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PURANIC    ENCYCLOPAEDIA PURANIC  ENCYCLOPAEDIA A  Comprehensive  Dictionary  with  Special  Reference  to  the Epic    and    Purariic  Literature VETTAM  MANI MOTILAL    BANARSIDASS Delhi  Patna  Varanasi MOTILAL    BANARSIDASS Indological   Publishers  &  Booksellers Head  Office    :    BUNGALOW  ROAD,      JAWAHAR  NAOAR,  DELHl-7 Branches    :    1.    CHOWK,    VARANASI-1   (u.P.  ) 2.    ASHOK    RAJPATH,    PATNA-4    (BIHAR) ISBN  08426  0822    2 All  Rights  reserved  by  the  Author First   Edition     in  Malayalam  :  Kottayam  :  1964 Second  Edition ,,        ,,  ,,                  1967 Third  Edition     ,,        ,,  ,,                   1971 Fourth  Edition  ,,         ,,  ,,                  1974 First  Edition  in  English  :   Delhi,   1975 ;  Distributed  by: South  Asia  Books Box  502 Columbia,  MO    65201 Printed  in  India BY    SHANTILAL    JAIN,    AT  SHRI  JAINENDRA  PRESS,  BUNGALOW  ROAD,    JAWAHAR NAGAR,    DELHI-7    AND    PUBLISHED    BY  SUNDARLAL  JAIN,    FOR    MOTILAL BANARSIDASS,    BUNGALOW    ROAD,   JAWAHAR    NAGAR,  DELHI-7 FOREWORD I  feel  flattered  and  consider  it  to  be  great  privilege  to  have  been  asked  by  Shri  Vettam  Mani  to contribute  a  foreword  to  his  Puranic  Encyclopaedia,  a  really  magnificent  literary  production, massive  in  size  and  rich  and  invaluable  in  contents.  This  is  the  first  attempt  in  Malayalam  and  for the  matter  of  that  in  any  Indian  or  foreign  language,  so  far  as  I  know,  to  produce  a  comprehensive and  well-nigh  exhaustive  book  of  study  and  reference  with  regard  to  episodes,  incidents,  characters etc.  occurring  in  the  many  Puranas  and  such  other  works  in  Sanskrit.  In  the  field  of  mythology,  with regard  to  variety  and  contents  as  also  sheer  bulk,  Greece  stands  first.  Egypt  comes  only  next.  But Indian  mythology — the  epics  and  the  puranas — far  exceeds  and  excels  both  Greek  and  Egyptian  mytho- logies put  together  in  merit  and  size.  Even  the  preparation  of  a  complete  list  of  characters  mentioned in  our  epics,  puranas  etc.  will  be  a  stupendous  and  well-nigh  impossible  task  calling  for  the  combined efforts  of  a  number  of  scholars.  But,  fortunately  for  us,  each  and  every  such  name,  one  need  not necessarily  know  or  be  acquainted  with.  At  the  same  time  there  are  great  names  which  compel  atten- tion and  should  not  escape  a  proper  study.  And,  such  names  are  legion,  and  Shri  Mani  has  not omitted  mention  of  even  one  such  name  in  his  great  work.  I  looked  up  the  encyclopaedia  for  a  few such  random  names,  and  was  really  surprised  to  find  detailed  treatment  of  the  same  in  the  book.  More- over, with  reference  to  really  important  names,  incidents  and  episodes  connected  with  them  and  the whole  genealogy  are  given.  Everything  is  fully  documented  and  quite  authoritative.  And,  deep, extensive  and  exhaustive  study,  patient  and  untiring  research  and  above  all  absolute  dedication  to  the cause  are  so  very  patent  on  every  page  of  the  book.  Literally  and  in  effect  Shri  Mani's  is  a  unique contribution,  the  first  and  foremost  book,  in  the  magnificent  spheres  of  religion,  culture,  scholar- ship and  history  all  put  together.  As  the  pioneer  in  the  field  he  can  justly  feel  happy  and  proud  about his  rare  achievement,  and  he  deserves  in  ample  measure  the  unstinted  praise  and  appreciation  of  all lovers  of  learning  and  culture. Shri  Mani  has  already  earned  well-deserved  reputation  as  a  teacher,  especially  in  Malayalam, and  also  as  a  diligent  student  of  literature  and  author  of  talent.  He  evidently  possesses  a  flair  for research.  All  such  distinguished  talents  and  attainments  of  his  have  been  fully  and  quite  successfully commissioned  in  the  preparation  of  this  marvellous  encyclopaedia.  He  has  put  every  lover  of  learning and  knowledge  everywhere,  under  an  eternal  debt  of  gratitude  by  the  publication  of  this  noble  work. P.R.  MENON Retired  Judge,  Chief  Court,  Cochin  and Ex-President  Keral    Sahitya  Academy. PREFACE It  is  a  matter  of  profound  pleasure  and  pride  for  me  that  the  internationally  famous  publishers in  the  field  of  Indology,  M/s  Motilal  Banarsidass  of  Delhi  are  publishing  the  English  translation  of  my Puranic  Encyclopaedia,  which  was  originally  published  in  Malayalarn,  and  which  has  already  run into  four  editions. The  Puranas  along  with  the  Great  Epics — the  Ramayana  and  the  Mahabharata,  have  for centuries,  profoundly  influenced  Indian  life  and  Culture.  The  well-known  definition  of  a  Purana as  a  work  having  five  characteristic  features — purdnam  paiicalakfanam — namely,  primary  creation,  secon- dary creation,  the  genealogies,  the  ages  of  Manu,  and  the  dynastic  account  hardly  does  justice  to  the full  significance  of  these  works.  They  are  much  more  than  that.  While  their  genealogies  and  the dynastic  account  form  the  bed-rock  of  the  political  history  of  ancient  India,  they  throw  a  flood  of  light on  all  aspects  of  Indian  Culture — its  religion,  social  practices,  art,  literature  and  sciences.  They  serve as  the  key  to  the  proper  understanding  of  the  various  aspects  of  Hinduism — its  beliefs,  its  modes  of worship,  its  mythology,  its  festivals,  feasts,  and  fasts,  its  sacred  shrines  and  places  of  pilgrimage,  its  philo- sophy and  ethics  and  its  theogony.  Truly  it  has  been  said  that  a  Brahmin  was  not  really  wise  if  he  did not  know  the  Puranas.  The  study  of  ancient  Indian  history,  and  culture — particularly  religion — is impossible  without  a  proper  knowledge  of  the  Puranas.  As  a  matter  of  fact,  it  is  virtually  impossible to  understand  not  only  ancient  Indian  culture  and  life,  but  also  the  literature  in  modern  Indian languages,  as  it  largely  draws  upon  the  ideas  and  ideologies  as  embodied  in  the  contents  of  the  Puranas and  the  epics. The  literary  writings  in  all  Indian  languages  are  indebted  to  the  Epics  and  the  Puranas  in  more  than one  way — their  form,  content,  ideas  and  ideologies  are  all  influenced  to  a  greater  or  lesser  extent  by  these ancient  works.  Direct  and  indirect  allusions  to  Puranic  episodes,  characters,  events,  are  frequently to  be  met  with  in  the  literary  writings  of  all  Indian  languages.  Teachers  engaged  in  imparting  instruc- tion in  the  literature  in  modern  Indian  languages  must  therefore  be  conversant  with  the  contents  of the  Puranas  and  Epics  in  order  to  be  able  to  explain  these  allusions  wherever  they  occur  in  the writings  in  modern  Indian  languages.  However,  it  is  well  nigh  impossible  for  an  average  teacher  to  go through  the  whole  of  this  vast  literature.  Thus  the  need  for  a  handy  work  of  reference  like  the  present Encyclopaedia  is  apparent. The  desire  to  compile  a  Purar  ic  Dictionary  that  should  solve  many  of  the  day  to  day  problems  of the  Indian  language  teacher,  took  root  in  me,  several  years  ago,  but  I  could  not  arrogate  to  myself  the capacity  to  fulfill  this  urgent  need.  I  waited  for  many  years,  for  more  competent  and  better  equipped scholars  to  come  forward  and  produce  a  work  of  my  dreams.  But  since  no  one  appeared  to  quench this  thirst,  I  plunged  myself  into  this  vast  ocean  of  Sanskrit  literature,  and  for  thirteen  years  I  dived deep  into  it,  studying  not  only  the  original  texts  but  also  modern  works  in  English,  Sanskrit,  Malayalam and  Hindi.  This  took  me  five  years,  and  I  spent  about  twenty  thousand  rupees  on  books  and  travelling for  this  project.  I  started  the  compilation  on  1st  of  January,  1955,  and  it  took  me  seven  years  to  start preparing  the  Press  copy  of  my  work.  The  first  volume  of  my  'Puranic  Nighantu'  was  released  in February  1964  and  the  remaining  four  were  published  after  an  interval  of  six  months  in  each  case. The  second  edition  of  all  the  five  volumes  was  brought  out  in  May  1967,  still  under  the  original  title 'Puranic  Nighantu'.  However,  in  the  third  revised  and  enlarged  edition  in  one  volume  published  in October,  1971,  the  name  was  changed  to  'Puranic  Encyclopaedia'. In  an  endeavour  like  this  imperfections  and  drawbacks  are  only  inevitable,  and  I  am  fully  cons- cious of  the  same.  But  as  a  pioneer  effort,  and  as  a  much  needed  aid  to  the  teaching  and  study  of Malayalam  language  and  literature,  it  will,  I  hope,  be  found  useful.  Scholars  and  general  readers  in Malayalam  have  been  generous  in  welcoming  the  encyclopaedia.  That  four  editions  of  the  work  had to  be  brought  out  within  a  period  of  seven  years  from  1 967  to  1 974  speaks  eloquently  for  the  merit,  and utility  of  the  work  and  I  feel  my  labour  and  expense  amply  rewarded.  I  felt  still  more  flattered  when the  celebrated  firm  of  M/s  Motilal  Banarsidass  of  Delhi,  who  have  already  laid  the  world  of  Indology under  a  deep  debt  of  obligation  by  their  monumental  publications  in  all  fields  of  Indian  Culture  and  his- tory, mooted  a  proposal  for  publishing  an  English  translation  of  the  Malayalam  original.  I  am  deeply indebted  to  them  for  bringing  my  work  before  a  much  wider  circle  of  readers.  The  onerous  task  of translating  the  work  into  English  was  entrusted  to  a  committee  of  five  scholars  :  1.  Mr.  P.  Rajaram Menon,  Professor  of  English,  Basel  mission  College,  Kottayam;  2.  Mr.  K.  R.  Atchutan  Nayar,  retired Professor  of  English,  C.M.S.  College,  Kottayam;  3.  R.  K.  Kartha,  ex-Chief  Editor,  Deshbandhu, Kottayam;  4.  P.I.John,  Retired  Headmaster,  Kurichi  ;  and  5.  Mr.  P.  N.  Menon,  Ollur. I  need  hardly  point  out  that  these  members  of  the  editorial  committee  are  highly  qualified  for this  work  and  I  must  gladly  acknowledge  the  fact  that  they  have  more  than  amply  justified  the  trust placed  in  them. Finally,  I  cannot  adequately  express  my  feelings  of  deep  gratitude  to  Shri  Puthezathu  Rama Menon,  the  doyen  of  Malayalam  literature,  for  writing  an  excellent  introduction  to  the  original Malayalam  edition  of  the  work.  I  am  also  beholden  to  many  scholars  and  the  reading  public  who have  been  pleased  to  extend  a  most  generous  welcome  to  the  Encyclopaedia. Kottayam 22.2.1975  VETTAM    MANI Puranic  Encyclopaedia cw A     (si).     The  first  letter  (Vowel)  of  all  Indian  languages. According  to  the  Nanartharatnamala    this  letter  has  the following    meanings:— Brahma,    Visnu,     Siva,  tortoise, courtyard,  battle,  harem,  jewellery,  sea,  Parvati  and  bow- string. . ABALA  is  one  of  the  fifteen  devas  who  were   the   sons  ot Paiicajanya.  (M.B.  Vana  Parva,  Chapter  22,  Verse  11). ABHAYA  was  one  of   the   sons  of  Dhrtarastra.    He  was killed  by   Bhimasena.    (M.B.    Adi    Parva,  Chapter  67, Verse  104;  Drona  Parva,  Chapter  127,  Verse  62). ABHAYAM.      King    Idhmajihva    divided    his    kingdom Plaksadvlpa  into  seven    parts    and    gave    them  to  his severi  sons.  Abhayam  is  one  of  the  parts.  The  other  six parts  are:— Sivarh,      Yamasarii,   Subhadram,     Santam, Ksemarh  and  Amrtam.  See  "Idhmajihva".    (Bhagavata, 5th  Skandha,  Chapter  20,   Verse  2).  It   is  seen  (from M.B.  Sabha    Parva,    Chapter   30,    Verse  9)    that    the territory     known     as     Abhayam     was     conquered   by Bhimasena.  (See  Foot-note) ABHIBHU.  He  was  a  King,  the  son    of  the  King  ot  Kasi and  a  relative  of  the  Pandavas.  He  was  killed  by    the son  of  King    Vasudana.    He    had    a    most    wonderful horse.  (M.B.  Udyoga  Parva,  Chapter     151,   Verse  63; Kama    Parva,    Chapter  6,  Verses  23-24;  Drona  Parva, Verses  26-27). ABHIMANYU  I.  He  was  the  heroic  son  of  Arjuna  the  cen- tral figure  of  the  Mahabharata,  by  his  wife  Subhadra. 1)  Genealogy.  He  was  descended  from  Visnu  in  this  order: Brahma-Atri-Candra-Budha-Pururavas  -  Ayus  -  Nahusa- Yayati-Puru-Janamejaya-  Pracinva  -  Pravira  -  Namasyu- Vltabhaya-Sundu-Bahuvidha-Sarhyati-Rahovadi  -  Raud- rasva-Matinara-Santurodha-Dusyanta  -  Bharata  -Brhat- ksatra-Hasti-  Ajamidha-Rksa-Sariivarana  -Kuru-Jahnu- Siiratha  -  Viduratha-Sarvabhauma  -Jayatsena  -  Raviya  - Bhavuka-Cakroddhata-Devatithi  -  Rksa-Bhima  -  Pratlya- Santanu-Vyasa-Pandu-Arjuna-Abhimanyu. 2}  Purvajanma    (Previous  Birth}.  There   is  a  story  about Abhimanyu's  Purvajanma  in  the  Mahabharata.  It   was Varcas,   son  of  Candra,  who  incarnated  as  Abhimanyu, son  of  Arjuna.  A  conference  took   place    between  the Devas  and  Candra  about  the  incarnation  of  the  Devas in  the  world  for  the  destruction  of  the  wicked  people. Candra  told  the  Devas:  "I  do  not  like  to  send  Varcas, whom  I  love  more  than  my  life,  to  the  earth.  Still,   I think  it  is  not  right  to  stand  in  the  way  of  the  plans  oi 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  Vyuha 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   m  his sixteenth  year.  (M.B.  Adi  Parva,  Chapter  67). 3 )  Military  Training  and   War.   Abhimanyu  received  his training   in   arms   from   his    father  Arjuna.   Later,    he went  with  his  mother  Subhadra  to  Dvaraka  and  lived for  some  time  with  his  uncle  Sri  Krsna.    There  he  is said  to  have  received  training  in  arms  from  Pradyumna, son    of  Sri    Krsna.    After     the     incognito   life    of    the There  seems  to  be  some  difference  of  opinion  regarding  the  number    of    parts  into   which  King   Idhmajihva  divided In   the  BhSvata  th°  number   mentioned   is  Seven;     but   in   the   Malayalam   version  of  te*^*<fr*™™&*  AbSTifc the   number   is  eieht       The     original    Bhagavata    says:     "Sivam     Yamasam,     Subhadram,     Santam,     Ksemam,     Amrtam    ADnayam VarsaTSu  girTyo  nadyalca  sap"a%abhijlatah".    In   the  Malayalam   Bhagavata  an  eighth  division  called  S.vadam  ,s  seen. Pandavas,  Abhimanyu  married  Uttara,  daughter  of the  King  of  Virata.  War  broke  out  between  Kauravas and  Pandavas.  On  the  first  day  itself  Abhimanyu entered  into  a  duel  with  Brhatbala,  King  of  Kosala. In  the  terrible  conflict  with  Bhlsma,  Abhimanyu  broke Bhisma's  flagstaff.  After  that  he  assisted  his  father  Arjuna to  fight  against  Bhlsma.  Verses  8-13  of  Chapter  55  of Bhlsma  Parva  of  the  Mahabharata  describe  Abhi- manyu's fight  with  Laksmana  in  the  second  day's  battle. Then  he  took  his  place  in  the  Ardha  Candra  Vyuha (semi-circular  phalanx)  formed  by  Arjuna.  He  fought fiercely  with  the  Gandharas.  He  attacked  Salya  and  kill- ed Jayatsena,  King  of  Magadha,  along  with  his  elephant. We  find  Abhimanyu  assisting  Bhimasena  in  M.B.  Bhlsma Parva,  Chapters  63,  64,  69  and  94.  After  that Abhimanyu  defeated  Laksmana  in  battle.  Then  he defeated  Vikarna,  Citrasena  and  others  also.  Later  he took  his  position  in  the  Srrigataka  Vyuha  created  by Dhrstadyumna.  He  started  fighting  with  Bhagadatta. He  defeated  Ambastha  and  Alambusa.  Next  he  fought  a duel  with  Sudisna.  After  that  he  encountered  Duryo- dhana,  Brhatbala  and  others.  M.B.  Drona  Parva, Chapter  10,  Verses  47-52  are  a  description  of  Abhi- manyu's heroism  by  Dhrtarastra.  He  snatched  Paurava's weapon  and  threw  it  on  the  ground.  Next  he  fought with  Jayadratha  and  Salya.  Then  he  was  caught  in  the Cakra  Vyuha  (circular  phalanx)  of  the  enemies. There  he  inflicted  great  losses  upon  the  enemy  forces. Salya  was  stunned  and  his  brother  was  killed  by Abhimanyu.  M.B.  Drona  Parva,  Chapter  38,  Verses  23 and  24  describe  the  flight  of  the  Kauravas  in  fear.  At this  stage,  even  Dronacarya  praised  Abhimanyu's valour.  Dussasana  fainted  during  his  fight  with  Abhi- manyu. Kama  was  defeated.  Vrsasena,  SatyaSravas and  Salya's  son,  Rugmaratha  were  slain.  Duryodhana fled.  Laksmana  was  killed.  Vrndaraka,  Asvatthama, Kama  and  others  were  amazed  by  this  terrible  valour of  Abhimanyu.  Six  ministers  of  Kama  were  slain. Next,  Asvaketu,  son  of  the  King  of  Magadha  was killed.  King  Bhoja  was  also  killed.  Salya  was  again defeated.  Satrunjaya,  Candraketu,  Meghavega,  Suvarcas, Suryabhasa — who  were  all  kings — were  beheaded  by Abhimanyu.  Sakuni  was  wounded  by  Abhimanyu's arrow.  Kalakeya,  son  of  Subala  was  slain.  M.B.  Drona Parva,  Chapter  40,  Verses  13  and  14  say  that  at  this stage,  Prince  Dus'sasana  beat  Abhimanyu  to  death  with his  mace. 4)  After  Death.  M.B.  Drona  Parva,  Chapter  71,  Verses 12-16  say  that  after  death    Abhimanyu    attained    the immortal  world   of  the  Munis    (Saints).  King  Pariksit was  the  son  of  Abhimanyu.    In    M.B.    Svargarohana Parva,  Chapter  5,  Verses  18-20,  we  find  that  after  his death,  Abhimanyu  entered  the  moon  in  his  former  form of  Varcas. 5)  Other  names    of  Abhimanyu.    In    the    Mahabharata Abhimanyu  has  been  referred  to  by  several  otherjiames, such  as  ARJUNI,    Saubhadra,  Karsni,    Arjunatmaja, Sukratmajatmaja,  Arjunapara  and  Phalguni. 6)  Other  details.  King  Pariksit   was  the   son    of  Abhi- manyu. Janamejaya  was  born  as  his  son.  It  was  Janame- ABHIMANYU  II jaya  who  performed  Sarpasatra    (A  yaga)  Satanika  t  was Ihesonof  Janamejaya.     Salfuiika    had  a    so       named Sahasrfmika.  King  Udayana,  l11^'6^1^  ,,m'ka  by Vam<a  (Lunar  dynasty)  was  born  to  Sahasiamk the  goddess  Mr^vati  (Sec  'Udayana',  stones  about his  Udavana  2?  very  famous.  Kalidasa  has  mentioned n  his  "Meghaduta"  about  the  old  rustics  who  thronged tho  ,,,umrv  sides  to  tell  and  listen  to  Udayana  stones). (Kathasaritsagara,  Madana  Kancukalambaka, ABTHIM\NYU  II.  One  of  the  sons  of  Manu.  The  ten sons  born  to  Manu  by  Nadvala  were:  Kuru,  Puru, SattdvSmna,  Tapaavl,  Satyavan,  Sue,  Agnistoma, Adhiratra,  Sudvumna  and  Abhimanyu.  (Visnu  Purana, PARVA.    A  part  (branch)  of DronaParva.  (See  "Mahabharata",. ABHINAYA.  In  Agni  Purana,  Chapter  342,  Abhinaya has  been  defined  as  follows:  Abhinaya  is  the  art  oi presenting  before  the  people  the  ideas  that  are  to  be fommunkated  to  them.  There  are  four  divisions  of this  art  known  as  Sattvika,  Vacika,  Ang.ka  and  Aharya depending  on  Sattva,  Vak,  Anga  and  Aharya.  Besides these,  another  division  known  as  Abhimamka  (Abhi- manottha)  may  also  be  mentioned.  This  signifies  the expression  of  rasas  like  Srhgara.  There  are  two  kinds of  Srngara  known  as  Sarhbhoga  and  Vipralambha. Four'  varieties  of  Vipralambha  called  Purvanuraga Vipralambha,  Mana  Vipralambha,  Pravasa  Vipra- lambha and  Karuna  Vipralambha  are  mentioned.  The union  after  Vipralambha  is  Sambhoga-Srngara.  All Sattvika  bhavas  are  included  in  Srrigara.  All  these  have to  be  expressed  through  Abhinaya. ABHIRU.  A  Rajarsi  who  was  born  of  the  sixth Kalakeya.  (M.B.  Adi  Parva,  Chapter  67,  Verse  5 ABHISAKAM.  A  Janapada  (Village)  of  ancient  India. The'  warriors  of  this  Janapada  were  called  Abhisakas. (M.B.  Bhisma  Parva,  Chapter  18,  Verse  12;  Chapter 93,  Verse  2). ABHISARAM.  A  Janapada  of  ancient  India.  (M.B. Bhisma  Parva,  Chapter  9,  Verse  94). ABHISARl.  Arjuna  conquered  this  city,  which  was one  of  the  ancient  cities  of  India,  in  the  course  of his  Digvijaya  (conquest  of  the  world). ABHISYANTA.  A  son  born  to  Maharaja  Kuru  by Vahini.  He  had  three  brothers  named  Caitraratha, Muni  and  Janamejaya.  Abhisyanta  was  the  younger brother  of  ASvavan  and  elder  brother  of  Caitraratha. (M.B.  Adi  Parva,  Chapter  94,  Verses  50-51). AC  ALA  I.I)  General.  Acala  was  the  son  of  Subala,  a King  of  Gandhara.  He  was  Sakuni'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  Yudhisfhira's  Raja- suya.  (A  very  expensive  sacrifice—  yaga  —  performed  by an  emperor.)  (M.B.  Sabha  Parva,  Chapter  34,  Verse  7). 3)  Acala  had  a  brother  named  Vrsaka.    In  the    battle between  the   Kauravas    and  Pandavas,  Arjuna    killed Acala  and  Vrsaka.   (M.B.  Drona  Parva,    Chapter    30, Verse  11). 4)  One  night  Vyasa  summoned  the  departed  holy  souls and    Acala    also   was    among     them.      (M.B.     Asva- medhika  Parva,  Chapter  32,  Verse  12). ADHIRATHA ACALA  II.  Name  of  a  bull.  Among  the  parsadas  of Skanda  we  see  the  bull  named  Acala.  (M.B.  Salya Parva,  Chapter  85,  Verse  74). ACALA   III.    An    epithet    of  Mahavisnu.    Among thousand  names  oi  Mahavisnu  we  see  the  name  Acala also.  (M.B.  Anusasana  Parva,  Chapter  149,  Verse  92). ACALA.  Subrahmanya,  who  was  born  from  Siva  s semen  which  fell  into  the  fire,  was  made  Commander- in-Chief  (Generalissimo)  by  the  gods  to  kill  Turakasura. A  large  number  of  warriors  and  mothers  were assigned  to  assist  him.  A  woman  named  Acala  was  in- cluded among  those  mothers.  (M.B.  Salya  Parva, Chapter  40,  Verse  14). ACCHODA.  A  spiritual  daughter  of  the  Pitrs.  (For further  details  see  "Amavasu"). ACCHODASARAS.     A    river,  who  was  the  daughter  o the  Pitrs  called  Agnisvattas.  (Hari  Vamsa,  Chapter  18, Verse   26). ACYUTA.    (See  Visnu). ACYUTAYU.     He  was  a  heroic  warrior  on  the  J side.  Srutayu  was  the  brother  of  Acyutayu.  Both  of them  were  killed  by  Arjuna  in  the  Kaurava-Pandava battle.  These  heroes  attacked  Arjuna  and  Sri  Krsna furiously  with  their  arrows  and  Arjuna  had  some difficulty  in  killing  them.  (M.B.  Drona  Parva,  Chapter 93,  Verses  7-42) . ACYUTA  STHALA.  This  is  an  ancient  village  in India.  In  ancient  times  Sudras  of  mixed  castes inhabited  this  region.  (M.B.  Vana  Parva,  Chapter 129,  Verse  9). ADHARMA.  A  description  of  the  lineage  oi  Adharma is  found  in  Agni  Purana.  Hirhsa  (violence)  is  the consort  of  Adharma.  The  couple  procreated  two children,  Anrta  and  Nikrti,  and  from  them  sprang up  Bhaya  (fear),  Naraka  (Hell),  Maya  (illusion), Vedana  (pain)  etc.  And,  out  of  them  Maya  brought forth  Death,  the  destroyer  of  (all)  objects.  Vedana,  in its  turn  produced  Sorrow  and  Grief  out  of  Raurava. From  Death  were  born  Disease,  Senility,  Sorrow,  Intense desire  and  Anger.  (Agni  Purana,  Chapter  20). ADHARMA.  Adharma  is  a  person  who  is  an  embodi- ment of  Adharmas.  (M.B.  Adi  Parva,  Chapter  66, Verse  53).  Adharma's  wife  Nirrti  delivered  3  children; Bhaya,  Mahabhaya  and  Mrtyu.  Adharma  had  another son,  Darpa  (conceit)  born  of  Wealth.  (M.B.  Santi Parva,  Chapter  90,  Verse  27). ADHAS"£lRAS    I    was  a  great  sage.  Sri  Krsna   is  said have  met  the  sage  on  his  way  to    Hastinapura.      (M.B. Udyoga  Parva,  Chapter  33,    Verse   64). ADHASSIRAS  II.  There  is  a  reference  in  Visnu Purana  to  a  hell  called  Adhassiras.  (Visnu  Purana,  Part 2,  Chapter  6). ADHlRA.  A  King;  also  a  great  devotee  oi  Lord  biva. Once  he  decreed  death  penalty  on  an  innocent  woman. He  also  destroyed  with  his  own  hands  a  temple  of  Siva. As  a  consequence  of  those  two  sinful  deeds  he  became a  devil  after  death.  Ultimately  by  the  grace  of  Siva he  cast  off  the  devil's  form  and  became  an  attendant  of Siva.  (Padma  Purana,  Patala  Khanda,  Chapter  111). ADHIRAJYA.  A  Kingdom  in  ancient  India,  described in  Bhisma  Parva,  Chapter  9,  Verse  44.  Today  this  place is  known  as  Rewa. ADHIRATHA.  Foster    father    of  Karna. 1)  Lineage.  Descended  from  Visnu  thus   :  Brahma-Atri- Candra-PurQravas-Ayus  -  Nahusa  -  Yayati  -  Anudruhyu- ADITI ADHOKSAJA Sadanara-Kfdanara-Srnjaya-Titiksa-Krsadratha-Homa- Sutapas  -  Bali   -  Aiiga    -    Dadhivahana    -    Draviratha- Dharmaratha  -  Gitraratha  -    Satyaratha  -  Romapada- Caturaiiga-Prthu  -  Camba  -  Haryamga  -  Bhadraratha- Brhadratha-Brhanmanas-Jayadratha  -  Dhrtavrta  -  Satya- karma-Adhiratha-Karna  (foster  son). 2)     Foster   father    of  Karna.     Sage  Durvasas  had  taught Kunti  some  mantras  to  get  children,  and    KuntI,    then unmarried,  tested    the    first  mantra   with    the    Sun-god as  her  object.     The  Sun-god    appeared    before   Kunti and  from  his  power  she  conceived  and  duly  delivered  a child,  Kama.     Fearing    obloquy    KuntI  concealed    the child  in  a  box  and  floated  it  on  the  river,  Ganges.  At  the timeAdhiratha,  a   great    comrade  of  Dhrtarastra   came to  the     river  for  a  bath.     His  wife  was  one  grieving over  not  having  a  child  of  her  own.  So,  when  Adhiratha found   a  child    in  the  floating  box,  he  took  it    home, and  himself  and  his  wife  Radha  brought  up  the  chile with  pleasure.     The  child    was  named  Vasusena,  and the  child  grew  up  to  become    the    famous  _Karna  and favourite    friend   of  Duryodhana.     (M.B.    Adi    Parva, Chapters     67  and     130;    Vana    Parva,    Chapter    309; Devibhagavata,  Skandha  2). 3)     Some  particulars.     Adhiratha  was  King  of  Anga.  He was  a    Suta    (charioteer)      and    Karna   grew  up  as   his son.     Karna   was    sent  to  Hastinapura     to     be  trained in  the  use'  of    weapons,    and   it  was  here  that  Duryo- dhana    and    Karna    developed    their    friendship    and alliance.      (M.B.    Adi    Parva,   Chapter     147,  Verse  3). Sri      Mahadevlbhagavata,      in     Chapter  3  relates following  incident  :    "Thus  lamenting   Kunti  sent  the box  concealing  Karna,   by  the  nurse,  to  be  floated  m the  river,  and  after  bath,  food  etc.  she  spent  the  hours in  the  normal  way  within  the  inner  apartment.   Raja Adhiratha  bathing  in  the  river  saw  the  box  floating  in the  river".     These  facts  prove  that  Adhiratha  was  not only  the  King  of  Aiiga  but  a  good    charioteer    as  well, and  further  a  very  good  friend  of  Dhrtarastra. 4)     We  come  across  Adhiratha  on  the  occasion  oi  the trial  of  skill  in  the  use  of  arms  between   the   Kaurayas and   the     Pandavas.   When    Karna    entered    the the  Pandavas  questioned   his    nobility  of  birth.    Seeing Kama's  great  humiliation  and  discomfiture  Duryodhana enthroned  him  immediately    as  King  of  Aiiga.    Vyasa, who  witnessed  the  scene  has    given  a    picturesque  des- cription   of  it.  ... ADHOKSAJA.     A  synonym  of  Maha  Visnu.    (Kamsan- radhoksajah — Amarakosa). ADHRIGU.  '  A  great  sage   (Maharsi)    who  lived  during the    Rgvedic   period.     (Rgveda,  Mandala    1,    Anuvaka 16,    S'ukta    112). ADHRSYA.     A  river.  (M.B.  Bhisma    Parva,  Chapter  y, Verse  24). ADHYAPAYANA.  A  disciple  of  the  great  preceptor  ot Atharvaveda,  Sumantu.  He  divided  Atharvaveda into  two  parts  and  gave  one  to  Utatthya  and  the  other to  Vedadarsana.  (Bhagavata,  Skandha  12). ADITI.  1)  Genealogy.  KaSyapa,  grandson  of  Brahma  and son  of  Marici  married  Aditi,  daughter  of  Daksapraja- pati.  Aditi  had  twelve  sisters:  Diti,  Kala,  Danayus, Danu,  Sirhhika,  Krodha,  Prtha,  Visva,  Vinata,  Kapila, '  Muni  and  Kadru.  (Mahabharata,  Adi  Parva,  Chapter 65,  Verse  12).  Devas  are  sons  born  to  Kasyapa  by  Aditi and  hence  they  are  known  as  Aditeyas  also.  Kasyapa married  all  the  thirteen  sisters  including  Aditi,  and all  living  beings    owe  their  origin    to  them.  (See  Kas- Descendants.  33  sons  were  born  to  Aditi.  12  lofi  them are  called  Dvadasadityas,  viz.  Dhata,  Aryama   Mi    a, Sakra,  Varuna,  Amsa,  Bhaga,  Vivasvan    Pusa    Savita Tvasta  and  Visnu.  Amongst  the  other  21  sons  are  the 11    Rudras   and    8    Vasus.    (See    M.B.    Adi S5"a642Sl!V;  ««  "•**?  r  r  ;± son  of  Aditi.     The    Mahabharata  and    the  Ramayana refe    to  a  story  about  the  birth    of  Mahav.sra  i  as  the son    of    Aditi.    Visnu  entered  the  womb  of  Adi Vamana  (Dwarf).    This  story  was  related  by  the  sage vfsvlmitra    to    the    boys    Rama  and  Laksmana  while they  were  accompanying  the  sage  in  the  forest  When hev  entered   Siddhasrama   Visvamitra  pointed  I  to  _tr atTer  "hat  the  Asrama  was  sacred  because  ****** had   stayed   there    for   long    as  Vamana.    The  D induced  Mahavisnu  to  obstruct  the  sacrifice    (yaga) being    performed    by    Emperor     Mahabah      son Virocana.    At  that    time  Aditi,  the    wife  of  Kasyapa was  doing  penance  so  that  Mahavisnu  might  be  born Ts   her   sonf  and   accordingly  he  entered    her   v,omb. 1000  years  later  she  gave  birth  to  Visnu,  and  that  child was  known    as    Vamana.     (See    Vamana;  also   M.B. Vana  Park  Chapter  272    Verse  62   Anusasana  Parva, Chapter  83,  Verses  25  and  26,  as  also  Valmiki  . 2Reoti.  Once  Kasyapa  made  all  arrange- ments to  perform  a  sacrifice  (yaga)     Having  faded  to aS  the  suitable  cow  for  it,   he  stole  Varuna's  cow  and onducted  the  yaga.  Not  only   that,  Kasyapa  refused to  return  the  SS    even    after    the   yaga    was    over. Varuna  in  hot  anger  rushed  to  Kasyapa  s    hermitage. Ka^yapa  was  absent,  and  his  wives,  Aditi  and  Surasa did  not  treat  Varuna  with  due  respect    The  enraged Varuna  cursed  them  to   be   born  in   Gokula    He   also complained  about  the  matter  to  Brahma.  Brahma  told Syapa  :   "Since   you,   a  learned  person,  have  stolen S  cow,  may  you  along  with  your  wives   be  born    in Gokula  and    tend  cows".    Accordingly  Kasyapa     and Ws  wives,  Aditi  and  Surasa,  were  born  respectively  as Vasudeva,  DevakI  and  RohinI  in  Gokula  in    the    28th Dvlpara  ^ga.    (This   story  has   been    told   by  Vyasa to  Raja  Janlmejaya).  (Devibhagavata,  Skandha  4 3      Aditi  in  prison'.  Devaki  is  Aditi   reborn    There  was reason  for  DevakI  being  imprisoned  on   the   orders   of Kamsa.  When  Kasyapa  was  hvmg  in  an  Asrama  with Aditi   and  Diti   he  was   so  much    pleased fervices  of  Aditi    that    he    asked  her  to  beg  for  any Wn    she     wished.     Accordingly  she  prayed   for  an S  son.    The  boon  was  readily  granted    and    ndra was  the  son  thus  born   to    her.     The   birth   of  Indra ™dered  jealousy   in   Diti    towards   Aditi,   and  she ^demanded  a  son  equal  to  Indra.     Kasyapa  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   pro- bably 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   .    I was  greatly  pleased.    Indra's    services    drove sYeep    very  quickly,  and  Indra  used    the    opportunity ADRA AGASTYA to  cuter  the  womb  of  Dili  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.  (Ma  ruda,  don't  cry)  and so  the  child  got  out  of  Dili's  womb  as  49  Marutas (winds).  Then  did  Dili  wake  up  and  cursed  Aditi  as follows  :  "Your  son  did  treacherously  kill  my offspring  in  the  womb  itself.  So  he  will  forfeit  the three  worlds.  You  were  responsible  for  the  murder  of my  child.  You  will,  therefore,  have  to  spend  days  in prison  grieving  over  your  children.  Your  children  also will  be  annihilated".  Because  of  this  curse  of  Diti, Indra  once  lost  Devaloka  and  had  to  live  elsewhere, and  Nahusa  functioned,  for  a  time  as  Indra.  (See Nahusa).  In  the  28th  Dvapara  yuga  Aditi  trans- formed as  DevakI  had  to  be  a  captive  of  Kamsa,  and Kaihsa  killed  her  children  by  dashing  them  on  the ground.  (Devlbhagavata,  Skandha  4). 4.  Narakasura  stole  the  earrings   of  Aditi.  Narakasura,  who turned  out  to  be  a  curse  and  menace  to  the  three  worlds consequent  on  the  boon  he    got  from  Visnu,  attacked Devaloka  once,  and  carried  off  Indra's  royal  umbrella and  Aditi's  earrings.  Mahavisnu  incarnated  himself  as Sri  Krsna,  killed  Narakasura  in  battle  and  got  back  the earrings   etc.   (M.B.  Udyoga  Parva,  Chapter  48,  Verse 80;    Sabha  Parva,    Chapter  38,  Verse    29;    Bhagavata Dasama  Skandha). 5.  Mahavisnu   became   seven   times  son  to  Aditi.  Once,  de- sirous   of  having   children  Aditi   cooked   food    (rice) sitting  herself  in  the  entrails  of  Mount  Mynaka   (M.B. Aranya  Parva,    Chapter  135,  Verse  3).  Dharmaputra, in  the  course  of  singing  the  glories  of  Lord  Krsna  after the    great    war   refers  to  Visnu  having    taken    birth seven  times  in  the  womb  of  Aditi.    (M.B.  Santi  Parva, Chapter  43,  Verse  6). 6.  Budha  cursed  Aditi.  A  story  in  the  Mahabharata refers  to  Budha's  once  cursing  Aditi.  The  ever  increas- ing 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  Vivasvan  in  his  second  birth as  Anda,  when  she  would  suffer  pain  in  her  abdomen. (M.B.  Santi  Parva,  Chapter  34,  Verses  96-98). 7.  Former  birth  of  Aditi.  During  the  former  years (period)  of  Svayambhuva  Manu  the  Prajapati  called Sutapas,  along  with  his  wife  Prsni  did  Tapas  for 12000  years.  Then  Mahavisnu  appeared  before  them, and  Prsni  prayed  for  a  son  like  Visnu  himself,  and Mahavisnu  was  born  as  her  son  named  Prsnigarbha. This  story  is  related  by  Sri  Krsna  to  his  mother  on his  birth  as  the  son  of  Vasudeva.  (Bhagavata,  Dasama Skandha,  Chapter  3). She,  who  became  the  wife  of  Prajapati  as  Prsni  before Svayambhuva  Manu,  and  was  born  again  as  DevakI, the  wife  of  Vasudeva  is  one  and  the  same  person. ADRA.  A  King  of  the  Solar  dynasty.  (See  Surya Vamsa ) . ADRI  was  a  King,  the  son  of  Visvagasva  and  father of  Yuvanasva.  (M.B.  Vana  Parva,  Chapter  202, Verse  3). ADRIKA.  A  nymph  (devastrl).  There  is  a  story  in Devlbhagavata  about  her  being  cursed  by  a  Brahmin and  turned  into  a  fish. ADRSTABHAYA  is  the  curse  put  on  King  Janamejaya by  Sarama,  the  dog  of  the  Devas.  While  Janamejaya, son  of  Pariksit  was  conducting,  along  with  his  bro- thers, a  yaga  of  long  duration  at  Kuruksetra  the  son of  Sarama  went  to  the  place  and  was  thrashed  by the  brothers  of  Janamejaya.  Seeing  her  weeping  child Sarama  naturally  got  angry.  She  cursed  the  king thus  :  "My  son  did  not  commit  any  offence;  he  did not  even  look  at  the  havis  (oblations),  nor  did  he lick  it.  For  having  thrashed  the  innocent  child  you will  experience  Adrstabhaya.  When  the  yaga  was over  Janamejaya  got  rid  of  the  curse  by  getting  sage Somasravas  do  certain  proper  rites. ADRSYANTI,  wife  of  sage  Sakti,  the  son  of  Vasistha and  mother  of  sage  Parasara. Kalmasapada,  a  king  of  the  Iksvaku  dynasty  reached the  hermitage  of  Vasistha  during  a  hunting  expedi- tion when  Sakti,  eldest  of  the  hundred  sons  of Vasistha  came  walking  towards  him.  False  pride prevented  either  of  them  from  giving  way  to  the other.  The  King  got  angry  and  whipped  Sakti.  Sakti cursed  the  king  and  he  was  converted  into  a  demon. This  happened  at  a  period  when  sages  Vasistha  and Vi^vamitra  were  at  logger-heads.  Visvamitra  got admitted  into  the  body  of  King  Kalmasapada  a demon  called  Kimkara,  and  the  king  set  out  to  take revenge  upon  Sakti,  the  son  of  Vasistha.  The  King was  further  promised  all  support  by  Vi'svamitra. Kalmasapada  ate  up  all  the  hundred  sons  of  Vasistha. Overcome  with  grief  Vasistha  attempted  suicide many  a  time.  But  the  spirit  (Atman)  did  not  quit the  body.  Thus  sunken  in  grief  Vasistha  lived  in  his hermitage  with  Adrsyanti,  wife  of  Sakti.  One  day Vasistha  heard  distinct  sounds  of  the  chanting  of the  Vedas  and  Adrsyanti  told  him  that  a  child  of his  son,  Sakti,  was  developing  in  her  womb  and  that the  vedic  sounds  heard  were  sounds  produced  by that  son  chanting  the  vedic  hymns.  Vasistha  thus was  happy  to  hear  that  the  dynasty  will  not  become extinct  and,  so,  gave  up  all  ideas  of  suicide.  Another day  Kalmasapada  in  the  guise  of  the  demon  hurriedly came  to  devour  Adrsyanti  and  Vasistha  gave  him redemption  from  the  curse.  He  was  restored  to  his old  state  and  form.  Adrsyanti  duly  gave  birth  to  a son,  and  the  child  grew  up  to  become  Parasara, father  of  Vyasa. While  the  Pandavas,  in  the  course  of  their  forest life,  were  passing  the  banks  of  river  Ganga  at  midnight, a  Gandharva  named  Arhgaraparna  enjoying  in  the river-water  clashed  with  Arjuna,  and  he  was  defeat- ed. The  story  of  Adrsyanti  is  one  of  the  many stories  told  by  Arhgaraparna  to  the  Pandavas.  (M.'B. Adi  Parva,  Chapters  175-178). AGASTYA. 1 )  Genealogy.    Descended   from  Visnu     in   this  order Brahma-Marlci-Kasyapa-Surya-Agastya. 2)  Birth.     A   story    occurs    in     Uttara-Rama-Carita about  the  birth  of  Agastya.  Nimi    was  the  son  of  Iks- vaku of  the    Surya    dynasty.  When  he  ascended  the throne  he  decided     to    celebrate  a    sacrifice  of  long duration.    He  invited  Vasistha  to  perform  the  sacrifice. But  Vasisfha,  who    had  to  participate  in   the  sacrifice AGASTYA AGASTYA of  Indra,  could  not  accept  the  invitation  and  Nimi had  to  return  disappointed.  At  this  he  got  angry, sought  the  help  of  Satananda,  the  son  of  the  great hermit  Gautama  and  the  sacrifice  was  begun.  Vasistha did  not  like  this.  He  cursed  Nimi  that  life  might  be separated  from  his  body.  Nimi  retorted  with  the  same curse.  Vasistha's  spirit  separated  itself  from  his  body and  began  to  roam  about  in  the  sky.  At  last  he  re- quested Brahma  to  provide  him  with  a  body.  Brahma granted  his  wish  and  said  that  he  would  be  born  again from  Mitra  and  Varuna. When  the  spirit  of  Vasistha  returned  to  the  earth  it was  Mitra  and  Varuna  moving  about,  having  only  one body  for  both.  Vasistha's  spirit  entered  into  that  body. One  day  Mitra-Varuna  happened  to  see  the  celestial beauty,  Urvasi  on  the  seashore.  They  embraced  Urvasi and  immediately  the  spirit  of  Vasistha  entered  the body  of  Urvasi. After  this  Mitra  and  Varuna  separated  themselves from  one  another  and  assumed  two  different  bodies. Varuna  approached  Urvasi  with  lustful  desire,  but rejecting  him  Urva:';i  accepted  Mitra.  Varuna  had seminal  flow  and  this  semen  was  taken  and  kept  in  a pot.  At  the  sight  of  this,  remorse  and  passion  arose in  Urvasi  and  the  semen  of  Mitra  already  received in  her  womb  oozed  out  and  fell  on  the  ground.  This also  was  collected  and  kept  in  the  same  pot  along  with that  of  Varuna.  After  a  few  days  the  pot  broke  open by  itself  and  two  babies  came  out.  One  was  Agastya and  the  other  Vasistha.  As  these  two  were  born  of  the semen  of  Mitra  and  Varuna,  they  came  to  be  known as  Maitravarunis  later.  This  story  partly  occurs  in  Sand Parva  of  Maha'bharata,  Verse  343  of  Chapter  88. 3 )  Education.  Very  little  is  mentioned  in    the  Puranas about    the   education   of  Agastya.  Still  there  are  am- ple proofs  that  he    was  well-versed  in  the  Vedas  and sciences  and  well  skilled  in  the  uses  of  diverse  weapons. In  Verse  9,  Chapter  139  of  Mahabharata,    Adi  Parva, Drona  says    to  Arjuna    as    follows: "Agnivesa,  my  teacher  was  the  disciple  of  Agastya,  in  the art  of  using  bows  and  arrows  and  I  am  his  disciple". When  it  is   said    that   even   Agnivesa   the    teacher  of Drona  was  a  disciple  of  Agastya,  his  proficiency  in  the art  of  using  weapons  could  easily  be  discerned. 4)  Marriage.  There  is  an  interesting  story  behind  the marriage  of  such  an  austere  man  as  Agastya,  who  had brought  all  the  passions  under  control.  As  the  hermit Agastya    was    walking  along   the   forest,     he   saw   his ancestors  (Pitrs)  hanging  head  downwards  in  a  canyon. He    wanted  to     know   the  reason  and   they  replied  : "Child;  we  would  be  allowed   to  enter  heaven  only if  sons   are    born  to    you.  So    get  married  as  soon  as possible".  The  necessity  of  marriage  occurred  to  him only  then.  But  will  there  be  any  woman  who  could  be patient  enough  to    become  the    wife  of   this  bearded dwarfish  hermit  ?  Agastya  did  not  lose  heart.  At  that time  the  King    of    Vidarbha    was  doing   penance   to obtain  a  son.    Agastya  collected   the   quintessence   of all   living   beings,    with   which   he   created   an   extre- mely  beautiful     lady     and     named    her    Lopamudra. Agastya  gave  Lopamudra  as  daughter    to  the  King  of Vidarbha.    The    King    who  was  delighted  at  getting such  a  daughter,  employed  hundreds  of  maids  to  look after  the  child,  who  soon  grew  up  to  be  a  young  lady. Agastya    once    approached    the    King    of    Vidarbha and  expressed  his  wish  to  have  Lopamudra  as  his wife.  The  King  was  in  a  dilemma.  On  the  one  hand he  did  not  like  his  beautiful  daughter  having  the brightness  of  fire,  to  be  given  as  wife  to  the  hermit, clad  in  the  bark  of  trees  and  wearing  tufts  of  matted hair.  On  the  other  hand  he  was  afraid  of  the  curse of  the  hermit  Agastya.  As  the  King  was  trying  hard to  find  a  solution,  Lopamudra  herself  came  to  the King  and  said  "Father,  I  am  happy  to  say  that  I  shall willingly  become  the  wife  of  the  hermit  Agastya."  At last  her  father  consented  and  discarding  royal  garments and  ornaments,  Lopamudra  accompanied  Agastya. It  is  mentioned  in  Vana  Parva,  Chapter  130,  Verse  5, that  they  were  married  at  Mahasindhutirtha.  After their  marriage  they  went  to  Garigadvara.  (Maha- bharata, Vana  Parva,  Chapter  96). 5 )  The  story  of  how  Agastya  ate  Vdtdpi.  While  Agastya was  doing  severe  penance,  Lopamudra  attained puberty  and  had  menstruation.  Longing  for  a  child, she  went  and  stood  beside  Agastya.  She  expressed her  wish  to  lead  a  family  life.  Her  demands  did not  stop  there.  During  conjugation,  Agastya  should wear  flower  garlands  and  ornaments,  and  she  must be  provided  with  divine  ornaments.  Agastya  was surprised  at  the  enormity  of  her  demands.  Poor,  penni- less Agastya  !  Leaving  Lopamudra  in  the  hermitage he  went  in  search  of  money.  He  at  first  approached King  Srutarva,  who  produced  accounts  of  his  in- come and  expenditure  and  convinced  Agastya  that he  was  having  no  balance  at  all.  Agastya,  accompa- nied by  Srutarva,  then  proceeded  to  King  Bradh- nasVa.  He  also  produced  accounts  and  refused  to  help Agastya,  who  then  followed  by  Srutarva  and  Bradh- nasva  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  Vatapi.  Once  Ilvala  approached a  hermit  Brahmin  and  requested  that  his  wish  for a  son,  having  the  power  and  status  of  Indra,  be  grant- ed. The  Brahmin  refused  to  grant  such  a  boon. Since  then  Ilvala  and  Vatapi  considered  Brahmins as  their  enemies.  The  elder  brother  converted  the younger  one  (Vatapi)  into  a  goat  and  whenever  a Brahmin  visited  his  house,  he  would  kill  the  goat, prepare  mutton  dishes  and  set  them  before  his guest.  When  he  had  finished  eating,  Ilvala  would  call aloud.  "Vatapi,  come  out".  Breaking  the  stomach of  the  guest  open,  Vatapi  would  come  out.  In  this  way Ilvala  had  killed  a  good  number  of  Brahmins.  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  Vatapi  loudly.  But  Agastya  slowly said,  "Vatapi,  jirno  bhava"  (Let  Vatapi  be  digested) and  immediately  Vatapi  was  digested  in  the  stomach of  Agastya.  The  awe-stricken  asura  Ilvala  gave  each Brahmin  ten  thousand  cows  and  as  much  gold  and to  Agastya  he  doubled  the  quantity  of  alms.  Over and  above  this,  he  presented  Agastya  with  a  chariot hitched  with  two  fine  horses  called  Viravan  and AGASTYA  ( Suravan.  Agastya  returned  to  his  hermitage  and adorned  himself  as  Lopamudra  had  demanded.  (Maha- bharata,  Vana  Parva,  Chapter  99). 6)  Birth  of    a     son.     Lopamudra     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  ?" Lopamudra  preferred    one    son.  When  she    was    with child  Agastya  again  went  to  the    forest  to  do  penance. After    seven     years    of    pregnancy    Lopamudra  gave birth  to  a  lustrous  son.  The  hermit  Drdhasyu,  who  is also  called  Idhmavaha,    is  this  son.  This  child  is  said to  have  chanted   the  Vedas     (Holy    Scriptures)     im- mediately   on    his    birth.  He    used  to  gather  twigs  for kindling  the  sacrificial  fire  of  his  father,  and  hence  he got  the  name  Idhmavaha.* 7)  How  he  stamped  the  Vindhya  mountain  down.  Once  the talebearer  Narada  happened  to  come  to  the    Vindhya Mountain,  who  gladly  welcomed  Narada,    gave  him  a seat,  showed  hospitality  and  asked  for  news.  Narada  said "May  you  be  blessed.  Just  now  I  am  coming  from  the Mahameru.    Indra,    Agni    (fire)    and   other  gods   live there.  Kailasa,  Nisadha,  Nila,  Gandhamadana  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  jour- neys 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.  Agas- tya and  his    wife    came  to  Vindhya    from   Kasinagara. 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   Bharata.  Let  your  heads  be  low  till  I come  back".  Vindhya  agreed.  Agastya    passed    on    to the  South  and  built  a  hermitage  in  the  Malayacala  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  Devibhagavata). 8)    Nahusa    transformed   to   a   huge    serpent  by     Agastya. Devendra   killed    Vrttrasura,    an   enemy    of  the  gods. As  Devendra  had  resorted   to  treachery  for  killing  the enemy  (see   the   word  Vrttrasura)  he  incurred  the  sin of  'Brahmahatya'.  Once  Indra  went  to  the  Manasasaras, without  the  knowledge  of  anybody  and  hid    himself  in the  petal  of  a  lotus   flower.  The  gods    and  especially Sacidevi  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 AGASTYA as  the  petals  had  closed  over  him.  It  was  at  this  critical moment  that  King  Nahusa  had  completed  hundred horse-sacrifices  and  became  eligible  for  the  throne  of Devendra.  At  a  great  gathering  of  the  Gods  Nahusa was  elected  as  Devendra.  Though  Nahusa  got  all  the celestial  maids  at  his  disposal  in  the  Nandanodyana (Nandana  Garden)  his  passion  for  women  was  not satiated.  So  he  began  to  have  an  eye  on  Indrarri.  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  Brhaspati,  who  agreed  to  protect  her from  Nahusa.  The  newly-elected  Indra  could  not  tole- rate this  disloyalty  on  the  part  of  Indram.  He  became furious  and  threatened  Brhaspati  with  death,  if  IndranI was  not  sent  to  him  forthwith.  All  hermits  gathered round  Nahusa  and  tried  with  their  advice  to  dissuade him  from  this  attempt,  but  he  would  not  be  dissuaded. Nahusa  belittled  Brhaspati  and  all  the  hermits  and  was rude  to  them.  Finally  the  hermits,  being  afraid  of Nahusa,  went  to  Brhaspati  to  persuade  him  to  send Indram  to  Nahusa.  Brhaspati  suggested  to  Indram  a way  of  safety.  Accordingly  she  came  to  Nahusa  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".  Nahusa  agreed  to  this  and  by  the  blessings of  Devi,  Indram  found  out  her  husband.  But  Indra would  not  return  to  the  court,  with  Indram,  who then  complained  about  Nahusa's  outrageous  behaviour. Indra  advised  her  a  new  way  to  protect  herself  from Nahusa's  onslaught. Indram  returned  to  Nahusa  and  told  him  "Lord,  wo- men 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." Nahusa  agreed.  He  employed  Agastya  and  such  other hermits  to  bear  his  palanquin.  He  got  into  his  palan- quin and  started  for  Indrani's  house.  His  desire  to reach  Indra.ni  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  Nahusa  was  not  satisfied.  He  kicked at  the  heads  of  the  hermits  and  whipped  the  dwarfish Agastya. Agastya  got  angry  and  cursed  Nahusa  thus:  "Since you  have  whipped  me  saying  'Sarpa  Sarpa',  may  you be  transformed  into  a  mahasarpa  (huge  serpent)  and fall  into  the  great  forest."** The  horror-stricken  Nahusa  pleased  Agastya  by  praise. Agastya  said  that  Nahusa  would  be  freed  from  the curse  and  attain  heaven  when  he  happened  to  meet Dharmaputra.  Nahusa  instantly  changed  into  a serpent  of  immense  size  and  slided  into  a  great  forest in  the  Himalayas.  (Devibhagavata,  8th  Sarga). During  their  sojourn  in  the  forest,  the  Pandavas visited  many  holy  places  and  reached  the  Yamuna mountain  in  the  Himalayas.  When  Bhlma  was  passing by  the  mouth  of  a  cave  he  was  attacked  by  a  huge serpent.  In  spite  of  his  immense  strength  Bhlma  could *  Idhma— twigs  of  firewood.   (Idhma= twigs  of  firewood)    (vaha^  carrier). '* It  is  mentioned   in   the    Mahabharata,  Anusasana  Parva,     Chapter    100,   that     the  person   who   cursed    Nahusa   and  turned  him into  a  huge  serpent,  was  the  hermit  Bhrgu,  who  had  been  hiding  in  the   hair  of  Agastya. AGASTYA AGASTYA not  extricate  himself  from  the  hold  of  the  snake,  who eventually  informed  Bhlma  of  its  previous  history. When  Bhima  understood  that  the  serpent  was  none other  than  Nahusa,  a  King  of  the  Surya  dynasty (Solar),  he  felt  sorry  for  him.  Dharmaputra,  who came  there  in  search  of  Bhima,  talked  with  Nahusa, who  immediately  regained  his  original  form  arid went  to  heaven.  (Mahabharata,  Chapter  17  of Udyoga  Parva;  Chapter  179  of  Vana  Parva;  Chapter 342  of  Santi  Parva). 9)  How     Agastya    drank  up    the  ocean.    Indra  ruthlessly killed  Vrttrasura,  who  had   been    harassing  the  Gods, with  the  help  of  the  Kalakeyas.  The  frightened  Kala- keyas  got  into    the  ocean    and  hid  themselves  at  the bottom.  From  that  hideout  they  decided  to    destroy the  three    worlds.    At    night    they    came  out  on    the earth  and  ate  a  good  deal    of  Brahmins,    and  caused much  damage    to    the    hermitages     of    Vasistba  and Cyavana.  All  the  Brahmins  on  the  earth  were  terribly afraid    of    the    Kalakeyas.     The  gods  went  to  Visnu and  prayed  for  protection.  Visnu  informed  them  that the  Kalakeyas  could   not  be  caught  unless  the  ocean was  dried  up,  and  this  task  could  be  performed    only by  Agastya.  So  the  Gods  approached  Agastya  and  told him  what  Visnu  had    informed    them.  With  pleasure Agastya    accepted  the  job.  Accompanied  by  the  Gods and  hermits  he  neared  the  swaying  and  surging  ocean. While  all  were  watching  unwinkingly  Agastya  brought the  great  ocean    into    his    palm  and  drank  it  up  very easily  and    subsequently    the    Kalakeyas    were   killed. Now  the  Gods   again   approached   Visnu    and   made representation  about  the  loss  of  the  ocean.  Visnu  told them    that    by    the  penance  of  Bhaglratha  the  divine Ganga  would  fall  into  the    earth  and    then   the  ocean will  be  filled.  In    this  way    the  earth  regained  its  lost ocean.     (Mahabharata,  Vana  Parva,  Chapters   101   to 105). 10)  Agastya    cursing  Kubera  and  his  companion.  In  the course     of    their    sojourn    in    forest,     the     Pandavas visited  several  holy  places  and   reached  the    proximity of   the    Himalayas.    Leaving     his    brothers     behind, Arjuna    went    up    the    Mahameru    to    worship    Siva. Years    passed    by.  At  last    his    brothers     also  started for  the    Mahameru  in    search    of  Arjuna    and    with the  help  of  the  hermits  Vrsaparva  and  Arstisena,  they reached  Kuberapurl  (the  capital  of    Kubera).  There Bhima    destroyed    the    army  of    Kubera     and    killed Maniman,    his     friend    and    favourite.    Dharmaputra, repenting    of   his    younger    brother's    iniquity  bowed before  Kubera  and  asked  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 Maniman  and  myself  were  going,  in  a  chariot,   to  be present  at  the    singing  and    chanting  just    begun    at Kusavatl.  At  that  time  Agastya  was  standing    in  his hermitage   on    the   bank   of  Kalindl,    performing  Sun worship.  When  Maniman  saw  this    from  the  sky,    he spat  on  the  head  of  Agastya,  who  instantly  getting  wild cursed    me.     "Lo,     Kubera,     your     friend    Maniman spat  on  my  head  in  your  sight.  So  this  Maniman  and your  army    will  meet  with  death   at    a    man's   hand. When  they  die  you  should  not  feel   sorry  for  them.  If it   becomes  possible  for     you     to  meet  the  man  who killed  Maniman  you  will  be  liberated  from  the  curse." It  is  this  curse  that  brought  about  the  death  of Maniman  and  the  army.  When  Kubera  saw  Bhima face  to  face  his  curse  was  revoked.  (Mahabharata, Vana  Parva,  Chapter  160). 11)  Agastya   cursing   Marica    and     Tadaka.    The  boys Rama   and  Laksmana  went  to   the   forest  with  Visva- mitra   for   protecting  sacrifice.  When  they  entered  the Tadaka   forest     Visvamitra    told    them    the    story  of Tadaka  thus: — Tadaka  is  the  daughter  of  Suketu,  a  semi  god  of  the tribe  Yaksa.  Being  childless  for  a  long  time  Suketu  was miserable  and  began  to  do  penance  before  Brahma, who  blessed  him  and  granted  his  wish  and  a  daughter was  born  to  him.  This  daughter  was  named  Tadaka. Brahma  blessed  her,  giving  her  the  strength  of  one thousand  elephants.  Tadaka  grew  up  and  became  a young  woman.  Suketu  gave  her  in  marriage  to  Sunda, son  of  Iharjha.  Tadaka  gave  birth  to  a  son  called Marica.  When  Sunda  was  killed,  Tadaka  got  wild and  ran  into  the  hermitage  of  Agastya  causing  much havoc  there.  At  this  Agastya  got  angry  and  cursed her  to  become  a  RaksasI  (giantess)  and  instantly the  bodies  of  Tadaka  and  Marica  were  deformed. Tadaka  could  not  control  her  anger  and  she  demo- lished the  hermitage  of  Agastya.  (Valmlki  Ramayana, Balakanda). 12)  The    story    of    the     theft    of  lotus.  Once     Bhrgu, Vasistha  and  other-  hermits     went  on    a  pilgrimage, with     Indra    as    their     leader.     On     the     way  they reached  Brahmasaras,  in  the  holy  place     of    Kausikl. Agastya  had  grown    some  lotus    flowers    there.    The pilgrims  plucked   stealthily    all    the  lotus  flowers  nur- tured by  Agastya   and  ate  them.  The  furious  Agastya got  into  the  midst  of  the  hermits  in    search     of  the culprit.  None  admitted    the  theft.  Finally  he   caught hold  of  Indra,   as  the  thief.  Indra    said    "O,     Lord, had  it  not  been  for  my    eagerness    to   hear  discourses on    duty    from    your  face,   I   would  not  have  stolen your  lotus  flowers."  Saying   thus   Indra   returned  the lotus  flowers.  Agastya    was    pleased    and    let    Indra and    the    hermits   depart   in    peace.     (Mahabharata, Anusasana  Parva,   Chapter  94). 13)  How  Agastya   burned  the    Asuras    (demons).      (This story  occurs  in  the   Mahabharata  as,  having  been  told by  the  God    Vayu     to    Bhlsma  as  a  discourse  on  the greatness  of    Agastya,    and   Bhlsma  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  defeat- ed by  the  Asuras,  our  prosperity  is  at  an  end.  There is  none  to  help  us  but  you."  Hearing  this  Agastya became  angry  and  began  to  burn  the  Asuras  to  death, by  the  merits  of  his  penance.  Many  of  them  fell  down on  the  earth  and  some  fell  into  Patala  (the  nether  world) . The  asuras  who  thus  fell  were  not  killed  by  Agas- tya. Thus  the  menace  of  the  Asuras  in  heaven  was warded  off,  and  the  Gods  lived  in  peace  and  prosperity. (Mahabharata,  Anusasana  Parva,  Chapter  155,  Verses 1  to  13). 14)  Indra' s  conflict  with   Agastya.    Once    Agastya    com- menced   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 AGASTYA 8 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  con- tinued. 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  regu- larly. (Mahabharata,  As'vamedhika  Parva,  Chapter 92). 15)  Story  of  Gajendramokfa   (The  redemption  of  an  elephant) . In  the   Bharata    a    story  occurs,     as    to  how    Agastya cursed  King  Indradyumna,  and  turned  him  to  an   ele- phant. While    Indradyumna,  the  King  of  Pandya   was absorbed  in  deep  meditation  on  Visnu,  Agastya  reach- ed  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    De- vala  was  doing  penance  in  that  forest.  One  day  Huhu, a  gandharva  (a  class  of  semi-gods)  enjoying  the  com- pany 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  Huhu    and  he  was  de- formed into  a  crocodile.  This  pond  which  was  in  the Trikuta  Mountain  was   thus  under   the  suzerainty    of the  crocodile.  The  tusker     (Indradyumna)  entered  the pond  to  drink  water.  The  crocodile  caught  hold  of  the leg  of  the  elephant.    Each  tried  to  pull  the  other    with equal  force.  This    fight    is  said  to  have  lasted    for    a thousand  years.  When  both  were  tired,   godly  feelings began  to  dawn  in  their  minds.     Then,    riding  on    an eagle    Mahavisnu  appeared  before     them,    cut    them asunder  with   his     Cakrayudha     (the    wheel-weapon) and  both    were    given    deliverance.     (Bhagavata,    8th Skandha,    Chapter    2). 16)  Agastya  teaching    Sri  Rama  the  Aditya-hrdaya  Mantra (A  hymn  in  praise  of  the     Sun).  When  Sri    Rama    was fighting  with  Havana  in  Lanka,  dejection  befell    him, his  heart  being   weighed  down  with    faintness,    for    a little  while.  Havana  made  the  best  use  of  this  oppor- tunity and  began  to  advance.  The  gods  had  gathered in  the  sky  above  to  witness  the  fight.  Agastya,  at  that particular  moment,  taught  Sri  Rama  the  Aditya-hrdaya Mantra,  a  hymn  in  praise  of  the  Sun-god  and  when Sri  Rama  chanted  that  mantra,  he  resumed  fight  with Vigour  and  Ravana  was  defeated  and    slain.    (Valmiki Ramayana,  Yuddha  Kanda,  Sarga  107). 17)  How  the  slant  of    the    earth  was  rectified  by    seating Agastya.  The    matrimonial   ceremony   of  Sri   Parames- vara    and   Parvati  was   held  in   the   Himalayas.    On that  auspicious  occasion  all  the  living    beings    of  the world  were    present,    and    as    a  result  the  Himalayan region  sank  down  and  the  earth  slanted  to  that  side. To    keep    the    equilibrium    of  the    earth,   Siva    sent Agastya  to   the   south.    Accordingly   Agastya   reached Kuttalam,   where  there  was    a    temple    dedicated  to the  worship  of    Visnu.    Agastya    had    besmeared    his forehead    with  ashes    and    so  admission  to  the  temple AGASTYA was  denied  to  him,  by  the  devotees  there  who  were Vaisnavites.  By  his  own  power  Agastya  turned  him- self into  a  vaisnavite  and  got  into  the  temple,  and immediately  the  image  of  Visnu  in  the  temple  chang- ed by  itself  into  a  Sivalinga (idol  representing  Siva). Since  then  the  temple  at  Kuttalam  has  remained  a temple  of  Siva.  Agastya  proceeded  to  the  southern- most point  of  the  earth  and  sat  there  and  because  of his  weight  the  earth  regained  its  normal  position. (Skanda  Purana). 18)  Agastya  and  the  Kraunca  Mountain.  When  Agastya passed  the    Vindhya  mountain  and  proceeded  to  the South  a  Raksasa    (giant)     called    Kraunca   hindered his   way.  By   his   power   the    Raksasa    caused    to  fall everywhere  a    very    heavy  rain.  Agastya   sprinkled    a few    drops   of  water  from   his  waterpot   on   Kraunca, who   instantly  became  a    mountain.    Telling  him  that he  would    get    deliverance    from    the  curse  when  the weapon  of  Subrahmanya  struck  him,  Agastya  continu- ed his  journey  to  the  South.    (Skanda  Purana.). 19)  Agastya  and  the    River    Kaveri.     Once  Surapadma, an  Asura   (demon)  drove  the   Gods  out    from  heaven. Indra  came  to  Siyali  a  place  in  the  district  of  Tanjavur (Tanjore)    and   began   to  do  penance  to  please  Siva. Rain  was    completely    stopped.    Agastya    had    com- pressed   the  river    Kaveri    and  held  the    water  in  his waterpot.    Ganapati    having    come    to    know  of  this, came  in  the  form  of  a  crow  and  toppled  the  water- pot.  Agastya  got  angry  and  ran  after  the  crow,  which immediately  assumed  the  form  of  a  boy.  Agastya  caught hold  of  him.    The  boy    instantly    revealed  himself  as Subrahmanya   and   granted   Agastya  a    boon.    "Your waterpot  will  always    be    full".    Since  then  there    had never  been  shortage  of  water  in  the  Kaveri.    (Skanda Purana). 20)  Agastya  in  the  palace  of  Bhadrdsva.  Once  Agastya lived    in    the    palace    of   Bhadrasva  as  his  guest    for seven    days.  Agastya    praised    Kantimati    the    queen on  several  occasions.  The  King  wanted  to  know    the reason.    Agastya      said  :  During    her     previous    birth Kantimati   was   the     handmaid     of  a  rich  man.  On one  occasion     of   dvadasi     (twelfth    night    after  full moon)   in  the  month  of  Tula   (second  half    of   Octo- ber   and    first  half  of    November)   the  rich  man  had asked  his     handmaid   to  see   that  the  lights  in  a  cer- tain temple  did  not  go  out  and  she  did  so,    in  conse- quence of    which,     during  her  current  birth  she  has become    your    queen,    bearing    the  name  Kantimati. The  King  and  the  queen  were    much  pleased   at    this explanation     of     Agastya     and     thenceforward    they began    to  observe  dvadasi  as  a  day  of  fasting.    (Vayu Purana). 2 1 )  Agastya    cursing  Urvasi,  Jayanta    and  Narada.  Once Agastya  went  to  the  realm  of  the    Gods,  as  a  guest of   Indra.    On    that     day    a  performance  of  dance  by Urvasi  was  held  in  honour    of   Agastya.  In  the  midst of  the  dance  Urvasi's  eyes  fell  on  Jayanta  and  she  fell in  love  with  him;  her  steps  went  out  of  beat.  Narada also  went    wrong  slightly    in    playing    on    his    famous lute    called  Mahatl.    Agastya   got  angry  and    cursed Urvasi,  Jayanta  and  Narada.  According    to    the  curse Jayanta  became  a  bud.  Urvasi  was  born  in  the  earth as  a  woman  called  Madhavl  and  'Mahatl'  the  lute  of Narada  became  the  lute  of  the  people  of  the   earth. AGASTYA AGASTYA  SARAS 22)  Agastya  cursing  Dufpanya.     Duspanya   was  the    last son  of  the  King  of  Pataliputra.  The  wicked  Duspanya had  slain    a  large     number  of  babies,  and  the  King therefore    expelled    him    from    the  palace.  Duspanya went   into   the   forest,   where    he    caught  hold  of  the child  of  Ugraravas  and  killed  it  by  putting  it  under water.  Ugraravas  cursed  him    and  accordingly  he  fell into  water  and   died   and   his     spirit   became  a   ghost and      wandered     about     tormented      with    pain    and anguish.  At  last  the  spirit  approached  Agastya,  who called  his  disciple    Sutisna    and    asked  him  to  go  and bathe  in    the  Agni  tirtha   (a  bath)  in   the    Gandhama- dana  mountain  and  bring  some  water  from  the  tirtha and   sprinkle    it    on  the    spirit  of    Duspanya.  Sutisna acted  accordingly  and  immediately  the    spirit  of  Dus- panya received  divine  figure  and  entered  heaven.  (Setu Mahatmya). 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  treta yuga  (the  third  age)  there  lived  a  King  named  Vidarbha. I  am  his  son  and  my  name  is  Sveta.  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  dis- carding my  body  I  entered  heaven.  Though  I  attained heaven  my  hunger  was  not   appeased.  I  asked  Brahma how,  I,  a  dweller  of  heaven,  got  this  hunger.   Brahma said  that  when  I  was  King  I  had  given  nothing  to  any- body and  so   I  got   this    hunger    even   after  entering heaven.  As  a  remedy  Brahma  suggested  that  I  should come  here  everyday   and  eat  corpse  and  when  I    had completed    ten    thousand    days    the    hermit    Agastya would  come  here  and  that  when  I  offered  him  a  golden bangle  my  sin  would  be  washed  away."  Saying   thus Sveta  offered  to  Agastya  the  golden  bangle  given   by Brahma  and  then  he  vanished  and  the  corpse  also  dis- appeared. Sveta  went  to  heaven.  (Uttara  Ra.ma.yana). 24)  Other  informations  concerning  Agastya. (1)  Agastya   had    a   brother    called    Sutisna.    (Agni- purana,   Chapter  7) . (2)  Sutisna  was  Agastya' s  disciple  too.   (Setu  Maha- tmya ) . (3)  Ilvala   and   Vatapi  were  the  sons  of  the  giantess Ajarnukhi.  In  the  valley  of  a  mountain  Ajamukhi  pray- ed to  Durvasas  for  love    and   thus    Ilvala    and  Vatapi were  born  from  Durvasas.  These  two  sons    demanded that  Durvasas  should  impart  to  them  all  his   merits  of penance.    Getting  angry    Durvasas    cursed   them    that they  would  meet  with  death  at  the  hands  of  Agastya. (Skandapurana,  Asura  Kanda). (4)  Agastya  had  been  the  priest  of  the  King  Khela. (Rgveda,  112th  Sukta). (5)  When  Sri  Rama  returned  to  Ayodhya,  with  Slta from  Larika,    hermits    from  various  parts  visited  him, among     whom,    Dattatreya,     Namuci,     Pramuci,    Sri Valmiki,  Soma,    Kandu,    Agastya  and  their    disciples were  from  the  South.  (Uttara  Ramayana) . (6)  Agastya  gave    Sri  Rama  an  arrow,  which,   when shot  at  an  asura  (demon)   would  pierce  his  heart,  pass on  to  the  other  side,  fly  to  the  sea  and  bathe  in  the sea-water  and  return    to  the  quiver,  it  is  said.   (Uttara Ramayana). ( 7)  Once  Agastya  visited  the  hermitage  of  Apastamba. He  asked  Agastya,  who,  of  Brahma,  Visnu   and  Siva, was  the  Supreme  deity.  Agastya  replied:  "These  three are    only    three   different   manifestations    of    the   one supreme  Being".   (Brahmapurana). (8)  For  the  story  of  how  Agastya  cursed  the  sons  of Manibhadra   and    transformed  them  to    seven   palms, see  the  word  'Saptasala'. (9)  There  was  a  hermit  called  Sutisna,  to  whom  Sri Rama    and   Laksmana   paid  a  visit    when    they  were wandering    in  the  forest.   This   Sutisna  is  the    young- er brother  of  Agastya.  (See  the  word  Sutisna). (10)  Agastya  cursed  Suka  and    deformed    him  into  a Raksasa.  (See  the  word  Suka  ii.) . 25)  Conclusion.  It  is  believed  that  the  great  hermit Agastya,  who  had  performed  such  wonderful  deeds  by the  merits  of  his  penance,  is  still  doing  penance  in  the Agastya  Kuta  hills.  Agastya  who  had  travelled  through- out the  length  and  breadth  of  Bharata  had  several hermitages.  In  the  Valmiki  Ramayana,  Aranyakanda, Sarga  11,  a  description  is  given,  of  a  beautiful  hermit- age of  Agastya,  and  the  peaceful  atmosphere  that prevailed  in  and  around  it.  Agastya  had  presented  to Sri  Rama  a  bow  got  from  Visnu,  when  the  brothers visited  his  hermitage.  Agastya  had  accompanied  Sri Rama  and  his  followers  on  his  return  journey  to Ayodhya  from  Lanka,  with  Slta  after  killing  Ravana. There  is  a  legend  in  the  Tamilnad  that  Agastya  was  a member  of  the  first  two  'Saiighas'  (groups)  of  the "three  Sanghas",  mentioned  in  Tamil  literature.  As Agastya  was  dwarfish  he  is  mentioned  as  Kurumuni, (short  hermit)  in  Tamil  works.  He  has  written  a  Tamil grammar  on  music,  literature  and  drama.  But  this work  is  not  available  now.  The  Tamil  Grammar 'Tolkapyam',  which  is  considered  to  be  the  oldest  gram- mar, was  written  by  Tolkapyar,  one  of  the  twelve disciples  of  Agastya<  Even  today  in  certain  temples  in the  Tamilnad,  Agastya-worship  is  carried  on.  Kambar, has  mentioned  about  Agastya  in  his  Ramayana.  A  great Tamil  author  Villiputturan  says  that  the  Tamil  langu- age is  the  beautiful  maiden  presented  by  Agastya. It  is  believed  that  the  following  works  have  been  com- posed by  Agastya: 1)  Agastya  Glta  ;  in  the  Varahapurana,  Pasupalopakh- yana. 2)  Agastya  Sarhhita;  in  Paiicaratra. 3)  Agastya  Sarhhita,  in  the  Skandapurana. 4)  Siva  Sarhhita,  in  Bhaskara  Sarhhita. 5)  Dvaidha-nirnaya  Tantra. AGASTYA  KUTA.  This  is  the  sacred  mount  where the  sage,  Agastya,  sat  and  did  penance  during  his  so- journ in  the  southern  parts  of  India.  In  the  Kiskindha Kanda  of  Valmiki  Ramayana  we  find  King  Sugrlva commanding  that  all  his  soldiers  going  in  search  of Slta  should  pay  homage  to  the  sage  Agastya. AGASTYA  PARVATA.  This  is  a  mountain  in  South India  believed  to  belong  to  the  Kalanjara  mountain range.  Agastya  Kuta  is  in  this  mountain. AGASTYA  SARAS.  This  is  another  name  for  Agastya tirtha. AGASTYA-ASRAMA 10 AGNI AGASTYA-ASRAMA.  The  Puranas  make  mention  of several  asramas  connected  with  sage  Agastya.  The Pfmdavas  during  their  exile  visited  an  asrama  of  this name.  This  is  situated  near  Paiicavatf  twentyfour  miles to  the  south-east  of  Nasik.  It  is  known  as  Agastya-giri now.  (Sloka  20,  Chapter  80;  and  Sloka  1,  Chapter  96 of  Vana  Parva,  M.B.). The  Mahfibharata  mentions  another  Agastya-Asrama near  Prayaga.  Dharmaputra  along  with  Saint  Lomasa stayed  here  for  some  time.  Valmlki  describes  an  asrama of  this  name  which  Rama  and  Laksmana  visited  during their  exile  in  the  forests.  (Chapter  11,  Aranya  Kanda of  the  Ramayana). AGASTYA  TlRTHA.  This  is  one  of  the  five  tirthas  or sacred  places  of  worship  lying  scattered  in  the  southern ocean.  The  other  four  are  the  following:  (1)  The Saubhadra  tirtha  (2)  The  Pauloma  tirtha  (3)  The Karandhama  tirtha  and  (4)  the  Atipavana  tirtha. These  five  were  known  as  Panca  tirthas  and  many  saints used  to  live  there.  There  lived  in  each  of  these  tirthas one  huge  and  fierce  crocodile  and  all  the  saints  living there,  afraid  of  these  crocodiles,  deserted  their  places one  by  one.  (Ref  :  Sloka  3,  Chapter  220  of  Adi  Parva, M.B.  For  more  details  see  under  Panca  tirtha) . AGASTYA  VATA.  This  is  a  sacred  shrine  in  the  neigh- bourhood of  the  Himalayas.  Arjuna  paid  a  visit  to  this place  while  he  was  living  with  his  brothers  in  the forests  during  their  period  of  exile.  (Sloka  2,  Chapter 214  of  Adi  Parva,  M.B.). AGATI.  A  city.  Two  sons  Taksaka  and  Chattraketu were  born  to  Laksmana  (the  brother  of  Sri  Rama) by  his  wife  Urmila.  The  court  of  the  eldest  prince Taksaka  was  situated  in  the  city  of  Agati.  Formerly this  place  was  known  as  Kanakhala  and  was  occupied by  forest  tribes.  Exterminating  these  forest  tribes, Laksmana  built  a  city  there  and  apportioned  it  to  his eldest  son  Taksaka.  (Uttara  Ramayana). AGHA.  The  name  of  an  asura.  This  asura  was  one  of the  followers  of  Karhsa.  According  to  the  instructions of  Karhsa,  Agha  once  set  out  to  Gokula  to  kill  Sri Krsna.  At  that  time  Sri  Krsna  was  playing  on  the banks  of  the  river  Kalindi  with  other  cowherds.  Agha- sura  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.  Sri  Krsna  and  the  other  children  did  not  know anything  about  this.  In  the  course  of  their  games  they walked  into  the  cave-like  mouth  of  Agha  and  were  soon trapped  in  his  belly.  Agha  then  closed  his  mouth  and all  the  boys  including  Sri  Krsna  were  now  imprisoned inside  his  body.  Some  of  the  boys  died.  Realizing  the situation  Sri  Krsna  now  enlarged  his  body.  His  body grew  larger  and  larger  until  at  last  it  burst  open  the  body of  the  serpent  (Agha) .  Thus  Agha  was  killed.  Sri  Krsna then  restored  the  dead  boys  to  life  by  his  divine  looks (Kataksa) .  This  Aghasura  was  the  brother  of  Bakasura and  Putana.  (Bhagavata,  Skandha  10,  Chapter  12). AGHAMARSA^A.  He  was  a  great  hermit  of  austerity, who  had  observed  the  duties  pertaining  to  Vana- prastha  (the  third  of  the  four  stages  of  life — forest  her- mit). (M.B.,  Santi  Parva,  Chapter  244,  Stanza  16). AGHAMARSAIV'A  SOKTA.  This  is  a  hymn  in  the  Rg- veda.  It  is  said  that  all  sins  will  be  eliminated,  if  this hymn  is  recited  three  times,  standing  in  water. AGHARDDANAVAMI.  (See  the  word  NAVAMl VRATA). AGHASVA.  A  King  hermit  (Rajarsi)  named  Pedu. (Rgveda,  Mandala  1,  Anuvaka  17,  Sukta  116). AGNI. 1)  Genealogy.    Agni  was  descended  from  Visnu  in  this order  :  Visnu-Brahma-Aiigiras-Brhaspati-Agni. 2)  Birth.   We  come  across  several  contradictory  state- ments in  the  Puranas  regarding  the  birth  of  Agni.  There is  some   real  difficulty,  therefore,    in  tracing  correctly the   true  genealogy  of  Agni.   The  one  given    above  is based  on  statements  in  Bhagavata  and  Mahabharata. Aiigiras  is  one  of  the  six  mind- born  sons  of  Brahma.* Afigiras  married  Sraddha  and  got  four  daughters  and two    sons.    Brhaspati  was  one  of  the  sons  and  Utatthya was   the   other.    The   daughters  were  Sinivali,  Kuhu, Raka  and    Anumati.  (There  is  a    mention    of  a  third son  named  Samvarta  in  the  Bhagavata   by  Eluthassan though  the  original  quoted   below    does  not  say  so) Sraddha  tu  angirasah  patni Catasro  '  sutakanyakah Sinivali  Kuhu  Raka Caturthya  '  anumatistatha Tatputravaparavastam Khyatau  svarocise'ntare Utatthyo  bhagavan  saksat BrahmisthaJca  Brhaspatih. Brhaspati  married  Candramasi  and  got  six  divine  sons. Of  these  Sarhyu,  the  eldest,  married  Satya  and  Agni was  born  to  Sariiyu  of  Satya.  ( Slokas  1  to  4,  Chapter 219,  Aranya  Kanda  of  Malayalam  Mahabharata). 3)  Agni— One   of    the     Afta-dik-pdlakas.      (Asia  =  eight, dik  =  zone,    palaka  =  guardian ).   The  Devi   Bhagavata states  in  its  eighth  chapter  that  Agni  is  one  of  the  eight guards  posted  at  the  eight  different  zones    to  protect the  universe.    Indra  guards   the  east;  Agni,  the  south- east; Yama  the  south;  Nirrti,    the  south-west;  Varuna, the  west;  Vayu,  the  north-west;  Kubera,  the  North  and Siva,    the  north-east.  The  place   where  Agni  sits    on guard  is  known  as  tejovati. 4)  Agni— One  of  the  five    elements.  The    universe  is    be- lieved 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  Maya  Sitd   ( Phantom Sitd)  to  £ri  Rama.  During    their    exile  in    the  forests Rama   and  Laksmana  were  for  some  time  living  in  an asrama  built   on    the  shores  of  the  ocean.    One    day Agni   disguised    as  a  Brahmin  approached  them  and said  "O,  Sri  Rama,  thou  art  born  to    kill  the  demon Ravana  and  save  the  world  from  his  atrocities.   Sita  is going  to  be  a  cause  for  that.  Time  is  not  far  for  you to  finish  this  duty  of  yours.  Ravana  is  soon  to  come  and kidnap  your  wife,  Sita.  You  must,  therefore,  allow  me to  play  a  trick  on  Ravana.   Entrust  Sita  with  me  and I  shall  keep  her  safe.  In  her  place  here  you   can  keep a  Maya  Sita  (Phantom  Sita)    which  will  be  a  live  rep- lica of  your  real  wife.  In  the  end  when  you  take  back Sita    after  killing  Ravana  you   will    be    compelled  to throw  your  wife  into  the  fire  to  test  her    chastity.  At *Manas=Mind.   Putra=Son,  Manasa-putras  are  sons  created  from  the  mind  of  Brahma,  Sloka  10,  Chapter  65,  Adi  Parva,  M.B. AGNI 11 AGNI that  time  I  will  take  back  the  replica  and  give  you back  your  real  wife".  Sri  Rama  was  very  much pleased  to  hear  this.  Agni  then,  by  his  yogic  powers created  a  Phantom  Sita  and  gave  her  to  him.  Rama kept  this  as  a  secret  even  from  Laksmana.  In  the  great Rama-Ravana  battle  Ravana  was  killed  and  Sri  Rama took  back  Sita  to  his  kingdom.  Then  respecting  public opinion  and  wishing  to  establish  in  public  the  purity of  his  queen  King  Sri  Rama  put  her  into  the  fire.  At that  moment  Agni  took  back  the  replica  and  gave back  the  real  Sita  to  Sri  Rama.  Sita  thus  came  out from  the  fire  unscathed.  Later,  on  the  advice  of  Rama and  Agni,  the  Phantom  Sita  went  to  the  sacred  place Puskara  and  started  doing  tapas  (penance)  there. After  doing  tapas  for  a  long  period  of  three  lakhs  of divine  years  this  Phantom  Sita  became  known  as Svargalaksml.  It  was  this  Svargalaksml  that  later  on in  the  Dvapara  yuga  came  out  from  the  yajfia  kunda of  King  Pancala  as  Paficali  and  became  the  consort  of the  Pandavas.  VedavatI,  daughter  of  Kusadhvaja  in Krtayuga,  Sita,  daughter  of  Janaka  in  the  Treta  yuga, and  Pancall,  daughter  of  Drupada  in  Dvapara  yuga are  one  and  the  same  person.  On  account  of  this  she is  known  as  trihayanl  also.  (Chapter  9  of  Devi Bhagavata). 6 )  The  story  of  how  Agni  got  indigestion.    In    olden  times there  was  a  bold  and  mighty  King  called   Svetaki.  He conducted  several  different    types  of  yajfia.    Afflicted by  the  unending  dense  smoke  in  the  yajna  hall  all  the ascetics  left  the  place  and  went  their  way.  Undaunted by  this,  Svetaki  started  another  twelve-year  sacrifice  in which  not  a  single  sage  took  part.  The  sages  rebuked him  and  said  if  he  wanted  to  conduct  a  sacrifice  again he  could  invite  sudras   to  help  him.     (Sudras    belong to  the  lowest  caste  among  Hindus  and  are  not  allow- ed to     participate    in    sacrifices    generally.)    Enraged by  this  insult  Svetaki  went  to    Kailasa  and    did    fierce penance.  Lord  Siva  appeared  before  him  and  gave  him Durvasas    as   a  priest  for  his    yajfia.  For  twelve  years sage    Durvasas    performed     the    yajfia     pouring   into the    mouth  of  Agni    through  the    sacrificial    pit   un- limited   materials    of  food.    Agni    was   overfed    and he  got  indigestion.   He  lost  all    appetite    for  food,  be- came  weak    and    the    brilliance    of   his    face    faded. (Chapter  235,  Adi  Parva,  M.B.). 7)  The  story  of  how  Agni  burnt  the   big  forest,  Khandava. When  the  indigestion  continued  without  abate  for  some time   Agni    approached  Brahma   and  asked  for  a  cure. Brahma  declared  that  his   indigestion  would  be  cured if  Agni  could   burn   the   huge  forest,    Khandava,  the abode  of  the  enemies  of  the   Devas.  Agni  immediately started  consuming  the  forest.  But  the  inhabitants  of  the forest  soon  quenched  the  fire.  Disappointed  Agni  went to  Brahma  again  and  the  latter  advised  him  to  wait  for some  time  till  the  advent  of  Nara-Narayanas   to   that forest.  They  would  then    help  Agni  to  burn  the  forest. Agni  waited  for  the  time  to   come.  At   that    time    the Pandavas  were  living  in  Indraprastha   with  Sri  Krsna. When  the  heat  became  unbearable   there  Arjuna  and Krsna   came  to  the  banks  of  river   Yamuna.    Hearing about   the  arrival  of  Krsna  and  Arjuna  who  were  none but   the    incarnations  of  Narayana  and  Nara,  Agni  dis- guised   as    a  brahmin  approached  them  and  requested them  to  help  him  to  burn  the  Khandava  forest.  Agni added   that  any  attempt  of  his   to  burn  the  forest   was always  foiled  by  Indra  who  would  send  a  heavy  down- pour of  rain  to  quench  the  fire  because  Taksaka,  an intimate  friend  of  Indra,  was  living  there. To  gain  his  end  Agni  gave  Arjuna  an  arrow-case which  would  never  be  empty,  a  chariot  bearing  a monkey  flag,  four  white  horses  adorned  with  gold chains  and  also  the  famous  Gandlva  bow.  To  Sri  Krsna he  gave  the  cakrayudha  or  the  divine  wheel-weapon. (All  these  military  equipments  were  once  given  to Agni  by  Varuna. )  When  all  these  were  given  to  them Krsna  and  Arjuna  got  ready  to  help  Agni  to  burn  the forest.  Agni  started  burning  the  forest,  Indra  at  once sent  a  heavy  downpour  of  rain  and  Arjuna  created  a canopy  of  arrows  above  the  forest  preventing  the  rains from  falling  on  the  forest.  Agni  carried  on  his  work undisturbed,  the  forest  was  burnt  and  Agni  was  cured of  his  indigestion.  (Slokas  233  to  239,  Adi  Parva, M.B.). 8)  Agni  falls  in  love.  As  an  inaugural  procedure  to  the great    Rajasuya   which     Dharmaputra     performed    at Indraprastha  his  four  brothers  Bhlma,  Arjuna,  Nakula and  Sahadeva  conducted  a  victory  march  to  the  four different  sides  of  the    kingdom.  Sahadeva    who  turned south  conquered    many  kings    including   Dantavaktra and  Bhismaka  and  reached  a  country  called  Mahismati- pura.  There  he   had    to   encounter    a    powerful   king called  Nila.  Before  long  there  broke  a  fire  in  his    camp. Disheartened,  Sahadeva  prayed    to  the  God,  Agni,  for help.  It  was  then  that  Sahadeva  came  to  know  about the  ties  between  Agni  and  Nila. "King  Nila  had  a  beautiful  daughter  named  Sudar^ana. Once  when  she  was  talking  to  her  father  after  having entered  the  Agni-hotra  Agni  fell  in  love  with  her.  From that  day  onwards  Agni  became  dreamy  about  the beautiful  lips  of  SudarSana.  It  reached  a  stage  when Agni  would  burn  only  if  it  was  blown  by  the  lips  of Sudarsana.  This  ended  in  Agni  marrying  Sudarsana. After  the  marriage  Agni  lived  in  the  palace  of  his father-in-law,  King  Nila,  as  a  useful  ally.  It  was  at  this time  that  Sahadeva  came  to  conquer  Nila.  But  Agni knew  that  for  the  proper  conduct  of  the  Rajasuya  of Dharmaputra  his  father-in-law  had  to  surrender  to Sahadeva  and  so  advised  his  father-in-law  to  do  so. What  appeared  to  be  a  difficult  problem  was  thus easily  solved.  (Chapter  31,  Sabha  Parva,  M.B.) . 9)  How  Emperor  Sibi  was  tested  by  Agni.  Once    Agni  and Indra  thought  of  testing  how  strong  and  deep  was  the sense  of  charity  in  Emperor  Sibi.  Indra  took  the  shape of  a  hawk  and  Agni  that  of  a  dove  and  the  dove  flew and  dropped    down   into    the  lap  of  the  Emperor  who was    at    that  time    doing   a  yaga.  The   hungry  hawk came    chasing  its   prey  and  finding  the  dove  in  the  lap of  the  Emperor  said  :    "O    King,  is  it  proper  on   your part  to  withhold  my  food  from  me,  and  keep  it  in  your lap  ?"  Hearing  this  Sibi  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."  Sibi  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.  Sibi  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 AGNI 12 AGNI 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  VisVamitra  is  taking  Rama  and  Laksmana   to  the forests  to  give    protection  to    the  sages  against  the  de- mons. They   reached    the  place  where  Ahalya  lay  as  a stone  cursed  by   Gautama.  Vi^vamitra   told  them  the story:  "It  was  here  that  the  great  sage,  Gautama,  lived with  his  beautiful  consort,  Ahalya.  Once  Indra  had  an intercourse  with  her  privately  and  Gautama  coming  to know    of  the  misdeed  cursed  her  and  turned  her   into stone.  By  the   curse  of  the  same    sage  Indra    lost  his testicles.  Greatly    aggrieved  by    this  loss  Indra  prayed to  god  Agni  for    help  and    on  the   advice  of   Agni  the devas  removed  the  deformity  by  placing  a  goat's  testi- cles   instead."  (Slokas  48  &  49,  Bala  Kanda,  Valmiki Ramuyana). 1 1 )  How  sage  Bhrgu  cursed  Agni.  Sage    Bhrgu  was  living with  his  wife  Puloma  in  his  a'srama.  Puloma    became pregnant.  One  day  when  Bhrgu  wanted    to  go  out  for a  bath  in  the  river  he  asked  Agni  to  keep  a  watch  over his  pregnant    wife.  There    was    a    demon    by    name Puloma  who  was  once  in  love  with  Puloma.    On  this particular    day   Puloma   entered    the   asrama    to    see his  former  love.  When  he  entered  the  asrama  Puloma saw  Agni  there  burning  with  a  brilliant   flame  in   the fire-pit.  Puloma    said  :  "O  God   of  fire,  if  I  ask  you  a question  you    must   give  me  an  impartial  reply.  I  was in  love   with  this    Puloma  and  I  had    accepted  her  as my  wife  spiritually.    But,  then,  her  father  gave  her  to Bhrgu.  Who,  then,    is    the    true  owner  of  Puloma  ?" Agni  was  afraid  of  Bhrgu.  Yet  he  explained   the  posi- tion honestly.  "It   is  true    that    Puloma    has  married Bhrgu.  But  he  has  not  married  her  according  to  Hindu rites."  Hearing   this  the    demon  changed  himself  into the  shape  of  a    swine  and  carried   away  Puloma.    On the  way  Puloma  delivered  a  male    babe   and  it  fell  on the  ground.  The  boy  was  named  Cyavana.  It  was  this boy  that  became  later  on  the  famous   Cyavana  Maha- rsi.  Even  at  birth  the  boy    was    brilliant    as    the  Sun to  look  at   and  Puloma,   the  demon,  noticing  the  un- usual brilliance  of  the  child  left  the  mother  and  child on  the  way  and  fled  frightened.  Puloma  returned  to  the asrama  carrying  the    child  weeping    profusely  all  the way  and    creating  a  lanchrymal  river    called   Vadhu- saras.  As  soon  as    she  entered  the    asrama    the  angry sage  asked  "Who  told  Puloma  that  you  are  my  wife  ?" Puloma  then  told  her  husband  all  that  happened  there and  Bhrgu   called  Agni  and  cursed  him    thus  :  "May you  be  a  consumer  of  all  things  on  this  Earth".  Great- ly   aggrieved   Agni  went   away  and  hid  himself.  The absence  of  Agni  created  chaos  in  all  the   three  worlds; Heaven,  Earth  and  the  Nether-world.  A  deputation  of all    the    afflicted  people    waited    upon    Brahma    and Brahma  modified  the  curse  and  declared  that  all  that Agni  touched  would  become  pure.  Agni  was  consoled and  he  started  his  work  as  usual. 12)  How  Agni    cursed  frogs,   birds   and  elephants.  Many important   events    took  place    while  Agni    was  under- ground cursed  by  Bhrgu.  It  was  during    that  time  that ParvatI    cursed    all    the    Devas  and  the    Devas    were defeated  by  the  asuras    (demons).  The    necessity   of  a warrior   capable    of  defeating  the   asuras  arose  then. The  idea  of  creating  Lord  Subrahmanya   came  up  and Brahma  said  that  only    Agni  could  help    them    in  this matter   since    Agni  was  the  only  one  who  escaped  from the  curse  of  ParvatI,  being   underground    at    the  time of  the  curse.   The  Devas  started  a  vigilant  search  but Agni  was  not  to  be  found.  Agni  was  then  hiding  inside the  ocean.  The  ocean  was  getting  hot  and  the  animals living  there  found  their  life  unbearable.  Frogs  went  to the  devas  and    told    them    where   Agni    was    hiding. Enraged  at  this  Agni  cursed  the  frogs  saying  that  they would   never  be    able  to  find    the    taste  of    anything. Frogs  went  weeping  to  the  devas  who  in    turn  blessed the  frogs  saying  that  they  would  acquire  the  ability  to move  about  easily  in   any  darkness.  Agni  changed  his place  of  hiding  and    went    and  hid  in    a    big   banyan tree.  An    elephant  going   by  that   way  found  him  out and   informed    the    devas;    knowing  this    Agni  cursed the  elephants  saying  that    its    tongue  would   go   deep inside.  But  the  devas  blessed  the  elephants  saying    that the  position  of  the  tongue  would  never  be  a  hindrance to  free  eating  and  that  elephants  would  be  able  to  eat anything   and   everything.    Agni  left  the  banyan  tree and  hid  himself  in  the  hollow  of  a  SamI  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 Sana  tree  this  tree  became  sacred.  Since   this    finding out  of  Agni  after  a  long  absence  is  like  a   re-birth  of Agni  the  Puranas  mention  that   Agni   was  born   from the  Saml  tree.  The  Devas  then  requested  Agni  to   help them  to  create  a    son  capable  of  conquering   the  de- mons.*   (Chapter  85,  Anusasana  Parva,  M.B.) . 13)  Birth  of  Subrahmanya.  At  that  time  Varuna  performed a  yaga.     All    the    dikpalakas    (zone    guardians   of  the universe)     including    Siva    participated  in    the    yaga. Seeing  the  beautiful  wives  of  the  sages  Siva  had  emission. Taking  the  semen  in    his  hand  he  put  it  into  the  fire. Agni  carried  it  to  Ganga  and  requested  her   to    take  it for  conception.  Though  she  at  first  refused  she    took  it, became  pregnant  and   finally  delivered    a   male    child whom  she  threw  into  the  forest  Saravana.    It    was    this child    who  became    known    as  Karttikeya   or   Subrah- manya later  on.   (Chapter  85,  Anusasana  Parva,  M.B.). 14)  How  Agni  blessed  Nala.  While  Nala  was  going  to  the wedding  of  Damayantl  Indra,  Agni,  Varuna  and  Kala accosted  him  on  his  way  and    asked  him    to   go    as   a messenger  of  theirs  and  advise  Damayantl  to  marry  one *Kathasaritsagara  gives  another  version  of  why  Agni  went  and  hid  himself  under  the  ocean.  When  Kama,  the  God  of  Love,  was burnt  to  death  by  Siva,  Parvati,  Siva's  wife,  did  not  find  a  way  to  get  a  child  for  her  from  her  husband.  At  last  Brahma  approached  Siva  and told  him  that  the  absence  of  Kama  was  making  creation  difficult.  Siva  then  declared  that  thereafter  Kama  would  find  a  place  in  the  minds  of  all living  beings  including  himself.  Parvati  and  Siva  immediately  commenced  a  sexual  life  which  went  on  incessantly  for  a  hundred  years  with- out 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  Siva  and  so  went  and  hid  himself  under  the  ocean.  (Chapter  6,  Lavanakalambaka  of  Kathasaritsagara) . AGNI AGNI of  them.  Nala  did  so  but  Damayanti  was  adamant  and said  she  would  marry  none  other  than  Nala.  So  all  the four  gods  appeared  as  Nala  in  the  wedding  hall. Damayanti  who  was  confused  prayed  that  she  should be  shown  the  real  Nala.  The  gods  then  changed  into their  original  forms  and  blessed  Nala.  Agni  said  he would  come  and  help  him  the  moment  he  wanted  him. Thus  Nala  became  a  good  cook  and  Nala  Pacakarii ( Pacakarii  =  cooking)  became  famous.  Even  now  it  is  a synonym  for  good  cooking.  (Chapter  57,  Vana  Parva, M.B) 15)  Agni  and  Rambhd.  There  was  once  a  danava    called Diiiiu.  He  had  two  sons  named    Rariibha  and    Kararh- bha.   They    had    no    children    and  tormented  by   this they  went  to    Pancanada    and  started    doing  penance. Rariibha  sat  in  the  centre  of  Paiicagni  (five  fires)     and Karariibha  in  water  to  do  penance.  Indra  afraid  of  the severe  and  powerful  tapas  of  the  two  took  the  form    of a  crocodile  and  killed    Karariibha  who    was    doing  pe- nance in  water  by  dragging  him  down  to  the  water.  Be- reaved Rariibha  started  to  commit  suicide  by  jumping into  the  fire.  God  Agni  appeared  before  him    then  and asked  him  what  he  wanted.  Rariibha  then  said  that  he should  get  a  son  who  would  be  famous  as  a   warrior  in all  the  three  worlds.  Agni  agreed.  Rariibha  on  his  way back    saw  a    voluptuous  she-buffalo    and  married  her at  yaksa  kavata.  They  lived  a  happy  married  life   and one  day    a    he-buffalo    envious  of   their  life    attacked Rariibha  and  killed  him.  Grief-stricken  Rarhbha's  wife jumped  into  the  funeral  pyre  and    committed   suicide. Then  from  the  fire  arose  a  demon   named  Mahisasura (Mahisa  =  Buffalo.      Asura  =  Demon) .     This  buffalo- demon  became  a  terror  to  all  in  the  three  worlds  later on.  (Chapter  5,  Devi  Bhagavata). 16)  Difference  of  opinion  between  Agni  and  Angiras.  Bhaga- van  Aiigiras    did    penance    in    his  own    asrama    and became    more  brilliant    than  Agni.    The  whole  world was  submerged  in  his  brilliance.  Agni  felt  a  bit  depress- ed at  this.  Agni  argued    that   it  was  not  proper  on  the part  of  Brahma  to  give    anybody   else  more  brilliance than  himself.  So  as    a    protest    against  this    Agni  dis- appeared from  the  world.  Even  Aiigiras  was  annoyed  at Agni's  disappearance  and  so  he  went  and  consoled  Agni and  took  him  to  Brahma.  Brahma  declared  that  hence- forth the  world  would  recognize  Agni  as  the  father  and Angiras  as  his  son.  Thus    Agni    got  the  first  place  in effulgence.  This    is  a  story  told  by  sage  Markandeya to  Dharmaputra.  (Chapter  217,  Vana    Parva,  M.B. ). 17)  Agni  and  Mahdbali.  On  their  way  to  the  forest  sage Visvamitra  took  Rama  and  Laksmana  to  Siddhasrama. The   sage   explained  to  the  princes  the  importance  of that  asrama.  He  said:  "Mahavisnu  lived  in  this  asrama for  a  number  of  years.     It  was  at  that  time  that  the Emperor    of    the  asuras  (demons),  Mahabali,  son  of Virocana,  was  ruling  the  world  conquering  even  the devas.  After    having    conquered  all    the  three  worlds Mahabali  decided  to  conduct    a    yaga.  A  deputation of  the  Devas  headed  by  Agni  then  waited  upon  Maha- visnu and  Agni  said:  ''O  Lord,  Mahabali  has    com- menced a  yaga  and  before  it  is  finished  you  should  go to  him  and    do    something    for    the    benefit    of    the devas".  It  was  at  this  request  of  Agni  that  Mahavisnu took  the  form   of  Vamana  and  sent    Mahabali  to  the nether-world.      (Chapter    29,      Balakanda,      Valmiki Ramayana). 18)  Agni   and  Nahusa.     Repenting  for  his  act  of  killing Vrtra  Indra  unknown  to  anybody  went  and  hid  in  a lotus  in  the  Manasa  Saras  (Lake  Manasa).  Perplexed by  the  disappearance  of  their  leader  the  devas  brought Nahusa  from  the  Earth  and  made  him    their    leader. Nahusa    became    very  proud  and  arrogant  of  his  new position  and  tried  to  make  Indrani    his  wife.    Indrani went  to    Brhaspati    for    help.    Brhaspati    commanded Agni  to  go  and  find  out  Indra.  Agni  searched  for  him in   forests,    rivers    and    oceans.    At   last    he    went    to Manasa  Saras  and  searched  among  the  lotuses.    There he  found  Indra  hiding  in    a   lotus    and   Brhaspati  was duly    informed.     Then    Brhaspati    gave    Indrani  some clever    directions    to    kill  Nahusa    and  Nahusa      was killed.   (See  Agastya) .   There  is  a  story  in  Sand  Parva, Chapter  28,  of  how  Agni  took  for  himself  a  quarter  of the  sin   which    Indra  acquired  because  of  his  killing Vrtra,  a    brahmin    by    birth.     (Chapter  14,  Udyoga Parva,  M.B.). 19)  Agni    Deva  and    Karttaviryarjuna.  After    the  great Kuruksetra  battle  the  Pandavas  went   again  to  Kuru- ksetra   along  with    Sri    Krsna.    On  their    way  Krsna showed  them  the   Parasuramahradas    and   narrated  to them   several     stories   of  Rama.    Reference    to   Agni comes  when  Krsna  explains  the  reason  why  Parasurama cut  off  the  thousand  hands  of  Karttaviryarjuna.  It  was at  the  time    when    Karttaviryarjuna    was    ruling    the three  worlds  by  his  might  that  Agni  went  and  asked  for alms  from  him.  Karttavirya  gave  Agni  mountains  and forests  for  his  food  which   Agni  burnt  and  ate.   In  one of  the  forests  was  the  asrama  of  sage  Apava  and  that also  was  burnt.  Enraged  at  this  the  sage  cursed  Kartta- virya saying  that  his  thousand  hands  would  be  cut  off by  Parasurama.  Though    the  curse    was  not  seriously minded  by  the  King  then,  it  so  happened  that  before long  Karttavirya  had  to    encounter    Parasurama  in  a battle  when  the  children  of  the  King  stole  a  sacrificial cow  belonging  to  Jamadagni,    father   of  Parasurama. In    the   battle    all    the    thousand    hands    of   Kartta- viryarjuna were  cut  off  by  Parasurama.    (Chapter  43, Santi  Parva,  M.B.). 20)  How  Agni  was  duped.     Once  the  wives  of  the  Sapta- rsis   (seven   Saints)    attended  a  yaga  where  Agni    was also  present.  Agni  fell  in  love  with  them  but  knowing it  to  be  futile  to  make  any  attempt   to  fulfil  his  desire he  went  to  the  forests  dejected.  Svahadevi,  daughter  of Daksa  was  for  a  long  time  craving  to  marry  Agni  and she  decided  to  take  advantage  of  the  opportunity  thus offered.  Disguising  herself  as  the  wife  of  Angiras,  one of  the  seven  saints,  she  approached  Agni  and  said  :  "O Lord,  I  am  Siva,  wife  of  Angiras.  We  were  all  excited when  you  darted  cupids'  arrows  against   us  and  they have  now  selected  me  to  come  to  you  for  fulfilling  your desire".  Agni  believed  her  and  took  her  as  his  consort. (Chapters  223  to  227  of  Vana  Parva,  M.B.). 21)  How  Agni  became  a  doctor.     There  was  once  a  sage called   Dattatreya  who  had   a  son   called  Nimi.  Nimi had  a    son    and    he   died    after   thousand    years.   The bereaved  sage  performed  a  Sraddha  which  was  attend- ed by  all  devas.  The  feast  was   so  sumptuous  that    the devas  got    indigestion   after    that.    Consulting   Brahma Agni  prescribed  a  remedy  for  their  indigestion.  He  said: "whenever  you  take  any  food  make  me  also  a  partici- pant in  that.  If  you  do  so  you  will  never   get  indiges- tion". That  is  why  a  very  small  portion  of  any  cooked AGNI 14 AGNI food  is  first  thrown  into  the  fire  before  given  for  eat- ing. This  story  is  part  of  Bhisma's  oration  to  Dharma- pntra  on  the  origin  of  Sriiddha  (The  ceremony  con- ducted on  the  anniversary  of  the  death  of  a  person  by his  son).  (Chapter  92,  Anusasana  Parva,  M.B. ). 22)  How  Agni  became  a  horse.     There  was  once  a  precep- tor   named  Aveda.  He  got  a  disciple  named  Uttanga. One    day  Aveda   left    his  asrama    for  a  distant    place leaving  his  disciple  in  charge  of  the  management  of  the asrama.  The  preceptor  was  absent  fora  longtime  and his   wife  started   making  love  to    Uttaiiga.  The  dutiful disciple  strongly  objected  to  this.  When  Uttanga  com- pleted his  course  of  study  under   Aveda    he    enquired what  he  should  give    to  his  preceptor.  The  preceptor directed  him  to  his  wife.  The  wife  who  bore  a  grudge against  Uttanga   resolved  to  tease    him    and  said  that he    should   go    to    King    Pausya  and    beg    of  him  the earrings  worn  by  his  wife.  Uttanga  started   immediately and    getting    the    earrings  was   coming   back  when  on the  way  Taksaka  wrested  the  ornament   from  him  and went  and   hid  in    the  nether-world.  Uttanga  followed Taksaka  and  there  Agni  in  the  form  of  a  horse  appear- ed before    him  and  asked   Uttanga  what    he   wanted. He  replied  that  he  wanted  to  subdue  all  the  serpents  in the  nether-world.  Agni  then  advised  him  to  blow  thro' the  nostrils  of  the  horse.  As  he  did  so  flames  burst  forth from  all  the  openings  of  the  horse    making  the  nether- world hot  and  smoky.  Taksaka  was  frightened  and    he at  once  gave    back  the  earrings   to  Uttaiiga.    Uttanga was  again  worried  for  he  had  very  little  time  to  carry  the earrings  to  the  preceptor  in  time.  Here  again  Agni  helped him  by  carrying  him  swiftly  on  his  back  to  the  asrama. When  the  preceptor  and  his  wife  found  that   Uttanga had  carried  out  their  wish  they  blessed  him.  (Chapter 3,  Adi  Parva,  M.B.). 23)  Agni  becomes  a  messenger.     Once  there  arose  a   mis- understanding   between   Brhaspati   and    Sarhvarttaka, sons  of  Angiras.  Brhaspati  went  to  devaloka   as  priest while  the  other  remained  in  the  world  as  a  mad  saint. At  that  time  a  King  called  Marutta  invited  Brhaspati  to officiate   as    priest    for  a  yajna  of  his.  But   Brhaspati refused  to  accept  it.  Narada    saw  Marutta    in  despair and  told  him  thus:  "You   go    to  Kasi    (Benares)    and there  at  Puradvara  place  a  dead  body  and  wait  there. Sariivarttaka,  Brhaspati's  brother  will  come  and  repri- mand you.  Without  minding    his  scoldings  follow  him and  request  him    to    become    the  chief  priest  for  your yaga.  He  will    then   ask   you  who  advised   you    to    do like  this.  Tell  him  that  Narada  did  so  and  if  he   asks where  he  could  find  Narada  do   tell  him  that   Narada is  hiding    inside  Agni".  Hearing  this  Marutta  went  to Kasi  and  did  all  as  directed.   Sarhvartta   agreed  to  be- come the  priest  but  wanted  Marutta  to  bring  some  gold from  Kailasa  before   that.   Marutta  brought  that   also and  the  yajna  started.  Brhaspati  when  he  came  to  know of  all   these  developments  became  sorry  for    his  refusal first  and  decided  to  become  the  priest  of  Marutta  for  his yaga.  It  was  Agni  who  carried  this  message    of  consent to  King  Marutta.  Thus  Marutta's  yajna  was  performed in  a  grand  way.  (Chapter  9,  Asvamedha  Parva,  M.B.) . 24)  Agni    takes    back    the    Gandiva.     At    the     time    of Khandaya  dahana  (burning  of  Khandava  forest)  Agni gave  Arjuna  the  famous   Gandiva  bow  which  Varuna had   given    him.   After  the  great  Mahabharata  battle Agni  took  back  this  bow  from  Arjuna.  The  Pandavas at  the  fag  end  of  their  life  started  on  a  pilgrimage  to the  south  with  their  consort  Pancali.  Marching  along slowly  they  reached  the  shores  of  Aruna  Samudra (Aruna Ocean) .  Arjuna  had  with  him  then  the  Gandiva and  also  the  arrow-case  which  never  becomes  empty. When  they  reached  the  shores  of  the  ocean  Agni  blocked their  way  standing  before  them  in  the  form  of  a  huge mountain  and  said,  "O  Arjuna  I  am  god  Agni.  It  was  I who  gave  this  famous  Gandiva  bow  to  you.  The  bow belongs  to  Varuna.  So  please  throw  it  into  the  ocean and  proceed  on  your  way".  On  hearing  this  Arjuna threw  both  the  bow  and  the  arrow-case  into  the  ocean and  continued  the  march.  (Slokas  33  to  43,  Chapter 1,  Mahaprasthanika  Parva,  M.B. ). 25)  Additional  information  about  Agni,  the  God  of  fire. 1)  SvahadevI,   wife   of  Agni,  gave  birth  to  three  sons, named   Daksinam,    Garhapatyam     and     Ahavaniyam. (Chapter  9,  Devi  Bhagavata) . 2)  Agni,  the   God  of  fire,  got  three   sons   by   his   wife SvahadevI  named  Piivaka,  Pavamana  and  Suci.  These three  sons  had  all  together  fortyfive  sons.  These    forty- five  grandsons,  three  sons  and    Agni  himself  constitute the  fortynine  Fires  mentioned  in  the  puranas  (Ahgira- sarh). 3)  Nila,    the   monkey,  is    born   of  Agni.    (Sarga    41, Chapter  Kiskiiidha,  Ramayana). 4)  Dhrstadyumna,  the  great  archer,  was  born  of  Agni. (Sloka  126,  Chapter  67,  Adi  Parva,  M.B.). 5)  Subrahmanya  was  born  as  the  son  of  Agni.  (Chapter 225,  Vana  Parva,  M.B.) . 6)  Agni,  the  God   of  fire,  loved  all  prajapatis  like  his sons.  (Chapter  85,  Anusasana  Parva,  M.B.). 7)  The   sage,    Bhrgu,  was  born  from  Agni.   (Sloka  8, Chapter  5,  Adi  Parva,  M.B.) . 8)  All  Devatas  are  Agni  himself.  (Sloka  109,  Chapter  85, Anusasana  Parva,  M.B.) . 9)  God  Agni  loved  God  Skanda  more  than  anybody else.  (Chapter  226,  Vana  Parva,  M.B.). 10)  At   the   time  when  Sri  Rama  after  killing  Ravana was  putting  Slta  to  a  purity  test  by  throwing  her  into  the ,  fire,  Agni  witnessed  that  Slta  had  done  no  wrong  and was  pure  and  chaste  as  before.  (Sloka  28,  Chapter  201, Vana  Parva,  M.B.) . 11)  In  the    beginning   Brahma   created    the    universe. There  was  no  death  then  and  the  Earth  became   over- crowded. Brahma  got  worried  and  he  sent  fire  from  his body  to  burn  all  beings.  The  world  was  on   the   verge of  extinction  when  Lord  Siva  intervened  and  requested Brahma  to  withdraw  Agni  and  create  the  god  of  Death. ( Chapter  52,  Drona  Parva.  M.B.). 12)  Agni  is  one  of  the  Asfa  Vasus  which   are   eight   in number.  The  others  are  :  Apa,  Dhruva,  Soma,  Dharma, Anila,    Pratyusa    and    Prabhasa.    (Chapter    15,  Visnu Purana). 13)  Suci,  son  of  Agni,  born  of  SvahadevI  is  Badavagni himself.  (Chapter  20,  Agni  Purana). 14)  The  God,  Agni,    uses   a   spear  as  his  weapon  and the  vehicle  he  uses  is  a  goat.  (Chapter  51,  Agni  Purana). 15)  The  sage,  Agastya,  converted  the  Visnu  idol  at  the Kuttalam    temple   into   one    of  Siva  and   when  people around  started  an  agitation  Agastya  sent    forth  flames of  fire    through    his  eyes.    (Asura    Kanda    of  Skanda Purana). 16)  Agni  was  born  to  Pururavas  as  a  son  named  Jata- vedas.  (Chapter  14,  Navama  Skandha  of  Bhagavata). AGNI 15 AGNIHOTRA  (M) 17)  The  Devas  wanted  help  to  clean  their  hands  when oblated    materials  stuck  to  their  hands  and  Agni  creat- ed  from    water  three    sons   named  Ekata,    Dvita    and Trita    for   this    purpose.  Of    these  Trita  fell  into  a  well while    drawing   water.    Seeing    him    fall     the    demons closed    the  well  but  Trita  broke  the  top  and  came  out. (Sukta  52,  Anuvaka  10,  Mandala  1  of  Rgveda). 18)  Once  the  earth  looked  like  heaven  because  of   the innumerable  celestial  beings  who  came  to  earth  in  search of  Agni.  (Sukta  65,  Anuvaka  12,    Mandala   1    of   Rg- veda) . 19)  The  Sun  hands  over  his   effulgence  to  Agni  in  the evening  and  takes  it  back  from  him  in  the  morning.  (A fact  from  Sruti — Sukta  71,  Anuvaka  12,  Mandala  1  of Rgveda) . 20)  For  making  fire   for    the    sacrificial    ceremony  the sages  use  two  Arani  sticks  (These  are  two  pieces  of  wood, one  upper  and   another  lower,  and  fire  is  produced  by attrition) .  It  is  believed  that  the   sages  get  the  strength to  produce  fire  from  it  through  Vyana,  one  of  the  forms ofVayu  (air).  So  Rgveda  describes  Agni  as    the  son   of Vayu.  (Sukta  112/Anuvaka  16,  Mandala  1). 21)  In  the  times  of  the  Rgveda  Agni   was   worshipped as  a  God.    (Sukta  1,  Anuvaka  1,  Mandala  1,    Rgveda). 22)  Lord    Siva    entered    into    an    elaborate  and  long conjugal  play    for    creating     Subrahmanya.     Hundred years   went  by  and  still  the  preliminaries  never  ended. The  universe  was    on    the   verge  of  a  collapse  and   so the   devas   decided    to  send  Agni  to  put  a  stop  to    this libidinal  play  of  Siva.  But  Agni  was  afraid  of  Siva  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    Siva    into  action.    Siva threw  his  semen    into    Agni    andT  Agni  poured   it  into Gaiiga  and  Ganga  delivered  a  child  which  later  on  be- came    Subrahmanya.     (Tarariga  6,  Lavanakalambaka of  Kathasaritsagara) . 26)  Conclusion.     Agni  stands  next  to  Indra  in   impor- tance in  the  Vedas.  Because  Agni  was  indispensable  for yagas  the  care  of  Agni  became  very  important.  Accord- ing to  the  Rgveda  the  birth  of  Agni    is  different.    Born of  the  clouds  Agni  reaches  the  earth  as  lightning.  Then Agni   forsakes  its  form  and  becomes    invisible.  It    was Matarisva  who  gave  form  to  Agni  and  gave  him  to  the Bhrgu    family.    From    that    day     onwards    it     became possible  to  produce  fire  and  the  Rgveda  describes    how Agni  is  produced  by  sages  by  the    use    of  Arani  sticks. The  main  job  of  Agni  is   to  receive  the    oblations    from devas  when  they  conduct  yagas. 27)  Synonyms  of  Agni. Agnirvaisvanaro'  Vahnih Vitihotro  Dhananjayah Krpi  tayonir  j  valano Jatavedastanunapat Barhissusma  Krsnavartma Sociskesah  Usarbhudhah Asrayaso  Brhadbhanuh Krsanuh  Pavako'nalah Rohitasvo   Vayusakhah Sikhavanasusuksanih Hiranyaretah  hutabhuk Dahano  Havyavahanah Saptarcirdamunah  Sukra- Scitrabhanurvibhavasuh Sucirappittamaurvastu Badavo  Badavanalah Vahnerdvayorj  val  akila- Varcirhetih  sikha  striyam Trisu  sphuliiigognikanah Ksantapah  Sajvarah  samau Ulkasyannirgata  jvala Bhutir  Bhasita  Bhasmam Ksaro  raksa.  ca  davastu Davo  vanahutasanah. (Amarakosa) The  synonyms: 1)  Agni,  Vaisvanarah,  Vahnih,  Vitihotra,  Dhanafijaya, Krpitayoni,    Jvalana,    Jatavedas,  Tanunapat,    Barhis, Susma,    Krsnavartma,    Sociskesa,    Usarbhudha,  Asra- yasa,  Brhadbhanu,  KpSanu,  Pavaka,  Anala,  Rohitasva, Vayusakha,  Sikhavan,  Asusuksani,  Hiranyaretas,  Huta- bhuk,   Banana,     Havyavahana,     Saptarcis,    Damuna, Sukra,  Citrabhanu,  Vibhavasu,  Suci,  Appitta. 2)  Badavagni  :  Aurva,  Badava,  Badavanala. 3)  Agnijvala:  Jvala,  Kila,  Arcis,  Heti,  Sikha.  (Flame) 4)  Sparks  :  Sphuliriga,  Agnikana. 5)  Heat  :  Santapa,  Sajvara. 6)  Firebrand  :  Ulka. 7)  Ashes:  Bhuti,  Bhasita,  Bhasma,  Ksara,  Raksa. 8)  Wild-fire  :  Dava,  Dava,  Vanahutasana. AGNIBAHU.     A  son  of  the  first  Manu. AGNIDATTA.     See  under  the  word  Devadatta. AGNIDATTA.      (See  under  GWASARMA). AGNIDHARA  TIRTHA.     This  is  the  name  of  a  sacred place  near  Gautamavana.  (See  Sloka    146,  Chapter  84, Vana  Parva,  M.B.) . AGNlDHRA  (AGNlDDHRA). 1.  Genealogy.    Descended     from    Visnu     thus  :  Visnu- Brahma-Marici-Kasyapa-  Vivasvan  -  Vaivasvatamanu- Priyavrata-Agnidhra. 2.  Birth.     Priyavrata,  son  of  Vaivasvatamanu,  married Barhismati,  daughter  of  Visvakarma.  Agnldhra  was  one of  their  ten    sons.    The  other  nine  sons   were  :  Idhma- jihva,    Yajnabahu,     Mahavlra,    Hiranyaretas,    Ghrta- prstha,    Sava,     Medhatithi,    Vitihotra    and    Kavi.    A daughter  also  was  born  to  Priyavrata    and  Barhismati named   Orjjasvatl.    Sukra   married   her  and  Devayam was  their  daughter. 3)  Married  life.     Agnldhra  married  a    nymph    named Purvacitti.    They   had    nine    children  :   Nabhi,    Kirh- purusa,  Hari,    Ilavrata,    Ramyaka,    Hirancaya,  Kuru, Bhadrasva,  and  Ketumala.  It  was  from  this  Kuru  that the  Kuru  Varhsa  began. 4)  Other  incidents.      (1)  Agnldhra  ruled   over   Jambu- dvipa  for  a  long  time.    (Devi  Bhagavata,  SkandhaS). (2)  While  he  was  the  ruler  of  Jambudvlpa  Agnldhra once  went  into  a  cave  and  did  hard  tapas  there  with- out eating  any  food.  Brahma  then  sent  a  beautiful nymph  (Apsara  maiden)  to  him  to  tempt  him  and thwart  his  tapas.  Agnldhra  fell  a  victim  to  the  tempta- tion. His  penance  was  shaken  by  that  nymph  named Vipracitti.  He  married  her.  (Bhagavata,  Skandha  5, Chapter  2). AGNIHOTRA(M).     This  is  a  sacrifice  offered  to    Agni- deva.  This  has  two   parts,  nitya  and  Kamya. ACN1KKTU \ti\llsl.ir.      A    demon    (R&ksasa)    who    was     a    clOM .,,1  .,,,,1    ,,|.r.n.  i  .,1   K.iv.nui     K.iin.i    kill.d    liiin    in ,|,,  ,|  In  ,  ballle  willi  Havana. \i.Mki\i  \K  \      \n  .  puhei  ..i  i  ...id  Subrahmanya, AUMI.OlsV       0,,e     ol       Ilir     devalokas      situated     oil     Ihe lummit  oi  Mount    M.ili.uiK-m.  The.--  .or  ..  Fev  .>ih--r ,1,  \.ilokas    on    ill.      .inn      inouniam.     Tin  \     kit   :    I  i"l   I lok.i.   Yamaloka,  Sivaloka  or   K.nl.isa,    Saiyaloka    and Devi  I  '.I  i \i  ,\l  \l  \\         Name    ol    ODQ   Aimi. ACMMI  I  K  \        I  h,     lui  .....     K.ihde,.'.     I'l.iy,     Mala vika.'Min.ina.  Mi-    u...    a    Muf,     "I    ill--   Sum-,.!     dvn and    Ilir  son  ..I    I'nssanniia.    Kfilidasa'     pla)   d.-.ils  with il,,    ,,,.,,,  i  .,  .,-  ,i    Malavika   and   ALMiiimna. \i.\l\IUKII  \         \n     Va.ra. |      i  ||,.    „  ,1.  ,1    I.  oi,  i     \  i  .nil     in     tins Oltlei  x.  ,,,  Hi.  ilnn.  i  -M.iii.  i-  Kasyapa  -Smapadma- Agiiininkh.i. Until.    Surap.idm.'.  married  Maya's  daughter  and Aniinuukli.i  was  I'  n1"    as   their    son.    In    ilu-    li.uil.    IH-I WITH    ill.    .1    .1     .n-,d  .i.ni.i..    ill-'  latter  ueie  d-  I    aled  .in-1 ,„,,.,,!    ||,,  m     ought     li.'ll'  i    ni   I'.U.il.i    |,lhe    IHW.T  world)  . ls.i-.\apa     m.niied   his  danv.hlcr.    Sin.  r.  i.    Tliev      li.i.l      \X children  ;  the]    wew  :  Surapadma,    Smiink.i.    Sunii., v.ikir.i.      r.n.iUasilia,     Comnkli.i.    .ind    Aj.mmkhi.  Suia- padiu.i  in.  ii  i  H  -d  Maya's  daughter.  Agnimukhl  wai  <>m- ol'  tin  -n    lour   sons,    llic  oilier   llucc    beim;     ithann  ;,>|,,i, \  ..  H.  il>.  dm     .ind     Ilirama.      iSk.nula      I'niana,    Asura- In  llu-  Sk.ind.i    I'm.  in.  i  111,  -iv  i,  .1  vi\id   descrip- ti-iii  of    lh<'    v.di.inl   \v.i\     in   \vliii-li   .\:',iiiiiinkli in  III.-   bank-  between    tin-  dcv.  is  .in.l  .r  HI., \(.\ll'\.      Sou   ol    a     llrahniin    n.  nil.  -d    V'.d.inidlii.    On    6 IIM      g.iudli.iiN.i     in  .o.l,  us    n.inu-d     I'ramodiiii,    Sir  .d.i. Susv.ira,     Snl  n.  i    .ind   C.uulriku  I'rll     in   1-ivr  with   him .nul    ii-ipu-st.-il     him     to  marry    tlu-m.    Ucin^   a    strict Hi.  ilnn  n  .111:1     V,m|>.i    Was    olli-udi-d  li\    lliis    ic.|n.-sl   .nul soli,  •ciii  Mil  il»  in   .ind  linncd  tin-in   into   lirnds.    Veda-' iiidln  |>ili.  d  tin  -in  and  souidn  ill.-  a.K  tee  »l   iag«  l.»iua:..i as  to  hou  ili.iM-  iinlorlunati-  maidens  could  In-  ivd-vnit  d lioiu   ilu-    curMi     \.i-ording     to   I  ad\  i.  -•    the li\,  in.  lid,  us  li.itheil  in  llu-  I'oK  lake  ol  l'i  a\  .i|;alirlha Hlld  regained  their  .ni;;in.il  i'orins.  Then  .ilieyin-;  llic inslnu  lions  -,l  sai--e  l.oiu.isa  Ai;nipa  married  all  these h\e  j'.indh.nx.i  maidens.  (Chapters  I'2H  and  129, Ull.ii  ikh.i  ,l.i.  r.ulin.i  I'm.  in.  0. AGNIPRAVBSAfM).    Batenng  iin--    in  the   Ynddh.i- k.nul.i  ol  the  K.nn.u  i.ia,  \  .ilmiki  has  deserihed  Sit.Vs eui,  rin.n  and  standinii;  in  lire  (Agnipravelam)  as  a ie-,i  ol  hei  purity.  Though  R.nn.i  recovered  Sita  I'roui R.i\aiia.  he  \\anted  to  accept  her  as  his  wile  only  alter her  pm  it\  had  lieen  I,  .ted  and  proved,.  So  In-decided  to h-si  her  1>\  lue  l  v-  Ivs.ina).  Sil.i  shed  tears  at  th<- ilionxhl  thai  her  luisliand  donliled  her  .h.isin\. Laksmana.  ai  Kama's  hiddi;  le  a  pyre.  SH.I jumped  into  il  alter  |  ,-.i\  iu>-,  to  die  gods.  She  remained me.,  orehed  liy  the  lire  .Mid  Rftma  gladly  received  her on,  e  more  as  his  \\  il'c. ,\(;\ir .  Atacredplace(Pur>y« 011  the  banks  of  llic  river  Narmada.  Main  scholars idenuK  this  uith  the  pl.t,,-  MahcSvaram.  (Sloka  i'.. (  h.ipter  I  i,  Annsas.ui.i  1'arva,  M.B.)  . l'l  K  U  \    M I  Gfiifinl  infoiniiitioii.  This  is  one  ol  the  eighteen I'm.  in.  i.  a-eiilud  U>  Vyftsa.  It  is  believed  that  this Pnrana  \  iall\  SMVCII  oi.illx  ,asad\iee)  by  .\mii- 16  AGNISOMA  (S) di-v.i    to    many    lagCI,   -lev.i  .  and  Saj;e  Vasisjlia.  It  is   a VU(    e pn-li,  n-.ive    \vorkili.ihii",   \\ilh   ,  ver\-  subject  of inip-ii  Ian-  e.  To  ;M\e  a  i  ,-p\  ol  [his  book  lo  a  good Ilialimin  on  ilu  I  nil  Moon  day  in  the  month  of Mai:;.-  Sirsa  is  suppo-.i-d  lo  be  a  hi;;hly  \-irluous  and in,  i  ilorious  d,  .  ,1 2)   Cunlnih.      Tin-,     large    I'm.ii.ia  consists    ol' about    420 chapters,  h  -I,  .il.  in  dei.nl  with  ihe  following  subjects: The   Datfvatirai  ol    .\l.ih.i\iM.m   ;  K.'n  ;     Mah.i- bhaiaia;  i  nl,  -.  and  iiijunelions  re  la  I  int.;  lo  the  worship  ol various  godi   (devapQj&vidhis)  ;  in.'.t.illaiion   of  idols  in temples   (devat&pratlltha);  S\-aouamanlr.is  ;  aslrol.. an  •liileeliire     and     s-  iilplnn- ;       Aynrv.di  ;     \i:       .n.l\.i (treatment  ol  poison';  li-om  Snak,  iiiie  ,-le.)    ;  ihe  princi- ples    of   die     drama     (N.il.ikal    and    ol  her  allied  arls  ; •  'i  ipeei  Ii   and   .ill  alaml.  MM  .    m  general  ;  and phy.siolony    of  the    human    bodv.    All    these trealed  in   a  detailed   and  ifi  inner. AGNll'UK^A.      A   KiiiK    of   ihe  Solar    dynasty    (Surya- \  .'lii-'.al  . I   i    '  .\;;nipm  n.i    \vas    d.-s,  ended   liom     N'isnu in     the     lollouin  :  lirahm.t  -  Mariei  -  Rasyapa- Vivasvan  -  VaiVASVatamanU •  Iksvaku-Yikuksi  -  Sas.ida- l'ui.iii|:  i  K  iknlsih.i. \iunas  -  lYlliiil.V'.van-l'ra.sen.ijil- Yuvaniivan  -  Mandliala  -  I'uriikuisa  -  'J'ra.sadasyu- Anaranya  -  AryaivS  Vt  umanas-Sutanva-Traiyyaru^a- Sai\  a\  raia  -  Tri-'..n'iku  I  l.i;-r'.e.iudra  -  Koliii.is\  a- 1  larila- (lurtcil-  Snd,-\  a-lih.n  nka-H.ihuka  -  Sa  ,  .in.nijas- Aiiisimi  in   I  )il!|>  i       l!li.i".iraih,i  Srul  .iii.:da-Sindlind\  ipa- Ayulayus-Riupai  na    -    Sar\'.ikam.i    -Siid.i.ma  -  Milra- s.ikha-Kahn.i    Lp&ds         A-'mak.i    -    Mfdaka-Kh  > l)ii-.-,li.<b.iliii  K.ndin    \ja   -   I)  i-'.aralh.i  -Sri    Ram.       . Adili-Nisadha-Nahhas-l'iindanka-K.:.;, -madhauv.-.  -I  '. lllka  -  K  ksa  -  I'.n'ix  .Ura  -  U  ilaA'nui  . -h.i- Kli.iH.ina  -  N'idhrii  -  1  liraiu  an  ibha  -  I'usya-   Dhriiva  - Sudaiiana   -   Agnipurna.      A^nipurna    had   l\\-o  deseen- d.mls      Sij;lira  and     Maru    and     with    ihein    th. \  .nil-  a  came  lo  aj^  end. ACNISAMUHAN  A.    A  Ki,,-  ofthe  Solar  dynaity. (.'<-/(,-<j/i).i.M-.      \'isnu-l5rahm..  M.nui   Is  i- yapa-N  iva.sv.1n    - Vaivasvatamanu  -  Iksvaku  -  Niini-Janaka  -  Nan-b. dliaiia-Snkeln  l>e\. iiai.'  Hrhaddhria  -  Mah.ivira-1  )hrti- Ki-ln-I  l.n\  as\a  Ni.n  n-l'iatisN  aka  -  Kraluralha  -  1>.  \.< midlia-\'idhrta-Mah.idhrti-Krliraia-Mah.i:oni  i-S\arna- romaprastharoma  •  Snad!i\aja  -  Knrndluaja  -  Dliarma- dhvaja  -  1st  ladhx  aja  -  liliauum.in  Sakr  id\  umna-Suci- N'anadhvaja  -  Urjjakclu  -  Aja-Kunijit  -  Arislaiiemi- Krtayils-Supru-;vaka-(;iii-ar.uha-K.sem.ipi  -  I  lomaialha- Satyaratha-Gurunandana-Upagupu  \-Miis.n i>l>l, There  au-  no  oilier  rel'eivnees  to  this  Isini;  ol' the  S  ilar dynaslN  in  the  I'm-'mas. \IINISAR\I  A.     (Sec  ihe  won!  \  IDYUDDYOTA) . AdNlSIKHA.     Father  of  Varanu  i.  He  is  also  known  by the  name    Somad.uta.   (Kathisaritslgara-Kath&pltha- lambaka-l'aran.va   I.  See  also  llie   wotd  (U^'  \\'AI<  \' (\ONlSlRATlRTOA,      A  holy    place  on  liu- plains  ofthe river,  N'amuna.  At ;jmi;.'s  brolher,   Sahade\a,  pcrlonni-il i  \.i  '..i    .11   I  In;   plaee.   ,  M.l>  .    X'ana   I'arva,  ChaptCl    90). \t;.MSOMA.     A  deity  born   of  the   imii>ii  ol'  two   devas, Aj;iiideva  and  Somadeva.   lie    is   one  ol'   the    .lev. is  who receive  the  havis  (oblations)   poured   into  the  sacrificial lire    in   a  homa. AGNISOMA(S).      A>j;ni  and   Soina.     Ai;ni  had    Iwo    sons by  llis  third    wile  Hhanu     ^aN  >   ,  ailed  Nisal.  They  were AGNISAUGA(M) 17  AIIALYAllRADA(M) Agni  and  Soma.  These  two  sons  were  collectively  called Agniioni AGNlSAUCA(M),  A  cloak  witli  magical  propertied given  lo  .Nala  by  ilic  serpent,  Karko(aka.  After  .separat- ing himself  from  Damayanti,  Nala  was  wandering  in the  lorrsl.  Then  he  was  bitten  by  (lie  poisonous  serpcnl, Karkolaka.  'I  hi-  deformed  Nala  beyond  rec  ognil  ion. 'I'lien  ihe  lerpenl  r-ave  him  this  shawl  (Agnisaura) . Anyliody  who  wore  thai  clo;'k  would  regain  his  original lot  in  and  colour.  I  Ka  I  ha1, at  i  l>..vai  a-Alankaravali-lain- baka-Taranga  6). AGNI8THALI.     (See  the  word  PURtJRAVAS), A(;,\TSTIIAMBilA(M)      A  mantra  (hat  will     reduce ihe  burning    powi  I   of  Agni. AGrN'ISTOMA.     (See  AGNISTU). AGNISTU.     (AGNI9TOMA). \)  Genealogy,  \  >•  .<  >  ndcd  from  Vi$nu  in  this  order: — Vi:;nn-Svayambhuvamanu  -  Uttanapada-Dhruva-Srsti- Ripu-Caksusamanu-Agnistu. 2)  Ilirth.  '1'en  good  sons  were  born  to  Manu  by  his  wife, Nadvala  a-id  Agnistu  was  one  of  them.  The  otln  r  nine sons  were:  Oru,  Puru,  Satadyumna,  Tapasvi,  Satyavak, Kavi,  Aliratra,  Sudyumna  and  Atimanyu.  (Agni Purana,  Chapter  18) . AGNISVATTA.  One  of  the  seven  Pi trs.  'lln  other  six Pitrs  arc  :  Vairaja,  Garhapatya,  Somapa,  Eka6r»ga, Caturveda  and  Kala.  (M.B.,  Sabha  Parva,  Chapter  1 1 , Verses  44,  45  and  46). AGNIVKSA.  A  Sage.  He  was  the  preceptor  of  Drona and  Drupada.  It  is  believed  that  he  learned  archery and  the  military  arts  from  Sage  Agastya.  Drona  had the  greatest  respect  for  this  guru,  Agnivcia.  He was  a  master  in  the  use  of  all  weapons.  There  are  refer- ences to  this  in  Chapter  139,  Adi  Parva  of  the  Maha- bharata. AGRAHA.  The  name  of  an  Agni,  a  son  of  the  Agni named  lilianu.  Bhanu  married  Supraja,  daughter  of the  sun  and  Agraha  was  one  of  the  six  children  born  to them.  In  the  Caturmasikayajfia  Agraha  receives  eight kinds  of  havis  (Oblations) .  ( M.B.,  Vana  Parva, Chapter  221). AGRAfcJI.  The  name  of  an  Agni.  He  was  the  fifth  son of  the  Agni  named  Bhanu  and  his  wife,  Nisadevi. (M.B.,  Vana  Parva,  Chapter  221,Slokas  15  to  22). AGRASANDHANl.  The  name  of  the  book  which  Yama 'the  God  of  Death — Kala)  keeps  in  which  all  the virtuous  and  sinful  actions  of  men  arc  recorded. AGRAYAtfl.  One  of  the  hundred  sons  of  Dhrtarastra.  He is  also  known  by  the  name,  Anuyayl.  (M.B.,  Adi  Parva, Chapter  116,  Verse  11). AHA  I.  One  of  the  astavasus.  His  father  was  Dharma and  mother,  Ratidcvi.  (M.B.,  Adi  Parva,  Slokas  1 7  to 20,  Chapter  66). AHA  II  (AIIAIJ).  A  sacred  pond.  If  one  bathes  in  it  he will  go  to  the  land  of  the  Sun.  (M.B.,  Vana  Parva, Sloka  100,  Chapter  83). AHA  III.  One  born  of  the  dynasty  of  demons  (asura- vamSa).  (Sec  under  Heti,  the  genealogy  chart  of  the demon  dynasty). AHARA.  A  son  born  of  Danu  to  Kasyapa.  (M.B.,  Adi Parva,  Sloka  25,  Chapter  65). AHALYA.  Turned  into  stone  by  the  curse  of  her  hus- band, Gautama.  Ahalya  was  a  princess  of  the  Puru dynasty. 1)  Genealogy.  Descended  in  order  Iroin  Vi:.:nu  a:,  follows: Krahma-Atri-Candia-Kiidha  -  I'm  uravas-Ayns-Nah' Yayati-Purn-.Janam<  j»ya  -  IVarinva  •  I'lavira-iNaniasyn- Vllabhaya  -  Sundu  -  Uahuvidha  -  Sam/. Hi  -  Kahovadi- Kaudra^va-iVlalin.ua-Saniinodlia  -  Dufyantfl  Kli.irata- IJrhalkselra-Ilasii-Ajainidha-i\ila-.Sanli-Sii:'.anli-l'nMija- Arka-Bharinya''.va-r,iin  ala-Mudgala- Ahalya. 2)  How  Ahalya  got  a  curse  and  became  a  ttotie.  The  ;,ioiy of  how  Ahalya  was  cursed  by  her  hir.band,  <ianlania, and  was  Inrned  inlo  a  ftOtie  i:.  lolil  in  dild  M  Q( in  (lilli-renl  |.ui.ina',.  'I  he  Inflowing  is  ihe  veision  in  llie Valrnlki  Ramayana.  When  Vi:',vainilia  wa:,  lal  n  ;•,  bai  I. Rama  and  l.aksinai.ia  liom  ih,  fore*  lo  ihe  pala- .  »l Janaka  they  came  across  an  .TSrarna  on  (heir  way.  Giving delails  about  that  asraina  Vi:'.vainilra  lold  lh>  |irmce» thus  :  "This  is  ihe  ai'rarnawhere  the  sage,  Gautama,  was living  with  his  wile,  Ahalyfi.  Indra  fell  in  love  with  the beautiful  Ahalya  and  while  the  sage  wa:.  OUI  lor  bathing Indra  entered  tl.  la  in  (In  I  ol  the  sage himself  and  took  bed  with  her.  But  before  Indra  could get  out  Gautama  himself  came  to  tin   a::/ama  arid  en- raged at  what  he  saw,  cursed  them  both.   India  w. lose  his  testicles  and  Ahalya  was  to  turn  inlo  a  stone. But  taking  pity  on  her  the  sage  declared  that  she  would take  her  original  form  the  moment  Rama  of  trcta  yuga came  to  that  place  and  touched  the  MOD.    by  hi ,  foot. Testiclclcss  Indra  went  to  devaloka  and  there  his   friends feeling  sorry  for  him,  substituted  a  goat's  testicle  and got  him  to  normal."  While  VirfvSmitra  was  talking  to the  princes,  Sri  Rama's  foot  touched  the  stone  and  Ahalya stood  up  in  all  beauty.  Ahalya  and  Gautama  lived  in the  same  asrama  again  for  another  long  period. In  Kathasaritsagara  this  story  is  told  in  a  slightly  diffe- rent yet  more  interesting  way.  As  soon  as  Gautama entered  the  asrama  Indra  turned  himself  into-  a  cat. Angrily  the  sage  fjue;,tioned  Ahalya,  "who  was  standing here  when  I  came  in  ':'"  Ahalya  replied,  "M.'.o  ihiyo  khu majjara"  (Ksah  sthitah  khalu  marjjarah).  It  was  a  cat which  was  standing  there.    Here  Ahalya  used  a  pun  on the  word  'majjara'  and  tried  lo  be  hone.si.   'Majjara'  is the  Prakrit  form  of  the  word  'marjjarah'  which  means  cat. But  'majjara'   has  another  meaning  also,    (ma  — mine jara- lover  i.e.  majjara -my    lover).  So  Ahalya  did  not lie   to   her   husband.  (Kathasaritsagara,  Lavanakalam- baka). 3)  How  Ahalya  happened  to  bring  u/j  Ihe  mighty  monkeys,  Bali and  Sugriva.  Once  Aruna,  the  charioteer  of  SQrya  (the Sun)  went  to  devaloka  to  sec  the  dance  of  the  celestial maidens  there.  Since  there  was  no  admission  to  the  <!:• for  men  Aruna  disguised  himself  as  Amu admission;  seeing  the  beautiful  form  of  ArunidevI  Indra fell  in  love  with  her  and  that  night  a  child  was  born  to Indra  by  her.  On  the  advice  of  Indra  ArunidevI  took  the child  to  Ahalya  before  daybreak  and  left  it  there  to  be looked  after  by  her.  It  was  this  child  which  later  on became  the  famous  Bali. Aruna  went  a  bit  late  that  morning  to  his  master,  the Sun.  The  latter  wanted  an  explanation  and  Aruna  told him  what  had  happened.  The  Sun  then  asked  Aruna  to become  ArunidevI  again  and  seeing  ihe  enchanting  figure the  Sun  also  got  a  child  of  her.  Tin  ,  <  hild  also  was  taken to  Ahalya  and  it  was  this  child  ihai  lai<  r  on  beramc  the famous  Sugriva. AHALYAlIRADA(M).  A  sacred  pond  in  the  tapovana AHARA 18 AIRAVATA I (precincts  of  an  asrama)  of  Gautama  Rsi.  It  is  believed that  one  would  go  to  heaven  if  one  bathes  in  it. A1IARA.  A  son  born  of  Danu    to   Kasyapa.   (M.B.,  Adi Parva,   Sloka  25,  Chapter  65). AHICCHATRA.  This  was  the  capital  of  the  stete  Ahi- rchatra  which  Drona  got  from  Drupada,  the  King  of Pancala. AHICCHATRA (M).  A  state  under  the  sovereignty  of King  Pancala.  On  the  completion  of  his  studies  under Drona  Arjuna  brought  before  his  preceptor  King  Dru- pada as  a  captive  in  discharge  of  the  duty  he  owed  to him  as  his  master.  Drupada  then  gave  the  state_  of Ahicchatra  to  Drona  and  got  hi.s  release.  (M.B.,  Adi Parva,  Slokas  73  to '76,  Chapter  137). AHIldSA.  Non-injury.  There  are  opinions  both  in  favour of  and  against  Ahimsa  in  the  puranas.  Sukracarya  ex- tol.' the  importance  of  Ahimsa  to  the  asuras  (demons) thus  : Bho  !  Devaripavah  satyam Bravlmi  bhavatam  hitam Ahimsa  paramo  dharmo Hantavya  hyatatayinah Dvijairbhogaratairvede Dai  Si  tarn  himsanam  pasoh Jihvasvadaparaih  Kama — Mahimsaiva  para  mata. "Oh,  foes  of  the  devas,  I  shall  tell  you  the  truth  which  is good  for  you.  Non-injury  to  any  living  being  is  the  most righteous  thing.  Do  not  molest  even  those  who  come  to kill  you.  Even  that  act  would  be  'hirhsa'  (injury).  It was  those  brahmins  who  were  attached  to  worldly  plea- sures and  addicted  to  overeating  that  enjoined  in  the Vedas  that  hirhsa  is  permissible  for  yagas."  (Devi  Bhaga- vata,  Skanda  4).  Markandeya  Muni  (sage)  says  thus  : "Why  should  I  mind  the  innumerable  killings  going  on unnoticed  in  this  world  full  of  life.  People  of  old  speak very  sacredly  about  Ahirhsa.  But  O  best  of  brahmins, who  can  live  in  this  world  without  injury  to  another life  ?"  (M.B.,  Aranya  Parva,  Slokas  32  &  33,  Chapter 208). AHIRATHA.  A  King  of  the  Puru  dynasty.  (See  under Puiu  vamsa). AHIRBUDHNYA.  One  of  the  sons  of  Visvakarma.  Five sons  and  one  daughter  were  born  to  Visvakarma  of  his wife  Surabhi.  They  were  Ajaikapat,  Ahirbudhnya, Tvasfa,  Rudra,  Barhismati  and  Samjna.  (See  under genealogy  of  Visvakarma). AHITA.  A  river  of  ancient  Bharata.  (M.B.,  Bhisma  Parva, Sloka  21,  Chapter  9). AHORATRA(M).    (See  under  Kalamana). AHOVIRA.  A  sage  who  adhered  strictly  to  the  injunctions associated  with  the  Yanaprastha  stage  of  life.    (M.B., Sand   Paiva,  Sloka    17,   Chapter   144). AI     ($).     This  diphthong  means  a  female  sage   (yogini) according  to  the  Agni  Purana     (Chapter  348  of  Agni Purana). AIKSVAKI.  Wife  of  Suhotra  who  was  a  son  of  Emperor, Bhumanyu.  Suhotra  had  three  sons  by  Aiksvaki.  They were  Ajamldha,  Sumldha  and  Purumidha.  (See  Chapter 94  of  Adi  Parva  of  the  M.B.). AILA  I.     Son  of  Ila;  Pururavas.    (See  under  Ila). AILA  II.     A  member  of  the  court  of  Yamaraja.  (Sec  £loka 16,  Chapter  8,  Sabha  Parva,  M.B.).  In  Sloka  65,  Chap- ter 115  of  Anusasana  Parva,  it  is  said  that  he  never  ate non-vegetarian  food  in  his  life. AINDAVA.      (See      paragraph      13    under     the     word BRAHMA). AIRAVATA  I.     A  large  elephant,  son  of  Iravatl. 1 )  Genealogy.     Descended  from  Visnu  in  this  order  :• — Visnu  -  Brahma  -  Kaiyapa  -  Bhadramata-Iravatl-Aira- vata.  Kasyapa  married  Daksa's  daughter,  Krodhavasa who  bore  him  ten  daughters.  They  were  :     Mrgi,  Mrga- manda,   Harl,   Bhadramata,    Matarigl,    Sarduli,    Sveta, Surabhi,  Sarasa  and  Kadru.  Of  these  Bhadramata  had a  daughter  named  IravaiT    and    Airavata  was  her  son. Airavata  was  not   human   in   shape;  he  was  a  large  ele- phant.  (See  Sarga  14,   Aranyakanda,  Ramayana). 2)  Indra? s  Vahana.     I ndra  made  Airavata  his  conveyance (vahana).  Indra  was  Kaiyapa's  son  by  Aditi.  Airavata also    was    descended   from     Kasyapa.    So    Indra    took Airavata  as  his  vahana. 3)  Airavata  caused  the  churning  of  the  ocean  of  Milk.     There is  a  story  of  how  Airavata  was  responsible  for  the  churn- ing   of  the    milk-ocean    (Ksirabdhi-mathanam).  Once some  maidens  of  devaloka  presented  a  garland  of  flowers to  sage  Durvasas.  When  Durvasas  visited  Indra's  court he  gave  that  garland  to  Indra.  Indra  put  it  on  the  tusks of  his  vahana,  Airavata.  The  fragrance  of  the  flowers attracted  a  swarm  of  bees  which  became  an  intolerable nuisance  to  Airavata.  So  Airavata  tore  the  garland  off his  tusks  and  hurled  it  away.  When  Durvasas  heard this,  he  took  it  as  an  insult.   In  his  anger  he  cursed  all  the gods — the  curse  was  that  all  gods  should  become  subject to  old  age  and  the  decrepitude  and  infirmities  of  old  age. But  though  Durvasas  cursed  the  gods,  he  also  prescribed a  remedy.  The  gods  could  redeem  themselves  from  the curse  by  drinking  Amrtam  obtained  from  the  ocean  of Milk  (Mahavisnu  lies  on  the  serpent,  Sesa  on  this  ocean). The  curse  began  to  operate  and  the  gods  lost  their  peren- nial youth.     The  gods  then  befriended  the  Asuras  and with  their  help  they  churned  the  ocean  of  Milk.  They got  the  nectar   (Amrtam),  drank  it  and  regained  their youth.    (See  under  the  word  AMRTAM). 4)  There  is  another  story  about  Airavata — A  story  of .    how  he  also  rose  out  of  the  ocean  of  Milk.  It  is  said  that when  the  devas  and  asuras  churned  the  ocean  of  Milk, Airavata  also  came  up  along  with  the  other  good  things. This  story  is  narrated  in  the  18th  Chapter  of  Adi  Parva of  the  Mahabharata.  The  explanation  given  is  that  when Durvasas  cursed  the  gods,  Airavata  was  oppressed  with a  sense  of  guilt  because  he  was  responsible  for  the  curse. So  he  took  refuge  in  the  ocean  of  Milk  and  there  started propitiating  Mahavisnu.  There  is  however  no  warrant for  such  an  explanation  in  the  puranas.  But  the  expla- nation sounds  plausible  because  it  explains  the  absence of  Airavata  during  the  interval  between  Durvasas's curse  and  the  churning  of  the  sea.  Air?.vata  is  represented as  a  white  elephant.  It  is  probable  that  he  became  white after  his  long  residence  in  the  ocean  of  Milk.  This  lends some  additional  plausibility  to  the  above  explanation. 5)  Airavata,  the  Lord  of  the  elephant.     In  the  Visnu  Purana we  are  told  how  Airavata  was  made  the  chief  of  all  ele- phants. When  the  Maharsis  had  crowned  Prthu  as  the sovereign  King,    Brahma  gave    new  posts  of  honour  to many  of  the  devas.  He  made  SOMA  (Moon)  the  lord of  the  Stars  and  Planets,  of  Brahmins,  Yajfias  and  herbs. Kubera  was  made  the  overlord  of  all  Kings;  Varuna was  made  the  master  of  the  seas  and  all  water;  Visnu, the  lord  of  the  Adityas  and  Pavaka  (Fire)  the  lord  of AIRAVATA  II  19 the  Vasus.  Along  with  these  Brahma  made  Airavata  the lord  of  all  elephants.    (Chapter  22,  Visnu  Purana). 6 )  The  breaking  of  Airavata' s  tusks.     There  is  a  story  oi'how the  tusks  of  Airavata  were  broken  narrated  in  the  Asura- kanda    of  Skanda    Purana.  Once    an    asura    (demon) named  Surapadma  attacked  devaloka.  A  fierce  battle ensued  between  the  gods  and  asuras.  In  the  course  of this  battle,  Jayanta,  Indra's  son,  was  hit  by  an  arrow and  at  once   he  fell  dead.  Enraged   by  this  Airavata rushed    at    Surapadma's    chariot    and    shattered    it  to pieces.  Airavata  then  attacked  Surapadma  who  broke  his tusks  and  hurled  him  down  to  the  earth.    Airavata  lay paralysed  for  a  long  time;  then  he  got  up,  retired  to  a forest  arid  prayed  to  Lord  Siva.  With  the  grace  of  Siva Airavata  regained  his  lost  tusks  and  was  able  to  return to    devaloka. 7)  Other  details  about  Airavata.      (1)   There   is  a   belief that  Airavata  is  one  of  the  eight  elephants  guarding  the eight  zones  of  the  universe.  These  eight  elephants  are called  the  Astadiggajas.  Airavata  is  supposed  to  guard the    eastern     zone.      (Chapter     66,  Adi  Parva,  Maha- bharata ) . (2 )  Airavata  and  three  other  diggajas  are  supposed  to reside  in  Puskara  Island.  (Chapter  12,  Bhisma  Parva, M.B.). AIRAVATA  II.  Name  of  a  serpent  born  to  Kasyapa  and his  wife  Kadru.  This  is  mentioned  in  Sloka  5,  Chapter 35,  Adi  Parva  of  the  Mahabharata.  Arjuna's  father-in- law  and  Ulupi's  father,  Kauravya  belonged  to  the  family of  this  serpent.  (See  Sloka  18,  Chapter  213,  Adi Parva ) . AIRAVATA.  An  asura  who  was  killed  by  Sri  Krsna. (See  Chapter  38,  Sabha  Parva,  Mahabharata). AIRAVATAGHATTA.  Name  of  a  place  near  the  sea- shore, lying  to  the  north  of  the  mountain,  Srtigavan. (See  Sloka  37,  Chapter  6,  Bhisma  Parva). AISlKAM.  Name  of  a  small  division  of  a  parva  of  the Mahabharata.  (See  under  Mahabharata). AITAREYA  I.  A  great  scholar  with  profound  knowledge of  the  Vedas.  Being  a  non-brahmin  he  was  not  able  to learn  the  Vedas  from  a  guru.  In  spite  of  this  handicap he  acquired  considerable  scholarship  and  wrote  a  learned commentary  on  the  Rgveda.  This  commentary  ranks high  among  the  various  commentaries  on  the  Vedas. AITAREYA  II.  Son  of  Sage,  Manduki  by  his  first  wife, Itara.  Being  the  son  of  Itara  he  came  to  be  called  Aita- reya.  As  a  boy  he  was  very  pious  and  used  to  chant  the mantra  "Namo  Bhagavate  Vasudevaya"  frequently.  But he  was  a  shy  and  silent  boy  and  his  father  mistook  his silence  to  be  a  sign  of  stupidity.  Dissatisfied  with  him  and being  desirous  of  having  learned  sons,  Manduki  married another  woman  named  Piriga  and  had  four  sons  by  her who  all  became  very  learned.  Once  Itara  called  her son  and  told  him  that  his  father  regarded  him  as  an unworthy  son  and  was  often  twitting  her  using  insulting words  for  having  given  birth  to  so  unworthy  a  son.  She then  told  him  of  her  resolve  to  sacrifice  her  life.  Aita- reya  then  made  an  enlightening  discourse  to  her  and dissuaded  her  from  her  determination  to  commit  suicide. Some  time  later  Lord  Visnu  appeared  before  them  and blessed  the  mother  and  son.  On  the  advice  of  Visnu Aitareya  participated  in  the  yajna  conducted  by  Hari- AJAIKAPAT  II medhya  at  Kotitirtha  and  there  he  made  a  learned speech  on  the  Vedas.  Harimedhya  was  so  pleased  with him  that  he  gave  his  daughter  in  marriage  to  him. (See  Skanda  Purana,  Chapters  1,  2  and  42). AJA  I.     A  king  of  the  Solar  dynasty. 1)  Genealogy.  PVom  Visnu  were  descended  in  order: Brahma,  Marici-Kasyapa-Vivasvan  -  Vaivasvata  -  Iks- vaku-Vikuksi  -  Sa^ada  -  Puranjaya  -  Kukutstha  -Anenas- PrthulaJva  -  Prasenajit  -  YuvanaSva  -  Mandhata  -  Puru- kutsa-Trasadasyu  -  Anaranya  -  AryasVa  -  Vasumanas- Sudhanva  -  Traiyaruna  -  Satyavrata  -  TrisaiVku  -  Haris'- candra  -  Rohitasva  -  Harita  -  Cuncu  -  Sudeva  -  Bharuka- Bahuka  -  Sagara  -  Asamanjas  -  Arhsuman  -  Dilipa  - Bhaglratha  -  Srutanabha  -  Sindhudvlpa  -  Ayutayus  - Rtuparna  -  Sarvakama  -  Sudasana  -  Mitrasakha  -  Kal- masapada  -  Axmaka  -  Mulaka  -  Dilipa  -  Dirghabahu  - Raghu  -  Aja  -  Aja's  son  Dasaratha-Dasaratha's  son,  Sri Rama. M.B.,  Anu::asana  Parva,  Chapter  115,  Verse  75  says  that Aja  never  used  to  take  meat. AJA  II.  Among  the  different  kinds  of  Rsis  mentioned  by Yudhisthira,  we  find  a  class  of  Rsis  called  Ajas.  (M.B., Santi  Parva,  Chapter  26).  These  Ajas  had  attained Heaven  by  Svadhyaya  (self  discipline)  alone. AJA  III.  King  Jahnu  had  a  son  named  Aja.  Uuka  was the  son  of  this  Aja.  King  Ugika  prayed  to  Indra  for  a son.  Indra  himself  was  born  as  the  son  of  IKika  assum- ing the  name  Gadhi.  Satyavati  was  born  as  the  daughter of  Gadhi.  She  was  married  to  Rcika.  Para:'urama's father,  Jamadagni  was  the  son  of  Rcika.  (M.B.,  Sand Parva,  Chapter  49). AJA  IV.  By  the  grace  of  Siva  Surabhl  was  able  to  purify herself  by  penance.  She  then  gave  birth  to  Aja,  Ekapat, Ahirbudhnya,  Tvasta  and  Rudra .  (Agni  Purana,  Chap- ter 18). AJA  V.  In  the  first  Manvantara*  Svayambhuva,  in  the second  Manvantara  Svarocisa  and  in  the  third  Manv- antara Uttama,  were  Manus.  To  the  third  Manu, Uttama,  were  born  as  sons  Aja,  Para:'u,  Dipta  and others.  (Visnu  Purana,  Part  3,  Chapter  1). Besides  the  above,  the  term  Aja  has  been  used  to  mean Surya,  Siva,  Brahma,  Visnu,  Sri  Krsna  and  Bija  (seed). AJAGAVA.  Ajagava  is  a  bow  made  of  the  horns  of  a goat  and  a  cow.  Brahmins  tormented  the  right  hand  of the  King  Vena.  From  it  the  brilliant  Prthu  who  shone brightly  like  the  God  Agni,  appeared  as  the  son  of  Vena. At  that  time  the  very  first  Ajagava  bow,  divine  arrows and  armours  dropped  from  the  sky.  (Visnu  Purana, Part  I,  Chapter  13). AJAIKAPAT  I.  He  was  one  of  the  eleven  Rudras,  who were  born  to  Sthanudeva,  the  son  of  Brahma.  The  eleven Rudras  are : — 1 .     Mrgavyadha  7.     Dahana 2-     Nirrti  8.     I^vara 3.  Ahirbudhnya  9.     Kapali 4.  Pinaki  10.     Bharga 5.  Sarpa  11.     Sthanu. 6.  Ajaikapat (M.B.,  Adi  Parva,  Chapter  66,  Verse  2).** AJAIKAPAT  II.     Among  the    sons  of  Vi;'vakarma,  we find    one     Ajaikapat.  Brahma      created     Vi:',vakarma. Vi-svakarma   had   four   sons — Ajaikapat,   Ahirbudhnya, *    One  Manvantara  is  a  period  equal  to  4,32o,ojo  human  years  or  equal  to  i/4th  day  of  Brahma. *:*  The  names  of  the  Eleven  Rudras  given  in   the   Visnu   Purana,   Part   I,   Chapter  5  are:     Hara,  Bahurupa,  Tryambaka,  Aparajita, Vrsakapi,  Sambhu,  Kapardi,  Raivata,  Mrgavyadha,  Sarva,  Kapali.  A  total  number  of  100  Rudras  are  mentioned  in  the  Puranas. AJAKA 20 AJARA asta  and  Rudra.  (Visnu  Purana,  Part  I,  Chapter  15 ) . This  Ajaikap.u  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  Marici,  son  of Brahma.  Ka-'.yapa  married  Danu,  one  of  the  daughters of  Daksa  and  had  two  sons  by  her.  They  were  Ajaka and  Vrsaparva.  (M.B.,  Adi  Parva,  Chapter  65,  Verse 24;  Chapter  67,  Verse  16). AJAKASVA.  A  king  of  the  Puru  Vamsa.  The  mighty Jahnu  was  born  to  Ajamldha  by  his  wife  Kesini.  Two sons,  Ajakasva  and  BalakasVa  were  born  to  Jahnu. Kusika  is  the  son  of  Balakasva.  Kusika  is  the  grand- father of  ViSvamitra.  For  genealogy  see  Puru  Vamia. (Agni  Purana,  Chapter  278). AJAMlDHA  I.     A  famous  king  of  the  Puru  Vamsa. 1)  Genealogy.     Descended  from  Visnu  in  this  order: — Brahma  -  Atri  -  Candra  -  Budha  -  Pururavas  -  Ayus  - Nahusa  -  Yayati  -  Puru  -  Janamejaya  -  Pracinva-Mana- syu  -  Vltabhaya  -  Sundu  -  Bahuvidha  -  Samyati  -  Raho- vadi  -  Bhadras"va  -  Matmara  -  Santurodha  -  Dusyanta  - Bharata-Brhatksetra-Hasti-Ajamidha. 2)  Birth.     Several    dynasties    like  Yadu  Vamsa,  Puru Varh;;a  etc.  take  their  origin  from  Yayati.  Dusyanta  be- longs to  that  dynasty.  King  Bharata  was  born  as  Dus- yanta's  son  by  Sakuntala.  Suhotra  -  Suhota  -  Gaya  - Gardda-Suketu  and  Brhatksetra  were    Bharata's    sons. Bfhatksetra  had  four  children,  who  were  :  Nara,  Maha- vira,  Garga  and  Hasti.  OfthemHasti  had   three   sons: Purumldha,  Ajamldha  and    Dvimidha. 3 )  Other   details.     Ajamldha    had  three  queens — DhQ- mini,  Nil!  and  Kesini.  Of  them,  Dhumini  had  a  son, Rksa  and  Nili's  son  was  Dusyanta  (This  was  not  Sakun- tala's  husband,  Dusyanta)  and  KeSini's  sons  were  Jahnu, Praja   and   Rupina.  Paramesti   was   another   name   of Kesini.    (M.B.,  Adi  Parva,  Chapter  94,  Verses  30-32; Anusasana  Parva,  Chapter  4,  Verse  2). AJAMlDHA  II.  We  come  across  another  Ajamldha  also in  the  Lunar  Dynasty.  He  married  Sudeva,  daughter of  Vikantha  a  King  of  the  Lunar  Dynasty.  This  Aja- mldha had  2400  children  by  his  four  wives,  Kaikey  I, Gandharl,  Visala  and  Rksa.  Of  them  Samvarana -  married  Tapati,  the  daughter  of  Vivasvan.  See  TapatI Samvarana.  (M.B.,  Adi  Parva,  Chapter  95,  Verses 35-37). AJAMILA.     Ajamila's   story  is  given  in  the  Bhagavata  as an  example  to  illustrate  that   even  the  most  wicked  person can   attain   Visnupada     (Salvation). Ajamila     was    a   Brahmin    who    was    once  sent  by  his father  to  the  jungle   to    fetch    samit  (leaves  and   twigs to  make  the  sacrificial  fire) .    Ajamila  met  there  a  beauti- ful Siidra  woman.    Forgetting  everything,  the  Brahmin made  her  his  wife  and     children  were  born  to  them. When  that  Brahmin,  who    was  the  very  embodiment  of all  vices,  reached  the  age  of  eightyseven,  the  time  came for  him  to  die.  Yamadutas     (Agents  of  Yama — the  god of  death)  had  arrived.  The    frightened  Ajamila  shouted loudly  the  name  of  his  eldsst    son,  'Narayana'.  Hearing the  repeated  call  of  his  name    'Narayana',  Mahavisnu appeared  there  and  dismissed  the  agents  of  Yama.  From that  day  Ajamila  became  a  devotee    of  Visnu  and  did penance  on  the  bank  of  the  Ganges  and    after  some  years attained      salvation.     (Bhagavata,    Astama    Skandha, Chapter  1). AJAMUKHA    (AJAVAKTRA).      He   was    one    of  the soldiers  in  Skanda's  army.  (M.B.,  Salya  Parva,  Chapter 45,  Verse  75).  In  the    battle  between  Skanda  and  the Asuras,  Ajamukha  killed  the  Asura,    Madhu.    (Skanda Purana,   Yuddha  Kanda). AJAMUKHl    (AjAMUKHl). 1.  Genealogy.  Descended  from  Visnu  thus  :  Brahma- Marlci-Kasyapa-Ajamukhl. 2)  Birth      Long  ago  in  the  battle  between  Devas  and Asuras  one  of  the  routed  Asuras  had  fled  to  Patala  (Hell). Surasa  was  his  daughter.  Brahma's  grandson,  Kasyapa married  Surasa.  She  gave  birth  to  six  children — Surapa- dma,  Simhika,  Simhavaktra,  Tarakasura,  Ajamukhl  and Gomukha.  The  Asura  woman   Ajamukhl  is  one  of  them. 3)  Chief  events.      (1)     Marriage    with    Durvasas.  Once Surapadma  called  his  two  brothers,  Simhavaktra  and Tarakasura  and  ordered  them  to  set  up  two  cities,  one to  the  north  and  the  other  to  the  south,  of  Mahameru. In  obedience  to  his  elder  brother,  Tarakasura  started with  one  half  of  the  army  and  set  up  a  city  to  the  south of  Mahameru.  That  city  was  named  Mayapura.  Simha- vaktra lived  in  the  city  on  the  northern   side  of  Maha- meru. Their  sister  Ajamukhl  went  about  enticing  men  to satisfy  her  lustful  passion.  Once,  in  the  course  of  her wanderings,  she  met  Durvasas  in  the  Himalayan  valley. They  fell  in  love  and  even  married.  The  two  Asuras, Ilvala  and  Vatapi  were  born  from   their  union.  They insisted  on  sharing  their  father's  achievements  between them.  Durvasas  cursed  them  that  they  would  die  at  the hands  of  Agastya.    (Skanda  Purana,  Asura  Kanda). ( 2 )  The  cutting  off  of  Ajamukhfs  hands.  While  wandering with  her  lustful  passion,  Ajamukhl  once  went  to  the  Siva temple  at  Kasi.  There  she  happened  to  meet  Indra's wife,  Sacldevl.  In  order  to  give  her  to  her  brother, Surapadma,  Ajamukhl  caught  hold  of  Sacidevi.  Sacl- devi  screamed  aloud.  Suddenly  Siva  appeared  there with  His  sword.  Even  then  Ajamukhl  refused  to  release Sacldevl.  Siva  rescued  Indrani  (Sacldevi)  by  cutting  off Ajamukhi's  hands.  Hearing  this,  Surapadma  sent  his army  and  imprisoned  the  Devas.  The  imprisoend ,  Brahma  at  the  instance  of  Surapadma,  restored  Aja- mukhi's hands.  Surapadma's  son,  Bhanugopa  fought against  the  remaining  Devas  and  defeated  them.  (Skanda Purana,  Asura  Kanda). AJAMUKHl.     See    AJAMUKHl. AJANABHA.  A  mountain.  A  reference  to  this  is  seen  in the  M.B.,  Anusasane  Parva,  Chapter  165,  Verse  32. Another  name,  Ajanabha  Varsa  for  the  territory  ruled over  by  Ajanabha,  is  also  found  in  Bhagavata,  Fifth Skandha,  Chapter  1. AJARA.  Tapantaka,  the  minister  of  King  Vatsa,  told him  the  story  of  a  man  named  Ajara  to  illustrate  the  law that  all  people  will  have  to  suffer  the  consequences  of their  actions  in  a  previous  birth.  The  story  is  given  be- low:— Once  upon  a  time,  there  lived  a  King  named  Vinayasila in  Vilasapura,  in  the  city  of  Srikanthanagarl.  After some  years,  the  King  was  affected  by  wrinkles  of  old  age. A  physician  named  Tarunacandra  came  to  the  palace  to cure  the  King  of  his  wrinkles.  "The  King  should  remain alone  in  the  interior  of  the  earth  for  full  eight  months. He  has  to  use  a  medicine  while  remaining  there.  It should  not  even  be  seen  by  anyone  else.  I  myself  am  to administer  the  medicine" — This  was  the  physician's prescription.  The  King  agreed.  Accordingly  the  King AJAVINDU 21 AKRTAVRAISA 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  Karma- phala  (consequence  of  my  actions  in  my  previous  birth) that  I  have  become  King.  In  my  previous  birth  I  re- nounced my  body  after  doing  penance.  According  to  the boon  which  God  gave  me  on  that  occasion,  I  have  be- come King  in  my  present  birth".  The  physician  returned empty-handed.  (Kathasaritsagare,  Ratnaprabha- lariibaka,  6th  Taranga). AJAVINDU.  He  was  a  King,  born  in  the  dynasty  of  the Suviras.  (M.B.,  Udyoga  Parva,  Chapter  74,  Verse  14). AJEYA.  He  was  a  King  in  ancient  Bharata.  Ajeya's  name is  found  among  the  names  of  the  Kings  mentioned  by Sanjaya  to  Dhftarastra.  All  these  Kings  were  mighty and  generous  rulers  who  were  the  recipients  of  divine arrows.  (M.B.,  Adi  Parva,  Chapter  1,  Verse  234). AJIGARTA  (RClKA).     He  was  a  greedy  Brahmin.    (See RClKA  I King  Hariscandra  who  was  distressed  by  having  no children,  propitiated  god  Varuna.  Varuna  blessed him  saying  that  a  son  would  be  born  to  him.  But the  condition  was  that  the  child  should  be  sacrificed to  Varuna.  When  the  child  was  born,  Hariscandra  did not  like  to  sacrifice  the  boy.  The  sage  Visvamitra  suggest- ed that  instead  of  sacrificing  his  own  son  it  would  be enough  if  he  bought  another  boy  and  sacrificed  him. Accordingly,  Hariscandra  sent  his  minister  to  find  out and  purchase  a  Brahmin  boy  for  the  sacrifice.  At  that time  there  lived  in  Ayodhya  a  greedy  Brahmin  named Ajigarta.  He  had  three  sons.  In  the  course  of  his  search, the  minister  came  across  this  needy  Brahmin  and  asked him  whether  he  was  willing  to  sell  one  of  his  three  sons. He  continued:  "Why  should  you  be  in  this  wretched state  of  poverty  and  misery  ?  Sell  one  of  your  sons  and you  will  get  100  cows  as  the  price".  The  minister's words  and  the  price  offered  for  the  son  made  a  deep impression  on  the  Brahmin's  mind.  He  thought: "It  is  impossible  for  me  to  earn  100  cows.  Even  if  it  were possible  how  long  would  it  take  ?  If  I  sell  him  I  shall get  hundred  cows  at  once.  What  a  lucky  chance  !  The loss  of  a  son  is  nothing."  So  thinking,  he  sold  his  son Sunassepha.  (For  the  rest  of  the  story,  see  the  word "Sunassepha".  Devi  Bhagavata,  Skandhas  7,  8). AJINA.  1 )  Genealogy  From  Visnu,  Brahma,  Marici, Kasyapa,  Vaivasvata,  Uttanapada,  Dhruva,  Srsti,  Ripu, Caksusa,  Manu,  Uru,  Ariiga,  Vena,  Prthu,  Antardhana, Havirdhana  and  Ajina. 2)  Birth.  Prthu  had  two  sons,  Antardhana  and  Vadi. Antardhana  had  a  son,  Havirdhana,  by  Sikhandini. Dhisana,  who  was  born  in  the  Agnikula  became  Havir- dhana's  wife.  Six  sons  were  born  to  them,  Pracina- barhis,  Sukra,  Gaya,  Krsna,  Vraja  and  Ajina.  (Visnu Purana,  Part  I,  Chapter  14). AJISAKA.      (See  the  word  (SAKAVARSA). AJODARA.  There  was  an  individual  called  Ajodara  in Skanda's  army.  (M.B.,  Salya  Parva,  Chapter  45,  Verse  60 ) . AKAMPANA.  (A  mighty  warrior  among  the  demons). 1 )  Genealogy.  Descended  from  Visnu  in  the  following order:  Visnu  -  Brahma  -  Heti  -  VidyukeSa  -  SukeSa Sumali-Akampana. 2)  Other  details.     Sumali  married  Ketumati  and   got fourteen  children.  They  were  1 )  Prahasta  2)  Akampana 3)  Vikata  4)  Kalakamukha  5)  Dhumraksa  6)  Danda 7)  Suparwa  8)  Samhrada  9)  Prakvata  10)  Bhasakarna 11)  Veka  12)  Puspotkata  13)  Kaikasi  and  14)  Kumbhi- nadi.  Of  these  the  last  four  are  daughters.  Prahasta  was one  of  the  ministers  of  Ravana.  The  thirteenth  child Kaikasi    was    married    to    Visravas,    son    of  Pulastya. Visravas   got   three   sons  and   a   daughter.  They  were Ravana,  Kumbhakarna  and  Vibhlsana  and  Surpanakha. It  was  Akampana  who  informed  Ravana  that  Rama  and Laksmana  had  killed  his  three  allies,  Khara,  Dusana and  Trisiras  (Aranya  Kanda,  Valmiki  Ramayana). 3)  Death.  Akampana  fought  a  fierce  battle  with Hanuman  and  in  the  end  Hanuman  plucked  a  big  tree and  hit  Akampana  on  the  head  with  it  and  killed  him. (Sarga  56,  Yuddha  Kanda  of  Ramayana) AKAMPANA  II.  He  was  a  king  who  lived  in  the  Krta- yuga.  He  had  a  son  named  Hari  who  was  a  fierce  fighter. He  was  killed  in  a  battle  and  the  King  became  much depressed.  Narada  consoled  him  with  other  stones  and Vyasa  told  this  story  to  Dharmaputra  when  he  found the  latter  greatly  dejected  and  gloomy  after  the  great battle  was  over.  (Chapter  52,  Drona  Parva  of  M.B. also  makes  mention  of  Akampana). AKARKKARA.     A   serpent,    son    of  Kadru. 1 )  Genealogy.     Descended  from  Visnu  in   this  order    : Brahma-Marlci-Kasyapa-Akarkkara. 2)  Birth.     Kasyapa   married   the    eight   daughters   of Daksa   named  Aditi,   Dili,     Danu,     Kalika,      Tamra, Krodhavaia,  Manu    and   Anala.  Krodhavaia   got    ten sons.  One  of  them  is  Kadru.  Ananta  and  Akarkkara were  born  of  Kadru.    (Sloka  16,  Chapter  35,  Adi  Parva, M.B.). AKRODHA.  A  King  of  the  Puru  dynasty.  He  was  born to  King  'Ayutanayi'  and  his  Queen,  Kama.  Kama, mother  of  Akrodha,  was  the  daughter  of  Prthu^rava. (gloka  21,  Chapter  95,  Adi  Parva,  M.B.).  ' AKRTA&RAMA.  He  is  one  of  the  few  sannyasins  who have  gone  to  heaven  after  completing  the  fourth  a^rama of  life  namely,  Sannyasa.  The  Kaurava-Pandava 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  Vyasa  and Narada  who  comforted  him  in  his  bereavement.  When Dharmaputra  later  met  Bhisma  the  latter  among  many other  stories  told  him  the  story  of  Akrtasrama  also. (Sloka  17,  Chapter  244,  Santi  Parva,  M.B.). AKRTAVRANA. 1 )  General  information.  Akrtavrana  was  a  great  sage  of erudition  and  was  a  disciple  of  Paraiurama.  He  is  ex- tolled in  the  Puranas  and  it  is  said  that  Suta  who  recited first  the  story  of  Mahabharata  to  an  assembly  of  sages  in the  forest  of  Naimisa  was  a  disciple  of  Akrtavrana. (Skandha  12  of  Bhagavata). 2)  How  he  became  a  disciple  of  Parasurama.  Para-urama was  returning  after  obtaining  arrows  from  Lord  Siva 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 grea  t  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 AKRURA Paras  urania.  Lo  !^  the  tiger  turned  into  a  gandharva freed  now  irom  a  curse  becau.se  ui  which  he  was  lor  years living  as  a  tiger.  The  gandharva  bowed  down  respect- fully and  thanked  the  sage  for  giving  him  relief  ;>nd  left the  place.  The  brahmin  boy  fell  down  at  the  led  oi Para'.urama  and  said,  "Great  Lord,  becau'se  of  you  I haw  now  become  Akrtavrana  meaning  one  who  has  not received  any  wound.  (Akrta  =  not  having  secured. Vraiia=  wound).  I  shall,  thcrelbre,  be  your  djsciple  for- ever hereafter".  1'Vom  that  day  onwards  he  never  left Parasurama  but  followed  him  as  his  disciple. 3 )  Other  details.  ( 1 )  In  the  story  of  Mahabharata  we find  Akrtavrana  in  several  different  contexts  appearing on  behalf  of  Parasurama-  It  was  Akrtavrana  who  told Dharmaputra  the  life  and  exploits  of  Parasurama  during the  exile  of  the  Pandavas  in  the  forests.  (Chapters  1 15  to 117,  Vana  Parva,' M.B.). (2)  In  Chapter  83  of  Udyoga  Parva  we  read  about Akrtavrana  meeting  Sri  Krsna  while  the  latter  was  going to    Hastinapura. (3)  In  Chapter  173  of  Udyoga  Parva  we  read  about Akrtavrana  detailing  the  history  of  the  Kaurava  dynasty to    Duryodhana. (4)  Akrtavrana  has  played  a  very  important  role  in  the story  of  Amba,  daughter  of  the  King  of  Kail.  Amba along  with  her  two  sisters,  Ambika  and  Ambalika,  were brought  down  to  Hastinapura  by  Bhlsma  for  his  brother Vicitravlrya  to  marry.  But  on  knowing  that  Amba  had mentally  chosen  Salva  as  her  husband,  Bhlsma  allowed her  to  go  back  to  Salva.  But  on  her  return  to  Salva  he refused  to  accept  her  and  she  came  back  to  Hastinapura. BhTsma  then  requested  Vicitravlrya  to  accept  her  as his  wife  whicji,  unfortunately,  Vicitravlrya  also  refused to  do-  Amba  then  turned    to  Bhlsma  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 Bhlsma  and  she  remained    alive  thereafter  only  to  kill BhTsma-  But  even   the  foremost  of  warriors  were  not willing  to  antagonise  Bhlsma  and  so  her  appeal  to  help was  not  heeded  by  any.  It  was  then  that  Hotravaha  her grandfather  on  the  maternal  side  met  her  and  directed her  to  Parasurama.  When  she  went  to    Para-' urama  it was  Akrtavrana  who  received  her  and  on  hearing  her sorrowful  tale  encouraged  her  to  seek    vengeance  on BhTsma.  Again  it  was  he  who  persuaded  Parasurama  to champion  her  cause  and  go  for  a  fight  against  Bhisma. During  the   fight  Akrtavrana  acted  as  charioteer     to Parasurama.    (Sloka   9,    Chapter    179,    Udyoga  Parva, M.B.). (5)  Akrtavrana  was  one  of  the  many  sages  who  were lying  on  a  bed  of  arrows  during  the    great   Kuruksetra battle.    (S"loka  8,  Chapter  26,  Anu:;asana  Parva,  M.B.). AKRORA. 1 )  Gmtalogy.  Descended  from  Visnu  in  the  following order  :  Brahma-Atri-Candra-Budha-  Pururavas  -  Ayus- .  Nahusa-Yayati-Yadu  (Chapter  XII  of  Agni  Purana). Descending  from  Yadu  in  order  were  Sahasrajit-Satajit- Hehaya-Dharma-Kunti-Bhadrasena-Dhanaka-Krtavlrya KarttavTryarjuna  -  Madhu  -  Vrsni  (Chapter  XXIII  of Navama  Skandha,  Bhagavata).  The  Vrsni  dynasty  be- gins and  from  Vrsni  in  order  descended  Yudhajit-Sini- Satyaka-Satyaki-Jaya-Kuni-Anamitra-Prsni-£vaphalka  - Akrura.  (Chapter  XXIV  of  Navama  Skandha, Bhaga- vata ) . 22  AKSAHRDAYA 2)  Birth.     Svaphalka    of   the    Vrsni  dynasty  married Naudini,  daughter  of  the  King  of  Kasi  and  Akrura  was hum  to  them.  Akrura  was  an  uncle  <;!'SrT  Krsna   but  is respected  more  as  a  worshipper  of  Krsna. 3)  Otlur  details.  (1  )He  became  famous  as  a  commander of  the  Yadavaormy.    (Chapter  220  of  Adi  Parva,  M.B.). (2)  Akrura  was  also  present  lor  the  Svayamvara  (wed- ding) of  Pancali.    (Sloka  18,  Chapter  185  of  Adi  Parva, M.B.). (3)  At  the  time  of  Arjuna's  eloping  with  Subhadra,  a grand  festival  was  going  on  in  the  Raivata  mountain  and Akrura  was  partaking  in  the  same.    (Sloka  10,  Chapter 218,  Adi  Parva,  M.B.). (4)  Akrura  accompanied  Krsna  with  the  dowry  in- tended for  Subhadra.    (Sloka  29,  Chapter  220,  Adi  Parva, M.B.). (5)  Akrura  came  to  the  country  called  Upaplavya  for attending  the  marriage  of  Abhimanyu.  (Sloka  22,  Chap- ter 72,  Virata  Parva,   M.B.). (6)  Akiura  and  Ahuka  always  quarrelled  with  each other  both  alleging  that  the  other  sided  with  the  opposite camp  of  Krsna.    (Slokas  9   to   11,   Chapter  81,   S~anti Parva,    M.B.j. (7)  Kariisa  planning  to  kill  Balabhadrarama  and  SrT Krsna  conducted  a  festival  called  Capapuja    (worship of  the  bow).  It  was  Akrura  whom  Kamsa  sent  to  bring Balabhadra  and  Krsna  for  the  festival.  Akrura  under- stood the  plot,  informed  Krsna  about  it  and  also  advised Krsna  to  kill  Kamsa.    (Da.:ama  Skandha,  Bhagavata). (8)  Akrura  fought  against  Jarasandha  on  the  side  of Krsna.    (Dasama    Skandha). (9)  On  another  occasion  Krsna,  Balabhadra  and  Ud- dhava  sent  Akrura  to  Hastinapura  to  get  tidings  about Kunti  and  the  Pandavas.  Akrura  met  his  sister  KuntI and  talked  to  her  for  a  long  time  and  also  met  Dhrta- rastra  and  talked  to  him  after  which  he  returned  to Dvaraka.    (Dasama     Skandha). (10)  Akrura  wentto  Hastinapura  as  a  messenger  from SrT  Krsna.   (Refer  sub-para  3  of  para  13  under  Krsna). 4)  Domestic  life.     Akrura  married  Sutanu,  daughter  of Ahuka  and  got  two  sons  named  Devaka  and  Upadevaka. (Navama    Skandha ) . 5 )  Syamantaka  and  Akrura.  Refer  para  2  under  the  word Krtavarma. AKSA   I.      (Aksakumara). 1  j  Genealogy.  Descended  in  order  from  Visnu  as follows:  Brahma  -  Pulastya  -  Visravas  -  Ravana  -  Aksa. (Uttararamayana ). 2)  Birth.  Three  sons  were  born  to  Ravana,  King  of  the demons,  by  his  wife  Mandodarl.  They  were  Megha- nada,  Atikaya  and  Aksakumara.  Aksakumara  was  a redoubtable  hero  and  a  fierce  fighter  but  was  killed  by Haniiman  in  Lanka.  (Sarga  47,  Sundara  Kanda, Valmiki  Ramayana). AKSA  II.  We  find  another  warrior  of  this  name  among the  soldiers  who  came  to  help  Skanda  in  the  Kaurava- Pandava  battle.  (Sloka  58,  Chapter  45,  Salya  Parva, M.B.). AKSAHRDAYA.  A  sacred  chant  or  mantra.  When Nala  was  roaming  about  in  the  forests  after  his  separa- tion from  Damayanti  he  happened  to  save  the  cobra, Karkotaka,  from  a  wild  fire.  But  in  return  the  snake  bit him  and  made  him  as  black  as  clouds.  He  then  advised Nala  to  go  to  the  palace  of  King  Rtuparna  where  the AKSAMALA  (ARUNDHATl) cobra  said,  Nala  would  be  taught  the  secret  mantra  of Aksahrdaya  by  the  King. One  who  knows  this  sacred  chant  can  find  out  all  secrets of  a  game  of  dice  and  can  count  within  no  time  the number  of  leaves,  fruits  and  flowers  on  a  tree.  Nala  went to  Rtuparna  and  stayed  with  him.  While  living  there  a brahmin  named  Sudeva  came  to  Rtuparna  and  informed him  that  Damayantl  was  going  to  marry  again.  Rtuparna immediately  started  for  Vidarbha  taking  Nala  as  his charioteer.  The  chariot  driven  by  Nala  flew  like  a  wind and  on  the  way  when  Rtuparna's  handkerchief  fell  down and  he  requested  Nala  to  stop  the  chariot.  Nala  informed him  that  by  the  time  the  request  was  made  they  had travelled  already  one  yojana.  As  they  proceeded  they saw  a  huge  tree  full  of  leaves  and  fruits.  Rtuparna  at  a glance  told  Nala  that  the  tree  contained  five  crores  of leaves  and  two  thousand  nine  hundred  and  five  fruits. Nala  was  surprised.  Then  they  understood  that  Nala was  able  to  drive  the  chariot  so  quickly  because  of  his knowledge  of  the  sacred  chant  Asvahfdaya  and  that Rtuparna  was  able  to  count  the  leaves  and  fruits  be- cause of  his  knowledge  of  the  chant  Aksahrtlaya.  They taught  each  other  the  sacred  mantras.  Because  of  this Aksahfdaya  Nala  was  able  to  win  the  game  of  dice  the second  time  and  regain  his  kingdom.  (Chapter  72, Vana  Parva). AKSAMALA  (ARUNDHATl).     See  under  Arundhatl. AKSAPRAPATANA.  A  particular  place  in  the  country of  Anartta.  At  this  place  Sri  Krsna  killed  two  demons named  Gopati  and  Talaketu.  (Sloka  29,  Chapter  38, Sabha  Parva,  M.B.). AKSARAPURUSA.  When  all  was  set  for  the  Kuru- ksetra  battle  Arjuna  showed  signs  of  weakness  and  hesi- tated to  proceed  for  a  fight.  Sri  Krsna  then  through  the famous  Gita  enunciated  a  philosophy  of  life  during  the course  of  which  he  speaks  about  the  two  purusas,  Ksara and  Aksara.  All  that  we  see  in  this  world  and  enjoy  are Ksara  and  the  power  behind  all  of  them  is  Aksara. God  is  one  who  transcends  the  aspects  Ksara  and  Aksara and  stands  as  the  root  cause  of  all  life.  (Slokas  16  to  19, Chapter  39_,  Bhlsma  Parva,  M.B. ) AKSASUTRA.  She  was  the  wife  of  the  sage  Apastamba. She  was  a  very  chaste  woman.  (See  under  Apastamba). AKSAUHINl.  A  big  division  of  an  army.  It  is  described in  the  Verses  19  to  26  in  the  2nd  Chapter  of  Adi  Parva  of the  Malayalam  Mahabharata.  It  says  thus :  One  chariot, one  elephant,  three  horses  and  five  soldiers  constitute what  is  termed  a  Patti.  Three  such  pattis  make  one  Sena- mukha  and  three  such  scnamukhas  make  one  Gulma. Three  gulmas  make  one  Gana  and  three  such  ganas make  one  Vahini.  Three  such  vahinis  make  one  Prtana. An  Aksauhml  contains  21870  chariots,  an  equal  number of  elephants,  65160  horses  and  109350  soldiers. AKSAYAPATRA.  This  is  a  copper  vessel  given  to Dharmaputra  by  Surya(Sun).  To  destroy  the  Pan.davas, 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 Pancala  where  they  married  the  King's  daughter, Krsna  (Pancall).  On  their  way  they  killed  two  demons called  Hidimba  and  Baka.  When  they  were  livm.g  hap- pily at  Indraprastha  the  jealous  Duryodhana  defeated them  in  a  game  of  dice  by  foul  play  and  sent  them  for  a period  of  twelve  years  to  the  forests.  The  Pandavas found  it  impossible  to  feed  the  innumerable  subjects  who AKUPARA faithfully  followed  them  to  the  forest.  Dharmaputra then  prayed  to  the  God,  Surya  and  he  appeared  before him  and  gave  him  this  Aksaya  Patra  (Ak?aya=never getting  empty,  Patra  =pot).  Everyday  this  pot  never got  empty  till  the  meals  of  Pancall  were  over.  (Chapter 3,  Vana  Parva,  M.B.).  See  ako  under  Duryodhana; Para  12. AKSAYAVATA.  A  sacred  lake.  When  the  Pandavas during  their  exile  went  to  Pulastyairama  sage  Pulaslya gave  a  description  of  all  the  sacred  lakes  in  India.  He says,  "After  reaching  Markandeya  lake  you  should  visit the  meeting  place  of  the  rivers  Gariga  and  Gomatl. Then  when  you  reach  Gaya  you  will  find  there  a  lake called  Aksayavata.  If  you  bathe  in  that  lake  you  will get  salvation".  In  the  Navama  Skandha  of  Devi  Bhtga- vata  you  find  the  following  about  Aksayavata:  "Pu;pa- bhadra  is  one  of  the  famous  sacred  rivers  in  India.  This river  starts  from  the  Himalayas  with  the  name  Saravatl and  flowing  for  500  yojanas  (One  yojanam  is  equal to  about  8  miles)  on  the  left  side  of  river  Gomatl  reaches the  western  ocean.  There  is  an  airama  called  Akfaya- vata  on  the  shores  of  this  beautiful  river  which  always carries  crystal  clear  water.  The  asrama  got  that  name because  of  a  big  banyan  tree  standing  near  it.  Kapila, the  great  sage,  did  penance  sitting  here  for  a  long  time. Lord  Siva,  Bhadrakall  and  Skanda  used  to  come  and sit  underneath  this  banyan  tree. AKSIIiTA.  He  was  the  son  of  Viisvamitra.  (Sloka  50, Chapter  14,  Anusasana  Parva.  For  more  details  see under  Visvamitra). AKUPARA. 1 )  General  information.  There  is  a  lake  in  the  Hima- layas called  Indradyumna.  Akupara  is  a  tortoise  living in  it.  There  is  also  a  statement  that  this  is  the  Adi- Kurma    (second  of  the   ten   incarnations  of  God).  A description  of  Akupara  is  found  in  Chapter  199  of  Vana Parva  in   Mahabharata. 2)  Cirafijivi  (One  who  has  no  death}.     When  the  Panda- vas were  in  exile  in  the  forests  sage  Markandeya  tells many  stories  to  Dharmaputra  to  console  him  in  his  sad plight.  The  Pandavas  asked  Markandeya  whether  he knew  of  anybody  living  before  him.  Then  the  sage  said, "In  times  of  old  Indradyumna  an  ascetic  King  (Rajarsi) fell  down  from  heaven  when  he  fell  short  of  his  accumu- lated 'Punya'.  Sorrowfully  he  came  to  me  and  asked  me whether  I  knew  him.  I  replied  in  the  negative  adding that  perhaps     Pravlrakarna  an  owl  living  on  the  top  of the  Himalayas  might  know  him  since   he  was   older than  me-  At  once  Indradyumna    became  a  horse  and taking  me  on  its  back  approached  the  owl  living  in  the Himalayas.  The  owl  also  could  not  remember  Indra- dyumna but  directed  him  to  a  stork  named  Nadljarhgha 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  Indra- dyumna. Perhaps  he  said  that  a  tortoise  of  name  Aku- para 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 ALAGHU 24 the  tortoise  finished  speaking  a  chariot  appeared  from heaven  to  take  the  King  away.  The  King  after  leaving me  and  the  owl  in  their  proper  places  ascended  to  heaven in  the  chariot.  _ ALAGHU.  A  son  born  to  Vasistha  by  Urjja.  Raja (Rajas)  Gatra,  Urdhvabahu,  Savana,  Sukra  and Sutapas,  who  were  great  hermits,  were  brothers  of Alaghu,  who  has  another  name  'Alagha'.  (Agni  Punlna, Chapter  20). ALAKA.     The  city  of  Kubera. ALAKANANDA.     River  Ganga  of  devaloka.  The  river ganga  of  the  earth  when  it    flows  through    devaloka  is called  Alakananda  and  is  called  VaitaranI  when  it  flows through     Pitrloka     (nether    world).  Kr?nadvaipayana (Vyasa)  declares  that  Deva  Ganga  with  crystal  pure water  flowing  in  devaloka  under  the  name  Alakananda and  Vaitarani  of  the  nether  world,  a  terror  to  sinners, are  the  same  as  the  Gariga  of  the  earth.  (Slokas  21  and 22,  Chapter  170,  Bhasa  Bharata,  A.P.). Starting  from    Visnupada    Alakananda  flows  through Devayana  which  blazes  with  the  splendour  of  a  crore  of beautiful  many-storeyed  buildings.  Flowing  from  there to  Candramandala   (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  Sita,  Caksus,  Alakananda  and  Bhadra.  Of these  Sita  falls  on  the  thickly  wooded  mountain  tops  of Mahameru   and  flowing  from    there   through   Gandha- madana  by  the  side  of  BhadraSvavarsa  falls  down  in  the eastern  ocean.  Caksus  falls  on   the   top  of  Malyavan mountain  and  flowin-g  through  Ketumala  falls  down  in the   western   ocean.  The    most   sacred    of  the    group, Alakananda,  falls  on  the  mountain  of  Hemakuta  and from  there  flows  through  Bharatavarsa  and  falls  down in  the  southern  ocean.  The  fourth,  Bhadra,  falling  on the  top  of  the  Mountain,  Sriigavan   flows  to  the  northern ocean.  Of  these  the  most  sacred  is  Alakananda  which flows  through  Bharatavarsa  and  it  is  believed  that  even those  who  think  of  taking  a  bath  in  that  will  acquire  the benefit  of  performing  yagas  like  AsVamedha  and  Raja- suya.    (Eighth  Skandha  of  Sri  Mahadevlbhagavata).      ' ALAMBALA.     A  giant  who  used  to   eat  human   flesh. This    cannibal   was    the   son   of  Jatasura.  This    asura (Alambala)  fought  on  the  side  of  the  Kauravas  in  the Kuruksetra   battle   because  Bhimasena   had   killed  his father,  Jatasuia.  In  the  battle,  Ghatotkaca  cut  off  the head  of  this  mighty  warrior  and  magician  and  threw  his head  into  the  war-chariot  of  Duryodhana.  (M.B.,  Drona Parva,   Chapter    149). ALAMBATlRTHA.  A  holy  place  where  there  was  a sacred  bath.  Garuda,  when  he  went  to  devaloka  (the realm  of  the  gods)  to  bring  Arm-tarn  (ambrosia)  took rest  in  this  holy  place.  (See  under  the  word  Garuda. Also  M.B.,  Adi  Parva,  Chapter  39,  Stanza  39). ALAMBUSA  I.  Son  of  the  giant  Rsyasrnga.  He  had fought  on  the  side  of  the  Kauravas.  (MB.,  Udyoga  Parva, Chapter  167,  Stanza  33).  There  was  a  combat  between Alambusa  and  Ghatotkaca,  on  the  first  day  of  the  battle of  Kuruksetra. "Alambusa  shot  ninety  sharpened  pointed  arrows  at  the son  of  Bhimasena  (Ghatotkaca),  cut  his  body  in  several places.  Though  he  was  full  of  wounds,  he  fought  all  the more  fiercely".  (Bhasa  Bharata,  Bhisma  Parva,  Chapter 45,  Stanzas  43,  44). ALAMBUSA Alambusa  had  engaged  Abhimanyu,  Satyaki,  Ghatot- kaca, Kuntibhoja  and  Bhimasena  all  mighty  men  of arms,  in  single  combat,  in  the  Kaurava  battle.  It  is  seen that  he  has  got  another  name,  Salakajamka.  He  was killed  by  Ghatotkaca  in  the  battle.  (M.B.  Drona Parva,  Chapter  109,  Stanzas  22  to  33). ALAMBUSA  II.  Another  king  on  the  side  of  the  Kaura- vas. Satyaki  killed  this  king.  (Mahabharata,  Drona Parva,  Chapter  140,  Stanza  13). ALAMBUSA  III.  A  king  of  the  Raksasas.  It  is  seen  that this  Alambusa  was  defeated  and  driven  away  from  the bat'le-ficld  by  Arjuna.  (Drona  Parva,  Chapter  167, Stanzas  37  to  47). ALAMBUSA  IV.  A  giant,  the  son  of  Jatasura.  Ghatot- kaca killed  this  giant  in  the  battle. ALAMBUSA.  A  celestial  woman  born  (o  Kasyapa  by his  wife  Pradha. 1)  Genealogy.     Begins    from    Visnu    in    the    following order:  Brahma-Ka^yapa-Alambusa. 2)  How  she  enticed  the  hermit  Dadhica.     In  days  of  yore there  was  an  ascetic  named  Dadhica.  He  began  doing tapas  on  the  bi.nk  of  the  river    Sarasvatl.  Indra  was  in consternation.  Indra  sent  this  celestial  maid  Alambura to  entice  the  hermit.  When  the  ascetic  got  down  to  the river,  Alambusa  approached  him  with  enticing  actions and  expressions.  When  the  hermit  saw  her  he  became passionate  and  he   had  seminal   flow.  The  sperm  fell into  the  river.  The  river  became  pregnant  and  delivered a  child  in  due  course.  He  was  called  Sarasvata. Alambusa  brought  the  child  before  Dadhica,  who  blessed the  child  and  said  that  there  would  be  a  drought  in  the country  continuously  for  twelve  years  and  that  at  that juncture    Sarasvata    would    recite    passages    from    the Scripture  to  the  Brahmins  who  had  forgotten  them.  The much  pleased  Sarasvatl  and  Sarasvata  went  back. At  that  time  Indra  lost  his  Vajrayudha  (weapon  of thunderbolt)  somewhere.  The  Asuras  (enemies  of Gods)  made  an  onslaught  on  the  gods  and  their  realm. Indra  knew  that  with  a  weapon  made  by  the  bone  of Dadhica  the  Asuras  could  be  destroyed.  Indra  asked  the Gods  to  bring  the  bone.  They  came  down  to  the  earth and  requested  Dadhica  to  give  them  a  bone.  Dadhica giving  his  bone  died  and  attained  heaven.  With  his bones  Indra  made  a  good  deal  of  weapons  such  as  the Vajrayudha,  wheel  weapons,  maces  and  sticks  and  with them  Indra  slew  all  the  Daityas  (Asuras). After  this  there  was  a  great  famine  in  the  country.  As there  was  no  rain,  crops  failed  and  lands  became  dry  and the  Brahmins  left  the  country.  Sarasvata  alone  remained with  his  mother.  After  twelve  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  Sarasvata  and  renewed  their  me- mory. (Mahabharata,  Salya  Parva,  Chapter  51). 3)  Punarjanma  (Rebirth}.  Long  ago  Indra  went  to Brahma.  There  was  one  Vasu  called  Vidhuma  also  with Indra.  When  these  two  were  standing  near  Brahma, Alambusa  also  came  there  to  pay  homage  to  Brahma. The  garments  she  had  on  were  displaced  by  wind. Vidhuma  saw  the  dazzling  beauty  of  her  body  and  was overpowered  by  libido.  Alambusa  who  understood this,  was  filled  with  passion  for  him.  Brahma  who  saw the  changes  in  them  looked  at  Indra  with  displeasure. Indra  knowing  the  mind  of  Brahma  cursed  them:  "Both of  you  who  have  lost  meekness  shall  become  human  be- ALAMBUSA 25 ALAMBUSA ings  and  then  your  desire  will  be  fulfilled".  Owing  to the  curse  Vidhuma  was  born  as  Sahasranlka,  the  illus- trious King  of  Candra  varriia  (Lunar  dynasty)  and Alambusa  took  birth  as  Mrgavati,  the  daughter  ol  King Krtavarma  and  his  wife  Kaiavatl.  (Kathasaritsagara, Kathamukhalambaka,  Taraiiga  1 ) . 4 )  The  curse  of  Tilottama.     Sahasranlka  the  incarnation of  Vidhuma  and  Mrgavati  the  incarnation  of  Alambusa fell  in  love  with  each  other  on  the  earth  also.  Before the  wedding  took  place  Devendra  once  invited  Sahasra- nlka 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  Tilottama  to  keep company.  The    charioteer    was    driving.    Sahasranlka immersed  in  the  thought  of  Mrgavati  was  sitting  silent. Tilottama  said  something  which  the  King  did  not  hear. Tilottama  cursed  him  that  he  would  be  separated  for fourteen  years   from   the   object  about  which  he  was thinking.  He  was  not  even  aware  of  the  curse. 5)  The  period   of  separation.     The    King   returned    to Kausambi   his  capital   cit>.  Without  much   delay   the wedding   ceremony   also   was   conducted.  She   became pregnant.  One  day  she  told  her  lover-husband  that  she had  a  desire  to  dip  in  a  blood  pond.  The  King  made  a pond  and  filled  it  with  a  solution  of  Laksa  (wax,  when dissolved  in  water,  the  water  will  look  like  blood)  and such  other  substances.  Mrgavati  was  dipping  and  splash- ing in  it  when  an  eagle   taking  her  to  be  a  piece  of  flesh took  her  away.  At  the  loss  of  his  wife  Sahasranlka  lost his    senses    and    fell    down    unconscious.  Immediately Ma  tali,  Indra's  charioteer,  came  down  from  the  realm  of Gods  and  brought  the  King  back  to  consciousness,  and then  informing  him  of  the  curse  of  Tilottama  he  returned. Without  paying  any  heed  to  the  consolatory  words  of his  ministers  or  other  inmates  of  the  palace  the  King went  on  lamenting  and  moaning,  "ha,  my  love  Mrga- vati !  Where  are  you  now  ?"  and  waited  for  the  end  of the  period  of  the  curse,  execrating    Tilottama.  Casting Mrgavati  on  the  Mountain  of  the  Rising  Sun  the  great bird  flew  away.  The  horror-stricken  queen,  thinking  of hei  present  condition  cried  aloud.  A  very  large  mountain snake  began  to  draw  near  to  swallow  her.  A  divine person  saved  her  from  that  situation  and  vanished.  The unprotected   Mrgavati   decided   to   commit   suicide.  It was  a  forest  which  abounded  in  lions,  tigers,  bears  and such  other  ferocious  animals.  But  none  of  them  came near  her ;  over  and  above  the  exertion  of  carrying,  she had  to  bear  the  difficulties  of  her  forlorn  condition,  and she  grew  weary  and  worn  and  became  unconscious. Then  a  hermit  boy  came  there  and  questioned  her  who was  now  lean  and  ill-dressed,  about  her  condition  and consoling  her  guided  her  to  the  hermitage  of  the  great hermit  Jamadagni.  When  she  saw  the  hermit  who  was as  radiant  as  the  Sun,  she  bowed  low  before  him.  "My daughter  !  Don't  fear.  You  will  get  a  heroic  son  here  who will  continue  your  family.  You  will  be  reunited  to  your husband."  Said  the  great  and  noble  hermit,  who  could foresee  the  future.  Somewhat  pacified  Mrgavati  lived in  that  hermitage  waiting  for  reunion  with  her  husband. After  some  days  she  gave   birth  to  a  son  who  had  all  the symptoms  of  greatness.     At  the  birth  of  the  child  Mrga- vati heard  an  unknown  voice  saying,  "This  boy  would become  the  great  and  renowned  King  Udayana.  His  son would  get  the  leadership  of  the  Vidyadharas(the  musi- cians 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  heimit  to  whom the  past,  the  present  and  the  future  were  not  obscure, periormed  the  necessary  rites  and  rituals  becoming  a Ksatriya  boy  (Ruling  caste)  and  taught  him  everything including  the  Dhanurveda  (the  Science  of  Archery). As  a  token  of  her  intense  love  for  the  son,  she  put  a  bangle with  the  name  of  Sahasranlka  inscribed  on  the  arm  of Udayana.  One  day  when  Udayana  was  tramping  the forest,  he  saw  a  snake-charmer  catching  a  snake.  Seeing the  beauty  of  the  snake  he  asked  the  snake-charmer  to  let the  snake  free.  But  the  snake-charmer  replied,  "  Oh Prince,  this  is  my  daily  bread.  I  earn  my  livelihood  by exhibiting  snakes.  My  previous  snake  was  dead  and  it was  with  the  help  of  a  good  deal  of  herbs  and  spells  and incantations  that  I  caught  this  one". When  he  heard  this  Udayana  felt  pity  for  him  and  gave the  bangle  to  the  snake-charmer  and  let  the  snake  free. When  the  snake-charmer  had  gone  with  the  bangle, the  snake  beaming  with  joy  said  to  Udayana:  "I  am Vasunemi,  the  elder  brother  of  Vasuki.  I  am  grateful  to you  for  giving  me  freedom.  I  give  you  this  lute  producing exquisite  notes  of  music,  betels  and  some  tricks  to  pre- pare 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  Jamadegni. 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  follow- ed by  his  army,  went  to  the  Mountain  of  the  Rising  Sun to  bring  back  his  wife  and  son.  They  took  the  snake- charmer  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  reci- tation of  the  Holy  scriptures  and  covered  with  smoke mingled  with  the  fragrance  of  burning  herbs  and  other oblations  burned  in  the  sacrificial  fire.  The  various  wild animals  which  are  born  enemies  of  each  other  got  on amicably  there.  The  hermit  who  was  an  incarnation  of the  higher  aspirations  greeted  the  King  who  was  the protector  of  the  ascetics,  with  the  hospitality  becoming his  status.  The  King  who  saw  Mrgavati  with  their  son was  overcome  with  gladness.  Their  reunion  caused  a shower  of  Ambrosia  (Amrta).  The  King  stood  before the  hermit  with  folded  arms  and  bowed  head  for  per- mission to  depart.  To  the  King  the  hermit  Jamadagni said  :  "Oh,  King,  you  are  welcome  to  this  hermitage. To  those  such  as  you  who  are  of  the  'Rajogunapradhana' caste  (Ruling  race)  the  peaceful  atmosphere  of  our hermitage  may  not  be  appealing  to  the  heart.  But  a  holy hermitage  is  more  respectable  than  the  palace  of  an Emperor.  There  is  no  place  for  unhappiness  here.  You ALAMBUSA  26 might  have  known  that  the  reason  for  your  separation is  a  curse.  When  you  were  returning  from  heaven  with Tilottama,  you  were  so  much  engrossed  in  the  thought  of Mrgavati  that  you  did  not  pay  any  heed  to  the  conver- sation of  Tilottama.  She  was  displeased  with  your  be- haviour 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  Emi- nence 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  luling  of  the country  compels  me  to  cut  short  my  visit  to  this  holy hermitage.  I  shall  be  looking  forwaid  with  pleasure  to occasions  which  will  enable  me  to  pay  visits  to  this  Holy abode." Much  pleased  at  the  speech  of  the  King  the  hermit  said to  Mrgavati:  "My  daughter  !  Not  only  myself,  but  all the  inmates  of  this  hermitage  are  highly  pleased  at having  got  you  in  our  midst  for  so  long.  We  are  sorry  to part  from  you.  Now  look  !  the  animals  of  the  hermitage are  standing  round  you  and  shedding  tears.  Still  we  are consoled  at  your  reunion  with  your  husband.  Naturally you  are  of  a  very  good  character  and  your  life  in  this hermitage  has  given  you  a  nice  training  and  so  there  is  no need  for  any  more  advice  from  me  at  this  time." Saying  this  he  drew  Udayana  to  his  side,  kissed  him  on his  head  and  said  to  the  King  again :  "This  son  is  a  deco- ration to  your  dynasty.  This  handsome  boy  has  been_ taught  everything  becoming  a  royal  prince.  Let  him  be  a costly  gem  to  you". Thus  blessing  the  boy  the  hermit  led  him  to  the  King. The  joy  at  her  reunion  with  husband,  her  shyness  at being  near  him,  her  sorrow  at  having  to  depart  from  the hermitage  and  the  surging  feeling  in  her  mind — all these  made  her  dumb  and  so  being  unable  to  say  any- thing 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  tram,  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.  Sahasra- nika  then  went  to  the  Himalayas  to  practise  ascesis  with his  wife.  (Kathasaritsagara,  Kathamukhalambaka, Tarariga  2). (b)     Enticing  Trnabindu.     A  story  is  se^n  in  the  Bhaga- vata  of  how  Alambusa  enticed  the  King  Trnabindu.  He married   Alambusa   and    a   daughter    named    Idavida (IlabiJ'i)  was  born  to  them.  This  Ilabila  was  married to  Visravas,  to  whom  a  son  named  Kubera  (the  Lord  of wealth)  was  born    By  Alambusa  Trnabindu  had  three sons  called  Visala,   Sunyabandhu  and  Dhiimraketu. "Tarn  bhejelambusa  devi Bhajaniyagunalayam Varapsarayaste,    putrah Kanya  cedabidabhavat Tasyamutpadayamasa Vi-'.rava  dhanadarh  sutarh Pradaya   vidyam  parama- ALARKA  II Mrsiryogebvarat    pituh Visalah  sunyabandhu:,ca Dhumraketu:,catatsutah Visalo  vaimakrdraja VaiSallrh  nirmame  purim". "He  who  is  the  seat  of  all  laudable  qualities  (Trnabindu) was  honoured  by  Alambusa  (as  husband).  Idavida their  daughter  was  given  in  marriage  to  Visravas  and to  them  was  born  Dhanada  (Kubera).  His  father who  was  a  great  hermit  taught  him  everything  required. Three  sons  ViSala,  Sunyabandhu  and  Dhumraketu, were  born  to  them.  Visala  who  was  the  founder  of  the Dynasty,  built  a  city  called  Vais'li."  (Bhagavatam, Navama  Skandham,  Chapter  2,  Stanzas  31-33). Alambusa  took  part  in  the  birthday  celebration  of Arjuna.* (Mahabharata,  Adi  Parva,  Chapter  65,  Stanza  49)  (See Footnote) ALA&KARAGRANTHA.      (A  book    on    rhetorics    and figures  of  speech).  See  the  word  Pattu. ALA&KARAVATl.  Wife  of  King  Naravahanadatta.  It is  seen  in  the  Kathasaritsagara  where  a  Vidyadhara woman  tells  the  story  of  Alarikaravati  to  the  King. Once  a  vidyadhara  named  AlarikarasTla  ruled  over  a city  called  Sri  Sundarapura  in  the  Himalayas.  His  wife was  called  Kancanaprabha.  A  son  was  born  to  them. They  named  him  Dharmaula  because  Devi  KatyayanI told  them  in  a  dream  that  the  son  would  become  Dharma- para  (who  performs  duties  well).  To  the  prince,  know- ledge in  every  branch  of  studies  was  imparted  and  then he  was  anointed  heir  to  the  throne.  He  executed  regal functions  to  perfection  and  ruled  his  subjects  better  than his  father.  Kancanaprabha,  wife  of  Alarikarasila,  gave birth  to  a  daughter.  At  the  time  of  her  birth  a  heavenly voice  said  that  she  would  become  the  wife  of  Narava- hanadatta the  emperor  of  the  Vidyadharas.  They  named her  Alarikaravati.  She  grew  into  a  very  beautiful  maiden. She  learned  arts  and  sciences  from  her  father.  She  went on  a  pilgrimage  to  the  Siva  temples  far  and  wide.  One day  she  heard  a  celestial  voice:  "Go  to  the  Svayambhu •  temple  in  Kasmira  and  worship  there  and  you  will  get as  your  husband  Naravahanadatta."  Finally  Nara- vahanadatta the  emperor  of  Vidyadharas  married  her. (Kathasaritsagara,  Lambaka  9,  Taranga  1). ALOLUPA.  A  son  of  Dhrtarastra. ALPAKALA  (M).  A  short  time.  (Alpa  =  short  and  Kala =  time).  In  the  Bhagavata  the  following  definition  is given  of  alpakala  :  "Take  two  tender  leaves  of  a  lotus and  place  one  on  the  other.  Let  a  strong  man  take  a sharp  needle  and  thrust  it  hard  at  the  leaves.  The  time taken  for  the  needle  to  pierce  one  leaf  and  reach  the other  is  alpakala".  [Bhagavata  (Malayalam  version), Skandha  3]. ALARKA(M)  I.  The  name  of  an  insect.  It  was  in  the form  of  this  insect  that  Indra  went  and  bore  a  hole  on the  leg  of  Karna  while  Para.'turama  was  sleeping  on  his lap.  The  blood  that  flowed  from  Kama's  foot  wetted  the body  of  the  preceptor. ALARKA  II.  A  king  of  the  states  of  Ka$I  and  Karusa. He  was  a  very  honest  man.  Forsaking  all  riches  and  his kingdom  he  accepted  Dharmamarga.  (Sloka  64,  Chap- ter 115,  Anusasana  Parva,  M.B.).  He  was  a  member  of *Alambusa  was  the  mother  of  the  Celestial  maid  Kalavati.  See  the  word  Thintha  Karate. ALATAKSl 27 AMBA the  council  of  yama.  He  attained  salvation  by  yoga  and meditation.  (18th  Sloka,  Chapter  8,  Sabha  Parva,  M.B.). Once  Alarka  decided  to  overcome  the  five  senses.  To control  them  he  sent  arrows  at  the  mind,  nose,  tongue, ear,  eye,  skin  and  intelligence.  But  the  senses  never surrendered  to  them.  Then  Alarka  by  sheer  dhyana and  yoga  brought  them  under  control.  (M.B.,  Anu- sasana  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.  (Ramayana,  Ayodhya  Kanda, Sarga,  12,  Sloka  43). ALATAKSl.  A  woman  in  the  service  of  Skanda.  (M.B., Salya  Parva,  Chapter  43,  Stanza  8). ALAYUDHA.  A  giant.  He  was  the  brother  of  Bakasura. He  fought  on  the  side  of  the  Kauravas.  (M.B.,  Drona Parva,  Chapter  95,  Stanza 46  and  Chapter  1 76,  Stanza  6). Alayudha  combated  with  Bhimasena  and  Ghatotkaca and  was  killed  by  Ghatotkaca. AMADHYA.  A  synonym  of  Sri  Krsna.  (M.B.,  Santi Parva,  Chapter  342,  Verse  90). AMAHATHA.  A  serpent.  It  was  burnt  up  in  the  fire  at the  Sarpa  satra  of  Janamejaya.  (M.B.,  Adi  Parva, Chapter  57,  Verse  16). AMANTHU.     A  king  of  the  family  of  Priyavrata. Genealogy.  From  Visnu  descended  in  this  order  : Brahma-Svayambhuva  Manu  -  Priyavrata  -  Aglndhra- Nabhi-Rsabha  -  Bharata  -  Sumati  -  Devatljit  -  Deva- dyumna  -  Paramesti  -  Pratiha  -  Pratiharta  -  Bhuma  - Sita  -  Prastoka  -  Vibhu  -  Prthusena  -  Nakta  -  Gaya  - Citraratha  -  Samrat  -  Marici  -  Vinduman  -  Madhu  - Vlravrata  -  Amanthu.  Vlravrata  had  two  sons,  Manthu and  Amanthu. AMARACANDRA.  A  Sanskrit  poet.  It  is  believed  that he  lived  in  the  13th  Cent.  A.D.  Bala  Bharata  was  his work.  Amaracandra  was  a  Jaina  priest.  It  is  said  that he  was  a  courtier  of  Visaladeva,  the  son  of  King  Vira- dhavala  who  ruled  over  Gujarat  from  1243  to  1262. AMARAGUPTA.  He  was  the  minister  of  King  Vikrama- sirhha  who  ruled  over  Avanti  in  olden  times.  (Katha- saritsagara,  Madana  Man  cuka  lambaka,  First  Taraiiga ) . AMARAHRADA.  A  place  of  holy  bath.  One  who  takes his  bath  here  will  attain  Svarga.  (M.B.,  Vana  Parva, Chapter  83,  Verse  106). AMARAKAIVTAKA.  A  mountain.  It  was  on  this mountain  that  some  parts  of  Tripura,  which  was  burnt by  Siva  fell-  From  that  time  it  became  a  holy  place.  In Padma  Purana,  Adi  Khanda,  Chapter  15,  we  see  the following  passage  about  the  benefits  obtained  by  visit- ing this  holy  place.  "One  who  goes  to  Amarakantaka mountain  will  enjoy  the  fourteen  worlds  for  thirtyseven thousand  crores  of  years.  Afterwards  he  will  be  born  on earth  as  King  and  reign  as  supreme  emperor.  A  visit  to Amarakantaka  has  ten  times  the  value  of  an  A^vamedha. If  one  has  Siva's  darsana  there,  one  will  attain  Svarga. At  the  time  of  eclipse,  all  kinds  of  holy  things  converge towards  Amarakantaka.  Those  who  take  their  bath  in Jvalesvara  in  Amarakantaka  will  enter  Svarga.  The dead  will  have  no  rebirth.  Those  who  renounce  their lives  at  Jvalesvara  will  live  in  Rudraloka  till  the  time  of great  Deluge.  In  the  valley  of  Amarakantaka  and  in  the Tirtha  live  D^vas  known  as  Amiras  and  numerous  Rsis. Amarakantaka  Ksetra  has  a  circumference  of  one  yojana. (about  eight  miles). AMARAPARVATA.  An  ancient  place  in  Bharata. Nakula  had  conquered  this  place.  (M.B.,  Sabha  Parva, Chapter  32,  Verse  11). AMARAVATl.  It  is  the  city  of  Indra,  the  King  of  the Devas.  Its  location  is  described  in  Devi  Bhagavata  as follows:  "Brahma's  world  extends  over  10,000  yojanas on  the  Mahameru  mountain.  There  are  eight  cities — each  2,500  square  yojanas  in  extent — of  the  Astadik- palakas  in  eight  parts  of  this  Brahmapuii.  Thus  there  are nine  cities  on  the  top  of  the  Maha  Meru.  They  are  the following: — 1.  In  the  centre  is  Brahma's  city,  Manovatl. 2.  To  the  east  of  Manovatl,  Indra's  city,  Amaravatl. 3.  In  the  south-east  corner,  Agni's  city,  Tejovati. 4.  On  the  southern  side,  Yama's  city,  Samyamani. 5.  In  the  south-west  corner,  Nirrti's  city,  Krsnanjana. 6.  In  the  west,  Varuna's  city,  Sraddhavatl. 7.  In  the  north-west  corner,  Vayu's  city,  Gandhavati. 8.  In  the  north,  Kubera's  city  Mahodaya. 9.  In  the  north-east  corner,  Siva's  city,  Ya:'ovati. (Devi  Bhagavata,  Astama  Skandha). AMARDANA.     See    the    word    "PAJSfCATANTRA". AMAVASl.  In  Amarako.'^a  we  read  about  AmavasI: "Amavasya  tvamavasya  daiSah  suryendusamgamah". AmavasI  means  New  Moon.  "Ama"  means  "Saha". So  AmavasI  is  the  Union  of  Sun  and  Moon  in  the  same rasi. Once  Bhrgu  Maharsi  cursed  Agni.  At  that  time  Agni explained  the  importance  of  AmavasI.  The  oblations which  ate  offered  as  homa  into  the  fire  become  the  food of  the  Devas  and  Pitrs.  Substances  offered  as  homa  on PurnamasI  become  food  of  the  Devas  and  those  offered on  AmavasI  become  food  of  the  Pitrs.  (M.B.,  Adi Parva,  Chapter  7). AMAVASU   I.     Son  of  Pururavas    by     UrvasT.    (M.B., Adi  Parva,  Chapter  75,  Verse  24). Genealogy.     From    Visnu,    Biahma-Atri-Candra-Budha- Pururavas-Amavasu . AMAVASU  II.  One  of  the  Pitrs.  Once  Acchoda  was fascinated  by  the  physical  charm  of  this  Amavasu  and made  advances  of  love  to  him.  Amavasu  repelled  her advances.  On  account  of  this  impropriety  of  Acchoda, who  was  a  spiritual  daughter  of  the  Pitrs,  she  was  de- graded and  in  her  next  birth  was  born  as  Kali  or Satyavati.  (Padma  Puiana,  Srsti  Kh;nda). AMBA.     Daughter   of  a  Kng  of  Kf.si. 1 )  Ambd  and  Vicitravir}  a.  Amba  is  an  ill-starred character  in  the  story  ol  the  Maha.bhf.rata.  She  had two  younger  sisters  named  Ambika  and  Ambalika. Bhisma,who  had  taken  a  vow  to  remain  a  bachelor  for life,  had  once  taken  Amb  .,  Ambika  and  Ambalika,  the three  daughters  of  the  King  of  Kail,  to  Hastinapura. The  circumstances  in  which  this  happened,  are  descri- ed in  Devi  Bhagavata,  Prathama  Skandha  as  follows  : Santanu,  a  King  of  the  Candra  Varh;:a,  had  two  wives, Gaiiga  and  Satyavati.  Bhlsma  was  the  son  of  Gaiiga and  Citraiigada  and  Vicitravirya  were  the  sons  of Satyavati.  Soon  after  Bhisma's  birth,  Gaiiga  vanished. After  a  long  period  of  reign,  Santanu  also  died.  Satya- vati and  the  three  sons  were  left  behind  in  the  palace. According  to  a  vow  he  had  taken  long  ago,  Bhlsma, instead  of  succeeding  to  his  father's  throne,  left  it  to  his brother  Citraiigada.  Once  Citraiigada  went  for  hunting in  the  forest.  There  he  came  across  a  Gandharva  named Citrangada.  The  Gandharva  did  not  like  another  man AMBA 28 AMBA with  his  own  name  to  be  living  in  this  woild.  So  he killed  the  king.  Alter  that  Vicitravlrya  became  king. Bhlsma  had  to  take  up  the  task  of  arranging  a  suitable marriage  for  Vicitravlrya. 2)  The  Svayamvara.     It  was  at  this  time  that  Bhlsma came  to  know  that  the  King  of  Kasi  was  arranging  the Svayarhvara  of  his  three  daughters,  Amba,  Ambika  and Ambalika.  Bhlsma  went  there  and  in  the  presence  of  all the   kings  who   had   assembled   there,    took   the   three princesses  with  him  to  Hastinapura.  There  he  made  all preparations  for  the  marriage.  But  as  the  time  for  the ceremony  approached,  the  eldest  and  most  beautiful  of the  princesses,  Amba  went  to  Bhlsma  and  said  :  "I  had already  made  up  my  mind  long  ago  to  marry  Salva,  the King.  Besides,  we  are  deeply  in  love  with  each  other. Therefore,  please  consider  whether  it  is  proper  on  the part  of  a  great  man  like  you  to  force  me  into  another marriage." On  hearing  this,  Bhlsma  allowed  her  to  do  as  she  liked. Amba  then  went  to  King  Salva  and  made  an  appeal  to him  to  accept  her  as  his  wife  since  they  were  mutually in  love. 3)  Salva  s   rejection.     To     her     words   Salva   replied: "What  you  have  said  about  our  mutual  love  is  true.  But it  is  not  right  for  a  man  to  accept  a  woman  who  has  been accepted  by  another.  I  saw  Bhlsma  taking  you  by  hand and  helping  you  into  his  chariot.     Therefore  go  at  once to  Bhlsma  himself  and  ask  him  to  accept  you."  Stunned by  his  words,  she  turned  away,  to  go  to  the  forest  to  do penance. 4)  Revenge  on  Bhisma.     In  the  Mahabharata,    Udyoga Parva,  Chapter  1 7,  we  find  that  Amba  had  cherished  a secret  desire  to  wreak  vengeance  on  Bhlsma.  She  went  to the  Asrama  of  Saikhavatya  Muni  in  the  forest  and  stayed there  for  the  night.  Her  wish  to  do  penance  was  approv- ed by  the  Muni.     On    the  next  day,  Amba's  maternal grandfather,  Hotravahana     (Srnjaya)   came  that  way. Hotravahana  came  to  know  of  all  her  misfortunes.  He advised  her  to  inform  Parasurama  of  all  her  grievances. Just  at  that  moment  Akrtavrana,  a  follower  of  Para'm- rama  happened  to  come  there.  Hotravahana  introduced Amba   to  Akrtavrana.    Both   Akrtavrana   and   Srnjaya explained   all   her   affairs   to   Parasurama.  Parasurama undertook  to  persuade  Bhlsma  to  accept  Amba  (as  his wife).  But  Para  drama's  proposal  was  turned  down  by Bhlsma.  A  terrible  duel   took  place  between  them  at Kuruksetra.  When  the  fight  reached   a  critical  stage, Narada  and  the  gods  induced  Parasurama  to  withdraw from  the  duel.  Thus  the  fight  ended  with  equal  victory to  both.  Finding  that  it  was  not  possible  to  achieve  her object    through    Para-iurama's    mediation,    Amba    re- nounced food,  sleep  etc.  and  went  to  the  Yamuna  valley to  do  penance  for  six    years.     (M.B.,   Udyoga  Parva, Chapter  188).     After  that    for  one  year  she  went  on  a fast,  lying  under  the  water  in  the  river  Yamuna.  Again for  another  year  she  did  penance,  standing  on  the  tip  of the  toes  and  eating  only  dry  leaves.  Next,  she  reduced the  sky  and  earth   to   flames  by  doing  penance.  The goddess  Gariga    appeared  to  her  and  when  she    under- stood her  plight,  she  told  Amba  that  it  was  not  possible to  kill  Bhlsma.  In  her  agony  and  despair,  without  even drinking  water,  she  wandered  about  here  and     there. The  goddess  Gariga  cursed  her  to  become  a  river  in  the Vatsa  country.  As  a  result  of  the  curse,  a  part  of  her  was turned   into   the   river  known  as  Amba. 5 )  Siva's  Boon.     The   remaining  part  of  her  engaged itself  in  penance.  Siva  appeared  to  her  and  told  her  that in  the  next  birth  she  would  attain  masculinity.  He  added that  she  would  be  born  in  the  Drupada  dynasty  as  a great  archer  under  the  name  of  Citrayodhi  and  kill Bhlsma.  Pleased  with  this  prophecy,  she  took  a  vow  that she  would  kill  Bhlsma  and  making  a  pyre,  burnt  herself to  death. 6)  Rebirth.     King  Drupada's  queen  had  been  in  great distress  for  a  long  time  because  she  had  no  children. Drupada  propitiated  Siva  by  worshipping  him  for  an issue.  Siva  blessed  him  and  said  that  a  girl  would  be born  to  him,  but  she  would  be  transformed  into  a  boy. In  due  course,  the  queen  gave  birth  to  a  girl,  but  it  was announced  that  it  was  a  boy.  Therefore  the  child  had  to be  brought  up,  dressed  like  a  boy.  The  child  became famous  under  the  name  of  Sikhandi.  When  Sikhandl 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  Sikhandi  who  was  already  a  youthful virgin  !  But  his  wife  assured  Drupada   that  Sikhandi would  become  a  man,  according  to  Siva's  blessing.  So, Drupada  made  a  proposal  for  Sikhandi's  marriage  with the  daughter  of  the  King  of  Da:;arna. 7)  Sikhandi's   Marriage.     Hiranyavarna,  the    King    of Da^arna,  gave  his  daughter  in  marriage  to  Sikhandi. The  couple  arrived  at  Kambalyapura.  By  this  time  the wife  came  to  know  that  the  "husband"  was  a  woman. She  disclosed  the  secret  to  her  Ladies-in-waiting.  They in  turn  communicated  it  to  the  king.  Enraged  at  this, Hiranyavarna  sent  a  messenger  to  King  Drupada  to ascertain  the  truth  of  the  matter.  He  even  began  to make  preparations  for   waging  a  war  against  Drupada, King  of  Pancala.  Drupada  and  his  queen  were  in  a  fix. At  this  stage  the  distressed  Sikhandi  proceeded  to  the forest,    determined    to    commit    suicide.  People    were afraid  of  entering  that  forest  because  a  Yaksa  named Sthunakarna  lived  there.  Sikhandl  went  to  the  premises of  the  Yaksa  and  performed  certain  rites  for  a  number  of days.  The  Yaksa  appeared  to  her.  Sikhandi  explained the  whole  matter  to  him.  They  entered  into  a  contract. According  to  it,   they  exchanged  their  sexes — Sikhandi receiving  the  male  sex  of  die  Yaksa  and  the  Yaksa  receiv- ing the  female  sex  of  Sikhandi.  Sikhandi  returned  home as  a  man.  Drupada  repeated  with  greater  force  his  old plea  that  his  child  was  a  man.  Hiranyavarna  made  a thorough  examination  of  Sikhandi  and  convinced  him- self of  the  truth.  Many  years  after,  Hiranyavarna  died. 8)  Kubera's  Arrival.     At  that  time,  in  the  course  of  his world  tour  Kubera  arrived  at  the  residence  of  Sthuna- karna. The  Yaksa  who  was  in  female  form,  did  not come   out   to   receive   Kubera.  In   his   anger,   Kubera pronounced  a  curse  that  the  female  sex  of  Sthunakarna and  the  male  sex  of  Sikhandl  would  continue  for  ever. The  Yaksa  prayed  for  the  lifting  of  the  curse.  Kubera released  him  from  the  curse  by  saying  that  after  the death  of  Sikhandi,  the  Yaksa  would  be  restored  to  his own   male     sex. According  to  the  previous  agreement,  Sikhandi  went  to Sthunakarna's  place  after  the  death  of  Hiranyavarna. But  coming  to  know  of  all  that  had  happened,  he  return- ed home.  Thus  Sikhandi  became  a  man  permanently. Sikhandi  had  received  his  training  in  arms  under  Drona- carya.  In  the  great  Kaurava-Pandava  battle,  he  became a  charioteer. AMBAJANMA 9)  Sikhandl's  Revenge.  The  Mahabharata,  Bhisma Parva,  Chapter  108,  describes  Bhisma's  encounter  with Sikhandi  during  the  Kaurava-Pandava  battle.  The Pandavas  started  the  day's  battle  by  keeping  Sikhandi in  the  vanguard.  Bhima,  Arjuna,  Abhimanyu  and  other warriors  were  giving  him  support.  It  was  Bhisma  who led  the  Kaurava  forces.  Arrows  began  to  fly  from  both sides.  It  was  the  tenth  day  of  the  battle  and  Sikhandi shot  three  arrows  aimed  at  Bhisma's  breast.  Bhisma with  a  smile  of  contempt  said  to  Sikhandi,  "Sikhandi  ! Brahma  created  you  as  a  woman.  You  may  do  as  you like".  Hearing  this  taunt,  Sikhandi  became  more  in- furiated. Arjuna  inspired  him  with  greater  courage. After  that,  keeping  Sikhandi  in  front,  Arjuna  began  to fight  with  Bhisma.  Sikhandi  also  showered  his  arrows on  him.  Ten  of  these  arrows  of  Sikhandi  hit  Bhisma's breast.  Bhisma  disregarded  even  those  arrows.  At  last he  said:  "I  cannot  kill  the  Pandavas  because  they  are invulnerable  (avadhyah).  I  cannot  kill  Sikhandi  be- cause 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  forme  to  die." Meanwhile  Sikhandi  and  Arjuna  were  discharging  a continuous  and  heavy  shower  of  arrows  at  Bhisma.  At last  Bhisma  fell  down.  (M.B.,  Udyoga  Parva,  Chapter 173). AMBAJANMA.  It  is  a  place  of  sacred  bath  where  the sage  Narada  usually  resides.  Those  who  die  here  will attain  salvation  (Moksa)  by  Niirada's  blessing,  accord- ing to  M.B.,  Vana  Parva,  Chapter  83,  Verse  81. AMBALIKA.  (1)  The  youngest  of  the  three  daughters of  the  King  of  Kasl — Amba,  Ambika  and  Ambalika. Vicitravlrya,  son  of  Santanu  married  Ambika  and Ambalika.  The  mother  of  this  princess  was  Kausalya. 2)  Pdndus  Mother.  Vicitravlrya  died  before  children were  born  to  his  wives.  To  avoid  the  extinction  of  the family,  Satyavall,  mother  of  Vicitravlrya  summoned Vyasa,  her  other  son  and  asked  him  to  beget  a  son  for Ambika.  Vyasa  obeyed  his  mother  half-heartedly. Ambika  did  not  like  the  dark-complexioned,  crudely attired  Vyasa.  Still  owing  to  the  Mother's  pressure,  she passively  submitted  to  the  act.  As  a  result  of  their  union was  born  Dhrtarastra,  who  was  blind  from  his  birth.  The grief-stricken  mother  called  Vyasa  again  and  asked  him to  have  union  with  Ambalika  this  time.  As  Ambalika's face  was  pale  at  the  time  of  their  union,  a  child  with pale  complexion  was  born  to  her.  He  was  named  Pandu. Having  thus  failed  in  both  attempts,  SatyavatI  asked Ambika  to  go  to  Vyasa  again.  At  night  Ambika  secretly disguised  her  waiting-maid  and  sent  her  in  her  own place,  to  Vyasa.  The  waiting-maid  experienced  exquisite pleasure  in  Vyasa's  company  and  as  a  result  a  most intelligent  son  was  born  to  her.  It  was  he  who  became the  renowned  Vidura.  (M.B.,  Adi  Parva,  Chapter  106). AMBARlSA  I.     A  King  of  the  Iksvaku  dynasty. 1 )  Genealogy  and  Birth.  From  Visnu  was  born  in  the following  order  :  Brahma-Marici-Kasyapa.  -  Vivasvan- Vaivasvatamanu-Iksvaku-Vikuksi  -  Sasada  -  Puranjaya- Kukutstha-Anenas-Prthulasva-Prasenajit  -  Yuvanasva- Mandhata-Ambarlsa.  Mandhata  had  three  sons:  Amba- rlsa, Mucukunda  and  Purukutsa  and  fifty  daughters. 29  AMBARlSA  I The  Muni    (Sage)    Saubhari  married  the  daughters. 2)  Ambarisa's  Taga   ( sacrifice) .     In  Valmlki    Ramayana there  is  a  story  of  Devendra's    theft    of   the    sacrificial cow    from   Ambarlsa's    yagasala.  Devendra  could  not bear  the    thought    of  King    Ambarlsa  winning  world- renown  and  glory  by  performing  yagas.  Therefore  Indra stole  the   sacrificial    cow  and  took  it  away.  The  Upa- dhyaya  ( Chief  Priest )  was  alarmed  at  the    disappear- ance of  the  cow  and  expressed  his  opinion   to  the  King that  it  would  be  enough  to  sacrifice  a  human  being  in- stead of  the  cow.  The  King  searched  for  the  cow  in  all countries,  cities  and    forests.  At   last  he    reached    the peak  of  Bhrguturiga   where   the    sage  Rcika  lived  with his  wife  and  children.  The  King  explained  to    the   sage the  whole  story.  He  requested  him  to  sell  one  of  his  sons in    exchange  for    100,000    cows.  Rcika  had  three  sons. The  eldest  was    his  father's    favourite  and  the  youngest was  the  mother's  pet.  In  the  end,  Rcika  sold  the  second son,  SunaSsepha  in  return  for  100,000  cows. On  his  return  journey  with  Sunassepha  the  king  rested for  a  while  at  Puskara  Tlrtha.  There  Sunassepha happened  to  meet  his  uncle  Visvamitra  and  complain- ed to  him  about  his  sad  plight.  Sunassepha's  wish  was that  the  king's  yaga  should  be  performed  and  at  the  same time  his  own  life-span  should  be  extended.  Visvamitra promised  to  save  Sunassepha.  He  called  Madhu- cchandas  and  his  other  sons  and  said  to  them :  "One  of you  must  take  the  place  of  Ambarlsa's  sacrificial  cow and  save  the  life  of  Sunassepha.  God  will  bless  you." But  none  of  the  sons  of  Visvamitra  was  prepared  to become  the  sacrificial  cow.  Visvamitra  uttered  a  curse on  his  sons  that  they  would  have  to  spend  a  thousand years  on  earth,  eating  dog-flesh.  Then  he  turned  to Sunaisepha  and  told  him  that  if  he  prayed  to  the  gods at  the  time  of  Ambarlsa's  yajfla,  they  would  save  him. So  Sunassepha  went  to  Ambarlsa's  yagasala.  As ordered  by  the  assembled  guests,  Ambarlsa  bound Sunassepha  and  had  him  dressed  in  blood-red  robes, ready  for  the  sacrifice.  Sunassepha  began  to  praise  and pray  to  the  gods.  Soon  Indra  appeared  and  blessed  him with  longevity.  He  also  rewarded  Ambarlsa  for  his yaga.  Thus  Sunassepha  was  saved.  *  (Valmiki  Rama- yana Bala  Kanda,  Sarga  61). 3)  Ambarifa  and  Durvdsas.  In  Bhagavata  we  see  a  story which  describes  how  the  Sudarsana  Cakra  which  emerg- ed from   Ambarlsa's    forehead    chased  Durvasas   in   all the  three  worlds.  Ambarlsa  was  a  devout  worshipper  of Visnu.  From  the  very  beginning  of  his  reign,  peace  and prosperity  spread    all    over     the  country.    Mahavisnu who  was  pleased  with  the  deep    piety   and   devotion  of Ambarlsa  appeared    to    him  and  bestowed  on  him    the control  of  his  (Visnu's)  Sudarsana    Cakra.    After  that Ambarlsa  'started    the   observance  of   EkadasI    vrata. The  rigour  of  the   observance  alarmed  even  Indra.  He decided  to  obstruct  the  observance  somehow  or  other.  At that  time,  Durvasas  arrived    in    devaloka.    Indra   insti- gated   Durvasas    to    spoil    the    EkadasI    observance  of Ambarlsa. Durvasas  went  to  Ambarlsa's  palace.  There  the  King received  him  with  due  respect  and  sent  him  to  the  river Kalindi  for  his  bath  and  morning  rites.  Durvasas  went *  The  story  of  SunasseDha  may  be  seen  with  slight  variations  in  the  Devi  Bhagavata  and  other  Puranas.  In  those  versions,  Sunassepha has  been  described  as  the  sacrificial  cow  at  Hariscandra's  yaga,  and  moreover,  Ajigarta  is  referred  to  as  the  father  of  Sunassepha.  (Brahmanda Parana,  Chapter  58  gives  the  same  story  as  in  Valmiki  Ramayana) . AMBARISA  II 30 AMOGHA for  his  bath  and  deliberately  stayed  away  till  the  con- clusion of  Ambarlsa's  Ekiidail  observance.  At  the  end of  the  observance,  after  feeding  the  gods  with  his )  la'-;.,  - \inbarisa  kept  the  remaining  portion  for Durvasas.  After  his  bath  etc.,  Durvasas  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  Ambarisa.  A  terrible  mons- ter Krtya.  emanated  from  the  Maharsi  and  was  about to  destroy  Ambarlsa.  Ambarlsa  at  once  called  upon Sudarsana  Cakra,  which  appeared  instantly  and  after cutting  the  throat  of  Krtya,  turned  against  Durvasas. Terrified  by  it,  Durvasas  began  to  flee  for  life.  The Cakra  pursued  him  at  his  heels.  Durvasas  went  to  Indra and  sought  refuge  with  him.  But  the  Cakra  followed him  there.  Indra  pleaded  helplessness.  Then  the Maharsi  went  to  Brahma  and  sued  for  his  help.  There also  the  Cakra  pursued  him.  Brahma  sent  him  to  Siva. Siva  was  also  unable  to  give  him  shelter.  Sudarsana  con- tinued to  chase  him.  Durvasas  then  sought  shelter  with Mahavisnu.  Visnu  told  him  plainly  that  there  was no  alternative  but  to  go  and  sue  for  mercy  to  Amba- rlsa himself  and  advised  him  to  do  so.  At  last  Durvasas returned  to  Ambarlsa  and  begged  his  pardon.  Ambarlsa saved  him  from  Sudarsana  Cakra  and  described  to  him the  glory  resulting  from  the  observance  of  Ekadasi vrata.  (Bhagavata,  Navama  Skandha) . 4)  Other  Details  (1)  Ambarisa  performed  a  yaga  in the  Yamuna  valley.  (M.B.,Adi  Parva,  Chapter  1,  Verse 277;  Bhisma  Parva,  Chapter  9,  Verse  6;  Vana  Parva, Chapter  129,  Verse  2). (2)  Maharsi    Durvasas    recalled     Ambarisa's    power. (M.B.,  Vana  Parva,  Chapter  263,  Verse  33). (3)  The    Sage  Vyasa    once    told    Dharmaputra     that Ambarisa  was  one  of  the  16  great  kings    who  lived  in ancient  times.  The  16   reputed  Kings   were  :  Marutta, Suhotra,  Paurava,  Sibi,  Sri  Rama,   Bhaglratha,  Dilipa, Mandhata,  Yayati,  Ambarisa,  Sasabindu,  Gaya,  Ranti- deva,  Bharata,  Prthu    and  Parasurama.   (M.B.,   Drona Parva,  Chapter  64). (4)  Ambarlsa  fought  single-handed  against    thousands of  Kings.  (M.B.,  Drona  Parva,  Chapter  64). (5)  He    performed  one  hundred  yagas.    (M.B.,  Drona Parva,  Chapter  64) . (6)  Ambarisa  once  questioned  Indra  about  his  (Amba- risa's)    army  Chief    Sudeva    becoming  more  mighty than    himself.   (M.B.,  Santi  Parva,  Chapter  98,  Verses 6-11). (7)  Ambarisa  gave  110  crores  of  cows  to  the  Brahmins. (M.B.,  Santi  Parva,  Chapter  234,  Verse  23). (8)  Ambarisa  was  also  among  the  Munis  who  committ- ed theft  of  Agastya's  lotuses.    (M.B.,  AnuSasana   Parva, Chapter  94,  Verse  24) . (9)  Besides    giving  cows  to  Brahmins,  Ambarisa  gave them  the  country  also.(M.B.,  Anusasana  Parva,  Chapter 137,  Verse  8). AMBARlSA  II.  When  Balabhadrarama  entered  the lower  world  (Patala)  after  death,  among  the  Nagas who  welcomed  him,  there  was  one  called  "Ambarisa". (M.B.,  Mausala  Parva,  Chapter  4,  Verse  16). AMBASTHA  I.  King  Srutayu,  who  belonged  to  the  party of  the  Kauravas  was  the  ruler  of  Ambastha  land  and so  he  was  called  Ambastha.  (M.B.,  Bhisma  Parva, Chapter  96,  Verses  39-40) .  He  was  killed  in  the  fight with  Arjuna.  (M.B.,  Drona  Parva,  Chapter  93,  Verses 60-69) . AMBASTHA  II.  There  was  a  hero  called  Ambastha among  the  warriors  on  the  side  of  the  Pandavas.  (M.B., Drona  Parva,  Chapter  25,  Verse  50).  He  fought against  King  Cedi  who  was  on  the  side  of  the  Kauravas and  in  the  fight  King  Ccdi  fell. AMBASTHA  III.     See  the  word  "VAR1VJA". AMBASTHAM.  A  region  in  ancient  India.  It  is  believ- ed that  it  was  to  the  north  of  Sindlia  (M.B.,  Sabha Parva,  Chapter  37,  Verse  7) . AMBHORUHA.  A  son  of  Sage  Visvamitra.  (M.B.,  Anu- sasana Parva,  Chapter  4,  Verse  59). AMBIKA  I.  Elder  sister  of  Ambalika.  (See  AMBA- LIKA). AMBIKA  II.  Another  name  of  Parvati.  (Agni  Purana, Chapter  12). AMBUMATl.  A  river.  (M.B.,  Vana  Parva,  Chapter  83, Verse  56). AMBUVAHINI.  A  river.  (M.B.,  Bhisma  Parva,  Chapter 9,  Verse  27) .  Praising  this  river  at  dawn  and  dusk  will bring  divine  grace.  (M.B.,  Anusasana  Parva,  Chapter 165,  Verse  20). AMBUVlCA.  One  of  the  Kings  of  Magadha.  He  had  a minister  named  Mahakarni.  (M.B.,  Adi  Parva,  Chapter 203,  Verses  17-19). AMHU.  An  Asura  in  the  period  of  the  Rgveda.  This Asura  had  been  doing  much  harm  to  the  hermits. Purukutsa  was  the  hermit  whom  he  tormented  most. Indra  vanquished  this  Asura  and  destroyed  seven  of his  cities.  (Rgveda,  Mandala  1,  Anuvaka  11,  Sukta 63,  Khanda  7). AMITADHVAJA.  A  Raksasa.  ( M.B.,  Santi  Parva,  Chap- ter 227,  Verse  50). AMITAUJA.  A  mighty  Ksatriya  King  of  the  Paficala kingdom.  He  was  born  from  the  element  of  a  Raksasa named  Ketuman.  Before  the  Pandavas  went  to  war,  they had  sent  an  invitation  to  him.  He  was  one  of  the  distin- guished royal  allies  of  the  Pandavas.  (M.B.,  Adi  Parva, Chapter  67,  Verse  12;  Udyoga  Parva,  Chapter  4, Verse  12;  Udyoga  Parva,  Chapter  71,  Verse  11). ,  AMITRAJIT.  A  King.  In  his  country  there  were  innu- merable Siva  temples.  Narada  Muni  who  was  delighted by  this  sight,  went  to  the  Palace  and  said  to  Amitrajit: "In  the  city  of  Campakavati  there  is  a  Gandharva virgin  named  Malayagandhinl.  She  has  been  abducted by  Karikalaketu,  a  Raksasa.  She  has  promised  to  marry the  person  who  will  rescue  her  from  him.  Therefore please  save  her  from  the  Raksasa."  As  suggested  by Narada  Amitrajit  killed  Kankalaketu  in  battle  and recovered  Malayagandhinl  and  married  her.  Vira  was their  son.  (Skanda  Purana). AMOGHA  I.  A  Yaksa  who  accompanied  Siva  when  the latter  once  went  on  a  journey  to  Bhadravata.  (M.B., Vana  Parva,  Chapter  231,  Verse  35). AMOGHA  II.  This  name  has  been  used  as  a  synonym  of Skanda.  (M.B.,  Vana  Parva,  Chapter  232,  Verse  5) . AMOGHA  III.  A  synonym  of  Siva.  (M.B.,  Anusasana Parva,  Chapter  17,  Verse  114). AMOGHA  IV.  A  synonym  of  Visnu.  (M.B.,  Anusasana Parva,  Chapter  149,  Verse  25) . AMOGHA(M).  An  Agni  which  originated  from  Brhas- pati's  family.  (M.B.,  Vana  Parva  Chapter  222,  Verse 24). AMOGHA.  Santanu  Maharsi's  wife.  Once  Brahma visited  Santanu  Maharsi's  Asrama.  As  the  Maharsi  was AMPITTA 31 AMRTAM not  at  home,  it  was  Amogha  who  received  the  guest with  due  reverence.  Fascinated  by  the  irresistible charm  of  Amogha,  Brahma  had  an  involuntary  emis- sion of  seminal  fluid.  He  felt  ashamed  of  his  own  weak- ness and  left  the  Asrama  immediately.  The  Maharsi who  returned  to  the  Asrama  soon  after,  came  to  know from  his  wife  whose  semen  it  was.  He  asked  Amogha  to accept  Brahma  Deva's  precious  semen  and  not  to  let  it be  wasted.  Being  a  devoted  wife,  she  accepted  it,  but unable  to  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  Parasurama  washed  away  his  sin  of  annihi- lating the  Ksatriyas.  (Padma  Purana,  Srsti  Khanda,  55) . AMPITTA.  A  name  for  barbers.  'Ampitta' is  derived  from the  Sanskrit  word  "Ambisthah".  The  word  Ambisthah means  Physician.  In  olden  days  barbers  were  physicians also.  Going  about  from  house  to  house,  they  could  easily practise  both  these  professions.  Since  barbers  practised physic  also  they  were  called  Ambisthas.  Ampitta  is  a corrupted  form  of  Ambistha.  (Dravidian  Philology) . Barbers  sometimes  style  themselves  as  "Pandits".  It is  on  the  basis  of  this  that  we  have  today,  "All  Kerala Pandit  Sabha"  and  other  similar  names.  There  is  a legend  on  the  basis  of  which  this  community  has  assum- ed the  title  of  "Pandit". Long  ago  when  Sri  Buddha  was  about  to  go  to  the forest  for  performing  Tapas,  thousands  of  people  flocked together  to  have  his  darsana.  Buddha  wished  to  continue his  journey  after  shaving  his  head.  Buddha  asked  loudly whether  anyone  in  the  crowd  was  prepared  to  shave his  head.  Only  a  single  man  came  forward  cheerfully  to do  that  work.  Buddha  turned  to  him  and  said:  "My dear  friend,  you  are  the  only  Pandit  in  this  crowd.  You have  the  wisdom  to  understand  that  there  is  nothing disgraceful  in  shaving  one's  head." He  shaved  Buddha's  head.  From  that  day  his  descen- dants _came  to  be  known  as  "Pandits". AMRTA.  Daughter  of  a  King  of  Magadha.  She  was  the wife  of  Anasva  and  mother  of  Pariksit.  (M.B.,  Adi Parva,  Chapter  95,  Verse  41) . AMRTAM.  (SeePRAMRTAM). AMRTAM.  A  delicious  and  precious  food  obtained  from the  ocean  of  Milk  when  the  Devas  and  Asuras  churned it.  In  Chapter  152  of  Agni  Purana,  the  word  "Mrtam" is  defined  as  wealth  received  by  begging  and  "Amrtam" as  wealth  received  without  begging,  and  "Pramrtam" as  another  kind  of  wealth  obtained  without  begging. 1)  Cause  of  Ksirabdhi-mathanam.  (Churning  of  the  Sea of  Milk) — Once  when  Maharsi  Durvasas  was  travelling through  a  forest,  he  met  the  Apsara  woman,  Menaka, with  a  garland  of  Kalpaka  flowers  in  her  hand.  The fragrance  of  the  flowers  filled  the  whole  forest.  Durvasas approached  Menaka  and  requested  her  to  give  the  gar- land to  him.  The  Vidyadharl  (Apsara  woman)  prostrat- ed before  the  Maharsi  with  reverence  and  presented the  garland  to  him.  Wearing  that  garland  on  his  hair, Durvasas  went  to  devaloka. There  he  saw  Indra  riding  on  his  elephant,  Airavata, accompanied  by  his  retinue  of  Devas.  The  Maharsi  took the  rare  garland  from  his  head  and  presented  it  to Indra,  the  King  of  Devas.  Indra  received  the  garland and  placed  it  on  Airavata's  head.  The  elephant  was attracted  by  the  fragrance  of  the  garland  and  took  it  in its  trunk,  examined  it  by  smelling  it   and  then  threw  it on  the  ground. Durvasas,  who  became  angry  at  the  way  in  which  his garland  was  slighted  by  Indra  said  to  him:  "Since you  have  treated  my  garland  with  disrespect,  the  gJory and  prosperity  of  devaloka  will  perish  !"  On  hearing the  curse,  Indra  alighted  from  the  elephant,  frightened. He  begged  pardon  of  the  Maharsi.  The  fuiious  Muni continued:  "I  am  not  soft-hearted;  nor  am  I  of  a  for- giving nature.  Other  Munis  may  forgive.  Remember,  I am  Durvasas.  You  have  become  so  haughty  because other  Munis  like  Vasistha  and  Gautama  have  been  flat- tering you  too  much."  Having  said  this  Durvasas  went his  way.  Indra  returned  to  Amaravatl. From  that  day  the  glory  of  devaloka  began  to  decline. The  three  worlds  became  dull.  Even  the  plants  and shrubs  began  to  wither.  The  performance  of  yagas  came to  an  end.  The  Devas  began  to  be  affected  by  the infirmities  of  old  age.  Taking  advantage  of  this  situation, the  Asuras  started  preparations  for  opposing  the  Devas. Under  the  oppression  of  the  Asuras,  the  Devas  groaned in  distress.  Led  by  Agni  Deva  they  sought  refuge  under Brahma.  Brahma  led  them  to  Mahavisnu.  They  all  join- ed in  praising  Visnu  who  appeared  and  told  them  like this:  "O  Gods !  I  shall  enhance  your  glory.  Do  as  I tell  you.  Along  with  the  Asuras  bring  all  kinds  of  medi- cinal herbs  and  deposit  them  in  the  ocean  of  Milk. Obtain  Amrtam  from  it  by  churning  it  with  Mahameru as  the  churning  staff  and  Vasuki  as  the  rope.  The Amrtam  (Amrta)  which  will  be  produced  by  churning the  Milk  sea,  will  make  you  strong  and  deathless.  I shall  see  that  the  Asuras  will  share  in  your  troubles  but not  in  enjoying  Amrtam." 2)  Churning  of  the  Milk  Sea.  After  Visnu  had  vanished, the  Devas  made  a  treaty  with  the  Asuras  and  began  to work  for  getting  Amrtam.  All  of  them  joined  together in  bringing  various  kinds  of  medicinal  herbs  and  after putting  them  in  the  Milk  sea  which  was  as  clear  as  the cloudless  sky,  began  to  churn  it,  using  Manthara  Moun- tain as  the  churning  staff  and  snake  Vasuki  as  the  rope. The  party  of  Devas  was  posted  at  the  tail-end  of  Vasuki while  the  Asuras  took  their  stand  at  the  head.  The Asuras  became  enervated  by  the  fiery  breath  coming  out of  Vasuki's  mouth.  The  clouds  which  were  blown  by that  breath  invigorated  the  Devas. Mahavisnu  transformed  himself  into  a  tortoise,  and sitting  in  the  middle  of  the  Milk  Sea  served  as  the foundation  for  the  Manthara  Mountain,  the  churning staff.  Assuming  another  form,  invisible  both  to  Devas and  Asuras,  Mahavisnu  pressed  down  the  Manthara Mountain  from  above. While  churning  the  Milk  Sea  like  this,  the  first  object that  rose  to  the  surface  was  Kamadhenu.  Both  Devas and  Asuras  were  strongly  attracted  towards  Kamadhenu While  all  were  standing  spellbound,  VarumdevI  with her  enchanting  dreamy  eyes  next  appeared  on  the  sur- face. Parijatam  was  the  third  to  appear.  Fourth,  a  group of  Apsara  women  of  marvellous  beauty  floated  up.  The Moon  appeared  as  the  fifth.  Siva  received  the  Moon. The  venom  which  came  out  of  the  Milk  Sea  as  the sixth  item,  was  absorbed  by  Nagas.  After  that  arose Bhagavan  Dhanvantari,  dressed  in  pure  white  robes and  carrying  a  Kamandalu  in  his  hand  filled  with Amrtam.  All  were  delighted  at  this  sight.  Next  Maha- laksmi  made  her  appearance  in  all  her  glory  with  a AMRTAM 32 AMRTAM lotus  in  her  hand  and  seated  in  an  open  lotus  flower. Gandharvas  sang  celestial  songs  in  her  presence ; Apsara  women  danced.  For  her  bath,  the  Gariga  river arrived  there  with  her  tributaries.  The  Milk  Sea  itself took  on  physical  form  and  offered  her  a  garland  of  ever- fresh  lotus  flowers.  Brahma  bedecked  her  with  orna- ments. After  that  Laksmldevi,  fully  adorned  in  all  her magnificent  jewels,  in  the  presence  of  all  Devas,  joined the  bosom  of  Mahavisnu.  The  Asuras  were  displeased at  it.  They  snatched  the  pot  of  Amrtam  from  Dhan- vantari  and  fled  away. 3)  How  Amrtam  was  recovered.    With  the  loss  of  Amrtam, the  Devas  were  in  a   fix.  They   began   to  consider  how the   pot  of  Amrtam    could  be  recovered.    Accordingly Mahavisnu  transformed  himself  into  a  celestial  virgin, Mohini,  of  extraordinary  beauty.  She  approached   the Asuras  as  a  shy  girl.   The  Asuras  were   enchanted   by her   surpassing  beauty.    They    asked    her,    "Who    are you  ?"  Looking  down   on  the  ground,  Mohini  replied: "I  am  the  little  sister  of  Dhanvantari.  By  the    time  I came  out  of  the  Milk  Sea,  the  Devas   and  Asuras  had already  gone.  Being  lonely  I  am  going  about  in  search of  a  suitable  mate." On  hearing  her  words,  the  Asuras  began  to  make friends  with  her  one  by  one,  determined  not  to  waste this  opportunity.  They  told  her  that  she  should  distri- bute Amrtam  to  all  of  them  and  in  the  end  she  should marry  one  of  them.  Mohini  agreed,  but  added  :  "All of  you  should  close  your  eyes.  I  shall  serve  Amrtam to  all.  He  who  opens  his  eyes  last,  must  serve  Amrtam to  me  and  he  will  marry  me". All  of  them  accepted  this  condition.  They  sat  in  front of  Mohini  with  closed  eyes.  In  a  moment  Mohini  left the  place  with  the  pot  of  Amrtam  and  went  to  deva- loka. 4)  Rdhu's  neck    is  cut.     When  the  Asuras  opened  their eyes,    Mohini    was  not  to    be    seen.  Finding  that  they were  betrayed,    they  were    in  great  perplexity.  All  of them  pursued   Mohini  to   devaloka.     Devas    had    put the  Sun   and  Moon  gods  on  guard    duty  at  the  gates of  devaloka.   At  the  instance   of  the  Asuras,    Rahu  in disguise  entered    the     divine  assembly  chamber.    The   , Sun  and  Moon  gods  detected  him  and   Visnu  with  his weapon,  Sudarsana  Cakra  cut  open  his  neck.  Swearing that  he  would  wreak  vengeance  on  the  Sun  and  Moon Rahu  returned.   In  the  8th  Skandha  of Bhagavata  it   is said  that   even  now  from  time  to  time  Rahu    swallows the  Sun  and  Moon,  but  they   escape  through  the  open gash  in  his  neck  and  this  is  known  as  solar  eclipse  and lunar  eclipse. 5)  Defeat  of  the  Asuras.     Indra  and  all  other  gods  took Amrtam.  The  enraged  Asuras  attacked  the  gods,   who had  gained  strength  and   vigour  by    taking  Amrtam. The  Asuras  were  driven  away  in  all  directions.  All  the three  worlds  began  to  enjoy  glory  and  prosperity  again. 6)  Kalakuta.     The  story   of  how    the    deadly    poison, Kulakiita  arose  at  the  churning  of  the  ocean  of  Milk, is  given  in  M.B.,  Adi  Parva,  Chapter  18,  Verses  42-45, as  follows  :  After   many   precious   things  had  come  up Kalakuta  poison  with  fumes  and   flames,    appeared  on the   surface    of   the  ocean.    Its  strong   smell  caused  a stupor  in  all  the  three  worlds.  Fearing  that  the  world will  perish,    Brahma  requested    Siva    to   swallow    that poison.    Siva    gulped    it   down,   but   stopped  it   in  his throat.  From  that  day  he  became  "Nilakantha". 7)  The  story  of  Airdvata.  Indra's  tusker  Airavata  was responsible  for  the  churning  of  the  ocean  of  Milk.  But in  the  Mahabharata,  Adi  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 Dcvendra  caught  and  tamed  it.  This  is  an  obvious contradiction.  Besides,  in  Valmlki  Ramayana,  Aranya- kanda,  14th  Sarga,  the  wounded  Jatayu  describing  his family  history  to  Sri  Rama,  gives  the  following  account about  the  origin  of  Airavata  : Kasyapa,  one  of  the  Prajapalis,  married  the  eight daughters  of  Daksa.  One  of  them  named  Krodhavasa had  ten  daughters  by  Kasyapa.  They  were:  Mrgi,  Mrga- mada,  Hari,  Bhadramada.,  Mataiigl,  Sarduh,  Sveta, Surabhi,  Surasa  and  Kadru.  Of  them  Bhadramada gave  birth  to  a  daughter,  Iravati.  The  tusker  Airavata is  Iravati's  son. An  explanation  for  this  discrepancy  may  be  seen  in Visnu  Purana,  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  Airavatas.  This  is  the  only  explanation for  this  apparent  contradiction. 8)  Amrtam  and  Garuda.  There  is  another  story  about Amrtam  which  says  that  Garuda  once  went  to  deva- loka and  brought  Amrtam  from  there  to  be  given  to the  Nagas,  but  Devendra  came  down  and  took  it  back. This  story  is  given  in  Mahabharata  from  Chapter  27 onwards.  Vinata,  a  wife  of  Kasyapa  gave  birth  to Garuda  and  Kadru  and  her  sister  gave  birth  to  the Nagas.  Once  there  was  a  dispute  between  Vinata  and Kadru.  Vinata  said  that  the  hairs  on  the  tail  of  Uccai- sravas,  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  Nagas  went  in  advance  and hung  down  from  the  tail  of  Uccaissravas,  thus  giving  the false  appearance  of  a  tail  with  black  hairs.  By  this  trick Vinata  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  Garuda's  duty.  Kadru  told  him  that if  he  fetched  Amrtam  from  devaloka  and  gave  it  to  the Nagas,  she  was  prepared  to  release  him  from  the  bond- age. So  Garuda  flew  up  to  devaloka,  fought  with  the gods  and  defeated  them.  He  returned  with  the  pot  of Amrtam  and  gave  it  to  the  Nagas.  The  Nagas  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  Amrtam  to  devaloka. When  the  Nagas  returned  after  their  purifying  bath, the  pot  was  not  to  be  seen.  In  their  greed  they  began to  lick  the  darbha  grass  on  which  the  pot  was  placed. The  sharp  edge  of  the  grass  cut  their  tongues  into  two. This  is  why  the  Nagas  (snakes)  came  to  have  forked tongues. Amrtam  which  has  been  thus  recovered  after  many such  adventures,  is  still  preserved  carefully  in  devaloka. [  (1)  M.B.,  Adi  Parva,  Chapter  17.  (2)  M.B.,  Adi Parva,  Chapter  27,  verse  16.  (3)  M.B.  Adi  Parva, Chapter  30,  Verse  2.  (4)  Valmlki  Ramayana,  Aranya Kanda,  35th  Sarga.  (5)  Visnu  Purana,  Section  1, Chapter  9.  (6)  Agni  Purana,  Chapter  152.  (7)  Bhaga- vata, 8th  Skandha.  (8)  Uttara  Ramayana.] AMSA 33 AMSUMATI AMSA.     A  sage  of  the  family  of  Marlci. 1)  Genealogy.     He  was    descended  from  Visnu  through Brahma,  Marlci  and  Kasyapa. 2)  Birth.     Marlci  was  one  of  the  six  sons,    all   rsis,  of Brahma.    These   six    sons,    born    parthogenetically    of Brahma,  were  :  Marlci,  Aiigiras,  Atri,  Pulastya,  Pulaha and  Kratu.  Marlci  had  a  son  named  Kasyapa.  Kasyapa married  the  thirteen  daughters  of  Daksa.  The  eldest  of them,  Aditi,  gave  birth  to  twelve  sonsDhata,  Aryaman, Mitra,  Sakra,  Varuna,  Arhsa,  Bhaga,  Vivasvan,  Pusan, Savita,    Tvasta     and   Visnu.  Arhia  is     one     of    these twelve  sons  who  have  been  called  the    twelve  Adityas. (See  Chapter  65  of  Adi  Parva  of  the  Mahabharata) . 3)  Events.     The  Mahabharata  says  (Sloka  66,  Chapter 123)  that  Arhsa  was  present  at  the  time  of  Arjuna's  birth when  several  devas    had  come  there    to  see  the   infant. In  Sloka  34,  Chapter  45  of  Salya  Parva  it  is  said   that Arhsa  was  present  on  the  occasion  of  the   Abhiseka    of Skandadeva.  Arhsa  is  said  to  have  presented  to  Skanda- deva    five   good     warriors  :     Parigha,     Vata,    Bhima, Dahana  and  Dahati. AMSAPAYA.  Name  of  a  priest  (Rtvik)  qualified  to officiate  at  a  sacrifice.  This  priest  officiated  at  the  sacri- fice (yajna)  performed  by  Brahma  at  Puskaraksetra. (See  Chapter  34  of  Padma  Purana) . AMSAVATARA.  The  incarnation  of  God  on  earth  is called  avatara.  When  the  incarnation  is  only  partial, that  is,  when  only  some  of  the  divine  elements  incarnate, it  is  called  amsavatara  (Arhsa  =  part).  Chapters  54  to 64  of  Adi  Parva  of  the  Mahabharata  give  us  a  list  of the  gods  who  have  incarnated  partially.  The  following list  of  devas  and  their  arhsavataras  is  based  upon  the account  given  in  the  fourth  Skandha  of  Sri  MahadevI Bhaga  vata. Name  of  the  god  Name  of  the  amsavatara 1 .  Kasyapa  Vasudeva 2.  Adisesa  Balabhadra 3.  Narayanarsi  Sri  Krsna 4.  Yamadharma  Yudhisthira 5.  Asvimdevas  Nakula  and  Sahadeva 6.  Dharma  Vidura 7.  Siva  Asvatthama 8.  Gandharvaraja  Devaka 9.  Astavasu  Bhisma 10.  Marudgana  Krpa  ;  Krtavarma 1 1 .  Aditi  Devaki 12.  Nararsi  Arjuna 13.  Vayu  Bhimasena 14.  Surya  Kama 15.  Brhaspati  Drona 16.  Varuna  Santanu 17.  Marut  Virata 18.  Hamsa  Dhrtaras(ra 19.  Dvapara  Sakuni 20.  Pavaka  Dhrstadyumna 21.  Kali  Duryodhana 22.  Raksasa  Sikhandl 23.  Varuna  Drupada 24.  Visvedevas  Sons  of  Pancali 25.  Dhrti  Mldrl 26.  Vipracitti  Jarasandha 27.  Hayagriva  Kesi 28.  Baskala  Bhagadatta 29.  Lamba  Pralamba 30.  Sanatkumara  Pradyumna Name  of  the  god 31.  LaksmI 32.  Sidd'hi 33.  Mad 34.  Jaya 35.  Vijaya 36.  Hiranyaksa 37.  Hiranyakasipu 38.  Ravana 39.  Kumbhakarna 40.  Prahlada 41.  Kalanemi 42.  Anuhlada 43.  Khara Name  of  the  amsavatara Pancali KuntJ Gandhari Hiranyaksa Hiranyakasipu Ravana Kumbhakarna Sisupala Dandavaktra Salya Kamsa Dhrstaketu Dhenuka. (For  more  details  see  under  the  word,  AVATARA) . AMSUDHANAPATTANA.  Name  of  an  ancient  tovn  in North  India.  Bharata  passed  through  this  town  while going  to  Ayodhya  from  Kekaya  after  Dasaratha's  death. Valmiki  has  described  this  town  in  the  Ramayana  in this  context. AMSUMAN.  Name  of  a  King  belonging  to  the  Solar dynasty  (Surya  Variisa) . 1 )  Genealogy.  Arhsuman  was  descended  from  Visnu through  Brahma-Marlci-Kasyapa-Vivasvan-Vaivasvata- manu-Iksvaku-Vikuksi-SaSda-Puranjaya  -  Kakutstha  - Anenas-Prthulasva-Prasenajit  -  Yuvanasva  -  Mandhata- Purukutsa-Trasadasyu-Anaranya  -  Aryawan  -  Vasuma- nas-Sudhanva-Traiyyaruna-Satyavrata-Trisanku-Haris- candra-RohitasVa  -  Harita  -  Cuncu  -  Sudeva  -  Bharuka- Bahuka-Sagara-Asamanjas-Arhsuman. 2)  Birth.     Sagara,  a  king  of  the  Surya  varhsa,(  mention- ed   above)    had   two  wives,   Sumati    (Vaidarbhl)  and Kesini  (Saiba)  by    name.    Kesini  gave    birth  to   a  son named  Asamanjas.  Arhsuman  was  the  son  of  Asamanjas and  the   father  of  the   famous  Bhagiratha.    (See  under the  title,  BHAGlRATHA). 3)  Some  other  details.     Arhsuman  was   one  of  the  Kings who    attended    the    Svayarhvara    of    Pancali.    (Vide Sloka    11,  Chapter    185    of  Adi    Parva    of  the  Maha- bharata) . AJ/lSUMAN  II.  There  is  a  reference  to  one  Arhsuman in  the  course  of  the  description  of  the  Visvedevas. AMSUMAN  III.  King  of  Bhoja  who  was  killed  by Drona  in  the  war  at  Kuruksetra  (Vide  Sloka  H, Chapter  6  ofKarna  Parva). AMSUMATI.  The  daughter  of  the  Gandharva  King named  Dramila.  Her  story  is  narrated  in  the  Siva Purana  to  illustrate  the  benefits  of  performing  the  Pra- dosa-Vrata.  Suta  expatiates  on  the  importance  and advantages  of  Pradosa-Vrata  to  a  number  of  sages in  Naimisaranya.  King  Satyaratha  was  a  scrupulous observer  of  Pradosa-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  Salva  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.  Pre- sently a  Brahmin  woman  named  Usa  happened  to  pass that  way  with  her  son  named  Sucivrata.  Seeing  a  new- born 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  Brah- min named  Sandilya,  both  Sucivrata  and  Dharmagupta AMURTARAYAS 34 ANANTA  I started  performing  Pradosa-Vrata.  Lord  Siva  was  pleas- ed with  them  and  gave  them  much  wealth.  Dharma- gupta  happened  to  meet  Arhsumatl,  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  Pradosa- Vrata  Dharmagupta  was  able  to  return  to  Vidarbha, defeat  King  S'.lva  and  regain  his  kingdom  from  him. AMURTARAYAS.  He  was  a  renowned  King  of  ancient Bharata  and  the  father  of  King  Gaya.  Amurtarayas received  a  sword  from  Puru.  (M.B.,  Santi  Parva,  Chap- ter 166,  Verse  7  5). ANADIPAKA.      (See  Pancatantra ) . ANADHRSTI  I.     A  King  of  the  Puru  dynasty. 1 )  Genealogy.  Descended  from  Visnu  thus  :  Visnu- Brahma-Atri-Candra-Budha-Pururavas-Ayus  -  Nahusa  - Yayati-Puru-Janamejaya  -  Pracinvan  -  Namasyu  -  Vita- bhaya-Sundu-Bahuvidha-Samyati-Rahovadl  -  Raudras- van-Anadhrsti. Anadhrsti  is  a  son  born  to  Raudrasva  by  Misrakesi,  an Apsar"  woman.  (M.B.,  Adi  Parva,  Chapter  94,  Verses 8-12) .  Anadhrsti  has  two  synonyms,  Rceyu  and  Anvag- bhanu. ANADHRSTI  II.  Verse  58,  Chapter  14  of  Sabha  Parva mentions  seven  great  Yadavas.  One  Anadhrsti  is  named amongst  the  seven.  This  Anadhrsji  was  present  at  the marriage  of  Abhimanyu  at  Ipaplavanagara.  (M.B., Virata  Parva,  Chapter  72,  Verse  22) .  There  was  one Anadhrsji  also  amongst  the  warriors  who  encompassed Arjuna  and  Krsna  at  the  battle-field  of  Kuruksetra. (M.B.,  Udyoga  Parva,  Chapter  151,  Verse  67) .  He  was the  son  of  King  Vrddhaksema.  Hence  he  was  called Varddhaksemi  also. ANADHRSYA.  One  of  the  Kauravas.  ( M.B.,  Adi  Parva, Chapter  67,  Verse  105) . ANAGATA.     (See  PANCATANTRA) . ANAGHA  I.  Son  of  Vasistfia.  He  had  seven  sons,  by his  wife  Urja.  They  were:  Rajas,  Gotra,  Urdhvabahu, Savana,  Anagha,  Sutapas  and  Sukra.  Holy  characters, they  became  the  saptarsis  of  the  age  of  the  third  Manu. (Manvantara). ANAGHA  II.  was  a  Gandharva.  He  participated  in  the birthday  celebrations  of  Arjuna.  (M.B.,  Adi  Parva, Chapter  122,  Verse  5o). 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  Garuda.  (M.B.,  Udyoga  Parva, Chapter  101,  Verse  12). ANAGHA  VI.  Used  as  a  synonym  of  Siva.  (M.B., Anusasana  Parva,  Chapter  1 7,  Verse  38) . ANAGHA  VII.  A  synonym  of  Visnu.  (M.B.,  Anusasana Parva,  Chapter  149,  Verse  29). ANAGHAM.  A  place  in  ancient  India.  (M.B.,  Sabha Parva,  Chapter  30,  Verse  9) . ANAGNI(S).  They  are  Pitrs.  Pitrs  like  Agnisvattas, Barhisads,  Anagnis,  Sagnis  were  offsprings  of  Brahma. Two  damsels,  Mena  and  Dharim  were  born  to  them of  Svadha.  (Agni  Purana,  Chapter  20) . ANAL  A  I.  A  daughter  of  Daksa.  Some  of  the  other daughters  are  Aditi,  Dili,  Danu,  Kalika,  Tamra, Krodhavasa,  Manu  and  Anala.  These  daughters  were married  to  Kas"yapa,  son  of  Marici.  Trees,  creepers  etc. owe  their  origin  to  Anala.  (Valmlki  Ramayana,  Aranya kanda,  Canto  14) . ANALA  II.  Another  Anala  is  referred  to  in  Verse  71 Chapter  66  of  Adi  Parva,  in  M.B.  This  Anala  was  the wife  of  KaSyapa  and  a  great  granddaughter  of  Krodha- vasa, the  daughter  of  Daksa.  Krodhavasa  begot  Sveta, and  she  Surabhl ;  Rohini  was  the  daughter  of  Surabhl and  Anala  was  Rohini's  daughter. ANALA  III.  Daughter  of  Malyavan  born  of  Sundarl. She  was  married  to  Vi^vavasu.  KumbhinasI  was  her daughter.  (Valmlki  Ramayana,  Uttarakanda). ANALAMBA.  A  sacred  pool.  A  bath  in  the  pool  is  as efficacious  as  the  Purusamedha  yajna.  (M.B.,  Anu- sasana Parva,  Chapter  25,  Verse  32) . ANAMITRA  I.  A  king  of  the  Solar  dynasty.  The Atmapurana  refers  to  him  as  the  son  of  Nighna. ANAMITRA  II.  Anamitra,  son  of  Dhrs{a  is  referred  to as  a  king  of  the  Yadavas  in  Atmapurana. ANAMITRA  III.  One  Anamitra,  son  of  Vrsni  is  refer- red to  in  Matsyapurana.  He  was  the  father  of  Sini. ANAMITRA  IV.  A  son  born  to  King  Krosta  and  his wife  Madrl. ANAMITRA.  Father  of  Caksusa,  the  Manu  of  the  6th Manvantara  and  son  of  sage  Anamitra.  (SeeAnanda). ANANATA.     A  sage.  (Rgveda,  Mandala  4,  Sukta    175) . ANANGA  I.  Son  of  Kardamaprajapati,  and  a  king reputed  for  his  love  of  the  people  and  unparallelled  integ- rity. He  had  a  son  called  Atibala.  (M.B.  Santi  Parva, Chapter  59,  Verse  91). ANAlsfGA  II.      (See  Kamadeva) . ANANGA.  A  river  in  ancient  India.  (M.B.,  Bhlsma Parva,  Chapter  9,  Verse  35) . ANANTA  I.     (ADISESA) .    ' 1)  Genealogy.     Mahavisnu   begot   Brahma    and  he   the Prajapatis  and   Ananta    (Adisesa)  is  one  of  the  Praja- patis.    (Valmlki    Ramayana,   Aranyakanda,  Canto   14, Verse    7) .   Ananta  is   also    referred    to     as  the  son    of Katyapa,  one  of  the  Prajapatis   born  ofKadru.  (M.B., Adi    Parva,  Chapter  105,  Verse  41).  Also  Balabhadra- rama,  elder  brother  of  Sri  Krsna  was  a  partial  incarna- tion of  Ananta. 2)  Differences   with   mother.     Vinata  and    Kadru   were two  wives  of  Kasyapa  prajapati.  Garuda  was  born   as Vinata'sson  and  numerous  serpents  like  Ananta,  Vasuki, Taksaka,   Karkkofaka  were    sons    of  Kadru.    Once    a controversy  developed  between  Vinata  and  Kadru,  the latter   saying   that  there  were  a  few  black  hairs  on  the tail   of  Airavata   and  the   former    denying    it.    It    was agreed    that   she  who  proved  wrong  in    the    argument would  become  the  slave  of  the  other.  To   prove  herself to  be   right  Kadru,  the   same  night,  asked  her  sons  to go    and  stay  suspended  in  the  hairs  of  Airavata's  tail. Some    of  the   sons   agreed     to  do   so,   while  her  other (prominent)    sons  like  Ananta  expressed  their   disincli nation  to  do  such  an  unethical  act.  Kadru  cursed  these disobedient  children  of  hers  to  die  at  the  serpent  yajna of  Janamejaya,  whereupon  Ananta  and  his    supporters departed  in  sorrow.  (M.B.,  Adi  Parva,  Chapter  65). 3)  Ananta's   new  engagement.     Departing    thus  from    his mother   Ananta   visited   sacred    centres    like    Gandha- madana,  Badari  and  practised  austerities.  And,  Brahma appeared   before  Ananta  and  asked  him  not   to   worry, but    to    go  to  the  nether  world  and  support  the   world on  his  hoods.  Brahma  also  told  him  that  Garuda  would render  him  all  help  in  the  new    task.  Blessed  thus    by ANANTA  II 35 Brahma,  Ananta  gladly  took  up  the   new  job.     (M.B., Adi  Parva,  Chapter  36,  Verse  24). 4)  Ananta  has  another  abode  in  the  palace  of  Varuna in    the  west.  (M.B.,  Udyoga  Parva,  Chapter  110,  Verse 18). 5)  Atlanta's    prowess.     About    Ananta's  prowess  Visnu Parana   has   the   following    to  say  :  At  the  bottom  of Patala  there  is  a  base  (Tamasic)  form  of  Visnu   called Adisesa.    Even  the  Danavas  and  the   Daityas   are    not able     to    describe    the    attributes    of  that    form.    The Siddhas  call   this    Adisesa   Ananta  who  is  worshipped by   Devas    and    rsis.  Ananta  has  1000    heads    and    the Svastika  mark  which   is  clearly  visible    is  his  ornament. The  1000  gems  in  his    head  illuminate  all  regions,  and he  renders  the  Asuras  powerless  for  the  good   of  all  the worlds.    Adisesa  whose   eyes  ever    rotate   due    to    the overflow  of  his  prowess,  and  who  wears   blue  apparel and   garlands   of  white  gems  shines  forth  like   another Mount  Kailasa  beautified  with  garlands  of  clouds  and by  the  flow  of  the  Gaiiga.  Sri  Devi  and  Varuni  Devi  serve Ananta   who  holds   in  one  hand  a  larhgala  and   in  the other  a  mace  (musala) .  As  the  deluge  (end  of  a  yuga Kalpanta)   approaches  Rudra  emanates  from    the  faces of  Ananta    and   consumes  the  three    worlds.    Adisesa dwells  in  the  nether  world  wearing  the  whole   earth   as a  crown.  Even  the  Devas  cannot  gauge  his  nature,  shape, prowess  etc.  When  he  yawns  the  earth  and  waters  shake and  shiver.  The  Gandharvas,  Nagas,    Caranas  etc.    fail to  understand  the  real  extent  of  his  attributes,  and  that is  why  this  strange  being  is  called  Ananta  (endless) .    It was  by  worshipping  Ananta  and  by  his  grace    that  sage Garga   was    able   to  master  the  sciences    of  astronomy and    causation     (nimitta).     (Visnu  Purana,    Part    2, Chapter  5) . 6)  The  land  qf  Ananta.     Patala  is    Ananta's  world,    and at  its  bottom  there  is  a  spot  called  Ananta.    That   spot is  30000  yojanas  in  extent,  and  here  lives  Ananta.  He  is known  as  Sankarsana  also.  He  bears  the   whole  nether world  as  though  it  were  a   mustard    seed.    And,  when he  thinks  of  destroying    the    entire   world    the  Rudra called  Saiikarsana  will  appear  with    other  Rudras    and weapons  like  tridents    (Trisula).  Other  serpents  bow  at the    feet   of  Ananta,  who  is    supremely    beautiful  with divine  lustre.  (Devi  Bhagavata,  Skandha  8) . ANANTA  II.  A  synonym  of  the  Sun  God.  (M.B.,  Vana Parva,  Chapter  3,  Verse  24) . ANANTA  III.  A  synonym  of  Sri  Krsna.  (M.B.,  Udyoga Parva,  Chapter  70,  Verse  14). ANANTA  IV.  One  of  the  military  captains  of  Skanda. (M.B.,  Salya  Parva,  Chapter  45,  Verse  57) . ANANTA  V.  A  synonym  of  Visnu.  (M.B.,  Anusasana Parva,  Chapter  149,  Verse  83). ANANTA  VI.  A  synonym  of  Siva.  (M.B.,  Anusasana Parva, _Chapter  17,  Verse  135). ANANTA.     Wife  of  Janamejaya,  son  of  King  Puru. ANANTA.  The  abode  of  Ananta  in  the  nether  regions. (Devi  Bhagavata,  Canto  8).  (There  are  certain  indica- tions that  Ananta  refers  to  Trivandrum,  Capital  city  of the  Kerala  State.  Explanations  of  words  like  Svarga, Bhumi,  Patala,  Ananta,  Deva,  Asura,  throw  much  light on  this  inference). ANANTAVIJAYAM.  The  conch  of  Dharmaputra.  It was  blown  during  the  great  war.  (M.B.,  Bhisma  Parva, Chapter  25,  Verse  15). ANAPAYACOLA.  A  King  of  the  Cola  country,  1063- 1112.  The  Tamil  poet  Sekhilar  who  composed  the twelfth  song  of  the  great  Saiva  religious  book  called Tirumurayil  was  a  minister  of  this  King. ANARAKATlRTHA.  A  sacred  pool.  Brahma,  along with  Visnu  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. ANARAJVYA  (ANARAl^YA) .  A  King  of  the  Iksvaku dynasty.  (M.B.,  Adi  Parva,  Chapter  1,  Verse  236). For  genealogy,  see  IKSVAKU.  Anaranya  was  a  vege- tarian. (M.B.,  Anusasana  Parva,  Chapter  115,  Verse  59) . Ravana  once  attacked  his  country  whom  he  challenged to  a  duel.  In  the  duel  Anaranya  died.  Before  dying  he cursed  Ravana  that  he  would  be  killed  by  Rama,  son of  King  Dasaratha.  (Brahmanda  Purana,  Chapter  45) . ANARANYA.     (See  ANARAftYA) . ANARKA(M) .  A  king  born  in  King  Kaipla's  dynasty. (Agni  Purana,  Chapter  2 78). ANASA  (ASAMGA) .  A  brother  of  Akrura.  (Bhagavata, Dasama  Skandha) . ANAStJYA.  Wife  ofSageAtri,  son  of  Brahma.  (Visnu Purana,  Part  1,  Chapter  10). 1)  Genealogy.     From   Mahavisnu  were    born    in    order Brahma,  Svayambhuva  Manu,  Devahuti,  Anasuya.    To Svayambhuva,   son  of  Brahma,  was    born    by  his  wife Satarupa  five  children  :  Uttanapada,  Priyavrata,  Ahuti. Devahuti   and  Prasuti    and    Devahuti   was  married   to Kardama,    son  of  Brahma.    They  begot  two  daughters, Kala.   and  Anasuya.    Marici   married   Kala    and    Atri married  Anasuya.  (Bhagavata,  Skandha  1,  Chapter  4). 2)  The  Tapassakti  of  Anasuya.     Once  upon  a  time,  rains having  failed  for  ten  years  the  whole  world  sweated  in agony  and  river  Gangl  got  dried  up.  Famine  stalked  the world.  In  this  dire  contingency  it  was    the  tapassakti  of Anasuya  that  made  trees  bear  fruits  and  Ganga  to  flow again.  Also,  she  converted  ten  days  into  nights  on    the request  of  the  Devas. During  their  forest  life  Rama  and  Slta  reached  the  her- mitage of  sage  Atri,  and  the  sage  and  Anasuya  treated the  guests  sumptuously.  The  above  story  about  the tapassakti  of  Anasuya  was  told  then  by  Atri.  The  story helped  to  increase  Rama's  respect  for  Anasuya.  Anasuya gave  Slta  all  proper  advice.  She  taught  Slta  that  abso- lute service  to  husband  is  the  greatest  tapas  ordained to  women.  Anasuya  gave  to  Slta  a  very  sacred  garland and  a  sublime  gem.  And,  after  that  Rama  and  Slta  left the  hermitage.  (Valmiki  Ramayana,  Ayodhyakanda, Cantos  117  and  118.). 3)  Sons   of   Anasuya.     She  had  three  sons:  Datt'treya, Durvasas  and  Candra.  (Visnu  Purana,  Part  1,   Chapter 10) .  (The  reason  for  Mahavisnu  being  born   as  Datr.t- reya,    Siva   as    Durvasas  and    Brahma    as    Candra    to Anasuya  is  given  under  Atri) . ANAUPAMYA.  Wife  of  Banasura.  Once  she  developed an  amorous  interest  in  Narada.  which  led  to  some domestic  quarrels.  (Padma  Purana,  Adikfinda,  Chapter 14). ANAVADYA.  Wife  of  KaSyapa,  this  Apsar"  woman participated  in  the  birthday  celebrations  of  Arjuna. (M.B.,  Adi  Parva,  Chapter  122,  Verse  62). AI^DA.*  Suta,  the  disciple  of  Vyasa  said  to  the  Munis at  the  Naimisaranya  about  the  creation  of  the  Universe: In  the  beginning  in  the  heavy  universal  darkness,  the ^DA.     The  primal  seed  (Anda=egg  or  seed)    from  which  everything  was  born. ANDAKATAHA first  seed  of  life  (anda)   appeared.   (M.B.,   Adi   Parva, Chapter  1,  Verse  28). .  \\DAKATAHA.  The  entire  universe  consisting  of  the fourteen  worlds,  which  are  :  Bhuloka,  Bhuvarloka, Svarloka,  Maharloka,  Janarloka,  Tapoloka,  Satyaloka, Patfila,  Rasatala,  Mahatala,  Talatala,  Sutala,  Vitala, Atala. ANDHA  I.  An  offspring  of  Kasyapa  by  his  wife Kadrii.  (M.B.,  Udyoga  Parva,  Chapter  103,  Verse  16). ANDHA  II.  There  is  a  story  in  M.B.,  about  a  hunts- man, Vataka  killing  one  Andha,  an  evil  being.  Andha whose  form  and  shape  were  that  of  an  animal,  by  do- ing tapas,  became  recipient  of  a  boon  for  destroying everything.  Brahma  rendered  him  blind  lest  the  world perish,  and  that  a'nimal  began  to  be  known  as  Andha. When  Andha  began  his  programme  of  complete  destruc- tion many  people  rushed  up  to  ViiSvamitra  in  his  abode in  the  forest.  Andha  followed  them.  But,  Visvamitra, in  the  interests  of  self-protection  pointed  out  the  refu- gees to  Andha.  As  punishment  for  this  sin  Visvamitra had  once  to  go  to  hell.  This  story  was  related  by Krsna  to  Arjuna  during  the  great  war  at  Kuruksetra, and  the  reason  for  telling  the  story  was  this:  During the  fight  Arjuna  hesitated  to  aim'  arrows  against  Karna. Enraged  by  this  attitude  of  Arjuna  Dharmaputra  asked him  to  hand  over  his  famous  bow,  Gandiva  to  Sri  Krsna. Feeling  insulted  at  this  demand  Arjuna,  all  on  a  sud- den, drew  his  sword  to  do  away  with  Dharmaputra. Sri  Krsna,  prevented  Arjuna  from  attacking  his  noble brother,  and  in  this  context  related  the  above  story  to prove  the  truth  that  sins  committed  even  unwittingly will  lead  one,  as  in  the  case  of  Visvamitra  to  hell. ( M.B.,  Kama  Parva,  Chapter  69) . ANDHA  III.  Upamanyu,  the  excellent  disciple  of Dhaumya,  consumed  the  leaves  of  a  tree  which  made him  blind.  (See  Ayodhadhaumya)  (M.B.,  Adi  Parva, Chapter  3) . ANDHAKA  I.     There  was  a  very  renowned  king  called Andhaka    in  the  Yadu  dynasty.  All  kings  belonging  to this  dynasty  used  to  be  called  Andhakas. ANDHAKA  II.     Verse  12,  Chapter  4  of  M.B.,  Udyoga Parva   refers    to   another    King  called  Andhaka.    The Pandavas  had  sent  to  him  a  messenger  soliciting  mili- tary help. ANDHAKA  III.     An  Asura. 1 )  Birth.  This  Asura  was  the  foster  son  of  Hiranyaksa. Siva  was  really  his  father.  While  once  Siva  was immersed  in  yoga  his  daughter  closed  his  eyes  play- fully 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  Raksasa. He  got  the  name  Andhaka  as  he  was  born  from  dark- ness. At  that  time  Hiranyaksa  was  doing  tapas  for  a son.  Siva  appeared  before  him  and  bestowing  on  him Andhaka  as  a  foster  son  said  as  follows:  "If  he (Andhaka)  earns  the  hatred  of  the  world  or  desires even  the  mother  of  the  three  worlds  or  kills  brahmins I  will  myself  burn  him  to  ashes".  After  saying  this Siva  disappeared.  (Vamana  Purana,  Chapter  63). 2 )  Andhaka  desires  Pdrvati  with  lust.  One  day  overcome by  erotic  passion  Andhaka  said  to  his  henchmen  as follows  :  "He  is  my  true  friend  who  brings  Siva's consort,  Parvati  to  me.  Yes,  he  is  my  brother,  nay, father  even."  Hearing  these  ravings  •..  of -,  Andhaka, Prahlada  went  to  him  and  convinced  him  that  Parvati, 36 ANDHRAKA  III in  fact  was  his  mother.  But  Andhaka  was  not  quieten- ed. Then  Prahlada  explained  to  him  the  gravity  of the  sin  of  desiring  other  people's  wives.  Even  this  had no  effect  on  Andhaka.  He  sent  Sambarasura  to  Siva to  ask  for  and  bring  Parvati  to  him.  Siva  sent  word  to Andhaka  that  if  the  latter  would  defeat  him  in  the game  of  dice  Parvati  would  be  sent  to  him.  Andhaka got  enraged  and  rushed  to  mount  Mandara  and  began a  fight  with  Siva. 3)  Death.  Defeated  in  the  encounter,  Andhaka  craved for  Siva's  pardon.  He  admitted  that  Parvati  was  his mother.  He  also  prayed  for  Siva's  blessings  for  removal of  his  Asurahood.  Siva  granted  him  the  prayers.  The sins  and  Asurahood  of  Andhaka  were  thus  ended.  Siva made  him  the  head  of  the  Asuras,  named  Bhrngi. (Vamana  Purana,  Chapter  63  etc.). ANDHAKA  (M).  A  sacred  pool.  A  dip  in  this  pool  will bring  all  the  benefits  of  a    Purusamedha    yajna.  (M.B., Anusasana  Parva,  Chapter  25,  Verses  32,  33) . ANDHAKARAKA  (M ) .  A  place  in  the  island  of  Kraunca. (M.B.,  Bhisma  Parva,  Chapter  12,  Verse  18) . ANDHAKARAM.  A  mountain  in  the  island  of  Kraunca. (M.B.,  Bhisma  Parva,  Chapter  12,  Verse  22). ANDHAKUPA  (M).  In  the  Devi  Bhagavata  Mahavisnu describes  28  hells  to  Narada,  and  Andhakupam  is  one of  them,  (see  Naraka).  Andhakupa  is  reserved  for  those who  kill  either  Brahmins  or  devotees  of  God  or  Sannya- sins  (holy  people).  This  hell  abounds  in  cruel  beasts like  the  bear  and  leopard,  evil  birds  like  the  eagle, reptiles  like  the  snake  and  scorpion  and  dirty  insects like  bugs  and  mosquitos.  The  sinner  will  have  to  put up  with  all  these  sufferings  in  hell  till  the  period  of  his punishment  expires.  (Devi  Bhagavata,  Astama Skandha). ANDHATAMISRA.  One  of  the  28  hells.  (See  Naraka). This  hell  is  destined  for  wives  who  cheat  their  husbands and  consume  food  and  for  husbands  who  cheat  their wives  and  eat  food.  Agents  of  Yama  get  hold  of such  sinners  and  push  them  into  the  Andhatamisra.  As the  cords  of  the  agents  with  which  they  bind  the  sin- ners get  tighter  around  their  bodies  they  faint  and  fall down  owing  to  unbearable  pain.  When  they  regain consciousness  and  try  to  run  away  and  escape,  the Agents  of  Yama  again  bind  them  with  the  cord.  (Devi Bhagavata,  Astama  Skandha). ANDHRA  (ANDHRA) .  This  is  the  Andhra  Pradesh  in modern  India.  It  has  to  be  surmised  that  this  place  was very  famous  during  the  period  of  the  composition  of  the Mahabharata.  (M.B.,  Bhisma  Parva,  Chapter  9,  Verse 49). ANDHRA.  Warriors  from  Andhra  were  called  Andhras. (M.B.,  Drona  Parva,  Chapter  4,  Verse  8). ANDHRAKA  I.     Verse  24,  Chapter  4  of  Sabha  Parva, describes  this  king  of  Andhra  Desa  as  having  sat  in  the assembly  hall  of  the   palace   constructed  by  Maya  at Indraprastha  for  the  Pandavas.  He  was  also  present  at the  Rajasuya  Yajna  performed  by    Yudhisfhira.   (M.B., Sabha  Parva,  Chapter  34,  Verse  11 ). ANDHRAKA  II.     The  warriors  of  Andhra    Desa   were called  Andhrakas   also.   (M.B.,  Karna  Parva,  Chapter 20,  Verses  10  and  1 1) .  In  the  Bharata  war  the  King  of Pandya  defeated  those  warriors.  Krsna  incited  Arjuna to  kill  the  Andhras  and  the  Pulindas.     (M.B.,  Karna Parva,  Chapter  73,  Verses  19  to  21) . ANDHRAKA  III.     Andhrakas  are  classed    with  Mlec- ANENAS  I 37 ANGALAMMA chas  (lowest  caste  of  people)  in  Verse  42,  Chapter  207 of  Santi  Parva. ANENAS  I.     A   king    of    the    Lunar  dynasty    (Candra Varhsa) . 1)  Genealogy.     Descended  from  Visnu  in  the  following order:  Brahma  -  Atri  -  Candra  -'fiudha-  Pururavas- Ayus-Anenas. 2)  Birth.     Puriiravas  had  by  his  wife  Urvasi  six  sons named   Ayus,    Srutayus,    Satyayus,  Raya,  Vijaya   and Jaya.  Of  them,  Ayus,  the  eldest,  had  five  sons  named Nahusa,    Ksatravrddha,    Raji,   Rambha  and  Anenas. Nahusa  had  a  son  named  Yayati  to  whom  were  born the  sons  Puru,  Yadu  and  others.  The  two  dynasties  of Yadu  and  Puru  (Yaduvamsa  and    Puruvarhsa)    origi- nate from  them.  To  Anenas    brother  of  Nahusa,  a  son named  Suddha  was  born.  Suddha  begot  Suci  who  be- got Trikakup  and  a  son  named  Santarayas  was  born  to Trikakup. ANENAS  II.     A  Maharaja  of  the  Iksvaku  dynasty. Genealogy.     From    Visnu    descended     thus:    Kasyapa- Vaivasvata  Manu  -  Iksvaku-Sasada-Kakutstha-Anenas. ANGA.     A  King  belonging  to  the  Candra  varhsa.  (Lunar dynasty) . 1)  Genealogy.  Descended  from  Visnu  in  the  following order:  Brahma  -  Atri  -  Candra-Budha-Pururavas-Ayus- Nahusa  -  Yayati  -  Anudruhyu  -  Sabhanara  -  Kalanara- Srnjaya-Titiksa-Kusadhrta-Homa-Sutapas-Bali-Anga. 2)  Birth.     Ariga,   Kaliriga,    Suhma,    Kandra,   Vanga, Adrupa  and  Anasabhu  are  the  seven  sons  born  to  Bali, the  son  of  Sutapas,  by  his  wife  Sutesna,  and  the  King Atiga  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  ofBrhaspati.  One  day  when  Mamata, Utatthya 's  wife,  was  pregnant,  Brhaspati  approached her  with  carnal  desires.  In  spite  of  her  efforts  to  dis- suade 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 ofBrhaspati  out  into  the  floor.  Brhaspati  got  angry  and cursed  the  child  in  the  womb:  "May  you  fall  in  perpe- tual darkness".  So  the  child  was  born  blind  and remained  blind  throughout  his  life.  Hence  he  got  the name  'Dirghatamas'.  Dirghatamas  married  Pradvesi.  A son  named  Gautama  was  born  to  them.  The  duty  of supporting  Dirghatamas  fell  upon  the  wife  and  the  son, who  put  him  on  a  raft  and  pushed  him  astray  into  the River  Ganges.  King  Bali,  who  was  bathing  in  the  river saw  this.  He  rescued  the  hermit  and  took  him  to  the palace  and  pleasing  him  by  hospitality,  requested  him to  beget  children  in  his  wife  Sutesna,  who  detesting  the idea  sent  a  Sudra  woman  Dhatreyi  in  her  stead  and eleven  children  were  born  to  them.  By  and  by  Dirgha- tamas came  to  know  of  the  deceit  played  by  Sutesna  on him  and  he  became  very  angry.  But  the  King  pacified him  and  pleased  him  again  and  Dirghatamas  begot  five sons  by  Sutesna.  They  were  Aiiga,  Vanga,  Kaliiiga, Paundra  and  Suhma.  Dirghatamas  blessed  them  that  they would  become  very  famous.  Anga,  Vanga,  Kalinga, Paundra  and  Suhma  were  the  five  kingdoms  ruled  by Aiiga,  Vanga,  Kalinga,  Paundra  and  Suhma  respectively. These  five  are  the  famous  Kings  of  the  Bali  family. (Mahabharata,  Adi  Parva,  Chapter  104). 3)  How    Aiiga   got  children.     Once  Anga   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  Putraka- mesti  (Sacrifice  to  get  a  son)  and  from  the  sacrificial fire  arose  a  divine  person  with  a  golden  flask  of  pud- ding, which  he  offered  to  the  King  and  his  queen.  The King  and  the  queen  Sunitha  ate  the  pudding,  as  a result  of  which  a  son  was  born  to  them.  He  was  named Vena.  This  son  was  wicked.  Because  of  his  wickedness the  King  became  so  miserable  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.  (Bhagavata,  4th  Skandha,  Chap- ters Band  14). ANGADA  I.  A  son  of  Bali. 1)  Genealogy.     Descended   from  Visnu  in    the  following order  :  Brahma-Kasyapa-Indra-Bali-Arigada. 2)  Birth.     Aiigada  was    the   son   of  Bali    ( the  son  of Indra)  born  of  his  wife  Tara.    (Mahabharata,    Vana Parva,  Chapter  82,  Stanza  28). a)  Aiigada    was  a  member  of  the  group  of  monkeys sent  by  Sugrlva  to  find  out  Sita.  (Valmlki  Ramayana, Aranyakanda ) . 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  Sita. -c)      Angada   was   sent  to   the  court  of  Ravana    as    a messenger  by  Sri  Rama.    (Ramayana,  Yuddhakanda) . d)  In    the  battle  between  Rama  and  Ravana  Angada combated  with  Indrajit.  (Ramayana,  Yuddhakanda). e)  After    his  combat  with  Indrajit,    Angada  and  his followers  led  an  attack  on  the  army  of  Ravana.    (Rama- yana, Yuddhakanda). f)  After   the  battle,  Sri  Rama  anointed   Angada  as  the heir-apparent  to  the  Kingdom  of  Kiskindha.  The  neck- lace which   Bali  had  given  on  his  death  to  Sugrlva,  was returned  to  Angada.  (Uttara  Ramayana) . g)  Sri    Rama  returned  to    Ayodhya    after  his  forest life  and  celebrated   a    horse  sacrifice.    The   sacrificial horse  was  caught  and  detained  by  King  Suratha.  Com- ing to  know  of  this   Satrughna  sent   Angada    to    deal with    Suratha,    who    said  that  the  horse  was  detained with  the  intention  of  meeting  with  Sri  Rama  personally. Angada  returned  and  told  Satrughna  what  Suratha  had said  to  him.  (Padma  Purana,    Pa.ta.la  Khanda) . ANGADA  II.  There  was  a  prince  called  Angada  among the  mighty  men-of-arms  on  the  side  of  the  Kauravas. He  got  into  action  on  the  battle-field  on  the  twelfth  day of  the  battle.  (M.B.,  Drona  Parva,  Chapter  25,  Stanza 38). ANGADA  HI.  Srutakirti  the  wedded  wife  of  Satru- ghna, brother  of  Sri  Rama,  had  two  sons  called  Aiigada and  Chandraketu.  (Uttara  Ramayana). ANGADA  IV.  In  the  Bhagavata  we  see  another  Angada who  was  the  son  of  Gada,  the  brother  of  Krsna  by  his wife,  Brhatl. ANGAKARMA.  Actions  on  the  stage  are  of  two  kinds. One  is  to  express  by  the  major  organs  of  the  body.  The other  is  to  express  by  the  minor  organs  of  the  body.  Head etc.  are  major  organs  and  eyebrow  etc.  are  minor organs.  Actions  expressed  by  major  organs  are  called Aiigakarma  and  those  by  minor  organs  are  called  Prat- yaiiga  Karma.  (Agni  Purana,  Chapter  341). ANGALAMMA.     She  is  the  wife  of  Virabhadra,  a  servant ANGA(M)  38 of  Siva.  She  has  a  rope  in  her  left  hand,  with  which  she hauls  up  the  spirits  of  the  dead. ANGA(M).     The   kingdom  ruled  by  King  Ahga.  Other details: 1 )  The  Dynasty.     The  first  King  of  the   Ariga   dynasty was    Anga    the    son    of  Bali.    Anagabhu,    Draviratha, Dharmaratha,     Romapada     (LomapTida)  ,    Caturahga, Prthulaksa,     Brhadratha,      Brhanmanas,      Jayadratha, Vijaya,    Drdhavrata,     Satyakarma,     Atiratha,     Karna, Vrsasena  and  others  were  kings  of  this  dynasty.   Karna was  the  adopted  son  of  Atiratha.  During  the  period  of the  Mahabharata,    Kings  of  the  Atiratha  family  were under  the  sway  of  the  Candra  varhsa  (Lunar  dynasty) kings  such    as  Dhrtarastra  and  Pandu.  (For  further  in- formations see  the  word  Atiratha) . 2)  How  Kama    became  the  king   of  Anga.    A   contest   in archery    and    the  wielding  of  other  weapons   was  going on  in  Hastinapura,  the  competitors  being  the  Kauravas and  the  Pandavas.    The  status  of  Karna,  who  appeared on  the  side  of   the  Kauravas,   was   questioned    by    the Pandavas  on  the  occasion  and  Duryodhana,  who  always stood  on  his  dignity,  anointed  Karna    as   the   King    of Anga,  on  the  spot.   (M.B.,  Adi  Parva,  Chapter  136) . 3)  Drought   in  the  kingdom  of  Ariga.  Lomapada  ( Roma- pada) the  king  of  Ahga  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  Rsyasrhga  to  the  country. Once  Kasyapa  happened    to    see    Urvasi   and   he    had seminal  flow.     The  sperm  fell  in  a  river.    A  deer    swal- lowed it  along  with  the  water  it  drank.  It  gave  birth  to  a human  child  with  horns  on   the    head.  This    child  was called   Rsyasrhga.     It    was   brought    up   by    a   hermit called  Vibhandaka   in  his  hut.     Rsyasriiga   had  never seen-  women    and  by  virtue  of  this,  there  occurred  rain- fall wherever  he  went.    The  King  Lomapada  sent    some courtesans    to    the    forest   to   attract     Rsyasrhga,    who following    them    arrived   at  the  court  of  Lomapada  the King  of  Anga  and  the  King  gave  Rsyasrhga,  as   a   gift, his    daughter  Santa.    Thus  the  country  got  rain.    This Lomapada  was   a  friend  of  Dasaratha.   (Mahabharata, Aranya  Parva,  Chapters  110  to  113). 4)  How  the  Kingdom  got  the   name   Ariga.  One   opinion   is that    the   Kingdom    got   its   name  from  the  King  Ahga 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 Ahga. In  the  realm  of  God,  preliminary  steps  were  being  taken for  making  Sri  Paramesvara  wed  Parvati.  According  to the  instructions  of  Devendra,  Kamadeva  (the  Lord  of Love — Cupid)  was  trying  to  break  the  meditation  of  Siva and  when  Siva  opened  his  third  eye,  fire  emitted  from it  and  Anahga  (Kamadeva)  was  burned  to  ashes.  It was  in  the  country  of  Ahga  that  the  ashes  of  the  'ahga' (Body)  of  Kamadeva  fell  and  from  that  day  onwards the  country  came  to  be  called  Ahga  and  Kamadeva, 'Anahga'  (without  body).  (Valmiki  Ramayana,  Bala- kanda,  Sarga  26) . 5)  Other  informations. ( 1 )  It  is  mentioned  in  the  Hindi  Dictionary,  'Sabda Sagara'  that  the  kingdom  of  Ahga  embracing  Bhagatpur ANGARAJAVAMSA and  Murhger  in  Bihar  had  its  capital  at  Campapurl  and that  the  country  had  often  stretched  from  Vaidya- nathan'irna  to  Bhuvanesvar. (2)  Arjuna  had  visited  the  Kingdom  of  Ahga  also  during his  pilgrimage.   (M.B.,  Adi  Parva,  Chapter  219,    Stanza 9). (3)  The  King  of  Ahga  was  present  at  the  sacrifice  of Rajasuya  (Royal  consecration)  celebrated  by  Dharma- putra,  when  the  Pandavas  were  living  at  Indraprastha. (M.B.,  Sabha  Parva,  Chapter  52,  Stanza  16) . (4)  On  one  occasion  Sri  Krsna  defeated  the  Ahgas  in  a battle.   (M.B.,  Drona  Parva,  Chapter  11,  Stanza  15). (5)  Parasurama  had  defeated    the  Ahgas  once.  (M.B., Drona  Parva,  Chapter  7,  Stanza  12). (6)  In    the  battle  of  Kuruksetra  between  the  Pandavas and  the  Kauravas,  on  the  sixteenth  day    of  the    battle, the  heroes  of  Ahga  made  an  onslaught  on  Arjuna.  (M.B., Karna  Parva,  Chapter  17,  Stanza  12). ( 7)  The  Ahgas  attacked   the   armies    of  Dhrstadyumna and  the  King  of  Pancala.   (M.B.,  Karna  Parva,  Chapter 22,  Stanza  2) . (8)  A  low  caste  man  from  Ahga   attacked  Bhlma,  who killed  the  man  and  his  elephant.  (Mahabharata,  Drona Parva,  Chapter  26,  Stanzas  14  to  17). ANGAMALAJA  (M)    ( MALADA— KARtJSA ) . General  Information.  (I)  This  was  a  country  in  ancient Bharata.  (Bhisma  Parva,  Chapter  9,  Stanza  50). (2)  Visvamitra  had  taken  to  the  forest  from  Ayodhya Rama  and  Laksmana  to  protect  the  hermits  and  their yagas.  On  the  way  they  entered  the  Tafaka  forest. Visvamitra  told  the  boys  in  answer  to  their  questions thus  :  ''In  olden  days  this  place  was  a  countryside known  as  Ahgamalaja  or  Malada  or  Karusa.  There  is a  reason  for  calling  the  country  by  that  name.  Indra killed  Vrtra  and  thereby  incurred  the  sin  of  Brahma- hatya  and  so  he  came  away  to  this  country  and  lived here  for  a  while.  The  Gods  found  him  out  here.  They poured  water  on  the  head  of  the  unclean  Indra  and  the dirt,  hunger,  excreta  and  Karusa  having  been  separated from  his  body  fell  on  the  soil  of  this  place  and  was mingled  with  it.  Indra's  body  became  pure.  As  excreta, Karusa  etc.  were  mingled  with  the  soil  of  this  country, it  came  to  be  called  Ahgamalaja,  Malada  or  Karusa from  that  day  onwards.  One  part  of  the  country  was called  Malada  and  the  other  part  Karusa.  Indra,  having been  purified  by  washing  in  water  returned  to  heaven with  the  gods.  After  that  this  country  became  uninha- bited for  a  long  time.  The  horrible  Tataka  lives  in  this forest  now".  (Valmiki  Ramayana,  Balakanda,  Sarga 24). ANGAPRADAKSINA.  Rolling  behind  a  chariot  round the  temple  as  a  vow. ANGARA.  A  king  of  ancient  India.  He  was  defeated  by Mandhata  in  a  battle.  (Mahabharata,  Santi  Parva, Chapter  29,  Stanza  88). ANGARAJAVAMSA.  (THE  DYNASTY  OF  AftGA KINGS) .  Descended  from  Visnu  in  the  following  order: Brahma  -  Atri-Candra-Budha-Pururavas-Ayus  -  Nahusa- Yayati.  Yadu,  Turvasu,  Druhyu  and  Anudruhyu  were the  four  sons  of  Yayati.  The  Ahga  dynasty  starts  from Turvasu,  one  of  the  four.  The  following  are  the  descen- dants of  Turvasu.  Varga  was  the  son  of  Turvasu, Gobhanu,  the  son  of  Varga,  Traisani  the  son  of  Gobhanu, Karandhama,  the  son  of  Traisani,  Marutta,  the  son  of Karandhama,  Dusyanta,  the  son  of  Marutta,  Varutha, ANGARAKA  I 39 ANGARAKA the  son  of  Dusyanta,  Gandira  the  son  of  Varutha,  and Gandara  the  son  of  Gandira.  The  five  powerful  peoples, the  Gandharas,  the  Colas,  the  Keralas,  the  Pandyas and  the  Kolas  have  descended  from  Gandhara. Two  sons,  Druhyu  and  Babhrusetu  were  born  to  Gandhara. Babhrusetu  begot  Purovasu;  Purovasu  begot  Gandhari. From  Gandhari  Gharma  was  born,  from  Gharma  Ghrta was  born,  from  Ghrta  Vidusa  was  born,  and  fromVidusa Pracetas  was  born.  Pracetas  got  a  hundred  children  of whom  the  prominent  were  Anidra,  Sabhanara,  Caksusa  and Paramesu.  To  Sabhanara  was  born  Kalanala  and  Srn- jaya  to  Kalanala,  Puranjaya  to  Srnjayaandjanamejaya to  Puranjaya.  Mahasala  was  the  son  of  Janamejaya; Mahamanas  the  son  of  Mahasala,  and  Usinara  the  son of  Mahamanas.  To  Usinara  were  born  Nrga,  Nara, Krmi,  Suvrata  and  Sibi  by  his  wives  Nrga,  Nara,  Krmi, Dasa  and  Drsadvati  respectively.  To  Sibi  were  born four  sons  called  Prthudarbha,  Viraka,  Kaikaya  and Bhadraka.  Four  separate  kingdoms  arose  in  the  names of  them.  Usinara  had  another  son  called  Titiksu.  From Titiksu  was  born  Rusadratha;  from  Rusadratha  was born  Paila,  from  Paila  was  born  Sutapas  and  from Sutapas  was  born  the  great  hermit  Bali.  From  Bali, Ariga,  Variga,  Kaliiiga,  Pundra,  Baleya  and  Balayogi were  born.  To  Ariga  was  born  Dadhivahana.  The  King Draviratha  was  the  son  of  Dadhivahana,  Dharmaratha the  son  of  Draviratha,  Citraratha  the  son  of  Dharma- ratha, and  Satyaratha  was  the  son  of  Citraratha.  To Satyaratha  was  born  Lomapada;  to  Lomapada  was born  Caturariga;  to  Caturariga  was  born  Prthulaksa,  to Prthulaksa  was  born  Campa;  to  Campa  was  born  Har- yariga,  to  Haryanga  was  born  Bhadraratha,  to  Bhadra- ratha  was  born  Brhatkarma,  to  Brhatkarma  was  born Brhadbhanu,  to  Brhadbhanu  was  born  Brhadatma, to  Brhadatma  was  born  Jayadratha,  to  Jayadratha  was born  Brhadratha  and  to  Brhadratha  was  born  Visvajit. After  that  Kama  became  the  King  of  Ariga.  The  son  of Kama  was  Vj-sasena  and  the  son  of  Vrsasena  was Prthusena.  These  are  the  kings  of  the  Ariga  dynasty. (Agni  Purana,  Chapter  277.) ANGARAKA  I.  An  Asura  who  took  the  form  of  a  pig. The  story  of  how  this  Asura  was  killed  by  his  daughter Arigaravati,  is  given  below. Long  ago  there  was  an  emperor  named  Mahendra- varma  in  Ujjayinl.  His  son  Mahasena  did  penance  for a  long  time  to  get  a  wife  and  a  sword.  At  last  Devi appeared  and  granted  the  boon:  ''My  son  !  take  this extraordinary  sword.  So  long  as  you  have  this  sword, your  enemies  will  not  prevail  against  you.  Arigaravati, the  renowned  beauty  of  the  three  worlds,  who  is  the daughter  of  the  Asura  Arigaraka,  will  become  your wife  in  due  course.  As  you  do  horrible  deeds,  you  will be  called  Candamahasena".  He  was  given  the  sword and  a  tusker  called  Nadagiri.  One  day  Mahasena  went to  the  forest  for  hunting.  He  saw  a  very  large  pig.  The King  used  his  arrows.  But  they  did  little  harm  to  the pig.  Moreover  it  turned  the  chariot  of  the  King  over to  one  side  and  ran  to  a  cave.  The  King  followed  it with  fury.  On  the  way  he  sat  on  the  bank  of  a  lake with  wonder,  for  a  lady  of  exquisite  beauty  was  walk- ing 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  Arigarakasura.  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  Arigaravati.  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".  Arigaravati  did  as  she  was  told. Hearing  her  words  Arigaraka  said,  "My  daughter  !  No body  can  kill  me.  My  body  is  made  of  diamond.  There is  only  one  vulnerable  point  in  my  body  which  is  on my  left  forearm  and  it  is  always  covered  with  my bow." The  king  hid  himself  closely  and  heard  everything.  He fought  with  the  Asura  and  hitting  at  the  vulnerable point  killed  him.  The  king  married  Arigaravati  and took  her  to  his  palace.  Two  sons  were  born  to  him. They  were  called  Gopalaka  and  Palaka.  By  the  grace of  Indra  a  daughter  also  was  born  to  him  by  her  and she  was  Vasavadatta,  the  wife  of  the  famous  Udayana. (Kathasaritsagara,  Kathamukhalambaka,  Tarariga  3) . ANGARAKA  II.  A  prince  named  Arigaraka  is  seen  to have  been  the  descendant  of  Jayadratha,  the  King  of Sauvlra.  (Mahabharata,  Vana  Parva,  Chapter  265, Stanza  10). ANGARAKA  III.  A  planet  named  Marigala  which  is  a satellite  of  Brahma  is  seen  to  have  been  called  by  the name  Arigaraka  also.  (Mahabharata,  Sabha  Parva, Chapter  11,  Stanza  29). ANGARAKA  IV.  We  see  one  Arigaraka  among  the  one hundred  and  eight  sons  of  the  Sun.  (Mahabharata, Vana  Parva,  Chapter  3,  Stanza  10) . ANGARAKA.     (SIMHIKA). 1)  Genealogy.     Descended  in  the  following  order    from Visnu.  Brahma-Marlci-Ka^yapa-Arigaraka. 2)  Birth.     In  the  battle   between    the   Gods   and    the Asuras,  most  of  the  Asuras  were  killed  and    one  Asura fled    from    the   clutches  of  death  to  Patala  (the  nether world).  Surasa  was  the  daughter  of  that  Asura.  Kasyapa married  Surasa.  To  them  were  born  the  two  daughters, Angaraka     (Simhika)    and   Ajamukhl,    and    four  sons, called    Surapadma,     Sirhhavaktra,      Tarakasura     and Gomukha.  Thus   Simhika  is    the   sister  of  Tarakasura. (Skanda  Purana,  Asura  Kanda) . Other  details.  This  giantess  Arigaraka  had  a  clash  once, with  Hanuman.  Sugrlva  had  sent  a  large  number  of monkeys  under  the  leadership  of  Hanuman  to  search for  Sita.  He  gave  Hanuman  certain  instructions  regard- ing the  route  he  had  to  follow.  Sugrlva  said,  ''There  is a  giantess  in  the  middle  of  that  Southern  Sea.  Her name  is  Angara.  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  Larika  and  South  India.  She  knew the  art  of  bringing  to  her  side,  anybody  who  passed over  the  sea,  by  pulling  at  his  shadow.  When  Hanuman jumped  to  Larika  from  the  mountain  of  Mahendra  the giantess  attacked  Hanuman.  It  is  seen  that  the  name ANGARA  (M) 40 ANGIRAS  I Simhika  also  is  used  for  Arigaraka.  Hanuman  who  was subjected  to  the  excessive  attraction  of  Sirhhika,  felt  a great  storm  raging  round  him.  Finally  he  found  her  out, a  monster  with  such  an  uncouth  face  and  a  mouth  as wide  as  the  hole  of  Patala  (the  nether  world).  There was  a  terrible  fight  between  Hanuman  and  the  monster, in  which  Simhika,  fell  on  the  ground  beaten.  After  the fight  Hanuman  resumed  his  journey.  (Valmlki  Rama- yana,  Sundarakanda,  Sarga  1,  Stanzas  178  to  186). ANGARA  (M).  A  countryside  in  ancient  India.  (Maha- bharata, Bhisma  Parva,  Chapter  9,  Stanza  60). ANGARAPARtfA.  (Citraratha)  See  the  word  CITRA- RATHA  I. ANGARA VATl.     (See  ANGARAKA) . ANGAVAHA.     A  king  of  immense  fame,  belonging  to  the dynasty  of  Vrsni.  Angavaha  attended^  with  Balabhadra- rfima,    the    sacrifice  of  Raj asuya  (Royal    consecration) celebrated  by  Yudhisthira.  ( Mahabharata,  Sab  ha  Parva, Chapter  34,  Stanza  16). ANGIRAS  I. 1 )  Birth.  He  is  a  hermit  born  from  the  mind  of  Brahma. Six  mind-born  sons  (Manasa-Putras)  were  born  to Brahma,  known  as  Marlci,  Angiras,  Atri,  Pulastya, Pulaha,  and  Kratu.  All  the  six  of  them  became  great hermits.  (Mahabharata,  Adi  Parva,  Chapter  65, Stanza  10)  *. 2)  Important  events. (1)  The  failure  of  Angiras.  There  was  a  King  named Citraketu  in  the  kingdom  of  Surasena.  Once  Angiras reached  his  palace  when  the  King  was  in  a  miserable state  as  he  was  childless.  The  King  informed  Angiras  of his  sorrow.  He  pacified  the  King  and  said  that  a  son would  be  born  to  him.  He  and  his  wife  Krtadyuti  were filled  with  joy.  The  other  wives  of  the  King  did  not  like this.  They  feared  that  when  a  son  was  born  to  Krta- dyuti the  King  might  overlook  them.  To  the  king  a son  was  born  of  Krtadyuti  and  the  other  wives  poisoned the  child  and  killed  him.  While  the  parents  were  weep- ing over  the  dead  child  Angiras  and  Narada  arrived there  and  wiped  their  tears.  Angiras  agreed  to  bring  the child  back  to  life.  He  instantly  called  the  spirit  of  the dead  child  to  him  and  asked  it  to  become  the  son  of Citraketu.  The  spirit  replied  that  it  had  a  large  number of  parents  in  several  previous  births  and  that  it  was  not possible  for  it  to  become  the  son  of  Citraketu,  and  then it  vanished.  Angiras  and  Narada  went  on  their  way. Citraketu  became  a  devotee  of  Visnu  and  by  the curse  of  Parvatl,  was  born  again  as  Vrtrasura.  (Bhaga- vata,  Skandha  6,  Chapter  14). (2)  How  Angiras  cursed  Sudarsana  and  transmuted  him  to  a serpent.  While  Sudarsana,  a  vidyadhara  (a  class  of  semi- gods)  was  travelling  lusl fully  with  a  group  of  beautiful girls  he  came  across  Aiig'.ras  and  some  other  hermits.  He teased  Angiras  calling  him  'durbhaga'  (unlucky)  and Angiras  cursed  him  and  changed  him  to  a  big  serpent and  he  was  promised  liberation  from  the  curse,  when, during  the  dvapara  yuga  (one  of  the  four  ages)  Maha- visnu  would  incarnate  as  Sri  Krsna  and  would  tread upon  him  and  then  he  would  regain  his  former  form. From  that  day  onwards  Sudarsana  lived  on  the  banks of  the  river  Kalindi  in  the  form  of  a  serpent.  It  was the  time  when  Sri  Krsna  was  having  his  game  of  love with  the  Gopa  women.  On  one  night  one  serpent  bit Nanda  the  foster  father  of  Sri  Krsna.  The  cowherds or  gopas  hit  at  the  snake  with  burned  wood.  But  it  was of  no  use.  Sri  Krsna  came  there  and  thrashed  the serpent,  which  instantly  took  the  form  of  Sudarsana Vidyadhara  and  praising  Sri  Krsna  entered  heaven. (Bhagavata,  Skandha  10,  Chapter  34). (3)  A/igiras   a  Prajapati.     Brahma  had  created  sixteen prajapatis,  for  effecting  the    creation   of   the    universe. Angiras  is  one  of  them.  Their  names  are  given  below: 1 )  Kardama  9 )     Pulastya 2)  Vikrlta  10)     Angiras 3)  Sesa  11)     Pracetas 4)  Samsraya  12)      Pulaha 5)  Sthanu  13)     Daksa 6)  Marlci  14)      Vivasvan 7)  Atri  15)     Arisfanemi 8)  Kratu  16)     Kasyapa (Valmiki  Ramayana,  Aranyakanda,  Sarga  14). (4)  The    wives    and    children  of  Angiras.     Angiras  had several  wives  such  as  Subha,  Smrti,  Sraddha,  Devasena and  Vasudha.     The  names  of   the  sons  of  Angiras  are given  below: 1 )  Brhatkirti  5)      Brhadmantra 2)  Brhatjyoti  6)     Brhadbhasa 3)  Brhadbrahma  7)     Brhaspati. 4)  Brhadmana The  names  of  the  eight  daughters  of  Angiras  are  given below : 1 )  Bhanumati  5)      Havismati 2)  Raga  6)      Mahismati 3)  Sinlvali  7)     Manama  ti 4)  Arcismati  8)     Kuhu. Besides  these  sons  and  daughters,  other  sons  such  as Sudhanva  and  Karttikeya  were  born  to  Angiras  by  his other  wives.  (Mahabharata,  Vana  Parva,  five  chapters from  218). (5)  The  clash   between  Angiras  and  Prahldda.  Duisasana stripped    Pancali   of  her   clothes  in  the  Palace  hall,  in the  presence  of  the  Pandavas    who  had  been   defeated in    the   game    of  dice.    Before    this   Pancali  had  asked Duryodhana  one  question,  "Have  you  won  yourself   or myself?"  One  husband  was  not  authorised    to  stake  his wife  Pancali  who  was  the  wife  of  five  husbands.  Moreover according  to  the  Sastras  (sciences)  the    deeds    executed by  a  King,  who  was  miserable  due  to  hunting,  drinking, playing  dice  and  hankering   after  a  woman,  were    not legally    binding.    Hence  how  could  the  Kauravas  own Pancali?"  Vidura  said  that  the  witnesses  in  the  hall  had to  give  an  impartial  answer  to  this  question,    and    that the  punishment  of  falsehood  would  come  upon  the  doer himself.  As  an  instance  he  gave  the  following  old  story : Virocana  was  the  son  of  Prahlada ;    Sudhanva    the    son of  Angiras    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  Prah- lada and  requested  him  to  give  a  decision  as    to   which of  them  was  the  elder.  Thinking  that  Prahlada  might  side with   Virocana    his    son,    Sudhanva  said  to  him,  "Sir, *There  is  another  story  about  the  birth  of  Angiras.  At  a  sacrifice  celebrated  by  Rudra,  seminal  flow  occurred  to  Brahma  who happened  to  see  some  celestial  maids  and  was  overpowered  by  passionate  feelings.  Brahma  put  the  sperm  in  the  fire.  From  that  fire  appeared Angiras  along  with  Marici,  Bhrgu  and  others.  This  deva  (the  shining  one— the  God)  was  called  Angiras  because  his  origin  was  from  Angara or  Cinder. ANGIRAS  I 41 ANGIRAS  I you  should  not  utter  words  of  falsehood,  nor  should  you abstain  from  speaking  the  truth.  If  you  do  so  your  head will  be  cut  into  a  hundred  pieces  by  Indra  with  his Vajrayudha  (the  weapon  of  thunderbolt)".  Hesitating to  take  a  decision,  because  of  the  words  of  Sudhanva, Prahlada  went  to  Kaiyapa  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  ?"  Kasyapa  said,  "On  him,  who abstains  from  speaking  truth  knowingly  a  thousand  cords of  death  will  fall.  He  who  tells  falsehood  will  have to  perform  many  a  deed  of  duty  to  attain  heaven." Having  heard  the  words  of  Kasyapa,  Prahlada  said  to Virocana,  "Virocana,  Sudhanva  is  greater  than  you. Ahgiras  is  greater  than  me.  Likewise  the  mother  of Sudhanva  is  nobler  than  your  mother.  So  according  to your  bet  you  owe  your  life  to  Sudhanva."  Pleased  at the  righteousness  of  Prahlada,  Sudhanva  gave  Virocana a  boon  to  live  a  hundred  years  more.  (Mahabharata, Sabha  Parva,  Chapter  63) . (6)  How  Angiras  became  the  first  son  of  Agni  (Fire    God). Once  Arigiras  was  blazing  out  as  a  furious    being.    All the    worlds    were    illuminated    by    that   flame-fire.  As Aiigiras  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    Ahgiras   went  to  the  forest  and  pacified Agni.  From  that  day  onwards    Angiras    agreed    to   be- come   the   first   son  of  Agni,  who  resumed  his  duties  as usual.   (Mahabharata,  Vana  Parva,  Chapter  217) . (7)  How    Angiras  got  the  name  Atharvangiras.  After  the slaughter   of   Vrtrasura,  Indra  went  to  the  lake  known as  Amrtasaras  and  hid  himself  there  in  a  lotus  flower.  At this  time  the  Gods  anointed  Nahusa  as  Indra.  Agastya cursed  him    and  turned   him    to    a   serpent   and    sent him  to  the  earth.  When  Indra  returned  to  heaven  many persons  gathered  there  to  greet  him.    Angiras  also   was one  among  them  who  did  obeisance  to  Indra.  He  paid his  homage  by  reciting  the  hymns  of  Atharvaveda.  Indra who  was  greatly  pleased  at  this,  said  to  Aiigiras,  "Here- after  you    shall    be  known  as  Atharvangiras".  Angiras who  got  this  boon  from  Indra,  returned  with  gratitude. (Mahabharata,  Udyoga  Parva,  Chapter  18,    Stanzas    5 to  7). (8)  Angiras  and  Drona.     In  the  battle    of  Kuruksetra, between    the   Pandavas   and    the   Kauravas    the  great teacher,  Drona  began  to  release  his  divine  darts  towards his  enemies  in  all  directions.  Immediately  Ahgiras  with many    other    hermits   came    to    Drona  and    told  him, "You  have  burned  to  death  innumerable  men  with  your Brahmastra  (The  most  powerful    of  all  missiles).  Your end  is  very  near.  So  put  your  weapons    down  and  stop your  fight."  Drona  seems  to  have  paid    no    heed  at  all to  the    advice  of  the  hermits.  He  did  not  stop  fighting too. (9)  The  sermon  of  Angiras  on  the  merits  of  Tirthas   or  holy places  (Baths) .     Dharmaputra  once  asked  Bhisma  about the  importance  of  holy  ghats  or  tirthas  (Baths) .  Bhisma told  Dharmaputra,  what  Augiras  had  once  told  Gautama about  the    merits  obtained  by  going   on   pilgrimage    to holy  tirthas    or    Baths.  Angiras  had  described  the  holy nature  and  character  of  holy  Baths  in    Bharata  such  as Puskara,  Prabhasa,  Naimisa,   Sagarodaka,  Indramarga, Devika,  Svarnabindu,  Hiranyabindu,    Indratoya,    and such  other  numerous  tirthas.  (Mahabharata,  AnuSasana Parva,  Chapter  25,  Stanzas  7-71). 3)      Other  details: ( 1 )  Daksa    gave  his    two   daughters    in  marriage    to Ahgiras.      (Devi  Bhagavata,  Skandha  7). (2)  Angiras  once    saved    the     Sun.     (Mahabharata, Vana  Parva,  Chapter  92,  Stanza  6) . (3)  While  the  Pandavas  were  in  exile  in  forest,  Ahgiras had  been  chanting  and  meditating    in    Alakananda    in the    region    of    the   mount    Gandhamadana.     (Maha- bharata, Aranya  Parva,  Chapter  142,  Stanza  6). (4)  When  the  hermits  had  stolen  the  lotus    flowers  of Agastya,    Ahgiras   gave  some    hints    about  the  culprits. ( Mahabharata,    Anusasana  Parva,  Chapter  94,  Stanza 20:  See   Agastya). (5)  Aiigiras  once  gave  a  discourse  on  fasting  and  the merits   of   fasting.    (Mahabharata,   Anusasana    Parva, Chapter  106,  Stanzas  11  to  16). (6)  Angiras  on  another  occasion  delivered  lectures  on the  secrets  of  duties.   (Mahabharata,  Anusasana  Parva, Chapter  127,  Stanza  8) . (7)  Once  Ahgiras  drank  the  water  in  the  ocean  to  the last  drop.    (Mahabharata,  Anusasana  Parva,    Chapter 153,  Stanza  3). (8)  When  his  thirst  was  not  quenched,  even  though  he had   drunk    the  entire  water  available  in  the  world,  he created  new  springs  of  water  again  and  drank  them  dry. (Mahabharata,  Anusasana  Parva,  Chapter  153,  Stanza 3). ( 9)  Once  Agni  failed  to  show  respect  to  Ahgiras,  who cursed    Agni  and   thenceforward  smoke  came  out  from fire.    (Mahabharata,    Anusasana   Parva,    Chapter  153, Stanza  8) . (10)  Ahgiras  conducted  many  of  the  important  sacrifices of  King  Aviksit.  (Mahabharata,  Asvamedhika  Parva, Chapter  4,  Stanza  22). (11)  Indra   once  gave  Ahgiras  a  boon.  (Mahabharata, Udyoga  Parva,  Chapter  18,  Stanzas  5  to  7) . (12)  Ahgiras    blessed  Dhruva   who    had    been  doing penance.   (Visnu  Purana,  Amsa  1,  Chapter  11). (13)  The   daughters    named    Sinivali,    Kuhu,    Raka, Anumati  were  born  to  Ahgiras  by  his  wife  Smrti.  (Agni Purana,  Chapter  20) . 14)  Ahgiras  is  the  first  of  the  Agni  devas  (Fire-Gods) and  a  hermit.  He  had  a  son  called  Hiranya-Stupa,  who also  was  a  hermit  (Rgveda,  Mandala  1,  Anuvaka  7, Sukta  31). (15)  The  Hermit  Ahgiras  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    Angiras.     He    was    called    Savya.    (Rgveda, Mandala  1,  Anuvaka  10,  Sukta  51). ( 16)  Indra  sent  Sarama,  the  bitch  of  the  Gods,  to  find out  the  place  where  the  cows  had  been  hidden  ;  Indra acted    according  to  the    advice  of  Ahgiras.  At  first  the bitch  did  not  consent  to  go.  But  when  Devendra  promised to  feed    her  young  one  with  milk  she    agreed.  Sarama found  out  the   place   where  the  cows  were  hidden    and informed  Indra  of  it.  (Rgveda,  Mandala  1,  Anuvaka  1 1, Sukta  62). 17)  Rbhus  are  the  sons  of  Sudhanva.  (Son  ofAiigiras). The  hermit  Kutsa  also  is  descended  from  Ahgiras. (Rgveda,  Mandala  1,  Anuvaka  16,  Sukta  10). ANGIRAS  II 42 ANIMISA (18)  Angiras  was  the  son  of  Brahma  in  the  Svayambhuva Mauvautara     (See  Manvantara),    but    in    the    Vaiva- svata  Manvantara  he  \vas  born  from  Agni. (19)  Once  Yilyu    (the  Wind-God)    had    to  run    away from   Angiras  and  hide  himself  as  he  had  caused  some displeasure  to  Angiras.  On    another    occasion    Angiras taught  philosophy  and    sacred    doctrines    to  the  hermit Saunaka.   (Mundakopanisad). ANGIRAS  11.  In  the  family  of  Marici,  son  of  Brahma, another  King  of  the  name  of  Angiras  is  seen. Genealogy.  Descended  from  Visnu  in  the  following order  :  Brahma,  Marici,  Kasyapa,  Vaivasvata  Manu, Uttanapada,  Dhruva,  Sisti,  Ripu,  Caksusa  Manu, Uru,  Angiras.  (About  this  Angiras,  no  other  informa- tion is  available  in  the  Puranas.  Visnu  Purana,  Arhsa 1,  Chapter  13;  Agni  Purana,  Chapter  18). ANGIROBHAVA.  A  hermit  named  Kakslvan.  (Rgveda, Man.lala  1,  Anuvaka  17,  Sukta  120). ANlKAVIDARArilA.  A  brother  of  Jayadratha,  a  King of  the  kingdom  of  Sindhu.  Arjuna  killed  him.  (M.B., Vana  Parva,  Chapter  265,  Verse  12). ANIKETA.  A  Yaksa,  one  of  the  attendants  of  Kubera. (M.B.,  Sabha  Parva,  Chapter  10,  Verse  18).  He  was  a king  of  the  Anga  dynasty.  (Agni  Purana,  Chapter  277). ANlKINl.  A  division  of  the  army.  (See  under  AKSAU- Hiyl). ANILA  I.  One  of  the  Asta  (8)  Vasus.  His  father  was Dharma  and  mother  Svasa.  Anila  married  Siva  and  had two  sons,  Manojava  and  Avijnati.  (M.B.,  Adi  Parva, Chapter  66,  Verses  17-25). ANILA  II.  Garuda  had  a  son  called  Anila.  (M.B., Udyoga  Parva,  Chapter  101,  Verse  9). ANILA  III.  A  word  used  as  a  synonym  of  Siva.  (M.B., AnuSasana  Parva,  Chapter  149,  Verse  100). ANILA  IV.  A  word  used  as  a  synonym  of  Visnu.  (M.B., AnuSasana  Parva,  Chapter  149,  Verse  38). ANILA  V.  A  Ksatriya  King.  His  father,  Vrsadarbhi presented  him  as  Daksina  to  the  Saptarsis  (7  sages)  at a  yajna  performed  by  him  (father) .  The  King  expired soon  after  this.  There  was  then  a  famine  in  the  country. The  Saptarsis,  tortured  by  hunger  and  thirst  got  ready to  prepare  food  with  the  corpse  of  the  King.  But  the corpse  retained  its  form  and  they  could  not  cook  food with  it.  (M.B.,  Anusasana  Parva,  Chapter  96) . ANlLA.  A  famous  serpent.  (M.B.,  Adi  Parva,  Chapter 35,  Verse  7) . ANlMAyDAVYA. 1)  General.  How  he  got  the  name  Animandavya.  Once there  was  a  famous  Brahmin  n  med  Mandavya.  He  did Tapas  (penance)  for  many  years  standing  silent  in front  of  his  Asrama,  under  a  tree,  raising  his  hands  in prayer.  At  that  time  some  thieves  happened  to  pass  by that  place,  with  stolen  property  belonging  to  the  King. Finding  that  the  King's  men  were  pursuing  them,  the thieves  fled  away  after  leaving  their  stolen  property  in M:~.ridavya's  AJrama.  The  King's  men  seized  Mandavya with  the  king's  property.  Even  prolonged  and  repeated questionings  did  not  bring  out  a  single  word  from Mandavya.  At  last  the  thieves  were  caught.  Mistaking him  as  one  of  the  thieves,  the  King's  men  produced Mandavya  also  along  with  the  thieves  before  the  King. The  thieves  were  all  condemned  to  death.  The  royal executioners  took  all  of  them  to  the  place  of  execution and  stuck  them  up  at  the  tip  of  a  trident  (Sula).  The thieves  died,  but  even  after  a  long  time  Mandavya  did not  die.  In  Mahabharata,  Anusasana  Parva,  Verses  46- 51 ,  it  is  said  that  at  this  stage  Siva  appeared  and  blessed him  with  longevity  and  then  vanished.  Several  Munis  in the  shape  of  birds  came  near  Mandavya  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  Mandavya.  The  attempt to  pull  out  the  trident  from  Mandavya's  body  failed.  At last  it  was  removed  by  cutting  it  off.  Since  the  tip  (Ani) of  the  trident  was  left  behind  in  his  body  he  was  there- after known  as  "Ani  Mandavya".  (M.B.,  Adi  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, Ani  Mandavya  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."  Mandavya  replied  :     "The Sastras  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  'Sudra  Caste'." By  the  above  curse  of  Mandavya,  Dharma  was  born  a son  of  a  Sudra  woman.  It  was  this  child  who  later  on became  the  renowned  Vidura  of  the  Mahabharata. (M.B.,  Adi  Parva,  Chapter  107) . 3)  The  story   of  how    the   Sun  did  not  rise.     When  Ani Mandavya  lay  on  the  tip  of  the  trident  another  event happened.  Atri  Muni's  son  UgraSravas  was  the  husband of  Silavatl.    No    other    woman    had   so    far    surpassed Silavati  in  her  fidelity  to  her  husband.  Once  Ugrasravas 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   Silavati    carried  him   on    her    own shoulders  and  took  him  to  the  prostitute's  house.  They were  passing  near  the  piace  where  Ani  Mandavya   was lying   on    the  trident.  Coming  to  know  of   the  matter, Mandavya  pronounced  a  curse  that  UgraSravas  should die  before    sunrise.  Silavati  shuddered  on  hearing  this. Fearing  that  she  would    be  widowed    by  the  death  of UgrasVavas,  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 in  uced  Anasuya,  Atri's  wife  to  persuade  Silavati  to withdraw  her  curse.  Then  the  sun  rose  again  and Ugrasravas  died.  (Brahmanda  Purana,  Chapter  42) . 4)  Other  details.     When    the  Pandavas    were    living  in Hastinapura,  Sri   Krsna  once  paid  a  visit  to  them.  On his  way   he   met  with  certain  munis.  Among  them  was Ani  Mandavya  also.  (M.B.,  Udyoga  Parva,  Chapter  83). 5)  Once  the  King  of  Videha  told  Mandavya  that   the world  is  transient  and  advised  him  to  strive  for  spiritual peace.    Ani     Mandavya    who    was    pleased     with    the King'sadvice  attained  moksa  (salvation)  at  once.  (M.B., Santi  Parva,  Chapter  276,  Verses  3-14). ANIMISA.  Verse  10,  Chapter  101  of  Udyoga  Parva refers  to  one  Animisa,  son  of  Garuda.  Also  the  word is  used  as  a  synonym  of  Siva  (M.B.,  Anusasana  Parva, Chapter  17,  Verse  14)  and  of  Visnu.  (M.B.,  AnuSasana Parva,  Chapter  149,  Verse  36). ANIRUDDHA 43 ANJANA  PARVAN ANIRUDDHA.     Grandson  of  Sri  Krsna. 1 )  Genealogy.  From  Visnu  was  born  in  this  order  : Brahma,  Atri,  Candra,  Budha,  Pururavas,  Ayus, Nahusa,  Yayati,  Yadu,  Sahasrajit,  Satajit,  Hehaya, Dharma,  Kunti,  Bhadrasena,  Krtavlrya,  Karttavlry- arjuna,  Jayadhvaja,  Talajarhgha,  Vitihotra,  Ananta, Durjaya,  Yudhajit,  Sini,  Satyaka,  Satyaki,  Jaya,  Kuni, Anamitra,  Prsni,  Citraratha,  Viduratha,  Sura,  Sini, Bhoja,  Hrdika,  Surasena,  Vasudeva,  Sri  Krsna,  Pra- dyumna,  Aniruddha. 2)  Birth.     Sri  Krsna  had  16008  wives.  Out  of  the  16008 from    Rukminl   was    born  Pradyumna    and   from  Pra- dyumna,  Aniruddha. 3)  Kidnapped  by   Ufa.     One  of  the   stories  about    this handsome  prince  refers  to  his  being  kidnapped  by    Usa daughter  of  Banasura.  Banasura,  chief  among  the  100 sons  of  emperor  Mahabali  had  1000  hands.  Siva  pleased by   the   sacrificial   devotion   of  Banasura    granted,    as requested  by  him,  the  boon  that  he  himself  (Siva)  and ParvatI  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   Siva  to  a  fight.    Siva  foretold  that the   flagstaff  of  Bana  would    one    day   be    broken  and then  a    powerful    antagonist    would    defeat  him.    Bana impatiently  awaited  the  threatened  day. One  day  Usa  happened  to  witness  the  scene  of  Siva and  ParvatI  engaged  in  love-making.  Excited  by  the sight  Usa  too  desired  to  enact  such  a  scene  with  a  lover, and  she  intimated  her  desire  to  Parvatl.  ParvatI  told her  that  Usa  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  Usa  awaited  the  happy  day.  On  the  third day  a  handsome  prince  appeared  before  her  in  her dream.  Waking  up,  she  began  crying.  Seeing  Usa  crying Citralekha,  her  companion,  and  daughter  of  her  father's minister,  assured  her  (Usa)  that  whoever  might  be  the prince  who  appeared  in  her  dream  shall  be  brought down  with  the  power  of  Mantra.  Citralekha  drew  the pictures  of  all  princes  known  to  her  and  showed  them  to Usa.  The  pictures  represented  all  handsome  men  from Devas  to  men.  'No,  this  is  not  my  prince  charming'  was Usa's  reply.  Then  Citralekha  drew  the  picture  of  Sri  Krsna of  Pradyumna.  and  then  of  Aniruddha.  When  Usa  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  Citralekha,  by  the  power  of  her  Mantra, brought  into  Usa's  room  from  Dvaraka.  Aniruddha,  who was  then  in  his  sleep.  While  Usa  and  Aniruddha  were thus  together  in  the  room  her  father,  Bana,  got  scent of  it  and  took  Aniruddha  into  custody. The  disappearance  of  Aniruddha  led  to  much  commotion in  Dvaraka.  Then  Narada  reached  Dvaraka  and  gave details  about  the  Aniruddha  incident.  Sri  Krsna  and Pradyumna,  in  all  rage,  hurried  to  Bana's  palace  and encircled  his  palace  with  a  strong  army.  ThendidBana's flagstaff  break  into  two  and  fell  down.  The  fierce  fight that  ensued  ended  in  the  defeat  of  Bana.  Aniruddha married  Usa  and  the  elated  couple  started  for  Dvaraka. Vajra  was  the  son  of  Aniruddha.  (Bhagavata,  Dasatna 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.,    Sabha  Parva,   Chapter    4,   Verse 36). (2)  Aniruddha  is  also  conceived  in  the  forms  of   Visnu and     Brahma.      (M.B.,    Bhisma    Parva,     Chapter    65, Verses  69  and  70). (3)  Brahma  was    born  from    the    abdominal    centre  of Aniruddha  when  the  latter  had  taken  the  form  of  Visnu. (M.B.,  Santi  Parva,  Chapter  341,  Verses  15-17). (4)  The   word  Aniruddha  is  also  used  as  a  synonym  of Visnu.    (M.B.,  Anusr.sana   Parva,  Chapter    149,   Verse 33). ANIRUDDHA  II.  The  Mahabharata  refers  to  another Aniruddha  who  belonged  to  the  Vrsni  dynasty.  Both the  Aniruddhas  were  present  at  the  wedding  of  Pancall. (M.B.,  Adi  Parva,  Chapter  185,  Verses  17-20). ANIRUDDHA  III.  The  Mahabharata  mentions  yet another  King  Aniruddha.  He  did  not  eat  flesh.  (M.B., Anusasana  Parva,  Chapter  115,  Verse  15). ANJALIKASRAMA.  This  is  a  sacred  place.  One  who lives  at  this  Tirtha  for  some  time,  gets  the  benefit  of visiting  the  sacred  tirtha  at  Kanyakumari  ten  times. (M.B.,  Anusasana  Parva,  Chapter  25,  Verse  52). ANJALIKAVEDHA(M).  This  is  an  art  by  which  an elephant  could  be  made  to  stand  submissively.  Bh'ma- sena  had  mastered  this  art.  (M.B.,  Drona  Parva. Chapter  26,  Verse  23). ANJANA.  1)  Mother  of  Hanuman— Wife  of  Kesari, the  noble  monkey  and  daughter  of  Kunjara,  the  monkey leader.  She  was  the  mother  of  Hanuman.  Once  while Siva  and  ParvatI  were  gamboling  in  the  guise  of  monkeys, rambling  through  the  woods,  ParvatI  became  pregnant. That  pregnancy  was  given  to  Vayu.  At  that  time Aftjana  was  doing  penance  for  an  issue.  Vayu  transferred the  pregnancy  he  had  received  from  ParvatI  to Aftjana.  Thus  Aryan'!  gave  birth  to  Hanuman.  (Valmiki Ramayana,  Kiskindha  Kanda,  Sarga  66) . Aftjana  gave  birth  to  Hanuman  in  the  woods  in  a  valley on  the  southern  side  of  Mahameru.  She  was  frightened at  the  sight  of  the  child  shining  like  the  sun.  Hanuman began  to  cry  for  mother's  milk.  Aiijana  said  to  Hanu- man :  "Monkeys  are  fond  of  red  ripe  fruits.  There- fore eat  whatever  you  find  in  red  colour."  Saying  this Aftjana  transformed  herself  into  a  goddess  and  went  to Heaven. 2)  Purvajanma  (  Previous  Birth  ) .  In  her  previous birth  Aftjana  was  a  goddess  named  Punjikastala  (Mana- garva) .  As  a  result  of  a  curse,  this  goddess  was  born as  a  she-monkey  in  the  Himalaya  region.  With  the  birth of  Hanuman,  the  curse  was  lifted.  (Uttara  Ramayana). For  more  details  see  "Punjikastala". ANJANA.  This  is  an  elephant  belonging  to  the  Asuras. His  origin  is  in  the  f  mily  of  Supratlka.  The  other three  elephants  born  in  this  family  are  :  Airavata, Vamana  and  Kumuda.  (This  Airavata  was  not  the Airavata  of  Devendra).  There  are  references  to Raksasas  coming  to  the  battle-field  on  the  back  of elephants.  There  is  another  mention  of  Aftjana  the elephant  standing  in  the  battle-field.  (M.B.,  Udyoga Parva,  Chapter  99,  Verse  15;  Bhisma  Parva,  Chapter  64, Verse  57;  Drona  Parva,  Chapter  112,  Verse  32). ANJANA(M).  This  is  the  name  of  a  mountain.  (M.B., Sabha  Parva,  Chapter  98,  Verse  15). ANJANA  PARVAN.  He  was  the  son  of  Ghatotkaca  and grandson  of  Bhimasena.  For  genealogy,  see  BHlMA- SENA.  (M.B.,  Udyoga  Parva,  Chapter  194,  Verse  20). ANRTA 44 ANUKRAM^IKA  PARVA Asvatthama,    the  son   of    Drona,    killed    Afljanaparva. (M.B.,  Drona  Parva,  Chapter  196,  Verse  89) . AXKTA.  Son  born  to  Hhhsa  by  Adharma.  (Visnu Purana). AXKTAM  (ASATYA).  Hirhsa,  the  wife  of  Adharma, gave  birth  to  daughters,  Anrta  and  Nikrti,  and  from them  were  born  Bhaya,  Naraka,  Maya  and  Vedana. And,  May'i  begot  Mrtyu,  the  killer  of  all  living  beings. From  Vedana  was  bom  sorrow.  And  from  Mrtyu  were born  disease  (vyaclhi) ,  Jara  (wrinkles),  Soka  (grief), Trsna(desire)  and  Krodha  (anger).  (Agni  Purana, Chapter  20). ANTACARA(M).  A  place  in  ancient  India.  (M.B., Bhlsma  Parva,  Chapter  9,  Verse  68). ANTAKA  I.  Once  the  Devas,  under  the  auspices  of emperor  Prthu,  turned  goddess  earth  into  a  cow  and milked  her.  The  result  was  twelve  yamas,  and  Antaka was  one  of  the  twelve.  (See  Prthu).  (M.B.,  Drona Parva,  Chapter  69,  Verse  26) . ANTAKA  II.  The  Rgveda  makes  mention  of  one R;ijarsi,  Antaka.  (Rgveda,  Mandala  1,  Anuvaka  16, Sukta'112). ANTAPALA.      (SeeKETUMAN  V). ANTARDHAMA.  Son  of  King  Arhsa  of  the  Manu  dy- nasty. He  had  a  son  called  Havirdhama.  (M.B.,  Anu- gasana  Parva,  Chapter  147,  Verse  23).  And  for genealogy  see  Manuvams'a. ANTARDHANA.  A  King,  the  son  of  Prthu.  (For  genea- logy see  Prthu) .  (Visnu  Purana,  Part  1,  Chapter  11). ANTARDHANA  (M) ."  A  weapon  of  Kubera.  (M.B., Vana  Parva,  Chapter  41,  Verse  38). ANTARDHI.  A  son  of  emperor  Prthu.  (Agni  Purana, Chapter  18) .  For  genealogy  see  Prthu. ANTARGIRI.  A  place  in  between  the  Himalaya  ranges. (M.B.,  Bhlsma  Parva,  Chapter  9,  Verse  49).  Arjuna conquered  this  place.  (M.B.,  Sabha  Parva,  Chapter 27,  Verse  3) . ANTARlKSA  I.  One  of  the  seven  sons  of  Murasura,  the other  six  being  Tamra,  Sravana,  Vasu,  Vibhavasu, Nabhasvan  and  Aruna.  After  the  death  of  their  father they  quarrelled  with  Sri  Krsna  and  were  killed  by  him. (Bhagavata,  Dasama  Skandha,  Chapter  59,  Verse  19) . ANTARlKSA  II.  A  Raja  named  Antariksa  is  men- tioned in  the  Bhagavata. Genealogy.  Visnu,  Brahma,  Svayambhuva,  Priyavrata, Agmdhra,  Nabhi,  Rsabha,  Antariksa.  Svayambhuva Manu  had  two  sons,  Uttanapada  and  Priyavrata. Dhruva  was  the  son  of  Uttanapada.  Priyavrata  married Barhisrnati,  and  they  had  eleven  children  including Agmdhra.  Agnidhra  married  Purvacitti,  a  Deva  wo- man, and  they  became  parents  to  nine  sons,  viz.  Nabhi, Kimpurusa,  Hari,  Ilavrta,  Ramyaka,  Hiranmaya, Kuru,  BhadraSva  and  Ketumala.  Nabhi  wedded  Meru- devi,  and  to  them  were  born  100  sons.  The  eldest  son was  Bharata,  after  whom  this  country  (India)  is named.'i.e.,  Bharata.  Bharata  had  9  younger  brothers, namely  Kusavarta,  Havana,  Brahmavarta,  Malaya, Ketu,  Bhadrasena,  Indrasprk,  Vidarbha  and  Klkafa.  * These  brothers  had  nine  younger  brothers  who  were  all highly  evolved  yogis.  They  were  Kavi,  Hari,  Anta- riksa, Prabuddha,  Pippalayana,  Avirhotra,  Dramida, Camasa  and  Karabhajana.  (Bhagavata,  Pancama Skandha,  Chapteis  1-4). ANTARVASA.  A  place  in  ancient  India.  (M.B.,  Sabha Parva,  Chapter  59,  Verse  17). ANU.     ( See  ANUDRUHYU) . AJ^U.  The  Prince  n,amed  Aim  was  the  son-in-law  of Suka  Brahmarsi,  son  of  Vyasa.  Suka  Brahmarsi  married tlic  beautiful  Plvarl,  the  daughter  of  the  Pitrs.  Suka- deva  and  Pi  van  had  four  sons:  Krsna,  Gauraprabha, Bhuri  and  Devasruta  and  a  daughter  named  Kirti. Kirti  was  married  to  Prince  Arm  the  son  of  Digbhraja. (Devi  Bhagavata,  Prathama  Skandha) . ANUCAKRA.  One  of  the  two  attendants  deputed  by Tvasta  (a  Prajapati)  to  help  Skar.da  in  war,  the  other being  Cakra.  (M.B.,  Salya  Parva,  Chapter  45,  Verse 40).  _ ANUCANA.  A  nymph.  This  Devastri,  along  with  other nymphs  came  down  on  earth  at  the  time  of  the  birth of  Arjuna  and  danced.  (Adi  Parva,  Chapter  122, Verse  "61). ANUDATTA.  One  of  the  five  sons  created  by  Panca- janya  for  the  Pitrs.  (M.B.,  Vana  Parva,  Chapter  220, Verse  10). ANUDATTA  (M),  The  fire  (Agni)  called  Pancajanya created  the  elements  named  Anudattas.  Pancajanya generated  these  elements  from  his  two  hands  with the  help  of  his  spiritual  strength  (tapassakti) .  (M.B., Vana  Parva,  Chapter  220,  Verse  10) . ANUDARA.  One  of  the  hundred  sons  of  Dhrtarastra. (See  Kauravas) . ANUDRUHYU.     Son  of  Yayati. 1)  Genealogy.     Descended    from    Visnu  thus:    Brahma, Atri,      Candra,     Budha,      Pururavas,    Ayus,    Nahusa, Yayati,  Anudruhyu. 2)  Birth.     Yayati  had  two  sons,  Yadu  and  Turvasu,  by Devayanl,    and    three    sons,  Druhyu,  Anudruhyu  and Puru  by  Sarmistha.   (Agni  Purana,  Chapter  12). ANUDYOTAPARVA.  An  inner  parva  of  Sabha  Parva. In  this  parva  is  told  the  story  of  the  game  of  dice played  between  Duryodhana  and  Dharmaputra. ANUGlTAPARVA.  A  sub-section  of  As  vamedha  Parva. (See  M.B.). ANUGOPTA.  A  Visvadeva.  (M.B..  Anusasana  Parva, Chapter  91,  Verse  37). AlilUHA.  A  King  in  ancient  India.  (M.B.,  Adi  Parva, Chapter  1 ,  Verse  232). ANUHLADA.     Brother  of  Prahlada. 1)  Genealogy.  Descended  from  Visnu  thus:  Visnu, Brahma,  KaSyapa  Hiranyakasipu,  Anuhlada. 2}Birth.  KaSyapa  married  Did,  daughter  of  Daska.  Dili was  a  younger  sister  of  Aditi.  The  sons  of  Aditi  became devas  and  the  sons  of  Dili  became  asuras.  Dili  gave birth  to  two  sons  named  Hiranyaksa  and  Hiranya- kasipu and  a  daughter  Sirhhika.  Simhika  was  given  in marriage  to  Vipracitti.  They  had  two  sons,  Rahu  and Ketu.  Five  sons  were  born  to  Hiranyaksa  and  four  sons were  born  to  Hiranyakasipu.  These  four  sons  were  : Anuhlada,  Hlada,  Prahlada  and  Sarhhlada.  (Visnu Purana,  ArriSa  1,  Chapter  15  and  Agni  Purana,  Chap- ter 19). ANUKARMA.  A  Visvadeva.  (M.B.,  Anusasana  Parva, Chapter  91,  Verse  39). ANUKRAMA1VIKA  PARVA.  The  Mahabharata  is  di- vided into  18  parvans.  The  first  of  them  is  called  Adi Parva  and  the  first  of  its  many  sub-divisions  is  nartied *Ramanuja's  Bhagavata  (Malayalam)  mentions  one  Aryavarta  also  as  Bharata's  younger  brother.  But  (the  name   does  not  occur  in  the original.  ^See  Bhagavata,  Chapter  4,  Verse  10.) ANUMATI 45 APARAKAS1 Anukramanika   Parva.  And,    in    this  parva    (Chapter) Ugrasravas  (Sutanandaria)  son  of  Lomaharsana  begins telling    the    Bharata    story    at  the    yajna  (of  12  years' duration)     held    by    Kulapati  Saunaka  at  the    forest  of Naimisa.      Vyasa    composing    the     Mahabharata,    the creation  of  the  world,  the  greatness  of  the  Mahabharata, Vyasa  teaching  his  disciples    the  Mahabharata — all  this comes  in  this  narration.      ( See  Mahabharata) . ANUMATI.  Daughter  of  Angiras,  son  of  Brahma.  Angiras had  .two   wives,  Smrti  and  Khyati ,  and  four  daughters, Anumati,  Raka,  Kuhu  and  Sinlvali  by  Smrti,  and  three sons,  Ucatthya,  Brhaspati,  Sarhvarta  by  Khyati.   (Visnu Purana,  Part  1,  Chapter  10). ANUMLOCA.     Anapsaras.  (Harivamsa  326) . ANUPAKA.     A  warrior  from   Anupa(m). ANUPA  (M) .     A    famous   place  in  ancient    India.  Some scholars    hold    the   view    that      Anupa    is    near    river Narmada.  (Sabha  Parva,  Chapter  51,  Verse  24). ANUPATI.     A  synonym  of  Karttavlrya.    (Vana    Parva, Chapter  116,  Verse  19). ANUPAVRTTA.     A    place    in    ancient    India.    (M.B., Bhlsma  Parva,  Chapter  9,  Verse  48). ANUSASANA  PARVA.  One  of  the  Parvans  of  the  Maha- bharata. (See  Bharata). ANUSNA.     A   river  in    ancient    India.     (M.B.,   Bhisma Parva,  Chapter  9,  Verse  24). ANUSRUTASRAVAS.         Son       of       Somali       (Visnu Purana ) . ANUSTUP.  One  of  the  seven  horses  of  the  Sun  God, the  other  six  being,  Gayatri,  Brhati,  Usnik,  Jagati, Tristup  and  Parikti.  (Visnu  Purana,  Part  II,  Chapter 8). ANUVINDA  I.  One  of  the  100  sons  of  Dhrtarastra. There  is  a  story  in  the  Mahabharata  about  his  being imprisoned  along  with  Duryodhana.  Knowing  that  the Pandavas  were  living  in  the  forest  in  all  comfort  and happiness  Duryodhana  and  others  went  in  precession  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  im- prisoned. (See  Citrasena).  (M.B.,  Vana  Parva,  Chapter 242,  Verse  8) .  He  was  killed  in  war  by  Bhimasena. (M.B.,  Drona  Parva,  Chapter  127,  Verse  66) . ANUVINDA  II.  The  puranas  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  sub- jugate the  kings  of  the  south  just  before  the  Rajasuya yajna  of  Dharmaputra.  (M.B.,  Sabha  Parva,  Chapter 31,  Verse  10).  (3)  An  Aksauhini  (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.,  Bhisma  Parva,  Chapter 45,  Verses  72-75) .  (5)  Iravan,  sonofArjuna  defeated both  Vinda  and  Anuvinda  in  the  battle.  (M.B.,  Bhisma Parva,  Chapter  83,  Verse,  18-22).  (6)  They  fought  with Bhima,  Arjuna  and  the  king  of  Virata.  (M.B.,  Drona Parva,  Chapter  25,  Verses  20).  (7)  Anuvinda  was  killed by  Arjuna.  (M.B.,  Drona  parva,  Chapter  399,  Verses 27-29).  (8)  Vinda  and  Anuvinda  had  a  sister  called Mitravinda.  The  three  of  them  were  the  children  of Rajadhidevi,  sister  of  Sri  Krsna's  father.  Sri  Krsna married  Mitravinda,  which  her  brother  did  not  like. This  was  their  reason  for  quitting  the  Pandava  camp and  fighting  on  the  side  of  the  Kauravas.  (BhSgavata, Dasama  Skandha,  Chapter  58,  Verses  30,  31). ANUVINDA  III.  The  Mahabharata  refers  to  another prince  Anuvinda  also.  He  was  the  son  of  a  Kekaya- raja.  He  also  fought  against  the  Pandavas  and  was killed  by  Satyaki.  (M.B.,  Kama  Parva,  Chapter  13, Verse  21). ANUVINDA.  A  wife  of  Sri  Krsna.  ( Padma  Purana) . ANUYAYI.  One  of  the  100  sons  of  Dhrtarastra.  He  is called  Agrayayi  also;  he  was  killed  in  battle  by  Bhima- sena. (M.B.,  Adi  Parva,  Chapter  67,  Verse  102; Chapter  116,  Verse  11  and  Drona  Parva,  Chapter  157, Verses  17-20). ANVAGBHANU.  A  King  of  the  Puru  dynasty.  (For genealogy  see  Puru  dynasty) .  Puru  had  three  sons, Isvara,  Raudrasva  and  Pravlra.  He  had  also  another son  Manasyu  by  Suraseni,  another  wife.  Anvagbhanu  is the  son  born  to  Manasyu  and  his  apsara  wife,  Mitra- kesi.  Anvagbhanu  is  known  as  Rceyu  and  Anadhrsti also.  (M.B.,  Adi  Parva,  Chapter  94,  Verses  8-12). APALA.  A  daughter  of  the  great  sage,  Atri.  Suffering from  leprosy  and  hence  forsaken  by  her  husband  Apala stayed  with  her  father  and  started  tapas  to  please Indra.  One  day,  on  her  way  home  from  the  river, Apala  tasted  the  Soma  which  was  meant  to  be  offered to  Indra  and  hearing  the  sound  produced  then Devendra  appeared  before  Apala.  She  gave  the  Soma to  Indra,  who  was  so  pleased  with  her  that  he  cured her  of  her  leprosy.  (Rgveda,  8-91). APANTARATAMAS.  1)  General.  A  Maharsi  (Great Sage) .  He  was  born  out  of  the  sound  'bhu'  uttered  by Mahavisnu.  The  sage  is  also  known  as  Sarasvata  and Apantaratamas.  Because  he  was  absolutely  free  from inner  darkness  or  ignorance  he  was  called  Apantara- tamas. The  sage,  who  was  cognizant  of  the  past,  the present  and  the  future  divided  and  systematized  the Vedas  as  ordered  by  Visnu. 2)  Vyasa  was  Apantaratamas  reborn.  Mahavisnu ordained  that  in  the  Dvapara  age  he  be  born  as  the son  of  Parasara  and  once  again  divide  and  systematize the  Vedas,  and  so  was  he  born  as  Vyasa.  (Sri  Saiikara's Mundakopanisad  and  Brahmasutra  Bhasya) . APANTARATAMA.  (Sarasvata) .  This  is  another  name of  Apantaratamas.      (See  Aplntaratamas) . APARABRAHMA.      (See  Parabrahma). APARAJITA  I.     One  of  the  serpents  born    to    Kasyapa ofKadru.    (M.B.,  Adi  Parva,    Chapter  35,    Verse  13). APARAJITA  II.    A    King   born    out  of  a  part  of  one  of the    eight   Asuras.   who    were    known    the  Kalakeyas. ( M.B.,  Adi  Parva,  Chapter  67,  Verse  49) .  The  Pandavas had  invited  this  King  before  they  went  to    war.    (M.B., Udyoga  Parva,  Chapter  4,  Verse  21 ). APARAJITA  III.     A   son  of  Dhrtarastra.     (M.B.,   Adi Parva,  Chapter  67,  Verse  101).  Bhimasena  killed  him. (M.B.,  Bhisma  Parva,  Chapter    21,  Verse  22). APARAJITA  IV.     A    King   of  the  Kuruvarhsa.  (M.B., Adi  Parva,  Chapter  94,  Verse  54) . APARAJITA  V.     One   of  the  eleven  Rudras,  the  other ten   being   Hara,    Bahurupa,     Tryambaka,    Vrsakapi, Sambhu,    KapardI,   Raivata,    Mrgavyadha,  Sarpa  and Kapali.      (Agni  Purana,  Chapter  18) . APARAJITA  VI.     Used   as   a  synonym    of  Mahavisnu. (M.B.,  Anusasana  Parva,  Chapter  149,  Verse  89). APARAKASI.     A  place  in  ancient  India.  (M.B.,  Bhisma Parva,  Chapter  9,  Verse  42). APARAKUNTI 46 ARATTA(M) Al'ARAKUXTI.  A  place  in  ancient  India.  (M.B.,  Bhisma Parva,  Clhapter  9,  Verse  43). APARAMLECCHA(M).  A  place  in  ancient  India. (,M.B.,  Bhisma  Parva,  Chapter  9,  Verse  65). APARANANDA.  A  river.  Arjuna  once  crossed  it.  (M.B., Adi  Parva,  Chapter  214,  Verses  6  and  7).  Apara- nanda.  is  counted  among  the  prominent  holy  rivers. M.B.,  Anusasana  Parva,  Chapter  165,  Verse  28). APARANTA  I.  A  city  on  the  west  coast  of  ancient South  India.  (M.B.,  Bhisma  Parva,  Chapter  9,  Verse 67). APARANTA  II.  Another  name  of  the  Surparaka  temple. (M.B.,  Santi  Parva,  Chapter  4  9,  Verse  67)  . APARASEKA(M).  A  place  in  ancient  India.  (M.B., Sabha  Parva,  Chapter  31,  Verse  9). APARAVALLAVA  (M) .,  A  place  in  ancient  India. (M.B.,  Sabha  Parva,  Chapter  9,  Verse  62). APARAVIDYA.  Knowledge  is  of  two  categories  or types.  Viz. I)  Paravldyd.  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)  Apardvidyd.  This  includes  knowledge  of  the  four Vcdas  Rg,  Yajus,  Sama  and  Atharva,  the  six  Vedarigas (sub-divisions  of  the  Vedas)  Siksa,  Kalpa,  Nirukta, Chandas,  Vyakarana,  Apidhana,  Mlmariisa,  Dharma- sastra  and  the  puranas,  as  also,  Nyaya  Sastra  (Logic), Vaidya  Sastra  (medicine)  Gandharva  Sastra,  Dhanur- veda  and  Artha  Sastra  (economics). APODADHAUMYA.     (See  Ayodhadhaumya). APPAYYADlKSITA.  A  reputed  Rhetorician  in  Sans- krit, who  thrived  in  the  16th  Century  A. D.  Rewrote two  treatises  on  rhetoric,  the  Kuvalayananda  and Citramimamsa.  The  former  is  an  interpretation  of chapter  5  of  Jayadeva's  Candraloka  and  is  very  popu- lari  n  South  India- APRACI.  A  hell.  (See  Naraka) .  (Visnu  Purana,  Part  2, Chapter  6) APRATISTHA  (M) .     A  hell.  ( See  Naraka ) . APSARAS.*  An  Apsaras  is  a  nymph  (devastrl).  These apsara  women  were  born  at  the  churning  of  the  ocean of  Milk.  (Valmiki  Ramayana,  Balakanda,  Chapter  45, Verse  32  and  Visnu  Purana,  Pait  I,  Chapter  9  and Agni  Purana,  Chapter  3) .  There  are  thousands  of Apsaras.  (Details  given  against  the  names  of  Apsaras). APSUHOMYA.  A  great  sage  ( Maharsi )  who  adorned the  assembly  of  Yudhisthira.  (M.B.,  Sabha  Parva, Chapter  4,  Verse  12) . ARA(ARAJAS).  Daughter  of  Sukra  maharsi.  Iksvaku begot  three  sons,  Danda,  Vikuksi  and  Nimi.  After  his lather's  death  Danda  became  king  of  the  country  bet- ween the  Vindhya  and  the  Himalayas.  In  the  course of  a  hunting  expedition  once  Danda  saw  and  was  imme- diately attracted  by  the  charms  of  Ara,  daughter  of Sukra  maharsi.  He  committed  rape  on  her  and  she told  her  father  about  the  attack  by  Danda.  The  Maha- rsi asked  his  daughter  to  do  tapas,  and  further  told her  that  he  would  burn  Danda's  kingdom  by  a  rain  of fire.  Ara  did  tapas,  and  at  the  behest  of  the  Maharsi Indra  destroyed  Danda's  kingdom  by  a  downpour  of^ rain  of  fire.  Afterwards  this  place  became  a  terrible forest  where  neither  birds  nor  animals  lived,  and  came to  be  known  as  Dandakaranya.  (Uttara  Ramayana). ARAKK1LLAM.  (Palace  of' wax) .  Both  the  Kaurava and  the  Pandava  princes  lived  in  Hastinapura.  The Pandavas  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  Pandavas  somehow  or  other.  Duryodhana,  with Dhrtarasfra's  consent,  built  a  new  palace  at  Varana- vata.  Though  many  others  did  not  know  that  the palace  was  made  of  wax  the  Pandavas,  from  secret information  knew  the  fact.  But,  they  only  pretended ignorance.  Duryodhana  and  his  minister  Purocana, saw  to  it  that  the  Pandavas  shifted  their  residence  to the  waxen  palace.  Duryodhana  had  planned  to  set  fiie to  the  palace  and  burn  to  death  the  Pandavas.  But,  the shrewd  Vidura  through  his  messenger  Kanaka  gave notice  of  the  conspiracy  to  the  Pandavas  just  in  time. One  night  Purocana  set  fire  to  the  waxen  palace,  but the  Pandavas  escaped  by  a  secret  passage,  which  the architect  of  the  palace  had  made  while  constructing it,  and  about  which  the  Pandavas  had  previous  know- ledge. The  same  night  a  huntsman,  with  his  five  children, was  also  staying  in  the  palace.  As  they  were  uncon- scious with  heavy  dosage  of  liquor  they  could  not  es- cape the  fire.  Those  six  people,  and  accidentally Purocana  too  were  burnt  to  death.  People,  who  gather- ed at  the  spot,  thus  saw  seven  corpses,  and  the  news was  broadcast  that  the  Pandavas,  including  their  wife Pancali  and  their  mother  had  been  burnt  to  dtath. This  incident  took  place  one  year  after  the  Pandavas had  shifted  their  residence  to  the  waxen  palace.  (M.B., Adi  Parva,  Chapters  141-151). ARALI.  One  of  the  sons  who  were  Brahmavadins,  of Visvamitra.  (M.B.,  Anusasana  Parva,  Chapter  4,  Verse ,     58). ARANTUKA.  A  guard  posted  at  a  boundary  line  of Kuurksetra.  (M.B.,  Vana  Parva,  Chapter  83,  Verse 52). ARANTUKA.  A  sacred  spot  in  ancient  India,  in  river Sarasvatl.  A  bath  there  is  as  beneficial  as  performing the  Agnistoma  yajna.  (M.B.,  Salya  Parva,  Chapter  53, Verse  24) . AR\NYA.  A  King  of  the  Iksvaku  dynasty.  (See  Iksvaku dynasty) . ARANYA  PARVA.  A  sub  Parva  in  the  Mahabharata. (See  Mahabharata). ARATTA(M).  A  place  in  ancient  India.  After  Drona was  killed  in  the  great  war,  Krtavarma  ran  away  with the  warriors  of  Aratta.  (M.B.,  Drona  Parva,  Chapter 193,  Verse  13). *Ari$tha,  a  wife  of  Kasyapa,  delivered  thirteen  Apsaias.  They  were  :  Alambusa,  Misrakesi,  Vidyutparna,  Tilottama,  Raksita, Kambha,  Manorama,  Kesini,  Subahu,  Suraja.  Surata  and  Supriya.  Ari?tha  gave  birth  also  to  four  Gandharvas,  Haha,  Huhu,  Atibuhu and  Tumburu  as  mentioned  in  the  following  verse. AristasiUa  Subhagadevi  devarsitah  pura Alambusa  misrakesi  Vidyutparna  Tilottama Aruna  raksita  caiva  rambha  tadvat  manorama KesinT  ca  subahusca  vikhyatau  ca  hahahuhu Tumburusceti  catvarah  srnrtah  gandharvaaattamah. ARAYANNAM 47 ARISTA  (ARISTAKA) ARAYANNAM.    The  swan  (Harhsa). 1 )  General.  A  bird  (Hamsa)  in  Devaloka.  The  prefix 'ara'  denotes  royalty,  sublimity,  greatness  etc.  Many puranas  describe  Arayannam  as  a  bird  of  the  Devas. Manasasaras  at  the  heights  of  the  Himalayas  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  Manasasaras,  and  go  back  to the  Saras,  when  rain  begins  on  the  earth.  This  pheno- menon explains  Cerusseri's  (Malayalam  poet)  state- ment in  his  Krsnagatha  that  'when  rain  set  in  hamsas — Arayannams — began  flying  away'. 2)  Origin.     Kasyapa,   the  son  of  Brahma,   married  the eight  daughters  of  Daksa,  Tamra.  being  one   of  them. Tamra    bore    five    daughters    Kraunci,    Bhasi,     Syeni, Dhrtarastri    and   Suki.    Syeni   gave  birth    to    the  kite, Dhrtarasfri,    the    Harhsa  and    the  Koka  and  Suki  the Sukas  (doves).  Koka  or  the  Gakravaki  bird  is  the  sister of  Harhsa.  This  is  how   the  Arayanna  and  the  Cakra- vaka    got    Devatva     (divinity).    (Valmiki    Ramayana, Aranyakanda,  Canto  14) . 3)  Bhifma  and  the  Arayanna.     SiSupala,  before  his  death, blabbered  a    lot   of  unbecoming  things  about  Bhisma, whojwas  partial  to  his  (Sisupala's)  enemies.  And,  he  rela- ted the  story  of  an  Arayanna  to  elaborate  the  stand  taken by  the  aged  Bhisma.  An  aged  Harhsa  (Arayanna )  which once  dwelt  on  the  sea-coast  preached    to   all  the  other birds  much  about  ethical  actions.  The  birds  felt  great  res- pect 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  !  Bhisma,  the  same   will   be your  end  also.  (M.B.,  Sabha  Parva,  Chapter  41    Verses 30-41). 4)  Mala    and  Arayanna.     While  Nala,  the  prince  of  the Nisadha  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    Damayanti,    the   very   beautiful   daughter    of  the King  of  Vidarbha. 5)  How  the  Arayanna  (Harhsa)  got  the  white  colour.     Once king    Marutta   was  conducting    the    Mahesvara    Satra (a  yaga)  and  Devas  like  Indra    came  down    to   receive their  share   of  the   Havis    (oblations    in  the  sacrificial fire) .    And,  this   was    the  time    when  Ravana  with  his attendants  was  on  his  triumphal  tour.  Hearing  that  the Devas  were  at  the   Asrama    of  Marutta,  Ravana    also went  there,  and  Indra  and  the  other  Devas,  trembling with    fear,    assumed    different    disguises  and  hid  them- selves away.  Indra  assumed  the  guise  of  the  peacock, Yama  of    the    crow,    Kubera    of   the  chameleon    and Varuna  of  the  Arayanna.    Thus  beguiled  Ravana  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  Bhagavan Varuna  told  the  Raja-Harhsas  :  "I  escaped  the  clutches of  Ravana  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  dis- appeared. (Uttara  Ramayana). ARBUDA.  An  Asura.  Indra  killed  this  Asura.  (Rgveda, Mandala  1,  Anuvaka  10,  Sukta  51). ARBUDA  I.  A  naga  (serpent)  living  in  mountains. (Sabha  Parva,  Chapter  21,  Stanza  9). ARBUDA  II.  The  mountain  Abu.  (Mahabharata>  Vana Parva,_Chapter  82,  Stanza  55) . ARCANANAS.  A  muni  born  in  the  Atreyagotra  of  the dynasty  of  Atri.  He  desired  to  marry  Rathavlti.  But her  father  had  decided  to  give  her  in  marriage  only to  a  Maharsi,  and,  therefore  Arcananas  became  a Maharsi  with  the  help  of  the  Marutta  and  wedded Rathaviti.  Maharsi  Sya.va.sva  was  their  son. ARCISMATl.  The  fourth  daughter  of  Maharsi  Arigiras. (M.B.,  Vana  Parva,  Chapter  216,  Verse  6). ARCIS.  Prthu  and  the  Arcis  were  born  from  the  arms of  Vena.  (Bhagavata,  4th  Skandha,  Chapter  15).  Prth'.i did  tapas  in  forest  and  gave  up  his  physical  body  in fire  and  attained  Vaikunfha  (the  abode  of  Visnu)  with the  Arcis.  (Bhagavata,  4th  Skandha).  For  details  see Prthu. ARCISMAT.  A  sect  of  Pitrs.  (M.B.,  S~anti  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,  Nagas, Asuras,  Paisacas,  Vetalas  and  many  other  classes. These  are  the  semi-gods.  (See  Page  27  of  Namva- nangum  Daivaiigal). ARDHAKlLATlRTHA.  A  holy  ghat  or  bath  built  by the  hermit  Darbhi.  (Mahabharata,  Vana  Parva, Chapter  83,  Stanza  153). ARDHASADHAKA.  A  minister  of  King  DaSaratha.  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,  Dhrsti,  Vijaya,  Siddha,  Ardha- sadhaka,  ASoka,  Mantrapala  and  Sumantra  were they".  (Valmiki  Ramayana,  Balakanda,  Sarga  7, Stanzas  2  and  3  :  Vallathol  Translation) . ARGHABHIHANAPARVA.  A  parva  in  the  Maha- bharata. (See  M.B.). ARIHA.  A  King  of  the  lunar  dynasty.  He  was  a  son born  to  Arvaclna  (a  king  of  the  Puru  dynasty)  and Maryada,  a  princess  of  Vidarbha.  Ariha  had  a  son, Mahabhauma,  born  of  his  wife,  a  princess  of  Anga. (M.B.,  Adi  Parva,  Chapter  19,  Verses  18-19). ARIMEJAYA.     A  Raja  of  the  Puru  dynasty.  (See   Puru dynasty).   (Agni  Purana,  Chapter  278). ARISTA.     Wife  of  Kasyapa.  The  Gandharvas  were   born of  her.  (Agni    Purana,  Chapter   19,  M.B.,    Adi  Parva, Chapter  67,  Verse  83) . ARISTA  (ARISTAKA).  Anasura,  a  servant  of  Kaihsa. Once,  at  the  instance  of  Karhsa  he  went  to  Gokula disguised  as  an  ox  to  kill  Sri  Krsna.  The  ox  instilled terror  in  people  by  tearing  to  pieces  hills  and  mountaisn ARISTANEMA  (ARISTANEMI) with  its  horns  and  bellowing  like  hell.  But  Sri  Krsna faced  the  beast,  and  rained  blows  on  him  and  it  was thrown  hundred  yojanas  away  and  it  died.  At  the  time of  death  it  regained  its  I'romer  from  as  Asura.  (Bhaga- vata,  Dasama,  Skandha,  Chapter  37) . ARISTANEMA  (ARISTANEMI).      (See  Aristanemi) . ARISTANEMI  I.     One  of  the  six  sons  of  Vinata. 1)  Genealogy.  Visnu,  Brahma,  Kasyapa  and  Aristanemi. Kasyapa  married  Dhrtarastri,  daughter  of  Daksa.  SukI was  their  daughter,  SukI  had  a    daughter    Nata   and she    a  daughter,  Vinata.  Aristanemi,  Tarksya,  Aruna, Garuda,  Para,  Aruni  and  Sri  Varuni  were  the  children of  Vinata.  (M.B.,  Adi  Parva,  Chapter  65,  Verse  40) . 2)  Tapa&akti  of  Aristanemi.     Aristanemi    with    his    son was   once   performing   tapas  in   the  foiest.  The  son  was immersed    in  meditation  clad  in  the  skin  of  a  deer  thus looking  like  a  deer.  Parapuranjaya,  the  King  of  Hehaya who  happened  at   the  time  to  be  hunting  in  the  forest discharged  his  arrow  against  the  son  of  Aristanemi  taking him  for  a  deer.  When  the  king  found  out  the  real  fact he   felt  extremely  sorry,   and  he  craved  pardon  of  the boy's  father  for  unwittingly  killing  his  son.  Then  Arista- nemi   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  Arista- nemi told  the  King  that  there  was  nothing  to   wonder at  in  the  case  as  nobody  would  be  able  to  kill  them  be- cause their  Tapa4sakti  was  so  great.  The  King   felt  so happy  at  this,  and  returned  to  his  palace  after  prostrat- ing  at  the    feet    of  the    sage.    (M.B.,    Aranya  Parva Chapter  184). 3)    Some   other  details.    (1)    Sumati,  wife  of  King  Sagara of  the   Solar  dynasty,  was  the  daughter  of  Aristanemi. (Ramayana,    Balakanda,     Canto    38,    Verse    4).     (2) Kasyapa   had  the  synonym  Aristanemi  also.  (Valmiki Ramayana,      Kiskindhakanda,    Canto    66,   Verse    4  ; Devi  Bhagavata,  Saptama   Skandha).  (3)  Aristanemi's wives     delivered      sixteen     children.      (Agni    "Purana, Chapter    19).    (4)    Aristanemi  has   spoken  a  lot  about the    greatness    of   Brahmins.    (M.B.,    Aranya    Parva Chapter  184,  Verses  17-22).  (5)    Aristanemi  once  gave much   spiritual    advice    to   Ki.ij  Sagara   of  the   Surya VamSa.    (M.B.,    Santi     Parva,     Chapter    288,    Verses 5-46). ARISTANEMI  II.  Mahabharata,  Santi  Parva,  Chapter 208,  Verse  8  refers  to  one  Aristanemi,  the  second  son  of Kasyapa. ARISTANEMI  III.  A  Raja  called  Aristanemi  occupied a  place  m  the  council  of  Yama.  (M.B.,  Sabha  Parva, Chapter  8,  Verse  9). ARISTANEMI  IV.  A  false  name  assumed  by  Sahadeva while  the  Pandavas  lived  incognito  in  the  Virata  king- dom. (M.B.,  Virata  Parva,  Chapter  10,  Verse  5) ARISTANEMI  V.  A  synonym  of  Sri  Krsna.  (M.B., Udyoga  Parva,  Chapter  71,  Verse  5). ARISTANEMI  VI.  A  King.  Realising  the  transient nature  of  worldly  life,  he  gave  up  his  kingdom  and went  to  and  did  tapas  at  Mount  Gandhamadana.  Indra who  was  very  much  pleased  at  this  sent  a  messenger with  a  vimana  (aeroplane)  to  conduct  the  King  to Svarga  (heaven).  When  he  was  told  that  there  was  in Svarga  also  the  states  of  being  high  or  low,  and  fall happened  when  the  effect  of  good  actions  decreased, the  King  gave  up  his  desire  for  Svarga  and  sent  back Indra's  messenger.  Then  Indra  sent  the  King  with  a 48 ARJUNA messenger  to  the  ASrama  of  Valmiki  so  that  he  might gam  spiritual  knowledge.  Valmiki  consoled  the  King with  the  advice  that  the  telling,  hearing  and  pondering over  the  story  of  the  Ramayana  alone  would  be  enough to  get  eternal  salvation.  (Yoeavasistham) ARJUNA.  The  third  of  the  Pandavas. 1 )  Genealogy.     Descended   from'  Visnu  thus  :    Brahma, Am,  Candra,  Budha,  Pururavas,  Ayus,  Nahusa,  Yayati, Puru,  Janamejaya,  Pracinvan,  Pravira,  Namasyu,  Vita- bhaya,      Sundu,     Bahuvidha,      Samyati,      Rahovadi, Kaudrasvan,  Matinara,  Santurodha,  Dusyanta,  Bharata, uhotra,  Suhota,  Gala,  Gardda,  Suketu,  Brhatksetra Hasti,  Ajamidha,  Rksa,  Samvarana,  Kuru,  Jahnu, Suratha,  Viduratha,  Sarvabhauma,  Jayatsena,  Ravyaya Bhavuka,  Cakroddhata,  Devatithi,  Rksa,Bhima,  Pratlca,' Santanu,  Vyasa,  Pandu,  Arjuna. 2)  Previous  birth.     Arjuna   and  Sri  Krsna  are  often   re- ferred to  as  Naranarayanas    (Nara  and  '  Narayana) .    In their  previous  life  they  were  two  Rsis    called  Nara  and Narayana,  and  from  that    time  onwards  they  lived  as inseparable  companions   and  sons  of  the  same  parents. I  hey  entered   Mahasamadhi    at  Badaryasrama  in  the Himalayas.    Of  the  two  Narayanarsi   was   a  partial  in- carnation of  Visnu.  About  the  Nararsi  the  Devi  Bhaga- vata   has    the    following    to    say  :     "Dharma  had    his origin    in   the  heart   of   Brahma,    and  he  earned  great reputation    for    truthfulness    and    adherence    to  Vedic dharma.  He  married  the  daughters  of  Daksa.  Dharma had   four  sons,  Hari,  Krsna,  Nara  and  Narayana.    Of the  four  sons  Hari  and  Krsna  became   great  yogis,  and Nara  and   Narayana,   great  tapasvins.  Nara  and  Nara- yana did  tapas,  worshipping  Brahma  for  1000  years    at the   holy  Badaryasrama  in  the  plains  of  the  Himalayas Nara    was    born    in    the    next  birth  as  Arjuna.  (Devi Bhagavata,  4th  Skandha) .  See  Nara. 3)  Birth.     To   Vicitravlrya   son   of  Santanu   was  born L>nrtarastra   by    Ambika,    and    Pandu  by    Ambalika. andu  had  two  wives,  Kuntl  and  Madrl.  The  curse  of  a Muni  made  physical  contacts  with  his  wives  impossible  lor Jandu.   (See   Pandu) .    Kuntl,  before  her  marriage  had attended  on  Maharsi  Durvasas  who  pleased   with   her service  made  a  gift  of  five  mantras  to   her.     The   effect of  the  mantras  was  that  Kuntl  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- .jrod  repeated  the  first  mantra.  At  once  Suryadeva  appear- ed and  Karna  was  born  to  her  by  him.   After    assuring her  that  the  incident  would  not  affect  her  chastity  Surya disappeared.  Kuntl  abandoned  the  child  to  float  in  the river  Gaiiga,  and  stayed  with  Pandu  keeping  the  other four  mantras  to  herself.  Since  Pandu  could  not  contact the  body  of  his  wives,  with  his  permission  Kuntl  began practising  the  other  four  mantras  one  by  one.  By  three mantras  she  got  three  sons,    Dharmaputra   from  Kala Arjuna  from  Indra  and  Bhlmasena  from  the  wind  God (Vayu).    The   remaining  one    mantra   Kuntl    gave  lo Madrl.  She  repeated    it  thinking  of  the  Asvini '  Devas, and  two   sons,  Nakula  and  Sahadeva  were  born  to  her (M.B.,  Adi  Parva,    Chapter  63  onwards). 4)    Festival  of  birth.     At  the  birth  of  Arjuna  Kuntl  heard a  heavenly  voice   declare  as  follows    :     "Oh  !  Kuntl  ! your  son  will    be  equal  to  Siva  in  prowess  and  uncon- querable just  as  Indra  is.  After  defeating    all  the  Kin?s he  will  perform  the    Asvamedha  thrice.   He  will  please ARJUNA 49 ARJUNA Siva  and  get  the  great  weapon  called  Pasupata  from him.  On  the  orders  of  Indrahe  will  kill  Nivatakavacas. Hearing  the  above  prophecy  the  Devas  played  ecstatic music  and  flowers  were  showered  from  the  sky.  The Saptarsis,  Prajapatis  and  other  sages  arrayed  themselves in  the  sky.  Thus,  all  animate  and  inanimate  objects celebrated  the  birth  of  Arjuna. 5)  Naming.     Sages   from    the    top    of    the    Satasrriga mountain    came   together   to  perform    the  christening ceremony  of  Arjuna.  While   enumerating  the  various names    of  Arjuna,  it   is  said    in  the  Virata  Parva  that Krsna  was  the  name  Pandu  gave  to  his  son.  (M.B.,  Adi Parva,  Chapter  123,  Verse  20). 6)  Childhood.     The  Pandavas  spent  their  childhood   at Hastinapura  with  the  Kauravas.  Then  Arjuna   studied the  art  and  science  of  using  weapons,  dance,  music  etc. along  with  the  other  boys.  (M.B.,  Adi  Parva,    Chapter 129,  Verse  1).  Kasyapa,  the  high  priest  of  Vasudeva did    for    Arjuna   the    usual  Samskaras  like  Upanayana (wearing  of  the  holy  thread)  etc.  Arjuna    was    taught the    first    lessons    in  Dhanurveda  (Science  of  archery) by    Rajarsi   Suka.  _  Afterwards,  Krpacarya  became  the preceptor    of  the  Pandavas  in  Dhanurveda,  and  it   was then  that  Dronacarya  came.  There  is  a  particular  story about  Dronacarya  becoming  the  guru.  (See  Drona). 7)  Special  favour  of  Drona.     Arjuna    showed   very   great interest  in  the  science  of  the  use  of  weapons.  Drona,  the master,  wanted  to  teach  Asvatthama,  his    son,    certain special  things,  and  he  began  sending  all  his  disciples  to fetch  water.  Asvatthama  used  to  be  the    first  to  return with  the  water,   and  before  the  others  returned  Drona began   teaching  Asvatthama  the  special  lessons.  Arjuna came  to    understand  this  programme    and    he    began returning  with   water    along    with  Asvatthama.    Then the   guru  began    teaching   the    special    things    to    both Asvatthama  and   Arjuna.    Drona   instructed   the    cook not   to   serve    Arjuna    food     in    the  darkness.    While Arjuna    was  once  taking  his    food,  wind  blew  out    the burning    lamp,    and    Arjuna    alone    continued    eating. Because     of  constant  practice  Arjuna    was    quite    sure about  the   position  of  the    hand    and    the    mouth    in the  process  of  eating,   and  Arjuna   surmised    from    this that   archery    also   could    be  practised  in  darkness.  He began  practising   them.    The   guru  came  to  know  of  it, and    witnessing  Arjuna's  performance  praised  Arjuna  as a  unique  archer.  (Bharata,  Adi  Parva,  Chapter  132). 8 )  Ekalavya's  finger  was  cut.    Ekalavya,  son  of  Hiranya- dhanus,  King  of  the  Nisadas   (a  tribe  of  hunters,  forest- men)     approached  Drona  to  learn    the    science   of  the use  of  weapons.  Drona,  the  Brahmin,  refused  the  prayer of  this    prince  of  the  forest  tribe.  Ekalavya,  after  pros- trating   at  the    feet    of  Drona   returned  to  the  woods, made    an    image   of  Drona  with  earth  and  meditating upon  it  as  guru  began  practising  the  use  of  weapons. The  Kauravas   and    the  Pandavas  went  hunting  in  the forest.    Seeing  there  Ekalavya  with  his  matted  hair  and clad  in  deer    skin    the  hunting  dogs  began  barking  at him.     Ekalavya    shot  into    the  mouth  of  the  dog  seven arrows  at  one  and  the  same   moment.  With  the  arrows thrust  in  the  mouth  the  dogs  ran  back  to  the  Pandavas, and  they  found  out  the  culprit,  Ekalavya,  who  claimed himself  to  be  a  disciple  of  Drona.  Grief-stricken  at  this claim  Arjuna  hurried  up  to  Drona  and  said:  "You  had pronounced  me  to  be  your  foremost  disciple  without   an equal.   But,    today   Ekalavya,   another  disciple  of  yours has  relegated  me  to  the  second  place".  Thereupon Drona  went  and  saw  Ekalavya  in  the  forest.  Ekalavya, in  all  devotion  stood  up  and  saluted  the  guru.  And the  guru  said  as  follows  :  •"Oh  !  Ekalavya  if  thou art  my  disciple  give  me  the  daksina  (fee)  due  to  the guru,  and  I  desire  to  get  the  thumb  of  your  right  hand  as my  fee".  At  once  Ekalavya  cut  his  thumb  and  gave  it  to Drona.  Henceforth  Arjuna  became  Drona's  unequalled disciple.  (M.B.,  Adi  Parva,  Chapter  132). 9)  Arjuna  got  Brahmatirastra.    When  once    Drona   and his  disciples  were  bathing  in  the  river  Gariga,  a  whale caught    hold    of  the    leg   of  the  guru.  The    combined efforts    of  the  disciples  failed  to  extricate   the  leg  from the  grip  of  the  whale.  Ultimately  Arjuna  shot  an  arrow and   released    the  guru's    leg.     Greatly  pleased  at  this Drona  imparted  to  Arjuna  knowledge  about  Brahma- sirastra,  and  Arjuna    was  enjoined  not  to  use  the  astra against  men,    but    to    use   it   only   when    confronting higher  beings  than  men.  [Bharata    ( Malayalam) ,    Adi Parva,  Chapter  133]. 10)  Competition  in  arms.  When  the  training  of  the  princes was  almost  over  Dhrtarastra  decided  to  have  a  rehear- sal of  their  attainments,  and  the  scene  for  it    also  was set.    The    princes  with  bows  and  arrows   appeared  on the  scene.  Yudhisthira  and  others  first  exhibited  their skill  in  shooting  arrows  in  the  order  of  their  seniority. Every    scene   was  explained  to    Dhi'tarastra  by  Vidura and    to    Gandhari    by      Sanjaya.     Duryodhana    and Bhima    clashed  with    each  other.  Asvatthama  pacified them    and  kept    them   apart.  And,    then  Arjuna   and Kama  appeared  on  the  scene,  and  the    onlookers  dec- lared   them    to    be   equal   in    skill   in  archery.  When their    shooting  exhibition  was   over,  Kama  who    got angry   again   rushed  to    the    stage.    Arjuna    also    got ready.    Arjuna    challenged   Kama's  eligibility  on  the ground   that  he  was  low-born  and  not  a  Ksatriya.    At once  Duryodhana  proclaimed  him  as  the  King  of  Aiiga. Though    this  pacified    the    scene,  this  competition  in archery  served  much  to  make   the  Kauravas    and    the Pandavas  the  bitterest  of  enemies.    (M.B.,  Adi    Parva, Chapters,  136,  137). 1 1 )  Arjuna's  gurudakfina  (Offering  of  fee  to  the  preceptor) . At  the  starting  of  training  the  princes  Drona  told  them: "I  have  one  thing    in   mind,  and  you   must  do  it  for me   when    you  have  completed  the  course  of  training. All  the  disciples  except  Arjuna  kept  silent  at  this,  but Arjuna    promised    to   fulfil    the    guru's    wish    at    the proper  time The  training  was  over,  and  it  was  time  for  gurudaksina. Drona  asked  to  be  brought  bound  before  him  Drupada, King  of  Pancala.  (For  Drona's  enmity  towards  Dru- pada see  Drupada) .  Thereupon  the  Pandavas  marched to  Pancala,  and  in  a  fierce  battle  Arjuna  defeated Drupada.  Though  Bhima  tried  to  kill  Drupada  Arjuna did  not  permit  it,  but  took  him  bound  to  Drona. This  ended  Drona's  hatred  towards  Drupada,  who now  gifted  half  his  kingdom  to  Drona.  Drona  was very  much  pleased  with  Arjuna  for  the  above  act, and  advised  him  to  fight  even  him  (Drona)  if  the latter  opposed  him  (Arjuna) .  To  this  Arjuna  replied 'Yes'.  (M.B.,  Adi  Parva,  Chapter  139,  Verse  14) .  With this  promise  to  fight  even  the  guru  in  case  the  guru attacked  him  Arjuna  became  the  most  reputed  archer in  Bharata. ARJUNA 50 ARJUNA 12)  Jealousy  of  Dhrtardstra.  After  the  gurudaksina  Arjuna marched    against    the  neigh  curing   kingdom.   He  de- ir.ued  very  easily  in  war  the  King  of  Yavana  and    the Kings  Sauvira,  Yipula  and  Sumitia.  These   victories  of Arjuna  made  the  Kauravas  very    anxious;   Dhrtarastra brooded  over  it.  (M.B.,  Adi  Parva,  Chapter  138,  Verses 20-23) . 13)  Escape  from  the  waxen  palace.     Duryodhana    made up   his    mind  to   destroy    the    Pandavas   somehow   or other.  He  got  the  Pandavas  to  shift  their    residence    to a  palace  made  of  wax  at  Varanavata.  and  one  year  after this  the  palace  was  set  fire  to.    The    Pandavas    escaped death    by  fire  through  a  tunnel  and  entered  the  forest, the  next  day.  (See  Arakkillam). 14)  Arjuna  on  the  banks  of  river  Ga..gd.  The  Pandavas  walk- ed much  through  the  terrible  forest,  and  after  midnight reached  the  banks  of  the  Gaiiga.  At  that  time  Arhgara- parna    (Citraratha),    the    Gandharva    was     enjoying his    time  in  the  river    with  some    Apsara  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  Pandavas  many  interesting stories.  He  also    made  a  present  of  divine  horses  and imparted  to  them  the  esoteric  knowledge  called  Caksusl- vidya.    The  Gandhar\  a  finally  told  the  Pandavas    that they  were  attacked  because  they  came  without  Agni  and Ahuti  in  their  front.    He  also  explained  this  fact  that Arjuna  could  subjugate  him  on  account  of  his  (Arjuna' s) genuine  celibacy.      (See  Citraratha) . 15)  Pdtcalisvayamvara.       Citraratha,    during    his    talks with  the     andavas  had  pointed  out  to  them  the  need  to have  a  priest    to   lead  and   guide  them  in  all  matters, and   accordingly   they  visited  Dhaumyasrama  and  ins- talled the  Maharsi  (Dhaumya)  as  their  priest. And,  meantime,  seeing  thousands  of  people  on  their  way to  attend  the  Svayarhvara  (marriage  by  open  choice of  husband  by  the  girl)  of  Krsna  (Pancali)  daughter of  the  King  of  I  ancala,  the  Pandavas  also  followed  the crowd.  Veda  Vyasa,  whom  the  Pandavas  met  on  their way  blessed  them.  King  Drupada  wished  to  give  his daughter  Krsna  in  marriage  to  Arjuna.  The  news  that the  nda  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  Svayarhvara.  A tremendous  bow  was  got  ready  and  installed  on  the ground,  and  a  machine  constructed  which  was  kept suspended  in  the  air.  The  target  was  placed  inside the  machine.  And  then  Drupada  spoke  thus:  "My daughter  shall  be  married  to  him  who  will  bend  the bow  and  with  the  first  arrow  hit  the  target  placed inside  the  machine".  (M.B.,  Adi  Parva,  Chapter  155, Verse  11).  Great  warriors  like  Duryodhana,  Karna, SiSupala,  Simsumara  took  their  seats  in  the  marriage hall.  All  the  kings  failed  even  to  lift  the  bow  up.  Ulti- mately Arjuna  lifted  the  bow  and  hit  the  target  very easily.  '  ancali  put  the  wedding  garland  on  Arjuna's neck.  When  the  Pandavas  returned  to  their  mother with  Pari cali  m  tne  evening  the  mother  from  inside  her room  said:  "What  you  have  got  today,  my  sons,  you enjoy  among  yourselves."  KuntI  said  this  under  the impression  that  what  her  sons  had  got  was  some Bhiksa.  At  any  rate,  in  obedience  to  the  above  injunc- tion of  the  mother  Pancali  became  wife  to  the  five Pandavas.  (M.B.,  Adi  Parva,  Chapters  190,  191). 16)  Arjuna  at  Indraprastha.  The  Svayarhvara  of  Pancali broadcast  news  about  the  whereabouts  of  the  Pandavas. Dhrtarastra  brought  them  back  to  Indraprastha,  and installed  them  in  a  new  palace  built  at  the  place  called Khandavaprastha.  (Indraprastha) .  Dharmaputra  ruled a  part  of  the  country  with  Indraprastha  as  capital. Narada  went  there  once  and  advised  the  Pandavas  to guard  themselves  against  mutual  quarrels  as  the  five  of them  claimed  one  and  the  same  woman  as  wife.  Thence- forth it  was  set  forth  that  Pancali  would  live  with  each husband  in  turn  for  one  year.  It  was  also  settled  that during  a  particular  year  if  any  other  husband  than  the one  whose  turn  it  was  to  live  with  IMncali  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  inDharmaputra's  palace.  That year  Pancali  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  Ulupikd  and  Citrangada.  Arjuna with  his  bow  and  arrows  went  into  the  forest.  Many brahmins  followed  him.  Arjuna  reached  the  banks  of Gaiiga  and  entered  the  waters  for  a  bath.  Here  Arjuna was  attracted  by  Ulupika,  daughter  of  the  Naga  King and  he  married  her.  A  son  was  born  to  them  called  Ira- van.  After  visiting  places  likeAgastyavatam,  Vasisthagiri Arjuna  reached  Manalur.  He  married  Citrangada, daughter  of  Citrangada,  King  of  Manalur.  After  a  stay of  three  months  there  he  went  southwards.  Citrangada gave  birth  to  a  son  named  Babhruvahana' 17B  )  The  mark  on  Arjuna's  flag  is  Hanumdn,  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  Sri  Rama  from  Ramesvara  to  Lanka. He  also  felt  that  it  was  not  at  all  proper  on  the  part of  Sri  Rama  to  have  sought  the  help  of  monkeys  to construct  the  dam.  Sri  Rama  could  have  made  a  dam with  arrows.  Arjuna  put  this  question  to  a  great scholar  (Pandit)  who  was  sitting  nearby  reading  the Ramayana.  Neither  the  Pandit  nor  the  other  brahmins gathered  there  could  give  a  convincing  answer  to  Ar- juna'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  Rama's  arrows;  which  monkey will  break  a  dam  of  arrows  made  even  by  me  ?"  And, a  debate  began  about  the  subject.  The  monkey  and Arjuna  agreed  to  a  bet  that  if  a  monkey  broke  the  dam made  by  Arjuna  he  would  end  his  life  by  jumping  into fire,  and  if  the  monkey  could  not  break  the  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 ARJUNA 51 ARJUNA upto  Arjuna  and  told  him  that  his  attempt  at  self annihilation  was  not  justified  as  the  bet  was  made  with- out 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)  com- pete 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  'Ramacandra'.  At  the  same  moment  Aijuna also  prostrated  before  the  boy  crying  'Sri  Krsna,  slave to  devotees'.  The  boy  asked  both  of  them  to  get  up, and  after  admonishing  them  for  their  conceit  gave  them good  advice.  He  also  asked  the  monkey  child  to  keep his  word  by  remaining  as  the  emblem  of  Arjuna's  flag. (The  monkey  boy  was  actually  Hanuman  and  the brahmin  boy  Sri  Krsna). 1 7  C )  Arjuna  married  Subhadrd.  Arjuna  went  to  the  holy place  called  Saubhadratlrtha  and  redeemed  the  woman named  Varga  from  the  curse  she  was  labouring  under. (See  Varga) .  Arjuna  continued  his  journey  and  reached Gokarna  and  Prabhasa  tirtha,  where  he  met  Gada, brother  of  Sri  Krsna.  Gada  described  to  Arjuna  the great  beauty  of  his  sister,  Subhadra.  Arjuna  went  to Dvaraka  and  paid  his  respects  to  Sri  Kt'sna.  A  few  days later  the  yadavas  celebrated  a  great  festival  at  mount Raivataka.  Aijuna  went  there  disguised  as  a  Sannyasin and  forcibly  took  away  Subhadra  with  him  with  the permission  of  Sri  Krsna.  Though  the  yadavas  got  ready for  a  fight  they  were  ultimately  pacified,  and  Subhadra was  married  to  Arjuna.  (M.B.,  Adi  Parva,  Chapter, 218-224). 17D)  Brahmin  boy  saved.  When  once  Arjuna  was  in Dvaraka  with  Sri  Krsna  a  brahmin  appeared  on  the scene  lamenting  that  his  child  died  as  soon  as  it  was born.  Nobody  paid  any  heed  to  this,  and  then  Arjuna rose  up  and  assured  protection  to  the  next  child  to  be born  to  the  brahmin  and  asked  him  to  return  home  in peace.  Arjuna  also  vowed  that  he  would  end  his  life by  jumping  into  fire  if  he  failed  to  protect  the  next child  of  the  brahmin. As  the  time  for  the  delivery  of  his  wife  approached  the brahmin  took  Arjuna  home.  Arjuna  made  the  house secure  by  making  an  enclosure  with  his  arrows.  Yet the  child  died;  not  only  that,  at  the  time  of  birth  it- self its  body  disappeared.  And.  the  brahmin  heaped insults  on  Arjuna,  who  looked  very  foolish.  Rendered thus  an  object  of  ridicule  Arjuna  began  to  make  a  fire for  him  to  jump  into.  At  this  Sri  Krsna  appeared  be- fore Arjuna  and  prevented  him  from  jumping  into  fire. And  then  both  Krsna  and  Arjuna  went  to  Visnuloka and  submitted  the  case  of  the  brahmin  to  him.  Visnu told  them  :  "Oh  !  Krsna  and  Arjuna,  it  was  I  who  took away  the  brahmin  boys  for  the  pleasure  of  seeing  you both  here.  You  may  immediately  return  with  the  brah- min boys.  And,  Krsna  and  Arjuna  returned  with  the boys  to  the  brahmin,  who  now  felt  very  happy. (Bhagavata,  Dasama  Skandha;  Chapter  89) . 17E)  Burning  of  Khandava  forest.  While  Krsna  and  Arjuna were  spending  their  days  on  the  banks  of  river  Yamuna in  the  summer  season  Agni  Bhagavan  (the  fire-god) requested  them  to  give  the  Khandava  forest  as  food  to him.  (See  Khandavadaha ) .  Arjuna  agreed  to  oblige Agni  Bhagavan,  who  presented  to  Arjuna  the  bow called  Gandlva,  a  white  horse  and  many  other  power- ful arrows.  When  Agni  began  burning  ihe  forest,  Indra sent  a  heavy  shower  of  rain.  By  creating  a  tent  with arrows  Arjuna  saved  the  forest  from  the  rain.  Arjuna killed  Taksaka's  wife,  cursed  the  Nr.ga  called  Asvasena 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.,  Adi  Parva,  Chapters  233-239). 17P)  Fight  between  Arjuna  and  Sri  Krfna.  (See  Galava, para  4) . 18)  Again    to   the  forest.     Maya,  who  escaped  death  in Khandava  forest,  in  his  great  gratitude,  went  to  Indra- prastha, and  with  the  permission  of  Dharmaputra  built for  the   Pandavas    an    exceptionally    beautiful   palace. And    then  the    Pandavas  made  the  conquest  of  all  the earth,  and  after  killing   enemy   kings  like  Jarasandha, the  Kimpurusas,  the  Hadakas,  Sisupala,  Kurundha  and Bhagadatta  returned  to    Idraprastha    and  performed the  Rajasuya  yajfla.    The  Kauravas  who  got  jealous  at this  went  on  a  visit  to  Indraprastha.  When  they  enter- ed the  palace  built  by  Maya  they  were  put  into  many a  ludicrous    situation.    (See    Sabhaprave:sa).   Insulted and    humiliated    they    returned    to   Hastinapura    and challenged  the  Pandavas  to  a  game  of  dice,  and  in  the game    the   Pandavas  lost    not  only  their  kingdom  and other    riches,  but    Pancall  as  well.  Dussasana  dragged Pancall  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    Pandavas  had  to  lead  forest  life for  twelve   years  and    live  for  one  year  incognito.  The Pandavas    again  started   for   the  forest.  (M.B.,  Sabha Parva) . 19)  Pandavas  in  Kamyaka  forest.     A  number  of  brahmins also  accompanied  the  Pandavas  to  the  forest.  The  noble brahmin,    Saunaka   consoled    the    aggrieved  Dharma- putra in    the    Dvaitavana.  Dharmaputra  felt    worried that  he  could  not  feed  the  brahmins  who  accompanied him  into    the  forest.  Pancall  prayed  to    the  Sun-God, and  he  gave  the  Aksayapatra  to  her.  (See  Aksyapatra) . And,  after  this  the  Pandavas,  along  with  the  brahmins, entered  the    Kamyaka  forest.    (M.B.,   Aranya    Parva, Chapter  36) . 20)  Arjuna   secured  divine  arrows.     Dharmaputra   asked Arjuna  to  do  tapas  in  the  Himalayas  and    thus  secure divine  arrows.  Accordingly  Arjuna  went  south  and  saw Indra    in  the    Indraklla    mountain.    Indra    gave  him boons.    There    Arjuna    killed    Mukasura.    And,    then Arjuna  went  to  Mount  Kailasa  and  prayerfully   concen- trated his  mind  on  Siva.  Siva  appeared  in  the  guise  of a  forest  dweller.    (See  Fa.supata.stra).  Afte*  that  he  got the  Dandastra  from  Yama,  Pasastra  from  Varuna  and Antardhanastra  from     Kubera.    (M.B.,    Vana   Parva, Chapters  37-41). 21)  Arjuna  in  Indraloka.     Indra,  who  was  so  very  pleas- ed that  Arjuna  got  so  many  divine    arrows  deputed  his charioteer,  Matali,    to  bring  Arjuna  to  Devaloka,  and at  Devaloka  he  learned  more  about  archery  and  music. The  Apsara  women   forgot    themselves  when  they  saw the  exceptionally  handsome   Arjuna.  Urvasi,  mad  with ARJUNA 52 ARJUNA love,  sent  her  messenger  Citrasena  to  Indra.  Being  told about  Urvaii's  love  Arjuna  closed  both  his  ears  with hands,  and  reminded  the  messenger  of  UrvasTs  mater- nal position  with  reference  to  him.  UrvasI  cursed  and turned  Arjuna  into  an  eunuch.  Indra  consoled  Arjuna by  assuring  him  that  Urvasi's  curse  will  turn  out  to  be of  great  benefit  to  him.  Afterwards  Arjuna  stayed  in Devaloka  for  a  few  days  with  Citrasena,  and  during the  period  he  killed  Nivatakavaca  and  Kalakeya. Arjuna  became  a  friend  of  Maharsi  Lomasa,  who  had gone  to  Devaloka  to  see  Indra.  Promising  Arjuna  that he  would  protect  Dharmaputra  Lomasa  returned  to  the earth.  Arjuna  left  the  Kiimyaka  forest  and  returned  to his  brothers  after  an  absence  for  five  years.  He  met  the brothers  at  Mount  Gandhamadana.  (M.B.,  Vana  Parva, Chapters  42-47) . 22)  Procession.  At  last  a  witty  and  humorous  brahmin went  to  Dhrtarastra  and  dilated  upon  the  hardships being  suffered  by  the  Pandavas,  and  Duryodhana  and others  were  extremely  pleased  and  happy  to  hear  it. Yet,  they  shed  crocodile  tears.  But,  Duryodhana  was in  a  mighty  hurry  to  see  with  his  own  eyes  the  pitiable plight  of  the  Pandavas.  On  the  pretext  of  going  out  for hunting  Duryodhana  and  others  with  the  permission  of Dhrtarastra,  started  for  the  forest  with  a  number  of attendants.  8,000  chariots,  30,000  elephants,  thousands of  infantry  soldiers,  9,000  horses,  merchants,  ornaments, courtesans  and  thousands  of  hunters  formed  this  pro- cession into  the  forest.  Just  like  roaring  winds  during the  rainy  season  the  procession  caused  thunderous  noise. Duryodhana  approached  the  pool  in  the  Dvaita  forest and  waited  at  a  distance.  (M.B.,  Aranya  Parva,  Chap- ter 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  Hastinapura  with    the    atten- dants. (M.B.,  Aranya  Parva,  Chapters  239-253). 23)   Arjuna   lost    consciousness.     While    once  Pancall  was alone  King  Jayadratha  forcibly    took  her  away.  Within seconds  the  Pandavas  confronted  Jayadratha  and  regain- ed Pancall.  Jayadratha  and   his    men  were   killed.  The Pandavas,  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  ques- tions you  may  not    only   drink  the   water  but  also  take some  with  you".  Without  paying  any  heed  to  this  warn- ing 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    Bhima    also  had  the  same  fate  at  the  pool.  Lastly Dharmaputra  went  to  the  pool  and  understanding  what happened  to  his  brothers  requested  permission  to  drink water.  At  once  a  Yaksa  appeared  and  brought  the  bro- thers of  Dharmaputra    back  to  consciousness.    In  fact, the  Yaksa  was  none  other  than  Yamadharmadeva.  (For questions  and  answers  of  the  Yaksa  see  Dharmaputra.) (M.B.,  Aranya  Parva,    Chapters  312-315). 24)  Life  incognito.     Now  the    twelve    years  of  forest  life being  over  the  Pandavas  decided  to  spend  the  one  year of  life  incognito  in  the  Virata  palace.  Arjuna  disguised himself  and  deposited    his  clothes    and  weapons  in  the hollow  of  a  Sami  tree  in  the  forest.  And  the  Pandavas in  various  disguises  reached    the  Virata    palace.  They assumed  false    names  :  Dharmaputra  as  Karika,  Bhima as  Valala,    Arjuna  as  Brhannala,  Nakula  as  Granthika and  Sahadeva  as  Aristanemi  and  Draupadi  as  Malinl. When   the   life  incognito  of  the  Pandavas  for  one  year was   about    to   expire  a  rumour  reached    the  Kauravas that  the  Pandavas  were  at  the    Virata  capital,  and  the Kauravas  thought  that  the  Pandavas  will  appear  on  the scene  if  a  war    was  fought   against  King    Virata.  The Kauravas,  with    this    object  in  view,  lifted  the  cows  of Virata  and  that  led  to  war.  Uttara,  the  prince  of  Viraja boasted    that    he    would  fight  provided  he  had  a  good charioteer.  Brhannala    (Arjuna)    agreed  to  act  as  such and    they    started  for  the    warfield.  At  the  sight  of  the massive  army  of  the  Kauravas  Uttara   got   frightened and    tried   to  run   away   from  the  field.  But  Brhannala tightly  bound    Uttara  to  the  chariot,  drove  it  very  fast to    the    forest,    took  back  from   the  hollow  of  the  Sami tree    his   weapons  and  returned  to  the  battle-field.  The Kauravas  were  absolutely  defeated  in  the  war  and  they took  to  their  heels.  They  understood  that  the  very  clever and  terrible  warrior  in  disguise  was  Arjuna  himself.  But, by  the  time  the   period  of    the  Pandavas  life   incognito was  over.  The  king  of  Virata,    greatly  pleased  over  this victory  in  war  gave  his  daughter,  Uttara  in  marriage  to Abhimanyu,  son  of  Arjuna.  (M.B.,  Virata  Parva). 25)  Preparations  for   war.     After    the  forest  life  and  life incognito  the  Pandavas  returned.    The  Kauravas  refus- ed to  give  them  half  the  Kingdom.  Sri  Krsna,  on  behalf of  the  Pandavas,  implored  that  half  the  kingdom  or  five districts  or  five  nouses  or  at  least  one  house  be  given  to them.  But.  the  Kauravas  took   the    stand  that  not  even an  iota  of  land   would  be  given  to  the  Pandavas.  And, war  was  perforce    decided   upon.    Duryodhana  went  to Krsna  at  Dvaraka  to  request  for  support  in  war.  Krsna, who  favoured  the  Pandavas  lay  in   false  sleep  as  he  did not  want  to  fight  against  them.    Duryodhana  sat  at  the head  of  Krsna.  Arjuna,  who    came  after  some  tune  sat at    the    feet    of  Krsna    and   remained    there  standing. Awakening  from  sleep,  it  was  Arjuna  whom  Kysna  saw first.  After  the  greetings  were  over   with  Arjuna,  Krsna saw  Duryodhana  also.  Between  Krsna  without  any  arms and  the   armed   forces  of  Krsna,  Arjuna    chose   Ki'sna and  Duryodhana  his  armed  forces  to   help   each  side  in the  impending  war.  ( Udyoga  Parva) . 26)  War.  Both  the  Parties  were  encamped  in  Kuruk- setra  ready  for  war.  Sri  Krsna  acted  as  Charioteer  to Arjuna.  He  stopped  the  chariot  in  between  the  opposing armies.  Arjuna  felt  deep  anguish  to  find  his  own  people arrayed  on  the  opposite  side  for  war.  Reluctant  to  kill relations,  elders,  friends  and  preceptors  Arjuna  laid down  his  arms  in  the  chariot.  Then  did  Ki'siia  instruct him  in  Karmayoga  (the  philosophy  of  action).  That instruction  and  advice  of  Kfsna  is  the  world-famous Bhagavad  Glta.  The  Glta  cleared  off  Arjuna's  illusions and  he  praised  the  Lord,  Sri  Krsna,  who  revealed  his all  comprehensive  form  (Visvarupa)  to  Arjuna. On  the  first  day  of  the  war  Arjuna  fought  a  duel  with Blrisma,  and  the  second  day  he  fought  the  Kaurava forces  with  exceptional  prowess.  And  then  Arjuna  pre- ARJUNA 53 ARJUNA vented  Krsna  from  killing  Bhisma.  But,  the  Kaurava army  faced  defeat  that  day.  On  the  third  day  Arjuna defeated  Bhisma,  Asvatthama,  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  Bhisma. (2)  Fight  between  Arjuna  and  Asvatthama. (3)  Arjuna  destroyed  the  Kaurava  army. (4)  Iravan,  son  of  Arjuna,  was  killed. (5)  Arjuna  fought  against  Drona  and  SuSarma. (6)  Took  the  vow  to  kill  Bhisma. (7)  Sikhandi  prompted  to  kill  Bhisma. (8 )  On  the  appearance  of  Sikharidi  the  Kaurava  army, took  fright  and  fled  in  great  disarray. (9)  Arjuna  fought  a  duel  with  Dussasana. (10)  Duel  with  Bhagadatta. (11)  Duel  again  with  Bhisma. (12)  Bhisma  fainted  and  fell  on  the  ground. (13)  Duel  again  with  Dussasana. (14)  With    Sikhandi    in    the   front    made  an  attack  on Bhisma. (15)  Arjuna  discharged  three  arrows  to  serve  as  pillow to  Bhisma  who,    dislodged   from  the    chariot,   was lying  on  a  bed  of  arrows. (16)  Cool  water   sprinkled  on  the   face  of  Bhisma   with the  aid  of  divine  arrows. (17)  Fought  against  Drona  and  defeated  his  forces. (18)  Satyajit  deputed   to   remain  with  Dharmaputra  to help  him. (19)  Sudhanva  killed. (20)  Again  fought  with  Bhagadatta. (21)  Supratlka,  the  elephant  of  Bhagadatta  killed. (22)  And  after  that,  Bhagadatta  also  killed. (23)  Vrsaka  and  Acala  killed  by  Arjuna. (24;   Sakuni  defeated. (25)  Arjuna  killed  the  three  brothers  of  Karna  and  con- fronted Kama. (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  Siva  Piija. (30)  Arjuna  dreamt  that  night  to  have  paid  homage  to Siva  along  with  Krsna    and   that   Siva  gave    him divine  arrows  like  Pasupata. (31)  Marched    forth   routing    the  elephant  regiment  of Durmarsana. (32)  Routed  Dussasana  in  fight. (33)  Again    fought    Drona,      Kytavarml,    Srutayudha, Sudaksina,  King  of  Kamboja. (34)  Sudaksina  killed  in  fight. (35)  Srutayu,  Acyutayu,  Niyutiyu,  Ambastha    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  Bhurisravas  at the  instance  of  Krsna. (41)  Cut  off  the  head  of  Jayadratha   with   arrows.  The head    and  the    arrows  were  thrown  on  the  lap   of Jayadratha's  father. (42)  Alambusa,  King  ofRaksasas  killed. (43)  Dandadhfira  killed  with  his  elephant. (44)  Arjuna  killed   the    six  brothers    of   Susarma,  viz., Satyasena,     Candrasena,    Mitrasena,     Srutanjaya; Sausruti  and  Mitradharma (45)  Difference  of  opinion  arose   between  Dharmaputra and  Arjuna  about  the    failure   to  kill   Karna,   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  Vi'sasena,  son  of  Karna, (48)  Karna  brought  down  Krsna's  crown   by  his   arrow resembling  the  face  of  the  serpent.  Enraged  at  this Arjuna  killed  Karna. (49)  Killed  Satyakarma,  Satyestha  and  others. (50)  After  bowing    to   Vyasa,  Arjuna  withdrew  arrow. (M.B.,  Bhisma,  Drona,  Karna,  Salya  and  Sauptika Parvas). 27)  After  the  war.  In  the  great  war  the  Kaurava  army, to  the  very  last  man,  was  annihilated.  The  Pandavas assembled  together.  Thoughts  about  the  future  came  up. Sri  Krsna  consoled  the  sorrowing  Dharmaputra.  As desired  by  Vyasa,  Ki'sna,  Dharmaputra  and  others returned  to  Hastinapura  and  took  up  the  reins  of governing  the  country,  and  the  idea  of  performing  an Aivamedha  Yaga  was  seriously  mooted.  A  King  named Marutta  agreed  to  give  money  needed  for  the  yajfia. Arjuna  defeated  all  enemy  kings.  (M.B.,  Santi  Parva). 28)  Death    and   rebirth    of  Arjuna.     On   his    way    back after  digvijaya   Arjuna  was  killed  by  the  arrows  of  his son,   Babhruvahana.    Immediately  did  Ulupl,  Arjuna's wife  bring  back  to   life  her  husband  by  Mrtasanjlvanl mantra.    Then  Arjuna    questioned    Ulupl    about    the reason  for  his  son  killing  him,  and  also  as    to  how    she happened   to  be   present  at  the  time.  Ulupl   described the    story    of  a    curse    in    answer   to  Arjuna's  querry. (M.B.,  Asvamedha  Parva,  Chapter  79). 29)  The  story  of  the  curse.     Ulupl  said  :  You   shall  not get   angry.  Yes,    all  is  for  the  best.  In  war   you   killed Bhisma  by   unrighteous    means,    viz.  with  the    help  of Sikhandi.  On  his  death,  the  Astavasus  and  Ganga  Devi 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,   Babhruvahana,    killed    you.  Accordingly  he has  been  brought  here  to  kill  you. The  above  story  pleased  Arjuna.    (Asvamedha    Parva, Chapter  81). 30)  Asvamedham.     Arjuna  again  defeated  Meghasandhi, the    King    of  Magadha,    Sakuniputra  and  others   and returned  to  Hastinapura,  where  the    Asvamedha  yajfia was  performed.    The  Yadava  dynasty  was  extinguished before    long.   Arjuna  did  all  the  rites  due  to  them    on death.  He  grieved  over  the    departure   of   Sri    Krsna. (Bhagavata,  Skandha  11,    Chapter  31).   And  then    he went  to  Indraprastha  with  the  consorts  of   Krsna.    On the  way  dacoits  overcame    Arjuna  and  snatched  away some  of  the  females.  Arjuna  felt  very  sad.    Then   Vyasa appeared  and   told  him  that  he    would   be  strong  and powerful  only  in  the  presence  of  Krsna.   (Agni  Parana, Chapter   15). 31)  Pandavas' journey  to   the  other  world-     Now,  it    was time  for  the  Pandavas  to  journey  to    the  other  world. ARJUNA ARJUNAKA It  was  at  this  juncture  that  the  Yadava  dynasty  ended and  Sri  Krsna  was  killed,  and  some  of  Krsna's  con- sorts 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,  Gandlva  in  the  sea,  and  Arjuna  did  so.  (Maha- prasthana  Parva,  Chapter  1,  Verses  1-42).  The  Panda- vas  continued  their  journey,  Yudhisthira  leading  them. They  reached  the  Himalayas,  and  there  Pane  "ill  expir- ed. To  Bhima's  querry  as  to  why  Pancali  expired  first, Yudhisthira  replied  that  it  was  due  to  her  having  been more  partial  to  Arjuna.  The  others  continued  their journey  and  then  Sahadeva  died.  Yudhisthira  explain- ed that  Sahadeva  died  second  due  to  his  arrogance and  conceit.  And,  the  others  continued  going  forward. An  emaciated  dog  was  already  with  the  Piindavas during  their  journey.  Nakula  was  the  third  to  die,  and Yudhisthira  attributed  it  to  his  (Nakula)  extreme  con- ceit about  his  beauty.  And,  Arjuna's  death  next, Yudhisthira  said,  was  due  to  his  having  not  kept  his vow,  once  made,  to  kill  the  whole  lot  of  enemies  in  a day.  After  proceeding  a  short  distance  further  Bhima also  fell  dead,  and  Yudhisthira  thought  to  himself that  it  was  due  to  Bhima's  voracious  eating.  And,  then Devendra  came  in  his  chariot  of  gold  and  welcomed Yudhisthira  to  Svarga.  But,  he  refused  the  offer  saying that  he  would  not  do  go  alone,  leaving  his  brothers behind.  When  Indra  assured  him  that  his  brothers were  already  there,  in  Svarga,  Yudhisthira  got  into the  chariot  and  reached  Svarga,  and  he  was  elated  to find  his  brothers  there  happy  with  Pancali.  (Maha- prasthana  Parva  and  Svargarohana) . 32)  The  meanings  of  the  word.  Ariuna. (1)  White. SuklaSubhrasucisveta- Visadasvetapandavah Avadatassito  gauro Valakso  dhavalo'rjunah Harinah  pandurah.  (Amarakosa) (2)  The  plant  called  virataru. Nadlsarjo  virataru- Rindradruh  kakubhor'rjunah.  (Do) (3)  Giass. Saspam  balatmarh  ghaso yavasam  trnarharjunam.  (Do) (4)  Indra. (Rgveda,  Chapter  1,  Anuvaka  7,  Sukta  112). 33)  Synonyms  used  in  the  Mahabharata  of  Arjuna.  Aindri, Bharata,  Bhlmanuja,  Bhlmasenanuja,  Bibhatsu,  Brhan- nala,  Sakharnvgadhvaja,  Sakraja,  Sakranandana,  Sakra- sunu,     Sakratmaja,     S"akrasuta,    Svetasva,    Svetahaya, Svetavaha,  Devendratanaya,  Dhananjaya,  Gandlvabhrt, Gandlvadhanva,     Gandlvadhari,    Gandivi,    GudakeSa, Indrarupa,  Indrasuta,  Indratmaja,  Indravaraja,   Jaya, Jisnu,    Kapidhvaja,    Kapiketana,    Kapipravara,  Kapi- varadhvaja,     Kaunteya,     Kaurava,      Kauravasrestha, Kauravya,    Kiritamali,   Kauraveya,    Kirlfabhi't,    Kirl- tavan,      Kiriti,      Krsna,      KT-snasarathi,      Kuntlputra, Mahendrasunu,     Mahendratmaja,    Nara,     Pakasasani, Pandava,  Pandaveya,  Pandunandana,  Partha,  Paurava, Phalguna,    Prabhanjanasutanuja,  Savyasaci,    Tapatya, Tridasesvaratmaja,  Vanaradhvaja,  Vanaraketana,  Vana- raketu,  Vanaravaryaketana,  Vasavaja,  Vasavanandana, Vasavatmaja,  Vasavi,  Vijaya. 34)  Origin  of  certain  words.     Towards  the    close    of  his life  incognito,  Arjuna  went   to    the   Sami  tree   to   take out   Gandlva    kept    in    its    hollow.      Uttara    also    was with  Arjuna.  Then  Arjuna  revealed  himself  to  Uttara, and  also  elaborated  the  meaning  of  his  various    names as  follows: — I  shall  tell  you  my  ten  names.  Arjuna,  Phalguna,  Jisnu, Kiriti,  Svetavahana,  Bhibhatsu,  Vijaya,  Krsna,  Savya- saci and  Dhananjaya I  am  called  Dhananjaya, because  even  after  having  conquered  all  the  lands  and amassed  wealth  I  stand  in  the  centre  of  righteousness ...  .1  am  called  Vijaya  because  in  fights  with  haughty opponents  I  always  succeed I  am  called  Svetavahana because  white  horses  are  harnessed  in  war  to  my  chariot decked  with  golden  ornaments I  am  called  Phal- guna because  I  was  born  in  the  month  of  Phalguna  and under  the  star,  Phalguna. ..  .1  am  kinti  because  during my  fight  with  the  Daityas  I  put  on  my  head  crown glowing  as  Sun. . .  I  am  called  Bibhatsu  by  men  and Devas  because  I  never  resort  to  revolting  means  during war..  .Devas  and  men  call  me  Savyasaci  because  both my  hands  are  adept  in  using  the  bow,  Gandlva.... 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. . .  .1  am  called  Jisnu, because  I  am  unassailable  and  unconquerable,  and  I subjugate  and  conquer,  and  also  because  I  am  the  son  of Indra. .  .My  father  gave  me  the  tenth  name  of  Krsna because  I  was  very  attractive  (Krsna  =  attractive). [Mahabharata  (Malayalam)  ]. 35)  Wives  of  Arjuna. (1)  Pancali  (2)  Ulupi    (3)    Citrarigada  (4)  Subhadra. 36)  Sons  of  Arjuna.     Srtakiiiti,  Iravan,  Babhruvahana, Abhimanyu. ARJUNA  II.     A  son  of  Emperor,  Nimi. One  Arjuna,  son  of  emperor  Nimi,  got  philosophical advice  from  a  Muni  named  Asita  (Brahmandapurana, Chapter  47) . ARJUNA  III.     (See  Karttaviryarjuna) . ARJUNA  IV.  A  member  of  Yama's  assembly.  The other  members  are  :  Kapotaroma,  Trnaka,  Sahadeva, Visva,  SasVa,  Krlasva,  Sasabindu  and  MahlsVara. (M.B.,  Sabha  Parva,  Chapter  8,  Verse  17). ARJUNABHIGAMANAPARVA.  A  sub  Parva  in  Maha- bharata. (See  Mahabharata). ARJUNAKA.  A  hunter.  Dharmaputra  was  called  to  his side  by  Bhlsma  his  body  torn  by  arrows  in  fight  and  he felt  very  sad  and  sorry  to  see  Bhisma  in  that  state.  To console  Dharmaputra  Bhlsma  related  a  story  and  this hunter  was  one  of  the  characters  in  the  story.  The  story may  be  summarised  as  follows : — Once,  the  son  of  an  old  Brahmin  woman  Gautami, died  on  account  of  snake-bite.  A  hunter  caught  and brought  before  Gautami  the  snake.  His  object  was  to kill  it  immediately.  But  the  serpent  proved  its  innocence by  pleading  that  it  bit  the  boy  impelled  and  prompted by  Death.  At  once  death  (mrtyu)  appeared  on  the scene  and  explained  that  it  was  prompted  by  the  God of  Death.  And,  it  was  the  child  who  was  responsible  for the  cause  of  death,  and  Gautami  was  the  cause  for  the birth  of  the  child.  Ultimately  Gautami  herself  assumed responsibility  for  the  sin.  Bhlsma  consoled  Dharma- putra by  telling  that  as  in  the  case  of  Gautami  in the  story,  the  cause  for  every  effect  was  the  chain of  Karma.  (M.B.,  Anusasana  Parva,  Chapter  1). ARJUNAVANAVASAPARVA  55 ARJUNAVANAVASAPARVA.  A  sub  parva  in  Maha- bharata.  (See  Mahabharata)  . ARKKA  I.     A  synonym  of  the  Sun.  (See  SURYA) . ARKKA  II.  A  king  of  olden  days.  (M.B.,  Adi  Parva, Chapter  1,  Verse  236). ARKKA  III.  The  royal^  sage  Rsika  was  Arkka,  the Asura,  reborn.  (M.B.,  Adi  Parva,  Chapter  67,  Verses 32,  33). ARKKAPARNA.  Kasyapa's  son  by  his  wife  Muni.  He was  a  De\agandharva.  (M.B.,  Adi  Parva,  Chapter  65, Verse  43) . ARTHAM.  From  the  forehead  of  Mahavisnu  a  golden lotus  grew  up  from  which  Sri  Devi  was  born-  Dharm- arthas  (Dhai  ma  =  righteousness  and  artha  =wealth)  also were  born  from  Sri.  "From  the  forehead  of  Visnu, sprung  up  a  golden  lotus  and  His  wise  spouse  Sri  arose there  from  and  oh,  Pandava,  righteousness  and  wealth came  into  being  from  S"ri".  (Bhasabharata,  Santi  Parva, Chapter  59,  Stanzas  130  &  131) . ARUJAM.  A  sect  among  the  Raksasas.  (M.B.,  Vana Parva,  Chapter  285,  Verse  2) . ARULMOLITHEVAR.  The  Saiva  text  of  the  south  is called  Tirumura,  and  it  contains  twelve  songs.  The first  seven  of  those  songs  were  composed  by  Tirujnana- sambandha,  TirunavukkarSar  and  Sundaramurti.  The twelfth  song  is  called  Periyapurana  composed  by Arulmolithevar.  He  is  also  called  Sekhilar.  Tevar  was prime  minister  (A.D.  1063-1112)  of  Cola.  (Some  great lives). ARUNA  I. 1)  Birth.  Son  of  KaSyapa  by  Vinata.  KaSyapa,  son of  Brahma,  married  Vinata  and  Kadru,  and  being  so much  pleased  by  their  services  he  gave  them  boons. Kadru  got  the  boon  to  have  1000  naga  (serpent)  sons, and  Vinata  to  have  two  sons  more  powerful  and  vital than  the  sons  of  Kadru.  After  this  KaSyapa  went  into the  forest  again  for  Tapas.  After  a  period,  Kadru  gave birth  to  1000  eggs  and  Vinata  to  two.  Both  che  mothers kept  their  eggs  in  pots  so  that  they  were  in  the  right temperature.  After  500  years  the  pot  broke  up  and Kadru  had  her  1000  sons.  Vinata  felt  pained  at  this and  opened  one  of  her  pots.  A  child  only  half-developed emerged  from  the  egg  and  he  was  Aruna.  (M.B.,  Adi Parva,  Chapter  16,  Verses  5-7).  After  another  500 years  the  other  egg  of  Vinata  hatched  itself  and  a  glow- ing son  emerged.  He  was  Garuda. 2)  Genealogy.     While  Rama  and    Laksmana    wandered in  the  forest    searching   for  Slta  they  saw  the  wounded and    disabled  Jatayu.   Jatilyu  described   his   genealogy as  follows  :  "Kasyapa,    son    of  Brahma,    married    the daughters  of  Daksa.  Of  the  two  wives,  Vinata  delivered two  sons,  '  Garuda  and  Aruna.    Sampati    was  Aruna's elder    son    and     he     (Jatayu)     the    younger.  (Valmiki Ramayana,    Aranyakanda,     Canto     14).  Agni  Purana, Chapter  19  also  refers  to  Garuda  and  Aruna  as  the  sons of  Vinata. 3)  Aruna  curses  his  mother.     The  fact   of  Vinata  forcing open  one  of  her  eggs  prematurely  and  Aruna  emerging out   of  it  with    only    a   half-developed  body  has  been mentioned  above.  Aruna  got  angry  at  the  haste   of   his mother    and    cursed    her    to    live  as  slave  of  Kadru  for 500  years,  and  then  Garuda   would   redeem    her   from slavery.  He  also  asked  her  to  wait  for  500  years  so  that the  birth   of  another  physically  deficient  son  like  him- self might  be  avoided.  After  pronouncing  this  curse  Aruna ARWA rose  to  the  sky.  This  curse  was  the  reason  for  Vinata's becoming  a  slave  ofKadru.  (M.B.,  Adi  Parva,  Chapter 16,  Verses  18-23) . 4)  Aruna    became    charioteer   of  Sun.     The  Sun    and    the Moon  betrayed  to  the  Devas  Rahu,  who  waited  at  the entrance  of  Devaloka  to  snatch  off  the  Nectar  (Amrtam) got   at  the   churning  of  the   sea  of  milk   (Kslrabdhi) . Thenceforth  Rahu  does  often  swallow  the   Sun  and  the Moon.  That  phenomenon  is  called  the  eclipse  ( of  the  Sun or  Moon.  Surya-grahana  and  Candra-grahana).  Enraged by  these  frequent  attacks   of  Rahu,  the  Sun-God  began once  to  burn  like  anything.   Murmuring  that  everyone would  cooperate  when  there  was  something  to  be  achiev- ed, 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  frighten- ed   by  this  and  took  refuge  in  Brahma.   Brahma  called Aruna  and  asked  him  to  stand    as   charioteer   in  front of  the  Sun-God    everyday  so    that    the   Sun's   intensity might   be   reduced.    From  that  day  onwards  Aruna  has been  functioning  as  the  charioteer  of  the   Sun.   (M  B Adi  Parva,  Chapter  24,  Verses  15-20). 5)  Birth  of  sons.     S~yenl,   wife  of  Aruna  delivered  two sons,  Sampati  and  Jafayu.  (M.B.,  Adi' Parva,  Chapter 68,  Verse    71) . 6)  Aruna    assumed  female    form.     Silavati,    the    chaste woman,  once  did  naked  Tapas  to  redeem  her  husband, Ugratapas  from  the  consequences  of  a  curse.  The  object of  her  tapas  was  to  prevent  the   next  dawn    (Sunrise). Owing   to   the  intensity   of  her  tapas  the  Sun  ceased  to rise,  and  this  gave  his  charioteer  Aruna  some  rest.  Then it  was  that  Aruna   came    to  know   of  a   programme    of naked  dance  by  the  women  in  Devaloka.  Women  alone were  admitted  to  the  dance  hall.  Aruna,  therefore,  assum- ed female   form  and    sat  among  the  Deva  women,  and the  beautiful  'female'  kindled  erotic  sentiments  in  Indra and  he  enjoyed  a  night  with  'her'.  Also,  a  son  was  born to  them.  And,  before  the  day  dawned  Aruna,  at  the  ins- tance of  Indra  entrusted  the  child  to  Ahalyadex  I  and  re- turned to  join  duty  as  the  Sun-God's  charioteer.  (Aruna, while  he  acted  as  Indra's  wife   was    called  Arumdevi)! Aruna   was   a   bit   late   to   report  for   duty,  and  when questioned    by   Sun  he  detailed  the  happenings  during the  last  night.  This  evoked  the  desire  in  the  Sun  to   see Aruna  in  female  form.  Aruna  did  so,   and  the   Sun  en- joyed her.  This  also  resulted  in  the  birth  of  a  son,    who too  was,  at  the  instance  of  the  Sun,  entrusted  to  Ahalya- devl.  AhalyadevI  brought  both  the  children  with  tender love,   which  Gautama   muni,  her  husband  did  not  like. He  cursed  them  and  turned  them  into  monkeys.    After some  time  Indra  went  to  Ahalya  to  see  his  child  and  he was    told    the  story  of  Gautama's  curse.  Indra  searched out  both  the  monkeys.  In  view  of  the  elder  one  having  a long   tail  he  was  called  Bali  (Vali)  and  the  neck  of  the second  one  being  very  beautiful,  he  was  named  Sugriva. At  that  time,    Rksaraja,  the  monkey  King  of  Kiskindha was  very  unhappy  because  he  had  no  sons.  He  came  to know  of  Bali  and  Sugriva,    and  requested  Indra  to  give both  the  monkeys  to  him  as  sons.  Indra  gladly  obliged him.     Indra   blessed   Bali    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 Sugriva  to  Kiskindha. 7)  Synonyms.  Surasuta,  Anuru,  Aruna,  Kasyapi,  Garu- dagraja. ARU1SA  II  56 ARUrjJA  II.  A  king  of  the  solar  dynasty,  and  father  of TriSauku.  (Devi  Bhagavata,  Saptama  Skandha) . ARU^IA  III.  A  sage  in  ancient  India.  A  community  of Rsis  was  denoted  by  this  name.  Those  Rsis  were  called Arunas.  The  Ajas,  Prsnis,  Sikatas,  Ketus  and  Arunas — they  attained  Svarga  by  self  study.  (M.B.,  Siinti  Parva, Chapter  26,  Verse  7) . ARU^A  IV.  A  serpent.  Karkkotaka,  Vasuki,  Taksaka, Prthus'ravas,  Aruna,  Kunjara,  Mitra,  Samkha,  Kumuda, Pundarlka,  and  the  chief  of  serpents,  Dhi'taras{ra. (M.B.,  Mausala  Parva,  Chapter  4,  Verse  15). ARU^JA  V.  A  Rsi.  Taittarlya  Aranyaka  refers  to  him as  born  from  the  flesh  of  Brahma  at  the  time  of  creation. ARUI^A  VI.  A  Danava  (Asura)  born  in  the  dynasty  of Vipracitti.  He  did  tapas  for  long  years  repeating  the Gayatri  mantra,  and  got  from  Brahma  the  boon  not  to die  in  war.  Becoming  very  arrogant  on  account  of  this boon  he  left  Patala  (nether  region)  for  the  earth  and deputed  a  messenger  to  challenge  Indra  for  war.  At  that time  a  heavenly  voice  called  out  that  as  long  as  Aruna did  not  give  up  the  Gayatri  he  could  not  be  worsted  in war.  Then  the  Devas  sent  Brhaspati  to  Aruna  to  make him  give  up  Gayatri.  Aruna  questioned  B/haspati  as  to %vhy  he  of  the  enemy  camp  had  come  to  him  (Aruna) . B/haspati  replied  :  "You  and  I  are  not  different;  both of  us  are  worshippers  of  Gayatri  Devi.  Being  told  so Aruna  gave  up  worship  of  Gayatri  Devi,  and  she  felt offended  at  this  and  sent  thousands  of  beetles  against him.  Thus,  without  fighting  Aruna  and  his  army  were extinguished.  (Devi  Bhagavata). ARUIifA  VII.  A  son  of  Narakasura.  When  Narakasura was  killed  Aruna  along  with  his  six  brothers  fought again_st  Sri  Krsna  and  was  killed. ARU^JA  I.  An  Apsara  woman  born  of  Pradha,  wife  of Kasyapa.  Pradha  and  Kasyapa  had  the  following  child- ren. Alambusa,  MisrakesI,  Vidyutparna,  Tilottama, Raksita,  Rambha  and  Manorama.  (M.B.,  Adi  Parva, Chapter  65,  Verses  50,51). ARUI^A  II.  A  tributary  of  the  river  Sarasvati.  (M.B., Vana  Parva,  Chapter  83,  Verse  15). ARU^ASAMGAMAM.     The  place   where   Aruna   falls into  Sarasvati.  (M.B.,  Salya  Parva,  Chapter  43,  Verses 30-45). ARUNDHATI  I.     Wife  of  Sage  Vasistfia. (1)  Birth.  She  was  born  as  the  daughter  of  Karddama Prajapati  and  Devahuti.  (See  Vasistha). (2)  Other  information.   ( 1 )   Once  ArundhatI    got   suspi- cious about  the    character  of  Vasistha  and  as  a  result of   misunderstanding    her    chaste    husband  her  beauty suffered  a  set-back.  (M.B.,    Adi   Parva,    Chapter  232, Verses  27-29). (2)  ArundhatI  shone    forth  in  Brahma's  assembly  with other  Devls  like,  Prthvi,  Hrl,  Svahaklrti,  Sura  and  Sad. (M.B.,  Sabha  Parva,  Chapter  11,  Verse  41). (3)  She  outshone  all  other  chaste  women  in  devotion  to her  husband.  She  owed  her  great  power  to  her  chastity and    service   of  her  husband.    (M.B.,  Aranya    Parva, Chapter  225,  Verse  15). (4)  The  seven  great  Rsis  once  offered  her  an  honourable seat.  (M.B.,  Vana  Parva,  Chapter  226,  Verse  8) . (5)  There  is  a  story  in   the  Mahabharata  of  how  Siva once   blessed    ArundhatI.   While    the  seven  great  Rsis were  staying  at  the  Himalayas  it  did  not  rain  consecu- tively for  twelve  years,  and  the   Munis  suffered    much without  either  roots  or  fruits  to   eat.    Then  ArundhatI ARVAVASU began  a  rigorous  tapas,  and  Siva  appeared  before  her disguised  as  a  brahmin.  Since,  due  to  the  failure  of rains,  ArundhatI  had  no  food  with  her.  She  cooked  food with  some  cheap  roots  and  served  the  guest  with  it. and  with  that  it  rained  profusely  all  over  the  land.  Siva then  assumed  his  own  form  and  blessed  Arundhati, and  from  that  day  onwards  it  became  a  sacred  spot. (M.B.,  Salya  Parva,  Chapter  48,  Verses  38-54). (6)  ArundhatI  once  pointed  out  to  Vi'sdarbhi  the  evils of   receiving   remuneration    (fee).    (M.B.,   AnuSasana Parva,  Chapter  10,  Verse 45). (7)  On  another  occasion  she    spoke  about    the  secret principles   of  ethics   among   others.  (M.B.,  Anusasana Parva,  Chapter  130,  Verses  3-11). (8)  Once  all  the  Devas  eulogized  ArundhatI  and  Brahma blessed   her.  (M.B.,   Anusasana    Parva,    Chapter    130, Verses  12  and  13). (9)  ArundhatI    and  Vasistha    did  tapas    at  the  sacred Sarasvati    tirtha   and    entered    into   Samadhi.    (M.B., Vana  Parva,  Chapter  130,   Verse  17). ARUNDHATI  II.  A  wife  of  Kala  (God  of  death) . ArundhatI,  Vasu,  YamI,  Lamba,  Bhanu,  Marutvati, Samkalpa,  Muhurta,  Sadhya  and  VisVa  are  the  ten wives  of'Kala.  (Visnu  Purana,  Part  1,  Chapter  15). ARUNDHATIVATAM.  A  holy  place.  If  one  takes  one's bath  during  three  days  in  the  Samudraka  tirtha  nearby and  also  starves  one  will  get  the  results  of  AsVamedha yaga.  (M.B.,  Vana  Parva,  Chapter  84,  Verse  41). ARUNl.  Name  given  to  Aruna  when  he  attended Indra's  assembly  disguised  as  female.  (See  Aruna). ARUI^ODA.  A  river  flowing  through  the  island  of Plaksa,  one  of  the  seven  islands  of  ancient  times.  The wind  around  ten  yojanas  of  Plaksa  is  very  fragrant because  it  carries  the  divine  fragrance  being  emitted always  from  the  bodies  of  Parvatl  and  her  attendants, who  drink  water  from  river  Arunoda.  (Devi  Bhaga- vata, Asjama  Skandha). AROPA. '  One  of  Daksa's  daughters.  (M.B.,  Adi  Parva, Chapter  65,  Verse  46) . ARUPATTIMDVAR.  (The  sixty-three's).  In  ancient times  there  were  sixty- three  devotees  of  Siva  in  the  south. They  were  called  Nayanaras  and  they  have  composed many  famous  sacred  songs.  Prominent  among  them  were Tirujnanasambandha,  Tirunavukkarasa  and  Sundara- murti ARVA.     The  son  of Ripuriijaya.  (Visnu  Purana). ARVAVASU.  An  ancient  Ascetic  who  had  been  a  lumi- nary in  the  Durbar  hall  of  King  Yudhisjhira.  There is  a  story  in  the  Mahabharata  showing  the  merits  of penance  of  Arvavasu.  This  story  was  told  by  the  her- mit Lomasa  to  the  Pandavas,  when  they  arrived  at  the holy  bath  Madhugilasamanga,  during  their  exile  in the  forest.  "Long  ago  two  ascetics  Raibhya  and  Bhara- dvaja  had  built  their  hermitages  and  lived  here.  A  son named  Yavakrlta  was  born  to  Bharadvaja.  To  Raibh- ya, two  sons  called  Arvavasu  and  Paravasu  were  born. Raibhya  and  his  sons  were  learned  men.  Bharadvaja  and Yavakrlta  became  ascetics.  Yavakrlta  started  doing penance  with  a  view  to  get  the  boon  of  learning  com- ing 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.  Yavakrlta  was  not  willing  to  give  up  penance. Later  Indra  came  in  the  guise  of  a  Brahmin  to  the ARYAMA 57 ASIKNI  II Banks  of  the  Ganges  and  began  to  build  a  dam  with sand  particles.  Yavakrita  said  that  it  was  an  impossible task.  Indra  said  that  the  desire  of  Yavakrita  also  was as  impossible  as  that.  Still  Yavakrita  did  not  show  any intention  of  drawing  back.  Finally  Indra  granted  him the  boon. Yavakrita  returned  to  the  hermitage.  Full  of  arrogance he  hankered  after  the  daughter-in-law  of  Raibhya. Raibhya  plucked  a  tuft  of  hair  from  his  head  and  put it  as  oblation  in  fire  and  created  a  giant  who  killed Yavakrita.  Bharadvaja  felt  sad  and  cursed  Raibhya that  he  would  be  killed  by  his  son.  Then  with  Yava- krita hejumped  into  the  fire  and  died. At  that  time  Bi'haddyumna,  a  Brahmin  performed  a sacrifice.  He  invited  Arvivasu  and  Paravasu  as  helpers. As  Paravasu  was  going  along  the  forest  he  saw  his  father covered  with  the  hide  of  a  deer  and  shot  at  him  think- ing him  to  be  a  deer.  He  stealthily  informed  the  matter to  Arvavasu.  Arvavasu  went  to  the  forest  completed  the funeral  rites  of  his  father  and  returned.  Paravasu  spread the  rumour  everywhere  that  Arvavasu  had  murdered his  father.  In  the  innocence  of  Arvavasu,  nobody believed.  Everyone  avoided  him.  He  became  sad  and forlorn  and  went  to  the  forest  arid  did  penance  to  the Sun.  The  Sun  appeared  before  him  and  blessed  him. He  returned  and  brought  Yavakrita,  Bharadvaja  and Raibhya  to  life  again. All  these  occurrences  happened  in  this  bath  called Madhubilasarhgama.  (Mahabharata,  Aranya  Parva, Chapters  135,  136,  137,  138). The  report  of  a  conversation  between  this  hermit,  and Sri  Krsna  who  had  been  on  his  way  to  Hastinapura, is  given  in  the  Mahabharata,  Santi  Parva,  Chapter  336, Stanza  7.  Arvavasu  also  is  counted  among  the  hermits who  possessed  the  Brightness  of  Brahma  like  Rudra. "Hermit  Vasistha  !  Now  I  shall  give  their  names  in order.  Yavakrita,  Raibhya,  Arvavasu,  Paravasu,  Kak- slvan,  Aursija,  Bala,  Aiigiras,  Rsimedha,  Tithisuta, Kanva,  these  are  the  Bright  hermits,  having  the  bright- ness of  Brahma,  lauded  by  the  world  and  as  bright  as Rudra,  Fire  and  Vasu".  (M.B.,  Anusasana  Parva, Chapter  150,  Stanzas  30,  31  &  32) . Arvavasu  did  penance  to  the  Sun  for  getting  children. The  Sun-God  came  down  from  his  way  in  the  sky  and gave  him  through  Aruna  directions  mentioned  in  the Kalpa  (one  of  the  six  Sastras  or  Sciences)  regarding Saptami  rituals.  Arvavasu  observed  them  strictly  and as  a  result  he  got  children  and  wealth.  This  story  is given  in  Bhavisya  Purana,  Brahma  Parva) . ARYAMA.  One  _of  the  twelve  Adityas  born  to  Kasyapa and  Aditi.  (Adityas  =  sons  of  Aditi) .  The  twelve Adityas  are,  Dhrita,  Aryama,  Mitra,  Sakra,  Varuna, Arhs'a,  Bhaga  Vivasvan,  Pusl,  Savita,  Tvasta  and Visnu.  (M.B.,  Adi  Parva,  Chapter  65,  Stanza  15). Arhsa  is  sometimes  called  AMSU. ARYASVA.  A  King  of  the  Surya  varhsa  (Solar dynasty).  See  the  word  VAMSAVALl  (Genealogy). ASAMANJASA  (ASAMANJA).  A  King  of  the  Solar dynasty  born  to  Sagara.  For  genealogy  see  under SAGARA. 1 )  Birth.  There  is  a  story  about  his  birth  in  the  Rama- yana. Once  there  was  a  king  called  Sagara  in  Ayodhya. He  married  two  women  named  KesinI  and  Sumati.  For a  long  time  they  had  no  sons  and  so  they  went  to  the Himalayas  and  started  penance  there  in  the  mount  of Bhrguprasravana.  After  a  hundred  years  Bhrgumaha- rsi  appeared  before  them  and  pleased  them  thus  :  "Your elder  wife  KesinI  will  give  birth  to  a  son  who  will continue  your  dynasty  and  your  second  wife  will  give birth  to  sixty  thousand  children".  After  a  few  years KesinI  gave  birth  to  Asamanjas  and  Sumati  to  a  big ball  of  flesh.  That  ball  broke  and  sixty  thousand  babes came  out  from  it.  (Valmlki  Ramayana,  Balakanda, Sarga  83 ) . 2)  Character  of  Asamanjas.  He  was  a  very  cruel  man always  tormenting  people.  He  used  to  throw  little  child- ren into  the  Sarayu  river  and  stand  on  the  banks  of  the river  enjoying  the  sight  of  the  children  dying  drowning. People  hated  him.  His  father,  therefore,  drove  him  out of  his  palace.  To  this  bad  man  was  born  Arhsuman,  a King  who  became  the  favourite  of  the  people.  (V5.1- mlki  Ramayana,  Balakanda,  Sarga  38). ASAMPREKSYAKARITVA.  See  under  DEVASARMA IV. ASANI.  A  holy  hermit.  While  Sri  Krsna  was  going  to Hastinapura  this  hermit  met  him  on  the  way.  (M.B., Udyoga  Parva,  Chapter  83) . ASIDDHARTHA.  A  minister  of  Dasaratha.  (Valmlki Ramayana,  Sloka  3,  Sarga  7,  Balakanda). ASIKNI  I.  A  river  flowing  through  the  Punjab  in  India. This  is  called  Candrabhaga  and  also  Cinab  (Clna) . The  Rgveda  also  mentions  about  this.  (M.B..  Bhisma Parva). ASIKNI  II.  A  wife  of  Daksa.  DaksaprajSpati,  son  of Brahma,  commenced  creation  with  his  own  mind.  When he  found  (hat  it  was  not  conducive  to  the  propagation of  the  species  he  pondered  over  the  subject  once  more and  decided  to  effect  it  by  the  sexual  union  of  the  male and  the  female.  He,  therefore,  married  Asikni  daughter of  Viranaprajapati.  There  is  a  version  in  the  seventh Skandha  of  Devi  Bhagavata  that  Viranl  was  born  of the  left  thumb  of  Brahma.*  Then  the  virile  Daksa- prajapati  begot  by  Asikni  five  thousand  Haryasvas  with a  view  to  propagating  his  species  and  the  Haryaivas also  evinced  great  desire  to  increase  their  number. Knowing  this  devarsi  Narada  of  enchanting  words approached  them  and  said  "Oh,  HaryasVas,  I  under- stand 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  HaryaS vas  have never  returned  so  far. When  he  found  that  the  Haryasvas  were  lost  the  mighty Daksa  begot  in  the  daughter  of  Viranl  a  thousand  sons called  Sabalasvas.  They  were  also  desirous  of  propaga- tion but  were  also  persuaded  by  the  words  of  Narada  to follow  the  footsteps  of  their  elder  brothers.  They  dis- cussed it  among  themselves  and  said  "The  words  of  the Maharsi  are  right.  We  must  also  follow  the  course  taken by  our  brothers.  It  is  wise  to  commence  creation  after *It  was   Mahavisnu  who  gave  Daksa  his  wife,  Asikni,  when  Daksa  was  doing  penance  in  Vindhya.  (§as{a  Skandha,  Bhagavata). ASIKRSNA 58 ASMAKl knowing  the  size  of  the  earth."  They  also  went  to different  sides  and  never  returned  just  like  rivers  falling into  the  ocean.  The  loss  of  the  Sabalasvas  infuriated Daksa  and  he  cursed  Narada. Again  to  commence  creation  Daksa  got  of  Asikni  sixty girls.  Of  these  ten  he  gave  to  Dharmadeva,  thirteen to  Kasyapa,  twentyseven  to  Soma  and  four  to  Aris^a- nemi.  Two  were  given  to  Bahuputra,  two  to  Angiras and  two  to  the  scholar  Krsasva.  Dharmadeva's  wives were  Arundhati,  Vasu,  YamI,  Lamba,  Bhanu,  Marut- vati,  Sankalpa,  Muhurta,  Sadhya  and  VisVa.  Of  Visva were  born  Visvedevas.  Sadhya  delivered  the  Sadhyas, Marutva,  the  Marutvans  and  Vasu,  Vasus.  Bhanus  were born  of  Bhanu.  From  Muhurta  came  Muhurtabhimanis and  from  Lamba,  Ghosa  and  from  Yarnl,  Nagavithi. (Chapter  15,  AnuSasana  Parva,  1;  Visnu  Purana  and Skandha  6,  Bhagavata) . ASIKRSNA.  Son  of  AsVamedhas,  a  King  of  the  Lunar dynasty.  (Bhagavata,  9th  Skandha). ASILOMA.  Prime  Minister  of  Mahisagva.  (Devi  Bhaga- vata. 5th  Skandha). ASIPATRAVANA.  One  of  the  notorious  twentyeight hells.  If  you  destroy  forests  without  purpose  you  will  go to  this  hell.  (Chapter  6,  Anusasana  Parva  2,  Visnu Purana).  The  Devi  Bhagavata  describes  Asipatravana like  this  :  "Those  who  forsake  their  own  natural  duty and  go  in  for  that  of  others  are  thrown  into  this  hell; they  die  by  the  orderlies  of  Yama,  the  King  of  Death. There  they  will  be  whipped  by  a  whip  made  of  thorny herbs  and  as  they  run  about  with  pain  they  will  be followed  and  whipped.  Crashing  against  the  big  stones there  they  will  fall  fainting  and  the  moment  they  wake up  from  the  faint  they  will  be  stabbed  again.  This will  be  repeated.  (As^ama  Skandha,  Devi  Bhagavata) . ASITA.  A  celestial  maiden.  She  had  taken  part  in  the birthday  celebrations  of  Arjuna.  (Sloka  63,  Chapter 122,  Adi  Parva,  M.B.) . ASITA  I.  One  of  the  R^viksofthe  Sarpasatra  of  Jana- mejaya. Some  details.  (1)  The  prominent  Rtviks  were  Bhargava, Kautsa,  Jaimini,  Sarhgarava,  Pihgala,  Vyasa,  Uddalaka Pramattaka,  Svetaketu,  Asita,  Devala,  Narada,  Parvata, Atreya,  Kundajara,  Kalaghajs,  Vatsya,  Kohala,  Deva- s"arma,  Maudgalya,  Samasaurabha.  (Chapter  53,  Adi Parva,  M.B.) (2)  Asita,  Devala,  VaiSampayana,  Sumantu  and  Jaimini were    disciples    of    Vyasa.    (Prathama     Skandha,  Devi Bhagavata) . (3)  Asita,  the  sage,  got  by  the  blessing  of  Siva    a    son named  Devala.   (Brahmavaivarta  Purana). (4)  Once  Asita    muni    explained    to  King  Janaka  the philosophy  of  rebirth.  (Brahmanda  Purana,  Chapter  47). ASITADEVALA. Main  details.  (1)  He  is  one  of  those  who  spread  the  story of  Mahabharata  to  the  public.  Vyasa  wrote  the  Maha- bharata  into  a  lakh  of  books  and  first  taught  the  great epic  to  his  son,  the  sage  Suka.  He  later  expounded  it to  many  other  disciples.  Narada  spread  the  story  among the  devas,  Devala  among  the  Piti's,  Suka  among Gandharvas  and  Yaksas  and  VaiSampayana  among  men. (Slokas  107  &  108,  Chapter  1,  Adi  Parva,  M.B.) . (2)  He  was  present  at  the  Sarpasatra  of  Janamejaya. (Sloka  8,  Chapter  53,  Adi  Parva,  M.B.) . (3)  He  attended  the  coronation  of  Yudhisthira  along with  Narada  and  Vyasa.  (Sloka  10,  Chapter  53,  Sabha Parva,  M.B.).  See  under  Devala  for  more  information. ASITADHANVA.  A  king  of  Vedic  times.  Sarhkhyayana Sutra  states  that  the  Veda  of  Asuravidya  was  written  by this  King. ASITADHVAJA.     Son   of  Kasyapa   and  Vina ta.  He  was present    at  a  birthday  celebration  of  Arjuna.  (Sloka  72, Chapter  122,  Adi  Pan  a,  M.B.). ASITAKASYAPA    (DEVALA).     For  details    see    under JAIGlSAVYA  and  Devala.. ASITAPARVATA.  A  mountain  situated  on  the  banks  of the  river,  Narmada,  in  the  country  of  Anarta.  (Sloka  11, Chapter  89,  Vana  Parva,  M.B.) . ASMAKA  1.  Son  born  to  Vasistha  by  the  wife  of  Kalma- sapada the  King  of  Ayodhya.  (See  Iksvaku  vamSa)  while the  King  Kalmasapada  was  walking  through  the  forest hunting  he  saw  Sakti  the  son  of  Vasistha.  As  Sakti  did  not care  to  give  room  for  the  King,  Kalmasapada  wounded Sakti,  who  cursed  the  King  and  changed  him  to  a  Raksasa (giant) .  The  giant  immediately  killed  Sakti.  After  many years  Vasistha  blessed  the  King  and  changed  the  form  of the  giant  and  gave  him  back  his  former  shape.  The  King was  delighted  at  having  recovered  his  former  shape.  He took  Vasistha  to  his  palace.  Madayanti  the  wife  of  the  King with  his  permission  went  to  Vasistha  and  got  with  child. Vasistha  returned  to  the  forest.  Even  after  the  lapse  of  a long  period  she  did  not  give  birth  to  the  child.  Madayanti who  was  miserable  at  this,  took  an  'asman'  (a  small cylindrical  piece  of  the  granite  used  to  crush  things  placed on  a  flat  square  piece  of  granite)  and  crushed  her  stomach with  it  and  she  delivered  a  son.  As  he  was  born  by  using 'Asma'  he  was  named  Asmaka.  This  King  had  built  a city  called  Paudhanya.  (M.B.,  Adi  Parva,  Chapter  176). ASMAKA  II.  ASmaka  (m)  is  a  place  between  the  rivers Godavari  and  Mahismatl.  ASmaka  was  a  king  of  this land.  He  fought  against  the  Kauravas  on  the  Pandava side.  (Karna  Parva). ASMAKA  III.  A  sage.  (M.B.,  Sand  Parva,  Chapter  47, Sloka  5). ASMAKADAYADA.  Son  of  the  King  Asmaka.  He  was  a soldier  of  the  Kaurava  army.  He  was  killed  in  the battle  by  Abhimanyu.  (Slokas  22  and  23,  Chapter  37, Drona  Parva,  M.B.). ASMAKl.  Wife  of  Pracinva.  KaSyapa  was  born  to Marlci,  son  of  Brahma.  To  Kasyapa  was  born  of  his wife  Aditi,  daughter  of  Daksa,  Vivasvan.  Descending  in order  from  Vivasvan  were  born  Manu,  Ila,  Puriiravas, Ayus,  Nahusa,  Yayati.  Yayati  had  two  wives,  Deva- yani  and  Sarmistha.  The  first  was  the  daughter  of Sukra  and  the  second  the  daughter  of  Vrsaparva.  To Devaya.nl  were  born  two  sons,  Yadu  and  Turvasu and  to  Sarmistha  were  born  three  sons,  Druhyu,  Anu- druhyu  and  Puru.  From  Yadu  came  the  dynasty  of Yadavas  and  from  Puru  came  the  dynasty  of  Pauravas. Kausalya  was  the  wife  of  Puru  and  her  son  was  Jana- mejaya. Puru  conducted  three  AsVamedhas  and  secured the  title  of  Visvajita  (conqueror  of  the  world)  and  then accepted  the  ascetic  life  and  went  to  the  forests.  Jana- mejaya married  Ananta  alias  Madhavi  and  got  a  son named  Pracinva.  Because  he  conquered  all  the  land extending  to  the  eastern  horizon  he  got  the  name Pracinva.  Pracinva  married  a  yadava  girl  of  name Aarnakl  and  got  a  son  named  Sariiyati.  (Slokas  6  to  13, Chapter  95,  Adi  Parva,  M.B.). ASMANAGARA ASMANAGARA.  A  city  of  the  nether  world.  The  Uttara Ramayana  states  that  Ravana  entered  this  city  when  he was   going  home    in    the  Puspaka  Vimana     (the    aero- plane of  ancient  times)    stolen  from  Kubera. ASMAPRSTA(M).     The  sacred  pond  near Gaya   known as  Pretasila.  It  is  believed  that  if  you  perform  obsequies here  even  the  sin  of  killing  a  brahmin  would  fade  away. ASMA.     An  ancient  sage. ASMOPAKHYANAM.  This  is  called  Asmaglta  also. After  the  great  Kuruksetra  battle  Vyasa  spoke  to Dharmaputra  to  console  him  and  the  philosophy  he then  expounded  is  called  Asmopakhyanam.  Once  King Janaka  asked  the  great  scholar  Asman  on  the  changes that  occur  in  Man  as  wealth  comes  and  goes.  Asman then  gave  the  King  the  same  philosophy  which  Vyasa gave  to  Dharmaputra  and  Asman's  oration  to  King Janaka  came  to  be  known  as  Asmaglta.  (Chapter  28 Sand  Parva,  M.B.). ASOKA  I.  The  charioteer  of  Bhimasena.  When  Bhlma- sena  was  fighting  a  battle  with  Srutayu  the  King  of Kaliriga,  this  charioteer  brought  the  chariot  to  him. (M.B.,  Bhisma  Parva,  Chapter  54,  Stanzas  70  and  71). ASOKA  II.  A  minister  of  King  Dasaratha.  Dasaratha had  eight  ministers.  They  were  Jayanta,  Dhrsti,  Vijaya, Asiddhartha,  Arthasadhaka,  Asoka,  Mantrapala  and Sumantra.  (Valmlki  Ramayana,  Balakanda,  Sarga  7). ASOKA  III.  A  King  of  the  family  of  the  famous  Asura Asva.  This  king  had  been  ruling  over  Kalinga.  (Adi Parva,  Chapter  67,  Stanza  14). ASOKADATTA.     Once    the    Vidyadhara     (a     class    of semi  gods)  named  Asokavega  was  going  through  the  sky, when  the  hermit  maids  of  Galavasrama  ( the  hermitage ofGalava)  were   bathing  in  the  Ganges.    He  hankered after  them.    So    the    hermits  cursed  him  and  changed him  to  a  man.  The  name  of  Asokavega  in  his    human birth  was   Asokadatta.    The   story   of  Asokadatta    in the    "Kathasaritsagara"    is  as  follows  : Long  ago  there  lived  a  Brahmin  named  Govindasvami, near  the  river  Kalindi.    He  had    two  sons,  Asokadatta and  Vijayadatta.  They  were  good  men  like  their  father. Once    there  occurred    a  great   famine  in  the  country. Scarcity   prevailed    everywhere.  Govindasvami  told  his wife,  "I  cannot  bear  to  see  the    difficulties  of  our  peo- ple. So  let  us  give  everything   we  have  for  famine  relief and  then  go  to  Kasi  and  live  there."  His  good-natured wife    agreed    to  it  and   giving  everything  for  the  relief work,  Govindasvami  with  his  wife   and  children  started for  Kasi.    On  the   way   he  met    a  hermit  sage  who  had renounced  the  world.  He  had  his  whole  body  besmear- ed with  ashes.  With  his  tuft  of  hair  and  garment  made of   the   barks  of  trees,  he  seemed  to  be  Siva.  Govinda- svami bowed  before  him,    and   asked  about  the  future of  his  children.   The  Yogi  (hermit)  said,  "the  future  of your  two  sons  is  good.  But  this  Vijayadatta  will  go  away from  you.  Reunion  will    become    possible  by  the  good- ness of  Asokadatta."  Govindasvami  felt  glad  and  sad  at the  same  time.  Leaving    the  hermit    they  proceeded  to Kasi.   They    neared   Kasi.    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  out- side the  temple.  Other  travellers  also  were  there.  Being tired   of  walking   all  went    to   sleep.    Vijayadatta  the second  son  of  Govindasvami   caught  cold.    So  he  woke up  in  the  night.    When    he    began  to  shiver,  because  of cold,  he  called  his  father   and  said,  "Father,  it  appears 59  ASOKADATTA that  I  have    caught    cold  and  I  am   shivering.  I  would grow  better  if  I  could  get  some    fire.  So  please  get  some twigs    and   make  a  fire.    I  don't   think,  I  may  complete this  night  otherwise".   They   saw  a  fire  close  by.  It  was in  a  burial-ground.    Govindasvami  took  Vijayadatta  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  burn- ing" 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  burn- ing 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  Kasi.  He  consoled  Govinda- svami and    his    family  and    took   them  to  his  house  in Kas"I.  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    Govindasvami  and  his  family dragged  on  their  time.  At   the   request  of  that  wealthy merchant   they   stayed  there   on.  Asokadatta    got    his education  there.  When  he    grew  up  to  a  youth,  he  got physical  training.  He  became  such  an  expert  in  wrestl- ing 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  con- test which  took  place  in  the  presence  of  Pratapamukuta, the  King  of  Kas"i,  the  wrestler    challenged  every  wrest- ler   in    the   country   and  had  overthrown  each  one  of them.  Having  heard  from  the  merchant  Samudradatta, the  King  sent  for   Asokadatta  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  won- der at  the  variety  of  the  modes  of  grappling  and  twist- ing  and    turning  they  exhibited.    Applause  came  from everywhere.    The    fight  lasted    for    a  very    long  time. Finally    Asokadatta    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  Siva,  a  little   away    from  the  capital  to  observe  fast on  the  fourteenth  night  of  the  Moon  and  while  return- ing   he    passed   by  a   burial-ground  and  heard  a  voice saying,  "Oh  Lord  !  The  judge    had  ordered  me  to  be ASOKADATTA 60 ASOKADATTA 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 Asokadatta  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  Asokadatta  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  Asoka- datta 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.  Asoka- datta 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."  Asokadatta  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  ASokadatta  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  eat- ing it.  He  got  wild  with  anger  and  catching  hold  of  her legs  he  was  about    to  strike  her  on  the   ground,  when she  shook  her  legs  free  and  ran  away  and  disappeared. Because  she    dragged    away    her   legs   with  force  one bangle   came  off    from    her    leg     and   was    left   with Asokadatta.  Her  behaviour  aroused  in  him  at  first  com- passion, 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  ASokadatta  was  an  extra- ordinary  man    and    calling  his   queen    showed  her  the ornament  and  told  her  everything.  She  was  filled   with joy  and  wonder.  She  praised  ASokadatta   a    good    deal. The   King   said,    ''Dear    queen  !  This    Asokadatta  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  Madana- lekha". The  queen  also  said  that  the  thought  was  pleasing  to her.  "This  youth  is  the  most  suitable  person  to  be  her husband.  Some  days  ago  Madanalekha  had  seen  him  in Madhu  garden  and  from  that  day  a  change  is  visible  in her.  All  laughing  and  playing  is  gone  from  her,  and  she spends  time  in  loneliness  and  thinking.  I  knew  this  from her  maids.  Because  of  my  thought  about  her  I  did  not sleep  last  night  and  only  just  closed  my  eyes  in  the dawn.  Then  it  seemed  to  me  that  a  divine  woman appeared  and  said  to  me,  ''My  daughter,  Don't  give your  daughter  Madanalekha  to  anybody  else.  She  had been  the  wife  of  ASokadatta  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,  with- out wasting  more  time  he  gave  his  daughter  Madana- lekha in  marriage  to  Asokadatta.  They  suited  each other  so  much  that  not  only  their  relatives,  but  the others  also  were  delighted.  Brahma  is  well  experienced in  joining  suitable  things  together.  As  they  were  all getting  on  well  one  day  the  queen  said  to  the  King, "My  lord  !  this  Bangle  being  single  doesn't  shine  well. We  must  have  another  bangle  made  in  the  same  shape and  design." The  King  immediately  had  some  goldsmiths  brought  be- fore 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  Asokadatta  said  that  he  would bring  the  mate  of  the  bangle.  Fearing  danger  the  King tried  to  dissuade  him.  But  ASokadatta  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  call- ing out  "Do  you  want  flesh  ?"  He  heard  a  voice  say "Bring  it  here",  and  he  walked  in  that  direction.  He saw  a  beautiful  woman  who  appeared  to  be  the  mistress, sitting  in  the  midst  of  so  many  servant  maids  on  a  tree. He  called  out  "Take  the  flesh".  She  asked  "How  much will  it  cost?"  Asokadatta  said,  "There  is  a  bangle  with me.  If  you  will  give  me  another  bangle  like  this  you  shall have  the  whole  body".  Hearing  the  words  of  Asokadatta the  beautiful  woman  laughed  and  said,  "That  is  my bangle.  I  have  its  mate  with  me  also.  I  am  the  same  wo- man 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."  ASokadatta  promis- ed to  do  what  she  required.  Then  she  began,  "There  is  a city  in  the  Himalayas  known  as  Trighanda.  There  lived  a giant  in  that  city.  His  name  was  Lambajihva.  I  bearing the  name  Vidyucchikha,  am  his  wife.  Only  one  daughter ASOKADATTA 61 ASOKADATTA was  born  to  me.  Then  my  husband  was  killed  in  a  fight with  his  overlord  Kapalasphota,  who  being  kind  did  not do  us  any  harm ;  and  I  live  in  my  house  now.  My  daugh- ter is  now  a  young  woman.  I  was  roaming  about  thinking of  a  way  to  tind  out  a  man  of  might  and  bravery  as  hus- band 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  witch- craft 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  ear- nest wish  that  you  should  be  the  husband  of  my  daughter. And  I  shall  satisfy  your  immediate  need  also." The  brave  Asokadatta    agreed  to    the  request    of  the giantess.    She,  with  her  power,  took    him    to  their  city through  the  sky.    Asokadatta  saw    the  golden  city    and wondered  if  it  was  the  sun  taking  rest   after  its  tedious journey.  There  he  saw  the  daughter  of  the  giantess  and thought  her    to    be  the  incarnation  of  his    adventurous spirit.  She  was  beautiful  in  every  part  of  her  body.  She was  called  Vidyutprabha.  He  married  her  and  lived  with them    for    a    while.  Then  he  said  to  his  mother-in-law "Mother  !  now  give  me  the  bangle.  I  must  go  to  Kasi. I  have  promised  the  King  to  get  the  mate  of  this  bangle." Vidyucchikha  gave   her   son-in-law   her  bangle  and   a golden  lotus  flower  which  he  accepted  with  great  joy.  As before    he  came  with  the  giantess  to    the  burial-ground through  the  sky.  Then  she  said"!  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  Asokadatta  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  embrac- ed him  with  joy.    As'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  ASokad  itta who  told  them  in  detail  everything  that  had  happened  to him.  The  fame  of  ASokadatta  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  Asokadatta.  One  day  the King  looked  at  it  with  pleasure  and  said    "If  we  could get  one  more  lotus  like  this,  we  could  make  another  casket and  place  it  on  the  left  side  of  this".  As  soon  as  he  heard  it Asokadatta  said  "If  the  King  orders  it  shall  be  brought". But    the  King  said    "Ho '    you  need  not   go    anymore on  erranda  like  this.  This  is  not  such  an  urgent   need". After  a  few  days  the  fourteenth  lunar  night  came.  Leav- ing his  wife  the  princess  sleeping  in  the   bed  he  left  the palace  and  reached  the  burial-ground.  He  saw  his  mother- in-law  the  giantess  and  went  with  her  to  the  city  of  the giant  and  lived  there  happily  for  a  while  with  his  wife Vidyutprabha.  When  he  was  about  to  retur  n  he  requested Vidyucchikha  to  give  him  one  more  golden  lotus.  She  said that  there  was  no  more  lotus  with  her  and  that  they  grew in  the  lake  of  the  giant  King  Kapalasphota.  Asokadatta requested  her  to  show  him  that  lake.  At  first  Vidyuc- chikha 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.  Asokadatta  imme- diately 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  in- formed about  the  theft.  Kapalasphota  with  his  weapons came  shouting  and  roaring  and  saw  his  elder  brother Asokadatta.  He  was  overpowered  by  joy  and  wonder. Throwing  away  his  weapons,  with  love  and  devotion towards  his  elder  brother  he  bowed  before  him.  ''My brother  !  I  am  Vijayadatta  your  younger  brother.  By the  will  of  God  I  lived  as  a  giant  so  long.  You  might have  heard  this  from  father.  Because  we  have  met  now by  good  luck  I  remembered  that  I  was  a  Brahmin.  My giantness  is  gone.  On  that  day  something  obscured  my mind.  That  is  why  I  became  a  giant".  When  he  heard the  words  of  his  younger  brother  Asokadatta  embraced him.  Both  shed  tears  of  joy.  At  that  time  Prajnapti Kausika  the  teacher  of  the  Vidyadharas  came  to  them and  said,  "You  are  Vidyadharas.  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  re- quired he  disappeared.  Thus  the  Vidyadhara  brothers, having  plucked  golden  lotus  reached  the  peak  of  the Himalayas  through  the  sky.  Asokadatta  went  to  Vidyut- prabha who  also  having  been  liberated  from  curse  be- came a  Vidyadhara  girl.  With  that  beautiful  girl  the two  brothers  continued  their  journey  and  reached  Kasi where  they  bowed  before  their  parents.  That  reunion appeared  to  be  a  dream  or  something  nearing  madness to  their  parents.  They  could  not  believe  their  eyes. As'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. Asokadatta  gave  all  the  lotus  flowers  to  the  King,  who was  happy  and  joyful  at  the  achievement  of  more  than he  had  hoped  for.  Everybody  appreciated  them. Govindasvami,  in  the  presence  of  the  King  asked Vijayadatta  to  tell  his  story  from  the  moment  he  turned a  giant  in  the  burial-place;  "We  are  very  curious  to hear  it"  he  said.  Vijayadatta  began  to  say  "Father, you  have  seen  how  because  of  my  mischief,  I  had  brok- en 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  Kapalasphota.  They  invited me  into  their  midst.  We  lived  together.  After  a  few days  they  took  me  to  the  presence  of  the  King  of  the giants.  As  soon  as  he  saw  me  he  was  pleased  with  me and  appointed  me  as  the  commander-in-chief  of  the army.  He  who  was  overconfident  in  his  power  went  to war  with  the  Gandharvas  and  was  killed  in  the  fight. From  that  day  onwards  all  the  giants  came  under  my control.  Then  I  met  with  my  brother  who  came  to pluck  the  golden  lotus  flowers  from  my  lake.  With  this all  the  previous  conditions  of  my  life  had  vanished. ASOKASUNDARI ASTADRAVYA(S) My  brother  will  say  the  rest  of  the  story.  When  Vijaya- datta  had  finished  saying  Asokadatta  continued  the story. Long  ago  when  we  were  Yidyadharas  both  of  us  were going  through  the  sky  and  we  saw  the  hermit  maids of  the  hermitage  of  Galava,  bathing  in  the  Ganges.  We wished  to  get  those  girls.  The  hermits  who  saw  this with  their  divine  eyes  cursed  that  we  would  take  birth a*  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 DC  liberated  from  the  curse  and  learn  everything  from the  teacher,  and  would  become  the  old  Vidyadharas with  our  people.  And  according  to  this  curse  we  took birth  as  men  and  separation  was  effected.  You  all  have heard  it.  Today  I  went  to  the  lake  of  the  King  of  the giants,  with  the  help  of  my  mother-in-law  the  giantess for  plucking  the  golden  lotus  flowers  and  recovered  my brother,  this  Vijayadatta.  There  we  learned  everything from  our  teacher  Prajnapti  Kausika  and  became Vidyadharas  and  have  arrived  here  as  fast  as  we  could." Thus  he  informed  them  everything  that  had  occuired. Afterwards  by  the  learning  he  received  from  his  teacher he  changed  his  parents  and  the  daughter  of  the  King into  Vidyadharas  and  then  bidding  adieu  to  the  King Asokadatta,  with  his  two  wives,  parents  and  brother went  to  the  emperor  of  the  Vidyadharas  through  the sky.  When  they  reached  there  Asokadatta  and  Vijaya- datta changed  their  names  into  Asokavega  and  Vijaya- vega.  According  to  the  orders  of  the  emperor  those Vidyadhara  youths  went  to  the  mountain  of  Govinda- ku|a  with  their  people  as  it  was  their  abode,  and lived  with  happiness  and  joy.  King  Pratapamukuta with  wonder  took  one  of  the  golden  lotus  flowers  and placed  it  in  the  temple  and  with  the  rest  he  made oblations  to  god  and  considered  his  family  to  have made  wonderful  achievements.  ( Kathasaritsagara, Gaturdarikalamba,  Taraiiga  2) . ASOKASUNDARl.     See  the  word  Nahusa. ASOKATlRTHA.  A  holy  place  near  the  temple  of Surparaka.  (Mahabharata,  Vana  Parva,  Chapter  88, Stanza  13). A§OKAVANIKA.  A  famous  park  in  Lanka.  It  was  in this  park  that  Ravana  kept  Sita  having  stolen  her  from Sri  Rama.  It  is  described  in  Valmiki  Ramayana, Sundarakanda,  Sarga  14  and  Aranyakanda,  Saiga  56 and  in  Mahabharata  also  : — "Thinking  of  her  husband  alone,  clad  in  the  garments of  a  hermit  woman,  eating  only  roots  and  fruits,  in prayer  and  fast,  in  sorrow  and  sadness,  she  of  the  wide eyes  lived  in  the  Asoka  park  which  seemed  as  a  hermit- age." (Bhasa  Bharata,  Aranya  Parva  Chapter  280 Stanzas  42  and  43) . ASTABANDHA.  A  kind  of  plaster  used  for  fixing  idols in  temples.  The  following  eight  things  are  mixed  and ground  consecutively  for  fortyone  days  and  made  ready to  be  put  in  the  cavity  around  the  idol  when  it  is  fixed there  finally,  (1)  conch-powder  (2)  powdered  myro- balam  (3)  resin  (4)  Kolipparal  (a  kind  of  rock)  (5) river  sand  (6)  powder  of  emblic  myrobalam  (7)  lac and  (8)  cotton. ASTABHARYA(S).     The   eight  wives  of  Sri  Krsna.   (1 ) Rukmini    (2)  Jambavati  (3)    Satya  bhama  (4)"kalindi (5)    Mitravinda    (6)   Satya   (7)   Bhadra  and  (8)  Lak- sana. ASTABUDDHIGUNA  (S) .  Eight  qualities  of  the  intel- lect. Susrusa,  Sravana,  Grahana,  Dharana,  Cha,  Apoha, Arthavijnana,  and  Tattvajnana. ASTACURNA.  A  mixture  of  eight  powders.  The  eight things  are  :  Cukku  (dry  ginger),  Mulaku  (chilli) Tippali  (long  pepper)  Ayamodaka  (celery  seed)  Jlraka (baraway  seed)  Karirhjiraka  (black  caraway  seed) Intuppu  (sodium  chloride)  and  Kayam  (asafoetida). ASTADASAPURANA  (S) .  The  eighteen  puranas.  See under  Purana. ASTADH  ARMAMARGA(  S) .  Eight  ways  of  attaining moksa  :  Yaga,  Vedabhyasa,  Dana,  Tapas,  Satya,  Ksama, Daya,  lack  of  desire. ASTADH ATU  (S).  Eight  minerals  :  gold,  silver,  copper, tin,  zinc,  black  lead,  iron  and  mercury. ASTADIGGAJAS  and  ASTADIKKARlNlS.     There  are eight  male  and  eight  female    elephants    standing  guard over  the  eight  zones.  They  are  : Zone  Male  Female East  Airavata  Abhramu South-east  Pundarika  Kapila South  Vamana  Pirigala South-west  Kumuda  Anupama West  Anjana  Tamrakarm North-west  Puspadanta  SubhradantI North  Sarvabhauma  Angana North-east  Supra  tika  Aftjanavati (Amarakosa) Besides  these,  there  are  four  diggajas  (elephants  of  the universe)  who  bear  the  earth  standing  below  in  the nether  world.  It  is  stated  that  the  sons  of  Sagara  who went  into  the  nether  land  in  search  of  the  lost  horse  of  his father  saw  these  elephants.  As  they  went  to  the  east they  saw  the  huge  elephant  Virupaksa,  holding  the earth  on  its  head.  It  is  said  an  earthquake  occurs  when for  a  change  it  shakes  its  head.  Going  to  the  left  of  it they  saw  the  elephant  Mahapadmasama  holding  the earth  on  its  head  on  the  south.  Going  again  to  the  left of  it  they  saw  Saumanasa  holding  the  earth  on  its  head on  the  west  and  going  to  the  left  of  it  on  the  north they  saw  Bhadra  holding  the  earth  on  its  head.  (Val- miki Ramayana,  Balakanda,  Sarga  40). ASTADIK(S).  '  (Eight  zones) .  East,  South-east,  South, South-west,  West,  North-west,  North  and  North-east. ASTADIKPALAKA(S).  The  Devi  Bhagavata  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  Maharneru  and  Brahma  sits  in  the  centre  in  his city  called  Manovatl.  Around  his  city  are  the  others  as follows  : (1)  On  the  east  is  AmaravatI,  city  of  Indra. (2)  On  South-east  is  TejovatI,  city  ofAgni. (3)  On  the  South  is  SariiyamanT,  cityofYama. (4)  On  the  South-west  is  Krsnanjana,  city  of  Nirrti. (5)  On  the  West  is  Sraddhavati,  city  of  Varuna. (6)  On  the  North-west  is  Gandhavati,  city  of  Vayu. (7)  On  the  North  is  Mahodaya,  city  of  Kubera. (8)  On  the  North-east  is  YaSovatl,  city  of  Siva. (Astama   Skandha,  Devi   Bhagavata). ASTADRAVYA(S).  Eight  substances  of  great   medicinal value. ASTADUTAGANA(S) (1)  Arayal,  (Asvattha— Fig  tree)  (2)  Atti  (Udumbara— Keg  tree)    (3)    Plasu  (Palasa — Downy    branch  butea) (4)   Peral   (Vata-Banyan  tree)     (5)  Camata    (6)    Ellu (Sesame)  (7)  Vayasa (Krsnaguru  cedar  tree  (8)  Ghee. ASTADUTAGUNA(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  compas- sion for  those  in  distress.  (4)  He  must  run  his  errand quickly.  (5)  He  must  be  mild.  (6)  He  should  not  be duped  by  the  cunning  words  of  others.  (7)  He  must be  healthy.  (8)  He  must  be  able  to  talk  convincingly. ASTAGANDHA.  Akil  (Eaglewood),  Candana  (Sandal), Guggulu  (Indian  Bdellium),  Manci  (JatamamsI-Spi- kenard)  Kuiikuma  (saffron) ,  Kofta(Kustta-bostus  root), Ramacca  (Usiram-Sweet  rush),  Iruveli  (Valaka). ( Ayurveda) ASTAGUNA  (S) .  (1)  Bhutadaya,  Ksama,  Anasuya, Gaurava,  Anayasa,  Marigala,  Akarpanya  and  Asprha. (2)  Buddhibala,  Kulasuddhi,  Sama,  Learning,    Para- krama,  Mitabhasana,  Dana  and  Krtajnata. (3)  Absence   of  Jealousy,  Rjutva,    Sucitva,    Santosa, Bhasanabharigi,  Sama,  Satya,   Sthairya. ASTAJIHVA.  One  of  the  soldiers  of  Skanda  Deva. (Sloka  62,  Chapter  45,  Salya  Parva,  M.B.) . ASTAKA.     See  under  Astika. ASfAKA  I.     A  King  of  the  Puru   dyansty. Genealogy.     Descended  in  order  from  Visnu  as  follows  : Brahma- Atri-Candra  -  Budha-Pururavas-Ayus-Nahusa- Yayati-Puru-Janamejaya-Pracinva  -  Pravira  -Namasyu- Vitabhaya  -  Sundu  -  Bahuvidha  -  Sarhyati  -  Rahovadi- Raudrasva-  Matinara  -  Santurodha-Dusyanta-Bharata- Suhotra-Brhatputra-Ajamidha-Astaka. (This  Astaka  was  the  brother  of  Sunassepha). ASTAKA  II.  A  Rajarsi  born  to  Visvamitra  of  Madhavi, wife  of  Yayati.  (Sloka  18,  Chapter  119,  Udyoga  Parva, M.B.) .  See  under  Galava. 1 )  How  Aftaka  went  to  heaven.  This  story  was  told  to the  Panda vas  by  the  sage  Markandeya. "Astaka,  son  of  Visvamitra,  performed  an  AsVamedha Yaga.  All  the  kings  took  part  in  this.  Piatardana, Vasumanas  and  Ausinara  Sibi,  and  all  the  brothers  of Asfaka  attended  the  function.  After  the  yaga  Astaka took  his  three  brothers  for  an  air  travel  and  on  the  way met  the  great  sage  Narada.  Narada  was  also  taken  in and  as  they  continued  their  flight.  Astaka  asked  Narada who  should  step  down  from  the  aeroplane  if  only  four were  allowed  to  go  to  heaven.  "Astaka",  replied  Narada and  explained  the  reason  also.  Once  when  Narada stayed  at  the  asrama  of  Astaka  the  former  found  many varieties  of  cows  there  and  asked  Astaka  whose  they were.  Then  in  self  praise  Asjaka  had  said  that  all those  were  cows  which  he  had  given  away  as  gifts. Astaka  then  asked  who  should  get  down  if  only  three were  allowed  to  go  to  heaven.  'Pratardana',  said Narada  and  explained  the  reason.  Once  when Pratardana  was  taking  Narada  in  the  former's  chariot four  brahmins  one  behind  the  other  approached  him and  begged  for  a  horse  each.  When  Pratardana  asked for  some  time  the  brahmins  were  not  prepared  to  wait and  so  he  gave  all  but  one  of  his  four  horses  and  asked the  fourth  to  wait.  As  he  was  also  found  to  be  persistent he  gave  the  one  drawing  his  chariot  also  and  dragged  the chariot  himself  but  abusing  the  brahmins  all  the  way.  It was  that  abuse  that  gave  him  the  slur.  Then  Astaka  asked 63  ASTALOHA(S) Narada  who  should  get  down  if  only  two  were  permitted  to enter  heaven.  'Vasumanas',  said  Narada  and  explained the  reason.  Narada  went  to  the  house  of  Vasumanas three  times  and  each  time  the  latter  spoke  highly  of  his chariot.  Narada  also  joined  in  praising  his  flower-cha- riot and  the  brahmins  present  theie  also  followed  suit. Pleased  at  this  Vasumanas  became  proud  of  his  possession and  his  vainglorious  talks  made  him  unfit.  Then  Astaka asked  if  only  one  were  allowed  to  go  to  heaven  who should  go.  'Sibi',  said  Narada  immediately.  Even  Narada would  be  only  next  to  Sibi  and  Narada  explained  the reason  thus.  Once  a  brahmin  went  to  Sibi  for  food.  Sibi asked  him  what  food  he  relished  most  and  the  brahmin said  that  he  would  like  to  have  the  fresh  flesh  of  Sibi's only  son,  Brhadgarbha.  Without  even  the  slightest  hesi- tation Sibi  killed  his  son  and  cooked  his  flesh  and  when the  food  was  ready  he  went  out  to  invite  the  brahmin. But  on  going  out  the  King  saw  the  brahmin  setting fire  to  his  palace,  treasury,  armoury,  stables,  harem  and elephant-sheds.  Without  even  a  quiver  on  his  face,  the king  respectfully  took  the  brahmin  inside  and  gave  him food.  The  brahmin  was  amazed  at  the  patience  of  the King  and  sitting  before  his  food  for  some  time  told  the King  that  he  would  be  satisfied  if  the  King  himself  ate that  food.  Respecting  the  request  the  King  was  about  to eat  the  flesh  of  his  own  son  when  the  brahmin  who  was none  other  than  Brahma  in  disguise  praised  him  for his  devotion  and  gave  him  back  his  son  adorned  with sweet  smelling  flowers  and  disappeared  blessing  them. When  his  ministers  questioned  him  about  this  Sibi  said, "I  do  not  give  for  a  name  or  fame.  Neither  do  I  give for  wealth  and  happiness.  I  do  it  because  it  is  the  only way  to  be  rid  of  sins".  (Chapter  168,  Aranya  Parva, M.B.). 2)   Other  details.     (1)   Astaka  was   a  Rajarsi.   (Sloka  5, Chapter  86,  Adi  Parva,  M.B.) . (2)  Astaka    gave    away   all    the  punya    (goodness)  he earned  to  Yayati.    See    under  Yayati.  (Slokas  13  &  14, Chapter  122,  Udyoga  Parva,  M.B.). ASTAKALASYA.  This  is  a  gesture  in  the  Kathakali dance.  In  the  play  'Kalyanasaugandhika'  the  character of  Hanumana  and  in  the  play  'Kalakeyavadha'  the character  of  Arjuna  do  enact  this.  Increasing  step  by step  the  gesture  takes  eight  forms  in  combination  be- fore it  is  finished  accompanied  by  background  drum- ming and  music.  (Kathakali) . ASTAKAPALAM.  Purodasa  prepared  out  of  eight Kapalas.  (Sloka  24,  Chapter  221,  Sand  Parva,  M.B.). ASTAKARANA(S).  Manas  (mind),  Buddhi  (intelli- gence), Citta  (thought),  Aharhkara (egotism ),  Sariikalpa in  the  mind  (imagination) ,  determination,  pride  from egotism  and  Avadharana  in  Citta. ASTAKASTA(S).  Kama  (lust),  Krodha  (anger),  Lobha (greed),  Moha  (delusion),  Mada  (arrogance),  Mat- sarya  (rivalry),  Dambha  (pride)  and  Asuya  (jealousy). ASTAKOPAVYASANA  (S) .     (1)    Paisunya    (2)     Sahasa (3)  Droha    (5)     Irsya     (5)     Asuya     (6)    Arthadusana (7)  Vagdanda  and  (8)   Parusya. ASTAKUMBHA(S).  Suryabheda,  Ujjayl,  Silkkarl, Sitall,  Bhastika,  Bhramarl,  Murccha  and  Plavinl.  All these  have  to  be  practised  by  students  of  Yoga.  (Moksa- pradTpam) . ASTALOHA(  S) .     Eight  metals. 1.  Suvarnam  Gold. 2.  Rajatam  Silver. ASTAMAftGALA 64 ASTAVAKRA 3.  Tamram 4.  S.sakam 5.  Kantikam 6.  Varhsam 7.  Lauham Copper. Lead. Mercury. Vangarn — Tiu. Iron.  , 8.  Tiksnalauham    Steel. ASTAMANGALA.'Brahmins,  bow,  Fire,  gold,  ghee,  Sun, water  arid  Kim>,. ASTAMANG  \LYA.  ( 1 )  Kurava  (2)  Darpana  (3)D:Pa (4)  KalaiU  (5)  Vastra  (6)  Aksatam  (7)  Arigana ( 8)  Svarna ASTAMANOGUNA  (S) .  (1)  Paratva  (2)  Aparatva  (3) Sarhkhya  (4)  Parimana  (5)  Prthakta  (6)  Sam-yoga (7)  Vibhaga  (8)  Vega.' ASTAMANTRl(S).  The  eight  ministers  of  the  kings  of I  ksvaku  dynasty  are:  (1)  Jayanta  (2)  Drsti  (3)Vijaya (4)  Siddhartha  (5)  Arthasadhaka  (6)  Asoka (7)  Mantrapala  (8)  Sumantra. ASTAMARGAS.  Samyagdrsti,  Samyaksankalpa,  Samyag- vak,  Samyakkarma,  Samyagajiva,  Samyagvyayama, Samyaksm.-ti  and  Samyaksamadhi.The  Buddha  Sannya- sins  have  to  live  according  to  these  eight  directives  of life. ASTAMBA(S).     See  the  sixth  Khandika  under  Devi. ASTAMl.  The  third  skandha  of  Devi  Bhagavata  states that  the  goddess,  BhadrakalT,  came  into  life  on  an AstamI  day  to  block  up  the  yaga  of  Daksa.  That  is why  the  day  is  considered  to  be  holy  and  important. ASTAMCRTI(S) .  Earth,  Water,  Air,  Fire,  Ether,  Hota, Sun  and  Moon. ASTANAGA(S).  Eight  snakes.  Vasuki;  Taksa,  Karko- taka,  Sarhkha,  Gulika,  Padma,  Mahapadma  and Ananta. ASTANGAHRDAYA.  The  medical  science  which  deals in  eight  separate  division  the  treatment  of  the  human body.  (1)  Sarlra  (2)  Bala  (3)  Graha  (4)  Urddhva- nga  (5)  Salya  (6)  Darhsfra  (7)  Jara  and  (8)  Vrsa. Bala — Body  which  has  not  attained  maturity;  Graha — External  elements  which  damage  the  health  of  infants; Salya — extraneous  substance  lodged  in  the  body;  Vrsa — The  seminal  fluid.  (Directions  of  treatment). ASTANGAYOGA(S).     Yama,    Niyama,  Asana,    Prana- yama,  Pratyahara,  Dhyana,  Dharana  and  Samadhi. 1 )  Yama.     That    which  prevents    the  yogis  from  doing prohibited    thing*.     Ahirhsa,    Satya,  Asteya,  Brahma- carya  and  Aparigraha  are  yamas. 2)  Niyama.     Actions  leading  to  Moksa.  They   are  : (1)  SAUCA — Cleanliness  of  the  mind— cleaning  it  of such  bad  qualities  like  jealousy.  (2)  TAPAS — indiffe- rence (Samatvabhava)  to  the  pairs  of  opposites  like pleasure  and  pain,  heat  and  cold  etc.  (3)  Svadhyaya — pursuit  of  the  science  of  salvation  chanting  of  OM. (4)  SANTOSA— remaining    happy     and    contented. (5)  ISVARA-'PRAI^IDHANA— surrendering     all    ac- tions to  God. 3)  Asana.  Postures  of  sitting  firmly  and  comfortably.  Of the  many    asarias  the  very  prominent  ones  are  :  Svasti- kasana,  Virasana,  Padmasana,  Siddhasana,  Vastrasana, Vyaghracarmasana,  Valkalasana,  Kusasana,  Krsnasana, Vistarasani,    Mayurasana  and   Kurmasana.    Of   these Siddhasana  is  considered  to  be  the  best  of  the  lot.  This asana  strengthens  the  72,000  nerves  of  the  human  system and  all  the  yogis   prefer  this  to  any  other.  "Kimanyaih bahubhih  pUhaih  pi  the  Siddhasane  sad"    (of  what  use are  the  others  when  there  is  Siddhasana) . 4)  Pranaydma.  Control  of  Prana  (Prana  is  the  life  giving breath  and  ayama  is  the  checking  of  it) .  Select  an  airy place  and  be  seated  in  an  ordinary  asana    facing  north or  east  after  taking  your  early  morning  bath.  Sit  erect with  your  breast  slightly  pushed  forward  and  your  head slightly    drawn    back.  Then    complete  one  Pranayama doing  Puraka,  Kumbhaka  and  Recaka.   The  Rudraya- niala  states  thus  about  Pran'tyama. Daksaugusthena  claksaih  ca. Ghranam  sarhpidya  mantravit Idaya  purayedvayuih Matra    sotlasabhih  kramat Angusjhanamikabhyanca Dhrtva  nasadvayaiii  tatah Tatastu    kampayedvayum Puraka.na.rii  caturganaih Anamaya  t.ttha  vama- Nasarn  dhrtva  tu  daksine Dvatrimsadbhistu  matrabhir Vayurecanamacaret. Closing  the  right  nostril  by  the  thumb  of  the  right hand  and  inhaling  air  inside  through  the  left  nostril taking  16  seconds  is  called  Puraka.  Closing  the  nostiils by  the  thumb  and  ring-finger  arid  keeping  the  breath for  64  seconds  is  called  Kumbhaka.  Closing  the  left nostril  well  and  then  exhaling  through  the  right  nost- ril taking  32  seconds  is  called  Recaka.  Purakas  should be  done  through  the  same  nostril  through  which  you have  done  Recaka.  (You  must  do  at  least  ten  Prana- yamas  at  a  time) . 5)  Pralydhara.     Withdrawing   the  mind  from   worldly objects  and  sensuous  pleasures. 6)  Dhyana.  Keeping  your  mind  fixed  on  the  tip  of  your nose.  Meditation. 7)  Dharana. Steadily  thinking  of  things  you  should  know. Concentration. 8)  Samadhi.    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. (Yogabhyasa). ASTAPRAMAl^AS.  Eight  means  of  getting  correct  know- ledge. Pratyaksa,  Anumana,  Upamana,  Sabda  (Agama) , Arthapatti,  Anupalabdhi  (Abhava)  Sambhava,  Aitihya. ASTARAGADIS.  Raga,  Dvesa,  Kama,  Krodha,  Lobha, Moha,  Mada  and  Matsarya  ( Raga — Desire  for  sensuous pleasures.  Dvesa — Desire  to  seek  vengeance  on  those  who have  offended  you.  Kama — Desire  for  worldly  posses- sions. Krodha — Anger,  Lobha — Miserliness.  Moha — Delusion.  Mada — Pride.  Matsarya — Jealousy. ASTATARANl.  Eight  names  of  Taranidevi.  They  are  : Tara,  Ugra,  Mahogra,  Vajra,  Kali,  Sarasvati,  Kames- varl  and  Camunda. ASTAVAKRA. 1)  Birth.  The  sage  Uddalaka  had  a  disciple  named Khagodara  (Kahodara)  and  a  daughter  named  Sujata. Appreciating  the  devotion  and  good  conduct  of  his disciple,  Uddalaka  gave  his  daughter  Sujata  in  marri- age to  him.  Sujata  became  pregnant.  When  once Khagodara  was  reciting  from  the  Vedas  the  babe  in  the womb  of  Sujata  said,  "I  have  learnt  the  mantra  you are  chanting  but  the  way  you  chant  it  is  wrong".  (The vibrations  of  sound  created  by  the  utterance  of  each word  is  important) .  Khagodara  was  angry  and  he  curs- ed his  babe  in  the  womb  thus  "Since  your  mind  seems to  be  crooked  let  your  body  also  be  of  that  type,  with ASTAVAKRA curves  all  over".  When  Sujata  delivered  the  child  it had  eight  bends  and  light  curves  and  so  the  boy  was named  Astavakra,  meaning  one  with  eight  bends. (Chapter  132,  Vana  Parva,  M.B.). 2 )  Father  died  before  he  was  born.  When  Sujata  was  preg- nant they  suffered    much  from  poverty    and    at  the  in- sistence of  Sujata,  Khagodara  went  to  the  King  Janaka, to  beg  for  some  money.  Janaka  was    performing  a  yaga then  and  so  Khagodara  had  to  wait.    When  at  last   he went  to  the  royal    assembly  he  was  asked  to   enter  into a  polemical  contest  with  Vandina,  the  court  scholar  and having  been  defeated  by  him  was  asked  to   drown  him- self. Uddalaka  got  a  son  named  Svetaketu  and  Sujata  deli- vered Astavakra.  Both  the  boys  grew  in  the  asrama on  great  intimacy  and  Sujata  withheld  the  news  of  the death  of  her  husband  from  the  boys.  (Chapter  132, Vana  Parva,  M.B.). 3)  How  Khagodara  was  got  back.     One  day  the  two  boys went    to  bathe    in  the   river  and  during  a  controversial talk  Svetaketu  said  that  Astavakra  had  no  father.  This teased   him   much   and  Astavakra    went  to  his  mother and  gathered  all  the  facts  about    his   father.  He   went, then,    straight    to    the    royal  assembly  of  King  Janaka. He  was  not  allowed  inside.  The  gate  keeper  said  that  he was   only  a  boy   and  only  learned  men  could  go  inside the  sacrificial  hall.  Astavakra    contended   that   neither size  nor  age  was  any   indication  of  one's  knowledge   or worth   and   got   himself  admitted   into  the  hall.  There he  entered  into  a  polemical  contest  with  the  same  court scholar,  Vandina,  who  had  killed  his    father.   Vandina was   defeated   and   was  thrown    into  the  same  river  in which  his  father  had   drowned   himself.    The   moment Vandina     fell    into     the   river     Khagodara     rose    up from  there  and  the  father   and  son    along   with    Sveta- ketu returned  to  the  asrama.  Khagodara  then  took  his son  for  a  bath  and  when  it  was  over  Astavakra  became a   bright   boy   without   crooks.     (Chapter    133,    Vana Parva,  M.B.) 4)  Marriage.  Astavakra  wanted  to  marry  Suprabha,  the daughter  of  a  sage  named  Vadanya.  When  Vadanya  was approached    for   this   the    Sage  decided  to  test  the  love which  Astavakra  had  towards  his  daughter  and  said:  "I am  going  to  test  you.  You  go  to  the  north  to  the  Hima- layas. Pay  homage  to  Siva  and  Parvatl  and  go  further north.  There  you  will  find  a  very  beautiful  damsel.  You talk  to  her  and  return  and  when  you  come  back  I  shall give  you  my  daughter." Accepting  this  challenge  Astavakra  went  north.  When he  went  to  the  Himalayas  Kubera  entertained  him.  He remained  there  for  a  year  enjoying  the  dances  of  celes- tial maidens  and  then,  after  worshipping  Siva  and Parvatl  went  further  north.  There  he  came  across  seven very  attractive  women.  At  the  command  of  Astavakra the  eldest  of  the  lot,  Uttara,  remained  with  him;  all  the rest  left  the  place  immediately  she  started  making  love with  him  and  requested  him  to  marry  her.  But  Asta- vakra did  not  yield  and  told  her  about  his  promise  to Vadanya.  Pleased  at  this  reply  Uttara  revealed  that  she was  the  queen  of  the  north  in  disguise  and  was  testing him.  She  then  blessed  Asfavakra  who  fulfilling  his mission  successfully,  returned  and  married  the  girl  he wanted.  (Chapter  19,  AnuSasana  Parva,  M.B.). 5)  Another  version  of  how  the  body  became  crooked.     There is  another  story  also  about  Astavakra.  Once  there  lived 65 ASTAVASU(S) a  sage  named  Asita.  He  did  great  penance  to  please  Siva to  bless  him  with  a  child.  Siva  blessed  him  and  he  got  a son  named  Devala.  Rambha,  the  queen  of  devaloka,  fell in  love  with  him  but  Devala  did  not  yield  to  her  wishes. Then  Rambha  cursed  him  and  made  him  into  one  with eight  crooks.  Thus  Devala  came  to  be  called  Astavakra. He  then  did  penance  for  six  thousand  years  and  Bhaga- van  Krsna  accompanied  by  Radha  appeared  before  hun. Radha  was  shocked  by  the  ugliness  of  the  sage  and  did not  relish  his  sight.  But  Krsna  asking  her  to  remain quiet  went  and  embraced  him.  At  once  Astavakra  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  Purana) . 6)  Other  information.  (1)  Astavakra  was  also  present among  the  rsis  who  partook  in  the  coronation  ceremony conducted  after  Rama's  return  to  Ayodhya  from  Larika. ( Uttararamayana) . (2)  Astavakra  cursed  those  celestial  maidens  who  re- buked him  for  his  ugliness  and  they  were  born  on  earth as  the  wives  of  Sri  Krsna.  When  after  the  death  of Krsna  they  were  being  taken  by  Arjuna  to  the  north  they were  forcibly  taken  by  some  of  the  shepherds.  (Chapter 15,  Agni  Purana). ASTAVAKRATIRTHA.     If  one  observes  complete  fasting for  twelve  days  doing  tarpana  in  this  sacred  pond    it    is .  said  that  he  gets  the  benefit   of  doing   of  Naramedha- yajna.  (Sloka  41,  Chapter  25,  Anusasana  Parva,  M.B.). ASTAVAKTRA.     See  under  Astavakra. ASTAVARGA(S).  Meda,  Mahameda,  Kakoli,  Ksirakakoli, jivaka,  Itavaka,  Rddhi,  Vi'ddhi  (These  are  used  in  infu- sions for  treating  rheumatism) . ASTAVASU(S). 1)  Origin.     Ganadevatas    are    called    Astavasus.     They were  born  to  Dharmadeva  of  his  wife  Vasu,  daughter  of Daksa.  They  are  :  Dhara,  Dhruva,  Soma,  Ahar,  Anila, Anala,    Pratyusa   and    Prabhasa.     (Slokas    17  and    18, Chapter    66,    Adi  Parva,    M.B.).  There  is  a  version  in certain  puranas    that    the    Astavasus   are    the   sons  of Kasyapa. Different  puranas  give  different  names  to  these  Asta- vasus. According  to  Visnu  Purana  they  are  :  Apa, Dhruva,  Soma,  Dharma,  Anila,  Anala,  Pratyusa  and Prabhasa.  (Chapter  15  of  AmSaml).  In  Bhagavata they  are  Drona,  Prana,  Dhruva,  Arka,  Agni,  Dosa, Vasu  and  Vibhavasu.  In  Harivarhsa  they  are  :  Akha, Dhara,  Dhruva,  Soma,  Anila,  Anala,  Pratyusa  and Prabhasa.  This  only  indicates  that  some  of  these  have two  or  more  names  for  them. 2)  Curse  ofVasistha.     Once   the  Astavasus   were   enjoy- ing  a  picnic    with  their  wives  and  they  happened  to  go to  the    asrama  of   Vasistha.    One  of  the  wives  got  ena- moured  over    Nandini,    Vasistha's    beautiful   cow   and wanted  it.  The  Vasu  to  please  his  wife  took  the  cow  by force    and    left  the  place.  When  the  sage  found  his  cow missing   after  some    time  he    understood  by  his  divine powers  who  stole  the  cow  and   so   he  cursed    the   Asta- vasus saying  that  all  of  them  would  be  born  on  earth  as men.  The  Astavasus  were  greatly  worried  and  approach- ed the  sage  apologising  and  craving  for  pardon.  The  sage relaxed  the    curse  and  declared  that  their  life  on  earth would  be  only  for   a  very    short  time   maintaining  that the  particular  Vasu  who  committed  the  theft   would  live for  a  long  time  as  man.  It  was  this  Vasu,  Apa  (Dyau) who  was  born  as  Bhlsma. ASTAVASU(S)  66 3)  Rebirth  of  Affavasus.     The  Astavasus  were  pondering over    the   curse    and    were    thinking  of  how  to  bear    it without  hardship  when  Garigadevi  appeared  before  them and  they  then  appealed  to   her:  "Devi,  if  you  become the  queen  on  earth  of  some  noble  King  we  shall  be  born as    your   sons    and  you   must  throw  us  into  the  river  as soon  as  we  are  born".  Gangadevi  accepted  their  request. Once    there   was    a  King    called  Pratipa  in  the  Candra dynasty.  One  day  when  this  ascetic    King  was  worship- ping Surya  on  the  banks  of  the  river  Gaiiga  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-in- law.    You  can    claim    this   right  when  you  become  the wife  of  my  son."  The  beautiful  girl  was  none  other  than Gangadevi  herself  and  she  disappeared  soon  on  receiving the  rebuke. Pratipa  got  a  son  named  Santanu  and  Gangadevi  be- came the  wife  of  Santanu.  (For  more  details  about  this see  under  Gaiiga).  When  Gangadevi  became  the  wife  of Santanu  she  made  a  condition  to  be  his  queen. "Whether  good  or  bad  you  should  not  obstruct  any action  of  mine.  You  must  never  give  me  any  opinion  of yours  on  any  matter.  You  must  obey  what  I  order.  If  at any  time  you  break  any  of  these  promises  I  will  leave you  that  instant." It  was  while  Gangadevi  was  living  on  earth  as  the  wife of  Santanu  that  the  Astavasus  were  born  to  her.  One after  the  other  she  threw  into  the  river  seven  sons  but when  she  was  about  to  throw  the  eighth  the  King objected  to  it  and  Ganga  disappeared  immediately.  That son  was  Bhisma,  who  was  none  other  than  Dyau  born on  earth  by  the  curse  of  Vasisfha.  All  the  others,  released from  the  curse,  went  to  heaven.  (More  details  under Bhisma). 4)  A  missile  to  Bhisma.  When  Bhisma  had  to  fight  against his    guru,    ParaSurama,    the   Astavasus    gave   him    the missile,  Prasvapa.  (See  Amba)  (Slokasll  to  13,  Chapter 183,  Udyoga  Parva,  M.B.) . 5)  Sons  of  Astavasus.     The  sons  of  Apa,  the  first    of   the Vasus,  are  :  Vaitandha,  Srama,  Santa  and  Dhvani.  Kala, the  destroyer  of  all,  is  the  son  of  Dhruva.  Varcas  is  the son  of  Soma.  Dharma  got  of  his  wife  Manohari  five  sons Dravina,   Hutahavyavaha,    Sisira,  Prana    and    Varuna. Siva  was  Anila's    wife  and  she  got  two  sons,  Manojava and    Avijnatagati.     Agni's    son    Kumara  was  born    at Sarastamba.  Kumara  got  three  brothers,  Sakha,  Visakha and     Naigameya.     Kumara    is    known    as    Karttikeya because   he    was  born  of  Krttikas.  The    sage,  Devala  is the  son  of  Pratyusa.  Devala  got  two  sons  of  great  intelli- gence and  forbearance.  Varastri,  sister   of  Brhaspati  and a  woman  of  great  yogic  powers  and    world-wide    travels became    the   wife   of  Prabhasa.    She   gave  birth  to  the famous  ViSvakarmaprajapati.  He  was  the  inventor  of  a great  many   handicrafts  and  ornaments    He  became  the consulting  architect  of  the  devas  and  ranked  first  in  that art.  The  aeroplanes  of  the  devas  were  designed    by  him. Men  on  earth  depend  on  his  art  even  now.  That    archi- tect   had    four   sons  :  Aj  ik.npat,   Ahirbudhnya,    Tvasfa and   Rudra,    the   bold.    The    great  ascetics,  VisVarupa, Hara,     Bahurupa,    Tryambaka,     Aparajita,    Vrsakapi, ASTRA Sambhu,  Kapardi,  Raivata,  Mrgavyadha,  Sarva  and Kapali  were  the  sons  of  Tvasta.  These  are  known  as  the twelve  Rudns.  Puranas  say  that  there  are  a  hundred Rudrys  like  this.  (Chapter  15,  AmSa  1,  Visnu  Purana) . ASTAVIDHANAYIKA(S).  Eight  kinds  of  heroines  of the  stiige  : (1)  Svddhinapatikd.     Fit  to    be   a   counterpart   in  a  love scene  and  play  the  role  of  one  who  is  always  fondled  by her  husband. (2)  Vdsakasajjikd    (Vdsakasajjd).     Adorning   herself  well and  waiting   for  her  lover  in  a  well  decorated  bedroom. (3)  Virahotkan(hitd.  Exhausted  by  the  sorrow  of  separa- tion from  her  lover. (4)  Vipralabdhd.     Cheated    by   her   lover   after  fixing  a date  and  a  rendezvous. (5)  Khanditd.     Angered  at  the  arrival  of  the  husband  in the  early  hours  of  the  morning  with  suspicion    about  his character. (6)  Kalahdntarita.     Repenting    after   having   arrogantly disobeyed  her  husband. (7)  Prositabhartrkd.     One  who  has  gone  weak  and  moody thinking    about  her  husband  in  a  foreign  place. (8)  Abhisarika.     One  who  approaches  her  husband  with great  passion.    (Natyakrama) . ASTAVIDHAPRAKRTYAVASTHA(S).  Earth,  Water, Agni,  Air,  Ether,  Mind,  Intelligence  and  Egotism. ASTAVIDHAPRATIMA(S).  Silamayi,  Dhatumayi, Lohamayi,  Lepya,  Lekhya,  Mrnmayi,  Manimayi  and Manomayi. ASTAVIDHAKUSTHA(S).  Vimarccika,  Bhadiu,  Man- dala,  Sukti,  Siddhmaka,  Krsna,  Sukla  and  Taruna. (Astangahrdaya) . ASTAVIVAHA(S).  Eight  kinds  of  marriage.  (1)  Brahma (2)  Daiva  (3)  Arsa  (4)  Prajapatya  (5)  Gandharva (6)  Asura  (7)  Raksasa  (8)  Paisaca.  Brahma  is  the  one where  the  father  gives  her  daughter  with  sacred  water to  a  bachelor  without  accepting  anything  in  return.  When the  father  gives  his  daughter  to  the  priest  at  the  time of  a  yaga  it  is  called  Daiva.  It  is  Arsa  if  the  father  gives the  daughter  and  gets  in  return  a  cow  or  bullock.  When the  father  gives  the  daughter  with  her  blessings  it  is Prajapatya.  The  marriage  between  two  lovers  is  Gan- dharva. It  is  Asura  when  the  male  takes  his  mate  by force  and  it  is  PaiSacika  (most  cruel  and  mean)  when the  girl  is  taken  as  his  wife  when  she  is  in  a  state  of unconsciousness. ASTAYOGINl(S).  The  eight  hermit-maidens  who  are  the attendants  of  the  goddess,  Durga.  (1)  Marjjati  (2) Karpuratilaka  (3)  Malayagandhini  (4)  Kaumudika (5)  Bherunda(6)  Matali  (7)  Nayaki  (8)  Jaya  (Subha- cara ) . ASTOPAYA(S).  Eight  ways  of  attaining  salvation. Yajfla,  Dana,  Vedadhyayana,  Tapas,  Dama,  Satya, RjuSila,  and  Mardava.  These  are  the  qualities  requir- ed for  attaining  salvation. ASTl.  Daughter  of  Jarasandha,  King  of  Magadha. Karhsa  married  Asti  and  also  another  daughter  of  Jara- sandha. (Slokas  29  to  32,  Chapter  14,  Sabha  Parva, M.B. ) .  Chapter  12  of  Agni  Purana  states  that  Jarasandha went  to  war  with  the  Yadavas  because  of  the  per- suasion of  these  daughters. ASTRA.  After  killing  the  demoness,  Tajaka,  Visvamitra reveals  to  Rama  and  Laksmana  the  secret  of  using  a great  many  varieties  of  Divyastras  (Divyastra  is  a  missile ASURA 67 ASVAPATI I charged    with    power    by  holy  incantation) .    Some  of those  astras  are  named  below: 1.     Dandacakra  2.     Dharmacakra 3.     Kalacakra  4.     Visnucakra 5.     Indracakra  6.     Vajrastra 7.     Saivasula  8.     Aislka 9.     Brahmasirastra         10.     Brahmastra 11.     Modakisikharl  12.     Dharmapasa 13.     Kalapasa  14.     Varunastra 15.     Varunapasa  16.     Paramastra 17.     Pinakastra  18.     Narayanastra 19.     Agneyastra  20.     Sikharastra 21.     Vayavyastra  22.     Prathanastra 23.     Krauncastra  24.     HayaSsirastra 25.     Kankalastra  26.     Musalastra 27.    Kapalastra  28.     Karikanastra 29.     Manavastra  30.     Prasthapanastra 31.     Prasamanastra          32.     Saurastra 33.     Varsanastra  34.     Sosanastra 35.     Santapanastra  36.     Vilapanastra 37.     Madanastra  38.     Mohastra 39.     Saumanastra  40.     Samvartastra 41.     Satyastra  42.     Mayadharastra 43.     Tejaprabhastra         44.     Saumyastra 45.     Sisirastra  46.     Tvasjastra 47.     Sudamanastra Sri  Rama  received  all  these  astras  standing  facing  east. (Sarga  27,  Balakanda,  Valmiki  Ramayana) ASURA.  Those  born  to  Kasyapa  of  his  wife  Danu  are called  Danavas  and  those  born  of  his  wife  Dili  are  call- ed Daityas.  They  belong  to  the  demonaic  dynasty  (Re- fer under  'Asuravarhsa'  in  the  genealogy  chart) .  Re- nowned among  the  asuras  were  the  following : Prahlada,  Sarhhlada,  Anuhlada,  Sibi,  Baskala,  Virocana, Kumbha,  Nikumbha,  Bali,  Bana,  Mahakala,  Vipracitti, Sambara,  Namuci,  Puloma,  Visruta,  Asiloma,  KesI, Durjaya,  Ayassiras,  Asvassiras,  Asva,  Saiiku,  Mahabala, Garga,  Murdha,  Vegavan,  Ketuman,  Svarbhanu,  Asva- pati,  Vrsaparva,  Ajaka,  Asvagriva,  Suksma,  Tuhunda, Ekapad,  Ekacakra,  Vimpaksa,  Harahara,  Candra, Kupata,  Kapata,  Para,  Sarabha,  Salabha,  Surya  and Candramas. ASURA.  One  of  the  eight  daughters  born  to  Kasyapa of  his  wife  Pradha.  (Sloka  41,  Chapter  65.  Adi  Parva, M.B.). ASCRBANI  PAL.     ( See  under  Gilgamis,  Jalapralay a) . ASURTARAJASA.     A   son  born   to    King  Kusa  of  his wife    VaidarbhI.  Kusamba,    Kusanabha,  Asurtarajasa and  Vasu  are  the  four  sons  of  Kusa.    (Sarga  32,  Bala- kanda, Valmiki  Ramayana) . ASVA  I.    A  demon.  This  was  the  same  demon  who  later on  was  born  as  Asoka,  King  of  Kaliiiga.  (Chapter  67, Adi  Parva,  M.B.) . A§VA  II.     A  maharsi.  The  sage  Vasa  is  the  son   of  this rsi.  (Sukta  1 12  of  Rgveda). ASVA  (Horse) .  Horses  and  camels  were  born,  in  this world,  of  Tamra,  wife  of  Kasyapa,  grandson  of  Brahma. (Agni  Purana,  Chapter  19). AlsVAGHOSA.  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  Sariputraprakarana.  He  lived  in the  2nd  Century  A.D.  His  history  of  Buddha  (Buddha- carita) was  translated  into  Chinese  during  the  period 414  to  421  A.D.  He  was  known  under  the  following names  also:  Acarya,  Bhadanta,  Mahavadi  and  Bhiksu. AS"VAGRIVA.  Son  born  to  the  Sage,  Kasyapa  by  his wife,  Danu.  (Sloka  24,  Chapter  65,  Adi  Parva,  M.B.) . ASVAHRDAYA.  A  mantra  (sacred  incantation)  for controlling  the  horse.  (See  under  'Aksahrdaya"). ASVAKETU.  Son  of  King  Gandhara.  He  fought  on  the side  of  the  Kauravas  and  was  killed  in  the  battle  by Abhimanyu.  (Sloka  7,  Chapter  48,  Drona  Parva,  M.B. ). ASVAKRTA.  A  river.  Once  a  sage  called  Rclka  went  to Gadhi  and  asked  for  the  hand  of  his  daughter,  Satya- vatl,  in  marriage.  He  demanded  as  dowry  a  thousand horses  black  in  colour  and  with  only  one  ear  for  each. Rclka  prayed  to  Varuna  and  he  gave  him  the  horses required.  The  river  Asvakrta  (created  by  horse)  was made  by  the  flow  of  urine  from  these  horses.  ( Chapter 57,  Brahmanda  Purana) . A§VAMEDHA  I.  A  country  of  ancient  India  which  was ruled  by  a  King  named  Rocaman.  Bhlmasena  conquered him  during  the  world-wide  conquering  campaign. (Sloka  8,  Chapter  29,  Sabha  Parva) . ASVAMEDHA  II.  A  yaga.  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  y'gas  you  can  become Indra.* ASVAMEDHA.  Son  of  King  Sahasranlka  (Refer  under Sahasranlka) . ASVAMEDHADATTA.  Son  born  to  Satanlka  of  the princess  of  Videha.  (Sloka  86,  Chapter  95,  Adi  Parva, M.B.). ASVAMEDHAPARVA.  A  parva  of  the  Mahabharta. See  under  Bharata. ASvANADl.  A  river  in  the  country  of  Kuntibhoja. AsvanadI  joins  CarmanvatI  and  the  latter  joins  the Yamuna  and  the  Yamuna  joining  Ganga  falls  into  the ocean.  It  was  through  this  river  that  Kuntldevi  floated in  a  box  the  infant  Karna.  At  night  accompanied  by her  maid,  Kunti  floated  the  box  containing  her  illegiti- mate son  and  stood  on  the  banks  of  AsvanadI  weeping bitterly.  Then  thinking  that  her  father  would  notice her  absence  from  the  palace  she  returned  home  soon. The  box  floated  and  reached  the  country,  Campapurl, ruled  by  a  charioteer.  (Slokas  22  to  26,  Chapter  308, Aranya  Parva,  M.B.). ASVARATHA.  A  river  in  the  Gandhamadana  valley flowing  near  the  Asrama  of  the  sage  Ars{i§ena.  Many kings  of  the  Candra  dynasty  used  to  come  and  stay  in this  asrama.  (Sloka  10,  Chapter  160,  Vana  Parva,  M.B.) . ASVAS~A1SIKU.  Son  of  Kasyapa  born  of  his  wife  Danu. (Sloka  21,  Chapter  67,  Adi  Parva,  M.B.). ASVAPATI  I.  Father  of  the  most  chaste  woman,  Savitri. He  was  King  of  Madra.  He  was  without  children  for  a long  period  and  for  eighteen  years  he  worshipped  the goddess,  Savitri  and  got  a  maiden  from  Agnihotra  whom *  Asvamedha_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  coutttries.  Those  who  opposed  the  sovereignty  of  the  King  could  stop  the  horse  and  tie  it.  Then  the  King  hatf to  defeat  him  before  conducting  the  yaga.  The  vedas  enjoin  that  the  sacrificial  horse  should  be  followed  by  a  hundred  young  men  ceadv to  fight  those  who  opposed  the  King.  Indra  had  conducted  a  hundred  such  yagas. ASVAPATI  II ASVATTHAMA he  named  as  Savitri.  For  more  details   sec  under  Savitri. (Chapter  293,  Vana  Parva,  M.B.). AaVAPATI  II.     The  son  born    to    Kasyapa  of  his    wife Danu.  (Sloka  24,  Chapter  65,  Adi  Parva,  M.B.). ASVASENA.     A    serpent  which    lived    in    the  forest   of Khandava.    This    was  the   son  of  Taksaka  and  he  tried his   best   to    escape  from  the  fire   that  burnt  the  forest. (Sloka  5,  Chapter  239,  Adi  Parva;   M.B.) . Once  when  Arjuna  and  Kt?na  were  sitting  on  the  banks of  the  river  Yamuna,  Agni'approached  them  and  request- ed them  to  help  him  burn  the  forest    of  Khandava  (see under  Khandavadaha ) .    They  agreed  to  help  him  and Agni  started  burning  the  forest.  Indra  poured  rains  over the  fire;  Arjuna  created  a  canopy  of  arrows  and  prevent- ed   the    rains    from    falling    down.    Asvasena,    son    of Taksaka   tried   to  escape  from  the  fire  but  Arjuna  obs- tructed his    way    by    arrows.  Then  Asvasena'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  Asvasena  escaped.  When  Arjuna woke  up  from  his  unconscious  state  he    found   Asvasena missing.    Then   Arjuna  cursed  him  thus  :  "Let  not  you get  refuge  anywhere."  (Chapter  226,  Adi  Parva,  M.B.) . Asvasena  kept    his  grudge    against  Arjuna  till  the  end. In  the   great   battle  Arjuna  and  Karna  met  for  a  fight and   when    Karna    sent    his    Nagastra  (serpent  missile) against    Arjuna,   Asvasena    hid   himself  in  that  missile and  burnt  the  beautiful  headwear  of  Arjuna.  But  Karna did  not    like    this  foul   play  and  refused  to  accept  him when  he  came  back.  Enraged  at  this  the  serpent  attacked Arjuna  directly  and  was  killed.  Before  his  death  he    got acquainted    with  Krsna.    (Chapter   96,    Karna    Parva, M.B.). ASVASlRAS  I.  A  son  born  to  Kasyapa  of  Danu.  (Sloka 23,  Chapter  65,  Adi  Parva,  M.B.) . ASVASlRAS  II.  Bhagavan  Hayagriva  who  was  teaching the  Vedas  at  Vaihayasakunda  near  Naranarayanasrama. (Sloka  3,  Chapter  127,  Santi  Parva,  M.B.). ASVASlRASTHANA(M).  A  sacred  place  in  ancient India.  Arjuna  dreams  of  going  to  Siva  with  Krsna  and in  that  dream  they  visit  this  place  also.  (Chapter  80, Drona  Parva,  M.B.) . ASVATAKA.  A  country  of  ancient  India.  (Sloka  15, Chapter  51,  Bhisma  Parva,  M.B.). AS  VAT  AR  A.  A  serpent.  A  sacred  pond  built  in  Prayaga also  carries  this  name.  (Sloka  76,  Chapter  55,  Vana Parva  and  Sloka  10,  Chapter  35,  Adi  Parva,  M.B.). ASVATlRTHA.  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 Rclka  Rsi  to  Varuna  (See  under  AsVakrta).  (Sloka 17,  Chapter  4,  M.B.) ASVATTHAMA. 1 )  Birth  and  genealogy.     The    semen    of  Bharadvaja  Rsi fell    into   the   hollow  of  a  bamboo  and   from  there  was born  Drona.  As  per  the  instructions  of  his  father  Drona married    Krpi,    daughter  of  the  sage,  Saradvata.    The good-natured    Krpi    gave    birth    to  Asvatthama.    (See under  Drona  for  genealogy).  (Chapter  130,  Adi  Parva, M.B.) 2 )  Ho:v  he  got  his  name.     The  moment  he  was    born  he made  a  loud  hoot  like  Uccaisravas  and  the  sound  resem- bled the  braying  of  a  horse.  Immediately  a  voice  from heaven  said  that  the  boy  should  be  named  As\  atthama. The  boy  was,  therefore,  named  so.  (Slokas  48  and  49, Chapter  130,  M.B.). 3 )  Training  in  archer}!.     Asvatthama    took  his  lesson  in archery  from  his  father  Drona.  At  that  time  Drona  got new    lessons    from   Parasurama   and  they  were  also  im- parted to  Drona's  disciples.    When  Drona  became  the preceptor  of  the  Kauravas  and    Pandavas    Asvatthama also  went  with  him.  (Slokas  52  to  64,  Chapter  130,  Adi Parva,  M.B.) . 4)  Drona's  affection  for  his  son.     Drona   was  very  affec- tionate   to   his  son  and  wanted  to  teach  him  something special  in  archery.  So  he  used  to  instruct    him    during the  time  the  other  disciples  went  to  fetch  water  for  the asrama.    Arjuna   came  to   know  of  this  and  he,  there- after,    started    bringing  his    quota   of   water  quickly enough  to  join  the  special  class  of  Drona.  Thus  Arjuna and  Asvatthama  leai  ned  a  lot  more  than  the  others  in the  military  art.    (Slokas    17-19,    Chapter    132,    Adi Parva,  M.B.) . 5)  The   Mahdbharata  Battle  and  Asvatthama.     In  Sabha Parva  we  find  AsVatthama  participating  in  the    Raja- suya  of  Yudhisthira.  After  that  we  meet  him   only    at the  Kuruksetra  war.  Fighting  on  the  side  of  the  Kau- ravas he  played  a  very  important  role  in    that  war.  He killed  many  veteran    warriors  and  kings   including  the following  :    Nila,   Afijanaparva,     Suratha,  Satrunjaya, Balanika,Jayanika,  Jayasva,  Srutasva,  Hemamali,  Vtsa- dhara,Candrasena,  the  ten  sons  of  Kuntibhoja,  Sudar- sana,  Vrddhaksetra,  Cediraja,  Malayadhvaja  and  Sura- tha. He  defeated  many  including  Sikhanctt,  Abhimanyu, Virata,    Satyaki   and   Vindhya.    By   using   Agneyastra (the    arrow  of   fire)     he   made  Krsna  and  Arjuna  fall fainting  in  the  battle-field.  He  commanded  the  Kaurava army   once.    He   killed    many  Pancalas   and  Somakas while  they  were   sleeping.     In  Chapter  139  of  Drona Parva  we  read  about  Arjuna    defeating   Asvatthama  in a  single  combat   one  day. 6)  Asvatthama  sees  a  ghost.  Dhrstadyumna,  son  of  King Pancala,   killed    Drona.    When    Asvatthama  heard  of his  father's  death  his  rage  knew  no  bound.  He   imme- diately went  to  the  heart    of  the    military  camp  of  the Pandavas,  Krpa  and  Satvata  following  him.  There  at  the gate  of  the  camp  he  beheld  a  ghostly  apparition.    It  is described  in  the  Bhasa  Bharata  ( Malayalam  version  of M.B. )  as  follows  :  He  saw  a  huge  figure  standing  at  the door  with  a   body  blazing  like  the  Sun  and  the   Moon. Bathed  in  blood    and  wearing  a  tiger's  skin  in  the  loins the  figure  wore  a  snake  as  his  sacred  thread  and  cover- ed his  upper  body  with  a  deer-skin.    There  were  innu- merable hands  for  this  ghost  and  in  each  hand  adorned with  snake-bangles   he   held   a  deadly  weapon.  With crooked   teeth   and  a   ghastly  face  the   goblin  gave   a shiver   to    those  who  saw   him.  Flames   bursting   forth from  his  eyes,  ears,  nose  and  mouth   he  barred  the  way of  Asvatthama.    Undaunted  the  son  of  Drona  showered divine  arrows  on  the  figure.    But  the  ghost  by  his   sup- reme   powers   absorbed    the   arrows   to   his    body   the moment   they   touched   him.     In   despair  Asvatthama meditated  on  Siva  and  the  latter  appearing  before  him in  person  gave  him  a  divine  dagger.  With  that  he  entered the   bed-chamber  of  Dhrstadyumna,  woke  him  up  by striking  him  with  his  foot,  caught  hold  of  him  by  the hair  on  his  head  and  killed  him. 7)  Aivatlhama  and  his  jewel.  The  anger  of  Asvalthama  did not  abate  even  after  killing  Dhrsfadyumna,  the  butcher ASVATTHAMA  II ASVINlKUMARA(S)  ASVlNIDEVAS of  his  father.  With  a  view  to  destroying  the  whole  Pand- ava  dynasty  he  sent  against  the  Panda vas  the  all-power- ful Brahmasirastra  (a  missile  charged  with  great  power by  a  holy  incantation) .  But  Drona  had  given  the  same type  of  missile  to  Arjuna  also  and  so  he  sent  forth  his  to meet  the  other.  It  created  such  a  great  explosion  that all  the  elders  on  both  the  sides  joined  together  and  re- quested them  to  withdraw  the  missiles.  Arjuna  demanded the  jewel  on  AsVatthama's  head  to  withdraw  his  missile. But  Asvatthama  refused  to  part  with  it.  He  said,  "This jewel  of  mine  is  more  valuable  than  all  the  wealth  of  both Pandavas  and  Kauravas  put  together.  If  you  wear  this you  need  not  be  afraid  of  your  enemies,  disease,  hunger and  thirst.  No  harm  will  come  to  you  from  Yaksas, Nagas  or  thieves.  I  will  never  part  with  such  a  jewel1'. (Slokas  28-30,  M.B.,  Chapter  15,  Sautika  Parva).  After great  persuasion  Asvatthama  surrendered  his  jewel  but without  withdrawing  the  missile  directed  it  towards  the womb  of  Uttara  who  was  bearing  a  child  then.  We are  reminded  of  an  incident  which  happened  when the  Pandavas  were  residing  in  Upaplavya;  a  poor brahmin  looking  at  Uttara  said,  "When  the  Kauravas will  be  weakening  in  power  a  child  will  be  born  to  you. The  boy  will  have  to  bear  a  test  even  while  in  the womb  and  so  you  must  name  the  child  Parlksit  (One who  has  been  tested)". When  the  powerful  missile  was  flying  straight  towards Uttara's  womb  Sri  Krsna  said,  "Even  though  the  child in  the  womb  will  die  of  this  arrow  it  will  be  reborn. Oh,  Asvatthama,  you  will  be  denounced  by  all  as  a sinner  for  killing  this  unborn  babe.  To  suffer  for  this evil  deed  you  will  roam  about  in  the  earth  for  three thousand  years.  Nobody  will  associate  with  you;  you  will be  shunned  by  society.  You  will  be  tormented  by  all diseases  on  earth.  But  the  babe  which  you  have  now killed  will  be  a  famous  scholar  and  brave  King.  He  will rule  this  country  for  sixty  years.  He  will  be  known as  the  next  Kururaja.  Look,  I  am  giving  life  to  the  babe you  have  killed".  Vyasa  supported  Krsna,  and  Asvat- thama repenting  on  his  hasty  action  gave  the  jewel  to the  Pandavas  and  left  for  the  forest  with  Vyasa. (Sautika  Parva,  M.B.) . 8)  Synonyms  of  Asvatthama.  The  Mahabharata  has  used the  following  names  also  for  AsVatthama.  Acaryanan- dana,  Acaryaputra,  Acaryasuta,  Acaryatanaya,  Acarya- sattama,  Drauni,  Draunayani,  Dronaputra,  Dronasunu, Guruputra,  Gurusuta  and  Bharatacaryaputra. ASVATTHAMA  II.  Indravarma,  King  of  Malava,  had an  elephant  of  this  name  and  it  was  killed  in  the  battle by  Bhlmasena.  (Sloka  15,  Chapter  190,  Drona  Parva, M.B.) . ASVAVATl.  A  river.  It  is  believed  that  if  one  just  thinks about  it  at  daybreak,  midday  and  sunset  one  will  get salvation.  (M.B.,  Anusasana  Parva,  Chapter  165,  Sloka 25) . ASVAVAN.  The  first  child  of  King  Kuru.  (See  under genealogy  of'Kuru) .  His  mother  was  Vahini.  He  is  known as  Aviksit  also.  He  got  eight  sons  :  Pariksit,  Sabalasva, Adiraja,  Viraja,  Salmali,  Uccaihsravas,  Bhayankara and  Jitari.  (Slokas  50  to  53,  Chapter  94,  Adi  Parva, M.B.) ASVINlKUMARA(S)  (ASVINlDEVAS).  Satya  and Dasra,  the  two  sons  of  Surya  (The  Sun)  are  called Asvianikumaras.  (Slokas  17  and  18,  Chapter  150,  Anu- sasana Parva,  M.B.).  They  are  also  known  as  Asvins, and  Asvirudevas.  These  two  are  the  physicians of  the  devas.  (Sloka  12,  Chapter  123,  Aranya  Parva, M.B) . 1)  Genealogy.     Descending   from   Visnu    in  order    are  : Brahma,    Marlci,      Kasyapa,      Vivasvan     (the    Sun), Asvinikumaras. 2)  Birth.     The  Visnu  Purana   describes  the  birth  thus: "Samjna,    daughter   of  Visvakarma,    was    the  wife  of Surya.  She  got  three  children  :  Manu,  Yama  and  Yaml. Once    finding    the   effulgence  of  Surya  unbearable  she engaged  Chaya  to    look    after   Surya    and  left    for  the forests   to  do  penance    there.    Surya  took  Chaya  to  be Sarhjna    and   got    three  children    of  her  :  Sanaiscara, (another)  Manu  and  Tapati.  Once  Chaya    got    angry and    cursed  Yama.    It  was  then  that  Surya  and  Yama came  to  know  that  she  was  not   Samjna,  getting    more details  from  Chaya,  Surya  found  out  by  his  Jnanadrsti ( a  power  of  sight    developed  by  Yoga   by    which  one could    see  things  far    beyond  the    limits    of  his  vision) that  Samjna  was  practising  austerities  taking  the  form  of a  mare.  Then  Surya  went  to    her  disguised  as  a  horse and  with  her  co-operation  produced  three    children  of which  the  first  two  became  known  as  A  svinikumaras.  The third  son  was  called  Revanta.  Then  Surya  took  Samjna to  his    place     (Chapter  2,    Amsa    3,    Visnu  Purana). Sloka  35  of  Chapter  66  of  Adi  Parva  states  that  Asvini- kumaras were  born  from  the   nose  of  Samjna. 3 )  How  Asvinikumaras  tested  Sukanya.     The  Devi  Bhaga- vata   contains  a   story  of  how  the    Asvinikumaras  tested the  fidelity  of  Sukanya,  daughter  of  Saryati  and   made her  old  and  senile  husband  into  a  young  and  virile  one. Saryati,    son   of  Vaivasvata   manu,  had  four  thousand beautiful  princesses  as  wives.  But  none  had  any    child- ren. When  they  were    lamenting  over  this  misfortune one  of  the  wives  gave  birth  to  a  girl  and  she  was  called Sukanya.  The  father  and  all  his  wives  together  brought up  this  daughter  with  great  affection. In  the  neighbourhood  of  the  palace  of  Saryati  there  was a  tapovana  as  good  and  grand  as  Nandanavana  and  it contained  a  lake  similar  to  the  Manasa  lake.  In  one corner  of  this  tapovana  a  sage  named  Cyavana  was doing  penance.  He  had  been  sitting  there  for  so  long  a period  without  food  meditating  on  a  goddess  that  he  was covered  with  plants  and  shrubs  had  grown  over  him.  He was  unaware  of  the  growth  around  him.  Once  at  this time  Saryati  with  his  wives  and  child  and  followed  by  a large  retinue  entered  the  tapovana  for  recreation.  The King  and  his  wives  entered  the  lake  and  Sukanya  with her  friends  moved  about  in  the  garden  plucking  flowers and  playing.  Moving  about  thus  aimlessly  Sukanya  and party  reached  the  place  where  Cyavana  was  doing penance.  She  saw  the  huge  shrubby  growth  and  while looking  at  it  saw  two  gleaming  points  inside  the  shrubby heap.  She  was  about  to  break  open  the  thing  when  from inside  she  heard  somebody  addressing  her  thus  :  "Oh, innocent  girl,  why  do  you  think  of  doing  this  mischief. Please  do  go  your  way.  I  am  an  ascetic.  What  wrong have  I  done  to  you  for  you  to  disturb  me  like  this  ?"  But Sukanya  brought  up  as  she  was,  as  a  very  pet  girl  did not  like  anybody  advising  her  like  this  and  so  taking  a pointed  stick  gave  two  pricks  at  the  site  of  the  gleam- points  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 AS VINIKUMARA  (S)   (ASVlNlDEVAS ) 70 ASVINlKUMARA(S)  (ASVlNlDEVAS) country  began  to  witness  the  evil  effects  of  this  cruel deed.  People  stopped  passing  urine  or  faeces.  Even animals  were  affected.  The  King  and  his  ministers  were worried.  People  came  on  deputation  to  the  King  to describe  the  disaster  that  had  gripped  the  state.  The King  began  to  doubt  that  somebody  must  have  done  some great  injury  to  the  sage,  Cyavana.  He  started  enquiries asking  his  subjects  one  by  one  about  this.  But  everybody replied  in  the  negative.  He  bribed,  he  threatened.  The result  was  the  same.  Then  one  day  while  the  King  and his  courtiers  were  sitting  despondent  Sukanya  approach- ed her  father  and  confessed  what  she  had  done.  She said  :  "While  I  was  playing  with  my  friends  in  the tapovana  I  saw  this  huge  shrub-heap  and  two  points gleaming  from  inside.  I  took  a  pin-stick  and  pricked them  both  and  on  drawing  it  out  I  found  it  wet  also. But  I  left  the  matter  there  and  never  made  any enquiries  thereafter".  Saryati  now  knew  the  cause  of  this national  disaster  and  so  immediately  rushed  to  the  sage for  forgiveness.  Prostrating  before  the  rsi  the  King  pleaded "Oh,  best  of  rsis,  forgive  us  for  this  injury  done  unknow- ingly. 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  Sukanya  in  marriage  to  him.  Saryati  was  depressed. How  could  he  give  his  only  and  beautiful  daughter  to this  aged  senile  ugly  and  blind  rsi  ?  While  the  King  was thus  pondering  over  this,  Sukanya  herself  came  to  him and  said,  "Oh,  dear  father,  please  do  not  worry  on my  account.  I  shall  go  as  his  wife.  If  he  is  satisfied the  nation  would  be  saved  from  a  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  suppress- ed unwillingness  the  King  gave  his  daughter  in  marri- age to  Cyavana. Sukanya  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  vegeta- bles, bathed  him  daily  in  hot  water,  placed  before  him all  the  materials  for  his  puja  and  when  the  time  came for  his  meals  gave  him  his  food  sitting  by  his  side.  After the  meals  she  gave  him  tambula  and  only  after  putting him  on  a  bed  would  she  go  to  attend  to  her  own  affairs. Alter  finishing  her  meals  she  would  come  again  to  her husband  and  sit  by  his  side  massaging  him.  In  the  even- ing she  would  make  ready  all  the  things  required  for  the puja.  and  after  the  puja  feed  him  with  nourishing  food. Whatever  remained  after  his  feed  would  be  taken  by  her. At  night  she  would  be  at  the  foot  of  her  husband  and take  a  nap.  In  the  morning  she  would  attend  to  all  the details  of  the  ablutions  of  her  husband.  Thus  Sukanya lived  true  to  her  husband  always  anxious  to  please  him. Then  one  day  the  Asvinlkumaras  saw  her  going  to  the asrama  after  her  bath.  They  were  very  much  attracted by  the  stunning  beauty  of  the  maiden  that  they  approach- ed her  and  asked  :  "Oh,  beautiful  maiden,  who  are  you? We  are  Asvinlkumaras.  You  seem  to  be  alone.  How  did you  happen  to  come  to  this  place  ?  You  are  one  who should  always  move  about  with  friends  and  courtiers and  what  is  the  reason  for  your  living  like  this  ?" Sukanya  replied,  "Revered  Devas,  I  am  the  daughter  of Saryati  and  wife  of  Cyavana.  Forced  by  certain  circum- stances my  father  gave  me  in  marriage  to  this  sage  who is  very  old  and  blind.  He  is  living  in  the  aSrama  nearby. I  am  living  with  him  looking  after  his  comfort.  If  you think  it  convenient  you  can  come  and  accept  our hospitality."  Hearing  this  the  Asvinlkumaras  told  her thus  :  "Sweet  girl,  you  are  fit  to  be  the  wife  of  one  who is  better  than  this  blind  old  ascetic.  So  please  do  accept one  of  us  as  your  husband".  Sukanya  did  not  relish this  talk  and  threatening  them  that  if  they  did  not  with- draw stopping  such  blabbering  she  would  curse  them to  ashes.  The  Asvimdevas  were  a  bit  surprised  and  also frightened  at  the  attitude  of  Sukanya.  "Oh,  Princess, we  are  immensely  pleased  at  your  sense  of  righteousness and  chastity  and  you  can  ask  of  us  a  boon.  We  are physicians  of  the  devas  and  can  give  your  husband  his sight  and  can  also  make  him  young  and  virile.  But  there is  a  condition  for  this.  As  soon  as  your  husband  be- comes young  and  handsome  we  will  also  become  like him  and  then  you  can  select  one  among  us.  Are  you willing?  If  so  we  will  make  your  husband  charming  and handsome  at  this  instant. Sukanya  was  well  pleased  with  this  offer  but  the  condi- tion placed  did  not  satisfy  her.  So  she  ran  to  the  asrama and  told  her  husband  thus  :  "Lord,  I  met  the  ASvim- devas  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  hand- some with  your  eyesight  regained.  I  shall  do  as  you direct." Cyavana  said  :  "There  is  nothing  in  this  for  great  think- ing. You  go  and  tell  them  that  you  would  do  as  they wish  and  bring  them  down  here.  On  hearing  this  Sukanya went  to  the  Asvinlkumaras  and  took  them  to  the  asrama. They  asked  Cyavana  to  take  a  dip  in  the  lake  nearby and  as  he  entered  the  lake  the  Asvimdevas  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  AsVinldevas  then requested  Sukanya  to  select  one  among  them.  Sukanya was  in  a  fix  and  she  prayed  to  her  goddess  to  give  her power  to  identify  her  husband.  She  was  blessed  with that  power  and  she  selected  Cyavana  from  the  lot  at which  the  Asvimdevas  were  also  pleased.  (Seventh Skandha,  Devi  Bhagavata). 4)  Cyavana's  gratitude.  Cyavana  who  got  back  his  eye- sight and  youth  asked  the  Asvinlkumaras  what  boon they  wanted.  They  then  told  him  thus  :  "We  are  the physicians  of  the  devas.  Devendra  has  unnecessarily  put a  ban  on  our  drinking  Soma  (juice  extracted  from  the creeper  Soma) .  When  Brahma  performed  a  yaga  at Mahameru  this  leader  of  the  devas  did  not  allow  us  to take  a  soma  drink.  If  you  are  capable  of  doing  it  you should  get  us  the  right  to  take  this  celestial  drink." Cyavana  promised  to  do  that. Before  long,  King  Saryati  and  his  wife  came  to  the asrama  to  enquire  about  the  welfare  of  their  daughter. To  their  great  amazement  they  found  a  young  and  hand- some ascetic  at  the  asrama  and  were  a  bit  suspicious  of the  character  of  their  daughter.  But  soon  all  doubts  were cleared  and  they  were  immensely  pleased.  Cyavana  then ASVINlKUMARA(S)   (ASVINlDEVAS)  71 told  the  King  the  request  of  the  ASvinldevas  and  Saryati also  promised  his  help  on  this  matter. On  their  return  to  their  palace  Saryati  decided  to  per- form a  big  yaga  to  which  all  the  devas  were  also  invited. Cyavana  officiated  as  priest.  The  AS vimdevas  were  also present  quite  to  the  dislike  of  Indra.  The  time  came  for distributing  soma,  and  when  Cyavana  called  the  Asvinl- kumaras  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  Asvinlkumaras  take  the  drink.  For  more details  look  under  'Cyavana'.  (Seventh  Skandha,  Devi Bhagavata) . 5)  Other  information  regarding  ASvinikumaras. (1)  How  they  tested  Upamanyu.    This    story   is    given under  the  word  Apodadhaumya. (2)  Birth  of  Nakulaand  Sahadeva.  KuntI,  wife  ofPandu, had    obtained    from    Sage  Durvasas  five  sacred  mantras, the  chanting  of  each  of  which  would    give   her   a    child. Even  before  her  marriage  Kunti  tested  the  power  of  the mantras   by   chanting  one  of  them.  Surya  appeared  and she  had  to  take  a  son  from  him  who  became  the  famous Karna  later.  By  chanting  the  second,    third    and    fourth meditating    on    Yama,    Vayu    and    Indra,    KuntI   got respectively  the  sons  Dharmaputra,  Bhlma    and  Arjuna. The  fifth    mantra    she  gave  to  Madri  and  she  meditated on  the  AsVinldevas  and  got  Nakula  and  Sahadeva. (3)  The  As vinidevas  were  present  for   the   marriage   of Pancali.     (Sloka   6,    Chapter    186,    Adi    Parva,    M.B.). During  the  burning  of  the  forest  Khandava    the  AS  vini- devas  stood  on  the  side  of  Arjuna. (4)  King  Yuvanasva  became  pregnant  and  bore  a  child. It  was  the  AS.inldevas  who  took  the  child  out  by  surgery. The    boy   became    known  as  Mandhata  later.    (Sloka  3, Chapter  62,  Drona  Parva,  M.B.). (5)  During  the    Mahabharata   battle    the   AsVinidevas handed  over  some  Parsadas  to  the  god,    Skanda.    (Sloka 38,  Chapter  43,  Salya  'Parva,  M.B.). (6)  The  Asvinldevas  like  very  much  oblations   of  Ghee. The  others  who  like  it  are  Brhaspati,  Pusan,  Bhaga  and Pavaka.  (Sloka  7,  Chapter  65,  AnuSasana  Parva,  M.B.). (7)  The   month  of    AsVina  (October-November)  is  the month  of  ASvimkumaras  and  if  a  man  gives  ghee  to    the Brahmins   freely   in    that   month    he  will  acquire   more physical    beauty.     (Sloka    10,    Chapter   65,   Anusasana Parva,  M.B.) . (8)  One    who   offers    Ghee   as   oblation  to  the  fire  for twelve   months   in   succession  will  reach  the  country   of the  Asvimkumaras.  (Sloka  95,  Chapter  107,    AnuSasana Parva,  M.B.). (9)  The    great   poet   of  Kerala,  Vallathol,  in  his  com- mentary on  the  93rd  Sukta    of  the    Rgveda    states    that there  is  a  belief  that  the  AsVins    and  Candrasuryas    (the Sun  and  Moon)  are  one  and  the  same. (10)  Dirghasravas    son   of  Dlrghatamas  once  prayed  to the  AsVimdevas  to  get  rains  and  it  is  said  that  they   gave a  downpour  of  sweet  water.  (Rgveda,  Sukta  112,  Rk  11). (11)  Once    a  sage    named   Gotama  was  lost  in  a  desert and  craved  bitterly  for  drinking  water.  He  prayed  to  the ASvinidevas  for  water  and    they  dug  a  well   itself  in  the desert  and  quenched  the  thirst  of  the  sage.   (Rk  9,  Sukta 16,  Rgveda). (12)  The  sage  Dadhyanc taught    the  Asvinldevas  the technique,  Madhuvidya.    There  is  an  interesting  story ATALA about  it.  It  was  Indra  who  taught  this  to  Dadhyanc and  while  teaching  him  he  had  threatened  that  if  he gave  away  that  secret  to  anybody  else  his  head  would be  cut  off.  ASvinidevas  found  a  way  to  tide  over  this difficulty.  They  at  first  cut  off  his  head  and  fixed  the head  of  a  horse  on  him.  It  was  with  the  head  of  a horse  that  Dadhyanc  taught  them  Madhuvidya  and as  soon  as  the  teaching  was  over  his  horse-head  was cut  off  and  the  real  head  placed  in  its  place.  (Rk  22, Sukta  116,  Rgveda). (13)  The    vehicle    of  the    ASvinldevrs   is    a  donkey. Once    this   donkey    in  the  disguise  of  a  wolf  went  and stayed  with  RjraSva,  son  of  the  Rajarsi    Vrsagir.   Rjra- sVa  gave    the   wolf   to  eat  hundred  goats  belonging  10 the  people  of  the  place.    Vrsagir  got  angry  at    this    act of  his  son  and  cursed  him.  The  son    became  blind  and he  got    back  his  eyesight  by  pleasing  the   AsVinldevas by    prayer    and    offerings.    (Rk    16,    Sukta   115,  Rg- veda) . (14)  Once    Surya    decided    to    give   his    daughter  in marriage  to  the  owner  of  the  horse  which  would  win  a horse-race  which  Surya  would  conduct.  In  the  race  the horse  of  the  Asvinrdevas  won    and   they    thus  married Surya's  daughter.  (Rk  17,  Sukta  117,  Rgveda). (15)  The  AsVinikumaras   killed   an    asura    of  name Visvak   and   destroyed  his  dynasty  also.   (Rk  16,  Sukta 117,  Rgveda). ASVINlKUMARATlRTHA.  It  is  believed  that  the physical  beauty  of  man  would  be  increased  if  he  bath- es in  this  lake-  (Sloka  17,  Chapter  83,  Vana  Parva, M.B.) . ASVINlSUTA.  A  son  born  to  Surya  of  the  wife  of Sutapas.  There  is  this  story  about  it  in  Brahmavai- varta  Purana.  Once  when  the  wife  of  Sutapas  was  on a  pilgrimage  Surya  happened  to  see  her.  The  beautiful and  venerable  lady  refused  to  accede  to  the  desire  of Surya  and  so  the  latter  used  force  and  took  her.  They had  a  son  who  was  named  AsVinlsuta.  On  her  return after  the  pilgrimage  with  her  son  she  explained  all  that happened  and  the  sage  sent  both  of  them  out.  Surya taught  his  son  AsVinisuta  astrology  and  made  him  a master  in  that  science.  Knowing  that,  Sutapas  cursed him  and  said  he  would  turn  to  be  one  very  diseased. Later  the  sage  amended  his  curse  and  added  that  he would  be  free  from  disease  if  he  worshipped  the  sun. ASVINlTlRTHA.  Promises  bodily  splendour  if  one takes  a  bath  in  this  lake.  (Sloka  21,  Chapter  25, AnuSasana  Parva,  M.B.) . ATALA.  This  is  one  of  the  seven  sections  of  Patala.  The seven  sections  are  :  Atala,  Vitala,  Sutala,  Talatala, Mahatala,  Rasatala,  Patala.  Of  them  Atala  has  been described  as  follows  :  Atala  is  the  first  world  of  Patala. There  reigns  Bala,  the  son  of  Maya  who  is  the  famous but  haughty  magician.  He  has  cieated  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  PumScalls, Svairinis  and  KaminTs  emerge  from  his  mouth.  He  has with  him  a  rasayana  called  hataka  with  which  he  can eaisly  entice  and  seduce  all  who  enter  Atala  and  to strengthen  them  for  satisfying  his  lust.  After  enticing them  with  it,  he  enjoys  uncontrolled  pleasure  with them,  showering  on  them  his  amorous  glances,  bewitch- ATAVlSlKHARA 72 ing    smiles   and    embraces.    (Devi    Bhagavata,  Asjama Skandha) . ATAVlSlKHARA.     Name  of  a  village  in  ancient  India. (M.B.,  Bhisma  Parva,  Chapter  9,  Verse  48). ATHARVA(M).  Among  the  Vedas,  this  has  the  fourth place.  It  comprises  different  kinds  of  incantations  of occult  powers  for  the  destruction  of  enemies.  Atharvan the  son  of  Vasistha  was  the  author  of  this  Veda.  In Chapter  6  of  the  third  section  of  Visnu  Purana  the following  reference  is  made  to  Atharvaveda:  "Sumantu Maharsi  who  was  of  infinite  glory,  first  taught  this Atharvaveda  to  his  disciple  Kabandha.  (Sumantu Maharsi  was  the  son  of  Jaimini,  who  was  the  disciple of  Vedavyasa ) .  Kabandha  divided  Atharvaveda  into two  parts  and  communicated  them  to  two  Maharsis named  DevadarSa  and  Pathya.  DevadarsVs  disciples were:  Medha,  Brahmabali,  Sautkayani  and  Pippalada. Pathya  had  three  disciples  named  Jabali,  Kumudadi and  Saunaka.  They  also  made  Atharvaveda  compila- tions. Saunaka  divided  his  compilation  into  two  and gave  one  part  to  Babhru  and  the  other  to  Saindhava. Munjikesa  learnt  it  from  Saindhava  and  divided  the compilation  first  into  two  and  later  into  three  parts. The  five  divisions  of  the  Atharvaveda — Naksatrakalpa, Vedakalpa,  Samhitakalpa,  Angirasakalpa  and  Santi- kalpa,  were  made  by  Mufijikes'a.  Naksatrakalpa  con- tains Brahma's  works  :  Samhitakalpa  contains  Mantra Vidhi  ;  Angirasakalpa  contains  abhicara  and  Santikalpa contains  taming  of  horses,  elephants  etc. The  mantras  (incantations)  in  Atharvaveda  and  their uses  are  given  below  : — Mantras  Uses 1.  Suparnastava          Getting  rid  of  serpents  and  snake- poison  (Sarpa-badha-nivaranam )  • 2.  Indrenadatta          Fulfilment  of  all  desires   (Sarva- kama-siddhi) . 3.  Ima  Devi  Attainment    of    peace    (Sarva- Santi-karma) . 4.  Devamaruta  Attainment    of    peace     (Sarva- santi-karma) . 5.  Yamasyalokat         Prevention  of  bad  dreams  (Duh svapna-Samana ) . 6.  IndraScandraSca     Prosperity     in     commerce     and pancavanija  business   (Vanijya-labha) . 7.  Kamojevaji  Enjoyment     of      women     (Stri- saubhagyam) . 8.  Tubhyamevaja-      Equal     to     thousand     sacrifices vima  (Ayuta-homa-tulyam). 9.  Agnegobhinna        Strengthening    of    the    intellect (Buddhi-vrddhi). 10.  Dhruvarhdhru-       Attainment    of  posts    of  honour vena  (Sthana-labha) 1 1 .  Alaktajiva-  Profit    from    agriculture    (Krsi- labha). 12.  Ahan  te  bhagna     Prosperity   in  general. 13.  Ye  me  paSa  Freedom      from     imprisonment (bandhana-vimukti) . 14.  Sapatvaha  Destruction    of  enemies    (Satru- naSam) . 15.  Tvamuttama  Enhancement     of    fame     (ya§o- vfddhi). 16.  Yathamrgavati       Enjoyment  of  women    (Strl  sau- bhagyam). 17.  YenapehadiSa         Birth  of  children  (Grabha-labha ). 18.  Ayante  yonih          Getting  sons  ( Putra-labha ) . Mantras 19.  SivaSivabhih 20.  Brhaspatirnah pari  patu 21.  Muncavitva ATIBALA  I Uttt Prosperity  in  general  (Saubhagya- vrddhi ) . Blessings   (Marga-maiigala ) . Warding    off     death       (Mrtyu- nivarana). When  these  mantras  are  chanted  several  oblations  are made  to  the  sacrificial  fire.  Substances  like  Camata,  ghee, rice,  milk  are  thrown  into  the  fire  as  offerings.  (Agni Purana,  Chapter  262). ATHARVA  I.  This  muni  is  referred  to  in  Mahabharata, Udyoga  Parva,  Chapter  43.  Verse  50,  as  a  professional chanter  of  Chandaveda.  Once  under  the  curse  of  Bhrgu Maharsi,  Agni  hid  himself  under  the  sea.  (See  "AGNI'). At  that  time,  it  was  Atharva  who,  at  the  suggestion  of the  Devas,  went  under  the  water  and  discovered  Agni. (M.B.,  Vana  Parva,  Chapter  222,  Verse  8). Atharva  recovered  Agni,  and  re-created  the  worlds which  were  lying  dormant  owing  to  the  absence  of  fire. (M.B.,Vana  Parva,  Chapter  222,  Verse  19). Atharva  was  born  from  Brahma's  face.  His  wife  was Santi,  the  daughter  of  Kardama.  Citti  was  another name  for  Santi.  But  there  are  some  Puranas  which  re- fer to  Citti  as  another  wife  of  Atharva.  Also;  there  are Puranas  which  say  that  Atharva  was  Aiigiras  himself. ATHARVA  II.  This  name  has  been  used  as  a  synonym of  Siva.  (M.B.,  AnuSasana  Parva,  Chapter  17,  Verse 91). ATHARVA  III.  In  Rgveda  another  Atharva  maybe seen.  It  is  said  that  he  was  the  author  of  the  Atharva- veda. After  learning  Brahmavidya  from  Brahma,  it was  this  Atharva.  who  first  brought  fire  to  the  earth from  heaven.  Atharva  had  two  wives  named  Santi  and Citti.  This  Atharva  was  the  same  person  as  Atharvana, the  son  of  Vasistha.  (Bhagavata,  4th  Skandha,  Chap- ter 1). ATHARVANGIRAS.     See  ANGIRAS. ATHARVANA.  A  son  of  Vasistha.  (Bhagavata,  Fourth Skandha,  Verse  42). ATHIDA  (M) .  Name  of  a  Janasthana  (Town)  in  ancient India.  (M.B.,  Bhisma  Parva,  Chapter  9,  Verse  64). ATIBAHU.  He  was  a  Gandharva  born  to  KaSyapa  by his  wife  Pradha.  He  had  three  brothers  :  Haha,  Huhu and  Tumburu.  (M.B.,  Adi  Parva,  Chapter  65,  Verse 51). ATIBALA.  A  mantra.  Visvamitra  who  took  the  boys Rama  and  Laksmana  to  the  forest  taught  them  two mantras,  Bala  and  Atibala,  to  liberate  them  from hunger  and  thirst.  Valmiki  Ramayana,  Balakanda, Sarga  22) ATIBALA  I.  The  Maharsi  Atibala  was  the  cause  of  the death  of  Sri  Rama  and  Laksmana. After  the  war  with  Ravana,  Sri  Rama  returned  to  Ayo- dhya  with  his  retinue  and  began  his  reign.  After  re- nouncing Sita  while  Sri  Rama  was  living  in  the  palace with  Laksmana,  Satrughna  and  their  families,  one  day Brahma  summoned  Yama  and  said  :  "Sri  Rama  is  the incarnation  of  Mahavisnu.  He  has  fulfilled  all  the  pur- poses of  the  incarnation.  Now  Visnu  has  to  be  recalled to  Vaikuntha". On  hearing  this,  Yama  assuming  the  guise  of  a  Sanny- asi  named  Atibala  appeared  before  Sri  Rama.  He  said he  had  to  tell  a  secret  to  Sri  Rama.  Accordingly  Sri Rama  sent  everyone  else  out  of  the  audience  chamber. ATIBALA  II 73 ATIRATRA Laksmana  was  asked  to  guard  the  entrance.  It  was announced  that  if  anyone  entered  the  hall,  Laksmana would  be  killed. At  this  stage,  Maharsi  Durvasas  arrived  at  the  entrance accompanied  by  many  of  his  disciples.  He  had  come after  having  performed  penance  for  a  thousand  years and  in  great  hunger  and  thirst.  He  wanted  to  see  the King  to  ask  for  sumptuous  food.  Laksmana  requested him  to  wait  a  little  but  Durvasas  refused  to  do  so.  He even  threatened  that  he  would  reduce  all  of  them  to ashes  by  his  curse.  Finding  no  alternative,  Laksmana entered  the  hall  and  informed  Sri  Rama  of  the  situation. Durvasas  was  given  a  sumptuous  meal.  But  for  the  ful- filment of  the  condition  Liksmana's  death  became  neces- sary. Sri  Rama  cried  with  a  broken  heart.  The  honest Laksmana  went  alone  to  the  Sarayu  river  and  drowned himself  in  its  depths.  Soon  after,  Sri  Rama  entrusting the  affairs  of  the  state  to  others  and  in  the  presence  of thousands  of  spectators  plunged  into  the  Sarayu  river and  renouncing  his  earthly  life,  returned  to  Vaikunfha. (Uttara  Ramayana). ATIBALA  II.  The  name  of  a  follower  given  to  Skanda by  god  Vayu  on  the  battle-field.  (M.B.,  Salya  Parva, Chapter  45,  Verse  4.4). ATIBALA  III.  There  was  another  King  named  Atibala who  was  a  great  scholar  in  Nltiiastra.  From  the  tine of  his  accession  to  the  throne,  he  began  to  lead  a vicious  life.  This  Atibala's  father  was  a  King  named Anariga.  (M.B.,  Santi  Parva,  Chapter  59,  Verse  92) . ATIBHIMA.  One  of  the  sons  of  the  Agni,  Tapa.  (M.B., Vana  Parva,  Chapter  220,  Verse  11). ATIKAYA.     One  of  the  sons  of  Ravana. 1)  Previous  Birth.     This  is  a  story  concerning  the  initial stage  of  the  creation  of  the  Universe.  After   completing the  task  of  creation  Brahma,  in  his  pride  fell  into  a  sleep. In  order  to  slight  Brahma  a  little,  Mahavisnu  produced two  Raksasas  called  Madhu  andKaitabha  from  his  ears. Hearing  their  terrible  roar  Brahma  woke  up  in  fear  and fled  to  Mahavisnu  seeking  refuge.  Visnu  called  Madhu and    Kaitabha    and      asked    them    what    boon    they would  like  to  ask.  They  proudly  replied  that  they  would grant  a  boon  to  Visnu.  In  that  case  Mahavisnu  wanted them    to  grant  him  leave  to  kill  them.  They  answered  : "We  will  not  break   our   promise    about   granting   the boon.    But   since  our   passion  for  fighting  has  not  been abated,    you   must   fulfil  our  eager  desire."  Mahavisnu said  :    "I  agree.    But  let  my  boon  be  carried    out    first. After  that  I  shall  see  that  your  wish  is   properly   fulfill- ed.  After  your  death,  one  of  you  will  be  reborn   under the    name   of  Khara  and  the  other    under  the  name  of Atikaya.  In  the  Tretayuga  I  shall  kill    Khara  in    single combat  after  allaying  his  passion  for  fighting.  Laksmana who     is    the    incarnation    of  Ananta    will    fight    with Atikaya  to  his  full  satisfaction  and  kill  him.  Thus  both of  you  will  get  Virakti  and  Mukti." After  saying  this,  Mahavisnu  made  the  two  asuras stand  ^on  each  of  his  thighs  and  killed  them  with  his Sudarsana  Cakra.  They  were  born  again  as  Khara  and Atikaya.  (Kamba  Ramayana,  Yuddha  Kanda). 2)  Birth.     There  is  a  story  about  the  birth    of  Atikaya in    the   Yuddha  Kanda  of    Kamba  Ramayana  :  After his  victory   over    Kubera  Ravana   was  returning  in  his Puspaka  Vimana.  On  his  way  he    saw    some  beautiful Gandharva  women  playing  in  the  valley  of  Mayuragiri. Their   leader    was    Citratigl,  the  wife    of  Citraiigada. Ravana  seduced  her  and  had  a  secret  union  with  her.  At once  she  became  pregnant  and  gave  birth  to  a  dazzlingly bright  baby.  The  mother  handed  over  the  child  to Ravana  and  returned  to  the  world  of  the  Gandharvas. Ravana,  in  his  paternal  love,  took  the  child  into  the Vimana  and  proceeded.  On  the  way,  the  Vimana knocked  against  a  mountain  peak  and  the  baby  was thrown  overboard  and  fell  in  the  forest.  Ravana  stop- ped the  Vimana  and  made  a  search  for  the  baby  in  the forest.  He  found  the  child  without  the  slightest  injury, smiling  and  lying  on  a  flat  rock  in  the  deep  woods.  He failed  in  his  attempt  to  take  it  up  even  though  he  used ten  of  his  hands.  The  child  began  to  grow  steadily  in size.  Then  he  tried  again  to  lift  the  baby  up  using  all his  twenty  arms.  The  boy,  who  had  by  this  time  grown into  enormous  size,  suddenly  sprang  up  and  getting  in- to the  Vimana  took  his  seat  in  it.  Ravana  gave  him  the name  Atikaya.  On  his  arrival  in  Lanka,  he  presented him  as  adopted  son  to  the  barren  Dhanyamala.. Atikaya  was  brought  up  by  Dhanyamala. 3)  The  Boons.     Atikaya  went  to  Gokarna    and  did  pe- nance to  please  Brahma.  Brahma  appeared,    but  being fully  absorbed  in  Samadhi,  Atikaya  was  not    aware  of his   presence.  Even   his  [life-breath  had  been  stopped. Brahma,  by  his  power,  instilled  life-breath  into  him  and restored  him  to  consciousness.    He  granted  Atikaya  all the  boons    he  asked    for.  They   were  three  in  number. The  first  was  the  gift  of  Brahmastra  which  could  smash anyone.  The  second  was  the  gift  of  an    armour   which was  unassailable  by  anyone.  The  third  was  absence  of thirst,  desire  and   other  cravings. 4)  Education.     Atikaya  went  to    Kailasa  and    received his   education  from    Siva.    He  learnt  all  the  sciences, Arts,  Sruti,  Smrti  etc.  from  there.  On  the   completion of  his  course  he  asked  what    Gurudaksina    he    should pay.     Siva  made  him   promise    that   he    would    never practise    Black  magic.  Pleased  with  him,  Siva  awarded him  the  Pasupatastra. 5)  Victory  in  Battle.     Atikaya  had  an  uncle,  a  Raksasa named  Candra.  Once  he  was  defeated  by  Indra.   It  was at    this   time   of    chagrin   that  he  came    to  know  that Atikaya    had    reached   Lanka  with   the   Pasupatastra. Candra  Raksasa  ordered   Atikaya  to  bring   Indra  as    a captive.  Atikaya  went  to    Svarga  (Heaven)  and  began a  war  with  Indra.    Mahavisnu  who  came  to  help  Indra used    his  SudarSana   cakra.      Atikaya    shot   his   PaSu- patastra.   Knowing  Atikaya's  history  well,   Mahavisnu brought  the  battle  to  a  close.  Both  parties  accepted  the position  that  Devendra  had  lost  the  battle  and   Atikaya had  won. 6)  Death.     In    the   Ramayana  battle    Atikaya    fought on  the  side  of  Ravana.    After  a  most   terrible   conflict, Laksmana  killed  Atikaya.  (Kamba  Ramayana,  Yuddha Kanda) . ATILOMA.  An  Asura  who  was  killed  by  Sri  Krsna. (M.B.  Sabha  Parva,  Chapter  38). ATIMANYU.     He  was  one  of  the  ten  sons  of  Manu. ATIRATHA.  There  was  a  King  named  Matinara  in PuruvarhSa.  (See  PORUVAM§A).  Four  sons  were  born to  him:Tamsu,  Mahan,  Atiratha  and  Druhyu.  (M.B., Adi  Parva,  Chapter  94,  Verse  14). ATIRATRA.  He  was  one  of  the  ten  children  born  to Manu  by  Nadvala.  (See  MANU  VANl-lA).  Kuru, Puru,  Satadyumna,  Tapasvl,  Satyavan,  Suci,  Agnistoma, Atiratra,  Sudyumna  and  Atimanyu  were  the  names  of 74 ATRI  I the  ten  brilliant  sons  of  Nadvala.  (Visnu  Purana,  Part I,  Chapter  13). ATISAN.DA.     After  his  death  Balabhadra    Rama    went to  Patafa  in  the  guis^  of  Ananta.  All  the  serpents  wor- shipped him.  Among  them  was  a  serpent  named     Ati- sanda.  (M.B.,  Mausala  Parva,  Chapter  4,  Verse  16). ATl£  '-.  NGA.  Vindhya  Presented  two  parsadas  to    Skanda on  the  battlefield.  They  were  AtiSrnga  and   Ucchrriga. (M.B.,  Salya  Parva,  Chapter  45,  Verses  49,  50). ATISTHIRA.     Mah'meru  presented  two  Parsadas  nam- ed  Atisthira  and    Sthira    to  Skanda  on  the  battlefield. (M.B.,  Salya  Parva,  Chapter  45,  yerse  48) . ATITHI  (guest).       In   ancient   Bharata     Atithi-satkara (hospitality  to  a  guest)  was  considered  as  a   yajfla.    In Manusmrti,  Chapter  100,  Verse  3,  it  is  said  that  even  if one    lives  on  the  scattered  grains  in  the  fields  after  har- vest,   and   even    if  penance  is    offered    in  the  midst  of Pancagni    (five  fires)    unless    the  Brahmin   who  comes as   a  guest   is  fed,    all  virtuous   deeds  would  be  useless. Besides,    Manu    has   made  the  following  remarks  about the  Atithi   (guest) . "A  new  visitor  at  night  must  be  treated  as  an  Atithi. An  Atithi  is  one  who  comes  occasionally,  not  daily. But  one  who  lives  in  your  village  and  goes  about  as  a vagabond  for  a  living,  does  not  deserve  to  be  treated  as an  Atithi.  The  guest  who  comes  either  before  or  after mealtime  should  not  be  sent  away  without  being  fed. Even  a  VaiSya  or  Sudra  who  comes  as  a  guest  to  a Brahmin's  house  has  to  be  given  food  when  the  servants are  given  food." ATITHIGVA.  He  was  a  King  referred  to  in  the  Rg- veda.  He  had  another  name,  "Divodasa".  This  King had  fought  several  battles  against  Asuras  with  the  help of  Indra.  It  is  said  that  once,  being  afraid  of  the  Asuras, he  tried  to  hide  himself  under  the  water.  (Rgveda, Mandala  1,  Anuvaka  10,  Sukta  53;  Rgveda,  Mandala 1,  Anuvaka  16,  Sukta  112). ATIVARCAS.  Himavan  gave  Skanda  two  Parsadas  on  the battlefield.  They  were  Ativarcas  and  Suvarcas.  (M.B., Salya  Parva,  Chapter  45,  Verse  46). ATIYAMA.     God  Varuna  gave  Skanda  on  the  battlefield two  Parsadas    (attendant   soldiers).    One   of  them  was Yama   and  the  other  was  Atiyama.  (M.B.,  Salya  Parva, Chapter  45,  Verse  45) . ATRI  I. 1)  The  son  of  Brahma.     Atri    Maharsi   was  one  of  the imnasaputras    of   Brahma.    The   manasaputras    were  : Marlci,    Angiras,   Atri,    Pulastya,    Pulaha,    and  Kratu (M.B.,'Adi  Parva,  Chapter  65,  Verse  10). 2)  One  of  the  Saptarfis.  Brahma's  sons,    Marlci,  Angiras, Atri,    Pulastya,    Pulaha,  Kratu  and  Vasistha  are  known as  the   Saptarsis    (seven   sages).    (M.B.,  Santi    Parva, Chapter  208) . 3 )  Creator  of  the  pracetases.     The  sage  Pracinabarhis   was born    in    the  family   of  Atri    Maharsi.    Ten  Pracetases (Prajapatis)  were  born  as  the  sons  of  this  Muni.  (M.B., Sakti  Parva,  Chapter  208). 4)  Citra  Sikhandi.     Among   the   seven  Munis   known    as Citra   Sikhandis,   we   see   Atri    Maharsi    as  one  of  the Astapraki-tis  which  form  the  basis  of  the  Universe. 5)  Important  events.      (1)  How  Mahavi$nu  became  Atri's  son. Kasyapa  had  a  son  named  Kasipu.  He  was  a  very  mighty ruler   and    carried   on  his  reign  in  an  ungodly  manner. In  a  terrible  battle  which  took  place  at  that  time  between the  Devas  and  Asuras  Kasipu  was  killed.    Prahlada   be- came the  Asura  King.  Then  there  was  a  battle  between Indra  and  Prahlada.  After  six  years' war,  Prahlada  with- drew, defeated.  Later  Mahabali,  the  son  of  Virocana (grandson  of  Piahlada)  became  emperor  of  Asuras.  War broke  out  again  between  Mahabali  and  Indra.  In  this war,  Mahavisnu  helped  Indra.  The  Asuras  were  utterly defeated.  They  sought  refuge  with  Sukra,  the  Asura  guru. Sukra  promised  to  help  them.  He  set  out  to  the  Hima- layas to  receive  a  powerful  mantra  from  Siva.  The Asuras  kept  waiting  for  Sukra's  return. At  this  stage,  Mahavisnu  who  was  the  protector  of  Indra, came  to  Sukra's  aSrama  and  killed  Sukra's  mother, Kavyamata.  Seeing  this  impudence  of  Mahavisnu,  Bhrgu Maharsi  was  enraged  and  cursed  him  that  he  should  be born  many  times  in  human  wombs.  It  is  on  account  of this  that  Mahavisnu  had  to  take  many  avataras  (incar- nations). It  was  in  this  way  that  Mahavisnu  incarnated as  Dattatreya,  the  son  of  Atri.  (Devi  Bhagavata,  4th Skandha). (2)  Atri  and  ParaSara.     It  was  a  time  when  Vasistha  and VisVamitra  were  in  a  state  of  mutual  ill-will.  Once  King Kalmasapada  was  going  about  in  the  forest  on  a  hunting expedition.  He  met  Sakti,  the  eldest  son  of  Vasisfha  in the  forest.  The  King  did  not  respect  him  properly.  Sakti transformed    Kalmasapada  into  a  Raksasa  by  his  curse. The   Raksasa  who  was  also  a  cannibal,    first  swallowed Sakti    himself.    VisVamitra    offered  whatever   help    he could,    to   destroy  Vasistha's    family.  Kalmasapada  ate successively  all  the  100  sons  of  Vasistha.  Vasistha,  in  great sorrow    and    Sakti's  wife,  Adfsyanti  lived  in  an  aSrama. AdrsyantI   was   pregnant   at  the    time  of  Sakti's  death. In    due    course    she  gave  birth  to  a  boy  who  was  called ParaSara  and  who  later  on  became  the  father    of  Vyasa. when  Paras' ara  grew  up,  he  came  to  know  that  his  father Sakti   was    eaten   by    the   Raksasa.  Enraged  at  this,  he started  a  yajfla  to  annihilate  the  whole  race  of  Raksasas. As  the  yajfia  gained  intensity  and  force  Atri  Muni  arrived there  with  certain  other    Maharsis  and  dissuaded  Para- Sara  from  the  yajfla.  (M.B.,  Adi  Parva,  Chapter  181 ). (3)  Atri's   dispute   with    Vainya.     Atri    Maharsi  and  his wife   once  got  ready  to  go  for  Vanavasa.  At  that  time  the poor   Maharsi's   wife  was  in  great  distress  because  they had   no   money  to    be  distributed  to  their  disciples  and children.    She   requested   her   husband    to   go  to  King Vainya    and    to  beg  for  some   money.    Accordingly  the Maharsi  visited  King  Vainya  at  his  yaga§a.la  (The  shed where  a  yaga  is  held) .  He  began  to  flatter  Vainya  by  say- ing that  he  was  the  first  among  kings  and  so  on.  Vainya did   not    like  it.  He  began  to  dispute  with  Atri.  Vainya remarked    that   Indra   was    the  first  King.  To  settle  the dispute    they  went   together    to     Sanatkumara     Muni. Sanatkumara    sent    them   away   reconciled.    After  that Vainya  gave  Atri  much  wealth.  After  distributing  all  this wealth  among  their  sons  and  disciples  Atri  and  his  wife set  out  to  the  forest  to  perform  penance. (4)  How   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  Maha- rsi   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  Vayu  Bhaga- ATRI  I 75 ATRI  I vana,  to  Arjuna.  (M.B.,  Anusasana  Parva,  Chapter  156). (5)  'Atri  and  King  Vrsadarbhi.     In    the    Mahabharata  we find   a   story   about   a   difference    of    opinion  between King  Vrsadarbhi    and    some  Maharsis.  This  story  was told  by  Bhlsma  to  Yudhisthira  about  the   kind  of  per- sons from  whom  Brahmins  may  accept  gifts.    Once    the Munis,  Kasyapa,  Atri,  Vasistha,  Bharadvaja,  Gautama, Visvamitra,   Jamadagni,    and    Pasusakha,    with   Arun- dhati   and    Ganda,    who  were  the  wives  of  two  Munis, travelled   round    the   world.  Their  object    was  to  go  to Brahmaloka.    At  that    time    there   was  drought  in  the world.  King  Vrsadarbhi,  the  son  of  Sibi,  suggested  that the  above-mentioned  Munis  should  be  called  and  given wealth.  They  refused  to  accept  it.    Vrsadarbhi    became angry.  He  performed  Homa  in  Ahavanlyagni  and  from the  agnikurida,  the  Raksasi   Yatudham    (Krtya)  arose. Vrsadarbhi   sent   Yatudham    to  destroy    Atri    and  all other  Munis.  As  Yatudham  was  guarding  a  lotus  pond in  the  forest,  the  munis  led  by  Atri  happened    to   come that    way.      The    Maharsis   were  able     to      recognize Yatudham.  They  beat  her  with   their  tridandu  (Trident or    a   kind   of  magic  wand)  and  reduced  her  to  ashes. After  satisfying  their  hunger  by  eating  the  lotus    flowers the   Maharsis  went   to   Brahmaloka.   (M.B.,  Anusasana Parva,  Chapter  93). (6)  Atri  and  Srdddha.     There  is  a  passage  in  the  Maha- bharata in  which  Atri  gives  advice  to  the  emperor  Nimi who  belonged  to  Atri's  family.  The  story  of  how  Sraddha originated  in  the  world  which  Bhlsma  had  told  Dharma- putra   was   retold   by   Atri.    A   son  named  Dattatreya was    born   to   Atri,   the  son  of  Brahma.  Dattatreya  be- came  King.    Nimi   was  his    son.    Nimi's  son  died  after one  thousand  years.  Nimi  who  was  in  deep  grief  at  the death  of  his  son,  ordained  a  Sraddha  in  memory  of  his son.     On   that  occasion  Atri  Maharsi   came  there  and explained  to  Nimi  the  importance   of  Sraddha.    (M.B., Anusasana  Parva,  Chapter  91,  Verses  20-44). (7)  How  Brahma,  Visnu   and  MaheSvara  (Siva)    were   born as  sons  of  Atri.     There  is  no  other  woman  in  the  Puranas who  surpasses  Silavati  in  her  fidelity  to  her  husband.  In order  to  enable  Ugrasravas,  her  husband,  to  satisfy  his passion,    she   once  carried  him  on  her  own  shoulders  to a  prostitute's   house.    On    the  way,    Mandavya    Muni pronounced    a    curse  that  UgraSravas  should  die  before sunrise.    The    grief-stricken      Silavati     pronounced     a counter-curse  that    the   sun   should  not  rise  on  the  next day.  As  the  sun  failed  to  rise,    the   Trimurtis    (Brahma, Visnu  and  Siva),  accompanied  by  Anasuya,  Atri's  wife, went    to  Silavati.  Anasuya  persuaded  Silavati  to   with- draw her  curse.    The  Trimurtis  who  were  happy  at  the success  of  their  mission  (of  bringing  about  the  Sunrise) asked   Anasuya  to  demand  any  boon  she   wanted.  Ana- suya  expressed  her  wish    that  the  Trimurtis    (Brahma, Visnu    and    Siva)  should   be  born  as  her  sons  and  they agreed. Mahavisnu,  under  the  name  of  Dattatreya,  was  born as  the  son  of  Anasuya.  Siva  was  born  to  her  under  the name  of  Durvasas.  There  is  a  story  about  it  in  the  Brah- manda Parana.  Once  Siva  got  angry  with  the  Devas. They  began  to  flee  for  life.  But  Brahma  alone  did  not run  away.  Siva  who  became  more  furious  at  this, pinched  off  one  of  the  heads  of  Brahma.  Still  he  was not  pacified.  Parvatl  who  was  alarmed,  approached  Siva and  ^  begged  him  to  suppress  his  anger.  At  her  request, Siva's  fury  was  transferred  and  deposited  in  Anasuya, Atri's  wife.  Durvasas  is  the  embodiment  of  that  element of  Siva's  fury. According  to  the  promise,  Brahma  also  took  his  birth as  the  moon  from  Anasuya,  the  wife  of  Atri.  (For  that story,  see  PURURAVAS).  There  is  a  story  about  that also  in  the  Brahmanda  Purana.  Once  when  Brahma was  performing  the  task  of  creation,  he  experienced carnal  passsion.  Sarasvati  was  the  offspring  of  that passion.  When  Brahma  saw  her,  he  fell  in  love  with  her also.  This  made  him  feel  angry  towards  Kamadeva.  He pronounced  a  curse  that  Kamadeva  should  be  burnt  up in  the  fire  from  Siva's  eye.  (This  is  why  Kamadeva  was later  burnt  to  death  by  Siva) .  Although  Kama  had retreated  from  Brahma  his  passion  had  not  been  sup- pressed. Brahma  transferred  his  passion  to  Atri  Maharsi. The  Maharsi  gave  it  to  Anasuya,  his  wife.  Since  she was  unable  to  bear  such  a  violent  passion,  she  gave  it back  to  her  husband.  That  passion  emerged  from  Atri's eye  in  the  form  of  the  Moon.  This  is  why  lovers  experi- ence strong  passion  for  each  other  at  the  time  of  the rising  of  the  moon.  (Brahmanda  Purana,  Chapters 39-43) . (8)  Atri   and  Ganga  Devi.     Once,    while  Atri  Maharsi was    performing  penance   in  Kamada   forest,  there  was a  terrible  drought  in  the  country.  At  that  time,  his  wife Anasuya  made  a  Sivalinga  of  sand  and    offered  worship to   it.   Then  Atri  asked   her  to  give  him  a  little  water. There  was  no   water   anywhere.  Suddenly  Ganga  Devi appeared  there  and  said  to  Anasuya  :     "There  will  be a  hole  here.  Water  will  come  out  of  it  in  a  torrent." Pure  water  began  to    flow  from  the   place   pointed    out by  Ganga  Devi.     Anasuya  begged  Ganga  Devi  to   stay there  for  a  month.  Ganga  Devi   agreed  to  do  so  on  con- dition that  Anasuya   would  transfer   her   Tapi  £§  -kti  to her  for  one  month. Atri  was  pleased  by  drinking  the  water.  He  asked  Ana- suya where  she  got  such  nice  fresh  water.  She  explain- ed to  him  all  matters.  Atri  expressed  his  desire  to  see Ganga  Devi.  She  appeared  before  him  at  once.  Ana- suya prayed  to  her  that  Ganga  should  continue  to  exist in  the  world  always.  Ganga  Devi  answered  that  she would  do  so  if  Anasuya  was  prepared  to  give  her  the fruit  of  one  year's  Tapasiakti  and  of  devoted  service  to her  husband.  Anasuya  agreed  to  that  condition.  Sud- denly Siva  appeared  there  in  the  shape  of  a  Linga.  At the  request  of  Atri  and  Anasuya  Siva  took  his  seat there  permanently  assuming  the  name  of  "AtriSvara". (Siva  Purana). (9)  Other  Details.       1.    Besides   Dattatreya,     Durvasas and    Candra.     Atri  had   another    son,    Praclnabarhis. (M.B.,  Santi  Parva,  Chapter  208,    Verse  6). 2.  Many  Pavakas  had  been  born  in  Atri  VarhS.i.    (M.B., Vana  Parva,  Chapter  222,  Verses  27-29). 3.  When    the   Kaurava-Pandava    war  was   raging  with great  fury,  many  Maharsis  went  to   Drona  and   advised him  to  stop  the  battle.  Atri  Maharsi  was  one    of  them. (M.B.,  Drona  Parva,  Chapter  190,  Verse  35). 4.  On  another  occasion,  a  King  named  Soma  performed a   Rajasuya    (Royal   sacrifice) .    Atri  Maharsi    was   the chief  priest  at  this  yaga.  (M.B.,    Salya    Parva,    Chapter 43,  Verse  47). 5.  Atri  was  also  among  the  Maharsis   who  had   gone  to witness  ParaSurama's  tapas.  (Brahmanda  Purana,  Chap- ter 64) . ATRI  II 76 AURVA  I 6.  Rgveda,  5th  Mandala  was  composed  byAtri.  (Rgveda S  irhhita,  Preface) . 7.  Once  the  Asuras  put  Atri  Maharsi    into    the    Sata- d\'ara    yantra    (a  machine   of   torture   with  a  hundred holes).    Rgveda,    1st   Mandala,    16th   Anuvaka,  Sukta 51). 8.  Once  the  Asuras  tried  to  burn  Atri  alive.    (Rgveda, 1st  Mandala,  16th  Anuvaka,  Sukta  112). 9.  The  Asuras  at    another  time   made   Atri   lie    down in  a  machine  with  a  large  number  of    holes   and    tried to  burn  him  alive  in  it.  At  that  time   he   prayed  to  the Asvins  and  they  liberated  him.  (Rgveda,  1st  Mandala, 17th  Anuvaka,  Sukta   116). 10.  Atri    was    among  the    Maharsis    who    visited    Sri Rama,    on   his  return    to  Ayodhya  after    the  war  with Ravana.   (Uttara  Ramayana). 1 1 .  From  the    navel  lotus  of  Visnu  Brahma  was  born, Atri  from  Brahma,  Soma  from  Atri,  and  Pururavas  from Soma  were  born.    (Agni  Purana,  Chapter  12). 12.  Atri  begot  by  Anasuya,  Soma,  Durvasas  and  Datta- treyayogl.  (Agni  Purana,  Chapter  20). ATRI  II.  In  the  Puranas  another  Atri,  the  son  of  Sukra- carya,  is    also    seen  (M.B.,    Adi    Parva,    Chapter  65, Verse  27). ATRI  III.     The    term  Atri   has  been  used  as  an  epithet of  Siva.   (M.B.,  AnuSasana    Parva,    Chapter  17,  Verse 38). AU.    This  word  means  Mahesvara  (Siva).  (Agni  Purana, Chapter  348) . AUDAKA.  This  is  the  place  where  Narakasura   with  his ten  thousand  girls  was  once  imprisoned.  It  is  a  plateau on  the    top   of  Maniparvata.    Because    water  was    in plenty   there  the    place  was  called  'Audaka'.  An  asura named   Nuru  was   the    keeper  of  this  plateau.    (Sabha Parva,  M.B.). AUDDALAKA.     A   holy   place    of  ancient    India.  The place    got   this  name  because    the  sage  Uddalaka  lived there.  It  is  believed  that  if  one  bathes  in  this  holy  place one  will  be  absolved  of  all  his  sins. AUDUMBARA.     The   King   of  the   state  of  Udumbara. This    king    once  paid    respects  to  emperor  Yudhistfiira and    gave   him   several    presents    and  gifts.   (Sloka  12, Chapter  53,  Sabha  Parva,  M.B.) . AUKTHYA.     A   glorifying  prayer  in  Samaveda.    (Sloka 36,  Chapter  134,  Vana  Parva,  M.B.). AURASlKA.     A   country   of  ancient    India.  Sri    Krsna conquered  this   land.    (Sloka    16,    Chapter    11,  Drona Parva,    M.B.). AURVA  I.      (Urva,  Uruja).     A   fierce   saint  of  the  line of  Bhrgu  Maharsi. 1)  Genealogy.   Descending  in  order  from  Visnu,  Brahma, Bhrgu,  Cyavana,  Aurva. Cyavana  Maharsi  married  Arusi,  daughter  of  Manu. Aurva  was  her  child  who  was  the  grandfather  of  Jamad- agni  and  the  great  grandfather  of  Paras' urama. 2)  Birth.  The  Preceptors  of  the  Bhrgu  dynasty  were  the hereditary  gurus  of  the  Kings  of  Hehaya.    Krtavirya  a famous  King  of  the  Hehaya  dynasty  and  father  of  Kar- taviryarjuna  had  his  education  from  a  Bhrgu    rsi  living in    his    a$"ama.  On    competing  his  education    the  king paid   lavishly  and  the  Bhrgus   became   rich   thereafter. Krtavirya  died  and  his  sons  did  not  very  much  like  the Bharg  ivas    (Bhrgus)    becoming  rich  by  the   wealth   of their  ancestors.    Knowing  this  the  Bhrgjs  started  bury- ing their   wealth    under  the   earth.    Once    a  Ksatriya king  forcibly  dug  out  from  the  house  of  a  Bhrgu  the wealth  he  had  safely  buried  and  from  that  day  onwards the  Ksatriyas  and  the  Bhargavas  became  enemies.  The Bhrgus  were  hunted  down  by  the  Ksatriya  kings  and  the Bhargavas  frightened  by  this  move  left  their  abode  and went  and  hid  in  Caves  in  mountains  far  away.  Among those  who  thus  fled  was  Arusi,  wife  of  Cyavana.  Arusi was  pregnant  at  that  time  and  she  hid  her  'Garbha'  in her  thighs  while  ileeing.  A  brahmin  woman  who  saw this  went  and  informed  the  Ksatt  ivas  and  they  imme- diately 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.  (Oru  = Thigh  and  so,  born  of  a  thigh).  (Chapter  179,  Adi Parva,  M.B.) . 3)  The  effulgence  of  Aurvz.     Aurva  was  born  with  fiery radiance  and  the  sudden  effulgence  made  the  Ksatriya Kings  blind.  Frightened  they  craved    for   pardon  and praised  him.  They  got  back  their  eyesight  then. 4)  Aurva  and  Badavagni.     Aurva  bore    a   deep  grudge against   the   Ksatriyas  who   had    massacred    his  fore- fathers.  Aurva    started  doing  rigorous  penance  and  by the  force  of  his  austerities  the  world  started  to  burn.  At that  stage  the  Pitrs  appeared  before  him  and  persuaded him    to  withdraw   from   his  penance.  Aurva  then  told them  thus;  ''Pitrs,  while  I  was  lying  in  the  thigh-womb of  my  mother  I  heard  hideous  groans  from  outside  and they  were  of  our  mothers  when  they  saw  the   heads    of our  fathers  being  cutoff  by  the  swords  of  the  Ksatriyas. Even  from  the  womb  itself  I   nurtured  a  fierce  hatred towards   the  Ksatriyas.    No    helping  hand    was  raised before  the  pitiable  wails  of  our  mothers". The  Pitrs  were  astounded  at  the  firmness  of  the  vow  of Aurva  and  horrified  at  the  thought  of  what  would happen  if  the  penance  was  continued.  They  pleaded again  to  cease  his  austerities  and  then  submitting  to their  request  Aurva  withdrew  the  fire  of  his  penance and  forced  it  down  into  the  sea.  It  is  now  believed that  this  fire  taking  the  shape  of  a  horse-head  is  still living  underneath  the  sea  vomiting  heat  at  all  times. This  fire  is  called  Badavagni.  More  about  this  can  be had  under  the  head  Badavagni.  (Chapter  180,  Adi Parva,  M.B.). 5)  Aurva  and  the  birth  of  Sagira.     Ayodhya   was   once ruled  by  a  celebrated  King  of  Iksvaku  dynasty    named Subahu.  He  had  as  his  wife  Yadavl  a  good  natured  and well  behaved   woman  who  was  a  gem  among  queens. One  day  Talajamgha    a   King    of  the    Hehaya  line  of rulers    who   was    then  the  King  of  Mahismatl  defeated Subahu  in  a  battle.  Yadavl  was  then  pregnant.  Jealous co-wives   poisoned    her  ;   Yadivl   did    not  die  but  the poison  affected  the  child  in  the  womb. After  the  defeat,  Sub5.hu  and  Yadavl  went  and  stayed with  Aurva  in  his  asrima.  For  seven  years  they  lived there  and  then  Subahu  died.  Grief-stricken  Yadavl  was about  to  jump  into  the  funeral  pyre  and  end  her  life when  Aurva  stopped  her  from  the  act  pointing  out  that she  was  soon  to  deliver  a  child.  After  a  few  months  she delivered  a  son  and  Aurva  called  him  'Sagara'  meaning one  with  'gara'  (poison)  in  him.  (Brahmanda  Purana, Chapters  16,  17). 6)  A-trva    and  the   sister   of  Giruda.     Garuda,  son   of Vinata,  had  a  sister  named  Sumati.  Upaminyu,  a  sage, wanted  to  marry  her  but  neither  she  nor    her    relatives liked   it.  Enraged  at  this  the  sage  cursed  Sumati  saying AURVA  II 77 AVABHRTHAM that  the  brahmin  who  married  her  would  have  his  head burst.  The  marriage  of  Sumati  thus  remained  a  prob- lem for  her  parents.  There  was  a  friend  of  Vinata,  a sannyasinl,  living  in  a  forest  and  to  find  a  way  to  escape from  the  curse  Vinata  sent  Garuda  to  her.  The  sannya- sinl advised  Garuda  to  approach  Aurva  to  find  a  solution for  the  problem  and  Aurva  was  therefore  approached for  advice. It  was  at  this  time  that  the  people  of  Ayodhya.  came  in search  of  Subahu  and  Yadavl  who  had  left  them  years before.  When  they  knew  of  Subahu's  death  they  were plunged  in  sorrow  but  were  glad  to  know  a  son  of Subahu,  Sagara,  had  grown  up  to  be  a  successor  to Subahu.  When  Garuda  made  Aurva  acquainted  with the  pitiable  tale  of  his  sister  Aurva  decreed  that  Sumati should  marry  a  Ksatriya  instead  of  a  brahmin  and  thus tide  over  the  curse.  He  then  asked  Sagara  to  marry Sumati  and  blessed  them  saying  that  Sagara  would  one day  become  an  emperor  and  perform  an  Asvamedha yaga.  Aurva  then  sent  Sagara  along  with  the  people to  Ayodhya  where  Sagara  after  defeating  all  his  enemies became  the  emperor  of  Bharatavarsa.  (Brahmanda Purana,  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,  Kesini.  Both  of  them  bore no  sons  for  Sagara.  Dejected  he  entrusted  the   adminis- tration   of   the   state  with  his  ministers  and  left  for  the asrama   of  Aurva.   Aurva  blessed  them  and  prophesied that  Kesini  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  preg- nant.   In   due  time    Kesini    delivered  a   son  who   was named  Asamanjas.  But  Sumati  gave  birth  to  a  lump  of flesh.   Greatly   pained    the    King  was  about  to  throw  it away  when  Aurva  appeared  there  and  stopped  him  from doing  that.    He    directed   him  to  cut  the  piece  of  flesh into  sixty  thousand  pieces  and  put  one  piece  each  in  a jar  of  ghee.  Every  year  one  prince  would  be  born  from one   of  them.    Thus  Sumati   got    sixty   thousand  sons. (Brahmanda  Purana,  Chapter  92). 8)  Teaching  of  Aurva.     In   the  evening  of  his  life  Sagara went  and   stayed   in  the  asrama  of  Aurva.  Aurva  gave him    instructions  on  many  a  divine  subject.  He  taught him  about   the    importance   of  the  four  aSramas,  the rituals   to    be   practised  by  the  different  castes  of  Brah- mana,   Ksatriya,    Vaisya    and    Sddra  and   many  such other  things.    Finally  Aurva  gave  Sagara  Brahmajnana. (Chapter  8,  Ariisam  3,  Visnu  Purana). 9)  Aurvdsrami.     All    the   Bhargava  rsis  together    once stayed  in  the   asrama  of  Aurva.  Parasurama  visited  the aSrama   one  day  during  that  time  and  paid  respects  to Bhrgu,  Khyati,  wife  of  Bhrgu,    Cyavana,  son  of  Bhrgu and   Aurva,    son   of    Cyavana.    (Brahmanda     Purana, Chaptre  63). AURVA  II.  A  brahmin  living  in  the  country  of  Malava. This  brahmin  got  a  daughter  named  Samika  by  his  wife Sumedha.  She  was  married  very  early  to  Mandara,  son of  Dhaumyaka  and  disciple  of  Saunaka.  After  some days  when  Mandara  found  his  wife  fully  grown  he  went to  Aurva  to  bring  his  wife  home.  Aurva  sent  them  both to  the  house  of  Mandara  with  his  blessings.  On  their way  home  they  met  the  Maharsi  Bhusundi  and  burst into  laughter  at  his  sight.  The  sage  cursed  them  and the    feet    of  a  sage  named  Mahodara going    that  way.    The  skull  went  deep 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  Sama  in  the  shape  of  Agni  and  Saunaka  made  an idol  of  Ganapati  with  the  root  of  the  Mandara  tree  and worshipped  him.  Ganapati  was  pleased  by  the  devotional deeds  of  Aurva  and  Saunaka  and  changed  the  trees again  into  Samika  and  Mandara.  (Ganesa  Purana) . AUSANAS  (Kapalamocana).  A  holy  place  on  the banks  of  the  river,  Sarasvatl.  Brahma,  the  devas  and many  maharsis  lived  here  once.  (Chapter  83,  Vana Parva) . This   place   is    called  Kapalamocana  also.   There  is    a story  behind  the  place  getting  this  name- At  the  forest  of  Dandaka  Sri  Rama  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 who  was    then into  his  foot  and  not  only  did  it  wound  his  foot but  it  stuck  to  his  foot  so  hard  that  it  could  not be  drawn  out  also.  With  his  foot  in  pains  the  sage visited  all  the  holy  places  but  with  no  relief  to  his  pain. At  last  Mahodara  came  to  AuSanasa  and  to  his  surprise the  skull  came  off  from  his  foot  healing  his  wound.  He remained  there  for  some  time  and  obtained  many  divine attainments.  From  then  onwards  the  place  was  called 'Kapalamocana'.  After  this  incident  Brahma,  Visvamitra, Balabhadiarama  and  many  such  divine  persons  visited the  place.  (Chapter  39,  Salya  Parva,  M.B.) AUSlJA  I.  A  King  of  ancient  India.  He  equalled Indra.  (Sloka  226,  Chapter  1,  Adi  Parva,  M.B.). AUSlJA  II.  An  ancient  sage.  There  is  a  reference  to  this sage  who  is  the  son  of  Angiras  in  Rgveda.  This  rsi  was a  brilliant  member  of  the  royal  council  of  Dharma- putra.  (Chapter  208,  Sand  Parva,  M.B.) . AUSlNARA  (AUSINARI).  Sibi,  son  of  the  King  of Usinara.  See  under  Sibi. AUSlNARl  (USINARA).  A  Sudra  girl  born  in  the country  of  Usinara.  Gautama  Muni  got  his  sons Kaksivan  and  others  of  this  girl.  (Sloka  5,  Chapter  21, Sabha  Parva,  M.B.). AUSI^lKA(M).  An  ancient  place  in  India.  The  King of  this  country  paid  respects  to  Dharmaputra  offering him  several  gifts.  (Sloka  17,  Chapter  51,  Sabha  Parva, M.B.). AUTATHYA.     Son  of  Utathya  (See  under  Utathya) . AUVVAYAR.  A  celebrated  Tamil  poetess.  She  was  born in  a  Paraya  (lowest  of  the  Hindu  castes)  family.  Her mother  left  her  as  soon  as  she  was  delivered  and  a low  caste  Sudra  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 Atticuti,  Kontaiventa,  Mutturai,  Natvali,  Katvali slukka,  Nannutkova,  Nantanikova,  Aruntamilmala, Darsanappattu,  and  Jnanakurul.  She  has  made  a  dictio- nary in  verses  also. AVABHRTHAM.  The  bath  taken  at  the  end  of  a  sacri- fice. "Then  all  the  Ksatriya  Kings  approached  Dharma- taniija  (Dharmaputra)  who  had  completed  successfully, under  the  protection  of  the  Mighty  Lord  of  the  bow, the  cudgel  and  the  wheel,  the  great  sacrifice  of  the  Raja- AVAClNA 78 AVATARA suya    (imperial  inauguration)  and  taken  the  avabhrta- snana  (the  bath  at  the  end  of  the  sacrifice) ." (Mahabharata,  Sabha  Parva,  Chapter45,  Stanzas  40, 41) . AVAClNA.  The  son  born  to  Jayatsena,  a  King  of  the Piiru  dynasty,  by  his  wife  Susrava  the  princess  of Vidarhha.  To  him  was  born  Ariha  of  Maryada  the princess  of  Vidarbha.  (M.B.,  Adi  Parva,  Chapter  95, Stanzas  17  and  18). AVADHtfTESVARA.  An  incarnation  of  Siva.  Once Indra  and  Brhaspati  went  to  Kailasa  to  do  homage  to Siva  who  clad  in  air  only  hindered  their  way.  Indra requested  that  person  to  get  out  of  the  way.  He  request- ed repeatedly  several  times  but  in  vain.  Indra  who  got angry  took  his  weapon  ofVajra.  But  Siva  froze  it.  More- over fire  emanated  from  his  eye  on  the  forehead.  At  the request  of  Bi'haspati  Siva  turned  the  fire  from  his  eye towards  Lavana  Samudra  (the  sea  of  Salt).  Jalandhara who  was  killed  by  Siva  had  his  origin  in  this  fire. (Siva  Purana) . AVAGAHA.  A  warrior  of  the  Vrsni  dynasty.  (Maha- bharata, Drona  Parva,  Chapter  1 1,  Stanza  27) . AVAISAKHA.'    (See  Dhanasarma). AVAKlR^A(M) .  A  holy  place  on  the  bank  of  the  river Sarasvatl.  (M.B.,  Salya  Parva,  Chapter  41). AVANTI.  A  country  called  Malava  in  ancient India.  The  famous  Ujjayini  was  the  capital  of  Avanti. This  city  is  situated  on  the  bank  of  Sipra.  The  renown- ed poets  such  as  Kalidasa  and  others,  lived  in  this city.  This  is  one  of  the  seven  cities  considered  to  be capable  of  giving  Moksa  (heavenly  bliss).  (M.B., Bhisma  Parva,  Chapter  9,  Stanza  43). AVANTI  VAMSA.  (The  Dynasty  of  Avanti).  The dynasty  of  Avanti  Kings  had  its  origin  in  the  Yadu dynasty.  Candra  was  born  to  Atri  the  son  of  Brahma. Budha  was  born  to  Candra,  Pururavas  to  Budha,  Ayus to  Pururavas,  Nahusa  to  Ayus,  Yayati  to  Nahusa  and Yadu  to  Yayati.  Yadu  had  five  sons,  the  eldest  of  whom was  known  by  the  name  Sahasrajit.  The  rest  of  them were  known  as  Nllanjika,  Raghu,  Krosfu  and  Satajit. Sahasrajit  had  three  sons  called  Satajit,  Haihaya  and Renuhaya.  Dharmanetra  was  born  to  Haihaya,  Sahana to  Dharmanetra,  Mahiman  to  Sahana,  Bhadrasena  to Mahiman,  Durgama  to  Bhadrasena  and  Kanaka  to Durgama.  From  Kanaka  were  born  the  four  sons  Krta- vlrya,  Krtagni,  Karaviraand  Krtaujas.  Arjuna(Kartta- vlryarjuna)  was  born  as  the  son  of  Krtavlrya. Arjuna  renowned  as  Karttavirya  became  the  supreme lord  of  the  earth  comprising  the  Saptadvipa  (Seven Islands)  by  the  merits  of  his  penance.  He  got  invinci- bility and  thousand  hands  in  battles,  as  boons.  He performed  ten  thousand  sacrifices  all  in  conformity with  the  rules  and  regulations.  To  escape  from  loss  of wealth  one  had  only  to  remember  his  name.  It  was ordered  that  Kings  other  than  Karttavirya,  however great  the  extent  of  their  might  and  prowess,  and  the number  of  sacrifices,  offering  of  alms  and  penance  done be,  would  not  stand  on  a  par  with  him. Karttavirya  had  a  hundred  sons,  of  whom  the  most famous  were  Surasena,  Sura,  Dhrsta,  Krsna,  and  Jaya- dhvaja.  Jayadhvaja  the  most  renowned  of  these  five ruled  in  Avanti  as  King.  Talajarigha  who  had  several sons,  was  born  from  Jayadhvaja. *See  Amsavatara. The  family  of  the  Haihayas  was  split  into  five.  They were  the  Bhojas,  the  Avanti  family,  the  Vltihotra  fami- ly, the  Svayarhjfita  family  and  the  Saundikeya  family. (Agm  Purana,  Chapter  275) AVARODHA.     A  King  of  the  family  ofBharata. AVASANAM.  An  ancient  Bath  m  Bharata.  One  could attain  the  merits  of  Sahasragodana  (giving  a  thousand cows  as  alms)  by  bathing  in  this  holy  bath.  (M.B., Vana  Parva,  Chapter  82,  Stanza  128). AVATARA.  (Incarnation) .  The  incarnations  of  Maha- visnu:— 1 )  General  information.  God  takes  three  kinds  of  incar- nations such  as  avatara,  aveSa  and  ariisa.  That  which has  full  power  is  avatara  ;  that  which  has  power  only for  the  time  being  is  avesa  and  partial  incarnation  in amSavatara. *  The  incarnations  of  Visnu  are  count- less. Hermits,  Manus,  Devas  (gods)  and  sons  of  Manus are  incarnations  in  part  (arhsavataras)  of  Visnu.  Com- plete avataras  are  ten  in  numbers  of  which  Balabhadra Rama  is  not  considered  as  an  avatara  by  some.  In- stead of  him  they  place  Buddha. b)  Reason  for  the  incarnations.  Mahavisnu  has  taken  so many  incarnations  in  the  world.  In  the  Sri  Mahadevi Bhagavata  a  story  occurs  to  the  effect  that  Mahavisnu was  forced  to  take  so  large  a  number  of  incarnations due  to  the  curse  of  the  great  hermit  Bhrgu.  The  story is  as  follows  :  KaSyapa  had  a  son  named  Kasipu.  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.  Kasipu  was  killed  in  that battle.  After  Kasipu  his  son  Prahlada  became  King. He  too  was  an  enemy  of  the  Gods.  So  there  was  a battle  between  Indra  and  Prahlada.  The  battle  conti- nued for  a  hundred  years.  At  last  Prahlada  was  defeat- ed. He  felt  very  sorry  at  the  defeat.  So  he  anointed Bali,  son  of  Virocana,  as  King  and  leaving  the  Kingdom he  went  to  the  Gandhamadana  and  began  to  do penance.  The  fight  continued  between  Bali  and  Indra. In  this  fight  Mahavisnu  helped  Indra.  The  Asuras  were completely  destroyed.  The  defeated  Asuras  went  to their  teacher  Sukra  who  promised  to  protect  them  by spells  and  incantations  and  herbs.  The  Gods  knew that  Sukra  had  undertaken  to  protect  the  asuras. Leaving  the  asuras  behind,  Sukra  went  to  Kailasa  to get  more  power  of  spells  and  incantations  from  Siva. Before  going  to  Kailasa  Sukra  had  asked  the  Asuras to  wait  for  him  with  faith.  After  this  the  Asuras  sent Prahlada  to  the  Gods  for  a  truce.  Prahlada,  though  an Asura  was  in  good  favour  with  the  Gods.  He  reached the  court  of  Indra  and  said,  "Gods,  we  have  no  desire at  all  for  war.  We  have  decided  to  spend  the  remain- ing period  in  penance  wearing  barks  of  trees  and  tufts of  hair.  How  wicked  a  deed  is  battle  and  how  delight- ful it  is  to  become  a  devotee  of  God  !  So  hereafter  you will  not  be  troubled  by  us.  Likewise  I  hope  you  will not  do  us  innocent  people  any  harm." The  gods  believed  Prahlada.  The  Asuras,  in  the  guise of  hermits  waited  for  Sukra  in  the  hermitage  of  Kas- yapa.  Sukra  reached  Kailasa  and  bowed  before  Siva  and requested  that  he  might  be  given  the  power  of  defeat- ing the  Gods  by  some  means  quite  unknown  to  Brhas- pati the  teacher  of  the  devas  (Gods).  Siva  was  in AVATARA 79 AVATARA trouble.  He  could  refuse  neither  Sukra  nor  the  Gods. At  last  he  told  hermit  Sukra  that  to  come  by  such  a spell  he  had  to  stand  head  downwards,  inhaling  smoke for  a  thousand  years.  Siva  said  so  thinking  that  when the  dreadful  nature  of  the  feat  was  considered,  Sukra might  desist  from  the  attempt.  But  Sukra  began  that penance  instantly. The    Gods   understood  everything.  The    deceit    of  the Asuras,  the  crookedness  of  Sukra  all  were  now  clear  to them..  They   trembled  with    fear  and  began  to  consult how   to  get    over   the    difficult   situation.  Finally  they decided   to    go  to   war  with  the  Asuras.  The  gods  did accordingly.  The  Asuras  were   in    trouble.  They   were not   strong   enough  to  face  the    Gods.  So  they  all  went to  Kavyamata,  the  mother  of  Sukra.  The  devas  (gods) with  Mahavisnuat  their  head  chased  the  Asuras.  Kavya- mata,   by    the   merits   of  her     devotional    meditation petrified  Mahavisnu  and  Indra.  Mahavisnu  thought  of his  Sudarsana  (wheel-weapon  of  Visnu)  which  instant- ly made  its  appearance  and   cut  off  the  head  of  Kavya- mata. The  great  hermit  Bhrgu  got  angry  because  Maha- visnu committed  woman-slaughter,  and  cursed  him  thus : "You    are   a    crooked   being,    a    viper,  a    deceit.    The hermits   who   adore  you  as    the  seat  of  all  that  is  good are   mere   fools;    you  are  wicked,  of  a  black    character, and    I    curse   you    to  take  countless  incarnations  in  the world,    and   painful  confinement   by  and  by  because  of your  sins."    (Sri  Mahadevi  Bhagavata,  4th  Skandha). Thus  having  cursed  Visnu,  the  hermit  Bhrgu  took  some water  from  his  water-pot  and  sprinkled  it  on  the  face  of Kavyamata,  who  woke  up    as  if  from    sleep.   (For   the remaining  portion  of  the  story  see  Sukra). 2) Dasavataras.  (The  ten  Incarnations).  Owing  to  the  curse of  Bhrgu,  mentioned  above,  Mahavisnu    had  to  under- take so  many  incarnations,  complete  as  well  as    partial. Complete   incarnations   are    ten  in    number.    They  are called  Dasavataras  (The  Ten  Incarnations) . Matsyah  Kurmo  Varahasca Narasirhhaica  Vamanah  / Ramo  Rama  sea  Ramasca Krsnah  Kalkir  janardanah  // Matsya'(Fish),  Kurma  (Turtle) ,  Varaha  (Pig),  Nara- sirhha  (Lion-man),  Vamana  (Dwarf),  Rama  (Parasu- rama) ,  Rama  (Sri  Rama) ,  Rama  (Balabhadrarama) , Krsna  (Sii  Krsna),  Kalki  (Yet  to  come) .  These  are the  ten  incarnations  of  Janardana. The  dasavataras  are  described  one  by  one  below. 1)  Matsyavatara.  (Fish  Incarnation) .  To  KaSyapa,  the son  of  Marici,  and  the  grandson  of  Brahma  a  son was  born,  by  his  wife  Aditi.  He  was  called  Vivasvan and  the  Manu  who  was  the  son  of  Vivasvan  is  known as  Vaivasvata  Manu  or  Satyavrata  Manu.  It  was  dur- ing the  time  of  this  Manu  that  Visnu  incarnated  as  a Matsya  (fish). Once,  while  Brahma  was  reciting  the  Vedas  (the  Scrip- tures) Hayagriva,  an  asura,  stole  the  Vedas  from  the side  of  Brahma  and  with  them  he  went  under  water  to the  bottom  of  the  ocean  and  hid  himself  there.  So Mahavisnu  decided  to  take  the  form  of  a  fish  to  recover the  stolen  Vedas. Vaivasvata  Manu,  the  first  and  foremost  of  the  godfear- ing, was  once  doing  penance  in  a  place  known  as  Badari. He  got  down  into  the  river  Krtamala  to  take  a  bath. Then  a  small  fish  said  to  the  Manu  :  "Oh  King,  I  am afraid  of  large  fishes.  So  please  don't  forsake  me".  Hear- ing this  the  Kind  Manu  took  the  fish  in  his  hand  and put  it  in  an  earthenware  pot  and  brought  it  up.  In  a few  days  the  fish  began  to  grow.  When  the  pot  became insufficient  the  King  put  it  in  a  larger  pot.  When  that also  became  too  small,  the  King  put  the  fish  in  a  pond. When  the  pond  could  not  hold  the  fish  any  longer  the King  put  it  in  the  Ganges  at  its  request.  After  a  few  days the  Ganges  also  became  too  small  for  the  fish.  Finally the  fish  told  the  King:  "Oh,  King,  within  seven  days there  will  be  a  great  flood  in  the  world.  You  should make  a  boat  and  take  the  seven  hermit-sages  with  you in  the  boat  and  escape.  I  will  help  you." Hearing  this  he  got  an  immensely  large  boat  ready  and obeyed  the  instructions  of  the  fish.  Within  seven  days rain  started  in  torrents.  Everything  in  the  world,  the moving  and  the  not  moving,  were  under  the  flood.  A horn  began  to  sprout  from  the  head  of  the  fish.  Manu tied  his  boat  on  that  horn.  The  fish  reached  the  summit of  the  Himalayas  with  the  boat,  which  was  tied  to  the highest  peak.  Since  the  peak  came  to  be  called  'Nau- bandhana  Srnga'  (The  peak  to  which  boat  is  tied) . The  rain  ceased  to  pour.  It  was  seen  that  everything in  the  world  had  been  destroyed  except  the  Manu  and the  seven  hermit-sages  and  some  of  the  germs,  saved in  the  boat.  (This  story  occurs  in  the  great  Hindi  work 'Kamayani'  of  JayaSankar  Prasad).  (M.B.,  Aranya Parva,  Chapter  187;  Agni  Purana,  Chapter  2;  Bhagavata 8th  Skandha,  Chapter  24) . This  story  of  the  incarnation  of  Visnu  as  fish  is  seen  in the  Bible  figuratively.  "In  the  order  of  the  generations of  Adam,  the  first  creation  of  God,  Seth,  Enos;  Kainan, Mahalil,  Jared,  Enoch,  Methuselah,  Lamech  and  Noah were  born.  When  Noah  was  five  hundred  years  old  he begot  Shem,  Ham  and  Japheth. There  was  a  great  flood  during  the  time  of  Noah.  God said  to  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  fe- male. 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  be- fore me  in  this  generation.  Of  every  clean  beast  thou AVATARA 80 AVATARA 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  oi  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  Hani   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    des- troyed 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  Ararat.    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 u vie  dried  up  from  oil  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  nignt  shall  not cease.  (Holy  Bible,  Genesis,  Chapters  6,  7  and  8) . 2 )  Kurmdvatdra.  (Incarnation  as  a  tortoise) .  Long  ago when  Durvasas  visited  the  realm  of  Gods  he  presented Devendra  with  a  garland  made  of  flowers  of  exquisite fragrance.  Indra  tied  it  on  to  the  tusk  of  Airavata  (the elephant  of  Indra) .  When  the  beetles  which  gathered on  the  garland  for  honey  became  a  nuisance,  Aira- vata destroyed  that  garland.  Durvasas  who  got  angry at  this  cursed  the  gods  as  a  whole  that  they  would  get wrinkles  and  grey  hair.  The  gods  were  advised  by Mahavisnu  that  if  they  got  Ambrosia  (Amna — 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  churn- drill  and  the  huge  snake  Vasuki  as  churning  rope,  and the  churning  commenced.  The  gods  took  hold  of  the tail  of  the  snake  and  as  the  churning  was  proceeding the  churn-drill,  the  mountain  of  Mandara,  having  no fixation  at  the  bottom  sank  down.  Then  Mahavisnu AVATARA 81 AVATARA took  the  form  of  a  turtle,  and  got  under  the  Mandara mountain  and  lifted  it  up  on  his  back.  By  the  force  of lifting  it  went  higher  and  higher  up.  Then  Mahavisnu  took theformof  an  eagle  and  sat  on  the  top  of  the  mountain and  it  came  down  a  little  and  placed  itself  in  the  right position.  (Bhagavata,  Skandha  8,  Chapter  7;  Agni Purana,  Chapter  3;  Valmiki  Ramayana,  Balakanda, Sarga  45) . 3)    Vardhavatara.  (Incarnation  as  a  Pig) .    Jayaand  Vijaya were  the   two  watchers  who  stood  at  the  gate  of  Maha- visnu. Once  the  great   hermit-sages  Sanaka  and  others reached  Vaikuntha  to  visit  Mahavisnu.  Then  Jaya  and Vijaya  treated  the  hermits  without  respect.  The  hermits cursed  them  that  they  would  become  Danavas    (Asuras or    giants).  They   also  said  that   when   they  were  slain thrice   by  Mahavisnu    they  would    reach    heaven.     At that  period  when    hermit    Kasyapa    was    carrying    on his  evening  prayer  and   devotional    rites,  his  wife  Diti approached   him   with  lustful  desire.  Kasyapa  told  her that    as    he   was    engaged  in    prayer  and  meditation  it was    not   proper    on  her  part  to  select   that   particular moment   for  her    lustful    desire.   But  she  persisted  and the    sage  yielded   and   out  of  that  union  two  sons  were born.  They  are  the  two  asuras  Hiranyaksa  and  Hiranya- kasipu.   Of  these    Hiranyaksa  was    the  incarnation   of Jaya  and  Hiranyakasipu   that    of  Vijaya.*    With    the birth  of  these  two  the  whole  world  began  to   tremble. These  two  asura  brothers  began  to  terrorize  the  world. They  wandered  about  causing  destruction  and  devasta- tion  wherever    they    went.  Once  Hiranyaksa  got  down into    the    ocean   and  began  to    beat  the   waves  in  the ocean    with    his  cudgel.    The  ocean  began  to  sway  and surge.    Varuna    (the    Lord  of  water)  was  terrified  and he   ran    to  Mahavisnu   and  sought  protection.    Maha- visnu took   the  form    of  a  Pig  and  came  to  the  ocean. When  Hiranyaksa  saw  Mahavisnu  he  took  the  earth  in his  hand  and  ran  to  Patala  (the  nether  world) .  Maha- visnu followed   him    and  killed  him  and  recovered  the earth.  (Bhagavata,  Skandha  3,  Chapter  18;  Bhagavata, Skandha  2,  Chapter  7  and  Agni  Purana,  Chapter  4) . 4)   Narasimhdvatara.  (Incarnation  as  lion-man) .     With    the death  of  Hiranyaksa,  his  brother  HiranyakaSipu  became furious  more  than  ever.  He  wanted  to  avenge  the  death of  his  brother.  His  fury  was  turned  towards  Mahavisnu. So  he  got  on  the  top  of  the  Mountain  of  Mandara  and did  penance  before  Brahma  and  Brahma  appeared  and granted  him  boons,  one  of  which  was  that  nobody  but Visnu    should   be   able    to    kill   him.  He  returned  with gladness   and    began  to  roam  about  torturing  devotees of  Visnu  everywhere. A  son  named  Prahlada  was  born  to  him.  He  was  a  god- fearing child  and  from  birth  an  ardent  believer  in  Visnu. Hiranyakasipu  tried  his  utmost  to  change  his  son  to  a hater  of  Visnu.  He  got  a  special  teacher  for  the purpose  and  Prahlada  was  taken  to  the  house  of  the teacher  to  live  with  him  until  he  changed  his  mind.  The result  was  that  the  teacher  and  all  others  who  advised him  ultimately  became  believers  in  Visnu.  Anger  over- powered Hiranyakasipu.  Prahlada  was  thrown  before mad  elephants.  But  the  tusks  of  the  elephant  missed  the aim  and  were  driven  into  the  earth  and  broken.  Veno- mous 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  Prahlada. Instantly  the  Sudarsana,  the  wheel-weapon  of  Visnu came  down  and  cut  off  the  head  of  the  ghost.  Hiranya- kasipu jumped  with  anger  and  called  out.  "Where is  your  Visnu?"  His  son  replied  that  his  Visnu  dwelt in  every  movable  and  immovable  thing.  Hiranyakasipu kicked  at  a  stone  pillar  close  by  and  asked  him,  "Is your  Visnu  in  this  pillar?"  Prahlada  replied,  "My  Visnu is  in  Pillar  and  in  fibre".  Before  he  had  finished,  the Pillar  broke  open  and  a  monster  as  horrible  as  the Destroyer  Siva,  in  the  shape  of  a  lion-man  made  its appearance. "Mimamsamanasya  samuthito  'grato Nrsimharupastadalam  bhayanakarh Prataptacamikaracandalocanarh Sphuratsatakesarajrmbhitananarh Karaladamstram  Karavalacancala- Ksurantajihvam  bhrukutimukholbanam Stabdhordhvakarnam  girikandaradbhuta- vyattasyanasamhanubhedabhi  sanarh Divisprsatkayamadlrghaplvara- Grivoruvaksahsthalamalpamadhyamam CandrarhSugauraischuritarh  tanuruhai- rvisvagbhujanikaSatarh  nakhayudham." "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  sway- ing like  a  sword,  eyebrows  fierce  looking,  ears  standing erect  and  still,  two  nostrils  as  wide  and  deep  as  moun- tain 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    Narasirhha (Lion  with   human  head)    suddenly  appeared.  (Bhaga- vata, Skandha  7,  Chapter  8,  Stanzas  20-22). This  was  the  figure  of  Narasirhha.  Mr.  S.  Paramesvara Iyer,    Ulloor,    has   described  this  figure  in  his  "Bhakti- dipika"  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."  (Bhaktidtpika) The  horrid  monster  caught  hold  of  Hiranyakasipu  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  in- testines of  Hiranyaka^ipu  and  wore  them  round  his neck  as  a  garland  and  roared  loudly.  Prahlada,  with songs  of  praise  and  chanting  of  hymns  of  adoration pacified  the  stormy  Narasirhha  and  bowed  low  down before  him.  The  Narasirhha  was  pleased  with  the  devo- tion of  Prahlada.  He  blessed  the  child  and  then  dis- appeared. (Bhagavata,  Skandha  7,  Chapter  8). "•During  their  next  birth  they  made  their  appearance  as  Ravnca  and    Kumbhakarna  and  during  the  third  birth  they  were  Sisupala  and Dandavaktra. AVATARA 82 AVATARA 5)    Vdmandvatdra.  (Incarnation  as  a  Dwarf).  It  was  to  ex- pel the  Emperor  Mahabali,  that  Mahavisnu   incarnat- ed  as  a    dwarf.  To   Kasyapa,  the  son  of  Marici    and the  grandson  of  Brahma,   was  born  of  Dili,    Hiranya- kasipu.  And  from  Prahlada  the  son  of  Hiranyakasipu was  born  Virocana  and  Bali  was   the  son  of  Virocana. Bali  got    the  name    Mahabali   because  of   his  prowess. He   was    the  emperor    of  the   Asuras.  A    fierce  battle began  over  the  Ambrosia    got  from   churning    the  sea of  Milk,  between  the  Asuras  and  the  gods.  In  the  battle Indra   cut  Mahabali    down  with  his  Vajrayudha.  The Asuras   took    the    body    of  Mahabali    to    Patala     (the nether  world)  where  their  teacher  Sukra  brought  him  to life  again.  Then  Mahabali  worshipped    the  Bhargavas and  became   more  powerful    than  before  and  went  to heaven    again  and    renewed  the   battle.    This  time  he defeated  the  Gods  altogether  and  subjugated  the  realm of  the  Gods  who  were   scattered  to  all  sides.  The  devas or  gods  are  the  sons  of  KaSyapa  born  by  his  wife,  Aditi. She  felt  very  sorry  at  the  defeat  of  the  gods.  Seeing  that she  was  silent  and  sad   Kasyapa  asked  her  the  reason. She  replied  that  she  was  thinking  of  ways  to  enable  the gods  to  recover  their  lost  power  and  position.  Kasyapa advised    her  to   please  Mahavisnu  by   observing  Dva- dall    vrata  ( fast  of  the  twelfth  lunar  night) .  Aditi  did so  and  Visnu   appeared  before  her  and  asked  her  what she  desired.  Her  request  was  that  Visnu  should   take birth  in  her  womb  and  recover   Indra  to  his  lost  power and    position.    Thus  Visnu  took  birth  as  the  younger brother  of  Indra  in  the  shape  of  Vamana  (dwarf.) At  this  time  Emperor  Mahabali  was  celebrating  a  sacri- fice  on  the    bank  of  the  River  Narmada  after  having subjugated  the  whole  of  the  world.  A  large  number  of hermits  gathered  there.  Vamana  also  was  among  them. He    requested    Mahabali    to    grant   him    three   feet  of ground  as  alms.    The  teacher  Sukra  warned  Mahabali against  granting   the  request.  But  the  emperor  granted the  request  and  asked   Vamana  to  measure  the  ground. Vamana  immediately  enlarged  his   body  and  measured the  heaven,  the  earth  and  the  Patala  ( the  upper  realm the  earth  and  the    lower  realm )  in  two  steps  and  asked for  place   for    the  third    step.    The    honest  Mahabali showed  his    head   and  requested   to  complete  the  three steps.  Vamana  put  his  step  on  the  head  of  Mahabali  and pushed  him   down  to  Patala.  Thus   the  gods  regained their  lost  places.    (Bhagavata,  Skandha  8,  Chapter  19). A  description    that  by  the  toe  of  Vamanas'  raised  foot (raised  for    measuring    the  third  step)    the    testicle  of Brahma  was  cut  open  where  from  the  Ganges  originated, is  seen  in  the  Bhagavata,  Skandha  5. When  ViSvamitra  took  Rama    and  Laksmana   to   the forest  they   entered  a  holy  hermitage  and  ViSvamitra told  the  boys    that  it  was  the   hermitage   where  Aditi long  ago  had  observed  dvadaslfast.  It  was  in  that  same place  that  Vamana  incarnated  and    placed  his  step  on the  head  of  Mahabali. "The  bright  Madhava  took  birth  in  Aditi  as  Vamana and  went  to  Mahabali,  requested  for  three  feet  of  ground and  brought  under  control  the  three  worlds  for  the  good of  all.  By  binding  Bali  by  might,  he  gave  to  Indra  the three  worlds  and  this  hermitage  is  the  place  where  He once  placed  his  steps.  I  am  a  devotee  of  that  Vamana." (Valmlki  Ramayana,  Bala  Kanda,  Sarga  29) . .  6)  ParaSurdmdvatdra.  (Incarnation  as  Parasurama) .  Once Karttavlryarjuna  pleased  the  hermit-sage  Dattatreya the  son  of  Atri,  by  doing  penance  and  got  the  boon  of one  thousand  hands.  One  day  he  went  to  the  forest  for hunting  and  entered  the  bank  of  Narmada.  The  hermit Jamadagni  had  been  living  there  with  his  wife  Renuka and  sons  ParaSurama  and  others.  The  King  being  tired of  hunting  got  into  the  hermitage.  Parasurama  was  not there.  The  hermit  called  his  divine  cow  Kamadhenu, which  provided  the  King  and  his  followers  with  a  very good  supper. When  the  King  departed  he  asked  for  the  wonderful cow.  The  hermit  did  not  consent.  The  King  caught hold  of  the  cow  by  force  and  went  to  his  city.  ParaSu- rama  went  to  Mahismatinagar  the  capital  of  Kartta- vlryarjuna, killed  the  King  and  took  Kamadhenu  back. From  that  day  onwards  the  sons  of  Karttavirya  were waiting  for  an  opportunity  to  take  revenge. Once  Renuka  went  to  the  river  to  bring  water.  A  gan- dharva  (semi  god)  named  Citraratha  was  bathing  in the  river.  She  happened  to  look  at  him  fora  little  while. When  she  returned  the  hermit  was  very  angry  and  asked each  of  his  sons  to  cut  off  the  head  of  their  mother.  They all  refused.  But  ParaSurama  immediately  obeyed  his father  and  cut  off  her  head.  His  father  was  pleased  and said  that  he  might  ask  any  boon.  He  requested  his  father to  bring  his  mother  back  to  life.  Accordingly  Renuka was  brought  back  to  life. Once  the  sons  of  Karttavirya  got  into  the  hermitage, at  a  time  when  Parasurama  was  away  and  cut  off  the head  of  the  hermit  Jamadagni  and  took  it  off.  When  he returned  his  mother  told  him  how  his  father  was  killed. She  cried  and  beat  her  breast  twentyone  times.  ParaSu- rama  became  an  incarnation  of  revenge,  and  travelled over  the  world  twentyone  times  and  killed  every  Ksat- riyaKing.  The  blood  of  all  those  Kings  flowed  into  one channel  and  gathered  in  a  holy  Bath  called  Syamanta- pancakam.  Thus  Mahavisnu  took  his  sixth  incarna- tion as  Parasurama  and  fulfilled  his  duty  of  destroying the  wicked  Ksatriya  Kings  (For  details  about  Parasu- rama see  under  ParaSurama  and  Karttavlryarjuna). (Bhagavata,  Skandha 9,  Chapter  16). 7)  Sri  Rdmdvatdra.     Mahavisnu  took    the  incarnation  of Sri  Rama  to  kill  Ravana.     (For  further  information  see the  words  Sri  Rama  and  Ravana) . 8)  Balabhadrardmdvatdra.       (The    incarnation    of    Bala- bhadrarama)  (See  the  word  Balabhadrarama). 9)  Sri  Krsndvatdra.      (The  incarnation  of  Sri  Krsna)  (See the  word  Krsna). 10)  Kalkyavatdra  (The  incarnation  as  Kalki).     At  the  end of  Kaliyuga    (the  Age   of  Kali)    all  the    people  would become  atheists  and  sceptics.    Rewards  will  be  received from  the   depraved.  The    classes  will  be  mixed.  People would  become    degenerate  having  no  good  qualities.  A religion  called  'Vajasaneyam'  with  its  fifteen  doctrines only  will  be  acceptable.  People  would  become  irrespon- sible wearing    the  garment    of  duty.    Lawless    people would  take    the  form  of  Kings   and    will  begin    to  eat men.  In  those  days  Lord  Visnu  will  incarnate  as  Kalki, the  son  ofVisnuyasas  and  the  priest  of  Yajnavalkya  and learn  the  arts  of  wielding  weapon  and  handling  missiles and    destroy    all   lawless    ones.    The    subjects   will  be brought  back  to  the  four  classes  and  the  four    agramas or  stages  of  life  and  the  doctrines  and  directions  of  the long-established    religion  and    peace  and  order  will  be AVlCI AVINDHVA restored.  Then  the  Lord  will  cast  away  the  form  of Kalki  and  go  to  heaven.  After  that,  as  of  old,  Krtayuga (the  first  age)  will  begin  class  distinctions  and  the  four stages  of  life  and  such  other  establishments  will  once more  prevail.  (Agni  Purana,  Chapter  16). 3)  The  Incarnations  of  Mahdvifnu. It  is  mentioned  in  Sri  MahadevI  Bhagavata,  Skandha  1, Chapter  3  that  Mahavisnu  had  taken  the  twentysix incarnations  given  below  : 1)  Sanaka  2)  Sananda  3)  Sanatana  4)  Sanatkumara 5)  Varaha  (pig)  6)  Narada  7)  Nara  Narayanas  8) Kapila  9)  Dattatreya  10)  Yajna  11)  Rsabha  12)  Prthu 13)  Matsya  (fish)  14)  Mohini  15)'Kurma  (turtle) 16)  Garuda  (eagle)  17)  Dhanvantari  18)  Narasimha (Lion-man)  19)  Vaniana  (dwarf)  20)  Parasurama 21)  Vyasa  22)  Sri  Rama  23)  Balabhadrarama  24) Sri  Krsna  25)  Buddha  26)  Kalki.  (Information  about Matsya,  Kurma,  Varaha,  Narasirhha,  Vamana  and Parasurama,  are  given  under  the  word  Avatara  and for  the  rest  see  the  same  words) . In  the  first  Skandha  of  "Bhagavata  Kilippattu"  the incarnations  are  exhaustively  dealt  with  as  follows  : ''And  after  that  to  make  it  possible  for  the  Lord  with four  faces  to  rule  his  subjects  justly  and  well.  He  took various  incarnations  with  his  portions,  the  first  four  of which  are  four  persons,  Sanaka,  Sananda,  Sanatana  and Sanatkumara,  in  the  order  given,  four  or  five-year  old children,  well-versed  in  the  fourVedas,  the  four  always inseparable  wandered  everywhere  come  to  the  world to  show  the  merits  of  Brahmacarya  (the  vow  of  celi- bacy) .  To  kill  Hiranyaksa  and  to  lift  up  the  earth  He took  the  form  of  Sukara  ( Pig) .  To  show  the  world  the tattva  (essence)  of  Sat  (good)  and  tama  (darkness) He  took  the  form  of  hermit  Narada.  To  show  the  merits of  penance  He  became  Nara  and  Narayana.  To  impart to  the  world  the  meaning  of  Sarhkhya  Yoga  (Indian Philosophy  dealing  with  evolution  and  union  with  the Supreme  Spirit)  He  came  as  Kapila  the  learned.  To teach  the  world  the  laws  of  chastisement  He  was born  as  Datta  of  the  wife  of  Atri.  Then  He  came  as Yajna  to  become  Indra.  The  next  incarnation  He  took was  Rsabha,  the  noble  King.  To  shorten  and  flatten the  earth  He  came  as  Prthu.  To  recover  the  Vedas  he took  the  form  of  Matsya  ( fish) .  To  remove  wrinkles  and grey  hair  the  gods  had  churned  the  sea  of  Milk  and then  to  lift  the  mount  Mandara  He  went  under  it  and as  a  bird  He  got  up  on  it.  To  give  the  world  Ayurveda ( the  scripture  of  medicine )  He  came  as  Dhanvantari. To  entice  Asuras  and  to  recover  Ambrosia  from  them He  took  the  form  of  Mohini.  To  save  the  devoted Prahlada  and  to  slay  his  father  He  came  in  the  form  of Narasirhha.  Then  as  Vamana  the  younger  brother  of Indra  to  d.-ceive  Mahabali  and  to  recover  the  lost  worlds for  the  gods  he  came.  To  destroy  the  Kings  who  were haters  of  Brahmins  He  came  as  the  son  of  Jama- dagni.  Then  he  took  the  incarnation  of  Veda  Vyasa. And  to  slay  the  giant  Ravana  He  became  Sri  Rama. Next  we  see  Him  as  Balabhadrarama.  Then  He  came as  Devaklsuta  [son  of  DevakI  (Kfsna)].  Next  He  came in  the  Kaliyuga  as  Sri  Buddha  and  at  the  end  of  Kali- yuga  He  will  come  as  Kalki.  And  there  are  many  in- carnations still  to  speak  of." AVlCI.     One   of  the    twentyeight     hells.    The  following are  the  twentyeight  hells  : (1)  Raurava  (2)  Sukara  (3)  Rodha  (4)  Tala  (5)  Visa- sana  (6)  Mahajvala  (7)  Taptakumbha  (8)  Lavana (9)  Vilohita  (10)  Rudhirambhas  (11)  Vaitarani (12)  Krmlsa  (13)  Krtnibhojana  (14)  Asipatravana (15)  Krsna  (16)  Lalabhaksa  (17)  Daruna  (18)  Puya- vaha  (19)  Papa  (20)  Vahnijvala  (21)  Adhass"iras (22)  Sandamsa  (23)  Kalasutra  (24)  Tamas  (25)  Avici (26)  Svabhojana  (27)  Apratistha  (28)  Apraci.  (Visnu Purana,  ArriSa  2,  Chapter  6). The  hell  called  Avici  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  Avici,  from  the top  of  a  mount  which  is  a  hundred  yojanas  (league)  high. The  place  of  Avici,  like  the  waves  of  the  ocean,  is  swell- ing 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  punish- ment will  be  repeated  again  and  again."  (Devi  Bhaga- vata, Skandha  8). AVIJNATAGATI.  Two  sons  were  born  to  Anila,  a  vasu by  his  wife  Siva.  They  were  called  Avijnatagati  and Manojava.  (M.B.,  Adi  Parva,  Chapter  66,  Stanza  25 ) . AVIKAMPANA.  This  ancient  King  got  from  the  her- mit Jyestha  Satvatadharma  (righteousness).  (M.B., Santi  Parva,  Chapter  384,  Stanza  47). AVIKSIT  I.  A  famous  King.  The  son  of  Karandhama and  father  of  Marutta.  He  was  honoured  even  by Brhaspati,  having  performed  a  hundred  horse  sacrifices. Mention  is  made  in  the  Markandeya  Purana  that  Aviksit had  seven  wives  :  Vara,  Gaurl,  Subhadra,  Lilavatl, Vibha,  MangavatI,  and  Kumudvatl.  Besides  them  Vai- s'a.linl  the  princess  of  ViSala  also  was  his  wife.  He  had taken  this  Vaisalini  from  her  Svayamvara  dais  (the bride  herself  selecting  a  husband  from  those  who  are present),  defeating  the  Kings  who  were  present there.  Those  defeated  Kings,  later,  joined  together  and defeated  Aviksit  and  took  him  a  prisoner.  Finally  Kara- ndhama rescued  him.  His  greatness  is  described  as follows : "The  righteous  man  Aviksit  is  equal  to  India  in  pro- wess. This  austere  and  righteous  man  has  become  a great  sacrificer.  In  brightness  he  is  equal  to  the Sun,  as  forgiving  as  the  earth,  in  intelligence  equal to  Brhaspati  and  as  firm  as  the  Himalayas.  By  his thought,  word,  and  deed  and  self  control  and  noble actions  he  kept  his  subjects  in  peace  and  prosperity." (Bhasa  Bharata,  Asvamedha  Parva,  Chapter  4,  Stanzas 19-21'). AVIKSIT  II.  Five  sons  were  born  to  King  Kuru  by  his wife  Vahinl.  Aviksit  was  one  of  thtm.  [See  the  word Vamsavall  (Genealogy)]. AVIMUKTA  (M) .  The  middle  part  of  the  city  of  Kasl. There  is  a  holy  temple  here.  It  is  said  that  those  who commit  suicide  in  this  temple  would  attain  heaven. (Vana  Parva,  Chapter  64,  Stanzas  78  and  79).  For more  information  see  the  word  Divodasa. AVINDHYA.  A  giant  in  whom  Ravana  had  confidence. But  he  held  the  opinion  that  Slta  should  be  returned to  Rama. "The  aged  giant  and  noble  leader  Avindhya,  who  had earned  the  confidence  of  Ravana,  brave,  learned  and  of good  qualities,  pleaded  with  Ravana  and  said  that Rama  would  exterminate  the  entire  race  of  the  giants, AVIRATHA 84 AYODHADHAUMYA but   the    wicked   Ravana    would    not   pay   heed  to  his words." (Sri  ValmTki  Ramayana,  Sundara  Kanda,  Sarga  37, Stanzas  12  and  13).  This  aged  giant  had  sent  Trijata to  the  Asoka  park  to  console  Sita.  Hear  what  she  says: "The  famous  giant  leader,  the  noble  aged  well-wisher of  Rama,  Avindhya,  had  told  me  about  you." "  (M.B.,  Aranya  Parva,  Stanza  56).  There  is  a  situa- tion in  Vana  Parva  when  this  noble  giant  prevented Ravana  from  his  attempt  to  kill  Sita. "When  he  saw  the  decision  of  Ravana  to  kill  Sita, Avandhya  pacified  Ravana"  and  said,  "you,  a  great  King of  a  great  kingdom  should  not  deteriorate  to  the  level of  killing  a  woman.  A  woman  who  is  in  prison  and  at your  disposal  is  as  good  as  dead.  But  in  my  opinion,  even if  you  cut  her  body  into  pieces  she  would  not  die  and if  she  must  die  you  will  have  to  kill  her  husband." (M.B.,  Aranya  Parva,  Chapter  289,  Stanzas  28  to  30) . From  this  statement  the  wonderful  intelligence  of Avindhya  could  be  understood.  It  is  seen  in  stanzas  6 and  7  of  Chapter  291  of  M.B.,  Vana  Parva  that  it  was Avindhya  who  had  taken  Sita  before  Sri  Rama  when he  had  captured  Lanka. AVIRATHA.     A  hermit  of  the  family  of  Kardama. Genealogy.     Brahma-Kardama-Kapila  -Grtsapati  -  Brah- mana-Dhanvantari-Ketuman-Aviratha. AVIVAHITA.  (Spinster).  In  the  Mahabharata  a statement  regarding  spinsters  and  widows  is  seen. "Place  meat  on  the  ground  and  many  birds  will  come to  it.  So  also  men  will  gather  round  the  woman  who is  having  no  husband."  (M.B.,  Adi  Parva,  Chapter  158, Stanza  12). AVYAYA.  A  serpent  of  the  Dhrtarastra  family.  This serpent  fell  in  the  sacrificial  fire  meant  for  serpents, prepared  by  Janamejaya.  (M.B.,  Adi  Parva,  Chapter 57,  Stanza  16). AYASSA&KU.  A  great  Asura.  He  was  born  as  a  Prince of  the  Kekaya  kingdom.  (M.B.,  Adi  Parva,  Chapter  67, Verse  10). AYASSlRAS.  A  son  of  Kasyapa  by  his  wife,  Danu. (M.B.,  Adi  Parva,  Chapter  65,  Verse 23) .  He  was  born a  prince  of  Kekaya.  (M.B.,  Adi  Parva,  Chapter  67, Verse  10). AYATAYAMA(S).     See  Guruparampara. AY  ATI.  Son  of  King  Nahusa  and  brother  of  Yayati. (M.B.,  Adi  Parva,  Chapter  75,  Verse  30) . AYAVAHA(M).  A  place  in  ancient  India.  (M.B., Bhisma  Parva,  Chapter  9,  Verse  5) . AYOBAHU  (AYOBHUJA).  A  son  of  Dhrtarastra.  (M.B.: Adi  Parva,  Chapter  67,  Verse  98) .  Bhlmasena  killed him  at  Kuruksetra.  (MB.,  Drona  Parva,  Chapter  157, Verse  19). AYODHADHAUMYA  (Ayodhadhaumya).  Apoda- dhaumya,  Apodadhaumya,  Dhaumya.  A  great  Muni (sage).  He  had  three  disciples,  Aruni,  Upamanyu  and Veda. 1)  Disciple  Aruni.  He  belonged  to  Pancala,  and  once  his guru  deputed  him  to  construct  embankments  in  the field.  But,  his  attempts  to  construct  embankments did  not  succeed.  Finally  he  lay  himself  in  the  field where  the  embankment  was  required,  and  then  the flow  of  water  stopped.  The  guru  enquired  about  Aruni, who  was  thus  lying  in  the  field.  Then  only  he  knew the  reason  for  Aruni's  absence.  The  guru  went  to  the field  and  called  Aruni.  Then  the  embankment  burst open  and  Aruni  came  out,  and  because  of  that  Aruni got  the  name  Uddalaka.  (M.B.,  Chapter  3,  Verses 21-33). 2)  Disciple  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  byway  of  alms  to  the  guru.  And,  he  continued returning  to  the  Gurukula  at  dusk  and  prostrating  be- fore 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  him- self 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  phy- sique. 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,  Upa- manyu, 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 AYODHYA 85 ACAMANA guru  felt  that  Upamanyu  was  staying  away  late  in  the forest  since  he  had  been  prevented  from  doing  every- thing 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 Asvinldevas  they  will  cure  his  blindness  the  guru  return- ed to  the  Asrama  with  other  disciples.  Upamanyu, accordingly  offered  praises  and  prayed  to  the  Asvinl- devas, 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  Asvinldevas  told  him  thus:  "In  the  past  when  we gave  your  guru  a  bread  like  this  he  ate  the  same  with- out giving  it  to  his  guru.  You  may  just  imitate  him and  eat  the  bread  yourself".  Even  then  Upamanyu  did not  eat  the  bread.  The  Asvinldevas  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  Asvinldevas  took  full  effect,  and Upamanyu  hurried  to  his  guru  and  prostrated  at  his feet.  Dhaumya  and  the  other  disciples  of  his  congratu- lated Upamanyu.  (M.B.,  Adi  Parva,  Chapter  3,  Verses 34-77). 3)  Disciple,  Veda.  Ayodhadhaumya  one  day  said  to Veda,  his  third  disciple:  "You  stay  with  me  for  some- time serving  me.  That  will  bring  you  all  prosperity  in life."  Veda  agreed,  and  stayed  for  a  long  time  in  the AsVama  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  ab- solutely pleased  and  his  blessings  resulted  in  all  pros- perity and  omnipotence  for  the  disciple.  (M.B.,  Adi Parva,  Chapter  3,  Verses  78-80) . AYODHYA.  A  city  in  North  India  which  enjoyed  great importance  and  reputation  for  many  years  as  the  capi- tal of  the  Kings  of  the  solar  dynasty.  ( See  Iksvaku dynasty).  All  the  Kings  of  this  dynasty  ruled  the  coun- try from  this  city  as  their  capital.  Vasistha,  the  great preceptor  of  the  Iksvaku  Rajas,  came  to  Ayodhya  dur- ing the  period  of  the  reign  of  Kalmasapada,  who  was the  thirtyfifth  ruler  in  succession  to  Iksvaku.  A  quarrel broke  out  between  Kalmasapada  and  Vasistha  during a  hunting  expedition,  and  Vasistha  cursed  the  King and  as  the  result  the  latter  became  a  Raksasa.  After regaining  his  former  form  as  King,  he  apologised  to Vasistha  and  they  became  friends  again.  At  the  requ- est of  the  King  in  the  interests  of  his  dynasty  Vasistha came  to  Ayodhya,  and  the  people  were  greatly  elated. A  son  was  born  to  Vasistha  by  Kalmasapada's  wife  and that  son  was  Asmaka.  After  that  Vasistha  used  to  go  to Ayodhya  frequently  and  was  installed  as  family  precep- tor of  the  Iksvakus.  Till  the  time  of  Sri  Rama  the  city of  Ayodhya  maintained  its  pomp  and  glory,  and  after that  gradually  its  decay  and  fall  set  in.  Laudatory  refe- rences to  the  city  are  found  in  most  of  the  Puranas like  the  Mahabharata,  Brahmanda  Purana  etc.  (See Kosala). AYOMUKHl.     A  Raksasa  woman.  She  met    Sri  Rama and  Laksmana  on   their    way    to    Matamgasrama    in search  of  Slta,  and  requested  Laksmana  to  marry  her. Laksmana,  as  in  the  case  of  Surpanakha  cut  off  her nose  and  breasts  and  drove  her  away.  (Valmlki  Rama- yana,  Aranya  Kanda,  Chapter  69). AYUTANAYI.  A  king  of  the  1'uru  Vamsa;  he  was  the son  of  Maharaja  Bhauma.  Suyajna,  Kama  and  Akro- dha  were  the  names  respectively  of  his  mother,  wife and  son.  He  came  to  be  known  as  Ayutanfiyi  because of  his  having  performed  10,000  Purusamcdhas.  (M.B., Adi  Parva,  Chapter  95,  Verses  19-20) AYUTAYU.  A  king  who  ruled  his  state  for  1000  years. The  Puranas  like  Bhagavata,  the  Matsya  and  the  Vayu refer  to  him  as  the  son  of  Srutasravas. AYUTAYUS.  Father  of  King  Rtuparna.  (Bhagavata, Navama  Skandha) .  For  genealogy  see  Iksvaku  dynasty. A.  (sfj)  This  word  means  Brahma  and  also  anadara- vakya  (a  word  showing  disrespect).  In  the  indeclinable form  it  means  limit,  anger  and  pain. ABHIRAS. A  few  details:  1)  A  low-caste  people.  People  living  in the  estuary  of  the  rivers  of  Sindhu  and  Sarasvati  were generally  called  Abhiras.  In  the  Sabha  Parva  of  Maha- bharata we  find  Nakula  defeating  these  people  during his  victory  march  after  the  great  Mahabharata  battle. 2)  Once   Abhiras    went    to   Dharmaputra   with  many gifts.  (Slokas  11-13.  Chapter  51,  Sabha  Parva,    M.B.). 3)  Once  it  was  prophesied    by   Markandeya  Rsi,   that low-caste  people  like  Abhiras  and  Sakas  would  become rulers  of  states  in    different  parts   of  Bharata    during Kaliyuga.    (Slokas   35-36,    Chapter  188,   Vana  Parva, M.B.). 4)  In    the   Garudavyiiha  (Battle    array    named  after Garuda)  which  Drona  created  during    the   Kuruksetra battle  he  included  Abhiras  also.    (Sloka  6,    Chapter  20, Drona  Parva,  M.B.). 5)  Because  of  the  hatred  of  Siidras  and  Abhiras  a  sac- red lake  named  Vinasana  disappeared  from    the  river, Sarasvati.  (Slokas  1  and   2,  Chapter  37,  Salya  Parva, M.B.). 6)  Abhiras  were  Ksatriyas  formerly.  Afraid  of  Parasu- rama  they  fled  and  lived  in  mountain-caves  not    conti- nuing their  hereditary  work  and    thus  became  Sudras. (Sloka  16,  Chapter  29,  Asvamedhika    Parva,  M.B.) . 7)  When  Dvaraka  was  destroyed  by  floods  and  all  the Yadavas  were  killed  Arjuna  went  north  taking  along  with him  the  wives  of  Sri  Krsna.  At  that  time  Abhiras  were among    those    who    attacked    and    carried     away    the women.    (Slokas  47-63,  Chapter    7,   Mausalya    Parva, M.B.). ACAMANA.  First  drink  water  three  times  accompanied by  incantations  and  then  with  water  wipe  your  face twice  and  your  eyes,  ears,  nose,  shoulders,  breast  and head  once.  This  act  is  called  Acamana. "Triracamedapah  purvarii Dvih  pramrjyattato  mukharh Khani  caiva  spi'sedadbhir Atmanam  sira  eva  ca" (Manusmrti,  Sloka  60,  Chapter  2). Devi  Bhagavata  in  its  eleventh  Skandha  says  about Acamana  like  this :  "Drinking  water  by  your  right  hand is  called  acamana.  Curve  your  palm  into  the  shape  of a  spoon,  hold  water  in  it  and  drink.  There  must  be enough  water  in  the  palm  to  cover  a  green-gram  seed, not  less  nor  more.  If  it  falls  short  or  exceeds  the  mea- sure it  is  considered  to  be  like  drinking  alcohol.  While ACARAMARYADAS 86 AGNIVESYA  (AGNIVESA) shaping   your   palm    neither  your  little  finger  nor  your thumb  should  touch  the  other  fingers.  At    the    time   of acamana  you  should  support  your  right  hand  by  your lelt  hand.  Otherwise  the  water  will  turn  impure." ACARAMARYADAS.     Sec  under  Pujavidhi. ADAMBARA.     One  of  the  five  Parsadas  whom   Brahma gave    to   Skandadeva.  Brahma    gave  Kunda,  Kusuma, Kumuda,  Damba  and  Adambara. ADI.  A  mighty  son  of  the  demon,  Andhakiisura.  He  did penance  to  please  Brahma  and  obtained  from  him  a boon  to  seek  vengeance  on  Siva  who  had  murdered  his father.  The  boon  was  that  Adi  would  die  only  when  he left  his  present  form  and  took  another  form.  After obtaining  the  boon  Adi  went  to  Kailasa  and  outwitting the  sentries  entered  the  abode  of  Siva  in  the  shape  of  a serpent.  After  that  he  disguised  himself  as  ParvatI  and went  near  Siva.  But  Siva  knew  the  trick  and  killed  him. ( Srsti  Khanda  of  Padma  Purana) . AplBAKA.  A  combat  without  serving  any  useful  pur- pose and  conducted  out  of  sheer  spite  between  two people  to  the  surprise  of  others.  The  fight  between Vasisfha  and  Visvamitra  was  of  this  kind.  (Skandha  6 of  Devi  Bhagavata). ADIGADADHARA.     It  was   with  the  bones  of  an  asura (demon)    named  Gada  that  Mahavisnu  made  the  first gada  (mace) .  By  that  mace  Visnu  killed  Heti  and  other asuras  of  that  lot  and  got  the  name   Adigadadhara   (He who  first  handled  the  mace).   (See  under  Gada). ADIKtJRMA.     The  mountain  of  Mandara  which   was used   as  a  churn-stick  to  churn  the  great  milky  ocean, Kslrabdhi    went    down   the    ocean.    Then  Mahavisnu took  the  shape  of  a  tortoise  to  lift  it  up  and  this  first tortoise  was  called  Adikurma.  (Sloka  12,    Chapter   18, Adi  Parva,  M.B.) . ADIPARVA.  One  of  the  parvans  of  the  epic  Mahabharata. It  is  the  first  parva.   (See  under  Bharata). ADIPARVATA.     The  place    of  abode    of   Siva   in    the Himalayas.  (Sloka  22,  Chapter  327,  Santi  Parva,  M.B.). ADIRAJA.     The   son  of  Kuru   who    was    a  king  of  the Puru  dynasty.    (See  under  Puru). ADlSlSlRA.  One  of  the  disciples  of  Sakalya.  Vyasa , made  the  Vedas  and  taught  his  son  Sakalya  a  portion of  it.  Sakalya  divided  his  portion  into  five  different and  equal  divisions  and  taught  each  of  his  five  disciples, Vatsyayana,  Maudgalya,  Sali,  AdisiSira  and  Gokhali  a division.  (Skandha  12,  Bhagavata). ADISTI.  The  disciple  who  was  ordained  by  his  precep- tor to  observe  celibacy  for  a  stipulated  number  of  years. ADITYA.  The  twelve  sons  born  to  the  sage  Kasyapa  of his  wife  Aditi  are  known  as  the  twelve  Adityas.  They are  the  following  :  Dhata,  Mitra,  Aryama,  Rudra, Varuna,  Surya,  Bhaga,  Vivasvan,  Pusa,  Savita,  Tvasta and  Visnu.  Besides  these  Aditi  had  twentyone  children including  Indra.  All  of  them  are  called  Adityas  mean- ing children  of  Aditi.  From  the  thirtythree  sons  of  Aditi were  born  the  thirtythree  crores  of  devatas.  Of  these the  eldest  is  Indra  and  the  youngest,  Vamana.  (Sloka 36,  Chapter 66,  Adi  Parva,  M.B.).  (There  is  corrobora- tion  for  this  in  Sloka  14,  Sarga  14,  Aranya  Kanda, Valmlki  Ramayana) . Sirdar  K.M.  Panikar  in  his  preface  to  the  book  "Rgveda- samhita"  writes  thus  about  Adityas  :  ''Generally  we think  of  Surya  (the  Sun)  when  we  hear  the  word Aditya.  But  there  are  many  different  Adityas  in  Rg- veda,  chief  of  them  is  Varuna.  Though  Savita,  Pusa and  Mitra  are  all  synonyms  of  Surya  in  Rgveda  they are  all  separate  dcvas.  There  is  no  end  to  the  varieties of  Adityas  and  their  prominence  in  the  Vedas.  Sum- marising we  can  say  thus.  The  familiar  devas  like Indra,  Agni,  Varuna  and  Surya  are  not  found  in  the same  form  or  power  as  we  are  taught  to  believe.  Those whom  we  have  lowered  down  to  the  posts  of  the  eight sentries  of  the  universe  are  very  prominent  devatas  in the  Vedas.  Many  Adityas  have  merged  in  Surya  and winds  in  the  god  of  Vuyu.  Rudra  has  merged  in  Siva. Who  will  believe  that  the  all-powerful  Deva  of  the  Rg- veda and  the  vainglorious  Indra  who  lives  in  fear  of men  doing  penance  are  one  and  the  same  person  ?" ADITYAHRDAYA.  A  mantra  (incantation)  of  great power  to  destroy  all  enemies.  During  the  combat  with Ravana  at  one  time  Rama  fell  exhausted  in  the  battle- field. Seeing  this  the  sage  Agastya  rushed  to  him  and taught  him  this  mantra.  (Sarga  107,  Yuddha  Kanda, Valmlki  Ramayana). ADITYAKETU.  One  of  the  sons  of  Dhrtarastra.  Bhlma sena  killed  him  in  the  great  battle  of  Kuruksetra. (Sloka  102,  Chapter  67,  Adi  Parva  and  Sloka  28,  Chap- ter 88,  Bhlsma  Parva,  M.B.). ADITYASENA.  A  very  brave  King.  Stories  about  this King  are  found  in  Kathasaritsagara.  (Taraiiga  4,  Katha- pithalambaka) . ADITYATlRTHA.  An  ancient  holy  place  on  the  banks of  the  river,  Sarasvati.  (Sloka  17,  Chapter  99,  Salya Parva,  M.B.) . ADITYAVAR&A.  A  king  who  always  ordered  without thinking  and  repented  later.  The  book  Kathasaritsagara tells  the  story  of  this  King  in  the  fifth  taraiiga  of  its part,  Kathapithalambaka. ADYAKATHA.  A  sage  of  old.  He  attended  the  sacrifice conducted  by  the  King  Uparicara.  (Sloka  9,  Chapter 336,  Santi  Parva,  M,B.). AGNEYAPURANA.  See  under  Agnipurana, AGNEYASTRA.  A  powerful  weapon  or  missile-  One night  Arjuna  fought  against  agandharva,  Arigaraparna, on  the  banks  of  the  river  Ganges.  Arjuna  then  described to  him  how  he  came  into  possession  of  this  missile.  This powerful  missile  was  given  first  to  Bharadvaja  by  Briias- pati  and  Bharadvaja  gave  it  to  Agnivesya  who  in  turn gave  it  to  Drona  and  the  latter  gave  it  to  Arjuna,  his most  favourite  disciple.  (Slokas  29-30,  Chapter  170,  Adi Parva,  M.B.) . AGNEYl.  Wife  of  Kuru,  son  of  Manu.  Sambhu  wife  of Dhruva  gave  birth  to  two  sons,  Sisti  and  Bhavya. Succhaya  wife  of  Sisti  gave  birth  to  five  sinless  sons Ripu,  Ripumjaya,  Vipra,  Vi'kala  and  Vrkatejas.  Cak- susawas  born  of  Brhati,  wife  of  Ripu.  Manu  was  born to  Caksusa  of  his  wife  Puskarim,  daughter  of  the  great Viranaprajapati.  Puskarim  hailed  from  the  dynasty  of Marutta.  To  Manu  were  born  of  Nadvala  ten  sons, Kuru,  Puru,  Satadyumna,  Tapasvi,  Satyavan,  Suci, Agnistoma,  Atiratra,  Sudyumna,  and  Abhimanyu.  Of these,  Kuru  got  of  his  wife  Agneyl  six  sons:  Aiiga, Sumanas,  Khyati,  Kratu,  Angiras  and  Sibi.  Vena  was born  to  Anga  of  his  wife  Sunltha.  (Chapter  13,  AmSam 1,  Visnu  Puiana). AGNlDHRA.  See  Agnidadhra. AGNIVESYA  (AGNI VESA) .  An  ancient  sage  who  received an  armour  and  the  sacred  mantras  associated  with  it from  Brhaspati.  He  was  the  Acarya  of  Dhanurveda  and AGRAYANA 87 ANA  II the   revered   preceptor    of  Drona.    (Slokas  67  and   68, Chapter  94,  Drona  Parva,  M.B.) . AGRAYAI^A.     The   fourth    son    of   the    Agni,    Bhanu. (Sloka  13,  Chapter  221,  Vana  Parva,  M.B.). AGREYA.  A  country  conquered  by  Kama.     (Slokas  19- 21,  Chapter  254,  Vana  Parva,  M.B.). AHAVANlYA.     An    agni.     (M.B.,   Adi  Parva,  Chapter 74,  Verse  67). AHUKA.  A  king  of  Yadu  Vamsa.  He  was  the  father  of Ugrasena,  the  father  of  Kariisa.  (Some  Puranas  say that  Ahuka  and  Ugrasena  were  the  names  of  the  same person).  For  genealogy,  see  "YADU  VAMSA".  InM.B., Sabha  Parva,  Chapter  14,  Verse  33,  we  find  that Akrura  had  married  Sutanu,  the  daughter  of  Ahuka. Ahuka  had  a  hundred  sons.  (M.B.,  Sabha  Parva,  Chapter 14,  Verse  56).  There  were  constant  quarrels  between Ahuka  and  Akrura.  (M.B.,  Santi  Parva,  Chapter  81, Verses  8-11). AHUTI.  A  Ksatriya  King.  Sri  Krsna  defeated  this  King in  the  city  called  Jaruthi.  (M.B.,  Vana  Parva,  Chapter 12,  Verse  30). AjAGARA.     An  ascetic.  Sand  Parva  of  Mahabharata  in its  1 79th  Chapter  states  that  Prahlada    conversed  with this  sage. AJAGARA  PARVA.     A  sub-division  of  the  Vana  Parva of  Mahabharata.  (See  under  M.B.) . AJAGARAVRATA.  The  vrata  practised  by  the  sage, Ajagara.  (A  vrata  is  a  predetermined  course  of  action which  is  followed  with  continued  persistence).  In  his own  words  it  is  the  following  :  "If  I  get  a  grand  feast I  will  accept  it  but  I  will  go  without  food  for  days together  if  I  do  not  get  any  food  at  all.  People  used  to feed  me  well  sometimes,  sometimes  a  little  and  some- times not  at  all.  I  will  eat  vegetables  and  cakes  some- times. 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  yagasalas  I  will  never  refuse  it,  but  I will  never  go  seeking  for  it."  (Slokas  19-25,  Chapter 1 79, Santi  Parva,  M.B.) . AJAGAVA.  The  bow  of  Mandhata  and  Prthu  and  the Gandlva  of  Arjuna  bear  the  name  Ajagava.  (Slokas  33 and  34,  Chapter  126,  Vana  Parva;  Sloka  94,  Chapter 145,  Drona  Parva,  M.B.  and  Chapter  13,  ArhSam  1  of Visnu  Purana) . AjAMlDHA.     A  king  born  of  the  family  of  Ajamidha. AjANEYA.     A  species  of  good  horses.    (Sloka  10,    Chap- ter 270,  Vana  Parva,  M.B.). AjYAPA  (S) .     A    community  of  Pitrs   belonging   to  the dynasty  of   Pulaha.    They   are  called   so  because  they drink   during  yagas    the   ghee  made   out  of  goats  milk (Ajyam)     ( Ma tsya  Purana).  They   live    in  the  land  of Kardama  Prajapati.  Their  daughter  Viraja  is  the   wife of  Nahusa.    (Srsti  Khanda,  Padma  Purana). AKARSA.     People  living  in  the  land  named  Akarsa   are called  Akarsas.  (Sloka  11,  Chapter   34,  Sabha   Parva, M.B.). AKASAJANANl.     Holes   made  on    the   walls  of  a  Fort. Bullets  are  sent  out  from  the  fort  through  these  holes. AKATHA.  Son  of  Maiikana.  He  was  a  great  devotee of  Siva  and  once  when  his  house  was  burnt  completely the  idol  of  Siva  inside  his  house  was  partially  destroyed. Worried  much  over  this  loss  Akatha  was  about  to  give a  portion  of  his  body  also  to  the  flames  when  Siva appeared  before  him  and  blessed  him.  (Patala  Khanda, Padma  Purana)  . AKROSA.  A  king  of  ancient  Bharata.  He  was  king  over the  land  ofMahottha.  Nakula  conquered  him  during his  victory  march.  (Slokas  5  and  6,  Chapter  32,  Sabha Parva,  M.B.). AKRTI.  A  king  of  ancient  Bharata.  This  king  ruled over  the  land  of  Saurastra.  (Sloka  61,  Chapter  31, Sabha  Parva,  M.B.) . AKRTIPUTRA.  Ruciparva,  son  of  Akrti.  He  fought  on the  side  of  the  Pandavas  and  was  killed  by  Bhagadatta. (Slokas  40  to  47,  Chapter  27,  Drona  Parva,  M.B.). AKUTI.  Wife  of  Ruciprajapati.  Brahma's  son  Svayam- bhuva  Manu  got  of  his  wife  Satarupa  two  sons  Priya- vrata  and  Uttanapada  and  two  daughters  Prasuti  and Akuti.  Prasuti  was  married  to  Daksaprajapati  and Akuti  to  Ruciprajapati.  Akuti  delivered  twins  named Yajna,  a  son,  and  Daksina,  a  daughter.  (Chapter  7, Varhsam  1,  Visnu  Purana). ALAJALA.    See  under  "YAMAJIHVA". ALAMBA.     An  ancient  sage.  He   nourished  in  Yudhis- thira's  court.  (M.B.,  Sabha  Parva,  Chapter  5,  Verse  5  j. ALAMBAYANA.     A    comrade    of    Indra.    (M.B.,  Anu- Sasana  Parva,  Chapter  13,  Verse  15) . ALVAR.     See  the  word  NAMMALVAR. AMA.     See  under  AVATARA. AMARATHA.     A  place  in  ancient  Bharata.    (Sloka    54, _  Chapter  9,  Bhisma  Parva,  M.B.). ANA  I.  (A  Malayalam  word  meaning  elephant).  Bhaga- vata  relates  the  story  of  how  Indradyumna  became an  elephant  by  the  curse  of  Agastya.  (See  under  Indra- dyumna) . ANA  II.      (Elephant) .    Valmlki    Ramayana  narrates  the origin  of  elephants  thus;  "Kasyapa  was  born  to  Marlci, son  of  Brahma.  KaSyapa  married  the  daughters,    Aditi, Dili,   Danu,   Kalika,   Tamra,    Krodhavasa,  Manu  and Anala,  of  Daksaprajapati.  Of  these  Krodhavas"a  gave birth  to  ten  girls,  MrgI,  Mrgamada,  Harl,  Bhadramata, Matarigl,  Sardull,  Sveta,  Surabhi,  Surasa,  and  Kadru. Elephants  were  born  as  the  sons  of  Matarigl.  (Sarga  14, Aranya  Kanda,  Valmlki  Ramayana.) . There  is  a  story  in  the  Mahabharata  to  explain  why  the tongue  of  the  elephant  is  curved  inside.  "Bhrgu  Maharsi cursed  Agni    and  greatly   dejected    over    this  he   dis- appeared   from  public  and  hid    somewhere.  The  Devas started   searching   for  him  and  it  was  an   elephant  that showed  the  devas  the  hiding  place  of  Agni.  Agni  then cursed    the  elephants   and  said  that    thereafter   all   the elephants  would  have  their  tongues  curved  inside.  (Sloka 36,  Chapter  85,  AnuSasana  Parva,  M.B.). The   signs   of  good  elephants  and  the  treatment  to  be accorded    to   sick    ones   are  detailed    in  Agni  Purana. "Elephants   with   long  trunks  and  heavy   breathing  be- long  to  the   top  class  and  they  will  possess   great  endu- rance 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  espe- cially the  dwarfish  type  and  she-elephants   in  the  early stage  of  pregnancy  are  not  good  and  not  fit  to  be  tamed. Elephants  who  have  Varna,  Sattva,  Bala,  Rupa,  Kanti, Sariraguna  and  Vega  will  conquer  enemies  in  a  battle; there  is  no  doubt  about  it.  Elephants  are  an   ornament ANA  ii 88 ANA  ii for  any  battle-array.  The  victory  earned  by  a  King  with his  elephants  is  more  respected. For  all  diseases  of  an  elephant  Anuvasana  or  Sncha- vasti  is  recommended.  A  bath  after  anointing  it  with oil  or  ghee  is  good.  For  bkin  diseases  the  ghee  may  be combined  with  Manjal  ( Turmeric) ,  Maramanjal  or gomutra  (cow  urine).  If  it  suffers  from  enlargement of  the  belly,  giving  it  a  bath  with  sesame  oil  is  good. It  can  be  given  Pancalavanas  and  Varunlmadya  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  head- ache anointing  the  head  with  sesame  oil  and  inhala- tion of  the  same  is  good. For  diseases  of  the  foot,  treatment  with  Snehaputas  is prescribed.  To  get  motion  of  the  bowels  Kalkan^a Kasaya  (infusion  of  sugar  candy) is  good.  To  those  who have  shivers  should  be  given  the  flesh  of  peacock, Tittiri  bird  and  Lava  bird  mixed  with  Tippali  and  pep- per. For  dysentery  the  tender  fruit  of  Kuvala,  skin  of Paccotti,  flower  of  Tatiri  should  be  dried  and  powder- ed and  be  given  mixed  with  sugar  along  with  rice.  For Karagraha  (pain  inside  the  trunk)  Nasy am  of  ghee  with Intappd  mixed  in  it  should  be  done.  It  must  be  given "Muttahga  Kanci  with  tippali,  Cukku  and  Jiraka  in it.  For  Utkarnaka  (pain  in  the  ear)  flesh  of  pigs  should be  given.  For  Galagraha  (pain  in  the  neck)  a  liniment made  of  Dasamula,  Mutirappuli  and  Kakkappancci  in oil  should  be  rubbed  at  the  site  of  pain  and  the  elephant kept  under  chains.  If  there  is  difficulty  in  passing  urine light  liquor  containing  powdered  Astalavanas  should be  given.  For  all  skin  diseases  use  Vep  oil  as  an  oint- ment and  give  the  infusion  of  Atalotaka  to  drink.  For worms  (inside  the  stomach)  give  cow's  urine  with  pow- dered Vlalari  in  it.  If  the  elephant  is  getting  reduced and  weak  it  should  be  given  milk  or  meat  soup  with  Cuk- ku, 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,  Kotuvelikkilarigu,  Nagadantiveru, Erikkinveru,  Natkkotpakkonna,  Milk  and  Attittippali. Navara  rice  with  sort  of  cerupayar  can  also  be  given. For  swellings  on  the  face,  a  paste  made  of  tender Kuvala  fruits  can  be  rubbed  at  the  site  of  the  swelling. For  all  sorts  of  pains  in  the  stomach  rice  well  mixed with  the  powder  made  by  grinding  together  Vlalari, Kutakappalayari,  Asafoetida,  Carala,  Manjal,  Mara- manjal may  be  given. The  best  food  for  elephants  is  the  rice  of  Navara,  Vrlhi and  cennellu.  Yava  and  wheat  arc  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  ingre- dients 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,  Vlalari,  caustic  soda,  Puttal,  Piram  and maramanjal  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  cataka  and  Paravata  mixed  with the  burnt  skin  of  Natpamara  dissolved  in  light  spirit. If  this  ointment  is  applied,  the  elephant  would  defeat all  enemies  in  a  battle.  Powder  Nilotpala,  Muttaiiga 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  cow- dung  discs  and  dust.  Doing  Seka  with  ghee  during autumn  and  summer  is  advisable.  (Chapter  287,  Agni Purana). 1.  Vlalari— The  grain  of  Vial— Vidanga   (Babreng) 2.  Triphala — -A  combination  of  the  three  fruits  : a)  amalaki  (Emblic  Myrobalam)  b)  Vibhitaki  (Beleric  Myrobalam)  and  c)  Haritaki  (Myrobalam) 3.  Gukku — Sunthi  (dry  ginger) 4.  Mulaku — Raktamarica  (chilli) 5.  Tippali — Pippali  (long  pepper) 6.  Kuvala — Vilva  (Bengal  Kins) 7.  Paccotti — Lodhra  (symplocos  Racemosa) 8.  Tatiri— Dhataki  (Grislea  Tomentosa) 9.  Nasyam — A  method  of  introducing  medicine  through  the  nose 10.  Intappu — SallakI  Puspa  (Flower  of  Boswellia  Thurifera) 11.  Muttanga— Musta  (Cyperus  Rotendus)  Kanci  means  rice  boiled   with   water  and   Muttanga  Kanci  means  rice  and muttaiiga  boiled together. 12.  Jiraka— Jiraka  (cumin  seeds) 13.  Dasamula — A  combination  often  herbs. 14.  Mutirappuh 15.  Kakkappanacci  —  Kakatindu 16.  Astalavanas— Eight  salts  like  common  salt,  rock  salt,  magnesium  sulphate  etc. 17.  Atalotaka— Atarusa  (Vasaka) 18.  Cerupayar — Mudga  (green-grain) 19.  Gulma 20.  Trikotpakkonna— Trivrt  (Turbithroot) 21.  Kotuvelikkilangu — Gitraka  (Plumbago  rose) 22.  Nagadantiveru — Root  of  Nagadanti  (Glancous  leaved  Physicnut) 23.  Erikkin  Veru— Root  of  Arkka  (Gigantic  swallow  wort) 24.  Natkkotpakkonna — •Krsna  Trivrt 25.  Attittippali- — Hasti-pippali 26.  Navara — Sastika — A  kind  of  rice. 27.  Garala — Sarala  (long  leaved  pine) 28.  Manjal — Haridra  (Turmeric) 29.  Maramanjal — Darvi 30.  Vrihi— Cinah  (A  kind  of  paddy)  (Continued) ANAKA 89 APAGA ANAKA.     A  person  of  the  Yadava  dynasty.     (See   under ANAKADUNDUBHI.  An  epithet  of  Vasudeva,  father of  Sri  Krsna. ANANDA.  A  forest  on  the  top  of  the  mountain  Maha- meru.  It  was  inhabited  by  celestial  damsels,  devas, gandharvas  and  Maharsis.  (Chapter  93,  Bhumi Khanda,  Padma  Purana)  . ANANDA  (CAKSUSA)!  Son  of  Maharsi  Anamitra.  It was  he  who  was  born  as  Caksusa,  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  Vikranta.  Vikranta  took  the  child  as  his for  granted  and  reared  him.  At  the  time  of  Upanayana the  King  asked  the  boy  to  prostrate  before  his  mother  at which  the  boy  exclaimed  "Oh  King,  I  am  not  your  son. Your  son  is  at  some  other  place.  By  births  and  rebirths all  of  us  have  many  mothers  and  so  it  is  better  to  be above  rebirths".  After  having  said  so  much  Ananda went  to  the  forest  and  started  doing  penance.  Brahma appeared  before  him  and  blessing  him  said  that  he would  become  the  sixth  Manu  and  lead  the  world  to righteousness.  By  the  blessing  of  Brahma  Ananda  was reborn  as  Caksusamanu.  (Sec  under  Caksusa).  (Mar- kandeya  Purana). ANANDAVARDHANA.  A  great  critic  of  Sanskrit  litera- ture. He  lived  in  the  9th  century  A.D.  He  expounded his  theory  of  Dhvanivada  by  120  Karikas.  His  own commentary  of  the  Karikas  is  the  book  called  Dhvanya- loka.  There  are  four  parts  for  Dhvanyaloka  and  each part  is  called  an  Udyota. There  is  a  belief  among  a  few  that  the  Karikas  were written  by  another  scholar,  Sahrdaya,  and  that  Ananda- vardhana  had  written  only  a  commentary  on  it.  He was  a  member  of  the  royal  council  of  Avantivarma who  ruled  Kashmir  during  the  period  854-884  A.D. It  is  believed  that  he  wrote  Dhvanyaloka  in  850  A.D. Many  commentaries  have  been  written  of  Dhvanyaloka of  which  the  one  written  by  Abhinavagupta  is  consider- ed to  be  the  best. ANARTTA.  Grandson  of  Vaivasvatamanu.  He  was  a king,  son  of  Saryati. 1  .  Genealogy.  Descending  in  order  from  Visnu-Brahma- Marici-KaSyapa-Vivasvan  -  Vaivasvatamanu  -  Saryati  - Anartta. Sixteen  sons  were  born  to  Vaivasvatamanu:  Manu, Yama,  YamI,  Asvinikumara,  Revanta,  Sudyumna,  Iks- vaku,  Nrga,  Saryati,  Dista,  Dhrsta,  Kariisa,  Narisyanta, Nabhaga,  Prsadhra  and  Kavi.  Of  these  Saryati  got two  children,  Sukanya  and  Anartta.  Sukanya.  became the  wife  of  Cyavana. 2}0ther  details.  It  was  this  king  who  built  the  fortresses at  the  town  of  Kusasthall(Dvaraka)  .  Varuna  submerg- ed in  the  ocean  all  the  fortresses  built  by  him  and  the place  for  sometime  remained  as  a  forest-land.  (Dasama Skandha,  BhagavataKilippattu).  It  was  after  that  that Sri  Krsna  made  that  land  beautiful  and  called  it Dvaraka.  The  country  ruled  over  by  Anartta  was  called Anarttam.  During  his  regime  there  lived  in  his  land  a very  great  scholar  named  Vedaratha.  (Ume«anavrata, Siva  Purana)  See  under  Vedaratha. ANARTTA  (M).  A  place  in  ancient  Bharata.  Arjuna conquered  this  place.  (Sloka  4,  Chapter  26,  Sabha _  Parva,  M.B.). ANDHRA.  The  present  Andhra  Pradesa.  It  was  famous even  from  puranic  times  and  it  was  annexed  by  Saha- deva  by  defeating  its  ruler  in  a  game  of  dice. ANGARISTHA.  A  king  of  ancient  Bharata.  (Slokas 13  and  14,  Chapter  123,  Sand  Parva,  M.B.) . ANGIRASAKALPA.  A  samhita  division  of  Atharva- veda.  The  five  samhita  divisions  of  Atharvaveda written  by  MunjikeSa  are  the  best.  They  are:  The Naksatra  Kalpa  dealing  with  the  puj a  rites  of  the stars;  The  veda  Kalpa  dealing  with  the  rites  associated with  Brahma,  the  Rtvik;  The  Samhita  Kalpa,  dealing with  the  use  and  practice  of  Mantras;  The  Ahgirasa Kalpa  dealing  with  sorcery;  and  the  Santi  Kalpa dealing  with  matters  relating  to  the  welfare  and control  of  animals  like  horses  and  elephants.  (Chapter  6, Arhsam  3  of  Visnu  Purana). A  very  chaste  wife  of  a  Brahmin.  By  the curse  of  Sakti,  son  of  Vasistha  Kalrnasapada,  a  king  of the  Iksvaku  dynasty  became  a  demon.  That  demon killed  and  devoured  the  husband  of  Aiigirasi.  Enraged at  this  the  Brahmin  lady  cursed  Kalmasapada  saying that  if  he  touched  his  wife  thereafter  he  would  die. That  was  why  Vasistha  had  to  beget  a  son  for  Kal- masapada of  his  wife.  (Slokas  16-22,  Chapter  181,  Adi Parva,  M.B.). ANGHRIKA.  One  of  the  sons  of  Visvamitra  who  were Brahmavadins.  (Sloka  54,  Chapter  4,  AnuSasana Parva,  M.B.). ANJALI.  A  sage  who  was  a  classmate  of  Saunaka. (Skandha  12,  Bhagavata) . ANJANA  KULA.  A  division  of  elephants  (in  the army).  (Slokas  17  and  18,  Chapter  112,  Drona  Parva, M.B.). ANUSASANIKA  PARVA.  One  of  the  Parvans  of  the Mahabharata.  (See  under  Mahabharata') . APA.  One  of  the  Astavasus.  The  Astavasus  are  Apa, Dhruva,  Soma,  Dharma,  Anila,  Agni,  Pratyusa  and Prabhasa.  The  sons  of  Apa  are  Vaitanda,  Srama,  Santa and  Svani.  (See  under  Astavasus).  (Chapter  15,  Amsam 1,  Visnu  Purana) . APAGA.  A  sacred  river.  It  is  said  that  if  one  gives  food to  one  brahmin  on  the  banks  of  this  river  it  will  be equivalent  to  giving  food  to  a  crore  of  brahmins  else- where. (Sloka  68,  Chapter  83,  Vana  Parva,  M.B.). 31.  Gennellu — Sali  (Red  rice) 32.  Yava — yava  (Barley) 33.  Puttal 34.  Piram 35.  Tandula— same  as  Vial 36.  Natpamara — Four  trees  :  Va(a,  Vata,  Asvattha  and  Udumbara. 37.  Nilotpala — Nilapadma  (Blue  water-lilly) 38.  Takara— Tagara 39.  Seka— A  drip-bath  with  medicated  oil. APASTAMBA 90 ARWI  i &PASTAMBA.  An  ancient  sage.  He  once  consoled King  Dyumatsena.  (Sloka  18,  Chapter  298,  Vana Parva,  M.B.) . 1 )  Ho  jo    he  got  his    name.  Once  a   brahmin  did  not  get a  suitable  man  toofficiate  as  priest  for  a   sraddha  cere- mony. He    then    prayed  to    his    ancestors,  Visvedevas and  Mah'ivisnu  for  help  and  then  Apastamba  appeared before  him.  The  brahmin  gave  him  food  to  his   heart's content  and  asked  him  how  he  felt.  To  the   surprise  of the  brahmin  Apastamba  replied,  he  wanted  some  more and  thus  made  the  Sraddha  ineffective.    The   brahmin got  angry   and    cursed  him    by  sprinkling    on  his  face water  taken  in  his  palm.  But  before  the  water-particles reached  his  face  Apastamba  ordered  the  water-drops  to remain    still.  Water   stopped   stiff  and  still  midway  by the   power    of  the  sage.  Because  water  (Apa)  became stiff  (Stamba)  the  rsi  was  named  Apastamba.  (Brahma Purana) . 2)  How  Apastamba  tirtha  came  into  existence.  Once  he  met Agastya  Muni  and  asked  him  who  was  superior  among the   gods   Brahma,   Visnu    and  Siva.  Agastya  declared that  Siva  stood  supreme  of  the  lot  and  gave  him  advice as  to  how  to   please   Siva.    Following   his    instructions Apastamba  did  penance  on  the  banks  of  the  river    Gau- tami    and  Siva    appeared  before  him,  blessed  him,  and made    that   place  a  holy  one.    Siva  declared  that  those who,  bathed  at  that  place  would  obtain    'Divyajnana' (Divine    knowledge   enabling   one    to    know   the  past, present   and    future) .    From    then  onwards   that  place was  known  as  Apastamba  tirtha. 3 )  Other  details.    Apastamba    had    a  very   chaste   and humble   wife    named   Aksasutra.  Their  son  was  Garki. 'Grhyasutrasarhgraha'  containing  a  prayer  and  two  man- tras is  a  contribution  to  the  holy  science  by  Apastamba. Many  Hindus    follow    it    even    now.    He   had   stated that    the   decrease   in    the    number    of  great  sages  was because  of  the  fact  that  people  were  not   practising  the control  of  the  senses  as  before. APADDHARMA  PARVA.  A  sub-divisional  Parva  of  the Mahabharata.  (See  under  Mahabharata). APA  VAN  I.  Another  name  of  sage  Vasis^ha.  (Sloka  5, Chapter  99,  Adi  Parva,  M.B.). APA  VAN  II.  An  ancient  sage.  Karttavlryarjuna  once burnt  the  aSrama  of  this  rsi  and  he  cursed  Agni  and Karttavlryarjuna.  (Slokas  42  and  43,  Chapter  49,  Santi Parva,  M.B.). APODADHAUMYA.     (See  Ayodadhaomya). APTA.  A  well-known  serpent  of  the  KaSyapa  dynasty. (Sloka  8,  Chapter  35,  Adi  Parva,  M.B.). APtJRAl^A.  A  well-known  serpent  of  the  Kasyapa  dy- nasty. (Sloka  6,  Chapter  35,  Adi  Parva). AR.  The  significance  of  the  number  six _among  the  an- cients, is  given  below.  (In  Malayalam  Ar  means  six). 1)  Six  factors  which   reduce    the  span  of  life.  Eating  dry meat,    Drinking  curd    at     night,    Sleeping   at    dawn, Drinking  impure  water,    Exposure  to  sun's  heat  in    the morning.    Inhaling  fumes  from  dead  body. 2)  Six    divine    qualities.      Omniscience,    Omnipresence, Omnipotence,    Sarvakaranatva      (being    the    cause    of everything);    Sarvanityatva    (immortality)      and   Sar- vesVaratva  ( having  domination  over  everything) . 3)  Six  noblsst  qualities.  Truth;  Wisdom,  Mercy,  Justice, fortitude  in  grief,  control  of  anger. 4)  Six  $si    Dharmas    (Duties  of  Sages) .    Brahmacarya, Absolute  truth,  Japa,  Jnana  (wisdom),  Niyama,  Sense of  Justice. 5)  Six  qualities  of  noble  wives.  A  minister  in  business,    a servant-maid  in  action,  the   goddess  Laksmi  in  appear- ance,   the   Earth    in   patience,  a  mother  in  love  and  a prostitute  in  bed. 6)  Six  qualities  of  a  bad  u  if e.  Habit  of  dispute,  stealing of  money,  showing  favour  to  strangers,  scandal-monger- ing,  taking    food    earlier   than    the  husband,  spending most  of  the  time  in  other  houses. 7)  Six   Vedahgas.   Siksa,   Kalpa,    Vyakarana,    Nirukta, Jyotisa,  Chandas. ARALIKA.  A  mahout  who  could  control  elephants that  had  gone  mad  temporarily.  (Sloka  9,  Chapter  2, Virata  Parva.  M.B.) . ARAINJEYAPARVA.  A  sub-divisional  Parva  of  the  Maha- bharata- (See  under  Mahabharata). ARCOKA.  A  mountain  in  front  of  the  forest  Saindhava inhabited  by  Manisipurusas.  (Sloka  16,  Chapter  125, _  Vana  Parva,  M.B.) .' ARJAVA.  Son  of  Subala  and  brother  of  Sakuni.  He was  killed  by  Iraviin  son  of  Aijuna.  (Bhisma  Parva, M.B.). AROCAKA(M).  A  country  of  ancient  Bharata.  The people  of  this  place  are  called  Arocakas.  (Sloka  7, Chapter  51,  Bhisma  Parva,  M.B.). ARSA(M).  A  form  of  marriage.  Brahma  is  the  form  of marriage  in  which  the  bride  is  given  to  a  man  of  good ancestry  and  fine  character.  Marriage  by  giving  the bride  after  receiving  a  pair  of  cows  from  the  bride- groom is  called  Arsa.  Prajapatya  is  the  form  of  marriage in  which  the  bride  is  given  to  the  man  who  asks  for her.  When  the  bride  is  given  with  dowry,  the  marriage is  known  as  Asuram.  Marriage  with  the  mutual  love  and consent  is  Glndharva.  Capturing  the  bride  after  a  fight and  marrying  her  by  force  is  Raksasa.  Marriage  after deceiving  the  bride  is  called  Paisaca.  These  are  the seven  types  of  marriage.  According  to  the  author  of  the Smrti  another  form  of  marriage  known  as  DAIVA  is also  mentioned.  (Agni  Purana,  Chapter  154). ARSTISENA.  A  Maharsi.  In  the  Mahabharata,  Vana Parva,  Chapter  159  there  is  a  reference  to  the  Pandavas visiting  this  sage  during  their  life  in  the  forest.  Ars{i- sena's  asrama  was  midway  between  Badaiyasrama  and Kubera's  capital. Power  of  Tapas.  In  Krtayuga  this  sage  did  rigorous tapas  in  Prthudakatirtha.  Owing  to  the  rigour  of  the tapas  he  obtained  all  the  chief  vedas.  He  gave  three boons  to  that  sacred  tirtha  : — 1 .  Those  who  bathe  in  this  tirtha  will  get  the  benefit  of ASvamedha  yaga. 2.  There  will  be  no  fear  of  snakes  in  this  tirtha. 3.  A    slight    effort    made    here,    will  be  rewarded  with greater  results. After  giving  these  three  boons  to  the  river  Sarasvati which  is  Prthudakatirtha  the  sage  attained  Brahmin- hood  and  entered  Devaloka.  (M.B.,  Salya  Parva, Chapter  40,  Verses  3-9). ARTTAYANI.  Salya,  son  of  Rtayana.  He  was  noted for  his  great  honesty  and  love  of  truth.  (Sloka  56,  Chap- _  ter32,  Salya  Parva,  M.B.) . ARTIMAN.  A  mantra  which  eliminates  all  kinds  of  fear. (M.B.,  Adi  Parva,  Chapter  50,  Versus  23-26) . ARUiifl  I.  A  disciple  of  the  sage  Ayodhadhaumya. (For  details  see  under  Ayodhadhaumya) . ARUNI  II 91 ARYAS ISI  II.     A  cobra  born  in  the  family  of  the  serpent, Dhrtarastra.    This  cobra  fell  dead  at_the  Sarpasatra  of _  Janamejaya.  (Slokal9,  Chapter  57,  Adi  Parva,  M.B.) . ARUTjII  III.  A  son  born  to  Kasyapa  of  his  wife  Vinata. (Sloka  40,  Chapter  65,  Adi  Parva,  M.B.). ARUiyi  IV.  A  soldier  of  the  Kaurava  army.  He  fought against  Arjuna  along  with  Sakuni.  (Sloka  122,  Chap- _  ter  156,  Drona  Parva,  M.B.) . ARUT^I  V.  One  of  the  one  hundred  and  eight  Upanisads. ARUSl,  A  daughter  ofManu.  Cyavana  Maharsi  married her.  They  got  a  son  named  Aurva.  The  child  was taken  from  the  thigh  of  Arusi.  RcTka  was  the  son  of  this Aurva.  Rclka  was  the  father  of  Jamadagni,  father  of Parasurama.  Even  from  childhood  Aurva  was  a  bold, bright  and  good  boy.  (Slokas  47  and  48,  Chapter  66, Adi  Parva,  M.B.). ARYAS.  The  Rgveda  gives  us  most  of  the  information regarding  the  Aryas  who  came  to  the  north  of  India during  the  times  of  the  Vedas  through  the  passes  on that  north-western  side  of  Bharata.  Sirdar  K.M.  Panikar writing  in  his  preface  to  the  'Rgvedasarhhita'  by  Poet Vallathol  summarises  the  information  available  in  the Rgveda  about  Aryan  culture  and  says:  "When  the Aryans  first  entered  India  they  were  rich  in cattle.  They  used  to  breed  goats,  dogs,  donkeys,  and horses.  The  elephant  was  unknown  to  them.  In  the Vedas  the  vehicle  of  Ind  a  is  a  horse  and  not  an  eleph- ant. When  hailing  Indra  they  shout  'come,  come  on your  horse-back'.  The  Veda  does  not  say  anything about  how  Indra  got  the  elephant,  Airavata,  as  his vehicle.  Sing  to  the  glory  of  Indra  against  whom  in his  chariot  driven  by  two  horses  no  enemy  would  dare to  face. The  Rgveda  gives  great  importance  to  agriculture. Areas  under  cultivation  were  called  Urvara  and 'Ksetra'.  Fields  were  ploughed  by  attaching  six,  eight and  even  twelve  bullocks  to  the  plough.  Water  was  taken from  hradas  and  Kulyakas  (ponds  and  tanks)  for  the purpose  of  irrigation.  Agriculture  was  a  very  familiar art  to  them.  They  used  to  cultivate  all  sorts  of  grains and  grams  including  yava.  They  conducted  trade  by the  exchange  of  goods  generally.  There  is  a  reference ii  one  place  of  the  use  of  a  coin  'Niska' The  Aryas  were  clever  in  the  art  of  leather  work,  wood- work and  metallurgy.  They  were  well  versed  in  medi- cine also.  In  a  sukta  of  the  ninth  mandala  it  is  stated that  the  father  of  a  rsi  was  a  medical  practitioner. There  are  references  to  many  industries  also.  Weav- ing was  a  very  important  industry  at  that  time.  Cotton cloth  and  woollen  blankets  were  made  by  them  on  a large  scale.  Iron  was  used  by  them  with  great  skill. The  manufacture  of  armours  and  the  descriptions  about them  in  Rgveda  are  ample  evidence  of  the  proficiency of  the  Aryas  in  ironmongery  and  blacksmithy.  Sea voyage  was  not  familiar  to  them.  References  to  traders cruising  in  boats  in  the  Sindhu  river  do  not  give  much importance  to  the  cruising.  In  food  rice  and  ghee  were important.  Meat  was  also  relished.  Rsis  wore  animal skins  but  others  wore  dhotis  and  shawls. During  the  Rgvedic  times  their  social  structure  was divided  into  four  stages:  Grama  was  a  colony  of  fami- lies and  was  the  nucleus  of  the  society.  A  number  of gramas  formed  into  a  place  called  Visaya.  A  number of  Visayas  became  what  was  known  as  'Janam'.  The importance  of  Janas  can  be  understood  by  the  state- ments made  about  Pancajanas  and  the  existence  of special  Janas  like  Yadavajana  and  Bharata  Jana. There  is  no  wonder  why  the  Aryas  v\  ho  had  to  live  among enemies  accepted  kingship.  The  Rgveda  narrates  the difficulties  people  would  have  to  encounter  if  they  were left  to  fight  their  enemies  without  a  proper  leader  and so  advocates  Kingship  and  gives  it  an  exalted  position in  their  social  structure.  Sukta  22,  Anuvaka  12  of Mandala  10  describes  the  coronation  of  a  King  thus: "I  do  hereby  crown  you  as  King.  Come  to  our  midst. Rule  us  with  courage  and  an  unwavering  mind.  Let all  your  subjects  love  you.  Let  thy  kingdom  remain with  you  for  ever".  The  next  mantra  is  also  of  che same  idea.  A  King  is  above  punishment.  The  veda speaks  about  many  famous  kings  of  which  the  following are  worth  mentioning.  Divodasa,  Sud  s,  Ambarlsa, Nahusa  and  Pururavas. The  chief  priest  was  always  the  political  advisor  also. Visvamitra  and  Vasistha  were  two  great  priests  of  the Bharata  dynasty.  There  were  other  priests  also.  Men- tion is  there  about  a  Rajasabha  though  nothing  is  said about  their  powers  or  functions.  It  can  be  surmised that  theSabha  was  constituted  of  only  men  of  character and  learning. It  is  interesting  to  note  the  type  of  domestic  life  in vogue  then.  A  father  had  the  right,  to  sell  his  children, To  cite  an  example  is  the  story  of  SunaSsepha  who  was made  into  a  cow  and  sold  to  Visvamitra  who  looked after  him  well.  The  father  had  the  right  to  make  his children  lose  all  rights  over  his  properties.  Visvamitra sent  out  from  his  family  fifty  sons  who  refused  to  obey him.  Dowry  was  current  then.  Sukta  11,  Anuvaka  3, Mandalam  10  ordains  that  the  bride  should  go  to  the house  of  her  husband  after  the  marriage.  Polygamy  was not  objected  to.  There  is  a  mantra  to  harass  the  co-wife and  its  purpose  is  to  make  the  husband  more  attached to  her  who  hates  the  co-wife.  The  originator  of  this mantra  was  Indranl,  the  queen  of  Indra.  Indra  had many  wives.  Marriage  was  considered  as  a  necessary duty.  Widow  marriage  was  allowed. The  Rgveda  gives  the  picture  of  a  society  of  people who  were  always  at  war  with  each  other.  "We  are surrounded  by  mighty  enemies.  Help  us".  This  is  the slogan  that  rings  out  from  the  Rgveda. The  Rgveda  is  a  history  of  the  Aryas.  The  march  from Kubhatata  (Kubul)  to  the  banks  of  Yamuna  is  depict- ed there.  It  was  at  Kubhatata  that  the  mantras  were first  made.  When  they  reach  the  banks  of  the  Ganga the  period  of  Rgveda  ends.  The  crossing  of  each  of the  five  rivers  of  Pancanada  is  treated  as  a  big  event by  the  rsis.  When  they  saw  the  huge  and  deep  river, Sindhu,  they  were  amazed.  The  wonder  is  reflected  in  a lovely  mantra.  It  was  after  crossing  Sindhu  that  they  had to  oppose  the  'Dasyus'.  The  Rgveda  itself  records  that the  Dasyus  were  more  cultured  than  the  Aryas.  $am- bara,  a  Dasyu  King,  was  the  ruler  of  a  hundred  cities. Their  fortresses  were  strong.  They  have  been  described in  the  Rgveda  as  Asvamayi,  Ayasi  and  Satabhujl. The  chief  opponents  of  the  Aryas  were  a  tribe  of  people called  Panis.  From  the  Nirukta  of  Yaska  we  are  given to  understand  that  the  Panis  were  mainly  engaged  in trade.  The  Rgveda  names  many  Dasyu  kings  of  which the  following  few  were  more  daring  and  brave  and  the Aryas  acknowledged  their  superior  strength  and  courage : Dhuni,  Cumuri,  Vipru,  Varcis  and  Sambara.  Among ARYA 92 ASANA the  several  divisions  of  the  Dasyus,  the  Simyus,  KIkatas, Sigrus  and  Yaksus  ranked  foremost  in  power.  They  are described  as  having  black  colour  and  flat  noses  and speaking  a  language  different  from  that  of  the  Aryas. We  may  surmise  from  these  facts  that  they  belonged to  the  Dravida  class  of  people.  They  never  conducted yaga  nor  did  they  worship  gods  like  Indra.  They  were idol  worshippers  for  they  have  been  abused  as  'Sisna- devas'.  Later  the  Aryas  learnt  from  the  Dasyus  the worship  of  Siva,  Devi  and  Liuga. Conquering  these  daring  and  cultured  enemies  the Aryas  reached  the  banks  of  the  Yamuna  to  find  to  their pleasant  surprise  a  radical  change  in  themselves.  The Bharatas  settled  themselves  in  the  land  between  the Yamuna  and  Gaiiga  and  remained  friendly  with  the Dasyus  living  to  the  east  of  Ganga.  The  Aryas  who settled  down  in  Pancanada  were  strong  and  to  prevent them  from  coming  and  conquering  them  Bharata  tried to  keep  them  remain  on  the  other  side  of  Sutudri (Sutlej) .  This  led  to  a  war  called  Dasarajna. This  war  is  to  be  considered  as  one  of  the  most  impor- tant of  wars  in  the  world.  Those  who  opposed  Sudas were  Aryas  though  among  the  supporters  of  Sudas  were also  Aryas.  It  was  the  people  under  Sudls  who  came out  victorious  in  that  war  and  put  a  stop  to  further conquests  by  the  Aryas.  From  thereafter  the  Aryas joined  hands  with  the  aborigines  and  laid  the  foundation for  the  great  Hindu  civilization.  Thereafter  the  Rgveda states  about  prayers  for  help  to  combat  'our  enemies of  Aryas  and  Dasyus'.  The  gods  who  were  recognised later  were  those  who  were  not  found  in  the  vedas  of the  Aryas.  The  worship  of  Mahayogi  and  Devi  found in  Mohenjodaro  is  an  evidence  of  this  change. ARYA.  One  of  the  seven  mothers  who  were  present  at the  birth  of  Subrahmanya.  (Sloka  13,  Chapter  228, Vana  Parva,  MB.) . ARYAKA.  A  famous  serpent.  (Sloka  7,  Chapter  35, Adi  Parva,  M.B. )  Aryaka  is  associated  with  Bhlmasena in  the  following  story.  Once  Duryodhana  gave  snake poison  in  his  food  to  Bhlmasena.  Unaware  Bhlma  took his  food  as  usual  and  went  to  bathe  in  the  river.  After some  time  Bhlma  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.  Bhlma  reaching  the  bottom was  bitten  by  all  the  snakes  there.  This  fortunately served  as  an  antidote  and  the  poison  in  Bhlma's  body was  neutralized  and  Bhlma  became  his  old  self  again and  killed  all  the  serpents.  Those  serpents  who  escaped went  and  brought  their  chief,  Vasuki.  At  that  time  it  was Aryaka  who  advised  Vasuki  to  give  him  'rasapana'. (Slokas  64-68,  Chapter  127,  Adi  Parva,  M.B.) . ARYAKU.  Another  name  for  Durgadevi.  (Chapter  12, Agni  Purana) . ARYAVARTA.  Another  name  for  Bharata.  There  is also  a  place  of  that  name.  According  to  Smrti  the  land lying  between  the  Himalayas  and  the  Vindhyas  is  called _  Aryavarta.  (Sloka  15,  Chapter  325,  Sand  Parva,  M.B.). ARYAVARTA.     A  king  of  the  dynasty  of  Visvakarma. Genealogy.  Descending  in  order  from  Visnu  are  Brahma, Dharma,  Prabhasa,  Visvakarma,  Priyavrata,  Agnldhra, Nabhi,  Rsabha  and  Aryavarta. Of  these  Rsabhxgotof  his  wife  Ja/antI  twenty  sons: Bharata,  KuSlvarta,  Ilavarti,  Brahmavarta,  Aryavarta Malaya,  Ketu,  Bhidrasena,  Indrasprk,  Vidarbha, Klkata,  Kavi,  Hari,  Antarlksa,  Prabuddha,  Pippalayana, Avirhotra,  Dramida,  Cainasa  and  Karabhajana.  Of  these Bharata  ruled  over  this  land  and  gave  it  the  name Bharata.  Brothers  of  Bharata  ruled  different  parts  of  this land.  Dramida's  land  became  known  later  as  Dravida (Daksinabharata) . ASADHA  I.  A  Ksatriya  King.  He  was  the  incarnation of  a  Raksasa  called  Krodhavasa.  Kas/apa  was  the  son of  Marlci,  Brahma's  son.  Kasyapa  married  Krodha- vasa, daughter  of  Daksa.  The  Raksasa  group  called Krodhuvasas  were  the  children  of  Krodhavasa.  Many Ksatriya  kings  trace  their  descent  from  this  group  of Raksasas.  The  names  of  such  Ksatriya  Kings  are  given below:  Madraka,  Karnavestha,  Siddhartha,  Klta- kariddha,  Subahu,  Balhika,  Kratha,  Vicitra,  Suratha, Ciravasas,  Kauravya,  Dantavaktra,  Durjaya,  Rukmi, Janamejaya,  Asadha,  Vayuvega,  Bhuritejas,  Ekalavya, Sumitra,  Gomukha,  Vatadhana,  and  Ksemadhurti. (M.B.,  Adi  Parva,  Chapter  6,  Verses  59-64). ASADHA  II.  Siva.  (M.B.,  Anusasana  Parva,  Chapter 17,Verse  121). ASADHABHCTI.     See  under  Pancatantra. ASADHA.  Name  of  a  month.  By  feasting  in  this  month, one  will  have  many  sons  and  much  wealth.  (M.B.,  Anu- sasana Parva,  Chapter  106,  Verse  26) . ASADHA.  Name  of  a  star.  After  observing  a  fast  on  the day  of  this  star,  if  curd  is  given  to  a  Brahmin  of  noble birth,  one  can  take  rebirth  in  a  family  having  many cows.  (M.B.,  Anusasana  Parva,  Chapter  64,  Verses _  25-26). ASADHAKA.  A  mahout  in  the  Udayana  story.  In Kathasaritsagara,  Kathamukhalambaka,  5th  Taranga,  we find  a  reference  to  an  elephant  called  Bhadravati  and  a mahout  named  Asadhaka  in  the  palace  of  the  heroine, Vasavadatta. ASAMGA.     See  under  ANA§A. ASAMGAPLAYOGI.  A  King,  who  was  generous  by nature.  In  the  Rgveda,  there  is  a  reference  to  this  King who  once  lost  his  masculinity  and  was  transformed  into a  woman  but  was  restored  to  manhood  by  a  Muni named  Medhyatithi. ASANA.  Posture  in  Yogabhyasa.  There  are  different types  ofasanas.  The  chief  of  them  are  given  below: 1 )  Bhujangasana,     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,  concen- trate the  mind  on  health.  Keeping    the   feet    close    to- gether 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  back- wards  as    far  as   possible.  At  this  time,  the  trunk  and legs  should  be  in  close  contact  with  the  ground.     Gra- dually raise  the  chest,  supported  by  the  hands  on   the ground.  Bring  the  head  down  in  the  same  way  as  it  was raised  and  restore  the  body  to  its  former  position.  This asana  strengthens  the  backbone. 2)  Salabhasana.     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 ASAVAHA  I ASRAVYA pressing  the  fists,  firmly  against  the  ground.  Until  the asana  is  completed,  do  not  send  out  the  breath.  Keep the  legs  straight  and  stiff.  The  lower  abdomen  and  legs may  be  raised  slightly.  This  makes  the  asana  complete. On  feeling  suffocation,  the  legs  must  be  brought  down slowly. Besides  these,  there  are  many  other  asanas  like  Dhanur, Pascimatanasana,      Halasana,      Mayarasana, asana, Sarvaiigasana,  Matsy asana,  Sirsasana,  Arddhamatsy- endrasana,  Padahastasana,  Trikonasana,  Udcjlyasana, Nauli,  Viparltakarani,  Yogamudra,  Savasana,  etc.  (See under  Yoga)  . ASAVAHA  I.  A  son  of  Kasyapa  and  Aditi.  From  Visnu Brahma,  from  Brahma  Marici  and  from  Marlci  Kasyapa were  born.  Kasyapa  married  Aditi.  daughter  of  Daksa. Aditi  gave  birth  to  ten  sons  :  Brhadbhanu,  Caksur- atma,  Vibhavasu,  Rcika,  Savita,  Arka,  Bhanu,  Asavaha, Ravi  and  Vivasvan.  Vaivasvata  Manu  was  the  son  of Vivasvan.  (M.B.,  Adi  Parva,  Chapter  1,  Verse  42). ASAVAHA  II.  A  prince  of  the  Vfsni  dynasty.  He  was present  at  the  Svayariivara  of  Draupadi.  (M.B.,  Adi Parva,  Chapter  185,  Verse  19). ASRAMA.  Asramites  (Inmates  of  an  Asrama)have  to  pass through  four  stages.  The  four  stages  of  Brahmacarya. Garhasthya,  Vanaprastha  and  Sannyasa  are  known  as the  four  Asramas.  Visnu  Purana,  Part  III,  Chapter  9 describes  each  of  the  Asramas  as  follows  : 1.  Brahmacarya.     "After    Upanayana     a     boy    should maintain   a   Brahmacari's  vrata,  engage  himself  in  the study    of  the    Vedas,    suppress  his   indriyas    (the    five senses)  and  live  in  the  house  of  the    preceptor.   Living there  with   proper   observance    of  sauca,  customs  and vratas  he   should    serve  and   attend  on  the  Guru.  The study    of  Vedas    should   be  with  proper  observance  of Vratas   and    steady    attention.    A    Brahmacari    should worship  with  concentration,  the  Sun   and  Agni    at    the time  of  the  two   sandhyas  (dawn  and  dusk)    and   after that  he  should  do  obeisance  to  the  Guru.  When  the  Guru stands,  he  should  also  be  standing.  When  the  guru  walks, he  should  walk  behind  him  and  when  he  sits,  he  should sit  in  a  lower  position.  The  Sisya  (disciple-pupil)  should not  do  anything  against  the  guru.  When  the  guru  him- self asks,  the  Sisya  should  sit  in  front  of  him  and  recite Vedas  without  attending  to   anything  else.  After  that, with    his  permission    he  may  eat  food  which  has  been got   by    begging.    The  Sisya  may  take  his  bath  in  the water  only  after  the  Acarya  (guru)  has  taken  his   bath in  it.   Everyday  the  Camata,  darbha,  water  and  flowers which  the  guru  needs,  must  be   brought    and  supplied (by  the  Sisya). 2.  Garhasthya.     After  the  study  of  the  Vedas  the  intelli- gent sisya  gives  Gurudaksina  (Payment  to  the  precep- tor)   and   with    the    consent   of  the  Guru,  enters  into Grhasthasrama.    Then  he  is  to  marry  and  by    earning money   from    a    suitable    occupation,  should   fulfil    all obligations    of  a    Grhastha  according  to    his  capacity. The  Grhastha  who  worships  the  Pitt's    with  Pindadana (offerings  of  rice  balls),  Devas  with  Yagas    (sacrifices), Rsis  with  Svadhyaya   (self  discipline),  Prajapatis   with begetting  of  children,  spirits  with  bali  (offering  of  food etc.)    and   the  whole  world  with  love,   attains  the  holy world  by  his  own  virtuous  deeds.  Grhasthasrama  is    the only  source  of  support   for  sannyasis   and    brahmacarls who  beg  their  food.  Therefore  feeding  them    is    an    act of  nobility.  Brahmanas  travel  from  country  to   country to  study  Vedas,  for  pilgrimage  and  for  seeing  the  places. The  Grhastha  is  the  only  refuge  and  support  of  those who  are  homeless,  who  do  not  carry  their  food  with them  and  those  who  spend  the  night  wherever  they reach.  If  such  people  come  to  his  house,  the  Grhastha should  welcome  them  with  kind  and  loving  words,  and give  them  bed,  seat  and  food.  The  guest  who  leaves  a house  disappointed,  is  really  departing  after  transfer- ring his  own  sins  to  that  householder  and  taking  away all  the  virtuous  deeds  of  the  householder.  It  is  not proper  for  the  Grhastha  to  treat  a  guest  with  disrespect, to  behave  rudely  or  treacherously  towards  him,  to  regret what  has  been  given  to  the  guest,  or  to  obstruct  or rebuke  him.  The  Grhastha  who  performs  the  supreme duty  of  Grhasthasrama  in  this  way  properly,  is  liberated from  all  secular  bonds  and  reaches  the  noblest  worlds. 3.  Vanaprastha.     After   having  finished  all  his  duties  in this  way,    to   his   satisfaction,    the    Grhastha,  with  the commencement  of  old  age,  should  go  to  the  forest,  either after  entrusting  his  wife  to  his  sons  or  taking    her   also with  him.  There,  he  should  use  leaves,  roots  and  fruits for  his    food,    grow    hair   and  beard,  sleep  on  the  bare ground,  lead  the  life  of  a  tapasa  and  receive  and  honour all   classes  of  guests.    His    clothes,  sheets  and  blankets should   be   of  deer-skin   and  darbha  grass.  The  rule  is that  he  should  bathe  three  times  a  day.  Worship  of  gods, performing  homas,  hospitality  to  all  guests,  mendicancy — all  these  are  the  laudable   features    of  Vanaprastha. Any  oil  that  is  available  in  the  forest   is  to  be    used  for his  oil  bath.  Enduring  heat  and  cold,  performing  tapas, are  also  his  duties.  The  Muni  who  observes  this  rule  in Vanaprastha  with  due  austerity,  burns  up  all  his  evils  as with  fire  and  attains  the  eternal  worlds. 4.  Sannyasa.  The  fourth  AsVama  is  that  of  the  Sannyasl. Before   entering    upon    the    fourth  Asrama  one  has  to renounce  the  love  of  travel,  wealth  and  wife    and   also give  up  all  spirit  of  rivalry.  One    who  embraces   sann- yasa    should   abandon    completely   the  efforts   for    the three  Purusarthas  of  Dharma,  Artha    and  Kama,   treat friends   and  foes    alike  and   continue  to  love  all  living beings.  Not  even  a  single  creature  should    be    offended by    thought,    word    or  deed.  Conquering    all  passions, the    Sannyasl    should  renounce  all    bonds  and  attach- ments. 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,  Ksatriyas  and  VaiSyas.  It should   be   after   all  people  have    taken  their  food  and put    out   the   cooking    fire.    The  Sannyasl   should  cast away  all  vices  like  Kama,  Krodha,  Garva,  Lobha,    and Moha  and  should  not  have  any  thought  of  self  in  any- thing. The  Muni  who  goes  about  giving  shelter    to    all creatures    will  not    have  to     fear    any    creature.  The Brahmana  who  follows  the  Sannyasasrama  as  described above   with    a    pure    heart  and  without  difficulty   will shine    like  fire  without  fuel  and  attain    Brahmaloka  in peace. ASRAMAVASA  PARVA.  One  of  the  Parvas  in  the Mahabharata.  (See  under  Mahabharata) . ASRAMAVASIKA  PARVA.  One  of  the  Parvas  in  the Mahabharata.  (See  under  Mahabharata) . ASRAVYA.  A  muni  (sage)  in  Indra's  assembly.  (M.B., Sabha  Parva,  Chapter  7,  Verse  18). ASTlKA ASTlKA ASTlKA.  The  son  of  the  Mahai  si  Jaratkaru  and  his  wife, also  named  Jaratkaru.  He  stopped  King  Janamejaya's Sarpasatra  and  saved  the  nagas. 1 )  Birth.  There  is  a  story  about  Astlka's  birth  in  the Devi  Bhagavata.  Long  ago  the  people  of  the  world  were so  much  troubled  by  the  serpents,  that  they  sought  pro- tection from  KasVapa  Prajapati.  To  find  a  remedy  for this,  Kasyapa  discussed  the  matter  with  Brahma.  To put  an  end  to  the  troubles  from  the  serpents,  Brahma suggested  that  a  number  of  mantras  and  a  deity  as  the basis  of  those  mantras  should  be  created.  Accordingly Kasyapa  created  many  mantras  and  Manasa  Devi  as  the basic  deity  of  those  mantras.  She  is  named  "Manasa- devi"  because  Kasyapa  created  her  by  his  mental power.  ManasadevI  has  eleven  other  names  also,  name- ly Jaratkaru,  Jagatgauri,  SiddhayoginI,  Vaisnavi,  Naga- bhagini,  Saivi,  NagesVari,  Jaratkarupriya,  Astikamata, Visahara  and  Mahajnanayuta. ManasadevI  (Jaratkaru)  when  quite  young,  went  to Kailasa  for  doing  tapas  (penance) .  There  she  did  tapas to  Siva  for  a  thousand  years.  At  last  Siva  appeared  and blessed  her  with  divine  wisdom.  She  returned  with great  learning  and  devotion.  (Devi  Bhagavata,  Navama Skandha) . At  that  time,  a  Muni  (saga)  named  Jaratkaru,  when travelling  through  the  forest  happened  to  see  his  pitrs (souls  of  forefathers)  hanging  over  a  precipice  at the  end  of  a  blade  of  grass.  They  were  hanging  preca- riously at  the  end  of  a  reed  grass,  head  downwards, about  to  fall  into  the  abyss.  Jaratkaru  enquired  why they  were  lying  in  that  condition.  They  explained  that they  were  in  that  plight  because  their  descendant Jaratkaru  had  no  children.  As  he  is  a  bachelor  there is  no  hope  either,  of  his  having  any  issue.  Since  he has  no  children,  we  will  not  get  to  heaven,  they  added. To  save  the  Pitrs  from  their  predicament,  Jaratkaru decided  to  marry.  But  he  wished  to  marry  a  woman who  had  the  same  name  as  his.  Once  Vasuki  met Jaratkaru  and  told  him  that  he  had  a  sister  named Jaratkaru  and  that  he  would  be  very  happy  if  Jaratkaru married  her.  Jaratkaru  accepted  the  offer  readily  and married  Jaratkaru. After  their  marriage,  while  they  were  living  together in  a  place  called  Pus'cara  tlrtha,  an  unexpected  event happened  which  interrupted  the  happy  course  of  their life.  One  evening,  the  husband  was  sleeping  with  his head  in  the  wife's  lap,  under  a  tree.  The  sun  was  about to  set.  As  the  Maharsi  did  not  wake  up  before  sunset,  the wife  became  anxious.  It  is  believed  that  he  who  does  not wake  up  before  sunrise  and  he  who  does  not  offer  pray- ers at  dusk  will  be  guilty  of  the  sin  of  Brahmahatya  (kill- ing a  Brahmin) .  Nor  was  it  proper  to  wake  him  up  from a  sound  sleep.  But  in  the  end,  she  did  wake  him  up. The  husband  sprang  up  in  great  fury.  He  renounced the  wife  then  and  there.  Weeping  bitterly,  she  begged for  his  forgiveness.  At  last  Jaratkaru  relented  and told  her  :  "You  will  have  a  very  noble,  brilliant,  re- nowned, virtuous,  scholarly  and  devout  son  who  will  be a  devotee  of  Visnu  and  a  preserver  of  the  family". After  this  ManasadevI  set  out  to  Kailasa.  When  she reached  there  Parami-Siva  and  Parvati  comforted  her. ManasadevI  was  pregnant.  The  precepts  and  spiritual advice  given  by  Jaratkaru,  Parama-Siva  and  Parvati were  haard  by  the  child  in  the  wjmb  and  so  even  before his  birth  he  became  a  Jftanl  and  a  yogi.  In  due  course Manasadevi  gave  birth  to  a  son  who  was  a  part  of Narayana  (Visnu).  Since  he  was  the  son  of  Manasa- devI who  had  deep  devotion  to  the  Guru  and  to  the Gods,  the  boy  was  named  Aulka. The  Mahabharata,  Adi  Pat  va,  gives  another  reason  for giving  this  name  to  the  boy.  When  the  sage  Jaratkaru abandoned  his  wife,  he  had  blessed  her  saying  that  the child  in  her  womb  would  be  a  brilliant  and  devoted son.  That  is  why  this  boy  came  to  be  called  Astika. 2)  Boyhood    Astika   was    taught   Veda,    Vedarhgas  etc. by  Parama-Siva  himself.  After  receiving    the    blessings of  Parama-Siva,  Astika  went   to  Puskara  tlrtha  and  did tapas  to  Visnu  for  many  years.  Having  received  Visnu's blessings  also,  he  returned  to  Kailasa.  After  living  there happily  with  his  mother  for  some  time,  one   day    they started     to    the  Asrama    of    Kasyapa   Prajapati,    the father  of  ManasadevI.  Kasyapa  was  very  much  pleased to   see    his    noble-hearted    daughter   and  her  brilliant son.     To    enhance    the  fame    and  accomplishments  of the  boy  Kas/apa  gave  a  sumptuous    feast  to  ten  crores of  Brahmins.   (Devi  Bhagavata,  Navama    Skandha) . Vasuki    was    Manasadevi's  brother.     Astika    grew  up there  under  the  care  of  Vasuki.  It  was  Cyavana  Muni who  taught  Samgavedas  to  Astika,  at  this  time.  (M.B., Adi  Parva,  Chapter  48,  Verse  18). 3)  Astika  at  the  Sarpasatra.     Once    King    Parlksit,    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   "Samika".  Samlka's    son,  Srrhgi  came  to  know of  this.    In    his    anger,  Srrhgi  pronounced  a  curse  that King  Parlksit  should  die  within  seven  days  by  the  bite of  Taksaka.    When   Parlksit  heard  of  this,  he    had  a palace   built    on    a    single  pillar    in  the  middle  of  the ocean,  quite  inaccessible  to  Taksaka  and    took    shelter there.  The    most  famous  physicians  and  wizards  were engaged  to  ward  off  the  approach    of  Taksaka  to  that place.     Six  days    passed  like  this.  On  the  seventh  day, determined  to  make  a  final  attempt,  Taksaka  disguised himself  as  an  old  Brahmana  and  set  out  to  the    King's place  of  shelter.  On  his  way  he  met   Dhanvantari  who was    proceeding    to  Parlksit  to  protect    him.  They  be- came friends  and  as  a  result  of  it,  Dhanvantari  returned after     receiving  a  large  number  of  rare  precious  stones given  to  him  by  Taksaka.  Assuming  the  form  of  a  small worm,  Taksaka  secretly  entered  into  a  fruit  which   was to  be  presented  to  the  King.  As  soon  as  the  King   took that    fruit   in    his   hand,  Taksaka    took  his  own  shape and   size    and    bit    the    King  who    died  immediately. Janamejaya  was  the  son  of  this  King  Parlksit. Janamejaya   performed   all  the  obsequies  of  his  father. After  that,  in  a  spirit  of  revenge,  with  the  object  of annihilating  the  whole  race  of  serpents,  he  summoned Brahmanas  to  conduct  a  sarpa  satra  (snake  sacrifice). In  the  sacrificial  fire  specially  prepared  at  that  yaga, many  serpents  were  being  burnt  up.  It  seemed  that  the whole  race  of  serpents  would  shortly  be  wiped  out. But  Taksaka  alone  was  not  to  be  seen.  The  officiating priests  were  beginning  to  get  angry.  Impatient  cries of  Where  is  Taksaka  rent  the  air.  The  frightened Taksaka  fled  for  life  to  the  palace  of  his  friend  Indra and  there  lay  down,  curling  round  Indra's  cot.  When the  priests  understood  this  they  decided  to  use  their charms  and  mantras  which  would  bring  Indra,  his  bed, cot  and  all,  along  with  Taksaka  to  the  sacrificial  fire. ASTlKA  PARVA At  this  stage,  all  the  gods  rushed  to  Manasadevi  and fell  at  her  feet  and  begged  her  to  save  the  situation. The  kindheartcd  Devi  called  her  son  Astlka  and  advis- ed him  to  persuade  Janamejaya  to  stop  the  sarpa- satra.  Astlka  went  to  Janamejaya  and  requested  him to  give  him  the  lives  of  Taksaka  and  Indra  as  a  gift. Janamejaya,  after  consulting  the  munis  and  priests and  at  their  advice,  agreed  to  do  so.  In  this  way,  the Sarpasatra  was  stopped  and  the  remaining  serpents escaped  with  their  lives.  (Devi  Bhagavata,  Navama Skandha,  M.B.,  Adi  Parva). ASTlKA  PARVA.  One  of  the  Parvas  in  the  Maha- bharata.   See  Mahabharata. ASURAM.     A  form  of  marriage.  (See  VIVAHA). ASURAYA>TA.  A  son  of  Visvamitra.   (M.B.,  Anusasana Parva,  Chapter  4,  Verse  56) . ASURI.  An  ancient  Maharsi.  He  was  the  acarya  of Kapila  Samkhyadarsana  and  the  guru  of  the  maharsi Pancasikha.  Once  Asuri  had  a  full  vision  of  God.  He gave  many  precepts  on  spiritual  matters  to  other Maharsis.  The  Bhagavata  says  that  Asuri  received  his spiritual  enlightenment  from  his  wife,  Kapila.  (M.B., Sand  Parva,  Chapter  218,  Verses  10-14). ASVALAYANA  I.  A  son  of  Visvamitra.  (M.B.,  Anu- sasana Parva,  Chapter  4,  Verse  54) . ASVALAYANA  II.  An  Acarya.  He  was  a  disciple  of Saunaka.  Asvalayana  composed  three  famous  works  : Asvalayana  Grhyasutra,  Asvalayana  Srautasutia and  Asvalayana  Stuti. ATAK.A.  A  serpent  born  of  the  Kaurava  dynasty.  This serpent  was  burnt  at  the  Sarpasatra  of  Janamejaya. (Sloka  12,  Chapter  57,  Adi  Parva,  M.B.) ATAVlPURI.  An  ancient  city  in  India,  Sahadeva  con- quered this  city.  (M.B.,  Sabha  Parva,  Chapter  31, Verse  72). ATHARVAVA.  A  sage.  When  Arjuna  dreamed  of  go- ing to  Siva  accompanied  by  Ki'sna  they  visited  in  the dream  the  asVama  of  this  sage  also. ATMADEVA.  See  under  Gokarna. ATREYA.  A  sage.  This  sage  had  acquired  the  power to  go  from  one  planet  to  another.  Once  this  rsi  went to  devaloka  as  the  guest  of  Indra  and  there  he  drank Amrta  (the  celestial  elixir)  and  enjoyed  the  dances  of the  celestial  maidens  A  desire  to  have  a  similar  heaven of  his  own  budded  in  his  mind  and  he  approached Visvakarma  who  gave  him  a  new  heaven  of  his  own. But  before  long  the  demons  took  over  this  heaven from  him.  Though  Visvakarma  took  back  the  same from  the  demons,  Atreya  did  not  go  back  but  returned to  his  old  asrama  on  the  banks  of  Gomati  and  doing penance  there  for  a  long  time  attained  salvation (Brahma  Purana). More  details.     Atreya   was     also     present    among     the ascetics  who  assembled  at  the  sarpasatra  of  Janameiaya (Sloka  8,  Chapter  55   Adi  Parva,  M.B.).    ' 2)  Atreya  was  a  disciple  of  Vamadeva.  (Sloka  6,  Chan- ter 192,  Vana  Parva,  M.B.) . 3)  This  rsi  taught  his  disciples  about    Nirgunabrahma. Sloka  7,  Chapter  137,  Anusasana  Parva,  M.B.). ATREYA(M).     A  place  of  ancient  Bharata.   (Sloka  68 Chapter  9,  Bhisma  Parva,  M.B.). ATREYl  I.  Wife  of  King  Cm.  Svayambhuva  Manu got  of  his  wife  Satarupa  two  sons,  Priyavrata  and  Uttana- pada.  Uttanapada  got  a  son  named  Uttatna  of  Suruci and  one  of  name  Dhruva  of  Sumti.  Dhruva  got  three 95 AYAVASA sons,  Sis{i,  Bhava  and  Sambhu.  Sisti  got  five  sons,  Ripu Ripunjaya,  Sipra,  Vi'kala  and  Vrkatejas.  Caksusa  was, born  to  Ripu  of  his  wife  Brhati.  Manu  was  born  to Caksusa  of  his  wife  Vlram.  Urn  was  the  son  of  Manu. Uru  got  of  Atreyi  Aiiga,  Sumanas,  Svati,  Kratu, Aiigiras  and  Gaya.  (Chapter  18,  Agni  Purana). ATRliYl  II.  A  river.  (Sloka  22,  Chapter  9,  Sabha Parva,  M.B.) . ATREYl    III.     Anasuya,    wife    of    Atri    is    also    called Atrcyl. ATREYl  IV.  Daughter  of  Maharsi  Atri.  She  was  married to  Ahgiras,  son  of  Agni.  Aiigiras  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  wo_uld  gradually  become  mild." Hearing  this  the  devout  Atreyi  transformed  herself  into a  river  and  started  to  cool  him  down  by  constant showers.  This  river  later  on  became  the  famous  Parusni _  Nadl.  (Brahmanda  Purana) . AVAHA.  A  Vayu.  (M.B'.,  Santi  Parva,  Chapter  328 Verse  37) . AVANTIKA.     Daughter  of  Yaugandhariyana,  a    famous character  in  the  story  of  Udayana.    (See  under  Yau^an- dharayana ) . AVARAyA.     A  King  of  Visvakarma's  dynasty. Genealogy.  From  Visnu  were  born  in  the  following order  :  Brahma  -  Dharma  -  Prabhasa-VisVakarma-Priya- vrata-Agnldhra-Nabhi-Rsabha-Bharata-Avarana. Bharata  married  the  world-beauty,  Pancajanl.  Five children,  Sumati,  Rastrabhrt,  Sudarsana,  Avarana,  and Dhiimraketu  were  born  to  her.  (Bhagavata,  Dasama Skandha) . AVARTANANDA.     A  sacred  Tlrtha.  One  who  bathes  in this  tirtha  will  be  able  to    enjoy    life  in    Nandanavana. (M.B.,  Anuslsana  Parva,  Chapter  25,  Verse  45). AVASlRA.     A  place  in    ancient    India.    It   is    said    that Kama    conquered    this    place.     (M.B.,    Vana    Parva Chapter  254,  Verse  9) . AVASTHYA.     An    Agni.    (M.B.,    Vana    Parva,  Chapter 221,  Verse  5). AVIRHOTRA.     A  king  of  Visvakarma's  dynasty. Genealogy.  From  Visnu  were  descended  in  the  following order  :  Brahma  -  Dharma-Prabhasa-Visvakarma-Barhis- mati-Priyavrata-Agnidhra-Nabhi-Rsabha-Avirhotra. Jayanti,  Rsabha's  wife  bore  to  him  twenty  children  who were  :  Bharata,  Kuslvarta,  Ilavarta,  Brahmavarta, Aryavarta,  Malaya,  Ketu,  Bhadrasena,  Indrasprk, Vidarbha,  Klkata,  Kavi,  Hari,  Antarlksa,  Prabuddha, Pippalayana,  Avirhotra,  Dramida,  Camasa  and  Kara- bhajana.  The  eldest  of  them,  Bharata,  became  the  ruler of  India.  From  him  this  country  came  to  be  called 'BHARATA".  All  the  younger  brothers  ruled  over  the _  different  parts  of  this  country. AYATI.  A  daughter  of  Mahameru.  Two  daughters  were born  to  Mahameru,  Ayati  and  Niyati.  Ayati  was  married by  Dhatl  and  Niyati  by  Vidhata.  Dhata  and  Vidhata are  the  two  sons  born  to  Bhrgu  Maharsi  of  his  wife Khyfiti.  Dhata  got  a  son,  Prana,  of  Ayati  and  Vidhata, a  son,  Mrkandu  of  Niyati.  Prfna  got 'a  son  Dyutiman and  he  got  a  ton  Rajavan.  (Chapter  10,  Arhsam  1 ,  Visnu Purana). AYAVASA.  A  King.  There  is  mention  about  this  king in  Sakta  128,  Mandala  1  of  the  Rgveda. AYOGAVA  96 AYOGAVA.  A  special  caste  of  people.  Their  profession was  drama  acting.  They  were  adepts  in  handicrafts.  See under  Caturvarnyam.  (Chapter  151,  Agni  Purana). AYODHADHAUMYA.     See  under   Ayodhadhaumya. AYRAjAS.  Name  of  a  class  of  Kings.  Till  the  beginning of  the  10th  century  A.D.  Ayrajas  were  a  prominent political  force  in  Kerala.  They  ruled  over  a  huge  area  in S.  Kerala  (S.  Travancore)  till  the  time  of  the  Venad dynasty  coming  into  power. AYUDHA  PAR  IKS  A.  A  test  in  the  skill  of  archery  was conducted  when  the  Pandavas  and  Kauravas  finished their  study  at  the  feet  of  Dronacarya.  This  is  described beautifully  in  Chapter  134  of  adi  Parva,  M.B. AYURVEDA.  It  is  the  science  which  the  sage  Dhan- vantari  taught  SuSruta.  This  describes  all  the  diseases and  the  treatment  meant  for  them.  Ailments  are  of  four kinds  :  Saririka  refers  to  fever,  skin  diseases  etc.,  Mana- sika  refers  to  those  arising  out  of  anger  ;  Agantuka refers  to  cuts  wounds  and  injuries,  and  Sahaja  refers  to hunger,  thirst,  old  age,  etc.  (Chapters  279  to  286,  Agni Purana).  Refer  Dhanvantari  for  more  details. AYUS  I.  Son  of  Pururavas  and  father  of  Nahusa. 1 )  Genealogy.     Descending  in  order  from  Visnu  Brahma- Candra-Budha-PurCiravas-Ayus. Ayus  was  born  to  Pururavas  of  Urvasl.  To  Ayus  was born  of  his  wife  Svarbhanavi  Nahusa.  (Sloka  24,  Chapter 7,  Adi  Parva,  M.B.). 2)  Birth  of  the  son.     See  under  Nahusa. 3)  Other  details.     Ayus  was  a    king   who    had  acquired great  power  by  penance.  (Sloka  15,  Chapter  296,  Santi Parva,  M.B. ). AYUS  II.  One  who  was  the  king  of  frogs.  SuSobhana was  the  daughter  of  this  frog-king.  Susobhana  was married  to  King  Pariksit.  For  the  interesting  story  of the  marriage  of  a  king  with  a  frog  see  under  Pariksit  II. AYUSMAN.  KaSyapa,  son  of  Marici,  got  two  sons, Hiranyaksa  and  Hiranyakasipu  and  a  daughter  Simhika, of  his  wife  Diti.  Simhika  became  the  wife  of  Vipracitti. Of  her  were  born  the  celebrated  asuras,  Sairhhikeyas, of  which  Rahu  was  one.  HiranyakaSipu  had  four  brave sons,  Anuvrata,  Vrata,  Prahlada  and  Sarhhrada.  Of these  Vrata  got  a  son  Vrata,  Samhrada  got  Ayusman, Sibi,  and  Baskala  and  Prahlada  got  a  son,  Virocana. Mahabali  was  the  son  of  Virocana.  (Chapter  19,  Agni Purana). B BABHRAVYA.  An  author  of  the  'Science  of  Love'. Svetaketu  was  the  first  of  the  authors  who  had  written on  the  Science  of  amour  (Kama-Sistra).  Babhravya made  only  a  condensation  of  the  work  ofSvetaketu. BABHRAVYAM.  A  clan  or  gotra  of  Brahmanas  in Ancient  India.  It  is  mentioned  in  Mahabharata,  Santi Parva,  Chapter  342,  Stanza  103  that  the  hermit  Galava belonged  to  this  clan. BABHRU  I.  A  maharsi  of  the  line  of  preceptors  from Vyasa.  (See  Guruparampara). BABHRU  II.  A  Yadava  of  the  Vrsni  dynasty.  He  was one  of  the  ablest  of  Yadava  warriors.  (Chapter  14, Daksinatya  Patham,  M.B.).  Even  in  his  old  age  he used  to  do  penance.  SiSupala  carried  away  his  wife  when once  he  was  away  in  Dvaraka.  He  was  a  friend  of  Sri Krsna.  He  died  when  hit  by  an  arrow  from  Vyasa. (Chapter  4,  Mausala  Parva,  M.B.). BABHRUVAHANA BABHRU  III.  A  king  ofKaSi.  By  the  help  of  Sri  Krsna he  attained  Rljyalaksml.  (Chapter  28,  Udyoga  Parva, M.B.). BABHRU  IV.  A  son  of  King  Virata.  (Sloka  33,  Chapter 57,  Udyoga  Parva,  M.B.) . BABHRU  V.  One  of  the  sons  of  Visvamitra  who  were Brahmavadls.  (Sloka  50,  Chapter  4,  Anusasana  Parva. M.B.). BABHRUDAIVAVRDHA.  A  Yadava  king.  The  informa- tion from  Puranas  available  about  him  is  given  below  : 1)  This   Rajarsi    was   an  adept  in  the  art  of  yajna.  He was  a  disciple  of  Narada  and  Parvata   Maharsi.    (Aita- reya  Brahmana  7.34). 2)  He  was  a  Yadava  of  the  Vrsni  dynasty  and  one  of  the seven  noted  ministers  of  the  Yadu  line  of  Kings.  (Sabha Parva,  M.B.). 3)  At  the  time  of  the  kidnapping  of  Subhadra  Babhru- daivavrdha  was  partaking  in  a    grand    festival   at    the mountain  ofRaivataka.  (Chapter  211,  Adi  Parva,  M.B.) . 4)  When  once  this  Rajarsi  went    on   a   visit  to  Krsna, SiSupala    carried    away  his   wife.    (Chapter    42,  Sabha Parva,  M.B.) . 5)  When  in  the  end  theYadavas  in  Dvaraka  quarrelled with   each   other  and  were  destroyed,  the  plight  of  the Yadava    ladies     became    miserable.    Then    Sri    Krsna entrusted  Dvaraka  and  Babhrudaivavi'dha  with  the  task of  taking  care  of  them.  But  in  the    battle  of  the    maces he  was  killed  with  a  mace  thrown  at   him.    (Chapter  5, Mausala  Parva,  M.B.) . BABHRUMALI.     A  sage.  He  was  a  lively  member  of  the Sabha    of  Yudhisthira.    (Sloka    16,    Chapter  4,    Sabha Parva,  M.B.). BABHRUSETU.     A  Gandhara  king.  He  was  the  brother of  Druhyu  and  father  ofPurovasu.  (Chapter  277,  Agni Purana ) . BABHRUVAHANA.     A  son  of  Arjuna. 1)  Birth.  When  the  Pandavas  were  residing  in  Indra- prastha  after  marrying  Pancali,  Narada  went  to  see th°m  once.  With  a  view  to  avoiding  any  quarrel  bet- ween the  Pandavas  over  the  one  wife  they  jointly  possess- ed, Narada  suggested  that  each  should  take  Pancali for  a  year  in  turn  and  he  who  violated  the  arrange- ment should  go  to  the  forest  for  a  year.  Once  Arjuna went  to  the  house  of  Yudhisthira  who  was  with  Pancali and  for  thus  violating  the  arrangement  Arjuna  had  to go  to  the  forest  for  a  year.  During  this  exile  while  he was  staying  at  Gangadvara  he  married  the  serpent  girl, Ulupi  and  got  a  son  called  Iravan  of  her. After  that  he  went  to  a  country  called  Manalur.  At that  time  that  country  was  being  ruled  by  a  king  called Citrangada.  Prabhanjana  one  of  the  forefathers  of Citrangada  had,  by  hard  penance  for  a  progeny,  acquir- ed from  Siva  a  boon  and  each  of  his  successors  got  a son  each  to  maintain  the  line.  But  when  it  came  to Citrangada  to  his  surprise  he  got  a  girl  instead  of  a  son. But  he  got  her  up  as  a  son  and  named  her  Citrangada. It  was  when  she  was  ready  for  marriage  that  Arjuna went  there.  The  king  received  Arjuna  with  respect  and after  enquiring  about  his  welfare  requested  him  to  marry his  daughter.  Arjuna  married  her  and  stayed  there  for three  months.  Leaving  that  place  Arjuna  went  to Pancatirtha  and  there  he  gave  salvation  to  the  celestial maidens  who  were  lying  in  the  tirthas  as  crocodiles. When  he  went  back  to  Manalur  Citrangada  had  deli- vered a  son  whom  he  named  Babhruvahana.  Promising BADARIKASRAMA  (BADARYASRAMA)  97 them  that  he  would  take  them  later  to  Hastinapura,    he left  the  place. 2)  His  fate  to  kill  his  own  father.  It  was  by  a  ruse  that Arjuna  made  Bhisma  fall.  Arjuna  put  Sikhandi  before his  chariot  and  Bhisma  refused  to  take  arms  against  a eunuch  and  accepted  defeat.  But  Gaiigadevi  witnessing the  battle  between  Bhisma,  her  son,  and  Arjuna  from above  could  not  bear  this  foul  play  and  so  cursed  that Arjuna  would  die  at  the  hands  of  his  son.  Ulupi  the serpent  wife  of  Arjuna  heard  this  curse  and  went  to  her father  Kauravya  who  in  turn  went  to  Gaiiga  and  begged for  a  relief  from  the  curse.  Gaiigadevi  then  said  that Arjuna  would  be  killed  by  Babhruvahana  but  would  be brought  to  life  by  Ulupi  by  placing  the  Mftasanjlvani stone  on  the  dead  man's  breast. 3)  The  killing  of  Arjuna.  The  Mahabharata  battle  was over.  When  Yudhisthira  was  performing  the  Asvamedha yaga  Arjuna  conducted  a  victory  march  with  the  yaga horse.  On  his  way  he  reached  Manalur.  At  once  Ulupi called  Babhruvahana  and  asked  him  to  challenge  Arjuna. Babhruvahana  with  his  bow  and  arrows  attacked  Arjuna and  in  the  grim  battle  that  followed  Arjuna  fell  dead. Seeing  this  Citraiigada  came  to  the  place  of  battle weeping  and  abused  Ulupi  for  persuading  Babhruvahana to  kill  his  own  father.  Ulupi  immediately  went  to  the serpent  world  and  brought  the  Mrtasanjivani  stone  and as  she  placed  it  on  Arjuna's  breast  he  came  to  life  as  if waking  up  from  a  sleep.  When  he  saw  Citrarigada, Babhruvahana  and  Ulupi  he  smiled  and  asked  them why  they  had  all  come  there.  Ulupi  then  explained  to him  the  story  of  the  curse  and  extremely  pleased  over the  end  of  the  curse  Arjuna  took  them  all  to  Hastina- pura. (Chapters  218  to  210  of  Adi  Parva  and  Chapters 79  to  82  of  Asvamedha  Pawa,  M.B.). 4)  Other  details.  (1 )  On  reaching  Hastinapura  Sri  Krsna gave  Babhruvahana  as  a  present  a  chariot  drawn  by divine  horses.  (Sloka  6,  Chapter  88,  AsVamedha Parva,  M.B.) . (2)  The  diffeient  names  given  to  him  in  the  Puranas  are as  follows  :  Citrangadasuta,  Manippurpati,  Dhananjaya- suta  and  Manipuresvara. BADARIKASRAMA.  (BAD ARYASRAMA ) .  A  very holy  place  in  the  Himalayas.  It  was  here  that  Nara  and Narayana  did  penance  for  thousands  of  years  and  the Puranas,  therefore,  give  it  a  very  prominent  place  in them. BADARlPACANA  TlRTHA.    (BADARAPACANA).     A sacred  place  in  Kuruksetra.  If  one  lives  here  fasting  for twelve    years    eating    dates  only,    one    will  become  as great  as  Vasistha.  (Chapter  83,'Vana  Parva,  M.B.). BADARlVANA.     A  sacred  place.  ViSalapurl   an   ancient city  of  puranic  fame  is  near  this  place.     The  Badarik- asYama  comprises  Badarivana  and  Visalapurl  also. BADAVAGNI.     See  under  Aurva. BADHIRA.  A  serpent  of  the  Kasyapa  dynasty.  (There is  a  reference  to  this  serpent  in  Sloka  16,  Chapter  74, Udyoga  Parva.  M.B.) . BADULI.  A  son  of  Visvamitra.  He  was  a  follower  of the  Brahma  cult.  (M.B.,  AnuSasana  Parva,  Chapter  4, Stanza  53). BAHIRGIRI.  A  mountainous  region  of  ancient  Bharata. Mention  is  made  in  Mahabharata,  Sabha  Parva, Chapter  27,  Stanza  3  that  this  country  lying  in  the vicinity  of  the  Himalayas  had  been  conquered  by  Arjuna during  his  conquest  of  the  North, BAHUKA  II BAHU  I.  A  king  of  the  Surya-varhsa  (solar  dynasty) .  He was  the  father  of  Sagara.  He  is  known  by  the  name Subahualso.  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  poison- ed when  the  child  was  in  her  womb  the  son  was  given the  name  Sagara  (with  poison) .  It  is  said  in  Maha- bharata, Adi  Parva  that  this  prince  became  a  famous king  later. BAHU  II.     Mention    is  made    in  Mahabharata,  Udyoga Parva,  Chapter  4,  Stanza  22,  that  the  Pandava's  thought of  sending  an  invitation  to  a  king  named  Bahu  for   the battle  between  the  Kurus  and  themselves. BAHU  III.     A  king  of  the  Sundara  dynasty.    Mention   is made    about  this  king  in  Mahabharata,  Udyoga  Parva Chapter  74. BAHUBHA.RYATVA.  (Polygamy).  Polygamy  was  a custom  in  vogue  in  ancient  India.  It  was  not  prohibit- ed for  a  man  to  have  more  than  one  wife.  It  was customary  to  give  dowry  also.  It  is  said  in  the  Rgveda, Mandala  10,  Anuvaka  3,  Sukta  1 1  that  the  bride  should proceed  to  the  house  of  the  husband,  after  the  marriage. A  spell  (mantra)  meant  for  keeping  down  one's  co-wife, is  seen  in  the  Rgveda,  Mandala  10,  Anuvaka  11,  Sukta 17.  It  is  a  prayer  to  destroy  the  love  of  husband  for  a co-wife  and  to  direct  that  love  towards  oneself.  The deity  of  this  spell  is  Indrani  the  wife  of  Indra  who  was a  polygamist.  In  those  days  marriage  was  an  essential duty.  Widow  marriage  was  not  forbidden. BAHUDA.  A  holy  bath.  If  one  stays  in  this  place  for  a night  in  celibacy  and  fast,  one  will  get  the  fruits  of performing  a  sacrifice  to  devas  (gods).  The  modern investigators  say  that  this  place  is  on  the  bank  of  river Dhavala  which  flows  near  Avadhi.  It  is  mentioned  in Mahabharata,  Santi  Parva,  Chapter  23  that  the  hermit Likhita  had  recovered  his  lost  hand,  by  bathing  in  this holy  place  and  giving  oblations  to  his  ancestors. BAHUDAMA.  An  attendant  of  Subrahmanya.  (M.B., Salya  Parva,  Chapter  46,  Stanza  10). BAHUDANTAKA.  A  book  on  the  science  of  Ethics  (Niti- £astra) ,  the  work  of  Brahma.  It  contains  ten  thousand chapters.  This  book  was  abridged  into  five  thousand chapters  by  Purandara.  (M.B.,  Santi  Parva,  Chapter  69, Stanza  83). BAHUDANTl.     Mother  of  Purandara  who  was  the  Indra during    the   Manvantara    (Period  of  a  Manu )  of  Manu Vaivasvata.  (See  the  word  Purandara). BAHUDASUYAS"  A.     The  wife  of  Pariksit,  a  King   of  the Kuru  dynasty.  A  son  named  Bhlmasena  was  born  to  her (M.B.,  Adi  Parva,  Chapter  95). BAHUGAVA.     A   king   born   of  the  family   of  Yayati. (Bhagavata,  Skandha  9 ) . BAHUKA  I.  A  serpent  born  in  the  family  of  Kauravya. This  snake  fell  in  the  sacrificial  fire  of  Janamejaya  and was  burnt  to  death.  (M.B.,  Adi  Parva,  Chapter  57, Stanza  13). BAHUKA  II.  The  pseudo-name  assumed  by  Nala  when he  was  living  in  the  palace  of  Rtuparna  in  disguise. For  further  information  see  the  word  Nala. BAHUKA  III 98 BAHUKA  III.  A  mighty  hero  of  the  family  of  the \  rsiiis  About  this  Bahuka,  mention  is  made  in  Maha- bhafata,  Vana  Parva,  Chapter  129,  Stanza  19. BAHULA  I.  A  river.  In  Mahabharata,  Bhisma  Parva, Chapter  9,  Stanza  29,  mention  is  made  about  this  river which  is  famous  in  the  Puranas. BAHULA  II.  An  attendant  of  Subrahmanya.  (M.B., Salya  Parva,  Chapter  46,  Stanza  3). BAHULA  HI.  Wife  of  Vidura  a  Brahmin,  who  frequented the  houses  of  harlots.  Bahula  was  in  the  habit  of  going to  the  temple  of  Gokarna  and  hear  Puranas,  after  the death  of  her  husband.  By  this  good  deed  Vidura  got deliverance  from  sin.  (Skanda  Purana  3.3.22). BAHULASVAN  1.  A  king  of  the  family  of  Sri  Rama. (Bhagavata,  Skandha  9) . BAHULASVAN  II.  A  king  of  Mithila.  He  was  god- fearing. Once  Sri  Krsna  visited  his  palace.  At  that  time he  received  much  good  advice  from  Sri  Krsna.  (Bhaga- vata, Skandha  10). B  \HUMULAKA.  A  serpent  born  to  Kasyapa  Prajapati of  his  wife  Kadru.  (M.B.,  Adi  Parva,  Chapter  35, Stan/a  16). BAHUPUTRA.  A  Prajapati  (creator) .  He  was  one  ot the  spiritual  sons  (Manasaputras)  of  Brahma.  (Vayu Purana  65:53). BAHUPUTR1KA.  An  attendant  (female)  oi  bubrah- manya.  (M.B.,  Salya  Parva,  Chapter  46,  Stanza  3) . BAHURATHA.  A  king  of  the  family  of  Bharata. (Bhagavata,  Skandha  9) . B  \HURDPA.  One  of  the  eleven  Rudras.  Eleven Rudras  were  born  to  Kasyapa  by  his  wife  Surabhi. Surabhi,  who  had  been  purified  by  Mahesvara  whom she  had  pleased  by  her  penance,  got  as  sons,  Aja, Ekapad,  Ahirbudhnya,  Tvastr  and  Rudra.The  renown- ed Visvarupa  was  the  son  of  Tvastr.  The  eleven Rudras  are  Kara,  Bahurupa,  Tryambaka,  Aparajita, Vrsakapi,  Sambhu,  Kapardin,  Raivata,  Mi'gavyadha, Sarpa  and  Kapalin  The  number  of  the  Rudras  is  one hundred  lakhs.  They  pervade  everything  moving  and not  moving.  (Agni  Purana,  Chapter  18). BAHUSALI.  A  prince  of  Avanti.  He  was  a  friend  ot  bri- datta.  (For  further  information  see  the  word  Sridatta) . BAHUSUVARYAKA.  An  ancient  city  on  the  bank  of the  Ganges.  (Kathasaritsagara) . BAHUVADYA.  A  country  in  ancient  India.  Mention is  made  about  this  country  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Stanza  55. BAKU VIDHA.  A  king  of  the  family  of  Anga.  (Agni Purana,  Chapter  277). BAHUYOJANA.  An  attendant  of  Subrahmanya.  (M.B., '  Salya  Parva,  Chapter  46,  Stanza  9). BAHV\Sl.  One  of  the  hundred  sons  of  Dhr'tarastra.  It is  mentioned  in  Mahabharata,  Bhisma  Parva,  Chapter 28  that  he  was  killed  by  Bhimasena  in  the  battle  oi Mahabharata. B\HYAKAR""A.     A  serpent  born  to  Kasyapa  Prajapati '  of  his  wife,  Kadru.    (M.B.,  Adi    Parva,    Chapter    35, Stanza  9) . BAKAII BAHYAKU.NDA.  A  serpent  born  in  the  family  of  Kas- yapa Prajapati.  Mention  is  made  about  this  serpent  in Mahabharata,  Udyoga  Parva,  Chapter  103. BAHYASVAN.  A  king  of  the  Puru  dynasty.  He  was  the son  of  King  Purujati.  Five  sons  were  born  to  Bahyas- van  called  Mukula,  Srnjaya,  Brhadistha,  Yavinara  and Krtnila.  These  five  sons  became  famous  as  Pancalas. Of  these,  the  family  of  Mukula  became  the  Mauku- lyas,  who  were  having  temples  and  were  of  two  classes. A  son  named  Paftcasva  was  born  to  Mukula.  A  son named  Divodasa  and  a  daughter  named  Ahalya  were born  to  PancaSva.  Ahalya  got  with  child  from  the hermit  Saradvata  and  gave  birth  to  a  son  named  Sata- nanda.  (Agni  Purana,  Chapter  278) . BAKA.  Daughter  of'the  demon,  Sumali.  He  had  four daughters  :  Baka,  Puspotkata,  Kaikasi  and  Kumbhi- nadi.  Ravana  is  the  son  of  Kaikasi.  (Uttara  Rama- yana ) . BAKA  I.     A  demon.    The   Pandavas  escaping    from  the trap   of  Arakkilla  (lac-house)    through  a  secret  tunnel went   to    the   village     Ekacakra  on  the   banks   of  the river  Gaiiga  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  shelter- ing   the    Pandavas.  That  brahmin  had  besides  his  wife one  son  and  a  daughter.  The  problem  arose  as  to  who should  go  to  the  demon.    The  father   was   willing    but the  wife  did  not  want   him  to  go  and  vice   versa.  The children    began    to   cry    and  hearing  the  noise  Kunti, mother   of  the   Pandavas,    went   there   to  enquire  and learned,  the  tragic  story  of  the  family.  She  immediately went   to  Bhima    and  acquainted  him  with  the  problem before  the  brahmin.  Bhima  at    once  volunteered  to  go to  the  demon  deciding  to    kill  the   man-eater  and  thus putting  an  end  to  his  depredations. Bhima  started  on  his  journey  to  the  demon    carrying  a cartload  of  rice  and  curry.  Deliberately  Bhima  arrived at    the  place   of  the  demon    very  late.  Baka    rolled  his eyes    in  anger    at    the    sight    of   the    late-comer.  But Bhima  without  heeding  him  sat  in  front  of  the   demon and  started  eating  the  rice    and   curry.  Baka    charged at  Bhima  with  fury  but   Bhima  defended  and  a  battle ensued  in    which    Baka  was  killed    and    he  fell    dead like  a  mountain-head  dropping  down.*  (Chapters  157- 164,  Adi  Parva,  M.B.) . BAKA  II.  A  demon.  As  young  boys  Sri  Krsna  and Balaramabhadra  were  once  playing  in  Ambadi  (Goku- la)  on  the  banks  of  the  river  Yamuna  when  (the demon,  Baka,  despatched  by  Kamsa,  went  to  them  in the  form  of  a  huge  terrible-looking  stork.  In  no  time opening  its  ferocious  beaks  the  stork  swallowed  Krsna. But  the  touch  of  Kr-sna  burnt  the  throat  of  the  bird and  vomitting  Ki'sna  the  bird  fell  dead. •Kirmtra    a  demon,  was  the  brother  of  Baka.  (Sloka  23,  Chapter  ,1,  Aranya  Parva,  M.B.). /It  is  in  the  ,oth  Skandha  of  Bhagavata  that  the  story  of  this  Baka   occur,.     But  in  the  vernacular  translate  of  the  same   the   story, not  so  clear.  Hence  the  original  in  Sanskrit  is  quoted  below  : Sa  vai  Bako  nama  mahanasuro  bakarupadnrk Agatya   sahasa  Krsnam    tiksnatundo    'grasadbah Krsnam  mahabakagrastarh  drstva  Ramadayo  'rbhakah Babhuvurindriyaniva  vina  pranam  vicetasah. BAKA  III 99 BALBHADRA' BAKA  III.  (Bakadalbhya) .  The  great  sage  who  poured into  the  sacrificial  fire  the  country  of  King  Dhrtarastra. For  details  see  under  Dalbhya. BALA.     A   sacred  incantation.   (See  Atibala). BALA  I.  (VALA) .  A  demon  born  to  Kasyapa  Prajapati of  his  wife  Danayu.  This  demon  had  three  brothers: Viksara,  Vira  and  Vrtra.  It  was  this  Bala  who  later  on became  the  king  of  Pandyadesa.  (Sloka  42,  Chapter 67,  Sloka  33;  Chapter  65',  Adi  Parva,  M.B.) . Chapter  168  of  Vana  Parva  states  that  this  Bala  was killed  by  Indra.  (For  details  see  Vala) . BALA  II.  A  deva  born  to  Varuna  of  his  elder  brother's wife.  (Sloka  52,  Chapter  66,  Adi  Parva,  M.B.). BALA  III.  The  son  born  to  Parlksit  of  the  Iksvaku dynasty  of  the  daughter  of  MandukarSja.  This  Bala had  two  wives,  Sala  and  Dala.  (S'loka  38,  Chapter  192, Vana  Parva,  M.B.) . BALA  IV.  A  monkey.  In  the  battle  with  Kumbhakarna this  monkey  did  many  brave  deeds.  (Sloka  6,  Chapter 287,  Vana  Parva,  M.B.) . BALA  V.  One  of  the  two  warriors  whom  Vayu  Bhagavan gave  as  a  gift  to  Subrahmanya.  The  name  of  the  other was  Atibala.  (Sloka  44,  Chapter  91,  Salya  Parva, M.B.). BALA  VI.  A  Maharsi  of  ancient  Bharata.  He  was  the son  of  Maharsi  Arigiras.  (Sloka  27,  Chapter  208,  Santi Parva,  M.B.) . BALA  VII.  A  sanatana  Visvadeva.  (Sloka  30,  Chapter 91,  Anusasana  Parva,  M.B.) . BALA  VIII.  A  parsada  of  Visnu.  When  Vamana  trampl- ed over  the  head  of  emperor  Bali  and  sent  him  to the  underworld,  the  followers  of  Bali  ascended  the yajna  mandala  and  created  a  commotion.  Bala  was one  of  the  parsadas  who  then  came  to  the  scene  to quell  the  trouble.  (Astama  Skandha,  Bhagavata) . BALA  IX.  A  son  of  Mayasura.  He  lived  in  a  place  in the  netherlands  called  Atala.  He  created  ninetysix different  kinds  of  magic  and  gave  them  to  the  asura magicians  who  by  the  use  of  them  gave  the  devas immense  trouble. Once  when  Balasura  yawned  three  bad  women,  Svairim, KaminI  and  PumscalT  were  born.  They  had  with  them a  potable  substance  called  Hataka  which  they  gave  to men  whom  they  liked  and  after  enlivening  the  sex impulse  in  them  enjoyed  a  sexual  life  with  them  to their  heart's  content.  ( Pancama  Skandha,  Bhagavata) . Once  during  a  fight  between  Indra  and  Jalandhara Bala  defeated  Indra  in  a  pathetic  way.  Indra  then  sought refuge  in  him  and  praised  him  with  songs.  Flattered by  this  Bala  asked  Indra  to  ask  of  him  whatever  he wanted  and  the  sly  Indra  requested  for  the  physical body  of  Bala.  Without  the  least  hesitation  Bala  cut  his body  into  pieces  and  gave  him.  Indra  threw  away  the cut  pieces  to  different  sides  and  all  the  places  where these  pieces  fell  were  at  once  transformed  into  Diamond mines. After  the  death  of  Balasura  his  wife  Prabhavati  went to  their  preceptor  (Kulaguru)  Sukracarya  and  told him  all  that  took  place  and  requested  to  bring  back  to life  her  lost  husband.  But  Sukracarya  regretted  that  he could  not  give  life  again  to  her  dead  husband  but  could by  his  powers  make  her  hear  his  voice  again.  Prabha- vati agreed  to  that  and  then  she  heard  her  husband  say "Leave  your  body  and  join  me".  Prabhavati  immediate- ly courted  death  and  joining  Bala  became  a  river. (Padma  Purana,  Uttara  Khanda,  Chapter  6). BALA(M).  To  know  what  are  Dasabalas  see  under Pattu. BALABANDHU.  A  king  of  ancient  Bharata. _There  is  a reference  to  him  in  Sloka  236,  Chapter  1,  Adi  Tarva, M.B. BALABHADRA.  (Balabhadrarama,  Balarama,  Baladcva). The  elder  brother  of  Sri  Ki'sna  and  the  eighth  incarna- tion of  Mahavisnu.* 1 )  Birth.     When  the  number  of  wicked  kings  increased BhiimidevI  (goddess  of  Earth)  turned  herself  into  a  cow and    took  refuge  in  Mahavisnu.  Mahavisnu    then  pro- mised to  be  born  as  the  sons  of  Vasudeva  named  Bala- bhadrarama   and    Sri   Krsna  and    destroy  the  wicked. Vasudeva   was  the  son  of  the  Yadava,    Surasena.  King of  Madhura.  To  Devaka  the  brother  of  another  Yadava King,    Ugrasena,    was ,  bdrn   a  daughter    Devaki.  The marriage  of  DevakI  with  Vasudeva  was  celebrated   but on    the   same  day  an  Asaririm  (a  heavenly   voice  from above)    said   that    the  eighth    child   of  DevakI  would kill  Kamsa.  Instantly  Karhsa  put  both    Vasudeva   and Devaki  in  jail.  The  first  six  sons  born    to   Devaki  were killed    the   moment    they   were  born  by    striking  them against    the   ground.  Devaki    became  pregnant  for  the seventh    time.    The  babe  in  the  womb    was  Ananta  in- carnate by  Visnu 's  directive  to  be  of  help  to  him  when he   would    also   be    born  soon  as   Krsna.    Therefore  it was   necessary  to    save  the  child  from    the  cruel  hands of  Karhsa  as  it  was  certain  he  would   kill  the    babe  the same   way   he   had  killed    all  the  others  before.    So  he ordered  Mayadevi  to  take  the  child  from  the    womb  of DevakI  and  place  it  in  that  of  RohinI,  another  wife   of Vasudeva.    Mayadevi  did  so  and  the  boy  got  the  name Samgharsana,    also   because  of  this.  The    news  spread that   DevakI  aborted.  RohinI  delivered    a  boy  and  was named  Samgharsana  alias  Balabhadrarama.    (Dasama Skandha,  Bhagavata) . 2)  The   colour  of  Balarama  and  Sri  Krsna.     Sri   Krsna  is the  eighth  child  of  Devaki.  The  elder  brother  Balarama is  white  in  complexion  while  the  younger,  Sri  Krsna  is black  in  complexion.  There  is  a  story  behind  this.  The devas  decided  to  be  born  as  Gopalas  (shepherds)  in  the earth    to  be  of  help  to  Krsna  in  his  duty  of  killing  the wicked.  They    informed    Mahavisnu    of  their  decision and    the    Lord  was  immensely   pleased.   He    then  took one  white  hair  from  his  head  and  said  that  it  would  go to  Rohini's   womb   and    change   into    Balarama    and Tarn  talumulam  pradahantamagnivad Gopalasunum  pitaram  jagadguroh Gacchardda  sadyo  'tirusaksatam  Baka- Stundena  bantum  punarabhyapadyata Tamapatantam  sa  nigrhya  tundayor Dorbhyam  Bakam  Karhsasakbam  satam  patih. Pasyatsu  balesu  dadara  lilaya Mudavaho  viranavaddivaukasam. *c:n,  .  ,L    ,.P     ,.„  (Chapter  n,  Dasama  Skandha,  Bhagavata). with  that  of  Krsna  'bhadra  1S  so  mixed  with  that  of  Krsna  a  complete  life  story  of  Balarama  could  be  had  only  if  it  is  read  along BALABHADRA 100 BALABHADRA taking  a  black  hair  said  that  it  would  go  into  Devaki's womb  and  change  into  Sri  Krsna.  It  was  thus  that Balabhadra  became  white  and  Sri  Krsna  black.  (Chap- ter 199,  Adi  Parva,  M.B.). 3)  Brothers.    Balabhadrarama  had  six  brothers  born  of his  mother   Rohi^I.  They  were :  Gada,   Sarana,   Durd- dama,  Vipula,  Dhruva,  and  Krta.    (Navama  Skandha, Bhagavata) . 4)  Till   their  marriage  Sri  Krsna  spent  his  childhood in  Ariibadi  and  Balarama,  in  Madhura.  Once  the  sage Garga   went   to    the  house  of  Vasudeva  and  it  was  he who  then  told  the  story  behind  the  births  of  Balarama and  Krsna.    Hearing  this  Vasudeva  went   to  Madhura and  brought  Balabhadrarama  also  to   Ariibadi.  Garga- muni  then  performed  all  those  sacred  rites  which  were usually  done  to  boys  of  that  age  and  both  of  them  then remained  in  Ariibadi.  Several  important  events  happen- ed  during   their   stay  here,  notable  among  which  are : Putanamoksam    (killing    of  the   demoness    Putana  and giving  her   salvation).   Sakafasuravadha    (killing    the asura,    Saka(a),   Trnavarttavadha    (killing   the  asura, Trnavartta) ,      Vatsasuravadha       (killing    the     asura, Vatsa) ,  Bakavadha    ( killing   the  demon    bird,   Baka) , Aghasuravadha    (killing    the  asura,    Agha) ,  Dhenuka- suravadha  (killing  the  asura,  Dhenuka),  Kaliamardana (beating  the  snake,  Kalia)  and  Pralambavadha  (killing Pralamba).  (See  under  Krsna  for  more  details). Kariisa  conducted  a  Capapuja  (worship  of  the  bow)  to kill  Krsna.  It  was  on  a  festive  scale  and  both  Krsna  and Balarama  went  to  Madhura  to  attend  the  same.  There they  killed  Kariisa  and  after  that  went  to  the  aSrama of  Sandipani  Maharsi  for  education.  When  they  complet- ed their  education  they  at  the  request  of  the  preceptor gave  as  Gurudaksina  (The  fee  you  pay  in  the  end  for the  instructions  given)  the  lost  child  of  the  guru.  Then they  went  to  Madhura  and  there  several  events  took place,  important  among  which  was  the  fight  between Kfsna  and  Jarasandha.  By  this  time  the  Yadavas were  becoming  lean  financially  and  so  to  make  some money  Krsna  and  Rama  went  to  the  diamond-infested mountain  of  Gomantaka.  On  their  way  they  met ParaSurama  doing  penance  under  a  Banyan  tree.  On the  advice  of  Parasurama  they  killed  Srgalavasudeva and  got  immense  wealth.  On  their  return  Rama  and Ki'sna  along  with  many  Yadavas  went  and  settled  down in  the  island,  Dvaraka,  in  the  western  ocean.  (Dasama Skandha,  Bhagavata) . 5 )  Marriage.  Before  the  advent  of  Balarama  and  Krsna the    island  Dvaraka  was  known  as   KuSasthall.   It  was ruled  over  by  a  famous  Rajarsi,  Revata.  This  king  was the    son  of  King  Anartta    and    grandson   of  emperor Saryati.  Revata  got  a  hundred  sons,    Kukudmin    being the  first  and  a  daughter  named   Revati.  When  the  time for  marriage  of  his  daughter  came  the  King  was  anxious to    find   out  a   fitting  husband   for  her  and  he  went  to Brahmaloka  to  take  the  advice  of  Brahma.  Revati    also accompanied  him.  There  stupefied  he  saw  Vedas,  Yajnas, mountains,  rivers,  oceans,    Rtus,  all   in   divine  figures standing  before  Brahma,  worshipping  him.    The  sweet celestial   songs    gave    them  both  untold  happiness.  He then  told  Brahma  the  purpose  of  his  visit  and   Brahma meditating  for  some  time  told  him  that  Balabhadrarama, son    of  Vasudeva,   was  the  only  one   person  suited  for her.     The   king   returned  to    Dvaraka   and  gave   his daughter  in  marriage  to  Balarama.  (Saptama  Skandha, Devi  Bhagavata) . 6)  A  pilgrimage.     When  the   great   Pandava-Kaurava battle    started   Krsna  became  the  charioteer  of  Arjuna and  Balarama  went  to  the  forest,  Naimisa.    He  was  not much  interested  in  the  battle.  At  the  forest   of  Naimisa he  saw  Suta  telling  Puranic  stories  to  the  several  sages assembled  there  before  him.  Suta  did  not  rise  up  when he  saw   Balarama    and    the  latter  moved   to  anger  very soon  cut  off  the  head  of  Suta.  The  sages  assembled  there decried  the  act  of  Balarama  and  lamented  deeply  over the  incident.  At  this  Balarama  promised  that  he  would give  birth,  from  the  dead  body  of  Suta,  to  one  who  will be  well  versed  in  all  the  Vedas,  sastras  and  sciences.  The sages  then  blessed  Balarama. During  that  time  there  lived  in  the  vicinity  of  Naimisa forest  a  demon  called  Balvala  (Vatkala).  He  used  to annoy  the  sages  there  and  the  sages  requested  Bala- rama to  put  a  stop  to  the  atrocities  of  that  demon.  He immediately  killed  the  demon  by  his  weapon,  Hala, and  then  raised  from  the  dead  body  of  Suta  a  pandita of  great  erudition.  Later,  to  remedy  the  sin  of  killing Suta,  Balarama,  repentant,  visited  all  the  sacred  places in  Bharata.  Once  when  he  heard  about  the  grim  battle between  Duryodhana  and  Bhimasena,  he  went  to  the battle-field  and  tried  his  best  to  stop  the  war.  Dis- appointed he  returned  to  Dvaraka.  (Dasama  Skandha, Chapter  79,  Bhagavata) . 7)  Death.     Once  the  rsis    Narada,  Kanva  and   Visva- mitra  came  to  Dvaraka.  To  make  fun  of  them  some  of the  Yadavas  dressed  a  Yadava  like  a  pregnant   woman and  producing  her  before  the   sages  asked    them   what child    she    would   deliver.    Enraged  at  this  the  munis said  in  one  voice  that  she  would  deliver  a  mace  and  that iron    mace    would    be    the    cause  of    the  end  of   all Yadavas. After  the  Mahabhiirata  battle  the  Yadava  dynasty  re- mained alive  only  for  thirtysix  years.  After  that  by the  curse  of  the  brahmin  the  Yadavas  were  all  killed  in a  drunken  brawl  between  themselves  in  the  very  pre- sence of  Krsna  and  Balabhadra.  This  happened  on  the shore  of  Prabhasa  tlrtha  and  Balarama  was  sitting there  then  in  deep  meditation.  Suddenly  the  soul  of Balarama  went  out  from  his  mouth  in  the  shape  of  a white  serpent  and  the  serpent  entering  the  nether  world was  given  a  warm  welcome  by  the  prominent  serpents there.  (Mausala  Parva,  M.B. ). 8)  Other  details. (1)  It   was  Balabhadrarama  who  taught  Bhimasena  the mace-fight.  (Sloka  4,  Chapter  138,  Adi  Parva,  M.B.) . (2)  Balabhadrarama    was  present  along  with  Sri  Krsna at    the   marriage    of   Pancall.    (Sloka   1 7,  Chapter  185, Adi  Parva,  M.B.). (3 )  Balabhadrarama  became    very    indignant  when  he heard  about  Arjuna  carrying  away  Subhadra  and  it  was Krsna  who  pacified  him.  (Chapter  22,  Adi  Parva,  M.B. ). (4)  He   was   present   at    the  marriage    of   Abhimanyu conducted  at  the  city  of  Upaplavya.  (Sloka  21,  Chapter 72,  Virata  Parva,  M.B.) . (5 )  He  was  very  insistent  that  the  Panda vas  and  Kau- ravas   should    come    to    a    truce.   ( Chapter  2;    Udyoga Parva,  M.B.). (6)  He   witnessed  the  battle  of  maces  between  Duryo- dhana  and    Bhimasena    at    Kuruksetra.    (Chapter  34, Salya  Parva,  M.B.). BALABHADRARAMA  II lol BALAKHILYA(S)  (VALAKHILYAS) (7)  Balarama  conducted  a  pilgrim  tour  and  visited  all the  holy  places  of  Bharata  at  a  time  when  the  Pandava- Kaurava  war  was  in  full  swing.  (Chapter,  35-54,   Salya Parva,  M.B.) . (8)  Balarama  was  of  opinion  that  it  was  unjust  ofBhima- sena    to  have  killed  Duryodhana  and  was  about    to   kill Bhimasena.   (Sloka  4,  Chapter  60,  Salya  Parva,  M.B.) . (9)  Once  Balarama  spoke  in  extolling  terms  about  the secrets   of  Dharma.     (Sloka  17,     Chapters    126,    Salya Parva,  M.B.). (10)  It  was  Balarama    who  performed  the  obsequies  of Abhimanyu.    (Sloka  6,  Chapter  62,  Asvamedha  Parva, M.B.). (11)  He   went    to  Hastinapura  when  Yudhisthira  per- formed   the   Asvamedha  yaga.   (Sloka    4,    Chapter  66, Asvamedha  Parva,  M.B.) . (12)  Balarama    introduced  Prohibition    in    Dvaraka. (Sloka  29,  Chapter  1,  Mausala  Parva,  M.B.). (13)  Once  he  made  dry  the  river  Kalindi.  (See  Kalindi) . BALABHADRARAMA    II.      A     very    mighty    serpent. (Sloka  37,  Chapter  1,  Adi  Parva,  M.B.). BALADA.  The  first  son  of  the  Agni,  Bhanu.  It  is  this Agni  which  gives  life  and  strength  to  all  living  beings. (Sloka  10,  Chapter  221,  Sand  Parva,  M.B.) . BALANDHARA.  A  daughter  of  the  king  of  Kasl.  Let the  mightiest  of  men  marry  her,  said  her  father.  Defeating all  the  kings  who  tried  to  take  her  Bhimasena  married her  and  SarvaSa  was  the  son  born  to  Bhimasena  of Balandhara.  (Sloka  70,  Chapter  95,  Asvamedha  Parva, M.B.). BALADHI.  An  ancient  hermit.  He  was  powerful.  He performed  a  severe  penance  for  getting  sons.  The Devatas  appeared  and  granted  him  a  boon.  Accordingly a  son  called  Medhavin  was  born  to  him.  Once  Medhavin teased  the  great  hermit  Dhanusaksa,  who  cursed  him  to death.  (M.B.,  Vana  Parva,  Chapter  135). BALAHAKA  I.    (VALAHAKA) .     A    serpent    famous  in the  Puranas.  This  serpent  stays Varuna,      worshipping      him. Chapter  9,  Stanza  9) . BALAHAKA  II.  (VALAHAKA) dratha  the  King  of  Sindhu.  He kidnapping   Draupadi.    (M.B., 265,  Stanza  12). BALAHAKA  III.  (VALAHAKA) .  A  famous  horse  yoked on  the  right  side  of  the  chariot  of  Sri  Krsna.  Mention is  made  about  this  horse  in  M.B.,  Virata  Parva,  Chapter 45,  Stanza  23. BALAHAKA  IV.  A  king.  Once  Siva  gave  this  king  a vision  of  him  in  the  shape  of  a  cow-calf.  After  that  in the  place  where  Siva  appeared  as  calf  a  Sivalihga arose.  It  began  to  grow  to  the  extent  of  an  atom  daily. But  the  growth  ceased,  when  an  outcaste  who  became so  by  Karma  (action)  visited  it.  (Skandha  Purana 3-2-27) . BALAKA  (VALAKA).  A  forester.  This  forester  used  to go  for  hunting  and  he  gave  everything  he  got  to  his  old parents  without  reserving  anything  for  himself.  One day  he  did  not  find  any  animal  even  though  he  had made  a  thorough  search  in  the  forest.  He  was  much worried.  At  last  he  reached  the  bank  of  a  river.  He saw  an  extraordinary  animal  drinking  water.  He  had never  seen  such  an  animal  before. the  durbar (M.B.,  Sabha hall   of Parva, .  A  brother  of  Jaya- helped  Jayadratha  in Vana  Parva,  Chapter It  was  a  peculiar  creature.  That  creature  had  done penance  before  Brahma,  from  its  young  age  with  the  view of  destroying  everything.  Brahma  appeared  before  the creature  and  granted  it  the  boon  that  it  would  have  the power  to  make  anything  blind.  Brahma  also  said  that anybody  who  killed  the  creature  would  be  given  a  place in  the  realm  of  Gods.  The  creature  had  been  wandering in  the  forest  making  blind  every  creature  it  met,  and one  day  it  was  drinking  water  and  it  was  then  that Valaka  shot  it  down.  As  soon  as  the  creature  fell  down the  gods  showered  flowers,  and  took  him  to  the  realm of  Gods  in  a  divine  chariot.  (M.B.,  Karna  Parva, Chapter  69) . BALAKATlRTHA.(VALAKATlRTHA).  A  holy  place near  the  mountain  of  Gandhamadana.  Those  who  bathe in  this  holy  bath  would  become  as  bright  and  famous  as devas  (gods)  It  is  mentioned  so  in  the  Mahabharata, Anusasana  Parva,  Chapter  25,  Stanza  19. BALAKASVA.  (VALAKASVA).  He  is  the  grandson  of the  hermit  Jahnu  and  the  son  of  Aja  otherwise  called Sindhudvlpa.  Balakasva  had  a  son  called  Kusika.  (M.B., Santi  Parva,  Chapter  49,  Stanza  3) . BALAKHILYA(S).  (VALAKHILYAS).  A  group  of hermits. 1)  Origin.     Sixty  thousand  hermits  were  born  to  Kratu, one    of  the    Saptarsis    (seven    hermits),    by    his  wife, Santati.*    They  are  called    Balakhilyas.     Everyone   of them  was  only  the  size  of  half  a  thumb,  but    they  were as  bright  as  the  blazing  sun  and    had  attained   control over  their  senses.  (Visnu  Purana,  Amsa  1,  Chapter  10). 2)  Garuda  (Eagle)  and  Bdlakhilya(s).  A    story  connect- ing the  birth    of  Garuda   with   Balakhilyas    occurs    in the  Puranas. Once  Kasyapa  Prajapati  performed  a  sacrifice  to obtain  children.  The  work  of  bringing  firewood  for the  sacrifice  was  entrusted  to  Indra  and  the  other devas  (Gods)  and  the  Balakhilyas.  When  Indra  was heaping  up  on  heaps  pieces  of  big  logs  the  Balakhilyas who  were  very  small  were  bringing  in  chips  of wood.  Seeing  this  Indra  laughed.  The  Balakhilyas got  angry  and  stopping  the  work  entrusted  to  them began  to  do  penance  with  a  view  to  create  an- other Indra.  Knowing  this  Indra  was  much  flurried. He  went  to  Kasyapa  and  told  him  everything.  Kasyapa went  to  the  Balakhilyas  and  pacified  them.  At  this  time Vinata,  a  wife  of  Kasyapa,  was  doing  penance  to obtain  a  son.  Kasyapa  said  that  the  penance  of  the Balakhilyas  would  not  be  fruitless  and  that  as  a  result of  their  penance  a  son  who  would  overpower  Indra would  be  born  to  Vinata.  Accordingly  a  son  was  born to  her.  Garuda  was  that  son.  The  fact  that  Garuda overthrew  Indra  when  he  went  to  heaven  for  ambrosia, is  well  known.  (M.B.,  Adi  Parva,  Chapter  31). 3)  Routine  of  life.    The  Balakhilyas  live  in  themandala of  Surya  (solar  region).  They  travel  in  front  of  the  sun in  the  shape  of  birds.  They  wear  hides  of  animals.  They are  righteous  and  are  only  as  big  as  a  thumb.  They  are very  ardent  in  doing  the  works  of  devas    ( Gods) .   They are    sinless.    There    are  Balakhilyas  living  in  the  lunar region  also.  They  worship  the  Sun  daily.  All  the  world stand    firm    in    truth    because    of  the   penance  of  the Balakhilyas.  (M.B.,  Anusasana  Parva,  Chapter  141.). *In  some  other  Puranas  the  mother  of  Balakhilyas  is  given  the  name  'Sannati'.   This  may  be  a  mistake  in  the  manuscript. BALAKHILYA  SAMHITA 102 BALAYANI 4)  Other  information.  (1)  Garuda  (Eagle)  who  went to  the  realm  of  devas  (gods)  for  Amrta  (amb- rosia) took  rest  on  the  branch  of  a  banyan  tree,  and that  branch  was  broken  from  the  tree.  Sixty  thousand Balakhilyas  were  doing  penance  hanging  head  down- wards on  that  branch.  Garuda  knew  this  only  after  the branch  was  broken.  Feiring  the  curse  form  them  he  took the  branch  in  his  beak  and  flew  about  here  and  there. At  last,  according  to  the  advice  of  Kasyapa,  he  took  the branch  to  the  mount  Gandhamadana  and  without  caus- ing any  harm  to  the  small  hermits  placed  it  there (M.B.,  Adi  Parva,  Chapter  30). (2)  When    Dusyanta  entered  the  hermitage  of  Kanva he  saw  the  Balakhilyas  doing    panance,  hanging  down on  the  trees  in    the  vicinity.    (M.B.,  Adi  Parva,  Chap- ter 7). (3)  In   Valmlki  Ramayana,  Balakanda,  Sarga  51,   it is  mentioned  that    the   Balakhilyas    were    engaged   in prayer  and    meditations    and  offering  oblations  to  fire in  the  hermitage  of  Vasistha. (4)  It  is  mentioned  in  ValmTki  Ramayana,  Balakanda, Sarga   51,    that   in    the    period   of  the  Ramayana,  in South  India,  when  Ravana  was  going  to  the   house    of Maiica,  he  saw  the  Balakhilyas  doing  penance. (5)  The    Balakhilyas  learned    the   Vedas    and    Sastras (scriptures)    sitting    in  the  chariot  of  the  sun.  (Kampa Ramayana,  Parvakanda). BALAKHILYA  SA&HITA.  See  the  word  Guruparam- para BALAKI.  (VALAKI) .  One  of  the  hundred  sons  of  Dh.'ta- rasfra.  Mention  is  made  in  the  Mahabharata  Adi Parva,  Chapter  185,  Stanza  2,  that  Valaki  had  been present  on  the  occasion  of  the  svayarhvara  (wedding) of  Draupadi. BALAKI.  A  hermit.  He  is  called  Gargya  also  as  he  is a  son  of  Garga.  He  acquired  much  knowledge  and  so he  became  arrogant.  Because  of  this  some  called  him Di'ptabalaki. Once  the  hermit  went  to  the  King  of  KasI  and  told  him that  he  would  impart  to  him  the  knowledge  of  Brahma. The  king  replied  that  he  would  give  thousand  cows  in return.  Balaki  declared  that  the  sun-god  was  Brahma. The  king  said  that  he  had  known  it.  Everything  that Balaki  said  had  been  known  to  the  king  earlier. So,  in  the  end  Balaki  had  to  become  the  disciple  of  the King.  Then  the  King  took  him  to  a  man  who  was  sleep- ing. The  King  called  the  sleeping  man.  But  he  did  not wake  up.  The  King  woke  him  up  and  then  asked  the hermit,  where  he  had  gone  when  he  was  sleeping.  Balaki could  not  say  where  men  go  when  they  are  sleeping and  where  they  return  from  when  they  wake  up.  The king  said  "In  our  sleep  we  attain  'Sarupya'  (assimila- tion to  god) .  But  we  are  not  aware  of  it.  Though we  get  eternal  bliss  we  do  not  know  it.  If  we  can  get eternal  bliss  when  we  keep  awake  that  is  'Atmajnana' (knowledge  of  Supreme  Soul) .  As  the  flames  emanate from  fire,  and  as  the  spider  weaves  its  net  and  sits  in  its centre,  the  soul  creates  everything,  controls  everything D  AT  P^rAvades  everything."  (Brhadaranyakopanisad) . D     j-          An   ancient   king    of    Bharata.    While    the Pandavaswere  living  incognito  in  the  kingdom  of  Virata Duryodhana   and  his  brothers  stole  the  cows  of  Virata in  consequence  of  which  there  was  a  battle.  The   devas (gods)  came  in  planes  to  see  the  fight   between  Arjuna and    the    teacher   Krpa.  It  is  mentioned  in  the  Maha- bharata, Virata  Parva,  Chapter  56,  that  the  King  Balaksa was  there  with  the  gods  when  they  came  to  see  the  fight. BALAMITRA.  A  king.  Satrughna  who  led  the  yaga horse  of  Sri  Rama  fought  with  Viramani  and  at  that time  Balamitra  fought  on  the  side  ofVIram'ani.  (Chapter 40,  Patala  Khanda,  Padma  Purana) . 15ALAMODAKA.  The  son  of  Suratha,  the  King  of Kundalanagarl.  (Padma  Purana,  Chapter  40). BALANlKA  (VALANlKA)  I.'  A  son  of  the  King Drupada.  Mention  is  made  in  Mahabharata,  Drona Parva,  Chapter  156,  that  Asvatthama  killed  him  in  the battle  of  Kuruksetra. BALANlKA  (VALANlKA)  II.  A  brother  of  Matsya, the  King  of  Virata.  During  the  battle  of  Kuruksetra he  had  taken  the  side  of  the  Pandavas  and  had  fought against  the  Kauravas.  (M.B.,  Drona  Parva,  Chapter 158). BALASVAMl.  A  warrior  of  Subrahmanya.  (M.B.,  <Jalya Parva,  Chapter  45,  Stanza  74) . BALAVATl.  The  daughter  of  hermit  Kanva.  She  did penance  to  please  the  Sun  to  obtain  a  husband  of  a very  good  nature.  The  Sun  appeared  before  her  and  gave her  some  dates  and  asked  her  to  prepare  food  with  them and  bring  them  back.  Balavati  began  to  cook  the  dates. Though  all  the  faggots  she  had  gathered  were  consumed it  was  not  properly  boiled.  As  there  was  no  more  fire- wood 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  'Balapa'.  (Padma  Purana,  Uttara Khanda Chapter  152). BALAVINASTAKA.  The  hero  of  a  story,  given  in  Katha- saritsagara,  Kathamukhalambaka,  Taraiiga  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  Sarma. 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  Sarma  called  him  Bala- vinastaka  (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  foster- mother  thought  Balavinastaka  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  beha- viour 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".  Imme- diately the  doubt  of  his  father  was  removed.  It  is  not right  to  make  even  a  boy  angry. BALAYANI.  An  acarya  (Teacher).  In  Bhagavata, S<andha  10,  it  is  seen  that  Balayani  was  taught  Bala- khilya  samhita  by  Baskala. BALAYOGl 103 BALI  (MAHABALI)   I BALAYOGl.  A  king  of  the  Anga  dynasty.  He  was  the son  of  Bali,  who  had  six  sons  named  Ariga,  Vahga, Kalhiga,  Pundra,  Baleya  and  Balayogi.  (Agni  Purana, Chapter  2 7 7)'. BALAYUS.  One  of  the  eight  sons  born  to  Pururavas  by Urvasi.  (Padma  Purana,  Si'sti,  Chapter  12). BALHlKA.  (BALHIKA)  I.  A  powerful  king  born  in the  family  of  Ahara.  (M.B.,  Adi  Parva,  Chapter  67, Stanza  25) . BALHlKA  II.  A  king  who  in  his  previous  life  was  the asura  called  Krodhavasa.  It  is  mentioned  in  Maha- bharata,  Drona  Parva,  Chapter  96,  Stanza  12,  that this  King  helped  the  Kauravas  in  the  battle  of  Kuruk- setra. BALHlKA  III.  A  kingwhowas  the  third  son  of  Janame- jaya  and  the  grandson  of  King  Kuru.  (M.B.,  Adi  Parva, Chapter  94,  Stanza  56). BALHlKA  IV.  A  son  of  Pratipa,  a  King  of  the  Kuru dynasty.  He  had  two  brothers,  Devapi  and  Santanu.  It is  said  in  Mahabharata,  Adi  Parva,  Chapter  94  that Sunanda,  the  princess  of  the  country  of  Sibi  was  their mother.  Mention  is  made  in  Bhagavata,  Skandha  9, Chapter  22,  Stanza  18  that  this  king  Balhlka  had  a  son named  Somadatta.  Balhlka  was  a  friend  of  the  Kauravas and  the  Pandavas.  Balhika  exhorted  them  strongly,  not to  engage  in  a  battle.  Still,  when  the  battle  was  begun, Balhika  sided  with  the  Kauravas.  Balhika  was  once elected  as  the  general  of  eleven  divisions  of  the  army of  Duryodhana. The  achievements  ofBalhlka  in  the  battle  of  Kuruksetra are  given  below  : — 1)  There   was    a    combat  on  the  first  day  of  the  battle between  Balhlka  and  Dhrstaketu.  (M.B.,  Bhlsma  Parva, Chapter  45,  Stanza  38) . 2)  Bhimasena  defeated  Balhlka.  (M.B.,  Bhlsma  Parva, Chapter  104,  Stanza  26). 3)  Fought  with  Drupada.  (Mahabharata,  Drona  Parva, Chapter  25,  Stanza  18). 4)  Balhlka  fought  with  Sikhandl.  (Mahubhitrata,  Drona Parva,  Chapter  96,  Stanza  7) . 5)  Bhimasena    killed   Balhika.  (Drona  Parva,  Chapter 157,  Stanza  15). BALHlKA  V.     The    charioteer  of  Dharmaputra.   (M.B., Sabha  Parva,  Chapter  58,  Stanza  20). BALHlKADESA.     A  country  in  ancient  Bharata.  Mention is   made   about  this  country    in  Mahabharata,  Bhlsma Parva,  Chapter  9. BALI  (MAHABALI)  I.     An   emperor   of  the  Asuras.  He was  the  son  of  Virocana  and  the  grandson  of  Prahlada. 1 )  Genealogy  and  Birth.     The  Asuras  or  the  Daityas  are the  sons  born,  of  his  wife  Diti,  to  Kasyapa  Prajapati,  son of  Marici    and   grandson    of    Brahma.    There  were   so many  Asuras    born  as  the  sons  of  Diti.  But  among  them Hiranyaksa,  Hiranyakasipu,    Surapadma,  Sirhhavaktra, Tarakasura   and   Gomukha  were   notorious.    Of    their sisters  Sirhhika  and  Ajamukhl  were  famous. Four  sons  called  Prahlada,  Sarhhrada,  Hrada  and Anuhrada  were  born  to  Hiranyakasipu.  Virocana  was the  son  of  Prahlada  and  Mahabali  was  the  son  of  Viro- cana. Bana  was  born  from  Mahabali  and  four  crores  of Asuras  called  Niviitakavacas  were  born  from  Bana. 2)  The  churning  of  the  ocean.     Once  Mahlbali  had  stolen the   wealth   of  Devendra.  While  he  was  carrying   it  to his  .house,    it    all  fell  in  the  ocean.  Mahavisnu  ordered the    devas  (gods)  to  recover  the  lost    wealth    from   the ocean.  It  was  impossible  to  churn  the  ocean  without the  help  of  Mahabali.  So  the  devas  went  to  Mahabali and  sought  his  help.  Mahabali  agreed  to  help  them. The  real  aim  of  the  devas  was  not  to  regain  the  lost wealth  but  to  obtain  the  celestial  nectar  known  as  Nectar of  Immortality  (Amrta)  and  to  defeat  the  Asuras  in battle.  On  the  side  of  the  Asuras  there  was  the  know- ledge of  the  Mr tasafijivani  (life-restoring  remedy) .  So the  dead  were  being  brought  to  life.  But  it  was  not possible  for  devas  to  do  so.  It  was  to  make  up  this deficiency,  by  obtaining  Ambrosia  from  the  sea,  that the  devas  tried  to  churn  the  sea,  under  the  pretence  of recovering  the  lost  wealth.  Mention  is  made  in  the Visnu  Purana,  Arhsa  1,  Chapter  9  and  Matsya  Purana, Chapters  250  and  251  that  these  events  took  place during  the  regime  of  the  Indra  named  Mantradruma  in the  Caksusamanvantara  (the  period  of  the  manu  named Caksusa). 3)  War  with  Indra.     The    great   teacher  Sukra    again anointed  Bali,  who  was  brought  to  life  again,  as  Indra. After  that  he  performed  the  sacrifice  of  Visvajit    (con- queror of  the    world)  on    behalf  of  Bali.  Assuming  the responsibilities    of   government,    Bali    performed    one hundred  Asvamcdha  yagas  (Horse  sacrifices)     (Bhaga- vata, Skandha  8) . After  the  Visvajit  sacrifice,  Yajnadeva  (god  of  sacrifice) who  was  greatly  pleased  at  the  sacrifice,  presented  Bali with  a  divine  chariot,  equal  in  all  aspects  to  that  of Indra,  a  golden  bow,  two  quivers,  which  would  never become  empty  and  a  divine  armour,  and  his  grand- father gave  him  a  garland  that  would  never  fade,  and the  teacher  Sukra  gave  him  a  divine  conch,  and  Brahma presented  a  garland.  (M.B.,  Santi  Parva,  Chapter  216) . 4)  Attainment   of  the    Position  of  Indra.     Mahavisnu  had not  been    on    good    terms   with    the   devas,  for  a  time. Taking  this  opportunity,  Sukracarya  the  teacher  of  the Asuras,  persuaded  Bali    to  engage  the  devas  in  a  battle. Bali  defeated  the  devas  completely  in  a  pitched  battle. Thus    the   realm    of  the   gods  came  under  the  sway  of Mahabali.    Once,  during    that   period    Bali  invited  his grandfather  Prahlada  to  heaven  and  requested    him    to accept    the    most    honourable    seat     there.     Prahlada accepted  his  invitation  and  anointed  B^li  as  Indra.  Bali enquired  of  Prahlada  as  to  the  method  of  carrying  on the  government  of  heaven.  Prahlada  said  thus  in  reply: "Only  virtue  will  always  win.  Rule  the  kingdom  without deviating  from  virtue."  (Vamana  Purana,  Chapter  74). Because   Bali    had   ruled    his  kingdom  according  to  the advice    of   Prahlada,    he   became   famous    in  the  three worlds.  (Vamana  Purana,  Chapter  75) . According  to  the  version  of  Bhagavata,  Prahlada  when he  grew  old,  left  his  kingdom  in  the  hands  of  his  son Virocana  and  went  to  the  forest  for  penance.  Virocana was  not  as  famous  as  Prahlada.  After  the  period  of Virocana,  Mahabali  came  to  the  throne.  He  was  a mighty  king.  Within  a  short  time  he  became  the  emperor of  the  Asuras.  It  was  during  this  period  that  the  churn- ing of  the  Milk  Sea  took  place.  The  Asuras  and  the Devas  (gods)  sat  on  either  side  and  using  the  mount Mandara  as  churn-drill,  churned  the  Milk  Sea  and obtained  Amrta  (the  celestial  nectar  of  immortality). A  battle  took  place  between  the  Asuras  and  the  Devas for  the  possession  of  Amrtakalasa  (the  Ambrosia  and the  container)  and  the  emperor  Mahabali  was  killed  in the  battle.  The  Asuras  carried  the  dead  body  of  Maha. BALI  (MAHABALI)  I 104 BALI  III ball  to  his  capital,  where  Sukracarya  (their  teacher-pri- est Sukra)  brought  him  to  life  again  by  the  help  of  sacred herbs.  Mahabali  instantly  waged  another  war,  fiercer than  the  previous  ones,  with  the  devas,  and  having defeated  them,  he  drove  them  out  of  their  realm  and brought  it  under  control.  (Bhagavata,  Skandha  8). 5)  The  curse  of  Prahldda.     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  comfort- able under  the  rule  of  Bali.      But  the   devas  and  Brah- manas were  denied    the    privileges  they  deserved.  They approached    Visnu    and  represented    their    grievances. Visnu  told  them  thus  :  "Bali  is  devoted  to  me.  Still,  to redress  your  grievances  I  shall  take    the  incarnation  of Vamana  shortly." In  course  of  time  the  Asuras  and  their  countries  began to  be  weakened.  Seeing  the  approach  of  destruction emperor  Bali  became  thoughtful.  He  approached Prahlada  to  learn  the  reason.  Prahlada  told  Bali  thus : "Lord  Visnu  is  now  staying  in  the  womb  of  Aditi  for  his incarnation  as  Vamana.  That  is  why  the  country  and the  Asuras  are  subjected  to  destruction.  Hearing  this Mahabali  said:  ''Our  Riiksasas  are  more  powerful than  that  Visnu."  Hearing  these  haughty  words  of Bali,  Prahlada  got  angry  and  cursed  Bali  ''Let  your country  be  destroyed."  Bali  requested  Prahlada  to pardon  him.  Prahlada  advised  Bali  "You  will  get  sal- vation only  by  relying  on  Visnu".  (Vamana  Purana  77) . 6)  Defeated  by  Vamana.     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 Kasyapa  Prajapati,  who  advised  his  wife  to  take  a    fast of  twelve  days,  and  taught  her  the    rules  and  rituals  of the  fast.  Accordingly  she  took  the  fast,  Visnu  appeared before  her   and   asked  her  what  boon  she  wanted.  She requested  Visnu  to  take  birth  as  her  son,  to  drive  away Bali  and  to  restore  her  sons,  the  devas  (gods) ,  to    their kingdom  of  heaven.  Mahavisnu  agreed. Aditi  became  pregnant  and  gave  birth  to  the  son Vamana.  He  was  an  incarnation  of  Mahavisnu.  [The 5th  incarnation  (avatara)  of  Visnu]. At  this  time  Mahabali  was  performing  a  sacrifice  on  the bank  of  the  river  Narmada.  Vamana  came  to  the  place  of sacrifice  in  the  dress  of  a  hermit  boy  and  told  Mahabali that  he  was  a  help  less  hermit  boy  and  requested  that he  might  be  given  three  steps  of  ground.  Mahabali was  pleased  with  the  boy  and  told  him  that  he  was willing  to  give  the  boy  even  the  country  called  Bhrnga- raka  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  Sukracarya  called  Maha- bali and  said  that  the  boy  was  a  cheat  and  that  his request  should  not  be  granted.  But  Mahabali  decided to  grant  the  wish  of  the  boy  and  as  a  token  of  his  gift he  began  to  offer  the  boy  water  from  a  waterpot.  Then the  teacher  got  into  the  mouth  of  the  pot  in  the  shape of  a  mote  and  water  would  not  flow  freely  out  of  the mouth  of  the  pot.  Knowing  this  Vamana  took  a  grass of  Darbha  and  pushed  it  at  the  mouth  of  the  pot.  The grass  pierced  one  eye  of  Sukracarya.  From  that  time onwards  Sukracarya  had  only  one  eye.  Water  flowed freely  into  the  hands  of  Vamana.  Sukra  got  angry  and cursed  Bali.  Vamana  began  to  measure  the  ground and  simultaneously  began  to  grow.  The  asuras  who  were horrified  at  this,  began  to  attack  Vamana  with  anything they  could  lay  hands  on.  Still  Vamana  was  growing. Finally  he  became  an  immensely  large  being.  With one  step  he  measured  the  whole  of  earth  and  with  the second  step  he  took  the  whole  of  heaven.  Then  he asked  Bali,  where  to  place  the  third  step.  Mahabali said  that  he  had  only  his  body  left,  as  his  own,  and that  Vamana  might  take  it  and  complete  three  steps. Vamana  placed  his  foot  on  the  head  of  Bali  and  pushed him  down  to  Patala  (the  Netherworld) .  Thencefor- ward the  asuras  became  the  inhabitants  of  Patala. (Bhagavata,  Skandha  8). 7)  Bali  and  Ravana.  Once  Ravana  visited  Bali  who was  under  custody  in  Patala,  and  said  to  him,  "I  have come  to  save  you  from  here.  So  get  yourself  free  from the  custody  of  Mahavisnu,  with  my  help."  Hearing this,  Bali  asked  Ravana  to  fetch  the  two  earrings  of Hiranyakaisipu,  which  were  shining  like  blazing  fire a  little  away  from  them.  Ravana  moved  forward  to take  them.  But  he  fell  unconscious.  Bali  caused  him  to recover  and  said:  "These  earrings  were  worn  by  my great  grandfather  Hiranyakasipu.  How  could  you, who  are  not  even  capable  of  taking  his  earrings,  save me  from  his  slayer,  Visnu?  Visnu  is  Almighty  and All-powerful  and  Supreme  Lord  of  everything."  Hear- ing this,  Ravana  was  filled  with  shame  and  he  returned. (Valmiki  Ramayana,  Uttara  Kanda,  Praksipta  Sarga) . 8)  Bali  born  as  a  Gardabha  (Ass).    Bali,  who  was  fallen from   power   took    birth    in   the    womb  of  an   ass  and roamed    about.  Brahma  instructed     Indra  to  find   out Bali.    (M.B.,  Sand  Parva,  Chapters  216-218). 9)  Other  information. (1)  Mahabali  shines  in  the  durbar  of  Varuna.    (M.B., Sabha  Parva,  Chapter  9,  Stanza  12). (2)  Once  Mahabali  went  to  Prahlada  and  repented  of his  sins  and  begged  for  pardon.  Then  he  began  to  make enquiries   on    spiritual  matters.     (M.B.,  Vana    Parva, Chapter  28,  Stanza  3) . (3)  From   his   childhood  Mahabali   was  a  hater  of  the Brahmanas.     (M.B.,    Santi  Parva,  Chapter  90,    Stanza 24). (4)  Once  Mahabali   was  engaged  in    a  serious  contest with  Indra.  (M.B.,  Sand  Parva,  Chapter  223). (5)  After   having  lost   his  kingdom  Mahabali  ridiculed Indra    in   various    ways.   (M.B.,    Santi  Parva,  Chapter 225,  Stanza  30) . (6)  Once   Mahabali     talked   with    Sukracarya    about giving    gifts   of  flower,  smoke    and  light.   (M.B.,  Anu- sasana  Parva,  Chapter  98,  Stanza    15). (7)  Laksml    Devi   had  forsaken    Mahabali  because  he behaved    haughtily  towards  Brahmanas.    (M.B.,    Santi Parva,  Chapters  216-218) . (8)  In   the    religious    Books  such  as  Yogavasistha  the story  of  Mahabali  is  given  to  illustrate   disinterestedness (Anasakti). BALI  II.  A  hermit.  It  is  mentioned  in  the  Mahabharata, Sabha  Parva,  Chapter  4,  Stanza  10,  that  this  hermit lived  in  Hasdnapura. BALI  III.  An  incarnation  of  Siva.  Siva  incarnated  in the  hermitage  of  the  Balakhilyas  in  the  mount  of Gandhamadana  during  the  period  of  Varaha  Kalpa (Kalpa — one  day  of  Brahma  or  the  period  of  14 manus) .  It  is  seen  in  Siva  Purana,  Satapatha  Brahmana that  Bali  had  four  sons,  called  Sudhama,  Kasyapa, Vasisjha  and  Virajas, BALI  IV 105 BALI BALI  IV.  A  king  of  the  Yadavas.  He  was  the  son  of Krtavarman.  Bali  married  Carumatl,  the  daughter  of Rukminl.  (Bhagavata,  Skandha  10). BALI  V.  A  famous  monkey-king  of  the  country  of  Anava. This  King  who  was  the  son  of  Sutapas  was  a  contem- porary of  the  great  King  Sagara. Bali  did  penance  and  Brahma  appeared  before  him, and  blessed  him  and  said,  "You  will  become  a  great sage  and  will  live  till  the  end  of  the  Kalpa  (a  period of  world  age).  Your  power  will  be  inimitable.  Nobody will  overthrow  you  in  battle.  You  will  be  loved  by your  subjects  and  they  will  obey  you.  You  will  be  well- versed  in  the  knowledge  of  law  and  its  observance  and the  learned  will  recognize  your  knowledge.  You  will re-establish  caste  system  in  your  kingdom.' '  (Harivarhia, 1.  31.35.39). Sudesna  was  the  wife  of  Bali.  The  couple  had  no  children. At  last  they  appealed  to  Dlrghatamas  a  hermit,  from whom  they  got  five  sons  called  Ariga,  Variga,  Kalinga, Pandu  and  Suhma  (Brahma  Purana).  In  Bhagavata it  is  mentioned  that  he  had  one  more  son  called Andhra. Bali  left  his  body  at  the  end  of  the  Kalpa  and  entered heaven.  Before  his  death  he  had  divided  his  kingdom equally  among  his  sons.  (Bhagavata,  Skandha  9,  Maha- bharata,  Adi  Parva,  Chapter  92). BALI.     A  mighty  monkey-king. 1 )  Birth.  Bali  is  the  son  of  Indra.  There  is  a  story about  the  birth  of  Bali  as  follows: — SllavatI  who  was  devoted  to  her  husband  once  carried her  husband  Ugratapas  who  was  a  leper,  on  her  shoul- der to  the  house  of  a  harlot  one  night.  On  the  way they  saw  the  hermit  Animandavya,  who  had  been placed  on  a  trident  by  the  order  of  the  King,  beating his  limbs  with  agony.  Lying  on  the  trident  he  saw Ugratapas.  Seeing  the  amorous  nature  of  Ugratapas Animandavya  cursed  him  that  before  sunrise  he  would die.  SilavatI  who  was  a  woman  of  great  purity  and loyalty  hearing  the  curse  said,  "Let  the  Sun  not  rise tomorrow." Next  day,  though  it  was  time  the  sun  did  not  rise.  The night  prolonged.  Aruna  the  charioteer  was  ready  at  the usual  time  but  saw  the  Sun  sitting  motionless.  Wast- ing time  was  intolerable  to  the  charioteer.  So  he  decid- ed to  make  the  best  use  of  the  time  at  his  disposal  by witnessing  a  little  of  the  dance  of  the  celestial  beauties in  the  realm  of  the  devas.  But  males  had  no  admittance there.  So  Aruna  took  the  shape  of  a  beautiful  woman and  got  in.  Seeing  a  new  person,  very  beautiful  to look  at,  sitting  in  the  midst  of  the  celestial  maids  Indra grew  amorous.  He  secretly  took  her  to  a  dark  place and  a  son  was  born  out  of  that  coition.  That  son  is  Bali. When  Aruna  returned  the  Sun  was  standing  full  of anger.  Being  afraid  of  him  Aruna  confessed  everything to  the  Sun.  When  he  heard  the  whole  story  the  Sun expressed  his  desire  to  see  that  figure  which  Aruna  had adopted.  Accordingly  Aruna  again  became  a  woman. The  Sun  also  had  coition  with  her  and  Sugriva  was the  son  born  out  of  this  coition.  Bali  and  Sugriva were  brought  up  by  AhalyadevI  in  the  hermitage  of Gautama. At  that  time  a  monkey-king  named  Rksaraja  had  been ruling  over  the  forest  with  Kiskindha  as  his  capital. He  had  no  sons  and  so  he  approached  Indra  and  placed before  him  his  grievances.  Indra  brought  Bali  and Sugriva  from  the  hermitage  of  Gautama  and  handed them  over  to  Rksarajas.  (M.B.,  Adi  Parva.  Chapter  107; Brahmanda  Purana,  Chapter  42;  Uttara  Ramayana and  Kampa  Ramayana,  Purvakanda). 2 )  Marriage  and  Kingship.  Owing  to  difference  of  opini- on, Bali  defeated  the  asuras  who  came  for  the  churning of  the    Sea    of   Milk.  The   devas  who  were  pleased  at this,    gave   Bali,  a  woman   named  Tara,    derived  from the  Sea  of  Milk.  Thus  Tara  became  his  wife  and  he  got a  son  by  her,  named  Arigada  who  became  famous  as  a mighty  warrior-prince.  Sugriva  married  Ruma.  At  that time    Rksaraja    died  and  Bali  became  King.     (Kampa Ramayana,  Purvakanda). 3)  Enmity  with  Hanuman.     It   was    during   this   period that  Hanuman  was  born.  While  Siva  and  ParvatI  were living  in  the  forest  as  monkeys    ParvatI  got  with  child. The   child   was  given  to  Bhagavan  Vayu  ( Wind-God ) with  the  womb.  Vayu  placed  the  womb  with  the  child in  Anjana  Devi's  stomach.  Narada  informed  Bali  all  these things.  Bali   thought   that  his  position  would  be  lost,  if a  being  born  of  Siva,  grew  up  in  the  form  of  a  monkey. In   accordance  with    the  advice  of  Narada,  Bali  melted Pancaloha  (Five  metals)  and  passed  it  into    the   womb of  Anjana.  Still  the  child  in  the  womb  was   not    killed as  it  was  the  sperm  of  Siva.  The  molten  metals  became earrings  of  the  child  in  the  womb.    (Kampa  Ramayana, Purvakanda). 4)  Sugriva  separated.     Once,  the  son    of  Maya,  the  car- penter   of    the  asuras,    wanted    to    defeat    Bali  by  a combat  or  cunning  sleights  as  he  was   an  expert  wrest- ler   and  magician.  He  came  to  Kiskindha  in  the  mid- night and  standing  before  the  palace,  challenged  Bali, who  getting  angry  came  out  followed  by  Sugriva.  See- ing  the  two  of  them  the  magician  began  to   run.  Bali and  Sugriva  chased  him  to  a  cave.  Placing  Sugriva   at the  mouth  of  the  cave  Bali  followed  the   magician.  Be- fore going,  Bali  said  to  Sugriva:  "Brother,  I  will  go  in and   kill  the  Magician  and  return.  Be    brave  and  stay here.  If  the  asura  dies  milk  will  appear  at  the  mouth of  the  cave  and  if  he  kills  me  blood  will  be  seen.  If  the latter  happens  close  the    mouth  of  the  cave    firmly  and return  to  Kiskindha  and  live  happily  there." Bali  did  not  return  even  after  a  year.  Finally  the  asura was  killed.  But  by  the  cunning  sleights  of  the  magician it  was  blood  that  appeared  at  the  mouth  of  the  cave. Thinking  that  his  brother  was  slain  by  the  magician Sugriva  felt  sorry.  Then  he  closed  the  mouth  of  the  cave firmly  with  stone  and  returned  to  Kiskindha.  Hearing about  the  death  of  Bali  the  monkeys  anointed  Sugriva as  King.  After  a  time  Bali  returned  stronger  than  before and  saw  the  mouth  of  the  cave  closed.  He  thought  that Sugriva  had  closed  the  mouth  of  the  cave  deliberately to  kill  him  and  to  usurp  his  throne.  Bali  reached Kiskindha  and  drove  Sugriva  away.  Sugriva  fled  to Mount  Rsyamukacala  which  was  prohibited  area  for Bali  due  to  a  curse.  Matanga  had  cursed  him  that  if he  entered  that  mountain  his  head  would  be  broken. So  Sugriva  was  safe  in  that  mountain. The  desire  of  Bali  to  take  revenge  on  Sugriva  increased everyday.  Everyday  he  used  to  go  to  the  four  sea- shores and  conduct  bath,  prayer,  meditation  etc.  and return  to  Kiskindha  within  a  short  time.  With  one jump  he  will  reach  one  place  from  another,  and  in each  jump  he  would  put  one  step  on  the  head  of Sugriva  in  the  RSyamukacala.  Hanuman  was  the BALI 106 BALVALA(  VALAKALA) minister  of  Sugrlva.  He  was  much  annoyed  at  this habitual  torture  of  Sugrlva.  One  day  as  usual  Bali was  stepping  on  the  head  of  Sugrlva  to  jump  to  another place,  when  Hanuman  caught  hold  of  Bali  by  his  waist. Hanuman  thought  that  if  Bali  was  dragged  down  on the  mountain  somehow  or  other,  his  head  would  break and  there  would  be  an  end  of  his  wicked  deeds.  Bali thought  that  if  he  could  jump  into  Kiskindha  with Hanuman  it  would  be  easy  for  him  to  destroy  Sugrlva. But  both  were  of  equal  strength.  So  Bali  did  not  jump with  Hanuman  to  Kiskindha  and  Hanuman  did  not drag  Bali  to  the  ground.  Both  did  not  know  how  to stop  the  fight.  At  last  they  made  a  treaty.  Bali  agreed to  stop  torturing  Sugriva  and  Hanuman  agreed  not  to cause  any  trouble  to  Bali.  Both  returned  to  their  own places.  After  that  Sugrlva  lived  in  RSyamukacala  with his  ministers  and  Bali  in  Kiskindha.  (Valmiki  Rama- yana, Kiskindha  Kanda,  Sarga  10;Kampa  Ra.ma.yana, Purvakanda). 5)  Bali  was  cursed  by  Matanga  the  great  hermit.  See the  word  Dundubhi  para  4. 6)  Defeating  Havana.     Bali  had  got  a  boon    from    the Gods  that  he  would  get  half  the  strength   of  his  oppo- nent   who    stood  face  to   face  with  him  in  fight.  This power  enabled  Bali  to  defeat  all  his  foes  and  bring  the countries  in  all  directions  under  his  sway.  Ravana  heard about  this  and  decided  to   overpower  Bali  somehow  or other  and  approached  Kiskindha.  Bali  knew   this.   His minister,    Taran,    went  to  Ravana  and  told  him  about the  power  of  Bali  and  of  the  boon  by    which   Bali    got half  the  strength  of  his  opponent.  When  Ravana  heard of  this  peculiar  boon  he  decided  to  kill  Bali.  His  idea was  to  kill  Bali  by  going  behind  him  when  he  went  to the  sea-shore  to  take  bath  in  the  morning. Next  morning  Bali  went  to  the  eastern  sea-shore  and began  his  prayer  and  meditation.  Ravana  approached Bali  from  behind  and  sat  close  to  him.  Perhaps  the idea  of  Ravana  might  have  been  to  take  Bali  by  his tail  and  beat  him  on  the  ground.  Bali  knew  that Ravana  was  sitting  behind  him.  But  pretending  that he  knew  nothing  put  his  long  tail  on  the  body  of Ravana,  and  passed  it  lengthwise  and  breadthwise through  every  part  of  his  body  and  tied  him  like  a bundle  of  faggots,  and  made  a  jump  into  the  air. Within  a  short  time  he  visited  all  the  usual  places  and reached  Kiskindha.  Seeing  Ravana  hanging  by  the tail  of  Bali,  even  the  women  folk  laughed.  Thus Ravana  admitted  defeat.  Bali  let  him  go  unhurt. (Uttara  Ramayana). 7)  Death.     After   Sita   had    been   stolen  away  Rama and  Laksmana  wandered    about   in    the    forest.  Then they  met  with  Hanuman,  who  took  them    to  his   King Sugrlva.    Sri   Rama  and  Sugriva  entered  into  a  treaty, by  which  Sri  Rama  was  to  kill   Bali  and    to  restore  to Sugriva  his  wife  who  was  under  the  custody  of  Bali,  and to  make  him  the    King   of  Kiskindha,    in   return    for which    Sugriva    and  his  men  had  to  help  Sri  Rama  to find  out  and  recover  Sita.  In  accordance  with  the  con- ditions of  the  treaty,  Sri  Rama    and    Sugriva    reached Kiskindha,  to  confront  with  Bali.  Sri  Rama  and    Sug- riva had  hit  up  on  a  plan,   by  which  Sri  Rama  was  to shoot  Bali  down,  when  Sugriva  was  engaged  in  boxing with  Bali.  Sugriva  challenged  Bali  to  a  single  combat. Bali  came  out  and  a  horrible  boxing  began  between  the two.    But   Sri    Rama   could    not  distinguish  one  from the  other.   Thier  faces  were   so    alike.    Sugriva,   being defeated,    receded    from    fight.  Sri  Rama  and  Sugriva returned  to    Riyamukacala.    Surgiva   spoke   ill   of  Sri Rama.  But  Sri  Rama  revealed  the  truth,    and    Sugriva believed  it.  Next  day  morning  both  of  them  started  for Kiskindha  to  kill   Bali.   Sri    Rama    had   put  a   flower garland    around  the  neck  of  Sugriva  to  distinguish  him from  Bali.   This  time  Tara  tried  to  the  utmost  to    dis- suade Bali  from  fighting.  But  without  paying  any  heed to    her   words   Bali    engaged    Sugriva    in  fighting.  Sri Rama,  sitting  in  ambush,  instantly  sent   an   arrow    to the  breast   of  Bali    who  looked  to  the  side  from  which the  arrow  came.  Before   falling  down,    looking  at    Sri Rama  Bali  said  "It  is  not  right  on  the  part  of  the  King of   Ayodhya    to   have   shot   an    arrow  from  ambush". Hearing  that  Sri  Rama  said,  "Ifyou  see  me  face  to  face you  will  become  devoted  to  me.  It  is  not  right    to    kill one's  devotee.  You  are  a  friend  of  Ravana,  who  as  you know,  is  my  foe.  If  I  let  you  alone  Ravana  is  likely  to get  your  help.  Besides,  you  have  a   boon  that  you  will get  half  the  strength  of  the  foe  who  faces  you,   and  as such  you  cannot  be  killed   by  anybody  in   direct  fight. It  is   unavoidable    for   the    safety   of  Sugriva,  for  my interest,  for  the  protection  of  the  world  at    large,   and for  the  preservation  of  law  and  order  that   you    should be    killed.  Was  it  not  a  violation  of  duty  on  your  part to  steal  the  wife  of  Sugriva  ?" Bali  fell  down.  Immediately  Taradevi  and  Aiigada arrived  there.  Tara  spoke  very  harsh  words  to  Sri Rama.  At  last  Bali  entrusted  Tara  and  Aiigada  with Sri  Rama  and  then  he  died.  (Kampa  Ramayana, Kiskindh'ikanda) . BALlHAM.  A  dynasty  of  Ksatriyas.  It  is  mentioned  in Mahabharata,  Udyoga  Parva,  Chapter  74,  Stanza  14 that  there  was  a  king  named  Arkaja  in  this  dynasty. BALlSlKHA.  A  serpent  born  to  Kasyapa  prajapati of  his  wife  Kadru.  (M.B.,  Adi  Parva,  Chapter  35, Stanza  8). BALIVAK.  A  hermit.  It  is  mentioned  in  Mahabharata, Sabha  Parva,  Chapter  4,  Stanza  14  that  this  hermit had  been  a  member  of  the  durbar  of  Yudhisthira. BALLALA.  Son  of  a  Vaigya  named  Kalyana.  From childhood  Ballala  was  an  ardent  devotee  of  Ganapati. When  he  was  a  child  he  used  to  gather  pebbles  and make  a  heap  and  then  worship  it,  imagining  it  to  be GaneSa  (Ganapati). His  parents  did  not  like  this.  They  tried  their  best  to dissuade  him  from  this  habit.  Once  they  tied  him  to a  tree  and  gave  him  severe  cuts.  But  their  attempts were  futile.  One  day  an  image  of  Ganapati  arose  in the  place  where  the  child  used  to  worship.  (GaneSa Purana  1  :  2). BALLAVA  (VALLAVA) .  A  country  in  Bharata.  Men- tion is  made  about  this  country  in  Mahabharata, Bhisma  Parva,  Chapter  9. BALLAVA  (VALLAVA).  This  is  the  pseudo-name assumed  by  Bhimasena,  while  the  Pandavas  were  living in  pseudonymity  in  the  kingdom  of  Virata.  In  some Puranas  this  name  is  shown  as  'Valala'.  (M.B.,  Virata Parva,  Chapter  2,  Stanza  1) . BALOTKATA.  A  female  attendant  of  Subrahmanya. (M.B.,  Salya  Parva,  Chapter  46,  Stanza  23) . BALVALA  (VALKALA).  An  asura.  This  asura  had been  tormenting  the  hermits  of  the  forest  of  Naimisa. (BAl^ABHATTA)  I 107 BARBARIKA This  asura  was  killed  by  Balabhadrarama.  *  For detailed  story  see  para  6  of  the  word  Balabhadra- rama. NA  (BANABHATTA)  I.  A  Sanskrit  poet  who  lived  in the  7th  century  A.D.  He  was  a  member  of  the  assem- bly of  emperor  Harsa  vardhana.  'Harsacarita'  (prose) is  the  most  important  work  of  Bana.  Though  many  of the  descriptions  in  this  book  contain  exaggerations  it affords  plenty  of  scope  for  investigation  into  the  fea- tures of  ancient  Sanskrit  literature.  He  has  mentioned about  Vyasa,  Bhatiara  hariscandra,  Satavahana, Pravarasena,  Bhasa,  Kalidasa  and  such  others. Harsacarita,  in  a  sense,  is  a  Romance.  It  is  divided into  eight  Ucchvasas.  From  the  first  two  or  three chapters  informations  could  be  had  of  Banabhatfa. His  mother  RajyadevI  died  when  he  was  a  little  boy. At  the  age  of  fourteen  his  father  also  died.  After  that he  arrived  at  the  palace  of  Harsa.  The  story  of  Harsa- carita begins  with  the  death  of  Prabhakara-  Vardhana, father  of  Harsa.  The  Book  ends  with  the  story  incom- plete. Harsacarita  is  the  only  historic  prose  work available  in  Sanskrit. BANA  II.  A  mighty  and  powerful  Asura. 1)  Genealogy  and  birth.     Descended  from  Mahavisnu    in the  following  order  :  Brahma-  Marlci-  Kasyapa-Hiranya- kasipu-Prahlada-Virocana-Mahabali-Bana. 2)  Getting  a  boon.     Bana  began  his   reign  with  the    city of  Sonitapura    as   his   capital.    Then   he  went  to  the vicinity  of  the  Himalayas   and    began   to    do    penance thinking  of  Siva.  Siva  made    his  appearance  and  asked him   what   he  wanted.  He  requested  that  he  should  be considered  as  the  son  of  Parvati  and  that  he  should  be given  thousand  hands  so    as  to  destroy  all  his  enemies. Siva  granted  him  the  boon.  From   that   day    onwards Parvati    considered   him    as    the   younger   brother    of Subrahmanya.  He  returned  to  his  Kingdom  and  began to  reign. 3  )  Battle  with  Sri  Krfna  and  his  fall.  (See  the  word Aniruddha)  . 4)  Other  information.  (1)  In  the  Puranas  Banasura  is often  called  by  the  name  Mahakala,  which  is  the  name of  an  attendant  of  Siva.  (M.B  Adi  Parva,  Chapter 65,  Stanza  20)  . (2)  Sukracarya  (the    teacher  of   the   Asuras)    always worked   for   the   uplift  of  Bana.     (M.B.,  Sabha  Parva, Chapter  38,  Stanza  29). (3)  In  the  Battle  with  Sri  Krsna,  Bana  was    helped  by Siva,  Subrahmanya,  and  the  Gods  like  Agni  (fire)  and others.  (M.B.,  Sabha  Parva,  Chapter  38)  . (4)  Sri  Krsna  cut  down   the  thousand  hands    of  Bana with    his   Cakrayudha     (the  wheel   weapon).    (M.B'., Sabha  Parva,  Chapter  38). (  5)  Bana  often  stood  under  the  cover  of  the  mountain of  Kraunca  and  attacked  the  devas  (gods).  So  once Subrahmanya  had  to  cut  the  mountain  Kraunca  with his  arrows.  (M.B.,  Salya  Parva,  Chapter  46,  Stanza _82)  . BANA  III.  A  warrior  of  Subrahmanya.  Mention  is made  about  this  Bana  in  Mahabharata,  Salya  Parva, Chapter  45,  Stanza  67. BANA  IV.  An  asura.  During  the  regime  of  Sri  Rama this  Asura  fought  against  the  King  and  his  brothers.  A Sivaliiiga  had  been  consecrated  in  the  throat  of  this asura.  So  it  was  not  possible  for  Laksmana  to  defeat him  though  he  had  fought  with  him  for  so  many  days. Laksmana  heard  an  etherial  voice  saying,  "Unless  and until  the  image  of  Sivaliuga  is  removed  from  his  throat Bana  could  not  be  killed.'''  By  the  operation  of  arrows Laksmana  smashed  the  image  of  Sivalinga  in  his throat.  With  the  same  arrow  he  cut  the  throat  of  the asura  also  and  thus  Bana  was  killed.  (Kampa  Rama- yana,  Uttara  Kanda). BANDHUDAYADA.  A  son  who  can  claim  to  be  a  heir. The  Puranas  state  about  six  different  kinds  of  Bandhu- dayadas. 1)  Svayamjdta.     A  son  born    to   one's  wife    without  a progenitor. 2 )  Prariita.     A   son  born  to  one's  wife  by  the  blessing of  any  holy  man. 3)  Putrikaputra.     Son  of  one's  daughter. 4)  Paunarbhava.     A  son  born  after  a  re-marriage. 5)  Kdnina.     A  son  born  before  marriage. 6)  Bhaiija.     Son  of  one's   sister.   All    these   sons    are heirs.    (Chapter  119,  Adi  Parva,  M.B.). BANDHUMAN.     A    king    of    the    country   ofVideha. (Chapter  6,  Brahmanda  Purana). BAND  HUM  ATI.     A    lady   attendant   of    Vasavadatta, wife  of  Udayana.  (See  Vasavadatta). BARBARA.  A  country  of  puranic  fame.  The  people living  there  were  called  Barbaras.  They  were  consider- ed as  low  caste  people.  There  is  also  a  statement  that these  people  were  born  of  the  sides  of  the  cow,  Nan- dini.  (Sloka  37,  Chapter  174,  Adi  Parva,  M.B.). During  the  victory  march  of  the  Panda vas  Bhlmasena conquered  the  Barbaras.  Nakula  also  conquered  these people.  (Chapter  32,  Sabha  Parva,  M.B.) .  In  the Rajasuya  yajfta  of  Dharmaputra  the  Barbaras  were present  with  gifts. BARBARIKA.  Son  of  Maurvi  born  of  Ghatotkaca,  son of  Bhima.  Skanda  Purana  gives  the  following  details about  him. Barbarika  was  a  Yaksa  in  his  previous  life.  Once  the devas  unable  to  bear  the  insufferable  harm  done  to them  by  the  Dana  vas  approached  Lord  Mahavisnu  for help  and  then  the  Yaksa  who  was  present  there  at  that time  said  with  arrogance,  "There  is  no  need  for  Visnu to  curb  the  activities  of  the  Danavas.  I  shall  do  it  my- self." Hearing  those  arrogant  words  Brahmi  cursed him  saying  that  in  his  next  life  he  would  be  killed  by Visnu. True  to  the  curse  the  Yaksa  was  born  in  his  next  life as  Barbarika,  son  of  Ghatotkaca.  To  lessen  the  force  of the  curse  Krsna  advised  him  to  worship  Devi.  At  last pleasing  the  goddess  by  the  kindly  help  of  a  brahmin named  Vijaya  Barbarika  killed  a  demoness  called Mahajihva  and  a  demon  of  name  Repalendra.  The brahmin  further  gave  him  a  weapon  named  Vibhuti which  could  split  the  vital  centres  of  the  body  of  an enemy  and  said,  "Use  this  weapon  against  the  Kaura- vas  who  oppose  the  Pandavas." Once  Barbarika  defeated  his  grandfather  Bhima  in  a battle  and  greatly  grieved  over  the  injury  done  started to  commit  suicide.  Then  Devi  appeared  before  him  and reminded  him  thus,  ''You  will  get  salvation  only  if  you are  killed  by  Sri  Krsna  and  so  desist  from  committing suicide." In  the  original  of  Bhagavata   this  name  is  given  as  Balvala.  But  in  the  Malayalam  translation  the  name  used  is  "Valkala". BARHANASVA 108 BHADRA  III The  great  war  started  and  Barbarika  fighting  on  the side  of  the  Pandavas  started  using  his  weapon  Vibhuti. He  sent  it  against  all  excepting  the  Pandavas,  Krpa- carya  and  Asvatthama.  He  did  not  leave  even  Krsna alone  and  the  weapon  fell  on  the  feet  of  Krsna  also. Enraged  at  this  Krsna  used  his  Sudarsana  Cakra  and cut  off  his  head  ;  at  once  Devi  appeared  and  brought him  to  life.  After  the  great  battle  on  the  advice  of Krsna  Barbarika  went  and  lived  in  Guptaksetra. BARHAISASVA.  A  king  born  of  the  dynasty  of  emperor Prthu.  Descending  in  order  :  Prthu-Visvarandhi-Candra- Yuvanaiva-Savanta  -  Brhadasva  -  Dhundhumara  (alias ValayasVa)  -  DrdhasVa  -  HaryasVa  -  Nikumbha  and  to Nikuihbha  was  born  Barhanaiva  and  from  him  Kr^asva- Prasenajit-Yuvanaiva  -  Mandhata.  (Saptama  Skandha, Devi  Bhagavata) . BARHIS.  A  devagandharva  clan.  These  were  born  to KaSyapa  prajapati  of  his  wife  Prtha.  (Chapter  65,  Adi Parva,  M.B.). BARHISAD  (S) .  A  class  of  Manes.  It  is  mentioned  in Agni  Purana,  Chapter  20  that  some  classes  of  manes such  as  Agnisvattas,  Barhisads,  Anagnis,  and  Sagnis  are said  to  have  derived  from  Brahma.  Brahma  created  two different  sets  of  Pitrs,  Agnisvattas  and  Barhisads. (Chapter  10,  Amsam  I,  Visnu  Purana). TheseBarhisads  who  are  members  of  the  Yamasabha  (coun- cil of  the  God  of  Death)  perform  the  mantric  rites  for the  dead.  The  name  brings  into  its  fold  the  world  of the  seven  sacred  sages  also.  ( Chapter  208,  Santi  Parva, M.B.) .  It  was  through  these  Barhisads  that  Brahma taught  Satvatadharma  to  a  brahmin  who  became  well- known  later  as  Jyestfia.  (Chapter  34,  Sloka  45,  Santi Parva,  M.B.) . Manusmrti  states  that  the  Barhisads  are  the  sons  of  the Maharsi  Atri  and  the  Pitrs  of  all  the  Daityas,  Danavas, Yaksas,  Gandharvas,  Uragas,  Raksasas,  Suvarnas  and Kinnaras. Daityadanavayaksanarh Gandharvoragarak  sasam Suvarnakinnaranamca Smrta  Barhisado'trijah (Manusmrti,  Sloka  196,  Chapter  3). BARHISMATl.  Wife  of  Priyavrata,  son  of  Svayambhuva Manu  and  brother  of  Uttanapada.  She  was  the  daughter of  Visvakarmaprajapati.  Priyavrata  married  another daughter  of  his  named  Surupa.  Surupa  delivered  ten sons  and  a  daughter.  They  were  :  Agnidhra,  Idhma- jihva,  Yajflabahu,  Mahavira,  Rukmasukra,  Ghrta- prstha,  Savana,  Madhatithi,  Vitihotra,  Kavi  and  a daughter  Crjjasvatl.  Priyavrata  got  of  his  wife  Barhis- mati  three  sons,  Uttama,  Tamasa  and  Raivata.  These sons  became  in  due  course  the  Manvantaradhipatis. (Astama  Skandha,  Devi  Bhagavata). BARHASPATYA.  The  NitiSastra  of  Brahma.  Brhaspati condensed  and  codified  the  laws  of  Ethics  by  Brahma. This  was  compiled  by  Brhaspati.  This  book  contains three  thousand  chapters.  Mention  is  made  about  this Book  in  Mahabharata,  Sand  Parva,  Chapter  59,  Stanza 84. BASKALA  I.  A  king  of  the  asuras. 1)  Birth.  Two  sons,  Hiranyaksa  and  Hiranyakasipu and  a  daughter  Simhika,  were  born  to  Kasyapa  praja- pati of  his  wife  Diti.  Simhika  became  the  wife  of  Vipra- citti.  Four  sons,  Anuhrada,  Hrada,  Prahlada  and  Saihh- lada,  were  born  to  HiranyakaSipu.  Hrada  was  the  son of  Hrada.    Three  sons  Ayusman,  Sibi  and  Baskala  were born  to  Samhrada. 2)  Later  history.  Baskala  became  one  of  the  ministers of  the  famous  and  mighty  hero  Mahisasura.  Ciksura was  the  minister  of  law  and  order.  Tamra  was  the  Finance Minister.  Asiloma  was  the  Prime  Minister  and  Bidala the  minister  of  foreign  affairs.  Udarkka  was  the  general of  the  army;  Baskala,  Trinetra  and  Kalabandhaka  were members  of  the  administrative  council.  Sukra.ca.rya  was the  minister  of  education.  Baskala  played  an  important part  in  the  battle  between  Mahisasura  and  Indra. When  soldiers  were  killed  by  thousands,  Mahisasura sent  lastly,  Baskala  and  Durmukha.  Baskala  engaged himself  in  a  combat  with  Devi  who  fought  on  the  side of  the  Devas.  Baskala  became  angry  and  aiming  at  the breast  of  Devi  he  gave  a  severe  blow  with  his  club. But  Devi  evaded  him  with  her  club  and  gave  him  a severe  thrust  with  her  trident  at  his  breast  and  Baskala fell  dead.  (Agni  Purana,  Chapter  19;  Devi  Bhagavata, Skandha  5). BASKALA  II.  One  of  the  disciples  of  Vyasa.  (See  the word  Guruparampara) . BATU  (VATU).  A  brahmin  who  reads  the  Glta  daily. Because  in  life  he  held  fast  to  duty  he  was  carried  to heaven  after  death.  The  dead  body  was  eaten  away by  birds  and  the  bony  skeleton  remained.  When  rains started  the  empty  skull  was  filled  with  water  and  a sinner  passing  that  way  touched  the  skull  and  the  sinner got  salvation.  (Padma  Purana,  Uttara  Khanda). BAUDHAYANA.  A  teacher-priest  who  acted  according to   Kalpa  Sutras    (rituals  of  sacrifices) . BHADRA  I.  A  king  of  Cedi  who  fought  on  the  Pandava side.  Kama   killed   him.     (Kama  Parva,    Chapter  56, Verse  48) .' BHADRA  II.    One   of  the  four  elephants    which,    from Patala,  support  the  world.  (See  Astadiggajas) . BHADRA  III.  Son  of  Sraddha,  daughter  born  to  Svayam- bhuva Manu  by  his  wife    Satarupa.     Sraddha   had    the following  sons  :     Subha,  Prasada,  Maitrlputra,  Abhaya, Dayatmaja,    Santija,    Bhadra,    Muda,    Tustija    Smaya, Pus^ija  and  Yoga.     (Bhagavata,  Caturtha  Skandha) BHADRA  IV.  A   yaksa,  one   of  the  ministers  of  Kubera. He  had  to  be  born  as  a  lion  on  account  of  the  curse   of sage  Gautama. BHADRA  V.  People  of  the  kingdom  of  Bhadragana  are generally  called  Bhadras.  It  is  stated  in  the  Sabha Parva  that  the  Ksatriya  princes  of  Bhadragana  present- ed lots  of  money  in  connection  with  the  Rajasuya yajna  of  Yudhisthira. BHADRA  VI.  A  maharsi,  son  of  Pramati,  and  father  of Upamanyu. BHADRA  VII.    A   son   born    to    Sri  Krsna  of  Kalindl. (Bhagavata,  Dasama  Skandha) . BHADRA  I.  See  Bhadrakall. BHADRA  II.  The  beautiful  daughter  of  King  Kakslvan. She  was  married  to  King  Vyusitas  va  of  the  Puru  dynasty. When  Bhadra,  in  unbearable  grief  lamented  the  death of  her  husband  his  soul  appeared  on  the  skies  and blessed  her.  Accordingly  she  got  pregnant  by  the  corpse of  her  husband  and  delivered  six  sons.  (Adi  Parva, Chapter  120,  Verse  38). BHA.DRA  III.  One  of  the  wives  of  Kubera.  Kunti  once related  the  story  of  Bhadra  to  Pancali  and  exhorted  her to  live  like  Bhadra.  (Adi  Parva,  Chapter  198,  Verse  6). BHADRA  IV 109 BHADARAKALl BHADRA  IV.  The  word  Bhadra  is  used  as  another  name of  Subhadra,  sister  of  Sri  Ki'sna  in  Verse  14,  Chapter 218  of  Adi  Parva. BHADRA  V.  Yet  another  Bhadra,  daughter  of  the  King of  Visala  is  mentioned  in  Chapter  45  of  the  Maha- bharata.  She  did  penance  for  getting  the  kingdom  of Karusa,  when  SiSupala,  disguised  as  King  Karusa  ap- peared on  the  scene  and  carried  her  away. BHADRA  VI.  There  is  reference  to  another  Bhadra, daughter  of  Soma  in  Chapter  154  of  the  Anusasana  Parva. She  once  did  intense  penance  to  secure  Utathya  as  her husband.  Atri  maharsi,  father  of  Soma,  came  to  know  of the  desire  of  his  granddaughter,  and  got  her  married to  Utathya.  Varuna  once  fell  in  love  with  Bhadra,  who was  an  exceptionally  beautiful  woman,  and  abducted and  concealed  her  in  the  sea.  When  Utathya  returned to  the  Asrama,  his  wife  was  missing.  He  understood what  had  happened  to  Bhadra  by  the  light  of  his  divine knowledge  (television  of  mind).  Burning  with  anger he  drank  up  the  sea  completely  dry,  and  Varuna  shud- dering with  fear  returned  Bhadra  to  Utathya  and  pro- fusely apologised.  Thus  ended  the  problem. BHADRA  VII.  Verse  24,  Chapter  7  of  the  Mausala Parva,  states  that  Bhadra,  one  of  the  four  wives  of Vasudeva,  father  of  Sri  Krsna  died  by  jumping  into  the funeral  pyre  of  her  husband. BHADRA  VIII.  A  daughter  of  the  KingofKaSl.  The grandson  of  Sagara,  a  king  of  the  Solar  dynasty  married Bhadra,  daughter  of  the  King  of  Kasl.  (Brahmanda Purana,  Chapter  96) . BHADRA  IX.  One  Bhadra,  daughter  of  Meru  was  married by  King  Agnldhra.  She  had   eight  sisters,    viz.     Meru Devi,    Pratiriipa,    Ugradamstrl,  Lata,  Ramya,  Syama, Nari  and  Devaviti.   (Bhagavata,  Pancama  Skandha) . BHADRA  X.   See  Vidusaka. BHADRA(  M) .  A  kingdom  in  ancient  India.  The  Ksa- triya  princes  of  Bhadrarn  gave  costly  presents  to Dharmaputra  at  the  Rajasuya  Yaga  (Sabhii  Parva, Chapter  52,  Verse  14).  Kama,  in  the  course  of  his digvijaya  ( conquest  of  countries)  subjugated  this  king- dom. (Vana  Parva,  Chapter  254.) BHADRABAHU.  A  king  of  Puruvamsa.    (Navama  Skan- dha, Bhagavata) . BHADRACARU.    A    son    of   Pradyumna.    (Bhagavata, Dasama  Skandha). BHADRADEHA.  A  king.  According  to  the  Visnu  Purana he  was  one  of  the  sons  of  Vasudeva  by  Devaki. BHADRAKA  I.  A  king  belonging  to  the    Aiiga    dynasty. (Agni  Purana,  Chapter  277). BHADRAKA  II.  A  brahmin  outcaste.  This  brahmin,  who spent  his  whole  life  in  committing  sins,  by  chance, took  magha  bath  for  three  days  at  Prayaga,  and  thus got  himself  sanctified. King  Virasena,  who  was  then  ruling  the  Avanti  king- dom had  earned  ample  sanctity  by  the  performance  of seventeen  Asvamedha  yagas.  The  Deaths  of  King Virasena  and  Bhadraka  took  place  on  one  and  the  same day.  Though  Bhadraka  was  immoral  in  his  life,  he went  to  heaven  along  with  Virasena  after  death  as  he had  taken  the  magha  bath.  (Padma  Purana,  Uttara- khanda) . BHADRAKALI.  Another  form  of  Parvati. 1 )  General.  Lord  Siva,  on  hearing  about  the  self- immolation  in  fire  of  his  wife,  Sati  at  the  famous  yajna conducted  by  Daksa  rushed  in  all  anger  to  the  spot, and  beat  the  earth  with  his  matted  hair,  and  there  ensu- ed two  forces  called  Virabhadra  and  Bhadrakali.  This Bhadrakall  was  really  Sati  or  Parvati  in  another  form. 2)  Bhadrakali  and  Kariisa.  There  is  a  story  in  the  Dasama- Skandha    of    Bhagavata  that    Karhsa  took  away    from the  room  in  which  Devaki  had  delivered  Sri   Krsna  the child   of  Yasoda  by    whom  Krsna  had  been  replaced, and    dashed  the    child    against    a    rock,    and  that  the child  then  escaped  from  his  clutches  and  rose  up  to  the sky.  That  child  was  Bhadrakali  in  another  form.    (Agni Purana,  Chapter  12). 3)  Kampa,    Lankalaksmi    and  Bhadrakali.     Lankalaksmi, who  was   guarding    the  city   of  Lanka,  was  the  first  to prevent    Hanuman   from      entering    the    city.     Tamil Puranas  aver  that  this    Lankalaksmi  was  an  incarnation of  Bhadrakali.  Hanuman   thrashed    Lankalaksmi  with his  left  hand  at  which  she  vomitted  blood  and  fell  down unconscious.  On  regaining  consciousness  remembrance of  the  past  occurred  to  her,  and  after  thanking  Hanuman, who   restored    her  to  her    former  form,  she  returned  to Kailasa.  She    complained   to   Siva   that    she  could  not witness  the   Rama-Ravana    war.  Then  Siva    told    her thus: "You  go  to  the  Driivida  country  and  be  put  up  in  the 'Svayambhulinga'  temple  there.  I  shall  be  born  there as  Kampa,  compose  the  Ramayana  in  Tamil  and  get conducted  the  dolls-play.  Then  you  would  be  able  to enjoy  the  story  of  Sri  Rama,  especially  the  Rama-Ravana war,  both  by  hearing  and  seeing  the  same  in  better manner  than  by  actually  seeing  the  war. Bhadrakali  acted  according  to  this  bidding  of  Siva. There  lived  a  great  scholar  named  Sankaranarayana close  to  the  temple.  His  wife  was  Cinkaravalli.  Lord Siva,  as  decided  upon  previously  was  born  as  the  son of  Cinkaravalli,  who  had  become  a  widow  while  she was  worshipping  'Svayambhudeva'  for  the  gift  of  a child.  But,  Cinkaravalli,  who  feared  scandal  in  her, a  widow,  becoming  a  mother,  forsook  the  child  in  the temple  precincts  and  left  the  place.  One  Ganes"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  Ottakkiitta  another member  of  the  poets'  assembly  to  compose  in  Tamil poetry  the  story  of  Sri  Rama.  The  King's  direction  was that.  Ottakkutta  should  compose  his  poem  up  to  the incident,  Setubandhana  (building  abridge  in  the  sea  up to  Lanki)  and  Kampar  should  write  the  story  of  the war  in  his  poem.  Ottakkutta  completed  the  task  allotted to  him  within  six  months.  But  Kampar  had  not  attempt- ed to  write  even  a  single  line.  Having  been  informed about  the  matter  the  King  ordered  that  the  poem,  Rama- yana 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 BHADRAKALIPPATTU 110 BHADRASRAVAS Kampar  awoke  early  in  the  morning  he  saw  a  divine form  disappearing  from  his  room,  and  exclaimed,  "Oh! mother  !  you  have  slipped  away".  To  this  the  divine form  replies,  "Oh  Kampar  !  I  have  finished  writing". And,  then  the  divine  form  vanished  completely. When  Kampar  got  completely  out  of  sleep  and  looked about  he  found  the  Ramayana  story  fully  written  in verse  on  his  desk.  Kampar  inferred  that  the  poem  was composed  by  Saradabhagavati,  the  presiding  deity  of learning  and  literature,  and  he  was  wonder-struck.  He recited  the  poem  in  the  royal  assembly,  and  the  King and  others  too  were  wonder-struck.  And,  afterwards, according  to  the  orders  of  the  King  the  story  of  the  war (YudJhakrmda  Katha)  began  to  be  exhibited  as  dolls- play  in  the  presence  of  the  idol  of  the  Devi  in  the temple.  Thus  Siva  incarnated  himself  as  Kampar, recited  the  story  of  the  Rama-Ravana  war  in  the  temple, and  hearing  it  Bhadrakall  danced. The  above  is  the  chief  legend  about  Kampar. BHADRAKALIPPATTU.  (Pa»u=Song).  Folk  song  very popular  in  Kerala  temples.  The  practice  is  to  sing songs  in  praise  of  Bhadrakali BHADRAKARA.  A  king  of  ancient  India;  he  once  left his  kingdom,  in  fear  of  Jarasandha,  and  took  refuge  in South  India.  (Sabha  Parva,  Chapter  14,  Verse  26). BHADRAKARI^ESVARA(M).  A  sacred  place.  He  who visits  this  place  conducts  worship  will  never  have  to face  ill  fate.  (Vana  Parva,  Chapter  84,  Verse  39). BHADRAMATA  (BHADRAMANA).  Daughter  born  to Kasyapa  prajapati  of  his  wife,  Krodhavaia.  The  ten daughters  of  Krodhavasa  are:  Mrgi,  Mrgamanda, Han,  Bhadramata,  Matangl,  Sarddiili,  Sveta,  Surabhi, Surasa  and  Kadru.  (Sarga  14,  Aranya  Kanda, Valmiki  Ramayana) . BHADRAMATI.  A  very  poor  brahmin.  This  brahmin had  six  wives  and  two  hundred  and  fortyfour  daughters. (Narada  Puranam) . Once,  hearing  the  glory  of  Bhudana  (giving  away  land free  to  the  deserved )  he  was  much  impressed  and  from then  onwards  he  became  filled  with  a  strong  desire to  give  land  free  to  the  poor.  He  had  no  land  of  his own.  But  he  went  to  the  king  of  Kauiambi  and  begged for  some  land  which  when  received  was  immediately given  as  gift  to  poor  brahmins.  After  that  he  went  and bathed  in  the  Papanasana  tirtha  situated  in  the  mount of  Venkatacala.  Bhadramati  got  salvation  by  this  good deed.  (Skanda2,l,10). BHADRASAKA.  A  name  of  Subrahmanya.  It  is  the  figure of  Subrahmanya  in  the  shape  of  a  goat  that  is  known as  BhadraSaka.  (Sloka  4,  Chapter  228,  Vana  Parva, M.B.). BHADRASALA(M).  A  forest  on  the  top  of  the  Moun- tain Bhadrasvavarsa  which  lies  to  the  east  of Mahameru.  There  is  a  tree  called  Kalamra  in  this forest.  This  is  a  very  sacred  tree  standing  miles high  above  other  trees  and  is  being  worshipped  by the  Vrddhacaranas.  By  worshipping  this  tree  the men  have  become  white  and  majestic  and  by  drink- ing a  juice  prepared  from  its  leaves  the  women  keep themselves  eternally  young.  Chapter  seven  of  Bhisma Parva  says  like  this  about  this  tree:  "Kalamra  stands towering  miles  high  bearing  flowers  and  fruits  at  all times  of  the  year.  The  Vrddhacaranas  worshipping  it are  white,  strong  and  majestic.  The  women  drinking its  juice  are  lotus-complexioned,  beautiful,  Moonfaced, well  versed  in  music  and  dance  and  having  a  life-span  of over  a  thousand  years,  remaining  young  all  the  time." BHADRASAJR.A.  A  king  in  the  region  of  Kasmira.  His only  son,  Sudharrnan,  was  very  much  devoted  to  Siva and  spent  most  of  his  time  worshipping  him.  The father  tried  his  best  to  withdraw  his  son  from  this  ex- cessive devotion  but  failed. Then  one  day  the  great  sage,  Parasara,  came  to  the King  as  his  guest  and  the  King  then  requested  him  to make  his  son  withdraw  from  his  Siva-worship.  But Parasara  tht-n  told  him  about  the  previous  life  of Sudharma  and  consoling  him  persuaded  the  King  to  do the  'Rudrabhiseka'  (uninterrupted  pouring  of  cold water  over  an  idol  of  Siva)  by  himself.  The  king  then entrusted  the  state  with  his  son  and  left  for  the  forests accepting  an  ascetic  life.  ( Skandha  Purana,  3.3.20-21). BHADRASENA.  A  king.  Uddfdaka  Maharsi  performed a  demoniac  yaga  to  destroy  this  king.  (Satapatha- brahmana). BHADRAJsRAVAS.  A  king  whom  the  Puranas  extol  as having  ruled  Sauras{ra  in  Dvaparayuga.  At  the  forest of  Naimisa  sage  Suta  told  the  following  story  to  explain how  LaksmI  (goddess  of  wealth)  took  her  abode  in  the houses  of  men. Bhadrasrava  ( BhadraSravas)  who  was  ruling  Saurasfra had  seven  sons  and  a  daughter  of  his  wife  Suraticand- rika.  The  daughter  was  named  Syamabala.  Once truthful-Syamabala  was  sitting  under  a  green-wood  tree with  her  playmates  playing  with  diamonds  and  gold sand  when  the  goddess  of  wealth  disguised  as  an  aged brahmin  woman  went  to  the  gates  of  the  palace  and  asked for  permission  to  see  the  queen,  Suraticandrika.  The sentries  pressed  for  details  about  her  and  then  she  said this :  "My  name  is  Kamala.  My  husband  is  a  man  named Bhuvanasva  and  we  live  in  Dvaraka.  Your  queen  in  her previous  birth  was  a  Vaisya  woman.  One  day  she  quar- relled with  her  husband  and  he  beat  her  hard  and  then crying  loudly  she  ran  out  of  the  house.  I  met  her  and when  she  told  me  her  story  I  instructed  her  to  observe a  Punyavrata  (Fasting  to  any  particular  deity).  She  did it  willingly  and  as  a  result  she  acquired  great  wealth and  happiness. One  day  the  husband  and  wife  died.  Yama,  the  king of  Death,  then  sent  his  orderlies  to  bring  before  him that  couple  who  had  always  quarrelled  with  each  other while  living.  Bound  by  ropes  the  ghastly  servants  of Yama  were  about  to  drag  them  to  their  land  when  the angelic  servants  of  Visnu  with  the  insignia  of  'Sarhkha- Cakra-Gada'  on  their  lapels  arrived  there  and  those messengers  of  Laksmi  headed  by  Svaprakasa  cut  off  the ropes  and  carrying  them  in  a  Rajahariisa  chariot  took them  through  noble  paths  to  the  land  of  LaksmI.  They lived  there  happily  for  a  period  calculated  at  the  rate  of a  thousand  years  for  one  week  of  Punyavrata  observed. In  the  end  to  complete  the  goodness  remaining  they were  born  as  King  and  queen  on  earth  with  plenty of  wealth  and  happiness.  But  they  have  now  forgotten about  the  Punyavrata  and  I  have  come  here  to  remind them  of  it." The  gate-keeper  immediately  went  to  her  mistress  and told  her  all  that  happened.  But  the  queen,  Suraticand- rika got  angry  when  she  heard  the  story  and  ordered the  old  woman  to  be  sent  away  from  there  with  thrash- es. The  old  woman  ran  away  from  the  palace  crying loudly  and  Syamabala  on  hearing  the  cry  went  and BHADRASREOTA  1  1  1 enquired  about  the  incident.  On  hearing  the  story from  the  woman  Syamabala  got  instructions  regarding that  Punyavrata  from  the  old  woman  and  started observing  it.  Within  four  weeks  she  got  married  and went  to  her  husband's  house.  After  Syamabala.'  s  depar- ture 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  Bhadrasrava  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 Calace   when   he  opened    the  bundle  he  found  there  a lock   of  charcoal    instead  of  gold.  On  seeing  the  mis- hap the  king  burst  into  a  cry. Suraticandrika  then  went  to  her  daughter  and  was  well received  and  attended  to.  During  her  stay  there  the Punyavrata  day  of  the  month  came  and  the  daughter tried  her  best  to  make  her  mother  also  observe  the same.  But  the  poverty-stricken  queen  broke  the  fast without  her  daughter's  knowledge  by  eating  what  re- mained in  the  dishes  of  the  children.  But  the  next month  Syamabala  compelled  her  mother  to  observe  the fast  strictly  and  so  Suraticandrika  took  the  Vrata successfully.  A  few  days  after  that  Suraticandrika  re- turned home  and  to  her  amazement  found  everything in  plenty  there  once  more.  (Chapter  11,  Bhaga  2, Padma  Purana). BHADRASREX  YA.  A  Hehaya  King  who  was  ruling  a state  with  Mahismati  as  capital.  He  had  fought  many wars  with  Divodasa,  king  of  KasT.  (See  under  Divo- ^ BHADRASVA  I.  A  king  of  Puruvamia.  He  was  the  son of  Rahovadi.  BhadrasVa  had  ten  sons:  Rkseyu,  Krseyu, Sannateyu,  Ghrteyu,  Citeyu,  Sthandileyu,  Dharmeyu, Sammiteyu,  Krteyu  and  Matinara.  (Chapter  278,  Agni Purana  )  . Once  Agastya  went  and  stayed  for  seven  days  in  the palace  of  Bhadrasva  and  his  wife  Kantimati.  Every- day Agastya  used  to  speak  in  glowing  terms  about Kantimati  and  asked  about  the  reason  for  it  he  replied  : "In  her  previous  birth  Kantimati  was  a  servant  girl  in a  wealthy  house.  The  masterof  the  house  once  entrust- ed her  with  the  task  of  seeing  that  none  of  the  temple lights  went  put  on  the  night  of  DvadasI  in  the  month of  Tula  (Asvina  —  October).  She  did  her  duty  so willingly  and  sincerely  that  she  was  born  as  a  queen  and you  a  King".  Then  Agastya  gave  them  instructions about  that  Vrata  which  both  Bhadrasva  and  Kantimati observed  sincerely,  receiving  as  a  result  benediction from  Visnu.  (Vayu  Purana). BHADRASVA  II.  Agnidhra,  son  of  Priyavrata  and grandson  of  Manu,  got  nine  sons  of  his  wife  Purvacitti, a  celestial  maiden.  One  of  the  sons  was  BhadrasVa! His  brothers  were  Nabhi,  Kirhpurusa,  Hari,  Ilavrta, Ramyaka,  Hiranmaya,  Kuru  andKetumala.  The  coun- try ruled  by  Bhadrasva  was  called  Bhadrasva  lying to  the  east  of  the  mountain  Gandhamadana.  (Pancama Skandha,  Bhaga  vata). BHADRASVA.  An  island  near  the  mountain  of  Meru. Dharmaputra  was  ruling  this  land  and  Sanjaya  once described  this  land  to  Dhrtarastra.  (Chapter  14,  Santi Parva  and  Chapter  7,  Bhlsma  Parva). BHADRATANU.     An  immoral  brahmin.  On  the  advice I     of  Danta   he  became  a  devotee  of  Visnu  and  attained salvation.    (Padma  Purana,  Kriya,  Chapter   17). BHADRATUNGA.     A  sacred  place;  a  dip   in   the   holy BHAGA  II waters  of  this    place   would  entitle  one  to  Brahmaloka. (Vana  Parva,  Chapter  82,  Verse  80). BHADRAVATA.     The    abode    of    ParvatI     and    Para- mcsvara.  The  glory  of  it   is  described    in  Chapter   82 Vana  Parva,  M.B. BHADRAYU.  A  king  who  was  a  devotee  of  Siva.  He was  a  leper  and  in  his  life  he  suffered  much,  even  the pangs  of  death.  His  wife  was  the  dutiful  and  good natured  lady,  Kirtimalinl. On  the  sixteenth  birthday  of  Bhadrayu  Siva  appeared before  him  in  the  name  of  Rsabha  and  blessed  him after  instructing  him  on  the  precepts  of  Rajadharma. He  further  gave  him  a  dagger  and  a  conch  as  weapons and  twelve  thousand  elephants.  With  the  might  of  all these,  Bhadrayu  became  unconquerable.  (Siva  Purana, batarudrasamhita) . One  day,  while  Bhadrayu  was  ruling  the  country,  Siva came  in  the  guise  of  a  tiger  and  carried  away  the  wife of  a  brahmin.  Bhadrayu,  a  firm  protector  of  his  sub- jects gave  his  own  wife  to  the  brahmin  and  prepared himself  to  give  up  his  life  in  fire.  Siva  greatly  pleased at  this  selfless  act  of  Bhadrayu  befitting  a  true  King appeared  before  him  and  blessed  him  and  gave  back the  brahmin  his  wife. Bhadrayu  in  his  previous  birth  was  a  King  called Mandara  and  Klrtimalini  in  her  previous  birth  was Pingala,  queen  of  Mandara.  (Skanda  Purana,  3.3.12; 9.14). BHAGA  I. 1 )  General.     One  of  the  twelve  Adityas  born  as  sons    of Kasyapa  prajapati    by  his    wife,    Aditi.  Visnu,  Sakra, Aryaman,    Dhata,    Tvasta,     Pusa,    Vivasvan,    Savita, Mitra,  Varuna,  AmSu  and  Bhaga — these  are  the   Dva- dasadityas,  and  they  were  Devas  famous  as  Tusitas    in the  last  Caksusamanvantara. 2)  Other  information.  ( 1 )  Bhaga  married  Siddhi,  and  the couple  begot  three  sons  called    Mahiman,   Vibhu    and Prabhu  and  three  daughters  called  Suvrata,  Vararoha, and  Asls. (2)  Bhaga  participated  in  the  birthday  celebrations  of Arjuna.   (M.B.,  Adi  Parva,  Chapter  122,  Verse  66). (3)  At   the    time   of  Khandavadaha    (burning  of  the Khandava  forest)  Bhaga,  as  a  supporter  of  Indra,   who was    fighting   Arjuna    and  Sri  Krsna,  sprang  upon  the enemies  with  sword  in  hand.   (M.B.    Adi  Parva,  Chap- ter 236,  Verse  36) . (4)  Bhaga  shines    forth    in   Indra's    assembly.    (M.B., Sabha  Parva,  Chapter  7,  Verse  22). (5)  Bhaga  was  also  present  at  the  installation  of  Subrah- manya  as   commander  of  the  fighting    forces.    (M.B., Salya  Parva,  Chapter  45) . (6 )  After  Dcvayuga    (Deva  age) ,  the  Devas  asembled together   and    decided   upon  the  share  of  yajfias  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 Savita,  the  eyes  of  Bhaga  and  the  teeth  of  Pusa.    Ulti- mately   the   Devas    satisfied    and  pleased.  Rudra,  who returned  to    Bhaga    and  others  the  eyes  etc.  which  had been  extracted.  (M.B.,  Sauptika  Parva). BHAGA  II.  Certain  Puranas  refer  to  Bhaga  as  one  of the  eleven  Rudras.  But,  this  view  is  not  universally accepted. BHAGA  III 112 BHAGAVAD  GlTA BHAGA  III.  A  vedic  god  considered  to  be  the  lord  of wealth,  prowess  and  happiness.  Bhaga  is  also  one  of the  six  Adityas  mentioned  in  the  Rgveda,  viz.  Bhaga, Mitra,  Aryainfi,  Varuna,  Daksa  and  Arhsa.  (Rgveda, 2.27). BHAGADA.  An  attendant  (woman)  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  26) . BHAGADATTA.  Bhagadatta  was  King  of  Pragjyotisa- pura.  Mahabharata  furnishes  the  following  information about  him. 1)  Bhagadatta   was   born    from    a    limb    of   the  asura called  Biskala.    (M.B.,  Adi  Parva,   Chapter  67,  Verse 9). 2)  He    was   present  at  the  wedding  of  Pancali.    (Adi Parva,  Chapter  185,  Verse  12). 3 )  Known  also  as  lord  of  the  Yavanas  (Yavanadhipa) . Bhagadatta  was  a  friend  of  Pandu,  and  that   friendship was  transferred    to  Yudhisthira    too.    (Sabha    Parva, Chapter  14,  Verse  14). 4)  The   triumphal   tour    of  Arjuna  in  connection  with the  Rajasuya  yajna  performed  by  Yudhisthira    evoked feelings  of  jealousy  in  the  heart  of  Bhagadatta,  and    he fought  against  Arjuna.  The  courage  and  prowess  Arjuna exhibited    in    the     fight     astonished  Bhagadatta,    who congratulated    Arjuna  on    his   supreme    courage    and admitting  defeat   yielded    to    Arjuna.     (Sabha  Parva, Chapter  26,  Verse?). 5)  Bhagadatta,  along  with  the  Yavanas  was  present  at the  Rajasuya  of  Yudhisthira.  He  also  made  presents  of horses  of  very  high  pedigree  and  very  costly  gems    etc. (Sabha  Parva,  Chapter  51,  Verse  14). 6)  Kama  once    defeated    Bhagadatta  in  fight.    (Vana Parva,  Chapter  254,  Verse  5). 7)  In  the  great  war  he,  with  his    army,  fought  on  the side   of  Duryodhana.      (Udyoga  Parva,    Chapter    19, Verse  15). 8)  During  the  first  day  of  the  war   Bhagadatta  fought a  duel  with  the  King  of  Virata.    (Bhlsma  Parva,  Chap- ter 45,  Verse  49) . 9)  He  was    defeated    in    his   fight   with    Ghatotkaca. (Bhlsma  Parva,  Chapter  64,  Verse  59). 10)  In  the  fight  which  took  place  after  the  above    de- feat Bhagadatta  caused  Bhlmasena  to  faint  in  the  field. (Bhlsma  Parva,    Chapter  64,  Verse  13). 1 1 )  And  after    that   he    defeated  Ghatotkaca  in  fight. (Bhlsma  Parva,  Chapter  83,  Verse  40). 12)  Next    ensued   the   combat    with  King  Dasarna  in which  the  King  was  defeated.    (Bhlsma  Parva,  Chapter 95,  Verse  48) . 13)  It   was  not  long  after  this  that  Bhagadatta  cut  off the  hands  of  the  Ksatradeva.   (Bhlsma  Parva,  Chapter 95,  Verse  73). 14)  ViSoka,  the    charioteer    of  Bhlma-sena,  hit  by  the arrows  of  Bhagadatta  fell  down    and  fainted.  (Bhlsma Parva,  Chapter  95,  Verse  76). 15)  Bhagadatta  and  Satyaki  fought  against  each  other. (Bhlsma  Parva,  Chapter  111,  Verse  7). 16)  Chapters    113    and  114   of  the  Bhlsma  Parva  d.s- cribe    the  combats    fought  by  Bhagadatta  with  Bhlma- sena and  Arjuna. 17)  Bhagadatta  and  Drupada  fought  with    each  other. (Drona  Parva,  Chapter  14,  Verse  40). 18)  Bhagadatta  killed  king   Dasama.     (Drona   Parva, Chapter  26,  Verse  38) . 19)  Bhagadatta    killed    Ruciparvan.     (Drona    Parva, Chapter  26,  Verse  52) . 20)  He  shot  the  Vaisnavastra  (arrow  given  by  Visnu) on  Arjuna.     (Drona  Parva,  Chapter  29,  Verse  17). 21)  Aijuna  killed  Bhagadatta.   (Drona  Parva,  Chapter 29,  Verse  48). 22)  After  his  death,   his  son,  Vajradatta   became  King of  Pragjyotisa.  Arjuna  killed  Vajradatta    also.     (Asva- medha  Parva,    Chapter  76) . 23)  King  Sailalaya,  who  was  Bhagadatta's  grandfather, attained  Indraloka  on  account  of  the    greatness  of  his tapas.  (Asrainavasika  Parva,  Chapter  20,  Verse  10). BHAGANANDA.  An  attendant  woman  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  11). BHAGA VADDHYANAPARVA.  A  sub-parva  of  Udyoga- Parva.  It  comprises  chapters  72-150  in  Udyoga  Parva. BHAGA VATA.  One  of  the  eighteen  famous  Puranas. Gayatrl  is  the  main  theme  of  this  Purana  and  based  on it  it  dwells  on  the  greatness  of  Dharma  (duty)  and  states about  the  dharmas  of  Sarasvatakalpa.  (See  under Purana) . BHAGAVAD  GlTA. 1)  General.  The  Bhagavad  Gita  is  a  poem  consisting  of 650  verses  divided  into  eighteen  chapters.  The  Gita covers  chapters  25-45  in  the  Bhlsma  Parva  of  the  Maha- bharata, and  it  is  in  the  form  of  a  talk  or  discussion between  Arjuna  and  Lord  Krsna.  The  mighty  armies of  the  Pandavas  and  the  Kauravas  were  arrayed  on opposite  sides  for  mortal  combat  on  the  field  of  Kuru- ksetra  when  Arjuna,  overcome  by  grief  at  the  prospect of  fathers,  brothers,  preceptors  and  other  Kinsmen fighting  and  killing  one  another  expressed  to  his charioteer,  Sri  Krsna  his  aversion  to  fighting.  But,  the Lord  pointed  out  to  the  unwilling  Arjuna,  by  unique and  various  arguments,  his  imperative  duty,  under  the circumstance,  to  fight  and  fight  in  heroic  earnestness  with the  result  that  Arjuna  shed  his  disinclination  to  fight  and entered  (he  fray,  which  ended  in  the  ultimate  victory of  the  Pandavas.  And  the  dialogue  between  Arjuna and  Krsna,  and  especially  the  great  teaching  of  Krsna the  "field  form  the  theme  of  the  Gita.  The  Gita on contains  three  spheres  or  fields  of  teaching;  the  karma yoga  (philosophy  of  action) ,  jnana  yoga  (philosophy  of knowledge)  and  Bhaktiyoga  (philosophy  of  devotion). The  three  yogas  are  treated  each  in  six  chapters. The  theme  of  the  Gita  is  philosophy,  and  it  is  revered as  one  of  the  most  sublime  philosophical  texts  of  the Hindu  religion.  Many  a  great  thinker  and  philosopher like  Acarya  Sahkara,  Ramanujacarya  and  Madhva- carya  have  annotated,  and  written  commentaries  on the  Gita.  There  is  a  school  of  thought  which  believes that  the  Gita  was  taught  to  Arjuna  by  Krrna  himself on  the  battle-field  in  something  like  tabloid  form  and that  Vyasa  eleborated  the  mighty  teaching  in  its  present form.  The  poet,  Bana,  who  flourished  in  the  7th century  A.D.,  and  the  great  Sankara,  who  lived  in  the 8th  century  believed  that  the  Gita  was  sung  by  Krsna himself.  But  there  are  some  modern  thinkers,  who argue  that  the  Gita  was  composed  some  time  between the  third  and  fourth  centuries  B.C.  and  it  was  inter- polated into  the  Mahabharata  in  the  second  century A.D. The   Gita   has   translations    in   all  the  languages  of  the world.  The   whole    world    has    acclaimed    it  as  a  very BHAGAVATl 113 BHAGlRATHA weighty  and    valuable    contribution    in    the    sphere  of philosophy. 2)    Theme  of  the  Gitd.  It  has  been  mentioned  above  that the  Glta  forms  chapters  25-45  in  the  Bhisma    Parva  of the    Mahabharata.  The  subject-matter  of  each  chapter of  the  Glta  is  given  below. Chapter    25.   Arjunavifdda  yoga; — Both    the    armies  take positions  in  Kuruksetra.  At  the  sound    of   the   conches Aijuna  becomes  dejected  and  sorrowful  at  the  prospect of  killing  relations,  preceptors  and  Kinsmen. Chapter  26.  Sdrhkhya  yoga  : — The  greatness  and   majesty of  the  Samkhya  and  the  Karma  yogas. Chapter  27.  Karma  yoga  : — The  need  for  action  according to  the  Jftana  and  the  Karma  yogas. Chapter  28.  Jndnakarma  Vibhaga  yoga  : — Power  of  Saguna Brahma    (Brahma  with      attributes) ,    Niskama-karma yoga     (Action    without    an  eye  on  the  result)  spiritual greatness  of  various  yajftas. Chapter   29.   Sannyasa  yoga  : — Samkhya  yoga,    Niskama- karma  yoga,  Jnana  yoga,  Jftana  yoga  with  Bhakti. Chapter  30.  Atmasamyama   yoga  : — Niskamakarma    yoga, Atmodharana,  Jfianayoga. Chapter  31.  Jfianayoga: — Jnanavijfianas,  origin   of  the world,  the  Daiva  and  Asura  aspects  of  Isvara,  worship of  other  Devas. Chapter  32 .    Tarakabrahma  yoga  : — Seven    questions     of Arjuna  about  Brahma,    Atmatatva    and    Karma.    Sri Krsna's  answers    thereto.  Bhakti  yoga,  the  Sukla   and the  Krsna  margas. Chapter  33.    Rdjardja  guhya yoga  : — Jnana  and  Vijnana, origin  of  the  world,    Is"varasvarupa,    Saka.maniska.mo- pasana,  Bhagavadbhakti. Chapter  34.  Vibhuti  yoga  :  ~ Bhagavan's  Vibhuti  (Divine attributes) ,  Bhakti  yoga. Chapter  35.       ViwarupadarSanayoga  : —  Arjuna's  prayer to  be  shown    Visvarupa  (cosmic  form),    description  of visvarupa  by  Sri  Krsna  and  Sanjaya,  Sri  Krsna  reveals visvarupa  to  Arjuna;  fear-stricken  at  the  sight,  Arjuna sings  the  praise  of  Krsna. Chapter  36.   Bhaktiyoga  : —    The  great    benefits  of  wor- shipping God  with  form  and  without  form. Chapter  37.  Kfttrakfttrqjfta  Vibhaga  yoga  : — Description of  Ksetraksetrajfia   with  Jnana,    and    of  Prakrti  and Purusa. Chapter  38.  Gunatrayavibhaga  yoga: —  The  greatness  of Jnana;  world's  origin  from  Prakrti  and  Purusa,  the three  gunas,  sattva,  rajas  and  tamas;  means  to  attain god;  marks  of  Yugatltapurusa. Chapter  39.  Punt fottama yoga: —  Essential  principles  of world  and  life,  attainment  of  God,  relationship  bet- ween Jivatma  and  Paramatma,  principle  and  theory  of ksara  purusa  and  aksara  purusa. Chapter  40.  Daivdsura  sampadvibhaga  yoga: — Good  ac- tions, evil  deeds,  scientific  actions  and  unscientific actions. Chapter  41.  Sraddhatrayavibhdga  yoga : — Descriptions  of Scientific  tapas,  diet,  yajnatapas  and  dana.  Interpre- tation of  Om. Chapter  42.  Mok$asannydsa  yoga: —  Tyagam,    Sarhkhya theory,  Varnadharmas,  jnananistha,  Niskamakarmayoga with  bhakti  and  the  greatness  of  the  Glta. (For    another  story   about    the    greatness    of  the  Glta see  Dussasana  II). BHAGAVATl.     The    words    Bhagavan    and    Bhagavati mean  Paramatma  (universal  self)  and  Prakrti  (Nature and  its  modifications)  respectively.  Prakrti  is  also called  by  the  name  Sakti.  The  following  elucidation once  given  by  Mahavisnu  about  Bhagavan  and  Bhaga- vati is  greatly  illuminating. Time,  space,  atmosphere  and  the  universe  (Brah- mandam)  are,  just  like  Paramatma,  eternal.  This  is  the truth  and  reality.  Below  this  eternal  Gokula  exists Vaikunthaloka,  which  also  is,  like  the  former,  eternal. Just  like  this,  Prakrti,  which  is  a  sport  to  Brahma  and is  also  without  beginning  or  end  (SanatanI)  too  is eternal.  In  the  same  manner  as  flame  exists  in  fire  in- separable from  it,  moonlight  in  moon,  beauty  in  the lotus  flower  and  brightness  in  the  sun,  so  does  nature exist  in  soul  inseparable  therefrom.  In  the  same  way as  the  goldsmith  cannot  make  gold  ornaments  without gold  and  the  potter  cannot  make  pots  without  clay,  the Paramatma  will  not  in  the  least  be  able  to  function unaided  by  Prakrti.  Prakrti  (Nature,  Devi)  is  all  power- ful. 'Para'  becomes  powerful  enough  to  do  everything when  he  joins  the  Devi. The  sound  'Sa'  means  welfare  and  good  fortune,  and the  sound  'kti'  means  prowess.  Hence  ''Sakti"  means the  embodiment  of  welfare  and  prowess  or  she,  who  is the  giver  of  welfare  and  prowess.  Bhagavati  combines in  herself  knowledge,  affluence,  riches,  fame  and  strength. As  the  Paramatma  is  always  with  and  inseparable  from such  Bhagavati  he  is  called  Bhagavan  also.  When Prakrti  and  Paramatma  remain  combined  it  is  called Parabrahma,  which  possesses  neither  form  nor  attri- butes. And,  when  Prakrti  and  Purusa  separate,  of  their own  accord,  they  assume  forms  and  attributes. The  above  is  Saiva  doctrine  in  a  nut-shell.  The Vaisnavas  do  not  accept  this  position.  They  ask,  "How is  it  possible  to  have  brightness  or  effulgence  without there  being  an  effulgent  one?"  Therefore,  the  Vaisnavas believe  in  the  existence,  at  the  centre  of  an  effulgent sphere,  of  a  thing  possessing  the  utmost  effulgence  and brightness  equal  to  that  of  Brahma.  This  'thing' — Deva — is  very  efficient  and  effective  to  remedy  sorrows due  to  birth,  death,  disease  etc.  and  to  him  the  life- time of  Brahma  is  just  one  minute  only.  This  Deva  is called  Paramatma,  Parabrahma  and  Krsna  by  the Vaisnavas.  'Krs'  means  maximum  devotion  (love) towards  Paramatma,  and  'na'  means  he  who  becomes slave  to  such  devotion.  Hence  Krsna  means  he  who becomes  a  slave  to  the  love  of  his  devotees.  There  Is another  meaning  also  for  the  word  Krsna.  Krs  means all  and  'na'  means  seed  or  root;  and  thus  Kfsna  means he,  who  is  the  root  of  everything.  In  the  very  begin- ning there  was  only  this  Krsna  ;  and  this  Lord,  sub- ject only  to  his  own  will  and  pleasure,  divided  him- self into  two,  the  left  side  becoming  woman  and  the right  side  man.  (Devi  Bhagavata,  Navama  Skandha) . BHAGINI.  A  word  used  in  addressing  women.  Verse 129  in  chapter  two  of  the  Manusmrti  lays  down  that the  wife  of  another  person  and  women  who  are  not one's  relatives  should  be  addressed  either  as  Bhavati, Subhage  or  Bhagini. BHAGlRATHA. 1)  Genealogy.  Descended  from  Visnu  thus:  Brahma- Marici  -  KaSyapa-Vivasvan-Vaivasvata  manu-Iksvaku- Vikuksi-Sasada  -Kakutstha-Anenas-PrthulaSva-Prasena- jit-Yuvanaiva  -  Mandhata  -  Purukutsa  -  Trasadasyu- Anaranya-HaryaSva-Vasumanas  -  Sudhanva  -  Traiyya- runa-Satyavrata  or  TriSahku  -  HariScandra-RohitaSva- BHAGlRATHA 114 BHAGlRATHA Harita  -  Cuflcu  -  Sudeva  -  Bharuka  -  Bahuka  -  Sagara- Asamanjas-Aiiis'uman*-Bhagiratha. 2)  Recluse.  Many  years  had  not  lapsed  after  his  coro- nation as  King  when,  in  the  heart  of  Bhagiratha  spiri- tual thoughts  began  to  crop  up.  A  great  sage  called Tritula  was  his  guru.  Once  Bhagiratha  asked  the  guru what  was  the  means  to  get  rid  of  worldly  sorrows,  and the  guru  replied  as  follows: — The  ego  will  be  annihilated  when  the  tendencies  and cravings  towards  objects  of  the  senses  are  absolutely suppressed  and  the  whole  and  perfect  truth  is  realised through  knowledge,  the  practice  of  concentration  etc. The  ego  will  not  disappear  as  long  as  one  does  not become  one's  real  self  by  completely  overcoming  the sense  of  pride,  shame  etc.  which  form  the  outer  case of  worldly  life.  The  egoless  state  is  the  ultimate achievement  and  most  supreme  state.  Oh  !  Bhagiratha  ! if  you  would  get  rid  of  sentiments  like  pride  etc.,  give up  all  attachment  to  material  objects,  become  fearless and  gift  away,  with  thoughts  concentrated  on  the  inner 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  Bhagiratha,  holding  his duties  firmly  in  mind,  engaged  himself  in  spiritual practices,  and  after  spending  some  time  thus  he  per- formed, according  to  rules,  the  Agnistoma  yajfta  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  eligibi- lity 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,  Bha- giratha left  the  country  at  once  for  other  places  having with  him  only  the  clothes  he  was  wearing.  He  spent  his days  in  various  places  and  forests  where  he  was  not known  even  by  name.  Ere  long,  Bhagiratha  attained ultimate  spiritual  solace.  And,  then  he  accidentally came  to  his  former  kingdom,  which  was  then  being ruled  by  the  enemy  King.  The  ministers  and  other citizens  to  whose  houses  he  went  begging  for  alms recognised  him,  and  with  sorrow  unbearable  they appealed  to  him  to  accept  the  throne  again  and  rule the  country.  Bhagiratha  rejected  their  request,  and, after  staying  there  for  some  time,  he  started  for  other places.  During  this  wandering  of  his  he  met  his  old preceptor,  Tritula,  and  both  of  them,  in  company, toured  for  some  time  cities  and  forests.  They  felt  it  very painful  to  keep  on  to  their  body  like  that.  They thought  like  this  :  "Why  should  the  body  be  kept  like this.  What  if  this  material  object  continues  to  exist or  perishes  ?  But  let  it  (the  body)  continue  as  long  as it  exists  without  in  any  way  being  against  the  order of  things  and  ethical  practices".  And,  in  this  frame  of mind  they  traversed  the  forests.  Now,  the  minister  of a  distant  kingdom  who  was  on  the  look  out  for  a successor  to  the  King  who  had  died  heirless,  persuaded Bhagiratha  to  accept  the  Kingship  of  that  country.  The ministers  of  Bhagiratha 's  former  Kingdom  also  now requested  him  to  resume  his  old  kingship,  especially since  its  new  ruler  had  already  expired.  Bhagiratha obliged  them,  and  became  once  again  King  of  his  own country.  (Jfianavasis{ham) . 3)  Bhagirathaprayatnam.   (Himalayan    or  Herculean   effort). Sagara,    an    old   predecessor   of  Bhagiratha   had    two wives   called    Kisim    and   Sumati.  KeSini  had  one  son named  Asamanjas   and  Sumati    60,000    sons.      Sagara once    conducted    an    Asvamedha    yajfia    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  Patala.    The  60,000  sons  of  Sagara    set out    in  search  of  the  horse  and  found  it  out  in  Patala. At  the    sight  of    the    horse     they   shouted   themselves hoarse.  Enraged  at  this  sage  Kapila  reduced  those  sons of  Sagara  to  ashes  in  the  fire  which  emanated  from    his eyes. After  entrusting  Asamanjas  with  the  duty  of  perform- ing the  funeral  rites  of  his  60,000  sons  Sagara  expired. Asamanjas  transferred  that  duty  on  to  Arhsuman,  and he  to  Bhagiratha.  Bhagiratha  did  penance  on  the  sea- shore concentrating  his  mind  on  Gangadevi.  The  Devi appeared  before  Bhagiratha  and  asked  him  to  choose what  boon  he  would,  and  he  requested  the  Devi  to  per- form the  funeral  rites  of  60,000  sons  of  Sagara  remain- ing in  the  form  of  ashes  in  Patala.  To  this  Gangadevi replied  that  the  earth  will  not  be  able  to  withstand the  impact  of  her  powerful  flow,  but  she  shall,  if  Siva permits,  flow  into  his  matted  hair.  And,  Gangadevi ?sked  Bhagiratha  to  first  get  that  permission.  This  did not  dishearten  Bhagiratha,  who  went  to  mount  Kailasa to  do  penance  so  that  Siva  might  grant  him  his  prayer. He  thus  did  penance  for  1000  years.  Siva  appeared  to him  and  agreed  to  receive  the  rushing  flow  of  Ganga water  on  his  matted  head.  And,  accordingly  Siva  stood in  position  to  receive  the  rushing  waters  of  Ganga,  and Ganga  flowed  on  to  his  head.  Even  the  most  powerful flow  of  Ganga  water  on  his  head  did  not  cause  Siva  to move  from  his  position  even  by  a  hair's  breadth.  This awakened  the  conceit  in  Gangadevi,  understanding which  Siva  contained  her  on  his  head.  Without  finding any  outlet  the  waters  of  river  Ganga  flowed  along  the matted  hairs  of  Siva  for  thousand  years.  So,  Bhagi- ratha had  once  again  to  please  Siva.  Thus  pleased again  Siva  shook  his  matted  head  and  one  drop  of water  fell  on  the  ground,  and  that  is  the  river  Ganges in  North  India.  The  Ganga  flowed  along  plane  ground to  Patala  and  performed  the  funeral  rites  of  Sagara's sons.  (M.B.  Vana  Parva,  Chapter  108  ;  Valmiki Ramayana,  Bala  Kanda,  Canto  42;  Brahmanda purana,  Chapter  97  ;Bhagavata,  Navama  Skandha, Kampa  Ramayana  (Tamil),  Yuddha  Kanda;  Padma Purana,  Part  4,  Chapter  21 ). 4)  Other  Information. (1)  Bhagiratha  is  a  member  of  Yama's    assembly    and serves  him.  (M.B.,  Sabha  Parva,  Chapter  8,  Verse  11 ). (2)  Siva  bestowed  boons  on  him.  (Vana Parva,  Chapter 180,  Verse  1). •According  to  verse  12,  Chapter  25,  of  Vana  Parva,  Bhagiratha  is the  son  of  Amsuman. the  sen  of  DilTja.     Fit    nctt    cf  il.c  Turf.iss  nftr    to  him  a BHAGlRATHl 115 BHALLATA (3)Bhagiratha  had  faith  in  the  great  efficacy  of  making a  gift  of  cows.  (AnuSasana  Parva,  Chapter  76,  Verse 25). (4)  He  married  his   daughter   to    Kautsa.    (AnuSasana Parva,  Chapter  131,  Verse  25). (5)  Once   Bhagiratha  made    a  gift  of  one  lakh  of  cows with  calves  to  Maharsi  Kohala,  and  attained  Uttama- loka.    (Anusasana  Parva,  Chapter  137,  Verse  27). BHAGlRATHl.  Another  name  of  Gariga.  (See  under Ganga). BHAGNARATHA.  A  synonym  of  Citraratha.  (See Citraratha). BHAGUR1.  A  man  of  great  erudition,  Bhaguri  was noted  for  his  proficiency  as  a  SarvaSfistra  Pandit (scholar  of  all  sciences),  Vyakaranakara  (grammarian), Kosakara  (etymologist) ,  Jyotissastrajfia  (Astronomer) and  Smrtikara  (authority  on  Smrti) . BHAIRAVA  I.  A  naga  belonging  to  the  Dhrtarastra Varhs'a.  There  is  a  reference  to  this  naga  in  Maha- bharata,  Adi  Parva,  Chapter  51,  Verse  17.  He  was burnt  up  at  the  Sarpasatra  performed  by  King  Janame- jaya. BHAIRAVA  II.     A  Parsada  of  Siva. 1)  General.     Immediately   after  his  birth,  this   terrible monster  subdued   all    the    Devas   without    getting  the permission  of  Siva.  Enraged  at  it,  Siva  turned  him  into a  tree  by  a  curse.  But  Siva  was  soon  pacified  and  lifted the    curse    by    declaring  that  those  who  offered  puja  to the   gods   would  get    the   full  reward  for  their  worship only  if  they  offered  puja  to  Bhairava  also. Bhairava  became  a  tree  as  soon  as  he  was  cursed.  He became  a  tree  because  he  subdued  the  gods.  Therefore that  tree  came  to  be  called  "DAMANAKA"  tree (Damana  =  Subdue).  It  has  another  name,  "TATIRI" tree.  Even  now,  pious  people  offer  puja  to  this  tree. (Agni  Purana,  Chapters  52-80). 2)  Birth.     Once   Brahma    and   Visnu    became  swollen with  pride.  In  his  haughty  way,  Brahma  insulted  Siva. Under  the  insult,  Siva  was  infuriated  and   out   of    the fire  of  his  fury  was  born  Bhairava  with  his  black  form. (Linga  Purana  1 .90) . 3)  Brahmahatya.     As  soon   as   he   was    born,    Bhairava rushed  towards  Brahma  and  pinched  off  his  fifth    head which  had  insulted  Siva.  By  this,  he   incurred   the  sin of  Brahmahatya.    For    the   expiation    of  this    sin,    as ordered  by  Siva,  Bhairava  started  on  a  journey    to    go abegging,   with    Brahma's  severed  head    in   his    hand. Siva    then   created   a  woman  named    "Brahmahatya" and  asked  her  to  follow  Bhairava. Although  Bhairava  visited  many  holy  places,  he  was not  able  to  liberate  himself  from  the  sin  of  Brahma- hatya. At  last,  at  the  suggestion  of  Siva,  he  went  to Varanasi  and  washed  off  his  sin.  Brahma's  head  which he  carried,  was  also  deposited  there  and  the  place  be- came famous  under  the  name  of  "Kaplilamocana tirtha".  (Siva  Purana,  Satarudra  Sarhhita). 4)  Family.  In    Kalika    Purana    there    is  an    elaborate account   of  the    family  of  Bhairava.  According  to  this Purana,  Vijaya,  the  reputed  King  of  Varanasi  was  born in   the    family   of  Bhairava.    Kalika    Purana  also  says that    Vijaya    destroyed   the   Khandavl   city  and  set  up the  Khandava  forest  in  its  place- According    to    Kalika    Purana,   Bhairava    and  Vetala were,  in  their  previous  births,  two  Sivap  Irsadas  named Mahakala  and  Bhrhgi.  It  was  by  the  curse  of   Parvatl. that  they  were  born  as  mortals  in  their  next  birth. (Kalika  Purana  53). The  Puranas  mention  eight  Bhairavas  called  Asitarhga, Ruru,  Canda,  Krodha,  Unmatta,  Kapiili,  Bhlsana  and Sarhhara. 5)  Shape.  Bhairava  has  a  terrible  shape.  He  wears  the crescent  moon  and  plaited  hair  on  his  head.  His  wea- pons 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  Purana, Chapters  52-80). BHAIRAVl.  One  of  the  eight  Ambas.  They  are  : Rudrarcika,  Rudracandl,  NatesVari,  Mahalaksmi, Siddhacamundika,  SiddhayogeSvari,  Bhairavl  and Rupavidya.  All  these  are  the  eight  different  forms  of Devi.  (See  the  word  DEVl). BHAJAMANA.  A  Yadava  King,  whose  father  was  Sat- vata  and  mother  Kausalya,  and  they  had,  beside Bhajamana,  another  son  called  Satvata  or  Andhaka. Bhajamana  married  the  two  daughters  of  S  njaya, named  Bahyaka  and  Upabahyaka  by  whom  he  got  six sons.  (Bhagavata,  Navama  Skandha). BHAJYA.  An  acarya  in  the  line  of  the  Rk  disciples  of Vyasa.  Bhajya  studied  Valakhilyasarhhita  at  the  feet  of his  guru  Biiskali.  (Bhagavata,  Dvadasa  Skandha). BHAKSAKA.  A  Sudra  sinner.  In  Paclma  Purana  the following  story  is  related  about  this  Sudra. Bhaksaka  who  was  once  going  aimlessly  somewhere felt  extremely  thirsty,  and  quenched  his  thirst  by drinking  water  which  was  found  near  the  small  plat- form raised  for  the  holy  Tulasi  shrub.  The  sanctity  of the  water  thus  drunk  washed  away  all  the  sin  attached to  him.  Some  time  later  he  was  killed  by  a  forest- dweller,  and  he  attained  svargaloka  (heaven) .  Bhaksaka, in  his  previous  birth,  was  a  king  who  led  a  voluptuous life,  and  he,  once,  robbed  a  very  beautiful  woman  of her  chastity,  and  it  was  as  a  punishment  for  the  sin that  the  King  had  to  be  born,  in  the  next  birth,  in  the womb  of  a  Sudra  woman.  (Padma  PurSna,  Brahma Kanda,  Chapter  22). BHAKTI.  A  Devi  born  in  Dravida  deSa  (Southern India) .  Once  Devi,  along  with  her  two  sons,  Jnana and  Vairagya,  started  on  a  walking  tour  to  Gokula  and Vrndavana  via  Karnataka,  Maharastra  and  Gurjara (Gujarat) .  During  the  long  tour  the  mother  and  her sons  became  aged.  But,  as  soon  as  they  set  foot  on Gokula  and  Vrndavana  old  age  quitted  Bhakti  and she  became  young  again.  But,  her  sons  remained  old. So  the  mother  requested  Narada  to  turn  them  young again.  Narada  read  out  to  them  the  Vedas,  the Vedanta  (Upanisads)  and  the  Bhagavad  Gita,  all  to  no purpose.  Bhakti's  sons  still  remained  old.  Then  Sanaka, Sananda  and  Sanatkumara  asked  Narada  to  read  out the  Bhagavata  to  them.  Narada  did  so,  and  the  sons  of Bhakti  Devi  became  young  again.  (Padma  Purana). BHALANDANA.  A  king.  Though  by  birth  he  was  a brahmin  he  became  a  VaiSya  because  of  doing  things belonging  to  the  VaiSya  community  like  trade  and commerce.  (Markandeya  Purana) .  According  to,  the Bhagavata,  Visnu  Purana  and  Vayu  Purana  Bhalan- dana  was  the  son  of  Nabhaga. BHALLATA.     A  king  of  the  line  of  Bharata.  He  was  the son  of  King  Visvaksena  and  father  of  King  Brhada!va. (Navama  Skandha,  Bhagavata). BHALL.VTA(M) 116 BHARADVAJA  1 BHALLATA(M).  A  place  of  habitation  in  ancient  India. Bhimasena  conquered  this  land  during  his  victory  march. (Sloka  5,  Chapter  30,  Sabha  Parva,  M.B.). BHALUKI  I.     A  Rsi,  who  was  a  member   of  Yudhis(hi- ra's  assembly.   (Sabha  Parva,  Chapter  4,  Verse  15). BHALUKI  II.  A  maharsi.  He  also  accompanied  the Pandavas  to  Dvaitavana.  (Vana  Parva,  Chapter  27). BHALUKI  III.  An  acfirya.  He  was  a  disciple  of  Larigali, a  member  of  the  Sfuna  line  of  disciples  of  Vyasa. (Vayu  Purana). BHAMAHA.  A  critic  who  lived  in  the  sixth  century  A.D. He  was  one  of  the  top  critics  in  the  Sanskrit  language. His  important  work  is  'Kavyalamkara'.  This  is  also called  Bhamahalarhkaraby  a  few.  There  are  six  chapters in  this.  The  first  chapter  deals  with  KavyaSarira,  the second  and  third  with  Alaihkara,  the  fourth  with  Kavya- dosa  the  fifth  with  Nyaya  and  the  sixth  with  Sabdasud- dhi.  As  against  Datidi  Bhamaha  separates  'Katha'  from 'Akhyayika'.  According  to  him  the  requisites  of  a  good Kavya  are  sweetness,  pleasantness  and  liveliness.  Dandi prescribes  ten  attributes  for  a  good  Kavya.  Bhamaha  is of  opinion  that  Vakrokti  is  no  alarhkara  at  all.  In a  wider  sense  it  is  'atisayokti'  (exaggeration).  But Bhamaha  admits  it  has  a  place  in  Kavya. BHAMINl.  Wife  of  Aviksit,  King  of  Vaigali.  The famous  Marutta  is  the  son  born  to  this  couple.  The Markandeya  Purana  states  that  Bhamini  once  went  to Nagaloka  to  give  refuge  to  the  serpents  there. BHANAVl.  A  river.  Sri  Rama  and  Laksmana  on  their way  to  the  forests  from  Citrakufa  crossed  this  river, Bhanavi.  (Sarga  52,  Ayodhya  Kanda,  Valmlki  Rama- yana) . BHA^'pAYANI.  A  maharsi.  This  sage  sits  in  Devaloka and  worships  Indra.  (Sloka  12,  Chapter  7,  Sabha  Parva, MB.). BHA\*plRA(M).  An  ancient  forest.  It  was  in  this forest  situated  in  Arhbadi  that  Sri  Krsna  with  his  cow- herd chums  conducted  his  childhood  exploits.  There was  a  very  huge  tree  of  name  Bhandlra  in  this  forest and  it  was  under  this  great  tree  that  Krsna  and  his friends  met  daily  for  their  play.  This  forest  is  on  the northern  bank  of  Gaiiga  in  front  of  Kesighatta  in Vrndavana.  The  Puranas  proclaim  that  it  was  here  that Brahma  conducted  the  marriage  of  Krsna  withRadha. (Chapter  38,  Sabha  Parva,  Daksinatya  Pa jha,  M.B.). BHANGA.  A  serpent  born  in  the  Taksaka  dynasty. Bhaiiga  was  burnt  to  ashes  at  the  Serpent  Yajna  per- formed by  King  Janamejaya.  (M.B.,  Chapter  57, Verse  9)  . BHANGAKARA  I.  A  king,  son  of  Aviksit  and  grandson of  King  Kuru  of  the  Lunar  dynasty.  ( Adi  Parva,  Chap- ter 94,  Verse  53). BHANGAKARA  II.  A  king  of  the  Yadu  dynasty.  He attended  the  grand  celebrations  held  at  Mount  Raivata. (Adi  Parva,  Chapter  218,  Verse  11) . BHANGASURI  I.     Another  name  of  King  Rtuparna. BHANGASVAN  ( BHANGASVANA) .  A  king  in  ancient India.  For  the  story  of  his  transformation  into  a  woman refer  to  para  42  under    'Indra'. BHANU  I.  A  son  born  to  Krsna  of  Satyabhama.  (Dasama Skandha,  Bhagavata) . BHANU  II.  Son  of  Dyau;  this  Bhanu  was  a  guru  of Surya.  (Sloka  42,  Chapter  1,  Adi  Parva,  M.B.) . BHANU  III.  A  devagandharva  born  to  Kasyapa  praja- pati  of  his  wife  Prtha.  (Sloka  47,  Chapter  65,  Adi i'arva,  M.B.) . BHANU  IV.  He  is  the  son  of  an  agni  called  Pancajanya. He  is  born  of  the  spiritual  essence  of  Angiras  and Cyavana.  This  Bhanu  is  called  Manu  and  Brhadbhanu. (Chapters  220  and  221,  Vana  Parva,  M.B.'). BHANU  V.  A  king  of  ancient  Bharata.  This  king  took a  flying  tour  of  Kuruksetra  in  Indra's  aeroplane  to witness  the  battle  between  Arjuna  and  Drona.  (Sloka 9,  Chapter  56,  Virata  Parva,  M.B.) . BHANU  VI.  A  yadava.  He  learnt  the  art  of  archery from  Pradyumna.  Sahadeva  married  the  daughter  of this  Bhanu  called  Bhanumati.  (Vana  Parva,  180,  27 and  Harivamsa  2.20.12). BHANUDATTA.  A  brother  of  Sakuni.  In  the  Maha- bhfirata  battle  he  fought  against  Bhlma  and  died. (Sloka  24,  Chapter  157,  Drona  Parva,  M.B.). BHANUDEVA.  A  warrior  of  Pancala  state.  Kama  killed him  in  battle.  (Sloka  15,  Chapter  48.  Kama  Parva). BHANUKOPA.  A  demon.  He  fought  against  Subrah- manya.  (Asura  Khanda,  Skanda  Purana). BHANUMAN  I.  A  king  of  the  dynasty  of  Sri  Rama. He  was  the  father  of  a  King  called  Sakradyumna. (Navama  Skanda,  Bhagavata). BHANUMAN  II.  A  son  born  to  Krsna  of  Satyabhama. (Dasama  Skandha,  Bhagvata). BHANUMAN  III.  AprinceofKalinga.  He  fought  on the  side  of  the  Kauravas  and  was  killed  by  Bhimasena. (Chapter  54,  Bhisma  Parva,  M.B.) BHANUMATI  I.  The  daughter  of  Bhanu,  a  leader  of the  Yadavas.  When  Sri  Krsna  went  with  his  retinue  of Yadavas  to  visit  the  holy  palace  called  Pindaraka  the Yadavas  conducted  a  wine  festival.  During  that  festi- val a  demon  of  the  name  Nikumbha  carried  away Bhanumati.  This  was  because  of  a  curse  to  Bhanumati from  Durvasas  whom  Bhanumati  did  not  respect  once when  they  met  at  the  garden  of  Raivata.  Durvasas  had after  the  curse  consoled  her  by  assuring  her  that  she would  be  saved  and  married  by  Sahadeva,  one  of  the Pandavas.  True  to  this,  Bhanumati  was  married  to  Saha- deva in  the  presence  of  Narada  and  Krsna.  (Visnu Parva,  Chapter  90) . BHANUMATI  II.  Daughter  of  Krtavirya.  She  was  the wife  of  Ahamyati,  a  king  of  the  Puru  line  of  monarchs. They  had  a  son  named  Sarvabhauma. BHANUMATI  III.  Daughter  of  Angiras.  She  was  ex- traordinarily beautiful.  (Sloka  3,  Chapter  218,  Vana Parva,  M.B.) . BHANUSENA.  A  son  of  Kama.  He  was  killed  in  the battle  by  Bhimasena.  (Sloka  27,  Chapter  48,  Karna Parva,  M.B.). BHARADVAJA  I.     Another  name  of  Dlrghatamas.** **  Dlrghatamas  is  also  called  Bharadvaja.  But  the  Bharadvaja  of  puranic  fame  is  not  Dirghatamas.  Dlrghatamas  is  the  son  whom Brhaspati  illegitimately  (tot  of  Mamata,  his  brother's  wife.  There  was  then  another  legitimate  child  in  the  womb  of  Mamata.  Knowing  this the  devas  told  her  'Bharadvaja'  meaning  'bear  the  brunt  of  two'  and  so  the  son  of  Brhaspati  got  the  name  of  Bharadvaja  also.  The  real name  of  this  son  was  Dirghatamas  or  Vitatha.  Dirghatamas  is  not  the  Bharadvaja  who  was  the  father  of  Drona.  The  famous  Bharadvaja was  the  son  of  Atri.  Dirghatamas  or  Vitatha  was  the  adopted  son  of  Bharata.  son  of  Dusyanta.  (Bhagavata  and  Kamparamayana.  For details  see  under  Bharata  I  and  Dirghatamas. BHARADVAJA  it 117 BHARADVAJA BHARADVAJA    II.     The    sage  Bharadvaja    of  Puranic fame. 1 )  General    information.      Ayodhya    Kanda    of    Kampa Ramayana    states    that    this    sage   was  the    son  of  Atn Maharsi.  He  lived  for  many  thousands  of  years.    He   is connected   with    Valmiki    and    the  story  of  Sri  Rama. Bharadvaja  was  for  many  years  a  disciple    of  Valmiki. He  was  present  with  Valmiki    when    the    hunter    killed one    of    the    couple    of    Kraunca.  When  Valmiki  and Bharadvaja  reached  the  shores    of   the    river,    Tamasa, that  day  Valmiki  told  Bharadvaja  thus  :  "Look,  Bhara- dvaja, what  a  clean  ghat  this  is.  The  water  is  pure    and clear.     Place    your    water-jug    here    and   give    me   my valkala.  We  will  get  down  here  in  this    sacred    water". Then   Valmiki    taking    the    valkala    from    the    disciple walked    along    the    shore    admiring   the    beauty  of  the forest  trees  and  found  on  his  way  the    historic  Kraunca couple.  (Sarga  2,  Bala  Kanda,  Valmiki  Ramayana). 2)  Bharadvaja  and  the  study  of  Vedas.     Bharadvaja    gave himself  untiringly  to  the  study  of  the  Vedas.  He  obtain- ed   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  dis- heartened  by    this  revelation  made  by  Indra,   but   not Bharadvaja.  Undaunted  he  continued  his  studies.  (Bhaga- vata). 3)  Bharadvaja  in  the  role  of  a  magician.     The    asrama    of Bharadvaja    was     in    Citrakuta    and     Sri   Rama    and Laksmana  in  the  beginning  of  their   exile   went  to    his asrama  accepting  his  blessings.  Bharata   on   his    return from    Kekaya    knew  about  the  exile  of  his  brothers  and hoping  to  bring  them  back  to  Ayodhya  went  in   search of  them  with  a  big  retinue  of  soldiers  and  men.  Keeping the    retinue   outside,  Bharata    went    to    the    asrama   of Bharadvaja.  The  latter  decided  to  give  Bharata   and  his people  a  grand  reception  and  calling  Visvakarma  to  his side  asked  him  to  arrange  a  royal  banquet    that    night. Devas,    Gandharvas,  Apsarases,    Astadikpalas    and    all such  people  were  invited  for  the  night.  Renowned  dancers from  devaloka  like  Ghrtaci,  Hema,  VisvacI  Misrakesi  and Alambusa  appeared    for   entertainment.  Even  Vanarajl took   part  in  the  dance.    Dishes    of    food  came  to    the guests  of  their  own  accord.    The  night  came  to  an  end wonderfully  and  at  daybreak  everything  vanished  and all  were   amazed  at  the  magic  of  the  sage.   (Sarga  91, Ayodhya  Kanda,  Valmiki  Ramayana). 4)  Drona's  origin.     Drona  was  the    son  born    to  Bhara- dvaja   of    the    celestial    woman,    Ghrtaci.   (see   under Drona). 5)  How  Bharadvaja  died  once  but  was  born  again.  See  under Arv'wasu. 6 )  The  name  BLaradvdja.  This  is  how  the   connotation  of the  word  is  explained. B  hare 'su  tan  bhare  sisyan Bhare  devan  bhare  dvijfm Bhare  ca  bharyamavyajad Bharadvajo'smi  sobhane (I  protect  even  those  who  are  not  my  sons,  I  protect my  disciples,  I  protect  devas  and  the  brahmins.  I protect  my  wife  and  all  these  I  do  with  ease  and  so  I am  named  Bharadvaja).  (Bhiigavata) 7)   Other  details. (1)  Bharadvaja    once    gave   refuge    in    his  asrama  to Manorama,  daughter  of  the  King   of  Kalihga    and  her son.  (See  under  Manorama) . (2)  The  sixth  mandala  of  Rgveda   contains    the   songs of  Bharadvaja. ( 3)  He  was  among  the  sages  who  once  went  to  Dvaraka and  cursed  Samba.  (See  under  Samba) . (4)  Bharadvfija   had   a   daughter    Devavarnim   whom Visravas  married  and  got  the  son,  Kubera.   (see    under Kubera). (5)  Once  Bharadvaja  was  travelling  through  an    unin- habited forest  with  his  son  when    he  became    exhausted by  hunger    and   he  then    begged  of    a    sudra,    Prthu, several  cows.  (Sloka  107,  Chapter  1,  Manusmrti) . (6)  This  sage    took  part  in  a  birthday  celebrations  of Arjuna.  (Sloka  57,  Chapter  122,  Adi  Parva,  M.B.). (7)  Because  of  the  blessing  of  Bharadvaja  Bharata    got a  son  named  Bhumanyu.    (Sloka  22,  Chapter   94,    Adi Parva,  M.B.). (8)  Bharadvaja  taught  the  secret  of  the  missile  Agenya to  Agnivesa.     (Sloka    39,    Chapter    129,    Adi    Parva, M.B.). (9)  He    worshipped    Brahma  sitting  in  the  council  of Brahma.   (Sloka  22,  Chapter  11,  Sabha  Parva,  M.B.) . (10)  This  sage  came  to  the  battlefield  during  the  Maha- bharata    battle    and   requested   Drona  to  lay  down  his missile.   (Sloka  35,  Chapter  196,   Drona  Parva,  M.B.) . (1 1)  Once  Bhrgu  Maharsi  asked  him  some  questions  on the  creation  of  this  universe  and    Bharadvaja  gave  him satisfactory    answers.     (Chapter    182,     Santi    Parva, M.B.). (12)  This    sage    performed  the  sacrifice  Putrakamesti, and  gave  a  son  to   Divodasa.   (Chapter  30,   Anusasana Parva,  M.B.). BHARADVAJA  III.  The  eldest  son  of  the  Agni,  Samyu. (Sloka  5,  Chapter  219,  Vana  Parva,  M.B.) . BHARADVAJA  IV.  A  renowned  sage.  Bharata,  a  King of  the  Puru  line  of  kings,  had  no  sons  and  as  he  was spending  his  days  in  sorrow  Marutta  gave  Bharata  this Bharadvaja  as  a  son.  Bharadvaja  who  was  by  birth  a brahmin  from  then  onwards  became  a  Ksatriya. (Matsya  Purana  49.  27-39  and  Vayu  Purana  99.  152- 158). BHARADVAJA  V.  A  maharsi  born  of  the  line  of  Arigi- ras.  He  was  the  father  of  Yavakrlta  and  a  friend  of Raibhya,  son  of  VisVamitra. Once  Raibhya  created  a  Kritya  and  that  Kritya  killed Bharadvaja's  son  Yavakrlta.  Unable  to  bear  the  loss  of  his son  Bharadvaja  was  preparing  to  give  up  his  own  life by  jumping  into  the  fire  when  Arvavasu  brought  to  life Yavakrita  and  gave  him  to  the  sage.  Immensely  pleas- ed at  the  regain  of  his  son  Bharadvaja  ended  his  life on  earth  and  went  to  heaven.  (M.B.,  Vana  Parva, 165-168) BHARADVAJA  VI.  A  brahmarsi  who  lived  in  the  Purva- manvantara.  He  was  living  on  the  shore  of  Ganga doing  rigorous  penance.  One  day  desirous  of  conduct- ing a  special  type  of  Yajna  he  went  to  bathe  in  the BHARADVAJA  VII river  along  with  other  sages.  There  he  saw  the  celes- tial beauty,  Ghrtaci,  standing  in  all  splendour  after  her bath.  Bharadvaja  had  seminal  emission  and  from  that was  born  a  daughter,  Srutavati,  to  him.  (Chapter  47, Salya  Parva,  M.B.). BHARADVAJA  VII.  A  great  scholar  well-versed  in all  the  Sustras.  He  is  the  author  of  'Dharmasiitra'  and 'Srautasiitra'.  (The  Visvavidyalaya  of  Bombay  keeps a  hand  written  copy  of  his  workSrautasiitra  written  in I'andu  script). BHARADVAJA  I.  A  Maharsi.  It  was  he  who  convinced Dyumatsena,  father  of  Satyavan  that  he  (Satyavan) would  be  endowed  with  long  life.  (Vana  Parva,  Chapter 288,  Verse  16). BHARADVAJA  II.  The  collective  name  of  a  particular sect  of  preceptors  mentioned  in  the  Upanisads.  The Brhadaranyaka  Upanisad  refers  to  this  sect  of  preceptors as  disciples  of  Bharadvaja,  Piirasarya,  Valaka,  Kau§ika, Aitareya,  Asurayana  and  Baijavapayana. BHARADVAJA  III.  A  grammarian.  According  to  the Rktantra,  pratiSakhya  of  Samaveda,  it  was  Brahma, who  first  composed  the  science  of  grammar.  This science  was  taught  by  Brahma  to  others  in  the  following order  :  Brahma  to  Brhaspati,  he  to  Indra,  Indra  to Bharadvaja  and  he  to  his  disciples. Panini  has  discussed  the  grammatical  concepts  of  Bhara- dvaja. Rkpratisakhya  and  Taittiriya  have  quoted  the opinions  of  this  grammarian. BHARADVAJA(M).  A  place  of  habitation  in  ancient Bharata.  (Sloka  68,  Chapter  9,  Bhlsma  Parva,  M.B.). BHARADVAjATlRTHA.  One  of  the  five  sacred  places (bathing  ghats  in  sacred  rivers).  (See  Varga). BHARADVAjI.  A  famous  Indian  river  mentioned  in the  Puranas.  (Bhlsma  Parva,  Chapter  9,  Verse  29). BHARADVAjIPUTRA.  A  preceptor,  who  was  a  dis- ciple of  Parasarlputra.  In  theBrhadaranyakopanisad  he is  referred  to  in  many  contexts  as  Vatslmandavlputra. One  of  the  twentyseven  constellations. Punya  is  assured  if  one  gives  as  gift  a  cow  to  a  brah- min on  that  day.  (Sloka  35,  Chapter  64,  AnuSasana Parva,  M.B.). BHARATA  I.  Son  of  Dusyanta  born  of  Sakuntala. 1  )Genealogj>.  Descending  in  order  from  Visnu  -  Brahma- Atri-Candra-Budha-Pururavas-Ayus-Nahusa  -  Yayati  - Puru-Janamejaya  -  Pracinva  -  Pravira-Namasyu  -  Vita- bhaya-Surtdu-Bahuvidha-  Samyati  -  Rahovadi  -  Raud- raSva-Matinara-Santurodha-Dusyanta-Bharata. 2)Birth.  Dusyanta  was  once  hunting  in  the  forests  when he  hit  a  fawn  with  his  arrow.  The  fawn  (led  to  the ASrama  of  Kanva  Muni  and  the  king  followed  it.  On reaching  the  ASrama  grounds  he  saw  Sakuntala  water- ins;  the  plants  helped  by  her  companions  Anasuya  and Priyamvada.  Dusyanta  and  Sakuntala  fell  in  love  with each  other  at  first  sight.  Kanva  was  absent  from  the Asrama  and  the/  married  according  to  the  Gandharva rites  and  Sakuntala  became  pregnant  soon.  The  king gave  her  his  signet  ring  as  a  sign  of  faith  and  left  for his  palace.  When  Dusyanta  left  her  Sakuntala  fell  into a  deep  reverie  and  she  never  knew  about  the  arrival  of the  arrogant  sage,  Durvasas  to  the  asVama.  Durvasas mistook  her  as  disrespectful  and  cursed  her  saying  that she  would  be  forgotten  by  the  man  of  whom  she  was thinking  then.  Sakuntala  never  knew  about  the  curse also. 1 18  BHARATA  II Kanva  Muni  when  he  returned  to  the  Airama  andknew everything,  sent  Sakuntala  to  the  palace  of  Dusyanta. But  King  Dusyanta  never  recognised  her  and  when Sakuntala  was  returning  deeply  grieved  Menaka  her mother,  took  her  and  left  her  in  theasramaof  KaSyapa. There  Sakuntala  delivered  a  son.  The  boy  grew  brave and  fearless  and  he  could  subdue  even  the  wildest  of animals  around  there.  KaSyapa,  therefore,  named  him Sarvadamana. Once  when  Dusyanta  was  returning  home  after  visiting Indra  he  saw  Sakuntala,  recognised  her,  and  took  her and  the  boy  to  his  palace.  This  was  the  boy  who  later on  became  known  as  Bharata.  (Chapter  73,  Adi  Parva, M.B.). 3)  Marriage  and  reign.  Bharata  was  a  partial  incarna- tion of  Mahavisnu.  Even  while  he  was  young  he  became a  ruler  and  conquering  the  world  destroyed  the  wicked. Bharata  had  three  wives.  All  the  sons  born  to  them were  bad  and  so  the  mothers  killed  them  all.  Aggrieved over  the  loss  of  his  sons  he  worshipped  the  devas  to get  a  son  for  him.  At  that  time  the  great  preceptor Brhaspati  forcibly  married  Mamata  the  wife  of  his brother.  Mamata  was  pregnant  then  and  when  she conceived  from  Brhaspati  also  she  bore  two  children. On  delivery  she  threw  the  child  of  Brhaspati  in  the forests  and  went  away  with  the  other  son. The  Devas  took  care  of  the  discarded  child  and  named him  Bharadvaja  and  gave  the  child  to  Bharata.  Bharata gave  the  boy  the  name  Vitatha  (Dlrghatamas) .  Bharata ruled  over  his  land  for  twentyseven  thousand  years  and the  land  was,  therefore,  called  Bharata.  (Sloka  96, Chapter  2,  Adi  Parva,  M.B.) . After  ruling  the  land  ideally  he  left  for  the  forests entrusting  the  land  to  his  son,  Vitatha.  (Navama Skandha,  Bhagavata) . Vitatha    also  was  called  Bharata  and  he  had  five  sons: Suhotra,  Suhota,  Gaya,  Garbha  and   Suketu.  (Chapter 278,  AgniPurana). BHARATA  II.     Son  of  Dasaratha. 1)  Genealogy.  Descending  in  order  from  Visnu-Brahma- Marici-KaSyapa-Vivasvan  -  Vaivasvatamanu  -  Iksvaku- Vikuksi-SaSida-Kakutstha-Anenas-Prthulasva  -Prasena- jit  -  Yuvanasva  -  Mandhata  -  Purukutsa  -   Trasadasyu- Anaranya-Haryasva-Vasumanas-Sudhanva-Trayyaruna- Satyavrta-(Tri§ahku)-HariScandra-Rohitasva  -  Harita- Cuncu-Sudeva-Bharuka  -  Bahuka  -  Sagara  -  Asamanjas- Amsuman-Bhaglratha-Srutanabha-Sindhudvlpa  -  Ayuta- yus-Rtuparna-Sarvakama-Sudas  -  Mitrasaha  (Kalmasa- pada)-Asmaka-Malaka-Khatvanga      (Dilipa,     Dirgha- bahu)-Raghu-Aja-Das'aratha-Bharata. 2)  Birth.  Dasaratha,  King  of  Ayodhya,  had  three  wives  : Kausalya,  Kaikeyi  and  Sumitra.    Kausaly.i  gave   birth to    Sri    Rama,    Kaikeyi    to    Bharata  and  Sumitra  to Laksmana  and  Satrughna.  Kaikeyi,  mother  of  Bharata, was  the  sister  of  Yudhajit,  Raja   of  Kekeya.    Bharata was    born   on   the  day    of  Puya.    (Sloka  14,  Sarga  18, Valmiki  Ramayana) DaSaratha  remained  in  sorrow  without  children  for  a very  long  time  and  then  he  performed  a  Putrakamesti yaga  (A  sacrificial  ceremony  to  get  children)  with the  Maharsi  Rsya'rnga  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, Balaklnda,  Valmiki  Ramayana) . BHARTA  II 119 BHARATA  III 3)  Till  the  end  of  Sri  Rama's  forest  life.  The  sons  of Dasaratha  married  the  daughters  of  Janaka,  King  of Mithila.  Sri  Rama  married  Sita,  Bharata,  Mandavi, Laksmana,  tjrmila  and  Satrughna,  Srutakirti. Dasaratha  made  arrangements  to  crown  Rama  as  King and  then  leave  for  the  forests  and  lead  an  ascetic  life. At  that  time  Bharata  and  Satrughna  were  in  the country  of  Kekaya  with  their  uncle,  Yudhajit.  When the  day  of  coronation  was  drawing  near  Kaikeyi demanded  of  Dasaratha  the  execution  of  two  boons which  were  once  promised  by  Dasaratha  to  her  long ago  during  a  battle  between  the  devas  and  asuras.  One of  them  was  to  crown  her  son,  Bharata,  as  king  and  the other  to  send  Rama  to  the  forests  for  a  period  of fourteen  years.  Dasaratha  was  shocked  to  hear  that. But,  without  any  hesitation,  Rama  and  Laksmana accompanied  by  Sita  went  to  the  forests  and  Dasaratha overcome  with  immense  grief  caused  by  this  unplea- sant turn  of  events  fell  down  dead.  Messengers  were sent  then  to  Kekaya  to  bring  Bharata  and  after  travel- ling for  three  days  Bharata  and  Satrughna  reached Ayodhya.  Though  they  were  not  informed  of  the  death of  their  father  they  were  worried  all  the  way  because of  the  several  bad  omens  which  they  saw.  On  entering Ayodhya  they  were  shocked  to  find  all  the  roads  deso- late and  arriving  at  the  palace  they  found  it  silent  and gloomy.  Kaikeyi  then  told  him  all  that  had  happened and  when  Bharata  knew  that  his  mother  was  at  the root  of  all  this  calamity  his  rage  knew  no  bounds. Forgetting  himself  he  drew  from  the  sheath  the  glitter- ing 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  Satrughna  intervened  and  swept  away  the sword  before  it  fell  at  its  aim.  This  strong  move  of Satrughna  brought  Bharata  to  his  senses  and  he  looked at  his  mother  so  fiendishly  that  at  his  stare  his  mother turned  pale  like  a  flower  brought  near  a  burning  flame. Bharata  immediately  changed  into  the  dress  of  a Sannyasi  and  started  to  go  to  the  forests.  Satrughna followed  his  brother.  Vasistha  also  started.  The  news spread  like  wildfire  and  people  began  to  crowd  at  the palace  eager  to  follow  the  brothers.  Very  soon  a  huge procession  was  seen  moving  towards  the  forests.  Vasistha and  ArundhatI  in  a  chariot  in  the  front,  Kausalya  and Sumitra  in  another  next  to  it  and  Bharata  and  Satru- ghna closely  following  the  chariots,  walking.  People joined  the  procession  from  behind.  The  great  crowd of  people  reached  the  banks  of  the  river  Gariga.  Guha coming  to  know  of  the  great  exile  of  people  from Ayodhya  through  spies  went  and  saw  Bharata,  at  first in  disguise,  and  later  as  himself  made  his  acquaintance. He  then  took  Bharata  and  Satrughna  across  the  river to  the  presence  of  Sri  Rama  at  Citrakuta. When  they  reached  Citrakuta  only  Bharata-Satrughna, Vasistha  and  ArundhatI,  Kausalya  and  Sumitra  entered the  agrarna  of  Sri  Rama,  all  the  others  remaining  out- side. When  Rama  and  Laksmana  were  told  about  the death  of  their  father  they  were  filled  with  grief.  All  the sons,  then,  Vasistha  officiating,  performed  the  obsequies of  their  father.  Rama  and  Bharata  then  discussed  the future.  Sri  Rama  persisted  in  his  vow  and  said  he would  return  to  his  country  only  after  fourteen  years and  insisted  that  Bharata  should  rule  the  country during  that  period.  Bharata  accepted  the  arrangement saying  that  if  his  brother  did  not  come  back  after  four- teen years  he  would  give  up  his  life  by  jumping  into the  fire.  Sii  Rama  then  gave  his  sandals  to  Bharata  who accepting  the  same  with  due  respect  returned  home followed  by  others.  On  reaching  Ayodhya  Bharata  did not  go  to  the  royal  palace  which  he  considered  as  empty because  of  the  absence  of  his  brother,  Rama  and abhorrent  because  of  the  presence  of  his  mother,  Kaikeyi. Instead,  he  went  to  a  nearby  village  called  Nandi  and installing  the  sandals  there  lived  there  and  ruled  the country. 4)  Return  of  Sri  Rama.  Sri  Rama  when  he  came  back to  Ayodhya  after  fourteen  years  was  crowned  King. Bharata  got  two  sons  of  his  wife  Mandavi,  Subahu  and Surasena.  While  they  were  thus  living  happily  in Ayodhya,  message  was  sent  through  an  ascetic  by Yudhajit  from  Kekaya  that  some  gandharvas  were creating  trouble  in  that  country.  It  was  the  state  of Sindhu  in  Kekaya  which  was  subjected  to  this molestation  and  on  the  advice  of  Rama  Bharata  went and  subdued  the  trouble,  killing  the  gandharvas.  He then  created  two  small  states  on  either  side  of  Sindhu and  made  his  two  sons  the  Kings  of  those  states. When  Sri  Rama  gave  up  his  life  in  Sarayu  river  and rose  to  heaven  as  Visnu  Bharata  and  Satrughna  also gave  up  their  lives  and  took  the  forms  of  the  conch and  the  wheel  which  adorn  the  hands  of  Visnu. (Uttara  Ramayana) . BHARATA  III.  A  son  of  Rsabha. 1 )  Genealogy  and  birth.   Descending  in  order  from  Visnu- Brahma  -  Svayambhuvamanu  -  Priyavrata  -  Agnldhra- Nabhi-Rsabha-Bharata. Emperor  Priyavrata  partitioned  his  empire  to  his  eight children.  Agnidhra  got  Jambudvipa.  Agnldhra  had nine  sons :  Nabhi,  Kimpurusa,  Harivarsa,  Ilavrta, Ramya,  Hiranvan,  Kuru  Bhadraiva  and  Ketumala.  On the  death  of  the  father  Jambudvipa  was  divided  into nine  states  and  Nabhi  got  the  land  called  Hima.  Nabhi married  Merudevi  and  got  a  son,  Rsabha.  Rsabha  had a  hundred  sons  and  Bharata  was  the  eldest.  (Chapter  1, ArhSam  2,  Visnu  Purana) . 2)  Marriage,    administration   and    entry   into  ASrama  life. Bharata    took  over  the  administration  of  the    kingdom at  the  death  of  his  father,  Rsabha.  He  married  Panca- jani  daughter  of  ViSvarupa.  They  had  five  sons,  Sumati, Rastrabhrt,  Sudarsana,  Avarana  andDhumraketu.  The Paiicama   Skandha    of  Bhagavata   contains  a  statement to  the  effect  that   India  got    the    name  Bharata   from this    king.     (It    is    worthwhile     remembering   at    this juncture  a  previous  statement  that  the    name    Bharata was  obtained  from  Bharata,  son  of  Dusyanta).  Bharata like    his    forefather  was    very    erudite  and  affectionate and  always  respected  his  duties.  He  always   meditated on  Brahma  and  in  his  heart  there  shone    the    Parama- purusa  in  the  figure  of  Vasudeva  adorned  with  Srivatsa, Kaustubha,    Vanamala,    Sarhkha,    Cakra,    Gada    and Padma.  He  ruled  the  country  for  a  crore  of  years    and after  that  dividing  the  country  among  his  sons  went  to the  avrama  of  Pulaha  Maharsi  to  spend  the  rest   of  his life    there.    On    the    rocks  lying  in  the  river  flowing  in front  of  the  Asrama  were  the  marks    of  Cakra  on    one side  and  Nabhi  on  the  other  and    the   river    therefore came  to  be  known  as  Cakranabhi.  Bathing  in  this  river BHARATA  III and    doing   puja    Bharata    lived  there  oblivious  of  the world  outside.   (Pancama  Skandha,  Bhagavata). 3)  Bharata  and  the  deer.     Bharata  led  a    purely  ascetic life    performing    everyday    the    rites     laid    down    by scriptures  and  muttering  the  mystic  formula  of  Brahma- ksara.  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  asrama.    From  then    on- wards   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.  (Pancama  Skandha,  Bhagavata). 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  Kalanjara  and  went  to  the airama   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  Arigiras.  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    Candalas   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    Kali.    (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 Candalas  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  Kali.  The   effulgence  of  the brahmin  astounded  Kali  and  getting  angry  for  bringing such   a    pious   brahmin   for  sacrifice   she  devoured  the Candalas  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  Rahiigana  and    that  king  was  going  to  see Bhagavan  Kapila  Maharsi  along  the  banks  of  the   river Iksumati  in  a  palanquin.  The  palanquin  had  not  enough 120  BHARATA  (MAHABHARATA) 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  Vedanta.  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  devo- tional songs  in  praise  of  Visnu  and  at  last  attained salvation.  (Pancama  Skandha,  Bhagavata). BHARATA  IV.  A  sage  and  the  famous  author  of  Natya- sastra.  He  was  a  critic  who  lived  around  the  year  400 B.C.  His  book  on  Natyasastra  (Histrionics)  is  world famous.  Kalidasa  in  the  second  act  of  his  drama, Vikramorvaslya  states  that  this  Bharata  used  to  coach the  devas  in  the  art  of  acting.  NatyaSastra  is  a  book comprising  thirtyseven  chapters  dealing  with  the  art  of dance  and  music.  He  has  written  in  detail  about  the four  Alamkaras,  Upama,  DTpaka,  Rupaka  and  Yamaka and  also  about  the  ten  requisites  of  a  Kavya.  He  has not  forgotten  to  write  about  the  defects  and  demerits of  Kavya  also.  Commentaries  on  Nafyasastra  have been  written  by  lions  in  the  profession  :  Mitragupta, Harsavardhana,  Saiikuka,  Udbhata,  Bhattanayaka  and Abhinav  agupta.  Of  these  'Abhinavabharat!'  the  com- mentary written  by  Abhinavagupta  is  the  only  one freely  available  now. BHARATA  V.  The  Mahabharata  speaks  about  a  few other  Bharatas  who  were  sons  of  Agni.  Samyu  is  a  son of  Agni  known  as  Bharata.  This  Bharata  has  got another  name,  Urjja.  (Sloka  6,  Chapter  219,  Vana Parva,  M.B.) .  There  is>an  Agni  of  name  Bharata  with a  son  named  Bharata.  When  this  Agni  is  propitiated one  gets  healthy  and  strong  and  so  this  Agni  is  called Pustiman  also.  (Sloka  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  Agnistoma  Yajnas;  it gets  the  name  of  Niyata  also.  (Sloka  6,  Chapter  222, Vana  Parva,  M.B.) . BHARATA  (MAHABHARATA) .  An  epic  written  by Vyasa. 1)  General  information.  The  Mahabharata  is  an  epic. Bharata  is  acclaimed  as  the  first  emperor  of  Bharata. 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  Mahabharata. The  great  size  of  the  volume  and  the  greatness  of the  wisdom  contained  therein  have  contributed  much to  its  getting  the  name,  Mahabharata.  Once  the devas  put  the  Mahabharata  in  one  pan  of  a  balance and  the  Vedas  in  the  other  pan.  Then  the  devas were  convinced  that  the  Mahabharata  weighed  more than  all  the  Vedas  put  together.  (Slokas  269-271, Chapter  1,  Adi  Parva,  M.B. ).*  This  book  contains over  a  lakh  of  verses.  There  is  no  subject  on  earth which  is  not  dealt  with  in  the  Mahabharata.  None  of *     Pura    kila   suraih   sarvaih   saroetya   tulaya  dhrtam Caturbhyah    sarahasyebhyo   Vcdebhyo    hyadhikam   yada Tada    prabhiti     loke'smin  mahabharatamucyate Mahatve  ca  gurutve  ca  dhriyamanaih  yaso'dhikam Mahatvad    bharavatvac    ca    Mahabharatamucyate. BHARATA  (MAHABHARATA) 121 BHARATA  (MAHABHARATA) the  world's  epics  is  so  big  as  Mahabharata.  In  size  the Mahabharata  is  double  that  of  Homer's  Iliad  and Odyssey  put  together.  The  following  poem  about  it  is worth  mentioning  now : Yatha  samudro  bhagavan Yatha  ca  himavan  girih  / Khyatavubhau  ratnanidhi Tatha  bharatamucyate  // Mahabharata  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 Gita  which  is  perhaps  the  noblest  of  scriptures. The  Mahabharata  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  Harivamsa  which  deals  with  the  life  and  history of  Sri  Krsna. 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)  Adi  Parva.    (Adi=  beginning) .     Pandu   and  Dhrta- rastra,  king  of  the  Candra  dynasty,  are  brothers.  Bhisma brought    them   up.  Dhrtarastra  was  born  blind  and  he got   a   hundred   children  of  his    wife  Gandharl.  They were  called  the  Kauravas.  Pandu  had  two  wives  KuntI and    Madri    and    got    of   them    five  sons  called  the Pandavas  headed  by  the  eldest  Yudhisthira. (2)  Sabha  Parva  (Sabha  =  court) .  The    Pandavas    and Kauravas    lived    together    in  the  court  at  Hastinapura. There,    the  Kauravas  entered  into  a  game  of  dice  with Yudhisthira  and  through  the  deceitful  tactics  engineer- ed by  the  keen-witted  Sakuni,  Yudhisthira  was  defeated and    he    lost    everything    he  possessed.  The  Pandavas were  then  compelled  to  go  into  exile  to  the  forests  for twelve  years  and  spend  another  year  after  that  incog- nito. If  they  were  found  out  during  that  period  of incognito  they  were  to  go  into  exile  for  another  term of  twelve  years.  The  Pandavas  accompanied  by  Pancall left  for  the  forests. (3)  Vana  Parva     (Vana=  forest).    This    is   one  of  the longest  of  Parvas  and  describes  the  life  of  the  Pandavas in  the  forest  Kamyaka.    The    well  known  stories  'Nala Carita'  and  'Kiratarjuniya'  are  told  in  this   Parva'. (4)  Virata  Parva.  (Virata  =  name  of  a  King) .  The  Pandav- as after  completing  their  term  of  exile  in  the  forests  spent the  year  of  their  life  in  incognito    at  the  court  of  King Virata.  Many  wonderful  events  took  place  during  their stay    there    and    this  Parva    deals    in    detail    about them. (5)  B  hi f ma  Parva  (Bhisma  =  The  first  Generalissimo   of the  Kauravas).  The  great  Mahabharata  war  was  fought in    the    vast  expanse  of  Kuruksetra  lying  to  the  north- west of  Delhi.  Bhisma  was  the  first  generalissimo  of  the Kauravas  and  Dhrstadyumna  of  the    Pandavas.    Vyasa describes    the    events  of  the  battle  classifying  it  accord- ing to  the   generalissimos  of  the  Kaurava  army   giving the  four  generalissimos   a  Parva  each.  Bhisma  fought for    ten  days  and  was  struck  down  on  the  tenth  day  by an  arrow  from  Arjuna. (6)  Drona  Parva  ( Drona  =  The  second  Generalissimo). When  Bhisma   fell  Drona    took  charge  as  the  supreme commander.  This  Parva  deals  with  the  fight  under  his command.  Drona    was    killed    in  the    end  by dyumna. (7)  Kama  Parva.   (Karna=The     third   generalissimo). This    Parva  deals    with  the  war  under  the  command  of Kama.  Kama  fell  in  the  end  at  the  hands  of  Arjuna. (8)  Salya  Parva.      (Salya  =  The    fourth  and  last  of  the Generalissimos).    When   Kama  fell    Salya     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  Bhlma  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   Kfpacarya, Krtavarma    and  Asvatthama.   who  were  the  only  three left  with  Duryodhana    after  the  great  battle  went  into the    camp    of  the   Pandavas  at  night  and  killed  all  the brave  warriors   of    the   Pandava  army,    excepting  the Pandavas,  who  were  sleeping  in  their  camp  unaware  of the  foul  play  lying  ahead. (11)  Stri  Parva.  (Stri  =woman) .  This  Parva  deals  with the  great  lamentation  in  the  battlefield,  after  the   war, of  Gandharl  and  other  women. (12)  Sdnti  Parva.     Yudhisthira   was  crowned  king  and even  at  that  time  Bhisma  was  lying  on  his  bed  of  arrows awaiting  death.  Before  taking  up  his  duties  of  the  state Yudhisthira  went  to  where  the  grandsire  lay  dying  and took    his   blessing    and    instruction   in    dharma.  This instruction  of  Bhlsmacarya    to  King  Yudhisthira  of  the three  dharmas,  Rajadharma,  Apaddharma  and  Moksa- dharma  is  the  famous  fSanti  Parva. (13)  AnuSasana     Parva.      (AnuSasana  =  Instruction). Bhisma  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  teach- ing. This  Parva  is  devoted  to  this. (14)  ASvamedhika  Parva.     (Asvamedha  =  yaga  conduct- ed  by    emperors) .    This  Parva    deals  with    the    yaga conducted  by  Yudhisthira  when  he  became  the    empe- ror of  Bharata. (15)  Aframavasika  Parva.     (A$ramavasa  =  life  in    a  her- mitage) .  Dhrtarastra,  the  blind  and  his  wife   Gandharl accompanied    by   KuntI    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  Yadavas  fought  against  each other    with    maces    and    were    destroyed     and    how Dvaraka  sank   down    into    the  ocean.  It  describes  the death  of  Sri  Krsna  and  Balarama  also. (17)  Mahaprasthanika  Parva.  (Mahaprasthana=Death) . Dharmaputra  entrusts  his  kingdom  to  his  successor  and alongwith   his  four   brothers  and  wife    Panca.ll  sets  out on  a  long  journey  to  Mahameru    never  to  return.  This journey  to  death  is  detailed  in  this  Parva. ( 1 8)  Svargarohana  Parva.  (Svarga  =  Heaven) .  This  Parva describes  the  entry  of  the  Pandavas   and  their  relatives into  Svarga,  heaven. 3)  Mode  of  Narration.  Most  of  the  verses  in  the Mahabharata  are  in  the  Anustup  metre.  At  certain places  other  metres  also  have  been  used.  There  are prose  pieces  also  in  it.  There  are  twenty  notable  pieces, three  in  Adi  Parva,  seven  in  Vana  Parva,  seven  in  Santi BHARATA  (MAHABHARATA) 122 BHARATA  (MAHABHARATA) Parva  and  three  in  AnuSasana  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.  Bhagavan  Vyasa  is  believed  to  be  the author  of  Mahabharata.  He  was  a  contemporary  of  the Pandavas  and  the  Kauravas.  Many  of  the  events  of  the Mahabharata  were  personally  witnessed  by  Vyasa.  He took  three  years  to  write  this  book.  The  following llokas  will  support  the  above: Kururaja  kulasthanam Drsjam  vrttarh  ca  yatsthitam  / Tatsarvarh  bhagavan  Vyaso Varnayamasa  Bharate.  // (Padma  purana) Tribhirvarsaih  sadotthayi Krsn.advaipa.yano  munih  / Mahabnaratamakhyanam Krtavanidamuttamam.  // (Sloka  55,  Chapter  62,  Adi  Parva) . The  Varaha  Purana  states  that  Vyasa  composed  the Mahabharata  at  a  period  when  the  end  of  Dvapara yuga  merged  with  the  dawn  of  the  Kaliyuga.  The Bhagavata  states  that  Sri  Krsna  passed  away  on  the first  day  of  Kaliyuga.  The  Bhagavata  is  devoted  to admire  and  praise  the  life  of  Sri  Krsna.  This  book  also is  written  by  Vyasa.  This  s"loka  found  in  the  first  Chap- ter of  Adi  Parva  clears  the  doubt: Vasudevasya  mahatmyarh Pandavanarh  ca  satyatam  / Durvrttarh  Dharttarastranam Uktavan  Bhagavanrsih.  // The  original  name  of  the  Bharata  which  Vyasa  compos- ed was  'Jaya'.  In  the  first  Chapter  of  Adi  Parva  is  this sloka  to  support  this  statement: Narayanarh  namaskrtya Naram  caiva   narottamam/ Devirh  Sarasvatim  caiva Tato  Jayamudirayet// After  the  death  of  the  Pandavas  and  the  Kauravas  the disciples  of  Vyasa,  Sumantu,  Jaimini,  Paila,  Suka  and VaiSampayana  gave  this  book  great  publicity.  They wrote  books  based  on  this  story  of  Bharata  of  which only  the  'Bharata'  of  Vaisampayana  and  the  ASva- medha  Parva  of  Jaimini  are  now  available. Vyasa's  Bharata  was  first  expounded  by  Vaisampayana at  the  Sarpa-satra  of  Janamejaya.  At  the  request  of Janamejaya,  VaiSampayana  added  some  more  facts  to the  original  work  known  then  as  'Jaya'.  Jaya  with  the I     (a)   Jayo   nametihaso'yam Srotavyo  vijigisuna  (Sloka 22,  Chapter  62,  Adi  Parva). (b)     CaturvimSati    sahasrim Gakre   bharatasarhhitam Upakhyanairvina  tavad Bharatam   procyate   budhaih (Sloka   78,   Chapter    i,   Adi   ParvaJ. (3)     Refer  to  the  Sloka  given  in  para  i. accretions  came  to  be  known  as  Bharatasamhita.  Suta who  narrated  this  story  to  Saunaka  and  others  at  the forest  of  Naimisa  added  some  more  matter  to  the Bharatasamhita  and  made  it  larger.  The  present Mahabharata  is  this  expanded  edition. The  following  facts  prove  that  the  Mahabharata  has thus  passed  through  three  stages  of  evolution: 1 )  This  book  is    known  by  three  names :  Jaya,  Bharata- samhita and  Mahabharata.1 2)  There  is  a  reference  to  the  three  parts  of   the   book in  Sloka  66,  Chapter  1  of  Adi  Parva.2 3)  There   are   three   different    opinions    regarding  the total  number  of  Slokas  in  the  Mahabharata.  According to  UgraSravas  there  are  8800  verses,  according  to  Vyasa 24000    verses    and    according    to   another    statement  a lakh  of  verses.3 4)  The  narration  appears  to  be  of  three  different  kinds, descriptive,  philosophical  and   oratorical,   indicative  of three  different  authorships. 5)  Suta    and  VaiSampayana  have   made  accretions  to the  original  work  'Jaya'  of  Vyasa. Viewed  with  these  facts  we  are  led  to  believe  that Vyasa  has  composed  only  the  very  essence  of  Maha- bharata comprising  8800  slokas  and  that  work  was known  as  'Jaya'  as  referred  to  in  the  first  invocatory verse  of  the  epic.  Vaisampayana  added  a  few  verses  of his  own  and  brought  the  number  to  24,000  and  gave  the book  the  name  of  'Bharatasamhita'.  It  was  Suta  who made  many  more  additions  and  made  the  book  so  big as  to  fetch  it  the  name  of  'Maha.bha.rata'.  The  epic which  is  now  current  among  us  contains  a  lakh  of verses  and  it  took  perhaps  centuries  to  get  this  transfor- mation of  the  book  from  'Jaya'  to  'Mahabharata'. 6)  Period  of  publication.     The   Kali   Varsa    starts    from 3102  B.C.  The  great  Mahabharata  war  was  fought  at a  period  when  the  end  of  Dvapara  yuga  merged    into the  dawn   of  Kali  yuga  as  could  be  gathered    from  the following  verse  from  the  epic: Antare  caiva  samprapte Kalidvaparayorabhut  / Samantapancake  yuddham Kurupandavasenayoh.  // (Sloka  13,  Chapter  2,  Adi  Parva) . So  it  can  be  deduced  that  the  great  war  was  fought round  about  3102  B.C.  Dhrtaraslra  lived  for  eighteen years  after  the  great  battle  and  the  Pandavas  ruled  the country  for  36  years.  (Stri  Parva,  M.B.).  It  was  when Sri  Krsna  died  that  the  Pandavas  ended  their  rule and  commenced  the  Mahaprasthana.  So  it  can  be  sur- mised that  Sri  Krsna  lived  for  36  years  after  the  war. 2  Manvadi   Bharatam   kecid Astikadi  tathapare Tathopari  caradanye Viprah  samyagadhiyire. 3  Idam  Satasahasrarh  tu  lokanam  pupyakarmanam Upakhyanaih  saha  jneyamadyarb   bharatainuttamam Caturvimsati  sahasrim  cakre  bharatasarhhitam Upakhyanairvina   tavad  bharatarh   procyate  budhaih Astau  slokasahasrani  Astau    slokasatani  ca Ahaih  vedmi  Suko  vetti  Sanjayo  vetti  va  na  va. (Adi  Parva,  Chapter    i). BHARATA  ( MAHABH  A  RATA ) 123 BHARATA  II Sri  Ki'sna  died  on  the  first  day  of  Kali  yuga,  3102  B.C. Therefore  it  is  clear  the  Mahabharata  battle  was  fought in  3138  B.C.  There  are  indications  in  other  puranas to  support  this  theory.  There  was  that  rare  phenomenon of  a  Saptagraha  yoga  (Combination  in  astronomical position  of  seven  planets)  while  King  Pariksit,  son  of Arjuna,  was  ruling  the  country.1  This  happened  in  a month  of  Magha  (January)  and  a  probe  into  the  dates of  such  previous  occurrences  revealed  that  a  similar one  had  happened  in  the  month  of  Magha  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 Pariksit.  It  is  therefore  confirmatory  to  the  statement that  the  great  war  occurred  in  3138  B.C. The  Pandavas  ruled  the  country  for  36  years  after  the war  and  Vyasa  wrote  this  divine  epic  after  the  death of  the  Pandavas.  Vyasa  took  three  years  to  complete his  work.  Therefore  it  can  be  well  concluded  that Vyasa  wrote  the  epic  in  3100  B.C.  The  Pandavas commenced  their  Mahaprasthana  after  entrusting  the administration  of  the  state  into  the  hands  of  Pariksit. This  must  have  happened  in  3102  B.C.  Pariksit  ruled the  country  for  60  years  and  so  his  son  Janamejaya became  King  in  3Q42  B.C.  It  was  after  two  years  of his  becoming  King  that  he  conducted  the  Sarpasatra and  it  was  at  this  Sarpasatra  that  Vaisampayana  first expounded  'Jaya'  (Mahabharata)  to  the  sages  assembl- ed there. This  fixing  of  the  date  of  Mahabharata  is  based  on  the conclusions  arrived  at  by  the  pandits  of  Bharata,  but foreign  chronologists  differ  from  us.  They  argue  that it  was  in  the  10th  century  B.C.  that  the  Mahabharata battle  took  place  on  the  strength  of  the  following: The  theme  of  the  Mahabharata  is  a  fight  between Kurus  and  Pancalas.  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  Pandavas  were  sung  and handed  over  from  one  generation  to  the  other  and gradually  those  songs  took  shape  in  the  form  of  the Mahabharata. There  is  another  school  of  thought.  In  the  Maha- bharata, Brahma  is  given  great  prominence.  But  in Vedic  times  Brahma  was  not  counted  at  all.  During the  golden  period  of  the  Buddhists  Brahma  had  a  cons- picuous hold  on  Hinduism.  Therefore  it  should  be deduced  that  the  Mahabharata  was  written  during  the 6th  century  B.C.  Then  there  were  about  8,000  verses in  the  Mahabharata. Towards  the  second  stage  of  Mahabharata  the  epic grew  in  size  bringing  into  its  fold  about  24,000  Slokas. It  was  at  this  stage  that  the  Mahabharata  got  a  vaisna- vite  colour  and  Sri  Krsna  was  adored  as  an  incarnation of  Visnu.  Megasthenes  who  visited  India  in  300  B.C. records  that  the  majority  of  Hindus  were  vaisnavites at  that  period.  There  are  references  in  certain  parts of  the  Mahabharata  to  Greeks  and  Buddhists.  There- fore a  set  of  foreign  chronologists  conclude  that  those portions  of  the  Mahabharata  could  have  been  written only  after  Buddha  and  after  the  attack  on  Bharata  by the  Greeks  i.e.  by  300  B.C. The  third  stage  of  the  Mahabharata  is  its  present  form and  it  was  at  this  stage  that  it  included  new  philosophy in  it.  The  Dharmasariihita  of  Manusmrti  became  popular in  the  fifth  century  A.D.  and  therefore  the  third  stage of  the  Mahabharata  must  have  started  before  that,  in the  3rd  century  A.D. BHARATA  II.     (Bharatavarsa.  India). The  puranas  describe  the  Earth  to  be  constituted  of seven  continents  :  Jambudvlpa,  Plaksadvipa,  Salmali- dvlpa,  Kusadvipa,  Krauftcadvipa,  Sakadvlpa  and Puskaradvipa.  Of  these  India  is  Jambudvlpa. The  Bharatavarsa  was  constituted  of  nine  islands  at that  time  in  the  following  positions  :  In  the  centre was  Ilavrta  and  to  the  east  was  Bhadravarsa.  To  the south-east  was  Hiranyaka  and  to  the  south  was  Bharata. To  the  southwest  was  Hari  and  to  the  west  was  Ketu- mala.  To  the  north-west  was  cambaka  and  to  the  north was  Kuruvarsa.  Beautiful  Kirhpurusa  varsa  stood  to  the north-east  of  Ilavrta.  There  was  neither  the  passage  of time  nor  the  fear  of  ageing  or  death  in  any  of  these continents  excepting  Bharatavarsa. This  Bharatavarsa  itself  is  a  group  of  nine  islands each  separated  from  the  other  by  oceans  and  thus  made not  easily  accessible  between  each  other.  Indradvipa, Ka^eruman,  Tamraparna,  Gabhastiman,  Nagadvipa, Kataha,  Simhala  and  Varuna  are  the  eight  others  and  the ninth  is  this  island  of  Bharatavarsa.  This  island  is  called Kumara  also.  On  the  eastern  boundary  of  this  island  live Kiratas,  on  the  western  side,  Yavanas,  on  the  southern boundary  Andhras  and  on  the  north  Turuskas.  In  the Centre  live  the  Brahmins,  Ksatriyas,  Vaisyas  and  Sudras. The  eight  sacred  mountains  of  this  place  are  Mahendra, Malaya,  Sahya,  Suktiman,  Rksaparvata,  Vindhya  and Pariyatra.  There  are  several  other  mountains  also  in Madhyapradesa.  They  are:  Kolahala,  Vaibhraja,  Man- dara,  Durddhara,  Vatadhuma,  Vaidyuta,  Mainaka, Sarasa,  Tungaprastha,  Nagagiri,  Govardhana,  Ujjayan- ta,  Puspagiri,  Arbuda,  Raivataka,  Rsyamuka,  Gomanta, Citrakufa,  Krtasmara,  Sriparvata  and  Konkana.  This place  is  inhabited  by  Aryas  and  Mlecchas.  The  rivers which  they  use  for  drinking  water  are  the  following: SarasvatI,  Pancarupa,  Kalindl,  Hiranvatt,  Satadru, Candrika,  Nila,  Vitasta,  IravatI,  Kuhu,  Madhura, Ha.rara.vi,  Usira,  Dhataki,  Rasa,  GomatI,  Dhutapapa, Bahuda,  Drsadvati,  Nisvara,  Gandaki,  Citra,  Kausiki, Vadhusara,  Sarayu  and  Lohitya.  All  these  rivers  origi- nate from  the  base  of  Himavan.  Those  originating from  Pariyatra  are:  Vedasmrti,  Vedasvani,  Vrtraghni, Sindhu,  Parnas"a,  Nandim,  PavanI,  Mahl,  Sara,  Carm- manvatt,  Lupi,  Vidila,  VenumatI,  Citra  and  Oghavatl. Those  flowing  down  from  the  Rksaparvata  are:  Sona alias  Mahanada,  Narmada,  Surasa,  Kriya,  Mandakini, Das'arna,  Citrakuta,  Devika,  Citrotpala,  Tamasa,  Kara- toya,  Pisacika,  Pippalasreni,  Vipasa,  Vaiijjulavati, Satsantaja,  Suktimati,  Cakrini,  Tridiva,  Vasu,  Valgu- vahinl.  From  the  base  of  Vindhya  flow  down  the  follow- i.     (a)   Saptarsayo   maghayuktah  kale  pariksite  Satam    (Matsva  puraija  271.4.6). (b)  Te  tu  pariksite   kale  maghasvasan  dvijottama    (Visnu  purana    4,    24,    106). BHARATASAltelTA 124 BHARTRHARI ing  rivers:  Siva,  Payosm,  Nirvindhya,  Tapi,  Vena,  Nisa- dhavati,  VaitaranI,  Sinibahu,  Kumudvati,  Toya,  Reva, Mahagaurl,  Durggya  and  Antas's'iva.  Those  originating from  the  base  of  Sahya  are  the  following  great  rivers : Godavari,  Bhimarathi,  Krsna,  Venya,  Saridvati,  Visa- madri,  Suprayoga,  Vahya,  Kaveri,  Dugdhoda,  Nalini, Varisena,  and  Kalasvana.  Those  arising  from  Suktiman are  the  following:  Krtamala,  Tamravarru,  Vanjjula, Utpalavati,  Sum  and  Sudama.  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  Madhyapradesa  comprises  the  following  states: Matsya,  KuSudra,  Kundala,  Pancala,  Kosala,  Vrka, Saka,  Barbara,  Kaurava,  Kaliriga,  Vahga,  Ariga  and Marmaka.  The  states  lying  to  the  north  are  the  follow- ing: Abhira,  Sathyadhanaka,  Bahlika,  Vatadhana, Abhlra,  Kalatoyada,  Aparanta,  Sudra,  Pahlava,  Khe- taka,  Gandhara,  Yavana,  Sindhu,  Sauvira,  Bhadraka, Satadrava,  Lalittha,  Paravata,  Musika,  Mathara,  Uruka- dhara,  Kekaya,  Darhsana,  Kamboja,  Darada,  Ahga, Lokika,  Vena,  Tusara,  Bahya,  Todara,  Atreya,  Bhara- dvaja,  Prasthala,  Daseraka,  Lambaka,  Tavakarama, Cudika,  Tarhgana,  Alasa,  Alibhadra,  Kirata,  Tamasa, Hamsamarga,  Supars'va,  Ganaka,  Kuluta,  Kurhika, Curna,  LFrnapada,  Kukkuta,  Mandavya  and  Panavlya! Those  lying  to  the  east  are  the  following  : Ahga,  Variga,  Madgurava,  Antarggiri,  Bahirggiri,  Pra- varhga,  Vamgeya,  Mamsada,  Baladantika,  Brahmottara, Pravijaya,  Bhargava,  Arigeya,  Marsaka,  Pragjyotisa, Vrsaddhra,  Videha,  Malla,  Tamraliptaka,  Magadha and  Ananda.  The  states  lying  to  the  south  are  the following:  Pundra,  Kerala,  Cola,  Kulya,  Januka,  Musi- kada,  Kumarada,  Mahasaka,  Maharastra,  Mahisika, Kaliriga,  Adira,  Vaisikya,  Aranya,  Sabara,  Pulinda' Vindhyas'aileya,  Vidarbha,  Dandaka,  Paurika,  Sarika| Asmaka,  Bhogavardhana,  Naimika,  Kuntala,  Andhra' Udbhida  and  Nalakaraka.  The  western  states  are: Surpparaka,  Varidhana,  Durga,  Galikafa,  Pullya,  Sunila, Tamasa,  Tapasa,  Karaskara,  Bhumi,  Nasikanta,  Sunarm- mada,  Darukaccha,  Sumaheya,  Sarasvata,  Vatsiya, Surastra,  Avantya  and  Arbuda.  The  follwoing  states  lie adjacent  to  Vindhya:  Karusa,  Ekalavya,  Mekala,  Utkala, Uttamarna,  Das'arna,  Gopta,  Kikarava,  Tosala,  Kosala, Traipura,  Khellisa,  Turaga,  Turhbara,  Vahela,  Nisadha' Anupa,  Tundikera,  Vltihotra  and  Avanti. There  are  a  few  more  states  which  lie  attached  to  moun- tains: Nirahara,  Harhsamarga,  Kupatha,  Tariigana, Khaia,  Katha,  Pravarana,  Crna,  Aplasta,  Suhuhuka, Trigartta,  Kirata,  Tomara,  Sasikha  and  Adrika.  (Chap- ter 13,  Vamana  Purana). (See  the  map  of  Pauranika  Bharata). BHARATASA\IHITA.  Another  title  of  the  Mahabharata. (See  Bharata  I). BHARATl.  A  famous  river  mentioned  in  the  Puranas. It  is  stated  in  Verse  25,  Chapter  222  of  the  Vana  Parva that  Agni  (fire)  originated  in  this  river. BHARATl.     Daughter    of    the    Agni    called    Bharata (Sloka9,  Chapter  219,  Vana  Parva,  M.B.) . BHARAVI.     A    Sanskrit  poet   who  flourished  in  the  6th century  A.D.  He  is  the  author  of  the  mahakavya  called Kiratarjumya.  Raghuvariisa,  Kumarasambhava,  Kirat- arjunlya,    Sisupalavadha    and    Naisadha   are    the  five i.    Yenayoji  na  vesma  sthiram  arthavidhau  vivekina  jinavesma/ Mahakavyas  in  Sanskrit  with  established  reputation. In  the  Ehole  records  of  A.D.  634  Bharavi  is  held  up in  praise  along  with  Kfilidiisa.1  The  theme  of  Kiratar- juniyais  Siva,  in  the  guise  of  a  hunter,  attacking  Arjuna immersed  in  penance.  Bharavi's  literary  style  is  simple and  sweet.  In  the  use  of  similes  he  is  second  only  to Kalidiisa.  Among  his  books  only  Kiratarjunlya  has  been found  out  yet. BHARGA  I.  Grandson  of  Divodasa,  a  King  of  the  Paru line.  Divodasa  got  a  son  named  Pratardana.  Bharga and  Vatsa  were  the  sons  of  Pratardana.  (Chapter  278, Agni  Purana). BHARGA  II.     A  synonym  of  Siva. BHARGA(M).  A  village  of  ancient  India.  (SlokaSl, Chapter  9,  Bhlsma  Parva,  M.B.) . BHARGAVA.  One  who  belongs  to  the  Bln'gu  dynasty. (See  Bhrgu) . BHARGAVA  (M) .  A  city  in  ancient  India.  (Bhlsma  Parva, Chapter  9,  Verse  50). BHARMYASVA.  A  famous  kin?  of  Pancfila  Desa.  He  had five  heroic  sons  headed  by  Mudgala.  (Navama  Skandha, Bhagavata) . BHARTRHARI.     A  famous  Sanskrit  poet. 1)  Birth.  He  was  the  son  of  Vidyasagara,  a  great  brahmin scholar,  who  lived  in  Pataliputra.  There  is  a  kgend about  the  birth  of  Bhartrhari  in  Uttara  Bharata. Vidyasagara  while  young  learnt  the  Vedas  from  his guru.  But  he  was  not  satisfied  with  that  study  and wanted  to  learn  more  about  all  sastras  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  Brahmaraksasa  who  was  living  on  the  top  of  the  ban- yan 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  Brahmaraksasa  surmised  that  the  man  was  a  brah- min and  woke  him  up.  Waking  up  Vidyasagara  found to  his  surprise  the  bearded  Brahmaraksasa  standing  be- fore him  and  after  mutual  enquiries  Vidyasagara  told him  of  his  mission.  The  Brahmaraksasa  told  him  thus: "Boy,  let  your  name  Vidyasagara  (ocean  of  learning) be  true  in  your  life.  I  am  acquainted  with  many  sast- ras 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.  Vidyasagara  willingly  agreed  to  his  terms and  became  his  student. Both  of  them  then  climbed  on  the  banyan  tree  and  the Brahmaraksasa  sat  in  his  usual  place  on  a  branch  on the  tree  and  Vidyasagara  on  a  branch  just  below  it.  The instructions  started  and  continued  for  six  months. Vidyasagara  never  felt  thirst  or  hunger  during  that period.  When  the  teaching  was  complete  the  Brahma- Sa  jayatam  ravikirtilj  kavitasrita-Kalidasa-Bharavikirtit.// BHARTRHARI 125 BHARTRHARI raksasa  bade  farewell  to  his  disciple  and  departed  leaving his  body  behind. Vidyasagara  then  got  down  from  the  tree  and  performed the  obsequies  of  his  guru.  Vidyasagara  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  Vidyasagara  left  for  his  country.  By  the  time  he left  the  forest  area  the  power  of  the  mantra  faded  and Vidyasagara  began  to  feel  the  pangs  of  hunger  and thirst.  By  dusk  he  reached  Kalinga  and  there  he  came to  the  door  of  a  dancing  girl  named  Mandakini.  The door  was  locked  as  the  owner  was  away  in  a  Siva  temple nearby.  Exhausted  by  the  journey,  hungry  and  thirsty, Vidyasagara  lay  down  on  the  doorstep  and  soon  fell asleep  with  the  leaf-bundle  as  a  pillow.  Mandakini  when she  returned  from  the  temple  at  about  ten  at  night  saw a  brahmin  sleeping  on  the  doorstep,  tired  and  exhaust- ed. 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  Mandakini,  Vidyasagara  sur- vived. When  he  was  fit  for  travel  he  started  to  go  but Mandakini  objected  and  requested  him  to  marry  her. Vidyasagara  did  not  agree  to  it  and  she  took  him  to  the King  and  told  him  all  that  had  happened.  Finding Vidyasagara  to  be  one  with  great  erudition  and  good manners  he  decided  that  Vidyasagara  should  marry his  daughter  (a  Ksatriya),  daughter  of  his  minister (a  brahmin) ,  daughter  of  Kulapati  (a  vaisya) ,  and also  Mandakini  (a  Sudra).  There  was  an  injunction  in those  days  that  a  brahmin  should  marry  a  Sudra  only after  having  married  from  all  the  higher  castes.  The decision  of  the  King  surmounted  this  difficulty  for Vidyasagara  to  marry  the  sudra  girl,  Mandakini. Marriages  were  all  conducted  in  order.  The  King's daughter  bore  the  name  Kalavatl,  the  minister's  Malati and  Kulapati's  Sumangall.  Each  delivered  a  son.  The brahmin  boy  was  named  Vararuci,  the  Ksatriya  boy, Vikramaditya,  the  Vaisya  boy,  Bhajti  and  the  (Sudra boy,  Bhartrhari. 2)  Kingship.     When  the  King  ofKaliiiga    became   old he  gave  the  kingdom  to  Vidyasagara  and  when  Vidya- bagara  died  all  his  other  sons  made  Bhartrhari  the  King. Bhartrhari  gave  his  father  on  his    death-bed  a   promise that    he    would    see   that  no  sons  were  born  to  him.1 So  though   Bhartrhari  married  three  wives  he  was  care- ful enough  not  to  produce  any  children  by  them. 3 )  Dharlrhari  becomes  a  sannyasi.    Bhartrhari    was    living happily    with   his  wife   when  one  day  a  yogi  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  edu- cation 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  sannyasi left  him  Bhartrhari  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 Bhartrhari     accepted    to     be   very  loving    and    chaste had    a   lover.     He  was   none    other   than    the   horse- groom  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.  Bhartrhari 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  ugly- looking  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 oftata  (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  Bhartrhari  and  left  the  room. Bhartrhari  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  asramas  the  fourth,  Sannyasa,  is the  best.  It  is  pleasant  and  sorrowless.  Therefore  gra- dually that  agrama  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  "Ottappam  Vitteccutum"  (The  Ottawa will  burn  the  house).  Then  taking  an  earthern  bowl  for begging  he  left  the  house  unnoticed  by  any.  The  moment Bhartrhari  left  the  house  the  house  caught  fire  and everything  in  it  was  burnt  to  ashes. Bhartrhari  renouncing  all  and  changing  himself  into the  robes  of  a  sannyasi  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  temple2  in  south India  where  in  one  of  the  entrances  to  the  temple,  the east  one,  was  sitting  the  famous  sannyasi  Pattanatt Pillayar.  Bhartrhari,  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. 1.  There  is  a  belief  that  if  a  son  is    born  to  a  Sudra  who  was   himself  born  of  a  brahmin     the   brahmin  father    would   go   to  bell. 2.  This  temple  is  believed  to  be  the  Chidambaram  Temple. BHARTRSTHANA  (M) i26 BHASl One  day  a  beggar  went  to  the  eastern  gate  and  asked Patfanatt  Pillayar  for  alms.  Pillayar  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  Bhartrhari  and  asked  for  alms.  Bhartrhari 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."  Bhartrhari  smiled. He  knew  then  why  Pattanatt  Pillayar  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. Bhartrhari  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  Niti  Sataka  (2) The  SVngara  Sataka  (3)  The  Vairagya  Sataka  and  (4) The  Subhasitas. BHARTRSTHANA  (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  Asvamedha yajna.  The  place  got  its  importance  because  Lord Subrahmanya  lived  there.  (Sloka  76,  Chapter  84,  Vana Parva,  M'.B.) BHARU.     A  daughter  of  Daksaprajapati.  The  prajapati, at  one  stage  begot  sixty  girls  of  Vairini  and  gave  them to  Kasyapa,  who  distributed  them  among  several  Devas. Bharu  was  the  woman  so  given  to  the  Visvadevatas. (Hari  Varhsa,   Chapter   3). BHARUKA.  A  king  of  the  Solar  dynasty.  He  was  the son  of  Sudeva  and  father  of  Bahuka.  (Navama  Skanda, Bhagavata ) . BHARUKAKSA(M).  A  village  of  ancient  India. Sudras  lived  there.  At  that  time  of  the  Rajasuya  of Dharmaputra  these  Sudras  brought  gifts  to  the  King. (Chapter  51,  Sabha  Parva). BHARUIVDA.  A  particular  kind  of  bird  found  in  the Kingdom  called  Uttarakuruvarsa.  These  birds  carry  in their  strong  beak  corpses  to  their  caves  and  eat  them. (Bhlsmaparva,  Chapter  7,  Verse  12). BHARYA.  Wife.  Bhisma  points  out  the  sanctified  impor- tance of  Bharyii  (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  Kama (enjoyment  of  material  comforts ) .  (These  three  precede the  ultimate  state  of  Moksa  (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. Bharya  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.  (Santi  Parva,  Chapter  144). BHASA.  A  very  prominent  dramatist  in  Sanskrit.  As Ba.ua  and  Kalidasa  have  noticed  him  in  their  works, it  may  safely  be  assumed  that  Bhasa  lived  in  an  earlier period.  Since  Pratima.  nataka  and  Abhiseka  na{aka, which  are  universally  admitted  to  have  been  composed by  Bhasa,  depend  for  their  themes  on  the  Valmiki Ramayana,  it  is  clear  that  Bhasa  lived  after  Valmiki. Kalidasa's  period  has  not  yet  been  fixed  beyond  doubt. It  is  almost  settled  that  Bana  lived  sometime  between  the sixth  and  seventh  centuries  A.D.  Prof.  Keith  has  been of  the  view  that  Valmiki  lived  before  the  4th  century B.C.  In  the  light  of  all  such  factors  it  could  be  presumed that  Bhasa  lived  in  the  period  between  the  4th  century B.C.  and  6th  century  A.D. Though  Bhas^a  has  so  many  glories  to  his  credit  he  does not  fully  match  Kalidasa,  and  this  might  have  been  the reason  why  Indians  did  almost  forget  Bhasa  with  the advent  of  Kalidasa  on  the  literary  arena. We  are  not  in  a  position  to  name  with  unerring  definite- ness  the  works  of  Bhasa.  The  general  belief  is  that  he has  written  nearly  twenty  three  dramas.  In  1922,  Pandit Ganapati  Sastrl  unearthed  from  various  sources  thirteen dramas  of  Bhasa.  Three  out  of  them,  viz.  Pratima- yaugandharayana,  Svapnavasavadatta  and  Avima- raka  owe  their  themes  to  the  Brhatkatha,  while  Prati- ma nataka  and  Abhiseka  nataka  have  Ramayana  as their  basic  inspiration.  Out  of  the  eight  remaining dramas  six,  viz.  Madhyama  vyayoga,  Pancaratra,  Duta- vakya,  Dutaghatotkaca,  Karnabhara  and  Orubhanga owe  their  themes  to  the  Mahabharata,  while  the  last two  dramas,  Balacarita  and  Carudatta  are  dependent for  their  themes  on  anecdotes  about  Sri  Krsna  and  on yaksa  stories. Though  Dr.  Ganapati  Sastri  has  strongly  contended  that all  the  above  thirteen  dramas  were  written  by  Bhasa himself,  his  view  has  not  yet  received  universal  accep- tance. Whatever  that  be,  it  is  an  admitted  fact  that Svapnavasavadatta  is  by  far  the  best  among  the  thirteen dramas.  It  is  a  continuation  of  the  story  of  Pratijnayau- gandharayana.  The  wedding  of  king  Udayana  and Vasavadatta  is  the  subject  matter  of  Svapnavasava- datta. With  his  killing  of  the  Raksasa  'Avi'  the  Sauvira  king comes  to  be  known  as  Avimara,  and  Avimara's  falling in  love  with  Kurarigi,  daughter  of  Kuntibhoja  forms  the theme  of  the  drama,  Avimaraka.  In  Pratima  nataka is  told  the  story  narrated  in  Ramiiyana  from  Ayodhya- kanda  to  Pattabhiseka.  Abhiseka  nataka  codifies  the stories  in  theKiskindha  Kanda  and  Sundara  Kanda  of the  Ramayana  and  describes  the  coronations  of  Sugrlva and  of  Sri  Rama.  Though  the  characters  in  Pancaratra are  borrowed  from  Mahabharata  the  story  is  entirely Bhasa's.  Madhyama  vyayoga,  Datavakya,  Dutaghatot- kaca, Karnabhara  and  Urubhaiiga  are  one-act  plays. These  five  plays  have  as  their  basis  some  of  the  anecdotes in  the  Mahabharata.  In  Carudatta  is  treated  the  love story  of  Carudatta  and  Vasantasena. Indisputable  evidence  is  still  lacking  to  credit  Bhasa with  the  authorship  of  all  the  thirteen  plays  referred  to above. BHASAS.     (See     Bhasi). BHASAKARIV'A.  A  military  captain  of  Ravana.  Hanu- man  killed  him  in  fight.  (Valmiki  Ramayana,  Sundara Kanda  46,  47). BHASl.  Daughter  of  Tamra, Daksa's  daughter.  Kasyapa prajapati  married  the  following  daughters  of  Daksa: Aditi,  Diti,  Danu,  Kalika,  Tamra,  Krodhavasa,  Manu and  Anala.  Tamra  had  five  daughters,  viz.  Kraunci, Bhasi,  Syeni,  DhrtarAstrl  and  Suki.  And,  the  sons  of Bhasi  are  the  Deva  sect  called  the  Bhasas.  (Valmiki Ramayana,  Aranya  Kanda,  Canto  14). BHASKARA 127 BHAVABHOTI BHASKARA.  One  of  the  Dvadasadityas  born  of  Kasyapa prajapati  and  Aditi.  (Anusasana  1  arva,  Verse  150). BHASKARACARYA.  A  master  astronomer  of  ancient India.  It  was  he  who  declared,  much  earlier  than  western experts,  that  the  earth  is  round  in  shape. BHA.SKAR1.  An  old  maharsi  of  India.  He  accompanied the  Rsis  who  visited  Bhisma  on  his  bed  of  arrows.  (Santi Parva,  Chapter  47,  \erse  12). BHASMA.  (Sacred  ash).  To  know  a  story  about  the greatness  of  Bhasma  see  under  the  word  Durjaya. BHASMASURA.  A  demon.  There  is  no  mention  about this  demon  in  any  of  the  Sanskrit  puranas  but  'Sivall- lamrta'  in  Marathi  contains  the  following  story  about him. Bhasmasura  was  born  of  the  Bhasma  dust  (ashes)  on the  body  of  Siva.  Pleased  at  the  great  devotion  of  the demon  towards  him  Siva  asked  him  to  name  any  boon he  wanted.  Bhasmasura  said  that  he  wanted  the  power to  burn  to  ashes  anybody  on  whose  head  he  placed  his hand.  Bhasmasura  became  arrogant  with  the  boon and  he  became  a  nightmare  to  the  whole  world.  Then Mahavisnu  appeared  before  him  in  the  form  of  MohinI, an  attractive  dancer  and  alluring  him  by  her  charm started  on  a  dance  called  Muktanrtya.  During  the  course of  this  dance  Bhasmasura  was  forced  to  place  his  hand on  his  own  head  and  the  moment  his  head  touched  his head  he  was  burnt  to  ashes. BHASVARA.  One  of  the  two  attendants  presented  by Surya  to  Subrahmanya;  the  other  was  named  Subh- raja.  (Salya  Parva,  Chapter  45,  Verse  31). BHATTANARAYANA.  A  Sanskrit  poet  who  flourished near  about  A.D.  700.  Venlsaihhara,  a  drama  in  six acts  is  the  only  composition  of  his  found  out,  yet.  He is  also  known  by  another  name,  Mrgarajalaksma. Certain  scholars  opine  that  he  might  have  lived  before Bana  and  after  Vamana. BHA TTANAYAKA.  A  literary  critic  who  flourished  in the  10th  century  A.D.  in  India.  He  composed  a  critical study  on  the  science  of  dance  (Na{ya)  named  Hrdaya- darpana  based  on  the  Natya  sastra  of  Bharata.  But, the  book  has  not  been  found  out,  yet.  Contesting  the dhvanivada  (the  rhetorical  theory  that  in  poetry  sugges- ted or  implied  meaning  is  superior  to  the  explicit  mean- ning)  of  Anandavardhanacarya,  he  established  the  rasa- vada  (that  sentiment  is  supreme  in  poetry).  Abhi- navagupta  also  has  supported  the  rasavada.  Hence, it  may  be  inferred  that  Bhattanayaka  lived  in  the  period after  Anandavardhana  and  anterior  to  Abhinavagupta. Bhattanayaka's  theory  is  that  Abhidha,  Bhavakatvarh and  Bhojakatvam  should  be  the  three  excellences  of good  poetry. BHAi'TI.  A  Sanskrit  poet  who  lived  in  the  7th  century A.D.  His  most  important  composition  is  the  Maha- kavya,  Ravanavadha,  which  has  become  very  popular and  famous  by  the  name  Bhattikavya.  This  mahakavya deals  with  the  story  of  Ramayana  in  its  twentytwo Kandas  (cantos).  The  kavya  is  believed  to  have  been composed  at  Valabhl  in  obedience  to  the  request  of King  Srldharasena. BHAUMA  I.  The  fourteenth  Manu.  In  the  time  of  this Manu,  the  person  called  Suci  will  be  Indra.  Under  his control  there  will  be  five  groups  of  Devas.  These  groups are  called  Caksusas,  Pavitras,  Kanisthas,  Bhrajikas and  Vapavrddhas.  The  Saptai  sis  (seven  sages)  of  that Manvantara  are  Agnibahu,  Suci,  Sukra,  Magadha, Agnldhra,  Yukta  and  Jita.  At  that  time,  the  sons  of Manu  who  will  be  protecting  the  earth  will  be  Uru, gariibhirabuddhi  and  other  Kings.  (Visnu  Purana, 3rd  Part,  Chapter  2). BHAUMA  II.  Another  name  of  Narakasura.  (See  the word  Narakasura). BHAUMA  III.  A  Raksasa  born  to  Sirhhika  by  Vipracitti. Parasu-Rama  killed  him.  (Brahmaiula— 3-6-18-22). BHAUTYA.     See  the  word  Manvantara. BHAVA  I.  One  of  the  eleven  Rudras.  He  was  the  son  of Sthanu  and  grandson  of  Brahma.  (Chapter  66,  Adi Parva,  M.B.). BHAVA  II.  A  sanatana  Visvadeva.  (Chapter  60,  Adi Parva,  M.B.). BHAVA  III.  One  of  the  sons  born  to  Kasyapa  of  Sura- bhi. BHAVA  (M)  I.  A  famous  forest  mentioned  in  the Puranas.  Bhava  was  near  the  Venumanda  mountain, which  was  close  to  Dvaraka..  (Sabha  Parva,  Chapter  38). BHAVA.  One  of  the  twelve  Devas  born  to  Bhrguvaruni Rsi  of  his  wife  Divya. BHAVABHUTI.  A  Sanskrit  poet  who  lived  in  the  7th century  A.D.  His  important  works  are  the  three  dramas, Malatlmadhava,  Mahaviracarita  and  Uttararama- carita.  Bhavabhuti  was  a  brahmin  of  the  Kasyapa- gotra.  He  was  the  son  of  one  Nilakantha  and  one  Jatu- karnl.  He  was  a  great  devotee  of  Siva  and  he  got  his name  Bhavabhuti  later  because,  of  this.  His  original name  was  Nilakantha.  Bhavabhuti  was  born  in  Padma- pura  in  the  state  of  Vidarbha.  But  Bhavabhuti  spent most  of  his  life  in  the  palace  of  Yasodharma,  king  of Kannauj. Bhavabhiiti's  first  drama  is  believed  to  be  Mahavira- carita. There  are  seven  acts  in  this.  The  theme  is  based on  the  story  of  Sri  Rama.  But  there  are  some  variations from  the  original  Ramayana  in  this  drama.     Bhava- bhuti states  that  even  at  the  time  of  the  svayamvara  of Slta,  Ravana  was  a  suitor.  There  is  an  opinion  among certain  critics  that  Bhavabhuti  did  write  only  up  to  the 46th  verse  in  the  fourth  act    and  the  rest  was  written by  another  poet  named  Subrahmanya. Malatlmadhava  is  a  drama  often  acts.  It  is  a  love-story of  MalatI  and  Madhava.  Malatl  was  the  daughter  of  the minister  of  Ujjayini  and    Madhava  was  the  son  of  the minister  of  Vidarbha.  It  was  while  Madhava  was  having his  education  in  Ujjayini  that  he  came  to  love  Malatl. It  was  Kamandaki  who  was  a  classmate  of   both    the ministers  and  who  became  a  sannyasini  later  who  pulls the  strings  of  this  love  story.  The  king  of  Ujjayini  wanted Malatl  to  marry  Nandana,  a  friend  of  his.  But  Malatl did  not  love  him.  Yet  afraid  of  getting  the  displeasure  of the  King,  Malati's  father  decided  to  give  her  in  marriage to  Nandana.  In  despair  Madhava  was  about  to  commit suicide  when  from  the  temple    nearby  Madhava  heard an  agonised  weeping.  He  rushed  to  the  site  of  the  sound and  found  to  his  bewilderment    the  gruesome  sight  of Malatl  being  dragged  for  sacrifice  by  a  sorceress  named Kapalakundala    helped    by    her    guru    Aghoraghanta. Madhava    killed    Aghoraghanta    and    saved    Malatl. Disappointed    KapalakundaLi    swore    that    she    would seek    revenge    on    Madhava    and    disappeared.  Malatl went  back  to  her  palace.    At  this  time  Madayaritika, sister  of  Nandana  and  Makaranda,  a  friend  of  Madhava became  lovers.  Once  Madayantika  was  attacked  by  a tiger  in  a  Siva  temple  and  Makaranda  saved   her  from BHAVADA 128 BHlMA the  wild  beast,  and  they  became  lovers  thereafter.  The proposal  to  give  Malati  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  keen- witted Kamandaki  Mulati  and  Madhava  eloped  together. Makaranda,  friend  of  Madhava,  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. Kapalakundala  by  her  sorcery  separated  Malati  from Madhava  but  luckily  Saudaminl  a  disciple  of  Kaman- taki  saved  her  from  Kapalakundala.  Later  Malati married  Madhava  with  the  permission  of  the  King. This  is  the  story  of  Malati-Madhava. Uttararamacarita  is  a  play  of  seven  acts.  The  theme  is the  story  of  Rama  after  his  return  to  Ayodhya  after  the exile.  It  begins  with  the  renouncement  of  Slta  by  Rama and  ends  with  the  vanishing  of  Slta. All  these  three  dramas  used  to  be  enacted  during  the festival  of  'Kalapriyanatha  '  at  Ujjayini.  The  predomi- nant emotion  in  Mahavlracarita  is  'Vira',  in  Malati- Madhava,  'Srrigara'  and  in  Uttararamacarita  'Karuna'. In  expressing  and  elaborating  the  emotion  of  'Karuna' Bhavabhuti  excels  Kalidasa.  The  one  draw-back  which keeps  him  second  to  Kalidasa  is  his  lack  of  humour  and wit.  The  Sanskrit  poet  Dhanapala  in  his  book' 'Tilakamanjari'  speaks  about  Bhavabhuti  thus  : Spastabhavarasa  citraih Padanyasaih  pravarttita  / Natakesu  natastrlva Bharati    Bhavabhdtina  // BHAVADA.  A  follower  of  Skandadeva.  (Chapter  45, Salya  Parva). HAVANMANYU.     A  king  of  Puruvarhsa.  He  had  five B  sons:    Brhatksatra,  Nara,  Garga,  Mahavlrya  and  Jaya. (Caapter  19,   Arhsa  4,  Visnu  Purana). BHAVANIKA.     A  companion  of  princess  Mrgarhkavatl. (See  Sridatta). 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  rela- tives and  the  wives  of  others  should  be  addressed  using any  one  of  the  following  words:  Bhavati,  Subhag :  or Bhagini. Parapatni   tu  ya  strl  syad asambaddha    ca    yonitah  / Tarn   bruyad  bhavatltyevaih Subhage    bhaginiti     ca.  // (Manusmrti,  Chapter  2). BHAVAYAVYA.  A  muni,  whose  glories  are  sung  in  the Rgveda.  He  married  Romasa,  daughter  of  Bhrhaspati. Once  she  approached  her  husband  with  the  request  for coition,  and  the  husband  laughed  at  her.  (Rgveda, Mandala  19,  Anuvaka  19,  Sukta  127). BHAVINl.  A  female  attendant  of  Subrahmanya:  (Salya Parva,  Chapter  44,    Verse  11). BHAVISYA  PURATSA.  This  purana  contains  the  instruc- tions given  by  the  god  Surya  to  Manu.  There  are  about fourteen  thousand  books  in  this  purana  and  they  deal i.     Since  much  information    about    Bhima    is    given  under   the a  brief  description  of  Bhima  is  attempted   under  the  present  heading. with  almost  all  subjects  on  earth  including  such  impor- tant ones  like,  Srsti  (creation),  Kalamana  (lime), Garbhadhana  (conception),  Godana  (gift  of  cows), Asramadharmas  (duties  of  a  hermit)  Linga  Sastra (science  of  sex),  Visacikitsa  (treatment  of  poisoning) and  Ayurveda  (Medical  science).  (Chapter  272,  Agni 1'urana). BHAVLSYARAMAYA".  A.  The  part  after  Uttararama- yana.  Uttararamayana  states  about  Bhavisyaramayana being  sung  by  Kus'a  and  Lava  in  the  presence  of  Sri Rama. BHAVUKA.  A  king  of  the  solar  dynasty.  He  was  the son  of  Ravlya  and  father  of  Cakroddhata.  (Bhagavata, Navama  Skandha). BHAVYAI.  A  son  of  Dhruva.  He  got  of  his  wife  Sambhu two  sons,  Sisti  and  Bhavya.  (Chapter  13,  Arhsa  1, Visnu  Purana). BHAVYA  II.  A  clan  of  devas  in  Raivatamanvantara. Parimiti,  Priyaniscaya,  Mali,  Mana,  Vicetasa,  Vijaya, Sujaya  and  Syoda  are  some  of  the  prominent  devas  of the  clan.  (Brahmanda  Purana,  2.36,  71-72). BHAVYA  III.  One  of  the  Saptarsis  (seven  sacred saints)  of  Daksasavarni  Manvantara. BHAYA.  A  demoness,  sister  of  Kala  who  presides  over the  land  of  death.  She  was  married  to  Heti,  son  of Brahma,  and  brother  of  Praheti.  Vidyutkesa  was  their son  and  he  married  Salakantaka,  daughter  of  Sandhya. (Uttara  Ramayana). BHAYA  (M ) .  Himsa  is  the  wife  of  Adharma.  They  got a  son  named  Anrta  and  a  daughter  named  Nikrti.  From them  were  born  Bhaya,  Naraka,  Maya  and  Vedana. Of  these  Maya  produced  Mrtyu,  destroyer  of  matter. Vedana  got  of  her  husband  Raurava  son  named  Duhkha. From  Mrtyu  were  born  Vyadhi,  Jara,  Soka,  Tr?na and  Krodha.  (Chapter  20,  Agni  Purana).  Another version  about  the  birth  of  Bhaya  is  found  in  Sloka  54, Chapter  66  of  Adi  Parva,  M.B.  Adharma  married  Nirrti and  to  them  were  born  Bhaya,  Mahabhaya  and  Mrtyu, three  sons  of  demoniac  disposition.  These  three  sons led  a  sinful  life. BHAYANKARA  I.  A  prince  of  the  country  of  Sauvlra. He  was  a  dependant  of  Jayadratha.  It  was  this  Bhayan- kara  who  followed  Jayadratha  with  his  flag  when  he was  trying  to  kidnap  Pancall.  Arjuna  killed  him. (Chapter  265  and  271,  Vana  Parva,  M.B.). BHAYANKARA  II.  A  sanatana  VKvadeva.  (Chapter 91,  Anusasana  Parva,  M.B. ). BHAYANKARl.  A  follower  of  Subrahmanya.  (Sloka  4. Chapter  46,  Salya  Parva,  M.B.). BHEDl.  A  female  attendant  of  Subrahmanya  (M.B. Salya  Tarva,  Chapter  46,  Verse  13). BHELA.  A  disciple  of  Punarvasu  Atreya  who  was  an Ayurvtda  acarya.  He  was  a  contemporary  of  Agnive^a and  has  composed  a  work  on  Ayurveda,  entitled  'Bhela- samhita.'. BHERlSVATA.  A  female  attendant  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  26). BHlMA.     Bhimasena,  one  of  the  five  Pandavas.1 1)  Genealogy.      (See    genealogy    of  Arjuna). 2)  Birth   and  childhood.     King   Vicitravirya   of  Candra vaiiisa   (lunar  dynasty)  had  two     sons    called    Dhrta- rastra  and  Pandu.  The  Kauravas  (Duryodhana  etc.)  were sons  born  to  Dhrtarastra  of  his  wife  Gandhari,  and  the captions   Dharmaputra,    Arj  una,  Nakula,  Sahadeva  and  Pancali   only BHlMA 129 BHlMA Pandavas  were  the  sons  of  Pandu  and  his  wives  Kunti and  Madri.  Dharmaputra,  Bhima  and  Arjuna  were the  sons  of  Kunti,  and  Nakula  and  Sahadeva  of Madri.1 Kunti  directed  a  mantra  gifted  to  her  by  Durvasas  to- wards Vayubhagavan  (the  wind-god)  and  the  result was  the  birth  of  Bhlma.  Hence  he  is  called  Vayu-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.  (Adi  Parva,  Chapter  122, Verse  14).  On  the  tenth  day  after  birth  the  child  Bhlma fell  from  his  mother's  lap  on  a  rock.  Bhlma  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  Mahabharata  in  Chapter  132  of  Adi  Parva). The  naming  ceremony  of  the  child  was  performed  by the  Maharsis,  who  stayed  at  Satasrnga.  Kasyapa  Maha- rsi,  family  priest  of  Vasudeva  performed  the  ceremonies like  wearing  of  the  sacred  thread.  Bhlma  learned  fight- ing with  the  gadi  (club  or  mace)  from  Suka,  the  famous Rajarsi. The  Kauravas  and  the  Pandavas  spent  their  childhood in  Hastinapura.  Dronacarya  taught  them  fighting with  weapons.  The  Kauravas  and  the  Pandavas  often engaged  themselves  in  children's  games.  In  all  such games  Bhlma  used  to  hurt  and  defeat  the  Kauravas, and  to  this  fact  the  unending  hatred  of  the  Kauravas towards  Bhima  owed  its  origin.  Once  they  adminis- tered poison  to  Bhlma  who  fell  down  unconscious,  and then  they  threw  him  into  the  depths  of  the  Gaiiga (Ganges).  Going  deeper  and  deeper  in  the  waters Bhlma,  at  last,  reached  the  Nagaloka,  where  the  nagas (serpents)  bit  him  which  neutralized  the  effects  of  the poison  in  his  body.  There  he  got  acquainted  with  a naga  called  Aryaka,  who  introduced  him  to  Vasuki, king  of  the  nagas,  and  Vasuki  presented  him  with  much wealth  and  other  costly  gems.  But,  what  use  was  all this  wealth  to  Bhlma  ?  Then  Vasuki  agreed  to  give  him a  divine  drink,  which  would  give  the  user  of  it  the strength  of  thousand  elephants.  Bhlma  drank  at  one draught  eight  pot-fulls  of  that  divine  drink,  and  thus became  tremendously  strong.  But,  he  had  to  wait  in Nagaloka  for  eight  days  so  that  the  drink  might  be thoroughly  assimilated,  and  on  the  ninth  day  the  nagas saw  him  off  in  all  pomp  and  splendour.  Bhima  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.  Duryo- dhana  and  Bhlma  entered  into  a  'club-fight',  and  when Kama  tried  to  intervene  in  the  fight  his  nobility  was questioned  by  Bhlma.  Duryodhana  then  insulted  Bhima. Arjuna  agreed  to  present  King  Drupada  before  Drona- carya as  gurudaksina  to  him.  In  the  fierce  war  the Pandavas  fought  with  Drupada,  Bhima  annihilated  the elephant  division  of  the  latter's  army.  And,  afterwards Bhima  underwent  higher  training  in  club-war  at  the hands  of  Balabhadrarama.  (Adi  Parva,  Chapter  136, Verse  4). 3)  The  Pandavas  left  Hastinapura.  As  enmity  between the  Kauravas  and  the  Pandavas  began  growing  stronger and  stronger,  Duryodhana,  with  his  father's  permission, removed  the  Pandavas  to  varauavata  and  settled  them there.  They  were  put  up  there  in  a  palace  specially made  of  lac.  The  Pandavas  divined  the  secret  of  it  and escaped  from  the  fire,  when  the  palace  was  set  fire  to. Verse  10,  Chapter  147  of  the  Adi  Parva  states  that  it was  Bhima,  who  set  fire  to  the  palace.  Escaping  thus through  a  tunnel  the  Pandavas  travelled  a  great  distance in  the  forest.  Kunti  and  four  of  her  sons  got  tired  by  the exertions  of  the  travel  and  were  forced  to  sit  down  for rest  on  the  way.  Bhima,  continued  the  journey  carrying the  mother  and  his  four  brothers  on  his  shoulders.  With their  entry  into  Hidirhba  forest  the  weakness  left  them, and  they  became  their  former  selves. 4)  Hidimba  killed.  Kunti  devi  and  four  sons  slept  under the  shade  of  a  tree  at  dusk,  and  Bhima  kept  guard  over therri.  There  dwelt  in  the  forest  a  Ruksasa  called  Hidimba with  his  sister,  Hidiihbi.   Hidimba  looked  around  that particular  day  from  the  top  of  a  tree,  and  detecting Bhima   his   mouth   watered.  He   deputed   Hidimbi    to bring  Bhima  over  to  him.  Hidiriibi  approached  Bhima, whose  fine  figure  kindled  feelings  of  love  in  her.    She desired  to  have  him  as    husband.  Hidimbi  having  not returned  even  after  a  long  time  Hidimba  went  over  to the  spot,  and  there  finding  Hidiihbi  in  love-talks  with Bhima  he  got  terribly  angry.  He  wanted  to  kill  Hidimbi. Bhima,  who  could  not   surfer  the  killing  of  a  woman  in his  presence  rushed  against  Hidiriiba,  The  noise  of  the fight  awakened  the  other  Pandavas  from  sleep,  and  at the  instance   of  Arjuna,   BhLna  killed  Hidimba.  Thus rendered   helpless  and  forlorn  HidLhbl   again  craved Bhima  for  love.  On   the  suggestion   of  Kunti,   whose heart  melted  at  the  sight  of  Hidimbi's  helplessness  Bhima 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,    Hidiihbi,  who  was endowed  with  magic  powers   carrying  Bhima  with  her. And,  after  dusk  Bhima  was  to  be  returned  to  Kunti. Accordingly  Bhima  and  Hidiihbi  spent  one  year,  and to  them  was    born  a  son  called  Ghatotkaca.  Promising that  he  shall  return  when  wanted,  Ghatotkaca  with  his mother  went  into  the  forest.  The  Pandavas  also  left for  the  village  called  Ekacakra.    (Adi  Parva,  Chapters 147-154). 5)  Killing  of  Baka  and  the  wedding  of  Pancali.     While  at Ekacakra  Bhima  killed  the    Raksasa  called  Baka  and freed    the  people    of    the  village    from    their    distress. Afterwards    the    Pandavas    attended    the    Svayamvara (free  choice  of  the  husband  by  woman)  of  Pancali, who  became  their  wife.  There  Bhima  defeated  Salya in  fight.  And,  the  Pandavas  duly  returned  to  Hastina- pura. (For  details  see  Baka,  Pancali  and  Arjuna). 6 )  Again  to  forest.     On  their  return  to    Hastin  .pura  the Pandavas  took  their  residence  in  the  palace  built    by Maya.  There  Maya  presented    a  magnificent  club  to Bhima.    (Sabha  Parva,  Chapter  3,  Verse  18).  It  was Sri  Krsna,  lord  of  Dvaraka  who  served  as  the  right  hand of  the  Pandavas.  Jarasandha,  who  was  then  King  of Magadha  fought  with  Krsna  eighteen  times  and  got defeated.  Yet  he  did  not  yield,  and  at  last  Krsna  decided to  do  away  with  him.  Krsna,  Arjuna  and  Bhima,    in disguise,  set  out  for  Magadha.  1'hey  entered  Jarasandha's palace  and  challenged  him  to  a  duel.  Bhima  and  Jara- sandha clashed,  and  at  the  instance  of  Krsna  Bhima rent  the  latter  in  two  and    threw  him  on  the  ground. Though  Jarasandha  was  alive  again,  Bhima  rent  him i     ThePamJavas  were  not  in  fact  direct  issues  of  Pandu.  For  details  see  Kunti. BHlMA 130 BHlMA in  two  and  threw  away  the  two  parts  to  two  places. (M.  B.  Sabha  Parva,  Southern  Text,  Chapter  24). The  main  impediments  and  thorns  in  their  way  thus having  been  removed,  Dharmaputra  decided  to  perform Rajasuya.  Bhima  was  deputed  to  conquer  all  the  king- doms in  the  eastern  part  of  India.  Bhima  achieved  the object  and  returned  with  great  wealth  to  Indraprastha. Though  Bhima  got  ready  to  kill  Sisupala,  who  alone refused  to  acknowledge  the  suzerainty  of  Yudhis^hira, he  also  yielded  on  the  tactful  advice  of  Bhisma.  The Rajasuya  Yajiia  went  off  quite  successfully.  It  was Bhima,  who,  after  the  Yajfia  was  over,  took  Bhisma  and Yudhisjhira  to  Hastinapura.  Afterwards,  in  the  contest in  the  game  of  dice  played  between  Dharmaputra  and Duryodhana,  the  Pandavas  lost  everything.  The  Kaura- vas  brought  Pa.nca.li  into  the  assembly  hall  and  attempted to  strip  her  naked  in  public.  Bhima  who  got  enraged  at this  shouted  that  the  hands  of  Yudhisfhira  who  played dice  should  be  burnt  in  fire.  (Adi  Parva,  Chapter  68, Verse  6 ) .  And,  Bhima  took  then  and  there  the  terrible pledge  that  he  would,  with  his  hands  stained  by  blood from  the  chest  of  Duss'asana,  who  tried  to  rip  Pancall naked,  tie  up  Pancall's  hair  which  got  untied  in  the scuffle.  He  also  swore  that  he  would  break  the  thigh  of Duryodhana.  In  uncontrollable  rage  Bhima  also  shouted that  he  would  turn  into  ashes  all  those  who  took  part  in the  game  of  dice.  Bhima  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  Pandavas went  into  the  Kamyaka  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  Kam- yaka forest  a  Raksasa  called  Kirmlra,  brother  of  Bala, whom  Bhima  had  killed  on  an  earlier  occasion.  Kirmlra, who  was  awaiting  an  opportunity  to  avenge  the  murder of  his  brother,  now  clashed  with  Bhima  in  the  forest. Bhima  did  very  easily  kill  him.  (For  details  see  Kir- mlra ) . Thus  the  Pandavas  spent  their  days  once  again  in  the Kamyaka  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  dharmic injunctions  ?  At  one  time  Bhima  advised  Yudhis{hira against  war;  but  on  another  occasion  he  pleaded  vehe- mently in  favour  of  war.  It  was  during  this  time  that Arjuna  went  to  the  Himalayas  to  please  Siva  by  penance and  get  from  him  the  Pasupatastra.  (Arrow  called Pasupata).  The  Pandavas  naturally  got  nervous  and upset  at  the  rather  long  absence  of  Arjuna;  Bhima  was more  anxious  and  sorry  than  the  others.  Then  the Pandavas  set  out  in  search  of  Arjuna,  and  travelled  upto Mount  Gandhamadana.  Then  the  party  got  so  tired that  they  could  not  proceed  any  further.  Pancall  fell down  fainting.  Then  Bhima  remembered  Ghatotkaca, who  appeared  before  his  father  (Bhima)  at  once.  As directed  by  Bhima  Ghatotkaca  mounted  the  Pandavas on  his  shoulders  and  the  journey  continued.  They reached  the  Asrama  of  Naranarayanas,  and  rested  there for  six  days.  One  day  the  wind  blowing  from  the  north- east dropped  near  Pancall  a  Saugandhika  flower.  And, Bhima  set  out  in  the  north-cast  direction  to  fetch  saugan- dhika  flowers  for  Pancali,  who  felt  a  special  liking  for them. Walking  and  walking  Bhima  entered  Kadalivana. Hanuman,  his  skin  wrinkled  and  hair  grey  due  to  old age,  was  living  in  this  forest.  He  obstructed  the  path  of Bhima.  Hanuman  awoke  from  sleep  and  raised  his  tail with  a  terrific  sound.  Bhima  walked  upto  the  place whence  the  sound  was  heard.1  (Vanaparva,  Chapter 146).  In  the  clash  that  ensued  between  Hanuman  and Bhima  the  former  came  out  victorious.  Hanuman, however,  congratulated  Bhima  and  directed  him  on  the path  to  the  saugandhika  forest. Bhlmasena  reached  the  saugandhika  forest,  which  was being  guarded  by  the  Raksasas  called  Krodhavasas. Bhima  overcame  them,  collected  the  flowers  and  return- ing with  them  stayed  in  the  Badarikasrama  with  his brothers  and  Pancall.  Here  it  was  that  Bhima  killed Jafasura.  (For  details  see  Jatasura  II). Four  years  were  thus  spent;  yet  Arjuna  had  not  returned. The  Pandavas  continued  their  journey  northward. On  the  17th  day  they  came  to  the  Asrama  of  Vrsaparva in  the  Himalayas.  They  were  duly  received  by  the maharsi,  who  directed  them  in  their  onward  journey. Continuing  the  journey  they  reached  the  Asrama  of Arstisena  whence,  after  crossing  various  mountain  peaks and  still  walking  they  reached  Kubera's  Alakapuri  when a  Yaksa  called  Maniman  obstructed  their  further  pro- gress. Bhima  killed  Maniman  and  the  other  Yaksas  who rushed  to  his  support.  Hnally  Kubera  himself  saw Bhima  and  blessed  the  Pandavas. While  they  were  returning  from  Kubera's  palace  Bhima was  caught  by  a  python.  But,  it  was  really  Nahusa transformed  into  a  python  on  account  of  a  curse.  Bhima killed  it  and  it  assumed  its  original  form  as  Nahusa. (See  Agastya,  Para  8 ) .  By  this  time  Arjuna  had  obtained Pasupatastra  from  Siva  and  he  duly  returned  to  his brothers,  and  the  Pandavas  continued  their  journey  in the  forest. Meantime,  knowing  that  the  Pandavas  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.  Bhlmasena  who  witnessed  the  scene  very  much laughed  at  Duryodhana.  But,  Arjuna  intervened  and set  free  Duryodhana  and  others. The  Pandavas  again  entered  the  Kamyaka  forest,  and it  was  at  that  time  that  Jayadratha  abducted  Pancali. Bhima  killed  Kotikasya  who  acted  on  behalf  of  Jaya- dratha. (See  Kotikasya).  Moreover  Bhima  captured Jayadratha,  got  his  head  shaved  clean  and  declared  that he  was  a  slave  of  Dharmaputra.  It  was  here  at  Dvaita- vana that  Dharmadeva  tested  the  Pandavas,  who  had gone  to  a  nearby  pool  to  fetch  water;  all  the  Pandavas except  Yudhisthira  died  at  the  pool,  but  were  brought back  to  life  again.  (See  Dharmaputra,  Para  7).  The i .  When  raised,  Hanuman'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  Bhima,  his  w hi  It  Uu\  horripilalrd  entered  the forest  in  the  direction  of  the  sound.  In  the  middle  of  Kadalivana,  on  a  mighty  rock,  Bhima  saw  Hanuman. BHlMA 131 BHlMA twelve  years'  forest-life  of  the  Pandavas  now  came  to an  end. According  to  the  advice  of  Dharmadeva  the  Pandavas selected  the  Virata  palace  for  their  life  incognito,  Bhima- sena  assuming  the  name  Vallava  (Valala).  And,  here Bhima  killed  in  a  duel  Jlmiita,  the  pugilist.  (See  Jlmuta II).  It  was  also  here  that  Bhima  killed  Klcaka  and  the Upakicakas.  (See  Klcaka).  On  another  occasion,  at the  instance  of  Yudhisthira  Bhima  took  Sudharma,  King of  Dasarna  to  Yudhisthira  captive;  but  he  was  later  set free.  Next  year  the  Pandavas  defeated  Duryodhana  in the  fight  in  connection  with  the  theft  of  the  cows  of  the Virata  King,  and  then  they  declared  that  their  forest life  and  life  incognito  were  over. 8 )  Bhima  in  the  great  war.  Even  after  the  return  of  the Pandavas  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  here- under  is  the  main  incident  relating  to  Bhima  from  this period  to  the  Svargarohana  (going  to  Heaven)  of  the Pandavas  after  relinquishing  the  kingdom  in  favour  of Pariksit,  including  their  victory  in  war  and  the  adminis- tration of  the  country. ( 1 )  Sanjaya  described  to  Dhrtarastra  the  prowess  and achievements  of  Bhima.    (Udyoga  Parva,  Chapter  50). (2)  Sri  Krsna  before  leaving  for  the  Kaurava  assembly for  compromise  talks  asked  for  the  views  of  Bhima  about the  whole  problem,  and  Bhima  opined  that  peace  was preferable  to  war.    (Udyoga  Parva,  Chapter  74). ( 3 )  When  Sri  Krsna  admonished  Bhima  he  opted  for  war and  waxed  eloquent  about  his  heroism  and   prowess. (Udyoga  Parva,  Chapter  76). (4)  Bhima  wanted  Sikhandi  to  be  appointed  chief  of  the army.    (Udyoga  Parva,  Chapter   161). (5)  Bhima  sent   back  with  an  insulting  reply  Uluka, who  was  sent  by  Duryodhana  to  the    Pandavas  with  a message.    (Udyoga  Parva,    Chapter    163). (6;  Bhima    questioned    Dharmaputra    who,    when    the armies  had  taken  position  on  opposite  sides,  went  on  foot to   the   Kaurava   assembly   without   bow   and   arrows. (Bhlsma  Parva,  Chapter  48,  Verse  17). (7j  The  world  shuddered   at   the  war  cry  of  Bhima. (Bhlsma  Parva,  Chapter  44,  Verse  8). (8j  On  the  first  day  of  the  war  Bhima  fought  a  duel  with Duryodhana.    (Bhlsma  Parva,  Chapter  45,  Verse  19). ( 9)  In  the  fight  with  the  Kalingas  Bhima  killed  Sakra- deva.    (Bhlsma  Parva,  Chapter  54,  Verse  24). (10)  Bhima  killed"  Bhanuman.  (Bhlsma  Parva,  Chapter 54,  Verse  39). (11)  He  killed  Satyadeva  and  Salya,  who  guarded  the chariot  wheels  of  Srutayus,  King  of  Kalinga.    (Bhlsma Parva,  Chapter  54,  Verse  76). (12)  Killed    Ketuman.    (Bhlsma    Parva,    Chapter    54, Verse    77). (13)  Annihilated  the  elephant  division  of  the  Kaurava army,    and    rivers    of  blood    flowed.    (Bhlsma    Parva, Chapter   54,    Verse    103). ( 14)  Defeated  Duryodhana.  (Bhlsma  Parva,  Chapter  58, Verse    16). ( 15)  Fought  against  Bhlsma.    (Bhlsma  Parva,  Chapter 63,  Verse  1). (16 1  Fought  against  the  whole  lot  of  Kauravas,  and  in this  fight  eight  sons  of  Dhrtarastra  viz.  Senapati,  Jara- sandha,  Suseua,  Ugra,  Virabahu,  Bhima,  Bhimaratha and  Sulocana  were  killed.  (Bhlsma  Parva,  Chapter  64, Verse   32). ( 1 7)  Fought  a  fierce  war  against  Bhlsma.    (Bhlsma  Parva, Chapter  72,  Verse  21). (18j  Fought  with  Duryodhana.    (Bhlsma  Parva,  Chap- ter 72,  Verse    17). ( 19j  Defeated  Duryodhana  the  second  time.     (Bhlsma Parva,  Chapter  79,  Verse  11). (20)  Defeated  Krtavarma.    (Bhlsma  Parva,  Chapter  82, Verse  60). (21)  Killed  Bhisma's  charioteer.  (Bhlsma  Parva,  Chap- ter 88,  Verse  12). ( 22)  Killed  eight  more  sons  of  Dhrtarastra.    (Chapter  88, Verse    13,    Bhlsma  Parva). ( 23)  Struck  by  the  arrow  of  Bhima,  Dronacarya  fell  down unconscious.     (Bhlsma  Parva,  Chapter  94,  Verse   18). (24)  Killed  nine  more  sons  of  Dhrtarastra.      (Bhlsma Parva,  Chapter  96,  Verse    23). (25)  Defeated    Balhika.    (Bhlsma  Parva,    Chapter   104, Verse  18). ( 26)  Fought  a  duel  with  Bhurisravas.    (Bhlsma  Parva, Chapter   110,  Verse   10). (27)  Killed  ten  maharathis   (heroes  in  chariot  war)  of the  Kaurava  army.    (Bhlsma  Parva,  Chapter   113). ( 28)  Dhrtarastra  applauded    the     prowess   of   Bhima. (Drona  Parva,  Chapter  10,  Verse   13). (29)  Bhima  fought  with  Vivimsati.  (Drona  Parva,  Chap- ter 14,  Verse  27). ( 30)  Defeated  Salya  in  club  fight.    (Drona  Parva,  Chapter 15,  Verse  8). (31)  Fought  with  Durmarsana.  (Drona  Parva,  Chapter 25,  Verse  5). (32)  Killed  Anga,  king  of  the  Mleccha  tribe.    (Drona Parva,  Chapter  26,    Verse  17). ( 33)  Fought    with    the    elephant    of  Bhagadatta,    was defeated   and   ran   away.    (Drona  Parva,   Chapter    26, Verse  19). ( 34)  Attacked  Karna  and  killed  fifteen  warriors  of  his. (Drona  Parva,  Chapter  32,  Verse  32). (35)  Fought   with    Vivimsati,  Citrasena    and  Vikarna. (Drona  Parva,  Chapter  96,  Verse  31). ( 36)  Fought  with  Alambusa  and  came  out  victorious. (Drona  Parva,  Chapter  106,  Verse  16). (3  7)  Fought  with  Krtavarma.    (Drona  Parva,  Chapter 114,  Verse  67). ( 38)  Consoled  Yudhisthira  who  was  in  great  perplexity. Drona  Parva,  Chapter  126,    Verse  32). (39)  Defeated    Drona    again.    (Drona    Parva,    Chapter 127,  Verse  42). (40)  Killed  Kundabhedi,  Susena,  Dirghalocana,  Vrnda- raka,    Abhaya,    Raudrakarma,    Durvimocana,    Vinda, Anuvinda,    Suvarma    and    Sudarsana.    (Drona    Parva, Chapter  127,  Verse  60). (41)  Threw  off  Dronacarya  along  with  his  chariot  eight times.    (Drona  Parva,  Chapter  128,  Verse  18). (42)  Defeated  Karna  in  fight.    (Drona  Parva,  Chapter 122). (43) Killed  Dussala.    (Drona  Parva,  Chapter  129). (44)  Defeated    Karna    again.    (Drona    Parva,    Chapter 131). (45)  Killed  Durjaya,  son  of  Dhrtarastra.  (Drona  Parva, Chapter  133,  Verse  13). (46)  Killed    Durmukha,    sou    of   Dhrtarastra.    (Drona Parva,  Chapter  134,  Verse  20). BHlMA 132 BHlMA (47)  Killed  Durmarsana,  Dussaha,  Durmada,  Durdhara (Duradhara)   and  Jaya.    (Drona  Parva,  Chapter   135, Verse   30). ( 48)  Defeated  Kama  again.    (Drona  Parva,  Chapter  1 36, Verse    17). (49)  Killed  Citra,  Upacitra,  Citraksa,  Carucitra,  Sara- sana,    Citrayudha    and    Citravarman.    (Drona    Parva, Chapter   136,   Verse  20). (50)Kilkd  Satrufijaya,  Satrusaha,  Citra  (Citrabana) Citrayudha  (Agrayudha)  Drdha  (Drdhavarman)  Citra  - sena  (Ugrasena)  and  Vikarna.  (Drona  Parva,  Chapter 137,  Verse  29). (51)  Defeated  Karna  again.  (Drona  Parva,  Chapter  1 39, Verse  9). ( 52)  Destroyed  many  bows   of  Karna.    (Drona   Parva, Chapter  139,  Verse  19). (53)  To  capture  Kama  bereft  of  his  arrows,  Bhima  jum- ped   into    his    chariot.    (Drona    Parva,    Chapter    139, Verse  74). (54)  Bhima  tumbled  to  the  ground  unconscious  at  the blows  of  Kama.  (Drona  Parva,  Chapter  139,  Verse  91). (55)  Gave  directions  to  Arjuna  to  kill  Karna.    (Drona Parva,  Chapter  148,  Verse  3). ( 56)  Killed   the   prince   of  Kalinga   by   thrashing   and kicking  him.    (Drona  Parva,   Chapter   155,  Verse  24). (57;  Killed  Jayarata,  Dhruva,  Durmada  and  Duskarna by  pushing  and  beating  them.    (Drona  Parva,  Chapter 155). ( 58)  Rendered  the  great  hero    Somadatta  unconscious by  thrashing  him  with  his  club.    (Drona  Parva,  Chapter 157,   Verse    10). (59)  Killed  Balhika.  (Drona  Parva,  Chapter  157,  Verse 11). ( 60)  Killed  Nagadatta,  Drdharatha  (Drdhasvan)  Maha- bahu,    Ayobhuja     (Ayoba.hu)    Drdha     (Drdhaksatra) Suhastha,  Viraja,  Pramathl,  Ugra    (Ugrasravas)   and Anuyayi     (Agrayayi).    (Drona    Parva,    Chapter    157, Verse   16). (61)  Killed  Satacandra.    (Drona   Parva,    Chapter  157, Verse    23). ( 62)  Killed  Gavaksa,  brother  of  Sakuni,  as  also  Sarabha, Vibhu,  Subhaga  and  Bhanudatta.    (Drona  Parva,  Chap- ter 157,  Verse  23). (63)  Defeated  Duryodhana  again.    (Drona  Parva,  Chap- ter 166,  Verse  43). (64)  Engaged  himself  in  a  fierce  fight  with  Halayudha. (Drona  Parva,  Chapter  177). ( 65;  Got  defeated  in  the  fight  with  Kama.  (Drona  Parva, Chapter  188,  Verse  10). (66y  Killed  the  elephant  named  Asvatthama  and  spread the  false  news  that  Asvatthama  (son  of  Drona)  was killed.  (Drona  Parva,  Chapter  190,  Verse  15)'. (67)  Fought  against  narayanastra.  (Drona  Parva,  Chap- ter 199,  Verse  45). (68)  In  the  fight  with  Asvatthama  Bhima's  charioteer was  killed.    (Drona  Parva,  Chapter  199,  verse  45). ( 69)  Killed  Ksemadhurti,    the  King  of  Kaluta.  (Karna Parva,  Chapter  12,  Verse  25). ( 70)  Fought  with  Asvatthama  and  fell  down  unconscious by   the   blows  dealt  by   him.    (Karna  Parva,   Chapter 15). (71)  Killed  Bhanusena,  son  of  Karna.    (Karna  Parva, Chapter  48,  Verse  27). (72)  In   the  next  fight  killed  Vivitsu,   Vika^a,   Sama, Kratha    (Krathana)    Nanda   and    Upananda.    (Karna larva,  Chapter  51,  Verse   12). ( 73)  Defeated  Duryodhana  again.  (Karna  Parva,  Chap- ter 61,  Verse  53). ( 74)  Taking  upon  himself  all  the  responsibilities  of  the war  deputed  Arjuna  to  guard  Dharmaputra.    (Karna parva,  Chapter  65,  verse  10). (75)  Defeated    Sakuni.    (Karna    Parva,      Chapter    81, Verse  24). (76)  Fought  fiercely  with  Duryodhana.    (Karna  Parva, Chapter  82  and  83). (77)  Killed  Dussasana  in  accordance  with  his  (Bhima's) old  pledge  and  drank  the  blood  from  his  (Dussasana's) chest.    (Kama  Parva,  Chapter  83,  Verse  28). (  78)  Killed  ten  sons  of  Dhrtarastra,  viz.  Nisangi,  Kavaci, Past,  Dandadhara,  Dhanurgraha,  Alolupa,  Sala,  Sandha (Satyasandha)  Vatavega  and  Suvarcas.  (Karna  Parva, Chapter  84,  Verse  2). ( 79)  Next,  single-handed    Bhima  killed  25000  infantry men.     (Karna  Parva,  Chapter  93,  Verse  28). ( 80)  Defeated   Krtavarma    (Salya  1'arva,   Chapter    1 1 , Verse   45). (81)  Did  club-fight  with  Salya.  (Salya  Parva,  Chapter 12,   Verse    12). (82)  Defeated  Duryodhana  again.    (Salya  Parva,  Chap- ter 16,  Verse  42). ( 83)  Killed  the  charioteer  and  horses  of  Salya.    (Salya 1  arva,  Chapter  17,  Verse  27). (84)  Killed  another  25,000  infantry  men,  single-handed. (Salya  Parva,  Chapter  19,  Verse  49). (85)  Killed    1 1    sons  of  Dhrtaras(ra,  viz.  Durmarsana, Srutanta    (Citranga)    Jaitra,    Bhuribala    (Bhimabala) Ravi,  Jayatsena,  Sujata,  Durvisaha  (Durvisaha).  Dur- vimocana,   Duspradharsa  (Duspradharsana)    and   Sru- tarva. (86)  After  that  killed  Sudar!ana,  son  of  Dhrtarastra. (Salya  Parva,  Chapter  27,    Verse  49). ( 87)  In  the  club  fight  that  ensued  between  Duryodhana and  Bhima,  Duryodhana's   thigh  was   broken   by   the blows  with  Bhima's  club.    (Salya    Parva,  Chapter  58, Verse     47). (88)  Then  Bhima   kicked     Duryodhana   on    the   head. (Salya  Parva,  Chapter  59,  Verse  4). ( 89)  Bhima  rushed  forward  to  get  hold  of  Asvatthama, who  was  then  sitting  with  Vyasa  on  the  Gaiiga   shore. Bhima  challenged  him.    (Sauptika  Parva,  Chapter  13, Verse    16). ( 90)  Consoled  Pa.nca.li  by  giving  to  her  Asvatthama's gem.    (Sauptika  Parva,  Chapter  16,  Verse  26). (91)  Bhima  apologised  to  Gandhari.    (Stri  Parva,  Chap- ter 15). (92)  Bhima  made  Yudhisfhira  to  retract  from  his  inten- tion to  renounce  the  world  and  become  a  Sannyasin. (Santi  Parva,  Chapter    19). (93)  Yudhis^hira    installed    Bhima,    as    crown    prince. (Santi  Parva,  Chapter  41,  Verse  9). ( 94)  Yudhisthira  settled  Bhima  down  in  the  palace  of Duryodhana  killed  in  war.    (Santi  Parva,  Chapter  44, Verse     6). ( 95)  As  directed  by  Vyasa,  Nakula  and  Sahadeva  were put  in-charge  of  protecting  the  Kingdom.    (Asvamedha i'arva,  Chapter  72,  Verse  19). ( 96)  It    was    Bhima    who,    along    with    the     brahmins, measured  ths  yajaabhami,  in  connection  with  Yudhis- BHlMA  II 133 BH!MA  ix thira's  Asvamedhayajna.    (Asvamedha  Parva,  Chapter 88,  Verse  6). ( 97;  During  one  of  those  days  Babhruvahana  visited Bhima,  who  sent  the  former    back  loaded  with  money and  foodgrains.  (Asvamedha  Parva,  Chapter  88,  Verse 6). ( 98)  It  was  Bhima  who  held  the  umbrella  to  Sri  Krsna  in the  chariot  on  his  way  back    from  the    company  of  the Pandavas    to   Dvaraka.    (Asvamedha    Parva,    Southern Text,   Chapter  92). ( 99j  Bhima  opposed  Dhrtarast,ra's  demand  for  money  to perform  the  rituals  of  those  who  had  died  in  war.    (Asra- mavasika  Parva,  Chapter  11,  Verse  7). ( 100)  After  Dhrtarastra,  Kunti  and  Ga.ndha.ri  retired  into the    forest   Bhima    visited    them    once.    (Asramavasika Parva,  Chapter  23). 8)  Bhima' 's  conceit  put  down.     While,  after  the  great  war, the  Pandavas  and  Sri  Krsna  were  discussing    several matters  all  the  Pandavas  except  Bhima  said  they  owed their  success  in  war  to  Krsna.  But,  Bhima,  in  all  haughti- ness claimed  the  credit  for  victory  to  his  personal  prowess. With  the  object  of  putting  down  this  conceit  on  the  part of  Bhima,  Sri  Krsna,  with  Bhima  seated  along  with  him on  Garuda,  set  out    on  a  journey    to  the  south.  After crossing  the  sea  and  Mount  Subela  Sri  Krsna,    pointing out  to  Bhima  a  lake  twelve  yojanas     wide  and  lying near  Lanka,  asked  him  to  find  out  the  source  of  the  lake and  return  with  the  information.  Though  Bhima  walked some  distance  he  could  not  find  out  its  source.  Not  only that,  all  the  warriors  there  jointly  attacked  Bhima,  and finding  himself  impotent  to  counter  the  attack    he  ran back  to  Sri  Krsna  for  refuge.  Then  Sri  Krsna  with  his ring  clipped  and  threw  away  the  lake,  and  said  to  Bhima as  follows  : — "This  is  the  skull  of  Kumbhakarna  killed by  Sri  Rama  in  the  Rama-Ravana  war.  The   warriors who  attacked  you  are  the  asuras  called  'Sarogeyas'  ." These  words  of  the  lord  put     down  Bhima's  conceit, and  he  apologised  to  Krsna.  (Skanda    Purana,  1.2.66). 9)  Death.     After  entrusting  matters  of  administration  of the  country  to  Pariksit  the  Pandavas   set  out  on  their great  journey.  Yudhisthira  walking  in  the  front,  they started  for  Kailasa.  During  the  course  of  their  journey Pancali,  Sahadeva,  Nakula  and  Arjuna   one  after  the other   fell   down   dead.  Bhima   asked  Yudhisthira    the reason  for  the  deaths  and  he  was  given  suitable  answers by  the  latter.  At  last  when  Bhima  too  was  about  to  fall down  and  die  he  asked  the  reason  thereof,  and  Yudhis- thira replied  that  Bhima'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)  Bhima  had  a  son  named Sutasoma  by  Pancali.  (Adi  Parva,  Chapter  95,  Verse 75). 2 )  A  son  called  Sarvaga  was  born  to  Bhima  of  Balan- dhara,   daughter   of  the   King   of  Kasl.    (Adi    Parva, Chapter  95,  Verse  97). 3)  The  following  names  are  found  used  in  the  Maha- bharata  as  synonyms  for  Bhima.  Acyutanuja,  Anilat- maja,    Arjunagraja,    Arjunapurvaja,    Vallava,    Bhima- dhanva,  Jaya,  Kaunteya,  Kaurava,  Kusasardula,  Ma.ru- tltmaja,  Maruti,  Pandava,  Partha,  Pavanatmaja,  Pra- bhanjanasuta,    Raksasakantaka,    Samtraaasuta,    Vayu- putra,    Vayusuta,    Vrkodara. BHlMA  II.     The  Mahabharata  makes  mention  of  another Bhima,  son  of  King  Pariksit  and  brother  of  Janamejaya. (Adi  Parva,  Chapter  3,  Verse  1 ).  It  was  this  Bhima  who, at  the  yajna  conducted  at  Kuruksetra  attacked,  without reason,  the  son  of  Sarama,  a   dog  of  the  Devas. BHlMA  III.     A  Deva  gaildharva    delivered  by  Muni, the  wife  of  Kasyapa  prajapati.  (Adi  Parva,   Chapter 65,  Verse  42).  He  took  part  in  the  birthday  celebrations of  Arjuna.    (Adi  parva,  Chapter  122,  Verse  55). BHlMA    IV.     Yet    another    Bhima,    grandson    of  King Aviksit  of  the  Lunar  dynasty  and  son    of  Pariksit  is mentioned  in  Chapters  94  and   95   of  Adi  Farva.  His mother  was  Suyasa.  He  married  Kumari,  daughter  of Kekaya  Raja  and  they  had  a  son  called  Pratisravas. BHlMAV.     Father  of  Divodasa,  king  of  Kasi.    (Udyoga- parva,  Chapter  117,  Verse   1). BHlMAVI.  A  Sudra  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  Padmapurana. In  the  dvapara  yuga  there  lived  a  Sudra  called  Bhima, who  engaged  himself  in  the  profession  of  Vaisyas.  An outcaste  from  practices  pertaining  to  Sudras  he  enjoyed life  with  a  Vaisya  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  kind- hearted.  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." Bhima: — "Oh  revered  brahmin  !  I  too  am  a  lonely person.  1  shall  live  here  for  ever  serving  you.  I  am  a Sudra." These  words  of  Bhima  pleased  the  brahmin  so  much  that he  cooked  some  food  quickly  and  served  the  Sudra  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  Bhiina  rushed  at  him  to  give him  a  good  thrashing.  But,  the  thief,  in  the  twinkling of  an  eye,  cut  off  Bhima's  head  and  escaped   from  the scene.  At  once  there  came  down  the  attendants  of  Lord Visnu  to  lead  Bhima  to  Vaikuntha.  A  divine  chariot drawn  by  Rajahamsas  (swans)  also  came  down.  Bhima got  into  the  chariot  and    reached  the    abode  of  Visnu. BHlMA  VII.     Father  of  Damayantl.    (See  Damayanti). BHlMA  VIII.     One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  by  Bhima,  one  of  the  Pandavas.    (Bhlsma Parva,  Chapter  64,  Verse  86). BHlMAIX.  Verse  17,  Chapter  94  of  Adi  Parva,  Mentions about  one  Bhima  born  to  King  Ilin  of  his  wife  Rathan- dhari.  This  Bhima  had  four  brothers,  viz.,  Dusyanta, Sura,  Pravasu  and  Vasu. BHlMA  X BHlMA  X.  One  of  the  five  attendants  given  to  Subrah- manya  by  the  Deva  called  Arhsa.  Parigha,  Vafa, Dahati  and  Dahana  were  the  other  four.  (Salya  Parva, Chapter  45,  Verse  34). BHlMA  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  Bhlma.  (Sabha. Parva,  Chapter  8,  Verse  24).  It  is  on  account  of  the penance  of  the  hundred  Bhimas  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.  (Santi  Parva,  Chapter  227, Verse  49). BHlMA  XII.  A  yadava  king,  the  father  of  Andhaka. This  Bhlma  was  a  contemporary  of  Sri  Rama.  He  con- quered Madhurapuri  founded  by  Satrughna  after  killing the  Daitya  called  Madhu. BHlMA  XIII.  A  friend  of  Havana,  king  of  Lanka.  It was  on  the  top  of  Bhlma's  house  that  Hanuman  rested for  the  first  time  after  arriving  at  Lank'i.  (Valmiki Ramayana,  Sundara  Kanda,  Canto  6). BHlMABALAI.  (BHURIBALA).  One  of  the  hundred sons  of  Dhrtarasfra  killed  by  Bhlma.  (Salya  Parva, Chapter  26,  Verse  14). BHlMABALA  II.  One  of  the  five  Vinayakas  born  from the  asura  called  Paflcajanya.  These  Vinayakas  cause difficulties  and  obstructions  to  the  yajnas  of  Devatas. (Vana  Parva,  Chapter  221,  Verse  11). BHlMABHATA.  A  gandharva.  The  following  story  has reference  to  his  past  life. On  the  death  of  Srutadhara,  king  of  Ekalavyanagara  the younger  of  his  two  sons,  Satyadhara  drove  out  of  the kingdom  the  elder  brother,  Siladhara.  Thus  ousted  from his  kingdom  Siladhara  did  due  penance  and  got  from Siva  the  boon  that  Satyadhara  be  killed  while  he  him- self be  made  a  gandharva.  Owing  to  the  blessing  of Siva  Satyadhara  died,  and  he  was  born  again  as  Samara- bha(a,  son  of  Ugrabha^a,  King  of  Radhanagara,  and Siladhara  was  born  as  Bhimabhata,  brother  of  Samara- bhata.  On  the  death  of  Ugrabhafa  Bhlmabhata,  after killing  Samarabhata  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.  Bhlmabhata  became  a  gandharva because  he  received  and  treated  well  once  a  traveller and  related  to  him  his  (Bhlmabhata's )  own  story. (Kathasaritsagara  SasamkavatMarhbaka). BHlMAjANU.  A  king  in  ancient  India.  He  remained  in the  assembly  of  yama  serving  the  latter.  (Sabha  Parva, Chapter  8,  Verse  21). BHlMAKSA.  A  Raksasa,  who  used  to  attack  the  king- doms of  Kasi  and  Kosala  often.  Finally  the  above  kings jointly  encountered  him.  He  was  killed  by  King  Har- yaivan.  (Brahmanda  Purana). BHlMARATHA  I.  A  king  of  the  family  of  Visvamitra. His  father  was  Ketuman  and  Divodasa  his  son.  (Bhaga- vata,  Navama  Skandha). BHlMARATHA  II.  One  of  the  hundred  sons  of  Dhrta- rastra  killed  in  the  war  by  Bhima.  (Bhlsma  Parva, Chapter  64,  Verse  36). BHlMARATHA  III.  A  hero  who  fought  on  the  Kaurava side.  It  was  this  Bhlmaratha  who  stood  at  the  centre  of the  garuda  vyuha  (army  formation  in  the  form  of  the 134 BHlSMA bird  garuda,  Kite)  set  up  by  Drona.  (Drona  Parva, Chapter  20,  Verse  12).  He  killed  S'alva,  the  Mleccha king  and  a  supporter  of  the  Pandavas.  (Drona  Parva, Chapter  25,  Verse  26).  When  Yudhisthira  was  king  at Indraprastha  Bhlmaratha  sat  in  Pandava  assembly  as  a comrade  of  the  Pandavas.  (Sabha  Parva,  Chapter  4, Verse  26). BHlMARATHl  (BHlMA).  A  river  in  the  South  extolled in  the  puranas.  Sins  of  those  who  bathe  in  this  river  will vanish.  On  its  shore  is  a  sacred  place  called  Pandhara- pura.  (Vana  Parva,  Chapter  88,  Bhisma  Parva,  Chap- ter 9). BHlMASARA.  One  of  the  hundred  sons  of  Dhrtaras{ra. (Adi  Parva,  Chapter  67,  Verse  99). BHlMAVEGA.  One  of  the  hundred  sons  of  Dhrtarastra. (Adi  Parva,  Chapter  67,  Verse  99). BHlRU.  A  son  born  to  Manibhadra  and  his  wife  Punya- jani. BHlSAlVA.  Son  of  Baka.  From  the  day  his  father  was killed  by  Bhima  Bhlsana  was  impatiently  waiting  for revenge.  When  the  Pandavas  began  the  Asvamedha yajna  he  obstructed  it  at  a  place  near  Ekacakra.  Arjuna fought  and  killed  him.  (Jaimini  Asvamedha  Parva, Chapter  22). BHlSMA. 1)  Genealogy.  From  Visnu  were  descended  in  the  follow- ing order — Brahma-Atri-Candra-Budha  -  Pururavas  - Ayus  -  Nahusa  -  Yayati  -  Puru  -  Janamejaya  -  Pracinva- Pravira  -  Namasyu  -  Vltabhaya  -  Sundu  -  Bahuvidha  - Samyati  -  Rahovadi  -  Raudrasva  -  Matinara  -  Santu- rodha-Dusyanta-Bharata-Suhotra-Suhota  -Gala-Gardda -Suketu-Brhatksetra-Hasti  -  Ajamidha  -  Rksa  -  Samva- rana  -  Kuru- Jahnu-Suratha-Viduratha  -  Sarvabhauma- Jayatsena-Ravyaya-Bhavuka-Cakroddhata  -  Devatithi  - Rksa  -  Bhima-Pratipa-Santanu-Bhlsma. 2)  Birth  and  Boyhood.  Bhisma's  name  in  his  boyhood  was Devavrata.  He  was  the  eighth  son  of  Santanu,  a  king of  the  lunar  dynasty  and  Gangadevl.  This  boy  was  the human  embodiment  of  Dyau,  one  of  the  Astavasus. Santanu,  his  father  was  the  re-birth  of  another  king, Mahabhiseka.  The  story  concerning  this,  as  given  in the  Maha.bha.rata  is  as  follows:— King  Mahabhiseka  after  his  death,  attained  Visnuloka. Once  he  went  to  visit  Brahma  at  Satyaloka.  At  that time  Gangadevl  was  also  present  in  Brahma's  assembly. In  that  pious  atmosphere,  a  gentle  breeze  began  to  blow and  Gangadevl's  clothes  were  slightly  deranged.  Just at  that  moment,  Mahabhiseka  took  a  stealthy  glance  at her  and  she  also  returned  that  glance.  This  was  noted by  Brahma  who  turned  both  of  them  into  human  beings by  a  curse.  Gaiigadevi  begged  pardon  and  Brahma lifted  the  curse  and  blessed  her  that  the  Astavasus  would come  to  the  earth  to  be  born  as  her  sons  and  that  after- wards she  could  come  back  to  Heaven.  After  that Gangadevl  was  born  as  a  mortal  woman  in  the  world under  the  name  Ganga  and  she  spent  her  days  in  the forests  near  the  Ganga  river  valleys. In  those  days  the  ruler  of  the  Lunar  dynasty  was  a  king named  Pratipa.  Having  no  children,  he  went  to  the bank  of  the  river  Ganga  and  performed  tapas  there. Gaiigadevi  who  was  moving  about  in  the  forests  near- by, 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 BHlSMA 135 BHlSMA and  so  she  would  become  his  son's  wife  in  due  course. In  course  of  time,  Pratlpa  had  a  son,  Santanu,  born to  him.  When  Santanu  grew  up  into  a  young  man,  one day  he  went  for  a  hunt  to  the  Ganga-valley  and  there  he met  Gaiigadevi.  He  fell  in  love  with  her  at  first  sight and  courted  her.  Garigadevi  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  Asta- vasus,  happened  to  see  the  sacrificial  cow  of  the  sage Vasistha  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,  Vasistha's  cow. Vasistha  in  his  anger  cursed  the  Astavasus  to  be  born  as mortals.  They  repented  and  begged  pardon  from Vasistha.  The  sage  told  them  that  all  of  them  would be  born  as  the  sons  of  Gaiigadevi  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. GarigadevI  became  pregnant  and  gave  birth  to  her  first child.  She  carried  the  child  to  the  river  Gariga  and threw  it  into  the  river.  Santanu  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,  Santanu  insisted  that  he  would  not  allow her  to  throw  away  that  child  into  the  river.  As  he  had violated  the  condition,  the  angry  Gangadevi  left  the palace  with  her  child.  She  named  it  Devavrata  and brought  him  up  in  the  forest.  The  sage  Vasistha  and Gangadevi  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  Ganga.  Getting  interested  in  the  boy, the  King  approached  him.  But  by  that  time  he  had disappeared.  The  King  prayed  to  Gangadevi  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.  Adi Parva,  Chapters  95-100). 3)  The  name  Bhifma.  Devavrata  was  anointed,  as heir-apparent.  One  day  King  Santanu  reached  the forest  near  the  Ganga  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  Satyavati.  It  was  from  her  that the  fragrance  of  musk  spread  all  around.1  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  fishc  r- man  did  not  yield  to  the  king's  demand  immediately. He  laid  down  several  conditions,  one  of  which  was  that Satyavatl's  sons  should  succeed  to  the  throne  of  Santanu. 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  diffi- cult 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  inform- ing even  his  father,  Devavrata  went  to  the  fisherman's cottage  on  the  bank  of  the  river  Ganga  and  begged  for Satyavati  on  behalf  of  his  father.  The  fisherman  repeated his  former  condition.  Devavrata  agreed  that  Satya- vatT's  son  shall  be  given  the  right  of  Kingship.  The fisherman  pointed  out  that  disputes  were  likely  to  arise between  Devavrata's  sons  and  Satyavatl's  children  regar- ding 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 Satyavati  to  Devavrata  to  be  taken  to  the  King.  Deva- vrata 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  hence- forth he  would  be  known  by  the  name  "BHlSMA". The  loving  father  Santanu  also  gave  him  a  boon  that Bhlsma  would  die  only  when  he  wished.  (M.B.,  Adi Parva,  Chapter  100). 4)  Affairs  of  the  Kingdom  in  crisis.  Two  sons  named Vicitravlrya  and  Citrarigada  were  born  to  Satyavati  by Santanu,  who  died  shortly  afterwards.  As  desired  by Satyavati,  Bhisma  crowned  the  boy  Citrarigada  as  king. Although  Citrangada's  reign  was  a  prosperous  one,  it could  not  last  long.  Once  a  Gandharva  named  Citraii- gada attacked  him  at  Kuruksetra  and  after  a  battle which  lasted  for  three  years,  the  Gandharva  Citrarigada killed  the  King  Citraiigada.  It  was  Bhlsma  who  per- formed the  funeral  rites  of  the  King  Citrarigada.  After that  Vicitravlrya  was  crowned  King. It  was  at  that  time  that  the  Svayamvara  of  the  three daughters  of  the  King  of  Kasi,  Arhba,  Arhbika  and Ambalika,  was  held.  Bhisma  thought  that  it  would  be good  if  Vicitravlrya  married  them.  So  Bhlsma  attended that  function.  The  presence  of  Bhlsma  who  was  an  old man,  at  the  Svayariivara,  frightened  the  girls.  The  other kings  who  were  present,  stopped  him  from  entering the  place,  since  he  had  taken  an  oath  to  remain  a  life- long bachelor.  The  old  Bhlsma  stood  up  and  spoke  at length  about  the  eight  different  forms  of  marriage  and after  defeating  several  kings  like  Salva,  he  seized  the three  daughters  of  the  King  of  Kasi  and  took  them  with i.  Satvavati's  original  name  was  Kali.  The  fisherman  got  her  from  the  stomach  of  a  fish.  (See  the  word  Adrika).  Since  she had  the  smell  of  fish  she  got  the  name  of  "Matsyagandhi."  She  used  to  assist  a  fisherman  in  his  work  as  a  ferryman  in  the  river  Ganga. Once  the  sage  Parasara  happened  to  get  into  her  boat  and  he  fell  deeply  in  love  with  her.  The  sage  removed  the  smell  offish  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.  A« a  result  of  it  the  child  Krsna  (Vyasa)  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,  Parasara  blessed  that  she  would  again  remain  a virgin.  The  whole  episode  remained  a  secret.  As  usual,  Satyavati  returned  to  the  fisherman's  cottage  in  the  evening  and  continued  to live  with  him.  It  is  at  this  stage  that  Santanu  was  attracted  by  the  perfume  of  musk  and  came  to  the  cottage  where  he  met  Satyavati. BHlSMA him  in  his  chariot  to  Hastinapura.  Preparations  were made  for  the  marriage  of  Vicitravlrya  with  the  three princesses.  Then  Amba  approached  Bhisma  and  told him  that  she  had  already  dedicated  her  heart  to  the  king of  Salva.  Bhisma  generously  allowed  her  to  return  home. (For  the  rest  of  Amba's  story,  see  the  word  "Amba". Vicitravlrya  married  Ambika  and  Ambalika.  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.  Satyavati  approached Bhisma  with  a  suggestion  to  beget  children  by  Vicitra- virya's  wife.  But  Bhisma  stood  firmly  on  his  solemn  oath to  continue  as  a  life-long  bachelor.  (M.B.  Adi  Parva, Verse  100-104). 5)  Bhiyma's  Wire  Pulling.  After  that  Satyavati  sum- moned Vyasa  to  Hastinr.pura  and  sons  were  born to  Ambika,  Ambalika  and  their  maid  by  him.  Ambika gave  birth  to  Dhrtarastra,  Ambalika  gave  birth  to Pandu  and  the  maid  gave  birth  to  Vidura.  They  grew up  and  Dhrtarastra  married  Gandharl  and  Pandu married  Kunti  and  Madrl.  Duryodhana  and  his  brothers were  born  to  Dhrtarastra,  while  the  Pandavas  were born  to  Pandu.  Pandu  died  at  the  Satasrnga  vana  and Madrl  observed  sati  by  jumping  into  his  funeral  pyre and  burning  herself  alive.  After  that,  the  Kauravas and  Pandavas  who  lived  in  the  palace  at  Hastinapura, split  up  into  two  blocs.  When  the  palace  made  of  lac was  destroyed  by  fire,  the  Pandavas  went  into  the  forest and  came  back  to  the  country  after  their  marriage  with Pancall.  They  ruled  over  the  country  with  Indraprastha as  their  capital.  In  the  gambling  contest  between Dharmaputra  and  Duryodhana,  the  Pandavas  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  Virata. At  that  time  the  Pandavas  reappeared  in  the  battle which  took  place  as  a  result  of  the  theft  of  King  Virata's cows  by  the  Kauravas.  Duryodhana  asserted  that  he would  not  give  so  much  land  to  the  Pandavas  as  to  put a  dot  with  a  needle.  With  the  failure  of  Sri  Krsna's mediation,  the  Kauravas  and  Pandavas  encamped  on the  opposite  sides  of  the  field  of  Kuruksetra,  preparing for  a  grim  battle. Bhisma  was  the  chief  protagonist  in  all  these  events relating  to  the  Kauravas  and  Paridavas.  At  every  stage in  the  story  we  see  Bhlsma's  influence.  The  main  events in  which  this  superman  who  used  to  give  shelter  to Kauravas  and  Pandavas  alike,  played  a  decisive  role, are  given  below : — (1)  Bhisma  sent    a  messenger  to  Subala,  king  of  Gan- dhara,  to  ask  for  the  hand  of  Gandharl,  to  be  married  to Dhrtarastra.     (M.B.  Adi    Parva,    Chapter  109,    Verse 11). ( 2)  He  went  to  the  palace  of  Salya,  king  of  Madra  and secured  Madrl  to  be  married  to  Pandu.  (M.B.  Adi  Parva, Chapter    112). (3)  He  brought  about  the  marriage  between  Vidura  and the  daughter  of  Devaka.    (M.B.  Adi   Parva,   Chapter 113,  Verse  2). (4)  The  Maharsis  who  were  the  inhabitants  of  Satasrnga told  Bhisma  about  the  birth  of  the  Pandavas.    (M.B. Adi  Parva,   Chapter   125,  Verse  22). (5)  Bhisma  offered  'Jalanjali'  (worship  with  holy  water) to  Pandu  at  his  death.    (M.B.  Adi  Parva,  Chapter  126, Verse  27). 136  BHlSMA (6)  He    performed    the    death    anniversary    of  Pandu. (M.B.  Adi  Parva,  Chapter  127,  Verse  1). ( 7)  He   engaged  Dronacarya   to   teach  archery  to   the princes.      (M.B.  Adi  Parva,  Chapter  130,  Verse  77). ( 8)  He  burst  into  tears  and  wept  bitterly  on  hearing  that Pandavas  were  burnt  to  death   in  the  palace  of  lac  and was  about  to  offer  them  'Jalanjali'.  Just    then,  Vidura came  to  him  and  secretly  informed  him  that  the  Pandavas were  not  dead.    (M.B.  Adi  Parva,  Chapter  149,  Daksi- natya    Patha ) . ( 9)  He  advised  Duryodhana  to  give  half  the  kingdom  to the  Pandavas.    (M.B.  Adi  Parva,  Chapter  202). (10)  He   had   taken   part   in  Dharmaputra's  Rajasuya Yajna.  Dharmaputra    had    entrusted    to    Bhisma,    the arrangements    for    that    yajna.     (M.B.    Sabha    Parva, Chapter   35,   Verse   6). (11)  He  advised  Yudhisthira  to  give  the  highest  place  of honour  in  that  yajna  to  Sri  Krma.    (M.B.  Sabha  Parva, Chapter  36,  Verse  28). (12)  Bhisma  ridiculed  Sisupala   (Sabha  Farva,  Chapter 33). (13)Sisupala  insulted  Bhisma.    (Sabha  Farva,  Chapter 41). (14)  Bhisma   stopped   Bhlma   who   rushed   out    to   kill Sisupala.    (Sabha  Parva,  Chapter  42,  Verse  13). ( 15)  It  was  Bhisma  who  narrated  the  life  story  of  SiSu- pala.    (Sabha    larva,    Chapter    43). (16)  In    the   battle   against   Sisupala,   Bhisma   selected powerful    Kings    to    help    Sri    Krsna.    (Sabha    Parva, Chapter  44,   Verse  41). ( 1 7)  Once  Bhisma  asked  the  sage  Pulastya  about  the value   and   importance   of  pilgrimage.     (Vana   larva, Chapter  82,  Verse  4). (18)  Bhisma    advised    Duryodhana    to   be   on    friendly terms  with  the  Pandavas.    (Vana  Parva,  Chapter  253, Verse  4). ( 19)  In  the  battle  which  was  fought  by  Kauravas  against King  Virata,  Bhisma  arranged  the  regiments  in  order, after    sending    Duryodhana    to  Hastinupura.     (Virata Parva,   Chapter  52,  Verse    16). ( 20)  A  grim  fight  took  place  between  Arjuna  who  went to  help  the  Virata  army  and  Bhisma.  At  last,  it  was  the charioteer  who  removed  Bhisma,  (who  had  fallen  down unconscious)    from    the    battlefield.       (Virata    Parva, Chapter    64). (21)  When  the  Kauravas  were  contemplating  to  fight against   the   Pandavas   who   had    returned   after   their incognito   life,    Bhisma   ridiculed   Karna   and   praised Arjuna.    (Udyoga  Parva,  Chapter  21,  Verse  16). (22)  At   that  time,  he  explained   to  Duryodhana,   the greatness    of  Sri    Krsna    and   Arjuna.  (Udyoga  Parva, Chapter   49,   verse   2). ( 23)  Duryodhana  proposed  to  bind  the  hands  and  feet of  Sri  Krsna  who  was  expected  to  come  as  the  envoy  of the   Pandavas.  Hearing   this,   Bhisma   in   great   anger, walked  out  of  the  council  hall.  (Udyoga  Farva,    Chap- ter 88,  Verse   19). ( 24)  Bhisma  strongly  advised  Duryodhana  to  make  a treaty    of   peace    with  the  Pandavas.    (Udyoga  Parva, Chapter    125,   Verse   2). ( 25)  He  declared  that  he  would  not  kill  the  Pandavas but  would  kill  10,000  soldiers  of  the  Pandavas  everyday. Udyoga  Farva,   Chapter    156,   Verse   21). BHlSMA 137 BHlSMA (26)  As   desired  by  Duryodhana,    Bhisma  declared  the Rathis  and  Maharathis  who  belonged  to    the  Kaurava side.    (Udyoga  Parva,   Chapters   165-168). ( 27)  Bhlsma  described  all  the  MaharathTs  of  the  Pandava side   to   Duryodhana.    (Udyoga   Parva,   Chapters    169- 172). (28)  Bhlsma  told  Duryodhana   that  Sikhandl  and  the Pandavas  should  not  be  killed.    (Udyoga  Parva,  Chapter 172,'  Verse  20). ( 29)  Bhisma  offered  pQja  to  Parasurama.  (Udyoga  Parva, Chapter   123,  Verse  27). ( 30)  Arhba  who  was  allowed  by  Bhisma  to  marry  her lover,  King  Salva,  was  rejected  by  him  and  returned to  Bhlsma  again.  But  he  did  not  accept  her.  Although Parasurama   pleaded   with   him   on   behalf  of  Arhba, Bhisma  did  not  marry  her.    (Udyoga  Parva,  Chapter 178,    Verse    32). (31)  In  connection  with  Amba's  case,  a  duel  was  fought on  the  field  of  Kuruksetra  between  Bhisma  and  Parasu- rama.   Bhisma  started  the  duel  after    asking    for  the permission  of  Parasurama.  Pleased  with  the  fight,  the Vasus  presented  to  Bhlsma,  the  Prasvapana  arrow.  But •he  did  not  use  that  arrow    against    Parasurama,    since the  gods  and  Narada  prevented   him  from   doing  so. At  the  request  of  the  gods,  pitrs  and  Gangadevi,  Bhisma stopped  the  fight  and  prostrated  at  the  feet  of  Parasu- rama.   (Udyoga  Parva,   Chapters  178-185). ( 32)  Bhisma  narrated  to  Duryodhana  the  story  of  Amba who  was  re-born  as  Sikhandi.    (Udyoga  parva,  Chapters 188-192). ( 33)  Bhisma  himself  told  Duryodhana  that  he  had  the strength  to  annihilate  all  the  Pandavas.  (Udyoga  Parva, Chapter   193,  Verse   14). ( 34)  Before    the   beginning   of  the   battle,  Yudhisthira went  to  Bhisma  and  asked  for  his  permission  to  start  it. Bhlsma    granted    him    permission      and   blessed   him. (Bhisma  Parva,  Chapter  43,  Verse  44). 6)  Bhifma  in  Bhdrata  Tuddha. ( 1)  On  the  first  day  of  the  battle  a  duel  took  place  bet- ween Bhisma  and  Arjuna.    (Bhisma  Parva,  Chapter  45, Verse  8)! (2)  In  the  battle  Bhisma  killed  Sveta,  the  son  of  king Vira{a.    (Bhlsma  Parva,  Chapter  48,  Verse  3). ( 3)  There  was  again  a  terrible  fight  with  Arjuna.    (Bhisma Parva,  Chapter  52). (4)  Satyaki  killed  Bhisma's  charioteer.    (Bhisma  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 Bhisma  ordered  to  stop  the  second  day's  battle.    (Bhisma Parva,  Chapter  55,  Verse  42). (6)  Bhlsma    challenged  Srikrsna  for  the   fight.  (Bhisma Parva,  Chapter  59,  Verse  96j . (7)  Fought  again  with  Arjuna.  (Bhisma  Parva,  Chapter 60,  Verse  25). ( 8)  Bhisma  gave  orders  to  Dronacarya  and  Duryodhana to  save  Bhagadatta  who  fell  in   danger.    (Bhisma  Farva, Chapter   64,   verse   64). (9)  Bhisma  told  Duryodhana  that  Arjuna  and  Krsna were  trie  incarnations  of  Nara  and  Narayana.    (Bhisma Parva,  Chapters  65-68). (10)  Bhisma    praised    the  greatness    of    Brahmaputa Stotra.    (Bhisma  Parva,  Chapter  68,  Verse  2). (11)  Seeing  Sikhandi  rushing  forward  to  oppose  him, Bhisma  put  an  end  to  the  battle.  (Bhisma  Parva,  Chap- ter 69,  Verse  29). (12)  A  terrible  fight  took  place  between  Bhisma  and Bhimasena.    (Bhisma    Parva,     Chapter     70). (13)  There   was   again   a   fight   with   Arjuna.    (Bhisma Parva,    Chapter    71). ( 14)  Bhisma  wounded  Bhimasena  and  defeated  Satyaki. (Bhisma  Parva,  Chapter  71,  Verse  21). (15)  Bhisma    wounded    King    Virata.    (Bhisma    Parva, Chapter  73,  Verse    2). ( 16)  Duryodhana  who  was  frightened  by  Bhimasena's deeds  of  valour,  was  encouraged  by  Bhisma.   (Bhisma Parva,  Chapter  80,  Verse  8). ( 17)  He  deprived  Dharmaputra  of  his  chariot.    (Bhisma parva,  Chapter  86,  Verse  11). (18 1  When  Bhimasena  killed  Bhisma's  charioteer,  the horses  turned  round  and  ran  away,  dragging  the  chariot with  them.  (Bhisma  Parva,  Chapter  88,  Verse  12). (19)  He  ordered  Bhagadatta  to  fight  with  Ghatotkaca. (Bhisma  Parva,  Chapter  95,  Verse   17). (20)  He  swore  that  all  except  Sikhandi  would  be  killed. (Bhisma   Parva,    Chapter  98,   Verse   4). (21)  Satyaki  and  Bhisma  fought  again.  ( Bhisma  Parva, Chapter   104,  Verse  29). (22)  Bhisma  killed  14,000  Maharathis  who  belonged  to the  Cedi,  Kasi  and  Karusa  countries.    (Bhisma  Parva, Chapter    106,    Verse    18). (23)  Bhisma  explained  to  Dharmaputra,  the  method  by which  he    (Bhisma)   could  be  killed.    (Bhisma  parva, Chapter  107,  verse  76). (24)  He  declared  that  he  would  not  fight  with  Sikhandi, who    was    neither    man    nor  woman.    (Bhisma  Parva, Chapter  108,  Verse  43). (25)  He  allowed  Yudhisthira  to  launch  an  attack  on himself  (Bhisma).  (Bhisma  Parva,  Chapter  115,  Verse 13). (26)  Bhisma,  shot  by  Arjuna's  arrow,  fell  down  uncons- cious.   (Bhisma  Parva,  Chapter  1 17,  Verse  64). (27)  Bhisma   who    recovered    and      rose    again,    killed Satanika,   brother   of  King     Virata.     (Bhisma   Parva, Chapter  118,  Verse  27). (28)  Bhisma  routed  the  Pandava  army  most  disastrously. (Bhisma' Parva,  Chapters  118,  119). (29)  He  considered  the  misery  of  life  and  the  sweetness of  death.  (Bhisma  Parva,  Chapter  119,  Verse  34). (30)  Bhisma  who  was  wounded   by  Arjuna's    arrows, described  to  Dussasana,  the  heroism  of  Arjuna.    (Bhisma Parva,  Chapter   119,  Verse  56). (31)  Arjuna  shot  his  arrow  at  Bhisma  and  made  him  fall down  from  his  chariot.    (Bhisma  Parva,  Chapter  119, Verse  87). (32)  He  told  Hariisa  that  he  would  remain  alive  until  the sun  came  to  Uttarayana.    (Bhisma  Parva,  Chapter  119, Verse   104). (33)  Bhisma  who  fell  and  lay  on  a  bed  of  arrows  begged for  a  pillow  to  the  Kings.    (Bhisma  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.    (Bhisma Parva,  Chapter,  120,  Verse  28). (35)  He  exhorted  the  Kings  to  put  an  end  to  the  battle. (Bhisma  Parva,  Chapter  120,  Verse  51 ). ( 36)  Bhisma  begged  for  water  to  Arjuna.    (Bhisma  Parva, Chapter  121,  Verse  18). BHlSMAKA  138 ( 3  7)  He  advised  Duryodhana  to  end  the  battle.   (Bhlsma Parva,  Chapter  121,  Verse  38). (38)  As  Kama  wished  for  'Virasvarga'  (Heaven  for  the valiant)  Bhlsma  permitted  him  to  fight.    (Bhlsma  Parva, Chapter  122,  verse  34). (39;Vyasa  sent  Dharmaputra  to  Bhlsma  to  learn  the mysteries  of  "Dharma"  from  Bhlsma  before  his    (Bhis- ma's)  death.   (Santi  Parva,  Chapter  37,  Verse  5). (40)  Bhlsma  said  that  Sri  Krsna  was  more  competent to   give   advice   on    "Dharma"    than   himself.      (Santi Parva,  Chapter  52,  Verse  2). (41)  When    the   frightened    and    ashamed   Yudhisthira approached  him,  Bhlsma  cheered  him  up.    (Santi  Parva, Chapter   14,  Verse   19). (42)  Bhlsma  explained   to  Yudhisthira,  with  the  help of  various  examples  and  illustrations,  "Rajya  Dharma", "Apaddharma",  and  "Moksa  Dharma".    (Santi  Parva, Chapter  56,  to  Anusasana  Parva,  Chapter  1 65 ) . (43)  After  giving  his  advice  to  Yudhisthira  Bhlsma  gave him  permission  to  enter  Hastinapura.    (Anusasana  Parva, Chapter   166,  verse  50). ( 44)  He  gave  advice  to  Dhrtarastra  regarding  his  duties and   responsibilities.    (Anusasana  Parva,   Chapter   167, Verse    30). ( 45)  He  asked  for  Sri  Krsna's  permission  to  renounce  his body.    (Anusasana  Parva,  Chapter  167,  Verse  37). (46)  With  Sri  Krsna's  permission,  Bhlsma  renounced his  body.    (Anusasana  Parva,  Chapter  168,  Verse  2). (47)  The  Kauravas  performed  the  funeral  rites  and  Jalaft- jali  (purification  by  sprinkling  water)  of  Bhlsma  (Anu- sasana Parva,  Chapter  168,  Verse  10). ( 48)  Gangadevi  lamented  that  Sikhandl,  who  was  neither man   nor   woman,   killed   Bhlsma.    (Anusasana   Parva, 168,  Verse  21). (49)Vyasa  and  Sri  Krsna  told  Gangadevi  that  Bhlsma died  by  Arjuna's  arrow.  (Anusasana  Parva,  Chapter 168,  Verse  30). ( 50)  On  a  later  occasion  Vyasa    invoked  into  the  river Ganga,  those  who  died  in  the  battle  and  among  them Bhlsma  was  also  present.    (Asramavasika  Parva,  Chap- ter 32,  verse  7). (51)  After  his  death,  Bhlsma  remained  in  Heaven  as Dyau,    one    of   the    Asfavasus.    (Svargarohana  Parva, Chapter  5,  Verse   11). Other  names  of  Bhifma.  Apageya,  Apagasuta,  Bhagl- rathiputra,  Bharata,  Pitamaha,  Bharatarsabha,  Bhara- tasattama,  Bhismaka,  Siintanava,  Santanuputra,  Santa- nusuta,  Santanuja,  Devavrata,  Garigasuta,  Garigeya, Jahnavlputra,  Kaurava,  Kauravanandana,  Kauravya, Kuru-^arddula,  Kurusrestha,  Kurudvaha,  Kurukula- sresfha,  Kurukulodvaha,  Kurumukhya,  Kurunandana, Kurupati,  Nadya,  Prapitamaha,  Sagaragasuta,  Satya- sandha,  Taladhvaja,  Vasu  are  other  names  of  Bhlsma used  in  the  Mahabharata. BHlSMAKA.  King  of  Vidarbha  and  born  in  the  Bhoja dynasty,  Bhismaka  was  the  father  of  Rukmini,  the  wife of  Sri  Krsna.  He  had  five  sons.  A  friend  of  Bhisma, he  conquered  and  ruled  over  a  fourth  of  the  world. He  defeated  the  Krathas,  Pandyas  and  Kaisikas.  He was  very  much  devoted  to  Jarasandha.  (Sabha  Parva, Chapter  14,  Verse  21).  Sahadeva,  who  was  on  a  trium- phal tour  in  connection  with  the  Pandava's  asvamedha yajfia  fought  and  defeated  Bhismaka  at  Bhojakatanagara. Bhismaka  was  also  called  Hiranyaroma.  (Sabha  Parva, BHOJA  V Chapter  31,  Udyoga  Parva,  Chapter  158,  Santi  Parva, Chapter  4). BHlSMA  PARVA.     A  sub  parva  in  the  Mahabharata. BHlSMASVARGAROHAI^A  PARVA.  A  sub  division of  Anusasana  Parva.  Chapters  167  and  168  of  Anusa- sana Parva  are  included  in  this. BHISMAVADHA  PARVA.  A  sub  Parva  of  Bhlsma  Parva. It  comprises  Chapters  43-122  of  the  Bhlsma  Parva. BHOH.     A  term  used  for  greeting  elders.    When  saluting an  elderly  person,  the  term  "Bhoh"  is  used  as  a  suffix  to his  name. For  example: "Somasarma  nama  aham  asmi  bhoh" Bhoh   Sabdam     kirtayedante Svasya   namnabhivadanc   / Namnaiii   svarupa   bhavo   hi bhobhavo   rsibhih     smrtah   // (Manusmrti,    Chapter    2,    verse    124) BHOGAVAN.  A  mountain — Mahabharata,  Sabha  Parva, Chapter  30,  Verse  12  says  that  in  the  course  of  his  trium- phant over-running  of  the  eastern  lands,  Bhlmasena conquered  this  mountain  also. BHOGAVATl  I.  Nagaloka  or  Patala.  When  Sugrlva sent  monkeys  in  all  directions  in  search  of  Sita,  he  gave instructions  to  them  to  go  and  search  for  her  in  Bhoga- vatlpura.  Valmiki  Ramayana,  41st  Sarga,  Kiskindha- kanda  describes  the  place  as  the  city  infested  with  ser- pents (nagas)  and  guarded  by  them.  Vasuki,  King  of serpents,  lives  there. BHOGAVATl  II.  Ganga  of  Patala.  (M.  B.  Sabha  Parva, Daksinatya  Patha,  Chapter  38). BHOGAVATl  III.  A  place  of  holy  bath  at  Prayaga. It  is  better  known  as  Vasuki  tlrtha.  Mahabharata  Vana Parva,  Chapter  85  says  that  a  bath  at  this  tlrtha  is  as efficacious  as  an  Asvamedha  yajfia. BHOGAVATl  IV.  Another  name  for  the  river  Sarasvati. (M.  B.  Vana  Parva,  Chapter  24,  Verse  20). BHOGAVATl  V.  A  female  attendant  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  8). BHOJA  I.  A  king  of  the  ancient  country  named  Martti kavata.  In  Mahabharata  Adi  Parva,  Chapter  185, Verse  6,  we  see  that  this  king  had  attended  the  Svayaih- vara  of  Draupadl.  He  was  slain  by  Abhimanyu  at  the battle  of  Kuruksetra.  (M.B.  Drona  Parva,  Chapter 48,  Verse  8). BHOJA  II.  A  king  of  Yaduvams'a.  Mahabharata,  Santi Parva,  Chapter  166,  Verse  79  says,  that  he  died  under the  stroke  of  the  sword  of  Maharaja  Usinara.  Bhoja- vamsa  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  Dhara.  Bhoja  is  credited with  the  authorship  of  two  scholarly  books  entitled, "Sarasvatlkanthabharana"  and  "Snigaraprakasa". Of  these,  the  first  is  a  compendious  volume  in  five  chap- ters, 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  "Magadhi". BHOJA  IV.  A  follower  of  Sudas.  In  Rgveda,  3rd  Man- dala,  58th  Anuvaka,  7th  Sukta  we  find  that  this  Bhoja had  given  help  to  sage  Visvamitra  in  performing  his Asvamedha  yaga. BHOJA  V.  A  king  of  Kanyakubja.  Once  this  king  Bhoja met  a  woman  with  a  fantastic  shape.  Her  body  was  of BHOJA 139 BHRGU 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  trans- formed into  an  actual  woman  and  the  king  married  her. (Skanda  Purana,  7-2-2). BHOJA.  An  exquisitely  beautiful  virgin  of  the  country, Sauvira.  Mahabharata  Drona  Parva,  Chapter  10, Verse  33  says  that  Satyaki  abducted  her  and  made  her his  wife. BHOJA  (M).  (BHOJAVAMSA).  This  is  a  branch  of Yaduvainsa.  (M.B.  Adi  Parva,  Chapter  217,  Verse  18). BHOJAKATA.  The  capital  of  Vidarbha.  Once  Saha- deva,  one  of  the  Pandavas  conquered  this  city.  It  was at  this  place  that  Sri  Krsna  defeated  Rukmi,  the  brother of  RukminI  at  the  time  of  Rukmini's  Svayamvara.  The original  name  of  Bhojakata  was  "Kundinapura". (M.B.  Sabha  Parva,  Chapter  31  and  Ud yoga  Parva, Chapter  158). BHOJIKA.     A  Brahmana.    (See  the  word  Pataliputra ) . BHOJYA.  A  Bhoja  princess.  She  was  abducted  by Jyamagha  of  the  Yadava  family  and  married  to  his  son, Vidarbha.  (See  Jyamagha). BHOSA.  A  word  meaning  a  comic,  stupid  or  eccentric person.  Bhosas  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  "Bhosas". BHRAMARA.  A  prince  of  the  land  of  Sauvira.  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  Pancali.  Bhramara  was  killed  by  Arjuna. BHRAMARl.  A  RaksasI  who  was  the  follower  of  Jarii- bhasura.  As  directed  by  Jarhbhasura,  she  took  birth  in the  house  of  Kasyapa  to  kill  Ganesa.  One  day  she treacherously  gave  poisoned  sweets  to  Ganesa.  Ganesa detected  her  treachery  and  fisted  her  to  death.  (Ganesa 2-21). BHRASAKARISA.  A  Raksasa.  He  was  the  son  of KetumatI,  by  the  Raksasa,  Sumall.  They  had  ten  sons — Prahasta,  Akampana,  Vikata,  Kalakamukha,  Dhumra- ksa,_  Danda,  Suparsva,  Sarhhrada,  Prakvata,  and Bhrasakarna  and  four  daughters — Veka,  Puspotkafa, Kaikasi  and  Kurhbhinasl.  (Uttara  Ramayana). BHRGU. 1 )  General.     A  sage,  the  son  of  Brahma.  He  was  the founder  of  Bhrgu  vaihsa.  Members  of  the  Bhrgu  varhsa are  called  'Bhargavas.'  Bhrguvarhsa  has  been  reputed for  many  of  its  members  who  were  Rsis  of  great  sanctity and    grandeur. 2)  Birth. "Utsamgad  Narado  jajiie Dakso    'mgusthru   svayambhuvah  / Pranadvasisthah   saayato Bhrgustvacah  karatkratuh".1    // From  these  lines  we  see  that  Bhrgu  was  born  from Brahma's  skin  (tvak).  But  in  M.B.  Adi  Parva,  5th Chapter,  we  find  another  version  regarding  his  birth. In  that  passage  we  read  that  Bhrgu  was  born  from "Vahni"  (fire).  In  the  light  of  these  two  statements,  we may  examine  Bhrgu's  birth. Bhrgu  had  two  incarnations .  The  first  time  he  was  born from  Brahma's  skin.  In  course  of  time,  the  sage  Bhrgu became  famous.  In  the  Daksayaga,  this  sage  was  pre- sent as  one  of  the  Rtviks  (officiating  priests).  On  that occasion,  Satldevi  who  was  in  rage  and  grief  because her  husband  (Siva)  was  not  invited  to  the  yaga,  commit- ted suicide  by  jumping  into  the  sacrificial  fire.  Hearing about  this,  Siva  was  enraged  and  the  monster  spirits  who emerged  from  his  matted  locks  caught  hold  of  the Rtviks.  Bhagavata  caturtha  skandha  says  that  the  Bhuta named  Nandisvara,  who  emerged  from  Siva's  locks, caught  hold  of  Bhrgu  and  killed  him. Therefore  the  Bhrgu  who  was  born  from  Brahma's skin  must  be  considered  as  having  died  at  Daksayaga. Bhrgu  was  born  again  in  Vaivasvata  Manvantara. This  second  birth  was  at  the  famous  Brahmayajna of  Varuna.  Hie  was  reborn  from  fire,  as  Brahma's  son. This  child  who  was  born  from  Brahma's  semen  which fell  in  the  sacrificial  fire,  was  brought  up  by  Varuna and  his  wife  Carsani.  Consequently  Bhrgu  is  referred to  as  "Varunaputra"  and  "Carsanlputra"  in  some Puranas.  Since  he  was  born  at  Varuna's  yaga  he  is sometimes  called  "VarunI  Bhrgu". 3)  Bhrgu  VarhSa.  (Bhrgu  family ) .  Each  birth  of  Bhrgu gave  rise  to  a  separate  family.  They  are  given  below separately: — First  birth:  Bhrgu  and  his  wife  Khyati had  a  daughter  Laksmi  and  three  sons,  Dhata,  Vidhata and  Kavi.  Mahameru's  daughters,  Ayati  and  Niyati became  the  wives  of  Dhata  and  Vidhata,  respectively. Two  sons,  Prana  and  Mrkandu  were  born  to  those  two couples.  Markandeya  was  born  to  Mrkandu  and  from Markandeya  was  born  Vedasiras.  Prana  had  a  son, Dyutiman  who  had  a  son  Rajavan.  From  that  Rajavan, Bhrgu  Varhsa  multiplied.  The  family  tree  of  this  first Bhrgu  Varhsa  is  given  below: — (See  Visnu  purana, Part  I,  Chapter  10). BRAHMA Bhrgu     —  Khyati Dhata  =  Ayati     Vidhata  =  Niyati     Kavi    Laksmi  =  Visnu Prana  Mrkandu [arkanc Dyutiman j Rajavan Markandeya I Vedasiras Second  Birth:  The  second  Bhrgu  Varhsa  is  the  family which  took  its  origin  from  the  second  birth  of  Bhrgu as  the  son  of  Varuna.  Varuna's  son,  Bhrgu  married the  woman,  Puloma.  They  had  six  children  who  were, Bhuta,  Cyavana,  Vajraslrsa,  Suci,  Sukra,  and  Savana. By  his  first  wife  Bhuta,  he  had  his  sons,  "Ekadasa Rudras"  (eleven  Rudras)  and  "Rudra  Parsadas" !*Narada  was  born  from  Brahma's  lap,  Daksa  from  his  Amgustha,  Vasisjha  from  his   Praija,   Bhrgu  from  his  skin  and  Kratu  from  his  arm. BHRGU 140 BHRGt) (Attendants  of  Rudra)  and  by  his  second  wife  Sarupa he  had  a  crore  of  Rudras.  Cyavana  had  two  wives, Sukanya  and  Arusi.  Aurva,  a  son  was  born  to  Arusi. From  Aurva  was  born  Rclka,  from  Rclka  Jamadagni and  from  Jamadagni,  Parasurama.  Cyavana  had  a son,  Pravati,  by  his  wife  Sukanya.  Ruru  or  Sunaka  was the  son  of  Pravati  by  the  Apsara  Ghrtaci.  Ruru and  his  wife  Pramadvara  had  a  son,  Saunaka.  Suka, the  son  of  Bhrgu  had  two  sons,  Canda  and  Alarka  and a  daughter,  Devayanl.  This  is  the  second  Bhrgu  Vamsa.1 The  family  tree  is  given  below. Varuna  = Bhrgu  set  out  to  Devaloka.  First  he  went  to  Brahma's assembly.  There,  in  the  presence  of  Brahma  who  was seated  in  the  midst  of  many  Munis,  Bhrgu  took  his  seat on  a  stool.  Brahma  was  provoked  by  this  act  of  disres- pect. Bhrgu  left  the  place  without  a  word  and  went  to Siva's  place.  Siva  rose  from  his  seat  and  approached him  to  embrace  and  welcome  him.  Bhrgu,  shrank  back saying,  "Do  not  touch  me  ?"  Siva  became  angry  and was  about  to  hit  him  with  his  trident  when  Parvati stopped  him. Bhrgu  then  turned  his  steps  to  Vaikuntha,  the  abode  of •  Carsani Varuni    Bhrgu — Puloma Bhuta  =  Bhuta  =  Sarupa Ekadasa Rudras Rudra Par§adas Koti Rudras Sukanya — Cyavana — Arusi Aurva Ghrtaci — Pravati Pramadvara  =  Ruru (Sunaka) Saunaka 4)  Bhrgu  cursed  Mahdvifnu.     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.  Dili,  the  mother  of  the  Asuras,  with  tears  in  her eyes,    complained    to  Bhrgupati.     Puloma,  Mother  of Sukra,    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     Mahavisnu.      Mahavisnu     used     his Vajrayudha     (Vajra    weapon)    against    Bhrgu's    wife, Puloma.  Under  the  stroke  of  Vajra  she  fell  down,  a headless   corpse.    The  enraged  Maharsi   Bhrgu   cursed Mahavisnu  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  Mahavisnu,    he  directed his  weapon  Cakra  against  the  Maharsi.  Bhrgu  fled  in panic  and  at  last  begged  pardon  and  prayed  for  shelter to  Mahavisnu    himself   in  the  ocean    of   milk.  Visnu withdrew  his  Cakra.     Bhrgu  himself  restored  Puloma to  life.  To  fulfil  the  condition  of  Bhrgu's  curse,  Visnu agreed  to  incarnate  in  the  world  as  Sri  Rama,  the  son of  Das"aratha  and  to  experience  the  pain  of  separation from    his    wife.    (Uttara    Ramayana). 5)  Bhrgu    kicked    Vifnu.     Long    ago    all    the    Maharsis joined  together  to  perform  a  yaga  on  the  bank  of  the river  Sarasvatl.  A  dispute  arose  among  them  as  to  who was  the  most  mighty  among  the  Trimurtis.  Some  of them  voted   for  Brahma,   others  declared   that  Visnu was  more  mighty  than  the  other  two,  while    a  third group  stood  for  Siva's  superiority.  They  unanimously elected  Bhrgu   to  ascertain  and  find  out   the   truth  of the    matter. Vajrasirsa  Suci  Sukra         Savana. Canda          Alarka         Devayanl Rclka Jamadagni Parasurama Mahavisnu.  There  he  saw  Mahavisnu  in  a  deep slumber.  Seeing  Mahavisnu  whose  task  is  the  pre- servation of  the  world,  sleeping  like  an  irresponsible person,  Bhrgu  gave  him  a  kick  on  his  breast.  Visnu who  sprang  up  suddenly,  saw  Bhrgu  standing  before him.  He  begged  pardon  of  the  sage.  He  declared  that he  would  carry  Bhrgu's  footprint  permanently  on  his chest  as  a  sign  of  his  repentance  for  having  shown  dis- respect to  the  Maharsi.  This  foot-print  still  remains on  Visnu's  chest  and  is  known  by  the  name  "Srlvatsa". In  this  way,  the  Munis  came  to  the  conclusion  that Mahavisnu  is  the  noblest  of  the  Trimurtis.  (Bhagavata, Dasama  Skandha). 6)  The  origin  of  Bhrgu  Tirtha.  There  is  a  sacred  spot called,  "Bhrgu  Tirtha"  on  the  western  side  of  Dasasva- medha.  It  is  here  that  Bhrgu  once  offered  tapas  to  Siva. 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  Siva was  still  not  propitiated,  ParvatI  interceded  with  him on  behalf  of  Bhrgu,  Siva  agreed  to  bless  Bhrgu. Siva  sent  his  bull  to  the  place  where  Bhrgu  was  sitting. The  bull  in  the  course  of  its  gambols  broke  up  and  des- troyed the  earthen  covering  on  his  body  which  was made  by  the  termites.  Bhrgu  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.  Siva  appeared  before  him  and  asked  him what  boon  he  wanted.  Bhrgu  prayed  that  the  place where  he  was  doing  tapas  should  become  a  holy  spot. Siva  granted  his  prayer  and  from  that  day,  the  place became  famous  under  the  name  "Bhrgu  Tirtha". i .     Devi  Bhagavata,  Saptama  Skandha  says    that    Bhrgu     had    married    two    daughters  of  Daksa.     Mahabharata    Anusasana    Parva Chapter   83,    Verse    127  says    that    Bhrgu    had  seven  sons,  namely  Cyavana  Vajras'ila,  Suci,  Aurva,  Sukra,  Varenya,  and  Savana. BHRGt) 141 Brahma  and  other  Devas  and  the  Kinnaras  still  worship this  Bhrgu  Tirtha.  All  sin  is  removed  by  a  mere  sight of  this  sacred  Tirtha.  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  Bhrgu  Tirtha,  one  will  be  cleared  of  all sins  and  find  an  easy  way  to  Sivaloka.  (Padma  Purana, Chapter  20). 7)  Other  details.  (1 )  It  was  Bhrgu  who  gave  the  boon for  having  progeny  to  Sagara,  King  of  the  solar  dynasty. Sagara,  with  his  two  wives,  Kesini  and  Sumati,  per- formed tapas  at  Bhrgu  prasravana  in  the  Himalayas. After  a  hundred  years,  Bhrgu,  who  was  pleased,  blessed the  king  that  he  would  have  numerous  children  by  one wife  and  one  son  who  would  be  progenitor  of  a  varh-Ja, by  the  other  wife.  (Valmiki  Ramayana,  Balakanda, 38th  Sarga). (2)  Once  when  some  Munis  went  to  Dvaraka,  Samba and  other  Yadavas  mocked  them  and  the  Munis  cursed them.  Bhrgu  was  one  of  those  Munis.    (See  the  word Samba ) . (3)  Parasurama,  after  exterminating  the  Ksatriya  kings, went  to  the  Asrama  of  Bhrgu,  the  founder  of  the  family and  received  his  blessings.    (Brahmanda  Purana,  Chap- ter   62). (4)  Bhrgu  Maharsi  was  a  prominent  member  in  Yudhis- thira's  assembly.    (M.B.    Chapter  4,  Verse  16). (5)  He  was  also  a  member  of  Indra's  assembly.  It  was by  Bhrgu's  brilliance  that  Indra's  glory  was  heightened. (M.B.'    Sabha  Parva,  Chapter  7,  Verse  29). ( 6)  Bhrgu  was  a  member  of  Brahma's  assembly  also. (M.B.' Sabha  Parva,  Chapter  11,  Verse  19). (  7)  Once  Bhrgu  blessed  his  son  Rcika  and  his  daughter- in-law  Satyavati  that  they  would  have  children.  (M.B. Vana  Parva,  Chapter  116,  Verse  35). ( 8)  Sri  Krsna  who  went  as  the  messenger  of  peace  to Hastinapura,  travelled  in  Daksinavarta,  along  with  the sage  Bhrgu.    (M.B.  Udyoga  Parva,  Chapter  83,  Verse 27). (9)  Bhrgu  entered  the  scene  of  battle  between  the  Kurus and   Pandavas  and   tried   to  persuade  Dronacarya   to withdraw  from  the  fight.    (M.B.  Drona  Parva,  Chapter 190,    Verse    34). (10)  Once  Bhrgu  lectured  on  the  origin  of  the  earth, Philosophy  of  life,   etc.    (M.B.   Sand   Parva,   Chapter 128). (11)  Bhrgu  explained  to  Bharadvaja  how  the  Panca- bhutas  except  the  sky  originated  (Santi  Parva,  Chapter 183). ( 12)  Bhrgu  discussed  in  a  logical  manner,  the  principle of  life  and  the  transmigration  of  the  soul.    (Santiparva, Chapter    187). (13)  He  made  a  critical  examination  of  the  merits  and defects  of  racial  discrimination.    (Sand  Parva,  Chapter 187). ( 14j  Once  Bhrgu  bestowed  Brahminhood  on  a  King named  Vitahavya.  (M.B.  Anusasana  Parva,  Chapter 30,  Verse  57). (15;  He  got  the  name  "Bhrgu"  because  he  was  born  out of  fire.  (M.B.  Anusasana  Parva,  Chapter  85,  Verse  105). (16)  It  was  Bhrgu  who  gave  the  necessary  advice  to Agastya  to  depose  Nahusa  from  Indra's  post. BHUJYU (17)  There  is  a  story  that  Nahusa  kicked  Agastya  on  the head  while  the  latter  was  carrying  Nahusa's  palanquin and  that  Bhrgu,  who  was  hiding  in  Agastya's  locks  of hair,  cursed  Nahusa  and  changed  him  into  a  python. (M.B.  Anusasana  Parva,  Chapter  100). BHRGUTlRTHA.  A  place  made  sacred  by  the  perfor- mance of  tapas  by  Bhrgu.  (For  more  details  see  the 6th  para  under  Bhrgu). BHRGUTUNGA.  A  peak  on  which  the  sage  Bhrgu performed  tapas.  Rcika  had  lived  there  with  his  wife and  children.  (Valmiki  Ramayana,  Balakanda,  61st Sarga). BHRNGI.  A  Maharsi  who  was  a  devotee  of  Siva.  Once he  went  to  Kailasa  and  began  to  go  round  Siva  to  pay homage  to  him.  But  since  Parvati  and  Siva  were  sitting together  as  one  body,  he  could  not  go  round  Siva  sepa- rately. He  did  not  have  much  reverence  for  Parvati. So  he  took  the  form  of  a  female  beetle  (Bhrngi )  and bored  his  way  through  a  hole  made  in  the  place  where their  bodies  were  united  and  thus  went  round  Siva  alone. Parvati  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  Siva  again  and  he  blessed  him  with  a  third leg.  In  this  way  Bhrngi  became  a  Maharsi  with  three legs.  (Maharsis). BHRSUNDI.  A  fisherman.  He  used  to  earn  his  living by  theft. Once  when  the  Maharsi  Mudgala  was  passing  through a  forest  ,  Bhrsundi  stopped  him.  But  in  the  presence  of the  Brahmanic  effulgence  of  the  Maharsi,  the  fisherman was  dazed.  Mudgala  took  pity  on  Bhrsundi  and  advised him  to  worship  Lord  Ganesa. From  that  time  Bhrsundi  gave  up  his  evil  ways,  and accepting  the  advice  of  Mudgala,  started  the  worship of  Ganesa  with  single-minded  devotion.  As  a  result of  it,  an  elephant's  trunk  began  to  grow  from  the  middle of  his  forehead.  Bhrsundi  who  thus  acquired  a  shape closely  resembling  Ganesa,  was  visited  by  Indra,  mis- taking him  for  Ganapati.  (Ganesa  :  1.67). BHU  (H).  In  the  creation  of  the  world,  the  Lord  broke the  beginningless  "Anda"  (the  primal  egg  or  seed) and  from  it  the  sound  "Orh"  emerged.  The  first  sound of  it  was  "BHUH";  the  second  was  "BHUVAH"; and  the  third  was  "SVAH".  So  the  combination  "Bhur Bhuvah  Svah"  was  formed.  Then  came  the  most adorable  and  superlative  effulgence  of  the  creator (Savita).  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  anda  originally  was  became  the  source  of that  supreme  effulgence.  As  it  was  the  first  radiant light,  it  came  to  be  called  Aditya  (adi  =  first).  The great  procreator  Brahma  seemed  to  emerge  from  the centre  of  the  anda.  The  garbhajala  (  the  water  contai- ned in  the  anda)  became  the  oceans  and  rivers  of  the world.  (Vamana  Purana,  Chapter  43). BHUJAKETU.  A  king  who  fought  on  the  side  of  Dur- yodhana  in  the  Bharata  Yuddha. BHUJANGA.     A  son  of  Kadru  by  Kasyapa  prajapati. BHUJYU.     A  Rajarsi    (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 BHUKAMPA 142 BHUMI  I 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  thj  prince  prayed to  the  Asvins  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 Rgveda  where  the  adventures  of  Asvins  are  describ- ed. (Rgveda,  1st  Mandala,  17th  Anuvaka,  116th Sukta.). BHUKAMPA.  (Earthquake).  The  cause  of  earth- quake according  to  ancient  belief  is  given  below: — The  earth  is  being  supported  and  held  in  its  position  by an  elephant  called  Virupaksa.  When  he  feels  the  burden too  heavy  he  shakes  his  head  and  earth  tremors  follow. (Vahniki  Ramayana,  Ba.laka.nda,  40th  Sarga). BHtJLIJslGA  (M).  A  bird  which  lived  on  the  opposite side  of  the  Himalayas.  The  cry  of  this  bird  resembles "MA  SAHASA".1  But  this  bird  lived  by  pecking  at and  eating  the  flesh  between  the  teeth  of  a  lion.  Sisupala mentioned  this  bird  as  an  example  to  illustrate  that Bhisma's  advice  was  at  variance  with  his  practice. The  bird  exhorts  people  not  to  act  in  a  rash  way  (Ma Sahasa)  and  at  the  same  time  acts  rashly. BHUMANYU  I.  A  king  who  was  the  grandson  of  King Dusyanta  and  the  son  of  Bharata.  From  Mahabharata Adi  Parva,  Chapter  94,  Verse  19,  we  see  that  he  was born  by  the  blessing  of  Bharadvaja.  His  mother  was Sunanda,  daughter  of  Sarvasena,  King  of  Kas"i.  When Bhumanyu  grew  up,  his  father  Bharata  entrusted  him with  the  affairs  of  the  Kingdom.  Bhumanyu  had  six sons  by  his  wife  PuskarinI;  they  were  Diviratha,  Suhotra, Suhota,  Sukavi,  Suyaju,  and  Rcika.  In  Mahabharata, Adi  Parva,  Chapter  95,  Verse  33,  we  see  that  he  had another  son  Suhotra  by  a  woman  Vijaya,  a  Dasarha s  maid. BHUMANYU  II.  There  is  another  Bhumanyu,  grandson of  Kuru,  a  King  of  the  Lunar  dynasty  and  son  of Dhrtarastra,  mentioned  in  Maha  Bharata,  Adi  Parva, Chapter  94,  Verse  59. BHUMANYU    III.     A    Deva    Gandharva.  He    partici- pated in  the  celebrations  connected  with  Arjuna's  birth. (M.B.  Adi  Parva,  Chapter  91,  Verse  35). BHUMI    I.     The    earth. 1 )  General.  The  Puranas  maintain  that  Bhumi  has  a Devi  (goddess).  The  births  of  Bhumi  and  its  basic goddess  are  in  two  different  ways. The  Mahabharata,  (Daksinatya  Pa{ha)  says  that  the goddess  Bhumi  was  the  daughter  of  Brahma  and  that she  was  married  by  Mahavisnu.  The  earth  on  which we  live  is  the  Mrtpinda  of  which  the  basic  deity  is  this Bhumidevi.  Of  the  many  versions  given  in  the  Puranas 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,  Siva  cut  open his  thigh  and  let  fall  a  drop  of  blood  in  the  water. It  assumed  the  form  of  an  "anda"  (egg).  Siva  took  that anda  and  split  it.  A  man  came  out  of  it.  From  him  was made  Nature  (Prakrti)  for  the  creation  of  the  Universe. One  half  of  the  broken  anda  became  sky  and  the  other half  became  the  earth.  (Kathasaritsagara,  Kathapltha- lambaka,  2nd  Taraiiga ) . (2) Mahavisnu  lay  on  the  surface  of  water  which  spread everywhere  in  the  beginning.  A  lotus  sprang  up  from I     Ma  Sahasa  =  Do  not  act  rashly. the  navel  of  Visnu  and  from  its  top  Brahma  was  born. Liquid  matter  began  to  flow  out  of  Visnu's  ears  on  both sides.  From  it  were  born  two  Raksasas  named  Madhu and  Kaitabha.  They  persecuted  Brahma.  Mahavisnu woke  up  and  killed  Madhu  and  Kaitabha.  The  thick fat  of  these  Raksasas  hardened  into  the  earth.  (Devi Bhagavata,  Navama  Skandlu). 3)  In  the  beginning  Mahavisnu  (Mahavirat  Purusa) spread  everywhere.  In  every  pore  of  that  Mahavirat who  was  lying  on  the  surface  of  the  water,  there  was  a Brahmanda.  In  course  of  time  that  Virat  obtained  mind. That  mind  stood  connected  with  each  of  the  pores equally.  Later  from  it  were  formed  the  "Pancamaha- bhutas".  From  their  combination  was  formed  the  Bhuta called  "Maha  Prthvi".  It  was  cut  into  many  pieces and  each  of  the  pieces  was  deposited  in  each  pore. It  was  these  Prthvi  pieces  which  became  "Bhumis" at  the  time  of  creation.  At  the  time  of  the  floods,  these Bhumis  sank  again  into  those  pores  as  before.  In  each of  these  Brahmandas,  there  are  the  earth,  mountains, forests,  oceans,  the  seven  islands,  Himavan,  Meru, Sun,  Moon,  Stars  and  other  planets.  Also,  each  of them  has  its  own  Brahma,  Visnu,  Siva  and  other  Devas. Since  all  the  different  Bhumis  in  all  the  Brahmandas had  been  formed  artificially,  they  all  perish  in  the  floods. (Devi  Bhagavata,  Navama  Skandha). 3)  Bhumi  Devi  (Goddess  Earth)  is  the  wife  of  Maha Visnu.  In  Varaha  Kalpa  (Age  of  the  Pig)  the  Asura Hiranyaksa  carried  the  Earth  and  Submerged  it  under water.  At  once  Maha  visnu  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,  Bhumi Devi  who  was  pleased,  stood  up  in  her  charming  figure. Mahavisnu  fell  in  love  with  her  and  with  the  brilliance of  a  crore  of  suns,  had  sexual  union  with  her  for  the period  of  one  Devavarsa.  It  is  from  that  time  that Bhumi  Devi  became  Mahavisnu's  wife.  As  a  result of  their  union,  a  son  named  Mangala  was  born  to them. Ghatesa  is  the  son  of  Mangala.  Mangala  has  another name,  Covva.  After  the  birth  of  Mangala,  at  the  behest of  Lord  Visnu,  all  people  began  to  offer  worship  to Bhumidevi.  Mahavisnu  himself  first  worshipped  her by_  reciting  the  mantra — "Om  Hrlih-Srlm-Krlih-Vasu- dhayai  Svaha".  After  that  this  mantra  became  popular for  worshipping  Bhumidevi.  (Devi  Bhagavata,  Navama Skandha). Narakasura  was  Bhumidevl's  son  by  Hiranyaksa,  the Asura.  When  Hiranyaksa,  in  the  form  of  a  pig,  carried Bhumidevi  on  his  horns  to  Patala,  the  horns  came  in contact  with  Bhumidevi  and  she  became  pregnant. In  Bhagavata,  Das"ama  Skandha  we  read  that  Naraka- sura was  born  as  the  result  of  this  contact.  (See  the word  Naraka  I). Sita  was  the  daughter  of  Bhumidevi,  born  on  another occasion.  Sita  was  married  by  the  Kosala  King  Sri Rama.  When  she  was  abandoned  by  her  husband, she  was  at  last  accepted  by  Bhumidevi  within  her  own self.  (See  the  word  Sita). 4)  Bhumi  and Prahldda.  Since  Bhumidevi  had  been  the wife  of  the  Asura  Hiranyaksa  she  has  also  been  called the  mother  of  the  Asura  clan.  Hiranyaksa's  brother  was BHUMI  II 143 BHURISRAVA  (BHURISRAVAS) Hiranyakasipu.  Prahlada,  the  son  of  Hiranyakasipu, was  a  devotee  of  Visnu.  The  father  did  not  like  the  son's devotion  to  Visnu.  So  he  persecuted  Prahlada  in  various ways.  Once  he  threw  down  Prahlada  from  the  top  of a  high  building.  At  that  time  Bhumi  devi  appeared  there and  received  him  in  her  arms.  (Brahmanda  Purana, Chapter  24). 5)  Bhumidevi    and   Prthu.     Once    the    Emperor    Prthu turned  Bhumidevi  into  a  cow  and  milched  all  resources from  her.    (For  details,  see  the  word  Prthu). 6 )  Pdrvati's  curse.     Once  Parvati  and  Siva  indulged  in their  sexual  act  for  many  years.  The  earth  began  to shake   to   its   foundations.  The  gods  approached  Siva with  a  request  to  refrain  and  he  agreed.  Siva's  semen was  discharged  and  fell  on  the  earth.  Parvati  who  was angry  at  this,  cursed  Bhumidevi  as  follows: —  "You Bhumidevi  !  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."  (Valmiki  Ramayana,  Balakanda,  36th  Sarga). 7)  Other  details. ( 1  y  Narakasura  has  another  name,  "Bhauma".  (M.B. Sabha  Parva,  Daksinatya  Patha,  Chapter  38). ( 2)  Bhumidevi  prayed  to  Sri  Krsna  and  obtained  Vaisna- vastra  for  her  son  Narakasura.    (M.B.   Drona   Parva, Chapter  29,  Verse  30). ( 3)  When  Parasurama  was  carrying  on  the  annihilation of  Ksatriyas,  Bhumidevi  induced  the  sage  Kasyapa  to entreat  Parasurama  to  stop  his  massacre  of  Bhupalas. (Protectors  of  Bhumi  =  Ksatriyas).    (M.B.  Santi  Parva, Chapter   79,  Verse  44). (4)  Once    she    (Bhumidevi)    described    to   Sri    Krsna, the    greatness    of    Brahminhood.      (M.B.    Anuxasana Parva,  Chapter  34,  Verse  22). ( 5)  At  another   time  she  explained   to  Sri  Krsna  the nature  of  Grhasthasramadharma.  (Duties  of  a  horse- holder).  (M.B.  Anusasana  Parva,  Chapter  97,  Verse  5). ( 6)  On  one  occasion ,    when  King  Anga  touched  her, Bhumidevi  lost  her  own  form  and  vanished.  At  that time,  Kasyapa  prajapati  paralysed  her.    (M.B.    Anusa- sana Parva,  Chapter   152,  Verse  2). ( 7)  Parasurama  gifted     the  whole  earth  to  the  sage Kasyapa.  From  that  time  Bhumidevi  has  been  called "Kasyapl"    (daughter  of  Kasyapa).  (M.B.  Anusasana Parva,  Chapter  154,  Verse    7). BHUMI    II.     Wife   of  Dhruva.  This   Bhumi    devi,    the daughter  of  Sisumara  had  two  sons  named  Kalpa  and Vatsala,   by  Dhruva.    (Bhagavata,   Caturtha  Skanda). BHUMI  III.     Another  Bhumi,  who  was  the  wife  of  a  king named  Bhumipati     is     mentioned    in     M.B.   Udyoga larva,   Chapter    117,  Verse  14). BHUMINJAYA.     A  warrior  who  fought  on  the  side  of the  Kauravas.  He  took  his  position  in  the  centre  of  the "Garuda  Vyuha"    (Name  of  a  phalanx)    formed   by Drona.    (M.B.  Drona  Parva,   Chapter  20,  Verse   13). BHUMIPALA.     A  Ksatriya  king  of  ancient  India.  He was  born  from  a  portion  of  an  Asura  called  Krodhavasa. (M.B.  Adi  Parva,  Chapter  67,  Verse  61). BHUMIPARVA.     A     subdivision    of    Bhlsmaparva    in Mahabhiirata.  Chapters    11    and  12    of  Bhlsma  1'arva are  included   in   this. i     In  Agnipurana,   Chapter  278,  we  see  another  statement     that  isanlanu,  king  of   the  Lunar Balhika  and  Somada  and  of  them  Balhika  had  four  sons,  Somadatta,  Bhuri,    BhOrisravas   and   Sala. BHUMIPATI.  A  king  of  ancient  India.  There  is  a  refe- rence to  this  King  in  M.B.  Udyoga  Parva,  Chapter 117,  Verse  14. BHUMlSAYA.  A  king  in  ancient  India.  M.B.  Santi Parva,  Chapter  166,  verse  75  says  that  King  Amiirta- rayas  gave  a  sword  to  Bhumij'aya  who  gifted  it  to  Bharata, the  son  of  Dusyanta. BHUPATI.  A  visvadeva.  (M.B.  Anusasana  Parva, Chapter  91,  Verse  32). BHURI  I.  A  king  of  the  Kuru  dynasty.  Somadatta, king  of  the  Kuru  dynasty  had  three  sons,  Bhuri,  Bhuri- sravas  and  Sala.3  In  M.B.  Adi  Parva,  Chapter  185, we  read  that  they  had  attended  the  Svayamvara  of DraupadI  and  in  Sabha  Parva,  Chapter  94  it  is  said that  they  had  taken  part  in  Yudhisthira's  Rajasuya. In  Drona  Parva,  Chapter  166,  we  read  that  this  King Bhuri  was  slain  by  Satyaki  during  the  war  between Kauravas  and  Pandavas.  After  death,  Bhuri  obtained a  place  with  the  Visvedevas.  (M.B.  Svargarohana Parva,  Chapter  5,  Verse  16). BHURI  II.  A  son  of  the  sage  Suka.  Vyasa's  son,  Suka married  Plvari,  the  daughter  of  Pitrs.  She  had  four sons  by  Suka,  who  were  named  Krsna,  Gauraprabha, Bhuri  and  Devairuta,  and  a  daughter  named  Kirti. (Devi  Bhagavata,  Prathama  Skandha). BHURIBALA.  (BillMABALA).  One  of  the  hundred sons  of  Dhrtarastra.  Mahabharata  Salya  Parva,  Chap- ter 26,  Verse  14  says  that  at  the  battle  of  Kuruksetra  he was  slain  by  Bhlmasena. BHURIDYUMNA  I.  A  king  in  the  assembly  of  Yama. He  attained  Heaven  (Svargaloka)  by  virtue  of  his having  performed  godana  (gift  of  cow).  (M.B.  Sabha Parva,  Chapter  8,  Anusasana  Parva,  Chapter  76). BHURIDYUMNA  II.  A  Maharsi.  This  sage  once  went to  Hastinapura  as  a  messenger  of  peace.  On  the  way  he met  with  Sri  Krsna  whom  he  reverently  worshipped  by doing  "Pradaksinfi". BHURIDYUMNA  ill.  He  was  the  only  son  of  Viradyu- mna,  a  King.  Bhuridyumna  was  lost  somewhere  in  the forest.  (M.B.  Santi  Parva,  Chapter  127,  Verse  14) BHURIHAN.  A  Raksasa.  He  was  a  king  in  ancient times.  (M.B.  Santi  Parva,  Chapter  277,  Verse  51 ). BHURIKIRTI.  A  king.  He  had  two  daughters,  Campika and  Sumati  who  were  married  by  Lava  and  Ku;:a  res- pectively. (Ananda  Ramayana,  Vivaha  Kanda). BHORlSRAVA    (BHORISRAVAS). ( 1 )  General.     He  was  the  son  of    Somada,  a  king  of Kuruvanua     (Kuru      dynasty). (2)  Other  details.  Bhurisravas  had  two  brothers  named Bhuri  and  Sala.  They  were  all  present  at  the  Svayam- vara   of  DraupadI.    (M.B.    Adi    Parva,    Chapter    185, Verse    14). ( 3)  He  once  described  to  Duryodhana,  the  heroic  quali- ties of  the  Pandavas  and  advised  him  to  maintain  peace- ful relations  with  them.    (M.B.  Adi  Parva,  Chapter  199, Daksinatya   Patha). (4)  He   took   part  in   Yudhisthira's     Rajasuya  yajfia with    his    father    and    brothers.    (M.B.    Sabha    Parva, Chapter  34,  Verse    8). (5)  In   the  war  between  Kauravas  and  Pandavas,   he arrived  with  an  "Aksaiihim"  (A  division  of  the  army) in  order  to  give  help  to  Duryodhana.    (M.B.  Udyoga Parva,  Chapter  19,  Verse  16). dynasly,    had    three      tecs,      Dcvapi, BHOR1TEJAS 144 (6)Bhisma  once  remarked  that  Bhurisravas  deserved to  be  counted  among  the  Rathis  and  Yuthapatis. (Udyoga  Parva,  Chapter  165,  Verse  29). ( 7)  On  the  first  day  of  the  battle  at  Kuruksetra  Bhuri- sravas  fought   a   duel   with   Sarhkha.    (Bhlsma   Parva, Chapter  45,   Verse   35). (8)  He  fought  with  Satyaki  (Bhlsma  Parva,  Chapter  63, Verse  33). (9)  He  killed  the  ten  sons  of  Satyaki.   (Bhlsma  Parva, Chapter  74,  Verse  25). (10)  Defeated    Dhrs{aketu    in    battle.  (Bhlsma    Parva, Chapter  84,   Verse'  35). (11)  He  fought  a  duel  with  Bhimasena.  (Bhlsma  Parva, Chapter    11,   Verse   44). (12)  A  duel  was  fought  with  Sikhandi.    (Drona  Parva, Chapter  43,   Verse   45). ( 13)  Bhurisravas  fell  down  under  the  stroKe  of  Satyaki. (Drona  Parva,  Chapter  142,  Verse  59). ( 14)  Arjuna  cut  off  the  left  arm  of  Bhurisravas.  (Drona .Parva,  Chapter   141,  Verse  72). (15)  Enraged  by  Arjuna's  action,  Bhurisravas    squatted on  th:  ground  to  attain  Svarga  (Heaven).  (Drona  Parva, Chapter   143,  Verse  33). (16)  Satyaki  killed  Bhurisravas.  (Drona  Parva,  Chapter 143,    Verse    54). (17)  After    death    Bhurisravas    became    a    Visvadeva. (Svargarohana  Parva,  Chapter  5,  Verse  16). ( 18)  Some  of  the  other  names  of  Bhurisravas  given  in Mahabharata  are : — Bhuridaksina,    Salagraja,  Kaurava, Kauraveya,  Kauravya,  Yupaketana,  Yupaketu,  Sardula, Kurusrestha,    Kurudvaha. BHORITEJAS.  A  king  in  ancient  India.  He  was  born from  a  portion  of  the  Asura  Krodhavasa,  according to  Mahabharata,  Adi  Parva,  Chapter  67,  Verse  63). BHUSUISPA.  A  dispassionate  and  large-hearted  crow. The  residence  of  this  crow  was  a  Kalpavrksa  standing on  a  beautiful  peak  surrounded  by  luxuriant  vegetation in  the  north-eastern  corner  of  Mahameru.  There  were numerous  bird-nests  on  the  southern  branch  of  that Kalpavrksa.  In  one  of  them  lived  this  centuries-old bird. Once  when  the  sage  Vasistha  went  to  Devaloka,  he happened  to  hear  about  this  crow.  He  went  to  see Bhusunda  in  its  nest.  The  crow  recognised  Vasistha 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  interes- ted in  hearing  my  past  history  I  shall  tell  you.  Lord Sankara  the  Almighty  lives  in  this  world.  He  has  numer- ous 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  Matrs  in  his  retinue.  The  Matrs, 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  Matrs  are  eight  sisters named,  Jaya,  Vijaya,  Jayant!,  Aparahita,  Siddha, Rakta,  Alambusa  and  Ulpala.  They  have  other  follow- ers also.  Alambusa's  vehicle  is  the  crow  named  Canda. BHUSUiyDA All  these  Matrs  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  BrahmidevI   were   dancing   in    one   place, intoxicated  by  drink.  Canda,  the  crow,  who  was  Alam- busa's vehicle,  also  joined  their  company.  Completely absorbed   in   their  delirious    raptures,   the  intoxicated swans  indulged  so  freely  in  their  amorous  pleasures  with Canda  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   Brahml about   it.  The  gracious   goddess    (Brahml)    told   them that  in  their  present  state  they  were  unable  to  discharge their  duties  in  drawing  her  chariot  and  so  they  were  allow- ed 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  twenty- one  brothers,  arc  those  children.  We  and  our  mothers went    to  BrahmidevI  and  offered  worship  to  her  for  a long  time.  As  a  result,  the  Devi  woke  up  from  her  trance and  pleased  with  us,  gave  us  her  blessing.  After  that, we  went  to  our  father  (Canda)   and  off. red  our  devoted services  to  him  and    prostrated  before  him  and  Alam- busadevl.  They   blessed   us.    We   asked   our  father   to suggest  a  most  suitable  place  for  a  secluded  life.  This Kalpa  Vrksa  is  the  secluded  place  recommended  by him.  We  paid  obeisance  to  our  father  and  Alambu- sadevi  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  Sivaloka. On  hearing  this,  Vasistha  asked  Bhusunda  to  tell  him more  about  his  past  life.  Bhusunda  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,  Krta,  treta,  dvapara  and  Kali)  the  earth  was filled  with  forest  trees  and  in  another  Caturyuga,  moun- tain ranges  appeared.  I  have  seen  an  age  in  which Brahmanas  were  drunkards,  Sudras  were  virtuous  and women  of  noble  families  committed  adultery.  You have  now  been  born  in  the  eightieth  "Janma"  as  the son  of  Brahma.  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  Visnu  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 Hiranyaksa  had  taken  the  earth  three  times  to  Patala (underworld).  The  Lord  has  incarnated  six  times  as Bhargava  Rama.  Incarnation  of  Buddha  has  taken place  in  six  Kaliyugas.  Tripuradahana  (burning  of the  Tripurasuras)  has  taken  place  thirty  times.  Daksa yaga  was  broken  up  twice.  Lord  Siva  has  slain  ten Indras.  He  fought  seven  times  with  Sri  Krsna  for  the sake  of  Bana.  I  also  remember  another  epic  entitled BHUTADHAMA 145 BILVA "Ramayana",  containing  one  lakh  of  verses  and  dealing with  metaphysical  problems.  I  have  seen  the  customs of  Krtayuga  being  followed  in  Kaliyuga  and  the  customs of  Kaliyuga  being  followed  in  Krtayuga." Having  heard  the  whole  story,  Vasistha  gave  his  blessing to  Bhu^unda  and  left  the  place.  (Jnana  Vasistha, Bhu  undopakhyana). BHUTADHAMA.  An  Indra.  This  Indra  is  different from  the  actual  Indra.  There  is  reference  to  this  Indra in  Mahabharata,  Adi  Parva,  Chapter  96,  Verse  28. BHUTAJYOTI.  A  king  who  was  the  father  of  Vasu  and son  of  Sumati. BHUTAKARMA.  A  warrior  who  fought  on  the  side  of the  Kauravas  in  the  battle  at  Kuruksetra.  He  was killed  by  Satanika,  the  son  of  Nakula.  (M.B.  Drona Parva,  Chapter  22,  Verse  25). BHUTALAYA  (M).  A  famous  village  in  the  puranas. It  was  a  resort  of  thieves  and  robbers.  Dead  bodies were  often  thrown  into  the  river  which  was  flowing through  this  village.  Mahabharata,  Vana  Parva,  Chap- ter 129,  verse  9  says  that  it  was  against  Sastras  to  bathe in  this  river. BHUTAMATHANA.  A  warrior  of  Subrahmanya.  (M. B.  Salya  Parva,  Chapter  45,  Verse  69). BHUTASANTAPANA.  One  of  the  sons  of  Hiranyaksa. (Bhagavata,  Saptama  Skandha). BHfJTASARMA.  A  warrior  who  fought  on  the  side  of the  Kauravas  against  the  Pandavas.  He  had  taken  his position  in  the  "Garudavyuha"  (name  of  a  phalanx) formed  by  Dronacarya.  (M.B.  Drona  Parva,  Chapter 20,  Verse  6). BHUTAS.    (A  set  of  beings  created  by  Rudra). 1 )  General.     A  Manava  class  or  sect  in  ancient  India. In  the  Puranas,  this  Manava  sect  is  classified  into  four subdivisions.    (1 )  Dhirmapraja    (2)     IsVarapraja    (3) Kasyapiyapraja    (4)   Pulahapraja. 2)  Birth.     In  the  Brahmanda  Purana  there  is  the  follow- ing story  about  the  birth  and  shape  of  Bhutas: — Bhutas  are  one  of  the  subdivisions  of  Pulaha's  creations. Long  ago,   Brahma   asked    the   Rudra,   Nilalohita,   to perform  the  function  of  creation.  Accordingly  he  begot thousands  of  Bhutas  in  the  womb  of  his  wife  Sati.  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  Bhutas.  These  music-haters  used  serpents  as  their Yajnopa  vitas  (sacred  threads).  These  spirits  who  loitered in  Siva'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)  Bhuta  Chief.     In  the  Puranas,  Rudra  is  acknowledged as  the  Bhuta  chief.  That  is  why  Rudra  is  known  by  such names  as   "Bhutanayaka",  "Gananayaka",  "Rudranu- cara",    "Bhavaparisada"    etc.  But   since  the    common name  Rudra  is  used  for  the  ruler    (king)     of  all  the Bhutas,  Vamana  Purana  declares  that  Rudra  is  not  an individual.  Both    Vamanapurana    and    Matsyapurana represent  Virabhadra  and  Nandikesvara  as  two  Rudras who  are  the  masters  of  Bhutas.    (Matsyapurana    181, 2;  Vamanapurana  4,     17). In  Vamana  Purana,  the  number  of  Bhutas  is  given  as 1 1  crores.  Skanda,  Sakha,  Bhairava  are  the  chief  among them.  Under  them  are  innumerable  Bhutas,  Ashes and  Khatvamga  etc.  are  their  weapons.  The  emblem on  the  banner  is  a  cow  or  a  bird.  That  is  how  the Gananayakas  have  got  the  titles  like  "Mayuradhvaja", "Mayuravahana".  (Vamana  Purana  67,  1-23). 4)  War  with  Asuras.  In  the  war  between  Siva  and Andhakasura,  the  Bhutas  fought  on  the  side  of  Siva. It  was  Vinayaka,  the  master  of  the  Bhuta  hordes  who first  came  into  conflict  with  the  Asura.  In  that  battle Andhaka  defeated  Vinayaka.  After  that,  Nandi,  an- other leader  of  the  Bhutas,  attacked  Andhaka  jointly with  Vinayaka  and  defeated  him.  At  last,  Andhaka approached  Siva  himself  for  protection,  and  Siva  received him  and  appointed  him  as  commander  of  one  of  his hordes  of  Bhutas.  It  is  this  Andhakasura  who  later became  famous  under  the  name  of  Bhriigi. In  this  way,  the  Bhutas  had  fought  many  battles  with the  Asuras,  joining  the  party  of  the  Devas.  But  at  the time  of  Daksa's  yajna,  they  joined  the  party  of  the  Asuras and  opposed  the  Devas. Although  the  Bhutas  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. BHUTIVARMA.  A  Raksasa  who  was  the  friend  of Kanabhuti.  (Kathasaritsagara). BHUVANA  I.  A  Maharsi  who  visited  Bhisma  when  he was  lying  on  the  verge  of  death.  (M.B.  Anusasana Parva,  Chapter  26,  Verse  81). BHUVANA  II.  A  sanatana  Visvadeva.  There  is  a reference  to  him  in  M.B.  Anusasana  Parva,  Chapter  91, Verse  35.). BHUVANA  II.  A  sanatana  Visvadeva.  There  is  a reference  to  him  in  M.B.  Anusasana  Parva,  Chapter 91,  Verse  35.). BHUVANA.  Brhaspati's  sister.  She  was  married  to Prabhasa,  one  of  the  As^avasus.  A  son  named  Visva- karma  was  born  to  them.  (Brahmanda  Purana,  3-3-21- 29). BHUVANESA.     See  the  word  Bhadrasravas. BlBHATSU.  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".  (Mahabharata, Virata  Parva,  Chapter  44,  Stanza  18). BIDALA.     A  minister  of  Mahisasura.  (Devi  Bhagavata). BIpALOPAKHYANA.     See    the   word   Dirhdika. BIDAUJAS.  A  son  born  to  Aditi  by  the  blessings  of Visnu.  (Padma  Purana,  Bhumikanda,  Chapter  3). BILVA.  (VILVA).  A  devotee  of  Visnu.  There  is  a story  in  Skanda  Purana  about  Bilva  who  lived  as  a Vaisnavite  first  and  then  was  converted  to  a  Saivite. In  the  beginning  Brahma  created  many  things  among which  Vilva  (tree)  (Crataeva  religiosa)  also  was created.  Under  that  tree  an  anonymous  man  began  to live.  Brahma  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.  Accep- ting the  offer  Bilva  requested  Indra  to  give  him  the Vajra  (diamond)  for  the  smooth  running  of  the  adminis- tration of  the  earth.  Indra  told  him  that  vajrayudha (diamond-weapon )  would  be  at  his  disposal,  when  he thought  about  it,  if  the  occasion  required  it. Once  Kapila  a  Saivite  reached  the  palace  of  Bilva. After  a  long  conversation  both  became  fast  friends.  One BILVAKA 146 BODHISATTVA 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  pov\er  of  Siva.  So through  Siva  Kapila  got  immortality.  In  the  meanwhile Bilva  went  to  Visnu  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  Siva.  He  concentrated  his attention  on  the  worship  of  Sivalinga  at  the  forest  of Mahakala.  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  Kasyapa  praja- pati  of  his  wife  Kadru.  (Mahabharata,  Adi  Parva, Chapter  35,  Stanza  12). BILVAKATlRTHA.  A  holy  place  in  Haradvara.  It  is mentioned  in  Mahabharata,  Anusasana  Parva,  Chapter 25,  Stanza  13  that  those  who  bathe  in  this  holy  Bath  will attain  heaven. BILVAPAl^DURA.  A  serpent.  The  father  of  this  serpent was  Kasyapa  and  mother,  Kadru.  (M.B.  Adi  Parva, Chapter  35,  Stanza  12). BILVAPATRA.  A  serpent  born  in  the  family  of  Kasyapa prajapati.  (M.B.  Udyoga  Parva,  Chapter  103,  Stanza 14). BILVATEJA.  A  serpent  born  in  the  family  of  Taksaka. This  serpent  was  burnt  to  death  by  falling  in  the  sacrificial fire  of  Janamejaya.  (M.B.  Adi  Parva,  Chapter  57, Stanza  9). BINDUGA.  A  Brahmana  who  lived  in  the  village  of Baskala.  Being  a  frequenter  of  the  houses  of  harlots and  of  various  other  mean  habits,  he  had  led  his  wife Cancala  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  Cancala  to  hear  the  Siva  Purana recited  and  she  got  her  shape  of  devil  changed.  She requested  Parvati  to  change  the  shape  of  her  husband also.  Parvati  sent  her  attendant  Tumburu  to  Binduga to  tell  him  the  story  of  Siva  and  thus  he  also  got  his  form changed.  (Siva  Purana  Mahatmya). BINDUMATl.  The  queen  of  the  great  King  Mandhata. BindumatI  was  the  daughter  of  the  King  Sasabindu. Purukutsa  and  Mucukunda  were  the  two  sons  born  to her  from  Mandhata.  (Devi  Bhagavata,  Skandha  7). BINDUSARAS.  A  holy  place  famous  in  the  Puranas. The  following  information  is  obtained  from  the  Puranas about  this  holy  place. f  1 )  Bindusaras  lies  on  the  north  of  the  Mount  Kailasa. (Mahabharata  Sabha  Parva,   Chapter  3,  Stanza  2). ( 2)  It  was    at  Bindusaras  that  Bhaglratha  did  penance to  bring  down  Ganga  to  the  earth  (Sabha  Parva,  Chapter 3,  Stanza  10). ( 3)  Devendra  performed  hundred  sacrifices  at  this  place. (Maha  Bharata,  Sabha  Parva,  Chapter  3). (4)  Once    Siva    performed    a    sacrifice    at   Bindusaras. (Sabha   Parva,  Chapter   3). ( 5)  Sri  Krsna  did  penance  here  for  several  years  to  get righteousness.    (Sabha  Parva,  Chapter    3,   Stanza    11). ( 6)  At  this  place,  Maya,  the  asura  gave  Ar  juna  the  famous conch  known  as  Devadatta  and  to  Bhlmasena  the  famous club  of  Vrsaparva.  (Sabha  Parva,  Chapter  3). BODHA.  A  king.  In  the  Mahabharata,  Sabha  Parva, Chapter  14,  Stanza  20,  mention  is  made  that  this  King fled  to  South  India  with  his  brothers  and  relatives  fearing the  attack  of  Jarasandha. BODHA(M).  A  place  in  ancient  India.  It  is  famous in  the  Puranas.  Mention  is  made  about  this  place in  M_ahabharata.  Bhisma  Parva,  Chapter  9,  Stanza  39. BODHAYANA.  An  individual  of  the  lineage  of  teachers. (See  the  word  Guruparariipara ) . BODHISATTVA.  A  good-natured  husband  generally quoted  in  Sanskrit  works.  The  following  is  the  story given  about  him  in  Kathasaritsagara,  Tarariga  9. Once  there  lived  a  wealthy  Vaisya.  who  had  a  son  named Bodhisattva.  When  the  childhood  of  the  boy  was  at  an end  his  mother  died.  The  Vaisya  married  again  and  got his  son  also  married.  Because  of  the  ear-buzzing  of  his wife,  the  Vaisya  drove  his  son  out  of  the  house.  Bodhi- sattva 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  Vaisya,  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  rep- lied that  his  enemies  had  done  so,  with  the  intention  that he  might  die  suffering  severe  pain  for  a  long  time.  The Vaisya'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  Vaisya'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  Vaisya'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 BODHYA 147 BRAHMA was  pleased  at  the  virtuous  character  of  the  son  of  the Vaisya.  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.  Trie  son  of the  Vaisya  became  King.  He  never  even  thought  of women  who  are  generally  fickle  and  wicked. The  wicked  wife  of  the  Vaisya'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  reveal- ed everything  to  them.  The  ministers  disfigured  her  and drove  her  away. BODHYA.  A  famous  teacher-priest.  Once  there  was  a discussion  between  Nahusa  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  tea- cher of  none.  I  take  the  world  as  my  teacher.  I  learned the  lessons  of  harmlessness  from  snakes,  disappointment from  Pirigala  the  harlot,  self-sacrifice  from  animals, concentration  from  the  archer,  and  loneliness  from  a  maid who  is  a  spinster.  (M.B.,  Sand  Parva,  171,  56,  61 ). This  hermit  came  to  the  King  Yayati  and  taught  him philosophy  and  ethics.  The  whole  of  the  Chapter  171 of  Mahabharata,  Santi  Parva,  comprises  the  exhortations of  this  hermit,  which  are  known  by  the  famous  name Bodhya -Gita  (Song  of  Bodhya). BRADHNA&VA.  A  king.  Agastya  once  approached  this King  to  request  him  for  some  wealth.  (See  the  word Agastya). BRAHMA   : One  of  the  trimurtis  of    the  Hindu  Pantheon.  The  tri- murtis  are  Brahma,  Visnu  and  Siva. 1 )  General  information.     God  who  is  the  creator  of  the Universe.  It  is  mentioned  in  the    Puranas   that  Brahma creates,  Visnu  preserves  and    Paramasiva    destroys  the universe. 2)  The  birth  of  Brahma.     The    birth  of  Brahma  is  from the  nave  of  Visnu.  It  is  mentioned  in  Devi  Purana, Skandha   1,   about   the  birth  of  Brahma  as  follows: — In  the  beginning  Mahavisnu  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 : — "Sarvarh        khalvidamevaharh        nanyadasti      sanata- nam".*     Mahavisnu     was    amazed    at    this  ethereal voice.  He  did  not  know  whose  oracle  it  was.  Still  He lay    meditating     upon  the  words.    Then     Mahadevi, with  four  hands  and  weapons  such  as  Sankha  (conch), Cakra     (wheel),    Gada     (club),    Padma     (lotus)  and maids  who  are  prosperities  and  having  worn  glorious clothes  and  ornaments,  and  accompanied  by  the  Saktis (powers)  named  Rati,  Bhiiti,  Buddhi,  Mati,  Klrti, Dhrti,  Smrti,  Sraddha,  Medha,  Svadha,  Svaha,  Ksudha, Nidra,  Daya,  Gati,  Tusti,  Pusti,  Ksama,  Lajja,  Jrrhbha and  Tandra,  appeared  before  Mahavisnu,  who  was struck  with  wonder.  Mahadevi  said,  "Oh,  Visnu,  what is  there  to  wonder  at  ?  Every  time  the  universe  is  sub- jected 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  Brahma  will  be  born.  His  attribute  is Rajoguna  (activity,  passion  or  motion ) .  From  the  middle of  the  eyebrows  of  Brahma,  will  be  born  Rudra,  whose attribute  will  be  Tamasaguna  (darkness).  Brahma, with  the  power  of  penance,  will  acquire  the  ability  of creation  and  by  his  attribute  of  Rajoguna  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  ofVisnu  a  lotus  grew  up  and in  that  lotus  flower  Brahma  took  his  form.  The  same Brahmadeva  did  penance  before  Mahavisnu  and  Jaga- damba,  who  were  pleased  at  his  penance  and  gave  him all  the  boons  he  wanted.  After  that  Brahma  began  the work  of  creation.  He  created  with  his  mind  the  Saptarsis, (seven  sages)  and  then  the  Prajapatis  (the  lords  of emanation).  From  them  all  the  movables  and  the immovables  in  the  universe  came  into  existence.  (Devi Bhagavata,  Skandha  7). In  manusmrti,  Chapter  1 ,  the  following  stanza  about  the creation  of  Brahma  occurs. "Tadandamabhavad   haimam Sahasramsusamaprabham    / Tasmin  jajne  svayam   Brahma Sarvalokapitamahah"    // That  egg  was  as  radiant  as  the  Sun,  with  the  colour  of gold.  Brahma  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 Brahma,  in  the  golden  germ  of  the  egg,  the  supreme  power entered  the  life  that  is  to  become  Brahma  as  its  inner guide.  That  Brahma  is  known  as  the  Pitamaha  (Grand- father of  the  manes )  or  Paternal  grandfather  of  all  the worlds." Vamanapurana  Chapter  43  states  as  follows  about  the creation  of  Brahma    : — 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.  Brahma  who  had  been  inside  the egg  went  to  a  long  sleep.  The  sleep  continued  for  a thousand  yugas  (ages )  when  Brahma  woke  up ;  as Sattva  guna  (purity)  was  the  foremost  attribute  of  him, he  saw  that  the  world  was  void.  When  the  thought  of creation  occurred  in  his  mind  Rajoguna  (activity  or passion)  became  his  foremost  attribute.  Rajas  is  the attribute  that  creates  and  Sattva,  that  which  preserves. At  the  time  of  destruction  Tamoguna  (darkness)  be- comes the  foremost  attribute.  That  Bhagavan  (Supreme I     Idam  sarvam  khalu  aham  eva,  Sanatanam   anyad  nasti.    All  these  are  myself.     Except  me  there  is  nothing  eternal. BRAHMA 148 BRAHMA Spirit)  the  Purusa  (the  Male  creative  Energy)  pervades over  everything,  in  all  the  living  worlds.  That  Eternal Being  is  Brahma,  Visnu,  Siva. Knowing  that  the  world  was  lying  in  pure  water,  the Bhagavan  (Supreme  Being)  cut  the  egg  open.  From  it  the Omkara    (the  sacred  syllable  'Om' )    emanated.     The first  sound  of  it  was  'Bhuh',  the  second,  sound,  'Bhuvah' and  the  third  sound  'Svah'.  So  they  came  to  be  known as  "Bhurbhuvah  Svah".  Then  the  glorious  radiance  of the  sun  was  born  from  it  and  Brahma  the  grandfather  of the  worlds  originated  in  the  centre  of  the  egg. 3)  Instigation  to  compose  Ramayana.     It  was  Brahma  who instigated  Valmlki  to  compose  the  Ramayana. 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  Tamasa.  Seeing  this  Valmiki  cursed  the fowler.  The  curse  came  out  of  the  mouth  of  Valmlki in  the  form  of  a  verse,1  "ma  nisada  pratistham  tvama- gamah  sasvatih  samah,  yat  krauncamithunadekam, avadhih  kamamohitam,"  which  according  to  hearsay, is  the  first  piece  of  poetry  in  the  world.  Brahma  who was  attracted  by  the  poetry  came  to  the  hermitage  of Valmiki  and  instigated  him  to  compose  the  story  of Rama  in  verse.  It  is  stated  in  Valmiki  Ramayana, Balakanda,  Sarga  2,  that  the  Ramayana  was  composed thus. 4)  Havana  is  given  a  boon.     It  was  Brahma  who  made Ravana  an  ever-powerful  hero.  Penance  was  done  by Ravana  in  the  vicinity  of  the  Himalayas  and  Brahma appeared  before  him  and  granted  him  the  boon  that  no living  creature  except  man,  would  kill  him.  (Valmiki Ramayana,  Bala  Kanda,  Sarga  16). 5)  The  loss  of  a  head.     Long  ago  Siva  plucked  off  a  head of  Brahma.    This  story  occurs  in  various  puranas  with slight  changes.  Two  of  them  are  given  below:— (1)  In  olden  days,  in  the  period  of  Satyayuga,  Maha- visnu  did  penance  in  Svetadvlpa    (the  island  Sveta) to  obtain  Eternal  Bliss,  being  deeply  engaged  in  the  study of  Brahmavidya.  Brahma  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  extre- mity 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  Visnu  went  down- wards to  find  out  the  bottom  and  Brahma,  upwards  to the  top.  Visnu  travelled  for  a  long  time  and  finding  no end  thought  the  attempt  futile  and  returned  to  the  start- ing point  with  disappointment  and    sat  down. Brahma  travelled  upwards  for  a  long  time  and  found  no end.  On  the  way  he  saw  the  petal  of  a  pandanus  flower, coming  down  from  the  sky.  Brahma  took  it  and  joyfully returned    and    said    haughtily  to  Visnu   :  "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  ?" Mahavisnu  did  not  believe  the  words  of  Brahma.     So  he called  the  Pandanus  flower  to  him  and  questioned   it. The  Pandanus  flower  took  false  oath  and  witnessed  in favour  of  Brahma,  who  had  asked     the    flower    before- hand   to   be   on   his  side.  Mahavisnu   did   not   believe this  either  and  said,  "Let  Siva  be  witness  to  this  flower". Siva  at  these  words  appeared  before  them  and   revealed the  deceit  played  by  Brahma  and  the    flower  and  then cursed    the   Pandanus   flower      that    thenceforward    it should  not  have  a  place  among  the  flowers  of  oblation to  Siva.  Then  Siva  got  angry  and  plucked  off  a  head of  Brahma.  That  is   the  skull  Siva  uses  for  receiving alms.    (Devi    Bhagavata,    Skandha    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.  Bhagavan, (Supreme  Being)  was  sleeping  continuously  for  so  many thousands  of  nights.  At  the  end  of  the  night  Bhagavan assumed  the  attribute  of  Rajas  (Activity)  and  got  ready for  the  work  of  creation.  He,  the  knower    of  all  Vedas and  Vedarigas  appeared  in  the  shape  of  a  wonderful  be- ing 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  Purusa    (the  male  creative  energy). Then  the  Mahatma  (the  Supreme  Spirit)  created  Aharii- kara  (Egoism).  It  affected  Brahma  and  Siva.  Overcome by  egoism,  Siva  said  to  Brahma: — "Who  are  you  ?  Who created  you  ?"  Swelled  with  egoism  Brahma  asked  in reply: — "Who  are  you?  Who  are  your  parents?  Let me  hear  it."  This  talk  ended  in  a  quarrel.  The  origin  of Bhagavan  (the  Lord)    was  from    this  quarrel.   Immedi- ately after  his  birth  the  Lord  took  an  unparralleled  lute and  playing  it,  went  up  to  the  sky.  Siva  being  defeated by  Brahma,  bowed  his  head  and  coloured.  While  Para- mesvara  was  standing  angrily  thus,  the  fifth  face    told him,  "You,  who  are  having  three  eyes  and  whose  attri- bute 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  Siva  grew  more  and more  angry,  opened  his  third  eye  and  looked  steadily at  Brahma  to  burn  him.  Seeing  the  faces  shining  like  the Sun  Brahma  said, "When  you  beat  on  water,  bubbles  will appear.  But  do  they  have  any  prowess  ?  Hearing  this, Siva  plucked  off  the  head  of  Brahma  with  the  tip  of  his finger    nails.    (Vamana  Purana,    Chapter    2). 5)   Changing  Vijayalaksmi  to  Lankalaksmi,  by  curse.    Vijaya- laksmi, one  of  the  eight     Laksmis,  was  the  treasury- keeper  of  Brahma.     Once  she  became  careless  in  dis- charging her  duties.  Brahma  got  angry  and  cursed  her. "You  go  to  Ravana  and  keep  his  tower".  She  humbly requested  for  absolution  from  the  curse.  Brahma  said, "At  the  time  of  the  incarnation  of  Sri  Rama,  a  monkey- hero  named  Hanuman  will  reach  Lanka  in  search  of  Sri Rama's  wife,  whom  Ravana  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  Vijayalaksmi  was  born  in I     You  forester,  your  life  will  not  continue  for  many  years    since  you  have  killed  one  of  the  couple  of  snipes. BRAHMA 149 BkAHMA Lanka  under  the  name  Laiikalaksml.  When  Hanuman jumped  to  Lanka  she  prevented  him,  and  he  struck  her down  to  the  ground.  (Kariipa  Ramayana,  Sundara Kanda). 6)  Brahma  cursing  the  daughters  of  Himavdn.    Three  dau- ghters named  Kutila,   Ragim  and  ParvatI  and  a  son named   Sunabha  were  born   to  Himavan  by  his  wife Mena.  The  three  daughters  went  to  the  Himalayas  for penance,  to  get  Siva  as  husband.  They  were  not  even six  years  old  then.  The  devas  saw  them.  The  Adityas and  the  Vasus  took  Kutila  who  was  doing  penance,  to the  world  of  the  gods.  All  the  gods  gathered  together and  asked  Brahma.   "Oh  Lord,  be  pleased  to  tell  us  if this  girl  will  be  able  to  bear  a  son  who  could  kill  Mahisa- sura".  Brahma    replied.   "This    poor   girl   will  not    be capable  of  bearing  the  radiance  of  Siva.  So  let  her  go away."  Kutila  got  angry  at  Brahma  and  said  "Lord, I  will  try  to  become  fit  to  bear  the  unbearable  radiance  of Siva.  Harken,   I  will  do  penance  properly  and  please Visnu  and  make  Siva  bow  his  head.   I  take  a  vow  to that   effect."  Brahma   became   angry  and  told   Kutila, "You,  wicked  Kutila,  you  did  not  succumb  to  my    words. So  by  my  curse  you  will  be  turned  to  water." Kutila  having  been  cursed  by  Brahma  became  water and  began  to  Hood  the  world  of  Brahma.  Seeing  the  flow of  water,  Brahma  made  cause-ways  on  four  sides  with  the Vedas  of  Rg,  Yajus,  Sama  and  Atharva.    Thus  being tied  up  she  stays  in  the  world  of  Brahma. The  Devas  took  Ragim  also  before  Brahma  and  put  the same  question.  The  reply  of  Brahma  was  the  same  as before.  She  also  got  angry  and  said  to  Brahma.  "I  will do  great  penance  so  as  to  enable  to  give  birth  to  one  in my  family  to  be  the  killer  of  Mahisasura."  Brahma cursed  her  also.  "You  are  deliberately  disobeying  my words  which  even  devas  won't  gainsay.  So  you  will  be- come the  colours  of  the  twilight."  Thus  she  became  the fast  colours  of  the  twilight,  and  her  body  was  divid- ed among  the  Pleiades.  (Vamana  Purana,  Chapter 51). 7 )  Giving  a  boon  to  a  tiger  and  golden  colour  to  Pdrvati.  The first  name  of  ParvatI,  the  daughter  of  Himavan  was  Kali. She  was  given  this  name    (Kali)  because  of  her   dark complexion.  After  the  marriage  Siva  and  ParvatI  led  a household  life  in  the  golden  house  built  by  Visvakarma. Once  Siva  called  Devi  humorously,  by  the  name  Kali. ParvatI  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  Kali  again."  Saying  thus,  ParvatI  bowed  before Paramesvara  and  bidding  good-bye  she  went  up  into  the air  and  reached  the  peak  of  Himalayas  and  thought  of Jaya,    Vijaya,   Jayanti    and    Aparajita.  Instantly    they arrived  to  see  Kali.  They  got  permission  and  stayed  with ParvatI  to  attend  on  her. While  Parvati  was  engaged  in  doing  penance,  a  tiger, with  his  weapons  of  tusks  and  claws  came  there  from  the jungles  of  the  Himalayas.  Uma  (Parvati)  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  Devi with  staring  eyes  and  consequently  it  lost  one  eye. Pronouncing  the  word  Brahma  Devi    did  penance  for  a hundred  years.  After  that  Brahma,  the  Lord  of  the  three worlds  appeared  before  her  and  said  to  her:  "I  am  much pleased.  Your  penance  was  flawless.  Ask  your  boon." Kali  replied,  "Oh,  Lotus-born  !  First  give  this  tiger  a boon.  It  will  please  me."  Then  Brahma  gave  the  wonder- ful tiger  leadership  of  the  Ganas,  devotion  to  Siva,  invin- cibility and  righteousness.  After  giving  the  tiger  this  boon Brahma  told  ParvatI,   "Now,  Ambika,  ask  your    boon. Don't  hesitate,  I  will  grant  the  boon."    Then  ParvatI asked    the   boon.  "Brahma,   give   me   golden   colour". Brahma  said  "Let     it  be  so",  and  disappeared.     The dark  complexion  of  Parvati  disappeared.  She  got  the colour  of  the  filament  of  the  lotus  flower.  From  the  dis- carded skin  Katyayanl  was  born.    Then  Indra  appeared and  asked  for  her  as  a  gift.  Indra    requested  Parvati    on behalf  of  heaven.  "Let  me  have  her.  Let  this    KausikI be  my  sister.  Because  she  was  born  from  your  Kosa, (outer  skin)  she  is  KausikI,  I  am    also  Kausika."  Devi gave  the  beautiful  KausikI  to  Indra.  Sahasraksa  (Indra who  has  thousand  eyes)  took  her  to  the  Vindhya  moun- tain; when  they  reached  there  Indra  told  her.  "You  stay on  this  mount,  honoured  and  revered  by  gods.  You  will be  known  as  Viridhyavasini  (who  stays  on  the  Vindhya). He  consecrated  the  goddess  there.  She  was  given  a  lion as  her  carrier    (Vahana)    "You  destroy  the  asuras  ?" saying  so  Indra  returned  to  Heaven.    (Vamana  Purana, Chapter  54). 8)  Brahma  became  river.  Long  ago  in  the  period  of Caksusa  manvantara  (the  age  of  a  Manu),  Brahma decided  to  perform  a  sacrifice  on  the  Sahya  Mountain and  preparations  were  made  for  it.  Brahma  came  with Visnu  and  Siva.  Bhrgu  and  the  other  hermits  took  their seats.  Mahavisnu  called  Svaradevi,  the  wife  of  Brahma. But  she  was  very  slow  in  coming.  The  hermit  Bhrgu said  to  Visnu  :  "You  yourself  have  gone  to  call  Devi. But  she  is  very  slow.  The  auspicious  moment  is  coming to  an  end.  So  how  are  we  to  commence  the  rituals  ?" "If  Svara  does  not  appear  before  the  end  of  the  stipulated time  we  shall  seat  Gayatrl  in  her  place,"  said  Visnu. Siva  also  agreed  to  it.  So  Bhrgu  seated  Gayatrl  on  the right  side  of  Brahma  and  the  rituals  were  performed.  By then  Svara  reached  the  sacrificial  hall.  When  she  saw that  Gayatri  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  Svara,  Gayatrl  rose  up  trembling,  and  cursed Svara  also  to  become  a  river.  Before  Svara  was  changed to  a  river,  Brahma  and  the  other  gods  rose  up  and requested  for  absolution  from  the  curse.  Svara  said, "Gods,  it  is  because  you  have  not  given  oblations  to Ganapati  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." BRAHMA Thus  Brahma,  Visnu  and  Mahesvara  became  rivers with  their  portions.  Brahma  became  the  fast-flowing Kukudmati,  Mahavisnu  changed  to  river  Krsna  and Siva,  the  river  Venl.  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.  Svara  and  Gayatrl flowed  as  two  rivers  to  the  west  and  then  joined  together as  one  river  called  Savitrl.  Visnu  and  Siva  who  were consecrated  at  the  sacrifice  by  Brahma  came  to  be  called Bala  and  Atibala  (Powerful  and  more  powerful).  This  is the  origin  of  the  rivers  in  Kerala.  (Padma  Purana, Chapter  113). 9)  Brahma   is  not  worshipped.     Long  ago   Brahma  and Visnu  went  to  see  Siva  near  Himavan.  They  saw  a  shin- ing 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  Siva  who  appeared  before  them  and  asked  them what  boon  they  desired.  Brahma  asked  Siva  to  take birth  as  his  son.  Siva  did  not  like  this  and  said  that  no- body would  worship  Brahma  because  of  his  extravagant desire  (namely,  to  have  Siva  as  his  son).  Visnu  requested that  he  should  be  made  a  servant  at  Siva's  feet.  So Visnu  incarnated  as  Siva's  Sakti (power).  That  Sakti  is Parvatl.    So  Visrrn  and  Parvati  are  one  and  the  same  in  a sense.    (Kathasaritsagara,   Kathapuhalambakarh,      Ta- rahga  1 ) . 10)  The  abode  of  Brahma.     It  is  said  in  Devi  Bhagavata, Skandha  8,  that  the  abode  of  Brahma  is  on  the  top  of Mount  Mahameru.  There  are  nine  towns  there.  Mano- vati  which  is  in  the  centre,  is  the  town  of  Brahma.  Due east  of  Manovati  stands  Amaravati,  the  town  of  Indra. On  the  south-east  corner  there  is  RajovatI  which  is  owned by  Agni  (fire-god).  Due  south  of  Brahmapurl  there  is the  town  of  SamyamanI  which  is  the  town  of  Yama  (God of  death)  On  the  south  west  corner  there  is  the  town  of Nirrti.  It  is  named  Krsnanjana.  On  the  west  there  is the  town  called  Sraddhavatl.  It  is  the  abode  of  God Varuna.  On  the  north-west  corner  there  is  the  town called  GandhavatI  which  is     the  abode  of  Bhagavan Vayu  (Wind-God ) .  Due  north  to  Brahmapurl  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  Siva.  It  is  known  as  Yasovati. 1 1 )  The  sons  of  Brahma.     Brahma  is  the  creator  of  all the  living  things  in  the  world.  Still  mention  is  made  in  the Puranas  about  countless  divine  persons  who  were  born from  the  mind  and  body  of  Brahma,  directly  and  indi- rectly.    They  are  given  below  i»i  groups (1 )  Marlci,  Ahgiras,  Atri,  Pulastya,  Pulaha,  and  Kratu. It  is  mentioned  in  the  Mahabharata,  Adi  Parva,  Chapter 65,  Stanza  10,  that  these  six  grand   hermits  were  born from  the  mind  of  Brahma. (2)  Dhata   and   Vidhata.  It   is   mentioned  in   Maha- bharata Adi  Parva,  Chapter  66,  Stanza  51   that  these two  were  good  sons  born  to  Brahma. (3)  Rudra.  Mention  is  made  in  Agni  Purana,  Chapter 20,  that  Brahma  had  a  roaring  son  who  was    named Rudra. (4)  Svayarhbhuva    Manu.      It    occurs    in    Bhagavata Skandha   1 1 ,  that  Manu  Svayambhuva  was  the  son  of Brahma. (5)  Kandarpa     (Kamadeva— Cupid).  In    Kathasarit- 150  BRAHMA sagara,  Lavanakalambaka,  Taranga,  6,  it  is  mentioned that  Cupid  was  born  from  the  Egoism  of  Brahma. (6)Madhuka  and  Golika.  In  Uttara  Ramayana,  men- tion is  made  that  from  the  playful  habit  of  Brahma,  a giant  named  Madhuka  and  a  giantess  named  Golika were  born. (7)  Bhrgu.  It  is  mentioned  in  Mahabharata,  Adi  Parva, Chapter  5,  Stanza  8,  that  the  hermit  Bhrgu  was  the  son of  Brahma. (8)Jarhbavan.  It  is  seen  in  Kaihpa  Ramayana  that Jarhbavan  was  born  from  the  sweat  of  Brahma. (9)  The  Sanakas.  In  Bhagavata  mention  is  made  that the  Sanakas    (Sanaka,  Sananda,  Sanatana  and  Sanat- kumara)  were  sons  of  Brahma. (10)  In    Mahabharata,    Anusasana    Parva    there    is    a passage  given  as  the  words  of  Vasistha  spoken  to  Bhrgu, about  the  birth  of  many  of  the  sons  of  Brahma.  "May I  tell  you  a  story  I  have  heard  long  ago  about  the  revela- tion of  Brahma    of    himself? Lord  Rudra  took  the  form  of  Varuna  and  performed  a sacrifice.  Many  hermits,  all  the  devas,  Agni  and  others, Vasatk~ra  (Exclamation  in  sacrifice)  which  took  body, and  all  yajnangas  came  to  the  sacrificial  hall.  All  the expedients,  all  the  glories  which  are  thousands  in  number took  shape  and  came  to  the  sacrifice.    Rgveda  arrayed in  garments  of  heroism  came  there.  All  the  omens,  all the  voices,  all  the  emotions,  all  the  etymologies  of  pro- nouncing Veda  Suktas,  all  the  svarabhaktikas,  Orhkara (the  syllable  Orh)  the  eye  of  all  the  Vedic  metres  and their  theories,  all  restraints  and  donations,  all  Vedas, Upanisads,  accomplishments,  Savitri,  the  past,  the  near future  and  distant  future,  all   these  came  there.  The Lord  Siva  held  everyone  of  them.  He  offered  his  spirit by  his  spirit.  The  sacrifice  took  many  forms  and  shed radiances.  Paramasiva  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  Brahma,  Siva,  Rudra, Varuna,  Agni,  and  Prabhavati.  Siva  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  Paramesvara,  who  was  in  the form  of  Varuna,  was  greatly  pleased.  Seeing  the  pleased celestial  maids  standing  in  rows  passion  arose  in  Brahma. He  had  seminal  discharge.  Aditya   (the  Sun)  took  the earth  on  which  the  semen  fell  and  threw  it  into  the  sacri- ficial fire,  which  blazed  furiously.  Brahma  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  non- living 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  Angiras.  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  Marlcis BRAHMA 151 BRAHMA (rays)  of  the  fire  Marlci  the  father  of  Kasyapa  was  born. From  the  Kusa-grass  spread  on  the  floor  of  the  hall  of sacrifice,  the  Bilakhilyas  were  born.  Atri  also  was born  from  the  Kusa-grass.  The  noble  hermits  called Vaikhanasas,  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  Asvins were  born.  The  rest  of  the  Prajapatis  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  Sruti  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  Masas  (months),  the  sap  of  the  tree  is  called Paksa  (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  Muhurtas (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  Adityas  of  the  extreme  radiance  were  born. The  planets  and  stars  which  stand  in  their  places  in the  sky  are  the  charcoal  of  the  fire.  Brahma  declared  that fire  was  Brahma  the  supreme  spirit,  eternal  and  the giver  of  all  wishes.  The  sinless  Mahadeva,  who  was  in the  form  of  Varuna  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  Bhrgu,  Angiras  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."  Brahma  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  Bhrgu  and  others  is from  the  oblation  of  my  sperm."  The  Gods  who  heard these  arguments  bowed  their  heads  before  Brahma  and greeting  him  said,  "Lord  Brahma,  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  Varuna  have  their  wishes." 12)  Brahma,  and  the  giantess  Karkkati.  In  days  of  old,  a ferocious  giantess  named  Karkkafi  lived  on  the  northern side  of  the  Himalayas.  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  Himalaya  Moun- tain, 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  Brahma  appeared  before  her and  told  her  that  she  could  ask  for  any  boon.  She  said "I  wish  to  become  a  Suci  (Needle)  as  hard  as  iron,  hav- ing the  form  of  disease.  This  is  the  boon  I  pray  for, Brahma".  Brahma  blessed  her  and  said,  "Let  it  be  so, my  daughter,  you  shall  be  a  sucika  (needle)  with  the prefix  'V'  that  is  Visucika  (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). "oih,  hrarh,  hrirh,  srhh,  sarh,  visnusaktaye,  namah; bhagavati  visnusakti  ehi,  enaih  hara  hara:  dehe  hana hana  ?  paca  paca  !  matha  matha  :  utsadaya  utsa- daya  :  dure  kuru  kuru  svaha — visucike  !  tvaih  hima- vantarh  gaccha  ?  jivasarah  candramandalam  gatasi svaha." Saying  these  words  Brahma  disappeared.  Karkkati  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  needle- form.  Karkka{I  again  went  to  the  vicinity  of  the  Hima- layas 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  Brahma  appeared  before  her  and  said,  "daugh- ter Karkkati,  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  remem- bered about  worldly  things  and  felt  hunger.  She  remem- bered, "Brahma  has  ordained  the  wicked  as  my  food. So  I  shall  seek  them."  Thinking  thus  she  went  to  a  jungle in  the  vicinity  of  the  Himalayas.  That  was  the  dwelling place  of  foresters.  In  that  dark  night  the  King  and  the minister  of  the  foresters  approached  the  place  where Karkkati  sat.  Karkkati  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  Karkkati  showed  her  tusks  and  lau- ghed 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 BRAHMA 152 BRAHMA 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  Karkkati  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  ans- wers you  will  be  saved."  The  King  agreed.  The  ques- tions 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  station- ary 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   be- fore 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  (Jnanasvarupa).  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  Karkkati  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  oiler  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  dtstined  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." Karkkati  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  coun- tries, and  were  given  to  Karkkati.  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  Himalayas,  (jnanavasistha). 13)  Brahma  and  Haindavas.  At  the  end  of  the  day  of Brahma  there  was  the  great  flood,  and  destroying  all  the heavens,  Brahma  went  to  sleep.  He  woke  up  next  morn- ing 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  Brahmas  and  the  count- less devas  (gods)  under  them  were  doing  their  routine work.  Brahma  stared  at  the  worlds  for  a  long  time  think- ing "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  Marici  and others  erected  a  beautiful  shed  called  Suvarnatatam, in  a  corner  of  Jariibudvipa  in  the  valley  below  Kailasa. A  Brahmana  named  Indu  arose  from  that  hall. The  Brahmana  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  Kailasa  and  did  penance  to  get  children.  They entered  a  natural  arbour  which  was  quite  silent  and  began severe  penance.  Siva  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 BRAHMA 153 BRAHMA penance,  as  they  had  no  relatives  left  to  care  for  them. They  abstained  from  all  the  pleasures  of  the  world  and reached  Kailasa.  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  house- holder. 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  inde- pendent 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  Brahmamuhurtta  (a  period  in  the  life  of Brahma).  So  what  is  there  substantial  and  eternal? "Brahma  alone  is  eternal  and  indestructible."  said  the eldest  brother.  "Concentrate  your  mind  and  say  to  your- self, 'I  am  the  supreme  Being  Brahma  seated  on  a  lotus', and  meditate  upon  it  and  pray  for  it  and  knowledge  of Brahma  will  be  conferred  upon  you. "They  understood this  and  thus  the  ten  brothers  became  Brahmas.  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.  Brahma commenced  his  activity.  (Jnanavasistha). 14)  The  age  of  Brahma.    Forty- three  crores  twenty  lacs of  human  years  is  one  four-yuga    period    called   'Deva- caturyuga'  (a  period  of  four  yugas  of  the  devas  or  gods ) . One  thousand  deva  caturyugas  will  make  one  Mahayuga (great  yuga)    A  Mahayuga  is  a  day  time  of  Brahma. During  the  period  of  one  Mahayuga,  that  is,  during one  day  of  Brahma,  fourteen  Manus,  one  after  another, help   Brahma  in  doing  the  work  of  creation.  This  is  the time  of  the  seventh    Manu     in  the  present  day  time (Kalpa)of  the  present  Brahma.  The  period  of  six  Manus are  over  in  the  present  day  time  of  the  present  Brahma. Vaivasvata  is  the  present  Manu.  Brahma  wakes    up   in the  morning — the  beginning  of  a  Kalpa.  Those  which underwent  destruction  in  the  night,  are  created  again in  the  morning.  As  Brahma  wakes  up  daily  in  the  morn- ing, what  are  the  things  created  before,  which  do  not undergo  destruction  ?  At  that  time  there  will  remain, without  destruction,  six    or  twentyfour  tattvas  (princi- ples )    which   are   natural   creations.  These  twenty-four principles  are  not  the  creation  of  Brahma.  He  who  is beyond  names,  He  who  created  Brahma  in  the  lotus flower,  created  them.  Brahma  who  was  originated  in  the lotus  which  grew  from  the  nave  of  Narayana  performs the  work  of  creation  guided  by  these    twentyfour  princi- ples. The  work  of  creation  performed  by  Brahma  is called    Pratisarga      (substitute     creation).    Everything Brahma  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  Brahma.     The  life  of  Brahma  is  hundred years,    that   is    thirty-six  thousand   Brahma   days    and and  Brahma  nights.  At  the  expiry  of  this  period  the  life of  Brahma  will  come  to  an  end,  and  will  dissolve  in Narayana.  Thus  crores  and  crores  of  Brahmas  have appeared  and  passed  away   and  in  future    also    crores will  appear  and  pass  away.  (Bhagavata). 15)  The  creations  and  substitute  creations  of  Brahma.  The creations  performed  by  Brahma  are  of  two  kinds.  The first  is  Sarga  or  creation  and  the  second  is  Pratisarga  or substitute  creation.  In  the  first  Kalpa  when  a  Brahma 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  Brahma  they  help  Brahma  in  the  work  of  creation. In  a  sense  they  could  be  called  Prajapatis  (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  Brahma.  The  Sanakas,  Karddama, Marlci,  Atri,  Aiigiras,  Pulastya,  Pulaha,  Kratu,  Bhrgu, Vasistha,  Daksa,  Narada,  Dharma,  Adharma,  Nirrti, SarasvatT,  Kama,  Atharva,  the  Manes,  Agni,  Sthanu, and  Svayarhbhuva  :  these  do  not  end  at  the  end  of  a Brahma's  day  (or  Kalpa)  and  will  be  dissolved  only  when Brahma  is  dissolved.  A  Brahma  creates  in  his  first  morn- ing not  only  persons  from  Sanaka  to  Svayambhuva,  but also  creations  which  have  a  history  only  up  to  the  end of  that  day,  such  as  the  lokas  (worlds)  of  Bhuloka, Bhuvarloka  and  Svarloka,  and  minerals,  plants,  animals, humanity  etc.  Sarga  or  creation  is  called  Prakrta  Srsti (natural  creation).  Pratisarga  or  substitute  creation is  called  Aprakrta  Srsti  or  unnatural  creation.  At  the end  of  the  Kalpa,  Samvarttakagni  (Fire  which  destroys the  universe)  and  Samvarttaka  varsa  (Rain  which  des- troys the  universe)  will  occur  and  all  the  unnatural  crea- tions will  be  destroyed.  In  all  the  morning,  following the  first  morning  of  a  Brahma  substitute  creation  takes place,  and  they  are  destroyed  at  the  end  of  each  Kalpa by  Sarhvarttakagni  and  Sarhvarttakavarsa.  (Bhaga- vata). 16)  Other  information. 1 I )  Brahma  was  once  born  under   the  name   Candra from  the  womb  of  Anasuya  the  wife  of  hermit  Atri. (See  Anasuya). ( 2)  From  the  passion  of  lust  of  Brahma,  a  daughter named  Sarasvati  was  born  and  Brahma  married  her. (See  Sarasvati). (3)  It  is  seen  in  Bhagavata,  Skandha  11,  that  the  caste system  came  out  from  the  mouth  of  Brahma. (4)  It  was  Brahma  who  gave  the  name  Indrajit  (he  who overcame  Indra)    to    Meghanada    the  son  of  Ravana because  he  had  defeated  Indra.    (Uttara  Ramayana). (5)  When  the  life  time  of  Sri  Rama  was  about    to  come to  an  end,  Brahma  sent  Kala  (time — the  God  of  death ) in  disguise  to  the  presence  of  Sri  Rama.    (See  Rama). (6)  In  the  burning  of  Tripura,  Brahma  was  the  chario- teer of  Siva.    (See   Tripurarh). ( 7)  Once  Brahma  performed  sacrifice  on  the  head  of Gayasura  (a  giant).    (See  Gayatlrtha). (8)  Once  Brahma  went  to  the  hermitage  of  Vyasa,  and advised  him  to  compose   Bharata  and  to  propagate  it  in the  world.    (M.B.Adi   Parva,  Chapter   55). ( 9)  It  was  Brahma  who  gave  the  name  poetry  to   the work  of  Vyasa  and  employed  Ganapati  as  the  scribe  of Vyasa.    (M.B.  Adi  Parva,  Chapter  1,  Stanza  61 ). (10)  At  the  sacrifice  of  Varuna,  Brahma  begot  Bhrgu the  hermit  from  the  sacrificial  fire.    (M.B.  Chapter  5, Stanza    8). (11)  Daksa  was  born  from  the  right  thumb  of  Brahma and  from  his  left  thumb  was  born  the  wife  of  Daksa. (M.  B.  Adi  parva,  Chapter  66,  Stanza  10). BRAHMA 154 BRAHMA ( 12)Dharmadeva  incarnated  from  the  right  breast  of Brahma.    (M.B.  Adi  parva,  Chapter  66,  Stanza  3). ( 13)  The  hermit  Bhrgu  broke  open  the  heart  of  Brahma and  incarnated  from  there.    (M.B.  Adi  Parva,  Chapter 66,  stanza  41 ). (  HjSukra  turns  all  the  worlds  round  at  the  instruction of  Brahma.  (M.B.  Adi  Parva,  Chapter  66,  Stanza  42). ( 15) Brahma  gave  boons  to  two  asuras  (demons)  Sunda and  Upasunda.  (M.B.  Adi  Parva,  Chapter  208,  Stanza 17). ( 16)Visvakarma  created  Tilottama  according  to  the instruction  of  Brahma.  Brahma  gave  her  a  boon.  (M.B. Adi  Parva,  Chapter  211,  Stanza  23). (17)  When    Agni    suffered    from    indigestion,    Brahma instructed  that  the  forest  Khandava  should  be    burnt to  cure  him.    (See    Agni). (18)  Brahma  made  the  bow    called    Gandiva.    (M.B. Adi  Parva,  Chapter  224,  Stanza  19). ( 1 9)  At  the  end  of  thousand  yugas  Brahma  performs  a grand  sacrifice  near  the  holy  place  Bindusaras  on  the top  of  the  mountain  Hiranyasrnga.  (M.B.  Sabha  Parva, Chapter  3,  Stanza   15). (20)  Brahma  has  a  divine  council.  A  complete  descrip- tion is  given  of  this  council  in  Mahabharata,  Sabha Parva,  Chapter  1 1 . (21)  Brahma   cursed   Hiranyakasipu   and   gave   him   a boon  that  he  would  not  be  killed  by  any  sort  of  weapons. (M.B.  Sabha  parva,  Chapter  38,  Daksinatya  Pa{ha). ( 22)  Brahma  wears  a  divine  conch  for  the  sake  of  Indra. (M.B.  Sabha  Parva,  Chapter  53,  Stanza    14). ( 23)  Brahma  had  erected  a  Yupa  (a  post  to  which  sacri- ficial animals  are  tied)  near  Brahma-saras  in  Dharma- ranya.    (M.B.  Vana  Parva,  Chapter  34,  Stanza  86). ( 24)  Once  Brahma   performed   a  sacrifice  in  Prayaga (Allahabad).   (M.B.  Vana  Parva,  Chapter  87,  Stanza 17). (25)  Brahma  sang  a  hymn  once  for  the  holy  place  of Puskara  tirtha  (M.B.  Vanaparva,   Chapter  82,  Stanza 18). (26)  It  was  according  to  the  instruction  of  Brahma  that the  devas  went  to  Dadhica  and  requested  for  his  bone. (M.B.  Vana  Parva,  Chapter  100,  Stanza  8). (27)  Brahma  once  performed  a  sacrifice  called  'Istikrta' at  Kuruksetra.    This  sacrifice  took  one  thousand  years for  its   completion.   (M.B.Vana   Parva,   Chapter    120, Stanza     1). (28)  The  devas  (gods)  got  angry  because  Brahma  lifted the  earth  taking  the  shape  of  a  hog.  But  Brahma  pacified them.  (M.B.  Vana  Parva,  Chapter  142,  stanza  45). (29)  Once  Brahma  created  a  city,  called  Hiranyapura, for  the  asuras  (demons)  named  the  Kalakeyas  and  told them  that  it  would  be  destroyed  by  human  hands.    (M.B. Vana  Parva,  Chapter  173,  Stanza  11). (30)  Brahma  was  born  from  the  lotus  in  the  nave  of Visnu.     (M.B.  Vana  parva,  Chapter  203,  Stanza  10). (31)  Brahma  granted  a  boon  to  a  King  named  Dhundhu. (See  Dhundhu). (32)  Brahma  was  the  father  of  Pulastya  and  the  grand- father of  Ravana.   (M.B.  Vana  Parva,  Chapter  274, Stanza    11). ( 33)  Once  Brahma  instructed  the  devas  to  take  birth  as monkeys.    (M.B.  Vana  parva,  Chapter  376,  Stanza  6). (34)  Once  Brahma  got  angry  thinking  how  to  destroy the  living  creatures  which  were  increasing  prolifically. (M.B.  Drona  Parva,  Chapter  52,  Stanza  46). ( 35)  Death  came  into  being  from  the  body  of  Brahma. (M.B.  Drona  Parva,  Chapter  53,  Stanza  17). (36)  Death  was  given  the  boon  of  destruction  of  the  living beings.    (M.B.  Drona  Parva,  Chapter  53,  stanza  21). (37)  Once  Brahma  took  the  devas  (gods)  to  the  presence of  Siva  because  they  had  fled  away  fearing  Vrttrasura. (M.B.  Drona  larva  Chapter  94,  Stanza  53). (38)  Brahma  prophesied  that   Arjuna  would  come  out victorious  in  the  fight    between    Karna  and     Arjuna. (M.B.  Karna  1'arva,  Chapter  87,  Stanza  69). (39)  Brahma  presented  the  hide  of  a  deer  to  Subrah- manya,  who  was  going  to  the  battle  field.    (M.B.  Salya Parva,  Chapter  46,  stanza  52). (40)  Brahma     granted    a    boon     to      Ca.rva.ka.     (See Carvaka). (41 )  Brahma  gave  Rudra  a  sword,  (M.B.  Santi  Parva, Chapter  166,  Stanza  45). (42)  Brahma  pacified  Siva  who  got  angry,  at  the  sacri- fice of  Daksa.    (M.B.  Santi  parva,  Chapter  283,  Stanza 45). (43)  Once  Brahma  took  the  form  of  a  swan  and  exhorted the  Sadhyaganas.    (M.B.  Sand  parva,  Chapter  229). (44)  Once  there  arose  a  fight  between  Mahavisnu  and Siva  and  Brahma  pacified  both  of  them.    (M.B.  Santi Parva,  Chapter  342,  Stanza  124). (45)  Once  Brahma  went  to  the  mount  Vaijayanta  and talked  to  Siva  about  the  glory  of  Mahavisnu.    (M.B. Sand  Parva,  Chapter  350  Daksinatya  Padia). (46)  Once  Brahma  talked  about  the  nobility  of  Brahma- nas.    (M.B.  Anusasana  Parva,  Chapter  35,  Daksinatya Patha). ( 47)  Brahma  gave  the  devas  (gods )    the  earth  as  a  gift for  performing  sacrifice.    (M.B.  Anusasana  Parva,  Chap- ter 66). (48)  Once  Brahma  made  a  speech  to  Indra  about  the importance   of  giving  cow   as   gift.    (M.B.   Anusasana Parva,  Chapter  74,  Stanza  2). (49)  Brahma  granted  a  boon  to  Surabhi.  (M.B.  Anu- sasana Parva,  Chapter  83,  Stanza  36). (50)  Brahma  originated  the  Prajapads  by  offering  his sperm  into  the  sacrificial  fire  at  the  sacrifice  of  Varuna. (M.B.  Anusasana  Parva,  Chapter  85,  Stanza  99). (51 )  Once  Brahma  gave  the  devas  (gods),  Rsis  (hermits) and  the  Nagas  (serpents)  the  ekaksaramantra (the  one- syllable-spell)    'OM'.    (M.B.  Asvamedha  Parva,  Chap- ter 26,  Stanza   8) (52)  In  almost  all  the  Puranas  Brahma  is  called  'Catur- mukha'  (having  four  faces)  and  to  substantiate  this  the following  story  is  given  in  the  Matsyapurana.  Brahma created  Satarupa  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  Satarupa  was  walking  round  Brahma.  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  Satarupa  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  Siva. (53)  Various  stories  occur  in  the  puranas  regarding  how Siva  plucked  off  the  fifth  head  of  Brahma.  They  are given  below, BRAHMA 155 BRAHMACARYA (1)  Once  Brahma  praised  Siva  and  pleased  him  and asked  him  to  become  his  son.  Siva  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  Brahma  created  the  incarnation of  Siva,  called  Nilalohita  also,  along  with  the  creation of  worlds  and  everything  in  it.  In  later  creations  Brahma did  not  think  of  Nilalohita.  Seeing  Brahma  carrying on  the  work  of  creation  forgetting  him,  Nilalohita  got angry  and  cursed  Brahma,  "Your  fifth  head  will  shortly be  destroyed." (3)  After  Brahma  became  five-faced  the  brightness  of the  devas  began  to  decrease  day  by  day.  Seeing  this  the conceited  Brahma  said  to  Siva:  "I  am  the  first  who  got existence  in  this  world.  So  by  all  means  I  am  the  eldest." Hearing  this  Siva  got  angry    and  plucked  off   the  fifth head  of  Brahma  and  threw  it  away.  (Matsyapurana, 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  Brahma.  Out  of  it  came  out a  horrible  monster,  which  began  to  chase  Siva,  who caught  hold  of  it  and  gave  it  to  Visnu.  (Skanda,  5, 13,  4). (4)  In  the  Siva-Rudra  collections  a  story  occurs  about the  quarrel  between  Siva  and  Brahma. Once  Brahma  fell  in  love  with  SatI  the  wife  of  Siva; coming  to  know  of  this  Siva  tried  to  kill  Brahma.  Maha- visnu  tried  to  pacify  Siva,  but  it  was  of  no  avail.  Siva took  away  the  fifth  head  of  Brahma  and  made  him  ugly, and  consequently  Brahma  became  invincible  in  the world. (5)  Once  Siva  showed  his  daughter  Sandhya  to  Brahma who  grew  lustful  instantly;  Siva  insulted  Brahma  by showing   this     ill-owned     passion   of    his    to  his   sons (Brahma's  sons).  As  a  revenge  Brahma  created  SatI and  insulted  Siva  through  Daksa.    (Skanda,  2,  2,  26). 17)   Various  names  of  Brahma  and  their  meanings :  InAmara- kosa,  the  following  names  are  given  to  Brahma. "Brahmatmabhuh   surajyesthah ParamesthI   pitamahah  , Hiranyagarbho  lokesah Svayarhbhuscaturananah  // Dhatabjayonir  druhino Virancih   kamalasanah  / Srasfa  prajapatir  vedha Vidhata    visvasrtvidhih  // Nabhijanmandajah  purvo nidhanah    kamalodbhavah  / Sadanando    rajomurtih Sattyako    hamsavahanah  // Brahma — he   who   increases. Atmabhu — born  of  his    own    accord    or    born    of    the Supreme  Spirit. Surajyestha — he  who  came  into  being  before  all  the suras    (gods). Paramesthin — he  who  dwells  in  the  world  of  truth  or Parama. Pitamaha — grandfather  of  the  manes  such  as  Aryama and   others. Hiranyagarbha — having  the  golden  egg  (mundane egg)  in  womb. Lokesa — the  god  of  the  worlds. Svayarhbhu — who  is  born  of  himself. Caturanana — who  has  four  faces. Dhata — who  holds  or  bears  everything. Abjayoni — born  of  lotus,    (abja) Druhina — who   hurts   asuras. Viranci — he  who   creates. Kamalasana — who  sits  on  lotus. Srsja — he  who  creates. Prajapati — Pad  of  prajas    (Lord  of  progeny). Vedha — he  who  creates. Vidhata — he  who  does. Visvasrt — who  creates  the  world. Vidhi — he  who  does  or  decides  or  judges. Nabhijanma — born  from  the  nave  of  Visnu. Andaja — born  from  the  egg. Harhsavjhana — who  has  swan  as  his  conveyance. BRAHMA.     See  Parabrahma. BRAHMA.  A  kind  of  marriage.  The  bride  is  adorn- ed with  all  kinds  of  ornaments  and  is  taken  to  bride- groom ;  and  given  to  him  as  wife.  This  is  called  Brahma marriage.  Mahabharata,  Adi  Parva,  Chapter  73, Stanza  8  states  that  this  mode  of  marriage  was  allowed to  all  the  four  castes  of  ancient  Bharata. BRAHMABALI.  An  individual  of  a  dynasty  of  teachers. (See  Gurupararhpara) . BRAHMACARI  I.     See  Brahmacarya. BRAHMACARI  II.  A  devagandharva  (a  class  of  Gods) born  to  Kasyapaprajapati  of  his  wife  Prtha.  He  took part  in  the  Birth  festival  of  Arjuna.  (M.B.  Adi  Parva, Chapters  65  and  122). BRAHMACARYA.  In  ancient  India  an  ideal  life  was considered  to  pass  through  four  stages,  and  Brahma- carya is  one  of  the  stages  of  life.  The  four  stages are  Brahmacarya  (Vedic  student  vowed  to  chastity), Garhasthya (married  householder),  Vanaprastha  (forest hermit)  and  Sannyasa  (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  Brahmacari  are  given  in  Manusmrti, Chapter  2. The  brahmacari  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  brahmacari  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  Brahmacari  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  'Punah'  thrice. The  Brahmacari  should  live  on  alms.  It  is  the  duty  of the  brahmacari  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 BRAHMADATTA  I 156 BRAHMADATTA  I 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 Brahmacari  fails  in  doing  his  duties  consecutively  for seven  days  it  will  be  considered  that  his  vow  of  Brahma- carya  is  broken  and  then  he  will  have  to  take  the  vow of  'Avakirni'  again.  Without  waiting  for  the  order  of the  teacher,  the  Brahmacarl  (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  reach.  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  Brahmacarl  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  brahma- cari should  not  go  near  him.  The  Brahmacarl  should not  speak  unasked.  A  Brahmacarl  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  brahmacari  should  consider  her  as  his teacher.  If  the  wife  is  not  of  the  same  caste  the  brahma- cari needs  only  to  stand  up  and  make  obeisance  to  her. A  brahmacari  should  not  apply  oil  to  the  body  of  his teacher's  wife,  wash  her,  massage  her  body,  and  comb her  hair.  A  brahmacari  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  before- hand. On  completion  of  education,  when  the  student asks  the  teacher  for  permission  to  get  married,  he  should give  the  teacher  what  he  demands.  A  brahmacari  who has  fully  complied  with  the  rules  mentioned  above, will  attain  heaven  after  his  death. BRAHMADATTA  I.    A  famous  king   of  Kampilyapura. . 'I)  Birth.     Bfahmadatta  was    born    in   the    family    of Brhatksatra  who  was  a  scion   of  the   Solar  dynasty. Brhatksatra  begot  Suhotra,  Suhotra  begot  Hasti,  Hast' begot  Ajamldha,  Ajamldha  begot  Brhadisu,  Brhadisu begot  Brhaddhanus,  Brhaddhanus  begot  Brhaddharma, Brhaddharma.  begot  Satyajit,  Satyajit  begot  VHvajit, Visvajit  begot  Senajit  and  Senfijit  begot  Rucira,  Rucira begot  Prthusena,  Prthusena  begot  Nipa,  Nipa  begot Para,  Para  begot  Prthu,  Prthu  begot  Sukrta,  Sukrta  be- got Vibhraja,  Vibhraja  begot  Anuha,  and  Anuha  mar- ried Krtvl,  the  daughter  of  hermit  Sukra.  Brahmadatta was  born  to  Anuha  by  Krtvl. 2)  Previous  birth  and  kingship.  In  Padmapuraria,  Part III,  Chapter  10,  there  is  a  story  stating  how  the seven  sons  of  Kuusika,  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 Pitrvartti,  one  of  those  seven  sons. In  days  of  old  there  was  a  hermit  named  Kausika  in Kuruksetra.  His  seven  sons,  Svarupa,  Krodhana, Hiiiisra,  Pisuna,  Kavi,  Vagdus^a  and  Pitrvartti  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 Pitrvartti  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  neces- sary 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  Dasapura.  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  Kalanjara.  Because  of  the  power  of knowledge  and  the  penance  and  fast  they  discarded the  body  of  deer  in  Prapatana  and  got  rebirth  as Cakravaka  (ruddy  goose)  in  the  lake  called  Manasa- saras.  In  this  birth  their  names  were  Sumanas,  Kusuma, Vasu,  Citradarsi,  Sudarsi,  Jftata  and  Jnanaparaga, 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  plea- sures that  King  Anuha  of  Pancala  was  enjoying  by his  wealth,  vehicles,  big  army  and  beautiful  women one  of  the  Cakravakas,  Pitrvartti,  the  devoted  Brah- mana,  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  Pitrvartti  was  born  as  the son  of  Anuha  with  the  name  Brahmadatta  and  the other  two  were  born  as  Pundanka  and  Subalaka,  sons  of the  two  ministers.  Brahmadatta  was  anointed  as  King  of BRAHMADATTA  i 157 BRAHMADATTA  III Pancala  in  the  great  city  of  Kampilya.  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  quar- rel. The  male  one,  with  loving  words,  pacified  the female  one,  who  instantly  came  close  to  her  husband and  they  became  happy.  The  King  felt  ama/ed  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  Brahma  appeared  before  him  and  told  him,  "The King  will  know  everything  from  the  words  of  a Brahmin,  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  Brahmin  recited  a  verse: "Brahmanas  in  Kuruksetra which  seven  as  wild  men  in  Dasapura  ? Stags  in  Kalanjara,  ruddy  geese  in  Manasa, 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  Brahmin  recited  the verse.  The  Ruddy  geese  mentioned  before  took  their next  birth  as  sons  of  a  poor  Brahmin  in  the  same  city. They  had  the  memory  of  their  previous  births.  They were  called  Dhrtiman,  SarvadarSi,  Vidyacandra  and Tapodhika,  names  suitable  to  their  character.  The Brahmin  boys  decided  to  go  for  penance  to  attain  su- preme 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  Kariipilya.  The  King  was Brahmadatta. There  is  another  story  how  Brahmadatta  became  the King  of  this  place.  Long  ago  Anuha,  the  King  of  Pancala did  penance  before  Brahma,  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. Brahma  granted  him  boon  and  thus  Brahmadatta  was born  to  Anuha.  It  was  before  this  Brahmadatta  that the  Brahmana  recited  his  verse  and  it  was  that  King who  swooned  and  fell  down. The  two  ministers  were  Subalaka  the  son  of  Babhravya who  was  the  author  of  the  Kamasastra  and  Pundarika the  son  of  Pancala  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  Pundarika  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.  Brahma- datta gave  the  old  Brahmana  plenty  of  wealth  and several  villages  and  sent  him  fully  satisfied.  Then  he anointed  his  capable  and  fully  qualified  son  Visvaksena as  King  and  with  his  retinue  retired  to  Manasa-saras for  penance. 3)  A  bird  as  his  wife  when  he  was  King.  When  Brahma- datta was  the  King  of  Karhpilyapura  a  bird  named Tapanlya  become  his  friend.  Her  head  was  purple coloured  and  body  black.  By  and  by  this  bird  became his  wife.  A  daughter  named  Sarvasena.  was  born  to Brahmadatta  by  his  bird-wife.  The  King  had  sons  by other  wives.  Tapanlya  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  Sarvasena  from  the  cage  and  choked  her  to  death, Tapaniya  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. (HarivarhSa,  Chapter  20). BRAHMADATTA  II.  Another  King  who  ruled  over Kariipilya,  This  King  was  the  son  of  the  hermit  Culi and  his  wife  Somada,  a  Gandharva  woman  whose mother  was  Ormila.  When  he  was  ruling  Kariipilya, Kusanabha  was  the  King  of  Kanyakubja.  One  hund- red beautiful  daughters  were  born  to  the  King Kusanabha.  One  day  while  they  were  playing  in  the jungle  Vayubhagavan  (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  Valmlki  Rama- yana,  Balakanda,  Sargas  32  &  33. BRAHMADATTA  III.  Mention  is  made  in  Mahabharata; Bhavisya  Parva,  Chapter  104,  about  another  Brahma- datta. He  was  the  King  of  Salva.  Though  he  had  two wives  he  had  no  children.  Finally  by  the  grace  of Siva  two  children  ware  born  to  thsoi.  They  were  called Harhsa  and  Dlbhaka.  (For  further  information  see Dibhaka). BRAHMADATTA  IV 158 BRAHMAlVpA BRAHMADATTA  IV.  A  king  who  ruled  over  the  coun- try of  Kasi.  One  night  he  saw  two  swans  flying  in  the air.  They  were  of  golden  colour.  There  were  a  num- ber 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  crea- ture 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  moun- tain 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,  Amrtarh (celestial  nectar  of  immortality)  touched  this  moun- tain. So  the  flowers,  fruits  and  roots  in  the  vicinity  of this  mountain  got  the  power  of  removing  death,  wrin- kles etc.  Candracuda  also  will  come  to  this  mountain occasionally  to  play  on  the  top  of  it  and  so  it  became more  glorious  than  the  mount  Kailasa.  One  day while  Mahadeva  was  playing  in  those  gardens  he  had to  leave  on  an  urgent  matter  concerning  Gods.  So  he left  Parvati  there  and  went  away.  Devi  began  to  walk about  in  those  gardens  with  pangs  of  separation. Spring  season  came.  The  Ganas  (servants  of  Siva)  and the  maids  of  Parvati  attended  on  her.  One  day  Mani- puspesvara,  a  Gana,  hankered  after  Candralekha, daughter  of Jaya.  She  had  been  engaged  in  fanning Parvati.  Both  were  young  and  their  figures  suited  each other.  Candralekha  reciprocated  his  love.  Under- standing this  Pingesvara  and  Guhesvara,  two  ganas looked  at  each  other  and  smiled.  Seeing  this  Devi looked  round  with  anger  to  see  what  caused  them  to smile.  They  squinted  their  eyes  and  showed  Manipus- pe'vara  and  Candralekha  to  Devi.  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  be- come husband  and  wife  there.  Let  you  two  who laughed  before  me  without  humility  also  be  born  on the  earth,  first  as  poor  Brahmanas,  and  then  as Brahmaraksas  (demon  friends),  outcasts,  robbers, dogs  with  tails  cut  off  and  finally  as  various  kind  of birds."  Thus  she  cursed  the  four  of  ganas.  Then  a gana  named  Dhiirjata  said  to  Parvati  :  "Devi,  this  is unfortunate.  They  have  not  commited  any  severe crime."  Devi  got  angry  at  him  and  cursed  him  too: "May  you  also  be  born  on  the  earth  as  a  human  be- ing." After  this  Jaya  the  loved  maid  of  Parvati  reques- ted her  for  absolution  from  curse,  for  all.  The  Devi said  that  all  of  them  would  get  absolution  at  the  place of  penance  of  Brahma  and  other  gods  and  would  re- turn here.  Of  these,  Candralekha  and  her  husband  and Dharjata  would  be  happy  on  the  earth.  The  two others  would  lead  a  miserable  life  on  the  earth." (Kathasaritsagara,  Padmavatlla'ubaka,  Taranga  1). BRAHMADEVA.  A  warrior  who  fought  on  the  side  of the  Pandavas  against  the  Kauravas  in  the  battle  of Mahabharata.  His  duty  was  to  protect  the  army  in the  rear.  (M.B.  Udyoga  Parva,  Chapter  196, Stanza  25) . BRAHMADUMBARA.  A  holy  place  in  Kuruksetra.  In Mahabharata,  Vana  Parva,  Chapter  83,  Stanza  71,  it is  said  that  this  place  is  auspicious  to  Brahma. BRAHMAHATYA.  Killing  a  Brahmana  is  called  Brahma- hatya.  In  ancient  India  killing  a  Brahmin  was  consi- dered 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 'Sivasirodhvaja'  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  Asvamedha,  Svarjit  or  Gosava. If  none  of  these  was  possible,  he  had  to  give  all  the wealth  he  had  to  Brahmins  well-versed  in  Vedas,  as gift.  It  is  mentioned  in  Agnipurana,  Chapter  169,  that if  any  of  the  vows  mentioned  above  was  performed  he would  be  absolved  from  the  sin  of  Brahmahatya. BRAHMAJIT.  A  son  of  Kalanemi.  (Brahmanda  Purana 35:38). BRAHMAMEDHYA.  A  river,  famous  in  the  Puranas. Mention  is  made  about  this  river  in  Mahabharata Bhlsmaparva,  Chapter  9,  Stanza  32. BRAHMAMUHURTA.  The  period  of  forty-eight  minutes before  the  sunrise  is  called  Brahmamuhurta.  The deity  of  this  period  is  Brahma.  In  Agni  Purana,  Chap- ter 155,  it  is  instructed  that  one  should  wake  up  at this  period  and  engage  in  prayer  and  meditation. BRAHMANA.  (BRAHMIN). (1)  Origin.  Brahmanas,  Ksatriyas,  Vaisyas,  and  Sudras are  the  caturvarnas  or  the  four  castes.  1'he  Puranas  say that  the  four  castes  originated  from  different  parts  of the  body  of  Brahma.  See  Manusmrti,  Chapter  1, Stanza  87 "Sarvasyasya  tu  sargasya Guptyartharh  sa  mahadyutih Mukhabahurupajjanam Prthakkarmanyakalpayat. (With  a  view  to  sustain  the  world,  Brahma  ordered  acti- vities, for  the  four  castes  (Brahmana  Ksatriya,  Vaisya, and  SQdra)  who  were  born  frcm  his  face,  arms,  thighs and  feet).  From  this  statement  it  is  seen  that  the  Brah- manas were  born  from  the  face,  Ksatriyas  from  the arms,  Vaisyas  from  the  thighs  and  Sudras  from  the  feet of  Brahma. 2)  The  activities  of  a  Brahmana.  The  duties  of  a  Brahmana are,  performing  sacrifice,  and  encouraging  others  to perform  sacrifice,  learning  Vedas  and  teaching  Vedas, giving  gifts  and  getting  remuneration.  A  Brahmana  has two  births  in  one  life.  Till  the  time  of  investiture  with the  sacred  string  is  one  birth  and  from  that  period  on- wards is  the  second  birth.  So  a  Brahmana  is  called 'dvija'  or  twice-born. The  Brahmanas  were  allowed  to  do  the  works  of  agri- culture, keeping  cows,  trade  and  commerce  and  Kuslda (money-lending).  Living  on  the  interest  of  money giving  out  as  loan  is  Kuslda.  But  they  should  not  trade on  products  from  cow,  jaggery,  salt,  lac  and  flesh. The  suffix  'Sarma'  should  be  added  to  the  name  of Brahmana.  A  Brahmana  can  have  four  wives. BRAHMA'yA(  M) .    See  Veda. BRAHMAlilpA.  The  word  Brahmanda  means  the  anda of  Brahma  (anda-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 BRAHMAl^DAPURAlSA 159 BRAHMATlRTHA 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  help- less child  was  called  'Viratpurusa'  (the  next  emanation from  Brahma)  by  those  versed  in  the  Puranas.  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  virat,  who  was  the  base  of  all  the  worlds  a universe  came  into  being.  Thus  all  the  countless  uni- verses were  born.  Each  universe  has  its  own  trinity  of Brahma,  Visnu,  Siva  and  devas  (the  bright  ones),  the protectors  of  the  eight  zones.  One  universe  comprises fourteen  worlds  or  realms,  from  Patala  to  ihe  Brahma- loka  (from  the  nether  world  to  the  upper  world  or the  realm  of  Brahma) .  Countless  such  universes  exist. Over  and  above  all  these  universes  there  is  Vaikuntha, and  above  Vaikuntha  there  is  another  world  with  an area  of  fifty  crore  yojanas  (leagues),  called  'Goloka'  (the world  of  cow).  Only  the  two  worlds  Vaikuntha  and the  Goloka  are  eternal.  Bhuloka  ( the  earth)  consists of  seven  islands  and  sixty-four  peninsulas.  There  are seven  worlds  above  and  seven  worlds  below.  The  seven upper  worlds  are  Bhuloka,  Bhuvarloka,  Svarloka,  Jana- loka,  Tapoloka.  Sa'tyaloka  and  Brahmaloka.  Thus  a universe  consists  of  fourteen  worlds.  This  is  the  idea given  by  the  Puranas  about  Brahmanda.  (Devi  Bhaga- vata,  Skandhas  9) . Mention   is  made,    in    the    Visnu    Purana,   Amsa  2, Chapter  7,  about  the  construction   of  Brahmanda. This  Brahmanda,  like  the  seed  of  the  Kapittha  tree (Vitar — the  wdod-apple) ,  is  covered  under,  above  and all  around  by  andakafaha  (egg-shell) .  The  anda  (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  Prakrti,  the  Divine  Nature.  It  is immeasurable.  Prakrti  contains  numberless  Brah- mandas.  As  oil  exists  in  sesame,  God  pervades  the  whole universe.  This  is  the  connection  between  Prakrti  and Purusa.  (The  Nature  and  the  Supreme  Spirit). BRAHMAl^pAFURAlirA.  One  of  the  eighteen  puranas. This  purana  contains  a  talk  by  Brahma  about  the  glory of  Brahmanda.  There  are  twelve  thousand  verses  in this  purana.  (Agni  Purana, Chapter  272). BRAHMA&IPPATTU.  (Pattu  =  song).  A  performance connected  with  the  temples  of  Kerala. BRAHMANJALI.  When  a  disciple  stands  before  his teacher  he  should  have  both  his  arms  folded.  Folding both  arms  in  this  way  is  called  Brahmanjali.  ( Manu- smrti,  Chapter  2) . BRAHMAPRALAYA.  See   Manvantara. BRAHMAPURAl^A,  (BRAHMAPURANA) .  This  is  a great  book  of  twenty-five  thousand  verses  taught  to the  great  hermit-sage  Marici  by  Brahma.  It  is  mention- ed in  Agni  Puraria,  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  Vaisakha  with  cow  and water,  the  giver  will  attain  heaven. BRAHMAPURl.  The  abode  of  Brahma.  Brahmapuri  is on  the  summit  of  Mahameru,  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  Gaiiga  which  springs  from  the  feet  of  Mahavisnu wets  the  whole  of  Candramandala  (Lunar  region), falls  down  on  the  Brahmapuri,  and  dividing  itself  into four  rivers  called  Slta,  Alakananda,  Caksus  and  Bhadra flows  in  four  directions.  The  river  Slta  flows  through the  top  of  the  mountains  and  passing  through  the mountain  in  the  east  called  Bhadrasva,  falls  in  the Eastern  Ocean.  The  river  Alakananda  flows  to  the south  and  reaches  Bharata.  Then  it  divides  into  seven rivers  which  unite  in  the  ocean.  The  river  Caksus  pas- ses through  the  mountains  in  the  west  and  enters  the country  called  Ketumalavarsa  and  then  flows  into  the ocean.  The  river  Bhadra  passes  through  all  the  moun- tains in  the  north  and  flows  through  the  north  country of  the  Kurusa  and  falls  in  the  North  Ocean.  The  moun- tain of  Malyavan  in  the  west  and  the  mountain  of Gandhamadana  in  the  east  are  as  long  as  the  moun- tain of  Nilagiri  in  the  north  and  the  mountain  of Nisadha  in  the  south.  Mount  Meru  shaped  like  an  ear- ring stands  in  the  middle  of  these  four  mountains. (Visnu  Purana,  Amsa  2,  Chapter  21) . BRAHMA&ALA.  A  holy  place.  It  is  mentioned  in  Maha- bharata, Vana  Parva,  Chapter  87,  Stanza  23,  that  the moment  one  visits  this  holy  Bath  in  the  river  Ganges, one  would  attain  heaven. BRAHMASARAS.  A  holy  place  in  Dharmaranya.  If  a man  fasts  in  this  holy  place  for  one  night,  he  would reach  the  world  of  Brahma.  In  this  holy  place  there  is a  peg  driven  down  by  Brahma  himself.  One  who  walks round  this  peg  will  attain  the  fruits  of  performing  a Vajapeya  yajna  (a  drinking  sacrifice) .  There  is  another holy  bath  of  the  name  Brahmasaras  in  Gaya.  ( M.  B. Anusasana  Parva,  Chapter  25,  Stanza  89) . BRAHMASAVAR^I.  Tenth  Manu.  (See  Manvan- tara). BRAHMASIRAS.  See  Brahmastra. BRAHMASTHANA.  A  holy  place.  It  is  mentioned  in Mahabharata,  Vana  Parva,  Chapter  84,  Sianza  103, that  a  person  who  visits  this  holy  place  will  get  the fruits  of  performing  Asvamedha  yaga.  (Horse  sacri- fice). BRAHMASTRA.  This  is  known  by  another  name  Brah- masirastra  also.  This  weapon  was  given  to  Agastya  by Siva.  It  is  mentioned  in  »Mahabharata,  Adi  Parva, Chapter  138,  Stanza  9,  that  Agastya  gave  this  weapon to  Agnivesa,  who  gave  it  to  Drona  and  Drona  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." BRAHMATlRTHA.  A  holy  place  in  Kuruksetra.  It  is mentioned  in  Mahabharata,  Vana  Parva,  Chapter  83, Stanza  113,  that  a  non-brahmana  who  bathes  in  this holy  place  willl  attain  Brahmanatva.  (the  state  of  being a  brahrnana) . BRAHMATUtfGA 160 BRHADBRAHMA  I BRAHMATUNGA.  A  mountain.  Arjuna  dreamt  that Sri  Krsna  and  himself  went  to  the  presence  of  Siva. Brahmaturiga  was  a  mountain  that  Arjuna  saw  on  the way  in  his  dream-travel.  (M.B.  Drona  Parva,  Chapter 80,  Stanza  31). BRAHMA VAIVARTAPURA3VA.  One  of  the  eighteen Puranas.  Savarni  Manu  taught  this  Purana  to  Narada. The  theme  of  the  Purana  is  the  story  of  Rathandhara. This  Purana  contains  eighteen  thousand  verses.  It  is stated  in  Agni  Purana,  Chapter  272,  that  this  Purana is  good  to  be  given  as  a  gift  on  the  full  moonday  of  the month  of  Magha. BRAHMA  VARTTA.  A  holy  place  situated  in  Kuruk- setra.  It  is  mentioned  in  Mahabharata,  Vana  Parva, Chapter  83,  Stanza  53,  that  he  who  takes  a  bath  in this  holy  place  will  go  to  the  world  of  Brahma.  Manu- smrti,  Chapter  2,  Stanza  17,  refers  to  thisBrahmavartta. Manu  says  as  follows  : "Sarasvatldrsadvatyor- devanadyoryadantaram  / Taddevanirmitam  desarh Brahmavarttarh  pracaksate.  // "The  place  between  the  two  rivers  SarasvatI  and  Drsad- vati  is  called  Brahmavartta,  which  was  made  by  the devas." BRAHMAVEDHYA.    A  river,   famous   in  the  Puranas. Mention  is   made   about  this   river   in    Mahabharata,  • Bhlsma  Parva,  Chapter  9,  Stanza  30. BRAHMAYAJNA.  A  special  sacrifice  to  be  performed by  a  Brahmin  only.  The  rules  and  rituals  of  the  sacri- fice are  given  below  : — The  Brahmana  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 Brahmayajna."  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  Brahmayajna  to please  the  gods  known  in  the  Suktas  ( hymns  in  the Vedas)  for  the  absolution  of  all  my  sins."  Then  recite Gayatri  (spell)  thrice.  Then  recite  the  following  Vedic mantras  or  spells,  in  the  order  given :  Mantras  beginn- ing with;  "Agnimile";  *Yadanga";  'Agnirvai';  'Maha- vratam';  'Pantha  etacca';  'Samhitavidamaghavat'; 'Mahavratasya' ;  "Ise  tvorjje",  "Agnaayahi"  ands"anno- devih."  Then  in  conformity  with  the  number  of  letters used,  he  should  recite  the  grammatic  Sutra  known  as Vrddhiradaic.  (Devi  Bhagavata,  Skandha  11). BRAHMAYONI.  A  holy  place  in  Kuruksetra.  It  is  men- tioned in  Mahabharata,  Vana  Parva,  Chapter  83, Stanza  143  that  one  who  bathes  in  this  holy  Bath  will attain  the  world  of  Brahma. BRAHMAHUTAM.  A  sacrifice.  There  are  five  kinds  of sacrifice,  known  as  Ahuta,  Huta,  Prahuta,  Brahma- huta  and  Prasita.  Ahuta  is  sacrifice  to  Brahma,  Huta is  sacrifice  to  devas  or  Gods,  Prahuta  is  sacrifice  to Ghosts,  Brahmahuta  is  sacrifice  to  man  and  Prasita  is the  sacrifice  to  the  manes.  (Manusmrti,  Chapter  3) . 1)RBU  TAKSA.  A  king  of  the  period  of  the  Vedas.  He  was liberal  and  interested  in  architecture  and  all  kinds  of construction  work.  In  the  Rg  Veda  and  Saiiikhyayana Srauta  Sutra  mention  is  made  that  this  king  offered plenty  of  presents  to  the  hermit  Bharadvaja. BRDHNASVA.  A  king.  It  is  mentioned  in  Mahabharata, Vana  Parva,  Chapter  98,  that  Agastya  once  went  to this  king  and  begged  him  for  wealth. BRHADANTA  I.  A  king  of  the  country  known  as Uluka.  Once  in  a  battle,  Arjuna  defeated  this  King. 1  henceforward  he  was  friendly  with  the  Pandavas. Brhadanta  offered  Arjuna  a  good  deal  of  costly  pre- sents. In  the  battle  of  Bharata,  this  king  fought  on the  side  of  the  Pandavas  and  was  killed  in  the  battle. (M.B.  Sabha  Parva,  Chapter  27,  Adi  Parva,  Chapter 185,  Udyoga  Parva,  Chapter  4;  Drona  Parva,  Chapter 23  and  Kama  Parva,  Chapter  9) . BRHADANTA  II.  Brother  of  the  king  Ksemadhurti.  He fought  against  the  Kauravas  and  was  killed  in  the battle.  (M.B.  Drona  Parva,  Chapter  25;  Kama  Parva Chapter  5). BRHADASVA  I.  An  ancient  hermit.  He  had  much  res- pect for  Dharmaputra.  It  is  stated  in  the  Mahabharata, Vana  Parva,  Chapter  52,  that  Brhadasva  went  to  the forest  Kamyaka  with  Dharmaputra.  Brhadasva  narra- ted the  story  'Nalopakhyana'  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,  Aksa- hrdaya  and  Asvasiras. BRHADASVA  II.  A  king  of  the  Iksvaku  dynasty.  His father  was  Sravasta.  The  King  Kuvalayasva  was  the son  ofBrhadava.  (M.B.  Vana  Parva,  Chapter  122, Stanza  7) . BRHADATMA.  A  king  of  the  Ariga  dynasty.  (Agni Purana,  Chapter  2 78). BRHADBALA  I.  A  king  in  ancient  India.  (M.B.  Adi Parva,  Chapter  1,  Stanza  237) . BRHADBALA  II.  Son  of  Suba,  a  King  of  Gandhara. He  was  present  at  the  Pan  call  Svayamvara  (marriage of  Pancali)  with  his  brothers  Sakuni  and  Vrsaka. (M.B.  Adi  Parva,  Chapter  185,  Stanza  5). BRHADBALA  III.  A  king  of  the  country  known  as Kosala.  During  his  conquest  of  the  East,  Bhimasena defeated  this  King.  This  powerful  King  of  Kosala  had given  fourteen  thousand  horses  for  the  llajasuya  ( im- perial inauguration)  of  Yudhisthira.  He  fought  with Abhimanytt  and  Gha{otkaca  in  the  battle  of  Bharata. It  is  mentioned  in  Mahabharata,  Drona  Parva,  Chap- ter 40,  Stanza  20,  that  Abhimanyu  killed  this  Brhad- bala  in  the  battle. BRHADBALIKA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  4). BRHADBHANU.  A  fire.  A  hermit  who  had  acquired great  knowledge  in  Vedas  and  Vedangas  (scriptures) also  has  this  name.  (M.  B.  Vana  Parva,  Chapter  231, Stanza  8). BRHADBHASA.  See  Brhadkirti. BRHADBHASA.  A  daughter  of  the  Sun.  It  is  mentioned in  the  Mahabharata,  Vana  Parva,  Chapter  221,  Stanza 9,    that   Brhadbhasa   was    the  wife   of  the    Agni  (fire) called  Bhanu. BRHADBRAHMA.  See  Brhadkirti. BRHADDHALA  I 161 BRHANMANAS  I BRHADDHLA  I  A  great  King  of  Kosala.  He  gave fourteen  thousand  best  horses  for  the  Rajasuya  ( impe- rial inauguration)  sacrifice  performed  by  Yudhisthira as  present.  In  the  battle  of  Mahabharata,  Brhaddhala sided  with  the  Kauravas  and  fought  against  the  Pancla- vas  and  was  killed  in  the  battle  by  Abhimanyu.  (M.B. Drona  Parva,  46;  24;  Bhagavata,  Skandha  9). BRHADDHALA  II.  The  son  of  Subala,  the  king  of Gandhara — Brhaddhala  attended  the  Pancali  Svayam- vara  (marriage  of  Pan  call)  with  his  brother  Sakuni and  Vrsnka. BRHADDHALA  III.  A  king  of  the  Yadavas.  He  was the  son  of  Devabhaga,  the  brother  of  Vasudeva. (Bhagavata,  Skandha  9). BRHADDHALADHVAJA.  A  hermit  who  was  a  leper.  It is  stated  in  Brahma  Parva  of  Bhavisya  Purana  that  this hermit  recovered  from  leprosy  by  Sun-worship. BRHADDHVAJA.  A  Raksasa  (giant).  This  giant  wan- dered about  stealing  the  wealth  and  women  of  others. One  day  Brhaddhvaja  happened  to  meet  with  Kegini, the  beautiful  wife  of  king  Bhimakesa.  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  Gaiiga- sagara  sarigama.  When  she  learned  that  this  place  was under  the  rule  of  her  husband,  she  died  of  fear.  Being unable  to  bear  separation  from  KesSini,  the  giant  also died.  As  these  two  had  died  at  the  holy  place  of  Gariga- sagara  saiigama,  both  attained  the  world  of  Visnu. ( Skanda  Purana,  Kriyakanda) . BRHADDHVANI.  A  river  in  India.  This  river  is  famous in  the  Puranas.  Mention  is  made  about  this  river  in Mahabharata,  Bhlsma  Parva,  Chapter  9,  Stanza  32. BRHADGARBHA.  Son  of  emperor  Sibi.  (For  further information  about  him  see  Astaka) . BRHADGIRI.  A  person  named  Yati.  He  was  one  of those  who  were  against  sacrifice.  (For  further  informa- tion see  Prthurasmi) . BRHADGURU.  A  king  in  ancient  India.  Mention  is made  about  this  king  in  Mahabharata,  Adi  Parva, Chapter  1,  Stanza  233. BRHADIKSU.  A  king  of  the  family  of  Bharata,  (Bhaga- vata, Skandha  9) . BRHADISTHA.  A  king  of  the  Puru  dynasty.  (Agni Purana,'  Chapter  279). BRHADRATHA  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 Sakayanya  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  know- ledge". The  hermit  complied  with  his  request.  (Maiir! Upanisad). BRHADRATHA  II.  A  king  of  the  Aiiga  family.  It  is stated  in  Agnipurana,  chapter  277  that  he  was  the  son of  Jayadratha  and  that  Vixvajit  was  the  son  of  Brha- dratha.  The  Lamsuras,  a  forest  tribe  of  the  mountain of  Grddhrakuta,  saved  this  King  from  the  attempt  of extermination  of  the  Ksatriyas  by  Para£urama. ( Mahabharata,  Santi  Parva,  Chapter  49;  Drona  Parva, Chapters  57  and  62) . BRHADRATHA  III.  A  king  of  the  Puru  dynasty.  This Brhadratha  was  one  of  the  seven  sons  of  Girika.  Ku^a, Yadu,  Pratyagra,  Bala,  Matsyakfda  and  Vira  were  the brothers  of  Brhadratha.  A  son  named  KuSagra  was born  to  Brhadratha.  (Agni  Purana,  Chapter  275) . BRHADRATHA  IV.  Son  of  Uparicara,  the  king  of Cedi.  Uparicara  made  his  son  Brhadratha,  ling  of Magadha.  In  course  of  time  he  became  a  powerful emperor.  This  Brhadratha  was  a  mighty  warrior-king with  an  army  of  three  aksauhims  (an  aksauhini  is  a complete  army  consisting  of  21870  horses  and  109350 infantry).  Though  he  had  married  two  daughters  of the  King  of  Kasi  he  was  childless.  The  sorrowful  king went  with  his  wives  to  a  hermit  named  Candakausika 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  Jara  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  Jarasandha.  From that  time  onwards  Giantess-worship  began  in  Magadha. When  Jarasandha  came  of  age  the  King  anointed  him as  King  and  went  to  the  hermitage  of  Candakausika with  his  wives  and  began  to  do  penance.  After  coming to  the  forest  Brhadratha  killed  a  giant  named  Rsabha 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  Bhlma,  Arjuna  and  Sri Krsna  came  to  Magadha  to  kill  Jarasandha  they  broke these  drums.  (M.B.  Adi  Parva,  53  ;  Sabha  Parva, Chapters  17,  19  and  21). BRHADRATHA  V.  A  king  who  lived  in  a  portion  of an  asura  named  Suksma.  This  king  was  present  at Pancali  svayambara  (marriage  of  Pancali) .  (M.B.  Adi Parva,  Chapter  67,  Stanza  185). BRHADRATHA  VI.  An  Agni  (fire) .  As  this  Agni  is  the son  of  Vasistha  he  has  got  the  name  Vasistha  also.  A son  named  Praniti  was  born  to  this  Agni.  (M.B.  Vana Parva,  Chapter  220). BRHADVATI.  A  river  in  India,  puranically  famous. Mention  is  made  about  this  river  in  Mahabharata, Bhisma  Parva,  Chapter  9,  Stanza  30. BRHADVISA.  A  king  of  the  family  of  Bharata.  ( Bhaga- vata, Skandha  9) . BRHADUKTHA.  He  was  the  son  of  the  hermit  named Pancajanya.  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). BRHADDYUMNA.     See   Arvavasu. BRHAJJYOTI.  The  son  born  to  Angiras  of  his  wife Subha.  (M.B.  Vana  Parva,  Chapter  218,  Stanza  2) . BRHAKA.     A  deva  Gandharva.  (A  class  of  Gods) .  It  is mentioned  in  Mahabharata   Adi   Parva,  Chapter  122, Stanza   57   that    this  Gandharva    was   present    at  the Birthday  celebration  of  Arjuna. BRHANMANAS  I.     See    Brhatkirti, BRHANMANAS  II 162 BRHASPATI BRHANMANAS  II.  A  hermit.  This  hermit  was  one  of the  seven  sons  born  to  Angiras  of  his  wife  Sum;;na. (M.B.  Vana  Parva,  Chapter  208). BRHAN  MANTRA.     See  Brhatkirti. BRHANMEDAS.  A  king  of  the  Yadavas.  He  was  the son  of  Vapusman  and  father  of  Srideva.  ( Kurma  Purana, 1  :  24  :  6  10) . BRHANNALA.  The  name  adopted  by  Arjuna  during the  concealment  of  the  Pandavas  in  the  Kingdom  of Virata.  (For  further  information  see  Arjuna). BRHANTA  1 .  A  king.  Yudhislhira  performed  a  horse sacrifice.  Arjuna  was  taking  the  sacrificial  horse round,  for  the  conquest  of  the  Norlh  when  King Brhanta  opposed  him.  Arjuna  defeated  him  and  brought him  under  subjugation.  He  presented  Arjuna  with  a large  quantity  of  precious  stones.  (M.B.  Adi  Parva, Chapter  177). In  the  battle  of  Mahabharata  Brhanta  fought  on  the side  of  the  Pandavas,  and  was  killed  by  Duss'asana. (M.B.  Kama  Parva,  Chapter  4). BRHANTA  II.  A  warrior  on  the  side  of  the  Kauravas. He  was  the  brother  of  Ksemadhurti.  Brhanta  was killed  in  a  fight  with  Satyaki.  (M.B.  Karna  Parva, Chapter  4). BRHANTA.  One  of  the  seven  mothers  of  Subrahmanya. '(M.B.  Vana  Parva,  Chapter  118,  Stanza  10). BRHASPATI.     The  teacher  of  the  devas  (Gods). 1)  Birth.     The  father  of  Brhaspati    was    Angiras,    the son  of  Brahma.  Brahma  grew  amorous,  at  the    sight  of some    celestial  maids  who   were  present  at  a  sacrifice performed   by    Rudra   ;  and    he    had    seminal    flow. Brahma  put  the  semen  in  fire.  From  that  fire  the  devas such   as  Marici,  Bhrgu,  Angiras  and  others  were  born. The  name  Angiras  was  given  because  he  was  born    out of  angara  ( live-coal) .  Eight  sons  were  born  to  Angiras by    his    wife   Vasuda.  They  were  Utathya,  Brhaspati, Vayasya,  Santi,  Ghora,  Virupa,  Samvarta    and   Sudh- anva.    All   of  them  were  sages  who  had  attained  one- ness  with    the  supreme  Spirit  by  knowledge,  and  who had   been  free  from  worldly  pain.  Of  them  Brhaspati, Utathya   and    Samvarta  became   famous    through   all the    worlds.  In   some   puranas  Vasuda,  the   mother  of Brhaspati,  is  given  the  name  Sraddha  also. It  is  stated  that  Brhaspati  had  a  sister  named  Aiigirasl. She  was  a  follower  of  the  Brahma  cult.  She  became the  wife  of  Prabhasa  the  last  one  of  the  eight  Vasus.1 Visvakarma  was  her  son.  (Bhagavata  Skandha  4,  Maha- bharata, Adi  Parva,  Chapter  66). 2 )  Is    Brhaspati    the  son  of  Agni  ?     In    some    puranas Brhaspati  is  described  as  the  son  of  Agni.  Its  authority is   given    below.   Angiras,    the  father  of  Brhaspati  was once  doing  penance  in  his  hermitage.  When  the  fire  of penance   increased    the    brightness    of    the    real    fire decreased.    Agni     (fire)     stood  before  Angiras  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  Prajapati  which  is  the second  fire." Because  of  this  boon  of  Agni,  the  devas  ( gods) ,  recog- nized Angiras  also  as  a  fire-god.  So  in  some  Puranas Brhaspati  is  mentioned  as  the  son  of  Agni  (fire-god) . (Bhagavata,  Skandha  4) . 3)  Teacher  of  the  Devas.     The    story  of   how  Brhaspati became    the    teacher    of  the   devas,    is    given   in   the IShasabharata,  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  Brhas- pati their  teacher  and  likewise  the  asuras  made  Sukra their  teacher." The  devas  and  asuras  began  to  fight  for  prosperity and  wealth.  At  that  time  the  devas  selected  Brhaspati and  the  asuras  selected  Sukra,  as  their  teacher. 4)  The  conjugality  of  Brhaspati.     Tara    was    the   wife   of Brhaspati.  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  Tara   was    given  back    to   Brhaspati.    Budha  was born  to  Candra  by  Tara. The  individual  called  Tara  in  the  family  of  the  monkeys, was  a  son  of  Brhaspati.  It  is  mentioned  in  Valmiki Ramayana,  BalaKanda,  Sarga  17,  Stanza  10  as  follows, which  proves  this  fact. "Brhaspati  begot  the  mighty  monkey  Tara."  In  the Rgveda,  Mandala  1,  Anuvaka  19,  Sukta  126,  it  is mentioned  that  Brhaspati  had  a  daughter  named Romasa.  When  her  husband  teased  her  RomaSa  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  Gandhara, I  have  got  all  the  organs  fully  grown."  This  is  the statement  in  the  Rgveda.  In  the  Uttara  Ramayana, it  is  stated  that  Brhaspati  had  a  Brahmana  son  named Kusadhvaja,  and  that  a  daughter  named  Devavati  was born  to  Kusadhvaja.  Devavati  was  born  from  his mouth  while  Kusadhvaja  was  engaged  in  devotional recitation  oftheVedas.  Slta  was  the  rebirth  of  this Devavati.  It  is  stated  in  the  Mahabharata,  Adi  Parva, Chapter  67,  Stanza  69,  that  Drona,  the  son  of  Bhara- dvaja,  was  born  from  a  portion  of  Brhaspati.  Kaca  was another  son  of  Brhaspati.  For  full  particulars  of  the story  how  Devayam  (daughter  of  Sukra)  hankered after  Kaca,  see  'Kaca'.  Mention  is  made  in Mahabharata,  Vana  Parva,  Chapter  219,  Stanza  1, that  Brhaspati  had  a  wife  called  CandramasI  and  that she  gave  birth  to  six  Agnis.  In  Kampa  Ramayana, Yuddhakanda  mention  is  made  that  Brhaspati  had  a daughter  named  Sulekha.  Six  sons  and  a  daughter were  born  to  CandramasI.  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 Samyu,  the  son  of  Brhaspati.  It  is  to  satisfy  this  great fire  which  blazes  with  numberless  pointed  tongues,  that in  sacrifices  such  as  Caturmasya,  Asvamedha  etc.  ani- mals are  slaughtered.  The  daughter  of  Dharma  was the  wife  ofSarhyu.  The  name  of  the  wonderful  being (Samyu's  wife)  is  Satya.  A  son  named  Dlpti  and  three daughters  were  born  to  Samyu.  The  son  of  Dlpti  is Bharadvaja  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  Bharata  and  a  daughter  named  Bharati.  Bharata the  Agni  is  said  to  be  the  son  of  the  Agni  who  is  Praja- i  It  is  stated  in  Mahabharata,  Vana  Parva,  Chapter  218  that  the  mother  of  Brhaspati  had  another  name,  Subha,  and  that  Brhas- pati had  six  more  brothers,  born  later,  named  Brhatkirti,  Brhatjyoti,  Brhadbrahma,  Brhadmana,  Bfhadmantra,  and  Brhadbhasa  and  that Angirasi  had  the  name  Bhanumati  also. BRHASPATI 163 BRHASPATI pati  Bharata.  Thus  Bharata  got  the  famous  name  'the great'.  Bharata  married  Vlra  and  a  son  was  born  to them  called  Vira.  This  Vira  like  Soma  is  the  recipient of  sacrificial  ghee,  according  to  the  belief  of  the  Brah- manas.  As  this  Vira  is  the  recipient  of  the  second  ghee offered  in  sacrifice,  as  Soma,  he  is  known  by  names such  as  Rathaprabhu,  Rathadhvana  and  Kumbharetas. Vira  married  Sarayu  and  became  the  father  of  Siddhi — Siddhi  the  Agnidevata — who  is  remembered  in  all fire  songs.  Fire  which  has  no  action  on  prosperity, fame  and  vigour  has  the  name  Niscyavana.  Niscya- vana  praises  the  earth.  Satya  is  the  son  of  Niscyavana. Satya  which  blazes  by  flame  determines  time.  Satya  is known  by  another  name  Niskrti.  The  Agni  Svana spreads  diseases.  The  Agnis  called  Vipulaprabha,  Yat- atma  and  Brahmacari  are  invoked  in  simple  domestic sacrifices  by  Brahmanas.  The  awful  fire  Badavagni  is supported  by  life.  The  sixth  son  of  Brhaspati  and  Tara is  called  Svetakrt.  The  oblation  offered  to  this  Agni is  known  as  Udadvara.  Svaha  was  the  daughter  of Candramasl.  Svaha  had  three  sons.  They  are  three Agnis  called  Kamagni,  Amogha,  and  Ukthya.  (Bhaga- vata,  Skandha  4). 5 )  Growing  amorous   on    the  wife  of  elder  brother.     A  story stating   how   Bphaspati    begot   a   son    by    the   wife  of Utathya  is  given  in  Skandha  9  of  Bhagavata.  Mamata, the  wife   of  Utathya,   was    pregnant.     Brhaspati    had coition  with   her    when   her   husband  was   away.  The mother  and  the    child  in  the    womb  who    opposed  the act  of  Brhaspati  were  cursed.  Mamata  gave  birth  to  two children.  Fearing  that  her  husband  might  cast  her  out she   left    the    son  of  Brhaspati    in  the    forest    and  was about  to  go,  when  there  was  a  divine  voice  from  above, "Mudhe,     Bharadvajamimam    bhara     dvajarh    Brhas- pate."  "You  senseless  woman,    bring  up  this  one  born of  the  two.  Brhaspati,    bring  up  this    one  born    of  the two."  Hearing  this    ethereal  voice   Brhaspati   took  the child  and  gave  him  the  name  Bharadvaja  and  brought him  up.    After    that  the   child   was  given  to   emperor Bharata.  The  famous  archer  Drona  was  the  son  of  this Bharadvaja. 6)  Personation   of  Brhaspati.  The   enmity    between  the devas  and   asuras  increased    day  by   day.  isukracarya the  teacher  of  the  asuras   began  to   do  penance  before Siva  in  the    Himalayas,    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  JayantI  to fet  the  spell  from  Sukra  by  deceit.  She  stayed  with ukra  as  his  disciple  and  servant.  Thousand  years  passed by.  Siva  appeared  before  Sukra  and  gave  him  the  spell, capable  of  destroying  the  devas.  When  he  was  about to  return  Jayanti  accepted  him  as  her  husband.  Be- cause of  his  familiarity  with  her,  of  a  long  standing, he  could  not  refuse  her  request.  Sukra  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. Brhaspati  thought  of  making  the  best  use  of  this  period. He  personated  himself  as  Sukracarya  and  went  to  the Asuras,  who  thinking  that  their  teacher  had  returned after  a  long  penance  gave  him  a  loving  and  sincere welcome.  Brhaspati  sat  on  the  seat  of  Sukracarya  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  Sukra  returned having  sent  Jayanti  away.  The  asuras  saw  two  Sukras together  and  were  amazed.  They  declared  that  the real  Sukra  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 Brhaspati  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  Sukra  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  Savarni. (Devi  Bhagavata,  Skandha  4). 7)  Cursing  Ravana.     Once  Ravana  was  returning  haugh- ty and  proud  after  having  defeated  the  devas  and  con- quered heaven,  when  Sulekha  the   daughter   of  Brhas- pati,   got    terrified  and  ran  away  to  hide  herself  from him.  Ravana  chased  her  and  when  she  was   caught   he tried  to  ravish  her.  Brhaspati  got  angry  and  cursed  him. "You,    who    have    grown   rank    by  the  dart  of  Cupid, will  meet    with   death  by  the  dart  of  Rama".  (Kampa Ramayana,  Yuddha  Kanda) . 8)  Brhaspati    and  Hanuman.     Anjana.    the     mother    of Hanuman  was  a  servant  of  Brhaspati  in  her   previous birth.  Her  name  then  was  Punjikasthall.  She  once  went to   fetch   water.  At  that  time  many  Vidyadhara  young people,  both  male  and  female,  came  there  and  engaged in   amorous   acts.    Punjikasthall    witnessed  these  love- scenes   for    a    long  time  and  then  returned  home.  It  is mentioned     in     Kampa    Ramayana     that    Brhaspati cursed    her   to    be  born   in  the  next  birth  as  a  female monkey. Anjana  gave  birth  to  Hanuman.  When  he  grew  up Hanuman  desired  to  learn  Vedas  and  Sastras  (scrip- tures). Hanuman  approached  Brhaspati  to  learn  from him.  But  Brhaspati  was  not  prepared  to  teach  a  monkey who  jumped  about  everywhere.  The  disappointed Hanuman  went  to  the  Sun,  who  asked  him  how  it could  be  done  by  him  as  he  was  engaged  in  travelling without  stop.  Hanuman  said  that  he  would  move  in front  of  the  sun  always.  Thus  Hanuman  who  had  been rejected  by  Brhaspati  became  the  disciple  of  the  Sun. (Uttara  Ramayana). 9)  Other  information. (1)  It  is  mentioned  in  Devi  Bhagavata,  Skandha  1,  that Brhaspati  was  the  teacher  of  the  hermit  Suka. (2)  In  Agni  Purana,  Chapter  51,  it  is    instructed  that Brhaspati  should  be  consecrated  in  temples    as  wearing a  necklace  of  beads  (Elaeo  carpus  seeds)  and  a   water pot. (3)  Mention  is  made  in  the  Mahabharata,  Adi  Parva, Chapter  169,  Stanza  21    that    Brhaspati   gave    Bhara- dvaja Agneyastra  (the  arrow  of  fire). (4)  During    the  period   of  emperor    Prthu,  when  the Earth-goddess  was  changed  into  a  cow  the  gods  employ- ed Brhaspati  to  milk  the  cow  to  obtain  the  things  they needed.  (M.B.  Drona  Parva,  Chapter  69) . (5)  Once  Brhaspati    gave    Subrahmanya  a  stick  as  a present.  (M.B.  Salya  Parva,  Chapter  46) . BRHATKARMA 164 BUDHA  I (6)  Once  Brhaspati  advised  Indra  to  use  sweet  words. (M.B.  Santi  Parva,  Chapter  84). (7)  Once    Brhaspati  got  angry  with  Mahavisnu  at  the sacrifi.'ial  hall  of  Uparicaravasu.    (M.B.    Santi   Parva, Chapter  336,  Stanza  14). (8)  Brhaspati  cursed    the  Jaladevatas    (goddesses   of water).  (M.B.  Santi  Parva,  Chapter  242,  Stan/.a  27) . (9)  Brhaspati  and  Candra  are    said  to   be    Brahmana Kings.  (M.B.  Asvamedha  Parva,  Chapter  9,  Stanza 8). 10)    Co-iclusio'i.     Brhaspati  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  Brhaspati.    There    is  no philosophy   which    does    not   contain  the  exhortations made  by  B  haspati  at  various  times  to  the  devas  (gods) or  kings  or  hermits. BRHATKARMA.  A  king  of  the  family  of  Aiiga.  (Agni- Purana) . BRHATKATHA.     See  Gunadhya. BRHATKAYA.  A  king  of  the  family  of  Bharata. ( Bhagavata,  Skandha  9 ) . BFIHATKETU.  A  king  in  ancient  India.  Mention is  made  about  this  king  in  the  Mahabharata,  Adi Parva,  Chapter  1,  Stanza  237. BRHATKlRTI.  A  son  of  Angiras.  Mention  is  made  in Mahabharata,  Vana  Parva,  Chapter  218,  that  seven sons,  named  Brhatkirti,  Brhajjyoti,  Brhadbrahma,  Brha- dmana,  Brhadmantra,  Brhadbhasa  and  Brhaspati  and  a daughter  named  Bhanumati  were  born  to  Angiras  and his  wife  Subha. BRHATKSATRA  I.  A  king.  Scion  of  the  family  of Bhaglratha.  In  the  Mahabharata,  Adi  Parva,  Chapter 158,  Stanza  21,  it  is  mentioned  that  this  king  attended Pancali  Svayarhvara  (Marriage  of  Pancali) . BRHATKSATRA  II.  A  king  of  the  country  called Kekaya.  On  the  first  day  of  the  battle  of  Bharata  at Kuruksetra,  this  King  fought  with  Krpa,  the  teacher. Later  he  killed  Ksemadhurti  in  the  battle.  In  Maha- bharata, Drona  Parva,  Chapter  125,  mention  is  made that  he  fought  with  Drona,  the  teacher  and  was  killed. BRHATKSATRA  III.  A  king  of  the  country  known  as Nisadha.  In  the  battle  of  Bharata,  he  fought  on  the side  of  the  Kauravas  and  was  killed  in  the  battle,  by Dhrstadyumna  (Drona  Parva,  Chapter  337,  Stanza  65) . BRHATPUTRA.  A  king  of  the  Puru  dynasty.  King Suhotra  was  his  father.  King  Brhatputra  had  three sons,  Ajamldha,  Dvimidha  and  Purumidha.  (Agni Purana,  Chapter  278) . BRHATSAMA.  A  teacher  born  in  the  family  of  Angi- ras. The  Ksatriyas  of  his  time  had  troubled  and  haras- sed him  a  great  deal.  Mention  is  made  in  Atharva Veda  that  the  Ksatriyas  met  with  destruction  as  a consequence. BRHATSAMA(N).  The  name  of  a  hymn.  (Rgveda, Mandala  1,  Anuvaka  10,  Sukta  52). BRHATSENA  I.  A  king  born  of  the  family  of  Bharata. (Bhagavata  Skandha  9) BRHATSENA  II.  An  asura  (opponent  of  gods)  born from  a  portion  of  Krodhavasa,  a  daitya  (asura). Laksmana,  the  daughter  of  Brhatsena  was  one  of  the wives  of  Sri  Krsna.  In  the  battle  of  Mahabharata, Brhatsena  was  on  the  side  of  the  Kauravas. BRHATSENA  III.     A  teacher.  It  is  mentioned  in  Garuda Purana    that   Narada   had  taught  Brhatsena,   Brahma- vidya  (theosophy) . BRHATSENA.  A  female  attendant  of  Damayantl.  Mention is  made  in  Mahabharata,  Vana  Parva,  Chapter  60,  that when  Nala  was  defeated  in  the  game  of  dice,  Dama- yanti  sent  Brhatsena  to  inform  the  ministers  about  the defeat  of  the  King. BRHATTA  I.  Another  name  of  the  Sun.  (M.B.  Adi Parva,  Chapter  1,  Stanza  42). BRHATTA  II.     A  king  born  to  Kaleya,  an  asura.  (M.B. Adi  Parva,  Chapter  67,  Stanza  55). BRHATTA  (M).  A  song  of  Sama  ( conciliation— one  of the  four  expedients)  originated  from  the  head  of  her- mit Pancajanya.  From  the  face  of  this  hermit  another song  of  Sama  called  Rathantara  also  originated.  These two  songs  of  Sama  are  very  effective  expedients.  So they  are  called  Tarasaharas  (quickly  effective).  (M.B. Vana  Parva,  Chapter  220,  Stanza  7). BRHATl  I.  Mother  of  Caksusamanu.  Two  sons,  Sis^hi, and  Bhavya  were  born  to  Dhruva  by  his  wife  Sambhu. Succhaya  the  wife  of  Sisthi  gave  birth  to  five  sons, Ripu,  Ripunjaya,  Vipra,  Vrkala  and  Vrkatejas.  These sons  were  sinless.  Brhati  was  the  wife  of  Ripu.  Caksu- sa  Manu  was  born  to  Ripu  and  Brhati.  (Visnu  Purana, ArmSa  1,  Chapter  13). BRHATl  II.  One  of  the  seven  horses  of  the  Sun.  The seven  horses  of  Sun  are,  Gayatri,  Brhati,  Usnik, Jagati,  Tristup,  Anusfup  and  Paiikti.  (Visnu  Purana, Arhsa  2,  Chapter  8). BRHATVA.  A  devagandharva  (a  class  of  gods).  In  the Mahabharata,  Adi  Parva,  Chapter  122,  mention  is made  that  this  gandharva  had  participated  in  the birth  celebration  of  Arjuna. BRLHAISA  (BILHA^A) .     A  Sanskrit  poet  who  lived  in the  1 1th  Century  A.D.  Brlhana  is  the  author  ofVikram- ankadevacarita,    Caurapancasika,    Karnasundari     and such    other    works.   Of  these    Karnasundari  is  a  four- act    play.    The    theme    of   the  play  is  Kamadeva  the king    of  the    Calukyas     marrying      Karnasundari      a vidyadhara  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    intelli- gent  minister   recognizes   her   by    her   fragrance    and introduces  her  to  the  King  and  the  King    marries   her. Brlhana    had   written    his    dramas    on    the   model   of Malavikagnimitra,  Ratnavali  and  such  other  dramas. BUDBUDA.  A  celestial  maid.   She  was  the  hand-maid  of Varga  a  celestial  beauty.  (For  further  information  see Varga ) . BUDHA  I.  Son  of  Candra. 1)  Birth.  Brhaspati  the  teacher-priest  of  the  devas had  a  very  beautiful  wife  named  Tara.  One  day  seeing the  handsome  figure  of  Candra,  Tara  became  amorous. Candra  was  the  Disciple  of  Brhaspati.  It  was  not  right on  the  part  of  the  wife  of  the  teacher  to  feel  amorous towards  a  disciple.  Brhaspati  came  to  know  of  the affair  and  sending  for  Candra  asked  him  to  return  his wife.  Both  Candra  and  Tara  did  not  pay  any  heed  to Brhaspati.  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  Tara to  Brhaspati.  At  this  time  Tara  was  pregnant.  Both Candra  and  Brhaspati  claimed  the  paternity  of  the child  in  the  womb  of  Tara,  who  witnessed  that  Candra BUDHA  II 165 BUDDHISM  (BUDDHA-MATA) was  the  father  of  the  child.  All  accepted  the  words  of Tara.  Budha  was  the  child  Tara  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  Kumaravana  (a  forest)  and  was  changed  to a  woman.  When  the  King  became  a  woman  the  name adopted  was  I  la,  who  grew  amorous  of  Budha.  The famous  King  Pururavas  was  the  son  born  to  them. (For  more  information  see  Ila,  Candra  and  Puru- ravas). 3)  Other  information (1)  Budha  wears  a  necklace  of  Rudraksa  beads  (Elaeo Carpus  Seeds)   and  has  a  bow.     (Agni    Purana,    Chap- ter 51). (2)  Candra    performed    the    christening    ceremony  of Budha.    (Bhagavata  Skandha  9) . (3 )  Budha  is   a   luminous  member   of  the   assembly  of Brahma.  (M.B.  Sabha  Parva,  Chapter  11,  Stanza  29). BUDHA  II.  A  hermit.  Once  he  spoke  about  the  impor- tance of  Vanaprastha  (retirement  in  the  forest).  It  is mentioned  in  Mahabharata,  Sand  Parva,  Chapter  244, Stanza  17,  that  this  hermit  spent  the  whole  of  his  life in  Vanaprastha  (retirement  in  the  forest)  and  at  the end  he  entered  heaven. BUDHA  III.  A  scientist  on  ethics.  He  has  written  a book  called  Dharmasastra  on  the  different  kinds  of rites  of  consecration,  initiation  etc.  from  formation  in the  womb  till  Upanayana  (investiture  with  the  Brahma string),  different  kinds  of  marriages,  Pancamahayaj- fias  (the  five  essential  sacrifices)  Sraddha  (offering to  the  manes),  Pakayajna  (simple  domestic  sacri- fices) ,  Somayaga  (drinking  the  moon-plant  juice  at the  Soma  sacrifice)  and  such  other  matters  of  ethics. BUDHA  IV.  A  Brahmana  who  lived  in  Gaudadeia. 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  un- conscious. 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  Brahmana  carried  away  Sulabha  the  beauti- ful wife  of  hermit  Kalabhuti  and  ravished  her.  Sulabha cursed  him  and  made  him  a  leper. Budha  wandered  about  and  reached  the  city  of  King Surasena.  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." Surasena  who  was  kind  and  righteous,  neared  the  leper and  cured  him  with  caturaksarlmantra  (a  spell  of  four letters)  and  got  ready  to  take  him  also  to  heaven. (Ganesa  Purana  1  :  76). BUDDHA.  The  founder  of  Buddhism.  Some  consider him  to  be  an  incarnation  of  Visnu.  In  days  of  old  in a  battle  the  devas  were  defeated  by  the  asuras  and  the gods  approached  Visnu  with  their  grievance.  Maha- visnu  incarnated  as  the  son  of  Suddhodana  with  the name  Gautamabuddha  (Siddhartha).  Then  lie  went to  the  asuras  and  made  them  reject  the  Vedas  and  the laws  thereof.  All  the  Daityas  (Asuras)  became  Bud- dhists. There  is  a  story  in  Agnipurana,  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  Pura- nas.  The  following  are  the  facts  gained  by  historic investigations. Gautama  Buddha  was  born  in  B.C.  560,  in  Kapilavastu near  the  Himalayas.  His  father  was  Suddhodana.  He was  born  in  the  family  of  the  Sakyas.  The  word  'Sakya' is  another  form  of  the  word  Ksatriya.  The  real  name  of Buddha  was  Siddhartha.  Suddhodana  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  Siddhartha marry  Yasodhara.  A  son  was  born  to  them.  But  the mind  of  Siddhartha  was  restless,  distressed  and  agi- tated. One  day  Siddhartha  discarded  everything  and went  out  of  the  palace  alone. Siddhartha  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  medi- tation 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 Kasi,  and  told  his  disciples  how  he  got  Bodha  or  con- viction. 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  Bharata. Gautama  Buddha  died  at  the  age  of  eighty. BUDDHAGHOSA.  An  ancient  Sanskrit  poet.  It  is  be- lieved that  he  lived  in  the  4th  century  A.D.  The most  important  work  of  this  poet  who  was  a  Buddhist, is  'Padyacudamani'.  The  life  of  Buddha  is  described in  this  Book  in  ten  Kandas  (sections) .  A  similarity  to the  poems  of  Kalidasa  and  Asvaghosa  is  seen  in  this poem.  Buddhaghosa  is  said  to  have  reached  Ceylon in  357  A.D.  and  translated  some  Buddhist  literature. BUDDHI.  A  wife  of  Dharmadeva.  In  Visnu  Purana Arhsa  1,  Chapter  7,  it  is  mentioned  that  Dharmadeva had  married  thirteen  daughters  of  Daksa.  They  are Sraddha,  LaksmI,  Dhrti,  Tusti,  Medha,  Pusti,  Kriya, Buddhi,  Lajja,  Vapus,  Sand,  SiddhI  and  Klrti. BUDDHIKAMA.  An  attendant  of Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  12). BUDDHISM.  (BUDDHA-MATA).  The  origin  of  Bud- dhism was  in  the  sixth  century  B.C.  This  new  religion was  shaped  out  of  Hinduism  that  prevailed  at  that tune.  Buddhism  which  had  its  origin  in  North  India, prevailed  everywhere  in  India  up  to  the  eleventh c. 166 GAKRAVYtJHA century  A.D.  During  that  period  there  was  an  over- flow of  this  religion  to  the  other  parts  of  Asia.  Now this  religion  has  its  full  sway  over  the  people  of  Burma. 90%  of  the  papulation  there,  are  adherents  of  Bud- dhism. 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  Indo- nesia is  a  Muslim  country  there  is  a  small  class  of Buddhists  there.  Combodia,  Lavos  and  Tibet  are  consi- dered to  be  Buddhist  countries.  In  Nepal  there  are only  two  religions,  Hinduism  and  Buddhism.  In  count- ries outside  Asia  there  are  followers  of  Buddhism. Statistics  reveal  that  there  are  one  hundred  and  sixty- five  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 C.  (xf)    The    letter  C  has   two  meanings,  viz.,  evil  people and  pure  man. CAIDYA.  Sisupala,  king  of  Cedi.  Dhrstaketu,  King  of Cedi,  is  also  known  by  this  name.  It  was  this  Caidya who  led  the  Krauricavyuha  created  by  Dhrstadyumna in  the  great  battle.  (Krauncavyuha  =  A  battle  array in  the  shape  of  a  stork).  (Sloka  47,  Chapter  50,  Bhlsma Parva) . CAITRARATHA.  A  prince  born  to  King  Kuru  of  his queen  Vahini  (Sloka  50,  Chapter  94,  Adi  Parva). CAITRARATHA(M).  A  forest  of  puranic  fame.  Once King  Yayati  enjoyed  sexual  acts  with  the  apsaras Visvaci  in  this  forest.  (Sloka  43,  Chapter  75,  Adi Parva) .  It  was  here  in  this  forest  that  Pandu  spent  some days  once  with  his  wives  Madrl  and  Kunti.  (Sloka  48, Chapter  118,  Adi  Parva). As  a  support  to  the  great  mountain  Mahameru  were four  mountains,  Mandara,  Merumandara,  Suparsva and  Kumuda.  Above  each  of  these  was  a  garden-wood, Nandana,  Caitraratha,  Vaibhrajaka  and  Sarvatobhadra. Thus  it  is  to  be  presumed  that  Caitraratha  was  on Merumandara.  (Chapter  16,  Pancama  Skandha, Bhagavata). CAITRARATHA  PARVA.  A  sub-division  of  Adi  Parva, ( See  under  Mahabharata) . CAITYAKA.  A  mountain.  This  mountain  is  situated near  Girivraja,  the  capital  city  of  Magadha.  This  moun- tain was  very  dear  to  the  people  of  Magadha.  The followers  of  Brhadratha  deemed  it  as  a  God  and worshipped  it.  (Chapter  21,  Sabha  Parva). CAKATA.  (See  Brahmadatta  II). GAKRA  I.     A  son  of  Vasuki,  the  Naga  king.  He  died  at the    serpent    yajna  (Sarpa    Satra)     of  Janamejaya    by falling  into  the  fire.  (Adi  Parva,  Chapter  57,  Verse  6). GAKRA  II.     One    of    the    three     attendants    given  to Subrahmanya  by  Visnu,  the  other  two  being  Sankrama and  Atikrama.    (Salya  Parva,  Chapter  45,  Verse  40). GAKRA  III.     One    of  the  two  attendants   presented    to Skandhadeva  by  Tvasta,  the  other  one  being  Anucakra. (Salya  Parva,  Chapter  45,  Verse  40). CAKRA  (M)  I.     Sudarsana  Cakra   (disc)  of  Mahavisnu. The   Visnu    Purana    contains  the  following  story  about the  origin  of  the   Cakra. Suryadeva  (the  Sun  God)  married  Sarhjiia,  daughter of  Visvakarma.  But,  due  to  the  insufferable  heat  of her  husband  the  marital  life  of  Sathjfia  became  miser- able, and  so  she  requested  her  father  to  lessen  the  heat ofSQrya.  And,  accordingly  Visvakarma  ground  Surya on  a  grinding  machine  and  thus  diminished  his  efful- gence. But,  the  grinding  could  diminish  only  1/8  of that  effulgence,  which  glowing  red-hot  dropped  on  the earth,  and  with  that  Visvakarma  made  the  Sudarsana Cakra,  the  Trisula,  the  Puspakavimana  and  the weapon  called  Sakti.  Out  of  those  four  things  the Trisula  came  to  be  possessed  by  Siva,  the  Puspaka- vimana by  Kubera  and  Sakti  by  Brahma.  The  Sudar- sana Cakra  which  was  glowing  like  anything  was deposited  in  the  sea.  (Visnu  Purana,  Part  3,  Chapter  2) . There  is  a  story  in  the  Mahabharata  as  to  how  the Cakra  thrown  into  the  sea  came  into  the  possession  of Mahavisnu.  While  Sri  Krsna  and  Arjuna  were  picnic- ing  on  the  shores  of  the  Yamuna  Agnideva  went  to them  and  requested  them  to  give  Khandava  forest  to him  for  food.  As  Taksaka,  friend  of  Indra,  was  living in  the  forest  the  latter  was  causing  heavy  rains  to  fall there.  Krsna  and  Arjuna  realized  the  fact  that  Agni would  be  able  to  consume  the  forest  only  after  subjuga- ting Indra.  But,  how  to  manage  it  ?  Then  Agni  said that  he  would  supply  the  weapon  to  fight  Indra  with, and  accordingly  he  meditated  on  Varuna,  who  pre- sented to  him  (Agni)  a  chariot  and  Mag  with  monkey as  symbol,  a  quiver  which  would  never  become  empty of  arrows,  a  bow  called  Gandlva  and  the  Sudarsana Cakra.  Agnideva  gave  the  Cakra  to  Sri  Krsna  and  the other  things  to  Arjuna.  (M.B.  Adi  Parva,  Chapter 297). CAKRA  (M)  II.  A  city  in  ancient  India.  (Bhlsma Parva,  Chapter  9,  Verse  45) . GAKRADEVA.  A  warrior  born  in  Vrsni  vaihsa.  (Vrsni dynasty).  (Sabha  Parva,  Chapter  14,  Verse  57). CAKRADHANUS.  A  synonym  of  Kapila  maharsi.  (See Kapila) . CAKRADHARA.  A  very  intelligent  brahmin.  One-eyed and  bent  down  in  body  he  is  a  character  in  Vatsaraja- carita.  (See  Vidusaka) . CAKRADHARMA.  Chief  of  the  Vidyadharas.  He,  with his  younger  brother  is  engaged  in  singing  the  praise  of Kubera.  (Sabha  Parva,  Chapter  10,  Verse  27). CAKRADVARA  (M) .  A  great  mountain.  Indra  per- formed a  yajfia  on  this  mountain.  (Santi  Parva, Chapter  4,  Verse  185) . CAKRAKA.  The  son,  a  Brahmavadin,  of  Visvamitra. (Anusasana  Parva,  Chapter  4,  Verse  64) . CAKRAMANDA.  A  naga  (a  serpent).  It  was  this naga  which  was  deputed  by  Ananta  ( naga  king)  to lead  the  soul  ofBalarama  on  his  death  to  Pata.la. (Mausala  Parva,  Chapter  4,  Verse  16) . CAKRANEMl.  A  woman  attendant  of  Skandadeva. (Salya  Parva,  Chapter  46,  Verse  5) . CAKRATI.  A  town  in  ancient  India.  (Bhlsma  Parva, Chapter  9,  Verse  45 ) . CAKRA  VAN.  A  mountain  very  much  extolled  in  the Puranas.  When  deputing  monkeys  in  quest  of  Slta, Sugriva  instructed  them  to  make  a  special  search  in Mount  Cakravan.  It  was  on  this  mountain  that  Visva- karma made  the  Sudarsana  Cakra.  (Valmlki  Rama- yana,  Kiskindha  Kanda,  Chapter  42,  Verse  16) . CAKRAVYUHA.     A  Phalanx. A  particular  pattern  of  army  formation  on  ground.  In the  Kaurava-Pandava  war  Drona:arya  formed  a  Cakra- vyuha  wherein  Abhimanyu,  son  of  Arjuna  got  himself CAKRIKA 167 CAKYARKUTTU trapped  and  killed.  (Abhimanyu,  who  forced  himself inside  the  Vyiiha  did  not  know  the  method  of  get- ing  out  of  it  which  Arjuna  alone  knew).  Cakravyuha  is made  in  the  form  and  shape  of  Cart-wheels.  Vyasa  has described  the  Cakravyuha  made  by  Drona  as  follows: — The  great  preceptor  made  the  Cakravyuha  and  posted in  it  to  maximum  capacity  kings,  who  were  equal  to Indra.  In  every  opening  of  the  vyuha  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,  Laksmana,  led  the onrush.  In  the  centre  (of  the  Cakravyuha)  stood Duryodhana  in  the  company  of  heroes  like  Kama, Dussasana  and  Krpa.  And,  at  the  head  of  the  army stood  Drona,  the  captain  of  the  army,  who  looked  like the  rising  sun.  Then  there  was  the  King  of  Sindhu, and  near  him  stood  Asvatthama,  and  there  stood  in front  of  them  thirty  Kauravas,  all  of  them  equal  to Devas.  On  the  Hanks  were  great  heroes  like  Salya, Bhurisravas.  And  then  did  the  battle  rage.  (Drona Parva,  Chapter  34). CAKRIKA.  A  forest  hunter.  The  following  story  is told  about  him  in  Chapter  16,  Kriyayoga  of  the  Padma Purana. Devoted  much  to  his  parents,  Cakrika  was  a  great devotee  of  Visnu.  He  used  to  worship  Visnu  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  Visnu  and  there- fore Cakrika  drew  his  sword  and  cut  his  throat  with  it. Lord  Visnu  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  Dvaraka  temple,  and  thus  attained  salvation. CAKRODDHATA.  A  king  in  the  dynasty  of  Yayati. (Bhagavata,  Navama  Skandha) . CAKSUS  I.     A  synonym  of  the  Sun.  (Adi  Parva,  Chapter 1,  Verse  42). CAKSUS  II.  A  tributary  of  river  Ganga.  Starting  from Visnupada  ( Svarga)  the  Ganga.  falls  into  Devayana and  thence  into  the  moon  and  after  flooding  the  whole area  it  divides  itself  into  four  tributaries,  viz.,  Slta, Caksus,  Alakananda  and  Bhadra  and  falls  into  Brahma- loka  and  flows  in  four  directions.  Of  the  four  tributa- ries the  river  called  Caksus  falls  on  the  peak  of  Mount Malyavan  and  then  flows  through  Ketumala  and  falls into  the  western  sea.  The  Ganga  which  flows  through India  is  a  branch  of  the  above-mentioned  tributary, Alakananda.  (Devi  Bhagavata,  Astama  Skandha) . CAKSUS  III.  A  king  born  in  the  lunar  dynasty.  He was  the  son  of  King  Anudruhyu.  (Bhagavata,  Navama Skandha). CAKSURVARDHANIKA.  A  river  which  flows  through Sakadvipa.  (Saka  island).  (Bhisma  Parva,  Chapter  11, Verse  33). CAKSUSAMANU. 1)    General.     The  sixth    of  the   fourteen    Manus.    (See Manvantara) . 2)  Genealogy.  Uttanapada  and  Priyavrata  were  the sons  of  Svayambhuvamanu,  and  Dhruva  was  Uttana- pada's  son.  Dhruva  had  two  sons,  Sisti,  and  Bhavya by  his  wife  Sambhu.  Suchaya,  wife  of  Sisti,  had  five sons,  viz.,  Ripu,  Ripunjaya,  Vipra,  Vrkala  and  Vrkate- jas.  From  BrhatI,  wife  of  Ripu,  was  born  Caksusa,  the mighty  and  Caksusa  begot  a  son  called  Manu  by Puskarani,  daughter  of  Viranaprajapati  and  one  of  the offsprings  of  Varuna.  This  Manu  was  called  Caksusa Manu.  And  Caksusa  Manu  had  ten  sons  by  his  wife Nadvala,  daughter  of  Vairajaprajapati,  called  Kuru, Puru,  Satadyumna,  Tapasvi,  Satyavan,  Suci,  Agni- sfoma,  Atiratra,  Sudyumna  and  Abhimanyu.  Out  of the  ten,  Puru  had  the  following  sons  by  Agneyl,  viz. Aiiga,  Sumanas,  Khyati,  Kratu,  Angiras  and  Sibi. Ariga  married  Sunitha,  and  Vena  was  their  son.  The famous  emperor,  Prthu  was  Vena's  son. 3)  Former  life.     The    following    story    is    told    in    the Markandeya    Furana    about  the  former  life  of  Caksusa before   he  was  born  as  Caksusa.  In  that  former  life  he was    Ananda,    son   of   Anamitra.   Once   a   cat  carried Ananda   away   and  laid  him  on  the  bed  of  the  child  of King  Vikranta,  and  the  same  cat  deposited    the  king's child  somewhere    else.    And,    Ananda    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. Brahma  appeared   before    him   and   blessed     that    he would,  in  the  next  birth,  be   born  as   the   sixth    Manu and  thus  Caksusa  became  the  sixth  Manu. 4)  Chief  incidents  during  his  time.     During  Caksusaman- vantara    were  born    the   famous   Nara  and  Narayana  as the  sons  of  Dharma.  It  was  also  during  this   period  that Brahma  was  born  as  Candra,  Visnu  as    Dattatreya  and Siva  as  Durvasas  from  Anasuya,    the   purest  of  women and    the    wife    of  Atri.    (Devi    Bhagavata,     Caturtha Skandha). CAKSUSl.  An  art,  the  study  of  which  will  enable  one to  see  anything  in  the  three  worlds.  Caksusi  was taught  by  Manu  to  Soma,  by  him  to  Visvavasu,  by him  to  Citraratha,  the  Gandharva  and  by  him  to Arjuna,  son  of  Pandu.  (Adi  Parva) . CAKYARKUTTU.  A  very  important  art  practised  in temples  mainly  in  Kerala.  It  is  called  so  because  it  is exhibited  by  Cakyars  (a  sect  attached  to  temples) .  In important  temples  a  place  called  Kuttambala  is  set apart  for  displaying  the  art.  The  Kuttu  now  prevalent in  Kerala  temples  is  not  exactly  of  its  old  form.  Kula- sekharavarma  perumal  (elected  ruler  of  old  Kerala) effected  some  changes  in  the  old  art  form,  and  Phaskara- ravivarma  perumal  and  Tolakavi  made  further  reforms in  it.  The  art  of  Kuttu  was  evolved  with  the  object  of relating  puranic  stories  in  such  a  manner  as  will  help devotional  feelings  grow  in  man. The  main  aim  of  the  Kuttu  is  to  narrate  puranic stories  in  such  a  way  as  to  instil  Bhakti  in  the  hearers and  to  create  an  interest  in  them  in  the  Puranas.  The Cakyar  ( the  man  who  gives  the  discourse  who  usually belongs  to  the  Brahmin  sect  called  Cakyars)  tells  the story  in  a  very  interesting  way,  reciting  appropriate passages  from  the  Puranas  and  illustrating  them  with apt  examples  and  similes.  The  narration  is  from  the beginning  till  end  humorous.  The  Cakyar  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  varie- CALA 168 CAlSAKYA  (KAUTILYA) ties  of  Kiittu  :  Prabandharii  Kuttu,  Narhbiar  Kuttu  and KiitiaHam.  Of  these  the  first  is  narrative  (Akhyana- para)  while  in  the  second  and  third  type,  the  element of  acting  is  more  important  ( Abhinayapara) . GALA.  Laksmidevi.  The  following  story  is  told  in  the Devl-bhagavata  as  to  how  this  name  came  to  be applied  to  the  devl.  Once  Revanta  the  very  handsome son  of  Suryadeva  came  to  Vaikun{ha  riding  Uccaih- sravas,  Indra's  horse.  Devi,  who  was  at  that  time  with Visnu  gazed  for  a  few  minutes  in  wonder  at  the  horse. She  did  not,  therefore,  attend  to  Visnu's  talk.  Angered at  this  Visnu  told  the  devl  :  "Since  your  eyes  find enjoyment  on  unnecessary  things  and  move  about among  such  objects,  you  shall  be  called  from  today onwards  Rama  and  Gala.  Also  you  will  be  born  as  a mare  on  earth.  Accordingly  Mahalaksmi  was  born  as a  mare  on  the  banks  of  river  SarasvatI,  and  regained her  old  form  only  after  delivering  a  son  by  Visnu.  That son  was  Ekavira,  founder  of  the  Hehaya  kingdom.  (DevT Bhagavata,  Skandha  6). CAMARA.  (CAMARl).  An  animal  whose  tail  is  its  most important  and  valued  organ.  In  the  course  of  its  move- ments 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  Gamara,  the  following  story is  told  in  the  Valmlki  Ramayana.  Krodhavasa,  daughter of  Daksaprajapati  and  wife  of  Kasyapa  had  ten  daugh- ters, viz.  MrgI,  Mrgamada,  Hari,  Bhadramada, Matangi,  Sarduli,  Sveti,  Surasa,  Surabhi  and  Kadru. To  Mrgamadi  the  Srmaras  and  Gamaras  owe  their origin.  (Valmlki  Ramayana,  Aranya  Kanda,  Canto  14) . CAMARA(M).  A  rod  (handle)  with  a  large  tuft  of hair,  fibre  or  feathers  at  the  end.  A  symbol  used  by kings  and  brahmins.  Camara  of  the  king  should  have  a golden  handle,  and  it  should  be  made  of  the  wings  of the  swan,  the  peacock,  the  Balaka  bird  etc.  But,  the wings  of  different  birds  shall  not  be  intermixed.  Circu- lar in  shape,  the  Camara  should  have  on  its  handle 3,  4,  5,  6,  7,  or  8  sandhis  (joints,  knots).  (Agni- purana,  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  Bharata  from  king  Bharata  (country ruled  by  Bharata) .  Bharata  had  nine  brothers  called KuSavarta,  Ilavarta,  Brahmavarta,  Aryavarta,  Malaya, Bhadraketu,  Sena,  Indrasprk  and  Kikafa.  Bharata  had also  nine  other  brothers  renowned  as  navayogis,  born of  another  mother.  Camasa  was  one  of  them,  the  other eight  being  Kavi,  Hari,  Ambarisa,  Prabuddha,  Pippa- layana,  Avirhotra,  Dramida  and  Kharabhajana.  (Bhaga- vata Pancama  Skandha) . CAMASODBHEDA.  A  holy  place  in  Saurastra  which forms  part  of  the  very  reputed  sacred  place  called VinaSana.  It  is  said  that  it  was  here  that  the  river SarasvatI  which  once  became  invisible,  was  detected.  A  , bath  here  is  as  efficacious  as  performing  the  Jyotistoma yajna.  (M.B.  Vana  Parva,  Chapter  82,  Verse  112). CAMATKARA.     (See  PATTU) . CAMOHARA.  A  visvadcva.  (M.B.  Anusasana  Parva. Chapter  191,  Verse  35). CAMPA.  A  king  born  in  the  Aiiga  dynasty.  (See CANDRAVAMSA) . CAMPA.  ( CAMPAPURI ).  A  city  on  the  banks  of  river Gaiiga,  Cariipa  is  often  referred  to  in  the  Puranas.  It was  here  that  Lomapada  lived  in  tretayuga.  ( M.B. Vana  Parva,  Chapter  113,  Verse  15).  In  Dvaparayuga the  city  was  ruled  by  a  Suta  called  Atiratha,  who  got Kama,  while  he  and  his  wife  were  brooding  over  their lack  of  a  child.  In  after  years  Kama  also  ruled  the city.  (M.B.  Santi  Parva,  Chapter  5,  Verse  7). CAMPAKA.  A  vidyadhara.  Once  he  visited  the  banks of  river  Yamuna  with  his  wife  Madalasa  when  they  got from  the  forest  nearby  a  child.  The  child  in  later  years became  famous  as  Ekavira,  founder  of  the  Hehaya dynasty.  (See  EKAVlRA) . CAMPAKARANYA.  (CAMPAKARA).  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). CAMPEYA.  Son  of  Vi^vamitra  who  was  a  brahmavadin (M.B.  Anusasana  Parva,  Chapter  4,  Verse  58). CAMPtJ.  A  literary  form  of  presenting  a  story  in  a mixture  of  prose  and  verse,  and  abounding  in  beauti- ful descriptions  :  "Gadyapadyamayam  kavyarh  Cam- piirityabhidhlyate".  Over  and  above  prose  and  verse the  Campus  use  dandakas  (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  Campus  is  really  prose,  that  in  Malayalam is  something  akin  to  metrical  prose.  There  are  more than  two  hundred  Campus  in  Malayalam.  The  most famous  of  the  Campu  writers  in  Malayalam  are Punam  Namboothiri,  Mahamangalam  Namboothiri and  Nllakantha. CAMO.     A  division  of  an  army.  (See  Aksauhini) CAMWDA.     (See  ParvatI) . CAlifAKA.  The  auspiciousness  of  Canaka  (cowdung)  is due  to  Laksml.  ( See  LaksmI,  Paras  1  and  6) . CA^AKYA  (KAUTILYA).  The  famous  author  of "Arthasastra"  a  treatise  on  political  economy. Eastern  and  western  scholars  have  made  exhaustive researches  on  this  intellectual  giant  of  ancient  India, Canakya.  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  Candra- gupta,  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  'Canakya's kutilaniti'  (crooked  tactics)  has  become  proverbial. Some  scholars  hold  the  opinion  that  he  came  to  be called  'Kautilya'  because  of  his  Kutila  (crooked) tactics  ;  but  evidence  to  establish  this  view-point  is  yet to  be  adduced. It  is  his  famous  Arthasastra,  which  has  made  Canakya's name  a  world  famous  one.  The  great  German  thinker Jolly  has  described  the  Arthasastra  as  a  unique  composi- tion in  the  Sanskrit  language.  And,  Johann  Meyer,  the great  western  scholar  has  the  following  to  say  about the  book  : — "Kautilya's  Arthasastra  is  not  one  single  text,  it  is  a collection  and  collatcration  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  un- remitting efforts  of  a  scholar  with  unabounded  know- ledge are  required." CANCALAKSI 169 CANDAMAHASENA Even  his  name  has  not  yet  been  confirmed  beyond doubts.  Kautilya  is  also  called  Visnugupta,  Canakya, Dramila,  and  Angula.  Modern  researches  place  the date  of  the  Arthasastra  at  near  about  B.C.  400.  In Visakhadatta's  Mudraraksasa  (drama)  the  name Kautilya  is  used. The  Authors  of  Nltisastra  maintain  that  the  name  of the  author  of  Arthasastra  was  Visnugupta.  It  may  be gathered  from  the  Mudraraksasa  that  he  became  famous as  Canakya  as  he  was  the  son  of  Canaka,  and  that he  possessed  deep  erudition  in  Nltisastra,  Dharma- sastra  and  astrology.  There  is  another  legend  to  the effect  that  this  brahmin  (Ganakya)  belonged  to  Kanci- pura  and  that  he  migrated  to  Pataliputra,  the  seat  of learning  and  scholarship.  As  Kamandaka,  who  lived in  the  fourth  century  B.C.  has  eulogised  Ganakya  in his  nitisastra  it  may  be  surmised  that  Ganakya  lived sometime  near  about  that.  Gandragupta  and  Ganakya are  referred  to  in  the  Visnu  and  the  Vamana  Puranas.  | Kautilya  was  keen-eyed  and  scholar  par  excellence. "Arthasastra"  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  Dasakumaracarita  of  Dandi  (A.D. 700)  it  may  be  seen  that  there  are  6000  verses  in  the Anusfcup  metre  (eight  letters  in  one  line)  in  the  Artha- sastra composed  by  Visnugupta  for  the  use  of  Gandra- gupta Maurya.  The  Artha'astra  has  been  held  in  praise by  Banabhatta  who  lived  in  the  7th  Century,  Soma- devasuri,  who  lived  in  the  10th  century  and  also  by Hemacandra,  the  author  of  Kavyanusasana,  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.  Ganakya  has mentioned  in  his  book  with  respect  the  old  scholars  like Manu,  Sukra,  Brhaspati,  Narayana,  Katyayana  and Govinda  dlksita.  (For  the  puranic  story  about  Canakya see  Vararuci,  Para  6). C.<\NCAlAKSl.  A  notorious  harlot  who  lived  in  dva- para  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  Visnu as  also  of  Yama  arrived  to  carry  away  the  soul  of Cancalaksi.  Yama's  men  argued  that  she  had  sinned throughout  her  life,  and  therefore  claimed  the  harlot's soul.  But  the  emissaries  of  Visnu  countered  the  argu- ment thus  :  "once  on  her  way  to  conduct  her  trade CaficalaksT  got  into  a  temple  and  munched  tambula  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  Visnuloka". In  the  argument  the  emissaries  of  Yama  were  defeated and  the  soul  of  Gancalaksi  was  taken  to  Vaikuntha  by the  emissaries  of  Visiu.  (Padma  Purana,  Chapter  6) . CANCALAKSI  II.     A'  vidyadhara    girl'.  Once  while  she was  concentrating  her  mind  in  prayer  over  Mahalaksmi, Ravana,  King  of  the  Raksasas,  committed  rape  on  her, and  she  cursed  him  that  he   should    die  on   account  of Mahalaksmi    herself  and    accordingly    at   last   he  was killed  by  Rama  on   account  of  Sita,  the  incarnation  of Mahalaksmi.   (Karhpa  Ramayana). CANDA.     '(See  Candamundas) . CANDABALA.     A    prominent   monkey.    In    the  Rama- Ra  van  a  war  this  monkey  caused  much  trouble   to  Kum- bhakarna.  ( M.B.  Vana  Parva,  Chapter  287,  Verse  6) . CANDABHARGAVA.  A  maharsi  born  in  the  dynasty of  Cyavana  Muni.  A  very  erudite  scholar  and  deeply versed  in  the  Vedas,  it  was  this  maharsi,  who  performed Janamejaya's  famous  Sarpa  sattra.  (M.B.,  Adi  Parva, Chapter  58,  Verse  4). CANDAKA.  A  forest  hunter  who  attained  salvation  by the  worship  of  Sivaliriga.  (Phallus  of  Siva). While  once  hunting  in  the  woods  Candaka  saw  a  Siva temple  in  ruins,  and  the  Sivalinga  lying  on  the  ground uncared  for.  This  sight  greatly  grieved  him,  and  he told  Sirhhaketu,  son  of  the  Pancala  Raja  who  happened to  come  that  way  all  about  the  temple  and  the liriga.  To  his  query  as  to  whether  the  sastra  permitted a  hunter  like  himself  to  worship  Sivaliriga,  Simhaketu answered  there  were  injunctions  in  the  Sastras  for people  like  him  (Candakas)  to  instal  Sivalinga  on rock  and  then  worship  it  daily,  the  worshipper  wear- ing ashes  from  the  burning  ghat  on  his  body.  Accord- ingly Gandaka  installed  the  linga  on  a  rock  and  began worshipping  it  daily  along  with  his  wife,  Pulindi.  But after  sometime  there  was  left  no  ashes  in  the  burning ghat  and  Candaka  and  Pulindi  discussed  between  them the  means  to  get  ashes  for  the  next  day.  Then  Pulindi suggested  that  she  should  burn  herself  to  ashes  and  that Gandaka  should  continue  worshipping  the  Sivalinga wearing  on  his  body  the  ashes.  Very  unwillingly Candaka  agreed  with  the  sad  proposal  of  his  wife,  and the  next  day  he  worshipped  the  Sivalinga  wearing  on his  body  the  ashes  of  Pulindi.  And,  at  the  close  of  the worship  he  called  aloud  for  Pulindi,  and  lo  !  wonder of  wonders  !  she  stood  there  before  him  more  healthy than  formerly.  Moreover  a  vimana  descended  from  the skies  and  conducted  both  Candaka  and  Pulindi  to Sivaloka.  (Siva  Purana,  Sambarama.ha.tyma) . CANDAKAUSlKA.  A  muni,  son  of  Kaksivan,  the  son  of JJGautama.  Brhadratha,  King  of  Magadha,  was  having  no issues  when,  one  day,  Candakausika  went  to  the  palace and  blessed  the  King  as  a  result  of  which  a  son  called Jarasandha  was  born  to  him.  Candakausika  continued  to live  at  Magadha  for  long  as  the  preceptor  of  the  kings  of that  land.  ( See  Jarasandha) . CANDALA.      (See  Caturvarnya) . CA^DAMAHASENA. 1)  General.     A   very    prominent   and   reputed   king  of Ujjayini.     Vasavadatta,     wife   of   Udayana     was    his daughter. 2)  The  name  Candamahdsena.     His  real  name  was  Maha- sena.   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   Devi 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   Devi    also assured  him  that  ere  long   Angaravati,  daughter  of  the asura  called   Angaraka    and    the   fairest  damsel  in  the three  worlds  would  become  his  wife.  Since   he  ( Maha- sena)  did  the  most  austere  rites  and   rituals,   the    Devi said,   he    would   come   to   be    called  Candamahasena. Afterwards   the   sword   given  by  the  Devi  and  the  ele- phant called  nadagiri  proved  as  successful  and  effective to  him  as  were  Vajrayudha  and  his  elephant   Airavata to  Indra. CAKDAMUNDAS 170 CANDIKA 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  where- upon he  seated  himself  on  the  side  of  a  tank.  There  he saw,  amidst   a    number    of  women    an    exceptionally beaut;  ful    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,  Augarakasura.  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  Angara vatl.  My  father became  a  Raksasa  as  the  result  of  a  curse  ;  he  is  now asleep  in  the   assumed    form  of  a  boar.  On  aw.iking  he is  sure  to  eat  you  for  food,  and  it  was  that  thought  which brought  tears  to  my  eyes".  To  these  words  of  Aiigara- vati,    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." Aiigaravatl  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  Angaraka  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. Candamahasena  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  Vdsavadattd  :  And,  now  Candamahasena married  Angaravati  and  returned  to  his  kingdom  with his  wife.  Two  sons,  Gopalaka  and  Palaka  were  born  to the  royal  couple,  and  the  King  celebrated  an  Indro- tsava  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  empe- ror of  the  Vidyadharas.  Accordingly  a  daughter  was born  to  the  King,  and  she  was  called  Vasavadatta. ( given  by  Vasava,  i.e.  Indra) .  Udayana  married  Vasava- datta. (See  Udayana). CANDAMUNDAS.  Two  brothers  born  in  the  Asura dynasty,  the  elder  brother  being  called  Canda  and the  younger  Munda.  These  brothers  collected,  like the  other  asura  leaders  Dhumraksa,  and  Raktabija, thousands  of  soldiers  and  lived  in  all  pomp  and glory. During  this  period  two  asura  brothers  called  Sumbha and  Nisumbha  had  returned  from  the  Himalayas  after securing  from  Brahman  a  boon  that  they  would  meet with  their  death  only  at  the  hands  of  a  woman.  Canda and  Munda  became  their  friends  and  attendants. Sumbha  and  Nisumbha  set  out  on  a  triumphal  tour and  conquered  heaven,  earth  and  patala.  The  Devas took  refuge  in  a  forest.  After  wandering  in  the  forest for  a  long  time,  at  the  instance  of  Brhaspati  they  sought asylum  wi;h  Parvatl.  Parvatl  stood  for  sometime  in  deep concentration,  and  there  emerged  from  her  divine  body Kausiki  or  Kali.  Parvati  assured  the  Devas  that  she would  kill  Sumbha  and  Nisumbha.  And,  then  Kali  sat alone  on  a  rock  in  the  thick  Forest.  Canda  and  Munda, who  happened  to  pass  that  way  were  attracted  by  the great  beauty  of  Parvatl  and  imparted  the  news  to Sumbha  and  Nisumbha,  and  they  deputed  Dhumraksa and  60,000  soldiers  to  bring  Parvatl  over  to  them  ;  but by  one  hurhkara  (sound  'hum')  she  reduced  them  to ashes.  Ultimately  she  killed  Sumbha  and  Nisumbha also,  i  Devi  Bhagavata,  Pancama  Skandha). CA^PATU]WPAKA(S).  A  son  of  Garuda.  (Udyoga Parva,  Chapter  101,  Verse  9). CANDAVEGA.     A  gandharva.  (See  Puranjana). CAIiTDIKA.     A  terrific  form  of  Parvati,  who  is  worship- ped in    temples    under    the    name    Candikadevi.    'I  he Devi's  idol  has  twenty  hands.  In  the  hands  on  the  right side   are   held    Sfda    (three-pronged   weapons)  sword, Vela    (rod),    Cakra,    pasa    (rope),  parigha    (shield), ayudha,  abhaya,  damaru  and    Sakti,    while    the  hands on    the   left   side    hold    n^gapaSa,  small    parigha,  axe, Ankusa  (a  long-hooked  rod) ,   pasa,    mani,  flag,    gada, mirror  and  an   iron    cylindrical   rod.   1  here   are   also idols  of    Candika   with  ten   hands.    At   the  feet  of  the Devi  lies  Mahisasura  with  his  head  severed  from  body. There  will  also  be  standing  near  the  idol  a  purusa  (man) born  from  the  neck  of  the  Mahisa  brandishing  his  wea- pon, and  with  the  Sula  in  his   hand    in   all    rage   and womitting  blood  and   with   red   hairs    and  eyes.  That purusa  is  bound  strongly   on  his    neck   with  rope.  The vehicle  of  the  Devi  is  a  lion.  The  Devi    is   mounted  on the  lion  with  her  left  leg  on  the  asura  lying  below.  This Candikadevi  thus  stands   with  weapons  in  the  hand,  as annihilator  of  enemies  and  with  three    eyes,   and   she should  be  worshipped  in  pujamandala  with  nine  Padmas (tantric  divisions)  along  with  her  idol.  Firstly  the  Devi should  be  worshipped    in  the  central  padma  and  Indra and  others  in  the  other  padmas. There  is  also  another  Candikadevi  (Durga)  with  eigh- teen hands.  She  holds  in  her  right  hand  a  skull,  shield, mirror,  broom,  bow,  flag,  damaru  and  pa^a^cord)  and in  her  left  hand  rod,  iron  pounder,  Sula,  Vajra,  sword, AnkuSa  (a  sticklike  weapon  with  one  end  bent  to  hold on  to  things)  Sara  (arrow)  Cakra  and  salaka.  There are  nine  other  Durgas  having  the  same  weapons  as  the above  except  the  Damaru  and  the  broom .  But,  they have  only  sixteen  hands  each.  These  nine  Durgas  are called  Rudracanda,  Pracanda,  Ugracanda,  Canda- nayika,  Aticandika,  and  Candogra.  The  Durga  standing at  the  centre  will  have  the  colour  of  gorocana  (red sandal  paste)  and  the  others  will  have  the  following colours;  arunavarna  (red)  Krsna  varna  (black),  nila varna  (blue),  s'ukla  varna  (white),  dhumra  varna (brown)  pita  varna  (yellow)  and  sveta  varna  (white). The  nava  Durgas  (nine  Durgas )  are  installed  for  the prosperity  of  children  etc.  And  all  these  are  different forms  of  Parvati. Also,  in  various  aspects  or  poses,  Parvati  is  called  by other  names.  She  is  called  Siddha  when  installed  in Raihbha-vana  wearing  aksamala  (garland  of  beads), kirita  (crown)  and  agni.  The  same  Siddha  without the  fire  is  called  Lalita.  Gauridevi  with  one  of  the CANDRA  I 171 CANDRA  IV 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  Saubhagya  gaurl. (For  further  details  see  Parvatl ) .  (Agni  Purana,  Chap- ter 50). CANDRA  I.  A  prominent  asura,  also  called  Candra  - varman.  It  was  this  asura,  as  beautiful  as  Candra(the moon)  who  was  born  as  the  king  of  Kamboja  under the  name  Candravarman  (M.B.  Adi  Parva,  Chapter 67,  Verse  31). CANDRA  JI.  A  king  born  in  the  Solar  dynasty  and  the son  of  Visvarandhi  and  father  of  Yuvanasva.  See Varhsavall) CANDRA  ill.  The  Puranas  declare  that  Candra  was one  of  the  invaluable  things  got  at  the  churning  of Ksirabdhi  (ocean  of  milk)  Candra,  Mahalaksmi,  Sura, Uccaihsravas,  Kaustubha,  Parijata,  Kamadhenu, Dhanvantari,  Amrtam  and  Kalakuta  were  the  things thus  got  from  the  Ocean  of  Milk.  (M.B.  Adi  Parva, Chapter  18  and  Visriu  Purana,  Part  1,  Chapter  9) .  Also, the  evil  devata  called  Jyesfha,  Airavata,  the  gem named  Cintamani  and  fair  damsels  like  Tara  and  Ruma were  got  from  the  Ksirabdhi,  (Kampa  Ramayana, Yuddhakanda ) .  For  general  information  about  Candra, see  Grahas). CANDRA  IV.  (CANDRA  DEVA). 1)  Birth.     The  child  born    to  Atri  by  Anasuya.    (See Pururavas).  In  Skandha  4  of  the    Devlbhagavata  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.  Tara, the  very  beautiful  wife  of  Brhaspati,    preceptor   of   the Devas  happened  to    reach    Candra's   home  during  her perambulation  one  day.  Candra  and  Tara  fell    in  love with  each  other  at    first   sight   and  lived    in  conjugal happiness.  And  thus  days   passed  by.  Brhaspati,  being informed  of  the  fact  on  enquiry,  deputed  his  disciples to  bring  Tara  back,  but  to  no  purpose.  Brhaspati   sent his  disciples    again   and   again    to  Tara,  but  all  to  no purpose.  Then  Brhaspati  himself  went  to  the  house  of Candra  and  invited  Tara,  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  him- self 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 wift;  to  me  I  will    curse    you."    None  of  the  threats  of Brhaspati  could  shake  Candra.  He   told  the  Devaguru that  Tara  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   Brhaspati    all   the  more angry.  He  returned  home  and  waited  sometime   more for  Tara'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  Brhaspati  sought help  of  Indra.  Indra  sent    word  to  Candra  asking  him to  send  Tara  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  dif- ference among  the  devas  about  all   this,  and  the    news reached  the  asuras.  At  once   Sukra,   preceptor  of  the asuras  and  an  old  enemy  of  Brhaspati  met  Candra  and assured  him  all  support  in  case  war  broke  out  between Indra  and  Candra.  He  also  strongly  advised  Candra not  to  return  Tara  to  Brhaspati.  And,  ultimately  a fierce  war  began  between  Indra  and  Candra.  All  acti- vities in  the  world  were  thrown  into  confusion  and chaos.  At  this  Brahma  on  his  harhsa  ( swan)  came  to the  scene  and  admonished  Candra  and  Sukra.  They could  not  but  obey  Brahma  and  so  were  forced  to  stop fighting.  Moreover,  Candra  returned  Tara  to  Brhas- pati. The  quarrel  and  fighting  thus  ended  for  the  time being,  but  another  problem  cropped  up.  At  the  time Candra  returned  Tara  to  Brhaspati  she  was  carrying, and  Brhaspati  was  not  aware  of  the  fact.  And  at  last Tara  delivered  an  exceptionally  beautiful  male  child. The  naming  ceremony  of  the  child  was  duly  performed, Brhaspati  himself  acting  as  its  father.  When  the  news reached  Candra  he  sent  a  messenger  to  Brhaspati claiming  the  child  was  his.  Brhaspati  too  claimed  its fatherhood.  This  controversy  developed  almost  to  the brink  of  a  second  devasurawar.  At  this  stage  Brahma went  to  Brhaspati's  house  and  questioned  Tara  as  to who  really  was  her  child's  father,  and  she  named  Candra. Upon  this  Brahma  asked  Brhaspati  to  release  the  child to  Candra.  Brhaspati  did  so.  (Devi  Bhagavata,  Pratha- ma  Skandha) . 3)  Wives  of  Cmdra.  Candra  took  twentyseven  daugh- ters of  Daksa  as  his  wives.  (Devi  Bhagavata,  Saptama Skandha).  These  twentyseven  wives  are  the  twenty- seven  stars.  Candra  circumambulates  Mahameru  along with  these,  his  twentyseven  wives  (Stars) .  (M.B.  Vana Parva,  Chapter  163,  Verse  33).  The  names  of  the twentyseven  wives  are  given  hereunder:  As  vim,  Bha- rarri,  Krttika,  RohiiiT,  Mrgasiras,  Ardra,  Punarvasu, Pusya,  Aslesa,  Janakam,  PhalgunI,  UttaraphalgunI, Hasta,  Citra,  Svati,  Visakha,  AnuridhI,  Jyesjha, Mula,  Purvasadha,  Uttarasadha,  Srona,  Sravistha, Pracetas,  Purvaprosthapada,  Uttaraprosthapada, Revati. Solar  eclipse  according  to  the  Puranas.  The  Devas  and the  asuras  jointly  churned  Ksirabdhi  wherefrom  emerg- ed Dhanvantari  with  the  Amrtakumbha  (pot  of  nectar) . (See  Amrtam). But  an  asura  mayavl  (magician)  called  Saiiiihikeya absconded  to  Patala  with  the  Amrtakumbha  which nobody  noticed  as  everybody  was  busy  with  dividing other  divine  objects.  Only  after  the  mayavi's  disap- pearance was  it  noticed  that  the  Amrta  Kumbha  was missing.  At  once  Mahavisnu  assumed  the  figure  of  a beautiful  woman,  got  back  the  Kumbha  and  gave  it  to the  devas.  The  devas  began  drinking  the  amrtam  when, at  the  instance  of  some  other  devas,  Saiihhikeya,  the mayavl  assuming  the  form  of  an  old  brahmin  reached svarga,  got  a  share  of  the  amrta  and  began  to  drink  it. Surya  and  Candra  (Sun  and  Moon)  who  were  on guard  at  the  gates  divined  the  secret  of  the  'old brahmin'  and  informed  Mahavisnu  about  it.  He  cut the  throat  of  the  pseudo-brahmin  with  his  Sudarsana 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  Ra.hu  and  Ketu. When  the  throat  was  cut  some  blood  as  well  as  some amrta  dropped  on  two  places  on  the  ground,  and  they CANDRA  iv 172 CANDRAHASA became  the  red  onion  and  the  white  onion  respecti- vely. 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  amrtam. Rahu  and  Ketu  still  maintain  their  hatred  for  Surya and  Candra  who  had  betrayed  the  asura,  who,  disguis- ed as  brahmin  tried  to  drink  the  amria.  Eclipse  is  the phenomenon  of  Rahu  and  Ketu  swallowing  Siirya  and Candra  as  and  when  opportunity  presents  itself  for  it. But,  since  the  throat  is  severed  from  the  body,  Surya and  Candra  thus  swallowed  get  out  through  the  throat. That  is  the  reason  why  Surya  and  Candra  become visible  after  the  eclipse  in  over.  ( Kampa  Ramayana, Yuddha  Kanda  and  Bhagavata  As{ama  Skandha). 5)  Candra    became  Calf.  Once    emperor    Prthu     trans- formed Bh  jmidevi  into  a    cow  and  milked  from  her  all things  and  provisions.  On  that  occasion  it  was  Brahma, who    acted    as    Calf.     And,  following  Prthu  when  the Rsis  milked   the    cow    Candra    served    as    Calf.  (For details  see  Prthu) . 6)  Waxing  and  waning  of  Candra,  the  puranic  story  regard- ding  it.  Of  the  twentyseven  daughters  of    Daksa  whom Candra  had  married  he  loved  Rohini  much  more  than the  other  twentysix  wives,  and  so  kept  her  always  with him.  This  annoyed  the  twentysix  wives,  who  complained about  it    to  Daksa.  Daksa'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 Daksa  as  follows  :  "We  shall   stay  in    the  asrama  and serve  you.  Soma  (Candra)  does  not  associate   with  us, he  will  not  accept  your  advice." Though  Daksa  warned  Candra  a  second  time,  that  too had  no  effect  on  him.  So  the  twentysix  wives,  for  the third  time,  complained  to  Daksa.  Daksa  got  angry  at this  and  cursed  that  Candra  should  suffer  from  tuber- culosis. Thus  Candra  was  afflicted  by  consumption. Though  Candra  performed  many  a  yajna  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  Daksa,  who  gave  Candra redemption  from  the  curse  by  ordaining  that  if  he  dived in  the  Sarasvatl  tirtha  in  the  western  sea  he  would  be free  from  consumption  for  half  of  every  month.  Thence- forth Cmdra  made  it  a  practice  to  dive  in  the  Saras- vatl tirtha  and  that  is  the  reason  why  Candra  is  exempt- ed from  Ksayaroga  for  fifteen  days.  ( M.B.  Salya  Parva, Chapter  35). 7)  Candra — King  of  stars  and  of  medicines.     During    the reign  of  emperor  Prthu,  he  changed    Bhumidevi  into  a cow.  Later  the    Rsis    also    changed  bhumidevi  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.    (Harivamsa,    Chapter 4,  Verse  2). 8)  Other  information  about  Candra (1)  Candra  is  ll,000sq.  yojanas  in  arei,  33,000  yojanas in  circumference  and  ,i  volume  of  5,900  cubic  yojanas. (M.B.  Bhisma  Parva,  Chapter  12). (2)  Candra  presented  two  attendants  called  Mani  and Sumati    to   Subrahmanya    (Salya    Parva,   Chapter  45, Verse  32). (3)  Candra   once  made    a    discourse    on    the  superior qualities   of   brahmins    to    Sambarasura.     (Anusasana Parva,  Chapter  36,  Verse  13,  Southern  Text). (4)  All  welfare  and  prosperity  accrue  lo  him,  who  on full-moon  day  at  moon-rise  tenders  offerings   to  Candra of   bread    in    copper  vessels  with  honey  poured  into  it. (Anusasana   Parva,   Chapter   36,    Verse,  13,  Southern Text). (5)  Candra    is    one   of  the    asta-vasus.    Candra     had four   sons,  Varcas,    Sisira,  Prana   and  Ramana  by  his wife    named    Manohara.     (Adi     Parva,    Chapter     66, Verse   18). (6)  Abhimanyu  was  Candra's  son,  Varcas,    reborn    as the  sonofArjuna.    (See  Abhimanyu) . CANDRA.  An  important  river  in  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  29). CANDRAGUPTA  I.  Second  son  of  Ravana.  Once when  Sri  Rama  was  King,  Candragupta  abducted  the daughter  o!  Sugriva  and  the  daughter-in-law  ofVibhi- sana.  Hanuman  released  them  both  as  ordered  by  Sri Rama.  (Kampa  Ramayana  Uttara  Kanda  ;  also  see Sahasramukha  Ravana ) . CANDRAGUPTA  II.  '  A  minister  of  Kartavlryarjuna. Kartavlryarjuna  was  once  fed  sumptuously  by  Jamad- agni  at  his  as'rama  with  the  help  of  Susila,  the  deva- surabhi  (divine  cow).  Candragupta,  at  the  instance  of Kartavlryarjuna  tried  to  capture  Susila  by  force,  which disappeared  immediately  in  the  sky.  Kartavlryarjuna 's servants  then  forcibly  took  away  its  calf.  Candragupta thrashed  to  death  Jamadagni,  who  tried  to  obstruct their  action.  (See  Kartavlrya,  Para  9j . CANDRAHANTA.  An  asura,  who  was  reborn  as  King Sunaka.  (M.B.,_Adi  Parva,  Chapter  677,  Verse  37). CANDRAHARTA.  A  son  born  to  Kasyapa  prajapati  of Simhika,  daughter  of  Daksa.  ( M.B.,  Adi  Parva, Chapter  65,  Verse  31). CANDRAHASA.  Son  of  King  Sudharmika  of  Kerala. The  following  story  about  him  is  told  in  Jaimini  Asva- medha  Parva. Candrahasa,  born  under  the  star  Mulam  had  a  sixth finger  on  the  left  foot  indicative  of  poverty  and  of  all other  evils.  And,  therefore,  on  his  birth  enemies  killed Sudharmika  and  his  wife  followed  him  soon  to  the other  world.  The  child  thus  left  an  orphan  was  taken to  Kaundalakapurl  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  Dhrsfabuddhi,  minister  of  Kaundala  where  a  feast was  in  progress.  The  munis  present  there  were  impres- sed by  Candrahasa  and  prophesied  that  he  would  be- come a  King.  ToDhrstabuddhi,  the  munis  said  that  the child  would  guard  his  wealth.  Angry  and  suspicious  at the  prophesy  of  the  munis  Dhrstabuddhi  asked  his  men to  kill  the  boy.  They  led  him  to  the  forest.  On  the way  Candrahasa  got  a  Salagrama  ( a  small  sacred  stone which  represented  some  upadevata)  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 CANDRAHASA 173 CANDRANGADA 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  Medhavati,  the King's  consort.  The  king  named  him  Candrahasa.  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  Candrahasa,  with  the  permission  of the  king,  set  out  on  a  triumphal  tour,  and  the  king welcomed  Gandrahasa  on  his  return  after  his  glorious victory  that  brought  him  wealth. At  the  instance  of  the  Kalinda  king,  Gandrahasa,  sent  by his  messengers  tribute  to  the  Kaundala  king,  who,  under- standing   from  them  that  so  much  of  wealth  had  been brought  to  the  Kalinda  king  by  Gandrahasa  started   at once  for  the  Kalinda   palace.  On  bein»  told  the  whole story  about  Gandrahasa,  Dhrstabuddhi,  the  minister  of the  King  of  Kaundala  made  up  his  mind  to  do  away  with him  somehow  or  other  for  which  he  despatched  a  letter to  his  son,  Madana,  through  Gandrahasa. Gandrahasa  on  his  way  to  Kaundala  slept  on  the  banks of  a  river.  Campakamalini,  the  daughter  of   the    King of  Kaundala   and   Visaya,  daughter  of  Dhrstabuddhi happened   to   go   to   the  river  bank  where  Gandrahasa was  sleeping.  Campakamalini,  who  became  subject  to great  love  for    Gandrahasa  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  Visamasmai'   (give  him  poison)   to 'Visayasmai'  (give  him  Visaya)  and  put  it  in  its  former place.  After  some  time  when  Gandrahasa  awoke  from sleep  and  reached  Kaundala  city  and  delivered  the  letter to  Madana  its  content  pleased  him  very  much.     As  for Visaya,  she  was  spending  her  days  in  constant  prayer that     Candrahasa    should     marry    her.      In    the    cir- cumstances the  marriage  of  Candrahasa  and   Visaya  was solemnised  on  the  earliest  auspicious  day. In  due  course  Dhrstabuddhi  returned  to  Kaundala  with all  the  wealth  he  could  lay  his  hands  upon  after  capturing Kalinda.    He  seethed  with  grief  and  rage  at  the  news that  Visaya  had  been  married  to  Candrahasa.  All    the explanations  offered  by  Madana  did  not  satisfy  him.    He persisted  in  his  determination  to  kill  Candrahasa. The  evil-minded  Dhrstabuddhi    one  day  asked  Candra- hasa to  go  and  worship  at  the   Devi  temple  after  having made  arrangements  for  his  murder  there.    But,  as  fate would  have  it,  it  was  Madana  who,    instead  of  Candra- hasa, was  killed.  Even  before  the  above  incident  had happened  the  Kaundala  King   had  married  his  daughter CandramalinI  to  Candrahasa,    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  Dhrstabuddhi,  and  when  he  saw  in  the temple  precincts,  his  son's  corpse  he  became  well-nigh mad.  Grying  out  that  all  this  was  the  result  of  his  having troubled  the  Vaisnava  Candrahasa  he  dashed  his  head against  the  pillars  of  the  temple  and  died. Candrahasa  was  grieved  over  the  death  of  Dhrstabuddhi. He  worshipped  Devi  offering  his  flesh  in  the  sacrificial fire.  Devi  appeared  and  granted  him  two  boons  which helped  him  to  bring  Dhrstabuddhi  and  Madana  back  to life.  And,  when  the  Kalinda  king  and  his  wife,  fearing  the wicked  Dhrstabuddhi  were  about  to  end  their  lives  in flaming  fire,  Dhrstabuddhi  went  to  them  and  imparted to  them  the  secrets  about  the  life  of  Candrahasa.  The Kalinda  king  and  his  wife  dropped  their  former  decision to  end  their  life,  and  Candrahasa  took  up  the  reins  of government  at  the  behest  of  the  King.  Candrahasa, who  won  repute  as  a  very  powerful  and  effective  ruler, during  the  Asvamedha  sacrifice  of  Yudhisthira  captured the  sacrificial  horse,  and  Arjuna,  at  the  instance  of Krsna  had  to  enter  into  a  pact  with  Candrahasa,  who promised  him  help  for  the  success  of  the  sacrifice.  Candra- hasa had  a  son  called  Makaraksa  by  Visaya  and  another son,  Padmaksa  by  Campakamalini. CANDRAHASA  (M).  Ravana's  sword.  Ravana,  in  the course  of  his  triumphal  tour  after  receiving  the  boons from  Brahman,  subjugated  kings,  and  marching  north- ward reached  the  valleys  of  Mount  Kailasa.  But,  Nandi- kesvara  stopped  him  there,  and  Ravana,  threatening  to throw  away  Siva,  master  of  Nandikesvara  along  with Kailasa,  put  his  twenty  hands  under  it  to  pull  it  out, and  the  great  mountain  shook  violently.  Parvati  got frightened  and  running  upto  Siva  embraced  him. Siva,  who  divined  the  reason  for  all  these  with  his  eye  of supreme  knowledge  grounded  the  mountain  firmly  on earth,  crushing  Ravana's  hands  under  it.  Unable  to take  away  his  arms  from  under  the  mountain,  Ravana remained  there  for  about  thousand  years  singing  the praises  of  the  Lord.  At  last  Siva  appeared  to  Ravana and  presented  him  with  a  sword  called  Gandrahasa. It  was  this  sword  which  won  victories  for  Ravana  in future  wars.  (Uttara  Ramayana). CANDRAKETU  I.     A  son  of  Satrughna,    brother  of  Sri Rama.  Satrughna  had  two  sons,  Angada  and   Candra- ketu  by  his  wife  Srutaklrti    (Uttara  Ramayana). CANDRAKETU  II.     A  vidyadhara  King.    See  Mukta- phalaketu ) . CANDRAMAS.  A  rsi  who  imparted  spiritual  knowledge to  Sampati  and  advised  Jatayu  to  give  directions  about the  way  to  the  monkeys  in  their  search  for  Sltadevl. ( Valmiki  Ramayana ) . CANDRAMASI.     Tara,  the  wife  of  Brhaspati.    She  fell  in love  with  Candra  and  lived  with  him  for  sometime,  and came  to  be  called  Candramasl.    (M.B.  Vana     Parva, Chapter   219;    see   also  Tara). CANDRAMATI  I.     Wife  of  king  Hariscandra  reputed  for his  unique  honesty  and  integrity.  (See  Hariscandra). CANDRAMATI  II.  A  city.  Two  sons,  Taksaka  and Citraketu  were  born  to  Laksmana  of  Urmila.  Taksaka 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  CandramatI,  a  city built  on  the  western  coast  of  the  sea  after  killing  all  the Mlecchas  there.  (Uttara  Ramayana). CANDRA&GADA.  Grandson  of  Nala.  He  married Simantini,  daughter  of  Citravarman,  a  king  of  Aryavarta. Slmantinl,  hearing  about  Candrangada  fell  in  love with  him,  and  it  was  with  the  help  of  Maitreyl,  wife  of Yajnavalkya,  that  she  was  wedded  to  him. While  once  Candrangada  was  enjoying  a  boat-race  in Kalindi  (river)  with  his  friends  a  storm  upset  the  boat and  most  of  them  were  drowned  to  death.  The  servants of  Taksaka  saw  Candrangada  sinking  to  the  bottom of  the  river  and  carried  him  to  Patala  and  he  stayed there  for  sometime  in  the  midst  of  amorous  naga  damsels. Candrangada's  people,  under  the  impression  that  he had  died,  performed  his  funeral  rites,  and  Simantini CANDRAPIDA 174 CANDRASENA  I took  to  widow's  life.  Enemies  captured  his  kingdom and  imprisoned  his  father,  Indrasona.  When  once  the naga  King  asked  Candrangada  to  marry  naga  girls  and settle  down  in  Patala  he  told  the  King  that  he  was  already married  and  that  his  wife  Simantini  was  brooding  over him,  and  he  had,  therefore,  to  return  to  her.  Accordingly the  naga  king  sent  him  back  with  presents  of  a  white horse,  a  Raksasa  and  an  infant  serpent. Candrangada,  with  his  presents,  came  up  in  Kalindl where  Simantini,  grief-stricken  was  spending  her  days in  penance,  and  they  recognised  each  other.  Informed about  the  return  of  Candrangada  the  enemy  kings  releas- ed his  father  from  captivity  and  apologised  to  him. And  he  pardoned  them. Candrangada  and  Simantini  took  great  interest  in  observ- ing somavaravrata (fasting  etc.  on  Mondays)  and  pleased at  the  vrata  of  the  latter  Sri  Parvati  blessed  her.  Two brahmins  called  Devamitra  and  Sarasvata  were  living there  at  the  time.  Three  sons  called  Sumedha,  Sarasvata and  Samavan  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 Candrangada  and  Simantini  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  Samavan as  his  wife.  But,  lo  !  when  the  procession  was  over Samavan  could  not  be  divested  of  his  womanhood,  and Simantini  named  her  Samavatl.  Being  told  that  his son  had  turned  woman  Sarasvata  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  Parvati,  who  had  been  pleased by  the  Somavaravrata,  would  be  able  to  find  a  solution to  the  problem.  From  that  day  onwards  the  brahmin youths  lived  as  husband  and  wife.  (Siva  Purana,  Soma- varavratam ) . CANDRAPIDA.  A  son  of  Janamejaya.  Pariksit  was  the son  of  Abhimanyu  (Arjuna's  son).  Janamejaya  was Pariksit's  son.  Janamejaya  married  princess  Vapusfama of  Ka.<ii.  Two  sons  called  Candraplda  and  Siiryapida were  born  to  the  couple.  Candraplda  had  hundred  sons, who  distinguished  themselves  as  great  heroes  in  archery. Satyakarna  was  the  eldest  among  the  sons.  Svetakarna, son  of  Satyakarna,  married  Yadavl,  the  daughter  of Sucaru.  (Bhavisya  Purana). CANDRAPRABHA.      (See'  Suryaprabha). CANDRAPRABHA.  Mother  of  the  wonderful  girl, Somaprabha.  (See  Somaprabha). CANDRASARMA  I.  A  great  sinner,  who  killed  his preceptor.  The  Padma  Purana  relates  the  story  of  four sinners  named  Vidura,  Candrasarman,  Vedasarman and  Vanjula,  who  shed  their  sin  by  bathing  in  the Ganga.  The  sins  committed  by  the  four  were  respectively Brahmahatya  (killing  of  brahmin),  Guruhatya  (killing of  the  preceptor),  Agamyagamana  (having  sexual  con- tact 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  Pancala desa.  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  Brahmahatya.  Please givq  alms  to  the  brahmin-killer  who  is  a  drunkard  also." During  his  begging  tour  he  visited  all  the  tirthas  also, yet  brahmahatya  stuck  on  to  him. While  this  sinner  Vidura,  his  heart  rent  with  sorrow  and remorse,  was  sitting  under  a  tree,  a  Magadha  brahmin called  Candrasarman  happened  to  come  there.  This brahmin  had  committed  the  sin  of  guruhatya  (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  Vedasarman  also  came  there  in  an  absolu- tely tired  condition.  He  told  Vidura  and  Candrasarman that  his  relatives  and  others  had  cast  him  out  as  he  once did  the  sin  of  agamyagamana,  and  by  the  time  he  had finished  telling  his  story  a  VaiSya  called  Vanjula  came there.  Besides  drinking  liquor  he  had  committed  govadha (killing  of  cow)  also.  Though  these  four  sinners  assemb- led 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  Ganga  and came  out  redeemed  of  their  sins.  (Padma  Purana, Chapter  91). CANDRASARMA  II.  A  brahmin  of  Agni  gotra  from Miyapura,  he  was  the  disciple  and  son-in-law  of  Deva- sarman.  Both  of  them  were  killed  by  a  Raksasa  while they  were  gathering  darbha  (a  particular  variety  of grass  used  in  religious  ceremonies)  in  the  forest.  Candra- sarma  attained  Vaikuntha  as  he  was  a  very  righteous person.  During  Krsnavatara  (incarnation  of  Visnu as  Sri  Krsna)  he  was  born  as  Acrura.  (Padma  Purana). CANDRASEKHARA.  A  King  (son  of  Pausya).  The following  story  about  his  birth  is  told  in  the  Padma Purana. Though  married  for  a  long  time  Pausya  did  not  have  an issue.  He  began  worshipping  Siva  to  be  blessed  with  a son.  Siva  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  Candrasekhara.  Thus  Candrasekhara  acquired the  name  Tryambaka. Candrasekhara  married  Taravati,  daughter  of  Kaku- tstha,  a  King  of  the  solar  dynasty.  On  account  of  the curse  of  Kapotamuni  two  sons,  Bhrngi  and  Mahakala were  born  to  Taravati  in  Vetala  yoni  and  Bhairava yoni  respectively.  Dama,  Uparicara  and  Alarka  were sons  born  to  Candrasekhara  himself.  (Aurasaputras). CANDRASENA  I.  A  king  of  Simhala  desa  (Ceylon). Candrasena  had  two  daughters,  Mandodarl  and  Indu- mati by  his  wife  Gunavatl.  Kambugrlva,  son  of  Sudh- anva,  the  chief  of  Madra  desired  to  marry  Mandodarl. But,  since  she  preferred  unmarried  life  Kambugrlva's desire  did  not  fructify.  Some  time  later  she  refused  to marry  another  suitor  also,  King  Virasena  of  Kosala. Meanwhile  the  marriage  of  her  younger  sister,  Indumati was  celebrated,  herself  having  selected  Sudesna,  the Madra  prince  at  the  Svayamvara  as  husband.  Though  a handsome  person  Sudesna  was  a  philanderer,  and  one day  Indumati  saw  him  in  bed  with  her  maid-servant. From  that  day  onwards,  cutting  asunder  all  marital relationship  with  Sudesna,  Indumati  went  and  stayed CANDRASENA  II 175 CANDRASVAMT with  her  father.  This  story  told  by  Mahisasura  to  show that  women  possess  only  very  little  discretion  occurs  in the  Pancama  Skandha  of  Devlbhagavata. CANDRASENA  II.  A  king  of  Ujjayani  and  a  great devotee  of  Siva.  As  he  performed  great  sacrifices  and gave  away  money  and  materials  in  gift  to  those  who  pray- ed for  them,  an  attendant  of  Siva  called  Manibhadra 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  Mahakala  temple  in  Ujjayani  the  idol  installed  in which  was  Sivaliriga.  Lord  Siva  then  appeared  to  him and  granted  him  salvation.  (Siva  Purana,  Saniprado- samahatmyam ) . CANDRASENA  III.  The  Mahabharata  refers  to  another Candrasena,  son  of  Samudrasena,  King  of  Bengal.  He was  present  at  the  svayarhvara  of  Pancali.  (M.B.  Adi Parva,  Chapter  185,  Verse  11 ).  Bhimasena  once  defeat- ed Candrasena  and  his  father  in  fight.  (Sabha  Parva, Chapter  30,  Verse  24 ) .  After  that  Candrasena  became  a supporter  of  the  Pandavas.  It  is  stated  in  Drona  Parva that  in  the  great  war  Candrasena  fought  from  a  chariot drawn  by  horses  as  white  as  Candra  (moon)  and  got killed  by  AsVatthama. CANDRASENA  IV.  Another  Candrasena,  a  partisan  of the  Kauravas,  is  referred  to  in  the  Bharata  as  having fought  against  the  Pandavas.  His  duty  was  to  guard  the chariot  wheels  of  Salya;  he  was  killed  by  Yudhisthira. (Salya  Parva,  Chapter  12,  Verse  52). CANDRASlTA.  A  female  attendant  of  Skandadeva. (M.B.  Salya  Parva,  Chapter  46,  Verse  11). CANDRASRl.  A  woman,  who,  though  actually  in  love with  her  husband  enjoyed  life  with  her  paramour. Candrasri  is  the  heroine  of  a  story  narrated  in  the  Katha- saritsagara  to  prove  that  the  interest  married  women  take in  clandestine  relationship  is  only  due  to  fleeting  temp- tations. Candrasri  was  the  wife  of  a  vaisya  called  Bala- varman,  who  lived  in  the  city  of  Pratisthana.  One  day, looking  out  through  the  windows  in  her  house  she  saw the  very  handsome  vaisya  youth  called  Sllahara  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  Candrasri  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.  (Kathasaritsagara,  Saktiyasolam- baka,  Taraiiga  2). CANDRASVA    (M).     Son  of  King   Kuvalayasva  of  the Iksvaku  dynasty.  He  had  two  brothers  called   Drdhagva and  Kapilasva.    (M.B.    Vana  Parva,  Chapter  24). CANDRASVAMI.     A  brahmin,  who  got  back  his  life  by worshipping  Surya.  He  stayed  with  his  wife,  Devamatl in  Kamalapura  ruled  by  King  Kamalavarman.  A  son called  Mahipala  was  born  to  him,  and  at  the  time  of  the birth  of  the  child  a  celestial  voice  declared  that  Mahipala would  become  King.  A  few  years  later  a  daughter  called Candramati  also  was  born  to  Candrasvami. 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  Candrasvaml  set  out  for  his  father- in-law's  house  with  Mahipala  and  Candramati,  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  Devi  the  brahmin  folded  his hands  and  prayed  to  Suryadeva,  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  Vaisya  called Sarthadhara  who  came  that  way  felt  pity  for  the  crying children    and     took    them     to    his    house.     One    day Anantasvaml,    a    brahmin    and   a    minister  of    King Taranatha  of  Tarapura  happened  to   visit  Sarthadhara. Anantasvaml,  who  had  no  children  of  his  own  took  away with   him   the   children   from   Sarthadhara. One  day  Suryadeva  appeared    to  the  forest  king  in  his sleep  and  asked  him  not  to  kill  the  brahmin     (Candra- svami)  held  captive  by  him.  The  very  next  morning Candrasvaml    was    released    from    captivity.  Roaming about  in  quest  of  his  children,  Candrasvaml  reached  the city  called  Jalapura  where  he  was  put  up  as  the  guest of  a  house-holder.  One  day  the  host  told    Candrasvaml that  a  vaisya  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  Nalikera  island.  The  very  next  day  Candra- svaml, along  with  a  vaisya  called  Visnuvarman   arrived at  the  Nalikera  island,    and  on  enquiry  they  were  told that    Kanakavarman,    with    the   children   had   left   for Ka^aha  island.     They  then  went  to  Kataha  island  only to  be  told  that  Kanakavarman  had  gone  to  Karpura island.  With  another  Vaisya  Candrasvami  landed  on  the Karpura  island  to  no  purpose.  After  thus  going  to  the Suvarna   and   Sirhhala   islands    too    Candrasvami   met Kanakavarman    at      Citrakutapura.       Kanakavarman showed  the  children  to  Candrasvami,  but  they  were  not his.  He  burst  into  tears,  and  returned  from  Citrakuta- pura.    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    matrsangha (a  group  of  women )  consisting  of  Narayani  and  others come  and  dance  at  the  foot  of  the  tree.    Narayani  saw Candrasvami  and  after  the  dance  was  over    and  her companions  had  left  the  place  Narayani  called  him  down from  the  tree  and  gave  him  a  flower.  And,    according to  the  advice  of  Narayani  the  next  day  morning  Candra- svami went  to  Tarapura  where,  accidentally  he  got  into the  house  of  Anantasvaml,  minister  of  the  kingdom,  and, for  food,  repeated  vedic  hymns.  The  minister  invited  him for  meals,  and  there  he  saw  Mahipala  and  Candravatl. He  placed  the  flower  presented  by  Narayani  on  Mahl- pala's    nose  whereupon  the  children  recognised     him, CANDRAVALOKA 176 CANDRAVAMSA their  father.  The  people  celebrated  it  as  a  happy  day. King  Taravarman  gave  his  daughter,  VasumatI,  in marriage  to  Mahipala  along  with  half  his  kingdom. They  went  to  Kamalapura  and  returned  with  their mother.  All  of  them  spent  their  days  very  happily  at Tarapura.  (Kathasaritsagara,  Alarikaravati  Laihbaka, Taraiiga  6 ) . CANDRAVALOKA.  A  King  of  Citrakujanagara. 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,  Indivaraprabha,  daughter of  Maharsi  Kanva  by  Menaka.  Having  fallen  in  love with  each  other  they  went  to  the  asrama  of  the  maharsi where,  at  his  instance,  Candravaloka  took  the  pledge  not to  kill  animals  in  future,  and  Kanva  married  his  daugh- ter to  the  King.  On  their  way  back  to  the  palace  the couple  went  to  sleep  on  the  banks  of  a  pool  which  be- longed to  a  Brahmaraksas,  who  caught  hold  of  them, but  released  them  on  condition  that  they  gave  him  in their  stead  a  brahmin  boy  aged  seven.  Thus  they  re- turned to  Citrakuta  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  Brahmaraksas.  (Kathasaritsagara  Sasarika- vati  Lambaka,  Tarariga  27). CANDRA VAMSA.  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  Candra varhsaraja.  (For  Candra's birth  see  Pururavas).  A  chronological  list  of  the  kings of  this  dynasty  is  given  infra. Descended  from  Candra  thus,  Budha — Pururavas — Ayus — Nahusa.  Nahusa  had  two  sons,  Ayati  and Yayati.  Yayati  had  three  sons:  Druhyu,  Anudruhyu and  Puru  by  his  wife  Sarmistha,  and  two  sons,  Yadu  and Turvasu  by  his  wife  Devayani.  The  genealogy  of  each of  them  is  given  below. 1 )  Druhyu  : — Descended  from  Druhyu  thus : — Babhru — Setu —  Aranya —  Gandharva  —  Dharma —  Ghrta  —  Dur- dama — Pracetas — Mlecchas. 2)  Anudruhyu    : — -Three  sons,   Sabhanara,   Caksus   and Paroksa   were   born    to   Anudruhyu.  Sabhanara   begot Kalanara,   and   he   Srnjaya.  Srnjaya   had   four   sons    : (a)  Janamejaya,  (b)  Mahamanas,  (c)  Uslnara  and  (d) Titiksa.  Uginara  and  Titiksa  proved  to  be  family  pro- genitors. Their  genealogy  is  given  below  : — c)  Usinara.  Uslnara  had  five  sons  :  Sibi,    Vena,  Krmi, Usi  and  Darpa  of  whom  Sibi  begot  five  sons:   Bhadra — Suvira — Kekaya — Vrsadarpa    and    Kapotaroma,     and from  Kekaya  was  born  the  Kicakas. d)  Titikfa.     Descended   from   Titiksa   were    :    KrSad- ratha — Homa — Sutapas    and  Bali,  and  Bali  had  seven sons  :  Anaghabhu — Anga — Kaliriga — Suhva — Pundra — Vahga  and  Adrupa.    Of  the  seven  sons  Ariga  turned  out to  be  the  family  progenitor,  and  thenceforth  the  Anga royal  dynasty  starts  its  course.  To  Ariga  were  born  the following    sons    :    Dadhivahana — Raviratha — Dharma- ratha  —  Citraratha  —  Satyaratha  —  Lomapada  —  Catu- rariga — Prthu — Campa — Haryanga     and    Bhadraratha, and  to  Bhadraratha  were  born  three  sons  viz.  Brhadra- tha — Brhatkarma    and    Brhadbhanu.  And    Brhadratha had    the   following  sons    :   Brhanmanas,  Jayadratha — Vijaya — Dhrtavrata — Satyakarman  and  Atiratha. Karna  was  Atiratha's  foster  son  and  father  of  Vrsasena. 3)  Puru.  Descended  from  Puru  were: — Janamejaya — Pracinvan — Pravira — Namasyu — Vitabhaya  —  Sundu — Bahuvidha  —  Samyati  —  Rahovadi  and  RaudrasVa. Raudrasva  married  MisrakeSI.  They  had  ten  sons,  viz. Rksayu  —  Krsayu  —  Sannatayu — Ghrtayu  —  Citayu — Sthandilayu  —  Dharmayu  —  Sammitayu —  Rtayu  and Matinara.  Matinara  begot  two  sons  (a)  Pratiratha  and  (b) Sindhuratha. a)  Pratiratha.      From  Pratiratha  was  born  Kanva  and from    him    Mcdhatithi. b)  Sindhuratha.     He  had  three  sons,   Dusyanta — Pra- vira and  Samanta,  and  Bharata  (Vitatha)  was  born  to Dusyanta  of  Sakuntala.  From  Bharata  were  descended the         following  : — Suhotra — Suhota — Gala — Garda — Suketu  and  Brhatksatra,  who  had  four  sons:   Nara — Mahavlra — Garga  and  Hasti.  And,  Nara  begot  Sarh- krti  and  he  begot  Rantideva  and  Kuru.  A  son  called Papaksaya  was  born   to  Mahavlra.  Garga   begot   (sani. And  it  was  Hasti  who  founded  Haslhinapura.  He  became the  family  progenitor.   Hasti  had  three  sons,  Purumidha — Ajamidha    and      Dvimidha.  The  King  called  Vipra was  the  son  of  Purumidha. Ajamidha,  the  second  son  of  Hasti  had  three  sons,  (a) Rksa  (b)  Brhadisu  and  (c)  Nlla.  Their  descendants are  mentioned  below. a)  flkfa.  Rksa  begot  Sarhvarana  and  from Sarhvarana  was  born  Kuru.  From  Kuru  originated  the Kuru  dynasty.  Kuru  had  four  sons  :  (Al )  Pariksit, (A2)  Sudhanus,  (A3)  Jahnu  and  (A4)  Nisada.  Our of  the  four  Sudhanus  and  Jahnu  became  family  progeni- tors. (A2)  Sudhanus.  The  following  were  descended  from him  in  order  : —  Suhotra — Cyavana — Krti — Upari- caravasu — Brhadratha  and  Jarasandha.  Jarasandha  had four  sons  :  Soma — Sahadeva — Turya  and  Srutasru. (A3 )  Jahnu.  From  Jahnu  were  descended  -  :  Suratha — Viduratha —  Sarvabhauma — Jayatsena — Ravaya  — Bhavuka — Cakroddhata — Devatithi — Rksa — Bhima  and Pratici.  Pratlci  had  three  sons  :  Devapi,  Santanu  and Balhika.  Santanu  was  also  called  Mahabhisak.  And, he  had  two  wives,  Gariga  and  Satyavatl.  From  Gang:!, was  born  Bhisma;  of  Satyavatl,  before  her  marriage, was  born  Vyasa  by  Paras' ara.  Satyavatl  had  two  sons, Citrarigada  and  Vicitravirya  by  Santanu.  From  Vyasa were  born  Dhrtarastra,  Pandu,  and  Vidura,  and  from Dhrtarastra  the  Kauravas.  Kunti  and  Madri,  wives  of Pandu,  together  got  from  the  devas  five  sons,  viz.  Dhar- maputra,  Bhima,  Arjuna,  Nakula  and  Sahadeva. Dharmaputra  had  two  sons,  Dcvaka  and  Prativindhya. To  Bhima  was  born  of  Hidimbi  Ghatotkaca.  Satanika was  born  of  Renumati  to  Nakula.  Arjuna's  descendants were  :  Abhimanyu — Pariksit — Candrapida — Satyakarna Svetakarna  —  Ajaparsva  • — Janamejaya — Satanika  — Sahasranlka  —  Asvamedha  —  AsVinlkrsna  —  Gupta  — Citraratha — Suciratha — Dhrtiman —  Susena  —  Sunlta — Sucaksus — Nala — Uparipalva — Medhavl — Mrtyunjaya- Dusya — Nimi  —  Brhadratha  —  Satanika — Durdama  — Vibhmara — Dandapani — Ksemaka. B]  Brhadisu.  Descended  from  Brhadisu  were  :  Brhacl- dhanu  —  Brhatkaya  — -  Jayadratha  — -  Visada  — •  Sena- citta — Rucirasva.  Rucirasva  had  three  sons  :  Drdha- hanu — Kasya  and  Vatsa. CANDRAVAMSA C)  Nila.  Descended  from  Nila  were  :  Santi — Susanti — • Puruja — Arka— Bharmyasva  and  Pancala.  Pancala  had five  sons  :  Mudgala,  Yavmara,  Kampilya,  Brhadisu and  Safijaya.  Mudgala  had  two  children  :  Divodasa  and Ahalya.  Gautama  married  Ahalya.  To  Gautama  was born  Satananda,  to  Satananda  Satyavrati  and  from Satyavrati  was  born  Saradvan.  And  from  Divodasa, brother  of  Ahalya  were  descended  :  Mitrayu — Pusya — Sudasa — Sahadeva — Somaka  and  Drupada.  Drupada became  King  of  Pancala  and  to  him  were  born  Dhrstad- yumna  and  Pancall  (Krsna).  Dhrstaketu  and  Dhrtaketu were  the  sons  of  Dhrstadyumna. 4)  Tadu.  The  Yadu  dynasty  owes  its  origin  to  Yadu  who had  four  sons  :  Sahasrajit,  Krosta,  Nala  and  Ripu.  Sata- jit,  the  son  of  Sahasrajit  begot  three  sons  :  Mahahaya, Venuhaya  and  Hehaya  (Ekavira).  Dharma  was Hehaya's  son,  and  Kani  was  the  son  of  Dharma.  Kani had  four  sons  :  Sadajit,  Mahisman,  Bhadrasana  and Durdama.  Bhadrasana  begot  Dhanaka  and  he  Krta- yirya,  Krtagni,  Krtavarman  and  Krtaujas.  Kartavlryar- juna  was  Krtavlrya's  son,  and  Kartavlryarjuna  had hundred  sons,  Jayadhvaja,  Surasena,  Vrsabha,  Madhu, Maurjjita  and  others.  Vrsni  with  whom  the  Vrsni dynasty  begins  was  Madhu's  son.  From  Jayadhvaja  the eldest  son  of  Kartavlrya  were  descended  in  order  : Talajangha — Vitihotra — Ananta — Durjaya. The  Vr$ni  dynasty.  Vrsni,  son  of  Madhu  and  grandson  of Kartavlryarjuna  had  four  sons  :  Sumitra,  Yudhajit, Vasu  and  Sarvabhauma.  Sini  and  Nimna  were  the sons  of  Yudhajit.  From  Sini  came  in  order  :  Satyaka — Satyaki  (Yuyudhana)— Jaya — Kani  —  Amitra  —  Prsni. Prsni  had  two  sons,  (1)  Citraratha  and  (2)  Svaphalka. 1)  Citraratha.     Two   sons    (1A)    Viduratha   and     (IB) Kukura  were  born   to   Citraratha. (\A)  Viduratha.  From  Viduratha  was  born  Sura,  and from  Sura  was  born  Sini.  Bhoja  was  Sini's  son  and  from Bhoja,  Hrdlka  was  born.  Hrdlka  had  four  sons  :  Deva- vaha,  Gadadhanva,  Krtaparvan  and  Sura  and  one daughter  Prtha  (Kunti).  And  ten  sons  were  born  to Sura  by  Marisa  :  Vasu,  Devabhaga,  Devasravas,  Anaka, Srnjaya,  Kakanlka,  Syamaka,  Vatsa,  Kavuka  and Vasudeva.  Vasudeva  married  Devaki.  Sri  Krsna  was born  as  the  son  of  Vasudeva  and  Devaki,  and  Pradyumna was  Sri  Krsna's  son.  Aniruddha  was  the  son  of  Prady- umna, and  Vajra  of  Aniruddha. (IB)  Kukura.  The  descendants  of  Kukura  were  : Vahni — Viloman — Kapotaroma  —  Tumburudundubhi — Daridra — Vasu — Nahuka — Ahuka.  Ahuka  had  two sons  :  Ugrasena  and  Devaka.  Karhsa  was  Ugrasena's son  and  Devaki  his  daughter.  Devaka  had  three  sons  : Devapa,  Upadeva  and  Sudeva.  Devapa  had  seven daughters,  Srutadeva,  Santideva,  Upadeva,  Srideva, Devaraksita,  Sahadeva  and  Devaki. 2)  Svaphalka.     Son  of  Prs'ni  and  brother  of    Citraratha. Svaphalka,    had    twelve   sons   called    Akrura,    Asariga, Sarameya,     Mrdura,      Mrduvadgiri,      Dharmavrddha, Sukarman,      Ksatropeksa,      Arimardana,     Satrughna, Gandhamadana  and  Pratibahu.    Of  them    Akrura  had two  sons  :  Devaka  and  Upadevaka. 5)  Turvasu.  From  Turvasu  were  descended  in  order  : Vahni— Bharga—  Bhanu  —  Tribhanu  —  Karandhama  — Marutta.  (As  Marutta  had  no  sons  Dusyanta  was adopted  ;  this  Dusyanta  is  not  the  famous  Dusyanta, husband  of  Sakuntala).  Dusyanta— Varutha— Gan- dlra.  Gandlra  had  four  sons,  Gandhara,  Kerala,  Cola 177 CAPAYAJNA and  Pandya.  From   Gandhara  came  in  order,     Kola, Druhyu,    Babhrusetu,  Purovasu  —  Gandharigharman— Ghrta — Vidusa— Pracetas.  Pracetas    had    four    sons Anibhra,    Sabhanara,    Caksusa    and    Paramesu.    From Sabhanara  came  in  order    Kalanara — Srnjaya Puran- jaya— Janamejaya — Mahasala — Mahamanas. All  the  above  royal  dynasties  belong  to  Candra  vamsa. (Agni  Purana,  Visnu  Purana,  Bhagavata  and  Brahma- nda  Purana). CANDRAVARMAN.  A  king  of  Kamboja.  As  handsome as  Candra,  he  was  born  in  the  dynasty  of  the  asura  called Candra  (M.B.  Adi  Parva,  Chapter  67,  Verse  31). Dhrstadyumna  killed  him  in  the  great  war  (M  B' Drona  Parva,  Chapter  32,  Verse  62). CANDRAVATI.  Daughter  of  Sunabha,  the  asura. Pradyumna,  son  born  to  Sri  Krsna  of  RukminI,  married Prabhavati,  daughter  of  the  asura  called  Vajranabha. Sunabha  was  the  younger  brother  of  Vajranabha. Sunabha  had  two  daughters  called  Candravati  and Gunavatl.  These  girls  once  saw  Pradyumna  and  Prabha- vati engaged  in  love-talk  and  they  were  attracted  by Pradyumna.  They  requested  Prabhavati  to  select  hus- bands for  them  also  from  among  the  Yadavas.  Prabha- vati, in  her  childhood  had  learnt  from  Durvasas  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.  Prabhavati  taught  that  mantra  to Candravati  and  Gunavatl.  They  thought  respectively of  Gada  and  Samba  and  repeated  the  mantra  with  the result  that  Gada  married  Candravati  and  Samba  married Gunavatl. CANDRAVATI.  A  wife  of  Hariscandra  in  his  former birth.  (See  Hariscandra). CANDRAVATSAM.  A  Ksatriya  dynasty  which  origi- nated from  king  Candravatsa.  (M.B.  Udvoea  Parva Chapter  74,  Verse  16). CANDRAVINASANA.  An  asura,  who  descended  on earth  as  a  reputed  king  under  the  name  Janakl  (Adi Parva,  Chapter  67,  Verse  37). CANDRA VRATA.     A  penance  performed  for  the  attain- ment of  beauty,  happiness  and  popularity  among    the people.     It    is    practised  during  the  full-moon  day    in Dhanu    (December-January).     (M.B.  Anusasana  Parva Chapter    110). CANDRAYANA.     A   penance.   (See   Vrata). CANDRODAYA.  A  brother  of  the  Virata  King.  (M.B. Drona  Parva,  Chapter  158,  Verse  42). CANORA  I.  A  Ksatriya  king,  who  served  Dharmaputra at  the  council  hall  built  by  Maya.  (M.B.  Sabha  Parva Chapter  4,  Verse  26). CAliTtJRA  II.  An  asura,  one  of  the  attendants  of  Karhsa. Karhsa  had  employed  as  his  body-guards  many pugilists — Pralambaka,  Canura,  Trnavarta,  Musfika, Aristaka,  Kesi,  Dhenuka,  Agha  and  Vivida  and  these pugilists  were  sent  with  Putana  to  Gokula  to  kill  Sri Krsna.  On  the  death  of  Putana  they  returned  to Mathura.  When  Kamsa  invited  Krsna  to  Mathura Canura  and  Mustika  were  the  chief  pugilists  entrusted with  the  duty  of  killing  Krsna.  Krsna  fought  with Canura  and  Balabhadra  with  Mustika.  Both  Canura and  Mustika  were  killed.  (Bhagavata  Dasama  Skandha). CAPALA.  A  king  in  ancient  India.  (M.B.  Adi  Parva Chapter  _1,  Verse  238). CAPAYAJNA.  A  programme  of  worshipping  the  bow. Kamsa  did  this  yajna  for  fourteen  days,  and  Krsna CARAKA 178 CATURIKA was  invited  to  witness  it.     And  Krsna  killed  Kamsa, (Bhagavata,    Dasama  Skandha). CARAKA.     Author    of    Carakasarhhita. CARMAMANDALA.     A  village  in  ancient  India.    (M.B. Bhisma  Parva,   Chapter  9,   Verse  47). CARMAVAN.     Son  of  King  Subala.  He  was  the  brother of  Sakuni.  Iravan,  son  of  Arjuna  killed  him  in  the  great war.    (M.B.    Bhisma    Parva,    Chapter   90). CARMAI^VATl.     A  river  in  north   India,  now  known as  river  Campa. 1 )  General.     King    Sasabindu,    who    ruled    northern India  in  olden  days  once  performed  a  yajna.    The  skins (carmans)  of  animals  killed  in  the  yajna  lay  there  in  a heap  like  a  hill.  When  rain  fell  there  flowed  from  the 'skin-hill'  a  river  and  it  was  called  Carmanvati.  (Devi- bhagavata,    Prathama  Skandha). 2)  Other  details.    (1)  River  Carmanvatl     serves  Varuna in  his  assembly.  (M.B.  Sabha  Parva,    Chapter  9,  Verse 21). ( 2 )  Once  on  the  bank    of  this  river  Sahadeva  defeated the   son   of  Jarhbhaka   in   fight.    (M.B.    Sabha   Parva, Chapter   31,  Verse    7). (3 )  He  who  bathes  in  this  river  will  get  the  same   result as   from    the     Agnistoma   yajna.    (M.B.    Vana    Parva, Chapter   82,    Verse  54). (4)  Carmanvatl  is  one  of  the  rivers  responsible  for  the origin    of   Agni.    (M.B.    Sabha    Parva,    Chapter  222, Verse    23). CARU  (CARUCITRA).  A  son  of  Dhrtarastra,  killed  in war  by  Bhimasena.  (M.B.  Drona  Parva,  Chapter  136). CARUBHADRA.      (See    Carugupta). CARUCANDRA.     (See    Carugupta). CARUDEHA.  (See    Carugupta). CARUDESNA.  I.  A  son  of  Sri  Krsna  by  Rukmini. (See  Carugupta).  He  was  present  at  the  wedding  of Draupadi.  (M.B.  Adi  Parva,  Chapter  185).  The  chief incident  in  his  life  was  his  killing  Vivindhya.  (M.B. Vana  Parva,  Chapter  16,  Verse  26). CARUDESI^A  II.     (See  Candrasena). CARUDHI.  A  mountain  near  the  Mahameru.  There are  twenty  mountains  around  the  Meru,  viz.,  Kaiiga, Kuraga,  KuSumbha,  Vikankata,  Trikuta,  Sisira,  Patari- ka,  Rucaka,  Nila,  Nisadha,  Sitivasa,  Kapila,  fsankha, Vaidurya,  Carudhi,  Harhsa,  Rsabha,  Naga,  Kalanjara and  Narada.  (Devibhagavata,  Astama  Skandha). CARUGUPTA.  Son  of  Sri  Krsna  by  Rukmini.  Pradyu- mna,  Carudesna,  Sudesna,  Carudeha,  Sucaru,  Caru- gupta, Bhadracaru,  Carucandra,  Aticaru  and  Caru were  the  ten  sons  of  Rukmini.  She  had  also  a  daughter called  Carumati.  (Bhagavata  Dasama  Skandha).  As distinct  from  the  Bhagavata  the  Mahabharata,  speaks of  three  more  sons  to  Rukmini,  viz.,  Caruyasas,  Caru- vesa  and  CaruSravas.  (Anusasana  Parva,  Chapter  4, Verse  59.). CARUMATI.     (See  Carugupta). CARUMATSYA.  A  brahmavadi  son  of  ViSvamitra. (M.B.  Anusasana  Parva,  Chapter  4,  Verse  59). CARUNETRA.  A  celestial  woman,  who  spent  her  time in  Kubera's  assembly.  (M.B.  Sabha  Parva,  Chapter 10,  Verse  10). CARUSlRSA.  A  maharsi,  who  belonged  to  Alarhba- gotra.  A  friend  of  Indra,  the  maharsi  once  spoke  to Dharmaputra  about  the  greatness  of  Siva.  (M.B. Anusasana  Parva,  Chapter  18,  Verse  5). CARUSRAVAS.     (See    Carugupta). CARUVAKTRA.     An  attendant  of  Subrahmanya.     He was  much  devoted  to  brahmins.    (M.B.   Salya   Parva, Chapter  45,  Verse   71). CARU  VESA.      (See  Carugupta). CARUYASAS.     (See    Carugupta). CARVAKA  I.     A  Raksasa,    who  was  a  close  friend  of Duryodhana.  The  following  story  is  told  about  how  he happened  to  become  Duryodhana's   friend. In  the  Krtayuga  this  Raksasa  did  tapas  to  please   Brah- ma    at   Badaryas  rama,     and   Brahma     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  Brahma,     and  he  pacified    them with  the  assurance  that  Carvaka  would  become  a  friend of  Duryodhana    when    he  would  insult  Brahmins    and be  reduced  to  ashes  in  the  fire  of  their  anger. Accordingly  Carvaka  became  a  friend  of  Duryodhana. When,    after    the    great    war,    Dharmaputra    entered Hastinapura  with    his  followers  thousands  of  brahmins gathered   around   and  blessed   him.    Carvaka  also  dis- guised as  a  brahmin  came  there  and  condemning   Dhar- maputra as  an  enemy  of  his  own  people  cursed  him. The  brahmins  recognised  him  and  cursed  him  to  ashes. (M.B.  Santi  Parva,  Chapters  38,  39). CARVAKA  II.     Certain  Sanskrit  texts    refer  to  another Carvaka,  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. CARVAftGl.     Wife  of  King  Bhadra'renya  and  daughter of  Kus"amba.    (Brahmanda  Purana,  Chapter  2). CASAVAKTRA.     An    attendant    of    Subrahmanya.    He had  deep  love  for   brahmins.    (M.B.  Salya  Parva,  Chap- ter   45). CATURAKIGA.  A  king  of  the  Anga  dynasty.  He  was the  son  of  Hemapada  and  father  of  Prthulaksa.  (Agni Purana,  Chapter  277). CATURASVA.  A  Rajarsi.  He  was  a  prominent  mem- ber is  Yama's  assembly.  (Sabha  Parva,  Chapter  11). CATURASYA.  A  heroic  asura.  Once  he  fell  in  love with  Rambha,  and  on  his  request  Svayamprabha, Rambha's  attendant,  won  over  her  mistress  to  the  asura. The  asura,  Rambha  and  Svayamprabha  then  shifted their  residence  to  a  beautiful  palace  built  in  south  India by  Maya  for  Caturasya.  But,  Indra  who  felt  Rambha's absence  badly  came  down  to  earth,  killed  Caturasya and  took  Rambha  back  with  him.  Indra  cursed  Svayam- prabha 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  Sita,  and  then  she would  get  redemption  from  the  curse.  The  above  facts were  revealed  by  Svayamprabha  herself  while  welcom- ing the  monkeys.  (Kampa  Ramayana). CATURDASIMAHATMYA.  The  puranas  declare that  worshipping  Siva  on  Caturdas'i  day  will  satisfy  all desires.  There  is  a  story  in  one  of  the  puranas  support- ing this  claim.  (See  Kumudvati). CATURDAMSTRA.     An    attendant     of    Subrahmanya. He  always  showed  great   devotion  towards   Brahmins. (M.B.  Salya  Parva,  Chapter  45,  Verse  62). CATURIKA.     A  harlot    about  whom  the  following  story is   told   in   Kathasaritsagara. Once  a  poor  Brahmin  got  a  piece  of  gold  as  Pratigraha (fee  or  daksina  for  performing  a  religious  rite).  While he  was  perplexed  not  knowing  what  to  do  with  the  gold, a  Vi{a  advised  him  to  go  on  tour  with  the  money  got  by CATURMASYA 179 CATURUPAYAM selling  the  gold.  The  poor  Brahmin  did  not  even  know how  to  go  on  tour.  Then  the  Vita  advised  him  to  visit  a harlot  called  Caturika,  who  lived  close  by  and  who, the  Vi{a  said,  would  teach  him  how  to  go  on  tour. Brahmin: — What  shall  I  do  first  after  going  to  the harlot's  house  ? Vifa: — Caturika  will  become  friendly  if  you  would give  her  the  gold.  Then  you  should  use  sweet  and  charm- ing words,  and  that  is  all. The  Brahmin  went  immediately  to  Caturika'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 Srutis  began  reciting  the  Saman  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  Vi{a. He  very  easily  understood  that  the  reason  for  the  Brah- min being  ridiculed  was  that  misreading  his  advice  to use  'sama'  (sweet  words)  the  Brahmin  recited  the  sama- veda.  He  took  the  brahmin  back  to  Caturika  and  asked her  to  return  the  'grass'  (gold  given  her  by  the  brah- min) to  'the  cow',  the  Brahmin  who  was  as  simple  as the  cow.  Laughingly  Caturika  returned  the  gold  to him.  (Kathasaritsagara,  Kathapitha  Larhbakam,  Ta- raiiga  6). CATURMASYA.  A  penance  (Vrata)  which  continues for  four  months.  During  this  period,  the  Vedas  are  to  be studied  with  pure  heart.  The  Pandavas  did  this  penance at  Gaya.  (M.B.  Vana  Parva,  Chapter  95). CATURMUKHALI&GA.  A  Brahma  linga  installed  on the  northern  bank  of  Sarasvati  by  Brahma.  Brahma, to  start  with,  created  animate  and  inanimate  objects, and  was  thinking  about  further  creation  when  a  beauti- ful girl,  born  of  herself  appeared  before  him.  Brahma became  enamoured  of  that  girl  and  showed  an  unbe- coming passion.  As  a  punishment  for  this  sin  one  of  his heads  broke.  Thus  broken-headed  Brahma,  went  to the  Sthanutlrtha,  which  washes  off  all  sins,  on  the  north- ern bank  of  Sarasvati  and  installed  his  own  linga,  known as  the  Caturmukhalinga.  This  installation  of  linga redeemed  him  from  sins.  (Vamana  Purana,  Chapter  49). CATURTHlVRATA.  A  fast  undertaken  so  that  one may  be  happy  for  one  year,  may  achieve  all  desires  and attain  Sivaloka.  While  observing  this  fast  one  should worship  Ganapati  on  the  fourth  day  after  New  Moon (Caturthi)  in  the  month  of  Makara  (February-March). Next  day  the  fast  should  be  broken  by  eating  cooked rice  and  oil  seeds.  The  Mulamantra  of  Ganapati  is 'gam  svaha';  hrdayadisadarigas  beginning  with  'gam'. 'Agacchatikaya'  is  the  avahana  mantra  and  'Gaccha- tikaya'  the  visarjana  mantra.  Ganapati  should  be worshipped  with  mantras  ending  with  'tuhkaya'  and beginning  with  'gakara'  as  also  with  offering  of  sandal paste,  rice  balls  etc.  "Orii  Mahotka.ya.ya  vidmahe  vakra- tundaya  dhimahi  tanno  danti  pracodayat"  is  the  Ganesa gayatri  mantra.  He  or  she  who  performs  the  Caturthi vrata  will  attain  Sivaloka.  If  Ganapati  is  worshipped on  a  Tuesday  which  is  also  Caturthi  the  devotee  will get  all  his  desires  satisfied.  Caturthi  occurring  in  Mina ( March-April )  is  called  AvighnacaturthI,  and  that  day fasting  should  be  in  the  night.  On  Caturthi  in  April- May  Ganapati  should  be  worshipped  with  damanaka flowers,  and  then  the  worshipper  will  become  very happy.  (Agni  Purana,  Chapter  179) .  Also  see  Vinayaka Caturthi. CATURUPAYAM.  The  four  means  used  by  Kings  in olden  times  to  achieve  their  objects  are  called  Caturu- payam.  Sama,  dana,  bhcda  and  danda  are  the  Catur- upayas  (four  tactics).  There  are  three  other  upayas also,  almost  equally  important  as  the  first  four,  and  the seven  upayas  are  collectively  called  Saptopayas.  There are  also  yet  other  upayas,  but  they  are  not  important enough  to  merit  special  mention. 1)  Sama.     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  sama.  Sama  is  employed  in  dealing  with  sons, brothers    and    other    relatives. 2)  Dana.     There  are  five  kinds  or  varieties  of  dana (gift)   viz.  pritidana,  dravyadana,  svayarhgraha,  deya and  pratimoksa.  If  a  person  gets  help  from  another and  acknowledges  help  by     reward     that    reward     is called  pritidana.  The  miser  and  the  poor  should  be brought  round  by  pritidana.     Military  captains,  heroes and  citizens  should  be  won  over  by  this    dana.     Those who  fall  at  feet  should  be  honoured  by  dana. 3)  Bheda.     Bhedopaya  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  exorbi- tantly taxed,  the  angry  one,  the  honourable  one,   the insulted,    the  unreasonably    forsaken  one,  he  who  har- bours 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  crea- ted in  their  ranks.  If  subordinate  chieftains,  and  forest tribes  commit  offences  they  should  be  brought  round by  the  use  of  sama  and  bheda  upayas. 4)  Danda.     Dandopaya  is  of  three  kinds,  viz,  killing, denuding  of  wealth,  and  inflicting  pain  on  the  body  or torture.  Danda  has  two  other  forms,  prakasa    (open) and  aprakasa  (secret).  Those  who    have  become  objects of  hatred  to  all  people  should  be  subjected  to  prakas"a- danda.  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  danda;  friends,  who  are  made  objects  of  danda  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  environ- mental factors  should  annihilate  enemies  by  the  instru- ment  of  danda.  Evil    people   should    be    defeated    by danda  itself. The  upaya  maya  consists  in  practising  deception  by magic  or  other  yogic  powers.  The  powers  can  be acquired  by  the  worship  of  the  idols  of  certain  Devatas. People  who  employ  go  about  at  night  in  various  dis- guises. They  disguise  themselves  as  beautiful  women  or even  as  animals.  They  also  deceive  people  by  creating illusions  of  clouds,  fire  or  lightning.  For  instance,  Bhima killed  Kicaka  by  going  to  him  in  the  guise  of  a  woman. CATURVARNYAM 180 CAVE T 1 UPATA Not  to  dissuade  people  who  indulge  in  unjustifiable grief,  war  etc.  is  the  principal  aim  of  the  upaya  called upeksa.  Hidimbi  gave  up  his  brother  Hidimba  by practising  Upeksa.  Next  is  the  Indrajalopaya  (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 oflndrajala.  (For  details  of  Caturupayas  see  Kanika). (Agni  Purana,  Chapter  241). CATURVARtfYAM.  (The  four  Castes,  Classes). 1 )  General.     The  puranas  tell  that  Brahma  created  the four  castes  like  Brahmins,  Ksatriyas,  Vaisyas  and  Sudras and  assigned  to  them  duties  and  rules  of  procedure. 2)  Origin.     Brahma  got  ready  for  the  work    of  Crea- tion, 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. (Rajasa).  Them   the  Creator  named  Ksatriyas.  Then from  his  thighs  were  born  people  in  whom   rajas  and tamas   preponderated,   and   they  were  called  Vaisyas. And,  lastly  Brahma  brought  forth  from  his  feet  another sect  of  people,  and  as  tamas  (darkness,  cultural  darkness) preponderated  in  them  they  were  named  Sudras.  The system  of  four  castes  is  called  Caturvarnyam.    (Visnu Purana,  Part  1,  Chapter  6). 3)  Code  of  conduct.  Ahirhsa  (non-violence),  Satyavada (speaking  truth),  Bhutadaya  (love  for  all  living  beings), Tlrthaseva  (resort  to  holy  places),  Dana  (gifts),  Brahma- carya  (celibacy),  Vimatsaratva  (absence  of  malice), Service  of  Devas,  Brahmins  and  Gurus  (elders),  to  attend to  all  dharmas  (duties),  Pitrpuja  (worship  of  elders) eternal  loyalty  to  King,  to  accomplish  objects  in  con- formity with  the  injunction  of  the  Sastras,  not  to  commit cruel  deeds,  Titiksa  (forbearance,  to  put  up  with equanimity  the  pair  of  opposites  such  as  pleasure  and pain,  heat  and  cold),  belief  in  God — these  codes  of  con- duct 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  Yajnas, 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  Sudra  are  called  Candalas.  Sons  born  of  Brahmin women  to  Ksatriyas  are  called  Sutas,  and  sons  born  of  a Brahmin  woman  to  a  Vaisya  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  kusida  (to  lend  money  on  inte- rest). But,  he  shall  not  trade  in  gorasa  (milk  and  other cow  products)  lavana  (salt)  and  flesh.  If  he  be  an agriculturist,  the  Brahmin  may  till  the  earth,  cut  medi- cinal plants  and  destroy  pests.  But,  he  must  purify  the soul  by  performing  yajnas  and  worshipping  Devas. The  soil  should  be  ploughed  with  eight  oxen  attached  to the  plough.  He  may  sustain  himself  either  with  Rta (food  got  by  begging)  or  Amrta  (food  got  not  by  beg- ging). The  suffix  "Sarma"  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  maunji  (girdle  around  the  waist)  to  be  worn after  upanayana  should  be  made  either  of  munja  grass or  of  the  bark  of  trees.  Brahmin  brahmacarins  should wear  hides,  and  when  they  beg  for  alms  the  sentence should  commence  with  the  word  'Bhavati',  e.g.  "Bhavati, bhiksarh  dehi).  The  Brahmin  can  marry  in  all  the  castes, but  he  shall  perform  ritual  only  along  with  the  wife  of his  own  caste. ii)  Kfatriya.     To   give   gifts   according   to   rules,   study Vedas  and  perform  yajnas  form  the  duty  of  the  Ksatriya. To  look  after  and  take  care  of  good  people  and  to  punish evil-doers  are  his  especial  duties.  Names  of   Ksatriya children  should  take  the  suffix  "Varma".  After  upana- yana the  child  should  wear  tiger  skin.  He  should  carry a  danda  (rod )  of  the  Arayal  (peepal )  tree.     When  the Ksatriya  brahmacarin  begs  for  alms   the   word  'bhavati' should  be  used  in  the  middle  of  the  sentence,  e.g. "Bhiksarh bhavati  dehi".  The  Ksatriya  can  marry  in  the  other castes,  except  the  Brahmin.  At  the  time  of  wedding  the Ksatriya  woman  should  hold  an  arrow  in  her  hand. Hi)  Vaiiya.     Agriculture,  protection  of  cows  and  trade are  the  special  duties  of  the  Vaisya.  Children  born  of Brahmin   women    to    Vaisyas    are    called     Vaidehikas. Names  of  Vaisya  children  should  have  the  suffix  'gupta' after  them.  After  upanayana   the  Vaisya   brahmacarin should  wear  sheep's  skin.  He  should  carry  a  danda  made of  a  branch  of  the  Kuvala  tree.  The  Vaisya  may  have  a wife  of  his  own  caste  and  one  of  the  Sudra  caste.  At the  time  of  wedding  the  Vaisya  woman  should  hold  a cane  in  her  hand. iv)  Sudra.  Service  to  the  Brahmin  and  architecture form  the  duties  of  the  Sudra.  Children  born  to  Ksatriya women  by  Sudras  are  called  Pulkasas.  Children  born to  Brahmin  women  by  Sudras  are  called  Candalas, and  sons  born  to  Sudras  by  Vaisya  women  are  called Ayogavas. The  Candala's  profession  is  to  hang  criminals  sentenced to  death,  and  to  live  by  women.  The  Pulkasa  must live  by  hunting.  Ayogava  is  to  act  on  the  stage  and  live by  architecture.  The  Candala  should  live  outside  the village.  The  Candala  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  'dasa'  should  be added  to  his  name.  He  shall  marry  only  from  his  own caste.  (Agni  Purana,  4  Chapters  from  151). CATURVEDA.  One  of  the  Saptapitrs  (seven  manes). Vairajas,  agnisvattas,  garhapatyas,  somapas,  Ekasrrigas, Caturvedas  and  Kalas  are  the  seven  manes.  (M.  B. Sabha  Parva,  Chapter  11,  Verse  47). CATURYUGA.  (See  Manvantara). CATUSKARI^I.  One  of  the  female  attendants  of Skanda- deva.'   (M'.B.   Salya   Parva,   Chapter  45,   Verse  25). CATUSPATHARATA.     A  female  attendant  of  Skanda. (M.B.  Salya  Parva,  Chapter  46,  Verse  27). CATVARAVASINl.      A    woman    attendant    of  Skanda. (M.B.  Salya  Parva,    Chapter  46,  Verse  12). CAVETFUPATA.     (CAVERU).     (Pata  =  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 CEDI 181 CERIPPU 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  Cavettupata  in  the  15lh  century. The  Cavettupata  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  Cavettupata  of  ancient  Kerala  was  self-orga- nised 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 Cavettupata.  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  Ramavarmakulasekhara  Cakra- varti  who  ruled  Kerala  during  the  above  period  drove out  the  Colas  from  Quilon  and  captured  places  up  to Kottar. Foreign  writers  have  also  referred  to  the  Cavettupata. "Amouces"  and  "Amochi"  used  in  the  'Rise  of  Portu- guese power  in  India'  indicate  the  Cavettupata.  "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 Cavettu  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  Yaduvarhsa. 1)  Genealogy.  Descending  in  order  from  Visnu: — Brahma- Atri — Candra — Budha —  Pururavas  —  Ayus  —  Nahusa  — Yayati  —  Yadu  —  Krostha  —  Vrajinavan  --  Svahi — Ruseka  -  -  Citraratha  —  Sasabindu  —  Prthusravas  — Dharma — Rucaka  -  Jyamagha-  Vidarbha — Romapada — Bhadru — Krta — U.sika — Cedi.  The  Cedi  dynasty  begins from  Cedi  and  the  land  ruled  over  by  Cedi  came  to  be known    as    Cedirajya. 2)  Other  details  regarding  King  Cedi. 1 )  Once  Uparicaravasu  conqueredt  his  land.    (Sloka  2, Chapter  63,  Adi  Parva). 2)  Karenumati,    wife   of    Nakula,   was   a   princess   of Cedi  rajya.      (Sloka  79,  Chapter  95,  Adi  Parva). 3)  Once  Sisupala  reigned  over  this  country.  After  his death  his  son  Dhrsfaketu  was  crowned  king.    (Sloka  36, Chapter   45,    Sabha.   Parva). 4)  During  the  period  of  Nala,   Cedirajya  was  ruled by  king  Subahu.  Damayanti  lived  in  his  palace  very comfortably.    (Sloka  44,  Chapter  65,  Vana  Parva). 5)  Dhrstaketu,  a  king  of  Cedi,  came  to  the  help  of  the Pandavas  with  an  aksauhini    (an  army  of  21870  chariots, equal   number   of  elephants,   65610   horses    and  10930 infantrymen.).  (Sloka  7,  Chapter  19,  Udyoga  Parva). 6)  The    Ksatriya    warriors    of  this    state    helped    Sri Krsna  in  many  ways.    (Sloka  1  ] ,  Chapter  28,    Udyoga Parva). 7)  Cedi  was  counted  as  one  of  the  prominent  kingdoms of   ancient    Bharata.    (Sloka    40,    Chapter    9,    Bhisma Parva ) . CEKITANA.   (SATVATA,  VAR  l^EYA). 1 )     General  information.  An  archer  of  the  Vrsni  dynasty. He  lived  for  the  Pandavas  and  attained  Vira  Svarga (Heaven  for  the  brave)  in  the  great  battle. 2)     Important  events.      (1)  Cekitana  was  present  at  the svayamvara    of   Draupadl.    (Chapter    171,    Sloka    18, Udyoga  Parva). 2)  When  the  Pandavas  entered  the  hall  constructed  by Maya     for     the    first    time  Cekitana   was  with   them. (Sloka  27,  Chapter  4,  Sabha  Parva) . 3)  At  the  time  of  the  Rajasuya  he  approached  Dharma- putra  and  presented  him  with  an  arrow-holder.  (Sloka  9, Chapter  53,  Sabha  Parva). 4)  On  the  first  day  of  the  great  battle  this  great  archer wrestled  with  Susarma.    (Sloka  60,  Chapter  45,  Bhisma Parva). 5)  At  the  Kuruksetra  in  the  combat  with  Krpacarya both  of  them  fainted.    (Sloka  31,  Chapter  84,  Bhisma Parva). 6)  He  wrestled  with  Citrasena.    (Sloka  8,  Chapter  110 Bhisma    Parva). 7)  Cekitana  fought   with  Anuvinda  in  the  Kuruksetra battle.    (Sloka  48,  Chapter  14,  Drona  Parva). 8)  Dronacarya  defeated  Cekitana  in  the    great  battle (Sloka  68,  Chapter   125,  Drona  Parva). 9)  Duryodhana  killed  Cekitana     in  the  great  battle (Sloka  31,   Chapter   12,   Salya   Parva). 10)  When  Vyasa  by  his  yogic  powers  invited  the  spirits of  all  the  dead  warriors  on  the  banks  of  the  Gahga  the spirit  of  Cekitana  was  also  there.    (Sloka  12,  Chapter  32 ASramavasika   Parva). CENIB  (U).  (COPPER).  The  sperm  of  Lord  Siva which  was  dropped  into  the  river  Ganga  developed  into form  and  gave  birth  to  Subrahmanya.  Along  with Subrahmanya  came  out  from  Gariga  gold  and  silver and  from  its  heat  steel  and  copper.  From  the  dirt  came out  tin.  (Sarga  37,  Valmiki  Ramayana). CENKAWARAJA.  See   Jambukesvara. CENNASU  NAMBUTIRI.  Cennas  Narayanan Nambutirippad  was  born  and  bred  up  in  Kerala.  He  was born  in  Vanned  in  Ponnani  Taluk  in  the  year  1428  A.D. His  father  was  Ravi  Nambutirippad  of  Bhargava  gotra. Besides  his  book  'Tantrasamuccaya'  he  has  written  a book  'Manavavastulaksana'.  This  book  is  called  'Manu- syalayacandrika'  also. CERA.      (A  king  of  serpents).  See  under  Ruru. CERIPPU.  (FOOTWEAR).  There  is  a  story  in Mahabharata  of  how  Cerippu  and  Kuta  (footwear  and umbrella)  were  born.  Once  the  heat  of  the  Sun  be- came unbearable  to  Jamadagni  and  enraged  at  this the  sage  started  sending  arrows  against  the  Sun.  His wife  Renuka  was  supplying  him  with  arrows.  When  a set  of  arrows  was  finished  Renuka  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  Renuka  on  her  way to  supply  the  arrows  so  fiercely  that  Renuka  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 CH 182 CIRAKARl 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  'Sraddha'  day.  (Chapters  95  and  96,  Anusa- sana  Parva,  M.B. ) CH.  This  letter  means  a  cut,  amputation  severance. (Chapter  348,  Agni  Purana). CHAGAMUKHA.  Subrahnianya.  He  is  here  idolised as  one  having  a  face  like  that  of  a  goat.  (Sloka  3,  Chapter 228,  Vana  Parva). CHANDODEVA.  Sage  Mataiiga  was  known  in  his previous  birth  by  this  name.  (See  Mataiiga). CHATRAKETU.  The  second  son  born  to  Laksmana of  his  wife  Urmila.  The  eldest  son  was  Taksaka.  Sri Rama  after  his  return  from  the  exile  established  a Kingdom  called  Agati  on  the  eastern  sea-shore  and crowned  Taksaka  as  the  King  of  that  place.  On  the  wes- tern side  after  subjugating  the  mlechhas  (low-caste non-Hindu  tribe)  Sri  Rama  established  another  kingdom called  Candramati  and  installed  Chatraketu  as  the  King of  that  country.  (Uttara  Ramayana). CHATRAVATl.  There  was  in  ancient  Bharata  a  coun- try called  Ahicchatra.  ChatravatI  was  the  capital  of  that State.  The  country  itself  is  also  known  as  ChatravatI. (Sloka  21,  Chapter  165,  Adi  Parva). CHAYA.  A  substitute  of  Samjna,  daughter  of  Visva- karma.  Samjna  got  from  Surya  three  children,  Manu, Yama  and  Yam!  .  The  heat  of  Surya,  her  husband, became  unbearable  to  her  and  so  she  created  a  substitute in  her  exact  form  and  leaving  her  to  look  after  Surya, her  husband,  she  left  the  place  and  went  to  her  father. Surya  did  not  know  of  this  replacement  and  taking  her to  be  Samjna  he  produced  three  children  by  her,  Sani, Savarnamanu  and  Tapatl.  Chaya  loved  her  sons  more and  this  made  Yama  angry  and  he  raised  his  legs  to strike  her  when  Chaya  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  Chaya.  The  anger  of  Surya  frightened her  and  she  told  him  everything.  Surya  then  divorced her  and  brought  back  Samjna.  For  details  see  Samjna. (Chapter  9  of  Harivariisa;  Chapter  2,  Aihsa  3,  Visnu- purana). CHAYAGRAHI  ."I.  A  demoness  who  harassed  Hanu- man  on  his  flight  to  Lanka  from  the  Bharata  shore. She,  by  a  trick  of  the  shade  obstructed  his  path  and Hanuman  realising  the  danger  killed  her  by  a  blow with  his  left  foot  and  sprang  forward.  (Sundara  Kanda, Kampa  Ramayana ) . CHAYASUTA.  Sani    (Saturn). CIBUKA.  A  low-caste  born  of  NandinI,  the  cow,  during  her fight  with  Visvamitra.  (Sloka  38,  Chapter  174, Adi  Parva). CIDAMBARA  (SITAMBARA).  A  Sanskrit  poet  of  16th century  A.D.  He  was  a  poet  in  the  court  of  emperor Veiikata  who  ruled  over  Vijayanagar  during  the  period 1586  A.D.  to  1614  A.D.  His  one  great  work  is  'Raghava- yadavapandavlya'.  There  are  three  Kandas  in  it  and one  Kanda  each  is  devoted  to  the  story  of  Sri  Rama, Sri  Krsiia  and  the  Pandavas. CIKSURA.  War  minister  of  Mahisasura.  Tamra  was his  finance  minister,  Asiloma  prime  minister,  Bidala foreign  minister,  Ubharka  Commander-in-chief,  Sukra, minister  for  education  and  Baskala,  Trinetra  and  Kala- bandhaka  consulting  ministers.  (Devi  Bhagavata, Paiicama  Skandha ) . CIKURA.  Son  of  Aryaka,  the  serpent  king.  Cikura  had  a son  called  Sumukha.  Once  Garuda  ate  Cikura  for  food. _(M.B.  Udyoga  Parva,  Chapter  "l20,  Verse  23). ClNAR.  People  of  China.  It  is  believed  that  the  Cinars were  born  from  the  body  of  NandinI,  the  cow,  during her  fight  with  Visvamitra.  (Sloka  38,  Chapter  174, Adi  Parva).  These  low-caste  people  paid  homage  to Yudhisthira  and  gave  him  many  presents.  (Sloka  31, Chapter  51,  Sabha  Parva). CINTAMAI^I.  A  diamond.  This  was  salvaged  from  the ocean  of  milk  along  with  other  precious  items  like Airavata,  Uccaihsravas,  Kalpavrksa,  Kaustubha, Candra,  Apsaras,  Mahalaksmi,  Tara,  and  Ruma. (Yuddha  Kanda,  Kampa  Ramayana). CIRADATA.  There  was  a  king  called  Ciradata  in  the country  called  Cirapura.  Though  himself  a  good  man  he was  surrounded  by  bad  advisers.  Once  a  foreigner, Prasaiiga,  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.  Prasaiiga  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. (TaraiigaS,  Alaiikaravatl  Lambaka,  Kathasaritsagara). ClRAKA.  A  place  of  habitation  in  ancient  India.  Once Kama  conquered  this  land  and  from  then  onwards  they started  paying  tribute  to  Duryodhana.  (Sloka  19, Chapter  8,  Kama  Parva). CIRAKARl.  A  son  of  Gautama  Maharsi.  He  used  to think  deeply  before  doing  any  deed  and  so  he  earned  the name  Cirakari. Once  the  sage  Gautama  found  out  proof  against  the chastity  of  his  own  wife  and  enraged  at  this  commanded his  son  Cirakari  to  chop  off  the  head  of  the  latter's mother.  Giving  this  command  Gautama  went  into  the forest  and  Cirakari  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 CIRANJIVI 183 GITAL alive  he  was  greatly  relieved  and  immensely  happy  and he  blessed  Cirakarl.    (Chapter  266,  Santi  Parva). CIRANjIVl.  The  name  of  a  crow,  a  character  in  the 'Pancatantra'.  (See  under  Meghavarna). CIRANTAKA.  A  son  of  Garuda.  (Sloka  1,  Chapter 101,  Udyoga  Parva). CIRAVASAS  I.  A  Ksatriya  King  born  as  a  rebirth  of an  asura  Krodhavas'a.  (Sloka  61,  Chapter  67,  Adi Parva). CIRAVASAS  II.  A  yaksa.  He  stayed  in  the  court  of Kubera  worshipping  him.  (Sloka  10,  Chapter  10, Sabha  Parva). CIRAYUS.  An  ancient  King  of  the  country  Cirayu. Nagarjuna  was  a  minister  of  this  King.  Nagarjuna  knew the  secret  of  'Rasayanasiddhi'.  Once  Nagarjuna  pre- pared 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.  Grief- stricken  Nagarjuna  decided  to  prepare  Amrta  which would  eradicate  death  from  this  world.  He  had  pre- pared 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  Nagarjuna  waited. The  devas  were  frightened.  If  Amrta  was  made  avail- able on  earth  men  would  become  Devas.  Devas  could not  bear  this  and  so  they  sent  the  Asvimkumaras  to the  earth  to  persuade  Nagarjuna  to  desist  from  his  work of  preparing  Amrta.  Further  they  informed  him  that  his dead  child  was  living  happily  in  heaven.  He  agreed  to stop  his  work. After  some  time  Cirayus  crowned  his  son  Jivahara  as  the heir-apparent.  Overjoyed  Jivahara  ran  to  his  mother Dhanapara  to  give  her  the  glad  tidings.  Dhanapara 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  yuvarajas and  died  before  becoming  King.  Your  father  has  taken a  medicine  from  Nagarjuna  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  yuvarajas  but not  the  King.  I  will  therefore  suggest  a  way  to  tide  over this  difficulty.  Everyday  in  the  afternoon  Nagarjuna 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  Nagarjuna  is  dead  your father  would  either  die  of  grief  or  go  to  the  forests. Then  you  can  become  the  King." Jivahara  was  pleased  to  hear  this  suggestion  and  he  went that  after-noon  to  the  palace  of  Nagarjuna  and  when Nagarjuna  as  usual  came  out  with  his  query  Jivahara asked  for  his  head.  Most  willingly  Nagarjuna  offered his  head  to  be  chopped  off.  But  the  effect  of  the  medicine made  even  the  strongest  cut  by  the  sword  ineffective. Jivahara  lost  many  swords  without  Nagarjuna  getting even  a  small  scratch  on  his  neck.  The  hubbub  brought the  King  to  the  scene  and  he  immediately  asked  Nagar- juna to  withdraw  his  head  but  Nagarjuna  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  Jiva- hara to  strike  again.  This  time  very  easily  Jivahara severed  the  head  from  the  body  of  Nagarjuna.  The King  was  greatly  aggrieved  and  he  renounced  all  and went  to  the  forest  and  led  a  pious  life. Cirayus'  son  Jivahara  became  King.  But  Nagarjuna's sons  killed  him  and  his  mother  died  of  grief.  (Taranga, Ratnaprabha  Lambaka,  Kathasaritsagara). ClRI.yi.  A  river.  It  was  on  the  banks  of  this  river  that Vaivasvata  Manu  clad  in  bark-skin  and  with  knotted hair  did  penance.  (Sloka  6,  Chapter  187,  Vana  Parva). CITAL.  (Termites).  Cital  has  got  its  own  place  in  the puranas.  Devi  Bhagavata  has  the  following  story  about the  origin  of  it. Mahavisnu  once  looking  at  the  face  of  LaksmI  laughed without  any  apparent  reason.  LaksmI,  thinking  that Visnu  was  laughing  at  her  and  that  he  had  an  eye  on some  other  woman  more  beautiful  than  her  lost  her temper  and  cursed  Visnu  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  Visnu  to  war. Single-handed  the  Lord  fought  the  asuras  with  one  bow. The  fight  did  not  end  though  it  continued  for  thousands of  years.  Visnu  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  Padmasana. Being  very  tired  the  Lord  remained  asleep  for  a  long time  in  this  posture. About  this  time  the  devas  made  preparations  to  perform a  yajfia.  All  the  devas  except  Mahavisnu  attended  that yajna.  Since  he  was  the  master  of  yajnas  performed  for purposes  of  the  devas  they  could  not  begin  it  in  his absence.  So,  Brahma  and  others  went  in  search of  Visnu  to  Vaikuntha.  But  he  was  not  to  be  found  there. Then  Brahma  and  others  found  out  with  their eyes  of  knowledge  where  Visnu  was  and  they  went  to the  place  where  he  was  sleeping.  They  waited  there for  a  long  time,  yet  Visnu  did  not  awake  from  sleep. Then  Brahma  hit  at  a  plan  to  awaken  Visnu.  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  Visnu. According  to  this  plan  Brahma  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, Nidrabhangah   kathachedo Dampatyoh  prltibhedanam  / Sis  umatrvibhedas  ca Brahmahatyasamam  smrtam  //* Brahma  conceded  the  justness  of  this  argument  and agreed  that,  in  future,  a  part  of  the  result  of  yajnas 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  Brahma  pleased  the the  citals,  and  they  did  as  was  bidden  by  Brahma  and *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  Brahmahatya  (killing  of  the  brahmin). CITAYU 184 CITRALEKHA  II the  bow  of  Visnu  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  Visnu  was severed  from  the  body,  rose  high  up  in  the  sky  and  fell into  the  sea.  Brahma,  Siva  and  others  opened  their  eyes only  to  find  the  body  of  Visnu  lying  thus  without  the head. This  loss  of  Visnu's  head  proved  to  be  useful  in  another way.  Now,  Hayagiiva,  after  securing  the  boon  from Brahma  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  Visnu.  Thus  Visnu  came  to  life  again,  and according  to  his  orders  the  citals  gnawed  away  the  cord of  Hayagrlva's  bow  as  a  result  of  which  he  was  killed. (Devimahatmya,  Prathma  Skandha). CITAYU.  A  king  of  the  Puru  dynasty.  He  was  the  son of  Bhadrasva,  who  had  ten  sons  called  Rksayu,  Krsayu, Sannatayu,  Ghrtayu,  Citayu,  Sthandilayu,  Dharmayu, Sammitayu,  Krtayu  and  Matinara.  (Agni  Purana, Chapter  278).  ' CITRA  I.  A  son  of  Dhrtarastra  killed  in  war  by  Bhima- sena.  (M.B.  Drona  Parva,  Chapter  136,  Verse  20). CITRA  II.  A  gajaraja  (king  elephant)  with  whom Subrahmanya,  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  Pandavas.  He  was  killed  by  Prativindhya. (M.B.  Kama  Parva,  Chapter  14,  Verse  32). CITRA  IV.  A  hero  from  the  Cedi  Kingdom  who  fought on  the  Pandava  side  against  the  Kauravas.  Kama killed  him.  (M.B.  Karna  Parva,  Chapter  56,  Verse  46). CITRA.  A  celestial  maiden.  When  once  Asfavakra  went to  the  court  of  Kubera  this  maiden  gave  a  dance  in honour  of  his  visit.  (Sloka  44,  Chapter  14,  Anusasana Parva). CITRABAHU  (CITRAYUDHA).  A  son  of  Dhrtarastra. He  was  killed  in  war  by  Bhima.  (M.B.  Drona  Parva, Chapter  136,  Verse  20). CITRABAl^A.  (CITRA,  CITRAKA).  A  son  of  Dhrta- rastra. Bhima  killed  him  in  war.  (M.B.  Drona  Parva, Chapter  137,  Verse  27). CITRABARHA.  A  son  of  Garuda.  (M.B.  Udyoga  Parva, Chapter  101,  Verse  12). CITRACAPA.  (CITRA&AR7  SANA,  SARASANA). One  of  the  hundred  sons  of  Dhrtarastra.  (M.B.  Adi Parva,  Chapter  67). CITRADEVA.  An  attendant  of  Subrahmanya.  He loved  brahmins  deeply.  (M.B.  Salya  Parva,  Chapter 45,  Verse  71). CITRADHARMA.  A  king  in  ancient  India.  The  asura called  Virupaksa  was  born  again  as  Citradharman. (M.B.  Adi  Parva,  Chapter  67).  The  Pandavas  invited him  to  come  and  help  them  in  the  war.  (M.B.  Udyoga Parva,  Chapter  4,  Verse  13). CITRAGUPTA.  A  minister  of  Kala.  (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.  Anusasana  Parva,  Chapter  130). CITRAKA  (CITRA,  CITRABA^A).  A  son  of  Dhrta- rastra. Bhima  killed  him  in  the  great  war.  (M.B. Drona  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  Angiras.  But,  ere  long  the  child  was dead  and  gone,  and  its  parents,  immersed  in  sorrow took  the  dead  child  to  Aiigiras.  Narada  also  happened to  be  there  on  the  occasion.  Angiras  restored  the  dead child  to  life  and  asked  him  to  live  with  the  parents. The  boy  immediately  stood  up  and  told  Angiras  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.  Brahma  and  Narada  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  Kailasa  looked  down  to  the  mountain.  There  they saw  Parvati  being  seated  on  the  thighs  of  Siva  at  which sight  Citraketu  laughed.  Enraged  by  the  laughter Parvati  cursed  him  to  be  born  as  an  asura,  and  he  was born  as  such.  Vrtrasura  was  Citraketu  born  as  asura. (Bhagavata,  Sastha  Skandha). CITRAKETU  II.'  A  son  of  Garuda.  (M.B.  Udyoga Parva,  Chapter  101,  Verse  12). CITRAKETU  III.  A  Pancala  prince  who  fought  on  the side  of  the  Pandavas.  (M.B.  Bhisma  Parva,  Chapter 95,  Verse  41)." CITRAKETU  IV.  A  son  of  Sisupala.  (Bhagavata, Navama  Skandha). CITRAKESl.  An  Apsara  woman.  King  Vatsa  begot sons  like  Vrsa  of  her.  (Bhagavata,  Navama  Skandha ) . CITRAKSA.  One  of  the  hundred  sons  of  Dhrtarastra. Bhimasena  killed  him  in  the  great  battle.  (Drona  Parva, Chapter  136). CITRAKUNDAKA.  (DlRGHALOCANA).  One  of  the Kauravas  killed  by  Bhima.  (M.B.  Bhisma  Parva, Chapter  96,  Verse  27). CITRAKUTA.     A  mountain. Renowned  in  the  puranas,  this  mountain  is  on  the  banks of  the  river,  Mandakinl.  (M.B.  Vana  Parva,  Chapter 85).  It  was  here,  at  Citrakuta  that  Sri  Rama,  Sita and  others  lived  for  a  period  of  time.  It  is  said  that Rajalaksmi  (royal  wealth  and  welfare)  will  embrace those  who  fast  on  the  Citrakuta  after  a  bath  in  the Mandakini.  (M.B.  Anusasana  Parva,  Chapter  26, Verse  29).  This  mountain  is  in  Banda  Zilla  of  the  U.P. in  modern  India. Citrakuta  is  described  in  Cantos  56  and  94  of  Valmlki Ramayana. CITRALEKHA  I.  A  celestial  maiden.  This  maiden came  and  danced  in  the  assembly  of  the  Pandavas  once. (Sloka  34,  Chapter  9,  Vana  Parva,  M.B.).' CITRALEKHA  II.  A  companion  of  Usa  ,  daughter  of the  demon,  Bana.  She  was  a  beautiful  portrait  painter. Usa  once  dreamt  of  Aniruddha,  grandson  of  Krsna. Even  before  knowing  the  identity  of  the  idol  of  her  dream Usa  fell  in  love  with  him.  Next  day  morning  Citra- lekha  gathered  from  the  gloomy  Usa  details  of  her  dream and  Citralekha  started  making  portraits  of  many  known charming  princes  but  Usa  was  not  satisfied.  She  then drew  in  her  imagination  a  figure  which  was  exactly  like that  of  Aniruddha,  the  man  of  her  dream.  Usa  was satisfied  and  it  was  through  the  cleverness  of  Chitralekha that  Aniruddha  was  brought  to  Usa's  room  and Usa  was  able  to  marry  Aniruddha.  (See  under  'Ani- ruddha'). CITRAMUKHA 185 CITRA&GADA CITRAMUKHA.  A  sage.  Though  he  was  born  a  Vaisya, he  became  a  brahmin  and  from  there  gradually  rose to  the  status  of  a  brahmarsi.  (Chapter  56,  Anusasana Parva,  M.B.) CITRA5IGA  I.  (CITRA&GADA,  SRUTANTAKA). One  of  the  hundred  sons  of  Dhrtarastra.  In  the  great battle  Bhlmasena  killed  him.  (Sloka  11,  Chapter  26, Salya  Parva ) . CITRAjxIGA  II.  A  warrior.  In  the  A?'vamedhayajna performed  by  Sri  Rama  Satrughna  followed  the  sacri- ficial horse  and  Citrariga  blocked  them  on  their  way. Satrughna  killed  him.  (Chapter  27,  Patala  Kanda, Padma  Purana). CITRA&GADA  I.  (CITRA&GA).  See  under  Cit- rariga I . CITRAKIGADA  II.  A  son  of  the  Maharaja  Santanu: King  Santanu  of  the  Candra  dynasty  had  two  wives, Ganga  and  Satyavati.  Bhisma  is  the  son  born  of  Gaiiga; of  Satyavati  were  born  two  sons,  Citrangada  and  Vici- travlrya.  They  were  very  brave  and  learned.  After ruling  his  kingdom  for  a  long  period,  living  with  Satya- vati and  the  three  children  Santanu  passed  away.  Be- cause Bhisma  dedicated  himself  to  a  life  of  unbroken chastity  Citrangada  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  Kuruksetra  and  lasted  for  three  years.  In  the  end Citrangada  was  killed.  Bhlsma  felt  very  sorry  and  after asking  Vicitravirya  to  perform  the  funeral  rites  crowned him  as  King.  (Devi  Bhagavata,  Prathama  Skandha). CITRAKIGADA  III.  A  gandharva.  See  under  Citran- gada II. CITRA&GADA  IV.  One  of  the  Kings  who  attended  the svayarhvara  of  Draupadl.  He  might  have  been  the  King of  either  Kaliiiga  or  Dasarna  because  both  these  states were  then  ruled  by  a  Citrangada,  (Sloka  22,  Chapter 185,  Adi  Parva). CITRAKIGADA  V.  A  king  of  Kaliiiga.  Almost  all  the Kings  of  Bharata  attended  a  svayarhvara  once  held  at the  palace  of  this  King.  (Sloka  2,  Chapter  4,  Santi Parva ) . CITRAfvIGADA  VI.  A  king  of  Davarna.  He  blocked  the sacrificial  horse  sent  out  by  Dharmaputra  during  the Asvamcdhayajfta  and  Arjuna  killed  him.  (Asvamedha Parva,  Chapter  83,  Sloka  7). CITRAJSIGADA  VII.  A  deer.  A  character  in  the  stories in  the  book  'Pancatantra  Stories'  (See  B-2  in  Panca- tantra ) . CITRAJSIGADA  I.  A  celestial  maiden.  Once  this  girl gave  a  dance  in  the  court  of  Kubera  in  honour  of Astavakra.  (Sloka  44,  Chapter  19,  Anusasana  Parva). CITRA&GADA  II.     A  wife  of  Arjuna. General  information.  When  once  Dharmaputra  was closeted  with  Pancali  in  amorous  talks  Arjuna  by  mis- take 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 Ulupi.  After  that  he  proceeded  again  on  his  pilgrimage and  reached  a  state  called  Manalur.  Manalur  was  then reigned  by  a  King  called  Citravahana.  Citrangada was  the  daughter  of  Citravahana. An  ancestor  of  Citravahana  greatly  grieved  by  the  lack of  a  son,  did  great  penance  to  propitiate  Siva  and  Siva 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  Citravahana  got  a  son  each  but when  it  came  to  the  turn  of  the  latter  he  got  a  girl instead. Arjuna  accidentally  saw  Citrangada  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 Babhruvahana.  Promising  them  that  he  would  come back  and  take  them  to  Hastinapura  Arjuna  continued his  pilgrimage.  (Chapters  219,  220,  and  221,  Adi Parva ) . 2 )  How  Citrangada,  came  to  Hastinapura.     When  after  the great    epic    battle    Dharmaputra    conducted    an    Asva- medhayajfia  it  was  Arjuna  who  led  the  sacrificial  horse to  the  south.  When  Arjuna  came  to  Manalur  he  came against  Babhruvahana  who  challenged  him  for  a  fight. In  the  grim  battle  that  ensued  Arjuna  fell  dead  by  the piercing  arrows  of  Babhruvahana,  his  own  son.  At  that time   Ulupi   and   Citrangada   came    to    the   scene     and seeing  Arjuna  lying  dead,  Ulupi  brought  the  diamond, MrtasanjTvam,  and  placing  it  on  Arjuna's  face  brought him    back    to    life.    (See    Babhruvahana    for    details). After  this  incident  all  of  them,  Citrangada,  Ulupi    and Babhruvahana  went  to  Hastinapura  along  with  Arjuna. (Chapters   79   to  81,  AsVamedha  Parva). 3 )  Other  details (1)  Citrangada  on  reaching  Hastinapura  bowed  down before  KuntI  and  Pancali  touching  their  feet  and  lived amicably  with  others  like  Subhadra.    (Sloka  2,  Chapter 88,    Asvamedha  Parva). (2)  Kunti,    Subhadra    and    Pancali    gave    Citrangada many    diamonds    as    present.    (Sloka    3,    Chapter    88, As  vamedha    Parva ) . (3)  Citrangada   looked    to    the   comforts   of  Gandhari as  a  servant-maid.  (Sloka  23,  Chapter  1,  ASramavasika Parva ) . (4)  Citrangada  was  one  among  the  women  who  wept when  at  the  fag  end  of  their  life  Dhrtarastra,  Gandhari and  Kunti  started  for  Vanavasa  (life  in  the  forest). (Sloka    10,   Chapter   15,  Asramavasika  Parva). (5)  Citrangada    was    a    beautiful    woman    having    an enchanting  figure  as  that  of  a  Madhuka  flower.    (Sloka 11,    Chapter   25,   A:'ramavasika   Parva). (6)  After  the  Mahaprasthana  of  the  Pandavas  Citran- gada left  for  Manipur.    (Sloka   18,  Chapter   1,  Maha- prasthanika  Parva). CITRA5IGADA  III.  Daughter  of  Visvakarma.  Once while  she  was  bathing  in  a  pond  along  with  her  compa- nions in  the  forest  of  Naimisa  Prince  Suratha,  son  of Sudeva,  came  that  way.  Seeing  him  Citrangada  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 Citrangada  approached  Suratha. When  Visvakarma  knew  about  this  he  was  extremely angry  and  cursed  her  saying  that  she  would  never  have a  marriage.  Citrangada  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  Citrangada  woke  up  she  looked  around  for  her companions  and  finding  none  including  her  lover,  the prince,  she  ran  and  threw  herself  into  the  river,  Sarasvati. CITRAJXIGI 186 That  river  pushed  her  down  to  river  Gomati  and  that river  in  turn  washed  her  ashore  a  huge  forest.  There she  was  met  by  the  sage  Rtadhvaja.  Knowing  her sad  tale  the  sage  felt  compassion  for  her  and  cursed Visvakarma  to  be  born  as  a  monkey.  Then  he  let  her marry  her  lover  and  blessed  them.  (Chapters  63  and 64,  Vamana  Purana). CITRA5IG1.  Daughter  of  Bhadrasrenya,  a  king  ot Hehaya.  She   was    the   wife   of  Durmada.    (See   under Durmada). CITRAPUSPAM.     A    garden    where    peculiar    kinds    of flowers  grow.  This  garden  is  on  the  higher  planes  of Mount  Sukaksa  to  the  west  of  Dvaraka.    (M.B.  Sabha Parva,    Chapter   38). CITRARATHA   I.     (A&GARAPAR&A).     A   devagan- dharva.  .. 1)  Birth.     Citraratha     was     the    gandharva    son    ot Kasyapaprajapati  of  his  wife  Muni.  (Sloka  43,  Chapter 65,    Adi    Parva). 2)  Citraratha  and  Arjuna.     The  greatest  event  in   the life  of  Citraratha  alias  Angaraparna  was  the  defeat  he suffered  at  the  hands  of  Arjuna.  The  Pandavas  after their  escape  from  the  lac  palace   (Laksagrha)  through a  tunnel  arrived  in  a  forest  and  there  they  killed  the demons    Hidimba    and    Baka.  One    night    they    were walking  along  the  shores  of  the  river  Ganga  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 Kumbhinasi.  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.  Kumbhinasi followed  her  exhausted,  powerless  and  spiritless  husband and  pleaded  to  Dharmaputra  to  release  him.  Dharma- putra  advised  Arjuna  to  do  so  and  on  getting  his  release he  taught  Arjuna  the  famous  Caksuslvidya — the   magic art  of  seeing  by  one's  own  eyes  anything  and  everything in  the  three  worlds   :    Heaven,  Earth  and  the  nether- world. Manu  was  the  author  of  this  magic  art  and  from him  Soma  learnt  it  and  from  Soma  Visvavasu,  from Visvavasu,    Citraratha    and  from    Citraratha,    Arjuna. Besides    this    Citraratha    gave    Arjuna    many   chariots and  horses. In  return  Arjuna  taught  him  the  secret  of  the  missile Agnisira.  Exchanging  faith  and  affection  thus  Citraratha and  the  Pandavas  became  friends.  He  then  narrated  to the  Pandavas  many  interesting  stories,  of  which  the following  are  a  few.  The  story  of  the  feud  between Vasistfia  and  Visvamitra,  story  of  Tapatlsarhvarana and  tales  about  the  sage  Parasara,  Kalmasapada, Adriyanti,  Bhargavas,  Krtavlrya  and  Aurva.  Citra- ratha advised  the  Pandavas  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 CITRARtJPA conquer  him  because  of  his  vow  of    celibacy.  (  Chapters 165    to    183,  Adi   Parva,   M.B.). 3)      Other  details. (1 )  Citraratha  attended  one  of  the  birthday  festivals  ot Arjuna.    (Sloka   52,    Chapter   122,  Adi   Parva,    M.B.). (2 )  Citraratha  worshipped  Kubera  sitting  in  the  latter's council.    (Sabha  Parva,  Chapter   10,  Sloka  26). (3)  He  offered  as  a  gift  to  Dharmaputra  four  hundred excellent  horses  which  could  fly  like  wind.    (Chapter   52, Sloka   23,   Vana  Parva). (4)  When  the  gandharvas  milked  the  earth  during  the time  of  the  emperor,  Prthu,  Citraratha  acted  as  the  calf. (Sloka   39,   Chapter  6,   Harivarh^a). (5)  Siva  once  sent  Citraratha  as  a  messenger  to  Asura Sarhkhacuda,    with  a  message  that  Samkhacuda   should abandon  his  satanic  activities.    (Devi  Bhagavata,  Nava- ma  Skandha). CITRARATHA  II.  One  of  the  ministers  of  Dasaratha. He  belonged  to  the  Suta  dynasty.  (Sloka  17,  Ayodhya Kanda,  Valmlki  Ramayana). CITRARATHA  III.  A  king  of  Salva.  Once  Renuka, wife  of  Jamadagni,  after  her  bath  in  the  river  stayed ashore  watching  this  king  and  his  queen  bathe  in  the river  with  erotic  plays.  Renuka  thus  reached  the  asrama a  bit  late  and  Jamadagni  enraged  at  this  commanded his  son  Paras' urama  to  chop  the  head  of  his  own  mother. (Brahmanda  Purana,  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.  (Pancama Skandha,  Bhagavata). CITRARATHA  V.  A  prince  of  Paiicala.  He  was  killed in  the  battle  of  Mahabharata  by  Dronacarya.  (Sloka 43,  Chapter  122,  Drona  Parva). CITRARATHA  VI.  A  king  of  the  Anga  country.  He married  Prabhavati,  sister  of  Ruci,  wife  of  Devasarma. (Sloka  8,  Chapter  42,  Anusasana  Parva,  M.B.). CITRARATHA  VII.  A  king  of  the  Yadava  dynasty. He  was  the  son  of  USanku  and  father  of  Sura.  (Sloka  29, Chapter  147,  Anugasana  Parva). CITRARATHA  VIII.     Son  of  Virabahu  and  a  friend  ot Sri  Rama.  In  the  Rajya  Kanda  of  Ananda  Ramayana there  is  the  following  story  about  him. Citraratha  was  also  one  among  those  assembled  for  the svayarhvara  of  Hema,  daughter  of  Kusa.  He  sent  an anaesthetic  missile  to  the  assemblage  and  made  them all  fall  down  senseless.  He  then  took  Hema  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.  Virabahu,  father  of  Citraratha,  who was  closely  watching  the  fight  came  to  the  help  of  Citra- ratha and  engaging  Lava  in  a  fight  struck  him   down. Ku£a  seeing  this  attacked  Virabahu  and  bound    him hand  and  foot.  At  that  time  Sri  Rama  came  to  the  scene and  told  Kusa  that  Virabahu  was  a  friend  of  his   and set  Virabahu  free.  Hema  was  then  married  to  C ratha  and  Virabahu  was  sent  away  with  due  respect. CITRARATHA.     An    Indian    river    of    puranic     fame. (Chapter  9,  Bhlsma  Parva,  M.B.). CITRARtJPA.  An  attendant  of  Siva.  When  by  a  curse of  Mahavisnu  MahalaksmI  was  changed  into  a  mare, it  was  through  this  attendant  that  Siva  sent  a  message  to Visnu.  (Devi  Bhagavata,  Skandha  6). CITRASARASANA  (SARASANA,  CITRACAPA)          187 CITRASENA  XIII CITRASARASANA.  (SARASANA,  CITRACAPA).  One of  the  sons  of  Dhrtarastra.  In  the  great  battle  he  was killed  by  Bhimasena.  (Sloka  20,  Chapter  136,  Drona Parva ) . CITRASENA  I.  A  gandharva.  There  is  reference  to this  gandharva  in  many  places  in  the  puranas.  He  had two  wives  Sandhyavali  and  Ratnavali. 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  Galava  who  was  doing  his sandhya   rites    then.  The   sage   complained    about    the incident  to  Sri  Krsna  who  promised  to  bring  to  him  the head  of  Citrasena  before  sun-set.  Sage  Narada  informed Citrasena  of  this  vow  of  Krsna.  The  gandharva  was taken  aback  and  did  not  know  what  to  do.    But  Sandhya- vali and  Ratnavali  went  and  sought  the  help  of Subhadra. 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  be- fore jumping  into  it  his  wives  wept  loudly  and  hearing the  noise  Subhadra  came  out  and  saw  what  was  happen- ing. They  then  took  from  Subhadra  a  boon  to  the  effect that  they  should  be  allowed  to  live  with  their  husband. It  was  only  after  granting  them  the  boon  that  Subhadra understood    the   whole   situation.    Subhadra   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  Krsna  and gradually  the  fight  came  to  be  one  between  Arjuna  and Sri  Krsna.  Subhadra  came  between  them  and  it   was found  difficult  to  continue  the  fight.  Sri  Krsna  advised Citrasena  to  bow  down  and  touch  the  feet  of  Galava. Citrasena  obeyed  and  the  issue  settled  without  harm  to both   the   parties. 2)  Arjuna  defeats  Citrasena.     While  the  Panda vas  were in  exile,   Duryodhana  knew   through  a  spy   that  they were  camping  in  the  Dvaitavana  forest.  Prompted   by Karna  Duryodhana  programmed  to  go  to  Dvaitavana with  his  retinue  to  enjoy  the  sight  of  the  suffering  Panda- vas.  So  they  started  to  the  forests  under  a  pretext  of  an annual  stock-taking  of  the  cows.  They  reached  Dvaita- vana 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    Pandavas.  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  gandhar- vas did  not  pay  heed  to  their  words  and  on  being  inform- ed of  this  Duryodhana  went   to  fight  with  the  gandhar- vas. 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  approa- ched Dharmaputra  in  his    hermitage  and  acquainted him  with  the  pitiable  plight  of  Duryodhana.  Dharma- putra 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  Yudhisthira  along  with  twentyseven  other gandharvas    and    a    few    Apsara   maidens.    (Sloka    32, Chapter  4,   Sabha  Parva). (2 )  Citrasena  is  a  member  of  the  court  of  Kubera  also. (Sloka  26,  Chapter  10,  Sabha  Parva). (3)  Citrasena  used  to  attend  the  court  of  Indra  also at  times.    (Sloka  22,  Chapter  7,  Sabha  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  Urvasi  and  was  consequently cursed  by  her  to  be  an  eunuch.  It  was  through  Citrasena that  Indra  sent  word    to  Urvasi    to  console  Arjuna  and give  relief  from  the  curse.    (Chapters  45  and  46,  Vana Parva). CITRASENA  II   (UGRASENA).     One    of  the    hundred sons    of  Dhrtaras{ra. 2)     Other  details.' (1)  Citrasena  was  present  for  the  svayarhvara  of  Pan- call.    (Sloka  3,  Chapter  185,  Adi  Parva,  M.B.). (2)  Citrasena    was    among    those  who  accompanied Duryodhana  when  he  went  to  play  the  historical   game of  dice   with   Dharmaputra.    (Sloka    13,    Chapter   58, Sabha   Parva ) . (3)  In  the  great  Mahabharata  battle  he  fought  against Bhimasena,    Susarma,    Satyaki    and     Satamka.  Bhima killed    him.    (Chapter    137,     Drona    Parva). CITRASENA  III.  A  prince  of  the  Puru  line,  son  of Pariksit  and  grandson  of  Aviksit.  (Sloka  54,  Chapter 94,  Adi  Parva). CITRASENA  IV.  A  minister  of  Jarasandha.  He  was known  as  Dimbhaka  also.  (Sloka  32,  Chapter  22, Sabha  Parva ) . CITRASENA  V.  A  king  of  the  country  of  Abhisara. He  fought  on  the  side  of  the  Kauravas  against  the Pandavas  and  was  killed  by  Srutakarma.  (Sloka  14, Chapter  14,  Karna  Parva). CITRASENA  VI.  (SRUTASENA).  Brother  of  Susarma, the  king  of  Trigarta.  These  two  brothers  jointly by  an  incessant  downpour  of  arrows  suffocated  Arjuna in  the  battle-field.  (Chapter  27,  Karna  Parva,  M.B.). CITRASENA  VII.  A  warrior  of  Panca'la.  Karna  killed him  in  the  great  battle.  (Sloka  15,  Chapter  48,  Karna Parva ) . CITRASENA  VIII.  A  son  of  Karna.  Nakula  killed him  in  the  great  battle.  (Salya  Parva,  Chapter  10). CITRASENA  IX.  A  brother  of  Karna.  In  the  great battle  Yudhamanyu  killed  him.  (Sloka  39,  Chapter 83,  Karna  Parva). CITRASENA  X.  One  of  the  kings  on  the  sea-shore. Along  with  his  son  he  fought  on  the  side  of  the  Pandavas against  the  Kauravas  and  was  killed  by  Samudrasena. (Sloka  16,  Chapter  6,  Karna  Parva). CITRASENA  XL  A  serpent.'  This  serpent  joined hands  with  Arjuna  during  the  Krsnarjuna  battle. (Sloka  43,  Chapter  87,  Karna  Parva). CITRASENA  XII.  A  king  of  the  dynasty  of  Vaiva- svatamanu.  (Navama  Skandha,  Bhagavata  ). CITRASENA  XIII.  A  Maharaja  who  obtained  sal- vation by  observing  the  Astamlrohini  Vrata.  This king  was  a  great  sinner  having  committed  such  sins  as Agamyagamana  (Incest),  Brahmasvapaharana  (steal- ing things  belonging  to  Brahmins),  Surapana  (drink- ing) and  Pranihimsa  (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 CITRASENA  1 188 COLA of  the  river  Yamuna.  It  was  the  day  of  Astamirohini and  many  maidens  were  observing  the  Astamirohini Vrata  there.  Before  them  was  a  heap  of  rice  and other  eatables  which  was  given  as  an  offering  to Krsna  and  seeing  the  lot  the  King  begged  for  some- thing to  eat  and  drink.  The  maidens  replied  that  it was  a  sin  to  take  food  on  that  day  ofVrata  and  then  there came  a  change  in  the  mind  of  the  King  and  he  readily agreed  to  observe  the  Astamirohini  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  Visnu.  This  story  was  told  by  Vasistha  to  Dilipa to  impress  upon  him  the  greatness  of  observing the  Astamirohini  Vrata.  (Chapter  13,  Padma  Purana). CITRASENA  I.  An  Apsaras.  This  celestial  maiden was  a  dancer  in  the  court  of  Kubera.  (Sloka  10,  Chap- ter 10,  Sabha  Parva).  When  Arjuna  went  to  the  land of  Indra  this  maiden  gave  a  dance  in  honour  of  Arjuna. (Sloka  30,  Chapter  43,  Vana  Parva). CITRASENA  II.     A    prominent    river.  The    people    of ancient  Bharata  used  to  drink  the  water  of  this  river. (Sloka    17,    Chapter    9,   Bhlsma    Parva) CITRASENA  III.     A  follower  of  Subrahmanya.    (Sloka 14,    Chapter    40,    Salya    Parva,    M.B.). CITRASIKHAIilpI.  Saptarsis  (The  seven  saints)  Marici, Arigiras,   Atri,    Pulastya,    Pulaha,    Krtu    and  Vasistha. These  saints  are    called    by    the    name    Citrasikhandis also.      (Sloka    29,    Chapter    336,    Sand     Parva). CITRASlLA.     A  puranic  river.  The  water  of  this  river is  used  by  the  Indians  for  drinking.  (Sloka  30,  Chapter 9,  Bhisma  Parva). CITRASVA.     Another   name   of  Satyavan.  He   used    to make  the  figure  of  horses  using  clay  and  people  there- fore  gave    him    this   name   of     Citragvan.    (Sloka    13, Chapter   294,   Vana   Parva). CITRAVAHA.     A    puranic.    river  of    Bharata.      (Sloka 17,    Chapter    9,    Bhlsma    Parva). CITRAVAHANA.     A  king  who  ruled  Manipur  during puranic     times.   (See  Citrangada). CITRAVARMA  I.     One  of  the  hundred  sons  of  Dhrta- rastra. He  was  killed  in  the  great  battle  by  Bhlmasena. (Chapter    136,    Drona    Parva,    M.B.). CITRAVARMA  II.     A  prince  of  the  country  of  Pancala. He    was    the    son    of     a     king    called      Sucitra.      He had  four  brothers   :  Citraketu,    Sudhanva,    Citraratha, and  Viraketu.  When  Viraketu     was  killed  in  the  great battle  all  the  brothers  attacked  Drona  who    killed  them all.    (Slokas  43  to  49,  Chapter  122,  Drona  Parva,  M.B.). CITRAVARMA  III.  Father  of  Simantini,  wife  of   King Candrangada.    (See    Candrangada ) . CITRAVEGIKA.  A  serpent  of  the  family  of  Dhrta- rastra. This  serpent  was  burnt  to  death  at  the  sarpa sattra  of  Janamejaya.  (Sloka  8,  Chapter  57.  Adi  Parva). CITRAYU'DHA   i.   (CITRABAHU).   One     of     the hundred  sons  of  Dhrtarastra.  He  was  slain  by  Bhlma- sena in  the  great  battle.  (Sloka  20,  Chapter  136, Drona  Parva). CITRAYUDHA  II.  (DRDHAYUDHA).  One  of  the sons  of  Dhrtarastra.  He  was  slain  by  Bhlmasena. (Sloka  29,  'Chapter  137,  Drona  Parva). CITRAYUDHA  III.  A  King  of  Simhapura.  During the  victory  march  of  the  Pandavas  Arjuna  conquered this  King.  (Sloka  20,  Chapter  27,  Sabha  Parva). CITRAYUDHA  IV.     A   warrior   of  the   state  of  Cedi. He  fought  on  the  side  of  the  Pandavas.  The  horse  of this  warrior  was  blood-coloured  and  his  weapons  were of  a  peculiar  type.  Kama  tilled  him  in  the  great  battle. (Chapter  23,  Drona  Parva  and  Chapter  56,  Karna Parva ) . CM  1  KOPACITRA.  One  of  the  hundred  sons  of  Dhrta- rastra. In  the  great  battle  Bhlmasena  killed  him.  (Sloka 1 8',  Chapter  "  1 1 1 ,  Drona  Parva ) . C1TROPALA.  A  river  of  puranic  fame.  (Sloka  34, Chapter  9,  Bhisma  Parva)  . CITTAVASTHAS.  States  of  the  mind.  (See  under Pattu). C1YYALI.  A  holy  place  in  South-India.  (See  under Agastya). COLA.  A  very  righteous  emperor  of  KancTpura.  Be- cause of  the  virtuous  rule  of  this  emperor  his  country got  the  name  Cola.  There  is  an  interesting  story  in Padma  Purana  of  how  the  emperor  attained  Vaikun- {haloka  (The  abode  of  Mahavisnu). Once  Cola  went  to  Vaikuntha  to  worship  Mahavisnu. As  he  was  worshipping  him  with  pearls  and  flowers of  gold  a  brahmin  subject  of  his  came  there  to  worship him  with  water  and  TulasI  leaves.  The  simple  offer- ing of  TulasI  leaves  and  flowers  by  this  brahmarsi,  Visnu- dasa, 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  Visnu  was.  But  Visnudasa  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  Vaisnava- sattra.  (An  almonry  dedicated  to  Mahavisnu).  This almshouse  was  as  comfortable  and  luxurious  as  the one  once  started  by  Brahma  in  the  temple  of  Gaya. Visnudasa  on  the  other  hand  spent  his  life  in  a  Visnu temple  leading  a  celibate  life  and  observing  rites  pleas- ing to  Visnu. One  day  after  finishing  his  daily  morning  rites  Visnu- dasa 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  Visnudasa  went  fasting.  Visnudasa then  decided  to  watch  and  see  who  the  thief  was. On  keeping  a  vigil  he  found  a  Candala  (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  Visnu- dasa 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  Candala  frightened  at  the sight  of  the  owner  of  the  food  ran  away  as  fast  as  his legs  could  carry  him,  Visnudasa  following  him.  But soon  the  Candala  fell  fainting  on  the  road  exhausted  and tired.  Visnudasa  reaching  his  side  started  fanning  him with  his  cloth.  Very  soon  the  Candala  changed himself  into  Mahavisnu  adorned  with  Samkha,  Cakra and  Gada  and  Visnu  embracing  his  devote  took  him to  Vaikuntha. Hearing  this  Cola  called  Mudgala  the  priest  of  the Vaisnavasattra,  to  his  side  and  lamented  "I  started this  sattra  to  spite  Visnudasa  and  now  he  has  gone  to COLA   (M) lay CYAVANA Vaikuntha.  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  Visnu,  grant  me  un- wavering 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. Visnu  who  is  always  affectionate  to  his  devotees  graci- ously appeared  from  the  sacrificial  fire  and  embraced the  King.  The  King  was  then  taken  to  Vaikuntha. (Chapters  110,  111,  Padma  Purana). COLA  (M).  The  three  celebrated  kingdoms  of  South- India  of  old  were  Cola,  Pandya  and  Cera.  References to  these  will  be  found  in  many  places  in  the  Puranas and  a  few  are  given  below  : — 1 )  Among  those  present  for  the  svayarhvara  of  Rukrnim were    the   Kings   of  Cola,    Pandya   and    Kerala. 2 )  Descending   in   order   from  Turvasu  were     Varga — Gobhanu  -  -  Traisani  --  Karandhama  —  Marutta  - Dusyanta  —  Varutha  —  Gandira.  From  Gandlra   were born     the     people     of     Kerala,     Pandya     and     Cola. (Chapter    277,    Agni    Purana). 3)  Arjuna  conquered    the  army  of  the  King  of  Cola. (Sloka    21,    Chapter    27,    Sabha    Parva). 4)  The    King    of   Cola    gave    gifts    to    Dharmaputra. (Sabha    Parva,    Chapter    52,    Sloka    35). 5) When  during  the  great  battle  Dhrstadyumna  formed the  Krauncavyuha  the  soldiers  from  Cola  guarded  the southern  wing.  (Sloka  60,  Chapter  9,  Bhlsma  Parva). 6 )  Sri  Krsna  once  conquered  the  land  of  Cola.  (Sloka 17,  Chapter  11,  Drona  Parva). COURAS.  A  set  of  Ksatriyas  who  became  Sudras  by a  curse  of  the  brahmins. Pandyas,  Kandvas,  Sirakhyas,  Latas,  Dravidas,  Keralas, Couras,  Darvas,  Daradas,  Saundis,  Sabaras,  Arbaras, Kiratas  and  Yavanas  were  all  Ksatriyas  but  were  turned into  Sudras  by  a  curse  of  the  brahmins. CUCUKA.  A  low-caste  tribe  of  south  India.  They were  aborigines  older  than  the  Mahabharata  in  origin. (Sloka  42,  Chapter  207,  Santi  Parva). •CUCUKA  (M).  A  place  in  ancient  south  India.  (Sloka 26,  Chapter  110,  Udyoga  Parva). CODAKARftTA.  The  character  of  a  Sannyasi  in  a  tale in  Pancatantra. CUDALA.  The  saintly  wife  of  King  Sikhidhvaja.  When once  Sikhidhvaja  renounced  his  kingdom  and  went  to the  forests,  his  wife  gave  him  instruction  in  Atma- jfiana  and  brought  him  back  to  his  country.  (Chapter 77,  Yogavasistha). CUDAMA  .  I.  See    under    Sita. CULL  A  sage.  Once  Somada,  daughter  of  a  gandharva women  Urmila.  looked  after  this  sage  and  well  pleased with  her  service  he  asked  her  what  she  wanted  and Somada  asked  for  a  son  by  him.  Culi  gave  her  a  spiri- tual son  of  his  and  the  boy  was  named  Brahmadatta. This  Brahmadatta  married  the  hundred  hunch-backed daughters  ofKusanabha.  (Bala  Kanda,  Valmiki  Rama- yana ) . CULUKA.  A  river.  People  of  ancient  Bharata  used to  drink  the  water  of  this  river.  (Sloka  20,  Chapter 9,_  Bhisma  Parva). CUNCU.  A  King  of  the  Hchaya  line  of  kings.  He  was the  grandson  of  Rohitasva  and  son  of  Harita.  King Vijaya  is  the  son  of  Cuiicu.  (Brahmanda  Purana,  Chap- ter 16.) CURAYKKA.  While  emperor  Prthu  was  ruling  the earth  it  was  once  transformed  into  a  cow  and  milked. Each  got  a  different  substance  and  what  the  Nagas  got was  poison.  They  milked  the  poison  into  a  pot-like Curaykka. CUTU.  (Dice).  It  is  an  imaginative  pauranic  assump- tion that  there  is  a  satanic  force  latent  in  dice,  hunting, wine  and  women.  There  is  a  story  to  support  the  pre- sence of  this  evil  power  within  the  above  four.  Indra once  turned  the  Asvinldevas  out  of  his  court  labelling them  as  outcastes  and  banned  wine  to  them.  Discon- tented at  this  the  Asvinldevas  approached  Cyavana  and the  latter  performing  a  yaga  invited  the  Asvinldevas  and gave  them  the  yaga  wine,  'Soma'.  Infuriated  at  this Indra  raised  his  celebrated  Vajrayudha  (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,  Devi  Bhagavata). CYAVANA.     A  celebrated  sage  of  the  Bhargava  dynasty. 1)  Genealogy.     Descending     in    order   from    Brahma — Bhrgu — Cyavana. 2)  Birth.   Bhrgu  is  the  son  of  Brahma  born  of  Agni  at  the Brahmayajna  conducted  by  Varuna.  The  beautiful  and virtuous  lady  Puloma  was  the  wife  of  Bhrgu.  Even   be- fore Bhrgu  married  her  she  was  being  loved  by  the  demon Puloma  and  her  marriage  with  Bhrgu  embittered  him and  he  waited  for  an  opportunity  to  kidnap  Puloma. One  day  when  Bhrgu  went  to  the  river  for  his    bath Puloma  entered  the  asrama  and  there  he  found  his   love Puloma  being  watched  over  by  Agni.  Puloma  compelled Agni  to  tell  him  the  truth  whether  Bhrgu  had  married Puloma  according  to  the  rites  enjoined  by  the  scriptures. Agni  confessed  that  it  was  not    so  and   then  Puloma taking  the  shape  of  a  hog  carried  away    Puloma  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.  Puloma weeping  profusely  with  tears  rolling  down  her    cheeks returned  to  the  asrama.  Her  tears  ran  into  a  river  and  the river  got  the  name  Vadhusara  Bhrgu  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,  Adi  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. CYAVANA 190 CYAVANA One  day  Saryati  with  his  wives  and  children  came  to that  forest  for  a  picnic.  Sukanya,  daughter  of  King Saryati,  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  Sukanya  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.  Sukanya  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  Cya- vana 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  Saryati  began  to  expe- rience 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.  Saryati  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 Sukanya  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  reques- ted 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  Sukanya  approa- ched her  father  and  agreed  to  be  the  wife  of  Cyavana. The  problem  was  solved  and  the  King  with  great  reluc- tance 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  Somapana  (drinking  of  the  yaga  wine) to  the  ASvinidevas.  Discontented  at  this  they  roamed about  in  the  forests  and  soon  came  to  the  neighbourhood of  the  asrama  of  Cyavana. Sukanya  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  ofthe  puja  leading  him by  hand.  When  the  morning  puja  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  permis- sion. 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  puja  and  after  the  puja  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  dis- tant 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  Sukanya  was  returning  from  the  river  after  her bath  and  on  the  way  she  came  across  the  ASvinldevas. 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." Sukanya  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  asrama  to  tell  her  husband  the news.  Cyavana  advised  her  to  accept  the  offer  of  the Asvinidevas  and  Sukanya  ran  back  to  the  Asvinidevas and  brought  them  to  her  husband  accepting  their  terms. The  Asvinidevas  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  emer- ged as  young,  lovely  and  charming  triplets  difficult  to  be distinguished  from  one  another.  When  Sukanya  stood before  the  three  to  select  her  real  husband  she  prayed  to her  goddess  and  the  Devi  gave  her  the  power  to  identify Cyavana  and  so  she  correctly  chose  him  from  the  three. (Saptama  Skandha,  Devi  Bhagavata). 5)  Cyavana  defeated  Indra.  Immensely  pleased  at  re- gaining his  eyesight  and  youth  Cyavana  asked  the  Asvini- devas what  they  wanted.  The  Asvinidevas  replied  that Indra  had  banned  wine  to  them  and  they  would  like  to have  the  barf  lifted.  Cyavana  Maharsi  immediately commenced  a  Somayaga  to  which  were  invited  all  the devas  and  the  Asvinidevas  also.  When  Indra  saw  the Asvinidevas  standing  to  partake  ofthe  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  'Vajrayudha'  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  Brhaspati  for  help  and Brhaspati  advised  Indra  to  surrender  to  Cyavana.  Indra bowed  his  head  before  Cyavana  and  prayed  to  be  ex- cused. 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  Asvinidevas then  went  back  to  heaven.  (Saptama  Skandha,  Devi CYAVANASRAMA 191 DADHICA  (M) Bhagavata.    Rgveda,    Mandala   1,  Anuvaka   17,   Sukta 116;  Chapter  123,  Vana  Parva). 6)      Other   details. (1)  Paras  urama  once  came  and  stayed  at  the  asrama  of Cyavana.  At  that  time  Bhrgu  and  Cyavana  were  in  the asrama.  They  blessed  him  and  advised  him  to  go  to Kailasa  and  do  penance  there  to  propitiate  Siva.  It  was thus  that  Paras'  urama  happened  to  go  to  Kailasa  to  do penance  there.    (Brahmanda  Purana,  Chapter  62). (2)  Cyavana  got  a  son  named  Pramati.  This  Pramati was  the  father  of  Ruru  and  the  grandfather  of  Sunaka. (Chapter  5,  Adi  Parva). (3)  Cyavana  married  Arusi  daughter  of  Manu.  Aurva was  the  son  born  to  Arusi  from  her  thigh.  In  descending order    from    Aurva    were    born    Rclka — Jamadagni — Paras  urama.    (Chapter  66,  Adi  Parva). (4)  Astika   learnt     Sariga     Vedas   from    the   asrama of    Cyavana.    (Chapter  48,  Adi  Parva). (5)  Cyavana    was    the    guru    of  Bhisma.  (Sloka  11, Chapter  37,  Santi  Parva). (6 )  King  Yuvanas  va  once  went  to  the  as  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.    Acci- dentally 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  Mandhata.    (Chapter      126,    Vana Parva). (7)  Cyavana  was  a  brilliant  member  of  the  court  of Brahma.    (Sloka  1 1 ,  Chapter  22,  Sand  Parva ) . (8)  Cyavana  went  to  Patala  (nether-world).  (See  under Kekaralohita). (9)  Once  the  august  Vedasarma  of  Kauslkagotra  went to  the  asrama  of  Cyavana  lost  in  thought.  Cyavana  recei- ved him  with  due  respect  and  enquired  about  the  reason for  his  sorrow.  Vedasarma  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  Purana). (10)  Cyavana  had  a  daughter  named  Sumanas  and  she was  married  to  a  sage  called  Somasarma.    (Chapter  14, Padma    Purana ) . CYAVANASRAMA.  A  sacred  place.  Arhba,  daughter of  Kas  iraja,  used  to  bathe  in  a  pond  nearby.  (Sloka  26, Chapter  186,  Udyoga  Parva). CYAVANASAROVARAM.  A  sacred  place.  It  is  believ- ed that  this  is  the  best  place  for  worshipping  Pitrs (spirits  of  the  dead).  (Sloka  II,  Chapter  125,  Vana Parva). D D.  (5)  This  letter  means  (1)  Rudra  and  (2)  tremor or  fear  (trasa). DA.  This  syllable  means  ruin.  (Agni  Purana,  Chapter 348). DABHlTI.  A  hermit  who  is  praised  much  in  the  Rg- veda. It  is  mentioned  in  Rgveda,  Mandala  1,  Anuvaka 16,  Sukta  112,  that  the  Asvinldevas  had  saved  Turviti, Dabhiti,  Dhvasanti  and  Purusand,  the  sons  of  Indra, from  a  danger. DADHICA.      (DADHICI). 1 )  Birth.  A  famous  hermit.  Mention  is  made  in Mahabharata,  Salya  Parva,  Chapter  51,  Stanza  83,  that this  hermit  was  the  son  of  the  great  hermit  Bhrgu,  and that  he  was  made  of  the  essences  of  the  world,    with  a huge   body. 2)  The  birth  of  the  hermit  Sdrasvata.     Dadhlca  erected  his hermitage  on  the  bank  of  the  river  Sarasvati  and  began to  do  penance.  The  power  of  penance  increased  daily. Seeing  this  Indra  was  flurried.  So  he  sent  the  celestial maid  Alaihbusa  to  break  the  penance  of  Dadhlca  some- how  or   other.  Alarhbusa   came    to    the   hermitage   of Dadhlca  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  Sarasvati,   who  be- came pregnant  and  in  due  course  gave  birth  to  a  child. She  took  the  child  to  the  hermit  Dadhlca  and  told  him the  story  of  the  child.  The  hermit  was  much  pleased. He  took  the  child  and  embraced  it  and  blessed  the  river Sarasvati    thus  :— "Brahma,  the  gods  and  the  celestial  maids  will  be  pleased if  your  water  is  offered  as  oblation." Dadhici  then  said  that  the  child  should  be  named  Saras- vata.  He  also  added  that  when  there  was  a  drought  conti- nuously for  twelve  years,  Sarasvata  would  have  the power  to  bring  rain.  Then  Sarasvati  took  the  child  to her  abode  and  brought  it  up. 3 )  How  he  destroyed  the  asuras  with  the  head  of  a  horse.  Once Dadhici    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 Dadhlca.  He    understood  that  Dadhlca  had  with  him the  head  of  a  horse.  It  was  found  in  a  lake  in  the  country of  Saranya.  With  the  bones  taken  from  that  head  Indra and   Dadhlca    destroyed    a    large     number    of  asuras. (Rgveda,  Mandala  1,  Anuvaka  13,  Sukta  84). 4)  The  weapon  (Vajra)  of  Indra  was  made  from  a  bone. A  story  occurs  in  the  Mahabharata,  which  says  that  the Diamond-weapon   of  Indra   was  made   of  a   bone    of Dadhici.  The  asuras  went  to  fight  with  Indra  under  the leadership  of  Vrttrasura.  Indra  tried  his  utmost  to  kill Vrttrasura,  but  he  could  not.  At  last  Indra  approached Brahma,  who  told  Indra  that  if  a  bone  of  the  hermit, called  Dadhlca  was  obtained  it  could  effectively  be  used against    Vrtra.    Accordingly    Indra    went    with    Nara and  Narayana  to  the  banks  of  the  river  Sarasvati   and entered  the  hermitage   and  bowed  before  the     shining hermit  Dadhlca  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  Dadhici  and  made  his weapon  of  Diamond  (Vajra)  with  which  he  killed   Vrtra and    his  followers.    (Mahabharata,    Chapter  100). 5)  Other    information (1 )  At  the  sacrifice  of  Daksa,  Dadhici  got  angry  because Siva  was  not  given  his  dues  of  the  sacrifice.  (M.B.  Sand Parva,  Chapter  284). (2)  Once  Dadhici  talked  to  a  Brahmin  called    Karuna about    the  importance  of  the  ashes  dedicated    to  Siva. (Padma  Purana,   Chapter   101). (3)  See  Dhananjaya  V  to  know  how    this   hermit   gave absolution   from   curse   to    a   fly. DADHICA  (M).  A  holy  place  in  Kuruksetra.  Angiras the  son  of  Sarasvati  was  born  in  this  place.  From  that day  onwards  this  place  became  a  holy  place.  It  is  men- tioned in  Mahabharata,  Vana  Parva,  Chapter  83, Stanza  186  that  he  who  bathes  in  this  holy  place  will DADHIMA1VDODAKA 192 DAKSA obtain  the  fruits  of  performing  the  sacrifice  A£  vamedha, and  enter  the  world  of  Sarasvatl. DADHIMAINJDODAKA.  An  ocean.  This  ocean  is  near  the ocean  Ghrtoda  samudra  (Mahabharata,  Bhlsma  Parva, Chapter  12,  Stanza  2). DADHIMUKHA  I.  A  famous  serpent,  born  to  KaSyapa prajapati  by  his  wife  Kadru.  (Mahabharata,  Adi Parva,  Chapter  35,  Stanza  8). DADHIMUKHA  II.  A  famous  monkey.  This  old  mon- key was  the  general  of  a  huge  monkey-army.  It  is mentioned  in  Mahabharata,  Vana  Parva,  Chapter 283,  Stanza  7  that  this  general  approached  Sri  Rama once,  with  his  army. DADHIVAHANA.  An  ancient  king  of  Bharata.  The hermit  Gautama  saved  the  son  of  this  King  from  the attack  of  ParaSurama  (Mahabharata,  Sand  Parva, Chapter  49,  Stanza  8). DADHIVAKTRA.  A  monkey  who  helped  Sri  Rama. It  is  seen  in  Adhyatma  Ramayana,  Sundara  Kancla, Sarga  5,  as  follows  : — "Dadhimukhah  Kruddhasugrlvasya  matulah".  From this  it  is  understood  that  Dadhimukha  or  Dadhiva- ktra  was  the  uncle  of  Sugriva.  (For  further  infor- mation see  Madhuvana). DADHYA5I.1  A  hermit.  Once  Indra  taught  this hermit  Madhuvidya  (the  art  of  mead)  Indra  told  the hermit  that  his  head  would  be  cut  off  if  he  taught  any- body this  art.  The  Asvinidevas  approached  Dadhyari to  learn  this  art.  Fearing  Indra  the  hermit  refused  to teach  them  the  art.  Asvinidevas  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  Dadhyan.  Having the  head  of  the  horse  he  taught  the  art  to  the  Asvini- devas. When  Dadhyan  had  finished  teaching,  they took  away  the  head  of  the  horse  and  fixed  his  own head  in  place.  (Rgveda,  Mandala  1,  Anuvaka,  17, Sukta  166). DAHA  I.  One  of  the  eleven  Rudras.  He  was  the  grand- son of  Brahma  and  the  son  of  Sthanu.  (Mahabharata, Adi  Parva,  Chapter  66,  Stanza  3). DAHA  II.  An  attendant  given  to  Subrahmanya  by ArhSa,  a  god.  (Mahabharata,  Salya  Parva,  Chapter 45,  Stanza  34). DAHADAHA.  An  attendant  of  Subrahmanya.  (Maha- bharata, Salya  Parva,  Chapter  46,  Stanza  20). DAHATI.  A  warrior  given  to  Subrahmanya  by  god ArhSa.  Mention  is  made  about  this  warrior  in  Maha- bharata, Salya  Parva,  Chapter  45,  Stanza  34. DAIVA  I.     Almighty    God.    (See     Ir-'vara). DAIVA  II.  A  kind  of  marriage.  The  form  of  marriage by  which  one  gives  his  daughter  to  a  priest.  (See Vivaha ) . DAIVALlKA.  A  country.  Mention  is  made  in  Maha- bharata, Sabha  Parva,  Chapter  52,  Stanza  18,  that the  King  and  the  people  of  Daivallka  were  present on  the  occasion  of  the  sacrifice  of  Rajastiya  (imperial consecration)  of  Yudhisthira. DAIVASAMPATTI.     The"  virtues    of    those    who    arc born    of   a    noble    family. 'He   Bharata  !  Security,  knowledge  of  tattvas  the  desire to  attain  harmony  with  the  Supreme  Being  by  the  know- ledge of  Brahman,  alms-giving,  self  restraint,  perform- ing sacrifice,  self-study,  penance,  sincerity,  truth,  libe- rality, continence,  kindness,  mildness,  modesty,  resolu- tion, cleanliness,  forgiveness,  brightness,  abstaining from  committing  murder  and  getting  angry,  having no  malignity,  covetousness,  fickleness  and  pride  and not  injuring  others  are  the  Daivasarhpalti  or  good qualities  of  a  noble  man."  (M.B.  Bhisma  Parva, Chapter  40). DAITYADlPA.  One  of  the  sons  of  Garuda.  Mention is  made  about  Daityadlpa  in  Mahabharata,  Udyoga Parva,  Chapter  101,  Stanza  11. DAITYASENA.  Sister  of  Devascna,  the  wife  of  Subrah- manya. Kesi,  an  asura,  married  her.  (For  detailed story,  see  Devascna). DAKINI.  A  class  of  women  supposed  to  be  proficient in  magic  and  the  performance  of  feats  with  the  help of  mantras.  (Sec  Ksuraka). DAKSA. 1 )  Two  Daksas.  In  most  of  the  Puranas  references about  two  Daksas  occur.  In  some  puranas  both  arc 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  arc  interlocked and  entangled  very  often.  The  fact  is  that  there  was only  one  Daksa,  whose  life  was  of  two  stages.  The  first Daksa  was  killed  at  the  sacrifice  of  Daksa,  at  which  point, ends  the  first  stage,  or  the  first  Daksa.  The  second  stage was  the  rebirth  of  the  same  Daksa.  A  short  biography of  Daksa  including  both  stages  is  given  below  :  — Brahma  created  by  his  mind,  the  seven  great  hermits, Marlci,  Angiras,  Atri,  Pulastya,  Vasistha,  Pulaha  and Kratu.  So  these  seven  hermits  are  called  the  Manasa- putras  (sons  born  from  mind)  of  Brahma.  After  this, from  the  anger  of  Brahma,  Rudra  was  born,  and  from his  lap  Narada,  from  his  right  thumb  Daksa,  from his  mind  the  Sanakas  and  from  his  left  thumb  a  daughter named  Virani  were  born. Virani  nama  tasya  stu asiknltyapi  sattama From  this  passage  which  occurs  in  Kalika  Purana  it may  be  assumed  that  'Asikm'  was  another  name  of Virani.  Daksa  did  penance  in  the  mountain  of  Vindhya for  a  long  time.  It  is  mentioned  in  Bha^avata,  Skandha 8,  that  Mahavisnu  appeared  before  Daksa  and  gave him  Asikm  as  his  wife. Several  sons  were  born  to  Daksa  by  his  wife  Asikni. The  last  one  was  a  daughter  named  SatI  who  became the  wife  of  Siva.  At  this  time  Daksa  performed  a  sacrifice. As  he  was  not  invited  to  that  sacrifice,  Siva  sent Virabhadra  and  Bhadraka.li  and  killed  Daksa.  Though the  devas  put  the  head  of  a  goat  in  place  of  the  lost head  and  brought  Daksa  to  life  again,  no  reference is  made  about  the  life  of  Daksa  after  the  sacrifice.  Thus the  first  stage  of  the  life  of  Daksa  ends.  (Devi  Bhaga- vata,  Skandha  7). After  this,  once  the  Pracelascs  (the  ten  sons  of  Barhis) were  engaged  in  penance  and  the  earth  was  not  pro- perly cultivated  in  consequence  of  which  big  trees 'The  stories  regarding  the  two  hermits  Dadhici  and  Dadhyari  in  the  Puranas  are  not  very  clear.  In  Maha  bharata  DadhTca  is  men- tioned as  the  son  of  Bhrgu,  and  in  Rgveda  it  occurs  that  DadhTca  was  the  son  of  Hermit  Atharva  who  was  the  son  of  Vasistha. Moreover  the  story  of  Dadhyan  teaching  the  Asvinidevas  the  'Madhuvidya'  is  connected  with  Dadhici  in  some  other  puranas Some  statements  in  the  Rgveda  make  it  difficult  to  assume  that  both  Dadhyan  and  Dadhici  are  one  and  thesame  person.  So  reiving on  the  majority  of  statements  in  the  various  puranas  this  book  has  accepted  the  fact  that  these  hermits  are  separate  persons  and  that Dadhici  was  the  son  of  Bhrgu  whereas  the  hermit  who  taught  Madhuvidya  to  the  Asvinidevas  was  Dadhyari. DAKSA 193 DAKSA 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  Marisa  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 prajapati  Daksa  is  going  to  take  birth  in    her    womb". The    Pracetases    controlled    their    anger    and  accepted Marisa  as  their  wife,  at  the  words  of  Somadeva  (Candra) and  as  the  son  of  the  ten  pracetases  the  Prajapati  Daksa was  born.  With  this  the  second  stage  of  the  life  of  Daksa begins.  The   important   occurrences   in    the  two  stages of  the  life  of  Daksa  are  given  below  in  their     order. 2 )  Daksa's  creation  of  the  prajas  or  subjects.     Once  Brahma called  Daksa  and  ordered  him  to  create  prajas  or  sub- jects. Accordingly  Daksa  created  the  gods,  the  hermits, the  Gandharvas    (Demi-gods), the  Asuras,   the  serpents etc.  Seeing  that  the  subjects  he  created  were   not  pro- liferating as  required  he    thought  of  creating   subjects by  coition  of  male  and  female;  and  he  begot  by    his wife  Asikni  five  thousand  sons,  and   they  were   called Haryasvas.  They  in   their  turn  were  about   to   create subjects  when  Narada  appeared  before  them  and   said "Oh,  Haryasvas,  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  Narada,  they  all  ran in   different   directions   and   have   not   returned   since. Thus   Daksa   lost    the   Haryasvas.  Daksa   again    begot thousand  sons  by  Asikni  and  they  were  called  Sabalasvas. Seeing   that   they  also  were  about   to  create   subjects Narada  scattered    them    also,    by    some    tricks.    The Sabalasvas  who  had  gone  to  see  the  end  of  the  earth have  not  yet  returned. Daksa  got  angry  with  Narada  and  cursed  him  thus  : "You  also,  like  my  children  shall  wander  from  place to  place  all  over  the  earth".  From  that  dry  onwards Narada  became  a  wanderer,  without  a  fixed  dwelling place.  The  wise  Prajapati  Daksa  again  begot  sixty damsels  by  Asikni.  Ten  of  the  girls  were  given  to  Dharma- deva,  thirteen  of  them  to  Kasyapa,  twentyseven  of them  to  Soma,  and  four  of  them  to  Aristanemi.  Of the  rest  two  were  given  to  Bahuputra,  two  to  Arigiras and  two  to  the  wise  Krsasva.  The  names  of  the  wives of  each  are  given  below  : — (1)  Kasyapa.     Aditi,  Dili,  Danu,  Arista,  Surasa,  Khasa, Surabhi,    Vinata,    Tamra,    Krodhavasa,    Ira,    Kadru, Muni. (2)  Dharmadeoa.     ArundhatI,    Vasu,       Yami,     Lamba, Bhanu,      MarutvatI,      Sankalpii,      Muhurta,    Sadhya, Visva. (3)  Soma.     Asvayuk,  Bharani,  Krttika,    RohinI,  Mrga- siras,      Tarakam    (Ardra),   Punarvasu,   Pusyam,   Asle- sam,  Janakam,  PhalgunI,  Uttaraphalgunam,  Hastam, Citra,  Svatl,  Visakham,  Anuradha,  Jyestha,  Mulam, Purvasadham,  Uttarasadham,  Srona,  Sravistha,  Pracetas, Purvaprosthapadam,  Uttaraprosthapadam,  Revatl. The  names  of  the  wives  given  to  Angiras,  Arisfanemi, Bahuputra  and  Krsasva  are  not  mentioned. Besides  these  damsels,  twentyfour  daughters  were  born to  Daksa  of  his  wife  Prasuti  who  was  the  sister  of  Uttana- pada.  Dharmadeva  married  thirteen  of  them  also,  named Sraddha,  LaksmI,  Dhrti,  Tusti,  Medha,  Pusti,  Kriya, Buddhi,  Lajja,  Vapus,  Santi,  Siddhi,  Klrti.  Of  the  rest, Khyati  was  given  to  Bhrgu,  SatI  to  Siva,  Sarhbhuti  to Marlci,  Smrti  to  Angiras,  Prlti  to  Pulastya,  Ksama to  Pulaha,  Santati  to  Kratu,  Anasuya  to  Atri,  Drja to  Vasistha,  Svaha  to  Agnideva  and  Svadha  to  the Manes.  (Visnu  Purana,  Arh^a  1,  Chapter  15). 3)  Sacrifice  of  Dakfa.  Once  Daksa  performed  a  sacri- fice called  Brhaspatisavana.  To  this  sacrifice  he  did  not invite  his  daughter  SatI  or  her  husband  Siva.  Daksa did  not  invite  them  because  of  three  reasons  according to  the  Puranas. (1 )  Once  Durvasas,  the  son  of  Atri,  went  to  Jambunada and  meditated  with  the  mantra  or  spell  of  'Mayablja' and     worshipped      Jagadambika        (mother     of       the world )  the  goddess  there.  The  goddess   was  much  plea- sed and  gave  him  as  a  token  of  her  pleasure  the  garland of  flowers   she   wore   from   which    nectar   was    oozing. Durvasas  wore  it  on  his  head  and  went  to  the  palace  of Daksa,  the  Prajapati.  When  he  saw  such  a  wonderful garland  which  was  not  of  this  world,  he  wanted  to  have it  and  Durvasas  instantly  gave  it  to  Daksa.  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.  Siva  and  his wife  came  to  know  of  this  and  they  scolded  Daksa,  who kept  this  bitterness  in  his  heart  and  when  the    sacrifice was  performed,  he  decided  not  to  invite  them.    (Devi Bhagavata,    Skandha    7). (2)  Siva  was  considered  as  a  polluted  man  by  Daksa as  he  had  always  been  carrying  with  him  the  skull  of Brahma  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  Siva  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  pre- vailed. 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  attri- bute of  'Rajoguna'   (activity)  and  got  ready  to   create the  universe.  From  the  face  of  the  Supreme  Lord    and creator  of  the  universes  came  out  Brahma  with  five  faces. In  the  same  way,  Siva  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  Brahma  and  Siva  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. Siva  plucked  off  the  fifth  head  of  Brahma,     when  the same  face,  flushed  with  anger,  scolded  Siva.  The  head fell  into  the  hands  of  Siva,  who  could  not  throw  it  down as  it  didn't  come  off  from  his  hand.  Brahma  cursed Siva  and  made  him  polluted.  Since  Siva  became  polluted, DAKSA 194 DAKSINA his  wife  Sail  also  was  considered  as  polluted  by  Daksa. (Vamana  Purana,  Chapter  2). (3 )  Once  the  prajapatis  performed  a  sacrifice.  Brahma, Visnu  and  Siva  were  present  there.  Daksa,  who  had  been invited  by  the  prajapatis  also  was  present.  When  Daksa entered  the  hall  his  son-in-law  Siva  did  not  rise  up. This  arrogance  of  Siva  made  Daksa  angry.  Daksa  made up  his  mind  to  take  vengeance  on  Siva,  and  performed a  sacrifice  known  as  Brhaspatisavana.  To  that  sacrifice he  did  not  invite  Siva  or  Sail. Hearing  that  her  father  was  conducting  a  sacrifice  Sail came  uninvited.  But  Daksa  did  not  even  look  at  her. Satldevi  whose  heart  was  broken  at  this  treatment  made a  fire  and  jumped  into  it  and  died.  Siva  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,  Virabhadra  and  Bhadrakall, came  out.  They  ran  to  Daksa's   sacrificial  hall  and  des- troyed everything  they  saw,  killed  everybody,    caught hold  of  Daksa  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   Siva  with   supplication   to   curb   his anger.  The  gracious  Sarikara  was  pleased  to  recall  the monsters.  After  that  everybody  requested  him  to  bring Daksa  back  to  life.  But  the  search  made  for  the  head  of Daksa  was  futile.  At    last  Brahma  took  the  head  of  a goat  and  joined  it  to  the  headless  trunk  of  Daksa.  Thus he   was   brought    to      life     again.1     (Devi   Bhagavata, Skandha  7). 4)  Cursing  Candra.  Candra  had  married  twentyseven daughters  of  Daksa.  But  he  showed  particular  attach- ment to  Rohini.  The  other  twentysix  wives  could  not bear  this.  They  made  a  complaint  to  their  father  Daksa. Daksa  called  Candra  and  advised  him  to  show  equal attachment  to  all  his  wives  and  not  to  show  any  partia- lity to  anyone.  Candra  did  not  gainsay  his  father-in- law,  but  he  did  not  make  any  change  in  his  disposition. After  a  few  days  all  the  daughters  except  Rohini  went to  the  palace  of  Daksa  and  told  him  that  they  were going  to  stay  with  him.  This  time  Daksa  got  angry  and called  Candra  and  cursed  him  to  become  a  sick  man (of  consumption). From  that  day  onwards  Candra  became  a  patient  affec- ted 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  Daksa and  requested  him  to  show  some  leniency  towards Candra.  Daksa  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  Prabhasa  tlrtha  and  Sarasvati  tirtha  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.  Salya  Parva,  Chapter  35). 5 )     Other    information. (1)  Daksa  has  another  name  'Kan'. "Daksa  the  Prajapati  is  a  son  of  ten  fathers.  He  has two  names.  They  are  Daksa  and  Kan."  (M.B.  Sand Parva,  Chapter  208,  Stanza  7). (2)  When  the  emperor  Prthu  milked  the  earth,  Daksa i.     Though  Dak?a  was  brought  to  life  again  with  the  head  of Daksa  again  as    the  son  of  Murisa. was  crowned  as  the  King  of  the    subjects.    (See    under Prthu). (3)  It  occurs  in  Mahabharata,  Sabha  Parva,  Chapter 1 1,  Stanza  18,  that  Daksa  was  a  member  of  the  assemibly of  Brahma. (4)  Daksa  was  one   of  those  who  visited  Bhlsma   in  his bed  of  arrows.    (M.B.  Santi  Parva,  Chapter  47). (5)  Mention   is  made  in  Mahabharata,   Santi   Parva, Chapter  166  that  the  devas,  the  manes,  the  gandharvas, the  celestial  maids,   the  Raksasas,   animals  and  birds, fishes  and  all  living  creatures  were  born  from  the  daugh- ters of  Daksa. DAKSASAVARNI.  The  name  of  the  ninth  Manu. During  the  regime  of  this  Manu,  there  will  be  three classes  of  devas  (gods)  called  the  Parnas,  the  Marici- garbhas  and  the  Sudharmans.  Each  of  these  ganasor 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,  Dyutiman,  Bhavya,  Vasu,  Medhatithi, Jyotisman  and  Satya  will  be  the  Saptarsis  (the  seven hermits  and  Dhrtaketu,  Dlptiketu,  Pancahasta,  Nira- maya,  Prthu:' rava  and  others  will  be  the  sons  of  Manu, Daksasavarni.  (Visnu  Purana,  Ariisa  1,  Chapter  2). DAKSAYAlVi.  Daughter  of  Daksa.  This  name  is  gene- rally used  for  all  the  daughters  of  Daksa.  Occasionally this  name  is  used  for  the  grand  daughters  of  Daksa also. DAKSII^A.  A  daughter,  born  to  Prajapati  Ruci,  by  his wife  Akuti.  The  first  Manu  was  Svayambhuva,  the  son of  Brahma.  He  accepted  Satarupa,  his  sister  who  be- came sinless  by  penance,  as  his  wife.  Satarupa  gave  birth to  two  sons  Priyavrata  and  Uttanapada,  and  two daughters,  Prasuti  and  Akuti.  Of  these  two  daughters, Prasuti  was  given  to  Prajapati  Daksa  and  Akuti  to Prajapati  Ruci.  Akuti  gave  birth  to  twins,  a  son  named Yajfta  and  a  daughter  named  Daksina.  To  Yajiia twelve  sons  were  born  by  Daksina.  They  were  a  class of  devas  (gods)  called  the  Yamas  in  the  regime  of  Manu Svayambhuva  (Visnu  Purana,  Arils' a  1,  Chapter  7). Now  Daksina  is  worshipped  as  a  goddess.  The  same Daksina  was  reborn  in  the  Goloka  under  the  name Suslla.  At  that  time  she  was  a  cowherd  woman  and friend  of  Radha.  She  liked  to  talk  with  Sri  Krsna.  One day  Radha  saw  her  sitting  in  the  lap  of  Sri  Krsna, engaged  in  sexual  sports,  in  a  secluded  place.  When Suslla  saw  that  Radha  had  found  them  out,  she  be- came dumbfounded  with  shame,  and  sat  with  bowed head.  Sri  Krsna  slowly  placed  Suslla  devi  down  and instantly  vanished.  The  angry  Radha  cursed  SuSila  to become  ashes  if  ever  she  entered  the  Goloka  again.  Then Radha  ran  about  everywhere  in  search  of  Sri  Krsna, but  he  could  not  be  found. Immediately  after  the  curse,  Sugila  got  down  from  the Goloka  and  began  to  worship  MahalaksmI  with  devotion and  meditation  and  very  severe  fast  and  vow.  After a  long  time  MahalaksmI  appeared  to  her  and  blessed her,  and  Sui'IIa  became  absorbed  in  MahalaksmI. Since  the  absorption  of  Sus  Ila  devi,  who  was  the  rebirth of  DaksinadevI,  in  MahalaksmI,  the  sacrifice  of  the devas  (gods)  became  fruitless.  They  were  much  grieved. They  all  went  to  Brahma  to  find  a  solution.  As  the  matter was  serious  Brahma  meditated  upon  Visnu,  who a  goat  there  is  no  mention  of  him  again  in  the  Purai-as.  We  hear  of DAKSINAGNI 195 DAMANAKA  II became  pleased  with  Brahma  and  to  save  the  dcvas,  he attracted  DaksinadevI  from  the  body  of  MahalaksmI and  gave  her  as  a  present  to  Brahma.  Brahma  gave  that devi  (goddess)  to  Yajnapurusa  (the  god  of  sacrifice) so  that  the  sacrifices  of  gods  might  become  fruitful. When  Yajnapurusa  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  devi  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  Yajnapurusa  and  Daksina who  awards  fruits  to  all  actions.  The  learned  men  say that  Yajnapurusa,  DaksinadevI  and  Phalada  divide  the fruits  of  actions  among  the  doers.  (Devi  Bhagavata Skandha  9). DAKSIiyAGNI.  A  strong  wind  born  from  the  fire Pancajanya.  (M.B.  Vana  Parva,  Chapter  229,  Stanza 6). DAKSItfAKAILASA.  Kalahasti,  Tris  ivaperoor  and Trikonamala  are  known  by  the  name  Daksinakailasa. DAKM  .AMALLA.  A  country  in  ancient  India.  This country  is  called  Mallarajya.  Its  capital  was  Kusinagara or^Kusinara.  In  Mahabharata  mention  is  made  that Bhlmasena,  during  his  conquest  brought  this  country under  control.  (M.B.  Sabha  Parva,  Chapter  30) DAKSUVAPANCALA.  A  place  famous  in  the  Puranas. This  place  lies  to  the  south  of  the  Ganges  up  to  the  river Carhpat.  It  is  mentioned  in  Mahabharata  Sabha  Parva Chapter  14,  Stanza  27,  that  the  King  of  this  country fled  to  the  south  fearing  Jarasandha.  Pancala  lies  to  the south  and  north  of  the  Ganges.  But  the  country  was divided  into  two  when  Drona  defeated  Drupada  the King  of  Pancala,  and  took  away  from  him  the  part  of  the country  north  of  the  Ganges.  After  that,  the  part  taken by  Drona  was  called  Uttarapancala  and  the  part  south of  the  Ganges  was  called  Daksinapancala.  (M.B.  Adi Parva,  Chapter  137). DAKSINASINDHU.  A  holy  place.  This  place  is  on  the shore  of  the  southern  sea.  If  one  visits  this  place  and akes  bath  there  he  will  get  the  fruits  of  performing  the sacrifice  of  Agnistoma,  and  the  opportunity  of  travelling by  the  aeroplane  of  the  gods.  (M.B.  Vana  Parva, Chapter  82,  Stanza  53). DAKSItfATYAS.     The    people    of   South    India.  It    is mentioned    in  Mahabharata,    Udyoga  Parva,    Chapter ,  Stanza  2,    that  at  the  time  of   the  composing  of  the Mahabharata,   the  leader  of  the  Daksinatyas  was  the emperor  Bhlsmaka. D^uA'  The  S°n  of  Kin§  Parlksit  of  the  dynasty  of Iksvaku. Ihe  mother  of  Dala  was  SuSobhana,  the  daughter  of  the King  of  Manduka.  Dala  had  an  elder  brother  called Sala.  Dala  became  king  when  Sala  was  killed.  Hermit Vamadeva  was  the  priest  of  this  King.  (MB  Vana Parva,  Chapter  192).  See  Parlksit  II. DALBHYA  (BAKADALBHYA).  A  Maharsi  of  Naimi- <aranya.  In  Vamana  Purana,  there  is  a  story  of  how  this sage  once  performed  a  homa  and  burnt  Dhrtarastra's kingdom  in  the  sacrificial  fire. Long  ago  some  of  the  sages  of  NaimiSaranya  approached Uhrtarastra  with  a  request  for  some  money.  Their leader  was  the  sage  Dalbhya  (Baka).  It  was  he  who aegged  Dhrtarastra  for  money.  The  king  not  only refused  to  give  money,  but  also  insulted  the  sage.  Pro- voked at  this,  Dalbhya  began  performing  a  homa  in which  Dhrtarastra's  kingdom  was  the  havis  in  the  form of  sliced  meat.  This  homa  was  performed  in  Avakirna- mahatirtha  at  Prthudaka.  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  Dalbhya's  homa.  Dhrtarastra  at  once  pro- ceeded with  rich  presents  to  propitiate  Dalbhya  at Avaklruamahatlrtha.  Dalbhya  was  pleased  and  as desired  by  the  King,  performed  homa  with  milk  and honey  and  revived  all  those  who  had  died  (Vamana Purana,  Chapter  39). Mahabharata,  Sabha  Parva,  Chapter  4,  Verse  1 1  says that  this  Maharsi  flourished  in  Yudhisthira's  assembly. On  another  occasion,  he  is  referred  to,  as  coming  to Dyumatsena,  the  father  of  Satyavan.  At  that  time,  he comforted  Dyumatsena  by  saying  that  Satyavan  would  be blessed  with  longevity.  (M.B.  Vana  Parva,  Chapter 298,  Verse  17). DALBHYAM.  A  holy  place  in  North  India.  (M.B. Vana  Parva,  Chapter  58,  Verse  12). DALBHYAGHOSA.  Another  name  for  the  holy  asrama, Dalbhyam. DAMA  I.  The  brother  of  Damayanti.  No  other  informa- tion about  Dama  is  available  in  the  Puranas. DAMA  II.  A  hermit.  He  was  one  of  the  hermits  who came  to  visit  Bhisma  when  he  was  lying  on  the  bed  of arrows.  (M.B.  Anusasana  Parva,  Chapter  26,  Stanza  4). DAMA.     See  Sarhbara. DAMA.  A  female  attendant  of  Subrahmanya.  (MB. Salya  Parva,  Chapter  46,  Verse  5). DAMACANDRA.  A  King.  He  was  a  mighty  hero  and  a friend  of  Dharmaputra.  (M.B.  Drona  Parva,  Chapter 158,  Verse  40). DAMAGHOSA.  The  father  of  Sisupala,  the  King  of Cedi.  (M.B.  Adi  Parva,  Chapter  186,  Stanza  86) DAMANA  I.     A  brother  of  Damayanti.  In  Mahabharata Vana  Parva,  Chapter  53,  Stanza  8  it  is  mentioned  that King  Bhima   had  a  daughter  named  Damayanti,  and three  sons  named  Dama,  Danta  and  Damana. DAMANA  II.  A  hermit.  Bhima  the  King  of  Vidarbha pleased  this  hermit,  who  blessed  the  King  and  said  that he  would  get  children.  Accordingly  the  king  got  Dama- yanti as  his  daughter  and  Dama,  Danta  and  Damana as  his  sons.  (M.B.  Vana  Parva,  Chapter  53). DAMANA  III.  The  son  of  the  King  Paurava.  Dhrsta- dyumna  killed  Damana  in  the  battle  of  Bharata.  (M.B. Bhisma  Parva,  Chapter  61,  Stanza  20). DAMANA  IV.  A  son  of  Bharadvaja.  After  the  investiture with  the  Brahma  string  (upanayana)  Damana  started on  a  travel.  On  the  way  near  Amarakanfaka  he  met with  the  hermit  Garga  who  talked  to  him  about  the glory  of  Kasi.  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 Purana,  Chapter  2,  4,  74). DAMANAKA  I.  One  of  characters  in  a  story,  of  Panca- tantra.  (See  Mitrabhedam). DAMANAKA  II.  A  daitya  (asura)  Mahavisnu  in  his incarnation  as  Matsya  (Matsyavatara),  killed  this  asura who  was  a  dweller  of  the  sea.  Visnu  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)  Dama- nakam.  (Skanda  Purana). DAMANAKAM 196 DAMAYANTI DAMANAKAM.  The  Tatiri  tree  (Grislea  Tomentosa). The  ceremony  of  worshipping  this  tree  is  called  Dama- nakarohanavidhi.  The  Grislea  tree  is  supposed  to  be Bhairava,  who  had  been  changed  to  a  tree  by  the  curse of  Siva.  A  story  to  this  effect  occurs  in  the  Puranas. Bhairava  was  formed  from  the  anger  of  Siva.  Bhairava, against  the  will  of  Siva,  destroyed  the  devas,  and  so Siva  cursed  him  and  turned  him  to  a  Tatiri  tree.  It  is called  Damanaka  because  Bhairava  tried  to  do  'damana' (restraint  or  punishment)  to  the  gods. Bhairava  felt  sorry  at  the  curse  of  Siva.  He  requested Siva  to  withdraw  the  curse.  At  last  Siva  had  pity  on  him and  said  that  all  would  worship  Damanaka  tree.  The method  of  that  worship  is  called  Damanakarohana- vidhi.  It  is  given  below: This  tree  should  be  worshipped  on  the  seventh  or  thir- teenth 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  Siva,  and  by  his order,  I  have  to  take  you  home."  Saying  thus  the tree  should  be  taken  home  and  consecrated  in  the  even- ing in  accordance  with  the  rituals.  In  the  house,  the Sun,  Siva  and  Agni  should  be  evoked  and  worshipped and  then  the  root  of  the  tree  should  be  planted  in  the I* ana  (N.E.  point)  corner  of  the  house  and  when  it is  planted,  the  spell  or  incantation  of  Vamadeva  Mantra or  Siromantra  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  : Amantritosi        deve.ia pratah    kale    maya  prabho/ Kartavyastapaso    labhah Purnarh    sarvarh    tavajnaya.// After  that  at  dawn  he  should  take  bath  and  with  obla- tions of  sweet-smelling  flowers  etc.  should  worship Siva.  This  is  Damanakarohanavidhi.  (Agni  Purana, Chapter  80). DAMAYANTI  Daughter  of  Bhlma  the  King  of  Vidar- bha.  The  most  noble  of  all  the  Indian  heroines,  Dama- yanti  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  Pandavas,  Arjuna  had  gone  to Kailasato  do  penance  before   Siva  for  getting  divine weapons.  The    rest    of  the    Pandavas    spent    the    time till  the  arrival  of  Arjuna,  in  sorrow  and  sadness.  They spent  miserable  days  one  by  one.  At  that  time  the  her- mit   Brhadasva    visited     them.  They    welcomed     the hermit.  In    the  midst   of  their   conversation   Dharma- putra  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  Pandavas. 2 )  The  birth  of  Damqyanti.     The  King  Bhlma  of  Vidar- bha  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   Damayanti   and    as    her    brothers three  sons  Dama,  Danta  and  Damana  were  born  to them. 3)  The  Svqyamvara  (marriage)  of  Danwyanti.  During this  period  a  son  named  Nala  was  born  to  Virascna  the King  of  Nisadha.  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  Dama- yanti 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  Damayanti. Thus  they  fell  in  love  with  each  other.  Nala  also  started for  Kundinapuri,  the  capital  city  of  Vidarbha,  to  marry Damayanti.  The  devas  (gods)  Indra,  Agni,  Varuna and  Yama,  having  heard  of  the  beauty  of  Damayanti from  Narada,  had  gone  Kundinapurl,  to  take  part in  the  marriage.  On  the  way  they  met  Nala.  They were  aware  of  the  fact  that  Damayanti  was  in  love with  Nala.  So  they  called  Nala  and  sent  him  to  Dama- yanti with  a  message  that  Damayanti  should  accept one  of  the  four  gods  as  her  husband.  By  the  boon  of invisibility,  given  by  the  Gods,  Nala  entered  the  room of  Damayanti  unseen  by  others  and  gave  the  message to  Damayanti.  But  Damayanti  did  not  agree  to  it. The  Gods  also  entered  the  nuptial  hall  and  took  their seats  in  the  shape  of  four  Nalas.  Damayanti  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  Damayanti  put the  garland  on  the  neck  of  the  real  Nala  and  accepted him  as  her  husband.  Being  much  pleased  with  the  be- haviour and  character  of  both  Nala  and  Damayanti, the  four  gods  blessed  them.  Agni  promised  to  be  near Nala  whenever  he  thought  of  him.  Yama  said  that Nala  would  always  be  righteous.  Varuna  said  that Nala  would  obtain  water  at  the  thought  of  it.  Indra blessed  him  saying  that  he  would  get  moksa  immedia- tely after  the  completion  of  a  yaga.  The  gods  remained till  the  end  of  the  marriage  ceremony  and  then  they departed.  Nala  and  Damayanti  lived  in  Kundinapurl. 4)  The  haired  between  Kali  and  Dvapara.  Hearing  about the  Svayarhvara  of  Damayanti  Kali  and  Dvapara started  for  Kundinapurl.  On  the  way  they  met  Indra and  the  other  gods,  who  were  returning  from  the  marri- age of  Damayanti.  They  told  Kali  and  Dvapara  that Damayanti  had  accepted  Nala  as  her  husband.  Kali and  Dvapara  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  Puskara  to  a  game  of  dice.  Puskara  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,  Damayanti  sent  for  the  charioteer  Vars- neya  and  sent  her  son  Indrasena  and  daughter  Indra- sena  to  Kundinapurl.  After  leaving  the  children  at  Kundi- napurl Varsneya  engaged  himself  in  a  travel.  After visiting  several  countries  he  reached  Ayodhya  and DAMAYANTI 197 DAMAYANTI became    the    charioteer   of  King    Rtuparna. 5)  Nala  and  Damayanti  to   the  forest.     Puskara  got   the kingdom,  wealth  and  everything  that  his  elder  brother, Nala,   had     possessed.  The  miserable  Nala  left  every- thing he  had  and  clad  in  only  one  cloth  got  out  of  the palace.  His  wife  Damayanti  followed  him.  They  stayed outside  the  city  for  three  days.  Puskara  made  a  pro- clamation that  if  anybody  rendered  any  help  to  Nala he  would  be  ruthlessly  put  to  death.  After  that  Nala  stay- ed   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    Damayanti  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  Damayanti 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  Damayanti.  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)  Damayanti  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  Damayanti.  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  Subahu.  Thinking  her  to  be  a  mad  wo- man   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  Damayanti  to  stay  in  the palace    till    she    got    her    husband    back.  Damayanti 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.  Brahmanas  may  come  and  see  me  only  in  con- nection with  the  search     for  my  husband.  This  is  my vow."     The  queen  agreed  to  her  conditions  and  made her  the  attendant  of  her  daughter  Sunanda. 7)  Nala  in  Ayodhyd.  Nala  filled  with  sorrow  was  walk- ing 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  Karkotaka  lying  entwined in  the  flames.  Karkotaka  the  King  of  the  Nagas  had once  deceived  Narada,  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,  Karkotaka  was  remaining  in  that  forest  with- out moving.  Then  the  forest  caught  fire.  Karkotaka being  unable  to  move  had  to  remain  in  the  fire.  Nala immediately  saved  Karkotaka  from  the  fire  and  with that  he  was  absolved  from  the  curse  of  Narada.  Kar- kotaka asked  Nala  to  walk  forward,  counting  the  steps. When  Nala  counted  ten,  Karkotaka  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  Rtuparna  the  King  of  Ayodhya  and  tell him  that  you  are  Bahuka  a  charioteer.  You  must  give Ktuparna  the  spell  'ASvahrdaya  mantra'  and  get from  him  the  spell  'Aksahrdayamantra'.  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  Karkofaka  gave  Nala  two  divine garments  and  then  disappeared. Nala  started  for  Ayodhya.  He  reached  the  palace on  the  tenth  day.  There  he  was  employed  as  the  horse keeper  of  Rtuparna  on  a  pay  of  hundred  pieces  of  gold. Thus  he  stayed  there  under  the  name  Bahuka.  Varsneya and  JIvala  who  were  the  horse-keepers  of  Rtuparna upto  that  time,  were  placed  under  Bahuka. Bahuka  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  JIvala  asked  Bahuka,  whom  he  was  reciting the  poem  about.  Bahuka  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)  Damayanti    in    Kundinapura.     At    this    time    Dama- yanti was  living  in   the  palace  of  the  King  of  Gedi, as  the  maid  of  princess  Sunanda.  King  Bhlma  became very  sorry  not  knowing  where  Nala  and  Damayanti 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  Brah- manas went  in  all  directions  and  Sudeva,  one  of  them, reached  the  Kingdom  of  Gedi.  He  recognized  Dama- yanti who  was  like  fire  inside  the  cover  of  smoke.  When Damayanti    was    alone    Sudeva    approached    her    and DAMAYANTI DAMAYANTI said  that  he  had  come  from  Vidarbha  and  that  he  was a  friend  of  Damayanti's  brother.  Damayantl  recog- nized Sudeva  and  she  cried  aloud.  Sunanda  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  Damayanti,  to  the  queen. When  they  heard  the  story  all  the  women  in  the  harem cried.  Then  with  tears  the  queen  said,  "Hear  this, Damayanti,  your  mother  and  myself  are  the  two  daugh- ters of  Sudama  the  King  of  Dasarna.  Father  gave your  mother  to  Bhima  the  King  of  Vidarbha  and  me to  Vlrabahu  the  King  of  Cedi.  I  have  seen  you  when you  were  an  infant." When  the  King  of  Cedi  knew  everything  he  sent  Dama- yanti in  a  palanquin  to  Vidarbha. 9)  The  search  for  Nala.  Damayanti  told  her  father that  she  didn't  want  to  live  any  longer  unless  Nala was  brought  to  her.  Bhima  had  been  trying  hard  to find  out  Nala.  One  day  Parnada  one  of  the  numerous Brahmins  who  were  engaged  in  the  search  for  Nala, came  to  Bhima  and  said,  "while  I  was  wandering  from place  to  place,  I  happened  to  reach  the  palace  of  Rtu- parna the  King  of  Ayodhya.  There  I  made  enquiries about  Nala  the  husband  of  Damayanti,  in  the  pre- sence of  the  King.  But  nobody  gave  me  any  answer. When  I  returned  Bahuka  the  charioteer  of  Rtuparna followed  me.  An  ugly  man  with  short  hands,  an  ex- pert in  driving  horses,  and  an  excellent  cook,  he  asked me  several  questions  about  Damayanti." When  Damayanti  heard  this  she  had  horripilation. She  secretly  went  to  her  mother  and  compelled  her to  send  Sudeva  the  Brahmana  to  Ayodhya.  Her  mother consented.  She  called  Sudeva,  in  the  presence  of  her mother  and  told  him  to  go  to  Ayodhya  and  tell  Rtuparna that  the  second  svayarhvara  (marriage)  of  Damayanti would  take  place  before  sunrise  next  day  and  that he  should  come  earlier.  Sudeva  instantly  went  to Ayodhya. Rtuparna,  hearing  the  words  of  Sudeva,  wanted Bahuka  to  take  him  in  the  chariot  to  Vidarbha  within the  period  of  a  day  time  for  the  second  svayamvara of  Damayanti.  Nala  consented  with  a  breaking  heart. Immediately  they  started.  Varsneya  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  Bahuka,  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  'Aksahr- daya'.  It  was  with  this  art  that  the  king  calculated the  number  of  leaves  in  the  tree,  at  one  look.  Bahuka drove  the  chariot  with  the  speed  of  wind  because  he  had known  the  art  called  'Anvahrdaya'.  Then  and  there, Bahuka  taught  the  King  the  art  of  'Asvahrdaya'  and the  King  taught  Bahuka  the  art  of  'Aksahrdaya'.  The moment  Nala  learned  Aksahrdaya  Kali  vomitted the  poison  of  Karkotaka  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. Rtuparna,  Varsneya  and  Bahuka  reached  Kundina- pura  in  the  evening.  When  the  sound  of  the  chariot of  Nala  reached  the  cars  of  Damayanti  her  heart  bumped with  joy.  The  chariot  was  stopped  and  Rtuparna entered  the  palace.  The  King  Bhima  welcomed Rtuparna  heartily.  As  there  was  no  sign  of  any  prepara- tion for  the  svayaihvara  (marriage)  Rtuparna  under- stood that  some  sort  of  trick  had  been  played  on  him. 10)  Test  of  Nala.     Damayanti   sent  her  maid   Kesini to   Bahuka    to   watch    him.  Kesini    had    a    secret    talk with    Bahuka.  Though    Nala    did    not    reveal    himself, he   cried   when   she    talked    about   Damayanti.  Kesini returned    to   Damayanti   and    told   her  what   she   had heard   and   seen.  Damayanti   became  more   and   more convinced  that  Bahuka  was  Nala  himself   So  she  sent Kesini    again    to    Nala.  She    discovered    the  following facts    about    Bahuka,    after    a    keen    observation,    and made    a    report    of   them. ( 1 )  Bahuka  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  beauti- ful   and    fragrant    than    before. When  Kesini  said  all  these  facts  to  Damayanti,  she became  fully  convinced  that  Bahuka  was  none  other than  Nala  himself.  Damayanti  sent  Kesini  again  to Bahuka  to  get  some  meat  cooked  by  him.  Damayanti tested  the  taste  of  the  meat  brought  by  Kesini  and she  knew  that  the  food  was  cooked  by  Nala.  She sent  Kesini  again  to  Bahuka  with  her  children.  See- ing Indrasena  and  Indrasena  coming  to  him,  Bahuka ran  to  them,  gathered  them  and  embraced  them  and cried  aloud.  Then  he  told  Kesini  that  he  had  done so  because  the  children  were  just  like  his  two  child- ren. 1 1 )  Reunion.     After  having  tested  Bahuka  so  far  Dama- yanti sent  Kesini  to  her  mother  to  tell  her  everything, and   to  say  that  she  was     convinced  of  the  fact  that Bahuka  was  none  other  than  Nala  and  that  the  diffe- rence was  only  in  shape  and  to  request  that  she  may be    permitted    to    see    Bahuka    in    person.  The    queen informed  the  King  of  all  these  facts.  With  the  permis- sion   of  her  parents  Bahuka  was  brought  to  the  room of  Damayanti.  The  moment   Bahuka   saw   Damayanti he    began    to    shed    tears.  Damayanti    also    was    filled with    emotion.  But    she    told    him    thus    : — "Bahuka,  have  you  seen  a  man  who  had  left  his  sleep- ing 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 DAMAYANTI  II 199 DANAM 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  Bahuka  shed  tears  for  a  long  time. Then  he  told  her  all  that  had  happened  to  him  since their  separation.  Damayanti  requested  Nala,  not  to have  any  misconception  regarding  the  idea  of  a  second svayamvara;  she  said  to  him  that  she  committed  no wrong  and  that  her  fidelity  and  loyalty  had  undergone no  change.  At  that  time  Vayu  (the  wind-god)  in  an etherial  voice  said  "Damayanti  has  committed  no sin".  Immediately  Nala  put  on  the  divine  clothes given  by  Karkotaka  and  regained  his  original  form. Damayanti  embraced  Nala  and  cried  aloud.  The  king her  father,  mother  and  the  people  of  the  city  all  ran to  them. Next  day  Rtuparna  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  Nisadha. Reaching  there  Nala  challenged  Puskara  for  a  game  of dice.  Puskara  refused  the  challenge.  Nala  took  his sword  to  cut  Puskara  into  two.  Finally  Puskara  agreed to  play.  At  the  first  cast  of  the  dice  the  life  and  the Kingdom  of  Puskara  fell  into  the  hands  of  Nala.  But Nala  did  not  kill  Puskara;  instead,  he  embraced  him. Nala  became  King.  Damayanti  and  the  children  reached Nisadha.  Nala  ruled  the  country  with  more  happiness and  prosperity  than  before.  (Mahabharata,  Vana Parva,  Chapters  52  to  79). DAMAYANTI  II.  The  daughter  of  Pramloca.  See Visvakarma,   2nd  para. DAMBARA.     One  of  the  two  attendants  given  by  Brahma to  Subrahmanya.  The  other  attendant's  name  is  Adarh- bara.    (M.B.  Salya  Parva,  Chapter  45,  Verse  39). DAMBHA.     A  danava  or  asura.  Darhbha  was  the  son  of Vipracitti  an  asura  born  to  Kasyapa  by  his  wife  Danu. This  Darhbha  is  the  father  of  Sarikhacuda,  an  asura. Darhbha  received   from   their   teacher  Sukra,   the  spell known  as  the  famous  Visnumantra  and  went  to  Puskara- tlrtha  and  did  penance  there  for  one  lac  of  years.  It  was due  to  this  penance  that  the  son  Sankhacuda  was  born to  him.    (Devi  Bhagavata,   Skandha  9). DAMBHODBHAVA.     See  Parasurama,    Para  10,  subsec- tion 2. DAMBHODBHAVA.  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  Brahma advised  him  to  challenge  Nara  Narayanas  who  were doing  penance  on  the  northern-most  point  of  the  earth. So  the  emperor  went  with  his  mighty  army  to  Gandha- madana  and  informed  Nara  and  Narayana  of  his  desire to  fight.  They  said  that  they  were  mere  hermits  and that  they  had  no  power  to  fight.  But  Daihbhodbhava  was not  satisfied.  Finally  Nara  and  Narayana  took  some isika  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.  Brahma  usually  sits  in  this place  and  worships  Mahesvara.  In  Mahabharata, Vana  Parva,  Chapter  82,  Stanza  72,  it  is  mentioned  that all  the  sins  of  those  who  bathe  in  this  place  will  be  washed away. DAMS  A.  The  giant  who  took  birth  as  the  worm  'Alark- karh'.  This  giant  came  in  the  shape  of  a  beetle  and  pier- ced the  leg  of  Karna,  the  disciple  of  Paras' urama. Darhsa  once  kidnapped  the  wife  of Bhrgu,  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  Karna,  Para  4). DAMODARA.  Sri  Krsna.  When  Sri  Krsna  was  a  small boy,  Yasoda  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  Damodara. "Dama"  means  rope  and  "Udara"  means  abdomen. (See  Krsna). DAMO  5.1.     A   sage    in    the    assembly    of  Yudhisthira. Once  he  met  Sri  Krsna  who  was  on  his  way  to  Hastina- pura.    (M.B.  Sabha  Parva,  Chapter  4,  Verse  13). DANADARI.     A  town  in  ancient  India.    (M.B.  Bhlsma Parva,  Chapter  50,  Verse  52). DANAM.  Gift.  In  ancient  India  a  spiritual  significance was  attached  to  danam.  (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 Asvinidevas;  one  who  gave  bulls  would  get  prosperity; one  who  gave  cows  would  reach  suryaloka;  according  to Manusmrti. Varidastrptimapnoti Sukhamaksayyamannadah  / Tilapradah  prajamistam Dlpadascaksuruttamam  // Bhumido  Bhumimapnoti Dirghamayur   hiranyadah  / Grhadogryani    vesmani Rupyado   rupamuttamam  // Vasodas  candrasalokya- Masvisalokyamasvadah  / Anaduddah   Sriyampustam Godo  bradhnasya  vistapam  // (Manusmrti,  Chapter  4). According  to  Manu,  the  Acarya,  the  rewards  obtained  by offering  the  following  articles  as  "Danam"  are  as follows : — Articles  offered  as  Danam Vehicle — bed Refuge  (shelter) Corn Brahmajnana Reward  obtained  by  data (giver). Virtuous    wife. Prosperity. Eternal  happiness. Brahmasayujya. (See  also  Naksatrayoga  and  Merudana). DANAVA 200 DANAVA.     Danavas  are  the  sons  born  toKasyapa  Praja- pati  by  his   wife  Danu  and    their    descendants.    (See under  Danu). DANAYUS.  A  daughter  of  Daksaprajapati.  Kasyapapra- japati  married  Danayus.  Four  sons  Viksara,  Bala, Vira  and  Vrata  were  born  to  her.  (M.B.  Adi  Parva, Chapter  65). DAIiDA  I.  A  king  who  was  the  son  of  Iksvaku.  It  is mentioned  in  Mahabharata,  Adi  Parva,  Chapter  67, Stanza  45,  that  this  King  was  the  rebirth  of  Krodha- hanta,  an  asura. 1 )  Birth.     Iksvaku   had   one  hundred   sons.  Of  them Vikuksi,  Nimi  and  Danda  were  famous.  Danda  became a  famous  archer  when  he  grew  up.  In  the    Brahmanda Purana  mention  is  made   that  this  King  Danda  took part  in  the  Devasura  battle    (Battle  between  the  gods and   the  demons)   and  killed  several   thousand   asuras (demons). 2)  Administration.     The    king     Iksvaku    gave    his    son Danda  the  country  between  the  mountains  Himalaya and  Vindhya  and  anointed  him  the  King  of  that  coun- try. Danda  built  a  capital  city  known  as  Madhumatta and  began  to  rule  the  country.  He  had  an  army  of Caturanga    (four   parts,    elephant,    chariot,   horse   and infantry).  The  hermit  Samana  was  the  priest  of  King Danda.    (Uttararamayana). 3)  The  origin  of  Dandakdranya    (the  forest  of  Dandaka). Danda  once  raped  Ara,  the  daughter  of  hermit  Sukra, who  had  been  doing  penance  in  a  forest  in  the  middle of  the  country  of  Danda.  Sukra  the  hermit  got  angry  and destroyed  the  country  of  Danda  by  a  shower  of  fire. From   that  day   onwards   that  country  was  known  as Dandakaranya.    (For  further  information    see     under Ara')'. DANDA   II. 1 )  General    information.     Another    Ksatriya    King    of ancient  India.  He  was  the  son  of  the  King  Vidanda. In  Mahabharata,  Adi  Parva,  Chapter  185,  it  is  mentioned that    Vidanda    and    Danda    had    attended    Draupadi Svayarhvara    (the   marriage   of  Draupadi). 2 )  Other    information.     ( 1 )     Bhimasena    defeated    the King  Danda.    (M.B.  Sabha  Parva,  Chapter  307,  Stanza 177). (2 )  This  King  Danda  was  the  brother  of  Dandadhara, the  king  of  Magadha.  Dandadhara  and  Danda  were killed  by  Arjuna  in  battle.  (M.B.  Kama  Parva,  Chapter 18,  Stanza  16). DANTJA  III.  An  attendant  of  the  Sun.  (M.B.  Vana Parva,  Chapter  3,  Stanza  68). DANDA  IV.  A  warrior  of  the  kingdom  of  Cedi.  He fought  on  the  side  of  the  Pandavas  against  the  Kauravas and  was  killed  by  Kama.  (M.B.  Kama  Parva,  Chapter 56,  Stanza  49). DANDA  V.  A  synonym  of  Mahavisnu.  (M.B.  AnuSa- sana  Parva,  Chapter  149,  Stanza  105). DANDA  VI  (DANDAKA).  A  thief  who  had  made  the world  tremble  in  the  Dvapara  yuga.  This  wicked  Dand- aka used  to  steal  the  wealth  of  the  Brahmanas,  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. Danda  once  went  to  a  Vaisnavite  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 DANDADHARA  I drawing  of  his  legs.  He  broke  the  lock  with  an  iron  rod and  entered  the  temple.  Inside  the  temple  he  saw  Krsna, clad  in  yellow  robes  lying  on  a  beautiful  cot,  with  his spouse   Radha.  The   thief  instantly   bowed   before   the spouse  of  Radha.  By  this  act  his  sins  were  washed  away. Still  impelled  by  his  evil  nature,  he  took  the  silk  garment of  Krsna,  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  Vaisna- vite 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  Visnu  where there  are  no  deaths  or  births  or  sorrow".  Hearing  this Danda  entered  Vaikuntha.  (Padma  Purana,  Chapter  1 ). DANDA   VII.     A   giant    (Raksasa).  This   giant    Danda was  born  to  the  giant  Sumali,  by  his  wife  Ketumatl. The  nine  ministers  of  Ravana,  named  Prahasta,  Akam- pana,    Vikata,    Kalakamukha,    Dhumraksa,  Suparsva, Sarhhrada,     Prakvata   and   Bhasakarna   were   brothers of    this    Danda.    (Uttara    Ramayana). DANDAM  I.     A  divine  weapon  of  Kala    (Yama).  It  is mentioned  in  Mahabharata,  Vana  Parva,  Chapter  41, Stanza  26  that  King  Yama  had  presented  this  weapon to     Arjuna. DANDAM  II .  A  holy  place  on  the  bank  of  river  Pampa. 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). DANDAM   III.     One  of  the  four  expedients.  The  four expedients  are  Sama,  Dana,  Bheda  and  Danda.  A  king should   subdue   an    enemy   by  resorting  to   these  four expedients.     Of  the  four  expedients,  sama  and  danda are  considered  to  be  the   best. Samadinamupayanarh Caturnamapi    panditah  / Samadandau    pragarhsanti Nityam    rastrabhivrddhaye.  // (Manusmrti,  Stanza  109). Wise  people  say  that,  of  the  four  expedients  Sama  and Danda  are  the  most  effective  for   the  prosperity  of  the country. DANTJABAHU.      A    warrior    of     Subrahmanya     (M.B. Salya  Parva,  Chapter  45,  Stanza  73). DANDADHARA    I.     A    Ksatriya    King    of   Magadha. The  following  information  about  this  King  is  available from  the  Mahabharata. 1 )  Dandadhara  was  born  as   the  rebirth  of  a  giant known  as  Krodhavardhana.    (M.B.  Adi  Parva,  Chapter 67,  Stanza  46). 2)  Bhimasena,  during  his  conquest  of  the  countries, overcame    King  Dandadhara    and  his  brother  Danda. DANDADHARA II  201 (M.B.  Sabha  Parva,  Chapter  30,  Stanza  17). 3 )  In  the  battle  between  the  Pandavas  and  the  Kaura- vas,  Dandadhara  fought  from  the  back  of  an  elephant against  the  Pandavas.  When  Dandadhara  began  to exterminate  the  army  of  the  Pandavas,  Sri  Krsna  per- suaded Arjuna  to  fight  against  Dandadhara,  who  was killed  in  the  fight.  (M.B.  Karna  Parva,  Chapter  8, Stanzas  1  to  13). DAIVDADHARA  II.  One  of  the  hundred  sons  of  Dhrta- rastra.  Bhimasena  killed  this  Dandadhara  in  the  battle of  Kuruksetra.  (M.B.  Karna  Parva,  Chapter  84,  Stanza DA1VDADHARA  III.  A  king  who  helped  the  Pandavas. Very  often  the  name  Maniman  also  occurs  along  with the  name  of  Dandadhara.  They  might  have  been  bro- thers or  sons  of  the  same  father  by  separate  mothers. In  the  Mahabharata,  Adi  Parva,  Chapter  186,  Stanza  7, mention  is  made  that  these  two  had  been  present  at  the marriage  of  Draupadl.  Dronacarya  killed  both  of  them in  the  battle  of  Bharata.  (M.B.  Karna  Parva,  Chapter 6,  Stanza  13). DA1VDADHARA  IV.  A  warrior  born  and  bred  in  the country  of  Pancala.  He  kept  the  rear  of  the  army  of Yudhisthira  in  the  battle  of  Bharata  against  the  Kau- ravas.  He  died  by  an  arrow  of  Karna.  (M.B.  Karna Parva,  Chapter  49,  Stanza  27). DA1VDAGAURI.  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) DAiyDAKA.     See  Danda  VI. DA1VDAKARA.  A  Sudra  who  had  saved  himself  from going  to  hell  by  taking  the  vow  called  Visnupancaka. This  Sudra  who  lived  in  the  tretayuga  had  done  a  good deal  of  wicked  deeds.  Finally  he  accepted  the  advice  of Brahmanas  and  performed  the  vow  of  Visnupancaka and  because  of  the  vow  he  attained  heaven.  (Padma Purana,  Chapter  23). DANDAKARANYA.  A  forest  in  the  Indo-Gangetic Valley.  For  the  story  of  how  this  place  became  a  great forest  see  under  Ara. 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  Sri  Rama  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  Surpanakha was  cut  off  and  the  infantry  of  fourteen  thousand  giants who  came  under  the  leadership  of  Khara,  Dusana  and TrHira  was  completely  destroyed.  Sita  was  stolen, Marica  was  killed  by  Sri  Rama,  and  Jafayu  died  by the  sword  of  Ravana  in  this  forest  of  Dandakaranya. (M.B.  Vana  Parva,'  Chapters  277  to  279.)  ' DANDAKETU.  A  warrior  who  fought  on  the  side of  the  Pandavas.  Dandaketu  fought  on  the  back  of an  attractive  horse.  (M.B.  Drona  Parva,  Chapter 23,  Stanza  68). DANDANITI.  (The  laws  of  chastisement).  Danda- niti  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  panas  (a  coin)  was  called  Prathama  Sahasa danda  (first  degree  of  punishment)  and  fining  up  to five  hundred  panas  was  called  Madhyama  Sahasa I  II danda    (medium  punishment)     and   fining   upto  thou- sand panas  was  called  Uttama  Sahasa  danda  (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  appear- ing 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  parti- cular product  and  fails  to  give  the  thing  at  the  stipu- lated time  the  King  will  fine  the  artisan  one  svarna. 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    Krsnala   of  gold.    (One   Krsnala weighs  three  yavagrains).  If  a  man  conceals  his  diseases and  marries  a  damsel,  she  will  be  considered  as  a  spins- ter    and  the  man  will  be  fined  two  hundred    panas. 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  panas. If  a  Ksatriya    scoffed  a    Brahmana  the     fine    imposed would  be  hundred  panas.  If  it  is  a  Vais'ya  the  fine  will be  two  hundred  panas.  If  it  is  a  Sudra  he  will  be  put to  death.  If  a  Brahmin  scoffs  a  Ksatriya   the  fine  is fifty  panas.  If  a  Sudra  scoffs  a  Vaisya  the  fine  is  twenty- five   panas.  If  a   Brahmin   scoffs  a   Sudra   the  fine   is only  twelve  panas.  If  a   Sudra   scoffs  a  Ksatriya  his tongue  should  be  cut  off.  If  a  Sudra  advises  a  Brahmin, he   may   inflict   any   punishment   on    the   Sudra. If  a  Sudra  wronged    a    Brahmin,  the  Sudra    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  Sudra  sits  on  the  seats  of  the  upper  classes  his   but- tock 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  suvarnas     (Agni Purana,     Chapter    227). DAiybAPATyi  I.  A  king  of  the  family  of  Yayati. This  King  was  the  son  of  Vibhinara  and  the  father of  Nimi.  (Bhagavata,  Skandha  10). DAiypAPANI  II.  The  son  of  Paundraka,  the  King of  Kasi.  Sri  Krsna  killed  Paundraka.  As  his  son Dandapani  was  not  powerful  enough  to  kill  Sri  Krsna he  performed  the  sacrifice  of  Mahesvara  yajna.  Being pleased  at  the  sacrifice  Siva  created  Krtya  in  the sacrificial  fire  and  sent  her  to  Dvaraka  to  destroy  Sri Krsna,  who  aimed  his  Sudarsana  cakra  (wheel- weapon ) at  her.  She  ran  to  VaranasI,  where  the  wheel  turned DANDASCKA 202 DARDDURA Krtya    and    everybody    with    her    to    ashes.     (Padma- Purana,    Uttara  Kanda,  Chapter  278). DANDASOKA.     A   hell.    See    the   para   Naraka    under Kala. DANDI  I.  A  son  of  Dhrtarastra.  Mention  is  made about  him  in  Mahabharata,  Adi  Parva,  Chapter  67, Stanza  103. DANDl  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  Dandi will  be  standing  as  door-keeper  with  ink  and  pen  in  his hand,  and  on  the  left  his  waiter  Piiigala  will  be  stand- ing with  a  stick  in  his  hand.  These  two  gate-keepers are  the  two  ganas  of  the  Sun.  (Agni  Purana,  Chap- ter 51). DANDl  III-  A  famous  critic  and  writer  of  Sanskrit literature.  He  lived  in  the  6th  century  B.C.  His  criti- cal work  Kavyadarsa  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. 'DaJakumaracarita',     is    supposed  to  be  another  work of   Dandi.    (History    of    Classical  Sanskrit  Literature). DANTA.'  'Son  of  Bhima,  King  of  Vidarbha.  This prince  was  the  brother  of  Damayanti.  (M.B.  Vana Parva,  Chapter  53,  Verse  9). DANTA.  An  apsaras  of  Alakapuri.  Once  she  danced in  honour  of  the  sage  Astavakra.  (M.B.  Anu^asana Parva,  Chapter  19,  Verse  45). DANTADHVAJA.  The  son  of  Manu  Tamasa.  Once Dandadhvaja  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  bones,  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  Brahma  came there  and  anointed  them  as  the  Maruts  (wind  gods). They  were  the  maruts  of  Tamasamanvantara.  (Vamana Purana,  Chapter  72). DANTAVAKTRA  I.  A  Ksatriya  king  of  Karusa.  He  was the  rebirth  of  the  daitya  (asura)  Krodhava?a.  (M.B. Adi  Parva,  Chapter  67,  Stanza  62). DANTAVAKTRA  II.  He  was  the  rebirth  of  Vijaya,  one  of the  two  door-keepers  of  Mahavisnu,  Jaya  and  Vijaya. (For  full  particulars  see  under  Jaya). Dantavaktra  was  a  contemporary  king  of  Sri  Krsna. Dantavaktra  died  in  a  battle  with  Sri  Krsna  and  returned to  Vaikuntha  (the  abode  of  Visnu). DANTIMUKHA.  An  asura  (demon).  This  asura  was killed  in  a  fight  with  Subrahmanya.  (Skanda  Purana, Asura  Kanda). DANU  I. 1 )  General  information.     Danu,   the  daughter  of  Daksa was  married  to  KaSyapa  Prajapati.  It  is  mentioned  in Mahabharata  that  the  Danavas    (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.  Sibara  4.     Puloma 20.  Asvagrlvan 21.  Suksma 22.  Tuhunda 23.  Ekapad 24.  Ekacakra 25.  Virupaksa 26.  Harihara 27.  Nicandra 28.  Nikumbha 29.  Kapata 30.  Sarabha 31.  Salabha 32.  Surya 33.  Candra. 5.  Asiloma 6.  Kesi 7.  Durjaya 8.  Ayassiras 9.  Asva<iras 10.  Asvasanku 11.  Garga 12.  Amurdha 13.  Vega van 14.  Ketuman 15.  Svarbhanu 16.  ASva 1 7.  ASvapati 18.  Vrsaparvan 19.  Ajaka (This  sun  and  the  moon  (Surya  and  Candra)  arc  not the  planets). From  the  sons  named  above  ten  families  of  Danavas (asuras)  arose.  The  founders  of  the  families  are  mention- ed below  : 1.  Ekaksa  6.     Tapana 2.  Amrtapa  7.     Sara 3.  Pralamba  8.     Mahahanu 4.  Naraka  9.     Garvisfha 5.  Vatapi  10.     Dlrghajihva All  the  danavas  or  Asuras  belong  to  one  of  these  ten families.  (M.B.  Adi  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  Bal- hika.  It  is  stated  in  Mahabharata  Adi  Parva,  Chapter  67, Stanza  58  that  this  King  was  the  incarnation  of  a  portion of  the  asura  named  Surya.  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  Mahabharata,  Sabha  Parva,  Chapter  27, that  Arjuna  conquered  this  country  during  his  conquest of  countries.  The  Daradas  paid  tribute  to  Yudhisthira. During  their  forest-life  the  Pandavas  had  passed  through the  country  of  the  Daradas.  At  the  beginning  of  the Bharata-battle,  the  Pandavas  had  sent  invitation  to  the Daradas  also.  But  they  fought  on  the  side  of  the  Kauravas. Mention  is  made  in  Mahabharata,  Drona  Parva,  Chapter 70,  Stanza  1 1  that  Sri  Krsna  had  conquered  the  Darada country.  It  is  mentioned  in  Mahabharata,  Drona  Parva, Chapter  121,  that  in  the  battle  of  Bharata  the  Daradas attacked  Satyaki  and  that  Satyaki  killed  them. DARADA  III.  A  tribe.  At  first  they  were  Ksatriyas. They  grew  jealous  of  the  Brahmanas  and  so  they  were changed  to  Sudras.  (M.B.  Anusasana  Parva,  Chapter  35, Stanza  17). DARADAM.  A  place  in  ancient  India.  There  is  a  refe- rence to  this  place  in  Mahabharata,  Salya  Parva,  Chap- ter 50,  Verse  50. DARBHI.  An  ancient  hermit.  This  hermit  built  a  tlrtha (bath)  named  Ardhaklla  in  Kuruksetra.  It  is  believed that  anybody  who  bathed  in  this  place  and  fasted  could learn  the  mantras  (spells  and  incantations)  and  become a  Brahmana.  It  occurs  in  the  Puranas  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  Maha- DARI 203 DASARATHA bharata,  Sabha  Parva,  Chapter  1,  Stanza  35. DARI.     A  serpent  born  in  the  family  of  Dhrtaras{ra.  This serpent  fell  into  the  sacrificial  fire  of  Janamejayaand  was burnt  to  death.    (Mahabharata,  Adi  Parva,  Chapter  57, Stanza  16). DARIDRA.     A  king  born  in  the  family  of  Yayati.  He was  the  son  of  Dundubhi  and  father  of  Vasu.     (Bhaga- vata,    Navaina  Skandha). DARPA.     A   king  of  the   family  of  Yayati,  (Bhagavata, Skandha  9). DARSAKA.     A  country  in  ancient  India.    (M.B.   Bhisma Parva,  Chapter  9,  Stanza  53). DARUKA  I. 1 )   Sri  Krfna's  charioteer.     In  the  Mahabharata,  we  come across  few  persons  who  excel  Daruka  in    their    skill    as charioteers.  We  find  the  following  details  about  him  in the  Mahabharata   : — 1 )  When  Sri  Krsna  fought  against  King  Salva,  Daruka was  over-whelmed  by  Siilva's  arrows.  (M.B.  Vana  Parva, Chapter  21,  Verse  5). 2)  At  the  time  of  the  battle  at  Kuruksetra,  hearing  the sound  of  Sri  Krsna's  conch-shell,  Daruka  drove  his  chariot and  brought  it  before  Sri  Krsna.     (M.B.  Drona  Parva, Chapter  147,  Verse  45). 3)  When  Satyaki   fought  with  Karna,   Daruka    drove Siityaki's  chariot.  At  that  time  he  proved  his    extraordi- nary skill  in  charioteering.  (M.B.  Drona  Parva,  Chapter 147,  Verse  54). 4)  After  being  attended  by  Daruka,  Sri  Krsna's  chariot horses  flew  up  into  the  Heavens.  (M.B.  Mausala  Parva, Chapter  3,   Verse   5). 5)  It  was  Daruka  who  informed  the  Pandavas  that  the Yaduvamsa  had  perished.  On  his  return,  he  accompani- ed Arjuna  in  his  journey  to  Dvaraka.    (M.B.  Mausala Parva,  Chapter  5). DARUKA  II.  A  charioteer  of  Mahisasura.  (Devi  Bhaga- vata, Pancama  Skandha).  For  further  details  about  this Daruka,  see  under  Ghantakarna. DARUKA  III.  A  son  of  Garuda.  (M.B.  Udyoga  Parva, Chapter  101,  Verse  9  contains  a  reference  to  this  Daruka ) . DARUYAM.     A    naraka     (hell).    See     under    Naraka. DARVA.  A  Ksatriya  king  of  the  land  called  Darvam. Opinion  is  divided  as  to  whether  Darvam  is  the  name  of a  land  or  of  a  caste.  (M.B.  Sabha  Parva,  Chapter  27, Verse  18). DARVA.  A  country  in  Ancient  India.  Mention  is  made about  this  country  in  Mahabharata,  Bhlsma  Parva, Chapter  9,  Stanza  54. DARVADHISARA(S).  A  low  class  people.  (M.B. Drona  Parva,  Chapter  93,  Verse  44). DARVAM.  The  word  Darvas  indicates  a  particular class  of  Ksatriyas.  In  Mahabharata,  Sabha  Parva, Chapter  52,  Stanza  13,  it  is  said  that  the  Ksatriyas  of  this family  had  presented  Dharmaputra  with  a  large  quan- tity of  wealth. DARVl.  An  ancient  town  in  India.  (M.B.  Bhlsma  Parva, Chapter  9,  Verse  54). DARVlSA5lKRAMA!<rA.     A    holy    place.  Those    who visit  this  place  will  get  the  fruits  of  performing  the  sacri- fice of  Asvamedha  and  will  attain  heaven.    (Mahabha- rata, Vana  Parva,  Chapter  84,  Stanza  45 ) . DASA.  A  country  in  Ancient  India.  (M.B.  Bhlsma  Parva, Chapter  9,  Stanza  56). DASA.  A  term  used  as  a  suffix  to  the  name  of  a  Siidra.  In ancient  India  the  rule  was  that  the  proper  suffix  for  a Brahmin's  name  should  be  'Sarma',  for  a  Ksatriya's  name, 'Varma',  for  a  Vaisya's  name,  'Gupta'  and  for  a  Sudra's name,  'Dasa'.  (See  under  Caturvarnya). DASADRYU.  A  hermit.  It  is  mentioned  in  Rgveda, Mandala  1,  Anuvaka  7,  Sukta  33  that  Dagadryu  was  a valiant  hermit. DASAGRlVA.     Ravana.    (See  under  Ravana). DASAJYOTI.  A  son  of  the  King  Subhrat.  Mention  is made  about  him  in  Mahabharata,  Adi  Parva,  Chapter  1, Stanza  44. DASAMALIKA.  A  country  in  Bharata.  (M.B.  Bhlsma Parva,  Chapter  9,  Stanza  66). DASAMUKHA  RAVANA.  Ravana,  the  enemy  of  Sri Rama.  (See  under  Ravana). DASANANA.     See  under  Ravana. DASARAjA.  Foster-father  of  Santanu's  wife,  Satyavati. His  actual  name  was  Uccaihs  ravas.  For  detailed  story see  under  Satyavati. DASARAjNA.  A  great  war  which  took  place  in  India  in ancient  times.  It  was  a  terrible  clash  between  the  Aryans who  lived  in  Pancanada  and  the  primitive  inhabitants of  India,  before  the  Rgveda  period.  Sudas,  the  king was  the  adversary  of  the  Aryans.  Among  the  relatives  of Sudas  were  Aryans  and  non-Aryans.  It  was  the  people under  Sudas  who  got  victory  in  this  war.  Anyway, with  this  war,  (Dasarajna),  a  new  mixed  race  of  people came  into  being  in  North  India,  which  was  composed of  the  Aryans  and  the  primitive  inhabitants  of  the  country. The  Hindus  are  the  descendants  of  this  mixed  race. (Rgveda). DASARATHA.  (Nemi).  A  famous  king  of  the  Iksvaku dynasty.  He  was  the  father  of  Sri  Rama. 1 )  Genealogy.  Descended  from  Visnu  in  the  following  order. Brahma  —  Marici  —  Kasyapa  —  Vivasvan — Vaivasvata Manu — Iksvaku — Vikuksi — Sasada — Kakutstha — -Ane- nas — Prthulasva — Prasenajit — Yuvanasva — Mandhata — Purukutsa— Trasadasyu — Anaranya — Haryas  v  a —  Vasu- manas — Sudhanva—Traiyyaruna— Satyavrata  (Trisanku ) Hariscandra — Rohitasva — Harita — Cuficu  —  Sudeva — Bharuka — Bahuka— Sagara — Asamanjas  —  Arhsuman — Bhaglratha —  Srtanabha  —  Sindhudvlpa  — -  Ayutayus — Rtuparna — Sarvakama — Sudas —  Mitrasaha  —  (Kalma- sapada)  —  Asmaka  —  Mulaka  —  Khatvanga    (Dillpa; Dlrgha  bahu) — Raghu — Aja — Daalratha. 2)  Birth.     DaSaratha  was  the  son  of  Aja,  of  the  family of  Iksvaku,  born  of  his  wife  Indumatl.1 3 )  Dafaratha's  hunt.     Once  during  the  early  part  of  his life  Dasaratha  was  walking  through  a  forest  engaged  in hunting.  He   reached    the   bank   of  the   river    Sarayu. 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  DaSaratha  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 It  is  stated  in  Mahabharata,  Vana  Parva,  Chapter  274,  Stanza  6  that  'Ilabila,  was  the  name  of  the  mother  of  Dasaratha. DASARATHA 204 hermit  boy  whose  name  was  Sravana,1  said,  "Oh King  !  What  wrong  have  I  done  ?  My  parents  are sitting  thirsty  and  blind  with  age,  in  the  hermitage  close- by.  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 Sravana  said  good  bye  to  the  world.  Dasaratha  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 Dasaratha,  "You  also  will  die  of  loss  of  children". Then  they  also  entered  the  fire  and  were  burnt  along with  their  son's  dead  body.  (Valmiki  Ramayana,  Ayo- dhya Kanda,  Sarga  63 ) . 4)  Marriage.     Dasaratha    had    three    wives,    named Kausalya,  Kaikeyi  and  Sumitra. 5)  Kaikeyi  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,  Dasaratha  went  to the  world  of  the  devas  to  help  them.  Kaikeyi  also  went with  Dasaratha.  In  a  severe  fight  with  Sambara,  an asura,  Dasaratha  fell  down  unconscious.  Kaikeyi  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  Dasaratha  slipped  away.  Without  inform- ing her  husband  of  this  danger,  Kaikeyi  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  Kaikeyi,  he  promised  her  two  boons.  Kaikeyi  told the  King  that  she  would  ask  for  them  later,  when  she needed  them.  Then  they  returned  to  Ayodhya.    (Valmiki Ramayana,  Sarga  9,  Kampa  Ramayana,  Bala  Kanda). 6)  Administration  of  DaSaratha.     The  capital   of  Dasa- ratha's  kingdom  of  Kosala,  was  Ayodhya.  This  city  was situated  on  the  bank  of  river  Sarayu.  Dasaratha  was  as famous  in  Ayodhya  as  Indra  was  in  the  realm  of  the gods.  There  were  palaces  in  Ayodhya  for  the  kings  who brought    tribute    to    stay.  In    short,    as    mentioned    in Valmiki  Ramayana,  Bala  Kanda,  Sarga  5,  Ayodhya  was the  heaven   on   earth. 7)  Ministers.     Dasaratha    had    eight   ministers,    Srsti, Jayanta,  Vijaya,   Siddhartha,   Rastravardhana,    As"oka, Dharmapala,  and  Sumantra.  (Agni  Purana,  Chapter  6). 8)  The  name  Dasaratha.     The  real  name  of  Dasaratha was  Nemi.  Once  the  unattackable  and  invincible  asura Sambara  conquered  the  throne  of  Indra.  At  the  request of  Brahma  and  the  gods,  this  King  reached  heaven   and destroyed  the  armies  of  the  asuras  very  easily.    Sarhbara got  angry,  assumed  ten  shapes  and  attacked    the  King from  ten  points  at  the  same  time.  The  king  confronted the  ten  Saihbaras  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  Brahma  appre- i.     In  Agnipurana  Chapter  6,  it  is  stated  that  the  name  of  this DASARATHA ciated  his  valiant  fighting  and  charioteeering  and  gave him  the  name  'Dasaratha'  (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.  (Kampa  Ramayana, Yuddha  Kanda). 9)  Birth  of  Sons.  Kausalya  was  the  first  wife  of  Da£a- ratha.  She  was  the  daughter  of  the  King  of  Uttara Kosala.  A  daughter  named  Santa  was  born  to  Da£  aratha by  Kausalya.  After  this,  no  sons  or  daughters  were  born to  Dasaratha  for  a  long  time. At  this  juncture  Lomapada,  the  king  of  Aiiga  who  was  the class-mate  and  a  great  friend  of  Das' aratha,  came  to Ayodhya  on  a  friendly  visit.  He  also  had  no  children. So  he  entreated  Dasaratha  to  give  Santa  to  him  as  a foster-daughter.  Thus  he  took  away  Santa  to  Aiiga. Lomapada  gave  Santa  in  marriage  to  Rsyasrnga  a hermit.  (See  under  Rsya^rnga). As  Kausalya  was  childless  Dasaratha  brought  as  his wife  Kaikeyi  the  daughter  of  the  King  of  Kekaya  and sister  of  Yudhajit.  Still  no  children  were  born  to  them. He  was  much  disappointed.  At  last  he  married  again  and brought  Sumitra  the  princess  of  Kali.  Of  these  three, Kausalya  was  the  chief  wife. Though  he  had  three  wives,  Dasaratha  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  Sravana,   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  Mahavisnu  in  it.  Then  entrust- ing 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    Putrakamesti     (sacrifice  for getting  children)    by   the  hermit  Rsyasrnga  under  the guidance  of  Vasistha.  The  King  informed  Rsyasrnga of  his  decision.  Rsyasrhga  could  not  refuse  the  King's request   as   the   king   was   his   father-in-law.  Moreover Lomapada  and  Santa  also  requested  the  hermit  to  com- ply with  the  desire  of  Dasaratha.  So  Rsyasrnga  came  to Ayodhya  and   the  sacrifice  of  Putrakamesti  was  begun. The  air  vibrated  with  the  recitation  of  mantras  (spells  and incantations)  and  the  Veda  Suktas.  The  hermit  uttered the  divine  spell  of  Putrakamesti  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  Rsya- srnga and  then  disappeared  in  the  sacrificial  fire.  When the  wonderful  figure  disappeared,  Rsyasrnga  took  the pot  of  pudding  and  gave  it  to  Dasaratha  with  prayer  and incantations.  Dasaratha  received  the  golden  pot  and  in accordance  with  the  instruction  of  the  hermit,  divided the  pudding  between  his  first  wife  Kaulalya  and  second wife  Kaikeyi,  both  of  whom  gave  half  of  their  share  to Sumitra.  Thus  the  three  wives  ate  the  divine  pudding and  by  and  by  all  of  them  became  pregnant.  Kaus"alya and  Kaikeyi  gave   birth   to  a  son   each   and    Sumitra gave  birth  to  two  sons.  The  son  of  Kaus"alya  was  called Rama,  the  son  of  Kaikeyi  was  named  Bharata   and  the hermit  boy  was  Yajnadatta. DASARHA 205 DASERAKA  (M) sons  of  Sumitra  were  called  Laksmana  and  Satrughna. (Kariipa  Ramayana,  Bala  Kanda). 10)  The  boon  of  Sani    (Saturn).     Astronomers   are   of opinion   that  famine  will  occur  in   the  world  for  the period  of  twelve  years,  when  the  planet  Sani  (Saturn) comes  into  the    orbit   of   Rohini  (a  star).  But  now  the planet  Saturn  does  not  come  into  the  orbit  of  the  star Rohini.  There  is  a  story  in  the  Padma  Purana,  which states  that  this  happened  so  because  of  a  boon  Sani  had given  to  Dasaratha. During  the  regime  of  Dasaratha  the  planet  Sani  approa- ched the  orbit  of  Rohini.  Experts  in  astronomy  said  that the  earth  would  be  ruined  by  famine  etc.  if  Sani  cleft the  star  Rohini.  Hearing  this  Dasaratha  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  Rohini, which  is  beyond  the  sun.  Adorned  with  golden  gar- ments 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.  Sani  came  to  Dasaratha  and  fell  before  him  and said  that  he  would  grant  any  boon  to  the  King,  and requested  him  to  recall  the  arrow  of  destruction.  DaSa- ratha  told  Sani  that  he  only  wanted  Sani  not  to  come  to the  orbit  of  Rohini.  Sani  agreed.  From  that  day  onwards Sani  has  never  entered  the  orbit  of  Rohini.  (Padma Purana,  Uttara  Kanda,  Chapter  34). 11)  Death.     Rama  and  Laksmana  with  Sita  went  to live  in  the  forest.  Sumantra  who  accompanied     them up   to   the   river   Ganges,   returned   to   the   palace.  By then  DaSaratha  had  fallen  down  filled  with  grief.  He had  never  recovered  from  that  state  of  unconsciousness. At  the  time  of  his  death  Bharata  and  Satrughna  had been  away  in  the  kingdom  of  Kekaya  and  Rama  and Laksmana  in   the  forest.  Thus   the  curse  he  incurred in  his  younger  days  from  the  aged  hermit,  the  father  of Sravana,    was    fully   realized. 12)  Dasaratha  appears  again.     Ravana  was  killed  in  the battle.  Sita  was  tested  in  fire  and  found  sinless.  Rama accepted  her,  seeing  that  her  conjugal  fidelity  was  not marred.  At  this  time  Siva  appeared  before  Rama  in  a divine  aeroplane.  Dasaratha  was  seated  in  that  plane clad  in  pure  garments.  He  took  Rama  and  Laksmana into  his  lap  and  embraced  them.  He  blessed  them  and Sita  who  was  standing  with  folded  hands.  Then  Dasa- ratha disappeared.  (Valmiki  Ramayana,  Yuddha  Kanda, Sarga     122). DASARHA.  A  king  of  the  Yadu  family.  He  was  so  famous that  his  descendants  were  called  the  Dasarhas.  As  Sri Krsna  was  born  as  a  descendant  in  the  line  of  Dasarha, Sri  Krsna  is  sometimes  called  Dasarha,  in  certain  places. For  genealogy  see  under  Yaduvarhsa. DASARHl  I.  A  woman  belonging  to  Dasarha's  family. Vijaya,  the  wife  of  Drumanyu,  Sudeva,  the  wife  of Vikanthana,  Subhamgl,  the  wife  of  Kuru,  Kunti,  the wife  of  Pandu — all  these  Yadava  women  are  entitled to  the  name  Dasarhl.  (M.B.  Sabha  Parva,  Chapter 38). DASARHl  II.  In  Mahabharata,  Sabha  Parva,  Daksina- tyapatha,  Chapter  38  we  find  that  the  assembly  of  the Yadava  leaders  was  known  by  the  name  of  DaSarhl. DASAR&A.  An  inhabitant  of  the  D;Wirna  country. This  name  is  also  used  for  addressing  King  Dasarna. (M.B.  Bhisma  Parva,  Chapter  50,  Verse  47). DASARNA  (M ) .  An  ancient  country,  famous  in  the Puranas. 1 )  General  information.  This  country  had  been  divided into  two,  Eastern  Dasarna  and  Western  Dasarna.  The modern  Patna  and  the  surrounding  places  comprised Eastern  Dasarna  and  the  places  of  Malva,  the  Western Dasarna.  Some  are  of  opinion  that  Dasarna  comprises the  South-East  part  of  the  Vindhya  mountain.  It  is  men- tioned in  'Meghaduta'  that  VidiSa  was  the  capital  of Dasarna.  The  modern  name  of  Vidisa  is  Bhilsa. (2)  Other  information  regarding  Dasarna. (1)  Mention    is   made    in    Mahabharata,    Adi    Parva, Chapter  112,  Stanza  25,  that  once  Pandu   brought  the country  of   Vidisa  under  subjugation. (2)  At  another  time  Bhlmasena  conquered  the  country of   Dasarna.    (Mahabharata,    Sabha    Parva,     Chapter 29,  Stanza  5). (3)  Nakula  once  conquered  this  country.    (M.B.  Sabha Parva,   Chapter  32,   Stanza   7). (4)  King  Sudama  ruled  over  the  country  ofDasarna. He  had  two  daughters.  Bhima,  the  king  of  Vidarbha married  the  first  one  and  Virabahu  the  king  of  Cedi married    the    second    daughter.  DamayantI    was     the daughter  of  Bhima.  A  daughter  named  Sunanda  was born  to  Virabahu.      (M.B.  Vana  Parva,  Chapter  69). (5)  Before  the  battle  of  Bharata,  Hiranyavarma    was  the King  ofDasarna.  SikhandinI  the  daughter  of  Drupada went  in  the  guise  of  a  male  and  married  the  daughter of  Hiranyavarma.  The  king  of  DaSarna  who  had  been deceived  thus,  attacked  Drupada.  But  the  problem  was solved  because  SikhandinI  actually  became  a  male.    (See the  word  Amba).      (M.B.   Bhisma   Parva,   Chapter  9, Stanza  41 ). (6)  The  king  ofDasarna  took  the  side  of  the  Kauravas in  the  battle  of  Bharata.    (M.B.  Bhisma  Parva,  Chapter 51,    Stanza     12). (7)  Citrahgada  was  the  king  of  Dagarna  at  the  time  of the     AsVamedha    sacrifice  of  Yudhisthira.  In    Maha- bharata, A^vamedha  Parva,  Chapter  83,  it  is  stated  that Arjuna  defeated   Citrangada. DASASVA.  Tenth  son  of  Iksvaku.  He  ruled  over  the city  of  Mahismatl.  It  is  mentioned  in  Mahabharata, Anusasana  Parva,  Chapter  2,  Stanza  6,  that  DasasVa had  a  son  named  Madirasva. DASASVAMEDHA.  A  holy  place  situated  in  Kuruksetra. It  is  stated  in  Mahabharata,  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. DASASVAMEDHIKA(M).  A  holy  place  in  Kuruksetra. Those  who  bathe  here  will  attain  Supreme  Bliss.  (M.B. Vana  Parva,  Chapter  83,  Stanza  64). DASAVARA.  An  asura.  Mention  is  made  in  Maha- bharata, Sabha  Parva,  Chapter  9,  Stanza  14  that  this asura  (demon )  serves  Varuna  and  stays  in  his  palace. DASERAKA(S).  Members  of  a  Ksatriya  tribe.  (M.B. Bhisma  Parva,  Chapter  50,  Verse  47). DASERAKA(M).     A    place-name.  It    is    by     observing Sravana  DvadasI  at  a  spot  to  the  west  of  this  place  that  a Vaisya    attained     moksa      (salvation).      (See     under SravanadvadaS  I ) . BASORA 206 DAYAKRAMA BASORA.  A  sage.  For  further  details  see  under Saraloma. DAS  I.  An  important  river  in  India.  (M.B.  Bhlsma Parva,  Chapter  9,  Verse  31). BASRA.  The  first  of  the  gods  called  the  Asvinldevas. The  two  gods  Basra  and  Nasatya  are  known  by  the collective  name  Asvinldevas.  (M.B.  Sand  Parva,  Chap- ter 208,  Stanza  17). BASYU.     The   ancient   dwellers   of  North   India.    What we  see   in  Rgveda  is  mostly  a  history  of  the  Aryans  from the  period  of  their  exodus  from   the  plateau  Kumbha till  they  reached  the  banks  of  the  Yamuna.  The  plateau of  Kumbha  is  Kabul.  The  Basyus  were  the  first  people the  Aryans  had  to  confront  with  after  passing  the  Indus. Rgveda  bears  testimony  to  the  fact  that   the    civilization of  the  Basyus  was  far  advanced  than  that  of  the  Aryans. Sambara,  King  of  the  Basyus,  was  the  ruler  of  hundred cities.  All  the  cities  were  fortified  with  strong  walls  and fortresses,   which   are  described   as    'asvamayl',    'ayasl', 'satabhujl'  etc. The  greatest  enemies  of  the  Aryans  were the  'Panis'  of  these  cities.  They  were  a  particular  class of  people  of  these  cities.  In  the  'Nirukta  of  Yaska'  it  is mentioned  that  panis  were  traders.  Names  of  many  of  the Kings  of  the  Bisyus  occur   in    the    Rgveda.     Bhuni, Cumuri,  Pipru,  Varcas,  Sarhbara  and  such  others  are  the most  valiant  and  mighty  among  them.  The  most  impor- tant of  the  several  tribes  of  the  Basyus  were  theSimyus, the  Kikajas,  Sigrus  and  the  Yaksus.  They  are  mentioned as  the  Anasas  in  the  Rgveda.     (Anasas — without  nose). Perhaps  their  nose  was  flat ;  more  over  they  are  stated  as having  dark  complexion.  So  it  may  be  assumed  that  the Basyus    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,  Siva,  Devi  and  the  like. BATAKACCHA.  An  ancient  country  on  the  bank  of the  river,  Narmada.  (Kathasaritsagara) . BATTA   (DATTAKA).     See  under  Battatreya. BATTAMITRA.  This  is  another  name  ofSumitra  the King  of  Sauvlra.  Arjuna,  during  his  conquest  of  the countries,  defeated  this  King.  (M.B.  Adi  Parva,  Chap- ter 188,  Stanza  20). BATTATMAN.  A  Visvadeva.  (A  class  of  gods  concerned with  sacrifice  to  the  manes).  (M.B.  Anusasana  Parva, Chapter  91,  Stanza  34). BATTATREYA.  (BATTA).  A  hermit  famous  in  the puranas. 1 )  Birth.  Anasuya,  the  wife  of  hermit  Atri  gave  birth to  Battatreya.  But  Battatreya  was  the  incarnation  of Mahavisnu. There  is  a  story  in  Brahmanda  Purana  how  Maha- visnu came  to  incarnate  as  Battatreya. Once  there  was  a  hermit  called  Animandavya  (Manda- vya). While  the  hermit  was  engaged  in  silent  medi- tation, 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  Mandavya  to  be  killed  by piercing  his  body  with  a  trident.  Accordingly  a  trident was  posted  on  a  hill  far  away  and  Mandavya  was  seated i.  Dattatreya  is  known  by  the  name  'Datta'  also  in  the  Puranas on  the  tip  of  it.  Mandavya  lay  there  in  agony. It  was  at  this  time  that  SllavatI,  famous  for  her  conjugal fidelity,  went  to  the  house  of  a  harlot,  carrying  her husband  Ugrasravas  on  her  shoulder.  When  they  passed by  that  way  Ugrasravas  scolded  Animandavya;  getting angry  at  this  Animandavya  cursed  Ugrasravas  that  he would  get  his  head  broken  and  die  before  the  sun-rise. SllavatI  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 Brahma.  Brahma  took  them  to  Siva.  They  could  not find  a  solution.  So  all  of  them  approached  Mahavisnu. The  Trimurtis  (three  gods)  told  the  devas  that  the problem  would  be  solved,  and  the  devas  returned. Brahma,  Visnu  and  Mahe.wara  went  to  SllavatI.  Before seeing  SllavatI,  they  went  to  Anasuya  the  wife  of  Atri and  sought  her  help  to  persuade  SllavatI  to  recall  her curse.  Thus  Anasuya  and  the  Trimurtis  approached SllavatI  and  spoke  compassionate  and  consolatory  words. At  last  SllavatI  recalled  the  curse.  The  Trimurtis  con- vinced SllavatI,  that  Ugrasravas  would  not  die.  The pleased  Trimurtis  asked  Anasuya  to  ask  for  any  boon.  She replied  that  she  did  not  want  any  boon  except  that  the Trimurtis  should  take  birth  as  her  sons.  Accordingly Mahavisnu  took  birth  as  Battatreya,  Siva  as  Burvasas and  Brahma  as  Candra,  in  the  womb  of  Anasuya.  This is  how  Battatreya  was  born.1  Battatreya  did  penance from  his  childhood  and  became  a  hermit.  (Brahmanda Purana,  Chapters  39  to  44). 2)  Kartavlryarjuna   and  Dattatreya.      When  Kartavlryar- juna    became  King  Battatreya  had  become  very  famous. Kartavlryarjuna  wanted  to  obtain  supernatural  powers. So  he  called  the  hermit  Garga  and  asked   for  his   advice. Garga  advised  him  that  Battatreya  was  the  incarnation of  Visnu  and  that  he  would  grant  his  wishes.  So   Karta- vlryarjuna and  his  wife  came   to   the  river    Narmada, and  taking  bath  in  the  river,  began  to  worship   Batta- treya,   who   was   doing   penance    closeby.      Battatreya was  pleased  and  went  to  Kartavlryarjuna  and  asked  him what  his  desire  was.  He  requested  for  thousand  hands and   to  be  a  youth  for  ever,   and   such   other    things. Dattatreya  granted  his  wishes.  After  that    Kartavlryar- juna would  very  often  go  to  the  hermit  Dattatreya    for his   advice.    (Brahma    Purana,    Chapter   44). 3)  Cursing  Havana.     Once  Ravana  went  to  the  hermit- age of  Dattatreya.  The  hermit  had  placed  a  waterpot purified    by    reciting    spells    and    incantations.  Ravana stole   that  waterpot.  When   the   hermit  knew   this,   he cursed   Ravana   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."    (Valmlki  Ramayana,  Yuddha  Kanda). 4)  Exhortation  to  the  Sadhyas.    Mention  is  made  in  Maha- bharata,  Udyoga  Parva,  Chapter  36,  Stanza  4,  that  the hermit  Dattatreya  gave  exhortations  to  the   Sadhyas  (the sons  of  Dharmadeva  by  his  wife  Sadhya). 5)  A  boon  for  the  birth  of  Nahusa.  See  Nahusa. BATTOLI.     A  son  born  to  hermit  Pulastya  by  his    wife Priti.  This  Battoli  was  in  his  previous  birth,  Agastya  of the  Svayambhuva    manvantara.    (Visnu  Purana,   Amsa 1,  Chapter    10). B.1YAKRAMA.        (INHERITANCE).      Bayakrama     is DAYAKRAMA  (INHERITANCE) 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  one- twentieth  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  pro- perty 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  proper- ties, must   beget  children  by  the  brother's  wife  and  hand over  the  above  properties  to     her    issue.     (See    under Manusmrti). DAYANAKSETRA.  A  famous  temple  of  Goddess  Diana in  Epheseus.  In  Greek  mythology  Diana  (Dayana)  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. Dayana  (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  god- dess 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  Parsi  religion  (Zaratustra)  has  spoken  about  seven Devarajans  and  their  attendants.  'Ames  pentas'  is  the actual  term  used  for  the  Devaraja.  The  Christian  reli- gion refers  to  nine  sects  of  Devas  like  Srafi,  Kherubi, Dominion,  Angel  etc.  Islam  refers  to  four  chief  Devas viz.  Gabriel,  the  presiding  Deva  over  revelations,  Mik- hayel  of  protection,  Asriyal  of  death  and  Israfin  of  resur- ruction.  An  important  section  of  the  Rgveda  is  Suktas about  Devas  like  Indra,  Mitra,  Varuna,  Agni  etc.  In Yajnas  etc.  Devas  occupy  a  very  important  place.  The Kcnopanisad  states  that  the  conceited  and  haughty  Devas were  taught  a  lesson  by  God.  The  subject  matter  of  the Kathopanisad  is  the  advice  given  by  Yama  to  Naciketas. The  Mundakopanisad  says  that  the  Devas,  man  and birds  originated  from  God.1  There  are  references  about Deva  worship  in  the  Smrtis.  The  Puranas  and  Upapu- i.  Tasmacca  devah  bahudha  samprasutah  sadhyafr 207  DEVABHAGASRAUTARSA ranas  contain  scientific  discussions,  about  the  origin, work  or  functions,  classes.etc.  of  Devas.  The  Mantra- sastra  and  Tantrasastra  deal  also  about  the  various  sects and  class  of  Devas,  their  nature,  and  the  worship  tp  be offered  to  them  etc. 2)  Christian  Devas,  Satan  and  devils.     Christian  religious books   commonly   use   the  term   Malakhas    for    Devas. Greek  mythology  contains  a  story  about  the  Malakhas, 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  Jived  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  KaSyapa  Prajapati  by  Aditi,  daughter  of  Daksa  Praja- pati.  The  total  number  of  Devas  is  33  crores.  The  Devas are  divided  into  many  classes  or  sections  like  Adityas, Visvadevatas,  Vasus,  Tusitas,  Abhasvaras,  Anilas,  Maha- rajikas,  Sadhyas,  Rudras,     Vidyadharas,  Pitrdevas  etc. There  are  further  divisions    like    Apsaras,    Virupaksas, Bhadras,  Gandharvas,    Kurhbhandas,  Raksasas,    Nagas, As"vin!s,    Kinnaras,    Kirhpurusas,    PKacas,     Guhyakas, Siddhas,  Caranas,  Matrs,  Kusmandas,  Bhutas,  Vetalas, etc.  Yet  another  division  is  into  Lokapalas,  Lipikas  etc. The  Devas  are    classified    with     special      reference    to bhutaganas  like  Prthvi  etc.  and  are,  therefore,    referred to  as  Bhudevatas,  Agnidevatas,  Vayudevatas,  etc.    The presiding  _spirit  of  Bhudevatas  is  Kubera,     that  of    the Jaladevatas  is  Varuna,  that  of  the  Agnidevatas,     Vayu- bhagavan  and  that  of  the    Akas'adevatas,  Indra.     And, under  them  there  are  various  sets  of  Devas  in  charge    of different  departments.  Sadhyas,  Vasus,  Adityas,  Apsaras etc.     are    Akas"adevas,     Maruttas     and       Gandharvas, Vayudevas.     Yaksas     and     Yaksis     are     servants      of Kubera.     Virupaksa,    Bhadra      etc.     are        Bhudevas. Virupaksa   supports  the  earth  according  to  the  Valmiki Purana.  Those  who  protect  nidhis   (treasures)  may  also be  considered    Bhumidevas. There  are  33  bosses  or  presiding  spirits  for  the  33  crores of  Devas.  Dvadar'adityas  (12)  Ekada>'arudras  (11) Astavasus  (8)  and  Asvinldevas  (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  Grama- devata). DEVABHAGA.     A  king  of  the  Yayati  dynasty.  (Bhaga- vata    Navama     Skandha). DEVABHAGASRAUTARSA.     A   rsi,   the  son   of   S~ruta and  learned  in  yajnas.  He  had  accurate  knowledge  as  to pa£avo  vayarhsaji. DEVABHRAT 208 DEVADATTA  II which  parts  of  the  yajna-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  Brahmana). At  the  time  when  the  Srnjayas  and  the  Kuru  kings  were living  in  amity  consequent  upon  the  daksayana  yajna it  was  this  Devabhaga  who  acted  as  the  priest  of  both the  parties.  His  theories  on  Sfivitragni  are  quoted  in Taittirlya  Brahmana. DEVABHRAT.  An  effulgent  Devata  who  was  the  son  of Ravi  and  father  of  Subhrat.  (Adi  Parva,  Chapter  1; Verse  42). DEVADARSA.  An  acarya  in  the  line  of  Vyasa's  disciples, He  was  the  disciple  of  Kabandha,  and  he  had  many disciples.  Medha,  Brahmabali,  Sautayana  andPippa- lada  were  chief  among  those  disciples.  (See  genealogy of  Gurus). DEVADARUVANA.  A  holy  centre.  A  dip  in  the  tlrtha here  is  productive  of  very  good  results.  (M.B.  Anugasana Parva,  Chapter  25,  Verse  27). DEVADASA.  A  rich  Vaisya  extolled  much  in  the  Katha- saritsagara' He  lived  in  Pataliputra  and  had  married  the daughter  of  a  very  rich  Vaisya  of  Paundravardhana.  After his  father's  death  Devadasa  lost  all  his  wealth  in  gamb- ling, and  his  wife  foresook  her  impecunious  husband  and returned  home. After  roaming  about  for  some  time  the  helpless  Devadasa 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  Devadasa'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  informa- tion from  his  mother.  You  should  purchase  the  pro- perty for  a  small  price." No  sooner  did  Devadasa  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  Devadasa  himself,  but  he  refused to  purchase  it.  The  case  was  taken  before  the  King  when Devadasa  detailed  the  whole  story.  And,  as  ordered  by the  King,  Devadasa  disfigured  his  wife  and  wedded another  wife.  (Kathasaritsagara,  Lavanakalambakam, Taranga  5 ) . DEVADATTA  I.  A  famous  brahmin  boy  whose  story  is described  in  the  Kathasaritsagara. 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  Jalapada engaged  in  reciting  mantras.  Devadatta  prostrated  be- fore the  muni  and  told  him  all  the  details  about  himself. The  muni  accepted  Devadatta  as  his  .sisya  and  promised to  secure  vidyadharahood  for  him. Next  night  Jalapada  led  Devadatta  to  a  burning  ghat, nearby  the  temple.  After  conducting  Puja  in  the  shade of  a  fig  tree  with  offerings  of  Payasa  and  VaiSva- devabali  the  muni  told  Devadatta  thus:  "You  should come  here  daily  and  perform  puja  like  this,  and  pray at  the  close  of  it,  'Oh  !  Vidyutprabha  !  please  accept  my puja.' Devadatta  acted  according  to  the  above  advice  of  the muni,  and  one  day,  at  the  close  of  his  puja  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  Deva- datta by  his  hands  and  after  seating  him  alongside  said to  him:  "I  am  Vidyutprabha,  daughter  of  the  Yaksa king  Ratnavarsa.  I  am  a  virgin  girl.  Muni  Jalapada 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  Vidyutprabha  and  lived there  with  her.  In  due  course  she  conceived,  and  Deva- datta met  Jalapada  and  told  him  about  the  whole affair,  and  the  muni,  to  achieve  his  personal  object asked  Devadatta  to  cut  open  the  abdomen  of  Vidyut- prabha and  take  to  him  the  child  found  therein.  Deva- datta did  not  at  all  relish  the  idea.  Yet  reluctant  to disobey  his  preceptor  he  returned  to  his  wife.  She  permit- ted him  to  carry  out  the  directions  of  the  muni,  yet  his mind  did  not  approve  of  the  action.  Then  Vidyutprabha 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  Vidyadhara. Take  it.  I  was  a  Vidyadhari  turned  into  a  Yaksi  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  Vidyadhara  world;  we  shall meet  there."  And  she  disappeared. In  great  sorrow  Devadatta  brought  the  child  to  Jala- pada who,  after  sending  him  out  on  the  pretext  of  his (Jalapada's)  performing  Bhairavapfija,  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  Vidyadhara. Devadatta  made  up  his  mind  to  anyhow  take  revenge upon  Jalapada,  and  he  also  went  to  Vidyadharaloka  with the  help  of  a  Vetala  whom  he  befriended  by  offering human  flesh.  And,  there  he  saw  Jalapada  drunk  with pride  at  his  Vidyadharahood  sitting  on  a  throne  of gems  in  a  mansion.  Meanwhile  Vidyutprabha  who  was now  once  more  a  Vidyadhari  had  turned  down  the advances  made  by  the  erstwhile  Jalapada  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  Jalapada  who  now  fainted.  Devadatta  pre- vented the  Vetala  from  killing  Jalapada  and  he  (Vetala ) at  the  instance  of  Devadatta  took  Jalapada  to  the  burn- ing ghat  and  cremated  him  there. KatyayanidevI  at  this  time  appeared  before  Devadatta and  pleased  with  his  courage  appointed  him  as  chief  of the  Vidyadharas.  He  wedded  Vidyutprabha  and  lived happily.  (Kathasaritsagara,  Caturdarikalariibakarh, Taranga  3 ) . DEVADATTA  II.  A  king  of  ancient  India,  son  of  King Jayadatta.  Jayadatta  wanted  to  marry  his  son  Devadatta to  the  daughter  of  a  Vaigya  in  Pataliputra.  Though  it DEVADATTA  III 209 DEVAKI was  a  far  cry  from  Pataliputra  to  Jayadatta's  court  the Vaisya  married  his  daughter  to  the  prince  as  he  attached much  importance  to  such  an  alliance  with  the  King. From  the  dowry  given  by  the  Vaisya  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  recognis- ing 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  Deva- datta divorced  her  in  his  mind,  but  remained  there observing  their  love-making.  In  the  course  of  their  love- play  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  Kanyakubja  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.  (Kathasaritsagara,  Naravahana- datta  Janana,  Tarariga  1). DEVADATTA  III.  Father  of  the  reputed  muni  Utatthya. (Satyatapas).  (See  Satyatapas.) DEVADATTA  (M).  The  divine  conch  of  Arjuna.  Maya got  this  conch  from  Varuna  and  he  kept  it  in  the  sabha of  Vrsaparvan,  which  was  in  Bindusaras  on  Mount Mainaka  to  the  south  of  Mount  Kailasa.  When  Maya built  the  palace  at  Indraprastha  for  the  Pandavas  he went  to  Bindusaras  and  brought  for  Arjuna  that  conch called  Devadattam,  and  a  club  for  Bhimasena.  (Sabha Parva,  Chapter  3). In  the  battle  of  Kuruksetra  Arjuna  mounted  a  white horse  and  blew  his  conch  Dtvadattam.  (Bhisma  Parva, Chapter  25,  Verse  14). DEVADHIPA.  A  king  who  in  his  previous  life  was  an asura.  _(Adi  Parva,  Chapter  67,  Verse  26). DEVADUTA.  A  messenger  of  theDevas.  When  Dharma- putra  refused  to  live  in  heaven  without  his  brothers like  Kama  it  was  this  Devaduta  with  whom  Indra  sent Dharmaputra  to  Karna  and  others.  (M.B.  Svarga- rohana  Parva,  Chapter  2,  Verse  14).  This  Devaduta is  to  be  meditated  upon  at  dawn  and  before  sun-set everyday.  (Anusasana  Parva,  Chapter  165,  Verse  14). DEVADYUMNA.  A  king  of  the  dynasty  of  Bharata. From  Bharata,  son  of  Rsabha,  was  born  Sumati,  from Sumati  Devajit  and  from  him  Devadyumna  was  born. Devadyumna  was  the  grand-father  of  King  Pratlpa  and father    of    King    Paramesthi.      (Bhagavata    Pancama Skandha). DEVADYUTI.  A  Rsi  who  dwelt  in  his  a-'rama  on  the banks  of  river  Sarasvati.  Owing  to  the  blessing  of  Visnu 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  Visnu  appeared  to  him  one day  in  the  month  of  VaiSakha  and  asked  him  to  choose any  boon  he  wanted,  he,  who  was  so  much  detached  in life  prayed  only  for  devotion  to  God.  (Padma  Purana, Uttara  Khanda,  Chapter  212). DEVAGA1VA.     See   Manvantara. DEVAGARBHA.  A  Rsi.  He  too  was  present  as  one  of the  hotrs  (Priests)  at  the  yajfta  conducted  by  Brahma at  the  Puskara  temple.  (Padma  Purana,  Srsti  Khanda, Chapter  34). DEVAGRAHA.  An  evil  planet.  Devagraha  dardana (seeing  this  planet)  will  lead  to  insanity.  (Vana  Parva, Chapter  23,  Verse  47). DEVAHAVYA.  A  sage,  a  member  of  Indra's  assembly. (Sabha  Parva,  Chapter  7). DEVAHOTRA.  A  maharsi,  who  was  an  honoured member  at  the  yajna  performed  by  Uparicaravasu. (Sand  Parva,  Chapter  336,  Verse  9). DEVAHRADA  (M).  A  tlrtha  centre  on  the  heights  of Mount  Kalanjara.  A  dip  in  its  holy  waters  will  bring  the same  result  as  the  dana  (gift)  of  a  thousand  cows. (Vana  Parva,  Chapter  85,  Verse  56). DEVAHtTTL  A  daughter  of  Svayambhuva  Manu,  the son  of  Brahma.  The  Manu  had  two  sons  called  Priya- vrata  and  Uttanapada  and  three  daughters  named Akuti,  Devahuti  and  Prasuti.  Akuti  was  married  by Ruciprajapati  and  Devahuti  by  Kardamaprajapati and  Prasuti  to  Daksprajapati.  Kapila,  the  mighty exponent  of  the  Sankhya  system  of  philosophy  and  great ascetic  was  the  son  born  to  Kardama  by  Devahuti. Kapila  taught  his  mother  the  world  famous  Kapila Sastra,  (Devibhagavata,  Astama  Skandha)  and  when  the teaching  was  over  he  bade  farewell  to  her  and  took  to forest  life.  And,  his  mother  performed  a  yajna  on  the lines  advised  by  her  son,  on  the  banks  of  river  Sarasvati. Because  she  took  three  baths  daily  her  hairs  became  a mixture  of  black  and  blue  in  colour  and  she  got  emacia- ted due  to  fasting.  She  wore  the  bark  of  trees.  Deva- huti, who  realised  all  the  principles  and  the  truth  be- came blind  to  all  external  objects  like  gardens,  maids, mansions  etc.  Thus  immersed  in  meditation  she  in course  of  time  attained  siddhi  (realisation).  The  parti- cular spot  on  the  banks  of  Sarasvati  where  she  attained Siddhi  is  called  Siddhapada. DEVAHVAYA.  A  king  in  ancient  India.  (Adi  Parva, Chapter  1,  Verse  235). DEVAKA  I.  A  king  in  ancient  India.  Born  in  the  Yayati dynasty  he  shone  like  Indra  (Adi  Parva,  Chapter  67). He  was  the  brother  of  Ugrasena,  father  of  Karhsa,  and the  father  of  Devaki,  the  mother  of  Krsna.  (Sabha Parva,  Southern  Text,  Chapter  22). DEVAKA  II.  A  king  in  ancient  India.  He  fostered  a girl  born  to  a  brahmin  by  a  Sudra  woman.  It  was  this girl  whom  Vidura  married.  (Adi  Parva,  Chapter  113, Verse  12). DEVAKA  III.  A  king,  a  contemporary  of  the  Pandavas. (Udyoga  Parva,  Chapter  41,  Verse  17). DEVAKI.     Mother   of  Sri    Krsna. 1 )   Genealogy.     Descended  from  Visnu    thus  : — Brahma DEVAKSATRA 210 DEVANIKA — Atri — Candra  —  Budha  —  Pururavas  —  Ayus— Nahusa  —  Yayati  --  Yadu  —  Sahasrajit  -  Satajit— Hehaya  —  Dharman  —  Kuni  —  Bhadrasena  — Dhanaka — Krtavlrya  —  Kartavlryarjuna  —  Madhu  --  Vrsni — Yudhajit  —  Sini  —  Satyaka  —  Satyaki  —  Yuyudhana— Jaya  —  Kuni  -  -  Anamitra  —  Prsni  —  Citraratha — Kukura  —  Vahni  --  Viloma  —  Kapotaroma  — Tum- buru  —  Dundubhi  --  Daridra  --  Vasu  —  Nahuka— Ahuka  -  -  Dcvaka  -  -  Devapa  —  Devakl. Devupa  had  seven  daughters,  viz.  Srutadeva,  Santideva, Upadeva,  Srideva,  Devaraksita,  Sahadeva  and  Devakl. Devakl  was  married  to  Vasudeva.  The  statement  that Devakl  and  Kamsa  were  sister  and  brother  is  not  fully correct.  Kaihsa  was  the  son  of  Ugrasena,  the  brother  of Devaka.  Devaki  was  the  grand-daughter  of  Devaka. Certain  Puranas  refer  to  Devakl  as  the  daughter  of Devaka.  According  to  them  Karhsa  and  Devakl  were children  of  the  elder  and  the  younger  brothers  respecti- vely. According  to  the  Agni  Purana  Devaki  was  the niece  of  Karhsa.  Thus  it  is  equally  correct  to  say  that between  Karhsa  and  Devakl  there  was  brother-sister relationship  as  also  uncle-niece  relationship. 2)  Devaki  in  previous  birth.     Devakl  in  her  previous  birth was  Aditi,  the  daughter  of  Daksa  and  wife  of  Kasyapa- prajapati.    (See  Aditi,  Parva  3). 3)  Marriage  and  children.     Vasudeva,  the  Yadava  married Devakl.  Sri  Krsna  was  their  eighth  child.  Six  sons  of theirs  born  elder  to  Krsna  were  killed  by  Karhsa.    (See Kamsa,   Para  2).     The 'seventh   child,   from   the  very womb  itself  of  Devaki  was  passed  on  to  the  womb  of Rohini,  who  was  another  wife  of  Vasudeva.  Balabhadra was  the  child  thus  born  to  Rohini.  The  eighth  child was  Krsna.    (For  details  see  Krsna,  Para  3-8). 4)  Other' information  relating  to  Devaki.     (1)  Many  Ksat- riya  kings  attended  the  svayarhvara  of  Devakl.    (Drona Parva,  Chapter   144,  Verse  9). (2)  Following  Krsna's  giving  up  of  his  body  and  the destruction,  due  to  mutual  fights,  of  the  Yadavas,  Vasu- deva, Rohini  and  Devaki  also  gave  up  their  lives.1 (Bhagavata,  Ekada^a  Skandha,  Chapter  3 1 ,  Verses  18, 19). DEVAKSATRA.  A  king  of  the  Yayati  dynasty.  (Bhaga- vata, Navama  Skandha). DEVAKULYA.  Grand-daughter  of  Marici  maharsi, who  lived  in  the  Svayambhuva  Manvantara.  As  she washed  in  her  previous  life  the  holy  feet  of  Mahavisnu, in  the  next  birth  she  was  born  as  river  Ganga.  (Bhaga- vata, Caturtha  Skandha). DEVAKWDAM  I.  (DEVAHRADAM).  A  sacred place.  A  dip  in  the  holy  waters  there  is  productive  of results  equal  to  that  of  an  A«vamedha  yajna.  (Vana Parva,  Chapter  85,  Verse  20). DEVAKUiyDAM  II.     A   particular   part   of  Krsnavena river.  It  is  known  as  Jatismarana  hradam  also.  A  bath in  the  holy  waters  here  will  evoke  memories  of  previous life.    (Vana  Parva,  Chapter  85,  Verse  37). DEVAKtFTA  I.     A  mountain  18,000  miles  in  extent  and 2000  miles  in  height.  Devakuta  is  on  the  eastern  side  of Mahameru.  There  is  another  mountain  called  Jathara near  this  mountain.  (Devi  Bhagavata,  Astama  Skandha). I.     Devaki  Rohini  caiva  Vasudevastatha  sutau  / Krsnaramrivapasyantah  sokarta  vi  jahuh  smrtim  // PranamSca  vijahustatra  bhagavadvirahaturah. DEVAKCTA  II.  A  holy  place.  A  dip  in  the  sacred waters  at  this  place  is  equal  in  its  effects  to  that  of  an Asvameclha  yajfia.  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  Pratyusa,  one of  the  astavasus.  (Adi  Parva,  Chapter  66,  Verse  26). Devala  muni  is  a  character  in  the  well-known  story  of Gajendramoksa.  (For  details  see  Indradyumna). DEVALA  II.  A  muni,  a  very  erudite  scholar  in  the Vedas.  He  was  the  elder  brother  of  Dhaumya  maharsi, and  was  present  at  the  sarpa-satra  (serpent  yajna)  of King  Janamejaya.  Once  Sri  Krsna  on  his  way  from Dvaraka  to  Hastinapuramet  Devala.  After  the  great  war was  over  he  visited  Yudhisthira. Devala  had  a  daughter  called  Suvarcala.  In  the  svayam- vara  ceremony  he  held  for  his  daughter  to  which  sons of  munis  were  invited  she  chose  Svetakctu  as  her  husband. (Santi  Parva,  Southern  Text,  Chapter  22). Devala  had  two  very  intelligent  and  forcbearing  sons. (Visnu  Purana,  Part  1,  Chapter  15). DEVALA  III.  A  disciple  of  Vyasa.  Asita,  Devala,  Vai- sampayana,  Sumantu  and  Jaimini  were  some  of  the disciples  of  Vyasa.  (M.B.  Prathama  Skandha). Brahmavaivarta  Purana  contains  the  following  story about  Devala.  Devala  was  the  son  born  to  Asitamuni  as the  result  of  a  boon  granted  by  Siva.  Raiiibha,  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  Astavakra.  For  six  thousand  years  he did  penance  after  which  Krsna  and  Radha  appeared  to him.  Radha  laughed  at  the  uncouth  form  of  Astavakra. But,  Krsna  admonished  her  and  embraced  him.  At  once his  bodily  crookedness  disappeared  and  he  became  very handsome.  A  vimana  then  descended  from  heaven, and  Radha,  Krsna  and  muni  together  disappeared  in Ekaparna,  daughter  of  Himavan  was  this  Devala's  wife. (Harivarhsa,  Chapter  18). DEVAMATA.  An  ancient  rsi  in  India.  Once  he  had  a talk  with  Narada  about  the  Atman  (soul).  (Adi  Parva, Chapter  22). DEVAMlDHA.  A  reputed  Yadava  born  m  the  family of  Yadu,  son  of  Yayati.  He  was  the  grandfather  of Vasudeva  and  father  of  King  Surasena.  (Drona  Parva, Chapter  144,  Verse  6). DEVAMITRA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  14,  Verse  14). DEVAMITRASAKALYA.  Son  of  Mandukeya  muni.  A great  Vedic  scholar,  he  taught  the  five  Sarhhitas  to  his five  disciples,  Mudgala,  Gokala,  Matsya,  Khaliya and  Saisireya.  (See  Yajnavalkya). DEVANADI.  A  river  described  as  existing  in  the  assem- bly of  Varuna.  (Sabha  Parva,  Chapter  9,  Verse  1 DEVANIKA.  '  A  king  born  in  Sri  Rama's  dynasty. (Solar).  Ku>'a  was  Sri  Rama's  son,  Aditi  the  son  of Kusa  Nisadha  the  son  of  Aditi,  Nabhas  Nisadha's  son, Pundarika  the  son  of  Nabhas,  Ksemadhanva  the  son DEVANTAKA 211 DEVAPRATISTHA of  Pundarika  and  Devanika  the  son  of  Ksemadhanva. In  the  navama  skandha  ofBhagavata  it  is  said  that Devanika  was  the  grandfather  of  Pariyatra  and  father of  Rksa. DEVANTAKA.  A  Raksasa,  the  son  of  Rudraketu.  When the  people  of  the  three  worlds  could  no  longer  stand  his depredations  Gaiiapati  incarnated  in  Kasyapa's  house and  killed  Devaritaka.  (Padma  Puraria,  Srsti  Khanda). DEVAPA.  A  king  born  in  the  Yayati  dynasty.  ( Bhaga- vata,  Navama  Skandha). DEVAPATHA  (M) .  A  holy  centre.  To  stay  there  bath- ing in  the  holy  waters  is  as  productive  of  results  as conducting  a  Devasattra  (Yajna).  (Vana  Parva,  Chapter 85,  Verse  45) . DEVAPI  I.  A  king  born  in  the  lunar  dynasty. Genealogy.  Descended  from  Visnu  thus  : — Atri— Candra — Budha — Pururavas — Ayus — Nahusa  —  Yayati  —  Puru — Janame  jaya — Pracinvan    -  -   Pravira  —   Namasyu  — Vitabhaya  —  Sundu    -  Bahuvidha —  Sarhyati  —  Raho- vadi — Raudra^va — Matinara — Santurodha — Dusyanta — Bharata — Suhotra — Suhota — Gala  —  Garda  —  Suketu — Brhatksetra — Hasti — Ajamldha — Rksa —  Samvarana — Kuru  -  -  Jahnu — Suratha  —  Viduratha   —   Sarvabha- uma— Jayatsena — Avyaya —  Bhavuka  —  Cakroddhata — Devatithi — Rksa — Bhima — Pratica— Pratipa — Devapi. Pratipa   had    three   sons   named   Devapi,  Santanu  and Balhlka.  Santanu  succeeded  Pratipa  as  king  as  his  elder brother  had  taken    to   sarmyasa   as   a  boy.  (Adi   Parva, Chapter  94,  Verse  61). 2)  Devapi  resorted  to  the  forest.  Devapi  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  Pratipa  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  Santanu  as his  successor.  The  youngest  brother  Balhlka  went  and stayed  in  his  mother's  house.  Devapi  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.  Devapi  did  tapas  at  the  Prthudaka  tirtha  in the  interior  of  Kuruksetra  and  ultimately  attained salvation.  (Salya  Parva,  Chapter  39,  Verse  37) . DEVAPI  II.  A  warrior  who  fought  on  the  Pandava  side in  the  great  war.  He  hailed  from  Cedi.  Kama  killed him.  (Karna  Parva,  Chapter  56,  Verse  48). DEVAPRASTHAM.  A  city  in  the  northern  borders  of ancient  India.  King  Senabindu  had  his  capital  there. (Sabha  Parva,  Chapter  27,  Verse  13) DEVAPRATHA.  A  king  of  the  Yayati  dynasty.  (Bhagavata, Navama  Skandha). DEVAPRATISTHA.  The  sacred  rite  of  installation  of Devas  (idols)  in  temples  for  which  definite  rules  have been  laid  down  by  great  acaryas.  According  to  the rules  Vasudevamurti  is  to  be  installed  in  the  centre  of the  pancaya tanas,  (the  Sri  kovil — the  sanctum  sancto- rium  and  the  four  paths  used  for  the  procession  of  the deity,  around  it) .  The  murtis  Vamana,  Narasirhha, Hayagriva  and  Varaha  are  to  be  installed  in  the  zones I.    Svapnamantra: Om    namah  sakalalokaya  Visiiave  prabhavisnave/ Visvaya  visvarupaya  svaprndhipataye  namah  // Acaksva  devadevesa  prasuptosmi  tavantikam/ Svapne  sarvani  karyani  hrdistani  tuyanime" Om  Om  hum  pha{  vi?nave  svaha. (corners)  dominated  by  Agni,  Nirrti,  Vayu  and  Isana respectively.  Narayanamurti  should  be  installed  at  the centre  of  the  prasada.  Ambika  should  be  installed  in Agni's  corner,  Aditya  in  Nirrti 's  corner,Brahma  in  Vayu's corner  and  Sivaliiiga  in  the  Is  ana  corner.  Liriga  in  the form  of  Rudra  should  also  be  installed  in  the  Igana corner;  or  it  may  be  installed  in  all  the  nine  corners  or zones.  In  that  case  Vasudevamurti  should  be  installed  at the  centre.  All  the  Devas  bearing  the  name  Rama must  be  installed  to  the  east  of  the  Prasada.  Lokapala- kas  like  Indra  should  be  installed  at  the  eight  places starting  with  the  east.  In  Pancayatana  pratistha  Puru- sottama  should  be  installed  at  the  centre.  Mahalaksmi and  Vaisravana  are  to  be  installed  to  the  east  of  the Prasada,  and  the  Matrs  in  the  south.  Subrahmanya, Ganapati,  Is  ana  and  the  planets  (grahas)  like  Sun should  be  installed  in  the  west.  Dasavataramurtis  (ten incarnations  of  Visnu)  should  be  installed  in  the  North. Candika  should  be  installed  in  Agni's  zone,  SarasvatI in  Vayu's  zone,  Ambika  in  Nirrti's  zone  and  Sri  Bhaga- vati  in  liana  zone.  In  temples  with  thirteen  Alayas Visnu  should  be  installed  at  the  centre.  Murtis  like Kesava  should  be  in  the  east. Devapratimas  (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.  Pandura (white),  Aruna( red) ,  Pita  (yellow)  and  Krsna  ( 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  Narasirhha mantra    the   attributes  of  any  of  the    specified    varnas 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  gen- der. 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,  Vanayajna  should be  performed  first.  To  worship    the   forest   from   which the   stone  for  the  idol  was  to  be  obtained  is  vanayajna. A  specified  place  in  the  forest   should   be   dug   up,    the pit    treated   with  cow-dung  and  a  small  platform  raised and  Visnu  worshipped  thereon.  After  sacrificial  offerings etc.    instruments   for  the   c  instruction   of  the    idol  like taiika  (chisel)  should  be   worshipped.    To   sprinkle   on the   stone   Salitoya    (water   in   which  paddy  grains  are put)  purified  with  the  chanting  of  astramantra   is    the next    step.    After  that  bhutabali  (offerings  to  the  spirits of  the   stone)    should    be    performed   upon   which    the bhutas  residing  inside    the   stone   will    quit.    Then    the acarya  should  go  to  sleep  repeating  the  svapna  mantra.1 DEVAPUSKARINl 212 DEVASARMA  IV If  he  dreams  good  dreams  everything  is  quite  right; if  bad  dreams  are  dreamt,  the  next  morning  narasirhha- homa  should  be  performed,  the  stone  given  offerings with  chanting  of  astramantra.  The  edge  of  the  instru- ments 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  puja  the  work  on the  idol  should  be  started.  (Agni  Purana,  Chapter  43). DEVAPUSKARIIVl.  A  very  ancient  tirtha  in  India  a  dip in  which  is  as  efficacious  as  performing  an  Asvamedha yajfta.  (Vana  Parva,  Chapter  85,  Verse  45) . DEVARAJA  I.  A  king  in  ancient  India  who  spent  his days  in  the  assembly  of  Yama  worshipping  him.  (Sabha. Parva,  Chapter  4,  Verse  26). DEVARAJA  II.  An  immoral  brahmin  who  had  been  a trader  in  Kiratanagara.  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  Pratisthananagara  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 Siva  for  a  month  he  had  the  good  fortune  to  go  to  Mount Kailasa  after  his  death.  ( Siva  Purana  Mahatmyam) . DEVARAKSITA.  Sister  of  Devaki,  mother  of  Sri  Krsna. (See  Devaki). DEVARANYA  (M).  A  holy  centre.  It  was  here   where Amba,  daughter  of  the  KaSi  king  did  tapas.      (Udyoga Parva,  Chapter  186,  Verse  27). DEVARATA    I.  A   king   who    nourished     in     Dharma- putra's  assembly.  (Sabha  Parva,  Chapter  4,  Verse  26) . DEVARATA  II.  (Sunassepha). General.  A  king  of  Mithila.  The  kings  of  Mithila  were commonly  called  Janaka.  Devarata  was  called  Devarata Janaka.  ( See  Janaka) . 2)  Genealogy.  From  Visnu  descended    thus: — Brahma, — Bhrgu — Cyavana — tJrva —  Rclka —  Devarata  (Sunasse- pha).  (For  details  see  Sunassepha). DEVARATA  III.  A   house-holder  whose  daughter  Kala was  married  by    Sona.     Kala   was    killed   by   Marica. Devarata   and   Sona    along  with   VisVamitra  went    to Sivaloka  in   search  of  Kala.   As  Kala  had,  at  the    time of  her  death,  uttered  the  word   'Hara'    (Siva)    she  had gone  to  Mount  Kailasa  and  was  spending  her  days  in  the service    of  Parvati  who,   after  making  Kala   and  Sona participate  in   Somavaravrata  sent    them  back  to  earth. (Padma  Purana,  Patala  Khanda,  Chapter  112). DEVASAMAM.  A  mountain.  Here  lived   Agastya   in  his as'rama  for   some    time.    (M.B,  Chapter  88,   Verse  17). DEVASARMA  I.  A  very  reputed  muni.    He  had  a  wife called  Ruci  and  a  disciple  called  Vipula.  (See  Vipula III). DEVASARMA  II.  A  Brahmin,  an  erudite  scholar  in  the Vedas.  His  story  was  once  told  to  Parvati  by  Siva  as follows  : — Devasarman,  the  very  erudite  brahmin  scholar  in  the Vedas  came  to  be  much  respected  by  the  people  of  the four  varnas  (Castes)  because  of  his  constant  and  unfail- ing 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  sukla- pancaml  in  Prosthapada  (Bhadrapada)  which  is  one  of the  dvadasacandra  masas  (the  12  solar  months). That  day  was  his  father's  death  anniversary  ( Sraddha day)  for  which  he  would  invite  Brahmins  on  the  pre- vious evening.  And,  in  the  morning  he  would  get  cook- ed rice  by  his  wife  in  18  different  ways  for  the  gratifica- tion of  the  departed  soul.  Then  will  he  feed  the Brahmins.  On  one  such  day  he  duly  treated  a  Brahmin 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  Vasistha  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  medita- ting for  some  time  the  great  sage  told  the  brahmin  as follows  : — "Look  here,  the  ox  was,  in  its  previous  birth,  a  great brahmin  in  Kundinanagara.  He  did  not  observe  the Sukla-pancami  in  the  month  of  Prosthapada,  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  Brah- mins on  the  first  day  of  her  monthly  period  the  Brah- min's wife  was  born  as  a  dog.  As  for  the  husband,  he was  born  an  ox  as  he  not  only  did  not  observe  the Sukla-pancami  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,  Vasistha  advised  him to  observe  the  Rsi  pancami  in  the  month  of  Prosthapada (Bhadrapada).  He  did  so  and  his  parents  blessed  him and  attained  salvation.  (Padma  Purana,  Chapter  78). DEVASARMA  III.      (See  Mitrabheda) . DEVASARMA  IV.     The  hero  of  a    story    told  by  Visnu- Sarman. Visnusarman,  the  intelligent  preceptor,  told  five  stories based  on  five  tactics  to  educate  the  five  dull  sons  of emperor  Sudarsana.  The  fifth  tactics  is  called  asarhprek- syakaritva.  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.  Devasarman  is  the  hero  of  one  of the  stories. Story  one.  Once  upon  a  time  there  lived  in  Gaudadesa DEVASARMA  V 213 DEVASMITA a  brahmin  called  Devasarman  with  his  wife  Yajnasena. When  his  wife  got  pregnant  Devasarman  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  brahmacari  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  cul- tivation 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  Somasarman, 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  Yajnasena  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  Devasarman  for  food,  the  day being  Amavasi  when  Brahmins  were  fed  well  and  also given  daksina,  (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  bath- ed 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  ser- pent strayed  all  over  there  truth  and  light  dawned  on him.  Yajnasena,  who  had  returned  after  bath  by  now also  found  fault  with  him. The  second  story.  Once  there  was  a  Brahmin  in  very  indi- gent 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  sannyasins 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  sann- yasins beaten  to  death  would  turn  into  pot-fulls  of treasure.  And,  one  day  some  sannyasins  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  Sula  (a  three-pronged  weapon) . DEVA&ARMA  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  ap- pear and  bless  him.  Once  Devasarman  went  to  Pitrloka with  his  pitrs,  and  he  got  restless  and  sorry  to  find  other pitrs  living  there  in  greater  comfort  than  the  pitrs  of his  parents.  When  he  was  told  that  the  better  fate  of the  other  pitrs  was  due  to  their  sons  performing  Sraddha at  Mahisagarasangama  he  returned  to  earth  and  with  the help  of  other  people  did  Sraddha  at  the  sangamaand thus  raised  the  condition  of  his  pitrs.  (SkandhaPurana. Skandhas  1 ,  2  and  3) . DEVASARMA  VI.  A  Brahmin  who  lived  on  the  nor- thern side  of  river  Kaverl.  The  following  story  about him  is  told  in  chapters  2,  4  and  12  of  the  Skanda Purana. One  day  in  the  month  of  Karttika  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  Karttika. While  the  Brahmin,  thus  turned  into  rat,  was  roaming about  in  the  forest  it  saw  Visvamitra  maharsi  seated under  a  tree  with  his  disciples.  The  maharsi  was  telling the  disciples  about  the  greatness  of  Karttika.  The  Brah- min boy — turned  cat — heard  the  story  and  reverted  to its  old  form  as  the  Brahmin  boy. DEVASARMA  VII.     See  Maya  Siva. DEVASATTRA(M).  A  yajna.  (See  Vana  Parva, Chapter  84,  Verse  68) . DEVASENA  I.  A  very  intelligent  king  who  ruled  his country  with  Sravasti  as  his  capital.  (See  Unmadini) . DEVASENA.  II.     Husband  of  Klrtisena.  (See  Kirtisena) . DEVASENA.  Daksa's  daughter  and  wife  of  Subrah- manya and  a  woman  of  rare  beauty  and  purity.  Dait- yasena and  Devasena,  daughters  of  Daksa,  used  to enjoy  themselves  at  Manasa  saras.  One  day  Kesi,  the asura  saw  them  and  craved  for  their  love.  Daityasena agreed  to  become  his  wife,  but  Devasena  refused,  and she  prayed  for  the  help  of  Indra,  who  happened  to come  there  at  the  moment.  Indra  and  Kesi  fought with  each  other.  Keii  used  the  club  against  Indra,  who broke  it  into  two  with  his  vajrayudha.  Then  Kesi  hurled a  mountain  at  Indra,  who  cut  it  also.  Frightened  to death  Kesi  then  ran  away  with  Daityasena  to  safety, and  Devasena  expressed  her  desire  to  Indra  to  have one  who  could  defeat  the  Devas,  Danavas  and  Yaksas as  her  husband.  But,  Indra  could  not  find  such  a  one in  the  whole  universe.  Indra  told  Brahma  about  it. The  Devas  put  their  heads  together  and  brought  forth Subrahmanya  from  Siva  to  be  her  husband.  In  the war  between  the  Devas  and  the  asuras  Devasena  helped Subrahmanya,  and  the  asuras  were  completely  destro- yed. (Vana  Parva,  Chapters  223,  224). DEVAS  1LA.     See  Gayatlrtha. DEVASMITA.  A  Gem  of  a  woman  who  was  much  devoted to  her  husband.  The  story  of  Devasmita  has  been  so often  quoted  in  ancient  Indian  literature.  She  was  the daughter  of  a  Vaisya  called  Dharmagupta  and  was married  to  Guhasena,  son  of  a  Vaisya  called  Dhana- datta,  who  belonged  to  Tamraliptinagara. After  the  death  of  his  father  Guhasena  decided  to  go  to Katahadvipa  for  trade,  and  Devasmita,  a  very  suspici- ous wife,  objected  to  it.  When  his  other  relations  began pressing  him  to  go  to  the  dvipa  for  trade  and  his  wife not  to  go,  Guhasena  could  not  take  a  decision  on  the DAVASMITA 214 DEVAVAR1VIN1 matter.  He  began  a  penance  so  that  God  might  take the  decision  in  the  matter.  Devasmita  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  Kafahadvlpa,  and  Devasmita  sta- yed at  home  with  her  eyes  fixed  on  her  lotus  flower. Guhasena  reached  the  dvipa  and  traded  in  gems.  Every- body was  surprised  to  find  in  his  hands  a  lotus  flower which  never  faded.  Four  Vaisya  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  question- ed 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  infor- mation that  he  was  not  returning  in  the  near  future, and  they  then  came  to  Tamralipti. At  that  time  there  lived  in  Tamralipti  a  bogus  Sannya- sini(a  female  anchorite)  called  Yogakarandika.  The  four youths  from  Katahadvlpa  visited  her,  and  she  under- took to  fulfil  their  desire.  She  asked  them  to  halt  at  her house  and  then  went  to  Devasmita  with  some  refreshments. Devasmita's  bitch  barked  very  violently  at  the  bogus  an- chorite 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.  Her- self (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  punish- ment for  which  she  was  born  as  dog  in  this  life.  Yet,  she remembers  her  past. Though  Devasmita  saw  through  the  false  and  trea- cherous heart  of  the  bogus  anchorite,  without  expres- sing it  she  talked  in  all  respect  with  her.  Believing  that she  had  succeeded  in  her  mission  she  told  Devasmita about  the  four  youths  who  had  come  from  Kataha- dvlpa, and  Devasmita  welcomed  the  idea  very  gladly. Devasmita  got  some  liquor  and  mixed  poison  in  it. When  it  was  night  one  of  the  Vaisya  youths  came,  and after  rendering  him  unconscious  by  administering  the poisoned  liquor  to  him  Devasmita  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  visi- ted Devasmita  one  after  the  other  in  the  next  three days,  and  they  too  underwent  the  same  experience  as  the first  one.  Lastly  the  bogus  sannyasini  also  was  got  down and  Devasmita  cut  her  limbs  and  sent  her  away.  And, after  this  Devasmita  put  on  the  garb  of  a  merchant  and went  to  Katahadvlpa  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  prajaparisat  (popu- lar assembly) .  The  King  accordingly  convened  a  session of  the  assembly  and  Devasmita  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.  (Kathasaritsagara, Kathamukhalambakam,  Taranga  5) . DEVASRAVAS  I  A  king  of  the  Yayati  dynasty.  (Bha- gavata,  Navama  Skandha). DEVASRAVAS  II  A  Rsi  born  in  Visvamitra's  family. He  was  a  mantrika  of  the  Kusika  gotra  (Santi  Parva, Chapter  47,  Verse  5) . DEVASRUTA.     A  son  of  Sukamuni.     Suka,  the  son  of Vyasa   married    Pivari,    the    beautiful    daughter  of  the Pitrs,  and  to  them  were  born  four  sons,    Krsna,  Gaura- prabha,  Bhfiri  and  Devasruta,  and  one  daughter,  Kirti. (Devibhagavata,  Prathama  Skandha). DEVASTHANA. General.  A  maharsi,  who  was  a  friend  of  the  Pandavas. Other  information.  ( 1 )  After  the  great  war  was  over  this  muni visited  Dharmaputra  and  induced  him  to  perform  yajfias. (2)  Along   with   some   other   munis    he   gave  spiritual advice    to   Dharmaputra   and    comforted    him.     (Santi Parva,  Chapter  37,  Verse  27) . (3)  He   was   one   of  the  munis,  who  visited  Bhisma  on his  bed  of  arrows.     (Santi  Parva,  Chapter  47,  Verse  5) . DEVASURAYUDDHA  (S)  Wars  between  the  gods  and asuras.  Altogether  twelve  wars  were  fought  between the  Devas  and  the  asuras,  viz.  Narasirhha,  Vamana, Varaha,  Amrtamathana,  Tarakamaya,  Adibaka,  Trai- pura,  Andhaka,  Vadha,  Vrtravadha,  Dhvajapata, Ha.la.hala  and  Kolahala.  Hiranyakagipu,  the  daitya was  killed  by  Narasirhha.  Vamana  took  Mahabali captive  after  measuring  the  three  worlds  in  one  stride. Hiranyaksa  was  killed  in  fighting  in  the  sea  by  Varaha with  its  tusks.  Indra  defeated  Prahlada  and  in  the Tarakamaya  war  also  killed  his  son  Virocana  who  had planned  to  kill  him  (Indra).  As  the  Devas  could  not kill  the  danavas  of  Tripura,  Trilocana  killed  them. Vrtra  who  was  aided  by  the  danavas  was  killed  by Indra  with  the  help  of  Visnu.  Indra  himself  killed Vipracitti  and  his  followers  who  became  invisible  by maya  after  the  felling  of  the  dhvaja  (flag  staff),  and  in the  course  of  celebrating  their  victory  the  Devas  defeat- ed Sandamarka  at  the  yajnavabhrtha  (Bathing  at  the close  of  the  yajiia) .  Thus  were  waged  twelve  wars between  the  Devas  and  the  Asuras.  (Padma  Purana, Part  4,  Chapter  13). DEVASVAMI.  A  Brahmin.     (See  Vararuci) . DEVATITHI.  A  king  born  in  the  Puru  dynasty.  Akrodha was  his  father  and  Karambha,  daughter  of  the  king  of Kalinga,  his  mother.  (Adi  Parva,  Chapter  95,  Verse  22) . Devatithi  had  wedded  Maryada,  daughter  of  the  King of  Videha.  (Adi  Parva,  Chapter  95,  Verse  23). DEVAVAHA.  A  king  of  the  Yayati  dynasty.  (Bhagavata, Navama  Skandha). DEVAVANAM.  A  sacred  place.  The  rivers  Bahuda  and Nanda  flow  along  this  place.  (Vana  Parva,  Chapter  87, Verse  2g) DEVAVARNINl.  Daughter  of  Bharadvaja  maharsi.  Muni Visravas  married  her  and  to  them  were  born  a  son DEVAVATI I 215 DEVAYANI called  Kubera.   (See  Kubera). DEVAVATI  I.  Daughter  of  the  Gandharva  called Manimaya.  Suke«a,  the  Raksasa  married  DevavatI,  and three  sons  Malyavan,  Sumali  and  Mali  were  born  to them  who  lived  as  dependants  of  Ravana.  (Uttara Ramayana) . DEVAVATI  II.    Sita,  wife  of  Rama  was  Devavati  in  her previous  birth.     (See  Sita  for  information  for  Devavatl's death  in  fire  and  rebirth  as  Sita) . DEVAVATI   III.    Daughter  of  the  daitya  called  Manda- ramall.   (See  Visvakarman,  Para  2). DEVAVlTI.  Daughter-in-law  of  king  Agnidhra.  Purva- citti,  the  apsara  woman  was  the  king's  wife  and  they  had nine  sons  called  Nabhi,  Kirhpurusa,  Hari,  Ilavrta, Ramuka,  Hiranjaya,  Kuru,  Bhadrasva  and  Ketumala, and  these  sons  married  the  following  daughters  of  Meru, viz.  MerudevI,  Pratirupa,  Ugradarhstrl,  Lata,  Ramya, Syama,  Niirl,  Bhadra  and  Devavlti.  Thus  Dcvaviti  be- came the  wife  of  Ketumala.  (Bhagavata,  Paficama Skandha) . DEVAVRATA  I.  Bhisma  (See  Bhisma  for  details). DEVAVRATA  II.  A  brahmin  who  believed  in  yajnas. He  once  received  without  due  regard  and  with  indif- ference the  tirtha  water  given  to  him  by  a  devotee  of Krsna  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  Sri Krsna  made  a  flute  out  of  that  bamboo  stem,  and Devavrata  thus  attained  redemption.  (Padma  Purana, Patala  Khanda,  Chapter  73) . DEVAVRDHA  I.  A  warrior,  who  fought  against  the Pandavas  in  the  Kuruksetra  war  (Kama  Parva,  Chap- ter 85,  Verse  3). DEVAVRDHA  II.  A  king   who,  along  with  his    subjects attained   heaven    as   he    had   made  a   gift  of  a    golden umbrella.  (Santi  Parva,  Chapter  234,  Verse  21) . DEVAYAJANAM.  The  place   called    Prayaga  which  is considered  to  be  the  yajnic  centre  of  the   Devas.  Amba, daughter   of  the    King  of  Kag  I  did  rigorous  tapas  here. (Udyoga  Parva,  Chapter  186,  Verse  27) . DEVAYAjI.  A  warrior  of  Subrahmanya.     (Salya    Parva, Chapter  45,  Verse  7) . DEVAYANI.  Sukracarya's  daughter. 1)  Birth.  Svayambhuvamanu,  son  of  Brahma  had  two sons:  Priyavrata  and  Uttanapada.  Priyavrata  wedded Suriipa  and  BarhismatI,  two  very  beautiful  daughters of  Visvakarmaprajapati,  and  he  had  by  Surupa  ten sons  called  Agnidhra,  Idhmajihva,  Yajnabahu, Mahavira,  Rukmasukra,  Ghrtaprstha,  Savana,  Medha- tithi,  Vltihotra  and  Kavi  as  also  a  daughter  called UrjasvatI  who  was  the  youngest  of  the  whole  lot.  Of the  above  ten  sons  Kavi,  Savana  and  Mahavira  were spiritual  giants  and  great  sages.  Uttama,  Tapasa  and Raivata,  the  three  sons  of  Priyavrata  by  his  second  wife BarhismatI  turned  out  to  be  manvantaradhipatis. Crjasvati,  the  only  daughter  of  Priyavrata  was  married to  Sukracarya,  preceptor  of  the  asuras.  DevayanI  was Sukracarya's  daughter  by  Crjasvati.  (Devlbhagavata, Astama  Skandha) . 2)  Curse  by  Kaca.  Kaca,  son  of  Brhaspati  became Sukracarya's  disciple  to  learn  Mrtasanjivanl  vidya (the  science  to  ward  off  death  for  ever).  DevayanI fell  madly  in  love  with  Kaca.  But,  after  his  studies under  her  father  were  over  Kaca  returned  to  dcvaloka without  marrying  DevayanI,  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)  DevayanI  in  a  neglected  well.  Once  Vrsaparvan  was  the king  of  the  asuras,  and  Sukracarya  lived  in  his  palace. Sarmistha,  the  daughter  of  the  king  and  DevayanI,  the daughter  of  Sukracarya  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 Sarmistha  got  and  wore  was  Devayam's  clothes.  DevayanI ran  after  Saimistha  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,  Sarmistha calling  Sukracarya  a  beggar  living  in  her  father's palace  for  his  food.  Not  only  that,  she  pushed  DevayanI into  a  neglected  well  and  went  her  way. At  that  time  prince  Yayati,  son  of  Nahusa,  was  hunting in  that  forest.  Feeling  very  thirsty  he  came  to  the  well for  a  drink  and  therein  saw  DevayanI  in  tears.  He brought  her  out  from  the  well  and  leaving  her  there went  on  his  way. Sukracarya  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 Gurnika  to  seek  for  DevayanI.  She  found  her  out  in the  forest.  But,  DevayanI  refused  to  return  home  as she  did  not  want  to  continue  as  the  daughter  of  one who  lived  on  the  charity  of  Sarmistha  and  her  father. Gurnika  carried  back  this  news  to  Sukracarya,  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  Sarmistha,  and  sent  word  to Vrsaparvan  that  they  were  not  returning  to  the  palace. Vrsaparvan  realised  that  if  Sukracarya  quarrelled with  him  the  whole  asura  world  also  would  become divided.  He,  therefore,  tried  his  best  to  pacify  the acarya  and  his  daughter.  At  last  DevayanI  agreed  to  re- turn to  the  palace  in  case  Sarmistha  went  to  her  with  one thousand  of  her  maids  to  serve  as  her  (Devayanl's)  maids. Vrsaparvan  acted  accordingly  and  DevayanI  was satisfied  and  returned  to  the  palace  with  her  father. (Adi  Parva,  Chapter  78  onwards.) 4)  Wedding  of  Devaydni.  Some  time  afterwards  when DevayanI  was  sporting  in  the  forest  with  Sarmistha  and others,  King  Yayati  happened  to  pass  that  way.  They recognised  each  other  and  DevayanI  requested  Yayati 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. Yayati  realised  only  too  well  that  it  was  really  danger- ous to  marry  the  daughter  of  Sukracarya  in  the  forest secretly  and  he,  therefore,  rejected  Devayanl's  request. But,  she  got  down  her  father  there  and  with  his  per- mission Yayati  married  her.  He  also  got  much  wea  1th by  way  of  dowry.  Sarmistha  and  her  maids  accompanied DevayanI  but  Sukracarya  warned  Yayati  that  on  no account  should  he  touch  Sarmistha. With  his  wife  and  her  attendants  Yayati  returned  to his  palace;  but  he  put  Sarmistha  and  her  maids  in DEVI 216 a  place  newly  built  for  the  purpose.  Devaya.nl  delivered a  child  in  due  course  and  it  was  named  Yadu.  Sarmis- tha  one  day  met  Yayati  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 Sukracarya,  he  at  last  succumbed  to  the  eloquence  of Sarmistha.  She  got  pregnant  by  him  and  the  child she  delivered  was  called  Druhyu. Devayani  was  alarmed  at  the  birth  of  a  child  to Sarmistha,  who  was  unmarried,  and  questioned  her about  it.  Sarmistha's  answer  that  a  brahmin  stranger, who  came  that  way  was  the  father  of  her  child  satisfied Devayani. Ere  long  another  son,  Turvasu,  was  born  to  Devayani, and  Sarmistha  too  delivered  two  children  called Anudruhyu  and  Puru.  Thus  the  mistress  (Devayani) had  two  sons  and  her  servant,  Sarmistha  three  sons. While  Yayati  and  Devayani  were  one  day  strolling  in the  garden  the  sons  of  Sarmistha  came  there.  She noticed  the  close  resemblance  of  those  boys  to  her husband  (Yayati)  and  it  kindled  her  wrath.  Though Yayati  did  not,  because  of  the  presence  of  Devayani, notice  the  children,  when  she  asked  them  who  their father  was,  they  answered  "Yayati",  whereupon  in great  rage  she  ran  up  to  her  father.  Yayati  too  followed her.  Devayani  told  her  father  about  the  infidelity  of Yayati  and  he  (Sukra)  cursed  that  Yayati  be  afflicted with  old  age.  When  Yayati  asked  for  redumption  from the  curse  Sukracarya  told  him  that  he  could  exchange his  old  age  for  the  youth  of  somebody  else. Yayati  then  called  together  all  his  five  sons  and  asked them  whether  anyone  of  them  was  prepared  to  exchange his  (son's)  youth  for  his  (Yayati's)  old  age  for  one thousand  years.  The  three  elder  sons  refused  to  agree to  the  proposal,  but  the  fourth  son  Puru  gladly  exchan- ged his  youth  with  his  father's  old  age.  After  spending his  life  in  youthful  enjoyment  for  one  thousand years  Yayati  returned  his  youth  to  Puru,  and  Puru assumed  Kingship  of  the  country.  (Adi  Parva,  Chapters 81-83). 5)  Synonyms  for    Devayani.  Aus"anasl,  Sukratanaya  and Bhargavi. DEVI. 1)  Beginning:  While    Mahavisnu   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: Sarvam  khalvidamevaham Nanyadasti  sanatanam. (All  that  is,  I  am.  There  is  nothing  eternal  but  me.). This  declaration  astonished  Visnu,  but  he  could  not understand  who  made  it.  While  he  was  meditating upon  it,  Devi  appeared  to  him  in  the  following  manner. Devi1  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), Bhiiti  (riches  and  prosperity),  Buddhi  (intelligence), Mali  (intellect) ,  Kirti  (reputation) ,  Dhrti  (understanding i .  Ratir  bhutistatba  buddhirmati  kirtih  smrtirdhrtih.  ( Sraddha,  medha,  svadha,  svaba  Ksudha,  nidr'a,  daya,  gatih    / .oiiargavi. >EVI.   (Mahamaya).  Though  Devi  is  without  a   beginn- ing it  is  told  how  she  became  first  visible  to  living  beings. DEVI capacity),  Smrti  (ability  to  remember),  Sraddha  (atten- tion, concentration),  Medha  (intellect),  Svadha,  Svaha, Ksudha  (thirst),  Nidra  (sleep) ,  Daya  (compassion)  ,Gati, (momentum),  Tus^i  (pleasure,  happiness)  Pustf  (growth, progress),  Ksama  (patience,  forberance),  Lajja  (sense of  shame ),  Jrmbha  andTandra  (laziness). And,  the  Devi  spoke  to  Mahavisnu  as  follows: — After all,  what  is  there  to  be  wondered  at.  Whenever  the world  faced  the  phenomenon  of  Srstisthitilaya  (crea- tion, existence  and  absorption  into  the  primordial  force) you  too  have  come  up  due  to  the  power  of  Maha.sakti. As  for  ParaSakti  ( the  ultimate,  universal  force)  it  is above  and  beyond  all  attributes.  We,  all  of  us,  possess attributes.  From  the  nabhi  (navel)  of  yourself  in  whom sattvaguna  (gentle  attributes)  predominates  will  be born  Brahma  in  whom  rajoguna  (active  attributes) will  predominate,  and  from  the  centre  of  his  brows will  be  born  Rudra  with  tamoguna  (black,  destructive attributes).  Brahma,  by  the  force  of  his  tapas  will  earn powers  of  creation  and  will  with  his  rajoguna  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  sattvic force  which  depend  on  you  for  the  purpose  of  creation. All  creations  of  worlds  have  been  made  according  to the  suggestions  of  Devi. 2 )  Origin  of  Devi.    Once   King  Janamejaya  questioned Vyasa   about   the   birth   of  Devi  to  which  he  replied   as follows : — Even  Brahmavisnumahesvaras  (Brahma,  Visnu  and Siva — the  Hindu  trinity)  are  not  capable  of  thinking about  the  origin  of  Devi.  Then,  what  about  me?  Yet let  me  make  an  attempt.  All  the  forces — everything — which  appear  in  various  names  and  forms  are  in  fact Devi  herself,  her  different  manifestations.  Just  as  a master  actor  appears  on  the  stage  in  different  roles  for the  delectation  of  the  audience  the  formless  Devi,  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. (Devi  Bhagavata,  Pancama  Skandha). 3)  Five  forms  of  Devi.    When  primordial  nature  (Mula- prakrti)    incarnated  or  manifested  in  the  form  of  Visnu the  desire  for  creation  raised  its  head  in  him.    And,    at once    the   Devi — female — aspects    in    Visnu  manifested in  five  forms  like  Durga,  LaksmI,  SarasvatI,  Savitrl  and Radha.     These    five     forms    are    designated    as      the Pancadevis.    Brief  notes  on  the   five    Devls   are    given below. (1)  Durgadevi.  Mother  of  Ganesa  bhagavan.  (God  with the  elephant's  head).  She  is  the  consort  of  Siva. Narayani,  the  Visnumaya,  is  none  else  than  Durga. She  is  also  perfect  Brahma,  the  one  and  the  only  one with  no  second  to  it.  She  is  worshipped  by  Devas  like Brahma  and  by  sages  and  maharsis.  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 Tustih  pustih  ksama  lajja   jimbha  (andra  ca  iaktavah  / Samsthitnh   sarvalah    pf,r.<vc   Mahadevyah   prthak  prthak.  // (Devi  Bhagavata,  Prathama,  Skandha) . DEVI 217 DEVI pleasure  in  removing  the  worries  and  sorrows  of  devo- tees who  seek  refuge  in  her.  She  is  all-power,  achieve- ments and  assets  personified.  All  imaginable  permuta- tions and  combinations  of  every  attribute  comprise  in her  and  she  it  is  who  activates  the  universal  soul. 2)  Laksmi.  This  Devi  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  Vaikuntha,  as  MahalaksmI  she is  ever  engaged  in  the  service  of  her  husband,  Visnu. 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)  Sarasvati.  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  Sri  Krsna.  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  understand- ing. She  is  the  goddess  of  language  and  learning  (Vanl- mata)    and    without  her  human  beings  would  lose  their capacity  to  speak. (4)  Savitridevi.  She  is  mother  of  the  four  varnas  (castes, classes)   Vedfuigas,  the    tantric   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  Devi. (5)  Rddhddevi.  RadhikadevI,  fifth  of  the  pancaprakrtis  is the   presiding   deity   over    the  five  pranas  and  She  is  of the  form  of  those  pranas.  She  is  exceptionally   beautiful endowed   with   all   fortunes  and  happiness,  sublime  and serious,  and  the  consort   of  Sri    Krsna   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  Varaha Kalpa    as    the  daughter  of  Vrsabhanu,  and  because  her sacred  feet  trod  over  this  land,  Bharata  (India)  became holy.    Once  Brahma  did  tapas  for  60,000  years  to  have a  glimpse  of  the  Devi's  lotus  feet,  but  could  not.  People were  able  to  see  her  only  after  she,  in  unbounded   com- passion   for    the  world,  incarnated  herself  in  Vrndfivana (See  Prakrti). 4)  Amsarupa(s)  — partial  manifestations  of  Devi.  The above  discussion  was  concerned  with  the  five  forms  of  the Devi  in  her  full  and  complete  forms.  Now,  there  are six  other  Devls,  who  are  partial  manifestations  or  born from  certain  parts  of  the  Devi. (1)  Gangadevi.     This  Devi    who   flows  in    the  form  of water  and  washes  off  men's  sins    takes   her  origin  from the  body  of  Mahavisnu.    (There  is  another  story  which traces  Ganga's  origin  to    the   Anda    (egg   or    seed)    of Brahma ) .  ( See  Gaiiga) . (2)  Tulasi.     She  is  the   lover   and  also    the    servant  at the  feet  of  Visnu.    She  also   washes   off  men's  sins  and promotes  their  welfare.    (See  Tulasi). (3)  Manasadevi      Manasadevi,  who  was  born  as  a  dau- ghter   of  Ka;'yapa    is    another   partial    incarnation    of Mahamaya.    She  is  a  great    tapasvinl,    a    favourite  dis- ciple of  Sankara,    unique    in   learning   and    erudition, sister  of  Ananta  (the  king  of  Serpents),    the     presiding deity  of  Mantras,  wife  of  Jaratkaru    muni    and  mother of  Astlka  muni.  (See  Manasadevi) . (4)  Devasenadevt.  Since  this  Devi  has  been  born  out  of  a sixth  part  of  Mahamaya  she  is  called  Sasthldevi  also.  It is  this  Devi,  who  gives  children  to  living  beings  and  also protects  them.    For  one  year  from    the   birth  of  a  child this  Devi  should  be   worshipped.    Those   who      cannot afford  it  should  worship    Devi    on  the   6th  or   21st  day after  a  child  is  born.  (See  Devasena) . (5)  Mangalacandika.     She   is    born    from  the     face    of Mulaprakrti.    Anybody   who    propitiates     and    pleases her  will  be  the  recipient  of  all  good  things  like  sons  and grandsons,  wealth,  reputation,    welfare  etc.  (See   Maii- galacandika) . (6)  Bh  umidevi.     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  compas- sion and  sympathy.    (See  Bhumidevi). 5)  Arhtakalddevi(s} .  Another  class  of  devls  who  are also  partial  manifestations  of  the  Supreme  Devi.  They are  born  out  of  the  parts  of  Mahadevi.  The  following are  the  Amsakaladevls. (1)  Svahadevi.     Consort  of  Agni  Bhagavan  (Fire  God). Svaha  is  worshipped  in  all  the  worlds.    If    havis  (obla- tion) is   offered  without  repeating  her  name  the  Devas will  not  accept  it. (2)  Daksinddevi.     Wife  of  Yajnadeva,  this  Devi  is    wor- shipped by  all.  Without  this  Devi  all  Karmans  (actions) in  the  world  will  become  futile. (3)  Diksddevl.  Wife  of  Yajnadeva,  this  Devi  is  worshipp- ed by  all. Dlyate  vimalarh  jfianam Ksiyate  karmavasana  / Tena  dikseti  sa   prokta. The   Devi  grants  pure  knowledge. (4)  Svadhadevi.  Wife  of  the  Pitrs,  worshipped  by  manes and  men.  Offerings  made  to  the    Pitrs  without  honour- ing this  Devi  will  prove  to  be    futile. (5)  Svastidevi.  Consort  of  the  Vayu.  When  offering  Dak  sina and  making  divya-dana  (divine   gifts)    if  'Svasti'  (may good  happen )  is  not  uttered  the    gifts  will  be  of  no  use. (6)  Pustidevi.     Wife  of  Ganapati.  If  this  Devi  ceased  to exist  men  and  women   would   become    feeble,    because she  is  the  source  of  all  strength. (7)  Tuftidevi.  Consort  of  Ananta  worshipped  by    every- body. If  the  Devi  ceased  to    exist    there   would    be   no happiness  in  the  world. (8)  Sampatli  devi.  Wife  of  Isana.  Worshipped  by  Devas and  men.    If  the  Devi  ceased  to  exist    the   whole  world would  become  poor  and  indigent. (9)  Dhrti.     Consort  of  Kapila.  Everybody  worships  her DEVI 218 DEVI all  the  time.  If  the  Devi  ceased  to  exist  the  whole  world would  become  timid  and  cowardly. (10)  Satidevi.     Wife   of  Satya.    Well-wisher  of  all,  this Devi  is  worshipped  by   muktas.    (people    released  from worldly  attachments) .    If  the  Devi  ceased  to  exist  there would  be  no  friendship  and  amity  between    people. (11)  Dqyddevi.     Wife   of  Moha.    If  the  Devi  ceased  to exist  the  world  would  become  hellish  and  a  fierce  battle field. (12)  Pratisthddevi.     Wife  of  Punya.    In  the  absence   of this  Devi,  who  grants  good  and  happy  results  to  people's actions  the   whole    world    would    become  as    though  it were  dead. (13)  Siddhadevl. (14)  Kirtidevi.     Both  the   Devis,    Siddha  and  Klrti    are wives  of  Sukarma.    If   they   ceased    to   exist    the  whole world  would  be  bereft  of  reputation  and  become  lifeless like  a  dead  body. (15)  Kriyadevi.     Wife  of  Udyoga.  If  she  ceased  to  exist the  whole  world  would  become    inactive   and    cease  to function. (16)  Mithyadevi.     Wife  of  Adharma.     Wayward     and characterless  people   worship    this    Devi.    If  the   Devi ceased  to  exist  the  whole  world  as  evolved  by    Brahma would  cease  to  exist.    This  Devi  was  not  seen  anywhere in  the  world  during   Krtayuga.    She   began    to   appear in  a  subtle  form  here  and  there  during   Tretayuga.    In dvaparayuga  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  (Kapaja) . (17)  Sdntidevi.    (see  below) . (18)  Lajjddevi.  Both  the  Devis,  Santi  and  Lajja  are  good- natured  wives.    If  they  ceased  to  exist    the  world  would become  dull  and    sleepy. (19-20-21)  Buddhidevi,  Medhddevi  and  Dhrtidevi.  These three  Devis  are  wives  of  Jnana.  If  they  ceased  to  exist the  world  would  become  steeped  in  ignorance  and foolishness. (22)  Murti.  Wife  of  Dharma.  She  is  very  beautiful  and effulgent.  In  her  absence  the  universal   soul   would  be- come devoid  of  vitality,  helpless    and   meaningless. (23)  Sridevi.     Wife  of  Mall.  Her  absence  will  make  the world  lifeless. (24)  Nidradevi.     Wife  of  Kalagni.    The     Devi,    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  Devi the  world  will  become  a  lunatic  asylum. (25-26-27)  Ratri,  Sandhya  and  Divasa.  These  three  are  the wives  of  Time  (Kala) .  In  their  absence  nobody  would have  any  sense  of  time  and  none  would  be  able  to  cal- culate and  fix  time. (28-29)  Viiappu  and  Daham.  Visappu  =  hunger. Daham  =  thirst.  These  two  Devis  are  the  wives  of greed  (Lobha) .  They  go  about  the  world  affecting people  and  thus  making  them  worried  and  miserable. (30-31)  Prabhddevi  and  Ddhikd  devl  are  the  wives  of Tejas  (Vitality).  Without  them  Isvara  will  find  it  im- possible to  continue  the  function  of  creation. (32-33 )  Mrtyu  and  Jara  are  the  consorts  of  Prakrsta- jvara  and  daughters  of  Kala.  And,  if  they  cease  to  exist, Brahma's  creation  would  also  cease.  (For  Brahma'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 )   Tandrd  and  Priti  are  the  daughters  of  Nidra  and consorts  of  Sukha  (pleasure,  happiness) .  These  Devis  go around  the  world  on  the  orders  of  Brahma. (36-37)  Sraddhd  and  Bhakti  are  the  consorts  of  Vairagya (aversion  to   worldly  comforts,   renunciation)    and  they give  salvation  to  the  souls  of  the  people    in  the  world. Aditi,  mother  of  the  Devas,  Dili,    mother  of  the   Asuras, Surabhi,  mother  of  cows,    Kadru,    mother   of  serpents and  Vinata,  mother  of  Garudas  are  also  involved    in  the process  of  creation,  and  they   are    born    out    of  parts  of Devi. 6)  Idol  of  Devi.     There    are  special  injunctions  for  mak- ing idols  of  the  Devi  for  installation  in  temples.    Candi- kadevi  should  have  twenty   hands.   The   hands    on    the right   side   should      hold     Sula,     sword,      disc,    cord, damaru,  sakti  etc.  and  the  hands  on  the  left  side  should hold  nagapiua,  flag,  club,    mirror   etc.    (There  are  also idols  with  slight  differences  from    the  above). LaksmidevI  would    hold   in   her   right   hand    the   lotus flower  and  a  Kuvala  fruit  in  the  left.    Sarasvatldevi  will have  in  her  hands  books,  aksamala  and  vina.  Gangadevi rides  on  a  makaramatsya  (fish)    holding    in   her    hands a  pot  and  lotus   flowers.   YamunadevI   rides  the    turtle with  a  pot  in  hand  and  she  is  blue  in  colour. Now,  about   the  saptamatrs.  Tumburu,  white  in  colour, and  mounted  on  an  ox  rests  on  a  sula  with  vina  in  hand before  the  Matrs.    Among    the    Matrs    Brahmi  has  four faces,  wears  the  aksamala  and  holds    the   aksapatra  etc. in  her  left    hand.    She   is   seated   on    a   swan.    Saiikari (Mahesvarl)  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.    Kaumari  is   seated  on  the peacock.    She  has  two   hands    in  one   of  which    is  held Sakti  (Vel) .    Laksmi  has  in   her   right   hand  the  conch and  disc,  and  the  club  and  the    lotus   flower    in  her  left hand.    Varahi  rides  the   buffalo  with   staff,    sword,  club and  conch  in  her  hands.    Indram  is    seated  on  the  club, holding  diamond  in   her    hands.    She   has    a    thousand eyes.  Camundi  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  sula  in    the  right  hand.    At times  she  is  seated  on  a  corpse  also. Now,  about  the  idols  of  the  eight   Arhbas.  Rudra  Carc- cika  holds  a  skull,    Sula    and   cord  in    her   hands.    She wears  elephant's   skin,   her  legs   slightly   held  up.     She becomes  Rudracamunda  when  she  assumes  eight  hands, and  holds  the  skull  and    the    damaru.    And  in   dancing pose  she  is  called  Natesvarl,  and  with  four  faces  Mahal- aksml.    She  is  called  Siddhacamunda  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,    damaru    etc.  and    in  he left  hand  the  Trisula,  bell  etc.    Since  the   Devi  is  sarva- siddhipradayika    (giver   of  all    divine     attainments   or assets)  she  is  Siddhayogesvari   also.   There    is    also  an- other Devi  in  this  very   form  who  holds    the    pasa  and Arhkusa  in  her  hand  and  who  is    slightly    red  in  colour. She   is   called    Bhairavl.    When   Bhairavi    assumes    the form  with  twelve  hands  she  is  called  Rupavidya.  All  the DEVlBHAGAVATA 219 DEVlPlTHA above  eight  Devls  were  born  in  burial  grounds  and  are Raudramurtis.  They  are  known  as  the  Astambas. DEVlBHAGAVATA.  The  Saivas  venerate  this  book  as one  of  the  eighteen  Puranas.  But  according  to  the  Vai- snavites,  this  is  an  authoritative  book  of  a  loftier  level than  the  eighteen  Puranas.  (See  under  Purana) . DEVIKA  I.  (VEDIKA).  Daughter  of  Govasa,  the  Sai- bya  King.  She  was  wedded  by  Yudhisthira  in  Svayarh- vara,  and  to  them  were  born  a  son  called  Yaudheya. (Adi  Parva,  Chapter  95,  Verse  76) . DEVIKA  II.  A  holy  centre.  A  dip  in  the  tirtha  there will  give  the  same  result  as  that  of  a  yajtia.  (M.B.  Vana Parva,  Chapter  82,  Verse  102). DEVlPlTHA.  The  dead  body  of  SatidevI  crumbled  into small  pieces  and  fell  in  different  places  in  Bharata. Each  place  where  a  piece  of  the  dead  body  fell,  is  known by  the  name  Devipltha.  There  is  a  reason  why  the dead  body  crumbled  into  pieces. Daksa  performed  a  sacrifice  to  which  Siva  was  not  invit- ed and  SatidevI  came  to  the  sacrifice,  and  committed suicide  by  jumping  into  the  fire.  Siva  who  became  furi- ous, killed  Daksa  and  carrying  the  dead  body  of  his wife  on  his  shoulder,  walked  the  length  and  breadth  of Bharata  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  Siva  from  this  mental disposition,  Mahavisnu,  unseen  by  others,  followed Siva  with  a  bow  and  arrow.  Whenever  it  was  conve- nient Mahavisnu  sent  an  arrow  at  the  body  of  SatidevI, on  the  shoulder  of  Siva.  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  SatidevI came  to  an  end  and  Siva  walked  to  Kailasa.  The pieces  of  the  dead  body  fell  in  108  places,  and  thus  108 Devlplthas  came  into  existence.  The  names  of  the places  and  the  names  by  which  the  Devi  is  known  in such  places  are  given  below. Devlpitha VaranasI Naimisaranya Prayiiga Gandhamadana Daksina  Kailasa  (Manasa) Uttara  Kailasa   ( Manasa) Gomanta 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. Mandara Caitraratha Hastinapura Kanyakubja Malayacala Ekamrapltha Visva Puskara Kedarapltha Himavatprs{ha Gokarna Sthanvlsvara Villv'aka Sri  Saila Bhadresvara Varahasaila Kamalalaya Rudrakoti Kalanjara Name  of  Devi Visalaksi Lingadharini Kumuda Kamukl Kumuda Kumuda Gautami Kamacarini Madotkafa JayantI Gauri Rambha Klrtimatl Visvesvarl Puruhuta SanmargadayinI Manda Bhadrakarnika Bhavanl Villvapatrika Madhavl Bhadra Jaya Kamala Rudram Kali 27.  Salagrama 28.  Sivaliriga 29.  Mahaliiiga 30.  Makota 3 1 .  Mayapuri 32.  Santana 33.  Gaya 34.  Purusottama 35.  Sahasraksa 36.  Hiranyaksa 37.  Vipasa 38.  Pundravardhana 39.  Suparsva 40.  Trikuta 41.  Vipula 42.  Malayacala 43.  Sahyadri 44.  Hariscandra 45.  Rama  tirtha 46.  Yamunatlrtha 47.  Vikota  tirtha 48.  Madhavavana 49.  Godavarltlrtha 50.  Gangadvara 5 1 .  Sivakunda 52.  Devikatata 53.  Dvaravati 54.  Vrndavana 55.  Madhura 56.  Patala 57.  Citrakuta 58.  Vindhya 59.  Karavira 60.  Vinayaka 6 1 .  Vaidyanathatirtha 62.  Mahakala 63.  Usnatlrtha 64.  Vindhyaparvata 65.  Mandavya 66.  Mahesvaripura 67.  Ghagalanda 68.  Amarakantaka 69.  Somes  vara 70.  Prabhasa 7 1 .  SarasvatI 72.  Mahalaya 73.  Payosnl 74.  Krtasauca 75.  Karttika 76.  Varttaka 77.  Sonasarigama 78.  Siddhavana 79.  Bharatasrama 80.  Jalandhara 81.  Kiskindhaparvata 82.  Devadaruvana 83.  Kasmlramandala 84.  Himadri 85.  Kapalamocana 86.  Kayavarohana 87.  Sahkhoddhara 88.  Pindaraka 89.  Candrabhaga 90.  Acchoda 91.  Vena Mahadevi Jalapriya Kapila Mukufesvarl Kumari Lalitambika Maiigala Vimala Utpalaksl Mahotpala Amoghaksl Patala Narayanl Rudrasundarl Vipula KalyanI Ekavira Candrika Ramana Mrgavati Koji Sugandha Trisandhi Ratipriya Subhananda NandinI RukminI Radha ' Devakl Paramesvari Slta Vindhyadhivasinl Mahalaksmi UmadevI Arogya Mahesvarl Abhaya Nitamba Mandavl Svaha Pracanda Candika Vararoha Puskaravatl Devamata Mahabhaga Pingalesvarl Sirhhika Atisankari Utpala Subhadra Mata  (LaksmI) Anariga Visvamukhl Tara Pusti Medha Bhlma Suddhi Mata Dhara Dhrti Kala SivadharinI Amrta DEVISTHANA 220 DHANANJAYA  V 92.  Badaryasrama 93.  Uttarakuru 94.  Kusadvipa 95.  Hemakuta 96.  Kumuda 97.  Asvattha 98.  VaKravanfdaya 99.  Vedapatana 100.  Sivasannidhi 101.  Devaloka 102.  Brahmaloka 103.  Suryabimba 104.  Matrloka 105.  Satitirtha 106.  Ramatlrtha 107.  Citta 108.  Jlva^'arira Urvas  i Ausadhi Kuiobha Manmatha Satyavadini Vandanlya Nidhi Giiyatrl Parvati Indram SarasvatI Prabha Vaisnavl ArundhatI Tilottama Brahmakala Sakti DEVISTHANA.  A  holy  place,  dedicated  to  Sakambhari Devi.  It  is  stated  in  Mahabharata  (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. DEVlTlRTHA(M).  The  common  name  of  three  holy centres  (SankhinI,  Madhuvati,  Mrgadhuma)  in  Kuruk- setra.  Those  who  bathe  in  SankhinI  will  become  beauti- ful in  appearance,  while  those  who  bathe  in  Madhu- vati and  Mrgadhuma  will  get  the  benefits  of  perform- ing a  thousand  godanas  ( gifts  of  cows ) . DHA.  This  letter  means  dharana,  Sobhana,  Dhata,  dhat- tura  (umma  plant) .  (Chapter  348,  Agni  Purana). DHAMA.  A  hermit  who  protected  Ganga-Mahadvara. (Mahabharata,  Udyoga  Parva,  Chapter  111,  Stanza DHAMADHAMA.  A  follower  of  Subrahmanya.  (Sloka 27,  Chapter  46,  Salya  Parva) . DHANAKA.  A  king  of  the  Yayati  dynasty.  (Navama Skandha,  Bhagavata) . DHANAPALA.  A  Vaisya  who  lived  in  the  city  of  Ayo- dhya.  He  built  in  Ayodhya  a  temple  for  the  Sun-god and  appointed,  for  a  year,  paying  his  wages  in  advance, a  scholar  well  versed  in  Puranas  to  read  aloud  the Puranas  in  the  temple.  After  six  months  Dhanapala 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.  (Bhavisya  Purana,  Brahma  Kanda, Chapter  94). DHANASARMA.  A  brahmin  belonging  to  Madhyadesa. Once  when  Dhanasarma  went  to  the  forest  to  get darbha  he  confronted  three  fierce  evil  spirits  and  gett- ing frightened  ran  away  from  them.  But  the  spirits followed  him  and  the  Brahmin  then  cried  and  said "Oh,  please  do  not  harm  me.  Mahavisnu  will  bless you." The  moment  they  heard  the  name  of  Visnu  there  came a  change  in  them.  They  reiterated  their  story  to Dhanasarma.  Their  names  were  Vaisakha,  Sudasa  and Advaita.  Because  of  the  ingratitude  of  Vaisakha  he got  a  nick-name  'Krtaghna'  (ungrateful  man)  also.  All the  three  were  human  beings  in  their  previous  birth. Not  only  that,  Advaita  was  a  king  called  Harivira. All  the  three  became  evil  spirits  because  of  their  sins. From  the  conversation  Dhanasarma  understood  that Vaisakha  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. Vaisakha  then  told  him  observe  the  vrata,  Vai.sakha- purnima.  He  did  that  and  all  the  spirits  went  to heaven.  (Chapter  94,  Padma  Purana). DHANAVARDHANA.  A  vjrtuous  Vaisya  who  lived  in the  island  of  Puskara  in  the  Krtayuga.  Once  Dhana- vardhana  after  having  performed  Vaisvadeva  sat  for his  food.  At  that  time  he  heard  a  cry  from  outside "Annarh  dehi  (give  me  food)".  Dhanavardhana  imme- diately 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.  (Bhavisya,  Brahma  Kanda). DHANAVATI.  See  Suryaprabha. DHANANJAYA  I.  A  famous  serpent.  This  serpent  was born  to  Kasyapaprajapati  of  his  wife  Kadru.  (Sloka  5, Chapter  35.  Adi  Parva) .  This  serpent  served  as  a  rope  to bind  the  horses  to  the  chariot  of  Siva  during  the  time of  burning  to  death  the  Tripuras.  (Sloka  29,  Chapter 34,  Kama  Parva) .  This  serpent  sits  in  the  court  of Varuna  and  worships  him.  (Sloka  9,  Chapter  9, Sabha  parva) . DHANANJAYA  II.  Another  name  for  Arjuna.  (See  under Arjuna) . DHANANJAYA  HI.  The  army  given  to  Subrahmanya  by Siva.  (Sloka  17,  Chapter  46,  Salya  Parva). DHANANJAYA  IV.  A  Sanskrit  critic  who  lived  during the  period  between  llth  and  12th  century  A.D.  He  was a  member  of  the  court  of  King  Munja.  His  important work  is  'Dasarupaka'.  This  work  contains  three hundred  slokas  divided  in  four  separate  divisions.  After the  death  of  Munja,  Dhanika,  brother  of  Dhananjaya, wrote  a  commentary  on  this  work.  The  treatise  is named'  Dasarupavaloka'.  There  are  several  quotations  in this  from  the  Sanskrit  dramas  'Vemsarhhara'  and  'Ratna- vali'.  He  has  in  this  work  discussed  Drama  and  Pociry in  general  giving  prominence  to  the  emotional  side  of  it. The  critical  work,  Dasarupavaloka,  contains  quotations from  a  book  'Kavyanirnaya'  by  Dhanika  himself.  But the  work  'Kavyanirnaya'  has  not  yet  been  made  avail- able. Even  in  composing  poetry  Dhananjaya  was  well versed.  He  is  the  author  of  the  well-known  epic  'Raghava- pandavlya'.  It  is  known  as  'Dvisandhana  Kavya'  also. This  is  based  on  the  lives  of  Pandavas  and  Sri  Rama. Dhananjaya  bears  the  name  of  Srutakirti  also.  It  is stated  by  scholars  that  Raghavapandaviya  was  written during  the  period  1123  to  1140  A.D.  (History  of  classi- cal Sanskrit  Literature) . DHANANJAYA  V.  There  was  once  a  brahmin  ascetic called  Dhananjaya  in  the  gotra  of  Vasistha.  This  hermit had  hundred  wives  and  got  hundred  sons,  one  by  each of  his  wives.  The  son  born  of  his  wifeSabhaka  (Salaka) was  named  Karuna.  The  father  divided  his  assets equally  among  his  sons  and  yet  they  quarrelled  with each  other. Once  Karunamuni  went  to  the  shores  of  Bhava- nasini  along  with  a  few  other  munis  to  worship Narasimha.  There  a  brahmin  had  brought  a  lovely lime  as  an  offering  to  the  deity.  Karuna  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  Mahatma  D.idhlca  will  give  you back  your  original  form."  Karuna  instantly  became  a DHANANJAYA  VI 221 DHANURVEDA fly  and  he  pleaded  to  his  wife  thus  "Beloved,  I  have become  a  fly.  Please  do  protect  me."  Karuna  started flying  hither  and  thither  and  his  cruel  brothers  made the  fly  fall  in  oil  and  killed  it.  Sucismita,  wife  of Karuna,  started  weeping  laying  the  dead  fly  in  her  lap. Arundhatidevi  passing  that  way  saw  her  and  consoled her  thus:  'Sucismita,  stop  lamenting.  I  shall  bring  it to  life  this  instant  by  sacred  ashes.'  So  saying  th,e  Devi took  some  ashes  from  the  fire-pit  and  reciting  the powerful  Mrtyunjaya  mantra  sprinkled  it  on  the  dead body  of  the  fly.  Sucismita  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.  Sucismita  grief-stricken,  took  the  dead  fly  to  the Maharsi,  Dadhlca.  The  sage  told  her  thus:  "It  was bhasma  (sacred  ashes)  that  gave  life  three  times  to Jamadagni,  Kasyapa,  the  devas  and  myself.  I  will, therefore,  give  life  to  thy  husband  by  bhasma  itself." Dadhlca  took  some  ashes  and  meditating  on  Mahesvara recited  a  mantra  and  sprinkled  it  on  the  dead  fly  and brought  it  back  to  life.  By  the  touch  of  Dadhica,  the fly,  husband  of  Sucismita,  became  Karuna  again  and both  of  them  went  back  to  their  hermitage.  (Chapter 101,  Padma  Purana). DHANANJAYA  VI.'  A  brahmin  devotee  of  Mahavisnu who  lived  in  the  Treta  yuga.  Once,  in  winter,  when for  want  of  proper  clothing  he  could  bear  the  biting cold  no  longer,  he  broke  some  twigs  of  the  Asvattha tree  (poplar  leafed  fig  tree)  and  made  fire  to  warm him.  When  Dhananjaya  broke  the  twigs  it  gave  reflec- tive pain  on  the  body  of  Mahavisnu.  But  Mahavisnu who  was  aware  of  the  unflinching  devotion  of  Dhanan- jaya to  himself  was  not  displeased  but  appeared  before Dhananjaya  with  wounds  all  over  the  body.  The Brahmin  enquired  how  Visnu  got  the  wounds  and  on knowing  that  it  was  the  consequence  of  his  breaking  the twigs  of  Aj'.vattha  Dhananjaya  in  utter  grief  started  to cut  his  own  head  off.  Greatly  pleased  Visnu  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 Visnu.  ( Padma  Purana,  Kriya  Kanda) . DHANESVARA.  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  Mahismati.  There  he  met  many  people from  several  adjoining  villages  who  had  come  there  to  ob- serve theKarttika  Vrata.  Later  Dhanesvara  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  Kalapuri.  There,  Gitra- gupta  read  out  to  Yama  all  the  sins  Dhanesvara  had committed  from  boyhood  till  his  death.  Gitragupta 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  atten- dant he  ordered,  "Hi,  Pretapalaka,  take  this  sinner away,  beat  him  with  spiked  clubs  and  throw  him  into Kumbhipaka".  Pretapalaka  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  Dhanesvara  came  into  contact  with it  just  as  it  happened  once  before  in  the  case  of  Prahlada. 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  Dhanesvara  and  started enquiring  about  his  life  once  again.  Niirada  came  there at  that  time.  Both  of  them  then  talked  about  Dhanesvara. Niirada  told  Yama  how  the  unanticipated  thing  so happened  because  Dhanesvara  on  the  eve  of  his  death spent  some  time  with  people  who  were  observing  the Karttika  Vrata  washing  away  thus  all  the  sins  accumu- lated so  far  in  his  life.  Hearing  that  Yama  took  Dhanes- vara round  hell  and  giving  DhaneJvara,  the  position  of a  Yaksa  sent  him  to  Kuberapurl.  (Chapter  115,  Padma Purana). DHANI.  A  messenger  of  the  asuras  called  Kapas.  The Kapas  once  sent  Dhani  to  preach  moral  code  among  the Brahmins.  (Chapter  157,  Anusasana  Parva,  M.B.) DHANIKA.     A  Sanskrit  poet.  (See  Dhananjaya  IV). DHANUGRHA.  (DHANUGRAHA,  DHANURDHARA) . One  of  the  hundred  sons  of  Dhrtarastra.  He  was  killed in  the  great  battle  by  Bhlmasena.  (Sloka  62,  Chapter  84, Kama  Parva,  M.B. ). DHANUVAKTRA.  A  soldier  of  Subrahmanya.  (Sloka 62,  Chapter  45,  Salya  Parva,  M.B.). DHANURVEDA. General  information.  A  scientific  treatise  on  the  art  of warfare  in  ancient  Bharata.  Because  of  the  undue  im- portance of  the  science  the  treatise  is  deemed  and  respect- ed as  a  Veda.  There  have  been  innumerable  books  on  the subject  to  teach  Dhanurveda  to  the  Ksatriya  youths. In  the  book  'Prasthanabheda'  by  Madhusiidana  Saras- vati  he  states  that  Dhanurveda  is  a  branch  of  Yajurveda. A  Sanskrit  book  called  Dhanurvedasarhhita  is  now available.  Some  scholars  are  of  6pinion  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  Purana  are  given  below  : 2)  Divisions  of  Dhanurveda.  This  is  known  as  Catuspada (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)  Panimukta,  (3)  Mukta- sandharita,  (4)  Amukta  and  (5)  Bahuyuddha.  There  is another  division  according  to  Astra  and  Sastra.  There is  yet  another  division  of  the  science  into  two  by  some scholars  from  a  different  viewpoint  calling  them  Maya and  Rju. Tantramukta  (Yantra  =  machine) .     This    means   a  war- fare where  machines  are  used.  Ksepini  (sling)  bow  and arrow  and  other  such  machines  are  included  in  this. Panimukta.  (Pani  =  hand).  This  is  where  the  hand  is  used mainly.  Stone,  mace  etc.  are  used  in  this. Muktasandharita.     This  includes  the  use    of  weapons  like a  spear. Amukta.  The  use  of  a  weapon  like  a  sword  which  never leaves  your  hand. Bahuyuddha.  (Bahu  =  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  baws  and  arrows  is  considered  the  best  and DHANURVEDA 222 DHANURVEDA 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  pre- ceptor in  Dhanurveda.  The  Ksatriya  and  Vaisya  should learn  from  him.  The    Sudra    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. Samapada.     When  you  stand  with  your  Angusfha,  Nari- yani  (Gulpha),  Pani  and  Pada  closely  joined  together, it  is  termed  Samapada. Vatiakha.  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 Vaisakha. Mandala.  Keep  your  knees  thirtysix  inches  apart  and stand  in  the  shape  of  a  hamsapankti  and  this  position is  called  Mandala. Alidha.  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  Alidha. Pratyalidha.  If  you  bend  your  left  knee  and  thigh  and stand  like  above  it  is  called  Pratyalidha. Jala.  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  Jata. Dandayata.  Keep  the  right  knee  bent  and  the  left  leg straight  or  vice  versa.  This  posture  is  called  Dandayata. Vikata.  If  for  the  above  posture  the  distance  between the  two  legs  is  two  palm-length  it  is  Vikata. Svapufa.  Keep  the  knees  vigunas  and  the  feet  Uttayanas for  the  posture  of  Svaputa. Svastika.  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  Vaisakha  or  Jata  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  whe- ther there  is  sufficient  length  for  the  string.  He  should take  an  arrow  from  his  sheath  and  thrust  the  arrow- head 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  down- wards 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  arrow- shot.  When  one  arrow  is  sent  another  should  be  taken immediately  from  the  sheath  and  sent  in  quick  succes- sion. 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).  Bhranta,  Udbhranta,  Aviddha, Apluta,  Vipluta,  Srta,  Sarhpata,  Samudirna,  Svetapata, Akula,  Savyoddhuta,  Savyavadhuta,  Daksinoddhuta,  Dak- sinavadhuta,  Analaksita,  Visphofa,  Karala,  Indramahasa- klia,  Vikarala,  Nipata,  Vibhisaria,  Bhayanaka,  Samagra- pada,  Arddhapada,  Trtlyarhsapada,  Pada,  Ardhavarija, Varija,  Pratyalidha,  Alidha,  Varaha  and  Lalita. 7)  Operations  with    ropes.  There  are  eleven  different  ways of  using  a  rope  in  a  war.  Paravrtta,  Aparavrtta,  Grhlta, Laghugrhlta,   Urdhvaksipta,    Adhahksipta,    Sandharita, Syenapata,  Gajapata  and  Grahagrahya.  Adepts  in  this  art have  stated  that  there  are  five  acts  in  the  rope-operation. They  are  :  Rju,  Ayata,  Visala,  Tiryak  and  Bhramita. 8)  Mode    of  using  the  weapons.  (1)   Deeds  with    a    wheel are  :  Chedana,  Bhedana,  Patana,  Bhramana,  Sayana  and Vikartana. (2)  Sula  (spear).  Deeds  with  this  are  :  Asphotana,  Kso- lana,  Bhedana,  Trasana,  Andolana  and  Aghata. (3)  Tomara  (iron  club) .  Deeds  with  this  are  :  Drstighata Parsvaghata,  Rjupaksa  and   Istaprapta. (4)  Gada  (Mace).  Deeds  with  this  are  :  Gomutra,  Ahata, Prabhuta,    Kamalasana,  Tata,  Urdhvagatra,   Vamana- mita,    Daksinamita,     Avrtta,     Paravrtta,    Padoddhuta, and  Avapluta  Harhsamarda. (5)  Parasu  (axe).  Deeds  with  this   are  :  Karala,  Avagh- ata,  Dams  a,    Upapluta,  Ksiptahasta,  Sthita  and  Sunya, (6)  Mudgara   (hammer) .  Deeds   with  this  are  :   Tadana. Chedana,  Curnana,  Plavana  and  Ghatana. (7)  Bhindipdla.  Deeds  with  this  are  :  Sarhsranta,  Visra- nta,  Govisarga  and  Sudurdhara.  Deeds  with  the  Laguda are  the  same  as  these. (8)  Vajra.  Deeds  with  this  are:  Antya,  Madhya,  Paravrt- ta, and  Nidesanta.  The  deeds  with  Pattisa  are   the  same as  there. (9)  Krpdna  (Churikd — small  dagger).   Deeds   with    these are  :  Harana,  Ghedana,  Ghatana,  Bhedana,  Mrrhksana, Patana  and  Sphotana. (10)  Ksepini  (Kavina — Sling).  Deeds  are  Trasana,  Raks- ana,  Ghatana,  Baloddharana  and  Ayata. The  feats  of  one  who  fights  a  bludgeon  or  cudgel  are  the following : Santyaga,  Avadarh^a,  Varahoddhutaka,  Hastavahasta, Alma,  Ekahasta,  Avahasta,  Dvihasta,  Bahupas'a,  Katireci- taka,  Utgata,  Uroghata,  Lalataghata,  Bhujavidhamana, Karoddhuta,  Vimana,  Padahati,  Vipadika  GatrasamsJe- sana,  Santa,  Gatraviparyaya,  Urdhaprahara,  Ghata,  Go- mutra, Savya,  Bhaksina.  Paraka,  Taraka,  Danda,  Akula, Kabarlbandha,  Tiryagbandha,  Apamarga,  Bhlmavega, SudarSana,  Sirhhakranta,  Gajakranta  and  Garbhakranta. (Agni  Purana,  Chapters  249-252). 9)  Dhanurveda  in  Mahdbhdrata.  Some  references  to  Dhanur- veda in  Mahaharata  are  given  below: ( 1 )  A  sage  named  Saradvan  was    a    noted  preceptor   in Dhanurveda.   Krpacarya    learnt  Dhanurveda    from  him and  taught  many  others  of  his  disciples.    (Chaptar    129, Adi  Parva,  M.B.). (2)  Dronacarya  learnt    Dhanurveda    from  Paras' urama DHANUSA 223 DHARAIVA  II and  imparted  it  to  many  other  disciples  of  his  including the  Kauravas  and  Pandavas.  (Chapter  129,  Adi  Parva, M.B.). (3)  Agniveia,  a    sage,    learnt    Dhanurveda  from    sage Agastya.    (Sloka  9,  Chapter  133,  Adi  Parva,    M.B.) . (4)  Dhanurveda    has    got  ten  angas    and  four  caranas. (Chapters  6  and  41,  Salya  Parva,   M.B.) . (5)  Four-footed  Dhanurveda  worshipped  Subrahmanya. (Sloka  22,  Chapter  44,  Salya  Parva,   M.B.). DHANUSA.  An  ancient  sage.  He  was  a  priest  in  the  yaga of  Uparicaravasu.  (Sloka  7,  Chapter  336,  Santi  Parva) . DHANUSAKSA.  An  ancient  sage.  He  killed  Medhavi, son  of  the  sage  Baladhi,  accusing  Medhavi  of  having mocked  other  sages  (Sloka  50,  Chapter  135,  Vana  Parva, M.B.) . DHANVA.  One  of  the  Kings  of  Kasi.  Dhanvantari  was born  as  his  son.  (For  details  see  under  Dhanvantari). DHANVANTARI  I.  A  deva  who  was  a  preceptor  in Ayurveda. 1)  Origin.  The  devas  and  asuras  together  churned  the milky  ocean,  Kslrabdhi,  to  salvage  Amrta  (Nectar)  from it.  After  thousand  years  there    arose    from    the  ocean  a deva  with  a  Kamandalu  (water-pot  of  ascetics)  in   one hand  and  a  danda  in  the  other.      That  deva  was  Dhan- vantari,   (Sloka    31,    Sarga   45,    Bala   Kanda,  Valmlki Ramayana). The  birth  of  Dhanvantari  from  the  ocean  of  Milk  is described  in  Chapter  29  of  Harivamsa  thus  : Prosperous-looking  Dhanvantari  rising  above  the  water- level  of  Kslrabdhi  stood  worshipping  Mahavisnu.  Visnu gave  him  the  name  of  Abja.  Dhanvantari  is  thus  known by  the  name  of  Abja  also.  Dhanvantari  bowing  to Visnu  said  "Prabho,  I  am  your  son.  Allot  to  me yajnabhaga". Vtsnu  replied  thus  :  "Portions  of  yajna  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  Anima  and Garima.  Therefore  you  will  be  born  as  a  deva  incar- nate. You  will  write  in  eight  divisions  a  book  on Ayurveda  ;  your  second  life  will  be  in  Dvapara  yuga." After  having  said  so  much  Visnu  disappeared. 2)  Rebirth   of  Dhanvantari.     Suhotra,  King  of  Kasi,  in the  second  Dvapara  yuga  had  two  sons,  Sala  and  Grtsa- mada.  Sunaka  was  the  son  of  Grtsamada.  Sala  got  a  son, Arstisena.    Kasa  was  born    to   Arstisena.    To  Kasa  was born  Dlrghatapas  (Dhanva).  For  a    long    time  Dhanva did  not  have   any   children    and   so   he    went    and  did penance  to  propitiate    Abjadeva.    Abjadeva    (Dhanvan- tari) was  pleased   and    was    born  as    a   son  to  Dhanva. Dhanva  named  the  boy    as   Dhanvantari  and  the  latter taught  his  disciples  Ayurveda,    by  parts,    eight  in  num- ber.   From  Dhanvantari  in  order  were  born  Ketuman — Bhlmaratha — Divodasa.    (Chapter   29,  Harivam>'a) . 3)  Dhanvantari  and  Pariksit.     There  is   a  story   in    the puranas  that  when   Taksaka   went  and    bit    Pariksit  to kill  him,  a  Visahari  (one  who  cures  those   infected  with snake  venom)  rushed  to  save  the    king    but    was  bribed and  sent  back    by   Taksaka.    There   are   indications  in the  Puranas  to  show  that  the    Visahari    under  reference was  Dhanvantari  though  it  is  stated    that  Kagyapa  was the  person  involved.   (See  under  Taksaka) . 4)  Dhanvantari  and  Manasddevi.     In    the   Krsnajanma Khanda  of  Brahmavaivarta  Purana  there  is  a  story connecting  Dhanvantari  with  Manasadevi,  a  serpent- goddess. Once  Dhanvantari  with  his  disciples  was  going  to  Kailasa. On  the  way  Taksaka  made  a  venom-spitting  hiss.  At once  one  of  the  disciples  of  Dhanvantari  boldly  went and  plucked  the  diamond  on  the  head  of  Taksaka  and threw  it  to  the  ground.  Hearing  this  Vasuki,  King  of serpents,  sent  to  Dhanvantari  thousands  of  serpents under  the  leadership  of  Drona,  Pundarika  and  Dhanan- 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  Vasuki  heard  this he  sent  the  serpent-maid,  ManasadevI,  a  disciple  of Siva,  to  face  Dhanvantari.  Manasadevi  and  Gadura were  both  disciples  of  Siva.  But  Dhanvantari  was  a follower  of  Gadura.  Manasadevi  made  all  the  disciples of  Dhanvantari  swoon  but  the  latter  because  of  his  great proficiency  is  Visavidya  soon  brought  back  his  disciples to  normal.  When  Manasadevi  found  that  it  was  impos- sible to  defeat  Dhanvantari  or  his  disciples  by  using poison  ManasadevI  took  the  trisula  given  to  her  by  Siva and  aimed  it  at  Dhanvantari.  Seeing  this  Siva  and Brahma  appeared  before  them  and  pacifying  them  sent them  all  their  way. DHANVANTARI  II.  (Amrtacarya) .  An  eminent  medi- cal scientist  born  in  the  ambastha  caste.  There  is  no reference  anywhere  in  the  Puranas  regarding  any relationship  between  the  two  Dhanvantaris.  There  is the  following  story  about  Amrtacarya  in  Ambasthacara- candrika. Once  Galava  Maharsi  went  to  the  forest  to  collect darbha  and  firewood.  He  walked  for  long  and  felt thirsty  and  hungry.  Then  he  saw  a  girl  coming  that way  with  water  and  Galava  quenched  his  thirst  taking water  from  her.  Pleased  with  her  the  Maharsi  blessed her  saying  "May  you  get  a  good  son."  The  girl  replied that  she  was  still  unmarried.  Galava  then  made  a  figure of  a  male  with  darbha  and  told  her  to  get  a  child  from that  figure.  She  was  a  Vaisya  girl  named  Virabhadra and  she  got  a  beautiful  child  of  that  darbha  male. Because  the  boy  was  born  to  a  Vaisya  of  a  brahmin male  he  belonged  to  the  Ambastha  caste.  The  boy  was named  Amrtacarya. DHANYAMALA.  The  foster-mother  of  Atikaya.  (See Atikaya). DHARA.     Wife    of  a   Vasu   named   Drona     (see    under Nandagopa). DHARA  I.     He  is  the    first  Vasu  born  to   Dharmaofhis wife  Dhumra.    (Sloka  19,  Chapter  66,  Adi  Parva). DHARA  II.     A  king  who    was  a   friend    of  Yudhis{hira. (Sloka  39,  Chapter  158,  Drona  Parva,  M.B.). DHARA.     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). DHARAIVA.     One  of  the  eight  means    ofRajayoga  (One of  the  ways  of  union  with  the    supreme    Spirit).  Yama, Niyama,    Asana,    Pranayama,     Pratyahara,     Dharana, Dhyana  and  Samadhi  are    the  eight    means  (See  under Rajayoga). DHARAIVA  I.     A  king   born  in   the   family  of    Candra- vatsa.    (M.B.  Udyoga  Parva,  Chapter  7,  Stanza  16). DHARANA    II.      A   naga    (serpent)  of  the   family    of DHARAYA  (M) 224 DHARMA Kagyapa.  (M.B.  Udyoga  Parva,  Chapter  103,  Stanza 16). DHARAISTA(M).  A  measure.  In  ancient  times  a  dharana was  made  up  of  ten  palas.  (Manusmrti) . DHARAPALA.  A  king  of  ancient  times.  He  ruled  over a  country  named  Vidisa.  There  is  a  holy  place  where the  rivers  Vetasi  and  VetravatI  meet.  Dharapala  cons- tructed a  temple  at  the  confluence.  There  is  a  story  also for  his  doing  so. Once  a  Siva-parsada  brought  to  Siva  a  woman  at  a  time when  Parvatl  was  away  from  the  place.  Siva  and  the woman  were  enjoying  each  other  when  Parvatl  came to  the  place.  Getting  angry  she  cursed  the  Parsada  and made  him  into  a  fox.  The  fox  came  to  the  place  where the  rivers  Vetasi  and  Vetravat!  meet  and  did  penance there  and  attained  Moksa.  Dharapala  saw  the  divine plane  coming  down  to  take  the  Parsada  away  and  he, therefore,  constructed  a  temple  at  the  place  where  the plane  landed.  He  then  arranged  scholars  well  versed in  Vcdas  and  gastras  to  read  Padma  Purana  there.  He himself  read  Padma  Purana  and  attained  moksa. (Chapter  29,  Padma  Purana)'. DHARESVARI.  A  goddess  living  in  the  tirtha  (holy bath)  of  Jambunada.  This  goddess  is  another  form  of Parvatl.  (Devi  Bhagavata,  Skanrlha  8). DHARIiyl.  A  daughter  born  to  the  Manes  (Pitrs)  crea- ted by  Brahma,  by  their  wife  Svadha.  Dharini  had  an elder  sister  named  Mena.  Both  were  expounders  of  the Vedas  and  of  good  qualities.  (Visuu  Purana,  Ariv'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  Brahma  and came  out  in  the   form    of  a   human   being.  Three   sons were  born    to   him:    £ama,    Kama   and    Harsa.  Kama married  Rati,  Sama,  Prapti  and  Harsa,  Nanda.1 2)  Marriage  and  family  life.     The  Bhagavata  states  that Dharma  married  the  thirteen  daughters  of  Daksapraja- pati  named  Sraddha,  Maitrl,  Daya,  Santi,  Pusti,    Tustf, Kriya,  Unnati,  Buddhi,  Medha,  Titiksa,  Hrl  and  Murti. Besides  them  he  married  ten  other  girls   named    Bhanu, Lamba,    Kukubh,  Jami,    Vigva,      Sadhya,    Marutvati, Vasu,  Muhurta  and  Sankalpa  and  also  a  woman  named Sunrta.  According  to    Mahabharata   Dharma    married the  following  daughters  of  Daksa  :  Kirti,  Laksml,  Dhrti, Medha,  Pusti,  Sraddha,  Kriya,  Buddhi  and  Lajja. From  each  of  his   wives  there  originated  a    family.  The son   born    to   each    is    given   below    Sraddha — Subha; Maitrl — Prasada;  Daya — Abhaya;  Santi-Sukha;  Tusji — Moda;    Unnati  —  Darpa;    Buddhi  —  Artha;   Medha — Sukrti;    Titiksa  —  Sama;  Hrl  —  Prav'raya.  Murti   gave birth  to  the  virtuous  Naranarayanas.  Sunrta  became  the mother   of    the     devas,     Satyavrata    and      Satyasena. Satyasena  became  famous    by  slaying   many    cruel   and evil-natured  Yaksas,  demons   and    spirits.  Lamba   gave birth  to    Rsabha   and   Vidyotana.  Rsabha    got   a   son, Indrasena.  Vidyotana  became  the  father   of  stanayitnu. Kukubh  delivered   Sankata    and    Sankafa   became    the father  of  Kikata  and  Durgadeva.  Jami  got  a  son    Svarga and  of  him  was  born  Nandl.  Visva  gave  birth  to  Vi<va- i.     Sthanam  tu  daksinath  bhitva  Brahmano  naravigrahah  / Nihsrto  bhagavan  dharmah  sarvalokasukhavahah  // Trayastasyavarah  putrah  sarvabhfitamanoharah  / Samal.i  Kamasca  Harsasra  trjasa  lokadharinah  // (M.B.  Adi  r.irva devas  and  Sadhya  to  Sadhyas.  These  Sadhyas  are  different from  those  born  of  Brahma.  Sadhyas  became  the  father  of Arthasiddhi.  Marutvati  gave  birth  to  Marutvat  and Jayanta.  Vasu  gave  birth  to  eight  sons  and  they  were known  as  Asfavasus.  Drona,  the  first  of  the  Astavasus, married  Abhimati.  Abhimati  is  known  as  Dhara  also. It  was  Drona  and  Dhara  who  were  born  as  Nandagopa and  Yasoda  later.  Prana,  second  of  the  Astavasus, married  Urjasvati,  daughter  of  Priyavrata.  (Navama Skandha,  Bhagavata) . 3)  Prominent  sons.     Four  sons  of  Dharma,  Hari,    Krsna, Nara    and    Nariiyana    became   prominent.      Hari    and Krsna  were  great  yogis  while  Nara  and    Narayana  were great   ascetics.    (See    under  Naraniirayana). 4 )  The  daughter  named  Dharmavratd.    Dharmadcva   got   a daughter  named  Dharmavrata  of  his  wife    Dharmavatl. Dharmavrata  was    an    ascetic   and    she   was  married  to Marlci,   son    of  Brahma.  One  day  Marici    came    back from  the  forest    after  getting   darbha  and  flowers  extre- mely tired  and  so  after  food  lay  down    to   rest.  His  wife sitting  by  his  side  massaged  his  legs.  The    sage    fell  as- leep.   Then    Brahma   came    there    and    Dharmavrata attended  on  him  and  worshipped  him.  Marici,  when  he woke  up,  finding   Dharmavrata   attending   on    another man  cursed  her  and  made  her  into  stone.  Dharmavrata pleaded  not  guilty  and  standing  inside  a  fire-pit  did   pen- ance for   ten  thousand  years.  Brahma    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  Devas  ila and  even  now  it    is    believed    that   Brahma   and    other devas  live  therein.  (Chapter  114,  Agni  Purana). 5 )  Dharma  was  cursed  and  made  Vidura  by  Animandavya.  (See Animandavya) . Other  details.  ( 1 )  A  portion  of  Dharma  took  life  as  Yudhi- sthira  in  Kunti.  (See  Dharmaputra). (2)  Dharma  did  penance  in  Dharmatlrtha   for  a  very long  time,  (fsloka  1,  Chapter  84,  Vana  Parva). (3)  The  abode  of  Dharma  was  Dharmaprastha.  (Sloka  1, Chapter  84,  Vana  Parva) . (4)  Dharma  did  penance   on    the   banks   of  the   river Vaitaram  for  a  long  time.  (Sloka  4,  Chapter  1 14,  Vana Parva) . (5)  While    the  Pandavas    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  Araiii  stick which  the  Brahmin  owned  for   making  fire  by  attrition. (Chapter  311,  Vana  Parva) . (6)  Dharma  appeared  in  the  form  of  a  Yaksa  and  made all  the    Pandavas   swoon   except   Yudhisthira,    on    the shores  of  a  pond  in  the  forest  and  later   got    them    back to  normal.    (See  under  Dharmaputra). (7)  Dharmadeva    went   to   ViSvamitra   in   the  guise  of Vasis{ha  to  test  him.   (See  para  3  of  Galava). (8)  Following  a  directive  from    Brahma,  Dharmadcva once  brought  before  Varunaall  the  daityadanavas  bound by  ropes.   (Chapter  128,  Udyoga  Parva). (9)  Mahavisnu  was  born  as  a  son  of  Dharmadeva.  (See under  Naranariiyana) . Chapter  65) . DHARMABHRT 225 DHARMAGUPTA  II ( 10)  Dharma  worshipped  a  brahmin  named  Satya  tak- ing the    form  of  a  deer.   (Sloka  17,  Chapter  272,    Santi Parva) . (11)  Dharma   tested     Sudars"  ana  taking    the  form  of  a brahmin.   (Sloka  79,  Chapter  2,  Anusasana  Parva). (12)  Dharma   saved    a  sage  named  Vatsanabha  from  a great  downpour  taking  the  shape  of  a  buffalo.    (Chapter 12,  Anusasana  Parva) . (13)  Dharma  disguised  as  a  brahmin,  went  and    impart- ed advice  to  Janaka,    father  of  Slta.   (Chapter  32,  As va- medha  Parva). (14)  To  test  Jamadagni,  Dharma   went  to   his  asrama taking  the  form  of  Anger.  Jamadagni    had  just   milked Kamadhenu  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.  Asvamedha  Parva). (15)  When  at  the  fag    end   of  their   life    the  Pandavas started  on    their    Mahaprasthana,    Dharma    as    a    dog accompanied    them  up  to  the  gates    of  heaven.   (Sloka 22,  Chapter  5,  Svargarohana  Parva) . 7 )  Dharma  and  Kdla.  There  is  a  misunderstanding  found even  in  some  Puranas  that  Kala,  the  chief  of  Kalapurl, 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  Brahma.  The  father  of  Kala is  Surya  and  mother  Sariijna,  daughter  of  Vis'vakarma. This  itself  is  a  sufficient  evidence  to  show  that  the  two are  different  persons.  Further,  Kala  or  Yama  is  the sixth  descendant  of  Visnu. But  scholars  are  misled    to  think  that  the  two  are  iden- tical. There  is  a  reason  for  it. Dharmarajah  Pitrpatih SamavarttI  Paretarat  / Krtanto  Yamunabhrata Samano  Yamarad  Yamah  // Kalo  Dandadharah  Sraddha- Devo  Vaivasvatontakah.  /  (Amara) . The  above  are  the  synonyms  of  Kala.  Vyasa  has  used  as synonyms  for  Dharmadeva  in  the  Mahabharata  the words  Dharmaraja,  Vrsa  and  Yama.  Now  among  the synonyms  for  the  two  there  are  two  words  in  common — Dharmaraja  and  Yama.  This  has  led  to  this  misunder- standing. Because  Kala  weighs  the  evil  and  good  in man  he  got  the  name  Dharmaraja.  Dharmadeva  got that  name  because  he  is  the  incarnation  of  Dharma. The  real  name  of  Kala  is  Yama.  Dharmadeva  got  the name  Yama  because  he  possesses  'Yama'  (control  of the  self  for  moral  conduct) .  Kala  has  no  sons;  Vidura and  Yudhisthira  are  the  sons  of  Dharmadeva. DHARMABHRT.  A  maharsi  who  was  an  inhabitant  of Dandakaranya.  This  sage  narrated  to  Sri  Rama  the story  of  the  pond  'Pancapsara'  and  the  ganadhara  that rises  from  it.  (Valmiki  Ramayana,  Aranya,  Sarga  11). DHARMABUDDHI.  See  under  Mitrabheda. DHARMADA.  A  follower  of  Subrahmanya.  (Sloka  72, Chapter  45,  Salya  Parva) . DHARMADATTA  I.  A  king  of  Kosala.  He  had  a  wife named  Nagasri.  By  her  chastity  she  became  a  celebrity and  got  the  name  of  Arundhati  of  the  earth.  They  got a  daughter  named  Taradatta.  Once  when  Dharmadatta and  5lagasrl  were  engaged  in  conversation  both  remem- bered their  lives  in  their  previous  births.  It  was  not allowed  to  speak  about  previous  birlhs  in  open  and  if anybody  did  so  death  was  the  penalty.  But  Nagasri could  not  control  herself  and  prepared  to  accept  the worst.  Nagasri  told  her  husband  thus:  "I  am  just  remin- ded of  my  life  in  my  previous  birth.  I  will  tell  you  my story.  I  was  the  servant  maid  of  a  brahmin  named Madhava  in  this  same  place.  I  had  a  husband  named Devadasa  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  pitrs.  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  sannyasi  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  Devadasa  of  Nagasri's previous  life. The  moment  they  finished  talking  about  their  previous births  both  fell  down  dead.  Orphaned  Taradatta  then lived  under  the  care  of  her  mother's  younger  sister. After  some  time  a  Maharsi  came  to  their  house  and  by his  blessing  Taradatta  got  a  husband  named  Kalinga- sena.  Kalingasena  was  a  brave  and  daring  Prince.  Very soon  they  got  a  daughter  and  she  was  named  Kalinga- sena. ( Kathasaritsagara,  Madanamanjuka  lambaka, Taranga  2). DHARMADATTA  II.  A  Brahmin  who  lived  in  the  city of  Karavira.  One  day  while  Dharmadatta  was  going  to the  temple  with  material  for  puja  he  came  across  a demoness  named  Kalaha  on  the  way.  The  brahmin threw  the  puja  materials  in  his  hand  on  to  the  face  of the  demoness.  When  a  tulasl  leaf  touched  the  demoness she  got  back  the  memory  of  her  previous  birth. Kalaha  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  'punya'  he  had  obtained by  observing  Karttikavrata.  (Chapters  106,  107,  Uttara Khanda,  Padma  Purana  and  Chapters  2,  4,  24,  25 Skanda  Purana). Dharmadatta  and  Kalaha  were  born  as  Dasaratha  and Kaikeyi  in  their  next  births  as  a  result  of  the  accumulat- ed Punya  obtained  by  observing  Karttikavrata.  (Sara khanda,  Ananda  Ramayana) . DHARMADHVAJA.     See  under  Tulasi. DHARMAGUPTA  I.  A  prince  who  obtained  blessings from  Siva  by  observing  the  Pradosavrata.  (For  detailed story  see  Amsumati). DHARMAGUPTA  II.  A  Nandarajakumara  belonging  to the  Lunar  dynasty.  Chapters  1,  2  and  13  of  Skanda Purana  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  decid- ing 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 DHARMAKARA 226 DHARMAPUTRA 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  suggest- ed 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  Dhyanakastha  a  sage  of  the Bhrgu  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 asrama  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  origi- nal form  when  he  entered  into  a  conversation  with  me." When  Dhyanakastha  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 PuskarinI  tirtha.  The  king  did  as  was  suggested  and Dharmagupta  was  cured. DHARMAKARA.  A  righteous  house-holder.  Once  a prince  entrusted  his  beautiful  wife  with  Dharmakara 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  house- holder. But  it  was  futile.  Still  fearing  calumny  Dharma- kara entered  fire.  In  that  test  by  fire  he  came  out  victo- rious. 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 Purana,  Srsti  khanda,  Chapter  50) . DHARMAKETU.  A  king  of  Bhargava  gotra.  He  was  the son  of  Suketu  and  father  of  Satyaketu.  (Navama  Skandha, Bhagavata) . DHARMANANDANA.  A  king  of  the  family  of  Bhargava. (Navama  Skandha,  Bhagavata) . DHARMA&GADA.  A  Brahmin  who  became  a  deep meditator  on  Visnu,  because  of  his  habits  in  his  previous life.  Dharmangada  was  the  son  of  Rukmarigada  by his  wife  Sandhyavali.  Rukmangada  was  the  son  of Rtadhvaja  who  lived  in  the  city  of  VidiSa.  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  Mohini  for  the  pleasure  of  his  father. God  Visnu  was  pleased  with  him  because  of  his  love  of his  father  and  of  his  loyalty  to  Vaisnavite  deity  and  took him  bodily  to  heaven  (Vaikuntha).  Dharmangada lived  there  for  many  thousands  of  years  enjoying  heaven- ly pleasures.  Then  he  went  astray  from  divine  life and  had  to  take  life  again  as  Suvrata  the  son  of  a Brahmin  named  Sennas' arma. The  wise  Suvrata  discarded  the  passions  of  Kama  (desire), Krodha  ( anger)  etc.  and  controlled  his  senses  and  engag- ed himself  in  penance  in  Vaiduryamahadri.  For  hun- dred years  he  sat  in  meditation  and  Mahavisnu  was pleased  with  him  and  took  him  and  his  father  to Vaikuntha.  At  the  instruction  of  Mahavisnu,  Suvrata took  life  again  in  the  house  of  Ka£yapa.  When  he  died he  went  to  Vaikuntha.  In  every  successive  birth  he  had the  remembrance  of  his  previous  birth.  (Padma  Purana, Chapter  21). DHARMANETRA  I.  A  king  of  the  Hehaya  family.  He was  the  son  of  Hehaya  and  father  of  Krti.  (Brahmanda Purana,  Chapter  2) . DHARMANETRA  II.  A  son  of  Dhrtarastra.  (Sloka  60, Chapter  94,  Adi  Parva) . DHARMAPALA.  A  minister  of  Dasaratha.  There  were eight  ministers  for  Dasaratha:  Srsti,  Jayanta,  Vijaya, Siddhartha,  Rastravardhana,  As  oka,  Dharmapala  and Sumantra.  (Chapter  6,  Agni  Purana). DHARMAPRASTHA.  A  sacred  place.  It  is  believed  to be  the  abode  of  Dharmaraja.  There  is  a  general  assum- ption that  anybody  who  touches  the  water  in  a  well there  will  be  absolved  of  all  sins.  (Sloka  99,  Chapter 94,  Vana  Parva) . DHARMAPUTRA.  The  eldest  of  the  Pandavas,  the others  being  Bhlmasena,  Arjuna,  Nakula  and  Sahadeva. 1 )  Genealogy.  See  under  Arjuna. 2)  Birth.  Pandu,  brother  of  Dhrtarastra,  had  two  wives, Kunti  and  Madri.  There  was  a  curse  for  Pandu  that  he would  die  the  moment  he    touched  his  wife.  (See  under Pandu).  Kunti,  the  first  wife  of  Pandu,    had  obtained from  Durvasas  five  mantras.  The  mantras  were  very  po- tent. If  she  called  upon  any  god  reciting  the  mantra  that God  would  manifest  himself  to  her  and  bless  her  with  a son.  When  Kunti  found  that  Gandharl  was  pregnant  and was  about  to  deliver  she  became  anxious  and  meditating on  Dharmadeva  recited  one  of  the  mantras  given  by  Dur- vasas and  got  a  child  from  him.  The  boy  was  born  at  mid- day  on  the  eighth  Jyestha  day  of  the  year  on  Pancami and    at  the   auspicious    hour,    Abhijit.    At      the   itirne 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  Yudhisthira". Obeying    the    dictate  of  the   mysterious   voice  he  was named     Yudhisthira.  (M.B.  Adi  Parva,  Chapter  123). 3)  Boy  hood.  When  he  had  five  sons  Pandu  went  to  the  forest of  Satasrhga  together  with  his  family  to  spend  the  spring time  there.  The  sages  residing  in  that  forest   conducted the  christening   ceremony    of  Dharmaputra.  Kasyapa, priest  of  Vasudeva,  performed  the  Upanayana  ceremony (thread-wearing)  of  Dharmaputra  (Chapter  123,  Daksi- natyapatha)  Adi  Parva,  M.B. ).   Rajarsi  Suka  imparted instructions  to  Dharmaputra    on    spear-warfare.  Pandu died  during  their  stay  there.  Madri   abandoned  her  life by  jumping   into   her   husband's   funeral    pyre.  Before doing  so  she  called  Dharmaputra  to  her   side    and  join- ing her  hands  together  said  "Son,  you  are  now  the  father to  your  brothers."  When  Pandu  and  Mfidrl   were   dead the  sages  of  the  forest  took   Kunti  and    the    children  to Hastinapura  and  entrusted  them  to  the  care   of  Bhisma DHARMAPUTRA 227 DHARMAPUTRA detailing  to  him    all    that   had  happened  in    the  forest. (Chapter  125,  Adi  Parva,  M.B.) . 4)  Kaumdra(youth) .  Dharmaputra  and  his  brothers  spent their  boyhood  in  Hastinapura  along   with    Duryodhana and   his   brothers.  Bhimasena   became    a   great   foe  of Duryodhana  and  his    brothers  and    Duryodhana  always nurtured  a  desire  to  kill  Bhimasena.  Once  Duryodhana invited  Dharmaputra  and  his    brothers    to  have  aquatic games  in  the  Gaiiga.  Accepting  the   invitation  Dharma- putra participated  in  the  games  along  with  his  brothers. One  night  Duryodhana  caught  hold  of  Bhlma  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.  KuntI  asked him  to  start  a  search  and  while  he  was  on  it  Bhimasena appeared  before  him  and  told  him  how  he   was    thrown into  the  river    by   Duryodhana    and    how    he    went    to Nagaloka  and  was  brought  to  earth  with  great    acquisi- tions from    there.  Dharmaputra   advised    them    not    to make  the    incident   public.  They   received    training   in warfare  in  Hastinapura  under  Dronacarya.  Dharmaputra got  great  proficiency  in  chariot-fighting.  As  Gurudaksina (fee  for  the  preceptor)    Dharmaputra  agreed   to   bring Drupada  bound  before  the  preceptor.  But   Arjuna  stop- ped him  and  himself  undertook  the  task    (Chapters  127 to  136,  Adi  Parva,  M.B.). 5)  Becomes  heir-apparent  and  goes  to  the  forest.  Dhrtarastra, crowned  Dharmaputra  as    the  heir-apparent    when    the latter  had  successfully    completed  his  course  of  study  in warfare.  By  his  good  conduct,  righteousness  and  adminis- trative e  fficiency  Dharmaputra  excelled  his  father  and  be- came very  popular  among  his   subjects.  Jealous   of  this Duryodhana   decided  to  destroy  the  Pandavas  somehow. With  the  permission    of  his   father,    Duryodhana  cons- tructed a  palace   at   Varanavata   for    the  Pandavas    to reside   there.    That   palace   was   built    of  Laksa    (See under   Arakkillam) .     The   entire    population   resented this  act  of  Duryodhana  and    rebuked   him.  They    tried to  follow  Dharmaputra    to   Varanavata  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  Panda- vas 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.  Escap- ing from  there  the   Pandavas    reached    the   forests   and travelling   farther   came   to    the  shore   of  the    Ganga. (Slokas  138  to  148,  Adi  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  Dhrtara- stra the  funeral  rites  of  the    Pandavas  were   conducted at  Hastinapura.  But  Vidura  informed  Bhlsma    that    the Pandavas  were  alive.    (Chapter    149,    Daksinatyapatha, Adi  Parva,  M.B. ) . (2)  Dharmaputra   gave   permission  to  Bhlma  to  marry Hidimba  while  they  were    in   the  forest.    (Chapter  154, Daksinatyapatha,  Adi  Parva) . (3)  Dharmaputra  counselled  Arjuna  to  release  Citraratha Yaksa  who  was  defeated   by  Arjuna  in  a  battle.   ( Sloka 39,  Chapter  169,  Adi  Parva). (4)  After   the   svayarhvara  of    Pancali,     Dharmaputra narrated    to   Drupada    the   story   of  their  escape  from the  palace.    (Chapter  194,  Adi  Parva). (5)  After  svayarhvara  of  Pancali  the  Pandavas  returned to  their  country  and  Dharmaputra  was  crowned  king of  half  of  the  country.  He  started  his  rule  at  Khandava- prastha,  his  capital.  (Chapter  206,  Adi  Parva). (6)  Narada  went  to  Khandavaprastha  and  advised  them, how  to  avoid  unpleasantness   accruing  from    their   hav- ing one  wife  in  common.  His  advice   was    that   Pancali should   spend    one  year   with    each    of  the  five  in  turn. (Chapter  207,  Adi  Parva) . (7)  When  Abhimanyu  was  born  to  Arjuna,  Dharmaputra gave  ten  thousand  cows  to  brahmins  as  gifts.  (Sloka  69, Chapter  22,  Adi  Parva) . (8)  Yudhisthira  got   a   son    Prativindhya     of   Pancali. (Sloka  79,  Chapter  220,  Adi  Parva) . (9)  Yudhisthira  got  a  son  Yaudheya  of  Devika,  daughter of  King  Sib'i  (Sloka  76,  Chapter  95,  Adi  Parva) . (10)  When  Sri Krsna  went  to  Dvaraka  from  Indraprastha Dharmaputra  drove  the  chariot  in  the  place    of  Daruka, charioteer    of  Krsna.     (Sloka    16,    Chapter    2,    Sabha Parva) . (11)  Mayasura    constructed   a   beautiful     palace      in Indraprastha  and  gave  it  to   Dharmaputra.    (Sloka    37, Chapter  3,  Sabha  Parva) . (12)  Yudhisthira  decided  to  perform  a  Rajasuya  at  Indra- prastha. Even   before    the  Rajasuya  Sri  Krsna,   Arjuna and  Bhimasena  together  killed  Jarasandha.  After   that Yudhisthira  sent  Arjuna  to  the  northern   side    and    the other  brothers  to  the   southern   side  for  Digvijaya   (con- quest of  countries) .  When  he  established    his   autocracy he   performed     the   Rajasuya.      (Chapter     45,    Sabha Parva) . (13)  Yudhisthira   used    to  give  free  sumptuous  food  to thousands  of  brahmins  in  golden  pots  daily.  (Chapter  49, Sabha  Parva) . (14)  Envious  Duryodhana  sent  Vidura  to  bring  Dharma- putra to  Hastinapura  and  defeated  him  foully  in  a  game of  dice.  Though  Dharmaputra  lost  everything  Dhrtara- stra gave    him   back   everything.    (Chapter    72,    Sabha Parva,  M.B.). (15)  Before  Dharmaputra  went  back  to  his  place,  with  the permission  of  Dhrtarastra,  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,  Sabha  Parva) . (16)  Surya  gave  the  Aksayapatra  (a  pot  which  is  never emptied)  to  the  Pandavas.    (Sloka  72,  Chapter  3,  Vana Parva) . (17)  At  first  the  Pandavas   stayed   in   Dvaitavana    and later  on  the  advice  of  Vyasa  they  went  to  Kamyakavana. (Sloka  41,  Chapter  36,  Vana  Parva) . (18)  He  advised  Bhimasena  to  remain  quiet  for  thirteen years.    (Chapter  52,  Vana  Parva) . (19)  Brhadasva,  the  sage,  narrated  the  story  ofNala  to Dharmaputra  while  they   were    in  the    forest.    (Chapter 43,  Vana  Parva). (20)  The  sage  Lomasa  imparted  instructions  on  philoso- phy to   Dharmaputra   while  they    were   in    the   forest. (Chapter  94,  Vana  Parva) . (21)  Yudhisthira  met  and  conversed    with    Parasurama at  the  mountain  Mahendra.  (Chapter  117,  Vana  Parva). (22)  The  Pandavas    then  travelled  in  north  India.  On their  way    to  the   mountain    of  Gandhamadana  Pancali DHARMAPUTRA 228 DHARMAPUTRA fainted  and  Yudhisthira   wept    bitterly.    (Chapter    145, Vana  Parva) . (23)  From  Gandhamadana  Dharmaputra  with  his  wife and  brothers    reached    Badarikasrama  and    from    there they  returned  to  Dvaitavana. (24)  When  they  went  toKamyaka  vana  Sri  Krsna  visited Dharmaputra  there.  (Chapter  153.  Vana  Parva). (25)Duryodhana  and  his  followers  made  a  grand  march to  Kamyaka    vana    to    see  the  Pandavas  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   Pandavas   were  in  exile  in    the    forest Dussasana  went    and    invited   Yudhisthira    to  attend  a Vaisnava    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)  Yudhisthira  received  the  sageDurvasas  with  respect and  after  offering   homage   sent   him    away   contented. (Chapter  262,  Vana  Parva) . (28)  Jayadratha   kidnapped    Pan  call   and  in  the  battle that  ensued  Dharmaputra   slew   the   King   ofTrigartta but  left  free  Jayadratha.  (Chapter  272,  Vana  Parva) . (29)  At  a  time  when  Yudhisthira  was  plunged  in  sorrow the  sage  Markandeya  narrated  the   story    of  Sri    Rama to  console  him.   (Chapters  273  to  291,  Vana  Parva). 7)  How  Dharmadeva  tested  Tudhiflhira.  The  Pandavas travelling  through  the  forests  reached  Dvaitavana.  A brahmin  among  their  group  was  making  fire  by  the arani  sticks  when  a  deer  rushed  at  him  and  took  the arani  sticks  away,  carrying  them  on  its  horns.  The Pandavas  ran  after  the  deer  and  they  travelled  far away  from  their  place,  still  not  getting  scent  of  it.  They were  all  tired  and  thirsty.  Yudhisthira  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.  Yudhis- thira 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  Bhlmasena  went  to  enquire.  Bhimasena  also did  not  return  and  finally  Yudhisthira  himself  set  out  in search  of  them.  On  reaching  the  pond  Yudhisthira was  dumbfounded  to  see  his  brothers  lying  dead  on the  banks  of  the  pond.  Weeping  bitterly  Yudhisthira entered  the  pond  and  to  his  surprise  he  heard  a  voice from  the  air  addressed  to  him  thus:  "Ho,  Yudhisthira, 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,  danavas,  gandharvas and  raksasas  but  also  the  four  huge  mountains  like Himalaya  Pariyatra,  Vindhya  and  Malaya.  I  am  eager to  know  your  true  self  who  have  slain  such  brave brothers  of  mine." Yaksa: — "I  am  a  Yaksa  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. Yaksa :— How  does    Mahasiddhi  come  to    he  Srotriyas  ? (those  who  study  the  Vedas). Yudhisthira: — It  happens  by  deep  penance. Yaksa: — What  is  the  reason  for   a  brahmin  getting  divi- nity? What  deed  is  equal  to  good  conduct?  What  makes a  brahmin  mortal  and  what  makes  him  evil? Yudhisthira: — The  Brahmin   gets   divinity    by   medita- tion.  Austerity  is  equal  to  good  conduct.  Death   makes a  brahmin  mortal  and  abusive  words  make  him  evil. Yaksa: — What   is    the   divinity    of  Ksatriyas?  What  is equal    to   good    nature?    What   makes  them  mortal  and what  makes  them  evil? Dharmaputra: — The  divinity  of  a  Ksatriya    is    weapon. Sacrifice   is    equal  to   good   conduct.    Fear   makes  him mortal  and  non-sacrifice  makes  him  evil. Yaksa: — 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  ins- tallation of  atmosphere  is  rays  and    that   of  child-birth is  child. Yaksa: — 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. Yaksa: — 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. Yaksa : — 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. Yaksa: — 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  house- holder his  wife  is  his  friend,  to  a  patient  his  doctor  and to  one  dead,  charity. Yaksa:— 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. Yaksa: — 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. DHARMAPUTRA 229 DHARMAPUTRA Yaksa: — What  is  the  soul  of  Man?    Who   is    the   com- panion given  by  God?  What  is  Upajlvana? Dharmaputra: — The  soul  of  Man  is  his  son.    The   com- panion given  by  God  is  wife.  Cloud  is  Upajlvana. Yaksa: — How  do    you    become    rich?    How  do  you  be- come happy  ? Dharmaputra: — If  you  abandon  lust   you    will    be  rich. If  you  abandon  desire  you  will  be  happy. Yaksa: — 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. Yaksa: — 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. Yaksa: — 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. Yaksa: — Though  charity,  wealth  and  lust  are  incom- patible with  each  other  when  do  they  unite  together  ? Dharmaputra: — When  charity  and  wife  compromise the  above  three  blend  together  harmoniously. The  Yaksa  was  highly  pleased  with  the  replies  given  by Dharmaputra.  He  then  offered  to  revive  one  of  his  bro- thers and  asked  Dharmaputra  to  name  whom  he  should do  so.  Then  Yudhisthira  named  Nakula.  Yaksa  then enquired  why  he  had  named  Nakula  leaving  aside  Arjuna and  Bhima.  Dharmaputra  replied  that  though  Kunti and  Madri  were  two  wives  of  Pandu  they  were  both mothers  to  them  and  so  he  wanted  to  see  one  of  the sons  of  Madri  alive.  He  therefore  pressed  the  name  of Nakula  again.  The  Yaksa  who  was  none  other  than Dharmadeva  was  immensely  happy  to  hear  that  reply and  gave  life  to  all  his  brothers.  He  confessed  to Yudhisthira  that  it  was  he  who  in  the  form  of  a  deer came  and  ran  away  with  the  arani  sticks.  He  returned the  arani  sticks  also.  Dharmadeva  then  advised  them to  go  and  spend  their  life  incognito  at  the  court  of  King Virata  blessing  them  with  the  assurance  that  they would  never  be  found  out  during  their  life  in  disguise. Dharmadeva  disappeared  after  this  and  the  Pandavas returned  to  their  asrama.  (Chapters  312  and  313  of Vana  Parva,  M.B.) . 8)  Ajnatavasa  (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    Mahabharata    battle are  given  below: (1)  Yudhisthira  tried  utmost  to  avoid  war  but  when  it was  made  clear  that  the  Pandavas  would  not   be   given even   an    inch   of  land,  he  decided  to  fight.    So  Yudhi- sthira prepared  for  a  war  and  camped    on   one  side   of the  Kuruksetra    with    his   army.  (Chapter  196,  Udyo- ga    Parva ) (2)  Dharmaputra  gave  instructions  to  Arjuna  to  keep  his army    in    vyuhas.      (Sloka    6,    Chapter    19,      Bhlsma Parva). (3 )  Dharmaputra  was  sorry  when  he  looked  at  the  Kaura- va  army.   (Sloka  3,  Chapter  21,  Bhlsma  Parva). (4)  Yudhisthira  blew  his  conch  Anantavijaya  to  announce the  war.    (Sloka  16,  Chapter  25,  Bhlsma  Parva). (5)  Yudhisthira  sought  permission  from  Bhlsma  to  fight against   the   Kauravas.   (Sloka    35,    Chapter   43,    Bhls- ma Parva). (6)  Yudhisthira    bowed  before  Dronacarya    and  sought permission    to  conduct  the  war.   (Sloka  52,  Chapter  43, Bhlsma  Parva). (7)  He  sought  permission  from  Krpacarya  to  fight    the war.    (Sloka  69,  Chapter  43,  Blnsma  Parva) (8)  Yudhisthira   went    to   Salya   and  obtained  his  per- mission   to   conduct    the   war.  (Sloka    78,  Chapter  43, Bhlsma  Parva). (9)  Yudhisthira  appealed  to  the  warriors  on  the  Kaura- va   side  to  join  his  army.    Only  Yuyutsu,  responded  to that  beckoning  and  joined    the  Pandava's  side.    (Sloka 94,  Chapter  43,  Bhlsma  Parva) . (10)  On  the  first  day  of  the  battle  Dharmaputra  fought a  duel  with  Salya.  (Sloka  28,  Chapter  45,  Bhlsma  Parva) . (11)  Yudhisthira   constructed  a  Vajra  Vyuha  (an  array in  the  shape  of  a  diamond )  with  his   army.   (Sloka    22, Chapter  81,  Bhlsma  Parva) (12)  Yudhisthira   fought   with   fury  and  defeated  Sru- tayus.    (Sloka  8,  Chapter  84,  Bhlsma  Parva). (13)  Yudhisthira   got   defeated  'by  Bhlsma.  (Sloka    2, Chapter  86,  Bhlsma  Parva). (14  Bhagadatta  attacked  Yudhisthira.  (Sloka  84,  Chap- ter 96,  Bhlsma  Parva) . (15)  He   fought    against  Sakuni.     (Sloka    11,  Chapter 105,  Bhlsma  Parva) (16)  Yudhisthira  sought  permission  from  Sri   Krsna    to kill   Bhlsma   and   he   went   straight    to  Bhlsma  himself and  asked  him  how  he   should   be   killed.    Yudhisthira attacked    Bhlsma    as    per     the    latter's      instructions. (Chapter  107  to  115,  Bhlsma  Parva). (17)  In  the  meantime  Dronacarya  made  a  vow  that  he would   capture   Yudhisthira.  So  Yudhisthira  thereafter, always  kept  Arjuna  near  at  hand.  (Sloka  3,  Chapter  13, Drona  Parva). ( 18)  Yudhisthira  consoled  his  own  army  when  Abhima- nyu  was  slain.   (Sloka  35,  Chapter  49,  Drona  Parva). (19)  Yudhisthira     attacked     Salya    and    Krtavarma. (Chapters  95  and  97,  Bhlsma  Parva) . (20)  Yudhisthira   was   defeated  in  a  fight  with  Drona. (Sloka  18,  Chapter  106,  Drona  Parva). (21)  He  fought  against  Duryodhana.   (Sloka  15,  Chap- ter 124,  Drona  Parva). (22)  He    defeated    Dronacarya     in     another     battle. (Sloka  27,  Chapter  157,  Drona  Parva). (23)  He   became   moody  when  Ghafotkaca  was  killed. (Sloka  27,  Chapter  183,  Drona  Parva). (24)  He   made   Kama   swoon   in    a  fight.    (Sloka   21, Chapter  49,  Karna  Parva). (25 )  He   withdrew   from    the    battlefield    after  having been    defeated  by  Asvatthama.    (Sloka  38,  Chapter  35, Kama  Parva). (26)  Karna   wounded  Yudhisthira.  (Sloka  33,  Chapter 63,  Kama  Parva). (27)  Once  Yudhisthira   scolded  Arjuna    and  the    latter greatly  offended  started  to  go  to    the   forests    and   then Yudhisthira  himself  appeased  him.  (Chapters  63,  70  and 7 1 ,  Karna  Parva) . (28)  Yudhisthira  slew  Candrasena  and  Drumasena  who were  the  guardians  of  Salya's  Cakravyuha.     ( Sloka   52, Chapter  12,  Salya  Parva). DHARMAPUTRA 230 DHARMAPUTRA (29)    He    slew    Salya    (Sloka    51,    Chapter,  17,  Salya Parva). ( 30)  He  killed  the  younger  brother  of  Salya.  (Sloka  64, Chapter  17,  Salya  Parva). (31)  Duryodhana  at  this  time  went  to  a   lake  in  Dvai- payana    and    lay    there    immersed  under  water.  Yudhi- sthira went  there  with  an  army  and  challenged  him  fora tight.   (Sloka  18,  Chapter  61,  Salya  Parva). (32)  When  Yudhislhira  won  the  war  he  sent  Sri  Krsna to  Hastinupura  to  console  Gandhurl.   (Sloka  40,    Chap- ter 62,  Salya  Parva). 10)  Tudhisfhira  is  crowned  King.  When  Yudhisthira    won the   war    he    sent    Nakula    to    bring   Paucali.  He  went round  the  Kuruksetra  battle  ground  and    saw   his    own kith  and  kin  lying  dead  and  the  sight  made   him    faint. After    that   he   went    to   Dhrtarastra.  Gandharl  cursed him  for    killing    her   sons.    Gandhari   gave    a    piercing look   at    the  nails  on  the  foot  of  Dharmaputra  when  he stood    before  Gandharl    bowing   down,      Instantly    the nails    turned    black.  Yudhisthira   gave  Dhrtarastra  the names  of  all  the  prominent  persons  who  were    killed    in the  war.  Dhrtarastra  ordered  Yudhisthira  to  perform  the obsequies  of  the  dead.  It  was  at  this  stage  that  Yudhisthira came  to  know  from  Kunti  that  Kama  was  his    brother. Yudhisthira  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  Kama    gave a    sudden   mental     turn-back   to     Yudhisthira   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  Vyasa  came  there  and  preached    to him    about    the    perishable   nature  of  life.  Yudhisthira then  asked  him  what  he  should   do   for   the   atonement of  the   sins    committed.  Though  he  strongly  desired  to go  to  the  forest  Vyasa  and  Sri  Krsna  did  not  allow  him to  do  so  and  sent  them  all  to   Hastinapura.     When  the Pandavas    entered    the   city    the   people    gave    them    a rousing   reception   and  Yudhisfhira  was  crowned  King. (Chapters  10  to  17  of  Sauptika  Parva,    Chapters    12    to 27  Strl  Parva,  Chapters  1  to  40  Santi  Parva). 1 1 )  Administration.  When     Yudhisthira    became    King, with    the   permission    of  Dhrtarastra,  he  distributed  the various   administrative   responsibilities   among   his  bro- thers.   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 Sri   Krsna    to  express  his  gratitude  for  him.  He  visited Bhisma    lying   on    his    bed   of  arrows  accompanied  by Sri  Krsna  and  his    brothers.    Bhisma   revealed    to   him the   inner   import   of    Rajadharma,    Apaddharma    and Moksadharma.      Receiving   the     blessings     of  Bhisma Yudhisthira  and  his  brothers  returned    to    Hastinapura. Yudhisthira   went    to    the  Himalayas  to  get  riches  from Marutta    before   performing    an     Asvamedha  Sacrifice. While  on  his  way  to  the  Himalayas  he  fasted  for  a  night and  worshipped  Siva.  People  like  Vyasa  and  Sri    Krsna partook     in     the    sacrifice.  After    the  sacrifice  was  over Dhrtarastra    desired    to   go   to    forest    and    sought    the approval    of  Yudhisthira    to   do   so.    On   hearing  that Yudhisthira  wept.  But  on  the  advice  of  Vyasa  he  gave  his approval    for   Dhrtarastra  to  go    to   forest.  Dhrtarastra appealed  to  him  through  Vidura  for  funds  to  perform  the obsequies    of  the   dead.    Bhlma   objected    to    this    but Yudhisthira  reprimanded  him  and  silenced  him  and gave  Dhrtarastra  enough  funds  for  his  purposes.  Kunti and  Gandhari  accompanied  Dhrtarastra  to  the  forest. Yudhislhira  accompanied  by  Pancali  and  Sahadeva went  and  saw  them  in  the  foiests  after  a  few  days. (Chapters  41  to  55,  Santi  Parva,  Chapters  92  from Anusfisana  Parva  and  Asvamedha  Parva  and  Chapter 26  from  A:',ramavasika  Parva). 12)  Vidura  merges  into  Dharmaputra.  When  Dhrtarastra, Gandhari  and  Kunti  went  to  forest  Vidura  also  accepted sannyasa  and  left  for  the  forest.  There  sitting  under  a tree  he  started  doing  penance.  After  a  few  days  Yudhi- sthira came  to  the  forest  to  sec  his  mother  and  others. After  spending  some  time  with  Dhrtarastra,  Gandhari and  Kunti  he  went  to  the  place  where  Vidura  was doing  penance.  Vidura  started  running  the  moment  he set  eyes  on  Yudhisthira  and  the  latter  ran  after  him. After  some  time  Vidura  turned  back  and  stood  staring at  Yudhisthira.  At  that  time  the  soul  of  Vidura  escap- ing from  his  body  merged  with  that  of  Yudhisthira. The  body  of  Vidura  stood  stiff  and  leaned  against  a  tree. Taking  him  to  be  dead  Yudhisthira  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.  Yudhisthira  went back.  (Chapter  26,  A':ramavasika  Parva). 13)  The  end  of  Dharmaputra.  Soon  after  his  return  from the  forest  Narada  came  to  Hastinapura  and  told  him  of the  death  of  Dhrtarastra,  Kunti  and  Ga.ndha.ri  in  a wild  fire  in  the  forest.  Lamenting  deeply  Yudhisthira performed  the  obsequies  at  Hastinapura.  It  was  at this  time  that  the  Yadava  dynasty  perished  and  Dvaraka was  sunk  into  the  ocean.  The  Paiidavas  then  crowned Pariksit  as  their  successor  and  entrusted  Yuyutsu  with the  administration  of  the  State  till  Pariksit  came  of  age. Vajra  was  appointed  as  chief  of  Indraprastha.  The obsequies  of  Vasudeva,  Balarama  and  Krsna  were  per- formed at  Hastinapura.  Krp5.ca.rya  was  appointed  as preceptor  to  Pariksit.  After  having  made  all  such arrangements  the  Pandavas  commenced  their  Mahapras- thana.  The  five  Pandavas  and  Pancali  started  from Hastinapura.  A  dog  also  followed  them.  Yudhisthira walked  ahead.  On  the  way,  one  by  one,  Panca.li  Saha- deva, Nakula,  Arjuna  and  Bhimasena  fell  dead.  Alone with  a  dog  to  keep  company,  Yudhisthira  reached  a plateau  on  the  top  of  the  Himalayas  and  there  Indra was  waiting  for  him  with  a  chariot.  But  Yudhisthira said  that  he  would  not  come  to  heaven  without  his wife  and  brothers.  He  was  then  informed  that  they  had already  reached  heaven.  Yudhisthira  insisted  that  the dog  also  should  be  taken  to  heaven  which  Indra blankly  refused.  But  Yudhisthira  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  Yudhisthira  entered heaven  he  saw  Duryodhana  sitting  in  all  luxury  and  glory. Yudhisthira  did  not  like  it  but  Narada  pacified  him. Yudhisthira  saw  all  his  relatives  sitting  there.  A  devaduta took  him  round  hell  also.  When  he  heard  the  pitiable groans  from  there  Yudhisthira  thought  his  right  place was  with  them.  But  Indra  and  Dharmadeva  again  Con- soled him.  He  was  given  a  bath  in  Akasaganga.  He  then lost  his  mortal  form  and  his  soul  entered  Divyaloka. DHARMARAJA 231 DHARMAVAR^A Standing  in  the  form  of  Dharmadeva  he  saw  all  his relatives  including  Krsna.  (Chapters  38  and  39, Asramavasika  Parva,  Chapter  1,  Mausala  Parva; Mahaprasthanika  Parva,  Svargarohana  Parva). 14)  Synonyms  of  Tudhiflhira.  Ajamidha,  Ajatasatru, Bharata,  Bharatasardula,  Bharatapravara,  Bharatarsa- bha,  Bharatasattama,  Bharatasirhha,  Bhimapurvaja, Dharma, Dharmaja,  Dharmanandana,  Dharmaprabhava Dharmaputra,  Dharmarat,  Dharmaraja,  Dharmasuta, Kaunteya,  Kaurava,  Kauravasreslha,  Kauravanandana, Kauravya,  Kauravanatha,  Kuntmandana,  Kurui'ardula, Kurusrestha,  Kurudvaha,  Kurukulodvaha,  Kurumu- khya,  Kurunandana,  Kurupandavagrya,  Kurupati, Kurupravlra,  Kurupungava,  Kururaja,  Kurusattama, Kuruttama,  Kuruvardhana,  Kuruvira,  Kuruvrsabha, Mrdangaketu,  Pandava,  Pandavasrestha,  Pandavanan- darta,  Pandaveya,  Panduputra,  Partha  and  Yadavimata. All  these  words  have  been  used  to  identify  Yudhisthira in  the  Mahabharata. DHARMARAJA.  A  king  of  Gaudado'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.  (Bhavisyapurana,  Pratisarga  Parva). DHARMARAftlYA.  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  Nagas  (serpents).  He entered  the  house  of  a  Naga  named  Padmanabha. When  he  reached  the  house  Padmanabha  had  been  away carrying  the  chariot  of  the  Sun.  Dharmaranya  sat  out- side the  house  and  spent  a  few  days  in  vow  and  medita- tion. Then  Padmanabha  returned.  The  Brahmana  asked Padmanabha  about  the  ways  of  attaining  heaven.  The Naga  replied  that  there  was  none  superior  to  the  Sun. The  Brahmin  accepted  penance  and  lived  in  the  hermit- age ofCyavana  for  a  few  days.  (M.B.  Santi  Parva,  4 Chapters  from  361). DHARMARANYA (M).  A  forest  which  is  a  holy  place. It  is  mentioned  in  Mahabharata,  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  Asutarajasa.  See  under  Kusa I). DHARMARATHA.  A  king  of  the  family  of  Angarfija. He  was  the  great  grandfather  of  Lomapada  and  the  son of  Draviratha.  (Chapter  277,  Agni  Purana) . 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  Sucandra,  wife  of  his  elder brother.  But  the  hundcrd  wives  of  Dharmasakha  were pining  for  having  a  son  and  so  the  king  consulted  his ministers  and  on  their  advice  conducted  a  Putrakfimesti yajfia  (a  sacred  sacrificial  ceremony  for  obtaining  chil- dren) at  Hanumatkunda  near  the  southern  sea-coast. As  a  result  of  that  each  of  his  hundred  wives  got  a child.  (Skanda  Purana,  Chapter  15). DHARMASARMA  I.  A  brahmin  who  was  born  a  parrot named  Kanjala  in  his  rebirth.  Dharmasarma  was  one  of the  three  sons  of  an  eminent  Brahmin  called  Vidyadhara. His  other  two  sons  were  Vasusarma  and  Namas'arma. While  both  his  brothers  became  great  scholars  Dhar- ma:'arma  never  studied  anything  and  became  a  muff. His  father  was  greatly  worried  on  account  of  this. Dharmasarma  never  heeded  the  advice  of  his  father and  went  about  in  bad  company  ruining  himself.  Years went  by  and  Dharmasarma  became  old. One  day  Dharmasarma  was  sitting  repentant  in  a temple  sadly  pondering  over  his  past  when  a  siddha came  to  the  temple.  Watching  him  Dharmasarma  saw him  go  and  sit  in  a  lonely  place  for  meditation  with  his eyes  shut.  Dharmasarma  went  and  stood  near  him very  respectfully.  When  the  Siddha  opened  his  eyes after  some  time  he  saw  Dharmas"arma  standing  before him  and  then  the  Siddha  made  enquiries  about  Dhar- maSarma.  The  latter  then  requested  the  Siddha  to  give him  instructions  to  acquire  the  supreme  knowledge. The  Siddha  then  gave  him  Jnanopadesa  (advice  on knowledge)  and  Dharmasarma  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 Dharmasarma  was  away  from  the  place  to  collect fruits  for  his  food  a  cat  caught  and  ate  the  parrot. Greatly  grief-stricken  Dharmasarma  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 jnanopadesa  of  the  siddha  was  still  lingering  in  him while  he  died  and  so  even  in  his  life  as  a  parro  the  never lost  the  jnana  he  had  acquired  in  his  previous  life. (Chapter  122,  Padma  Purana). DHARMASARMA  II.     See  under    Sivasarma. DHARMASAVARNI.     The    eleventh  Manu.    (See  under Manvantara). DHARMASVA.  A  Brahmin.  Once  this  Brahmin  was coming  home  with  water  from  the  Ganges.  On  the  way he  saw  Kapakalpa, the  servant  of  merchant  Ratnakara, being  killed  by  an  ox.  Though  Kapakalpa  was  a  sinner, his  end  aroused  pity  in  the  heart  of  the  Brahmin.  So  he sprinkled  the  Ganges-water  on  the  body  of  Kapakalpa, 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  Purana,  Kriya  Khanda,  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. DHARMATlRTHA  I.  A  holy  place  of  ancient  Bharata. If  a  man  bathes  in  a  pond  there,  he  would  be  absolved of  all  sins.  (Sloka  1,  Chapter  84,  Vana  Parva). DHARMATlRTHA  II.  Another  holy  place  of  ancient Bhiirata.  If  a  person  bathes  in  a  pond  there  he  would get  the  benefit  of  performing  a  Vajapeya  Sacrifice  (Sloka 162,  Chapter  84,  Vana  Parva) . DHARMA VARNA.  A  Brahmin  who  lived  in  the  country of  Anarta  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  Dharmavarna  to marry  and  obtain  sons  who  would  get  them  relief  from their  plight.  Dharmavarna  married  and  as  soon  as  he got  a  son  he  went  to  the  forest  of  Gandhamadana  to practise  penance  there.  (Chapters  2,  1 7  and  22,  Skanda Purana ) . DHARMAVATI 232 DHAUMYA DHARMAVATI.  A  wife  of  Dharmadeva.  He  got  of Dharmavati  a  daughter  Dharmavrta.  Dharmavrta  was married  to  Marlci,  son  of  Brahma.  (See  under  Gaya- tirtha). DHARMAVRTA.  A  daughter  of  Dharmadeva.  (See under  Gayatlrtha). DHARMAVYADHA.  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  Brahmana,  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  moksa  by  doing  his duty  without  even  once  wavering  from  it. The  Brahmin  was  born  a  hunter  in  the  country  of Mithila.  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  Kausika  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 Dharmavyadha  of  Mithila  to  remove  the  egoism  in  him. Obeying  her  instructions  Kausika  went  and  accepted Dharmavyadha  as  his  guru.  The  learned  hunter  then spoke  to  Kausika  about  Varnadharmas,  Sistacaras, himsa  and  ahhhs?,  Mimarhsa  relating  to  dharma  and karma,  the  importance  and  glory  of  Brahmavidya,  the significance  of  the  control  of  the  senses,  Trigunas,  Prana- vayu,  service  to  father  and  mother  and  many  such other  things.  The  egoism  of  Kans'ika  was  removed  and he  returned  home.  Devoted  to  his  parents  he  attained heaven.  (Chapters  27  to  33,  Vana  Parva) . DHARMAYU.  A  king  of  the  Puru  family.  His  father was  Raudraiva,  the  son  of  Puru  and  his  mother  was  a celestial  woman  MKrakei'I.  (M.B.  Adi  Parva,  Chapter 94,  Stanza  11). DHARSTAVAMSA.  A  particular  family  of  kings  of the  Iksvaku  Dynasty.  This  family  originated  from Dhrsta  the  brother  of  Iksvaku.  So  this  family  is  called Dharstavarhsa  (Devi  Bhagavata,  Skandha  7). DHATA  I. 1)  General  information.  One  of  the  twelve  Adityas.  (See DvadaSadityas  and  Aditya) . 2)  Other   details:    (1)    At    the    burning   of  Khandava forest  among  the  gods  who  came  against  Sri  Krsna  and Arjuna,  there  was  Dhata  also.  (M.B.  Adi  Parva,  Chap- ter 266,  Stanza  34). (2)  Dhata  gave  Subrahmanya  five  followers  named Kunda,  Kusuma,  Kumuda,  Darhbara  and  Adaihbara  as gift.  (M.B.  Salya  Parva,  Chapter  45  Stanza' 39). DHATA  II.  It  is  seen  in  Visnu  Purana,  Arhsa  1,  Chapter 10,  that  two  sons  named  Dhata  and  Vidhata  and  a daughter  Laksmi  were  born  to  Bhrgu,  the  son  of  Brahma, by  his  wife  Khyati.  Of  them  Dhata  and  Vidhata married  Ayati  and  Niyati,  the  daughters  of  Meru. Laksmi  became  the  wife  of  Mahavisrui. DHATREYIK.A.  A  maid  of  Pancall  during  the  time  of the  forest  life  of  the  Pandavas.  It  was  this  maid  who informed  the  Pandavas  that  Jayadratha  had  kidnapped Pancall.  (M.B.  Vana  Parva,  Chapter  269,  Stanza  16) . DHATU(S).  (Minerals).  To  understand  the  Puranic 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  Bhisma  in  his  bed  of  arrows.  (M.B. Sand  Parva,  Chapter  47,  Stanza  11 ). DHAUMYA  I.  A  hermit. 1 )  General  information.    This   hermit    was    the   younger brother    of  Devala,  a    hermit.    The    Pandavas,     who escaped  from  burning  in  the  Laksa  house,    reached    the banks  of  the  Ganges  when  this  hermit   was   performing penance    in  the  holy  tlrtha  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  Pandavas should  accept    the    hermit  Dhaumya   who   was    doing penance  in  the  Utkocatlrtha  as  their  priest.  Accordingly the    Pandavas  accepted  Dhaumya  as  their  priest.  From that   day   onwards    in    everything    the   Pandavas   did, Dhaumya  was  their  priest.    (M.B.  Adi  Parva,    Chapter 182). 2)  Other  details.    (1)  After  the  Svayarhvara  of  Pancali, Dhaumya  performed  the  marriage  ceremony    for    each of    the    Pandavas    from    Dharmaputra    to    Sahadeva separately  with  Pancall.     (M.B.    Adi    Parva,    Chapter 197). (2)  When   sons  were  born  to  the  Pandavas,  Dhaumya performed  the  rites  of  investiture  etc.  with   the  Brahma string  etc.    (M.B.  Adi  Parva,  Chapter  220,  Stanza  87). ( 3 )  Dhaumya   was  the  chief  priest  who  performed  the rites  of  sacrifice  at  the    Rajasuya   of  Yudhisthira.     He anointed   Yudhisthira   as   King.     (M.B.  Sabha  Parva, Chapter  53,  Stanza  10). (4)  When  the  Pandavas  started  for  forest  life,  Dhaumya walked  in  front  of  them  with  Kusa  grass    in  his   hands, singing  Yamasama  and  Rudrasama  songs.  (M.B.  Sabha 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  Kirmira,  an  asura  (demon) . (Mahabharata,    Vana   parva,  Chapter  11,  Stanza  20). (7)  Dhaumya  described  to  Dharmaputra  the  importance of  several  holy  tlrthas  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 DHAUMYA  II and  the  positions  of  Visnu  and  Brahma.  (M.B.  Vana Parva,  Chapter  163). (9)  When  Jayadratha  had    stolen    Pancall,    Dhaumya blamed  him  and  tried  to  recover  Pancali.   ( M  B     Vana Parva,  Chapter  238,  Stanza  26). (10)  Dhaumya  advised  the  Pandavas  how    to  preserve pseudonymity   in    the  capital  of  Virata.    (MB    Virata Parva,  Chapter  4). (11)  When    the  Pandavas  started    their  life   incognito Dhaumya  performed  the  rite  of  Agnistoma  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  Pancala.     (M.B.    Virata  Parva   Chap- ter 4,  Stanza  54) . (12)  After  the   bharata    battle,    Dhaumya   performed the    funeral    ceremonies,    offerings  etc.    of  the  relatives of  the  Pandavas.    (M.B.    Stri  Parva,    Chapter   24) . (13)  After  Dharmaputra  was  anointed  King,  Dhaumya disclosed    to   him    the    secrets  of  righteousness.    (M.B. AnuSasana  Parva,  Chapter  127,  Stanza  15). DHAUMYA  II.  In  the  Puranas  we  see    another    hermit .  with  the  name  Dhaumya.  In  Mahabharata,  Anusasana 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  Satyavan.  (M.B.  Vana Parva,  Chapter  298,  Stanza  19).  Other  names  such  as Ayodha  Dhaumya,  Ayodha  Dhaumya,  Apodhadhaumya, Apodhadhaumya  etc.  are  used  for  this  Dhaumya,  ( For details  see  under  Ayodhadhaumya) . DHAUTAMULAKA.  A  king  born  of  a  dynasty  of  China. (Mahabharata,  Udyoga  Parva,  Chapter  74,  Stanza  14) DHAVALAGIRI.  (SVETA  PARVATA).  A  mountain. Arjuna  once  encamped  in  this  mountain.  (Mahabha- rata, Sabha  Parva,  Chapter  27,  Stanza  29). DHENU.  See  under  Surabhi. DHENUKA. 1 )  General  information.  A  fierce  Raksasa  (giant)  with  the figure  of  a  donkey.  He  lived  in  the  forest  of  Kali  (Tala). People  did  not  dare  to  pass   by    that  way    fearing  this giant.    Hearing    about   him,    Sri   Krsna   and  his  elder brother  Balabhadra  Rama  went    to    thie   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    Sri  Krsna  beat  the  giant  to 11  *   •  •  O death. 2)  Other  details.    (1)  In  Bhagavata,   Skandha    10,    it   is stated  that  Pralambaka,  Canura,  Trnavarta,  Mustika, Aristaka,  Kesi,  Dhenuka  and  others  were   the  followers of  Karhsa. (2)  In  Bhagavata,  Skandha  10,  there  is  another  story that  while  Balabhadra  Rama,  Sri  Krsna  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) .  Rama  and  Krsna  saw  him,  struck  him  against a  tree  and  killed  him. DHENUKAM.  An  ancient  country  in  Bharata.  (M.B. Bhisma  Parva,  Chapter  50,  Stanza  51). DHENUKASRAMA.  A  holy  place.  Once  the  god  of Death  Yama  took  the  shape  of  a  man  and  did  penance in  this  place.  (M.B.  Drona  Parva,  Chapter  54, Stanza  8) . DHENUTIRTHA.  A  holy    place.     If  gingelly     (tila)    is 233 DHRSTABUDDHI offered  as  gift  in  this  holy  place,  one  would  get  redemp- tion from  all  sins.  ( Mahabharata,  Vana  Parva,  Chap- ter 84,  Stanza  87) DHlMAN.  Second  son  of  Pururavas.  (M.B.Adi  Parva Chapter  75,  Stanza  24) . DHlRADHl.  A  brahmin  devotee  of  Siva.  He  lived  in Kasl.  Because  he  meditated  on  Siva  alone,  Siva  was pleased  with  him  and  helped  him  in  various  ways. The  ganas  of  Siva  were  amazed  at  Siva's  partiality  for Dhiradhi.  Paramas  iva  told  them  the  story  of  the  former birth  of  Dhiradhi.  "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  Kamalim,  another  swan  who  dwelt  in  the  same lake  told  him  to  recite  the  tenth  Chapter  of  Glta,  and to  meditate  on  Siva.  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  Siva,  Dhiradhi attained  heaven.  (Padma  Purana,  Uttara  Khanda Chapter  184). DHlROSNI.  A  god  concerned  with  Sraddha  (offering to  the  manes).  (Mahabharata,  Anm'asana  Parva  Chan- ter 9,  Stanza  32) . DHISANA.  The  wife  of  Havirdhana  born  in  the  dynasty of  the  emperor  Prthu.  Dhisana  was  born  from  fire.  (Six sons,  Praclnabarhis,  Sukra,  Gaya,  Krsna,  Vraja  and Ajina,  were  born  to  Havirdhana  by  his  wife  Dhisana born  of  fire.  (Agni  Purana  Chapter  18). DHRSTA.  AsonofVaivasvataManu.  Iksvaku,  Nabhaga Dhrsta,    Saryati,    Narisyanta,    Prarhsu.    Nrga,    Dista' Karusa  and    Prsadhra    were    the  sons    of  Vaivasvata Manu.  (Bhagavata,  Skandha  8) DHRSTABUDDHI.  A  Vaisya  who  attained  heaven  by performing  the  fast  of  Vaisakha  Vrata.  He  lived  in  the country  of  Bhadravatl.  on  the  bank  of  the  River Sarasvatl.  The  name  of  the  king  of  the  country  was Dhrtiman.  Dhanapala,  a  Vaisya  of  that  country  had five  sons:  Sumanas,  Dyutiman,  Medhavl,  Sukrta  and Dhrstabuddhi.  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  Brahmanas,  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. Dhrstabuddhi  happened  to  reach  the  hermitage  of Kaundinya.  It  was  the  month  of  Vaisakha.  While Kaundinya  was  coming  from  the  Ganges,  having  taken bath,  a  drop  of  water  fell  on  Dhrstabuddhi  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. DHRSTADYUMNA 234 DHRSTADYUMNA The  hermit  advised  him  to  observe  the  fast  of  Vaiiakha- suklaikadasi  known  as  Mohinl.  Accordingly  he  observed the  fast  and  became  sinless.  Invested  with  a  divine  form he  entered  the  realm  of  Visnu.  (Padma  Purana,  Uttara Khanda,  Chapter  51) . DHRSTADYUMNA.  The  son  of  King  Drupada.  He  was brother  of  Pancall. I) Birth.  Drupada  and  Drona  were  fellow  students.  After finishing  his  education  Drupada  became  King.  When Drona  came  to  his  palace  Drupada  did  not  honour him.  Drona  got  angry,  went  to  Hastinapura  and  began to  teach  the  Pandava  and  the  Kaurava  princes  in archery  and  other  weapons.  When  the  weapon-training was  over,  Arjuna,  at  the  instruction  of  Drona,  defeated and  captured  Drupada.  Drona  seized  half  of  his  king- dom from  him. As  Drupada  was  not  powerful  to  wreak  vengeance  on Drona,  he  performed  a  sacrifice  to  obtain  a  son  who could  take  revenge  on  Drona  and  regain  his  lost prestige.  A  son  and  a  daughter  were  born  from  the sacrificial  fire.  The  son  was  named  Dhrstadyumna. The  daughter  grew  up  and  became  the  famous  Pancall. The  Pandavas  married  her. At  the  time  of  birth,  Dhrstadyumna  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  Pancalas  were  filled with  joy.  There  was  a  celestial  voice:  "This  boy  will destroy  the  fear  of  the  Pancalas.  He  is  born  to  slay Drona."  At  this  time  the  queen  approached  the  sacri- ficing 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.  Brahmanas  named  the  boy  Dhrsta- dyumna and  the  girl  Krsna.2  (M.B.  Adi  Parva,  Chapter 166) .  (For  more  particulars  see  under  'Pancall' Para  2). 2)  Till  the  battle  of  Bharata.  The  history  of  Dhrsta- dyumna till  the  battle  between  the  Pandavas  and  the Kauravas,  is  given  below. The  news  that  Dhrstadyumna  was  born  to  kill  Drona spread  everywhere.  The  Broad-minded  Drona  did  not seem  to  mind  this  news.  Drona  took  Dhrstadyumna  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  Dhrstadyumna  returned  to  his  kingdom. Next,  we  see  Dhrstadyumna  at  the  svayamvara (marriage)  of  Pancali.  Several  kings  arrived  from various  countries  on  that  occasion.  When  the  auspici- ous moment  came,  Dhrstadyumna  brought  Pancall  to the  nuptial  dais.  He  proclaimed  the  rules  and  condi- tions that  the  competitors  of  Svayamvara  had  to observe.  After  that  he  conversed  with  each  king  who was  present.  In  the  Svayamvara  Pancall  accepted Arjuna.  The  Pandavas  and  Pancall  were  given  the Kumbhakara  mandira  (the  Palace  of  Kumbhakara)  which stood  in  the  city  of  Drupada,  to  stay  for  that  night. Though  the  Pandavas  were  in  the  guise  of  Brahmanas, Dhrstadyumna  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  obser- vation. After  this  he  returned  to  his  Palace  and pacified  his  father  who  had  been  much  worried  about his  daughter's  selection. Next,  we  see  Dhrstadyumna,  during  the  time  of  the forest  life  of  the  Pandavas.  He  consoled  Pancall,  who was  miserable.  After  that  he  took  the  sons  of  Pancall, to  his  house.  While  the  Pandavas  were  living  in  the forest  'Kamyaka',  Dhrstadyumna  visited  them.  The forest  life  of  the  Pandavas  came  to  an  end.  A  battle between  the  Pandavas  and  the  Kauravas  became  inevi- table. Then  the  Pandavas  selected  Dhrstadyumna,  as the  commander-in-general  of  their  army.  He  ordered for  a  general  parade  of  the  army  and  gave  them instructions.  (M.B.  Adi  Parva,  Chapters  166  to  195; the  whole  of  Sabha  Parva;  Vana  Parva,  Chapters,  12, 22 and  51;  Virata  Parva,  Chapter  72;  Udyoga  Parva, Chapters  50,  157,  163  and  164). 3 )  Dhrstadyumna  in  the  Bhdrata-battle  The  part  played by  Dhrstadyumna  in  the  battle  is  given  below : (1)  In  the  first  day's  battle  Dhrstadyumna    confronted Drona.    (M.B.  Bhisma  Parva,  Chapter  45,  Stanza  31). (2)  Fought  with  Bhisma.    (M.B.  Bhisma  Parva,  Chap- ter 47,  Stanza  31). (3 )  On  the  second   day   of  the   battle  he    formed    the disposition  of  the  army  called  the  'Krauncarunavyuha' (M.B.  Bhisma  Parva,Chapter  50,  Stanza  42). (4)  A    terrible    fight     ensued    between     Drona     and Dhrstadyumna  (M.B.  Bhisma  Parva,  Chapter  53). (5)  He  fought  with  As vatthama  (M.B.  Bhisma  Parva, Chapter  61,  Stanza  19). (6)  He   killed   Damana    the    son   of  Paurava.   (M.B. Bhisma  Parva,  Chapter  61,  Stanza  20). (7) '  He  killed  the  son  of  Salya.     (M.B.  Bhisma    Parva, Chapter  61,  Stanza  29) . (8)  He   fought   with    Salya  and  was  wounded.    (M.B. Bhisma  Parva,  Chapter  62,  Stanza  8) . (9)  He   formed    the    disposition    called    the  'Makara Vyuha'.    (M.B.  Bhisma  Parva,  Chapter  75,  Stanza    4) . (10)  He    shot  the  missile  called  Pramohana  (the  arrow of  fainting)  and  the  Kauravas  swooned.   (M.B.  Bhisma Parva,  Chapter  77,  Stanza  45). (11)  He  was  defeated  by  Drona  (M.B.  Bhisma  Parva, Chapter  77,  Stanza  69) . (12)  He   defeated  Duryodhana.   (M.B.   Bhisma  Parva, Chapter  82,  Stanza  53). (13)  He   fought   with    Vinda   and    Aravinda.     (M.B. Bhisma  Parva,  Chapter  86,  Stanza  61) . (14)  He     fought     with     Krtavarma.     (M.B.    Bhisma Parva,  Chapter  110,  Stanza  9). (15)  He   again    fought   with   Bhisma.     (M.B.  Bhisma Parva,  Chapter  114,  Stanza  39). (16)  There   was   a    combat   with  Drona  again.    (M.B. Drona  Parva,  Chapter  7,  Stanza  48) . (17)  He   fought   with    Susarma.   (M.B.  Drona  Parva, Chapter  14,  Stanza  37). (18)  He  fought  with  Durmukha.    (M.B.  Drona    Parva, Chapter  23,  Stanza   4). (19)  He  killed  Candravarma  and  Brhatksatra,  King  of Nisadha.    (M.B.  Drona  Parva,  Chapter  35,  Stanza  65). 1.  The  fast  taken  on  the    eleventh  day  of  the    bright   lunar  fortnight  in  the  month  of  Vaisakha. 2.  Because  he  was     born    with   Dhrstatva    (boldness)    amarsatva    (impatience)     and     dyumna    (vigour)    the   son    of  Drupada    was called  Dhrstadyumna.     Draupadi  was  called  Krsna  as  she  was  of  Krsri a  varna    (dark   complexion.     Thus  Drupada  got    two  children   from 'Makha'   (sacrifice). DHRSTAKARMA 235 DHRTARASTRA   I (20)  He  made  Drona  swoon  by  shooting  arrows  at  him and    got   into  his    chariot  and  sat  there.    (M.B.  Drona Parva,  Chapter  122,  Stanza  56). (21)  In  the     fight    which    continued    Drona  defeated Dhrstadyumna.     (M.B.    Drona    Parva,     Chapter   122, Stanza   71). (22)  In  the  fight  with  Asvatthama,  Dhrstadyumna  was defeated.    (M.B.  Drona  Parva,  Chapter  160,  Stanza  41 ) . (23)  He  killed  Drumasena.   (M.B.  Drona  Parva,  Chap- ter 170,  Stanza  22). (24)  He  was  defeated  by  Kama.    (M.B.  Drona  Parva, Chapter  173,  Stanza  7). (25)  He   vowed   that    he    would   kill   Drona,     (M.B. Drona  Parva,  Chapter  186,  Stanza  46) . (26)  In    the   fight   that  followed  he  cut  off  the  head  of Drona.    (M.B.  Drona    Parva,  Chapter  192,  Stanza  62) . (27)  Following  this,  he  annihilated  the  elephants  of  the Kauravas  and   made  Krtavarma  swoon.    (M.B.  Kama Parva,  Chapter  22) . (28)  He  fought   with    Kama.     (M.B.    Kama    Parva, Chapter  59,  Stanza  7) . (29)  In    the   fight  with    Asvatthama,    the    Kauravas caught    Dhrstadyumna     alive.     (M.B.    Kama    Parva, Chapter  59,"  Stanza  39) . (30)  He  happened  to   enter    the   camp  of  Dussasana but  escaped.    (M.B.  Kama  Parva,  Chapter  61,  Stanza 33). (31)  In    the    night,    while  Dhrstadyumna  was  sleeping Asvatthama   kicked    him    to   death.     (M.B.    Sauptika Parva,  Stanza  26) . (32)  The   funeral   of  Dhrstadyumna    was    conducted according    to    rites.     (M.B.    Strl    Parva,    Chapter  26, Stanza  34) . (33)  The   Pandavas    conducted  mourning  and  offering to  the  deified  ancestors  for  Dhrstadyumna    (M.B.    Strl Parva,  Chapter  42,  Stanza  4) . (34)  After    death    the    spirit    of  Dhrstadyumna    was absorbed  in  the  Fire-God.    (M.B.  Svargarohana  Parva, Chapters,  Stanza  21). 4)   Names.  In  Bharata,  the   names,    Draupada,  Drona- hanta,  Pancala,  Pancaladayada,  Pancalakulavardhana, Pancalamukhya,  Pancalaputra,  Pancalarat,  Pancalaraja, Pancalya,   Parsada,    Yajnasenasuta,  Yajnaseni  etc.  are used  as  synonyms  of  Dhrstadyumna. DHRSTAKARMA.     A    king     of    the    Yayati     family, (Bhagavata,  Skandha  9) . DHRSTAKETU    I.     A    prince    who    was    the    son    of Dhrstadyumna    and    the   grandson    of  King  Drupada. (Agni  Purana,  Chapter  278) . DHRSTAKETU  II.  A  king  of    the    family    of  Yayati. (Bhagavata,  Skandha  9) . DHRSTAKETU  III.  The   son    of  Sisupala,  the  King  of Cedi.  The  details  obtained   from   Maha.bha.rata    about this  King  are  given  belcKv. ( 1 )  Dhrstaketu  was  the  rebirth  of  Anuhlada,  the  son  of Hiranyakasipu.      (M.B.     Adi     Parva,      Chapter      67, Stanza   7). (2)  Dhrstaketu    was    anointed  as  King  after  the  death of    Sisupala.      (M.B.     Sabha     Parva,       Chapter     45, Stanza  36) . (3)  After  the  death  of  his  father,    Dhrstaketu   became a    tributary    King  of  the  Pandavas  (M.B.  Vana  Parva, Chapter  12,  Stanza  2). (4)  Dhrstaketu  had  a  sister  named   Karenumatl.  (M.B. Vana  Parva,  Chapter  22,  Stanza  40). (5)  During  the    Bharata-battle,      Dhrstaketu    supplied the    Pandavas    with    an    aksauhim     (21870    elephants, 21870   chariots,  65610    horses   and     109350    infantry). (M.B.    Udyoga    Parva,  Chapter  19,  Stanza  7) . (6)  Dhrstaketu    was    appointed    as    one    of  the  seven commanders-in-chief  of    Yudhis^hira.      (M.B.    Udyoga Parva,  Chapter  157,  Stanza  11). (7)  On     the     first    day    of   the    battle    of    Bharata, Dhrstaketu,    confronted  Bahlika.    (M.B.  Bhlsma  Parva, Chapter   45) (8)  He      fought     with  Bhurisravas.      (M.B.     Bhisma Parva,  Chapter   84) . (9)  Dhrstaketu   fought  with  Paurava.    (M.B.    Bhlsma Parva,  Chapter  116,  Stanza    13). (10)  Dhrstaketu  fought  with  the  teacher  Krpa.     (M.B. Drona  Parva,  Chapter  14,  Stanza    33) . (11)  He  fought  with  Ambastha.   (M.B.  Drona    Parva, Chapter  25). (12)  He    killed     Viradhanva.     (M.B.     Drona    Parva, Chapter  107,   Stanza    17). (13  He  fought  with  the  teacher  Drona  and  was  killed in  the  fight.  (M.B.  Drona  Parva,  Chapter  125, Stanza  23). (14)  Among      the    spirits    of    those     relatives    of  the Kauravas,  who  died  in  the  Bharata-battle,    which  were evoked    to   the    surface  of  the  Ganges,    by   Vyasa,    the spirit  of  Dhrstaketu    also    appeared.     (M.B.    Asrama- vasika  Parva,  Chapter  33,  Stanza  11 ). (15)  After  his  death   Dhrstaketu    became  a  Visvadeva in  heaven.  (M.B.  Svargarohana  Parva,  Chapter  5,  Stanza 15). (16)  Vyasa   has   used    the   following     names     in     his Bharata  for  Dhrstaketu :  Caidya,  Cedija,  Cedipati,  Cedi- pungava,  CediraJ,  Saisupali,  Sisupalatmaja. DHRSNU  I.  The  second  son  of  Vaivasvata  Manu.  (M.B. Adi  Parva,  Chapter  75,  Stanza  15). DHRSISfU  II.  A  Prajapati  who  was  the  son  of  Kavi.  He was  learned  in  Vedas.  (M.B.  Anusasana  Parva,  Chap- ter 85,  Stanza  133). DHRSTI.  One  of  the  eight  ministers  of  Dasaratha. Jayanta,  Dhrsti,  Vijaya,  Asiddhartha,  Arthasadhaka, A3  oka,  Mantrapala  and  Sumantra  were  the  eight  minis- ters of  Dasaratha.  (Valmiki  Ramayana,  Sarga  7). DHRTADEVA.  Daughter  of  King  Devaka.  Vasudeva married  this  princess.  Viprstha  was  the  son  born  to  the couple.  (Bhagavata,  Skandha  9) . DHRTAKETU.  A  king  of  the  Bhrgu  family.  (Bhagavata, Skandha  9) . DHRTARASTRA.  I.     Father  of  the  Kauravas. 1)  Genealogy.  (See  the  genealogy   ofArjuna). 2)  Birth.     Santanu,  a  king  of  the   Lunar   -dynasty,  had two  wives  Ganga  and    Satyavati.    Ganga    gave  birth  to eight  sons.    But  seven   of  them  were    thrown    into   the river  Ganga.    Giving  the  eighth  son  Bhisma  to  Santanu Ganga  disappeared.    Santanu    then   married   Satyavati, a  fisher-woman.    Satyavati  gave  birth    to  two  sons,  Cit- rangada   and  Vicitravlrya.    When   Santanu    grew   old, Citrarigada  was  anointed  as  King,  as   Bhisma  had  taken Brahmavrata    (vow   of  celibacy).    Once   when  Citrari- gada went  to  the  forest  for  hunting,  a  Gandharva  of  the name  Citrarigada   killed    him.    So   Vicitravirya  became the  King  of  Hastinapura.  Bhisma  took  the  three  daugh- ters of  the  KingofKasi,  Amba,  Ambika  and  Ambalika DHRTARASTRA   I 236 DHRTARASTRA  I by  force  into  his  chariot  and  brought  the  last  two,  to Hastinapura  to  be  given  as  wives  to  Vicitravlrya.  On the  way  he  sent  Amba  back.  Vicitravlrya  married  Am- bika and  Ambalika.  But  shortly  after  that  he  also  died, before  any  children  were  born  to  him.  Fearing  that  the Lunar  dynasty  would  come  to  an  end,  SatyavatI  brought her  son  Vedavyasa,  who  was  born  to  her  from  hermit Paragara,  before  her  marriage,  to  Hastinapura.  In  the night  SatyavatI  sent  Ambika  adorned  with  ornaments and  costly  garments,  to  the  bedroom  of  Vyasa.  But  she could  not  bear  to  lie  with  Vyasa  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  Vyasa  and  lay  with  him with  closed  eyes.  Ambika  became  pregnant.  The  child she  gave  birth  to,  was  blind.  That  child  was  Dhrtarastra. Next  night  Ambalika  approached  Vyasa.  When  she saw  Vyasa  she  turned  pale  at  his  uncouth  figure  and her  face  became  bloodless.  So  the  child  born  to  her  was pale  and  was  called  Pandu.  Next  night  the  maid  of  the queen  approached  Vyasa  with  a  joyful  heart  and  so  she got  Vidura  as  son,  who  was  extremely  wise  and  intelli- gent. Thus  Dhrtarastra,  Pandu  and  Vidura  became  sons of  the  same  father.1  (M.B.  Adi  Parva,  Chapters,  63 and  105) . 3 )  Up  to  marriage.     After  the  birth  of  Dhrtarastra  Vyasa returned  to  forest  and  since  then   Bhisma  stood  in  place of  father  to  the   children.  Bhisma   performed   'Upanay- ana'  (investiture   with   Brahma-string)    and    other  rites of  the   children.    Dhrtarastra,    Pandu   and   Vidura  had their   education    in   Hastinapura.     (M.B.    Adi    Parva, Chapter  108). "Dhrtarastra,  Pandu  and  the  wise  Vidura The  three  were  brought  up  as    sons   by    Bhisma, They  became  well  educated,  cultured  aud  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  sastras,  allied  works  and  epics  and  the  Puranas, Pandu    came  out   expert  archer, Dhrtarastra  the   strongest   of  all. None  in  the  three  worlds  was  equal  to  Vidura, In  wisdom  and  knowledge  and  righteousness." (M.B.Adi  Parva,  Chapter  109). Because  of  his  blindness  Dhrtarastra  was  not  anointed as  King.  It  is  stated  in  M.B.  Adi  Parva,  Chapter  108 Stanza  25,  that  in  the  place  of  Dhrtarastra,  Pandu  was anointed  the  King. 4)  Marriage  and  birth  of   children.     Dhrtarastra    came  of marriageable  age.    Bhisma  had    heard  about  Gandharl, daughter  of  Subala,  the  King  of  Gandhara,  as  a  beauti- ful damsel  of  good  qualities.  Moreover  she  had  acquired a  boon  from  Siva  that   hundred  sons   would    be  born  to her.  Bhisma  sent  a  messenger  to   Subala  with  a   request to  give  Gandharl  as   wife    to   Dhrtarastra.  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 Puru  Dynasty,  and  finally  agreed.  Gandharl    submitted to  the  will  of  her  father,  and  to  live  with  a  husband  who I.   It  is  stated  in    M.B.  Asramavasika  Parva,  Chapter  31,  Stanza  7 having  the  name  Dhrtarasjra.  (See    under  Dhrtarasjra  IIJ). was  blind.  She  tied  her  eyes  with  a  cloth.  Sakuni  the son  of  Subala  brought  Gandhfirl  to  Hastinapura,  and gave  her  to  Dhrtarastra.  With  the  sanction  of  Bhisma their  marriage  took  place. Once  Gandharl  feasted  Vyasa  who  came  tired  with  hun- ger and  thirst.  The  hermit  was  pleased  with  her  and blessed  her  to  have  hundred  sons.  Gandharl  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  Vyasa  came  there.  He  cut  the lump  into  hundred  pieces  and  kept  them  in  ghee-pots. Gandharl  had  a  desire  to  get  a  daughter  also.  Vyasa 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  Dussala. A  son  named  Yuyutsu  also  was  born  to  Dhrtarastra  of  a Vaisya  woman.  Duryodhana  was  the  eldest  of  the hundred  sons.  The  children  grew  up.  Dussala  was given  in  marriage  to  Jayadratha,  the  King  of  Sindhu. (M.B.  Adi  Parva,  Chapters  109  to  116). 5)  Till  Bhdrata-battle.  At  this  juncture  Pandu  incurred a  curse  from  a  hermit  that  he  would  die  if  his  wife  tou- ched him.  With  that  Pandu  retired  to  forest, with  his wives.  Dhrtarastra  was  grieved  at  the  separation  of his  brother.  Pandu  died  in  the  forest  and  Madrl  jumped into  fire  and  died  with  her  husband.  Dhrtarastra  asked Vidura  to  perform  their  cremation  rites.  After  that Yudhisthira  became  King.  The  Pandavas  became  more and  more  prosperous.  This  made  the  heart  of  Dhrtarastra cloudy.  He  gave  sanction  to  Duryodhana  to  transfer  the Pandavas  to  the  lac  house  in  Varanavata.  The  lac  house caught  fire  and  it  was  rumoured  that  the  Pandavas  died in  the  lac  house  fire,  and  Dhrtarastra  shed  crocodile tears,  and  ordered  for  the  mourning  and  oblation  to be  performed.  After  the  marriage  of  Paiicali,  it  came  to be  known  that  the  Pandavas  were  alive  and  that  they wet  e  living  with  Drupada.  Dhrtarastra  recalled  them  and gave  them  half  of  the  country.  The  Pandavas  made Indraprastha  (heir  capital  and  began  to  rule  the  king- dom. Yudhisthira  performed  the  sacrifice  of  Rajasuya (royal  consecration) .  Dhrtarastra  also  took  part  in  the sacrifice. Duryodhana  wanted  to  challenge  Yudhisthira  to  a game  of  dice.  Dhrtarastra  agreed  but  advised  Duryo- dhana not  to  live  in  enmity  with  the  Pandavas.  The game  of  dice  was  played,  and  Yudhisthira  lost  every- thing the  Pandavas  had.  Dhrtarastra  called  Pancall and  told  her  that  she  might  ask  any  boon.  She  request- ed that  her  husband  Dharmaputra  might  b  •  exempt- ed from  servitude  and  the  Pandavas  made  free.  Dhrta- rastra compelled  her  to  ask  for  more  boons.  She  replied that  according  to  law  Vaisyas  were  eligible  for  one  boon, Ksatriya  women  two  boons,  Kings  three  boons  and Brahmanas  hundred  boons,  and  since  she  had  already taken  two  boons,  she  wanted  no  more.  Dhrtarastra  who was  pleased  at  this  reply  gave  the  Pandavas  freedom and  returned  all  their  lost  wealth. Duryodhana  wanted  to  challenge  the  Pandavas  for  a game  of  dice  again.  Dhrtarastra  agreed.  This  time  also Yudhisthira  lost  the  game.  The  Pandavas  who  had  lost everything,  were  ordered  to  go  to  forest  for  twelve  years and  to  live  incognito  for  one  year.  The  Pandavas  went that  Dhrtarastra  was  born  as  the  incarnation  of  a  Gandharva DHRTARASTRA  I 237 DHRTASENA to  the  forest  with  Pancall.  Dhrtarastra  was  grieved. After  thirtee  i  years  the  Pandavas  returned.  Duryo- dhana^ said  that  not  an  inch  oi"  land  would  be  given  to the  Pandavas.  Dhrtarastra  felt  sorry  at  thi  .  Sri  Krsna came  to  talk  about'  conciliation.  Duryodhana  wanted  to take  him  a  prisoner.  But  Dhrtarastra  opposed  it.  Sri Krsna  showed  Dhrtarastra  his  Visvarupa  (cosmic  form) to  see  which,  Krsna  gave  him  sight  for  the  time  being for  which  Dhrtarastra  was  very  thankful.  The  Pandavas and  theKauravas  came  to Kuruksetra  for  Bharata-battle. Dhrtarastra  called  Sanjaya  to  him  and  asked  him  about the  preparations  the  parties  had  made  for  war.  Sanjaya gave  a  true  description  of  the  battle  arrays  of  both parties.  (M.B.  Adi  Parva.  Sabha  Parva,  Vana  Parva, and  Udyoga  Parva). (6)  Dhrtarastra  and  the  battle  of  Bhdrata.  The  terrible battle  began.  The  heart  of  Dhrtarastra  was  grieved  with sorrow.  When  Arjuna  vowed  that  he  would  kill  Jaya- dratha,  Dhrtarastra  cried  aloud.  When  he  knew  that Satyaki  had  destroyed  the  army  of  the  Kauravas  he became  dumb  with  grief.  He  praised  Bhlma's  valour and  blamed  his  sons.  When  Sanjaya  told  him about  the  fall  of  Kama,  Dhrtarastra  fell  down unconscious.  He  rose  up  again  and  attended  to  the noises  from  the  battlefield.  He  fell  down  again  when he  knew  that  Salya  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  Bhima  and  embraced  the Pandavas.  He  asked  Yudhisthira  to  do  the  mourning and  offerings  for  the  dead.  It  was  done  accordingly. The  Pandavas  respected  Dhrtarastra.  But  Bhima scolded  them.  Dhrtarastra  and  Gandhari  were  greatly depressed  and  asked  Yudhisthira  to  permit  them  to  live in  forest.  Yudhisthira  tried  to  prevent  it.  He  kissed  on the  head  of  Yudhisthira.  Seeing  that  they  did  not  eat food  he  asked  them  to  eat.  Yudhisthira  saw  that  they would  eat  only  if  he  permitted  them  to  live  in  forest. At  last  Yudhisthira  agreed.  Dhrtarastra  accepted money  from  Dharmaputra  and  performed  mourning and  offerings  for  the  dead  on  a  large  scale  (M.B.  Drona Parva,  Kama  Parva,  Stri  Parva,  Santi  Parva  and Asramavasika  Parva) . 7)  Journey   to  forest   and   death.  Afterwards    Dhrtarastra and   Gandhari    went    to    forest.    Kunti   followed  them. All    the    subjects   followed    them   a    long  way,    crying. Dhrtarastra  sent  them  back  and    entrusted    the    teacher Krpa   and   Yuyutsu   with    the    Pandavas.  Dhrtarastra, Gandhari   and   Kunti    lived  on  the  Ganges.  From  there they  came  to  Kuruksetra  and  lived  in  the   hermitage  of Satayupa     for   a     time.    During     that   period   Narada visited    them.    The   Pandavas   and    the  subjects  visited them  again.  Vyasa  also  came    there.  He    took  Dhrtara- stra  and    the   rest    of  them    to    the  river   Ganges  and evoked    the   spirits   of  those   who   died    in    the  battle. Vyasa  gave  Dhrtarastra  divine  eye  to  see    the   departed spirits.    After    this,  at   the   request   of  Vyasa    they   all returned.    Dhrtarastra,    Gandhari    and    Kunti    went  to Gahgadvara  and    performed  severe    penance   and  were burnt    to   de~ath    in    a  wild  fire.  The  relatives  put  their remains  in  the  Ganges.  The  spirits  of  the  three — Dhrta- rastra,   Gandhari     and    Kunti    entered      the    realm    of Kubera.     (M.B.    Asramavasika    Parva,     Svargarohana Parva ) .' 8)  The   names   of  Dhrtarastra.    Ajamldha,    Ambikasuta, Ambikeya,  Bharata,  Bharatasardula,  Bharatasrestha> Bharatarsabha,  Bharatasatlama,  Kaurava,  Kauravas  re - stha,  Kauravaraja,  Kauravendra,  Kauravya,  Kuru- :^ardula,  Kurusrestha,  Kurudvaha,  Kurunandana, Kururaja,  Kuruvarhsavardhana.  Kuruvrddha,  Vaici- travlrya,  Prajnacaksus  etc.  have  been  used  as  synonyms of  Dhrtarastra. DHRTARASTRA  II.  A  serpent  born  to  Kasyap_a Prajapati  by  his  wife  Kadru.  It  is  stated  in  Mahabha- rata,  Sabha  Parva,  Chapter  9,  Stanza  9,  that  this serpent  sits  in  the  Durbar  of  Varuna  and  worships him.  During  the  time  of  emperor  Prthu,  devas  (gods), asuras  (demons) and  Nagas  (serpents)  milked  the  earth, and  the  person  who  milked  for  the  Nagas  was  the serpent  Dhrtarastra  (M.B.  Drona  Parva,  Chapter  69) . It  is  stated  in  Mahabharata,  Karna  Parva,  Chapter  34, Stanza  28,  that  once  this  Naga.  was  admitted  into  the chariot  of  Siva.  When  Balabhadra  Rama,  discarded his  body  and  went  to  Patala  (nether  world,  several  serpents came  to  greet  him.  Dhrtarastra  was  one  of  them.  (M.B. Mausala  Parva,  Chapter  4,  Stanza  15). DHRTARASTRA  III.  A  deva  gandharva,.  (Semi-god). Some  information.  (1)  This  deva  gandharva  was  the  son of  the  hermit  Kasyapa  by  his  wife  Muni.  (M.B.  Adi Parva,  Chapter  65,  Stanza  15). (2)  He  took  part    in    the   birth-celebration    of  Arjuna. (M.B.  Adi  Parva,  Chapter  122,  Stanza  55). (3)  He    went   to    the   presence    of   King  Marutta  as  a messenger  of  Indra.    (M.B.  ASvamedha    Parva,  Chapter 107,  Stanza  2). (4)  It   was  this  Gandharva  who   had    taken    birth    as Dhrtarastra,    the    father    of  Duryodhana.    (M.B.  Svar- garohana Parva,  Chapter  4,  Stanza  15). DHRTARASTRA  IV.  A  king  who  was  the  son  of  Jana- mejaya  and  the  grandson  of  Kuru,  a  king  of  the  Lunar dynasty.  He  had  eleven  sons:  Kundikaand  others.  ;M.B. Chapter  94,  Stanza  58.) DHRTARASTRA  V.  One  of  the  famous  sons  of  Vasuki. There  is  a  story  about  this  naga  (serpent)  in  Jaimini, Asvamedha  Parva,  Chapter  39. After  the  Bharata-battle,  Yudhisthira  performed  horse- sacrifice.  Arjuna  led  the  sacrificial  horse.  He  travelled far  and  wide  and  reached  Manalur.  At  the  instruction of  Ulu.pl,  Babhruvahana  confronted  his  father. A  terrible  fight  ensued  and  Babhruvahana  cut  off  the head  of  Arjuna.  Citrarigada  sent  Babhruvahana  to  the 'Nagaloka'  (the  world  of  serpents )  to  bring  the  jewel 'Mrtasanjlvinl'  to  restore  her  husband  to  life.  The keeper  of  this  jewel,  which  was  under  the  custody  of serpent  Sesa  was  Dhrtarastra,  the  son  of  Vasuki. Knowing  that  it  was  not  easy  to  get  the  jewel,  Babh- ruvahana fought  with  Dhrtarasfra.  After  a  terrible fight  he  got  the  jewel.  But  Dhrtarastra,  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  Dalbhya. DHRTARASTRl.  A  daughter  born  from  Tamra  the wife  of  Kasyapa  Prajapati.  Tamra  had  five  daughters  : KrauncI,  Bhasi,  Syeni,  Dhrtarastrl  and  Sukl.  Of  these, from  KrauncI,  the  owls,  the  Bhasas  from  Bhasi.  the eagle  and  vulture  from  SyenI,  the  swans  and  the  ruddy goose  from  Dhrtarastrl  were  born  in  the  world.  (This occurs  in  Valmiki  Ramayana,  Aranya  Kanda,  Sarga  14) . DHRTASENA.     A    king    who     took    the '  side    of     the DHRTAVARMA 238 DHRUVA  i Kauravas.  (M.B.  Salya  Parva,  Chapter  6,  Stanza 3). DHRTAVARMA.  The  brother  of  Suvarma,  the  king  of Trigarta,  and  Ketuvarma.  Arjuna  led  the  sacrificial horse  of  Asvamedha  performed  by  Yudhisthira  after the  Bharata  war.  Suryavarma  the  king  of  Trigartta,  con- fronted Arjuna  and  was  defeated.  Ketuvarma  who came  next  was  also  killed.  Dhrtavarma  came  next. He  showered  arrows  on  Arjuna  and  inflicted  wound  on his  hand,  and  the  famous  bow,  Gandlva  fell  from  his hand.  Arjuna  grew  angry  and  fought  so  fiercely  that eighteen  famous  and  mighty  Trigartta  warriors  fell. At  last  Dhrtavarma  fell  at  the  feet  of  Arjuna  and begged  for  pardon  and  accepted  the  supremacy  of Yudhisthira.  (M.B.  Asvamedha  Parva,  Chapter  74). DHRTAVATl.  (GHRTAVATl).  A  famous  river.  M.B. Bhisma  Parva,  Chapter  9). DHRTAVRATA.  A  king  of  the  family  of  Yayati.  (Bha- gavata,  Skandha  9). DHRTI  I.  A  daughter  of  Prajapati  Daksa.  She  was  one of  the  wives  of  Dharmadeva.  Madrl,  the  mother  of Nakula  and  Sahadeva,  was  the  rebirth  of  Dhrti.  (M.B. Adi  Parva,  Chapter  67).  Dhrti  had  given  birth  to  Niya- ma  when  she  was  the  wife  of  Dharmadeva,  who  had married  Sraddha,  Laksmi,  Dhrti,  Tusti,  Medha,  Pusti, Kriya,  BuddhI,  Lajja,  Vapus,  Sand,  Siddhi  and  Kirti, thirteen  of  the  daughters  of  Daksa.  vVisnu  Purana, Amsa  I,  Chapter  7). DHRTI  II.  A  Visvadeva  'god  .  (M.B.  Anusasana  Parva, Chapter  91). DHRTI  III.  The  son  of  Vitahavya,  the  king  of  Videha. He  was  a  contemporary  of  Vyasa  and  Vicitravirya  the king  of  the  Kurus.  Bahulasva  was  the  son  of  this Dhrti.  (M.B.  Adi  Parva). DHRTIMAN  I.  A  king  of  the  family  of  Yayati.  (Bhaga- vata,  Skandha  9) . DHRTIMAN  II.  An  ancient  country  in  Kusadvlpa (the  island  of  Kusa) .  (M.B.  Bhisma  Parva,  Chapter  12, Stanza  13). DHRTIMAN  III.  See  under  Dhrstabuddhi. DHRUVA  I. 1)  Birth  and  childhood.  Manu  Svayambhuva  the  son  of Brahma,  had  two  sons  named  Priyavrata  and  Uttana- pada. They  were  mighty  heroes  and  of  righteous character.  Uttanapada  had  two  wives,  Suruci  and Suniti.  Suruci  gave  birth  to  Uttama  and  Suniti  to Dhruva.  Uttanapada  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  Suniti  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  Jamuna.  Suniti  came  and  tried  to  take  him  to the  palace.  But  he  did  not  return.  He  intensified  his  pena- nce more  and  more.  At  last  Mahavisnu  appeared  before him.  Dhruva  requested  for  a  lofty,  and  eternal  place which  would  become  a  prop  of  the  world.  Accordingly, Visnu  pointed  out  to  Dhruva,  a  noble  place,  higher than  the  planets,  stars  Saptarsis  (Ursa  Major)  and  the devas  who  travelled  in  aeroplanes.  Mahavisnu  said that  Dhruva  would  live  in  a  lofty  place  as  a  star  till the  end  of  the  Kalpa  and  his  mother  Suniti  would  also remain  as  a  star  near  Siva  as  long  as  Dhruva  lived (Visnu  Purana,  Amsa  1,  Chapters  11  and  12). 2)  The  previous   birth   of  Dhruva.  Mahavisnu  appeared before  Dhruva  and  revealed  his  previous  birth. Dhruva   was  a  Brahmin  in  his  previous  birth.  He  used to   meditate   on   Visnu  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.     Mahavisnu     granted      his    wish.  Accordingly Dhruva    took   his   next  birth  as  the  son  of  Uttanapada. (Visnu  Purana,  Amsa  1,  Chapter  12). 3)  The  reign  and  end  of  Dhruva.  After  receiving  the  boon from  Mahavisnu,  Dhruva  returned.  All  who  were  there- embraced   Dhruva.    Years   passed  by.  Uttanapada  left his    kingdom    to  Dhruva  and  became    a    forest  house- holder.    Dhruva   became   King.     The    King     Dhruva married  Brahml,  the  daughter  of  Sisumara  a  Prajapati. The   queen   gave  birth  to  two  sons  Kalpa  and  Vatsara. Dhruva  married  Ila  the  daughter  of  Vayu  (wind) .  She gave  birth  to  a  son  named  Utkala. Uttama  remained  unmarried.  While  he  was  hunting  in the  forest  a  Yaksa  (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  Yaksas.  He  stood  at  their  gate  and challenged  them  for  battle.  One  lac  and  thirty  thousand Yaksa  warriors  fought  with  Dhruva.  Dhruva  destroyed the  entire  army.  The  Yaksas  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.  (Visnu  Purana, Bhagavata) . 4)  The  descendants  of  Dhruva.  Two  sons  named  Sisti  and Bhavya  were  born  to  Dhruva  by  his  wife  Sambhu. Succhaya  the  wife  of  Sisti  gave  birth  to  five  sinless  sons named  Ripu,  Ripunjaya,  Vipra,  Vrkala  and  Vrkatejas. BrhatI  the  wife  of  Ripu  gave  birth  to  Caksusa  of  extreme bright  complexion.  Manu  was  born  to  Caksusa  by  his wife  Puskarani  the  daughter  of  Viranaprajapati  and  in- cluded in  the  children  of  Varuna.  Ten  sons  were  born to  the  bright  Manu  by  his  wife  Nadvala,  daughter of  Prajapati  Vairaja.  These  ten  bright  sons  were  Kuru, Puru,  Satadyumna  Tapasvi,  Satyavan,  Suci,  Agnis- toma,  Atiratra,  Sudyumna,  and  Abhimanyu.  Agneyl, the  wife  of  Kuru  gave  birth  to  six  children. They  were  Atiga,  Sumanas,  Khyati,  Kratu,  Angiras and  Sibi.  A  son  named  Vena  was  born  to  Anga DHRUVA  II 239 DHUMRAKSA  II by  his  wife  Sumtha.  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  Prthu.  This  Prthu  milked  the  earth for  the  prosperity  of  his  subjects.  (Visnu  Purana,  Arhsa 1,  Chapter  13). 5)  The  place  of  Dhruva.  The  origin  of  the  river  Gaiiga was  through  the  hole  at  the  top  of  the  shell  of  the mundane  egg.  It  flowed  down  and  fel1  on  the  highest part  of  heaven.  That  place  is  called  Visnupada.  Sitting in  this  Visnupada,  Dhruva  does  penance  to  Visnu.  So this  place  got  the  name  Dhruvamandala.  (Devi  Bhaga- vata,  Skandha  8) . DHRUVA  II.  He  was  the  son  of  Nahusa  and  the  brother of  Yayati.  (M.B.  Adi  Parva,  Chapter' 75,  Stanza  30) DHRUVA  III.  A  king.  He  sits  in  the  council  of  Yama and  serves  him.  (M.B.  Sabha  Parva,  Chapter  8,  Stanza 10) DHRUVA  IV.  A  warrior  who  fought  on  the  side  of  the Kauravas  against  the  Pandavas.  He  was  killed  by Bhimasena  (M.B.  Drona  Parva,  Chapter  155,  Stanza 27) DHRUVA  V.  A  king  who  supported  Yudhisthira.  (M.B. Drona  Parva,  Chapter  158,  Verse  39) . DHRUVA  VI.  A  son  born  to  Dharmadeva  by  his  wife Dhumra.  He  was  one  of  the  asta  Vasus  (eight  Vasus) . (M.B.  Adi  Parva,  Chapter  66,  Stanza  19) . DHRUVAKA.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Stanza  75) . DHRUVARATNA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  4) . DHRUVASANDHI.  A  king  of  Kosala.  During  the  reign of  this  King  there  was  prosperity  in  Ayodhya  and  the people  were  virtuous.  This  king  had  two  wives Manorama  and  Lilavatl.  A  son  named  Sudarsana  was born  to  Manorama.  After  a  month  the  second  wife also  gave  birth  to  a  son  named  Satrujit.  The  King  was much  pleased  and  both  sons  were  brought  up  alike. As  Satrujit  was  cleverer  than  Sudarsana  people  loved Satrujit  more. Once  Dhruvasandhi  went  to  the  forest  for  hunt- ing and  was  killed  by  a  lion  in  the  forest.  Accord- ing to  the  custom  Sudarsana  became  King.  Lila- vatl,  the  mother  of  Satrujit  was  the  daughter  of  the King  of  Ujjayini.  Her  desire  was  to  make  Satrujit  the King.  Manorama  the  mother  of  Sudarsana  was  the daughter  of  the  King  of  Kaliiiga.  Hearing  about  the death  of  Dhruvasandhi,  the  kings  of  Ujjayini  and Kaliriga  arrived  at  Ayodhya.  The  King  of  Ujjayini got  angry  because  Sudarsana  was  made  king  and began  war.  The  King  of  Kaliiiga  took  the  side  of Sudargana.  A  terrible  battle  was  fought  in  Ayodhya as  to  who  should  be  the  heir  to  the  throne.  In  the battle  Yudhajit,  the  King  of  Ujjayini,  killed  Virasena, the  king  ^  of  Kaliriga.  Sudan'ana  and  his  mother Manorama  were  in  a  sorry  plight.  According  to  the advice  of  minister  Vidulla,  Manorama  and  Sudarsana fled  from  the  capital.  Vidulla  and  the  maid  of Manorama  accompanied  them.  In  two  days  they reached  Garigatata.  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 Trikuta.  They  went  to  the  hermitage  of  Bharadvaja who  was  doing  penance  there.  He  gave  them  protec- tion. After  making  Satrujjit  King,  Yudhajit  began  to  search for  Manorama  and  Sudarsana.  He  got  news  that  they lived  in  Citrakuta.  Yudhajit  went  there  with  an  army. But  he  could  not  get  them  out  of  the  hermitage  of Bharadvaja.  Manorama  and  Sudarsana  lived  safely  in the  hermitage. Once  Vidulla  came  to  the  hermitage  of  Bharadvaja  to enquire  about  Manorama.  Seeing  the  old  man  the hermit  boys  called  out  "Kliba  Kliba."  Prince  Sudar{ana heard  only  "KlI".  The  syllable  'KH'  is  the  spell  called 'Kamaraja  bljamantra'.  Without  knowing  its  meaning Sudarsana  called  out  'KH'  several  times.  With  that  the prince  got  a  special  power. Six  more  years  passed.  The  prince  became  eleven  years old.  By  this  time  Bharadvaja  had  taught  the  prince Vedas,  Sastras,  etc.  The  prince  was  a  devotee  of  Devi. Devi  appeared  before  him  and  gave  him  a  bow  and  a quiver  which  would  never  become  empty,  and  an impenetrable  armour.  Sudarsana  married  Sasikala  the daughter  of  the  King  of  Ka^I.  Nisada,  the  King  of Srrigiverapura,  was  a  friend  of  Dhruvasandhi.  He  gave Sudarsana  a  chariot  which  Sudarsana  rode  through  the forest.  With  the  help  of  the  King  of  KasI  and  others Sudarsana  recaptured  Ayodhya.  He  made  Vidulla  his minister  and  ruled  over  trie  country  for  a  long  time. (Devi  Bhagavata,  Skandha  3) . DHUMAPA.  A  set  of  deified  manes  (Pitrs)  who  form  a gana  (Siva's  hosts  of  deities) .  This  Gana  is  seen  to have  attended  the  sacrifice  of  Daksa.  (M.B.  Santi Parva,  Chapter  284,  Stanza  8.) DHUMAPALA.  A  river.  (M.B.  Bhlsma  Parva,  Chapter 9,  Stanza  18). DHUMAVATl.  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) . DHUMINI.  The  wife  of  King  Ajamidha  of  Puru  dynasty. By  this  wife,  a  son  named  Rksa  was  born  to  Ajamidha. (M.B.  Adi  Parva,  Chapter  94,  Stanza  32) . DHUMOR^AI.  The  wife  of  King  Yama  (God  of  Death) . (M.B.  Vana  Parva,  Chapter  1 1 7,  Stanza  9) . DHUMORIMA  II.  The  wife  of  hermit  Markandeya. (M.B.  Anusasana  Parva,  Chapter  146,  Stanza  4).' DHUMRA  I.  A  hermit.  This  hermit  was  a  luminary  in the  Durbar  of  Indra.  (M.B.  Sabha  Parva,  Chapter  7) . DHUMRA  II.  A  warrior  of  Subrahmanya.  (M.B.  Salya Pajva,  Chapter  45,  Stanza  64) . DHUMRA.  A    daughter  of  Prajapati  Daksa.  She  became the  wife  of  Dharmadeva.  Two  sons,  Dhruva  and  Dhara were  born  to  the  couple.    (M.B.  Adi  Parva,  Chapter  66 Stanza  19). DHUMRAKESA  I.  A  Pracetas  (Bhagavata,  Skandha  4) DHUMRAKESA  II.  The  third  son  of  Prthu,  the  son  of Vena.  Five  sons  were  born  to  Prthu  by  his  wife  Arcis. On  the  death  of  Prthu,  his  elder  brother's  son  Vijitasva appointed  Dhumrakesa  as  the  governor  of  sou  them countries.  (Bhagavata,  Skandha  4) . DHUMRAKETU.  A  son  of  Bharata.  Five  sons  named Sumati,  Rastrabhrt,  Sudarsana,  Varana  and  Dhumraketu were  born  to  Bharata  by  his  wife  Pancajanl.  (Bhagavata. 0 1  1 1  r  \  \O bkandha  5) . DHUMRAKSA  I.  A  king  of  the  Iksvaku    dynasty. DHUMRAKSA  II.  A  minister  of   Ravana. DHOMRASVA 240 DHYANA Genealogy.  Brahma  created  the  Raksasa  (giant)  Heti. The  son  Vidyutkesa  was  born  to  him  of  his  wife  Bhaya. Sukesa  was  born  to  Vidyutkesa  by  his  wife  Salakatarika. Sukesa  married  Devavatl.  Three  sons,  Malyavan, Sumall  and  Mall  were  born  to  the  couple.  To  Sumali, by  his  wife  KetumatI,  fourteen  children  were  born: Prahasta,  Akampana,  Vikata,  Kalakamukha,  Dhumra- ksa, Danda,  Suparsva,  Sarhhrada,  Prakvada,  Bhasa- karna,  Veka,  Puspotkata,  Kaikasi,  and  Kumbhmasi; most  of  them  were  ministers  of  Ravana.  (Uttara Ramayana) . 2)  Work  and  death.  Dhumraksa  was  one  who  worked  in all  the  branches  of  administration  of  the  state.  In  all the  battles  fought  by  the  Raksasas  Dhumraksa  was present.  He  was  also  called  Dhumralocana.  He  was killed  in  the  battle  of  Rama  and  Ravana  at  the  hands of  Hanuman.  (Valmiki  Ramayana,  Yuddha  Kanda, Chapter  51). DHUMRASVA.  A    king  of  the  Iksvaku  dynasty.  He  was the     son    of    Sucandra    and    the    father    of    Sanjaya. (Valmiki  Ramayana,  Bala  Kanda,  Sarga    47) . DHUNDHU  I.  A    notorious   Asura.  He    was    the  son  of the  Madhu  Kaitabhas. Brahma  was  born  in  the  lotus  from  the  navel  of  Visnu, who  was  lying  in  meditation  on  the  surface  of  water. From  the  ear-wax  of  Visnu  two  asuras — Madhu  and Kaitabha  sprang  up.  They  terrified  Brahma  by  sha- king the  stalk  of  the  lotus.  Brahma  became  terribly afraid  of  the  asuras  and  ran  about  on  the  surface  of water.  Hearing  the  cry  of  Brahma  Visnu  awoke,  but he  could  not  defeat  the  asuras.  Visnu  decided  to employ  'Sama'  (conciliation)  the  first  expedient.  The arrogant  demons  ordered  Visnu  to  ask  of  them  any boon.  Visnu  replied.  "If  it  is  so,  you  must  be  killed  by me."  They  could  not  but  give  the  boon.  They  agreed to  the  request  of  Visnu  and  said:  "But  we  must  be killed  in  an  atmosphere,  which  is  not  cloudy."  Visnu killed  them  when  the  atmosphere  was  clear. A  son  named  Dhundhu  had  been  born  to  Madhu  and Kaitabha.  Because  Visnu  had  killed  his  fathers Dhundhu  decided  to  take  revenge  on  Visnu  and  the Gods.  With  this  idea  in  view  Dhundhu  began  to  do penance  in  the  sandy  desert  of  Ujjalaka  in  Marudhanva. Standing  on  one  leg  he  did  penance  for  thousands  of years.  Then  Brahma  appeared  before  him  and  gave  the boon  that  he  would  not  be  killed  by  Devas,  Danavas (asuras) ,  Gandharvas  (Demi-gods) ,  Raksasas  (demons) , Yaksas  (paragods)  and  Uragas  (serpents) .  Having  got this  boon,  he  lived  under  sand  in  the  desert  of  Ujjalaka. His  idea  was  to  destroy  the  gods. A  hermit  named  Uttaiika  had  erected  his  hermitage  in another  part  of  Marudhanva  and  began  penance.  By  his penance  he  made  Visnu  appear  before  him  and  then made  a  request  that  Dhundhu's  activities  be  put  a stop  to.  Visnu  replied  "Uttarika!  Dhundhu  has  become a  curse  to  the  three  worlds.  There  is  a  king  named Kuvalaiva,  born  of  the  dynasty  of  Iksvaku.  He  will kill  Dhundhu."  Saying  these  words,  Visnu  disappear- ed. Uttahka  went  to  the  palace  of  KuvalaSva  and  told him  what  Visnu  had  said.  Kuvalasva  and  his  sons went  to  the  forest  and  killed  Dhundhu  in  a  fight. From  that  day  KuvalaSva  came  to-  be  known  by  the name  Dhundhumara,1  which  meant  'the  killer  of Dhundhu.  (M.B.  Vana  Parva,  4  Chapters  from  201) . DHUNDHU  II.  An  ancient  King  who  lived  on  vegetable food  only.  (M.B.  Anusasana  Parva,  Chapter  115, Stanza  66). DHUNDHUKARI.  See  under  Gokarna. DHUNDHULI.  See  under  Gokarna. DHUNDHUMARA.  A    king    of    the    Iksvaku    dynasty. (See  under  Kuvalasva) .  He  was  also  called  Kuvalayasva DHUNDHUMUKA.  A  wicked  King.  Visalya  was  his  wife. Even  at  the  marriage  of  his  son  this  wicked  King  remain- ed indifferent.    He   indulged  in   sexual  activities  with  a Siidra  woman.  Not  much  later  he  killed    her.    As   soon as    her    brother    knew    about  this  he  ran  to  the  palace and  killed  the  King  Dhundhumuka  along  with  his  wife. Because  he  was  killed  by  a  Siidra,  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  Siva) in  consequence  of  which,  his  parents    were    redeemed. (Liiiga  Purana) . DHUNDHURA.  An  Asura.  It  is  stated  in  Ganesa Purana  that  this  asura  went  to  the  house  of  Ka^yapa in  the  shape  of  a  parrot  and  tried  to  kill  Gane.'a  who had  incarnated  in  the  house  of  Kasyapa,  but  was killed  by  him. DHURANDHARAM.  A  country  in  ancient  India.  (M.B. Bhisma  Parva,  Chapter  9,  Stanza  18). DHURTA.  A  King  of  ancient  India.  (M.B.  Adi  Parva, Chapter  1,  Stanza  238). DHURTAKA.  A  serpent  born  in  the  family  of  Kaurava. He  fell  in  the  sacrificial  fire  of  King  Janamejaya  and was  burnt  to  death.  (M.B.  Adi  Parva,  Chapter  57, Stanza  13). DHVAJAVATI.  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). DHVAJINl.  A  country  in  ancient  India.  (M.B.  Bhisma Parva,  Chanter  83) . DHVANI.  The  son  of  Apa  who  is  one  of  the  eight Vaius.  Apa  had  four  sons  called  Vaitanda,  Srama, Santa  and  Dhvani.  (Visnu  Purana,  Am 'a  1, Chapter  15). DHVANYA.  A  king.  He  was  the  son  of  Laksmana.  (See Rgveda  Index) . DHVASANTI.  A  hermit  of  the  period  of  the  Rgveda. A<vinidevas  rescued  the  hermits  Turvlti,  Dabhlti, Dhvasanti  and  Purusanti  from  danger.  Rgveda, Mandala  1,  Anuvaka  16/Sukta  112). DHYANA.  ( Meditation) .  Even  from  ancient  times  the people  of  Bharata  believed  that  heaven  could  be  attain- ed by  meditation.  There  are  scientific  methods  of meditating  upon  God.  They  are  described  below: The  root  "dhyai",  means  "to  think".  Dhyana  (medi- tation) means  thinking  of  God  with  concentration. God  is  invisible  and  iigureless.  We  can  meditate  only upon  some  material  that  contains  the  attributes  of  God. So  dhyana  (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  oft'  his  body,  while  engag- ed in  meditation  attains  'Sayujya'  (oneness  with  God). i.    Dhundhu  was  ihe  son  of  Kasyapa,  born  of  Danu.  It  was Chapter  8. to  kill    Dhundhu    that    Visnu    incarnated    a       Vamana,     Vamanapurana DIBHAKA 241 DILIPA  I 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  :  Dhyata  (the meditator),  Dhyiina  (the  act  of  meditation)  Dhyeya (the  object  meditated  upon)  and  Dhyanaprayojana (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  patie- nce, devoted  to  Visnu  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  de- votional 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 "Aharh  Brahma  jyotiratma  vasudevo  vimukta  Orh".  (I am  Brahma,the  light,  the  Spirit,  Vasudeva,  and  Vimukta (having  no  connection  with  anything),  OM).  (Agni Purana,  Chapter  374). DIBHAKA.  A  prince  who,  puffed  up  by  the  power  of boons  and  blessings  from  the  gods,  tried  to  harm  sage Durvasas.  Balabhadrarama  killed  him.  The  following account  occurs  in  the  Bhavisya  Purana. Brahmadatta,  King  of  Salva,  had  two  wives.  No  chil- dren 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,  Brahma- datta, with  his  wives,  went  to  Kailasa  and  performed tapas  to  please  Siva  to  get  children.  As  a  result  of  ten years'  rigorous  tapas  Siva  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  Harhsa  and  that  of  the  second  queen was  named  Dibhaka.  At  this  time  a  son  was  also  born to  Mitrasaha,  the  minister  by  the  blessing  of  Visnu.  That child  was  named  Janardana. Harhsa  and  Dibhaka  were  spoilt,  but  Janardana  was a  bhakta  of  Visnu.  Harhsa  and  Dibhaka  performed tapas  in  their  childhood  to  please  Siva  and  got  invinci- ble power  and  arrows.  After  that  they  became  loka- kantakas  (torturers)  and  went  round  the  world.  Once they  went  to  Kasyapa's  asrama  and  destroyed  the  place of  worship.  After  that  they  went  to  the  agrama  of Durvasas.  There  they  tortured  the  sages  and  made  the sages  naked  who  were  wearing  only  loin  cloth.  Then they  returned. Enraged  by  these,  sage  Durvasas  went  to  Dvaraka taking  the  destroyed  loin-cloth  and  other  articles.  Sri Krsna  and  his  courtiers  stood  up  and  saluted  him  when they  saw  Durvasas  coming  like  sariihararudra.  On hearing  the  news,  Sri  Krsna  assured  him  that  he  would kill  Harhsa  and  Dibhaka  and  sent  him  back  pacified. Harhsa  and  Dibhaka  began  a  rajasuya.  They  sent Janardana  to  Sri  Krsna  with  the  message  that  he  should either  fight  with  them  or  give  them  tribute  (in  the form  of  money).  Janardana  went  to  Dvaraka,  just  as Akrura,  a  devotee  of  Visnu,  went  to  Ambadi  with  the message  of  Karhsa.  Immediately  Krsna  and  Balabhadra with  the  chief  Ministers  like  Satyaki  went  to  Salva.  In the  war  that  followed  Sri  Krsna  killed  Harhsa  and  Bala. Bhadrarama  killed  Dibhaka.  (M.B.  Bhavisya  Parva, Chapter  103-129). DIGV1JAYAPARVA.  A  sub-division  of  the  Sabha  Parva of  Mahabharata.  It  comprises  of  Chapters  25  to  32  of Sabha  Parva. DIK.  A  river.  The  Mahabharata,  (Bhisma  Parva,  Chapter 9,  Verse  18)  states  that  the  water  of  this  river  was  used for  drinking  by  the  people  in  India. DlKSA.  Diksa  is  the  vrata  that  expels  sin  and  increases Jnana  (wisdom) .  Those  who  are  to  be  blessed  fall  into three  categories.  The  person  who  belongs  to  the  first category  is  called  Vijnanakala;  the  second  is  Pralaya- kala;  and  the  third  is  Sakala.  Vijnanakala  is  free  from sin  alone.  Pralayakala  is  free  from  sins  and  Karmans. Sakala  has  everything  from  Kala  to  the  earth.  The Diksas  to  be  practised  by  the  three  classes  of  persons are  of  different  kinds.  Diksa  is  classified  into  two: "Niradhara  and  Sadhara. Niradhara  Diksa  is  performed  for  the  sake  of  Vijnana- kala and  Pralayakala.  Sadhara  Diksa  is  prescribed  for the  third  class  of  people,  the  Sakaias. DILlPA  I.  (Khatvanga) .  A  mighty  king  of  the  Iksvaku dynasty. (1)  Genealogy.  See  Dasaratha's  Genealogy. 2)Reign  and  Birth  of  Son.  Dilipa  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  Sudaksina,  the  princess  of  Maga- dha.  In  order  to  get  Vasi  Sana's  advice,  Dilipa  and Sudaksina  went  to  the  sage's  aSrama.  After  hearing about  their  grievance,  Vasistha  meditated  for  a  little while  and  described  why  the  royal  couple  were  not blessed  with  children: — "Long  ago,  Dilipa  had  paid a  visit  to  Indra.  While  returning  after  the  visit,  he passed  by  Kamadhenu  who  was  lying  under  the  shade  of Kalpavrksa.  He  paid  no  heed  to  her,  as  he  did  not see  her.  The  divine  cow  (Kamadhenu)  took  this  as a  personal  slight  to  her  and  cursed  the  King  that  he would  not  have  children  until  he  served  and  propitiat- ed her  daughter,  Nandini.  Neither  the  King  nor  his charioteer  was  aware  of  the  curse.  Kamadhenu  has now  gone  to  Patala  (underworld)  to  attend  a  sacrifice of  Varuna.  Therefore  Dilipa  and  his  queen  should attend  on  and  propitiate  her  daughter,  Nandini." From  the  next  morning  the  King  and  queen  began  to offer  their  services  to  Nandini.  The  King  followed  her as  her  shadow.  After  twentyone  days,  one  morning Nandini  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  Nandini to  prey  upon  her.  Suddenly  he  took  up  his  bow  and aimed  an  arrow  at  the  lion,  but  to  his  great  amaze- ment, 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  Siva.  This  holy  deodar DILIPA  II 242 DIPAKARNI tree  which  you  see  in  front  of  us,  was  planted  and tended  by  Parvatl.  My  task  is  to  protect  this  tree. Parvati  and  lord  Siva  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 Nandinl  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  Nandinl  told  him  that  it  was  she herself  who  had  done  this  to  test  him.  The  King  and Nandinl  then  returned  to  the  Asrama.  As  a  result  of Nandini's  blessing,  the  King's  wife  bore  a  son  who later  became  the  celebrated  emperor  Raghu.  (Padma Purana,  Uttara  Khanda,  Chapter  198). ( 3)  Killing  of  the  Asura,  Virasena.  Once  a  powerful  Asura named     Virasena     attacked     Vaisravana.    When    lord Siva  came  to  know  of  it  he  tried    to    defeat    Virasena, but  in  vain.  At  Siva's  request,  Mahavisnu  entered    the scene.    He   was    also    unable    to      subdue    the   Asura. Visnu    advised   Vaisravana    to    seek  the  help  of  Dilipa. Dilipa  went  to   Alakapuri   and    encountered    Virasena. Under    the   shower    of  arrows  fram  Dilipa,  blood  began to   flow   from    the   body    of  Virasena.  But  each  drop  of his  blood  came  to  life  as  a  new  Virasena    and   all    those Virasenas   continued   a      ceaseless    battle   with   Dilipa. At   last   Dilipa   prayed    to     Raktesvari   who   suddenly appeared  and  drank  all  the  blood.  In  this  way    the  king managed  to  kill  Virasena.  (Kampa  Ramayana,  Yuddha Kanda). (4)  Dilipa  and  the  Holy    Waters.  Once   king   Dilipa    led a   saintly   life   on    the    bank  of  Ganga,  the  sacred  place worshipped   by   Devas,     Rsis   and    Gandharvas.     With religious   practices   and     offering   puja    to   Devas,  Rsis and   Pitrs,   he  spent    time   in   prayer   and    meditation. One   day   he   happened   to   meet   Vasistha,    and    paid homage   to   him.  The   sage   Vasistha   described  to  him all  the  places  of  sacred  waters  and  explained  the   great- ness of  each.    (See  under  Khatvahga) .   (Padma  Purana, Chapter  10). DILIPA  II.  A  serpent  born  in  Kasyapa  family.  There  is a  reference  to  this  serpent  in  Mahabharata,  Udyoga Parva,  Chapter  103,  Verse  15. DILlPASRAMA.  A  sacred  place.  It  was  at  this  place that  Amba,  the  daughter  of  the  King  of  Kasi  performed austere  tapas  (Penance).  (See  under  Amba). DIMDIKA.  A  rat  who  played  a  part  in  Bidalopakhyana. 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  Dimdika.  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  Diihclika  went  secretly  to  examine  the ways  of  living  of  the  cat.  1'he  cat  ate  Diriidina.  After 40  days  the  rats  came  to  know  that  Dimdika  was missing.  They  assembled  secretly.  They  elected  a  rat named  Kokila  as  their  leader.  Lnder  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). DlJXlNAGA.  A  Sanskrit  dramatist  who  lived  between  the second  and  iifth  centuries  A.D.  "Dhiranaga"  was  his other  name.  The  Sanskrit  drama  "KUNDAMALA" which  is  based  on  U  ttara  Ramayana  and  has  six  acts, was  composed  by  Dirinaga.  Dirinaga,  the  Buddhist  pre- acher and  this  Dinnaga  arc  two  different  persons. Vinayaka  and  Siva  are  praised  in  the  introductory  stan- zas of  Kundamala  (A.B.  Keith:  Classical  Sanskrit literature) . DlNANAl'HA.  A  King  who  lived  in  Dvapara  Age.  He was  a  mighty  and  famous  Vaisnava.  But  his  childless life  distressed  him  very  much.  Once  he  consulted Galava  about  his  plight.  Galava  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  Dasapura,  inhabited  by noble  Brahmanas.  The  women  of  that  place  were reputed  for  their  charming  eyes.  No  man  could  resist their  fascination.  In  that  lovely  city  there  lived  a Brahmana  named  Krsnadeva  with  his  virtuous  wife  and three  sons.  The  King's  servants  requested  Krsnadeva to  give  one  of  his  sons  to  be  sacrificed.  They  offered four  lakhs  of  gold  coins  as  price.  The  Brahmana  and his  wife  cried  bitterly  and  Krsnadeva  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  Krsnadeva  came  forward  and  volunteered himself.  They  agreed  and  he  accompanied  them  to  the palace.  On  their  way  they  met  the  sage  Visvamitra. 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  Purana,  Chapter  12). DlPAKARiyi.  A  character  in  Gunadhya's  Brhatkatha. Dipakarni  was  a  King.  He  had  a  wife  named Saktimatl.  One  day  while  she  was  sleeping  in  the  gar- den she  was  bitten  by  a  snake  and  she  died.  Distressed by  her  departure,  Dipakarni  accepted  Brahmacarya. He  was  deeply  grieved  because  he  had  no  son  to succeed  to  his  throne.  One  day  Siva  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." Dipakarni  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 DlPTA 243 DlRGHATAMAS and  the  lion  walked  away  slowly  to  a  nearby  stream  to drink  water.  At  once  Dlpakarni  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  Yaksa  named  Siita  and  a  friend  of  Vaisravana. Once  when  I  went  to  bathe  in  the  river  Gariga,  I happened  to  see  a  Rsi  virgin  and  I  fell  in  love  with  her. I  married  her  according  lo  the  Gandharva  rules.  The Rsis  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  Yaksa  vanished.  Dlpakarni returned  to  the  palace,  taking  the  boy  with  him.  Since he  was  carried  by  Sata,  the  boy  was  named  "Satava- hana".  When  he  grew  up  into  a  youth,  Dlpakarni handed  over  the  rule  of  the  kingdom  to  him  and entered  into  Vanaprastha.  In  course  of  time  Satavahana became  an  emperor.  (Kathasaritsagara,  Kathapitha lambaka,  6th  Taranga.). DlPTA  Son  of  Manu  Uttama.  Uttama  was  the  third Manu.  He  had  three  sons — Aja,  >  Parasu  and  D'ipta. (Visnu  Purana,  Part  3,  Chapter  1) . DIPTAKETU.  A  King  of  olden  times.  (M.B.  Adi  Parva, Chapter  1,  verse  237). DlPTAKSA.  A  Ksatriya  tribe.  Pururavas,  the  renown- ed King  was  born  in  this  family.  (M.B.  Udyoga Parva,  Chapter  74). DIPTAROMA.  A  Vi^vadeva.  (M.B.  Anus asana  Parva, Chapter  91,  verse  31 ). DlPTI.  A  Vis"vadeva.  (M.B.  Anusasana  Parva,  Chap- ter 91,  Verse  34). DIRGHA.  A  king  of  Magadha.  He  was  killed  by  Pandu. (M.B.  Adi  Parva,  Chapter  112,  Verse  27) DIRGHABAHU  I.  One  of  the  hundred  sons  of  Dhrta- rastra.  Bhimasena  killed  him  in  Bharata  War.  (M.B. Bhlsma  Parva,  chapter  96,  Verse  26) . DIRGHABAHU  II.  A  pious  King.  There  are  conflic- ting versions  about  him  in  the  Puranas. DlRGHAJAMGHA.  A  Yaksa  who  was  the  elder  brother of  the  Yaksa  Puspadatta.  (Kathasaritsagara,  (Katha- plthalambaka,  2nd  Taranga) . DlRGHAJIHVA.  A  danava  (asura)  born  to  Kasyapa by  his  wife  Danu.  (M.B.  Adi  Parva,  Chapter  65, Verse  30). DIRGHAKARIVTA.  A  rabbit.  A  character  in  one  of  the stories  of  the  Pancatantra  illustrating  the  dangers  of trusting  mean  or  wicked  people.  (See  under  Panca- tantra) . DlRGHALOCANA.  One  of  the  hundred  sons  of  Dhrta- rastra. DlRGHAPRAJNA.  A  Ksatriya  King.  He  traces  his ancestry  from  a  part  of  the  Asura,  Vrsa  Parva.  Maha- i.     The  story  of  Bihaspati's   union    with    Mamata  is   given    in Bharadvaja.     The  Mahabharata  states  that  the  child  born  to  Mamata bharata  (Udyoga  Parva,  Chapter  4,  Verse  12)  states that  the  Pandavas  had  sent  an  invitation  to  him  at the  time  of  the  Kuruksetra  battle. DlRGHAROMA.  (DlRGHALOCANA).  One  of  the hundred  sons  of  Dhrtarastra.  He  was  killed  by  Bhima- sena in  the  Bharata  War.  (M.B.  Drona  Parva,  Chap- ter 127). DlRGHASATTRA.  A  holy  place.  He  who  visits  this holy  place  will  derive  the  blessings  of  having  performed the  Asvamedha  and  Rajasuya  sacrifices.  (M.B.  Vana Parva,  Chapter  82) . DlRGHASRAVAS.  A  son  of  Dlrghatamas.  (Rgveda, Mandala  1,  Anuvaka  112,  Sukta  117). DlRGHATAMAS.  A  great    Muni. 1 )  Birth.    Angiras,    the    son  of  Brahma,  had  two  sons, Utathya  and    Brhaspati.  One  day    when    Utathya   was away    from    home,    Brhaspati    approached    his    elder brother's  wife,  Mamata,  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    Vedarhgas.    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,    Brhaspati    was    not    able    to    control  his passions.  At  the  time   of  the    intercourse,    when    the semen  of  Brhaspati  entered  the  womb,  the  child  within it  cried  out — "Father  !  this  passion    is   improper.    Two persons  have  no  place  here.  So  withdraw  your  semen." Brhaspati    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.  Brhaspati  who became  angry,  cursed  the  child.  As  a    result,    the    boy was    born    blind.    He   got    the  name   "Dlrghatamas" because  he  was  born  blind.    (M.B.    Adi    Parva,    Chap- ter 104) . 2)  Family  Life.  In  brilliance    of    parts,    Dlrghatamas1 equalled  Brhaspati.  Dlrghatamas,  who  was  born  blind, married  Pradvesi,  a  Brahmanl.  The    couple   had  many children,    chief  of  whom  was  Gautama.  But  after  the birth    of  the    children,    Dirghatmas    fell  into  evil  ways and  became  an  object  of  hatred    and    contempt.    The inmates  of  asramas  dubbed  him  a  sinner.  His  wife,  was disgusted    with    him.     One  day,    the  enraged  Dlrgha- tamas, in    his  fury   cursed    women    as    a    whole    and Pradvesi   could    not    control   her  anger.  She,  with  the help  of  Gautama  and    other    sons    made    a    raft    and placing    Dlrghatamas   on   it,    floated    it  down  the  river Gaiiga.    The    King  Bali  happened  to  see  the  raft  float- ing down  the  river.  He  sent    men    to  bring  the  boat  to the    bank.    The   King    recognized    Dlrghatamas    and asked  the    Muni    to    beget    brilliant    and    intelligent children    by    his    queen.  Dlrghatamas  agreed   and  the King  sent  the   queen  Sudesna.    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    Kakslvan  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    Sudesna    again    to    the  Muni.  Dlrghatamas,  after touching  her  body  blessed    her    and    five    sons,    Anga, Bhagavata  Purana.     According  to  this  story  the  child  in  her  womb  was was  Dirghatamas. DIRGHATAPAS Variga,  Kaliriga,  Pundra  and  Suiiga  were  born  to  her. They  founded  five  Kingdoms  which  were  known  by their  names  respectively.  They  are  known  by  their modern  names:  Bhagalpura,  Bengal,  Andhra,  Raja- sahi  and  Tamravika. 3)  Other  details.  (1)  Dirghatamas  had  another  wife named  U;:ik.  (Rgveda,  1st  Mandala,  16th  Anuvaka, 112thSukta.) 2)  Dirghatamas  continues  to  be  in  the  assembly  of Indra  offering  worship  to  him  ( Indra) .  (M.B.  Sabhii Parva,  Chapter  7,  Verse  11). DIRGHATAPAS  1.  Father  of  Dhanvantari.  (See  under Dhanvantari) . DIRGHATAPAS  II.  See  under    Punya. DlRGHAYAJNA.  A  King  of  Aypdh'ya.  Bhimasena  had once  won  him  over  to  his  side  by  persuasive  speech. (M.B.  Sabha  Parva,  Chapter  30,  verse  2) . DIRGHAYUS.  Brother  of  Srutayus,  the  King  of  Kalinga. Arjuna  killed  him  in  the  war.  (M.B.  Drona  Parva, Chapter  94,  Verse  29) . DlRGHIKA  A  daughter  of  Visvakarman.  She  was abnormally  tall,  and  since  there  was  the  Saslric  injun- ction that  he  who  married  such  women  would  die within  six  months  none  came  forward  to  wed  her. Dlrghika  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  Dlrghika.  After  sometime,  in  obedience  to  the husband's  wish  Dlrghika  set  out  on  a  tour  carrying  him on  her  shoulders.  Though  Mandavya  cursed  her  hus- band on  their  way,  due  to  the  chastity  of  Dlrghika  the curse  proved  to  be  ineffective.  The  similarity  in  the stories  of  Sandili  and  this  Dlrghika  leads  us  to  think that  they  might  have  been  one  and  the  same  person. DISACAKSU.  One  of  the  prominent  off-springs  of Garuda.  (M.B.  Udyoga  Parva,  Chapter  101,  Verse  10). 1)  General.    A   daughter   of  Daksa  Prajapati.  She  was married    to    Kasyapa,    grandson  of  Brahma  and  son  of Marici.  She  had  many  sisters,  chief  among  whom   were Aditi,  Kala,  Danayus,  Danu,   Sirhhika,  Krodha,  Prlha, Visva,  Vinata,  Kapila,  Muni   and  Kadru.    Kasyapa's sons  by  Aditi  became  Devas  (Aditeyas)  and    his    sons by  Dili    became   Asuras  (Daityas) .   (M.B.    Adi    Parva, Chapter     65) . 2)  Indra  cut  Dili's  embryo  to  pieces.    Devas    and    Asuras agreed  to  churn  the  ocean  of  milk  as  a  joint  endeavour. But  when  Amrta  rose  up  to  the  surface,  they   began    to quarrel    over    it.     In    the    battle    between  Devas  and Asuras  for  the  possession    of  Amrta.    Dili's    sons   were killed. In  her  inconsolable  grief  at  the  death  of  her  sons,    Dili prayed    to    her   husband    Kasyapa    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  Dili  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  Dili's  womb  was    to    be his   slayer,   he  approached  her  under  the  disguise  of  an attendant,  offering  to  serve    her.     He    waited    for    an DITI opportunity  to  get  access  to  her  and  before  the  expiry of  a  hundred  years  he  got  a  chance.  One  day,  Dili 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 "MA  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  subse- quently became  Devas  known  as  "Maruts."  They  got the  name  Maruts  because  Indra  told  them  "Ma  Ruda." All  the  fortynine  Maruts  later  on  became  the  helpers of  Indra.  (Visnu  Purana,  Part  1,  Chapter  21). 3)  Dili's  sons.  Asuras  were   Dili's  sons.    Chief  among them  were   Hiranyakasipu  and  Hiranyaksa.  They  had a   sister    named    Sirhhika.     Hiranyakasipu    had    four sons — Anuhlada,    Hlada,   Prahlada  and  Saihhlada  who were  famous  for   their  glory   and   might.    Surapadma, Simhavaktra,    Tarakasura,    Gomukha    and   Ajamukha were   also   Dili's   sons.    Of  them,  Surapadma  had  four sons  by  his   wife    Mayasula,    who    were    Bhanukopa, Agnimukha,  Vajrabahu  and  Hiranya.  An  asura  named Manas  ura    was    born    lo    Simhavaktra    by    his   wife, Vibhuti.  The  Asuras,    Sambara,    Sakuni,    Dvimurdha, Saiiku,  Asva,  were    the   sons   of  Hiranyaksa.    Sirhhika married  Vipracilli;  Rahu  and  Kelu  were  born  to  them. Sarhhlada,    ihe   son   of  Hiranyakasipu  had  ihree  sons, Ayusman,  &ibi  and  Baskala.  Virocana  was   ihe    son    of Prahlada;   Mahabali    was    the    son   of  Virocana;  Bana was  born  to  Mahabali  and    to   Bana    were    born    four crores   of  Nivatakavacas.  All  these  were  the  prominent children  of  Dili.  Besides  them,  Dili  had  crores  of  other Asuras   born    to   her.    (Visnu  Purana,  Parl  1,  Chapler 3;  Harivarhs'a,  Chapler  3). 4)  Birth  of  Hiranyakasipu  and  Hiranyaksa.    Hiranyakasipu and  Hiranyaksa  were  ihe  rebirlh  of  Jaya   and   Vijaya, ihe    Iwo  gate-keepers  of  Mahavisnu.    (See  under  Jaya) . There  is  a  story  as  to  how  they  were  born    as    the   sons of  Dili. Dili    was    one    of    ihe   wives  of  Kasyapa.  She  had  no children  while  ihe  other  wives  of  Kasyapa  had  children. Jealousy  and  grief  rankled  in  her  mind.    One    day    she approached    Kasyapa   and    pressed  him  to  beget  a  son for  her.  It  was  the  time   of  dusk   when    Kasyapa    was deeply   absorbed    in  his  day's  devotional  worship.  She disturbed  his  "Dhyana"  (devotional  concentration)  by her  importunity,  but  he  was  reluctant  to    yield    to   her wishes    al   such  an  inauspicious  lime.   1 1  is  al  dusk  lhal Siva  goes  aboul  with  his   attendant   hordes    of  spirits, wearing  the  crown  of  his  matted  hair  covered  wilh  ihe dust  carried  by  the  whirlwinds  from  cremation  grounds and   keeping   his  three  eyes  wide  open.  Kasyapa  asked Did  lo  wail  for  a  few  minules,  unlil  that  terrible    lime was    over,  bul  she  did  not  heed  his  advice.  In  the  fury of  her  passion  she   sprang    towards  him    and    stripped him    of  his   clothes  and  in  ihe  end  Kasyapa  yielded  lo her  carnal  desires.  But  after  the  acl  he  in    a    repenlanl mood  lold  her  lhal  she  had  defiled  her  mind  by  having sexual    union  in  lhat  unholy  hour  and  by  doing  so  had sinned  against  the  gods.  As  a  result,  twin  sons    will    be born    in    her  womb.  They  would  persecule  and  lorture the    three    worlds.     Mahavisnu    would    incarnate    to destroy  them.  But  since  she  also  fell   a   little  regret    in her   act,    a   grandson   of  her  (Prahlada)  will  become  a devotee  of  Visnu. DIVAHPUTRA 245 DIVODASA Twin  sons,  Hiranyakasipu  and  Hiranyaksa  were  born to  Did.  For  the  rest  of  the  story,  see  under  Hiranya- kasipu and  Hiranyaksa.  (Bhagavata,  Prathama  Skan- dha). 5)  Dili  flourishes  in  the  assembly  of  Brahma.  (M.B Sabha  Parva,  Chapter  11,  verse  39.) DIVAHPUTRA.  One  of  the  twelve  suryas  who  were born  in  the  form  of  the  Sun.  (M.B.  Adi  Parva,  Chap- ter 1,  Verse  42). DIVAKARA  I.  A  synonym  of  Surya  (Sun). DIVAK<\RA  II.  A  son  of  Garuda.  (M.B.  Udyoga  Parva, Chapter  101). DIVAKARA  III.  See  under  Nisakara  II. DIVAKARA  IV.  A  king.  During  the  reign  of  this  king the  Matsya  Purana  was  composed. DIVIRATHA  I.  A  King  born  in  Bharata's  dynasty. He  was  the  grandson  of  Bharata  and  the  son  of Bhumanya.  (M.B.  Adi  Parva,  Chapter  94,  Verse  24) . DIVIRATHA  II.  A  king.  He  was  the  son  of  Dadhivahana. In  the  course  of  Paras  urama's  extermination  of Ksatriyas,  the  sage  Gautama  rescued  a  son  of  Diviratha and  gave  shelter  to  him.  (M.B.  Santi  Parva,  Chapter 49,  Verse  80 DIVODASA.    (ATITHIGVA).  A  king  of  Ka^I. 1)  Genealogy.    From  Visnu    descended    in  the  following order: — Brahma  -  Atri  -  Candra  -    Budha  -  Pururavas  - Ayus  -  Anenas  -  Pratiksatra  -  Srnjaya  -  Jaya  -  Vijaya  - Krti-Haryasva-Sahadeva-Nadina  -  Jayatsena  -Samkrti- Ksatradharma-Suhotra-Sala  -  Arstisena-Kasa  -  Dlrgha- tapas    -    Dhanvantari      -    Ketuman    -    Bhimaratha   - Divodasa. Divodasa's  great  grandfather's  father,  Kasa  had  many sons.  They  were  called  the  Kasis.  It  was  from  Kasa's reign  that  VaranasI  came  to  be  called  Kasi.  (Hari Varhsa,  Chapter  29) . 2 )  Divodasa's  Reign.  When  Divodasa  began   his   rule   in VaranasI,     there   was   a     Raksasa     named    Ksemaka. Divodasa   killed    him   and    extended   his   kingdom.  At that   stage,    Bhadrasrenya,    King  of  Hehayas    invaded Divodasa.  Divodasa  killed  the  hundred  sons  of  Bhadra- srenya. At  that  time  the   sage  Kumbhaka    (Nikumbha) came    to   Kasi.  His  practice  was  to  live  for  a  thousand years  at  any  place   where   he   reached   at   the   time    of dusk.  Since  he  had  reached  VaranasI  at  dusk,  he  set  up an  asrama  and  lived  there   for   a    thousand    years.    At that  time  there  was  a   famine   in   VaranasI.  The   whole land  was  in  the  grip  of  a  severe   drought.    Kumbhaka's asrama  and  its  surroundings  alone  remained   green  and cool.    Herdsmen   used  to   take   cattle   to   graze    in  the neighbourhood  of  the  asrama.  Once  when    they   retur- ned  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  VaranasI  should  be  ruined   and    left the  place  with  his  disciples.  (See  under  Kumbhaka) . The    story   of  the  ruin  of  VaranasI  in  Harivarh  >a  is  diff- erent. It  was  the  time  when  Siva  had    married   Parva ti, the   daughter   of  Himavan.  After  marriage  Siva  shifted his  residence  to  his  wife's  house.    Siva  whose    task   was to    look   after  the  affairs  of  the  world,  was  never  availa- ble     for     the     purpose      at   Kailasa,    his    own     seat. The  gods   were    in     a    helpless   condition.    They    ap- proached Parvatl's  mother,    Mena   and   requested   her to  persuade  Siva  to  return  to  his  own  place  by  any means.  Mena  called  her  daughter  and  ridiculed  her as  a  vagabond  who husband  as  a  vagabond  who  had  no  place  to  lay  his head  on.  Parvati  could  not  bear  this  insult.  Her  mother's stinging  remarks  got  circulation  in  Devaloka.  So  she urged  Siva  to  settle  down  somewhere  on  earth  with  her. Siva  agreed  and  promised  to  take  up  residence  at Kasi. The  ruler  of  Ka.si  in  those  days  was  Divodasa.  It  was a  prosperous  period  in  the  country.  As  a  rule,  man turns  to  God  only  when  faced  with  misfortunes.  So Siva  decided  to  bring  about  a  famine  among  the  people of  the  country  by  ruining  it.  For  that  he  sent  sage Kumbhaka  to  VaranasI.  Kumbhaka  arrived  in  Kagi and  appeared  to  the  barber  Karnaka  to  whom  he communicated  Siva'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. Divodasa  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 puja  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,  Suyasas,  Divodasa  reproached Kumbhaka  very  severely.  He  reprimanded  him  for denying  his  blessings  to  the  queen  while  he  was  shower- ing 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.  (Harivarhsa,  Chapter  29). Siva  and  Parvati  came  and  settled  down  in  VaranasI. After  some  years,  Parvati  began  to  press  her  husband to  leave  the  place  and  to  go  somewhere  else.  Siva  was not  inclined  to  do  so.  He  said  the  place  was  "Avimu- kta"  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   Divodasa    became    a Rajarsi  (Royal  Saint).  There  are     numerous   references to  this  Rajarsi  in  the   Rgveda.  Since    Divodasa  was    of a    very   hospitable    nature    he  was    known    by  another name,    "Atithigva".    In   Rgveda,    1st    Mandala,     16th Anuvaka,    127th    Sukta,  we  read  that  once  he  hid  him- self under     water   to    escape     from   an    Asura    called Sarhbara. (2)  Divodasa    had   a   son   named  "Parucchepa   ,  who was  a  Rsi.  Rgveda  1st  Mandala    19th   Anuvaka,    127th Sukta  relates  to    Parucchepa. (3)  Bhimaratha,  the  father  of  Divodasa,  had  two  other names,  Bhlmasena,    and    Sudeva.     Divodasa    purchased Madhavl,    the     daughter    of    Yayati     after  paying  two hundred  Syamakarnasvas    (beautiful  horses  with    dark- coloured   ears)    to   Galava,    so  that  he  might  have  chil- dren. ,  After     the    birth    of  his    children,    he    returned Madhavl  to  her  father.  (M.B.   Udyoga    Parva,    Chapter 117). (4)  He   sits    in    Yama's    assembly    and   offers    Puja  to Yama.   (M.B.  Sabha  Parva,  Chapter  8,  Verse  12). DIVYADEVl 246 DRAVIDABHASA (5)  Divodasa    once    plundered    the    accessories    of  his enemies.    Agnihotra      vanished    after  it.     (M.B.    Santi Parva,  Chapter  96,  Verse   21) . (6)  It  was  at  the  behest  of  Indra    that    Divodasa  built the  city  of  VaranasI  (M.B.  Anusasana    Parva,  Chapter 30,  Verse  16). (7)  Once    Divodasa    fought    with   the  King  of  Hehaya for  one  thousand  days.  After  having  lost  his  army  he  went to    the     sage   Bharadvaja  and  performed  Putrakamesti sacrifice.  As  a  result  of  it  a    son    Pratardana   was  born to  him.   (M.B.  Anusasana  Parva,  Chapter  30). (8)  Other  names  for  Divodasa  used    in    the  Mahabha- rata  are — Bhaimaseni,  Kasisa,   Saudeva,  Sudevatanaya etc. DIVYADEVl.  Daughter  of  Divodasa,  King  of  Plaksa- dvlpa.  There  is  a  story  about  this  princess  in  Padma Purana,  Bhumikhanda,  Chapters  85,  88. Divodasa  decided  to  give  his  daughter  Divya  in marriage  to  Citrasena,  King  of  Rupadesa.  But  just before  the  day  fixed  for  the  marriage  Citrasena  died prematurely.  So,  as  advised  by  the  Brahmanas  who  had come  there  she  was  married  to  Rupasena.  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  svayariivara.  Here  also  ill-luck  pursued  her.  All the  princes  who  arrived  to  take  part  in  the  svayarhvara killed  each  other  in  mutual  fight.  Depressed  and  embit- tered by  all  this,  Divya  decided  torenounce  all  worldly pleasures  and  proceeded  to  the  forest. Once  S~uka  named  Ujjvala  came  to  Plaksadvlpa. Moved  to  pity  at  the  grief-stricken  Divya  he  taught  her "Asunyasayana"  vrata.  When  she  practised  this  vrata with  devotion  for  about  four  years,  Mahavisnu  appeared before  her  and  took  her  with  him  to  Vi&nuloka. DIVYAKATAM.  A  city  situated  in  Western  India  in ancient  times.  According  to  Mahabharata  this  city  was conquered  by  Nakula. — Sabha  Parva,  Chapter  32. DIVYAKARMAKRT.  A  Visvadeva.  ( M.B.  AnuSasana Parva,  Chapter  91,  Verse  35) . DIVYASANU.  A  Visvadeva.  (M.B.  Anuiasana  Parva Chapter  91,  Verse  30). DIVYAVARSA(M).  365  days  make  one  year  for  hu- man 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". Krtayuga  is  made  up  of  4,800  Divya vatsaras.  Tretayu- uga  has  3,600  Divyavatsaras.  2,400  Divyavatsaras  make up  one  Dvaparayuga.  Kaliyuga  has  1 ,200  Divyavatsaras. 12,000  Divyavarsas  of  this  kind  make  up  one  "catur- yuga".  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  Brahma.  After  the  deluge,  until  the  time  of  one Kalpa,  is  Brahma's  night.  There  is  no  universe  at  that time.  At  the  end  of  that  Kalpa,  the  next  Kalpa begins  and  Brahma  starts  his  work  of  creation. In  this  way  when  360  days  and  nights  of  Brahma are  completed,  it  is  one  Brahma  Varsa.  One  Brahma life-span  is  120  such  years.  After  that  there  is  nothing for  a  Brahma's  life-span.    Then  Brahma  is  re-born  and resumes  creation.    (Bhagavata,    Dasama  Skandha). DRAUPADI.     Pancali,  the   wife  of  the    Pandavas.   (See under  Pancali) . DRAUPADlHARAIVA  PARVA.  A  sub  section  of  Vana Parva  in  the  Mahabharata.  This  covers  Chapters  262 to  271  of  Vana  Parva. DRAUPADlSATYABHAMASAMVADA  PARVA.  A sub  section  of  Vana  Parva,  in  the  Mahabharata.  This comprises  Chapters  233  to  235  of  Vana  Parva. DRAVIDA  I.  A  King  of  the  family  of  Priyavrata  who was  the  son  of  Manu.  (Bhagavata,  Skandha  5) . DRAVIDA  II.  A  gandharva  who  was  the  father  of Karhsa.  (See  under  Karhsa)  Aiiisumatl  was  the  daugh- ter of  this  gandharva.  (See  under  Amsumati). DRAVIDA(M).  (DRAVIDA).  In  ancient  days  the whole  of  South  India  was  known  by  the  name  Tami- laka,  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  'Dravida'.  Etymologists  are of  opinion  that  the  changes  that  took  place  in  the  word Tamil  were  are  follows  :-  Tamil  —  Damil  —  Damid- —  Dramid  —  Dravid  — •  Dravid.  Reference  to  the Dravida  country  occurs  in  most  of  the  Puranas. Mahabharata  states  that  Sahadeva,  one  of  the  Panda- vas, sent  a  note  for  collecting  taxes  from  the  people  of Dravida.  Sabha  Parva,  Chapter  31,  Stanza  71. "There  are  other  countries  also  in  the  southern  Bharata such  as  Dravida,  Kerala,  Pracya,  Muslka,  Vanavasika Karnataka,  Mahisaka,  Vikalpa  and  Musaka."  This statement  (M.B.  Bhisma  Parva,  Chapter  9)  throws light  on  the  various  countries  which  existed  in  South India  at  the  time  of  Mahabharata.  In  Bhagavata', Skandha  10,  it  is  mentioned  that  Kamsa,  the  uncle  of Sri  Krsna,  was  the  son  of  Dramila,  a  gandharva.  (See under  Kariisa) . DRAVIDAS.  It  is  stated  in  Mahabharata  (Anusasana Parva,  Chapter  33,  Stanza  22)  that  the  dravidas  were originally  Ksatriyas  and  that  they  became  Sudras  by the  curse  of  Brahmanas. DRAVIDABHASA.  (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  Dravi- dian 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,  Kannada,  Malayalam,  Tulu,  Kutaku, Tola,  Kota,  Badaka,  Kuruk  and  Brahui.  Of  these Brahui  alone  is  used  in  the  mountain  regions  of  Balu- cisthan.  Linguists  like  Smlmud  and  others  have  stated that  there  is  a  close  relation  between  the  Australian  and Dravidian  languages.  The  Aryan  language  has  influence- ed  the  Dravidian  languages  to  a  great  extent.  But  Tamil has  not  been  so  much  influenced  as  Telugu,  Kannada and  Malayalam.  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.  Brahui is  the  only  language  in  the  Northern  section.  Its  Ety- DRAVINASA 247 DRDHAYUDHA mology,  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  cha- racter. Telugu,  Gondi,  Kuruk,  Kolami,  Malta  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  Krsna and  Godavari  is  considered  to  be  the  purest  form. Golari,  Salevari,  Kamari,  Vasari,  Dasari  etc.  are  its  local sub-divisions.  Over  modern  Telugu,  Sanskrit  has  its full  sway. Kannada,  Kutaku,  Tola,  Koda,  etc.  come  under  the western  group.  Kannada  is  used  in  Mysore  and  the vicinity  of  the  Districts  of  Coimbatore,  Salem,  Bellary, Anantapore  etc.  Badaka  used  in  the  Nilgiris,  Kurumpa, used  in  the  vicinity  of  Nilgiris,  Kutaku  used  in Coorg,  are  the  sub  divisions  of  Kannada.  In  edicts  from the  5th  century  Kannada  could  be  seen  in  its  ancient form.  The  modern  Kannada  has  been  used  from  16th century  onwards.  Tulu  is  in  use  in  places  between  the rivers  Candragiri  in  the  south  of  Southern  Canara  and Kalyanapuri.  Only  a  few  ancient  songs  could  be  includ- ed in  Tulu  literature.  The  Malayalam  script  is  used to  write  Tulu.  But  now  certain  books  in  Tulu  have been  published  using  Kannada  script. Tamil  and  Malayalam  are  the  languages  of  the  Sou- thern 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  Sariga works.  The  grammatical  work  'Tolkappiyam,  is  the literary  grammar  of  Centamil.  Malayalam  became  an independent  language  only  by  the  8th  century  A.D.The close  relation  that  exists  between  Tamil  and  Malayalam 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. DRAVI1VASA.  A  Pracetas.  (One  of  the  ten  sons  of  the Pracina  Barhis) .  (Bhagavata,  Skandha  4) . DRAVIRATHA.  A  King  of  the  family  of  Ahga.  He  was the  son  of  Dadhivahana  and  the  father  of  Dharmaratha (Agni  Purana,  Chapter  277). DRAVYASUDDHI.  Purifying  impure  things,  The mode  of  purification  of  impure  things,  in  ancient India,  was  known  as  dravyasuddhi.  The  procedure  of purification  was  as  follows  : If  earthern-wares  became  impure  by  coming  into  con- tact 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  Purana,  Chapter  156). DRDHA  I.  (DRDHAVARMAN) .  One  of  the  hundred sons  of  Dhrtarastra.  Bhimasena  killed  him  in  the  great war.  (Drona  Parva,  Chapter  137). DRDHA  II. '(DRDHAKSATRA).  One  of  the  hundred sons  of  Dhrtarastra.  Bhimasena  killed  him.  (Drona Parva.  Chapter  157). DRDHADHANVA.  A  King  of  the  Puru  dynasty.  He  was present  on  the  occasion  of  Paiicali's  svayamvara.  (Adi Parva,  Chapter  105.  Verse  15). DRDHAHASTA.  One  of  the  hundred  sons  of  Dhrta- rastra. (Adi  Parva,  Chapter  67,  Verse  102). DRDHAKSATRA.     See  Drdha  II. DRDHANEMI.  A  King  o'f  the  Puru  dynasty.  He  was the  son  of  Satyahrdi  and  father  of  Supariva.  (Bhaga- vata, Dasama  Skandha). DRDHARATHA  I.  (Drdharathatraya) .  One  of  the 100  sons  of  Dhrtarastra  killed  in  the  great  war  by Bhima.  (Drona  Parva,  Chapter  157). DRDHARATHA  II.  One  of  the  kings,  who  should  be remembered  both  at  dawn  and  before  sun-set.  (Ami- s'asana  Parva,  Chapter  165,  Verse  52). DRDHARATHASRAYA.     See  Drdharatha  I DRDHASANDHA.  (SATRUNJAYA) .  One  of  the  100 sons  of  Dhrtarastra.  He  was  killed  in  the  great  war  by Bhima.  (Drona  Parva  Chapter  137,  Verse  20). DRDHASENA.  A  King  of  the  Yayati  dynasty.  He  fought in  the  great  war  on  the  side  of  the  Pandavas  and  was killed_by  Drona.  (Drona  Parva,  Chapter  21,  Verse  52). DRDHASVA.  A  famous  king  of  the  Iksvaku  dynasty. He  was  the  son  of  Kuvalayasva  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  Drdhasva,  Kapilaiva  and  Candrasva (Vana  Parva,  Chapter  204) . DRDHASYU.  A  son  born  to  Agastya  maharsi  by  Lopa- mudra.  He  was  born  only  after  remaining  in  the mother's  womb  for  seven  years.  He  was  a  very  great scholar  and  tapasvi.  He  began  studying  the  Vedas from  the  very  time  of  his  birth.  He  is  called  Idhma- vaha  also.  (See  Idhmavaha). DRDHAVARMA  I.     See  Drdha  I. DRDHAVARMA.  II.  A  King.  Kadallgarbha  was  the name  of  his  wife.  (See  under  Kadallgarbha). DRDHAVYA.     A   maharsi.    He   was   one    of  the   seven Rtviks  of  Dharamaraja.     Unmucu,    Pramucu,   Atreya, Drdhavya,  Urdhvabahu,    Trnasoma  and   Aiigiras  were the   seven   Rtviks.    (Anu.-. asana    Parva,     Chapter    150 Verse  34). DRDHAVRATA.  A  brahmarsi  who  lived  in  South India.  (Santi  Parva,  Chapter  208,  Verse  28). DRDHAYU  I.  Son  born  to  King  Pururavas  by  Urvaii. (Adi  Parva,  Chapter  75.  Verse  25). DRDHAYU  II.  A  King  who  lived  in  North  India  dur- ing the  time  of  the  great  war.  (Udyoga  Parva,  Chapter 4,  Verse  23) . DRDHAYU  III.  A  brahmarsi  of  South  India.  He  is known  as  Drdhavya  and  Drdha vrata  also  (Anus  asana Parva,  Chapter  65,  Verse  40) . DRDHAYUDHA.  (CITRAYUDHA).  One  of  the  100 sons  of  Dhrtarastra  killed  in  the  great  war.  (Drona Parva,  Chapter  136,  Verse  20). DRDHEYU 248 DRONA I DRDHEYU.  A  maharsi  who  lived  in  the  western  part of  India.  (Anusasana  Parva,  Chapter  150,  Verse  36) . DRDHESTADHl.  A  King  in  ancient  India.  (Adi Parva,  Chapter  1,  Verse  238). DRONA  I.  The  teacher  in  archery  of  the  Pandavas  and the  Kauravas. 1)  Birth.  Drona  was  the  son  of  Bharadvaja  who  had  his hermitage   erected    on   the    bank  of  the  Ganges.    Once Bharadvaja  went    to    bathe    in  the  river.    When  he  got into  the  river  he  saw  the  celestial  maid  Ghrtaci.  The  cele- stial 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  Drona  (trough). A    child    was     born    from    that    and   he    was    named Drona,  who  was  brought    up  in    the    hermitage.  (M.  B. Adi      Parva,  Chapter  13). 2)  Education   and  Marriage.     Drona    learned    the  art  of using  weapons  from  his  father  and  the  hermit  AgniveSa. Drupada  the  prince  of  Pancala  was    the   fellow  student of  Drona.    They  became  great  friends.    On  completion of  education   Drupada     returned     to    Pancala.    Drona married  Krpi  the  daughter  of  Saradvan.  A  son  was  born to    them.    At   his  birth  the   child  neighed  like  the  horse Uccaihsravas  ;  so   his   parents  named  him  Asvatthama. Hearing    that    Paras  urama    was   giving  Brahmanas  free gift   of   wealth    and    property,   Drona    reached    there. Drona's    desire   was    to    get    Dhanurveda   (the   art   of archery) .   Drona  with   his  disciples  went  to  Mahendra- giri  and  saw  Paras  urama,  who  was  about  to  enter  forest giving    away   everything  he  had.    Parasurama    said,  "I have  given  away  to  the  Brahmanas  gold  and  everything I  had.    The  land  I  had  conquered  is  given  to  Kasyapa. Now    there   remains    only  my  body  and  some  weapons. You  can  have  one  of  them." Drona  preferred  the  weapons.  Thus  Drona  got  the entire  armoury  of  Parasurama.  (M.  B.  Adi  Parva, Chapter  13). 3)  He  became  the  teacher  of  the  Pandavas  and   the  Kauravas. After   receiving   dhanurveda    from    Parasurama  Drona went    to    Pancala.    Drupada   who   had    been    a    fellow student  of  Drona  was  the  King  of  Uttarapaiicala.    then. Though   Drona   had  become  proficient  in    archery,    he was  very  poor. He  had  no  money  even  to  buy  milk  for  his  child.  Once the  playmates  of  Asvatthama  made  him  drink  a  mix- ture of  water  and  flour  saying  that  it  was  milk.  So Drona  approached  Drupada  for  financial  help.  But Drupada  shunned  his  fellow  student,  scolded  him  and sent  him  away  without  giving  any  help.  Drona  vowed that  he  would,  somehow  or  other,  take  revenge  upon Drupada  and  departed  from  Pancala. The  aim  of  Drona  was  to  get  some  capable  disciples.  He reached  Hastinapura  and  stayed  in  disguise  with  Gautama for  a  while.  Once  the  Pandavas  and  the  Kauravas  who were  boys  were  engaged  in  the  game  of  Kara  (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  Brahmana  of  dark  complexion,  short  and  aged, came  by  that  way.  It  was  Drona.  The  boys  gathered round  the  old  man.  Drona  threw  his  ring  also  into  the i.  To  take  revenge  on  Drupada  was  the  thought  that  was 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. Drona  took  a  grass  and  evoked  arrow  into  it  by  mantra (spell)  and  shot  it  at  the  'Kara'.  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  'Kara'  the  boys  stood  round Drona  and  asked  him  what  he  would  like  as  the  reward for  his  deed.  Drona  said  that  they  need  only  tell  Bhlsma how  a  short  man  of  dark  complexion  took  the  ball  out  of the  well.  Accordingly  the  boys  went  to  Bhlsma  and told  him  everything.  Immediately  Bhlsma  understood that  it  was  Drona.  Bhlsma  thought  that  Drona  was  the best  person  to  teach  the  princes.  So  Drona  was  brought  to the  palace  and  was  engaged  as  the  teacher  in  archery. (M.B.  Adi  Parva,  Chapters  130  and  131). 4 )  Education  in  Archery  of  the  Kauravas  and  reward. (a)  First  vow.     Drona  asked  the  Pandavas  and  the  Kau- ravas 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  Drona, disciples   came    from   places    far  and  near.   Arjuna  was the  first  of  all  the  students.    Sending  all  the  students    to fetch   water    Drona    taught  his  son  Asvatthama  certain special    lessons.1    Arjuna    secretly    knew    this.    So    he brought  water    as  quickly    as  possible  before  the  others. As  Drona  loved  his  brilliant  student  Arjuna,    he   taught both    his    son    and   Arjuna  alike  the  secrets.  Seeing  the brilliance  of  Arjuna  Drona  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  prin- ces 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.     Drona   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  Drona  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  Drona  worshipp- ed 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   Drona   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  Bhlma uppermost  in  the  mind  of  Drona. DRO3VA  I 249 DROI^A  I became  expert  club-men.  Asvatthama  was  the  first  in the  secrets  of  archery.  Nakula  and  Sahadeva  became expert  swordsmen.  Arjuna  was  expert  in  all  branches  of weapon-training.  BhTma  had  bodily  strength  and  Arjuna had  the  strength  of  learning.  Yudhisthira  was  the  fore- most in  chariot-fighting. e)  Artificial  bird.  Once  Drona  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. Drona  first  called  Dharmaputra  and  told  him  to  look at  the  bird.  Then  he  asked  him  what  he  saw.  Dharma- putra 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  Drona  understood  that Arjuna  could  defeat  Drupada  and  embraced  his disciple. f)  Drona    caught   by   a    crocodile.     Once    Drona    and    his disciples  went  to  bathe  in  the  Ganges.  While  they   were dipping    and    splashing    in  the  water  a  crocodile  caught Drona   by    the   leg.    Drona   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    Sirastra',   a  divine weapon.    After    imparting    this   knowledge   Drona  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  Brahmas  irastra.  (M.B.  Adi  Parva,  Chap- ter 133). g)  Demonstration  by  the  pupils.  When  the  training  of  the  prin- ces terminated,  Dhrtarastra    accorded  sanction  to  hold  a demonstration     of   weapon-play,    by  the  princes.    An arena    was   got   ready.    Drona  entered  the  arena.  As  a preliminary  rite  Drona  worshipped  the   gods.    Then   he invited    Brahmanas    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   Bhlma     was   a terrible    one.  But    the  mock  fighting   changed  to  a  seri- ous fight.  Drona  sent  Asvatthama  who  separated    them. The    audience    applauded  their  performance.  The  per- formance of  Arjuna  was  of  the  most   superior   type   and the    audience    and  the  teacher  were  struck  with  wonder at  his    extraordinary     capability.    Kama    also    showed his  performance.   (For  details  see  under   Arjuna,  Para  1 and   Karna,    Para  4).      (M.B.  Adi  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  Pancala,  should  be  brought  before  him  with his  hands  tied.  As  soon  as  Duryodhana  and  Karna  heard this  they  rapidly  marched  to  Pancala  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  Drona  who  was  kind enough  not  to  kill  Drupada.  The  Kingdom  of  Pancala was  divided  into  two.  Drupada  was  given  Uttara-Pan- cala  and  Drona  took  Daksina  Pancala.  Then  Drupada was  released.  (M.  B.  Adi  Parva,  Chapter  137). 6)  Arjuna  is  accorded  sanction  to  fight  with  his  teacher.     One year   after   the   revenge    on   Drupada  Yudhisthira  was anointed   as   heir-apparent,  by   Dhrtarastra.    Once,    in the  council  of  the  king,  Drona  called  Arjuna  to  him  and said:  "Oh,  Arjuna  !  you  must  take  an  oath  to  do  a  parti- cular 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  oathArjuna's    conscience  did  not  prick  him  when  he had    to   fight  against  his  teacher  Drona  in  the  battle    of Bharata  between    the  Pandavas  and  Kauravas.  (M.    B. Adi  Parva,  Chapter  139).'  ' 7 )  Part  played  by  Drona  up  to  the  battle  of  Bharata. (1)  Duryodhana   and   his   party  came  to  know  only  at the  time  of  the  svayarhvara  (marriage)  of  Pancall    that the  Pandavas  were  not  killed  in  the  lac  house    burning. When  Arjuna  won  the  test  and  got  Pancali,  the  Kaura- vas   became   furious   and    began    to    plot    against  the Pandavas.    At  that  time  Drona  came  to  the  council-hall of  the   Kauravas   and  said  that  the  Kauravas  should  go to  Pancala    and  greet  the  Pandavas,    bring    them  back and  give  them  half  of  the  kingdom.  (M.B.  Adi    Parva, Chapter  203). (2)  Drona   was   present   at    the   sacrifice   of  Rajasuya (imperial    consecration)    performed     by     Yudhisthira. (M.  B.  Sabha  Parva,  Chapter  34,  Stanza  8). (3)  When    the    game  of   dice    was  going  on  between Sakuni  and  Yudhisthira   Drona    came  with  Dhrtarastra to  the  place  to  witness  the  game.  ( M.  B.  Sabha  Parva, Chapter  60,  Stanza  2). (4)  Drona   declared    that    the    game   of  dice  between Sakuni  and   Yudhisthira   was    not   fair    (M.    B.  Vana Parva,  Chapter  9,  Stanza  2) . (5)  Drona  was   well-versed  in   archery.  (M.  B.  Vana Parva,  Chapter  37,  Stanza  4). (6)  While    the   Pandavas  were  living  in  the  country  of Virata,  Arjuna  in  the  guise  of  Brhannala,  fought  with  the Kauravas.  Drona  was  the   first  to  recognize   Brhannala as  Arjuna   at    the    sound   of  his    conch.  (M.  B.  Virata Parva,  Chapter  46,  Stanza  24). (7)  In  that   fight   Drona    fought   with    Arjuna    whose arrows    wounded   Drona   and    he   ran    away   from  the battlefield.  ( M.  B.  Virata  Parva,  Chapter  58) . (8)  When  SrT  Krsna  came  to    the  council-hall    of  the Kauravas  to  plead  for  a  treaty  on  behalf  of  the  Pandavas who   had   returned   after  forest  life  and  pseudonymity, Drona  took  the  side  of  the  Pandavas  and    argued    with Duryodhana.  (M.  B.  Udyoga  Parva,  Chapter  126). (9)  Drona   advised   Dhrtarastra    to   see    that    a  battle between  the  Kauravas  and  the  Pandavas    was   avoided. (M.  B.  Udyoga  Parva,  two  Chapters  from  138). .(10)    When  it  was  almost  decided  that   the  battle   was ^evitable  Drona  boasted    to  Duryodhana  that  he  would DRO^A  I 250 DRONA  I annihilate  the  army  of  the  Pandavas  within  a  month. (M.  B.  Udyoga  Parva,  Chapter 'l93,  Stanza  18). 8)  Why  Drona,  whose  leaning  was  towards  the  Pandavas, took  the  side  of  the  Kauravas  in  the  battle  of  Bhdrata.  At heart  Drona  was  on  the  side  of  the  Pandavas.  But  he fought  against  them,  taking  the  side  of  the  Kauravas. Even  at  that  time  he  ardently  wished  the  Pandavas  to win  the  battle.  What  is  the  reason  for  it  ?  An  answer  to this  question  is  found  in  Mahabharata,  Bhisma  Parva, Chapter  43. The  battle  was  about  to  begin.  Dharmaputra  went  to Drona  and  bowed  before  him  and  requested  to  bless him  so  that  he  might  win  the  battle  against  the  Kaura- vas. Drona  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'.  Sri Krsna  will  be  on  the  side  of  the  righteous.  Where  Sri Krsna  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  dis- appointment, 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 Yudhisthira  back.  (M.B.  Bhisma  Parva,  Chapter  43). 9)  Drona  in  the  battle  of  Bhdrata.  (1)  On  the  first  day of  the  battle  Drona  fought  in  a  combat  with  Dhrsta- dyumna,  who  was  defeated.  (M.B.  Bhisma  Parva, Chapter  77,  Stanza  69). (2)  Drona  killed  Sarikha  the  son  of  King  Virata.  (M.B. Bhisma  Parva,  Chapter  82,  Stanza  23). (3)  Drona    became    unconscious    by   the     clubbing   of Bhimasena.   (M.B.  Bhisma    Parva,    Chapter   94,  Stanza 19). (4)  Drona  fought  with   Arjuna.    (M.B.    Bhisma  Parva, Chapter'l02,  Stanza  6). (5)  Drona    defeated   Drupada.    (M.B.     Bhisma    Parva, Chapter'l04,  Stanza  24). (6)  There  was  a  fight   between   Drona  and  Yudhisthira (M.B.  Bhisma  Parva,  Chapter  110,  Stanza  17). (7)  Drona     combated     with     Dhrstadyumna.     (M.B. Bhisma  Parva,  Chapter  116,  Stanza  45). (8)  He   became    the    commander-in-general    after    the fall  of  Bhisma.    (M.B.  Drona  Parva,  Chapter  7,    Stanza 5). (9)  He  gave  Duryodhana  a  boon  to    catch   Yudhisthira alive.    (M.B.  Drona  Parva,  Chapter  12,  Stanza   20). (10)  He   killed     Yugandhara      (M.B.    Drona     Parva, Chapter  16,  Stanza  31). (11)  Vyaghradatta   and     Sirhhasena   were   killed     by Drona.    (M.B.  Drona  Parva,  Chapter,  16,    Stanza    37). (12)  In  the  fight  which  followed  Arjuna  and   his   army were   driven   back   by   Drona.     (M.B.     Drona    Parva, Chapter  16,  Stanza  50) . i.    "Man  is  slave  to  wealth,  wealth  is    slave  to   none.     This  is (13)  Drona  advised  Duryodhana  to  try    to    get   Arjuna away  from  the  battlefield.    (M.B.  Drona    Parva,    Chap- ter 17,  Stanza  3). (14)  He  killed  Baka.    (M.B.  Drona   Parva,  Chapter  21, Stanza  16) . (15)  He  killed  Satyaki.   (M.B.    Drona    Parva,    Chapter 21,  Stanza  21). (16)  He  killed  Satanika.    (M.B.  Drona  Parva,    Chapter 21   Stanza  28). (17)  Drdhasena  was    killed    by     Drona.    (M.B.  Drona Parva,  Chapter  21,  Stanza  52). (18)  Drona  killed  Ksema.   (M.B.  Drona    Parva,  Chap- ter 21,  Stanza  53). (19)  He    killed    Vasudana    and    Ksatradeva.     (M.B. Drona  Parva,  Chapter  21,  Stanzas  55,  56). (20)  He  fought     again     with    Dhrstadyumna.     (M.B. Drona  Parva,  Chapter  31,  Stanza  8) . (21)  He  annihilated  the  army  of   the    Pandavas.   (M.B. Drona  Parva,  Chapter  32,  Stanza  42). (22)  He  made  a  Cakravyuha.  (Strategical  formation  of the   army   in  the     shape    of  a    wheel) .     ( M.B.    Drona Parva,  Chapter  34,  Stanza  13). (23)  He  broke  the  sword  of  Abhimanyu     (M.B.    Drona Parva,  Chapter  48,  Stanza  37) . (24)  By  forming  cakrasakatavyuha    he     saved  Jayadra- tha.    (M.B.  Drona  Parva,  Chapter  87,  Stanza  22). (25)  He    fought     with    Arjuna    again.     (M.B.    Drona Parva,  Chapter  91,  Stanza  11). (26)  He  put  the  divine  armour  on  Duryodhana.  (M.B, Drona  Parva,  Chapter  94,  Stanza  39) . (27)  A  fierce  fight  ensued  between  Drona   and    Dhrsta- dyumna.  (M.B.  Drona  Parva,  Chapters  95  to  97). (28)  He  wounded  Satyaki.    (M.B.  Drona  Parva,  Chap- ter 11). (29)  Satyaki    defeated   Drona.     (M.B.    Drona    Parva, Chapter  117,  Stanza  30). (30)  Drona  scolded  Dusiasana  who  ran  away   defeated by  Satyaki.    (M.B.  Drona  Parva,  Chapter  122). (31)  He  killed  Viraketu.    (M.B.  Drona  Parva,  Chapter 122,  Stanza  41). (32)  He  killed  Citraketu,    Sudhanva,  Citravarma    and Citraratha.     (M.B.      Drona      Parva,      Chapter      122, stanza  43). (33)  He  fell  unconscious,  hit  by  Dhrstadyumna.  (M.B. Drona  Parva,  Chapter  122,  Stanza    56). (34)  He  defeated  Dhrstadyumna.    (M.B.  Drona  Parva, Chapter  122,  Stanza  '71). (35)  He    killed    Brhatksatra.      (M.B.    Drona    Parva, Chapter  125,  Stanza    22). (36)  He   killed   Dhrstaketu   for  his  son.    (M.B.  Drona Parva,  Chapter  125,  Stanza  39). (37)  Sahadeva,  the  son  of  Jarasandha,    was   killed   by Drona.    (M.B.  Drona    Parva,  Chapter  125,  Stanza  45). ( 38)  He  killed  Ksatradharma  the  son  of  Dhrstadyumna. (M.B.  Drona  Parva,  Chapter  125,  Stanza    66). (39)  Bhimasena  defeated  Drona.    (M.B.  Drona  Parva Chapter  127,  Stanza    53). (40)  Bhimasena   threw  away  the  chariot^with  Drona  in it    eight    times.     (M.B.     Drona    Parva,"  Chapter  128, Stanza  13). true  oh    King.    The  Kauravas   have   bound     me    with   wealth.  I telling  you  this  without  shame.  You  only  require  battle.  I  will  fight  for  the  Kauravas    and  wish  for   your  victory," am DRONA  II 251 DRUPADA (41 )  Droua  killed  the  King  of  Hehaya,  all  the  sons    of Dhrstadyumna,    and    the    King    Sibi.      (M.B.    Drona Parva,  Chapter  155,  Stanza   14). (42)  He  became  unconscious  in  the  fight  with   Yudhi- sthira.     (M.B.    Drona  Parva,  Chapter  162,  Stanza  49) . (43)  He  killed  Drupada  and  Virata,  the   grandsons    of Drupada.   (M.B.  Drona  Parva,  Chapter  186,  Stanza  33) . (44)  Hearing  that  Ahvatthama  had  been  killed  he    was filled    with    grief.     (M.B.    Drona  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  Brahma.    (M.B.  Drona  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.  Dhrstadyumna  cut  off  his  head  and  thus killed     Drona.      (M.B.     Drona    Parva,    Chapter     193, Stanza  62).  ' 10)  Other  details.  (1)  Vyasa  evoked  the  spirits  of  those who  died  in  the  battle  of  Bharata  to  the  surface  of  the Ganges.  The  spirit  of  Drona  was  one  of  them.  (M.B. Asramavasika  Parva,  Chapter  32,  Stanza  7) . (2)  Offerings   were    given    to        the  manes  for  Drona. (M.B.  Sand  Parva,  Chapter  296,  Stanza  15). (3)  Drona  attained  heaven  after   his   death,    and    was absorbed    in     Brhaspati     (M.B.  Svargarohana     Parva, Chapter  4,  Stanza  21 ). (4)  He   was  the  man  who  took  birth  through  Bharad- vaja from  a  portion  of  Brhaspati.     (M.B.     Adi    Parva, Chapter  67,  Stanza  69). (5)  Acarya    (teacher) ,  Acarya-mukhya  (chief  teacher) Bharadvaja,  Bharadvajasuta,  Bharadvajatmaja,  Bharat- acarya,    Sonasva,    Sonasvavaha,    Sonahaya,    Guru  and Rukmaratha    are  used  as    synonyms  of  Drona  by  Vyasa in  Mahabharata. DRONA  II.  A  bird.  A  son  born  to    the    hermit  Manda- pala  of  Jarita,  a     bird.      (See     under    Khandavadaha, Para  8) . DRONAM.    A    medicinal     herb.     (See    under    Marutt- vamala) . DRONABHISEKAPARVA.  Asubsection  of  DronaParva  : Chapters  1   to  16. DRONA  PARVA.  An  important  Parva  (section)  in  the Mahabharata. DRONAVADHA  PARVA.  A  sub  section  of  Drona  Parva: Chapters  154  to  192. DRONASARMAPADA.  A  holy    bath    (tlrtha).     (M.B. Anusasana  Parva,  Chapter  25,  Stanza  28). DRSADVAN.    Father-in-law    of    King    Sarhyati  of  Puru dynasty.  Varangi  was  the  name  of  Samyati's  wife.    (See Sarhyati) . DRSADVATI.  A  river  to  the  south  of  Kuruksetra. During  their  exile  in  the  forest  the  Pandavas  drank water  from  it.  (Vana  Parva,  Chapter  5,  Verse  2).  It was  on  the  delta  of  this  river  that  Siva  imparted  advice to  Yudhisthira.  (Sabha  Parva,  Chapter  78,  Verse  15). Living  on  the  northern  bank  of  this  river  is  equal  to living  in  Svarga.  (Vana  Parva,  Chapter  88).  To  per- form bali  and  other  rites  for  the  souls  of  the  dead  after i .  Mahab  harata,  Adi  Parva,  Chapter  66,  Stanza  68  states Adi  Parva,  Chapter  120.  Stanza  41,  states  that  Drupada  was  the father  of  Drupada's  great  grandfather.  In  Mahabharata,  Adi the  son  of  Somaka. bathing  in  the  river  is  as  efficacious  as  performing  the Agnistoma  Yajna.  (Vana  Parva,  Chapter  88) . DRSTAKETU.  A  danava.  (Adi  Parva,  Chapter  67, Verse  8). DRUPADA.     (Saumaki,1  Yajnasena).  Father  of  PaficaH. 1 )  Genealogy.    Descended    from    Visnu   in  the  following order : — Brahma — Atri — Candra— Budha —  Pururavas— Ayus  — •  Nahusa  —  Yayati — Puru — Janamejaya—  Praci- uvan — Pravira--— Namasyu — Vitabhaya  - Sundu —  Bahu- vidha  —  Sarhyati — Rahovadi — Raudrasva — Matinara — Santurodha — Dusyanta — Bharata— Suhottra — Suhota — Gala — Gardda— Suketu — Brhatksatra—  Hasti  —  Ajami- dha  —  Nila  —  Santi — Susanti — Puruja — Arka — Bharm- yasva — Pancala—  Mudgala  —  Divodasa  —  Mitreyu  - Prsata  —  Sudasa  —  Sahadeva  —  Somaka — Yajnasena (Drupada). 2)  Education  and  kingship.  Yajnasena  went  to  the  hermi- tage of  Bharadvaja  for  education.  Drona,  who    became a  great  teacher  in  archery  later,  was  also  a  student  and disciple  of  Bharadvaja  at  that    time.    Thus    during   the time   of  education    both   Drupada   and  Drona  became fast    friends.     After    receiving    education  Drupada  re- turned to  his  country.  At  that  time  Pancala   was    ruled by   Prsata.  When  Yajnasena  returned  on  completion  of his  education,  Prsata  died  and  Yajnasena  was    anointed as   King   of  Uttara-Pancala.   (M.B.  Adi  Parva,  Chap- ter 129). 3)  Yajnasena  reproaches  Drona.  It  has  already   been    said that   during  the  period  of  education  Drona  and  Yajna- sena were  fast  friends.  Once  Drupada    said    to    Drona: "My  dear  friend.    My  father  has  told  me  that  I  would be  made  the  King  of  Uttara  Pancala  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  Drona  got  married.  A  son  born  to  him  was named  Asvatthama.  Drona  was  so  poor  that  he  could not  even  buy  milk  for  his  child.  Once  the  friends  of Asvatthama  mixed  flour  in  water  and  made  him  drink it  saying  that  it  was  milk.  Asvatthama  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  Drona  went  to  Drupada  who did  not  care  to  recognize  him  as  a  friend.  Drona  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 Drona.  He  vowed  that  he  would  avenge  the  insult. With  his  wife  and  child  he  got  out  of  the  palace.  He that  the   original  name  of  Drupada     was   Yajnasena.    Mahabharata, son  of    Prsata.     But  according    to    other    puranas      Prsata  was     the Parva,  Chapter   131,   Stanza  6,  Drupada   is     addressed  as  'Saumaki; DRUPADA 252 DRUMASENA  I wandered  about  in  search  of  disciples  who  were  capable of  confronting  with  Drupada.  At  last  he  came  to Hastinapura  and  became  the  teacher  of  the  Pandavas and  the  Kauravas.  (M.B.  Adi  Parva,  Chapter  130). 4)  The  revenge  of  Drona.     Drona  told   Bhisma    about  his dealings  with  Drupada.    Bhisma  consoled  Drona.  Before the  commencement  of  the    training   in    archery,   Drona told  his  disciples  :  "When   your    training    in  archery   is completed  you  will  have  to   do    a    favour    to   your  tea- cher". All    stood  agape.  But  Arjuna  came  forward  and said:  "I  will  do".  Drona   embraced  Arjuna.  The  train- ing  commenced.    The   Andhakas,      Vrsnis    and  others joined  his  school  of  archery. The  training  in  archery  came  to  an  end.  Drona  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,  Karna,  Yu- yutsu,  Dussasana,Vikarna,  Jarasandha  and  Sulocana  led the  Kauravas  to  Paftcala.  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  Pa.nca.las.  After  that  Arjuna  con- fronted Drupada.  Nakula  and  Sahadeva  stood  as guards  of  the  wheels.  Bhimasena  with  his  club  stood in  front  of  the  army.  Arjuna  drove  the  chariot  right in  the  midst  of  the  Paficala  army.  Bhima  took  his  club and  a  terrible  battle  ensued.  Arjuna  shattered  the Pa.fica.la  army,  bound  Drupada  and  took  him  to  Drona. 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  Paficala  was  divided  into  two,  and giving  Uttara  Pancala  to  Drupada,  Drona  took  Daksina Pancala.  Thus  because  of  the  revenge  of  Drona,  Dru- pada lost  half  of  his  kingdom.  (M.B.  Adi  Parva, Chapter  137). 5 )  Birth  of  Children.     Though    Drona     and     Drupada were    on   friendly   terms   Drupada    did   not   forget  the defeat   he   had   incurred   at    the   hands   of  Drona.  So, Drupada  desired    to   have   a   son   who    would    become powerful  enough  to  take  revenge  on  Drona.    He   began to    think    of  ways   and   means.    He   consulted    several learned   Brahmins.    At   that   time    two  hermit  brothers yaja  and  Upayaja  lived    on   the   bank   of  the   Ganges. The  King  approached  them  and  requested  their  help    to obtain  a  son,  who  would  kill  Drona,    and  promised    to give    them   cows   and  other   precious  things    in   return. At  first    they  refused  to   help  him.     The  King  served Upayaja  for  a  year,  and  pleased   him.  He  sent  the  King to  the  hermitage  of   Yaja.  They  accepted   the    request of  the   King.    Both   the  hermits   performed  a    sacrifice for  Drupada.  A  boy  and  a  girl   arose  from   the    sacrifi- cial fire.  The  boy  was  named   Dhrstadyumna   and  the girl  was   named  Krsna    ( Paficali) .  There   was  a  celes- tial voice  that  the  boy  would  kill  Drona   when  he    grew up.   (M.B.  Adi  parva,  Chapter  167). 6)  The  marriage  of  Pancali.  Pa.fi call    grew    up.  Drupada desired  to  give  her  in   marriage  to   Arjuna.  But  at    that time  the  lac-house  caught    fire  and  the  Pandavas  disap- peared. Drupada     set   certain    tests  in  the   Svayarhvara of  Pancali  with  a  view  to    ascertain  if  Arjuna  was  alive. The  Pandavas  came  to  the  svayarhvara  and  Drupada found  out  Arjuna.  But  Drupada  did  not  like  the  idea of  his  daughter  becoming  the  wife  of  more  than  one husband.  Then  Vyasa  appeared  there  and  informed Drupada  of  the  previous  births  of  the  Pandavas  and Paficali.  Drupada  was  much  pleased  and  he  gave  the Pandavas  a  good  deal  of  wealth  and  sent  Paficali  with them.  (M.B.  Adi  Parva,  Chapter  196) . 7)  Other  details  (1)  Drupada  was  present  at  the  marri- age of  Abhimanyu,  celebrated  at  the  city  of  Upaplavya (M.B.  Virata  Parva,  Chapter  72,  Stanza  17) . ( 2)  Drupada  gave  the  Pandavas  an  aksauhim,  ( division 21870  elephants,  21870  chariots,  65610    horses,    109350 footmen)    of  army    for    the    battle  of  Bharata.     (M.B. Udyoga  Parva,  Chapter  57). (3)  At  the  battle  of  Bharata,    Drupada  was  anointed  as one   of    the    seven    commanders  on    the    side    of    the Pandavas.    (M.B.  Udyoga  Parva,  Chapter  157,    Stanza 11)'-' (4)  Drupada  fought  with  Jayadratha  on   the    first    day of  the  battle  of  Kuruksetra.  (M.B.  Bhisma  Parva,  Chap- ter 45,  Stanza  55). ( 5)  Drupada  was  defeated  in  a  combat  with  Drona  the teacher.   (M.B.  Bhisma  Parva,  Chapter  7,    Stanza   48) . (6)  Drupada     combated     with    Asvatthama.     (M.B. Bhisma  Parva,  Chapter  110,  Stanza  16). (7)  He  fought  with   Bhagadatta.   (M.B.   Drona  Parva, Chapter  14,  Stanza  40) . (8)  He    fought   with    Balhlka.     (M.B.    Drona    Parva, Chapter  25,  Stanza  18) . (9)  He  was    defeated  by   Prsata.    (M.B.    Drona   Parva, Chapter  138,  Stanza  24). (10)  Drona  the  teacher  killed  Drupada.    (M.B.    Drona Parva,  Chapter  186,  Stanza  43). (11)  The   Pandavas   gave    offerings  to    the  manes    for Drupada.    (M.B.    Sand  Parva,  Chapter  42,    Stanza  5). (12)  Vyasa  evoked  the  spirits  of  the  dead  to  the  surface of  the  Ganges,  after  the    Battle  of  Bharata  came    to  an end.  Drupada  also  was  there    among  the    spirits   which appeared  on  the  Ganges.    (M.B.    Asramavasika    Parva, Chapter  32,  Stanza  8) . (13)  After   death   Drupada    entered    heaven   and   was absorbed   in   Visvadevas.    (M.B.    Svargarohana    Parva, Chapter  5,  Stanza  15) . ( 14)  It  is  stated  in  Mahabharata,    Adi  Parva,    Chapter 67,  Stanza  68,  that  Drupada  was    born    from  a  portion of  the  Marudganas. 8)  Synonyms  of  Drupada.  Paficala,  Pancalya,  Pancala - raja,  Parsata,  Prsatatmaja,  Saumaki,  Yajfiasena, Drupada  are  his  synonyms. DRUMA  I.  A  King  in  ancient  Bharata.  Mention  is made  about  him  in  Mahabharata,  Adi  Parva,  Chapter  1, Stanza  233. DRUMA  II.  In  Mahabharata,  Chapter  67,  Stanza  8, King  Druma,  who  was  the  rebirth  of  the  asura  Sibi,  is mentioned. DRUMA  III.  The  leader  of  the  Kinnaras  (heavenly musicians).  •  M.B.  Sabha  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 Bhismaka  and  he  gave  a  bow  to  his  pupil  Rukmin. (Mahabharata,  Udyoga  Parva,  Chapter  158.) DRUMASENA  I.  A  Ksatriya  King.  He  was  born  from a  portion  of  an  Asura  called  Garvistha.  (M.B.  Adi Parva,  Chapter  66,  Stanza  55).  He  stood  as  guard  of DRUMASENA  II 253 DUNDUBHI  I the  wheel  of  Salya  and  was  killed  by  Yudhisthira  in  the battle  of  Bharata.  (M.B.Salya  Parva,  Chapter  12,  Stanza 53.) DRUMASENA  II.  A  warrior  who  fought  on  the  side  of the  Kauravas  against  the  Pandavas.  He  was  killed  by Dhrstadyumna  the  son  of  Drupada.  (M.B.  Drona Parva,  Chapter  1 70,  Stanza  22  ) . DRUHYU  I.  A  son  of  King  Yayati.  Two  sons,  Yadu and  Turvasu  were  born  to  Yayati,  the  son  of  Nahusa, by  his  wife  Devayam  and  three  sons  Druhyu,  Anudru- hyu  and  Puru  by  his  wife  Sarmistha.  Druhyu  was  cursed by  his  father  because  he  did  not  comply  with  the  re- quest 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 Yayati) . DRUHYU  II.  A  son  of  Matinara,  a  King  of  the  Puru dynasty.  (M.B.  Adi  Parva,  Chapter  94,  Stanza  14). DUHKHA(M).  Agni  Purana  tells  the  following  about the  origin  of  Duhkham. Hiriisa  (violence)  is  the  wife  of  Adharma  (unrighteous- ness) .  To  the  couple  were  born  two  daughters  called Anrta  (falsehood)  and  Nikrta  (fraud)  and  from  them were  born  the  daughters  Bhaya  (fear)  Naraka  (hell) Maya  (illusion)  and  Vedana  (pain).  Maya  brought forth  Mrtyu  (death) ,  the  annihilator  of  all  living objects,  and  Vedana,  from  Raurava  (a  particular  hell) brought  forth  Duhkha  (sorrow,  grief) .  From  Mrtyu were  born  Jati  ( caste  ),Jara  (wrinkles),  Soka  (sorrow), Trsna  (covetouseness)  and  Krodha  (anger).  (Agni  Pu- rana, Chapter  19). DULIDUHA.  A  King  in  ancient  India.  (Adi  Parva, Chapter  1,  Verse  233). PUMDUBHA.  A  snake.  Sage  Sahasrapada  became  the snake  as  a  result  of  a  curse.  For  details  see  under Sahasrapada. DUNDUBHI  I.  A  terrible  asura,  son  of  Maya  and brother  of  Mayavi. 1)  Birth.     Danavas   were     the    offsprings   ofKasyapa, grandson    of  Brahma  and   son  of  Marlci    by   his   wife Danu,  daughter  of  Daksaprajapati.    Maya,  chief  among the  Danavas  earned  great  reputation  as  a    unique  archi  • tect.   Once   Maya   attended   a     dance     programme  in devaloka  where  he  fell  in  love  with  Hema  dancing  with the  deva -women.    When  the  dance  was    over  Maya  told Hema  about  his  love  for   her.    Hema    too   had  fallen  in love  with  Maya.    And  they  left  the   place  in   secret  and reached  the  southern  slope  of  the  Himalayas  where  they built  a  beautiful  city   called   Hemapura  and    they  lived there.  Ere   long    they  had    two   sons,     Dundubhi   and Mayavi,  both  of  them  equally   distinguished  in  prowess. Uttarara.ma.yana) . 2)  Dundubhi's  relati  nship  with  Rdvana.     Maya    did  tapas for  a  daughter  in  the  western  plains    of  Mount  Kailasa. One  of  those  days  Parvati  went  out    of  Kailasa    to  feed brahmins   in   celebration   of  the    birthday   of  Subrah- manya.    In  the  absence  of  Parvati  a  deva  woman  called Madhura  who  had  observed    the   Somavaravrata    came to  Kailasa  to    salute  Mahadeva  (Siva)  who  enjoyed  her for  some  time.  On    her    return  to    Siva  Parvati  noticed ashes  worn   by     him     transferred     to     the    breasts    of Madhura.    Drawing    the   natural     inference   from    this Parvati  got  angry  and  cursed  Madhura  to  be  transform- ed into  a  frog.  Then  Siva  blessed  her  that  she  would regain  her  former  self  after  twelve  years  and  have  a heroic  husband.  Madhura  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  Madhura  again.  Maya,  who saw  her  adopted  her  as  daughter  and  brought  her  up  as such  calling  her  Mandodari.  Mandodari  became  Rav- ana'  wife  and  thus  Dundubhi  became  the  brother-in-law of  Ravana. 3)  Dundubhi  grew  up.     The  following  is    told  about  Dun- dubhi in  Canto  11,  Kiskindha  Kanda  of  Valmiki  Rama- yana. As  beautiful  and  majestic  as  the  peak  of  Mount  Kailasa, 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,  Dundu- bhi went  to  fight  with  the  ocean,  the  lord  of  rivers.  (It was  Siva  who  gave  him  boons.  See  M.B.  Anusasana Parva,  Chapter  11). 4)  Fight  with  Bali  and  death.     Haughty    almost  to  mad- ness over  the  unrivalled  strength  and    prowess  he  got  as the  result  of  the  boon,  Dundubhi    went   about  challeng- ing whomsoever  he  met  for  a    fight.    But  none  dared  to accept  the  challenge.   Then   he   went    to    the  sea-shore and  challenged    Varuna,  who,   appearing   on    the  crest of  the   waves    said:    "I   am    not     strong   and  powerful enough  to  fight  with   you.   Only  Himavan   can  do  that. So,  please  go  north." Accordingly  Dundubhi  went  north  to  Himavan  and challenged  him  in  great  rage.  Himavan  clad  in  his  neat and  white  apparel  appeared  and  spoke  in  humble  tones : "Oh  mighty  Dana va :  I  am  not  accustomed  to  fighting war.  My  job  is  only  to  arrange  necessary  conveni- ence to  saints  and  sages.  But,  there  is  in  southern  India a  very  powerful  monkey  called  Bali,  who  is  the  King  of Kiskindha,  and  Bali  alone  can  combat  with  you. And,  Dundubhi  accordingly  went  southward  to  Kiskin- dha and  challenged  Bali.  Terrible  as  the  dark  clouds  in the  sky  the  danava  who  possessed  the  body  and horns  of  the  buffalo — began  roaring  like  hell  at  the  tower gates  of  Kiskindha,  uprooting  trees  with  his  horn  and tearing  the  earth  with  his  hoofs.  Disturbed  by  the  noise Bali  along  with  his  wife  Tara  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 Bali  only  kindled  Dundubhi's  anger  all  the  more  and  his challenges  became  the  fiercer.  Then  did  Bali,  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  wea- ker and  weaker.  Dundubhi  took  to  flight  in  the  skies  to save  his  life.  But,  the  moon  dawned  then  and  in  the moonlight  Bali  and  his  brother  Sugrlva  followed  Dun- dubhi, who  entered  a  terrible  cave  covered  by  something like  a  forest  of  grass.  After  stationing  Sugrlva  at  the opening  of  the  cave  Bali  followed  Dundubhi  into  the cave.  Sugrlva  waited  there  one  year  for  the  return  of Bali  from  the  cave  when  one  day  he  witnessed  foaming blood  flow  out  of  the  mouth  of  the  cave,  and  mistakenly believing  that  Bali  was  dead  he  closed  the  mouth  of  the cave  with  a  huge  stone  and  returned  home.  But,  Bali, who  had  by  then  killed  Dundubhi  kicked  off  the  stone DUNDUBHI  II 254 DURGAMA and  came  out  of  the  cave  and  followed  Sugrlva  in  a rage.  From  that  day  onwards  Sugrlva  lived  at  the  Rsya- muka mountain  where  Bali  had  no  admission.  (Valmlki Ramayana,  Kiskindha  Kanda,  Cantos  9,  11,  46). 5)  Curse  on  Bali  due  to  the  blood  of  Dundubln.  During Bali's  duel  with  Dundubhi  blood  from  the  body  of  the latter  spurted  out  to  the  skies,  and  it  also  fell  in  the hermitage  of  Aiatanga  at  Rsyamuka  where  the  sage Matariga  was  performing  tapas.  Angered  at  this  the  sage cursed  him  whoever  he  might  be,  who  was  responsible for  blood  falling  in  his  airama,  with  death  by  his  head getting  broken  if  he  mounted  Rsyamuka.  Sugrlva  took shelter  there  because  of  this  curse  on  Bali.  (Valmlki Ramayana,  Kiskindha  Kanda,  Canto  II) DUNDUBHI   II.'    See  under  Manthara. DUNDUBHINIHRADA.  A  powerful  Raksasa,  who  was the  son  of  Dili  and  the  uncle  of  Prahlada.  When,  in the  fierce  fight  between  the  devas  and  the  asuras  the latter  got  absolutely  defeated  this  Raksasa  ascribed the  reson  for  the  failure  to  the  brahmins  and  began killing  them.  He  captured  the  Kas  I  temple  and  many other  temples  like  it.  In  the  circumstances  Siva  gave refuge  to  the  brahmins  of  Kasi,  and  the  Raksasa  was destroyed  by  Sivasakti.  (Sivarudrasarhhita,  Yuddha Kanda,  Chapter  58). DUNDUBHISVANA(M).  A  particular  Place  in  Kusa island.  (M.B.  Bhisma  Parva,  Chapter  12,  Verse  13). DURADHA  (DURADHARA,  DURDHARA).  One  of the  hundred  sons  of  Dhrtaras{ra.  He  was  killed  by Bhlma.  (M.B.  Drona  Parva,  Chapter  135,  Verse  36). DURADHARA.     See  under  Duradha. DURASADA.  A  son  of  Bhasmasura.  He  learned  Pancak- sari  vidya  from  Siva  and  used  to  repeat  it.  Pleased  at this  Siva  gave  him  all  the  boons  he  wanted  with  the result  that  he  lost  his  head  and  began  troubling  every- body. When  thus  unrest  and  injustices  increased  in  the world  Dhurhdhi,  the  son  of  Sakti  killed  him.  (Ganesa Purana,  Chapter  38,  42). DURDAMA.  Son  of  a  Gandharva  called  Visvavasu. The  following  story  about  him  is  told  in  the  Skanda Purana.  Chapters  1,  3  and  4) . While  maharsis  like  Vasisjha  and  Atri  were  once engaged  in  the  worship  of  Lord  Siva  at  Mount  Kailasa, Durdama,  with  his  thousands  of  wives  came  there.  In the  Halasyatirtha  near-by  they  got  engaged  in  water sports  with  their  bodies  stark  naked.  On  seeing  their naked  sports  Vasistha  cursed  Durdama  to  be  turned into  a  Raksasa.  When  his  wives  begged  of  Vasistha  for redemption  from  the  curse  he  told  them  that  seven- teen years  thence  Durdama  would  regain  his  old  form. Durdama  thus  turned  Raksasa  tried  once  to  devour sage  Galava  when  the  Sudarsana  Cakra  of  Visnu  killed him.  He  regained  his  old  form  and  returned  to Gandharvaloka . DURDHARSANA.  (Durmada).  One  of  the  hundred sons  of  Dhrtarastra.  He  was  killed  by  Bhlma.  (Drona Parva,  Chapter  155,  Verse  40) . DURGA  I.  The  goddess  of  the  universe,  Durga possesses  different  forms  and  aspects.  Parvatl,  spouse  of Siva  is  a  form  of  Durga.  According  to  the  prayer  of devotees  this  Devi  assumes  diverse  forms.  She  is worshipped  in  64  forms  as  Aryadurga,  Vedagarbha, Ambika,  Bhadrakall,  Bhadra,  Ksemaksemakarl,  Naika- bahu,  Devi  etc.  In  south  India  she  is  worshipped  more in  her  fierce  and  terrible  forms.  Devi  in  her  gentle aspects  and  moods  assumes  the  forms  of  Kanyii, Kamaksi  and  Mukamba.  In  Kerala  the  Devi  is  called Bhagavati  also,  in  Andhra  Jokulambika  and  in  Tamil- nadu  Kannakl.  Worship  of  the  Devi  is  supposed  to  be more  than  4000  years  old  in  India.  In  religious  litera- ture from  Vedic  times  up  to  date  Devi  occupies  an important  place.  In  modern  India  Sri  Ramakrsna Paramahaihsa,  guru  of  Svaml  Vivekananda,  was  a  great devotee  of  Durga. In  the  Mahabharata  there  are  various  references  to  the Devi.  When  the  Pandavas  entered  the  capital  of  Virata for  their  life  incognito  they  worshiped  Durga,  who appeared  to  them  and  granted  them  certain  boons. (Virata  Parva,  Chapter  6).  At  the  commencement  of the  great  war  Arjuna,  at  the  instance  of  Krsna  prayed to  Durga,  who  appeared  in  the  sky  and  granted  him boons,  for  victory  in  War.  (Bhisma  Parva,  Chapter  23). See  Pancadevis  and  Prakrti). DURGA  II.  A  river  famous  in  ancient  India.  The Pandavas  drank  water  from  this  river.  (Bhisma  Parva. Chapter  9,  Verse  33) . DURGA  (M) .  Fort.  There  are  six  kinds  of  forts,  viz. Marudurgam,  Jaladurgam,  Prthvldurgam  Vanadurgam, Parvatadurgam,  and  Manusy  adurgam.  Among  the above  six  Manusya  durga  is  the  most  important  (M.B. Santi  Parva,  Chapter  56,  35). DURGAJAM.  A  city  in  ancient  India.  (Bhisma  Parva, Chapter  9,  Verse  52) . DURGAMA.  An  asura  chief  born  in  the  dynasty  of Hiranyaksa  and  son  of  Taru,  Durgama  was  an  enemy of  the  Devas  from  his  very  birth.  He  argued  to  him- self thus:  "the  very  strength  and  power  of  the Devas  depend  on  the  Vedas;  if  there  is  no  Veda  there  is no  yajna,  if  there  is  no  yajfia  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,  there- fore, 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.  Accor- dingly he  went  to  the  Himalayas  and  began  doing penance  abstaining  from  food  and  drink.  After  a  thou- sand years  Brahma  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."  Brahma  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  yajnas,  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  Himal- ayas and  prayed  to  Jagadarnbika  (mother  of  the  uni- verse). Ambika  appeared  to  them,  and  their  lamenta- tions brought  tears  to  the  eyes  of  Ambika,  and  thus water  scarcity  came  to  an  end.  Ambika  gave  them  Saka (a  vegetable)  fruits  and  roots  to  eat.  Because  she  pro- tected her  devotees  by  supplying  Saka  to  them  she came  to  be  known  as  Sakambharl,  thenceforward.  Also DURGAPUJA 255 DURMUKHA  II because  she  shed  tears  from  her  eyes,  thenceforth  she came  to  be  addressed  as  Sataksl  also. Being  told  about  the  above  developments  Durgama, with  his  army  attacked  Devi.  The  fight  became  fierce and  furious.  From  Devi's  body  emerged  numerous Saktis  fully  armed.  Dharinl,  Bala,  Tripura,  Bhairavi and  Kali  with  10,000  hands  were  some  of  the  promi- nent and  powerful  Saktis  which  thus  emerged.  The army  of  Durgama  was  annihilated.  Then  the  fight commenced  directly  between  Devi  and  Durgama. Fifteen  arrows  of  Devi  hit  the  asura  at  the  very  same time  and  he  was  killed.  (Devi  Bhagavata,  Saptama Skandha). DURGAPUJA.     See  under  Navaratri. DURGASAILA.  A  mountain  in  Saka  island.  (M.B. Bhisma 'Parva,  Chapter  11,  Verse  23). DURITAKSAYA.  A  son  of  King  Mahavlrya.  Durita- ksaya  had  three  sons,  Traiyyaruni,  Kavi  and  Puskara- runi.  (Bhagavata,  Skandha  9,  Verse  19  and  21). DURJAYA  I.  An  absolutely  cruel  King.  Owing  to  the number  of  adharmas  (evil  actions  he  had  committed) Kala  ordained  him  to  be  born  and  reborn  twentyone times  as  various  animals  and  as  a  Brahmaraksasa  he roamed  about  forests.  One  of  those  days  he  caught hold  of  a  Sivayogi  called  Mahadeva  whose  body  was smeared  with  Vibhuti  (the  sacred  ash),  but  as  soon  as the  Vibhuti  from  the  body  of  the  SivayogI  got  smeared on  his  body  also,  Durjaya  got  back  his  former  form and  he  was  lifted  upto  Svarga.  ( Siva  Purana,  Bhasma Mahatmya) . DURJAYA  II.  A  danava  born  to  Kasyapa  prajapati  by Danu,  his  wife.  (M.B.  Adi  Parva,  Chapter  65. Verse  23) . DURJAYA  III.  (Dusparajaya) .  One  of  the  hundred sons  of  Dhrtarastra  (M.B.  Adi  Parva,  Chapter  116, Verse  9). DURJAYA  IV.  A  King.  Drupada  advised  the  Pandavas to  invite  this  King  to  the  great  war.  (M.B.  Udyoga Parva,  Chapter  4,  Verse,  16). DURJAYA  V.  Son  of  King  Suvira  of  the  Iksvaku dynasty.  (Anusasana  Parva,  Chapter  2,  Ver^e  11). DURJAYA  VI.  A  synonym  of  Mahavisnu.  (Anusasana Parva,  Chapter  144,  Verse  86). DURJAYA  VII.  A  powerful  son  of  Supratlka.  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  Cintamani.  He  fought  to  gain  that  gem and  died.  The  place  where  he  met  with  death  came  to be  known  as  Naimisaranya  in  after  years.  (Varaha Purana,  Chapter  1 7) . DURJAYA.  Short  form  of  Durjaymanimatinagara  referred to  in  lauHatory  terms  in  the  Mahabharata.  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  Durdharsana. DURMADA  II.  A  son  of  Harhsa,  the  Gandharva  King. Himself  and  Unmada,  the  apsara  woman  impersonated themselves  and  cheated  Pururavas  and  UrvasI  (See Unmada).  Enraged  at  the  deception  UrvasI  cursed that  Durmada  be  born  as  a  Raksasa  and  Unmada  a princess.  Also,  Unmada  as  princess  would  have  to  marry not  the  person  she  really  loved  but  some  one  else. Both  Durmada  and  Unmada  then  begged  UrvasI  for redemption  from  the  curse  and  the  latter  said  thus  : "This  Durmada  will  be  born  as  son  of  Unmada,  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  Unmada  was  born  as the  daughter  of  the  King  of  Videha  and  Durmada  as the  son  of  the  Raksasa  called  Dlrghajamgha.  As  Raksasa, Durmada  was  called  Pirigalaksa.  The  King  of  Videha named  Unmada  as  Harinl. While  Harinl  was  once  walking  in  the  garden  with  her companions  Pihgalaksa  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  Jimuta  heard  the  lamentations  of Harinl,  and  after  killing  Piiigalaksa  he  took  her  with him  to  her  palace.  The  King  of  Videha  and  his  sub- jects, who  were  in  great  anxiety  and  distress  at  the disappearance  of  Harinl  felt  really  happy  to  have  her back.  And,  all  of-  them  opined  that  Harinl  should  be married  to  Vasumanas.  Accordingly  the  date  for  her Svayamvara  was  announced.  But,  on  the  day  of  the svayamvara  Bhadrasrenya,  King  of  Hehaya  who,  along with  other  Kings  was  also  present  on  the  occasion, forcibly  took  Harinl  and  rode  off  with  her.  According to  the  condition  laid  down  by  UrvasI  for  redemption from  her  curse  Durmada  was  born  as  son  of  Harinl  and he  was  named  Durmada. Bhadrasrenya,  Harinl  and  Durmada  lived  very  happily in  the  Hehaya  palace.  When  Durmada  came  of  age  he married  Citrarigl,  his  uncle's  daughter  on  the  advice of  sage  Garga.  Soon  war  broke  out  between  Bhadra- Srenya,  and  Divodasa,  King  of  Kasi  in  which  Bhadra- Srenya  was  killed.  Harinl  courted  death  by  fire, regained  her  former  life  and  under  the  name  Unmada returned  to  the  world  of  the  Apsaras. DURMADA  III.  Son  of  Asura  Maya.  Conceited  and haughty  over  his  strength  Durmada  once  challenged Bali  to  fight,  and  defeated  by  Bali  he  ran  away  from battlefield  and  hid  in  a  cave.  (Ananda  Ramayana Sarakanda ) . DURMARSA.  An  asura,  he  clashed  with  the  Devas  at  the churning  of  the  sea-  of  milk.  (Bhagavata  dasama- skandha ) . DURMARSAftTA  I.  One  of  the  100  sons  of  Dhrtarastra. In  the  great  war  Arjuna  destroyed  his  Gajasena  and Satyaki  wounded  him.  Finally  he  was  killed  by  Bhlma. After  the  war  was  over  Nakula  occupied  his  palace. (M.B.  Bhisma  Parva,  Chapter  113,  Drona  Parva, 88,  89,  116'and  135). DURMARSA1VA  II.  A  son  born  to  Srnjaya  by  Rastra- palT.  He  was  a  relation  of  Vasudeva.  (Bhagavata navamaskandha ) . DURMUKHA  I.  A  minister  of  Mahisasura.  Once  he  was sent  to  Bhadrakall  with  a  message  by  his  master.  (Devi Bhagavata,  Pancama  Skandha). DURMUKHA  II.  One  of  the  hundred  sons  of  Dhrtara- stra. The  following  information  about  him  is  gathered from  the  Mahabharata. ( 1 )  He  was   present   at    the  Svayamvara  of  Draupadl. (Adi  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.  (Bhisma Parva,  Chapter  85,  Verse  25) . DURMUKHA  III 256 DURVASAS (4)  He   killed    Arjuna's     charioteer.     (Bhisma    Parva, Chapter  47,  Verse  12). (5)  He  defeated  Srutakarman.    (Bhisma    Parva,    Chap- ter 79,  Verse  35) . (6)  He   was    defeated   by  Abhimanyu.    (Bhisma  Parva, Chapter  84,  Verse  42) . (7)  A    duel   was     fought     between    Durmukha      and Ghatotkaca.   (Bhisma  Parva,  Chapter  110,  Verse  13). (8)  Duel  fought  between  Durmukha  and  Dhrstadyumna; (Drona  Parva,  Chapter  20,  Verse  26) . (9)  He  fought  with    Purujit.     (Drona    Parva,    Chapter 106,  Verse  13). (10)  He  was  defeated  in  fight  with  Sahadeva.      (Drona Parva,  Chapter  107,  Verse  25) . (11)  Bhimasena  killed  him  in  war.  (Drona  Parva,  Chap- ter 134,  Verse  20). (12)  After  the  war    his   beautiful  palace  was    occupied by  Sahadeva.    (Sand  Parva,  Chapter  44,  Verse  12). DURMUKHA  III.  A  King  who  nourished  in  the  assem- bly of  Yudhisthira.  (Sabha  Parva,  Chapter  4,  Verse 21). DURMUKHA  IV.  A  Raksasa,  who  was  a  member  in Ravana's  assembly.  (Sabha  Parva,  Chapter,  9,  Verse 13).  According  to  the  U ttararamayana  he  was  the  son of  a  Raksasa  called  Malyavan  by  his  wife  Sundarl, and  he  had  Vajramusti,  Virupaksa,  Suptaghna,  Yajna- kosa,  Malta  and  Unmatta  as  brothers  and  Nala  and Ketumati  as  sisters. DURMUKHA  V.  A  serpent.  It  was  also  present  among the  serpents,  which  had  come  to  Prabhasaksetra  to receive  Balarama  who,  after  death,  went  to  Patalaloka. (Mausala  Parva,  Chapter,  4,  Verse  16) . DURMUKHA  VI.  An  asura  on  the  side  of  Mahisasura. Tamra,  finance  minister  of  Mahisasura  sent  Durmukha with  Baskala  to  fight  against  Devi,  who  killed  him. (Devlbhagavata,  Skandhas  5,  13).  In  his  previous life  he  was  one  of  the  Paulastyas.  (Adi  Parva,  Chapter 61). DURMUKHl.  A  companion  of  the  Raksasa  woman called  Ajamukhl.  See  Ajamukhl. DURVARA.  Son  of  King  Suratha  of  Kundalanagara. When  Suratha  captured  the  yajnasva  (sacrificial  horse) of  Sri  Rama  Satrughna  clashed  with  him.  Durvara also  was  present  on  the  occasion.  (Padma  Purana, Patala  khanda,  Chapter  49). DURVARAiyA  I.  An  army  chieftain  of  the  King  of Kamboja.  He  was  killed  in  the  great  war  by  Satyaki. (M.B.  Drona  Parva,  Chapter  112,  Verse  42). DURVARATiJA  II.  A  messenger  of  the  very  powerful Jalandhara.  When  the  Devas  and  the  Asuras  churned Ksirabdhi  'ocean  of  milk) ,  many  excellent  things  emer- ged 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  Durvarana,  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  Visnu  or  with  Siva.  Durvarana  advised  him  first to  fight  with  Siva.  (Padma  Purana,  Uttarakhanda, Chapter  16) . DURVASAS 1)  Genealogy.  A  sage,  who  used  to  lose  his  temper very  easily.  He  is  believed  to  have  been  born  from  an amsa  (part,  aspect)  of  Siva. 2)    Birth.     Three    different     stories    are    told    in    the Puranas  relating  to  his   birth. ( 1 )  Once  a  quarrel,  arose  between    Brahma  and  Siva which  developed  into    fighting,    At    the   sight   of  Siva seething   with   rage    the   Devas  ran  off  frightened,  and Parvati  also  got  frightened.    She    told    him    'Durvasam 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    Parvati    Siva decided    to    transfer  that  trait  of  his  character  to  some- one  else. The  incident  took  place  during  the  life  period  of SilavatI,  who  was  very  much  reputed  for  her  chastity. While  Sllavati  was  carrying  her  husband  Ugrasravas (who  though  a  leper  yet  desired  to  visit  brothels)  to the  house  of  a  prostitute  the  muni  Anumandavya cursed  Ugrasravas  to  die  before  sunrise  the  next  day with  his  head  broken.  (See  under  Anumandavya). SilavatI  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  every- where, whereupon  the  Trimurtis  and  the  Devas,  through Anasuya,  the  wife  of  Atrimaharsi,  got  the  curse  of SilavatI  withdrawn.  Pleased  at  this  the  Trimurtis asked  Anasuya  to  choose  any  boon  she  desired,  and  she prayed  that  Brahma,  Visnu  and  Mahesvara  take  their partial  incarnations  through  her.  Accordingly  Brahma as  Candra  and  Mahavisnu  as  Dattatreya  were  born  as sons  of  Anasuya.  And,  Siva  deposited  his  anger,  which had  caused  unhappiness  to  Parvati,  in  Anasuya.  The child  born  out  of  that  aspect  of  Siva  to  Anasuya  was Durvasas.  The  name  Durvasas  was  very  apt  as  the child  was  born  out  of  the  anger  of  Siva  which  had made  life  miserable  (durvasa)  for  Parvati.  (Brahmanda Purana,  Chapter  44) . (2)  Once  defeated  in  his  fight  with  Brahma  Siva  took refuge  with  the  Naranarayanas  who  were  doing  penance in     the    plains    of    the    Himalayas.     Siva    told    sage Narayana  everything  about  his  plight  and  he  asked   the former  to  pierce  his  left  hand  with  the  Sula.    Siva   did so    and   three  streams  of  blood  flowed  out  of  the  wound made  on  the  hand  of  the  Rsi,  one      stream   towards  the sphere    of    the    stars,    another    into  the  skull  in  Siva's hand  and  from  the  third    stream    Durvasas   was    born. Brahma,    who   witnessed    this    miracle    withdrew  from war  and  returned    to    his    abode.      (Vamana    Purana, Chapter  2). (3)  In  the  fierce  fight  with  the  Tripuras  Siva,  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  Siva,   and    the    child was   named  Durvasas.    (M.B.  Anusasana  Parva,  Chap- ter 160,  Verses  14,  15). 3)  Kunti  granted  boon.  Once  while  Kunti    was    living    in the    palace   of  Kuntibhoja   Durvasas  came  there,    and pleased  with  Kunti,  he  granted    her   five     mantras.      It was   with    the   aid  of  those  mantras  that  Kunti  became mother  of  Kama  and  others.     (For    details    see    under Kunti  Para  2) '. 4)  Sri  Krfna  bathed  in  payasa  (pudding) .     Once    Durvasas came    to    Dvaraka   where  Krsna    and   Rukmini  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.    Krsna    and Rukmini    served   him   according  to   schedule.  One  day DURVASAS 257 DURYODHANA I the  sage  asked  Krsna  to  cook  some  pudding  and  it  was got  ready.  Then  the  sage  asked  Krsna  to  smear  his (Krsna)  body  with  pudding.  Krsna  did  so  except  on his  feet.  After  that  Durvfisas  got  down  the  chariot  and making  Krsna  and  RukminI  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  Krsna  nor  Rukmim  felt  sorry  about  this action  of  the  sage.  On  reaching  the  forest  he  halted the  chariot  and  blessed  Sri  Krsna  that  arrows  would not  hit  the  parts  of  Krsna's  body  which  were  smeared with  the  payasa.  The  spot  at  which  the  sage  blessed Krsna  became  famous  as  Varadanatirtha  in  after  years. It  may  be  noted  that  Krsna  died  by  an  arrow  hitting his  foot  which  was  not  smeared  with  the  payasa.  (M.B. Anusasana  Parva,  Chapter  160). 5)  Conducted  yajna  for  Svetaki.     There  once  was  a  King called  Svetaki    equal  to  Indra.  He  conducted    a  yajiia of  a   hundred    years'  duration.  Innumerable  brahmins were  engaged  in  the  successful    conduct    of  the    yajna. Some   years    after  the   yajna  began  the  brahmins  went their  own  way  leaving  it  unfinished   as    the    clouds    of fume   all   the    twentyfour  hours  in  the   yajnasala  irked and  affected  their  eyes.  When   Svetaki   requested   them to     further    cooperate    to    complete    the    yajna     they insultingly    asked  him  to  invite    Sudras    for    it.    Then the    King    went    to   the    Himalayas  and  did  tapas  for Siva,  who  at  last  deputed   Durvasas    to   complete    the yajna,    and  under  the  maharsi's  aegis  it  was  completed within  twelve  years.  On  account  of  the    constant    offe- rings   of  havis   in  Agni    (fire)    during  the  period  Agni fell  a  prey  to  indigestion,  which  was  cured    only   after it  ate  up  the  Khandava  forest.  (See  Khandava  dahana). (M.B.  Adi  Parva,'  Chapter    235). 6)  Mudgala  granted  salvation.      Once  Durvasas    went  to sage  Mudgala     who     was    doing  tapas  in  Kuruksetra taking  food  only  rarely  and  demanded  some  food   with the    object  of  testing   his  dharmavrtti  (righteousness). The  sage  gave  Durvasas  all  the  food  he  had    with  him, himself  starving,    and   Durvasas    left    the  asrama  after eating  a  part  of  the  food  and  smearing   his   body   with the   rest    of  it.  This  process  was  repeated  by  Durvasas for  six  days,  but  Mudgala    never   felt   or   showed    any offence.    Greatly   pleased    at    the   firm  righteousness  of the  King.  Durvasas   blessed    him    to  bodily   ascend    to heaven.    Immediately  a  vimana  (aeroplane)  descended from  Visnuloka  and  carried  Mudgala  in  it    to    heaven. (M.B.  Vana  Parva,  Chapter  260) . 7)  Other  information.      (1)  Durvasas  ran  away  in  fear   of the  Pandavas.   ( See  under  Duryodhana,  Para  12). ( 2 )  He  suffered  at  the  hands  of  Harhsa   and   Dibhaka. (See  under  Dibhaka). (3)  He  advised  Saivapancaksara  to  the  woman    called Kalavatl.   ( See  under  Kalavatl) . (4)  Durvasas    and    Ksirabdhi-mathanam.     (See  under Amrtam) . (5)  Durvasas  and  Daksayajna.  (See  under  Daksa) . (6)  Terrified  Durvasas  ran  helter-skelter   in    the    three worlds.   (See  under  Arhbarlsa,  Para  3) . (7)  He    was    responsible   for    the  death  of  Laksmana. (See  Laksmana). (8)  He  cursed  Sakuntala.    (See  Sakuntala). (9)  He   spent   his    time    in    Indra's    assembly.     (M.B. Sabha  Parva,  Chapter  11,  Verse  23:  For  another    story see  under  Pitrtirtha) . DURVIBHAGA.  A  particular  area  in  ancient  India. The  Ksatriya  kings  of  the  area  presented  a  lot  of money  and  foodgrains  to  Yudhisthira  at  the  Rajasuya yajna.  (Sabha  Parva,  Chapter  52,Verse  11). DURVIGAHA  (DURVISAHA).  One  of  the  hundred sons  of  Dhrtarastra.  He  was  killed  in  the  great  war  by Bhlmasena.  (M.B.  Salya  Parva,  Chapter  26,  Verse  20). DURVIMOCANA.  One  of  the  hundred  sons  of  Dhrta- rastra killed  by  Bhlmasena.  (Drona  Parva,  Chapter 127,  Verse  62).' DURVIROCANA.  One  of  the  hundred  sons  of  Dhrta- rastra killed  by  Bhlmasena  (Drona  Parva,  Chapter 127,  Verse  62). DURVISAHA  (DURVIGAHA).  One  of  the  100  sons or  Dhrtarastra.  He  attended  the  svayarhvara  of Pancali,  On  the  occasion  of  the  procession  of  Duryo- dhana and  others,  Durvisaha  was  put  in  prison.  (Vana Parva,  Chapter  242,  Verse  12).  He  was  killed  by Bhlmasena  in  the  great  war.  (Salya  Parva,  Chapter 26,  Verse  20). DURYODHANA  I.  Villain  in  the  Mahabharata  story; the  eldest  and  greatest  of  the  Kauravas. (1)  Genealogy.     See  under  Kauravas. ( 2 )  Birth.     Dhrtarastra  born  blind  married  Gandhari. Hungry  and  thirsty,  Vyasa  once  came    to  Dhrtarastra's palace  where  Gandharl  treated    him    sumptuously,  and he  blessed  her  to  have  hundred    sons   by  her  husband. Ere  long  Gandhari  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  Vyasa 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. Vyasa  departed  for  the  Himalayas  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  Dussala.  (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  break- ing out  were  witnessed  on  the  occasion.  Alarmed  by such  evil  omens  Dhrtarastra  sent  for  the  brahmins  and his  other  friends  and  well-wishers  like  Bhisma  and  Vidura and  enquired  of  them  whether,  after  the  death  of Dharmaputra,  Duryodhana  would  be  able  to  become King.  As  soon  as  Dhrtarastra  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,  there- fore advised  that  he  should  be  cast  away  and  forsaken. But,  paternal  affection  did  not  permit  Dhrtarastra  to accept  the  advice. During  this  period  Gandhari  was  laid  up  for  a  few  days with  stomach  trouble,  and  a  vaisya  woman  was  engaged DURYODHANA  I 258 DURYODHANA I to  look  after  Dhrtarastra,  who  begot    of  her  a  son  called Yuyutsu.1  Thus  with  100  sons  and  Dussala  for  daughter Dhrtarastra   became    rich    in    the   matter    of  children J (M.  B.  Adi  Parva,  Chapter  1 14) . (2)  Duryodhana  harms  Bhimasena.  Now,  Pandu  was dead  and  Madrl  also  died  in  the  funeral  pyre  of  her husband.  Forlorn  and  helpless  KuntI  and  her  five  sons came  to  Hastinapura,  and  Dhrtarastra  welcomed  them to  the  palace.  Thus  arose  the  occasion  for  the  Pandavas and  the  Kauravas  to  live  together  in  the  Hastina- pura palace.  And,  naturally  there  used  to  be  petty differences  and  quarrels  between  the  Pandava  and Kaurava  princes.  Bhima  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  suffo- cate them  by  holding  their  heads  under  water  etc— these were  some  of  the  childish  pranks  played  by  Bhima  on the  Kauravas.  The  constant  repetition  of  such  pranks and  mischiefs  on  the  part  of  Bhima  rendered  him  an object  of  hatred  for  the  Kauravas  among  whom  the common  conviction  grew  that  it  was  essential  to  put  an end  to  Bhlma's  life  for  their  safety,  nay  even  their  very existence. One  day,  the  Kauravas,  with    the  object  of  doing  away with  Bhima,  escorted  the  Pandavas    to    Pramanakoti  on the  banks  of  the  Gaiiga    for   water   sports.    There   all  of them  ate  sumptuous  meals  and  took  various  drinks.  But, Duryodhana  had  secretly  mixed   Kalakuta  poison  in  the food  of  Bhima.  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  Bhima slept  stone  dead.   While  all  were  asleep  during  the  night Duryodhana  bound  the  hands    and   legs   of  Bhima  with cords  and  threw   him    into    the   depths    of  the   Gaiiga. Bhima  who  was   still  unconscious  sank  down  to  the  very bottom  of  the  river  where  the  denizens  of  nagaloka  saw him  and  the  nagas  bit  him  in   anger.  The   poison  of  the nagas   neutralised    the    effects    of  Kalakuta   poison   in Bhima,  though  their  bite  could  not  make  even  a  scratch on  his  skin.  Freed  thus  from  the  effects  of  poison  Bhima shook  himself  up  from  sleep    and    drove   off  the  nagas. Alarmed  at  these  developments  the  nagas  called  Vasuki up  to  the  scene,  and  he,  recognising   Bhima  held  him  in embrace  and  gave  him    much   money    and    costly  gems etc.    Bhima  refused  the  gifts,  but  asked  Vasuki  for  naga- rasa,  which  would  impart  the  strength  of  thousand  nagas to  those  who  used  it.    Vasuki  gave   Bhima  eight    potfuls of  njigarasa,  which  the  latter    drank    to  the    last    dregs and  thus  gained  immeasurable  strength. When  next  morning  after  the  water-sports  the  Pandavas and  the  Kauravas  awoke  from   sleep  Bhima  was  found missing.    Duryodhana    said    that    Bhima   had   returned earlier  to  Hastinapura,     but    this     did  not    satisfy    the Pandavas.  KuntI  lamented  over  the    absence  of  Bhima. Bhima,  who  drank  the  nagarasa    lay  on    the  veranda  of Vasuki  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. Vasuki    told    Bhima    that   eight     potfuls   of    nagarasa would  impart  the  strength  of  10,000  elephants.  And then  at  the  instance  of  Vasuki  Bhima  took  his  bath  in holy  waters  and  wore  new  clothes  and  fragrant  garland. He  ate  the  pudding  offered  by  Vasuki,  and  taking  leave of  him  and  followed  by  nagas  he  came  up  from  the water  to  the  bank  of  the  Gaiiga.  Bhima  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  Kalakuta poison  mixed  in  the  food  of  Bhima.  But,  Yuyutsu  born of  the  vaisya  woman  to  Dhrtarastra  gave  the  Pandavas confidential  report  about  it.  Because  of  the  powerful effect  of  naga  rasa,  the  Kalakuta  consumed  by  Bhima did  no  harm  to  him  but  it  only  got  assimilated  in  his body.  On  another  occasion  Duryodhana  killed  the charioteer  of  Bhima.  (Bhasa  Bharata,  Chapter  127  and 129). 3)  Kama  crowned  king  of  Anga.     The    Kauravas  and  the Pandavas  learnt  the  use  of  weapons   of  war  at  the  feet of  Dronacarya,  and  when  the  studies  were  over  arrange- ments were    made  for  a  rehearsal,   and    at    the  rehearsal Bhima  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,  Asvat- thama  intervened  and  pacified  them.  Next  Kama  enter- ed the  stage  for  a  trial  of  strength  with  Arjuna,  and at  once  arose  from  the  Pandava  side  questions  about Kama's  nobility  and  aristocracy  of  birth  etc.  Kama 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 Kama  King  of  Anga.  This  ended  the  scene.  (Bharata (Malayalam),  Adi  Parva,  Chapters  134,  135  and  136). 4)  Pandavas  trapped  in  palace   built  of  lac.     The  above incident  confirmed  and  completed    the    cleavage    of  the Pandavas  and    the  Kauravas   into    two    hostile    camps. Meantime  another  event  happened.  Dronacarya  demand- ed of  his  pupils    to    bring    before    him   King   Drupada by  way  of  gurudaksina  (tuition  fee) ,  for  the  acarya  had to  wreak  vengeance  upon  Drupada    (See  under  Drona) . 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  Drona  by    way  of  gurudaksina. The  incident   proved    to    be     another  provocation    for Duryodhana  to  hate  the  Pandavas. Now,  Duryodhana  made  up  his  mind  to  destroy  the Pandavas  somehow  or  other.  With  this  end  in  view  he went  to  his  father,  posing  himself  to  be  a  great  well- wisher  of  the  Pandavas,  and  obtained  his.  permission  to transfer  their  (Pandavas')  residence  to  another  palace. Accordingly  Duryodhana  deputed  his  minister  Purocana to  get  built  at  Varanavata  a  palace  of  lac.  Vidura  came to  know  of  the  intended  mischief  and  gave  advance notice  of  it  to  the  Pandavas  through  a  messenger Kanaka.  The  architect  built  the  'lac  palace'  but  built  a tunnel  also  attached  to  it.  A  year  after  the  Pandavas  shift- ed the  residence  to  the  new  'palace'  Duryodhana  set. fire  to  it,  and  the  Pandavas  escaped  unscathed  through this  tunnel.  (Bharata  (Malayalam)  Adi  Parva,  Chapters 141-151). 1.  Vyasa    blessed   Gandhari  to    have     ion     sons.    Then  how  was  it  that  she  got  a    daughter    too  ?  On  being  questioned  thus  by  King Janamejaya   VaiSarhpSyana  replied  "when  Vyasa  was  dividing  the  mass  of  flesh  a  desire  to  have  a  daughter  entered    the   heart  of  GSndhftrl and  divining  that  desire   Vyasa  cut  the  flesh  in   such  a   manner  as  to  have  one  more  piece,  viz.  101. 2.  Duryodhana  was  born  as  a  part    of  Kali.  (M.B.    Asrama-  vasika  Parva,  Chapter  i)  . DURYODHANA  I 259 DURYODHANA  I 5)  Duryodhana  invited  the   Pandavas    back    to  Hastinapura. Duryodhana  and  his  brothers   were  living  very  happily under  the  impression  that  the  Pandavas  had  been  burnt to  ashes  along  with  the  'lac   Palace'.    Then    it  was  that the  Pandavas,  disguised  as  brahmins  and  in  the  presence of  all  the   Kings,    won    Pancali,    the    daughter  of  King Drupada,    in   svayarhvara,    for     their   wife.    After    the marriage  the  Pandavas  stayed  in    Drupada's  palace  and the  Kauravas    returned    to    Hastinapura.    Duryodhana and  others  felt  all  the    more    jealous    at    the  Pandavas' becoming  more  powerful  as  a    result    of  their  marriage. Again  it  was  decided  that  the  Pandavas    should    be  des- troyed anyhow  and  at  any  cost.    But,    how  to  effect  the destruction?  Duryodhana  wanted  to   attract  the   Panda- vas to  destruction  through   women  and  to   create  diffe- rences and  divisions  among  them.    But,   Kama  attacked the  plan  as  impracticable,    and    instead    he    wanted    to defeat  Drupada  and  render  the  Pandavas   impotent.   At this  stage  Bhlsma  and  Drona    argued    that  it   was   most preferable  to  give  half  the     Kingdom     to  the  Pandavas and  receive    them    with    grace.    Dhrtarastra    supported the  proposal  as  a  result  of  which    the  Kauravas  went  to Pancala  and  escorted    the    Pandavas    back    to       Hasti- napura. Dhrtarastra    partitioned    the   country   between the  Kauravas  and  the  Pandavas   and   the   latter  shifted their  residence  to  their  part  of  the   country   with  Khan- davaprastha  (Indraprastha)    as    its    capital.  When   the Pandavas  went  to    Indraprastha    Maya   built    for  them an  exceptionally  beautiful  palace  where  King   Dharma- putra  performed  rajasuya.  Duryodhana    and    others  ear- nestly participated  in  it.    After  the  rajasuya  the  Kaura- vas 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  Bhima    clapped   his   hands   and  roared with  laughter.    Draupadi  hid   her   face   with  hands  and smiled.   Altogether  the  Kauravas    cut   a  very  ridiculous figure,  and  they  returned    to   Hastinapura.    (M.B.    Adi Parva,  Chapter  202,  Sabha  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 Rajasuya  and  the  humiliation  experienced  while  survey- ing    the  palace   made   Duryodhana    all  the  more    mad with  anger  and  hatred  towards    the    Pandavas.    He  now came  to  the  decision  either  to  defeat  the   Pandavas  once for  all  or  to  commit  suicide  by    taking    poison.    He  held secret  consultations    on    the    topic  with    Sakuni  whose efforts  at  first  to  pacify  him  (Duryodhana)  failed.    Ulti- mately Sakuni,  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.  Dhrtarastra  and Vidura  advised    Duryodhana  against    the  move,  but  he did  not  yield.    Finally   Dhrtarastra,    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 Sakuni  and  at  last  agreed  to  play.  Kings  lined  up  the 1 .      1 08  suvarna  weight,  an  ornament  worn  on  the  chest. royal  hall  to  witness  the  game.  First  gems  were  staked, and  Duryodhana  won  the  game.  Then  1 000  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  Duiyodhana won  those  games  too.  1 000  horses,  1 000  golden  chariots with  their  horses,  the  horse  decorated  with  gold  presen- ted 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  Yudhisthira  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,  Pan- call  alone  remained,  and  Dharmaputra  bet  her  too and  played  the  last  game  and  lost.. Duryodhana  deputed  his  Siita,  Pratikami,  to  Indra- prastha, to  fetch  Draupadi  but  she  sent  him  back.  Next DusSasana  was  deputed  and  he  brought  Pancali  to  the sabha.  dragging  her  by  the  hair.  She  was  proclaimed  to be  the  maid-servant  of  the  Kauravas.  At  last  Dhrtarastra intervened  and  sent  back  the  Pandavas  along  with Draupadi  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  Sakuni  and  it  was  decided  to challenge  Dharmaputra  to  one  more  game.  The  condi- tions 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  Sukuni  approached  Dhrta- rastra and  said  to  him  thus:  "Dear  father,  the  desire for  revenge  at  their  defeat  in  the  game  of  dice  gnaws at  the  Pandavas'  heart  like  poison.  Also,  they  will  never forget  our  having  dragged  Draupadi  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  Pandavas  set  out  to  the  forest.  Even  at  the time  of  parting  Dussasana  insulted  Bhima  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  Karna.  Sakuni,  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  Pandavas  depart  for  the  forest.  Kunti being  too  old  Vidura  took  her  to  his  house,  and  he consoled  her,  lamenting  over  the  separation  from  her children.  (M.B.  Sabha  Parva) . DURYODHANA  I 260 DURYODHANA  I 8)  Curs«    of  Maitreya.     The    Pandavas     entered     the Kamyaka    forest    where    they    were    welcomed  by  the sages.  Among  them    Maitreya   whom    the     misfortune of  the    Pandavas  affected  much  started  for  Hastinapura for    peace    parleys.     Vidura    advised  Dhrtarastra  that Maitreya's  proposals  should  be  respected  lest  he   should curse  the  King.  Dhrtarastra  and  Duryodhana   received the   sage   with    respect.  And,    the  sage    asked  them  to recall  the  Pandavas  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  conse- quences of    your   false  pride;    your   cruelty  will    invite terrible  war,  and  in  the  fight  Bhlma  will   rend    asunder your    thigh,    which    you     struck     with     your    fingers just  now." Greatly  agitated  over  the  curse  Dhrtarastra  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    Pandavas   were    staying in    the    Kamyaka    forest   Duryodhana  and  others  went there  on  the  pretext   of  looking   after    the   cows.    The Gandharvas    took    them    captive;    but   the    Pandavas intervened  and  set  them  free.  Feeling  humiliated  at  the mishap  Duryodhana  decided  to  end  his  life  after  crown- ing   Dussasana  as  King.  But   DuSsasana  did  not  agree to  the  proposal.  (For  details  see  Ghosayatra) . 10)  Duryodhana's  attempt  at  death  and  his   trip   to    Patala. Humiliated    at    the   procession    thus  and  turning  down the  advice  of  friends  to  return    to   the   palace,    Duryo- dhana  spread   grass  on  the  ground  and  lay  down  there to  die.  As  his  death  would  spell  disaster  to  the  Danavas they  decided  to  send  him  back  to  his  palace    for   which purpose  they  performed  the  Vaitana  sacrifice  in  Patala. While  offering  milk  in    the   sacrificial    fire   a    Raksasa woman,    Krtya,    arose    therefrom,    and  at  the  instance of  the  Danavas  she  carried  Duryodhana  over  to  Patala. There  they  told  him  thus:    "Oh    Duryodhana,    a  part of  your   body   has  been  earned  by  us  from  Siva  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 Kama   is  possessed  of  the  soul  of  Narakasura."    These words  of  the  Danavas   instilled   fresh    hope   in    Duryo- dhana, and  he  was  taken  back  to  his  Kingdom  by  Krtya. This    incident    appeared   as    a  dream  to  Duryodhana. Bucking  up  confidence  and  courage  again    he   returned to    Hastinapura   and   continued    to   rule   (M.B.  Vana Parva,  Chapter  252). 11)  Duryodhana's  Visnu yajna.  At  this  juncture  Duryo- dhana thought  of  performing  a  Rajasuya  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 Rajasuya  as  his  elders,  Dhrtarastra  and  Dharmaputra were  still  alive.  At  the  same  time  they  pointed  out  that there  was  another  Yajna  called  Visnu  Yajna  as  efficaci- ous   as    Rajasuya  which  Duryodhana  was  competent  to perform.  Accordingly  Duryodhara  performed  the  Visnu yajna  and   earned    reputation    among    evil    monarch's. (M.B.  Vana  Parva,  Chapters  256,  257) . 12)   Boon  from  Durvdsas.     Once    Durvasas  accompanied by    his    disciples,    came  to  Duiyodhana's  palace,    and Duryodhana  decided  somehow  or  other  to  befriend  and use  the  maharsi  as  a  weapon  against  the  Pandavas.    He housed    the   maharsi  and  his  disciples  in  the  palace  for a  few  days  and  pleased  them  by  careful  service  at  which the  maharsi  asked  Duryodhana  to  request  for  any   boon he    desired.    And,    Duryodhana    asked    the  maharsi  to visit  the  Pandavas  one  day  in  the  forest  with  his  disciples when    they     had    finished    taking    their    meals.     The maharsi  agreed.  And,  this  was  the  period  of  time  when Pancali    had    received    the    aksayapatra    from  Surya. Everyday  the  patra  would  produce  enough  food  for   the Pandavas  and  the  other  people  with  them,  but  it  would become  empty   for  the  day  after  Pancall  had  eaten   her food.  This  was  the  nature  of  the    aksayapatra. Pancall  had  finished  her  meals  one  day  when  Durvasas and  his  disciples  came  to    the    Pandavas.  Not   knowing that    Pancall   had    already  finished  her  food  Dharma- putra welcomed  the   maharsi    and    his    disciples    and requested  them  to  take  bath  in  the  Gaiiga  and  return  for their  meals.  Pancall  was   in    a   fix.    The    aksayapatra would   not   produce   any  more  food  for  the  day,  and  if not  duly  fed  the  maharsi   would  get    angry   and  curse them.  In  this  painful  dilemma  she  prayed  to  Sri  Krsna for  succour,  and  lo!  he  appeared  and  asked  Pancall  for some  food.  She  replied  that  the  aksayapatra  was   quite empty.    But,  Krsna  got  from  her  the  patra  and  ate  one particle  of  Kira  (a  leafy  vegetable)  which  had  stuck  on its  side.  That  leafy  substance  fully   satisfied    his  hunger and  thirst  whereupon  the  hunger  and  thirst  of  Durvasas and  his  disciples    were    also   quenched.    Then    Krsna asked    Sahadeva    to    bring   back   the   maharsi  and  his disciples    from   the  bank  of  the  Gariga  and  accordingly he   went    there  and  invited  them.  Only  a  few    minutes had  passed  since  the  maharsi  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  Pancall.  They  felt rather  anxious    about    the  reaction  which  Dharmaputra would  evince  in  case  they  returned    to    him    to  say  that they  required    no    food.  Durvasas  realised  only  too  well that    to   quarrel    with    the   Pandavas,  who  enjoyed  the friendship  and  support  of  Krsna  was  like    playing    with fire.  Therefore,  the  maharsi  with  his  disciples  ran  away from  the  place  secretly.    Pandavas  waited  long   for   the maharsi  and  his  disciples  to  return  fearing  that  the  object of  Durvasas   might  be  to    return  at  the  untimely  hour and  curse  them.  But,  Sri    Krsna  told    them   the  details about  the  maharsi's    departure   and    assured   Dharma- putra that  he  and  his  disciples  would  not  return.    (M.B. Vana  Parva,  Chapter  263). 13)  War  against  Virata.  After  twelve  years'  exile  in  the forest  the  Pandavas  began  their  life  incogni  to  at  Virata nagara.  Kicaka,  brother-in-law  of  Matsya,  the  Virata King,  was  killed  secretly  by  Bhimasena,  and  news  was spread  that  Kicaka  was  killed  by  a  Gandharva. None   of  the   spies  deputed  by  Duryodhana  to  spot  out the  Pandavas  during  their    life    incognito    could    gather DURYODHANA 261 DURYODHANA I any  information  about  them.  One  of  those  days Susarman,  King  of  Trigarta,  told  Duryodhana  that  the Virata  King  had  lost  his  power  and  spirits  due  to  the death  of  Klcaka  and  it  was,  therefore,  the  proper  time to  attack  the  Virata  country  and  subjugate  it  thor- oughly. The  idea  appealed  to  Kama,  who  prompted Duryodhana  to  war  against  Virata.  The  army  was fully  mobilised.  As  an  excuse  for  the  war,  at  the  ins- tance- of  Duryodhana,  Susarman,  King  of  Trigarta lifted  innumerable  cows  of  the  Virata  King.  This happened  on  the  day  on  which  the  life  incognito  of  the Pandavas  was  to  have  ended.  And  war  started  thus. The  Virata  prince  Uttara  who  spent  his  time  in  the zenana  in  the  palace  appeared  in  the  field  of  war. Arjuna,  under  the  assumed  name  of  Brhannala  took  up the  charioteership  of  Uttara.  But,  at  the  sight  of  the vast  Kaurava  army  Uttara  fainted,  and  Arjuna  hurried- ly drove  the  chariot  over  to  where  his  bow  gandiva 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  Pandavas  was  also  over,  and Duryodhana.  became  naturally  anxious  about  the  future of  things.  (M.B.  Virata  Parva,  Chapter  65). 14)  Preparation  for  war.  Duryodhana  refused  to  give the  Pandavas,  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  Pandavas  and  Kauravas  fought  the  great  war  which lasted  for  eighteen  days  on  the  field  of  Kuruksetra. ( 1 )  Duryodhana  went  to  invite  Sri  Krsna.  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  Dvaraka  to seek  Krsna's  support  Duryodhana  rushed    to    the  place. Seeing    Duryodhana    from    a    distance  Krsna  lay  on  his bed    in   a   false   sleep,    and   Duryodhana    took    his  seat on  a  stool  at  the  head    of  the    bed   awaiting    Krsna    to awake  from   sleep.  Soon    after,  Arjuna  came  there  and he  stood  at  the  feet  of  Krsna   with   head    bowed    down. When  Krsna  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  indi- cate his  preference  first.  I  shall  give  one  of  you  an  army of  10  lakhs  of  warriors  as.  strong  in  body  as  myself, and  I  shall  stand  by  the  other  without  arms  and  with- out fighting.  Arjuna  may  make  his  choice  first.  And, he  chose  Krsna  for  his  side  in  the  war  while  Duryodhana was  happy  to  get  Krsna's  mighty  army.  (M.B.  Udyoga- Parva,  Chapter  7) . (2)  Duryodhana  sought   Balabhadra's   help    but   Bala- bhadra  told  him  frankly  that  since  he  could  not    forsake Krsna    he   would    remain    neutral    in    the    war.   ( M.B. Udyoga  Parva,  Chapter  7,  Verse  25) . (3)  Duryodhana  got  an  aksauhinl  (a  specific  division  of army)    from  Krtavarman.   (Udyoga   Parva,    Chapter    7, Verse  32). (4)  Salya   promised   to    captain    the    Kaurava   army. (M.B.  Udyoga  Parva,  Chapter  8,  Verse  18). (5)  Duryodhana  could  collect  a    total    of  eleven    aksa- uhinls.    (M.B.  Udyoga  Parva,  Chapter  19,  Verse  27). (6)  He    assured  Dhrtarastra    that    the    Kaurava    army would  easily  defeat  the  Pandava    army.    (M.B.   Udyoga Parva,  Chapter  57) . (7)  He   declared    that  war  was  a  yajna.  (M.B.  Udyoga Parva,  Chapter  58). (8)  At   the    instance    of  Dhrtarastra    a    rest  house  was built  for    Sri   Krsna  on    his    way  to    the    Kauravas   for compromise  talks  on  behalf  of  the    Pandavas.   (Udyoga Parva,  Chapter  85). (9)  Duryodhana  opined    that    Krsna  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    Krsna   with    rare    and excellent    things    and    invited  him  for  meals,  but  Krsna did      not       accept     any.     (Udyoga     Parva,      Chapter 91,  Verse  13). (11)  Duryodhana  rejected  the    advice    of  sage    Kanva to  come  to  terms  with  the    Pandavas.     (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  Pandavas. (Udyoga  Parva,  Chapter  127,  Verse  26) . (13)  Krsna's  pleadings   in    the    Kaurava    assembly   for peace    and   amity   on    behalf  of  the  Pandavas  failed  to have   any  effect.    On  the  occasion  Duryodhana,  Sakuni, Kama  and  Dussasana  conspired  to  take  Krsna    captive. Satyaki    informed   Krsna    secretly  about  the  conspiracy and    Krsna    informed    Dhrtarastra     about    it,    and    he warned    the   conspirators     against    their    wicked    plan. (Udyoga  Parva,  Chapter  13,  Verse  4).- (14)  Duryodhana    appointed     Krpa,     Drona,     Salya, Jayadratha,     Hardika,     Asvatthama,     Kama,    Sakuni, Balhika    and    Kamboja   as    commanders    of   the    army. (Udyoga  Parva,  Chapter  155). (15)  Duryodhana  appointed  Bhisma  as  the  Commander in-Chief  of  the   army.    (Udyoga    Parva,  Chapter    156 verse  26) . (16)  He  appointed    Uluka   as    messenger   and    warned Sri    Krsna,    the   Pandavas,    Drupada,  Virata,  Sikhandl, Dhrstadyumna    and  others.     (Udyoga    Parva,    Chapter 10)'." (17)  He   ordered    the   army    to    the  Kuruksetra  field. (Udyoga  Parva,  Chapter  195). (18)  He  appointed  Dussasana  as  Bhisma 's  body-guard. (Bhisma  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. (Bhisma  Parva,  Chapter  17,  Verse  25). (20)  He    learnt   from    Drona    the  names  of  heroes  on both  sides  before   the    fighting  started.    (Bhisma    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  Bhlma.  (Bhisma  Parva,  Chapter  58,  Verse  1 7)  . (2)  He  attacked  Bhlma  with  the  support  of  the  elephant division    (Gajasena)    and   the    latter    fainted.    (Bhisma Parva,  Chapter  64,  Verse  14). (3 )  Bhimasena  again  confronted  him,  and  again  he    fell down  fainted.  (Bhisma  Parva,  Chapter  80,  Verse  4) . DURYODHANA  I 262 DURYODHANA  I (4)  Dhrstadyumna    defeated     him.      (Bhisnia      Parva, Chapter  82,  Verse  53) . (5)  Bhima   killed    eight  brothers  of  Duryodhana  at  one stretch,  and  Duryodhana  cried  before  Bhlsma.    (Bhlsma Parva,  Chapter  88,  Verse  37) . (6)  He   fought   against    Ghatotkaca     and    killed    four Raksasa  attendants  of  the  latter.  (Bhlsma  Parva   Chapter 91,  Verse  20). (7 )  He  fell  down  at  the  blows  delivered  by  Ghatotkaca. (Bhisma  Parva,  Chapter  92,  Verse  14) . (8)  He    thrashed    Bhima    to  unconsciousness.     (Bhisma Parva,  Chapter  94,  Verse  5) . (9 )  Overpowered  by  Ghatotkaca,  he  gave  expression  to his  sorrows   before  Bhisma.  (Bhisma  Parva,  Chapter  95 Verse  8). (10)  He   directed    Salya    to    fight    against  Yudhisthira. (Bhlsma  Parva,  Chapter    105,  Verse  26). (11)  Grieved  at  the  death  of  the  warriors   in    his   army he  went  to  Bhisma    in   great   anguish.    (Bhlsma   Parva Chapter  109,  Verse  16). ( 12)  Duryodhana  and  Satyaki  fought  against  each  other. (Bhisma  Parva,  Chapter  111,  Verse  14). (13)  He     fought    with   Abhimanyu.    (Bhlsma    Parva, Chapter  116,  Verse  1). ( 14)  He     appointed    Drona    as   chief    of    the    army. (Bhisma  Parva   Chapter  6,  Verse  2) . (15)  He  prayed  for  Drona's  blessings  to  capture  Yudhis- thira alive.  (Drona  Parva    Chapter  12.   Verse  6) . (16)  He  embraced   Drona  at    the   sight   of  the  latter disintegrating    the     fighting    forces    of    the    Pandavas. (Bhisma  Parva,  Chapter  23,  Verse  7) . (17)  He  accorded  sanction  to  his  warriors  to  kill   Abhi- manyu. (Bhisma  Parva,  Chapter  39   Verse  16). (18)  He  prompted  Karna  to  fight  Abhimanyu.  (Bhisma Parva,  Chapter  40,  Verse  23). (19)  He  ran  off  at  the  blows    of  Abhimanyu.     (Bhisma Parva.  Chapter  45,  Verse  30) . (20)  He  consoled  Jayadratha  who  ran  away    in    fear  of Arjuna.  (Bhlsma  Parva,  Chapter  74,  Verse  14). (21)  When  he  admitted  that   he   was    not    efficient   to fight  Arjuna.  Drona  tied  a  divine    talisman  on  his  body. (Bhisma  Parva.  Chapter  94,  Verse  73) . (22)  Defeated  by  Arjuna  he  ran  away  with  the  talisman on  him.  (Bhisma  Parva,  Chapter  103,  Verse  32). (23)  Satyaki   defeated    Duryodhana.     (Bhisma    Parva, Chapter  120  Verse  40) . (24)  He  got  defeated  by  Yudhamanyu  and   Uttamaujas (Bhisma  Parva  Chapter  102   Verse  30). (25)  He  incited  Karna  to  kill  Arjuna.    (Bhisma    Parva, Chapter  145,  Verse  12). (26)  Helosthis  enthusiasm  with  the  death  of  Jayadratha (Bhisma   Parva,    Chapter   150). (27)  He  made   allegations     against    Drona.      (Bhisma Parva,  Chapter  152,  Verse  2) . (28)  He    fought   with   Yudhisthira    and    got  defeated. (Bhisma  Parva,  Chapter  153,  Verse  23). (29)  Asvatthama  got  ready  to  kill    Karna,    but   Duryo- dhana  pacified    him.    (Bhisma     Parva,    Chapter     150, Verse  13). (30)  He  fought  with    Bhima  and  got  defeated.   (Bhisma Parva,  Chapter  166,  Verse  30) . (31)  He  deputed  Sakuni  to  kill  the  Pandavas.     (Bhisma Parva,  Chapter  1 70,  Verse  60) . (32)  He  got  defeated  in   fight  with    Sityaki.    (Bhisma Parva,  Chapter  171,  Verse  23). (33)  He  prompted  Alambusa,  son  of  Jatasura    to    fight with    Ghatotkaca.    (Bhisma    Parva,  Chapter  1 74,  Verse 9). (34)  He  fought  with  Nakula  and  got  defeated.     (Bhisma Parva,  Chapter  187,  Verse  50). (35)  On     the   death    of  Drona    he  ran  away  from  the battlefield.  (Drona  Parva,  Chapter  193,    Verse  17). (36)  After   the    death    of    Drona    he    appointed  Karna chief  of  the  army.  (Kama  Parva,  Chapter  10,  Verse  43) . (37)  He  fought  against  Yudhisthira   and    got    defeated (Karna  Parva,  Chapter  29,  Verse  32) . (38)  He  requested  Salya  to  act   as  Kama's   charioteer. The  request  so  enraged  Salya  that  he  rose   from  his    seat at    once.    But,    Duryodhana    brought    him    round    with praises.  (Karna  Parva,  Chapter  32) . (39)  He    created  so   much  troubles  and   difficulties  for Nakula  and    Sahadeva  in    fight  with  them. (Karna  Parva,  Chapter  56) . (40)  In   further   fighting  he   got   defeated   by    Bhima. (Karna  Parva,  Chapter  61,  Verse  51) . (41)  He   killed   the   Kulinda  prince.      (Karna     Parva, Chapter  85,  Verse  19). (42)  When  Asvatthama   put   forward   certain   compro- mise proposals  he  rejected  them.  (Karna  Parva,  Chapter 88,  Verse  30) .    . (43)  Karna  was  killed  and  Duryodhana  was   immersed in  grief.  [Karna  Parva,  Chapter  92,  Verse  15). (44)  He    rejected   peace   proposals  made  by  Krpa,  and reaffirmed    the  decision    to    fight.    (Salya  Parva,  Chap- ter 5) . (45)  He  appointed  Salya  as  chief  of  the  army.  (Salya Parva,  Chapter  7,  Verse  6) . (46)  He  was  again  defeated  by  Bhima.    (Salya  Parva, Chapter  16,  Verse  42). (47)  He  was  defeated  by  Dhrstadyumna.  ( Salya  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.    (Salya  Parva, Chapter  29,  Verse  54) . (49)  Krpacarya,  Asvatthama  and    Krtavarman  went  to his  hiding  place  and  tried  to  arouse  him  for    war  but  he expressed  disinclination  for  war.  (Salya  Parva,  Chapter, 30,  Verse  14) . (50)  Yudhisthira   visited    Duryodhana    in    the    latter's hiding  place,  but  he  answered    Yudhisthira    from  under water.  (Salya  Parva,  Chapter  31,  Verse  33). (51)  On  the  urging  of  Yudhisthira  he  came    out  of  the pool.  (Salya  Parva,  Chapter  32,  Verse  33). (52)  He  got  prepared  for  club  fight  with  Bhima.  (Salya Parva,  Chapter  33,  Verse  52) . (53)  111  omens  like  storms,  dust  fall,  thunder  and  light- ning, followed  his  preparations   for   fight    with    Bhima. (Salya  Parva,  Chapter  56,  Verse  8). (54)  He  fell  down  at  the  blows  of  Bhima  with  his  thigh broken.  (Salya  Parva,  Chapter  58,  Verse  47). (55)  Sri    Krsna    spoke   harsh      words    to    him  and  he replied  to  them   all.    (Salya  Parva,    Chapter   61,  Verse 27)- (56)  He  shed  tears  before  Salya.  (Salya  Parva,  Chapter 61,  Verse  7). (57)  He    appointed   Asvatthama     chief  of  the    army. (Salya  Parva,  Chapter  65,    Verse  41). (58)  Congratulating  Asvatthama  he  cast  away  his  mor- tal coils.  (Sauptika  Parva,  Chapter  9,    Verse  56) . DURYODHANA  II 263 DUSSASANA  I 16)  Other  information. (1)  Duryodhana  was  one  of  the    eleven    maharathas   on the  Kaurava    side,    others  being    Yuyutsu,    Dussasana, Dussaha,  Durmesana,  Vikaina,    Citrasena,  Jaya,   Kuru- mitra,    Kama    and    Satyavrata     (all    of   them,    sons  of Dhrtarastra) .   (M.B.  Adi  Parva,  Chapter  63,  Verse  18) . (2)  With  the  help  of  Kama  he    abducted  the  daughter of  the  King  of  Kasl.  (Santi  Parva,  Chapter,  4,  Verse  13) . (3)  After  his  death  his     splendid  palace    was  occupied by  Bhlma.  (Sand  Parva,  Chapter  44,    Verse  6) . (4)  Vyasa  brought  by  his  esoteric    powers  to  the  surface of  the  Gariga  the  souls  of  the  heroes  who  were    killed  in the    battle.    Amongst  them  was  the  soul  of  Duryodhana also.    (Asramavasika  Parva,  Chapter  32,  Verse  9) . (5)  Yudhisthira  saw  Duryodhana,  after  his  death,  living in    heaven,    resplendent   as    Surya    in    the  company  of holy  devatas.  (Svargarohana  Parva,  Chapter  1,  Verse  4) . 17)  Synonyms  of  Duryodhana.     Ajamldha,    Bharata,    Bha- ratasardula,  Bharatasrestha,  Bharatagrya,  Bharatarsabha, Bharatasattama,  Dhartarastra,    Dhrtarastraja,  Gandha- riputra,    Kaurava,     Kauravanandana,       Kauravendra, Kauravya,  Kauraveya,    Kurukuladhama,  Kurumukhya, Kurunandana,    Kurupati,   Kurupravlra,  Kurupurigava, Kurusattama,  Kururaja,  Kurusirhha,  Kuruttama,  Suyo- dhana. DURYODHANA  II.     The  Mahabharata  refers  to  another Duryodhana,  grandson  of  Suvira,    and    son    ofDurjaya. ( Anus  asana  Parva,  Chapter  2,  Verse    18).    A    daughter called  Sudarsana  was  born  to  him  by  his  wife  Narmada. Duryodhana  married  Sudarsana  to    Agnideva. DUSANA.     A  Raksasa.  Dusana,  who   came  along   with Khara  to  fight,  was  killed  by  Sri  Rama.  (See  Khara) . DUSKARNA.     One  of  the  hundred   sons  of  Dhrtarastra. He  was  defeated  in  fighting    in  the    great  war  by  Sata- nlka.    (Drona  Parva,  Chapter  155). DUSPANYA.  Last  son  of  a  merchant  in  Pataliputra. Short-tempered  and  haughty,  this  Duspanya  killed  many children.  The  King  outlawed  him.  He  went  into  the forest  where  he  drowned  the  child  of  maharsi  Ugrasravas The  maharsi  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  dis- ciple, Sutiksna  to  get  holy  water  from  Agnitirtha  in Mount  Gandhamadana  and  sprinkle  it  on  the  sinful soul  of  Duspanya.  Sutiksna  did  as  he  was  asked  by  the guru,  and  the  soul  of  Duspanya  attained  salvation. (Setumahatmyam) . DUSPARAJAYA  (DURJAYA) .  One  of  the  hundred  sons of  Dhrtarastra.  On  the  occasion  of  Duryodhana's  jour- ney to  Dvaitavana  Dusparajaya  was  taken  captive  by the  Gandharvas.  In  the  war  with  the  Gandharvas  he clashed  with  Nila.  (Drona  Parva,  Chapter  25) .  He  was killed  by  Bhlma.  (Salya  Parva,  Chapter  26) . DUSPRADHARSANA.  (DUSPRAHARSA) .  One  of  the hundred  sons  of  Dhrtarastra.  Bhlma  killed  him  in  fight- ing. (Salya  Parva,  Chapter  26) . DUSSAHA.  A  son  of  Dhrtarastra.  He  was  wounded  by the  arrows  of  Satyaki  and  killed  by  B*hirna.  (Drona Parva,  Chapter  135). DUSSALA.  One  of  the  hundred  sons  of  Dhrtarastra  who was  killed  in  war  by  BhTma.  (Drona  Parva,  Chapter 129,  Verse  39). DUSSALA.     The  only  daughter  of  Dhrtarastra    by    Gan- dhari. (1)  She  was  married  to  Jayadratha  the  Raja  of  Sindhu. (2)  Her  birth.    See  under  Kauravas. (3)  Yudhisthira  did  not  permit  Jayadratha    to  be  killed when  he  abducted   Pancali    as    he   was    the  husband  of Dussala.    (Vana  Parva,  Chapter  271,  Verse    43). (4)  When   Arjuna    reached     Vidarbha     attending    the Asvamedha  yajna  the  archers   obstructed  his  progress, and  he  killed    them    all.    Suratha,    son    of  Dussala,  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.    (Asvamedha  Parva,  Chapters  78 and  89) . DUSSASANA  I.  A  son  ofDhrtarastra. 1)  His  birth.  See  under  Kauravas. 2)  Other  information.    (1)     He,    along   with  his  brothers, was  present  at  the  svayamvara  of  Pancali.    (Adi    Parva, Chapter  185,  Verse  1). (3)     He  kept  store   and  served  food  to  the  guests  at  the Rajasuya  of  Yudhisthira.     (Sabha   Parva,    Chapter  35 Verse  5) . (3)  He  dragged  Panca.li  and  stripped  her  of  her  clothes in  the   assembly   hall  of  the  Kauravas.  (For   details  see under  Pancali) . (4)  Gandharvas    took     him    captive     in    Dvaitavana. (See  under  Kauravas) . (5)  The    Pandavas    released    the  Kauravas    from   cap- tivity,   and   Duryodhana    laden    with    this   humiliation did    not   desire    to    return    to   Hastinapura.  He    asked Dussasana    to   assume    kingship    and    rule    the  subjects well.    Dussasana    rejected    the    offer   and    wept.     This was  a  good  trait  in  the  vicious  character   of  Dussasana like  lightning  in  the  midst    of  dark   and    thick    clouds. (Vana  Parva,  Chapter  249). 3)  Dussasana    in     the   great    war.     (1)  During    the  first day  of  the  war  he  fought  a  duel  with    Nakula.    ( Bhlsma Parva,  Chapter  45,  Verse  22) . (2)  He  got  defeated  in  the  duel  with    Arjuna.     (Bhlsma Parva,  Chapter  110,  Verse  23). (3)  He  promised  Duryodhana  that    he  would  kill  Abhi- manyu.     Drona  Parva,  Chapter  89,  Verse  24) . (4)  Abhimanyu    rendered    him    unconscious    with    his arrows.    (Drona  Parva,  Chapter  40,  Verse  13) . (5)  He  got  defeated    by   Arjuna    and    ran    away    from the  battlefield.    (Drona  Parva,  Chapter  10) . (6)  He  fought  with    Satyaki.     (Drona   Parva,    Chapter 96,  Verse  14). (7)  He   got   defeated    by  8atyaki  and  ran  off.    (Drona Parva,  Chapter  121,  Verse  29). (8)  He  defeated  Prativindhya.    (Drona  Parva,    Chapter 168,  Verse  43). (9)  Sahadeva  defeated  him  in  fighting.    (Drona    Parva Chapter  188,  Verse  5). (10)  He  fought  with  Dhrstadyumna  and    got   defeated. (Drona  Parva,  Chapter  189,  Verse  5) . (11)  On    the   death    of  Drona    he  ran    away  from  the battle-field.     (Drona    Parva,     Chapter    193,  Verse  15)  . (12)    Sahadeva  defeated    him.     (Kama    Parva,    Chapter 23,  Verse  18). (13)  Dussasana  put    Dhrstadyumna  in  prison.    (Kama Parva,  Chapter  61.  Verse  33) . (14)  He  fought  with  Bhlma.     (Kama    Parva,    Chanter 82). DUSSASANA  II 264 DUSYANTA  I 4)  Death  of  Duttasana.      In    the     fierce    fight    between Bhlma  and  Dussasana  at  Kuruksetra  Bhlma    felled    him with     his    club     and     sat   on    his    chest     asking    him with  which    hand  of  his  he  pulled    DraupadI  by  hair, Raising    his   right    hand   Dussasana   cried    out,    "This is  the  hand  you  seek  for".  At  this  reply  of  his Bhlma  pulled  out  Dussasana's  right  hand  and  thrashed him  with  it.  He  cut  asunder  Dussasana's  chest  and drank  the  blood  which  gushed  out  of  it  (Karna  Parva, Chapter  83,  Verse  8) . 5)  After  his  death.    (1)  After  Du<'s"asana's   death   Arjuna occupied  his  palace.    (Santi    Parva,    Chapter   44,    Verse 8). (2)  Vyasa   evoked  the  souls  of  the  heroes   who    died  in war  and  sprinkled  Ganges    water    on    them.    Dussasana was  one  among  those  thus  treated.  (A^ramavasika Parva,  Chapter  32,  Verse  9) . (3)  After   death    he   attained    heaven.      (Svargarohana Parva,  Chapter  5,  Verse  21) 6)  Synonyms     of  Duttdsana.      Bharata,   Bharatasrestha, Bharatapasada,     Dhrtarastraja,     Kaurava,     Kauravya, Kurusardula   etc. DUSSASANA  II.  Another  Dus"sasana,  servant  of  the son  of  King  Khadgabahu  of  Saurastra  is  also  mentioned in  the  Puranas. Khadgabahu  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  Gita,  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  ani- mal. The  King  felt  great  respect  for  the  brahmin  when he  was  told  that  he  owed  his  miraculous  powers  to the  16th  chapter  of  the  Gita,  and  he  took  the  brahmin with  him  to  his  palace.  The  King  gave  him  1 00,000  golden coins  and  received  from  him  the  Gita  mantra.  He  began reciting  daily  certain  verses  in  the  16th  Chapter  of  the Bhagavadgita. Some  time  afterwards  the  King  one  day  went  to  an open  ground  near  his  palace  accompanied  by  soldi- ers 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 Bhagavadgita.  And  afterwards  he  placed  his  son,  on  the throne  and  himself  led  a  life  of  recluse  repeating  the Bhagavadgita. Some  Puranas  have  another  version  of  this  episode. Dus'sasana  was  a  servant  of  Khadgabahu's  son  and  he attempted  to  catch  the  elephant  but  was  killed by  it.  He  attained  salvation  by  hearing  the  1 7th  Chap- ter of  the  Bhagavadgita. Dus"sasana,  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  Dussasana  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.  Dussasana,  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  Khadgabahu,  Jayadeva  presented  the  elephant to  him.  At  the  sight  of  its  brothers  and  other  relations memory  about  its  previous  birth  dawned  on  the  eleph- ant. And,  it  lived  in  great  grief.  After  some  days  the King  presented  the  animal  to  a  poet  pleased  at  his samasyapurana  (filling  the  three  lines  of  a  stanza  in tune  with  the  fourth  line  given) .  The  poet  sold  the elephant  to  the  King  of  Malava  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  Malava  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  Bhagavadgita  I  will be  completely  cured  of  my  illness." Accordingly  a  brahmin  was  brought.  As  soon  as  he chanted  the  Gita  and  sprinkled  water  on  its  head  it got  rid  of  its  animalhood,  ascended  the  divine  aero- plane and  shone  forth  like  Indra.  The  Malava  King also  began  daily  reciting  the  Bhagavadgita  and  within  a short  time  afterwards  attained  salvation.  (Padma Purana,  Chapter  8) . DUSSILA.  A  harlot  who  lived  in  Pratisthana.  One Devadasa  was  her  husband.  When  Devadasa  had  once gone  to  the  palace  on  some  business  DusYila  hid  her paramour,  with  the  object  of  doing  away  with  her husband,  on  top  of  the  ceiling  of  her  room.  He  killed Devadasa  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 Devadasa  from  his  four-year-old  son  and  beat  DusY.Ila to  death.  (Katha.saritsa.gara,  Saktiyasolambaka, Taranga  2) . DUSTABUDDHI.  See  Mitrabheda. DUSYANTA  I.     A    reputed  King  of  the  Lunar  dynasty. 2)    Genealogy.     Descended  from  Visnu  thus: — Brahma — Atri — Candra — Budha — Pururavas — Ayus  —  Nahusa  — Yayati  —  Puru — Janamejaya — Pracinvan — Namasyu — Vitabhaya  —  Sundu — Bahugava — Sarhyati  —  Rahovadi RaudraSva —  Matinara  --  Santurodha — Dusyanta. Matinara  had    two   sons:    Santurodha   and  Pratiratha, and    Santurodha    had    three    sons:    Dusyanta1    Pravlra and  Sumanta.  Pratiratha  begot  Kanva  and  he,  Medha- tithi. His  reign.  Within  a  short  period  of  time  Dusyanta bacame  the  emperor  of  India.  (Adi  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  threa- tened 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, Dusyanta  ruled  the  country"  (Adi  Parva,  Chapter  68) . I.  The  genealogy  given  above  has  been  taken  jointly  from  Agnipurana,  Bhagavata  and  Visnupurana.  But  the  Mahabhiirata (Adi  Parva,  Chapter  0,4,  Verse  17)  gives  Ilin  as  the  name  of  Dusyanta's  father  and  Rathantlas  that  of  his  mother.  It  may  be surmised  that  Santurodha  and  Ilin  were  one  and  the  same  individual. DUSYANTA  II 265 DVAIDHlBHAVA 3)    Marriage  and  birth  of  son.     Once    Dusyanta  set    out to  a  forest  to  hunt.  Seated  in  his  chariot,  which  moved with  the  speed  of  Garuda  he  came  to  a  beautiful   forest. Weary   with    hunger    and    thirst   the  King,  leaving  the attendants  behind  walked  into  the  hermitage  of  the  sage Kanva.     Proceeding    along   the    sand    on   the  banks  of Malini  river  and    drinking  with    his    eyes    the  beauties of  the    hermitage  he    reached   Kanva's  aSrama.  'Who is  there  in  the  asrama?'    queried  the  King,    whereupon Sakuntala,    the  foster  daughter  of  Kanva  came  out,  and in    the    absence    of  her   father   welcomed    the    guest. Enchanted    by    the    beauty    of    Sakuntala,     the  King questioned  her  about  her  lineage  and  she  told   him    the story    about  Visvamitra's  love  for  Menaka,  and  Kanva bringing  up   their    daughter.    Dusyanta    felt  deep    love for   her,    and    in   accordance   with    rules  prescribed  in Dharma  sastras  married  her  in  the  Gandharva  way.  He also  accepted  her  stipulation  that  the  son    born    to    her should  become  the  next  monarch.  Sakuntala  got   preg- nant,   and    after    promising    that   she  would  duly   be conducted    to    the    palace  Dusyanta  returned. No    sooner   had  Dusyanta  left  the  asrama  than  Kanva, who  had  been  out  returned  to   the    asrama.    With    his divine    eyes   he   understood   what  had  happened  in  his absence.  Kanva  blessed  Sakuntala  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  Sakuntala  delivered  a  son.  Kanva 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    Kanva    realising  that  the further  stay  of  Sakuntala  and  her    son   at    the   asrama would  stand  in  the  way  of  the  child's  welfare  and  pro- gress   sent    the   mother   and    the  child  to  Hastinapura, the  capital    of  Dusyanta,    attended    by    his   disciples. Wh£n  they  reached  Dusyanta 's  palace  and  sent  word  to him  about  their  arrival  he,    pleading   ignorance   about his  marriage  with  Sakuntala,  refused  to  receive  her  and the   child.    Dusyanta    and  Sakuntala  hotly  argued  the question.     At    last,    when    Sakuntala,     with    swelling emotions  was  about  to  leave  the  palace,  a  celestial  voice announced     that     Dusyanta     had,     in  fact,      married Sakuntala,  that  Sarvadamana  was  his  son  and    that    he (Sarvadamana)    would    become  a  great  ruler  under  the name  Bharata.    (Adi  Parva,  Chapters  69-74) . 4)   Other  information.      (1)     Dusyanta   did    not  eat  flesh. (Anusasana  Parva,  Chapter  115,   Verse  64). (2)   After  his  death  Dusyanta  stayed  in  Yama's  assembly worshipping  him.     (Sabha  Parva,  Chapter  8,  Verse  15). DUSYANTA  II.  A  son  born  to  King  Ajamldha  of  the  Puru dynasty  by  his  wife  called  Nil!.  He  had  a  brother  called Paramesthl.  (Adi  Parva,    Chapter   94,  Verse  33) .  Both the  Kings,  Dusyanta  and    Paramesthl  are  referred  to  as Pancalas  also.  (Adi    Parva,  Chapter  94,  Verse  33) . DUTALAKSA1VA  (M) .     The  word   'duta'    has  a  special meaning  in  Visavidya.    If  a   man  is  bitten  by  a  snake, the  man  who  goes  to    the   Visavaidya    to    speak  to  him about  it  and    bring   him    if  necessary    is  called    'duta'. From  the  external    signs    and    symbols    of  the  duta  and from  words  spoken  by  him    the    visavaidya  understands whether  the  person  bitten    by    the    snake    would  die  or survive.  These  signs  and  words  of   the   'duta'  are  called laksanas.    The    following   are   some    of  the  important diitalaksanas. (1)  The  caste    of  the   person  bitten   by  the  snake  and the  caste  of  the  duta. (2)  The  first   word    uttered   by   the    duta.    If  it  is  the name  of  the  patient,  it  has  a  special  significance. (3)  If  the  dula  makes  an    incomplete    sentence,    it  is  a significant  'aksana. (4)  The  things  carried  by  the  duta  such  as  stick,  rope, knife. (5)  The  colour  of  the  clothes  worn  by  the  duta. (6)  The  tone  in  which  the  duta  speaks.    These  are  the laksanas  from   which   the   doctor   knows    whether     the patient  can  be  cured.   (Bhavisya  Purana,  Brahma  Parva, Chapter  35,  Verses    19,20). DVADAgABHUJA.     A  warrior  of  Subrahmanya.    (M.B. Salya  Parva,  Chapter  45,  Stanza  57) . DVADASADITYA  (S) .  The  twelve  sons  born  to  Kasyapa by  his  wife  Aditi  are  called  Dvadasadityas  (Twelve Adityas)  The  word  Aditya  means  'born  of  Aditi'.  As  it occurs  in  Agni  Purana  (Ch.  5 1 )  a  table,  showing  the  names of  the  twelve  Adityas  and  the  sign  of  the  Zodiac  over which  each  Aditya  predominates  and  the  colour  of  it, is  given  below. Dvadasadityas.  Sign  of  the  ^pdiac.  Colour 1  Varuna.  Mesa  (Aries)  Black. 2  Surya  (Sun)       1<  sabha  (Taurus)         Blood-colour. 3  Sahasrarhsu        Mithuna  (Gemini)      Slightly  redcolour. 4  Dhata  Karkataka  (Cancer)   Yellow. 5  Tapana  Sirhha  (Leo)  White. 6  Savita  Kanya  (Virgo)  Pure  white. 7  Gabhasti  Tula  (Libra)  tawny  colour. 8  Ravi  Vrscika  (Scorpio)       Yellow. 9  Parjanya  Dhanu  (Sagittarius)    Parrot-colour. 10  Tvasta  Makara  (Capricorn)    Snow-white. 1 1  Mitra  Kumbha  (Aquarius)    Smoky  hue. 12  Visnu2  Mina  (Pisces)  Blue. DVADASAKSA.     A    warrior     of    Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Stanza  88) . DVADASlVRATA.  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  Phalguna  (Mina) .  It  is  given  below. Once  King  Mahabali,  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.  Kasyapa  her  husband  asked  her  the  cause  of her  grief.  She  told  him  about  the  fall  of  gods,  and asked  him  for  a  remedy.  Kasyapa  told  her  to  observe Dvadaiuvrata.  Aditi  took  Dvadasivrata  and  Mahabali was  pushed  down  to  Patala  by  Mahavisnu  who incarnated  as  Vamana.  From  that  day  onwards Dvadasivrata  is  considered  to  be  holy  fast.  (Bhagavata, Skandha  8) . DVAIDHlBHAVA.  One  of  the  six  qualities,  others  being Sandhi,  Vigraha,  Yana,  Asana,  and  Sam.iraya.  Sandhi is  to  make  peace  with  the  enemy.  Vigraha  is  war.  The journey  to  battle  is  Yana.  Asana  is,  not  going  for  war. Dvaidhibhava  is  dividing  his  army  into  two,  i.e.  if  the 1.  This  version  of  the  episode  is    found  in    Mahnbharata.     The  poet  Kalidasa   has  made  variations,    suitable  to   his  work,    the   Abhi- jiiana-Sakuntala.  Some  deviations  from  the    Mahabharata  story   may  be  noticed  in  the  works  of  some  other  poets  also. 2.  Different  names  of  Adityas  occur  in  different  Purai.ias.  The  names  given  here  are  based  on  the  Agni  Purana. DVAIPAYANA 266 DYUTIMAN  II army   rose  against  the  King,  he  should  bring  one  party on  his  side  and  make  the  two  parties   fight   with    each other.    SarhSiaya    is    to  yield  to  the  powerful.    (Manu- smrti,  Chapter  7,  Stanza  160). DVAIPAYANA.     A  synonym  of  Vyasa.  He  who  is    born in  an  island,  i.e.  Vyasa.    (See  under  Vyasa). DVAIPAYANAM.     A  lake    in   Kuruksetra.    During   the battle    of  Bharata,    Duryodhana    ran    away    from  the battlefield  and  hid  himself  in    this   lake.     (M.B.    Salya Parva,  Chapter  80,  Stanza  47) . DVAITAVANA.     A  forest  in  which  the    Pandavas    lived during  their  forest  life.    (M.B.  Vana   Parva) . DVAPARA  I.     A    friend  of  Kali,  who  went  to  the  Svay- arhvara  of  DamayantI  accompanied  by  Dvapara.    (See under  Kali) . DVAPARA  II.     The    deity  of  Dvapara  Yuga  (the  age  of Dvapara) .   ( See  under  Yuga) . DVAPARA  YUGA.     See    under  Yuga. DVARAKA.     (DVARAVATI;    DVARAVATl).      The place  where  the  capital  of  Sri  Krsna  stood. 1 )  General  information.     The  King  Jarasandha    was  the enemy    of  the   Yadavas.    To  save  themselves  from  the attack  of  Jarasandha,  the   Yadavas   united    themselves under  Sri  Krsna,  and  built  a  strong  city  in  the  western islands.  That  beautiful  city  was  called  Dvaraka.  Kusa- sthall,  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.  Sabha  Parva,  Chapter  14). 2)  Sri  Krfna  in  Dvaraka.     Dvaraka  was  the  abode  of  Sri Krsna.    It   excelled   even  Amaravati  in  beauty.  There was  an  efficient  council  of  the  leaders  of  the   Yadavas. Dasarhi   was    the  name  of  that  council.  Many  Yadava leaders  Sri    Krsna,  Balabhadra   and   other   luminaries attended  the  council.  The  royal  palace  was  as  lumino- us  as    the    Sun    and  the  Moon.  Dvaraka  was  built  by Visvakarma.  There  were  ditches  on    the   four   sides    of Dvaraka.     There    were    four    beautiful    parks    called Nandana,   Misraka    Caitraratha    and  Vaibhraja.   The mountain   Raivata    acted  as  the  eastern  rampart  of  the city.  Three  other  mountains,  Venumanda  on  the  North, Sukaksa   on  the  west  and  Latavesta  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.  Sabha  Parva,   Chapter  38,   Daksina- tya  patha) . 3 )  Other  details.     ( 1 )  Arjuna    visited  Dvaraka   in    the course   of  his  pilgrimage.  It  was  then  and  there  that  he married  Subhadra.     (M.B.     Adi    Parva,    3    Chapters from  217). (2)  The  King  of  Salva  attacked  Dvaraka.  The  Yadavas drove  him  back.    (M.B.  Vana  Parva,  Chapter    15). (3)  Dvaraka   is  a  city,  procuring  beatitude.  There  is  a bath  known  as  Pindaraka   which    is   pure   and    divine. (M.B.  Vana  Parva,  Chapter  82,  Stanza   65). (4)  It    was    at    Pindaraka     that  Nrga,    a  chameleon attained  beatitude.  (M.B.  Anusasana  Parva,  Chapter 70,  Stanza  7) . (5)  It  was  here  that  the  pestle  of  iron,    which    proved the   cause   of  destruction    of  the  Yadavas,  came  out  of the    stomach  of  Samba.    (M.B.  Mausala  Parva,    Chap- ter 1). (6)  After  the  death  of  Sri  Krsna    this   city   was    swept over  by    the    sea.     (M.B.    Mausala  Parva,  Chapter  7, Stanza  41). 4)  Modern  view.  According  to  the  modern  researchers Dvaraka  was  situated  in  the  sea  to  the  west  of  Gujarat. There  is  a  small  locality  near  the  sea,  still  called Dvaraka,  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  Sri Krsna. DVARAPALAPURA.  An  ancient  city  of  Bharata. Nakula  subjugated  this  city.  (Mahabharata,  Sabha Parva,  Chapter  32,  Stanza  11) . DVARAVATI.     See  under  Dvaraka. DVAYAKSA.  An  ancient  Kingdom  in  Bharata.  The King  of  this  country  brought  gifts  to  the  palace  of Yudhisthira.  (Mahabharata,  Sabha  Parva,  Chapter  51, Stanza  17) . DVIMlDHA.  A  King  of  the  Puru  dynasty.  He  was  the brother  of  Ajamldha  and  Purumidha.  (Agni  Purana, Stanza  278). DVIMURDHAN.  A  son  of  Hiranyaksa.  Sambara, Sakuni,  Dvimurdhan,  Saiiku  and  Arya  were  the  sons of  Hiranyaksa.  (Agni  Purana,  Chapter  19). DVITA.  An  ancient  hermit.  He  was  the  son  of  Gau- tama. It  is  stated  in  Mahabharata,  Salya  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 Sri  Rama. DYAU  (DYU).  One  of  the  Astavasus  (eight  Vasus) . ( For  particulars  see  under  Astavasus) . DYU  (DYAU).  One  of  the  Asia  Vasus  (eight  Vasus). This  Vasu  has  another  name  Apa.  (For  details  see under  Astavasus) . DYUMAN.  A  King  of  the  dynasty  cfBhargava.  (Bhaga- vata,  Skandha  9). DYUMATSENA  I.  A  King.  He  was  the  father  of Satyavan.  He  ruled  over  the  Salva  country.  Saibya  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  Saibya  and child,  Satyavan.  (For  particulars  of  how  Satyavan married  Savitrl  and  how  Dyumatsena  regained  his  lost kingdom,  see  under  Satyavan). DYUMATSENA  II.  A  King  who  fought  with  Sri  Krsna. (M.B.  Sabha  Parva,  Chapter  38)  .He  used  to  attend the  council  of  Yudhisthira.  (M.B.  Sabha  Parva,  Chap- ter 4) . DYUTAPARVA.  A  subsection  of  Sabha  Parva,  (Chapters 46  to  73),  in  the  Mahabharata. DYUTI.  A  goddess  who  protected  Arjuna.  (M.B. Vana  Parva,  Chapter  37,  Stanza  38) DYUTIMAN  I.  A  King  of  the  Madra  country.  Vijaya the  daughter  of  this  King  was  the  wife  of  Sahadeva,  one of  the  Pandavas.  (M.B.  Adi  Parva,  Chapter  95, Stanza  80). DYUTIMAN  II.  A  King  of  the  Salva  country.  He gave  his  country  to  Rcika  and  attained  heaven.  (M.B, DYUTIMAN  III 267 EKAJATA Sand  Parva,  Chapter  234,  Stanza  33). DYUTIMAN.  III.  Son  of  the  King  Madirasva  born in  the  Iksvaku  dynasty.  He  was  a  mighty  and  bright hero.  The  King  Suvlra  was  the  son  of  Dyutiman. (M.B.  Anusasana  Parva,  Chapter  2,  Stanza  9) . DYUTIMAN  IV.  A  hermit  of  the  family  of  Bhrgu.  A daughter  named  Laksmi  and  sons  named  Dhata  and Vidhata  were  born  to  Bhrgu  by  his  wife  Khyati.  Dhata and  Vidhata  married  the  daughters  of  Meru  named Ayati  and  Niyati.  Prana  and  Mrkandu  were  born  to the  couple.  Markandeya  was  born  from  Mrkandu  and Vedasiras  from  Markandeya.  A  son  named  Dyutiman was  born  to  Prana  and  Ra.japa.la  was  born  to  Dyuti- man. The  family  of  Bhrgu  owes  its  expansion  to  Raja- pala.  (Visnu  Purana,  Arnsa  I,  Chapter  10). E E.    (<?,) .  This  sound  means  'Devi'. EDI.  A  follower  of  Skandadeva.  (Sloka  13,    Chapter   46, Salya  Parva) . EKACAKRA.  A  village  where  the  Pandavas  lived  for some  time  during  their  exile.  Bhinia  killed  Baka  during their  stay  in  a  brahmin-house  in  the  village.  (See under  Baka) . EKACAKRA.  A  famous  demon  born  to  Kagyapapraja- pati  of  his  wife  Danu.  Demons  Sarhbara,  Vipracitti, Namuci,  Puloma,  Visruta,  Durjaya,  Ayassiras,  Asvasi- ras,  Ketu,  Vrsaparva,  ASvagrlva,  Virupaksa,  Nikumbha, Kapata  and  Ekapat  are  brothers  of  Ekacakra  and  are equally  famous.  (Chapter  65,  Adi  Parva,  M.B.) . EKACANDRA.  A  follower  of  Skandadeva.  (Sloka  30, Chapter  46,  Salya  Parva) . EKACUDA.  A  follower  of  Skandadeva.  (Sloka  5,  Chap- ter 46,  Salya  Parva) . EKADASADHIPATIS.  Eleven  adhipatis.  For  Devas  the adhipati  (ruling  power)  is  Indra;  for  the  stars,  Candra; for  Prajapatis,  Daksa;  for  wealth  and  Yaksaraksas, Kubera;  for  men  Manu;  for  rsis,  Vasistha;  for  Graha- jyotis,  the  Sun;  for  exudations,  Varuna;  for  rivers,  the Ocean;  for  Bhutaganas,  Siva;  and  for  the  birds,  Garuda. EKADASAMANUSADHARMA.  The  eleven  dharmas of  men  are:  Svadhyaya,  Brahmacarya,  Dana,  Yajna, free  from  Krpanatva,  Daya,  Ahirhsa,  Ksama,  Jitendri- yatva,  Sauca  and  Daiva  Bhakti.  (Tarkadlpika) . EKADAS ASA&KARAVAR]vrA  (S) .  (1)  Karana  (one born  to  a  Vaisya  of  a  Sudra  woman) .  (2)  Ambastha (one  born  to  a  brahmin  of  a  Vaisya  woman).  (3) Ugra  (one  born  to  a  Ksatriya  of  a  Sudra  woman).  (4) Magadha  (one  born  to  a  Vaisya  of  a  Ksatriya  woman). (5)  Mahisya  (one  born  to  a  Ksatriya  of  a  Vaisya woman) .  (6)  Ksatta  (one  born  to  a  Sudra  of  a  Ksatriya woman) .  (7)  Suta  (one  born  to  a  Ksatriya  of  a  brahmin woman).  (8)  Vaidehaka  (one  born  to  a  Vats' ya  of  a brahmin  woman ) .  (9)  Rathakara  ( one  born  to  a  Mahi- sya of  a  Karana  woman)  (10).  Paras ava  (one  born  to  a brahmin  of  a  Sudra  woman) .  (11)  Candala  (one  born to  a  Sudra  of  a  brahmin  woman) .  (See  under  Purh,  Put, Putra) . EKADASAPUJASTHANA(S).  The  eleven  pujasthanas are  Surya,  Agni,  Vipra,  Gau,  Vaisnava,  Akasa,  Vayu, Jala,  Bhumi,  Atma  and  Sarvabhutas.  (Tarkadlpika). EKADASARUDRAS.  Ajaikapat,  Ahirbudhnya,  Virupa- ksa, Suresvara,  Jayanta,  Bahurupa,  Aparajita,  Savitra, Tryarhbaka,  Vaivasvata  and  Hara  are  the  eleven Rudras.  (Visnu  Purana,  Chapter  15,  Amia  1) 1 EKADASATATTVA  (S) .  Five  Jnanendriyas,  five  Kar- mendriyas  and  mind  constitute  the  Ekadasatattvas (eleven  tattvas) . EKADASATEJOGUNA  (S) .  Sparia,  Sarhkhya,  Parinama, Prthaktva,  Samyoga,  Vibhaga,  Paratva,  Aparatva, Vega,  Rupa  and  Dravatva.  (Tarkadlpika)  are  the eleven  tejogunas. EKADASI.  The  eleventh  day  after  a  new  moon  or  full moon  day.  The  vrata  observed  on  this  day  is  called the  Ekadasi  vrata.  King  Ambarlsa  observed  very strictly  and  continuously  the  Ekadasi  Vrata  to  obtain the  status  of  Indra.  (See  under  Ambarlsa) .  (Navama Skandha,  Bhagavata) .  This  vrata  would  fetch  food for  the  hungry  and  salvation  for  those  who  are  in search  of  it.  (Agni  Purana) .  The  method  of  observing this  vrata  is  detailed  below : Those  who  observe  the  Ekadasi  vrata  should  be  on  a regulated  diet  excluding  meat  and  avoid  sexual  acts on  the  Dasami  day,  the  day  preceding  Ekadasi.  On both  the  Ekadasi  days  in  a  month  one  should  not  take any  food  at  all.  The  period  which  combines  Ekadasi with  DvadasI  (the  twelfth  day)  is  called  Harivasara because  of  the  presence  of  Visnu  at  that  time.  That is  a  good  time  for  doing  sacred  yajnas.  That  day  where there  is  only  a  small  portion  of  Ekadasi  and  the  rest DvadasI  is  the  best  day  for  yajnas.  Trayodagl  (the thirteenth  day)  is  good  for  breaking-  the  fast.  The  day which  merges  DvadasI  into  Trayodasi  is  the  best  day for  breaking  the  fast.  Do  not  observe  the  Vrata  on  a day  which  combines  Dasami  with  Ekadasi.  Hell  is  the result  if  one  does  so. Completely  abstaining  from  food  on  the  Ekudas'I  day you  should  take  food  on  the  DvadaSi  day.  As  you  take your  food  you  should  pray  like  this:  "Bhunksyeharh Pundarlkaksa  saranam  me  bhavacyuta".  (Oh,  Punda- rikaksa,  I  am  going  to  break  my  fast.  Oh,  Bhagavan, let  you  be  my  heaven).  If  an  Ekadasi  comes  on  a Puyarh — Pusya — 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 Ekadasi  is  qualified  as  Papanasim  (destroyer  of  all evils) .  When  Ekadasi  and  DvadasI  happen  to  combine on  a  Tiruvonam  (Sravana)  day  the  Ekadasi  is  qualified as  Vijaya.  That  day  gives  prosperity  to  devotees.  It  is also  called  Vijaya  if  an  Ekadas  I  comes  in  the  month of  Phalguna  (March)  on  a  Puyarii  (Pusya)  day.  The wise  extol  this  day  as  one  promising  crores  of  good  effects. On  the  Ekadas  I  day  you  should  do  Visnu  Puja  which is  productive  of  universal  happiness.  He  who  does  so will  acquire  children  and  wealth  in  this  world  and attain  Visnuloka  on  death.  (Chapter  178,  Agni Purana) EKADASENDRIYA  (S) .  Srotra,  Tvak,  Caksus,  Jihva, Ghrana,  Vak,  Pani,  Pada,  Payu  (anus)  Upastha  and mind  are  the  eleven  sense-organs. EKAHAMSATlRTHA.  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. (Sloka  20,  Chapter  83,  Vana  Parva) . EKAJATA.  A  demoness  of  the  castle  of  Ravana.  This demoness  talked  very  enticingly  to  coax  Slta  to surrender  herself  to  Ravana.  (Sarga  23,  Valmlki  Rama- yana,  Sundara  Kanda) . i.     The  names  of  Ekadasarudras  are   found   differently  in  different  Puranas. EKAJATA 268 EKAVALl EKAJATA.  A  warrior  of  Skandadeva.  (Sloka  53,  Chap- ter 45,  Salya  Parva) . EK.AKSA  I.  A  demon  born  to  Kasyapaprajapati  of  his wife  Danu.  (Sloka  29,  Chapter  65,  Adi  Parva,  M.B.) . EKAKSA  II.  A  soldier  of  Skandadeva.  (Sloka  58,  Chapter 45,  Salya  Parva,  M.B.) . EKAKSARAKOSA.  Each    and    every    letter  has   got    a separate     meaning.    The     dictionary     describing     this .meaning   is   known    as    Ekaksarakos'a.     (Chapter    348, Agni  Purana) . EKALAVYA  I.  Son  of  Hiranyadhanus,  a  King  of  the foresters.  He  went  to  Drona.ca.rya  to  learn  archery. Dronacarya  refused  to  accept  him  as  a  disciple  because he  was  a  Sudra.  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  Pandavas  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  Drona  his  disappointment knew  no  bounds.  Drona  had  once  declared  that  Arjuna was  the  best  and  topmost  of  his  disciples.  Arjuna  went and  complained  to  Dronacarya.  Dronacarya  called Ekalavya  to  his  side  and  asked  him  to  give  him  as 'Gurudaksina'  (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,  Adi  Parva).  Ekalavya  was  killed  by  Sri  Krsna. (Sloka  77,  Chapter  48,  Udyoga  Parva,  M.B.). A  son  of  Ekalavya  seized  the  sacrificial  horse  of  Arjuna and  was  killed  by  Arjuna  (Chapter  83,  Asvamedhika Parva,  M.B.). EKALAVYA  II.  A  King  who  was  a  rebirth  ofanasura, Krodhavas'a.  He  participated  in  the  great  war  on  the side  of  the  Pandavas.  (Chapter  4,  Udyoga  Parva, M.B.) . EKANAisIGA.  A  daughter  of  Yasoda  and  hence  a  sister of  Sri  Krsna.  It  was  because  of  her  that  Krsna  could slay  Karhsa.  (Chapter  38,  Sabha  Parva,  M.B.) . EKAPADA.  A  country  of  ancient  Bharata.  The  King and  the  people  of  this  country  came  to  the  Rajasuya of  Yudhisthira  but  were  prevented  from  entering  inside because  of  the  uncontrollable  crowd  inside.  ( Sloka  1 7, Chapter  51,  Sabha  Parva,  M.B.) . EKAPARKfA.  Sister  of  Durga.  Ekaparna,  Ekapa{ala and  Aparna  were  the  three  daughters  of  Himavan  born of  his  wife  Mena.  Ekaparna  ate  only  one  leaf  and Ekapatala  ate  a  bunch  of  leaves.  Aparna  did  not  eat even  a  leaf.  Ekaparna  was  married  to  a  sage  called Devala  and  Ekapatala  to  a  sage  called  Jaigisavya. (Chapter  18,  Hari  Varhsa) .  (See  under  Himavan) . EKAPATALA.     See  under  Ekaparna. EKAPAT  I.     See  under  Ekacakra. EKAPAT  II.  A  synonym  of  Bhagavan  Visnu.  (Sloka 95,  Chapter  149,  Anusasana  Parva,  M.B.) . EKAPI&GA  (EKAPI&GALA) .  Another  name  of  Vaisra- vana.  Once  Vaisravana  looked  jealously  at  Parvatl seated  on  the  left  side  of  Paramesvara  and  instantly  his one  eye  burst.  When  Parvatl  regained  her  peace  of mind  that  one  eye  of  Vaisravana  was  changed  into pingala  colour.  (See  under  Kubera) . EKARATRATlRTHA.  A  sacred  place.  If  one  stays  at this  place  righteously  for  one  day  one  would  attain Brahmaloka.  (Sloka  182,  Chapter  83.  Vana  Parva, M.B.). EKASR&GA.  One  of  the  Saptapitrs.  Vairaja,  Agnis- vatta,  Garhapati,  Soinapa,  Ekasrriga,  Caturvcda  and Kala  are  the  seven  pitrs.  All  these  seven  stayed  in Brahmasabha  worshipping  him.  (Slokas  47  and  48, Chapter  11,  Sabha  Parva) . EKASRTA.     See  under  Vararuci. EKATA. 1 )  General    information.     An    ancient  sage.  He  was  the son  of  the  Maharsi   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    Maha- bharata.  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  yaga.  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  Sarasvati,  he  was  frigh- tened by  a  wolf  and  running  to  escape  from  the   animal fell  into  a  dilapidated  well.  He  performed  a  yaga  from where  he  lay.  Assuming  a  creeper  inside  the  well  to    be Somalata,  Trita  recited  the  Rks  and  the  devas  responded to  his  prayer.  Devas  like  Brhaspati  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  Sarasvati. 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  Bharata.  (Sloka  31,  Chapter  208,  Sariti  Parva) . ii)  Ekata  attended  a  yajfia  conducted  by  Uparicaravasu (Chapter  336,  Santi  Parva) . iii)  Ekata  accompanied  by  Dvita  and  Trita  once  went to  Svetadvlpa  to  visit  Narayana.  (Sloka  12,  Chapter 39,  Santi  Parva) . iv)  Ekata  and  his  two  brothers  were  among  the  sages who  visited  Bhlsma  while  he  was  lying  on  his  bed  of arrows.  (Sloka  7,  Chapter  26,  Anusasana  Parva,  M.B.) v)  All  these  three  sages  lived  on  the  west  coast  as  Rtviks of  Varuna.  (Chapter  15,  Anusasana  Parva,  M.B.) . vi)  Sukta  150  in  Mandala  1  of  Rgveda  contains  the eulogistic  songs  of  Trita,  one  among  the  trio.  (See under  Trita) . EKATVACA.     A    follower    of    Skandadeva.    (Sloka   24, Chapter  46,  Salya  Parva) . EKAVALl.     Wife  of  Ekavlra,    founder    of    the    Hehaya dynasty.    (For  details    see  under  Ekavlra)  . EKAVlRA 269 ELI  AND  PUCCA EKAVlRA1     (HEHAYA).     A    founder    of  the    Hehaya  flowery    forest    was    soon    arrested    by    the    sight  of  a line  of  kings.  sweet  smelling  lotus  with  a  hundred  petals  blooming    in 1)  Genealogy.     Descending  in  order  from  Visnu:  Atri—  the    river.     By     the    side    of   the  lotus  was  standing  a Gandra— Budha  —  Pururavas—Ayus— Yayati— Yadu—  beautiful  damsel  weeping.  The  prince  went  to  her    and Sahasrajit- --Satajit— Ekavlra     (Hehaya) .  asked   her    the  reason  for  her  weeping.  After  great  per- 2)  Birth  of  Ekavira.     Once    there    was    a    King  called  suasion  she  replied  thus:  "Oh,  Prince,  there  is  a  country Revanta  who  was  an  intimate  friend  of  Indra.  One  day  not  far  [rom  >'°urs  which  is  now  being  ruled  over    by    a riding    on    Uccaihsravas,    Indra's    horse,    he   went  to  ^ery  righteous  King  called  RaiMwa.  His  queen  is  called Vaikuntha.    Fascinated    by    the    arresting    beauty    of  Rukmarckha      They    had    no    children   for  a  very  long Revanta,  MahalaksmI  sat  gaping  for  a   while    and    did  !™e  and.   so  Ra't>hya  conducted   a    Putrakamesti    yaga. not  hear  what  Visnu  talked  to  her.  Visnu  was  offended  Whe-}  §hee  was  P°ured  P™^ely -into  the  sacrificial  fire and    lost    his  temper.  Laksmi  was  looking  with  interest  *e   flames  rose  up  to  great  heights  and  from  inside  the alternatively  at  Revanta    and    the   horse   when   Visnu  Hames  came  out  a  lovely  maiden     fhe  King  named  her cursed    her    to    be    born  as  a  mare  on  earth.  Horrified,  Lkavah  and  bought  her  forth    as    his    daughter      I    am shedding  tears,  Laksmi  begged  for  relief.  Visnu  decreed  Yasovati    the    daughter  of  the  minister  there.   We  were that   she    would  return  to  Vaikuntha  after  giving  birth  °f  the  same  a§e  *n*  so  l  was  asked  to  live  with    her   as to  a  son  who  would  be  equal  in  glory  to  Vifnu  himself.  £e.r   companion     She   was  very  fond  of  lotuses  and  the MahalaksmI    came  to  Earth  taking  the  shape  of  a  mare  King  constructed  big  ponds  wjth    lotuses    in    them    for and  lived  in  a  forest  situated  at  a  point  where  the  rivers  her  recreation.    Yet  she  used  to  go  to  other  ponds  also Kalindl  and  Tamasa  meet  and  where    once    Suryapatni  m  search  oi    lotuses" stayed    and   did  penance.  Meditating  on  Siva  she  lived  One    day   we   came    to    this  side  of  the  river  Ganga  to therefor    a  thousand  divine  years   and    then    one    day  play.  Then  a  demon  of  name  Kalaketu  came  and  kidnapp- Siva   and    Parvatl   appeared    before   her  and  asked  her  ed    her.  I    followed  her.  She  never  surrendered  to  the what  she  wanted.  She  then  said  "Oh,  Bhagavan,  Maha-  enticements    and    persuasions    of  Kalaketu.  Her  father visnu  cursed  me  and  made  me   into    a    mare.    He    has  wanted  her  to  be  married  to  Ekavlra,  King  of  Hehaya. decreed  that  I  would  go    back  after  bringing  forth  a  son  Kalaketu  sent  her  to  prison.  Without  knowing  what  to as   glorious   as  Visnu.    From  whom  am  I  to  bear  a  son  do  next  I  am  standing  here  weeping, like  this?"  Siva  promised  to  find  a  solution  and  going  to  Hearing  this    Ekavlra    went    to  Patala    and  defeating Vaikuntha  sent  Visnu  to  earth  in  the  form  of  a   horse.  Kalaketu  released  Ekavali  and    brought    both    Ekavali Visnu  came  to  Laksmi  and  they  lived  together  for  some  and  Yasovati  to  the  palace  of  Raibhya.  Pleased  at  this time  and  soon  a  son  was  born  to  Laksmi.    Leaving   the  Raibhya  gave  his  daughter   in    marriage    to    Ekavlra. child    in    the   forest   both    of  them  went  back  to  Vai-  Kartavlryarjuna    was    born    in    the  family  of  Ekavlra. kuntha.  It  is  this  child  who  later  on  became  the  famous  (Skandha  6,  Devi  Bhagavata) . King,  Ekavlra.  It  was  because  he  was  born   of  a  horse  ELAPUTRA.     A    serpent    born    to    Kasyapa  of  his  wife that  he  got  the  names,  Hehaya  and  Haihaya.    (Skandha  Kadru.  This  serpent  was  very  intelligent.     Once    there 6,  Devi  Bhagavata) .  arose    a    dispute  between    Vinata  and  Kadru  over  the 3)  How  Ekavira  came  to  the  palace.  It  was  at  this  time  that  colour  of  the  tail  of  the  horse  of    Indra,    Uccaihsravas. Satajit,    son    of    the    grandson    of    Yayati    was  doing  Kadru   argued    that    there  were  black  hairs  in  the  tail penance  to  obtain  a  son.  He   was   also   doing   penance  while  Vinata  held  there  were  none.  Really    there    were in  the  forest  situated  at  a  point  where  the  rivers  Kalindl  n°    black  hairs  and  Kadru  to  win  the  argument  wanted and    Tamasa    meet.    One   night  a  Vidyadhara  named  her  sons  to  g°  and  hanS  on  the  hairs  to  create    a  black Campaka  came  with  a    Vidyadharl    named    Madalasa  colour.    The    serpents  like  Vasuki  and  others  refused  to and    seeing    the    infant   lying  helpless  in  the  forest  took  do  so  and  Kadru  then  cursed    them    saying    that    they it  to  Devaloka.  Indra  recognised  it  as  the  child  born  to  would    all    be    burnt    to    death    at  the  Sarpasatra  of Visnu   and   Laksmi    on  earth  while  they  were  living  as  Janamejaya.  To  take  measures  to  get    free    from    this horse  and  mare  and  so  the  Vidyadhara  put   it  back  on  curse    a  meeting  of  the  serpents  under  the  leadership  of earth  in  the  same  place  as  before.  Immediately  Laksmi-  Sesa  and  Vasuki  was  held  and    in    that    assembly    Ela- Narayanas  appeared  before  Satajit  doing  penance   there  putra  made  a  stirring  speech.    (Chapter  38,  Adi    Parva, and   asking  him  to  take  care  of  a  child  lying  helpless  in  M.B.) . another    side   of  the    forest    disappeared.    Immensely  ELI  AND  PUCCA.      (Eli=rat,  Pucca=Cat) . pleased  at    this    Satajit  took  the  child  to  his  palace  and  The    story   of  the  cat  and  the  rat  described  by  the  poet brought  him  forth  as  his  own  son  giving   the    child    the  Kuftjan  Nambiar  is  from  Kathasaritsagara.    The   story name  Ekavira.    When    the  boy  became  a  prince,  Satajit  in  original  is  the  following. crowned  Ekavira  King  and  went  to  the  forest    with  his  Once  there  lived  on  a  big  banyan  tree  near  the  city   of queen    and    after    doing   penance    there  for  sometime  Vidisa    a  mongoose,  an  owl,  a  cat  and  a  rat.  The  mon- attained  Visnuloka.   (Skandha  6,  Devi   Bhagavata).  goose  and  the  rat  lived  in  two  separate  hollows    at    the 4)  Ekavira    marries     Ekavali.      Once     Prince  .  Ekavlra  foot   of  the  tree,  the  cat  in  a  cavity  in  the  centre   of  the accompanied  by  the  son  of  the  minister  went  for  a  plea-  tree  and  the  owl  on  the  branches  at  the    top.    Of  these sure  trip  to  the  banks  of  the  river  Ganga.   It  was  spring  the  rat  could  be  eaten  by  all  the  other  three  and  the  cat and  the  prince  wandering  about  enjoying  the  sight  of  a  could  kill  all  the  rest.  The  rat  and  the  mongoose  afraid i.  The  genealogy  of  Ekavira  is  stated  differently  indifferent  Puranas.  Devi  Bhagavata  states  that  Ekavira  is  the  son  ofTurvasu, son  of  Yayati  and  that  he  is  the  father  of  Kartaviiyarjuna.  It  is  not  correct.  The  genealogy  chronicled  here  is  based  on  Agni  and  Visnu Puranas.  According  to  that  Yadu,  son  of  Yayati  is  the  father  of  the  grandfather  of  Ekavira:  Yadu— Sahasrajit —Satajit — -Hehaya  (Ekavira). Descending  from  Ekavira — Dharraa — Kuni — Bhadrasena — Dhanaka — Krtavlra — Kartavirvarjuna.  From  the  grandson  of  Kartavlryarjuna, Vrsrii,  starts  the  Vrsi.ii  dynasty. ELLU 270 GADA  I 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,  impri- soned 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  disappear- ed. 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.  (Taranga  7, Madanamaiicukalarhbaka,  Kathasaritsagara) . ELLU.  An  oil  seed.  (Sesame) .  Ellu  originated  from the  body  of  Kasyapa.  Because  Ellu  is  born  of  the  body of  KaSyapa,  King  of  Rsis,  it  is  considered  as  divine  to offer  Ellu  to  anybody.  '(Sloka  10,  Chapter  66,  Anusa- sana  Parva) . ELU.  This  word  in  Malayalam  means  'Seven'. '  ( 1)  The  seven  qualities  which  would  enhance  prosperity are  the  following:  Dhairya  (courage) ,  Sama  (forbea- rance) ,  Dama  (control  of  the  sense) ,  Sucitva  (cleanli- ness) ,  Daya  (compassion) ,  Mrduvak  (geniality  of speech)  and  Ahimsa  (not giving  injury  to  your  friends). (2)  The  seven  divisions    of  Kerala  are  Venaf,  Pulinat, Karkanaf,    Citana{,    Kuttanat,    Kutanaf  and  Malaya- manaf. (3)  The  seven  Cittasalyas  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,    resource- fulness,    non-withdrawal    from   war,  magnanimity   and commanding  power. (5)  Seven  solemnities  :  Mammodisa,  Muron,  Kurbana, Kumbasara,  Vivaha,  Pa{tatva  and  Tailabhiseka    of  the sick. (6)  Seven    Ciranjivis   (People  who  never  die)  :  As vat- thama,   Bali,  Vyasa,    Hanuman,  Vibhlsana,  Krpa  and Paras  urama. (7)  Jivavasthas  :  Ajnana,  Avarana,  Viksepa,  Paroksa- jnana,    Aparoksajnana,    Anarthanivrtti     and    Ananda- prapti. (8)  Seven  islands  :  Jambudvlpa,  Plaksadvipa,  Puskara- dvipa,    Krauncadvipa,    Sakadvlpa,    Salmaladvipa,    and Kusadvipa. (9)  Seven     Dhatus  :  Rasa,   Rakta,      Mariisa,     Medas, Asthi,  Majja    and  Sukla. (10)  Seven  rivers  :  Ganga,  Yamuna,    Godavari,    Saras- vati,    Narmada,  Sindhu  and  Kaveri. (11)  Seven  Nadls  :  Ida,    Pingala,    Susumna,     Musa; Alambusa,  Asthijihva,  Gandhari. (12)  Seven   wives    of  Vasudeva:    Devaki,     Srutadeva, Yasoda,  Srutisrava,    Srideva,  Upadeva  and  Surupa. (13)  Seven  mountains  :  Himavan,   Nisadha,   Vindhya, Malyavan,  Pariyatra,   Gandhamadana  and  Hemakuta. (14)  Seven  Patalas  :  Atala,  Vitala,  Sutala,  Nitala,  Tala- tala,  Rasatala,  and  Mahiitala. (15)  Seven   holy  places  :  Ayodhya,     Mathura,    Maya, Kas'I,  Kanci,  Avanti  and  Dvaravati. (16)  Seven    Maruts  :  Avaha,    Samvaha,  Pravaha,  Ud- vaha,  Vivaha,  Parivaha  and  Paravaha. (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  :  Kamyaka,    Aditi,    Vyasa,   Phalki, Surya,  Madhu  and  Slta. (20)  Seven  dosas  (defects)    :  Laziness,  arrogance,  igno- rance, prolligacy,  Hauteur,  pride  and  selfishness. (21)  Seven  vices  :  Hunting,  dice,  womanising,  drinking squandering,  harshness  of  speech  and  cruelty. (22;  Seven  seas  :  Lavana,  Iksu,  Sura,  Sarpis,  Dadhi, Ksira  and  Suddhodaka. (23)  Seven  notes  :  Sadja,  Rsabha,  Gandhara,  Madh- yama,  Pancama,  Dhaivata  and  Nisada. ERAKA.  A  serpent  born  in  the  family  of  the  Kauravas. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya  .  (Sloka  16,  Chapter  57,  Adi  Parva). ETA&A.  A  sage  who  is  greatly  extolled  in  the  Rgveda. The  son  of  King  Svasa  fought  with  this  sage  and  it  was Indra  who  saved  Etasa  then.  (Sukta  62,  Anuvaka  11, Mandala  1,  Rgveda.). ETASA.  One  of  the  horses  of  the  Sun.  (Sukta  122, Anuvaka  18,  Mandala  1,  Rgveda). F There  are  no  words  beginning  with  F.  The  letter  corres- ponding to  F  in  Indian  languages  is  Ph  (<jj) .  So  all words  beginning  with  this  sound  come  under  the letter  P. G G  (jj)  The  letter  G  means  both  Gandharva  and  Vinayaka (Agni  Purana,  Chapter  348) . GABH ASTIMAN.  An  island.  Once  the  valiant  Sahasra- bahu  conquered  and  subjugated  it.  (M.  B.  Sabha Parva,  Chapter  38) . GADA.  A  weapon.  An  asura  called  Gada  was  born  to Kasyapaprajapati  by  his  wife  Did.  Visnu  killed  Gada, and  Visvakarman  made  a  weapon  with  his  bone.  Since the  weapon  was  made  from  Gada's  bone  it  came  to  be known  as  Gada.  (Agni  Purana,  Chapter  114). GADA  I.     A  brother  (Yadava)  of  Balabhadrarama. 1 )  General.     Vasudeva  had,  besides  Devaki,  seven  wives called    Rohim,    Bhadra,    Malini,    Madira,   Ila,  Rocana and  Pauravl,    and   out  of  the  seven  Rohim  had  six  sons called    Balabhadrarama,    Gada,      Sarana,      Durdama, Vikala  and  Krta.  (Bhagavata,  Navama  Skandha). 2)  Other  details. (1 )  Gada  was  present  at  the  svayamvara  of  Draupadl. (Adi  Parva,  Chapter  185,  Verse  32). (2)  On    the    marriage    of  Arjuna      with      Subhadra, it  was  Gada  who  brought  the  dowry  of  Subhadra   from Dvaraka    to    Indraprastha.     (Adi    Parva,  Chapter  220, Verse  32) . (3)  When  Sri  Krsna  came  to  Dvaraka    Gada    received him   with    embraces.    ( M.  B.   Sabha  Pai  •fa.,  Chapter  2, Verse  35) . (4)  Gada   also  was   present  on  the   occasion  when  the Pandavas    first   stepped    into  the  beautiful   palace  built for   them  by    Maya    at     Indraprastha.    (M.   B.  Sabha Parva,  Chapter  4,  Verse  39). (5)  Along    with    the     other    Yadavas   Gada    too   was present   at    the    rajasuya    yajna  of  Yudhisthira.    (M.  B. Sabha    Parva,  Cnapter  34,  Verse  16) . GADA  II 271 GALAVA (6)  Gada  held  a  prominent  position  among  the    Yada- vas    deputed    to    guard    Dvaraka  against    the  onslaught of  King    Salva.    (M.    B.    Vana    Parva,     Chapter    15, Verse  9) . (7)  Gada   also    accompanied   Sri   Krsna    to  the  Asva- medha   yajna   performed  by   Yudhisthira.    (Asvamedha Parva,  Chapter  86;  Verse  9) . (8)  Sri   Krsna    felt    uncontrollably    angry  when    Gada was  attacked  during  the  mutual    fighting  with  iron  rods by  the  Yadavas  which  climaxed  in  their    total  annihila- tion. (Mausala  Parva,  Chapter  3,  Verse  45) . GADA  II.     See  Gada. GADADHARA.     A  synonym  of  Mahavisnu. There  is  a  place  called  Gaya  to  the  north  of  Mount Kalanjara,  to  the  south  of  Himalayas,  to  the  east  of Kusasthali  and  to  the  west  of  Vasupura.  Once  a  king called  Gaya  conducted  at  Gaya  an  Aivamedha,  a  Nara- medha  (yajna  at  which  man  is  offered  as  sacrifice)  and a  Mahamedha  and  Mahavisnu  acted  as  gate-keeper  of Gaya.  As  Visnu  stood  guard  there  holding  the  gada (club)  in  his  hands  he  came  to  be  known  as  Gadadhara also  thenceforth.  (Vamana  Purana,  Chapter  76). GADAPARVA.  A  sub-parva  of  Salya  Parva  in  Maha- bharata.  (See  Mahabharata) . GADAVASANA.  A  particular  centre  in  Madhurapuri. The  name  owes  its  origin  to  the  following  reason.  When Krsna  killed  Kamsa,  his  father-in-law  Jarasandha  got so  angry  that  he  hurled  his  gada  (club)  ninetynine times  at  Madhurapuri  from  his  capital,  Girivraja.  The spot  where  the  gada  finally  fell  came  to  be  called  Gada- vasana  in  course  of  time.  (M.  B.  Sabha  Parva,  Chapter 18,  Verses  22-25). GADHII.     Father  of  Vis  vamitra. 1)  Genealogy.     Descended    from   Visnu  thus   :  Brahma- Atri-Candra-Budha  -  Pururavas  -  Ayus  -  Nahusa-Yayati Puru  -  Janamejaya-Pracinvan-Pravira  -  Namasyu  -  Vlta- bhaya-Sundu-Bahuvidha-Samyati-Rahovadi-Raudrasva- Matinara-Santurodha  -  Dusyanta  -  Bharata     (Vitatha)- Suhotra-Brhatputra-Ajamldha-Jahnu-Balakasva-Kusika (Km  a) -Gadhi. 2)  Birth.     Kusa  had   by   his   wife  Vaidarbhi  four  sons called  KuSamba,  Kusariabha,    Asurtarajas   and    Vasu. Of  the  four  sons  Kusamba  built  a  city  called  Kausambi, Kusanabha  built    the    city   of  Mahodayapura,  Asurta- rajas   the    city    of  Dharmaranya    and   Vasu  the  city  of Girivraja,  and  they  administered  their  respective    cities. Kusanabha  had  hundred  daughters  by  his  wife  GhrtacI, an  Apsara  woman.     He   felt   very   sad    that  he   had  no sons.  At    last   he   performed    the     Putrakamcsti    yajna, and  Gadhi  was  born  to  him. 3)  Gddhi's   children.     A  son    named   Visvamitra   and  a daughter  called   Satyavati  were  born  to  Gadhi.    Satya- vati  was  married    to    sage  Rcika.  After  the   wedding  of his    daughter   Gadhi    crowned   Visvamitra    as  the  king and    left  for  the  forest  for  tapas.  During  his  stay  in  the forest    Gadhi   was  put    up  in  the  asrama  of  Rcika  for  a long  time  and  he  also  went  on  many  pilgrimages.  (Santi Parva,    Chapter   49) .    (See   also  Satyavati  and  Visva- mitra . 4)  Death.     Gadhi    entered   mahasamadhi    and  went  to heaven.  (Salya  Parva,  Chapter  16). GADHI    II.     A   brahmin  who   showed  Visnu's  power  of maya.  ( See  under  Maya) . GAGANAMURDHA.     A  reputed  asura,  son  of  Kasyapa- prajapati  by  Danu.  Later  on,  he  was  born  as  one  of  the five   Kekeya    kings.      Ayassiras,    Asvasiras,     Ayasarika, Gaganamurdha   and  Vegavan  were  the  five  kings.  (Adi Parva,  Chapter  67,  Verse  11). GAJA  I.     A    powerful   monkey  King    who    fought  on  the side    of    Sri    Rama    against    Ravana.      (Vana    Parva, Chapter  283,  Verse  3) . GAJA  II.     Younger  brother  of  Sakuni,  the  son  of  Subala. He,    along   with   his   brother    fought    in    the  great  war against    the   Pandavas    and    got     killed     by      Iravan. (Bhlsma  Parva,  Chapter  90). GAJAKARI^A.     A  yaksa  in    Kubera's   assembly.  (Sabha Parva,  Chapter  10,  Verse  16). GAJASlRAS.  A  warrior  of  Skanda.  (Salya  Parva, Chapter  45,  Verse  60) . GAJENDRAMOKSAM.  The  story  about  Indradyumna, the  Pandyan  King  being  transformed  into  an  elephant due  to  the  curse  of  Agastya  and  his  attaining  heaven. (See  under  Indradyumna) . GALAVA.     A  celebrated  sage. 1)  Birth.     He   was    a    son    of  Visvamitra.    He  was   a brahmavadi.    (Sloka    52,    Chapter  4,  Anusasana  Parva. 2)  How  he  got  his  name.     There  is  no  record  of  his  origi- nal  name   in   any   of  the   Puranas.    He    got  his  name Galava  later.  There   is  a  story  about  this  both  in   Devi- bhagavata  and  Harivamsa.    It  is  as  follows  : There  was  once  a  King  called  Aruna  in  the  family  of Mandhata.  Aruna  got  a  son  and  he  was  named  Satya- vrata.  (It  was  this  Satyavrata  who  later  became  the  well famed  Trisariku) .  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  abandon- ing 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  Visvamitra.  Visvamitra  had  at  that  time  gone  to the  shores  of  the  river  Kausiki,  for  doing  penance.  The family  of  Visvamitra  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  Visvamitra  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  hus- band. I  will  daily  bring  food  for  you  all  and  hang  it on  a  tree  near  your  asrama." 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  Galava.  (For details  see  under  Trisanku) . 3)  Gurudaksind  of  Galava.  Galava  continued    his    educa- tion   under    his   father.    At    that    time  Dharmadeva  to GALAVA 272 GANAPATI test  Visvamitra  came  to  him  disguised  as  Vasistha. Visvamitra  came  out  with  rice  to  receive  the  guest  but by  that  time  the  guest  had  disappeared.  But  Vi.^va- mitra  remained  there  with  the  rice  for  hundred  years till  Dharmadeva  returned.  All  these  years  Galava  looked after  Visvamitra's  comforts.  Visvamitra  was  immensely pleased  with  Galava  and  allowed  him  to  go  away  free without  any  gurudaksina  when  his  education  was  over. Galava  wanted  to  give  some  daksina  but  Visvamitra refused  to  accept  it.  Galava  insisted  on  giving  and  then Visvamitra  asked  him  to  give  whatever  he  liked  but Galava  wanted  the  Daksina  to  be  named.  Disgusted with  this  stubbornness  Visvamitra  said  "Go  and  get  me eight  hundred  horses  each  with  one  of  its  ears  black". Galava  was  shocked  to  hear  the  demand  and  greatly worried  roamed  about  in  search  of  horses  of  the  type specified.  Garuda  taking  pity  on  his  sad  plight  took him  to  the  palace  of  Yayati.  Hearing  the  story  of Galava  Yayati  sent  his  daughter  Madhavi  with  Galava saying  that  if  she  was  given  in  marriage  to  any  king  he would  give  him  the  eight  hundred  horses  of  the  type he  required. Galava  took  Madhavi  to  Haryaxva,  a  King  of  the Iksvaku  line  of  Kings.  HaryaSva  was  doing  penance at  that  time  to  obtain  a  child.  Galava  said  that  Har- yasva  would  get  a  son  of  Madhavi  and  he  should, therefore,  accept  Madhavi  and  give  him  in  return  eight hundred  horses  each  with  one  ear  black.  Haryaiva  was amenable  to  the  terms  but  the  only  difficulty  was  that he  had  only  two  hundred  horses  of  the  type  specified. Finding  this  difficulty  Madhavi  said  "Oh,  Galava please  do  not  worry  on  that  account.  I  have  a  boon  from a  brahmavadi  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." Galava  liked  this  plan  and  so  when  Madhavi  gave birth  to  a  son  he  took  her  to  Divodasa,  Raja,  of  Kasi. When  a  son  was  born  to  him  Galava  took  her  to  Us  Inara, King  of  Bhoja.  Galava  thus  got  six  hundred  horses  but there  was  nobody  else  to  give  him  the  remaining  two hundred.  When  Galava  was  contemplating  as  to  what he  should  do  next  Garuda  came  to  his  rescue.  He advised  Galava  to  give  six  hundred  horses  and  Madhavi in  lieu  of  the  remaining  two  hundred  horses  to  Visva- mitra. Galava  gave  Visvamitra  the  horses  and  Madhavi and  pleased  with  the  gurudaksina  Visvamitra blessed  Galava.  Visvamitra  got  a  son  named  Astaka of  Madhavi.  (See  under  As^aka). 4)  Galava  and  Cilrasena.  Galava  was  once  having  his  even- ing prayers  in  the  river  when  the  spittings  from  the  mouth of  Citrasena  who  was  travelling  by  air  above  fell  on the  puja  materials  of  Galava.  Galava  went  and  com- plained to  Sri  Krsna  of  this  and  Krsna  in  haste  pro- mised to  bring  before  Galava  the  head  of  Citrasena before  the  sun  set.  Narada  who  heard  this  went  and informed  Citrasena  of  Krsna's  vow.  Citrasena  was frightened  to  death.  But  Narada  asked  him  not  to  lose hope  and  advised  Sandhya  and  Vail,  wives  of  Citra- sena, to  approach  Subhadra,  sister  of  Krsna,  for  pro- tection. Both  of  them  went  to  Subhadra  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  hus- band Arjuna  was  away  from  the  palace  Subhadra  her- self ran  to  the  place  from  where  she  heard  the  cries. When  they  saw  Subhadrfi  they  begged  for  'Marigalya- bhiksa'  (a  boon  to  live  with  one's  husband) .  Subhadra agreed  to  give  them  that.  Then  she  heard  their  •  tory in  full  and  only  then  did  she  realise  that  she  had  under- taken to  do  the  impossible.  Yet,  to  help  Subhadra, Arjuna  agreed  to  piotcct  Cjtrasena.  When  Sri  Krsna attacked  Citrasena  Arjuna  defended.  The  fight  then ensued  between  Arjuna  and  Krsna.  Both  had  very powerful  and  divine  weapons  and  the  world  stood  on the  verge  of  a  collapse  by  their  fight.  Then  Subhadra. did  a  brave  thing.  She  stood  between  the  two  and requested  for  a  cease-fire.  Then  Sri  Krsna  asked  Citra- sena to  bow  down  and  touch  the  feet  of  Galava.  Galava pardoned  him.  (Padma  Purana). 5)  Tapodana.    Galava   once  gave   Yayati     one     eighth portion   of  the   goodness   accrued   to   him    by  his  long penance.   ( See  Yayati  for  details). 6)  Galava  gets  a  horse.    Patalaketu,    a     demon,    used    to give    trouble    to    Galava   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." Galava    took    that    horse   and   gave  it    to    Rtadhvaja. (Vamana  Purana,  Chapter  59). 7)  Other  details  regarding  Galava. (i)  He  was  an  intimate  friend  of  King  Pratlpa.  (Sloka 13,  Chapter  20,  Harivarhsa). (ii)  He  was  a  shining  member  of  the    court    of  Yudhi- sthira.    (Sloka  15,  Chapter  4,  Sabha  Parva). (iii)    He  shone  in  the  court  of  Indra.    (Sloka  10,  Chap- ter 7,  Sabha  Parva) . (iv)  He  conducted  a  discussion  with  Narada  on  the true  nature  of  real  prosperity.  (Sloka  5,  Chapter  287, Sand  Parva). (v)  On  another  occasion  he  spoke  to  Dharmaputra  on the  glory  of  the  universe.  (Sloka  52,  Chapter  18, Anuiasana  Parva) . (vi)  He  swore  before  God  to  prove  his  innocence  in the  lotus-theft  involving  Agastya.  (Sloka  37,  Chapter 94,  Anusasana  Parva) . (vii)  Srrigava  who  married  Vrddhakanya  was  a  son  of Galava!  (Sloka  14,  Chapter  52,  Salya  Parva).  For details  see  under  Visvakarma. GAM.  Music.    (Agni  Purana,  Chapter  348)  . GANA.  A   female   attendant    of  Skanda.     (Salya    Parva, Chapter  46,  Verse  3). GA1VAM.     An    army  division.  Three   Gulmas    form  one Ganam.    (See  Aksauhim). GA^APATI. 1)  Genealogy.  A  son  of  Siva  with    face    like    that    of  an elephant.    As   Siva    has   appointed    this  son  as  chief  of the  ganas  (attendants)  he  is  called   Ganapati. 2)  His  birth.  While  Siva  and  Parvati  assumed  I  he    form of  monkeys  and  enjoyed  themselves  in  the  forest  Parvati got  pregnant,  and  Siva  took  the  semen  from    the    womb and  gave  it  to  Vayu  (wind  God.)  Vayu  deposited    it  in the  womb  of  Anjana,  who  delivered  a  son  named  Hanu- man.  Siva  assumed  the  form    of  an    elephant    (tusker) GA1VAPATI and  Parvati  that  of  a  she-elephant.  Parvati  delivered  a son  in  the  form  of  an  elephant.  That  son  was  named Ganapati.  (Uttara  Ramayana) . 3 )  His  tusk  broken.  Once  Para?'  urama  arrived  at  Kailasa to  meet  Siva.  At  that  time  Siva  was  asleep.    So   Gana- pati   did    not    allow    him    to   get    in.  A  duel  broke  out between  them.  In  that  duel    one    of  Ganapati's    tusks was  broken.   ( Padma  Pur  ana) . 4)  Ganapati    turned   into    crow.     An      exceptionally    hot summer  set  in  once   in   South    India.    The    whole  land became  parched.  So  Agastya  went   to  Siva  and  request- ed for  some  holy  water,  and  the    Lord  put  Kaverl   who was   worshipping   him  just    then,    in    the    Kamanclalu (something  like  a    teapot   which    sannyasins  carry  with them)  of  Agastya  and    sent   him    back.    Indra,  who  did not  relish  this  action  of  Siva,   asked  Ganapati  to  some how  or  other  upset  Agastya's  Kamandalu  of  holy  water, and  Ganapati,  in  the  guise   of  a    crow  went  and  sat  on the  brink  of  the  Kamandalu  and  thus  upset   it.   Agastya and  the  crow  quarrelled  with  each  other.    Then  did  the crow  assume  its  original  form  as    Ganapati    and  blessed Agastya.  Moreover,  Ganapati  filled  Agastya's  Kaman- dalu with     holy    water,    which    the    latter    distributed among  d^btees  in  South  India,  and  that    is  the  present Kaverl    river. 5)  Other  stories   about    Ganapati's   head.     The     Puranas contain    two  different  stories  as  to   how   Ganapati  hap- pened   to   have    the     elephant's    head.   Once   Parvati pointed  out  lo  Ganapati  the  planet  Saturn,  and  his  head got  burned  down  due  to    the    ocular   power   of  Saturn, and  according  to  one  story  Ganapati's   head    thus    lost was  replaced  with  that  of  an  elephant.    The  other  story is  more  interesting.    When  once  Siva    tried  to  enter  the room  where  Parvati  had  gone  to   take  her   bath  clad  in a  single  clothing  Ganapati   prevented   Siva    from  doing so.  Siva,  enraged  at  the  obstruction  made  by  Ganapati, cut  off  his  head,  and  when    his   anger  was  cooled  down he  replaced    Ganapati's   lost   head  with    that  of  an  ele- phant.  (Padma  Purana). 6)  Wedding  of  Ganapati.     Ganapati  has  two  wives  called Siddhi  and  Buddhi. When  Ganapati  and  Subrahmanya  attained  the  age  of marriage  they  were  in  a  hurry  to  get  married.  Siva conducted  a  test.  Siva  and  Parvati  told  them  that  he who  returned  first  after  going  round  the  world  would  be married  first.  Accordingly  Subrahmanya  mounted  his vehicle  (peacock)  and  set  out  for  a  tour  round  the world.  Ganapati  did  nothing  of  the  sort.  But  after  a little  time  he  went  round  his  parents,  viz.,  Siva  and Parvati.  Asked  for  an  explanation  about  his  action  • Ganapati  replied  that  since  the  whole  universe  existed in  Siva  and  Parvati,  going  around  them  tantamrmnted to  touring  round  the  world.  Pleased  at  this  reply  his parents  got  Ganapati  married  first. 7)  Vig/mesvaratvam.      (Power  to  remove  all  obstacles). Ganapati  is  called  Vighnewara    because    he    is  the  god who  removes  all  obstacles   from  the    paths   of  men    or creates  them. Ganapati  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  Ganapati  at  the very  commencement  of  any  action  for  its  completion vithout  any  hitch  or  hindrance.  Actions  begun  with 273  GAI^DAKI  (GAIVDAKA) such  worship  would  be  duly  completed,  Indians  believe. In  support  of  that  belief  the  following  story  from  the 6th  taraiiga  of  Lavanakalambakam,  Kathasaritsagara may  be  quoted. The  Devas  decided  to  appoint  Subrahmanya  as  chief of  the  army  to  kill  Tarakasura.  When  Indra  took  up the  pot  of  water  purified  by  mantras  to  anoint  Subrah- manya's  head  with  it,  his  hands  became  benumbed,  and he  stood  aghast.  Then  Siva  said  that  any  action  begun without  Ganapati  puja  would  meet  with  such  obstacles. At  once  Indra  worshipped  Ganapati  and  his  hands recovered  from  the  paralysed  condition.  And,  Subrah- manya was  duly  anointed  with  the  holy  water. 8)  Ganapati  wrote  the  Mahabharata.     After    the  death  of the  Kauravas    and  the    Panda vas    sage    Vyasa  entered again    into   meditation.    But,    the   whole   story   of  the Bharata  reflected  in  the  mirror  of  his  mind.  He  wanted to  translate  the  story  into  a    great    poem  and  requested Brahma  to     suggest  a  suitable  person    to  write  the  story on  his    dictation,    and   Brahma    suggested    Ganapati's name.  Then  Vyasa  thought   about    Ganapati    and    he appeared  before  the  sage.  But,  Ganapati  did  not  appre- ciate the  idea  of  serving  as  Vyasa's   scribe.  So  he  stipu- lated a  condition  that   he   would   write  down  the  poem provided  Vyasa  dictated    it    in   such  a   manner  that  he had  not  to  lay  down  his  pen  even   once  before  the  epic was  completed.    To    this  Vyasa  stipulated    the  counter condition  that  when  he  dictated  without  the  least  inter- ruption or  pause  Ganapati  should   not   write    down  the matter  without  understanding  the  meaning    of  it.    And, under  such   conditions    the   composition  of  the  Maha- bharata was  completed  within  three  years.    (Adi  Parva, Chapter  1,  Verses  74-80). 9)  Ganapati  puja.     Ganapati  occupies    the  most    promi- nent place  among    the   Devas  connected  with  Siva.    In South  India,  Ganapati  puja  came  into  vogue  in  the  6th century  A.D.,  and  idols  of  Ganapati    now  extant  might have  been  made  at  that  period.  In  South  India,  temples dedicated  to  Ganapati   are   in  no   way   less    in  number than  those  to   Subrahmanya.   The   idol   of  Ganapati  is installed  at  the   gateways    of  villages    and  forts,  under the  fig  tree,  at  the  entrance  of  temples  and  at  the  south- western corner   of  Siva  temples.  Two  types  of  idols  are important:  the    Itarhpiri    (the    proboscis    turned  to  the left  side)  and  the  Valarhpiri    ( the    proboscis   turned    to the  right  side) .    It   is   stated    that    the   enormously  big belly  of  Ganapati  contains  in  it  the   whole  universe. 1 0 )   Synonyms  of  Ganapati. Vinayako  vighnarajo dvaimatura-ganadhipah  / apyekadanto  herarhbo larhbodaragajananah.  (Amarakos'a) . (Vinayaka,  Vighnaraja,  Dvaimatura,  Ganadhipa,    Eka- danta,  Heramba,  Lambodara,  Gajanana). GAiypA.     A  dasi,  who  served  the   saptarsis.    (Anusasana Parva,  Chapter  93) . GAIVDAKAM.     A  particular    locality     on    the    banks  of river  Gandaki.  Bhimasena  once    conquered  this    place. (Sabha  Parva,  Chapter  10,  Verse  15). GAIVDAKAIVPU,     A  Yaksa  of  the    assembly  of  Kubera. (MiB.  Sabha  Parva,  Chapter  10). GAJVPAKI  (GAYDAKA).     A  river   in        jfthern    India which  falls  into  the  Ganga. 2)    Origin.     There   arose    an     argum  .it    between    the GANDHAKALI 274 GANDHARl Devas  and  the  asuras  about  the  Amrtam  (nectar)  got from  the  churning  of  Ksirabdhi  (the  milk  ocean)  and Mahavisnu  appeared  in  the  formofMohini  and  enti- ced the  a^'jras  away  from  the  subject  and  gave  the nectar  to  the  Devas.  Attracted  by  the  great  beauty  of MohinI,  Siva  made  love  to  her,  and  the  sweet  produced at  the  time  of  their  embrace  flowed  as  river  Gandaki through  the  earth.  (Skandha  Purana,  Asura  Khanda). 3)  //  became  a  holy  river.     While  the  worms  on  the  banks of  Gandaki  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  Visnu    and   Siva.    And,  from  that  day  on- wards people  began   worshipping   Gandaki    as   a    holy river.    (Skandha  Purana,    Asura  Khanda) . 4)  Other  information. (i)     He  who  drinks  the  water  of  the  river  is  freed  from sins.    (Adi  Parva,  Chapter  169,    Verse  20). (ii)     The  river  is  also  known  as   Narayani,    Salagrami, Hiranvati  and  Hiranyavati.    (Bhisma    Parva,    Chapter 9,  Verse  25) . (iii)  Sri  Krsna  Arjuna  and  Bhlmasena  once  on  their way  from  Indraprastha  to  Girivraja  crossed  this  river. (Sabha  Parva,  Chapter  20,  Verse  27). (iv)  The  water  in  Gandaki  is  a  mixture  of  the  waters of  all  holy  rivers.  Therefore,  a  bath  in  Gandaki  is  of equal  value  as  an  Asvamedha  yajna  and  he  who  bathes in  it  will  attain  Suryaloka.  (Vana  Parva,  Chapter  84, Verse  113). (v)  Gandaki  is  one  of  the  rivers  which  were  respon- sible for  the  origin  of  Agni  (fire).  (Vana  Parva,  Chap- ter 84,  Verse  113). GANDHAKALI.  Another  name  of  Satyavati.  (Adi Parva,  Chapter  95,  Verse  48) . GANDHAMADANA  I.  A  monkey,  who  had  been  help- ful to  Sri  Rama,  was  the  son  of  Kubera.  (Valmiki Ramayana,  Bala  Kanda,  Canto  17,  Verse  11).  This monkey  usually  stayed  on  Mount  Gandhamadana. During  the  Rama-Ravana  war  he  led  a  contingent  of monkeys.  (Vana  Parva,  Chapter  283,  Verse  5). GANDHAMADANA  II.  A  Raksasa  King,  who  stays  in Kubera's  assembly  :  (Sabha  Parva,  Chapter  10) . GANDHAMADANA  (M).  A  mountain  famed  in  the Puranas  and  lying  to  the  east  of  the  Himalayas.  (Bha- gavata,  Pancama  Skandha).  The  puranic  importance  of the  mountain  may  be  summarised  as  follows  : — (1 )  Kasyapaprajapati  did  tapas  at  this  mountain.  (Adi Parva,  Chapter  30,  Verse  10). (2)  Ananta  (Adisesa)  had  once  done  tapas  here.  (Adi Parva,  Chapter  36,  Verse  3) . (3)  Once   Pandu   went    to    the    Satasrnga   mountain along  with  his  wives  Kunti  and  Madri    for  doing  tapas, and  on  that  occasion  they   visited   Gandhamadana  also. (Adi  Parva,  Chapter  1 18,  Verse  48). (4)  This  mountain  assumes  the   form    of  a  divine  per- son,   attends   Kubera's   assembly    and     worships    him. (Sabha  Parva,  Chapter  10,  Verse  32). (5)  Sri  Krsna  in  the   company   of  Narayanarsi  spent 10,000  years  on  this  mountain    as   an  anchorite.  (Vana Parva,  Chapter  12,  Verse  11). (6)  Arjuna  on  his  way  to  Mount   Kailasa  to   do  tapas crossed  the  Gandhamadana     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 a^rama  of  Naranarayanas  on  the  heights  of   this  moun- tain,   and   Yaksas   stay    there    always.    (Vana    Parva, Chapter  141,  Verse  22). (9)  One;    the   Panda vas,    with  the  aid  of  Ghatotkaca mounted     this      mountain.      (Vana     Parva,     Chapter 145). (10)  It  was  here,  at  this   mountain    that    Bhlnia   killed Maniman,  a  friend  of  Kuber.a.  (Vana   Parva,    Chapter 160,' Verse   76). (11)  Kubera,  who  was  driven  out    of  Lanka  stayed   at this  mountain  during  the  initial  periods.     (Vana    Parva, Chapter  275,  Verse  33) . GANDHARA.  A  stretch  of  land  of  ancient  Bharata.  It is  believed  that  this  land  stretched  from  the  shores  of river  Sindhu  to  Kabul.  Subala  was  a  mighty  ruler  of this  country.  His  daughter  Gandhari  was  .  the  wife  of Dhrtarastra.  (Sloka  11,  Chapter  111,  Adi  Parva) . Agni  Purana  points  out  a  relationship  between  the Gandharas  and  the  Dravidas.  Descending  in  order  from Visnu  were  Candra — Budha — Pururavas — Ayus — Nahusa — Yayati — Turvasu.  In  order  from  Turvasu^Kre  Varga — Gobhanu — Traisani — Karandhama —  Marufta —  Dusya- nta — Varutha — Gandlra — Gandhara.  From  Gandhara arose  the  five  different  provincialists:  Gandharas, Keralas,  Colas,  Pandyas  and  Kolas.  (Chapter  277, Agni  Purana). GANDHARI.  Wife  of  Dhrtarastra. 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  Gan- dhara.   This    land    extended   from    the  river  Sindhu  to Kabul.  Gandhari  was  the  daughter  of    Subala.   (Chap- ter 111,  Adi  Parva). 2)  Marriage.  Gandhari  became  a  devotee  of  Siva    even from  her  childhood.  Siva  became  pleased  with  her   and blessed  her  saying  that  she  would  bear  a  hundred  sons. Bhisma  came  to  know  of  this  and  he  planned  to  get  her married  to  Dhrtarastra.  One  day  he    sent    a   messenger to  Subala  making  a  proposal.  Subala    knew   that   Dhr- tarastra was  born  blind  but  considering  his    lineage  and the  powerful  alliance  it  would    make,    consented  to    the proposal  of  Bhisma.  Sakuni,  brother  of  Gandhari,    then by    the   order   of  his   father  took  Gandhari  to  Hastina- pura  and  Dhrtarastra  accepted  her  as   his    wife.    Gan- dhari 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,  Adi  Parva). 3)  Birth  of  Sons.  Once   Vyasa    came   to    her   exhausted with  hunger  and  thirst.  Gandhari  appeased   his    hunger and    thirst   with    tasty    things    to  eat  and  drink.  Vyasa was   immensely   pleased   and   he   also    blessed    her  and said  she  would  get  a  hundred  sons.  Very    soon    she  be- came  pregnant.    But   even    after  two  years  she  did  not deliver,  while  Kunti,  wife   of  Pandu,    gave   birth    to    a son.  Grief-stricken,  she  hit  hardly  on  her  womb  secretly and  then  a  great  mass  of,  (lesh  came   out.  Then  Vyasa 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.    Vyasa    himself  cut  it  into  pieces.  Gan- dhari expressed  a  desire  to  have  a  girl  also.    Vyasa   cut it  into  hundred  and  one  pieces  and  put  them  in  hundred GANDHARI 275 GANDHARVl 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  Dufiala.  For  their  name  see 'Kauravas'.  Dhrtarastra  got  another  son  named  Yuyu- tsu.  (Chapters  115  and  116,  Adi  Parva). 4)  Gandhari  faints.  When    Saiijaya    reported   about    the death    of  Kama   at    the   battle    both   Dhrtarastra  and Gandhari      fainted.     (Sloka     55,     Chapter   96,  Kama Parva ) . 5)  Gandhari  starts  to  curse  the  Pandavas.  When  the    battle was  over  the  sons  of  Gandhari  and  their  followers    were killed.  Dhrtarastra  suggested  that  the  Pandavas    should visit  Gandhari  and  pay  homage  to  her.  The    Pandavas, therefore,    went   and    stood    before   Gandhari  very  res- pectfully. Vengeance  boiled  in  her  heart  and   her  body shivered.  Gandhari  was  about    to    curse    the    Pandavas when  Vyasa,  intervened  saying  "Gandhari  !  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   Pandavas   won    the   battle  because   right   was  on their  side.  So  why  should  you  get  agitated  ?"  Gandhari became   calm  on  hearing  these  words  and  she  admitted that  the  end  of  the  Kuru  dynasty  came  because   of  the mistakes  of  Duryodhana,  Sakuni,    Kama    and    Dussa- sana.  She,  thereafter,  treated  the  Pandavas  as  her    own sons.   (Chapter  14,  Strl  Parva,  M.B.). 6)  Dharmaputra' s  foot-nails   become   blue.     Following  the instructions  of  Dhrtarastra,    the  Pandavas,    approached and  bowed     before   Gandhari.    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,  Strl  Parva) . 7)  Gandhari  curses    Krsna.    At    the  end  of  the  battle  the aggrieved  Gandhari  went  to  Kuruksetra    together   with Krsna  and  other  relatives.  Seeing  mighty  Kings  on    the Kaurava  side  lying  dead  like  huge  trees  lying  truncated Gandhari   burst    into   tears.    She  knew  that  Sri  Krsna was  at  the  root  of  all  this.    Embittered    she   looked    at Krsna   and   cursed   him.    "Ho,    Krsna,    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  Yadava  tribe  perish- ed and  Krsna  was  struck  by  the  arrow  of  a  hunter which  made  him  end  his  life  on  earth. 8)  The  end  of  Gandhari.  After  the  great  Kuruksetra  battle heart-broken  Dhrtarastra  and  Gandhari  accompanied by  Kunti,  Vidura  and  Sanjaya  went  to  the  forests  to spend  the  rest  of  their  life  there.  Many  people  and  the Pandavas  accompanied  them  up  to  the  river  Ganga  and there  near  the  asrama  of  Satayiipa  Dhrtarastra  made a  hut  and  lived  with  Gandhari  and  Kunti. The  Pandavas  felt  the  separation  of  their  relatives unbearable  and  lived  in  grief.  After  six  years  one  day Dharmaputra  saw  his  mother,  Kunti,  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  Ganga.  Vyasa  also  joined  them. Gandhari  and  Kunti  expressed  a  desire  to  Vyasa  that they  would  like  to  see  the  dead  sons  and  relatives  once again.  Vyasa  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 Kama  and  Duryodhana  and  others.  By  the  yogic  power of  Vyasa  even  the  blind  Dhrtarastra  could  get  the  vision. Very  soon  the  vision  faded  and  the  Pandavas  returned to  Hastinapura. Two  days  after,  fire  broke  out  in  the  forest  where Dhrtarastra  was  staying.  Dhrtarastra,  Kunti  and Gandhari  were  burnt  to  death  in  that  fire.  (Chapter  32, Asramavasika  Parva). 9)  After  the  death.  Dharmaputra  performed  the  obsequi- es   of  those    who    died    in  the  wild  fire  (Asramavasika Parva,  Chapter  30) .  Leaving  the  mortal  bodies  the  souls  of Dhrtarastra  and  Gandhari  entered    Kuberaloka.    (Sloka 14,  Chapter  5,  Svargarohana  Parva) . 10)  Synonyms  of  Gandhari.    The   following   words   have been  used  in    the    Mahabharata   to    denote    Gandhari : Gandhararajaduhita,      Saubaleyl,      Saubali,    Subalaja, Subalaputrl  and  Subalatmaja. GANDHARI  II.  Another  Gandhari,  wife  of  Ajamldha, one  of  the  great  Kings  of  the  Puru  dynasty.  (Sloka 37,  Chapter  95,  Adi  Parva) . GANDHARVA    I.    Gandharvas   are   sons    born    to    the famous  Kasyapaprajapati  of  his    wife,    Aristha      (Agni Purana,    Chapter    19).    Both   belonged    to    the  race  of the  Devas. GANDHARVA    II.    A   King   born    in    the     dynasty    of Janamejaya.  (Bhagavata,  Navama  Skandha) . GANDHARVA.  A  marriage  settled  by  the  boy  and  the girl  of  their  own  accord.  A  love  marriage.  There  are six  different  kinds  of  marriage:  Gandharva,  Arsa, Prajapatya,  Raksasa,  Asura  and  Paisaca.  (See  under Vivaha) . GANDHARVANAGARA.  Vyasa  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." (Adi  Parva,  Chapter  126,  Verses  35  and  36) . What  is  this  Gandharvanagara  ?  The  following  descrip- tion occurs  in  Hindi  Sabdasagara.  "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. GANDHARVASENA.  Daughter  of  Dhanavahana  (a gandharva)  who  lived  in  Svayamprabhanagara  on Mount  Kailasa.  She  was  cured  of  leprosy  by  observing somavaravrata.  (Skandha  Purana) . GANDHARVATlRTHA.  An  ancient  place  of  pilgri- mage on  the  banks  of  SarasvatI  in  North  India.  The gandharva  called  Vibhavasu  usually  dances  at  this place  with  his  companions.  Balabhadra  Rama  once visited  this  holy  place.  (Salya  Parva,  Chapter  37, Verse  9). GANDHARVl.  The  first  mother  of  horses.  Kasyapapraja- pati had  by  his  wife  Krodhavas a  ten  daughters:  MrgI, Mrgamanda,  Hari,  Bhadramata,  MatangI,  Sardull, GANDHAVATI   I 276 GA&GA Sveta,  Surabhi,  Surasa  and  Kadru.  Of  the  ten  girls Surabhi  in  due  course  of  time  became  mother  of  two daughters.  Rohim  and  Gandharvi.  From  Rohini  was born  the  cattlebreed  and  horses  were  born  from  Gan- dharvi. (Valmiki  Ramayana,  Aranya  Kanda,  Canto  14) . GANDHAVATI  I.  The  name  SatyavatI  (Kali)  was assumed  when  sage  Parasara  had  swept  away  her matsyagandha  (fish  smell).  She  got  also  another  name Yojanagandha.  (Adi  Parva,  Chapter  63,  Verse  80). GANDHAVATI  II.  The  city  of Vayu  (the  wind  God). There  are  said  to  be  nine  cities  on  top  of  Mount  Maha- meru:  ( 1 )  Manovati  of  Brahma  at  the  centre,  (2)  Just on  the  eastern  side  of  it  AmaravatI  of  Indra,  (3)  Agni's Tejovati  in  the  south-eastern  corner,  (4)  Maya's  Sarhya- manl  in  the  south,  5)  Nirrti's  Krsnanjana  in  the- south-western  corner,  (6)  Sraddhavatl  of  Varuna  on  the west,  (7)  Gandhavati  of  Vayu  in  the  northwestern corner,  (8)  Mahodaya  of  Kubera  on  the  north,  and  (9) Yasovati  of  Isana  in  the  north-eastern  corner.  (Devi- bhagavata,  Astama  Skandha) . GANDINl.  A  very  beautiful  princess  of  Kasi.  Svaphal- ka  married  Gandini.  (Dasama  Skandha,  Bhagavata). GANDlVA.     The  famous  bow  of  Arjuna. 1)  Make.     It  was  Brahma    who  made  the  bow.     'This terrible    bow    which    can    punish    the  unjust  and  the wicked  has  been  made  by     Brahma'.     (Udyoga   Parva, Chapter  98,  Verse   21). 2)  Specialities  of  Gdndiva.     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,   Danavas and    Gandharvas.     (Vira{a     Parva,    Chapter    43).  It gained  and  also  decreased  in   power   as    the    situation called  for.    (Udyoga  Parva,    Chapter  98,  Verse  20) . 3)  History  of  Gdndiva.     Brahma,    who    made   this    bow kept    it   with    him    during  the  first  1000  years.  For  the next  1000  years  Prajapati  kept  it  with  him.  Next,  Indra got  it  from  Prajapati  and   he   used   it    for  3585    years. After  that  Candra  kept  it  for  500  years  with    him,    and then  Varuna  came  in  possession  of  it.  After  using  it  for 100  years  Varuna  gave  it  to  Arjuna,  who  used  it  for  65 years. 4)  Gdndiva     and    Arjuna.     Arjuna  agreed  to  protect  the Khandava  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   Varuna  to  give  the  following  to  Arjuna,  viz., the   Gandlva   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.  Varuna  at  once  made    a  present of  the  above  to  Arjuna.  And,  it  was  with  the  aid  of  this Gandlva,    that    Arjuna    defeated    Indra  at  the  time  of Khandavadaha.    (See    Khandavadaha) .     Arjuna    had taken    a   secret  vow  to  cut  off  the  head  of  anyone  who asked  him  to  give  the  bow  to    some  one   else.     (Karna Parva,  Chapter  69) . In   after  years  Arjuna  won  many  wars  with  the  help  of this  bow.  (See  Arjuna) . 5)  Arjuna  gives  up  Gdndiva.     The  great  Kuruksetra  war, which  shook  Bharata,  to  its  very  foundation  came  to  an end.    Dharmaputra  was  crowned  a  King.  It  was  at  this juncture    that    the    Yadava    dynasty   got    itself  anni- hilated and  Sri  Krsna  entered  mahasamadhi.  Now  the Pandavas  lost  all  interest  in  mundane  life, -and  they set  out  for  the  forest  on  their  great  journey  after  crown- ing Pariksit,  the  grandson  of  Arjuna  as  King.  Their great  travel  took  them  to  the  shores  of  the  Red  Sea. The  Gandiva  was  still  in  Arjuna's  hands.  On  the  shores of  the  Red  Sea  Agni  Deva  appeared  before  the  Panda- vas and  spoke  to  them  "Well,  Pandavas,  I  am  Agni Deva.  Arjuna  requires  the  Gandiva  no  more.  I  got  it from  Varuna  for  Arjuna.  Return  it,  therefore,  to Varuna." 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  Pandavas    continued their  journey.    (Mahaprasthanika    Parva,   Chapter  1). GAlStGA.     The  famous  and  holy  river  of  India. 1)  Origin  and  general  information.     Ganga.  had    its   origin during    the    incarnation    of  Visnu   asVamana.  When Vamana  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.  Gaiiga,  starting from     the   finger  of  Visnu's  feet  fell  in  heaven  (Bhaga- vata) . The  famous  Visriupadi,  the  flowing  water  (tirtha)  of which  washes  away  the  sins  of  the  people  in  the  universe is  the  very  same  Gaiiga  under  discussion.  For  many yugas  (eras)  this  river  confined  itself  to  the  heights  of the  sky,  otherwise  called  Visnupada.  This  particular spot  is  known  as  Dhruvamandala  as  it  is  here  that Dhruva,  son  of  King  Uttanapada,  does,  his  penance. The  seven  sages  who  constantly  go  round  and  round the  Dhruvamandala  take  their  bath  in  this  holy  river. The  course  of  the  river  is  thus:  starting  from  Visnupada it  falls  on  devayana  glittering  with  crores  of  vimanas and  therefrom  it  descends  on  Candramandala  which  it submerges.  It  follows  its  course  again  from  there  divid- ing itself  into  four  tributaries  called  Sita,  Caksus, Alakananda  and  Bhadra  and  then  falls  in  Brahmaloka wherefrom  it  flows  in  all  directions.  Of  the  four  tributa- ries Sita  falls  on  the  head  of  Mount  Meru,  flows  down to  Gandhamadana,  then  circling  through  Bhadrasva varsa  falls  into  the  eastern  sea.  Caksus  falls  on  the peaks  of  mount  Malyavan,  flows  through  Ketumala and  falls  into  the  western  sea.  Alakananda  falls  on mount  Hemakuta,  flows  through  Bharata  Varsa  and  falls into  the  southern  sea.  And  Bhadra  falls  on  the  head of  mount  Srrigavan.  flows  through  Uttarakuru  and  falls into  the  northern  sea.  Alakananda  flows  through Bharata  Varsa  and  is  regarded  as  the  most  sacred  of  the four  tributaries. Gaiiga  which  flowed  through  heaven  fell  on  the  earth after  thousands  of  years  of  its  origin.  (Bhagavata, Pancama,  Skandha,  Chapter  1 7) . 2 )  Why    Garigd   became    Diva's   consort.     Mahavisnu    was once  engaged  at  Vaikuntha  in  a   pleasant    talk  with  his wives,  Laksmi,  Sarasvati  and    Ganga    when  Gaiiga  cast lustful  eyes  on   Visnu,    who,    behind    the    backs    of  the other  two  wives  returned  the    lustful    glances.  Sarasvati could  not  put  up  with    that    situation  for    a    long  time. Therefore,  she  got    up    from    her  seat    and  beat  Gaiiga. Laksmi  tried  to  restrain  Sarasvati  lest  the  quarrel  should become  fiercer.    Angered  at  this    intervention    Sarasvati cursed  that  Laksmi  be  born  on  earth.    Gaiiga  got  angry that  innocent  Laksmi  was    thus   cursed,    and  she  in  her GAKZGA 277 GAisIGA turn  cursed  that  SarasvatI  be  born  as  a  river  on  earth. SarasvatI  did  not  take  the  curse  lying  down,  but  cursed that  Gariga  also  be  born  as  a  river  on  earth  and  take upon  herself  the  sins  of  the  whole  world.  When  all  the three  wives  of  Visnu  got  themselves  thus  into  trouble he  told  them  as  follows  :  "Everything  has  happened  as it  should  have  happened.  Laksmi  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  tulasi,  and be  married  by  an  asura  called  Sarikhacuda,  who  will  be born  as  a  part  of  me.  And,  after  that  you  will  be  turned into  a  sacred  river  called  Padmavatl,  and  leaving  the river  on  earth  your  divine  form  will  return  to  Vaikun- tha."  And,  to  Gariga  Visnu  said  as  follows  :  "You  will go  to  earth  as  a  holy  river  to  wash  off  the  sins  of  people there.  A  king  called  Bhagiratha  will  be  leading  you  to earth,  and  you  will,  therefore,  be  known  as  Bhaglrathl also.  And,  you  remain  there  on  earth  as  the  wife  of  the ocean  of  King  Santanu.  Your  divine  form  will  return to  mount  Kailasa  as  the  consort  of  Siva."  As  for  Sara- svatI, Visnu  asked  her  to  be  born  as  a  river  on  earth, her  divine  form  ultimately  returning  to  Satyaloka  and then  becoming  the  consort  of  Brahma. And,  thus  it  was  that  Laksmi  became  the  consort  of Mahavisnu,  Gariga  of  Siva  and  SarasvatI  of  Brahma. (Devi  Bhagavata,  Navama  Skandha) . 3)  Ganga  bom  on  earth  due  to  the    curse  of  Brahma.  Maha- bhisak,   an    emperor    of  the    Iksvaku    dynasty,    went to  Satyaloka  after  he  had    attained    heaven,  to  worship Brahma.    Ganga    too    happened    to   be    there.    In    the devotional    atmosphere   at    Satyaloka    a  casual    breeze removed    Gariga's    clothes    slightly   from    position,  and Mahabhisak  then  cast  a  lustful  glance    at  her  which  she also  returned.  Brahma,  who  was  observing  this  exchange of  love  got  angry  and  cursed  that    Mahabhisak  be  born as  a  King  on    earth   and    Ganga   as     his   wife.  Ganga prayed  for  redemption   from    the  curse,     and    Brahma told  her  that  she  would  regain  her    old    status  after  she had  delivered  the     Astavasus.    As     the   consequence  of Brahma's  cure  Mahabhisak   was  born  as  King  Santanu in  the  solar  dynasty  on    earth    and  he  married  Ganga. (Adi  Parva,  Chapters  96  and  97). 4)  Bhagiratha  brought  down  Ganga  on  earth.     King  Sagara of  the  solar  dynasty  had  two  wives    called  Sumati  (Vai- darbhi )  and  Kes  inl  (Saibya) .  A  son  called  Asamanjasa was  born  to  KeS  inl,  and    60,000   princes  were    born  to Sumati.  Sagara  drove  out  of  the  country   Asamajfiasaa, 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  Brahma  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 Asvamedha  Yajfia,  and  his    sons   went    round  the  earth with  the  sacrificial  horse.  But,    when    they  reached  the sea-shore  the  horse  disappeared.    When    the  sons  comp- lained 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   Patala,    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  Amsurnan  to  seek  them  out, and  after  an  extensive  search  he  saw  Kapila  at  Patala. Am-'uman  pleased  Kapila  with  laudatory  phrases  and the  latter  returned  to  him  the  sacrificial  horse.  Kapila also  pronounced  the  blessing  that  the  grandson  of  Arii- suman  would  perform  the  purificatoiy  rites  of  Sagara's sons  by  bringing  down  Ganga  to  earth  from  heaven. Aiiis u man  returned  to  the  palace  with  the  horse  and the  asvamedha  was  duly  concluded. From  Amsuman  was  born  Dillpa  and  from  him  Bhagi- ratha. On  becoming  King,  Bhagiratha  handed  over  the reins  of  government  to  his  ministers  and  began  efforts to  bring  down  Gariga  to  earth.  He  did  tapas  for  thou- sand years  on  the  slopes  of  the  Himalayas  when  Gariga asked  him  to  please  Siva  first  as  he  alone  could  face  her (Gariga)  fall  on  the  earth.  Accordingly  he  pleased  Siva by  his  penance  and  Siva  agreed  to  receive  Gariga  on his  head.  With  a  terrific  noise  Gariga  came  down  on Siva's  head.  The  haughty  Gariga  wanted  to  carry  down Siva  also  to  Patala.  Realising  this  ambition  of  her Siva  blocked  her  passage  with  the  result  that  she  wan- dered about  in  Siva's  matted  hair  for  many  years without  finding  an  outlet.  Bhagiratha  again  did  tapas and  pleased  Siva  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,  Hladini,  Pavanl  and  NalinI  towards  the  east,  the next  three,  Sucaksus,  Sita  and  Sindhu  towards  the  west and  the  seventh  tributary  followed  Bhagiratha.  In  this manner  they  progressed  a  great  distance  till  they  reach- ed the  agrama  of  the  sage  Jahnu,  and  the  haughty Ganga  flooded  the  asrama.  The  sage  got  enraged  at this  and  drank  up  Gariga.  But  Bhagiratha  pleased  the sage  who  then  let  out  Ganga  through  his  ears.  Thence- forth Gariga  came  to  be  called  Jahnavl  also.  Gariga again  followed  Bhagiratha  to  Patala  and  made  the  sons of  Sagara  attain  salvation  by  purifying  them  with  her waters.  (Valmlki  Ramayana,  Bala  Kanda,  Cantos  43 and  44  ;  Brahmanda  Purana,  Chapter  97  ;  Devi  Purana, Dvitiya  Skandha  ;  Drona  Parva,  Chapter  60  ;  Anusasana Parva,  Chapter  4  and  Vana  Parva,  Chapter  109) . 5)  Ganga  flowed  into  the  sea.     After  the  purificatory  rites of  the  sons  of  Sagara  were  over,    Bhagiratha   conducted Gariga  to  the  sea  and  with   its   waters    the  sea   became full.   (Vana  Parva,  Chapter  109,  Verses  18-21). 6)  Ganga  set  on  the   thighs   of  Pratipa.     Gariga    once  fell in  love  with  Pratipa,  father  of   Santanu,  and  set  on  his right  thigh  when  he  (Pratipa)    was  doing    penance  on the  banks  of  the  Gariga  for  a  son.  Pratipa  did  not  agree to  Gariga'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  Pratipa  called  his  son  Santanu  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  Pratipa  crowned  Santanu GA&GA 278 GA&GADVARA(M) King  and  left  for  the  forest,  (Adi  Parva,  Chapter  97) . 7)  Astavasus  and  Gaiiga.     While    the    wife  of  Dyau,  one of  the  Astavasus  (eight  Vasus)    was    roaming   about  in the  forest  she  saw  Nandini    (the    divine    cow)    grazing with  her  calf  near    the   asrama   of  Vasistha,    and    she desired  to  have  the  cow  to  be  presented  to  her  intimate friend  JitavatI,     the    daughter   of  King   Us  Inara.    She informed  her  husband,  Dyau    about    this  desire  of  hers, and  Dyau    told    his    relations   about  it.    Next    day    the Astavasus,  in  the  absence    of  Vasistha    at    the  airama, stole  off  Nandini  and  her  calf.    When  Vasistha  returned to  the  asrama  the  cow  and  calf  were   missing,    and    he divined  the  reason  for  it  with  his  divine  eyes.  He  cursed that  the  Astavasus  be  born  as  men    on  earth,  and  when they  prayed  for   redemption    from    the   curse   Vasistha 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  Bhisma  was  this  Dyau) .  The  Astavasus set  out  for  the  earth  to  be  born  as  men  and  on  their way  they  met  Ganga  and  told  her  about  their  curse etc.  Ganga  also  told  them  about  her  curse,  and  permitt- ed them  to  be  born  in  her  womb.  (Adi  Parva,  Chapter 99). 8)  Ganga  became  the  wife  of  Santanu   and  the  Astavasus  were born.  Once  while    hunting  on  the  banks  of  the   Ganga Santanu    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. Santanu    agreed    to    it    and   married  her.  Soon  after  a child  was  born  to  them  and    in    the   very    presence    of Santanu,  she  threw  the  child  into  the    Gaiiga.    As   per previous    condition    Santanu   kept   mum    at    this.  She threw  into  the  river  the   seven     Astavasus,    who   were born    to    her    in    succession.    When   she   was   about  to throw    the    last    eighth    of  the   Astavasus  (Dyau)  into the  river    Santanu    prevented   her.    She   got    angry   at this  and  disappeared  with  the  child.    (Adi  Parva,  Chap- ter 98) . 9)  Santanu   got    back    the    son.    Thirtytwo    years   after, Santanu  went  hunting  again  on  the  banks  of  the  Ganga where  he  saw  the  river   obstructed    in    its    course   with arrows  by  a  handsome  boy.  Santanu    did  not   recognise that  the  boy  was  his  son,  who  had  been   named   Deva- vrata  by  Ganga.  Devavrata  disappeared   after  throwing Santanu  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   Ganga    to    show him  the  boy.  Ganga   appeared  with  her  son  with  beau- tiful   ornaments    on   him  and  spoke  to   Santanu    thus: "This  is  Devavrata,  the  eighth  son  whom  you  entrusted to  me.  He  has  mastered    everything     in   archery   from Vasistha,    and    he    is    Dyau    (the  vasu)    son  of  Aiigi- ras  reborn.  You  may  please  take  charge  of  him."  After saying  this  she  returned  to  heaven.    (Adi  Parva,    Chap- ter 100) . 10)  Ganga  and  Subrahmanya.    (See  under    Subrahma- nya). 11)  Ganga  and  Bhisma.    (See  under  Bhifma) . 12)  Greatness  (divine  nature)    of  Ganga.  Mahabharata  has (AnuSasana    Parva,    Chapter  26),  the  following  on  the greatness  of  Ganga. — If,  after   death,    the    bones  of  the   dead  are  deposited in  Ganga  the  departed  will  attain  heaven.  Even  if  one had  sinned  throughout  his  life  he  would  attain  Visnu- pada  (heaven)  if  he  worshipped  Ganga.  Bathing  in  the Ganga  is  as  beneficial  as  performing  hundred  yajnas. As  long  as  the  bones  of  one  remain  in  the  waters  of  the Gaiiga  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. Gaiiga  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  Ganga  are  on a  par  with  each  other.  God  attaches  more  importance to  him  who  has  fallen  into  the  Gaiiga  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  Gaiiga on  his  body  will  get  the  lustre  and  glow  of  the  devas, and  her  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  Gaiiga water  will  be  swept  away.  It  should  be  known  that Ganga  water  can  wash  off  all  sins  and  purify  mortals. The  Agni  Purana  (Chapter  110)  has  the  following  on this  subject. Through  whatever  places  the  Gaiiga  flows  those  places become  sublime  and  sacred.  Gaiiga  is  the  refuge  of  all created  beings  who  aspire  for  the  final  good.  If  Gaiiga is  worshipped  daily  it  will  save  families  both  on  the mother's  and  the  father's  side  from  evil  fate.  To  drink Gaiiga  water  is  better  than  the  observance  of  a  thou- sand lunar  months.  If  one  worships  Gaiiga  for  a  month one  will  derive  all  the  benefits  of  having  performed  all the  yajnas.  Even  the  blind  (the  ignorant)  who  worship Gaiiga,  will  attain  equal  status  with  the  devas.  The sight  of  Ganga,  contact  with  its  waters  and  drinking Gaiiga  water  will  purify  people  in  thousands  and  lakhs. 13)  Ganga   and  Rddhd.    Gaiiga   is  Radha  and  Krsna  li- quidified  into  water.  Once  ingoloka  Radhadevi  attempt- ed    to     drink    Gaiiga    dry,    who,    terror-stricken,    hid herself  at    the     feet    of    Sri    Krsna,    and    the    whole world    experienced   difficulties    due    to  non-availability of  water.  Sri  Krsna  came  to  know  of  the  situation    and made  Gaiiga  appear  again  on   earth.     (Devlbhagavata, Navama  Skandha) . 14)  Symbols  and  vehicle  of  Ganga.  Gaiiga,  white  in  colour rests  on   makaramatsya    (a    variety    offish)  holding  in her  hands  a  pot  and  lotus  flowers.   (Agni  Purana,  Chap- ter 50) . 15)  Synonyms  of  Ganga  used  in   the  Mahabharata.    Akasa- gariga,        Bhaglrathasuta,        Bhaglrathi,     Sailarajasuta, Saivasuta,  Devanadi,  HaimavatI,  Jahnavl,  Jahnukanya, SamudramahisI,  Tripathaga,  Tripathagaminl. 16)  Synonyms  of  Ganga. Gaiiga    visnupadl     jahnutanaya  suranimnaga  / Bhaglrathi    tripathaga  Trisrota  bhismasurapi   // (Gaiiga,  Visnupadl  Jahnutanaya,  Suranimnaga,  Bhagl- rathi,   Tripathaga,  Trisrota,  Bhismasu).    (Amarakosa). GAlNlGADATTA.   See  Bhisma. GA&GADVARA  (M) .  The  place  or  locality  in  the  Indo- Gangetic  plane  where  the  river  Ganges  falls  from  the Himalayas.  This  place  is  known  as  Haridvara  also. arHidvara  has  an  epic  importance. GASIGAHRADA(M) 279 GARBHA(M) (1)  It   was   here    that   King    Pratlpa    did  tapas.    CAdi Parva,  Chapter  97,  Verse  1) . (2)  Sage  Bharadvaj  a  had  stayed  on    the   banks    of  the Ganga,  at  Haridvara.    (Adi  Parva,  Chapter  129,    Verse 33). (3)  Arjuna  visited  Haridvara  during  his  tour  or  Pilgri- mage.   (Adi  Parva,  Chapter  213). (4)  This  is  the  entrance  to  heaven.  A  bath  here    in  the Koti  tirtha    is    as    beneficial    as    the  Pundarika   Yajna. (Vana  Parva,  Chapter  34,  Verse  27) . (5)  Sage  Agastya  and   his     wife   Lomapada    once  did tapas  here.    (Vana  Parva,  Chapter  97,  Verse  1 1) . (6)  It  was  here  that  Siva  appeared  to  Jayadratha,  who did  tapas.    (Vana  Parva  72,  Verse  24) . (7)  Daksaprajapati    had    once    performed    tapas    at Kanakhala  in  Haridvara.     (Salya    Parva,    Chapter   38, Verse  27). (8)  Those   who   bathe   at    KuSavarta,    Vilvaka,    Nila- parvata   and     Kanakhala    in     Haridvara   will     attain heaven.    (Anusasana  Parva,  Chapter  25,  Verse  13) . (9)  Bhisma  did  the  funeral   rites   of  his   father   at    the mouth  of  the  Ganga.    (Anusasana    Parva,    Chapter   34, Verse  11). (10)  Dhrtarastra,  Gandhari,  Kunti  and  others    died   in wild  fire  in  the  forest  at  Garigadvara,    and   Yudhisthira conducted  their  funeral  rites  there  itself.    (Airamavasika Parva,  Chapter  39,  Verse  14) . GA&GAHRADA  (M) .  A  sacred  place  on  the  limits  of Kuruksetra.  There  is  a  terribly  deep  whirlpool  of  the river  Ganges  here  and  that  depth  of  the  river  is  con- sidered to  be  equivalent  to  three  crores  of  sacred  places. (Vana  Parva,  Chapter  83,  and  Anusasana  Parva, Chapter  25) . GAKIGAMAHADVARA  (M) .  The  particular  spot  on the  Himalayan  peak  wherefrom  Ganga,  starts.  Those who  go  there  die  in  ice-falls.  Only  Nara  and  Narayana have  crossed  this  place.  (Udyoga  Parva,  Chapter  111, Verse  16). GA&GASAGARASAMGAMAM.  A  sacred  tirtha,  a     bath in  which  is  as  beneficial  as  the  performing  often   Asva- medha  yajnas.    (Vana  Parva,  Chapter  35,  Verse  4) . GAKIGASARASVATISAMGAMA  (M).  A  sacred  tirtha at  Prayaga.  Those  who  bathe  in  this  tirtha  will  attain heaven.  (Vana  Parva,  Chapter  48,  Verse  38) . GAisIGAYAMUNASAMGAMA  (M) .  A  sacred    tirtha   in Prayaga.     Bathing    in  the    tirtha   is    as   beneficial    as performing    ten     A<vamedha   yajnas.      (Vana     Parva, Chapter  85,  Verse  4) . GA&GEYA  I.  See  under  Bhisma. GAlvIGEYA  II.  Subrahmanya   (See  under  Subrahmanya) . GAKIGODBHEDA  (M) .  A  sacred  place  where  fasting for  three  nights  will  give  the  results  of  a  Vajapeya yajiia,  and  he  who  fasts  here  will  become  one  with  the universal  soul.  (Vana  Parva,  Chapter  84,  Verse  5) . GAT^ITA  A.  Visvadeva,  who  used  to  calculate  the  course of  time  and  ages.  (Anusasana  Parva,  Chapter  91, Verse  36) . GARBHA.  A  son  of  Bharata,  the  son  of  Dusyanta. Suhotra,  Suhota,  Gaya,  Garbha  and  Suketu  were  the five  sons  of  Bharata.  (Agni  Purana,  Chapter  278) . GARBHA  (M).  The  Puranas  have  described  the  views of  sages  about  the  origin  of  atman  in  woman's  womb. Asitamahamuni  stated  the  following  about  the  birth  of a  child  to  King  Janaka.  (Brahmanda  Purana.  Chapter 48) .  Of  the  seven  elements  in  the  human  body,  viz., Rasa,  Rakta  (blood) ,  Marhsa  (flesh) ,  Medas  (fost) , Asthi  (bone) ,  Majja  (marrow)  and  Sukla  (seminal fluid)  the  last  one,  Sukla,  is  the  most  valuable.  Brahma- bija  (the  seed  for  production)  is  contained  in  Sukla. From  the  food  we  consume,  blood  and  the  seminal  fluid take  their  nutrition.  The  Sukla  emitted  during  coitus enters  the  womb  of  the  woman  propelled  as  it  were  by Krostavayu.  It  takes  only  one  night  for  the  Sukla  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  Sukla  is  high- er, the  offspring  will  be  boy.  If  blood  and  Sukla  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  ori- ginate in  the  mind.  During  the  seventh  month  the  ten vayus  (winds)  on  the  basis  of  the  nervous  system.are released,  and  the  child  experiences  glimpses  of  its  pre- vious 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  Purana  the  process  is  a  little different  : When  Jiva  (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)  arid  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  experi- ence 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  in- herit 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 GARDABHI 280 GARHASTYA system  and  lukla    are    the    contributions    of  the  atman. (Agni  Parana,  Chapter  369) . GARDABHI.     A  son  of  VisVamitra    who   was  a  brahma- vadi.  (Chapter  4,  Anusasana  Parva,  M.B.) . GARGA. 1)  Genealogy.     Descended  from  Visnu    thus; — Brahma- Atri-Gandra-Budha-Pururavas-Ayus-Nahusa-Puru-Jana- mejaya-Pracinvan-PravIra-Namasyu-Vltabhaya  -Sundu- Bahuvidha  -Sarhyati  -Rahovadi  -  Raudrasva  -Matinara- Santurodha  -Dusyanta  -Bharata-Suhotra  -Suhota  -Gala- Garda-Suketu-Brhatksatra-Garga. 2)  Birth.     Brhaspati  once   approached,    on  the  crest  of a  wave  of  lust,     Mamata,    his  brother's    wife    who  was pregnant  then.  The  child  from  the  mother's  womb  said 'no'  to  the  move.  But,    Brhaspati    cursed    the  child  and had  his  own   way   with    Mamata.    Thus    two    children developed  in  her  womb.  Just  after   delivering  the  child- ren the  mother  went  away  leaving    the  child   by  Brhas- pati behind.  The  Devas    took   charge    of  the    forsaken child    and    named  him   Bharadvaja.    Ultimately     they handed  over  the    child    (Bharadvaja)  to  king  Bharata, the  famous  son  of  Dusyanta.  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  Bha- radvaja   as    adopted    son.      (Bharadvaja    is    known   by another  name  also,   Vitatha) .    From   Vitatha  was  born Manyu,    from   Manyu    Brhatksetra      from  Brhatksetra Jaya   and    from  Jaya   Garga.    The    famous  Rantideva was  the  grandson  of  Nara,  (the   brother   of  Garga)  and son  of  Sarhkrti.   A  son    called    Sani  was   born  to  Garga after  which  he   took  to  Sannyasa.    (Bhagavata,  Dasama Skandha,  Chapters  20  and  21). 3)  Tddavaguru.     In  course  of  time  Garga  became  precep- tor of  the  Yadavas.  Sri  Krsna  and  Balabhadrarama  who had  returned  to    Mathura   from   Ambadi   were   sent  to sage   Sandipani    in  obedience    to   the   advice  of  Garga. (Bhagavata,  Navama  Skandha) . 4)  Garga  and  Mucukunda.  Garga  once  visited  Mucukunda, son  of  Ma.ndha.ta  at  his  palace,  and    very  much  pleased with  the    devoted    reception   accorded    to   him    blessed Mucukunda  that   one    day   he  would    see  Sri  Krsna  in person.    It  was  according    to    this   blessing    that  Mucu- kunda, while  asleep  once  in  a  cave  had  a  sight  of  Krsna. (See  under  Mucukunda). 5)  Importance  of  Garga.     A   number     of    reputed     sage visited  Sri  Rama  on   his    return    to   Ayodhya   from  the forest.  Amongst  them  were  present  Kausika,  Yavaknta, Raibhya,  Kanva  and  Garga   with  their  numerous  disci- ples. (Uttara  Ramayana) . 6)  Garga,  a  scholar  in  astronomy.     There  is  a  place  called Gargasrota  on  the  banks  of  river  Sarasvati.    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    Prthu. (Sand  Parva,  Chapter  59,  Verse  111). 7)  Other  information.     (1)      While    the    great    war   was raging  Garga  visited  Kuruksetra  and  advised  Drona  to end  the  war.  (Drona  Parva,  Chapter  19) . (2)  He  advised  King  Vis  vavasu  about  eternity.  (Sand Parva,  Chapter  318,  Verse  49). (3)  He  spoke  about  the    greatness    of  the  world  (Vis - vamahima)  to  Yudhisthira.     (Anusasana    Parva   Chap- ter 18). GARGASROTA.  See  under  Garga,  Para  6. GARGA YANI.  See  under  Gurupararhpara. GARGl.  A  celebrated  brahmavadini  born  in  the  family of  Garga. GARGYA  I.    (TRIJATA)  GARGA.     A  famous   sage. 1)  Birth.     He  was  one  of  the  sons  of  Visvamitra.  (Sloka 55,  Chapter  4,  Anusasana    Parva).     (For  genealogy  see under  Visvamitra) .    He  became    gradually  the  priest  of Gudavas.  He  has  written  a   famous  book  called   Garga- smrti.    Valmlki    Ramayana     mentions  that    Gargya    is known  as  Trijata  also. 2)  How  he   became  prosperous.     Sage   Gargya   had  many children.  It  was  while  he  was    staying   in  the  forest  with his  wife  and  children  that  Sri  Rama  came  to  that  forest for  Vanavasa.  The  news  of  the  exile  of  Sri  Rama  spread like  wild-fire  and  many  brahmins   flocked    to    the  place and  Sri  Rama  gave  them  immense  riches.    Wife  of  Gar- gya 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  imple- ments sent  him    post-haste    to  the   place    of  Sri  Rama. Trijata  as  soon  as  he  came  to  the  presence  of  Rama  told him  the  purpose  of  his  visit.    Huge   herds    of  cows  were then  grazing  on  the   banks   of  the   Yamuna   river.   Sri Rama  told  Gargya  to  take  a   stump    and  throw    it  with all  his  strength.  He  did  so  and  Sri    Rama   gave  him  all the  cows  grazing  up  to  the  place   where    the  stump  fell. It  was  a  big   lot    and   Gargya  became   prosperous  from that  day  onwards.  (Sarga  32,  Ayodhya  Kimda,  Valmlki Ramayana) . 3)  Gargya' s  precepts  on   Dharma.     The   following  are  the precepts    laid  down   by   Gargya   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  yajna  with   a  pure  mind    and    pure  body. (M.B.  Anusasana  Parva,  Chapter  127). 4)  Gargya 's  place  in  the  line  of  preceptors.  Vyasa  expound- ed   the  Vedas  to   Vedamitra,    Saubhari   and    Sakalya. Sakalya  taught  what  he    learnt    to  Vatsyayana,   Maud- galya,  Sali,  Adisisira,    Gokhali    and   Yatukarna.  Yatu- karua  taught  Nirukta  to  Baskala,  Kraunca.Vaitala,   and Viraja.   Baskala  combined  all  the   other    branches    to- gether  and   made    'Balakhilya? akha'    and    taught  it  to Balayini,     Gargya    and     Samsara.    The    Rgvedacaryas are  those  from  Vyasa  to  Sarhsara.  (Bhagavata,    Dasama Skandha). 5)  Indrasabhd  and  Gargya.     Gargya  was  a    shining  mem- ber of  the    Indrasabhiii.    (Sloka    18,    Chapter  7,    Sabha Parva,  M.B.) . GARGYA    II.     See  under  Balaki. GARGYA  (M).  A  place  of  habitation  of  ancient  Bha- rata. This  place  was  captured  by  Sri  Krsna.  (Chapter 1 1 ,  Drona  Parva) . GARHAPATI  I.  Anagni(fire).  (Sloka  6,  Chapter  74, Adi  Parva) . GARHAPATI  II.  One  of  the  seven  fathers.  The  seven fathers  are:  Vairajas,  Agnisvattas,  Giirhapatis,  Soma- pas,  Eka^rngas,  Caturvedas  and  Kalas.  (Chapter  11, Sabha  Parva,  M.B.) . GARHASTYA.  The  Grhasthai'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 GARISTHA others  unless  and  until  it  is  given    to    him.     (Sloka     3 Chapter  31,  Adi  Parva) . GARISTHA.     A    sage    worshipping  Indra  in    his  assem- bly.   (Sabha  Parva,  Chapter  7,  Verse  13). GARUDA.     King  of  birds. 1)  Genealogy.     Descended    from  Visnu    thus: — Brahma — Marici — Kasyapa — Garuda. 2)  Birth.     Kasyapa,  grandson  of    Brahma    and   son    of Marici  married  the    eight    daughters   of   Daksa    called Aditi,  Did,  Danu,  Kalika,  Tamra,  Krodhavasa,    Manu and    Anala.    And    to   Tamra  five  daughters  were  born, viz.  KrauncI,  Bhasi,  Syeni,  Dhrtarastrl  and    Suki.    Out of  the  five  women  KrauficI  became  mother  of  the  owls, Bhasi  delivered   the  bhasas    (types  of  birds)  and    from Syeni  were  born  vultures  and  kites.  Harhsa,  Kalahamsa, Koka  etc.  are  children  of  Dhrtarastri.  From   Suki   was born  Nala    and  from  Nala,  Vinata;  Aruna  and  Garuda were  the  two  sons  born    to    Vinata.     (Valmlki    Rama- yana,  Aranyakanda,  Canto  15). There  is  a  story  in  the  Mahabharata  about  the  birth  of Aruna  and  Garuda.  Kasyapa  who  was  much  pleased with  the  service  of  Vinata  and  Kadru  asked  them  to select  any  boon  they  desired.  Kadru  chose  to  have  a thousand  nagas  as  her  children  while  Vinata  chose  to have  two  sons  more  powerful  and  heroic  than  the  thou- sand sons  of  Kadru.  After  granting  them  the  boon Kasyapa  retreated  into  the  forest. After  some  time  Kadru  laid  thousand  eggs  and  Vinata two  eggs.  Both  of  them  kept  their  eggs  in  hot  pots.  In the  500th  year  the  eggs  of  Kadru  hatched  and  thousand serpents  of  various  kinds  emerged  out  of  them.  But Vinata's  eggs  did  not  hatch  yet,  and  the  sight  of  Kadru playing  with  her  children  pained  Vinata  much.  She, therefore,  broke  open  one  of  her  eggs  in  secret,  and  a half-grown  child  stepped  out  of  it.  That  child  was Aruna.  Aruna  got  angry  that  Vinata  forced  open  the egg  prematurely.  He  told  her  that  as  punishment  there- of she  would  become  a  slave  of  Kadru.  But,  Aruna granted  her  redemption  from  the  curse  thus:  After  an- other 500  years  the  remaining  egg  of  yours  will  hatch and  a  son  endowed  with  exceptional  power  and  pro- wess will  be  born  to  you.  He  will  liberate  you  from slavery."  After  telling  his  mother  so  much  Aruna  rose to  the  sky  where  he  became  the  charioteer  of  the  Sun. (Adi  Parva,  Chapter  16.  See  also  Para  6  infra) . After  500  years  the  egg  broke  itself  open  and  out  came Garuda  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  Garuda  and  also  that  he  was  equally  effulgent as  himself  (Agnideva) .  Then  all  of  them  went  to Garuda  and  lavished  on  his  head  all  possible  blessings, and  Garuda,  as  requested  by  them,  controlled  his  efful- gence and  returned  to  his  mother.  (Adi  Parva,  Chap- ter 23). 3)  Slavery  of 'Vinata:  The  churning  of  the  Milk-ocean was  done  before  Garucla  was  born.  Indra  got  a  horse named  Uccaihsravas  from  the  Ocean  of  Milk.  Between Kadru  and  Vinata  a  dispute  arose  as  regards  the  colour of  the  horse's  tail,  Kadru  saying  that  it  was  black  while Vinata  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  naga  sons  of  Kadru  hung  on  to  the  tail GARUDA of  the    horse  the  tail  appeared  to  be  black   and  Vinata lost  the  bet  and  became  Kadru's  slave. It  was  at  this  juncture  that  Garuda  was  born,    and    he felt   highly    mortified    to    find  his  mother  working  as  a slave   of  Kadru. Kadru  and  her  naga  sons  once  ordered  Vinata  to  carry them  to  the  naga  residence  in  the  middle  of  the  ocean, called  Ramaniyaka  (Ramanam).  Accordingly  Vinata carrying  Kadru  on  her  shoulders  and  Garuda  carrying Kadru's  sons  on  his  shoulders  rose  up  in  the  sky.  But, Garuda  did  not  relish  the  slavish  work,  and  he,  carry- ing with  him  the  nagas,  flew  up  to  the  sun's  orbit.  The naga  children  fainted  due  to  the  excessive  heat.  But,  on the  request  of  Kadru  Indra  sent  heavy  rain  and  the nagas  regained  consciousness.  By  then  they  had  reached Ramaniyaka  island. 4)  Attempt  at  freeing  Vinata  from  thraldom.  Garuda,  ex- tremely pained  at  the  pitiable  plight  of  his  mother,  one day  asked  Kadru  what  price  she  and  her  children demanded  for  freeing  Vinata  from  slavery,  and  Kadru demanded  Amrta  from  Devaloka  as  the  price. Garuda  decided  to  get  it  and  informed  his  mother about  his  decision  to  fly  to  Devaloka.  But,  what  about food  till  he  reached  Devaloka?  Vinata  solved  the  pro- blem by  advising  Garuda  to  eat  the  nisadas  he  will meet  on  his  way  to  Devaloka  at  the  island  called Nisadalaya,  at  the  same  time  specially  forbidding  him from  eating  on  any  account,  brahmins  who  might  be there,  at  Nisadalaya.  How  to  distinguish  brahmins from  others,  queried  Garuda,  and  his  mother  replied by  pointing  out  that  the  brahmin  will  burn  the  throat of  him  who  tries  to  eat  him,  like  fire.  Then  Vinata blessed  her  son  that  his  wings  would  be  protected  by Vayu,  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)  Gafuda  to  Devaloka.  After  saluting  his  mother Garuda  set  out  on  his  quest  for  Amrta.  All  the  fourteen worlds  shook  at  the  lashing  of  his  wings.  He  reached Nisadalaya,  where  while  consuming  whole  lots  of  Nisa- das a  brahmin  and  his  wife  also  happened  to  get  into his  throat.  Garuda  felt  their  presence  immediately  in his  throat  and  requested  them  to  get  out  of  his  mouth. Accordingly  they  got  out  and  also  blessed  Garuda,  who continued  on  his  journey. Next  Garuda  reached  the  forest  where  his  father Kasyapa  was  engaged  in  tapas.  He  told  him  about  his mission  and  requested  him  for  something  to  eat. Kasyapa  replied  thus: —  "You  see  a  pool  wherein  an elephant  and  a  tortoise  are  living  for  long  as  enemies. Long  ago  two  brothers  Vibhavasu  and  Supratika  quar- relled over  their  paternal  wealth  and  at  the  height  of it  Vibhavasu  cursed  Supratika  to  become  an  elephant when  Supratika  pronounced  the  counter  curse  that Vibhavasu  should  turn  out  to  be  a  tortoise;  You,  my son  Garuda  may  eat  that  elephant  and  tortoise.  'May your  journey  for  Amrta  be  crowned  with  success. Now,  Garuda  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 Garuda  did  not  find  a  convenient  place  to  sit  down  to eat  his  food.  While  continuing  the  journey  Garuda  saw a  big  tree,  its  branches  spread  out  in  a  circumference GARUDA 282 GARUDA of  a  hundred  yojanas.  But,  as  soon  as  Garuda  set  foot  on a  branch  of  the  tree  it  (branch)  crumbled  down.  On that  broken  branch  were  the  sages  called  Balakhilyas doing  tapas  hanging  their  heads  down.  Fearing  that  the sages  might  fall  down  Garuda  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  Gandhamadana and  saw  Kasyapa,  who  apologised  to  the  Balakhilyas on  behalf  of  his  son  and  also  explained  to  them  about his  mission.  The  Balakhilyas  were  pleased  and  they  left the  place  for  the  Himalayas.  As  advised  by  Kasyapa Garuda  deposited  the  branch  of  the  tree  on  an  unin- habited mountain  peak.  Garuda  ate  the  elephant  and the  tortoise  there,  and  therefrom  flew  to  Devaloka  (Adi Parva,  Chapter  29,  30) . 6)  Balakhilyas  cursed  Indra.  Even   before    the    arrival    of Garuda   ill  omens  began  appearing   in  Devaloka.  Indra asked  Brhaspati  for    explanation  about    the   ill   omens. Brhaspati   with   his   divine  eyes    saw  Garuda  approach- ing  Devaloka   for   Amrta,    and    he   told    Indra    about Garuda  born  out  of  the  powers  of  the  tapas  of  Kasyapa arid  the  Balakhilyas.  He  also  told  that    such   a   fate    as the   present   one    befell    Indra  due    to   a   curse   of  the Balakhilyas.    Indra  and   the    other    Devas  stood  guard over   the   pot    of  Amrta  ready   to    repel   all     possible attacks. There  was  a  reason  for  Canada's  birth  from  the  powers of  the  tapas  of  the  Balakhilyas,  and  also  for  Indra  to be  put  into  the  present  predicament  due  to  the  curse of  the  Balakhilyas.  Kasyapaprajapati,  a  long  time  ago, began  a  terrific  yajna  for  a  son,  and  Indra  and  the Balakhilyas  who  numbered  more  than  60,000  were deputed  by  Kasyapa  to  collect  firewood  for  the  yajna. The  Balakhilyas  were  only  of  the  size  of  a  thumb,  and Indra  who  very  easily  collected  all  the  firewood  needed for  the  yajna  laughed  at  the  tiny  Balakhilyas  who  were carrying  small  twigs  etc.  for  firewood.  Angered  at  the insult  the  Balakhilyas  removed  themselves  to  another place  nearby  and  began  a  yajna  directed  against  Indra who  alarmed  at  it  sought  the  help  of  Kasyapa  who  then held  peace  talks  with  the  Balakhilyas.  They  transferred their  yagasakti  (yajnic  powers)  also  to  Kasyapa  and agreed  to  be  satisfied  with  the  condition  that  as  the result  of  Kasyapa's  yajna  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  Balakhilyas. After  the  yajna  was  over  Vinata  came  to  Kasyapa  and he  blessed  her  with  a  son  wishing  that  he  should  be- come exceptionally  strong  and  powerful,  and  that  was Garuda.  (Adi  Parva,  Chapter  30). 7)  Amrtakalasapaharanam.      (The     pot    of  nectar    carried away) .    Garuda     approached    the   pot   of  nectar,    and Visvakarma  who  attacked  him    first  was  felled    to   the ground.    The   dust    storm    raised    by    the    waving    of Canada's   wings   blinded    everybody.    The  Devas    and Indra,  nay,    even    the    sun   and    the    Moon    lined    up against  Garuda,  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.  Garuda  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.  Mahavisnu,  who  became  so much  pleased  with  the  tremendous  achievements  of Garuda  asked  him  to  choose  any  boon.  Garuda requested  Visnu  that  he  should  be  made  his  (Visnu's) vehicle  and  rendered  immortal  without  his  tasting amrta.  Both  the  boons  were  granted. 8)  Garuda  and  Indra  became  friends.   Indra    hit    with    the Vajra  (his  special  weapon )  the  wings    of  Garuda   who was  returning  from  Visnu.    It  did  not  wound  his    body, but    a  feather  of  his  fell  in    the  atmosphere.  Everybody who  saw  the  feather  acclaimed  Garuda  as  Suparna  (he with  the  good  wings) .  Indra    was   wonder-struck,    and he  approached  Garuda  and  requested  that    they   should be  friends  in  future  and  the    pot  of  nectar  be  returned. Garuda    replied    that    the  nectar    would  be  returned  if he  was  granted  the  power  to  make  nagas  his  food,    and Indra  blessed  him    that  he    would    live    by    consuming nagas.  And  then  Garuda  told  Indra  thus  :  "I  took    this pot  of  amrta  not  for  my    own  use.  The    nagas    cheated my  mother  and  made  her  a  slave,  and  she  will  be   freed if  only  this  pot  of  nectar  is  given  to  them    (nagas) .  You may  snatch  off  the  pot   from    the    nagas;    I    shall    not object  to  it." Indra  and  Garuda  thus  became  friends  and  the  former followed  Garuda  on  his  way  back  home. 9)  Garuda  handed  over  the  pot  of  amrta    to-  the   nagas   and Indra  cheated  them  of  it.  Garuda  handed  over    the  pot  of nectar  to    the   nagas,   who    on   the   suggestion    of  the former  placed  the  pot  on  darbha  grass    spread    on    the ground.  Also,  in  accordance  with  Garuda's  advice    that they  should  take  a  purificatory  bath  before   tasting    the amrta  the  nagas  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  nagas  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     nagas      became      double-tongued (dvijihvas) .  And,  thus    Garuda   redeemed    his    mother from  slavery.     (Adi  Parva,  Chapter  34). J.O)  The  Jig  tree  which  Garuda  broke  with  his  beaks  and Lanka.  It  has  been  noted  above  that  Garuda  on  his way  to  Devaloka  rested  on  a  fig  tree.  That  fig  is called  Subhadra  in  Valmiki  Ramayana. Ravana  saw  the  fig  tree  around  which  sages  were  sitting and  which  bore  marks  made  by  Garuda  sitting  thereon. (Valmiki  Ramayana,  Aranyakanda,  Canto  35,  Verse 26). There  is  some  connection  between  this  tree  and  Lanka. Garuda  had,  as  directed  by  Kasyapa,  deposited  in  the sea  the  branch  of  the  tree  on  which  the  Balakhilyas hung  in  tapas  and  with  which  Garuda  flew  hither  and thither  fearing  about  the  safety  of  the  Balakhilyas.  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 Lanka.  (Kathasaritsagara,  Kathamukhalariibaka, Tarariga  4) . GARUDA 283 GARUDA 1 1 )  Garuda,  Saubhari  and   Kaliya.    Garuda    had     always entertained    great    hatred   against   the  nagas,  and    now Indra's  permission  having  been  obtained  by  him  to    eat die  nagas  for  food,  Garuda  decided  to  launch  a    regular naga-hunting  expedition.  He  began     eating    the    nagas one  by  one.  Alarmed  at  this  the  nagas  planned  for  their security  in  a  conclave,    and    approached   Garuda  with the  proposal  that    one    naga  would    go    to    him   daily to  serve  as  his  food  instead  of  his  indiscriminate    killing of  them.  Garuda  accepted    their'  proposal.  After   some time  the  nagas  proposed    to  Garuda    that    they   would conduct  a  sarpa-bali  (sacrifice  of  serpents)    and    submit the  food  got  out  of  the  bali    to    him  so    that    his  naga- hunting  might  be  stopped  for  ever.    Garuda   agreed    to this  also.  According  to  the    new    agreement    daily   one naga     began     going   to    Garuda    with    the     food  got out  of  the  bali. But  Kaliya  alone  did  not  agree  to  the  programme  as  he did  not  recognise  Garuda  to  be  superior  to  him  in power.  And,  Garuda,  who  wanted  to  teach  the  haughty Kaliya  a  lesson  challenged  him  to  fight,  and  the  fight took  place  in  river  Kalindl,  Kaliya's  abode.  During the  fight  the  lashing  of  Garuda's  wings  raised  the water  in  Kalindl  up  in  the  sky  and  it  drenched  the sage  Saubhari  all  over,  who  was  performing  tapas  on the  banks  of  Kalindl.  Saubhari  cursed  that  the  body of  Garuda  be  shattered  into  a  thousand  pieces  if  ever he  entered  that  area  in  future,  and  thenceforth  the place  became  a  prohibited  area  for  Garuda.  During after  years  Kaliya  was  put  up  at  this  place. A  kadamba  tree  alone  outlived  the  eflect  of  the  poison of  Kaliya.  The  tree  could  outlive  the  deadly  poison because  Garuda  had  rested  on  it  on  his  way  back  from Devaloka  with  amrta.  (Bhagavata  dasama  Skandha) . 12)  Relationship    of  Garuda    with     the  kings  of  the  solar dynasty.  King  Sagara  of  the  solar  dynasty    was     married to  Sumati,  the  elder  sister  of  Garuda,   and   there   is    a story  behind  the  marriage. There  was  once  a  king  called  Subahu  in  the  solar dynasty.  He  married  one  Yadavi,  but  for  many  years they  had  no  issues.  Yadavi  had  become  old  by  the time  she  conceived  a  child  as  the  result  of  many yajfias  etc.  But,  Subahu's  other  wives,  viz.  co-wives of  Yadavi,  did  not  like  the  prospects  of  Yadavi becoming  a  mother.  They  administered  poison  to  her with  the  result  that  Yadavi  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 Subahu  died  rather  soon  and  Yadavi  prepared herself  to  follow  him  in  the  funeral  pyre.  But,  the sage  Aurva  prevented  her  from  self  immolation  speak- ing to  her  thus  :  "You  shall  not  act  rashly.  The  child in  your  womb  will  become  a  famous  emperor  and  rule over  the  whole  world." Yadavi  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  Garuda  when  he  was living  as  a  boy  in  Aurva's  asrama,  and  there  is  a  story behind  the  marriage,  a  story  which  related  to  the  time when  Garuda  was  not  born. Vinata,  mother  of  Garuda,  while  she  was  working  as  the slave  of  Kadru,  one  day  went  into  the  woods  to  collect firewood  for  her  mistress.  In  the  terrible  rain  and storm  that  ensued,  Vinata  lost  her  track  and  wandered in  the  forest  for  many  days  before  she  could  take  shelter in  the  asrama  of  a  Sannyasin.  The  pious  man  felt  sorry for  poor  Vinata  and  blessed  her  that  a  son,  who  would be  able  to  win  freedom  for  her  would  be  born  to  her. Garuda  was  the  son  thus  born  to  her. Before  the  birth  of  Garuda  when  Kas'yapa  and  Vinata were  living  together  with  their  daughter  Sumati  the  boy sage  Upamanyu,  son  of  Sutapas,  went  to  them  and  told Kasyapa  thus:  "While  touring  round  the  earth  I  wor- shipped the  pitrs  at  Gaya  and  I  have  been  told  that  they (Pitrs)  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.  Vinata  did  not relish  this  proposal.  Upamanyu  got  angry  at  the  re- jection of  his  offer  and  cursed  Vinata  saying  that  if Sumati  was  given  in  marriage  to  any  other  brahmin  boy she  (Vinata)  would  die  with  her  head  broken  into pieces. It  was  during  this  period  when  Vinata  was  in  a  fix about  the  marriage  of  Sumati  that  Garuda  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  Ksatriya;  but  where  to  find  an  eligible  Ksatriya boy?  At  this  stage  Vinata  asked  him  to  go  and  meet  the Sannyasin,  who  had  promised  her  an  illustrious  son,  in the  forest  and  this  Sannyasin  directed  Garuda  to  Aurva, for  advice  and  guidance.  When  Garuda  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  Garuda  became  re- lated to  the  Kings  of  the  Solar  dynasty.  (Brahmanda Purana,  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  Amsuman,  the  grandson  of  Sagara  was going  around  the  world  to  find  out  these  60,000  sons  he met  Garuda  on  the  way,  and  it  was  he  who  advised  that the  waters  of  Gariga  should  be  brought  down  on  earth so  that  the  dead  sons  of  Sagara  might  get  spiritual redemption.  (Valmiki  Ra.ma.yana,  Balakanda,  Chap- ter 41). 1 3)    Garuda's  conceit  laid  low.     A  very  beautiful  daughter, Gunakesi,  was  born  to  Matali,  the  charioteer  of  Indra. In  the   course   of  his  search  for  a  suitable  husband  for Gunakesi  he   came  to   Patalaloka    in    the  company  of Narada,   and    there  Matali  selected  a  noble  naga  called Sumukha  as  his  prospective    son-in-law.    But   a    month before  Garuda  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. Narada  and  Matali  met  Sumukha  at  the   abode    of  his grandfather  Aryaka,     who  was  very   glad  to  marry  his grandson  to   Matali's   daughter.     But,    the    threat    of Garuda  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  Mahavisnu.  Indra  gave  an  extension  of  life to  Sumukha  and  he  wedded   Gunakesi.    The  marriage enraged    Garuda    so    much    that    he    went  to  Indra's GARUDA 284 GARUDA assembly  and  insulted  both  Indra  and  Visnu  at  which Visnu  extended  his  right  hand  to  Garuda  asking  him whether  he  could  hold  the  hand.  And,  when  Garuda placed  Visnu's  hand  on  his  head  he  felt  as  if  the  whole weight  of  the  three  worlds  was  put  on  the  head.  Garuda admitted  his  defeat.  Mahavisnu  thus  laid  low  the conceit  of  Garuda.  (Udyoga  Parva,  Chapter  105). 14)  Garuda   helped    Galava.     Galava    was   a  disciple  of Visvamitra.  Once  Dharmadeva,  to  test  Visvamitra,  went to  his    asrama  disguised  as  Vasistha  and  asked  for  food. As    there   was   no    ready-made    food  at  the  a;'  rama  just then,  Visvamitra  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   Visvamitra    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  Galava  who  stood  there  looking after   his   guru.    When  hundred  years   were  completed Dharmadeva  returned  to  Visvamitra   and  accepted    his hospitality,    and    then    only  could  the  latter  take  some rest. Visvamitra  blessed  Galava,  and  now  it  was  time  for  him to  leave  the  asrama.  Though  Visvamitra  told  that  no gurudaksina  (tuition  fee)  was  required  Galava  persist- ed in  asking  him  what  fee  or  present  he  wanted. Visvamitra  lost  his  temper  and  told  Galava  that  if  he was  so  very  particular  about  gurudaksina,  eight  hun- dred horses  all  having  the  colour  of  moon,  and  one  ear black  in  colour  might  be  given  as  daksina.  Galava stood  there  aghast  at  the  above  pronouncement  of  his preceptor,  when  Garuda  happened  to  go  over  there  and hear  from  Galava  about  his  sad  plight.  Money  was  re- quired to  purchase  horses,  but  Galava  was  penniless. At  any  rate  Garuda  with  Galava  on  his  back  flew  east- wards and  reached  Rsabhaparvata  and  they  rested  on a  peak  of  it.  There  the  Brahma  woman,  Sandili  was engaged  in  tapas  and  she  served  them  with  food.  After food  Garuda  spoke  disparagingly  about  Sandili.  Garuda and  Galava  slept  that  night  on  the  floor,  but  when  they woke  up  in  the  morning  lo!  Garuda  was  completely shed  of  his  feathers.  Garuda  stood  before  Sandili,  his head  bent  in  anguish.  Sandill  blessed  Garuda,  who then  got  back  his  old  feathers. Continuing  their  journey  Garuda  and  Galava  reached the  palace  of  the  very  rich  King,  Yayati.  Garuda  intro- duced Galava  to  Yayati,  who  found  it  difficult  to  get 800  horses  for  Galava.  But,  Yayati  gave  his  daughter Madhavl  to  Galava  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 Galava,  Garuda  returned  home. Galava  gave  Madhavl  first  to  King  Haryasva  of Ayodhya,  then  to  King  Divodasa  of  Kasi  and  next  to King  Uslnara  of  Bhoja  and  got  from  them  two  hundred horses  each,  and  he  submitted  the  horses  and  also Madhavl  in  lieu  of  the  balance  of  two  hundred  horses to  Visvamitra  as-daksina.  A  son  called  Astaka  was  born to  Visvamitra  by  Madhavl,  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  Garuda  and  Airdvata.     Sri  Krsna    once went  to  Devaloka  and  plucked  the  Parijata  flower  from the  garden  Nandana,  and  this  led  to  a  fight  between Indra  and  Krsna  in  which  Garuda  also  joined.  Garuda directed  his  main  attention  on  Airava'ta  which,  at  his blows,  fainted  and  fell  down.  (Harivamsa,  Chapter  73) . 16)  Defeated  by  Vdsuki.     To  churn  the    Milk-Ocean  the Dcvas    and    Asuras    decided  to  use  Mount  Mandara  as the  shaft  and  Vasuki  as  the   rope    to    rotate    the    shaft. The  attempts  of  the  Devas,  the  Asuras  and  the  Bhutaga- nas    of  Siva    failed    to  uproot  and  bring  with  them  the mountain,  when    Garuda,    at    the    instance    of    Visnu brought  the  mountain  as  easily  as  a  kite  carries  a    frog. Again,    when    others  failed  to  bring  Vasuki  from  naga- loka  Garuda  went  and  asked  the  naga   chief   to    follow him    to    the    ocean  of  Milk.  Vasuki  replied  that    if  his presence  was  so    indispensable    he  must  be  carried  over there.  Then    Garuda  caught  the  middle  part  of  Vasuki in  his  beak  and  rose    in    the    air.    But,    even    though Garuda  rose  beyond  the  horizon,  when  he  looked  down half  of  Vasuki    still    remained  on  the  ground.    Garuda then    tried    to    fold   Vasuki  into  two  and  carry  it,  but, again  to   no    purpose.     Disappointed    and    humiliated Garuda  returned  without   Vasuki.    Afterwards   Vasuki was   brought  to  the  ocean  of  Milk  by  Siva's  hand  stret- ched down  into  Patala.    (Kamba    Ramayana,    Yuddha Kanda ) . 17)  Bhima  went  in    search    of   the    Saugandhika   flower    on account  of  Garuda.     While,  in  the  course  of  their  exile  in the   forest,    the  Pandavas  were  put  up  at  the  asrama  of maharsi    Arstisena,  Garuda  picked   up  from  the  depths of  the  sea  one  day  a  naga  called   Rddhiman,  and  due  to the   vibration    caused    by  the  lashing  of  Garuda's  wings Kalhara  flowers  from  the  garden    of  Kubera  were  flown to   the   feet  of  Panca.ll.  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  BhTma   was inferior  to  the  wind  the  former  did  not   appreciate  that comment    by   Panca.ll.    And   so    he   rushed    to   Mount Gandhamadana      to   collect    Kalhara     flowers.     (Vana Parva,  Chapter  106). 18)  Garuda     saved    Uparicaravasu.  Once  a     controversy started  between  the  Devas  and  the  brahmins,  the  former advocating  the  use  of  goat's    flesh   in  performing  yajfias 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  Uparicara- vasu  remained    on  earth  he  would  not  feel  hungry  and that    he    would  regain  his  old  form  due  to  the  blessings of  Mahavisnu.  Vasu  prayed  to  Visnu,  who  sent  Garuda to  the  former,  and  Garuda  carried  Vasu  to  the    sky    on his  wings.  Thus    Vasu   became    again    Uparicaravasu. (Santi  Parva,  Chapter  338) . 19)  Other  information  about  Garuda.      (1)  A  danava  once stole  away    the   crown    of  Sri  Krsna  who  was  on  a  visit to    Mount    Gomanta.     Garuda    retrieved    it    from    the danava  and  returned  it  to  Krsna.    (Bhagavata,  Dasama Skandha) . (2')  The  monkeys  who  searched  for  Sita  visited  the house  of  Garuda  also.  (Valmiki  Ramayana,  Kiskindha Kanda,  Canto  40,  Verse  39) . GARUDAPURA^A 285 GAUTAMA  I (3)  Garuda    had    married      the     four     daughters      of Daksaprajapati.    (Bhagavata,  6th  Skandha). (4)  He  had  a    son    named    Kapota.     (Udyoga    Parva, Chapter  101), (5)  During  the  Rama-Ravana  war  Laksmana,  Sugrlva and    all    the  monkeys  swooned    hit  by  the  nagastra     of Indrajit.    Sri    Rama    then    thought  of  Gar.uda,  who  at once  came  down    on  earth  and  bit  away  the  nagapasa. (Kamba  Ramayana  Yuddhakanda). (6)  Garuda   was    present  at  the  birth-day  celebrations of  Arjuna.'  (Adi  Parva,  Chapter  122,  Verse  50). (7)  At    the    birth    of  Subrahmanya  Garuda  submitted his  own  son,  Mayura,  as  a  present.    (Anusasana  Parva, Chapter  86,  Verse  21). 20)  Synonyms  for  Garuda. Garutman  Garudas  Tarksyo  Vainateyah  Khages varah/ Nagantako  Visnurathah  Suparnah  Pannagasanah.  //' (Garutman,  Garuda,  Tarksya,  Vainateya,  Khage;;vara, Nagantaka,       Visnuratha,       Suparna,      Pannagasana. (Amarakora). 21)  Names  used  in  the   Mahdbhdrata    to   represent  Garuda. Arunanuja,        Bhujagari,        Garutman,        Kasyapeya, Khagarat,  Paksiraja,  Patagapati,  Patagesvara,  Suparna, Tarksya,    Vainateya,   Vinatanandavardhana,    Vinata- sunu,  Vinatasuta,  Vinatatmaja.  (For  story  regarding  how Garuda  stopped  eating  nagas  see  under  Jlmutavahana) . GARUDAPURAlVA.  One  of  the  eighteen  Mahapuranas. This  is  believed  to  be  a  narration  to  Garuda  by Mahavisnu.  There  are  eight  thousand  Slokas  in  it. There  is  an  opinion  that  only  the  Tarksyakalpa  is  of Visnu.  The  theme  of  the  Purana  is  the  birth  of  Garuda from  Brahmanda.  If  this  Purana  is  given  as  a  gift  it should  be  given  along  with  the  image  of  a  swan  in gold.  (Chapter  272,  Agni  Purana) . GARUDAVYUHA.  A  system  of  arranging  soldiers  on the  battlefield  in  the  shape  of  Garuda. GATITALI.  A  warrior  of  Skandadeva.  (Salya  Parva, Chapter  45,  Verse  67). GATRA.  A  maharsi,  the  son  of  Vasistha,  who  had  by Urjja  seven  Rsis  called  Rajas,  Gatra,  Urdhvabahu, Savana,  Alaghu,  Sukra  and  Sutapas.  (Agni  Purana  , Chapter  20). GAURA  (M) .  A  mountain  in  the  Kusa  island.  (Bhlsma Parva,  Chapter  12,  Verse  4) . GAURAMUKHA.  A  son  of  sage  Samlka.  It  was Samlka's  son  Sriigi,  who  cursed  Pariksit  to  death  by snake-bite.  (See  Pariksit).  Sn'igl  cursed  that  Pariksit, 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.  Srrigi  sent  word  about  the  curse through  his  disciple  Gauramukha  to  Pariksit.  (Adi Parva,  Chapter  42,  Verses  14-22) . GAURAPRABHA.  Son  born  to  Suka  (Vyasa's  son) by  his  wife  Pivari.  Suka  had  four  sons  called  Krsna, Gauraprabha,  Bhuri  and  Devasruta  and  a  daughter Kirti.  (Devlbhagavata,  Prathama  Skandha). GAURAPRSTHA.  A  royal  sage  who  worships  Yama  at his  sabha  (assembly) .  (Sabha  Parva,  Chapter  8,  Verse 21). GAURASlRAS.  A  sage  of  ancient  days,  who  worshipped Indra  in  his  assembly.  (Sabha  Parva;  Chapter  7,  Verse 11). GAURA VAHANA.     A   King,    who   was    present    at  the rajasuya  sacrifice  of  Yudhisthira.  (Sabha  Parva,  Chapter 34,  Verse  12) . GAURl  I.     See  Parvati. GAURl  II.     A'     female     attendant    (Devi)      of  Parvati. (Vana  Parva,  Chapter  231,  Verse  48). GAURl  III.     Wife  of  Varuna.  (Udyoga  Parva,    Chapter 117,  Verse  9). GAURl  IV.     An  Indian  river.   (Bhlsma  Parva,    Chapter 9,  Verse  25). GAURlSA.     A  royal    sage   and    a    member  of  Yama's assembly.   (Sabha  Parva,  Chapter  8,  Verse  18). GAURlSlKHARA  (M).      A     sacred      place     on      the Himalayas.  A  bath    in    Sthanakunda   here    brings    the same  benefits  as  are  derived    from    the    performance    of Vajapeya   and   Asvamedha      sacrifices.     (Vana   Parva, Chapter  84,  Verse  151). GAUTAMA  1 1 )  General    Information.     The    Puranas   record    about  a sage  called  Gautama  though  nothing    is    known    about his  genealogy.  Yet  the  genealogy  of  his  wife   Ahalya   is available.  See  under  'Ahalya'. 2)  Sons  of  Gautama.     The  eldest    son    of  Gautama   was Satananda.  (Sloka  2,  Sarga,  51,  Bala    Kanda,    Valmlki Ramayana) .  Gautama   had    two   sons.    Saradvan   and Cirakari.  Saradvan  was  born  with  arrows  in    his    hand, (fsloka  2,  Chapter  130,    Adi    Parva).  Cirakari    used    to ponder  over  everything  before  he  acted    and   so    all    his actions    Were     delayed.    He    got    his    name    Cirakari. (Chapter  266,    Sabha  Parva) .  Saradvan  was   known  as Gautama  also.  That  was  why  Krpa  and  KrpI,    children of  Saradvan  were    known    as    Gautama  and    Gautaml. (Sloka   2,   Chapter    129,     Adi    Parva).    Besides  these, Gautama   had   a  daughter  of  unknown  name.  There    is a  reference  to  this  girl  in   sloka    11    of  Chapter   56    o!" Asvamedha  Parva.  It   is   reported   that    this   daughter wept  when     Utariga  a  disciple  of  Gautama  came  to  the asrama  with  a  huge  load  of   firewood  on    his   head.  In Chapter  4,  of  Vamana  Purana   there  is  a  reference   to  a few  other  daughters  of  Gautama,  namely,  Java,  JayantI and  Aparaji. 3)  An  attempt  to  kill  Ahalya.     Once  when  Gautama  was away  from  the  asrama  Indra    came    there    as    a   guest. Considering  it  as    her  duty    to    treat   a    guest    of   her husband  properly  during  his   absence   Ahalya    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  Cirakari  to  his   side  asked   him    to    cut  off  her head.  After   giving  the   order   Gautama   went    to    the forests. Cirakari  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  Cirakari sat  thinking  without  doing  anything. Gautama  when  he  reached  the  forest  thought  again about  Ahalya  and  her  crime.  After  all  what  has  she done  ?  A  guest  came  to  the  asrama  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 asrama  to  find  Cirakari  sitting  silently  deeply  engross- ed in  thoughts.  On  seeing  his  father  Cirakari  was perplexed  and  he  explained  to  his  father  about  the  good GAUTAMA 286 GAUTAMA  V and  bad  effects  of  his  order.    Gautama   was   pleased    at this  and  he  blessed  him  with  long  life. 4)  How  the  disciple  Utanga   was   tested.    Utariga  was    the best   of  the    disciples   of  Gautama.    So  even  when  all the  other   disciples  were   sent     away   Gautama     asked Utaiiga    to  continue   as  a   disciple   which    Utariga  did most   willingly.    The    disciple   became    old    with    grey hairs.    Then   taking    pity    on    him    Gautama    received gurudaksina    from   Utariga  and  sent   him   away    with blessings.   (For  details  see  under  'Utariga'). 5 )  Curse  of  Ahalya.     Indra   became    a   lover   of  Ahalya and  slept  with  her.  Gautama  coming  to    know   of  that cursed  both  Indra  and  Ahalya.   (For  details   see    under Ahalya ) . 6)  Other  details  regarding  Gautama. (i)  Kalmasapada,  King  of  Ayodhya.  lived  for  twelve years  as  a  demon  following  a  curse  ofVasistha.  At last  he  took  refuge  in  Gautama  and  following  his advice  went  to  Gokarna  and  doing  penance  there  to propitiate  Siva  attained  moksa.  (Sivaratri  Mahatmya) . (ii)  It  was  sage  Nodhas,  alias  Gautama,  who  composed Sukta  58,  Mandala  one  of  Rgveda. (in)  Laksmana,  brother  of  Sri  Rama,  constructed  a palace  called  Vaijayanta  near  the  asrama  of  Gautama. (Uttara  Ramayana). (iv)   Gautama  is  one  of  the  seven  sages  (saptarsis  (Sloka 50,  Chapter  133,  Anusasana  Parva). (v)   Gautama  sat  in  the  court  of  Brahma  and  worshipp- ed   Brahma.   (M.B.  Sabha  Parva). (vi)    Gautama    once    blessed    Dyumatsena,     father   of Satyavan,  and  said  that  he  would    regain   his    eyesight (Slpka  11.  Chapter  298,  Vana  Parva). (vii)   When  the  war  between  the    Pandavas    and    Kau- ravas    broke   out   Gautama     went     to    the   Kuruksetra battlefield     and     advised     Drona   to    stop    the    battle (Slpka  36,  Chapter  190,  Drona  Parva)- (viii)    Gautama   was   also   one  of  the  many  sages  who visited    Bhisma    while    he    was    lying    on    his  bed  of arrows. (ix)  Once  Gautama  built  a  hermitage  on  the  top  of the  mountain  Pariyatra  and  did  penance  there  for sixtythousand  years.  Kala,  the  God  of  time,  then  appear- ed before  him  and  Gautama  received  him  well  and sent  him  away.  (Sloka  10,  Chapter  47,  Santi  Parva) . x)  Once  Gautama  turned  the  moustache  of  Indra green  by  a  curse  for  showing  disrespect  to  him.  (Sloka 23,  Chapter  352,  Santi  Parva). (xi)  When  Gautama  was  born,  there  was  such  bri- lliance that  the  surrounding  darkness  was  removed  and so  the  boy  was  named  Gautama  (Gau=  light  rays, Tamas=  darkness)  to  mean  the  remover  of  darkness' (Sloka  94,  Chapter  93,  Anusasana  Parva). (xii)  Once  Gautama  instructed  the  King  Vrsadarbhi on  the  evil  of  accepting  rewards  for  good  deeds!  (Sloka 42,  Chapter  93,  Anusasana  Parva) . (xiii)  Gautama  was  also  one  among  the  rsis  who  swore that  they  were  not  involved  in  the  theft  "of  the  lotuses of  the  sage  Agastya.  (Sloka  19,  Chapter  94,  Anusa- sana Parva,  M.B.). GAUTAMA  II.  A  brahmin  who  was  a  member  of  the court  of  Yudhisthira.  He  was  a  member  of  Indrasabha also.  This  Gautama  while  he  was  living  in  Girivraja had  sexual  relations  with  a  Sudra  woman  from  the country  of  Usinara  and  a  son  was  born  to  them  named Kaksivan.  (Slokas  17,  18  and  3  of  Chapters  4,7  and 21  respectively  of  Sabha  Parva,  M.B.). GAUTAMA  111.  An  ascetic  of  great  erudition.  He  had three  sons  named  Ekata,  Dvita  and  Trita.  (See  under 'Ekata') .  (Sloka  79,  Chapter  36,  Salya  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 asrama  and  brought  it  up.  When  it  became  a  full grown  elephant  Indra  disguised  as  the  emperor Dhrtarastra  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, Anusasana  Parva) . GAUTAMA.  V.  An  ungrateful  brahmin.  He  was  born in  Madhyades"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  com- passion 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  sea- shore. 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  Nadijamgha  lived  on  the  top  of that  banyan  tree.  He  used  to  go  out  to  worship  Brahma 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. Nadijamgha  then  said  that  he  would  get  for  him  enough wealth  from  the  demon-King  Virupaksa  who  was  an intimate  friend  of  his.  Gautama  was  pleased.  The vulture  fanned  him  and  sent  him  to  sleep.  Next  morn- ing Nadijamgha  sent  Gautama  to  Virupaksa  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.  Nadijamgha  came  to  hifn 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 GAUTAMI  I 287 GAYA  V killed  it  and  packed  the  flesh  along  with  the  load  of gold  and  went  his  way. Virupaksa  did  not  see  Nadijariigha  for  two  days  and  he was  worried.  He,  therefore,  sent  his  son  to  the  banyan tree  to  look  for  Nadljarhgha.  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.  Virupaksa  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. Virupaksa  burnt  the  remains  of  Nadijarhgha  in  a funeral  pyre.  Devas  assembled  in  the  skies  to  watch the  funeral.  Then  Surabhi  sprinkled  milk  on  the funeral  pyre  and  brought  back  Nadljamgha  to  life. The  reborn  vulture  felt  sorry  for  Gautama  and  request- ed Surabhi  to  restore  to  life  the  wretched  Gautama also.  Gautama  also  was  brought  back  to  life  and  he embraced  Naclljamgha.  Gautama  then  went  away  with his  load  of  gold. Gautama  returned  to  Sabaralaya  and  there  married  a Sudra  lady  and  begot  evil  sons.  The  devas  were offended  at  this  and  cursing  him  condemned  him  to hell.  (Chapters  168  to  173,  Santi  Parva) . GAUTAMI  I.  Another  name  of  Krpi,  wife  of  Drona. (Sec  under  Krpi) . GAUTAMI  II.  The  woman  called  Jatila  belonging  to the  family  of  Gautama  is  known  as  GautamI  also.  (See under  Jatila). GAUTAMI  III.  A  brahman!  whose  son  succumbed  to snake-bite.  (See  Arjuna) . GAUTAMI  IV.  A  river  referred  to  in  verse  71,  Chapter 165  of  Anusasana  Parva. GAVAKSA  I.  A  monkey  king.  A  terrific  warrior,  he helped  Sri  Rama  with  60,000  monkeys.  (Vana  Parva, Chapter  283,  Verse  4). GAVAKSA  II.  Younger  brother  of  Sakuni,  the  son of  Subala.  In  the  great  war  he  broke  into  the  military set  up  of  the  Pandavas.  (Bhisma  Parva,  Chapter  90). He  was  killed  by  Iravan,  son  of  Arjuna.  (Bhisma  Parva, Chapter  90) . GAVALGAI^A.  Father  of  Sanjaya  of  Mahabharata fame.  (Adi  Parva,  Chapter  63,  Verse  97) . GAVAYA.  A  very  powerful  monkey  King.  As  captain  of a  regiment  he  fought  on  the  side  of  Sri  Rama  in  the Rama-Ravana  war.  (Vana  Parva,  Chapter  2o3,  Verse 3). GAVAYANA.  (GAVAMAYANAM).  A  yajna.  (Vana Parva,  Chapter  84,  Verse  10?x . GAVIJATA.  (SR&GI) .  Th  son  of  a  sage  named Nagabhusana,  Gavijata  cu.  sed  that  King  Pariksit should  die  of  snake-bite.  The  curse  was  made  under the  following  circumstances. King  Pariksit  went  hunting  one  day  in  the  forest  and he  who  had  chased  a  deer  in  hot  haste  for  some  dis- tance 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. Gavijata,  son  of  the  sage  and  a  devotee  of  Devi  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  Nagabhusana  (having  snakes  as  ornament) the  naga  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  Taksaka  within  seven  days  from today."  Only  after  the  curse  was  pronounced  did  he understand  that  it  was  King  Pariksit  who  had  become the  object  of  the  curse.  And,  he  despatched  his  disciple immediately  to  Pariksit  to  inform  him  about  the  curse. The  King's  reaction  was,  "when  the  time  for  death comes  let  me  die."  (Devi  Bhagavata,  Dvitiya Skandha) . GAVISTHA.  A  famous  asura.  It  was  he  who  descended on  earth  as  king  Drumasena.  (Adi  Parva,  Chapter  67)  . GAYA.  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 Yudhisthira.  (Sabha  Paiva,  Chapter  52,  Verse  16). GAYA  I.     See  Gaya tlrtha. 1)  General.     A   King   of  ancient     India    Gaya    was    a Rajarsi  and   son    of    Amurtarayas.    The   Rajarsi    had conducted    many   yajnas.    A  very  well-known  yajna  of his  is  described  in  verse  18,  Chapter  75  of  Vana  Parva. 2)  Particular  Information.      (1)   Gaya  was  a    member  in Yamaraja's  assembly.  (Sabha  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   Rajarsi    had  come  in  his  vimana  (aeroplane) to  witness  the  fighting  between    Arjuna  and  Krpacarya in  the  war,  which  broke  out  as  a  result  of  the  Kauravas lifting    the   cows    of  the   Virata  King.  (Virata    Parva, Chapter  56,  Verse  9) . (4)  Sri  Krsna    met   Gaya    on    his    (Krsna's)    way   to Hastinapura  from  Dvaraka.    (Udyoga    Parva,    Chapter 83,  Verse  27) . (5)  Once  King   Mandhata   subjugated  Gaya.    (Drona Parva,  Chapter  62,  Verse    10) . (6)  Sarasvati  devi  once  attended  a  yajna  conducted  by Gaya,  assuming  for   herself  the  name  Visala. (7)  He  once  gifted    away    land    to    Brahmins.    (Santi Parva,  Chapter  234,  Verse  25) . (8)  Gaya  did  not  eat  flesh.  (Anusasana  Parva,  Chapter 115,  Verse  59). GAYA  II.  A  king  born  to  Ayus,  the  son  of  King Pururavas  by  his  (Ayus's)  wife  Svarbhanu  (Svirbha- navl) .  This  Gaya  was  the  brother  of  Nahusa.  (Adi Parva,  Chapter  65,  Verse  25) . GAYA  III.     An  asura.  (See  Gayatirtha) . GAYA  IV.  A  King  born  in  the  dynasty  of  the  famous emperor  Prthu.  Prthu  had  two  sons  called  Antardhana and  Vadl.  A  son  called  Havirdhana  was  born  to  Antar- dhana by  Sikhandl;  he  (Havirdhana)  married  Dhisana born  in  the  family  of  Agni  and  they  had  six  sons  called Praclnabarhis,  Sukra,  Gaya,  Krsna,  Vraja  and  Ajina. (HarivanVa,  Chapter  2,  Verse  31) . GAYA  V.  A  King,  a  descendant  of  Dhruva.  (Agni  Purana, Chapter  18). GAYAKA 288 GHAI^TA  I GAYAKA.  A  warrior  of  Subrahmanya.  (Sloka  67,  Chap- ter 85,  Salya  Parva) . GAYAPARVATAM.  A  sacred  mountain.  Yamaraja honoured  it  on  a  particular  occasion.  Brahmasaras encircled  by  the  Devas  is  on  this  mountain.  To perform  the  Sraddha  rites  of  the  dead  at  Brahmasaras is  considered  to  be  excellent.  (See  Gayatlriha) . GAYASlRAS.  A  peak  of  Gaya  Mountain;  it  is  also known  as  Gaya;'irsa.  (Vana  Parva,  Chapter  87). GAYASIRSA.     See  Gayas  iras. GAYATlRTHA.  The  following  story  is  told  in  the  Agni Purana  about  (he  origin  of  this  very  reputed  sacred place  at  Gaya. 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  Visnu  with  the  request  that  he  should save  them  from  Gayasura.  Visnu  agreed  to  oblige them.  Meantime  the  intensity  of  Gaya's  tapas  increa- sed daily.  Ultimately  Visnu  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  tirthas  in  the  world. Brahma  and  other  Devas  became  afraid  of  Gaya's power  and  prowess  and  they  complained  about  him  to Visnu,  who  advised  Brahma  to  request  Gaya  for  his body  in  order  to  perform  a  yajna.  Brahma  did  so  and Gaya  lay  down  on  earth  so  that  the  Yajna  might  be performed  on  his  body.  Brahma  began  the  yajna  on  his head,  and  made  an  offering  when  the  body  of  Gaya was  not  stationary  or  quiet.  When  told  about  this  fact Visnu  called  up  Dharmadeva  (See  Marici,  Para  3)  and told  him  thus  :  "You  please  hold  devasila  (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  gada  (club)  in  my  hands." Dharmadeva  did  as  he  was  bidden  by  Visnu.  The  body of  Gaya  stopped  shaking  as  soon  as  Visnu  sat  upon  the stone,  and  Brahma  made  the  full  offerings.  Thenceforth the  place  became  a  holy  tirtha  under  the  name  Gaya. After  the  yajna  was  over  Brahma  gave  the  Gaya  temple 20,  000  yards  (5  Krosa)  in  extent  with  55  villages attached  to  it  as  daksina  (fee)  to  the  masters  of  the ceremony.  Brahma  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  Brahma  cursed  the  people  of  Gaya,  and according  to  it  the  brahmins  became  illiterate  and  evil- minded;  rivers  flowed  with  water  instead  of  milk  and honey.  The  brahmins  lamenting  over  their  evil  fate submitted  their  grievances  before  Brahma,  who  consol- ed them  thus  :  Well,  brahmins  of  Gaya,  as  long  as there  exist  the  sun  and  the  moon  you  will  continue to  be  dependent  upon  the  Gaya  tirtha  for  your  sus- tenance. Whoever  comes  to  Gaya  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    Gayatlrtha    become    famous.  (Agni  Purana, Chapter  144). GAYATRl  I.     One   of  the    seven    horses  of  Surya.  The other   horses   are     Brhati,       Usnik,    JagatI,   Tristubh, Anustubh,  and  Pankti.    (Chapter    8,  Arhxam    2,  Visnu Purana) . GAYATRl  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  Gayatrl  has   got twentyfour  letters.  (Chapter    4,    Bhisma  Parva) .    At  the time  of  Tripura  dahana  Siva    hung  this  Gayatrl  mantra as  a  string  on  the  top  of  his  chariot  (Chapter  34,  Karna Parva) . 2)  The  glory  of  Gayatri.  If  one  recites  Gayatrl    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     moksa.     (Navama     Skandha,    Devi Bhagavata). 3)  How  to  recite   Gayatri.    It   should    be    recited    silting 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  recita- tions is    counted.    This   method  is  called  the  Karamala (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,  Devi  Bhagavata). GAYATRlSTHANA.  A  sacred  place  of  northern  Bha- rata.  If  one  spends  one  night  here  one  will  get  the benefit  of  giving  away  as  gifts  a  thousand  cows.  (Sloka 28,  Chapter  85,  Vana  Parva) . GERU.  A  mineral  obtained  from  mountains.  (Sloka  95, Chapter  158,  Vana  Parva). GH  («rj.  This  letter  has  two  meanings:  (1)  Bell  (2)  a blow  or  assault;  striking  or  killing.  (Agni  Purana, Chapter  348) . GHANAPATHA.  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  Jatapatha.  Jatapatha  means  joined  or  combined Patha.  Ghanapatha  is  there  to  avoid  errors  in  Jatapatha Ghanapatha  consists  of  padapatha  and  Kramapatha. In  Padapatha  the  split  words  are  once  more  combined and  Pratisakhya  lays  down  the  rules  to  combine  words. It  is  because  of  this  scientific  system  of  reciting  that the  Rgveda  remains  to  this  day  pure  in  text  without different  readings. GHA1VTA.  I.  A  brahmin  born  in  Vasistha's  family.  He spent  hundred  years  worshipping  Siva.  Once  Ghanta asked  sage  Devala  to  give  his  daughter  in  marriage  to him.  But  Ghanta'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 GHANTA  II 289 GHATA owl.  He  was  also  given  redemption  from  the  curse  that he  would  regain  his  form  the  day  he  helped  Indra- dyumna.  (Skanda  Purana) . GHA1VTA  II.  See  under  Ghantakarna. GHAI^TAKARIVA  I. 1)  General.  Ghanta  and  Kama  were    two   Raksasa   bro- thers   who   attained    salvation    by    worshipping  Visnu. (Bhagavata,  dasama  Skandha) .  But  the   elder   brother, Ghanta  alone  is  sometimes  called  by  the  name  Ghanta- karna in  the  Puranas. 2)  Birth.  There  is  a  reference  in   Darukavadha    (killing of  Darukasura)     about      the     birth     of  Ghantakarna. Daruka,  after  having  secured  a  boon  from  Brahma,  used to  harass    the    world   too    much   and  when  his    depre- dation   hecame    unbearable    Siva    created    Bhadraka.li from   his  third  eye  and  she  killed  the  asura.  Mandodarl wife  of  Daruka  and  daughter   of    Maya   was   sunk   in grief    at    the    death    of  her  husband.  She  began  to  do tapas.  Siva  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  (Mandodarl) and  supply  her  necessary  food.  From  that  day  onwards Mandodari  became  the  presiding  deity  over  small-pox. On    her    way   back    to    the  earth  with  the  sweat-drops Mandodarl  met  BhadrakalT  at  whom  she  threw  the  sweat- drops  to  take  revenge  for  her  husband's  death.  Immedi- ately Bhadrakali  fell  down  with  an  attack  of  small-pox. Hearing    about    the    mishap    Siva    created    a  terrible Raksasa    called   Ghantakarna  .     According    to     Siva's directions   Ghantakarna    licked   off  the  small-pox  from Bhadrakali's  body.  But,  when  he  tried  to  lick  it  off  from her  face  she  prevented  him  saying  that  she  and  Ghanta- karna 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  Bhadrakali's  face  remains as  an  ornament  to  her. 3)  The  name    Ghantakarna.     This  Raksasa,  at   first,  was an  enemy  of  Visnu,  and  did  not  tolerate  even  the  men- tion of  Visnu's  name.  Therefore,  he  went  about    always wearing  a  bell  so    that  the  tinkling  of  it  warded  off  the name  of  Visnu  from  entering  his  ears.  Because  he   wore a  ghanta  (bell)  in  his  Karnas    (ears)    he   came   to    be known  as    Ghantakarna.    (M.B.  Bhavisya  Parva,  Chap- ter 80). 4)  Turned  out   to    be   a   devptee  of  Visnu.     Ghantakarna became  a  servant  of  Kubera.    Once    he   did    tapas    for salvation.    Siva    appeared  and  asked  him  to  do  tapas  to please  Visnu  as  Visnu  was  greater  than  himself  (Siva) . From    that    day   onwards  he  removed  the  bells  (Vom  his ears  and  became  a  devotee  of  Visnu.    (Bhavisya   Parva, Chapter  80). 5)  Attained  salvation.     Handing  over  charge  of  govern- ment to    Satyaki  Sri  Krsna  once  went  to  Kailasa  moun- ted  on  Garuda  to  see  Siva.  On  his  way  he  dismounted at  the   Badaryasrama,  and  while  sitting  deep   in   medi- tation   there   he-  heard  the  thundering  voice  of  Pisacas (souls  of  dead  people  roam  ing  about   without    attaining salvation) .  He  also  heard  the  barking  of  dogs,  and  thus he    understood    that  Pisacas  were  hunting  animals.  The hunters  came  to  Krsna's  presence.    They   were    led    by Ghantakarna   who  was  reciting  the  name  of  Visnu.  £ii Krsna  felt  pity  for  him.  Ghantakarna  told  Krsna  that his  aim  and  ambition  were  to  see  Visnu  and  that  Siva had  blessed  that  he  would  realise  his  ambition  at Badaryasrama.  Pleased  at  all  this,  Sri  Krsna  revealed his  Visvarupa  (representing  in  his  person  the  whole universe) ,  and  at  once  Ghantakarna  brought  half  of  the corpse  of  a  brahmin  and  submitted  it  as  a  present before  the  Lord.  He  explained  to  Krsna  that  according to  the  custom  of  the  Raksasas  that  was  the  best  present which  could  be  made.  Without  accepting  the  present Krsna  patted  Ghantakarna  on  his  back  with  the  result that  he  cast  off  his  body  and  rose  up  to  Vaikuntha. (Bhavisya  Purana,  Chapters  80-82  and  also  Bhagavata, Dasama  Skandha) . 6)  Ghantakarna  Pratiftha,  (Installation  of  his  idol  in temples) .  Though  Ghantakarna  was  a  Raksasa,  as  he attained  Vaikuntha  due  to  the  blessings  of  God  Al- mighty his  idol  is  still  installed  in  temples  and  wor- shipped. The  installation  ceremony  is  described  in Chapter  59  of  the  Agni  Purana  thus:  '•Ghantakarna 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  trisiila  (trident). Ghantakarna  who  turned  out  to  be  a  Deva  is  believed to  cure  small-pox. GHA^TAKARIVA  II.  One  of  the  four  attendants  pre- sented by  Brahma  to  Subrahmanya.  Nandisena,  Lohi- taksa,  Ghantakarna  and  Kumudamali  are  the  four attendants.  (Salya  Parva,  Chapter  45,  Verses  23-24). GHA1VTODARA.  An  asura,  who  was  a  member  of Varuna's  assembly.  (Sabha  Parva,  Chapter  9,  Verse 134).' GHARMA.-  A  King   of  the  Anga  royal  dynasty. GHATA.  An  urban  area  in  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  63) . GHATA.  A  notorious  thief.  He  had  a  friend  called Karpara.  They  were  jointly  known  as  Ghatakarparas. Once  both  the  friends  went  to  commit  theft.  Leaving Ghata  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  Ghata  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.  Ghata was  present  on  the  spot  and  Karpara  asked  him  secretly to  save  the  princess.  Accordingly  Ghata,  without  any- body 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  Kar- para's  corpse  to  arrest  anybody  who  approached  the corpse  and  expressed  grief.  Ghata  came  to  know  of  this secret  order  of  the  King.  Next  day  evening  Ghata  posing himself  as  a  drunkard  and  with  a  servant  disguised  as i.     According  to  certain  Puranas  Ghantakarnas  are    two    individuals,  Ghanta  and    Karna.  The  term  Ghantakarna— singular  number— r is  used  because  the  brothers  were  inseparable  from  each  other. GHATAJANUKA 290 GHATOTKACA a  woman  walking  in  front  and  with  another  servant carrying  rice  mixed  with  dhatura  (a  poisonous  fruit) following  him  came  to  the  guards  keeping  watch  over Karpara's  body.  Ghata  gave  the  poisoned  rice  to  the guards  who  after  eating  it  swooned  under  the  effect. Ghata  used  the  opportunity  to  burn  the  corpse  of Karpara  there  itself.  After  that  Ghata  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, Ghata  put  the  guards  into  a  swoon  by  a  mantra  he  had learned  from  a  sannyasin  and  went  away  with  the  bones of  his  friend. Realising  now  that  further  stay  there  was  not  safe  Ghata left  the  place  with  the  princess  and  the  sannyasin.  But, the  princess,  who  had  already  fallen  in  love  with  the sannyasin  poisoned  Ghata  to  death. GHATAJANUKA.  A  sage  who  was  a  prominent  member in  Yudhisthira's  assembly.  (Sabha  Parva,  Chapter  4) . Once,  Sri  Krsna,  on  his  way  to  Hastinapura  met  this sage.  (Udyoga  Parva,  Chapter  38) . GHATAKARPARA.  One  of  the  nine  great  poets  in Sanskrit  reputed  as  the  nine  gems  in  Vikramaditya's court. "Dhanvantari — Ksapanak  Amarasimha — Saiiku — Vetala- bhatta — Ghatakarpara — Kalidasah".  A  poem  of  twen- ty-two verses  in  Sanskrit  called  Ghatakarpara  kavya  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',  Kalidasa  answered  the  challenge  posed  by Ghatakarpara  in  the  use  of  Yamaka.  Ghatakarpara answered  Kalidasa  in  the  following  stanza. Eko  hi  doso  gunasannipate nimajjatlndoriti  yo  babha.se  / nunam  na  drstarh  kavinapi   tena daridryadoso  gunarasinasl.  // (Kalidasa,  in  verse  3,  Canto  1  of  Kumarasarhbhava had  written  'Eko  hi  doso  gunasannipate  nimajjatindoh kiranesvivarikah".  In  the  above  verse  by  Ghatakarpara the  usage  'Kavinapi  tena'  may  be  interpreted  in  two ways,  viz.  Kavina-f-api+tena  and  Kavi+napitena.  By the  second  combination  Ghatakarpara  converted  Kali- dasa into  a  barber  (napita) . GHATIKA.  A  measure  of  time  equal  to  24  minutes. Sixty  vinadikas  make  one  Ghafika.  (See  Kalamana) . GHAJOTKACA. 1 )  General.  Ghatotkaca,  son  of  Bhlmasena  played  a  very important  part  in  the  story   of  Mahabharata.    He  was, from    his   very   birth,    a   staunch  friend  and  ally  of  the Pandavas.  He  courted  a  hero's  death  in  the  great  war. 2)  Birth.     On    the    burning    of    the    'lac    Palace'    the Pandavas  escaped  through  a  tunnel  and  reached  a  forest. While  they  were  sleeping   on   the  ground,  Hidimba   the Raksasa  chief  in    the   forest  saw  the  Pandavas  from  the top   of  a    tree,  and  he  deputed  his   sister   Hidimbi    to bring  over  the  Pandavas  to  him  for  food. Hidirhb!  approached  the  Pandavas  in  the  guise  of  a beautiful  woman.  She  was  attracted  towards  Bhlma and  she  prayed  for  the  return  of  his  love,  which  Bhlma refused.  Impatient  at  the  delay  Hidimba  rushed  to- wards the  Pandavas,  and  in  the  duel  that  ensued between  him  and  Bhlma,  he  was  killed  by  Bhima. Then  Hidimbi  approached  Kunti  and  requested  her  to ask  Bhima  to  marry  her.  The  Pandavas  agreed  to  the proposal  on  condition  that  Bhima  and  Hidirhbi  should enjoy  their  honeymoon  in  the  forest  and  on  mountains, but  Bhlma  should  return  to  them  at  dusk  everyday. Ghatotkaca  was  the  son  born  to  Bhima  and  Hidimbi, (Adi  Parva,  Chapter  155). Indra  bestowed  on  Ghatotkaca  prowess  enough  to  be  a suitable  opponent  to  Karna.  (Adi  Parva,  Chapter  155, Verse  47). Ghatotkaca  grew  up  to  become  a  good  friend  of  the Pandavas.  When  Hidimbi  and  Ghatotkaca  took  leave  of them  Kunti  said  to  Ghatotkaca  :  "You  are  the  eldest son  to  the  Pandavas.  You  should  be  ever  a  support  to them."  To  this  Ghatotkaca  answered  that  he  would return  to  them  whenever  any  need  arose  for  it. 3)  Carried  the  Pandavas  on  shoulders.     During    their  exile in  the  forest  the  Pandavas  became  too  tired  to  walk  any further    when    Bhlma    remembered     Ghatotkaca,   who promptly  appeared    before    the  Pandavas,    and    at    the instance  of  Bhlma  got  down  a  number  of  Raksasas  also. Ghatotkaca  carrying  Pancall  on  his  shoulders,    and    the Raksasas    carrying     the     Pandava    brothers    on     their shoulders    went      by     air      to     Badarikasrama    where Naranarayanas  were  doing   tapas,    landed    them    there, and  then  they  (Ghatotkaca    and    his  companions)  took leave  of  the  Pandavas.    (Vana  Parva,  Chapter  145). 4)  Ghatotkaca  in  the  great  war.     (1)     In    the    first    day's fighting  he  fought  against  Alambusa,   Duryodhana  and Bhagadatta.  Frightened  at    the  terrible  course   of  the fight    the    Kauravas  purposely    postponed     that    day's fighting.   (Bhlsma  Parva,  Chapters,  45,  57,  58) . (2)  He  defeated    the    King   of  Vanga    and   killed   his elephant.    (Bhlsma  Parva,  Chapter  92,  Verse  36) . (3)  Defeated  Vikarna.  (Bhlsma  Parva,  Chapter  29,  Verse 36). (4)  On    receiving    blows     from    the    great     Kaurava heroes,  Ghatotkaca  rose  up  to  the  sky.      (Bhlsma  Parva, Chapter  93,  Verse  6). (5)  Ghatotkaca   made    the    Kaurava     army     take     to their  heels  by  the  exercise  of  his  magic  powers.  (Bhisma Parva,  Chapter  94,  Verses  41-47) . (6)  Fought  a  duel   with    Durmukha.     (Bhlsma    Parva, Chapter  110,  Verse  13). (7)  Dhrtarastra    praised   the    prowess    of  Ghatotkaca. (Drona  Parva,  Chapter  10,  Verse  62). (8)  He  fought  with  Alayudha.   (Drona    Parva,    Chap- ter 96,  Verse  27) . (9)  Killed    Alambusa.     (Drona    Parva,    Chapter    109, Verse  28) . (10)  Asvatthama,  son  of  Drona    killed   Aftjana    Parva, son  of  Ghatotkaca,    (Drona  Parva,  Chapter  156,    Verse 56). (11)  Ghatotkaca  fought    with   Kama.    (Drona    Parva, Chapter  175). (12)  He  fought  with  Jatasura.  (Drona    Parva,  Chapter 174). (13)  He  killed  Alayudha.    (Drona  Parva,  Chapter  178, Verse  31). (14)  Karna  clashed  with   Ghatotkaca    and    failing    to kill    him    by    any    means   he  (Kama)  used  VaijayantI Sakti  as  the  last  resort.  This  Sakti  had    been    given    to him    by   Indra    in  exchange  for  his  head-gear  and  ear- rings,   and    Karna   had  been    keeping  the  Sakti  in  res- erve   to   kill  Arjuna.  At  any  rate  Karna  used  it  against GHATOTKACAVADHAPARVA 291 GHRTAVATI Ghatotkaca  and  he  was  killed.  After  killing  Ghatot- kaca  the  Sakti  entered  the  sphere  of  the  stars.  (Drona Parva,  Chapter  180). 5)  Other  information.   (1)     Ghatotkaca     hated    the  bra- hmins and  their  yajfias.     (Drona    Parva,    Chapter   181, Verse  27). (2)  When  the  souls  of  the   heroes   killed    in    the   great war  were  called    upon  the  banks  of  Ganga    by    Vyasa, Ghatotkaca's    soul    too    had  appeared.     ( Airamavasika Parva,  Chapter  32,  Verse  8) . (3)  After  death  he  lived  with  Yaksadevas.    (Svargaro- hana  Parva,  Chapter  5,  Verse  37) . 6)  Synonyms  of  Ghatotkaca  used  in  Mahabhdrata.      Bhaima- seni,  Bhaimi,  Bhimasenasuta,  Bhimasenatmaja,    Bhima- sunu,    Bhimasuta,     Haidimba,      Haidimbi,       Raksasa, Raksasadhipa,      Raksasapufigava,      Raksasesvara     and Raksasendra. GHATOTKACAVADHAPARVA.  A  sub  Parva  of  Drona Parva,  (Drona  Parva,  Chapters  153-186). GHORA.  A  son  of  sage  Angiras.  (Anusasana  Parva, Chapter  85,  Verse  131). GHORAKA  (M) .  Name  of  an  urban  region  in  the  south- west of  ancient  India.  The  people  of  this  region  supp- lied money  to  Yudhisthira.  (Sabha  Parva,  Chapter 52,  Verse  14)  . GHOSA.  A  tapasvinl  famed  in  Rgveda.  She  was  the grand-daughter  of  Drgata  maharsi  and  daughter  of  sage Kaksivan.  As  she  contracted  leprosy  in  her  very  child- hood nobody  came  forward  to  marry  her.  Ultimately she  composed  a  mantra  in  praise  of  Asvinidevas.  They cured  Ghosa  of  leprosy  and  she  got  married.  (Rgveda, Mandala  1,  Anuvaka  7,  Sukta  117). GHOSAVATI.  The  famous  Vina   of  emperor   Udayana. ( Kathasaritsagara. ) GHOSAYATRAPARVA.  A  sub-Parva,  Chapters  236- 251  of  the  Vana  Parva.  The  procession  made  by  Duryo- dhana  and  others  to  the  Pandavas  who  lived  in  the forest  forms  the  theme  of  this  sub-Parva. GHRANASRAVAS.  An  attendant  of  Skanda.  Always immersed  in  yoga  he  worked  for  the  welfare  of  brah- mins. (Salya  Parva,  Chapter  45,  Verse  57) . GHRTA.  A  King  of  the  Aiiga  dynasty.  He   was    the   son of  Gharman    and    father    of    Vidusa.     (Agni    Purana Chapter  277) . GHRTACI. 1 )  General.  She  was   an   exceptionally   beautiful  apsara woman,   and   she   revelled    in   disturbing  the  peace  of the   sages   and  becoming    mother  of  children  by  them. Ghrtaci,    who    succeeded   in    breaking  the    penance  of the     sages   like     Kusanabha,    Vyasa    and   Bharadvaja occupied   a     very   prominent     position    among    apsara women. 2)  Suka,  the  son  of  Vyasa.  Vyasa  longed  very  much  to  have a  son.  Ultimately,  after  receiving  instruction  and  advice from  Narada,  he  reached  the  peaks  of  Mahameru  and worshipped    Mahadeva   and     Mahadevi   for   one    year with    the    one-syllabled     mantra  OM  which  is  the  very seed   of  word.    By    now  the  great  tejas  (effulgence)  of Vyasa  lighted  up  the  whole  world .  and  Indra    got   ner- vous and  upset.    The  great  Lord  Siva  appeared    on    the scene    and   blessed   Vyasa    that  he  will  have  a  son  who would  become  a  very  wise  man,    very  much    interested in  helping  others,  and  very  famous  also.  Vyasa  returned gratified    to   his    asrama.  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  Ghrtaci standing  near  him,  herself  having  come  along  the  sky. Vyasa  did  not  like  the  presence  of  Ghrtaci.  Fearing the  curse  of  Vyasa  she  assumed  the  form  of  a  parrot  and flew  away. The  beauty  of  Ghrtaci  as  also  the  flight  of  the  parrot kindled  erotic  feelings  in  Vyasa  and  seminal  emission occurred.  The  semen  fell  on  the  stick  used  for  produc- ing 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  Suka.  (Devi  Bhaga- vata,  Prathama  Skandha). 3)  Two  children  by  Bharadvaja.  Once  sage  Bharadvaja  was taking  his  bath  in  the  Ganga.,  Ghrtaci  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  Drona,  (bamboo  cup) and  when  it  was  due  the  Drona  broke  and  out of  it  came  a  child.  It  was  this  child  which,  in  later years,  became  so  very  famous  as  the  great  Dronacarya. (Adi  Parva,  Chapter  149) .  On  another  occasion  also, the  sight  of  Ghrtaci  caused  emission  in  Bharadvaja, and  Srutavati  or  Sruvavatl  was  the  noble  daughter born  out  of  it.  (Salya  Parva,  Chapter  48,  Verse  63) . Hundred  daughters  of  Kusanabha.  Kusanabha,  son  of  Kw  a was  a  saintly  king.  Once  Kusanabha  fell  in  love  with Ghrtaci  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  Culi,  straightened their  bodies  and  married  them.  (Valmiki  Ramayana, Bala  Kanda,  Canto  32), 5)  Birth  of  Rum.      On  another  occasion  Ghrtaci  attract- ed and  subjugated  a  King  called  Pramati.  Ruru  was  the son  born  to  Pramati  by  Ghrtaci. 6)  Other  information.      (1)   Once  Ghrtaci    pleased    Sage Astavakra,   who  introduced  her  into  Kubera's  assembly. (Anusasana  Parva,  Chapter  19,  Verse  44). (2)  Ghrtaci    danced   at    the   birthday   celebrations  of Arjuna.  '(Adi  Parva,  Chapter  122,  Verse  65). (3)  A  daughter  called  Citrahgada  was  born  to  Visvakar- man  by  Ghrtaci.    (See  under  Visvakarma) . (4)  A  daughter  called   Devavati    was   born    to  Ghrtaci. (See  under  Devavati) . GHRTAPAS  A  great  sage  who  lived  on  ghee.  A  disciple of  Brahma  he  was  an  instructor  of  Sanatana  Dharma. (Santi  Parva,  Chapter  166,  Verse  24) . GHRTAPRSTHA.  A  son  of  Priyavrata,  brother  of Utta.napa.da.  Svayambhuvamanu  had  two  famous  sons called  Priyavrata  and  Uttanapada.  Priyavrata,  the  elder son,  married  two  daughters  of  Visvakarmaprajapati called  Surupa  and  BarhismatI,  and  of  Surupa  were  born ten  sons  called  Agnldhra,  Idhmajihva,  Yajnabahu, Mahavira,  Rukmasukra,  Ghrtaprstha,  Savana,  Medha- tithi  and  Vitihotra,  and  also  one  daughter  called Orjasvatl.  (Devibhagavata,  8th  Skandha). GHRTAVATI.  An  important  river  in  India.  (Bhisma Parva,  Chapter  9,  Verse  23) . GHRTEYU GODILA  II GHRTEYU.  A  King  born  in  the  Anga  dynasty.  (Agni Purana,  Chapter  277) . GHURTiJIKA.  Foster  mother  of  Devayanl,  daughter  of Sukracarya.  (Adi  Parva,  Chapter  78,  Verse  25). GILGAMlS.  It  is  the  most  ancient  book  of  the  Babyloni- ans. It  is  as  old  as  Rgveda.  Another  book  so  old  as these  is  the  "Book  of  the  Dead"  of  the  Egyptians.  (See under  Jalapralaya) . GIRIGAHyARA.  A  place  of  habitation  on  the  north- eastern side  of  Bharata.  (Sloka  42,  Chapter  9,  Bhlsma Parva) . GIRIKA.  Wife  of  Uparicaravasu.  This  gem  of  a  lady was  the  daughter  of  the  river  Suktimatl.  There  is  a  story behind  her  .marrying  Uparicara. Suktimatl  was  a  river  flowing  through  the  capital  city of  the  kingdom  of  Uparicara.  Once  the  mountain Kolahala  driven  by  amorous  desires  subdued  Suktimatl. 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 Kolahala  had  got  a  son  and  a  daughter  of  Suktimatl. Greatly  pleased  at  the  King  for  setting  her  free  from Kolahala,  Suktimatl  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  Girika  and when  she  was  of  marriagable  age  the  King  married  her. When  once  Girika  was  havirtg  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  Girika  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 Satyavati  mother  of  Vyasa.  (10th  Skandha,  Devi Bhagavata) . GIRINATHADlKSITA.    'See  under  Gunanidhi. GIRIPRASTHA.  A  mountain  of  the  country  of  Nisadha. Indra  once  hid  himself  on  this  mountain.  (Sloka  13, Chapter  315,  Vana  Parva) . GIRIVRAJA.  A  city  which  has  gained  great  importance in  all  the  Puranas  of  India. 1 )  Origin.     There  was  once  a  King  named  Ku.sa  in  the Puru   dynasty.     (For  genealogy   see     under     'Gadhi'). This    Kusa   begot    of  his  wife,    Vaidarbhi,    four  sons named  Kusamba,  Kusanabha,  Asurtarajasa   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,  Bala  Kanda,  Valmlki  Ramayana). 2)  Jardsandha's  rule.  Vasu  had  a  son  named  Brhadratha and  Jarasandha  was  the  son  of  Brhadratha.    During  the rule    of   Jarasandha    Girivraja    became   glorious     like Nandanodyana.  This  city    lying   in    the   midst    of  five mountains  was  the  seat  of  prosperity  then.    (Chapter  21, Sabha  Parva) .  Jarasandha  kept  many  mighty    kings    of his    time,    as  prisoners  in  this  city.  Unable    to    control his  wrath  against   Krsna  once    he   hurled    his    mace    a hundred  times  and  threw  it  from  Girivraja  to  Mathura. Sri  Krsna,  Bhimasena  and  Arjuna    entered  Girivraja  in disguise  and  engaging  Jarasandha  in  a  duel  killed  him and  crowned  his  son  as  King.  (Chapter  24,  Sabha Parva) .  Once  King  Duihdhumara  abandoning  the  gifts offered  by  the  devas  came  and  slept  in  Girivraja. (Sloka  39,  Chapter  6,  Anusasana  Parva). GlTA.     See  under  Bhagavad  Gliii. GITAPRIYA.  A  follower  of  Skandadeva.  (Sloka  7, Chapter  46,  Salya  Parva) . GlTAVIDYADHARA.  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  Iksvaku  killed  him  and  Gltavidyadhara  became his  old  self  again.  (Chapter  46,  Srsti  Khanda,  Padma Purana) . GlTHA.  A  King  of  the  Bharata  dynasty.  (5th  Skandha, Bhagavata) . GO.  (GAU) .  A  wife  of  sage  Pulastya.  Vaisravana  was born  of  her.  The  son  left  his  father  and  went  to Brahma.  (Sloka  12,  Chapter  274,  Vana  Parva) . GOBHANU.  A  King  who  was  the  grandson  of  Turvasu of  the  Puru  dynasty  and  son  of  King  Varga.  Gobhanu had  a  son  named  Traisani.  (Chapter  277,  Agni  Purana) . GOD  A.  A  follower  of  Skandadeva.  (Sloka  28,  Chapter 46,  Salya  Parva) . GOD  ANA.  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,  Amis' asana Parva) . GODAVARl.  A  river  of  South  India.  This  river  has been  glorified  much  in  the  Puranas. (1)  Godavari  is  a   member     of  the    court  of  Varuna. (.Sloka  20,  Chapter  9,  Sabha  Parva) . (2)  This    river    originates   from    Brahmagiri,    situated near  Tryambakajyotirlinga  of  Nasik   district    in    South India.  The  river  is  very  deep  and    is    a   giver    of    pros- perity to  those  who  worship  her.  Many  sages  worshipped this  river.    (Sloka  2,  Chapter  88,  Vana  Parva) . (3)  If  one   bathes  in  this  river  one  will  get  the  benefit of  conducting  a  Gomedha  yajna.  Not    only   that,    after his  death   he   will  go  to  the  land  of  Vasuki.    (Sloka  33, Chapter  85,  Vana    Parva). (4)  The  origin  of  Agni  is  from    Godavari.  (Sloka,    24, Chapter  222,  Vana  Parva). (5)  Sri  Rama,  Laksmana  and  Sita    stayed   for   a    long time  during  their   exile    in   Pancavati   on  the  shores  of this    river   Godavari.       (Valmlki     Ramayana,    Aranya Kanda,  Sarga  1 6) . (6)  Godavari    is    one   of  the    most  important  rivers  of India.    (Sloka  14,  Chapter  9,  Bhlsma  Parva)  . (7)  He   who    bathes    in    Godavari    will  be  prosperous. (Sloka  29,  Chapter  25,  Anusasana  Parva) . GODHA.     A   village  in    the    north-east    part  of  ancient India.    (Sloka  42,  Chapter  9,  Bhlsma  Parva) . GODILA  I.     A  Samavedamurti.  By  his   curse     Utatthya became  a  dunce  and  later  became  famous  as  Satyatapas. (For  details  see  under  Satyatapas) . GODILA    II.     A    servant    of    Vaisravana.    Once    when Godila    was     travelling   by  air  he  saw  PadmavatI,  wife GOHARAl^APARVA 293 GOKARNA of  Ugrasena,  King  of  Vidarbha,  bathing  in  a  pond along  with  her  companions.  The  very  sight  of  the enchanting  Padmavati  roused  carnal  passions  in  him and  the  Yaksa  took  the  form  of  Ugrasena  and  started singing  from  the  top  of  a  hillock  nearby.  Padmavati went  to  him  because  she  mistook  him  for  her  husband. Embracing  her  passionately  the  Yaksa  outraged  her modesty.  Subtle  differences  in  the  act  created  doubts in  Padmavati  and,  011  being  questioned,  the  Yaksa  told the  truth  and  left  the  place.  (Chapter  49,  Padma Pur ana) . GOHARA1VAPARVA.     A       sub-divisional      Parva       of Mahabharata.  See  under  'Mahabharata'. GOHATYA.  In  ancient  India  killing  of  cows  was  con- sidered to  be  a  great  sin.  It  is  interesting  to  note  the punishment  prescribed  for  this  crime  in  the  Agni Purana.  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  Purana,  Chapter  159), GOKHALI.  One  of  the  disciples  in  the  tradition  of Vyasa.  He  was  the  direct  disciple  of  Sakalya.  Sakalya divided  the  branch  of  Veda  he  received  into  six  and gave  one  to  each  of  the  following  six  disciples  : Valgayana,  Maudgalya,  Sali,  Adisisira,  Gokhali,  and Yatukarna.  (Skandha  12,  Bhagavata). GOKARTvTA  I.     See  under  Gokarna. GOKARIifA  II.  An  incarnation  of  Siva.  In  the  seventh Varahakalpa  Siva  was  born  as  Gokarna  and  he  then got  four  sons  named,  Kasyapa,  Usanas,  Cyavana  and Brhaspati.  (Satarudrasarhhita,  Siva  Purana). GOKARiyA.  In  the  great  battle  Karna  sent  a  serpent- missile  against  Arjuna.  The  serpent  named  Asvasena was  the  power  behind  the  missile  and  Gokarna  was  the mother  of  that  serpent.  (Sloka  42,  Chapter  90,  Kama Parva) . GOKARIVA.  A  sacred  place  of  Puranic  importance situated  on  the  extreme  north  of  Kerala. ( 1)  Origin.  There  was  once  on  the  banks  of  the  river, Tuhgabhadra,  a  village  made  sacred  and  prosperous  by the  brahmins  who  lived  there.  In  that  village  lived  a noble  brahmin  named  Atmadeva.  His  wife  was  a quarrelsome  woman  named  Dhundhuli.  Even  after  many years  of  married  life  they  got  no  children  and Atmadeva,  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 Sannyasin  came  that  way.  Atmadeva  told  him  about  his domestic  life  and  pleaded  that  he  should  suggest  a  way  to get  a  son  for  him.  The  sannyasin  sat  in  meditation  for some  time  and  contemplated  on  the  horoscope  of Atmadeva  and  regretfully  informed  him  that  according to  his  horoscope  he  was  to  have  no  children  for  seven successive  births.  He,  therefore,  advised  Atmadeva  to abandon  all  his  worldly  pleasures  and  accept  sannyasa for  the  rest  of  his  life.  But  Atmadeva  was  not  to  be discouraged  by  this  prophecy  and  he  urged  the sannyasin  to  help  him  somehow  to  get  a  child.  The sanyasin  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  Atmadeva  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  conse- quently become  pregnant.  We  can,  to  test  its  merit, give  the  fruit  to  a  cow."  Dhundhuli  liked  the  plan  very much  and  so  did  everything  like  that. The  news  that  Dhundhuli  was  pregnant  spread  in  the city.  Very  soon  her  sister  gave  birth  to  a  child  and that  child  was  proclaimed  as  the  child  of  Dhundhuli.  On the  pretext  that  Dhundhuli  was  short  of  breast-milk  her sister  started  doing  the  breast-feeding.  The  child  was named  Dhundhukari. 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  Gokarna.  Dhundhukari  and Gokarna  grew  together.  Dhundhukari  became  a  very evil-natured  boy  while  Gokarna  grew  into  a  scholarly one.  Dhundhukari  who  was  the  very  seat  of  everything bad  made-  the  life  of  their  parents  wretched  and  the disappointed  Atmadeva  renounced  all  and  went  to  the forests  and  did  penance  and  attained  moksa.  Unable to  bear  the  torture  by  her  son,  Dhundhuli  committed suicide  by  jumping  into  a  well.  Gokarna  started  on  a pilgrimage. Dhundhukari  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 Dhundhukari  and  the  prostitutes  who  lived  with  him, for  their  safety,  bound  Dhundhukari  with  ropes  and  put him  into  fire  and  killed  him.  The  soul  of  Dhundhukari became  a  great  phantom.  Hearing  the  news  of  the death  of  his  brother,  Gokarna  returned  home.  He conducted  a  sraddha  at  Gaya  to  give  peace  to  the  soul of  his  departed  brother.  But  the  phantom  of  Dhundhu- kari .  was  not  pacified.  This  phantom  troubled  him always.  Gokarna  was  not  afraid  of  it  and  asked  him what  he  wanted  and  the  phantom  pleaded  that  in  some way  Gokarna  should  get  him  absolved  of  all  his  sins. Gokarna  then  consulted  Pandits  to  know  what  method should  be  adopted  to  save  a  soul  which  could  not  be saved  even  by  a  Gaya-Sraddha.  The  Pandits  advised him  to  do  penance  to  propitiate  the  Sun.  The  Sun  who appeared  before  Gokarna  as  a  result  of  his  penance declared  that  if  he  did  read  the  entire  Bhagavata  in ]  seven  days  Dhundhukari  would  get  moksa.  So  Gokarna j  performed  a  Saptaha  and  among  those  who  assembled ,'to  hear  it  was  the  phantom  of  Dhundhukari  also.  The phantom  finding  no  place  to  ,sit  crept  into  a  seven- layered  bamboo  and  sat  there  listening  to  Gokarna. When  the  first  day  was  over  the  first  layer  broke  and  it went  on  like  that  every  day  and  on  the  seventh  day  the GOKARkT 294 GONANDA seventh  layer  broke  and  when  Gokarna  finished the  twelfth  Skandha  the  phantom  rose  from  the bamboo  to  heaven.  When  it  was  going  to  heaven  it looked  at  Gokarna  and  told  him  that  his  moksa  was  due to  the  result  of  his  hearing  the  saptaha  reading.  When Gokarna  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. Gokarna  then  conducted  another  reading  of  Saptaha and  the  people  present  heard  the  same  with  rapt attention.  When  the  reading  was  over,  a  chariot  of Visnu  from  Vaikuntha  descended  and  carried away  all  those  who  heard  the  reading.  The  place where  Gokarna  sat  and  read  the  Saptaha  became known  later  as  the  famous  Gokarna.  (Chapters  1  to  3, Bhagavata  Mahatmya). 2 )  Mitrasaha  and  Gokarna.    A  King  of  Ayodhya    named Mitrasaha     who     became   famous    by    the    name      of Kalmasapada,  became  a  demon  by  a  curse  of  Vasistha. He  attained  moksa  by  living  and    worshipping   God    in the    temple    at    Gokarna.     (See    under    Sivaratri    for details) . 3)  Gokarna  and  the  origin  of  Kerala.    Brahmanda  Purana gives  a  story  associating   Gokarna   with    the   origin    of Kerala. By  the  request  of  Bhagiratha  the  river  Gariga  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  Gokarna  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.  ParaSurama  was  doing  penance  there then  and  the  sages  went  to  him  and  told  him  of  their plight.  Parasurama  went  and  stood  in  Gokarna  and threw  an  axe  to  the  south.  All  the  land  from  Gokarna 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  Brahmanda  Purana). 4)  Other  Puranic  details  regarding  Gokarna.    (i)  Bhagiratha did  penance  to  bring  GangadevI  to    Earth  at   Gokarna. (Sarga     12,      Chapter     42,      Bala      Kanda,    Valmlki Ramayana ) . ii)   The   serpent  named    Sesa   spent   much  time  living here.    (Chapter  36,  Sloka  3,  Adi  Parva). iii)   Arjuna  visited  Gokarna  while  he  was  on  his    pilgri- mage.   (Sloka    34,  Chapter  26,  Adi  Parva). iv)   Gokarna  was  one  of  the  abodes    of  Siva.    Brahma, Maharsis,Bhutas  and  Yaksas  used  to  stay  at  Gokarna  to worship  Siva.    (Sloka  24,  Chapter  85,  Vana  Parva) . v)   The    holy    place  of  Gokarna  is  renowned  in  all  the three  worlds   (Sloka  15,  Chapter  88,  Vana  Parva) . vi)   Gokarna    is  a  tapovana  also.    (Sloka  51,  Chapter  6, Bhisma  Parva) . vii)  Sri  Krsna,  Arjuna  and  Pradyumna  together  killed Nikumbha,  who  had  kidnapped  Bhanumatl,  at  Gokarna. ( Chapter  90,  Visnu  Purana) . GOKARNI.  A  follower  of  Skandadeva.  (M.B.  Salya Parva,  Chapter  90;  Sloka  42) . GOLAKl.  The  mother  of  an  Asura  named  Madhupa. This  woman  was  born  from  the  face  of  Brahma  in Krtayuga.  (Uttara Ramayana). GOLOKA.  A  divine  world.  Mostly  cows  live  in  this  world which  is  above  all  the  other  worlds.  Surabhi,  daughter of  Daksa,  acquired  great  powers  by  doing  rigorous penance  in  this  world.  Pandits  say  that  Goloka  is  the upper  lip,  Brahmaloka,  the  lower  lip  of  Mahavisnu. (M.B.  Santi  Parva,  Chapter  347,  Sloka  52) . GOMANTA  I.  A  famous  mountain  near  Dvaraka.  This mountain  is  known  as  Goma  and  Raivataka  also.  Once Sri  Krsna  went  to  see  Gomanta  and  on  the  way  met Parasurama.  (Skandha  10,  Bhagavata).  Parasurama and  Sri  Krsna  went  together  and  saw  this  beautiful mountain.  Vyasa  has  devoted  Chapter  40  of  Visnu Parva  entirely  for  the  description  of  this  mountain  of Gomanta.  Once  Balabhadrarama  caught  hold  of  Jara- sandha  on  this  mountain  but  let  him  off. GOMANTA  II.  A  place  of  habitation  lying  to  the north-east  of  ancient  India.  (Sloka  43,  Chapter  9, Bhisma  Parva). GOMANTA  III.  A  mountain  of  the  island  of  Kusa. (Sloka  8,  Chapter  12,  Bhisma  Parva). GOMATI.  (KAUSIKI) .  A  celebrated  river  of  Puranic fame.  This  is  worshipped  as  a  goddess. 1 )  The   curse.  Karhpa  Ramayana   states   that  this  river was  KausikI,  sister  of  Vis  vamitra.  She  became    a    river by  a  curse. Kausiki  was  married  to  a  sage  called  Rclka.  Once Rclka  went  to  devaloka  to  see  Brahma.  KausikI  unable to  bear  the  separation  followed  her  husband  by  her power  of  chastity.  On  the  way  Rclka  saw  her  and cursed  her  and  made  her  into  a  river.  From  that  day onwards  she  started  running  as  a  river  named  Kausikl. See  under  KausikI.  (Bala  Kanda,  Valmlki  Ramayana) . 2)  Other  details  from  the  Purdnas  regarding  Gomati. i)  Sri  Rama  conducted  the  Asvamedha  yaga  at  Naimi- saranya  on  the  banks  of  this  river.  (Uttara  Ramayana) . ii)  The  sins  of  those  who  drink  the  water  of  this  river are  washed  away.  (Sloka  20,  Chapter  169,  Adi  Parva). iii)  The  devi  of  Gomati  river  lives  in  the  court  of Varuna  worshipping  him.  (Sloka  23,  Chapter  9,  Sabha Parva ) . iv)   Dharmaputra   came    to  this  river  during  his  pilgri- mage. (Sloka  2,  Chapter  95,  Vana  Parva). v)    Gomati  is  the  wife  of  Agnideva    called   Vi.';vabhuk. (Sloka  19,  Chapter  219,  Vana  Parva) . vi)  This  is  one  of  the  most  important  rivers  of  Bharata- varsa.    (Sloka  18,  Chapter  9,  Bhisma  Parva). vii )  The  land  of  Divodasa,  King  of  Ayodhya,  extended from  the  shores  of  Gahga  to  the  base  of  Gomati.    (Brah- manda Purana,  Chapter  2) . GOMATlMANTRA.  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.  (Sloka  42,  Chap- ter 81,  Anus asana  Parva,  M.B. ). GOMEDAKA.     See  under  Navaratna. GO.vlUKHA  I.  A  notorious  King.  He  was  born  of  the family  of  KrodhaVas'a.  (Sloka  63,  Chapter  67,  Adi Parva). GOMUKHA  II.  An  asura  who  was  a  follower  of  an asura  called  Surapadma.  (Asura  Kanda,  Skanda Purana) . GOMUKHA  III.  Son  of  Matali,  charioteer  of  Indra. (Sloka  8,  Chapter  100,  Udyoga  Parva) . GONANDA.  A  soldier  of  Skandadeva.  Sloka  65,  Chap- ter 43,  Salya  Parva). GOPALAKA 295 GRAHAS GOPALAKA.  A  son  born  to  Candamahasena  of  his  wife Angaravati.  Besides  Gopalaka  he  had  another  son named  Palaka.  (Kathasaritsagara,  Kathamukha- lariibaka,  Taranga  3) . GOPALl.     I.      A    nymph.     Once    when  Arjuna  went  to devaloka  this  celestial  maiden    gave   a   performance   in dancing    in  his  honour.   ( Chapter  43,  Vana  Parva) . GOPALl  II.     A  follower  of  Skandadeva.   (Sloka  4,  Chap- ter 46,  Salya  Parva) . GOPARASTRA.  A  place  of  habitation  in  the  north-east part  of  ancient  India.  (Sloka  44,  Chapter  9,  Bhisma Parva ) . GOPATI  I.  A  demon.  He  was  a  co-worker  of  another demon  named  Kalaketu.  Sri  Krsna  killed  Gopati  on the  banks  of  the  river  Iravatl  on  the  mountain  Mahen- dra.  (Chapter  38,  Sabha  Parva). GOPATI  II.  A  deva  gandharva.  He  was  born  to  Ka- syapa  of  his  wife  Muni.  (Sloka  42,  Chapter  65,  Vana Parva).  This  gandharva  participated  in  the  birthday celebrations  of  Arjuna.  (Sloka  55,  Chapter  122,  Adi Parva). GOPATI  III.     A  son  of  the    celebrated  emperor,    Sibi. When  Parasurama  killed  and  made  extinct  all  Ksatriya kings  it  was  a    herd  of  cows  that  brought  up  this  child. (Sloka  78,  Chapter  49,  Santi   Parva) . GOPATI    IV.      A    synonym    of  Siva  used  in  Sloka  151, Chapter  17  of  Anusasana  Parva GOPATI  V.     A  synonym  of  Visnu    used   in    Sloka    66, Chapter  149,  of  Anugasana  Parva. GOPAYANA.     ThearmyofGopas.    (Sloka   13,    Chapter 71.  Bhisma    Parva). GOPIKKURI.     See  under   Urddhvapundra. GOPTATARA.     A    place    on    the   northern    bank  of  the river,  Sarayu.  Sri  Rama  with  his  two  armies  and    vehi- cles   ascended    to   heaven    from    this  place.    (Sloka  10, Chapter  83    Mahabharata) . GORATHA.     The  palace  of  Magadha.  This    palace   was situated  on  a  mountain  near  Girivraja.  (Sloka  30,  Chap- ter 20,  Sabha  Parva) . GOSAVA.     A  mahayajna.    (Sloka  17,  Chapter  30,    Vana Parva) . GOSRisIGA.  An  important  mountain  of  South  India. Sahadeva  captured  this  mountain.  (Sloka  5,  Chapter 31,  Sabha  Parva) . GOSTANI.  A  follower  of  Skandadeva.  (Sloka  3,  Chap- ter 46,  Salya  Parva). GOTAMA.  A  sage  named  Gotama,  son  of  Rahugana, is  found  everywhere  in  Rgveda.  The  seventyfourth sukta  in  the  thirteenth  anuvaka  of  the  first  mandala  of Rgveda  is  composed  by  this  sage.  There  are  many  other suktas  also  in  his  name.  This  sage  is  not  the  Gautama, husband  of  Ahalya,  who  made  Sukta  58,  Anuvaka  1 1 , Mandala  1  of  Rgveda. 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.  (Suktas  86,  87, Anuvaka  14,  Mandala  1,  Rgveda). It    was    Asvinldevas     who    took    the  well   to  Gotama. (Sukta  116,  Anuvaka  17,  Mandala  1,  Rgveda). GOTlRTHA.     A    holy   place.  The  Pandavas  visited  this place  during  their  pilgrimage.   (Sloka    3,    Chapter    95, Vana  Parva). GOTRA.     A   son   of  Vasistha.  Vasistha  had  of  his  wife Urjja  seven  sons  named    Rajas,    Gotra,    Orddhvabahu, Savana,  Anagha,  Sutapas  and  Sukra.  These  holy  men were  saptarsis  in  the  third  Manvantara.  (Chapter  1, Visnu  Purana) . GOVARDHANA.  A  mountain  of  Ambadi  (Gokula) . This  is  believed  to  be  a  form  of  Krsna.  This  is  called Giriraja  also.  The  residents  of  Ambadi  from  time  imme- morial used  to  worship  Indra  for  getting  rains.  But after  the  advent  of  Krsna  there  came  a  change  in  that belief.  Krsna  told  them  that  rains  depended  on  Govar- dhana  and  it  was  enough  if  they  worshipped  that  moun- tain and  so  the  residents  of  Ambadi  started  worshipping the  mountain.  Indra  got  enraged  at  this  and  sent  heavy rains  to  Ambadi  intending  to  submerge  it  in  water.  But Sri  Krsna  lifted  the  mountain  over  Ambadi  like  an  um- brella and  saved  the  city  from  the  wrath  of Indra.  See  under  'Krsna'  for  more  details.  (Dasama Skandha,  Bhagavata) GOVASANA.  A  King  of  the  country  called  Sivi.  The daughter  of  this  King,  Devika,  married  Yudhisthira  in  a svayarhvara.  Once  Govasana  met  in  a  duel  the  son  of Abhibhu,  King  ofKas"!.  (Sloka  38,  Chapter  95,  Drona Parva) . GOVASANA  (M)  .A  country  of  ancient  India.  The  people of  this  place  presented  Yudhisthira    with    much    wealth. (Sloka  5,  Chapter  51,  Sabha' Parva) . GOVIKARTA.    The    man  who     puts     nose-bands     on bullocks.  (Sloka  9.  Chapter  2,  Virata  Parva). GOVINDA.  A  synonym  of  Sri  Krsna  (Mahavisnu).  He got  this  name  because  he  saved  the  people  and  cows  of Ambadi  by  lifting  the  Govardhana  mountain  and using  it  as  an  umbrella.  (Daksinatya  patha  Chapter 38,  Sabha  Parva) . GOVINDADATTA.  A  brahmin  of  great  fame  who resided  in  Bahusuvarnaka,  a  city  on  the  banks  of  the river  Ganga.  His  wife  was  a  very  pious  woman.  They had  five  children.  Once  when  both  the  parents  were away  from  the  house  a  sage  called  Vaisvanara  came there  but  the  children  did  not  receive  him  and  treat him  properly.  Knowing  this  Govindaclatta  abandoned all  his  children.  (Kathasaritsagara,  Kathapithalarh- baka) . GOVINDAGIRI.  A  mountain  of  Krauncadvlpa.  (Sloka 19,  Chapter  12,  Bhisma  Parva) . GOVINDASARMAN.  A   brahmin   who   lived     in   olden times  in  the  city  of  Kasl.     (See    under    Sirhhadhvaja ) . GOVITATA.      A  peculiar   kind  of  horse    sacrifice.  Sage Kanva  once  made    his  grandson,    Bharata,    conduct    a sacrifice  of  this  kind.  (Sloka  130,  Chapter  74,  Adi  Parva) . GOVRAJA.  A  soldier  of  Skandadeva.     (Sloka  66,    Chap- ter 45,  Salya  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  Puranic  texts  in India.  The  main  ideas  are  summarised  below. Surya  (Sun),  Candra  (Moon),  Sukra  (Venus),  Budha (Mercury),  Kuja  (Mars),  Brhaspati  (Jupiter) ,  Sani ( Saturn) ,  Rahu  and  Ketu  are  the  navagrahas  ( the  nine planets) . Suryascandro  marigalasca Budhascapi  brhaspatih  / Sukrah  sanaigcaro  rahuh Ketusceti  navagrahah  '/ GRAHAS 296 GRAHAS Besides  the  above  nine  planets,  Indian  astronomers  take into  account  a  starry  sphere  in  the  sky  called  Saptarsis and  the  star  called  Dhruva. 1 )  Surya.  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.  Surya  exists  within  the universe,  and  is  called  also  Martanda  as  it  originated from  dead  (mrta)  egg  (anda).  Siirya  divides  the  sky, heaven,  hell,  the  earth,  east,  west,  north,  south  etc. from  one  another.  According  to  the  course  of  Surya three  periods  of  time  or  'seasons'  like  uttarayana, daksinayana  and  visuvat  are  caused.  Five  months  from May  is  the  uttarayana  period,  five  months  from November  the  daksinayana  period,  and  the  months  of April  and  October  are  the  Visuvats.  Since  during  the uttarayana  the  sun  rises  up  comparatively  slowly (mandagati)  during  this  period  the  day  is  longer  than night.  As  in  daksinayana  the  course  of  the  sun  is  quic- ker in  pace  (Sighragati)  night  is  longer  than  day,  and during  visuvat,  (samagati)  day  and  night  are  of  equal duration. The  other  planets  have  three  positions  called  Jaradgava, Airavata  and  Vaisvanara,  the  first  being  the  central position,  the  second  the  northern  position  and  the third  the  southern  position.  Nine  stars,  Asvini,  Bharani, Krttika,  Rohini,  Mrgasiras,  Ardra,  Punarvasu  and Pusya  occupy  the  Airavata  vlthl  (northern  position or  segment) .  Another  nine  stars,  Magha,  Purva PhalgunI,  Uttara  PhalgunI,  Hasta,  Citra,  Svati, Visakha,  Anuradha  and  Jyestha  occupy  the  central position,  and  the  last  nine  stars,  Mula,  Purvasadha, Uttarasadha,  Sravana,  Sravistha,  Satabhisak,  Purva- prosthapada,  Uttaraprosthapada  and  Revati  occupy  the southern  position. To  the  east,  south,  west  and  north  of  Mount  Mahameru exist  Devadhanika  (Indrapurl)  Samyamani  (Yamapuri) ftimlocanl  (Varunapuri)  and  Vibhavari  (Kuberapurl) respectively.  When  Surya  appears  in  Devadhanika  it will  be  dawn,  when  he  has  travelled  to  Samyamani  it will  be  noon,  when  he  is  in  Nimlocanl  it  will  be  sunset and  when  he  is  in  Vibhavari  it  will  be  mid-night.  This is  how  Surya  circles  the  Mahameru.  Within  15  nadikas (6  hours)  the  sun  travels  2\  crores  plus  2\  lakhs  of yojanas.  Surya'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  nabhis  representing  the  three caturmasyas,  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.  Arunadeva  is  the charioteer,  and  the  seven  chandas  are  the  horses.  The seven  chandas  are,  Gayatri,  Brhati,  Usnik,  Jagati, Tristubh,  Anustubh  and  Pahkti). Night  is  called  Usa  and  day  Vyusti  and  the  time  in between  is  Sandhya.  When  Sandhya  begins  the  terrible Raksasas  called  Mandehas  attempt  to  consume  Surya. 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  Surya.  When  the  fight  is  on,  noble  brahmins throw  up  water  sanctified  by  Gayatri  mantra  with 'Om'.  The  water  turns  into  Vajrayudha  and  burns  the Raksasas  to  ashes.  The  first  offering  in  Agnihotra  is made  with  the  recitation  of  the  mantra'  beginning 'Suryojyoti' because  of  which  the  sun  is  able  to  shine with  thousands  of  rays  with  the  result  that  the  Raksasas are  burned  to  death.  The  Balakhilyas  who  number more  than  60,000  form  Surya's  body-guard.  (See  under Surya  for  Puranic  stories  about  him). 2)  Candra.  (The  Moon).  Candra  exists  at  one  lakh yojanas  away  from  Surya,  and  it  revolves  round  the earth.  A  ciindra  month  of  twentyseven  days  is  divided into  twelve  rasis  (houses)  viz.  Simha  (Leo) ,  Kanya (Virgo)  Tula  (Libra)  Viicika  (Scorpio)  Dhanus (Sagittarius)  Makara  (Capricorn)  Kumbha  (Aquarius) Mina  (Pisces)  Mesa  (Aries)  Vrsabha  (Taurus) Mithuna  (Gemini)  and  Karkataka  (Cancer) .  Every month  Candra  stays  in  each  of  the  above  houses  only for  2 £  days. The  full  moon  makes  Pitrs  happy,  divides  the  month into  two  halves,  Krsna  Paksa  (the  dark  fortnight) and  Sukla  Paksa  (the  bright  fortnight)  and  functions as  the  very  life  of  all  living  beings.  The  twentyseven stars  from  ASvini  to  Revati  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  Amrta  (Nectar)  bestows  happiness  on devas,  Pitrs  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  Surya  live  for  a  Kalpa  era. Because  the  Devas  drink  its  digits  Candra  wanes  into one  digit  (Kala).  Then  Surya  makes  him  wax  again with  one  single  ray  of  his  called  Susumna.  When  only two  Kalas  of  his  remain  Candra  enters  the  orbit  of Surya  and  stays  there  in  the  ray  called  'ama',  and  that day,  therefore  is  called  ama.va.sya.  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  brahmahatya.  (slaughter  of  a  brahmin) .  When only  a  little  of  the  15th  kala  remains  on  new  moon  day hordes  of  Pitrs  gather  round  the  enfeebled  Candra  to drink  him,  and  they  drink  the  amrta  kala,  one  of  the two  kalas  still  remaining  with  him.  Thus  the  three classes  of  Pitrs,  Barhisadas,  Saumyas  and  Agnisvattas get  absolutely  satisfied  for  one  month.  Thus  Candra nurtures  Devas  in  the  Sukla  Paksa  and  pitrs  in  Krsna Paksa.  and  grows  trees,  creepers  etc.  with  life-giving water.  (For  details  see  under  Candra) . 3)  Sukra   (Venus).     Sukra  is  an  auspicious    Deva    very much  interested  in  doing  good  to  the  world  and  making people  happy.  His  course  is  also,  like  that  of  Surya,    of three  types,  intense  (quick) ,  slow  and    of  equal    pace. Two-and-a-half  yojanas  above  Surya,  Sukra    follows    a course  alternating  in  front  of  and  behind  Surya.  Sukra never  goes  very  far  away  from  Surya,  and    he    possesses a  big  chariot  drawn  by  horses  from  earth.   (For    details see  under  Sukra).  s 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 Surya  and  if  he  moves    from   Surya    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). GRAHAS 5)  Kuja    (Mars}.     Kuja   is  two  lakhs  of  yojanas   above Budha,  and  remains  in  every  rasi  (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)  Brhaspati  (Jupiter).  Jupiter  travels  2  lakhs  of  yojanas away  from  Kuja's  sphere.  Though    it  is  an   auspicious planet  Us  reverse  course  is  productive     of  evil   results. Jupiter  travels  for  twelve  months  in  every  ras  i    ( house ) . His  golden  chariot  is  drawn  by  eight  white  horses.    (See Brhaspati) . 7 )  Sani  (Saturn) .     Sani  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    SanaKcara also.  Sani  is  considered  to  be  the  sen  of  Surya.  It  is  an inauspicious  planet.  His    chariot    is    drawn    by   multi- coloured horses  born  in  the  sky. 8)  Rdhu.     His  ash-coloured  chariot  is    drawn    by    eight horses  as  dark  as  beetles.  Once  the    horses  are  harness- ed to  the  chariot  it  will    always    be   running.    On    full moon  days  Rahu  starts  from  Surya  and  reaches  Candra and  returns  to  Surya  on  new  moon  days.  It  is  an  inaus- picious planet.    (For  details  see  under  Rahu) . 9)  Ketu.     His  chariot  is  drawn  by  eight   horses,    which have  the  speed   of  wind.    It  is     also    an    inauspicious planet. 10)  Saptarfis.  Thirteen  crores  of  yojanas  away  from  the zone  of  Sani  exists  the  Saptarsi    zone.    Seven   maharsis are  incessantly  on  the  move  in  that  sphere,    wishing   all that  is  well  for  the  whole  world.    (See  Saptarsis).    . 11)  Dhruva.     Thirteen  crores   of  yojanas  away  from  the saptarsimandala    there    is    a   place   called    Visnupada. Dhruva,  son  of  Uttanapada  lives  there  in  the    company of  Indra,    Agni,    Kasyapa,   Dharma    and    others.  The Dhruvamandala     remains      there    stationary    like    the supporting  pillar  of  all  the  planets   ever   on    the   move. (See    Dhruva;    Devlbhagavata    8th    Skandha;     Visnu Purana,  Part  II) . Astrologers  aver  that  living  beings  pass  through  the periods  and  positions  of  the  following  planets,  viz.  Ketu, Sukra  (Verms)  Aditya  (Sun).  Candra  (Moon),  Kuja (Mars),  Rahu,  Brhaspati  (Jupiter),  Sani  (Saturn)  and Budha  (Mercury) .  The  following  table  shows  how people  born  under  different  stars  pass  through  the different  dasas.  The  order  of  succession  of  the  dasas and  the  period  of  each  dasa  can  also  be  seen  from  this table. Stars"  (Day  of  birth)1  Da£a 297 As  vim (Asvayuk) Bharani Magha Purva Krttika Phalguni Uttaraphal- Rohiru gunl Hastam Miila Ketu Purvasadha  Sukra Aditya Uttarasadha Sravana       Candra Years 7 20 10 Mrgas  iras Ardra Punarvasu Pusya Citra SvatI Vi;'  akha Anuradha As  lesa          Jyestha GRAHAPlDA Sravistha  Kuja  7 Satabhisaj  Rahu  18 Purvapro-  Brhaspati  1 8 sthapada Uttarapro-  Sani  19 sthapada Revati         Budha  1 7 GRAHAPlDA.  (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  Papini  affects  it  as  a  result  of  which  it  will refuse  all  food  and  be  lying  turning  its  head  this  way and  that.  Papini  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,  tatiri flower,  bark  of  pachotti,  are  remedies  against  the  attack of  Papini.  Burning  of  buffalo  dung  also  is  useful. On  the  second  night  after  the  birth  of  the  child  another female  planet  called  Bhlsanl  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  tippali (long  pepper) ,  ramacca,  root  of  "Katalati"  and  sandal- wood.  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  ball  should  be offered  to  the  planet. On  the  third  night  the  female  planet  called  Ghantali 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,  anjana 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 naguna  (a  tree)  and  bilva  and  bali  as  aforesaid  should also  be  offered. Kakoli  (female  planet)  affects  the  child  on  the  fourth night.  Shivering,  loss  of  appetite,  frothing  and  wander- ing 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. Hamsadhika  (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 I.  To  find  out  your  dasa  at  the  time  of  birth,  please  see  the  above  table.  Any  one  born  under  any  of  the  stars  is  considered  born in  ihe  dasa  shown  in  the  right  hand  side  against  that  star  ;  e.  g.  People  born  under  (Asvayuk)  Asvini,  Mrgasirsa  and  Mula  are  born into  the  Ketu  dasri.  So  with  the  other  stars  also  as  shown  in  the  above  table.  To  calculate  how  long  the  dasa  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  corres- ponding dasa.  The  portion  of  the  daSa  that  the  man  will  get  is  proportionate  to  the  period  of  dominance  of  the  star.  For  example, a  man  is  born  under  the  star  Asvaini  (Asvyuk)  when  the  star  is  in  the  last  quarter  of  the  Ketu  dasa.  The  total  period  of  this  dasa  is 7  years.  But  the  man  will  get  only  the  last  quarter  of  it.  namely  about  i  1  years.  After  that  he  will  pass  on  to  the  next  daSa — Sukra- dasa. GRAHAPIDA 298 GRAHAPIDA fish  etc.  should  be  offered  to  this  planet,  and  the  child smeared  with  a  paste  of  goat-horn,  roots  of  the  vatyala plant,  bark  of  pachotti  (Tilva)  manayola  and  haritala. Phalkari  (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. Muktakesi  (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. Sridandi  ( 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  smea- ring the  body  with  a  paste  of  orris  root,  mustard  seed and  garlic  are  the  treatment  for  the  attack. The  terrible  female  planet,  Cfrdhvagrahi  attacks  the child  on  the  ninth  night.  Startling,  breathing  out  alone and  biting  the  fists  of  both  hands  form  the  chief  symp- toms 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. Rodani  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  pro- duced 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  Putana  attacks  the  child when  it  is  one  month  old.  Crying  like  the  crow,  fre- quent 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' ofpayasa  (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. Mukuta,  (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. Gomukhi  attacks  the  child,  in  the  third  month.  Abnor- mal 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. Pingala  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.  Pirigala's attack  often  proves  fatal. During  the  fifth  month  the  planet  Lai  ana  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. Parikaja  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  Nirahara  attacks  the  child. Bad  odour,  tooth-ache  etc.  are  the  main  symptoms. Bali  with  fish,  flesh  etc.  is  the  cure. Yamuna  attacks  the  child  during  the  eighth  month.  Skin eruptions  etc.  are  the  chief  symptoms.  No  special  treat- ment is  required  for  this. During  the  ninth  month  KumbhakarnI  attacks  the  child. Fever,  vomiting  and  abnormal  crying  form  the  chief symptoms.  Bali  with  flesh  and  liquor  is  the  cure  for  it. Tapasi  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  Raksasi  attacks  the  child. No  treatment  is  called  for. Cancala  attacks  the  child  during  the  twelfth  month. Breathing  problems,  palpitation  etc.  are  the  main symptoms.  Bali  during  the  first  half  of  the  day  with Kalmasa  etc.  is  the  remedy. During  the  second  year  of  its  life  the  child  is  attacked by  Rodani.  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. Catuka  (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. Pancala  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. Dhavani  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  (Bhrngaraja  creeper)  water  are  the  treat- ment. Yavana  attacks  the  child  in  the  seventh  year.  Speech- lessness,  vomiting,  laughing  and  crying  for  no  apparent reason  form  the  symptoms.  Bali  with  liquor,  flesh, pudding  etc.  and  fuming  and  bathing  form  the  treat- ment. Jataveda  attacks  the  child  in  the  eighth  year.  The child  refuses  food  and  cries.  Bali  with  cooked  gingelly, GRAMADEVATA 299 GRANTHIKA gingelly  bread  and  curds,  and  bathing  and  fuming  form the  treatment. Kala  (Kali)  attacks  the  child  during  the  ninth  year. Feelings  of  fear,  roaring  etc.  are  the  symptoms.  Bali with  gingelly  rice,  gingelly  bread,  gingelly  powder, Kalmasa  and  pudding  form  the  treatment. Kalahamsl  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. Devabhuti  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. Valika  attacks  the  child  in  the  12th  year.  Frequent hiccoughs  is  the  symptom.  Treatment  is  the  same  as above. VayasI  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. YaksinI  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. Mundika  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. Vanari  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. Gandhavati  attacks  the    child  during  the   seventeenth year.  Agitation  of  limbs  and  crying  are  the    symptoms. Bali     with    Kalmasa    etc.    and  bathing  and  fuming  as above  form  the  treatment. The  following  mantra  should  be  repeated  in  all  balis and  gifts. Orh  namah  sarvamatrbhyo  balapldasamyogam  bhunja bhunja  cuta  cuta  Sphotaya  sphotaya  sphura  sphura grhana  grhana  akattaya  akattaya  kattaya  kattaya  evam siddharupo  jnapayati  hara  hara  nirdose  kuru  kuru balikam  balam  striyarh  purusarh  ya  sarvagrahanamu- pakramat-camunde  namo  devyai  hrurii  hrurh  hrim apasara  dustagrahan  hram  tadyatha  gacchantu  grhya- tam  anyatra  panthanam  rudro  jnapayati.  (Agni  Purana, Chapter  299). GRAMADEVATA.  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  devatas.  Such devatas  are  the  gramadevatas. Devi  is  the  chief  gramadevata  of  South  India.  Devi  is called  Durga  and  Kali  also.  But,  Devi  is  worshipped  in sixtyfour  different  forms  or  aspects.  The  gentle  Devi, viz.  in  her  gentle  aspect  or  attitude  has  three  forms, Kanya,  Kamaksl,  and  Mukambika.  In  Kerala  Devi  is called  BhagavatI  also.  Valiyangadi  Bhagavati  of Calicut  is  Laksmldevl.  Kali  temples  in  Karnataka  are called  'Kottapurarh  Laksmi  Ksetras'.  There  are  such temples  in  Andhra  also.  Most  of  them  are  Jokulambika temples.  In  Tamil  Nadu  there  are  gramadevatas  called Mariyamma,  Kaliyamma,  and  Draupadlyamma.  Not the  DraupadI  mentioned  in  the  Mahabharata;  but  the KannakI  of  Cilappadikara  is  the  Devi  worshipped  in Tamil  Nadu. There  are  two  kinds  of  Devis  called  Saptamatrs  and Saptakanyas.  Saptamatrs  have  purusas  (husbands)  and saptakanyas  have  seven  brothers  for  help  and  support. Devi  puja  is  very  much  prevalent  in  South  India.  The custom  is  supposed  to  be  as  old  as  5000  B.C.  Idols  of Devi  have  been  unearthed  from  Mohanjo-daro  and Harappa.  Even  the  Buddhists  worship  the  Devis  called Yaks!  and  Harltl.  When  in  after  years  Hinduism  was revitalised  these  gramadevatas  got  prompted  as  the great  Devatas  of  the  epics  and  the  Puranas.  The Ramayana  mentions  the  incident  of  the  Devi  called Lankalaksml  driving  away  Hanuman.  There  are  famous Kali  temples  in  Ujjayini  and  Calcutta.  It  is  believed that  in  the  temple  at  Cidambaram  also  Kali  occupied a  prominent  place.  But,  according  to  legends,  Siva defeated  Kali  in  a  dance  competition  and  ousted  her  to her  present  temple  at  the  outskirts  of  the  city.  Camundl is  worshipped  as  the  ancestral  guardian  deity  in  Mysore. The  Kamaksl  temple  of  KancI,  Minaksl  temple  of Madura  and  Mukambika  temple  of  North  Karnataka may  be  cited  as  examples  for  the  worship  of  the  gentle form  of  Devi.  Alarmel '  Mankattayar  temple  at Tiruccanur  is  a  very  important  Devi  temple.  The 'Aditi'  in  the  Vedas  and  Kottravai  of  Tamil  Sangha texts  point  to  the  very  long  past  of  the  Devi  in  India. Kalidasa  and  Kalamegha  (a  Tamil  poet  of  the fifteenth  century  have  worshipped  Kali.  Sri  Ramakrsna Paramahamsa  and  the  great  modern  Tamil  poet Bharati  were  devotees  of  Kali. There  are  also  gramadevas  worshipped  like  the  grama- devatas. Munis  vara  and  Karuppan  are  two  prominent gramadevas.  In  certain  villages  Bhairava,  Vira,  Irula, Katteri  and  Nongi  are  worshipped  as  gramadevas.  In South  Karnataka  a  set  of  Devas  called  Bhutas  are worshipped,  Pancuruli  being  one  of  them.  Sasta  or Ayyappa  is  another  gramadeva.  Sasta.  is  most  popular in  Kerala  and  in  Tamil  Nadu.  Buddha  also  is  called Sasta.  In  certain  places  idols  of  Sasta  with  two  wives, called  Purna  and  Puskala  are  also  found.  Sabarimala Sasta  is  yogamurti  (in  yogic  pose) . In  most  of  the  gramadeva  temples  idols  of  the  Devas are  not  found.  A  pltha  (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  gramaksetras and  annual  festivals  are  common  in  such  temples.  (Nam vanamgurh  daivamgal-Tamil) . GRAMANI.  A  bhutagana  (set  of  attendants)  of  Siva. Sins  of  those  who  worship  this  gana  will  be  removed. (AnuSasana  Parva,  Chapter  150,  Verse  25) . GRAMANlYA.  One  born  in  the  family  of  the  Ksatriya, who  is  the  governor  of  village.  Nakula  defeated  the gra.man.iyas  during  the  conquest  of  lands  in  connection with  the  asvamedha  of  Dharmaputra.  (Sabha  Parva; Chapter  32,  Verse  9) . GRANTHIKA.  Name  assumed  by  Nakula  during  his life  incognito  at  the  Virata  palace.  (Virata  Parva, Chapter  3,  Verse  4) . GRDHRAKUTA GRDDHRAK.OTA.  A  mountain  of  northern  India.  The Larhsuras  gave  protection  to  Brhadratha  at  this  moun- tain. (Sloka  82,  Chapter  49,  Santi  Parva) GRDDHRAPATRA.  A  soldier  of  Skandadeva,  (Sloka 74,  Chapter  45,  Salya  Parva) . GRDDHRAVATA.  A  mount  of  the  Himalayas.  This mount  is  the  abode  of  Mahadeva.  Those  brahmins  who visit  this  place  would  get  moksa  and  those  of  other castes  would  be  absolved  of  all  sins.  (Sloka  91  Chapter 84,  Vana  Parva} . GRDDHRIKA.  A  bird.  Kasyapa  begot  of  his  wife Tamra,  the  six  birds  namely  Kaki,  SyenI,  BhasI, Grddhrika,  Suci  and  Griva.  (Agni  Purana,  Chapter GREEK  LITERATURE.  Greek  is  one  of  the  most important  Indo-European  languages.  As  an  indepen- dent 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.  lolic,  Ionic-Attic,  Arcado Cyprean  and  western  Greek  are  the  four  dialects, lolese  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  con- tributed 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  litera- ture. GRHADEVI.  Another  name  of  the  demoness  Jara. (See  under  Jara). GRHAPATI.     A  sage.  There  is  a  story   in   Siva    Purana about  this  sage. Visyanara  father  of  Grhapati  was  living  with  his  wife Sucismati  in  a  hermitage  on  the  banks  of  the  river Narmada.  They  had  no  children  and  Sucismati,  was grieved  much  on  this  account.  She  requested  herjiusband find  out  ways  and  means  to  get  a  child.  Visvanara, 300 GRHASTHA went  to  KaM  and  did  penance  to  propitiate  Visv and  the  God  appeared  before  him  and  blessed  him  and said :  "You  will  soon  get  a  son".  Very  soon  the  wife of  VKvanara  delivered  a  child  and  the  son  was  named Grhapali.  When  the  child  was  nine  years  old  Narada came  there  once  and  warned  them  against  fire.  Visva- nara immediately  went  and  did  penance  to  propitiate Siva  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  Grhapati  when  he  installed an  idol  of  Siva  at  KaY.I  gave  it  the  name  of  Agnisvara. GRHASTHA.  In  ancient  India  the  life  of  a  male  person was  divided  into  four  ^stages,  namely,  Brahmacarya Garhasthya,  Vanaprastha  and  Sannyasa.  He  who  is  in the  second  stage  of  life  is  called  a  Grhastha. When  a  person  marries,  he  becomes  a  Grhastha.  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  pihgala  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  smasru  (hair  on  the  face)  (9)  girls  with  mascu- line features  (10)  with  the  sound  of  males  ( 11)  lean ones  (12)  with  the  voice  of  a  crow  (13)  with  thick  eye- lashes (14)  round  eyes.  Again  avoid  girls  having  hair on  their  legs,  raised  heels  and  those  with  small  depre- ssions 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 Grhastha  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  Grhastha  should  daily  worship  devas,  cows, brahmins,  scholars,  old  men  and  preceptors.  He  should worship  sandhya  (dawn  and  dusk)  daily  and  also  fire. He  should  wear  on  his  body  leaves  of  Visnukranti, Karuka  (couch  grass),  Tulasi  (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  Grhastha  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  prosti- tutes (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 GRlVA 301 GUI^ADHYA the  teeth,  pinch  grasses  or  write  or  draw  on  the   ground (Ams  a  3,  Visnu  Purana) . GRlVA.  A  daughter  in  bird  form  born  to  Kasyapapraja- pati  by  his  wife  Tamra.  Grlva  had  the  following sisters,  Kakl,  Syenl,  BhasI,  Grddhrika  and  Suci,  all  birds. (Agni  Purana,  Chapter  1)  . GRTSAMADA  I.  A  celebrated  sage.  He  was  the  son  of a  sage  called  Vitahavya.  Grtsamada  was  equal  to  Brhas- pati  and  a  great  friend  of  Indra.  Once  this  sage  lec- tured to  Yudhisthira  on  the  glory  of  Siva.  Many  have mistaken  Grtsamada  for  Indra.  Once  the  asuras  bound him  by  ropes  mistaking  him  for  Indra.  He  had  a  son named  Kuceta.  (For  more  details  see  under  Varistha) (Chapters  18  and  30,  AnuSasana  Parva) . GRTSAMADA  II.  A  King  of  the  Bhargava  dynasty.  He was  the  son  of  King  Suhotra.  Grtsamada  had  two  bro- thers. Kasya  and  Kusa,  and  a  son,  Sunaka.  (9th Skandha,  Bhagavata) . GRTSAMADA  III.  The  son  born  to  Indra  of  Mukunda. There  is  the  following  story  about  him  in  Ganesa Purana. Once  when  Rukmarigada  was  out  from  the  palace, Indra,  in  the  guise  of  Rukmangada,  went  to Mukunda,  wife  of  Rukmangada,  and  slept  with her  who  was  at  that  time  sexually  hungry.  She  delivered a  child  in  due  course.  This  boy  was  Grtsamada.  He grew  into  a  great  scholar.  Nobody  was  able  to  defeat him  in  any  verbal  duel.  Once  Grtsamada  went  to  the palace  of  the  king  of  Magadha  to  attend  a  Sraddha  (an offering  to  the  manes)  along  with  Vasistha  and  others. Atri  Maharsi  who  was  present  there  then  spoke  sligh- tingly of  Grtsamada's  parentage  and  Grtsamada  coming home  questioned  his  mother.  The  mother  then  told  him what  had  happened  and  Grtsamada  getting  angry  at  the immoral  act  committed  by  his  mother  cursed  her  and said  "May  you  be  a  Kantaka  tree".  Mukunda  also  did not  leave  her  son  free.  She  cursed  him  thus  "You  will have  a  demon  as  your  son".  But  Grtsamada  went  and did  penance  to  propitiate  Ganapati  and  got  Bra.hman.ya. GRTSAPATI.  He  was  the  son  of  Kapila,  a  King  of  the Puru  dynasty.  He  had  a  brother  called  Kausika.  Grtsa- pati  had  sons  in  all  the  four  castes,  namely,  Brahmana, Ksatriya,  Vais"ya  and  Sudra.  (Chapter  277,  Agni Purana) . GUDAKESA.  Another  name  of  Arjuna.  He  got  the name  because  he  conquered  sleep.  (Sloka  8,  Chapter 138,  Adi  Parva). GUDHASENA.     A  King  of  the  country   of    Pusk'aravatl. GUHA.  King  of  the  country  ofNisadas  alias  Srrigi- .  verapura,  on  the  banks  of  the  river  Ganga.  Sri  Rama when  he  went  on  exile  to  the  forests  went  to  the  resi- dence of  Guha  accompanied  by  Laksmana  and  Slta. Guha,  a  devotee  of  Rama,  received  them  with  respect offering  them  many  kinds  of  fruits  and  roots  to  eat. But  Sri  Rama  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  Laksmana  stood  watch  over  Rama  and  Slta,  Guha volunteered  to  stand  guard  but  Laksmana  refused  to accept  the  offer.  So  Guha  kept  company  with  Laksmana and  both  of  them  spent  the  night  talking  to  each  other. In  the  morning  as  per  Rama's  request  Guha  brought a  canoe  and  Guha  himself  took  Rama,  Laksmana  and Slta  to  the  other  side  of  the  river.  (Sarga  50,  Valmiki Ramayana,  Ayodhya  Kanda) . Guha  is  seen  next  when  Bharata  comes  to  the  forest  in search  of  Rama.  When  Bhavata  returned  from  Kekaya he  went  in  search  of  Sri  Rama  and  Laksmana  and  came to  Guha  in  Snigiverapura.  Guha  then  gave  Bharata  all available  information  regarding  Sri  Rama.  Guha  then sent  the  Dasa  army  along  with  Bharata.  (Sarga  84, Ayodhya  Kanda,  Valmiki  Ramayana). Guha,  chief  of  Srngiverapura,  spent  the  night  with Rama  and  Laksmana  under  an  Oka  tree.  (Chaper  6, Agni  Purana) . GUHA  (S).  A  tribe  of  people  of  ancient  India.  Andhras, Pulindas,  Cucukas,  Guhas,  Sabaras  and  Bhadras  are some  of  the  tribes  of  the  south.  (Sloka  42,  Chapter  207, Santi  Parva). GUHASENA.     See  under  Devasmita. GUHYAKA.     A  Yaksa.   (A  division    ofYaksas    who  were prominent  members  of  the  court  of  Kubera) .  They  were present  at  the  marriage  of  Draupadl.  (Sloka  7,  Chapter 186,  Adi  Parva). Other  details. (i)      The  palace  of  Kubera  in  the  sky  is  borne  by  Guh- yakas. (Sloka  3,  Chapter  10,  Sabha  Parva) . (ii)     Bhlmasena  slew  many  Guhyakas    on  the  mountain of    Gandhamadana.     (Sloka    55,^  Chapter    11,    Salya Parva) . (iii)  Some  of  the  soldiers  who  died  in  the  Mahabha- rata  battle  went  to  the  world  of  the  Guhyakas.  (Sloka 23,  Chapter  4,  Svargarohana-  Parva) . GULIKA.  A  hunter  who  was  given  moksa  by  the  sage Uttanga.  This  hunter  once  made  an  attempt  to  steal the  gold  plates  on  the  roof  of  the  Visnu  temple  at  the palace  of  Sauvlra.  Uttanga  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  Uttanga sprinkled  some  water  from  the  river  Ganga,  on  him and  the  hunter  attained  Vaikuntha.  (Naradiya  Purana). GUNA.     See  under  Pattu  (Ten). GUl^ADHYA.  He  is  the  author  of  the  celebrated  Brhat- katha  which  is  a  precious  mine  of  Sanskrit  Literature. Gunadhya  had  written  this  in  satariic  (paisacika)  lan- guage difficult  for  ordinary  people  to  read  or  understand. This  was  translated  into  Sanskrit  by  the  poet  Ksemen- dra  in  a  book  called  Brhatkathamanjarl.  This  was  the first  translation  and  it  was  in  an  abridged  form.  Soma- deva  made  a  more  elaborate  translation  and  it  is  this translation  that  is  now  known  as  the  Kathasaritsagara. Gunadhya  is  believed  to  be  an  incarnation  of  the  Siva- parsada,  Malyavan.  There  is  a  story  behind  Malyavan being  cursed  and  made  to  be  born  as  man  by  Parvatl. Once  Parvatl  worried  Siva  to  tell  her  a  story  original and  interesting  and  not  heard  of  by  anybody  before. Placing  Nandikesa  at  the  door  and  instructing  him  not to  allow"  anybody  inside  Siva  started  narrating  the  story of  the  Vidyadharas  to  Parvatl.  At  that  time  Puspadanta, chief  of  the  genie-guards  of  Siva  who  was  at  liberty to  go  to  the  presence  of  Siva  at  any  time,  came  there and  heedless  of  the  protests  of  Nandikesa  entered  the room.  There  he  found  Siva  telling  a  story  to  Parvatl and  she  was  hearing  the  same  with  rapt  attention.  The story  was  so  interesting  that  Puspadanta  also  heard  it standing  concealed  in  a  place  in  the  room.  After  having heard  the  whole  story  Puspadanta  went  back  unnoticed GUJVADHYA 302 GUNADHYA and  told  the  story  to  his  wife,  Jaya.  Jaya  on  another occasion  told  the  story  to  Parvatl  and  the  latter  was taken  aback  and  she  went  to  Siva  and  complained: "Your  Lordship  told  me  that  the  story  was  unique, not  heard  of  before  by  anybody.  But  even  Jaya  knows it."  And  she  wept  with  disappointment.  Then  Siva stood  in  meditation  for  sometime,  and  knew  how Puspadanta  had  entered  the  room  unnoticed  and  how he  had  told  the  story  he  had  heard  to  Jaya.  Siva explained  this  to  Parvatl  and  she  immediately  sent word  for  Puspadanta  who  came  trembling  and  confess- ed everything.  Parvatl  then  cursed  Puspadanta and  also  Malyavan  who  came  to  speak  on  behalf  of Puspadanta  and  made  them  men.  They  begged  for relief  from  the  curse  and  then  she  said,  "Long  ago Vaisravana  cursed  a  Yaksa  named'  Supratlka  and  con- verted him  into  a  devil  named  Kanabhuti.  This  devil is  now  living  in  the  deep  forests  on  the  Vindhya  moun- tains. When  you  talk  with  him  you  will  become  your old  selves  again.  Puspadanta  should  first  tell  the  story he  has  heard  from  Siva  to  Kanabhuti  and  then  he  will be  relieved  from  the  curse.  Kanabhuti  will  then  tell Malyavan  many  stories.  Then  Kanabhuti  will  get release  from  the  curse.  Malyavan  should  make  public all  the  stories  he  had  heard  from  Kanabhuti  and  then he  will  also  get  release  from  the  curse."  Accordingly Puspadanta  was  born  as  Vararuci  in  the  city  of  Kau- garhbl  and  Malyavan  as  Gunadhya  in  the  city  of Supratisthita.  (For  details  see  under  Vararuci) . The  story  of  how  Supratlka  became  Kanabhuti  is  this : The  Yaksa,  Supratlka,  got  friendly  with  a  demon named  Sulasiras  and  they  moved  about  freely  as  chums. Vaisravana  did  not  like  this  and  he  cursed  Supratlka and  converted  him  into  a  satan.  At  once,  Dlrghajarigha, elder  brother  of  Supratlka,  came  and  begged  for  relief. Vaisravana  then  said:  "Puspadanta  will  be  born  on the  earth  by  a  curse  as  man  and  he  will  one  day  come and  tell  Supratlka  many  great  stories.  After  hearing them  he  should  narrate  them  to  Malyavan  who  will then  be  born  on  the  earth  as  man.  Supratlka  will  then fet  release  from  the  curse  and  become  his  old  self  again", upratika   was     born    in   the     forests    of  Vindhya    as Kanabhuti. This  is  the  story  of  the  birth  of  Gunadhya.  There  is  a city  called  Supratisthita  in  the  country  of  Pratisthana and  there  lived  a  brahmin  named  Somas'arma.  He  had two  sons,  Vatsa  and  Gulmaka  and  a  daughter  named Srutartha.  Before  long  the  parents  died  and  Srutartha grew  up  under  the  protection  of  her  brothers.  Kirtisena, brother  of  Vasuki,  married  her  by  gandharva  rites  and Gunadhya  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  Satavahana.  He  married  from  there.  One day  his  (Satavahana's)  wife  rebuked  the  king  when  the latter  made  some  linguistic  errors  and  Satavahana  be- came dejected  and  moody  from  that  day  onwards.  Then there  came  to  the  court  of  the  King  a  brahmin  named Sarvavarman  who  promised  to  make  the  King  proficient in  languages  within  six  months.  But  Gunadhya  said  that it  was  not  possible  to  do  so  within  six  months.  They  made a  bet.  Gunadhya  swore  that  if  Sarvavarman  would  teach the  King  the Sabdasastra  (science  of  language-sounds) within  six  months  he  (Gunadhya)  would  abandon  his knowledge  of  Sanskrit,  Prakrit  and  local  language.  On  the other  hand  if  Sarvavarma  failed  to  accomplish  the  feat the  latter  should  wear  on  his  head  for  twelve  years  the chappals  of  Gunadhya.  Sarvavarman  agreed  and  went to  do  penance  to  please  Subrahmanya.  Subrahmanya granted  him  a  boon  by  the  power  of  which  Sarvavar- man  made  Satavahana  a  scholar  in  Sanskrit.  Defeated, Gunadhya  abandoned  his  knowledge  of  all  languages and  bidding  adieu  to  the  King  by  gestures  left  for  the Vindhyan  forests. When  Gunadhya  went  to  the  forests  Kanabhuti,  King of  the  Satans  was  not  in  his  place.  He  heard  the satans  speaking  in  their  peculiar  language  and  intelli- gent that  he  was  he  picked  up  the  language, and  when  Kanabhuti  came  he  spoke  to  him  in  his  own language.  Kanabhuti  told  in  the  satanic  language  the great  stories  of  seven  Vidyadharas.  Gunadhya  took seven  years  to  write  the  stories  in  the  satanic  language and  compile  them  into  seven  lakhs  of  granthas  to  form a  Mahakavya.  There  were  no  writing  materials  availa- ble for  him  and  Gunadhya  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  Kanabhuti  got  release  from  the  curse.  It  is this  book  containing  seven  lakhs  of  granthas  that  is called  the  Brhatkatha. Gunadhya  then  thought  of  how  to  keep  alive  such  an interesting  and  gigantic  book  and  then  two  of  his companions  Gunadeva  and  Nandideva  suggested  to him  to  dedicate  the  book  to  the  King,  Satavahana. Gunadhya  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  Gunadhya. Gunadhya  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  Vidyadhara  named  Naravahana- datta  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  Gunadhya.  At  that  time  Sata- vahana 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  accus- ed 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  listen- ing to  a  man  who  was  reading  something  from  a  leaf and  then  burning  it  in  a  fire-pit  before  him.  Satava- hana immediately  went  to  the  place  guided  by  the hunters.  There  to  his  astonishment  he  found  Gunadhya 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.  Satavahana  ran  to  him  and  prostrated  before him.  Gunadhya  then  told  Satavahana  his  story  in satanic  language  beginning  from  the  curse  on  Puspa- danta down  to  his  destroying  his  own  work  in  the  fire. GUNAKESI 303 GUNASARMAN His  disciples  translated  his  talk  to  the  King.  The  King was  awe-stricken  and  he  asked  for  the  granthas.  But by  that  time  he  had  already  burnt  six  lakhs  of  gran- thas containing  six  stories.  He  gave  to  the  King  the remaining  one  lakh  of  granthas.  After  that,  bidding farewell  to  the  King,  Gunadhya  jumped  into  the  fire and  abandoned  his  life  on  earth  and  went  to  the presence  of  Siva. King  Satavahana  accompanied  by  the  disciples  of Gunadhya  came  to  his  palace  carrying  the  'Brhatkatha' containing  the  story  of  Naravahanadatta.  He  gave presents  to  Gunadeva  and  Nandideva  who  explained to  him  the  book  in  Sanskrit.  King  Satavahana  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.  (Pithanulambaka  Katha- sarit  sagara). GUNAKESI.  Daughter  of  Matali,  charioteer  of  Indra. She  was  more  beautiful  and  well-behaved  than  many other  girls.  Matali  went  about  in  search  of  a  suitable husband  for  her  in  all  the  three  worlds.  At  last  he met  Narada  going  to  the  presence  of  Kubera.  He  told Narada  about  this  and  Narada  took  Matali  to  Patalaloka 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  Aryaka  and  son of  Cikura  born  of  the  family  of  Airavata.  But  Sumu- kha was  in  danger  at  that  time.  Garuda  had  taken  a vow  that  he  would  eat  Sumukha  the  next  month.  Aryaka told  Narada  about  this.  Narada  took  Sumukha  to  the court  of  Indra.  Mahavisnu  was  also  present  there.  When Narada  told  the  story  there  Indra  blessed  Sumukha  and granted  him  long  life.  This  made  Garuda  angry  and  he went  to  the  court  of  Indra  and  rebuked  Indra.  Maha- visnu who  was  present  there  then  did  not  like  this  act  of Garuda  and  he  called  the  latter  to  his  side  and  asked him  wheiher  he  could  bear  the  weight  of  one  of  his arms.  With  arrogance  Garuda  said  'yes'  and  Visnu then  placed  one  of  his  arms  on  the  shoulder  of  Garuda But  Garuda  found  the  weight  unbearable  and  begged pardon  of  Visnu,  bereft  of  all  his  arrogance.  The marriage  of  Sumukha  with  Gunakesi  was  then  conduct- ed. (Chapters  97  to  105.  Udyoga  Parva.) GUNAMUKHYA.  A  celestial  maiden  who  took  part in  the  birthday  celebrations  of  Arjuna.  She  gave  a dance  there  then.  (Sloka  61,  Chapter  122,  Adi  Parva). GUNANIDHI.  A  Puranic  character  who  lived  a  sinful life  and  yet  attained  Svarga.  In  the  country  of  Kosala there  was  once  a  noble  brahmin  named  Girinatha  who was  rich,  erudite  and  well-versed  in  the  Vedas.  Con- sidering his  greatness  people  called  him  Girinathadik- sita.  Gunanidhi  was  his  son. When  Gunanidhi  grew  up  he  started  his  education under  a  preceptor  called  Sudhisna.  Sudhisna  had  a wife  named  Muktavall.  After  some  time  Gunanidhi started  having  clandestine  relations  with  Muktavall. This  developed  so  much  that  Gunanidhi  gave  poison to  his  guru  and  killed  him.  His  parents  came  to  know of  this  and  they  came  and  reprimanded  him.  Evil- natured  Gunanidhi  thought  that  the  presence  of  his parents  would  be  an  annoyance  to  him  in  future.  So Gunanidhi  and  Muktavall  planned  together  to  kill  his parents  and  one  day  they  poisoned  them. After  some  time  Gunanidhi  and  his  wife  lost  all  they had  and  gradually  Gunanidhi  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.  Gunanidhi  and Muktavall  went  to  the  forests  and  there  they  started  a life  of  looting  the  travellers.  After  some  years  of  a sinful  life  Gunanidhi  one  day  died  lying  beneath  a Rudraksa  tree.  Servants  of  both  Yama  and  Siva  came  to claim  the  soul  of  Gunanidhi.  The  servants  of  Yama  said that  the  right  place  of  Gunanidhi  the  sinner,  was  in  hell but  the  servants  of  Siva  said  that  even  if  he  was  a  great sinner  his  place  was  in  heaven  because  he  died  lying beneath  a  Rudraksa  tree.  In  the  end  the  Sivadutas  won and  took  Gunanidhi  to  heaven. This  story  was  once  told  by  Siva  himself  to  demonstrate the  glory  of  Rudraksa.  (Skandha  11,  Devi  Bhagavata) GUNASARMAN.  A  character  of  the  Puranas  well  versed in  all  arts  and  sciences.  He  was  the  son  of  the  brahmin Adityasarman  of  Ujjayini.  The  birth  of  Gunas'arman bears  a  story.  Once  Adityasarman  went  to  the  forests  and by  his  spiritual  powers  made  Sulocana,  a  celestial nymph,  to  merge  with  him.  A  son  was  born  to  them and  he  was  named  Gunasarman.  Aditya;'arman became  a  deva.  Even  from  boyhood  he  became  very erudite.  Once  Indra  came  to  see  Adityasarman.  Aditya- garman  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. Adityasarman  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  Gunasarman was  born  on  Earth  to  bear  the  curse  of  his  father. At  that  time  Ujjayini  was  being  ruled  over  by  a  King called  Mahasena.  He  had  a  very  beautiful  wife  named Af'okavatl.  Gunasarman  became  gradually  an  intimate friend  of  the  King.  Knowing  that  Gunasarman  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  Gunasarman  to teach  dancing  to  Asokavati. Once  a  royal  attendant  tried  to  give  poisoned  food  to the  King  and  Gunasarman  finding  it  out  saved  the King.  From  that  day  onwards  the  King  loved  him more.  When  once  Mahasena  was  imprisoned  by  his enemies  Gunasarman  by  his  magic  powers  released him.  In  return  for  this  help  the  King  gave  Gunasar- man a  thousand  villages. Then  to  the  misfortune  of  all  Asokavati  fell  in  love with  Gunasarman.  Gunasarman  bluntly  refused  her love.  Embittered  at  this  Asokavati  started  talking  ill  of Gunasarman  and  the  King  at  last  sent  Gunasarman  out from  the  palace.  The  servants  of  the  King  tried  to capture  him  and  put  him  into  prison  but  Gunasarman escaped  from  the  royal  servants  by  his  magic  powers. He  then  went  and  stayed  in  the  house  of  a  brahmin named  Agnidatta  and  married  his  daughter,  Sundari. Then  on  the  advice  of  the  brahmin  Gunasraman  did penance  to  propitiate  Subrahmanya  and  got  many more  powers  from  him.  Gunasarman  equipped  with these  additional  powers  conquered  Mahasena  and  his country  and  became  King  there.  He  then  sent  Mahasena and  his  wife  Af'okavatl,  out  from  the  country.  (Surya- prabhalarhbaka,'  Taranga  6,  Kathasaritsagara). GUtfAVARA 304 GURUPARAMPARA GU1VAVARA.  A  heroine,  devoted  to  her  husband,  in the  ancient  literature  of  India.  There  is  a  story  in Kathasaritsagara  describing  the  depth  of  her  devotion to  her  husband. Gunavara  was  the  queen  of  Vfrabhuja,  King  of  the country  of  Vardhamana.  He  had  besides  Gunavara 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  Gunavara  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 Gunavara  took  it  with  the  dust  sprinkled  over  it.  All the  wives  got  a<  child  each.  Gunavara's  son  was  named Srrigabhuja. All  the  other  wives  of  Virabhuja  became  jealous  of Gunavara.  They  told  the  King  that  Gunavara  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  Gunavara  and  said  that  a  sannyasin  had declared  that  he,  the  King,  would  lose  his  crown  if  one of  his  wives  was  not  put  in  a  cell  underground. Gunavara  who  adored  h  er  husband  readily  agreed  to live  underground. The  other  wives  were  satisfied  and  yet  they  wanted  to send  away  her  son,  Srrigabhuja  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  sannyasin  who  came  there  then  informed  the  children that  the  stork  was  none  other  than  Agnisikha,  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  Srngabhuja  took a  golden  arrow  from  the  palace  and  sent  it  against  the bird.  The  arrow  struck  the  demon  bul  the  bird  flew away  carrying  the  golden  arrow. The  other  princes  found  it  as  an  opportunity  to  rebuke Srngabhuja  and  they,  led  by  Nirvasabhuja,  reproached him  for  losing  the  golden  arrow.  Unable  to  bear  their insult  Srngabhuja  went  after  the  stork  following  the path  of  the  blood  drops  which  fell  on  the  ground  from the  wound.  At  last  he  reached  Dhumapura,  the  land  of Agnisikha.  There  he  fell  in  love  with  Rupasikha,  the daughter  of  Agnisikha.  They  were  soon  married  and yet  Agnisikha  gave  Snigabhtija  great  trouble.  At  last Srngabhuja  and  Rupasikha  took  the  golden  arrow  and eloped  from  the  place  one  night  and  reached  the  city  of Vardhamana.  Agnisikha  followed  them  but  the  magic powers  of  Rupasikha  made  him  turn  back.  When  King Virabhuja  saw  his  son  Srngabhuja  he  was  extremely happy.  The  King  then  released  Gunavara  from  the dungeon  and  praised  her  for  her  devotion  to  her  hus- band. He  loved  her  more  and  treated  her  with  greater affection  than  before.  At  that  time  the  servant  who  had been  sent  away  also  returned.  (Taranga  5,  Ratnapra- bhalaihbaka,  Kathasaritsagara) . GUIVAVARA.  A  celestial  lady.  This  lady  was  present at  the  birthday  celebration  of  Arjuna  and  gave  there then  a  performance  in  dancing.  (Sloka  61.  Chapter 122,  Adi  Parva). GUNAVARMAN.  Adityasena,  King  of  Ujjayini,  had  a wife  named  Tejasvati.  Gunavarman  was  the  father  of Tejasvati.  (Tarahga  4,  Lavanakalambaka,  Kathasarit- sagara) . GU&AVATl  I.  Mother  of  Mandodarl  (See  under Mandodaii) . GUft'AVATl  II.  Daughter  born  to  Sunabha,  younger brother  of  Vajranabha.  She  had  an  elder  sister  named Candramati.  Prabhavati,  daughter  of  Vajranabha,  was married  to  Pradyumna,  son  of  Sii  Krsna.  One  day when  Prabhavati  and  Pradyumna  were  engaged  in amorous  conversation  Gunavatl  and  Candramati  came to  them  and  they  expressed  a  desire  to  get  husbands for  themselves  from  among  the  Yadavas.  Prabhavati advised  Candramati  to  marry  Gada,  brother  of  Krsna and  Gunavati  to  marry  Samba,  son  of  Krsna.  (Chap- ter 94.  HarivaiiK  a) . GU]VAVATl.  A  river.  Once  Para'.urama  slew  some Ksatriyas  on  the  northern  banks  of  this  river.  (Sloka 8,  Chapter  70,  Drona  Parva). GUPTA.  A  caste  appellation.  In  ancient  India  appe- llations to  the  names  were  put  to  distinguish  one  caste from  another.  So  'Sarma'  was  added  to  a  brahmin  name, 'Varma'  to  a  Ksatriya  name  'Gupta'  to  a  Vaisya name  and  'Dasa'  to  a  Sudra  name.  Such  appellations were  considered  to  be  a  mark  of  nobility  in  those  olden days.  (Chapter  153,  Agni  Purana) . GUPTAKA.  A  prince  of  the  country  of  Sauvira.  He  was a  friend  of  the  famous  Jayadratha.  In  the  great  battle he  was  killed  by  Arjuna.  (Sloka  27,  Chapter  271,  Vana Parva) . GURyiKA.  A  companion  6f  Devayanl.  (Chapter  78, Ad  i  Parva) .  . GURU.  The  following  five  persons  are  to  be  considered as  gurus:  Father,  mother,  Preceptor,  Agni  (Fire)  and Atman  (soul) ,  (Sloka  27,  Chapter  214,  Vana  Parva) . GURUDARA.  A  son  of  Garuda.  (Sloka  13,  Chapter lOl.Udyoga  Parva). GURUPARAMPARA.  The  origin  of  the  Vedas  and  the lineage  of  Gurus  is  given  below : 1)  Origin  of  the  Vedas.  At  the  tinje  of  creation  the Veda  was  born  from  the  face  of  God.  It  contained  a lakh  of  granthas  with  four  padas  like  Rk.  From  the Veda  were  born  the  ten  yajnas.  The  Veda  was  origi- nally one.  It  was  Vyasa  who  divided  it  into  four  divi- sions resulting  in  the  four  Vedas. Vyasa  divided  the  Vedas  thus:  When  Brahma  command- ed Vyasa  to  divide  the  Vedas  into  divisions  he  first selected  four  disciples  who  could  see  the  end  of  the Vedas.  He  accepted  Paila  to  study  Rgveda,  Vaisarh- payana  to  study  Yajurveda,  Jaimini  to  study  Samaveda and  Sumantu  to  study  Atharvaveda.  Besides  these  he selected  the  highly  intelligent  Romaharsana  alias  Suta to  study  the  Itihasas  and  Puranas. At  first,  the  Veda  was  one.  Vyasa  divided  it  into  four. He  based  the  division  on  the  caturhotra,  performance  of GURUPARAMPARA 305 GURUPARAMPARA four  hotrs.  He  arranged  the  performance  of  'Adhvaryu as  Yajus,  that  of  hotr  as  Rks,  that  of  Udgatr  as  Samans and  that  of  Brahma  as  Atharvans.  Then  he  separated the  Rks  to  form  Rgveda,  Yajus  to  form  Yajurveda  and Samans  to  form  Samaveda.  He  devoted  Atharvaveda  to specify  the  rites  and  duties  of  Kings  and  the  deeds  of Brahma.  Vedavyasa  thus  split  the  single  Veda  tree  into four  and  from  there  arose  later  a  forest  of  Veda  trees. 2)  The  saints  of  Rgveda.  Paila  divided  Rgveda  into two  sarhhitas  and  gave  one  each  to  Indrapramati  and Baskala.  Sage  Baskala  divided  his  Sarhhita  again  into four  and  taught  it  to  four  of  his  disciples,  Bodhi,  Adima- dhava,  Yajnavalkya  and  Parasara.  Indrapramati  with- out splitting  his  saihhita  taught  it  to  his  renowned  son, Mandukeya.  The  branch  of  Indrapramati  thus  went down  into  circulation  through  the  disciples  of  Man- dukeya and  the  disciples  of  the  disciples  and  so  on. Vedamitra  of  Sakalya  gotra,  one  sage  in  the  line  of  the disciples  of  Mandukeya,  split  the  sarhhita.  into  five,  and taught  it  to  Mudgala,  Gomukha,  Vatsya,  Saliya  and Sarlra.  Sakapiirna  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  Vaitalika, Balaka  and  Kraufica.  This  was  how  the  Indrapramati Samhita  produced  branches  and  sub-branches.  Baskala divided  his  sarhhita  into  another  set  of  three  and  taught it  to  Kalayani,  Gargya,  and  Kathajava.  The  sages mentioned  above  are  the  ones  who  spread  Rgveda  in the  world. 3)  Saints  of  Tajurveda.     Vaisampayana,  disciple  of  Veda Vyasa,   made  twentyseven  divisions   of  Yajurveda  and taught  them  to  his  disciples.  Among  those  disciples  was Yajnavalkya,  son  of  Brahmarata.  The  branch  Taittiriya originated  from  Yajnavalkya.  . 4)  The  Taittiriya  branch.     Once  all  the  sages  learned  in the  Vedas  made  a  decision.  He  who  does  not  attend  the Brahmasamaja  meeting   held  at  the  mountain  of  Maha- meru  will  be    tainted    with    the    sin    of    Brahmahatya (murder  of  a  brahmin).  At  one  time  VaiSampayana was  not  able  to  attend  and  so  was  charged  with  the  sin of  Brahmahatya.  He  called  his  disciples  to  his  side  and told  them  that  they  should  observe  a  Vrata  to  absolve Vaisampayana-  of  his  sin.  Then  one  of  his  disciples, Yajnavalkya,  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  bril- liant and  majestic  as  he  was.  Vaisampayana  did  not like  this  arrogance  of  Yajnavalkya  and  so  angrily commanded  Yajnavalkya  to  give  back  all  that  had  been taught  to  him  by  Vaisampayana.  Obeying  orders  Yajna- valkya 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  Taittiriya  and those  sages  were  known  as  the  Taittirlyas. 5)  Ayatayama  (s ) .      On     his     leaving      Vaisampayana Yajnavalkya  put   into    operation   a    new    set    of  Yajus called    Ayatayama     unknown    even    to  Vaisampayana. This  was  how  it  happened.     Yajnavalkya   after   leaving the  Brahmasamaja  went  and  did  penance  to    propitiate the  Sun-god.  The  Sun  appeared  before  him  in  the  form of  a  horse.  Yajnavalkya  then    requested    him    to    grant him    new    yajus     unknown      even    to     Vaisampayana. The  Sun  then  remaining  in  the  shape  of  the  horse (Vaji)  itself  imparted  to  him  instructions  on  a  new set  of  Yajus  called  Ayatayama  which  were  not  known to  anybody  else,  even  to  Vaisampayana.  Those  who studied  it  were  called  Vajis.  There  arc  fifteen  branches of  the  Vajis,  Kannu  being  one  of  them.  All  were  put into  operation  by  Yajnavalkya. 6)  The  Sannyasins  of  Samaveda.    Vedavyasa  taught  Sama- veda to  Jaimini.  Jaimini  had  a  son,  Sumantu,  and  he  in turn    had    a   son    narricd    Sutva.    Sumantu  and    Sutva were  very  intelligent  and  they  studied  one    branch  each of  the   Vedas.    Sutva    had   a    son,    Sukarma,    and  he divided    Samavcdasariihita    into    a   thousand  branches. Sukarma  had'two  disciples:    Hiranyanabha    and  Paus- pinji,    and     both    of   them    studied    all    the     thousand divisions  of  the  Samaveda.  The  five    hundred    disciples of  Hiranyanabha  who  came  from  the  north   and  studied Samaveda  were  called  Udlcya  Samagas  (those  come  from the  north) .  Another  five  hundred  came    from    the    east and  studied  Samavedasamhita  from  Hiranyanabha    and they   were   called    Pracya    samagas.     (Hiranyanabha  is known  as  Kausalya  also.)  Pauspinji  had  four  disciples  : Logaksi,  Kauthurni,  Kakslvan  and  Larigali.  These  four and  their  disciples   split    their   sarhhitas    and    increased them.    Krti,    one   of  the     disciples    of  Hiranyanabha, taught    his   disciples    twentyfour   sariihitas.    They    also split  them  into  many   more  and    made    the    Samaveda bigger. 7)  The  saints  of  Atharvaveda.    Vyasa  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:  Devadarsa  and  Pathya.  Deva had  four  disciples:  MedhaBrahmabali,  Santakayani  and Pippalada.    Pathya    had    three:  Jabali,   Kumuda    and Saunaka.  All  these  made  samhitas.    Saunaka    split    his samhita  into  two  and  taught  one  to  Badru  and  another to  Saindhava.  Munjikes"a  learnt  it  from    Saindhava.  He split  it  into  two  first  and  then  again  into  three.  The  five samhitas  of  Mufijikes'a  namely,    Naksatrakalpa,    Veda- kalpa,  Sarhhitakalpa,  Arigirasakalpa  and  Santikalpa  are the  most  important  divisions  of  the   Atharvaveda.  The Naksatrakalpa  contains   methods  of  worshipping  Nak- satras;  the  Vedakalpa  contains    the    rites  of  the  Rtvik Brahma,  and  the  Sarhhitakalpa  contains  the    science  of the  care  of  horses  and    elephants. 8)  Puranas.     Vyasa   compiled   a  Purana    samhita  using speeches,  appendices,  poems  and  Kalpanirnayas  and  tau- ght it  to  Romaharsana  alias  Suta.  Suta  had  six  disciples named  Sumati,   Agnivarcas,    Mitrayus,    Samsapayana, Akrtavrana,  and  Savarni.  Akrtavrana,  Savarni  and  Sam- s'apayana  born  of  Kasyapagotra    have  themselves  made Puranasarhhitas.    There  is    another    sarhhita  composed by  Romaharsana  based    on  the    samhitas    made  by  the above  three. Visnu  Purana  is  based  on  the  latter  four  samhitas.  There are  eighteen  Puranas,  namely,  Agneya,  Brahma,  Brahma- nda,  Brahmavaivarta,  Bhagavata,  Bhavisya,  Garuda, Kurma,  Linga,  Markandeya,  Matsya,  Naradlya,  Padma, Siva,  Skanda,  Vamana,  Varaha  and  Visnu.  There  are eighteen  sub  Puranas  also.  In  all  these  are  described  the creation,  the  deluge,  the  dynasties  of  the  devas,  history of  kingly  dynasties,  changes  of  generations  etc.  (Amsa 3,  Visnu  Purana;  12th  Skandha.  Bhagavata). GULMA 306 HAMSADHVAJA GULMA.     See  under  Aksauhinl. GULMAKA.  The  uncle  of  Gunadhya.  Gunadhya  is  the author  of  the  famous  book  'Brhatkatha'.  In  the  city  of Supratisthita  there  was  a  brahmin  named  Somasarmu who  had  three  children,  namely,  Vatsa,  Gulmaka  and Srutartha.  Gunadhya  was  the  son  of  Srutartha  (Tarariga 6,  KathapUhalarhbaka,  Kathasaritsagara) . H ( H  (j).  This  letter  has  two  meanings  :  (1)  Under- standing (2)  Rudra.  (Agni  Purana,  Chapter  348). HAHA.     A  Gandharva,  the  son    of  Kasyapaprajapati  by his  wife  Pradha.    (Adi  Parva,  Chapter  122,  Verse  59). Other  Information.    (1)     Ha  ha  was   present  at  the  birth- day celebrations  of  Arjuna.    (Adi  Parva,    Chapter  122, Verse  59). (2)  He  lives  in   Kubera's    assembly.      (Sabha    Parva, Chapter  10,  Verse  25). (3)  Haha  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  Saryati.  He  was  the  founder  of  the  Haihaya dynasty.  He  became  a  brahmin  by  choosing  Sage  Bhrgu as  his  Preceptor.  He  was  also  known  as  Vltahavya. (Anusasana  Parva,  Chapter  30,  Verses  54-57) . HAIMAVATA.  A  region  north  of  the  Himalayas  made famous  in  the  Puranas.  Sukabrahmarsi  on  his  way  from Mahaxneru  to  Mithilapuri  crossed  this  region.  (Santi Parva,  Chapter  325,  Verse  14). HAIMAVATl  I.  A  synonym  of  river  Satadru,  (See under  Satadru) . HAIMAVATl  II.  A  wife  of  Visvamitra.  (Udyoga  Parva, Chapter  117,  Verse  13). HAIMAVATl  III.  A  wife  of  Sri  Krsna.  When  Krsna was  cremated  Haimavati  also  ended  her  life  in  the funeral  pyre.  (Mausala  Parva,  Chapter  7,  Verse  73). HAIRA1VYAVATI.  A  river  which  flowed  along  Hiran- maya,  a  Puranic  region.  (Bhlsma  Parva,  Chapter  8, Verse  5). HALADHARA.  A  synonym  of  Balarama.  (See  under Balabhadrarama) . HALAHALA  (S )  A  sect  of  asuras,  who  were  the  first creation  of  the  Trimurtis,  when  they  also  possessed  the power  of  creation.  The  Halahalas,  who  became  very powerful  within  a  short  period  of  time  earned  from Brahma  all  the  boons  they  wanted,  and  they  then conquered  the  three  worlds.  At  last  they  barricaded Kailasa  and  Vaikuntha  also,  and  Hariharas  (Visnu  and Siva)  defeated  them  after  a  fierce  fight  lasting  for  a thousand  years.  The  Hariharas  returned  to  their  abodes and  spoke  about  their  achievements.  Their  wives  laugh- ed at  the  bravado  of  their  husbands.  At  this  Maha- vi?rm  got  angry  with  LaksmI  and  Siva  with  Parvati, and  in  protest  the  Devls  left  their  husbands.  From that  day  onwards  Visnu  and  Siva  began  losing  their power.  Brahma,  who  divined  the  reason  for  the  growing weakness  of  Visnu  and  Siva  persuaded  LaksmI  and Parvati  to  return  to  their  husbands  so  that  they  might regain  their  former  power.  Yet,  Brahma  told  them  that in  future  he  alone  would  handle  the  work  of  creation. Thus  was  Visnu  and  Siva  divested  of  their  right  to creation.  (Devi  Bhagavata,  7th  Skandha) . HALAYUDHA.  A  Sanskrit  poet  who  lived  in  the  10th century  A.D.  A  mahakavya  called  Kavirahasya  is  his most  important  work  The  hero  in  the  great  poem  is Krsna  III.  A  King  of  the  Rastrakuta  dynasty,  and  poet Halayudha  was  a  courtier  of  his. HALIKA.  A  prominent  naga  born  in  the  Kasyapa dynasty.  (Adi  Parva,  Chapter  15). HALIMA.  One  of  the  Saptamatrs  (seven  mothers). (Vana  Parva,  Chapter  22,  Verse  10). HALlMAKA.  A  naga  born  in  the  family  of  Vasuki.  He was  burnt  to  death  in  the  serpent  yajfia  of  Janamejaya. (Adi  Parva,  Chapter  57,  Verse  5) . HAMSA  I.  An  incarnation  of  Mahii  Visnu  in  Krtayuga. He  instructed  great  sages  like  Sanaka  on  yoga  in  the presence  of  Brahma.  He  is  also  called  yajna.  (Bhaga- vata 1 1  th  Skandha) .  Harhsa,  who  was  a  prajapati  as well  advised  the  Sadhyadevas  about  the  means  to attain  salvation  and  the  advice  is  known  as  Hariisagita. (Santi  Parva,  Chapter  288) . HAMSA  II.  A  son  born  to  Kasyapa  of  his  wife, Arista.  He  was  a  Gandharva  and  it  is  believed  that Dhrtarastra  was  an  arhsavatara  of  this  Gandharva. (M.B.  Adi  Parva,  Chapter  6,  See  also  under  Arils' a- vatara) . HAMSA  III. 1)  General.     A   minister    of  Jarasandha.      Harhsa    and Dimbhaka   were  the    sons    ofBrahmadatta,  the  chief  of Salva,  and  they  were   adepts   in  archery.     Paras  urama was     their    preceptor.      (Harivariisa     3,      103).    The Mahabharata  calls  Harhsa's  brother  Dibhaka. 2)  Education.    Vicakra    and  Janardana    were  intimate friends  of  Hamsa   from    their   very   infancy,    of  whom Janardana  was     the    son     of   Mitrasaha,    a    friend    of Brahmadetta.    Harhsa,    Dimbhaka  and  Janardana  had their  education  together  and  their  marriages  also   were conducted   at    the   same   time.    After  some    time    Siva presented    them   many  weapons  like  Rudrastra,  Mahe- svarastra  and  Brahmasirastra,  and  also    two    attendants for  self-protection.   (Harivariisa  3,  105). 3)  Curse  ofDurvdsas.    Swollen-headed    and    haughty   on account   of  Siva's  boon,  Harhsa  and  Dirhbhaka    turned out  to  be  a  nightmare    to   the   world,   and    they    once tried  to  give  trouble  to  Durvasas,  who  cursed    them    to be   killed    by    Mahavisnu.    Sometime     later    the    sage himself  informed  Sri  Krsna  about  this  curse  of  his. 4)  Death.     The  Harhsa  brothers    began   an    ar'vamedha (Horse   Sacrifice)    and    deputed    Janardana  to    collect the  tax  thereof.  Sri  Krsna    alone    refused    to   pay    the tax  with  the  result  that  Harhsa  clashed  with  Krsna  who killed  Dimbhaka  and    kicked    Harhsa    down    to   Patala. He  died  there,  in  Patala  of  snake-bite.    (Harivariisa    3, 128). 5)  Grief  of  Jarasandha.     Hariisa's  death   caused  much  « grief  to  Jarasandha,  and  for  many  years  after  it,  he  shed tears  over  the  death  of  his    friend.    Even   at    the    time when  Bhimasena,  during  his  triumphal  tour  of  the  east, attacked  Jarasandha  he  remembered  the    dead     Harhsa and   Dimbhaka.   (Sabha  Parva,  13,  37). HAMSA  (M) .     Swan.    For   story     about    the    origin    of harhsa  on  earth  see  under  Srsti,  Para  12. HAMSACODA.     A  Yaksa,  who  worships  Kubera    in    his assembly.    (Sabha  Parva,  Chapter  10,  Verse  17). HAMSADHVAJA.      A     King     of    Campanagari,     who was    a    great    devotee    of  Visnu.     During  his     reign HAMSAJA 307 HANftMAN monogamy  prevailed  in  the  country.  He  took  the yajiiic  horse  of  Yudhisthira  captive,  and  in  the  fight  to release  the  horse  Arjuna  killed  Sudhanva  and  Suratha, sons  of  Haihsadhvaja.  Grieved  and  enraged  at  their death  Hamsadhvaja  took  the  field  against  Arjuna,  and Sri  Krsna  finding  that  Arjuna's  life  was  in  danger pacified  them  both.  Also  Krsna  requested  Hamsadhvaja to  be  a  supporter  of.  Arjuna  in  future.  Hamsadhvaja had  five  sons  called  Suratha,  Sudhanva,  Sudarsa, Subala  and  Sama.  (Jaimini,  Aivamedha  Parva,  17, 21). HAMSAJA.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  68) . HAMSAKAYA.  A  Ksatriya  by  caste,  Harhsakaya  was present  at  the  rajasuya  of  Yudhisthira.  (Sabha  Parva, Chapter  52,  Verse  14). HAMSAKUTA  (M) .  A  mountain  lying  between Hastinapura  and  the  Satasrnga  mountain.  On  his  way to  Satasrriga  Pandu  crossed  Hamsakutam.  (Adi  Parva, Chapter  1 18,  Verse  50).  Sri  Krsna  once  tore  off  a  peak of  the  mountain  and  established  it  inDvaraka.  (Bharata, Southern  text,  Chapter  38) . HAMSAPATHA  (M) .  A  region  famous  in  the  Puranas. The  armies  from  this  place  fought  in  the  great  war. They  fought  taking  their  position  at  the  grlvasthana (neck  position)  of  the  Garuda  vyuha  (A  particular array  of  soldiers)  set  up  by  Drona.  (Drona  Parva, Chapter  20,  Verse  7). HAMSAPRAPATANA  TlRTHA.  A  sacred  place  at Prayaga  on  the  banks  of  the  Ganga.  (Vana  Parva, Chapter  85,  Verse  87) . HAMSAVAKTRA.  A  warrior  who  fought  on  the  side of  Subrahmanya  and  defeated  the  Asuras.  (Salya Parva,  Chapter  45,  Verse  75) . HAMSl.  A  daughter  of  Bhagiratha  whom  sage  Kautsa married.  ( Anus  asana  Parva,  Chapter  137,  Verse  26). HAMSIKA.  A  daughter  of  Surabhi.  This  cow  is  said  to be  supporting  the  southern  region.  (Udyoga  Parva, Chapter  102,  Verse  7). HANUMAN.  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  Hanuman. 1)  Birth.  Many  and  different  are  the  stories  about the  birth  of  Hanuman  told  in  Puranic  literature,  and they  are  briefly  noted  below. (1)  The   semen    discharged    by    Siva,     whose    erotic feelings  were  excited  by  the    sight    of  Visnu    disguised as  MohinI  was  received  by  the  Saptarsis  and  deposited   . in  the  womb  of  Anjana,  and  Hanuman  was  born  out  of it.    (Siva  Purana,  Satarudrasamhita). (2)  Dasaratha  divided    among   his    wives    the    divine payasa  (pudding)    got    from    the    putrakamesti   yajfta which  was  p3rformed  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 Anjana  doing  tapas  in  the  forest.  She  ate  that  pudding and  Hanuman   was    born  as  the    son   of  Anjana    due to  the  extraordinary  powers   of  the    pudding.     (Anan- da  Ramayana) . ( 3 )  Siva,  once  in  his  fierce  and  effulgent  form    (aspect) entered  Kesarl,  the  husband  of  Anjana  and  had   coitus with  her.  After  that  Vayu  (Wind-god)  also  had  coitus with  her.  Thus  as  a  result  of  the  sexual  act  by  both the  Devas  Anjana  got  pregnant.  Later,  Anjana  was about  to  throw  into  the  valley  of  the  mountain  her new-born  child  as  it  was  an  ugly  one  when  Vayu ( Wind  god)  intervened  and  saved  the  child.  Hanuman was  the  child  thus  born  of  Siva  and  Vayu.  (Bhavisya Purana,  Pratisarga  Parva). (4)  Hanuman's  actual  father  was  Siva.  Ganapati was  born  to  Siva  and  Parvati  as  they  played  in  the forest  disguised  as  elephants.  After  that  Siva  and Parvati  played  about  in  the  forest  disguised  as  monkeys as  a  result  of  which  Parvati  got  pregnant.  Since Parvati  did  not  like  the  idea  of  being  the  mother  of  a monkey,  Siva,  by  his  yogic  power  entrusted  the  child, (in  embryo)  that  was  in  the  womb  of  Parvati  to Vayu  (Wind  god),  who  carried  it  with  him  hither  and thither  till  it  became  mature,  when  it  was  deposited  in Anjana,  the  monkey  woman.  The  monkey  called  Kesarl was  her  husband.  Thus  Hanuman  was  born  as  the  son of  Anjana. Anjana  also  has  a  story  of  her  own.  Once  upon  a  time she  was  the  maid-servant  called  Punjikasthala  of Brhaspati.  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  Brhaspati  with  kisses.  Brhaspati  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  monkey- husband  she  would  get  a  child  from  the  vitality  of Siva,  after  which  she  would  return  to  him  as  maid servant  as  of  old.  And,  accordingly, Punjikasthala became  a  female  monkey  under  the  name  Anjana  and lived  at  Anjana  forest  with  a  handsome  monkey  called Kesarl  as  her  husband. It  was  while  Anjana  was  doing  tapas  so  that  she  might become  pregnant  by  Siva  that  Siva  and  Parvati  played in  that  forest  disguised  as  monkeys,  and  Parvati conceived  and  the  child  ultimately  came  out  as  the  son of  Afijana. Even  while  Anjana  was  pregnant  the  child  in  her  womb had  much  to  suffer  at  the  hands  of  Bali.  Hearing  from Narada  that  Siva's  son  had  been  born  in  Anjana's womb  Bali  feared  that  the  actual  birth  of  such  a  son would  jeopardise  his  lordship  over  the  monkeys.  To ward  off  the  threatened  contingency,  Bali,  as  advised by  Narada,  let  in  the  five  metals  ( gold,  copper,  iron, tin  and  zinc)  in  watery  form  into  the  stomach  of Anjana.  (This  is  a  means  of  causing  abortion) .  But, the  attempt  misfired.  Instead  of  the  five  metals  killing the  child  in  Anjana's  womb,  they  became  ear-orna- ments for  it,  and  Hanuman  was  thus  born  with  orna- ments in  his  ears.  ( Karhba  Ramayana  Purvakanda) . 2 )  Naming  and  boons.  As  soon  as  Hanuman  was  born Anjana  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, Anjana  returned  to  heaven. HANOMAN 308 KARA  (M) 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  Rahu, bigger  than  the  Sun  he  jumped  at  it.  Then  it  was    that it  saw  Airavata  and  it  tried  to  eat  it.  And,    seeing    this attempt  of  the  monkey-child,  Indra  used  his  vajrayudha (Thunderbolt)  against  it.    The  weapon  hit  its  chin  and wounded  it,  and  in  precarious    condition    it    fell    down on  earth.  Vayu  (Wind  god)  who  saw  his   child    falling down  wounded  carried  it  off  to  Patala. When  Vayu  (air)  quitted  the  earth  everything    thereon came  to  a  dead-stop.  Living  things  were   on    the  verge of  death  due  to  suffocation.    And,     then   Brahma    and others   went    to  Patala,  comforted  Vayu  and   congratu- lated 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  Hanuman  by  the  Devas,  who, one  by  one  blessed  him  as  follows  : — Brahmadeva  ;  May  you  live  long,    so    long   as  Brahma exists. Mahavisnu  :  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. Kala  :  May  not  death  ever  court  you. All  the  Devas  :  None  will  ever  equal   you    in    strength and  speed.  Brahma  blessed  Hanuman  again  giving  him more  physical  power  than   Garuda   and   Vayu   blessed him  to  have  more  speed  than  himself,  (air).       (Valmiki Ramayana,    Balakanda,    Canto   15;     Uttararamayana; Kambaramayana,  Purvakanda;  Adbhutaramayana). 3)  Education.     Being   born   of  Siva  and  on  account  of the     Sivasakti     in    him,    Hanuman    reached  boyhood immediately.    To    learn    the    four  Vedas   and    the   six sastras  he  chose  Surya  mentally  as    his   preceptor,    and approached  him   with    the  request    to    be  taught   the Vedas  etc.  Surya  agreed  to  have  Hanuman  as  his  dis- .  ciple  subject  to  the  condition  that  the  latter  would  not be  permitted  to  sit  with  the  Balakhilyas  inliis  (Surya's) chariot  and  study.  Hanuman  agreed  to  the  condition to  learn  from  Surya  walking  in  front  of  him.  With book  opened  in  his  hand  and  concentrating  all  his  atten- tion on  the  face  of  Surya  Hanuman  traversed  the  sky and  within  a  short  period  of  sixty  hours  he  mastered  all the  Vedas  and  the  sastras  thoroughly  well.  Though Surya  said  that  he  would  consider  the  great  interest Hanuman  took  in  his  studies  as  daksina  (tuition  fee) Hanuman  wanted  Surya  to  accept  something  more  by way  of  daksina,  and  Surya  said  as  follows  : —  "If  you are  so  very  particular  about  offering  me  something more  as  daksina  I  shall  tell  you.  My  son  Sugrlva  is living  on  earth  with  Bali  and  he  is  not  as  strong  and powerful  as  Bali.  You  be  of  help  to  Sugrlva  as  his minister  and  constant  companion." Happy  at  Surya's  words  Hanuman  returned  to  the forest  and  lived  as  Sugriva's  minister  for  the  rest  of  his life. 4)  Sri  Rama's  servant.     From  the  day  he  met   Sri  Rama after  the  abduction  of  Sita  by  Ravana  till  Rama's  death his  story  is  inextricably  connected  with  that   of   Rama. (See  under  Rama) . 5)  His  music.     Once  in  a    musical    competition   Hanu- man defeated    Narada.    (Adbhutaramayana;     also   see Para  8  under  Narada) . 6)  Sivalinga    at  Ramesvaram.     There    is  a    story    in    the Yuddhakancla  of  Ramayana  connecting  Hanuman    with the  Sivalinga   installed  in    the  temple  at    Ramesvaram. (See  under  Ramesvaram)  . 7)  Lost  his  divine  power.     Once  due  to  a   curse    of  sage Trnabindu  Hanurnan  lost  his  great    strength    and    vita- lity. But,  he  would    regain    the    lost    power    when   one reminded  him  of  it.  During  the-  search    for    Sita    Hanu- man felt  it  difficult  to  jump  across  the  southern    sea    to Lanka  due  to  the  above   curse.    But,    when   Jambavan described  to  him    about   his     noble  origin    and    powers Hanuman  regained   his   lost    power   and   vitality,    and successfully  jumped   across    the    sea     to    Lanka.     (See Trnabindu  II,  Para  2). 8)  A  fort  made  of  tail.     He  made  a  fort  of  his    tail     and saved  Rama   and    Laksmana    within  it.     (See     Patala- 9)  Hanuman  and   Sahasramukha  Ravana.       (See    Sahasra- mukha  Ravana). 10)  Hanuman  and  Salrughna  .  Satrughna,  who    conducted the  horse  in  connection  with  the  Asvamedha    performed by  Sri  Rama  after  his  return  from    exile  in    the    forest, fell  down  unconscious  in  his  fight  with  King  Viramani, and  then  Hanuman  brought  a   herbal    medicine   called 'Drona'  from  the  Himalayas  and  with  its    aid    brought back     Satrughna    to   consciousness.      (Padma    Purana, Patala  Khanda.  Chapter  44)  . 11)  Taken   captive  by  Kusa   and   Lava.     The   Yajnasva (sacrificial  horse)  of  the  Asvamedha  yajiia  of  Sri    Rama led  by  a  contingent  of  Rama's  army  was    resting    in   a tent  put  up  near  the  hermitage  of  Gautama  when  Kusa and  Lava  together  captured  the  horse.  Hanuman,    who rushed  over  to  the  spot  on  receiving    intimation  of  the news  was  bound  hand  and  foot  with  creepers    by   Kusa and  Lava  and  dragged  to  the  hermitage.  Sita,  was   then in  the  hermitage  brooding  over  the   past,    and    the    re- petition of  the  word  'Rama'  by  the  humiliated  Hanuman awoke    her  from  her  reverie.    She  was  taken    aback   to see  Hanuman  there  in  that  plight  and  got  him    released from    captivity    by    her    sons.      (Kamba    Ramayana, Uttarakanda)  . 12)  Old  age.      Having   witnessed    Ramavatara    (incar- nation of  Rama)  to  its  very  end,   Hanuman,    who   had by  now  become  quite  old,  spent  his  days    guarding    the Kadall    forest.    Bhlma,  who   happened    to  go  there    to collect  Saugandhika  flowers    got    defeated    in    fight   by Hanuman.   (See  Bhima,  Para  7)  . 13)  Arjuna  's  flag-Symbol  (See  under  Arjuna  17  B). 14)  Idols  of  Hanuman.     When  an  idol    of  Hanuman    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  Purana,  Chapter  51). HANYAMANA.     A      famous     place    in      south      India mentioned  in  the  Puranas.  (Bhisma    Parva,  Chapter   9, Verse  69). HARA  I.     A  famous  Danava,    born  to    Kasyapa    of  his wife   Danu.    He   was    reborn    as    King    Subahu.  (Adi Parva,  Chapter  67,  Verse  23)  . HARA  II.     One   of  the    eleven    Rudras.  (Santi    Parva, Chapter  208,  Verse  19). HARA  III.     A  synonym  of  Siva. HARA  (M).     A  region  of  Puranic    fame.    Nakula    sub- jugated the  King  of  Hara  by  a  simple  command  without any  resort  to   arms,    and    the    King   attended   Yudhi- HARAKALPA 309 RARISCANDRA  II sthira's  Rajasuya  with  presents.  (Sabha  Parva,  Chapter 51,  Verse  54). HARAKALPA.  One  of  the  sons  born  to  Vipracitti  by SimhI.  Parasurama  killed  him.  (Vayu  Purana,  68,  19). HARAKEYURAKA.     See  under  Lavana.  II  ' HARAVA.  An  asura  born  from  the  tear  drops  of Brahma.  He  was  burnt  to  death  in  the  flames  emerging from  Sivalinga.  (Skanda  Purana,  5,  2,  48). HARDIKA  I.  A  Ksatriya  King  born  from  an  aihsa  of the  asura  called  Aiivapati.  (Adi  Parva,  Chapter  67, Verse  15). HARDIKA  II.  Krtavarman.  He  was  called  Hardika because  he  was  the  son  of  Hrdika  of  the  Yadu  dynasty. (See  under  Krtavarman) . HARI  I.     A  synonym  of  Visnu.    (See  under  Visnu  . HARI  II.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  61). HARI  III.  A  warrior  who  fought  on  the  side  of  the Pandavas  and  was  killed  by  Kama. HARI  IV.  An  asura,  the  son  of  Tarakaksa,  who  got from  Brahma  a  boon  enabling  him  to  prepare  Mrtasaii- jivani.  (a  medicine  to  revive  dead  people) .  (Karna Parva,  Chapter  33,  Verse  27). HARI  V.  Son  of  King  Akarhpana.  Though  he  was  as powerful  and  proficient  in  archery  as  Mahavisnu,  and equal  in  prowess  to  Indra  in  war  he  got  into  the  hands of  his  enemies  and  was  killed.  (Drona  Parva,  Chapter 52,  Verse  27) . HARI  VI.  A  particular  sect  of  the  attendants  of  Ravana. They  attacked  the  army  of  monkeys.  (Vana  Parva, Chapter  285) . HARI  VII.  A  very  powerful  bird  born  in  Garuda'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. (Drona  Parva,  Chapter  23,  Verse  13). HARI  IX.  A  daughter  born  to  Kasyapaprajapati  by  his wife  Krodhavasa.  Lions  and  monkeys  originated  from this  Hari.  (Valmiki  Ramayana,  Aranyakanda,  Canto 14). HARI  X.  A  son  of  Dharmadeva.  Dharmadeva  begot four  sons,  Hari,  Krsna,  Nara  and  Narayana  of  the  dau- ghters of  Daksa.  (Devi  Bhagavata,  4th  Skandha) . HARI  XI.  A  sect  ofDevas.  During  •  the  Tamasaman- vantara  there  were  four  such  sects,  viz.  Haris, Satyas,  Suparas  and  Sudhls.  (See  Manvantara) . HARIBABHRU.  A  great  sage,  who  was  a  member  of Yudhisthira's  assembly.  (Sabha  Parva,  Chapter  4, Verse  16) . HARIBHADRA.  Daughter  of  Kasyapa  by  Krodha.  She was  given  in  marriage  to  sage  Pulaha  and  from  them were  born  the  monkeys,  Kinnaras,  Kirhpurusas  etc. (Brahmanda  Purana) . HARIDASA.  A  monkey  King,  son  of  Pulaha  by  Sveta. (Brahmanda  Purana) . HARIDHAMA.  A  great  sage  who  was  reborn  in  his next  birth  as  RangavenI,  a  gopi  in  Gokula  (Cowherds' colony)  as  he  had  chanted  the  Krsna  mantra  of  twenty letters  during  his  life  as  sage.  (Padma  Purana,  Patala Khanda,  Chapter  72) . HAR1DRAKA.  A  naga  born  in  Kasyapa's  dynasty.  (Adi Parva,  Chapter  35,  Verse  12). HARIJATA.  One  of  the  Raksasa  women  who  kept guard  over  Sita  in  the  As'oka  grove.  (Valmiki  Rama- yana, Sundara  Kanda,  23,  5) . HARIMEDHAS.  A  saintly  King  of  ancient  days.  He once  conducted  a  yajua  and  a  daughter  called  Dhva- javatl  was  born  to  him.  She  lived  in  the  western  regions (Udyoga  Parva,  Chapter  110,  Verse  13) . HARIMITRA.  A  brahmin,  who  had  his  asrarna  on  the banks  of  the  Yamuna.  Owing  to  his  association  with Harimitra  a  sinner  called  Vikundala  took  his  bath in  the  sacred  waters  of  the  Kalindl  during  two  Magha 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  Vikundala.  (Padma  Purana,  Adi Khanda,  Chapter  31). HARITiLA.  A  naga  which  belonged  to  the  Airavata family.  It  was  burnt  to  death  at  the  Sarpasatra  of  Jana- mejava.  (Adi  Parva,  Chapter  57,  Verse  11). HARIIVASVA.  A  King  in  ancient  India.  He  once  got from  King  Raghu  a  sword  with  divine  powers  which  he presented  to  King  Sunaka.  (Santi  Parva,  Chapter  166). HARIRI.  A  daughter  of  Hiranyakas  ipu,  also  called Rohinl.  She  was  married  to  Visvapati,  ah  Asura. Vana  Parva,  211,  18). HARIPII^pA.  A  female  attendant  of  Subrahmanya. ( Salya  Parva,  Chapter  46,  Verse  24) . HARISCANDRA  I.  A  King  of  the  solar  dynasty  very much  reputed  for  his  unique  truthfulness  and  integrity. He  was  the  son  of  the  famous  Trisariku. 1 )  Genealogy.     See   under  Trisaiiku. 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  Visvamitra.  When  that  was   not   sufficient he   cleared  his  debts  to  Visvamitra  with  the  money  got by  selling  his  wife,  Candramati,  his  son,  Lohitasva  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 Candala.  Ultimately  the  Trimurtis  (Brahma,  Visnu  and Siva)  appeared  and  heaped  on  him  all   the    boons    he desired  and  rewarded  him  with  high  honours.   (See  for details  para  4  under  Visvamitra). HARISCANDRA  II.  An  emperor  of  ancient  times,  to whom  Brahma  gave  as  a  gift  a  palace  which  automati- cally 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  Purana  (Uttara khanda,  Chapter  32)  has  the  following  story  to  say:- Hariscandra  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  vimana  where  he questioned  Sanatkumara,  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  pure- hearted  vaisya;  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  Kasi  to  sell  the  flowers.  But,  no  one  purchased  the flowers.  At  last,  Candramati,  daughter  of  Indradyumna HARISCANDRA  III 310 HARYASVA  II purchased  the  flowers  for  a  yajna  she  was  performing. When  you  saw  Visnu  installed  along  with  Adityabha- gavfm  (Sun-God)  and  worshipped  with  flowers,  fee- lings of  devotion  swept  your  mind  and  you  too  wor- shipped the  idols  with  lotus  flowers.  You  enjoy  today the  fruits  of  that  action  in  the  past  life. (It  is  not  quite  definite  whether  Hariscandra  I  and  II are  one  and  the  same  person) . HARISCANDRA  III.  A  Sanskrit  poet  who  lived  in  the 9th  century  A.  I).  The  mahakavya  called  "Dharma- sarmabhyudaya"  is  hi?  main  work.  This  mahakavya comprises  of  21  cantos.  He  has  composed  another  work called  "Jivandharacampu". HARITA  I.  A  King  who  was  the  grandson  of  Haris"- candra  and  son  of  Rohita.  (Bhagavata,  10th  Skandha) . HARITA  II.  A  King,  who  was  the  son  of  Vapusman and  grandson  of  Svayambhuvamanu.  He  was  King  of Haritavarsa  in  the  island  of  Salmali.  (Markandeya Purana  50,  28;  Brahmamla  Purana,  2,  3). HARITA  III.  A  son  born  to  Yadu  of  the  naga  woman called  Dhumravarna.  He  founded  an  independent kingdom  in  the  Naga  island  and  became  a  prominent leader  of  the  Madgura  tribe.  (Hari  Vamsa,  2,  38;  29, 34). HARlTA  I.  A  great  sage  who  visited  Bhisma  in  his  bed of  arrows  (Sarasayya).  (Santi  Parva,  Chapter  47, Verse  7).  Once  he  attended  Yudhisthira's  assembly and  spoke  on  eternal  truths  conducive  to  mental  peace. That  talk  of  his  became  famous  as  Haritaglta.  (Santi Parva,  Chapter  278) . HARlTA  II.  An  author  on  Smrtis  (codes  of  conduct) . He  has  written  two  texts  on  the  subject  called  Laghu- harita  smrti  and  Vrddhaharitasmrti. HARITALA  (M)  A  mineral  (yellow  orpiment)  got from  mountains,  which  is  red  like  the  clouds  at  dusk. (Vana  Parva,  Chapter  158,  94) . HARITASVA. 1)  General.     A  King  born  in  the  solar  dynasty.    In  the art  of  music  he  defeated  Narada  and  shamed    SarasvatI (Gcddess  of  language) ,   pleased   Brahma    and    by    the melody  of  his  music  sent  Visnu  to  sleep.  The  mounting achievements  of  the  King    in    the  art   of  music  evoked jealousy  in    Sivasankara,    the     lord     of    music.    When Sankaramurti  in  a    competitive   spirit   played    the  raga Sankarabharana  (a  particular  tune)  Haritasva)  pointed out  that  Santarasa  ( the  calmness  and  poise)    which  was suited  to    that   raga   had    given    place    to    raudra  rasa which  was    a   serious     mistake.   Enraged    at  this    Siva 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  Siva  so  much that  he  bestowed  on  the  King  boons   and   good    wishes as  presents  for  his  (king's)  victory  over  all. 2)  Killed  Andhaka.     Andhakasura      conquered     Svarga and  took  Indra  prisoner  during   the  period  when  Hari- tasva was  King.  The  combined  efforts  of  Brahma,  Visnu and  Siva  could    not  kill   Andhaka.    At   last  at  the  ins- tance of  Brhaspati    a  representative  of  the  Devas  visited Haritasva  at  Ayodhya  and  sought  his  help  to  kill  Andh- aka and  accordingly  the  King   set    out  for   war  against the  demon.  Agastya  told  the  King  in   secret  that  Andh- aka treasured    an    image   of  Siva    and    Parvati    in  his stomach,  and  after   removing,    with   his  arrows  the  idol from  his  stomach,    Harita'iva    killed    him    and  restored the  Deva-loka   to    Indra.    (Kamba  Ramayana,  Yuddha Kanda) . HAR1VAMSA  (M).  An  appendix  to  the  Mahabharata in  10,000  verses.  The  main  object  of  it  is  to  sing  the praises  of  Mahavisnu.  It  contains  three  parts  called respectively  Harivamsa  Parva,  Visnu  Parva,  and  Bha- visya  Parva.  Creation  of  the  world,  kings  of  the  solar dynasty  and  of  the  lunar  dynasty,  Yadu  dynasty  and  the birth  of  Sri  Krsna  form  the  theme  of  Harivamsa  Parva. Visnu  Parva  deals  mainly  with  the  pranks  and  games of  Sri  Krsna  in  his  childhood.  Though  there  occur certain  hints  about  the  future  at  the  beginning  of  the Bhavjsya  Parva,  the  creation  of  the  world,  the  incar- nation of  Visnu  as  Vamana  (Dwarf)  and  as  Narasiiiiha (half  man  and  half  lion) ,  Siva  and  Visnu  constitute  its main  theme. The  following  verses  prove  that  the  Harivarhs a  also  was composed  by  Vyasa. Harivaihsastatah  parva- puranam  khilasamjiiitam  / Visnu parvasi  soscarya Visnohkamsavadhastatha  // Bhavisyam  parvacapyuktam Khilesvevadbhutarh  mahat  / Etat  parvaSatam  purnam Vyasenoktarh  mahatmana  // (Adi  Parva,  Chapter  2,  Verses  83-84) . HARIVARSA  (M)  The  northern  part  of  Mount  Hema- parvata.  Arjuna,  during  his  triumphal  tour  of  the northern  regions  conquered  this  region  and  took  away a  lot  of  costly  gems.  (Bharata,  southern  text,  sabha Parva,  Chapter  28) . HARIVlRA.     See  Dhanasarman. HARSA  I.  One  of  the  three  sons  of  Dharmadeva,  the other  two  being  Sama  and  Kama.  Harsa  married Nanda.  (Adi  Parva,  Chapter  66,  Verse  32). HARSA  II.  A  great  poet  in  Sanskrit,  who  nourished  in the  12th  century  A.D.,  his  most  reputed  work  being  the Mahakavya  called  Naisadha,  one  of  the  five  Mahakav- yas  (Epic  Poems)  in  Sanskrit  language.  Another  well- known  work  of  his  is  Khandanakhandakhadya.  He  was a  member  of  the  literary  assembly  of  King  Jayacanda ofKanauj.  Hira  was  his  father  and  Mamalladevi,  his mother. HARSA  III.  King  Harsavardhana  who  ruled  over  North India  between  A.D,  660  and  668.  He  is  remembered  and respected  more  as  a  poet  in  Sanskrit  than  any  thing  else. Nagananda,  Ratnavall  and  Priyadarsika  are  his  more important  works.  The  poet  Bana  has  written  the  biogra- phy of  Harsa. HARYA&KA.  A  King  born  in  the  royal  dynasty  of  Aiiga. He  was  the  son  of  King  Carhpa  and  father  of  King Brhadratha.  (Agni  Purana,  Chapter  277). HARYASVA  I.  The  five  thousand  sons  born  to  Daksa by  his  wife  Asikni  are  known  as  Haryasvas.  (See Asikni  II) . HARYASVA  II  A  King  of  the  solar  dynasty.  The  follo- wing information  about  him  is  culled  from  the  Maha- bharata. (1)  He  was  king  of  Ayodhya.    A    Powerful    ruler,    he had  a  fully  equipped    army.    (Udyoga    Parva,  Chapter 115.  Verse  18). (2)  He  took  Madhavi,  daughter  of  Yayiiti  as  his  wife and  thus  solved  the  problem  of  gurudaksina  for  Galava. (See  under  Galava) . HARYASVA  III 311 HAYAGRlVA  V (3)     Never  in  life  did  he  eat  flesh.    (Anusasana  Parva, Chapter  11,  Verse  67). HARYASVA  III.  Father  of  Sudeva,  King  of  Kasi.  He was  killed  by  the  sons  of  Vitahavya.  (Anusasana Parva,  Chapter  30,  Verse  10). HASINl.  An  apsara  woman  of  Alakapuri.  She  once danced  in  Kubera's  assembly  to  welcome  sage  Astavakra (Anusasana  Parva,  Chapter  19,  Verse  45). HASTAMALAKA.  A  disciple  of  Sri  Sankara.  (See under  Saiikaracarya,  Para  7) . HASTI  I.  A  King  born  in  the  lunar  dynasty.  (Adi Parva,  Chapter  94  Verse  58). HASTI  II.  Another  king  of  the  lunar  dynasty.  His  father was  Suhotra  and  mother  Suvarna,  who  belonged  to  the Iksvaku  dynasty.  This  Hasti  married  Ya.sodhara,  dau- ghter of  King  Trigarta,  and  a  son  called  Vikantha  was born  to  them.  Hastinapura  was  the  city  newly  built  by Hasti.  (Adi  Parva  Chapter  95,  Verse  34) . HASTIBHADRA.  A  naga  born  in  the  Kasyapa  dynasty. (Udyoga  Parva,  Chapter  103,  Verse  13) . HASTIKASYAPA.  A  great  sage  who  lived  in  North India  in  very  olden  days.  He  once  met  and  talked  with Sri  Krsna,  who  was  doing  tapas  on  the  mountains. (Anusasana  Parva,  Chapter  139,  Verse  11). HASTINAPURA.  Capital  city  of  the  Pandavas.  (See under  Hasti  II). HASTIPADA.  A  naga  born  in  the  Kasyapa  dynasty. (Adi  Parva,  Chapter  35  Verse  9) . HASTI  PI  NDA.  A  naga  born  in  the  Kasyapa  dynasty (Adi  Parva,  Chapter  35,  Verse  14) . HASTISOMA.  A  famous  river  mentioned  frequently  in the  Puranas.  (Bhisma  Parva,  Chapter  9,  Verse  19) HATAKA  (M)  I.  A  region  to  the  north  of  the  Hima- layas, where  the  guhyakas  lived.  Arjuna,  during  his triumphal  tour  in  the  north  made  the  guhyakas  his allies.  (Sabha  Parva,  Chapter  28,  Verse  3). HATAKAM  II.  A  drink  (rasayana).  Those  who  live  in Atala  a  section  of  Patala  drink  this  tonic.  ( See  Patala) . HATAKl.     A  river.  Paramesvara  and  Parvati  once    had intercourse  at    Vitala,   a    section    of  Patala   and    their semen  formed  itself  into  the  river  called  Hatakl.     (Bha-~ gavata,  5th  Skandha) . HAVANA.  One  of  the  eleven  Rudras.  (AnuSasana 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.  (Anusasana  Parva,  Chapter  155, Verse  58) . HAVIRBHU.     Wife  of  Pulastya.    (See  Pulastya) . HAVIRDHAMAN.  Son  of  Antardhaman  of  the  Manu dynasty.  (Anusasana  Parva,  Chapter  147,  Verse  24) . HAVIRDHANA.  A  grandson  of  emperor  Prthu,  who had  two  sons  called  Antardhana  and  Vadi  and  to Antardhana  was  born  a  son  called  Havirdhana  by SikhandinI,  and  they  had  six  sons  called  Pracmabarhis, Sukra,  Gaya,  Krsna,  Vraja  and  Ajina.  (Visnu  Purana, Part  1,  Chapter  14). HAVISMAN.  A  great  sage  who  was  a  member  of  the assembly  of  Indra.  (Sabha  Parva,  Chapter  7,  Verse 13). HAVISMATI.  A  daughter  of  Angiras.  (Vana  Parva, Chapter  218,  Verse  6) . HAVlSRAVAS.     A  King  born  in  the    family  of  Kuru,  a King  of  the    lunar  dynasty.    (Adi    Parva,  Chapter    94, Verse  59) . HAVYAGHNA.  A  Raksasa  about  whom  the  following story  is  told  in  the  Brahmanda  Purana. Havyaghna  was  born  from  the  smoke  which  rose  from the  fire  of  a  yajna  which  sage  Bharadvaja  along  with his  wife  Paithinasi  conducted  on  the  banks  of  river Gautami,  and  he  began  eating  the  havis.  Questioned about  it  by  Bharadvaja  Havyaghna  answered  as follows  : — "I  am  an  unfortunate  fellow  called  Krsna cursed  by  Brahma.  If  you  would  kindly  sprinkle  on  me the  Ganga  water,  Suvarna,  ghee  and  soma  I  will  be redeemed  from  the  curse. Bharadvaja  complied  with  the    request    of  Havyaghna and  he  got  redemption  from  the  curse. HAYAGRlVA  I.  An  Asura,  the  son  of  Kasyapaprajapati by  his  wife  Danu.  (Valmiki  Ramayana,  Aranyakanda, Canto  14) . As  a  child  the  Asura  began  tapas  on  the  banks  of  river Sarasvati,  and  after  a  thousand  years  Devi  appeared and  asked  him  to  choose  any  boon  he  wanted,  and  he wanted  to  become  invincible  by  Devas  and  Asuras,  and also  deathless.  When  Devi  told  him  that  such  a  boon was  out  of  question,  he  wanted  the  boon  that  he (Hayagriva)  should  not  be  killed  by  anyone  but  by  a Hayagriva  (one  with  the  horse's  neck) .  Devi  granted  him the  boon. Hayagriva,  who  became  haughty  and  overconfident  on receiving  such  a  boon,  went  about  th?  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  Mahavisnu  and  the Devas  did  not  succeed  in  defeating  him  and  Maha- visnu 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.  Mahavisnu  replaced  the  head  thus  lost  with that  of  a  horse  and  killed  Hayagriva  in  fight.  (For details  see  Cital). HAYAGRlVA  II.  An  asura  who  guarded  the  kingdom of  Narakasura.  He  was  killed  by  Sri  Krsna,  (Udyoga Parva,  Chapter  130  Verse  50). HAYAGRlVA  III.  A  King  born  in  the  Videha  dy- nasty. (Udyoga  Parva,  Chapter  74,  Verse  15). HAYAGRIVA  IV.  A  saintly  king.  Though  he  defeat- ed his  enemies,  yet,  as  he  had  no  backing  and  support, he  was  finally  killed.  The  story  of  Hayagriva  was  told by  Vyasa  to  teach  Dharmaputra  the  lesson  that  even the  greatest  of  heroes  requires  the  support  of  others. Though  killed,  Hayagriva  secured  a  place  in  heaven. (Santi  Parva,  Chapter  24,  Verse  23) . HAYAGRlVA  V.     An  incarnation  of  Visnu. 1 )  In  Vedic  literature  : — In  Vedic  literature  incarnation as  Hayagriva  is  attributed  not  to  Visnu,  but  to  Yajna. But  the  Taittiriya  aranyaka  depicts  yajna  as  a  proto- form  of  Visnu.  The  inference  that  may  be  drawn  from the  above  is  that  the  root  of  the  Hayagriva  story detailed  in  Vedic  and  Puranic  literature  is  one  and  the same. About    the   Hayagriva    incarnation     the     Pancavirhsa- brahmana  contains  the  following  story. Agni,    Indra,    Vfiyu    and  Yajna    (Visnu)  once  began  a yajna    on    the     understanding    that      the      havirbhaga obtained  from    it   should   be   divided    among    all    the HAYAJNANA 312 HIMAVAN Devas.  But,  in  violation  of  the  agreement,  yajiia  left the  place  carrying  away  the  whole  Yajnabhaga  with him,  and  he  drove  back  the  Devas  who  followed  him with  the  help  of  the  bow  presented  to  him  by  Devi. Finally  the  Devas  got  the  string  of  the  bow  bitten  off by  termites  and  the  bow  which  got  straightened  up cut  off  yajna's  head.  Yajna  then  apologized  for  his offence  and  then  the  devas  got  the  Asvinldevas  to  fix the  head  of  a  horse  -to  the  trunk  of  Yajna.  (Panca- viihsabrahmana  7,  5,  6;  Taittiriya  aranyaka  5,  1; Taittiriya  Samhitii,  4-9,  1). 2)  In  Purdnic  literature.  The  above  story  is  told  in Skanda  Purana  with  slight  modifications  as  follows  :- Once  Brahma  and  other  Devatas  conducted  a  test  as  to which  one  amongst  them  was  the  greatest,  and  when it  became  evident  tha  tMahavisnu  was,  in  every  respect, superior  to  all  the  others  Brahma  cursed  that  Visnu should  lose  his  head.  Visnu,  who  got  thus  bereft  of  his head  attended  a  yajna  conducted  by  the  Devas  with  the .  head  of  a  horse  attached  to  his  trunk.  After  the  yajna was  over  he  went  to  dharmaranya  and  did  tapas  there and  by  the  blessings  of  Siva  got  back  his  former  head instead  of  that  of  the  horse. HAYAJNANA.     The  science  of  controlling  horses.  (Vana Parva.  Chapter  77,  17)  . HAYASlRAS.     Hayagriva.  (See  Hayagriva  V). HEHAYA  (HAIHAYA).     See  Ekavira  and  Paras urama) . HEMA.  A  lover  (wife)  of  Maya,  the  asura.  (For details  see  Maya,  Indra,  Para  61  and  sub  para  3  of Para,  24,  Rama  and  Svayamprabha.) . HEMAGANDRA.  A  King,  son  of  King  Visala  and father  of  Sucandra.  (Bhagavata,  9th  Skandha) . HEMAGUHA.  A  naga  born  in  Kasyapa's  dynasty.  (Adi Parva,  Chapter  35,  Verse  9) . HEMAKANTA.  Son  of  King  Kusaketu  of  Vanga.  He committed  the  sin  of  brahmahatya  as  he  killed the  sage,  Satarcas.  Later  on  he  redeemed  himself  from the  sin  by  giving  water  to  Trita,  a  brahmin.  (Skanda Purana). HEMAKUNDALA.     A  vaisya.(See    Vikundala) . HEMAKUTA  (M)  I.  A  mountain  in  the  North.  Arjuna once  went  to  Harivarsa  after  stationing  his  army  here. (Sabha  Parva,  Chapter  28) . HEMAKUTA  (M)  II.  A  mountain  on  the  banks  of  the river  Nanda,  known  also  as  Rsabhakuta.  Once  Yudhi- sthira  went  to  this  mountain  and  enjoyed  the  many beautiful  scenes  there.  (See  Rsabha  II). HEMAMALI  I.  He  used  to  supply  flowers  to  Vaisra- vana.  He  had  a  beautiful  wife  called  Visalaksi.  Once when  he  returned  with  flowers  from  Manasasaras  he felt  an  onrush  of  love  and  spent  time  at  home  in  love pranks  with  his  wife.  Kubera  went  to  the  temple  for worshipping  Siva  at  noon  and  though  he  waited  there till  dusk  time  for  Hemamali  to  bring  the  flowers  the  latter did  not  come.  Kubera  got  angry  and  sent  for  Hema- mali 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  Alaka- puri.  At  last  he  came  to  Hemadri  where  he  met  sage Markandeya.  Hemamali  told  him  all  about  his  misfor- tune and  the  sage  advised  him  to  observe  Asadha- krsnaikadasi.  Hemamali  did  so  and  got  cured  of  the fell  disease  and  returned  to  Devaloka.  (Padma  Purana, Uttarakhanda,  Chapter  54) . HEMAMALI  II.  A  son  of  King  Drupada.  He  was  killed in  the  great  war  by  Asvatthama.  (Drona  Parva, Chapter  156,  182). HEMANETRA.  A  Yaksa.  He  worships  Kubera  in  his assembly.  (Sabha  Parva,  Chapter  10,  Verse  17). HEMAPRABHA.     See  under  Vallabha. HEMAPRABHAVATI.     Sec  under  Varatanu. HEMARATHA.  A  King  of  the  solar  dynasty.  Grandson of  Citraratha,  Hemaratha  was  the  son  of  Ksemii  and father  of  Satyaratha.  (Bhagavata,  9th  Skandha). HEMA VARNA.  Son  of  King  Rocamana.  He  fought  in the  great  war  on  the  side  of  the  Pandavas  against  the Kauravas,  (Drona  Parva,  Chapter  23,  Verse  67) . HERAMBAKAM.     A  region  of  South  India,  the   inhabi- tants of  which  are  known  as  the   Herariibas.     Sahadeva, during  his  triumphal  tour    of   the    South    defeated    the Herariibas.    (Sabha  Parva,  Chapter  31,  Verse  13). HETI.     An  Asura.    (See  under  Praheti) . HIDIMBA.  A  Raksasa,  whom  the  Pandavas  confronted in  the  forest  after  their  escape  from  the  lac  palace. Bhlma  killed  him  and  married  his  sister,  Hidiihbl. Ghatotkaca  was  Bhima's  son  by  Hidiihbi.  (For  details see  Ghatotkaca) . HIDIMBA  (HIDIMBl).  Mother  of  Ghatotkaca.  (See Ghatotkaca). HIDIMBAVADHAPARVA.  A  sub  Parva  of  Adi  Parva. (Adi  Parva,  Chapters  151-155  form  the  sub  Parva). HIDIMBAVANA  (M).  The  forest  where  Hidiriiba dwelt.  (See  Ghatotkaca) . HIDIMBl  (HIDIMBA).     See  Ghasotkaca. HlHI.  A  class  of  fiends  (PiSacas).  (Bhagavata  10th Skandha). HlKA.  A  Raksasa  who  lived  in  the  river  Vipasa.  He was  a  companion  of  another  Raksasa  called  Bahi  and to  them,  jointly  was  born  a  son  called  Biihlka.  (Kama Parva,  Chapter  44,  Verse  41) . HIMAVAN.  (THE  HIMALAYAS). 1)  General.  The  great  mountain  on  the  northern borders  of  India.  In  the  literature  and  the  religious thought  of  India  the  Himalayas  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  "devatatma"  in  Kalidasa's  Kumarasarh- bhava) .  The  Himalayas  are  referred  to  very  often  in the  Puranas  and  epics. 2 )  Other  information  from  Mahabharata.  ( 1 )  The Balakhilyas  had  performed  tapas  on  the  Himalayas. (Adi  Parva,  Chapter  30,  Verse  3) . (2)  The    Naga     named    Sesa    once      resided    there   to practise  control  of  the  mind  in    solitude.     (Adi    Parva, Chapter  36,  Verse  3) . (3)  Vyasa  performed  tapas  there.   (Adi  Parva,  Chapter 1 14,  Verse  24) . (4)  Pandu,  father  of  the   Pandavas   had    to    cross    the Kalakuta    mountain    and    the       Himalayas      to    reach Gandhamadana.   (Adi  Parva,  Chapter  148,  Verse  48). (5)  Bhargava  women  hid  themselves  in  the   Himalayas at  the  time  when  the  Ksatriyas  were  hunting  out  people of  the  Bhrgu  dynasty.   (Adi  Parva,    Chapter  177,    Verse 20). (6)  The  whole  fire  of  the  yajna  conducted  by  sage  Paras, ara    to  annihilate  the  Raksasas   was    deposited     in    the extensive     forest    near    the     Himalayas,     (Adi   Parva- Chapter  180,  Verse  22) . HIMAVAN 313 HIRAI^YA the   Himalayas.    (Adi in (7) 'Arjuna  once    sojourned    on Parva,  Chapter  214,  Verse  1). (8)  The  Devata  of  the  mountain  worships    Kubera his  assembly.   (Sabha  Parva,  Chapter  10,  Verse  31) . (9)  As  suggested  by  Surya,  once  Narada    did   penance for  1000  years  on  the  peaks  of  the  Himalayas    so    that he  might  see  Indra's   assembly.    (Sabha  Parva,  Chapter 11,  Verse  8). (10)  Arjuna  once  crossed  the  Himalayas  and  encamped at  Dhavalagiri.   (Sabha  Parva,  Chapter  27,  Verse  29) . (11)  Bhlmasena  once    stopped    for   a   short  time    near the  Himalayas  imagining  himself  to  be    emperor   of  the whole  world.  (Sabha  Parva,  Chapter  30,  Verse  4) . (12)  It  was  at  the  Himalayas  that  Merusavarni  impart- ed advice  to  Yudhisthira.   (Sabha   Parva,    Chapter    78, Verse  14) . (J3)   Bhagiratha  performed  tapas    on    the    Himalayas. (Vana  Parva,  Chapter  108,  Verse  3). ( 14)  The  kingdom  of  Subahu,  King  of  Kalinda  was  on the  plains  of  the   Himalayas.     The     Pandavas  stopped there  for  a  night  and  left  for  the   Himalayas    the   next day.  (Vana  Parva,  Chapter  140,  Verse  24). (15)  The  Pandavas,  on  the  seventeenth     day   of  their life  in  exile   in    the   forest     came     to    the   top   of  the Himalayas,  and  visited  the  asrama  of  Vrsaparvan  there. (Vana  Parva,  Chapter  18). (16)  It    was   while    Bhlmasena  was     hunting    in   the Himalayas  and  appreciating    the    beauties    there   that a  python  caught  him  by  the  leg.  (Vana  Parva,  Chapter 178). (17)  Sage  Markandeya  once    saw   in   the   stomach    of child  Krsna  mountains  like  the    Himalayas,    Hemakuta etc.    (Vana  Parva,  Chapter  188,  Verse  112). ( 1 8)  Much  anterior  to  sage  Markandeya  an  owl   called Pravarakarna   had    lived   on    the     Himalayas.    (Vana Parva,  Chapter  199,  Verse  4) . (19)  Kama    conquered    all    the    kingdoms   on     the Himalayas  and  collected  taxes  from     them  all.    (Vana Parva,  Chapter  254,  Verse  4). ( 20)  On  the  northern   heights   of  the   Himalayas  live Siva  and  Parvati    for  ever.     (Udyoga   Parva,    Chapter 115,  Verse  5). (21 )  Himavan     is     one     of    the    six    rain-producing mountains  stretching  from  the  east  to  the  west.  (Bhisma Parva,  Chapter  6,  Verse  3 ) . (22)  Arjuna  during  his  tour  of  Kailasa  in  dream   with Sri  Krsna  saw  all  the  peaks  of  Himavan.  (Drona  Parva, Chapter  80,  Verse  23) . (23)  When  Siva  burnt  to  ashes  the  Tripuras,  Himavan and    Vindhya  served    as  the    axles    of  Siva's    chariot. (Kama  Parva,  Chapter  34,  Verse  22). (24)  The  River  Gariga  deposited    Siva's   semen    on    a high  peak  of  Himavan  and  Subrahmanya  was  born  from it.    (Kama  Parva,  Chapter  44,  Verse  9) . ( 25)  Himavan,  the  Devata  of  the   mountain,   also  was present  at  the  installation    of  Subrahmanya   as  chief  of the  army.  (Salya  Parva,  Chapter  45,  Verse  14) . (26)  Himavan  presented  to  Subrahmanya    two  atten- dants  called   Suvarcas  and  Ativarcas.     (Salya    Parva, Chapter  45,  Verse  46) . (27)  Sri  Krsna  once   performed    tapas    on    Himavan, and  as  a  result  of  it  was  born   his  son    Pradyumna  from Rukminl.    (Sauptika    Parva,  Chapter  12,  Verse  30). (28)  Himavan  presented  inexhaustible  wealth  to  empe- ror-Prthu.    (Santi  Parva,  Chapter  59,  Verse  113). (29)  The  peaks  of    Himavan   have     an    area   of  100 yojanas;  Brahma  once  conducted    a  yajiia  there.   (Santi Parva,  Chapter  166,  Verse   32). (30)  Daksaprajapati  once   conducted    a  yajfta  at    the place  called   Gaiigadvara    on    the   slopes  of  Himavan. (Santi  Parva,  Chapter  284,  Verse  3) . (31 )  In  Chapter  327  of  the  Siinti  Parva  the  following statement  occurs   about   Himavan.    According    to    the advice  of  King  Janaka    Suka    brahmarsi    mounted    the Himalayas.    Siddha-caranas  •  lived  on    the   mountain. Celestial  women  walked  all  over  the   place.  The  moun- tain always    reverberated  with    the   noise   of  different varieties  of  living  beings.  The  noise    produced    by  Kin- naras,  peacocks  and  many   other  birds  could  always  be heard  there.    Himavan   was    the   permanent    abode    of Garuda.    The  Astadikpalakas  also   lived    there. (32)  When  Suka  moved    up    to    the   world   above    it appeared  as  though  the   Himavan   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 Mahameru    and  the  other   that  of  Himavan.    Both  the peaks  gave  way  to  Suka.    (Santi  Parva,   Chapter  333). (33)  Siva   desired    to   secure   Uma,    the   daughter  of Himavan  as  his  wife.  Meantime  sage    Bhrgu  demanded that  Uma  be  wedded  to  him.  When   Himavan   told  the sage  that  it  had  already   been   decided    to  gave  Uma  in marriage  to  Siva,  the  Sage  cursed  that  there   would  not be,  in  future,    gems    in   the     Himavan.     (Santi    Parva, Chapter  342,  Verse  62) . (34)  Visnu  and  Siva  once  fought   with   each  other  on the  Himavan,  and  then  it  seemed  as  though    the  moun- tain was  being  cleft  into  pieces.    (Santi    Parva,  Chapter 342,  Verse  122). (35)  Narada  had  his  aSrama    there,    on  the  Hima^an. (Santi  Parva,  Chapter  346,  Verse  3) . (36)  Sri  Krsna  once  visited  the  aSrama  of  Upamanyu on  the  Himavan.    (Anusasana  Parva,  Chapter  14,  Verse 43). (37)  King  Marutta  performed  a  yajna  on  the  Himala- yas and  brahmins   went   away  leaving  a    lot  of  wealth there.    (Asvamedhika  Parva,  Chapter  3,  Verse  20). (38)  Sanjaya  left  for  the  Himalayas  after    Dhrtarastra and  Gandharl  were  burnt  to  death  in  a  wild  fire.  (Asra- mavasika  Parva,  Chapter  37,  Verse  33) . (39)  During  their  mahaprasthana  (great  journey)  ths Pandavas  travelled  by  the  Himalayas  and  Dharmaputra ascended  to  heaven  from  the  top  of  the  Himalayan  peak. (Mahaprasthanika  Parva,  Chapter  2,    Verse  1) . HIMGULA.  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  medi- cine he  accepts  four,  viz.  Prthvl  (earth ),  Ap  (Water) , Agni  (fire1*  and  Vayu  (air).  Till  the  18th  century  A.D. his  theories  were  very  popular. HIRAlVfMAYA  (M) .  A  particular  region  in  Jambu island,  to  the  south  of  Nila  mountain  and  to  the  north of  mount  Nisadha.  (Bhagavata,  5th  Skandha). HIRAI^YA.      (Hiranyakasipu,  Hiranyaksa) HIRANYA 1 )  General.  Owing  to  a  curse  Jaya  and  Vijaya  who  were gate-keepers  at   Vaikuntha    were    born   as  two   asuras, Hiranyaksa  (elder  brother)  and    Hiranyakasipu  (youn- ger brother) .    These   brothers  are    known    also   as  the Hiranyas.    (See  Jayavijayas) . 2)  Birth.  Three  sons  called  Hiranyaksa,  Hiranyakasipu and  Vajrariga  and  a    daughter,   Siriihika  were  born  to Kasyapaprajapad  by  his  wife  Did.    To   Hiranyakas  ipu were  born  four  sons  called  Anuhlada,    Hlada    Prahlada and  Samhlada.  (Visnu  Purana,  Part  1,  Chapter  15). There  is  yet  another  story  relating  to    the  birth  of  these •  asuras.  Though  the  other  wives  of  Kasyapa  became mothers  Did  alone  was  not  blessed  with  a  child  for  a long  time.  One  day  at  dusk  while  Kasyapa  was  immers- ed in  meditation  Dili  rushed  into  his  room  and  began lamenting  and  complaining  about  her  having  not  yet been  made  a  mother,  and  urgently  asked  Kasyapa  to make  her  one.  But,  Kasyapa  pointed  out  that  it  was not  the  proper  time  for  such  things.  It  was  dusk  when Siva  with  his  attendants  would  be  out  sight-seeing covered  with  ashes  from  burning  ghats  spread  all  around by  storms.  So  KaSyapa  wanted  to  wait  for  some  time more.  But,  she  was  not  in  a  mood  to  pay  heed  to  his advice  and  Kasyapa  had  to  yield  to  her  proposal.  After obliging  her,  once  again  he  took  his  bath  and  began meditation. Did  became  pregnant.  She  also  got  alarmed  about  the indiscretion  committed  at  dusk  time  that  day  and, Kasyapa  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. Mahavisnu  will  never  tolerate  such  tilings.  He  will incarnate  himself  to  kill  them.  But  since  you  feel  peni- tent now,  a  grand-son  of  yours  will  become  liked  by  all good  people,  and  he  will  be  a  great  devotee  of  Maha- visnu. (This  was  Prahlada). At  any  rate,  one  hundred  years  after  her  getting  preg- nant Dili  delivered  twin  sons.  The  first  born  was  named Hiranyaksa  and  the  next  one  Hiranyakasipu.  (Accor- ding to  certain  Puranas  Hiranyakasipu  was  the  first born) . 3 )  Hiranyaksa.     The  boys  grew  up  to  become  a  growing menace  to  the  whole  world.    Hiranyaksa  toured  all  the three  worlds  with  a  club.  He  besieged  svarga.  Devas  ran away   in    fear.    Hiranyaksa,    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  Vibhavari,  the  capi- tal  of  Varuna  and    challenged   him  to  fight.    Varuna came  out  of  the  palace,  admitted  his  incapacity  to  fight Hiranyaksa,  and  suggested  to    him  to  challenge  Maha- visnu. Accordingly  he  set  out  in  search  of  Mahavisnu. It  was  during  this  period  of  time  that  the  earth  got  engulf- ed in    water.  Svayambhuvamanu  requested  his   father, Brahma  to  raise  up  the  earth  from  water.  But,  nowhere could  be  seen  the  earth,  everywhere  it  was  only  a    vast expanse  of  water.  Brahma  then  meditated  upon  Maha visnu,  who  came  out  through  Brahma'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.    Hiranyaksa    understood    that  the  boar, which   without   the  least  fear  picked  up  the  earth  from HIRANYANABHA  II Patala  was  none  other  than  Mahavisnu  and  he  chal- lenged Visnu  to  fight.  After  replacing  the  earth  in  its old  position  Visnu  fought  with  Hiranyaksa  and  killed him. 4)  Hiranyakasipu.     With    the    killing    of    his    brother, Hiranyakagipu's  hatred  and  enmity  towards   Visnu    in- creased  very   much.    He,  by  doing  tapas  for  very  long years,  secured  boons  from  Brahma   and    conquered   the three    worlds    and    ruled    them  as  Triloka  Cakravarti (Emperor  of  the  three  worlds) .  He  prohibited  through- out the  empire  not  only  the  chanting  of  Visnu's   name, but    even    thinking  about  him  (Visnu)  by  his  subjects. "Hiranyaya  namah"  (salutations    to   Hiranya)  replaced the  old  custom  of  chanting   'Narayanaya  namah'  (salu- tations to  Narayana ) .  Meantime;  a  son  called  Prahlada, a   great    devotee   of  Mahavisnu   was  born  to  Hiranya- kasipu.    (For    the   story    of  Hiranyakas'ipu's  death  see Prahlada).  (Kamba Ramayana,  Yuddha  Kanda;  Padma Purana,  Bhumikhanda,  Chapter  20). 5)  Story   about   the    name  Hiranyakasipu.     Sage  Kasyapa once  conducted  an  Asvamedha   yajna.    A    golden  seat was  put  up  there  for  the  great  sages  who  came  to  parti- cipate in  the  yajna.    Dili  was  pregnant  during  the  time of  the  yajna,  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 Hiranyakasipu.   (Brahmanda  Purana,  8,  5,  7-12;  Vayu Purana  67,  69). HIRANYABAHU.  A  naga  born  in  Vasuki's  dynasty. He  was  burnt  to  death  at  the  sarpa  satraof  Janamejaya. (Adi  Parva,  Chapter  57,  Verse  6) . HIRANYABINDU.  A  sacred  place  near  the  Himalayas. During  his  pilgrimage  Arjuna  visited  this  place  also.  A bath  in  this  tirtha  will  wash  off  one's  sins.  Hiranya- bindu  is  situated  on  the  top  of  Mount  Kalanjara. HIRANYADHANUS.     A  King  of  forest  tribes.  Ekalavya,  - the   great   master    of  archery  was  Hiranyadhanus's  son (See   Ekalavya) . HIRANYAGARBHA.  A  synonym  of  Sri  Krsna.  (Sand Parva,  Chapter  342,  Verse  96) . HIRANYAHASTA.  A  son  born  to  princess  VadhrimatI thanks  to  the  blessing  of  the  Asvinidevas.  She  was married  by  a  eunuch.  Sorrow-stricken  at  such  a marriage  the  princess  requested  the  Asvinidevas  for  chil- dren and  they  gave  her  a  son,  (Rgveda,  Mandala  1, Anuvaka  17,  Sukta  116)  who  was  called  Hiranyahasta. He  became  a  sage  and  married  the  beautiful  daughter of  King  Madirasva.  (Sand  Parva,  Chapter  234,  Verse 35) . HIRANYAKASIPU  I.     (See Hiranya). HIRANYAKASIPU  II.  A  danava.  He  once  shook Mount  Meru  and  Siva  granted  him  welfare  and  pros- perity. (AnuSasana  Parva,  Chapter  14,  Verse  73) . HIRANYAKSA  I.  A  brother  of  Hiranyakasipu.  (See Hiranya) . HIRANYAKSA  II.  One  of  the  sons  of  Visvamitra,  who was  a  Brahmavadin.  (Anusasana  Parva.  Chapter  4, Verse  57). HIRANYANABHA  I.  A  King  born  in  the  solar  dynasty. He  was  the  son  of  Vidhrd  and  the  father  of  Pusya. (Bhagavata,  9th  Skandha) . HIRANYANABHA.  II.  A  son  of  Srnjaya.  A  child named  Suvarnasthivi  was  born  to  Srfijaya,  but  it  died before  long,  and  then  it  was  Narada  who  brought  it HIRAJVYAPURAM 315 HRINISEVA back  to  life  again.  After  its  rebirth  the  child  came  to be  called  Hiranyanabha  also.  Hiranyanabha  lived  for 1000  years.  (Sknti  Parva,  Chapter  149) . HIRAIilYAPURAM.  A  city  of  the  Daityas.  The  Daitya woman,  Puloma  got  the  city  for  her  children  by  tapas. Puloma  is  called  Kalaka  also.  (Certain  Puranas  aver that  Kalaka  was  the  sister  of  Puloma) .  The  children  of Puloma  are  known  as  Kalakeyas  for  whose  safety  and security  she  did  tapas  for  1000  years.  And,  when Brahma  asked  her  to  choose  any  boon  she  desired, Puloma  said  as  follows:-  "There  should  arise  no  reason or  cause  for  my  sons  to  feel  sorrow  in  their  life;  Devas, snakes  or  Raksasas  should  not  kill  them  and  they  must have  a  beautiful  city  to  live  in.  Brahma  granted  her  all the  boons.  Hiranyapura  was  built  by  Brahma  for  the Kalakeyas  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  Kalakeyas,  Indra  brought Arjuna  to  Devaloka.  As  the  Kalakeyas  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  Kalakeyas  and  destroyed  Hiranyapura.  (Vana Parva,  Chapter  1 73) .  On  one  occasion  Narada  gave a  correct  description  of  Hiranyapura  to  Matali,  the charioteer  of  Indra.  (Udyoga  Parva,  Chapter  100). HIRA!^YARETAS.  One  of  the  sons  of  Priyavrata, Hiranyaretas  was  king  of  the  Kursa  island  and  had seven  sons  called  Vasu,  Vasudana,  Drdharuci,  Nabhi- gupta,  Satyavrata,  Vivikta  and  Vamadeva.  (Bhagavata 5th  Skandha) . HIRAl^YAROMAN.  A  king  of  Vidarbha  who  exercised suzerainty  over  the  southern  regions.  He  was  also known  as  Bhismaka.  (See  Bhismaka) . HIRATilYASARAS.  An  ancient  tirtha  of  the  western regions.  Candra  washed  off  his  sins  by  bathing  here. (Santi  Parva,  Chapter  342,  Verse  57) . HIRANYASR&GAM.  An  extensive  mountain  to  the north  of  Mount  Mainaka,  which  is  to  the  north of  Mount  Kailasa.  This  mountain  is  said  to  be a  mine  of  gems.  (Sabha  Parva,  Chapter  3,  Verse  10  ; Bhlsma  Parva,  Chapter  6,  Verse  42). HIRANYASTUPA.  A  great  sage,  the  son  of  Angiras. (Rgveda,  Mandala  1,  Anuvaka  7,  Siikta  31). HIRAl^YAVARMAN.  A  king  of  Dasarna,  His  daughter was  married  by  Sikhandi.  )See  Amba) . HITOPADESA.  A  book  written  in  Sanskrit  on  the basis  of  the  Pancatantra.  It  is  a  collection  of  forty- three  stories,  and  twentyfive  of  the  stories  are  found in  the  Pancatantra.  There  is  also  not  much  difference in  the  stories,  about  the  origin  of  the  two  books.  The author  of  Hitopadesa  is  considered  to  be  one  Narayana Pandita,  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  Mitralabha (gaining  friends) ,  Suhrdbheda  (creating  dissensions between  friends)  Vigraha  (separation)  and  Sandhi (union). HLADA  (HRADA).  A  synonym  for  Hrada,  son  of Hiranyakas  ipu.  ( See  Hrada) . HLADINl.  A  tributary  of  the  Ganga.  Ganga  brought down  by  Bhaglratha  to  the  earth  first  fell  on  Siva's head  and  thence  on  Bindusaras,  and  therefrom  flowed in  seven  tributaries.  Three  tributaries,  Hladini, PavanI  and  Nalini  flowed  eastwards,  Sucaksus,  Sita and  Sindhu  westwards,  and  the  seventh  tributary followed  Bhaglratha.  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  Krsadratha  and  father  of  Sutapas. (Bhagavata,  9th  Skandha). HOMADHENU.  The  cow,  which  offers  milk  needed for  yajfia. HOMAKU^DA(M).  The  pit  for  making  offerings during  yajnas.  Rules  about  making  the  pit  are  describ- ed in  chapter  24  of  the  Agni  Purana  as  follows: — First,  demarcate  a  piece  of  ground  one  yard  square  with thread  and  dig  it  one  yard  deep.  After  leaving  two  arhgulas (inches)  space  on  all  the  four  sides  of  the  pit  make  three divisions  in  it.  The  three  divisions  should  be  12"  X  8"  and 4"  deep;  the  inner  division  12"  deep,  the  middle  one  8" and  the  one  outside  of  it  4"  deep.  All  the  three  divi- sions should  be  four  feet  in  width.  The  above  three divisions  are  called  Satvamekhala,  Rajomekhala  and Tamasamekhala,  and  this  is  the  pit,  viz.  Homakunda. On  the  western  side  of  it  a  yoni  (receptacle)  10  x  15 arhgulas  should  be  made.  Its  depth  should  gradually decrease  in  the  descending  order  6,  4,  2  arhgulas.  In shape  the  yoni  will  be  of  the  shape  of  the  peepal  leaf. (Yoni  is  that  of  Sakti  ;  the  Kunda  is  her  stomach.  The conception  about  Sakti  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. HOTRAVAHANA.  A  saintly  king,  who  was  the  grand- father of  Amba.  (see  under  Amba) . HRADA  I.  Also  called  Hlada,  a  son  of  Hiranyakas  ipu. (See  under  Anuhlada). HRADA  II.  A  naga.  Hrada  was  also  present  in  the company  of  nagas,  which  carried  the  soul  of  Balabhadra- rama  to  Pa.ta.la.  (Mausala  Parva,  Chapter  4,  Verse  16). HRADODARA.  A  Raksasa,  who  was  killed  by  Subrah- manya  in  the  war  between  the  Devas  and  the  Asuras. (Salya  Parva,  Chapter  46,  75) . HRDlKA.  A  Yadava.  He  was  the  father  of  Krtavarman. (Adi  Parva,  Chapter  63,  Verse  105). HRDYA.  A  great  sage.  He  lives  in  the  assembly  of Indra.  (Sabha  Parva,  Chapter  7,  13). HRI. 1)  Birth.     One  of  the  16  daughters  born  to  Svayambhu- vamanu   by  his  wife   called  Satarupa.    (Bhagavata,  4th Skandha). 2)  Other    information.     (1)    Hrldevi    worships    Brahma in  his  assembly. (2)  When  Arjuna  started  forlndraloka  DraupadI  medi- tated upon  Hri  so  that  no  dangers  might  overtake   him. (Vana  Parva,  Chapters  37,  38). (3)  Hri  too  was  present   at   the  installation   ceremony of  Subrahmanya.  (Salya  Parva,  Chapter  45,  13). HRlMAN.  A  Sanatanavisvadeva.  (eternal  Deva  of  the universe).  (Anusasana  Parva,  Chapter  91,  31). HRlNISEVA.  A  saintly  king  born  in  the  Asura  dynasty. He  was  one  of  the  ancient  kings  whom  fate  had  made to  relinquish  their  kingdoms.  (Santi  Parva,  Chapter 227,  31). HCHO 316 IKSVAKU Ht}Ht).  A  Gandharva,  son  of  Kasyapaprajapati  by Pradha. (1)  He  was    present   at    the    birthday  celebrations  of Arjuna.  (Adi  Parva,  Chapter  122,  Verse  59). ( 2 )  Huhu  was  among  the  Gandharvas   who   welcomed Arjuna  in  Devaloka.  (Vana  Parva,  Chapter  48,  Verse  14). (3)  Huhu  lives  in  Indrasabha. (4)  Once  he  was  turned  into  an  alligator  on  account  of the  curse  of  Devala.  (See  under  Indradyumna) . HUftJA.  A  tribe.  There  are  a  number  of  references  in  the Puranas  to  the  Hunas,  who  were  created  from  the  froth in  the  mouth  of  Nandini,  the  cow  which  was  in Vasistha's  asrama.  (Adi  Parva,  Chapter  174,  Verse  18) . Nakula  conquered  the  Hunas  in  the  western  regions. (Sabha  Parva,  Chapter  32).  The  Huna  kings  took part  in  the  Rajasuya  of  Yudhisthira  and  made  costly presents.  (Sabha  Parva,  Chapter  51,  Verse  24). HUI^DA.  An  asura,  the  son  of  Vipracitti.  (He  abducted Asokasundari,  sister  of  Subrahmanya.  (Padma  Purana) . (See  under  Asokasundari) . HOl^DA(M).  An  urban  region  in  ancient  India.  The people  of  this  area  were  known  as  Hundas.  In  the  great war  they  fought  on  the  side  of  the  Pandavas.  They  took their  positions  in  the  Krauncaruna  vyuha  formed  by Nakula  and  Sahadeva.  (Bhisma  Parva,  Chapter  50, Verse  51). HUTA(M).  One  of  the  five  great  yajnas.  (See  Pra- hutam ) . HUTAHAVYAVAHA.  One  of  the  two  sons  of  Dhara, the  Vasu,  the  other  son  being  Dravina.  (Adi  Parva, Chapter  66,  Verse  21). I I.  (5) .  This  letter  means  Kamadeva.  (Agni  Purana, Chapter  348) . I.  (f).  This  letter  means  'Rati'  and  Laksmi.  Agni Purana,  Chapter  348) . IDA  I.  Daughter  of  Vayu  (wind-god).  Ida  had  a  son Utkala  by  Dhruva. IDA  II.  Daughter  of  Manu.  In  Taittirlya  Brahmana, we  find  the  following  reference  to  this  Ida  : — Once  Manu  came  to  know  that  Devas  and  Asuras  had performed  an  Agnyadhana  (consecration  of  the  fire). To  ascertain  whether  it  was  deposited  at  the  proper time,  Manu  sent  Ida  to  them.  Ida  found  that  both parties  had  followed  the  wrong  method,  She  said  to Manu  :— "Your  yajfia  (Agnyadhana)  should  not  be  as ineffectual  as  that  of  the  Devas  and  Asuras.  Therefore I  myself  shall  deposit  the  Trividhagnis  (the  three  Agnis which  are  to  be  set  in  the  proper  place)  at  the  proper place."  Manu  agreed  and  began  his  yaga.  As  a  result of  it  the  Devas  attained  plenty  and  prosperity. Once  when  Ida  was  in  the  presence  of  Manu.  the Devas  invited  her  openly  and  the  Asuras  invited  her covertly.  Since  Ida  accepted  the  invitation  of  the Devas,  all  creatures  abandoned  the  Asuras  and  joined the  party  of  Devas.  (Taittirlya  Samhita) . IDHMAJIHVA.  Svayambhuva  Manu  had  two  famous sons — Priyavrata  and  Uttanapada.  Of  them.  Priyavrata married  Surupa  and  Barhismatl,  the  two  daughters  of Visvakarma  Prajapati.  Idhmajihva  was  born  to  him by  his  first  wife.  Idhmajihva  had  nine  brothers  Viz, Agnldhra,  Yajnabahu,  Mahavira,  Rukmasukra, Ghrtaprsdia,  Savana,  Meclhatithi,  Vitihotra  and  Kavi. Urjjasvati  was  their  youngest  sister.  (Maha  Devi Bhagavata,  8th  Skandha), IDHMAVAHA.  Son  of  Agastya  and  his  wife  Lopamudra. The  actual  name  of  Idhmavaha  was  Tridasyu.  There  is a  story  in  the  Mahabharata  about  the  birth  of  this  boy. When  Lopamudra  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  ?"  Lopamudra  chose  a  single  son  with the  greatness  of  a  thousand  sons.  Tridasyu  or  Idhmavaha 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  Idhmavaha. (One  who  brings  the  necessary  things  for  homa) . (Idhma  ^fuel;  vaha=one  who  carries). IKSULA.     An   important   river.     (M.B.    Bhisma    Parva, Chapter  9,  Verse  17). IKSUMATl.  A  river.  It  flows  near  Kuruksetra.  The nagas,  Taksaka  and  Asvasena  lived  in  this  river.  (M.B. Adi  Parva,  Chapter  3,  Verse  138) . Ku> adhvaja,  brother  of  the  King  of  Mithila  used  to live  in  the  Iksumati  river  valley,  (Valmiki  Ramayana, Bala  Kanda.  7th  Sarga,  Verse  2). There  is  a  reference  to  this  river  in  Kathasaritsagara, Madanamancukalambaka,  2nd  taranga  also. IKSVAKU.1     AsonofVaivasvata  Manu. 1 )  Genealogy.  From  Visnu  were  descended  in  the following  order — Brahma — Marlci — Kas  yapa — Vivasvan — Vaivasvata  Manu — Iksvaku. Sraddha,  Vaivasvata  Manu's  wife  bore  him  ten  sons — Iksvaku,  Nrga,  Saryati,  Dista,  Dhrsta,  Karusa, Narisyanta,  Nabhaga,  Prsadhra  and  Kavi.  Vaivasvata Manu  had  six  more  sons  by  another  wife,  Chaya.  They were  Manu,  Yama,  YamI,  Asvimkumara,  Revanta, Sudyumna.  The  Iksvaku  family  takes  its  source  from Iksvaku.  The  Kings  of  the  solar  dynasty  were  all  born in  the  Iksvaku  family.  This  dynasty  is  named  "Solar Dynasty"  because  Iksvaku  was  born  to  Vivasvan  (Sun) the  son  of  Kas  yapa.  In  Devi  Bhagavata,  7th  Skandha we  see  that  Iksvaku  was  born  from  Manu's  spittle.  The descendants  of  Iksvaku  up  to  Sri  Rama's  sons  Lava  and Kusa  are  given  below  : — Iksvaku  had  three  sons — Danda,  Vikuksi,  and  Nimi. From  Vikuksi  was  born  Sasada  ;  from  Sasada,  Puran- jaya;  from  Purafijaya,  Kakutstha;  from  Kakutstha, Anenas;  from  Anenas,  Prthulasva;  from  PrthulasVa, Prasenajit;  from  Prasenajit,  Yuvanasva;  and  from Yuvanasva  was  born  Mandhata.  Ambarlsa,  Mucukunda and  Purukutsa  were  the  sons  of  Mandhata.  Besides them  he  had  fifty  daughters  also.  The  sage  Saubhari married  them.  The  family-tree  continues  again  from Purukutsa,  one  of  the  sons  of  Mandhata. From  Purukutsa,  Trasadasyu  was  born;  from  Trasa- dasyu,  Anaranyajfrom  Anaranya,  Aryasva;  from  Aryas"  va, Vasumanas;  from  Vasumanas,  Sutanva;  from  Sutanva, Trairyyaruna;  from  Traiyyaruna,  Satyavrata  or i.     Mahf.bharata    Asvamedha    Parva    (Chapter    4)    says  that  Mahabahu  was  the  son  of  Vaivasvata  Manu,  Prasandhi  was   the  son  of Mahabahu,   Ksupa  was  the  son  of  Prasandhi   and  Iksvaku  was  the  son  of  Ksupa. ILA 317 ILINA Trisaiiku;  from  him  Haris  candra ;  from  Hariscandra, Rohitasva;  from  Rohitawa,  Harita;  from  Harita, Cuncu;  from  Cuncu,  Sudeva;  from  Sudeva,  Bharuka and  from  Bharuka  Sagara  was  born.  Sagara  had  two wives — Sumati  and  Keginl.  Sumati  gave  birth  to 60,000  children,  while  KesinI  had  a  single  son, Asamafljasa.  Amsuman  was  the  son  of  Asamanjasa; Bhaglratha  was  the  son  of  Amsuman;  Srutanabha  was the  son  of  Bhaglratha;  Sindhudvipa  was  the  son  of Srutanabha;  Ayutayus  was  the  son  of  Sindhudvipa; Rtuvarna  was  the  son  of  Ayutayus;  Sarvakama  was  the son  of  Rtuvarna ;  Sudas  was  the  son  of  Sarvakama ; Mitrasaha,  the  son  of  Sudas;  Kalmasapada  was  the son  of  Mitrasaha;  Asmaka  was  the  son  of  Kalmasa- pada; Mulaka  was  the  son  of  Asmaka;  Khatvanga  wa« the  son  of  Mulaka;  Dlrghabahu  (Dillpa)  was  the  son of  Khatvanga;  Raghu  was  the  son  of  Dlrghabahu;  Aja was  the  son  of  Raghu;  Daxaratha  was  the  son  of  Aja. Dasaratha  had  three  wives.  Kausalya,  Kaikeyi  and Sumitra.  Sri  Rama  was  born  to  Kausalya,  Bharata, was  the  son  of  Kaikeyi  and  Sumitra  had  two  sons, Laksmana  and  Satrughna.  Lava  and  Kusa  were  Sri Rama's  sons  by  Sita.  (See  the  word  Kala- brahmana) 1 ILA     The  name  taken  by  Sudyumna  when,  after   becom- ing woman,  he  became  man  again.    (See  under  ILA  I) . ILA  I.     Daughter  of  Vaivasvata  Manu. 1)  Genealogy.     Descended  from  Visnu  in  this  order    : — Brahma — -Marici — Kasyapa — Vaivasvata      Manu — Ila. Vaivasvata  Manu  was  the  son  of  Kasyapa  by    his   wife Aditi,  and  Ila  the  daughter  of  Vaivasvata  Manu  by  his wife,  Sraddha.  Iksvaku,  the  ancestral  father  of  the   solar dynasty  of  Kings  was  brother  of  Ila. 2)  Vaivasvata  Manu    and  Sraddha   had,    for   a    long time  no  children.  Manu  got  performed  once   by  Agastya a  yajiia    to  propitiate   the   Mitravarunas   so  thaf  a  son might  be  born  to    him    (Manu) .    Soon  a  daughter  was born  to    him   and    she    was    called    Ila.    Then    Manu asked     Vasistha    why   a   daughter   was    born    to   him instead  of  a  son  for  whom  the  yajna    was  performed  by Agastya.  At  once,    Vasistha    by  his   will-power  turned the  girl  Ila  into  a  boy,  and    the   boy   was   named  Sud- yumna.   (Bhagavata). 3)  Sudyumna    again     turned  into    woman.     Once  Sunaka and  some  other  sages  went  to   the  great   forest  Kumara Vana  near  Kailasa   to  salute  Sri    Parame^vara  ignorant of  the  fact  that  just  then  Parvati  and   Parities  vara  were enjoying  themselves.   The  sudden  appearance  of  Sunaka 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.    (Bhagavata) .    ^ Sudyumna,  now  a  young  man,  went  Wrounting  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  Ila   walked at  the  head  of  the  party  as  a    beautiful    woman.  On  the way  Budha  met  Ila,  they    fell    in    love  with    each  other and  got  married.  A  son,  Pururavas  was    born  to  Budha by  Ila.  (Bhagavata). 4)  Transformation  again  ;  Ila  expressed  to  Vasistha,  her grief  at  having  been  turned  into  a  woman,  the  sage requested  Sri  Parame'-vara  to  restore  her  to  her  former form  as  a  man.  Siva  said  that  Ila  would  be  a  man  and a  woman  every  alternate  month,  throughout  life.  Dur- ing 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.  Brahmanda  Purana,  Chapter  32  says that  Iksvaku,  brother  of  Pururavas  ruled  the  state  till the  latter  became  a  major.  As  soon  as  Pururavas 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  Navaksara mantra  by  sage  Narada.  Sudyumna  adored  Devi  with this  Mantra.  She  appeared  to  him  and  blessed  him  with the  state  of  salvation.  (Bhagavata) . Pururavas  married  Urvasi,  and  ruled  the  country. (Bhagavata,  9th  Skandha;  Devi  Bhagavata,  First  Skan- dha;  M.B.  Adi  Parva,  Chapter  75  and  Anusasana Parva,  Chapter  147,  Verse  26) . ILA  II.  A  river.  At  the  birth  of  Subrahmanya  this  river paid  homage  to  him  with  fruits  and  roots.  (M.B.  Anu- sasana  Parva,  Chapter  86,  Verse  24) .  Dharmaputra along  with  the  brahmins  bathed  in  this  river.  (M.B. Vana  Parva,  Chapter  156,  Verse  8) . ILASPADA.  An  ancient  holy  bathing  ghat.  A  dip  in  the holy  waters  wards  off  ill-fate  and  confers  the  benefits of  the  Vajapeya  yajna.  ( M.B.  Vana  Parva,  Chapter  83, Verses  77,  78) . ILAVARTA  (ILAVRTA) .  A  King  in  the  line  of  Priyav- rata,  son  of  Svayambhuva  Manu,  (See  Genealogy). ILAVRTA  (ILAVRTTA) .     A  locality.  (See  Bhugunita) . ILAVRTA  VARSA.  That  part  of  the  country  in  the centre  of  Jambudvlpa.  (M.B.  Sabha  Parva,  Chapter 28). ILAVU.     See  Vayu,  Para    6. ILIBILA.  The  wife  of  Visravas  and  mother  of  Kubera. Visravas  was  born  as  the  son  of  Pulastya,  one  of  the Prajapatis  by  Maninl.  Visravas  had  two  wives,  Kaikasi and  Ilibila  alias  DevavarninI  and  Vaisravana  (Kubera) was  born  of  Ilibila.  Hence  Kuber.i  is  called  Ailibili also;  To  Visravas  was  born  by  Kaikasi,  Ravana,  Vibhl- sana,  Kumbhakarna  and  Surpanakha. ILILA.  A  King  of  Puruvarhsa;  father  of  King  Dusyanta. (M.B.  Adi  Parva,  Chapter  71).  Rathantarl  was  Ilila's wife.  (Adi  Parva,  Chapter  74).  Some  Puranas  call Ilila  by  the  name  Ilina  and  Rathantarl  as  Rathamdarl also. Matinara,  the  most  righteous  of  Kings  had  four  sons endowed  with  great  prowess  named  Taihsu,  Mahan, Atiratha  and  Druhyu.  Tarhsu  was  responsible  for  the growth  of  the  Puru  dynasty.  He  conquered  the  whole of  earth  and  won  famg.  Ilina  was  Tarhsu's  son.  He  also conquered  the  whole  world,  and  he  had  five  sons.  (M.B. Adi  Parva,  Chapter  94,  Verses  14-18) . ILINA.  Son  of  king  Tarhsu  of  the  Puru  dynasty.  His wife  was  Rathantarl.  Ilina  had  five  sons  by  her.  They were:  Dusyanta,  Sura,  Bhlma,  Pravasu  and  Vasu. (M.B.  Adi  Parva,  Chapters  16-18.  See  also  under  the word  Ilila) . i.     There Agni  Purana. Certain   variations  in  the  genealogy  according  to  some  Puranas.  The  genealogy  given  above  is  based  on  Bhagavata  and ILLAKA 318 INDRA ILLAKA.  A  person  who  led  a  very\  ideal  family  life. Son  of  a  Vaisya  in  the  city  of  Mathura,  Illaka  had  a very  beautiful  wife.  Illaka  had  one  day  to  go  to  ano- ther 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.  (Kathasaritsagara,  Lavanakalarii- baka,  Tarahga  I ) . ILVALA.  An  Asura,  who  lived  in  the  Manimati  city. Ilvala  and  his  brother  Vatapi  ate  up  a  number  of  brah- mins and  Agastya  cursed  them  to  death.  (See  Agastya) . INDIA.  'South  Sarakh',  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  'Bharata'  came  to  be  called India.  The  name  'India'  was  given  to  "Bharata"  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 Bharata  and  Arab  lands,  from  very  old  times.  The words  'Kharan  Ful'  (spices)  'Pulful'  (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  pro- ducts and  the  people  of  this  country.  They  began  to call  'Bharata'  by  the  pet  name  'Hind'  which  they used  for  their  little  children.  They  began  to  use  the term  'Al  Hind'  when  referring  to  Bharata  in  their poems,  records  and  trade  agreements.  In  course  of  time this  was  shortened  to  'Hind'  and  finally  became 'INDIA'. INDlVARAKSA.  A  Gandharva.  He  was  the  son  of Nalanabha,  the  chief  of  the  Vidyadharas.  There  is  a story  about  this  Gandharva  in  Markandeya  Purana, Chapter  60  : — • Indlvaraksa  went  to  the  sage  Brahmamitra  to  learn Ayurveda.  For  some  unknown  reason,  the  sage  did  not teach  him.  Indlvaraksa  decided  to  learn  by  overhearing what  the  guru  taught  the  other  pupils  from  a  hiding place.  In  six  months'  time  he  learnt  Ayurveda.  Over- joyed at  the  thought  that  he  was  able  to  acquire  as much  learning  in  this  science  as  the  other  pupils,  with- in 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  Raksasa  within seven  days.  The  repentant  Indlvaraksa  begged  for  his pardon.  Then  the  sage  told  him  that  he  would  be restored  to  his  own  form  and  give  up  the  Raksasa  shape when  he  was  shot  with  arrows  by  his  own  children. Once  when  he  approached  his  daughter  Mahorama to  devour  her,  his  son-in  law,  Svarocis  who  had  learnt the  science  of  archery  from  that  girl,  defeated  him.  In this  way,  Indlvaraksa  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. INDlVARASENA.  Son  of  Parityagasena  a  King  who ruled  the  city  of  Iravati.  Parityagasena  had  two queens — Adhikasarhgama  and  Kavyalankara.  As  they had  no  children,  the  distressed  King  with  his  queens worshipped  the  goddess  Durgu.  Durga  gave  the  King two  fruits.  She  blessed  that  the  queens  would  bear children  when  they  ate  the  fruits.  Adhikasamgama  ate both  the  fruits  without  showing  them  to  the  other  wife. Two  sons  were  born  to  her.  Indivarasena  was  the  elder son.  (Kathasaritsagara,  Ratnaprabha  larhbaka,  8th Taraiiga) . INDRA. 1)  Genealogy.      Visiiu — Brahma — Marlci — Kasyapa — Indra. 2)  Birth.  Kasyapa  was  born  to    Marlci,    the   eldest   of the  spiritual  sons   of  Brahmfi.   Indra     was    the   son  of Kasyapa  and  Aditi,  the  eldest  daughter    of  Daksa.  The twelve  sons  who  were  born  to   Kasyapa  and    Aditi    are called  Adityas.  The  twelve  Adityas  are — Dhata,  Aryama, Mitra,  Rudra,  Varuna,  Surya,  Bhaga,  Vivasvan,    Pusa, Savitii,  Tvast«,  and  Visnu.  In  addition  to    them,    Aditi had  twentyone  sons  more.  Indra  is  the  eldest  of  the    33 sons.    (M.B.    Adi    Parva,    Chapter   65,    Verses  9-15). Indra  became   the   ruler   of  the     Devas.     Airitvata   is Indra's  elephant,  Uccaissravas,  his  horse,  and  Vajra  his weapon.  (Agni  Purana,  Chapter  5 1 ,   M.B.    Adi    Parva, Chapter  18). 3)  Indra  and  Garuda.  Kasyapa   had    two    sons,    Garuda and  Aruna  by  Vinata  and  a  large  number  of    Nagas  by his  other  wife,  Kadru.    Kadru    and   her    children    kept Vinata  and  her  son  Garuda    as   their   servants.    Kadru agreed  to  set  them    free   if  they   brought   Amrta    from Devaloka. Once  Kadru  and  her  children  asked  Garuda  to  carry them  to  the  beautiful  Nagalaya  in  the  middle  of  the ocean.  Garuda  carried  them  on  his  shoulders  and  flew very  high  near  the  sky.  The  excessive  heat  of  the  sun made  the  Nagas  unconscious.  Kaoru,  in  her  distress, prayed  to  Indra.  Indra  showered  rain  and  cooled  the atmosphere.  (M.B.  Adi  Parva,  Chapter  25,  Verses  7- 17).  They  reached  the  lovely  island  in  the  middle  of the  ocean. Garuda  decided  to  earn  his  freedom  by  bringing  Amrta from  Devaloka.  With  determination,  he  flew  up  into heaven  and  secured  Amrta.  The  enraged  Indra  attack- ed him  with  his  weapon,  Vajra.  But  Garuda  spread his  feathers  in  such  a  way  that  he  was  not  wounded. Indra  was  struck  with  wonder,  and  pleased  with  the beautiful  feathers  (Parna)  of  Garuda,  named  him 'Suparna'.  At  last  Indra  was  pleased  and  allowed Garuda  to  take  Amrta  with  him.  (M.B.  Adi  Parva, Chapter  32,  Verses 'l 8-25). 4)  How  Indra  came  to  have  1000  eyes.  (See  Tilottama,  2nd Para) . 5)  Indra  Mi   Arjuna.      (1)     KuntI,    Pandu's      wife    had received  five  mantras  from  Durvasas  for  begetting  sons. One  of  those  Mantras  was  chanted    meditating   on    the sun  even  before  she  was  married  and  Kama    was    born. After  marriage  she  used  three  more  of  the  Mantras  and three  sons  were    born   to  her   from   Yama,    Vayu    and Indra  respectively.  The   fifth  Mantra  was  presented    to Madrl  the  other  wife  of  Pandu.    Thus  Arjuna   was    the son   of  KuntI  by   Indra.     (M.B.  Adi    Parva,    Chapter 123). (2)  There  is  a  story  of  a  rivalry  between  Indra  and Arjuna  in  the  Mahabharata.  (See  under  'Khanda- vadaha') . INDRA 319 INDRA (3)  During     their   life   in     the     forest,    once    Arjuna started  to  Kailasa  to  worship  Siva.  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  Gandh- arva  named    Citrasena   as    his     companion.    Chrasena taught  him  music,  dance,    etc.    (M.B.    Aranya    Parva, Chapter  44,  Verse  9). (5)  At  the  palace  of  Indra,    as    secretly   instructed  by Indra,  Urvasi   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 Pandavas.  It  was  Citrasena  who  was  used  as  a  tool    by Indra    to    test    Arjuna's  self  control.      (M.B.   Aranya Parva,  Chapters  44,  45) . (6)  In    order    to    ensure   Arjuna's    victory   in    battle, Indra,  disguised  as   a   Brahmin,    obtained   by   begging Kama's  ear-rings.  (M.B.  Aranya  Parva,  Chapter  310). 6 )  Indra  and  Vrtrasura.     A  famous  exploit  of  Indra   was the  killing    of  Vrtrasura.     Under  the     leadership     of Vrtrasura,  the    Kalakeyas   and    many   other   Raksasas besieged  the  Devas.  The  battle   raged  furiously.    Indra fell  down  unconscious  owing    to    the    shower   of  arrows from  Vrtra.  At  once   Vasistha   with   his   divine   power restored  Indra  to  consciousness.  Finding  it  impossible  to kill  Vrtra,  the  nonplussed  Devas  under  the  leadership  of Indra   approached    Mahavisnu.    Visnu  told  them    that Vrtra  could  be  killed  only  with    the    bone   of  the   sage Dadhlca.  So  all  of  them  approached  Dadhica.  Realising the   situation,  Dadhica    let  Indra  have  his  bone  for  the purpose.   Indra  made  his  weapon  Vajra  with  that   bone and    receiving   a    fatal  stroke  from  it,  Vrtra  fell  down dead.    (M.B.  Vana  Parva,  Chapter  101,  Verses    14,    15; Santi  Parva,  Chapter  281,  Verses  13-21). By  killing  Vrtra  Indra  incurred  the  sin  of  Brahmahatya. To  expiate  for  that  sin  the  Devas  and  Rsis  took  Indra to  Sarayu  river  and  performed  his  holy  bath  there. (Valmlki  Ramayana,  Bala  Kanda,  24th  Sarga) . (For  further  details  about  Vrtrasura  see  under  Vrtra- sura) . 7)  Indra  and  Cyavana.     Indra  did  not  allow  the   Asvini- devas    to  drink    soma    juice.  The  sad  Asvinidevas    left Indraloka  and  while  passing  through  a  forest,  they   met Sukanya,  wife  of  the  sage  Cyavana.  She    was  extremely beautiful.  The  Asvinidevas  advised  her  to  become  their wife  instead  of  being  the  wife  of  the  blind  Cyavana. But  Sukanya  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  yaga.  Indra,  AS  vim  devas and  other  gods  attended  it.  Indra  insisted  that  the Asvinis  should  not  be  allowed  to  drink  Soma  juice. Cyavana  disputed  with  him  and  in  the  dispute  Indra was  defeated.  From  that  time  the  Asvinis  were  allowed Soma  drinking.  See  also  'Cyavana'.  (M.B.  Vana Parva,  Chapter  124,  Verse  14;  Anu-'asana  Parva, Chapter  156,  Verses  16-31). 8)  Indra  and  Trisiras.  Indra's  brother  Tvastr  did  not like  some  of  Indra's  activities.  With  the  object  of rebuking  Indra,  Tvastr  begot  a  son  named  Visvarupa, Visvarupa  had  three  faces  and  so  he  was  also  called Trisiras.  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  Airavata  and  killed Trisiras  with  his  Vajrayudha.  In  his  violent  fury  he had  the  three  heads  of  Trisiras  cut  by  a  carpenter. From  that  day,  it  was  ordained  that  the  head  of  the cow  sacrificed  at  yagas  should  be  given  to  a  carpenter. Tvastr  who  was  enraged  by  Indra's  killing  of  his  son Trisiras,  begot  another  son  Vrtrasura.  (Devi  Bhagavata, 6th  Skandha) . 9)  Indra  and  Nahusa.     See  the  word  Agastya. 10)  Indra  and  Bali.     When    Indra   defeated   and    drove away  the  Asuras,  Mahabali,  the   Asura    emperor   assu- med the  form  of  an  ass  and   hid   himself  in   an    empty house.  Brahma  informed    Indra    of  this.   Indra   found him  out  there,  but  set  him  free  without   killing   at    the behest  of  Brahma.   (M.B.  Sand  Parva,  Chapter  223). 1 1 )  Indra  and  Yayati.     Yayati  was  the  son  of  Nahusa.  In his   old  age,    he   handed    over  the  kingly  duties  to   his younger  son  Puru  and  went  to  the  forest  for  performing penance.     After     performing     penance,     he    reached. Indraloka  in  the  end.  Indra  did  not  like  Yayati's   boast that  there  was  none  who  had    greater   power   of  tapas than  himself.  Indra  pushed  him    down    to   the   world. (M.B.  Adi  Parva,  Chapter  88). 12)  Indra  and  Saradvan.  Saradvan  was  born  as  the  son  of Sage  Gautama.  Saradvan  started  a  penance  for  acquir- ing divine  arrows.  Devendra  who  was  alarmed,  sent  the Apsara  woman  Janapati  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  Sarastamba  and  split  itself  into two  parts.  Two  children  a  boy  and    a  girl,    were    born from    it.    The    King's     servants     brought     them      to Hastinapura.   The  boy  was  named   Krpa    and    the   girl was  named  Krpi.    (M.B.  Adi  Parva,  Chapter  130). 13)  Indra  and  King  Kuru.     The  King  named    Kuru  was once  ploughing  the  field  at  the  place  known    as    Kuru- ksetra.    (This   was    long   before   Kuruksetra     became famous   as  the  battlefield  of  Bharata    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   yaga   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  yajna  which  was  to   be received  by  the  gods,  would  be  diminished  and  so    they advised  Ind:a  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  Kuruksetra). ( 1 )  Those  who  die  of  starvation. (2)  Those  who  die  fighting  heroically. (3)  Those  whMvere  men    in   their   previous    life,    but who  have  bee^born  as  animals. From  that  time  Kuruksetra  became  an  important place.  (M.B.  Salya  Parva,' Chapter  53). 14)  Indra  and  Taksaka.     Indra's  friend,    a  Naga  named Taksaka  lived  in  Khandava  forest.    When  Agni  burned Khandava  forest,  Indra  caused  the  rain  to  fall  in  order INDRA 320 INDRA to  save  Taksaka.  See   under    'Khandavadaha'.      (M.B. Aranya  Parva,  Chapter  235) . For  the  story  of  how  Indra   saved    Taksaka    from     the Sarpasatra  see  under  'Astika'. 15)  Indra     and      Khandavadaha.      At       the     time      of Khandavadaha,  Sri  Krsna  and    Arjuna    fought    against Devendra. 16)  Indra  Sabha.     Maya  undertook    to    build  a    sabha (assembly   hall)    for    the    Pandavas    at     Indraprastha. When  it  was  being  discussed,  the  sage  Narada  described to  them  Indra's  sabha  as  given  below  : — Indra  has  a  Sabha  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 sabha.  Indra  is  seated  within  the  holy  light  in  it. SacidevI  takes  her  seat  near  him.  Indra  is  very  hand- some. He  wears  a  crown,  he  is  dressed  in  spotlessly pure  clothes,  and  wears  a  garland  round  his  neck. Maruts,  Siddhas,  Devas,  Rsis  and  a  host  of  others stand  around  attending  on  him.  They  are  all  bright  with the  halo  of  fire.  Parasara,  Parvata,  Savarni,  Galava, Samkha,  Likhita,  Gaurasiras,  Durvasas,  Akrodhana, Syena,  Dirghatamas,  Pavitrapani,  Bhaluvi,  Yajnavalkya, Uddalaka,  Svetaketu,  Pandya  and  other  famous  sages ire  members  of  Indra's  assembly.  In  this  way,  Indra's Sabha  is  the  most  magnificent.  (M.B.  Sabha  Parva, Chapter  7). 17)  Indra  and Kdmadhenu.     Once  Indra  saw  Surabhi,  the Kamadhenu,   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  meltt- ed  due  to  Kamadhenu'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.  Aranya  Parva,  Chapter  9). 18)  Indra  and  Nala.     Nala    proceeded    to  Vidarbha   to attend  Damayantl's  Svayarhvara.  On   the  way,  the  four gods,  Indra,  Agni,   Varuna  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   Dvapara.    to  whom they  described  Nala's  marriage.  Kali   and  Dvapara  who wished  to  marry  Damayanti,  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  Mdndhata.     A     King  named    Yuvanasva was  born    in    the    Iksvaku    dynasty.    He   earned    great reputation  by  performing  many  Asvamedha  yagas.  But he  was  very  much   distressed   because  he   had  no  child- ren. So  he  entrusted  his   kingly   duties    to  his  ministers and  proceeded  to  the  forest.  One  day  during  his  wande- ring he  arrived  at    the   asrama    of  the   sfce  Bhrgu.  He was  tired    and    thirsty.    Bhrgu    had    fillecw  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,  Yuvanasva  drank  water    from   it.  He  be- came pregnant  and  in  due    course  Yuvanasva    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 "Mam  dhata"  mean  "one  who  drinks  me".  Thus  the child  was  named  "Mandhata"  by  Indra  and  the  other gods.  (M.B.  Aranya  Parva  Chapter  126). 20)  Indra  and  Sibi.     Once    Indra   and   Agni    tested  the strength  of  Emperor   Sibi's  'dharma'.    Indra  took    the form  of  an  eagle  and  Agni  that  of  a  dove.  The  dove  flew down  into  the  lap  of  Sibi.  The   eagle  pursued   it.  The dove  entreated  Sibi  to  save  it  from    the  eagle.  Sibi  pro- mised to  do  so.  The  eagle    argued  that  the  dove  was  its prey  and  should  be  returned    to  it.    But    Sibi  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  Sibi in  their  own  forms  and    blessed   him  to   be  more  happy and  prosperous  than  before.  (M.B.  Vana    Parva,  Chap- ter 131). 21)  Indra    and  Yavakrila.     Long  ago    there   was   a  sage named  Yavakrita.  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   Yavakrita    to  stop tapas,  but  it  was  in  vain.  At   last    Indra  disguised  him- self as  an  old   Brahmin   and  went    to    the   bank  of  the Ganga   where     Yavakrita    was   performing   tapas.   He began  to  build  a  dam  across  the  river  with  sand.  Seeing this  Yavakrita  ridiculed  him.  The  old  Brahmin  retorted that  Yavakrita's  tapas  was  also  equally   ridiculous.   But Yavakrita  was  not  shaken  even  by  his  taunt.  He  resum- ed his    tapas   with   renewed    strength.  At    last   finding no  other  alternative,  Indra  appeared    to  Yavakrita  and granted  his  wish.    (M.B.  Vana    Parva,  Chapter  135). 22)  Loss  of  Indra's  umbrella.     Once    Narakasura  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   Sri  Krsna.  Accom- panied by  Satyabhama   and   riding    on     the   back   of Garuda,  Sri  Krsna  went  to  the  city   of  Pragjyotisa,  the residence  of  Narakasura  and  razed  it   to  the  ground.  He recovered  the  umbrella  and    ear-rings   and    returned  to heaven  with  Satyabhama.    Indra   and  Aditi   were  over- joyed on  getting  back  the  lost  articles.    On  their  return journey,  Sri  Krsna  at    the  request    of  Satyabhama  cut for  her  a  twig  of  the   Parijata  tree.    This   made    Indra angry  and  he  fought  against  Sri  Krsna.    After  defeating Indra  and  other  gods,  Sri  Krsna  accompanied    by  Sat- yabhama returned  to  Dvaraka  with    the  Parijata.    (Bha- gavata,  10th  Skandha). 23)  Indra   and  Narakasura.     The   Asura  called    Naraka once  performed  a  very  severe    penance  on  the  Gandha- madana  mountain  with  the  object   of  usurping    Indra's place.  Indra  was   alarmed   and    rushed    to   Mahavisnu for  help.  Visnu   went  to  Gandhamadana  mountain  and killed  Narakasura.  (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, Airavata.  When  he  reached  an  Alrama   on    the  eastern coast  of  the  sea,  he  met  the  great  sage  Baka.  A  conver- INDRA 321 INDRA sation  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  Kesi.     Long  ago  a  terrible  war  took  place between  Devas  and   Asuras.    At    that    time    an    Asura called  Ke;'I  attempted  to  abduct  Devasena,    daughter  of a  Prajapati.    Hearing  her  shrieks,    Indra    rushed  to  the spot.  In  the  clash  between  Kesi  and   Indra,  Kesi's  club was   broken  into    two    with     Indra's     weapon   Vajra. Suddenly  Kesi  lifted  a  mountain  and  threw  it  at  Indra. Indra  broke  that  mountain  also    into    two.  One  part  of it  fell  on  K.e;' I  himself,  who    fled    frightened.  After  that, Indra  asked    Devasena    how    she    happened    to    fall  in Ke'i's  hands.  Devasena    answered    thus  : — "I    am   the daughter  of  Prajapati.  My  name  is  Devasena.  Kesi  had abducted  my  elder   sister,    Daityasena.   My    sister   and I  used  to  come  to  take    our    bath  in   this  Manasa  lake. Kesi  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 Brahma  and  arranged  the   marriage    between    Subrah- manya    and    Devasena.  See     also    the   word  "Subrah- manya".   (M.B.  Vana  Parva,  Chapter  223). 26)  Indra  and  Arlgiras.     After   killing  Vrtrasura,  Indra hid  himself  in   a    lotus   flower   in    the  Manasa  lake,  to expiate  for  the  sin  of  Brahmahatya  (killing  a  Brahmin). It  was  at  that  time  that   Nahusa    became    Indra.  After Nahusa  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,  Arigiras   praised  Indra  with mantras  from  Atharvaveda.     From    that   day    Angiras got  the  name  of  'Atharvarigiras'.      Indra   was  pleased and   blessed   Angiras    that     his   name   would    become famous  throughout    the    world.    (M.B.    Udyoga  Parva, Chapter  18). 27)  Indra    and    the  Bow  called    Vijaya.     Karna   had  a bow  called  Vijaya.   It  was  made  by  Visvakarma  accor- ding to  Indra's  liking.   (M.B.  Kama  Parva, Chapter  31. Verse  42). 28)  Indra  and  the   Tripuras.     The   Tripurasuras  perform- ed penance   and   received  boons  from   Brahma.     After that  they  clashed  with   Indra.  Indra     was  not  able   to kill  them.   The  vanquished    Indra    had     the  Tripuras killed  by  Siva.    See  the  word  "Tripura".  (M.B.   Karna Parva,  Chapter  33) . 29)  Indra     and  Surya  (the  sun-god).     When   Karna   and Arjuna  came  into  conflict  at  the  Bharata    battle,  a  con- troversy  raged   in  heaven    between    Indra  and    Surya. Indra  argued  that  Arjuna  would  win,  while  Surya     as- serted that  Karna  would  gain  victory.  The  Devas  joined the  side  of  Arjuna  and  Asuras    joined   Kama's   side.  In the  end,  Arjuna  came    out  victorious   and    thus   Surya was  defeated  by  Indra.  (M.B.    Karna    Parva,    Chapter 87). 30)  Indra  and  Narnuci.     The   Raksasa     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  Brahmfi.  Brahma  advised him  to  bathe  in  Sonapunya  tirtha  to  expiate  for  the sin.  Accordingly  Indra  bathed  in  the  river  Sarasvati and  washed  of!"  his  sin. River  Sarasvati.  There  is  a  story  about  how  Sarasvati river  became  Sonapunya  tirtha.  There  were  frequent quarrels  between  Vasistha  and  Visvamitra.  Once Visvamitra  got  angry  when  he  came  to  know  that Vasistha  was  performing  a  penance  on  the  banks  of  the river  Sarasvati.  He  summoned  Sarasvati  and  ordered her  to  produce  Vasistha  before  him  immediately. Sarasvati  was  in  a  dilemma.  If  she  brought  Vasistha to  Visvamitra,  Vasistha  would  curse  her;  if  on  the  other hand,  she  did  not  bring  him  Visvamitra  would  curse  her. At  last  she  decided  to  produce  Vasistha  before  Visvami- tra. By  eroding  the  earth  on  her  bank  little  by  little  near the  place  where  Vasistha  was  performing  his  penance, Sarasvati  managed  to  bring  him  down  into  her  own current.  Then  she  carried  him  floating  down  to  the place  where  Visvamitra  was  waiting.  When  Vasistha reached  his  presence,  Visvamitra  was  pleased.  But without  allowing  Visvamitra  to  capture  Vasistha  she took  him  away  in  her  current,  eastwards.  Enraged at  this,  Visvamitra  pronounced  a  curse  that  blood should  flow  through  the  river  Sarasvati.  Thus  the water  in  the  river  became  blood-red.  The  great  sages who  came  there  afterwards  sympathised  with  Sarasvati in  her  ill-luck  and  as  a  result  of  their  prayers  Siva made  her  Sonapunyatirtha. It  was  in  this  river  that  Indra  took  his  bath  and washed  off  his  sin.  (M.B.  Salya  Parva,  Chapter  43). 31)  Indra     and     Srutdvati.        Bharadvaja's      daughter Srutavati  (Sruvavatl)  performed  a  very  severe  penance to  get  Indra  as  her   husband.  .To     test   her   character, Indra  assumed  the   shape   of  Vasistha     and   went    to Srutavati.  She  received  the  guest  with    due    reverence. Pleased  with  her  treatment,  the  guest  handed  her     five raw   fruits     and     a>ked    her   to   cook    them    for   him. Srutavati  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   self- sacrifice  and  appearing  to  her  in  his  own  form  married Srutavati,  (M.B.  Salya  Parva,  Chapter  48) . 32)  Indra    became     Satakratu.     Indra     performed    one hundred  sacrifices  at  the  place  called  Indratlrtha.  Thus he  became  Satakratu.    It  was  there  that  he  gave    much wealth  to  Brhaspati.    (M.B.  Salya  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.  Sand  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.    Santi    Parva, Chapter  29,  Verses  120,  121). 35)  Indra  and  Brhaspati.     Once     Brhaspati    told    Indra that  everything  in  the  world    could    be    achieved    with soothing  speech.  (M.B.  Salya  Parva,  Chapter  84,  Verse 2). Brhaspati's  wife  Tara  once  fell  in  love  with  Candra (the  Moon  god) .  She  deserted  Brhaspati  and  went  to live  in  Candra's  residence.  Brhaspati  complained INDRA 322 INDRA about  it  to  Indra.  Indra  promised  to  bring  her  back and  to  restore  her  to  Brhaspati  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.  Sukra,  the  preceptor  of  Asuras also  joined  the  side  of  Indra.  Brahma  who  came  to know  of  all  this,  came  riding  on  his  swan  and  recon- ciled Indra  and  Candra.  As  directed  by  Brahma, Candra  agreed  to  restore  Tara  to  her  lawful  husband, Brhaspati,  (Devi  Bhagavata,  First  Skandha) . 36)  Indra  and  Prahldda.     The  great  King  Prahlada  once conquered  Heaven.     Indra,  who  lost  his   kingdom    and glory,  accepted  Brhaspati's  advice    and   went    to    meet Sukracarya.    Sukra  told  Indra  that    Prahlada    was    the noblest  person  and  that  he  had  earned  that   nobility  by his  good  qualities.  Indra  decided  to  acquire  those  good qualities  from  Prahlada. Indra  disguised  himself  as  a  Brahmin  boy  and  approa- ched Prahlada  with  a  request  for  moral  and  spiritual advice.  Prahlada  accepted  him  as  his  pupil  and  gave him  moral  and  spiritual  advice.  Pleased  with  the pupil's  devotion,  Prahlada  agreed  to  give  him  whatever boon  he  wanted.  The  pupil  said  that  he  wanted  only the  good  qualities  of  the  Guru.  Prahlada  agreed  to  it. Then  a  shadow-like  figure  appeared  to  emerge  from Prahlada's  body.  Prahlada  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 Prahlada's  body  and  entered  Indra's  body. Following  it,  all  the  good  qualities  of  Prahlada,  like charity,  truth,  glory  etc.  entered  Indra's  body  one after  another.  It  was  only  in  the  end  that  Prahlada came  to  know  that  the  cunning  pupil  was  Indra.  Thus from  that  day,  Prahlada  began  to  decline  in  his  good qualities  and  Indra  began  to  prosper.  (MB  Santi Parva,  Chapter  124). 37)  Indra  and  Gautama.     There  is  a  story  in    the   Maha- bharata,  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      Nadljamgha lived  on  that    tree.    Nadljamgha    who   was    the  son  of Kasyapa     became   very   friendly    with   Gautama      He brought  fish  from    the   river   Ganga    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 .aksasa  King  named  Virupaksa  in  that  country,  who was  a  close  friend  of  Nadljamgha.  Nadljamgha  sent Gautama  to  Virupaksa  with  a  request  to  give  Gautama some  wealth.  VirQpaksa  gave  plenty  of  gold  £ Gautama.  He  returned  to  the  foot  of  the  banyfn  tree carrying  the  gold  on  his  head,"  Gautama  who  was quite  tired  after  his  long  walk,  was  hospitably  received by  Nadljamgha.  That  kingly  bird  lay  asleep/  cSTb? Gautama.  An  evil  desire  to  eat  the  flesh  of  NadI jamgha  dawned  upon  the  mind  of  Gautama.  He  killed that  King  of  birds  in  his  sleep.  Virupaksa  who  came  to  ' know  of  this,  killed  Gautama  and  gave  his  flesh  as  food for  Dasyus.  Virupaksa,  with  tears  in  his  eyes,  made  a funeral  pyre  and  cremated  Nadijaihgha's  body.  At  that  ; time,  as  directed  by  Brahma,  Surabhi  caused  milk  to flow  from  heaven  and  revived  Nadijarhgha.  Virupaksa told  the  whole  story  to  Indra  who  came  there  at  that time.  Indra  said  that  Nadijarhgha  died  as  the  result  of Brahma's  curse.  He  had  offended  Brahma  on  a  former occasion  by  refusing  to  attend  Brahma's  assembly, although  he  was  invited.  Nadljamgha  who  was  restored to  life,  was  noble  enough  to  request  Indra  to  bring back  Gautama  also  to  life.  Accordingly  Indra  revived Gautama.  Nadijarhgha  returned  the  gold  to  Gautama •  and  sent  him  away  with  his  good  wishes.  Indra  returned to  heaven.  (M.B.  Santi  Parva,  Chapter  173). 38)  Indra  and  Ahalya.     Indra,    once    fell    in    love   with Ahalya,    the   wife   of  Gautama.    Sage    Gautama    who came    to    know  of  it,  cursed  Indra.  For  further  details, see  under  Ahalya. 39)  Indra  turned  into   a  Fox.     Once    a   haughty  Vaisya knocked  down  a  young  sage  named   Kasyapa,   with    his chariot.  The  disgraced  sage  decided  to  commil  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.  Sand  Parva,  Chapter  130). 40)  Indra  and  Subrahmanya.     Long  ago    the   Asuras    led by   Tarakasura,    persecuted    the   gods    in   many   ways. Tarak^sura  had    received    a   boon   from   Brahma    that only  the  son  born  to  Siva  could  slay    him.    So,    to   dis- tract Parame^vara  from  his  penance,  in    order   to   make it  possible  for  him  to  beget  a  son,  Indra  sent  Kamadeva (god  of  love)  to  him.    But  Kamadeva  was    burnt   up  in the  fire  from  the  third  eye  of    Siva.  After    that    Parvati won  Siva  as  her   husband    as    a    result    of  her    austere penance.   She  praytd  to  Siva  that  Kamadeva  should  be brought  back  to  life  and  that  a  son  should    be   born    to her.  Siva  replied  to  her  : — "Kama  was  born  from  Brahma's  mind.  As  soon  as  he was  born,  he  asked  Brahma  "Karh  Darpam  ?"  which means — whom  shall  I  tempt  and  conquer  ?"  So  Brahma called  him  "Kandarpa".  Brahma  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 Kamadeva  for  this,  as  in  the  case  of  ordinary mortals". As  they  were  discussing  this  problem,  Indra  and  Brahma arrived  there.  At  their  request  Siva  agreed  to  beget  a son  by  Parvati.  Since  it  is  not  desirable  that  all living  beings  should  perish,  Siva  allowed  Kamadeva to  be  born  in  the  minds  of  all  creatures.  Brahma  and Indra  returned  quite  happy.  One  day,  Siva  and Parvati  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  dcvas,  as  ordered  by Brahma  prayed  to  Agni,  to  interrupt  the  amorous  play of  Siva  and  Parvati.  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 INDRA 323 INDRA 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  Siva  to  stop  him  in  his amorous  dalliance.  Agni  succeeded  in  his  mission  by his  intense  heat.  Siva  transferred  his  semen  to  Agni  who became  pregnant.  Being  unable  to  bear  its  weight  Agni deposited  it  in  the  river  Gariga,  who  at  the  behest  of Siva  himself,  left  it  in  the  woods  on  the  Mahameru mountain.  Siva's  attendant  bhulas  (spirits)  offered Puja  to  it  there.  After  a  thousand  years  a  boy  with  six faces  (Subrahmanya)  was  born  out  of  it.  He  was  suck- led by  the  Krttikas  employed  for  that  purpose  by Parvati  and  the  boy  grew  up  with  astonishing  rapidity within  a  few  days.  Having  been  suckled  by  the Krttikas,  the  boy  got  the  name  "Karttikeya". In  those  days,  Devendra  who  was  defeated  by  Taraka- sura,  decided  to  give  up  war  and  was  living  in  Maha- meru. The  Devas  and  the  sages  used  to  go  to  Subrah- manya for  protection.  When  Devendra  knew  it,  he became  angry  and  went  to  war  with  Subrahmanya. Subrahmanya  was  wounded  on  the  face  with  Indra's weapon.  From  the  wound  two  sons  named  Sakha  and Visakha  were  born  to  Subrahmanya.  With  their  help Subrahmanya  encountered  Indra  again.  At  this  stage Siva  appeared  there  and  informed  Indra  that  Subrah- manya had  been  born  with  a  mission  to  kill  Tarakasura and  to  restore  Indra's  kingdom  to  him.  It  was  then that  Indra  recognized  Subrahmanya.  He  begged  pardon of  Subrahmanya  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  Subrahmanya 's  head,  the  water  refused  to come  out  of  the  pot.  Siva  told  Indra  that  it  was because  he  had  tried  to  perform  the  installation  before propitiating  Ganapati.  Indra  then  offered  worship  to VighneSvara  (Ganapati)  and  the  ceremony  went  off without  any  hitch.  Subrahmanya  who  thus  became Indra's  commander,  killed  Tarakasura  shortly  after- wards. (Kathasaritsagara,  Lavanakalambaka,  6th Taranga) . 41)  Indra   and  Mahabali.     The    vanquished     Mahabali who   had  left  his    home    and    country     was    in  gloom and     despair      when    once    Indra     paid    him  a   visit. At   that    time   Mahalaksmi    emerged    from  Mahabali's body  and    entered    Indra's    body.    (M.B.  Santi    Parva, Chapter  224). 42)  Indra  and  Goddna  (gift  of  cow) .     Once    Indra  asked Brahma  about  the  efficacy  of  godana    or   giving   a  cow as  gift.  Brahma  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    Godana would  get  a  place  in  Goloka. 43)  Indra  and  a  bird.     A  hunter  in  Kas  I    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.  Anusasana  Parva, Chapter  5) . 44)  How  Indra   turned  Bhamgasva   into   a  woman.   There was  a  King  named  Bhamgasva.  Once  he   performed   a sacrifice  called    "Indradvista"    which   was  believed   to have  the  power  of  blessing   him    with   children.    Indra being  not  invited  was  displeased  with  him  and  was  wait- ing for  an  opportunity    to    wreak  vengeance  on  him. One    hundred   sons  were  born  to  Bharhgasva.  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  Bhamgasva's   palace.    All  the   members  of  his family  were   deeply   grieved   over  his  change  of  sex.  To avoid  embarrassment  to  himself  and  others,    Bharhgasva 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  (Bharhgasva)  there  and  she  told  him the  whole  story  of  her  misfortunes  and  begged  his pardon  for  performing  Indradvista  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  Bhamgasva  and  leaving  Bhamgasva  as  a woman,  returned  to  Devaloka.  (M.B.  Anusasana Parva,  Chapter  12). 45)  Indra  and  Matamga.     A  story  is  found  in  the  Maha- Bharata  under  the  title  of  "Indra-Matamga-Sarhvada" which  illustrates  that  a  Ksatriya,  Vaisya  or   Sudra    can never  become  a  Brahmana  by  any  means.    It   was    told by  Bhlsma  to  Arjuna  as  follows  : — "Long  ago  a  Brahmana's  wife  gave  birth  to  a  boy.  The boy  was  given  the  name  Matamga.  His  father  sent  him in  a  chariot  drawn  by  a  donkey,  in  connection  with  a yaga  which  he  wanted  to  perform.  Matamga  whipped the  donkey  mercilessly.  Seeing  this,  the  donkey's  mother said  to  Matamga — "You  are  not  a  Brahmana. Brahmanas  cannot  be  so  cruel.  You  are  a  Candala  (a man  of  the  lowest  caste)  born  to  your  mother  by  a barber." Matamga  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  Brahmana.  Devendra  appeared  to  him and  asked  him  what  he  wanted.  Matamga  asked  for  a INDRA INDRA boon  whereby  he  could  become  a  Brahmana;  Indra vanished  after  saying  that  it  was  impossible.  After  that Matamga  performed  penance  for  hundred  years, standing  on  one  foot.  Indra  appeared  again  and repeated  that  it  was  impossible  for  Mataiiiga  to  be- come a  Brahmana.  Then  Mataiiiga  continued  his penance  for  a  thousand  years,  standing  on  his  toe. Indra  appeared  again  and  transformed  Matamga  into a  Deva  named  "Chandodeva".  Indra  told  him  that though  he  could  become  a  Deva,  he  could  never achieve  Brahminhood.  In  his  extreme  grief  Mataiiiga renounced  his  life  and  entered  Heaven.  (M.B.  Anus"a- sana  Parva,  Chapters  27,  28  and  29) . 46)  Indra  and  Sambara.     There  is  a    story  in    the  Maha Bharata  in  which  an  Asuia  named    Sariibara    explained the  greatness  of  Brahminhood    to    Indra.    Once    Indra approached  the  Asura,  Sambara   and   asked    him   what was  the  source  of  his    glory   and    prosperity.  Sariibara replied  that  it  was  all  due  to  his  whole-hearted  worship ofBrahmanas.  From    that    time   Indra   began   to   offer worship  to  Brahmanas  and  thus   he  won    the   place   of Indra.    (M.B.  Anusasana  Parva,  Chapter  36) . 47)  Indra  loved  Ruci.     There  is    a  story    in    the  Maha- bharala  of  how  a  sage  named  Vipula    who  was  born  in the  family  of  Bhrgu  once  saved   Ruci,    his   Guru's   wife from  Indra.  Long  ago,  a  great  sage   named  Devagarma lived  in  a    forest.    His  wife    Ruci    being     enchantingly beautiful,  many  suitors  were   attracted    to   her.     Chief among  them  was  Indra.  DevaSarma  was  aware   of  this. Once  he  had  to  leave  his  a<rama  in  connection   with   a yaga.  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  asrama  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  Asrama  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.  Anusasana  Parva,  Chapter  4,  44). 48)  Indra 's  theft  of  Lotus.     Indra   once   stole    Agastya's lotuses.  (See  under  Agaslya) . 49)  Indra's  theft  of  an  Elephant.     Indra   once   stole   an elephant    belonging  to    the   great   sage  Gautama.    The sage   complained    to    Dhrtaraslra,  who  advised    him  to offer  prayers    to  Indra.    Accordingly   Gautama  pleased Indra  by  his  prayers.    Indra   appeared  and  after  return- ing   the   elephant  took  both  the  elephant  and  Gautama along  with  him  to  Devaloka.    (M.B.   Anusasana  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  Mahabharata. The  Pandavas,  towards  the  end  of  their  lives  entered the  forest  and  were  travelling  to  the  north.  Dharma- putra who  was  walking  in  front,  was  followed  by  a  dog. On  the  way  the  four  brothers  and  Pancati  fell  down dead.  Dharmapulra  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  assum- ed 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.  Mahaprasthanika Parva,  Chapter  3). 52)  Indra  and  Bali.     In    Uttara    Ramayana    there    is    a story  as   given  below,  about  the  birth    of  Bali,  a  son  of Indra  : — Aruna,  the  charioteer  of  Surya  (the  sun-god)  went  one night  to  Indraloka  to  see  the  goddesses  dancing.  Men were  not  allowed  to  enter  the  dancing  hall.  So,  Aruna 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 Arum.  Indra  secretly  took  her  outside  and  they  had  a sexual  union.  Bali  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.    (Valmlki Ramayana,  Balakanda,  Chapter  39) . 54)  Indra  cut  an  embryo  to  pieces.      Dili   and   Aditi    were the  daughters    of  Daksa.  Kasyapa  married  them.  Indra was  born  as  the  son  of'Aditi.  At  this  birth    of  a   son  to Aditi,   Dili    became    jealous  of  her  sister.  One  day  she told  her  husband   Kasyapa  that  she  too  wanted  to  have a  virtuous,  heroic  and    brave    son   who  would  be  equal to    Indra    in    every  respect.  Kasyapa  promised  to  grant her  wish. In  due  course,  Dili  became  pregnant.  Now  it  was Aditi's  turn  to  become  jealous  of  Dili.  She  could  not bear  the  thought  of  Dili  having  a  son  equal  to  her  own son  Indra,  in  glory  and  splendour.  So  she  called  Indra and  secretly  instructed  him  to  destroy  Dili's  child  in  the womb,  by  whatever  means. In  obedience  to  his  mother,  Indra  approached  Did 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 Dili'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  "Ma  ruda"  which  means  "do not  cry"  and  cut  each  of  the  pieces  again  into  seven parts.  Thus  the  embryo  (child)  was  finally  cut  into forlynine  pieces,  which  laler  became  the  forlynine "Manilas"  or  "Maruls".  When  she  woke  up,  Dili realized  Indra's  Ireachery  and  in  her  fury  she  cursed Indra  and  Adili.  She  cursed  thai  Indra  would  lose  his kingdom  of  Devaloka  and  lhat  Aditi  would  be  im- INDRA 325 INDRA prisoned  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  Devaki,  wife  of Vasudeva  and  was  imprisoned  by  Kariisa  who  killed her  children.  (Devi  Bhagavata,  Fourth  Skandha) . 55)  Indra  and  Ambarisa. (1)  King     Ambarisa    had   a   minister  named  Sudeva. Sudeva  fell  fighting  in  the  battle-field.  After  some  years, Ambaii.sa  also  died.  When  Arhbarlsa  arrived  in  Heaven, he  was  surprised  to  find  that  Sudeva  had  already  secured a  place  there  long  ago.    Ambarisa    had  performed  many more  acts  of  holiness  than   Sudeva.  Yet  Sudeva  attained Heaven  earlier  than  Ambarisa.    Ambarisa    asked    Indra why  it  was  so.  Indra  answered  that  just  as  Ambarisa  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.  Sand  Parva,  Chapter  98) . (2)  Ambarisa,    King   of   Ayodhya    was    performing  a sacrifice.  At  that  time,  Indra  had  stolen    the    sacrificial animal.  To  continue  the  sacrifice  without   interruption, the  King  decided  to  substitute  Suna.'sepha,    the  son    of Rclka,  for    the   cow.    But    Sunar'scpha    prayed  to  Indra who    came    and    rescued    him    from    the  jaws    of  death. (This  story  is  given  in  other  Paranas  with    slight   varia- tions. Valmlki  RamJiyana,  B.lla  Kanda,  61st  Sarga) . 56)  Indra  and  Trisauku.     There   is   a    story    that     Indra once  pushed  down  from  Heaven,  Triianku  a  King  of  the Surya  varhsa  (Solar  dynasty) .  See  under  TRISAlsIKU. 57)  Indra  and  Visvamitra.     Once   Visvamitra   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.    Visvamitra    gave    that  food  to  the  Brahmin and  resumed  his  austere  penance.    (Valmlki  Ramayana, Bala  Kanda,  65th  Sarga) . 58 )  Indra.,  Sri  Rdma  and  Sarabhahga. (1)1  At  the  time  when  Sri  Rama  and  Laksmana  were leading  their  life  in  the  forest,  one  day  Indra  paid  a  visit to  the  Asrama  of  the  sage  Sarabhanga.  Devendra  wished to  take  the  sage  with  him  to  Devaloka.  As  they  were talking,  they  saw  Sri  Rama  coming  to  the  Asrama.  Indra advised  Sarabhanga  to  speak  to  Sri  Rama  and  left  the place.  As  suggested  by  Indra,  the  sage  had  a  conversa- tion with  Sri  Rama.  After  it  Sarabhahga  offered  his body  to  the  fire  and  went  to  Devaloka.  (Valmlki Ramayana,  Aranya  Kanda,  5th  Sarga) . (2)  When  the  battle  between    Sri    Rama    and   Ravana was   in   progress,    Indra  •  presented    to   Sri    Rama,    an excellent  chariot  along  with  the  horses.  The  chariot  and horses  were  handed  over  to  Sri  Rama  on    the  battlefield by  Matali,  Indra 's  charioteer.  Sri  Rama  fought   against Ravana    from   that    chariot    and   slew    him.     (Valmlki Ramayana,  Yuddha  Kanda,  Sarga  103). (3)  After  the  war  with  Ravana,  Indra  appeared  before Sri    Rama    and  asked    him   what    boon  he  wanted.  Sri Rama  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.  (Valmlki  Ramlyaaa, Yuddha  Kanda,  Sarga  129) . 59)  Indra  gives  his  sword  for  safe-custody.     During  their  life in  the  forest   Sri  Rama  and  Laksmaaa,  accompanied  by Sita  entered  Dandakaranya.  Sri  Rama'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  Raksasas  his  main  purpose,  Sita  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.  (Valmlki  Ramayana, Aranya  Kanda,  9th  Sarga) . 60 )  Indra  and  Kabandha.     See  under  Kabandha. 61)  The  Post  or  Office   of  Indra.     Indra  was  anointed  as King  of  Devas  on  Meghavan  mountain.    In    the   42nd Sarga  of  Kiskiridha   kanda   of   Valmlki   Ramayana  we find  that  Sugrlva  had  ordered  the    monkeys    to  search for  Sita  on  that  mountain  also. 62)  Indra   and    Maya.     Maya,    the    carpenter    of    the Asuras,    performed   penance    to    Brahma  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  Hema.  When Indra   knew    this    he   became    angry   and  killed  Maya with  his  weapon — Vajra.     From   that    time   Hema    got Maya's    golden    mansion.    This   was    told    by  Hema's maid,  Svayamprabha  to    Hanuman.     (Valmlki    Rama- yana, Kiskindha  Kanda,  51st  Sarga). 63 ) .  Indra  cut  off  the  wings  of  Mountains.  In  Krtayuga all  the  Mountains  in  the  world  had  wings.  They  used to  fly  about  here  and  there  like  Garuda  with  the speed  of  wind.  The  sages  and  the  Devas  feared  that they  might  fall  on  their  heads.  The  Devas  held  a  con- ference and  elected  Indra  to  find  a  remedy  for  this. Indra  cut  off  the  wings  of  the  mountains  with  his  Vajra. The  Mainaka  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 Mainaka  mountain  rose  up  from  the  ocean  and  pro- vided a  resting  place  for  Hanuman,  the  son  of  Wind god,  when  he  jumped  to  Lanka.  This  story  was  told by  Mainaka  mountain  to  Hanuman.  (Valmlki  Rama- yana,  Sundara  Kanda,  1st  Sarga). 64)  Indra   cut   off  his  preceptor's   head    Once   Devendra accepted  a  sage  named  Visvarupa  as    his  preceptor  for a  sacrifice.  Visvarupa's  mother  was  a  Danava    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  Davendra became    furious   and    he   cut  off  the  head  of  the  Guru. (Devi  Bhagavata,  3rd  Skandha). 65)  Indra  and  Mahisdsura.     See  under  Mahisasura. 66)  Indra    became  a   bull.     Long    ago   there  was  a  King called  Kakutsrha  in  the  Iksvaku  dynasty.  When    he  was ruling  over    the    kingdom    of    Ayodhya,    a    war  broke INDRA 326 INDRA out  between  Devas  and  Asuras.  In  that  war,  the  Devas were  not  able  to  defeat  the  Asuras.  Indra  in  distress approached  Visnu  for  refuge.  Visnu  advised  him  to seek  the  help  of  Kakutstha,  King  of  Ayodhya.  So  Indra with  the  other  gods  went  to  Ayodhya.  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-vahana"  and  "Puranjaya".  (His original  name  is  unknown).  "Kakut"  means  the  ''hump of  a  bull".  Because  he  was  seated  on  the  "Kakut"  he got  the  name  "Kakutstha".  Because  he  made  Indra "vahana"  (vehicle)  he  got  the  name  of  "Indravahana". As  he  defeated  the  Asuras  and  conquered  their  city (pura)  he  was  called  "Puranjaya".  Kakutstha  was  the son  of  Sasada  and  the  father  of  Prthu.  Sri  Rama  is called  "Kakutstha"  because  he  was '  born  in  the family  of  Kakutstha.  (Devi  Bhagavata.  7th  Skandha) . 67)  Indra's  Task.  Devi  Bhagavata,  8th  Skandha  says that  Indra  is  one  of  the  "Astadikpalakas  (the  eight protectors  of  the  quarters)  and  the  name  of  his  city is  "AmaravatI". 68) .  Indra's  term  of  Life.  The  Devi  Bhagavata  5th Skandha  says  that  two  life-spans  of  Brahma  make Visnu's  life-span.  Siva  has  double  the  life-span  of Visnu,  that  during  the  life  of  Brahma,  fourteen Indras  will  drop  down  from  Heaven  and  perish,  and one  day  of  Brahma  is  made  up  of  one  thousand "Caturyugas." There  are  fourteen  Manvantaras  during  the  life  of  the present  Brahma  (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 Svayambhuva.  After  him  five  more  Manus,  Svarocisa, Uttama,  Tamasa,  Raivata  and  Caksusa,  have  passed away.  The  present  Manu  is  Vaivasvata  the  son  of Surya.  The  current  Vaivasvata  Manvantara  is  the seventh.  At  the  end  of  seven  more  Manvantaras,  the present  Brahma  will  perish  and  a  new  Brahma  will be  born.  For  the  names  of  the  Indras  of  different Manvantaras,  see  under  Manvantara.  (Visnu  Purana, Part  2,  Chapter  1). 69)  Indra  became  a  Calf.     (See  under  Prthu) . 70)  The   name     Purandara.     Sardar     K.    M.     Panikkar in   his     preface    to  Rgveda   Sarhhita    says  that    Indra got    the   name    Purandara  because    he    destroyed    the cities    (Puras)    of  the   Dasyus.    But  in    Chapter  71,  of Vamana    Purana,    we    are    told  that   he  got  this  name because  he  killed  "Pura",  the  son  of  Mahabali. 71)  Indra  in  the  land  of  Konkana.     Once  an  Asura  named Surapadma  obtained  from  Brahma,    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    Indra.nl    (Indra's   wife)    to  him  as  a  captive. Indra,    who    came    to  know  of  this,  secretly  went  away with    Indrani     to    the   Koiikana    land    and    lived    in  a temple   there.    After    some   days,    entrusting  Indrani  to the  protection  of  Sasta,  he  went  to  Kailasa.  Just  at  this time,     Surapadma's   sister   Ajamukhi  came    there  and tempted    Indrani.    Sasti  cat  off  the  hands  of  Ajamukhi and  took  Indruni  to  Kailasa.      (Skanda    Purana,   Asura Kanda) . 72)  Indra  and  Mucukunda.     Mucukunda,  a    King  of  the Iksvaku  dynasty,  once  went  to  Devaloka  at    the   invita- tion   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 Brahma  and  obtained  his  boon  which  would  enable him  to  defeat  the  Yadavas  (Sri  Krsna's  clan)  and he  began  to  fight  with  Sri  Krsna.  Because  of Brahma's  boon,  Sri  Krsna  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.  (Bhagavata,  10th Skandha). 73)  Indra's  favourite   Drink.     The  juice    of    the    Soma Plant   is    the    favourite    drink    of  Indra.    (Rgveda,   1st Mandala,  1st  Anuvaka,  1st  Sukta). 74)  Indra  became   a    Goat.     Sage    Angiras     began    wor- shipping 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  Angiras.    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  Medhatithi.  The    sage    then called   him   Mesa   (goat).    Indra   is  still  known  by  the name,   Mesa.    (Rgveda,    1st     Mandala,    1st   Anuvaka, 51st  Sukta). 75)  Indra   turns   woman.     Once   Indra  took  birth  as  the daughter  of  a  king  named  Vrsanisva    and  assumed    the name    Mena.     (Rgveda,    1st     Mandala,  1st   Anuvaka, 52nd  Sukta) . 76)  Indra  and  Rjisvan.  Once  Indra  helped  a  King  named Rjisva    to   defeat    the   Asuras,    Karanja,    Parnaya    and Variigrda.     (Rgveda,      1st    Mandala,       1st     Anuvaka, 53rd  Sukta).' 77)  Indra   and  Surya.     A  King    named    Svasva   offered prayers  to   Surya    to  bless  him    with    children.    Surya himself  took    birth  as  his  son.  Once  a  great  sage  called Etasa  got  involved  in  a  fight   with  this    son    (Surya) . When  the  sage  was  about  to   collapse,    Indra    came   to his    rescue.      (Rgveda,    1st    Mandala,    llth    Anuvaka, 62nd  Sukta). 78 )  Indra  and  Saramd.     Once  an    asura  called  Pan!  stole some  cows  and  hid  them  in  some  unknown  place.  Indra asked  Sarama,  the  bitch  of  the  Devas    to  find   out  and inform  him  where  the  cows  were  kept   concealed.  Sara- ma  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,  (Rgveda,   1st    Mandala,  llth Anuvaka,  62nd  Sukta) . 79)  Indra  and  Dadhica.     Dadhlca  (Dadhici )  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 INDRA 327 INDRA fight  them.  He  tried  to  find  out  whether  Dadhica  had left  behind  anything  to  be  used  as  a  weapon.  "Dadhica 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  Saranya.  It  is  with  its  bone  that  he  killed  the Asuras.  (Rgveda,  1st  Mandala,  13th  Anuvaka,  84th Sukta). 80)  Indra   and    Dadhyan.       Indra      taught    Madhuvidya (The  science  of    intoxicating    drinks)    to  Dadhyan.  He was  warned  by    Indra    that   if  he    communicated    that lore  to  anyone  else,  his    head   would   be  cut  off.  Once the  A<,vinls  wanted  to  learn  it.  Since  Indra  had  denied Sorria  drinking  to  As  vims,  they  were  not  on  good  terms with  Indra.  So  they   approached   Dadhyan    to    acquire that  Knowledge.  But   he   refused  to  teach    them  due  to his  fear  that   Indra   would    cut     off  his    head.  So    the Asvinis   cut    off  Dadhyari's  head    and  fixed    a  horse's head    in  its   place.    With    that     horse-head     Dadhyan taught  the  Asvinis  Madhu  Vidya.    After  they  had  learnt the  knowledge,  they  replaced  his   own    head  after  remo- ving   the     horse-head.      (Rgveda,    1st    Mandala,    17th Anuvaka,  116th  Siikta) . 81)  It  is  said  that  once,  in  a    light  mood,    Indra  made a  mare  give  birth    to   a    cow.     (Rgveda,    1st  Mandala, 18th  Anuvaka,   l_21st  Sukta). 82)  Indra    and   Satdnlka.     Satanlka   was   a  King  of  the Lunar  dynasty  who  ruled  over  the   city   of  Kausambl. Indra    who    was    highly    impressed     by    his     heroic exploits    once    invited    him    to    Devaloka    to  suppress the  Asuras.  In  the    war     with    Asuras,    Satanlka    was killed.    After    that  Satanika's  son,  Sahasranika  went  to Devaloka  and  killed  the  Asuras.  Indra  who  was  pleased declared    that    Sahasranika   would  marry  the  beautiful Mrgavati  and  they  were  married.  See  under  Mrgavati. (Kathasaritsagara,  Kathamukha  larhbaka,  1st  Tarariga). 83)  Indra  and  Vasavadatta.     Vasavadatta  who   was    the wife    of  Udayana    was   born    in    the  world  by  Indra's blessing.  See  under  "Vasavadatta".    (Kathasaritsagara, Kathamukha  larhbaka,  1st  Taranga). 84)  Indra    and    Meghandda.     Ravana      conquered     the world    with  the  help  of  Brahma's  blessing.  In  his  pride he  came  into  conflict  with  Indra.  After  a  fierce   battle, Ravana's   son,    Meghanada   defeated    Indra.    He  took Indra    to  Lanka  as  a  prisoner.  Ravana  chained  Indra's hands  and  feet  and  tied  him  to  his  flagstaff.  The  Devas in   distress   approached  Brahma  for  help.  Brahma  went to  Lanka    and  secured  the  release  of  Indra.  After  giving the  title  of  Indrajit  to  Meghanada,  Brahma  returned  to Brahmaloka. Sometime  before  this  Devendra  had  committed  adultery' with  Ahalya,  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  Ravana's  prison  in  Lanka  was  in  fulfilment of  that  curse.  (Uttara  Ramayana) . 85)  Indra    and  Hanuman.     Hanuman,    thesonofVayu (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  Ra.hu   who   was   standing near   the   sun    and  made  a  leap   towards   him.    When he  came   near,    he    saw    Airavata,    Indra's    elephant, standing  in  Devaloka.  At  once  he  turned  towards    that elephant    to    swallow  him.  Seeing  the  struggle  between Hanuman  and  Airavata  Indra  used  his    weapon    Vajra which  cut  the  monkey's  "hanu"  (jaw  bone)  and  he  fell down  dead  on  the  earth.  Vayu,  in  deep  sorrow,  took the  dead  body  of  his  son  and  went  to  Patala.  When Vayu  (wind)  left  the  world,  the  creatures  of  the  world underwent  great  suffering.  Then  the  Devas  led  by Brahma  went  to  Patala,  consoled  Vayu  and  revived Hanuman.  Since  his  "Hanu"  was  cut  with  Vajra,  the monkey  was  named  "Hanuman"  by  Indra.  Besides, Indra  gave  him  a  blessing  that  Hanuman  would  die only  when  he  wished.  (Uttara  Ramayana,  Valmiki Ramayana;  Kiskindha  Kanda;  66th  Sarga). 86)  Indra  and  Govardhana.     For    the    story    of    how    the people  of  Gokula  (Cowherds'  colony)  stopped  the  wor- ship of  Indra,  how  Indra  caused  a  heavy  shower  of  rain, and  how  Sri  Krsna  used  the  Govardhana    mountain    as an  umbrella,  see  under  "Krsna". 87)  Indra    becomes   victim   of  old  age.     Once    the  sage Durvasas  went  to  Devaloka.  The  goddesses  gave  him    a grand    reception    at  which  Menaka  presented  him  with a  garland  made  of  fragrant  flowers.  The  sage  gave  it  to Devendra.    Indra   placed    it    on   Airavata's   tusk.  The fragrance  of  the  garland  attracted    a  large    number    of bees    to   it.    They    swarmed  round  the  head  of  the  ele- phant and  annoyed  it.  Airavata  picked  up  the    garland trampled  it  under  his  foot,  pulled  it  to  pieces  and  threw it  away.  Durvasas  took  this  as  an  insult  to   himself  and pronounced  a  curse  that  all  the  gods  would  be  subject- ed to  wrinkles  and  grey  hair  of  old  age. Indra  and  the  other  gods  fell  victims  to  old  age.  Indra requested  Durvasas  to  release  him  from  his  curse.  The sage  relented  and  told  him  that  if  the  Devas  drank Amrta  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  Amrta,  the  symptoms  of  old  age disappeared  and  they  recovered  their  youth.  (Uttara Ramayana) . 88)  Indra  and  Dandakaranya.  ""Danda  the  son  of  Iksvaku, a   King  of    the  Solar  dynasty,  ruled  over  the  territory between    the   Vindhya  and  the  Himalayas.  Once  when he  was  out  ahunting  in  the  neighbourhood  of  the  moun- tains, he  saw  a  charming  woman.  She  was    "Ara",    the daughter   of  the  sage  Sukra.    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  commi- tted rape  on  her.  When  Sukra  knew  about  this,    he  was furious   and  uttered  a  curse  that   Indra   should  shower a   rain   of  fire    on   Danda 's   kingdom.  Thus  the  whole country  of  Danda  was  destroyed  by  Indra's  rain  of  fire. In    courr  e   of  time  that  region  was  turned  into  a  dense forest  and  came  to  be  called  "Dandakaranya".   (Uttara Ramayana) . 89)  Other  names  of  Indra.     Indra;  Marutvan,  Mr  r-havan, Bidaujas,   Pakasasana,    Vrddhasravas,    Sunaslra,  Puru- huta,    Purandara,    Jisnu,    Lekharsabha,    Sakra,    Sata- manyu,  Divaspati,  Sutrama,    Gotrabhit,  Vajn,  Vasava, Vrtraha,  Vrsa,  Vastospati,  Surapati   Valarati,    Sacipati, Jambhabhedin,  Harihaya,  Svarat,  Namucisudana,  Sarh- krandana,  Duscyavana,  Turasat  Meghavahana,  Akhan- dala,  Sahasraksa,  Rbhuksa. 90)  Indra's  Divinity.     In  the  earliest  stage  of  Hinduism, Indra    had    occupied    one    of  the  most  eminent  places among  the  gods.  Mahavisnu  had    only    the    place    of younger  brother  of  Indra  at  that  time.   In  Amara  Koi'.a we    find    "Upcndra    Indravaraja"    as    the  synonym  of INDRA 328 INDRADYUMNA  I Visnu.  In  Rgveda  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  stuli  (praise)  about  Siva  in  the  Rgveda.  Rg- veda does  not  recognize  Devipuja  and  idol  worship. But  in  the  Puranic  age,  Indra  was  transformed  into  a lascivious  "Deva  Prabhu"  (Lord  among  the  gods) . Sardar  K.M.  Panikkar,  in  his  preface  to  "Rgveda Sarhhita"  says  about  Indra: —  "The  main  actor  in  Rg- veda is  Indra.  In  the  war  against  the  Dasyus  the  Aryas 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  Tvasta. Vayu  (wind)  is  his  charioteer.  He  is  constantly  travel- ling 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. Hiranyastupa,  a  sage,  has  composed  a  work  entitled "Indrastuti"  which  celebrates  many  of  the  heroic  deeds of  Indra.  Indra  was  Vajrapani  who  had  slain  the  Asuras like  Ahi,  Tusna,  Sambara,  Vala,  Vrtra  and  others. There  are  also  several  stories  in  the  Vedas  about  the birth  of  this  hero.  At  the  time  of  Indra's  birth,  some- how, 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  Tvasta.  There  he  drank  the  juice of  the  soma  plant  and  gained  strength  to  kill  his  ene- mies. 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. Vrtra  who  met  Indra  got  ready  for  a  fight.  In  the  fight Vyarhsa  struck  down  Indra.  The  devas  fled  in  fear. Indra  who  was  left  alone  called  upon  Visnu  and  sought his  aid. Although  Indra  needed  help  in  his  fight  with  Vrtra,  he was  the  chief  support  to  the  Arynas  in  their  fight  against theDasyus.  It  was  Indra's  Vajra  which  broke  up  the  for- tresses 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  Sud- as.  When  Su<'ravas  became  helpless,  Indra  destroyed twenty  kings  and  60099  soldiers  with  his  chariot  wheel. Thus  we  see  Indra  in  the  Rgveda  as  the  destroyer  of the  Dasyus  and  the  protector  of  Aryans." Indrani,  Sad  and  Pulomaja  are  the  names  of  Indra's wife.  Indra's  son,  Jayanta  is  also  known  by  the  name of  Pakasasani.  Indra's  city  is  Amaravati  ;  his  chariot "Vimana",  his  charioteer  Matali,  and  his  garden  Nan- danavana.  "Vaijayanta"  is  the  name  of  his  mansion. Indra's  weapon  has  several  other  names,  such  as,  Hra- dinl,  Kuli:'a,  Bhidura,  Pavi,  Satakoti,  Svaru,  Samba, Dambholi,  Ar.ani  etc.  Indra's  assembly  is  called  "Su- dharma".  Indra's  bow  is  the  rainbow,  his  sword  is Paranjaya  and  his  residence  is  Heaven.  The  trees  in Heaven  are,  Mandara,  Parijata,  Santana,  Kalpavrksa and  Haricandana.  The  festival  celebrated  in  honour  of Indra  is  called  "Sakradhvajotthana"  or  "Indrotsava". 91)  Indra  and  Uttanka.  See  under  Uttarika. 92 )  Indra  and  Kabandha.     See  the  second  para  under  the name  Kabandha. 93)  Indra  was  born  as  Gadhi.     See  under  Gadhi. 94)  Siva  ended  Indra's  pride.     See  under  Pandavas. 95)  Indra  stole  the  cows.  For  the  story  of  how  Indra  stole the  cows  from  Gokula  see  under  Krsna. 96)  Indra  and  Mahasani.     Once    Mahasani,    the    son    of Hiranya    defeated    the    gods     in   a     battle     and    took Indra    and     Indrani     to     Patala    as      captives.      The Devas     who    knew    that    Mahasani    was    a  relative  of Varuna,  sought  the  help  of  Varuna.   At  the  instance,  of Varuna,      Indra     was       released.      The      revengeful Indra  prayed  to  Siva.   Siva    appeared    and  asked  Indra to  submit  his   complaint    to    Visnu.     Indra    offered  his prayers  to  Visnu.  As  a  result  of  it,  a    man    who  had  the elements  of  Siva  and  Visnu,  in  him,  took  his  birth  from the  water  of  the    Ganga.  He  killed    Mahftsani.    (Brah- manda  Purana). INDRADAIVATA.  A  yajna  (sacrifice)  performed  in order  to  get  children.  King  Yuvanasva  got  the  yajfia conducted.  After  it  was  over  the  King  drank  water from  pots  filled  by  brahmins,  and  became  pregnant. (See  Mandhata) .  (Devi  Bhagavata,  7th  Skandha) . INDRADAMANA.  A  King  who  gifted  a  lot  of  money to  Brahmins.  (M.B.  Santi  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  Purana,  Chapter  229) . INDRADVlPA  (INDRA  ISLAND).  Mahabharata, Sabha  Parva  refers  to  the  island  as  having  once  been conquered  and  subjugated  by  king  Sahasrabahu. INDRADYUMNA  I.  A  King  born  in  the  dynasty  of Svayambhuva  Manu,  and  a  king  of  the  Pandya country. 1)  Genealogy.     Descended  from   Visnu  in  this  order  : — Visnu  —  Brahma   -  -   Svayambhuva   Manu        -   Priya- vrata  —  AgnTdhra  —  Nabhi    -— Rsabha   — Bharata  — ISumati  —  Indradyumna. 2)  Indradyumna   turned     into   elephant.     Indradyumna,    a devotee  of  Visnu  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.  Natu- rally, 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.  Redemp- tion was  granted  thus  :    Indradyumna   would    roam  in the  forest  for  years  as  an   elephant,  a  devotee    of  Visnu and  he  would  attain  salvation   when    Lord    Visnu  came down  to  the  earth  and  patted  the    elephant  on  its  back. Accordingly  Indradyumna  who  was    turned  into  an  ele- phant roamed  about  in  the  forest  for  many   years  in  the company  of  a  herd  of  wild  elephants.    At  last  it  arrived at  Mount  Trikuta.  There  was  a  lake  there  on  the  banks of  which  was  sage  Devala    engaged    in  penance.  Huhu, t'le  Gandharva  had  once  come  to  this  lake  with  a  num- ber of  Apsara   women   and  they    indulged    in  amorous sports,  which  Devala  did  not  like.  He  cursed  Huhu  and tusned  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 INDRADYUMNA  II the  crocodile  leave  the  former  free.  Their    tug   of   war continued  for    1000    years    when   Mahavisnu    appeared on   the    scene,     killed      the     crocodile    and    saved    the elephant.     At    once    the    elephant   was    re-transformed into    Indradyumna   and   he   attained     Vaikuntha    (the abode  of  Visnu) .    (Bhagavata,  8th  Skandha) . A  Malayalam    verse    summarises    the    above     story  as follows  :— Impelled    by   Agastya's   curse    the    elephant went  to  the  lake  at    Mount   Trikuta,    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  Murasura    (Lord    Visnu)    on   his vehicle,  Garuda,    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,    Indra- dyumna, the  saintly  king  once  descended    from    heaven to  earth,  and  the  sad  King    approached  sage    Markan- deya.  But,  the  sage  did  not  recognize    him.    The    King and  the  sage  went  to    Pravirakarna,    an    owl    living   on the  top  of  the  Himalayas.  It  also  did  not    recognise  the King.  Then  they  went    to   Nadijamgha,    a    stork   very much  older  than  the  owl  and  living  in  the    lake    known as  Indradyumna.  Nadijamgha  also  could  not   recognise the  King.  In  another    part    of  the    lake    was   living   a tortoise  called    Akupara,    who   was   older     than  Nadi- jamgha. At  last  the  King,  the  sage,  Pravirakarna    and Nadijamgha  approached  Akupara.    At    his   very    sight Akupara    recognized    the   King.     Akupara    told   sage Markandeya  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.      Mahabharata,     Vana     Parva, Chapter    12,    Verse    32    refers  to  a  certain  King  Indra- dyumna, a   contemporary  of  Sri    Krsna  ;  Krsna   killed him. INDRADYUMNA  III.  A  sage  Indradyumna  is  mention- ed 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  Iksvaku  dynasty. (See  Para  2,  under  Visvakarman). INDRADYUMNA  VI.  A  king  who  lived  in  the  Krta yuga,  and  a  devotee  of  Visnu.  He  visited  the  Jagan- natha temple  in  Odra  Desa  once  to  worship  Lord Jagannatha.  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  Nila when  a  celestial  voice  cried,  "Thou  shalt  see  Him". Afterwards  the  King  performed  a  horse  sacrifice  and built  a  magnificent  Visnu  temple.  Narasirhhamurti brought  by  Narada  was  installed  in  the  temple. During  sleep  the  King  had  a  dan! ana  (sight)  of  Lord Jagannatha.  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 Visnu,  Balarama,  Sudarsana  and  Subhadra  made  and installed  them  in  the  temple.  (Skanda  Purana) INDRADYUMNA (M).  A  lake.  A  stork  called  Nadi- jamgha and  the  Adikurma  called  Akupara  lived  in  this 329 INDRAJIT lake.  It  came  into  existence  when  the  cows  given  in  gift by  King  Indradyumna  passed  along  that  way.  (M.B. Aranya  Parva,  Chapter  198).  The  pool  lay  near Mount  Gandhamadana,  and  the  Pandavas  once  visit- ed it.  (M.B.Adi  Parva,  Chapter  1 18,  Verse  18). INDRAJIT.  Ravana's  son,  Meghanada. 1)  Genealogy.  Descended  from  Visnu  thus: — Visnu, — Brahma — Pulastya — Visravas —  Ravana  —  Meghanada ( Indrajit) . To  Pulastya,  one  of  the  Prajapatis  was  born  by MalinI,  Visravas.  Visravas  had  two  wives,  DevavarninI, also  called  Ilibila  and  Kaikasl.  Vaisravana  or  Kubera was  his  son  by  Ilibila  and  Ravana,  Kumbhakarna, Vibhlsana  and  Surpanakha  (daughter)  being  the offsprings  of  Kaikasu  Ravana  married  Mandodarl  and three  sons,  Meghanada,  Atikaya  and  Aksakumara  were born  to  them.  Meghanada  came  to  be  known  as  Indra- jit also,  because  he  had  defeated  Indra  once. 2)  Son  of  Siva.     Though    it    was  Mandodarl,   Ravana's wife,    who    gave    birth    to   Meghanada    (Indrajit)    the Uttararamayana  refers  to    him  as  the  son  of  Siva  in   a story  as  follows: — Once,  after  religious  fasting  and  other  rites  on  a Monday  (to  propitiate  the  Sun-God)  Madhura,  an Apsara  woman,  adorned  with  all  kinds  of  ornaments went  to  Mount  Kailasa  to  offer  salutations  to  Lord Siva.  Parvatl,  Siva's  consort  was  not  present  then, and  Madhura  used  the  opportunity  to  please  the Lord,  and  she  got  pregnant  by  him.  All  on  a  sudden Parvatl  appeared  on  the  scene,  and  knowing  what had  happened  in  her  absence  she  cursed  Madhura  to fall  into  an  abandoned  well  as  a  frog.  Madhura prayed  for  redemption  from  the  curse,  and  Siva  pity- ing 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  Parvatl's  curse Madhura  fell  into  a  well  in  the  forest  as  a  frog.  Maya- sura  was  performing  penance  near  the  well  to  get  a daughter.  On  the  expiry  of  12  years  after  Madhura fell  into  the  well  as  a  frog,  Mayasura  looked  into  it and  beheld  a  beautiful  girl.  He  took  her  to  his  palace named  her  Mandodarl  and  brought  her  up  as  his  own daughter.  Ravana  married  her.  It  was  at  this  stage that  Siva's  vital  fluid  which  had,  twelve  years  before, entered  her  womb  made  its  appearance  in  the  form of  a  son.  Ravana  named  him  Meghanada.  Being  Siva's son  he  grew  up  with  great  prowess.  (Uttara  Ramayana). 3)  Meghandda's    yajnas.     When     once     Ravana     was away  from  Lanka  on  a  conquest  of  the   world,    Megha- nada went  to  Nikumbhila,  the   central  place   for    con- ducting yajnas,  and  performed  seven  yajnas   with    sage Sukra  as    the   chief  priest.     By    the    time  all  the  seven yajnas,      viz.     Agnistoma,     Asvamedha,     Bahusvarna, Vaisnava,     Manes  vara,     Rajasuya   and    Gosava    were over,  Ravana     returned     to     Lanka   and    sage  Sukra gave  him    details  about  the   yajnas   conducted    by   his son   Meghanada.    Ravana   did  not    like    the   Vaisnava yaga    performed  by  his  son,  and    Sukra,  who  got  angry at    this    cursed,    Ravana   that  he   would  meet  with  his death  at  the  hands  of  Visnu.  (Uttara  Ramayana) . By  performing  a  Saiva  yaga,  Meghanada  got  the  bless- ings of  Siva,  who  taught  him  ( Meghanada)  the  great art  of  Samadhi,  which  helped  one  to  move  amongst others  invisible  to  them. INDRAKlLA 330 INDRAPRASTHA 4)  The  name,  Indrajit.     Once  Ravana  encircled    Indra- loka  with  a  big  army,  and   Indra,  very   much    alarmed ran  up  to  Visnu  for  protection.  Visnu  told    Indra  that it   was    not   yet  time  for  Ravana's  death   and    when    it was  time  Visnu  himself  would    slay   him.  Disappointed at  this  Indra  returned,  and  a  fierce  war  ensued  between him    and    Ravana.    Indra    fought   with   Ravana,    and Jayanta,  his  son  fought  with  Meghanada.    When  fight- ing  reached    its   climax    Meghanada    resorted    to    the art    of  Samadhi    taught  by  Siva,  and  became  invisible to    others.    Then  he    showered     his     arrows.     Jayanta fainted  on  the  battlefield.    Puloma,    father   of  IndranI, 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  Ravana  again.    Ravana  fell   down   at the  blow  with  Indra's  vajra  (thunderbolt).  Then   once more   making   himself  invisible   to  others,  Meghanada jumped    into    Indra's    chariot  and  bound  him  prisoner. By  that  time  Ravana  got  up  on    his    feet,    and    he   and Meghanada  carried  away  Indra  to  Lanka  and   chained him  to  the  foot  of   the  flagstaff. The  Devas,  grief-stricken  at  this  sad  fate  of  Indra went  to  Brahma  and  submitted  their  grievance. Brahma  reached  Lanka,  and  named  Meghanada  Indra- jit. (He  who  gained  victory  over  Indra).  Indrajit prayed  to  Brahma  for  the  boon,  which  would ,  ward off  death  for  ever.  When  Brahma  told  him  that  the boon  of  eternal  deathlessness  was  out  of  the  question he  sought  the  following  boon  :  that  when  he  had  per- formed a  yajfta,  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  yajna.  Brahma granted  him  the  boon.  And,  as  directed  by  Brahma Ravana  released  Indra  from  imprisonment  after  one year.  (Uttara  Ramayana) . 5)  Indrajit   and  Hanuman.     A    clash    occurred    between Indrajit  and  Hanuman,  who  landed  in  Lanka  in  search of    Sita,    and     the     former   got    Hanuman  bound  by Brahmastra.  (Valmiki  Ramayana) . 6)  Death  of  Indrajit.     At  the  height  of  the   fierce     war between  Rama  and   Ravana,    Indrajit  and    Laksmana clashed   with   each    other.   Finding   victory   impossible Indrajit  created  a  fake   Sita   and   killed   her.   Thinking that  Sita  was  dead,  grief-stricken  Hanuman,    Laksmana and     the    regiment   of  monkeys     withdrew    from    the fight.^  Informed  of  Sita's  death  Rama  fainted. Indrajit  began  the  yajna  for  victory  over  Rama  at  the place  called  Nikumbhila.  Vibhlsana  told  Rama  and Laksmana'about  the  warning  of  Brahma  that  Indra- jit would  be  killed  if  the  yajna  was  obstructed.  Happy at  the  information  Rama  and  Laksmana  immediately went  to  Nikumbhila  to  fight  with  Indrajit  who  was engaged  in  performing  the  yajna,  and  without  complet- ing'the  yajna  he  came  out  and  began  fighting,  and Laksmana  killed  him.  (Valmiki  Ramayana,  Yuddha Kanda,  Chapters  82-91) . INDRAKlLA.  A  mountain  in  front  of  th^  Himalaya  and Gandhamadana  mountains.  The  presiding  deity  of  this mountain  is  a  devotee  of  Kubera.  (M.B.  Vana  Parva, Chapter  37) . INDRALOKABHIGAMANA  PARVA.  A  sub  Parva  in Mahabharata. INDRAMARGA.  An  ancient  sacred  place  (bathing  gha{) Those  who  take  a  dip  in  the  holy  waters  there  will  attain heaven.  (M.B.  Anusasana  Parva,  Chapter  25,  Verse  9). INDRANI.     Wife  of  Indra    (Sad). 1 )  Genealogy.     Descended    from    Visnu    thus  :  Visnu — Brahma —  Kasyapa  — Puloma — SacI  (IndranI).  Puloma was  an  asura  born  to  Kasyapa  by  his  wife  Danu.  Indra married  SacI,  the  daughter  of  Puloma,    and    hence  Sac! is  called  IndranI  also.  She  is  called  PaulomI  also  as  she was  the  daughter  of  Puloma. 2)  IndranI  and  Surapadma.     An  Asura  called  Surapadma once  coveted  IndranI.    He   deputed    his   men    to  fetch SacI    somehow    or   other    to  him.    Hearing   about  this, Indra,  keeping  IndranI  with  him,  went  to  and  stayed  in the  Chlyali    temple    in    Koiikanadej'a,    and  afterwards Indra  went    to    Mount   Kailasa    after   asking  Sasta  to guard  IndranI.       During     Indra's    absence    Ajamukhi, sister  of  Surapadma  met  IndranI    and    induced  her  to become  Surapadma's  wife.  IndranI  refused.  Ultimately Indra  returned  and  took  IndranI  back  to  Devaloka. 3)  IndranI  and  Nahusa.     See  under  Agastya. 4)  IndranI  and  Pancall.      Mahabharata  says  that  Pancall was  a  partial  incarnation  of  IndranI.  (See  under  Pancall) . A  part  of  SacI  was  born    in  the   family  of   Drupada    as Draupadl,  viz.  Pancall.  (M.B.  Adi  Parva,  Chapter  67). ( 1 )  IndranI  once  went  to  the  assembly  of  Brahma  and worshipped    him.     (M.B.    Sabha    Parva,     Chapter    11, Verse  42) . (2)  When   once    Satyabhama  came  to   Devaloka  with Sri  Krsna,  IndranI  conducted  her  to  Aditi,  mother  of  the Devas.  '(M.B.  Sabha  Parva,  Chapter  36). (3)  SacI  also   was  present  at    the    birth  of    Subrah- manya.  (M.B.  Salya  Parva,  Chapter  46,  Verse  13). (4)  IndranI  and  Arjuna.      (See  under  Arjuna) . INDRAPARVATA.  A  mountain  in  Videha.  (M.B.  Sabha Parva,  Chapter  30,  Verse    15) . INDRAPRAMATI.     A    disciple    of  Paila.    He   belonged to  the  line  of  Vyasa's   disciples.     For  other  details  see under  Vyasa. INDRAPRASTHA.     Capital  city   of  the  Pandavas.  It  is the  same  as  Delhi,  the  capital  of  modern  India. 1 )  Construction.     As  ordained    by  Dhrtarastra,  Dharma- putra,  claimant  to   half  of  the   kingdom,    went    to  the forest  Khandavaprastha  with    his    brothers.    Sri    Krsna stood  by  them  ;  great    sages   like    Vyasa    helped   them. There,  in  the  forest,  they  built  a  city  called  Indraprastha as  beautiful  as  Indraloka.  (M.B.  Sabha  Parva,  Chapter 211). 2)  Reconstruction.     Once  Agni    burned  down  the  Khan- dava  forest.  (See  under  Khandavadaha) .  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  Krsna. Then  Krsna  asked  Maya  to    build    for    the    Pandavas  a palace,  the  most  beautiful  one  in  the  world  at  Indrapra- stha.   And,    accordingly,    after     getting    the    Brahmins duly  feasted,  Maya  marked    the  ground    ten    thousand INDRAPOJA 331 IRAVAN Kiskus1  in  extent.  Then  Maya  went  to  the  mountain Mainaka  to  the  west  of  Mount  Kailasa,  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  mon- ths to  complete  the  construction  of  that  most  beautiful model  of  architecture.  (M.B.  Sabha  Parva,  Chapters 1-3). 3)  Vajra,  son  of  Aniruddha  of  the  Yadava  dynasty was  made  master  of  Indraprastha  after  the  time  of  the Pandavas.  (M.B.  Mausala  Parva,  Chapter  7,  Verse 11). INDRAPUJA.  This  puja  (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  Venudanda.  Vasu  planted  the  danda  on earth  and  conducted  Indrapuja.  Thenceforward  raising the  Venudanda  became  the  first  item  in  celebrating Indrotsava.  The  staffis  decorated  with  flowers,  sandal, garlands  etc.  To  the  top  of  the  staff  is  attached  the form  of  a  Harhsa  and  offerings  are  given  to  it.  The reason  for  this  is  the  fact  that  it  was  in  the  form  of  a Harhsa  that  Indra  appeared  to  Vasu.  Pleased  by  the Indrapuja  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.  Adi  Parva,  Chapter 63). INDRASENA  I.  A  son  of  King  Nala.  (M.B.  Vana Parva,  Chapter  60,  Verse  23).  Nala  had  also  a  daughter called  Indrasena. INDRASENA  II.  Son  of  King  Pariksit.  (M.B.  Adi Parva,  Chapter  94,  Verse  55) . INDRASENA  III.  Mahabharata,  Sabha  Parva,  Chapter 33.  Verse  30  refers  to  one  Indrasena,  charioteer  of the  Pandavas.  He  accompanied  the  Pandavas  in  their forest  life.  (M.B.  Vana  Parva,  Chapter  1,  Verse  11). When  the  Pandavas  arrived  at  Mount  Gandhamadana they  left  Indrasena  with  Subahu,  the  Pulinda  King. (M.B.  Vana  Parva,  Chapter  140,  Verse  27).  After some  time  the  Pandavas  sent  him  to  Dvaraka.  (M.B. Virata  Parva,  Chapter  4,  Verse  58) .  Indrasena  was present  at  the  wedding  of  Abhimanyu  which  was celebrated  in  the  city  of  Upaplavya.  (M.B.  Virata Parva,  Chapter  72,  Verse  23). INDRASENA  IV.  A  King  who  fought  on  the  side  of theKauravas.  (M.B.  Drona  Parva,  Chapter  156,  Verse 122). INDRASENA  I.  Name  of  Pancali  in  her  former  birth. (See  under  Pancali) . INDRASENA  1 1 .     Daughter  of  King  Nala. INDRASENA  III.  Nalayanl,  a  princess  of  Anga.  She was  married  by  the  sage  Rsyasrnga.  (See  under Rsyasrriga).  (M.B.  Vana  Parva,  Chapter  113,  Verse 11).  Indrasena  served  her  husband  for  100  years. M.B.  Virata  Parva,  Chapter  21,  Verse  11 ). INDRATAPA.  An  Asura,  who  was  a  devotee  of  Varuna. (M.B.  Sabha  Parva,  Chapter  8,  Verse  15) . INDRATlRTHA.  A  sacred  place  on  the  banks  of  the river  Sarasvati.  It  was  here  that  Indra  performed  100 yajfias.  (M.B.  Salya  Parva,  Chapter  48,  Verse  49) . INDRATOYA.  A  river  near  Mount  Gandhamadana. Bathing  in  the  river  and  staying  there  for  three  nights is  tantamount  to  performing  the  horse  sacrifice.  (M.B. Anusasana  Parva,  Chapter  25,  Verse  11). INDRAVAHANA.  King  Kakutstha  of  the  Iksvaku dynasty  made  Indra  his  vehicle  in  the  form  of  an  ox and  fought  the  Asuras  thus.  Hence  the  name  Indra- vahana.  (See  under  Kakutstha) . INDRAVARMAN.  A  King  ofMalava,  he  fought  on  the side  of  the  Pandavas,  and  got  killed  by  an  elephant called  As  vatthama.  (M.B.  Drona  Parva,  Chapter  190, Verse  15). INDROTA  (INDRODA).  A  sage,  son  of  Suka,  the great  sage,  and  also  called  Saunaka.  Janamejaya,  son of  King  Pariksit  once  killed  a  brahmin,  and  af  once Brahmahatya  (sin  of  having  killed  a  brahmin)  seized the  King.  The  King  lost  all  mental  peace  at  this  and sought  the  advice  of  fnany  sages  for  redemption  from the  sin,  and  Indrota  (Saunaka)  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 Indrotapariksitlyam  in  Santi  Parva  in  three  chapters. (Chapters  150-152). INDROTSAVA.  See  under  Indrapuja. INDUPRABHA.     See  under  Malayaprabha. INDUMATl  I.  Daughter  of  Candrasena,  King  of Simhala  and  his  queen,  Gunavatl.  (See  under  Candra- sena) . INDUMATl  II.  Mother  of  Nahusa.  (See  under Nahusa) . INDUMATl  III.     Wife  of  Raghu. IRA  I.  One  of  the  wives  of  Kagyapa.  Aditi,  Did, Danu,  Arista,  Surasa,  Khasa,  Surabhi,  Vinata,  Tamra, Krodhavasa,  Ira,  Kadru  and  Muni  were  the  wives  of Kasyapa.  Grass  on  earth  originated  from  Ira.  (Agni Purana,  Chapter  19) . IRA  II.  There  was  a  devi  called  Ira  among  the attendants  of  Kubera.  (M.B.  Sabha  Parva,  Chapter  10, Verse  11). IRAMA.  A  river.  Sage  Markandeya  is  reported  to  have once  seen  this  river  in  the  stomach  of  child  Krsna. (Vana  Parva,  Chapter  188,  Verse  104.  Also  see  under Markandeya) . IRAVAN.  A  son  born  to  Arjuna  of  the  serpent  damsel (Nagakanya)  named  Ulupi.  (For  genealogy  see  under Arjuna) . 1 )  Birth.  According  to  the  practice  laid  down  Pancali 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  Dharma- putra  where  the  arms  had  been  kept  and  took  them. For  thus  having  entered,  against  rules,  the  apartment then  kept  by  Dharmaputra  and  Pancali,  Arjuna  had  to i  Kisku  means  a  cubit.  "Kiskur  haste"  (Amara). IRAVATI 332 ISVARA go  on  a  pilgrimage  for  one  year.  Numerous  brahmins accompanied  Arjuna  and  while  spending  the  night  on the  banks  of  the  Gangu,  Arjuna  entered  its  waters  for bathing.  There  he  saw  the  Naga  damsel,  Ulupi.  They fell  in  love  with  each  other  and  got  married.  And,  a son  named  Iravan  was  born  to  them.  Ulupi  granted Arjuna  the  boon  that  all  water-animals  would  obey him  and  that  in  water  he  would  be  invincible.  Leaving Ulupi  and  Iravan  behind,  Arjuna  continued  his  stay  in the  forest. 2)  Further  Information.  (1)  In  the  great  war  Iravan fought  on  the  side  of  the  Pandavas.  During  the  first day's  fighting  Iravan  and  Srutayu  fought  a  duel. (M.B.  Bhlsma  Parva,  Chapter  45,  Verses  69-71) . (2)  Iravan   defeated   Vinda   and   Anuvinda    in    fight. (Bhlsma  Parva,  Chapter  83,  Verses  18-22). (3)  Iravan   killed   five   brothers     of  Sakuni.  (Bhlsma Parva,  Chapter  90,  Verses  27-46). (4)  Iravan  fought   against   Alambusa   and    was    killed by  the  latter.    (Bhlsma  Parva,    Chapter   90,   Verses   56- 76). IRAVATI  I.  Grand  daughter  of  Kasyapa.  Ten  daughters were  born  to  Kasyapa  by  his  wife  Krodhavasa,  viz. MrgI,  Mrgamanda,  Harl,  Bhadramata,  Matamgl, Sarduli,  Sveta,  Surabhi  and  Kadru,  and  IravatI  was Kadru's  daughter.  (Valmiki  Ramayana,  Aranya Kanda) . IRAVATI  II.  A  sacred  river.  (M.B.  Anusasana  Parva, Chapter  146,  Verse  18). IRJIKA.  A  locality.  (M.B.  Bhlsma  Parva,  Chapter  9, Verse  52) . IRI.  There  are  hundred  Kings  in  the  palace  ofYama worshipping  him,  and  they  are.  called  the  Iris. (M.B.  Sabha  Parva,  Chapter  8,  Verse  23) . IRIMPU.  A  Malayalam  word  meaning  'iron'.  The metal  iron  originated  in  the  following  way.  The  Devas sought  Brahma's  protection  against  the  onslaughts  of Tarakasura,  who  had  obtained  a  boon  to  the  effect  that he  could  be  killed  only  by  a  son  born  to  Siva.  And, implored  by  Brahma  and  others  Siva  entered  into  the sex  act  with  Parvati.  The  impact  shook  the  universe. Agni  separated  them  from  the  process  and  the  semen  of Siva  dropped  in  Agni.  Agni  deposited  it  in  the  Ganga. The  Ganga  could  not  bear  it  and  it  coursed  through her  (Ganga's)  arteries  and  out  of  it  was  born  Subrah- manya.  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  Subrah- manya.  (Valmiki  Ramayana,  Bala  Kanda,  Canto  37) . ISA.  A  Visvadeva.  ( Universal  deva) .  (M.B.  Anusasana Parva,  Chapter  91,  Verse  31) . ISANA  (SlVA).  Isana,  with  matted  hair  rides  on  the ox.  See  under  Siva.  (Agni  Purana,  Chapter  51). ISANADHYUSITA  TIRTHA.  An  ancient  tirtha.  Tas- ting the  water  of  this  tirtha  will  give  all  the  benefits  of the  horse  sacrifice.  (M.B.  Vana  Parva,  Chapter  84, Verses  8,  9) . ISTARASMI.  A  King  mentioned  in  the  Rgveda.  He performed  many  yajnas.  (Rgveda,  Mandala  1,  Anu- vakalS,  Sukta  123). ISTASVA.     A  King  mentioned  in    the    Rgveda.    He  per- formed many  yajnas.  (Rgveda,    Mandala    1,    Anuvaka 19,  Sukta  124) . ISUPADA.     An    Asura    born    to  Kasyapa    and  his  wife, 'Danu.     (M.B.  Adi  Parva,  Chapter   65,  Verse  25).  This Isupada  was  reborn  in  his  next  life  as  the  very  heroic and  powerful  King  Nagnajit.  (M.B.  Adi  Parva,  Chapter 67,  Verses  20,  21). ISVARA.  Once  Devi  told  Himavan  who,  according  to the  Hindu  religion,  God  is,  and  how  creation  takes place  from  Isvara  (God).  The  famous  discussion  about Godhood,  called  Devigita  is  quoted  hereunder. ( 1 )  Ahamevasa  purvarh  tu nanyad  kirhcit  nagadhipa  / Tadatmaruparh  cit  saiiivit Parabrahmaikanamakam.  // ( Before  the  creation  of  the  universe  commenced,  I  alone was  ;  there  was  nothing  else.  Then  I  was  called  Para- brahman,  Citsvarupl,  Sariivitsvarupi  and  Atmarupi) . (2)  Apratarkyamanirdesya- manaupamyamanamayam  / Tasya  kacit  svatah  siddha saktirmayeti  visruta  // (That  form  is  beyond  discussion  (Apratarkyam ) ;  beyond description  (Anirdesyam)  ;  incapable  of  being compared  (Anaupamyam);  beyond  birth,  death  youth, old  age  etc.  (Anamayam).  In  this  form  of  mine  resides mayasakti. (3)  Na  sati    sa  nasatl  sa- nobhayatma  virodhatah  / Etadvilaksana  kacid- vastubhiitasti  sarvada  // (That  mayasakti  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)  Pavakasyosna teveya- musnarhsoriva  didhitih  / Candrasya  candrikeveyaih Mameyarh  sahaja  dhruva  // (Fire  does  not  exist  without  heat,  nor  Sun  without  light nor  Moon  without  its  rays. Just  like  this,  that  mayasakti is  coeval  with  me.  It  is  permanent. (5)  Tasyam  karmani  jivanarh Jivah  Kala^ca  sancare  / Abhedena  vilinah  syuh Susuptau  vyavaharavat  // (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  Maya). (6)  Svasaktesca  samaybga- daharh  bijatmatam  gata  / Svadharavaranattasya- dosatvam  ca  samagatam  // (I  am  myself  the  source  of  this  Maya;  but  it  has  a strange  power  called  avarana  which  hides  my  real nature) . (7)  Caitanyasya  samayogad nimittatvarii  ca  kathyate  / Prapancaparinamacca Samavayitvamucyate  // (Being  joined  to  Caitanya  (Brahman)  Maya  becomes the  material  as  well  as  the  immediate  cause  of  the  uni- verse (Prapanca) . (8)  Kecittam  tapa  ityahu- stamah  kecijjadam  pare  / Jnanarh  mayam  pradhanarh  ca prakrtirii  saktimapyajam  // ISVARA 333 ISVARA (This  maya  is  referred  to  differently  by  different  people as  tapas,  tamas,  jada,  jiiana,  maya,  pradhana,  prakrti and  aja.) . (9)  VimarSa  iti  tarn  prahuh Saivasastravisaradah  / avidyamitare  prahur- vedatatvarthacintakah  // (Experts  in  Saiva  philosophical  thought  refer  to  this maya  as  vimarsa  and  Vedic  seers  call  it  avidya). (10)  Evam  nana.vidha.ni  syuh namani  nigamadisu  / tasyah  jadatvam  drsyatvat jnananasattatossatl  // (Thus  Vedas  refer  to  maya  by  various  names.  Because of  visibility  maya  is  called  jada,  and  because  it  is  des- tructive of  true  knowledge  it  is  called  asat) . (11)  Caitanyasya  na  drsyatvarh drsyatve  jadameva    tat  / svaprakagarh  ca  caitanyarh na  parena  prakasitam  // (Caitanya  (Effulgence)  is  not  visible.  What  is  seen  is jada  (material  expression).  Caitanya  is  self-illuminating; it  is  not  illuminated  by  something  else)  . (12)  Anavasthadosasatva- nna  svenapi  prakasitam  / Karmakartrvirodhah  syat- tasmattaddipavat  svayam  // (13)  Prakag  amanamany e  sam Bhasakam  viddhi  parvata  / ata  eva  ca  nityatvam Siddharh  samvittanormama  // (If  caitanya  is  not  self-illuminating  then  it  is  subject to  the  drawback  of  Anavasthadosa  (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  anavastha  dosa.  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)  Jagratsvapnasusuptyadau drsyasya  vyabhicaratah  / samvido  vyabhicarasca nanubhutosti  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  experi- ence the  three  states) . (15)  Yadi  tasyapyanubhava- starhyayarh  yena  saksina  / anubhutah  sa  evatra sistah  sarhvidvapuh  pura  // (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-illumi- nating there  cannot  be  something  else  as  'witness1. (16)  Ata  eva  ca  nityatvam proktarh    sacchastrakovidaih  / anandarupata  casyah parapremaspadatvatah  // (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  anandarupa) . (17)  Ma  na  bhuvarh  hi  bhuyasa- miti  prematmani  sthitam  / sarvasyanyasya  mithyatva- dasamgatvam  sphutarh  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)  Aparicchinnatapyeva- mata  eva  mata  mama  / tacca  jnanam  natmadharmo dharmatvejadatatmanah  // (That  I  am  indivisible  is  quite  definite.  Knowledge  is not  an  attribute  of  the  soul  (atman)  but  is  the  very form  of  the  soul  itself.  If  knowledge  were  only  an  attri- bute of  the  soul  it  (soul)  should  have  been  material (jada)  and  it  is  quite  a  certitude  that  the  soul  is  not material,  because  knowledge  is  the  very  nature  of  the soul ) . (19)  Jnanasya  jadasesatvam na  drstam  na  ca  sambhavi  / Ciddharmatvarh  tatha  nasti Cirascid  nahi  bhidyate  // (The  soul  is  pure  knowledge  without  any  touch  of  the jada.  It  is  also  pure  existence.  It  is  one  and  indivisible) . (20)  Tasmadatma  jnanarupah sukharupas  ca  sarvada  / satyah  purnopya'sarhgasca dvaitajalavivarjitah  // (The  atman  (soul)  is  therefore jnanarupa  (of  the  nature  of pure  knowledge),  Sukharupa  (of  the  nature  of  pure  joy) and  satyarupa  (of  the  nature  of  absolute  truth).  It  is unattached  to  anything  and  free  from  duality). (21)  Sa  punah  kamakarmadi- yuktaya  sviyamayaya  / purvanubhutasamskarat kalakarmavipakatah  // (22)  Avivekacca  tattvasya sisrksavan  prajayate  / abuddhipurvah  sargosyam kathitaste  nagadhipa  // (23 )  Etaddhi  yanmaya  proktarh mama  rupamalaukikam  / avyakrtarh  tadavyaktam mayasabalamityapi  // (24)  Procyate  sarvasastresu sarvakaranakaranam tattvanamadibhutarh  ca saccidanandavigraham  // (25 )  Sarvakarmaghanibhuta- micchajnanakriyasrayam  / hrlrhkaramantravacyarh  ta- dadi  tatvarh  taducyate  // (Impelled  by  the  Vasanas  of  previous  actions  the  Maya- sakti  proceeds  to  create  the  world,  beginning  with  the 24  tattvas.  My  form  which  is  immaterial  and  unmani- fested  is  praised  by  all  sastras  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  hrimkara  mantra) . ISVARA 334 ISVARA (26)  Tasmadiikasa  utpannah Sabdatanmatrarupakah  / bhavet  spars atmako  vayus- tejorupatmakam  punah (27)  Jalaih  rasatmakaih  pas  cat — lato  gandhatmika  dhara  / iabdaikaguna  akfiso vayussparsaravanvitah (28 )  Sabdasparg  arupagunam teja  ityucyate  budhaih  / gabdasparsaruparasai-    . rapo  vedagunah  smrtah  // (29)  Sabdasparsaruparasa- gandhaiii  pancaguna  dhara  / tebhyobhavan   mahatsutram yallimgarh  paricaksate  // (30)  Sarvatmakarh  tat   sarhproktaih suksmadehoSyamatmanah  / avyaktarh  karano  dehah sa  coktah  purvameva  hi  // (From  this  primordial  principle  the  five  elements (pancabhutas)  were  born.  The  first  of  these  is  ether which  is  the  element  of  sound  because  sound  travels through  ether  (sabda-tanmatra-rupa).  Then  air  (vayu) gave  rise  to  the  sense  of  touch  and  so  air  is  called spaiiarupa.  This  vayu  again  gave  rise  to  Agni  (Vayo- ragnih).  Then  came  water  which  corresponds  to  the sense  of  taste  ( rasarupa) .  From  water  came  earth  which is  gandharupa  (the  source  of  smell)  (Udakadbhumih). Akasa  (ether)  has  only  one  guna,  namely  sound.  Vayu (air)  has  two  gunas — Sabda  and  Sparsa  (Sound  and touch) .  Agni  has  three  gunas :— rupa,  sabda  and  sparsa. Jalam  (water)  has  four  gunas — sabda,  sparsa,  rupa,  and rasa.  The  last  element — earth — has  five  gunas — sabda, sparsa,  rupa,  rasa  and  gandha.  From  these  five  tanma- tras  is  born  the  linga-sarlra  or  suksma-sarlra). ( 31 )  Yasmin  jagadbljaruparh sthitam  lingodbhavo  yatah  / tatah  sthulani  bhutani pancikaranamargatah  // (32)  Pancasamkhyani  jayante tatprakarastvathocyate  / purvoktani  ca  bhutani pratyekarh  vibhajeddvidha  // (The  jagat  ( universe)  remained  in  embryo  form  ( blja- rupa)  in  these  pancatanmatras.  Then  by  the  process  of Pancikarana  all  the  gross  material  objects  were  created. These  pancabhutas  were  first  divided  into  two  (each was  divided  into  two).  Then  by  a  process  of  the  combi- nation of  these  ten  parts  different  substances  were  born as  detailed  in  the  following  stanzas. (33)  Ekaikarii  bhagamekasya caturdha  vibhajed  gire  / svasvetaradvitiyarhse yojanat  panca  panca  te  // ( Each  half  of  each  of  these  five  bhutas  is  again  subdi- vided into  four  parts.  These  1  /8  parts  are  joined  to the  other  halves  and  by  combining  them  in  other  fractions the  material  bodies  (sthulas  arlras)  of  all  beings  are made). (34)  Tatkaryam  ca  viraf  dehah sthuladeho  yamatmanah  / pancabhutas  thasatvariis  aih srotradinam  samudbhavah  // Viratdeha  (Cosmic  body)  is  the  sum  total  of  these  indi- vidual material  bodies.  The  inner  conscience  and  bodily organs  like  ear  etc.  originate  from  the  gentle  and  pure aspects  of  the  five  elements. (35)  Jnanendriyanam  rajendra  ! pratyekarii  militaistu  taih antahkaranamekarh  syad vrttibhedaccaturvidham  // (36)  Yada  tu  samkalpavikalpakrtyam tadabhavettanmana  ityabhikhyam  / syad  buddhisarhjiiam  ca  yada  pravetd suniscitarh  sariisayahlnarupam  // (37)  Anusandhanarupam  ta- ccittam  ca  parikirtitam  / aham  krtyatmavrttya  tu tadahamkaratarii  gatam (Antahkarana,  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  aharhkara) . (38)  Tesarii  rajomsairjatani Kramat  karmendriyani  ca  / pratyekarii  militaistaistu prano  bhavati  pancadha  // (39 )  Hrdi  prano  gudespa.no nabhisthastu  samanakah  / kanthades  epyudanassyad- vyanah  sarvasariragah  // (From  the  coarse  (rajasic)  aspects  of  the  five  sense- organs  originate  the  five  organs  of  action  like  word, foot,  hand,  excretory  and  the  genital  organ,  and  also the  five  pranas  (breaths)  called  prana,  apana,  samana, udana  and  vyana.  Prana  is  located  in  the  heart,  apana in  the  anus,  samana  in  the  nabhi  (navel)  udana  in  the throat  and  vyana  all  over  the  body) . (40)  Jnanendriyani  pancaiva pancakarmendriyani  ca  / pranadi  paficakarii  caiva dhiya  ca  sahitam  manah  // (41)  Etat  suksmasarlrarh  syan mama  lingam  yaducyate  / Tatra  ya  prakrtih  prokta sa  rajan  dvividha  smrta  // (Organs  of  knowlege  5,  of  actions  5,  and  pranas  5,  and buddhi  1 ,  mind  1 ,  the  body  is  composed  of  these  1 7 factors).  This  forms  the  Suksmasarira  whose  prakrti is  two-fold  (as  mentioned  below). (42 )  Satvatmika  tu  maya  syad- avidya  gunamisrita  / svasrayarh  ya  tu  sarhrakset    i sa  mayeti  nigadyate  // One  is  pure  maya  and  the  other  is  avidya  possessing properties). (43)  Tasyarii  yat  pratibirhbariisyad- bimbabhutasya  cesituh sa  Isvarah  sama.khya.tah svasrayajnanavan  parah  // (44)  Sarvajnah  sarvakarta  ca sarvanugrahakarakah  / avidyayarh  tu  yat  kimcit pratibiihbarh  nagadhipa  // IYAM 335 JAGATl (Brahmacaitanya  reflected  in  this  maya  is  Isvara (God).  That  Isvara  is  the  same  as  the  atman  (soul), brahman  absolute,  creator  of  everything,  omniscient, and  the  cause  of  all  blessings.  The  soul  reflects  to  a small  extent  in  avidya  also) . (45)  Tadeva  jivasamjnam  syat sarvaduhkhasrayarh  punah  / dvayorapiha  sarhproktam dehatrayamavidyaya  // (This  jlva  is  the  receptacle  of  all  sorrows.  Due  to vidya  and  avidya  both  get  three  kinds  of  bodies) . (46)  Dehatrayabhimanacca- pyabhunnamatrayarh  punah  / prajnastu  karanatma  syat suksmadehl  tu  taijasah  .// (47)  Sthuladehi  tu  visvakhya- strividhah  parikirtitah  / cvamisopi  samprokto jivasutraviratpadaih  // (48)  Prathamo  vyastirupast-j samastyatma  parah  smrtah  / sa  hi  sarvesvarah  saksat jivanugrahakamyaya  // (49)  Karoti  vividharii  visvarh nanabhogagrayam  punah  / macchaktiprerito  nityarh mayi  rajan  prakalpitah.  // He  who  is  attached  and  is  proud  about  the  material body  is  called  Visva;  he  who  attaches  importance  to the  subtle  body  is  called  Taijasa,  and  he  who  is  aware of  the  causal  body  is  called  Prajfia.  The  jlva  is Vyas{isvarupa  (has  individuality)  but  Isvara  is Samastyatmaka  (embraces  all  the  jivas ).  Isvara  works impelled  by  my  power) . IYAM.  lyam  in  Malayalam  means  the  metal  lead.  A  metal formed  out  of  the  dirt  in  river  Ganga.    (See  Irimpu) . J  (51) .  This  letter  means  jaya  ( victory) .  (Agni  Purana, Chapter  348) . JABALA.  The  mother  of  the  hermit  Satyakama.  (For details  see  under  Satyakama) . jABALI  I.  A  famous  hermit.  In  Mahabharata,  Anu- sasana  Parva,  Chapter  4,  Stanza  55,  it  is  stated  that Jabali  was  one  of  the  sons  of  ViSvamitra.  They were  expounders  of  the  Vedas.  Though  he  was  the  son of  Visvamitra  his  life  was  mostly  connected  with  Va- sistha. The  Puranas  do  not  make  it  clear  how  this  son of  Visvamitra  happened  to  fall  into  the  circle  of  Vasi- stha who  was  a  foe  of  Visvamitra.  He  was  one  of  the seven  spiritual  advisers  of  King  Daxaratha.  It  is  men- tioned in  Valmiki  Ramayana,  Balakanda,  Sarga  48  that eight  hermits  such  as  Suyajna,  Vamadeva,  Jabali, Kasyapa  Vasistha  and  others  lived  in  Ayodhya.  in  the palace  of  the  King  Dasaratha. When  Bharata  went  to  the  forest,  to  bring  Sri  Rama back  to  Ayodhya,  Jabali  also  followed  him.  Jabali argued  with  Sri  Rama,  using  several  arguments,  to  make him  return  to  Ayodhya.  These  arguments  made  Sri Rama  angry.  But  he  was  pacified  by  the  consoling  words of  Vasistha.  (Valmiki  Ramayana,  Ayodhya  Kanda). Jabali  comes  in  the  line  of  disciples  of  Vyasa.  Vyasa 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  Devadarsa,  and  Pathya.  The  disci- ples of  Devadarsa  were  Magadha,  Brahmabali,  Saut- kayani  and  Pippalada.  Pathya  had  three  disciples. They  were  Jabali,  Kumuda  and  Saunaka.  Of  these Jabali  was  a  famous  expounder  of  Atharvaveda.  (Visnu Purana,  Arhsa  3). JABALI  II.     Son    of    Rtadhvaja,    a  hermit.   (See  under Visvakarma,  Para  2) . JABALI  III.  A  hermit.  The  descendants  of  this  hermit also  are  knt>wn  by  this  name.  Jabali  who  performed penance  on  the  mountain  of  Mandara  had  several  disci- ples. While  Jabali  was  going  along  the  forest  he  saw  a  young man  of  handsome  appearance  engaged  in  penance  on the  shore  of  a  lake.  Jabali  wanted  to  know  about  him and  his  penance.  But  as  the  young  man  was  in  deep meditation  Jabali  had  to  wait  there  for  several  years. At  last  the  young  man  awoke  from  his  meditation  and told  Jabali  the  secrets  of  devotional  meditation  and  con- templation of  Krsna.  The  remaining  life  of  Jabali  was spent  in  the  worship  of  Krsna,  in  consequence  of  which in  the  next  birth  he  was  reborn  as  a  cowherdess, named  Citragandha  in  the  house  of  the  cowherd  Pra- canda.  (Padma  Purana,  Patala  Khancla,  Chapters 30,'  72  and  109) . JABALI  IV.  A  hermit.  The  intensive  penance  of  this hermit  compelled  Indra  to  depute  the  celestial  maid Rambha  to  hinder  it.  Jabali  became  a  prey  to  the  entice- ment of  this  heavenly  beauty  and  a  daughter  was  born to  them.  This  damsel  was  carried  away  by  the  King Citrangada.  The  hermit  Jabali  cursed  Citrangada  to become  a  leper.  (Skanda  Purana.  Chapters  3,  143, and  144). JADA.  An  immoral  brahmin.  Jada,  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  Pisaca.  After  his  death  his  son,  who  led  quite  a moral  life  went  to  Kas  I  ( Banares)  to  perform  his  father's obsequies,  and  at  the  particular  spot  where  his  father was  living  as  Pisaca  the  son  recited  Chapter  3  of  the Gita,  on  hearing  which  Jada  got  released  from  his  state as  Pisaca.  (Padma  Purana,  Uttarakhanda  and  Mar- kandeya  Purana) . JAGANNATHA  'PAIilDITA.  A  very  powerful  and  ruthless literary  critic  in  Sanskrit.  He  lived  between  1590  and 1665.  He  is  also  known  as  Panditaraja  (King  of  scho- lars) .  His  most  important  and  well-known  work  is Rasagangadhara.  To  this  day  it  remains  as  an  invalu- able treasure  in  rhetorics.  (Alankara  Sastra). His  poetic  theory  is  "Ramaniyarthapratipadakah  Sabdah Kavyam".  (Words  which  convey  beautiful  meanings constiiute  poetry).  He  vehemently  opposed  trie  dhvani vada  (suggestive  words  and  phrases  conveying  more meanings  produce  more  rasa  than  they  literally and  apparently  appear  to  carry).  Citramlmarhsa- Khandana  is  another  work,  of  the  Panditaraja.  In this  work  another  rhetorician  named  Appayadiksita  is strongly  criticised.  The  allegoric  poem,  "Bhaminivila- sam",  is  supposed  to  have  been  written  by  this  great rhetorician  based  on  the  untimely  death  of  his  wife, Bhamini.  He  has  also  written  five  other  works,  the  five Laharls  [Gangalaharl  etc]. JAGATl.  One  of  the  seven  horses  which  draw  the  cha- riot of  Surya.  Gayatrl,  Brhati,  Usnik,  Jagati,  Trstubh, Anustubh  and  Paiikti  are  the  seven  horses.  (Visnu Purana,  Part  II,  Chapter  8). JAGRAT 336 JAGRAT jAGRAT.  According  to  the  vision  of  Rsis  or  sages,  every living  being  has  four  states.  They  are  Jagrat  (waking state),  Svapna  (dream),  Susupti  (profound  sleep)  and Turiya  (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)  jfdgrat.     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  understand- ing.   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  Jagrat  to Svapna  and  from  Svapna  to  Jagrat  as  a  fish  which    goes from  one  shore  to  the  other  without  touching   anything. For  an  individual  soul  the  state  of jagrat  is  only  one    of the    four    states.    So   we    cannot  give  the    verdict  that the    state    of  Jagrat    alone     is  real  and  all  the  rest  are unreal."  The  individual  sou!  which  is    in    the  state   of Jagrat   enjoys    the    outer   world   and   so    it    is   'bahih- prajna'  (external — knowing").    In  this    state    the    indi- vidual   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  Jagrat   enjoys  the  external world  with  these  organs  and  faces.  The  soul  in  this  state is    called    'Vaisvanara'.  This  state  is  experienced  by  all the  human  beings  of  the  world  and  so  it  is  called  Vais- vanaras1  (Brhadaranyaka,  Mandukyopanisad) . 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 Jagrat  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)  Ahankara  (egoism)    Buddhi    (reason)    and manas  (Mind)  will  be  working.  See  what  the  author   of Upanisad  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   ex- treme delight  where  there  is  no  joy    or   delight    or    ex- i  (a)  Tadyatha  mahamatsyasya  ubhe  kule  anusarhcaratah Purvam  caparam  caivaih  evavam  purusah  etavubhavantau aousamcarati  svapnantam  buddhantam  ca.  (Brhadaranya- ka). (b)  Jagaritasthano      bahihprajnah     saptangah     ekoDavimsati- mukhah  sthulabhukvaisvanarah.  (Mandukyopanisad) 2  (a)   Sa  yatra   prasvapityasya    lokasya   sarvato    matramupadaya svayam   vihatya  svayarh  nirmaya  svena   bhasa  svena  jyotisa  prasva- pityatrayaib  purusah  svayam  jyotirbhavati  (Brhadaranyaka). (b)  Atraiva  devah  svapnamahimaDam  anubhavati  yad drstam  drstam  anupasyati  srutam  srutamevartham anusrnoti.  Dasadigantaraisca  pratyanubhutam  punah punah  pratyanubhavati,  drstam  cadrstam  casrutam  ca srutam  canubhutam  ca  ananubhutarh  ca  saccasacca sarvam  pasyati  sarvarii  pasyati.  (Prasnopanisad) . treme  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  through- out 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.2 3)  Sufupti.     The  third  state    of    the  individual   soul    is susupti  (profound   sleep).  The   soul    alone    is   active  in this  state.    In   susupti   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 'Prajna'  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 Pranamayakosa    (the    chest     of  the   life-breaths),    the manomaya  ko'a  (the  cask  of  mind)    and    Vijnanamaya Kosa,  the  chest  of  knowledge  orunderstanding.  The  mind, the  sense  organs,  Suksmasarira  (the    suble    body)    and the   actions   are   the     items   which  could  abandon  the connection   with  jivatma    (individual    soul).   In    sleep the  jivatma  separating  all  its  connections,  for    the    time being,  with  these  items  absorbs    itself  in    the  Brahman. See  what  the  author  of  the   Upanisad    says   about    the state  of  Susupti  (Sleep).3    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  nadi,  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 4)  Turiyam.     In  the  state  of  Turiya  the  Jivatma   alone is  active.    The  individual  souls  which  abide  in  creatures are  another  aspect  of  Brahman.    Everything  said   about Brahman    can  be  said  about  the  jivatma  in  the  state  of profound  sleep.    But  the  bliss  that  we  enjoy  in   sleep    is not  remembered    in    the    stale  of  activity.     The   same bliss    that  we  enjoy  in  profound  sleep  could  be  enjoyed (c)  Sa  yatha  maharajo  janapadad  grhitva  sve  janapade  yatha- kamarh  parivartate,  evamevaisa  etat  pranan  grhitva sve  sarire  yathakamam  parivartate  (Brhadaranyaka)  . 3  (a)   Yatra  svapno   na  karhcana  kamarii   kamayate   na   kancana svapnam  pasyati  tat  susuptam  susuptasthane  ekibhutah prajnanaghanam  cva  anandamayarii  hi  anandabhukceto- mukhah  prajnah.  (Mandukya,  Tritlya  pada). (b)  Saptasthanontah  prajfiah  saptangah  ekonavimSatimukhah praviviktabhuk  taijaso.  (Dvitiyapada  Mandukya) 4  Tadyathasminnakase  syeno    va  suparno  va  viparipatya  srantah sarhhatya   paksau    sarhlayayaiva      dhriyata    cvam    ayarh     purusah etasma  antaya  dhavati,  yatra  supto  na  kaiiicana  kamarh  kamayate  no kaiiicana  svapnam  pasyati. (Brhadarankyaa) JAGUDA 337 JAIMINI  I in  the  state  of  samadhi  (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  jlvatma  (individual  soul)  was  recognized. But  in  the  Brhadaranyaka  only  three  states  of  the jlvatma  are  mentioned. Immersion  of  the  individual  soul  by  the  yogin  in  the universal  soul  Brahman  in  the  state  of  jagrat  or activity  is  called  Turlya.  The  individual  soul  which is  in  the  state  of  Turlya,  is  described  as  follows  in  the Chandogyopanisad. "The  jivatma  which  is  in  the  state  of  Turlya  is  not conscious  internally.  He  whose  inner  consciousness  is active  is  Taijasa.  He  is  not  bahihprajfia  (conscious  of 'the  outer  world) .  Bahihprajna  is  Vaisvanara.  He  is not  a  combination  of  Taijasa  and  Turlya.  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  it. It  is  the  supreme  reality,  the  one  without  a  second (dvaita) .  This  is  the  state  of  Turlya.1 Vaisvanara  is  called  the  soul  with  annamayakosa  (the material  body) ,  Taijasa,  the  soul  with  Pranamayakos  a ( the  sheath  of  the  life  breaths) ,  Prajna,  the  soul  with Vijnanamayakosa  (the  sheath  of  understanding)  and Turlya,  the  soul  with  anandamayakosa  (the  chest  of bliss). JAGUDA.  A  country  in  ancient  India.  In  Mahabharata, Vana  Parva,  Chapter  51,  Stanza  25,  it  is  mentioned that  the  King  of  this  country  took  part  in  the Rajasuya  (royal  consecration)  performed  by  Yudhi- sthira. JAHNAVI.     The  river  Ganga.    (See  under  Jahnu). JAHNU.     A  hermit  King  born  in  the  family  of  Puru. 1)  Genealogy.     Descended  from  Visnu  in    the   following order  : — Brahma — Atri — Candra — Budha — Pururavas Ayus — Nahusa — Yayati — Puru — Janamejaya — Pracinvan — Pravlra — Namasyu — Vitabhaya — Sundu —  Bahuvidha -  Sarhyati  —  Rahovadi  —  Raudrasva  —  Matinara — Santurodha — Dusyanta — Bharata — Suhotra — Brhatputra — Ajamidha — Jahnu. Ajamidha  had  three  wives,  Dhumini,  -NllI  and  Kesini. Rksa  was  born  from  Dhumini,  Dusyanta  and  Para- mesthi  from  Nil!  and  Jahnu  from  Kes  in!.  The  descen- dants of  Jahnu  are  called  the  Kusikas.  Jahnu  handed over  his  kingdom  to  his  son  Balakasva  and  went  to perform  penance.  Kusika  was  the  son  of  Balakasva. 2)  Drank  up  the  river  Ganges.     The    river   Ganga,    which flowed     through    the    earth    in     accordance    with    the request   of  Bhagiratha,    submerged     the   hermitage   of Jahnu.    Jahnu    became   angry   at    this   haughtiness   of Ganga  and  drank  up  the  river,  but  at    the    entreaty   of Bhagiratha    pushed    Garigadevi     out    through    his   ear. (See  under  Ganga) .    From    that   day   onwards     Gahga got  the  name  Jahnavi. JAHUSA.  A  King  of  the  period  of  Rgveda.  It  is  stated  in Rgveda,  Mandala  1,  Anuvaka  17,  Sukta  116,  that when  this  King  was  surrounded  by  enemies  once,  the Asvinidevas  got  him  into  their  chariot  and  through easily  passable  ways  took  him  to  the  top  of  a  mountain. JAIGlSAVYA.     A  hermit  who  attained  salvation  by    the strength  of  his  penance. It  is  stated  in  Harivarhsa  Chapter  18,  that  three daughters,  Apama,  Ekaparna  and  Ekapatala  were born  to  Himalaya  by  Mena  and  the  hermit  Devala married  Ekaparna  and  the  hermit  Jaiglsavya  married Ekapatala.  In  Mahabharata,  Sand  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  Yudhisthira  about  the  glory  of  Siva.  (M.B. Anusasana  Parva,  Chapter  18,  Stanza  37). There  is  a  story  about  how  this  hermit  Jaiglsavya attained  the  world  of  Brahma.  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 Jaiglsavya  bathing  there.  Devala  had  gone  when Jaiglsavya  was  in  the  hermitage.  How  did  he  reach the  sea  before  Devala  ?  Devala  filled  the  pot  and returned  thoughtful.  When  he  reached  the  hermitage Jaiglsavya  was  there.  After  this  Devala  travelled through  the  world  of  the  inspired  sages.  Wherever  he went,  he  saw  Jaiglsavya.  He  asked  the  inspired sages  how  it  was  possible.  They  praised  the  attain- ments, Jaiglsavya  had  obtained,  by  his  'tapas' (penance) .  Finally  in  the  sight  of  everybody,  Jaiglsavya flew  to  the  world  of  Brahma.  (M.B.  Salya  Parva, Chapter  50). It  is  mentioned  in  Mahabharata,  Sabha  Parva,  Chapter 11,  Stanza  24,  that  this  hermit  Jaigisavya  sits  in  the palace  of  Brahma  and  carries  on  meditation  and  con- templation on  Brahma. 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,  Vaisampayana  and  Suka  were  the  five  important disciples     of  Vyasa.    Of  these   Suka   was    the   son  of Vyasa.       In   Devi    Bhagavata,   it   is     mentioned    that Vyasa  had  other  disciples  also  in    his   hermitage,    such as   Asita,  Devala    and    others.  The  five  disciples  men- tioned first  gave   publication    to    the    work   of  Vyasa called  'Java',   which    was   the    original   of  the    Maha- bharata.   Vaisampayana     and    Jaimini      made    some additions    to   the   work   'Jaya'.     In  Sanskrit    there    is another  book  called  Jaimini    Bharata,    which    contains only  AJvamedha  Parva.    (See  under  Guruparampara) . 2)  Other  details.      (1)  It    is   mentioned  in   Brahmanda Purana,    Chapter    1    that   Brahmanda     Purana   is    the story   told    by  Jaimini    to   Hiranyanabha     at    Naimi- saranya. (2)  Jaimini  was  present  at  the    sarpasatra    (sacrifice  to kill     serpents)      of  Janamejaya.     (M.B.     Adi    Parva, Chapter  53,  Stanza  6) . (3)  Jaimini  had    been    a   member   of  the    council   of i  Nantah  prajnam  na  bahihpraj  fiam  nobhayatah  prajnarh  na  prajiianaghanam  na  prajnarb  naprajnam  adrsfam  avyahi agrahvam  alaksanam  arintyam  avyapadesyam  ekatmapratyayasararn  prapanropasamam  santarh  sivam  advaitaiii  caturtham  manyate  sa sa  vijiieyah. aryam atma. JAIMINI  II 338 JALAPRALAYA Yudhisthira.    (M.B.  Sabha  Parva,   Chapter   4,    Stanza 11). (4)   This  hermit  visited  Bhisma  in    his    bed   of  arrows during    the  Bhfxrata  Battle.  (M.B.  Santi  Parva,  Chapter 46,  Stanza  7). JAIMINI  II.  The  priest  of  Subahu  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  Purana, Chapter  94). JAITRA.  A  son  of  Dhrtarastra.  It  is  mentioned  in Mahabharata,  £alya  Parva,  Chapter  26,  Stanza  14, that  he  was  killed  by  Bhlmasena  in  the  battle  of Bharata. JAITRAM  I.  ThechariotofKingHariscandra.lt  was by  driving  in  this  chariot  that  the  King  carried  out  the conquest  of  countries.  (M.B.  Sabha  Parva,  Chapter  12, Stanza  12). JAITRAM  II.  The  conch  of  Dhrstadyumna.  (M.B. Salya  Parva,  Chapter  61 ). JAJALI.  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.  Jajali  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  Tula- dhara, the  merchant  of  Kasi  was  more  virtuous  than he. Hearing  this  Jajali  went  to  Kasi  and  saw  Tuladhara. Tuladhara  greeted  him  gladly  and  they  talked  for  a long  time.  Jajali  understood  that  Tuladhara  was  far more  virtuous  than  he.  So  he  sought  advice  from Tuladhara  and  thus  Jajali  obtained  heaven.  (M.B. Santi  Parva,  3  Chapters  from  261) . JALA.  A  deity  of  water.  In  Mahabharata,  Sabha  Parva, Chapter  11,  Stanza  20  it  is  mentioned  that  this  deva was  a  luminary  in  the  durbar  of  Brahma. JALA.  A  tributary  of  river  Jamuna.  The  King  Usinara performed  a  yaga  (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  Saka  island.  The  famous country  known  as  Kumudottaravarsa  is  near  this mountain.  (M.B.  Bhisma  Parva,  Chapter  11,  Stanza 25). JALADHARA.  A  mountain  in  Sakadvlpa  (The  island ofSaka).  (M.B.  Bhisma  Parva,  Chapter  11,  Stanza 16). JALADHI.  The  crocodile  which  is  the  conveyance  of Varuna.  It  is  mentioned  in  Vamana  Purana,  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  Paundraka,  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  Varuna  is  the  black  crocodile  called 'Jaladhi',  born  from  the  ear-wax  of  Rudra,  and  having divine  power  of  movement.  The  conveyance  of  Vaisra- vana  (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  Ambika.  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  Adityas are  chariots  yoked  with  horses  and  camels.  The  convey- ances of  the  Vasus  are  elephants,  men  for  Yaksas,  ser- pents for  Kinnaras,  and  horses  for  the  ASvinldevas.  The Maruts  of  fearful  appearance  have  deer  as  conveyance. The  Vidyadharas  have  parrots  for  conveyances.  An asura  called  Andhaka  has  a  chariot  with  thousand  posts as  his  vehicle.  Prahlada  had,  as  conveyance  a  divine chariot  of  gold  and  silver  yoked  with  eight  white  hor- ses and  elephant  for  Virocana,  horse  for  Kujambha, divine  chariot  yoked  with  yellow  horses,  for  Sankukarna, elephant  for  Hayagriva,  chariot  for  Maya,  Great  serpent for  Dundubhi,  Aeroplane  for  Sarhbara  and  lion  for Aya;'sariku. JALANDHAMA.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Stanza  57). JALANDHARA.  A  mightly  and  valiant  Asura.  Khadga- roma  was  his  charioteer  and  Vrnda  was  his  wife. Jalandhara  was  the  grandson  of  the  sea  of  Milk.  Once he  met  with  the  headless  Rahu,  who  said  to  Jalandha- ra, the  whdle  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  Visnu  were  defeated  and  Visnu  was  taken captive  and  hidden  under  the  sea.  Finally  Paramasiva went  to  fight  with  the  Asura.  In  the  fight  Jalandhara was  killed  and  Visnu  was  rescued.  (Padma  Purana, Chapters  3  to  5) .  For  further  details  see  under  Maya- si  va. JALAPADA.     See  under  Devadatta  I. JALAPRADANIKA  PARVA  A  sub  section  of  Stri Parva,  of  the  Mahabharata.  This  sub  section  comprises of  Chapters  1  to  15  of  Stri  Parva. JALAPRALAYA.  In  all  the  Asiatic  Puranas,  reference to  an  ancient  great  flood,  with  slight  changes  occurs. According  to  Hindu  Puranas  this  great  flood  took  place before  Mahavisnu  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  Avatara) .  This  story  occurs  in  the Babylonian  literature  also.  The  book  'Gilgamish'  which is  as  old  as  the  Rgveda,  is  considered  to  be  the  oldest in  the  world.  The  theme  of  the  Gilgamish  is  the  travel JALAPRALAYA 339 JAMADAGNI 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  twenty- thousand  other  tablets,  all  of  which  were  in  good  condi- tion. This  library  was  built  by  the    King   Asurbanipal in   7th    century  15. 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&  urbanipal  and  the  national  and    the international   language    of  the    time.  Another  copy  of this  great  work  was  discovered  on  the  bank  of  the   Eu- phrates,  where   the  capital  of  the  famous  King  Hamu- rabi  of  Ancient  Babylon   stood.    Later   discoveries   dis- closed   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  trans- late this   book  Gilgamish    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  diffi- cult 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  Utnapistim  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.  Utnapistim  said  that he  had  lived  in  'Shoorappak'  and  that  he  had  been  an ardent  devotee  of  'lya'  God.  When  the  gods  decided to  destroy  mankind  by  a  great  flood  the  God  lya  called his  devotee  Utnapistim  and  said  to  him  "You,  man  of shoorappak,  the  son  of  Urbartutu :  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  sub- merged 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.1 JALASANDHI  I.  One  of  the  hundred  sons  of  Dhrta- rastra.  Bhlmasena  killed  him.  (M.B.  Bhlsma  Parva, Chapter  64,  Stanza  33). JALASANDHI  II.     A  warrior  who  fought  on  the  side  of the  Kauravas    against  the  Pandavas.  He  was  present  at thesvayamvaraofPanca.il.    (marriage  of  Pafica.li) .  It  is mentioned    in     Mahabharata,    Drona  Parva,    Chapter 115,  Stanza  52,  that  he  was  killed    by    Satyaki    in    the battle  of  Bharata. JALELA.  An  attendant  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  46,  Stanza  16). JALESVARI.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  16) . JALEYU.  A  son  born  to  Raudrasva  the  son  of  Puru,  by a  celestial  woman  named  Mis  rakes  I.  Mention  is  made about  Jaleyu  in  Mahabharata,  Adi  Parva,  Chapter  94, Stanza  10. JAM.  It  means  gltam  (music).  (Agni  Purana,  Chapter 348). JAMADAGNI.  A  hermit  of  majestic  power.  He  was  the father  of  Parasurama. 1)  Genealogy.     Descended  from  Visnu  in   the   following order    are :  Brahma —  Bhrgu   —  Cyavana  —  Aurva  — Rclka — Jamadagni. 2)  Birth.     There  is  an  interesting  story  about  the   birth of  Jamadagni.  Gadhi  was  the  son  of  king  Kusamba.  A daughter    named    Satyavati   was   born    to  Gadhi.  The hermit  Rclka  giving  a  dowry   of  one    thousand  horses, each    with    one   black   ear,   married   Satyavati.  Once Satyavati  told  her  husband  that  herself  and  her   mother wanted  to  get  a  child  each.  After  the  sacrifice   of  obla-  • tions   to   Agni    (fire) ,    Rclka  took  two  parts  filled  with boiled  rice  and  gave  them  to   Satyavati,   with   mantras (spells) .    The   radiance    of  Brahma  was    invoked  into one  pot  and  the  radiance  of  Ksatra   was    invoked    into the   other.    The  hermit  had  asked  Satyavati  to  eat  the rice  into  which  the  radiance  of  Brahma   had    been  in- voked and  to  give  the  other  pot  to  her  mother.  But  the daughter    and   mother   changed    the  pots  secretly  and Satyavati  ate  the  rice  in  the  pot  into  which  Ksatra  radi- ance was  invoked  and  gave  the  pot  of  rice     filled    with Brahma-radiance   to  her  mother.  Both  the  women  con- ceived. As  the  qhild  grew  in  the  womb    the  radiance  of Brahma    shone  on   the   face  of  the  mother  and  Ksatra lustre   was   seen   on   the  face  of  Satyavati.  Rclka  asked Satyavati  for  the  reason.  She  admitted  the  secret  inter- change of  the  pot. Satyavati  and  her  mother  both  delivered  at  the  same time.  Satyavati  got  the  son  Jamadagni,  who  was  the embodiment  of  Ksatra  tejas  and  the  child  with  Brahma tejas  born  to  the  mother  was  Visvamitra.  Therefore,  in some  Puranas  Visvamitra  is  described  as  the  uncle  of Jamadagni  whereas  in  some  others  they  are  said  to  be brothers.  (Brahmanda  Purana,  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 Iksvaku.  He  saw  Renuka    the   beautiful   daughter     of King  Prasenajit  and  fell  in  love  with  her.  He  requested Prasenajit  for  the  hand  of  Renuka.  The    King,   without raising   any   objection   gave   his    daughter  Renuka   in marriage  to  Jamadagni.  The  couple  came  to  the     bank i  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". JAMADAGNI 340 JAMADAGNI of  the  river  Narmada  and  erecting  a  hermitage  began 'tapas'  (penance)  .  Four  sons,  Rumanvan,  Suhotra,  Vasu and  Visvavasu  were  born  to  Jamadagni  by  Renuka. (Brahmanda  Purana,  Chapter  58 ) . 4)  The  birth  of  Parusu  rama.  Because  of  the  wickedness of  the  Ksatriya  Kings,  the  goddess  Earth  became miserable.  She  made  a  representation  to  Brahma  who took  her  to  the  sea  of  Milk  and  told  Mahavisnu  every- thing. Mahavisnu  promised  to  take  an  incarnation  as the  son  of  Jamadagni  and  destroy  all  the  wicked  Kings. Accordingly  Renuka  gave  birth  to  Parasurama,  who was  an  incarnation  of  Mahavisnu.  (Brahmanda  Purana, Chapter  59). 5)  Jamadagni  getting  the  bow   of  Visnu.     Once  the  devas (gods)  desired  to  know  who,    of  Siva   and   Visnu    was the   more    powerful.    They    informed  Brahma  of  their desire.  Brahma  asked  Visvakarma  to  make  two  tremen- dous bows.    He    gave    one    to  Siva    and    the   other    to Visnu.  The  bow  which  Visnu  got  was  known  as  Vaisna- vacapa    and    that    which    Siva    got     was    known    as Saivacapa.  After  this    Brahma   caused  enmity   between Siva  and  Visnu.  A  terrible  battle   ensued    between  Siva and    Visnu.     After   a    while    the     Saivacapa   became less  effective.  At  the  request  of  the  devas,  the  fight  was stopped.  The  devas  decided  that  Visnu  was  superior    to Siva,     in    power.    Siva    got    angry  at  this  decision  and gave   his   bow  to  Devarata  Janaka,  the  King  of  Videha. It   was    this  bow  that  Sri    Rama  broke  at  the   marriage of  Slta. Seeing  that  Siva  had  given  away  his  capa  (bow) Mahavisnu  gave  his  bow  to  his  devotee,  the  hermit Rcika.  That  Vaisnava  capa  was  given  to  Jamadagni by  Rcika.  Thus  the  famous  Vaisnava  capa  arrived  at the  hermitage  of  Jamadagni.  (Valmiki  Ramayana, Bala  Kanda,  Sarga  75) . 6)  Renuka  was   killed.     Parasurama    became     fourteen years  old.    Jamadagni   went   to   the     forest    to   gather fruits,  roots  etc.  After    completing   the   cleansing   work of    the  hermitage,    leaving   Parasurama   in  the    forest, Renuka  went  to  the  bank  of  the  river  Narmada  (Reva) to  fetch  water.    When    she   reached    the    river,  Karta- viryarjuna   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 ofSalva   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 Renuka  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   Parasurama   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,  Parasurama  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.  Paras  urama's  request was  that  his  mother  should  be  brought  to  life  again. The  hermit  was  pleased  and  he  brought  Renuka  to life  again.  (Brahmanda  Purana,  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  Kartavlryarjuna,    with his   minister  Candragupta   and   some   attendants    had been  hunting  in  the  forests  on  the    banks   of  the    river Narmada.  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:>ila 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 Susila  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   Susila    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.    Candra- gupta got  angry  and  struck  him  to  death,    and  took  the cow  to  the  palace,  in  the  capital  city  of  Mahismatl. After  waiting  for  a  long  time,  Renuka  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^urama  with   Akrtavrana    and other  disciples   came    there.    When   she    saw    her    son Parasurama,    she    beat    her    breast    twentyone   times1 and  cried.  Parasurama,    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  'Ksatriya  Kings.  After  that   they    took    the   dead body  of  Jamadagni  and  placed  it  on  fire,  and  began    to sing  the  song  of  Visnu.  Then    the    hermit  Sukra  came by    that   way  and   with   the     help    of     Mrtasanjivani brought  Jamadagni  to  life  again.  The  lost    cow    Susila also  returned  without   her   calf.     (Brahmanda    Purana, Chapter  69;  M.B.  Sand  Parva,  Chapter  49)  . 10)  Death  of  Jamadagni.  Parasurama  and  Akrtavrana went  to  the  city  of  Mahismatl  with  the  intention  of bringing  the  calf  of  Susila  back.  They  stood  at  the gate  of  the  city  and  challenged  Kartavlryarjuna  for  a i  Seeing  his  mother  beating  her  breast  twentyone  times,  Bhiirgava  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  Ksatriya  Kings  twentyone  times."  Bhargava  Rama  took  an  oath  thus,  to  his  mother. JAMAGHA 341 JAMBAVAN fight.  Kartavlryarjuna  came  out  with  his  army.  In the  battle  which  ensued,  Kartavirya  and  his  sons  and most  of  his  warriors  fell  dead.  Parasurama  and Akrtavrana  returned  with  the  calf.  Jamadagni  asked Parasurama  to  go  to  Mahendragiri  and  do  penance  in order  to  mitigate  the  sin  of  killing  a  large  number  of people.  When  Parasurama  had  gone  for  penance, Surasena  a  son  of  Kartavlryarjuna  came  with  his  men to  the  hermitage,  cut  off  the  head  of  Jamadagni  and took  it  away.  Parasurama  and  the  disciples  of Jamadagni  placed  the  dead  body  of  Jamadagni  on  the pyre  and  burnt  it.  Renuka  jumped  into  that  fire  and died.  After  this  Parasurama  began  his  twentyone tours  for  the  extermination  of  the  Ksatriya  Kings. (Brahmanda  Purana,  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  Rclka. (M.B.  Adi  Parva,  Chapter  66,  Stanza  45) . (3)  Jamadagni  was    one   of  the   hermits,    who   visited Sri  Rama  on  his  return   from  forest   life.    The    hermits who  came  to  Ayodhya  from  the  North   were,    Kasyapa, Bharadvaja,     the     Sanakas,     Sarabhariga,      Durvasas, Matanga,    Vibhandaka,    Tumburu    and    the    Saptarsis (the  seven  hermits) .  Uttara  Ramayana) . (4)  Jamadagni  was  present    at   the  Janmotsava  (birth celebration)  of  Arjuna.    (M.B.  Adi  Parva,  Chapter  122, Stanza  51) . (5)  This   hermit    is  a   luminary   in   the    assembly  of Brahma.  (M.B.  Sabha  Parva,  Chapter  11,  Stanza  22). (6)  During    the    time   of  the   battle   of  Maha.bha.rata, Jamadagni   entered   Kuruksetra   and  advised  Drona  to stop  the   battle.      (M.B.    Drona    Parva,    Chapter    190, Stanza  35) . (7)  Jamadagni    once   delivered    a   speech   on  the  bad sides  of  accepting   rewards,    to   the   King    Vrsadarbhi. (M.B.  Anusasana  Parva,  Chapter  93,    Stanza  44) . (8)  Jamadagni    vowed   that    he   was   innocent  in  the affair  of  the  stealing  of  Agastya's   lotus.   (M.B.  Anusas- ana Parva,  Chapter  94,  Stanza  25   . 12)  The  Names  of  Jamadagni.  Arclka,  Bhargava,  Bhar- gavanandana,  Bhrguiiardula,  Bhrgusrestha,  Bhrguttama Rclkaputra  are  the  names  used  by  Vyasa  to  denote Jamadagni,  in  Bharata. JAMAGHA.     A  King  of  the   family   of  Yayati.   (Bhaga- vata,  Skandha  9) . JAMBAVAN.     A    monkey    of  extraordinary   might.    He was  the  minister  of  Sugriva.1 1)  Birth.  Wherl  the  troubles  and  hardships  caused  by the  wickedness  of  Ravana  became  unbearable  the goddess  Earth  and  the  Devas  approached  Brahma  for redress.  Brahma  took  them  to  the  sea  of  Milk.  Maha- visnu heard  everything  and  said  that  he  would  incarnate as  the  son  of  Dasaratha  and  would  kill  Ravana.  Brahma was  directed  to  create  monkeys  to  help  him  on  that occasion.  Accordingly  Brahma  created  Jambavan  and several  other  monkeys. 1  It  is  difficult  to  ascertain  whether  Jambavan  was  a  monkey    or monkey.    In  Malayalam  he  was  thought  of  as  a  monkey  from    ancient van  is  denoted  by  the  words  'Kapi'  (monkey)  and  Rksa  (bear). Sarga  17.  From  this  it  is  to  be  assumed  that  Jambavan  was  a  bear, make  the  gods  and  the  celestial  women  take  birth  as  monkeys  to wrong  to  consider  Jambavan  either  as  a  bear  or  as  a  monkey. 2  For  the  cause  of   his  forgetting   his    own    powers    see   under There  are  two  stories  about  the  birth  of  Jambavan  in  the Puranas. (1)  Brahma  sat  for  a    long    time    thinking    about    the creation  of  monkeys.    Then   he  wanted  to   yawn.,    for which  he  opened   the    mouth    and    instantly   Jambavan came  out  from  inside  Brahma   through  the  open  mouth. "I  have  already  created  Jambavan  the  noble    bear,  who jumped  out  of  my  mouth    when    I    yawned."    (Valmiki Ramayana,  Balakanda,  Sarga  17,  Stanza  6). (2)  One  day  time  of  Brahma  ended    and  the  night   had advanced  two  yamas  (six  hours) .  The    Madhukaitabhas born  of  the   ear-wax   of    Mahavisrm    began    to    create trouble  and  commotion  in  the  waters  of  the  great  flood. They  saw  a  lotus  oil  the  surface  of  water.  Seeing  Brahma in  it  they  challenged  him  for  fight.   Hearing  their  shout- ing  and  the   challenge   Brahma    became    afraid    of  the asuras.  His   middle   face  began    to   sweat.    The    sweat flowed  through  his  cheeks  and  reached  the  loins.  Jamba- van  came  into    being   from  that   sweat.    So  he  got  the name  Ambujata,  (born    from    the  water  of  sweat) .    As he  was  the   first   person   who    entered    the    country   of Jambunada  he   was   called  Jambavan.  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  Sri Rama  Jambavan  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).   Jambavan    had  wit- nessed all  the   incarnations   from  Matsya    to  Sri  Rama. (Kamba  Ramayana  Purva  Kanda) . 2)  Jambavan  and  the  incarnation  of  Sri  Rima.  During  the time  of  Sri  Rama  Jambavan  was  the  minister  of Sugriva.  It  is  stated  in  Valmiki  Ramayana,  Kiskindha Kanda,  Sarga  41,  that  Nila,  the  son  of  Agni,  Hanuman, Jambavan,  Suhotra,  Sarari,  Saragulma,  Gaja,  Gavaksa, Gavaya,  Susena,  Rsabha,  Mainda,  Dvivida,  Vijaya, Gandhamadana,  Ulkamukha,  Asanga,  Angada  and others  were  the  ministers  of  Sugriva. The  monkeys  who  went  to  the  south  in  search  of  Sita, reached  the  sea  shore.  The  question  was  how  to  jump over  the  sea  to  Lanka.  Each  of  them  came  forward  to show  his  ability  and  admitted  failure.  Finally  Jambavan called  Hanuman  to  him  and  advised  him  to  jump  over to  Lanka.  Hanuman  who  was  not  aware  of  his  own powers,2  refused.  Jambavan  told  him  about  his  birth, self-power,  attainment  of  boons  etc.  Hanuman  became convinced  of  his  powers  at  the  words  of  Jambavan  and jumped  over  the  sea  to  Lanka.  (Ramayana,  Kiskindha Kanda ) . 3)  Jambavan  and  the  incarnation  of  Vdmana.  Jambavan walked  round  Mahavisnu,  who  incarnated  as  Vamana to  curb  the  powers  of  Mahabali.  At  that  time Jambavan  was  immensely  strong.  But  by  the  time  of the  incarnation  of  Sri  Rama  his  strength  had  decreased much.  Hear  what  he  said  to  the  monkeys  who  as- sembled on  the  sea  shore  to  go  in  search  of  Sita. "My  abilities  in  olden  times  were  not  what  you  see now.  In  the  far  old  days,  I  had  walked  round  that a  bear.  In  some  of  the  Indian  languages  he  is  descri  bed  as  a period.  In  Valmiki  Ramayana,  which  is  the  original  work.  Jamba- Jambavan  is  called  Rksapurigava  in  Valmiki  Ramayana  Balakanda In  the  same  chapter  it  occurs  that,  it  was  the  aim  of  Brahma  to help    Mahavisnu    in    the    incarnation   of  Sri    Rama.   So  it    is   not Trnabindu  II. JAMBAVATI 342 JAMBtFDVlPA Eternal  Being  Visnu  when  he  measured  three  steps  at the  sacrifice  of  Mahabali.  Now,  I  am  very  old  and have  not  enough  strength"  to  jump  over  the  sea." (Valmlki  Ramayana,  Kiskindha  kanda,  Sarga  65) . 4)  Jambavan  and  the  incarnation  of  Sri  Kr,ma.     The    long- living  Jambavan  who    had    witnessed    nine   out   of  the ten  incarnations  of  Mahiivisnu    is   seen    in   connection with  the  precious  stone  Syamantaka,  in   the  incarnation ofKrsna.  The  Sun-god  gave   this  jewel  Syamantaka   to King  Satrajit.  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  Jambavan  killed  it  and  took    the  jewel. It  was  rumoured    that  Sri    Krsna    had   killed    Prasena and  taken  the  jewel.  So  Sri  Krsna   went    in    search    of the  jewel  to  the  forest,  defeated  Jambavan  and  took  the jewel,  and  returned  it  to   Satrajit.    Sri   Krsna   married Jambavati    the  daughter   of  Jambavan.      (Bhagavata, Skandha  10). 5)  Jambavan  became   old  for  ever.     At   the    time    of  the incarnation  of    Vamana,    Jambavan   was  very  strong and  valiant.  When  Vamana  brought  under   control  the three    worlds     by   measuring    three   steps    Jambavan travelled  throughout  the  three  worlds  carrying  the  news everywhere.      Within        three      moments     Jambavan 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    Mahameru,     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  Jambavan   became   old and  unable    to    carry   out   what  he   wished.     (Kamba Ramayana,  Yuddha  Kanda) . JAMBAVATI.  Daughter  of  the  famous  Jambavan.  Sri Krsna  went  in  search  of  the  famous  precious  stone Syamantaka  which  was  lost  when  Prasena  wore  it  and went  to  the  forest  for  hunting.  Krsna  found  it  in  the cave  of  Jambavan,  who  fought  with  him  and  was defeated.  Finally  he  gave  his  daughter  Jambavati  to Sri  Krsna  as  wife,  and  the  jewel  Syamantaka  as  dowry. Sri  Krsna  came  to  his  capital  Dvaraka  with  his  wife Jambavati.  When  sons  were  born  to  the  other  wives ofKrsna  she  became  sad  and  requested  her  husband that  sons  may  be  born  to  her  also.  On  hearing  this request  Krsna  went  to  the  mountain  where  the hermit  Upamanyu  was  engaged  in  penance.  With  that hermit  who  was  an  ardent  devotee  of  Siva,  as  his teacher,  Krsna  began  a  penance  before  Siva,  in accordance  with  his  ( Upamanyu's)  advice.  The penance,  holding  yogadanda  and  Kapala  (devotee's staff  and  skull)  lasted  for  a  month.  In  the  second month  penance  was  performed  standing  on  one  'eg  and drinking  only  water.  In  the  third  month  he  did penance  standing  on  toes  only  and  using  air  as  food. After  six  months  Paramasiva  appeared  and  blessed him  that  his  wives  would  have  ten  sons  each.  Accor- dingly Jambavati  gave  birth  to  her  first  son  who  was named  Samba.  (Devi  Bhagavata,  Skandha  4). JAMBHA.  A  Daitya  (Asura).  He  was  the  chief  among those  who  snatched  away  Amrta  from  the  hands  of Dhanvantari.  (Agni  Purana,  Chapter  3). In  the  Puranas  several  Asuras  (demons)  bear- ing the  name  Jambha  are  mentioned.  It  is  stated  in Mahabharata,  Sabha  Parva,  Daksinatyapatha,  Chapter 38,  that  Sri  Krsna  killed  an  Asura  named  Jambha. Mention  is  made  in  Mahabharata,  Sabha  Parva, Chapter  98,  Stanza  49  that  the  teacher  Sukra  refused to  help  a  Jambha  whom  Indra  killed  later.  It  occurs in  Mahabharata,  Vana  Parva,  Chapter  102,  Stanza 24,  that  Mahfivisnu  had  killed  an  asura  called  Jambha. It  is  stated  in  Mahabharata,  Vana  Parva,  Chapter  285, Stanza  2,  that  a  group  of  Jambhasuras,  who  had undergone  training  under  Rfivana,  once  attacked Hanuman.  Another  Jambhusura  had  been  killed  by Arjuna,  as  stated  in  Mahabharata,  Udyoga  Parva, Chapter  49.  All  these  Danavas  (Asuras)  were  sons  of KaSyapa  born  of  his  wife  Danu. JAMBHAKA.  A  Ksatriya  King.  This  King  was  killed in  battle  by  Sri  Krsna.  He  had  a  son  who,  later became  King  but  was  killed  'by  Sahadeva  in  his conquest  of  the  countries.  ( M.B.  Sabha  Parva,  Chapter 31,  Stanza  7). JAMBTj.  A  tree  which  stands  on  the  southern  side  of the  mount  Mahameru.  This  tree  bears  fruits  and flowers  throughout  the  year  irrespective  of  the  seasons. This  tree  is  watered  by  the  Siddhacaranas.  The branches  of  this  tree  reach  the  realm  of  heaven.  The place  in  which  this  tree  stands  is  known  as  Jambu- dvlpa.  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  Jambu.  It  flows  through the  southern  part  of  the  country  known  as  llavrtta. The  goddess  who  lives  on  the  bank  of  this  big  river  is known  as  Jambvadinl.  She  is  very  fond  of  Jambu  fruit. This  goddess  who  loves  everything  in  the  world,  is worshipped  by  the  gods,  nagas  (snakes) ,  the  hermits  and sages,  Raksasas  (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  Jambu  fruit  when  mixed  with  soil  and acted  upon  by  water,  air  and  sun's  rays,  turns  into  a kind  of  gold  called  Jambunada.  The  devas,  Vidya- dharas  etc.  use  this  gold  to  make  ornaments  for  their women.  This  gold  is  superior  to  other  kinds  of  gold. (Devi  Bhagavata,  Skandha  8) . JAMBUDVIPA.  One  of  the  Puranically  famous Saptadvlpas  (seven  continents).  These  seven  continents are  embankments  separating  the  seven  seas.  Jambu- dvipa,  Krauncadvlpa,  Sakadvipa  and  Puskaradvlpa  are included  in  the  seven  islands. Jambudvlpa  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  remain- ing seven  are  longer  than  the  rest.  The  central  country is  square.  This  country  is  known  as  llavrtta,  at  the centre  of  which  there  is  the  mountain  Sumeru  with a  height  of  one  lakh  of  yojanas.  This  is  called Svarnaparvata  (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  llavrtta  lie  the  three  mountain  ranges  of  Nilagiri, JAMBUKA 343 JAMBUNADA  II Svetagiri  and  Smgavan,  and  midway  between  them the  three  countries  called  Ramyaka,  Hiranmaya  and Kuru.  On  the  southern  part  of  llavrtta,  there  are  the three  mountains  of  Nisadha,  Hemakuta  and  Himalaya and  three  countries  Harivarsa,  Kimpurusa  and Bharata.  The  mountain  Malyavan  lies  to  the  west  and Gandhamadana  to  the  east  of  llavrtta.  There  are  two countries  Ketumala  and  BhadriisVa  having  an  area  of two  thousand  yojanas  each  with  the  two  mountains Nila  and  Nisadha  as  boundaries.  At  the  foot  of  the mount  Mahameru,  there  are  the  mountains  of Mandara,  Meru,  Suparsvaka,  Kumuda  and  many others.  On  those  mountains  big  trees  like  naval (syzygium  jambolanum)  Makanda  (Mango  tree) Katambu  (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, Vaibhraja  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  Arunanadi  (river  Aruna) . The  goddess  named  Aruna  lives  here.  The  famous Jambu  tree  is  in  this  Jambudvlpa.  (Devi  Bhagavata, Skandha  8) . JAMBUKA.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Stanza  74) . JAMBUKA.  (JAMBUMALIKA).  A  Sudra  Sage.  The child  of  a  brahmin  died  when  Sri  Rama,  after  his  twelve years'  exile  in  forest  had  returned  to  Ayodhya  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  dharmic  ( righteous) manner.  Then  did  Narada,  who  was  present  in  the assembly,  point  out  that  in  a  corner  of  Ramarajya  a Sudra  Sage  was  doing  tapas  and  that  it  was  the  reason for  the  untimely  death  of  the  brahmin  child.  At  once Sri  Rama  set  out  in  search  of  the  Sudra  Sage  after directing  Satrughna  to  see  that  no  enemy  entered  the country,  and  asking  Laksmana  to  take  care  of  the  dead body  of  the  brahmin  child.  After  a  rather  detailed search  Sri  Rama  found  Jambuka  at  the  mountain  called Sailam  doing  tapas  hanging  from  the  branch  of  a  tree on  his  legs  with  head  down.  He  told  Sri  Rama  that  he was  the  Sudra  Sage  called  Jambuka  and  was  performing tapas  thus  so  that  he  might  ascend  to  heaven  in  his  very body.  Sri  Rama  at  once  cut  off  the  head  of  the  Sudra Sage,  who  attained,  as  soon  as  Rama's  sword  fell  on  him, moksa  (salvation) ,  and  the  dead  child  of  the  brahmin returned  to  life  again.  (Uttara  Ramayana). JAMBUKESVARA.  Name  of  an  idol  of  Siva  (Linga) installed  in  Mysore.  The  Sivaliriga  installed  in  thejam- bukesvara  temple  in  Mysore.  Jambu  is  a  fruit  tree. There  is  a  story  about  how  Siva  happened  to  come under  this  tree. Once  upon  a  time  this  place  was  full  of  Jambu  trees, and  a  recluse  performing  a  penance  under  a  Jambu 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  Siva,  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 Tiruvanakovil  and  continued  his  penance.  Pleased  so much  with  the  Sage  Siva  followed  him  and  sat  under the  tree.  From  that  day  onwards  Siva  came  to  be called  Jambunatha.  To  this  day  Jarrbunatha  sits  under the  Jambu  tree. Later,  a  temple  came  to  be  built  there  under  the  follow- ing circumstances.  A  controversy  arose  between  Mal- yavan and  Puspadanta,  two  of  the  Bhutaganas  of  Siva, as  to  who  cherished  more  devotion  to  the  Lord.  The controversy  developed  into  a  quarrel  and  Puspadanta cursed  Malyavan  into  a  spider,  and  Malyavan  cursed Puspadanta  into  an  elephant.  Now,  when  the  mutual curse  took  effect  wisdom  dawned  on  both  Malyavan  and Puspadanta,  and  they  took  refuge  in  the  Lord  for  re- demption from  the  curse.  The  Lord  sent  both  of  them  to the  Cola  country,  and  after  wandering  about  in  differ- ent parts  of  the  country  both  of  them  came  to  Jambu- kesvara,  and  lived  there  worshipping  God.  The  elephant used  to  bathe  daily  in  sacred  tirthas,  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  quar- rel 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  co.me  to  be  known  as  Tiruvana-Kovil  (ana  = elephant  ;  Kovil=  temple)  in  memory  of  Puspadanta 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.  Accor- dingly Malyavan  was  born  as  the  son  of  Subhadeva,  the Cola  king  and  Kamalavati,  his  queen,  and  ruled  the land  for  many  years  under  the  name  King  Cenkanna. He  it  was  who  built  the  Jambukesvara  temple.  (Tiru- vanakkavu  Purana) . JAMBUKHAiypAVINIRMAl^A  PARVA.  A  subsection of  Bhisma  Parva,  in  the  Mahabharata.  See  under Mahabharata. JAMBUMALl.  A  Raksasa  (giant)  who  was  the  son  of Prahasta.  Hanuman  killed  this  Raksasa  in  a  fight,  when he  went  to  Lauka  in  search  of  Sita,  (Valmiki  Ramayana Sundarakanda,  Sarga  44). JAMBUMALIKA.     See  under  Jambuka. JAMBUMARGA.  An  ancient  holy  place.  If  one  visits this  place  one  will  attain  the  fruits  of  performing  the sacrifice  of  As  vamedha  (horse  sacrifice).  (M.B.  Vana Parva,  Chapter  62) . JAMBUNADA  I.  A  mountain.  The  river  Ganges  flows through  the  valley  of  this  mountain  which  is  connected with  Mahameru.  (M.B.  Vana  Parva,  Chapter  139, Stanza  16) . JAMBUNADA  II.  A  golden  mountain  which  stands  in the  place  called  Usirabija.  A  King  named  Marutta JAMBUNADA  III 344 JANAKA performed  sacrifice  on  this   mountain.     (M.B.    Udyoga Parva,  Chapter  111,  Stanza  23) . jAMBtJNADA.    III.      Gold    is   formed     from    the   river Jambu    which    flows    through  Jambudvipa    (the  island Jambu) .  The  gold  is   called   Jambunada,    according  to Mahabharata,  Bhisma  Parva,  Chapter   7,  Stanza  26. JAMBONADA  IV.     A  son  of  Janamejaya,  a  King  of  the dynasty  of  Puru.    (M.B.  Adi  Parva,  Chapter  94,  Stanza 56).  _ A  MBUNADl.     A    famous    river.     (See    under  Jambu- dvipa) . JANADEVA.     AJanakaKing  who    ruled    over    Mithila (Santi  Parva,  Chapter  218,  Verse  3). (1)  Mahavisnu,  once  in  the  guise  of  a  brahmin,  tested the  King  and  pleased    with   him   granted    him    certain boons.   (Santi  Parva,  Chapter  219). (2)  None  of   the   100  acaryas  in  his  court  could  answer his  questions  about  salvation  satisfactorily.  But,  Panca- s  ikha,    who    casually  came   to    the  palace  advised  the King  about  the  means  to  attain  salvation.    (Santi  Parva Chapter  211). JANAKA. 1 )  Genealogy.    Janaka  was  descended  from  Visnu  in  the following  order : — Brahma, — Marici — Kas  yapa — Vivas- van — Vaivasvata — Iksvaku — Nimi — Mithi — •  Udavasu — Nandivardharia  —  Suketu  —  Devarata  — Brhadratha — Mahavlra — Sudhrti — Dhrstaketu — Harya^va  — -  Maru — Pratvantaka  —  Klrtiratha  —  Devamidha  — Vibudha — Mahidhraka — Kirtirata — Maharoman — Svarnaroman — Hrasvaroman — Slradhvaja  (Janaka) . 2)  Janaka  dynasty.     Danda,  Vikuksi  and  Nimi  were  the three  prominent  sons  of  Iksvaku.  The  dynasty  of  Viku- ksi  earned    reputation   as    the    cradle  of  such  powerful Kings  as  Vikuksi,  Kratha,  Mandhata.  Tri^anku.  Haris- candra,     Sagara   and    Bhagiratha.     Sri  Rama  also  was born  in  Vikuksi's  dynasty.  It   was   Nimi,    the    younger brother   of  Vikuksi   who   founded  the  Videha  dynasty. There  is  a  story  about  that  dynasty   getting  the    name, Videha.  Nimi  decided  to  conduct  a  yajna  and  requested Vasistha    to    act    as  high  priest  at  the  yajna.  Vasistha, who  then  was  busy  with  the    affairs   of  another    yajna asked    Nimi    to    postpone  his  proposed  yajna  to  a  later date.  To  this  Nimi  made  no  answer,  and  Vasistha  went away  under  the  impression  that  his  suggestion  had  been accepted  by  Nimi.  Accordingly,  as  soon  as  he    got    free from   other   preoccupations   Vasistha   went    to  Nimi  to conduct   his    yajna.    But,  Nimi  had  already  performed the  Yajna  with  Gautama  as  high  priest.  Enraged  at  this Vasistha  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    Rsis   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  Sita,  was  Sira- dhvaja.  Mithila  or  Mithilapuri  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).  (Devi  Bhagavata,  6th  Skandha). 3)  Brother  of  Siradhvaja.     Slradhvaja,  the  father  of  Sita had    a    brother   called    Ku£adhvaja.  While  Siradhvaja was  the  King  of  Mithila  the  King   of  SamkaSya   called Sudhanvan  attacked  Mithila.  Siradhvaja  killed  Sudhan- van  in  the  war  and  crowned  his  brother  Kusadhvaja  as the  King  of  Samkasya.  Laksmana's  wife  Crmila  was Kusadhvaja's  daughter.  Kusadhvaja  had  three  daugh- ters called  Mandavl,  Urmila  and  Srutakirti.  Bharata married  Mandavi  and  Satrughna  married  Srutakirti. (Kamba  Ramayana,  Balakanda;  Valmiki  Ramayana. Balakanda,  Canto  71). 4)  Birth  of  Sita     At   a    time    when    Siradhvaja   had  no issues  a  girl  emerged  from  the  furrows  of  the   ploughed earth,    and    Siradhvaja   felt    the   desire  to  bring  up  the child  as  his  own  daughter.  And,  a  celestial  voice,  "Oh! Slradhvaja!  it  is  your  own  daughter"  clinched  the  issue for    the   King.    That    daughter  was  Sita.  Siradhvaja — Janaka — accordingly  brought  up  Sita  as   his   own   dau- ghter. (Valmiki  Ramayana,  Ayodhya  Kanda,  Canto  1 18) . 5)  Janaka  got  Saivacdpa.  See  under  Jamadagni 6)  Janaka  and  Kahotaka.     See  under  Astavakra. 7 )  Janaka  and  Aftavakra.     See  under   Astavakra. 8 )  Janaka  in  Yamaloka.     King  Janaka  once,  by  his  yogic powers    cast   off  his   physical  body.  A  vimana    (aerial chariot)  from  Devaloka  arrived  to   carry  Janaka's    soul there.    On   his   way    to   Devaloka    Janaka  approached Kalapuri  where   innumerable  sinners  were  being  tortur- ed 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  Kalapuri, which  will  be  my   svarga    (heaven) ."    Thinking    thus, Janaka  the  most  righteous  of  souls  stopped    there. And    then    Kala    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  Kala  released   all  those  people  from  hell. On  hearing  Janaka's  answer  Kala  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  10,030  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  Kala   how  those  sinners  could  be  released from  hell,  and  Kala  answered  that  if  any   good   act    of JANAKA 345 JANAMEJAYA  I the  King  was  transferred  to  them  they  could  be  set free.  One  early  morning  Janaka  had,  with  a  pure heart,  chanted  "Rama,  Rama"  and  that  good  act  was exchanged  for  the  freedom  of  the  sinners. After  their  release  had  been  effected,  Janaka  asked Kala  :  "You  say  that  only  sinners  come  here.  What  sin have  I  committed  that  I  should  come  here  ?"  Kala's reply  to  the  question  was  as  follows  : — "Oh  !  King, no  one  else  in  the  whole  world  has  so  much  punya  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  ofhell.  Now, that  sin  has  been  atoned  for.  So  you  may  go  to  svarga." Janaka  saluted  Kala  and  in  the  divine  vimana  went  to Heaven.  (Padma  Purana,  Chapters  30  and  31). 9)  Artificial  Janaka.     While  Slta  was  a  captive  in  Lanka Ravana,    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 Ravana.  But  Slta  did  not  yield,  and  the  artificial  Janaka assumed  his  original  form  of  Marutta   and    went   away. (Kaiiiba  Ramayana,  Sundara  Kanda). 10)  Other     information    about    Janaka.      (1)     Bhimasena defeated  one  Janaka,  who  was  King  of  Mithila   during the  time  of  the  Pandavas.  (Sabha    Parva,    Chapter   30, Verse  13). (2)  King  Janaka  was    a    personification    or    incarna- tion   of  all  good    qualities.  (Vana  Parva,  Chapter  207, Verse  37) . (3)  Janaka,  the   father  of  Slta,  in  his  old  age  renounc- ed  his  kingdom  and  became  a  recluse.      (Santi    Parva. Chapter  18,  Verse  4). (4)  Once    the  sage  called    A:;maka    imparted    some pieces  of  advice  to  Janaka.  (See  under  A^makopakhyana) . ( 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. (Sand  Parva,  Chapter  99,  Verse  4). (6)  Once  in  a   war   with    a   King    called    Ksemadarsi when  victory  for  Janaka  was  found  to  be  an    impossibi- lity he,    as   advised   by   Sage    Kalakavrksaka  gave    his daughter    to    Ksemadarsi  in  marriage.      (Sand    Parva, Chapter  106,  Verse  2). ( 7 )  Once  Mandavya  a  great  sage   put   many  questions about     Trsna     (desire)    to  Janaka   and  he,    the  great philosopher  answered    the  questions  quite    satisfactorily (Sand  Parva,  Chapter  276). (8)  On   another  occasion  Janaka  had  a  talk  with   Sage Parasara  about   the   attainment    of  prosperity  and  wel- fare. (Sand  Parva,  Chapter  296). ( 9 )  There  was  a   King   called    Karala  Janaka   among the    Janaka    Kings.    Once   Vasistha  gave    some    good advice  to  Karala  Janaka.     (Santi  Parva,   Chapters  302- 308). (10)  Once  a  Sage  advised  a  Janaka  King  called  Vasu- man  on    subjects   relating    to   Dharma.    (Santi    Parva Chapter  309). (11)  Vasuman  Janaka,  son  of  Devarata  put  many  ques- tions  to  Yajnavalkya   and    they   were   answered  to  the full  satisfaction    of  the    King.    (Santi    Parva,    Chapters 310-318). (12)  The  Janaka  King    called  Janadeva   had    once    a discussion   with   Sage   Paficasikha    about   the  means  to avoid  death.  (Santi  Parva,  Chapter  319). (13)  There  was  once  a  Janaka   King    called   Dharma- dhvaja,   and    Sulabha,    an    erudite   woman   in  Mithila 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.  Sulabha   was    thus convinced   about  the   unique   scholarship  of  the   King and    left    the    palace   ashamed   about   her   attempt    to test  the  King.  (Santi  Parva,  Chapter  320) . ( 14)  Suka,  the  son  of  Vyasa  not  being  fully  satisfied  by the   study   of  Bhagavata  once   visited   Janaka    at    the instance    of  his    (Suka's)   father,    and    Janaka    did  so easily  clear  the  doubts  of  Suka,  which  even  Vyasa  had not  been  able  to  successfully  tackle.  (Devi  Bhagavata, 1st  Skandha). (15)  Kingjanaka  did  not  eat  flesh.    (Anusasana  Parva, Chapter  115,  Verse  65). (16)  Dharma,  once  in  the  guise  of  a  brahmin  imparted many  pieces  of  advice  to  Janaka.    (Asvamcdha   Parva, Chapter  32) . The  above  facts  prove  that  the  Janaka  kings,  as  a   rule, were  great  scholars  and  philosophers. 1 1 )  Synonyms     of    Janaka.     Aindradyumni,     Daivarati, DharmadhvajX       Karala,       Karalajanaka;       Maithila, Mithiladhipa,  Mithilesvara,  Vaideha  etc. JANAKI  I.     A  Ksatriya  king  who  was   the   rebirth   of an  asura  named  Candravinasana.  It   is  staled  in   Maha- bharata,  Udyoga  Parva,  Chapter  4,  Stanza   20,  that  the Pandavas  had  sent  to  him  a  letter  of  invitation    to    take part  in  the  battle  of  Bharata. JANAKI  II.     See  under  Slta. 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  Visnu  Purana,  Arhsa  II,  Chapter  7) . JANAMEJAYA  I.     A  famous  King  of  the  Solar  dynasty 1)  Genealogy.     Descended  from   Visnu    thus: — Brahma- Atri  -  Candra  -  Budha  -  Pururavas-Ayus-Nahusa-Yayati- Puru  -  Janamejaya  -  Pracinvan  -  Pravira-Namasyu-Vlta- bhaya-Sundu-Bahuvidha-Samyati-Rahovadi-Raudrasva- Matinara  -  Santurodha  -  Dusyanta  -  Bharata-Suhotra- Suhota  -  Gala  -  Garda  -  Suketu  -  Brhatksetra-Hasti-Aja- midha-Rsa-Samvarana-Kuru-Jahnu-Suratha-Viduratria- Sarvabhauma-Jayatsena  -  Ravyaya  -  Bhavuka  -  Cakrod- dhata  -  Devatithi  -  Rksa-Bhima-Pratica-Santanu-Vyasa- Pandu-Arjuna-Abhimanyu-Pariksit-Janamejaya. 2)  Birth,   marriage   and   accession    to    throne.    Janamejaya was  the  son  of  Parlksit  by   his   wife   Madravatl.    Vapu- stama,  daughter  of  Suvarnavarman,  King   of  Kasiwas Janamejaya's   wife.    Two   sons,    Satanlka    and    Saiiku- karna    were   born   to    them.    Janamejaya      had    three brothers   called    Srutasena,    Ugrasena   and    Bhimasena. (Devi   Bhagavata,  2nd    Skandha  ;  Adi  Parva,  Chapters 3  and  95). 3)  Death   of  his  father.    Janamejaya's    father,    Parlksit ruled  the   country   in    a   very  distinguished  manner  for sixty   years.  While   once   hunting  in  the  forest  Parlksit became   very    tired   and    thirsty.    While    searching   for water  he  came  across  a    Sage  named  Samlka  and  asked him  for  some  water.  Samlka  being  engaged    in   medita- tion    did     not   hear    the     King's     request.    But,     the JANAMEJAYA  I 346 JANAMEJAYA  I 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  Pariksit  was bitten  to  death  by  Taksaka,  king  of  the  Nagas  accord- ing to  the  curse  pronounced  on  him  by  Gavijata, son  of  sage  Samika. 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.  Dhanurvidya  was  taught by  Krpacarya.  Very  soon  he  earned  reputation  as  an efficient  administrator.  He  got  married  in  due  course. (Devi  Bhagavata,  2nd  Skandha) . 4)  His  hatred  towards  snakes.     In    the    course    of  a    talk one  day  with  Janamejaya  Uttanka  the   sage  detailed  to him    the    circumstances    of     his   father's    death.    Only then  did  he  understand  the   actual   cause   of  Pariksit's death,    and    the     information    kindled    in    him    intense feelings  of  revenge  not   only   against   serpents    but   also against    the  whole   serpent    dynasty.  (Devi   Bhagavata, 2nd  Skandha) . 5)  Sarpasatra.     (Serpent    yajna}.     Janamejaya     sought the  advice  of  priests  and  Rtviks  as  to    how  best  revenge could  be  taken  against  the  serpents,   and    they   advised him  to   perform    the   great    Yajna    called    Sarpasatra. And,    accordingly    all    necessary   arrangements   for  the Satra  were  made,  and  the  King  began  dlksa  (Initiation) for  it  (to  live  for  a  few   days  under    severe    routine    to prepare  the  author  of  the  yajna  for  it).    But  the   priest who  made  the  arrangements  looked  into  signs  about  the successful    conclusion   of  the  yajna  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  Yagasala. 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  Uttanka,  Candabhargava,  Sarngarava,  Vyasa, Uddalaka,  Atreya,  Pramataka,  Svetaketu,  Narada, Devala,  Kalaghata,  isrutasravas,  Kohala,  DevaSarman, Maudgalya  and  Samasaurabha  acted  as  Rtviks  at  the Satra.  Though  almost  all  the  serpents  courted  death  in the  fire,  Taksaka  alone  did  not  come.  Fear-stricken  he had  taken  refuge  with  Indra. As  the  chanting  of  mantras  increased  in  intensity  and volume  Vasuki  began  to  feel  the  burning  sensation.  He requested  his  sister  Jaratkaru  to  find  out  some  means of  escape  from  the  Satra,  and  at  the  instance  of  Jarat- karu her  son  Astlka  set  out  for  the  palace  of  Janame- jaya to  obstruct  the  Yajna. Though  the  Rtviks  invoked  for  a  long  time  Taksaka  did .  not  appear.  Enraged  at  his  absence  Uttanka  searched for  Tak?aka  with  his  divine  eyes  and  found  him  seated on  the  throne  of  Indra  along  with  him,  who  had  given him  (Taksaka)  asylum.  This  challenge  of  Indra  kindled the  wrath  of  Uttanka  all  the  more,  and  he  invoked Indra,  Taksaka  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  Astlka,  the  son  of  Jaratkaru  had  arrived  at  the Yajna  gala.  Janamejaya  received  the  young  Sage  with all  respect  and  promised  to  grant  his  desire  what- ever that  be.  Astlka's  demand  was  that  the  Sarpa  Satra should  be  stopped.  Though  Janamejaya  was  not  for stopping  the  yajna,  he  was  reminded  of  his  promise  to grant  any  desire  of  Astlka  and  the  latter  insisted  on  the stopping  of  the  Satra.  Janamejaya  stopped  it.  Astlka blessed  that  the  serpents  which  had  died  at  the  Satra would  attain  salvation.  (Adi  Parva,  Chapters  52-58  ; Devi  Bhagavata,  2nd  Skandha) . 6)  Listens  to  the  Bhdrata   story.     While  the    Sarpa  Satra was  being  conducted  Vyasa  came  over  there  and  related the  whole  story  of  the  Mahabharata    at  the    request  of Janamejaya.    (Adi  Parva,  Chapter  60) . 7)  Saramd's  curse.    Janamejaya    along  with    his  brother once  performed  a  yajna  of  long  duration  at  Kuruksetra. While  the  yajna  was  going  on,    a   dog    (son  of  Saram'a the  bitch  of  the  Devas)  came  there.  The  three  brothers of  Janamejaya   beat     the     dog   which    returned    to  its mother,    Sarama,    crying.  The  mother   asked  him  whe- ther he  had  done  anything  to    deserve  the  beating,  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    Sarama    in  deep  anguish, went  to  Kuruksetra    and    questioned  Janamejaya  as  to why  her  innocent  son  was  beaten    by  his    brothers.  Nei- ther  he   nor   his   brothers    replied  to    Sarama,  and  she cursed  Janamejaya    that   he     would    be    subjected    to adrstaphala      (unforeseen     results).    This     curse   upset Janamejaya  so  much  that    after    the    Sarpa    Satra    was over  and  on  his  return  to  Hastinapura  he  made  a  search for  a  Purohita    (priest)    competent   enough    to    redeem him  from  his  sins,  and  at   last  he    invited    Somaxravas, son  of  the  great  sage  Srutasravas  to  be  his  Purohita,  and thus  did  Somasravas  become    the   priest  of  Janamejaya (Adi  Parva,  Chapter  3) . 8)  Successors  of  Janamejaya.    Janamejaya  had  two    sons, Candraplda  and  Suryaplda  by  his  wife  Kasya.  Hundred sons,  experts  in  archery,  were  born  to  Candraplda.  The eldest  of  them,  Satyakarna,  ruled  the  country  after  Jana- mejaya. Satyakarna    had   a    son    called    Svetakarna    to whom  was    born    a    son    called   Ajapiirsva    by  his  wife Yadavl,    the   daughter    of     Sucaru.     (Bhavisya  Parva, Chapter  1). 9)  Other  Information (1) Janamejaya  defeated  the  King  of  Taksarlila  and  sub- jugated the  country.    Adi  Parva,  Chapter    3,  Verse  20) . (2)  The  Sage  called  Veda  was  the    preceptor  of  Jana mejaya.    (Adi  Parva,  Chapter  3,  Verse  82) . (3)  After  the  Sarpa  Satra,    Janamejaya   performed  an Asvamedha  yajna  at   which  Vyasa  delivered    a  lengthy discourse   on  life  and    salvation.    As  Janamejaya  said that  if  he  were  to  believe  the    words   of  Vyasa  his  dead father  Pariksit  should  be  shown    to  him.  Vyasa  brought Pariksit  down  from  Svarga  and    showed  him  to  his  son. On  the  occasion   were   also    present    sage   Samlka    and his  son  Sriigl.  (Alramavasika  Parva,  Chapter  35), 10)  Life  time  of  Janamejaya.     The   great  war   at  Kuru- ksetra was  fought  in  3 138  B.C.  (See  under  Mahabharata) After  the  war  was  over  the    Pandavas   ruled  the  country for  36  years.  Vyasa    took    three    years    to   compose  the Mahabharata.  According  to  the  Mahaprasthtinika  Parva the  Pandavas  set  out  for    the    forest  after   handing  over the  government  to    Pariksit,    who  ruled    the  country  for JANAMEJAYA  II 347 jANUJA&GHA sixty  years.  From  the  above  facts  it  becomes  evident that  Janamejaya  became  king  in  3042  B.C. 11)  Synonyms  of  Janamejaya.  Bharata,  Bharatasardula, Bharatasrestha,  Bharatadhya,  Bharatarsabha,  Bharatasat- tama,  Kaurava,  Kauravasardula,  Kauravanandana, Kauravendra,  Kauravya,  Kurusardula,  Kuril srestha, Kurudvaha,  Kurukulasrestha,  Kurukulodvaha,  Kuru- nandana,  Kurupravira,  Kurupurigavagraja,  Kurusat- tama,  Pandava,  Pandavanandana,  Pandaveya,  Parik- sita,  Pauravya  etc. JANAMEJAYA  II.  One  Janamejaya,  a  prominent  mem- ber of  Yamaraja's  assembly  is  referred  to  in  the  Adi and  Sabha  Paryans  of  the  Mahabharata.  This  Janame- jaya had  once  been  defeated  by  Mandhata.  (Drona Parva,  Chapter  62,  Verse  10).  He  conquered  the  world within  three  days.  (Santi  Parva,  Chapter  234). JANAMEJAYA  III.  A  Ksatriya  King  who  was  Krodha- vasa,  the  Asura,  reborn.  He  was  killed  by  Durmukha, the  son  of  Dhrtarastra.  (Kama  Parva,  Chapter  6, Verse  19). JANAMEJAYA  IV.  A  prince  born  to  King  Kuru  by  his wife  called  Vahinl.  (Adi  Parva,  Chapter  94,  Verse 51). JANAMEJAYA  V.  Another  King  born  in  the  dynasty ofParlksit.  He  had  a  son  called  Dhrtarastra.  (Santi Parva,  Chapter  150,  Verse  3).  He  once  committed brahmahatya  (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  per- form Asvamedha  yajna.  Thus,  he  got  redemption  from the  sin  and  he  became  Indrota's  disciple  also.  (Santi Parva,  Chapters  150-153). JANAMEJAYA  VI.  A  son  of  King  Kuru  by  his  wife, Kausalya.  He  is  also  known  as  Pravira.  The  King  had a  son  called  Pracinvan  by  a  noble  lady  called  Ananta of  the  Madhu  Dynasty.  (Adi  Parva,  Chapter  95). JANAMEJAYA  VII.  A  serpent  who  attends  the  council ofVaruna.  (M.B.  Sabha  Parva,  Chapter  9,  Stanza  10). JANAMEJAYA  VIII.  A  King  born  in  the  family  of Nipa.  (M.B.  Udyoga  Parva,  Chapter  174,  Stanza  13). JANAMEJAYA  IX.  A  King  who  had  been- of  help  to Yudhisthira.  He  fought  with  Karna.  This  Janamejaya was  the  son  of  King  Durmukha.  (M.B.  Drona  Parva, Chapter  23;  Karna  Parva  Chapter  49). jANAPADl  A  celestial  maid.  This  celestial  maid  was sent  by  Indra  to  hinder  the  penance  of  the  hermit Saradvan  and  the  moment  the  hermit  saw  this  celestial beauty  seminal  discharge  occurred  to  him.  Krpa  and KrpI  were  born  from  that  semen.  (M.B.  Adi  Parva, Chapter  129). JANARDANA  I.  A  synonym  of  Mahavisnu  (Sri  Krsna) . Because  he  made  the  Dasyus  ( Asuras — demons)  tremble, Sri  Krsna  was  called  Janardana. "He,  who  has  lotus  as  his  seat,  who  is  eternal,  imperi- shable and  unchangeable,  he  who  has  all  these  attribu- tes is  Pundarikaksa  (lotus-eyed)  and  he  who  makes  the Asuras  tremble  is  Janardana."  (M.B.  Udyoga  Parva, Chapter  70,  Stanza  6) . JANARDANA  II.  See  under  Dibaka. JANASTHANA.  This  is  a  part  of  the  forest  Dandaka.which lies  in  the  basin  of  the  Godavari.  Sri  Rama  had  lived in  this  forest  with  Sita  and  Laksmana  for  a  long  time during  the  period  of  his  forest-life.  It  was  at  this  place that  Sri  Rama  killed  fourteen  thousand  Raksasas (giants)  such  as  Khara  Dusana,  Trisiras  and  others. (M.B.  Daksinatya  Patha,  Sabha  Parva,  Chapter  38) . Marlca  allured  Sita  and  Ravana  kidnapped  her  in  this place.  (M.B.  Vana  Parva,  Chapter  147).  Surpanakha tried  to  attract  Sri  Rama  and  Laksmana,  and  her  nose etc,  were  cut  off,  in  this  forest.  It  was  in  this  place that  Sri  Rama  cut  off  the  head  of  a  Raksasa  (demon) and  threw  it  away.  That  head  fell  in  the  lap  of  a  hermit called  Mahodara.  (M.B.  Salya  Parva,  Chapter  39). Janasthana  is  regarded  as  a  holy  place.  It  is  mentioned in  Mahabharata,  Anusasana  Parva,  Chapter  25,  Stanza 29,  that  those  who  stay  in  this  place  and  take  bath  in the  Godavari  will  acquire  imperial  prosperity. JANDAKARA.  One  of  the  eighteen  Vinayakas,  who stay  near  the  Sun.  In  chapter  16  of  the  Sambhava Purana  it  is  mentioned  that  this  Jandakara  is  engaged in  carrying  out  the  orders  of  Yama  ( the  god  of  death ) . jAlstGALA.  A  country  in  ancient  India.  (M.B.  Bhlsma Parva,  Chapter  9,  Stanza  56) . JAlsEGARI.  A  brahmavadl  son  (interested  in  theories about  Brahman)  of  Visvamitra.  (Anusasana  Parva, Chapter  4,  Verse  57). JASIGHABANDHU.  A  sage  who  was  a  member  of Yudhisjhira's  assembly.  (Sabha  Parva,  Chapter  4, Verse  16). JANTU. 1)  General  information.     A  King   of  the   Puru    dynasty. It  is  mentioned  in  Agni  Purana,  Chapter  278,  that  he was  the  son  of  the  King  Somaka  and  father  of  the  King Vrsatanu. 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.  (MiB. Vana  Parva,  Chapters  127  and  128) . JANUJAJXIGHA.  A  King  who  is  fit  to  be  remembered every  morning  and  evening.  Mention  is  made  about this  King  in  Mahabharata,  Anusasana  Parva,  Chapter 165,  Stanza  69. JAPA(S) 348 JARATKARU  II JAPA^(S).  A  group  of  Gods  (devas)  of  the  third Manvantara  (age  of  Manu) .  In  that  Manvantara  the Manu  was  Uttama,  Indra  was  Susanti,  and  the Devaganas  (groups  of  gods)  were  Sudharmas,  Satyas, Japas,  Pratardanas,  and  Va^avartins,  the  five  groups, each  consisting  of  twelve  members.  (See  under Manvantara) . JAPAKA.  A  Brahmana  who  was  constantly  engaged  in uttering  Gayatri.  Japaka  was  ordered  to  go  to  hell because  certain  mistakes  were  detected  in  the  uttering of  Gayatri.  But  Devi  Savitri  intervened.  She  appeared before  him  and  gave  him  heaven.  This  Japaka  was  a contemporary  of  Iksvaku.  (M.B.  Santi  Parva,  3 Chapters  from  197). JARA.  A  forester.  It  was  this  forester  who  shot  an arrow  at  Sri  Krsna  and  killed  him  mistaking  him  for an  animal.  (See  under  Sri  Krsna). JARA.  A  harpy  (RaksasI) .  Though  she  was  a  harpy she  loved  human  beings.  It  is  believed  that  if  the picture  of  Jara  and  her  children  is  placed  in  the house  and  venerated,  there  will  be  no  haunting  of  any other  'kinds  of  demons. The  figure  of  Jara  was  sculptured  on  the  wall  of  the Palace  of  Brhadratha,  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.  Brhadratha  had  married  two daughters  of  the  King  of  Kasi.  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  Kakslvan  or  Candakausika,  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.  Jara  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.  Jara  appeared  there  and placed  the  child  before  the  King  Brhadratha.  As  desired by  Jara  the  child  was  named  Jarasandha  because  he was  joined  together  by  Jara.  This  child  grew  up  and became  the  notorious  King  Jarasandha  of  Magadha. (M.B.  Sabha  Parva,  3  Chapters  from  1 7) . It  is  mentioned  in  Mahabharata,  Drona  Parva,  Chapter 182,  Stanza  12  that  when  Arjuna  fought  with  Jara- sandha this  harpy  had  been  staying  in  the  weapon  of Jarasandha  and  was  killed  in  that  fight. JARATKARU  I.     A  hermit  who  is  Puranically  famous. 1 )  Birth.     This  hermit  was    born    in    a   Brahmana   dy- nasty known    as   Yayavaras.  He    was    the   only  son    of Yayavaras.    (M.B.  Adi  Parva,  Chapter  13). 2)  The   name  Jaratkaru.     The   meaning   of  the      name Jaratkaru  is  given  in  Bhasabharata,  Adi  Parva,  Chapter 40,  as  follows  :  — "Jara  is  consumption,  Karu  is  daruna  (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 'Jaratkaru'." By  means  of  penance  he  made  his  body  lean  and    worn out  and  so  got  the  name  Jaratkaru. 3)  Marriage.     The     calm    and     abstemious  Jaratkaru 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  Jaratkaru,  met    his     Manes.    The moment  they  saw  him    they    said,  "See  Jaratkaru,  we are  your  Manes.  We  have  to  obtain,  heaven,   life,    con- tentment 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  Jaratkaru  and  she  should be  given  to  him  as  alms.  Saying  these  words,  he walked  away  along  the  forest. News  reached  the  ears  of  Vasuki,  the  King  of  the Nagas  (serpents)  that  the  hermit  Jaratkaru  was wandering  through  the  forests  calling  out  that  somebody should  give  him  as  alms  a  damsel  named  Jaratkaru. Vasuki  had  a  sister.  Jaratkaru  was  her  name.  Vasuki decided  to  give  her  to  the  hermit  Jaratkaru.  She  was adorned  with  costly  garments  and  ornaments  and  was taken  to  thehermitjaratka.ru.  Jaratkaru  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  Jaratkaru married  Jaratkaru  the  sister  of  Vasuki.  (Devi Bhagavata,  Skandha  2;  Mahabharata,  Adi  Parva, Chapters  13  and  47). 4)  Leaves  his  wife.    Jaratkaru    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  Jaratkaru    gave    birth    to   a   son   named Astlka  who  later    stopped  the    famous    sacrifice,    Sarpa Satra  meant  for  killing  the  serpents.  (M.B.    Adi    Parva, Chapter  47) .  See  under  Jaratkaru  II. JARATKARU  II. 1)  General  information.  It  occurs  in  Devi  Bhagavata, Skandha  9,  about  Jaratkaru,  the  sister  of  Vasuki  and the  wife  of  hermit  Jaratkaru  as  follows.  This  devl (goddess)  is  the  daughter  of  Prajapati  Kagyapa,  born from  his  mind.  So  she  got  the  name  ManasadevI (goddess  born  from  mind) .  Some  think  that  she  got the  name  ManasadevI  because  she  is  the  deity  of  mind. There  are  some  who  imagine  that  she  got  the  name ManasadevI  because  she  held  Sri  Krsna  Paramatman (the  Supreme  Spirit)  firmly  in  her  mind.  This  devl JARATKARU  II 349 JARASANDHA  I had  been  meditating  upon  Sri  Krsna  Paramatma  for three  yugas  (world-  ages) .  She  is  known  by  twelve names. (1)  Jaratkdru.     Manasadevi      had       been     performing penance,  and  meditating    upon   Sri  Krsna  Paramatman for  three  complete  yugas  and  her    garments    and    body were  worn  out.  So  Krsna  gave  her  the  name  Jaratkaru. (2)  Jagadgauri.  Because  she  was  comely    and    beautiful and  of  fair  complexion  and    was    worshipped    all    over the  world,  she  got  the  name  Jagadgauri. (3)  Manasd.     Because  she  was  born    from  the    mind    of Kasyapa,  the  name  "Manasa"  was  given  to  her. (4)  Siddhayogini.     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  Siddha- yogini. (5)  Vaimavi.     Because    she    had    constant  devotion    to Mahavisnu  she  was  called  Vaisnavl. (6)  Nagabhagini.     Because  she  was  the    sister  of  Vasuki the  King  of  the  Nagas,  she  got  the  name   Nagabhagini. (Sister  of  Naga). (7)  Saivi.  As  she  was  a    disciple    of  Siva    she    got  the name  Saivl. (8)  Nagesvari.  Because  she  saved  the   Nagas    (serpents) from  the  Sarpasatra  (sacrifice  for  killing    the    serpents) of  Janamejaya  the  son  of  the  King  Parlksit,  she  got    the name  Nagesvari. (9)  Jaratkdrupriyd.     Because    she    became  the     wife    of the  hermit  Jaratkaru  she  was  called  Jaratkarupriya. ( 10)  Astikamata.  Because    she  was   the   mother   of  the hermit  Astlka  she  got  the  name  Astikamata. (11)  Visahdri.     Because     she     was     the     goddess  who destroyed  poison,  she  was  known  by  the  name  Visaharl. (12)  Mahajnanavati.  Since  she  had    the    attainments   of vast  knowledge,  yoga  and    the   power   of  bringing  the dead  to  life,  she  was  given  the  name  Mahajnanavati. 2)  Birth.     Once  the  serpents  became  a  plague    to    the men   of    the  earth  and    they     all    went     to    Prajapati Kasyapa  and   made    their   complaints.    Kasyapa    and Brahma  consulted  each  other  and  at  the    instruction    of Brahma  Kasyapa  created    several   Mantras    (spells   and incantations)  and  Manasadevi    from    his   mind    as    the deity  of  these  spells. 3)  Power     of  her   tapas    (penance).     When  she  was  very young  she  went  to  Kailasa   and  performed    penance    to Paramasiva  fora  thousand  years.  At  last   Siva  appeared before    her   and    gave   her    the    divine   knowledge,  and taught  her  the  Samaveda.  He  gave  her   the   divine   Sri Krsna  mantra     (a    spell)    called    'Astaksari'    and    the Sri    Krsna    Kavaca    (the     armour   of  Krsna)     called Trailokyamangala'    and  taught  her  how  to  use  them  in worship.    Wearing    this    armour  and  using  the  spell  she performed    penance    in    Puskara,    meditating    upon  Sri Krsna  Paramatma,  for  three   yugas    (world    ages) .    At the  end  of  this  period  Sri  Krsna    Paramatma    appeared before  her  and  gave  her  all  the  boons  she   wanted.    Sri Krsna  said  that  all  over  the  world  she  would  be  worshipp- ed   and    that    she    had    power    to   give    boons    to    her worshippers. 4)  Marriage  and  rejection.     Kasyapa  gave   his  daughter Manasadevi  in  marriage  to  Jaratkaru,  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.  Brahma  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  (medi- tation, contemplation  etc.)  she  became  pregnant.  The son  born  to  her  is  the  famous  hermit  Astlka. After  giving  birth  to  Astlka  she  went  to  Kailiisa,  where Paramesvara  and  ParvatI  received  her. 5)  The  mantra  (incantation)  of  worship.  To  get  the attainment  of  Manasadevi  one  has  to  utter  the  spell (mantra)  "Orh  Hrlrh-Srim-Klirii-Airh-Manasadevyai svaha"  five  lakh  times.  He  who  has  got  the  attainment of  this  mantra  as  given  above  will  be  equal  to  Dhan- vantari  (the  physician  of  the  Gods)  and  to  him  poison will  be  Amrta  (ambrosia) .  This  goddess  could  be invoked  into  a  secluded  room  on  the  day  of  Sankranti (Transit  of  the  Sun) .  If  offerings  of  oblations  and worship  are  carried  on,  he  would  be  blessed  with children,  wealth  and  fame. JARASANDHA  I.  A  terrible  King  of  Magadha. 1 )  Genealogy.     Descended    from  Visnu  in    the  following order   :— Brahma  -  Atri-Candra-Budha-Pururavas-Ayus- Nahusa  -  Yayati-Puru  -  Janamejaya-Pracinvan-Pravlra- Namasyu  -  Vitabhaya-Sundu-Bahuvidha-Samyati-Raho- vadi  -  Raudrasva  -  Matinara  -  Santurodha  -  Dusyanta- Bharata-Suhotra-Suhota-Gala  -  Garda  -  Suketu  -  Brhat- ksetra-Hasti-Ajamldha-Rsa-Samvarana-Puru-Sudhanva- Cyavana-Krti-Vasu-Brhadratha-Jarasandha. 2)  Birth.    Jarasandha   was    created  by  joining  together two  halves  of  a  child,  by  a  giantess  called  Jara,    and    so this  child  got  the  name  Jarasandha.  (For  detailed  story see  under  Jara) . 3)  The  fast  battle  with    Sri  Kr$na.     Asti  and  Prapti,  the two  wives  of  Kamsa,    were   daughters   of  Jarasandha. When   Sri   Krsna   killed     Kamsa,    the    two    daughters went  to    their  father  and  shed    tears   before  him.   Jara- sandha   became   angry    and    with    a    mighty  army  sur- rounded   the   city    of    Mathura.    A    fierce  battle   was fought  between  Jarasandha  and    Krsna.    At    last   Bala- bhadrarama     caught     hold     of  Jarasandha  and    was about    to  kill   him,    when  an  ethereal  voice   said    that Balabhadrarama  was  not  the  person  to   kill  Jarasandha. Accordingly   Rama  and    Krsna    set  Jarasandha     free. (Bhagivata,  Skandha  10). 4)  Other  information. (1)  It  is  mentioned   in   Bhagavata,   Skandha   10,    that Jarasandha  was  the  teacher  too,  of  Kamsa. (2)  Jarasandha  had  four  sons,  Soma,    Sahadeva,  Turya and    Srutasru  of  whom   Sahadeva     became     King    of Magadha,  after  the  death  of  Jarasandha. (3)  Mention   is    made   in   Maha.bha.rata,    Adi    Parva, Chapter  185,  that  Jarasandha  had  been  present   at   the Svayarhvara  (marriage)  of  Pancall. (1)  Once  there  arose  a  battle  between  Jarasandha and  Kama,  in  which  Jarasandha  was  defeated  and  so he  made  a  treaty  with  Kama.  (M.B.  Santi  Parva, Chapter  5,  Stanza  6) . 5)  The  death  of  Jarasandha.     The   enmity   between    Sri Krsna  and  Jarasandha  was  life-long.  These  two    mighty powers  confronted  each  other  eighteen  times.  Sri  Krsna decided    to   kill  Jarasandha,     the  King    of  Magadha, in  a  duel.  Once  Sri    Krsna    with   Arjuna    and    Bhima, reached    the   city   of  Magadha    in    the    guise  ofBrah- manas.    They   started     from    the     kingdom    of  Kuru JARASANDHA  II 350 JATAKARMADISAMSKARA  (S) travelled  through  Kurujarigala  and  passed  by Padmasaras  and  Kalakuta,  visited  the  holy  places  of Gandaki,  Mahas'ona,  Sadanira  and  such  others,  crossed the  river  Sarayu  and  reached  the  opposite  bank.  Then they  travelled  through  the  countries  of  East  Kosala and  Mithila.  Touring  through  the  countries  they crossed  the  rivers  Carmanvati,  Gaiiga.  and  Sona.  Wear- ing matted  hair  and  barks  of  trees  they  reached  Giri- vraja,  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.1  Seeing all  these  sights  they  reached  the  presence  of  Jarasandha, who  welcomed  them  with  necessary  formalities  and talked  with  them.  But  they  kept  silence.  At  last  Sri Krsna  told  him  that  his  two  friends  were  having  the vow  of  silence,  which  would  terminate  only  at  mid- night. So  the  King  left  them  in  the  sacrificial  hall  and went  to  ths  palace.  He  came  to  them  at  midnight  and asked  them  who  they  were.  Sri  Krsha  revealed  to  him that  they  were  Krsna,  Bhima  and  Arjuna,  who  had come  to  fight  a  duel  with  Jarasandha,  who  had  unrea- sonably put  many  innocent  Kings  in  dungeon,  and challenged  him  to  select  any  one  of  them  for  duel.  Jara- sandha, trembling  with  fury,  selected  Bhima.  In  that duel  Jarasandha  was  killed.  (M.B.  Sabha  Parva, 3  Chapters  from  20) . 6)  Names  given  to  Jarasandha.  Barhadratha,  Magadha, Magadhadhipa  and  Jaraputra  are  some  of  the  names used  in  the  Mahabharata  by  Vyasa  as  synonyms  of Jarasandha. JARASANDHA  II.  (Satrusaha) .  One  of  the  hundred sons  of  Dhrtarastra.  It  is  mentioned  in  Mahabharata, Drona  Parva,  Chapter  137,  Stanza  30  that  this  Jara- sandha was  killed  by  Bhimasena. JARASANDHA  III.  In  Kama  Parva  of  the  Maha- bharata, 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  Jarasandha,  a  Ksatriya  of  Magadha. JARASANDHAVADHAPARVA.  A  sub-section  of  Sabha Parva,  of  the  Mahabharata.  This  sub-section  comprises of  Chapters  20  to  24  of  Sabha  Parva. JARAYU.  An  attendant  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  43,  Stanza  19). JARITA.  A  mother  bird  with  four  young  ones,  who  suffer- ed much  in  the  burning  of  the  forest  Khandava.  (For detailed  story  see  under  Khandavadaha,  Para  8) . JARITARI.  A  son  of  the  mother  bird  Jarita.  (See  under Khandavadaha,  Para  8) . JARJARANANA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  19). JARTIKA.  A  tribe  of  Vahikas.  They  are  considered  to be  the  lowest  of  the  tribes.  (M.B.  Kama  Parva,  Chapter 44,  Stanza  10). JARUDHI.  A  country  in  ancient  India.  (M.B.  Sabha Parva,  Chapter  38). jAROTHl.  An  ancient  city.  It  is  mentioned  .in  Maha- bharata, Vana  Parva,  Chapter  12,  Stanza  30,  that  Sri Krsna,  with  his  friends  Ahuti  and  Kratha  defeated Sis upala,  Jarasandha,  Saibya  and  Satadhanvan  in  this city. JATADHARA.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  61) . JATAKARMADISAMSKARA  (S) .  In  the  ancient  days the  people  of  Bharata  observed  certain  social  and customary  rites  immediately  after  the  birth  of  a  child. They  were  known  as  Jatakarmans.  Each  caste  had  its own  Jatakarmans.  They  are  given  below  : If  it  is  a  male  child  jatakarman  should  be  done  before cutting  the  umbilical  cord.  At  that  time  gold  is  tci  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  Brahmans,  might  to  Ksatriyas,  wealth  to  Vaisyas and  humility  to  Sudras.  That  is,  the  word  'Sarman' in  the  case  of  Brahmana,  'Varman'  for  Ksatriyas, 'Gupta'  for  Vaigyas  and  'Dasa'  for  Sudras,  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  'Annaprasa'  (feeding  with  rice) should  be  performed.  In  accordance  with  hereditary customs  the  two  rites  mentioned  above  may  be  per- formed at  any  time  after  the  third  month.  For Brahmanas  and  Ksatriyas  the  ceremony  of  'Caula' (tonsure)  may  be  performed  at  the  time  of  birth  or  at the  age  of  three.  The  ceremony  of  Upanayana  (Investi- ture with  the  Brahma  string)  should  be  conducted  at the  age  of  eight  from  pregnancy  for  Brahmanas,  at  the age  of  eleven  from  pregnancy  for  Ksatriyas  and  at  the age  of  twelve  for  Vaisyas.  But  Upanayana  could  be performed  at  the  age  of  five  for  Brahmanas  who  desire Brahma-radiance,  at  the  age  of  six  for  Ksatriyas  who desire  might  and  at  the  age  of  eight  for  Vaisyas  who desire  wealth.  There  is  another  opinion  that  Upana- yana could  be  performed  up  to  the  age  of  sixteen  for Brahmanas  and  twentytwo  for  Ksatriyas.  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  Gayatrl,  and  will  have  no admittance  to  the  rituals  and  ceremonies  performed  by Brahmanas  and  will  be  known  by  the  name  Vratya (an  outcast,  uninvested  Brahmana) .  These  Vratyas could  not  be  taught  Vedas  or  be  given  women  as wives. Brahmana,  Ksatriya  and  Vaisya  brahmacaris  (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,  Brahmanas  have  to  make  belts  out  of  Munja (grass),  Ksatriyas,  out  of  Murva  (grass)  and  Vaisyas out  of  flax.  When  these  are  not  available,  Brahmanas may  use  Kusa  grass,  Ksatriyas  nanal  grass  and  Vaisyas Darbha  grass  called  balbaja  to  make  belts  of  customary three  darns  or  five  darns  with  a  knot.  A  celibate  should have  a  stick.  For  Brahmanas  the  stick  should  be  made of  Bilva  (Aegle  marmelos)  or  "palasa"  (butea  frondosa) and  for  Ksatriyas,  of  banyan  or  blackwood.  (Mimosa catechu)  and  for  Vaisyas,  of  Dillenia  speciosa  (Uka tree)  or  fig  tree.  For  Brahmanas  the  stick  should See  under  Brhadratha  IV  to  know  about  the  sound  of  this  big  drum. JATALIKA 351 JATISMARAKITA reach  up  to  the  top  of  the  head,  for  Ksatriyas  up  to  the forehead  and  for  Vais  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.  Brahmanas  should  wear the  upper  garment  or  their  sacred  thread  (Yajna- sutra)  on  the  left  shoulder  and  under  the  right  arm  and •  then  it  is  called  'Upavlta';  if  it  is  on  the  right  shoulder and  under  the  left  arm  it  is  called  "Pracinavita"  and if  it  is  round  the  neck  it  is  called  "Nivita". These  Jatakarmans  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  samidadhana  (gathering  fuel  of  Butea frondosa) .  (Manusmrti,  Chapter  2)  . JATALIKA.  A  female  attendant  of  Skanda.  (Salya Parva,  Chapter  46,  Verse  23) . JATAPATHA.     See  under  Ghanapatha. jATARUPASlLA.  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 (Badavagni) .  The  monkeys  sent  by  Sugrlva  to  search for  Slta,  made  a  search  in  this  mountain  also.  (Valmiki Ramayana,  Kiskindha  Kanda,  Sarga  40,  Stanza  50) . JATASURA  I.  A  King,  who  was  a  member  of  Dharma- putra's  assembly.  (Sabha  Parva,  Chapter  4,  Verse  24). JATASURA  II.  A  Raksasa,  Jatasura,  disguised  as  a brahmin  lived  with  the  Pandavas  in  the  forest.  His  aim was  to  carry  off  Pancali  and  the  arrows  of  the  Pandavas as  and  when  he  got  an  opportunity  for  it.  One  day taking  advantage  of  Arjuna's  absence  Bhlma  was out  ahunting)  Jatasura  caught  hold  of  the  others  as also  the  arrows  and  ran  away  with  them.  Sahadeva alone  managed  to  slip  away  from  his  clutches.  Dharma- putra  pledged  his  word  that  Jatasura  would  be  killed before  the  sunset.  Hearing  all  the  hubbub  (Bhima hurried  to  the  scene,  killed  the  Asura  and  saved  his brothers  and  Pancali  from  difficulties  and  danger. (Vana  Parva,  Chapter  157). JATASURA  III.  This  Jatasura  had  a  son  called  Alam- busa  who  was  killed  by  Ghatotkaca  in  the  great  war. (Drona  Parva,  Chapter  174). JATASURA  PARVA.  A  sub-Parva  of  Mahabharata. (See  under  Mahabharata) . jATAVEDA  (S).  Three  sons  of  Pururavas,  born  from Agni  (fire).  They  are  called  the  Jatavedas.  (Bhagavata, '  Skandha  9) . JATAYU.     A  bird  famous  in  the  Puranas. 1)  Genealogy.     Descended     from     Visnu     as      follows, Brahma — Marici — Kasyapa — Aruna — Jatayu. 2)  Birth.     Two  sons    called    Sampati    and  Jatayu   were born  to  Aruna.  Their  mother,  a  bird,  was  Syeni.  Syeni, wife  of  Aruna,  delivered  two  children,  Sampati  and    the great  Jatayu    (Adi     Parva,    Chapter    66,    Verse    71). "Know  that    I  am  the  son    of  Aruna    and    Sampati    is my  elder  brother.  My  name  is  Jatayu,    and    I    am    the son  of  Syeni."  (Valmiki  Ramavana,     Canto    14,    Verse 32). But,  according  to  Kamba  Ramayana,  the  name  of  the mother  of  Sampati  and  Jatayu  was  Mahasveta. (Kiskindha  Kanda).  Perhaps,  Syeni  was  also  known as  Mahasveta. 3)  Jatayu   flies  towards  Surya.       Sampati    and  Jatayu, once  under  a   bet   flew   up    towards    the     sun.  Jatayu outflew    Sampati,    and     in    the     exuberance    of  youth entered  Surya's  orbit  at  noon  time  with  the  result  that, due  to  the  excessive  heat  his    wings   were   scorched.    At this  Sampati,  to  save  his  brother,  flew    up    higher    than Jatayu  and  spread  out  his  wings  like  an  umbrella      over Jatayu  with  the  result  that  Sampati'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   Nisakara   who   was  performing  penance  on the  mountains.    After    their    tragic   meeting  in    Surya- mandala  Sampati  and  Jatayu  never  again  met   in    their life.    (Valmiki  Ramayana,  Kiskindha    Kanda,   Chapter 58;  Kamba  Ramayana,  Kiskindha  Kanda) . 4)  Fought  with  Ravana.    Jatayu  clashed     with  Ravana, who  was  carrying  away  Sltadevi  in  his  vimaria,    and    in the  fierce  fight  that  they  fought  in  (he  air,    Ravana    cut off  Jatayu's  wings  and    thus    felled   him   on    the    earth, almost   dead.       (Valmiki       Ramayana,  Aranya  Kanda, Chapter  51 ). 5)  Death.     Rama  and    Laksmana    during    their  search in  the  forest  for  Slta  came   upon  Jatayu    lying  without wings  almost  dead  and   reciting    Rama's   name.  Jatayu described  to  Rama  how  Ravana  had  carried    away   Slta and  how  he  had  tried  to  stop  him  and  fought  with  him. After  giving  this  account  he  died.  Rama  and  Laksmana lit  a  fire  and  cremated  Jatayu.    The    great   bird's   soul attained  salvation.    (Kamba  Ramayana) . JATl.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  61). JATI.     See  under  Caturvarnya. JATILA.  The  name  assumed  by  Siva  when  he  played the  part  of  a  Brahmacarin.  Parvati  began  rigorous penance  to  obtain  Siva  as  her  husband,  and  Siva visited  her  disguised  as  Jatila,  a  brahmacarin  to  test her.  (Siva  Purana,  Satarudrasarhhita) . JATILA.  A  righteous  and  generous  woman  who  was born  in  the  Gautama  dynasty.  She  once  sought  the help  of  the  saptarsis.  (Adi  Parva,  Chapter  195;  also See  under  GautamJ  II) . jATISMARA.  A  holy  bath.  It  is  mentioned  in  the Mahabharata,  Vana  Parva,  Chapter  84,  Stanza  128 that  the  body  and  mind  of  the  person  who  bathes  in this  tirtha  (bath)  will  become  pure. JATISMARAHRADA.  A  holy  place.  In  the Mahabhfirata,  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. JATISMARAKITA.  A  worm  which  got  emancipation through  the  advice  of  Vyasa.  Once  while  Vyasa  was roaming  about  in  the  country,  by  chance  he  saw  this worm.  It  was  running  through  the  road,  seeing  a  cart coming  very  fast.  Vyasa  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  Sudra.  Jealousy,  resentment,  arrogance, selfishness  etc.  were  the  traits  of  his  character  in  his previous  life.  Only  twice  in  his  life  had  he  done  good JATHARA 352 JAVA  IV deeds.  Once  he  honoured  his  mother  and  on  another occasion  he  respected  a  Brahmana.  Because  of  these two  good  deeds,  in  his  present  life  as  worm  he  had the  remembrance  of  his  previous  life.  Vyasa  gave  the worm  necessary  advice.  Instantly  the  worm  was  crushed under  the  wheel  of  the  cart. In  the  next  rebirth  this  Jatismaraklta  was  born  as  a Ksatriya  King.  As  he  was  leading  the  life  of  a  powerful King  he  met  with  Vyasa.  He  rcci-ived  advice  from  the hermit.  In  his  next  life  he  became  a  Brahmana  and finally  he  attained  bliss.  (M.B.  Anusasana  Parva,  3 Chapters  from  117) . JATHARA  I.  A  very  erudite  brahmin  scholar  in  Vedic lore.  Jathara  was  a  prominent  figure  at  the  serpent yajna  held  by  Janamejaya.  (Adi  Parva,  Chapter  53, Verse  8). JATHARA  II.  A  mountain  within  the  ranges  "of  Maha- meru.  On  the  eastern  side  of  Mahameru  there  exist  two mountains  called  Jathara  and  Devakuta,  18,  000 yojanas  in  extent  and  2000  yojanas  high.  On  the western  side  of  Meru  are  the  mountains  called  Pava- mana  and  Pariyatra,  on  the  southern  side  Kailasa  and Karavlra,  and  on  the  northern  side  Trisrriga  and Makaragiri.  (Devi  Bhagavata,  8th  Skandha). JATHARA  III.     An  urban  region  in  ancient  India. JATHARA.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva.  Chapter  46,  Stanza  128). JATUGRHAM.     See  under  Arakkillam  (lac  palace). JATUGRHAPARVA.     A  particular  section  of  Adi  Parva. JATUK\RNA.  An  ancient  hermit  with  control  over  his senses.  He  was  a  member  of  the  council  of  Yudhisthira. (M.B.  Sabha  Parva,  Chapter  4,  Stanza  14). JAVA.  A  warrior  of  Subrahmanya.  ( M.B.  Salya  Parva, Chapter  45,  Stanza  75) . JAYA  I.  A  son  of  Dhrtarastra.  (M.B.  Adi  Parva,  Chap- ter 63,  Stanza  119).  He  fought  with  Arjuna  at  the  time of  the  stealing  of  cows.  (M.B.  Virata  Parva,  Chapter 54) .  This  Jaya  fought  with  Nila  and  Bhlma  in  the battle  of  Bharata.  Bhlma  killed  him.  (Drona  Parva, Chapters  25  and  135). JAYA  II.  A  deva  (god).  At  the  time  of  the  burning  of the  forest  Khandava,  this  deva  came  with  an  iron  pestle to  fight  with  Kfsna  and  Arjuna.  (M.B.  Adi  Parva, Chapter  226  Stanza  34). JAYA  III.  A  King  in  ancient  India.  He  sits  in  the  Dur- bar of  Yama  (God  of  death)  and  worships  him.  (Sabha Parva,  Chapter  3,  Stanza  15). JAYA  IV.  A  synonym  of  the  Sun.  (M.B.  Parva,  Chap- ter 3,  Stanza  24). JAYA  V.  The  pseudo  name  taken  by  Yudhisthira  at  the time  of  the  pseudonymity  of  the  Pandavas  in  the  coun- try of  Virata.  Bhlma  was  known  as  jayanta,  Arjuna  by the  name  Vijaya,  Nakula  by  the  name  Jayatsena  and Sahadeva  by  the  name  Jayadbala  at  that  time.  (Virata Parva,  Chapter  5,  Stanza  35).  At  that  time  Pancall addressed  all  her  five  husbands  by  the  name  Jaya (M.B.  Virata  Parva,  Chapter  23,  Stanza  12). JAYA  VI.  A  naga  (serpent)  born  in  the  family  of  Kas- 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  Mahabharata,  Drona Parva,  Chapter  156,  that  both  Sakuni  and  this  warrior fought  with  Arjuna. JAYA  VIII.  A  warrior  of  the  country  of  Pancala.  Men- tion is  made  in  Mahibhfirata,  Kama  Parva,  Chapter 56,  Stanza  44.  that  this  warrior  fought  on  the  side  of the  Pandavas  and  that  Karna  wounded  him  in  the battle. JAYA  IX.  One  of  the  attendants  given  to  Subrahmanya by  Vasuki,  the  King  of  the  Nagas  (serpents).  Vasuki gave  Subrahmanya  two  attendants  named  Jaya  and Mahajaya.  (M.B.  Salya  Parva,  Chapter  45,  Stanza  52) . JAYA  X.  A  synonym  of  Mahavisnu.  (M.B.  Anusasana Parva,  Chapter  149,  Stanza  6Tf. JAYA  XI.  (JAYAVIJAYAS).  They  were  gate-keepers  of Vaikunlha.  As  these  two  sons  ofdevas  were  engaged in  the  service  of  Mahavisnu  guarding  the  gate,  the hermits  Sanaka  and  others  came  to  see  Mahavisnu  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  sorrow- ful 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  Mahavisnu.  Accordingly  Jaya  and  Vijaya were  born  in  the  earth  as  Hiranyaksa  and  Hiranyaka- iipu.  They  were  killed  by  Mahavisnu.  n  the  second birth  they  were  Ravana  and  Kumbhakarna.  Maha- visnu incarnated  as  Sri  Rama  killed  them.  In  the  third birth  they  were  Sisupala  and  Dantavaktra.  They  were killed  by  Sri  Krsna,  an  incarnation  of  Bhagavan  Visnu. For  further  details  see  under  Hiranyaksa.  Hiranyaka- sipu,  Ravana ; -Kurhbhakarna,  Sisupala  and  Dantavak- tra. After  three  births  Jaya  and  Vijaya  returned  to Vaikuntha.  (Bhagavata,  Skandha  7). JAYA  XII.  Father  of  the  Raksasa  (giant)  Viradha,  who was  killed  by  Sri  Rama  at  the  forest  Dandaka.  Vira- dha was  born  to  the  giant  Jaya  by  his  wife  Satahrada. (Valmlki  Ramayana,  Aranya  Kanda,  Sarga  3) . JAYA  XIII.  The  original  name  of  the  Mahabharata  writ- ten by  Vyasa.  Many  of  the  scholars  are  of  opinion  that Vyasa  was  not  the  author  of  the  whole  of  the  Maha- bharata that  we  see  in  its  present  form  now.  They  say that  the  Bharata  written  by  Vyasa  consisted  only  of eight  thousand  and  eight  hundred  stanzas.  That  work  was named  Jaya.  To  those  eight  thousand  and  eight  hund- red stanzas  Vaisampayana  added  fifteen  thousand,  two hundred  stanzas  and  this  great  book  was  given  the name  Bharata  or  Bharata  sarhhita  (Bharata  collection). When  Suta  recited  this  book  to  other  hermits  in  Naimi- saranya  the  book  had  a  lakh  of  stanzas.  Henceforward the  book  was  called  Mahabharata,  (History  of  classical Sanskrit  Literature;  Mahabharata,  Adi  Parva,  Chapter 62,  Stanza  20) . JAYA.  I.  A  daughter  of  the  hermit  Gautama.  Gautama had  two  daughters  by  his  wife  Ahalya  named  Joyanti and  Aparajita  besides  Jaya.  While  Daksa  was  perform- ing a  yaga,  (sacrifice)  this  Jaya  informed  Parvatl  of it.  Parvatl  fell  down  when  she  heard  that  Daksa  had not  invited  Siva  to  the  sacrifice.  Siva  got  angry  at Daksa's  negligence  and  from  his  wrath  the  Bhutaganas such' as  Virabhadra  and  others  (attendants  of  Siva) arose.  ( Vamana  Purana,  Chapter  4) . JAYA.  II.  Wife  of  Puspadanta,  a  gana  (attendant  of Siva)  .  See  under  Puspadan'a. JAYA.  III.  Another  name  of  Parvatl.  (M.B.  Virata Parva,  Chapter  6,  Stanza. 16). JAYA  IV.  A  daughter  of  Daksa.  Two  daughters  named Jaya  and  Suprabha  were  born  to  Daksa.  To  Suprabha and  Jaya  fifty  sons  each  were  born.  These  hundred  sons JAYAV 353 JAYADRATHA  I wore  various  kinds  of  arrows  and   such    other   weapons. (Valmiki  Ramayana,  Balakanda,  Sarga  21). JAVA  V.  A  maid  of  Parvatl.  It  is  seen  in  Skanda  Purana that  this  Jaya  was  the  daughter  of  Prajapati  Krsasva. JAVA.     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  Jaya. "Patirbharyarh  sampravisya Garbho  bhutveha  jayate  / -  Jayayastaddhi  jayatvarh' Yadasyam  jayate  punah"  // (Manusmrti,  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  1 7) . JAYA  (M)  II.  The  name  given  to  the  story  of  Vidula. See  under  Vidula. JAYADBALA.  The  false  name  assumed  by  Sahadeva  at the  time  of  the  incognito  life  of  the  Pandavas  in  the  city of  Virata.  (M.B.  Virata  Parva,  Chapter  5,  Stanza  35). JAYADEVA  I.  A  Sanskrit  poet  who  lived  in  the  13th  cen- tury A.D.  He  is  the  author  of  the  play  'Prasannaragha- vam'.  As  far  as  the  story  of  Sri  Rama  is  concerned, some  .changes  have  been  made  in  this  play  from  that given  by  Bhavabhuti  in  his  'Mahavlracarita'.  Accord- ing to  this  play  Sri  Rama  and  Banasura  both  were lovers  of  Slta.  The  famous  work  'Candraloka',  a  trea- tise on  rhetorical  figures,  was  written  by  this  poet  Jaya- deva.  His  most  important  work  is  'Gltagovinda',  the theme  of  which  is  the  early  life  of  Sri  Krsna,  especially the  love  between  Sri  Krsna  and  Radha,  which  is  very touchingly  described.  This  book  consists  of  12sargas and  each  sarga  contains  24  octaves.  This  poet  was  a devotee  of  Krsna.  He  used  to  sing  lyrics  before  the image  of  Krsna  while  his  wife  danced  according  to  the beat. JAYADEVA  II.     See  under  Duisasana   II. JAYADHVAJA.  The  fifth  of  the  hundred  sons  of  Karta- viryarjuna.  It  is  stated  in  Brahmanda  Purana,  Chapter 46  that,  of  the  hundred  sons  of  Kartavlryarjuna,  Sura, Surasena,  Dhisana,  Madhu  and  Jayadhvaja  were  the mightiest  warriors.  This  Jayadhvaja  was  the  father  of Talajangha. JAYADRATHA  I.  A  mighty  warrior  King  who  ruled  over the  kingdom  of  Sindhu. 1 )  Genealogy.     Descended  from   Visnu  in    the  following order  :  Brahma  — Atri  —  Candra  — Budha  — Pururavas- Ayus — Nahusa  — Yayati  — Puru — Janamejaya — Pracin- van — Pravira — Namasyu — Vltabhaya — Sundu — Bahuvi- dha  — Sarhyati  — Rahovadi  — Raudrasva  —  Matinara — Santurodha — Dusyanta  — Bharata — Suhotra — Suhota — Gala — Gardda  — Suketu  — Brhatksatra — Hasti — Ajaml- dha — Brhadisu — Brhaddhanu — Brhatkaya — Jayadratha1 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  Samantapancaka  to  per- form penance.    (M.B.  Drona  Parva,  Chapter    146). 3)  Marriage.     It    is   mentioned   in    Mahabharata,  Adi Parva,  Chapter  116,  Stanza  17,  that  Jayadratha  married the  princess  Du^sala. 4)  Jayadratha  and  Pancali.       From    the    very    beginning Jayadratha    was    a  bitter  enemy  of  the  Pandavas.   It  is not    difficult    to   find  out  the  root  of  this  enmity.  It  is stated  in  Adi  Parva,  Chapter  185,  Stanza  21  that  Jayad- ratha  was   present  at  the  svayarhvara  of  Pancall.  The fact  that  he  did  not  get  Panca.li,   might    have   laid    the foundation  of  this  enmity. From  this  moment  Jayadratha  was  looking  forward  to  a chance  to  carry  off  Pancali. The  forest  life  of  the  Pandavas  began.  They  wandered through  many  forests  and  finally  reached  the  forest, Kamyaka.  Once  the  Pandavas  left  Pancali  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 Pancali,  he  fell  in  love  with  her.  He  sent  Kotikasya, the  King  of  Trigarta,  who  was  the  son  of  Suratha  as  a messenger  to  Pancali.  Kotikasya  told  Pancali  about  the superior  qualities  of  Jayadratha  and  requested  her  to accept  Jayadratha,  leaving  the  Pandavas.  But  she rejected  his  request.  The  messenger  returned  to  Jayad- ratha and  told  him  what  had  happened.  Jayadratha himself  came  in  a  chariot  and  tried  to  entice  her. Pancali  did  not  yield.  Jayadratha  caught  her  by  force and  took  her  away  in  his  chariot.  Dhaumya  the  priest of  the  Pandavas  followed  them  with  tears.  Shortly  after- wards, the  Pandavas  returned  to  the  hut.  They  searched for  Pancali  here  and  there.  They  heard  everything from  a  maid,  and  instantly  followed  Jayadratha,  whose army  confronted  the  Pandavas.  The  heads  of  almost  all the  warriors  of  Jayadratha  fell  on  the  ground.  Jayad- ratha fled  from  the  battlefield.  The  Pandavas  followed him  and  caught  him  and  scourged  him.  Bhlma  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  Yudhisthira  and  Pancali, he  was  released.  (M.B.  Vana  Parva,  Chapters  264  to 272). 5)  Other  details. ( 1 )  In  the  sacrifice  of  Rajasuya  (imperial  consecration) performed  by  Yudhisthira,  Jayadratha  took    part   as   a tributary    King.     (M.B.     Sabha    Parva,    Chapter   34, Stanza  8) . ( 2)  Jayadratha  was  present  at  the  game  of  dice  between Duryodhana  and  Yudhisthira.    (Sabha  Parva,    Chapter 58,  Stanza  28). (3)  It  was  while  going  to  Salva  to  marry  a  damsel  that Jayadratha  attacked  Pancali  at  the  forest  of    Kamyaka. ( M.B.  Vana  Parva,  Chapter  264) . (4)  Feeling    ashamed    at    the    result  of  his  attempt  to carry  off  Pancali,  Jayadratha   went   direct    to    Gaiiga- dvara    and  pleased  Siva  by  penance.  Siva  gave  him  the boon  that  he  would  be  able  to  defeat  all    the    Pandavas except  Arjuna.  (M.B.  Vana  Parva,  Chapter  272). 6)  Jayadratha  in  the  battle  of  Bharata. In  the  battle  of  Bharata,  which  lasted  for  eighteen  days between  the  Kauravas  and    the  Pandavas,  Jayadratha i.  It  is  mentioned  in  Mahabharata,  Adi  Parva.  Chapter  67  that  Jayadratha  was  the  son  of  Brhatksatra.  After  Bharata,  Brhat- ksatra was  the  only  famous  and  mighty  emperor.  Really  speaking  Jayadratha  was  the  grandson  of  Brhatksatra.  The  statement  that  Jayad- ratha was  the  son  of  Brhatksatra  OD!V  mcaps  that  he  was  a  descendant  of  that  king. JAYADRATHA  II 354 JAYANTA  VI took  the  side  of  the  Kauravas  and  fought  against  the Pandavas.  The  part  played  by  him  in  the  battle  is  given below: — (1)  On  the  first  day  there  was  a  combat  between  Jayad- ratha   and    Drupada.    (M.B.    Bhlsma    Parva,    Chapter 45,  Stanzas  55  to  57) . (2)  Attacked  Bhimasena.   (M.B.  Bhlsma  Parva,  Chap- ter 79,  Stanzas  1 7  to  20) . (3)  Fought  with  Arjuna  and  Bhimasena.  (M.B.  Bhlsma Parva,  Chapters  113    and  11 5). (4)  Engaged  in  a  combat  with  the  King  Virata.  (M.B. Bhisma  Parva,  Chapter  116,  Stanzas  42  to   44). (5)  Jayadratha    and    Abhimanyu    fought    with    each other.     (M.B.    Drona  Parva,    Chapter    14,  Stanzas 64 to  74) . (6)  Fought  with  Ksatravarman.  (M.B.    Drona   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.  Drona  Parva,    Chapter    74,    Stanzas    4 to  12). (8)  He   began    to   combat  with  Arjuna.  (M.B.  Drona Parva,  Chapter,  145). 7)  The  death  of  Jayadratha.     When  a  fierce  fight  began between  Arjuna  and  Jayadratha,    Sri   Krsna    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  Jayad- ratha's  father  who  had   been    sitting   in   deep   penance and  meditation  in  Samantapancaka.  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.    (Drona  Parva,  Chapter 146,  Stanzas  104  to  130). 8)  The  names  of  Jayadratha.     Saindhavaka,  Saindhava, Sauvlra,  Sauviraja,  Sauviraraja,  Sindhupati  Sindhuraja, Sindhurat,  Sindhusauvlrabharta,  Suvlra,  Suvirarasfrapa, Vardhaksatri  and  such  other  names   are  used   as   syno- nyms of  Jayadratha  in  the  Mahabharata. JAYADRATHA  II.  In  Mahabharata,  Sabha  Parva, Chapter  8,  Stanza  36  we  see  another  Jayadratha  who sits  in  the  durbar  of  yama  ( the  death-god)  and  medi- tates upon  him. JAYADRATHAVADHAPARVA.  A  sub  section  of  Drona Parva  in  Maha  Bharata.  This  consists  of  Chapters  85 to  152  of  Drona  Parva.  * JAYADRATHAVTMOKSANA  PARVA.  A  sub  section  of the  Vana  Parva,  in  Mahabharata.  Chapter  272  is  in this  section. JAYANlKA  I.  A  grandson  of  Drupada.  Mention  is made  in  the  Mahabharata,  Drona  Parva,  Chapter  156 Stanza  18,  that  this  Jayanika  was  killed  by  Asvatthama. JAYANlKA  II.  A  brother  of  the  King  of  Virata.  (M.B. Drona  Parva,  Chapter  158,  Stanza  42). JAYANTA  I.     Son  of  Indra. 1)  Genealogy.     Descended  from  Visnu  in   the    following order:  Brahma  —  Marici  —  Kasyapa — Indra — Jayanta. Jayanta  was  the  son  born    to  Indra   by    his   wife    SacI- devi.  (M.B.  Adi  Parva,  Chapter  112,  Stanzas  3  and  4). 2 )  Jayanta  lost  one  eye.     During  his  forest  life,    Sri  Rama lived  with  Slta  and  Laksmana  on  the  mountain  Citra- kuta  for  some  days.  Once  Sri  Rama,  being  very  tired of  walking  in  the  forest  fell  asleep  with  his  head  in  the lap  of  Slta.  Taking  this  chance  Jayanta  came  in  the shape  of  a  crow  and  scratched  the  breast  of  Slta  with his  claws.  Slta  cried  and  Sri  Rama  woke  up  and  saw Jayanta  in  the  shape  of  a  crow.  Rama  got  angry  and shot  the  Brahmastra  (a  divine  arrow)  against  Jayanta. Fear  of  life  made  him  fly  throughout  the  whole  of  the three  worlds.  Even  Brahma,  Visnu  and  Mahesvara 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  Sri  Rama.  Sri  Rama  said  that  the Brahmastra  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 Adhyatma  Ramayana  this  story  is  stated  with  some slight  changes.  According  to  Adhyatma  Ramayana, this  incident  took  place  when  Sita  had  been  drying  raw flesh.  (Valmiki  Riimayana,  Sundara  Kanda,  Sarga  38) . 3)  Jayanta  hidden  in  the  ocean.     After   getting    the    boons Ravana  became  arrogant  and  with  a  big  army   went    to the   realm    of   the  gods.    Ravana    engaged  Indra  in    a fierce   battle.    In    that    fight  Meghanada     the    son    of Ravana  attacked  Jayanta,  who   swooned  and  fell  down. Immediately  Puloma,  the  father    of  Sacldcvl,    gathered Jayanta  in  his  hands  unseen  by  anybody   and    hid    him in  the  sea.  After  the  disappearance  of  Jayanla  the  battle entered  the  second  stage.  Thinking  that  his  son  Jayanta had  been  killed,    Indra    began    to    fight    with  Ravana with  more   vigour    than    before.    In    the    battle  which followed  Meghanada  subdued  Indra  and    made    him    a captive.    Taking    Indra     and   the  celestial    maids    as captives,  Ravana  and  his  men  went  to    Lanka.  (Uttara Ramayana). 4)  Jayanta    became  Bamboo.     Once    Agastya     came     to Indra's   durbar.     Indra    arranged    for    the    dance    of UrvasI  in   honour   of  Agastya's   visit.    In    the  midst  of the  dance  UrvasI  saw  Jayanta  before   her   and    she   fell in  love  with  him.  Consequently  her  steps    went   out   of beat.  Narada  who  was  playing  his  lute   called   MahatI went   wrong.  Agastya   got   angry    and  cursed  Jayanta and  changed    him  to   a    bamboo.  UrvasI  was  cursed  to become  a  woman    with  the   name    Madhavi.    Agastya cursed  Narada  that  his  lute  MahatI  would  become    the lute  of  the  people   of  the  world.  (Vayu  Purana). 5)  Other   information. (1)  In  the  stealing  of  the  Parijatapu spa   (the  flower   of a  paradise   tree)    Jayanta  fought    with  Pradyumna  the son    of  Sri  Krsna    and   was    defeated.     (Visnu    Parva Chapter  73).  ' (2)  Jayanta   was  defeated  by    Surapadma,  an   Asura, in  a  battle.  (Skanda  Purana,  Asura  Kanda). JAYANTA  II.     During  the  time  of  his   life  incognito   in Virata  the  name  assumed  by   Bhimasena   was  Jayanta. (M.B.  Virata  Parva,  Chapter  5,  Stanza  35). JAYANTA      III.     In      Mahabharata,      Udyoga    Parva, Chapter  171,  Stanza  11,   mention    is    made  about   one Jayanta  of  Pancala. JAYANTA  IV.     One  of  the  eleven  Rudras.    (M.B.    Santi Parva,    Chapter  208,  Stanza  20). JAYANTA  V.     A    synonym    of  Mahavisnu    (M.B.    Anu- sasana  Parva,  Chapter  149,  Stanza  98). JAYANTA   VI.     One   of  the    twelve    Adityas.    (M.B, Anusasana  Parva,  Chapter  150,  Stanza  15). JAYANTA  VII 355 JAYATSENA  1 JAYANTA  VII.  One  of  the  ministers  of  Dasaratha.  The eight  ministers  of  Da;>aratha  were  Jayanta,  Dhrsti, Vijaya,  Asiddhartha,  Arthasadhaka,  Asoka,  Mantra- palaka  and  Sumantra.  (Valmiki  Ramayana,  Bala  Kanda, Sarga  7) . JAYANTl  I.  A  holy  place  on  the  bank  of  the  river Sarasvati.  There  is  a  tlrtha  (bath)  here  known  as Somatirtha.  It  is  mentioned  in  the  Mahabharata, Vana  Parva,  Chapter  83,  Stanza  19  that  those  who bathe  in  this  tlrtha  would  obtain  the  fruits  of  the sacrifice  of  Rajasuya.  (Imperial  consecration) . JAYANTl  II.  Daughter  of  Indra  and  sister  of  Jayanta. In  Bhagavata,  Skandha  4,  there  is  a  story  stating how  Jayanti  was  the  wife  of  Sukra  for  ten  years. Sukracarya  was  the  teacher-priest  of  the  Asuras (demons).  Once  the  devas  (gods)  had  completely  de- feated the  Asuras.  With  the  intention  of  procuring new  powers  from  Sri  Paramesvara,  Sukracarya  went  to Kailasa.  When  the  penance  of  Sukra  became  more and  more  severe  the  gods  and  Indra  began  to  be flurried.  Indra  told  his  daughter  Jayanti  to  become  the servant  of  Sukra  and  to  break  his  penance  somehow  or other.  Jayanti  did  not  like  this  procedure  of  her  father. Still  she  did  not  like  to  disobey  her  father.  So  she went  to  Kailasa  and  became  the  attendant  of  Sukra 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  Sukracarya  talked  with  her.  In  accor- dance with  her  request  the  hermit  Sukra  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  Sukracarya married  Jayanti  and  they  lived  in  the  house  very  happily for  ten  years JAYANTI  III.  The  queen  of  the  King  Rsabha  who  was born  in  the  dynasty  of  King  Agnidhra.  Hundred children  were  born  to  Rsabha  of  Jayanti  (See  under Rsabha  II). JAYAPRIYA.  A  female  attendant  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Stanza  12). JAYARATA.  A  warrior  who  fought  on  the  side  of  the Kauravas.  Bhimasena  killed  this  warrior,  who  was  a prince  of  Kalinga,  in  the  battle  of  Bharata.  (M.B. Drona  Parva,  Chapter  155,  Stanza  28). JAYARATHA.  A  Sanskrit  poet  who  lived  in  Kasmira  in the  12th  century.  He  was  a  Saivite.  His  important  work is  Haracaritacintamani'.  (History  of  classical  Sanskrit literature) . JAYASARMAN.  A  Brahmana  who  became  wealthy  by taking  the  vow  of  Kamala  ( Kamalavrata ) .  Kamala  is the  eleventh  day  of  'Adhimasa'. It  is  believed  that  this  day  is  better  than  other  days.  If a  man  fasts  on  that  day  Goddess  Kamala  will  be  pleased with  him. The  devotee  should  awake  in  the  Brahma  muhurta (fortyeight  minutes  before  sunrise)  and  take  bath thinking  of  Purusottama  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  Saivite  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  tulasi  (holy  basil)  the fruits  will  be  a  lakhfold  and  if  it  is  done  in  the presence  of  Visnu  the  fruits  obtained  will  -be  un- limited. This  Jayasarman  who  took  the  fast  was  the  son  of  a noble  Brahmana  named  Sivasarman  of  Avanti.  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 Triveni  Mahatirtha.  He  was  very  tired  of  hunger  and thirst.  So  he  bathed  in  the  tlrtha  and  searched  for  some hermitage.  By  chance  he  saw  the  hermitage  of  Harimitra As  it  was  the  month  of  Purusottama  many  people  had gathered  there.  Brahmanas  were  telling  stories  of  miti- gation of  sins.  He  heard  the  story  of  the  vow  called Kamalavrata  and  its  fruits.  So  Jayasarman  stayed  in  that hermitage  with  them  and  took  the  vow  of  Kamalavrata. That  night  Devi  appeared  before  him  and  said  :  "I  have come  from  Vaikuntha,  because  I  am  greatly  pleased  with you.  Since  you  have  taken  the  vow  of  Kamalavrata  on the  eleventh  day  of  the  dark  lunar  fortnight  called Kamala  of  the  month  of  Purusottama  I  will  grant  you boons.  Because  you  have  taken  the  vow  at  Triveni,  I  am immensely  pleased  with  you.  The  noble  Brahmanas  of your  future  generations  also  will  be  blessed  by  me". Saying  these  words  the  Devi  gave  him  boons  and  dis- appeared. From  that  day  onwards  Jayas  arma  became  a great  wealthy  man  and  he  returned  to  his  father's  house (Padma  Purana,  Chapter  64). JAYASENA  I.  Father  of  the  famous  Candamahasena. (See  under  Candamahasena) . JAYASENA  II.  A  prince  of  Magadha.  He  was  a  mem- ber of  the  council  of  Yudhisthira.  (M.B.  Sabha  Parva Chapter.  4,  Stanza  26). JAYASENA  III.  A  King  of  Avanti.  .To  this  King  was born  a  son  named  Vindanuvinda  and  a  daughter named  Mitravinda  by  his  chief  wife  Rajadhidevi.  Mitra- vinda  was  married  by  Sri  Krsna. JAYASVA  I.  A  son  of  King  Drupada.  It  is  mentioned  in Maha  Bharata,  Drona  Parva,  Chapter  156,  Stanza  181 that  Jayasva  was  killed  by  Asvatthama  in  the  battle  of Bharata. JAYASVA  II.  A  brother  of  the  King  of  Virata.  (M.B. Drona  Parva,  Chapter  158,  Stanza  42). JAYATSENA  I.  A  King  of  the  kingdom  of  Magadha.  It is  stated  in  Mahabharata,  Adi  Parva,  Chapter  67  that this  King,  who  was  the  son  of  Jarasandha,  belonged  to the  family  of  Kalakeya.  This  King  was  a  friend  of  the Pandavas.  Mention  is  made  in  Mahabharata,  Adi JAYATSENA  II 356 JlMOTAVAHANA Parva,  Chapter  185,  Stanza  8,  that  Jayatsena  was present  at  the  svayarhvara  (marriage)  of  Draupadi. Towards  the  end  of  the  battle  of  Bharata,  the  Panda- vas  sent  a  letter  of  invitation  to  this  King  and  accord- ingly he  came  to  the  help  of  the  Pandavas  with  an  aksau- hini  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  Puru  dynasty.  His father  was  Sarvabhauma  and  his  mother  was  die princess  Sunanda  of  Kekaya.  Jayatsena  married  Sui'ra- vas,  the  princess  of  Vidarbha.  A  son  named  Arvacina was  born  to  them.  (M.B.  Adi  Parva,  Chapter  35) . JAYATSENA  III.  The  name  assumed  by  Nakula  in his  life  incognito.  (Virata  Parva,  Chapter  5,  Stanza  35) . JAYATSENA  IV.  A  King  who  took  the  side  of  the Kauravas.  He  was  son  of  Jarasandha.  This  King  came with  an  aksauhini  of  army  and  helped  the  Kauravas in  the  battle  of  Bharata.  (M.B.  Bhisma  Parva,  Chapter 16,  Stanza  16).  It  is  mentioned  in  Kama  Parva, Chapter  5,  Stanza  30  that  this  King  was  killed  by Abhimanyu.1 JAYATSENA  V.  A  son  of  Dhrtarastra.  It  is  mentioned in  Mahabharata,  Bhisma  Parva,  Chapter  69,  that  this Jayatsena  was  defeated  by  Satanika  and  in  Salya  Parva, Chapter  26  that  he  was  killed  by  Bhimasena. JAYATSENA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva.  Chapter  46,  Stanza  12). JAYAVIJAYAS.     See  under   Jaya  XI. JHA.  This  syllable  means  'famous'.  (Agni  Purana, Chapter  348) . JHAJHA.  The  father  of  Sunda  an  Asura  who  was  the father  of  Marlca,  whose  mother  was  Tataka.  (Valmiki Ramayana,  Bala  Kanda,  Sarga  25). JHILLI.  A  Yadava  of  the  house  of  Vrsni.  He  was  one of  the  seven  chief  ministers  of  Sri  Krsna  in  Dvaraka. (M.B.  Sabha  Parva,  Chapter  14,  Daksinatya  patha). JHILLl  I.  Jhillipinddraka ) .  A  warrior  of  the  Vrsnis. It  is  stated  in  Mahabharata,  Adi  Parva,  Chapter  185, Stanza  20,  that  this  warrior  was  present  at  the  svayam- vara (marriage)  of  Draupadl.  It  is  also  seen  that  this Yadava  carried  the  dowry  of  Subhadra  to  Khandava- prastha  from  Dvaraka.  (M.B.  Adi  Parva,  Chapter  120, Stanza  32) .  This  warrior  took  part  in  the  Bharata battle.  It  is  mentioned  in  Mahabharata,  Drona  Parva, Chapter  11,  Stanza  28  that  this  warrior  played  a  laud- able part  in  the  battle  of  Kuruksetra. JHILLI  II.  (Jhillipindarakam)  (Jhillika).  A  worm.  This worm  has  another  name  Jhuiku.  (M.B.  Vana  Parva, Chapter  64,  Stanza  1 ). JHlLLIKA(M).  An  ancient  town  in  South  India.  Men- tion is  made  about  this  town  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Stanza  59. JHI5IKU.     See  under  Jhilli  II. JIHVA.  A  servant  woman  who  stole  ornaments  from  the palace.  For  the  detailed  story  of  how  she  was  caught with  stolen  goods  see  under  Hans' arman. JIMUTA  I.  A  King  born  of  the  family  of  Yayati.  (Bha- gavata,  Skandha  9) . JlMOTA.  II.  A  wrestler  (Pahalvan) .  While  the  Panda- vas were  living  incognito  in  the  city  of  Virata,  once Brahmotsava  (Brahma  festival)  was  celebrated  all  over the  country.  Wrestling  was  an  important  item  of  the Brahma  festival.  Jimuta  was  the  most  famous  of  the wrestlers  who  took  part  in  the  festival.  He  struck  several wrestlers  down.  At  last  King  Virata  asked  Bhima  to wrestle  with  Jimuta.  Bhimasena  accepted  the  invita- tion.In  the  wrestling  Jimuta  was  killed.  (M.B.  Virata Parva,  Chapter  16) . JlMOTA  III.  A  hermit.  Mention  is  made  in  Mahabha- rata, Udyoga  Parva,  Chapter  111,  Stanza  23  that  this hermit  got  a  treasure  of  gold  called  Jaimuta  from  the Himalayas. JlMUTA  IV.  The  horse  of  the  King  Vasumanas.  See under  Vasumanas. JIMUTAKETU  I.  A  synonym  of  Siva.  There  is  a  story in  the  Puranas  about  how  Siva  got  the  namejimuta- ketu. When  summer  season  began  Parvati  told  her  husband Siva:  "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?"  Siva  replied.  ''Dear  !  It  is  because I  have  no  house  that  I  walk  about  in  the  forest always." Because  Siva  said  so,  the  loyal  wife  SatidevI  spent  the summer  with  her  husband  in  the  shade  of  trees.  When the  summer  was  over  rainy  season  began.  People  stopp- ed walking  about.  The  sky  became  black  with  clouds. The  roaring  sound  of  thunder  was  heard  everywhere. Seeing  that  the  rainy  season  had  begun  Parvati  again requested  her  husband  to  erect  a  house.  Hearing  her request  Siva  replied.  "I  have  no  wealth  at  all  to  build a  house.  You  see  that  I  am  wearing  the  hide  of  a  leo- pard. The  serpent  Sesa  is  my  Brahma-string.  Padma and  Pingala  are  my  car-rings.  One  of  my  bracelets  for the  upper  arm  is  Kambala  and  the  other  one  is  the naga  (serpent)  Dhananjaya.  My  bracelet  on  the  right hand  is  Asvatara  and  on  the  left  hand  is  Taksaka.  The string  that  I  wear  round  my  waist  is  Nila,  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,  Siva  got  into  a  lofty  cloud  with  Parvati and  sat  there.  That  cloud  looked  Jike  the  flag  of  Siva. Thenceforward  Siva  came  to  be  known  by  the  name Jimutaketu.  (Vamana  Purana,  Chapter) . JlMOTAKETU  II.  See  under  Jimutavahana. J IMOTAVAHANA.  A  Vidyadhara.  ( demi-god) .  He  was the  son  of  Jimutaketu,  who  was  the  ruler  of  a  city named  Kancanapura  in  a  valley  of  the  Himalayas.  Be- ing 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  Jimutavahana  was  that  son. When  Jimutavahana  came  to  know  of  the  divine  powers .  of  the  Kalpaka  tree,  from  the  ministers,  with  the  per- mission of  his  father  he  went  to  the  Kalpaka  tree, bowed  before  it  and  said  to  it,  "Oh  noble  tree!  You  have i.  The  Mahabharata  mentions  two  princes  of  Magadha.  bearing  the  same  name 'Jayatsena'.  The  fathers  of  both  of  them  happen to  be  Jarasandhas.  But  it  is  said  that  after  the  dealh  of  the  fimovs  Jir  isandhi  his  son  Sahad^va  b;cam^  king.  This  Sahadeva,  with  his brother  Jayatsena  took  the  side  of  the  Piadavas  and  f)u?ht  against  thj  Kura/ii.  H-n:e  th:  K'n,*  Jiyats^ni  mentioned  hire  must  be  the son  of  some  other  Jarasandha  of  the  Kingdom  of  Magadha. jlMCTAVAHANA 357 JIMUTAVAHANA 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  Jlmu- tavahana 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 Jlmutavahana  spread  throughout  the  three  worlds,  and all  the  Vidyadharas  grew  jealous  of  him.  As  the  heavenly tree  Kalpaka,  which  yielded  all  the  wishes,  had  return- ed to  heaven,  they  thought  it  the  most  propitious  time and  arrayed  their  army  against  Jlmutavahana.  His father  Jlmutaketu  had  completed  all  preparations  to meet  the  enemy.  But  Jlmutavahana  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  mere- ly for  the  pleasures  of  this  fragile  body.  So  let  us  go away  from  here.  Leave  the  kingdom  to  them." Jlmutaketu,  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.  Mitravasu, the  son  of  Visvavasu,  the  King  of  the  Siddhas  and Jlmutavahana  became  close  friends.  One  day  Jlmuta- vahana was  wandering  about  in  the  forest  when  he  saw in  the  middle  of  a  garden  a  temple  dedicated  to  Devi and  a  young  woman  of  exquisite  beauty,  surrounded  by her  maids,  singing  hymns  and  worshipping  Devi.  Jlmu- tavahana was  attracted  by  her  extra-ordinary  beauty. Love  budded  in  her  heart  also.  On  enquiry  it  was understood  that  she  was  Malayavati,  the  sister  of  Mit- ravasu. After  that  both  of  them  engaged  in  a  little  talk of  love-making.  Hearing  her  mother  calling,  Malaya- vati instantly  went  home.  Being  fallen  head-long  in love,  Jlmutavahana  spent  the  night  somehow  or  other and  at  dawn  reached  the  temple  with  a  hermit  boy. While  the  hermit  boy  was  consoling  Jlmutavahana Malayavati  also  came  there.  Jlmutavahana  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  Jlmutavahana  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.  Jlmutavahana  will  become  your  hus- band. He  will  become  the  emperor  of  the  Vidyadharas also."  Jlmutavahana  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 Mitravasu  said  to  his  father  Vi'-'vavasu.  Thus  he  said 'Father  !  Jlmutavahana  who  gave  away  his  own  Kal- paka 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  Malayavati  to  him.  It is  very  difficult  to  get  such  a  noble  man  for  my  sister anywhere  else."  The  father  consented.  The  prince  ins- tantly 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,  Jlmutavahana went  to  his  house.  Mitravasu  was  there.  He  revealed the  purpose  of  his  coming.  Jlmutavahana,  who  had  the remembrance  of  his  previous  births  told  Mitravasu  that in  the  previous  birth  also  they  had  been  friends  and that  Malayavati  had  been  his  wife.  Thus  their  marriage took  place.  Delightful  days  of  the  married  life  passed one  by  one.  One  day  Jlmutavahana  and  Mitravasu went  for  a  walk.  They  reached  a  forest  on  the  seashore. Seeing  some  bones  there  Jlmutavahana  asked  Mitra- vasu about  them.  Mitravasu  said  :  "In  ancient  days Kadru,  the  mother  of  Nagas  (serpents)  made  Vinata, the  mother  of  Garuda,  her  slave  by  some  trick.  Garuda liberated  his  mother  from  slavery.  But  the  hatred increased  day  by  day  and  Garuda  began  to  eat  serpents, the  children  of  Kadru.  Seeing  this,  Vasuki  the  King of  Nagas  entered  into  a  contract  with  Garucja,  so  as  to prevent  the  nagas  from  being  destroyed  altogether.  The arrangement  was  that  Vasuki  would  send  a  serpent everyday  to  Garuda.  Garuda  ate  all  those  serpents sent  by  Vasuki  in  this  place.  These  are  the  bones  of those  poor  snakes." When  Jlmutavahana  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  Mitravasu  was  an  obstacle  to  carry  out his  wish.  At  that  particular  moment  a  minister  of Visvavasu  appeared  there  and  took  away  Mitravasu saying  that  he  was  wanted  by  his  father.  Left  alone, Jlmutavahana  stood  there  when  he  saw  a  young  man coming  with  an  old  woman  who  was  crying  bitterly. On  enquiry  Jtmutavahana  learned  that  in  accordance with  the  agreement  with  Garuda,  the  old  woman  was bringing  her  only  son  Sankhacuda  to  give  him  as  food to  Garuda.  Jlmutavahana  told  them  that  he  would take  the  place  of  Sankhacuda  that  day.  The  mother and  the  son  reluctantly  agreed  to  his  desire.  The  old woman  went  away  crying  and  Sankhacuda  went  to  the temple. Hearing  the  sound  of  Garuda 's  wings  Jlmutavahana laid  himself  on  a  stone  and  Garuda  taking  him  in  his beaks  flew  to  the  top  of  the  Malaya  Mountain.  On  the way  the  jewel  of  Jlmutavahana  known  as  'Cudaratna', which  was  soaked  in  blood  fell  down,  in  front  of Malayavati.  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, Jlmutaketu  also  knew  everything  and  with  his  wife  and daughter  he  went  to  the  top  of  the  Malaya  mountain. In  the  meanwhile,  Sankhacuda,  having  done  obeisance to  'Gokarnanatha'  (God),  came  back  to  the  stone where  he  had  left  Jlmutavahana  and  seeing  a  pool  of fresh  blood,  became  sad  and  silent.  Then  determining that  he  would  save  Jlmutavahana  at  any  cost,  he went  up  the  mountain  following  the  track  of  the  blood drops. Garuda  took  Jlmutavahana  to  the  peak  of  the  mountain and  began  to  peck  at  him.  Jlmutavahana  grew  more and  more  delightful  as  the  pecking  became  harder. Garuda  looked  at  him  with  wonder  and  thought, "Surely,  this  is  not  a  naga.  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  Sankhacuda  had  reached  the  spot.  Soon Jlmutaketu  with  his  wife  and  Malayavati  also  arrived. jlR^ODDHARA 358 JIVATMAN They  all  cried  aloud.  Garuda  was  in  great  confusion. When  he  knew  that  he  was  about  to  eat  the  famous Jimutavahana,  who  had  given  away  even  the  Kalpaka tree  for  the  good  of  others,  Garuda  was  filled  with remorse.  Instantly  Jimutavahana  died.  The  parents and  Sankhacuda  cried  beating  their  breasts.  Malayavati fell  on  the  ground  and  cried.  Then  looking  up  she called  out  with  tears.  "Ha  !  Devi  !  Jagadambika  !  you have  told  me  that  my  husband  would  become  the emperor  of  the  Vidyadharas.  Has  your  boon  become futile  because  of  my  misfortune  ?"  Devi  appeared  and said  "Daughter  !  My  words  will  not  become  futile." Then  Devi  sprinkled  Amrta  (ambrosia)  on  Jimuta- vahana and  brought  him  to  life.  He  sprang  up  more radiant  than  before,  and  was  anointed  as  emperor of  the  Vidyadharas  by  Devi.  When  Devi  disappeared Garuda  who  was  much  pleased,  told  Jimutavahana to  ask  for  any  boon. Jimutavahana  requested  for  the  boon  that  Garuda should  stop  eating  the  Nagas  and  that  all  the  serpents who  had  been  reduced  to  bones  should  be  brought  to life  again.  Garuda  granted  him  that  boon.  All  the serpents  which  had  been  killed  by  Garuda  came  to life  again.  All  the  gods  and  hermits  came  there  with joy.  After  all  had  gone,  Jimutavahana  went  with  his relatives  to  the  Himalayas  as  the  emperor  of  Vidya- dharas.1 (Kathasaritsagara,  SasankavatI  Lambaka, Tarahga23). jlRIVfODDHARA.  Erection  and  consecration  of  images fixed  in  temples  which  have  fallen  into  dilapidation,  is called  Jlrnoddhara.  Mention  is  made  in  Agni  Purana, Chapter  67,  about  the  principles  of  Jlrnoddhara,  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 Narasimhamantra  (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  pro- cession 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. JITARI.  Son  of  Avlksit  born  of  the  family  of  Puru. Avlksit  was  the  son  of  King  Kuru.  Mention  is  made about  Jitari  in  Mahabharata,  Adi  Parva  Chapter  94, Stanza  53. JITATMA.  A  Visvadeva  (A  class  of  gods)  concerned with  Sraddha  (offerings  to  the  Manes).  (M.B.  Anusasana Parva,  Chapter  91,  Stanza  31) . JITAVATl.  A  daughter  of  King  Usinara.  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  JitavatI  that  the  Astavasus  (the  eight Vasus)  stole  the  cow  Nandini  of  Vasistha,  and  by  the curse  of  Vasistha  had  to  take  birth  in  the  womb  of women  on  earth.  (See  under  Ganga,  Para  7). JISI^IU  I.     A  name  of  Arjuna.    (See  under    Arjuna). JISIVU  II.  A  synonym  of  Sri  Krsna.  As  Sri  Krsna  had won  all  the  battles  he  fought,  he  got  the  name  Jisnu. (M.B.  Udyoga  Parva,  Chapter  70,  Stanza  13) . JISIVU  III.  A  warrior  who  fought  on  the  side  of  the Pandavas  against  the  Kauravas.  This  warrior  who  was a  native  of  Cedi,  was  killed  by  Kama  (M.B.  Karna Parva,  Chapter  56,  Stanza  48J. JIS1VUKARMAN.  A  warrior  who  stood  on  the  side of  the  Pandavas  and  fought  against  the  Kauravas.  He was  a  native  of  the  country  of  Cedi.  (M.B.  Karna Parva,  Chapter  56,  Stanza  48) . JIVAJIVAKA.  A  King  of  birds.  Mention  is  made  in Mahabharata,  Sand  Parva,  Chapter  139,  Stanza  6, about  this  bird. JIVALA.  A  charioteer  of  Rtuparna,  the  King  of  Ayodh- ya.  Nala  who  had  been  living  there  under  the  name Bahuka  had  accepted  Jivala  as  his  friend.  (See  under Nala). JIVATMAN  (The  induvidual  life  or  soul).  The  Apara- brahman  (which  is  next  to  the  highest  Brahman)  that is  so  minute  and  subtle  is  called  Jlvatman.  Parabrahman is  God  almighty.  It  is  mentioned  in  Taittiriyopanisad about  this  aparabrahman  as  follows  : "Tasmad  va  etasmadatmana  akasah  sambhutah, akasad  vayuh  vayoragnih,  agnerapah  adbhyah  prthvi prthivya  osadhayah  osadhibhyo  annam  annat  purusah sa'va  esa  puruso  annamayah." 'From  this  Atman  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 Purusa  came  into  existence.  The  materialized  form  of aparabrahman  is  the  body.  Its  subtle  form  is  the  soul. Jlvatma  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  e  ther.  The  body  which  is  made  of  the  five elements  is  the  dwelling  place  of  this  Jlvatma.  The individual  life  exists  in  every  living  being.  The  body originated  from  food  is  the  outer  covering  of  the  Jlvat- ma. This  materialized  body  is  also  called  Annamaya- kosa  (the  cask  of  food).  Inside  this  annamayakosa  there is  the  Pranamayakosa  (the  chest  of  the  life  breaths) .  It  is stated  in  the  Taittiriyopanisad  that  this  Pranamayakosa is  separate  from  and  existing  inside  the  annamayakosa. The  Pranamayakosa  which  exists  inside  the  annama- yakosa has  the  shape  of  man.  The  life  breath  which appears  as  the  inhaling  and  exhaling  breath  is  the  head of  the  Pranamayakosa.  The  life  breath  Vyana  is  the ri^ht  wing  and  Apana  is  the  left  wing,  ether  its  soul  and Prthvi  (the  earth)  its  tail.2  Inside  the  Pranamayakosa, there  exists  the  Manomayakosa  (the  chest  of  mind) , i     This  story  is  told  to  the  king  Trivikramasena    by  Vetala.  See  under  Trivikramasena. 3     Tasya  prana  eva  sirah  vyano  daksinah  paksah  apinah  uttarah  paksahi  akasa  atma,  Prthivi  puccham.     (Taittiriya ) . JNANAPAVANAT IRTHA 359 JVARA but  it  fills  the  entire  interior  of  the  Pranamayakosa. The  Vijnanamayakos'a(the  chest  of  knowledge  or  under- standing) exists  inside  the  Manomayakosa.  The  Jivatma or  the  individual  life  dwells  inside  this  Vijfianamaya- kosa  and  pervades  the  entire  body.  It  is  by  the  activity of  Vijnanamayakoia  that  the  Jivatma  feels  its  indivi- duality. Inside  the  Vijnanamayakoi'.a  there  exists  a  fifth kosa  (chest)  called  the  Anandamayakosa,  which  is  the immediate  covering  of  Jivatma,  and  which  has  no  sense of  individuality.  The  three  Koaas,  Anandakosa,  Vijnana- kosa  and  Pranamayakosa  together  is  called  Suksmasaiira (the  subtle  body).  It  must  be  remembered  that  Suks- masarlra  is  different  from  Susuksmasarlra  (the  minute subtle  body) . Heart  is  the  abode  of  the  Jivatma.  Hrdi  (in  heart) ayam  (this  being — Jivatma  exists).  So  the  name  'Hrd- aya'  (heart)  is  meaningful.1  The  Purusa  (male  being), which  sits  inside  the  heart  or  the  Jivatma  is  as  big  as the  toe  according  to  the  Kathopanisad. The  Jivatma  or  the  Aparabrahman  is  without  beginning. Even  from  the  past  which  is  beyond  our  thinking  crores and  crores  of  Jlvatmans  had  got  into  individuals  and when  the  Annamayakosas  of  the  individuals  decayed due  to  death,  they  abandoned  them  and  entered  into new  individuals.  The  author  of  the  Brhadaranyaka gives  an  explanation  to  the  question  why  this  Jivatma 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  Jivatma  originate  from?  how does  it  enter  this  body?"  Jivatma  originates  from  Para- matma  (the  soul  of  the  universe) .  As  the  shadow pervades  the  body  of  a  man  this  Jivatma  overshadows this  body."  Sri  Sarikaracarya  expounds  it  in  another way;  he  says  that  the  Jivatma  is  tied  to  the  body  by the  imagination  or  desires  of  the  mind. JNANAPAVANATIRTHA.  An  ancient  holy  bath.  Men- tion is  made  in  Mahabharata,  Vana  Parva,  Chapter, 84,  Stanza  3  that  those  who  visit  this  holy  place  will attain  the  fruits  of  performing  the  sacrifice  of  Agni- stoma. JR'MBHADEVI.     Sec  under  Kottuva  (Gape). JRMBHIK.A.  Yawning  or  gaping.  For  the  Puranic story  of  how  gape  came  into  existence  in  the  world,  see under  Kottuva  (Gape). JUHU.  A  King  of  the  family  of  Yayati.  (Bhagavata, Skandha9). JVALA  I.  A  daughter  of  Taksaka.  The  King  Rksa  mar- ried her.  Matinara  was  the  son  born  to  the  couple. (Mahabharata,  Adi  Parva,  Chapter  95.  Stanza  25) . JVALA  II.  The  wife  of  Niladhvaja.  There  is  a  story  about this  Jvala  in  the  "Jaimini  Agvamedha  Parva",  Chapter 15,  as  follows  : The  Pandavas  began  the  sacrifice  of  Asvamedha.  Arjuna led  the  sacrificial  horse.  He  continued  his  victorious march  defeating  all  Kings  and  reached  the  city  of  Nila- dhvaja. Niladhvaja  was  not  prepared  for  a  fight.  Seeing this  his  wife  Jvala  tried  various  ways  to  push  her husband  to  war.  Seeing  them  to  be  futile  she  approa- ched her  brother  Unmuka  and  asked  him  to  fight  with Arjuna.  He  also  was  not  prepared  to  fight  with  Arjuna. Jvala  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  Ganga took  the  form  of  Sumangaladevi  and  stood  before  Jvala and  aked  her  the  reason  for  saying  so.  Jvala  said  "Gan- gadevi  submerged  her  seven  sons  and  killed  them.  After that  she  took  the  eighth  son  from  Santanu.  That  son too  was  killed  by  Arjuna  in  the  Bharata-battle.  Thus Ganga  is  childless  and  sinful."  Hearing  this  Ganga Devi  cursed  Arjuna  "Let  his  head  be  cut  off  in  six months'  time."  Jvala  was  satisfied.  (For  the  result  of the  curse  see  under  Arjuna,  Para  28) . JVALAJIHVA  I.  One  of  the  two  attendants  given  to Subrahmanya  by  Agnideva.  (Fire  god) .  Jyoti  was  the other  attendant.  (MB.  Salya  Parva,  Chapter  45,  Stanza 33). JVALAJIHVA  II.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Stanza  61) . JVALESVARA.     See  under  Tripura. JVARA.      (Jvaram)  (Fever). 1)  General  information.  A  fearful  being.  It  is  stated  in  the Puranas    that    living   beings   catch    fever    owing  to  the activities  of  this  monster. 2)  The   origin  of  jvara.     Once    Siva    and  Parvati  were talking  with  each  other  in    the  Holy  Bath  called  Jyotis- kam   on   mount     Mahameru.   On    that  day  Daksa  had performed    a    sacrifice    at   Gangadvara.  Siva  alone  was not   invited.    Seeing   the   Gods    Brahma  and  the  others going  to  that  place  through  the  sky,  Parvati  asked  Siva what    the   matter   was.    Siva   explained    everything    to Parvati,  who  became  very  sorry    because    her    husband had  not  been  invited.  Siva  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  combi- nation of  hawk  and  owl,  with  jet-black  colour,  wearing a  blood-coloured  cloth."  (M.B.  Santi  Parva,  Chap- ter 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.  Visnu Parva,  Chapter  122). To  this  uncouth  figure  Siva  gave  the  name  Jvara,  who dashed  away  and  entered  into  all  devas  (gods).  Brahma and  the  others  caught  fever  and  were  laid  up.  At  last they  all  came  to  Siva.  Hearing  their  request  Siva 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  bj  caused  by  Jvara. It  was  the  time  of  the  terrorization  of  Vrtrasura.  Jvara caught  hold  of  that  Asura  also.  It  was  at  this  time that  Indra  used  his  thunderbolt  and  killed  Vrtrasura. (M.B.  Santi  Parva,  Chapter  283  ;  M.B.  Visnu  Parva, Chapter  122). I     Ayarh  puru?ah  bhah   satyah  tasmin  antarhrdaye  yatha  vf ihir  va,  yavo  va,  sa  esa  sarvasyesanah  sarvasyadhipatih. (Brhadaranyaka) JYAMAGHA 360 JYOTISAM JYAMAGHA.     A  King  born  in  the  dynasty   of  Iksvaku. (Harivarhs'a,  Chapter  36). Five  sons,  who  were  equal  to  gods,  named  Sahasrada, Payoda,  Krosta,  Nila  and  Ajika  were  born  to  Yadu  of the  family  of  Iksvaku.  Several  noble  persons  were  born in  the  family  of  Krosta.  A  noble  and  broadminded  son named  Vrjimvan  was  born  to  Krosta.  Svahi  was  born to  Vrjinlvan.  Ruseku  to  Svahi,  Citraratha  to  Ruseku and  Sasabindu  to  Citraratha.  Thousand  sons  were  born to  Sasabindu  who  was  an  emperor.  Important  among those  thousand  who  were  blessed  with  radiance,  fame, wealth  and  beauty,  were  Prthusravas,  Prthuyasas, Prthutejas,  Prthubhava,  Prthuklrti  and  Prthumati. USanas  was  the  son  of  Prthusravas,  Sineyu  was  the  son of  Us  anas  and  Rukmakavaca  the  son  of  Sineyu.  Ruk- makavaca  killed  all  the  archers  and  conquered  the countries  and  performing  asvamedha  (horse  sacrifice) gave  away  all  the  countries  he  conquered,  as  gift  to Brahmanas.  Five  sons  were  born  to  Rukmakavaca.  Jya- magha  was  one  of  them.  His  brothers  were  Rukmesu, Prthurukma,  Parigha  and  Hari.  Of  them  Parigha  and Hari  were  made  Kings  of  foreign  countries.  Rukmesu was  given  the  country  ruled  by  his  father.  Prthurukma served  Rukmesu.  They  drove  Jyamagha  away  from  the country. Jyamagha  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  Narmada.  He  had  neither  wealth  nor  attendants. He  stayed  on  the  mountain  Rksavan  eating  fruits  and roots.  His  wife  Saibya  also  had  become  old.  They  had no  children.  Still  Jyamagha  did  not  marry  anybody else.  Once  Jyamagha  came  out  victorious  in  a  fight  in which  he  got  a  girl.  Jyamagha  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  wl  en  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  Saibya. The  damsel  who  became  the  wife  of  Vidarbha  gave birth  to  two  sons  named  Kratha  and  Kaisika.  (Padma Purana,  Chapter  13). JYESTHA  I.  A  deity  of  inauspicious  things.  In  Kamba Ramayana,  Yuddha  Kanda,  it  is  observed  that  Jyestha was  a  goddess  obtained  by  churning  the  Sea  of  Milk. As  soon  as  she  came  up  from  the  sea  of  Milk,  the Trimurtis  (Visnu,  Brahma  and  Siva)  found  her  and sent  her  away  ordering  her  to  sit  in  inauspicious  places. The  Goddess  Jyestha  came  out  of  the  Milk-Sea  before the  goddess  Laksml.  So  this  deity  is  considered  the elder  sister  of  Laksml.  As  she  is  the  elder  she  is  also called  Mudhevi  (Mudevi) .  The  mode  of  worshipping this  goddess  is  given  in  Bodhayana  Sutra.  Tondiratipoti- alvar,  who  was  a  Vaisnava  Alvar,  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  Jyestha  was  completely  disconti- nued after  the  10th  century. In  Saiva  Puranas  it  is  mentioned  that  this  Goddess is  one  of  the  eight  portions  of  Paragakti.  It  was  believed that  the  powers  of  this  Goddess  regulated  human  lives in  various  ways. JYESTHA  II.     A  star.  It  is  mentioned  in   Mahabharata, Anus"asana  Parva,  Chapter  64,  Stanza  24  that   if  Brah- manas are  given  greens  on  the  day  of  this  star  it  will bring  good  to  the  giver. JYESTHA.  A  hermit  who  was  well-versed  in  the  Sama- Veda.  This  ancient  hermit  once  received  valuable  advice from  the  Satvatas  called  Barhisads.  (M.B.  Sand  Parva, Chapter  3  18,  Stanza  46) . JYESTHAPUSKARA.  A  holy  place.  Those  who  visit  this holy  place  will  get  the  fruits  of  performing  the  sacrifice of  Agnistoma.  (M.B.  Vana  Parva,  Chapter  200, Stanza  66). JYESTHASAMA.  A  Sama  meditated  upon  by  the hermit  Jyestha.  (M.B.  Santi  Parva,  Chapter  348, Stanza  46) . JYESTHILA.  A  river.  This  river  stays  in  the  palace  of Va'runa  worshipping  him.  (M.B.  Sabha  Parva,  Chapter 9,  Stanza  21). JYESTHILA.  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  Mahabharata,  Adi  Parva,  Chapter  66, Stanza  23. JYOTI  II.  One  of  the  two  attendants  given  to  Subrah- manya  by  the  God  Agni  (fire).  The  second  one  was Jva'lajihva.  (M.B.  Salya  Parva,  Chapter  45,  Stanza  33). JYOTIKA.  A  famous  serpent.  This  serpent  was  born  to Kasyapa  by  his  wife  Kadru.  (M.B.  Adi  Parva, Chapter  35,  Stanza  13). JYOTIRATHA.  A  famous  river.  The  people  of  India used  to  drink  water  from  this  river.  (M.B.  Bhlsma Parva,  Chapter  9,  Stanza  26) . JYOTIRATHYA.  A  river.  He  who  bathes  in  this  river in  the  particular  place  where  it  merges  with  the  river Sonabhadra,  would  obtain  the  fruits  of  performing  the sacrifice  of  Agnistoma.  (M.B.  Vana  Parva,  Chapter 65,  Stanza  8). JYOTIRVASU.  A  King  born  in  the  family  of  Purura- vas.  He  was  the  son  of  Sumati  and  the  father  of  Pratika. (Bhagavata,  Skandha  9) . JYOTISA  (M).  (Astronomy  and  astrology).  Jyotisa  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  Bharata. The  Vedas  are  supposed  to  have  six  Arigas  (ancillaries) They  are  Siksa  (Phonetics),  Kalpa  (ritual),  Vyakarana (Grammar) ,  Jyotisa  (astronomy)  Chandas  (metrics), and  Nirukta  (etymology).  From  this  it  can  be  said  that the  Indians  had  acknowledged  Astronomy  as  an  anci- llary of  the  Vedas.  The  expounders  of  the  Vedas  say that  Astronomy  is  the  eye  of  the  Vedas. Astronomy  has  two  sides,  the  doctrinal  side  ( Pramana- bhaga)  and  the  result-side  ( Phalabhaga) .  The  Calendar is  reckoned  in  accordance  with  the  Pramana-bhaga. Prediction  and  casting  horoscopes  of  living  beings  is  the Phala-bhaga. JYOTISKA 361 KABANDHA The  astronomers  have  divided  the  sky  that  surrounds the  earth  into  twelve  parts  called  rax  is  (zodiacs).  All the  stars  of  the  first  zodiac  appear  in  the  shape  of  a  goat (Mesa)  so  that  zodiac  was  called  Mesa.  Thus  the zodiac  in  which  the  stars  took  the  shape  of  an  ox  was called  Rsabha  (ox) .  In  the  zodiac  Mithuna  the  stars took  the  shape  of  a  young  couple.  Karkataka  means crab.  In  that  zodiac  the  stars  appear  in  the  shape  of a  crab.  In  the  same  way  Sirhha  means  lion  and  Kanya means  a  damsel.  Tula  means  balance  and  Vrscika means  scorpion ;  Dhanus  means  bow  and  Makara  means Makara  matsya  (horned  shark) .  Kumbha  is  a  water pot  and  Mina  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: — Mina Mesa Rsabha Mithuna Kumbha Karkataka Makara Sirhha Dhanus Vrscika Tula Kanya In  Kerala  and  some  other  places  the  zodiacs  are  marked to  the  right  in  order  beginning  with  Mesa,  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  Nadikas  (24 minutes)  i.e.  24  hours.  In  each  rotation  these  twelve zodiacs  face  the  earth.  For  a  man  standing  at  a  parti- cular point  on  the  earth  it  will  take  60%  12  i.e.  5 nadikas  (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  parti- cular zodiac.  When  a  particular  zodiac  is  in  a  parti- cular 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  Mesa  the  child  which  takes birth  in  that  place  is  said  to  be  born  in  the  zodiac  of Mesa.  The  zodiac  of  birth  is  given  the  name  Lagna  by astronomers.  Those  who  are  well-versed  in  the  result- side  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. JYOTISKA.  A  famous  serpent  born  to  Ka£yapa  by  his wife  Kadru.  (M.B.  Udyoga  Parva,  Chapter  203, Stanza  15) . JYOTISKA(M).     A    peak    of   mount    Sumeru.      (M.B. Santi  Parva,  Chapter  283,  Stanza  5) . JYOTISMAN.  An  ancient  King  of  Kusadvipa.  This King  had  seven  sons,  called  Udbhida,  Venuman, Vairatha,  Lambana,  Dhrti,  Prabhakara  and  Kapila. Each  division  of  that  country  is  given  the  name  of  each of  these  sons.  (Visnu  Purana,  Amsa  2,  Chapter  4). JYOTSNAKALl.  the  second  daughter  of  Candra.  In Maha  Bharata,  Udyoga  Parva,  Chapter  98,  Stanza  13, it  is  mentioned  that  this  daughter  was  extremely  beauti- ful and  that  the  Sun  married  her. K KA.     This  letter  has  the  following  meanings : (i)    Prajapati.    (Sloka  32,  Chapter  1,  Adi  Parva,  M.B.) (ii)  A  name  of  Daksaprajapati.   (£toka  7,  Chapter  208, Santi  Parva,  M.B.). (iii)   A  name  of  Visnu.  (Sloka  91,  Chapter  149,  Anusa- sana  Parva,  M,B.) (iv)   Brahma  (Visnu,  Mahesvara).  (Chapter  348,  Agni Purana,  M.B.). KABALABARHISA.  A  King  of  Vrsnivarhsa.  (See  under VRSNIVAMSA) . KABANDHA. 1)  General  information.  The  demon    who  attacked  Rama and  Laksmana  while  they  were   wandering   in    Danda- karanya  after  the  abduction  of  Sita  by  Ravana. 2)  Previous  history  of  Kabandha.  There  was  a  King  of  Gan- dharvas  called  Sri.  He  had  a  son  named   Danu.    Danu was    known   as   VisVavasu    also.    ViSvavasu  once  per- formed a  penance  to    propitiate   Brahma   for   long   life and  Brahma  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  Vajrayudha  on  him  and  the  head and  thighs  of  Visvavasu  were  squeezed  into  his  body. Visvavasu  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  Visvavasu  spent his  days  in  a  forest  near  the  Matangasrama  in  Kraun- caranya  bearing  the  name  Kabandha  (Headless  trunk ) . Indra  added  that  he  would  attain  his  real  form  when Rama  and  Laksmana  cut  his  hands.1 A  favourite  pastime  of  Kabandha  was  to  frighten  the sages.  One  day  he  attacked  a  sage  called  Sthulasiras 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  Rama  cut  his  hands  and  left  him  in  the desolate  forest.  From  that  day  onwards  Kabandha lived  there  waiting  for  Sri  Rama.  (Sarga  70,  Aranya Kanda,  Valmiki  Ramayana) . 3).  Kabandha  meets  Rama  and  Laksmana.  Jatayu  was lying  half  dead  by  a  blow  from  the  sword  of  Ravana and  Rama  and  Laksmana  went  to  him  and  talked  to him.  He  gave  them  some  information  regarding  Sita before  he  died.  After  burning  the  body  of  Jatayu  in  a funeral  pyre  Rama  and  Laksmana  went  westwards. They  entered  the  Krauncaranya  and  reached  Matariga- vana.  There  they  saw  a  great  cave.  A  huge  demoness attacked  them  near  that  cave  and  seeing  the  beautiful form  of  Laksmana  she  invited  him  for  amorous  plays. Laksmana  cut  off  her  ear,  nose  and  breasts.  Then  they entered  deep  into  the  forests.  Bad  omens  greeted  them. i.  "I  am  the  son  of  Sri  named  Danu"  says  Kabandha  to  Laksmana  in  Sloka  8,  Chapter  71,  of  the  Aranya  Kanda  of  Valmiki Ramayana.  In  Sloka  42,  Chapter  279  of  Aranya  Kanda,  Kabandha  says,  "I  am  a  gandbarva,  Visvavasu  and  came  to  be  born  in  a  demonaic womb  by  the  curse  of  a  brahmin." KACA 362 KADALlGARBHA Before  long  they  saw  Kabandha  rushing  towards  them. He  is  described  thus  in  the  Mahabharata  : "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-name.  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  Sri  Rama  in  his  right  hand  and  Laksmana  in his  left  hand.  Finding  themselves  helpless  in  his  hands Laksmana  implored  Rama  to  flee  away  from  the demon  leaving  him  alone.  Sri  Rama  cut  off  Kabandha's right  hand  and  Laksmana  cut  off  the  left  hand. Kabandha  then  asked  them  who  they  were.  Kabandha told  Rama  and  Laksmana  his  previous  story  and  then fell  dead.  Rama  and  Laksmana  burnt  the  dead  body  in a  funeral  pyre.  He  rose  up  in  the  air  as  the  Gandharva King  of  old  and  advised  Sri  Rama  to  go  to  Sugriva  for knowing  more  about  Sita.  (Sargas  70  to  72,  Aranya Kanda,  Valmiki  Ramayana) . KACA.     The   first  son    of  Brhaspati.      That     extremely beautiful  boy  was  a  great  favourite  of  the  devas. 1)  Genealogy.     Descending     in     order     from     Visnu — Brahma — Angiras— Brhaspati — Kaca. 2)  How     he     studied  the   secret  of    Mrtasanjivani.     The Devas  and  Asuras  always   quarrelled    with  each    other. Devas  accepted  Brhaspati  as  their  guru  and    the  asuras made  Sukracarya  their  guru.  Sukracarya    knew   an   art which  Brhaspati  did  not  know,   the   secret   of  Mrtasan- jivani. When    the     devas   cut    the   Asuras     to   pieces, Sukracarya  used  to    bring    them    back  to    life    by   his knowledge  of  Mrtasanjivani.    Mrtasanjivani  is  the  art  of reviving  the  dead. Devas  were  at  a  loss  to  know  what  to  do.  They  wanted to  learn  the  secret  of  Mrtasanjivani  from  Sukracarya somehow.  It  was  imperative  that  they  should  learn  it. Then  they  found  out  a  way.  They  sent  Kaca,  son  of Brhaspati,  to  Sukracarya. Kaca  went  to  Sukracarya  and  told  him  that  he  was the  son  of  Brhaspati  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  Sukracarya and  he  accepted  Kaca  as  his  disciple. DevayanI,  daughter  of  Sukracarya,  fell  in  love  with Kaca.  They  were  always  together  as  an  inseparable couple.  Asuras  did  not  like  the  advent  of  Kaca  to  the As rama  of  Sukracarya.  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   As'rama without    the    cowherd.    DevayanI    waited   for   a     long time  for  Kaca  to  come.  Not  seeing  him   DevayanI    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  Sukracarya  could  not   bear    the   sight of  his  dear  daughter  weeping  and  so   he    went    to    the forest     with     DevayanI     and      employing    the   art    of Sanjivanl  lie  invoked  the   dead    youth    to    appear.    At once  Kaca  came  back  to  life  and  stood  before  them. All  the  three  then  returned  to  the  airama  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 DevayanI,  Sukracarya  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  Sukracarya  to drink.  The  disciple  thus  went  inside  the  belly  of  the guru.  Dusk  came,  the  cattle  came  and  still  Kaca  did not  return  and  DevayanI  reported  the  matter  to  her father.  Sukracarya  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  Sukra would  die  and  if  he  did  not  get  him  out  his  daughter would  burst  her  heart  and  dje.  Sukracarya  was  in  a  fix. He  asked  Kaca  how  he  got  in  and  he  replied  that  it was  through  the  wine.  Sukra  imparted  to  Kaca  the art  of  Mrtasanjivani  and  Kaca  lying  within  the  stomach repeated  it.  Then  Sukracarya  called  Kaca  by  name and  Kaca  came  out  bursting  the  stomach  of  his  guru. The  preceptor  lay  dead  and  by  employing  the  art  of Mrtasanjivani  he  had  learnt,  Kaca  brought  his  guru to  life.  Sukracarya  eschewed  wine  from  that  day onwards  and  declared  it  as  a  forbidden  drink  to brahmins.  Sukracarya  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  Sukracarya  and  when  his education  became  complete  he  took  leave  of  his preceptor  and  also  DevayanI.  DevayanI  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  DevayanI. DevayanI  got  angry  and  cursed  him  saying  that  he would  not  be  able  to  use  the  art  of  Mrtasanjivani  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  Mrtasanjivani  to  the  devas.  (Chapters  76  and  77, Adi  Parva,  M.B.) . 4)  Kaca  visits  Bhisma.     Kaca  was   also    one   among    the several  people  who  visited  Bhisma  while  the    latter   was lying  on  a    bed  of  arrows   awaiting   death.     (Sloka    9, Chapter  47,  Santi  Parva,  M.B.). KACCHAM.     An  ancient  place  of  habitation.   (Sloka  19, Chapter  54,  Salya  Parva). KACCHAPAM.     One  of  the  nine  treasures  of  Kubera. KACCHAPI.     Name  of  the  harp  of  Narada.    (Sloka,    19, Chapter  54,  Salya  Parva,  M.B.) . KADALlGARBHA.  Daughter  of  the  great  sage Mankanaka.  There  is  a  story  about  her  in  Kathasarit- sagara.  , There  was  once  a  city  called  Iksumatl.  It  was  on  the banks  of  the  river  Iksumatl.  It  was  Visvamitra  who set  up  that  river  and  city.  In  a  hermitage  in  the  thick forest  on  the  shores  of  Iksumatl  lived  a  sage,  Manka- naka performing  penance.  One  day  the  beautiful nymph  Menaka,  came  there  from  above.  As  a  wind blew,  her  upper  garment  was  displaced.  Seeing  her bare  body,  Mankanaka  had  emission.  The  semen  of KADALIVANA 363 KADRC the  sage  fell  into  a  Kadali  (plantain)  tree  and  from there  arose  a  maiden,  extremely  beautiful.  Because  she was  born  from  Kadali  she  was  called  Kadallgarbha. Kadallgarbha  grew  up  into  a  beautiful  lady  and  one day  a  King  named  Drdhavarma  came  that  way  while hunting  and  seeing  Kadallgarbha  he  fell  in  love  with  her and  married  her  with  the  permission  of  Maiikanaka. The  Devas  advised  her  to  scatter  mustard  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  Asrama  by following  the  young  mustard  plants.  But  Marikanaka took  her  back  to  the  King.  (Taraiiga  6,  Madanaman- jukalambaka,  Kathasaritsagara) . KADALIVANA.     This  grove  is  situated  on  the   banks   of Kuberapuskarini   which     abounded     in     Saugandhika flowers.  There  were  different  kinds  of  plantain  fruits  of golden   hue   in    this   grove.    Hanuman     resided   in   it. .  chapter  146,  Vana  Parva,  M.B.). KADAMBARl  I.  A  river  flowing  westwards  in  Jambudvipa. In  Bhagavata  5th  Skandha  it  is  said  that  this  river  got  its name  "Kadambari"  because  it  had  the  hollow  trunk of  a  Kadamba  tree  as  its  source. KADAMBARl  II.  An  excellent  story  book  in  prose written  in  Sanskrit  by  the  great  Sanskrit  poet Banabhatta.  Kadambarl  is  the  heroine  of  the  story. KADHMOR.  A  saintly  King.  He  is  worthy  of  being remembered  in  the  morning.  (Chapter  165,  Anusa- sana  Parva). KADRU.  Wife  of  Kasyapa  and  daughter  of  Daksapraja- pati. 1)  Genealogy.     Descended   from    Visnu  thus: — Visnu — Brahma — Dak  sa — Kadru . 2)  Kadru--  Wife  or  daughter  of  Kasyapa  ?  Whether  KadrQ was  the  wife  or  daughter  of  Kasyapa  is  a  question  which remains  unanswered  still  in  the  Puranas.  Chapter  65  of .    Bhasa  Bharata  states  like  this. The  six  spiritual  sons  of  Brahma  are  :  Marici,  Arigiras, Atri,  Pulastya,  Pulaha  and  Kratu.  Marici  got  a  son named  Kasyapa  and  he  married  the  thirteen  daughters of  Daksa,  namely,  Aditi,  Did,  Kala,  Danayus,  Danu, Sirhhika,  Krodha,  Pradha,  Visva,  Vinata,  Kapila,  Muni and  Kadru.  So  according  to  this,  Kadru  was  the  wife  of Kasyapa. But  the  14th  Sarga  of  Aranya  Kanda  of  Valmiki  Rama- yana  states  : Daksaprajapati  got  sixty  illustrious  daughters  and  of these  Kasyapa  married — Aditi,  Dili,  Danu,  Kalika Tamra,  Krodhavasa,  Muni  and  Surasa.  Krodhavasa gave  birth  to  eight  daughters.  They  were :  Mrg!,  Mrga- manda,  Harl,  Bhadramata,  Mataiigi,  Sarduli,  SVeta; Surabhi,  Surasa  and  Kadru. Tamra  another  wife  of  Kasyapa  gave  birth  to  five daughters,  namely,  KrauncI,  Bhasi,  Syeni,  Dhrtarastri and  Sukl.  KrauncI  gave  birth  to  owls,  Bhasi  to  Bhasas, Syeni  to  eagles  and  vultures,  Dhrtarastri  to  swans  and Suki  to  Nata.  Nata  gave  birth  to  Vinata. Thus,  according  to  the  Ramayana  Kadru  was  the daughter  of  Kagyapa  born  of  his  wife  Krodhavasa. Again  Vinata  who  is  spoken  of  as  the  elder  sister  of Kadru  in  Mahabharata  is  the  daughter  of  the  grand- daughter of  Kasyapa.  This  means  that  Kadrii's  mother and  Vinata 's  grand  mother's  mother  were  sisters.  But both   of  them    looked   after  Kasyapa    as  if  they  were direct  sisters. 3)  Kadru,  mother  of  serpents.  Kadru  and  _ Vinata  lived serving  Kasyapa.  Kasyapa  was  pleased  with  them  and asked  them  what  boon  they  wanted.  Kadru  asked  for  a thousand  serpents  to  be  born  of  her  and  Vinata  asked for  two  sons  who  would  be  braver  and  more  brilliant than  the  sons  of  Kadru.  Kasyapa  granted  them  what they  asked  for  and  when  Kadru  and  Vinata  became pregnant  he  left  for  the  forest. After  some  time  Kadru  delivered  a  thousand  eggs  and Vinata  two  eggs.  Both  of  them  kept  the  eggs  in  warm jars  and  after  five  hundred  years  the  thousand  eggs  of Kadru  burst  letting  out  a  thousand  serpents.  Vinata became  impatient  and  broke  open  an  egg  of  hers.  Out came  from  it  a  half  developed  being  and  that  was Aruna.  Aruna  cursed  her  for  being  impatient  and  said "You  let  me  out  half  developed  because  of  your  over- anxiety  and  you  will,  therefore,  become  a  servant  of Kadru.  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 Kadru".  So  saying  he  rose  up  in  the  air  and  became the  charioteer  of  the  sun.  After  five  hundred  years  the other  egg  of  Vinata  broke  and  Garuda  came  out. (Chapter  16,  Adi  Parva,  M.B.) 4)  Sons  of  Kadru.     Names    of    the  prominent     sons    of Kadru  are  given  below: Sesa,  Purananaga,  Aryaka,  Vasuki,  Kapinjara,  Ugraka, Airavata,  Elaputra,  Kalasapotaka,  Taksaka,  Savama, Sumanas,  Karkofaka,  Nila,  Dadhimukha,  Dhananjaya, Anila,  Vimala,  Kaliya,  Kalmasa,  Pindaka,  Maninaga, Sabala,  Apta,  Sakha,  Pindaraka,  Hastipinda,  Vali, Karavlra,  Pitharaka,  Sikha,  Puspadarhstra,  Sumukha, Nisfhanaka,  Vilvaka,  Kaunapas'ana,  Hemaguha,  Bilva- pandura,  Kujhara,  Nahusa,  Mrsnada,  Kunjara,  Pingala, Samkha,  Prabhakara,  Bahyakarna,  Sirapurna,  Kumuda, Hastipada,  Haridraka,  Kumudaksa,  Mudgara,  Apara- jita,  Tittiri,  Kambala,  Jyotika,  Halika,  Asvatara, Pannaga,  Kardama,  Kalikaka,  Srivaha,  Bahumulaka, Vrtta,  Kauravya,  Karkara,  Samvrtta,  Dhrtaraslra, Arkara,  Patta,  Samkhapinda,  Kundodara,  Sariikha- mukha,  Subahu,  Mahodara.  Kusmandaka,  Virajas, Ksemaka,  Salipinda All  the  serpents  in  the  world  have  been  born  from  these prominent  serpents.  (Chapter  35,  Adi  Parva,  M.B.) . 5)  Kadru  curses  her  sons.     Once  Kadru  called  Vinata  to her   side   and  asked  her  the  colour  of  Uccaissravas,  the horse  of  Indra.  It  was  purely  a  white  horse  and  Vinata told    so.    But  Kadru  said  its  tail  was  black.  Each  stood firm  in  her  statement  and  then  Kadru  made  a  bet.    She who   was   defeated  in  the  bet  should  serve  the  other  as her  slave.  Vinata  agreed.  Kadru  wanted  to  cheat  Vinata 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   re- fused   to  be    a    party    to  this  deceit  and  Kadru  cursed them  saying  that  they  would  all  be  burnt  in  the  Sarpa- sattra  of  Janamejaya.  Kasyapa  did  not  like    the    curse. But  Brahma    came    there   and   said    that    the   serpents as  a  class  were  injurious  to  society  and  as  such    a  curse of  that  nature  was  necessary.   Brahma  then  taught    him Visasarhharavidya    (Treatment     of    snake-poisoning). (Chapter  20,  Adi  Parva,  M.B.) . KAHODA 364 KAILASA 6)  Kadru  and   children  go    to  Ramanfyaka.      Once  Kadru told  Vinata.  "Vinata,  take  me  to  the  island    of  Rama- nlyaka  in  the  middle  of  the  ocean.   It  is  a  beautiful  place to    stay.    Let   your   son,    Garuda,  take  my  sons  to  that place."    Vinata    took   Kadru   and    Garuda    took    her children  during  the  journey.  Garuda  rose  high  up  in  the air    nearing  the  sun  and  the  serpents   began  to  feel    the heat  unbearable  and  began  to  get  charred.  Kadru  then prayed  to  Indra  and  the  latter  then  sent  a  heavy  down- pour of  rains.  This  saved  the  serpents  from  being  burnt to    death    and    they  reached    the  island  of  Ramaniyaka safe.    (Chapters  25  and  26,  Adi  Parva,   M.B.). 7)  Other  deta  I  . (i)  Kadru  lives  in  the  court  of  Brahma  worshipping  him. (Chapter  11,  Sabha  Parva,  M.B.) . (ii)  Kadru  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.  ) . KAHODA  (KAHODAKA  —  KHAGODAKA).  A  sage the  disciple  and  son-in-law  of  Uddalaka.  He  was the  father  of  the  sage  As^avakra. Uddalaka  had  another  name  "Svetaketu".  He  was  a sage  who  had  personally  seen  and  talked  to  the  goddess Sarasvati.  It  was  at  that  time  that  Kahodaka  became his  disciple.  Kahodaka  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  Sujata  in  marriage to  Kahodaka.  In  due  course,  Sujata  became  pregnant. One  day,  the  child  in  the  womb  cried  out  that  there was  a  mistake  in  his  father's  recitation  of  the  Vedas. Kahodaka  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  "Asfavakra"  (one who  has  eight  bends).  Sujata  who  was  poor,  once  sent Kahodaka  to  King  Janaka  for  some  money.  Kahodaka who  was  defeated  in  a  disputation  was  immersed  in water.  Astavakra  rescued  his  father.  (See  under  Asfa- vakra) . KAHOLA.  An  ancient  sage  who  flourished  in  Indra's assembly.   ( Mahabharata,  Sabha  Parva,  Chapter  7) KAIKASI.     Mother  of  Ravana. 1)  Birth.     From     the     wrath   of    Brahma     the  giant Praheti  was  born  and   from  Brahma's  hunger  the  demi- god Heti  was  born.  The  son   Vidyutkesa   was    born    to Heti,  of  Bhaya  the  sister  of  Kala(Godof  death — Time) . VidyutkeSa    married     Salakatanka    the     daughter     of Sandhya.  A    son    named   Sukesa  was   born    to    them. SukeSa  married   Devavati   daughter   of  Manimaya,    a Gandharva.  Three  sons  Malyavan,    Sumali   and   Mall were   born   to   them.  The    three    brothers   Malyavan, Sumali    and    Mali   married    Sundarl,     Ketumati    and Vasudha  respectively,   the  three  daughters  of  Narmada, a  gandharva  woman.  To  Sumali,  by  his  wife  Ketumati,' were  born  the  ten  sons,  Prahasta,    Akampana,    Vikata, Kalakamukha,  Dhumraksa,    Danda,     Suparsva,    Sarh- hrada,  Prakvata  and    Bhasakarna   and    four    daughters Veka  (Brha),  Puspotkata,  KaikasI  and  Kumbhlnasl. 2)  Marriage.     As  Sumali  was  walking  through    forests with  his  wives  and  daughters,  he  saw  so    many   Yaksas (demi-gods)      going     in     planes     to   pay   homage    to Vaisravana.      Sumali     understood     that      Vaisravana became  worthy  of  homage  because  he    was   the  son   of Visravas.    So  he    took  his    daughter   KaikasI   and    left her  in  the    house  of  Visravas.   After  a    while,    being pleased  with   her    services,    Visravas    took    her   as   his wife.    Once  she    requested   her   husband   for  children. Accordingly     she    got     Ravana,      Kumbhakarna    and Vibhisana  as  sons. KAIKEYI  I. 1)  General  information.     One    of    the   wives   of    Dasa- ratha,  who  had    three   wives,    Kausalya,    Kaikeyi   and Sumitra.    It    is     mentioned     in     Valmiki    Ramayana, Ayodhya  Kanda,  Sarga  70,  Stanza  28  that  Kaikeyi  was the  sister  of  Yudhajit,    the   King    of  Kekaya.    Kekaya was  seven  days'  journey  away  from  Ayodhya. 2)  Getting  boons.     In  days   of    old    there   was  a    battle between  the   devas  and  the  asuras  and  Dasaratha  went to  the  world  of  Devas,  with    Kaikeyi,    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  Sambara  the  Asura  and  his  men.    Dasaratha 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  Kaikeyi  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.     (Valmiki Ramayana,  Sarga  9;  Kamba  Ramayana,  Balakanda). 3)   Request  for  the  boons  and  the  forest  life   of  Sri  Rama.    As the  celebration  of  anointing    Sri   Rama   as    the   Heir apparent   in   Ayodhya     was     going    on,    the    humpy Manthara   approached  Kaikeyi   and  advised  her  on  the ways  of  making  her  son  Bharata  King  and    sending   Sri Rama  to  forest.  At  first  Kaikeyi  refused    to    agree    to this,  but  at  last  she  succumbed  to  the    repeated  advice of  Manthara.  DaSaratha  came  to  see  Kaikeyi  who   was lying   in  grief.  Making  use  of  this  opportunity   Kaikeyi 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  Sri  Rama  and  the  other  boon  was    that   Sri    Rama should  live  in  forest,  wearing  bark  of  trees  and    matted hair  for  fourteen  years.  When   Dasaratha    heard    these requests  he  became   unconscious.    But    he  granted    her wishes. KAIKEYI  II.  Wife  of  Ajamidha,  a  King  of  the  Puru dynasty.  (M.B.  Adi  Parva,  Chapter  95,  Stanza  37) . KAIKEYI  III.  Sudesna,  the  wife  of  the  King  of  Virata was  known  by  the  name  Kaikeyi  also.  She  was  the daughter  of  Kekaya,  the  King  of  Suta,  born  of  his  wife Malavi.  As  she  was  the  daughter  of  Kekaya,  she  got the  name  Kaikeyi.  (M.B.  Virata  Parva,  Chapter  16). Besides,  it  is  stated  in  the  Puranas  that  all  the  princess- es of  the  kingdom  of  Kekaya  were  called  by  the  name Kaikeyi. KAILASA  (KAILASAKA) .  A  serpent  belonging  to  the KaSyapa  family.  Mention  is  made  about  this  serpent in  Mahabharata,  Udyoga  Parva,  Chapter  103,  Stanza 11. KAILASA 1 )  General  information.  The  mount  Mahameru  has  an area  of  eighteen  thousand  nazhikas  (Indian  mile  of  ^ Kosa)  and  a  height  of  two  thousand  nazhikas.  On  the KAIRATA  PARVA 365 KAITABHA eastern  side  of  this  mount  there  are  two  mountains called  Jathara  and  Devakuta.  Pavamana  and  Pariyatra are  the  two  mountains  on  the  western  side.  On  the south  there  are  the  two  mountains  of  Kailasa  and Karavlra.  The  two  mountains  on  the  north  are  called Trismga  and  Makaragiri.  It  is  stated  in  Mahabharata, Vana  Parva,  Chapters  109  and  141  that  the  abodes  of Siva  and  Kubera  are  on  the  mount  Kailasa.  Once,  ^to please  Siva,  Mahavisnu  performed  penance  on  Kailasa. (M.B.  Adi  Parva,  Chapter  222,  Stanzas  33  to  40).  It is  mentioned  in  Maha.  Bharata,  Sabha  Parva,  Chapter 3  that  the  mountain  Mainaka  stands  to  the  north  of Kailasa.  Once  Vyasa  went  to  Kailasa.  (M.B.  Sabha Parva,  Chapter  43,  Stanza  17).  In  Vana  Parva, Chapter  106,  mention  is  made  that  the  King  Sagara, with  his  two  queens,  once  went  to  Kailasa  for  penance. It  was  on  the  Kailasa  that  Bhagiratha  performed penance  to  propitiate  Siva  to  bring  down  Gariga. Kailasa  is  hundred  yojanas  high.  The  devas  come  to this  place  daily  and  return.  It  is  mentioned  in  Sabha Parva,  Chapter  141,  that  in  the  place  where  Kubera lives  on  Kailasa  there  live  a  large  number  of  Yaksas (demi-gods),  Raksasas  (giants)  Kinnaras  (heavenly musicians),  Garudas  (hawks)  Mataiigas  (elephants) and  Gandharvas  (semi-gods) .  The  lake  of  lotus  of Kubera  which  was  reached  by  Bhimasena  once,  was  in Kailasa.  In  Vana  Parva,  it  is  mentioned  that  the Pandavas  visited  Kailasa  during  their  forest  life.  It could  be  understood  from  Mahabharata,  Anusasana Parva,  Chapter  83  that  Kamadhenu  performed  penance on  the  Kailasa,  once. KAIRATA  PARVA.  A  sub  section  of  Vana  Parva  in Mahabharata. KAlSlKA.     See  under  Jyamagha. KAlSlKA  (M) .  An  ancient  country  in  Bharata.  It  is mentioned  in  Maha  Bharata,  Sabha  Parva,  Chapter  14 that  Bhlsmaka  the  King  of  Vidarbha  conquered  this country. KAITABHA. 1)  General  information.     Kaitabha    was    the   brother    of Madhu,  an  Asura  (demon) .    These    two   brothers    are known  in  the  Puranas  as  Madhu-Kaitabhas. 2)  Origin.     In  the  Puranas,  two  stories  slightly  different from  each  other,  occur  about  the  birth  of  Madhu   and Kaifabha.    One     story     occurs     in     Devi   Bhagavata, Skandha    10   and    the  other   in     Mahabharata,    Santi Parva.     In    Devi   Purana,    Chapter     1,    it   is  stated  as follows  : — In  the  beginning  there  was  no  earth  or  any  other planet.  There  was  only  water.  Mahavisnu  slept  on  the surface  of  the  water.  From  the  navel  of  Mahavisnu  the stalk  of  a  lotus  grew  up  and  there  was  a  lotus  flower at  the  end  of  the  stalk.  Brahma  was  born  in  the  lotus flower.  Brahma  stayed  in  the  flower  in  deep  meditation reciting  the  Vedas.  Ear-wax  flowed  out  from  both  the ears  of  Mahavisnu.  From  the  ear-wax  two  Asuras Madhu  and  Kaitabha  were  born. The  following  occurs  in  the  Mahabharata,  Santi Parva,  Chapter  348  about  the  birth  of  Madhu- Kaitabhas. A  lotus  flower  grew  up  from  the  navel  of  Mahavisnu and  Brahma  was  born  in  the  flower.  In  the  flower  there were  two  drops  of  water  created  by  Mahavisnu.  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 Kaitabha  was  born  with  the  attribute  of  Rajas (activity) . 3)  Madhu-Kaitabhas'  acquiring  boons.     Madhu-Kaitabhas 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  Devi    appeared    before    them  and taught    them    the    mantra   or   incantation    of  Vagblja (origin  of  logos) .  Reciting    this    mantra,    Madhu    and Kaitabha  worshipped    Devi    for    thousand    years.   Devi appeared    and  asked  them    what     they   wished.    They wanted  the  boon  that  death  should  befall    them  only  as they  desired.  Devi  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  (Devi  Bhagavata,  Skandha  1). 4)  The   theft  of  the     Vedas.     Madhu     Kaitabhas     saw Brahma   lying   in    the   lotus    flower    reciting    the    four Vedas  which  he  had  created.  They  caught  hold    of  all the  Vedas  and  went  to  Patala,   (the  nether    world)  and hid  themselves  there.  Brahma  grew  sad  at    the    loss   of the  Vedas  and  followed  Madhu-Kaitabhas,  who    began to  attack    Brahma.    At    this   Brahma    became    terribly afraid  of  the  Asuras  and  ran  to   Mahavisnu.  who   was lying  in  a  deep  sleep  of  contemplation.  Brahma  praised him.  Mahavisnu  woke  up.  (Devi   Bhagavata,   Skandha 10). 5)  The  death  of  Madhu  and  Kaitabha.     According  to  the request  of  Brahma,  Mahavisnu  confronted  Madhu    and Kaitabha.    Madhu    engaged    Visnu    in    fighting  while Kaitabha  took   rest   and   when    Madhu    became    tired, Kaitabha    engaged  Visnu  in   fighting.    Thus    the   fight went  on  for  a  long    time   and   Visnu    became    tired    of continuous  fight.  Visnu  understood  that  owing  to  the  boon given  by  Devi  the  Asuras  would  die  only  if  they   wished for  death,  and  that  no  body  could  kill  them.    So  Visnu began  to  meditate  on  Devi,  who  said   "It    would    never be   possible   for   you    to    kill     Madhu     and     Kaitabha because  of  my   boon.    They    could   be    killed  only    by deceit.  So  you  may  kill  them  deceitfully". Hearing  these  words  Mahavisnu  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  Visnu and  that  he  might  ask  of  them  any  boon.  Taking  that opportunity  Mahavisnu  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  Visnu  would  not  be  powerful  enough  to  kill  them. Mahavisnu  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  Mahavisnu  enlarged his  thighs  further,  caught  hold  of  Madhu  and  Kaita- bha, 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  Kaitabha  collected  itself  into  a  lump  and became  the  earth.  So  the  earth  got  the  name  'Medini'. As  the  earth  was  the  fat  of  the  Asuras  it  was  not  fit  for food.  (Devi  Bhagavata,  Skandha  1). 6)  The  so  '  of  Madhu-Kaitabhas.     A  horrible  son  named Dhundhu  was    born   to    Madhu-Kaifabhas.    He     lived KAITAVA 366 KAKSlVAN  I under  the  sand  in  a  wilderness  called  Ujjalakam.  A King  of  the  Iksvaku  family  named  Kuvalayasva  killed Dhundhu.  So  Kuvalayasva  got  the  name  Dhundhu- mara.  See  under  Dhundhu.  ( Mahabharata,  Vana Parva,  Chapter  202).  (Khara  and  Atikaya  are  the rebirths  of  Madhu  and  Kaitabha.  See  under  Atikaya). KAITAVA.  Another  name  of  Uluka,  the  son  of Sakuni. KAITAVA  (M) .  A  country  in  ancient  Bharata.  Men- tion is  made  about  this  country  in  Mahabharata, Bhisma  Parva,  Chapter  18,  Stanza  13). KAKA     A  son  of  Kariisa    (Bhagavata,    9th  Skandha) . KAKAM.  A  town  in  ancient  India.  (M.B.  Bhisma, Parva,  Chapter  9,  Verse  64,  contains  a  reference  to this) . KAKl  I.  Original  mother  of  the  crows.  (See  under CROW) . KAKl  II.  One  of  the  seven  mothers  who  suckled Subrahmanya  at  his  birth.  The  seven  mothers  were — Kaki,  Halima,  Brahmika,  Malinl,  Palala,  Arya  and Mitra.  (M.B.  Aranya  Parva,  Chapter  228,  Verse  10). KAKA  (CROW). 1 )  Origin.     Kasyapa   was  the  son  of  Marici,    who  was the  son  of  Brahma.  Kasyapa's  wife    Tamra   had  many daughters  like  Kaki,  SyenI,   BhasI,    Grdhrka,    Suki  and Grlva.  From  Kaki  were  born  the   crows    in    the   world. (Agni  Purana,  Chapter  19). 2)  Crows — the  symbol  of  sin.     There   is    a     reference    in Siva  Purana  to  this.  Long  ago  the  King  of  KaSI   had  a daughter    named  Kalavati.    Even     in   her  youth,    she received  the  "Saiva  pancaksara    mantra."  After    that, she  was  married  by  Dasarha,   King   of  Mathura,    who was  a  sinner.  When  he  touched   Kalavati    who    was    a holy  woman,  he  experienced  unbearable   heat.  Kalavati said  that  it  was  because  of  the  King's  sin.    So  she   took DaSarha  to  the  sage  Garga,  who  purified    Dasarha  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    innu- merable births  through    which   he    had    passed.     (Siva Purana,  Pancaksara  Ma.ha.tmya). 3)  T  e  Crow    and  Rice-offerings.     In    Uttara    Ramayana there    is    a   story    about    the  crow's    right   to    eat    the offering  of  rice  to  Pitrs.  Once  a  King    named    Marutta performed  a  Mahesvara  sattra.    Indra  and    other   gods attended  the  sattra.  Hearing  about  this,    Ravana   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  pifrs  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  Ramayana). KAKSA.     A    place    of  habitation    of    ancient   Bharata. (Sloka  49,  Chapter  9,  Bhisma  Parva). KAKSAKA.     A  serpent  born    of  the   family    of  Vasuki. This  serpent  was  burnt  to  death   at    the  Sarpasattra    of Janamejaya.  (Sloka  6,  Chapter  57,  Adi  Parva) . KAKSASENA  I. 1)  General  information,  (i)  A  King  who  was  the  grandson of  Avlksit  and  son  of  Parlksit.  For  genealogy  see Tarlksit'. (ii)  Ugrascna,  Citrasena,  Indrasena,  Susena  and Bhlmasena  were  his  brothers.  (Chapter  94,  Adi  Parva). 2)  Other  details. (i)  Kaksasena  was  a  member  of  the  court  of  Yama. (Chapter  8,  Sabha  Parva). (ii)  Kaksasena  was  considered  to  be  one  among  the pious  souls,  like  Sibi,  Pratardana,  Rantideva,  Amba- risa,  Janamejaya,  Vrsadarbhi,  Paras'urama,  Sri  Rama, Karandhama  and  Mitrasaha  who  had  attained  salva- tion by  their  charity  and  righteousness.  Mahabharata states  that  Kaksasena  the  saintly  king  attained salvation  by  presenting  gifts  to  the  great  Vasistha. (Sloka  14,  Chapter  137,  Anusasana  Parva). KAKSASENA  II.  There  was  another  King  called  Kaksa- sena in  the  court  of  Dharmaputra.  (Sloka  22,  Chapter 4,  Sabha  Parva) . KAKSASENASRAMA.  An  ASrama  situated  on  the  top of  the  mountain,  Asita.  Perhaps  this  was  constructed by  Kaksasena.  (Sloka  12,  Chapter  89,  Vana  Parva). KAKSEYU  (KRSEYU).  Son  ofllaudrasva  born  of  a nymph  called  Misrakesl.  He  had  nine  brothers,  named Rkseyu,  Sannateyu,  Ghrteyu  (Krteyu) ,  Citeyu.  Sthandi- leyu,  Dharmeyu,  Sammiteyu,  Rteyu  and  Matinara.  For genealogy  see  under  'Puruvarhsa'.  (Sloka  10,  Chapter 94,  Adi  Parva) . KAKSlVAN  I.  This  was  a  Rsi  well  praised  in  the Rgveda. 1)  Birth.     King  Kalihga   did  not   have    children  for  a long    time.    The   King,    therefore   requested    the    sage Dirghatamas    (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,  Usi,    to  lie  with  the  sage.  Kaksivan was  the  son  born   to   Dirghatamas  of  Us  I.  (Sukta  125, Anuvaka  18,  Mandala  1,  Rgveda). 2)  Other  details. ( i)  He  was  of  the  family  of  Arigiras  and  he  lived  in  a hermitage  in  the  east.  (Chapter  208,  Sand  Parva,  and Chapter  135,  Anusasana  Parva). (ii)  He  praised  Visnu  by  reciting  the  Rks  with  deep concentration  and  acquired  many  virtues.  (Chapter  292, Sand  Parva) . (iii)  Mahabharata  states  that  Kaksivan  was  the  precep- tor of  Indra  and  also  the  creator  of  the  world  with Rudratejas  (majesty  equal  to  that  of  Siva)  .Yavakrita, Raibhya,  Arvavasu,  Paravasu,  Kaksivan,  Angiras  and Kanva  are  seven  Barhisads  (a  set  of  manes  born  of Brahma )  who  are  also  gurus  of  Indra  living  in  the  east. (Chapter  150,  Anusasana  Parva). (iv)  Kaksivan  was  famous  among  the  Yajvans.  (Sukta 18,  Anuvaka  5,  Mandala  1,  Rgveda). ( v )  To  test  the  strength  of  Kaksivan  he  was  once  given a  hundred  pitchers  of  liquor  by  the  Asvins.  (Sukta  116, Anuvaka  1 7,  Mandala  1 ,  Rgveda) . (vi)  Kaksivan  who  was  returning  home  from  the asrama  of  the  preceptor  after  completing  his  education spent  one  night  at  a  place  on  the  way.  In  the  morning when  he  awoke  he  saw  Svanaya  son  of  King  Bhava- yavya  before  him.  The  beautiful  boy  had  strayed  to  that place  by  accident  while  playing  with  his  friends  nearby. Kaksivan  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 KAKSIVAN 367 KALAI was A  son  of  Sasada,  a  King  of  the  Iksvaku the    father   of  Anenas.    (See    under Kaksivan  took  him  to  his  father's  palace  and  the  King received  the  sage  with  respect  and  gave  him  many presents.  (Sukta  125,  Anuvaka  18,  Mandala  1, Rgveda). KAKSIVAN  II.  A  King  of  ancient  India.  He  was  the father  of  Bhadra,  wife  of  Rsitasva.  (Sloka  17,  Chapter 120,  Adi  Parva). KAKSIVAN.  A  son  of  Maharsi  Gautama.  Mahabharata, Sabha  Parva,  Chapter  21,  Verse  3  states  that  at  the time  when  Gautama  was  living  in  Girivraja,  he  had connection  with  a  Sudra  woman  of  U&Inara  land  and as  a  result  of  it  Kaksivan  was  born  to  her.  This Gautama  was  not  the  husband  of  Ahalya.1 Kaksivan  had  a  son  named  Candakau:' ika  and  two daughters  named  Bhadra  and  Ghosa.  Mahabharata, Sabha  Parva,  Chapter  4,  Verse  1 7  states  that  Kaksivan flourished  in  Yudhisthira's  assembly. KAKSIVATASUTA."  A  female  sage  named  Ghosa  who was  the  daughter  of  the  sage  Kaksivan.  As  she  was suffering  from  the  disease  of  leprosy,  no  one  was  pre- pared to  marry  her.  She  composed  a  mantra  in  praise of  the  Asvinldevas.  They  cured  her  of  her  disease. After  that  she  got  married.  Besides  Ghosa,  Kaksivan had  another  daughter  named  Bhadra.  (See  under Bhadra). KAKUTSTHA. dynasty.  He Kakutstha). KAKUTSTHA.  Sri  Rama  got  the  name  Kakutstha  be- cause he  was  born  in  the  dynasty  of  Kakutstha.  (See under  Kakutstha) . KALA  I.     A  measure  of  time.  See  under  Kalamana. KALA  II.     Art.    The  sixty  four  arts  are  as  under  ; — (I)  Gita  (music).    (2)     Vadya    (instrumental    music). (3)    Nrtya    (Dancing).      (4)    Natya   (histrionics).    (5) Citra  (painting).  (6)  Accunirmana    (making  of  types). (7)    Puspanirmana    (flower-gardening).    (8)    Pumetta- racana    (artistic    flower   laying).    (9)      Dehalankarana (Dressing).   (10)  Grhalarikarana  (furnishing  of  houses) . (II)  SayyanirnuTna  (making  of  beds).  (12)  Jalataranga (music  with  water).  (13)  Jalavadya   (music  on  water). (14)  Vividhavesadharana  (wearing   different    kinds   of dresses).  (15)  Malanirmana    (making   of   flower     gar- lands). (16)  Kesalankara  (hair  dressing) .   (17)  Vastra- dharana    (wearing  of  dresses).    (18)      Karnabhusana- nirmana  (making  of  ear-ornaments) .    (19)    Sugandha- puspasaficayana  (collection  of  sweet-smelling    flowers). (20)    Alarhkrtahara    (decorating    food   articles).    (21) Indrajala  (magic).  (22)  Bhanglkarana  (beautification) . (23)    Karasucikarana     (cleaning   of  the  hands).  (24) Modakanirmana  (making  of  sweet-meats) .  (25)  Panlya- nirmana     (making   of  drinks).    (26)    Tailoring.     (27) Jalanirmana    (making    of   nets).      (28).  Riddle.     (29) Aksara;Uoka    (competition   in     the   reciting   of    poems according    to    certain   rules).    (30)    Arthavisadikarana (clarification    of    meaning).     (31)     Granthaparayana (reading  of  books).    (32)    Natakadarsana  (enacting  of plays).  (33)  Samasya  purana  (part  of  a  verse,  generally the  last  line,  proposed  by    one  person  to  be    completed by  another  as  a  trial   of  skill).  (34)  Nirmana     (making of  cots    of  canes).     (35)    Carpentry.  (36)  Logic.  (37) Vastuvidya  (science  of  building  homes).  (38)    Svarna- ratnapariiodhana    (connoisseurship   of  gold    and    dia- 2. It  is  also  stated  elsewhere  that  Kaksivan  was  the  son  of  Dirghatamas,  the  father  of  Gautama. Kala  and  Dharma  are  not  the  same  person.  See  under  Dharma. monds).  (39)  Dhatusamskarana  (purification  of  metals). (40)  Skill    in   distinguishing  the    colours  of  diamonds. (41)  Khanipariksana      (finding    out    of  mines).     (42) Understanding  trees   and   their   value    (Vrksayurveda- yoga).  (43)  Cockfight.  (44)  Understanding    the    langu- age of  birds  like  Maina.    (45)   Massaging.    (46)    Kes'a- praksalana.  (47)  Aksara  mustika  kathana.  (48)  Vide«'a- bhasapathana    (Learning    of  foreign    languages).    (49) Desabhasa-jnana.  (knowledge  of  the  language    of  one's own    country) .      (50)      Bhavikalapravacana    (fortune- telling) .  (51)    Yantranirmana    (making    of  machines) . (52)  Smaranasaktiposana  (increasing  memory    power) . (53)  Sravanapatha  (studying  by  hearing).    (54)    Nimi- sakavana  (Instant  poetry-making) .     (55)    Kriyavikalpa. (56)  Kapatabhava  (False     poses),    (57)     Chandojnana (knowledge  of    different  metres).    (58)    Vastragopana. (59)   Game  of  dice.  (60)  Another  gambling  game.  (61) Balalila  (entertainment  of  children) .    (62)    Vinayacara- krama  (etiquette).    (63)  Vaitalikavidyajnana   (panegy- rics).   (64)     Karyagrahana    (comprehension   of  facts). ( Sabdasagara) . KALA  I.2  (YAMA).  The  god  of  Death.  When  the  life span  of  each  living  being  allotted  by  Brahma  is  at  an end,  Yama  sends  his  agents  and  takes  the  soul  to  Yama- puri  (the  city  of  Yama).  From  there,  the  holy  souls are  sent  to  Vaikuntha  (Heaven,  the  abode  of  Visnu)  and the  sinful  souls  to  Hell. 1 )  Genealogy  and  birth  of  Yama.     From  Mahavisnu  were descended    in    the    following    order — Brahma,   Marici, Kasyapa,  Surya  (Sun),  Yama  (Kala). Surya  married  Sarhjna,  daughter  of  Vis  vakarma.  They had  three  children,  Manu,  Yama  and  Yami.  Of  them, Yama  has  the  task  of  taking  away  the  souls  of  those whose  life-span  is  at  an  end.  Once  Sarhjna  who  was unable  to  bear  the  dazzling  brilliance  of  Surya,  ordered her  maid  Chhaya  to  attend  on  him  and  went  to  the forest  for  performing  penance.  Mistaking  her  for  his wife  Sarhjna,  Surya  begot  of  her  three  sons  namely, Sanir'cara,  Manu  and  Tapati.  Once  Chhaya  cursed Yama  ibr  disobedience.  Then  Surya  and  Yama  under- stood that  she  was  not  Sarhjna.  After  that  the  A:'vini- kumaras,  Revanta  and  Bhaya  were  born  to  Surya  and Sarhjna.  Thus  Visnu  Purana,  Part  III,  Chapter  2  says that  Yama  was  the  brother  of  Manu,  Yami,  the Asvini  Kumaras,  Tapati,  Sanaiscaraand  Bhaya.  Yama's sister  Bhaya  was  married  by  the  Asura,  Heti.  Sunitha was  the  eldest  daughter  of  Yama.  Amga  married  her. The  famous  King  Vena  was  her  son.  (Visnu  Purana, Part  I,  Chapter  13). 2)  Tama  is  a  Dikpalaka.     Once  Kubera  offered  penance to  Brahma  for  ten  thousand  years  in  water,  head  down- wards and  in  the  middle  of  Pancagni.  Brahma  who  was pleased,  appeared  before  him  and  Kubera  prayed  to  him that  he  should  be  made  one  of  the  Lokapalakas.  Accord- ingly Brahma  ordered  that    thenceforth,    Indra    should rule    in    the    East,    Yama    in  the  South,  Varuna  in  the West    and    Kubera    in  the  North.  Yama's  city  is  called Samyaminl.  (Uttara  Ramayana) . 3)  Curse- on  Tama.     Yama  was  once  cursed  by    the    sage Ani  Mandavya.  It  was  as  a  result  of  it  that   Yama   was born  as  Vidura.  (For  details  see  under  Animandavya). 4)  Tama  became  Maharfi.     Sri  Rama  who  returned  after his  forest  life  became  king  of  Ayodhya.    He   ruled    over See  under  Dirghatamas, KALAI 368 KALAI the  country  for  1 1,000  years.  Then  it  was  time  to  recall Mahavisnu  who  had  incarnated  as  Sri  Rama,  to  Vai- kundia.  Brahma  sent  Yama  to  the  earth  to  bring  back Sri  Rama.  Yama  who  assumed  the  guise  of  a  young Maharsi,  went  to  Ayodhya  and  visited  Sri  Rama. He  said  that  he  was  the  disciple  of  the  sage  Atibala  and had  come  to  tell  him  a  secret.  So  Laksmana  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  Sri  Rama  and Yama  were  having  their  secret  talk,  Durvasas,  the  sage, who  was  hungry  after  a  fast  of  1,000  years,  arrived  at the  door,  asking  for  food.  Laksmana  told  him  humbly that  he  could  not  be  allowed  to  enter  just  then. Durvasas,  who  became  furious,  was  about  to  curse  the whole  race  of  Kings.  So  Laksmana  entered  the  room and  informed  Sri  Rama  of  the  arrival  of  Durvasas.  At the  same  time,  in  fulfilment  of  the  order,  he  was  ready to  be  slaughtered.  Vasistha  suggested  that  it  would  be enough  if  Laksmana  was  banished  from  the  palace. Accordingly  he  was  expelled  and  he  went  and  drowned himself  in  the  depths  of  the  river  Sarayu.  Sri  Rama who  was  broken-hearted  at  his  separation  from  Laks- mana went  to  the  same  river  and  drowned  himself  there shortly  after.  Yama  then  took  their  souls  to  Vaikuntha. (Uttara  Ramayana). 5)  Tama  became  crow.    In    Uttara    Ramayana    there    is a  story  that  at  Marutta's  Yaga,  Yama  who  was  frighten- ed at  the   sight    of  Ravana,    escaped    in    the  form  of  a crow.  (For  details,  see  under  Crow). 6)  An  Age  without  Tama.     In  the  Puranas  there  are  refe- rences to  three  periods  when  there  was  no  Yama. ( 1 )  One  such  period  was    in    Krtayuga.    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  Mahavisnu,  who incarnated  as  Varaha   (pig)  and  lifted  up  the  earth  1 00 yojanas.  (M.B.  Vana  Parva,  Chapter  142). (2)  When   Markandeya   reached    the   age    of   sixteen, Yama  went  to  him  to  take  away   his    life.    Markandeya hid  himself  behind  the  idol  of  Siva.    Yama  threw   his noose  at  him  but  it  fell  round  Siva's  neck.   Siva  opened his  third  eye  and  glared  at   Yama   who   was   burnt    to ashes  in  its  fire.   (See  under  Markandeya) . (3)  See  under  Pancall,  Para  1,  Sub  Para  2. 7)  Tama  returned  Satyav  n' >  Life.      (See  under  Satya van). 8)  Yama  and  King  Nrga.     See  under  I^rga. 9)  Tamapuri  (the  city  of  Yama) .     Yamapurl    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  street?  in  Yamapurl.  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    "Jvara- mandira"  (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.  (Garuda  Purana,  Chapter  14) . (10)  Naraka  (Hell) .  There  is  a  world  called  Pitrloka  in the  middle  of  the  three  worlds,  on  their  southern  side below  the  earth  and  above  the  Atala  loka.  The  Agnis- vattas  and  other  pitrs  stay  there  in  meditative  trance for  securing  prosperity  to  those  who  come  to  pitrloka. Yama  is  the  ruler  of  pitrloka.  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  Puranas  refer to  twentyeight  Narakas  in  all.  They  are: — (1)  Tamisram.     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  Tamisram. 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)  Andhatdmtsram.     This  hell  is  intended  for    the   wife who  takes  food  after  deceiving  the  husband  or  the  hus- band who  takes  food    after    deceiving  his    wife.    The punishmen  there  is  the  same  as  that  of  Tamisram  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    resour- ces, also  come  under  'Persecution'.  When   such    people are    thrown   into  this   hell,    those  whom  they  had  per- secuted 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  "Raura- vam" because  of  the  abundance  of  rurus    there. (4)  Maharauravam.     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)  Kumbhipakam.     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)  Kalasutram  (Yamasuira~).  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 KALAI 369 KALA  I 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)    Sukaramukham.  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)  Andhakupam.  This    is  the  hell    for   punishing    those who   oppress   Brahmanas,   gods    and    the  poor.  In  this Kupa    (well)    there   are  wild  beasts  like  tiger,  bear  etc. carnivorous  birds  like  eagle,  kite    etc.    venomous    crea- tures   like   snakes   and   scorpions  and  insects  like  bugs, mosquitoes,    etc.   The   sinners  have  to  endure  the  cons- tant attacks  of  these  creatures,  until    the  expiry  of  the period  of  their  punishment. (10)  Krmibhojanam    (Food  for   worms).  Depraved  Brah- manas who  take  their  food    without    worshipping    gods and    honouring   guests,    are   thrown    into   this  "Krmi- bhojana"    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)  Taptamurti.     Those   who    plunderer   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)  Salmali.     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)  Vajrakantakasdli.  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)  Vaitarani.  This  is  the  Naraka  for  Kings   who  have violated  all  ordinances  of  Sastras  and  for  adulterers.    It is  the  most  terrible  place    of  punishment.   Vaitarani   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  ferccious  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)  Puyodakam.  This    is    a   well,    filled   with    excreta, urine,    blood,    phlegm  etc.  Brahmanas  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)  Prdnarodham.  This  Naraka  is    for    the   punishment of  Brahmanas  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)  Visasanam.  This  Naraka  is  for  the  torture  of  those who    perform    Yaga    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)  Laldbhaksam.  This  is  the  Naraka  for  lustful  people. The   lascivious    fellow   who   makes    his   wife     swallow semen,  is  cast  into  this  hell.  Lalabhaksam    is    a   sea    of semen.  The  sinner  lies  in  it  feeding  upon  semen  alone. (19)  Sdrameydsanam.     Those     guilty     of  unsocial    acts like    incendiarism,    poisoning     food,     mass     slaughter, ruining    the   country,    etc.    are   cast   into    the    Naraka called  Sarameyasana.  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)  Avici.     This  Naraka  is  for  those  guilty   of  bearing false   witness,     false  swearing   or  assuming  false  names. They  are  hurled  into  Avici  from  a   mountain   which    is 100  yojanas  in   height.    The   whole   region   of  Avici   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. (2 1 )  Ayalipanam.     Those  who  belong  to  the   first    three castes — viz.  Brahmanas,    Ksatriyas   and   Vaisyas — who indulge  in  drinking  Soma,    Sura   etc.    are    bound    and thrown  into  this  hell.  They  are  forced  to  drink    melted iron  in  liquid  form. (22)  Kfhdrakardamam.     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)  Raksobhakfam.     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)  Siilaprotam.     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  "Sulaprotam"    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)  DandaSukam.     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)  Vatarodham.     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)  Parydvartanakam.     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 KALAI 370 KALABRAHMANA beaks  of  cruel  birds  like  the  crow,  eagle  etc.  It  is  the most  painful  experience  for  them. (28)  Suclmukham.  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.  (Devi  Bhagavata, 8th  Skandha;  Visnu  Purana,  Part  2,  Chapter  6). 12)  Mantra  {incantation}  to  invoke  Tama. "Mahisastha  Yamagaccha dandahasta  mahfibala  / raksa  tvarh  daksinadvararh Vaivasvata  namos  stu  te".  // After  invoking  Yama  with  this  mantra,  one  should worship  with  the  mantra  "Vaivasvatarh  Sarhgamanam". (Agni  Purana,  Chapter  56). 13)  Tama  Defeated  by  Ravana.     Once  the  sage  Narada went  to  Ravana  and  expatiated  on  the  glory  and  splen- dour of  Yama.  Immediately  Ravana  set  out  to    Sarhya- rnani  with  the  intention  of  subduing   Yama.    Accepting Ravana'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   Brahma's    boon.    In    the     night   of    the seventh  day,  Yama  rushed  forth  with   his  staff  to  beat Ravana  to  death.  Then  Ravana    took    his   Brahmastra. At  that  critical  moment,  Brahma   came   to    the   battle- field and  persuaded  Yama  to  withdraw  from    the  fight. Yama    retreated    to    his    city   and     closed     the    gate. Ravana  went  back  with  a    triumphant   shout.     (Uttara Ramayana ) . 14)  Other  details  concerning  Tama. (i)   Yama    attended   Draupadi's    Svayarhvara.     (M  B Adi  Parva,  Chapter  186,  Verse  6). (ii)    It  was   Yama  who  performed    "Samitra"    (killing of  animals)    at  the  yaga  done   by  devas  in    the  Naimi- saranya.    (M.B.  Adi  Parva,  Chapter  196,  Verse  1). (iii)     In    the   fight   between     Indra     and     Arjuna   in Khandavadaha,  Yama  joined  the  side  of  Indra.    (M  B Adi  Parva,  Chapter  226,  Verse  32) . (iv)  Once     in     a    thousand     years,    Yama    comes    to Bindusarovara   and   performs     a   yaga.     (M.B.    Sabha Parva,  Chapter  3,  Verse  15) . (v)  Yama  is  a  member  of  Brahma's    assembly.     (M.B. Sabha  Parva,  Chapter  11,  Verse  51). (vi)   When     Arjuna   performed   tapas     and     received PaSupatastra     from     Siva,    Yama     was     pleased   and presented  Dandastra    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  Damayanti's  Svayarhvara (See  under  NALA) . (viii)  Indra  made  Yama,  the  King  of  Pitrs.  (M.B. Udyoga  Parva,  Chapter  16,  Verse  14). (ix)  Mahabharata,  Drona  Parva,  Chapter  69,  Verse  26 says  that  when  Devas  milked  Bhumidevi,  Yama  took the  form  of  a  calf.  (See  under  Vena) . (x)  In  Tripuradahana  (burning  of  Tripura)  Yama remained  in  Saivabana  (the  arrow  of  Siva,  (M.B. Drona  Parva,  Chapter  202,  Verse  77.  See  also  under TRIPURA) . (xi)  Yama  presented  two  warriors,  Unmatha  and Pramatha  to  god  Skanda) .  (M.B.  Salya  Parva,  Chapter 45,  Verse  30) . (xii)  Once  Yama  gave  advice  to  the  sage  Gautama  on the  subject  of  Dharma.  (M.B.  Santi  Parva,  Chapter 192). (xiii)  Yama  once  gave  a  boon  to  a  Brahmana  named Japaka.  (See  under  JAPAKA.  M.B.  Santi  Parva, Chapter  199). (xiv)  Once  Mahavisnu  taught  Yama,  Siva-Sahasra- nama.  Yama  taught  it  to  Naciketa.  (See  under  SlVA and  NACIKETA.  Also  M.B.  Anusasana  Parva,  Chapter 17). (xv)  Yama  sent  his  special  agents  to  bring  a  Brahmana named  Sarmi.  (See  under  &ARMI.  Also  M.B. AnuSasana  Parva,  Chapter  68) . (xvi )  Yama  once  lectured   on    the     efficacy   of   giving "tila"  (gingelly  seed)  "jala"    (water)    and  anna  (rice) to  a  Brahmana.  (M.B.  Anusasana  Parva,  Chapter  68). (xvii)  Yama  once    explained    the    secrets  of    Dharma. (M.B.  Amis' asana  Parva,  Chapter  130). (xviii)   Yama  used  to  worship    Siva    on    the   mountain Munjavan.   (M.B.  Asvamedha  Parva,  Chapter    8). (xix)  Dhumorna    is    the   name    of  Yama's  wife.  (M.B. Udyoga  Parva,  Chapter  117,  Verse  9). (xx)    There  is    a    story  in    Mahabharata,   Adi    Parva about  the  condition    of  the  world   in   the    absence    of Yama.    Once   Yama   started   a      prolonged    yaga     at Naimisaranya.  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  yaga  and  resumed   his   duties    and    death   came  to the  world  again.    (M.B.  Adi  Parva,  Chapter  199) . KALA  II.  A  Maharsi.  Mahabharata,  Sabha  Parva, Chapter  7,  Verse  14,  refers  to  this  sage  as  offering worship  to  Indra,  in  Indra's  assembly. KALA.  A  daughter  of  Daksaprajapati.  (See  under  Kalika) . KALA.     See  under  the  word  Kalamana. KALA  (S)  A  group  of  Manes.  This  group  lives  in  the Brahmasabha.  ( Chapter  1 1 ,  Santi  Parva) . KALABANDHAKA.  An  adviser  of  Mahisasura. Ciksura  was  his  war-minister,  Tamra  his  finance minister,  Asiloman,  Prime  Minister,  and  Udarka,  Chief of  the  army.  Kalabandhaka,  Baskala  and  Trinetra were  the  advisers  of  Mahisasura.  (Devi  Bhagavata  5th Skandha) . KALABHlTI.  A  devotee  of  Siva.  As  his  father  Marhti performed  penance  for  the  sake  of  a  son  for  a  thousand years  his  wife  conceived,  but  did  not  deliver.  Marhti 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  Kalamarga.  (As the  child  feared  Kalamarga  it  came  to  be  called Kalabhiti) .  As  advised  by  Siva,  Marhti  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  Kalabhiti  took  to  the  worship  of  Siva,  who  blessed him  as  follows  :  "Since  you  have  outlived  Kalamarga, in  future  you  will  become  famous  as  Mahakala." (Skanda  Purana). KALABRAHMANA.  A  brahmin,  who  defeated  Kala. A  great  effulgence  that  emanated  from  his  head  two hundred  years  after  his  continuous  Japa  (Chan ting  of mantras)  blocked  the  passage  of  sky-walkers  (Devas) and  spread  to  the  three  worlds.  When  Brahma  and KALADA 371    - KALAKEYA(S) others  asked  him  to  choose  any  boon,  he  said  that  he wanted  nothing  but  chanting  the  Lord's  name  and mantras.  Again,  Brahma  insisted  on  the  brahmin's choosing  some  boon  or  other,  and  then  he  removed himself  to  the  northern  planes  of  the  Himalayas,  where also  he  continued  chanting  mantras.  There  too  his  efful- gence became  so  powerful  that  Indra  deputed  celestial women  to  obstruct  his  Japa,  but  they  could  do  nothing in  the  matter.  Then  Indra  deputed  Kala  to  end  the brahmin's  life,  but  he  failed  in  the  attempt.  Ultimately King  Iksvaku  came  to  the  brahmin  and  asked  for  half the  power  he  :had  earned  by  his  tapas,  which  the brahmin  readily  granted.  And,  Iksvaku  became  thus famous  all  over  the  worlds.  (Kathasaritsagara,  Surya- prabhalambaka) . KALADA.  An  urban  region  in  ancient  India. (Bhisma  Parva,  Chapter  9). KALADANTAKA  (KALADANTA).  A  serpent  born  in Vasuki's  dynasty.  It  was  burnt  to  death  at  the  ser- pent yajna  of  Janamejaya.  (Adi  Parva,  Chapter  57). KALADVIJA.  A  serpent,  which  attained  salvation.  The story  of  this  naga,  which  was  at  first  a  Sudra  is  told  in chapter  16  of  the  Padma  Purana  as  follows: — Once  upon  a  time  there  lived  in  Karavlrapura  a  very selfish  Sudra  called  Kaladvija,  who  was  sentenced  by Kala  to  live  in  hell  for  four  Manvantaras.  After  living in  hell  the  whole  of  the  period,  he  was  born  as  a  naga and  suffered  much  in  the  crevices  of  a  stone.  While living  thus,  on  an  Asvina  purnima  (Full  moon  day  in the  month  of  Asvina),  it  threw  out  some  fried  paddy andKaudi  (shells)  which  fell  before  Visnu.  At  once  the Lord  redeemed  it  from  all  its  sins,  and  on  its  death, in  due  course,  the  attendants  of  Visnu  took  him  in  a divine  chariot  to  the  Lord. KALAGHATA.  A  brahmin  scholar  in  the  Vedas.  He  was a  member  of  the  assembly  at  the  serpent  yajna  conducted by  Janamejaya.  (Adi  Parva,  Chapter  53) . KALAHA.  Wife  of  a  brahmana  named  Bhiksu  who  was an  inhabitant  of  the  city  of  Saurastra.  This  woman used  to  do  only  just  the  opposite  of  what  her  husband asked  her  to  do  and  so  Bhiksu  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  thesraddha  pinda  in  the river  Gariga,  and  she  threw  it  in  Saucyakupa.  As  a result  of  that  she  was  born  in  a  demoniac  womb.  But Dharmadatta  got  her  purified  by  the  Dvadalaksari mantra  and  giving  her  half  the  virtue  accrued  by  him. By  virtue  of  this  they  were  reborn  as  Dasaratha  and Kausalya.  (Ananda  Ramayana,  Sarakanda  ;  Uttara- khanda,Padma  Purana) .  See  also  under  Dharmadatta. KALAJNA(S).  A  synonym  of  the  Kalakeyas.  (See under  Kalakeya) . KALAKA  (KALIKA).  One  of  the  daughters  ofDaksa. Kasyapa  married  her.  Mahabharata,  Vana  Parva, Chapter  183  states  that  Kalakeya  and  Narakasura  were born  to  Kalaka  by  Kasyapa.  (Valmiki  Ramayana, Aranya  Kanda,  Chapter  14) .  In  Mahabharata  Aranya Parva,  Chapter  174  we  find  that  Kalaka  once  received from  Brahma,  a  boon  that  her  sons  would  never  be killed. KALAKA.  An  Asura  born  to  Kalika  by  Kasyapa. (Valmiki  Ramayana,  Aranya  Kanda,  Chapter  14). KALAKAKSA.  A  warrior  of  Skan'da  deva.  (M.B.  Salya Parva,  Chapter  45,  Verse  69). KALAKAKSA.     An  Asura.    He   was   killed    by  Garuda. (M.B.  Udyoga  Parva,  Chapter  105). KALAKAMUKHA  ( KALAKAMMUKA) .  A  Raksasa. He  was  the  brother  of  Prahasta,  Ravana's  Minister.  (For Genealogy,  see  under  Prahasta).  During  Sri  Rama's life  in  the  forest  Kalakamukha  was  also  among  Khara, Dusana  and  others.  The  other  eleven  members  of  that group  were — Syenagami,  Prthugrlva,  Yajnasatru,  Vihah- gama,  Durjaya,  Karavlraksa,  Parusa,  Meghamali, Mahamall,  Sarpasya  and  Rudhirasana.  (Valmiki  Rama- yana, Aranya  Kanda,  26th  Sarga). KALAKANYA.  Daughter  of  Kala  (Yama).  (See  under Puranjana) . KALAKAVRKSlYA.  An  ancient  Saint.  During  the reign  of  the  King  Ksemadarsin  in  the  country  of Kosala,  his  subjects  were  put  to  great  sufferings  under the  misrule  and  corruption  of  his  courtiers.  At  that  time, Kalakavrkslya  who  was  a  friend  of  Ksemadarsin  and  a reputed  sage,  came  to  Kosala  with  a  caged  crow.  The sage  went  about  the  country  claiming  to  know  Kaka- vidya"  (VayasI  vidya)  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,  Kalakavrkslya  reached  the  palace.  Under  the cloak  of  the  crow's  words  he  exposed  some  of  the  impro- prieties 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  over- .haul  of  the  administration  by  punishing  or  dismissing the  culprits.  (M.B.  Santi  Parva,  Chapter  82). In  Mahabharata,  Sand  Parva,  Chapter  106  we  find that  this  sage  once  advised  Drupada  to  make  a  treaty with  King  Ksemadarsin.  Kalakavrkslya  was  a  sage  who flourished  in  Indra's  assembly.  (M.B.  Sabha  Parva, ^  Chapter  7). ^KALAKETU.  A  renowned  Asura  Emperor  who  was  the son  of  Danu,  the  wife  of  Kasyapa.  Once  he  abducted Ekavali,  the  wife  of  Ekavira  and  went  to  Patala  (under- world) .  Ekavira  fought  a  fierce  battle  with  Kalaketu and  recovered  Ekavali.  (See  under  Ekavira) . KALAKEYA(S).  (KALAKHANJAS). 1)  Birth.     The  Asuras  who  were  born  to  Kala  (Kalika) by  Kasyapa  Prajapati,  the  son  of  Marici  and  Brahma's grandson. 2)  General.     "Kalakeya"    is    not    the  proper    name  of a  particular  Asura.  The  sons  of  Kala   (Kalika)    are    all collectively   called    Kalakeyas.    They     number     about 60,000.  Sometimes  they   fought  under  the  leadership  of Vrtrasura    and  at     other    times    under     other    Asura leaders. 3)  Agastya   and  the     Kalakeyas.     Once    the     Kalakeyas started  a  campaign  of  hatred   against   Bruhmanas.    At nightfall    they  used  to    enter   Brahmana   premises    and commit  murders,  disturb  their  yagas,  etc.  The  Brahmanas complained  to  the   sage   Agastya.    Agastya    set    out    to capture   the   Kalakeyas,    who    were   alarmed   and  hid themselves  in  the  ocean.  Agastya   dried  up  the  ocean  by drinking    it.  But  some  of  the   Kalakeyas   escaped    and fled  to  Patala.  (M.B.  Vana  Parva,  Chapter  101). KALAKIRTI 372 KALANEMI  II 4)  Arjuna  and  the  Kdlakeyas.  The  headquarters  of  the Asuras  was  Hiranyapura,  situated  near  Devaloka.  Once they  allied  themselves' with  thousands  of  other  Asuras called  "Nivatakavacas"  and  launched  an  attack  on Devaloka.  Indra  sent  his  charioteer  Matali  and  brought Arjuna  to  Devaloka.  Arjuna  defeated  the  Nivatakavacas and  Kalakeyas  in  battle.  A  large  number  of  Kalakeyas were  killed  in  the  battle.  ( M.B.  Vana  Parva  Chapters 172-175). KALAKIRTI.  A  Ksatriya  King.  Mahabharata,  Adi Parva,  Chapter  67  says  that  this  King  was  born  from the  limb  of  Suparna,  the  younger  brother  of  the  Asura, Mayura. KALAKOTI.  A  sacred  place  in  Naimisaranya.  (M.B. Vana  P_arva,  Chapter  95,  Verse  3) . KALAKUTA.  The  virulent  poison  that  came  up during  the  churning  of  the  Ocean  of  Milk.  Siva  swallow- ed and  retained  it  in  his  throat,  and  so  he  came  to be  called  Nilakantha. "And  Kalaku^a  arose  like  fire  burning  all  the  worlds. The  smell  of  it  sent  the  three  worlds  into  a  swoon. At  the  request  of  Brahma  Siva  swallowed  the  poison  to save  the  world  from  absolute  destruction.  And,  he (Siva)  retained  it  in  his  throat".  (Adi  Parva,  Chap- ter 18). KALAMANA.  (Calculating  time) . in  India  tune  was  calculated  in manner. Time  taken  (needed)  to pierce  a  leaf  with  a needle In   ancient  days the      following 30  Alpakalas 30  Trutis 30  Kalas 30  Kasthas 4  Nimisas 10  Ganitas 6  Netuvlrpus 6  Vinazhikas 60  Ghatikas Ahoratras Paksas Alpakala 1 1 1 (matra) (time    for   a 15 2 for 2  Masas  (months) 6  Rtus 300  Years  (Men's) 4800  Divyavarsas 3600  Divyavarsas 2400  Divyavarsas 1200  Divyavarsas 12000  Divyavarsas 71  Caturyugas 14  Manvantaras 1  Pralaya Truti Kala Kastha —  Nimisa —  Ganita —  Netuvirpu deep  sigh) —  Vinazhika —  Ghatika —  Day  (Ahoratra) Paksa   (Fortnight) —  Candramasa  (A  day the  Pitrs) —  1  Rtu. 1  year  for  men    (A  day  for the  Devas) —  1   Divyavarsa  (Divine  year) —  1  Krtayuga —  1  Tretayuga —  1  Dvaparayuga —  1   Kaliyuga —  1  Caturyuga —  1  Manvantara 1   Pralaya  (Kalpa) —  Brahma's     one  day. (Bhagavata  Trtiya skandha) 1  Yama 1  day  time 1  day  (day  and  night) . 7  jNazhikas  (Ghatikas)  — 4  Yamas 8  Yamas (Devi  Bhagavata,  9th  Skandha). The  'Ka.lama.na'  according  to  the  Visnu  Purana differs  in  certain  respects  from  the  calculations  given above.  Chapter  3,  Part  1  of  Visnu  Purana  says  : — Fifteen  Nimisas  make  one  Kasfha.  "Thirty  Kasthas make  one  Kala  and  thirty  Kalas  make  one  Muhurta. Thirty  Muhurtas  make  one  day  (man's)  and  thirty such  days,  divided  into  two  fortnights  form  a  Masa (month).  Six  months  form  an  Ayana ;  there  are  two ayanas  called  Daksina  and  Uttara.  Daksinayana  is night,  and  Uttarayana  is  day  for  the  Devas.  12,000 Divyavarsas — Deva  varsas — form  a  Caturyuga  consisting of  the  Krta — Treta — -Dvapara  and  Kali  yugas,  con- sisting respectively  of  4000,  3000,  2000  and  1000 Divyavarsas.  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 Sandhya  and  that  at  the  end  is  called  SandhyamSa.  The period  between  Sandhya  and  Sandhhyamsa  is  called  Krta yuga  etc.  One  thousand  Caturyugas  form  one  day  for Brahma,  and  it  (Brahma's  one  day)  has  14  Manus. Again,  Chapter  8,  Part  2  of  the  Visnu  Purana  has  the following  to  say  about  Kalamana. Fifteen  nimisas  make  one  Kastha,  thirty  Kasthas  one Kala,  thirty  Kalas  one  muhurta  and  thirty  rnuhurtas 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  nazhikas)  the  same.  The three  muhurtas  from  the  sun's  ardhodaya  (when  half of  the  sun  has  arisen )  is  called  Pratahkala,  (morning) and  it  is  l/5th  of  day  time.  The  three  muhurtas following  are  known  as  sarhgava.  Madhyahna  (noon) is  the  three  muhurtas  after  samgava.  The  time  after madhyahna  is  aparahna  ( afternoon) .  Aparahna  lasts for  three  muhurtas.  The  time  after  this  is  dusk.  Thus, a  day-time  of  fifteen  muhurtas  is  divided  into  five  parts of  three  muhurtas  each.  On  Visuvat  day  the  day  will have  full  fifteen  muhurtas.  Then  during  Uttarayana and  Daksinayana  the  day  will  be  longer  or  shorter. During  Uttarayana  the  day  will  be  longer  than  night, and  during  Daksinayana  vice  versa.  Visuvat  occurs when  the  sun  enters  the  Tula  (Libra)  and  Mesa  (Aries) houses.  Daksinayana  is  when  the  sun  enters  Cancer, and  Uttarayana  when  it  enters  Capricorn. Fifteen  days  and  nights  constitute  a  Paksa  (fortnight) . and  two  Paksas  one  month.  Two  solar  months  consti- tute a  Rtu  (season) ,  three  rtus  one  ayana  and  two ayanas  one  year.  Since  there  are  four  kinds  of  months, i.e.  Saura,  Savana,  Candra  and  Naksatra,  years  are considered  to  be  of  five  different  kinds.  The  first  is  called Samvatsara;  the  second  parivatsara;  the  third  idvatsara; 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  slvana  months, 62  Candra  months  and  67  naksatra  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.  (Srldhariyam). KALAMRA.     See  under  BHADRASALA. KALAMUKHA  (S)  A  hybrid  race  born  from  the union  of  men  and  Raksasas.  Sahadeva  defeated  the Kalamukhas  also  during  his  conquest  of  the  southern region.  (Sabha  Parva,  Chapter  31,  Verse  67) . KALANEMI  I.  A  great  Asura.  In  later  years  he  was born  as  Karhsa,  the  son  of  Ugrasena.  (See  under Karhsa ) . KALANEMI  II.     A  brahmin  from   Malava.  His     father KALANEMI  III 373 KALI  I was  called  Yajnasena.  (Kathasaritsagara,  Kathamukha- lambaka) . KALANEMI  III.  A  Raksasa.  During  the  Rama- Ravana  war,  when  Laksmana  swooned,  Hanuman started  for  Drona  mountain  for  medicine.  Ravana deputed  Kiilanemi  to  obstruct  the  path  of  Hanuman. Well  acquainted  with  the  trickeries  of  the  Raksasas  Hanu- man killed  Kalanemi  who  appeared  before  him  disguis- ed as  a  sage.  (Adhyatma  Ramayana,  Yuddha  Kanda Canto  67) . KALANIRIVAYA.  (Calculating  time).  See  under Kalamana. KALANJARAGIRI.  A  famous  mountain  at  Medhavika tirtha.  He  who  bathes  in  Vedlhrada  on  this  mountain will  get  the  benefits  of  gifting  away  1000  cows.  (Anu- sasana Parva,  Chapter  25).  Spread  on  the  four  sides  of mount  Mahameru  are  twenty  mountains.  They  are  : — Kuraiiga,  Karaga,  Kusumbha,  Vikaiikata,  Trikuta, Sisira,  Patanga,  Rucaka,  Nila,  Nisadha,  Sltivasa, Kapila,  Sankha,  Vaidurya,  Carudhi,  Harhsa,  Rsabha, Niiga,  Kalanjara  and  Narada.  (Devi  Bhagavata,  8th Skandha) . KALAPA.  A  powerful  sage  of  great  majesty.  Yudhi- sthira  worshipped  this  sage  at  the  end  of  the  Raja- suyayajna.  (Chapter  85,  Sabha  Parya) . KALAPA.  A  great  sage,  who  was  a  member  of  Yudhi- sthira's  assembly.  ( Sabha  Parva,  Chapter  4) . KALAPARVATA  I.  A  mountain  on  the  sea  coast  near Lanka.  (Vana  Parva,  Chapter  277) . KALAPARVATA  II.  A  mountain  seen  by  Arjuna  on his  way  to  Siva  with  Sri  Krsna  during  their  dream- journey.  (Drona  Parva,  Chapter  80) . KALAPATHA.  A  son  of  Visvamitra.  He  was  a  scholar in  philosophy  and  a  Brahmavadl.  (Anusasana  Parva, Chapter  4) . KALAPI&GAI.  A  holy  place.  (Sloka  43,  Chapter  25, Anusasana  Parva) . KALAPI&GA  II.  A  kind  of  bird.  See  under  Kapin- jala. KALAPRSTHA.  A  serpent.  It  was  with  this  serpent that  the  hair  on  the  necks  of  horses  attached  to  the chariot  of  Siva  at  the  burning  of  the  Tripuras,  was tied.  (Karna  Parva,  Chapter  34) . KALARATRI.  The  Devata  presiding  over  the  night  on the  eve  of  death.  The  fierce  aspect  of  the  Devata  is described  in  the  Mahabharata  as  follows  :— Coal-black  in  colour,  with  swollen  mouth  and  eyes and  wearing  red  garlands  and  clothings — thus  appeared the  worn  in  (Devata)  presiding  over  the  death-night. With  the  fierce  cord  in  her  hand  she  drags  away  the souls  of  the  dead.  (Sauptika  Parva,  Chapter  9) . KALA&A.  A  serpent  born  of  the  family  of  KaSyapa. (Sloka  11,  Chapter  103,  Udyoga  Parva). KALASAILA.  A  range  of  mountains  in  Uttarakhanda in  ancient  India.  (Vana  Parva,  Chapter  139). KALASAPOTAKA.  A  serpent.  (Sloka  7,  Chapter  35, Adi  Parva) . KALASI.  A  holy  place.  If  one  sips  water  from  a  pond in  that  place  one  will  acquire  the  benefit  of  conducting an  Agnistoma  Sacrifice.  (Sloka  80,  Chapter  83,  Vana Parva. KALASODARA.  A  soldier  of  Skanda.  (Sloka  72, Chapter  85,  Salya  Parva). KALASUTRA.     A  hell.   (See  under  Kala) . KALATlRTHA.     A  sacred    place  in   Ayodhya.  A  bath here  is  as  good  as  making  a  gift  of  eleven    cows.  (Vana Parva,  Chapter  85) . KALATOYAKA.  An  urban  region  in  ancient  India. (Bhlsma  Parva,  Chapter  9) . KALAVATI  I.  A  daughter  of  the  King  of  Kasi. This  gem  of  a  woman  worshipped  the  sage  Durvasas and  became  a  saint  by  obtaining  the  Saiva  Pancaksara (five  letters  pertaining  to  Siva — Sivaya  namah) .  After- wards Dasarha,  King  of  Mathura,  married  her.  The King  felt  very  hot  whenever  he  approached  her  and he  questioned  her  about  it.  She  said  she  had  received the  Pancaksara  Mantra  even  from  childhood  and sinners  would  feel  the  heat  if  they  touched  her.  The King  was  greatly  disappointed  and  Kalavati  took  him to  Sage  Garga  to  redeem  him  from  all  his  sins.  The sage  dipped  the  King  in  the  river  Kalindi  and  when the  King  rose  up  all  his  sins  flew  away  from  his  body  as tiny  birds.  The  King  reaching  the  palace,  embraced Kalavati  and  then  he  felt  her  body  very  cool  and pleasant.  They  got  a  son  also.  (Pancaksaramahatmya, Siva  Purana) . KALAVATI  II.  Mother  of  Mrgavatl,  a  queen.  Mrga- vatl  was  the  mother  of  Udayana.  See  under  Mrgavatl). KALAVATI  III.     A  nymph.  See  under   Thinthakarala. KALAVEGA.  A  serpent  born  in  the  Vasuki  dynasty.  It was  burnt  to  ashes  during  the  serpent  yajna  of  jana- mejaya.  (Adi  Parva,  Chapter  66,  Verse  7) . KALAYAVANA.     A  powerful   Asura    born   out   of    the effulgence  of  Gargacarya.  He  was  killed  by  Sri    Krsna. (See  under  Krsna). KALEHIKA.  A  female  attendant  of  Skandadeva. (Salya  Parva,  Chapter  46) . KALEYA  (S) .  A  set  of  Asuras  born  to  the  great  sage Kasyapa  of  his  wife  Kala.  Some  scholars  hold  the  view that  the  Kalakeyas  and  the  Kaleyas  are  one  and  the same.  Kaleyas  destroyed  the  Asramas  of  sages  like  Va- sistha,  Cyavana  and  Bharadvaja.  (Vana  Parva,  Chap- ter 102).  Devas  killed  some  of  the  Kaleyas;  the  others ran  away  to  Pa.ta.la. KALI  I.     Incarnation  of  sin,  the  Sin-god. 1)  Birth.  Kasyapaprajapati,  son  of  Brahma,  begot  of his  wife  Muni  sixteen  sons  and  Kali  was  the  fifteenth son.  He  was  a  deva-gandharva.  The  other  sons  of Kasyapa  were:  Bhimasena,  Ugrasena,  Suparna,  Varuna Dhrtarastra,  Gopati,  Suvarcas,  Satyavak,  Arkaparna, Prayuta,  Visruta,  Citraratha,  Salisiras,  Parjanya  and Narada.  (4Slokasfrom  verse  43,  Chapter  65,  Adi Parva) . 2)  How  Parikfit  controlled  Kali.  When  Sri  Krsna  went  to Vaikuntha,  the  Pandavas  entrusted  the  administration of  the  state  to  Pariksit,  son  of  Abhimanyu  and  started for  the  Mahaprasthana.  King  Pariksit  was  travelling the  continent  conquering  places  when  he  saw  Kali  in the  garb  of  a  Sudra  King  teasing  a  cow  and  bull couple.  Pariksit  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  Pariksit  and  there  was  no  place for  him  to  go.  So  Kali  begged  of  the  King  to  give  him some  space  to  live.  Pariksit  then  declared  that  Kal  i 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,  Bhagavata). KALI  I 374 KALIDASA 3)  Kali,  Lord  of  Kaliyuga.     There   are    fourteen    Man- vantaras  during  the  life  of  Brahma.  The  life  time    of   a Mann    is    a    Manvantara.     This    present  period  is  the seventh  Manvantara.  In  each    Manvantara    there    are four   yugas,    Krta,  Treta,  Dvapara  and  Kali.  Krtayuga consists  of  1 7,28000    years,  Tretayuga  consists   of   12,- 96000  years,  Dviiparayuga  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  Sri  Krsna  ascended  heaven. When  Bhagavan  Mukunda  abandoned  his  body  and went  to  his  place  in  Vaikundia.  Kali  came  into  being binding  all  on  earth.  (Sloka  66,  Chapter  1,  Bhagavata Mahatmya). 4)  Kali  and  Nala.     Kali  and   Dvapara   were   going    to the    Svayamvara    of  Damayanti   when  they  met  Indra and  others  returning  from  the  Svayamvara.    They    told Kali  and  Dvapara  that  Damayanti  was  married  to  Nala. Kali  and  Dvapara  felt  it    an   outrage    that   Damayanti 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. Dvapara  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  acamana  after  passing  urine,  performed  his  sandhya- vandana.  Taking  that    opportunity   Kali    entered     the body  of  Nala.  Kali  went  to  Puskara,  brother  of  Nala  in the  guise  of  a  bullock  and  made  Nala  challenge  his  bro- ther to  a  game  of  dice  putting  that  bullock  as  a   wager. Puskara  accepted  the  challenge.  Nala  wagered  and  lost all  his  movable  and  immovable  possessions  and  went  to the    forests   with  Damayanti.  Nala,  prompted  by  Kali, abandoned  Damayanti  in  the  forests  and  went  his  way. Damayanti  cursed  Kali. It  was  at  this  time  that  the  great  serpent  Karkotaka  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  cheat- ed you  and  is  now  inside  your  body  suffer  with  the poison  I  have  injected  into  your  body." Nala  roamed  about  and  reached  Ayodhya  and  there became  the  charioteer  of  Rtuparna,  King  of  Ayodhya. When  Rtuparna  went  to  the  second  marriage  of Damayanti  to  Vidarbha,  Nala  went  with  him  as  his charioteer.  On  the  way  Nala  taught  Rtuparna  the science  of  Asvahrdaya  and  Rtuparna  in  -  return taught  him  the  science  of  Aksahrdaya.  When  Nala learnt  the  secret  of  Aksahrdaya  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  Tanni  tree  (Beleric  Myro- balan)  and  went  down  from  the  tree  when  Nala  left the  place.  Tanni  is  from  that  day  onwards  considered a  cursed  tree.  (Chapter  58,  Vana  Parva) . 5)  The  world  in    Kaliyuga.     The   celebrated    sage    Mar- kandeya  had  prophesied  about  the  happenings  in   Kali- yuga thus:  In  Kaliyuga  all  will  be   dishonest.    Charity and    Sacrifices   will    be   only   for   a  name.   Brahmanas would  do  the   duties   of  Sudras.    Sudras    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  'Mukhe- bhagas'.  Men  will  sell  rice  and  brahmanas,  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.  Brahmanas  would  become beggars.  Sages  will  be  merchants.  Brahmanas  would without  any  reason  grow  hairs  and  nails.  None  will observe  the  four  asramas  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  mea- sures. 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)  Kaliyugatirtha.     The  greatest  tirtha    of    Kaliyuga    is the  river  Ganga.    (Chapter  85,  Vana    Parva) . 7 )  Duryodhana  was  the  incarnation  of  Kali  and  Sakuni,  that of  Dvapara.    (Chapter  31,  Asrama  Parva). KALI  II.  A  synonym  of  Surya.  (Sloka  20,  Chapter  3, Vana  Parva) . KALI  III.  A  synonym  of  Siva.  (Sloka  79,  Chapter  17, Anusasana  Parva) . KALI  I.     A  synonym  of  Satyavati, mother  of Vyasa.  (See under  Adrika  and  Satyavati) . KALI  II.     An    aspect    or   form    of  Parvatl.   (See  under ParvatI) . KALIDASA.  The  greatest  poet  and  dramatist  in  Sans- krit. Some  scholars  opine  that  Kalidasa  flourished  in the  8th  Century  B.C.  while  others  place  his  date  upto the  period  llth  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  Raghu- varhs  a  Mahakavya  Kalidasa  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.  Kunjan Raja   Kalidusa    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  Suhga  dynasty. This  Agnimitra  is  eulogised  in  Kalidasa's  Malavikagni- mitra.  Agnimitra  is  referred    to    in    the    Bharatavakya ( epilogue)  of  the  drama  also. (3)  First   Century  B.C.    The   traditional  belief    is    that Kalidasa  was  a  member  in  the  assembly   of  poets    and scholars  of   the   court    of  emperor   Vikramaditya,    who started  the  Vikrama  era  in  B.C.  56. Dhanvantariksapanakamarasimha-Sanku — Vetala-Bhatta-Ghatakarpara-Kalidasah   / Khyato  Varahamihiro  nrpateh  sabhayarh Ratnani  vai  vararucir  nava  vikramasya. 4)   Fifth  Century  A.D.     According  to   Dr.    Keith,    Kali- dasa  lived   in   the   fifth    Century  A.D.     One  Candra- KALIKA 375 KALI&GA  (M) gupta  II,  who  defeated  the  Sakas  in  339  A.D.  was King  of  Ujjain.  He  was  known  as  Vikramaditya  also. Dr.  Keith  thinks  that  the  great  poet  might  have  been a  member  of  this  King's  court.  Perhaps  Kalidasa  had remembered  his  royal  patron  Vikramaditya  in  his drama  called  Vikramorvahlya.  Dr.  Keith  is  further  of the  view  that  Kalidasa  composed  Kumarasambhava after  attending  the  birth  celebrations  of  Kumaragupta, son  of  King  Vikramaditya. (5)  Sixth  Century  A.D.  Three  scholars,  Fergmson,  Max Muller  and  Kern  have  opined  that  Kalidasa  lived  in the  sixth  Century  A.D. Whichever  be  the  date  of  Kalidasa  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.  Raghuvamsa  and  Kumarasambhava  are his  two  mahakavyas.  He  had  also  written  three  dramas, Abhijfianah'akuntala,  Vikramorvasiya  and  Malavikagni- mitra  and  a  lyric  called  Rtusamhara.  He  wrote  also  a world-famous  poem  called  Meghasandesa. KALIKA.  A  female  attendant  of  Skanda.  (Salya  Parva, Chapter  46,  Verse  14). KALIKA.  One  of  the  attendants  given  to  Skanda  by Pusan,  the  other  being  Panitaka.  (Salya  Parva,  Chap- ter'45,  Verse  43) . KALIKASA&GA  A  holy  place.  Bathing  here  is  as good  as  that  at  Kalika<rama. KALIKASRAMA.  A  holy  place.  If  one  bathes  and spends  three  nights  here  one  will  be  released  from  the sorrows  of  life  and  death.  (Anusasana  Parva,  Chap- ter 25) . KALIKEYA.  A  son  of  King  Subala.  He  was  killed  by Abhimanyu.  (Drona  Parva,  Chapter  49). KALINDl  (YAMUNA). 1 )  General.     Kalindl  alias  Yamuna  is  one    of  the    holy rivers    in    India.    The   presiding    deity   of  the  river  is Kalindidevi.  Kalindl,  the  daughter  of  the  sun    has   her source    in    Kalinda   mountain,    and   hence    the    name Kalindl    for   the   river.    Kalindl  joins    the    Gariga   at Prayaga,  and  this   confluence  of  the  two  rivers  is  called Sangama,  which  is  a  sacred  place. 2)  Gave  way  for  Sri  Krsna,    As  soon  as  Krsna   was   born Vasudeva  stealthily   removed  the  child  to  Ambadi.  Due to  heavy   rains  the   Kalindl  was  overflowing,  and  Vasu- deva  begged    Kalindl  for  a  passage,   and  the  river  gave way  for  Vasudeva  to  take  Krsna    to   Ambadi.    (Bhaga- vata  10th  Skandha). 3)  Balabhadra    dragged  Kalindl.     Balabhadrarama    once stayed  in  Ambadi  for   two  months.   One   day   he    was picnicking  on    the  banks    of  Kalindl   with    the  Gopis. Under  the  influence  of  liquor  he  desired    to   pla'y   with his   companions  in  the   waters   of   Kalindl.   He   called Kalindl  to  his  side,    but  the  chaste   Kalindl    refused    to oblige   him.    So    he  dragged  her  by  his  plough  hooking her  to  it.  In  great  fear   Kalindl    saluted   him,    and   he enjoyed  with  the    gopis   for  some    time    on    its    waters. ( Bhagavata,  1  Oth  Skandha) . 4)  Kalindi,    &ri  Krsna's  wife.     After   Maya     had    built Indraprastha  for  the   Pandavas,  Sri  Krsna    spent    a  few days  there  with  them.  And,  one   day   while  Krsna   and Arjuna  were  strolling  on  the  banks  of  Kalindl  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  Krsna  as   husband,  and  when Arjuna  passed  on  the  information  to  Krsna  he  took  her in  his  chariot  to  Dvaraka  and  duly  married  her. (Bhagavata,  10th  Skandha). 5)  Sons  of  Kalindi.     Ten  sons,  were  born    to  Kalindl  by Krsna.  (Bhagavata,  10th  Skandha). 6)  Harhsa  and  his  son  in  Kalindi.     Once    Krsna  attacked Jarasandha  and  the  son  of  his  minister,    Haiiisa,    being told  that  his  father  had  been  killed,    committed    suicide by  jumping  into   Kalindl.   But,    Harhsa  had  not  been killed,  and  when  he  returned  from  the    battlefield   and knew  about  the  death  of  his  son,    he    too  jumped    into Kalindi    and     committed     suicide.       (Sabha      Parva, Chapter    14). 7).     Other  information. (i)  Kalindl  is  one  of  the  seven  tributaries  of  the  Ganga. One  who  drinks  its  water  will  be  released  from  all  sins. (Adi  Parva,  Chapter  139,  Verse  19). (ii)  The  Pandavas,  during  their  life  in  exile  in  the forest  drank  Yamuna  water,  got-  over  their  weariness and  continued  their  sojourn.  (Vana  Parva,  Chapter  5, Verse  2). (iii)  Sahadeva,  son  of  Smjaya,  gave  Agni  Deva  1000 golden  emblems  on  the  banks  of  the  Yamuna.  (Vana Parva  Chapter  90,  Verse  7). (iv)  Bharata  performed  thirty-three  ASvamedhas  on the  banks  of  the  Yamuna  (Vana  Parva,  Chapter  90, Verse  8) .  On  another  occasion  he  conducted  six  Asva- medhas  at  the  same  spot.  (Drona  Parva,  Chapter  68) . On  yet  another  occasion  he  conducted  three  hun- dred Asvamedhas.  (Santi  Parva,  Chapter  29). (v)  Ambarlsa,  the  son  of  Nabhaga  conducted  a  yajna on  the  planes  of  Kalindl.  (Vana  Parva,  Chapter  129). (vi )  Agastya  the  great  sage  performed  penance  on  the planes  of  Kalindl.  (Vana  Parva,  Chapter  161). (vii)  King  Santanu  conducted  seven  yajnas  on  the banks  of  the  Kalindi.  (Vana  Parva,  Chapter  162). (viii)  The  colour  of  Kalindi  is  black.  Kama  (Cupid) shot  arrows  of  flower  at  Siva,  who  was  lamenting over  the  death  of  Sati,  and  he  (Siva)  thus  excited  to  a condition  of  insanity  jumped  into  Kalindl  with the  result  that  its  water  turned  black  in  colour. (Vamana  Purana,  Chapter  6  and  also  see  under Yamuna) . KALINDlDVlPA.  It  was  on  this  island  that  VySsa  was born  as  the  result  of  the  intercourse  between  Paraiara and  Satyavati.  (Adi  Parva,  Chapter  60) . KALIistGA  I.  Rtayu,  King  of  Kaliiiga  was  present  at the  svayarhvara  of  Draupadi.  (Sloka  13,  Chapter  185 Adi  Parva) .  Rukmi  played  a  game  of  dice  with Balabhadra  with  the  help  of  Kalinga  (for  details  see under  Rukmi) .  The  sage  Dirghatamas  begot  a  son  of the  wife  of  the  aged  and  senile  Kalinga  and  the  boy was  named  Kaksivan  (Sukta  125,  Anuvaka  18,  Man- dala  1,  Rgveda). KALIJNIGA  II.  A  warrior  of  the  god  Skandha.  (M.B. Salya  Parva,  Chapter  45,  Verse  64). KALI&GA  III.  A  Daitya  who  lived  in  Krtayuga.  In Skanda  Purana  there  is  a  story  that  he  conquered heaven,  drove  away  the  Dikpalakas,  posted  his  own forces  in  their  place  and  was  finally  killed  by  Devi. KALI5IGA.  Srutayus,  King  of  Kalinga,  and  a  member of  Yudhisthira's  assembly.  (Sabha  Parva,  Chapter  4) . KALIKIGA(M)  (KALI&GA).  An  ancient  place  in  the south  of  Bharata. KALI&GADATTA 376 KALPA  III Other  details. ( 1 )  Arjuna  visited  this  place  while  he  was  on  a  pilgrim- age. (Sloka  9,  Chapter  214,  Adi  Parva) . (2)  Kalinga  was  also  included  in  the  countries  conquer- ed   by    Sahadeva    while   he   was  on  his  victory  march. (Chapter  31,  Sabha  Parva) . (3)  People  from    Kaliriga    presented   Yudhisthira  with gifts  for  the  Rajasuya.     (Sloka   18,    Chapter  52.    Sabha Parva) . (4)  Yudhisthira    visited    Kalinga   while   he   was   on  a pilgrimage.  (Sloka  4,  Chapter  114,  Vana  Parva). (5)  Kama   conquered    Kalinga   while   he   was   on    a victory  march.  (Sloka  8,  Chapter  254,  Vana  Parva) . (6)  Sahadeva  defeated  the   King   of  Kalinga.     (Sloka 24,  Chapter  23,  Udyoga  Parva) . (7)  Sri      Krsna   slaughtered    the    people   of  Kalinga. (Sloka  76,  Chapter  48,  Udyoga  Parva). (8)  The  people   of  Kalinga  took  part  in    the   war  bet- ween the  Pandavas  and  Kauravas.    (Sloka   6,    Chapter 20,  Drona  Parva). (9)  Parasurama     conquered    this    place.     (Sloka     12, Chapter  70,  Drona  Parva) . KALIJsIGADATTA.     See  under  Dharmadatta. KALI&GASENA.     See  under  Madanamanjuka. KALIPRIYA.     A    prostitute.    She   attained     svarga     by observing    the  Karttikavrata.    (Chapter   21,    Brahma- khanda,  Padma  Purana). KALIYA. 1)  Birth.     Kasyapa,  grandson  of  Brahma   and   son   of Marlci  begot  of  his    wife   Kadru    powerful   nagas   like Sesa,  Airavata,    Taksaka,    Karkotaka,    Kaliya,    Mani- naga,    Purananaga    etc.    and    from  them  were  born  all kinds   of  nagas   on    earth.    (Adi    Parva,  Chapter   35) . Kaliya   possessed   one    thousand     heads.      (Bhagavata, 10th  Skandha). 2)  Kaliya  taok  his  abode  in  Kalindi.     Vinata    and    Kadru were  wives  of  Kasyapa.    The   former   was    the   mother of  Garuda   and    the    latter   of  the   nagas.  In  a  wager Vinata   was    defeated   and    had    to  become  the  slave  of Kadru.    Garuda   brought   Amrta   from    Devaloka    and redeemed    his   mother   from    slavery.    Yet  Garuda  and the  nagas  continued  to  be  enemies,  Garuda  killing   and eating  nagas  whenever  he  got  a  chance  for  it.  At  last  the nagas    entered    into   an    understanding    with     Garuda agreeing    to    give   him    the  ha  vis  (offering)  which  they got  on  certain  days,  and    thus    Garuda    stopped    eating the  nagas.  But  Kaliya  did  not    subscribe   to    the   above agreement  ;  he  treated    O^ruda  with  contempt.  But,  in an  encounter  with  Garuda  Kaliya  was  put  to   so   much of  hardships  that  he,  along  with  his  family,    shifted    his residence  to  a  particular  sector  in  Kalindi. 3)  Admission  denied  to  Garuda.     Owing  to    the  curse   of a  sage  called  Saubhari,  who  was  performing  penance  on the  banks  of  Kalindi,  that  Garuda   would    die    broken- headed  if  he  entered  Kalindi,  it  was  a   prohibited    area to  Garuda. 4)  Suppression  of  Kaliya.     Owing  to  the   virulent  poison of  Kaliya  .the  waters  of  Kalindi  became  poisonous    and the    trees  on  its  banks    dried   up.     Once,   while    Krsna and  his  companions,  the  Gopalas  came  to  the  banks    of the  river  grazing  their  cows.  The  Gopalas  drank   water from  the  river  a'nd  fell  down  dead.  Then  Krsna  jump- ed into  the  river  from  the  top  of  a  tree  on  its  bank  and danced   upon    the   hoods  of  Kaliya  who  had  rushed  to attack  him.  Kaliya  vomited  blood  and  saluted  Krsna. His  wives  and  children  also  saluted  the  Lord.  Krsna sent  all  of  them  away  to  Ramanaka  island  assuring Kaliya  that  Garuda  would  not  attack  him  on  seeing  the marks  of  his  (Krsna 's)  feet  on  Kaliya.  Thus  did Kaliya  and  his  family  shift  their  residence  to  Rama- naka island.  (Bhagavata,  10th  Skandha). KALIYUGA.     See  under  Manvantara. KALKI.  The  tenth  avatara  (incarnation)  of  Maha- visnu.  The  ten  avataras  are  called  Dasavataras. Kalki  is  the  last  of  them.  Agni  Purana,  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  Vajasaneya 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  Visnu  will  incarnate as  Kalki,  the  son  of  Visnuyasas  and  the  priest  of Yajnavalkya  and  exterminate  all  mlecchas.  He  will restore  people  to  caturvarnya  and  the  four  asramas  and maintain  proper  standards  of  conduct.  Afterwards  the Lord  will  renounce  the  form  of  Kalki  and  ascend Heaven.  Then  Krtayuga  will  begin  again. Chapter  190  of  Bhasa  Bharata  supports  almost  all  the above  statements.  In  the  light  of  them,  we  can  gather  cer- tain features  of  Kalki's  incarnation  when  Kaliyuga  reaches its  zenith.  Mahavisnu  will  be  born  as  a  Brahmana  with the  name  Visnuyasas,  in  the  village  called  Sambhala. Visnuyasas  will  become  famous  under  the  name  Kalki. He  will  be  the  priest  of  Yajnavalkya.  He  will  create  arms and  soldiers  by  his  will  itself  and  destroy  the  wicked. With  that  Krtayuga  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  Puranas,  Kalki  has  not yet  come.  Mahabharata,  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. KALMASA&GHRI.  See  under  the  word  KALMASA- PADA. KALMASAPADA.  (KALMASASIGHRI,  MITRASAHA, SAUDASA) .  A  famous  king  of  the  Iksvaku  dynasty. He  wandered  about  in  the  forest  as  a  Raksasa  for  twelve years.  ' 1 )  Genealogy.     From    Visnu    were    descended    in     the following  order  — Brahma — Marlci — Kasyapa — Vivas- van — Vaivasvata  Manu — Iksvaku — Vikuksi — Sasada  — Puranjaya— Kakutstha — Anenas — Prthula£va — Prasena- jit— Yuvanasva — Mandhata — Purukutsa — Trasadasyu — Anaranya — AryaSva — Vasumanas —  Sutanva  —  Trayy- aruna — Satyavrata — (Trisaiiku)  — Hariscandra —  Rohi- ta£va —  Harita— Cuiicu — Sudeva: — Bharuka — Bahuka — Sagara — Asamafijasa— Arhsuman — Bhaglratha — Srutana- bha — Sindhudvipa — Ayutayus — Rtuparna — Sarvakama Sudasa  (Sudhasana) — Mitrasaha  (Kalmasapada). 2)  Name.     His  actual  name  was    Mitrasaha.    Since   he was   the    son   of   Sudasa,    he   was  called  Saudasa  also. KALMASAPADA 377 KALMASAPADA (M.B.  Anusasana  Parva,  Chapter  78).  Kalmasarighri and  Kalmasapada  were  names  which  he  got  as  a  result of  Vasistha's  curse. 3)  Milrasaha  became  a  Raksasa.     Mitrasaha    was   a    re- puted and  glorious  king  belonging  to  the  solar  dynasty of  kings   who    ruled  over    Ayodhya.  He  had  a  queen named  Madayantl.  While  they  were  leading    a   happy and    enviable    married    life,    Mitrasaha    was  forced  to lead    the    life  of  a  Raksasa  in  the  forest  for  a  period  of 12  ye"aTs,  as  the  result  of    a    curse.    The    story   of  this curse     is  given  in  different  Puranas  in  different  versions and  they  are  given  below; — 4)  Sakti  Cursed  Mitrasaha.     One  day  Mitrasaha  went  to the  forest  for  hunting.  Visvamitra   wished    to    get    this mighty    King    as    his    disciple.     While    the  King  was passing  through  the  forest,  he  saw  Sakti,  Vasistha's  son, coming  towards  him.  The    King    was  a    Ksatriya  and Sakti    was    a    Brahmana.    They   were    faced  with  the problem  of  whether  the  Ksatriya  should  make    way  for the  Brahmana  or  vice  versa.  Neither  of  them  made  way for  the  other.  At  last,  Mitrasaha  struck  Sakti   with   his whip.     In    his    anger   Sakti  cursed   Mitrasaha  that  he should  become  a  Raksasa  and  roam  about  in  the    forest for  16  years.  Visvamitra  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  Raksasa.    (M.B.  Adi  Parva, Chapter  176). 5)  Vasislh    cursed  Mitrasaha.   Mitrasaha  once  went  to  hunt in  the  forest.  While  hunting  he  came  across    two    tiger cubs.    Actually,    they   were    two  Raksasas  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  Raksasa  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  Vasistha  that  he  wished  to  perform  Asva- medhayaga  like  his  ancestors.  The  sage  offered  to  assist him  in  it.  Shortly  after,  one  day,  the  old  Raksasa-tiger, disguising  himself  as  the  sage  Vasistha,  came  to  Mitra- saha 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  Asrama without  anyone  knowing  about  it."  After  saying  this, the  disguised  Raksasa-sage  left  the  place. The  King  told  this  secret  to  his  wife  Madayantl.  They prepared  the  meat-food  secretly  and  took  it  to  Vasistha's Asrama.  When  Vasistha  saw  the  meat  food,  he  took  it as  a  personal  insult  and  transformed  the  King  into  a Raksasa.  (Uttara  Ramayana). 6)  Another   story   of  Vasistha's  curse  on  Mitrasah  •.     Once while  Mitrasaha  was  hunting  in  the  forest,  he  happened to    kill    a    Raksasa    by   accident.  The  dead  Raksasa's younger  brother  swore  to  avenge  his  death.  He  went  to the  King  in  the  disguise  of  a    young    Brahmana   cook. Mitrasaha  appointed    him    as    a    cook    in    the    royal kitchen. At  about  that  time,  one  day,  Vasistha  came  to  Ayodhya, on  the  invitation  of  Mitrasaha  for  a  Sraddha.  Mitra- saha, accompanied  by  his  queen,  greeted  the  sage  with honour.  He  ordered  the  cook  to  prepare  food  for  the guest  at  once.  The  Raksasa  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 Vasistha.  The  enraged  sage  cursed  the  King  to  become a  man-eating  Raksasa  who  would  roam  about  for  twelve years  in  the  woods.  Thus  Mitrasaha  became  a  Raksasa. (Siva  Purana,  Sivaratri  Mahatmya) . 7)  How  Mitrasaha  got  the  name  "Kalmasapada."     Mitra- saha   became    very    angry   whan   he    was    cursed    by Vasistha.  He  decided  to  pay  back  in  the  same    coin  by cursing  Vasistha  also.  He  took  water  in  his    hand    and was   about    to    throw   it  down  with  the  words  of  curse. But  his  queen  Madayantl  stopped  him.     She    reminded him    that    it   was   not    right  to  curse  a  Brahmana  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    "Kalma- sapada", and   Kalmasanghri"    from    that    day.     (Siva Purana,  Sivaratri  Mahatmya) . 8)  Kalmasapada 's     life   as    Raksasa.     The    curse-ridden Kanmasapada   began    to    look   upon  Vasistha  and  his sons  with  inveterate  hatred.  He    roamed    the  country- sides  and    forests  in  the  form  of  a  Raksasa.  He  started man-eating  by  feeding  upon    Sakti,    the   eldest   son    of Vasistha.    After    that    he  ate  all  the  remaining  99  sons of  Vasistha.    Distreseed   at    the   loss   of  his    children, Vasistha  left  his  Asrama,  bent  on    committing  suicide. He  tied  hisVwn  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.  Adi    Parva,    Chapter  177). In    the    Mahabharata    there  is  a  story  which  says  that once  Uttanka,  a  disciple  of  the  sage   Gautama  went  to beg  the  Kundalas  (ear  ornaments)  worn  by  Kanmasa- pada's    (Saudasa's)  queen,    for   the   sake  of  Gautama's wife.   (For  details,  see  under  the  word  "Uttanka") . 9)  Brahmani's  curse   on  Kalmasapada.     In    the   course    of his  wanderings  through  the  forest  as  a  Raksasa,  Kalma- sapada  happened    to   come    across    a  Brahmana  youth engaged    in    amorous   pleasures   with  his  wife  Angirasi. The  King  caught  hold  of  the  youth  and  killed  him.  His wife,  the  Brahmani  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  pro- nounced   a   curse   on    Kalmasapada  that  if  he  touched any  woman  in  future  he  would  die  immediately. After  the  death  of  the  Brahmana  couple,  the  sin  of Brahmahatya  (killing  of  Brahmana)  continued  to  pur- sue Ka  Imasapada  in  the  form  of  a  terrible  monster. He  fled  for  life  from  it  and  at  last  reached  the  pre- sence of  King  Janaka.  There,  he  happened  to  see  the sage  Gautama  who  taught  Kalmasapada  Divyajnana (Divine  wisdom).  As  advised  by  the  sage,  he  went  to the  temple  at  Gokarna  and  spent  some  years  in  deep meditation.  (Siva  Purana,  Sivaratri  Mahatmya). 10)  Sdpamoksa.    (Liberation  from   Curse).     Towards    the close   of  the    twelve   years  which    Mitrasha  (Kalmasa- pada) spent  as  a  Raksasa,  Vasistha  saw  him.  The   sage sprinkled    holy   water   on    Mitrasha-  and   at   once    the Raksasa  (the  spirit  of  the  Raksasa)left  his  body  and    he resumed  his  original  figure  of   the   King.    He    accepted Vasistha  as  his  preceptor.  They   went    back  together  to Ayodhya. Although  Madayantl,  queen  of  Mitrasaha  was  there.the King  was  not  able  to  touch  her  owing  to  the  Brahmani's KALMASI 378 KAMA  I curse.  So  he  requested  Vasistha  to  beget  children  by her.  Accordingly  MadayantI  became  pregnant  by Vasistha.  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.  Adi  Parva,  Chapter  167). KALMASI.  A  river.  It  was  while  travelling  by  the  side of  this  river,  that  King  Drupada  reached  a  Brahmana village  where  he  happened  to  meet  Upayaja.  (M.B. Adi  Parva.  Chapter  166).  Mahabharata,  Sabha  Parva, Chapter  78,  Verse  16  says  that  it  was  on  the  bank  of this  river  that  the  sage  Bhrgu  blessed  Yudhisthira. (Modern  scholars  believe  that  Kanmasi.  is  the  same  as the  present  river  Yamuna) . KALODAKA.     A   sacred    place.    The    sin    of    causing abortion  of  those  who  bathe  in  the  tirtha   here   will    be washed  away.  (Anusasana   Parva,   Chapter   25,    Verse 60  and  Santi  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  Yagas. These  proceedings  are  made  in  the  form  of  Sutras.  The Sutras  describe  how  the  Brahmanas  and  mantras  are to  be  used.  For  each  Sarhhita  there  are  separate Srauta  Sutras.  The  Srauta  Sutras  for  Rgveda  Sarhhita are  Asvalayana,  Sarhkhayana  and  Saunaka.  Those  for Samaveda  are  MaSaka,  Latyayana  and  Drahyayana. Those  for  Krsna  Yajurveda  are  Apastamba  Bauddha-_ yana,  Satyasadha,  Hiranyake^J,  Manava,  Bharadvaja, Vadhula,  Vaikhanasa,  Laugaksi,  Maitra,  Katha  and Varaha.  For  Suklayajurveda  it  is  Katyayana  Srauta Sutra.  For  Atharvaveda  it  is  Kausika  Srauta  Sutra. All  these  Sutras  contain  only  brief  symbolic  words  and are  difficult  to  understand  without  explanation. KALPAKA.  Siva's  garden.  It  is  situated  in  Kailasa. (Kathasaritsagara,  Kathapithakalambaka,  Part  I) . KALPAVRKSA.  A  tree  in  Devaloka.  It  has  the power  of  giving  any  object  that  one  wishes  to  get. There  are  five  Kalpavrksas  in  Devaloka.  Their  names are  :  Mandara,  Parijata,  Santana,  Kalpavrksa  and Haricandana. Agni  Purana,  third  Chapter   mentions    that  among    the wonderful   things    obtained    by   the     churning  of  the ocean  of  milk,  there  was  Kalpavrksa    also.    So   Kalpa- vrksa was  born  from  the  ocean  of  milk. KALYA    (KALI).     Mother   of  Vyasa.    (Agni     Purana, Chapter  2  78). KALYAlSA.  A  sage.  Once  certain  Angirases  including this  sage  observed  sattra  (sacrifice)  for  the  attainment of  Heaven.  But  nobody  was  sure  about  the  Devayana path  which  leads  to  Heaven.  So  they  selected  Kalyana to  find  out  the  path.  He  went  in  search  of  the Devayana  path  and  on  the  way  he  met  tJrnayu,  a Gandharva  who  was  in  the  company  of  some  apsara women.  The  gandharva  disclosed  the  Sama  which would  enable  Kalyana  to  find  out  the  Devayana  path. On  his  return,  Kalyana  told  the  other  Rsis  that  he had  received  the  Sama,  but  he  refused  to  disclose  from whom  he  obtained  it.  With  the  help  of  that  Sama known  as  Aurnayuva,  the  Angirases  attained  Heaven, but  because  of  his  failure  to  disclose  the  whole  truth, Kalyana  was  denied  access  to  Heaven.  Besides  that, he    became    a  victim  to  the  disease  of  leprosy.    (Panca- virhsa  Brahmanam). KALYAl^I.     A  female    follower   of  Skandadeva.     (M.B. Salya  Parva,  Chapter  46,  Verse  6) . KTMA  I.     God    of    beauty  in  Indian  mythology. 1)  General.     A    Prajapati    named    Dharma     was   born from  the  right    breast    of  Brahma.  Dharma     was    very handsome.  Three  sons,  Sama,  Kama  and  Harsa  who were  exceedingly  handsome,  were  born  to  him.  Of them,  Karra  became  the  god  of  beauty.  His  wife  was Rati.  Sama  became  the  husband  of  Priipti.  Harsa  had Nanda  for  his  wife.  (M.B.  Adi  Parva,  Chapter  66, Verses  3 1-33). In  Kalika  Purana  we  see  another  story  about  Kama's birth.  Brahma  created  ten  Prajapatis.  After  that,  the woman  Sandhya  was  created.  At  the  very  moment  of her  birth,  Brahma  and  the  Prajapatis  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  . Brahma's  mind  with  a  floral  bow  in  his  hands. Immediately  after  his  birth,  he  asked  Brahma  "Karh darpayami"  (Whom  should  I  make  proud  ?)  Brahma replied — Let  the  minds  of  living  beings  be  the  aim  of your  arrows".  He  suggested  Rati  the  daughter  of Daksa,  to  be  Kama's  wife.  Since  he  stirred  the  mind of  Brahma,  he  got  the  name  "MANMATHA",  and since  he  was  extremely  attractive  in  appearance  he came  to  be  called  "KAMA".  (For  further  details,  see under  "RATI." 2)  How  Kdmadeva  got  the  name  "KANDARPA" .     As  soon as  Kama  was  born,  he  went  to  Brahma  and    asked   him "Karh  darpayami  ?"  (Whom  should  I  mak    proud   ?). Therefore  he  got  the    name    "KANDARPA".     (Katha- saritsagara) . 3) .  Brahma  cursed  Kama.  Once  Brahma  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  Sarasvatl.  Brahma 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  Sarasvatl  his  wife.  Soon  he  felt  repentant  for  his weakness  of  mind.  His  anger  blazed  at  Kama  who  was the  cause  of  all  this.  He  cursed  that  Kama  would  be burnt  to  ashes  in  the  fire  from  Siva's  third  eye.  After that  Brahma  gave  his  carnal  desire  to  the  great  sage Atri  who  transferred  it  to  his  wife  Anasuya.  It  hardened itself  within  her  and  took  the  form  of  Candra,  who was  thus  born  to  her.  (Brahmanda  Purana,  Chapter 43). 4)  Kama  was  burnt  up  in  fire.  Long  ago  an  Asura named  Taraka,  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  Siva's  son  alone  was  capable  of  killing  him. It  was  the  time  when  Parvatl,  the  daughter  of  Himavan, was  performing  a  penance  praying  that  Paramesvara should  become  her  husband.  Taking  advantage  of  this opportunity,  Indra  sent  Kama  to  rouse  the  passion  of love  in  Siva's  mind.  Kama  reached  Siva's  seat  and tried  to  stir  up  his  passions.  Siva  who  was  enraged  at this,  opened  his  third  eye  blazing  with  fire.  Kama  was KAMA  I 379 KAMADHENU burnt  to  ashes  in  that  fire.  The  place  where  Kama's body  (Anga)  fell,  came  to  be  called  "Angarajya".  Since he  lost  his  body,  Kamadeva  got  another  name "Ananga".  (Valmiki  Ramayana.  Bala  Kanda,  Chap- ter 23). 5)  Kama's  Next  Birth.  When  Siva  burnt  up  Kama, the  latter's  wife  Rati  prayed  to  Siva  to  restore  her  hus- band to  life.  Siva  was  pleased  and  said  that  Rati  would be  born  in  the  world  and  Kama  would  take  birth  as her  son."  (Kathasaritsagara). According  to  Siva's  blessing  Rati  was  born  in  the  world under  the  name  of  Mayavatl.  She  became  the  kitchen- maid  of  an  Asura  named  Sambara.  At  that  time  Sri Krsna  approached  Siva  with  a  request  that  he  should be  blessed  with  a  son.  Siva  blessed  him  saying  that Kama  who  was  burnt  up  in  the  fire  of  his  eye  would  be born  as  the  son  of  RukminI,  Sri  Krsna's  wife.  Accord- ingly, Rukmini,  conceived  and  a  handsome  child  was born  to  her. Sambara,  who  employed  Mayavatl  as  his  kitchen-maid had  received  a  boon  from  Siva.  A  condition  laid  down in  it  was  that  Sambara  would  die  not  long  after Kamadeva's  birth  in  the  world.  So  Sambara  was  mak- ing careful  enquiries  to  ascertain  whether  Kama  was born  anywhere  in  the  world.  It  was  during  this  period that  Sambara  received  the  news  that  Kama  had  been reborn  as  Sri  Krsna's  son.  At  once  he  went  secretly  to Rukmini'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  Sambara.  When Sambara  cut  it  open,  he  saw  a  lovely  baby  inside  the fish.  He  entrusted  the  child  to  Mayavatl  to  be  brought up. At  this  stage,  the  sage  Narada  happened  to  come  there and  he  explained  to  Mayavatl  in  secret,  that  the  baby was  Kamadeva  and  she  was  Rati.  From  that  time,  she brought  up  the  child  with  great  affection  and  tenderness. As  years  passed  and  Kama  grew  up  into  a  youth, Mayavatl  began  to  make  amorous  advances  towards him.  Looking  upon  her  with  regard  due  to  a  mother, Kama  was  displeased  with  these  advances.  Then  she  told him  what  Narada  had  disclosed  to  her  about  their  rela- tions in  the  past  life.  She  advised  him  to  kill  Sambara and  to  leave  the  place  for  Dvaraka  as  soon  as  possible. As  advised  by  her,  Kama  killed  Sambara  and  both  he and  Mayavatl  went  to  Dvaraka  in  a  Vimana  and  paid their  respects  to  their  parents  there.  In  the  presence  of  a large  number  of  sages,  Kama  was  christened  "Prad- yumna".  Aniruddha,  the  husband  of  Usa,  was  the  son  of Pradyumna.  Besides  Aniruddha,  Pradyumna  had  a daughter  Trsa.1 6)  Other     names    of  Kama.     The     following     names have  been  used  for   Kama   in   the   Puranas : — Madana, Manmatha,  Mara,  Pradyumna,  Minaketana,  Kandarpa, Darpaka,     Ananga,     Kama,     Pancasara,     Sambarari, Manasija,  Kusumesu,    Ananyaja,    Puspadhanva,   Rati- pati,  Makaradhvaja,    Atmabhu,    Iraja,    Isma,  Kiiikira, Abhirupa,  Grdhukalakeli,  Kanjana,    Ramana,   DIpaka, Madhudipa,    Samantaka,    Muhira,     Rupastra,    Varna, Puspaketana.     Makaraketu,     Ratinayaka,     Ragavrnta, Samsaraguru,  Gadayitnu,  Mapatya,  Mayl. 7)  Kama's  weapons.     Kama   has   a   bow  made  of  sugar- cane, 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  flowe'rs  of  his  arrows are: — Aravinda,  Asoka,  Cuta,  Navamalika,  Nilotpala. Besides  these,  he  has  five  more  arrows  which  are — Unmadana,  Tapana,  Sosana,  Stambhana  and  Sammo- hana.  (Amara  Kosa) . KAMA  II.     An  Agni   who   was    the    son   of  Svahadevl. Mahabharata,  Vana  Parva.  Chapter  219,  Verse  23  says that  this  agni  was  of  inimitable  beauty. KAMA  III.     Another   name    for     Paramesvara.    (M.B. AnuSasana  Parva,  Chapter  17,  Verse  42) . KAMA  IV.     Another  name  for  Mahavisnu.  (M.B.    Anu- sasana  Parva,  Chapter  149,  Verse  45). KAMA  V.     A  great   sage.     There  is   a  reference    to   this sage  in   Mahabharata,  Anusasana  Parva,  Chapter  150, Verse  41. KAMA.     Daughter  of  Prthusravas.  She  was    the   wife   of Ayutanayi,  a  king  of  the  Puru    dynasty   and   mother  of Akrodhana.  (M.B.  Adi  Parva,  Chapter  177). KAMATHA    (KAMATHAKA).     A    serpent     born    in Dhrtarastra's    family.   This   serpent   was    burnt   up  in Janamejaya's   sarpasattra.    (M.B.  Adi    Parva,    Chapter 57,  Verse  16). KAMACARl.  A  woman  follower  of  Skandadeva.   (M.B. Salya  Parva,  Chapter  46,  Verse  23). KAMADA.     Another  woman    follower   of     Skandadeva. (M.B.  Salya  Parva,  Chapter  46,  Verse  27) . KAMADEVA.     See  under  Kama. KAMADHENU.    (SURABHI— NANDINl) . 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 Puranas  declare  that  all  the  cattle  in   the   world    today are  descended  from  Kamadhenu. 2)  Three  different  names.     This   sacred  cow  is  sometimes called  "Kamadhenu",  at  other   times,    "Surabhi"    and also  "Nandini".    They  are  not  three  different  cows,   as some  people  suppose.  See  Bhasa  Bharata,  Aranya  Parva Chapter  9,  Verses  7  and  17.  There  Surabhi  and  Kama- dhenu are  names  used  for  referring   to   the  same   cow. Again,  in  the  Bhasa  Bharata,  Adi    Parva,    Chapter   99, Verse  14,  we  find  the  name  Nandini  applied  to   Kama- dhenu.   Thus  we   may  conclude  that  Kamadhenu  had two  other  names,  viz.  Surabhi  and  Nandini.  But  since the  term  "Surabhirgavi"  occurs  in  Amarakosa,  it  follows that  even  ordinary  cows  may  be   called    "Surabhi"' 3)  Birth  and  Jamily.     In  the    Puranas   Surabhi   is   des- cribed  variously   as   Daksa's  daughter,  Kasyapa's  wife, Kasyapa'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.     Valmiki  Ramayana,  Aranya Kanda,  14th  Sarga  says  that  Kasyapa,  the  son  of  Marici and  the  grandson  of  Brahma  married  Daksa  Prajapati's daughters  -  Aditi,  Dili,  Danu,  Kalika,  Tamra,  Krodha- vasa,    Manu    and  Anala.  From  verses  20  and  21  in  the same  Sarga  we  understand  that  Surabhi  was  the  daugh- ter of  Krodhavas  a,  Daksa's  daughter,  by   Kasyapa.    In the  same  Sarga  we  find  that  two  daughters,  Rohim  and Gandharvi  were  born  to  this  Surabhi  and  from    Rohini were    born  all  the  cows  in  the  world  that  we  see  today i .     From  Kathasaritsagara  we  find  that  Udayana  and  Vasavadatta  were  the  rebirths  of  Kama  and  Rati. KAMADHENU 380 KAMADHENU and  from  Gandharvl  were  born  all  the  horses.  It  was by  her  own  father  KaSyapa  himself  that  Surabhi's  off- springs were  born.  Therefore,  the  reference  to  Surabhi as  the  wife  of  Kasyapa  may  also  be  justified."  Since Krodhavasa,  the  daughter  of  Daksa  was  the  mother  of Surabhi,  actually  Surabhi  was  the  grand-daughter  of Daksa,  But  in  a  broad  sense,  a  grand-daughter  may  be considered  as  a  daughter.  So  the  reference  to  Surabhi in  Bhasa  Bharata,  Anusasana  Parva,  Chapter  83,  Verse 28  as  Daksa's  daughter  is  correct  in  that  sense. 4)  How  Kdmadhenu  Received  Divine  Powers.  Long  ago  Aditi, wife   of  Kasyapa,    conceived   Mahavisnu  in  her  womb and  began  an  austere  penance  standing  on  one  leg.  At that  time  Surabhi  went  to  Kailasa  and  offered   worship to  Brahma  for  ten  thousand  years.  The  gods  who   were pleased,   came  to   Surabhi    taking  Brahma   with  them. Brahma  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  offspring." From  that  day  on  which  Brahma  blessed  her,  Surabhi became  a  goddess  with  marvellous  spiritual  powers. (M.B.  Anusasana  Parva,  Chapter  83). 5)  More  than  one  fCdmadhenu?      There  are  references  to several  Kamadhenus  in  the  Puranas.  There  is  one  Kama- dhenu  in  Vasistha's  Asrama.  At  Varuna's  yaga  we   see another  Kamadhenu.  There  is  no  ground  for   believing that    there    is    only   one  Kamadhenu   and  that  it  was borrowed  by  each  Deva  in    turn   for    some    particular occasion.  It  is  possible  that   there  were   many   Kama- dhenus  in    the   family    of  Kamadhenu  and  they  were owned  by  different  Devas.    Moreover   it    is  stated  that several    Kamadhenus    take    their   origin    from  sources other  than  the  family  of  Kasyapa.  One  of  them  is  from the  ocean  of  milk.  In  Mahabharata,  Adi  Parva,    Chap- ter 18,  we  find  that  when  the  Devas  and  Asuras  churned the   ocean   of  milk,    along  with  many   other  precious things,  Kamadhenu  also  came  up  to  the   surface. There  is  a  reference  to  another   Kamadhenu   in   Bhasa Bharata,  Udyoga  Parva,  Chapter  102,  There,  it  is  said, Brahma  who  got  Amrta  swallowed    it   beyond    limit   in his   avidity    and  when  he  vomited,  a  Kamadhenu  came out  from  his  mouth.  That   Kamadhenu   is   said    to   be living   in    the   world   known   as  Rasatala.  The  above- mentioned  passage  also  says  that  there   are   four   other Kamadhenus  living  on  the  four  sides  of  the  Kamadhenu which  lives  in  Rasatala.  They  are  Saurabhi  in  the    east Harhsika  in  the  south,  Subhadra  in  the  west  and  Dhenu in  the  north. The  next  Kamadhenu  is  the  one  which  was  born  from the  side  of  Sri  Krsna.  Once  Sri  Krsna  and  his  consort Radha  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,  Sri  Krsna created  by  his  will  power,  the  cow  Surabhi  and  the calf  Manoratha,  from  the  left  side  of  his  body.  Sri- daman  milked  that  cow  into  a  new  earthen  pot  and when  Sri  Krsna  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  "Kslrasagara"  for  Radha  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  Sri  Krsna.  (Devi  Bhagavata,  9th  Skandha). Like  this,  several  Kamadhenus  are  seen  in  the  Puranas. Therefore  there  is  no  discrepancy  or  contradiction  in statements  declaring  that  there  were  many  Kamadhenus in  different  As"ramas.  But  since  Kamadhenu  had achieved  divine  powers  by  Brahma's  grace,  it  is  but  rea- sonable to  believe  that  the  different  Kamadhenus  are really  the  different  forms  of  the  original  Kamadhenu, the  daughter  of  Kasyapa. 6)  Theft  of  Kdmadhenu  by  Satyavrata  (Trisa/iku).      Satya- vrata  (Trisanku)  was  the  son  of  Aruna,  a  King    of   the Iksvaku  dynasty.  He  was  a  vicious  and  immoral  fellow. Once  he  abducted  a  Brahmana  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  arid  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  Visvamitra  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  Visvamitra  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  hang- ing from  the  branch  of  the  tree.  One  day  he could  not  get  any  flesh  by  hunting.  That  night  he  went to  Vasistha's  asrama  and  stole  Kamadhenu.  He  killed the  cow  and  ate  some  of  its  flesh.  The  rest  he  gave  to Visvamitra's  family. The  next  morning  when  Vasistha  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  "TriSan- ku"  because  he  had  committed  three  heinous  sins  viz.  kill- ing of  cows,  abducting  another  man's  wife  and  incurring his  father's  displeasure.  After  that  Vasistha  restored Kamadhenu  to  life.  (Devi  Bhagavata,  7th  Skandha) . 7)  Visvamitra  attacked  Kdmadhenu.      Once   while    Visva- mitra was  a  ruling  King,  he  went  into  a  forest  to  hunt. In  the  course  of  his  rambles  through  the  forest,  he  hap- pened to  arrive  at  Vasistha's   Asrama  with  his  retinue. Vasistha  called  Kamadhenu  and  ordered  her  to  provide food  for  Visvamitra  and  his  party.  Kamadhenu,  by  her divine  powers,  prepared  food  within  a  short  time    and gave  them  a  sumptuous  meal;  Visvamitra  was    greatly pleased    with  this  amazing  feat  of  Kamadhenu  and  he asked  Vasisdia  to  give  her  to  him.  He  even  offered    to give    crores    of    cows    in   return  for  her.  But  Vasistha refused  to  comply  with  his  request.    Then    Visvamitra tried  to  seize  and  take  her  away  by  force. At  once  Kamadhenu  assumed  the  form  of  a  terrible monster  of  destruction.  From  the  different  parts  of  her body  emerged  fierce  warriors  who  clashed  with  Visva- mitra's followers.  All  the  arrows  shot  by  Visvamitra were  caught  by  Vasistha  with  his  hand.  In  the  end Visvamitra  admitted  that  the  might  of  a  Brahmana  is superior  to  the  might  of  a  Ksatriya.  (Vasistha  was  a Brahmana  and  Visvamitra  a  Ksatriya).  Visvamitra, 2.     In  Vifi.m  Purana,  Part  I,  Chapter  15,  Surabhi  is  described  as  Kasyapa's  wife. KAMALA  I 381 K.AMPILYA soon  gave  up  his  kingly  duties  and  began  penance, thus  turning  himself  into  a  "Rajarsi"  (Royal  saint). (Valmiki  Ramayana,  Bfila  Kanda,  52nd  Sarga  ;  M.B. Salya  Parva,  Chapter  40  ;  M.B.  Adi  Parva,  Chapter 175). 8)  Kdmadhenu  was  attacked  by  the  Asia  Vasus.     ( See  under the  word  "Astavasus",  Para  2). 9)  Kdmadhenu    cried.      (See    under   the    word    "Indra", Para  16). 10)  Kdmadhenu  revived  King  Baka.     (See  under  the  word "Gautama") . 11)  Other  details. (i)   Kamadheuu    gave    birth   to    Ajasa,    Ekapat,   Ahir- budhnya,  Tvasta  and  Rudra.  Visvarupa  was  the   son  of Tvasta.   (Agni  Purana,  Chapter  18). (ii)  Kamadhenu  said  that  she  had  no  part  in  the    theft of  Agastya's  lotus.    (M.B.    Anusasana    Parva,    Chapter 94  )•  „ (iii)   Sri  Krsna  turned  Govardhana   mountain    into   an umbrella  and  defeated  Indra  when  Kamadhenu  came to  Gokula  and  bathed  Sri  Krsna  with  her  milk  accord- ing to  Bhagavata,  10th  Skandha. (iv)  Once  the  sage  Jamadagni  went  to  Goloka  and propitiated  Kamadhenu  by  his  tapas.  Kamadhenu  gave her  sister  Suslla  to  Jamadagni.  The  sage  presented  that cow  to  his  wife  Renuka.  (Brahmanda  Purana.  Chapter 61). KAMALA  I.     Mother  of  Prahlada.  (Padma  Purana) . KAMALA  II.  A  follower  of  Skandadeva.  (Sloka  9, Chapter  46,  Salya  Parva,  M.B.). KAMALAKSA  I.  A  great  warrior  who  fought  on  the side  of  the  Kauravas.  Duryodhana  sent  this  warrior along  with  Sakuni  to  attack  Arjuna.  (Chapter  156, Drona  Parva.  M.B.). KAMALAKSA  II.  A  son  of  Tarakasura.  He  was  one  of the  famous  trio  of  demons.  For  details  see  under 'Tripura'. KAMALAKSI.  A  follower  of  Skandadeva.  (Chapter 46,  Salya  Parva). KAMALAVRATA.     See  under  "Jayasarman". KAMANDAKA.  A  great  sage  of  ancient  times.  (Maha- bharata, Santi  Parva,  Chapter  123)  states  that  this  sage once  taught  Rajadharma  (kingly  duties)  to  King Angirasa. KAMAPALA.  A  Yadava  dependant  of  Sri  Krsna.  (Bhaga- vata, 10th  Skandha). KAMATHA  I.  A  King  of  a  country  called  Kamboja. This  King  was  a  prominent  member  of  the  court  of Yudhisthira.  (Sloka  22,  Chapter  4,  Sabha  Parva). KAMATHA  II.  A  great  sage.  He  became  a  realised soul  by  his  penance.  (Chapter  296,  Santi  Parva,  M.B.). KAMATlRTHA.  A  sacred  place.  Mahabharata,  Vana Parva,  Chapter  82,  Verse  105  says  that  a  man  who takes  his  bath  in  this  holy  tirtha  will  have  all  his  wishes fulfilled. KAMBALA.  A  prominent  serpent  of  the  family  of Kasyapa.  (Chapter  35,  Adi  Parva,  M.B.).  The  Prayaga tirtha  was  the  abode  of  this  serpent. KAMBALA.  A  part  of  Kusadvipa.  (Island  ofKusa). (Chapter  12,  Bhisma  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  Ramayana  in  Tamil.  But  Kambar's  work was  accepted  as  the  best.  This  is  the  renowned  Kamba Ramayana.  Kambar  has  written  many  other  poems  of which  the  important  ones  are  SarasvatI  Antadi  and Kanci  Purana.  It  is  said  that  unintelligent  children  of Tamil  nadu  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  'Bhadrakali') . KAMBOJA  I.  Sudaksina,  the  King  of  the  country, Kamboja.  He  was  present  at  Draupadl's  svayaihvara. In  Mahabharata,  Karna  Parva,  Chapter  156  we  read that  his  younger  brother  was  killed  by  Arjuna.  The Kings  of  Kamboja  were  all  known  as  Kambojas.  Long ago,  this  country  was  ruled  by  a  King  named  Kamboja. In  Mahabharata,  Sand  Parva,  Chapter  166,  Verse  77, we  see  that  this  Kamboja  was  given  a  sword  by  the King  Dhundhumara.  Perhaps  it  was  from  this  King Kamboja  that  the  country  came  to  be  called  'Kamboja'. KAMBOJA  II.  This  kingdom  was  situated  in  the  north western  part  of  India.  It  is  the  modern  Kabul.  We  get the  following  information  from  Mahabharata. (1)  From    Mahabharata,     Sabha   Parva,  Chapter   27, .  Verse    23,    we    see    that    Arjuna    had    subdued    this Kingdom. (2)  The  horses  which  were  tied  to  Yudhisthira's  chariot were   brought   from    Kamboja.     (M.B.    Sabha    Parva, Chapter  52,  Verse  5). (3)  The    Mlecchas    (a    tribe    of  low-class   people)    of Kamboja   will    become    Kings     in     Kaliyuga.  "  (M.B. •Vana  Parva,  Chapter  188,  Verse  36). (4)  There   were   Kambojas   in     Duryodhana's     army. (M.B.  Udyoga  Parva,  Chapter  160,  Verse  130). (5)  At  the  time  of  Mahabharata  the  King  of  Kamboja was    the   brave   and   heroic   Sudaksina.  (M.B.  Udyoga Parva,  Chapter  166,  Verses  1-3). (6)  In  the  battle  between  Kauravas  and  Pandavas,  the Kambojas    took    their   position    in  some   places  in  the "Garuda  Vyuha",  a  phalanx  in    the  shape  of  an    eagle made  by  Bhisma.     (M.B.  Bhisma   Parva,    Chapter  56, Verse  7). (7)  The    horses    of    Kamboja    were   beautiful   in    ap- pearance and  of  the  colour   of  parrots.  The  horses  which were  tied  to  Nakula's  chariot,  were  of  this  kind.    (M.B. Drona  Parva,  Chapter  23,  Verse  7) . (8)  When  the  horses  of  Kamboja  ran,  their    tails   and ears  remained  motionless.  (M.B.  Drona  Parva,  Chapter 36,  Verse  36). KAMBUGRlVA.  Son  of  Sudhanva,  King  of  the  coun- try of  Madra.  Candrasena,  King  of  Sirhhala,  tried  to get  his  daughter  Mandodarl  married  to  this  King.  But Mandodarl  did  not  consent  to  it.  (5th  Skandha,  Devi Bhagavata.) KAMODA.  A  goddess  who  came  out  of  the  churning  of the  ocean  of  milk.  (For  further  details  see  under 'Vihunda'). KAMPA.  A  prince  of  Vrsnivaihsa.  He  became  a  Visva- deva  after  his  death.  (Chapter  5,  Svargarohana  Parva M.B.). KAMPANA  I.  A  mighty  King.  He  was  a  prominent member  of  the  coort  of  Yudhisthira.  (Chapter  4,  Sabha Parva,  M.B.) . KAMPANA  II.     A  demon.  (See  under  Nahusa). KAMPANA.  A  river.  If  one  bathes  in  this  river  one  will get  the  benefit  of  doing  a  Pundarika  yajna.  (Chapter  84, Vana  Parva,  M.B.). KAMPILYA.  An  ancient  town  in  South  Pancala.  It  was the  capital  city  of  King  Drupada.  Sikhandl  had  come KAMSA  I 382 KAMSA  I to  this  city  after  his  marriage.  Once  the  King  Dasarna came  near  this  place  and  sent  a  BrJihtnana.  messenger to  Kampilya.  In  olden  days,  a  King  named  Brahma- datta  used  to  rule  over  this  city.  (M.B.  Udyoga  Parva) . See  under  the  word  'Brahmadatta'. KAMSA  I.     Son  of  Ugrasena,  King  of  Mathura,  and    an incarnation  of  an  Asura  called  Kalaiiemi. 1)  Genealogy.    Descending  in  order  from  Visnu  :  Biahniu- Atri  -  Candra  -  Budha-Pururavas-Ayus-Nahusa-Yayati- Yadu-Sahasrajit-Satajit-Hehaya-Dharma-Kunti  (Kuni) - Bhadrasena-Dhanaka-Krtavlra-Kartavlryarjuna-Madhu- Vrsni  -  Yudhajit  -  Sini-Satyaka-Satyaki     (Yuyudhana)- Yaya-Kuni  Anamitra-Pr-:ni-Citraratha  -  Kukura-Vahni- Viloma-Kapotaroman  (Kapotaloman)-Tumburu  -  Dun- dubhi-Daridra-Vasu-Nahuka-Ahuka-Ugrasena-Kariisa. 2)  Karhsa,  an  incarnation  of  Kdlanemi.     In    the    svayam- bhuvamanvantara    Marici  had  a  wife  named  Crna  and they  had  six  mighty  and   powerful  sons.   One   day    they ridiculed  Brahma  saying  'A  father  who  has  married    his own   daughter'    (Brahma    married     Sarasvati,    his  own daughter) .   Brahma    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    Kalanemi  on earth.    In    their   next    birth    they  were  born    as  sons  of Hiranyakasipu.    They   led    a  pious  life  and  pleased    at this  Brahma  asked  them  what   boon   they  wanted    and they    demanded  that  they  should  not  be  killed  by    any- body.   Their  father,    Hiranyakasipu,    did  not   like   his sons  getting  a  boon  behind  his  back  and   so   he   cursed his  sons  "May  you  all  six  go    to  Patala  (nether-world) and    sleep    there   for   a    long   time   under  the  name  of Sadarbhakas.  The  sons  begged  for  relief  and   Hiranya- kasipu   said    that  they   would    after  sleeping  for  a  long time    be  born    to   Devaki,    wife   of  Vasudeva,  as  their children  and  that  Kalanemi,  their   father   in    their  pre- vious birth   would  then  be  born  as  Karhsa  and   kill  the children    of  Devaki    by   striking   their    heads   on    the ground. Accordingly  Kalanemi  was  born  as  Kariisa  and  he killed  the  six  children  of  Devaki  by  striking  them  on the  ground.  (Skandha  4,  Devi  Bhagavata) . The  10th  Skandha  of  Bhagavata  states  "killing  Kala- nemi born  as  Karhsa"  when  it  refers  to  the  killing  of Kariisa. 3)  Another  story   regarding    the   birth  of  Karhsa.     Kariisa was  not  actually  the  son  of  Ugrasena.    It   was   Narada who   revealed   to   Karhsa    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  Kamsa  was  the  son  born  to  the  wife of  Ugrasena  by  the  Gandharva,  Dramila.  It  was  because Kamsa  was  aware  of  it  that  he  behaved  very  badly  to Ugrasena  and  Krsna.  (10th  Skandha,  Bhagavata). 4)  How   Karhsa  got   Mathurapuri.     In  olden  times  there was      a     famous     place     called     Madhuvana    in    the river-base  of  Kalindi.  The  place  got  the  name  of  Madhu- vana  because    the   demon    Madhu    was  residing  there. Madhu  had  a  son  named  Lavana.  Lavana  was  a  very wicked  demon  always  ill-treating  the  devas.  Satrughna, son  of  Dasaratha,  killed  him  and  lived  there  establishing a  beautiful  kingdom  there.  He  named  that  place Mathura.  After  the  death  of  Satrughna  two  of  his  sons ruled  that  country.  Then  when  the  Surya  dynasty  be- came extinct  the  city  of  Mathura  came  into  the  possess- ion of  the  Yadu  dynasty.  It  was  ruled  then  by  a  very brave  and  valiant  ruler  named  SQrasena.  Vasudeva father  of  Sii  Krsna  was  the  son  of  Suraseiia.  After  the death  of  Surascna  another  King  of  the  Yfidava  dynasty, Ugrasena,  became  the  ruler  of  the  place,  Vasudeva accepting  cow-rearing  as  his  profession.  Karhsa  became King  keeping  Ugrasena  as  a  prisoner.  (Skandha  4, Devi  Bhagavata). 5)  V  sudeva  and  Devaki  are  imprisoned.  Vasudeva  married Devaki  daughter  of  Ugrasena  and  sister  of  Kaihsa. Kariisa  pleased  with  his  sister  presented  her  with  a charjpt.  Kaihsa,  Vasudeva  and  Devaki  ascended  the chariot  and  Kaihsa  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.  Bhagavata  10th Skandha). Hearing  this  voice  from  heaven  Kamsa  got  furious  and dragging  his  sister  by  the  hair  raised  his  sword  to  kill her.  Vasudeva  then  pleaded  weeping  not  to  kill  Devaki. Only  the  eighth  child  of  Devaki  was  going  to  kill  him. Vasudeva  would  hand  over  all  the  children  to  him  as soon  as  they  were  born.  Such  arguments  pacified  Kaihsa and  he  left  off  Devaki  without  hurting  her. Devaki  delivered  a  son.  He  grew  up  under  the  name of  Kirtiman  and  one  day  Narada  visited  Kariisa  and told  him  that  he  was  the  incarnation  of  an  Asura  named Kalanemi  and  the  son  who  would  be  born  to  Devaki to  kill  him  was  Narayana.  Kariisa,  blind  with  fury, killed  Kirtiman  by  striking  him  on  the  earth  and  im- prisoned both  Devaki  and  Vasudeva. 6)  Man-hunt  of  Kamsa.  Pralamba,  CanQra,  Trnavarta, Mustika,  Arisfaka,  Kesi,  Dhenuka,  Agha,  Vivida  and Putana  were  born  in  the  Asura  family  as  servants  of Karhsa.  He  sent  them  to  different  sides  of  the  country to  torment  the  Yadavas.  Many  Yadavas  left  the  place. Even  Kariisa 's  father  Ugrasena,  a  great  devotee  of  Visnu was  teased. In  the  meantime  Devaki  delivered  six  sons  including Kirtiman  and  all  of  them  were  killed  by  Karhsa  by smashing  their  heads  against  the  ground  below.  The seventh  foetus  of  Devaki  was  aborted.  (Instructed  by Mahavisnu,  MayadevI  invoked  the  seventh  foetus  of Devaki  and  transferred  it  to  the  womb  of  RohinI another  wife  of  Vasudeva.  The  child  thus  born  to  RohinI was  Sankarsana  or  Balabhadrarama.  Mahavisnu  then entered  the  womb  of  Devaki  instructing  Mayadevi  to enter  that  ofYasoda,  wife  of  Nandagopa  of  Ambadi  at the  same  time.  Sri  Krsna  was  then  born  in  (he  figure of  Visnu.  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  Yasoda  and  p'aced  it  near  Devaki. When  the  watchmen  awoke  and  knew  about  the  deli- very of  Devaki  they  immediately  ran  to  Kariisa  to  tell KAMSA  I 383 KANAKHALA  II him.  Boiling  with  rage  Karhsa  rushed  to  the  side  of Devaki  and  taking  the  child  by  the  legs  raised  it  for smashing  it  against  the  ground.  The  child  to  the  fright- ened dis  may  of  Kaihsa  slipped  from  his  hand  and rising  up  in  the  air  said  "Hi,  ill-mannered  wicked Kamsa,  do  not  waste  your  valour  on  women.  Your killer  has  already  been  born  on  earth.  Do  search  for him  quickly." Kamsa  went  pale  with  fright  on  hearing  this  and  went away  to  his  palace. 7)  Conspiracy  of  Kamsa.     The    thought    that   his   killer was  born  somewhere    made    him   restless.    He    let   off Vasudeva    and  Devaki  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.  Kamsa  accordingly  sent   to    different    parts of  the  country  his  secret  agents  to  kill  all    children,    ten days  old. During  this  campaign  Putana,  Sakata,  Trnavarta, Aristaka  and  KesI  tried  to  kill  Sri  Krsna  also  but Krsna  killed  them  all  easily.  For  details  see  under  each head  separately.  (10th  Skandha,  Bhagavata). 8)  Kamsa  is  slain.     Aristaka  was  one  of  the    prominent Asuras   sent    to   kill    Krsna.    He  attacked  Krsna  in  the form  of  an  ox.  Sri  Krsna  killed   it    without    any    diffi- culty.   Narada   who  saw  this  incident  informed  Karhsa about  it  adding  that   Krsna    and   Balarama   were    the sons   of  Vasudeva    only  and  the  child  who  slipped  out of  his  hands  was  the  child  of  Yasoda.  Karhsa  got  furious and  he  again  imprisoned    Vasudeva   and   Devaki   and brought    to    Mathura   Sri    Krsna  and  Balabhadrarama and  started  thinking  of  ways  and   means    to   kill  them. Karhsa    arranged    to    conduct   a   grand  celebration  of Ayudhapuja  (worship    of  the    weapons)     and    invited Krsna   and    Balarama  for  the  same  among  many  other gopas  from  Ambadi.  He  sent  his   chariot   with   Akrura to   fetch    Krsna   and    Balarama  from  Ambadi.  Akrura privately  informed  Krsna    of    the    bad    intentions    of Kamsa.    Nandagopa    and    many   others  from  Ambadi started  for  Mathura.  When  Sri  Krsna  and  Balabhadra- rama started  their  journey  in  the  chariot  the  gopas  and gopikas  assembled    there   cried    loudly.    Some    blamed Akrura. Krsna  and  Balarama  reached  Mathura.  There  they  slew a  huge  wild  elephant  and  the  five  Asuras,  Canura, Mustika,  Kuta,  Sala  and  Kosala  whom  Karhsa  had  kept ready  to  kill  Krsna  and  Rama.  Sitting  on  a  platform watching  this,  Karhsa  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  con- fiscated. Bind  with  ropes  the  rogue  Nandagopa,  and kill  the  wicked  Vasudeva.  Throw  my  father,  Ugrasena, into  the  river  Kalindi  bound  hand  and  foot.  Even  a father  should  be  killed  if  he  was  a  relative  of  one's enemy." Sri  Krsna  and  Balarama  boiled  with  rage  when  they heard  the  orders  of  Kamsa  and  Krsna,  jumping  on  to the  platform  pushed  Kamsa  down  and  jumping  down along  with  him  killed  him.  (10th  Skandha,  Bhagavata). 9)  Other  details. (i)  Kaihsa  had  married  the  two  daughters  of  Jara- sandha  named  Asti  and  Prapti.  (10th  Skandha.  Bha- gavata) . (ii)  Kamsa  was  a  fierce  bow-man.  All  the  kings  hated him.  Kariisa  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.  (Daksinatyapatha;  M.B.,  Sabha  Parva,  Chap- ter 38). KAMSA  II.  Mahabharata  mentions  another  Kamsa who  was  also  killed  by  Krsna.  But  he  was  not  the  son of  Ugrasena.  (M.B.  Sabha  Parva,  Daksinatyapatha, Page  825) . KAMYA.  A  celestia^  woman.  In  Mahabharata,  Adi Parva,  Chapter  122,  it  is  said  that  she  took  part  in  the celebrations  at  the  birth  of  Arjuna. KAMYAKAVANA.  The  Pandavas  lived  in  this  forest for  a  long  time,  during  their  forest  life.  At  that  time, several  sages  were  performing  penance  in  Kamyakavana. Vidura  who  went  out  in  search  of  the  Pandavas  met them  in  this  forest.  After  that  Sanjaya  went  to  Kamya- kavana and  took  Vidura  with  him.  It  was  in  this forest  that  the  Pandavas  met  sages  Markandeya  and Narada.  (M.B.  Vana  Parva) . KAN.     Daksa.    (See  under   DAKSA) . KANABHUTI.  A  devil.  His  name  in  the  previous  life was  "Supratika".  Once  he  made  friends  with  the devil  Sthulasiras.  Kuberawho  became  angry  at  this, cursed  Supratika  and  turned  him  into  a  devil.  Supra- tika settled  down  in  the  Vindhya  mountain,  assuming the  new  name  "Kanabhuti".  After  narrating  Brhat- katha  to  Gunadhya,  Kanabhuti  assumed  his  former form.  ( For  further  details,  see  under  the  word  GUNA- DHYA). KA  .  ADA.  A  famous  sage  of  ancient  India.  He  was  the founder  of  the  Vaisesika  system.  The  word  means  one who  eats  Kana  (atom).  His  foes  gave  him  this  name  to ridicule  him.  He  is  also  called  Kanabhaksaka.  Kanada is  known  as  Pippalada  also.  (He  got  that  name  because he  used  to  eat  Pippall  (long  pepper)  in  large  quanti- ties). (See  under  PIPPALADA). KANAKA.  A  big  forest  on  the  southern  base  of  Maha- meru.  Anjanadevi  gave  birth  to  Hanuman  in  this forest.  (Uttara  Ramayana). KANAKADHVAJA.  ( KANAK A&GADA) .  A  son  of King  Dhrtarastra.  He  was  slain  by  Bhlmasena) . (Sloka  2  7,' Chapter  96,  Bhisma  Parva) . KANAKAKSA.  A  soldier  of  Skandadeva.  (Sloka  74, Chapter  45,  Salya  Parva) . KANAKA&GADA.     See  under  KANAKADHVAJA. KANAKAREKHA.     Daughter  of  the  King    of  the   island of  Kanakapuri.  By  a  curse  she  was  born  as  the  daughter of  Paropakarl,    King  of    the  city     of  Vardhamana.  A brahmin  named    Saktideva   married   her.     (Caturdari- kalambaka,  Kathasaritsagara,  Taranga  1). KANAKAVARSA.     A  King  who   ruled    the   nuntry   of Kanakapuri  on  the  banks  of  the  river  Gangfi.     (Katha- saritsagara) . KANAKAVATl.     A   follower  of  Skandadeva.  (Chapter 618)  Salya  Parva). KANAKAYUS.     A  son  of  Dhrtarastra.  He   had   another name,    Karakayus.    This   prince   was     present   at   the svayarhvara  of  Draupadi.    (Sloka  185,  Chapter  67,    Adi Parva ) . KANAKHALA  I.     The  place  where  the  Daksayfiga   was conducted.    (Chapter  4,  Vamana  Purana). KANAKHALA  II.     A  holy  place  on   the   shores   of    the river  Ganga.  If  one  bathes  in   this   river   one   gets    the KANCANA I 384 KANIKA  I benefit  of  performing  an  As  vamedha  sacrifice.  (Sloka 30,  Chapter  84,  Vana  Parva) .  Kalidasa  speaks  about this  place  in  his  famous  work  'Meghaduta'.  At  the behest  of  Vasistha,  Taksaka,  son  of  Laksmana,  conquer- ed the  foresters  of  Kanakhala  and  then  established  a city  there  called  Agatl.  (Uttara  Ramayana). KANCANA  I.  One  of  the  two  warriors  given  to Skandadeva  by  Mahameru.  The  other  warrior  was named  Meghamull.  (M.B.  Salya  Parva,  Chapter  45, Verse  47). KANCANA  II.  A  Kins;  of  the  Piiru  dynasty.  See  under the  word  PURUVAMSA. KANCANAKSA.  A  warrior  of  Skandadeva.  (M.B. Salya  Parva!  Chapter  45,  Verse  57) . KANCANAKSl.  A  river  which  flows  through  Naimi- suranya.  This  is  a  part  of  the  river  Sarasvati.  (M.B. Salya  Parva,  Chapter  38,  Verse  19) . KANCANAMALA.  A  lady  attendant  of  Vasavadatta, wife  of  Udayana. KANCI  (KANCIPURA).  This  was  the  capital  city  of  the Cola  Kings.  This  city  was  also  called  "Kancivaram". It  is  mentioned  among  the  holy  cities.  (M.B.  Udyoga Parva,  Chapter  161,  Verse  21 ). KANDARA.  A  follower  of  Skandadeva.  (Chapter  46. Salya  Parva). KANDARPA.  Another  name  for  Kamadeva.  Kama- deva  was  born  of  the  mind  of  Brahma  and  as  soon  as he  was  born  he  turned  to  Brahma  and  asked  "Kam darpayami  ?"  (Whom  should  I  make  proud  ?)  So Brahma  gave  him  the  name  Karhdarpa  alias  Kandarpa. (Lavanakalambaka,  Kathasaritsagara,  Taraiiga  6). KANDU.     A  great  sage  of  ancient  Bharata.  He   was  the father  of  Marisa  (Vurksi)  wife  of  the  Pracetas. 1)  Birth  of  Alarisa.     Marisa,  daughter    of  Kandu,    took her  birth  from  a  tree.  There  is  an  interesting  story  about this  in  Visnu  Purana. Sage  Kandu,  chief  of  the  devajnas,  was  performing penance  in  a  hermitage  on  the  banks  of  the  river Gomatl.  Devendra  sent  Pramloca,  an  enchanting nymph,  to  Kandu  to  distract  him  from  his  penance. Pramloca  by  her  sweet  words  and  enticing  manners  won the  heart  of  the  sage  and  Kandu  accepting  her  as  his wife  went  to  the  valley  of  Mandara  and  lived  there happily  for  a  hundred  years. One  day  Pramloca  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  Asrama  and  on  seeing  that  Pramloca  en- quired where  he  was  going. Sage  :  The  sun  is  going  to  set.  I  am  going  to  do  my sandhyavandana.  I  do  not  want  to  bring  a  break  in my  daily  ablutions  and  duties. Pramloca  :  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  Asrama  for  the  first  time.  Now  the  day is  over  and  dusk  is  coming.  Why  this  ridicule  ?  Please do  tell  me  the  truth. Pramloca  :  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  ? Pramloca  :  Nine  hundred  years,  six  months  and  three days  have  passed  since  I  came  to  you. The  great  sage  became  very  angry  and  scolded Pramloca  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.  Pramloca,  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.  Moon- light gave  it  development  and  gave  it  the  form  of  a woman.  She  was  named  Marisa.  That  was  how  Marisa was  born  of  trees  (Chapter  15,  Arh£a  1.  Visnu  Purana). 2)  Curse  of  Kandu.     Kandu'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. Hanuman  and  party  who  went  in  search  of  Sita  came  to this  place.   (Chapter   48,   Kiskindha    Kanda,     Valmiki Ramayana) . 3)  Kandu  in  the  presence  of  Sri  Rama.     When    Sri    Rama returned  to  Ayodhya  after  his    exile  many  sages    from all  the  four  different  parts    came    to  visit   him.    Those who  came    from    the   south   were   Kandu,     Dattatreya Namuci,    Pramuci,     Valmiki,      Soma     and       Agastya. (Uttara  Ramayana). KANDUTI.     A   follower     of    Skandadeva.     (Sloka    14, Chapter  46,  Salya  Parva). KANIKA  I. 1)  General    information.     One      of      the     ministers     of Dhrtarastra.    He   was     a     brahmin    well-learned    in Kutaniti  (Diplomacy).    The  bad    advice   he    gave  to Dhrtarastra  became   well-known    as    "Kanika's    Kuta- niti'". 2)  Kanika's  Kutaniti.     Once  Dhrtarastra  asked    Kanika how   to    conquer   one's   enemies     by     using     the    four methods  of  Sama,  Dana,    Bheda   and  Danda.    Kanika 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)  Kanika's  story.     Kanika  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 KANIKA  II 385 KANYAHRADA 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. Kanika  then  said  that  the  Kings  should  use  such  tricks against  their  enemies.  (Chapter  139,  Adi  Parva) . KAl^IKA  II.  There  is  a  statement  in  Mahabharata about  another  brahmin  of  the  Bharadvaja  family  who was  also  well-versed  in  Kutaniti.  He  was  an  adviser  to Satrunjaya,  King  of  Sauvira.  (Chapter  140,  Santi Parva). KANlNA.  A  child  born  to  an  unmarried  woman. Vyasa,  Kama,  Sibi,  Astaka,  Pratardana,  and  Vasuman were  Kaninas. KANJALA.     See  under  Dharmasarma. KAixIKA  I.     One  of  the    seven    famous     archers   of  the Vrsni  dynasty.  The  seven  are  :    Krtavarma,  Anadhrsti, Samika,     Samitinjaya,     Karika,     Saiiku     and     Kunti. (Chapter  14,  Sabha  Parva). KA5IKA  II.  A  King  of  ancient  India,  (Sloka  233, Chapter  1,  Adi  Parva). KA5IKA  III.  A  bird,  son  of  Surasa.  (Sloka  69, Chapter  66,  Adi  Parva). KA&KA  IV.  The  name  which  Dharmaputra  bore  when he  spent  his  life  incognito  at  the  palace  of  the  King  of Virata.  (See  under  Dharmaputra). KA5IKA  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,  Sabha  Parva). KAKIKAI^A.  A  follower  of  Skandadeva.  (Sloka  16, Chapter  46,  Salya  Parva) . KAI^TAKINI.  A  follower  of  Skandadeva.  (Sloka  16, Chapter  46,  Salya  Parva). KANTARAKA.  A  city  in  South  India.  There  is  a  refer- ence in  Mahabharata,  Sabha  Parva,  Chapter  31, Verse  16,  about  the  conquest  of  this  place  by  Sahadeva. Modern  scholars  are  of  the  opinion  that  Kantaraka  is situated  on  the  banks  of  the  river  Vena. KAI<[TARlKA.  An  ancient  sage.  He  was  a  worker  of  his gotra.  It  was  in  this  family  that  the  pre-eminent Brahmadatta  was  born.  (Chapter  342,  Santi  Parva). KANTI.  A  city  in  ancient  India.  (M.B.  Bhisma  Parva, Chapter  9,  Verse  40) . KANTIVRATA.  A  Vrata  observed  in  the  month  of Karttika.  It  consists  in  offering  worship  to  Balarama  and Sri  Krsna  and  taking  food  only  at  night.  By  observing this  Vrata  for  one  year,  beauty,  longevity  and  health can  be  obtained.  (Agni  Purana,  Chapter  177). KAWA  I.  (KASYAPA). 1)    General   information.     Kanva  attained    Puranic  fame as  the  father  who  brought  up  Sakuntala.   From   Rgveda it  can  be  gathered  that  the  Kanva  family  was  very prominent  among  the  Rsi  families  of  ancient  India. Because  he  was  born  in  the  family  of  sage  Kasyapa, son  of  Brahma,  Kanva  was  known  as  Kaiyapa  also. Kanva's  father  was  Medhatilhi  as  could  be  seen  by  a reference  to  him  in  Sloka  27,  Chapter  208  of  Santi Parva  as  Medhatithisuta.  Kanva  was  staying  in  a  her- mitage on  the  banks  of  the  river  Malim,  with  a  num- ber of  disciples. 2)  Kanvasrama.     Vana    Parva   of    Mahabharata    states that    Kanvasrama   was   on    the    northern    shore  of  the river  Pravem.   According  to  certain  critics  Kanvagrama was  situated  on  the  banks  of    the    river    Cambal.    four miles  to  the  south  of  'Kota'  in  Rajputana. 3)  How  Kanva  got  Sakuntala.     Once  Visvamitra   started a   severe   penance   and    Indra   desiring  to  obstruct  the attempt   sent    the    enchanting   Menaka    to  entice  him. They   fell   in   love   with    each    other  and  soon  Menaka bore  a  girl.  The  parents  left  the  child    in  the   forest  and went  their  way.  Birds  (Sakuntas)  looked    after   her   for some  time  and  so  she  was  named  Sakuntala.    Accident- ally  Kanva   came    that   way   and  took  the  child  to  his Asrama. 4)  The  Tdga  of  Bharata.     Bharata,    son   of  Dusyanra, performed  a  peculiar  type  of  Yaga  called  'Govitata'  with Kanva  as  the    chief  preceptor    to  officiate.  (Sloka  130, Chapter  74,  Adi  Parva) . 5.  Kanva  and  Duryodhana.  Once  Kanva  narrated  to Duryodhana  how  Matali  and  his  wife  Sudharma  went to  him  in  search  of  a  suitable  husband  to  their  daughter Gunakesi.  (Chapter  97,  Udyoga  Parva,  M.B.) . 6)  Kanva,  usage  of  the  east.     When  Sri  Rama   returned to   Ayodhya   after   his   exile   many   sages    from   many different   parts    came    to   visit   him.  Kanva  was  one  of those  who   came  from    the   east.  The  others  who  came along    with   him   were,   Vasistha,     Atri,     ViSvamitra, Gautama,  Jamadagni,  Bharadvaja,  Sanaka,  Sarabhariga Durvasas,  Matanga,  Vibhandaka  and  Tumburu. 7)  Kanva  and  Rgveda. (i)  There  are  ten  Mandalas  in  Rgveda.  The  Man- dalas  from  two  to  seven  are  written  by  different  Rsi  fami- lies. The  second  Mandala  was  written  by  the  Bhargava family  of  rsis,  the  third  by  the  Vi.'vamitra  family,  the fourth  by  that  of  Vamadeva,  the  fifth  by  Atri,  the  sixth by  that  of  Bharadvaja  and  the  seventh  by  the  family of  Vasistha.  Fifty  Suktas  of  the  first  Mandala  and  the whole  of  the  eighth  Mandala  were  written  by  Kanva. (ii)  Kanva  had  a  son  named  Medhatithi.  Sukta  twelve of  Anuvaka  four  in  the  first  Mandala  of  Rgveda  is written  making  Medhatithi  a  sage. (iii)  Kanva  had  a  daughter  named  Indivaraprabha by  Menaka.  (Kathasaritsagara) .  (See  under  Candra- valoka  and  Kasyapa  I) . KAl^TVA  II.  A  King  of  Puruvarhs"a.  (Puru  dynasty). He  was  the  son  of  the  brother  of  Santurodha,  father  of Dusyanta.  His  father  was  Pritiratha  and  he  also  had a  son  named  Medhatithi.  (Agni  Purana) . KAl^VASlRAS.  A  caste.  Originally  they  were  Ksatriyas. In  Mahabharata,  Anusasana  Parva,  Chapter  35, Verse  1 7  we  find  that  they  were  reduced  to  low  caste because  of  their  being  jealous  of  the  superiority  of  the Brahmanas. KANYAHRADA.  A  sacred  place.  If  one  stayed  in  this place  for  a  while  one  would  attain  Devaloka.  (Chapter 25,  AnuSasana  Parva) . KANYAKAGUtfA 386 KANYAKUMARl KANYAKAGWA.     A    place    of  habitation    of  ancient India.  (Chapter  9,  Bhisma  Parva). KANYAKUBJA.  (KANYAKUBJA). 1)  General  information.     A  city    ofPuranic    fame  on  the banks  of  the  river    Gariga.  This  is  the  same  place  which is    now    known    as   Kanauj.    Visvamitra  was  the  son  of Gadhi,  King  of  Kanyakubja. 2)  Origin    of  this  city.     Once    there   was    a  great  sage named    Ku;'a   who   was  the  son  of  Brahma.  He  had  of his  wife  Vaidarbhi  four  sons    named    Kusamba,    Kusa- nabha,   Asurtarajasa  and  Vasu.  Kiu'a  asked  them    each to  rule    a    country    and    so  each  of  them  built  a  city  of his   own.    Kusamba    named    his  city  Kam'ambl,  Kusa- nabha  gave    his    city    the   name     of    Mahodayapura, Asurtarajasa   called    his    city    Dharmaranya   and  Vasu called     his   city    Girivraja.   Of  these    Mahodayapura, city  of  Kusanabha,  became  later  famous  as  Kanyakubja. ( Bala  Kanda,  Valmiki  Ramayana) . 3)  How   Mahodayapura   became  Kanyakubja.     KuSanabha begot    a   hundred    daughters  of    the   nymph  Ghrtacl. Those  beautiful  girls  were  once  playing   in    the    forests when    the    wind-god    fell    in  love  with  them.  The  girls rejected  his  love  and  Vayu    getting    angry   with   them cursed    them  and  made  them  hunchbacks.  Because  the hundred    Kanyakas    (girls)    became    Kubjas     (hunch- backs) at  that  place,  the  place  became  known  as  Kanya- kubja. When  the  daughters  returned  to  the  palace  as  hunch- backs Kusanabha  was  greatly  distressed.  Weeping,  the girls  told  him  what  had  happened.  At  that  time  a  sage named  Cull  was  performing  penance  in  a  forest  nearby. Somada,  daughter  of  Urmila,  a  gandharva  lady,  married Cull  and  they  got  a  son  named  Brahmadatta.  This Brahmadatta  married  the  hundred  hunchbacks  of Kusanabha  and  the  very  touch  of  Brahmadatta  trans- formed the  hunchbacks  into  beautiful  girls. After  having  given  his  daughters  in  marriage  Kusanabha conducted  a  Putrakamesti  yaga  to  get  a  son.  In  that Yaga  Brahma  appeared  in  person  and  blessed  Kusanabha and  he  got  a  son.  The  son  was  named  Gadhi.1  Gadhi got  a  son  and  a  daughter.  The  son  was  named  Visva- mitra and  the  daughter,  Satyavati.  Rcika  married Satyavatl.  Gadhi  and  Visvamitra  were  the  rulers  of Kanyakubja.  See  under  'Rcika,  ViSvamitra' — (Sargas 32  to  34,  Balakanda,  Valmiki  Ramayana) . 4)  Narada  and  Kanyakubja.     There  was  a  very  big  lake in    Kanyakubja.     Mahavisnu    once    showed  Maya  to Narada  at  that  place.    (See  under  'Narada') . 5)  VUvdmitra  and  Indra   take  wine  together.     ViSvamitra and  Indra  took  wine  together  at   Kanyakubja.     (Sloka 17,  Chapter  87,  Vana   Parva) . KANYAKUMARl  (KANY^KUPA;  KANYATlRTHA) 1 )  General  information.  Mahabharata  makes  references in  many  places  to  Kanyakumarl,  the  southern  extremi- ty of  former  Kerala  and  Gokarna,  the  northern boundary.  It  must,  therefore,  be  surmised  that  these two  holy  places  were  very  ancient  ones.  Vana  Parva, praises  Kanyakumari  at  many  places.  If  any  one  bathes at  this  place  one  will  become  very  famous.  (Anusasana Parva,  M.B.). Chapter  eightyfive  of  Aranya  Parva,  of  Bhasa  Bharata speaks  praisingly  of  Kanyakumarl  and  Gokarna  among other  places.  It  says  thus: "If  you  visit  Rsabhacala  of  Pandyadesa  you  will  get  the benefit  of  conducting  an  As'vamedhayaga.  Then  you must  go  farther  south  and  take  a  dip  in  Kanyatirtha. The  touch  of  that  water  absolves  you  of  all  sins.  Then visit  Gokarna  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 Mahabharata  Kanyakumarl  was  part  of  Pandyadesa and  that  Gokarna  was  an  island. 2)  Purdnic  stories  about  Kanyakumdri.     There    are   several stories    regarding    the    origin  and  renown  of  Kanya- kumarl in  the  Puranas.  The  most    important    ones    are given  below. (1)  Absolver  of  sins.     The  wife    of   a    brahmin    named Apaficika  living  in  KasI  became  unchaste  and  to    wash away     her    sin    she    came  (o  Kanyakumarl  walking  all the  way  and  did  penance  (here,    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.    (Manimekhala). (2)  Cakra  tirtha  of  Kanyakumdri '.  Punyakasi,  daughter  of Mayasura,  once  went  to  Kailasa  and  worshipped    Siva. After    three  yugas  Siva  appeared  before  her  and  asked her  what  she  wanted.  She  rep'ied  that  she   wanted    to be    merged    in    Siva    always.     Siva  then  said  'Three hundred  and  sixtyfive  days  would  make  a   year.    Four lakhs    and  thirtythree  years  would  make  a  Kali  Yuga. Krta,  Treta,  Dvapara  and    Kali  are    four    Yugas    and when    two    thousand     such   Yugas    are    over  Brahma finishes  a  day.  Such  thirty  days  make  one  month    and twelve  months,  a  year  for  Brahma.  When  such  hundred years  of  Brahma  are  over  the  great  deluge  comes.  Such ten   deluges   make   a  nazhika  ( twentyfour  minutes )  of Visnu.  Counting  thus  when  you  pass  ten  Vi  snu  deluges Siva  passes  a  second.  Then  is  the    time   for   the    fulfil- ment  of  your  desire.  Till  that  time  you  sit  in  medita- tion on  the  shores  of  the  south   seas.    Your   hermitage would    be   known    as    Kanyaksetra    or  Tapah  Sthala. During  your  stay  there  you    must   kill    all   the    wicked people  like  Banasura  and  give  relief  to    the    people.  I will  also  come  and  stay  with  you  there    then." Punyakasi   after   prostrating   before   Siva   went   to  the south  seas.  Taking  a  Japamala  (necklace  for  prayer)  in her   hands   she    assumed  the   name  Kanyakumarl,  and started  her  penance.    After   conquering   all    the    three worlds    demon  Bana  was  having  a  wicked  rule  over  his people  when  he  saw  Kanyakumarl  and  asked  her  to   be his  wife.  He  approached  her    with  his  wicked   servants Durmukha   and  Durdarsana.  But   Kanyakumarl    flatly refused  and  in  the  battle  that  ensued,  Banasura  fell  dead by  the  Cakrayudha  (Discus)  of  Devi  and  at    that   spot is  the  Cakratirtha.   (Skanda  Purana) . (3)  The  phantom  child  which  escaped  from  the  hands of  Kariisa  at  the  time  of  the  birth  of  Sri  Krsna  was  that divine  lady,  Kanyakumarl.  (Padma  Purana) . 3)  The  Geographical  view.       It  is  said  that  there  was    an extension  of  the  present  continent  to  the  south  and  that expansive  land  called  Lamuria  was  later   submerged   in waters.  There  is  a  description  of  such  an  extended  land in    some   of  the   old   literature  like  Cilappadikaram." Kanyakumarl  which  was    called   'Kumari-ambadi'  also was  the  first  setu;   Dhanuskoti    the   middle    setu;    and Kotikkara,  last  setu.   (Setu  Purana) i     Gadhi — This  is  found  as  'Gadhi'  in  Mahabharata  and  'Gadha'  in  Ramayana^ KANYASAMVEDYATIRTHA 387 KAPATA  BH1KSU 4)  In  History.  Kanyakumarl  had  attracted  the  atten- tion of  foreigners  long  before  Christ.  Herodotus  who lived  in  the  third  century  B.C.  has  written  about Kanyakumarl  in  one  of  his  books. In  the  book  'Periplus'  written  in  60  A.D.  there  is  a mention  of  Kanyakumarl.  It  says:  "Pious  persons  at the  fag  end  of  their  lives  dedicate  their  lives  to  God and  go  to  Kanyakumarl  on  a  pilgrimage  and  stay  there accepting  an  ascetic  life.  A  divine  lady  bathed  in  the holy  waters  there  grants  you  'darsana'." Ptolemy  another  traveller  who  lived  two  thousand  years ago  refers  to  Kanyakumarl  in  his  book  as  'Komaria Akron'.  He  had  bathed  in  those  waters  and  worshipped in  the  Kanyakumarl  temple. Marco  Polo  of  Venice  who  had  travelled  these  parts  in 1243  A.D.  has  written  of  his  worshipping  in  the  Kanya- kumarl temple.  He  has  also  recorded  having  seen  thirty miles  from  Kanyakumarl  a  glittering  figure  like  that  of the  Pole-star. Ibn  Batuta  who   lived   in    1203    A.D.    has    referred  to Kanyakumarl  in  his  book  as  Raskurhhari. KANYASAMVEDYATIRTHA.     An  ancient  holy  place. It  is  believed  that  those  who  visit  this  place  will    attain the  world  of  Prajapatimanu.  (Chapter  84,  Vana  Parva) . KANYASRAMA.     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  Mahabharata gives  a  story  of  how  the  brahmins  killed  these  demons. The  Asvinidevas  once  came  to  the  earth  and  gave  eye- sight to  the  blind  sage  Cyavana.  It  was  the  time  when Indra  had  denied  Soma  juice  to  the  Asvinldevas.  Sage Cyavana  got  back  his  eyesight  and  promised  the Asvinidevas  that  he  would  lift  the  ban  on  wine  for them.  Cyavana  conducted  a  Yaga  to  which  the  Asvinl- devas were  also  invited.  Indra  and  the  other  devas refused  to  take  the  sacrificial  wine  and  butter  along with  the  Asvinidevas.  Cyavana  got  angry  and  he  pro- duced 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  con- quered 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  themPThey  are  well-versed  in  Vedas  and  are  very wise  men  who  are  entitled  to  conduct  Yagas.  They  are righteous  persons  similar  to  Brahmarsis.  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,  Anusasana    Parva) KAPALA.     See  under  Brahma,  5th  Para. KAPALAMOCANA.     A  holy  place  on  the  shores  of   the river    Sarasvati,  in   Kuruksetra.    (Chapter    88,    Vana Parva;  See  under  Rahodara  and  Siva) . KAPALl  I.     One  of  the  eleven  Rudras.  This  Rudra  was the  son  of  Sthanu,  son  of  Brahma.     (Chapter    66,    Adi Parva) .     According    to    the   Mahabharata    the   eleven Rudras   are    the  following:  Mrgavyadha,  Sarpa,  Nirrti, Ajaikapat,  Ahirbudhnya,  Pinakl,  Isvara,  Kapali, Sthanu,  Bharga  and  Dahana.  (See  under  Kapardi). The  eleven  Rudras  are  referred  to  in  different  ways in  Agni  Purana  and  Visnu  Purana. KAPALl  II.  Siva.  The  Mahabharata  gives  the  follow- ing story  regarding  the  reason  for  Siva's  getting  the name  of  Kapali. Once  a  great  controversy  arose  regarding  the  supreme sovereignty  of  the  three  worlds  between  Brahma  and Visnu.  Then  there  came  to  their  midst  an  effulgence of  Siva  and  a  voice  from  heaven  said  "He  who  finds the  source  of  this  brilliance  is  the  real  sovereign  of  the three  worlds".  Brahma  went  up  to  find  the  upper  end and  Visnu  went  down  to  find  the  lower  end.  They travelled  for  a  very  long  time  without  finding  the  end when  Brahma  saw  a  KetakI  flower  coming  down.  On enquiry  the  flower  said  it  was  coming  from  the  origin of  the  brilliance  and  that  three  Brahma  deluges  had elapsed  since  its  starting  from  there.  Brahma  took  that flower  and  went  to  Visnu.  Visnu  asked  Brahma  whether he  had  seen  the  end  of  the  effulgence  and  Brahma  said 'yes'.  Immediately  the  flower  in  the  hand  of  Brahma turned  into  the  figure  of  Siva  and  cut  off  one  of  the heads  of  Brahma  making  five-headed  Brahma  into  four- headed.  The  angered  Brahma  cursed  Siva  "May  you go  begging  with  a  Kapala  (human  skull)  in  your  hand." Thus  Siva  became  a  Kapali.  Siva  cursed  Brahma  back saying  "You  will  not  be  worshipped  by  anyone"  (See under  Siva,  Brahma) . KAPARDl.  One  of  the  eleven  Rudras.  According  to Agni  Purana  the  Ekadasa  Rudras  ( eleven  Rudras)  are the  following  :  Hara,  Bahurupa,  Tryambaka,  Aparajita, Vrsakapi,  Sambhu,  Kapardi,  Raivata,  Mrgavyadha, Sarpa  and  Kapali.  (Chapter  18,  Agni  Purana' . KAPATA.  A  demon.  He  was  Kasyapa's  son  born  of his  wife  Danu.  (Chapter  65,  Bhisma  Parva) . KAPATABHIKSU.     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  Kathasaritsa- gara.  Since  this    Character  has   earned    a  place   in  the Indian  literature  his  story  is  given  below  : There  was  once  a  city  called  Makandi   on  the    banks  of the    river   Ganga.     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  Vaisya's  house  and the  false   ascetic   was   attracted    by   her.    Breaking  his silence  he  said  "What  a  pity!"  and    left  the  place.  The Vaisya  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  Vaisya  did  so. The  sage  coming  to  his   Asrama   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  up- stairs and  keep  it  there.  There  is  a  Puja  to  be  conduct- KAPI 388 KAPILA  VIII ed  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  Kapata- bhiksu  was  fooled.  (Taraiiga  1.  Lavanakalambaka, Kathasaritsagara ) . KAPl.     A  river.  (M.B.  Bhisma    Parva,   Chapter  9.  Verse 24). KAPIDHVAJA.     Arjuna. KAPILA  I.     A  fierce  sage. 1 )  Genealogy  and  birth.  Kapila  was  the  son  of  Kardama- prajapati,  son   of  Brahma,    born    to    him     of  his  wife Devahuti,  grand-daughter  of  Brahma    and  daughter  of Svayambhuva  Manu. Svayambhuva  Manu  got  two  sons  named  Priyavrata  and Uttanapada  and  three  daughters  named  Akuti,  Deva- huti and  Prasuti.  The  daughters  were  married  to  Ruci, Kardama  and  Daksa  respectively.  To  Ruci  was  born  of Akuti  a  boy  named  Yajna.  He  was  a  partial  incarnation of  Visnu.  To  Kardama  was  born  of  his  wife  Devahuti Kapilacarya,  a  great  sage  and  the  celebrated  exponent of  the  Sankhya  philosophy.  Prasuti  got  many  daughters (8th  Skandha,  Devi  Bhagavata). Sage  Kapila  was  known  as  Cakradhanus  also.  (Sloka  1 7 Chapter  109,  Udyoga  Parva). Kardama  married  the  daughter  of  Vaivasvata  Manu called  Devahuti.  They  spent  their  honeymoon  in  the air  travelling  throughout  the  world.  Devahuti  delivered nine  daughters  and  a  son  named  Kapila.  Kardamapra- japati  gave  his  daughters  in  marriage  to  Marici  and  the other  sages. 2)  Kapila — incarnation     of      Visnu.      The    Brahmanda Purana  states  that  Kapila  was  the  incarnation  of  Visnu. In  Chapter  93    there   is    this     statement    :  "Bhagavan Narayana  will  protect  us  all.  The    Lord   of  the  universe has  now  been  born  in  the  world  as  Kapilacarya." 3)  Kapila  imparts  spiritual  knowledge  to  his  mother.    Kapila started  a  severe  penance.    At    that   time   Kardamapra- japati  died  and  Devahuti  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  Samadhi.  (3rd  Skandha, Bhagavata ) . 4)  How  Kapila  burnt  to  ashes  the  Sagaraputras.  Once  there was  a  king  called  Sagara  in  the  Solar   dynasty.    He  had two  wives  named  Kesini  and  Sumati.  Kesini  got  a  son named  Asamanjasa  and    Sumati  got  sixtythousand  sons. Once  Sagara  conducted  an  AsVamedha  Yaga  at  a  place where  the  rivers  Sindhu   and   Ganga    meet.  Arhsuman, son  of  Asamanjasa  led  the   sacrificial   horse.    Indra  dis- guised 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  Jambudvipa  surround- ed by  mountains.  Devas,  gandharvas  and  bhujahgas complained  to  Brahma.  Then  Brahma  said:  "The whole of  this  world  belongs  to  Visnu.  He  has  incarnated  him- self 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  Bhaglratha.  (Sargas  39  and  40.  Balakanda. Valmiki  Ramayana) . 5)  Kapilayogasdstra.    Kapila  made  the  renowned  Kapila- sastra  sitting  in  his  Asrama  and  taught  it    to  his  mother Devahuti.  Kapila  was  a  great  yogin.    The   yoga  Sastra itself  is  based  on  the  Saiikhya  philosophy  of  Kapila.  His Sarikhya  Sastra,  known  as  Kapila    Sastra  also,  contains the  distinctive  yoga  of  meditation    and  it  creates  in  you spiritual  knowledge   removing   your   ignorance    totally. After  teaching  his  mother  his    'Kapila'   he  went    to  the Asrama  of  Pulaha  and  lived  there.    (8th   Skandha,  Devi Bhagavata ) . 6)  'Other  details  regarding  Kapila. (i)  Kapila  was  the  preceptor  of  the  King  of  Sindhu. 5th  Skandha,  Bhagavata) . (ii)  Kapila  visited  Bhisma  while  the  latter  was  lying on  his  bed  of  arrows  before  his  death.  (Sloka  8,  Santi Parva,  M.B.). (iii)  There  occurred  a  discussion  once  between  Kapila and  a  Sage  named  'Gau'  on  the  subject  whether  Grhas- thadharma  (doing  one's  duty  as  a  house-holder)  or yogadharma  (doing  yoga  practices)  was  superior. (Chapter  286,  Santi  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.  (Chap- ter 107,  Aranya  Parva). (v)  Kapila  was  an  authority  on  Sankhya  and  Veda and  was  a  worshipper  of  Siva.  (Sloka  4,  Chapter  18, AnuSasana  Parva). (vi)  He  has  written  two  books,  namely,  Sankhyapra- vacana  and  Tattvasamasa. KAPILA  II.  Another  name  of  Surya.  (Sloka  24,  Chap- ter 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,  Kama,  Kala,  Vasu, Vasuki  and  Ananta.  (Sloka  41,  Chapter  150,  Anusasana Parva) . KAPILA  IV.  Son  of  an  Agni  named  Bhanu.  He  was his  fourth  son  and  was  believed  to  be  another  incarna- tion of  sage  Kapila  (Sloka  21,  Chapter  221,  Vana Parva) . KAPILA  V.  Another  sage  who  was  the  father  of  Sali- hotra.  He  officiated  in  a  yajfia  conducted  by  Upari- caravasu.  (Chapter  336,  Santi  Parva). KAPILA  VI.  A  son  of  Visvamitra  who  was  a  brahma- vadl.  (Chapter  4,  Anusasana  Parva) . KAPILA  VII.  A  synonym  of  Siva.  (Chapter  17,  Anusa- sana Parva) . KAPILA  VIII.  A  synonym  of  Visnu.  (Chapter  149, Anusasana  Parva) . KAPILA  I 389 KARANDHAMA KAPILA  I.  Daughter  of  Daksaprajapati.  Kasyapa married  Kapila.  (Sloka  12,  Chapter  65,  Adi  Parva M.B.). KAPILA  II.  A  holy  place  of  Kuruksetra.  If  one  bathes in  a  sacred  pond  there  one  will  get  the  benefit  of making  a  thousand  Godanas  (giving  away  cows  as gifts).  (Chapter  83,  Vana  Parva) . KAPILA  III.     A  river.    (Chapter  9,  Bhlsma  Parva) . KAPILA  IV.  The  mother  of  Paiicasikha.  (Chapter  218, Santi  Parva) . KAPILA  (M).  Seventh  division  of  Kusadvipa.  (M.B. Bhlsma  Parva,  Chapter  12,  Verse  14). KAPILAHRADA.  A  sacred  place  in  Kasi.  If  one  bathes there  one  will  get  the  benefit  of  performing  a  Rajasuya yajfia. KAPILAKEDARATlRTHA.  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.). KAPILASASTRA.  The  Sastra  made  by  Kapila,  the sage.  After  making  this  Sastra  Kapila  communicated  it to  his  mother  Devahuti.  (Devi  Bhagavata  8th Skandha) . KAPILASVA.  Son  of  a  King  called  Kuvalasva.  A  sage named  Dhandhu  destroyed  him.  (Sloka,  40  Chapter 204,  Vana  Parva) KAPILA  TlRTHA.  A  sacred  pond  owned  by  a  King called  Kapila.  (Sloka  32,  Chapter  84,  Vana  Parva). KAPILAVATA.  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) . KAPILEYA.  Son  of  Visvamitra.  After  saving  Sunax- sepha  from  death,  Visvamitra  was  fondling  the  child on  his  lap.  At  that  time,  the  child's  father  Ajigarta came  to  him  and  wanted  Visvamitra  to  return  the child  to  him.  Visvamitra  then  told  him  "Like Kapileya  and  Babhravya,  this  is  also  my  son." From  this  we  may  infer  that  Kapileya  must  have been  Visvamitra's  son.  (Aitareya  Brahmana) . KAPINJALA.  A  river  of  ancient  India. '  (Sloka  26, Chapter  9,  Bhlsma  Parva) . KAPINJARA.  (KAPINJALA).  A  bird.  There  is  a story  about  the  origin  of  this  bird  in  the  Mahabharata. Once  Tvasta  created  Trisiras  to  kill  Indra.  Trisiras  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  Trisiras  felled  him  down  by  his  Vajrayudha. A  person  called  Taksaka  carrying  an  axe  came  that way  then  and  by  orders  from  Indra  he  cut  off  the  heads ofTriviras.  When  the  heads  fell  down  there  emerged from  them  birds  called  Kapinjala,  Tittiri  and  Kala- piiigala.  From  the  head  which  recited  the  Vedas  came the  birds  Kapinjalas;  from  the  head  that  drank  the wine  came  the  birds  Kalapingalas;  and  from  the  head that  looked  at  the  world  with  wickedness  came  the birds  Tittiris.  (Chapter  9,  Udyoga  Parva) . KAPISKANDHA.  A  soldier  of  Skandadeva.  (Sloka  57, Chapter  45,  Salya  Parva.) KAPOTA.  A  son  of  Garuda.  (Chapter  101,  Udyoga Parva) . KAPOTA.  A  sage.  Citrangada,  the  daughter  of Kakutstha  and  Urvasi,  was  his  wife.  She  had  two  sons named  Tumburu  and  Suvarcas.  Kapota  received  much wealth  from  Kubera  and  gave  it  to  his  sons.  Once Kapota  cursed  Taravati,  the  queen  of  Candra.'ekhara, that  she  would  bring  forth  two  sons  with  monkey-faces. (Kalika  Purana,  Chapter  56) . KAPOTAROMA  (KAPOTALOMA).  Son  of  the emperor  Sibi  who  was  greatly  devoted  to  his  depend- ants, (For  genealogy  see  under  Sibi) .  He  had  another name  Audbhida.  (Chapter  197,  Vana  Parva) .  He  was  a prominent  member  of  the  court  of  Varuna.  (Santi Parva) . KARABHA.  A  King  who  bowed  before  Jarasandha, King  of  Magadha.  (Sloka  13,  Chapter  14,  Sabha Parva,  M.B.) . KARABHAJANA  I.     A   King  of  ancient  India. KARABHAJANA  II.  One  of  the  nine  celebrated  sons  of Rsabhadeva.  He  was  a  yogin  of  divine  wisdom.  He imparted  spiritual  knowledge  to  these  present  at  the yajna  of  the  King  of  Videha.  (Skandhas  4  and  5, Bhagavata). KARABHANJAKA.  A  place  of  habitation  in  ancient India.  (Sloka  69,  Chapter  9,  Bhlsma  Parva) . KARABHI.     SonofSakuni.    (Matsya  Purana) . KARAHATAKA.  A  country  of  south  India.  Sahadeva conquered  this  country.  (Chapter  31,  Sabha  Parva, M.B.) . KARAKA.  A  place  of  habitation  in  ancient  India. Chapter  9,  Bhisma  Parva) . KARAKARSAKA.  A  brother  of  the  Raja  of  Cedi. Sarabha  is  the  other  brother.  The  Raja  of  Cedi  along with  his  brothers,  Karakarsaka  and  Sarabha,  helped the  Pandavas  in  the  great  battle.  (Sloka  47,  Chapter 50,  Udyoga  Parva) . KARAKASA.  A  soldier  who  fought  on  the  side  of .  the Kauravas.  He  stood  and  fought  at  a  strategic  point  in the  Garuda  Vyuha  formed  by  Drona.  (Sloka  6, Chapter  20,  Drona  Parva) . KARALA.  A  Deva  Gandharva.  He  took  part  in  the birthday  celebrations  of  Arjuna.  (Chapter  122,  Adi Parva,  M.B.) . KARALADANTA.  A  great  Sage.  He  was  a  bright member  of  the  court  of  Indra.  (Chapter  7,  Sabha Parva,  M.B.) . KARALAJANAKA.  A  King  of  Mithila.  Vasistha  impart- ed to  him  spiritual  knowledge.  (Santi  Parva). KARALAKSA.  A  soldier  of  Skandadeva.  (Chapter  45, Salya  Parva) . KARAMALASAMPRADAYA.  The  method  of  counting the  number  of  recitals  of  a  prayer  by  using  the  fingers of  the  hand.  (See  under  Gayatri). KARAMBHA.  Brother  of  Rambha,  father  of  Mahisasura. See  under  Mahisa. KARAMBHA.  A  princess  of  Kalingade:'a.  She  was married  to  Akrodha,  a  King  of  the  Puruvamsa.  She was  the  mother  of  Devatithi.  (Sloka  22,  Chapter  95, Adi  Parva) . KARANA.  Another  name  of  Yuyutsu.  See  under Yuyutsu  and  Varna. KARANDHAMA. 1)  General   information.     A     King   of  Iksvaku     Varhsa. Descending     in   order   from   Iksvaku     came     Virhsa — Kalyana — Khaninetra — 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 KARANDHAMANA 390 KARKOTAKA 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     Aviksit     was     the   son    of Karandhama.    (Chapter  4,  Asvamedha  Parva) . (ii)   Karandhama   was   a    prominent   member   of    the court  of  Yama.    (Sloka  16,  Chapter  8,  Sabha  Parva) . KARANDHAMANA.  See  under  the  word  Karandhama. KARANDHAMANA  (M).  A  tirtha  situated  near  the southern  ocean.  The  five  holy  places  in  the  southern ocean,  viz.  Agastya  tirtha,  Saubhadra  tirtha,  Pauloma tirtha,  Karandhamana  tirtha  and  Bharadvaja  tirtha  were called  Panca  tlrthas.  In  the  course  of  Arjuna's pilgrimage,  he  visited  these  Panca  tlrthas.  At  that time,  the  Sages  never  used  to  go  there.  There  was  a special  reason  for  it.  The  five  celestial  women,  Varga, Saurabheyi,  Samici,  Budbuda  and  Lata  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  "Varga") . KARANJANILAYA.  Anala,  the  mother  of  all  trees. She  was  the  daughter  of  Daksa  and  the  wife  of Kasyapa.  She  is  known  as  Virudha  also.  That  was  how Virut  became  a  synonym  of  tree.  It  is  believed  that Anala  stays  in  the  tree  Karanja.  To  obtain  blessings from  Anala  people  worship  the  Karanja  tree.  (Slokas 35  to  36,  Chapter  230,  Vana  Parva). KARAPARVAN.  A  holy  place  in  the  Sarasvati  river valley.  (M.B.  Salya  Parva,  Chapter  54) . KARASKARA.  A  despised  country  of  ancient  times. There  is  a  reference  to  this  country  in  the  Maha- bharata,  Kama  Parva,  Chapter  44. KARATA.  A  place  of  habitation  of  ancient  India. (Sloka  63,  Chapter  9,  Bhlsma  Parva) . KARATOYA.  A  holy  river.  This  river  worships  Varuna sitting  in  his  court.  (Sloka  22,  Chapter  9,  Sabha Parva) .  If  one  stays  on  the  shores  of  this  river  and observes  fasting  for  three  days  one  would  get  the  bene- fit of  performing  an  Asvamedha  yaga.  (Chapter  85, Vana  Parva) . KARAVlRA  I.  A  prominent  serpent.  (Sloka  12, Chapter  35,  Adi  Parva) . KARAVlRA  II.  A  mountain  on  the  southern  side  of Mahameru.  See  under  Mahameru. KARAVlRA  III.  There  was  once  a  country  named Karavira  on  the  base  of  the  mountain  Gomanta. That  country  was  being  ruled  by  a  King  called Srgalavasudeva.  He  was  killed  by  Sri  Krsna  and Balarama  together  as  per  instructions  from  Parasurama. ( 10th  Skandha,  Bhagavata) . KARAVlRA  IV.  A  forest  in  the  neighbourhood  of Dvaraka.  (Chapter  38,  Sabha  Parva). KARAVlRAKSA.  A  demon.  He  fought  against  Rama and  Laksmana  along  with  Khara,  Dusana  and Trisiras.  (Sloka  24,  Chapter  26,  Aranya  Kanda, Valmlki  Ramayana). KARAVlRAPURA.  A  holy  place.  If  one  bathes  in this  place  one  will  attain  the  form  of  Brahma.  (Chapter 25,  Anusasana  Parva). KARDAMA  I.  A  Prajapati.  Pulaha,  son  of  Brahma,  be- got of  his  wife  Ksama  three  sons  named  Kardama, Urvariyan  and  Sahisnu.  (Chapter  10,  Arhsa  1,  Visnu Purana) .  Of  these  three  Kardama  married  Devahuti. Devahuti  was  the  daughter  of  Svayambhuva  Manu  and sister  of  Akuti  and  Prasiiti.  (8th  Skandha,  Devi  Bhaga- vata) . Devahuti  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  Devahuti  conducted  then  a  tour  of  the  worlds  in that  plane.  Devahuti  delivered  nine  daughters  and  a son.  The  daughters  were  married  to  Marlci  and  other sages  and  the  son  grew  into  the  celebrated  Sage Kapilacarya.  Kardama  then  entered  into  Samadhi. (Sitting  in  yoga  and  courting  death  of  one's  own accord) .  (3rd  Skandha,  Bhagavata) . KARDAMA  II.  A  virtuous  serpent.  (Chapter  35,  Adi Parva). KARDAMA  III.  This  Sage  sits  in  the  court  of  Brahma and  worships  him.  (Sloka  19,  Chapter  11,  Sabha Parva,  M.B.) . KARDAMA  IV.  A  celebrated  sage  who  was  the  grand- son of  Viraja.  He  had  a  son  named  Anaiiga.  (Sloka  90, Chapter  59,  Santi  Parva). KARDAMILAKSETRA.  A  temple  near  the  mountain of  Samaiiga.  Bharata  was  crowned  King  at  this  temple (Sloka  9,  Chapter  135,  Vana  Parva). KARENUMATl.  Daughter  of  Sis  upala,  King  of  Cedi. Nakula  married  her  and  they  got  a  child  named  Nira- mitra.  (Sloka  79,  Chapter  95,  Adi  Parva). KARlSA.  A  son  of  Visvamitra.  (M.B.  Anusasana  Parva, Chapter  4,  Verse  55). KARlSAKA.  A  place  of  habitation  in  ancient  India. (Chapter  9,  Bhlsma  Parva,  M.B.) . KARlSINl.     A  river.  (Chapter  9.  Bhlsma  Parva) . KARlTI.  A  place  of  habitation  in  ancient  India.  (Chap- ter 9.  Bhlsma  Parva) . KARKAKHANDA.  A  place  of  habitation  in  ancient India.  This  place  was  conquered  by  Karna  for  Duryo- dhana.  (Vana  Parva). KARKANDU.  A  saintly  King  mentioned  in  Sukta  112, Anuvaka  16,  Mandala  1  of  Rgveda. KARKARA.     A  prominent  serpent.  See  under  Kadru. KARKATI.     See  para  12  under  Brahma. KARKI.  The  son  of  the  sage  Apastamba  by  his  wife Aksasutra. KARKOTAKA.     A  terrible  serpent. 1)  Birth.     This   serpent   was   born    to    Kasyapa, by  his wife  Kadru. 2)  The  curse.    Once  Karkotaka  cheated  the  sage  Narada. 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 Karkotaka  lived  in  that  forest,  awaiting  the    arrival    of Nala. 3)  Nala   and  Karkotaka.     Once   a   wild   fire    spread    all over  the   forest.    Karkotaka   whose  power   of  movement was   destroyed  by   Narada'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   Damayanti in  the    forest.   Nala   came  to  him,  on  hearing  his  cries. The  serpent  informed  Nala  about  the  story  of  Narada's curse  and  reducing  himself  to  the  size  of  a    thumb    sat on    the   ground.    Nala  removed  him  to  a  safe  spot  away KARKOTAKA 391 KARNA  I from  the  fire.  The  serpent  asked  Nala  to  walk  a  few steps  counting  his  footsteps.  Nala  did  so  and  at  the tenth  step,  Karkotaka  stung  him  and  his  whole  body was  turned  blue.  Suddenly  Karkotaka  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  Rtuparna,  King  of Ayodhya.  You  will  teach  him  A£vahrdaya  mantra.  In return  for  it  he  will  teach  you  Aksahrdaya  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,  Karkotaka  vanished.  (M.B.  Vana Parva,  Chapter  66) . KARKOTAKA.  A  land  beyond  the  eastern  ocean.  It  is not  far  from  there  to  the  river  Sltoda.  The  Udaya mountain  is  just  across  it.  (Kathasaritsagara). KARMABHtJMI.  The  land  of  Bharata.  How  this  con- tinent got  the  name  of  Karmabhumi  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  Sattvic,  Rajasic  or  Tamasic.  It  is  possible for  only  this  land  to  obtain  for  its  people  life  in  other worlds.1  Therefore  this  land  got  the  name  Karmabhumi. (8th  Skandha,  Devi  Bhagavata). KARMAJIT.  A  King  of  the  family  of  Arjuna.  He  was the  son  of  Brhatsena  and  the  father  of  Srutanjaya.  (9th Skandha,  Bhagavata) . KARNA  I.  The  eldest  son  of  Kunti.  Though  he  was  the brother  of  the  Pandavas  he  joined  sides  with  the  Kaura- vas  and  became  the  King  of  Anga.  So  the  name  of Karna  comes  in  the  genealogy  of  the  Anga  royal  family. 1)  Genealogy.     Descending    in    order    from      Visnu: — Brahma- A  tri-  Candra-Budha-Pururavas-  Ay  us  -  Nahusa- Yayati-Turvasu-Vahni-Bharga-Bhanu-Tribhanu-Karan- dhama-Marutta  -  (Marutta  had  no  son  and  he  adopted Dusyanta)  -  Dusyanta  -  Varutha  -  Gandira  -  Gandhara- Kola-Druhyu-Babhrusetu  -  Purovasu  -  Gharma  -  Ghrta- Vidusa-Pracetas-Sabhanara-Kalanara  -Srnjaya  -  Puran- jaya-Janamejaya-Mahasala-Mahamanas-Usinara  -  Titi- ksu-Rusadratha-Paila-Sutapas-Bali-Ariga  -  (The     Anga dynasty  begins)  -  Dadhivahana  -  Dravlratha  -  Dharma- ratha-Citraratha-  Satyaratha  -  Lomapada  -  Caturanga- Prthulaksa-Carnpa-Haryanga-Bhadraratha-Brhatkarma- Brhadbhanu-Brhadatma-Jayadratha-Brhadratha-  Visva- jit-Karna. 2 )  Birth  of  Kama.     Pandu,    a    King    of    Candravamsa, married  Kunti,  daughter  of  King   Surasena.   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    Durvasas came  there  then  and  stayed  for  four  months  as  the  king's guest.  Kunti  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   de- parture 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. Kunti  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  Kunti  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  Asva. That  box  leaving  the  river  Asva  entered  the  Yamuna river  and  leaving  Yamuna  it  entered  the  river  Gariga. Drifting  slowly  the  box  reached  Campapurl,  a  country of  Sutas.  Adhiratha  born  of  the  Sutavarhsa  and  an  ally of  the  Kauravas,  saw  a  box  floating  on  the  river  while he  went  for  his  bath  and  took  it  home.  Radha,  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  Vasusena.  It  was  this  babe that  became  the  celebrated  Karna  afterwards.  (Four chapters  from  305,  Vana  Parva) . 3)  Education  of  Karna.     Karna  grew  up  in    the   house  of Adhiratha  in  the  country  of  Anga  bearing    the  names Vasusena   and   Vrsa.    Kunti    knew    this    through  spies. When  the  time  came  for  imparting  education  to    Kama Adhiratha  sent  him  to  Hastinapura  to  the    presence    of Drona  for  teaching  him  archery.    Karna    studied  under Krpa  and    Paras  urama   also.    After  his    education    he entered  into  a  treaty  with    Duryodhana.   (Chapter  309, Vana  Parva) . 4)  Karna  is  cursed.  Karna  was  cursed  by  a  brahmin  and Para;' urama.  The  story  is  given  below. Even  while  they  were  studying  archery  Arjuna  and Karna  vied  with  each  other.  Karna  once  requested Drona  to  teach  him  in  private  the  secret  of  the  Brahma missile  to  fight  against  Arjuna.  But  Drona  did  not accede  to  his  request. Karna  then  went  to  Mahendragiri  and  bowed  before Para' urama  and  represented  himself  as  a  member  of  the Bhrgu  family.  He  said  he  had  come  to  him  to  be  his disciple  and  learn  the  secret  of  the  Brahma  missile  from him.  ParaSurama  believed  him  and  accepting  him  as his  disciple  taught  him  many  new  techniques  in  archery. Once  Karna  was  wandering  in  the  vicinity  of  the aSrama  when  he  saw  a  lonely  cow  grazing  there  and Karna  without  knowing  that  it  belonged  to  a  brahmin sent  an  arrow  and  killed  it.  The  brahmin  got  furious and  cursed  Karna  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."  Karna  requested  for  a  removal  of the  curse  but  the  brahmin  refused  to  show  any  mercy. ParaSiirama  taught  Karna  the  secret  of  the  Brahma missile.  One  day  tired  after  a  day's  fast  and  a  walk around  the  asrama  with  his  disciples  Paras  urama  slept resting  his  head  on  the  lap  of  Karna.  Then  a beetle  named  Alarka  attacked  Karna  and  started  sucking blocd  from  his  thigh.  Blood  was  oozing  from  his  thigh and  still  Karna  did  not  stir  from  his  position  lest  it should  disturb  his  guru  in  his  nap.  Suddenly  Parasu- rama  awoke  and  stared  at  the  beetle  and  the  beetle  fell i     According  to  a  belief  of  old,  all  other  parts  of  the  world  excepting  Bharatavarsa  were  inhabited  bv  Devas, KARIVA  I 392 dead.  It  then  took  the  form  of  a  demon  and  rising  up in  the  air  said  "Svamin  !  I  was  once  a  demon  called Dams  a.  Once  I  carried  away  by  force  the  wife  of  the sage  Bhrgu  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  Parasu- rama." When  the  demon  disappeared  saying  so  much  Parasu- rama turned  to  Karna  who  stood  with  respect,  his  dress all  covered  with  blood.  Parasurama  said  :  "No  brah- min can  bear  so  much  pain  with  such  patience.  Surely, you  are  not  a  brahmin.  Let  me  know  the  truth."  Trem- bling with  fear  Karna  revealed  his  identity  and  then Parasurama  cursed  him  saying  "You  will  forget  the secret  of  the  Brahma  missile  at  the  time  when  you  want to  use  it  against  your  enemy."  (Chapters  2  and  3,  Santi Parva) . 5)  How  Karna  became   the  King   of  Anga.     The  Pandavas and  Kauravas  were  studying  archery   under  Dronacarya together  and  Karna  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  Karna  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  turnn- ed  pale.     At  this  moment  Krpa  stood  up  and  questioned the  right  of  Karna  to  compete   with   those   with    royal blood  in  them.    Then  rose  Duryodhana   and   said  :    "If the  combat  is  not  in  order  simply  because   Karna  is  not a  prince  it  is  easily    remedied.  I    crown   Karna  as    the King  of  Anga".   Then  there  came  to  the  scene  the  aged Adhiratha,  the  foster-father    of  Karna,    and   as  Karna saw  him  coming  he  went   and   bowed   before   him  and Adhitatha  embraced  him  with  tears  in  his   eyes.  (Chap- ters 134  to  136,  Adi  Parva,  M.B.) . 6)  Kama's  armour  and  ear-rings.  Karna  was  born  with  an armour  on  his  body  and  rings    in  his    ears.-    Chapter  99 of  /idi  Parva  says  thus  :    "To  Kunti  was    born  of  Surya the  mighty  Karna.  Even    at  his    birth   he  was    adorned with  an  armour   over  his  body    and  rings   in  his  ears." Surya  had  ordained    that    as   long    as   Karna   wore  the armour   and     ear-rings  he   would    be    unconquerable. Indra  knew  this  and   wanted    to  get  Karna    rid  of  these so  that  Arjuna,  his  son,  might  gain  a  victory  over  Karna. Karna  was  reputed  for  his  charity  and    Indra   under  the garb  of  a  brahmin    went    to    Karna  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  Kama  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  Brahmana.  The  only  request  that  the  noble Karna  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   Karna   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 Sakti,  called  VaijayantI    also.    Karna    had    to    use  that weapon  to  kill  the  great  Ghajotkaca   in    the   Mahabha- rata  battle. 7)    Other  details. (i)  Karna  was  present  at  the  Svayamvara  of  Draupadl. (Sloka  4,  Chapter  185,  Adi  Parva) . (ii)     Bhima  defeated  Kama   once    in  a   single  combat. (Sloka  20,  Chapter  34.   Sabha  Parva). (iii)    Karna  took  part  in  the  Rajasuya  of  Yudhisthira. (Sloka  7,  Chapter  34,  Sand  Parva) . (iv)    Karna  defeated  Jarasandha  once  in  a    single  com- bat. Chapter  44,  Sabha  Parva) . (v)  Kama  defeated  in  his  victory  march  many  kings like  Drupada,  Bhagadatta  and  Kerala.  (Chapter  254, Aranya  Parva). (vi)  Karna  conquered  the  cities  of  Malini  and  Campa and  annexed  them  to  the  country  of  Anga.  (Chapter  5, Karna  Parva) . (vii)   Karna  prompted  Duryodhana  to  tease  the  Panda- vas living  in  the  forest.  (Chapter  7,  Vana    Parva). (viii)  Karna  swo^e  that  he  would  kill  Arjuna.  (Chapter 257,  Vana'Parva) . (ix)     Karna  lost  his  clothes   during   a  fight  against  the king  of  Virata.  (Chapter  65,  Virata  Parva). (x)     Kandaprstham  is  the  name  of  Kama's  bow. 8)  Karna  and  the  Kuruksetra  battle.     The  great  battle  of Mahabharata  lasted  for  eighteen   days   and  some  of  the incidents  touching  Karna  during  that   period   are  given below  : (i)  Before  the  great  war  started  Kunti  went  alone  to the  shores  of  Gariga  and  met  Kama.  She  then  confessed to  him  that  she  was  his  mother  and  that  the  Pandavas were  his  brothers.  She  advised  Karna  to  join  sides  with the  Pandavas  and  the  Sun  god  approved  of  it.  But Karna  refused  to  do  so.  He  said  he  would  never  forsake Duryodhana  who  had  brought  him  up  from  his  child- hood 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)  Karna  started  his  fight  against  the  Pandavas  after taking  blessings  from  Bhisma.  (Chapter  3,  Drona Parva) . (iii)    Karna    fought    against     the   princes   of  Kekaya, Arjuna,  Bhima,    Dhrstadyunma   and    Satyaki   in  single combat.    (Chapter  32,  Drona  Parva) . (iv)     Abhimanyu  defeated  Karna    in  a    single  combat. (Chapter  40,  Drona  Parva) . (v)  Kama  made  Bhlma  unconscious.  (Chapter  139, Drona  Parva). (vi)    Karna  once  withdrew  a  bit  when  hit  by  the  arrow of  Arjuna.  (Chapter  139,  Drona    Parva). (vii)   Karna  insulted  Krpacarya  at   one  time.    (Chapter 158,  Drona  Parva). (viii )  Kama  killed  Ghatotkaca  with  the  weapon  Sakti which  Indra  had  given  him  in  exchange  for  the  armour and  ear-rings  which  he  had  given  Indra.  (Chapter  180, Drona  Parva). (ix)  Karna  ran  away  from  the  battlefield  when  he heard  that  Drona  was  dead.  (Chapter  193,  Karna Parva) . (x)     Kama  was  made  the  Generalissimo  of  the  Kaura- va  army  when  Drona  died.  (Chapter  10,  Kama  Parva). (xi)     Salya  became  the    charioteer  of  Karna  (Chapter 86,  Karna  Parva) . (xii)  The  beautiful  headwear   of  Arjuna  fell    down  to KARNA  II 393 KARTAV IRYARJUNA the  ground  by  the  snake-faced  arrow  of  Kama.  (Chap- ter 90,  Kama  Parva) . (xiii)  When  Arjuna  was  fighting  against  Karna  the chariot-wheels  of  Karna  sank  into  the  ground.  (Chapter 90,  Karna  Parva) . (xiv)  Arjuna  slew  Kama.  (Sloka  50,  Chapter  91, Karna  Parva). (xv)  Karna  had  three  sons  named  Citrasena,  Satyasena and  Susena.  All  the  three  were  killed  at  Kuruksetra  by Nakula.  (Slokas  19  to  50,  Chapter  10,  Salya  Parva) . 9)  Kama  goes  to  heaven.  •  After  his  death  Karna  went  to heaven  and  merged  with  his  father,  the  Sun  god.  (Sloka 20,  Chapter  5,  Svargarohana  Parva). 10)  Names  of  Karna. (i)   Because  Karna  was  born  with  an  effulgence  (Vasu) he  was  first  given  the    name  Vasusena. (ii)  Because   he  was  born   with    Kundalas    (ear-rings) in    his    Karnas    (ears)  he  was  called  Kama.   (Chapter 302.  Aranya  Parva) . (iii)   Besides    these    two  he   had   many     other    names. A  few  are  given  below: Adhirathi,    Adityanandana.    Adityatanaya,    Angaraja, Angesvara,  Arkaputra,  Bharatarsabha,  Goputra,  Kaun- teya.  Kuntlsuta,  Kurudvaha,  Kuruprtanapati,  Kuruvira, Kuruyodha,  Partha,  Vrsatmaja,    Radhasuta,    Radhat- maja,    Radheya,    Ravisunu,    Sauti,   Savitra,    Suryaja, Suryaputra,  Suryasambhava,  Suta,  Sutanandana,  Suta- putra,    Sutasunu,   Sutasuta,    Sutatanaya.    Vaikartana, Vaivasvata  and  Vrsa. KARNA  II.  A  son  of  Dhi-tarastra.  Bhlmasena  killed this  Kama.  (Chapter  67,  Bhisma  Parva) . KARNA  HI.  Younger  brother  of  Ghanta.  See  under Ghantakarna. KARNAKA.  A  barber  who  lived  in  Kasi.  (Chapter  29, Harivarhsa) . KARNANIRVAHA.  A  sage  who  attained  Svarga  after observing  correctly  the  duties  of  Vanaprastha.  (Sloka 18,  Chapter  244,  Santi  Parva). KARNAPARVA.  One  of  the  Parvans  of  Mahabharata. See  under  Mahabharata. KARNAPRAVARANA.  A  country  of  South  India.  The army  of  Duryodhana  contained  soldiers  from  this country.  (Sloka  13,  Chapter  51.  Bhisma  Parva). KARNAPRAVARANA  (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.  (Sloka 67,  Chapter  31,  Sabha  Parva) .  They  once  brought  to Yudhisthira  many  valuable  presents  and  paid  their respects  to  him.  (Sloka  19,  Chapter  52,  Sabha  Parva). KARNAPRAVARANA.  A  follower  of  Skandadeva, (Chapter  46,  Sloka  25,  Salya  Parva). KARNASRAVAS.  A  sage  who  was  a  member  of the  court  of  Yudhisthira.  (Sloka  23,  Chapter  26,  Vana Parva ) . KARNATAKA.  A  country  of  South  India.  Maha- bharata says  like  this:  "There  are  a  few  more  countries to  the  south  and  they  are:  Dravida,  Kerala,  Pracya, Musika,  Vanavasika,  Karnataka,  Mahisaka,  Vikalpa and  Musaka."  (Chapter  9,  Bhisma  Parva). KARNA  VESTA.  A  Ksatriya  King.  He  was  the  incar- nation of  an  Asura  named  Krodhavasa.  (Chapter  67 T    i  •     j  •  \ Adi  I  arva) . KARNIKA.  One  of  the  eleven  Devakanyakas  who  sang and  danced  in  the  Janmotsava  of  Arjuna.  The  others are:  Menaka,  Sahajanya,  Punjikasthala,  Rtusthala, GhrtacI,  VisvacI,  Purvacitti,  Ulloca,  Pramloca  and Urvasi.  (Chapter  123,  Adi  Parva). KARNIKARAVANA.  A  forest  to  the  north  of  the  moun- tain Sumeru.  All  the  six  seasons  appear  there  at  the same  time  and  so  this  forest  is  always  filled  with  flowers. (Chapter  6,  Sloka  24,  Bhisma  Parva) . KARPARA,     See  under  Ghata. KARPASIKA.  A  country  in  ancient  India.  The  maids of  this  country  served  in  the  Rajasuya  of  Yudhisthira. (M.B.  Sabha  Parva,  Chapter  51,  Verse  8). KARSAPANA(M).  (KARSIKAM).  A  measure  of weight  for  gold  and  silver  in  ancient  India. KARSNI.  A  Deva  Gandharva.  Mahabharata,  Adi  Parva, Chapter  122,  Verse  56  says  that  he  participated  in  the celebrations  connected  with  Arjuna's  birth. KARTA.  A  Visvadeva,  (Sloka  35,  Chapter  91,  Arm- s'asana  Parva) . KARTASVARA.  An  Asura.  Once  this  Asura  became world  emperor.  (M.B.  Santi  Parva,  Chapter  227, Verse  52) . KARTAVlRY ARJUNA  (KARTAVIRYA).  A  renowned King  of  the  Hehaya  dynasty. 1)  Genealogy.     From  Mahavisnu  were  descended  in  the following  order :  Brahma — Atri— Candra — Budha — Puru- ravas  —  Ayus —  Yayati — Yadu — Sahasrajit —  Satajit — Ekavira — (Hehaya) — Dharma — Kani  —  Bhadrasena  — Dhanaka — Krtavirya — KartavTryarjuna. 2 )  Hehaya  Dynasty  and  Bhargava  Dynasty.     The  Hehayas were   Ksatriyas    and    the    Bhargavas  were  Brahmanas. The  Bhargava  sages  were  the  family  preceptors    of   the Hehaya  Kings.  The  Hehayas  who  were  generous    and charitable,  used  to  give  plenty  of  wealth  to  the  Bharga- vas. Consequently  in    course    of  time,    the    Bhargavas grew  wealthy  while  the  Hehayas  gradually  declined.  In order  to  tide  over  their  difficulty,  the  Hehayas  decided to    borrow    some    money  from  the  Bhargavas.  But  the Bhargavas  refused  to  oblige,  on  the  plea  that   they  had no  money.  The  enraged  Ksatriyas    (Hehayas)  began  to persecute  the  Bhrgus  (Bhargavas).  The  Bhrgus  left  foi the  Himalayas  after  burying  all    their   treasures   under the   floor   of     their   Asramas.    The  Ksatriyas  pursued them  and  hunted  them  even  there.  At  last  a  Brahman! who   belonged   to    the    Bhargava  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  Kartavlryarjuna was   born  in  the  Hehaya  dynasty  and  the  mighty  sage Jamadagni  was  born  in  the    Bhrgu    dynasty.    Both    of them  nourished  their  hereditary  feud.  With  his  capital in    the    city    of    Mahismati  on  the  banks  of  the  river Narmada,     Kartaviryarjuna     began    his    reign.    (See under  Aurva  I) . 3)  Thousand      Hands     of    Kartaviryarjuna.     Once   when Kartaviryarjuna  was  living  in    his   capital    Mahismati, the  sage  Narada  happened  to   come   there.    The   King greeted  him  with  due   reverence  and   asked   him    what course   of  action   was   to    be   followed     for     attaining moksa  (salvation)  and  at  the  same    time    for  enjoying worldly   pleasures.  Narada  replied  that   by   performing the   rite  known    as  "Bhadradipa  Pratistha",  both  these objects    could   be   achieved.    Accordingly,    Kartavirya went   to   the  banks  of  the  river  Narmada  with  his   wife KARTAV IRYARJUNA 394 KARTAV  IRYARJUNA and  began  the  observance  of  Bhadradlpa  Pratisfha. Kartavirya's  guru  was  Dattatreya,  the  son  of  Atri.  At the  conclusion  of  the  Yaga  rites,  Dattatreya  who  was pleased,  asked  Kartaviryarjuna  what  boons  he  wished to  have.  Kartavirya  with  joined  palms  asked  him  many boons  one  of  which  was  that  he  should  have  a  thousand arms.  Dattatreya  granted  him  the  boons,  and  Karta- virya who  became  proud  of  his  new  possession,  ruled  at MahismatI  for  86,000  years.  (Brahmanda  Purana, Chapter  44) . 4)  Vdyu's     Warning.     Kartaviryarjuna     who     returned triumphant  after  receiving   the   boon    from   Dattatreya heard  a  mysterious  voice  warning  him  in  the   following words  :— "You  fool  !  Don't  you  know  that  a  Brahmana is  superior    to    a   Ksatriya  ?   A    Ksatriya   governs    his subjects  in  alliance  with  the   Brahmana".    On   hearing this,  Kartavlrya  became   angry.    He    understood    that Vayu,  the  divine  messenger  was  behind    the  mysterious voice.  He  despised  Vayu  and    argued  that   a    Ksatriya was  superior  to  a  Brahmana.  Vayu  gave  him    a  warn- ing that  a  Brahmana  would   curse   Kartavlrya.      (M.B. Anusasana  Parva,  Chapter    152). 5)  Kartavirya  cursed  by  the  sage.     Once  Agni     (fire-god) approached  Kartavirya  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 Asrama  owned  by  a  sage    called  Apava.    The    enraged Sage  came  to  know  that    Kartaviryarjuna   was   respon- sible for  the  havoc  and  pronounced  a  curse  that  Paras  u- rama  would  chop  off  all  the  thousand  hands  of    Karta- viryarjuna. 6)  Kartaviryarjuna   and   Ravana.     In     the   course  of  his triumphal  march,    after   conquering  the  whole   world, Ravana  once  arrived  with  his  forces  on  the  bank  of  the river  Narmada.  Enjoying  the  smooth  flow  of  the   crystal clear   stream    of  the   Narmada   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  Siva  on  the  sand  bank, began  to  worship  it. Just  then  Kartaviryarjuna  and  his  wives  came  to  the place  and  began  their  water  sports,  a  few  yards  down the  river  from  the  place  where  Ravana  was  sitting.  As part  of  his  amusements,  Kartavlrya  stopped  the  flow  of the  river  by  making  a  dam  with  his  thousand  arms. This  caused  the  level  of  the  water  to  rise  and  Ravana 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  Kartaviryarjuna  and  his  water-sports  and reported  the  matter  to  their  master.  At  once  Ravana armed  himself  with  his  bow  rushed  to  Kartaviryarjuna and  began  a  fierce  fight.  At  last  Ravana  fell  down  under the  heavy  stroke  of  Kartavirya's  mace  and  was  bound in  chains  and  imprisoned.  He  lay  there  for  one  year. Ravana's  father  sage  Pulastya  came  to  know  of  this  and he  went  to  Kartavirya's  palace.  He  was  received  with due  respect  and  at  his  request,  Kartavirya  released Ravana  and  after  that  they  remained  friends  for  life. (Uttara  Ramayana). 7)  Kartavirya     and    Renukd's    Death.     One     day  when Paras"urama   was   fourteen  years  old,    his    father   sage Jamadagni    went    to    the   forest    to   fetch  some  Samits (sacrificial  twigs).  Jamadagni's  wife,  Renuka  swept  and cleaned  the  Asrama  and  went  to  the  river  Reva  to  fetch water  and  Parasurama  was  left  behind  in  the  Asrama. When  she  reached  the  river  bank,  she  saw  Kartaviryarjuna 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  Salva, with  his  wives.  It  was  only  after  they  had  departed that  she  was  able  to  return  to  the  Asrama  with  water. Meanwhile  Jamadagni  who  had  returned  to  the  Asrama earlier  was  angry  at  her  delay  and  was  waiting  impatient- ly for  her  arrival.  As  soon  as  she  reached  the  Asrama, the  sage,  in  a  fit  of  fury,  ordered  Paras  urama  to  cut off  her  head  and  the  latter  obeyed  him.  ( Brahmanda Purana,  Chapter  58). 8)  The  Triumphal  March  of  Kartavirya.  All  the  Kings  in the  world  acknowledged  the  supremacy  of  Kartavlrya. In  Brahmanda  Purana,  Chapter  16,  we  find  that  Kings of  the  Solar  dynasty  like  Trayyaruna,  Hariscandra, Rohitasva  and  Cuncu  were  defeated  by  Kartavirya- rjuna. In  his  golden  chariot  he  went  about  defeating Devas,  Yaksas,  Rsis  and  others.  He  challenged  even Visnu.  He  insulted  Indra  in  the  company  of  Indranl. (NO.  Vana  Parva,  Chapter  115). Intoxicated  by  his  successes,  Kartavirya  went  to  the  ' sea-shore  and  challenged  the  ocean  and  began  to  des- troy the  animals  in  the  sea  by  shooting  them  with  his arrows.  God  Varuna  appeared  before  him  and  asked him  what  he  wanted.  Kartavirya  asked  the  god  to name  a  man  who  had  the  capacity  to  fight  with  him. Varuna  answered  that  Jamadagni's  son  ParaSurama was  the  person  who  satisfied  that  condition.  Karta- virya accepted  the  challenge  and  went  in  search  of Paragurama.  (M.B.  Anusasana  Parva,  Chapter  29). 9)  Killing  of  Jamadagni.  Once  Kartavlrya  went  to hunt  in  the  forest  with  his  followers.  They  were  roam- ing in  the  Vindhya  forests  in  search  of  game.  At  noon after  a  refreshing  bath  in  the  clear  waters  of  the  river Narmada  when  they  were  preparing  to  return,  they saw  Jamadagni's  Asrama.  After  asking  his  men  to  wait at  the  river-bank,  Kartavirya  went  alone  to  the Asrama.  He  paid  his  respects  to  the  sage  and  after their  usual  greetings,  Jamadagni  asked  him  to  call  his followers  also  to  the  Asrama.  When  all  of  them  arrived the  sage  gave  them  a  sumptuous  feast.  Kartavlrya wondered  how  the  sage  managed  to  do  it.  They  spent the  night  there  and  when  they  returned  home  next morning  Kartavirya's  minister  Candragupta  told  him that  he  saw  a  cow  in  Jamadagni's  Asrama  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  Asrama  to  beg the  cow  from  the  sage  for  him.  Candragupta  accordingly went  with  a  few  followers  to  the  Asrama  and  begged for  the  ccw.  At  that  time  Parasurama  was  not  in  the Asrama.  Jamadagni  told  them  that  the  cow  was Kamadhenu's  sister,  Susila  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 KARTTIKEYA 395 KASI  I came  forward  to  prevent  them,  was  beaten  to  death  by Candragupta.  (Brahmanda  Purana,  Chapters  67  to 70). 10)  Jamadagni's      Restoration      to     Life.      Parasurama returned  soon  to  the  Asrama   with    the   disciple   Akrta- vrana.  At  the  sight  of  his  father  lying  dead  on  the  floor, Parasurama     cried     aloud.    Reriuka   beat   her     breast twentyone    times.    Seeing    this,     Parasurama    took      a solemn  vow  that  he  would  go  round  the   world    twenty- one  times  and   extirpate  the  Ksatriya    Kings.  The  sage Sukra  appeared  there   with   Suslla   who   had   vanished. After  restoring  Jamadagni  to  life  Sukra  went  back. 11)  Death  of  Kdrtavlryarjuna.     ParaSu    Rama    who   had turned  himself  into  the  very   embodiment   of  Revenge, accompanied  by  Akrtavrana,  took  his  stand  at  the  gates of  the    city   of  Mahismatl   and    challenged    Kartavlr- yarjuna  to  a  fight.  Kartavirya    came  out  with   a   huge army.  In  the  terrible  fight   that   followed,    Parasurama himself  with   his   axe    (parasu)    chopped     off  all  the thousand  arms  of  Kartaviryarjuna.    All    his   sons   were killed.  Kartavirya   himself  fell   down   beheaded.    This was  the  end  of  the  pillar  of  Hehaya    dynasty.    (Brahma- nda Purana,  Chapter  81) . \2)  Kdrtavirya's  sons.  Kartavirya  had  one  hundred sons.  All  of  them  were  killed  in  the  battle  by  Parasu- rama. Their  names,  as  given  in  Chapter  76  of Brahmanda  Purana,  are  given  below  : — Nirmada,  Rocana,  Sanku,  Ugrada,  Dundubhi,  Dhruva, Supars'I,  Satrujit,  Kraunca,  Santa,  Nirdaya,  Antaka, Akrti,  Vimala,  Dhlra,  Niroga,  Bahuti,  Dama,  Adhari, Vidhura,  Saumya,  Manasvl,  Puskala,  Busa,  Taruna, Rsabha,  Rksa,  Satyaka,  Subala,  Bali,  Ugresta, Ugrakarma,  Satyasena,  Durasada,  Viradhanva,  Dlrgha- bahu,  Akampana,  Subahu,  Dirghaksa,  Vartulaksa, Carudamstra,  Gotravan,  Manojava,  Urdhvabahu, Krodha,  Satyakirti,  Duspradharsana,  Satyasandha, Mahasena,  Sulocana,  Raktanetra,  Vakradarhstra, Sudarhstra,  Ksatravarma,  Manonuga,  DhumrakeiSa, Pingalocana,  Avyanga,  Jatila,  Venuman,  Sanu,  Pasa- pani,  Anuddhata,  Duranta,  Kapila,  Sambhu,  Ananta, Visvaga,  Udara,  Krti,  Ksatrajit,  Dharmi,  Vyaghra, Ghosa,  Adbhuta,  Puranjaya,  Carana.  Vagmi,  VIra, Rathi,  Govihvala,  Sangramajit,  Suparva,  Narada, Satyaketu,  Satanlka,  Drdhayudha,  Citradhanva, Jayatsena,  Virupaksa,  Bhimakarma,  Satrutapana, Citrasena,  Duradharsa  Viduratha,  Sura,  Surasena, Dhisana,  Madhu,  and  Jayadhvaja. KARTTIKEYA.  Skanda,  the  son  of  Siva.  For  details  see under  Skanda. KARUNA.     See  under  Dhanafyaya. KARtJSA  I.  A  King  of  Karusa.  A  lady  of  name Bhadra.was  performing  penance  to  get  this  King  as her  husband  when  Sisupala  carried  her  away.  (Sloka 11,  Chapter  45,  SabhaParva). KAK.USA  II.  One  of  the  nine  sons  of  Vaivasvata  Manu. The  other  sons  are  :  Iksvaku,  Nabhaga,  Drsta, Saryati,  Narisyanta,  Pramsunaga,  Dista  and  Prsadhra. (7th  Skandha,  Devi  Bhagavata) . KARUSA.  III.  A  Yaksa.  This  Yaksa  accompanied  by his  brothers  performed  penance  on  the  shores  of  the river  Kalindl,  to  propitiate  Devi,  taking  in  only air.  Devi  was  pleased  and  appearing  before  him  in person  said  "You  will  become  the  lord  of  Manvan- tara".  (Skandhas  10  and  13,  Devi  Bhagavata) . KARUSA  I.  The  sixth  son  of  Vaivasvata  Manu.  (M.B. Adi  P'arva,  Chapter  75). KARUSA.  II.  An  ancient  land.  (The  King  of  this land  used  to  suppress  robbers  and  plunderers.  He  was present  at  Draupadl's  Svayamvara.  (M.B.  Adi  Parva, Chapter  185). KARUSA  (M) .  A  place  in  ancient  India.  Historians are  of  opinion  that  it  is  the  Bundelkhanda  of  modern India.  The  sin  of  Brahmahatya  (killing  of  brahmins) of  Indra  was  washed  away  by  brahmins  at  this  place. The  place  where  Karisa  (cowdung)  from  Indra  fell was  called  Karisa  and  it  gradually  became  Karusa. (See  under  Aiigamalaja) . KARVATA.  An  ancient  country  of  India.  The  King  of this  land  was  slain  by  Bhlmasena.  (Chapter  30,  Sabha Parva ) . KASERAKA.  A  Yaksa.  Mahabharata,  Sabha  Parva, Chapter  10,  Verse  15  says  that  Kageraka  continues  to attend  on  Kubera  as  a  member  of  his  assembly. KASERU.  A  lovely  daughter  of  Tvasta,  the  Prajapati. Narakasura  abducted  Kaseru  when  she  was  fourteen years  old.  She  was  one  of  the  virgins  married  by  Sri Krsna  who  won  a  victory  over  Narakasura.  (M.B. SabhaParva,  Chapter  38.  Daksinatya  Patha). KASERUMAN  (KASERUMAN).  An  '  Asura  who was  a  Yavana.  He  was  slain  by  Sri  Krsna  according  to Mahabharata,  Vana  Parva,  Chapter  12,  Verse  32. KASI  I.  (VARANASI.  BANARAS).  (See  under  Divo- dasa  also) . 1)  General.     One     of     the     oldest   and   most   popular sacred  centres  in  India,  Kasi  is  reputed    for   its   Visva- natha  temple  of  hoary  traditions,  according    to    one   of which    the   Sivalinga  in    the    temple   was  installed  by Brahma  himself.    (Halasya  Mahatmya) . 2)  Pilgrimage   on  foot   to  Kasi.     Devotees    from    many parts  of  India  go  on  pilgrimage  to  Kas  I  on   foot,   bathe in  the  holy  waters  of  the  Ganga  and  thus  earn  spiritual satisfaction  and  release  from  worldly  attachments.    The reason   for    the   above   is    stated  in  the  Agni  Purana  as follows  : — Once,  at  Kailasa  Siva  told  ParvatI  that  the temple  at  Kasi  was  called  'Avimukta'  (unreleased)  as it  never  perished,  and  all  Japa,  tapa,  homa  and  dana made  there  never  cease  to  give  auspicious  results.  One should  walk  on  foot  to  Ka.il  and  live  there.  Having gone  there  one  should  never  leave  the  place.  There  are eight  great  tlrthas  at  Avimukta,  i.e.  Haris"candra  tlrtha, Avr Stakes vara  tlrtha,  Japyesvara  tlrtha,  Sri  Parva- tirtha,  Mahalaya  tlrtha,  Bhrgu  tlrtha,  Candes'vara tirtha  and  Kedaratlrtha.  These  tlrthas  extend  to  two yojanas  to  the  east  of  the  Kasi  temple  and  half-a- yojana  to  the  west  of  it.  The  river  Varana  is  also  there, and  VaranasI  is  at  the  centre  of  all  these.  Whatever  is done  at  VaranasI  like  bath,  Japa,  homa,  worship  of Devas,  dana,  obsequies  for  the  dead,  oneself  living  there etc.  is  productive  of  devotion  and  salvation.  (Agni Purana,  Chapter  112). 3)  References  to  Kasi  in  the  Mahabharata. (i)  Pandu  once  conquered  Kasi.  (Bhisma  Parva, Chapter  9). (ii )  Bhlma  married  Balandhara,  daughter  of  the   King of  Kasi.  (Adi  Parva,  Chapter  35,  Verse  77). (iii)   Bhlmasena  conquered  Ka.4 1.  (SabhaParva,  Chap- ter 30,  Verse  6). (iv)  Sahadeva  conquered  Kasi.  (Udyoga  Parva,  Chap- ter 50,  Verse  31). J KASI II 396 (v)    In  the  war  between  the    Pandavas  and  the  Kaura- vas,  the  King  of  KasI  fought  on  the  side  of  the    former. (Udyoga  Parva,  Chapter  196,  Verse  2) . (vi)  Arjuna  conquered  Kasi.  (Adi  Parva,  Chapter    122, Verse  40). (vii)    Sri  Krsna  conquered  KasI.  (Drona  Parva,    Chap- ter 11,  Verse  15). (viii)   Karna  once  conquered  Kasi  on  behalf  of  Duryo- dhana.  ( Karna  Parva,    Chapter  8,  Verse  19). (ix)  Kasi  had  been  ruled  by  the  Kings  called  Haryasva. Sudeva,  and  Divodasa.  (Anusasana  Parva,  Chapter  30, Verses  12  to  15). (x)    King   Vrsadarbha    and    Uslnara   had    ruled    over Kasi.  (Anusasana  Parva,  Chapter  30,  Verse  9). (xi)    Bhisma  conquered  KaJI  during  the  Svayarhvara  of Amba.  (Anusasana  Parva,  Chapter  44,  Verse  38) . (xii)   The   horse    sent  out    in  connection   with  Yudhis- thira's   Asvamedha    passed  through  Kib'i   also.    (Asva- medha  Parva,  Chapter  83,  Verse     14). ( xiii)  For  the  origin  of  the  name  Kas  I  see  under  Divodasa. KASI  II.     An  inhabitant-citizen-of  Kasi.  (Bhisma  Parva, Chapter   106,  Verse  18). KASI  III.     A  son    of  Kaviprajapati.  (Anusasana  Parva, Chapter  85,  Verse  133). KASlKA.     A    famous   charioteer  on    the    Pandava  side (Udyoga  Parva,  Chapter  171,  Verse  15). KASISVARA  TlRTHA.  A  sacred  place  on  the  banks  of river  Ambumati  on  the  borders  of  Kuruksetra.  A  bath in  the  river  redeems  one  from  all  sins  and  raises  one  to Brahmaloka.  (Vana  Parva,  Chapter  83,  Verse  57) . KASMlRA  (KASMIRAKAM).  A  state  in  North  India, Kasmlra  was  famous  during  the  Mahabharata  period also.  Once  Arjuna  conquered  this  state  (Sabha  Parva, Chapter  27) .  People  from  the  state  had  attended  Yudhis- thira's  Rajasuya  with  many  articles  of  presentation.  Sri Krsna  once  defeated  its  ruler.  (Drona  Parva,  Chapter 11,  Verse  16).  Parasurama  also  once  defeated  its  ruler. (Drona  Parva,  Chapter  70,  Verse  11). KASMlRAMAI^DALAM.  A  particular  place  in  Kasmlra where  once  a  conference  of  sages  was  held.  (Vana Parva,  Chapter  203) .  Besides  all  the  prominent  sages of  North  India,  distinguished  persons  like  Nahusa, Yayati,  Asi  and  Kasyapa  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. KASTORlGANDHl.  Another  name  for  Kali  (Matsya- gandhl)  or  Satyavati,  the  mother  of  Vyasa.  To  know how  she  got  this  name,  see  under  Satyavati. KASYA  I.  A  famous  King  of  Kasi  ;  father  of  Amba, Ambika  and  Ambalika.  He  was  also  called  Krodha- vasa.  According  to  Chapter  171  of  Udyoga  Parva, KaSya's  real  name  was  Senabindu. KASYA  II.     One    of    the  great  sages  who  visited  Bhisma on    his    bed    of    arrows.     (Sand    Parva,    Chapter  47, Verse  10). KASYAPA  I.     Chief  among  the  Prajapatis. 1 )  Katyapa — Son  or  Grandson  of  Brahma  ?  It  is  impossible to  give  a  definite  answer  to  this  question.  In  Maha- bharata, Adi  Parva,  Chapter  65,  we  see  that  six  spirit- ual sons — Marlci,  Angiras,  Atri,  Pulastya,  Pujaha  and Kratu — were  born  to  Brahma.  Kasyapa  was  born  as the  son  of  Marlci  and  that  all  living  beings  in  the world  took  their  origin  from  Kasyapa.  According  to this  statement,  Kasyapa  is  the  grandson  of  Brahma. KASYAPA But  in  the  14th  Sarga  of  Aranyakanda  in  Valmiki Ra.ma.yana  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  Kasyapa was  the  youngest  brother  of  Marlci,  Atri,  Pulastya  and others.  This  means  that  Kasyapa  was  the  son  of  Brahma. Therefore  there  is  nothing  wrong  in  regarding  him either  as  the  son  or  as  the  grandson  of  Brahma.  In  the Puranas  we  find  references  to  him  in  both  ways. 2)  Original  Gotra  or  Clan.     Mahabharata,  Santi    Parva, Chapter  297,  verse  17  says  that  all  living  beings  belong to  the  four  original    Gotras  —  the    gotra    of   Angiras, Kasyapa   gotra,    Bhrgu    gotra   and  Vasistha  gotra  and that  all  the  other   gotras   came    into    existence    subse- quently. 3)  Kasyapa's  wives.  Kasyapa  had  21  wives  who  were: — Aditi,  Dili,     Danu,    Arista,    Surasa.    Khasa,    Surabhi, Vinata,     Tamra,     Krodhavasa,    Ira,     Kadru,    Muni, Puloma,    Kalaka,    Nata,  Danayus,     Simhika,    Pradha, Visva,  and  Kapila.  Of  these,  the  13  wives,  Aditi,  Dili, Kalaka,    Danayus,    Danu,  Simhika,    Krodha,    Pradha, Viiva,    Vinata,    Kapila,    Muni    and    Kadru,  were  the daughters  of  Daksa. Of  these  the  first  wife  Aditi  had  12  sons.  These  12  sons namely  Visnu,  Sakra,  Aryama,  Dhata,  Tvasfa,  Pusa, Vivasvan,  Savita,  Mitra,  Varuna,  Arhsa  and  Bhaga  are called  Adityas  (sons  of  Aditi).  In  the  sixth  Manvantara these  12  Adityas  belonged  to  the  tribe  known  as  Tusitas. (The  present  Manvantara  is  the  seventh  one).  The  33 crores  of  Devas  came  into  being  from  the  twelve Adityas. The  Daityas  were  born  from  Kasyapa's  second  wife Dili.  The  chief  Daityas  are  Hiranyakasipu,  Hiranyaksa and  Simhika.  All  the  other  Daityas  were  born  from them. The  Danavas  were  the  children  of  Danu,  another  wife of  Kasyapa.  Dvimurdha,  Sambara,  Ayomukha,  Sanku- siras,  Kapila,  Sankara,  Ekacakra,  Mahabahu,  Taraka, Mahabala,  Svarbhanu,  Vrsaparva,  Puloma,  and  Vipra- citti  are  the  famous  Danavas.  The  other  Danavas  were the  children  of  the  people  mentioned  above. Another  wife  of  Kasyapa,  Surabhi  gave  birth  to  Aja, Ekapad,  Ahirbuddhnya,  Tvasta  and  Rudra  and  also theEkadasa  Rudras  namely: — Hara,  Bahurupa,  Tryam- baka,  Aparajita,  Vrsakapi,  Sambhu,  KapardI  ,Raivata, Mrgavyadha,  Sarpa,  and  KapalT.  Vinata  gave  birth  to Garuda  and  Kadru  was  the  mother  of  the  nagas.  The Puranas  proclaim  that  all  living  beings  that  we  see  in the  world  today,  sprang  from  Kasyapa's  offsprings  by his  different  wives.  (Valmiki  Ramayana,  Bala  Kanda, Chapter  29;  Visnu  Purana.  Part  I,' Chapters  15-21; Mahabharata,  Adi  Parva,  Chapters  16  and  65  and Agni  Purana,  Chapter  18). 4)  Brahma  taught  Kasyapa  cure  for  snake  poison.  The  ser- pents (Nagas)  were  born  to  Kadru,  one  of  the  wives of  Kasyapa.  Once  Kadru  asked  her  children  to  hang down  like  hair  from  the  tail  of  Uccaissravas.  They refused  to  do  so.  Kadru  became  angry  and  cursed  them that  they  would  be  burnt  alive  at  Janamejaya's  Sarpa Sattra  (snake-sacrifice) .  After  the  curse,  the  Nagas became  dangerously  venomous.  At  this  stage,  Brahma taught  Kasyapa  the  art  of  curing  snake-poison  to procect  other  creatures  that  might  be  bitten  by  the Nagas.  Cure  of  snake-bite  in  this  world  dates  from that  time.  (M.B.  Adi  Parva.  Chapter  20) . KASYAPA  I 397 KASYAPA    I 5)  Kasy  pa  and  Garuda.  Garuda  is  a  mighty  son  of Kasyapa  by  his  wife  Vinata.  Vinata  made  a  bet  with her  sister  Kadru.  Kadru  won  the  bet.  Vinata  became Kadru's  maid-servant  as  a  result  of  the  bet.  To  be relieved  of  this  bondage  Vinata's  son  Garuda  had  to bring  Amrta  from  Devaloka  and  give  it  to  Kadru  and her  Naga-sons.  Garuda  agreed  and  flew  up  to  Heaven to  fetch  Amrta. On  the  way,  he  visited  his  father  Kasyapa  who  was performing  penance  on  the  Gandhamadana  mountain. He  asked  his  father  to  give  him  some  food,  as  he  was very  hungry.  Kasyapa  told  him  the  following  story: — "Long  ago  a  sage  named  Vibhavasu  lived  near  this  place. He  and  his  younger  brother  named  Supratika  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  Amrta  for  yourself." On  hearing  this,  Garuda  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  whirl- wind swept  the  Heavens  when  Garuda  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 Balakhilyas  were  hanging  with  their  heads  downwards. So,  to  prevent  them  from  falling  to  the  ground,  Garuda 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,  Garuda  returned  to  his  father again.  At  the  request  of  Kasyapa,  the  Balakhilyas  went to  the  Himalayas.  He  showed  Garuda  a  vast,  snow- clad  mountain  on  which  he  could  deposit  the  broken branch  he  was  carrying.  Garuda  flew  to  that  mountain and  ate  up  the  elephant  and  tortoise  and  thus  gained strength  to  fight  with  the  Devas  for  Amrta.  After  that he  proceeded  to  Heaven.  (M.B.  Adi  Parva,  Chapters 29-31). 6)  Other  Birth  of  Kasyapa.  In  Caksusa  Manvantara,  the sage  Sutapas  performed  a  penance  along  with  his  wife Prsni  for  12,000  years.  Lord  Visnu  appeared  to  them and  asked  what  boon  they  wished  to  ask.  They  prayed that  the  Lord  should  take  birth  as  their  son.  Visnu granted  their  prayer  and  was  born  as  their  son. In  the  next  Manvantara  (the  period  of  Vaivasvata Manu)  Sutapas  and  Prgni  were  re-born  as  Kasyapa and  Aditi  respectively.  At  that  time  also  Mahavisnu was  born  to  Aditi  as  Vamana.  (See  under  Vamana). In  this  birth,  Kasyapa  had  many  other  wives  besides Aditi.  Surasa  was  one  of  those  wives.  (Bhagavata,  10th Skandha ) . It  was  this  Kasyapa  himself  who  was  reborn  as  Vasu- deva  and  Aditi  became  Devaki.  Surasa  was  born  as RohinT,  another  wife.  There  is  another  reason  for Kasyapa  and  Aditi  to  take  birth  for  the  third  time. Once  Kasyapa  had  prepared  to  perform  a  Yaga.  All arrangements  were  complete.  But  the  sacrificial  cow alone  was  not  available.  Kasyapa  solved  the  problem by  stealing  a  cow  from  Varuna's  cattle-shed.  Aditi  and Surasa  concealed  it  in  the  At'rama.  Enraged  at  the theft  of  his  cow,  Varuna  complained  to  Brahma.  A curse  was  pronounced  by  Brahma  and  Varuna  that  as a  punishment  for  stealing  and  hiding  the  cow,  Kasyapa should  be  reborn  as  a  cowherd  and  Aditi  and  Surasa should  be  reborn  as  the  cowherd's  wives.  It  was  by this  curse  that  Kasyapa,  Aditi  and  Surasa  were  reborn as  Vasudeva  Devaki  and  Rohim  respectively.  (Devi Bhagavata,  4th  Skandha). 7)  Parasurama' s   gift   of  land    to    Kasyapa.     Parasurama performed   a  Yaga   after   exterminating    all     Ksatriya Kings.  At  that  Yaga    he   gifted  all    the    lands    he    had conquered    till    then    to   Kasyapa.     In     Mahabharata, Aranya  Parva,  Chapter  117,  there  is  a  reference    to   this gift. 8)  Kasyapa  and  Kerala.     After    Parai  urama    went    round the     world     eighteen     times     and     exterminated      the Ksatriya   Kings  he  performed  a  Yaga.  At  that  Yaga  he gave  the  whole  earth  as  daksina  to  Kasyapa.  After  that, Kasyapa  drove   away   Paras  urama    from    the  earth     to the  south.  Taking  pity  on  Parasurama,  the    ocean    gave him  the  region  known  as  "Surparaka".  Kasyapa    seized Surparaka     also     from    Parasurama    and     gave    it    to Brahmanas.  Parasurama  went    to    the   forests   after    it. Later  on,  intermixture  of  castes  took  place  in  this  region and  anarchy  prevailed  there.  At    one    time,  Surparaka sank  down  into   Patala  (lower     world) .    Kasyapa  who saw    this  held  the  earth  up,  brought  Ksatriyas  from  the north  and  made    them    rulers    of  the    country.   (M.B. Santi  Parva,  Chapter  49) .  This  "Surparaka"  is  believed to  be  Kerala. 9)  Other  Details  about  Kasyapa. (i)  Kasyapa    arrived  at    the    place    of  Arjuna's    birth accompanied    by    other    sages.      (Mahabharata,     Adi Parva,  Chapter  122) . (ii)    Kasyapa  flourished  in  Brahma's    assembly.     (M.B. Sabha  Parva,  Chapter  11). (iii)  Once  there  was  a  dispute  between  Virocana,     the son  of  Prahlada  and  Sudhanva,  the  son    of  Aiigiras.    It was   Kasyapa  who   settled    this    dispute.  (See  the    5th Para  under  the  word  Arigiras). (iv)  Once      Kasyapa   went    on   a     pilgrimage   in    the company  of  Yudhisfhira.   (M.B.  Vana   Parva,    Chapter 85). (v)  Once  Brahma  gifted  the  entire  earth  to  Kasyapa at  a  Yajna.  BhurnidevI  (Goddess  of  the  earth)  who was  distressed  at  it,  went  to  Patala  and  began  to lament.  At  that  time  Kasyapa  propitiated  the  goddess •by  his  austere  penance.  (M.B.  Vana  Parva,  Chapter 114). (vi)  After  Paras  urama  had  given  the  entire  earth  to Kasyapa,  Kasyapa  drove  away  Parasurama  from  the earth.  Parasurama  then  shot  an  arrow  into  the  sea and  converted  that  portion  of  the  sea  into  land.  (M.B. Drona  Parva,  Chapter  70,  Verses  18  and  19). (vii )  When  the  war  between  Kauravas  and  Pandavas was  in  progress,  Kasyapa  approached  Drona  and wanted  him  to  bring  the  battle  to  a  close.  (M.B. Drona  Parva,  -Chapter  190). (viii)  Kasyapa  was  also  present  with  other  sages  at the  time  of  Skanda's  birth.  (M.B.  Salya  Parva,  Chapter 45) . KASYAPA  II 398 KATVAKU (ix)  Kasyapa   once  gave      some    pieces    of  advice    to Pururavas.    (M.B.  Santi  Parva,  Chapter  73) . (x)   In  the  8th  verse  of  Chapter  208  of  Santi    Parva,    in Mahabharata,  we  find  that  Kasyapa  had  another  name Aristaiiemi. (xi)   KaSyapa  once   related    to  Bhisma,    the   story     of Mahavisnu's     Varahavatara.    (Incarnation     as    Boar). (M.B.  S'finti  Parva,  Chapter  209,  Verse  6). (xii)     Bhasa    Bharata  says  that  gingelly  seeds  were  first introduced  into  this  world  from    sage   Kasyapa's  body. (M.  B.  Anusasana  Parva,  Chapter  66,  Verse  10) . (xiii)     Kasyapa  explained  to  Vrsadarbhi,    the    evil    of receiving    pratigraha      (presents) .      (M.B.     Anusasana Parva,  Chapter  93) . (xiv)  Ka:'.yapa  once  spoke  to  ArundhatI  about  the weakness  of  his  body.  (M.B.  Anusasana  Parva,  Chapter 93,  Verse  65) . (xv)  At  another  time,  Agastya  suspected  that  Kasyapa had  stolen  his  lotus.  But  Kasyapa  swore  that  he  was innocent.  (M.B.  Anusasana  Parva,  Chapter  94). (xvi)  In  Bhasa  Bharata  it  is  said  that  Kasyapa  was one  of  the  Sap ta  Gurus  (seven  Preceptors)  of  Kubera. The  other  six  Gurus  were — Vasistha,  Atri,  Gautama, Bharadvaja,  Visvamitra  and  Jamadagni.  M.B.  Anusa- sana Parva,  Chapter  150). (xvii)  In  Bhagavata  we  see  that  Kasyapa  and  other sages  were  instrumental  in  bringing  about  the  destruc- tion of  Yadu  Vamsa.  (For  further  details  see  under SAMBA). KASYAPA  II.  A  serpent.  In  Mahabharata,  Adi  Parva, Chapter  122,  we  read  that  this  serpent  was  present  at the  time  of  Arjuna's  birth. KASYAPA  I.  (KATSVA). I)  General.  Two  sages  Kasyapa  and  Kasyapa  are  mention- ed in  the  Puranas,  and  due  to  the  close  similarity  in the  names  in  some  Puranas  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  Puranas,  as  the  grandson  of Brahma  and  the  son  of  Marlci.  He  was  the  husband  of the  original  or  first  mothers  of  living  beings,  called  Dili and  Aditi.  The  interpretation  that  he  was  called  Kasya- pa as  he  used  to  drink  Kasyam  (liquor)  is  not  founded on  facts.  No  Purana  refers  to  him  as  a  drunkard. The  sage  called  Ka;' yapa  was  the  foster  father  of Sakuntala.  The  statement  that  he  was  called  Kasyapa as  he  was  born  in  the  dynasty  of  Kasyapa  is  also  not correct.  Kanva  was  not  born  in  the  dynasty  of  Kasyapa. The  genealogy  of  Kasyapa  is  as  follows: 2).  Genealogy.  Descended  from  Visnu  thus:  Brahma — Atri  —  Candra — Budha — Pururavas — Ayus — Nahusa — Yayati — Puru — Janamejaya  —  Pracinvan  — •  Pravlra  — Namasyu — Vltabhaya — Sundu —  Bahuvidha  —  Sarhyati —  Rahovadi  —  RaudrasVa  -  -  Matinara — Pritiratha — Medhatithi — Kanva  (Kasyapa). Medhatithi  was  Kanva's  father.  (Santi  Parva, Chapter  208,  Verse  27) .  According  to  the  Agni Purana  a  son  called  Kanva  was  born  (Kasyapa) to  Medhatithi,  son  of  King  Pritiratha  of  the  Puru dynasty.  But,  nothing  about  the  family  matters  of Kanva  is  mentioned  therein.  In  the  Mahabharata  itself the  name  Kas"yapa  is  often  used  instead  of  Kanva. From  the  above  facts  it  may  be  understood  that  Kanva was  born  as  a  prince,  and  that  later  on,  he  became  a sage.  Moreover,  the  Agni  Purana  says  that  Santurodha, the  brother  of  Kanva's  father,  was  the  father  of  Dusyan- ta.  According  to  that  Kasyapa  and  Dusyanta  were  the sons  of  brothers,  Kasyapa  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  Kasyapa  was  born  twenty  generations after  Kasyapa. 3).  Kasyapa  and  Takfaka.  The  story  is  told  in  the  2nd Skandha  of  Devi  Bhagavata  and  in  the  Adi  Parva  of Bharata  that  Taksaka  set  out  to  bite  King  Parlksit  and Kasyapa  to  cure  him  of  Taksaka's  poison,  but  that Taksaka  bribed  Kasyapa  off  his  mission  to  save  the King.  But,  the  story  as  such  is  unfounded.  It  was  Kas"- yapa  and  not  Kasyapa  whom  Brahma  had  taught  the science  of  the  treatment  and  cure  of  poison  (see  under Kasyapa)  and,  therefore,  it  should  be  Kasyapa  whom Taksaka  bribed. 4) .     Kasyapa  and  Sakuntald.     See  under  KA  .  VA. 5).     Kasyapa  and  Rsyasrhga.     Father   of  Rsyasriiga  was one  Kasyapa;  may  be  Kasyapa  or  Kasyapa.  The  great- er  possibility     is   for  Kasyapa   to  be    the  father.  (See under  RSYASRftGA) . 6).  After  a  Yajfta  Visvakarman  made  a  land-gift  to Kasyapa  once.  (See  under  KANVA) . KASYAPA  II.  Priest  of  Vasudeva;  this  KaSyapa  lived for  years  as  a  good  friend  of  the  Pandavas.  He  is  consi- dered to  be  a  very  distinguished  ascetic.  (Asvamedha Parva,  Chapter  16). KASYAPA  III.  Son  of  Sage  Kasyapa.  This  Kasyapa  was member  of  Indra's  assembly.  (Sabha  Parva,  Chapter  7). He  was  present  at  the  Yajna  conducted  by  emperor Prthu. KASYAPA  IV.  An  Agni,  the  son  of  Kasyapa.  Pancajanya was  born  from  the  five  Agnis,  Kasyapa,  Vasistha, Prana,  Angiras  and  Cyavana,  all  of  whom  were  sons  of Kasyapa.  (Vana  Parva,  Chapter  220). KASYAPA  V.  A  haughty  Vaisya  once  felled  to  the ground  a  brahmin  youth  called  Kasyapa  by  hitting  him with  his  chariot.  (See  under  Indra,  Para  38). KASYAPA  VI.  Sons  of  Kasyapa  like  Vibhandaka. Rajadharman,  Visvavasu,  Indra,  Aditya  and  Vasu, other  Devas  and  other  living  beings  born  in  Kasyapa's dynasty — all  these  are  also  called  Kasyapas. KASYAPADVlPA  (ISLAND).  An  island  in  the  shape of  a  hare  visible  in  the  moon.  (Bhisma  Parva,  Chap- ter 6,  Verse  55 ) . KASYAPl.  (Earth).  The  earth  came  to  be  known  as Kasyapi  as  it  had  been  given  as  a  gift  to  Kas"yapa  by Paras' urama. "The  whole  of  the  earth  was  given  to  Kasyapa  and  thus it  came  to  be  called  Kasyapi".  (Brahmanda  Purana, Chapter  89). KATHAKA.  A  soldier  of  Skanda.  (Sloka  67,  Chapter 45,  Salya  Parva). KATHASARITSAGARA.     See  under  BRHATKATHA. KATHOPANISAD.     See  under  NACIKETAS. KATVAKU  (KHATVAKU) .  A  son  of  Vaivasvata  Manu. Brahmanda  Purana  states  that  he  was  an  ancestor  of Iksvaku. In  the  beginning  Manu,  alias  Vaivasvata,  had  a  son named  Kafvaku.  He  was  the  first  of  kings  and  he  ruled KATYAYANA 399 KAURAVA(S) the  world  for  a  long  time.  On  the  banks  of  the  river Sarayu  he  constructed  a  city  called  Ayodhya.  Ayodhya 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  Brahma,  the Creator. KATYAYANA  I.  A  grammarian  who  wrote  a  comment- ary on  Panini's  grammatical  work  entitled  Astadhyayi. He  has  also  written  Srauta  Sutras  and  a  book  on "Dharma  Sastra". KATYAYANA.  II.     Kathasaritsagara  says    that  "Katya- yana"  was  another  name  of  Vararuci. KATYAYANA.  III.     A   great   sage    who     flourished    in Indra's  assembly.  We  see   a   reference  to  him  in  Maha- bharata, Sabha  Parva,  Chapter  7,  Verse  19). KATYAYANl.  One  of  the  two  wives  of  Yajnavalkya. After  withdrawing  completely  from  worldly  activities, Yajnavalkya  asked  his  wives  to  divide  his  worldly  assets equally  between  them.  But  MaitreyT  the  other  wife,  being of  a  deeply  spiritual  nature,  KatyayanI  herself  had  to undertake  the  burden  of  all  the  material  affairs.  (Brha- daranyakopanisad) . KAUKUHAKA.  An  ancient  country  in  South  India. (M.B.  Bhisma  Parva,  Chapter  9,  Stanza  60) . KAUKULIKA.  An  attendant  of  Skandadeva.  (M.B. Salya  Parva,  Chapter  46,  Stanza  15). KAUMODAKl.  The  club  of  Sri  Krsna.  It  is  mentioned in  Mahabharata,  Adi  Parva,  Chapter  224,  Stanza  23, that  this  club  was  given  to  Sri  Krsna  by  Varuna  the god  of  water,  at  the  time  of  the  burning  of  the  forest Khandava. KAUNAPA.  A  serpent  born  in  the  family  of  Vasuki. This  serpent  was  burnt  to  death  in  the  Sarpa  Sattra (sacrificial  fire  to  kill  serpents)  of  Janamejaya.  (M.B. Adi  Parva,  Chapter  57,  Stanza  6). KAUNAPASANA.  A  famous  serpent  born  in  the  family  of Kaurava.  (M.B.  Adi  Parva,  Chapter  35,  Stanza  14). KAUNDINYA  I.  See  under  Mitrabheda. KAUND1NYA  II.  A  hermit  who  lived  in  the  Palace  of Yudhisthira.  (M.B.  Sabha  Parva,  Chapter  4,  Stanza 16).  See  under  Dhrstabuddhi. KAUNDINYA  III.  A  hermit.  This  hermit  had  erected  his hermitage  in  Hastimatlsabhramatlsangama  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  Vaikuntha.  (Padma  Purana,  Uttara Khanda,  Chapter  145). KAWIKUTSYA.  A  noble  Brahmin.  It  is  mentioned in  Mahabharata,  Adi  Parva,  Chapter  8,  Stanza  25,  that this  Brahmin  visited  Pramadvara  who  died  of  snake- bite. KAURAVA  (S) . 1)  General  Information.  Those  who  were  born  in  the family  of  the  famous  King  Kuru.  Descended  in  the following  order  from  Visnu  : —  Brahma — Atri — Candra Budha — Pururavas  — Ayus  — -Nahusa  — Yayati — Puru — Janamejaya — Pracinvan  — Pravira — Namasyu  — Vltabh- aya — Sundu — Bahuvidha  —  Samyati  — Rahovadl — Raud- ras"va — Matiniira — Santurodha  — Dusyanta — Bharata — Suhotra — Suhota  —  Gala  — Garda  —  Suketu  —  Brhat- ksetra — Hasti — Ajamidha — Rksa — Sarhvarana  —  Kuru. This  is  the  genealogy  of  Kuru.  From  Kuru  the  genea- logy continues  as  follows  : — Jahnu — Suratha  —  Vidura- tha — Sarvabhauma  — Jayatsena  — Ravaya  — Bhavuka — Cakroddhata  — Devatithi  — Rksa  — Bharata  — Pratica — Santanu.  Santanu  had  two  wives  Ganga  and  Satyavati. Bhisma  was  born  of  Ganga.  Vyasa  was  born  to  Satya- vati before  her  marriage,  from  the  hermit  Parasara. After  the  marriage,  from  Santanu,  two  sons  Citrangada and  Vicitravirya  were  born  to  her.  A  Gandharva  killed Citrangada.  Bhisma  brought  the  three  daughters  of  the King  of  Kasi,  Amba,  Ambika  and  Ambalika.  as  wives of  Vicitravirya,  but  on  the  way  knowing  that  Amba  was in  love  with  the  King  of  Salva,  she  was  sent  back. Ambika  and  Ambalika  became  the  wives  of  Vicitravirya. Shortly  Vicitravirya  also  died.  With  a  view  to  continue the  royal  family,  Satyavati  sent  for  Vyasa,  so  that  he might  beget  children  of  Ambika  and  Ambalika.  At the  time  of  coition  Ambika  closed  her  ey«s  to  avoid seeing  the  uncouth  face  of  Vyasa.  So  she  got  as  son Dhrtarastra  who  was  blind  from  birth.  Seeing  the  ugly figure  of  Vyasa  Ambalika  turned  pale  and  so  the  son born  to  her  was  pale  in  colour.  He  was  called  Pandu. From  Dhrtarastra,  Duryodhana  and  his  brothers  were born  and  from  Pandu  were  born  the  Pandavas.  All members  born  in  the  family  of  Kuru  were  known  as Kauravas.  But  later,  the  sons  of  Dhrtarastra  came  to  be known  by  the  name  'Kauiavas'. 2)  The  origin  of  Kauravas.     (Duryodhana    and  his    bro- thers) .  Dhrtarastra  married  Gandhari   the   daughter    of Subala  the  King  of  Gandhara.  Once  Vyasa  reached  the palace  weary   with  hunger  and  thirst.   Gandhari    gave Vyasa  food  and  drink.  Vyasa  was  pleased  with  her  and told  her  that  she  might  ask  for  any  boon.  She    said  that she   wanted    to    get   hundred   sons   from   Dhrtarastra. Vyasa  granted  the   boon.   Gandhari  became  pregnant. Even  after  two  years  she  did  not  deliver.  She  heard  that KuntI,  the  wife  of  Pandu  had  given   birth    to  a    child. Gandhari  became  sad.  She  crushed  her  womb  and  gave birth   to    a    lump   of  flesh.    Understanding  this,  Vyasa came  there  and  cutting  the  lump  into  hundred  and  one pieces  kept  them  in   ghee-pots.    Advising   Gandhari   to keep  the  pots  in  secret,  Vyasa  went    to  the    Himalayas. The  pots  were  broken  at  the  proper  time   and  hundred sons    and   a    daughter   came  out.  Besides  them  Dhrta- rastra  had   another  son  named   Yuyutsu  by  a  Vaisya woman. The  hundred  and  one  sons  of  Dhrtarastra  beginning  with Duryodhana  are  the  Kauravas. 3 )  Names  of  the  Kauravas. Duryodhana,  Dussasana,  Dussaha.  Dussala,  Jalagandha, Sama,  Saha,  Vinda,  Anuvinda,  Durdharsa,  Subahu,  Dus- pradharsana,  Durmarsana,  Durmukha,  Duskarna,  Karna, Vikarna,  Sala,  Sattva,  Sulocana,  Citra,  Upacitra,  Citra- ksa,  Carucitra,  Sarasana,  Durmada,  Durvigaha,  Vivitsu, Vikatanana,  Urnanabha,  Sunabha,  Nanda,  Upananda, Citrabana,  Citravarma,  Suvarma,  Durvimrca,  Ayo- bahu,  Mahabahu,  Citranga,  Citrakundala,,  Bhlmavega, Bhimabala,  Valaki,  Balavardhana,  Ugrayudha,  Susena, Kundadhara,  Mahodara,  Citrayudha,  NisangI,  PasI, Vrndaraka,  Drdhavarma,  Drdhaksatra,  Somakirti, Anudara,  Drdhasandha,  Jarasandha,  Satyasandha, Sadasuvak,  Ugra^ravas,  Ugrasena,  SenanI,  Duspara- jaya,  Aparajita,  Kundasayl,  Visalaksa,  Duradhara, Drdhahasta,  Suhasta,  Vatavega,  Suvarcas,  Adityaketu, BahvasI,  Nagadatta,  Ugrasayi,  Kavaci,  Krathana Kundi,  Bhimavikrama,  Dhanurdhara,  Vlrabahu,  Alo,- lupa,  Abhaya;  Drdhakarman,  Drdharathasraya,  Ana- dhrsya,  Kundabhedl,  Viravi,  Citrakundala,  Pramatha, KAURAVYA 400 KAUSIKA  VI Apramathin,  Dirgharoman,  Suviryavan,  Dirghabahu, Suvarma,  Kancanadhvaja,  Kundaiin,  Virajas,  and Yuyutsu.  Dusiala (daughter).  (Mahabharata.  Adi  Parva, Chapters  67  and  117).  (For  further  details  about  the Kauravas  see  under  Duryodhana  and  Dugiasana) . KAURAVYA.  A  noble  serpent  which  was  born  of  Aira- vata.  (M.B.  Adi  Parva,  Chapter  218,  Stanza  18). KAUSALA  (KAUSALA).  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  I). KAUSALYA  I.  A  queen  of  King  Dasaratha  and  mother of  Sri  Rama.  Dasaratha  had  three  wives  Kausalya, Kaikeyl  and  Sumitra.  Kausalya  gave  birth  to  Sri  Rama, Kaikeyi  to  Bharata  and  Sumitra  to  Laksmana  and Satrughna.  (Valmlki  Ramayana,  Bfila  Kanda,  Sarga 16). KAUSALYA  II.  Queen  of  the  King  of  Kasi.  Amba, Ambika,  and  Ambalika  were  daughters  of  this  Kausalya. Of  these  daughters  Ambalika  also  was  called  Kausalya. After  the  death  of  Pandu  she  went  to  the  forest  with Ambika.  (M.B.  Adi  Parva,  Chapter  129) . KAUSALYA  III.  The  queen  of  a  Yadava  King.  She was  the  mother  of  the  Yadava  named  Keg  in.  (Devi Bhagavata,  Skandha  9) . KAUSALYA  IV.  Wife  of  Puru,  the  son  of  King  Yayati. Janamejaya  was  born  to  Puru  of  his  wife  Kausalya. (M.B.  Adi  Parva,  Chapter  95,  Stanza  11). KAUSALYA  V.  The  queen  of  Janaka,  the  King  of Mithila.  Once  King  Janaka  decided  to  sell  his  palace and  everything  he  possessed  and  to  goabeggingfor  alms. But  his  brave  wife  Kausalya  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  Vyasa.  Jaimini  was  the  disciple  of  Vyasa. Sumantu  was  the  son  of  Jaimini.  A  son  named  Sutva, was  born  to  Sumantu.  Sukarman  was  the  son  of  Sutva. Sukarman  had  two  disciples  Hiranyanabha.  and  Paus- piftji.  Kausalya  was  another  name  of  Hiranyanabha. (Visnu  Purana,  Arhsa  3,  Chapter  6). KAUSAMBl.  Four  sons,  Kusamba,  Kusanabha,  Asurta- rajas  and  Vasu  were  born  to  Kusa,  the  son  of  Brahma, 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.  Kausambiis  the  city  built  by  Kusamba. KuSanabha  built  the  city  of  Mahodayapura  ;  Asurta- rajas,  the  city  of  Dharmaranya  and  Vasu  the  city  of Girivraja.  (Valmlki  Ramayana,  Bala  Kanda,  Sarga  32) . It  is  mentioned  in  Kathasaritsagara  that  the  city  of  Kau- sambi  stood  in  the  middle  of  the  kingdom  of  Vatsa  and that  Udayana  born  of  the  family  of  the  Pandavas  had once  ruled  this  country  with  Kausambi  as  his  capital. KAUSlKA  I.      (Visvamitra) .  See  under  Visvamitra. KAUSlKA  II.  A  hermit  who  lived  in  the  palace  of Yudhisthira.  It  is  mentioned  in  Mahabharata,  Udyoga Parva,  Chapter  83,  that  while  going  to  Hastinapura, Sri  Krsna  met  this  hermit  on  the  way. KAUSlKA  III.  A  minister  of  Jarasandha.  It  is  mention- ed in  Mahabharata,  Sabha  Parva,  Stanza  22,  that  he had  another  name  Hamsa  also. KAUSlKA  IV.  While  the  Pandavas  were  leading  forest life,  the  hermit  Markandeya  told  the  story  of  a  noble Brahmin  named  Kausika,  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 Kausika,  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  Kausika  to  go  to Mithilapuri  and  to  receive  advice  from  the  famous Dharmavyadha.  Kausika  repented  his  rash  nature, went  to  Dharmavyadha  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.  Kausika  told  them  the  way  by  which  the thieves  had  gone.  So  at  the  end  Kausika  was  thrown into  hell.  (M.B.  Kama  Parva,  Chapter  69). KAUSlKA  V.  A  King  of  the  Puru  dynasty.  Kapila  was his  father  and  Grtsapati  was  his  brother.  The  four castes  Brahmana,  Ksatriya,  Vaisya  and  Sudra  originat- ed from  Grtsapati.  (Agni  Purana,  Chapter  278) . KAUSlKA  VI.  A  hermit.  This  ancient  hermit  lived  in Kuruksetra.  His  sons  Svasrpa,  Krodhana,  Hirhsra, Pifuna,  Kavi,  Vagdusta,  and  Pitrvarttl  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  decid- ed 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  Pitrvarttl  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. Pitrvarttl  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  Daf'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  Kalanjara  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 Manasasaras  whentheir  names  were  Sumanas,  Kusuma, Vasu,  CitradarsI,  Sudam,  Jiiata  and  Jnanaparaga — names  conforming  to  their  character.  The  seven  brothers became  pure  and  sinless  by  their  union  with  God  the KAUSlKA  VI 401 KAUTSA Supreme  Spirit.  But  three  of  them  fell  out  of  the  union because  of  their  desire.  They  saw  the  pleasurable  life led  by  Anuha  the  King  of  Pancala  who  was  immensely wealthy  with  many  beautiful  wives.  At  the  sight  of  this, one  of  the  geese — the  Brahmin  Pitrvartti,  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 Pitrvartti  was  born  as  Brahmadatta  the  son  of  Vaibh- raja  and  the  other  two  as  sons  of  ministers  with  names Pundarika  and  Subalaka.  Brahmadatta  was  anointed as  King  of  Pancala  in  the  great  city  of  Kampilya.  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  be- came 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  rea- son. He  described  to  his  wife  the  quarrel  of  the  ant- couple.  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  Kampilya.  They  had  the  remembrance  of previous  births.  Their  names  were  Dhrtiman,  Sarva- darsi,  Vidyacandra  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  Kuruksetra The  seven  foresters  in  Dasapura Deer  in  Kalanjara  and  in  Manasa 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  brah- min 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,  Subalaka  son  of Babhravya  the  author  of  the  science  of  love  and  Punda- rika son  of  Pancala  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  Sup- reme Spirit.  Brahmadatta  gave  that  old  Brahmin  plenty of  wealth  and  villages  and  sent  him  away  contented. After  anointing  his  son  Visvaksena  as  King,  Brahmadatta and  his  retinue  went  to  Manasasaras  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  Purana,  Part  3,  Chapter  10). KAUSIKAVII.  A  King.  This  king  became  a  cock  at night.  His  wife  Visala  was  filled  with  grief  at  this transfiguration  of  her  husband  in  the  night.  She told  her  grief  to  the  hermit  Galava  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  Tamracuda  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  Siva  and  he  was  liberated  from  the curse.  (Skanda  Purana). KAUSlKA.  (GOMATl).  A  river.  The  hermitage  of Visvamitra  stood  on  the  bank  of  this  river.  The  modern name  of  river  Kaus  ika  is  Kosi.  The  river  KosT  flows through  Bihar.  Those  who  bathe  in  this  river  will obtain  remission  of  sins.  See  under  Gomatl.  (M.B.  Vana Parva,  Chapter  84). KAUSlKACARYA.  The  king  Akrti.  It  is  mentioned  in Mahabharata,  Sabha  Parva,  Chapter  21,  that  this  King ruled  over  Saurastra  and  was  known  also  by  the  name Kausikacarya. KAUSlKAKUNDA.  A  holy  place.  It  is  mentioned  in Mahabharata,  Vana  Parva,  Chapter  84,  Stanza  142 that  ViSvamitra  got  his  attainments  in  this  place. KAUSlKASRAMA.  A  holy  place.  It  was  at  this  place that  Amba,  the  daughter  of  King  of  Kas  I  performed  a severe  penance.  (M.B.  Udyoga  Parva,  Chapter  156, Stanza  27) . KAUSlKYARUtfASA&GAMA.  A  holy  place.  It  is  stated in  Mahabharata,  Vana  Parva,  Chapter  84  that  if  a man  fasts  in  this  place,  the  confluence  of  Kausiki  and Aruna  rivers  he  will  be  absolved  of  all  his  sins. KAUSTUBHA.  A  brilliant  precious  stone.  It  is  mention, ed  in  Agni  Purana,  Chapter  3 ;  Valmiki  Ramayana Balakanda  Sarga  45,  Stanza  39  and  Mahabharata,  Adi 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  Visnu. "This  divine  jewel  called  Kaustubha  came  up  in  the middle  of  ghee  and  stayed  in  the  breast  of  Visnu, spreading  its  rays  everywhere."  (M.B.  Adi  Parva, Chapter  18,  Stanza  37) . KAUTHUMI.  Son  of  a  Brahmin  named  Hiranya- nabha.  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  Brahmahatya  (murder  of  Brahmin) also  followed  him.  Finally  according  to  the  advice  of his  father  he  worshipped  the  sun  God,  with  Sravya- samjnakasukta  (a  spell  or  incantation)  and  by  the blessing  of  the  Sun  God  he  got  deliverance  from  the sin  of  Brahmahatya  and  the  disease  of  leprosy.  (Bhavi- sya  Purana,  Brahma  Parva) . KAUTILYA.     See  under  Canakya. KAUTSA.  A  noble  Brahmin  scholar.  He  was  present  at the  sarpa-sattra  (sacrificial  fire  to  kill  serpents)  of KAUTSYA 402 KAYASODHANAT IRTHA Janamejaya.  (M.B.  Adi  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  Visvajit  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.  (Raghuvarhsa). KAVACA.  A  sage  in  the  assembly  of  Indra.  (M.B. Sabha  Parva,  Chapter  7) .  He  was  one  of  the  sages  of the  western  part.  (M.B.  Santi  Parva,  Chapter  208, Verse  30). KAVACI.  One  of  the  sons  of  Dhrtarastra.  (M.B.  Adi Parva,  Chapter  67,  Verse  103).  In  Mahabharata, Karna  Parva,  Chapter  84,  it  is  said  that  he  was  killed by  Bhimasena. KAVERI.  A  holy  river  in  South  India.  Famous  sacred places  like  Sriranga  and  Kumbhakona  are  on  its  banks. The  Devi  of  the  river  lives  in  Varuna's  assembly worshipping  him.  (Sabha  Parva,  Chapter  9,  Verse  20) . The  Skanda  Purana  has  the  following  story  as  to  how Kaveri  came  down  to  earth  : Once  Agastya  propitiated  Siva  at  Kailasa  and  sought the  boon  of  some  water  for  him  to  found  a  sacred  place on  earth.  At  the  same  time  Kaveri  also  was  worship- ping Siva.  Siva  filled  Agastya's  bowl  with  Kaveri  water. Agastya,  on  his  way  back  from  Kailasa  cursed  the Raksasa  called  Kraunca  and  kicked  the  Vindhya mountain  down.  (See  under  Agastya).  After  over- coming various  difficulties  Agastya  at  last  reached South  India.  He  sat  in  meditation  with  the  bowl  of Kaveri  water  before  him,  and  then,  at  the  request  of Indra,  Ganapati,  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  Kaveri.  (Asurakanda,  Skanda  Purana). KAVI.  I.  A  son  of  Vaivasvata  Manu.  Vivasvanwas  the son  of  Kasyapa  and  Aditi.  Vaivasvata  Manu  was  the son  of  Vivasvan.  Manu  had  sixteen  sons  who  were — Manu,  Yama,  Yami,  Asvimkumaras,  Revanta,  Sudyu- mna,  Iksvaku,  Nrga,  Saryati,  Dista,  Dhrsta,  Karusa, Narisyanta,  Nabhaga,  Prsadhra  and  Kavi. KAVI  II.  There  is  a  reference  to  a  sage  named  Kavi who  was  the  son  of  the  sage  Bhrgu,  in  Mahabharata, Adi  Parva,  Chapter  66,  Verse  42,.  He  was  among  the sages  who  stole  the  lotus  of  Agastya.  (M.B.  Anusasana Parva,  Chapter  94,  Verse  32) . KAVI  III.  An  agni  who  was  the  fifth  son  of  Brhaspati, is  named  Kavi.  This  agni  is  situated  in  the  sea  in  the form  of  Badavagni.  This  agni  has  two  other  names also — Udaha  and  Urddhvabhak.  (M.B.  Vana  Parva, Chapter  2 19,  Verse  20). KAVI  IV.  In  Mahabharata,  Anusasana  Parva,  Verse 132j  Chapter  85,  we  find  that  three  persons,  namely, Kavi,  Bhrgu  and  Angiras  took  their  birth  from  the sacrificial  fire  at  the  famous  Yaga  of  Brahma.  Of  them Brahma  made  Kavi  his  own  son.  This  Kavi  had  eight sons  known  as  the  Varunas.  One  of  them  was  named Kavi  and  another  was  named  Kavya. KAVI  V.  Rgveda,  1st  Mandala,  I7th  Anuvaka.  116th Sukta  refers  to  a  blind  sage  named  Kavi. KAVIRAjA.  A  Sanskrit  poet  who  lived  in  India  in  the 12th  Century  A. D.  His  chief  works  are  "Raghavapanda- vlya"  and  "Parijataharana".  His  real  name  was Madhavabhatta. KAVISA.  A  sage.  There  was  a  person  named  Kavisa among  the  sages  who  came  to  visit  Sri  Rama  when  he returned  after  his  life  in  the  forest.  The  sages  who came  there  from  the  western  country  were,  Vrsaiigu, Kavisa,  Dhaumya,  Raudreya,  Narada,  Vamadeva, Saubhari,  Astfivakra,  Suka,  Bhrgu,  LomaSa,  and Maudgalya.  (U  ttara  Ramayana ) . KAVYA.  Son  of  Kavi,  one  of  the  Prajapatis.  (AnuSa- sana  Parva,  Chapter  85) .  Also,  a  synonym  of  Sukra. KAVYA  (M).  Agni  Purana,  Chapters  390  to  400 contain  a  discussion  on  poetry,  which  is  the  basis  for literary  criticism  in  India.  The  above  discussion  in Agni  Purana,  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. KAVYAMATA.  Mother  of  Sukra,  the  preceptor  of  the Daityas.1  Kavyamata  possessed  extraordinary  powers of  penance.  In  the  Devi  Bhagavata  the  following  story is  given;  how  she  cursed  Visnu  and  how  she  made Visnu  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  Sukracarya.  But,  as  the  Devas  enjoyed  the support  of  Visnu,  Sukra  could  not  do  anything  for  the asuras,  and  he  therefore  advised  them  to  get  on  some- how or  other  for  some  time.  After  that  Sukra  went  to Kailasa  and  performed  penance,  hanging  head  down- wards, for  a  thousand  years  to  secure  rare  and  ex- ceptional mantras.  During  this  period  the  Devas  again attacked  the  Asuras,  who  ran  up  to  Kavyamata  for succour,  and  she,  by  one  glance,  sent  the  Devas  to long  sleep.  She  reduced  Visnu  and  Indra  also  to  a state  of  paralysis.  Then  Visnu  meditated  upon  the Sudars  ana  Cakra,  which  arrived  immediately  and  with the  Cakra  he  cut  off  Kavyamata's  head.  Sage  Bhrgu then  appeared  on  the  scene  and  brought  back  Kavya- mata to  life,  and  she,  in  furious  rage  cursed  that  Visnu should  take  many  births.  As  a  result  of  the  curse Mahavisnu  had  to  incarnate  himself  on  earth  many times.  (Devi  Bhagavata,  4th  Skandha) . KAVYAVAHA  (S).  A  group  of  Pitrs.  The  Devi Bhagavata,  Skandhas  11  and  15  state  that  this  group  of Pi^rs  were  born  from  the  drops  of  sweat  which  came out  of  the  bodies  of  Daksa  and  others  when  they  were fascinated  by  the  charm  of  Sandhya,  the  spiritual daughter  of  Brahma. KAYADHU.  Wife  of  Hiranyakasipu.  Prahlada  was born  to  her. KAYASODHANAT  IRTHA.    A   holy   place     in    Kuru- ksetra.    According     to     Mahabharata,     Vana     Parva, i  Sukra  is  also  known  as  Kavya.  Certain  Puranas  claim  Sukra  as  the  son  (if  Bhrgu,  while  certain  others  refer  to  him  as  the  son  of  Kavi son  of  Bhrgu.  Puloma  was  Bhrgu's  wife.  But,  the  Puranas  call  the  mother  of  Sukra  Kavyamata.  No  mention  is  made  about  the  wife  of  Kavi the  son  of  Bhrgu.  Puloma  and  Kavvamata  are  different  persons.  Therefore,  Sukra  might  be  the  son  of  Bhrgu  hy  another  wife,  or  he  might  be the  son  of  Kavi. KAYAVYA 403 KERALA Chapter  86,  by  taking  a  bath  at  this  place  the  body would  be  purified. KAYAVYA.  A  Candala.  He  was  born  to  a  Candala woman  as  the  son  of  a  Ksatriya.  But  the  Candalas who  were  impressed  by  Kayavya's  moral  conduct, made  him  the  headman  of  the  village.  He  taught others  that  all  people  should  honour  Brahmanas  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.  Santi  Parva, Chapter  135). KEDARA.  A  holy  place  in  the  interior  of  Kuruksetra. It  is  mentioned  in  Mahabharata,  Vana  Parva,  Chapter 83,  that  those  who  bathe  in  this  holy  Bath  would obtain  the  fruits  of  good  actions.  One  of  the  twelve Lingas  consecrated  in  important  places,  is  in Kedara. KEKARALOHITA.  A  great  serpent  which  once  took sage  Cyavana  to  Patala.  Cyavana,  after  worshipping Siva  at  Nakulesvara  tirtha  got  into  river  Narmada  to take  his  bath  when  the  naga  called  Kekaralohita caught  hold  of  him,  dragged  him  and  bit  him.  As the  sage  meditated  upon  Visnu  the  poison  did  not affect  him.  The  serpent  released  him  from  Patala  as he  was  unaffected  by  poison.  Cyavana  went  to  the palace  of  Prahlada  accompanied  by  naga  damsels.  On the  request  of  Prahlada  Cyavana  described  to  him  the holy  places  on  earth,  and  without  any  delay  Prahlada came  to  earth  for  hunting  during  which  sojourn  on earth  he  visited  Naimisaranya.  (Vamana  Purana, Chapter  8) . KEKAYA.  The  Mahabharata  mentions  another  Kekaya, a  King  of  the  solar  dynasty.  He  wedded  two  Malava princesses  from  the  elder  of  whom  were  born  Kicaka and  Upakicaka,  and  from  the  younger  was  born Sudesna,  also  called  Kaikeyi.  This  Sudesna  married Matsya,  the  Virata  King.  (Virata  Parva,  Southern text,  Chapter  16). KEKAYA(M). 1 )  General.     A  Kingdom  in  ancient  India.  Kaikeyi,    one of  Dasaratha's   wives,    was   a   daughter   of  a    Kekaya King. 2 )  Origin.     The  country  got  the    name   'Kekaya'    as   it was  ruled  by  King  Kekaya.  His  genealogy  is  as  follows. Descended  from  Visnu_thus  :— Brahma — Atri — Candra — Budha — Pururavas — Ayus — Nahusa  —  Yayati  —  Anud- ruhyu — Sabhanara — Kalanara —  Srnjaya  —  USInara  — Sibi—  Kekaya.     Sibi    had    four   sons     called     Bhadra, Suvlra,     Kekaya     and     Vrsadarpa.      (Bhagavata     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  Drona.  (Strl  Parva,  Chapter  25,  Verse  25) . (3)  Two  Kekaya  Princes,  Vinda  and  Anuvinda    fought on  the  Kaurava  side.  (Kama  Parva,  Chapter  13). KERAKA.  People  of  an  ancient  country  in  South India.  It  is  mentioned  in  Mahabharata,  Sabhaparva, Chapter  3 1  that  Sahadeva  the  son  of  Madri  conquered the  Kerakas  and  Kerala. KERALA. 1)  General  information.  A  small  country  lying  in  the south-west  corner  of  India.  From  the  Puranas  it could  be  understood  that  this  country  lying  to  the south  of  Gokarna  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    Puranas,    about  the origin  of  Kerala. ( 1 )  For  performing  the  funeral    ceremony   of  the  sons of  Sagara  whose    ashes  wdre    lying    in    Patala    (Nether world),  Bhagiratha    performed    penance   and    brought the  heavenly    river    Ganga    to    the    earth.    (See   under Ganga) .     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 Gokarna  also,  lying  on  the  west  coast   of   India.    Those hermits   who    lived   in    the  vicinity    of   the   temple    at Gokarna,  escaped  from  the  flood  and  went  to  Mahendra- giri  and  informed  Parasurama   of  the   calamity   of  the flood.  Paras'  urama  went   with    them    to    the    sea-shore. Varuna   did    not   make   his    appearance.      The     angry ParaSurama    stood     in    deep   meditation   for    a    little while.  The  weapons  came    to   his   hands.    Varuna    was filled     with     fear   and   he   instantly     appeared    before Paras  urama,     who     asked     him    to    release     the    land swallowed    by   the   sea.    Varuna    agreed.    Parasurama sent  his  bow  and  arrow  back  to  the  sky.    Then   he  took a  winnowing  basket  (Surpa)  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  Gokarna  which  had  been  swallowed  by  sea  was recovered.  This  land  is  called  Kerala,    which  is    known by  the  name  'Siirparaka'    also.      (Brahmanda    Purana, Chapters  98  and  99). (2)  Parasurama     went     round    the     world     eighteen times  and  killed  all  the  Ksatriya  Kings.    After    that   he performed  the  sacrifice  of  Asvamedha  (horse    sacrifice) . In   the   sacrifice   he   gave    all    the     lands    as    alms    to Brahmins.     KaSyapa    received    all    the   lands   for    the Brahmins.    After    that    he     requested     Parasurama    to vacate     the   land.     Accordingly    Parasurama     created new    land     by     shooting     an   arrow   at    the     sea,    for his  own  use.  "At  the  words  of  Kasyapa,    he  made    the sea  retreat  by  shooting  an  arrow,  thereby    creating    dry land."  This    land    was  Kerala.     (M.B.    Drona  Parva, Chapter  70)' 3 )  Kerala   and  Patala      (Nether   world) .      The     ancient sages  of  the   Puranas    have    grouped    the     worlds   into three,  the    Svarga    (heaven),    Bhumi    (the  earth)    and the  Patala  ( 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  Puranas    would   lead  one    to infer  that  the    Himalayan   plateau    was   considered   as Devaloka-Svarga    (heaven),    the   planes     between    the Himalaya  and    the  Vindhya    as   Bhuloka    (the    earth) and  the  regions  to  the  south  of  the  Vindhya    as    Patala (the  nether  world),  by  the  ancient  people  of  India. The  seven  worlds  of  Patala  such  as  Atala,  Vitala, Sutala,  Talatala,  Mahatala,  Rasatala  and  Patala  might have  been  seven  countries  in  this  region.  The  following description  which  occurs  in  Devi  Bhagavata,  Skandha  8, would  substantiate  this  inference. "Patala  is  below  the  earth.  This  Patala  is  a  group  of seven  worlds  one  below  the  other,  with  names,  Atala, Vitala,  Sutala,  Talatala,  Rasatala  and  Mahatala.  In all  those  worlds,  there  are  several  beautiful  cities  and KERALA 404 KERALA houses,  palaces  and  castles,  parks,  gardens,  open  temples and  halls,  natural  arbours  etc.  made    by    Maya.    There live  the  Asuras,    the  Danavas  (a  class  of  Asuras-demons) the  nagas  (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 Patala   surpasses   heaven.    Daityas,  Danavas  and      the Nagas  (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." Patala,  one  of  the  seven  divisions  of  the  world  is  describ- ed as  follows   : "This  is  the  region  of  the  Nagas  (the  serpents).  At  the root-place  of  this  region  there  is  a  particular  place having  an  area  of  thirty  thousand  yojanas.  Visnu  Kala who  has  the  attribute  of  'tamasa'  (darkness)  lives  there under  the  name  'Ananta'.  The  real  Ananta  or  Adisesa is  the  radiant  embodiment  of  this  Kala.  The  daughters of  the  Naga  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,  Nagas,  Ananta, Sandalwood,  aloewood  etc.  and  the  mention  of  natural beauty  should  be  paid  particular  attention  to.  From the  Ramayana  we  can  understand  that  the  Aryas  refer- red to  the  Dravidas  as  Asuras,  Raksasas  (Giants)  etc. History  says  that  the  Nagas  were  the  early  inhabitants of  Kerala.  The  ancient  -word  'Ananta'  denotes  Tri- vandrum  (Tiru-Ananta-puram ) .  The  temple  of  Sri Padmanabha  at  Trivandrum  answers  to  this  descrip- tion. The  perfumeries  such  as  sandalwood,  aloewood (cidar)  etc.  are  the  wealth  of  Kerala.  On  the  whole  the description  of  Patala  fits  well  with  that  of  Kerala.  So it  is  not  wrong  to  infer  that  the  description  of  Patala in  the  Puranas  is  entirely  about  Kerala  in  all  its aspects. 4)  The  Primitiveness  of  Kerala.  From  the  portions  of Puranas  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  Svayamvara (marriage)    of  Sasikala,    the   daughter   of  the  King  of Kasi,  such  as,  the  King  of  Kuru,  King  of  Madra,  King of  Sindhu,  King  of  Pancala,  Kings  of  Karnataka,    Cola and  Vidarbha,  there  was  the  King  of  Kerala  also.  (Devi Bhagavata,  Skandha  3). (2)  When  describing  the  various  places  in  the  Southern part    of  Bharata,    names    such      as   Dramida,  Kerala, Musika,  Karnataka    etc.    occur   in    the   Mahabharata. So    it   is   to   be  understood    that   when     Vyasa  wrote Bharata,  there  was  the  kingdom  of  Kerala   and    that    it was   separate   from    the   country    of    Dravida.   (M.B. Bhlsma  Parva,  Chapter  9) . (3)  "Kartavlryarjuna    took    his    majestic   seat    in    the midst  of  Cola,  Kerala,    Pandya  and  other  Kings  of  the countries  under  the  sea,  who  were  standing  round   him to  pay  homage  to  him."  (Brahmanda  Purana,  Chapter 54). (4)  It  is  mentioned  in  Agni  Purana,  Chapter  277,  that a  King   named    Gandhara   was    born   in    the   dynasty of  Turvasu  the  brother  of  Yadu,  and  that  from  Gan- dhara were  born  the  powerful  families  of  theGandharas the  Keralas,  the  Colas,  the  Pandyas  and  the  Kolas. (5)  In   Mahabharata,    Adi    Parva,    Chapter    175,  it  is mentioned  that  the  people  of  Kerala  were  considered  as barbarians  by  the  North  Indians. (6)  In  Bhagavata,  Skandha  10,  it  is  mentioned  that  the Kings  of  Cola,  Pandya  and  Kerala,    from  South  India, had    reached    the  capital  city  of  Vidarbha  to  take  part in  the  Svayamvara  (marriage)  of  Rukmini. (7)  Mention   is    made    in    Mahabharata,  Vana  Parva, Chapter   254,    Stanza    15,    that  in    his  conquest  of  the countries,  Karna  had  conquered  Kerala  also. (8)  It   is   mentioned    in  Mahabharata,    Sabha   Parva, Chapter  31,  that  Sahadeva,  one   of  the    Pandavas,  con- quered the  Keralas  and  the  Kerakas.  It  may   be   noted that  the  Kerakas  are  different  from  Keralas. (9)  Valmiki  mentions    the   countries  which    could    be seen    by    the  monkeys  who   were   sent  to  the  South  by Sugriva  to  search  for  Slta. Nadirh  Godavarirh  caiva Sarvamevanupasyata  / Tathaivandhran  ca  Paundran  ca Golan  Pandyan  ca  Keralan.  // "You   could   see    the   river  Godavari  and  beyond  it  the countries    of  Andhra,     Paundra,    Cola,    Pandya     and Kerala." This  is  a  proof  of  the  primitiveness  of  Kerala. (10)  The  King   of  Kerala    had  given  Yudhisthira,  as presents,  sandalwood,  pearls,  Lapis   Lazuli    etc.    (M.B. Daksinatyapatha,  Sabha  Parva,  Chapter  51). In  several  other  Puranas  also,  mention  about  Kerala occurs. 5)  The  ancient  administration  of  Kerala.  Parimelazhakar, a  Sanga  poet  who  was  a  great  expounder  of  "Tirukku- ral",  has  stated  that  from  the  beginning  of  the  world the  three  kingdoms,  Cera,  Cola  and  Pandya  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  'Tolkappiyam'  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  Pancamahasabhas (the  five  great  councils)  to  help  the  Cera  Kings. It  is  stated  that  these  councils  were  formed  by  the  King Utiyan  Cera  of  the  Trkkana  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  (Kaviti)  were  members. For  convenience  of  administration  the  country  was divided  into  tarakkuttas  (groups  of  houses — villages)  and and  Nattukkuttas  (Districts — group  of  villages).  Taras ( villages )  were  ruled  by  four  elders  (Karanavas ) .  Four villages  formed  a  Nalpadu  (group)  of  four.  Four  Nal- padus  formed  a  Kazhaka  (a  division  of  the  country  with a  chief  temple  within  it)  and  four  Kazhakas  formed  a Perumkazhaka  ( greater  Kazhaka) .  Peruriikazhaka  was also  known  as  Trkkala.  The  assembly  hall  of  trk- kutta  is  called  Kottil.  This  hall  was  erected  generally beside  the  temple.  The  chief  officer  of  the  temple was  the  chairman  of  the  trkkutfa  (assembly  of the  people) .  When  a  trkkutta  is  assembled,  sixtyfour elders  of  the  "taras",  the"accas"  (officers)  of  Kazhakas, KERALA 405 KERALA the  sixtyfour  Tandans  and  sixteen  Nalpadies  had  to  be present.  The  Nalpadies  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  (Churika).  Till  recently  the Kazhakas  of  Andallur,  Rampallya,  Kurvantatta,  Turutti etc.,  and  so  many  Nalpadus  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  Malayala  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  Vazhappally  of  the 9th  century  by  Rajasekhara  is  an  important  one  in this  connection.  This  emperor  of  the  Ceras  who  is  consi- dered to  be  a  contemporary  of  Sri  Saiikaracarya  had the  title  beginning  with  "Rajadhiraja  Paramesvara Bhattaraka".  (T.A.S.  Vol.  II,  P.  8-14).  The  subject dealt  with  in  the  edict  is  the  'daily  worship  and  settle- ment', in  the  temple  of  Tiruvottiyur.  It  is  stated  in  this edict  that  the  people  of  Vazhappally  and  the  representa- tives of  18  Nadus  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 Ayyanati  tiruvatikal  the  ruler  of  the  Natu  (division) , for  the  Cera  emperor.  It  is  mentioned  as  ''including the  Temple  Officer  Vijayarakatevar",  which  means that  Vijayaraka  had  been  present  on  the  occasion  of granting  the  edict,  as  the  representative  of  Emperor Sthanuravi.  The  Naduvazhis  (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  Polakkutippati  (two high  officials) .  Vijayarakatevar,  the  Koil  adhikari, was  the  representative  of  the  emperor  at  Mahodaya- pura.  The  supervising  officials  of  temples  were  gene- rally called  the  'Koil  adhikari'.  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  in- ferior officers  in  the  temple.  When  the  empire  of Kulasekhara  declined,  the  family  of  Perumpadappu got  this  position  of  'Koil  adhikari'.  So  the  title  'Koil adhikari'  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  Airur,  in  the name  of  Adiccan  Umayamma  of  Trkkalayapuram,  by Venattu  Sri  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  Naduvazhis  and  Desavazhis  (Divisional  and  Sub Divisional  rulers  who  had  Nair  infantry  (big  or  small as  the  case  may  be)  at  their  disposal.  The  adminis- trative 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  Nattukkutta  and the  council  of  the  temple  officials.  When  the  Namboothi- ris became  powerful  they  became  members  of  the council.  With  this  change  the  Kings  and  Koil  adhikaris became  puppets  in  the  hands  of  the  Namboothiris.  In the  Ramesvaram  edict  of  M.E.  278  it  is  mentioned  that King  Ramavarma  Kulasekhara  was  punished  with retribution  for  his  'hatred'  of  the  Aryas.  Finally  the Nambuthiris  (Malayala  Brahmins)  became  the  land- lords of  the  country. 6)  The  people  af  ancient  Kerala.  It  is  assumed  that  the ancient  inhabitants  of  Kerala  were  Dravidas.  But some  historians  have  mentioned  about  the  'Pro to Dravidians  and  the  Pre  Dravidians.  The  hill  tribes  such as  Kanikkars,  Mutuvas,  Mala  Vetas,  Pulayas,  Kura- vas,  Nayatis,  Malayarayas,  Malayatis,  Malap- pandaras,  Malayuralis,  Mutuvans  Pullatis  etc.  are said  to  have  belonged  to  this  group.  They  worshipped several  things  such  as  stone,  banyan  tree,  elenji  tree, Asclapia  tree,  Nim  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 Mata,  Catta,  Cavu,  Maruta,  Pettucavu,  Arukula, Preta,  Vazhipinakki,  Ayiramilli,  Parakkutti,  Kattujati, Malavazhi,  Marini,  Nayattu  Pe  Mankattamma, Muniyappa,  Vettakkaran  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,  menstruation, 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  instru- ments. 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  'Pandukuzhy'.  The  Oralis,  continue the  custom  of  posting  two  stones  at  either  end  of  the grave.  The  custom  of  burial  prevailed  more  than cremation. Nair,  Nambutiri,  Izhava,  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  Tanjlr  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  Phattunannar'. 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  Gokarna  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 KESARA 406 KESlNl  V 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  mancal  (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  Mangalapuram,  Ezhumala,  Kannur Calicut,  Paliyam,  Crahganiir  and  Quilon. KESARA.  A  Mountain  in  Sakadvipa  (Saka  island) . The  air  on  this  mountain  was  always  filled  with  frag- rance. (M.B.  Bhisma  Parva,  Chapter  11,  Stanza  23). KESARl.  A  forest  King  who  lived  in  the  Maha  Meru. While  Kesari  was  living  in  the  Mahameru,  Brahma cursed  a  celestial  maid  named  Managarva  and  changed her  into  a  female  monkey.  She  became  the  wife  of Kesari,  under  the  name  Anjana.  For  a  long  time  the couple  had  no  children.  Anjana  worshipped  Vayu  Bha- gavan  (Wind-God)  for  a  child. Once  during  this  period  the  gods  and  hermits  went to  Parama  Siva  and  requested  him  to  beget  a  son  to help  Mahavisnu  who  was  about  to  incarnate  as  Sri Rama  to  kill  Ravana.  Siva  and  Parvati  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.  Parvati who  was  pregnant  was  ashamed  to  come  out.  With Siva  she  got  on  an  ASoka  tree  and  sat  there.  Seeing that  tree  alone  standing  motionless  in  the  big  storm Vayu  god  approached  the  tree  and  looked  up.  Siva  and Parvati  appeared  before  Vayu.  Parvati  refused  to  take the  foetus  in  the  form  of  monkey  to  Kailasa.  As  Siva had  instructed,  Parvati  gave  the  child  in  the  womb  to the  wind-god.  It  was  at  this  time  that  Anjana  had prayed  to  Vayu  fqr  a  child.  Vayu  gave  that  child to  Anjana,  who  gave  birth  to  it.  That  child  was Hanuman.  Thus  Hanuman  got  the  names,  Anjanaputra (son  of  Anjana) ,  Vayuputra  (son  of  Vayu) ,  Kesari- putra  (Son  of  Kesari)  etc.  (M.B.  Vana  Parva,  Chap- ter 417). KESAVA.     See  under  Kr}na. KESAYANTRI.  An  attendant  of  Skandadeva.  (M.B. Salya  Parva,  Chapter  46) . KESI  I. 1).  General  information.  An  Asura.  It  is  mentioned  in Mahabharata,  Adi  Parva,  Chapter  65  that  forty  Asuras or  Danavas  were  born  to  Kasyapa,  the  son  of  Marici, and  the  grandson  of  Brahma,  by  his  wife  Danu,  and that  Kesi  was  one  of  them. 2).  KeSt  and  Indra.  Once  a  war  broke  out  between the  Devas  and  the  Asuras.  Disasters  befell  the  Devas. Daityasena  and  Devasena.,  the  daughters  of  Prajapati were  about  to  be  carried  away  by  Kesi.  Daityasena agreed  to  accompany  him  of  her  own  accord,  but Devasena  cried  aloud.  Hearing  her  cry  Devendra  rea- ched the  spot.  A  terrible  fight  ensued  and  finally  the defeated  Kesi  ran  away.  (M.B.  Vana  Parva,  Chapter 223). 3).  KtH and  Visnu.  Once  there  was  a  fight  which  last- ed for  thirteen  days,  between  Keg  I  and  Visnu.  (M.B. Vana  Parva,  Chapter  134,  Stanza  20) . KESI  II.  A  follower  ofKamsa.  This  Asura,  on  the  in- struction of  Kamsa,  went  to  Ambadi  (Gokula)  taking the  form  ofa  horse,  to  kill  Sri  Krsna.  Sri  Krsna  killed Kesi.  It  is  seen  in  the  Bhagavata  (Malayalamj  that  Sri Krsna  got  the  name  Kesava  because  he  had  killed  Kesi. (Skandha  10,  Kesivadha). KESI  III.  In  Bhagavata  there  is  another  Kesi  who  was the  son  of  Vasudeva. "Pauravi  Rohini  Bhadra Madira  Rocana  Ila  / Devakipramukha  asan Patnya  Anakadundubheh." Pauravi,  Rohini,  Bhadra,  Madira,  Rocana,  Ila  and Devaki  were  the  wives  of  Vasudeva. From  this  statement  made  in  Bhagavata,  Skandha  9, Chapter  24,  it  is  clear  that  Vasudeva  had  a  number  of wives.  Kausalya,  who  was  one  of  them,  was  the  mother of  Kesi.  (Bhagavata,  Skandha  9,  Chapter  24,  Stanza 48). KESlNl  I.  A  celestial  woman.  In  Mahabharata,  Adi  Parva Chapter  65  it  is  stated  that  the  twelve  celestial  maids, Alambusa,  Misrakesi,  Vidyutparna,  Tilottama,  Aruna, Raksita,  Rambha,  Manorama,  Kegini,  Surata,  Suraja and  Supriya  were  born  to  KaSyapa  of  his  wife  Pradha. KESlNl  II.  The  wife  of  Ajamidha,  a  King  of  the  Puru dynasty.  The  three  sons  Jahnu,  Vraja  and  Rupina  were born  to  Ajamidha  of  his  wife  KeSini.  (Agni  Purana, Chapter  278) .' KESlNl  III.  A  maid  of  Damayantl.  When  Nala  reached Kundinapuri,  as  Bahuka  the  charioteer  of  Rtuparna, Kesini  approached  Bahuka  at  the  request  of  Damayantl and  by  various  tests  found  out  that  Bahuka  was  Nala. (M.B.  Vana  Parva,  Chapters  74  and  75). KESlNl  IV.  A  servant  of  Parvati.  It  is  mentioned  in Mahabharata,  Vana  Parva,  Chapter  231,  Stanza  48 that  once  Parvati  with  her  servant  Kelini  praised Siva. KESlNl  V.  Once  there  arose  a  quarrel  between  Sudh- anva, the  son  of  Angiras,  and  Virocana  the  son  of  Prah- lada,  because  both  wanted  to  marry  the  same  girl named  Kesini.  Sudhanva  was  a  Brahmin  whereas Virocana  was  an  Asura,  who  argued  that  Asura  was nobler  than  Brahmin  and  Sudhanva  said  that  it  was  the other  way.  Both  wagered  their  lives  and  accepted Prahlada  as  their  judge.  The  decision  of  Prahlada  was KESINI  VI 407 KETUMAN  III that  the  Brahmin  was  the  nobler  of  the  two.  Because Prahlada  said  the  truth  Sudhanva  did  not  kill  Viro- cana.  But  Virocana  had  to  wash  the  Ifeet  of  Sudhanva in  the  presence  of  Kesini,  feet  Sudhanva  married Kesini  in  the  presence  of  Virocana.  (M.B.  Udyoga Parva,  Chapter  35). KESINI.  VI.  A  wife  of  King  Sagara.  This  Kesini was  the  daughter  of  the  King  of  Vidarbha.  The  son Asamanjasa  was  born  to  Sagara  of  Kesini.  (Valmlki Ra.ma.yana,  Balakanda,  Sarga  38). KETAKl.  (A  flower).  [Pandarnus  odoratissimus] Though  Ketaki  is  a  flower  which  had  been  worn  on Siva's  head,  it  is  not  worshipped  for  the  following reason. In  Satyayuga  Mahavisnu  performed  intense  penance on  the  Sveta  island  for  the  attainment  of  eternal  happi- ness. Brahma  also  performed  penance  at  a  beauti- ful place  for  the  annihilation  of  desires.  During their  tapas  Visnu  and  Brahma,  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  Siva,  in  the  form of  a  Linga,  appeared  between  the  two  contestants  and told  them  that  he,  who  first  found  out  his  (Siva's)  head or  feet  was  greater  than  the  other.  Accordingly  Visnu went  down  and  Brahma  went  up  on  a  tour  of enquiry. Though  Visnu  went  down  deeper  and  deeper  for  a  long time  to  find  out  Siva's  feet  he  failed  in  the  attempt  and  so returned  and  sat  at  the  place  whence  he  started  for  the search.  Brahma  went  up  a  very  long  distance  when  he saw  a  Ketaki  flower  falling  down  from  the  sky.  He  took the  flower  in  his  hands  and  went  to  Visnu  and  told  him that  he  had  found  out  Siva's  head  and  showed  the Ketaki  flower  as  proof  of  his  discovery  claiming  that  it was  taken  from  Siva's  head.  But  Visnu  did  not  believe Brahma  and  asked  the  Ketaki  flower  to  bear  witness to  Brahma's  claim.  The  flower  gave  false  evidence  in favour  of  Brahma.  Siva  got  angry  at  this  false  evidence of  Ketaki  and  cursed  it.  The  Ketaki  lost  its  place among  the  best  flowers  from  that  day  onwards. KETU  I.  (KETUMAN).  A  Danava.  He  was  the  son of  Kasyapa  (grandson  of  Brahma  and  son  of  Marici) by  his  wife  Danu.  This  Asura,  who  exists  in  the  shape of  a  planet  had  thirty  three  brothers,  i.e.  Vipracitti, Sambara,  Namuci,  Puloma,  Asiloma,  Ke£I,  Durjaya, Ayassiras,  Asvasiras,  Asva,  Sanku,  Mahabala,  Garga, Amurdhan,  Vegavan,  Manavan,  Svarbhanu,  Asvapati, Vrsaparvan,  Ajaka,  Agvagrlva,  Suksma,  Tuhunda, Ekapat,  Ekacakra,  Virupaksa,  Harahara,  Nikumbha, Kapata,  Sarabha,  Salabha,  Surya  and  Candramas. (Adi  Parva,  Chapter  65) . But  Ketu  maintained  closer  relationship  with  Rahu,  a step-brother  of  his,  being  the  son  of  Kasyapa  by  ano- ther wife  called  Sirhhika.  Rahu  and  Ketu  are  even today  considered  as  inauspicious  planets.  Rahu  wears a  half-moon  and  Ketu  holds  in  his  hands  a  sword  and lamp.  Amitaujas  was  Ketu  reborn.  (Adi  Parva,  Chapter 67,  Verse  11). KETU  II.  A  great  sage  of  ancient  India.  He  attained salvation  by  self-study.  (Santi  Parva,  Chapter  26,  Verse KETU  III.  A  synonym  of  Siva.  (Anugasana  Parva, Chapter  17,  Verse  38). KETU  IV.  A  King  born  in  Bharata's  dynasty.  (Bhaga- vata,  9th  Skandha). KETU  V.  (DHUMAKETU).  The  following  story  is told  in  Visnudharmottara  Purana  about  the  birth  of Dhumaketu. Noting  that  the  population  on  earth  had  increased abnormally  Brahma  created  a  damsel  called  Mrtyu  and asked  her  to  kill  people.  At  this  command  of  Brahma she  began  crying,  and  from  her  tear  drops  various  kinds of  diseases  originated  at  the  sight  of  which  she  took  to penance.  Then  Brahma  appeared  and  blessed  her  say- ing that  no  one  would  die  because  of  her  at  which  she heaved  a  great  sigh  of  relief  from  which  was  born  Ketu or  Dhumaketu. KETU  MALA  I.  The  grandson  of  Priyavrata,  the  son  of Manu.  Agnidhra,  a  son  of  Priyavrata  married  Purva- citti.  Nine  sons  were  born  to  Agnidhra  of  his  wife Purvacitti.  Ketumala  was  one  of  them.  His  brothers were  Nabhi,  Kimpurusa,  Hari,  Ilavrta,  Ramyaka, Hiranmaya.  Kuru  and  Bhadrasva. In  old  age  Agnidhra  divided  his  kingdom  among  his sons.  Later,  the  portion  given  to  Ketumala  came  to  be known  as  Ketumala.  (Bhagavata,  Skandha  5) . KETUMALA  II.  A  holy  place  in  Jambudvlpa.  (M.B. Vana  Parva,  Chapter  89) . KETUMALA  III.  (See  under  Ketumala  I).  Ketumala is  the  ninth  division  of  Jambudvlpa.  The  people  of  this part  of  the  earth  are  equal  to  gods  (Devas).The  women are  very  beautiful.  In  Mahabharata,  Sabha  Parva  it  is stated  that  Arjuna  conquered  this  land.  Ketumala  is situated  on  the  east  of  Mount  Meru.  In  Mahabharata, Bhisma  Parva,  Chapter  6,  there  is  the  description  of Ketumala. KETUMAN  I.  Ketu  the  Asura  (demon).  (See  under Ketu  I). KETUMAN  II.  A  King  who  was  a  luminary  in  the council  of  Yudhisthira.  He  was  a  warrior  on  the  side  of the  Kauravas  and  a  friend  of  Srutayudha,  the  King  of Kalinga.  It  is  mentioned  in  Mahabharata,  Bhisma  Parva, Chapter  54,  Stanza  77,  that  Bhimasena  killed  this warrior  in  the  battle  of  Bharata. KETUMAN  III.  In  the  Mahabharata,  another  Ketuman who  had  fought  on  the  side  of  Pandavas,  is  stated.  Dhrta- rastra  had  praised  the  valour  of  this  warrior.  (M.B. Drona  Parva,  Chapter  10,  Stanza  44). KETUMAN  IV.  A  palace  in  Dvaraka.  It  is  mentioned in  Mahabharata,  Daksinatya-patha,  Sabha  Parva, Chapter  38,  that  Sudatta,  the  wife  of  Sri  Krsna  lived in  this  palace. KETUMAN  V.  Antapala  (the  guard  of  the  boundary) of  the  west.  At  the  beginning  of  the  creation  of  the world  Brahma  had  appointed  as  guards  of  the  bounda- ries, Sudhanvan  in  the  east,  Saiikhapada  in  the  south, Ketuman  in  the  West  and  Hiranyaromaka  in  the  North. (Agni  Purana,  Chapter  19). KETUMAN  VI.  A  King  of  the  Puru  dynasty.  (See under  Varhs  avail) . KETUMAN  VII.  In  Bhagavata  we  see  a  Ketuman  who was  the  son  of  Dhanvantari,  who  gave  Ayurveda  to  the world. "Who  was  the  deva  who  made  the  Ayurveda  in  days of  old  ?  His  son  was  Ketuman  whose  son  was  Bhlma- ratha."  (Bhagavata,  Skandha  9). KETUMAN  VIII.  Son  of  Ekalavya.  In  Mahabharata, Bhisma  Parva  it  is  mentioned  that  this  King  of  the KETUMATI 408 KHANDAVADAHA forest  tribes  fought  on   the  side  of  Duryodhana  and  was killed  by  Bhlma. KETUMATI.  Mother  of  Prahasta,  a  minister  of  Ravana. Ketumati  had  two  sisters  Sundari  and  Vasudha.  These three  were  daughters  of  a  Gandharva  woman. Giant  Heti,  the  son  of  Brahma  married  Bhaya  and VidyutkeSa  was  born  to  the  couple.  Sukesa  was  born  to Vidyutktia  by  his  wife  Salakatarika.  Three  sons Malyavan,  Sumali  and  Mall  were  born  to  Sukesa  by  his wife  Daivavati.  Sundari,  Ketumati  and  Vasudha  the three  beautiful  sisters  mentioned  above,  were  married by  the  giants  Malyavan,  Sumali  and  Mall  respectively. Thus  Ketumati  became  the  wife  of  Sumali.  To  Sumali and  Ketumati  were  born  ten  sons,  Prahasta,  Akampana, Vikata,  Kalakamukha,  Dhumraksa,  Danda,  Suparsva, Sarhhrada,  Prakvata  and  Bhasakarna  and  four  daughters Veka,  Puspotkata,  Kaikasi  and  Kumbhinasi.  Most  of the  sons  were  ministers  of  Ravana.  (Uttara  Rama- yana ) . KETUSR&GA.  A  King  of  ancient  India.  (M.B.  Adi Parva,  Chapter  1). KETUVARMAN.  A  prince  of  the  country  of  Trigarta. He  was  the  youngest  brother  of  Suryavarma,  the  King of  Trigarta.  When  Arjuna  led  the  sacrificial  horse  of  the horse-sacrifice  of  the  Pandavas,  Ketuvarman  accompani- ed Arjuna  as  a  helper.  (M.B.  Asvamedha  Parva, Chapter  74) . KEVALA.  A  city  of  ancient  India.  It  is  mentioned  in Mahabharata,  Vana  Parva,  Chapter  254,  Stanzas  10 and  1 1  that  Kama  conquered  this  city. KHA.  This  syllable  has  the  meanings  'empty'  and  'organ of  sense'.  (Agni  Purana,  Chapter  348). KHADGA.  A  warrior  of  Skandadeva.  (Mahabharata, Salya  Parva,  Chapter  45,  Stanza  67) . KHADGABAHU.     See  under  Dussasana  II. KHADGI.     See  under   Kalki. KHAGA  I.  A  naga  (serpent)  born  in  the  family  of Kasyapa.  (M.B.  Udyoga  Parva,  Chapter  103). KHAGA  II.  A  synonym  of  Siva.  (M.B.  Anusasana  Parva, Chapter  17,  Stanza  67). KHAGAMA.  A  Brahmana.  In  Mahabharata,  there  is  a story  which  describes  how  this  Brahmin  Khagama changed  another  Brahmin  to  a  serpent  by  cursing  him. The  Brahmin  Khagama  and  Sahasrapat  were  friends. Once  Sahasrapat  made  a  snake  of  grass  and  terrified Khagama  at  Agnihotra  (Burnt  offering  in  the  holy  fire) Khagama  instantly  cursed  Sahasrapat  to  become  a serpent.  Sahasrapat  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  Sahasrapat  roamed  about  in  several countries  in  the  form  of  a  serpent. Once  Pramadvara  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  Sahasrapat.  Instantly  at  the  sight  of  Ruru, Sahasrapat  obtained  his  original  form.  (M.B.  Adi Parva,  Chapter  11). KHAGAMA.  A  King  born  in  the  family  of  Sri  Rama.  He was  the  son  of  Vajranabha  and  the  father  of  Vidhrti. (Bhagavata,  Skandha  10). KHAGODARA.     See  under  Kahoda. KHALI  I.  A  synonym  of  Mahavisnu.  (M.B.  Anusasana Parva,  Chapter  17,  Stanza  43). KHALI  II.  An  Asura  dynasty.  Mention  is  made  in  Maha- bharata, Anusasana  Parva,  Chapter  155,  Stanza  22, that  Vasistha  once  destroyed  an  Asura  dynasty  called Khali,  with  his  effulgence. KHALU.  A  river  of  ancient  India.  (M.B.  Bhisma  Parva, Chapter  9,  Stanza  28). KHANAKA.  A  messenger  sent  by  Vidura,  secretly  to the  Prindavas  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  wax- house  employing  Purocana  to  do  it  on  the  14th  night of  the  dark  lunar  fortnight.  (M.B.  Adi  Parva,  Chapter 147). KHANDAKHANDA.  A  female  attendant  of  Skanda.  In Mahabharata,  Salya  Parva,  Chapter  46,  Stanza  20, mention  is  made  about  this  woman. KHAi^DAPARASU.  Siva.  A  story  occurs  in  Maha- bharata stating  how  Siva  got  this  name.  The  famous Daksa-yaga  (sacrifice  performed  by  Daksa)  was  perform- ed at  a  time  when  the  Nara  Narayanas  were  engaged  in penance  in  Badaryasrama.  Daksa  did  not  invite  his  son- in-law  Siva.  The  angry  Siva  sent  his  trident  against Daksa.  The  trident  destroyed  the  sacrifice  of  Daksa  and then  flew  against  the  breast  of  Narayana  who  was sitting  in  penance  in  Badaryasrama.  By  the  power  of the  trident  the  hair  of  Narayana  became  of  munja  (a grass)  colour.  From  that  day  onwards  Narayana  came to  be  known  by  the  name  Munjakega.  By  a  sound "hum",  the  hermit  Narayana  deviated  the  trident, which  reached  the  hands  of  Siva,  who  got  angry  and approached  Narayana  to  kill  him.  Nara,  who  was  close by  took  an  arrow  and  reciting  spells  over  it,  released  it to  kill  Siva.  Immediately  the  arrow  changed  to  an  axe. Siva  broke  the  axe.  After  this  the  axe  became  the weapon  of  Siva.  In  Mahabharata  Sand  Parva,  Chapter 49,  Stanza  33,  it  is  mentioned  that  this  axe  was  given to  Paras urama  the  disciple  of  Siva.  Thenceforward Siva  got  the  name  Khandaparasu.  (Para'u  means axe).  (Mahabharata,  Santi  Parva,  Chapter  343.  Stan- zas 150-59,  167). KHANDAVADAHA. 1)  Introduction.  Long  ago  a  King  named  Svetaki  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  be- gan 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.  Svetaki  was  grieved  at this  and  performed  penance  to  Siva  for  getting  a priest.  Siva  appeared  before  him  and  pointed  out hermit  Durvasas  as  the  priest.  Svetaki  recommenced  the sacrifice  and  under  the  supervision  of  Durvasas  the sacrifice  was  completed.  But  Fire  god  caught  dysen- tery 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  Brahma  and  complained about  his  disease.  Brahma  said  that  in  the  forest  of Khandava  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  Khandava  forest. KHA1VDAVADAHA 409 The  serpent  Taksaka,  a  friend  of  Indra,  lived  in  this forest  with  his  wife  and  children.  Indra  knew  that  Agni had  come  to  burn  the  Khandava  forest  and  resolved  to save  Taksaka  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 Brahma,  who  told  him  that  the  Nara-Narayanas  would take  birth  in  the  earth  as  Krsna  and  Arjuna  and  that at  that  time  it  would  be  possible  for  fire  to  consume  the forest  Khandava. 2)  Krsna  and  Arjuna  in  the  forest  of  Khandava.     While  the Pandavas    were   living   in  Indraprastha,    once    the   hot season  became  so  unbearable  that  Arjuna  took  Krsna  with him  and  went  to  the  forest  of    Khandava.    While   they were   playing   in    the   river   Yamuna   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   Khandava   forest.    Krsna   and    Arjuna promised  to  help  him  in  this  affair. 3 )  Preparation  of  weapons.     For   the   time  being  Krsna and  Arjuna  were  not  having    sufficient    weapons.  Agni (fire-god)    thought  of  Varuna  (the  God  of  water)  who instantly  appeared.   At  the  request  of  Agni  Varuna  gave Arjuna  the  famous  bow    'Candradhanus'  (Gandiva) ,  a quiver   which   would    never   become   empty   of  arrows and   a   chariot   having   a   flag  with  the  sign  of  monkey and  to  Sri  Krsna  the  weapon  of  the  discus.  Varuna  gave four  white  horses  also  with  gold  chains  round  their  necks for  drawing  the  chariot  of  Arjuna.   With  these  weapons Krsna  and  Arjuna  got  ready  to   help   Agni.    Sri   Krsna became  the  charioteer  of  Arjuna. 4)  Burning   the  forest.     When   Krsna  and  Arjuna  stood ready   Agni    began    to   consume    the  forest.  Krsna  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  Taksaka.     At    this     particular    time Taksaka   had  been  away  at  Kuruksetra.    Asvasena   the son   of    Taksaka   was   writhing    with    heat    and    pain. Seeing  this  his  mother  (wife  of  Taksaka)  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  Asvasena.  But at  the  nick  of  time  Indra  sent  a  storm  and  made  Arjuna swoon    and   Asvasena   was    saved.    So   Arjuna    became furious   and    began  to  cut  down  every  creature  he  saw. Arjuna,  Krsna  and  Agni  together  cursed   Asvasena  that he  would  get  refuge  nowhere. Asvasena  kept  up  his  hatred  of  Arjuna.  In  the  Bharata battle,  Asvasena  got  on  an  arrow  sent  by  Karna  at Arjuna  and  knocked  off  the  crown  of  Arjuna  and  return- ed. But  due  to  the  curse  Karna  did  not  receive  him back. 6)  Deadly  fight.     The   serpents   and    hawks  confronted Arjuna,    who   cut   off   their   heads.    Krsna    killed    the Asuras  with  the  weapon  discus.  Indra  came  to  the battle-field  riding  on  his  elephant  Airavata.  Kala (Time) ,  Kubera,  Skanda,  Asvinidevas  and  all  the  other Devas  (gods) ,  and  Asuras  (demons)  helped  Indra  in  the fight.  But  Krsna  and  Arjuna  came  out  victorious. 7)  The     advent    of  Maya.      Meanwhile     Krsna     and Arjuna  called  Indra  and  told  him   who  they  were    and informed    him   that   Taksaka  had  gone    to  Kuruksetra. Hearing    this    Indra    blessed   Krsna    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  Taksaka  and  ran  to  Krsna 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  Mandapala   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. Mandapala  married  a  bird  called  Jarita.  Four  sons  named Jaritari,    Sarisrkka,  Stambamitra  and  Drona,  were  born to  them.   After   this  Mandapala  left  Jarita  and  her  sons and  went  after  another  woman  Lapita. Feathers  were  not  yet  grown  on  the  body  of  Jarita's four  sons.  The  burning  of  the  forest  began  before  it. Jarita  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 toil.  They  entreated  her  to  fly  away.  Thus  moments  of tears  passed  by.  At  last  Jarita  told  them  crying,  "There is  the  hole  of  a  rat  closeby.  The  rat  had  been  taken away  by  n  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.  Final- ly at  their  request  Jarita  flew  away. Mandapala  thought  of  his  sons.  He  separated  from Lapita,  and  came  to  Agni  and  requested  him  to  save his  sons  and  Jarita.  Agni  consumed  the  forest  and neared  the  birds.  The  young  birds  requested  Agni  to save  them.  Agni  Deva  saved  them.  Mandapala  and Jarita  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  Khandava.  (M.B.  Adi  Parva,  Chapters  233 to  346) . KHASTJAVAPRASTHA.     See  under  Indraprastha. KHAl^DAVAYANA.  Parasurama  gave  all  the  coun- tries conquered  by  him  to  Kasyapa.  Along  with  the  lands he  gave  a  golden  dais  also.  The  group  of  hermits  called Khandavayanas  cut  the  dais  into  pieces  and  shared  them with  the  permission  of  Kasyapa.  (M.B.  Vana  Parva, Chapter  117,  Stanza  13). KHAl^pIKYA.  A  Ksatriya  King.  Kesidhvaja  was  the son  of  his  paternal  uncle.  Both  had  learned  well  the ways  of  union  with  the  divine  life.  Khandikya  had  be- come an  expert  in  Karmayoga  (the  path  of  action)  for becoming  one  with  the  divine  life  whereas  Kesidhvaja tried  to  achieve  oneness  with  divine  life  by  Jnana KHANlNETRA 410 KlCAKA Yoga  ( the  path  of  knowledge  or  spiritual  attainment) . Each  desired  to  subdue  the  other.  Consequently Khandikya  lost  his  kingdom  and  had  to  live  in  a  forest with  his  priest  and  minister.  (Bhagavata,  Skandhas  9 and  13). Kesidhvaja  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 Kesidhvaja  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 Kaseru,  who  sent  the  King  to  the  hermit  Bhrgu.  Hermit Bhrgu  in  his  turn  sent  the  King  to  the  hermit  Sunaka. But  the  matter  did  not  end  there.  The  hermit  Sunaka could  not  dictate  the  atonement  for  the  death  of  the sacrificial  cow.  So  he  sent  the  King  to  Khandikya  who was  living  in  the  forest.  The  moment  Khandikya  saw Kesidhvaja  he  stood  ready  to  kill  him.  But  Kesidhvaja revealed  everything  to  Khandikya,  When  he  under- stood the  situation  Khandikya  told  him  with  sincerity the  rites  given  in  the  Sastras  (Vedangas)  to  atone  the death  of  the  sacrificial  cow. KeSidhvaja  returned  and  completed  the  sacrifice.  The one  item  of  'gift  to  the  teacher'  alone  remained.  So  Kesi- dhvaja came  to  the  forest  again.  Khandikya  raised  the sword  to  cut  him.  Kesidhvaja  said  that  he  had  come  to give  Gurudaksina  to  the  teacher.  Khandikya  repented his  rashness  and  requested  Kesidhvaja  to  tell  him  the ways  of  cutting  himself  asunder  from  the  bonds  of sorrow  and  grief.  Kesidhvaja  advised  him  the  ways  to obtain  eternal  bliss.  (Narada  Purana). KHANlNETRA.  The  eldest  son  of  Vivarhs'a,  a  King of  the  solar  dynasty.  It  is  mentioned  in  Mahabharata. ASvamedha  Parva,  Chapter  4,  that  this  King  was driven  away  from  the  country  as  he  harassed  the people. KHARA  I.  A  giant  (Raksasa) .  Kharaand  Atikaya  were the  rebirths  of  Madhu  and  Kaitabha.  For  details  see under  Kaitabha  and  Atikaya. 1)  Birth    and    genealogy.     Mahabharata     mentions     as follows   about   the   birth   of  this   giant: — Visravas  was born  from  Pulastya  the   son   of  Brahma.   Kubera   was born  from  Visravas.  Kubera  ruled  over  Lanka.  Visravas 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    Puspotkata,     Raka   and MalinI  as  attendants.  They  attended    on   him  faithfully and  Visravas  was  pleased  with  them.  To   Visravas    two sons  named  Ravana  and  Kumbhakarna   were   born   by Puspot'  ata,   Vibhisana   was   born    by   MalinI  and  the twin   sister   and   brother  Surpanakha    and  Khara  were born  by  Raka.    By  and   by  Khara    became   a    famous archer.  Ravana,  Kumbhakarna  and  Vibhisana  perform- ed  penance   to   obtain    boons    and  Khara    and  Surpa- nakha  stayed   with    them   to   serve  them.    (M.B.  Vana Parva,  Chapter  275). 2)  Other    brothers.     Khara     had    two     other     brothers Dusana  and  TriSiras.  (Uttara  Ramayana) . 3)  The  slaughter  of  Khara.     While  Sri   Rama,    Sita   and Laksmana    were  staying  in  the  forest  of  Dandakaranya Surpanakha    the   sister    of  Khara  came  there  once  and tried  to  get  one  of  the  brothers  Sri  Rama  and  Laksmana as   her    husband.  Laksmana    cut  off  her  nose  and  ears. She  went  to  Khara;  Dusana  and  Trisiras  and  lamented before  them.  The  three  of  them  immediately  started with  an  army  of  fourteen  thousand  giants  and  fought with  Rama  and  Laksmana,  who  killed  every  one  of them.  (Valmiki  Ramayana,  Aranyakanda,  Sargas  19 to  30) . KHARA  II.  Another  giant  who  helped  Ravana  in  the battle  between  Rama  and  Ravana. In  Mahabharata,  Vana  Parva,  Chapter  285,  Stanza  2, it  is  said  that  "Parvana,  Patana,  Jambha,  Khara, Krodhavasa,  Hari,  Praruja,  Aruja,  Praghasa  and  others fought  with  Rama. KHARAJA&GHA.  A  female  attendant  of  Skanda.  (M.B. Salya  Parva,  Chapter  46,  Stanza  22) . KHARAKARMl.  A  female  attendant  of  Skanda.  (M.B. Salya  Parva,  Chapter  46,  Stanza  26). KHARI.  A  female  attendant  of  Skanda.  (M.B.  Salya Parva,  Chapter  46,  Stanza  22). KHASA.  A  wife  of  KaSyapa  Prajfipati.  (Visnu  Purana Arhsa  I,  Chapter  15) . KHASA(M).  A  country  in  ancient  India.  (M.B.  Drona Parva,  Chapter  122,  Stanza  41) . KHASlRA.  A  place  situated  on  the  North  East  corner of  Ancient  India.  (M.B.  Bhisma  Parva,  Chapter  9, Stanza  68) . KHATVA&GA. 1)  General  Information.     A  King  of  the  Iksvaku  dynasty, known  by  the  name  Dilipa  also.  Bhagavata    Skandha  9, states    that   Khatvanga   was    the  son  of  the  grandson  of Kalmasapada.   A<maka  was  the  son   of  Kalmasapada, Mulaka    the   son    of  Asmaka  and  Khatvanga  the  son  of Mulaka. Khatvanga  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.  (Bhagavata,  Skandha  2). 2)  Particular  details.     In  Mahabharata  it   is   mentioned that    Khatvanga    was    the   son    of  the   woman  called Ilibila   and    that   he   had    the  name  Dilipa  also.  Khat- vanga  was  one  of  the  sixteen  famous  Kings  of  Bharata. The   sixteen   Kings   were    Marutta,    Suhotra,  Paurava, Sibi,  Sri  Rama,  Bhagiratha,  Khatvanga,  (Dilipa)  Man- dhata,  Yayati,  Ambarlsa,  Sasabindu,  Gaya,  Rantideva, Bharata,  Prthu  and  Parasurama.    Khatvanga  performed one  hundred  sacrifices.  At  the  time  of  sacrifice  he  made golden    roads.    Even    Indra    came  to  the  sacrifice.  The Devas   blessed   Khatvanga    on  that     day.      See   under Dilipa.  (M.B.  Drona  Parva,  Chapter  61). KHILA.  There  is  an  appendix  to  Mahabharata  called Khila.  This  Khila  is  known  as  Harivarhsa  also.  This portion  too  was  written  by  Vyasa. KHYATA.  An  attendant  of  Skanda.  (M.B.  Salya  Parva, Chapter  46,  Stanza  20). KHYATI  I.  A  daughter  of  Prajapati  Daksa.  The  hermit Bhrgu  married  her.  A  daughter  named  Laksmi  and  two sons  named  Dhata  and  Vidhata  were  born  to  Bhrgu  by Khyati.  (Agni  Purana,  Chapter  20) . KHYATI  II.  Daughter  of  Kuru,  who  was  born  of  the family  of  Dhruva.  Six  sons,  Aiiga,  Sumanas,  Svati, Kratu,  Aiigiras,  and  Sibi  were  born  to  Kuru  by  his wife  Agneyi.  (Visnu  Purana,  AnVa  I,  Chapter  13). Khyati  was  a  daughter  born  to  them. KlCAKA.  Brother-in-law  of  Matsya,  king  of  Virata  and son  of  Kekaya,  king  of  the  Sutas, KlKATA 411 KIMPURUSA 1  ^General  information.  To  Kekaya,  king  of  the  Sutas was  born  of  queen  Malavi,  Kicaka  and  other  105  sons younger  to  him  called  Upa-Kicakas.  Their  only  sister was  called  Sudesna.  (Bharata,  Southern  text,  Page 1898).  Kicaka  and  Upa-Kicakas  took  their  birth  from an  aspect  of  Bana,  the  eldest  of  the  Asuras  known  as the  Kalakeyas.  (See  Bharata,  Page  1893).  Matsya,  the Virata  king  wedded  Sudesna;  and  from  that  day  on- wards, the  brothers  too  lived  in  the  Virata  palace.  Kicaka was  the  chieftain  of  Virata's  army,  and  he  had,  many  a time,  defeated  in  war  King  SuSarman  of  Trigarta. (Virata  Parva,  Chapter  25,  Verse  30) . 2)  Kicaka  and  Pdncdli.  During  their  life  incognito, the  Pandavas  lived  in  the  Virata  palace  after  taking up  various  jobs.  Pancall,  under  the  assumed  name Malini,  served  Sudesna.  and  her  daughter  Uttara  as their  chaperon.  Kicaka  fell  in  love  with  Pancall  at first  sight.  But,  Pancall  resisted  all  his  advances.  Then, he  sought  the  help  of  his  sister  Sudesna.  to  bring  round Pancall  to  him  somehow.  Sudesna  asked  Kicaka  to  be ready  on  the  New  Moon  day  with  liquor  and  rice  and promised  to  send  Malini  (Pancall)  to  him.  Ordered by  Sudesna,  she  went  to  Kicaka  with  his  plate  of  food much  against  her  will.  Kicaka  caught  hold  of  her,  but she  ran  when  the  former  caught  her  by  the  hair,  felled her  on  the  floor  and  kicked  her.  A  Raksasa,  who  was deputed  for  Pancali's  security  appeared  on  the  scene  in a  trice  and  felled  Kicaka. 3) .  Kicaka's  Death.  The  very  same  night  with  tears  in her  eyes,  Pancall  told  Bhlma  all  about  the  indecent behaviour.  He  asked  Pancall  to  invite  Kicaka  to  a secret  meeting  at  a  specified  place  the  next  night,  and promised  her  that  he  would  remain  concealed  there and  kill  Kicaka.  Accordingly  Bhlma  concealed  himself the  next  night  in  the  dancing  hall  and,  as  requested  by Pancali,  Kicaka  came  to  the  hall  at  midnight  to  spend a  few  hours  with  Pancall.  Bhlma  was  lying  there  on a  cot,  and  Kicaka,  mistaking  him  for  Pancall  kissed him.  Bhlma  caught  him  in  his  iron  grips  and  crushed  him to  death.  The  next  morning,  it  was  the  fate  of  Kicaka's brothers  to  lament  over  his  death.  The  story  also  was spread  that  Kicaka  was  killed  by  some  Gandharva,  the husband  of  Pancall. The  Upa-Kicakas  removed  the  dead  body  of  their brother  to  the  burning  ghat.  Proclaiming  that  Pancall, who  was  responsible  for  the  death  of  their  brother would  also  be  burnt  to  death  on  the  same  pyre,  the Upa-Kicakas  forcibly  took  her  with  them.  Hearing  the heart-rending  cries  of  Pancall  Bhlma  rushed  to  the  spot and  killed  all  the  Upa-Kicakas  and  saved  Pancall from  death.  In  the  presence  of  the  Virata  king  the cremation  of  Kicaka  and  the  Upa-Kicakas  took  place. (Virata  Parva,  Chapter  13  et  seq) . KlKATA.  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  Kusavarman,  lla- varta,  Brahmavarta,  Aryavarta,  Malaya,  Bhadraketu, Sena,  Indrasprk,  Vidarbha,  Kapi,  Hari,  Antariksa, Prabuddha,  Pippalayana,  Avirhotra,  Dramida,  Camasa and  Karabhajana.  (Bhagavata,  5th  Skandha). KlKATA    (M).     The    country  ruled   by   King  Kikata. The  following  story  is  told  in  Devi  Bhagavata  as  to   how an  ass  in  this  kingdom  attained  heaven. There  was  once  in    Kikata  a  merchant  who  had     an  ass to   carry    his   merchandise.    Once    the   merchant    was returning  home  from  Bhadracala  with  his  ass  loaded with  bundles  of  costly  Rudraksas.  The  old  ass  fell  down dead  on  the  way,  the  weight  of  the  Rudraksa  bundles having  been  too  much  for  it,  and  immediately  it assumed  the  form  of  Siva  and  went  to  Kailasa.  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.  (Devi Bhagavata,  1 1  th  Skandha ) . KILI  (PARROT). 1 )  Origin.     About   the  origin   of  Kilis     ( parrots)    the following  is  stated  in  Canto  14,  Aranya   Kanda    of  the Ramayana. Kasyapa,  the  grandson  of  Brahma  and  son  of  Marici married  the  eight  daughters  of  Daksaprajapati,  one  of them  being  called  Tamra.  Tamra  had  five  daughters called  Kraunci,  Bhasi,  Syeni,  Dhrtarastrl  and  Suki. Sukas  or  Kilis  (parrots)  are  the  offsprings  of  Suki. 2)  Parrots  acquire  talking  faculty.     Lord    Siva   agreed    to beget  a  son  to   kill    Tarakasura,   at    the   request  of  the Devas.  The  coitus  between   Siva    and   ParvatI    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   Siva    to  stop.  But, afraid  of  approaching  Siva  Agni  ran  off  and    hid    him- self 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.  (Kathasaritsagara,  Lavanakalambaka,  Taranga 6  and  Anusasana  Parva,  Chapter  85) . KIMPUNA.     A  river  in   Devaloka.    It  worships  Varuna in  his  assembly.    (Sabha    Parva,  Chapter  9,  Verse  20). KIMPURUSA. 1)  General.  A  King  called  Agnidhra  was  born  in  the dynasty  of  Priyavrata,  son  of  Manu.  He  became  lord of  the  Jambu  island,  and  married  an  apsara  woman named  Purvacitti.  To  them  were  born  nine  sons  called Nabhi,  Kimpurusa,  Hari,  Ilavrta,  Ramyaka,  Hiran- maya,  Kalva,  Bhadrasva  and  Ketumala.  Agnidhra partitioned  the  kingdom  among  the  nine  sons.  The land  Kimpurusa  ruled  over  was  known  as  Kimpurusa or  Kimpurusavarsa.  It  lay  to  the  south  of  Hemakuta mountain.  It  was  here  that  Hanuman  spent  his  last days  worshipping  Sri  Rama. "The  son  of  the  wind  God  (Hanuman)  lives  in  the country  called  Kimpurusavarsa  in  the  worship  of  Sri Rama."  (Bhagavata,  5th  Skandha) . According  to  the  Sabha  Parva  (Chapter  23,  Verses  1,2) Kimpurusavarsa  guarded  by  the  sons  of  Druma  is situated  to  the  north  of  the  Himalayas  facing  the Dhavala  mountain,  and  this  country  was  once  conquer- ed by  Arjuna. KINDAMA 412 KlRTIMAN  I 2)    Other  information. (i)   Kimpurusas   were   the   sons    of   Pulaha    Prajapati. (Adi  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  Ravana,    Kubera    left   behind him  Lanka  and  his  Puspaka  Vimana,    escaped    towards the  north  and  settled  down  on    mount  Gandhamadana with  the  help  of  the  Kimpurusas.  (Vana  Parva,  Chapter 275,  Verse  33) . (v)   Yaksa  women  were    their  mothers.    (Santi    Parva, Chapter  207,  Verse  25). (vi)   They  were  present  at    the   asvamedha   of  Yudhi- sthira.  (Asvamedha  Parva,   Chapter    88,  Verse  37). (vii)      Suka    Brahmarsi     reached     Bharata,    crossing Kimpurusavarsa.     (Santi    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  Pandu  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.  Pandu  could  never have  children  of  his  own  from  his  wives  due  to  this curse.  He  forgot  all  about  the  curse  once,  embraced Madri  and  fell  down  dead.  (Adi  Parva,  Chapter  117). KINDANA  (M).  A  sacred  place  in  Kuruksetra.  A  holy dip  here  is  productive  of  innumerable  auspicious results. KINDATTAKUPA.  A  holy  pond.  He  who  sows gingelly  seeds  in  the  pond  is  redeemed  from  the  three Rnas  (debts)  i.e.  Rsi-Rna  Pitr-Rna  and  Deva-rna.  The first  is  to  be  redeemed  by  Brahmacarya  (celibacy) . the  second  by  house-holder's  life  and  the  third  by yajnas.  (Vana  Parva,  Chapter  88) . KINJAPYA.  A  particular  holy  place  in  Kuruksetra.  A bath  here  is  productive  of  innumerable  auspicious results. KI51KANA.  A  King  born  in  the  lunar  dynasty.  Nam- roci,  Kirikana  and  Vrsni  were  the  three  sons  of  King Mahabhoja.  (Bhagavata,  9th  Skandha) . KI&KARA  I.  A  Raksasa.  Sakti,  the  son  of  Vasistha and  King  Kalmasapada  of  the  solar  dynasty  once quarrelled  with  each  other,  and  the  King  cursed  and turned  Sakti  into  a  Raksasa.  At  this  juncture  Visva- mitra  invoked  Kihkara,  a  Raksasa  attendant  of  his, into  the  body  of  Kalmasapada,  and  induced  by Kinkara,  Kalmasapada  killed  all  the  sons  of  Vasistha. (Adi  Parva,  Chapter  175). KI&KARA  II.  Name  of  Kala's  stick.  It  is  with  this stick  that  Kala  kills  living  beings.  "Like  Kala  who holds  the  stick  Kinkara".  (Karna  Parva,  Chapter  56, Verse  122). KI&KARA  (S).  A  race  of  Raksasas.  After  building the  palace  at  Indraprastha  for  the  Pandavas  Mayasura put  8000  Kiiikaras  for  guarding  the  palace  (Sabha Parva,  Chapter  3) .  These  guards  were  able  to  remove the  palace  from  one  place  to  another.  Yudhisthira,  who started  for  the  north  to  collect  money  is  said  to have   met    the  Kiiikaras   on    the    Himalayas.      (A£va- medhika  Parva,  Chapter  65,  Verse  6). KlJXlKII^lKASRAMA.  A  holy  place.  A  bath  here will  lift  one  to  heaven.  (Anusasana  Parva  Chapter  25, Verse  23) . KINNARA(S).  A  sect  of  Devas  all  of  whom  hold Vinas  in  their  hands.  (Agni  Purana,  Chapter  51 ). K1RATA.  An  urban  region  in  ancient  India.  (Bhisma Parva,  Chapter  2,  Verse  51 ).  » KIRATARJUNlYA.  During  the  life  in  exile  in  the forest  of  the  Pandavas,  Arjuna  performed  penance  to propitiate  Siva  in  the  Himalayas.  Disguised  as  a forest-hunter  Siva  appeared  on  the  scene  and  tested Arjuna's  valour.  Arjuna  won  in  the  test  and  was presented  the  Pa.supata.stra  by  Siva.  The  story  is  told in  Chapter  167  of  the  Vana  Parva.  (See  under Arjuna) . KIRlTl  I.  A  warrior  of  Skanda  deva.  (Salya  Parva, Chapter  45,  Verse  71 ). KIRlTl  II.     A  synonym  of  Arjuna.  (See  under  Arjuna). KIRMlRA.  A  fierce  Raksasa,  brother  of  Baka  and friend  of  Hidimba.  Having  heard  about  the  death  of Baka  at  the  hands  of  Bhlma,  Kirmira  who  was  living in  Kamyaka  forest  planned  a  revenge  against  Bhlma. After  being  defeated  in  the  game  of  dice  the  Pandavas came  to  the  forest,  and  they  confronted  Kirmira.  In the  duel  with  Bhlma,  Kirmira  fell  down  dead.  (Vana Parva,  Chapter  11). KIRTI  I.  Daughter  of  Suka  Brahmarsi,  son  of  Vyasa. Suka  wedded  Pivarl,  the  beautiful  daughter  of  the Pitrs.  Four  sons  named  Krsna,  Gauraprabha,  Bhuri and  Devas  ruta  and  a  daughter  Kirti  were  born  to Suka  and  Pivarl.  Kirti  was  wedded  by  Prince  Arm, 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  Narada, King  Brahmadatta  ultimately  abdicated  the  throne  in favour  of  his  son,  performed  penance  at  Badaryasrama and  attained  salvation.  (Devi  Bhagavata,  1st  Skandha). KlRTI  II.  A  daughter  of  Daksaprajapati.  Svayambhu- va  Manu  wedded  his  own  sister  Satarupa,  and  to  them were  born  two  sons  called  Priyavrata  and  Uttanapada and  two  daughters  called  Prasuti  and  Akuti.  Daksa- prajapati married  Prasuti,  and  they  had  twenty-four daughters  who  were  :  Sraddha,  Laksmi,  Dhrti,  Tusti, Medha,  Pusti,  Kriya,  Buddhi,  Lajja,  Vapus,  Sand, Siddhi,  Kirti,  Khyati,  SatI,  Sambhuti,  Smrti,  Priti, Ksama,  Sannati,  Anasuya,  tJrja,  Svaha,  and  Svadha. The  first  thirteen  of  the  above  twentyfive  girls  were married  by  Dharmadeva.  The  other  eleven  girls  were married  respectively  by  Bhrgu,  Siva,  Marici,  Aiigiras, Pulastya,  Pulaha,  Kratu,  Atri,  Vasistha,  Agni and  Pitrs.  (Visnu  Purana,  Part  1,  Chapter  7). KlRTI  III.  The  Devi  who  is  the  basis  and  cause  of all  fame  and  reputation.  (Vana  Parva,  Chapter  37, Verse  38) . KIRTIDHARMA.  A  Ksatriya  hero,  who  was  a supporter  of  Dharmaputra.  (Drona  Parva,  Chapter 158,  Verse  39). KlRTIMAN  I.  The  first  son  born  to  Vasudeva  and Devakl.  As  a  celestial  voice  had  warned  Kamsa  that the  eighth  son  of  Devakl  would  kill  him  he  had  ordered that  every  child  born  to  her  should  be  taken  to  him. Accordingly  the  first-born  son  of  Devaki  was  taken  to him,  but  was  returned  to  the  parents  as  Kamsa  thought KIRTIMAN  II 413 KISKINDHA that  he  was  not  his  enemy.  He  was  brought  up  under the  name  Klrtiman.  Afterwards  Narada  visited  Karhsa and  explained  to  him  about  his  former  birth,  the object  of  Krsna's  incarnation  etc.  This  information  so angered  Karhsa  that  he  got  Vasudeva  and  Devaki chained  in  prison.  Moreover  he  brought  back  the first-born  son  of  Devaki  and  dashed  him  to  death  on a  stone.  Thus  ended  the  life  of  Klrtiman. KlRTIMAN  II.  Mahavisnu  mentally  created  a  son called  Virajas,  and  Klrtiman  was  his  son.  A  son  called Kardama  was  born  to  Kirtiman.  (Sand  Parva,  Chapter 59,  Verse  90). K-lRTIMAN  III.  A  Visvadeva  (universal  deva). (Anusasana  Parva,  Chapter  91,  Verse  31). KlRTIMUKHA.  A  Siva  gana  born  out  of  the  matted hair  of  Siva  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  Kirtimukha,  he  would meet  with  his  down-fall.  (Padma  Purana,  Uttara Khanda,  Chapter  50) . KlRTISENA.  Son  of  the  brother  of  the  Naga  chief Vasuki.  He  made  a  love-marriage  with  Srutartha daughter  of  a  brahmin,  and  a  child  was  born  to  them. (Kathasaritsagara,  Kathaplthakalambaka) . KlRTISENA.  A  heroine  who  has  firmly  established  her reputation  in  Sanskrit  literature.  An  exceptionally good  woman,  Kirtisena  was  the  daughter  of  a  merchant called  Dhanapala  in  Pataliputra,  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  Kirtisena  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,  Kirtisena  travelled a  long  distance  in  the  forest,  and  at  night  climbed  a tree  and  rested  thereon.  Presently  a  Raksasa  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 RaksasT  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  ill- ness. Kirtisena,  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.  (Kathasaritsagara,  Madana- manjukalambaka,  Taranga  3). KISKINDHA.  An  ancient  kingdom  of  the  monkeys  in South  India.  This  kingdom  is  mentioned  both  in  the Ramayana  and  the  Mahabharata. During  the  Ramayana  period  a  monkey  King  called Rksaraja  was  the  ruler  of  Kiskindha.  He  was  childless. Once  upon  a  time  a  son  called  Bali  was  born  to  Arunl- devi  by  Indra,  and  another  son  called  Sugrlva  was  born to  her  by  Surya.  (See  under  Aruna) .  Both  the  boys were  brought  up  in  the  Asrama  of  sage  Gautama. When  they  grew  up,  Indra  handed  them  over  to  Rksa- raja, and  thus  Bali  and  Sugrlva  came  to  Kiskindha. After  the  death  of  Rksaraja,  Bali  became  King  of  Kis- kindha. and  Sugrlva  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  challeng- ed Varuna.  Varuna  directed  him  to  Himavan,  whose peaks  he  rent  asunder,  and  played  with.  Then  Himavan told  Dundubhi  that  he  was  of  a  peaceful  nature  and that  Bali  would  be  a  match  for  him  (Dundubhi). Accordingly  Dundubhi  fought  with  Bali  and  got  killed. Bali  cast  away  the  corpse  of  Dundubhi.  The  blood oozing  out  from  the  nose  of  Dundubhi  fell  on  the body  of  sage  Mataiiga  who  was  engaged  in  penance  on the  peak  Rsyamuka.  By  means  of  his  divine  powers,  the sage  found  out  the  origin  of  the  blood  contaminating  his body,  and  cursed  that  Bali  would  die  the  moment  he set  foot  on  the  mountain. Dundubhi's  son  Mayavi  was  enraged  at  the  death  of his  father.  He  went  to  Kiskindha  to  take  revenge  on Bali,  but  got  defeated  by  the  latter  in  fighting.  Mayavi took  to  his  heels;  Bali  followed  him,  and  Sugrlva  follow- ed his  brother.  Mayavi  took  refuge  in  a  cave  followed by  Bali,  and  Sugrlva  waited  at  the  mouth  of  cave.  Even after  one  year  neither  Bali  nor  Mayavi  emerged  out  of the  cave,  but  Sugrlva  saw  blood  coming  out  of  the cave  and  heard  Mayavi  roaring.  Taking  it  for  granted that  Bali  was  killed,  Sugrlva  closed  the  mouth  of  the cave,  returned  to  Kiskindha,  and  at  the  instance  of  his subjects  assumed  kingship. But,  Bali  forced  open  the  cave,  hurried  back  to  his kingdom,  and  interpreting  the  action  of  Sugrlva  as one  purposely  done  to  usurp  the  throne,  drove Sugrlva  away  and  took  for  himself  Sugrlva's  wife.  Thus Bali  became  again  King  of  Kiskindha. There  is  a  mountain  called  "Bali-kera-mala" — mountain prohibited  to  Bali — in  the  eastern  region  of  the  former princely  kingdom  of  Travancore.  Is  it  in  any  way  con- nected with  Rsyamukacala  ? Sugrlva  founded  a  new  kingdom  at  Rsyamuka  moun- tain. Mainda,  Dvivida,  Hanuman  and  Jambavan were  the  ministers  of  Sugrlva.  It  was  while  Sugrlva  was thus  living  on  Rsyamukacala  that  Rama  and  Laksmana came  that  way  in  the  course  of  their  search  for  Sita.  In accordance  with  the  agreement  made  between  Sugrlva and  Rama,  the  latter  killed  Bali  and  crowned  Sugrlva as  the  King  of  Kiskindha.  (Valmiki  Ramayana,  Kis- kindha Kanda,  and  Mahabharata,  Vana  Parva,  Chap- ter 280) . During  the  triumphal  tour  of  Sahadeva  in  the  South  he fought  against  Kiskindha,  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."  (Sabha  Parva,  Chapter  31). During  this  period  nothing  was  heard  of  Sugrlva, Hanuman  and  Jambavan  in  Kiskindha.  Might  be Sugrlva  was  no  more.  Hanuman,  after  the  death  of  Sri KISKINDHAGUHA 414 KOLLAVARSA Riima,  lived  in  Gandhamadana  in  Kimpurusavarsa. (Bharata  and  Bhagavata,  10th  Skandha) .  From  the story  of  Prasena  it  may  be  seen  that  Jambavan  left Kiskindha  and  lived  in  another  cave  with  his  sons and  other  relations.  It  was  the  other  two  ministers  of Sugriva,  Mainda  and  Dvivida,  who  were  ruling  Kis- kindha when  Sahadeva  went  there.  The  power  and prestige  of  Kiskindha  had  begun  to  set  by  then,  and  in course  of  time  Kiskindha  ceased  to  exist  but  in  name. KISKINDHAGUHA.  A  mountainous  region  in  Dhavad district  in  South  India.  Certain  scholars  hold  the  view that  this  was  the  actual  Kiskindha. KlTAKA.  A  King  born  from  an  aspect  oftheAsura called  Krodhavasa.  (Adi  Parva,  Chapter  67,  Verse  60). KITAVA  (S) .  An  ancient  tribe  of  people.  They  once visited  Yudhisjhira  with  many  presents.  (Sabha  Parva, Chapter  51,  Verse  12). KOHALA.  A  Brahmin  scholar.  It  is  stated  in  Maha- bharata, Adi  Parva,  Chapter  53,  Stanza  4,  that  this Brahmin  was  present  at  the  'Sarpa  Sattra'  (sacrifice  to kill  serpents)  of  Janamejaya.  Once  Bhaglratha  gave this  hermit  as  alms  one  lakh  of  cows  with  calves.  (M.B. Anusasana  Parva,  Chapter  138,  Stanza  27). KOKA.  (Cakravaka  bird).  Ruddy  Goose.  To  know  the Puranic  story  about  the  origin  of  this  bird  (Ruddy goose)  see  under  'Arayanna'  (Swan) . KOKA.MUKHA.  A  holy  place.  It  is  mentioned  in  Maha- bharata, 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  Ksatriya  King  of  ancient  India.  It is  mentioned  in  Maharbharata,  Sabha  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.  Sabha Parva,  Chapter  27) . KOKAVAKA.  A  country  in  ancient  India.  (M.B. Bhlsma  Parva,  Chapter  9) . KOKILA.     See  under  Dindika. KOKILAKA.  A  warrior  of  Skanda.  (Mahabharata, Salya  Parva,  Chapter  45,  Stanza  73) . KOLAGIRI.  A  mountain  of  South  India.  (Mahabharata Sabha  Parva) .  Sahadeva  conquered  the  people  of  this mountain. KOLAHALA  A  famous  Asura.  In  the  battle  between the  Devas  and  the  Asuras  carried  on  by  Subrahmanya, this  Asura  confronted  Malyavan  and  was  killed.  (Padma Purana;  Part  IV,  Chapter  13). KOLAS' VROPA  ( KOLATTUNADU ) .  After  the  decline of  the  second  Cera  empire  in  Kerala,  several  royal families  such  as  Perumpafappu,  Neduvirippu,  Kolasva- rupa,  Venatu  etc.  came  into  power.  Some  details  regard- ing the  family  of  Kolasvarupa  are  given  below. In  'Kerala  Mahatmya',  it  is  given  that  Paras  urama had  made  a  Soma-Ksatriya,  as  King  of  Cirakkal  or Kolattunadu.  According  to  'Keralotpatti'  it  was  Cera- man  Perumal  who  did  this.  Logan  says  that  Kolasva- rupa came  into  being  from  the  children  born  to  the last  Perumal  of  the  Venatu  family.  In  the  edicts  Vira- raghavapat{aya  or  Jutasasana  no  mention  is  made about  Kolattunadu.  Both  the  families  of  Venatu  and Kolattunadu,  from  very  early  times  had  observed the  customary  rites  of  taint,  pollution,  defilement  etc. It  is  said  in  'Keralamahatmya'  that  Paras  urama  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.  (Malayalam  Era),  i.e.  14th  century  A.D. See  under  Kollavarsa. KOLIKA  (KOKILA) .  This  is  the  name  of  a  rat.  Kokila is  a  character  in  the  story  known  as  Bidalopakhyana, told  by  Narada  to  Dhrtarastra.  Once  a  cat  began  to perform  penance  holding  up  both  of  its  hands,  on  the bank  of  the  Gangfi.  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  Ksa- triya Caste.  A  Brahmin  once  cursed  them  and  made them  Sudras.  (M.B.  Anusasana  Parva,  Chapter  33, Stanza  22). KOLLAGIREYA.  An  ancient  country  in  South  India. It  is  stated  in  Mahabharata,  Asvamedha  Parva,  Chapter 83,  that  Arjuna  conquered  this  country. KOLLAVARSA.  (MALAYALAM  ERA).  Several  opinions have  been  brought  forward  about  the  starting  of  the Malayalam  Era.  There  is  great  controversy  as  to  the causes  of  starting  this  new  era.  The  opinion  of  San- kunni  Menon  is  as  follows.  The  King  Udayamartanda- varma  called  together  at  Quilon,  an  assembly  of  the learned  men  and  astronomers  of  the  -time,  in  Kalivarsa 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  Cihiiam  (August-Septem- ber). This  new  era  commenced  on  the  15th  of  August 825  A.D.  All  the  learned  men  and  scholars  of  the  time welcomed  this  Malayalam  era.  The  neighbouring  king- doms also  recognized  this  new  era.  Reckoning  of  dates based  on  this  Malayalam  Era  is  seen  in  the  'Madura and  Tinnevelly  Stone-edicts  and  copper  edicts.'  On the  fifth  day  of  Cinnarh  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  Malayalam  Era.  The  contro- versy is  not  about  the  starting  of  the  new  Era,  but  the reasons  for  starting  the  new  era. Logan  says  that  the  Malayalam  Era  was  started  in commemoration  of  the  conversion  of  Ceraman  Perumal to  Islam  and  his  pilgrimage  to  Mecca.  But  there  is  im- propriety 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  Saivite  temple.  An- other argument  is  that  a  new  era  was  started  in  memory of  the  exhortation  of  Sri  Saiikaracarya  to  the  Brahmins of  Quilon,  to  do  away  with  the  irregularities  seen  in  the Hindu  religion.  The  period  of  Sankaracarya  has  not yet  been  decided  definitely.  The  opinion  accepted  by scholars  on  this  subject  is  that  of  K.B.  Pathak,  accord- ing to  whom  Saiikaracarya  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  Malaya- KOLLAVARSA 415 KOSALA(S) lam    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  Perumal.  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  Cinnarh (the  first  month).  (Because  in  Malabar  area,  the  era commences  on  the  first  day  of  Kanni.).  Another  opinion that  is  prevalent  is  that  Kollavarsa  was  started  to  com- memorate 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 Sankaravijaya  (the  victory  of  Sarikara)  due  to  the fact  that  the  Brahmins  of  the  north  and  the  south alike  accepted  the  teachings  of  Sankaracarya.  But  it  is difficult  to  believe  that  the  northerners  and  the  souther- ners accepted  the  teachings  of  Sankara.ca.rya  on  a  parti- cular date  and  issued  a  declaration  to  that  effect  and started  a  new  era.  Some  connect  the  starting  of  the New  Era  with  the  'Tiruvonam'  a  grand  festival  of  the Malayalees.  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  Tiru- vonam was  started  to  commemorate  the  journey  of Perumal  to  Mecca.  But  the  conversion  episode  is  more likely  to  be  considered  as  a  blasphemy  and  the  Kings and  people  of  Malayala  land  are  not  likely  to  com- memorate 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  trans- formation of  an  old  era  known  as  Saptarsivatsara ( year  of  the  seven  sages )  or  iSastrasarhvatsara  (scien- tific year)  which  prevailed  throughout  India  and is  still  in  force  in  Ka?'m!ra.  In  A.D.  897  Saptarsi- 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  Kollavarsa.  That is,  at  the  expiry  of  each  century  the  Saptarsivatsara begins  as  one,  two  and  so  on.  But  the  Saptarsivatsara begins  in  the  month  of  Metam  (9th  month)  where- as Kollavarsa  begins  in  Cinnam.  He  explains  this  differ- ence also.  His  opinion  is  that  the  Nambutiri  Brahmins took  some  time  to  reach  the  country  of  Malayala  from North  Indian  countries  and  they  had  been  using  their Saptarsivatsara  up  to  the  time  of  their  arrival  in  Mala- yala and  after  their  arrival  they  adopted  some  slight modifications  in  the  era  according  to  the  requirements of  the  new  settlement,  and  renewed  the  Saptarsivatsara. Gopala  Iyer,  the  great  exponent  of  the  Vedanta philosophy,  says  as  follows  about  Kollavarsa  in  his 'Chronology  of  Ancient  India'  :  "Kaliyuga  and Kollavarsa  commenced  in  B.C.  1176."  But  Kollavarsa is  divided  into  groups  of  recurring  thousands.  This has  a  close  connection  with  Saptarsi  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  Kollavarsa. Princent,  Buchanan  and  Burnell  are  the  three  memo- rable western  scholars  who  have  expressed  their opinions  about  Kollavarsa.  Princent  connected Kollavarsa  with  Paras' urama.  Buchanan  said  that the  Malayalees  have  a  recurring  of  every  millennium. Burnell  has  stated  in  his  book  "South  Indian  Paleo- graphy", that  the  theory  of  recurring  Millennium  is wrong. An  astronomer  who  was  a  contemporary  of  the  King who  established  the  Malayalam  era  has  stated  in  his work  called  'Sankaranarayaniya'  (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. KQtslKANA.  An  ancient  country  of  South  India. ( Mahabharata,  Bhlsma  Parva,  Chapter  9,  Stanza  60).' KOPAVEGA.  A  hermit.  This  hermit  had  served Yudhisthira.  (M.B.  Sabha  Parva,  Chapter  4,  Stanza  16). KOSA.  A  river.  It  is  stated  in  Mahabharata,  Bhlsma Parva,  Chapter  9,  Stanza  27,  that  the  water  of  this river  was  used  for  drinking  by  the  ancient  people  of Bharata. KOSAKARA.     See  under  NiSakara  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  Karhsa.  The famous  wrestlers  of  Karhsa  were  Canura,  Mustika, Kuta,  Sala,  Kosala  and  others. KOSALA. 1 )  General    information.     A    wealthy    and      prosperous country  on  the   banks    of    the   river   Sarayu.    Ayodhya was  the  Capital  of  this   kingdom.    This   city   was    built by  Manu,  the  father  of  Iksvaku.    This   city  was    twelve yojanas  long  with    a    breadth    of  three  yojanas.    It    is understood     from     Valmiki     Ramayana,      Balakanda, Sarga  5  that  during  the  time  of  Dasaratha  this  city   was modified  to  such  an  extent  as  to  be  on  a    par   with   any modern  city. 2)  Other   details.      (1)    Bhlmasena      once     conquered Uttara  Kosala    (north    Kosala).  (M.B.    Sabha     Parva, Chapter  30) . (2)  Sahadeva  during  his    regional    conquest,    subdued Daksina  Kosala  (South  Kosala).    (M.B.    Sabha  Parva, Chapter  31,  Stanza  12). (3)  Sri  Krsna  once  conquered  the  country     of  Kosala. (M.B.  Drona  Parva,  Chapter  21,  Stanza  15). (4)  Abhimanyu,  the  son    of  Arjuna,    killed   the  King of  Kosala  in  the  battle  of  Bharata. (5)  Kama  once  conquered,  this  country  for  Duryodhana. (M.B.  Karna  Parva,  Chapter  8,  Stanza  19) . (6)  During  the  time  of  the  battle    of  Bharata    a    King named   KsemadarsI    ruled   over    Kosala.    (M.B.    Santi Parva,  Chapter  82,  Stanza  6). (7)  At    the   time    of   the   Svayarhvara    (marriage)      of Amba,  Bhlsma   defeated    the    King   of  Kosala.     (M.B. Anusasana  Parva,  Chapter  44,  Stanza    38) . (8)  Arjuna  who  led  the  horse  for   sacrifice      conquered the    country    of  Kosala.     (M.B.     Asvamedha     Parva, Chapter  83). (9)  Those   who   bathe    in    the   holy    bath   of  Rsabha tirtha  in  Kosala,  will  obtain    the    fruits    of  giving  one thousand  cows  as  alms.    (M.B.    Vana    Parva,    Chapter 85,  Stanza  10). KOSALA  (S).  The  Ksatriyas  of  the  country  of  Kosala. These  Kosalas  once  fled  to  the  southern  countries KOSTHAVAN 416 KRATU fearing  Jarasandha.  (M.B.  Sabha    Parva,    Chapter  14, Stanza  27). KOSTHAVAN.  A  mountain.  It  is  stated  in  Maha- bharata, Asvamedha  Parva,  Chapter  43  that  this mountain  was  the  overlord  of  many  other  mountains. KOTARA.  An  attendant  of  Skanda.  (M.B.  Salya  Parva, Chapter  46,  Stanza  14) . KOTARAKA.  A  serpent  born  in  the  family  of  KaSyapa. (M.B.  Udyoga  Parva,  Chapter  103,  Stanza  12). KOTIKASYA  (KOTIKA).  A  King  who  was  the  follow- er of  J  .yadrat  a.  While  the  Pandavas  were  living  in the  Kamyaka  forest  once  they  went  out  leaving  Pancali ;  lone  in  the  hut.  At  that  time  Jayadratha  the  King  of Sindhu,  the  son  of  Vrddhaksatra  came  there  and  saw Pancali.  He  sent  his  follower  Kotikasya  to  entice Pancali,  who  did  not  succumb  to  temptation.  At  last Jayadratha  carried  Pancali  away  by  force. This  Kotikasya  was  the  son  of  Suratha  and  was  the KingofTrigarta  (M.B.  Vana  Parva,  Chapter  265) . KOTILI5IGA.  This  word  was  added  to  the  names  of the  members  of  the  Koturinallur  royal  family.  Especial- ly, Kunjiku^tan  Tampuran  is  denoted  by  the  name 'Kotiliagesvar  '  in  some  of  his  poetic  works.  The  word 'Kotilinga'  is  the  Sanskrit  form  of  the  Dravidian  word Kotuririallur.  This  city  was  the  Capital  of  the  Cera Kings. KOTlSA.  A  serpent  born  in  the  family  of  Vasuki.  (M.B. Adi  Parva,  Chapter  57,  Stanza  5) . KOTITlRTHA.  A  holy  bath.  It  is  mentioned  in  Maha- bharata, Vana  Parva,  Chapter  82,  that  those  who  bathe in  this  holy  bath  will  get  the  fruits  of  performing  the horse  sacrifice. KOTTUVA.  (Yawning,  Gape).  In  Devi  Bhagavata, Skandha  6,  there  is  a  story  explaining  how  the  living beings  began  to  *  awn.  After  getting  boons  from Brahma,  Vrttrasura  swallowed  Indra.  The  Devas  were filled  with  fea  and  approaching  Brhaspati  they  re- presented their  grievance.  According  to  the  instruction of  Brhaspati  the  Devas  caused  Vrttrasura  to  gape. After  opening  the  mouth  he  found  it  difficult  to  shut, and  the  mouth  remained  open.  In  the  meanwhile Indra  jumped  out  of  Vrtra  through  the  mouth.  Gape came  into  existence  from  that  time.  (For  details  see under  the  word  Vrtra. KRAMAJIT.  A  Ksatriya  King  who  was  a  constant follower  of  Dharmaputra.  (M.B.  Sabha  Parva,  Chapter 4,  Stanza  28) . KRAMAPA.  A  son  born  to  Pulaha  by  his  wife  Ksama. Kramapa  had  a  brother  named  Sahisnu.  (Agni  Purana Chapter  20). KRAMAPATHA.  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  Patha)  in  the  Vedas (the  scripture) .  Every  word  in  the  Veda  is  separated from  its  prefixes  and  suffixes.  The  second  step  isKrama- pafcha  or  the  study  of  joining  prefixes  and  suffixes  to each  word  got  by  the  first  step.  Next  step  is  Jatapatha 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  Ghana- patha  is  taught.  In  this  step  the  first  step  of  Padapatha and  the  second  step  of  Krama  patha  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 Pratisakhya.  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  Ksatriya  King.  He  was  the  rebirth  of an  Asura  called  Krodhavasa.  (M.B.  Adi  Parva, Chapter  67,  Stanza  61).  See  under  Jyamagha. KRA'IHA  II.  A  King  defeated  by  Bhimasena  during his  regional  conquest.  (M.B.  Sabha  Parva,  Chapter 30,  Stanza  7). KRATHA  III.  A  hermit.  In  Mahabharata,  Udyoga- Parva,  Chapter  83,  Stanza  27  it  is  stated  that  this hermit  visited  Sri  Krsna  on  his  way  to  Hastinapura. KRATHA  IV.  There  was  a  warrior  named  Kratha  on the  side  of  the  Kauravas.  (M.B.  Drona  Parva,  Chapter 120,  Stanza  10). KRATHA  V.  A  warrior  of  Skandadeva.  (M.B.  Salya Parva,  Chapter  45,  Stanza  70). KRATHA  VI.  AYaksa.  (Demi-God).  When  Garuda reached  the  world  of  Devas  he  had  to  fight  with  this Yaksa.  (M.B.  Adi  Parva,  Chapter  32,  Stanza  18). KRATHA  VII.  An  Asura  (demon).  It  is  stated  in Mahabharata,  Adi  Parva,  Chapter  67  Stanza  57  that this  Asura  was  born  as  King  Suryaksa  on  the  earth  in his  re-birth. KRATHA  VIII.  Name  of  a  son  of  Dhrtarastra.  (M.B. /\di  Parva,  Chapter  116,  Stanza  11). KRATHA  I.  A  f  mous  King  in  Ancient  India.  The following  details  about  this  King  are  found  found in  the  Mahabharata. ( 1 )  He    was    the   rebirth   of  an    Asura  called     Rahu, the  son  of  Sirhhika.     (M.B.    Adi    Parva,   Chapter    67, Stanza  40). (2)  Kratha  attended    the    Svayamvara    (marriage)     of Draupadl.   (M.B.  Adi  Parva,  Chapter  186,  Stanza  15). (3)  Sri  Krsna  defeated  Kratha  at  the  city    of  Jaruthi. (M.B.  Vana  Parva,  Chapter  12,  Stanza  30). (4)  In  the  battle  of  Bharata  this  King  attacked    Abhi- manyu.    (M.B.  Drona  Parva,  Chapter  46,    Stanza   26). (5)  In  the  battle  of  Bharata  Kratha  killed  the  prince  of Kalinga,    and     a      King    from    the-  mountain    killed Kratha.    (M.B.  Kama  Parva,  Chapter  85,  Stanza    15). KRATHA  II.  A  King  of  the  Puru  dynasty.  (M.B.  Adi Parva  Chapter  94,  Stanza  58) . KRATHA  III.  A  captain  of  the  army  of  monkeys. (M.B.  Vana  Parva,  Chapter  283,  Stanza  19). KRATHA  IV.  A  warrior  of  Skanda.  (M.B.  Salya Parva,  Chapter  45,  Stanza  70) . KRATHA  V.     A  famous  serpent.    At    the    time    of  the death    of  Balabhadra    this  serpent  came    there  to  lead his  soul  to  Patala  (nether  world) .  (M.B.  Mausala  Parva, Chapter  4,  Stanza  16). KRATHA  (M).  An  ancient  country  in  India.  It  is mentioned  in  Mahabharata,  Sabha  Parva,  Chapter  21 that  Bhlsmaka  the  King  of  Vidarbha  had  conquered this  country. KRATU. 1)  General  information.  One  of  the  six  mental  sons  of Brahma.  Marici,  Angiras,  Atri,  Pulastya,  Pulaha  and Kratu  were  the  mental  sons  of  Brahma.  (M.B.  Adi Parva,  Chapter  65) .  Kratu  is  described  as  one  of  the 21  Prajapatis  (lords  of  emanation). KRAUNCA I 417 KRMI  I 2)  Some  details.  (1)  It  is  stated  in  Mahabharata,  Adi Parva,  Chapter  65,  Stanza  9,  that  the  hermits  called Balakhilyas  were  the  sons  of  Kratu. (2)  Kratu  was    present    at    the    birth-celebration    of Arjuna.    (M.B.  Adi  Parva,  Chapter  122,    Stanza    52). (3)  Kratu  came  to  save  the  Raksasas  from  the  Raksasa sattra,  (A  great  sacrificial  fire   meant    for  the  Raksasas (giants)  to  jump  into  and  die  by  themselves)  performed by   the   hermit    Parasara.     (M.B.    Adi  Parva,  Chapter 189,  Stanza  9). (4)  Kratu  was  a  luminary  in  the    councils   of  Brahma and  Indra.    (M.B.  Sabha  Parva,  Chapter  7,  Stanza  17) . (5)  Kratu    was    present    at    the   Birth   celebration  of Skandadeva.  (M.B.  Salya  Parva,  Chapter  45,  Stanza  10). (6)  There  is  a  group  of  hermits  called  'Citrasikhandins, of  which   Kratu   is   a   member.     (M.B.    Santi    Parva, Chapter  335,  Stanza  27) . (7)  By  the  blessings  of  Siva,  Kratu  got  a  thousand  sons. (M.B.  Anusasana  Parva,  Chapter  14,  Stanza  87). (8)  Kratu   went    to  visit  Bhisma  who  was  lying  on  the bed    of  arrows  awaiting    death     in    the    beginning   of Uttarayana    of    the   year.     (M.B.    Anusasana    Parva, Chapter  26,  Stanza  4). KRAUNCA  I.  An  Asura.  In  Vamana  Purana,  Chap- ter 57  it  is  mentioned  that  this  Asura  was  killed  by Subrahmanya. KRAUNCA  II.  A  mountain.  There  is  a  story  about  this mountain.  Long  ago  there  lived  an  Asura  named Kraunca.  He  was  leading  a  wicked  life  and  was haughty  and  arrogant.  Once  Agastya  went  to  Kailasa and  worshipped  Siva.  KaveridevI  also  was  standing close  by,  worshipping  Siva.  God  Siva  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  Tirtha  (bath)  on  the earth.  Siva  granted  the  boons.  For  making  the  tirtha Siva  turned  Kaveri  into  a  river  and  placed  her  in  the water-pot  of  Agastya.  As  Agastya  was  returning  from Kailasa  with  Kaveri  in  his  water-pot,  Krauftca  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  Subrahmanya,  the son  of  Siva.  From  that  day  onwards  Krauiica  the  Asura had  been  standing  there  as  a  mountain.  That  mountain was  called  'The  mountain  of  Kraunca.'  (Skanda Purana,  Asura  Kanda). There  is  another  statement  in  Harivarhsa,  Chapter  18, that  the  mountain  Kraunca  was  the  son  of  the  moun- tain Mainaka,  the  son  of  Mena. Subrahmanya  fought  a  terrible  battle  with  the  Asuras. Many  died.  Banasura,  the  son  of  Mahabali,  fled  from the  battlefield  and  hid  himself  inside  the  mountain Kraunca.  Subrahmanya  cleft  the  mountain  into  two with  the  arrow  given  by  Agni  (Fire-god) .  Thus Krauncasura  was  liberated  from  the  curse.  (M.B.  Salya Parva,  Chapter  46) . In  'Meghaduta'  Kalidasa  mentions  about  the  cleavage in  the  mountain  Kraunca.  In  Mahabharata,  Vana Parva,  Chapter  225,  Stanza  33,  mention  is  made  that through  this  cleavage  swans  and  vultures  fly  to  Mahii- meru.  (For  the  story  of  how  Parasurama  cleft  the Kraunca  mountain  see  under  Parasurama). KRAUNCA  III.      (A  kind  of  snipe) .  A  bird. KRAUNCADVIPA.  (ISLAND  OF  KRAUNCA).  One of  the  Saptadvlpas  (seven  islands).  The  seven  islands are  Jambudvipa,  Plaksadvlpa,  Salmalidvlpa,  Kusa- dvipa,  Krauncadvipa,  Sakadvipa  and  Puskaradvipa. (Devi  Bhagavata  Skandha  8).  Krauncadvipa  is  des- cribed as  follows  in  Mahabharata,  Bhisma  Parva,  Chap- ter 12: — In  this  island  there  are  the  mountains  Kraunca, Vamanaka,  Andhakara,  Mainaka,  Govinda,  Nibida,  and Viskambha.  The  various  countries  in  this  island  are Kusala,  Manonuga,  Usna,  Pravaraka,  Andhakaraka, Munidesa,  Dundubhisvana  etc. KRAUMCANISUDANA.  A  holy  place  on  the  banks of  river  Sarasvati.  It  is  mentioned  in  Mahabharata, Vana  Parva,  Chapter  84,  Stanza  160  that  he  who  bathes in  this_  place  would  get  a  Vimana. KRAUNCAPADl.  A  holy  place.  He  who  makes  ob- lations of  balls  of  boiled  rice  in  this  place  will  obtain remission  of  sin  of  Brahmahatya  (sin  incurred  by killing  a  Brahmin) .  (M.B.  Anusasana  Parva,  Chapter 25,  Stanza  42). KRAUNCARUNAVYUHA.  Another  name  of  Kraunca- vyuha  (strategic  disposition  of  an  army).  Dhrsta- dyumna  formed  theKrauncarunavyuha.  (Mahabharata, Bhisma  Parva,  Chapter  50). KRAUNCA VYUHA.  A  strategic  formation  of  the  army in  the  shape  of  Kraunca  bird  (snipe).  In  the  battle of  Bharata,  Bhisma  made  the  formation  of  Kraunca. (M.B.  Bhisma  Parva,  Chapter  75).  The  Kraunca  dis- position has  eight  strategical  positions,  the  face,  eyes, head,  neck,  stomach,  left  flank,  right  flank  and  thighs. In  the  disposition  formed  by  Bhisma,  Drona  stood  at the  face,  Asvatthama  and  Krpa  stood  at  the  eyes, Hardikya  at  the  head  and  Surasena  at  the  neck.  The King  of  Pragjyotisa  stood  at  the  stomach  of  the  form- ation. The  Tusaras,  Yavanas,  Sakas  and  Cupuvas guarded  the  right  flank.  Srtayus  and  Bhurisravas  kept the  thighs. KRAUNCI.  A  daughter  born  to  Kasyapaprajapati  by his  wife  Tamra  the  daughter  of  Daksa.  Five  daughters, KrauncI,  Bhasi,  Syeni,  Dhrtarastri  and  Sukl  were  born of  Tamra.  From  Krauftci,  were  born  the  owls,  the  Bhasas from  Bhasi,  the  hawks  and  vultures  from  Syeni,  the swans  and  ruddy  geese  from  Dhrtarastri  and  Nara,  the mother  of  Vinata  from  Sukl.  (Vf.lmlki  Ramayana, Sarga  14) . KRAVYADA  (S).  A  particular  group  of  the  Manes  or the  deified  ancestors  that  receive  the  souls  of  the deceased.  Mention  is  made  about  the  Kravyadas  in Mahabharata,  Santi  Parva,  Chapter  269,  Stanza  15. KRIYA.  One  of  the  daughters  of  Daksa.  Dharmadeva married  her  and  three  sons  Danda,  Naya  and  Vinaya were  born  to  him  of  Kriya.  (Visnu  Purana,  Arhsa  I, Chapter  7) . KRKA^TEYU.  (KAKSEYU).     One  of  the  ten  sons  whom King  Raudrasva   of  the    Puru   dynasty     begot    of  the Apsaras   called    Mistakes  I.    (Adi    Parva,     Chapter  94 Verse  10). KRMI  I.  A  King  of  the  royal  dynasty  of  Aiiga.  King Uslnara  had  five  wives  named  Nrga,  Nara,  KrmI, Das  a  and  DrsadvatI,  and  of  them  were  born  respective- KRMI  II 418 KRPA  II ly  the  sons  Nrga,  Nara,  Krmi,  Suvrata  and  Sibi.  (Agni Purana,  Chapter  227). KRMI  II.     A  wife  of  Usinara.  (See  under  Krmi  I). KRMI  III.  A  Ksatriya  dynasty.  (Udyoga  Parva, Chapter  74,  Verse  J3). KRMI  IV.  A  river.  (Bhlsma  Parva,  Chapter  9,  Verse  17). KRMIBHOJANA  (M).  One  of  the  twentyeight  hells. (See  Naraka  under  Kala  I) . KRMILA.  A  king  born  in  the  Puru  dynasty.  There  was a  king  in  the  dynasty  called  Bahyasva,  who  had  five sons  called  Srnjaya,  Brhadisu,  Mukula,  Krmila  and Yavmara.  In  later  years  they  became  famous  as  Pan- calas.  (Agni  Purana,  Chapter  278) . KRMlSA.  A  hell  known  as  Krmibhojana  also.  (See under  Kala  I.) KRODHA  I.  A  famous  Asura  born  to  Kasyapa  by  his wife  Kala.  (M.B.  Adi  Parva,  Chapter  65,  Stanza  35). KRODHA  II.  It  is  stated  in  Bhagavata  thatKrodha  was born  from  the  eye-brow  of  Brahma.  There  is  a  story about  this  Krodha  in  the  'Jaimini-Asvamedha  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  Bhargavas  (those born  of  the  family  of  Bhrgu)  would  get  angry  quickly. Now  I  understand  that  it  is  wrong."  Jamadagni  pardon- ed 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  Uncchavrtti at  the  palace  of  Dharma  in  the  presence  of  Sri  Krsna. Thus  Krodha  regained  his  former  form. KRODHAHANTA.  A  famous  Asura.  He  was  born  to Prajapati  Kasyapa  by  his  wife  Kala.  The  notorious Vrtrasura  was  the  brother  of  Krodhahanta.  (M.B.  Adi Parva,  Chapter  65). KRODHANA.  An  attendant  of  Skanda.  (M.B.  Salya Parva,  Chapter  46,  Stanza  6) . KRODHANA.  A  hermit  of  great  importance  in  the palace  of  Indra.  ( Mahabharata,  Sabha  Parva,  Chapter 7,  Stanza  11). KRODHA&ATRU.  A  famous  Asura  who  was  born  to Prajapati  Kasyapa  of  his  wife  Kala.  (M.B.  Adi  Parva, Chapter  65,  Stanza  35). KRODHAVARDHANA.  An  Asura.  In  Mahabharata, Adi  Parva,  Chapter  67,  Stanza  46,  it  is  mentioned  that in  later  ages  this  Asura  was  reborn  under  the  name Dandadhara. KRODHAVASA.  A  follower  of  Indrajit.  In  the  battle between  Ravana  and  Sri  Rama  this  Asura  made  himself invisible  and  attacked  the  monkeys.  By  the  help  of Vibhisana,  who  was  an  expert  in  the  art  of  vanishing, the  monkeys  killed  KrodhavaSa  in  the  battle.  (M.B. Vana  Parva,  Chapter  269). KRODHAVASA.  Wife  of  Prajapati  KaSyapa.  (Valmiki Ramayana,  Aranya  Kanda,  Sarga  14) .  The  Asuras  who were  born  to  Krodhavas'a  are  also  called  Krodhavasas. Most  of  these  Krodhavasas  were  employed  to  guard  the lotus-lake  of  Kubera.  (M.B.  Vana  Parva,  Chapter  154). Bhimasena  once  entered  the  lotus-lake  of  Kubera  and plucked  the  "Saugandhika"  flower.  The  Krodhavasas ran  to  Kubera  to  inform  him  of  this  theft.  It  is  stated in  Mahabharata,  Vana  Parva,  Chapter  285,  Stanza  2 that  these  Krodhavasas  were  present  in  the  army  of Ravana. KROSANA.  A  female  attendant  of  Skanda.  (M.B.  Salya Parva,  Chapter  46,  Stanza  1 7) . KROSTA.  A  son  of  Yadu.  Sahasrada,  Payoda,  Krosta, Nila  and  Ajika  were  the  five  sons  of  Yadu.  (Harivamsa, Chapter  38). KRPA  I.  A  King  in  ancient  India.  He  never  ate  flesh. (Anusasana  Parva,  Chapter  115,  Verse  64). KRPA  II.     (KRPACARYA) . 1).  Genealogy.  Descended  from  Visnu  thus  :  Brahma- Atri — Candra  — Budha  — Pururavas  — Ayus — Nahusa — Yayati  — Puru  — Janamejaya  — Pracinvan  — Pravlra — Namasyu — Vitabhaya — Sundu — Bahuvidha — Sariiyati — Rahovadi  —  Raudrasva  — Matinara  — Santurodha — Dusyanta— Bharata — Suhota — Gala — Garda — Suketu  — Brhatksetra— Hasti — Ajamidha — Nila — Santi— Suganti— Puruja — Arka — BhavyaSva — Pancala — Mudgala.  A  dau- ghter called  Ahalya  was  born  to  Mudgala.  Maharsi  Gau- tama married  her.  To  Gautama  was  born  Satananda,  to him  Satyadhrti,  to  him  Saradvan  and  to  Saradvan  was born  Krpacarya.  The  Puranas  refer  to  the  generation preceding  Gautama  only  in  the  maternal  line.  It  is  said in  verse  2,  Chapter  130  of  the  Adi  Parva,  that  Saradvan was  the  son  of  Gautama.  According  to  Agni  Purana, Bhagavata  etc.  Saradvan,  father  of  Krpa  was  the  son of  the  great-grand  son  of  Gautama  and  grandson  of Satananda.  (Agni  Purana,  Chapter  278) . 2)  Birth  of  Krpa.     Though   born   in  a  family   of  Sages Saradvan  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  Devata   called  Janapadi    to  the    earth  and she  appeared  before  Saradvan  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)  Krpa  in  the  Palace.     One    of  the  attendants   of  King Santanu,  who  had  come  to  the    forest    to   hunt,  saw  the children  and  took  them  to  the  King.  The  King  felt  Krpa (pity)  for   them   and   brought    them   up    in  the  palace and  as  they  were  thus  brought  up    due  to  his  Krpa  they came  to  be  called  Krpa  and  Krpl.  (Adi  Parva,  Chapter 130). 4)  Krpa's  mastery   of  Dhanurveda.     While    living  in  the forest  engaged    in    penance    Saradvan,    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    Krpa    everything contained  in  the  four  branches  of  Dhanurveda   and  the various  usages  in  archery.    Gradually   Krpa   became  an acarya  (master)  in  Dhanurveda.  Not  only  the  Pandavas the  Kauravas,    the   Yadavas   and    the   Vrsnis   but  also kings,  who  came  from    various    regions  of    the    country learned  archery  at  the  feet  of  Krpa.  (Adi  Parva,  Chapter 130,  Verse  23 J. KRPA  II 419 5 )  Krpa  at  the  trial  of  skill    in    archery    of  the  Kauravas  and the  Pandavas.     When  the  training   of  the   Kauravas  and the  Pandavas  in  archery  was   ove^  a  test   was  arranged for  them.  Spectators  crowded    to  see    it.   Drona,  Krpa, Somadatta,    Balhika,   Bhisma   and     Vidura     and  other great  ones  took  their  seats  in    the    stadium.  Arjuna  and Kama  entered  the  arena  for  contest   when   Krpa    inter- vened and  said  that   Arjuna    was    the   youngest  son  of Kunti  but  Kama  should    specify   his  parentage.  At  this Karna  stood  stunned,  and  it  was  then  that  Duryodhana declared  Karna  to  be  the   King   of  Anga.   (Adi   Parva, Chapter  136)'. 6)  Activities  of  Krpa  upto  the  great  war.    (i)      He  attended the   Rajasuya     yajna    of  Yudhisthira.    (Sabha  Parva, Chapter  34,  Verse  8). There  he  acted  as  the  custodian  of  money  and  distri- buted daksinas  (monetary  presents).  (Sabha  Parva, Chapter  35,  Verse  7) . (ii)  It  was  he  who  instructed  the  spies  deputed  by Duryodhana  as  to  how  to  detect  the  Pandavas  during their  life  incognito.  (Virata  Parva,  Chapter  29) .  He also  detailed  to  Duryodhana  the  various  aspects  of politics. (iii )  Krpa  once  told  Duryodhana  that  he  was  powerful enough  to  annihilate  the  Pandava  army  within  two months.  (Virata  Parva,  Chapter  193). 7)  Krpa  in  the  war.  ( i)     On  the    first  day  of  the   war  he fought  with  Brhatksetra.   (Bhisma  Parva,  Chapter  45). (ii)     In  the  fight  with  Cekitana  he  fell   down  and  faint- ed.   (Bhisma  Parva,  Chapter  84,  Verse  31) . (iii)  He  wounded  Satyaki.  (Bhisma  Parva,  Chapter 101,  Verse  40). (iv)  Fought  a  duel  with  Sahadeva.  (Bhisma  Parva, Chapter  110,  Verse  12). (v)  He  fought  with  Arjuna  and  Bhlma.  (Bhisma  Parva, Chapter  113,  Verse  114). (vi)  Fought  with  Dhrstaketu.  (Drona  Parva,  Chapter 14,  Verse  33). (vii)  Fought  with  Vardhaksemi.  (Drona  Parva, Chapter  25,  Verse  41). (viii)  His  flag  floated  in  the  air  and  could  be  seen from  anywhere  in  the  battlefield.  (Drona  Parva, Chapter  '105). (ix)  He  killed  the  body-guards  of  Abhimanyu.  (Drona Parva,  Chapter  42,  Verse  38) . (x)     Fighting  with  Arjuna    he    fainted   and   fell  down. (Drona  Parva,  Chapter  147  Verse  9) . (xi)     During   the    fight  he     ridiculed    Karna.    (Drona Parva,  Chapter  158,  Verse  13). (xii)  He  advised  Asvatthama  to  prevent  Duryodhana from  confronting  Arjuna.  (Drona  Parva,  Chapter  150, Verse  77) . (xiii)      In  the  battle  that  ensued  he   defeated  Sikhandi. (Drona  Parva  Chapter  169,  Verse  39). (xiv)     When  Drona  fell  down   dead  he   fled   from  the battle-field.  (Drona  Parva,  Chapter  193,  Verse  12). (xv)    He  was    defeated     by    Satyaki.      (Drona     Parva, Chapter  20  Verse  53) . (xvi)  He  killed  Suketu,  son  of  Citraketu.  (Karna Parva,  Chapter  54,  Verse  28) . (xvii)  Defeated  Yudhamanyu.  (Karna  Parva,  Chapter 61,  Verse  55). (xviii)  He  killed  the  Kalinda  prince.  (Karna  Parva, Chapter  85,  Verse  6) . KR.SADRATHA (xix)  He  advised  Karna  to  enter  into  a  compromise  with the  Pandavas.  (Salya  Parva,  Chapter  4). (xx)     He  ran  away  from  the  battlefield    to  Dvaipayana lake  (Salya  Parva,  Chapter  30,  Verse  9). (xxi)     Yudhisthira  came  to  the  lake   with  an  army  and Krpa  ran  away  from  there.    (Salya  Parva,    Chapter  30, Verse  60). (xxii)  He  appointed  Asvatthama  chief  of  the  army  on the  suggestion  of  Duryodhana.  (Salya  Parva,  Chapter 65,  Verse  43). (xxiii)     He  fought  during  the   night    along   with  Asva- tthama.   (Sauptika  Parva,  Chapter  5,  Verse  35) . (xxiv)     He  killed  the  soldiers  who  ran    away   from  the Pandava   camp.    (Sauptika    Parva,    Chapter   8,  Verse 106). (xxv)     He    set   fire    to    the    camp    of    the    Pandavas. (Sauptika  Parva,  Chapter  8,  Verse  109). (xxvi)    He  cried  at    the   pitiable   condition    of  Duryo- dhana.  (Sauptika  Parva,  Chapter  9,  Verse  10). (xxvii)   He  went  to    Hastinapura   after    telling   Dhrta- rastra  and   Gandharl    that  both  the  Kauravas  and  the Pandavas  would  be  ruined.    (Stri  Parva,    Chapter    11, Verse  21). 8 ) .  End  of  Krpa.  The  great  war  ended.  Duryodhana and  others  were  killed  and,  when  Dhrtarastra  left  for the  forest  with  Gandhari,  Krpa  desired  to  accompany them.  But,  Dhrtarastra  did  not  permit  it.  Yudhisthira, as  advised  by  Dhrtarastra,  put  up  Krpa  with  him. (Ailramavasika  Parva,  Chapter  16,  Verse  5).  Before  the Pandavas  set  out  on  their  great  journey  Yudhisthira appointed  Krpa  as  the  preceptor  of  Parlksit,  the  son  of Arjuna.  (Mahaprasthana  Parva,  Chapter  1,  Verse  4). During  his  last  days  Krpa  went  into  the  forest  for  penan- ce and  there  he  breathed  his  last.  (Sand  Parva, Chapter  296,  Verse  14) . 9)  Synonyms  for  Krpa.  Acarya,  Acaryasattama,  Bhara- tacarya.  Brahmarsi,  Saradvata,  Saradvataputra, Gautama,  Krpa. KRPI.     (See  Para  2  under  Krpa II) . Later  history.  Krpi  was  brought  up  in  the  palace  of King  Santanu.  She  was  duly  married  by  Dronacarya and  a  son  called  Asvatthama  was  born  to  them.  (Adi Parva,  Chapter  1 30 ) .  Krpi  lamented  very  much  over the  death  of  Drona  in  the  great  war.  (Stri  Parva, Chapter  23,  Verse'33) . The  terms    Saradvati    and    Gautami    are    used   as synonyms  of  Krpi  in  the  Mahabharata. KRSA.  I.  A  friend  of  sage  Srngi.  Since  Kr£ a  underwent a  lot  of  sacrifices  for  the  protection  of  dharma  (righte- ousness) his  body  became  very  Krsa  (lean) .  Hence  he was  called  Krsa.  It  was  Krsa,  who  told  Srngi  about King  Parlksit  who  had  once  thrown  a  dead  snake  round his  (Srngi's)  father's  neck.  (Adi  Parva,  Chapters  41 and  42). KR&A  II.  A  prominent  serpent  born  in  the  Airavata family.  The  serpent  was  reduced  to  ashes  at  the  serpent yajna  of  Janamejaya.  (Adi  Parva,  Chapter  57,  Verse 11). KR.SA  III.  A  great  sage  endowed  with  divine  powers. He  was  also  present  in  the  company  of  sages  who  visit- ed Bhisma  on  his  arrow-bed.  (Anu£asana  Parva, Chapter  26,  Verse  7) . KRSADRATHA.  Son  of  Titiksa,  brother  of  the  famous emperor  Sibi.  (Bhagavata,  9th  Skandha) . KR.SAKA 420 KRSl^A KR.SAKA.  A  naga  born  in  the  Kagyapa  dynasty. (Udyogaparva,  Chapter  106,  Verse  15). KR.SANU.  The  sage  who  stood  guard  over  Soma  at  the Yajiia  conducted  by  sage  Kutsa.  (Rgveda,  Mandala  1, Anuvaka  16,  Sukta  112). KR.SASVA  I.  The  Prajapati  called  Krsas"va  married Jaya  and  Suprabha  the  daughters  of  Daksaprajapati and  to  both  were  born  fifty  sons  each.  All  the  sons  were really  arrows  called  Sarhhara.  Visvamitra,  by  the  power of  penance  made  these  hundred  sons  (arrows)  ofKrsa- £va  his  own.  It  was  these  arrows,  which  Visvamitra gave  to  Sri  Rama  and  Laksmana.  (Vahnlki  Ramayana, Balakanda,  Cantos  21  and  26) . KR.SASVA  II.  A  king  of  the  solar  dynasty.  (Bhagavata, 9th  Skandha). KR.SASVA  III.  A  King  who  served  Yama  in  his  court. (Sabha  Parva,  Chapter  8,  Verse  17). Once  he  came  down  to  earth  in  Indra's  Vimana  to witness  Arjuna,  in  the  company  of  Uttara,  the  Virata prince,  fight  during  the  lifting  of  cows.  (Sabha  Parva, Chapter  56) . KRSEYU.  A  King  born  in  the  Puru  dynasty.  (See  under PURUVAMSA) . KRSlVALA.  An  ancient  sage  who  lived  in  Indra's court.  (Sabha  Parva,  Chapter  7,  Verse  13). KRSNA  (SRI  KRSNA) .     Born  in    the  Yadava    dynasty as  the  son  of  Vasudeva  and  DevakI,  Sri  Krsna    was    the ninth  of  the  ten  incarnations  of  Mahavisnu. ,  i )     Genealogy.     Descended  from  Visnu  thus    : — Brahma — Atri — Candra — Budha — Pururavas — -Ayus — Nahusa — -  Yayati —  Yadu —  Sahasrajit  —  Satajit  —  Hehaya — Dharma — Kunti —  Bhadrasena — Dhanaka  —  Krtavirya —  Kartaviryarjuna    —  Jayadhvaja    •        Talajangha  — Vitihotra —  Ananta  —  Durjaya  —  Yudhajit  —  Sini  - Satyaka — Satyaki  ( Yuyudhana)  — Jaya — Kurd — Anami- tra — Prgni  —  Citraratha  —  Viduratha  —  Sura  —  Sini- bhoja — Hrdlka— Surasena — Vasudeva — Sri  Krsna. Ten    sons   called  Vasudeva,   Devabhaga,    Devas  ravas, Anaka,  Srnjaya,  Kakanlka,    Syamaka,   Vatsa,    Kavuka and  Vasu  were  born    to     King   Surasena     by   his   wife Marisa.  Of  those  ten  sons   Vasudeva   married    DevakI, the  sister  of  Karhsa.  He  had  also  a    second   wife    called Rohini  and  she  was  the  mother  of  Balabhadrarama. 2)  Sri  Krsna' s  former   births.     Owing    to   a     curse     of Varuna,  Kasyapaprajapati     was     born     on    earth    as Vasudeva  and   his   (KaSyapa)    wives  Aditi   and  Surasa were  born  as  Devaki    and  Rohini.    (See  under  Kasyapa and  Aditi).  Like  this  Sri  Krsna  also  had  previous  births. Once  upon    a    time    from    the   heart    of  Brahma  was born  the  Prajapati  called  Dharma,  who  was  very  truth- ful and  wedded  to   righteous   living    according   to    the injunctions  of  the  Vedas.  He  wedded  the  ten   daughters of  Daksaprajapati,  and  four  sons    called    Hari,    Krsna Nara  and  Narayana    were    born    to    him.     Hari    and Krsna  turned  out  to   be   great  Yogins,   and   Nara  and Narayana  ascetics.  Naranarayanas  performed    penance to  please  Brahma   for    a    thousand    years    at    Badarik- asrama   in    the    valley     of  the    Himalayas.    Celestial women,   whom     Indra  had    deputed  to     break    their penance,  approached  them  and  requested  them  to    take them  (celestial  women)  as    their   wives.  Ascetic   Nara- yana who  got   angry   at   the  celestial  women's  request was  about  to  curse   them    when   sage  Nara   intervened and   pacified   him.    Then    sage   Narayana    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  Dvaparayuga  I  will  be incarnating  on  earth  on  behalf  of  the  Devas.  Then  you also  may  be  born  as  princesses.  I  shall  incarnate  as Krsna  in  the  Yadu  dynasty  and  marry  all  of  you. (Bhagavata,  4th  Skandha) . Accordingly  sage  Narayana  was  born  as  Sri  Krsna  in the  Yadu  dynasty,  and  sage  Nara  was  born  as  Arjuna  to be  his  companion. The  curse  of  Bhrgu  the  great  sage  also  contributed  to Mahavisnu's  incarnating  himself  as  Sri  Krsna.  Once in  a  war  which  lasted  for  100  years  between  the  Devas and  the  Asuras  most  of  the  latter  were  killed.  Then Sukra,  preceptor  of  the  Asuras  went  to  Mount Kailasa  to  secure  exceptional  weapons,  and  the  Asuras took  refuge  under  Kavyamata,  the  mother  of  Sukra. Devendra  sought  Mahavisnu's  aid,  and  he  cut  off Kavyamata's  head  with  his  Cakra  (discus).  Bhrgu was  enraged  at  this  killing  of  a  woman.  He  cursed  that Mahavisnu  should  be  born  as  man.  Owing  to  various reasons  like  the  above  Mahavisnu  happened  to  be born  as  man  in  the  Yadava  dynasty,  as  the  son  of Vasudeva.  (Devi  Bhagavata,  5th  Skandha). 3)  Vasudeva' s  wedding.     To  Surasena,  the  Yadava    King of  Mathurapuri  was  born  a   son    called  Vasudeva,    and DevakI  was  born  as  the  grand-daughter  of  Devaka,     the brother   of  Ugrasena,    another   Yadava    King.    DevakI was  the  sister  of  Karhsa.  DevakI  was  given  in    marriage to     Vasudeva     with     a   dowry    of  twelve     bharas    (a particular  weight)    of  gold    and    a      chariot.      Karhsa acted  as  charioteer   in  the  wedding    procession    during which  a  celestial  voice  addressed  Karhsa  as  follows   : — 'Asyah  tvam    astamagarbho     hanta'    (Her    eighth    son will  kill  you) .  As  soon  as  he    heard    the   celestial  voice Karhsa  stood  up  in  the  chariot    ablaze   with    rage.    He caught  hold   of  DevakI    by     her    hair   and    raised    his sword  to  cut  her  throat.  All    the    conciliatory   words  of Vasudeva   failed    to   pacify  Karhsa.    Then     Vasudeva promised  to  hand  over  to  Kamsa  all  the    children    born to  DevakI  immediately    after    their    birth.    Accordingly Kamsa  left  them  alone. 4)  First-born  son  of  Vasudeva.     The     first-born    child  of Vasudeva  was  duly    handed  over    to   Kamsa.  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  DevakI  brought  it  up    under    the name   Klrtiman.  On  one   of  those  days  Narada    visited Karhsa    and    told    him    about    his    previous    life,    the object  of  Krsna's   incarnation    etc.    Then    it    was    that Karhsa  realised  how  fatal  to  him    was  the    existence   of Vasudeva  and  DevakI,  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)  Kamsa's  excitement.     The    information    imparted    by Narada     upset   Kamsa      much.    He    shut    his     father Ugrasena    in    prison  and    himself    became    King.     He deputed    Asuras   like    Pralamba,    Canura,     Trnavarta, Mustika,  Arista,    Kesl;    Dhenuka,    Agha,     Vivida   and Putana  to  harass  the  Yadavas,    the    Andhakas    and    the Vrsnis.  After   the   death   of  Klrtiman,   DevakI,  in  the prison,  delivered  five  sons.    (See  under  Karhsa.    Para    2 for  the  previous  history  of  the  first  six  sons    of  DevakI) . Karhsa  killed  all  the  five  children  also  as  soon    as    they were  born. 421 KRSNA 6)  Birth  of  Sri  Krsna.  The  Asuras  killed  in  the  old Devasura  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  Brahma  who  took  her  to  Siva who  too  could  not  find  a  solution  to  the  problem  posed by  Bhumidevi.  So,  all  of  them  accompanied  by  the Devas  approached  Mahavisnu  and  prayed  for  the redress  of  their  grievance.  Mahavisnu  sent  them  back comforted  by  the  assurance  that  he  would  be  born  as the  son  of  Vasudeva  and  Devaki  to  solve  the  problem. He  also  arranged  the  Devas  to  be  born  as  Gopas  and the  Apsara  women  as  Gopikas  on  earth  for  his assistance. Devaki  conceived  for  the  7th  time,  and  it  was  an  aspect of  Ananta.  Mahavisnu  instructed  Mayadevi  thus  : "You  go  to  the  earth  and  transfer  the  child  in  Devaki's womb  to  that  of  Rohini,  the  second  wife  of  Vasudeva and  after  that,  at  the  very  time  of  my  birth  you should  be  born  as  daughter  of  YaSoda,  wife  of Nandagopa.  You  would  be  worshipped  by  the  world in  various  names  like  Ambika,  Narayani,  Candika, Durga,  Bhadrakall  etc.  The  child  transferred  by  you  to the  womb  of  Rohini  will  become  known  as  Sankarsana, Balabhadra  and  Rama. Accordingly  Mayadevi  transferred  the  child  in  Devaki's womb  to  that  of  Rohini,  and  it  was  given  out  that  the seventh  child  of  Devaki  was  aborted  in  the  womb. Devaki  conceived  for  the  eighth  time,  and  on  Astami day  in  the  month  of  Simha  (Leo,  August-September) when  the  Brahma  stars  were  collected  on  the  same  day was  Sri  Krsna  born.  Mahavisnu  incarnated  himself as  Krsna  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  Devaki  broke  asunder,  and  the  new-born  child spoke  thus  to  Vasudeva  : — "In  Svayambhuva  Manvan- tara  the  Prajapati  called  Sutapas  with  his  wife  Prsni 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  Kasyapa  and  Prsni  as Aditi,  and  I  incarnated  in  the  form  of  Vamana (Dwarf)  as  their  son.  Afterwards  Kasyapa  and  Aditi took  various  births,  and  I  too  took  various  births  as their  son.  Now  also,  Kasyapa  and  Aditi,  are  born  as Vasudeva  and  Devaki.  Just  at  this  time  a  daughter has  been  born  to  Nandagopa  and  Yagoda  at  Gokula. You  shall  take  me  over  there  and  replace  me  with  the child  born  at  Gokula."  After  having  told  Vasudeva the  above  facts  Krsna  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  Krsna,  started  for  Gokula  and  on  his way  the  river  Yamuna  changed  its  course  for  him  to proceed.  The  doors  of  Yasoda's  house  were  open. Owing  to  the  divine  prowess  of  Mayadevi,  the  child  of Yaxoda,  everybody  in  the  house  went  into  deep  sleep. Vasudeva  placed  Krsna  by  the  side  of  YSodaa  and returned  home  with  her  child.  As  soon  as  he  had  thus returned  the  prison-guards  woke  up  and  reported  to Karhsa  about  the  delivery  of  a  child  by  Devaki. Karhsa  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  Kaiiisa  !  thy  prowess  is not  to  be  exhibited  against  women.  Thy  killer  is  born on  earth,  and  search  for  him  everywhere.  (Siva  Purana, Chapter  1). 7)  Colour  of  Sri  Krfna    and  Balabhadrardma.     Sii    Krsna was  dark  in  colour  and  Balabhadra  white.    There    is    a story  in  the  Mahabharata  to  explain    this   difference    in their  colour.  The  Devas  informed  Mahavisnu    of   their decision    to   incarnate    themselves    on    earth     for     the annihilation  of  the  evil  and    cruel    people.     Pleased    at their  decision  Visnu   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 Devaki  and  be    born    as    Krsna   while    the    white    one would     enter   Rohini     and    be   born     as   Balabhadra. Accordingly  Krsna  became  of  the  colour    of  the   cloud (black)  and  Balabhadra  white  in    colour.    (Adi    Parva, Chapter  199,  Verse  31). 8)  The  incidents  during  the  childhood  of  Sri  Krfna. (1)  Putandmoksa    (Salvation     to     Putana).     Putana,       a Raksasi  and  one  of  the  assassins  deputed    by  Karhsa    to search  out  and   kill    Krsna,   went    to     Krsna's     house disguised  as  a  Gopa  woman  and  fed  him  on  her  breasts. But  the  child  extracted  her    life  also   with    her    breast- milk,  and  she  assumed  her  original  form  and  fell    down dead. (2 )  Sakatasura  killed.     Karhsa  next  deputed    the   Asura called    Sakata    to    kill    Krsna.     He    approached     the sleeping  Krsna  in  the  form  of  a  cart   and    raised    great sound.  Krsna  jumped  awake  and  kicked    the    cart  into hundreds  of  pieces.  (See  under  Sakata) . (3)  Killed  Trnavartdsura.  Trnavarta,  son  of  Tarakasura, at  the  behest  of  Karhsa  went  to  Ambadi  in    an    invisible (formless)    manner.    Yasoda    was    then   breast-feeding child    Krsna,   and    the   child   appeared    to     gradually increase  in  weight.  YaSoda  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,   Trna- varta,   in  the  form  of  a  whirl-wind,  rose  up   to    the  sky carrying    Krsna   along   with    him.    Ambadi    (Gokula) was  chokingly  filled  with  clouds  of  dust  :    the    Gopalas cried  out.  But,  Sri  Krsna    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.    Yasoda    hurriedly took  the  child  in  her  hands  and  covered  it   with    kisses. (See  under  Trnavarta). (4)  Naming.     During     this    period     the      famous  sage Garga   visited    Krsna  at    Ambadi,    and   he     informed Vasudeva  and  Devaki  of    the   actual    facts    relating   to Krsna.  The  son  of  Rohini  was  brought    there,    and   the sage  named  him   Rama,    and    Yasoda's     child    Krsna, and  blessed  them.  Thenceforth  Rama  and  Krsna    grew up   in   Ambadi  as    the  apple  of  the  people's   eyes.  ( See under  Garga). (5)  All  the  worlds  in  Krsna's   mouth.     The   Gopikas   once saw  Krsna  eating  mud  and  informed  Yasoda  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. (Bhagavata  10th  Skandha) .  ~ KRSIiJA 422 KRS1SA (6)  Krsna  drags  Ulukhala.  (Mortar).     Ya£oda    was    once breast-feeding  Krsna    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  Krsna  broke  the  milk-pot  by  throwing    a    stone    at it.  Yasoda  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  Krsna  decided  to  oblige  her  and    then  the   first cord  itself  sufficed  to  bind  him  round  the    mortar.    But, Krsna    then    began    running,    dragging     the    mortar behind  him.  Dragging    the   Ulukhala    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 Nalakubara  and   Manigriva,    the    sons   of  Vaisravana, both  of  whom  had  been  cursed   into    the   form  of  trees by  Narada.  (See  under  Nalakubara). (7)  Vatsasura  killed.     Sri   Krsna   and    Balabhadrarama were  one  day,  engaged  in  sports  along  with  the  Gopalas on  the  banks  of  river  Kalindi.  At  that    time  an   Asura sent  by  Karhsa  got  into  the  ranks  of  the  cows    disguised as  a    cow.    Sri    Krsna  understood  it;    Balabhadra   also pointed  out  the  new  'cow'  to  him.  Then  Krsna    leisure- ly 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  Vatsasura. (8)  Baka  killed-     On  another  occasion  Karhsa    deputed Bakasura,  brother  of  Putana.  to  kill  Krsna.  He   assumed the  form  of  a  bird,  and  lay  there  on  the   road   with   his fierce  mouth     wide   open.    The   Gopalas   were    terror- stricken.  But,  Krsna  entered  the  cave-like  mouth    of  the bird      leaving     his   companions     behind.    The     Asura closed  his  mouth,  and    the    Gopalas   cried    out   in   fear and  agony.  But,  Sri   Krsna    stirred    round   and   round within  Baka's  stomach    and   he   was   forced    to    vomit Krsna  out.  Along  with    Krsna   he  vomited    blood  and died.  (See  under  Baka) . (9)  Killed  Aghasura.     Aghasura,    brother   of  Baka    and Putana,  deputed  by  Karhsa  to  kill    Krsna   assumed    the form  of  a  serpent  and    with   its   mouth    opened   like    a cave  lay  on  the  road  used  by   the   Gopalas.  The   stench that  emanated  from  its  mouth  vitiated    the   atmosphere. The  Gopalas  including  Krsna  and   Balabhadra    entered the  serpent's  mouth,  and    immediately    its   entire  body shook  and  it  vomited  blood.   Life   escaped    through    its broken  stomach.  The  Gopalas  came  out  of   it   and    fell down  unconscious.  But,  at  the  very  sight  of  Krsna  they regained  consciousness.  (See  under  Agha ) . (10)  Brahma  placed  in  ridiculous   situation.     On    another occasion  Brahma  saw  Mahavisnu,  in  the    assumed  form of  man,  playing  on  the  banks  of  the  Kalindi  along  with Balabhadra  and  his  companions.  To  test   whether    God possessed  powers   in    the    assumed     form    of  man    also Brahma  carried  away  the  cattle   of  the   Gopalas.     The Gopalas  were    naturally   upset   at   the  disappearance  of their  cows.  After  consoling    them    Krsna    searched    for the  cattle  on  the  heights  of  mount  Govardhana   and    in the  forest.  But,  the  cattle  were    to   be   found    nowhere, and  when  Krsna  returned  to  the  banks   of  the    Kalindi the  Gopalas  too  had  disappeared.  Divining    the    reason for  the  whole  affair  by  his  divine  powers,  Krsna  created both  the  Gopalas  and  the  cows   with  his  divine  powers. One  year  passed  by  thus,  and  one  day  Krsna  and  his companions  with  their  cattle  went  to  the  top  of Govardhana.  Brahma  was  alarmed  to  find  Krsna  with the  artificially  created  Gopalas  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  Visnu.  Moreover,  he  saw  another  Brahma  and Brahmaloka.  Upset  and  alarmed  by  the  whole phenomenon  he  sang  the  praises  of  Mahavisnu  at  which his  illusion  was.  lifted  and  he  saw  the  actual  Krsna,  the Gopalas  and  the  cattle. (11)  Dhenukasura  killed.  There  lived  in  the  Kadali  forest on  the  banks  of  the  Kalindi    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.    Sri   Krsna  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   Gopalas     loudly     cheered    him.    The Asura  rushed  forth  challenging  them  when    Krsna  and Balabhadra  thrashed  him  to    death. (12)  Suppressed  Kaliya.     There  lived  in  Kalindi   a  fierce serpent  called  Kaliya  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  Gopalas  and  their  cattle  drank water  in  the  Kalindi  and  fell    down    dead.  Then  Krsna climbed    a  tree  on  the  banks  of  the   river    and  jumped into  its  waters  and  Kaliya  rushed    forward    to  him  with his  hoods  spread  out.  Krsna  stepped    on  the  hoods  and danced  thereon.  Kaliya  vomited    blood,    got  exhausted and  prayed    to    Krsna  for    mercy.    At  the    instance  of Krsna  the   serpent    with   its   family   emigrated    to    the Ramanaka  island.    (See  under  Kaliya) . (13)  Krfna  swallows  fire.  When  Krsna   came   out  of  the waters  after  having  suppressed  Kaliya  and    taking    with him  the  gem  presented  by  Kaliya,  the    Gopalas  covered Krsna  with  embraces.    People    of  Ambadi    came  to  the banks  of  the  Kalindi  looking  out  for  the  children.  As  the sun  had  set  by  now  the  Yadavas   spent    the  night  there, when  a  wild  fire  enveloped  them,   and    they   cried    out to  Krsna.  Krsna  swallowed   the  entire  fire.    (Bhagavata, 10th  Skandha). (14)  Killed  Pralamba.     While  the  Gopalas  were  playing once   under    the    shade  of  a    giant   peepal    tree   called Bhandiraka  an  Asura    known  as    Pralamba  joined  their games  disguised  as  a     Gopala.    Krsna    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  Srldaman  defeated  Krsna.    Vrsabha  defeat- ed  Bhadrasena  and     Balabhadra    defeated    Pralamba. According  to    the     pledge     Sri   Krsna    carried    on    his shoulders  Srldaman,    Bhadrasena    carried   Vrsabha  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   Gopalas  were  once    again caught  in  wild  fire  at  the  Munja  forest    on  the  banks  of the  Kalindi.    They  cried  out  in   great   fear  when  Krsna 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   Gopalas  were    aston- KRSNA 423 KRSNA ished  to  find  themselves    safe   when    they   opened    their eyes.    (Bhagavata,    10th  Skandha). (16)  Blessed  the  wives    of  Brahmins.     Krsna  and  his  com- panions one  day  travelled  a  long    way   along   the    banks of  the  Kalindl.   They  felt  very  hungry  and   Krsna  advis- ed   them  to  request  for   food    at   brahmin   houses.  They begged    for     food     the   wives    of     brahmins,    and    the wives  happy  at  Krsna's  presence   there,  came  with  food. Krsna  blessed  them.   (Bhagavata,  10th  Skandha). (17)  Theft  of  clothes.     Krsna  once  picked  up  the  clothes of  the  Gopa  women  who  were  bathing  in  the  Kalindi  and climbed  to    the    top  of  a  tree  with  the  clothes  and  play- ed on  his  flute.  The  Gopa  women  came  out  of  the  river and  saluted  Krsna  with  folded  hands.  He  then  returned the  clothes  to  them.    (Bhagavata,  10th  Skandha). (18)  Mount   Govardhana  used   as  Umbrella.     Indra  is  the rain-God.  The  people  of  Ambadi  used  to   perform  yajna every  year  in  favour  of  Indra  for  rain-  fall.  Krsna  oppos- ed the    custom  saying  that  Mount    Govardhana  was  the house-hold  deity  of  the  people   of  Ambadi    and    it  was enough  for  them  to  worship  the   mountain.    The  people of  Ambadi,  therefore,  offered  the  Yajna  they  had  arrang- ed   that   year   for    Indra   to   Govardhana.    Angered  at this  Indra  let  loose  heavy  rains  on    Ambadi.    Krsna  up- rooted 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  Krsna's  kindness    the  people  did not  suffer  any  hardships.  Beaten  at  his  own  game,  Indra sang  the    praises    of  Krsna.    Devasurabhi    (cow   of  the Devas)  came  and  saluted  Krsna    and    anointed  him,  as the  Indra  of  the   Gopalas.   The     Devas   addressed    him 'Govinda'  meaning,  he  who  protects   the  cattle.  (Bhaga- vata, 10th  Skandha). (19)  Nandagopa  abducted  by  Varuna.     Once    after  having observed  Ekadas  ivrata  Nanda  bathed    in  the  river  Kal- indi. At  the  instance  of  Varuna   a   Deva  abducted  and took  him  to  the  abode  of  Varuna.  People  of  Ambadi  were distressed  at  the    disappearance   of  Nandagopa.  Krsna and  Balabhadra  dived  into  the    Kalindi    and  rose  up  at Varunalaya.    Varuna  told  them  that  he    had    abducted Nandagopa  so  that  he   might  see   Visnu  in  person,  and requested    to   be    pardoned.  Meanwhile    the   people  of Ambadi,  who  came  to  Kalindi  saw  all  the  worlds  reflect- ed in  it.  Krsna   and    Rama   returned    to  Ambadi   with their  father,  Nandagopa.    (Bhagavata,  10th  Skandha) . (20)  Rdsakridd.  At  the  advent  of  the   spring  the  melody of  Krsna's  flute  rendered    the   Gopa   women    love-lorn. He  went  to  Vrndavana  with    his    flute,    and    all    the Gopa  women,  both   married    and     unmarried   followed him.  Krsna  made  a  futile    attempt    to  send    them  back to  their  houses.  But,  the   love-sick  Gopa  women  did  not. Suddenly  Krsna  disappeared  from  among  them,  and  the Gopa  women   mad  with   love   roamed    about  Vrndava- na with  Radha  calling   "O  Krsna  !  Krsna  !"   Suddenly Krsna  appeared  before    them.    He  entered    the   waters of  the  Kalindi  with  them  and  satisfied  them.  Sri  Krsna thus    explained   Bhaktiyoga    to    the  world.  (Bhagavata, 10th  Skandha). (2 1 )  Python   swallowed  Nandagopa.  One   day  the  Gopas performed  Mahesvara  Puja    (worship)    in    Devi   forest, and  they  spent  the  night    without  going  to  sleep  on  the banks  of  the  Kalindi.    A  python  from  somewhere  began swallowing  Nandagopa.  Though  the   Gopas   tried  their best  the  snake  did   not    loosen  its   grip   on  Nandagopa. Then  Krsna  gave  it  a  kick  and  the  snake  transformed itself  in  to  a  Deva  called  Sudarsana.  He  was  a  Vidya- dhara,  who  had  been  converted  into  a  python  by  the curse  of  sage  Aiigiras.  (See  under  Sudarsana). (22)  Killed  Aristdsura.    ( Vrsdsura) .  During    this  period Aristasura,  a  follower  of  Kamsa,    came  to  Ambadi  dis- guised as  an  ox,    and    people    got    terror-stricken  at  the sight  of  the  fierce  ox.    Krsna  engaged   himself  in  a  duel with  the  ox  (Arista)  and  killed  it.    (See  under  Arista) . (23)  Killed  Kesi.  Karhsa  then  sent  an  Asura  called  Kesi to  Ambadi.  He   approached    Krsna    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     ;  Krsna   got    the  name Ke^ava  as  he  killed  Kesi.    (Bhagavata,  10th  Skandha). (24)  Killed  Vyomasura.     Vyomasura,   son    of  Mayasura was  the  last  of  the   Asuras    deputed   by    Kamsa    to  kill Krsna.  He  joined  the  company  of  the  Gopas   disguised as  a  goat.  Krsna  dragged  him   into    a   cave    and  killed him  there.  (Bhagavata  10th  Skandha). 9)  Sri  Kr.ma  quits  Ambadi.  When  all  the  attempts  of Kamsa  to  do  away  with  Krsna  failed  he  resorted  to another  trick.  Kamsa  invited  Sri  Krsna  and  Balabhadra, feigning  great  affection,  to  witness  the  dhanur  yajna (worshipping  the  bow)  being  held  at  Mathurapurl,  the capital  of  the  country.  The  invitation  was  sent  through Akrura,  a  great  devotee  of  Krsna.  He  went  to  Ambadi with  a  chariot  and  delivered  to  Krsna  and  Balabhadra Kamsa's  invitation  to  them  for  the  fourteen  days'  dhanur yajna.  The  Gopas  and  Gopis  shed  tears  at  the  prospect of  Krsna  leaving  Ambadi.  But,  Krsna  and  Balabhadra took  leave  of  them  and  started  for  Mathurapurl  in  the chariot  brought  by  Akrura.  On  their  way  to  Mathura they  bathed  in  the  Kalindi  and  when  they  dived  in  its waters  Akrura  saw  the  Visvarupa  (Cosmic  form  of Krsna) .  After  the  bath  they  continued  their  journey when  Akrura  informed  Krsna  in  secret,  about  all  the evil  tactics  of  Kamsa  and  requested  him  to  kill  the latter.  (Bhagavata,  10th  Skandha). 10) .  Rama  and  Krsna  in  Mathurapurl. (1)  Rajakavadha    (the   washerman   is  slain).     Rama  and Krsna   duly   reached    Mathurapurl,  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  Kamsa.  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.    Sri Krsna  thrashed  the  washerman  on  the  spot   and   distri- buted the  clothes   among  the  children   who  had  gather- ed there,  himself  wearing  a  yellow  cloth  from  the  stock and  giving  a  blue  one  to  Balabhadra. (2)  Kancukakdra      (tailor)  .given    salvation.     Nexl,    they saw   a  tailor  who  used  to  stitch  shirts,    turbans  etc.    for Kamsa.  He  presented  costly  shirts  and  turbans  to  Rama and   Krsna.    Krsna  gave  him  salvation  and  distributed the  clothes  to  the  Gopas  with  him. (3)  Suddman  presents  garlands.     Then  Krsna  and  Rama entered   the   house  of  Sudaman  who  gave  them  each  a garland.  Krsna  blessed  him. (4)  Straightened    the    hunch-back     Trivakrd.     Rama    and Krsna  continued  their   walk   when    they   saw  a  female hunch-back  coming  opposite  to  them   with    a  beautiful vessel  filled  with  aiigaraga  (fragrant  things  like  sandal- KRSNA 424 KRSNA wood,  musk  etc.  reduced  into  a  paste  to  be  smeared  on the  body) .  She  told  them  that  she  was  the  maid-in- attendance  of  Karhsa  ;  her  name  was  Trivakra  and  the arigaraga  in  the  vessel  was  for  the  use  of  Karhsa.  She felt  pure  love  for  Krsna  and  gave  him  the  angaraga along  with  the  vessel.  Rama  and  Krsna  smeared  their bodies  with  it.  Krsna  stepped  on  her  feet  and  with  his right  hand  raised  her  chin  upwards  and  she  was  cured of  her  hunch.  Her  love  for  Krsna  knew  no  bounds  and she  begged  him  to  spend  the  night  in  her  house.  Krsna promised  to  oblige  her  on  another  occasion  and  conti- nued the  walk. (5)  Krsna  broke  the  bow.     Rama    and   Krsna   continued their   walk    into   the  Yajna    hall  of  Karhsa.  A  big  bow was  seen    there,    and   Krsna  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  Karhsa  to take  him  and  Rama  into  custody.  They  again  continued their  walk.  The   sun   set,  and  though  they  lay  down  to sleep  thoughts   about   the  underhand  dealings  of  Karhsa kept  them  sleepless. (6)  Krsna  killed   the  fierce  elephant.     That    night    Krsna dreamt  many  an  inauspicious  dream.  The  next  morning Karhsa    set    up  an  arena  for  pugilistic  combats.  Yadava chiefs  like  Nandagopa,  many  other  important  persons  in Mathura  and  Karhsa  took  their  seats  on  the  dais.  Famous pugilists  like  Canura,  Mustika,  Kuta,  Sala  and    Kosala also    entered    the  scene.  Kamsa  had  stationed   a  fierce elephant  called    Kuvalayapida   on  the  way  Rama  and Krsna    had    to   take    to   enter   the   arena  for  pugilistic competition.    The   mahout    prompted    the   elephant  to catch  hold    of  Krsna,  and  in  the  fight  that  ensued   with the   animal  Krsna    killed    it  and  gave  one  tusk  of  it  to Rama.    Krsna   beat    the  mahout  also  to  death  with  the tusk.  After  this  they  entered  the  scene. (7)  Karhsa   killed.     The   pugilistic   competition  started. Canura   fought   against    Krsna    and     Mustika    against Rama  and  both  Canura  and  Mustika  were  killed.  Rama and    Krsna  killed  three  other  famous  pugilists  too,  who confronted    them    following   the   death    of  Canura  and Mustika.    Thereupon  the   remaining  pugilists  ran  away into  the  forest.  Karhsa,  burning  with  anger,  jumped  up from    his  seat    roaring,    "Annihilate    the  Gopalas,   kill Nandgopa,  drown  Ugrasena,  the  friend  of  our  enemies, in    the   Kalindl"    etc.    Responding  to  Karhsa's  war-cry Sri  Krsna  jumped  into  the  former's  sofa  and  pushed  him down.   Krsna   jumped    on    to  the  back   of  Kamsa  and killed    him.    Balabhadra  killed    with    his  iron   club  the eight  brothers  of  Karhsa  who  rushed  against  Krsna.  After consoling    the  women,    who  lamented  over  the  death  of Karhsa  and  others   Sri  Krsna  got  their  dead  bodies  duly cremated.   Rama   and  Krsna    released    Vasudeva   and Devaki   and   Ugrasena  immediately  from  prison.  Ugra- sena  was  crowned  King   of  Mathura. (8)  Farewell   to    the  people  of  Ambadi.     Rama  and  Krsna saluted  Nandagopa  and  Yasoda,  and  entrusted  to   them their    clothes   and   bows    for  safe  custody.  Then  saying that    they    would   return   after  strengthening  the  Yadu dynasty,    Rama   and    Krsna  sent  their  parents  and   the other  Gopas  home.    (Bhagavata,  10th  Skandha). 1 1 )   Education  of  Rama  and  Krsna. (1 )  After  bidding  adieu  to  the  people  of  Ambadi,  Vasu- deva, on  the  advice  of  sage  Garga  sent  Rama  and Krsna  for  their  studies  to  the  As  rama  of  the  great  sage Sandlpani.  During  their  education  at  the  Asrama  Krsna and  Kucela  became  intimate  friends.  One  day,  at  the  in- stance of  the  wife  of  their  preceptor,  Krsna  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  precep- tor brought  them  back  from  the  forest.  Krsna  learned the  sixty-four  arts  and  dhanurveda  (science  of  archery) at  the  feet  of  Sandlpani.  (Bharata,  Southern  Text, Page  802  ;  Sabha  Parva,  Chapter  38) . (2)  Gurudaksina  (Preceptor 's  fees) .  When  Rama  and Krsna  completed  their  studies  they  asked  the  precep- tor 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  Prabhasa  tlrtha.  Accordingly Rama  and  Krsna  went  in  their  chariot  to  Varuna  at  the sea  coast.  Varuna  told  them  that  it  was  the  Asura called  Pancajana,  who  lived  in  the  sea  in  the  form  of a  conch,  who  had  killed  their  preceptor's  son.  Sri Krsna  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 Pancajanya,  Rama  and  Krsna  went  to  Yama's  abode, who  on  being  told  about  the  object  of  their  visit  return- ed the  child  to  Rama  and  Krsna.  They  presented  the child  to  their  preceptor.  He  blessed  them  and  they returned  to  Mathurapuri. 1 2 )  Upto  Krsna' s  return  to  Dvaraka. ( 1 )  Message  through  Uddhava.     Rama    and    Krsna   who returned  to  Mathurapuri  after  their  studies    at   Sandi- pani's  Asrama    thought    about  the  people  of  Ambadi. It  was  a  long  time  since  they  had  heard  about  them.  So Krsna    sent    a    massage      to   Ambadi  by     his   minis- ter   Uddhava.    After    duly      delivering    the     message Uddhava  stayed  at  Ambadi  four  or    five   months   after which    he  returned  to  Mathura  with  the  presents  given to  Krsna  by  Nandagopa,  Yagoda  and  the  other  Gopas. (2)  Visited  Trivakra.     Krsna  had  promised  to  visit   the house  of  Trivakra  at  the   time   he   cured    her    of    her hunch,  and  she  had  been  for  long    awaiting  Krsna.  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    Pandavas.     By     this    time Pandu   had    died.    The   Pandavas   and  Kunti,  sister  of Krsna's    father    were  living  at  Hastinapura  along  with the  Kauravas.  They  were  victims  to  all  sorts  of  miseries. Hearing  about  the  sad  plight  of  the  Pandavas  Krsna deputed   Akrura  to  Hastinapura  to  enquire  about  them. Kuntldevi,  with  tears  in  her  eyes,    told   Akrura   about the   injustice   being   done   against  the  Pandavas  by  the Kauravas  and  the  continuous  attempts  being  made  to  kill Bhima.  Akrura  visited  important  persons    like   Vidura, Dhrtarastra  etc.  Akrura  exhorted  Dhrtarastra,  who  had succeeded  Pandu  as  King,  to  mete  out  equal  justice    to Kauravas  as  well  as  to  the  Pandavas.   Akrura   returned to   Mathura  and  gave  a  report  to  Krsna  about  his  visit to  the  Pandavas. (4)  The  jarasandha  war.     Asti    and    Prapti,    wives    of Karhsa  complained  about  the  killing   of  their   husband by  Krsna  to  their  father  Jarasandha,  King  of  Magadha. Jarasandha,   aided   by   such    famous    Kings  as    Salva, Kaliiiga,    Cediraja,  Dantavaktra  and  Sisupala  besieged Mathurapuri  with  a   big   army.    Yadava    leaders    like Krsna,  Balabhadra,  Uddhava,  Akrura  and  Krtavarman met    the    enemies   in   battle    in  which  many  kings  got KRS1VA 425 KRStfA  I killed.  Balabhadra  met  Jarasandha  in  duel,  but  let  him off  on  the  request  of  Krsna.  But,  Jarasandha,  supported by  Banasura  and  others  besieged  Mathura  again  and again.  When  Balabhadra  attempted  to  kill  Jarasandha, a  celestial  voice  declared  that  it  was  not  possible  for the  former  to  kill  Jarasandha,  and  the  war,  therefore, ended  for  the  time  being. (5)  Krftia  and  Balabhadra  meet  Parasurama.      The  conti- nuous war  with  Jarasandha  reduced    the   financial   re- sources   of  the  Yadavas  and  to  replenish  their  treasury Sri  Krsna  and  Balabhadra  started  for  mount  Gomantaka the    repository    of   gems    and    on    their  way  they  saw Parasurama  engaged  in  penance  under   a   peepal    tree. Parasurama  told  them  that  there  was  a  kingdom  at   the foot   of  the  Gomantaka  called  Karavira  ruled  by  King Srgalavasudeva  and  advised  them  to  kill  him  and  collect enough    money  and  gems.  Krsna  and   Balabhadra   did so  and  reached  Pravarsanagiri  with  money  and  gems  so collected.    There   Garuda   brought    back  to  Krsna  his crown  which  had  been,  sometime  back,  stolen  away   by Banasura.  Krsna  and  Rama  returned  to  Mathurapuri. Since  Srgalavasudeva  had    been   killed    by   Krsna  and Rama,  Jarasandha  attacked  Mathurapuri  again,  for  the eighteenth  time.  Though  during  all  the  wars  Jarasandha was   defeated,  by  that  time  the  Yadava  power  had  been weakened  much  and  so   Krsna   ultimately   decided    to leave  Mathura  and  found  another  kingdom  somewhere else.    Krsna   had    two  reasons  to  come  to  this  decision. Firstly,  Jarasandha  was  the   father-in-law   of  his   uncle Kamsa.    Next,    it   was  Jarasandha's  object  to  conquer Mathurapuri  for  Kariisa's  sons.  Taking  into  considera- tion the  above  two  objects  of  Jarasandha,    Krsna   and Rama   voluntarily    quitted    Mathura  with  the  Yadavas and  went  and  lived  in  the  city  built  for  them  by  VisVa- karman  on  an  island  called  Dvaraka  in  the  western  sea. (See  under  Kugasthali) .  (Bhagavata,  10th  Skandha). 13)  Krfna  killed  Kalayavana.     King  Kalayavana  wanted to  conquer  Mathurapuri  for  which  purpose  he  performed penance  and  secured  from  Siva  the  boon  that    none   of the   Yadavas   would    be   able    to  kill  him.  Krsna  had shifted  to  Dvaraka,  somewhat  dejected  by    the    thought that    Kalayavana    could   not   be    killed  because  of  the protection  accorded  by  Siva's  boon. Another  thing  also  happened     at  this    juncture.    King Mucukunda,  son  of  Mandhata  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. Kalayavana  approached  Krsna  to  kill  him  and  the latter,  pretending  to  be  in  fear  of  Kalayavana,  ran before  him.  Kalayavana  followed  Krsna,  who  entered the  cave  where  Mucukunda  was  sleeping  and  he  followed Krsna  into  the  cave  also.  Kalayavana,  mistaking Mucukunda  for  Krsna,  kicked  him  violently  whereupon he  jumped  up  from  sleep  and  looked  at  Kalayavana, who  was  reduced  to  ashes.  Then  Krsna  appeared  before Mucukunda.  who  praised  the  former.  On  the  advice  of Krsna  he  performed  penance  at  Badarikas  rama  and attained  salvation.  (Bhagavata,  10th  Skandha). 14)  Sri  Krfna  escaped  from  fire.     Balabhadra  and    Krsna started  for  Dvaraka  carrying  all   the   riches  of  Kalaya- vana.   They   met  Jarasandha  on  their  way  and  took  to their  heels.  Jarasandha  followed  them  to  the  heights   of Mount  Pravarsana  where  they  disappeared.  Jarasandha set  fire  to  the  four  sides  of  the    mountain   when    Rama and   Krsna   escaped    secretly  from  the  fire  to  Dvaraka. Jarasandha  returned  to  Magadha    believing   that   both his  antagonists  were  burned  to  death.   (Bhagavata,  10th Skandha) . 15)  Wedding  of  Rama  and  Krsna. (1)  Balabhadra-Revatl.     Balabhadra     married      Revati, daughter   of  King   Anarta  of  Kusasthali,  former  name of  Dvaraka. (2)  Krsna-RukminL     King  Bhlsmaka  of   Vidarbha   had five    sons    the    eldest  of  whom    was  Rukmi.  His  sixth child  was  a  daughter  and    she    was    named    Rukminl. Stories  about  Krsna  kindled  in  Rukmim  love  for    him. Rukmi,  who  hated  Krsna,  wanted  to  give  his    sister   in marriage  to  Sisupala.  Rukminl  sent  through  a  brahmin a  message  about    the  affair  to  Dvaraka.  On  the  day  of Rukmini's  Svayamvara  Rama  and  Krsna  also  went     to Kundinapuri,    capital    of  Vidarbha.  and  Krsna.  in  the presence   of  all   Kings,   carried   Rukminl    away  in  his chariot.  The   Kings    who,     under    the    leadership    of Rukmi,    attacked    Krsna    were    routed.     A  son  called Pradyumna  was  born  to  Krsna  by  Rukminl.   (See  under Pradyumna) . (3)  Krsna-Jdmbavati.     Prasena,  brother  of  the   Yadava King  Satrajit,  went  ahunting  wearing  on  him  the   gem called  Syamantaka  presented  to  the  latter  by    the    Sun- god.    Jambavan    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  Krsna   who   had    killed and   stolen  the  gem.  Krsna  searched  for  the  gem  in  the forest  and  found  it  out  in  the    cave    of  Jambavan.     In the    duel    that   ensued    between  Jambavan  and  Krsna the  former  was  defeated.  He    recognised   Krsna    to  be the     Lord,    and    presented   Syamantaka    and    also  his daughter  JambavatI    to    Krsna    and    JambavatI    thus became  Krsna's  wife.  (See  under  Syamantaka) . (4)  Sri  Kr$na-Satyabhdma.     Sri  Krsna  returned    Syaman- taka to  Satrajit  and  he,  in  return,    gave  his   daughter Satyabhama   in    marriage  to  Krsna.  Though  Syaman- taka was  given  to  Krsna  by  way  of  dowry  he    did    not accept  it.   (Bhagavata,  1  Oth  Skandha) . (5)  Sri  Kr$na-Kdlindi.     The  happy  news  that  the  Panda- vas  had  escaped  from  the  lac  palace  and  were  living  at Khandavaprastha  took  some  time  to  reach  Krsna,   who had    been   pained    to   know    that  they  were  burned  to death  in  the  palace.  As  soon  as    Krsna   knew  that    the Pandavas   were    safe   at    Khandavaprastha  he  went  to them  along  with  Yadava  chiefs  like  Satyaki  and  others. It  was  then   that  the  fire-god  Vahni,  requested   Arjuna for  the  Khandava  forest  for  his  food   and   Arjuna    con- sented   to  it.  It  was  Krsna  who  drove  Arjuna's  chariot in  his  fight  with  Indra  at  the  burning  of  the   forest   by Agnideva.     (See  under  Khandavadaha) .  Arjuna  saved Maya  from  the  Khandava  fire  and  Maya,  in  return  for the    kindness,  built  a  palace  for  the  Pandavas  at  Indra- prastha.  Krsna  also  lived  there  for    a   few  days.    One day    while    Krsna    was    strolling   on   the  banks  of  the Kalindi  in  the  company  of  Arjuna  they  saw  a   woman, who    told    them    that    her  name  was  Kalindi  and  that KRSISA  I 426 KRSISA  I she  would  marry  none  but  Krsna.  Krsna  then  took  her as  his  wife.  (See  under  Kalindi).  After  staying  at Indraprastha  for  three  or  four  months  Krsna  returned to  Dvaraka  with  Kalindi.  (Bhagavata,  10th  Skandha). (6)  Sri  Krsna-Mitravindd.  The  King  of  AvantI  had married  Rajadhidevi,  sister  of  Krsna's  father  and  they had  two  sons  called  Vinda  and  Anuvinda  and  a daughter  Mitravinda,  who  had  fixed  in  her  mind Krsna  as  her  husband.  Krsna,  who  was  present  at  her Svayarhvara  carried  her  off  on  his  chariot  to  Dvaraka. 1 7 )  Sri  Krsna-Satyd.  King  Nagnajit  of  Kosala,  father  of Satya,  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  Krsna  went  to  Kosala  and  Krsna  assumed seven  forms  and  tied  down  the  oxen  with  cords.  The seven  oxen  at  once  fell  down.  Krsna  took  Satya  for  his wife. (8)  Sri     Krsna-Kaikeyi     (Bhadra).      Krsna        married Kaikeyi,  the  daughter  of   Srutakirti,    sister   of  Krsna's father. (9)  Sri  Krsna-Laksmana.     Laksmana,  daughter   of  King of  Madra     chose  Krsna    at   her    Svayarhvara   and    she became  Krsna's  wife. (10)  Krsna-i6QOO  women.     Brahma  had  given  the   boon to  the  16000  daughters  of  Narakasura  in  their   previous birth  that  Visnu  would  marry  them  in  their  next  birth. While  even  the   Devas   were   suffering   on   account   of Narakasura,  Sri  Krsna  along  with  Satyabhama  mounted Garuda,   went       to      Pragjyotisa,      the     kingdom    of Narakasura,  defeated    him   in    fight   and   released    his 16000   daughters   from   captivity.    He     returned   with them  to  Dvaraka,  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  Narakasura) . 16)  Krsna's    16008    wives.    The     eight    women,      i.e. Rukmini,  Jambavati,    Satyabhama,    Kalindi,      Mitra- vinda, Satya,  Kaikeyi  (Bhadra)  Laksmana  and  the  16000 daughters   of  Narakasura    constituted   Krsna's   harem. (The  16000  daughters  of  Narakasura  are  not  mentioned by  name  in    the   Puranas).     (See   under   Sudatta   and Ketuman  IV.) 17)  Gave     Salvation      to     Ghantdkarnas.     Ghanta      and Kama  were  two  demon  brothers.  Krsna    met   them   at Badarikasrama  where  he  had   gone   after   his   marriage with  Rukmini,  to  perform  penance  to  Siva  for   a    child. Krsna  offered    salvation    to    the    two   demon   brothers, Ghanta  and  Kama, 18)  Fight  between  Krsna  and  Arjuna.  (See  under  Galava) . 19)  Killed  Murdsura.     (See  under  Mura ). 20)  Killed  Narakasura.    (See  under  Naraka). 21)  Plucked  away  Parijata.     During   the   period   when Narakasura  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  Devamata,  Indra    sought Krsna's  help  to  suppress  the  Asura.  Krsna    along    with Satyabhama,   mounted   Garuda,    went   and    killed    the Asura  and  restored  the    royal   umbrella    to   Indra   and the  ear-rings  to  Aditi.  On  their  way  back  home   Krsna, as  desired  by   Satyabhama,    plucked   by   its    roots    the Parijata  from  Devaloka  at  which    Indra   fought   Krsna, but  got  defeated.  The  Parijata  was  brought  to  Dvaraka and  planted    in    front   of  Satyabhama's   palace.    It   is Stated  that  Parijata  was  thus   brought   and   planted   by Krsna  to  alleviate  the  grief  caused  to  Satyabhama  by the  return  by  Krsna  of  Syamantaka  to  Satrajit. (Bhagavata,  10th  Skandha). 22 )  Krsna's  sons  and  grand-children.     Ten  sons  were   born to  each    of  the    eight   chief  wives — from   Rukminl    to Laksmana — of  Krsna.    Names    of    the    chief     among those  eighty  sons  are  given  below. (1)  Of  Rukminl — Pradyumna,    Carudeksna,    Sudeksna, Carudeha,    Sucaru,     Carugupta,     Bhadiacaru,     Caru- candra,  Aticaru,  Ca.ru. (2)  Of  JambavatI — Samba,  Sumitra. (3)  Of  Satyabhama  —  Bhanu,    Subhanu,     Svarbhanu, Prabhanu,    Bhanuman,     Candrabhanu,     Brhadbhanu, Havirbhanu,  Sribhanu,  Pratibhanu. (4)  Of  Kalindi—  Sruta. (5)  Of  Mitravinda — Vrkaharhsa. (6)  Of  Satya — Bhanucandra. (7)  Of  Bhadra — Sarigramacitta. (8)  Of  Laksmana — Praghosa. A  daughter  called  Rukmavati  was  born  to  Rukmi, brother  of  Rukminl.  Pradyumna  married  Rukmavati and  Aniruddha  was  their  son.  It  was  this  Aniruddha, who  wedded  Usa.  Carumati,  the  daughter  of  Rukminl was  married  by  the  son  of  Krtavarman.  (Bhagavata, 10th  Skandha). 23)  Krsna  tested  Rukmini    While    Sri    Krsna    was    once having  a  chat  with  Rukmini  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 Dvaraka  and  that  he  would  only  be    really   glad   if  she married   some    other    powerful    King.  Krsna  had    not completed   his    sentences   when   Rukmini    fell      down unconscious.  Krsna    then    consoled    her.     (Bhagavata, 10th  Skandha)." 24)  Krsna  fought  with  Bana.  See  under  Bana 25)  Krsna  killed  Paundraka.  See  under  Paundraka. 26 )  Nrga  given  salvation.     See  under   Nrga. 27)  Srikrsna  blessed  Pdncdli  at  the  time   of  her   Svayarhvara (See  under  Pancali) . 28)  Subhadra  given  in  marriage    to    Arjuna.     Arjuna  had to  go  on  a  pilgrimage  for  one   year   as    atonement   for having  got    into    the    palace   where     Yudhisthira    was spending  the  days    with     Pancall.  It    was    during   this period  of  his  pilgrimage  that  Arjuna  married  Subhadra, who  vi  as  the  younger    sister    of   Krsna    due    to    whose cleverness   alone   Arjuna    got    her   as     his  wife.     (For details  see  under   Subhadra) . 29)  Krsna  got  the  dub  called  Kaumodaki  and  he  saved  Maya. See  under  Khandavadaha. 30)  Krsna    with     the  Pdndavas.     The    rest    of    Krsna's life  was  intimately  connected  with  the    history    of   the Pandavas.  Important  roles   played    by    Krsna    during the  period  up  to  the  great  war,  are  summarised  below. ( 1 )  He  conducted  Yajna  continuously  for   many    years for  the  protection   of  Dharma  (righteousness).  (Sabha Parva,  Chapter  8,  Verse  16). (2)  Permitted   Yudhisthira       to      perform       Rajasuya yajna.    (Chapter  14,  Sabha  Parva,  M.B.). (3)  Along  with   Bhima     and     Arjuna,      he    went    to Mathura  in    the    guise   of  a  brahmin  and  killed  Jara- sandha.  (See  under  Jarasandha). (4)  He   crowned    Sahadeva,    son    of  Jarasandha,    as King  of  Mathura.  (Sabha  Parva,  Chapter  24,  Verse  43) . (5)  He   gave  a   let    of  money   as   donation    at    the KRSl^A  I 427 KRSNA  I Rajasiiya  Yajna  of  Yudhisthira.  (Sabha  Parva,  Chapter 33,  Verse  13). (6)  He  was  presented    with     ear-rings     by   Bhumidevi (goddess  Earth) .   (Sabha  Parva,    Page    808,    Southern text) . (7)  He  killed  Sihupala.  (See  under  Sisupala). (8)  He  made  the  clothes    of  Pancali    unending   when Duryodhana  tried     to    strip    her   naked    in    the  royal assembly.  (See  under  Pancali) . (9)  He  fought  Salva    and    Saubha.    (See    under  Salva and  Saubha). (10)  He  once  took  Subhadra  and  Arjuna  to    Dvaraka. (Vana  Parva,  Chapter  22;  Verses  47,  48). (11)  He   consoled     the   Pandavas      at    the   Kamyaka forest.  (Vana  Parva,  Chapter  183,  Verse  16). (12)  He  ate  the  bit  of  a  leaf  of  greens   from    Pancali's vessel  and  was  pleased  with  her.   (See  under  Pancali) . (13)  Attended       the     wedding      of     Abhimanyu    at Upaplavyanagara  and  gave  a  lot  of  money  toJDharma- putra.   (Virata  Parva,  Chapter  72,  Verse  24). (14)  He  sent  to  the  court  of  King  Virata  a  messenger, who    explained    to    him    the    corrupt    ways    of    the Kauravas  and    the     righteousness    of    the     Pandavas. (Udyoga  Parva,  Chapter  1 ) . 31)  Tested  by  Narada.     Narada  wanted    to   know    how Krsna  managed  to    satisfy  all    his    16008    wives.    For this  purpose  he  visited  their  houses    and   Narada   was wonder-struck  to  find  Krsna  engaged    in    conversation with  his  wives  in  all  the  houses  he  visited.  (Bhagavata, 10th  Skandha). 32 )  Krsna  blessed  Kucela.     See  under  Kucela. 33)  The  story  of  Santdnagopdlam.     See  para  7  (d)    under Arjuna. 34)  Krsna  feigned  sleep.     The  Kauravas  refused  to   part with  half  the    kingdom    to    the    Pandavas,    who    had returned    from    their   exile   in    the    forest.    Both    the sides  began  preparations  for  war.  Duryodhana  went   to Dvaraka  to  invite  Krsna  to  his   side,    and   seeing    him at  a  distance  Krsna  feigned  sleep  and  lay    down    there. Duryodhana  occupied  a  stool  at    the   head    of  Krsna's bed.  Arjuna,  who  also  came    to  seek   his    help,    stood with    folded    hands  at    Krsna's    feet.  It     was   Arjuna whom  Krsna  first  saw  on  waking  up.    But  Duryodhana told  him  that  it  was  he    who   had    come    first.     Krsna 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  Krsna   without   arms    and    Duryodhana with    his   infantry.     Krsna   agreed  to  act  as   Arjuna's charioteer. 35)  As  messenger  of  peace  in  Kaurava    assembly.     Dharma- putra  requested  Krsna  to  find  out  means    to  avoid    war somehow  or  other  and  Krsna  sent  a  message  to  Dhrtara- stra  through  Sanjaya  but  nothing  came  out  of  it.  Ultima- tely Krsna  himself  decided  to  visit  the  Kauravas  for  which purpose  he  went  first  to   Dvaraka   in   his   chariot    with Satyaki.  On  his  way  Krsna    held    talks   with   many    a great  sage.     From  Dvaraka  he  returned  to  Hastinapura where  he  visited  and  consoled  Kunti  at  Vidura's  house. He  had  his  supper  also  there.  The  next  day  he  attended Duryodhana's    court   and      strongly    pleaded     for     the Pandavas.  But    Duryodhana  and  others    ridiculed   him and  even  attempted  to  take  him  captive.  Sri   Krsna   at once  exhibited  his  ViSva-rupa  (Cosmic  form).  The Kauravas  were  frightened  to  witness  Brahma  on Krsna's  forehead,  Siva  on  his  chest,  Aditya-Vasu- Rudras  in  his  mouth  etc.  Sri  Krsna  granted  the  blind Dhrtarasfra  divine  eyes  to  see  this  Visvarupa  and  he sang  the  praise  of  Krsna.  Krsna  returned  to  the Pandavas  after  advising  Kama  to  fight  on  the  Pandava side  in  the  impending  war.  (Udyoga  Parva). 36)  Krsna  in  the  great  war.  The  parts  Krsna  played during  the  Kuru-Pandava  war  are  briefly  given  below. (1)  The  Kaurava  and  the  Pandava  armies  were  gather- ed at  Kuruksetra  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. Krsna    then   enthused   him    to   fight    by     giving    him advice,  which  came    later  to    be   known    as    the   great Gita.    The   Gita   contains    the     Sankhya,    Yoga,      the characteristics  of  the  wise  people  and  the    unwise,    des- cription about  yajnas,    greatness   of  knowledge,  chara- cteristics  of  Sarhkhya     and     niskamakarma,     yogins, jnanayoga  etc.  (Bhisma  Parva,  Chapters  26-42). (2)  At  the  commencement  of  the   battle,    Krsna  blew aloud  his  conch  Pancajanya.    (Bhisma    Parva,  Chapter 25,  Verse  15) . (3)  Krsna   rushed   forward   with   his    Cakrayudha    to kill  Bhisma,  who  then  praised    Krsna.    (Bhisma  Parva, Chapter  65) . (4)  He  prompted  Arjuna  to  kill  Bhisma.  (Bhisma  Parva, Chapter  106,  Verse  33). (5)  He  received  on  his  chest  the  Vaisnavastra  shot    by Bhagadatta  against  Arjuna.  (Drona  Parva,  Chapter   29, Verse  13). (6)  Consoled   Arjuna,   who   was    lamenting   over    the death  of  Abhimanyu.   (Drona  Parva,  Chapter  72) . (7)  Consoled  Subhadra,  who    was   sunk  in   sorrow    at the  loss  of  her  son.    (Drona  Parva,  Chapter  77) . (8)  Consoled  the  crying  Pancali    and    Uttara.    (Drona Parva,  Chapter  78) . (9)  Took  Arjuna  in  a  dream    to   Siva   and   got    Siva's blessing  for  him.  (Drona  Parva,  Chapter  80). (10)  He  looked    after   the    horses    in    the    battle-field. Drona  Parva,  Chapter  100). (11)  Prompted  Arjuna    to    kill   Duryodhana.    (Drona Parva,  Chapter  102). (12)  Krsna  created   illusory   darkness   and     prompted Arjuna  to  kill  Jayadratha.  (See  under  Jayadratha) . (13)  He  lifted  the  darkness  after  Jayadratha  was   killed by  Arjuna.  (Drona  Parva,  Chapter  146). (14)  As  it  was  not  proper  for  Arjuna  and  Kama    to  be fighting  with    each   other   at  mid-night   he     deputed Ghatotkaca  to  fight   Karna.    (Drona   Parva,    Chapter 173). (15)  He   consoled   Dharmaputra,     who  was  grieving over  the  death  of  Ghatotkaca.  (Drona  Parva,    Chapter 153). (16)  He    prompted   Arjuna     to    kill   Karna.    (Karna Parva,  Chapter  60) . (17)  Withdrew  Arjuna  from  confrontation  with   Kama on  the  pretext  of  attending  to   Dharmaputra,  who   had been  wounded.  (Karna  Parva,  Chapter  64). (18)  A  sudden  dispute  arose  between  Dharmaputra  and Arjuna,  who  drew  his  sword    to   kill   the   former.    And Krsna  reconciled  them  by  relating  the  story  of  Vyadha and  Kausika  (For  the  story  see  under  Valaka) . 428 KRSl^A  I (19)  Arjuna     got   ready    to   commit      suicide:    Krsna dissuaded    him    from    the      attempt.      (Kama    Parva, Chapter  70) . (20)  Krsna  again  prompted  Arjuna  to  kill  Kama. (21)  In  the  fierce  battle  that    ensued  between    Arjuna and  Kama,  Krsna  pressed    down   the   platform  of   the chariot   when   the  latter  shot  the  nagastra  (the  serpent arrow) .  The    arrow    flew    off  with    Arjuna's    crown. (Kama  Parva,  Chapter  90) . (22)  Arjuna  killed  Kama  after  which  Krsna    prompted Dharmaputra  to  kill  Salya.    (Salya  Parva,  Chapter  7) . (23)  Krsna  prompted  Bhima  to  kill  Duryodhana  in    an illusory  battle.    (Salya  Parva,  Chapter  58) . (24)  As  requested     by     Yudhisthira     Krsna   left    the battle-field  for  Hastinapura   and    returned    after    con- soling   Dhrtarastra      and     Gandhari.      (Salya    Parva, Chapter  62) . (25)  Krsna    cursed    ASvatthama   who    released  arrows against  pregnant  women.   (See  under  Asvatthama) . (26)  Asked   Bhlsma  to  instruct  Yudhisthira  on  dharma (righteousness).  (Santi  Parva,  Chapter  51). (27)  He  granted  the  boon  to  Bhisma  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.    (Santi  Parva,  Chapter 52). ( 28 )  He  related  to   Arjuna   the   root   meaning   of    his various  names.  (Santi  Parva,  Chapter  341). (29)  He   explained    to  sages    and  Bhumidevi  some  pro- found doctrines  about  God  and  the  world.    (Anusasana Parva,  Chapter  167). (30)  He  gave  permission  to  Bhlsma  to  die.  (Anusasana Parva,  Chapter  167). (31)  Consoled   GangadevI    who  grieved  over  the  death of  Bhisma.  (Anugasana  Parva,  Chapter  168). ( 32)  He   once   again   revealed  the  doctrine  of  the  Gita in  the  form  of  discussions  between  Siddhamaharsis  and Kasyapa.  (As"ramavasika  Parva,  Chapter  16). (33)  After  the  great  war  was  over  he  went  to   Dvaraka with  Subhadra  and  Satyaki  with  the  consent  of  Yudhis- thira. (Asramavasika  Parva,  Chapter  57,  Verses  54-58) . 37)  Sri  Krsna  again  at  Dvaraka.  When  Krsna  returned  to Dvaraka,  Sage   Uttanka  visited  him.  The   sage  was  told details  about  the  Kauravas  and  the  Pandavas  by  Krsna. He   detailed    to   the   sage    spiritual    principles    too  and showed  him  his  Visvarupa  (Cosmic  form) .  Krsna    parti- cipated in  festival  held  by  the  Yadavas  on  the   Raivata mountain.    Afterwards   when   he   went    to   Dvaraka  he told  his  father  Vasudeva  details  about  the  war.  He  him- self performed  the  obsequies  of  Abhimanyu.  (Asvamedha Parva) . 38)  Killed  Hamsadibhakas.     See  under  Dibhaka. 39)  Kr^na    brought  back    Pariksit   to  life.     Krsna    again went  to  Hastinapura.  There  Uttara,  wife  of  Abhimanyu, delivered,    but    the  child  was   born  dead  as   the  arrow of  Asvatthama  had  hit  her   womb.  Krsna   brought    the dead  child  back  to  life  on  the  request  of  Kunti.    It   was this  child,  who  became  later  famous  as  Pariksit.  (Asva- medha Parva,  Chapter  66) . 40)  The  evening  ofKrsna's  life. (1)  The  curse  of  Gandhari.  Most  of  the  heroes  and distinguished  archers  like  Duryodhana  had  been  killed in  the  great  war,  and  Gandharl  overwhelmed  with  grief and  anger  at  the  death  of  her  sons  lamented  over  them loudly.  She  realised  that  Krsna  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  !  Krsna  I  curse  you  on  the strength  of  that  power.  Since  you  forsook  relations  like the  Kauravas  and  the  Pandavas  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."  (Stri  Parva,  Chapter 25). The  curse  of  Gandharl  that  the  Yadava  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  Vis vamitra,  Kanva and    Narada   came    to   Dvaraka    once.  Some  Yadavas brought  Samba  dressed  as  a  pregnant  woman  before  the sages    and    asked    them   derisively  what  child,  whether male   or   female,   would  Samba  give  birth  to.  Angry  at this   insult,   the    sages    said    that  the  'pregnant  woman' would  deliver  an  iron  tod,  which  would  become    instru- mental for  the  destruction  of  the  Yadava  dynasty.  Krsna who  was  told  about  the  curse  said  that  it  was  as  it  was destined  to  be.  Next  day  Samba  delivered  an    iron    rod. The   Yadavas   filed     it    into   powder    and    threw    the powder  into  the  sea.  Sri  Krsna    enforced  prohibition  of liquors    in   Dvaraka   with    the    object    of  avoiding  any untoward   incidents   in   Dvaraka.    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  Yadavas began  appearing.    Agents   of  Kala   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    coha- bited   with   rats.   The    Cakrayudha    (Discus)    given  to Krsna  by   Agnideva    at  the  time  of  Khandavadaha  dis- appeared   into    the  sky  while  the  Yadavas  were  looking on.   Thus   symptoms  of  an   all-round  destruction  were witnessed. (4)  Destruction  of  the  Yadavas.     Sri  Krsna,  Balabhadra, Uddhava    and  others  were  about  to  go  on  a  pilgrimage, and  the   Yadus,    the   Vrsnis   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   Yadavas   fought   with  one another  and  many  were  killed.  Krsna  got  terribly  angry at   the   death   of  Satyaki,    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  Rama  aad  Krsna.     During  this  period   Bala- bhadra   went    and   seated  himself  under  a  tree  in  deep meditation.  Krsna  stood  near  him.  Daruka  and  Babhru also    arrived    there.  Krsna  deputed  Daruka  to   Hastina- pura   to   inform   Arjuna   about   the  annihilation  of  the Yadava  race.  Then  Krsna  went  to  the  palace    and   con- soled the  women-folk  there.    When    he   told  them    that Arjuna  would  come  and    take  care  of    them,    his  wives KRSNA  I 429 KRSNADVAIPAYANA shed    tears.    Krsna   then    took   leave  of  Vasudeva  and returned  to  Balabhadra.  Krsna  saw  even  at   a   distance a    white    serpent   coming   out   of"  Balabhadra's    mouth and   moving  away    to  Patala  through  the  sea.  The  ser- pent which  was  the  soul  of  Balabhadra  was  duly   receiv- ed by  the  prominent  Nagas    in  Patala.   Krsna   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  Krsna's  raised   feet  from a  distance  mistook  the  same  for  a  deer  and  shot  it  with his   arrows.    Krsna    expired  at  once  and  rose  up  in  the guise  of  Visnu  to  Vaikuntha.  (Mausala  Parva) . (6)  Reason  for  Krsna's  foot  being  hit  by  arrow.     Durvasas once  went    to   Dvaraka  and  enquired  who  was  there  to put  him  up  as  a  guest.  Krsna  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.    Krsna    and    Rukmini   put   up    with    the vagaries  of  the  sage  quite  patiently.  One  day    the   sage expressed    a    desire    to  taste  pudding,  and    accordingly Krsna  and  Rukmini  cooked  it  and  served  it  to  the  sage. After  tasting  some  pudding    he  asked    Krsna   to    smear his  whole  body  with  the  balance  of  it  and  Krsna  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  Krsna  humbly  answered  that   he did  not   like    doing   so.   Durvasas    smeared   Rukminl's body   with   what  remained   of  the   pudding.  He  yoked Rukmini    to  the   chariot    and  rode  off  swiftly  in  it.  On the   way   he    whipped    Rukmini.  Krsna   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  Krsna  and  told  him    as  follows  : — "Oh  !  Krsna  !    I    am  pleased   with    your    service.    Let Rukmini  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   Krsna   and  Rukmini  returned  to.  the  palace  the vessels    which   Durvasas  had    broken  were  found  to  be in  a  more  glittering  condition  than  of  old.  Their  welfare and    happiness   were   also  increased.  Krsna  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   Durvasas.     (Anusasana     Parva, Chapter  159),  (There  is  another  story  to   the  effect  that Jara,  the  hunter,  was  Bali  (whom  Sri  Rama  had  killed) reborn,  and  he  killed  Krsna  in  retaliation  for  his  former death). (7)   After  Kruno's  death. (i)   Arjuna    came    to    Dvaraka    and  cremated   Krsna. (Mausala  Parva,  Chapter  7,  Verse  31) . (ii)   After   his  death   Krsna,  lives    in  the  guise  of  Nara- yana    in    the    divine     sphere.     ( Svargarohana    Parva, Chapter  5,  Verses  24-26) . (Hi)  Anointed  queens  like  Rukmini  and  JambavatI and  some  other  wives  of  Krsna  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 Krsna  away  from  Dvaraka  forest-dwellers  attacked them  on  the  way.  But  the  women,  to  escape  from  their clutches,    ran    off  and  jumped  into  the  river  SarasvatI and    died  in   its   waters.     Their  souls   entered    heaven ( Svargarohaiia  Parva,  Chapters,  Verse  25). (8)   Names  of  Krsna. ( a )  Used  in  Mahabhdrata.  Acyuta,  Adhideva,  Adhok- saja,  Adideva,  Aja,  Amadhya,  Anadi,  Anadimadhya- paryanta,  Anadinidhana,  Anadya,  Ananta,  Andhaka- vrsninatha,  Asita,  Atman,  Avyakta,  Avyaya,  Bhojaraja- nyavardhana,  Bhutesvara,  Bhutapati,  Bhutatman, Bhutesa,  Cakradhara,  Cakradharl,  Cakragadabhrt, Cakragadadhara,  Cakragadapani,  Cakrapani,  Cakra- yudha,  Dasarha,  Dagarhabharta,  Dasarhadhipati, Dasarhakulavardhana,  Dasarhanandana,  Dasarhanatha, Dasarhasimha,  Dagarhavlra,  Damodara,  Devadeva, Devadevesa,  Devadevesvara,  Devakinandana.  Gada- graja,  Garudadhvaja,  Gopala,  Gopendra,  Gopijana- priya,  Govinda,  Haladharanuja,  Hari,  Hrslkesa,  Janar- dana,  Kamsakesinisudana,  Kamsanisudana,  Kaustubha- bhusana;  Kesava,  Kesiha,  Kesihanta,  Kesinisudana, Kesisudana,  Mahabahu,  Pitavasas,  Ramanatha,  Rama- nuja  Saivyasugrlvavahana,  Sambhu,  Sankhacakragada- dhara,  Sankhacakragadahasta,  Sankhacakragadapani, Sankhacakrasipani,  Sarngadhanurdhara,  Sarngadhanva, Sarngagadapani,  Sarngagadasipani,  SarngI,  Sauri, Sulabhrt,  Sull,  Sarikarsananuja,  Sarvadasarhaharta, Sarvanagaripudhvaja,  Sarvayadavanandana,  Satya, Suparnaketu,  Tarksyadhvaja,  Tarksyaraksana,  Trailokya- natha,  Triyuga,  Vasudeva,  Vasudevaputra,  Vrajanatha, Vrsnisardula,  Vrsnisrestha,  Vrsnikulodvaha,  Vrsni- nandana,  Vrsnipati,  Vrsnipravara,  Vrsnipufigava, Vrsnisattama,  Vrsnisirhha,  Vrsnijiva,  Vrsnyandhaka- pati,  Vrsnyandhakottama,  Yadava,  Yadavasardula, Yadavasrestha,  Yadavagrya,  Yadavanandana,  Yadave- svara,  Yadusardula,  Yadusrestha,  Yadudvaha,  Yadu- pungava,  Yadusukhavaha,  Yaduttama,  Yaduvarhsa- vivardhana,  Yogesvara,  Yoglsa,  Yogi. (b)  Synonyms  of  Krsna  in  Amarakosa. Visnur  Narayanah  Krsno  Vaikuntho  Vistara<ravah/ Damodaro  Hrsikes'ah  Kesavo  Madhavah  Svabhuh// Daityarih  Pundarlkakso  Govindo  Garudadhvajah/ Pitambarocyutah  Sarngl  Visvakseno  Janardanah  // Upendra     Indravarajah    Cakrapaniscaturbhujah  < Padmanabho  Madhuripur  Vasudevas  Trivikramah// Devakmandanassaurih      Srlpatih    Purusottamah/ Vanamall  Balidhvarhsl    Kamsaratir   Adhoksajah// Visvambharah    Kaitabhajid     Vidhus     Srivatsalan- chanah. (Visnu,  Narayana,  Krsna,  Vaikuntha,  VistaraSravas, Damodara,  Hrslkesa,  Kesava,  Madhava,  Svabhu, Daityari,  Pundarikaksa,  Govinda,  Garudadhvaja, Pltambara,  Acyuta,  Sarngl,  Visvaksena,  Janardana, Upendra,  Indravaraja.  Cakrapani,  Caturbhuja,  Padma- nabha,  Madhuripu,  Vasudeva,  Trivikrama,  Devaki- nandana, Sauri.Srlpati,  Purusottama,  Vanamall,  Balidh- vamsl,  Kamsarati,  Adhoksaja,  Visvambhara,  Kaitabha- jit,  Vidhu,  Srlvatsalanchana.) . KRSl^A.  I.  Another  name  for  Pancali.  (See  under Pancall  . KRSNA  II.     A  river  in  South  India. KRSI^A  III.     Another  name  for  Durga.    (Virata    Parva, Chapter  6,  Verse  9). KRSNA  IV.    A  female  attendant  of  Skandadeva.  (Salya Parva,  Chapter  46,  Verse  22) . KRSNADEVA.    See  under  Dinanatha. KRSNADVAIPAYANA.    Vyasa.    (See  under  Vyasa) . KRSNAKARNl 430 KRTAVARMA A    female    attendant   of  Skandadeva. (Salya  Parva,  Chapter  46,  Verse  24). KRSNAKESA.     A  warrior  of  Skandadeva.   (Salya  Parva, Chapter  45,  Verse  61) . KRS1VANANDA.  A  Sanskrit  poet  who  li  ed  in  the  13th century  A.D.  He  is  the  author  of  Sahrdayananda  Kavya which  contains  fifteen  cantos.  The  theme  is  the  story ofNala. KRSIVANJANA.  Capital  city  of  Nirrti,  one  of  the  eight Guardians  of  the  quarters.  (Devi  Bhiigavata,  8th Skandha) . KRSNANUBHAUTIKA.  A  great  sage.  He  visited Bhisma  on  his  bed  of  arrows.  (Sand  Parva,  Chapter 47,  Verse  11). KRSIVAPARVATA.  A  mountain  in  Kusa  island  very dear  to  Visnu.  (Bhisma  Parva,  Chapter  12,  Verse  4) . KRSIVATREYA.  A  great  sage  of  ancient  India.  It  is said  that  this  sage  grasped  the  whole  of  Ayurveda  and practised  it  by  the  strength  of  his  penance  (M.B.  Santi Parva,  Chapter  210,  Verse  21) . KRSTiJAVARTMAN.  Another  name  for  Agni.  Agni  was addressed  by  this  word  at  the  serpent  yajna  by  Astlka. (M.B.  Chapter  55,  Verse  10) . KRSlVAVEIill.  A  sacred  river  in  South  India.  A  bath in  the  Devakunda  in  this  river  (Jatismarahrada)  will kindle  in  one  remembrance  about  previous  life.  (Sabha Parva,  Chapter  9,  Verse  20).  Agni  is  supposed  to  origi- nate from  this  hrada.  (Vana  Parva,  Chapter  222, Verse  26). KRTA.  I.  A  King  of  Janaka's  dynasty.  He  was  the  son ofVijayaand  father  of  Sunaka.  (Bhagavata,  9th Skandha) .  Krta  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.  (Kathasaritsagara,  Madana- manjukalambaka,  Tarahga  2) . KRTA  II.  A  VisVadeva  (Universal  Deva).  (Anusasana Parva,  Chapter  91,  Verse  31 ). KRTACETAS.     A  great  sage  of    ancient    days.      (Vana Parva,  Chapter  26,  Verse  22). KRTADHVAJA.     A    King    of  Janaka's  dynasty.    (See under  Varhsavali) . KRTADYUTI.  Queen  of  King  Citraketu.  Though  the King  had  many  wives  he  had  no  children.  He  pleased Angiras  by  means  of  his  austerities  and  due  to  thelatter's blessing  Krtadyuti  delivered  a  son.  But,  her  co-wives poisoned  the  child  to  death  at  which  both  Citraketu and  Krtadyuti  fell  down  unconscious.  Though  Angiras and  Narada  appeared  on  the  scene  and  tried  their  best to  console  the  King  and  the  queen  they  refused  to  be comforted.  Then  Angiras  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  Krtadyuti  went  round  the earth  as  great  devotees  of  the  Almighty,  and  during this  perambulation  Citraketu  came  to  the  presence  of Siva  on  whose  thigh  Parvati  was  sitting  then.  Citraketu felt  ashamed  at  the  sight  and  questioned  Parvati  about her  action  whereupon  she  cursed  and  turned  Citraketu into  an  Asura.  The  well  known  Vrtrasura  was  Citra- ketu thus  reborn.  Krtadyuti  ended  her  life  following  the curse  upon  her  husband.  (Bhagavata,  6th  Skandha). KRTAGHNA.     See  under  Dhanasarman. KRTAGNI.  A  King  of  the  Yadu  dynasty.  Descended from  Yadu  thus:  Sahasrajit — Satajit — Hehaya — Dharma — Kunti — Bhadrasena —  Dhanaka  —  Krtagni.  Krtagni was  the  brother  of  Krtavirya,  who  was  the  father  of Kartavlryarjuna.  Krtavirya  had  three  brothers  called Krtagni,  Krtavarman  and  Krtaujas.  (Krtayus). KRTAKSAI^A.  A  King  of  Videha,  who  was  a  member in  Yudhisthira 's  court.  He  made  a  present  of  fourteen thousand  horses  to  Yudhisthira.  (Sabha  Parva)  . KRTAMALA.  The  river  in  which  Mahavisnu  first appeared  as  fish.  (See  under  Matsya.vata.ra) . KRTAPARVA.  A  King  of  the  Yadava  dynasty.  (See under  Yadava  VarhiSa) . KRTASAUCAM.  A  holy  centre  in  Kuruksetra.  He who  bathes  here  will  derive  the  benefits  of  conducting a  Pundarlka  Yajna.  (Vana  Parva,  Chapter  83,  Verse KRTASRAMA.  A  great  sage,  who  had  distinguished himself  in  the  court  of  Yudhisthira.  He  lived  a  life  of renunciation  as  a  Vanaprastha  and  attained  heaven. (Santi  Parva,  Chapter  244,  Verse  18) . KRTASVA.  A  great  sage  of  ancient  days.  He  was  the son-in-law  of  Daksaprajapati.  Daksa  had  sixty  daugh- ters by  his  wife  Virani,  thirteen  of  whom  were  wedded to  Kasyapa,  ten  to  Dharma,  twenty-seven  to  Candra, two  to  Bhrgu,  four  to  Aristanemi,  two  to  Krtasva  and two  to  Angiras.  (Devi  Bhagavata,  7th  Skandha) . KRTAUJAS.     See  under  KRTAGNI. KRTAVAK.  A  great  sage,  who  was  an  admirer  of Yudhisthira.  (Vana  Parva,  Chapter  26,  Verse  24) . KRTAVARMA.  A  King  of  the  Vrsni  dynasty.  In  the previous  generation  of  Vrsni  also  a  Krtavarman  is  notic- ed. The  genealogy  of  both  is  given  below. 1)  Genealogy.     Descended  from  Visnu  thus  :    Brahma Atri — Candra — Budha  — Pururavas — Ayus  — Nahusa — Yayati — Yadu — Sahasrajit — Satajit — Hehaya — Dharma Kunti — Sadajit — Dhanaka. Dhanaka  had  four  sons  called  Krtavirya,  Krtagni,  Krta- varman and  Krtaujas,  and  one  of  the  four  was  the  first Krtavarman. The  dynasty  continues  again  from  Krtavirya— Krtavirya- Kartavlryarjuna  — Madhu  — Vrsni  — Yudhajit  — Sini — Satyaka — Satyaki  £  (Yuyudhana)  — Jaya — Kani — Anamitra — Prsni — Citraratha  —  Viduratha — Sura — Sini — Bhoja — Hrdika — Krtavarman. Hrdika  had  four  sons,  viz.  Devavaha,  Gadadhanvan, Krtavarman  and  Sura.  And,  Sura  begot  of  his  wife, Marisa  ten  sons,  i.e.  Vasu,  Devabhaga,  Devasravas, Anaka,  Srnjaya,  Kakanlka,  Syamaka,  Vatsa,  Kavuka and  Vasudeva.  Sri  Krsna  was  the  son  of  Vasudeva.  The Krtavarman  referred  to  below  was  the  brother  of  Krs- na's  grand-father. 2)  Krtavarman  and  Syamantaka.     King  Satrajit  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    Jamba  van   killed the  lion  and  got  the  gem.  A  scandal  was  circulated  to  the effect  that  Sri  Krsna  had  stolen    the   gem.  But,   Krsna got  back  the  gem  from  Jambavan    and   handed  it  over KRTAVARMA 431 KRTEYU to  Satrajit,  who  in  turn,  gave  his  daughter  Satyabhama in  marriage  to  Krsna.  Though  Satrajit  wanted  to  give the  gem — Syamantaka — to  Krsna  as  dowry,  the  latter did  not  accept  it. Akrura  and  Krtavarman  were  bosom  friends,  and  they incited  another  Yadava  King  Satadhanva,  to  grab  the Syamantaka.  Satadhanva  killed  Satrajit  and  took  poss- ession of  the  gem.  Hearing  about  this  murder  Sri Krsna  and  Balabhadrarama  set  out  to  kill  Satadhanva, who,  in  great  alarm,  started  for  north  after  entrusting the  gem  to  Akrura  and  Krtavarman.  His  horse  died at  Mithilapun  and  he  began  running.  Balabhadra  and Krsna  ran  after  him,  caught  and  killed  him.  But,  they did  not  get  the  Syamantaka. Now  Akrura  and  Krtavarman  began  their  penance  at KasT.  Seven  years  passed  thus  when  famine  broke  out in  Dvaraka.  When  once  upon  a  time  famine  stalked KasI  the  king  had  brought  Svaphalka,  father  of  Akrura, over  to  Kail,  and  there  was  no  more  famine  in  the country.  Therefore,  when  famine  broke  out  in  Dvaraka the  Yadavas  thought  the  presence  of  Svaphalka's  son, Akrura  would  dispel  the  famine.  Accordingly  Akrura was  recalled  to  Dvaraka,  and  along  with  him  returned Krtavarman  also.  Sri  Krsna  and  Balabhadra  decided that  Syamantaka  should  be  kept  by  Akrura  himself. 3)  Other  information  relating  to  Krtavarman. (i)  He  was  a  very  famous  archer.  (Adi  Parva,  Chapter 67,  Verse  81). (ii)  He  was  a  great  devotee  of  Sri  Krsna.  (M.B.  Adi Parva,  Chapter  63,  Verse  105) . (iii)  He  was    present  at  the    Svayarhvara    of  Panca.li. (Adi  Parva,  Chapter  185,  Verse  18). (iv)   He  had  once  gone  to   Khandavaprastha  with  pre- sents to  Subhadra.   (Adi    Parva,     Chapter    220,   Verse 31). (v)  He  was  a    member  in    the    court   of  Yudhisthira. (Sabha  Parva,  Chapter  4,  Verse  30) . (vi)    He  was  one  of  the  seven  Maharathas  in  the  Vrsni dynasty,  the  other   six   being   Sri   Krsna,  Carudeksna, Saineya,  Cakradeva,  Pradyumna  and  Samba. (vii)   He  was  present  at  the  marriage   of  Abhimanyu  at Upaplavyanagara  (Virata  Parva,  Chapter  72,  Verse  21). (viii)  The  Pandavas  invited    him    to   war    against  the Kauravas.   (Udyoga  Parva,  Chapter  4,  Verse  12). (ix)  As  demanded  by   Duryodhana  he    contributed  an AksauhinI     (a     particular     division   of  army)     to    the Kaurava  forces  (Udyoga  Parva,  Chapter  7,  Verse  32). (x)   As  ordered  by  Satyaki   he   stationed    himself  at  the city  gates  to  protect  Krsna.    (Udyoga    Parva,    Chapter 130,  Verse  10). (xi)    On  the  first  day  of  the  great  war   he  fought  a  duel with  Satyaki.    (Bhlsma  Parva,  Chapter  45,  Verse  12). (xii)   Abhimanyu     wounded     him.       (Bhlsma     Parva, Chapter  47,  Verse  10). (xiii)  He  was  posted  at  the  head  of  the  Krauncaruna- vyuha  set  up  by  Bhlsma.  (Bhlsma  Parva,  Chapter  75, Verse  17). (xiv)  Bhlmasena  defeated  him.  (Bhlsma  Parva,  Chapter 82,  Verse  61). (xv)  Satyaki  wounded  him.  (Bhlsma  Parva,  Chapter 104,  Verse  16). (xvi)   A  duel    was   fought    between   him    and   Dhrsta- dyumna.    (Bhlsma  Parva,  Chapter  110,  Verse  9). (xvii)   He   fought   with  Arjuna,    Bhlma   and    Satyaki. (Bhlsma  Parva,  Chapter  113,  and  Drona  Parva,  Chapter 14).' (xviii)  He    attacked  Abhimanyu  and    killed   his  horse. (Drona  Parva,  Chapter  48,   Verse  32). (xix)  He   fell   down   and   swooned    in    the   fight    with Arjuna.    (Drona  Parva,  Chapter  92  Verses  16-33). (xx)    Afterwards    he   fought   with    Yudhamanyu    and Uttamaujas.     (Drona  Parva,  Chapter  92,  Verse  27) . (xxi)  On  another   occasion   he    defeated   Sikhandi  and Bhima.  (Drona  Parva,  Chapter  114,  Verse    59). (xxii)   He  defeated  Yudhisthira  also  in  fighting.  (Drona Parva,  Chapter  165,  Verse  24). (xxiii)  Following  the  death  of  Drona  he  ran  away from  the  battle-field.  (Drona  Parva,  Chapter  139, Verse  13). (xxiv)  He  fainted  on  the  field  in  fight  with  Dhrstadyu- mna.  (Karna  Parva,  Chapter  54).  When  he  regained consciousness  he  met  Duryodhana  at  Dvaipayanasaras and  induced  him  to  fight.  Dharmaputra  followed  him with  the  army. (xxv)  He  also  was  present  with  Asvatthama  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 Pandavas.   (Sauptika  Parva,  Chapter  8,   Verse  109). (xxvii)    He  returned  home  after  informing  Dhrtarastra about  the  death  of  Duryodhana,  on    the  termination  of the  great  war.  (Strl  Parva,  Chapter  11,  Verse   21). (xxviii)  He  was  present  along  with  Krsna  at  the  Asva- medha  yajna  conducted  by  Yudhisthira.  (Asvamedhika Parva,  Chapter  66,  Verse  3) . (xxix)  He  was   killed  in  the  club-fight  by  the  Yadavas. Mausala  Parva,  Chapter  3,  Verse  28). ( xxx )  After  death  he  joined  the  Marudgana  and  secured eternal    fame.  ( Svargarohana   Parva,  Chapter  53  Verse 13.) 4)  Synonyms  for  Krtavarman.  AnartavasI,  Bhoja,  Bhoja- raja,  Hardikya,  Hrdikatmaja,  Madhava,  Satvata, Varsneya,  Vrsnisirhha. KRTAVEGA.  A  very  holy  Rajarsi.  He  was  a  member in  the  court  of  Yama.  (Sabha  Parva,  Chapter  89). KRTAVlRYA  I.  Father  of  the  famous  Kartaviryarjuna (For  genealogy  see  under  Kartavlrya) .  He  got  a  Soma Yajna  conducted  by  the  sages  of  the  family  of  Bhrgu  and gave  away  a  lot  of  wealth  to  people  of  Bhrgu's  family (Adi  Parva.  Chapter  177,  Verse  18).  Krtavlrya  was  a member  of  the  court  of  Yamaraja.  (Sabha  Parva, Chapter  8,  Verse  9). KRTAVlRYA  II.  Father-in-law  of  king  Aharhyati  of  the solar  dynasty.  He  had  a  daughter  called  Bhanumatl. (Adi  Parva,  Chapter  95,  Verse  15) . KRTAYUGA.  There  are  four  Yugas  (Eras)  called  Krta, Treta,  Dvapara  and  Kali  yugas.  (For  the  set  up  etc. of  the  Yugas  see  under  Manvantara). In  the  first  Yuga,  i.e.  Krta  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  Mahavisnu  will  incarnate himself  as  Kalki  and  wipe  out  unrighteousness  and  estab- lish Krtayuga  once  again. KRTAYUS  (KRTAUJAS).  A  brother  of  Krtagni.  (See under  KRTAGNI). KRTEYU.     A  king  born  in  the  Anga  dynasty. KRTII 432 KRTYA KRTI  I.  A  Sage  who  belonged  to  the  order  of  the  disciple of  Vedavyasa.  Jaimini  was  the  disciple  of  Vyasa,  and Sumantu  the  son  of  Jaimini.  Sumantu  had  a  son  called Sutva,  and  Sukarma  was  the  son  of  the  latter.  He had  two  disciples  called  Hiranyanabha  alias  Kausalya and  Pauspiiiji.  Krti  was  a  disciple  of  Hiranyanabha, and  he  composed  twentyfour  Samhitas  for  the  Sama- veda  and  taught  them  to  his  disciples.  (Visnu  Purana, Part  3,  ChapterS). KRTI  II.  A  saintly  King  who  flourished  in  the  court  of Yarnaraja.  (Sabha  Parva,  Chapter  8,  Verse  9) . KRTI  III.  A  Visvadeva  (universal  deva) .  (Anusasana Parva,  Chapter  91,  Verse  35) . KRTI  IV.  A  synonym  of  Mahavisnu.  (Anusasana Parva,  Chapter  149,  Verse  22). KRTI  V.  A  King  of  Sukaradesa.  He  presented  hundred elephants  to  Yudhisthira.  (Sabha  Parva,  Chapter  52, Verse  25). KRTI  VI.  A  son  of  Nahusa.  Nahusa  had  five  other sons  called  Yati,  Yayati,  Samyati,  Ayati  and  Viyati. Krti  was  the  sixth  son  and  the  youngest  of  the  lot. KRTTIKA  I.  When  Subrahmanya  was  born  the  Devas deputed  six  mothers  to  breast-feed  him,  and  they  are called  Krttikas.  Certain  Puranas  hold  the  view  that six  faces  were  caused  to  Subrahmanya  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 Puranas  it  was  Parvati,  who  deputed  the  Krttikas.  The child  came  to  be  known  as  Karttikeya  also,  as  it  was  fed by  the  Krttikas.  (Skanda  Purana,  Valmiki  Ramayana, Balakanda.  Canto  37  and  Kathasaritsagara,  Lavanaka- lambaka,  Tarahga  6). After  having  fed  Skanda  the  Krttikas  entered  into  the sphere  of  the  stars.  (Vana  Parva,  Chapter  236,  Verse 11).  The  star  into  which  the  Krttikas  entered  is called  the  Krttika  star.  Narada  said  once  that  if  one feeds  brahmins  with  ghee  and  pudding  on  Karttika  day one  may  ascend  to  Devaloka.  (Anusasana  Parva, Chapter  64,  Verse  5) . KRTTIKA  II.  A  holy  place.  He  who  bathes  here will  derive  the  benefits  of  performing  an  Atiratra Yajna.  (Vana  Parva,  Chapter  84,  Verse  51) . KRTTIKASIGARAKA.  A  holy  centre.  He  who  bathes here  and  observes  fast  for  two  weeks  will  be  absolved from  sins.  (Anusasana  Parva,  Chapter  25,  Verse  22) . KRTTIKASRAMA.  A  holy  centre.  One  who  bathes here  and  worships  the  Pitrs  will  be  absolved  from  sins. (Anusasana  Parva,  Chapter  25,  Verse  22). KRTTIVASESVARA.     See  under  Siva. KRTVl.  Krtvl  alias  Kirtimati  was  the  daughter  of sage  Suka.  Anuha,  born  in  the  family  of  Ajamldha, married  Krtvi,  and  Brahmadatta  was  their  son. KRTYA  (KRTYAKA)  I.  A  Raksasi  who  is  born  when the  black  arts  as  enunciated  in  the  Atharvaveda  are practised  to  annihilate  enemies.  Krtya  may  appear  in male  form  too.  Some  of  the  activities  of  Krtya  are given  below. (1)  Carried  off  Duryodhana.  While  the  Pandavas  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  Gan- dharva,  Arjuna  saved  him  out  of  fraternal  considera- tion for  him.  Duryodhana  returned  to  Hastinapura. Now  the  question  was  whether  half  of  the  kingdom should  be  given  to  the  Pandavas  or  not.  Sakuni  and others  advised  Duryodhana  to  give  it,  but  the  latter remained  adamant  against  it.  Dhrtarastra  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  Krtya  by  mantras.  The Krtya  took  Duryodhana  to  Patala  where  the  Asuras advised  him  against  any  compromise  with  the  Panda- vas. On  the  other  hand  they  wanted  him  to  intensify his  hatred  against  the  Pandavas,  and  they  assured him  all  support.  After  that  Krtya  took  Duryodhana back  to  Hastinapura.  (Vana  Parva,  Chapter  252) . (2 )  Krtya  born  under  the  name   Madana.     Devendra    once prevented  the  Asvinidevas  from   drinking   Soma  juice. (Devas  drink  a  liquid-liqueur  extracted  from  the    soma creeper,  during  yajnas,  and    that    is  called  Somapana) . Aggrieved   at    the   orders   of  Indra      the    Asvinidevas wandered  about  the  world  in  the  course  of  which    they approached    sage    Cyavana     of  the   Bhargava    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   Yajna    and   Indra   came    for    Somapana.   The   sage invited  the    Asvinidevas    also    for     Somapana.    Indra prevented  them  from  doing  so,    and    the    sage   opposed him.  Then  Indra  drew  his  Vajrayudha  against  Cyavana. The  sage  made  Indra's    hands    paralysed.    Further,    he raised  from  the  Yajnic  fire  a  Krtya  which    appeared    in male  form   under    the    name     Madana.    Sharp    molar teeth  hundred  yojanas  long,  other  teeth  each    ten   yoja- nas  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   Krtya,    a really  terrible  being.  Frightened   at    the    sight   of    the terrible  being  Indra  permitted  the  Asvinidevas  to  drink Soma. (3)  Krtya  against  Ambarifa.     Ambarisa  once    began    the Ekadasi  Vrata   and    the    Devas   deputed    Durvasas    to obstruct    it   somehow    or    other.     Durvasas     came    to Ambarisa,  who   requested   him    to  return   after    bath. But,  though  the  vrata  was  over  the  sage  did    not  return and  Ambarisa  fed  the  Devas  with  the  offerings  (havis) . Immediately  after  that    Durvasas   returned    and    com- plained that  what  he  was   given   was   the   left-overs   of the  havis.  By  means   of   black   art  he  created  a    Krtya, who    charged    against   Ambarlsa's     throat.     Ambarisa prayed  and  the  Sudars  ana  Cakra  of  Visnu  appeared  and killed  the  Krtya  and  drove  Durvasas    round    the    three worlds.  At  last  the  sage  sought    refuge   with   Ambarisa himself    and    thus    saved    himself.       (Bhagavata,    9th Skandha) . (4)  Krtya  opposed  Sri  Kr^na.     While    Krsna    was   ruling Dvaraka,  Paundrakavasudeva  was  the  King  of  Karusa. Once  he  sent  a  messenger  to  ask  Krsna  to  go    and    bow down  before  him  as  he  was  the  real  Vasudeva.  Enraged at  this  insolent  demand  Krsna  cut  off  Paundraka's  head with    the    Sudan'ana    Cakra.    The   dead     King's   son, Sudaksina,  to    gather   power    enough    to   fight    Krsna went  to  Ka^I  and  performed    penance    to   please   Siva. Siva  appeared  and  taught  him  the    method   of  creating Krtya.  Accordingly  he  created  from  fire,  a  Krtya,    who dashed  against  Krsna  roaring  like    hell.  Krsna  used  the Sudarsana  Cakra,  which  burnt  to  death    not    only    the Krtya,  but  also  Sudaksina. KRTYA  II 433 KSEMASARMA (5)  Krtya  against  Prahldda.  To  change  the  nature  of Prahlada,  a  great  devotee  of  Visnu,  his  father  Hiranya- kasipu  deputed  Asura  preceptors.  But,  severe  punish- ments like  poisoning,  throwing  into  fire  etc.  did  not succeed  in  changing  the  devotee's  character.  At  last, the  preceptors  raised  Krtya  from  fire.  The  Sulam, which  Krtya  thrust  against  the  throat  of  Prahlada  was broken  into  hundreds  of  pieces.  Krtya  then  got  angry and  turned  against  the  preceptors,  who  had  sent  her against  Prahlada.  The  preceptors  fell  down  unconscious on  the  verge  of  death.  But,  Prahlada  touched  their bodies  and  they  became  alive  again.  (Visnu  Purana, Part  1,  Chapter  18). KRTYA  II.  A  river.  Indians  used  to  drink  water from  this  river.  (Bhisma  Parva,  Chapter  9  Verse  18). KRURA  (KRODHA)!  A  daughter  of  Prajapati  Daksa. She  became  the  wife  of  Kasyapa.  A  large  number  of Asuras  were  born  to  her.  They  all  were  very  cruel  and were  called  Krodhavasas.  (Mahabharata,  Adi  Parva, Chapter  65,  Stanza  32) . KRtJRA.  A  country  in  Ancient  India.  (Mahabharata, Bhisma  Parva,  Chapter  9,  Stanza  65) . KSA(g).     This  letter   means    (1)     Ksatriya      (2)     field (3)  Narasirhha  (the    lion-man   incarnation   of  Visnu) (4)  Hari  (Visnu)  (5)  Protector   of  temples   and   gate keeper.    (6)  Lightning  (7)  Destruction  (8)  A  demon. KSAMA.  Wife  of  Prajapati  Pulaha.  Three  sons  Kar- dama,  Urvarlyan  and  Sahisnu  were  born  to  Pulaha  of his  wife  Ksama.  (Visnu  Purana,  Arhsa  1,  Stanza  10). KSAMAKA.' A  King"  of  the '  Puru  dynasty.  (Agni Purana,  Chapter  278) . KSATRADEVA.  The  son  of  gikhandl.  He  was  a famous  archer.  Bhagadatta  wounded  the  right  hand  of Ksatradeva  in  the  Bharata-battle.  He  fought  with Laksmana  and  Drona.  Laksmana  killed  him. (M.B.  Udyoga  Parva,  Chapters  57  and  171;  Bhisma Parva,  Chapter  95;  Drona  Parva,  Chapters  14,  21  and 23 ;  Kama  Parva,  Chapter  6) . KSATRADHARMAN.  A  son  of  Dhrstadyumna.  The teacher  Drona  killed  him.  (M.B.  Drona  Parva,  Chapter 125,  Stanza "66). KSATRANJAYA.  A  son  of  Dhrstadyumna.  Drona killed  him.  (M.B.  Drona'  Parva,  Chapter  10,  Stanza 53). KSATRAVARMAN.  A  son  of  Dhrstadyumna.  He fought  with  Jayadratha  in  the  battle  of  Bharata. Drona  killed  him.  (M.B.  Drona  Parva,  Chapter  186). KSATRIYA.     See  under  Caturvarnya. KSATTA  I.     Vidura. KSATTA.  II.    .See  under  the  word  Varna. KSEMA.  A  celestial  maid.  This  celestial  maid  took part  in  the  birth  celebration  of  Arjuna.  (M.B.  Adi Parva,  Chapter  122,  Stanza  66). KSEMA.  A  King  in  Ancient  India.  Mention  is  made  in Mahabharata,  Adi  Parva,  Chapter  67,  Stanza  65, that  this  King  was  the  rebirth  of  the  Asura  Krodha- vaSa.  In  the  Bharata-battle  this  King  took  the  side  of the  Pandavas  and  was  killed  by  Drona.  (M.B.  Drona Parva,  Chapter  21,  Stanza  53) . K!?EMADARSI.  A  King  of  Kosala.  There  is  a  story in  the  Mahabharata  stating  how  the  hermit  Kalaka- vrkslya  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  Kalakavrksiya  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  Kalakavrksiya  and  the  crow  reached  the palace  and  under  the  pretence  that  the  crow  was  speak- ing, 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  Kalakavrksiya  the  minister  and  the country  began  to  prosper.  ( M.B.  Santi  Parva,  Chapter 82). On  another  occasion  the  treasury  of  the  King  Ksema- darsi  became  empty.  At  this  time  King  Janaka  had come  to  war  with  this  King.  According  to  the  sincere advice  of  Kalakavrksiya  the  King  married  the  daughter of  King  Janaka.  From  that  day  onwards  his  country became  prosperous.  (M.B.  Santi  Parva,  Chapter  106). KSEMADHANVA.  A  famous  archer  who  fought  on  the side  of  the  Kauravas.  This  archer  led  Duryodhana  in the  battlefield.  (M.B.  Bhisma  Parva,  Chapter  17,  Stanza 27). KSEMADHURTI.  I.  A  Ksatriya  King  of  Ancient India.  It  is  stated  in  Mahabharata,  Adi  Parva, Chapter  67,  Stanza  64  that  this  King  was  born  from  a portion  of  the  Asura  called  Krodhavasa.  The  King ruled  over  the  country  called  Kuluta.  In  the  battle  of Bharata  he  fought  on  the  side  of  the  Kauravas  and was  killed  by  Bhimasena.  ( M.B.  Karna  Parva,  Chapter 12,  Stanza  44). KSEMADHURTI  II.  A  King  who  took  the  side  of  the Kauravas.  This  King  who  was  the  brother  of  Brhan- taka,  fought  with  Satyaki  in  the  Bharata  battle.  (M.B. Salya  Parva,  Chapter  21,  Stanza  8). KSEMADHURTI  III.  A  warrior.  He  fought  with Brhatksatra  and  died  in  the  fight.  ( M.B.  Drona  Parva, Chapter  107,  Stanza  6). KSEMAGIRl.  Anothername  of  Bhadrakall  (a  goddess). In  Agni  Purana,  Chapter  12,  it  is  mentioned  that Arya,  Durga,  Vedagarbha,  Ambika,  Bhadrakall, Bhadra,  Ksemya  and  Naikabahu  are  also  synonyms  of Bhadrakall. KSEMAKA  I.  A  Raksasa  (giant).  In  Brahmanda Purana,  Chapter  2,  it  is  mentioned  that  this  Raksasa had  lived  in  KasI  and  that  the  King  Divodasa  killed this  Raksasa  and  built  a  city  there. KSEMAKA  II.  A  serpent  (Naga)  born  to  Kasyapa- prajapati  of  his  wife  Kadru.  (M.B.  Adi  Parva., Chapter  53,  Stanza  11 ). KSEMAKA  III.  A  King  who  was  a  luminary  in  the palace  of  Yudhisthira.  Mention  is  made  in  Maha- bharata, Udyoga  Parva,  Chapter  4,  Stanza  24,  that the  Pandavas  had  sent  invitation  to  this  King  for  the battle  of  Bharata. KSEMAMURTI.  A  son  of  Dhrtarastra.  (M.B.  Adi Parva,  Chapter  67,  Stanza  100). KSEMA5IKARA.  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). KSEMASARMA.  A  warrior  who  fought  on  the  side  of the  Kauravas.  Ksemasarma  stood  and  fought  at  the neck  of  the  Garudavyuha  ( the  formation  of  the  army KSEMAVAHA 434 KUBERA into  the  shape  of  an    eagle)   made   by   Karna.    (M.B. Drona  Parva,  Chapter  20,  Stanza  6). KSEMAVAHA.     A    warrior    of  Skanda.     (M.B.     Salya Parva,  Chapter  45,  Stanza  66). KSEMAVRDDHI.     The  minister    of    King    Salva.    He was  both  minister  and  general  of  the  army  at  the   same time.  Samba,  the  son    of  Sri    Krsna    defeated  Ksema- vrddhi.  (Mahabharata,  Vana  Parva,  Chapter  16). KSETRA  (S).     Sacred  spots.    In    Malayalam  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   Gramadevata    temples.     These     are temples  in    which  goddess   Bhadrakali    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    Visnu,  Siva, Ganapati  and  so  on. 3 )  Gramadevata  temples.     Worship  of  Bhadrakali  existed in  India  from  very  early    times.    When   Mohanjodaro and' Harappa  were  excavated  idols   of  Devi    (goddess) more  than  4000  years  old,  were    obtained   from    there. During    the  prevalence   of   Buddhism    in    India      the goddesses    Yaksi    and     Hariti    were     worshipped     in India.    Later    when     Hinduism    was     revived     these goddesses  took  their    places  in  it   as    the    goddesses    of Hindu  Puranas  and  epics.  The  Kali    temples   of   Ujja- yini    and    Calcutta    are   famous.    In    the      Cidambara temple  also  the  main   deity  is  Kali.  The  legend  is    that ParamaSiva   defeated   Kali   in     a   dance.    In    Mysore Camundi  (Kali)    is     worshipped    as   chief  goddess   or family  goddess.  Kamaksi  in  KancI,  Minaksi  in  Madura (South  India),  Mukambika  in   North   Karnafaka   and so  on  are  the  gentle  and  peaceful  forms  of  Kali. 4)  Devas  (gods) .     In  many    of  the   temples   in    South India,    MunKvaran    and    Karuppan     are   the   grama- devatas  (village  gods).  In  some  places  Bhairava  also   is worshipped  as   gramadevata.    In    certain    other   places Viran,      Irulan,       Karetti,      Nondi      and     Pancaruli are  worshipped.  Sasta  or   Ayyappan  has   a    prominent place  among  the  village  gods.    Importance   is   attached to  Sasta  or   Ayyappan   mostly    in   Kerala    and    Tamil Nadu. KSETRAPALA.  Ksetrapala  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  Sattvika,  Rajasa  and  Tamasa (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  Siva.  It  is  stated  in  Agni  Purana,  Chapter 51  that  Ksetrapalas  should  be  figures  having  trident  in the  hand. KSlRASAGARA.  Sea  ;of  Milk.  It  is  mentioned  in Mahabharata,  Udyoga  Parva,  Chapter  102,  that Brahma  drank  too  much  of  Amrta  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  Ksirasagara. KSlRAVATl.  A  holy  bath.  Those  who  bathe  in  this holy  bath  will  obtain  the  fruits  of  performing  the sacrifice  of  Vajapeya.  (M.B.  Vana  Parva,  Chapter  84) . KSlRIN.  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.  Bhisma  Parva, Chapter  7) . KSIT1KAMPANA.  A  captain  of  the  army  of  Skanda. (M.B.  Salya  Parva,  Chapter  45,  Stanza  59). KSUDRAKA.  There  was  a  country  known  as  Ksudraka in  Ancient  India.  Those  who  inhabited  this  country were  called  Ksudrakas.  It  is  stated  in  Mahabharata, Sabha  Parva,  Chapter  52  that  the  Ksudrakas  had brought  gifts  to  Dharmaputra.  In  the  battle  of  Bharata Duryodhana  protected  Sakuni  with  the  help  of  the Ksudrakas.  (Bhisma  Parva,  Chapter  51,  Stanza  16). It  is  stated  in  Mahabharata,  Bhisma  Parva,  Chapter  19 that  the  Ksudrakas  attacked  Arjuna  at  the  behest  of Bhisma.  Many  Ksudrakas  were  killed  when  ParaSu- rama  exterminated  the  Ksatriyas.  (M.B.  Drona Parva,  Chapter  70). KSUPA  I.  A  Prajapati.  There  is  a  story  about  the birth  of  this  Prajapati  in  Mahabharata.  Once  Brahma wished  to  perform  a  sacrifice.  But  he  could  not  get suitable  priest  as  the  performer  of  the  sacrifice.  So Brahma  decided  to  create  a  befitting  person  as  Rtvik (the  priest  who  does  the  rituals  of  the  sacrifice)  and he  got  pregnant  in  his  head.  After  a  thousand  years  he sneezed  and  a  Prajapati  came  out  of  the  head  of Brahma.  That  Prajapati  was  Ksupa.  He  made  Ksupa his  Rtvik.  (Mahabharata,  Sand  Parva,  Chapter  122) . Rudra  Bhagavan  made  him  Prajapati  ( the  Lord  of  all subjects) . KSUPA  II.  A  King  who  was  the  son  of  Prasandhi, and  the  grandson  of  Vaivasvata  Manu.  He  was  the father  of  Iksvaku.  In  Mahabharata,  Sabha  Parva, Chapter  8,  it  is  mentioned  that  Ksupa  stayed  in  the Palace  of  Yama  after  his  death.  In  Mahabharata,  Santi Parva,  Chapter  166  it  is  stated  that  this  King  had  receiv- ed a  sword  directly  from  Vaivasvata  Manu.  Ksupa was  not  in  the  habit  of  eating  flesh.  (M.B.  Anu^asana Parva.  Chapter  159,  Stanza  67). KSURAKARl^I.  An  attendant  of  Skanda.  (M.B.  Salya Parva,  Chapter  46,  Stanza  25 ) . KUBERA. 1)  Genealogy.     Descended  from  Visnu  thus  :  Brahma — Pulastya — Vis  ravas — Kubera. 2 )  Birth.  Pulastya  Prajapati  wedded  ManinI  alias  Havir- bhu,    daughter   of  sage  Trnabindu,  and    a  son  called ViSravas  was    born  to   them,   Visravas  married  Ilibila alias  Daivavarnini,    daughter   of  Bharadvaja.    Ravana Kumbhakarna  and  Vibhisana  were  the  sons  of  Visravas by  another  wife.    (Refer    to  the  genealogy  of  Ravana) . Visravas  was  childless  for  long,  and  the  above  mention- ed four    sons  were  the  fruits  of  the    boon    granted  him by  Brahma,  whom  he  pleased  by  austerities.  (For  details see  under  Vis  ravas,  Para  1). 3)  Kubera' s   attainment   of  eminence.     Once  during  Krta- yuga  the  Devas  went  to   Varuna,  and  after  performing a  Yajna  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 KUBERA 435 KUBERA oceans,  rivers,  streams  etc.  and  all  of  them  together gave  him  immense  wealth.  Siva  became  a  particular friend  of  Kubera.  (Salya  Parva,  Chapter  47). 4)  Kubera    in    Lanka.     Afterwards    Kubera    performed penance    for    ten    thousand   years    in  water   with  head submerged,    to    please    Brahma.    Yet,  Brahma  did   not appear.  Then  he    performed    penance    standing  on  one foot  in  the  centre   of  Pancagni.  Brahma   appeared  and asked  him  to  choose  any  boon.    Kubera    requested  that he  might  be  made  a  lokapalaka    (protector   of  the  uni- verse) and  the  custodian  of  wealth,  and  Brahma  respon- ded by  supplying  Kubera    the    treasures    Sarikha  nidhi and    Padmanidhi    and    also    the     Puspaka  Vimana    as vehicle.  He  was  also  appointed  one   of  the  Astadikpala- kas.   ( Indra.    Agni,     Yama,     Nirrti,     Varuna,    Vayu, Kubera  and  Is  a   are  the   eight    protectors    of  the  eight regions).    Kubera's  city  is  called  Mahodaya. Kubera  felt  really  happy   and   told  his  father  Visravas 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    Lanka    built  by    Maya   on  top  of  the mountain  Trikuta  in  the  middle  of  the    south  sea.  From that  day  onwards  Kubera  took  his  abode  in  Lanka.  ( It was  originally  built  for  Indra). 5 )  Old  history   of  Lanka.     Once   upon     a   time    when Brahma  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  Raksasa called  Heti.  From  his  hunger  emerged  the  Yaksa  called Praheti.  The  Raksasa  turned  out  to  be   an  unrighteous being,  and  the  Yaksa  a  righteous  person.    Heti  married Bhaya,  daugher  of  Kala,  and  a  son  VidyutkeSa  was  born to  them,  who  wedded  Salakatanka,  daughter  of  Sandhya. To  them   were   born  a    child,    whom     they  forsook   in the  valley  of  mountain  Manthara  and   went  their  own. way.    Siva  and  Parvati   came   that   way  just    then,  saw the  forsaken    child  and   blessed  it.  At   once    the   child became    a   youth.    Siva   named  him   Sukesa,    and   he married  Devavati,  the  daughter  of  a    Gandharva  called Manimaya.     To   them    were   born    three    sons   called Maiyavan,  Sumall.  and  Mall.  Thanks  to  the    blessings of  Siva  all  of  them  became  youths  as  soon  as  they  were born.  By  means  of  penances  they  secured  from   Brahma 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  Larika  on  the  top  of  the Mountain  Trikuta. There  is  a  story  about  the  origin  of  Trikuta.  Once  a controversy  arose  between  Vasuki  and  Vayubhagavan as  to  who  was  the  greater  of  the  two.  To  prove  that  he was  greater  than  Vayu,  Vasuki  enveloped  with  his  body mountain  Mahameru  so  that  Vayu  (wind)  could  not enter  it,  and  Vayu  tried  to  blow  off  the  mountain'with the  result  that  a  dust  storm  concealed  the  whole  world from  view.  The  Devas  took  refuge  in  Visnu,  who  paci- fied Vasuki,  and  he  then  unwound  one  coil  round  the mountain.  Vayu  took  advantage  of  the  opportunity  and swept  off  one  peak  of  the  mountain  to  the  South  into the  sea,  and  that  peak  is  Trikuta. Malyavan,  Sumall  and  Mali  settled  down  in  Lanka,  and they  married  Sundarl,  KetumatI  and  Vasudha,  the  three daughters  of  Narmada,  a  Gandharva  woman.  Seven sons  called  Vajramusti,  Virupaksa,  Durmukha,  Supta- ghna  Yajnakosa,  Malta  and  Unmatta  and  a  daughter called  Nala  were  born  to  Malyavan  and  Sundarl.  Ten sons  called  Prahasta,  Akampa,  Vikata,  Kalakamukha, Dhumraksa,  Danda,  Suparsva,  Sarhhrada,  Prakvata and  Bhasakarna  and  four  daughters  called  Veka,  Pus- potkata,  Kaikasi  and  Kumbhinasi  were  born  to  Sumall and  KetumatI.  Four  sons  called  Anala,  Anila,  Aha  and Sampati  ( these  four  were  the  ministers  of  Vibhisana) were  born  to  Mall  and  Vasudha. When  the  harassments  of  the  Raksasas  became  unbear- able the  Devas  sought  protection  from  Siva,  and  Indra detailed  to  him  about  the  unrighteous  actions  of  Malya- van, Sumall  and  Mali.  Siva  directed  the  Devas  to Visnu,  who  set  out,  to  fight  against  the  Raksasas. Mall  cut  at  Garuda,  and  Visnu  killed  him  (Mali) with  his  Sudarsana  Cakra.  The  other  Raksasas  retreated to  Lanka.  As  their  presence  in  Lanka  was  dan- gerous to  the  Devas,  Visnu  directed  the  SudarSana Cakra  to  go  to  Lanka  every  day  and  kill  the  Raksasas in  groups.  The  Cakra  began  its  work,  and  the  remaining Raksasas  escaped  to  Patala.  Lanka  became  thus  deserted and  Kubera  took  his  abode  there.  The  Yaksas,  born  from the  hunger  of  Brahma  roamed  about  without  a  leader and  ultimately  settled  down  in  Lanka  under  the  leader- ship of  Kubera.  (Uttara  Ramayana). 6)  Kubera  left  Lanka.     The    other   sons    of  Visravas  like Ravana  returned  with  boons  from   Brahma  for  the  con- quest of  the  earth,  and  the  first  thing  Ravana  did  was  to drive  away  his  brother    Kubera    from    Lanka.  He  also took  by  force    the  Puspaka   Vimana   of    Kubera,    who cursed  Ravana  thus:    "This  will  never  be    your  vehicle, but  will  become    that  of  his,  who  kills  you." Kubera,  with  the  Yaksas,  Kinnaras  etc.  went  north  and settled  on  mount  Gandhamadana.    (Vana  Parva,  Chap- ter 275). 7 )  Kubera's  sabhd.     The  assembly   hall  of  Kubera  is  1 00 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.  MarutaDeva  carrying  fragrance from  Kalpavrksa  worships  him.   Gandharva  and  Apsara women  entertain  Kubera  with  music.  MiSrakesI,    Ram- bha,  Menaka,  Urvasi,    Citrasena,     Sucismita,    Ghrtaci, Punjikasthala,    Visvaci,     Sahajanya,  Pramloca,    Varga, Saurabheyi,  Samici,  Budbuda,    and    Lata    are  the  chief among  them.    Manibhadra     (Manibhadra),    Dhanada, Asveta,    Bhadra,    Guhyaka,     Kaseraka,     Gandakandu, Pradyota,  Mahabala,  Ka,  Tumburu,  Pisaca,  Gajakarna, Vigala,  Varahakarna,  Tamrostha,  Halakaksa,  Halodaka Harhsacuda,     Sankhavarta,      Hemanetra,     Vibhisana, Puspanana,  Pingalaka,  Sonitoda,  Pravalaka,   Vrksabas- paniketa,    Ciravasas   and     Nalakubara     are    the   chief members  in  the  court  of  Kubera.    Siva,  a    good  friend of  Kubera,  very  often  visits  him.    Gandharvas  and  sages like  Visvavasu,  Haha,   Hu.hu,    Parvata,    Tumburu  and Sailusa  live  in  Kubera's  assembly.  Narada  told  Dharma- putra  that  the  Kuberasabha  was  thus    always  sweet  and pleasant.   (Sabha  Parva,    Chapter  10). 8)  Fight  between  Kubera  and  Ravana.     Kubera    got  secret information  that  the  Devas  and  the  brahmins  had  decid- ed jointly    to    complain    to    Mahavisnu     about    their unbearable  harassment  by  Ravana.    He  sent    a  messen- ger to  his  brother  Ravana  warning   him  to  lead  a  more righteous  life.    Ravana   got   so  much   enraged    at    the KUBERA 436 KUBERA advice  of  his  brother  that  he  cut  the  messenger  into pieces  and  served  as  food  to  the  Raksasas. Ravana  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, Marica,  Suka,  Sarana,  Vajradamstra,  Dhumraksa, Virupaksa,  Yupaksa,  Mahaparsva,  Malta,  Unmatta, Vikata,  Suptaghna,  Yajnantaka,  Makaraksa,  Kumbha- karna,  Atikaya  and  Aksakumara,  Ravana  marched  to Alakapurl  where  a  fierce  battle  ensued  between  Rava- na's  and  Kubera's  armies.  Many  Yaksas  were  killed by  Ravana's  army,  and  the  Yaksa  hero  Manicara killed  a  large  number  of  Raksasas.  As  a  last  resort Ravana  thrashed  Manicara  on  the  head  with  a  club and  this  turned  the  hair  on  his  head  to  one  side.  From that  day  Manicara  came  to  be  known  as  Parsvamauli (head  turned  to  one  side) .  In  the  fight  that  followed between  Kubera  and  Ravana  the  former  fell  down unconscious.  But,  the  Yaksas  brought  two  Vimanas and  carried  Kubera  to  the  palace.  Ravana  plundered Kubera's  palace  and  carried  off  to  Lanka  a  lot  of  costly gems  and  other  wealth.  (Uttara  Ramayana) 9)  Kubera  became  a  Chameleon.     King  Marutta  once  per- formed  a    Mahesvara     yajiia    to    which   were    invited Indra,  Varuna,  Kubera  and  Kala.  While  the  yajna  was progressing    Ravana    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 Ramayana ) . 10)  Kubera  cursed  Virupaksa.     Kubera  had  a  yaksa  called Virupaksa    as    Manager,    and    he   was    in    charge    of Kubera's    treasures    also.    Virupaksa   had  employed  a gigantic  yaksa  to  look  after    the    treasures   outside    the capital.  One  day  a  brahmin  called    Pasupata    came   in search   of  treasures    to    Alakapurl.    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    trea- sures lay  hidden.  Pasupata  tried    to    unearth   Kubera's treasures  by  the  above  means,  and  Virupaksa  who    got scent  of  the  brahmin's  activities  got  him  killed.  Since  a brahmin  (PaSupata)  was  killed  the  sin  of  brahmahatya affected   the   Yaksa    community,    and   angered    at  this Kubera  cursed  Virupaksa  into  a  man,  and  he  was  born on    earth   as    the   son   of  a  brahmin.  Virupaksa's  wife complained  about  this  curse  to   Kubera,    who    told    her that   she   would    be   born  as   a    daughter  of  the  maid- servant 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 Virupaksa  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  Alakapurl.  (Kathasaritsagara ) 1 1 )  Kubera  and  emperor  Prthu.      While    emperor    Prthu was   ruling  the  land  in  the  best  interests  of  his  subjects, mountains,  trees,  Devas,  Asuras,  Saptarsis,  Raksasas  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   Raksasas   began    to  milk  the  cow.  (Drona  Parva, Chapter  69,  Verse  24). The  Devas  crowned  Prthu  as  emperor,  and,  on  that occasion  imperial  symbols  were  presented  to  him.  The throne  was  presented  by  Kubera;  the  royal  umbrella  by Varuna;  the  crown  by  Indra  and  the  sceptre  by  Yama. (Bhagavata,  4th  Skandha  Chapter  15,  Verses  14  and  15). 12)  Kubera  cursed  Tumburu.     The  Yaksa  called  Tumburu once  displeased  Kubera,  who  cursed  him  into  a  Raksasa. He  was  to  be  redeemed  from  the  curse  on  his   death    at the  hands  of  Sri  Rama.    Tumburu,    who   was   born    as Viradha,  the  Raksasa  in  Dandakaranya  attacked  Rama and    Laksmana   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.      (Valmlki      Ramayana,  Aranya Kanda,  Canto  4) . 13)  Kubera  became  Pingaldkfa.  Kubera  once  looked  with jealousy  at  Parvati  seated  on  the  left  thigh  of  Siva,    and therefore,  he  became  blind  in  one  eye.     When    Parvati 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 Ekapingala. 14)  Agastya    cursed  Kubera.     Kubera  also  was  invited  to the  chanting  of  mantras  held  by  the  Devas  at  Kusavati. Kubera  was  on  his   way   to   KuSavati   with    Maniman when  the  latter  spat  on  the"  head  of  Agastya,    who    was performing     penance    on  the     banks  of  river  Kalindi. Agastya  cursed  them  thus: — "Oh  Kubera,  your  attend- ant Maniman  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  Maniman  and  his army." Bhimasena,  who  went  to  mount  Gandhamadana  in search  of  the  Saugandhika  flower  could  kill  Maniman and  his  soldiers  because  of  this  curse  of  Agistya.  After killing  Maniman,  Bhima  saw  Kubera  in  person,  and the  latter  got  absolved  from  the  curse.  (Vana  Parva, Chapter  161). 1 5)  Other  information  about  Kubera.      (i )    He   comforted the  Pandavas  once  during  their  life  in  exile  in  the  forest. (Vana  Parva,  Chapter  161,  Verse  41) . (ii)   During  the    war    with   Ravana    when    Sri    Rama fainted    on    the  field,    it   was    the  water,    purified    by mantras,    which      Kubera    sent    through    the     Yaksa, Guhyaka,   which  brought  Rama  back  to  consciousness. (Vana  Parva,  Chapter  289,  Verse  9) . (iii)  Kubera  once  cursed  the  Yaksa  called  Sthunakarna. He  went  to  live  in  forest    Amba  the  woman    became  a male    by  getting  the  penis  of  Sthunakarna.    (See  under Amba  and  Sthunakarna). (iv)    Sukracarya    once   gave    Kubera    a    lot  of  wealth. (Bhlsma  Parva,  Chapter  6,  Verse  23) . (v)  A   King     called     Mucukunda    once     fought  with Kubera.   (Santi  Parva,  Chapter  74,  Verse  4).  See  under Mucukunda. KUBERATlRTHA 437 KUKKURA  I (vi)  Sukra  once  carried  off  all  the  wealth  of  Kubera, who  complained  to  Siva  about  it.  Siva,  in  anger,  raised his  £ula,  when  Sukra  stood  on  its  top  and  pressed  it down.  Siva  threw  Sukra  off,  but  he  fell  into  the  palms of  Siva  who  threw  him  again.  Sukra  then  entered  the stomach  of  Siva  and  roamed  about  there  finding  no path  to  get  out.  Siva  waited  with  the  sula  to  kill  Sukra the  moment  he  came  out  of  his  (Siva's)  stomach.  Sukra came  out  as  Siva's  son,  and  ParvatI  prevented  Siva  from killing  Sukra  on  the  plea  that  it  was  not  proper  to  kill one's  own  son.  Sukra  thus  escaped  and  Kubera  lost some  of  his  wealth.  (Santi  Parva,  Chapter  289). (vii)  On  another  occasion  Kubera  entertained  sage Astavakra.  (AnuSasana  Parva,  Chapter  19,  Verse  37). (viii)  Kubera  should  be  installed  in  temples  as  seated on  a  goat  with  club  in  his  hand.  ( Agni  Purana,  Chap- ter 51). (ix)  The  name  of  Kubera's  wife  wasBhadra.  (Adi Parva,  Chapter  198,  Verse  6). (x)  Kubera  is  called  Naravahana  also  as  he  rides  in  a vehicle  drawn  by  men.  He  is  also  called  Rajaraja, as  he  is  King  of  Kings.  (Adi  Parva,  Chapter  275,  Verses 1-3). (xi)  Visravas  got  angry  with  Kubera,  and  from  that day  he  deputed  three  Raksasa  girls  to  serve  his  father. (Vana  Parva,  Chapter  275,'  Verses  1-3) . xii)  Synonyms  for  Kubera  used  in  Mahabharata.  Alaka- dhipa,  Dhanada,  Dhanadesvara,  Dhanagopta,  Dhana- dhipa,  Dhanadhipati,  Dhanadhyaksa,  Dhanesvara, Dhanapati,  Dhanesa,  Dravinapati,  Gadadhara,  Guhya- kadhipa,  Guhyakadhipati,  Kailasanilaya,  Naravahana, Nidhipa,  Paulastya,  Rajaraja,  Rajarat,  Raksasadhipati, Raksasesvara,  Vaisravana,  Vittagopta,  Vittapati, Vittesa,  Yaksadhipa,  Yaksadhipati,  Yaksapati,  Yaksa- pravara,  Yaksarat,  Yaksaraja,  Yaksaraksasabharta, Yak  sarak  sodhipa . xiii)  Kubera's  garden  is  called  Caitraratha,  his  son Nalakubara,  his  capital  Alaka  and  his  mountain-seat Kailasa. xiv)  Kubera  once  did  tapas  for  hundred  years  when Siva  appeared  and  granted  him  the  boon  that  he  would become  King  of  the  Yaksas.  (Padma  Purana,  Adikhanda Chapter  16). KUBERATlRTHA.  A  holy  place  on  the  banks  of  the river  Sarasvati.  Once  the  Devas  appeared  to  Kubera  at this  tirtha  and  granted  him  overlordship  of  wealth, friendship  of  Siva,  Deva-hood  and  rulership  of  the world.  The  Marudganas  crowned  him  King.  He  got the  son  Nalakubara  also  there.  The  place,  thus important  in  many  ways  came  to  be  reputed  as  Kubera- tlrthain  later  years.  (Salya  Parva,  Chapter  97). KUBHA.  A  river  mentioned  in  the  Rgveda.  Kubha, Sindhu,  Suvastu,  Vitasta,  Asikni,  Parusni,  Vipasa, Satadru,  Sarasvati  and  Yamuna  are  the  important rivers  referred  to  in  the  Rgveda. KUBJA.  An  ugly  woman  about  whom  the  following story  is  told  in  Chapter  126,  of  Uttarakhanda  in  Padma Purana. Kubja  became  a  widow  in  her  very  childhood,  and  she spent  eight  years  in  observing  auspicious  ceremonies. As  she  took  the  'Magha  bath'  every  year  she  attained salvation.  This  was  the  period  when  Sunda  and Upasunda  were  harassing  the  world,  and  to  destroy them  Kubja  incarnated  as  Tilottama  and  hooked  them by  her  excellent  beauty.  They  fought  each  other  for  her hand  and  got  killed.  Brahma  was    pleased    at    this    and granted  Kubja  a  place  in  Suryaloka. KUBjAMRAKA.  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.  Sudaman,  better  known  as  Kucela  was  a brahmin  class-mate  of  Sri  Krsna  at  the  Asrama  of sage  Sandipani.  One  day  Sandipani's  wife  deputed Kucela  and  Krsna  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  asrama  due  to heavy  rain,  thunder  etc.  After  their  education  was over  these  two  thick  friends  left  the  ai'rama  and  went their  different  ways  in  life. Sri  Krsna  became  the  lord  of  Dvaraka,  and  Kucela  a house-holder  with  many  children,  and  starvation gripped  the  family.  One  day,  at  the  instance  of  his wife,  Kucela  started  for  Dvaraka  to  visit  Krsna  with  a packet  of  rice  flakes  as  a  present  to  him.  Krsna  receiv- ed his  old  classmate  most  cordially,  and  ate  one  hand- ful of  rice  flakes  from  the  packet  brought  by  Kucela. Rukmini  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  Krsna  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.  Sri  Krsna's  blessings  thus  converted poor  Kucela  into  a  very  rich  person.  (Bhagavata,  10th Skandha) . KUHA.  A  prince  of  the  Sauvlra  kingdom.  He  was  a follower  of  Jayadratha.  (Vana  Parva,  Chapter  265, Verse  11). KUHARA.  A  King  of  Kalinga.  He  was  born  from  an aspect  of  the  Asura  called  Krodhavasa.  (Adi  Parva, Chapter  67,  Verse  65) . KUHO.  Daughter  of  Angiras,  one  of  the  Prajapatis. To  Angiras,  by  his  wife  Smrti  were  born  four  daughters called  Sinlvali,  Kuhu,  Raka  and  Anumati.  (Visnu Purana,  Part  1,  Chapter  10). KUJA.  Kuja  is  an  individual  belonging  to  the  Deva- gana.  His  weapon  is  called  Sakti.  He  wears  the aksamala.  (Rudraksa  garland). KUJRMBHA.  A  very  powerful  and  valiant  Raksasa 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  Nirvindhya. Once  he  abducted  Mudavatl,  the  beautiful  daughter  .of Viduratha,  King  of  Vaisall.  At  last  Vatsapri,  the  son of  Bhalandana  made  Mudavatl  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  Mudavatl.  (Ma.rkan.deya Purana,  Chapter  116). KUKARDAMA.  A  wicked  monarch  of  Pindarakadesa. He  had  to  be  born  in  Pretayoni  (womb  of  a  ghostess) due  to  his  many  sins,  and  once  he  came  to  the  asrama of  Kahoda,  and  the  sage  recognised  him  as  his  former disciple  and  absolved  him  from  his  ghosthood.  (Padma Purana,  Uttara  Khanda,  Chapter  139). KUKKURA  I.  A  King  of  the  Lunar  dynasty,  the founder  of  the  Kukkura  dynasty. KUKKURA  II 438 KUMARl  IV KUKKURA  II.  A  noble  sage  who  distinguished  himself  in Dharmaputra's  court.  (Sabha  Parva,  Chapter  4,  Verse 19). KUKKURA  (M).  An  urban  region  in  ancient  India. ( Bhisma  Parva,  Chapter  9,  Verse  42 ) . KUKKUTIKA.  A  female  attendant  of  Skanda.  (Bhisma Parva,  Chapter  46,  Verse  15). KUKUDMIN.  A  son,  Anarta,  was  born  to  King Saryati,  the  son  of  Vaivasvata  Manu.  Revata,  the famous  Rajarsi,  who  ruled  from  his  capital  at  Kusas- thali  island,  was  the  son  of  Anarta.  Anarta  had  hundred sons,  the  eldest  being  Kukudmin,  and  also  a  daughter called  Revati.  (Devi  Bhagavata,  7th  Skandha). KUKURA  I.  (KUKtJRA).  A  King  of  the  Vrsni dynasty.  From  Vrsni  the  descendants  are  in  the following  order  : — Yudhajit — -Sini —  Satyaka  —  Satyaki (Yuyudhana) — Jaya  —  Kuni  —  Anamitra  —  Prsni  — Citraratha — Kukura.  As  Kukura  was  a  very  reputed King  his  successors  were  also  called  Kukuras.  The Ksatriyas  of  this  dynasty  were  subject  to  the  orders  of Sri  Krsna.  (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  Kasyapa  dynasty. (Udyoga  Parva,  Chapter  103,  Verse  10). KUKURA  (M).  An  urban  region  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  60). KUKSI  I.  To  Svayambhuva  Manu  the  son  of  Brahma were  born  two  sons  called  Priyavrata  and  Uttanapada by  his  wife  Satarupa,  and  Kardama  Prajapati  married the  daughter  of  Priyavrata.  And,  to  them  were  born three  sons  called  Samrat,  Kuksi  and  Viral.  (Agni Purana,  Chapter  18) . KUKSI  II.  A  well  known  Asura  King.  An  aspect  of this  Asura  was  later  reborn  as  King  Parvatlya.  (Adi Parva,  Chapter  67,  Verse  56). KULACALA.  (KULAPARVATA) .  Kulaparvatas  are seven  in  number,  Viz.  Mahendra,  Malaya,  Sahya, Suktiman,  Rksavan,  Vindhya,  Pariyatra.  (Bhisma 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  Krsna  at Kuruksetra. In  the  decline  of  a  family,  its  time-honoured  usages perish;  with  the  perishing  of  such  rites  impiety  over- takes 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.   (Bhisma  Parva,  Chapter  25  and  the  Gita) . KULAMPUNA.  A  river  which  ought  to  be  daily  re- membered. (Anufiasana  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). KULATTHA.     A  holy  centre   in  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  66) . KULIKA.     A  prominent  serpent    born    of  Kadru.     (Adi Parva,  Chapter  65,  Verse  41 ). KULYA.     A  Rsi  who  belonged  to  the  line  of  disciples   of Vyasa.    (Bhagavata.  12th  Skandha). KUMARA  I.     Skanda  or  Subrahmanya.  (For  details   see under  Skanda) . KUMARA    II.     A    King  in   ancient     India.      He    was invited  by  the  Piindavas  to  help  them  in  the  great  war. He  was  defeated  by  Drona.  ( Udyoga  Parva,  Chapter  4, Verse  24) . KUMARA  III.     A  sage  reputed    as   Sanatkumara.    (For details  see  under  Sanatkumara). KUMARA  IV.     One  of  the  prominent  sons  of  Garuda. KUMARA  V.     An  urban  region  in  ancient   India.    King Sreniman  of  Kumara  was    defeated    by   Bhlma  during his  triumphal  tour.  (Sabha  Parva,    Chapter   30,   Verse 1).  T KUMARA  (S).  Sanaka,  Sanandana,  Sanatkumara  and Sanatsujata  were  the  sons  of  Brahma  endowed  with eternal  youthfulness.  They  are  known  as  the  Kumaras. KUMARADASA.  A  Sanskrit  poet  of  the  7th  century A.D.  His  chief  work  is  the  great  poem  called  Janakl- haranam  consisting  of  twenty  cantos. KUMARADATTA.  Guardian  of  the  mother  of  the Vaisya  called  Musika.  (See  under  Musika). KUMARADHARA.  A  river  which  has  its  source  in Brahmasaras.  Those  who  bathe  in  the  river  will  be- come intelligent  and  wealthy.  (Vana  Parva,  Chapter 84,  Verse  149) . KUMARAKA.  A  prominent  serpent  born  in  the Kauravya  dynasty.  It  was  burnt  to  death  at  the  serpent yajiia  of  King  Janamejaya.  (Adi  Parva,  Chapter  57, Verse  13). KUMARAKOTI.  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). KUMARA  VANA  (M).  The  place  where  King Sudyumna  got  changed  into  a  woman.  When  once Sanaka  and  other  sages  went  to  Kumaravana  to  see Siva  he  was  seated  there  with  Parvatl  on  his  lap. Seeing  the  sages  Parvatl  got  angry  and  cursed  that men  who  entered  the  fores  t  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. Pururavas  was  the  son  born  to  this  woman  by  Budha. (Devi  Bhagavata,  1st  Skandha). KUMARAVARSA.  A  place  near  mount  Raivataka. (Bhisma  Parva,  Chapter  11,  Verse  26) . KUMARl  I.  A  princess  of  the  Kekaya  kingdom.  She was  the  mother  of  Pratisravas,  and  wife  of  Bhlmasena, a  King  of  the  Puru  dynasty.  (Adi  Parva,  Chapter  95, Verse  43) . KUMARl  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  Kumarls  and they  used  to  eat  unborn  children  in  the  womb  of  their mothers. KUMARl  III.  Wife  of  the  serpent  called  Dhananjaya. (Udyoga  Parva,  Chapter  117,  Verse  17) . KUMARl  IV.  A  river  in  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  36). KUMARI  V 439 KUMBHAKARNA KUM&Rl  V.     A  river   in   the    Saka     island.      (Bhisma Parva,    Chapter  11,  Verse  32). KUMARlPUjA.  It  is  a  special  item  in  Navaratripuja. According  to  the  definition  'Kumarika  tu  sa  prokta dvivarsa  ya  bhavediha',  Kumari  is  a  two-year  old female  child.  To  worship  such  a  child  is  Kumarlpuja, 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  Kumaris  should be  worshipped  and  as  to  the  manner  and  method  of the  worship.  The  same  Kumari  may  be  worshipped during  all  the  days  of  the  Puja,  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  Kumaris  alone  should  be  worshipped;  any  one of  the  navakanyakas  would  do.  A  girl  two  years old  is  called  Kumari,  three  years  old  Trimurti;  four years  old  Kalyanl;  five  years  old  RohinI;  six  years  old Kali;  Seven  years  old  Candika;  eight  years  old  Samb- havi;  nine  years  old  Durga  and  ten  years  old  Subhadra. These  girls  are  called  Navakanyakas.  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  Kumaris  suitable  for  worship. They  should  be  absolutely  free  from  ulcers,  leprosy, ugliness,  squint-eyes,  dwarnshnesp,  lameness,  bad odour,  stigma  of  low  birth  etc.  For  the  achievement  of special  objects  a  Brahmin  child  should  be  worshipped; for  victory,  a  Ksatriya  child  and  for  profit,  a  Vaigya or  a  Sudra  child  should  be  worshipped.  The  Brahmin may  worship  brahmin  children;  the  Ksatriya,  Brahmin and  Ksatriya  children;  the  Vaisya,  Brahmin,  Ksatriya and  Vaisya  children;  and  the  Sudra,  Brahmin, Ksatriya,  Vai;'ya  and  Sudra  children.  (Devi  Bhaga- vata,  3rd  Skandha) . KUMBHA  I.  One  of  the  three  sons  of  Prahlada,  the other  two  being  Virocana  and  Nikumbha.  (Adi Parva,  Chapter  65,  Verse  19). KUMBHA.  II.  Son  of  Kumbhakarna,  whose  wife Vajrajvala  bore  him  two  sons  called  Kumbha  and Nikumbha.  Both  of  them  were  very  powerful,  and Kumbha,  in  the  Rama-Ravana  war  defeated  the  army of  monkeys  on  various  occasions.  Many  of  the  ministers of  Sugriva  tried  to  defeat  Kumbha.  Arigada,  son  of Bali  also  could  not  stand  up  to  him.  Then  Sugriva 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  Sugriva.  (Valmlki  Ra.ma.yana, Yuddha  Kanda,  Canto  76). KUMBHAKA'  I.  A  warrior  of  Skanda.  (Salya  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  Kasi  once  when  King  Divo- dasa  was  ruling  the  state  after  having  killed  the  Raksasa called  Ksemaka,  who  had  lived  like  a  king  there.  Kum- bhaka  lived  in  a  forest  in  Kasi  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  Kas"i,  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  even- ing they  led  back  with  them  the  cows  used  by  the  sage  for his  Pujas.  When  the  sun  set,  as  usual  the  sage  sat  before the  sacred  fire  for  Puja.  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  Kasi  became  a  desert  place,  where- upon king  Divodasa  went  to  the  banks  oftheGomati and  founded  a  new  kingdom  there.  (Brahmanda  Purana Chapter  2) . KUMBHAKARNA. 1)  Genealogy.     Descended    from   Visnu  thus:  Brahma — Pulastya— Visravas — Kumbhakarna. 2)  Birth.     Pulastya,    one     of    the    Prajapatis    married Havirbhu  (ManinI)    and    a   son    called   Visravas    was born  to  them. Ravana  and  Kumbhakarna  were  born  to  Vis"ravas  of Puspotkata,  and  Vibhlsana  was  born  to  him  of  Raka, and  Khara  and  Surpanakha  were  born  to  him  of Malini.  The  above  version  is  based  on  verses — 1  to  8  in Chapter  275  of  the  Vana  Parva.  But,  according  to Uttara  Ramayana,  Ravana,  Vibhlsana  and  Kumbha- karna were  born  to  Visravas  of  his  wife  called  Kaikasl. According  to  the  Agni  Purana,  Puspotkata  and  Kaika^i were  one  and  the  same. 3)  Former  births  of  Kumbhakarna.   Ravana  and  Kumbha- karna were  originally  the    two   Devas    called  Jaya  and Vijaya.  Visnu  appointed  them    as    gate-keepers  at  Vai- kuntha.  Once  they  stopped  sages  like  Sanaka  and  others at  the  gates,  and  the  latter  cursed  Jaya  and  Vijaya  into Raksasas.  When  they   complained   about    the  curse  to Visnu  he  promised  to  welcome  them  back  to  Vaikuntha after  they  had  lived  three   births    as  Raksasas.  Accord- ingly Jaya    was   born    as   Hiranyaksa    and   Vijaya    as Hiranyakasipu,  both  of  them  Asuras.  Mahavisnu  incar- nated himself  as  a   Boar   and    killed  Hiranyaksa    and as  Narasirhha  he  killed  Hiranyakasipu.  Hiranyaksa  and Hiranyakasipu  were  reborn    as   Ravana  and  Kumbha- karna respectively.  Mahavisnu,  during  his   incarnation as  Sri  Rama   killed    both    Ravana  and  Kumbhakarna. Ravana     was     reborn     as     Sisupala     and     Kumbha- karna as  Dantavaktra.    Both   of  them    were   killed    by Mahavisnu  during  his  incarnation  as  Sri    Krsna.  Thus the  Deva  called   Vijaya,    on     account    of  the    curse  of Sanaka  and  other  sages,    passed   through  three  lives  as Hiranyakasipu,   Kumbhakarna   and    Dantavaktra    and finally  reached  Vaikuntha.  (Bhagavata,  7th  Skandha). 4)  Kumbhakarna  secured  boons.     Kumbhakarna     spent  his childhood  with  his  brothers  at  the   asrama  of  his  father on  mount  Gandhamadana.  Kubera  was  at  the  zenith  of his  glory  at  that  time,  having  been  crowned  king  of  the Yaksas,  and  also  having  got   the  Puspaka  Vimana.  The reputation  of  Kubera  kindled  jealousy  in  Kumbhakarna and  his  brothers.   They  too    performed    penance  in  the forest  on  one  foot  for   a    thousand  years.    But,  Brahma did  not  appear.    They  continued    the    penance  without eating  any  food.  Khara    and    Surpanakha    stayed  there serving  their  brothers.  Even  after  the   second    thousand years  Brahma  did  not  appear.    Then  Ravana  cut  off  his ten  heads  and  made  offerings  of  them  to   Brahma.  Then Brahma  appeared.  Brahma  restored  his  heads  to  Ravana KUMBHAKARI^ASRAMA 440 KUMUDAMALl and  he  was  granted  the  boon  that  he  would  not  be killed  by  anybody  but  a  man.  The  Devas  shuddered at  the  gift  to  Ravana,  and  feared  about  the  future  in case  Kumbhakarna  too  got  such  a  boon.  At  their  request Sarasvati  danced  on  his  tongue  at  the  time  of Kumbhakarna's  request  for  a  boon.  Kumbha- karna wanted  NIRDEVATVAM  (Absence  of  all Devas) .  But  by  a  slip  of  the  tongue  (caused  by  Saras- vati) what  he  asked  for  was  nidravatvam  (sleep). Brahma  granted  him  nidravatvam  ;  he  said  that  Kum- bhakarna would  sleep  for  six  months  of  the  year continuously.  Vibhisana  got  the  boon  that  he  should  re- member righteousness  in  danger  and  use  the  Brahmastra without  any  training  in  its  use.  The  brothers  returned home  after  securing  the  boons,  and,  after  driving  off Kubera,  the  lord  of  Lanka,  Ravana  and  his  brothers took  their  abode  there.  (Vana  Parva,  Chapter  275  and Uttara  Ramayana) . 5)  Death  of  Kumbhakarna.  Kumbhakarna  played  a  very important  part  in  the  Rama-Ravana  war.  Prominent warriors  on  the  side  of  Rama,  like  Sugriva,  his  minis- ters and  Laksmana  fought  with  him.  But,  none  of  them could  kill  him.  At  last,  Sri  Rama's  arrows  killed  him. (Valmlki  Ramayana,  Yuddha  Kanda,  Chapter  67). Kumbhakarna  is  not  to  be  viewed  merely  and  purely as  an  evil  character.  His  advice  to  Ravana  on  various occasions  shows  noble  traits  of  his  character.  When  Sri Rama  with  his  army  of  monkeys  appeared  on  the  other side  of  the  ocean  Ravana  held  a  conference  of  his brothers,  ministers  and  others  at  which  Kumbhakarna spoke  as  follows: — "You  abducted  Sita  without  consult- ing 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  Rama." These  weighty  words  of  Kumbhakarna  throw  consi- derable light  on  the  character  of  Kumbhakarna. (Valmlki  Ramayana,  Yuddhakanda,  Chapter  12). KUMBHAKARNAS'RAMA.   A  holy   place.  He  who visits  this  place  will  enjoy  the  respect  of  others.  (Vana Parva,  Chapter  84,  Verse  157). KUMBHAl^DA.  Minister  of  Banasura.  Citralekha, companion  of  Usa,  the  daughter  of  Bana  was  the  dau- ghter of  Kumbhanda.  (See  under  USA) .  (Bhagavata, 10th  Skandha). KUMBHAl^DAKODARA.  A  warrior  of  Skandadeva. ( Salya  Parva,  Chapter  45,  Verse  69) . KUMBHARETAS      (RATHAPRABHU,      RATHADH- VANA) .  Bharadvaja,  the  first  son  of  Sarhyu  married  Vira, and  an  Agnideva  was  born  as  their  son.  This  Agni  is known  by  the  names  Kumbharetas,  Rathaprabhu  and Rathadhvana.  (M.B.  Vana  Parva,  Chapter  220,  Verse 9). KUMBHASRAVAS.  An  attendant  of  Skandadeva. (Salya  Parva,  Chapter  46,  Verse  26) . KUMBHAVAKTRA.  A  warrior  of  Skandadeva.  (Salya Parva,  Chapter  45,  Verse  75) . KUMBHAYONI  I.     Agastya.  ( See  under  Agastya) . KUMBHAYONI  II.  A  Deva  woman  who  danced  in Indrasabha  when  Arjuna  came  to  Indraloka.  (Vana Parva,  Chapter  43,  Verse  30) . KUMBHlNADl.  Daughter  of  Sumali  the  Raksasa,  by Ketumati.  She  was  abducted  by  the  King  of  Mathura called     Madhupa.      Ravana  killed     him.     (See    under Madhupa) . KUMBHlNASA.  An  asura  and  a  notorious  philanderer. (Anusasana  Parva,  Chapter  39,  Verse  7). KUMBHlNASl  I.  Wife  of  Angaraparna,  a  great Gandharva.  When  Arjuna  was  about  to  kill  Citraratha KumbhlnasI  requested  Yudhisthira  to  save  her  husband, and  he  was  accordingly  set  free.  (For  details  see  under Angaraparna) . KUMBHlNASl  II.  A  daughter  born  to  Visvavasu  of Anala.  A  Raksasa  called  Madhu  abducted  and  made her  his  wife.  The  famous  Lavanasura  was  their  son. KUMBHlPAKA  (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  Kumbhi  fire  the  hell  came  to  be  known by  this  name.  Big  vessels  full  of  boiling  oil  are  kept there  and  the  servants  ofYama  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.  (Devi Bhagavata,  8th  Skandha;  also  see  under  Pitrtlrtha). KUMUDA  I.  A  prominent  serpent.  (Adi  Parva, Chapter  35,  Verse  15). KUMUDA  II.  A  prominent  monkey,  who  was  an attendant  of  Sugriva.  (Vana  Parva,  Chapter  289,  Verse 4). KUMUDA  III.  A  great  elephant  born  in  the  dynasty of  Supratika.  (Udyoga  Parva,  Chapter  99,  Verse  15). KUMUDA  IV.  A  son  of  Garuda.  (Udyoga  Parva, Chapter  101,  Verse  12). KUMUDA  V.  One  of  the  five  attendants  given  by Brahma  to  Skanda.  (Salya  Parva,  Chapter  45,  Verse 39). KUMUDA  VI.  A  warrior  who  fought  with  Skanda- deva. (Salya  Parva,  Chapter  45,  Verse  56). KUMUDA  VII.  A  synonym  of  Mahavisnu.  (Anu- sasana Parva,  Chapter  149,  Verse  76) . KUMUDA  VIII.  There  are  four  mountains  supporting Mahameruon  its  four  sides,  and  Kumuda  is  one  of  those four  mountains,  Mandara,  Merumandara  and  Suparsva being  the  other  three.  According  to  the  8th  Skandha of  the  Devi  Bhagavata  there  are  other  tweny  mountains on  the  four  sides  of  Mahameru,  viz.  Kurariga,  Kuraga,' Kusumbha,  Vikankata,  Trikuta,  Sisira,  Patanga, Rucaka,  Nila,  Nisadha,  Sitivasa,  Kapila,  Saiikha, Vaidurya,  Carudhi,  Harhsa,  Rsabha,  Naga,  Kalanjara and  Narada. KUMUDADI.  One  of  those  Vedic  scholars,  who belonged  to  the  line  of  Vyasa's  disciples.  His  forte  was the  Atharvaveda.  Jaimini  was  a  reputed  disciple  of Vyasa.  His  son,  Sumantu,  taught  his  disciple Kabandha  the  Atharvaveda.  Kabandha  divided  it  into two  between  Devadaiia  and  Pathya.  Medha,  Brahma- bali,  Sautkayani  and  Pippalada  were  the  disciples  of Devadarsa,  and  Jabali,  Kumudadi  and  Saunaka  were the  disciples  of  Pathya.  (Visnu  Purana,  Part  3,  Chapter 6). KUMUDAKSA.  A  prominent  serpent.  (Adi  Parva, Chapter  35,' Verse  15). KUMUDAMALl  (KUMUDAMANl) .  One  of  the four  attendants  given  by  Brahma  to  Skanda,  the  other three  being  Nandisena,  Ghantakarna  and  Lohitaksa. All  the  four  were  very  powerful,  as  swift  and  speedy  as KUMUDODARA 441 KUNDODARA  III wind  and  noted  for  their  sexual  energy.     (Salya   Parva, Chapter  45,  Verse  25) . KUMUDODARA.  A  particular  region  in  the  Saka island.  (Bhisma  Parva,  Chapter  11,  Verse  25). KUMUDVATI  I.  Wife  of  King  Vimarsana  of  Kirata- de£a.  Kumudvati  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  Siva  temple  at  Pampapura.  It was  CaturdasI  day,  and  thousands  of  people  had gathered  there,  and  I  stood  there  looking  at  the Sivaliriga.  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  Siva;  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  Kumudvati wanted  to  know  about  her  past  also,  and  Vimarsana said  thus  :  "In  the  past  life  you  were  a  she-dove.  Once you  sat  on  the  top  of  a  Parvati  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 Parvati  temple  thrice  you  are  now  born  as  a  queen." VimarSana  told  her  this  also  that  in  the  next  birth  she would  be  born  as  the  daughter  of  King  Srnjaya,  as  the daughter  of  the  King  of  Kalinga  in  her  third  rebirth, as  the  daughter  of  the  King  of  Magadha  in  her  fourth birth,  as  the  daughter  of  King  Dasarna  in  her  fifth birth,  as  the  daughter  of  Yayati  in  her  sixth  birth,  as the  daughter  named  Vasumati  of  the  King  of  Vidarbha in  her  seventh  birth,  and  that  ultimately  she  would attain  salvation.  Vimarsana  in  his  next  birth  would likewise  be  born  as  the  Sindhu  King,  as  the  King  of Saurastra  in  his  third  birth,  as  the  King  of  Gandhara in  his  fourth  birth,  as  King  of  Avanti  in  his  fifth  birth, as  King  Anarta  in  his  sixth  birth,  as  King  of  the Pandyas  in  his  seventh  birth,  and  that  ultimately  he too  would  attain  salvation.  Thus  Vimarsana  taught  his wife  that  both  of  them  would  ultimately  attain  salvation as  they  had  gone  round  the  temple.  (Siva  Purana, Caturdaslmahatmya) . KUMUDVATI  II.  Wife  of  Kusa,  son  of  Sri  Rama. Kusa  lost  the  ornaments  on  his  hands  in  water  once while  he  was  sporting  in  the  river.  Angry  at  the  loss Kusa  was  about  to  shoot  his  arrows  at  the  Sarayii  when the  naga  called  Kumuda  not  only  returned  to  him  his lost  ornaments  but  also  gave  Kumudvati  as"  wife  to  him. (Ananda  Ramayana) . KUNADlKA.  A  warrior  of  Skanda  deva.  (Salya  Parva, Chapter  45,  Verse  58). KUNDA.  A  very  erudite  Brahmarsi.  He  was  present at  the  serpent  yajna  of  Janamejaya.  (Adi  Parva, Chapter  53,  Verse  8) . KUNDA.  One  of  the  five  attendants  given  by  Dhata to  Skandadeva,  the  other  four  being  Kusuma,  Kumuda, Dambara  and  Adambara.  (Salya,  Parva,  Chapter  45, Verse  38). KUNDABHEDl.  A  son  of  Dhrtarastra;  Bhima  killed him.  (Drona  Parva,  Chapter  127,  Verse  60). KUNDADANTA.  A  Videha  brahmin,  Kundadanta 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  Ayodhya, where  he  lived  with  Sri  Rama,  and  Vasistha  taught him  the  necessary  texts  on  the  subject  so  that  he attained  spiritual  knowledge.  (Yogavasi stha ) . KUNDADHARA  I.  A  son  of  Dhrtarastra.  He  is  known  as Kundodara  also.  Bhimasena  killed  him.  (Bhisma  Parva, Chapter  88,  Verse  23) . KUNDADHARA  II.  A  serpent  worshipping  Varuna  in his  court.  ( Sabha  Parva,  Chapter  9.  Verse  9) . KUNDADHARA  III.  A  cloud.  None  of  the  Devas condescended  to  bless  a  poor  brahmin,  who  once  per- formed penance  in  the  forest  when  a  cloud  called  Kunda- dhara  appeared  and  told  him  that,  if  the  Devas  would permit,  he  (cloud)  would  bles«  him.  Immediately  the Deva  called  Manibhadra  requested  the  cloud  to  bless the  brahmin.  The  cloud  did  so  and  the  brahmin attained  salvation.  (Sand  Parva,  Chapter  271). KUNDAJA  (KUJVDABHEDI.  A  son  of  Dhrtarastra; Bhima  killed  him.  (Bhisma  Parva,  Chapter  96,  Verse 26). KUKIDALA  I.  A  serpent  born  in  the  Kaurava  dynasty. It  was  burnt  to  death  at  the  serpent  yajna  of  Jana- mejaya. (Adi  Parva,  Chapter  57,  Verse  16). KUNDALA  II.  An  urban  region  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  63). KUNDALAPURUSA.     See  under  Samudrika  Sastra. KUNDALl  I.  One  of  the  children  of  Garuda.  (Udyoga Parva,  Chapter  101,  Verse  9). KUNDALl  II.  A  river  the  water  of  which  was  drunk  by the  Indians.  (Bhisma  Parva,  Chapter  9,  Verse  21). KUNDALl  III.  A  son  of  Dhrtarastra,  also  kuown  as Kundasi.  He  was  killed  by  Bhima.  (Bhisma.  Parva, Chapter  96,  Verse  24) . KUNDALI  IV.  A  synonym  of  Sri  Krsna.  (Anugasana Parva,  Chapter  149,  Verse  110). KUNDAPARANTA.  An  urban  area  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  49) . KUNDARIKA.  A  female  attendant  of  Skandadeva. (Salya  Parva,  Chapter  46,  Verse  15) . KUNDASI.     See  under  Kundali  III. KUNDIKA.  Great-grandson  ofKing  Kuru  of  the  lunar dynasty,  and  son  of  Dhrtarastra.  (Adi  Parva,  Chapter 94,  Verse  58) . KUNDINA.  The  capital  of  ancient  Vidarbha.  Dama- yantl  was  born  and  brought  up  in  this  city.  (See  under Damayanti). KUNDlVISA.  An  urban  region  in  ancient  India. (Bhisma  Parva,  Chapter  50,  Verse  50) . KUNDlVRSA.  An  urban  region  in  ancient  India. (Bhisma  Parva,  Chapter  56,  Verse  9). KUNDODARA  I.  A  son  of  Dhrtarastra.  Bhima  killed him.  (Bhisma  Parva,  Chapter  88,  Verse  23). KUNDODARA  II.  A  prominent  serpent.  (Adi  Parva, Chapter  35,Verse  16). KUNDODARA  III.  Sixth  son  of  King  Janamejaya.  The King  had  eight  sons,  Viz.  Dhrtarastra,  Pandu,  Balhlka, Nisadha,  Jambunada,  Kundodara,  Padati '  and  Vasati. (Adi  Parva,  Chapter  94,  Verse  57) . KUISIGARGA 442 KUNTl  I KUl^IGARGA.  A  reputed  sage.  By  severe  austerities  he increased  his  spiritual  powers,  created  a  girl  by  his mental  power,  and  afterwards  entered  into  Samadhi. The  girl,  who  did  not  relish  the  idea  of  marriage,  began penance  in  solitude,  and  she  grew  old.  In  the  Maha- bharata  she  is  known  as  Vrddhakanya  (Old  Virgin) .  In the  evening  of  her  life  she  longed  to  give  up  her material  body  and  to  attain  salvation.  At  this  juncture Narada  told  her  that  salvation  was  not  for  unmarried women.  She,  therefore,  gave  half  the  power  of  her penance  to  a  young  man  called  Snigavan  and  lived  as his  wife  for  one  single  night.  She  thus  attained  salvation (Salya  Parva,  Chapter  52). KUJVINDA.  A  noble  brahmin.  He  presented  a  divine conch  to  Yudhisthira  at  his  Rajasuya  Yajna.  (Sabha Parva.  Chapter  51,  Southern  text). KUNJA.  A  reputed  sage.  Once  he  enjoyed  the  company of  Pramloca,  the  celestial  woman.  (See  under Pramloca) . KUNJALA  I.  A  warrior  of  Skanda.  (Salya  Parva. Chapter  45). KUNJALA  II.  A  wise  parrot  which  lived  on  the  banks of  the  river  Narmada.  The  Padma  Purana  (Chapter 85,  Bhumikhanda)  has  the  following  to  say  about  the parrot. Kunjala,  the  wise  parrot,  had  a  wife  and  four  sons called  Ujjvala,  Samujjvala,  Vijvala  and  Kapinjala. 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 Subahu) . KUNJARA  I.  A  great  monkey.  Anjana  mother  of Hanuman  was  the  daughter  of  Kunjara.  (Valmiki Ramayana,  Kiskindha  Kanda;  Canto  66,  Verse  9). KUNJARA  II.  A  well-known  serpent.  (Adi  Parva, Chapter  35,  Verse  15). KUNJARA  III.  A  prince  of  the  Sauvira  country.  He was  a  follower  of  Jayadratha,  and  was  killed  by  Arjuna. (Vana  Parva,  Chapter  271 ). KUNTAKA  (KUNTALA).  A  Sanskrit  poet  who  flour- ished in  the  eleventh  century  A.D.  He  was  a  contem- porary 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.  (Sabha  Parva,  and  Bhisma  Parva ) . KUNTl  (PRTHA) .  Wife  of  King  Pandu  and  the  mother of  the  Pandavas,  Kunti  is  a  noble  heroine  in  the  Maha- bharata. 1)  Birth.  Kunti  was  the  sister  of  Sri  Krsna's  father Vasudeva.  Her  real  name  was  Prtha.  Vasudeva  and Prtha  were  the  children  of  King  Surasena  of  the  Yadava dynasty.  King  Kuntibhoja  was  the  son  of  Surasena's sister.  He  had  no  issues.  Surasena  had  promised  to  give the  daughter  first  born  to  him  as  the  adopted  daughter of  Kuntibhoja,  and  accordingly  his  first-born  daughter Prtha  was  given  to  Kuntibhoja,  and  Kunti  was  brought up  in  his  palace.  From  that  day  onwards  Prtha  came  to be  known  as  Kunti.  (Adi  Parva,  Chapter  ill). Kunti,  Madri  and  Gandharl  were  born  from  aspects respectively  of  the  three  celestial  women  Siddhi, Ki-ti  and  Mali.  (Adi  Parva,  Chapter  67,  Verse  160) . 2)  Kunti  and  the  mantra.     To  treat  brahmins    who    came to   the   court    of  Kuntibhoja  with  worshipful  offerings etc.  was  the  duty  of  Kunti.  Once  sage  Durvasas   visited Kuntibhoja,  and  as  he  knew  that   the    sage    was    easily annoyed      Kunti    was    specially  deputed  for  his  service, and  she  served  him  to  the    utmost.    One    day,    to    test Kunti,   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 Kunti  had  managed  to  cook  his  food,  which  she  placed before  him  in  a  plate.  The  food  was  too  hot  and  steam- ing,   and    the    sage  meaningfully  looked  at  the  back  of Kunti.  Realising  the  meaning  of  the  look,  Kunti  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  follow- ing effect. "Repeating  this  mantra  you  invoke  whichever  Deva  you like  and  thanks  to  his  favour  you  will  get  children. (Kathasaritsagara,  Lavanakalambaka,  Taranga  2  and Bharata  (Malayalam)  Chapter  111). 3)  Kunti    tested    the    mantra.     After    the    departure    of Durvasas  from  the  palace,  Kunti  developed  an  irresisti- ble desire  to  test  the  efficacy  of  the   mantra,     and    one day  she  invoked  Sun-god  with  the   mantra.  Thereupon Surya  approached  her  in  the  guise  of  a  brahmin  youth. Kunti  got  alarmed.  Owing  to  disinclination  to    become an  unmarried  mother  Kunti  could  not  make  up  her  mind to  welcome  the  brahmin  youth.  But,  Surya  deva  argued that  his  coming  could  not  be  in  vain,  and    Kunti   had to   yield.    She    requested  Surya  for  a  son  adorned  with helmet,  ear-rings  etc.   (Vana  Parva  Chapter  207    Verse 17). Surya  assured  Kunti  that  even  though  a  child  was  born to  her  from  him,  that  will  not  affect  her  virginity  and departed.  Kunti  delivered  a  son  in  due  course  of  time in  secret.  She  locked  up  the  child  in  a  box  and  floated it  in  the  Yamuna.  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  Kama.  (Adi  Parva,  Chapter  112). 4)  Kunti's  wedding.     In   due   course    Kuntibhoja    cele- brated Kuntl's  Svayarhvara  and  she  chose  King    Pandu of  the   lunar  dynasty  as  her  husband,  and  Pandu   took her  to  Hastinapura  in  all  pomp  and  glory.    (Adi  Parva, Chapter  112). 5)  Kunti's  wedded  life.     Pandu  married  another  wife  also called    Madri,    and    all    the    three  of  them  led  a  very happy  life.  During  one   of    those    days    Pandu     went a  hunting  in  the  forest  and  arrowed  to  death  sage  Kin- dama,  who  was  making  love  with  his  wife  in  the  forest, both  of  them  having  assumed  the  forms    of  deer.     The sage   cursed  Pandu  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  Sannyasa.  But, the  wives  told  him  that  they  would   commit   suicide    in case    he  took  to    Sannyasa.  Ultimately  Pfindu  went    to Satasrnga   with  his  wives,  and  there  he  began  the  per- formance ofpenanc.es. After  some  time  Pandu  asked  his  wives  to  become mothers  by  some  noble  persons.  But,  Kunti  and  Madri did  not  agree  to  it.  Then  Kunti  told  Pandu  about  the KUNTI I 443 KUNTI  II boon  she  had  got  from  Durvasas,  and  with  his  per- mission she  bore  three  sons  called  Dharmaputra,  Bhima and  Arjuna  respectively  from  the  three  Devas,  Dharma, Vayu  and  Indra.  As  it  had  been  ordained  that  the fourth  and  fifth  children  would  bring  sorrows  and  pain to  the  parents  Kunti  satisfied  herself  with  three  child- ren (Adi  Parva,  Chapter  122,  Verses  77,  78) . But,  as  Pandu  desired  that  Madii  also  should  have children  by  Kunti 's  mantra  she  used  the  remaining mantra  and  two  sons,  Nakula  and  Sahadeva  from  the Asvimdevas  were  born  to  her. 6)  Kunti    widowed.     During  a    winter   when    the  forest was  fragrant  with  flowers,  Pandu    forgot  all    about    the Sage's  curse  and  indulged  in  sexual  joys  with  Madri,  and immediately  he  expired.  Kunti    and    Madri    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,  Madri  alone  ended'her  life,  and  Kunti  returned to   Hastinapura   with    the   five   children.    (Adi  Parva, Chapter  125). 7 )  Kunti  at    Hastinapura.     At    Hastinapura  differences cropped    up    between  the  Pandavas  and  the  Kauravas. Kunti  and  the  five   Pandavas   removed    themselves    to the  'Lac  palace'  built  at  Varanavata.  When  the  palace was  gutted  by  fire  Kunti  and  her  sons   escaped   through a  secret  tunnel  to    the   forest,    and   Bhima   carried    the worn    out    Kunti    on    his    shoulders.  In  the  forest  the Raksasa  woman  HidimbI,    requested   Kunti    to   permit Bhima  to   become   her   husband,    and   Kunti    advised Bhima  to  beget  a  child  by  HidimbI,  and  thus  was    born Ghatotkaca.  At  the  city  named  Ekacakra,  Vyasa  consoled Kunti.  There  the  brahmins  complained  to  Kunti  about the  depredations  of  Bakasura.  Kunti  got  Baka  killed  by Bhima  and  asked  the  brahmins  to  keep  the  matter  secret. On  the  advice  of  a  brahmin  who  came  there  accidental- ly Kunti  and  others  visited    the  Pancala  kingdom,    and there   Arjuna,    having  defeated    all    the  Kings  present at  Pancall's  Svayamvara    wedded  her.     The   Pandavas who  returned  with  Pancall  at  dusk  time  were  asked   by Kunti  to  enjoy  that  day's  bhiksa    (Alms   received)     to- gether among  themselves.  Accordingly  Pancall    became the   wife   of  all  the  five  Pandavas.  Vidura,  at  the  court of  the  Pancala  King  saluted  Kunti  and  presented  to  her various  varieties  of   gems.    Kunti   and    Vidura    talked about    the   painful   incidents   of  the   past,  and  Vidura escorted  the  Pandavas  back  to  Hastinapura. Arjuna  led  a  solitary  life  in  the  forest  for  one  year,  and then  returned  to  Hastinapura  with  Subhadra  whom  he had  married  meanwhile.  Kunti  received  Subhadra heartily.  In  the  game  of  dice  with  Duryodhana,  Dharma- putra was  defeated,  and  the  Pandavas  again  started for  their  life  in  the  forest.  During  this  period  Kunti lived  in  Vidura's  house.  Meanwhile  Sri  Krsna  one  day visited  Kunti.  and  she  told  Krsna  about  the  fate  of  her sons  with  tears  in  her  eyes.  Duryodhana  refused  to  give half  of  the  kingdom  to  the  Pandavas,  who  returned after  twelve  years'  life  in  exile  in  the  forest  and  one year's  life  incognito.  Sri  Krsna  prompted  the  Pandavas to  war  with  the  Kauravas,  and  both  the  parties  began preparations  for  war.  (Adi  Parva,  from  Chapter  135  to Sabha.  and  Vana  Parvans  and  Udyoga  Parva.  upto Chapter  137). 8).     Kunti  before  Kama.     War   clouds    grew    thick    and fast,  and  Kunti  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  Ganga where  just  then  Kama  was  engaged  in  Japa    with    his hands  raised  and  face  turned  to  the  east.  Kunti  waited for  some  time  after  which  they   began    to    talk.     With tears   in   her    eyes    Kunti  told    Karna  that  he  was  her son   and   implored    him  to  return  to  the  Pandava  side to  which  Kama  replied  as  follows  :  "Oh  !  noble    lady, that  is  quite  impossible.     I  have  vowed  to  kill  Arjuna. I    will    not   kill  the    other   four    Pandavas.    You  shall always  have  five  sons  alive.  If  Arjuna    were    to   be   no more  I  would  be  there  for  you  in  his  stead." Kunti  shuddered  at  those     terrible     words    of  Kama, and  thus  did   both   of    them    part    with    each    other. (Udyoga  Parva,  Chapters  145  and  146) . 9)   Last  days  of  Kunti.     The   great  war    ended.     Thou- sands of  warriors  on  the  Kaurava  side  like  the  mighty Karna  were  no  more.  On  the  Pandava  side  also   many were  killed.  Though  the  Pandavas  won  the    war    their hearts  no  more    enjoyed    peace    or   happiness.     Kunti suffered  as  though  caught  in  a     wild   fire.    She    asked the  Pandavas  to  perform  the  obsequies  for  Karna    also. When  she  let  out  the  secret  that  Karna    was   her    first- born   child   Dharmaputra    burst   into      tears.     Kunti consoled   Subhadra  and   Uttara   who   were   lamenting over   the   death   of   Abhimanyu.    She     requested    Sri Krsna  to  cremate  the  dead  son  of  Uttara. Then  Kunti  went  to  Gandharl,  who  stood  there  bathed in    tears.    Grief-stricken,   Dhrtarastra     and    Gandharl started  for  the  forest.  Holding  Gandhari's  hand  in  hers Kunti  led     the   way.  The    Pandavas    prevented    their mother  from  going,  but  she  did  not  yield.  She  advised Dharmaputra  to  have  a  special  eye   on  Sahadeva,    not to  forget  Kama's  name    and    not    to    show     any   dis- pleasure    towards    Bhima     and      Pancall.     But,  the Pandavas  wanted  to  follow  their  beloved  mother    into the  forest.  Pancall  and  Subhadra  stationed  themselves behind  Kuril!,  who  shed    copious    tears   at    the   sight. Dhrtarastra   and    Gandharl,    who     also     felt     deeply pained  at  the  sight  tried  their  best    to    dissuade   Kunti from  following  them  to  the  forest.  But,  Kunti  consoled her  sons  and  daughters-in-law  by  means  of  sympathetic words  and  followed   Dhrtarastra   and  Gandharl  to    the banks  of  the  Gaiiga,  where  all  of  them  lived  together. The  Pandavas  felt  acutely  the  absence  of  their    mother at  home.  They  went  to  the  forest    and    paid  their    res- pects to  Kunti    on    the    banks    of  the   Gariga.     Kunti embraced  Sahadeva  with  tears    in   her    eyes.    Though Yudhisthira  and  Sahadeva  wanted  to  stay  with    Kunti in    her    service   she  did  not  allow  that.  Kunti,   Dhrta- rastra and  Gandharl  performed  penance    in   the   forest near  the  Ganga,  taking  food    only   once   in    a   month. The  three  of  them  died  there  in  a  wild    fire.     (Asrama- vasika  Parva,  Chapter  37,  Verse  31).     Their    relations inmersed  their  bones  in  the  Ganga  and  performed    the necessary  obsequies.     (Strl,    Santi,    As  ramavasika    and Asvamedhika  Parvans) . 10)  Kunti  in  Devaloka.  Kunti,  Madri  and  Pandu went  to  Devaloka.  (Svargarohana  Parva,  Chapter  5, Verse  15). KUNTI  II.  A  particular  region  in  ancient  India.  The warriors  there  were  known  as  Kuntis.  (Sabha  Parva, Chapter  34,  Verse  11). KUNTI  III 444 KURU  IV KUNTI  III.     An  urban  area  in   ancient   India.     (Sabha Parva,  Chapter  14,  Verse  27). KUNTI  IV.     A  King  born  in  the  Yayati  dynasty. KUNTIBHOJA. 1)  General.     A  King  of  the  Yadu  dynasty;    son    of  the sister  of  Surasena,  who  was  the  father  of  Vasudeva  and grandfather  of  Sri  Krsna.    (For   genealogy   see   under Sri  Krsna) .  Kuntibhoja     was  also    the  foster-father  of Kunti,  the  daughter  of  Surasena.  (See  Para     1,    under Kunti  1). 2)  Other    information.      (i)      Sahadeva,      during       his triumphal  march  over  the  southern  kingdoms  subjugat- ed   Kuntibhoja.    (Sabha   Parva,     Chapter    31,    Verse 16). (ii)    He  participated  in  the  Rajasuya  Yajna  of  Yudhi- sthira.    (Sabha  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 Pandavas.   (Karna  Parva,  Chapter  6,  Verse  22). (iv)  On  the  first  day  of  the    Kuruksetra   war    Kunti- bhoja and  his  sons  fought  with    Vinda  and  Anuvinda. (Bhisma  Parva,  Chapter  45,  Verse  72), (v)   It  was   Kuntibhoja  who  occupied   the   netrasthana (eye-position)      of    the     Krauncavyuha     set     up   by Dhrstadyumna.     (Bhisma    Parva,    Chapter  50,   Verse 47)'.' (vi)    Kuntibhoja  and    Satanlka   occupied    the     Pada- sthana     (foot  position)     of  the   Makaravyuha   on  the Pandava  side.    (Bhisma  Parva,  Chapter  75,  Verse  11). (vii)   He    possessed     a   noble   and    high-bred     horse. (Drona  Parva,  Chapter  23,  Verse  46). (viii)    In  the    great   war  he   fought  with    Alambusa. (Drona  Parva,  Chapter  16,  Verse  183). (ix)  Ten  of  his  children    were   killed   by   AsVatthama. (Drona  Parva,  Chapter  96,  Verse  18). KUPATA.  An  Asura  son  of  KaSyapa  by  Danu.  (Adi Parva,  Chapter  65,  Verse  26). KURA5IGA.  One  of  the  mountains  which  encircle Mahameru.  (Devi  Bhagavata,  8th  Skandha) . KURA5IGAKSETRA.  A  holy  place.  He  who  bathes here  and  observes  fast  for  three  nights  will  attain salvation.  (Anusasana  Parva,  Chapter  25). KURA515IU.  (The  Malayalam  word  for  monkey). Kasyapa,  the  grandson  of  Brahma  and  son  of  Marlci married  eight  daughters  of  Daksaprajapati  and  one of  them  Krodhavasa  delivered  ten  daughters.  Monkeys and  lions  were  born  from  Hari,  one  of  those  ten daughters.  Thus  they  are  brothers,  and  both  are called  'hari'.  (Valmiki  Ramayana,  Aranya  Kanda, Canto  14,  Verse  24). KURAPARVATA.  One  of  the  mountains  which  encircle Mahameru.  (Devi  Bhagavata,  8th  Skandha) . KURCAMUKHA.       One  of  the  sons    of    VisVamitra. They  were    Brahmavadins,  (expounders    of  Brahman) (AnuSasana  Parva,  Chapter  4,  Verse  53) . KORMA.  I.  A  prominent  serpent,  son  of  Kadru.  (Adi Parva,  Chapter  65,  Verse  41) . KURMA  II.  (Turtle) .  The  second  incarnation  of Mahavisnu.  (See  under  Avataras) . KURMAPURANA.  One  of  the  eighteen  Puranas.  (See under  Puranas) . KURU  I.     A  King  called  Kuru    was    born   in   Dhruva's dynasty. Genealogy.     Descended   from   Visnu  thus  :   Brahma  — Svayambhuva  Manu — Uttanapada — Dhruva —  f§is{i  — Ripu — Caksusa  (Caksusa  Manu) — Kuru. King  Kuru  was  the  grandfather  of  the  reputed  Vena  and the  great  grandfather  of  emperor  Prthu.  Anga  was  the father  of  Vena.  Not  much  is  said  about  this  Kuru  in the  Puranas.  Kuru  had  ten  brothers  called  Puru,  Uru, Satadyumna,  Tapasvi,  Satyavak,  Suci,  Agnisthu, Adhiratha,  Sudyumna  and  Abhimanyu.  Kuru  had by  his  wife  Atreyi  seven  sons  called  Anga,  Sumanas Svati,  Kratu,  Angiras,  Gaya  and  Sibi,  and  to  Anga was  born  by  his  wife  Sunitha  the  son,  who  became reputed  as  Vena.  Prthu  was  Vena's  son.  Prthu  had five  sons  called  Antardhana,  Vadi,  Suta,  Magadha, Palita.  To  Antardhana  was  born  of  his  wife  Sikhandini a  son  called  Havirdhana,  to  whom  were  born  by  his wife  Dhisana  six  sons  called  Pracinabarhis,  Sukra,  Gaya, Krsna,  Vraja  and  Ajina.  The  above  is  the  only  inform- ation available  about  this  Kuru  dynasty  in  the Puranas.  (Visnu  Purana,  Part  1,  Chapter  13), KURU  II.  Two  sons,  i.e.  Uttanapada  and  Priyavrata were  born  to  Svayambhuva  Manu  of  his  wife  Satarupa. One  King  Kuru  born  in  the  dynasty  of  Uttanapada 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  Barhi  small  fourteen  sons  called Agnidhra,  Idhmajihva,  Yajnabahu,  Mahavira,  Ghrta- prstha,  Sava,  Hiranyareta,  Medhatithi,  Vitihotra, Kavi,  Urjaspati,  Uttama,  Tamasa  and  Raivata.  To Agnidhra  by  his  wife  Purvacitti  were  born  nine  sons called  Nabhi,  Kimpurusa,  Hari,  llavrta,  Ramyaka, Hiranmaya,  Kuru,  Bhadrasva  and  Ketumala.  One King  Kuru  appears  among  them ;  but  nothing  more than  the  fact  that  he  married  a  woman  called  Narl  is known  about  him.  (Visnu  Purana) . 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  Visnu    thus    :    Brahma  - Atri  -  Candra  -  Budha  -  Pururavas  -   Ayus  -   Nahusa    - Yayati  -  Puru  -  Janamejaya   -    Pracinvan    -    Pravira   - Namasyu  -  Vitabhaya  -  Sundu  -  Bahuvidha  -    Sarhyati- Rahovadi    -    Raudrasva   -   Matinara   -    Santurodha    - Dusyanta  -  Bharata  -  Suhotra  -  Suhota  -  Gala  -  Garda- Suketu  -  Brhatksatra  -   Hasti    -    Ajamldha    -    Rksa    - Sarhvarana  -  Kuru. To  Kuru  were  born  four  sons  called  ParTksit,  Sudha- nus,  Jahnu  and  Nisadhasva.  The  genealogy  of  the Kuru  Kings  is  as  follows  :  Sudhanus-Cyavana  -  Krti  - Uparicaravasu  -  Brhadratha  -  Kusagraja  -  Rsabha  - Puspavan  -  Juhu. Jarasandha  was  another  son  of  Brhadratha.  Jarasahdha had  four  sons  called  Soma,  Sahadeva,  Turya  and Srutasru.  From  Jahnu,  the  following  sons  were born  : — Suratha  -  Viduratha  -  Sarvabhauma  -  Jayat- sena,  -  Raviya  -  Bhavuka  -  Cakroddhata  -  Devatithi  - Rksa  -  Bhlma  and  Pratlca.  Pratica  had  three  sons called  Devapi,  Santanu  and  Balhika.  Santanu  is known  as  Mahabhisak  also.  Dhrtarastra  and  Pandu were  the  successors  of  Santanu,  and  they  came  to  be known  as  Kauravas  also  as  they  belonged  to  the dynasty  of  Kuru.  But,  since  the  sons  of  Pandu  were born  of  Devas  they  may  not  be  called  Kauravas. 2)  Other  Information.     (1)    Kuruksetra     became      holy KURU  V 445 KUSA  II and   sanctified     on  account   of    Kuru's     tapas.    (Adi Parva,  Chapter  94,  Verse  80) . (ii)  While  Kuru  was  once  ploughing  a  land  in Kuruksetra  Indra  appeared  there,  and  they  had  a talk.  (Salya  Parva,  Chapter  53  Verse  6) . (iii)  While  Kuru  was  once  performing  a  yajna  at Kuruksetra,  the  river  Sarasvati  went  there  under  the name  Surenu  (Oghavati)  and  watered  the  land. (Salya  Parv'a,  Chapter  38,  Verses  26  and  27  i. KURU  V.  One  of  the  sages  who  visited  Bhisma  on his  bed  of  arrows.  (Sand  Parva,  Chapter  47,  Verse  8) . KURU  VI.  A  son  born  to  Sarhvarana  of  Tapatl.  The boy,  following  his  naming  and  other  consecratory  rites, grew  up  like  fire  in  which  was  offered  ha  vis  (ghee). At  ths  age  of  ten  he  became  omniscient.  At  the  age of  sixteen  he  married  Saudaminl,  daughter  of  Suda- man.  (Vamana  Purana,  Chapter  21). KURUJAISIGALAM  (KURU).  A  kingdom  in  ancient India  of  which  Hastinapura  was  the  capital.  This kingdom  acquired  the  name  Kurujangala  from  Kuru. (Adi  Parva.  Chapter  94,  Verse  49) . KURUJIT.  A  king  born  in  King  Janaka's  dynasty.  Aja was  his  father  and  Aristanemi  his  son.  The  genealogy fromjanaka  to  Kurujitis  as  follows  : Janaka — Virada — Nandivardhana  —  Suketu  —  Devarata  —  Brhaddhrta — Mahavira  — Dhrtaketu — Haryasva—  Maru — Pratisvaka- Kraturatha  —  Devamidha  —  Vidhrta  — •  Mahadhrta— Krtirata  —  Maharoma — Svarnaroma — Prastharoma  — Slradhvaja  ( Janaka,  the  father  of  Sita)  — Kurudhvaja — Dharmadhvaja — Krtadhvaja — Kes  iketu —  Bhanuman — Sakradyumna — Suci — Vanadhvaja  —  Urjaketu— -Aja — Kurujit.  (Bhagavata,  9thSkandha). KURUKSETRA. 1 ) .     General.     Made    famous     by    the     Maha.bha.rata, Kuruksetra  is  a  sacred  place   situated   to  the   south    of the  river  Sarasvati  and  north  of  Drsadvatl.  People    who live  in  this  region  really  live  in  heaven.  (Aranyakanda, 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  end. 2).     Other  details,      (i)  Taksaka    lived    on  the   banks  of the  river  IksumatI  in  Kuruksetra  (Adi  Parva,    Chapter 31,  Verse  139). (ii)  Kuruksetra  became  a  sacred  place  as  king  Kuru  did tapas  there.      (Adi  Parva,  Chapter  14,  Verse  50) . (iii)  Two  sons  called  Citrangada  and  Vicitravlrya  were born  to  Santanu   of  Satyavatl.     Once  while    hunting  in a  forest   Citrangada    met   a  Gandharva,    whose   name also  was   Citrangada.     The  Gandharva   got  angry    that a  man  bore  his  name  and  so  he   killed  Citrangada.  The incident  took  place  at  Kuruksetra  (Adi  Parva,  Chapter 101,  Verses  8  and  9). (iv)  Sunda   and   Upasunda,    who    conquered     all    the worlds  lived  in   Kuruksetra  (Adi    Parva,   Chapter  209 Verse  27) . (v)  Before    the    Khandava    forest    was     burnt     down Taksaka    left  the  place   and   went    to  Kuruksetra   and lived  there.      (Adi  Parva,  Chapter  226,  Verse  4) . (vi)    During  their  life  of  exile  in  the  forest  the  Pandavas visited  Kuruksetra  (Vana  Parva,  Chapter  5,  Verse  1). (vii)   King  Mandhata   once  conducted   a   yajna  within the  boundaries   of  Kuruksetra.      (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   (Kuruksetra) between  Bhisma  and  ParaSurama.     Paras urama  wanted Bhisma  to  accept   Amba,  daughter  of  the   King  of  Kasi as  his  wife. (See  under  AMBA). (x)  Bhisma    lay   wounded  on  the  bed   of  arrows  here. (Bhisma  Parva,  Chapter  119,  Verse  92). (xi)  Kuruksetra  had  been  formerly  known  as  Samanta- pancaka.     Since  King   Kuru   made   this    place   holy  it came  to  be  known  as  Kuruksetra  thereafter. (xii)  It  was  at  Kuruksetra    that  the  Panclavas   and  the Kauravas  waged    a  fierce  war  and  it   was    here  that  Sri Krsna    taught     Arjuna      the     Glta.     (Bhisma    Parva, Chapter  258,  Verse  42) . (xiii)  Emperor  Sudarsana,  son  of  Agni,  who  was  famous for  his  hospitality,  lived  here.  (AnuSasana  Parva, Chapter  2,  Verse  40) . KURUPANCALA  (M)  The  combined  name  for  Kuru and  Pancala  in  ancient  India.  (Bhisma  Parva  Chapter 9,  Verse  56) . KURUTA.  A  Sage  mentioned  in  Rgveda.  He  is  also known  as  Rjrasva.  (For  details  see  under  Rjrasva). KURUTIRTHA.  A  sacred  place  to  the  south  of  Taijasa- tirtha  in  Kuruksetra.  He  who  takes  a  bath  here  will enter  Brahmaloka.  (Vana  Parva,  Chapter  83,  Verse  166). KURUVAMSA.  See  under  KURU. KURUVARNAKA.  An  urban  area  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  56). KURUVARSA  (M)  The  country  ruled  over  by  Kuru came  to  be  called  Kuruvarsam. KURUVINDA.  An  urban  area  in  ancient  India.  The people  of  Kuruvinda  were  called  Kuruvindas.  (Bhisma Parva,  Chapter  87,  Verse  9) . KUSA  I.  A  great  sage  of  ancient  India.  He  was  as effulgent  as  burning  fire.  The  famous  Sage  Visvamitra was  born  in  Kus'a's  dynasty.  (For  genealogy  etc  see under  Visvamitra) . KUSA  II.  One  of  the  two  sons  of  Sri  Rama,  the  other, being  Lava. 1) .  Birth.  To  Sita  forsaken  by  Rama  a  son  called  Lava was  born  while  she  was  living  at  the  asrama  of  Valmlki. One  day  Sita  took  Lava  to  the  stream  to  bathe  him, and  Valmlki,  who  did  not  know  about  it  was  upset  not to  see  the  child  in  the  asrama.  He  feared  that  it  might have  been  eaten  up  by  some  animal,  and  fearing  that Sita  might  die  when  she  missed  the  child  he  created  a child  with  Kusa  grass  and  laid  it  where  Lava  was  lying before.  When  Sita  returned  to  the  asrama  with  Lava after  their  bath  Valmlki  explained  the  whole  situation to  Sita.  Since  the  second  child  was  created  with  Kusa grass  he  was  called  Kusa,  and  he  was  made  the  second son  of  Sita  ( Uttara  Ramayana  and  Kathasaritsagara, Alankaravatllambaka,  Taranga  1). 2)  Kusa  went  to  Ayodhya.  Sri  Rama  decided  to  conduct an  Asvamedha  yajna.  It  was  ordained  that  the  emperor, who  conducted  a  yajna  should  have  his  wife.  As  Sita had  been  abandoned,  Rama  had  no  wife  for  the  pur- poses of  the  yajna.  It  was  laid  down  that  in  the  absence of  the  wife  a  statue  of  hers  may  be  made  with  palasa wood.  But,  Vasistha  decreed  that  a  statue  of  Sita might  be  made  with  gold.  The  yajna  was  to  be  held in  the  Naimisa  forest.  During  the  triumphal  tour  of Satrughna  with  the  yajnika  horse  he  reached  the  banks of  the  river  Tatnasa  near  the  airama  of  Valmlki  where KUSA  II 446 KUSADVIPA Lava  and  Kusa  captured  the  horse.  Satrughna  could not  defeat  Lava  and  KuSa,  and  they  routed  the  addi- tional force  also  which  arrived  under  the  leadership  of Laksmana  to  help  Satrughna.  Then  Valmlki  intervened and  the  horse  was  returned  to  Satrughna.  Afterwards, Valmlki,  Sita  and  Lavakusas  also  attended  Sri  Rama's yajna  where  Lava  and  Kusa  recited  the  poem  Rama- yana composed  by  Valmlki.  Rama  recognised  the  boys and  they  were  made  to  live  in  Ayodhya.  Thus  did Kusa  visit  Ayodhya. The  Kathasaritsagara  tells  the  following  story  about Kusa's  visit  to  Ayodhya. Valmlki  duly  performed  the  thread -wearing  ceremony of  Lava  and  Kusa  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  asrama  and  worshipped  with  its  flesh  thelinga,  which Valmlki  used  to  worship  daily,  and  as  a  result  of  that the  sage  became  ill.  SitadevI  requested  for  penance  for the  action  of  her  children,  and  Valmlki  said  that  Lava should  bring  golden  lotus  flowers  from  Vaisravana's pond  and  flowers  of  Kalpakavrksa  from  his  garden,  and that  Lava  and  Kusa  together  should  worship  the Sivalinga  with  those  flowers.  Lava  then  went  to  mount Kailasa  and  after  killing  many  yaksas  collected  the flowers.  On  his  way  back  he  rested  for  some  time  at  the foot  of  a  tree.  Just  then  Laksmana,  who  was  on  the look-out  for  a  human  being  for  the  naramedha  ( human sacrifice)  of  Sri  Rama,  also  reached  the  spot.  He decided  to  take  Lava  captive  with  him,  and  they  fought with  each  other  for  some  time.  At  last  Lakmana took  Lava  captive  by  using  mohanastra  (arrow  which makes  the  opponent  unconscious)  and  took  him  to Ayodhya.  Sita  was  pained  that  Lava  had  not  returned yet,  and  Valmiki  with  his  divine  vision  understood  the reason  for  his  absence.  He  deputed  Kusa  to  Ayodhya to  bring  back  with  him  Lava  somehow  or  other.  When Kusa  reached  Ayodhya,  Sri  Rama  was  conducting  the Asvamedha  yajna,  and  Kusa,  successfully  confronting  a number  of  people,  got  into  the  yajna  ground.  In  the combat  that  ensued  between  Kusa  and  Laksmana  the latter  was  defeated,  as  he  could  not  defeat  Ku§a  due  to the  greatness  of  Valmlki.  When  Sri  Rama  asked Kusa  who  he  was  he  replied  that  he  was  the  brother of  Lava  and  that  he  had  heard  from  his  mother  Sita that  both  of  them  were  the  sons  of  Sri  Rama.  Rama was  overjoyed  to  hear  that  and  he  covered  the  boys with  kisses.  Sita  also  was  brought  down  from  the  asrama of  Valmlki,  and  all  of  them  lived  very  happily.  (Katha- saritsagara, Alarhkaravatllambaka,  Taranga  1 ) . 3).  Kusa's  reign.  Following  the  demise  of  Laksmana  Sri Rama  divided  the  country  between  Kusa  and  Lava.  A city  called  Kusavatl  was  built  in  the  Kosala  Kingdom and  Ku§a  was  crowned  King  thereof.  Thirty  two  out of  the  sixtyfour  aksauhinis  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 Saravati  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,  Sri  Rama  immolated •  himself  in  the  depths  of  the  river  Sarayu  (Uttara Ramayana). 4) .  KuSa's   successors.  Descended    from  Sri   Rama    thus: Kusa — Aditi — Nisadha — Nabhas — Pundarlka —  Ksema- dhanva  —  Devanlka  —  Rksa — Pariyatra — Vindorala — Vajranabha  —  Khagana  —  Vldhrti  —  Hiranyanabha — Pusya  —  Dhruva  —  Sudarsana—  Agnipurna- — Slghra — Maru.  The  solar  dynasty  was  annihilated  at  the  advent of  Kaliyuga  (Bhagavata,  9th  Skandha) . KUSA  III.  A  king  born  in  the  Kuru  dynasty.  To  Kuru, who  built  Kuruksetra  was  born  a  son  called  Sudhanva, and  to  him  was  born  Suhotra,  who  became  the  father of  Cyavana.  Suhotra  begot  of  another  wife  Girika  seven sons  called  Brhadratha,  Kusa,  Yadu,  Pratyagraha,  Bala, Matsyakala  and  Vira.  Kusa  was  one  of  the  seven  sons. (Agni  Purana,  Chapter  78) . KUSABINDU.  An  urban  region  in  ancient  India. (Bhlsma  Parva,  Chapter  9,  Verse  56). KUSAClRA.  A  river  the  .water  of  which  Indians  of ancient  days  used  to  drink.  (Bhlsma  Parva.  Chapter 9,  Verse  24). KUSADHARA.  A  river  the  water  from  which  Indians used  to  drink.  (Bhlsma  Parva,  Chapter  9,  Verse  24). KUSADHVAJA  I.  A  brahmin,  son  of  Brhaspati.  Penni- less and  poor,  the  brahmin  once  sought  the  help  of King  Salva.  The  miserly  king  did  not  give  him  any- thing. Thereafter  he  began  worshipping  Bhagavati with  the  object  of  making  some  money.  While  medita- ting upon  Bhagavati  a  girl  emerged  out  of  his  mouth. She  was  named  Devavatl.  When  she  came  of  age  an asura  called  Sambhu  desired  to  marry  her;  but  Kusa- dhvaja  did  not  agree  to  the  proposal.  Enraged  at  the refusal  Sambhu  killed  Kusadhvaja  while  the  latter  was asleep  one  night.  But  Devavatl  cursed  and  reduced the  asura  into  ashes.  Then  she  took  herself  to  penance to  secure  Mahavisnu  as  her  husband  when  Ravana 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  Devavatl,  who  was,  in  her  next  life,  born  as Sita,  daughter  of  King  Janaka  (Uttara  Ramayana). KUSADHVAJA  II.  Brother  of  King  Janaka,  father  of Sita.  He  lived  on  the  banks  of  the  river  Iksumatl. (Valmiki  Ramayana,  Balakanda,  Canto  70) .  See  under JANAKA  I. KUSADHVAJA  III.  A  King.  The  following  story  about him  is  quoted  from  the  Skanda  Purana. Kusadhvaja  was  a  monkey  in  his  former  birth,  and  as  he had  then  performed  the  auspicious  action  of  swinging Siva  in  a  cradle  throughout  day  and  night,  in  the  next birth  he  was  born  as  King  Kusadhvaja.  One  day  the King  abducted  the  daughter  of  the  Sage  Agnivesa  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. KUSADVlPA.  One  of  the  the  seven  islands.  Kuga  island is  rich  in  pearls.  (Bhlsma  Parva,  Chapter  13).  Jambu, Plaksa,  Salmall,  Ku£a,  Kraunca,  Saka  and  Puskara  are the  seven  islands  (Saptadvlpas) .  Salmall  island  has double  the  area  of  Plaksa.  Each  island,  in  this  order, is  twice  as  large  as  the  preceding  one.  (Devi  Bhaga- vata, 8th  Skandha) . Kuga  island  encircles  the  sea  of  Sura  (Wine.)  Jyotisman was  the  chief  over  the  island.  He  had  seven  sons  called Udbhida,  Venuman,  Vairatha,  Lambana,  Dhrti,  Prabha- kara  and  Kapila.  The  Subcontinents,  are  called  by their  names.  In  Kusa  island,  along  with  Daityas  and KUSADYA 447 KUSIKA  I Danavas,  Men,  Devas,  Gandharvas,  Kinnaras  and Kimpurusas  live.  There  are  four  castes  of  people  there called  Damis,  Susmis,  Snehas  and  Mandehas,  all  of them  leading  righteous  lives.  The  above  four  castes form  the  Brahmin,  Ksatriya,  Vaisya  and  Sudra  people in  the  island.  There  are  six  mountains  there  called Vidruma,  Hemasaila,  Dyutiman,  Puspavan,  Kusesaya and  Harimandira.  There  are  also  seven  rivers  there called  Dhutapapa,  Siva,  Pavitra,  Sammati,  Vidyut. Ambha  and  Mahi.  These  rivers  annihilate  sins.  There are  also  other  small  rivers  there.  There  is  a  Kusastamba (a  cluster  of  Kusa  grass)  in  the  island.  The  stamba which  glows  like  fire  illuminates  the  island  by  its light  and  lustre.  (Bhagavata) .  The  Kusa  island  is encircled  by  the  Ghrta  ocean.  (Visnu  Purana  Part  II, Chapter  4) . KUSADYA.  A  Kingdom  in  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  44). KUSALA.  A  holy  place  near  mount  Kraunca.  (Bhlsma Parva,  Chapter  12,  Verse  21 ). KUSALAVA(S).  Kusa  and  Lava,  the  two  sons  of  Sita. (For  details  see  under  Kusa) . KUSALYA.  A  holy  place  in  ancient  India.  (Bhlsma Parva,  Chapter  9,  Verse  4  ) . KUSAMBA  I.  The  third  son  of  Uparicaravasu.  KuSamba is  also  known  of  Manivaha.  Vasu  had  five  sons  called Brhadratha,  Kusamba,  Mavella,  Yadu  and  Rajanya. KUSAMBA  II. 1 )  General.     A    son    of    Kusa.     The   city  he  built  was called  KauSambi.  (See  under  Kusa). 2)  Other  information,     (i)    Kusamba    had    a    daughter called  CarvangI,  who    was   married   by   Bhadrasrenya, the  solar  King.   (Brahmanda  Purana,  Chapter  2). (ii)  Two  sons,  Sakra  and  Gadhi  were  born  to  Kusamba and  to  Gadhi  was  born  a  daughter,  Satyavati.  VisVa- mitra  was  Gadhi 's  son.  (Brahmanda  Purana,  Chapter 57). This  statement  is  not  quite  correct.  Certain  other Puranas  maintain  that  Gadhi,  the  father  of  Visvamitra was  the  son  of  Kusanabha,  who  was  the  son  of  Kusika and  brother  of  KuSamba.  (See  under  Kuganabha). KUSANABHA.  A  son  born  to  Kusa  of  Vaidarbhi.  (For Genealogy  see  under  Visvamitra) .  Sage  Kusa  had  four sons,  namely  Kusamba,  Kusanabha,  Asurtarajasa  and Vasu,  and  Kusanabha  built  Mahodayapura  and  lived there.  One  hundred  daughters  were  born  to  him  of  his wife  Ghrtaci.  Vayubhagavan  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  Kusanabha  felt  very  sorry  about this  cruel  fate  of  his  daughters. To  Somada,  daughter  of  a  Gandharva  woman  called tjrmila,  had  been  born  a  son,  Brahmadatta,  due  to  the mental  power  of  the  sage  Culi.  Kusanabha  gave  in marriage  his  hundred  daughters  to  Brahmadatta,  and they  were  cured  of  their  hunch  at  the  touch  of  Brahma- datta and  became  their  previous  beautiful  selves. Kusanabha  conducted  the  yajfta  called  Putrakamesti, and  Kusa,  who  was  so  pleased  by  the  yajna  blessed  him to  have  a  son  called  Gadhi.  Visvamitra  was  the  son of  this  Gadhi.  Visvamitra  had  also  a  sister  Satyavati, whom  Rclka  wedded.  (Valmiki  Ramayana,  Balakanda Cantos  32-35) . KUSAPLAVA  (KUSAPLAVANAM).  A  holy  place.  He who  bathes  and  spends  three  nights  there  will  derive the  benefits  of  an  asvamedha  yajna.  (Bhisma  Parva, Chapter  12,  Verse  21).  It  was  here  that  Ditidevi,  wife of  Kasyapa  did  tapas  for  a  son  who  would  be  equal  to Indra.  Again  it  was  here  that  Indra  entered  into  the womb  of  Did  and  cut  into  pieces  the  child  in  the womb.  Kusaplava  became  famous  because  of  the  above happenings.  (Valmiki  Ramayana,  Balakanda,  Canto 46). KUSASTAMBA.  A  sacred  centre  in  the  Kusa  island. He  who  bathes  here  attains  a  place  in  heaven  surround- ed by  Deva  women.  See  under  KuSadvIpa.  (Anusa- sana  Parva,  Chapter  25,  Verse  28). KUSASTHALl.  The  ancient  name  of  Dvarakapuri; an  island.  It  was  emperor  Revata,  son  of  Anarta,  the grandson  of  Vaivasvata  Manu,  who  first  built  a  city  in Kusasthal!  and  ruled  the  country.  Their  genealogy: Descended  from  Visnu  thus:  Brahma — Marici — KaSyapa — Vivasvan — Vaivasvata  Manu — Saryati  ( Sayyati)  — Anarta- — Revata.  Certain  Puranas  state  that  it  was Anarta,  who  first  built  forts  at  Kus'asthali.  It  would  not be  incorrect  to  say  that  Anarta  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  re- mained as  a  forest  for  long  years.  It  was  later  on  that Sri  Krsna  built  Dvaraka  there.  Following  Krsna's death  the  Yadava  dynasty  got  .  annihilated  and  the region  was  again  swallowed  by  the  ocean.  Dvaraka  is believed  to  have  been  an  island  situated  in  the  sea  to the  west  of  Gujarat.  Even  today  there  is  a  place  called Dvaraka  on  the  coast  of  India  to  the  west  of  Gujarat. (Devi  Bhagavata,  7th  Skandha  and  Bhagavata,  10th Skandha). KUSASVA.  An  Iksvaku  King  son  of  King  Sahadeva and  father  of  King  Somadatta.  (Valmiki  Ramayana, Balakanda,  Canto  47) . KUSAVAN.  A  deep  region  in  the  lake  called  Ujjanaka near  Manasa  lake.  (Vana  Parva,  Chapter  130,  Verse 18). KUSAVARTAI.  SonofKingRsabha,  Kusavarta  had nineteen  brothers,  viz.  Bharata,  llavarta,  Brahmavarta, Aryavarta,  Malaya,  Bhadraketu,  Sena,  Indrasprk, Vidarbha,  Klkata,  Kavi,  Hari,  Antariksa,  Prabuddha, Pippalayana,  Avirhotra,  Dramida,  Camasa  and Karabhajana.  (Bhagavata,  5th  Skandha) . KUSAVARTA  II.  A  holy  place  in  ancient  India. (Anusasana  Parva,  Chapter  25,  Verse  13). KUSAVATl.  A  city  in  Devaloka,  where  the  Devas once  conducted  a  mantra  yajna.  It  was  on  his  way  to participate  in  this  yajna  that  Agastya  cursed  Kubera and  his  attendant  Maniman.  (Vana  Parva,  Chapter 161,  Verse  54). KUSESAYA.  One  of  six  great  mountains  in  the  Kusa island.  Durdharsa,  Dyutiman,  Puspavan,  Kusesaya, Kumuda  and  Hari  are  the  six  mountains.  (Bhlsma Parva,  Chapter  12,  Verses  10  and  11). KUSlDA  I.  A  sage  belonging  to  the  order  of  Vyasa's disciples.  (Bhagavata  12th  Skandha) . KUSlDA  II.  To  live  on  the  interest  of  money  lent  to others.  Agriculture,  breeding  of  cows,  commerce  and Kusida  are  the  professions  ordained  for  brahmins  in emergency.  (Agni  Purana,  Chapter  152). KUSlKA  I.  A  very  famous  monarch  in  the  Puru  dynasty. He  was  the  grandfather  of  Visvamitra  and  father  of Gadhi. KUSIKA  II 448 LAKSMANA 1)  Genealogy.     Descended      from       Mahavisnu     thus; Brahma  -  Atri  -  Candra  -  Budha  -  Pururavas  -    Ayus    - Nahusa  -  Yayati    -    Puru   -  Janamejaya  -  Pracinvan  - Pravlra  -  Namasyu  -  Vltabha-a  -  Sundu  -  Bahuvidha- Samyati  -  Rahovadi  -  Raudra^va  -  Matinara  -    Santu- rodha  -  Dusyanta  -  Bharata  -  Suhotra    -    Brhatputra    - Aj  mldha  -  jahnu  -  Balakas'va  -  Kusika. 2)  Indra  as  son.     Kusika  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  Kusika's  son.  Gadhi  was  that  son;    in  fact    he was  an  incarnation  of  Indra.      (Santi    Parva,    Chapter 49). KUSIKA  II.      A  sage    who   came    to    see    Pramadvara who  died  of  snake  poison  (Adi  Parva,  Chapter  8,  Verse 25) .  On  his  way  to   Hastinapura   he   saw   Sri    Krsna. (Udyoga  Parva,  Chapter  83,  Verse  27) . KUS.IKASRAMA.  A  holy  iiSrama  on  the  banks  o. the  river  Kosi  where  the  sage  called  Kusika  is  believed to  have  lived.  (Vana  Parva,  Chapter  84,  Verse  131) . KUSMANDAKA.  A  prominent  serpent.  (Adi  Parva, Chapter  35,  Verse  11). KUSTUMBURU.  A  Raksasa  in  Kubera's  court. (Sabha  Parva,  Chapter  10,  Verse  16). KUSUMA.  One  of  the  five  attendants  given  to  Skanda- deva  by  Dhata.  Kunda,  Kusuma,  Kumuda,  Dambara and  Adambara  were  the  five  attendants.  (Salya  Parva, Chapter  45,  Verse  39). KUSUMBHAPARVATA.     One  of  the  mountains  around Mahameru.   (Devi  Bhagavata,  8th  Skandha) . KUSUMBHI.  A  forest  near  Dvaraka.  (Sabha  Parva, Chapter  38). KtFTA.  One  of  the  pugilists  deputed  by  Karhsa  to  kill Sri  Krsna  and  Balarama  when  they  went  to  Mathura to  witness  the  dhanuryajna.  Canura,  Mustika,  Sala and  Kosala  were  the  other  prominent  pugilists  deput- ed by  Karhsa  for  the  purpose.  (Bhagavata,  10th Skandha). KUTAPA.  After-noon,  considered  to  be  auspicious  for performing  obsequies.  The  offerings  made  to  Pitrs  at Kutapa  are  the  best.  (Adi  Parva,  Southern  text, Chapter  93) . KUTHARA.  A  prominent  naga.  He  was  present  among the  nagas,  who  went  to  receive  Balabhadra  when  he went,  in  the  form  of  naga,  into  the  sea.  ( Mausala Parva,  Chapter  4,  Verse  15). KUTHARA.  A  naga  born  in  Dhrtarastra's  family.  It was  burned  to  death  at  the  serpent  yajna  of  Janame- jaya. (Adi  Parva,  Chapter  57,  Verse  15). KUTILA.     See  under  Parvatl. KUTSA.  Son  of  a  Rajarsi  called  Rviru.  Kutsa  is mentioned  with  reference  to  Indra  in  many  places  in the  Rgveda. KUTTALA  (M) .  Seat  of  a  famous  Siva  temple  in South  India,  originally  a  Visnu  temple.  There  is  a story  about  its  conversion  into  the  present  Siva  temple as  follows  : — Agastya,  on  his  journey  to  the  south,  reached  Tirukku- tralam  (Kuttalam)  in  the  Tirunelveli  Zilla  on  the southern  borders  of  Tamil  Nadu.  The  temple  there  was dedicated  to  Visnu,  and  the  Vaisnavas  (devotees  of Visnu)  prevented  Agastya  from  entering  the  temple with  ashes  on  his  forehead.  At  once  he  transformed himself  into  a  devotee  of  Visnu,  and  was  permitted entry  into  the  temple.  As  Visnu  wanted  to  show  the world  that  he  and  Siva  were  one  and  the  same, and  also  the  greatness  of  Agastya,  the  idol  of  Visnu was  all  on  a  sudden  changed  into  a  Siva  Linga.  Since then  the  temple  has  remained  a  Siva  Temple. (Skanda  Purana). KUVALAYAPlDA.     Name  of  the    elephant   posted    at the    gates   of    Mathurapurl    to    kill    Sri     Krsna   and Balabhadrarama,  who     went     there     to      witness  the dhanuryajna.  But,  they  killed  the  elephant. Rangadvararh  samasadya Tasmin  nagamavasthitam  / Apagyat  Kuvalayapldarh Krsno  s  mbasthapracoditam (Bhagavata,  Dasama  Skandha,  Chapter  48,  Verse  2). KUVlRA.     A  river.  (Bhlsma  Parva  Chapter  27). KUYAVA.     An  asura     referred     to     in     the      Rgveda. (Rgveda,  Mandala  1,  Anuvaka  15,  Sukta  104). LA  (?r)  This  letter  means  the  Creator.  (Chapter  348, Agni  Purana). LABDHANASA.     See  under  Pancatantra. LAGHUPATANA.  A  crow,  a  character  of  the  story- book,'Pancatantra'.  (See  under  Pancatantra). LAJJ/\.  One  of  the  thirteen  daughters  of  Daksapraja- pati.  The  other  daughters  were,  Sraddha,  LaksmI,  etc. (Chapter  7,  Arhsa  1,  Visnu  Purana) . LAKSAGRHA.  The  house  of  lac  (a  kind  of  red  dye). (See  for  details  under  Arakkillam). LAKSANA  I.  Daughter  of  Duryodhana.  Wife  of Samba.  (See  for  details  under  Samba) . LAKSANA  II.  A  celestial  maiden.  This  maiden  took part  in  the  birth  day  celebrations  of  Arjuna.  (Sloka 62,  Chapter  122,  Adi  Parva,  M.B.). LAKSAJVA  (LAKSMAISA)  HI.  One  of  the  eight  queens of  Sri  Krsna.  Laksana  was  the  daughter  of  Brhatsena, KingofMadra.  (Srstf  Khanda,  Padma  Purana).  Sri Krsna  got  ten  sons  of  her  some  of  whom  are  Praghosa, Gatravan,  Simha  and  Bala.  (10th  Skandha,  Bhaga- vata). LAKSMANA.     Son  born    to  Das"aratha  of  Sumitra. 1)      Short  history.     Since  details   about    Laksmana    are included    in    the    story    under    'Rama'    only   a  short description  is  given  below   : Dasaratha,  King  of  Ayodhya  had  three  wives, Kausalya,  Kaikeyl  and  Sumitra.  To  obtain  children Dasaratha  performed  a  sacrifice  named  Putrakamesti requesting  the  great  sage  Rsyasrnga  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.  Kausalya  gave  birth  to  Sri  Rama, Kaikeyl  to  Bharata  and  Sumitra  to  Laksmana  and Satrughna.  Laksmana  was  an  incarnation  of  Ananta and  so  Rama  and  Laksmana  had  more  attachment  to each  other. Visvamitra  once  took  Rama  and  Laksmana  to  the forests  to  give  protection  to  the  sages  against  the demons  who  gave  them  trouble.  In  the  course  of  that Visvamitra  took  them  to  the  Svayarhvara  held  at  the court  of  Janaka  andj{SrI  Rama  married  Slta  and Laksmana  married  Urmila. LAKSMA&A  II 449 LAKSMI I When  the  coronation  of  Sri  Rama  was  about  to  take place,  Kaikeyl  demanded  of  Dasaratha,  on  the  strength of  the  two  boons  granted  to  her  on  a  previous  occasion, to  send  Sri  Rama  to  the  forests  for  fourteen  years  and crown  Bharata  her  son  as  King.  Das'aratha  was compelled  to  accede  to  her  request  and  so  Sri  Rama went  to  the  forests.  Sita  and  Laksmana  accompanied him.  Laksmana  during  the  fourteen  years  of  their exile  followed  his  brother  Rama  like  a  shadow. Laksmana  cut  off  the  breasts  and  nose  of  Surpanakha, the  demoness  who  made  amorous  overtures  to  them. Laksmana  acted  promptly  and  bravely  when  the notorious  trio,  Khara,  Diisana  and  Trisiras  attacked them  and  he  was  responsible  for  the  slaughter  of  the three.  Ravana,  coming  to  know  of  that,  carried  away Sita  to  Lanka. Grief-stricken,  Rama  and  Laksmana  roamed  about  in the  forests  searching  for  Sita.  At  last  they  came  to Sugriva  with  whom  they  made  an  alliance.  Rama  and Laksmana  got  back  for  Sugriva  his  kingdom  of Kiskindha  and  Sugriva  in  return  helped  Rama  and Laksmana  to  fight  Ravana.  Accompanied  by  an  army led  by  Sugriva  Rama  and  Laksmana  went  to  Lanka and  defeating  Ravana  took  back  Sita  to  Ayodhya.  Sri Rama  was  crowned  King  and  Laksmana  helped  his brother  in  his  duties.  When  there  arose  a  scandal about  Sita  from  the  people,  Sri  Rama  asked  Laksmana to  take  Sita  away  to  the  forest  and  leave  her  there.  In the  Asvamedha  conducted  by  Sri  Rama,  Laksmana led  the  sacrificial  horse  and  the  horse  was  blocked  arid captured  by  Lava  and  Kus"a  and  Laksmana  fought against  them. VVhen  the  purpose  of  the  incarnation  of  Rama  was over,  god  of  Death  in  the  garb  of  a  sage  approached Sri  Rama  for  a  private  talk.  Rama  and  the  sage  were closeted  in  a  room  and  Laksmana  was  asked  to  keep watch  over  the  door  with  instructions  not  to  allow anybody  inside.  After  some  time  sage  Durvasas came  there  and  Laksmana  entered  the  room  to  give his  brother  the  information  of  his  arrival.  Rama  was angry  and  abandoned  Laksmana  and,  feeling  repen- tant later,  Sri  Rama  jumped  into  the  river  and  drowned himself  before  a  huge  crowd  of  weeping  subjects. Laksmana  immediately  ended  his  life  by  drowning himself  at  the  same  place  where  his  brother  did  so. 2)  Birth,  Laksmana  was  born  on  the  day  of  Aglesa in  the  lagna  of  Karkataka.  (Sloka  15,  Chapter  18, Bala  Kanda,  Valmlki  Ramayana). LAKSMAIMA  II.  A  very  brave  son  of  Duryodhana.  He was  a  great  archer.  The  Mahabharata  gives  the following  information  about  him. (i)   In    the    great    battle     Abhimanyu      defeated    this Laksmana.    (Sloka  32,  Chapter  73,  Bhlsma  Parva) . (ii)    Laksmana  fought  against  Ksatradeva.    (Sloka  49, Chapter  14,  Drona  Parva). (iii)  Abhimanyu  killed  him  in  the  battle-field.  (Sloka 1 7,  Chapter  46,  Drona  Parva) . (iv)  After  the  great  war  when  once,  at  the  request  of KuntI  and  Gandharl,  Vyasa  by  his  yogic  powers arrayed  the  dead  warriors  for  KuntI  and  Gandharl  to see,  this  Laksmana  was  also  among  them.  (Sloka  11, Chapter  32,  Asramavasika  Parva). LAKSMAiyA.  One  of  the  queens  of  Sri  Krsna. (Chapter  33,  Sabha  Parva,  Daksinatyapatha) . LAKSMI  I.     Consort  of  Mahavisnu. 1)    Origin.     Devi   originated     from     the    left     side  of Paramatma  (Supreme  Being) .  The  beautiful    Devi    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  LaksmldevI  and  the  other   Radhadevl.    That born  of  the  left  was  Rama  and  that  of  the  right,  Radha. Radha  wedded  herself  to    the    two-handed    Sri    Krsna and  LaksmI  also  wanted  the  same  person  and  so  Bhaga- van  himself  became  two,  Sri  Krsna  from    the   left    side as    a      two-handed       person      and     as      four-handed Visnu    from    the    right    side.      (9th    Skandha.      Devi Bhagavata) . 2)  Different  incarnations  of  Laksmi.  LaksmI  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  Durvasas.  Indra  lost  his majesty  and  was  ousted  from  Svarga.  Svargalaksmi deserted  Devaloka  and  went  to  Vaikuntha  and  merged with  Mahalaksmi. The  Devas  were  greatly  aggrieved  on  account  of  this plight  of  theirs  and  they  went  to  Satyaloka  and appealed  to  Brahma  to  find  a  solution  to  their  difficult- ies. Brahma  was  helpless  in  the  matter  and  so  they all  together  went  to  Vaikuntha  and  represented  their grievances  before  Mahavisnu.  Visnu  smiled  and  told Mahalaksmi  thus  :  "You  go  and  be  born  as  Ksira- sagarakanyaka  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 (Kslrabdhimathana)  Mahalaksmi,  the  goddess  of beauty,  wealth  and  prosperity  arose  from  the  ocean  as Kslrasagarakanyaka  (Daughter  of  the  ocean  of  milk) and  blessed  the  Devas  and  put  a  Vanamala  ( garland of  wild  flowers)  on  Mahavisnu.  The  Devas  got  back all  their  lost  wealth  and  prosperity  and  they,  on  going to  Devaloka,  worshipped  LaksmldevI  properly.  (9th Skandha,  Devi  Bhagavata). (Ii)  Mahalaksmi  was  born  as  a  mare.  (See  under Ekavira,  Para  2) . (iii)  Mahalaksmi  was  born  as  the  Tulasi  plant  (Holy Basil.  (See  under  Tulasi.) (iv)  Mahalaksmi  was  born  as  Sita  and  Vedavati.  (See under  Sita) . (v)  Other  births  :  Mahalaksmi  was  born  as  a  daughter to  the  sage  Bhrgu  of  Khyati.  When  Mahavisnu incarnated  as  Surya,  LaksmI  rose  up  from  the  lotus. When  Visnu  became  Paras urama,  Laksmi  became the  earth.  When  Mahavisnu  incarnated  as  Sri  Rama, LaksmI  became  Sita  and  when  Visnu  was  born  as  Krsna LaksmI  became  Radha.  Thus  whenever  and  wherever Mahavisnu  changed  his  form,  Mahalaksml  also  chang- ed hers  to  form  part  of  the  changed  life.  ( Chapter  9, Amsa  1,  Visnu  Purana). 3)  Mahalaksmi  cursed  Visnu.     Once  Mahalaksmi    cursed Mahavisnu,  her  husband,  that  his  head  would  drop  off from  his  body.   (See  under  Cital). 4)  Two  forms  of  Laksmi.     Mahalaksmi  has    two    forms, Visnu-priya  Laksmi  andRajyalaksmi.  The  former  is  the embodiment  of  chastity    and    virtuousness.     The  latter goes  about  courting  Kings.     RajyalaksmI    is    fickle  and unsteady.  This  Laksmi  enters  all   places  where    virtue and  charity  are  found  and  as  soon  as  these  two  vanish LAKSMI  II 450 LASIKA from  any  place  Rajyalaksmi  will  also  vanish  from  that place. 5)  Lakfmi  in  cow-dung.  The  people  of  Bharata  consider cow  dung  as  very  sacred  and  there  is  a  story  in  the  82nd Chapter  of  AnusTisana  Parva  as  to  how  cow-dung  be- came so  sacred  : ( )ncc  a  herd  of  cows  was  grazing  in  a  large  grassy  ground when  Laksmi  happened  to  pass  that  way.  Mahalaksmi 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  Laksmi  and when  pressed  again  by  her,  said  that  they  would  like  to have  prosperity  deposited  in  their  dung  also.  Maha- laksmi did  so  and  so  even  today  it  is  believed  that  the cowdung  is  embedded  with  prosperity. 6) .  Other  details  : (i)  Laksmi  stays  in  the  court  of  Kubera.  (Sloka  19, Chapter  10,  Sabha  Parva). (ii )  Mahalaksmi  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  Purana) . (iii)  Laksmidevi   stays    in    the    court   of  Brahma   also. (Sloka  41,  Chapter  11,  Sabha  Parva). LAKSMI  II.  A  daughter  of  Daksaprajapati.  She  was married  to  Dharmadeva.  (Sloka  14,  Chapter  66,  Adi Parva). LAKSMlDASA.  A  Sanskrit  poet  who  was  the  author of  SukasandeSa. I ) .  Birth.  He  was  born  in  the  former  state  of  Cochin  in Karirigampilly  Mana.  This  Mana  (house)  was  near  the temple  of  Trpputamarigala  in  Vellarappilly  in  Cochin (Kanayannur  taluk).  The  Karingampilly  Mana  was bearing  the  position  of  Talivatiri  in  the  village  of  Iranik- kula.  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  'SukasandesV  was written  in  112  M.E.  There  is  one  set  of  historians who  hold  that  it  was  written  in  666  A.D.  But  the  fam- ous scholar  and  poet  Ullur  states  with  authority  that it  was  written  in  the  10th  or  1 1th  century  A.D. ?N  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  SukasandeSa  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  'Sukasandeia' being  read  inside  by  a  few  people.  At  a  stage  they  were not  able  to  follow  the  import  of  a  verse  when  Laksmi - dasa  shouted  the  meaning  from  outside.  A  door opened  and  a  voice  enquired  in  Tamil  "Are  you Karingampilly  ?"  When  he  said  yes  they  were  extremely happy  and  took  him  inside  and  treated  him  with respect. 4)  Works.  No  major  work  other  then  SukasandeSa  has been  found.  Two  small  poems  are  available. Sukasandcga  has  been  written  on  the  model  of  the famous  Meghasandes'a  of  Kalidasa.  Many  commentaries on  this  have  come  to  light;  of  these  the  one  written  by Manavcdan  Raja  of  Kozhikode  Palace  named  Vilasini is  tire  best.  Other  commentaries  named  Varavarnini, Cintatilaka  and  Vyakrti  are  also  worth  mentioning LALAliHAKSAM.  A  hell.     (See  under  Kala  I). LALAMA.  A  division  among  horses.  The  white  patch  on the  forehead  of  a  horse  is  also  called  Lalama  and  so horses  with  lalama  arc  called  Lalamas.  (Sloka  13,  Chap- ter 13,  Drona  Parva). LALA'l'AKSA.  A  country  of  ancient  India.  The  King  of this  country  was  picsent  at  the  yajiia  of  Yudhis(hira  with very  many  valuable:  presents.  (Sloka  17,  .Chapter  51, Sabha  Parva) . LALITA.  Sec  under  PUNDARlKAMUKHA. LALITA.  A  Gandharva.  This  Gandharva  was  born  by a  curse  and  by  observing  a  vrata  called  Kamada  Kkadai-'I he  obtained  relief  from  the  curse  and  became  Gandharva again.  (Uttara  Khanrla,  Padma  Purana). LALITAKA.  An  ancient  holy  place  of  Hhfirala.  If  one bathes  in  a  sacred  pond  there,  one  will  be  free  from  sins. ( Sloka  34,  Chapter  84,  Vana  Parva) . LALITTHA.  A  country  of  ancient  Bharata.  The  people of  the  place  were  called  Lalitthas.  They  fought  on  the side  of  the  Kauravas  in  the  great  battle.  Lalitthas  boast- ed that  they  would  kill  Arjuna  in  the  big  battle.  The King  of  the  Lalitlhas  attacked  Abhimanyu.  Arjuna killed  them  all  in  the  battle.  (Sloka  47,  Chapter  5, Karna  Parva). LAMBA.  A  daughter  of  Daksaprajapati.  Asikni  wife  of Daksaprajapati  got  a  hundred  daughters  and  ten  of  them were  married  to  Dharmadeva.  Lamba  was  one  of  them. (Chapter  15,  Aiiisa  1,  Visnu  Purana). LAMBANl.  A  follower  of  Subrahmanya.  (Sloka  18, Chapter  46,  Salya  Parva) . LAMBAPAYODHARA.  A  follower  of  Subrahmanya (Sloka  21,  Chapter  46,  Salya  Parva) LAMPAKA.  A  place  of  Puranic  fame.  In  the  great  epic battle  the  people  of  Lampaka  fought  on  the  side  of  the Kauravas.  They  attacked  Satyaki  and  he  destroyed  the Lampakas.  (Sloka  42,  Chapter  121,  Drona  Parva) . LA5IGALI.  A  celebrated  river  of  Puranic  fame.  This river  worships  Varuna  in  the  form  of  a  Devi.  (Sloka 22,  Chapter  9,  Sabha  Parva). LA5IGHATI.  A  river  of  Puranic  fame.  This  river  sits  in the  court  of  Varuna  and  worships  him. LA5IKA.  The  kingdom  of  Ravana. 1)  Origin.    It   is  believed    that    the    present    island    of Ceylon    was    the    Lanka   of  the    Puriinas,    the    city    of Ravana.     This  city  of  Lanka  was   situated  on  the  top  of the    mountain      Trikuta.      This     Trikuta  was     a  peak of  Mahamcru.     Because    of    a    fight    between   Vasuki and     Vayubhagavan     this     peak    broke      away     from Mahamcru  and  fell  into  the  ocean.     (See  Para  5  under Kubera) . 2)  History.    Visvakanna  constructed  a  magnificent   city on  the    top    of  the    mountain      Trikuta  for  the   use    of Kubera.  Kubera  lived  there  adored  and  worshipped   by all.  One  day  Kubera  travelled  by  air  in  an  aeroplane  of his.  Kaikasi,  mother  of  Ravana  saw  that  and  she  became jealous.  She    called    her    son    to  her    side  and  said  that at  any  cost  the  city  of  Lanka    on   the   mount    Trikuta should  be  captured    and    given    to   her.   Ravana    along with  his  brothers  went  to  the  Himalayas  and  performed nenance  there  and  obtained  several  boons  from  Siva.  Then iivana  conducted  a  victory  march  as  an  arch-oppom  u LA&K.ALAKSMI 451 LA VANA  II of  all  living  forces  and  drove  away  Kubcra  from  Lanka and  took  possession  of  Lanka  as  the  place  of  his  abode. He  took  along  with  him  all  the  demons  residing  in Piitalaloka. 3).  The  design  of  Laitka.  Visvakarrna,  the  celebrated architect  designed  the  beautiful  Laiika.  and  the  supreme building  ability  of  Maya  brought  into  form  the  enchant- ing city.  On  the  lop  of  Trikiita  was  the  all  important Navaralnasrriga  and  on  a  spacious  plateau  on  its  lop stood  the  majestic  city  of  Lanka.  In  the  centre  was  the ten-storeyed  palace  of  Ravana  and  around  it  in  eight different  places  stood  the  nine-storeyed  buildings  of  the great  ministers  of  Ravaiia.  The  nine  edifices  were  like the  Navagrahas  (nine  planets)  of  Lanka.  Each  of  the  nine edifices  was  built  wilh  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  Daksinayana  and Ultarayana.  (Yuddha  Kancla,  Kamba  Ramayana). 4).  No  sand  in  Lanka.  The  ancient  belief  is  that  there  is no  sand  in  Lanka  The  fourth  taraiiga  of  Kathamukha- lambaka  of  Kathasarhsagara  gives  a  story  relating  to  the reason  for  this  belief. Garuda  (lew  to  Devaloka  to  bring  Amrta  (nectar)  to redeem  his  mother  from  her  servitude  to  his  step-mother. On  his  way  he  took  an  elephant  and  tortoise  from  near the  as'rama  of  Kasyapa  for  his  food.  He  sat  on  a  huge banyan  tree  to  eat  them.  On  the  ground  below  the Balakhilyas  were  performing  penance.  The  branch  on which  Garuda  sat  with  his  food  sagged  and  before  it broke  Garuda  took  away  the  elephant  and  tortoise and  deposited  them  on  the  mountain  Gandhamadana near  the  ocean.  The  branch  broke  and  fell  into  the  ocean and  the  city  of  Lanka  was  built  on  the  branch  and  that was  why  the  ancient  people  believed  there  was  no  sand in  Lanka. 5).  Other  details. (i)  Sahadeva  sent  Gha(otkaca  to  collect  tribute  from the  King  of  Lanka  for  the  Rajasuyayajna  of  Dharma- pulra.  (Chapter  31,  Daksinatyapatha) . (ii)  The  people  of  Lanka  attended  the  Rajasuyayajna  of Dharmaputra  and  took  charge  of  serving  rice  in  the feast.  (Sloka  23,  Chapter  53,  Vana  Parva). (iii)  Hanuman  once  burnt  the  city  of  Lanka  with  a  fire from  his  tail.  (See  under  RAMA). (iv)  It  was  Brahma  who  gave  Lanka  at  first  to  Kubera. (Sloka  16,  Chapter  274,  Vana  Parva). (v)  After  the  death  of  Ravana,  Vibhisana  was  crowned the  King  of  Lanka  (Sloka  5,  Chapter  291,  Vana  Parva). LA5IKALAKSMI.  A  Devi  who  was  relieved  of  her  curse by  a  hard  slroke  of  his  hand  by  Hanuman. 1).  How  she  came  to  Lanka.  LankalaksmI  was  Vijaya- laksmi  in  her  previous  birlh.  She  was  the  watch-girl  of the  treasury  of  Brahma  and  one  day  finding  her  negli- gent of  her  duties  Brahma  cursed  her  "Go  to  the  earth and  be  the  watch-girl  of  the  palace-gate  tower  of Ravana".  She  begged  for  relief  and  Brahma  said,  "Dur- ing the  incarnation  of  Visnu  as  Rama  his  wife  Sita  will be  carried  away  by  Ravana  and  Hanuman  will  come  in search  of  her  to  Lanka.  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." Vijayalak.sml  accordingly  was  born  in  Lanka  and became  the  watch-girl  of  Ravana 's  palace. 2)  Release  from  the  curse.  Hanuman  corning  to  Lanka in  search  of  Sita  tried  to  find  an  opening  through which  to  enter  Lanka.  Then  he  saw  a  huge  tower-gate on  the  northern  side  of  the  mountain  Suvelagiri. When  he  reached  the  gate  he  found  it  closed.  'I  In- mighty  monkey  beat  hard  on  the  door  and  the  strong door  burst  into  two  and  fell  on  to  the  Iloor.  Instanlly  a ferocious  woman  of  enormous  size  rushed  to  the  gate with  a  piercing  roar  and  blocked  it.  Hanuman  found the  situation  dangerous  and  so  gave  her  a  powerful blow  and  felled  her.  She  then  very  politely  asked Hanuman  who  he  was  and  Hanuman  revealed  his identity  and  told  her  the  purpose  of  his  visit.  Lanka- laksmi  then  look  leave  of  Hanuman  and  leaving Lanka  went  to  Sri  Rama  and  worshipped  him.  Rama blessed  her  and  she  returned  to  Satyaloka  and  started doing  her  duties  as  before.  (Sundara  Kanda,  Kamba Ramayana ) . LAPETIKA.  A  holy  place.  If  a  man  visits  this  place he  would  get  the  benefit  of  conducting  a  Vajapeya yajfia.  (Sloka  15,  Chapter  58,  Vana  Parva). LAPITA.  The  second  wife  of  a  sage  called  Mandapala. (See  for  details  under  Mandapala) . LATA.  A  celestial  maiden.  She  was  the  companion  of another  Devi  of  name  Varga.  Though  she  became  a crocodile  by  the  curse  of  a  brahmin  she  was  set  free by  Arjuna.  (See  under  Paiicalirlha) . LATA.  A  particular  division  of  the  Ksatriyas.  Because a  set  of  the  Ksatriyas  showed  jealousy  towards  the Brahmins  they  became  La{as.  (Sloka  1 7,  Chapter  35, Anusasana  Parva) . LATA  VESTA.  A  mountain  situated  on  the  southern side  of  Dvaraka.  It  had  five  colours  and  so  resembled the  Indracapa.  (Chapter  33,  Daksinatya  Patha,  Sabha Parva). LAUHITYA  I.  A  country  of  Puranic  fame.  This country  of  out-castes  was  conquered  by  Bhima  and  he took  from  there  different  kinds  of  diamonds.  (Sloka 26,  Chapter  30,  Sabha  Parva). LAUHITYA  II.  A  sacred  place  constructed  by  the powers  of  Sri  Rama.  If  one  bathes  in  a  pond  there  one would  become  golden  in  colour.  (Sloka  2,  Chapter 85,  Vana  Parva  and  Chapter  25,  Anu£asana  Parva). LAVA.  A  son  of  Sita.  (See  under  KM:' a  II  for  more details) . LAVAIVA(M).     A  hell.  (See  under  Kala  I) . LAVAIVA  I.  A  demon.  He  was  the  son  of  a  demon called  Madhu.  Madhuvana  on  the  banks  of  the  river Kalindi  was  the  abode  of  this  demon.  This  demon  was a  great  oppressor  of  theDevas  and  Satrughna  had  to  kill him.  Satrughna  then  constructed  a  beautiful  city  there and  lived  there.  In  recognition  of  the  increasing  pros- perity of  the  city  it  was  named  Madhura.  After  the death  of  Satrughna  his  two  sons  lived  there.  (4th Skandha,  Devi  Bhagavata) . LAVA1VA  II.  A  King  who  was  a  grandson  of  Haris1- candra.  He  once  conducted  a  Rajasuya  in  his imagination  and  became  a  Candala.  (story  in JnanavasisUia).  This  story  was  narrated  to  Sri  Rama by  Vasistha  to  teach  him  the  truth  that  man  docs  not realise  that  this  whole  universe  is  an  illusion  only because  of  his  ignorance. LAVAJVA  n 452 LA  VAN  A  II Lavana  was  the  King  of  Uttarapindava,  a  country  of great  fame.  He  was  the  grandson  of  Hariscandra  and wished  to  earn  fame  by  performing  a  Rajasuya  yaga as  Hariscandra  had  done.  Lavana  decided  to  perform the  yaga  in  his  mind  only.  He  made  grand  prepara- tions for  the  yajna.  He  invited  the  Rtviks  and  after invoking  the  devas  inflamed  the  sacrificial  fire.  For  one year  he  observed  yaga  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  Rajasuya  will  have  to  bear  woes  and sorrows  for  a  period  of  twelve  years  and  since  Lavana had  performed  it  mentally,  Iridra  sent  his  agent  to give  Lavana  worries  mentally.  Indra's  agent  appeared in  the  court  of  King  Lavana  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  peacock- feaihers  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  UccaisSravas 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  Jangala.  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  forest- girl  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  Harakeyuri.  As  soon  as  her  father came  from  the  fields  she  told  him  everything.  The candala  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 Harakeyuri  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  Harakeyuri 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  water- fountains.  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  Lavana  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  !  e  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 LA VAN A  HI 453 LIJSlGAPURAlVA very  virtuous  King  had  to  come  and  live  with  a candala  girl." Hearing  this  the  King  went  to  her  and  asked  her  all  de- tails. When  she  repeated  the  story  the  king  knew  that  the lady  was  the  mother  of  his  candala  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. LAVAlVfA  III.  A  demon  who  lived  in  the  island  of Ramamyaka.  He  had  come  to  the  island  long  before the  serpents  came  to  that  place.  The  serpents  saw him  when  they  went  there  to  live.  (Sloka  2,  Chapter 27,  Adi  Parva) . LAVAliTA  IV.  Another  King  of  the  family  of  Haris"- candra.  Yogavasistha  says  that  this  King  had  partici- pated in  several  Rajasuya  yajnas. LAVANAKA  (LAVAl^AKA).  A  place  of  Puranic 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  La.va.naka  in  times  of old. LAVAIiJASVA.  A  sage.  This  sage  showed  very  high respect  to  Dharmaputra.  (Sloka  23,  Chapter  26,  Vana Parva) . LAYA.  A  King  of  old.  He  was  a  member  of  the  court of  Yama.  (Sloka  21,  Chapter  8,  Sabha  Parva). LEKHA  (S).  A  deva-gana  (set  of  celestial  beings)  of Raivata  Manvantara.  In  this  set  there  are  eight  Devas named  Dhruva,  Dhruvaksiti,  Praghasa,  Pracetas,  Brhas- pati,  Manojava,  Mahayasas  and  Yuvanas.  (Brahmanda Purana,  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,  Sand  Parva). It  was  a  time  when  the  celebrated  King  Sudyumna  was ruling  over  the  country.  On  the  banks  of  the  river Bahuda  in  that  country  there  lived  two  sages,  Sankha and  Likhita,  in  two  separate  hermitages  of  their  own. Once  Likhita  went  to  the  aSrama  of  his  elder  brother Sankha  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.  Sarikha  sent  Likhita  to  the King.  The  King  received  the  sage  respecifully  and  gave him  a  seat.  The  sage  then  told  him  all  that  had  happen- ed 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 Bahuda  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  Sarikha  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.  Saiikha  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  Haihsadhvaja, the  King  of  Campakapurl.  Safikha  his  brother  also  was the  King's  priest.  Harhsadhvaja  blocked  the  sacrificial horse  of  the  Asvamedha  yajna  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.  Sudhanva, the  King's  son,  was  a  general  of  the  army  and  his absence  annoyed  the  King.  Hamsadhvaja  was  hesitat- ing whether  his  son  should  be  punished  when  Likhita advised  the  King  to  execute  the  punishment. The  King  put  Sudhanva  into  a  big  cauldron  of  boiling oil  but  Sudhanva  escaped  from  it  unscathed  to  the surprise  of  all.  Likhita  and  Sankha  said  that  Sudhanva escaped  because  the  boiling  of  the  oil  was  incomplete and  uneven.  So  they  boiled  the  oil  again  and  threw Sudhanva  into  it.  At  this  moment  a  huge  palm  tree split  into  two  and  fell  on  them  and  they  were  killed. (Jaimini  Asvamedhaparva) . LlLADHYA.  A  son  of  ViSvamitra.  He  was  a  BrahmavadI (Sloka  53,  Chapter  4,  Anusasana  Parva). LILATILAKAM.     The  first  book  of  Literary  criticism  in Malayalam.  The  author  of  the  book  is    unknown.    The book  is  divided  into  eight  parts.  Manipravala,  Malaya - lasabdas,     Alaiikara,      Kavyagunas,    Kavyadosas    and Rasa  are  critically  examined  in  this  book. LlLAVATl  I.     Wife  of  Dhruvasandhi,    King   of  Kosala. (For  details  see  under  Dhruvasandhi) LlLAVATl  II.  A  prostitute  who  attained  Svarga  by simply  observing  the  Suklastamivrata  in  the  month  of Prosthapada  in  which  was  born  Radhadevi.  Chapter seven,  Brahmakhanda  of  Padma  Purana  contains  the following  story. In  times  of  old  in  Krtayuga  there  was  a  beautiful prostitute  of  the  name  Lilavatl.  Once  she  went  away from  her  own  town  to  another  in  search  of  better  pros- pects. There  she  saw  a  big  assemblage  of  people  in  a temple.  They  were  observing  Radhastamivrata  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.  Lilavatl  went  to them  and  enquired  about  it.  They  told  her  that  that day  was  the  birthday  of  Radhadevi,  the  Suklastami  of the  month  of  Prosthapada,  and  if  anyone  observed Vrata  on  that  day  worshipping  Radhadevi  he  would  be absolved  of  all  sins. On  hearing  that,  Lilavati  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  Yamadutas  could  touch  her,  Parsadas of  Mahavisnu  wearing  the  insignia  of  Saiikha,  Cakra, Gada  and  Padma  came  to  her  with  a  chariot  drawn by  kingly  swans  and  took  her  to  heaven. LIJNlGAPURAl^A.  See  under  Puranas. LIPI 454 LIPI LIPI   (ALPHABET,  SCRIPT). 1  )  Origin.  Lipi  is  the  record  in  writing  of  the  utteran- ces 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.     Puranas     give    a   different    ver- sion. People    of  Java    believe    that    the    script   origi- nated from  Java.  The  voice  of  Indonesia,  a  government organ,  published  once  a  puranic    story    relating    to   the origin  of  the  script.  Lipi  came  into    being   in    78   A.D. Ajakikha,  a  saint  among  the  Buddhists,  was  the  originator of  the  lipi.     He   had    Iwo    disciples  named    Dora    and Sempada.  All  the  three  went  and  stayed  in  a  village    in the    valley   of  the  mountains  of  Kontaiig.    The  country of  Menrarigkamanal  was  then  ruled  by  a   King     called Baka.  AjaSikha  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   AjaSikha    and  requested  him  to  find  out  a way  to  get  relief  from    this  cruel    King.    Ajasikha   sent them  back  promising  to  do  something  to  help  them. Ajasikha  sat  in  meditation  for  some  time  and  then  told his  disciples  thus: —  "I  have  decided  to  help  the  people of   Menrangkamanal.     Dora  also  should  come  with  me. Sempada  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." Ajasikha  and  Dora  went  to  see  Baka.  People  discourag- ed   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 Ajasikha  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  Ajasikha  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  Ajasikha.  But Baka  was  slain  in  the  duel. The  people  burst  into  joy  and  made  Ajasikha  their King.  Ajasikha  then  sent  Dora  to  his  asrama  to  fetch his  sword  and  apparels,  little  thinking  of  the  instructions he  had  given  to  Sempada.  Dora  went  and  asked  for  the sword  and  apparel.  But  Sempada  did  not  give  and  a fight  ensued  in  which  both  were  killed. Ajasikha  felt  very  sorry  when  he  heard  about  the  death of  his  disciples.  He  cursed  himself  for  giving  contra- dictory 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. To  to  so  vo  lo  They  became  enemies  because  they obeyed  the  orders  of  their  guru. Po  dho  jo  yo  fijo  —      Both  of  them  were  brave  men. Mo  go  bo  do  rigo —     Both  of  them  died. 3)  Bharata  lipis.     Different  kinds  of  lipis  were  prevalent in  ancient  Bharata.  Lalitavistara  mentions  about  sixty- four  kinds  of  lipis  in  Bharata  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  Brahmi  and  Kharostri.  Kharostr! was  used  in  the  northwest  of  Bharata  and  became  extinct by  the  4th  Century  A.D.  Brahmi  was  the  lipi  universally used  in  Bharata.  This  lipi  had  different  forms  in  the north  and  south.  The  lipi  in  use  in  the  south  was  called Dravicli. KharostI  lipi  was  written  from  right  to  left  and  the Brahmi  from  left  to  right.  Even  the  Brahmi  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  Brahml  lipi  as  the  base  of  all  the lipis  of  Bharata.  It  underwent  changes  indifferent parts  and  took  different  names.  The  scholars  of  Europe are  of  opinion  that  the  Brahmi  lipi  was  borrowed  from foreign  traders  in  B.C.  800.  Others  say  that  the  Brahmi lipi  was  born  out  of  the  pictorial  lipi  of  the  Chinese. There  are  those  who  say  that  the  Brahmi  lipi  originated in  Greece  and  Phoenicia.  The  great  linguist  Bulhar says  that  the  Brahmi  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 Brahma  in  the  temple  of  Bldami.  Hindus  believe  that the  Brahmi  lipi  found  in  those  leaves  was  written  by Brahmi  himself.  The  Aryans  forgot  that  lipi  and  Vyasa found  it  out.  This  is  a  statement  by  the  Arab  traveller Albariini  who 'came  to  India  in  the  llth  century  A.D. 4)  Kerala  Lipi.  The  Brahmi  lipi  came  to  south  India by  the  3rd  century  A.D.  Many  scholars  on  languages say  that  'Vetteluttu'  is  a  changed  form  of  the  Brahmi 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'.  Vetteluttu, Koleluttu  and  Malayantna  were  the  three  lipis  in  use in  Kerala.  Vetteluttu  was  in  vogue  in  Tamilnadu  also. But  the  Pallavas  who  were  using  Prakrta  language  when they  conquered  the  northern  Tamilnad  introduced Granthaksara  and  Granthatamil  there.  T.K.Krishna Menon  says  that  Granthaksara  was  a  false  creation  to write  Sanskrit  easily.  In  Pandyadesa  and  Malanadu Ve^teluttu  was  in  use  even  then. The  influence  of  the  Pallavas  began  to  wane  and  the Tamil  lipi  slowly  rose  into  prominence.  Even  then Vetteluttu  was  in  vogue  in  the  empire  of  Cera  com- prising of  Malanadu,  Mysore.  Coimbatore,  Salem  and Tondamandalam.  When  Tamilnadu  came  under  the emperor  of  Vijayanagara  those  kings  introduced  Niigari lipi  there. Vetteluttu  was  called  Nanam  Monam  also.  In  the  south instead  of  using  'Hari  Sri'  people  used  to  say  'Namo- narayanaya'  and  the  first  syllable  'Na'  and  the  second one  'Mo'  were  used  to  name  the  language  'Nanam Monam'. When  the  Malayalis  started  liking  the  Manipravala they  started  using  'Arya  eluttu'  a  form  of  Granthalipi. This  script  was  known  as  Tulu-Malayalam  also.  This was  also  born  of  the  Brahmllipi.  Gradually  Vetteluttu and  Koleluttu  was  in  use  in  the  north  of  Kerala  among Muslims.  The  Alphabets  now  in  use  by  the  different LOBHA 455 LOKA languages  of  south  India  took  shape  only  about  two centuries  ago.  The  lipi  of  Malayalam  now  in  use  came into  shape  by  the  time  of  Eluttass'an  spreading  the belief  that  it  was  EluttasSan  who  had  made  the alphabet.  It  is  wise  to  believe  that  the  Malayalam script  came  into  use  gradually  from  Arya  eluttu  than  to give  credit  to  one  individual  for  its  origin. LOBHA  I.  One  of  the  spiritual  sons  of  Brahma.  Matsya Purana  mentions  that  Lobha  was  born  from  the  lip  of Brahma  while  Bhagavata  mentions  that  he  was  the  son of  Maya. LOHA  I.  An  Asura.  When  the  Pandavaswere  living  inco- gnito they  kept  their  weapons  in  a  secret  place.  Availing of  this  opportunity  Loha  made  an  attack  on  the  Panda- vas.  At  once  the  devas  made  him  blind  and  thus helped  the  Pandavas.  That  place  later  became  famous as  Lohanapura.  ( Skanda  Purana  1,2,65) LOHA.  II    An  ancient  place  of  India.  Arjuna    conquered this    place     during     his     victory    march.      (Sloka    25, Chapter  27,  Sabha  Parva) . LOHAJAKIGHA.  See  under  MAKARADAMSTRA. LOHAMEKHALA.  A  follower  of  Subrahmanya.  (Chapter 46,  Sloka  18,  Salya  Parva). LOHAVAKTRA.  A  soldier  of  Subrahmanya.  (Sloka  75, Chapter  45,  Salya  Parva). LOHITA  I.  (ROH1TA).  Son  of  Hariscandra.  (For details  see  under  HARISCANDRA) . LOHITA  II.  A  king  of  ancient  India.  This  king  was conquered  by  Arjuna.  (Sloka  17,  Chapter  27,  Vana Parva) . LOHITA  III.  A  serpent.  This  serpent  is  a  member  of the  court  of  Varuna.  (Sloka  8,  Chapter  9,  Sabha Parva) . LOHITAGA&GA.  A  place  of  Puranic  fame.  Sri  Krsna killed  five  notorious  demons  like  Pancaja  and  Virupaksa at  this  place.  (Chapter  33,  Daksinatya  Patha,  Sabha Parva ) . LOHITAKSA  I.  One  the  four  Parsadas  given  to  Subrah- manya by  Brahma.  The  other  three  are  Nandisena, Ghantakarna  and  Kumudama.ll.  (Sloka  24,  Chapter 45,  Salya  Parva) . LOHITAKSA  II.  A  sage  who  was  a  Rtvik  in  the  Sarpa- satra  of  Janamejaya.  It  was  this  sage  who  prophesied through  a  brahmin  that  the  Sarpasatra  would  never  be complete.  (Asramavasika  Parva,  Ch  45.  Verse  15; Ch  51.  Verse  6;  Ch  53.  Verse  12). LOHITAKSl.  A  follower  of  Subrahmanya.  (Sloka  22, Chapter  46,  Salya  Parva). LOHlTARANl.  A  river  of  Puranic  fame  of  ancient  India (Sloka  18,  Chapter  9,  Bhisma  Parva,  M.B.). LOHITASVA  (ROHITASVA).  Son  of  Hariscandra. (See  under  HARlSCANDRA) . LOHITAYANl.  Daughter  of  Red  Sea  and  one  of  the foster-mothers  of  Subrahmanya.  Lohitayani  was  a worshipper  of  the  Kadamba  tree.  (Sloka  40,  Chapter 280,  Vana  Parva) . LOHITYA.  A  great  river.  The  present  name  of  this  river is  Brahmaputra.  The  devl  of  this  river  sils  in  the  court of  Varuna  and  worships  him.  (Sloka  22,  Chapter  9, Sabha  Parva) . LOKA. ( 1 )   Origin    of  Loka.  There    are    several     views    in    the Puranas    regarding    the    origin    of  Loka    or    the  world (Universe) . (i)    In  the  beginning  of  the  universe    Mahavisnu    alone stood  as  the  Eternal,  unseen,  unheard,  unknown  entity- Then  there  was  neither  sky  nor  day  nor  night.  When the  time  of  creation  came  Prakrti  entered  Visnu  as Purusa  creating  emotion.  From  emotion  arose  Mahat or  the  Great  Principle  and  from  Mahat  arose  cosmic egoism  (Aharikara).  Aharikara  divided  itself  into Vaikarika,  Taijasa  and  Tamasa.  From  Ahaiikara  arose Akasa  with  the  quality  of  sound  and  from  Akaga  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 tamasic  egoism.  From  taijasic  egoism  came  into  being  the organs  of  sense.  From  the  Vaikarika  egoism  came  the ten  Vaikarika  devas  and  the  eleventh  organ  of  sense, the  mind.  After  that  Mahavisnu  discharged  his  virility into  water  and  that  virility  is  life.  (Chapter  17,  Agni Purana) . (ii)  Mahavisnu  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  Brahma  was  born  from  that  egg. Mahavisnu  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  Prajapati,  Kala,  Manas,  Vak,  Kama,  Krodha and  Rati.  Then  he  created  thunder,  lightning,  clouds, rainbows  and  birds.  Then  for  yajnasiddhi  he  created from  his  face  Rgveda,  Yajurveda  and  Samaveda.  He did  sacrifices  with  them.  From  his  hands  he  created the  different  Bhutagramas  and  Sanatkumaras.  He created  Rudra  out  of  Krodha.  r'rom  his  mind  were born  Marici,  Atri,  Angiras,  Pulastya,  Pulaha,  Kratu and  Vasistha.  He  made  these  seven  Brahmarsis.  These seven  Brahmarsis  and  Rudra  began  to  create  the  prajas. Then  Prajapati  divided  his  body  into  two.  One  half  of it  became  man  and  the  other  woman.  Brahma  started creation  through  that  woman.  (Chapter  18;  Agni Purana) . (iii)  In  the  beginning  Mahavisnu  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 : — Sarvarh  khalvidamevaharh Nanyadasti  sanatanam  / (All  these  am  I.  There  is  nothing  eternal  except  me) . The  Lord  was  surprised  by  the  voice  and  there  appear- ed before  him  Mahadevi  with  four  hands  bearing  the Sankha,  Cakra,  Gada  and  Padma  one  in  each  hand. She  wore  divine  garments  and  ornaments  and  was  accom- panied by  Prosperity  as  her  maid.  She  was  surrounded by  such  forces  as  Rati  Bhuti,  Buddhi,  Mali,  Klrti,  Smrti, Dhrti,  Sraddha,  Medha,  Svadha,  Svaha,  Ksudha,  Nidra, Daya,  Gati,  Tusti,  Pusti,  Ksama,  Lajja,  Jrmbha  and Tandri.  Devi  then  addressed  Mahavisnu  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  Sattvaguna. From  your  navel  will  arise  Brahma  who  will  be  dominat- ed by  Rajoguna  and  from  the  centre  of  the  forehead of  Brahma  will  be  born  Rudra  with  Tamoguna predominant  in  him.  Brahma,  by  the  power  of  his  pen- LOKA 456 LOKA ance  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  sattvic  power  to  help  you  in  your  work  and  I am  always  at  your  service." Accordingly  Brahma  and  Rudra  were  born  and  Brahma started  his  creation.  (1st  Skandha,  Devi  Bhagavata). (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  Brahma were  born.  Brahma  was  born  in  a  lotus.  Brahma 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-Kaitabhas rushed  to  attack  Brahma  (See  under  Kaitabha). Fearing  them  Brahma  went  under  water  again.  As  he went  deep  down  he  saw  a  great  man  sleeping  there.  It was  Mahavisnu  and  then  only  he  knew  he  was  sitting on  the  lotus  originating  from  the  navel  of  Mahavisnu. Mahavisnu  killed  Madhu  Kaitabhas  and  gave  per- mission to  start  creation  and  Brahma  started  his  work of  creation. (v)  Before  the  origin  of  the  Universe  the  shapeless qualityless  Parai'akti  permeated  everything.  From  it there  were  born  three  powers:  Jnanasakti,  Kriyasakti and  Arthasakti.  The  power  of  Sattvaguna  was  Jnana- Sakti,  the  power  of  Rajoguna  was  Kriyasakti  and  the power  of  Tamoguna  was  Arthasakti.  From  the  divine power  of  Tamasa  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. Rajoguna  was  born  of  Kriyasakti.  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,  Prana,  Apana, Vyana,  Samana  and  Udana  are  the  offsprings  of  Rajasa. These  are  the  forms  of  Kriyasakti.  These  are  controlled by  the  favourable  activity  of  Cicchakti.  The  five  gods controlling  the  sense-organs  like  Vayu,  Surya,  Pasi and  ASvinidevas  and  the  four  gods  controlling  intelli- gence, conscience  etc.  like  Candra,  Brahma,  Rudra, and  Ksetrajna  and  the  mind  are  ten  Tattvas  (Princi- ples) born  of  sattvika  empowered  with  Jfianasakti. All  the  Tattvas  were  made  into  five  basic  elements through  the  process  of  Panclkarana  and  the  Brahmanda originated  from  it. 2)  The  constitution  of  Brahmanda.  The  Brahmanda  is  made up  of  seven  Kosas  (coverings).  The  one  in  the  extreme interior  is  very  small.  The  second  KoSa  originates  from the  centre  of  the  first  Kosa.  The  third  Kosa  also  has its  origin  from  the  first  one.  Each  of  them  envelops the  one  before  it.  The  seventh  KoSa  thus  originating from  the  first  Kosa  and  bursting  forth  through  the other  six  Kosas  spreads  out  for  millions  of  miles  around. If  you  cut  the  Brahmanda  longitudinally  the  one  in the  extreme  interior  is  the  earth.  Then  come  Bhuvar- loka,  Svarloka,  Maharloka,  Janaloka,  Tapoloka,  and Satyaloka  in  succession.  The  worlds  in  the  lower  half are  called  Patala,  Rasatala,  Mahatala,  Talatala  Sutala, Vitala  and  Atala.  From  Satyaloka  to  Atala  there  are fourteen  lokas.  The  Brahmanda  consists  of  the  Surya, Candra,  Stars,  Sukra,  Budha,  Angaraka,  Brhaspati, Sani,  Saptarsis,  Dhruva,  Sirhsumara  and  Rahu,  called the  Jyotiscakra.  Besides  these  there  are  twentyeight hells  also.  (Visnu  Purana,  Aihsa  1 ). Rahu  is  ten  thousand  yojanas  below  Surya.  Ten  thou- sand yojanas  below  Rahu  is  the  loka  of  Siddhavidya- dharas.  Below  that  up  to  the  path  of  the  clouds  is  the loka  of  the  demons,  genii  and  manes.  Hundred  yojanas below  this  is  the  Bhuloka  (earth).  Ten  thousand  yojanas below  the  earth  and  as  many  yojanas  below  the  world above  each  are  Atala,  Vitala  Sutala,  Talatala,  Mahatala Rasatala  and  Patala.  (5th  Skandha,  Bhagavata). 3)  Origin  of  life.  Brahma  originated  from  the  navel of  Mahavisnu.  Brahma  started  creation  after  obtaining permission  from  Visnu.  In  the  beginning  Brahma  created from  the  mind  Marici,  Ahgiras,  Atri,  Vasistha,  Pulaha, Kratu,  and  Pulastya.  They  are  therefore  called  the Manasaputras  of  Brahma.  (Manas  =  mind,  Putra,  = son).  From  his  wrath  came  Rudra,  from  his  lap  came Narada,  from  his  right  thumb  Daksa,  from  his  mind Sanaka  and  others  and  from  his  left  thumb,  Vlranl. Daksa  married  ViranT. Daksa  got  five  thousand  sons  of  ViranT.  They  also  got sons.  When  the  population  began  to  increase  thus Narada  intervened  and  questioned  the  advisability  of increasing  the  population  before  knowing  the  capacity  of the  earth.  1  he  sons  of  Daksa  realised  the  sense  in  it and  started  to  have  a  survey  of  the  earth.  Daksa  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  Narada.  Daksa  became  angry  and  he  created sixty  daughters. He  gave  thirteen  daughters  to  Kasyapa,  ten  to  Dharma, twentyseven  to  Candra,  two  to  Bhrgu,  four  to  Arista- nemi,  two  to  Krtasva,  and  two  to  Angiras.  Of  these most  of  the  living  things  in  the  world  were  born  to Kasyapa.  (7th  Skandha,  Devi  Bhagavata) . Kasyapa  was  the  last  of  the  Prajapatis.  Kasyapa married  the  daughters  of  Daksa  named  Aditi,  Diti, Danu,  Kalika,  Tamra,  Krodhavaga,  Manu,  and  Anala. Aditi  got  thirty  three  sons  and  their  family  consists  of  the thirty  three  crores  of  Devas.  From  Diti  were  born  the daityas  or  asuras.  From  Danu  was  born  the  danava Hayagriva.  Kalika  got  two  sons,  Naraka  and  Kalaka. Tamra  got  five  daughters,  KrauncI,  BhasI,  SyenI,  Dhrta- rastri  and  Sukl.  Krauiici  gave  birth  to  owls,  Bhasi to  Bhasas  and  Syeni  to  Syenas  (Vultures,  Kites  etc. ). Dhrtarastrl  gave  birth  to  Harhsas,  Kalaharhsas  and Kokas.  Suki  gave  birth  to  Nata  and  Nata  in  turn  to Vinata.  Krodhavasa  gave  birth  to  ten  daughters; MrgI,  Mrgamanda,  Hari,  Bhadramada,  Matangi, Sarduli,  Sveta,  Surabhi,  Surasa  and  Kadru.  Of  these Mrgi  gave  birth  to  beasts,  Mrgamanda  to  trees  and plants.  Lions  and  monkeys  are  the  children  of  Hari, Bhadramada  got  a  daughter  named  Iravatl.  Airavata was  the  son  of  Iravatl.  From  Matangi  were  born  the elephants  and  from  Sarduli  the  tigers.  The  Astadigga- jas  are  the  sons  of  Sveta.  Surabhi  got  two  daughters named  Rohini  and  Gandharvl.  Cows  are  the  children of  Rohini  and  horses  are  the  children  of  Gandharvi. Serpents  are  the  sons  of  Surasa  and  Kadru  gave  birth to  snakes.  From  Manu  were  born  men.  Trees  are  the sons  of  Anala.  Vinata  got  two  sons  named  Aruna  and LOKALOKA 457 LOMASA  I Garuda.  To  Aruna  were  born  two  sons,  Jatayu  and Sampati. 4 )  The  end  of  the  World — There  are  different  views  in the  Puranas  regarding  the  end  of  the  world.  The  differ- ent Puranas  give  different  views.  For  knowing  the views  of  Agni  Purana  on  the  subject  see  under  the heading  'Pralaya'.  The  eleventh  Skandha  of  Bhagavata 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. Visnu  alone  will  be  left  above  the  vast  expanse  of water.  (See  under  Manvantara) . LOKALOKA.  There  is  a  mountain  between  Loka  and Aloka.  This  is  called  Lokalokaparvata  and  the  land beside  it  is  called  Lokaloka.  The  mountain  is  as  long as  the  distance  between  Manasottara  and  Mahameru. 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. Brahma  has  posted  four  diggajas  named  Vrsabha, Puspacuda,  Vamaha  and  Aparajita  in  the  four  corners of  this  mountain.  (8th  Skandha,  Devi  Bhagavata). LOKAPALA.  Indra,  Agni,  Yama  and  Varuna  are called  lokapalas.  (Sloka  35,  Chapter  57,  Vana Parva) . LOKAPALASABHAKHYANAPARVA.  A  sub-divi- sional Parva  of  Sabha  Parva.  The  chapters  five  to twelve  are  included  in  this. LOKODDHARA.  A  sacred  place  of  Puranic  importance in  India.  Lord  Visnu  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  Siddhavlra.  Lola  in his  later  birth  was  born  of  a  queen  named  Utpalavati. His  name  then  was  Tamasama.  (Markandeya  Purana) . LOMAHARSAI^A.  Father  of  Suta  who  told  Puranic  stories. (1st  Skandha,  Devi  Bhagavata).  He  was  a  member  of the  court  of  Yudhisthira.  (Sloka  12,  Chapter  4,  Sabha Parva). LOMAPADA  I.  (ROMAPADA).  A  King  of  the  country of  Anga. 1  ^Genealogy.  Descending  in  order  from  Visnu:  Brahma — Atri —  Candra  — Budha  Pururavas — Ayus — Nahusa — Yayati — Turvasu  Vahni — Bharga-  Bhanu  -  Tribhanu — Karandhama — Marutta — (Marutta  adopted  Dusyanta) Dusyanta  -  Varutha  —  Gandlra  — Gandhara — Kerala- Cola  — Pandya  — Kola  — Druhyu  — Babhrusetu  —  Puro- vasu — Gharma — Krta — Vidusa — Pracetas — Sabhanara — Kalanala — Srnjaya — Puranjaya — Janamejaya  —  Maha- sala — Mahamanas  — Usinara  — Titiksu  — Rusadratha — Paila  — Sutapas  — Bali  — Anga  — Dadhivahana — Dravi- ratha — Dharmaratha — Citraratha — Satyaratha  --Loma- pada. 2)    Other  details. (i)  He  was  a  friend  ofDasaratha.  (Sloka  53,  Chapter 110,  Vana  Parva). (ii)  Once  there  was  no  rain  in  the  country  of  Loma- pada. It  was  due  to  a  curse  from  the  brahmins  and  to remove  the  curse  Lomapada  brought  Rsyagrnga  to  his country.  Santa,  daughter  of  Dasaratha  was  living  with Lomapada  as  his  adopted  daughter  at  that  time. Lomapada  gave  her  in  marriage  to  Rsyasrnga  and made  him  live  in  his  country.  The  country  got  rains from  that  time  onwards.  (See  under  RsyaSriiga  and Santa) . (iii)    Lomapada  constructed  a  new  hermitage  for  Rsya- srnga. (Sloka  9,  Chapter  113,  Vana  Parva). LOMAPADA  II.     A  King  born  of  the  Yadu  dynasty. 1 )  Genealogy.      Descending     in    order     from    Visnu — Brahma  -  Atri-Candra-  Budha- Pururavas-Ayus-Nahusa- Yayati-Yadu-Krosta-Vrjivan-Svahi-Ruseku-  Citraratha- Sasabindu-Prthusravas  -  Gharma  -  Rucaka   (Rukmaka- vaca )  -Jyamagha-Lomapada. 2)  Birth.     Rukmakavaca,     grandfather    of    Lomapada conquered  many  countries  and  gave  them  all  as  gifts  to those    brahmins  who    participated   in    his  Asvamedha- yajna.   He  got   five   brave  sons,  Rukmesu,  Prthurukma, Jyamagha,  Parigha  and  Hari.  Of  them  he  made  Parigha and  Hari   live  and  rule  in  Vid'eha.  Rukmesu  ruled   his father's   country    and    Prthurukma    helped  his  brother. Jyamagha   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    Narmada.  He  had  neither servants  nor   the  means  for  his  daily  food.  He  lived  on the  mountain  Rksavan  eating  only  roots  and  fruits.  He was  very   old  and  his  wife  Saibya  also  was  getting  old. They    had   no   sons   and  still  Jyamagha  did  not  marry again. Once  when  Jyamagha  gained  a  victory  in  a  fight,  he brought  a  girl  and  entrusted  the  child  to  his  wife saying  "This  chile?  is  your  daughter-in-law."  Saibya was  surprised  and  enquired  "How  can  that  be  when  I have  no  son  ?"  Jyamagha  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,  Saibya  got  a  handsome  son named  Vidarbha.  Vidarbha  married  her  and  got  two wise  sons,  Kratha  and  Kaisika  and  a  third  son  Loma- pada, who  was  righteous,  virtuous  and  wise.  All  the three  were  great  warriors  also.  Descending  in  order  from Lomapada  came  Babhru-Heti-Kaisika-Cidi.  From  this Cidi  came  the  Cedi  dynasty  of  Kings.  (Srsti  Khanda, Padma  Purana,  Bhlsmapulastya  Samvada). LOMASA  I  (ROMASA)  I.  A  sage,  who  was  a  great story-teller.  Many  of  the  stories  found  as  episodes  in  the Puranas  were  told  by  this  sage.  Mahabharata  gives  the following  details  about  him. (1)  Lomasa  was  very   virtuous   and    longlived.    (Sloka 18,  Chapter  31,  Vana  Parva). (2)  Once  Lomasa  entered  the  court  of  Indra  and  spoke to  Indra  about  Arjuna  sitting  sharing  a  half  of  his    seat before  him.   (Sloka  1,  Chapter  47,  Vana  Parva). (3)  Lomasa  returned  to  Kamyakavana  from    the   court of  Indra  and  gave  Yudhisdiira  the  messages  from  Indra and  Arjuna.  (Sloka  33,  Chapter  47,  Vana  Parva) . (4)  He  prophesied  to  Arjuna  that  he  would  get    divine weapons  from  Siva.  (Sloka  10,  Chapter  91,  Vana  Parva). (5)  Lomas'a  consoled  Yudhisthira  when  he  came  to  the LOMASA  II 458 MADHAVA  II forests  in  exile  leaving  all  his  happy  surroundings  in  the country.  (Sloka  17,  Chapter  94,  Vana  Parva). (6)  He    told   Dharmaputra    the    story     of    Agastya. (Chapter  96,  Vana  Parva) . (7)  Lomas'a     told    Dharmaputra    the     stories    of    Sri Rama  and  Parasurama.    (Sloka  40,  Chapter  99,    Vana Parva). (8)  Asuras  defeated  all  the  Devas  and  the    latter  were perplexed.    It   was   Lomasa    who  then  advised  them  to make  weapons   out   of  the   bones   of  the  sage  Dadhica. (Chapter  100,  Vana  Parva). (9)  Lomasa    mentioned    to   the  Devas    a   trick   to  kill Vrtrasura.  (Chapter  101,  Vana  Parva). (10)  The  story  of  Bhaglratha,  the  episode  of  Rsyasniga etc.  were    all    told   by  Lomasa.  (Chapters  103  to    113, Vana  Parva) . (11)  Lomasa  told  Yudhisthira  the  story  of  the  Yaga   of King  Gaya,  the  story  of  the  river  Payosni,    the  glory  of the  mountain  of  Vaidurya  and  the  river  Narmada,   and the  story    of  Cyavana    the  great   sage.    (Chapter  121, Vana  Parva). (12)  He    told     the    Pandavas   the  story  of  Mandhata. (Chapter  126,  Vana  Parva). (13)  Lomas'a  told  Yudhisthira  the  story  of  Somaka  and Jantu.  (Chapter  127,  Vana  Parva). (14)  He  praised  the  glory  of  the    holy   place   Yamuna- tirtha,    known   as   Plaksaprasravana   also,    near  Kuru- ksetra.  Chapter  129,  Vana  Parva). (15)  It  was  Lomas'a  who  told  the  story  of  the   emperor Sibi  who   gave  his  own   flesh    to  protect  a  dove  which went  to  him  for  refuge.  (Chapter  130,  Vana  Parva). (16)  Lomasa  told  the  story  of  the  sage  Astavakra  to  the Pandavas.    (Chapter  133,  Vana  Parva) . (17)  He  described  the  story  of  Yavakrlta  and  Medhavi to  the  Pandavas.  (Chapter  135,  Vana  Parva) . (18)  Dharmaputra  heard    the    stories   of  Bharadvaja, Raibhya,     Arvavasu    and    Paravasu     from      Lomasa. (Chapter  137,  Vana  Parva). (19)  Lomas'a   told    Dharmaputra*  the  story  of  Naraka- sura  and  the  incarnation  of  Visnu  as  Varaha.  (Chapter 142,  Vana  Parva). (20)  Lomasa  visited  Bhisma  lying  on  his  bed  of  arrows. (Sand  Parva). (21 )  LomaSa  praised  the  glory  of  giving  rice  as  charity, (Sloka  10,  Chapter  67,  Anusasana  Parva). (22)  Loma:'awasa   sage  from    the    north.    (Sloka  46, Chapter  165,  Vana  Parva). (23)  Lomasa  relieved   many    nymphs    like    Pramohim from  their  curses.    (See  under  Pramohini) . LOMASA  II.     A  cat.   (See  under  Dindika) . LOPAMUDRA.     Wife  of  Agastya.  '(For  details  see  under Agastya). LUSA.     A  Rgvedic  hermit.  It  is    mentioned  in    Rgveda thai  Lusa  and  Kutsa  were  rivals   to  win    the   mercy  of Indra. Once  Lusa  and  Kutsa  invited  Indra  at  the    same   time. But  Indra  refused  Lu£a  and  put  him    in    prison.    Even from  the  prison  Lus"a    prayed   to  Indra    to     visit    him. (Rgveda,  Mandala    10,     Anuvaka    88,    Sukta    5;  Jai- miniya  Brahmana  1.128). M MA.     This  letter    has    the    following    three     meanings-- Prosperity, honour  and  mother.  (Agni  Purana,  Chapter 348). MACAKRUTA.    A   sacred    place    on     the  border  of Kuruksetra.  A  Yaksa  of  name  Macakruta  keeps  guard over  this  place.  If  one  bows  down  before  this  Yaksa one  will  have  to  his  credit  the  benefit  of  a  thousand Godanas  (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  Manasaputras  (spiritual  sons) of  Brahma.  Matsya  Puraiia  states  that  Mada  was  born of  the  Pride  of  Brahma. MADADHARA.  A  mountain.  Bhimasena,  while  on  his victory  march  to  the  east  conquered  this  mountain. (Sloka  9,  Chapter  30,  Sabha  Parva). MADALASAl.  A  Vidyadharl.  She  was  married  to  a Vidyadhara  named  Campaka.  (See  under  Campaka) . MADALASA  II,  Wife  of  Rtadhvaja,  King  of  Kasl. Once  a  demon  named  Patalaketu  carried  away Madalasa  and  Rtadhvaja  took  her  back  after  defeating Patalaketu  in  a  fight.  Alarka  was  the  son  of  this  couple. MADANAMALA.  A  celebrated  prostitute  of  the  city  of Pratisthana.  Narasirhha,  King  of  Pratisthana,  did  not surrender  himself  to  Vikramaditya,  emperor  of Patallputra.  The  resourceful  Vikramaditya  went  to Pratisthana  and  caught  hold  of  the  prostitute  Madana- mala  first  and  then  through  her  subdued  the  King Narasirhha.  After  that  Vikramaditya  took  Madana- mala  to  his  place  and  made  her  stay  there.  (Taranga 4,  Ratnaprabhalambaka,  Kathasaritsagara). MADANAMANCUKA.  A  heroine  of  'Vatsarajacarita'. Her  mother  was  a  nymph  in  her  previous  birth.  By  a curse  of  Devendra  she  was  born  on  earth  as  Kalingasena 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  Kalingasena.  Knowing  that  Kalirigasena  was in  love  with  Udayana  the  Gandharva  followed  her  in the  garb  of  the  King  Udayana  and  at  last  they  were married.  Kalingasena  soon  delivered  Madaiiaman- cuka,  an  incarnation  of  Ratidevi.  When  she  grew  up she  married  Naravahanadatta,  son  of  Udayana. (Madanamancukalambaka,  Kathasaritsagara,  Taranga 8). MADANAVEGA.  A  Gandharva.  (See  under  Madana- mancuka) . MADANIKA.  A  nymph,  a  daughter  of  Menaka.  A demon  named  Vidyudrupa  married  her.  But  Kandhara of  the  family  of  Garuda  killed  Vidyudrupa  and  took Madanika  for  himself.  They  got  a  child  named Tarksl.  (Markandeya  Purana,  Chapter  2). MADAYANTl.  Wife  of  King  Kalmasapada.  He  was known  as  Mitrasaha  and  Saudasa  also.  When  Kalma- sapada lay  cursed  Vasistha  begot  a  child  of  MadayantI named  Asmaka.  MadayantI  gave  her  ear-rings  to  the sage  Uttanka.  (For  details  see  under  Uttanka  and Kalmasapada). MADHAVA  I.  A  synonym  of  Sri  Krsna.  Because Sri  Krsna  could  be  properly  understood  by  Manana, Dhyana  and  Yoga  he  got  the  name  Madhava.  (Sloka 4,  Chapter  7,  Udyoga  Parva) . MADHAVA  II.  Son  of  Vikrama,  King  of  Taladhvaja. The  Kriya  Khanda  of  Padma  Purana  gives  the  follow- ing story  about  him. Madhava  desired  to  marry  a  beautiful  and  good-natur- ed Ksatriya  girl  named  Candrakala.  She  was  not MADHAVA  III 459 MADHUVILA prepared  for  that  and  she  informed  Madhava  thus  : "There  is  a  princess  in  the  island  of  Plaksa  named Sulocana.  She  is  far  more  beautiful  than  myself  and is  'fit  to  be  your  consort.  Do  try  to  get  her." Madhava  accepted  the  advice  of  Candrakala  and started  for  the  island  of  Plaksa  with  a  servant  of  his named  Pracesta.  The  news  that  welcomed  him  when  he reached  the  island  was  that  the  marriage  of  Sulocana had  been  fixed  with  one  Vidyadhara.  Undaunted Madhava  sent  a  love-letter  to  the  princess  mentioning his  arrival  in  the  city,  seeking  her  hand  in  marriage. In  reply  to  that  Sulocana  wrote  that  if  Madhava  appear- ed on  the  marriage-dais  in  time  she  would  accept  him  as her  husband. The  marriage  day  arrived  and  Madhava  waited  for  the time  of  the  function.  But  when  the  auspicious  hour came  Madhava  was  asleep.  Pracesta,  his  servant,  took advantage  of  the  opportunity  and  carried  away  Sulo- cana. But  Sulocana  was  determined  to  marry  only Madhava  and  she  escaped  from  the  custody  of  Pracesta and  reached  the  palace  of  a  King  called  Susena  and stayed  there  as  a  servant  wearing  the  robes  of  a  male, calling  himself  Viravara. Viravara,  i  e  Sulocana  in  disguise,  saved  Vidyadhara and  Pracesta  from  committing  suicide.  At  that  time Madhava  also  in  despair  was  about  to  commit  suicide when  Sulocana  appeared  before  him  in  time  and  stopped him  from  doing  it.  Sulocana  then  told  him  all  that  had happened  and  they  were  happily  united  as  husband  and wife. MADHAVA  III.  A  son  born  to  Yadu  of  his  Naga  wife Dhumravarna.  The  renowned  Yadava  dynasty  was established  by  this  Yadu  and  his  son  Madhava. (Harivamga) . MADHAVA  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  Gita.  Madhava  did  so  and  the  goat got  salvation.  (Uttara  Khanda,  Padma  Purana). MADHAVl  I.  Daughter  of  King  Yayati.  A  lady  recluse she  always  wore  deer-hide  as  her  garment  and  went  on observing  a  Vrata  called  Mrgavrata :  Yayati  gave  this daughter  in  marriage  to  Galava.  (Sloka  12,  Chapter  145, Udyoga  Parva).  Madhavi  bore  a  son  named  Vasuman alias  Vasumanas  to  Haryasva,  King  of  Ayodhya.  She  got of  Divodasa,  King  of  Kasi,  another  son  named  Pratar- dana;  of  the  King  of  Usinara  she  got  a  son  named  Sibi. Besides  these  she  got  a  son  named  Astaka  of  Visvamitra. (See  under  Galava).  When  the  accrued  merit  of  Yayati was  exhausted  and  he  fell  down  from  heaven  Madhavi consented  to  part  with  half  of  her  stock  of  merit  to Yayati.  (See  under  Yayati) . MADHAVI  II.  A  follower  of  Subrahmanya.  (Sloka  7, Chapter  46,  Salya  Parva). MADHU  I.  One  of  the  Asuras  born  from  the  ear-wax  of Mahavisnu.  The  other  was  named  Kaifabha.  (For details  see  under  KAITABHA) . MADHU  II.  Once  there  lived  in  a  forest-garden on  the  shores  of  the  Yamuna  an  Asura  of  name. Madhu.  Satrughna  killed  this  Madhu  and  established there  a  city  called  Mathurapurl.  (Uttara  Kanda, Kamba  Ramiyana).  While  Indrajit,  son  of  Ravana, was  performing  penance  Madhu  carried  away  a  demon- ess named  Kumbhlnasi  and  there  ensued  a  fisrht  on  that account  between  Madhu  and  Ravana    in  which  Madhu was  killed. MADHU  III.  A  king  who  used  to  sit  in  the  court  of  Yama and  worship  him.  (Sloka  16,  Chapter  8,  Sabha  Parva). MADHUCCHANDAS.  A  sage  who  observed  correctly the  ASrama  of  Vanaprastha.  He  was  one  of  the  Brahma- vadi  sons  of  Visvamitra.  (Sloka.  50,  Chapter  4,  Anu- sasana  Parva).  Visvamitra  had  a  hundred  sons  like Madhucchandas.  (10th  Skandha,  Bhagavata).  The  first Sukta  of  Rgveda  was  written  by  this  sage. MADHUKAITABHA(S) .  Two  Asuras  named  Madhu  and Kaitabha.  ( See  under  KAITABHA ) . MADHUKUMBHA.  A  follower  of  Subrahmanya.  (Sloka 19,  Chapter  46,  Salya  Parva) . MADHULIKA.  A  follower  of  Subrahmanya.  (Sloka  19, Chapter  46,  Salya  Parva) . MADHUMAN.  A  place  of  habitation  of  ancient  India. (Sloka  53,  Chapter  9,  Bhisma  Parva). MADHUPARKA.  One  of  the  children  of  Garuda.  (Sloka 14,  Chapter  11,  Udyoga  Parva). MADHURA.  A  soldier  of  Subrahmanya.  (Sloka  71, Chapter  45,  Salya  Parva). MADHURASVARA.  A  celestial  maiden.  She  once  con- ducted a  dance  performance  in  honour  of  Arjuna.  ( Sloka 30,  Chapter  43,  Vana  Parva) . MADHUSAKTA.  An  Asura.  During  the  time  of  the  em- peror Prthu,  the  earth  was  turned  into  a  cow  and  people milked  from  her  the  things  they  wanted.  Madhujakta was  the  person  who  did  the  milking  for  the  Asuras. MADHUSRAVA.  A  sacred  place  in  Kuruksetra,  situated near  another  holy  place  called  Prthudaka.  If  one bathes  in  a  pond  there  one  will  have  to  his  credit  the benefit  of  making  a  thousand  Godanas.  (Sloka  15, Chapter  83,  Vana  Parva) . MADHUStJDANA.  Another  name  for  Sri  Krsna.  Because he  killed  an  Asura  named  Madhu  he  was  called Madhusudana.  (Sloka  16,  Chapter  207,  Vana  Parva). MADHUSYANDA.  A  sage  who  was  the  son  of  Visva- mitra. (Sarga  62,  Bala  Kanda,  Valmiki  Ramayana). MADHUVANA.  A  forest-garden  owned  by  the  great  mon- key-King Sugriva.  After  finding  out  the  whereabouts of  Slta,  Hanuman  and  Angada  accompanied  by  other monkeys  entered  this  garden  and  drank  honey  to  their heart's  content.  ( Chapter  282.  Vana  Parva  and  Sundara Kanda,  Valmiki  Ramayana) . MADHUVARNA.  A  soldier  of  Subrahmanya.  (Sloka  72, Chapter  42,  Salya  Parva). MADHU  VAT  I.  A  sacred  place  on  the  border  of  Kuru- ksetra. If  one  bathes  in  a  sacred  pond  there  and  wor- ships the  Manes  one  will  have  to  one's  credit  the  benefit of  making  a  thousand  Godanas  ( giving  away  cows  in charity) .  (Sloka  94,  Chapter  83,  Vana  Parva) . MADHUVIDYA.  A  special  mystical  lore  of  the  Devas.  This was  imparted  to  the  sage  Dadhyan  by  Indra.  (See under  DADHYA&). MADHUVILA  (MADHUBILA) .  A   river  which  flows  in the  neighbourhood    of   Kardamila   ksetra.  This   river  has another  name   Samanga.     This    is    a   very   sacred  tirtha. Indra    who   became     a     Brahmahatya-sinner     by   killing Vrtrasura    was  absolved  of  his   sins   by   taking  a  bath  in this  river.  Astavakra,    the  sage  with   eight    bends    in   his body,  got   himself  perfect   by  taking    a   bath  in  this    river obeying  the  orders  of  his  father  Kahodaka.    (Chapter  135, Vana  Parva) . MADIRA 460 MAGADHAS MADIRA.  WifeofVasudeva,  father  of  Sri  Krsna.  Vasu- deva  had  seven  wives  named  RohinI,  Bhadramaninl, Madira,  Ila,  Rocana,  Pauravi  and  Devaki  (9th  Skandha, Bhagavata) .  Of  these  Devaki,  Rohim,  and  Bhadra abandoned  their  lives  by  jumping  into  the  funeral  pyre ofVasudcva.  (Sloka  18,  Chapter  7,  Mausala  Parva) . MADIRAKSA  (MADIRASVA)  I.  A  brother  of  Virata, King  of  Matsya.  When  the  Kauravas  made  Trigarta carry  away  the  cattle  of  Virata  it  was  Madiraksa  who faced  Trigarta  in  a  fight.  A  great  fight  ensued  between Trigarta  and  Madiraksa.  He  had  shone  as  one  of  the chieftains  of  the  army  of  King  Virata.  He  was  a  very charitable  man  well-versed  in  Dhanurveda  (archery) . He  was  killed  in  the  big  battle  by  Dronacarya.  Chap- ters 31,  33,  82  Virata  Parva;  171,  Udyoga  Parva  and  9, Karna  Parva). MADIRAKSA  II  (MADIRASVA).  A  king  of  the  dynasty of  Iksvaku.  He  was  the  son  of  King  Dasasva.  Madirasva was  a  saintly  king  well-versed  in  archery.  He  was  a  very righteous  person  also.  (27-8,  AnuSasana  Parva). Madirasva  had  a  son  named  Dyutiman  and  a  daughter named  Sumadhya.  (2,  8,  Anus"asana  Parva.)  After  giving Sumadhya  in  marriage  to  a  sage  named  Hiranyahasta Madirasva  attained  Svarga.  (226:  34  Santi  Parva,  and 137  :  24  Anusasana  Parva). MADOTKATA  A  ferocious  lion  mentioned  in  Panca- tantra  (See  under  Pancatantra) . MADRA.  One  of  the  ten  wives  of  Atrimaharsi.  Atri  got of  Madra  a  son  named  Soma.  (Brahmanda  Purana) . MADRA  (M).  An  ancient  place  of  habitation  in  Bharata. This  is  situated  near  the  river  Jhelum.  Madri, the  wife  of  Pandu  was  a  princess  of  this  place.  Bhisma went  to  Madra  and  brought  Madri  for  Pandu.  (Chapter 112,  Adi  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". Asvapati,  father  of  Savitrl,  was  a  king  of  Madra.  Karna condemned  Madra  and  Vahika  as  countries  which  had fallen  low  in  virtue.  (Chapter  44,  Karna  Parva) . MADRAKA  I.  A  Ksatriya  king  of  ancient  Bharata.  He was  born  of  the  partial  spirit  of  the  demon  Krodhavasa. Sloka  59,  Chapter  67,  Adi  Parva) . MADRAKA  II.  Soldiers  of  the  country   of  Madra   were called  Madrakas.  Madrakas   were  included  in  the  Kau- rava  army.     (Sloka  7,  Chapter  51,  Bhisma  Parva). MADRAKALAJsIGA.  A    place   of  habitation   of  ancient India.  (Sloka  42,  Chapter  9,  Bhisma  Parva). MADRAVATl  I.  Wife  of  Pariksit,  son  of  Abhimanyu.  She was  the   mother    of  Janamejaya.     (Sloka   85,    Chapter 95,  Adi  Parva). MADRAVATl    II.    Another    name   for   Madri,   wife   of Pandu.    (Sloka  56,  Chapter  52,  Sabha.  Parva). MADREYAJA&GALA.  A   place  of  habitation  of  ancient India.  (Sloka  39,  Chapter  9,  Bhisma  Parva). MADRI.  Madri  who  was  the  second  wife  of  Pandu  was a  daughter  of  the  King  of  Madra.  She  was  the  sister of  Salya.  Nakula  and  Sahadeva  took  birth  from  Madri. Pandu  expired  when  he  embraced  his  wife  Madri.  It was  because  of  a  curse  of  the  hermit  Kindama.  Madri ended  her  life  in  the  pyre  with  her  husband.  (For  fur- ther details  see  under  the  word  PAl^DU) . MADYA.  Wine.  There  is  a  story  in  the  seventh  Skandha of  Devi  Bhagavata  showing  how  Madya  happened  to  be an  intoxicant.  Once  Indra  sent  out  the  Asvinidevas from  Devaloka  and  banned  wine  to  them.  They  took refuge  in  Cyavana  a  great  sage.  Cyavana  conducted  a special  Yaga  and  invited  the  AsVinidevas  to  partake  of the  Yajnarhsa.  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  Kutampuli,  and  sweet  toddy  of palm  tree  were  not  considered  alcohol.  Sura  (liquor) chiefly  meant  Paisti  (liquor  made  out  of  rice  paste). Drinking  of  Sura  was  banned  to  the  three  castes,  Brah- mana,  Ksatriya  and  Vaisya.  If  they  drank  Sura  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  Sura  one  should  wear  dress  made  of  animal hair.  Even  if  one  drinks  water  in  a  pot  in  which  Sura was  taken,  one  should  observe  Vrata  for  seven  days. (Chapter  173,  Agni  Purana). MAGA  (S) .  The  brahmins  residing  in  the  island  of  Saka are  generally  called  Magas.  The  Brahmaparva  of  Bhavi- sya  Purana  and  the  Samba  Purana  speak  about  the Magas  thus  : Samba,  son  of  Krsna,  did  severe  penance  to  please  Surya- deva  and  pleased  with  the  unwavering  devotion  of Samba,  Surya  gave  him  a  luminous  replica  of  himself for  worship.  Samba  constructed  a  beautiful  temple  by the  side  of  the  Candrabhaga  river  and  installed  the  idol there.  He  then  brought  from  Sakadvlpa  the  brahmins called  Magas  for  conducting  the  ceremonies  of  the  tem- ple. All  the  eighteen  families  of  Maga  brahmins  came and  stayed  near  the  temple  at  the  request  of  Samba. MAGADHA.  A  famous  city  of  ancient  India.  Its  present name  is  Rajagrha.  The  Puranas  mention  many  great Kings  who  had  ruled  Magadha.  Brhadratha  was  once King  of  Magadha.  (Sloka  30,  Chapter  63,  Adi  Parva) Jayatsena  one  of  the  Kalakeyas  was  once  the  King  of Magadha.  (Sloka  48,  Chapter  67,  Adi  Parva) .  Pandu father  of  the  Pandavas  once  attacked  Magadha  and Dirgha  the  then  King  of  Magadha  was  killed  by  Pandu. (Chapter  112,  Adi  Parva).  While  Brhadratha  was  ruling Magadha  he  passed  an  order  that  each  and  every  house should  worship  the  demoness  Jara  as  a  house-goddess. (Sloka  10,  Chapter  13,  Sabha  Parva).  During  the  time of  the  Mahabharata  Jarasandha  was  the  King  of Magadha.  Sri  Krsna  made  Bhimasena  kill  Jarasandha. After  his  death  Sri  Krsna  made  Sahadeva  brother  of Jarasandha  the  King  of  Magadha.  (Sloka  43,  Chapter 24,  Sabha  Parva) .  Bhimasena  conquered  '  this  country during  his  victory  march.  The  people  of  Magadha offered  gifts  to  Yudhisthira  at  his  Rajasuya.  (Sloka  18, Chapter  52,  Sabha  Parva).  The  King  of  Magadha  and the  people  there  fought  on  the  side  of  the  Pandavas  in the  great  battle.  (Sloka  2,  Chapter  53,  Udyoga  Parva) . MAGADHAS.  A  particular  tribe  <  f  people.  If  the  work of  Sutas  was  to  drive  chariots  and  the  work  of  Pulkasas to  hunt,  the  work  of  the  Magadhas  was  that  of  an adulator.  (Chapter  151,  Agni  Purana).  This  work  of a  flatterer  was  given  to  them  by  Brahma.  When  the MAGADHI emperor  Prthu  was  born,  Brahma  conducted  a  Yaga. On  the  day  of  sutya  at  the  place  of  Somabhisava  of  the Yaga  a  very  intelligent  Suta  was  born.  At  the  same  yaga a  Magadha  also  was  born.  He  was  a  great  scholar.  Then the  sages  told  Magadha  and  Suta  thus:  "Praise  this  king Prthu,  who  is  the  valorous  son  of  Vena.  Praising  is  the fittest  work  suited  to  you  both.  Prthu  deserves  praise." Then  the  Suta-Magadhas  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  possess- ing in  future.  The  king  was  pleased  to  hear  that.  Suta- Magadhas  started  singing  eulogistic  songs  based  on  the qualities  and  exploits  of  a  Prthu  to  be.  Prthu  then appointed  Suta  as  his  charioteer  and  Magadha  as  his adulator.  From  then  onwards  the  Suta  family  became charioteers  and  the  Magadha  family  flatterers.  (Chap- ters 13 — 70  Ariisa  1,  Visnu  Purana). MAGADHI.  A  river  which  flows  through  the  middle of  five  mountains.  (Sarga  32,  Bala  Kanda,  Valmlki Ramayana) . MAGHA  I.  A  sacred  place.  If  one  visits  this  place  one would  get  the  benefit  of  performing  the  yajnas  like  Agni- stoma  and  Atiratra.  (Sloka  51,  Chapter  84-,  Vana Parva) . MAGHA  II.  One  of  the  twentyseven  constellations.  The importance  of  this  constellation  is  mentioned  in  the Mahabharata  in  several  places. (i)  When  the  planet  Kuja  (Mars),  during  its  retrograde motion,  comes  near  the  constellation  of  Magha  many unhappy  incidents  occur  in  the  world.  (Sloka  14, Chapter  3,  Bhisma  Parva) . (ii)  If  Candra  stays  near  Magha  it  is  an  ill  omen. (Sloka 2,  Chapter  17,  Bhisma  Parva). (iii)  If  one  gives  away  land  in  charity  on  the  day  of Magha  one  will  be  rich  in  children  and  cattle.  (Sloka 12,  Chapter  64,  Anusasana  Parva). (iv)  If  one  gives  pudding  to  the  poor  on  the  day  of Magha  which  comes  in  the  black  half  of  the  month of  Tula  (October)  the  Manes  will  be  pleased.  (Sloka 7,  Chapter  88,  Anusasana  Parva). (v)  If  one  worships  the  Manes  on  the  day  of  Magha sitting  in  the  shade  of  an  elephant,  the  manes  will  be satisfied.  (Sloka  8,  Chapter  88,  Anufasana  Parva) . (vi)  If  one  conducts  the  obsequial  rites  and  acts  of charity  on  the  day  of  Magha  one  would  become  the most  excellent  member  of  the  family.  (Sloka  5.  Chapter 89,  Anusasana  Parva). MAGHA.     A  Sanskrit  poet  who  lived  in  the  7th  Century A.D.    The    only   work  of  his  which  has  come  to  light  is Sisupalavadha  known  popularly  as  Magha. Upama    Kalidasasya Bharaverarthagauravam  / Dandinah  padalalityarh Maghe  sanli  trayo  gunah  // This  is  a  very  famous  verse  meaning  thus  :  "The  simile of  Kalidasa,  the  depth  of  meaning  of  the  words  of Bharavi  and  the  simplicity  of  language  ofDandin  are  all present  in  Magha".  This  indicates  how  great  a  poet Magha  was. From  the  last  part  of  this  Kavya  it  can  be  surmised that  Magha  was  the  son  of  Dattaka  and  grandson  of Suprabhadeva.  Suprabhadeva  was  the  minister  of  a  King 461  MAHADHRTl called  Dharmadeva.  Magha  was  born  in  Gujarat.  A literary  critic  named  Jacobi  fixes  the  period  of  Magha as  the  6th  century  A.D.  while  others  fix  it  as  the  8th century  A.D.  Magha  has  made  references  to  the  drama 'Nagananda'  written  by  Harsa.  Harsa  was  a  King during  the  period  606  to  649  and  that  is  why  the period  of  Magha  is  fixed  after  that  period. MAGHA.  A  month  (February) .  This  is  so  called  be- cause it  is  closely  associated  with  the  constellation Magha.  This  month  is  between  the  months  of  Pausa  and Phalguna.  'Mahabharata  makes  some  statements  about the  importance  of  the  month  of  Magha. (i)  He  who  bathes  at  Prayaga  during  this  month  will be  free  from  all  sins.  (Sloka  37,  Chapter  25,  Anusasana Parva). (ii )  He  who  gives  gingelly  as  gift  to  Brahmins  during this  month  will  never  go  to  hell.  (Sloka  8,  Chapter  66, AnuSasana  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.  (Sloka  31,  Chapter  106,  Anusasana  Parva). (iv)  If  one  worships  Sri  Krsna  fasting  on  the  Dvadasi day  of  Magha  one  will  get  the  benefit  of  conducting  a Rajasuya  yajna.  (Sloka  5,  Chapter  109,  Anusasana Parva). (v)  Bhisma  expressed  his  desire  to  Krsna  to  end  his life  on  the  astami  day  falling  in  the  bright  fortnight of  the  month  of  Magha.  (Anusasana  Parva,  Chapter 167,_Sloka28). MAHABAHU.  One  of  the  hundred  sons  of  Dhrtarastra. Bhimasena  killed  him  in  the  Bharata  Yuddha.  (M.B. Drona  Parva,  Chapter  157,  Verse  19). MAHABALA  I.  Minister  of  Srldatta.  (See  under  the word  Srldatta). MAHABALA  II.  A  follower  of  Lord  Subrahmanya. (M.B.  Salya  Parva,  Chapter  45,  Verse  71). MAHABALI.     See  under  the  word  Bali. MAHABHAUMA.  Son  of  Ariha,  a  King  of  the  Puru dynasty.  He  had  a  son  Ayutanayl  by  his  wife  Suyajna. (M.B.  Adi  Parva,  Chapter  95,  Verse  19). MAHABHAYA.  A  Raksasa.  He  was  born  to  Adharma by  his  wife  Nirrti.  Miihabhaya  had  two  brothers  named Bhaya  and  Mrtyu.  (M.B.  Adi  Parva,  Chapter  66, Verse  54). MAHABHISAK.  A  King  of  the  Iksvaku  dynasty.  He  had another  name  Santanu.  (For  further  details  see  under Santanu) . MAHABHOJA.  A  Yadava  King.  (Bhagavata,  9th Skandha). MAHACODA.  A  woman  follower  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  5) . MAHADANA.  There  are  sixteen  Mahadanas  or  "Great gifts".  They  are  :  (1)  Tulapurusadana,  (2)  Hiranya- garbha  dana,  (3)  Brahmanda  dana,  (4)  Kalpakavrksa- dana,  (5)  Gosahasradana,  (6)  Hiranyakamadhenu- dana,  (7)  HiranyasVa  dana,  (8)  Hiranyasvaratha dana,  (9)  Hemahastiratha  dana,  (10)  Pancalangalaka- dana  (11)  Dharadana,  (12)  Visvacakradana  (13) Kalpalata  dana,  (14)  Saptasagaraka  dana,  (15)  Ratna- dhenu  dana,  (16)  Mahaputaghata  dana.  (Agni  Purana, Chapter  2 10). MAHADEVA.     Siva.  (See  under  Siva). MAHADHRTL  A  King  of  the  Solar  dynasty.  Bhaga- vata, 9th  Skandha). MAHADYUT1  I 462 MAHAMERU MAHADYUT1.  I.     A  King  in  ancient  India.  (M.B.   Adi Parva,  Chapter    1,  Verse  232) . MAHADYUTI   II.     One  of  the  sons  of  the  Yaksa    Mani- bhadra  by  PunyajanT. MAHAGA&GA.  A  holy  place.  Mahabharata,  Anusasana Parva,  Chapter  25,  Verse  22  says  thai  abstaining  from food  for  a  fortnight  after  a  bath  in  this  place  will  secure admission  to  Svargaloka. M. MlAGAURl.  A  prominent  river  in  India.  (Maha- bharata, Bhisina  Parva,  Chapter  9,  Verse  33) . MAHAGOYA.  A  river  (Nada)  celebrated  in  the  Puranas. It  is  also  known  as  ''Sonabhadra"  and  Mahaiona.  It  is after  crossing  this  river  that  Krsna,  Bhlma  and  Arjuna entered  Magadha,  the  capital  of  Jarasandha.  (M.B. Sabha  Parva,  Chapter  20,  Verse  27) . MAHAHANU.     A   naga   born    in  the  family  of  Taksaka. In  Mahabharata,  Adi  Parva,  Chapter  57,   Verse  10,  we read  that  this  naga  was  burnt  to  death  in  Janamejaya's 'Sarpasatra'. MAHAHANUS.     One  of  the  sons  of  Vasiidcva  by  Rohim. ( Matsya  Purana) . MAHAHAYA.     A  King  of  the  Yayati    dynasty.    (Bhaga- vata,  9th  Skandha). MAHAHRADA.  A  holy  place.  One  who  takes  a  bath here  will  never  be  in  misfortune.  M.B.  Anugasana Parva,  Chapter  25,  Verse  48  says  that  one  who  takes bath  here  and  spends  a  month  fasting  with  a  pure  heart will  attain  salvation. MAHAjANU.     A     Brahmana.    When    Pramadvara    lay bitten  by  a  serpent,  this  Brahmana  came  near  her   with tearful  eyes.   ( See  under  Pramadvara) . MAHAJAVA.      A     woman    follower    of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  22). MAHAjAYA.     One  of  the    two    Parsadas   presented    to Subrahmanya  by  Vasuki,  the    King  of    serpents.     The other   one   was  Jaya.     (M.B.  Salya  Parva.  Chapter  45, Verse  52) . MAHAJVALA.  A  hell.  (See  under  Kala  I). MAHAKADAMBA.  A  tree  standing  on  the  tall  peak of  Supar£va  mountain.  The  Puranas  declare  that  five big  rivers  take  their  sources  from  the  hollow  trunk  of this  big  tree.  These  rivers  fall  on  the  top  of  Suparsva mountain  and  flow  through  the  western  side  of  Ilavrta. 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  Devi  who  lives  in  this  sacred  place is  called  "Dharesvari".  (Devi  Bhagavata,  8lh Skandha) . MAHAKALA  I.  A  Siva  parsada.  Mahabharata,  Sabha Parva,  Chapter  10,  Verse  34  mentions  that  Siva  Parsa- das known  as  Mahakalas  flourished  in  the  assembly  of Kubera. MAHAKALA  II.  A  sacred  place  situated  in  the  Sipra river  valley  in  Ujjain.  The  Sivalinga  installed  in  this place  is  called  "Mahakala."  Mahabharata,  Vana  Parva, Chapter  82,  Verse  49  says  that  those  who  take  a  bath in  the  Kotitirtha  at  this  place,  get  the  same  effect  as that  of  an  Ar'vamedha  yaga. MAHAKAPALA  I.  A  minister  of  the  Raksasa  Dusaria. (Valmlki  Ramayana,  Aranya  Kanda,  23rd  Sarga) . MAHAKAPALA  II.     A    Raksasa   who    attacked    Rama and  Laksmana  at  Pancavati.     In   Valmlki    Ramayana, Aranya  Kanda,    26th    Sarga  we  read  that  when  Rama and  Laksmana  fought  with  Khara,  Dusana  and  TriSiras there  were  three  terrible  Raksasas  named    Mahakapala, Sthulaksa  and  Pramathin. MAHAKARIVI  I.      A    wicked    minister    of    Ambubica, King    of  Magadha.    There   is    a    reference  to  him  in Mahabharata,  Adi    Parva,  Chapter  203,  Verse  19. MAHAKARiyl    II.     A    woman    follower   of    Lord    Su- brahmanya. (M.B.  Salya  Parva,  Chapter  263  Verse,  26). MAHAKASA,     A  particular  subcontinent    in     the    Saka island.  _  (M.B.     Bhlsma    Parva,  Chapter  1 1,  Verse  25) . MAHAKAYA.     A  woman  follower  of  Lord  Subrahmanya (M.B.  Salya J'arva,  Chapter  46,   Verse,    24). MAHAKRAUNCA.     A  montain  in    the   Kraunca  island (M.B.  Bhlsma  Parva,  Chapter  12,  Verse  7). MAHALAYA.      A    holy     place.     Mahabharata,     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. MAHAMALl.  A  Raksasa  hero  of  Ravana's  army.  He was  killed  in  the  battle  at  Pancavati  between  Rama  and Laksmana  on  one  side  and  Khara,  Dusaria  and  Trisiras on  the  other,  over  the  affair  of  Surpanakha.  Mahamall appeared  on  the  scene  as  a  commander  of  Khara's army.  (Valmiki  Ramayana.  Aranya  Kanda,  26th Sarga) . MAHAMANAS.  Grandson  of  Janamejaya,  a  King  of the  Ahga  dynasty.  Mahasala  was  the  son  of  Janamejaya and  Mahamanas  was  the  son  of  Mahasala.  Uslnara was  the  son  of  Mahamanas.  (Agni  Purana,  Chapter 277). MAHAMATI.  The  seventh  son  of  the  sage  Aiigiras. There  is  a  reference  to  him  in  Mahabharata,  Vana Parva,  Chapter  218,  Verse  7. MAHAMERU.  The  golden  coloured  peak  of  Himavan. The  seat  of  Lord  Siva,  according  to  the  Puranas. 1)  General  features.  Mahameru  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 Mahameru  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.  Adi Parva,  Chapter  17). Saptarsis  like  Vasistha  rise  and  fall  on  Mahameru. Maha  Visnu  and  Brahma  have  their  places  in  Maha- meru. Visnu's  place  is  in  the  east.  There  is  a  special place  there  for  the  residence  of  Maharsis.  Those  who go  to  Mahameru  never  return.  The  Sun  and  Moon  go round  Mahameru  everyday.  (M.B.  Vana  Parva, Chapter  163). There  are  twenty  mountains  surrounding  Mahameru . On  the  eastern  side  there  are  two  mountains,  Jara  and Devakuta.  On  the  western  side  there  are  two  mountains, Pavamana  and  Pariyatra.  On  the  southern  side  are  the two  mountains,  Kailasa  and  Karavira  and  on  the  north- ern side,  the  two  mountains,  Trisriiga  and  Makaragiri. Thus  Mahameru  shines  like  the  sun  in  the  midst  of eight  mountains.  In  the  middle  of  Mahameru  is  situat- ed Brahmaloka,  the  abode  of  Brahma  in  a  square extending  over  10,000  yojanas.  This  region  is  of  inex- pressible splendour.  At  eight  places  around  this Brahmapurl,  are  situated  the  eight  posts  or  abodes  of the  Astadikpalas,  each  of  the  abodes  being  25000 yojanas  in  extent.  Thus  there  are  nine  Purls  or  Cities MAHAMUKHA 463 MAHARAUDRA on  the  top  of  Mahameru.  They  are: —  (1)  Brahma's Manovati  in  the  centre.  (2)  Due  east  of  it,  Indra's Amaravatl.  (13)  In  the  south-east  corner,  Agni's Tejovatl.  (4)  On  the  southern  side;  Yama's  Sarhyamani. (5)  In    the    south    west    corner,    Nirrti's  Krsnanjana, (6)  On  the  western    side,    Varuna's  Sraddhavati.    (7) In  the  north-west  corner,  Vayu's  Gandhavati.    (8)    On the  northern  side,  Kubcra's  Mahodaya.(9)  In  the  north cast    corner,     Isan'as     Yasovatl.       (Devi     Bhagavata, 8th  Skandha) .  2 )  Mahameru  and  Laiika.  Ravana's   place  of  abode  Lanka was  really  a  peak  of  Mahameru.  (For  further  details,  see the  previous  history  of  Laiika  in  Para  5  under  the  word Kubera). 3)  How  Mahameru  got   its  golden    colour.      The    Puranas declare  that    the   sun    keeps    going  round    Mahameru. 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  Maha- meru. The  mountain  agreed  to  it.    The    grateful    Sun- god    (Surya)    blessed  Mahameru  that  it  would  thence- forth have  golden  colour.  Until  it  received  this  blessing, Maharm-ru  had  the  colour  of  ordinary  mountains. 4)  Other  details. (i)  Two  daughters  named  Ayati  and  Niyati  were  born to  Mahameru.  They  were  married  by  Dhata.  and Vidhata  respectively.  (Visnu  Purana,  Part  I,  Chapter 10). (ii)  Vasistha  had  an  asrama  near  Mahameru.  (M.B. Adi  Parva.  Chapter  99,  Verse  6). (iii)  Mahameru  attends  on  Kubera  in  Kubera's assembly.  (M.B.  Sabha  Parva,  Chapter  12,  Verse  73). (iv)  The  extensive  Jambu  Vrksa  stands  on  the  south- ern side  of  Mahameru.  (M.B.  Sabha  Parva,  Chapter 38). (v)  At  the  time  of  Emperor  Prthu,  the  earth  was  turned into  a  cow  and  all  living  beings  obtained  all  their necessaries  by  milking  her.  It  was  Mahameru-  who stood  as  milking  man  on  behalf  of  the  mountains. (M.B.  Drona  Parva,  Chapter  69,  Verse  18). (vi)  In  Tripuradahana,  it  was  Mahameru  which  was erected  as  the  flag-staff  in  Siva's  chariot.  (M.B.  Drona Parva,  Chapter  202,  Verse  78) . (vii)  Mahameru  presented  two  Parsadas  named Kancana  and  Meghamal!  to  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  48 ) . (viii)  Mahameru  once  presented  heaps  of  gold  to Emperor  Prthu.  (M.B.  &anti  Parva,  Chapter  59, Verse  1). (ix)  Mahameru  is  anointed  as  the  King  of  mountains. (M.B.    Sand  Parva,  Chapter  222,  Verse  18). (x)   Mahabharata,  Santi    Parva,    Chapter    341,    Verse 22  says  that  Vyasa  once  stayed  on  Mahameru   with    his disciples. (xi)  Sthular'iras  and  Badavamukha  once  performed tapas  on  Mahameru.  (M.B.  Santi  Parva,  Chapter  342, Verse  59). MAHAMUKHA.  A  warrior  of  King  Jayadratha.  Maha- bharata, Vana  Parva,  Chapter  221,  Verse  16  mentions that  he  was  killed  by  Nakula  in  the  battle  which followed  the  forcible  abduction  of  Pafica.li  by Jayadratha. MAHAN  I.  A  King  of  the  Puru  dynasty.  He  was  the son  of  Matinara.  (M.B.  Adi  Parva,  Chapter  94,  Verse 14). MAHAN  II.  The  son  of  the  Agni  Bharata,  who  was  a Prajapati.  Mahabharata,  Vana  Parva  Chapter  219, Verse  8  states  that  he  was  a  much  revered  person. MAHANADA.  A  Raksasa.  In  Valmiki  Ramayana, Yuddha  Kanda,  we  see  that  he  was  a  Minister  and the  uncle  of  Ravana. MAHANADl  I.  A  river,  celebrated  in  the  Puranas  and flowing  through  the  region  Utkala  (Orissa).  Arjuna once  took  a  bath  in  it.  Mahabharata  Vana  Parva, Chapter  84,  Verse  81-,  states  that  those  who  bathe  in  this river  will  obtain  "Aksayaloka". MAHANADl  II.  A  river  in  the  S~aka  island.  (M.B. Bhlsma  Parva,  Chapter  11,  Verse  32). MAHANANDA  I.     See  under  Taraka  II. MAHANANDA  II.  A  King  of  Madra  land.  Dama,  the son  of  Narisyanta  killed  Mahananda  at  the  Svayarhvara ofSumana.  (Markandeya  Purana,  130.52). MAHANANDA  III.  A  holy  place.  Mahabharata,  Anu- sasana Parva,  Chapter  25,  Verse  45,  says  that  those who  worship  in  this  place  will  obtain  entry  into Nandanavana. MAHANANDl.  A  Magadha  King  who  was  the  son  of Nandivardhana.  He  was  the  last  King  of  the  Sisunaga dynasty.  King  Nanda  was  the  son  of  Mahanandi  by  a Sudra  woman.  According  to  Matsya  Purana,  Vayu Purana  and  Brahmanda  Purana,  he  ruled  the  country for  46  years. MAHAPADMA  I.  The  first  King  of  the  Nanda  dynasty. According  to  Vayu  Purana  and  Matsya  Purana, Mahapadma  was  the  son  of  Mahanandi,  the  last  King of  the  Sisunaga  dynasty.  He  was  the  son  of  Mahanandi •  by  a  Sudra  woman.  He  killed  his  father  and  founded the  Nanda  dynasty. MAHAPADMA  II.  An  elephant  in  Ghatotkaca's  ele- phant army  during  the  Bharata  Yuddha.  (M.B.  Bhlsma Parva,  Chapter  60,  Verse  51) . MAHAPADMA  III.  One  of  the  Astadiggajas.  (The  eight elephants  guarding  the  eight  cardinal  points).  (M.B. Bhisma  Parva,  Chapter  64,  Verse  57) . MAHAPADMAPURA.  An  ancient  place  in  the  south  of the  Gaiiga  river  valley.  (M.B.  Santi  Parva,  Chapter 353.  Verse  1). MAHAPAGA.  A  famous  river  in  ancient  India.  There is  a  reference  to  this  river  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Verse  28. MAHAPARISADESVARA.  A  follower  of  Lord  Subrah- manya. (M.B.  Salya  Parva,  Chapter  45,  Verse  66) . MAHAPAR&VA  I.  One  of  the  heroic  warriors  of  Ravana. In  the  battle  between  Rama  and  Ravana,  all  those warriors  were  killed.  (Agni  Purana,  Chapter  11). MAHAPARSVA  II.  A  mountain  to  the  north-east  of Siva's  abode  on  the  top  of  Mount  Kailasa.  There  is  a reference  to  this  mountain  in  Mahabharata,  Anusasana Parva,  Chapter  19,  Verse  21. MAHAPRASTHANIKA  PARVA.  A  subsidiary  Parva in  Mahabharata  which  describes  the  Mahaprasthana conducted  by  the  Pandavas  after  the  Bharata  Yuddha. MAHAPUMAN.  A  mountain.  (Mahabharata,  Bhlsma Parva,  Chapter  11,  Verse  26) . MAHAPURA.  A  holy  place.  Mahabharata,  Anusasana 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. MAHARAUDRA.  A  Raksasa  who  was  the  friend  of Ghatotkaca.  He  was  killed  by  Duryodhana  at  the  battle MAHARAURAVA  (M) 464 MAHENDRA  II of  Kuruksetra.  (M.B.  Bhisma  Parva,  Chapter  91,  Verse 20). MAHARAURAVA  (M).  A  naraka  (hell).  (See  the  section on  Naraka  under  the  word  Kala  I) . MAHARAVA.  A  King  of  the  Yadu  dynasty.  In  Maha- bharata, Adi  Parva,  Chapter  218,  we  read  that  this Ksatriya  King  had  participated  in  the  festival  conduct- ed by  Yadavas  at  the  Raivataka  mountain. MAHARLOKA.  A  world  which  was  believed  by  the ancient  people  to  be  situated  one  crore  yojanas  above the  "Dhruvapada".  Visnu  Purana,  Part  II,  Chapter  7 says  that  it  is  there  that  sages  like  Bhrgu  live  till  the  end ot  Kalpa. MAHAROMA.  A  King  of  the  Solar  dynasty.  He  was the  son  of  Krtirata  and  father  of  Svarnaroma.  (Bhaga- vata.  9th  Skandha) . MAHASALA.  A  King  of  the  Anga  dynasty.  He  was  the son  of  Janamejaya  and  father  of  Mahamanas.  (Agni Purana,  Chapter  277) . MAHASA&KHA  I.  A  crocodile  celebrated  in  the Puranas.  He  had  a  wife  named  Sankhini.  The  seven children  born  to  Sarikhini  became  the  Maruts  in  the Svarocisa  Manvantara.  There  is  a  story  in  Chapter  72, Vamana  Purana  about  these  children  who  became Maruts. Rtadhvaja,  son  of  Svarocisa  Manu  had  seven  heroic sons.  They  went  to  Mahameru  and  began  to  worship Brahma  for  gaining  Indra's  place.  Indra  was  alarmed. He  sent  the  Apsara  woman  Putana  to  the  sons  of  Rta- dhvaja to  obstruct  their  tapas.  There  was  a  river  flowing by  the  side  of  their  asrama.  Rtadhvaja's  sons  came  to the  river  to  take  their  bath.  Just  at  that  time,  Putana, also  came  there  and  began  to  take  bath.  At  her  sight, the  young  men  had  an  involuntary  emission  of  semen. Sankhim,  wife  of  the  crocodile  MahaSarikha  swallowed it.  The  princes  whose  tapas  was  interrupted  returned to  the  palace.  Putana  returned  to  Indra  and  reported the  matter. After  some  years,  Sankhini  happened  to  be  caught  in a  fisherman's  net.  The  fisherman  caught  her  and  inform- ed Rtadhvaja's  sons  about  his  catch.  They  took  her  to the  palace  and  put  her  in  a  tank  there.  In  due  course Sarikhini  gave  birth  to  seven  children.  Immediately after  that  she  attained  moksa.  The  children  began  to  cry for  mother's  milk,  moving  about  in  the  water.  Then Brahma  appeared  to  them  and  told  them  not  to  cry and  assured  them  that  they  would  become  the  Devas  of "Vayu  Skandha".  He  took  them  up  to  the  sky  and  put them  in  Vayuskandha.  These  children  were  the  Maruts of  the  Svarocisa  Manvantara. MAHASAlsLKHA  II.  A  Naga.  Bhagavata,  10th  Skandha says  that  this  Naga  revolves  along  with  the  sun  in  the month  of  MargasTrsa. MAHASENA  I.  Another  name  for  Subrahmanya.  (M.B. Vana  Parva,  Chapter  225,  Verse  27) . MAHASENA  II.  A  prince  of  Ujjayini.  (See  under Angaraka  I) . MAHASlRAS  I.  An  ancient  sage.  In  Mahabharata. Sabha  Parva,  Chapter  4,  Verse  10  we  find  that  this sage  shone  in  the  assembly  of  Dharmaputra. MAHASlRAS  II.  A  Naga.  Mahabharata,  Sabha  Parva, Chapter  9  states  that  this  Naga  worships  Varuna  in Varuna's  assembly. MAHASRAMA.  A  holy  place.  Mahabharata,  Vana Parva,  Chapter  84,  says  that  a  person  who  spends  a night  here  observing  a  fast,  would  obtain  "Subhaloka". One  who  spends  three  months  like  that  will  become  a "Paramasiddha".  (M.B.  Anusasana  Parva,  Chapter  25, Verse  17). MAHASURA.  One  of  the  Asura  leaders  who  fought against  Subrahmanya.  (Skanda  Purana,  Asura Kanda). MAHASVA.  A  King  celebrated  in  the  Puranas.  Maha- bharata, Sabha  Parva,  Chapter  8,  Verse  19  says  that this  King  now  lives  in  Yama's  assembly. MAHASVANA.  A  follower  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  40,  Verse  26). MAHATALA.  A  section  of  Patala.  The  descendants  of the  serpent  Kadru  live  here.  These  serpents  are  many- headed  and  terrible  monsters.  Chief  among  them  are Kahaka,  Taksaka,  Susena,  Kaliya  and  others.  All  these serpents  have  long  and  slender  bodies,  large  hoods  and are  of  very  cruel  nature.  Still  they  are  all  afraid  of Garuda  and  so  live  quietly  with  their  families  in  Maha- tala.  (Devi  Bhagavata,  8th  Skandha). MAHATAPAS.  A  great  sage.  Varaha  Purana  states  that this  sage  advised  King  Suprabha  to  worship  Visnu. MAHATEJAS.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Verse  70). MAHATl.  Narada's  Vina  (Lute).  It  was  this  Mahati which  became  the  lute  in  the  world,  as  the  result  of  a curse.  (See  under  Narada) . MAHATTARA.  One  of  the  five  sons  of  the  Agni  Panca- janya.  (M.B.  Vana  Parva,  Chapter  22,  Verse  9) . MAHAUJAS  I.  A  King  of  ancient  Bharata.  The  Panda- vas  had  invited  this  King  to  take  part  in  the  great battle.  (Sloka  22,  Chapter  4,  Udyoga  Parva) . MAHAUJAS  II.  A  dynasty  of  Ksatriyas.  King  Varayu was  born  in  this  dynasty.  (Sloka  15,  Chapter  74.  Udyoga Parva) . MAHAVEGA.  A  woman  follower  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  16) . MAHAVlRA  I.  A  son  of  Priyavrata.  Svayambhuva Manu  had  two  famous  sons  named  Priyavrata  and Uttanapada.  Of  them,  Priyavrata  married  Surupa  and Barhi small,  the  two  beautiful  and  virtuous  daughters  of Visvakarma  Prajapati.  By  his  first  wife  Surupa,  Priya- vrata had  ten  sons,  namely,  Agnldhra,  Idhmajihva, Yajnabahu,  Mahavira,  Rukmasukra,  Ghrtaprstha, Savana,  Medhatithi,  Vitihotra  and  Kavi.  The  youngest of  his  children  was  a  daughter  named  Orjjasvati.  (Devi Bhagavata,  8th  Skandha) . MAHAVlRA  II.  Mahabharata,  Adi  Parva,  Chapter  67, Verse  68,  refers  to  a  Mahavlra,  who  was  the  re-birth of  the  Asura  Krodhavaga. MAHAYASAS.  A  woman  follower  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  28). MAHENDRA  I.  Father  of  the  princess  Patali.  (See  under Pataliputra) . MAHENDRA  II.  One  of  the  holy  mountains.  This mountain  has  great  Puranic  importance. ( 1 )  After  slaughtering  the  Ksatriyas  to  extinction    sage Parasurama  made  Mahendra  his  place  of  abode.  (Sloka 53,  Chapter  129,  Adi  Parva). (2)  Once   Arjuna     visited     the   mountain    Mahendra. (Sloka  13,  Chapter  214,  Adi  Parva). (3)  The    presiding   deity    of   this  mountain   sits  in  the court  of  Kubera  worshipping  him.  (Sloka    30,    Chapter 10,  Sabha  Parva). MAHENDRA  VIKRAMAVARMA 465 MAHISA (4)  If  one   bathes    in  the   pond  of  Ramatirtha  on  the top  of  this  mountain  one  would  get  the    benefit    of  per- forming  an  Asvamedhayaga.    (Sloka    16,  Chapter    85, Vana  Parva) . (5)  Brahma  once  went  to  this  mountain  and  conducted a  yaga  there.  (Sloka  22,  Chapter  87,  Vana  Parva) . (6)  Yudhisthira    during    his    pilgrimage    visited     this mountain.  (Sloka  30,  Chapter  114,  Vana  Parva). (7)  Parasurama  gave  a  darsana  (Interview)  to  Yudhis- thira on  a  Caturdasi  day  on  this  mountain.     (Sloka    16, Chapter  117,  Vana  Parva). (8)  Haniiman  when    he    was   going  in  search    of    Slta visited  this  mountain  also  along  with  the  other  monkeys. (Sundara  Kanda,  Valmiki    Ramayana). MAHENDRA  VIKRAMAVARMA.  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  Matta- vilasa.  Many  verses  from  Mattavilasa  have  been  quoted later  in  many  other  books.  KaficI  was  the  capital  of Vikramavarma. MAHESA.  An  incarnation  of  Siva.  When  once  Vetala, his  gatekeeper  was  born  on  earth,  Siva  and  Parvati incarnated  as  Mahesa  and  Sarada  on  earth.  (Satarudra Samhita,  Siva  Purana). MAHESVARA.     Another  name  of  Siva. MAKES VARAPURA.  A  holy  place.  If  one  worships Sankara  (Siva)  at  this  place,  all  desires  would  be fulfilled.  (Sloka  129,  Chapter  84,  Vana  Parva). MAHESVARlDHARA.  A  holy  place.  He  who  visits this  place  would  have  to  his  credit  the  benefit  of  doing an  Asvamedhayajna.  (Sloka  117,  Chapter  84,  Vana Parva ) . MAHEYA.     A   place     of    habitation   of  ancient  India (Sloka  49,  Chapter    9,  Bhisma  Parva) . MAHlDASA.  An  acary a  (Preceptor).  He  is  believed to  be  the  author  of  "Aitareya  Brahmana"  and "Aitareya  Aranyaka". According  to  Chandogyopanisad  and  Jaiminiya Upanisad  Brahmana,  Mahidasa  lived  for  117  years. Although  this  acarya  was  a  victim  of  diseases  he  was quite  indifferent  to  the  painful  sufferings  caused  by them.  (Chandogyopanisad  3;  16;  7— Jaiminiya Upanisad  Brahmana.  4;  2;  11). MAHlJIT.  A  King  of  Mahismatl  who  lived  in  Dvapara Yuga.  He  was  childless  and  got  a  son  by  observing Vrata  on  the  EkadasI  day  falling  in  the  bright  lunar fortnight  in  the  month  of  Sravana  (August).  (Uttara- khanda,  Padma  Purana). MAHIKA.     A    place  of  habitation      of  ancient  India. (Sloka  46,  Chapter  9,  Bhisma  Parva) . MAHILAROPYA.     See  under  Pancatantra. MAHIMAN.     An  Aditya.  Bhagavata  6th    Skandha   says that  Mahiman  was  the  son  of  Bhaga  by  Siddh5. MAHIMABHATTA.     A    Sanskrit   critic   who     lived   in India  in  the  llth    century   A.D.   His    chief  work    was entitled  "Vyaktiviveka",     a   treatise   on     "Alankara". The  book  is  divided  into  three  parts.  He  was   a  scholar in  logic     also.    He    was    the   author   of  another  book "Tattvoktikosa". MAHlRATHA.  A  King  who  earned  great  merit  by observing  Vrata  in  the  month  of  Vaisakha  (May). This  King  gave  to  those  in  hell  his  one  day's  punya and  all  of  them  were  released  from  hell. Mahlratha  was  a  King  who  became  prosperous  by accrued  punya.  Kasyapa  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  Kasyapa  gave  Dharmopadesa to  Mahlratha.  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  Vaisakhasnana (a  bath  with  religious  rites  in  the  month  of  Vaisakha (May) . After  that  Kasyapa  made  him  take  the  bath  and  worship with  proper  Vedic  rites  in  the  month  of  Vaisakha.  The King  became  old  and  died.  At  once  the  servants  of Kala  (King  of  Death)  came  to  fetch  the  soul  of Mahlratha.  But  angels  from  Mahavisnu  came  and thrusting  aside  the  agents  of  Kala  took  charge  of  the soul  of  Mahlratha.  Nymphs  from  above  sang  in  praise of  the  King  whose  sin  had  waned  because  ofVaisa- khapratassnana  (early  morning  bath  in  the  month  of Vaisakha).  The  angels  from  Visnu  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  punya  acquired  by  him. The  angels  agreed  to  that  and  the  King  gave  away  the Punya  he  had  acquired  during  one  day  by  observing the  Vaisakha vrata.  At  once  all  those  in  hell  were released  from  the  agony  and  were  sent  to  heaven. (Vaisakhamahatmyaprakarana,  Padma  Purana,  Patala- khanda) . MAHlSA.  An  Asura. 1 ) .  Birth.  Long  ago  there  was  a  famous  Asura  King named  Danu.  Two  sons  named  Rambha  and  Karam- bha  were  born  to  him.  Having  no  issue,  they  decided to  worship  Malavata  yaksa,  praying  to  be  blessed  with children.  They  started  tapas,  Karambha,  in  the middle  of  water  and  Rambha  in  the  middle  of Pancagni.  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 MAHISA 466 MAHISA 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  Malayaksa,  who  was  attended  to  by Yaksas.  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  she- buffalo  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  Patala.  There,  the other  Danavas,  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  Malavatayaksa.  The  pretty  she- buffalo  accompanied  her  husband  to  the  holy  Yaksa- mandala. 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  Danava 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  Mahisi  (she-buffalo)  sought  the  protec- tion of  the  Yaksas.  They  saved  her  from  the  Mahisa (He-buffalo).  The  disappointed  and  love-stricken Mahisa  drowned  himself  in  a  holy  lake  and  was  reborn as  a  mighty  and  heroic  Asura  named  Namara.  The Mahisi  spent  some  time  under  the  protection  of  the Yaksas.  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  Yaksas  and  killed  all  the Mahisas.  Mahisa  who  was  the  son  of  Rambha  alone was  spared.  He  was  the  Asura  named  Raktablja.  He defeated  all  gods  like  Indra,  Rudra,  Surya,  Vayu  and others. Mahisasura  became  the  King  of  the  Asuras.  The alarmed  Devas  (gods)  abandoned  their  posts  of honour.  All  the  worlds  were  plunged  in  darkness. (Vamana  Purana,  Chapter  17). 2)  Mahifasura's  Reign.  Mahisasura  who  was  intoxi- cated 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.  Giksura  who  was  puffed  with  pride  and  an expert  in  military  Science,  was  installed  as  War- Minister  and  Tamra,  the  gifted  economist  as  Finance Minister.  The  Prime  Minister  was  Asiloma.  Bidala was  Foreign  Minister.  Udarka  became  Military Commander.  Baskala,  Trinetra  and  Kalabandhaka were  assigned  the  posts  of  Members  of  the  Executive Council.  Sukracarya  was  the  Education  Minister. Mahisa  strengthened  his  army.  The  State  Treasury overflowed  with  wealth.  Kings  of  the  neighbouring states  paid  tribute  and  bowed  their  heads  to  him.  The Brahmanas  offered  the  share  of  yajna  to  Mahisasura and  prostrated  before  him.  (Devi  Bhagavata,  5th Skandha). 3)  Outbreak  of  War.     After    strengthening   his    position as  Emperor  of  the    world,    Mahisa     contemplated    the conquest  of  Heaven.  He  sent    a    messenger    to    Indra. The  messenger  ordered  Indra  to  surrender  to    Mahisa- sura. Indra    answered   with     uttrr     contempt     to  the messenger   and    his    master    Mahisa.       The  messenger returned  and  reported  the  matter   to    Mahisasura   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  decid- ed to  declare  war  on  Mahisasura.  Brahma  and  Indra, accompanied  by  the  other  Devas  set  out  to  Kailasa. From  there,  taking  Paramasiva  with  them,  they proceeded  to  Vaikuntha.  On  arrival  there,  they  offered prayers  to  Mahavisnu  who  appeared  before  them. They  submitted  to  him  their  grievances  and  sufferings under  the  rule  of  Mahisasura.  After  deep  deliberations, Mahavisnu  supported  the  proposal  for  war.  Thus  the war  between  Devas  and  Asuras  started. 4)  Devdsura  Tuddha.     It  was    a  dreadful   war.    Mahisa 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   Mahavisnu.    The five  arrows  of  that  Asura   were   broken    to   pieces   by Mahavisnu  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.    Baskala   fought   against    Indra, Mahisa  against  Rudra,  Trinetra  against  Yamadharma, Mahahanu  against  Srlda,  and  Asiloma  against  Pracetas. In  the  course  of  the   battle,    Andhaka,  struck  a  blow  at Garuda  with  his  cudgel.  Garuda,  the  vehicle   of  Visnu was  stunned  by  the  blow,  but  Visnu  restored  his  energy by  stroking  him  gently  with  his  right  hand.    After  that he  took  up  his  bow  Sarnga  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 Visnu.      Visnu     smashed     all    of    them  and   sent  his destructive     weapon      "Sudarsana       Cakra"      against Andhaka.  Without  the  slightest  fear,  Andhaka    stopped it  with   his    own     Cakra     weapon   and    kept  Visnu's weapon  at  bay  and  shouted  in    triumph.    Finding   that Visnu's  weapon  had    failed    and   hearing    the   scornful shout   of    Andhaka,  the   Devas  were  filled  with    panic. At  this   critical    moment,     Visnu      took   up   his   club "Kaumodaki"  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,  Mahisa  himself  rushed    forward    to  Visnu  with    a terrible  roar.    Then  there  ensued  a  bitter  fight  between Visnu  and  Mahisa.    Each   began   a   shower  of  arrows on  the  other.  But  not    a   single   arrow     injured  either. In  the  thick  of  the    battle   Visnu    struck     a   blow    on Mahisa's   head  and  he   dropped     down    unconscious. But  ere  long  the  Danava  rose  up  and  taking  up  his  iron pestle    aimed    a    mighty    blow   at    Visnu's    head   and brought  it  down  with  deadly  effect     Under    the   blow, even  Visnu  fell  unconscious  on  Garuda's  back.    Visnu's condition  made   Garuda   withdraw    from    the  scene  of battle  temporarily,  with  Visnu  on  his  back.    Indra  and the  other  gods  began  to  cry  aloud.  Siva,  who    saw  this desperate  plight  of  the   Devas,   at    once    came    to    the battlefield,  carrying  his  trident,  ready    to   fight    against MAHISA 467 MAHISMATl Mahisa.  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  Siva's  breast.  Although  it actually  hit  him,  Siva  disregarded  it  and  gave  another thrust  to  Mahisa  with  his  trident.  By  this  time  Maha- visnu had  recovered  from  his  swoon.  At  once  he  return- ed to  the  field  of  battle  and  joined  Siva  in  his  attack  on Mahisa.  When  Mahisa  saw  that  both  Siva  and  Visnu 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.  Visnu  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.  Visnu  then  sounded  his  divine conch  "Pancajanya"  and  drowned  the  sound  of  his roar.  Just  as  the  roaring  of  the  asura  frightened  the Devas,  the  sound  of  Pancajanya  struck  terror  in  the minds  of  the  Asuras. 5 )  Mahifa' 's  Death.  The  Asuras  were  terrified  at  the sound  of  Pancajanya.  In  order  to  encourage  them, Mahisa  assumed  the  form  of  a  lion  and  rushed  into the  midst  of  the  army  of  Devas  roaring.  Even  the Trimurtis  were  alarmed  for  a  short  while  when  they saw  the  fierce  beast  advancing  through  their  battle- array  killing  and  mauling  hundreds  of  the  Devas  on either  side.  Mahavisnu  at  once  sent  his  weapon  Cakra against  the  lion.  The  lion  was  reduced  to  ashes  by  it, but  Mahisa  rose  up  again  in  the  form  of  a  buffalo  and rushed  forward.  He  gave  a  severe  cut  on  Mahavisnu's chest  with  his  long  and  powerful  horn.  Mahavisnu started  fleeing  to  Vaikunfha.  At  the  sight  of  this,  Siva concluded  that  Mahisa  was  proof  against  killing  and so  he  also  fled  to  Kailasa  riding  on  his  bull.  When Visnu  and  Siva  took  to  their  heels,  Brahma  also  flew  to Satyaloka,  riding  on  this  swan.  Although  the  leaders left  the  field,  the  rest  of  the  Devas  under  the  leadership of  Indra,  encounterpd  Mahisa  again.  Indra  drew  his Vajra.  The  Astadikpalakas  assisted  him.  The  battle raged  fiercely  again.  The  Devas  began  to  flee  for  life. Taking  this  opportunity,  Mahisasura  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  Brahma.  He  took  them  again  to  Vaikuntha. Siva  also  arrived  there.  The  Devas  submitted  their grievances  to  Visnu.  They  prayed  to  him  to  devise some  method  by  which  Mahisa  could  be  killed. Brahma  had  given  him  a  boon  that  no  Man  was capable  of  killing  him. Mahavisnu  said  to  them  : — "By  Virtue  of  the  boon, Mahisa  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  Mahavisnu  spoke  these  words,  a  figure  with dazzling  effulgence  issued  forth  from  Brahma's  face. Both  Visnu  and  Siva  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    oi    Visnu,    Siva,    Indra, Kubera,  Varuna  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  Devi  herself. The  devas  supplied  her  with  jewels  and  ornaments  and gorgeous  clothes.  Decked  in  all  glory    and    with    fasci- nating  beauty,    riding  on  a  lion,  she  took  her  stand  at the  entrance  of  Devaloka  and  challenged    Mahisa.   At the  very  first  sight  of  Devi,    Mahisa   fell    in    love   with her.  She  declared  she  would    become    the   wife    of  the person  who  could  defeat  her  in  battle. So  Mahisa  made  up  his  mind  to  defeat  her  in   a    fight. It    was  a    terrible  battle.  All  the  Ministers  of  Mahisa, like    Baskala,    Durmukha,    Tamra,    Ciksura,    Asiloma and  Bidala  were  slain.  At  last  Mahisa  himself  appeared on  the  scene  to  fight  with   Devi.    Mahisa   started    with a  shower  of  arrows  and  Devi  countered  them    all    with her  own  arrows.    In    the  end   she   attacked   him    with Visnu  Cakra.    The   Cakra   cut  off  his    throat   and   he dropped  down  dead.  The  devas    raised   a    thunderous shout   of  joy   and     triumph.      (Devi    Bhagavata,    5th Skandha). MAHISADA.     A  woman  follower  of  Lord  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  28) . MAHISAKA.  (MAHISAKA)  :  A  special  tribe.  They were  once  Ksatriyas  but  they  became  Sudras  by  their evil  mode  of  living.  (Slokas  22,  23,  Chapter  33,  Anusa- sana  Parva) .  Arjuna  during  his  victory  march  con- quered this  tribe  in  the  south.  (Chapter  83,  ASvamedha Parva) . MAHISAKA    (M).     The  name   given    by  the  Ancient people  to   modern     Mysore.     (M.B.     Bhisma    Parva, Chapter  9,  Verse  59). MAHISAKSA.     An  Asura  who  came   into   conflict  with Subrahmanya.  (Skanda  Purana) . MAHISANANA.     A  follower    of  Subrahmanya.    (Sloka 25,  Chapter  46,  Salya  Parva). MAHISMAN  I.  A  King  of  the  Hehaya  royal  family. It  was  this  King  who  constructed  on  the  banks  of  the river  Narmada,  Mahismatl,  the  capital  city  of Kartaviryarjuna.  It  got  the  name  of  Mahismatl  be- cause it  was  constructed  by  Mahisman  (Chapter  2, Brahmanda  Purana). MAHISMAN  II.  A  King  of  the  Vrsni  dynasty.  He  was the  son  of  a  King  called  Kurd.  (Kuni  is  called  Kunti in  some  of  the  Puranas).  Kuni  had  three  other  sons named  Sabhajit,  Bhadrasena  and  Durdama.  (9th Skandha,  Bhagavata). MAHISMATl.  Sixth  daughter  of  Angiras.  Mahismatl was  known  as  AnumatI  also.  (Sloka  6,  Chapter  218, Vana  Parva). MAHISMATl.  An  ancient  city  on  the  banks  of  river Narmada.  There  is  reference  to  this  place  in  many places  in  the  Puranas  and  a  few  of  them  are  given below  : (i)  King  Nila  was  reigning  in  a  country  with  Mahis- matl as  its  capital.  Sahadeva,  one  of  the  Pandavas during  his  victorious  march  to  the  south  conquered this  country.  (Chapter  31,  Sabha  Parva). MAHODARA I 468 MAITRA  II (ii)  DasaSva,  tenth    son    of  Iksvaku,    had   made    this city   his    capital.     (Sloka    6,    Chapter    2,   AnuSasana Parva). (iii)  Kartavlryarjuna  who  had    made    Mahi  small    the capital    of  his   kingdom    had    subdued     many    kings. (Sloka  3,  Chapter  152,  Anusasana  Parva).    (See  under Kartavlryarjuna.) MAHODARA  I.    A  serpent  born  to  Kasyapa  of  his  wife Kadru.  (Sloka  16,  Chapter  35,  Adi  Parva). MAHODARA  II.     One  of  the   hundred   sons   of  Dhrta- rastra.     Bhlmasena    killed    him      in    the    great    battle. (Sloka  19,  Chapter  157,  Drona  Parva). MAHODARA    III.     An      ancient      sage.     (See    under Kapalamocana ) . MAHODARA  IV.     An  army  chief  of  Ravana.    (Uttara Ramayana) . MAHODARA  V.     A     friend     of    Ghatotkaca     son     of Bhima.  When  Ghatotkaca  started    for    Pragjyotisapura to  conquer  Kamakatankata,    Mahodara   also   followed him.   (Skanda  Purana). MAHODARA  VI.     One  of  the  sons  of  Ravana.     In   the Rama-Ravana    battle     Mahodara     fought     first    with Angada  and  later  in  a  combat  with  the  monkey   soldier Nila,  he  was   killed.    (Sargas    70,  81,  Yuddha  Kanda, Valmiki  Ramayana). MAHODARA  VII.'    The  minister  of  Sumall,  grandfather (maternal),  of  Ravana.     In    the   Rama-Ravana  battle Mahodara  accompanied  Sumali  when  he  came  to   help Ravana.  (Uttara  Kanda,  Valmiki  Ramayana) . MAHODARA  VIII.     One  of  the  sons   of  VisYavas   born of  his  wife  Puspotkata.   Hanuman  killed  this  demon    in the  Rama-Ravana    battle.    (Yuddha   Kanda,    Chapter 70,  Verse  66,  Valmiki  Ramayana). MAHODARYA,     A  King  who  is  worthy  of  being  thought of  every  morning.  (Sloka  55,  Chapter    155,  Anusasana Parva ) . MAHODAYA.  One  of  the  sons  of  Vasistha.  Once Trisanku,  King  of  Ayodhya,  conducted  a  yaga  with Visvamitra  as  Rtvik  and  for  that  yaga  Visvamitra invited  Vasistha  and  his  son  Mahodaya  also.  But Mahodaya  refused  to  respond  to  the  invitation  and sent  a  message  picturing  both  Visvamitra  and Trisanku  as  Candalas.  Enraged  at  this  insulting message  Visvamitra  cursed  Mahodaya  to  become Sudra.  (Verses  20-2  l,Bala  Kanda,  Chapter  59,  Valmiki Ramayana ) . MAHODAYAPURI.  The  capital  city  of  Kubera.  This is  called  Alakapuri  also.  (8th  Skandha,  Devi  Bhaga- vata) . MAHOTTHA.  A  Janapada  of  Puranic  fame  in Bharata.  The  chief  of  this  place,  Akrosa  was  conquered by  Nakula  during  his  victory  march.  (Sloka  6,  Chapter 32,  Sabha  Parva. MAINAKA  I. 1)  General  information.    A  mountain.  This  mountain  was the  son  of  Himavan  and  father  of  Kraunca.   (Sloka  13, Chapter  18,   Harivarhsa) . 2)  How    the   mountain   helped    Hanuman.     There   is    an unbreakable  tie  between  Mainaka    and    the   Kings    of Iksvaku   family.    There   is    a     story     in     Brahmanda Purana  that  the  sagara   (ocean)  was  constructed  by  the sixty  thousand  sons  of  the   King   Sagara     of  Iksvaku family.  This  sagara  once  gave  refuge  to    Mainaka   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  Vayu  (wind) took  away  his  friend  Mainaka  and  put  him  in  the ocean.  From  that  day  onwards  Mainaka  and  the ocean  developed  an  intimacy  which  even  death  could not  wipe  off.  Hanuman  -was  the  son  of  Vayu,  the friend  and  saviour  of  Mainaka.  It  was  because  of  that that  Mainaka  gave  refuge  for  Hanuman  on  his  way  to Lanka.  Because  the  ocean  gave  refuge  to  Mainaka after  its  escape  from  the  sword  of  Indra  and  because the  ocean  (Sagara)  was  the  creation  of  the  sons  of Sagara,  a  King  of  the  Iksvaku  race,  Mainaka  felt indebted  to  Sagara  and  the  entire  race  to  which  he belonged.  Mainaka  thus  had  great  respect  for  Sri Rama  who  belonged  to  the  Iksvaku  race.  This  was also  responsible  for  Mainaka  giving  relief  to  Hanuman on  his  way  to  Lanka.  (See  under  Parvata) . 2)  Other  details. (i)  This  mountain  is  situated  near  the  lake  Bindu- sarovara  which  was  to  the  north  of  Kailasa.  Bhaglratha did  penance  to  bring  Ganga  to  the  earth  on  this mountain.  (Chapter  3,  Sabha  Parva). (ii)  Pandavas  who  went  to  the  north  crossed  the mountain  Mainaka  and  went  further.  (Sloka  1, Chapter  139,  Vana  Parva). (iii)  The     mountain    Mainaka     shines     with     golden peaks.    (Sloka  44,  Chapter  145,  Vana    Parva). MAINAKA  II.  A  holy  place  on  the  west  coast  on  the banks  of  the  river  Narmada.  This  is  also  on  a  moun- tain. (Sloka  1 1 ,  Chapter  89,  Vana  Parva) . MAINAKA  III.  Another  mountain.  (This  is  in Krauncadvipa.  (Sloka  18,  Chapter  12,  Bhisma  Parva). MAINDA.  One  of  the  monkeys  who  helped  Sri  Rama in  the  search  for  Sita.  Puranas  give  the  following information  regarding  this  monkey  : (i)  Mainda  lived  in  a  cave  in  Kiskindha.  While  he was  living  there  Sahadeva  one  of  the  Pandavas  came that  way  during  his  victory  campaign  in  Daksina Bharata  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.  (Sloka  18,  ChapterSl,  Sabha  Parva). (ii)  Mainda  was  the  minister  of  Sugriva,  King  of  the monkeys.  He  was  mighty,  intelligent,  and  kind  to others.  (Sloka  23,  Chapter  28,  Vana  Parva) . (iii)  Mainda  was  one  of  the  leaders  who  led  the monkeys  who  went  in  search  of  Sita.  (Sloka  19, Chapter  283,  Vana  Parva) . (iv)  In  the  Rama-Ravana  battle  Mainda  and  others also  fainted  along  with  Laksmana  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'vinidevas.  (10th Skandha,  Bhagavata). MAITRA  I.  A  demon  tribe.  Once  a  sage  named Lomas'a  persuaded  Dharmaputra  to  attack  this  tribe. MAITRA  II.  An  auspicious  time  (Muhurta).  Sri Krsna  started  on  his  historic  journey  to  Hastinapura  at Maitramuhurta.  (Sloka  6,  Chapter  83,  Udyoga Parva) . MAITRA  III  469 MAITRA  III.  A  constellation.  Krtavarma  joined  the Kaurava  side  on  the  day  of  this  constellation.  (Sloka 14,  Chapter  35,  Salya  Parva) . MAITRAVARUtfA .  Another  name  for  Vasistha. Agastya  also  is  known  by  this  name.  Because  they  were born  as  the  sons  of  Mitra  and  Varuna  they  got  this name.  How  they  came  to  be  reborn  as  the  sons  of Mitravarunas  is  told  in  Devi  Bhagavata. There  was  once  a  celebrated  emperor  named  Nimi  in the  Iksvaku  line  of  Kings.  Nimi  was  the  twelfth  son oflksvaku.  The  agrahara  found  near  the  asrama  of Gautama  Maharsi,  called  Jayantapura  was  constructed by  Nimi.  Once  Nimi  decided  to  perform  a  big  yaga and  after  taking  the  consent  of  his  father  made  pre- parations for  the  same.  He  invited  such  great  sages as  Bhrgu,  Angiras,  Vamadeva,  Pulastya,  Pulaha  and Rcika.  He  then  went  to  their  family  preceptor  Vasistha and  requested  him  to  be  the  chief  priest.  But  Vasistha had  already  promised  Indra  to  conduct  a  yaga  for  him and  so  advised  Nimi  to  postpone  his  yaga  to  a  later date.  But  Nimi  was  unwilling  to  postpone  his  yaga  and so  he  performed  it  with  Gautama  Maharsi  as  the chief  priest.  It  took  five  hundred  years  for  Nimi  to complete  the  yaga.  After  five  hundred  years  Vasistha after  comp'eting  the  yaga  of  Indra  came  to  see  Nimi and  found  that  he  had  already  conducted  the  yaga without  him.  Vasistha  was  angry  and  he  cursed  Nimi saying  that  Nimi  would  become  bodiless.  But  powerful Nimi  cursed  Vasistha  also  and  separated  his  soul  from his  body. Griefstricken,  Vasistha  went  to  Brahma  and  com- plained to  him.  Brahma  said.  "Oh  son,  you  go  and merge  with  the  brilliance  of  Mitravarunas  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". Vasistha  was  pleased  to  hear  that  and  he  circumam- bulated Brahma  and  prostrated  before  him  and  then went  to  the  asrama  of  Mitravarunas.  He  then abandoned  his  body  there  and  merged  with  the brilliance  of  Mitravarunas.  One  day  Urvagi  with her  companions  came  to  the  asrama  of  Mitravarunas 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 Vasistha,  (Skandha  6,  Devi  Bhagavata). MAITREYA.  A  sage  of  great  brilliance  of  ancient India. 1 )  Genealogy.     Descending   in    order    from   Visnu    :  — Brahma— Atri — Candra — Budha— Pururavas  —  Ayus — Anenas — -Pratiksatra — Srnjaya — Jaya — Vijaya —  Krti — Haryasva — -Sahadeva — Nadina — Jayasena  —  Sankrti  — Ksatradharma — Sumagotra — Sala — Arstisena — Koga — Dlrghatapas — -Dhanvantari — Ketuman — Bhlmaratha — Divodasa — Maitreya. Somapa  was  born  as  the  son  of  Maitreya. 2)  Other  details. (i)  Once  Maitreya  went  to  Hastinapura  and  told Duryodhana  that  he  should  behave  kindly  to  the Pandavas.  Duryodhana  who  did  not  much  relish  the advice  sat  tapping  on  his  thighs  with  his  hands,  not seriously  attending  to  the  sage.  Maitreya  was  dis- pleased at  the  discourtesy  and  cursed  that  Bhima MAKARADAMSTRA would  one  day  break  Duryodhana's  thighs.  (See  under Duryodhana). (ii)  Maitreya  was  a  courtier  of  Yudhisthira.  (Sloka 10,  Chapter  4,  Sabha  Parva). (iii)  Maitreya  was  one  among    the    sages    who    visited Bhisma  while    he   was    lying   on    his    bed    of  arrows. (Sloka  6,  Chapter  47,  Santi  Parva). (iv)    Once  he  discussed  with  Vyasa  topics  on    Dharma. (Chapter  120,  Anusasana  Parva). (v)  When  Sri  Krsna  died,  the  spiritualistic  ideology  of Dharmaputra  became  more  dominant  and  he  approach- ed Vidura  for  DharmopadeSa.  Vidura  sent  him  to Maitreya.  Dharmaputra  went  to  the  Asrama  of Maitreya  on  the  banks  of  the  river  Gaiiga  and  after paying  respects  to  him  accepted  Dharmopadesa (Instruction  in  law,  duty  and  morals)  from  him.  (3rd Skandha,  Bhagavata). MAITREYI.  Wife  of  the  sage  Yajfiavalkya.  She  was one  of  the  most  learned  and  virtuous  women  in  ancient India.  There  are  innumerable  references  to  her  in  the Puranas.  (For  details  about  her  splendour  see  under Candrangada) . MAITRl.  Daughter  of  Daksa.  Thirteen  daughters  of Daksa  were  married  to  Dharmadeva.  Maitri  was  one  of them.  Maitri  bore  a  son  named  Abhaya  to  Dharma- deva. (4th  Skandha,  Bhagavata). MAJJANA.  A  soldier  of  Subrahmanya.  ( Sloka  70,  Chap- ter 45,  Salya  Parva). MAKANDl.  A  city  of  the  King  Drupada.  This  city  was on  the  banks  of  the  river  Gaiiga.  (Sloka  73,  Chapter 137.  Adi  Parva) .  See  under  KAPATABHIKSU. MAKARADAMSTRA.  A  prostitute  of  Mathura,'  the  birth place  of  Sri  Krsna.  The  story  of  this  woman  who  had made  prostitution  and  cheating  her  aim  in  life  was  told to  Vasavadatta  wife  of  Udayana  by  Vasantaka.  The curbing  of  the  arrogance  of  Makaradarhstra  by  a  poor brahmin  of  name  Lohajangha  with  the  help  of  Vibhlsana, emperor  of  the  demons,  is  the  theme  of  the  story. Makaradamstra  had  a  daughter  named  Rupinika. The  mother  tried  to  make  the  daughter  also  a  prostitute. Once  Rupinika  went  to  a  far-off  temple  for  worship  as instructed  by  her  mother.  There  she  met  a  poor  brahmin named  Lohajangha  and  Rupinika  was  attracted  to him  by  his  handsome  features.  She  sent  word  through her  maid  requesting  Lohajangha  to  come  to  her  house. Rupinika  came  back  and  waited  for  her  lover  to  come. After  some  time  Lohajangha  came.  Makaradarhstra scrutinised  the  new-comer  with  suspicion  but  Rupinika took  him  to  her  bed-room.  Both  of  them  remained there  making  love.  Makaradamstra  finding  her  daugh- ter 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." Rupinika  discarded  the  advice  of  her  mother  and Makaradamstra  felt  annoyed.  She  decided  to  send  out Lohajangha  somehow.  One  day  a  prince  came  that way  and  Makaradamstra  enticed  him  to  her  house  and requested  the  prince  to  accept  Rupinika  and  send Lohajangha  out  of  her  house. The  prince  accepted  the  request  of  the  mother-prosti- tute. At  that  time  Rupinika  had  gone  to  the  temple MAKARADAMSTRA and  Lohajarigha  for  a  walk.  After  some  time  Lohajaiigha came   as  usual   and    entered    the    house    and  Makara- daihstra  introduced  Lohajaiigha  to  the  prince.    At  once the  servants  of  the  prince  beat  Lohajaiigha  and  carrying him  away  out  of  the  house  put  him  in  an  excrement  pit. Lohajaiigha  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 tlesh  and  the    animal  lay  hollow   inside  with   the  skin  in tact  on  the    skeleton.      Lohajangha    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  Lohajangha  to  get  out.  The  rains  continu- ed, the    water-level  in  the   river  Gariga  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   Lohajangha 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  Sri   Rama  to    bring   disaster to  them  and  so  they   immediately  ran    up  to  Vibhlsana and  told  him  of  the  incident.     Vibhlsana  asked  his'ser- vants    to  bring   Lohajangha    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   Lohajangha  said  thus  :  "I  am a    brahmin   from    Mathura.    I    did  penance    to   please Visnu  to  get  relief  from  my  poverty  and  one  day  Visnu appeared    before   me  in   person    and  said,    'Go    to   my devotee  Vibhlsana,    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." Vibhisana  was  immensely  pleased  to  hear  the  story  of Lohajangha  and  gave  him  immense  wealth  including many  precious  diamonds,  golden  replica  of  the  emblem of  Visnu  consisting  of  Sankha,  Cakra,  Gada  and Padma  and  a  small  kite  from  the  mountain  of  Svarna- mula.  Accepting  all  these  Lohajaiigha  flew  on  the  back  of the  kite  back  to  Mathura  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  Visnu  flew  on  the  back  of  the  kite  to  the house  of  Rupinika  and  addressing  Rupinika  in  private said,  "I  am  Visnu.  I  have  come  to  you  for  a union  because  you  are  virtuous".  Hearing  that  Rupinika respectully  surrendered  herself  to  him.  Before  dawn Lohajangha  left  the  house  and  flew  back  to  the  desert- ed place.  Rupinika  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.  Rupinika  then  told  her mother  all  that  had  happened  on  the  previous  night. Makaradarhstra  wanted  to  confirm  the  story  of  her daughter  and  so  she  kept  awake  that  night  to  see  what took  place.  She  found  Lohajangha  arriving  as  Visnu 470  MAKARADAMSTRA on  the  back  of  Garuda  and  fully  believing  him  to  be Mahavisnu  was  overjoyed  at  the  fortune  of  her  daughter and  running  to  her  the  next  morning  said  "Oh, dear  daughter,  by  the  grace  of  Sri  Narayana  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  husband- god." Rupinika  agreed  to  do  so.  That  night  she  told  the  fake Visnu  the  desire  of  her  mother.  Then  Lohajangha  said: "Your  mother  who  is  a  great  sinner  is  not  eligible  to  go to  Svarga  in  her  present  state.  Day  after  tomorrow 011  the  DvadasI  day  the  gates  of  heaven  will  open. Early  morning  on  that  day  the  goblins  of  Siva  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  char- coal 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  Mahesvara (Siva)  and  then  there  will  be  no  difficulty  for  me  to  allow her  to  enter  Svarga. Lohajangha  left  the  place  early  in  the  morning  and Rupinika  told  her  mother  all  that  her  husband  told her.  Makaradarhstra  dressed  herself  as  instructed  by Lohajangha  and  awaited  the  arrival  of  the  fake  Maha- visnu. Lohajangha  came  at  night  and  Rupinika showed  him  her  mother  dressed  as  desired  by  her husband.  Lohajangha  took  Makaradarhstra  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.  Lohajangha  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  'Marl',  destroyer  of  everything,  will  fall  on you.  If  you  want  to  avoid  that,  remain  in  this temple  and  worship  Visnu". People  were  frightened  when  they  heard  the  warning from  air  and  all  remained  in  the  temple  chanting  pra- yers and  reciting  devotional  songs  about  Visnu.  Makara- darhstra sat  there  for  a  while  dreaming  about  the  hap- piness in  store  for  her  in  Svarga  and  awaiting  her daughter's  husband  to  come  and  take  her.  But  Loha- jangha 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  Makaradarhstra  sitting on  the  wheel  of  the  flagstaff  felt  uneasy.  She  'could  not sit  there  any  longer  and  she  cried  aloud,  "Oh,  I  am  fal- ling". People  mistook  her  for  Marl  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  flag- staff 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 Makaradarhstra,  they  ali  clapped  their  hands  laughing loudly.  Hearing  the  news  Rupinika  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 MAKARAGIRI 471 MALAYAPRABHA now  I  will  give  him  my  crown  and  Kingdom".  Hearing that  Lohajangha  appeared  before  the  King  and  con- fessed 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  Vibhlsana  had given  him.  The  king  as  per  his  promise  gave  Loha- jangha his  kingdom  and  Rupinika  once  more  became his.  The  arrogance  of  Makaradarhstra  was  thus  curbed. (Kathamukhalambaka,  Kathasaritsagara ) . MAKARAGIRI.  A  mountain  near  Mahameru.  Maha- meru  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  Trisrnga are  on  the  north  side.  On  the  east  are  Jathara  and Devakuta,  on  the  south  are  Kailasa  and  Karavlra  and  on the  west  are  Pavamana  and  Pariyatra.  (8th  Skandha, Devi  Bhagavata) . MAKARAKSA .  Son  of  the  demon  Khara.  In  the  epic battle  between  Rama  and  Ravana  after  the  death  of Kumbha  and  Nikumbha  the  most  prominent  fighter who  entered  the  battle-field  on  the  side  of  Ravana  was Makaraksa.  He  gave  a  great  fight  to  Rama  but  was  in the  end  killed  by  him.  (Sarga  79,  Yuddha  Kanda,  Val- miki  Ramayana) . MAKARADHVAJA  I.  A  son  of  Hanuman.  He  was  born to  a  crocodile  living  in  the  ocean  as  the  perspiration drops  fell  on  her  from  Hanuman.  (Sarakanda, Ananda  Ramayana) . MAKARADHVAJA  II.  One  of  the  sons  of  Dhrtarastra. He  was  killed  in  the  great  battle  by  Bhlmasena.  (Chap- ter 92,  Drona  Parva). MAKARl.  A  river  of  Puranic  fame.  (Sloka  23,  Chapter 9,  Bhisma  Parva) . MAKSOPETA.  A  daitya.  This  daitya  whirls  round  along with  an  Aditya,  known  as  Visnu  in  the  month  of Karttika.  (November)  (12th  Skandha,  Bhagavata) . MALA.  A  place  of  habitation  of  ancient  India.  (Sloka 39,  Chapter  9,  Bhisma  Parva). MALADA.  One  of  the  wives  of  Sage  Atri.  (Brahmanda Purana,  Chapter  38  Verses  74-87) . MALADA  (S)  A  community  of  people  who  lived  in ancient  India.  From  Mahabharata,  Drona  Parva, Chapter  27,  we  learn  that  they  were  the  partisans  of the  Kauravas. MALAJA.  An  ancient  town  celebrated  in  the  Puranas.  It is  also  known  as  "Angamalaja".  (See  under  (A5IGA- MALAJA). MALAT1KA.  A  follower  of  Subrahmanya.(  Sloka  4,  Chap- ter 46,  Salya  Parva). MALAVA.  A  Puranic  river  to  be  remembered.  (Sloka 25,  Chapter  165,  Anusasana  Parva). MALAVA.  An  ancient  country  on  the  west  coast  of  India. Mahabharata  contains  the  following  statements  regard- ing Malava  : (i)  The  people  of  Malava  participated  in  the  Rajasuya of  Yudhisthira.  (Sloka  11,  Chapter  34,  Sabha  Parva). (ii)  Armed  young  Ksatriyas  of  Malava  presented Yudhisthira  with  great  wealth.  (Sloka  15,  Chapter  52, Sabha  Parva) . (iii)  Karna  conquered  Miilavadesa.  (Sloka  20,  Chapter 254,  Vana  Parva). ( iv)  Malava  was  one  of  the  prominent  and  renowned countries  of  ancient  India  (Sloka  60,  Chapter  9,  Bhisma Parva). (v)  Obeying  the  order  of  Bhisma  the  people  of  Malava attacked  Arjuna.  (Sloka  76,  Chapter  59,  Bhisma Parva) . (vi)  Sri  Krsna  once  conquered  Malavadesa.  (Sloka  16, Chapter  19,  Drona  Parva). (vii)  Paras urama  exterminated  the  Ksatriyas  of  Malava- desa. (Sloka  11,  Chapter  70,  Drona  Parva). MALAVA(S).  The  Ksatriyas  born  to  king  Asvapati  of his  wife  Malavl  are  known  as  Malavas.  (Sloka  49, Chapter  297,  Vana  Parva). MALAVl.  The  queen  of  Asvapati  king  of  Madra.  She was  the  mother  of  Savitri.  Asvapati  begot  of  Malavl a  hundred  sons  called  Malavas. Yama  took  to  Kalapuri  the  soul  of Satyavan  who  was shortlived.  Savitri,  wife  of  Satyavan,  followed  Yama. Yama  blessed  Savitri  and  said  she  would  have  many children  and  gave  life  to  Satyavan  again.  Yama  said "Satyavan  will  live  for  four  hundred  years  and  you  will get  a  hundred  sons  of  him.  Your  father  Aivapati  also will  get  a  hundred  sons  of  Malavi  and  the  earth  will get  the  name  of  Savitri  also".  Accordingly  Miilavl  got a  hundred  sons  and  they  were  called  Malavas.  (Chapter 297,  Vana  Parva) . MALAYA  I.  A  son  of  King  Rsabhadeva  belonging  to  the Priyavrata  dynasty.  (Bhagavata,  5th  Skandha). MALAYA  II.  A  son  of  Garuda  (M.  B.  Sabha  Parva Chapter  99,  Verse  14). MALAYA  III.  A  son  of  Garuda.  (Sloka  14,  Chapter  101, Udyoga  Parva) . MALAYA  IV.  A  mountain  in  South  India.  The  following pieces  of  information  are  gathered  about  this  mountain from  the  Puranas: — ( 1 )  The    sovereign    deity   of  this  mountain  attends  on Kubera    in   Kubera's    assembly.     (M.B.    Sabha   Parva, Chapter  10,  Verse  32) (2)  The  Pandya  and  Cola  Kings  collected  Sandal  Paste essence  from  the  Malaya  and  Dardura  mountains,  filled them  in  golden  pots  and  presented  them  to  Yudhisthira. (M.B.  Sabha  Parva,  Chapter  52,  Verse  33) . (3 )  The  monkeys  who  went  in  search    of  Slta    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.    Bhisma  Parva,    Chapter   9, Verse  11) (5)  Once  Mrtyu  deity  performed  tapas  on    this   moun- tain. (M.B.  Drona  Parva,  Chapter  543  Verse  26). (6)  In  Tripuradahana,  Siva  used  this  mountain  as    the flagstaff  of    his   chariot.    (M.B.  Drona  Parva,  Chapter 102,  Verse  73). MALAYA  V.  In  Mahabharata  there  is  a  description of  another  Malaya  Mountain  besides  the  Malaya  moun- tain of  South  India.  When  the  sage  Suka  ascended Heaven,  he  saw  a  Malaya  mountain  on  the  way.  The celestial  women,  UrvasI  and  Vipracitti  used  to  dance there  daily.  This  Malaya  is  somewhere  above  Kailasa. (M.B.  Sand  Parva,  Chapter  332,  Verse  21). MALAYADHVAJA  (PAtfDYA) .  In  Mahabharata, Karna  Parva,  Chapter  20,  we  read  about  a  Pandya  King named  Malayadhvaja  who  took  part  in  the  Kuruksetra battle  and  was  killed  in  the  fight  against  Asvatthama. MALAYAPRABHA.  A  King  celebrated  in  Puranas.  He ruled  over  Kuruksetra.  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 MALEYA(S) 472 MALYAVAN  I 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 "Kalpavrksa"  and  the  subjects  were  his  "Kamadhenus." But  the  King  did  not  heed  the  advice  of  his  son.  He jokingly  said  that  Induprabha  was  also  their  "Kalpa- vrksa". Stung  by  this  taunt,  Induprabha  took  a  solemn oath  that  he  would  either  become  a  "Kalpavrksa"  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  "Kalpa- vrksa". 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  "Bodhisattvacarya". (Kathasaritsagara,  Sasarikavati  lambaka,  SthTaranga). MALEYA(S).  The  collective  name  of  the  ministers  of Vibhisana  The  four  ministers  were  :  Anala,  Anila, Hara  and  Sampati.  (Uttar  Kanda,  Valmiki  Ramayana) MALI.     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  Mahabali.   Pra- heti  was   unmarried    and    spent   his    time   in  religious pursuits.  Heti  married  Bhaya  sister  of  Kala   and    got   a son    named    Vidyutkesa.    Vidyutkesa     married     Sala- katanka   daughter   of  Sandhya   and   got  a  son  named Sukesa.  Suke' a  married  DevavatI,  daughter  of  Gramanl, alias    Manimaya.    DevavatI   delivered  three  sons,  Mali Sumali  and  Malyavan. 2)  Boon  to  Mali.     The  three  brothers,  even  while  young decided  to  acquire  great  strength  and  started  performing penance.    When    their    penance     became     very    fierce Brahma  appeared  before  them  in  person  and  asked  them what  boon  they  wanted.  They  said,  '  We  must  be  invin- cible,  we   must   be  destroyers  of  our  enemies,  we  must have    long    life,    we    must    become   rich    and  powerful ever    remaining   friendly   with    each     other".    Brahma granted  the  boon  asked  for. 3)  Family   life.     After   obtaining    the    boon  they    went to  ViSvakarma  and  asked    him  to  construct    a  place  of abode  for    them.    Visvakarma   was    frightened   and    he hastened  to  suggest  a  beautiful  place  for    them    to   live. He    said,    "There   is  a  mountain  named  Trikuta  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 Lanka  and  you,  demon-lords,  can  stay    there.    You  will get   glory    and    prestige  which    even    Indta    could    not acquire    in    his   Amaravati.    If  you  live    in  Lanka  with your  followers  you  will  be  unconquerable". The  happy'demons  with  their  people  went  to  Lanka. They  married  the  daughters  of  a  Gandharva  woman named  Narmada.  Mall  married  Vasudha  ;  Sumali, Ketumati  ;  and  Malyavan,  Sundari.  Mali  begot  of his  wife  Vasudha  four  sons  named  Anila,  Anala,  Hara and  Sampati.  Sumali  got  of  his  wife  Ketumati  ten  sons named  Prahasta,  Akampana,  Vikata,  Kalakamukha, Dhumraksa,  Danda,  Suparsva,  Samhrada,  Prakvata  and Bhasakarna  and  four  daughters  named  Vcka,  Puspot- kata,  Kaikasi  and  Kumbhinasi. 4)  Death.  The  three  brothers  attacked  Devaloka  under the  leadership  of  Mali  and  a  great  fight  ensued  and Mali  died  by  the  discus  of  Mahavisnu.  (Uttara  Rama- yana). MALINI  I.  A  river  which  flowed  by  the  side  of  the asrama  of  Kanva  Muni.  The  river  Cukka  which  flows through  the  district  of  Saharanpur  today  was  the  Malini of  old.  Some  believe  that  Malini  starts  from  the  Hima- layas. Sakuntala  was  born  on  the  shores  of  this  river. (Sloka  10,  Chapter  72,  Adi  Parva) . MALINl  II.  One  of  the  seven  mothers  of  Subrahmanya. (Sloka  10,  Chapter  228,  Vana  Parva). MALINl  III.  A  demoness.  This  maiden  was  sent  to serve  Visravas,  father  of  Ravana,  by  Kubera.  Vibhi- sana was  the  son  born  to  Vi;',ravas  of  Malini.  (Sloka  '.-', Chapter  275,  Vana  Parva) . MALINl  IV.  A  city  of  Puranic  fame  in  the  country of  Anga.  Jarasandha  gave  this  city  to  Karna.  (Sloka  6, Chapter  5,  Sabha  Parva). MALINl  V.  The  name  of  Sabari  in  her  previous  birth. (See  under  Sabari). MALINl  VI.  A  nymph  born  to  Puskara  of  Pramloca. (Chapter  8,  Verse  14,  Virata  Parva).  King  Ruci married  this  nymph  and  they  got  a  son  named  Raucya. The  lord  of  Raucyamanvaritara  was  this  Raucya. (Markandeya  Purana) . MALINl  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  Sukladvadasi  Vrata and  so  was  born  again  as  the  nymph  Urvas'I.  (2.  7.  24, Skanda  Purana). MALLARASTRA.  A  country  in  ancient  India.  The capital  of  Mallarastra  was  the  present  city  of  Kusl.  At the  time  of  Mahabharata,  this  country  was  ruled  by  a King  named  Parthiva.  There  is  a  statement  in  the Mahabharata  that  this  King  was  defeated  by  Bhimasena. When  the  Pandavas  discussed  the  countries  in  which they  were  to  live  "incognito",  the  name  of  Mallarastra was  also  mentioned.  (Mahabharata,  Sabha  Parva, Chapter  30,  Verse  3  ;  Bhlsma  Parva,  Chapter  9,  Verse 44;  Virata  Parva,  Chapter  1,  Verse  13). MALYAPINDAKA.     A  serpent  born    in    the    family    of Kasyapa.  (Sloka  13,  Chapter  103,  Udyoga  Parva). MALYAVAN  I.  A  Parsada  of  Siva.  The  most  intimate friend  of  Malyavan  was  Puspadanta. 1)  Curse  of  Malyavan,  Once  Siva  was  telling  ParvatI  a story  of  the  Gandharvas  and  Puspadanta  heard  it  as  he sat  hiding  in  a  place  nearby.  Parvati  got  angry  and was  about  to  curse  when  Malyavan  intervened  and  re- commended for  mercy.  ParvatI  got  angrier  and  cursed them  both  to  be  born  on  earth  as  men.  They  begged for  relief  and  ParvatI  said  :  "In  the  deep  depths  of  the forest  of  Vindhya  mountains  there  lives  a  Yaksa  named Supratlka  who  has  been  turned  into  a  devil  called Kanabhuti  by  a  curse.  Puspadanta  should  narrate  the story  he  has  now  heard  to  Kanabhuti  and  he  will  then be  released  from  the  curse.  Kanabhuti  would  narrate  to Malyavan  what  he  has  heard  from  Puspadanta  and MALYAVAN  II 473 MAMAlsIKAM Kanabhuti  would  then  be  released  from  his  curse. Malyavan  should  then  make  public  the  story  he  has heard  and  then  he  will  also  be  released  from  the  curse". Puspadanta  was  born  as  Vararuci  in  the  city  of  Kau- sambi  and  Malyavan  as  Gunadhya  in  the  city  of Supratisthita.  (See  under  Gunadhya). 2 )  Another  curse  to  Malyavan.     By  another  curse  Malya- van was  born  as  a  spider  and  Puspadanta  as  an  elephant in  the  south  of  Bharata.  (See  under  Puspadanta). 3)  Part  in  Devdsura  battle. Released  from  curses  Malyavan reached  the  presence  of  Siva.  It   was    the   time   of  the Devasura    battle   and    Malyavan    fought    on  the  side  of the  devas.  Malyavan  played  a  prominent    part   in    the battle.    Malyavan    had    to  fight  against  a  fierce  archer named  Kolahala.  Kolahala  sent  three  arrows  one    each on    the    forehead    and    the    two  shoulders.  Malyavan returned  the  fight  with  arrows.  Then  Kolahala  showing his   swiftness    of   hand    tormented    him    with    several different  weapons.  Unmindful  of  this    vehement   attack Malyavan   plucked    a  hillock  and  threw  it  at  Kolahala. 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 Malyavan  faint    by    the     terrible    heat    it    gave    out. Malyavan  accepted  defeat  and  ran  away  to  the  mountain. (Chapter  13,  Part  4,  Agni  Purana) . MALYAVAN  II.  Son  of  the  demon  Sukesa.  He  was  the brother  of  Mali  and  Sumali. This  Malyavan  was  the  father  of  Havana's  mother. They  were  all  living  in  Patala  but  when  Ravana obtained  his  boon  he  sent  away  Kubera  from  Lanka and  became  the  ruler  of  Lanka.  Malyavan  and  other demons  followed  Ravana  to  Lanka,  and  stayed  with  him confirming  his  sovereignty  over  the  place. In  the  Rama-Ravana  battle  Sugriva  stole  the  crown  of Ravana  and  kicked  him  on  his  face.  Ashamed  of  the insult  Ravana  went  back  to  his  palace  and  the  first  per- son he  saw  was  Malyavan.  The  old  man  had  come  to advise  Ravana  to  give  back  Sita  to  Sri  Rama.  But Ravana  did  not  like  the  advice  and  tore  to  pieces  the letter  of  advice.  (For  more  details  see  under  Mall) . MALYAVAN  III.  A  mountain.  This  mountain  is  situ- ated between  the  mountains  of  Meru  and  Mandara  in the  country  of  I lavrta.  This  mountain  shines  like  gold. (Chapter  7,  Bhisma  Parva). MALYAVAN  IV.  Another  mountain  near  the  Hima- layas. The  Pandavas  visited  this  mountain  on  their  way to  the  mountain  Gandhamadana  from  the  asrama  of Arstisena.  (Chapter  153,  Vana  Parva). MALYAVAN  V.  A  mountain  situated  in  the  country  of Kiskindha.  The  fight  between  Bali  and  Sugriva  took place  near  this  mountain.  This  is  on  the  banks  of  the river  Timgabhadra.  Uttara  Ramayana  states  that  the palace  of  Sugriva  was  on  the  top  of  this  mountain.  Sri Rama  stayed  on  the  beautiful  peak  of  this  mountain  for four  months.  (Sloka  40,  Chapter  280,  Vana  Parva).' MAMAiNlKAM.  Mamankam  was  a  very  important  national festival  of  Kerala.  This  festival  used  to  be  conducted  on the  sandy  beach  of  Tirunavaya.  It  represented  the  crown- ing 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  differ- ent parts  of  Bharata.  Scholars  believe  that  the  word Mamankam  is  derived  from  the  Sanskrit  word  "Maha- magha".  Some  say  that  it  was  so  called  because  it  was conducted  on  the  day  of  Magha  in  the  month  of Magha. The  festival  was  conducted  under  the  auspices  of  the supreme  power  in  Malabar.  For  a  long  period  Peru- mals were  in  power  in  Malabar  and  so  Mamaiikam  was conducted  under  the  control  of  the  Perumals.  The  last of  the  line  of  Perumals  handed  over  the  right  to  the then  mighty  chief,  the  King  of  Valluvanad  and  for several  years  Mamankam  was  conducted  under  his  aus- pices. The  foreign  traders  who  came  to  Malabar,  the Mohammadans  and  the  Portuguese,  persuaded  Samutiri (zamorin)  to  take  control  of  this  festival  and  with  the help  of  the  foreigners  Samutiri  wrested  from  the  King of  Valluvanad  the  right  of  conducting  the  Mamankam. After  some  time  the  King  of  Valluvanad  made  an attempt  to  get  back  the  right  from  Samutiri.  This enraged  Samutiri  and  there  ensued  a  fight  between them  resulting  in  much  shedding  of  blood.  An  agree- ment was  reached  that  after  twelve  years  each  would relinquish  the  right  in  favour  of  the  other.  So  after twelve  years  Samutiri  was  compelled  to  relinquish  his right  but  by  resorting  to  many  sly  tactics  he  retained the  right.  The  strength  of  Samutiri  increased  and  he became  a  great  power  in  Malabar.  He  was  bold  enough to  send  away  the  Portuguese  from  the  coast  and Samutiri  maintained  his  position  till  the  advent  of Tippu  Sultan  to  Malabar  in  the  year  1 788  A.D.  Every twelve  years  Samutiri  had  to  show  his  might  to  retain the  right  of  the  Mamarikam  and  those  days  of  exhibit- ing strength  were  ghastly. The  place  of  this  Mamankam  was  at  Tirunavaya  in  Tirur taluk.  A  Siva  temple  of  historic  fame  stands  on  the shores  of  the  river  Bharata  flowing  through  Tirur  taluk. There  was  an  expansive  sand  beach  on  its  shores, become  famous  by  being  the  scene  of  many  socio-politi- cal events  there.  It  was  the  venue  of  the  mighty Nambudiris  of  Malabar  to  discuss  matters  of  socio- political importance.  Every  year  on  the  full-moon  day in  the  month  of  Magha  all  the  ruling  chiefs  of  Kerala would  assemble  there  and  on  a  special  dais  there Samutiri  would  sit  with  royal  robes  and  a  sword  in  his right  hand  presiding  over  the  assembly.  The  sword  was given  to  the  Samutiris  by  Ceraman  Perumal  and  was considered  the  symbol  of  undisputed  sovereignty  of Kerala.  It  was  also  a  sanction  to  conduct  the  Maman- kam. The  Samutiris  came  prepared  to  give  a  fight  if  their authority  was  challenged  by  anybody.  The  ruling Samutiri  would  send  an  invitation  to  all  chiefs  of Kerala.  On  either  side  of  Samutiri  would  sit  the  rela- tives and  friends  of  Samutiri.  There  would  be  an  army ofNairs  and  Tiyyas  ready  outside  and  only  after defeating  them  could  anybody  approach  the  dais  of Samutiri.  The  dais  was  called  Nilapattutara. 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  Mamankam  attract- ed a  huge  crowd  from  far  and  wide  because  there  were then  many  items  .  of  interest  and  information.  The Mamankam  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  Mamankam  was  in  1 755  A.D.  By  the M  AMATA 474 MANDAKINl  VI time  of  Marttanda  Varma  the  centre  of  power  shifted from  Malabar  to  the  south.  Even  today  the  memories of  the  same  arc  brightening  spots  in  the  history  of Malabar. MAMATA.  Mother  of  the  sage  Dirghatamas.  (See under  Dirghatamas). MAMMATA.  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  "Kavya  Prakasa".  It  is  divided  into  ten chapters.  Each  cRapter  is  entitled  "Ullasa".  There  is  a view  expressed  by  some  people  that  Mammata  wrote only  the  first  nine  chapters  of  this  book  and  the  last chapter  was  written  by  another  scholar  named  Alaka. Numerous  commentaries  on  Mammata's  Kavya  PrakaSa have  been  published.  It  is  said  that  Patanjali's  commenta- tor Kayya^a  was  the  brother  of  Mammata.  "Sabda Vyapfira  Vicara"  is  another  book  written  by  Mammata. MAMTI  I.  The  disciple  of  Gautama  and  the  guru  of Atreya.  (Brhadaranyaka  Upanisad). MAMTI  II.'  A  devotee  of  Siva.  He  was  the  father  of the  famous  Kalabhiti.  (See  under  Kalabhiti) . MANAGARVA.  A  celestial  maiden  who  was  born  as  a she-monkey  in  the  vicinity  of  the  Himalayas  by  a  curse of  Brahma.  She  became  the  wife  of  a  monkey  named Kesari.  She  was  named  Anjana  and  was  the  mother of  Hanuman.  ( For  details  see  under  Hanuman ) . MANASA  I.  A  serpent  born  of  the  family  of  Vasuki. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  5,  Chapter  57,  Adi  Parva). MANASA  II.  A  serpent  born  of  the  family  of  Dhrta- rastra.  This  serpent  was  burnt  to  death  at  the  Sar- pasatra of  Janamejaya.  (Sloka  16,  Chapter  57,  Adi Parva) . MANASA  IV.  (MANASASARAS).  A  lake  on  the  peak  of the  Himalayas.  Arjuna  visited  this  lake  once.  (Sloka 4,  Chapters,  Sabha  Parva).  In  the  precincts  of  this lake  many  devotees  conduct  Siva-worship.  They  believe they  would  merge  with  Siva  at  the  end  of  the  yuga. Those  who  bathe  in  that  pond  would  acquire  moksa. Manasasaras  is  called  Ujjanaka  also.  Vasistha  and Arundhati  became  realised  souls  at  this  place.  (Sloka 14,  Chapter  130,  Vana  Parva).  A  sage  who  lived  in Manasasaras  in  the  form  of  a  swan  visited  Bhisma while  he  was  lying  on  his  bed  of  arrows.  (Sloka  98, Chapter  119,  Bhisma  Parva).  Once  a  Devi  named UpasVuti  pointed  out  Indra  who  was  hiding  amongst the  lotus  stems  in  Manasasaras.  It  was  Brahma  who made  this  lotus  lake  and  the  river  Sarayii  starts  from here.  (Balakanda,  Valmiki  Ramayana). MANASADEVl.  A  devi  born  of  the  mind  of  Kasyapa Prajapati.  She  is  known  as  Jaratkaru  also.  (For details  see  under  Jaratkaru  II). MANASADVARA.  A  mountain  near  Manasasaras. Because  the  entrance  to  the  lake  of  Manasasaras  was through  this  mountain  it  got  the  name  of  Ma.nasadva.ra. In  the  centre  of  this  was  an  airama  of  Parasurama. (Sloka  12,  Chapter  130,  Vana  Parva). MANASAPUTRAS.  The  Prajapatis  created  by  Brahma from  his  mind  are  called  the  Manasaputras  or  spiritual sons  of  Brahma.  They  are  Bhrgu,  Pulastya,  Pulaha, Kratu,  Ahgiras,  Marlci,  Daksa,  Atri  and  Vasistha. They  are  nine  in  number.  (Chapter  7,  Arhsa  1,  Visnu Purana) .  They  are  all  Prajapatis  and  their  wives  are  in order  Khyati,  Bhuti,  Sambhuti,  Ksama,  Priti,    Sannati, Orjja,  Anasuya  and  Prasuti. MANASVINI.     A    daughter     of    Daksaprajapati.     She became  the  wife  of  Dharmaraja.  Candra    was    born   of this  Manasvini.    (Sloka  19,  Chapter  66,  Vana  Parva). MANASYU.     A  King  of  the  Puru  dynasty.    He   was   the grandson  of  Puru  and  the  son  of  Pravlra.    His     mother was  Surasenl.  Manasyu  begot  of  his  wife  Sauvirl    three sons    named  Sakta,    Samhana    and   Vagml.    (Sloka   6, Chapter  94,  Adi  Parva) . MANAVA.     A  scholar   and    an    authority    on    Dharrna- sastra.    He   was    the   author   of    three    books  namely, Manava  Upapurana,  Manavai'rautasutra  and  Manava- vastulaksana. MANAVARA.     She    was  the   wife   of  Arthalobha   who was  the  house-keeper  of  Bahubala,    King    of  Kancl. This  Manavara  divorced  her    husband    to   marry   one who  was  more  wealthy.  (Kathasaritsagara) . MANAVARJAKA.     A   place     of  habitation   of  ancient India.   (Sloka  50,  Chapter  9,  Bhisma  Parva). MANAVl.     A  prominent  river  of  ancient    India.    (Sloka 32,  Chapter  9,  Bhisma  Parva) . MANDAGA  I.     A    river    of  Puranic   fame.    (Sloka    33, Chapter  9,  Bhisma  Parva) . MANDAGA  II.     A  place  in    the   island    of  Saka.    The Sudras   who    reside    there    are     all     virtuous    people. (Sloka  38,  Chapter  9,  Bhisma  Parva) . MANDAKA  I.     One  of  the   sons    born    to      the    Yaksa Manibhadra  of  his  wife  Punyajani. MANDAKA  II.     A  place  of  habitation  of   Puranic   fame in  ancient  India.    (Sloka  43,  Chapter  9,  Bhisma  Parva) . MANDAKARNI  (SATAKARNI) .  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  there- after known  as  'Pancapsaras'.  Rama  and  Laksmana during  their  exile  in  the  forests,  with  Slta  visited  this place.  (Sarga  11,  Aranyakanda,  Valmiki  Ramayana). MANDAKINl  I.  A  maid  who  fell  in  love  with  Bhartr- hari.  (See  under  Bhartrhari). MANDAKINl  II.  A  river  which  flows  near  the  moun- tain of  Citrakuta.  If  one  bathes  in  this  river  one  will have  to  one's  credit  the  benefit  of  performing  one  AsVa- medha  yajna.  If  one  lives  there  bathing  in  that  river daily,  one  will  become  possessed  of  RajalaksmI  (wealth and  majesty  of  a  King) .  (Sloka  29,  Chapter  25, Anusasana  Parva). MANDAKINl  III.  A  river  celebrated  in  the  Puranas, taking  its  source  from  the  chain  of  Kcdara  mountains in  Uttara  khanda.  It  is  also  known  as  Mandagni  and Kallganga.  (M.B.  Bhisma  Parva,  Chapter  89,  Verse 34). MANDAKINl  IV.  Kubera's  park.  Since  this  park  is watered  by  Gaiiga,  it  acquired  the  name  Mandakini. (M.B.  Anusasana  Parva,  Chapter  19,  Verse  82) . MANDAKINl  V.     AkaSa  Gaiiga. MANDAKINl  VI.  One  of  the  two  wives  of  Vis"ravas, son  of  Pulastya.  A  son,  Kubera  was  born  to  her  by the  blessing  of  Siva.  (Padma  Purana,  Patala  Khanda)  . MAIVDALAKA 475 MANDHATA MANDALAKA.  A  serpent  born  of  the  family  of Taksaka.  This  was  burnt  to  death  in  the  Sarpasatra of  Janamejaya.  (Sloka  8,  Chapter  57,  Adi  Parva). MANDAPALA.  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  Khandavadaha) . MANDARA  I.  A  tortoise  which  is  a  character  in  the book  Pancatantra.  (See  under  Pancatantra) . MANDARA  II.  A  brahmana  who  is  greatly  extolled  in Sivapurana.  (See  under  Rsabha) . MANDARA.  One  of  the  wives  of  Visvakarma.  The monkey  named  Nala  was  the  son  of  Mandara.  This monkey  was  the  chief  of  those  who  helped  Sri  Rama to  build  a  bridge  to  Lanka.  Visvakarma  had  once blessed  Mandara  saying  that  her  son  would  one  day become  great.  (Sarga  22,  Valmiki  Ramayana) . MANDARA  I.  Eldest  son  of  Hiranyakasipu.  Receiving a  boon  from  Siva  he  fought  with  Indra  for  crores  of years.  Maha  Visnu's  weapon  Cakra  and  Indra's weapon  Vajra,  were  smashed  to  pieces  when  they  hit his  strong  body.  (M.B.  Anusasana  Parva,  Chapter  19, Verse  32) . MANDARA  II.  A  son  of  the  sage  Dhaumya.  He married  Samlka,  the  virgin  daughter  of  the  Brahmana Aurva  who  was  a  native  of  Malava  land.  (Ganesa Purana,  2.  34.  14). MANOARALAKSMl.  Queen  of  the  King  named Sirhhadhvaja.  ( See  under  Siihhadhvaja ) . MANDARAPARVATA  (MANDARACALA ) .  A  moun- tain of  Puranic  fame.  The  following  information  is gathered  from  Mahabharata  regarding  this  mountain  : ( 1 )  This  mountain  rises  up  to    ten    thousand    yojanas and  also  goes  down    to  ten  thousand  yojanas.  (Chapter 18,  Sloka  17,  Adi  Parva). ( 2 )  During    the  time   of  the    churning  of    Ksirabdhi (ocean   of  Milk)    the   serpent     Ananta   brought    this mountain  as  per  instructions  from   Mahavisnu.     (Sloka 6,  Chapter  18,  Adi  Parva). (3)  It  was  this  mountain  that  was  used  as  the  Mantha (churning  stick)  when    the     milk-ocean    was  churned. (Sloka  13,  Chapter  18,  Adi  Parva). (4)  During     the     time   of  churning   the   Milk-Ocean many  inhabitants  of  Patala  and  animals   in    the  ocean were  killed   because  of  the  rubbing   of    this   mountain. (Sloka  26,  Chapter  18,  Adi  Parva). (5)  This  mountain  resides  in  the' court   of  Kubera    as Devatma.  (Sloka  81,  Chapter  10,  Sabha  Parva). (6)  This   mountain  is   situated  near   Kailasa.  Eighty- eight  thousand  Gandharvas  and  four  times  as  much  of Yaksakinnaras   reside   on    the    top  of   this    mountain, along  with    Kubera   and    a   yaksa   named    Manivara. (Sloka  5,  Chapter  139,  Vana  Parva). (7)  Once  in   a   dream   Arjuna   conducted    a    trip     to Kailasa  accompanied  by  Sri  Krsna  and  on  his    way  he halted  at    this  mountain.    The   mountain    then    shone with  the  presence  of  nymphs    and    heavenly  songsters. (Sloka  33,  Chapter  80,  Drona  Parva). (8)  In  destroying   the    notorious     demon   trio   called Tripuras,  Siva  used  this  mountain  as  a  bow.  (Sloka  76, Chapter  202,  Drona  Parva). (9)  Once  when  the  Sage  Astavakra  was   conducting    a tour  of  the  northern  parts  he  stayed  on    this    mountain for  some  time.  (Sloka  54,  Chapter  19,  Anusasana  Parva) . MANDARA  VAT  I.  A  heroine  in  Kathasaritsagara.  She is  the  heroine  of  the  story  told  by  the  second  Vetala  to King  Trivikramasena.  (See  under  Vetala). MANDAVl.  Wife  of  Bharata.  Rama  married  Sita; Bharata,  Mandavi;  Laksmana,  Urmila  and  Satrughna, Srutaklrti  (Sarga  73,  Balakanda,  Valmiki  Ramayana) . Mandavi,  Urmila  and  Srutaklrti  were  the  daughters of'Kusadhvaja,  brother  of  Janaka.  (Bala  Kanda, Kamba  Ramayana) .  Bharata  got  two  sons  of  Mandavi named  Subahu  and  Surasena.  Both  of  them  defeated the  Gandharvas  and  established  cities  one  on  each side  of  the  river  Sindhu.  (Uttara  Ramayana). MANDAVISARPIIVl.  A  louse,  a  character  in  a  story of  Pancatantra.  (For  details  see  under  Pancatantra). MAl^DAVYA.  A  sage.  He  is  known  as  Animaudavya also.  Once  Ravana  beat  Mandavya  because  of  his not  respecting  Ravana.  That  da  /  Mandavya  cursed him  saying  "You  will  also  be  beaten  like  this  by  a brave  monkey".  (Yuddha  Kanda,  Kamba  Ramayana). (More  details  can  be  had  from  the  entry  Animanda- vya).  The  asrama  of  Mandavya  is  considered  a  holy place.  Once  the  King  of  Ka£i  went  to  this  asrama  and performed  severe  penance  there.  (Chapter  186,  Udyoga Parva) . MANDEHA(S) .     See  the  2nd  para  under  Pakal. MANDHATA.  A  King  of  pre-eminence  in  the  dynasty of Iksvaku. 1 )  Genealogy.     Descending  in  order   from    Visnu   were born  —  Brahma  —  Marici  —  Kasyapa  —  Vivasvan  - Iksvaku — Vikuksi — Sas ada — Puranjaya — Kakutstha  - Anenas  —   Prthulasva   -  -   Prasenajit  —  Yuvanasva  - Mandhata. 2)  Birth.     Yuvanasva,     father     of  Mandhata    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.  Yuvanasva  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 silent.  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  yaga  '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  yagasala.  The  yaga    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   yagasala    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    yagasala    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    yaga   and  went to  their  asramas. 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 MANDHATA 476 MANDODARl  II they  enquired  among  themselves  as  to  whose  breast- feeding it  would  get  when  Indra  appeared  and  said "Mam  Dhata",  meaning  it  would  drink  me.  That  was how  the  child  got  the  name  'Mandhata'.  Indra  thrust the  child's  big  toe  into  its  mouth  and  the  child  began  to suck  milk  through  it.  Mandhata  who  grew  thus  drink- ing its  own  toe  became  a  mighty  man  of  renown.  (7th Skandha,  Devi  Bhagavata) . 3)  Administration     of    the    state     and  marriage.     When Mandhata  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    inti- midated the  dasyus  he  got  the    name  Trasadasyu.    He married  the  perfect-figured  chaste  daughter    Bindumati of  Sasabinduraja.  She  got  two  sons   named     Purukutsa and  Mucukunda. The  Puranas  state  that  Mandhata  had  another  son named  Ambarisa  and  fifty  daughters  who  were  all married  to  a  sage  named  Saubhari. 4 )  How  he  caused  rains  in  the   country.     Mandhata   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    Krtayuga    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  Sudra    is    performing   penance    and that  is  why  the  clouds  refuse  to  shower  rains.    Kill  him and  then  the    evil   will   go".    Hearing   this    Mandhata 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   ekadasi    day. ( Eleventh  day  in  each  half  of  a  month) .    The  ekadasi which  falls  in  the  bright  half  of  Bhadrapada    is   called 'Padmanabha',  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 'ekadasi' 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  Purana) . 5)  Other  details. (i)  Mandhata  had  to  fight  once  against  Lavanasura but  had  to  accept  defeat  before  the  god-given  spear which  Lavanasura  possessed.  (Uttara  Ramayana). (ii)  Asvinidevas  once  helped  Mandhata  in  his  work  as an  owner  of  land.  (Sukta  112,  Anuvaka  16,  Mandala  1, Rgveda) . (iii)    Mandhata  became  pure    by   yajna   and   attained Svarga.  (Sloka  5,  Chapter  257,  Vana  Parva) . (iv)  Once  Narada  spoke  toSaftjaya  about    the   great- ness of  Mandhata.   (Chapter  62,  Drona  Parva) . (v)   At  another  time  Sri  Krsna  spoke  in  glowing  terms about  the  yajna  of  Mandhata.  (Sloka    81,    Chapter  29, Santi  Parva). (vi)  Once  Mahavisnu  came  to  Mandhata  disguised  as Indra  and  conversed  with  him  on  'Rajadharma'  (duties and  responsibilities  of  a  King.)  (Sloka  16,  Chapter  64, Santi  Parva). (vii)  Utatthya,  son  of  Angiras,  once  taught  Mandhata the  outlines  of  Rajadharma.  (Chapter  90,  Santi Parva). (viii)  Mandhata  conquered  the  whole  world  in  one day.  (Sloka  16,  Chapter  124,  Sand  Parva) . (ix)  On  another  occasion  Brhaspati  conversed  with him  on  the  subject  of  Godana.  (The  giving  away  of cows  as  gifts).  (Sloka  4,  Chapter  76,  Anusasana Parva) . (x)    Mandhuta  gave  away    as    gifts   millions    of    cows. (Sloka  5,  Chapter  85,  Anusasana  Parva) . (xi)  Mandhata  hated  non-vegetarian    food.  (Sloka  61, Chapter  115,  Anusasana  Parva). MANDODARI  I.  (MANDODARl).  (In  South  India the  name  Mandodarl  is  current).  Wife  ofRavana. The  Uttara  Ramayana  contains  a  story  about  the previous  history  of  Mandodarl. Maya,  an  asura,  was  born  to  Kasyapaprajapati  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  Hema and  they  married  her  to  Maya.  Maya  went  to  the southern  valley  of  Himavan  and  lived  there  with  Hema constructing  there  a  city  called  Hemapura.  They  got two  sons  Mayavl  and  Dundubhi.  But  they  grieved  over the  lack  of  a  daughter  and  she  went  to  a  side  of Himavan  and  started  penance  there  to  get  the  bless- ings of  Siva. Once  a  celestial  damsel  named  Madhura  after  observing Somavaravrata  went  to  Kailasa  to  pay  obeisance  to Siva.  Parvati  was  absent  from  the  place  then,  having gone  to  attend  the  birthday  celebrations  of  one  of  her sons.  So  Madhura  met  Siva  sitting  lonely  and  this  led  to a  clandestine  sexual  union  between  them.  When  Parvati returned  she  saw  traces  of  the  ashes  from  the  body  of Siva  on  the  naked  breast  of  Madhura  and  Parvati  in her  anger  cursed  Madhura  to  live  in  a  well  for  twelve years  as  a  frog.  Siva  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  beauti- ful maiden  and  cried  loudly  from  the  well.  Hearing the  cry  Maya  and  Hema,  who  were  nearby  peeped  into the  well  and  seeing  the  young  girl  took  her  home  and brought  her  up  giving  her  the  name  Mandodarl.  Ravana returning  after  his  victory  march  by  that  way  visited 1  Maya  and  seeing  the  girl  fell  in  love  with  her  and married  her  according  to  Vedic  rites  and  took  her  to Lanka.  Ravana  got  three  sons  of  her,  Meghanada, _  Atikaya  and  Aksakumara. Mandodarl  was  a  very  beautiful  woman.  Hanuman when  he  entered  the  bed-room  of  Ravana  in  search  of Slta  was  dumb-founded  at  the  beauty  of  Mandodarl and  mistook  her  for  a  second  for  Slta.  ( Valmlki  Rama- yana ) . MANDODARl  II.  A  virtuous  princess  of  the  kingdom of  Simhala.  She  determined  to  live  an  unmarried  life MAIiJDOKA 477 MAWIBHADRA  I but  was  forced  by  destiny  to  marry  a  cruel  and  un- charitable husband.  The  story  of  this  Mandodarl  as related  to  Devi  by  Mahisasura  is  given  below. Gandrasena,  King  of  Simhala,  got  of  his  wife  GunavatI a  very  beautiful  daughter  named  Mandodan.  Even when  she  was  ten  years  old  the  King  started  searching for  a  suitable  husband  for  her.  He  found  out  Kambu- griva  son  of  Sudhanva,  King  of  Madradesa  and  inform- ed his  daughter  about  his  desire  to  make  him  his son-in-law.  But  Mandodarl  replied  that  she  never  intend- ed to  marry  and  desired  to  spend  her  life  worshipping God.  Candrasena  felt  miserable  at  her  reply. Years  went  by  and  Mandodarl  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,  Virasena  came that  way  by  mistake.  The  extraordinary  beauty  of  the princess  attracted  him  and  he  made  a  request  to  her through  her  companions  to  marry  him.  But  Mandodarl refused. Time  rolled  on  and  soon  the  marriage  of  her  younger sister  Indumail  came.  Gandrasena  invited  all  the  neigh- bouring Kings  for  that.  The  King  of  Madra  Carudesna was  also  present  for  the  marriage.  The  King  was  very charming  to  look  at  but  was  very  bad  in  character. Mandodarl  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  Carudesna. Mandodari  went  to  the  palace  of  Carudesna  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  perform- ing penance. MAl^DUKA.  A  class  of  horse.  These  highclass  horses helped  Arjuna  in  his  campaign  of  victory.  (Sloka  6, Chapter  28,  Sabha  Parva) . MAISDUKA(S).  A  tribe.  The  King  of  this  tribe  was Ayus.  The  daughter  of  Ayus,  Suiobha  was  married to  Parlksit  of  Iksvaku  dynasty.  They  had  three  sons, Sala,  Dala  and  Bala.  (Chapter  190,  Vana  Parva) . MA5IGALA.  A  deity  in  the  form  of  Kuja  or  Planet  Mars. There  are  different  versions  in  the  Puranas  regarding the  birth  of  Mangala. (1)  SatI  committed  suicide  at  the  Daksayaga  and  Siva greatly   griefstricken   at    the   loss     of   his   wife  started penance.  A  sweat  drop  fell  from   the   forehead   of  Siva doing   severe  penance   and    Mangala  was  the  son  born of  that  drop.  Siva  then  installed    Maiigala   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.   (Siva  Purana,  Rudra Sarhhita  1-10  and  Skanda  Purana  4-1-17). (2)  Siva  married  Vikesi  daughter  of  Hiranyaksa.    One day   while    they  we^-e    engaged   in   sexual    plays  Agni came  to  their  presence.  Enraged  at  this  the  eyes  of  Siva blazed  with  anger  and  a  drop   of  hot   water   from    his eyes  fell  on  the  face  of  Vikesi  and  she  became  pregnant. After  some  days  Vikesi    found    it  impossible  to  bear  the embryo    of    Siva    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  Maagala.  (Skanda  Purana) . (3)  Mangala   was    born    of  the   blood  drops  of    Siva. (Bhavisya  Purana). (4)  Mangala   was     the   son    of  Bharadvaja.    (Ganesa Purana) . (5)  Mangala  was   the  son  of  Bhumidevi.   Devas,    sages, Brahmanas,    Manus    and   Gandharvas    all    worshipped Bhumi    at   the    time  of  Varahakalpa.   It  is  also  said  in the  Vedas  that  Bhumidevi  is  the    wife   of  Mahavisnu's incarnation  as  Varaha.  Mangala  alias  the  planet    Mars was  born  to  Bhumidevi  of  Mahavisnu  as  Varaha.    (9th Skandha.  Devi  Bhagavata) . MA&GALACAISPIKA.  A  devi.  Vedas  and  Vedavids alike  praise  this  goddess  who  is  always  interested  in granting  the  requests  pf  her  devotees.  Because  she showers  prosperity  on  her  devotees  she  became  known as  Mangalacandika.  There  is  another  version  that  she got  the  name  because  she  was  worshipped  by  Mangala (Kuja)  and  because  she  grants  the  requests  of  Mangala. Yet  another  version  is  that  she  got  the  name  because she  was  worshipped  by  the  King  Mangala  chief  of the  seven  islands.  Born  of  the  species  of  Durgadevi  she is  very  kind  and  affectionate  to  her  devotees.  Parama- siva  worshipped  this  Devi  before  he  went  to  destroy the  demon-trio  Tripuras.  (9th  Skandha,  Devi  Bhaga- vata) . MAT^I  I.  A  serpent  born  of  the  family  of  Dhrtarastra. This  serpent  was  burnt  to  death  in  the  Sarpasatra  of Janamejaya.  (Sloka  19,  Chapter  57,  Adi  Parva). MAIVI  II.  A  sage.  This  sage  was  a  member  of  the Brahmasabha.  (Sloka  24,  Chapter  11,  Sabha  Parva). MA1VI  III.  One  of  the  two  Parsadas  given  to  Subrah- manya  by  Candra.  The  other  one  was  named  Sumani. (Sloka  32,  Chapter  45,  Salya  Parva). MAI^I  IV.  A  son  born  to  Kas"yapaprajapati  of  his  wife Kadru.  Mani  lived  near  the  city  of  Girivraja.  This  ser- pent did  penance  to  please  Siva  and  obtained  a  boon that  Garuda  should  give  refuge  to  him.  (31  :  6,  Adi Parva  and  Brahrnanda  Purana) . MAl^IBHADRA  I.  A  Yaksa.  He  who  worships  this Yaksa  would  get  his  desire  fulfilled.  This  Yaksa  is installed  in  a  temple  near  the  city  of  Tamralipti.  If  any- body commits  adultery  in  that  place  Manibhadra  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  Vaisya  named  Samudradatta  committed  adult- ery and  another  house-holder  found  it  out  and  took them  to  the  temple  of  Manibhadra  and  kept  them  there. SaktimatI,  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.  SaktimatI  gave  the  other  woman  her  own  dress taking  hers  in  return  and  sent  her  out  as  SaktimatI  with- out raising  the  least  suspicion  in  the  priest.  Then  she remained  with  Samudradatta,  and  when  in  the  morn- ing 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 MANIBHADRA  II 478 MANIKYAVACAKAR wrong  information  and  Samudradatta  was  set  free  with his  wife.  (Kathamukhalambaka,  Kathasaritsagara) . MANIBHADRA  II.  A  King  of  the  Lunar  dynasty.  This King  had  many  children  of  his  wife  Kavika.  Of  these seven  sons  learned  magic  from  Maya.  The  seven  palm trees  which  Sri  Rama  broke  by  an  arrow  while  on  his search  for  Sita  were  but  the  cursed  forms  of  these  seven sons.  The  Puranic  story  relating  to  Sri  Rama  giving  them relief  from  the  curse  is  narrated  in  the  Kiskindha  Kanda ofKamba  Ramayana. The  seven  sons  of  Manibhadra  after  learning  magic from  Maya  created  a  huge  cobra  and  travelled  all over  the  world  on  it.  One  day  they  reached  a mountain  near  Rsyamukacala.  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  Visnu  as  Sri  Rama  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. Sri  Rama  and  party  reached  the  place  of  the  seven  trees. Suddenly  Rama  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  Rama  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  Sri  Rama. 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. MANIBHADRA  III. 1 )  General   information.     A   Yaksa.    He    was   a  deity  of merchants  and  travellers.  (Sloka  130,  Chapter  64,  Vana Parva) . 2)  Other  details. (i)   He  stays  in  the  court  of  Kubera.  (Sloka  15,  Chapter 10,  Sabha  Parva). (ii)   Once  this  Yaksa  on  the  request  of  a    cloud    named Kundadhara    gave   a   boon    to   a  brahmin.  (Sloka  21, Chapter  171,  Santi  Parva). (iii)  The  sage  Astavakra  once    welcomed   this     Yaksa. (Sloka  33,  Chapter  19,  Anusasana  Parva). ( iv)   When  Arjuna  went  to  Marutta  to  bring  his  wealth Arjuna   worshipped    this   Yaksa    and  the  Yaksa  blessed him.  (Sloka  7,  Chapter  65,  Asvamedha  Parva) . MANIBHADRA.  A  Parsada  of  Siva.  (See  under  Candra- sena  II). MANICARA.  A  Yaksa.  In  the  fight  between  Ravana and  Kubera  this  Yaksa  helping  Kubera  created  great havoc  in  the  army  of  Ravana.  (Uttara  Ramayana) . MAiyiDVlPA.  The  abode  of  Devi.  Devi  resides  in  this island  which  is  far  beyond  Kailasa.  (3rd  Skandha,  Devi Bhagavata) . MANlGRlVA.  A  brother  of  Nalakubara.  (See  under Nalakubara). MANIJALA.  A  prominent  river  in  Sakadvlpa.  (Sloka 32,  Chapter  11,  Bhlsma  Parva). MANIKANCANA.  A  land  portion  of  Sakadvipa  situated near  Syamagiri.  (Sloka  26,  Chapter  11,  Bhlsma Parva ) . MANIKUTTIKA.  A  follower  of  Subrahmanya.  (Sloka 20  Chapter  46,  Salya  Parva) . MANIKYAVACAKAR  (MARKKA- VASAHAR) .  A  de- votee and  poet  who  lived  in  Tamilnadu.  He  is  believed to  have  lived  during  the  period  between  the  eighth  and ninth  centuries  A.D.  He  was  born  in  Tiruvadavur  in an  Adisaiva  brahmin  family.  Tiruvadavur  was  a  village near  Madura,  the  capital  of  Pandya  kingdom.  His father  was  Sambhupadas'rita  and  mother  Sivajnanavati. The  name  given  by  his  parents  to  Manikyavacakar  is still  unknown.  Because  he  was  born  in  Tiruvadavur everybody  called  him  Tiruvadavurar.  He  became  a scholar  in  his  sixteenth  year.  The  Pandya  king  called him  to  his  palace  and  appointed  him  as  his  minister. He  gave  him  the  honour  of  the  title  'Tennavar  Brahma- rayar'.  Manikyavacakar  showed  more  interest  in  devo- tional matters  than  in  matters  of  the  state. Once  when  the  King  was  holding  his  durbar  he  got  in- formation that  in  one  of  the  eastern  ports  had  landed  a set  of  good  war-horses  for  sale.  He  sent  Tiruvadavurar 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  Siva  sitting  under  a  tree  in  the  guise of  a  Guru.  Forgetting  all  state  affairs  he  became  engross- ed in  the  meditation  of  Siva.  Suddenly  he  developed a  talent  for  poetry  and  music  and  sweet  attract- ive poems  in  praise  of  Siva  started  flowing from  his  tongue.  Siva  was  immensely  pleased  and  gave him  the  name  Manikyavacakar  meaning  that  every Vacaka  (sentence)  coming  out  of  his  tongue  was  equal in  value  to  a  manikya  (Ruby) .  The  guru  gave  him  a ruby  too.  Manikyavacakar  in  the  garb  of  a  mendicant joined  a  troop  of  Siva  devotees  and  spent  all  the  money he  had  for  the  service  of  the  devotees  of  Siva  and  also for  the  reconstruction  of  a  dilapidated  Siva  temple  in Tirupperundurai. Manikyavacakar  reached  Madura  and  informed  the King  that  the  horses  would  arrive  at  the  palace  on  the day  Avani-mula  (Mula  star  in  the  month  of  Sravana) and  presented  the  king  with  the  ruby  which  his  Guru had  given  him.  The  king  was  not  satisfied  and  he  im- prisoned him.  On  the  Avani-mula  day  at  the  stipulat- ed time  the  horses  arrived  at  the  palace.  The  horses were  led  by  strange  foreigners.  It  was  Sri  Paramesvara himself  who  had  come  as  the  chief  of  the  horsemen. Manikyavacakar  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 MANIMAN  I 479 MANISKANDHA troopers  went  back  without  any  trouble.  The  horses were  put  in  stables  and  Manikyavacakar  went  to  his asrama. At  midnight  all  the  new  horses  in  the  stables  turned  in- to 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  Manikyavacakar  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  realis- ed his  mistake  and  begged  pardon  of  Manikyavacakar. Manikyavacakar  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  thac  time  there  was  an  old  woman  in  Madura  called Vanti.  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  Paramasiva  and then  a  young  man  came  to  the  old  woman  and  offered to  work  for  her  in  her  stead.  The  young  man  representing Vanti  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. Vanti  attained  Svarga  and  Manikyavacakar  went  to Cidambaram.  The  king  repented. Manikyavacakar  saw  Siva  in  person  several  times.  Many wonderful  events  happened  at  the  Cidambaram  temple after  the  arrival  of  Manikyavacakar  there.  The  King of  Lanka  hearing  about  the  greatness  of  Manikyavacakar brought  his  dumb  daughter  to  him  and  she  gained  the power  of  speech.  The  Buddhist  saints  of  Lanka  came to  Manikyavacakar  and  entered  into  philosophical discourse  with  him.  They  became  dumb.  The  king  of Lanka  and  his  followers  became  devotees  of  Siva. Manikyavacakar  sat  in  his  a;'rama  and  composed  divine songs.  Once  Siva  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  ?oul left  his  body  and  merged  with  that  of  Siva. The  divine  songs  in  praise  of  Siva  by  Manikyavacakar constitute  the  eighth  Khanda  of  Saivite  hymns  by  name "Tirumurai".  They  include  "Tiruvacakam"  and "Tirukkovaiyar".  The  Tiruvacakam  contains  654  verses in  51  hymns  and  the  Tirukkovaiyar  contains  400  verses. All  these  are  songs  in  praise  of  Siva  sung  on  different occasions.  (Divyacaritam). MANIMAN  I.  A  king.  Mahabharata  gives  the    following details  about  him. (i)  Maniman  was  born  of  an  aspect  of  Vrtra,  son  of  the asura  Danayu.    (Sloka  44,  Chapter  67,  Adi  Parva) . (ii)  This  king  was  present  at  the  marriage  of  Draupadl. (Sloka  22,  Chapter  185,  Adi  Parva). (iii)  Bhlmasena  while  on  his  early  victory  march  defeat- ed   this  king.      (Sloka  1 1 ,  Chapter  30,  Sabha  Parva) . (iv)  This  king  fought  on    the  side  of  the    Pandavas  dur- ing the  great  Kuruksetra    battle.   (Sloka  20,  Chapter  4, Udyoga  Parva) . (v)  Maniman  was  killed  in  the  fight  between  Maniman and     Bhurisravas.       (Sloka    53,      Chapter    23,    Drona Parva). MANIMAN  II.  A  serpent.  This  serpent  is  a  member of  the  court  of  Varuna.  (Sloka  9,  Chapter  9,  Sabha Parva) . MANIMAN  III.  A  sacred  place.  If  one  spends  a  night there  one  would  get  the  benefit  of  performing  an  Agni- stoma  yajfia.  (Sloka  101,  Chapter  82,  Vana  Parva). MANIMAN  IV.  A  Yaksa  who  was  a  friend  of  Kubera. Once  the  sage  Agastya  cursed  him  that  he  would  be killed  by  the  hand  of  a  man.  The  yaksa  was  killed  by Bhimasena.  (Sloka  59,  Chapter  160,  Vana  Parva  and see  under  AGASTYA,  Para  10). MANIMAN  V.  A  mountain.  Once,  when  Arjuna  went  on a  pilgrimage  to  Siva's  presence  with  Krsna  in  a  dream,  he saw  this  mountain  Maniman.  (Sloka  24,  Chapter  9, Drona  Parva) . MANIMAN  VI.  A  parsada  of  Siva.  This  parsada  joined hands  with  Virabhadra  to  injure  the  sage  Bhrgu  at  the Daksayaga.  (4th  Skandha,  Bhagavata). MANIMANTHA.  A  mountain.  (Sri  Krsna  performed penance  here  to  please  Siva  for  crores  of  years  together. (Sloka  33,  Chapter  18,  Anusasana  Parva). MANIMATlPURl  (MANIMATPATTANAM) .  A  meet- ing place  of  the  asuras.  The  notorious  asura  Ilvala lived  here  for  some  time.  (Sloka  4,  Chapter  94,  Vana Parva) .  The  demons  Nivatakavacas  hid  here  in  this city  and  Ravana  challenged  them  to  a  fight  after  coming to  the  gates  of  the  city.  (Uttara  Ramayana) . MANIMAYA.  Father-in-law  of  a  demon  called  Sukesa. Sukesa  married  DevavatI  daughter  of  Manimaya  and  had three  sons,  Malyavan,  Suma.li  and  Mali.  (Uttara  Rama- yana ) . MAIMINAGA.  I.  A  serpent  born  to  Kasyapa  Prajapati  of his  wife  Kadru.  This  serpent  resides  near  Girivraja(  Sloka 50,  Chapter  21,  Sabha  Parva). MANINAGA  II.  A  sacred  place.  If  one  spends  a  night here  one  would  get  the  benefit  of  making  a  thousand Godanas.  If  one  eats  from  the  offerings  made  to  a  deity there  one  would  be  free  from  the  effects  of  any  snake- poison.  (Sloka  106,  Chapter  84,  Vana  Parva). MANINl.  Mother  of  Visravas,  father  of  Ravana.  She was  the  daughter  of  the  sage  Trnabindu.  ( See  under Trnabindu). MANIPARVATA.  A  mountain  of  Puranic  fame. Narakasura  kept  the  sixteen  thousand  and  one  hundred maidens  he  had  stolen  in  this  mountain.  (Daksinatya Patha,  Chapter  38,  Sabha  Parva) . MANIPRAVALA.  A  kind  of  language  formed  by  mixing Sanskrit  and  Malayalam  together.  "Bhasasamskrta- yogo  manipravalam".  This  is  its  definition.  A  great many  of  the  important  literary  works  in  Malayalam are  in  Manipravalam. MANIPURA  (MANIPUR) .  The  birth  place  of  Citran- gada  wife  of  Arjuna.  Arjuna  during  his  pilgrimage came  to  this  place  and  after  marrying  Citraiigada  stayed there  for  three  years.  Babhruvahana  was  the  son  of Citrahgada.  (See  under  Citrangada). MANIPUSPAKA.  Sahadeva,  one  of  the  Pandavas,  used to  blow  a  conch  named  Manipuspaka.  (Sloka  16, Chapter  25,  Bhisma  Parva). MATISKANDHA.  A  serpent  born  of  the  family  of Dhrtarastra.  This  serpent  was  burnt  to  death  in  the Sarpasatra  of  Janamejaya.  (Chapter  52,  Adi  Parva). MANWAHANA 480 MANOGU.NA MANIVAHANA.  Another  name  for  King  Kusamba. (Chapter  63,  Adi  Parva) . MAiyiVAKRA.     One  of  the  sons  of  the  Vasu,  Apa. MAl^IVARA.  One  of  the  sons  born  to  Rajatanatha  of his  wife  Manivara.  This  Yaksa  married  KratusthaKVs daughter  Dcvajanl.  The  sons  born  to  them  are  called 'Guhyakas'.  (Brahmanda  Parana,  3.7.127-131). M.VyiVARA.  A  Yaksa.  He  lives  on  the  mountain  of Mandara.  (Sloka  5,  Chapter  139.  Vana  Parva) . MA&IVATTAPPARA.  A  rock  of  Puranic  fame.  Ravana spent  one  night  on  this  rock  with  Rambha.  Rambha was  going  to  her  lover  Nalakubara  one  night  alone  and Ravana  seeing  her  on  the  way  carried  her  away  to this  place.  (Uttara  Ramayana) . MANJULA.  A  river  of  Puranic  fame.  (Sloka  34. Chapter  9,  Bhisma  Parva) . MANJUGHOSA.  A  nymph.  The  sage  Medhavi  cursed this  nymph  and  made  her  into  a  devil.  (See  under Medhavi) . MA5IKA.  A  place  of  habitation  in  the  island  of Saka.  This  place  is  inhabited  mostly  by  dutiful brahmins.  (Chapter  1 1,  Bhisma  Parva). MA&KAI^A  (MA&KANA).  A  barber  of  VaranasI who  was  a  great  devotee  of  Ganesa.  During  the  time  of King  Divodasa  II  Siva  wanted  to  destroy  the  city  of KasI  and  deputed  his  son  Ganesa  (Nikumbha)  for  the same. Ganesa  came  to  Kasi  and  appearing  in  person  before his  devotee  Mankana,  asked  him  to  build  a  temple  on the  outskirts  of  Ka£I.  Mankana  completed  the  temple and  Gane'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  Divodasa  and  he  destroyed  the  temple  and then  Nikumbha  cursed  that  the  city  of  Kail  would become  desolate.  Siva's  desire  thus  became  fulfilled. (92.  33,  Vayu  Purana  and  3;  67,  43.  Brahmanda Purana). MAixIKAl^AKA  (MAlsIKANA) .    A  sage 1 )  General  information.     He  was  born  to    Vayubhagavan of  his  wife  Sukanyaka.    (Sloka.  58,  Chapter   38,    Salya Parva) . Vamana  Purana,  38th  Chapter  states  that  Mankana was  one  of  the  spiritual  sons  of  Kar'yapaprajapati. 2)  Juice  of  potherb  flows  from  finger.     The  sage  was  living in  Saptasarasvatatlrtha  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    Mankana    the    earth    and    the    sky  also  started dancing  and  the  dancing  showed  no  signs   of  stopping. Siva  then  appeared  before  Mankana  and  asked  him  the cause  of  his  non-stop  dancing.  Siva  was  in  disguise  and Mankana  did  not  recognise     the    new-comer    and    the sage    told  him  about  the  strange  phenomenon.  As  they were  talking  Siva  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.    Vamana Purana  states  that  it  was  ashes  which  flowed    from    the finger.    The   hermit   was  ashamed.  He  understood  that the  guest  was  Siva  and  he    fell  at  his  feet.  Siva  blessed the  hermit  and  granted  him  boons. 3)  Mankana  falls  in  love  with  Sarasvati  Devi.      One    day SarasvatidevI  came  to  the  place  of  his  residence    in    the guise  of  a  very  attractive  woman.  Mankana  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     Viiyuvega,      Vayubala, Vayuha,    Vayumandala,    Vayujvala,     Vayuretas     and Viiyucakra.   (Chapter  83,  Vana  Parva  and  Chapter  38, Salya  Parva). 4)  Birth    of  Kadaligarbhd.      Besides      the    seven      sons Mankana  got  a  daughter  named  Kadallgarbha.  Menaka was  her  mother.   (See  under  Kadallgarbha). 5)  Mankana   diverts   the    river    Sarasvati.      It   was    sage Mankana  who  invoked    the  river  Sarasvati    and   made it     flow    through    Kuruksetra.     Chapter   38,  Vamana Purana) . MAlvIKI  I.  A  great  sage.  It  was  Bhisma,  while  he  was lying  on  his  bed  of  arrows  who  narrated  the  story  of this  sage.  Manki  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  aYrama  and  lamented deeply  over  it.  This  lamentation  became  known  later as  the  famous  Mankiglta.  By  the  time  the  glta.  reached its  end  the  mind  of  the  sage  was  changed  and  he  became one  bereft  of  all  worldly  desires  and  he  acquired moksa.  (Chapter  177,  Sand  Parva) . MAJSlKI  II.  A  sage  who  lived  in  Tretayuga.  He  was the  son  of  Kausltakibrahmana  and  was  a  Vaisnavite  of great  virtue.  This  sage  had  two  wives  named  Surupa and  Virupa.  Both  had  no  sons  and  as  per  the  advice  of his  guru  he  went  to  Sabarmatitata  and  did  penance there.  After  several  years  of  rigorous  austerities  he  got very  many  children.  The  place  where  Maiikimaharsi sat  and  did  penance  was  known  later  as  Maiikitlrtha. It  is  also  called  Saptasarasvata.  In  Dvaparayuga  the Pandavas  visited  the  place  and  gave  it  the  name  Sapta- dhara  also.  (Uttara  Khanda,  Padma  Purana) . MANMATHAKARA.  A'  'warrior  of  Subrahmanya. There  is  a  reference  to  this  warrior  in  Mahabharata, Salya  Parva,  Chapter  45,  Verse  72. MANODARl.  Wife  of  Darukasura.  ( See  under  Ghanta- karna). MANOGUl^A.  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 (Manoguna). Once  on  the  shores  of  Ganga  a  Brahmana  and  a Can.da.la  sat  side  by  side  and  performed  penance.  After some  days  of  foodless  penance  the  Brahmana  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  Candala 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  Brahmana  was  born  as  a  fisherman  and  the Candala  a  prince.  Both  of  them  were  re-born  near their  abodes  in  their  previous  birth  and  both  remem- bered their  previous  lives.  The  Candala  was  happy  but MANOHARA I 481 MANUSMRTI the  Brahmana  regretted  his  fault.  (Tarajiga  1,  Madana- mancukalambaka,  Kathasaritsagara) . MANOHARA  I.  Wife  of  the  Vasu,  Soma.  Varcas  was born  of  her  first.  Then  she  had  three  more  sons  named Sisira,  Prana  and  Ramana.  (Sloka  22,  Chapter  66,  Adi Parva) . MANOHARA  II.  A  nymph  ofAIakapurl.  Once  when Astavakra  went  to  the  court  of  Kubera  this  nymph gave  a  performance  in  dancing  in  honour  of  that  sage. (Sloka  45,  Chapter  19,  Anusasana  Parva) . MANOJAVA  I.  The  eldest  son  of  the  Vasu  Anila. Anila  begot  this  son  of  his  wife  Siva.  (Sloka  25, Chapter  66,  Adi  Parva) . MANOJAVA  II.  During  the  Manvantara  of  Caksusa, the  sixth  Manu,  Indra  was  Manojava,  the  leader  of the  Devas.  (Arhsa  3,  Chapter  160,  Visnu  Purana) . MANOJAVA  III.  A  follower  of  Subrahmanya.  (Sloka  17, Chapter  46,  Salya  Parva) . MANOJAVA  IV.  A  sacred  place  situated  in  Vyasavana in  Kuruksetra.  If  one  bathes  in  a  pond  there  one  will have  to  one's  credit  the  benefit  of  making  a  thousand Godanas.  (Sloka  93,  Chapter  88,  Vana  Parva). MANONUGA.  A  place  near  the  mountain  Vamana  in the  island  of  Kraunca.  (Sloka  11,  Chapter  12,  Bhlsma Parva). MANORAMA  I.  Wife  of  Dhruvasandhi  King  of Kosala.  (See  under  Dhruvasandhi  for  details). MANORAMA  II.  A  celestial  woman.  She  was  the daughter  of  Kasyapa  Prajapati,  born  of  his  wife Pradha.  (Sloka  50,  Chapter  65,  Adi  Parva).  She participated  in  the  Janmotsava  of  Arjuna.  (Sloka  62, Chapter  122,  Adi  Parva). MANORAMA  III.  Once  by  his  spiritual  powers  the sage  Uddalaka  brought  the  river  SarasvatI  to  his  place of  yajna  and  that  diversion  was  then  known  as  Mano- rama.  (Sloka  25,  Chapter  38,  Salya  Parva) . MANORATHA.  A  calf  once  created  by  Sri  Krsna  by his  spiritual  powers.  (See  under  Surabhi) . MANOVATI.  The  city  of  Brahma.  This  city  is  situated in  the  centre  of  the  nine  cities  on  the  top  of  the mountain  Mahameru.  Around  it  are  the  cities  of  the Astadikpalakas.  (8th  Skandha,  Devi  Bhagavata) . MANTHARA  I.  A  maid  of  Kaikeyi  the  wife  of Da^aratha.  This  hunchbacked  woman  was  born  of  the species  of  a  Gandharvl  named  Dundubhi.  (Sloka  10, Chapter  276,  Vana  Parva) .  When  everything  was made  ready  to  crown  Sri  Rama  as  the  heir-apparent of  Ayodhya,  it  was  Manthara  who  persuaded  Kaikeyi to  go  to  Dasaratha  and  ask  him  to  send  Sri  Rama to  the  forests.  Had  not  the  cruel  tongue  of  Manthara played  like  that,  the  history  of  the  solar  dynasty  itself would  have  been  different.  (See  under  Kaikeyi). MANTHARA  II.  Daughter  of  Virocana.  (Sarga  25, Balakanda,  Valmiki  Ramayana).  Indra  killed  this Manthara. MANTHINI.  A  follower  of  Subrahmanya.  (Sloka  28, Chapter  46,  Salya  Parva). MANTRA.     See  under  Veda. MANTRAPALA.  One  of  the  eight  ministers  of  the great  King  Dasaratha.  The  other  seven  were  :  Jayanta, Dhrsti,  Vijaya,  Asiddhartha,  Arthasadhaka,  Asoka  and Sumantra.  (Sarga  7,  Bala  Kanda,  Valmiki  Ramayana) . MANU  I.     See  under  Manvantara. MANU  II.  Son  of  the  Agni  Pancajanya.  Pancajanya had  three  wives  Supraja,  Brhadbhasa  and  Ni£a.  He got  of  his  first  two  wives  six  sons  and  of  his  third  wife Nisa,  a  daughter  and  seven  sons.  (Chapter  223,  Vana Parva ) . MANU  III.  A  celestial  maiden  born  to  Kasyapa  of Pradha.  (Chapter  59,  Verse  44,  Adi  Parva) . MANUSATlRTHA.  A  sacred  pond  lying  on  the outskirts  of  Kuruksetra.  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  Manusatirtha.  (Sloka 65,  Chapter  86,  Vana  Parva). MANUSMRTI.  A  code  of  conduct  written  by  Manu alias  Manavacarya  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  Smrti  and  the  origin  of  the  world. No  other  Smrti  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   brahmana,   study   of  the Vedas  and  responsibilities    of  a   Snataka  are   all   des- cribed 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  aSrarna  of  Vanaprastha  and  also  of ascetics. Seventh  chapter.  It  deals  with  the  duties  of  Kings  and ministers. Eighth  chapter.  It  deals  with  law  and  justice.  It  con- tains 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,  Yagas,  Yajnas  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  direc- tive of  the  nature  of  life  of  your  next  birth.  What deeds  would  fetch  you  what  life  is  also  explained.  It contains  instructions  on  Atmajnana  and  the  way  to obtain  moksa  (absolute  bliss) . The  basis  of  the  present  Hindu  Law  is  Manusmrti  and it  is  believed  to  have  been  written  in  B.C.  500. MANUSYA 482 MANVANTARA(M) MANUSYA  (MAN)  The  Puranas.  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  Puranas  Man was  born  of  Svayambhuva  Manu  who  in  turn  was  born of  Brahma.  According  to  Valmiki  Ramayana  (Sarga  14, Aranya  Kanda)  all  the  living  beings  including  man were  born  to  Kasyapaprajapati  of  his  eight  wives, Aditi,  Dili,  Danu,  Kalika,  Tamra,  Krodhavasa,  Manu and  Anala.  From  Aditi  were  born  the  devas;  from Dili,  the  daityas;  from  Danu,  the  danavas;  from  Kali, the  asuras  Kalaka  and  Naraka;  from  Tamra,  the  bird- flock  Kraunci,  Bhasi,  Syenl,  Dhrtarastri  and  Suki; from  KrodhavaSa  the  animal  flock,  Mrgl,  Mrgamanda, Hari,  Bhadramada,  MfitangI,  Sardull,  Sveta  and Surabhi;  from  Manu,  mankind  and  from  Anala,  the flora. There  is  basis  to  believe  that  the  Greeks  and  the  people of  Bharata  accepted  with  slight  modifications  the theory  of  evolution.  The  Dasavataras  of  Visnu  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  Bharata,  even  from  very early  times. Apa  eva  sasarjadau Ta.su  vlryamapasrjat  // (He  created  water  first  and  cast  virility  therein) . In  the  Dasavataras  (ten  incarnations  of  Visnu)  the first  avatara  is  Matsya  (Fish) .  The  next  one  is  Kurma or  Tortoise  which  is  a  progress  in  the  form  of  fish. The  third  is  Varaha  or  boar  which  is  another  step forward  in  evolution.  The  fourth  is  Narasimha  (Man cum  lion)  which  is  the  first  step  towards  the  formation of  Man.  That  avatara  has  got  the  traits  of  both  man and  animal.  The  next  one  is  Vamana  or  a  small  man. Then  Sri  Rama  and  Sri  Krsna,  both  fully  grown  men but  with  different  kinds  of  culture. MANVANTARA(M). 1 )  Kalpa,  Manvantara  and  Caturyuga.  The  Prapanca (universe)  is  perishable.  At  one  time,  it  takes  its  origin, at  another  time  it  perishes.  Brahma,  the  creator  of the  universe  has  birth  and  death.  The  period  between the  birth  and  death  of  a  Brahma  is  known  as  a  "Maha- kalpa".  The  flood  that  comes  at  the  death  of  a  Brahma is  called  "Mahapralaya".  One  day  of  Brahma  is  called Kalpakala.  In  the  Puranas  one  Kalpa  or  one  day  of Brahma  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  Krtayuga,  Tretayuga,  Dvapara- yuga  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  Brahma.  It  is  at  the  end of  that  day  that  the  original  universe  perishes.  Brahma's life-span  is  120  years.  At  the  end  of  that  period,  that Brahma  perishes.  That  is  to  say,  at  the  end  of  every 42,200  divine  days  (120  x  360)  which  is  the  life-span  of a  Brahma,  a  deluge  takes  place.  Thus  in  one  Brahma's time  42,200  Kalpas  take  place.  A  Brahma's  life  span is  known  as  "Mahakalpa"  and  the  close  of  a  Brahma's period  is  called  "Mahapralaya". 2)  Human  year  (Manufya  varfd)  and  Divine  year  (Deva varsa) .  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  "Alpakala".  Thirty  such  alpakalas  make  one "Truti".  Thirty  trutis  make  one  "Kala".  Thirty  Kalas make  one  "Kastha",  which  is  also  known  as  "Nimisa" "Noti"  or  "Matra".  Four  "Nimisas"  make  one "Ganita".  Ten  Ganitas,  one  "Netuvlrppu".  Six  netu- virppus,  one  "Vinazhika".  Sixty  vinazhikas  one '  Ghatika".  Sixty  ghatikas  one  day  (day  and  night together) .  Fifteen  days,  one  "Paksa".  Two  Paksas,  one "Candra  masa"  v  lunar  month) .  One  Candramasa  for human  beings  is  one  "ahoratra"  (one  day  and  night making  up  one  full  day)  for  the  pitrs.  Twelve  Candra masas  make  one  year  for  human  beings.  One  year  for human  beings  is  one  ahoratra  for  the  gods.  Three hundred  ahoratras  of  gods  make  one  "Deva  Vatsara" or  "Divya  vatsara".  4,800  divyavatsaras  make  one  Krta- yuga. 3,600  divyavatsaras  make  one  Tretayuga,  2,400 divyavatsaras  make  one  Dvaparayuga.  1,200  divya- vatsaras make  one  Kaliyuga.  12.000  divyavatsaras comprising  a  set  of  Krta,  Treta.  Dvapara  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  four- teen such  Manus,  one  "Kalpa"  is  over  and  a  deluge takes  place.  The  whole  of  this  period  comprises  one night  for  Brahma.  Night  is  the  time  of  complete  inacti- vity. With  the  end  of  the  night,  creation  is  started again.  When  360  such  ahoratras  of  Brahma  are  com- pleted, he  completes  one  year.  After  completing  120 such  years,  a  Brahma  perishes.  Again  a  period  of  abso- lute inactivity  follows  for  the  length  of  a  Brahma's life-span.  After  a  period  of  120  Brahma  varsas  (the  life- span  of  a  Brahma)  another  Brahma  comes  into  being. The  life-span  of  Brahma  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 Brahma ) 2  Kalpas  — One   day    (and  night)  for Brahma.  (Ahoratra) 360  days  of  Brahma  —1  Brahma  Varsa 120  Brahma  Varsas  —One  Brahma's  life-span. This  life-span  of  one  Brahma  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 Manusyarvarsas.  (Bhagavata,  3rd  Skandha) . 3)  The  caturyuga  scheme.  A  caturyuga  consists  of  the four  yugas,  namely  Krta,  Treta,  Dvapara  and  Kali yugas.  At  the  end  of  each  Caturyuga,  the  Vedas  perish Then  the  "Saptarsis"  (seven  sages)  come  down  from heaven  to  the  earth  and  restore  them  again.  Manu who  is  the  propounder  of  Dharma  sastra,  is  also  born MANVANTARA(M) 483 MANVANTARA(M) in  every  Krtayuga.  The  Devas  of  each  Manvantaram feed  upon  the  share  of  Havis  (offerings  at  sacrifices)  of the  yaga  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  descen- dants. Thus  Manu,  the  Saptarsis,  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  Mahavisnu  sleeps  on  his  bed  Ananta  in  the ocean  of  deluge.  After  that,  he  wakes  up  again  and performs  creation.  Manus,  Kings,  Indra,  Devas  and Saptarsis  are  the  Sattvika  aspects  of  Mahavisnu,  who performs  the  work  of  protecting  the  world.  In  Krta yuga,  Mahavisnu  assumes  the  form  of  Kapila  and  others and  preaches  "Paramajnana".  InTretayuga  he  assumes the  form  of  an  emperor  and  destroys  the  wicked  people. In  Dvapara  yuga,  he  assumes  the  form  of  Vyasa  and after  dividing  the  Veda  into  4  sections,  classifies  each of  the  sections  into  the  various  branches.  At  the  end of  Kaliyuga,  Mahavisnu  assumes  the  form  of  Kalki  and restores  the  vicious  to  the  path  of  righteousness.  This  is the  "Caturyuga  scheme"  of  Mahavisnu.  (Visnu  Purana. Part  III,  Chapter  2). 4)  The  fourteen  Manus.  The  names  of  the  fourteen Manus  of  one  Kalpa  are  given  below  : (I)  Svayambhuva  ( 2 )  Svarocisa  (3)  Uttama  (Auttami) (4)   Tamasa    (5)    Raivata    (6)     Caksusa    (7)    Vaivas- vata  (8)  Savarni  (9)  Daksasavarni  (10)  Brahmasavarni (II)  Dharmasavarni  (12)  Rudrasavarni   (13)   Raucya- devasavarni  (14)  Indrasavarni. Each  of  the  above  Manus  is  described  below  : — • ( 1 )   Svayambhuva. (a)  General.     Svayambhuva  was  born  as    the   spiritual son  of  Brahma.  This  Manu  got  his   name   because    he was  "Svayambhuva"  or  born  from  Brahma.  He  married the  goddess  Satarupa,  the  spiritual  daughter  of  Brahma. After  that,  he  went  to  the  shore  of  the  ocean   of  milk, made  an  image  of  MahadevI  there  and  worshipped  her by  chanting  Vagbhava  mantra  and  performed   an    aus- tere penance.  After  a  hundred  years  of  such  worship  the goddess  was  pleased.  She  appeared  before  Svayambhuva and    granted   him  boons.  She  blessed  him  to  attain  the highest  plact  in  Heaven  (Paramapada)    after  begetting vast  progeny.  Then  the  goddess  went  to  Vindhya  moun- tain and  became  the  deity    of  Vindhya.  Svayambhuva returned    and    started   his   reign    by    worshipping  the goddess. This  Svayambhuva  is  regarded  as  the  author  of  the famous  work  "Manusmrti".  Kalidasa  says  that  the Kings  of  the  Raghu  dynasty  lived  in  strict  obedience to  the  laws  laid  down  by  this  Manu.  (Devi  Bhagavata, Dasama  Skandha) . (b)  Other  details. (i)  The  Saptarsis  of  first  Manvantara  were — Marici, Angiras,  Atri,  Pulaha,  Kratu,  Pulastya  and  Vasistha. Devas  are  known  as  Yamas.  The  first  Manu  had  ten sons  namelv  Agnidhra,  Agnibahu,  Medha,  Medha- tithi,  Vasu,  Jyotisman,  Dyutiman,  Havya,  Savana  and Putra  and  they  ruled  over  the  country.  (Harivarhsa, Chapter  7) . (ii)  Emperor  Prthu  turned  Svayambhuva  Manu  into a  calf  and  obtained  medicine  from  Bhumi  by  milking  her as  a  cow.  (Bhagavata,  4th  Skandha). (iii)  Born  from  Viraf  anda.  (M.B.  Adi  Parva    Chapter 1,  Verse  32). (iv)    Sage    Cyavana    married    this    Manu's    daughter. (M.B.  Adi  Parva,  Chapter  66,  Verse  46). (v)  This  Manu  taught  Soma,  the  art  of  Caksusl.  (M.B. Adi  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.  Sabha  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.  Virata   Parva, Chapter  56,  Verse   10). (viii)  This  Manu  had  a  wife  named  SarasvatI  (Sata- rupa).  (M.B.  Udyoga  Parva,  Chapter  117,  Verse  14). (ix)  This  Manu  lives  in  Bindusaras.  (Bhisma  Parva, Chapter  7,  Verse  46 ) . (x)  He  came  at  the  time  of  Subrahmanya's  birth.  (Salya Parva,  Chapter  45,  Verse  1 0) . (xi)  Manu  held  discussions  with  Siddhas.  (Santi  Parva, Chapter  36) . (xii)  He  was  the  King  of  men.  (Sand  Parva,  Chapter 67,  Verse  21). (xiii)  This  Manu  is  called  "Prajapati  Manu".  Once he  had  a  talk  with  Brhaspati  on  the  subject  of  Dharma. (Santi  Parva,  Chapter  201) . (xiv)  Upamanyu  saw  Svayambhuva  Manu  sitting  by the  side  of  Siva.  (Anusasana  Parva,  Chapter  14, Verse  280). (xv)  He  talked  with  the  sage  Suparna  about  the  great- ness of  flowers,  fumes,  lights,  offerings  and  gifts.  (Adi- Parva,  Chapter  65,  Verse  45) . (2)  Svarocisa. (a)  General.    Svayambhuva  had  two   great   sons   Priya- vrata  and  Utta.napa.da.  The  second  Manu  was    the  son of  Priyavrata    and   his  name  was  Svarocisa.  He  was  a glorious  and  adventurous  man.  He  went    to    the  banks of  the  river  Kalindl,  made   a  hermitage  there,  installed an  idol  of  Devi  made  of  earth  and  offered  worship  most fervently.  At  the  end  of  12  years  of  tapas  when  he  ate  only dried  leaves,  Devi  appeared  before  him  in  her   dazzling brilliance    and  blessed  him.  The  name  of  this  Devi  was "Dharinldevi".  After  a  reign  of  many  years  this    King went  to  Heaven.    (Devi  Bhagavata,  10th  Skandha). (b)  Other  Details. (i)  Paravatas  and  Tusitas  were  the  Devas  in  this Manvantara.  The  mighty  Vipagcit  was  Devendra.  The Saptarsis  were  Urjja,  Stambha,  Prana,  Rama,  Rsabha, Niraya,  and  Parivan.  Caitra,  Kimpurusa  and  others were  the  sons  of  Svarocisa  Manu.  (Visnu  Purana,  Part 3,  Chapter  1 ) . (ii)  In  Harivamsa,  Chapter  7  we  read  that  the Saptarsis  of  this  Manvantaram  were  Aurva,  Stambha, Kasyapa,  Prana,  Brhaspati,  Datta  and  Nis"cyavana. (iii)  Brahma  taught  this  Manu,  Satvatadharma. Svarocisa  taught  this  dharma  to  his  son  Sahkhavadana. (Santi  Parva,  Chapter  348,  Verse  36). (3)  Auttami  (Uttama). (a)  General.  Uttama  was  also  the  son  of  Priyavrata. He  went  to  Ganga  tirtha  and  offered  worship  to  Devi for  three  years  with  Vagbija  mantra.  At  the  end  of  it, Devi  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  Bhagavata, 10th  Skandha). MANVANTARA(M) 484 MANVANTARA(M) (b)  Other  details.  Susanti  was  the  name  of  the  Devendra of  this  Manvantara.  There  were  five  groups  of  Devas, namely  Sudhamans,  Satyas,  Japas,  Pratardanas  and Sivas,  each  group  consisting  of  twelve  Devas.  The  seven sons  of  the  sage  Vasisjha  were  the  saptarsis  of  this Manvantara.  These  seven  sons  of  Vasis^ha  by  his  wife Urjja  were  Raias,  Gotra,  Urdhvabahu,  Savana,  Anagha, Sutapas  and  Sukra.  Aja,  Paraiudlpta  and  others  were the  sons  of  the  Manu  Uttama.  (Visnu  Purana,  Part  I. Chapter  1). (4)  Tdmasa. (a)  General.     The  fourth  Manu   Tamasa  was  the  son    of Priyavrata.  That  King  performed  penance   to    Devi  on the  northern  bank  of  the  river  Narmada  with  Kamaraja mantra.  As  a  result  of   Devi's  blessing,    he   obtained    a prosperous  Kingdom  and  worthy    sons.     After   a      long reign    he   attained    heaven.     (Devi    Bhagavata,     10th Skandha) . (b)  Other  details.     At  the  time  of  this  Manu,  there  were four  groups  of  Devas,  namely — Suparas,  Haris,    Satyas, and    Sudhls.  Each    of    these     groups      contained      27 Devas.  Sibi  who  had  performed  a    hundred    yagas    was the  Indra.    The   Saptarsis   of    this    Manvantara    were Jyotirman,    Prthu,    Kavya,    Caitra,    Agnivanaka,    and Plvara  and  Kara.  Khyati,    Keturupa,  Janujangha   and others  were  the  sons  of  Tamasa  Manu.  (Visnu    Purana, Part  I,  Chapter  1). (5)  Raivata. (a)  General.     The  fifth  Manu    Raivata  was  the  younger brother  of  Tamasa.  He  worshipped    Devi   with    Kama- bija  mantra  on  the  banks  of  the  river  Kalindi.  With  the blessing  of  Devi  he    ruled    for    many    years   and    then attained  Heaven.  (Devi  Bhagavata,  10th  Skandha). (b)  Other   details.     The    name   of    the     Indra   of    this Manvantara  was  Vibhu.    There   were   four     groups   of Devas — Amitabhas,       Bhutarayas,      Vaikunthas       and Sumedhas.    Each    of  these   groups   contained    fourteen Devas.  The  Saptarsis  of  Raivata    Manvantara   were — Hiranyaroma,     Vedasri,       Urdhvabahu,       Vedabahu, Sudama,  Parjanya  and  Mahamuni.    The    sons    of  Rai- vata   Manu,   Balabandhu,     Sambhavya,    Satyaka    and others   were  mighty   Kings.    (Visnu    Purana,   Part    3, Chapter  1 ) . (6)  Cdksusa. \a)  General.  This  Manu  was  the  son  of  Ariga.  Once he  went  to  the  Rajarsi  (royal  saint)  Pulaha  and  prayed for  prosperity,  mastery  of  the  whole  world,  invincible power  and  profound  scholarship.  Pulaha  sent  him  to Devi.  The  Rajarsi  taught  him  the  worship  of  Devi. After  acquiring  the  mantra  Caksusa  went  to  the banks  of  the  river  Viraja  and  offered  worship  to  Devi. At  the  end  of  twelve  years,  Devi  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  "Devipada".  (Devi  Bhagavata,  Dasama Skandha). (b)  Other  details. (i)  The  following  account  is  given  in  Visnu  Purana, Part  I,  Chapter  13,  about  the  birth  of  Caksusa  Manu. Dhruva  and  his  wife  Sambhu  had  two  sons,  namely Sisti  and  Bhavya.  Succhaya,  the  wife  of  Sisti  gave birth  to  five  sons,  Ripu,  Ripunjaya,  Vipra.  Vrkala  and Vrkatejas,  who  were  all  sinless.  Caksusa  was  born  to BrhatI,  the  wife  of  Ripu.  Caksusa  begot  Manu  by PuskarinI,  daughter  of  Virana  Prajapati.  This  was  the sixth  Manu.  By  his  wife  Nadvala,  the  daughter  of Vairaja  Prajapati,  he  had  10  sons,  namely,  Kuru, Puru,  Satadyumna,  Tapasvl,  Satyavan,  Suci,  Agni- stoma,  Atiratra,  Sudyumna  and  Abhimanyu.  Agneyi, wife  of  Kuru,  gave  birth  to  six  sons  who  were  Anga, Sumanas,  Khyati,  Kratu,  Arigiras  and  Sibi.  Sunltha, wife  of  Aiiiga,  gave  birth  to  Vena.  Prthu  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 — Akhyas,  Prasutas,  Bhavyas, Prthukas  and  Lekhas,  each  group  consisting  of  eight Devas.  The  Saptarsis  of  this  Manvantara  were — Sumedhas,  Virajas,  Havisman,  Uttama,  Madhu, Atinaman  and  Sahisnu.  Satadyumna  and  other  mighty Kings  were  the  sons  of  Caksusa  Manu.  (Visnu  Purana, Part  I,  Chapter  3) . (iii)   The  sons  of  this  Manu  became  famous    under    the name  "Varisthas"    (M.B.    AnuSasana    Parva,    Chapter 18,  Verse  20). ( 7 )   Vaivasvata. (a)  General.  He  was  born  from  Surya.  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  Visnu  took  up  the  incarnation  of  Matsya (fish) .  Vaivasvata  Manu  was  also  the  first  of  the  Kings of  the  Surya  vam'a  (Solar  Dynasty)  who  ruled  over Ayodhya. (b)  Other  details,    (i)      In   Devi   Bhagavata,      Saptama Skandha,  we  see  that  the    sons    of    Vaivasvata   namely Iksvaku,     Nabhaga,      Dhrsfa,      Saryati,     Narisyanta, Prarhsu,  Nrga,    Dista,  Karusa  and  Prsadhra   were  also called  Manus. (ii)  This  Manu  worshipped  Devi  and  received  her blessing  and  attained  Heaven  after  a  long  reign.  (Devi Bhagavata,  10th  Skandha). (iii)  Vaivasvata  Manu  had  another  name,  '"Sraddha- deva."  The  Devas  of  this  Manvantaram  are  Adityas, Vasus  and  Rudras.  The  name  of  the  Indra  of  this period  is  Purandara.  The  Saptarsis  are,  Vasisfha, Kasyapa,  Atri,  Jamadagni,  Gautama,  Visvamitra  and Bharadvaja.  The  nine  Dharmikas  (virtuous  ones), Iksvaku,  Nrga,  Dhrsta,  Saryati,  Narisyanta,  Nabhaga, Arista,  Karusa  and  Prsadhra  are  the  sons  of  Vaivas- vata Manu.  (Visnu  Purana,  Part  8,  Chapter  1) . (iv)  Ten  sons  were  born  to  this  Manu  who  were  Vena, Dhrsnu,  Narisyanta,  Nabhaga,  Iksvaku,  Karusa, Saryati,  lla,  Prsadhra,  and  Nabhagarista.  (M.B.  Adi Parva,  Chapter  75,  Verse  15). (v)    Mahavisnu  incarnated  as  Matsya   for    the   sake   of Vaivasvata  Manu.    (M.B.  Vana  Parva,  Chapter    187). (vi)  He  received  Yogavidya  from  Surya    and    Iksvaku received    it  later  from     him.      (M.B.    Bhisma    Parva, Chapter  122,  Verse  38). (vii)  At  the  beginning  of  Tretayuga,  Surya  taught "Satvata  Dharma"  to  Manu  and  Manu  taught it  to  Iksvaku  for  the  protection  of  all  creatures.  (M.B. Santi  Parva,  Chapter  348,  Verse  51) . (viii)  The  sage  Gautama  taught  Sivasahasranama  to Vaivasvata  Manu.  (M.B.  AnusTisana  Parva,  Chapter 17,  Verse  177). MANVANTARA(M) 485 MANVANTARA(  M) (8)    Sdvarni. (a)  General.     Even    in    his    previous    birth    he   was  a devotee    of  Devi.    In    his    former     birth     (during  the period  of  Svarocisa  Manvantara)    Savarni  was  born   as a  King  of  Caitravamsa   under  the  name  Suratha.    The origin  of  the  dynasty    known   as    Caitravarhs'a   was    as follows     : — Atri,    son    of  Brahma    had    a    son    named Nisakara.   This    Nisakara     became     an     emperor     by performing  Rajasuya.  Emperor    Nisakara    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 Savarni  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  asrama  of  the    sage    Sumedhas. The  sage  advised    him    to  worship   Devi    in   order    to retrieve  his  lost  kingdom  and    prosperity.    Accordingly the    King    worshipped   Devi    who   was     pleased     and restored  to  him  his  kingdom  and    prosperity.     Besides, she  blessed  him  that  in  his  next  birth  he  would  become Savarni,  the  King  of  the  Solar  dynasty    and    would  be revered  as  the  eighth  Manu.  Thus     the    eighth  Manu Savarni   will    be    the   second  birth  of    Suratha.    (Devi Bhagavata,  10th  Skandha). (b)  Other  details.     Savarni  is  also    the    son    of    Surya. How  he  came  to  be  called  Savarni  is  explained  below  :-- Surya  had  three  children  Manu,   Yama  and    YamI    by Sarhjna,  the  daughter  of  Visvakarma.  This  Manu    was Vaivasvata  Manu,  the  seventh  Manu.  Unable    to   bear the  intense  heat  of  Surya,  Sarhjna  once  sent    her   maid Chaya  to  Surya  in  her  own  disguise  and  went  to  the  forest for  tapas.  Surya  had  three  children  by  Chaya,    Sanai- scara,  another  Manu  and  Tapatl.  This  Manu  is  known  as Savarni  who  will  become  the  eighth  Manu.  In  his  time there  will  be  three  groups  of   Devas — Sutapas,    Amita- bhas  and  Mukhyas.  Each  of  these  groups  will  consist  of twelve  persons.  The  Saptarsis  of  the  eighth  Manvantara are  Diptiman,  Galava,  Rama,  Krpa,    Asvatthama   son of  Drona,   Vyasa   son    of  Parasara    and      Rsyasrnga. Mahabali,  son  of  Virocana  will  be  the  Indra.      Virajas, Urvarlyan,  Nirmoka  and  others  are  the  Kings    who  are the  sons  of  Savarni  Manu.     (Visnu    Purana,  Part    III, Chapter  2). (9).  Dakfa  Sdvarni. General.  At  the  time  of  this  Manu  there  are  three groups  of  Devas  namely,  Paras,  Marlcigarbhas  and Sudharmans.  Each  of  the  groups  contains  12  Devas. The  Indra  who  is  the  king  of  those  Devas,  is  the  mighty Adbhuta.  The  Saptarsis  of  this  Manvantara  are: — Savana, Dyutiman,  Bhavya,  Vasu,  Medhatithi,  Jyotisman  and Satya.  Dhrtaketu.  Dlptiketu,  Pancahasta,  Niramaya, Prthusravas  are  the  sons  of  Daksasavarni  Manu.  (Visnu Purana,  Part  III,  Chapter  2) . (10).  Brahma  Sdvarni. General.  In  this  Manvantara,  the  Devas  are  Sudha- mans  and  Visuddhas.  Each  of  these  groups  will  contain 100  Devas.  Their  Indra  will  be  the  heroic  Santi.  The Saptarsis  will  be  Havisman,  Sukrta,  Satya,  Tapomurti, Nabhaga,  Apratimaujas  and  Satyaketu.  Brahma  Savarni will  have  ten  sons,  three  of  whom  are,  Suksetra,  Uttam- aujas  and  Bhutisena   who   will    become    Kings.     (Visnu Purana,  Part  III,  Chapter  2) . (11).  Dharma  Sdvarni. General.  In  this  Manvantara  there  will  be  three groups  of  Devas  namely,  Vihaiigamas,  Kamagas  and N  irvanaratis,  each  of  the  groups  consisting  of  30  Devas. Vrsa,  Agnitejas,  Vapusman,  Ghrni,  Aruni,  Havisman, and  Anagha  will  be  the  Saptarsis.  The  sons  of  Dharma Savarni  viz.,  Sarvatraga,  Sudharma,  Devanika  and others  will  be  the  kings  of  that  time. ( 12) .  Rudra  Sdvarni. General.  This  Manu  is  the  son  of  Rudra.  The  Indra  of this  Manvantara  will  be  Rtudhaman.  There  will  be five  groups  of  Devas  namely,  Haritas,  Rohitas,  Suma- nases,  Sukarmans  and  Suparas.  Each  group  will  con- tain 10  Devas.  Saptarsis  are  Tapasvl,  Sutapas,  Tapo- murti, Taporati,  Tapodhrti,  Tapodyuti  and  Tapodhana. The  sons  of  this  Manu,  Devavan,  Upadeva  and  Deva- Srestha  will  be  mighty  kings.  (Visnu  Purana,  Part  III, Chapter2). (13).  Raucyadeva  Sdvarni.  (Ruci) . General.  There  will  be  three  groups  of  Devas  during  this period  called  Sutramans,  Sukarmans  and  Sudharmans. Each  of  these  groups  will  contain  33  Devas.  The  mighty Divaspati  will  be  their  Indra.  Nirmoha,  TattvadarsI, Nisprakampya,  Nirutsuka,  Dhrtiman,  Avyaya  and Sutapas  are  the  Saptarsis  of  that  period.  Citrasena, Vicitra  and  other  sons  of  this  Manu  will  be  kings. (Visnu  Purana,  Part  III,  Chapter  2). ( 14) .  Indra  Sdvarni  (Bhaumi). General.  The  Indra  of  this  Manvantara  will  be  Suci. Under  his  control  there  will  be  five  groups  of  Devas. They  are  Caksusas,  Pavitras,  Kanisjhas,  Bhrajakas  and Vacavrddhas.  The  Saptarsis  of  this  period  are  Agni- bahu,  Suci,  Sukra,  Magadha,  Agnidhra,  Yukta  and Jita.  At  that  time  the  sons  of  the  Manu  who  would  rule the  earth  will  be  Ura,  Gambhlrabuddhi  and  others. (Visnu  Purana,  Part  III,  Chapter  2). 5).  Some  more  details.  Fourteen  Manus  have  been mentioned  above.  Of  them,  the  seventh  Manu,  Vaivas- vata 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, Daksasavarni,    Merusavarni,      Suryasavarni,       Candra- savarni,        Rudrasavarni        and       Visnusavarni        are respectively  the   re-births   of  Karusa,    Prsadhra,  Nabh- aga,   Dista,     Saryati     and     Trisanku   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  Devi  on    the banks  of  the   river  Kalindl.     After  twelve   years,    Devi appeared,  under  the  name  of  Bhramarambika  and  blessed them     that     in    their     next    births  they  would    become rulers  of  Manvantaras.  (Devi Bhagavata,  10th  Skandha). 2)  It  is  said    that  the  four   Manus,    Svarocisa,  Uttama, Tamasa  and  Raivata    belonged  to   Priyavrata's    family. It  was  because    Priyavrata  who   was  a   Rajarsi    offered tapas  to  Visnu  that  four  Manus  were  born  in  his  family. (Visnu  Purana.  Part  III,  Chapter  1). 3)  It  is  the    power   of  Visnu    that  dominates   all    the Manvantaras  as  the  basic  divinity.    In  the  first  Svayam- bhuva  Manvantara  it  was  a  part  of  that  power  of  Visnu itself  that  originated  as   Yajnapurusa  in   Abhuti.    After that  when  Svarocisa  Manvantara  came  it  was  again  that divinity  that  took  its  origin  inTusita  as  Ajita  among  the MANYAVATI 486 MARlCA  I Tusitas.  In  Uttama  Manvantara  that  divinity  Tusita  him self  was  born  again  under  the  name  of  Satya  as  the  son  of Satya  in  the  group  of  Devas  called  Satyas.  When  Tamas-i Manvantara  began,  that  divinity  was  born  again  as  the son  of  Harya  as  a  Hari  in  the  group  of  Devas  called Haris^  It  was  that  divinity  Hari  himself  who  was  born in  Sambhiiti  under  the  name  of  Manasa  among  the Devas  called  Raivatas  in  Raivata  Manvantara.  In  Caksusa Manvantara  that  Visnu  Bhagavan  took  birth  in  Vikunjhl as  one  of  the  Vaikunthas.  In  the  present  Vaivasvata Manvantara,  Visnu  has  incarnated  in  Aditi  as  Vamana, the  son  of  Ka£yapa.  That  great  Vamana  conquered all  the  three  worlds  and  presented  them  to  Devendra. (Visnu  Purana,  Part  III,  Chapter  2)  . Besides  the  fourteen  Manus  mentioned  above,  certain other  Manus  are  also  referred  to  in  the  Puranas.  Some details  about  them  are  given  below:  — (1)  It  is  seen  from  Valmiki  Ramayana,    Aranya  Kanda, 14th  Sarga,  verse  11,    that  Kasyapa  had    a  wife  named Manu. (2)  There  is   a    reference   to   a  Rajarsi   (Saintly   king) named  Manu  in  Rgveda,  first  Manclala,   16th  Anuvaka, 112th  Sukta. ( 3)  A  son  named  Manu  was  born  to  the   Agni    Tapa  or Pancajanya.  This  Manu  has   another  name    Bhanu.  He had  three   wives  named  Supraja,    Brhadbhasa  and  Nisa. 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  Mahabharata,  Sand  Parva,  Chapter  57,  verse  43, we  find  a  reference  to  another  Manu  named  Pracetas. MANYAVATI.  Wife  of  Aviksit,  son  of  Karandhama. Manyavati  daughter  of  Bhimarfija  was  carried  away  by force  by  Aviksit  from  the  marriage  hall  on  the  marriage day.  (Markandeya  Purana).. MANYU  I.  A  Vedic  god.  The  origin  of  this  god  is  des- cribed in  Brahma  Purana  as  follows  : — Once  a  terrible  war  broke  out  between  Devas  and Asuras.  The  Devas  who  were  defeated,  went  to  the GautamI  river  valley  and  performed  penance  to  Siva praying  for  victory.  Siva  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  Puru  dynasty.  Bhagavata,  9lh Skandha  states  that  Manyu,  the  son  of  Bharadvaja,  had five  sons  including  Brhatksaya. MANYUMAN.  Second  son  of  the  Agni  Bhanu.  (M.B. Vana  Parva,  Chapter  221,  Verse  11). MARAlifA  (M)  (DEATH).  Death  is  a  goddess  whose name  is  Mrtyu.  The  Puranas  state  that  there  was  no death  in  the  world  before  the  birth  of  this  goddess.  In Mahabharata,  Drona  Parva,  Chapter  53  there  is  the following  story  about  the  circumstances  in  which Brahma  created  Mrtyu. 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  Brahma  and prayed  for  his  help.  At  that  time,  Rudra  and  Narada were  present  in  Brahma's  assembly.  Brahma  said  that he  did  not  like  destroying  living  beings.  Because  of the  pressure  of  Rudra  and  Narada,  Brahma  created  out of  Visvaprakasa  (Cosmic  Light)  a  woman.  She was  born  from  the  south  and  Brahma  gave  her  the name  "Mrtyu".  He  gave  her  permission  to  destroy human  beings. When  she  heard  that  she  was  to  kill  living  beings,  she  shed tears  and  Brahma  gathered  those  tears.  She  went  to Dhenukasrama  and  other  places  and  performed  tapas.  At last  Brahma  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  dis- eases and  the  god  Yama  as  her  companions.  Thus  the goddess  Mrtyu  started  her  dance  of  destruction.  (See also  under  the  word  PUNARJANMA). MARDAMAHARSI.  One  of  the  sons  of  Visvamitra  who was  a  Brahmavadi.  (Sloka  57,  Chapter  4,  Anusasana Parva) . MARGAlifAPRIYA.  A  daughter  born  to  Kasyapa  Praja- pati  of  his  wife  Pradha.  (Sloka  45,  Chapter  65,  Adi Parva) . MARGASIRSAMASA.  The  month  of  Dhanu  (Decem- ber). The  month  has  got  great  Puranic  importance. If  one  lives  taking  food  only  once  during  the  whole  of this  month  one  will  be  free  from  all  sins  and  diseases. (Sloka  17,  Chapter  106,  Anus asana  Parva).  If  on  the Dvada^I  day  in  this  month  one  fasts  the  whole  day and  night  and  worships  Kesava  one  will  get  the benefit  of  conducting  an  Aivamedha  yajna.  (Sloka  3, Chapter  109,  AnuSasana  Parva). MARlCA.  A  Danava.  There  is  a  reference  to  him  in Uttara  Ramayana. MARlCA  I.  The  uncle  of  Ravana. 1).  Birth.  On  the  banks  of  the  river  Sarayu,  there  were two  states  lying  adjacent  called  Malada  and  Karusa. The  great  sages  conducted  Jaladhara  (showering  of water)  on  the  head  of  Indra  to  absolve  him  of  his  sin of  killing  Vrtrasura  at  this  place.  At  that  time  Mala  (ex- creta) and  Karusa  (spittings) of  Indra  fell  at  those  places and  so  they  got  the  name  of  Malada  and  Karusa.  At that  place  was  born  after  a  few  years  a  demoness  named Tataka  who  had  the  strength  of  a  thousand  elephants. A  demon  called  Sunda  married  Tataka  and  she  got two  sons  named  Marica  and  Subahu.  (Sarga  24,  Bala Kanda,  Valmiki  Ramayana  and  Bala  Kanda,  Kamba Ramayana ) . 2)  Marica   in  his  previous  birth.     Marica  was  the  servant of  the  gate-keepers  of  Vaikuntha.  One  day    Mahavisnu was   displeased    by   a  conduct  of  his  and  he  cursed  him to    be    born    as   a   demon  on  earth.  But  he  added  that Marlcawould  get  salvation  from  the  curse  when  he  was killed  by  Sri  Rama  in  which  capacity  Visnu   would   in- carnate   soon.    He   would    then  return  to  Vaikuntha  to his   original    place.    That  was  how  Marica  was  born  as the  uncle  of  Ravana. 3)  Asrama  life.    Marica  and  Subahu  were  two  insepara- ble   brothers.   They  learned  all  tactics  of  war  and  their hobby   was    to  torment  the  innocent  sages  of  the  forests (Sarga    19,    Balakanda,     Valmiki    Ramayana).    When the  exploits  of  Marica  became   unbearable,    Visvamitra brought  Rama  and  Laksmana  from  Ayodhya  for    help. The    instant    Marica    heard  the  fierce  twang  of  Rama's bow   he    fled    to    the  other   shore  of  the  sea.  From  that day   onwards    Marica  grew    matted    hair     and    wore barks  of  trees  and  spent  his  life  in  an  asrama.    (Sargas 35  and  36,  Aranyakanda,  Valmiki   Ramayana) . 4)  Death.     When    Rama    and  Laksmana  were  living  in the  Dandakaranya  with  Sita  they  were    annoyed    by   a MARICA  II 487 MAR  1C  I  I demoness  named  Surpanakha.  In  the  fight  that  ensued very  many  demons  were  killed.  Surpanakha  complained to  Ravana  who  decided  to  kill  Rama  and  carry  away Sita.  For  this  he  sought  the  help  of  his  uncle  Marica. Flying  in  his  golden  Vimana  and  crossing  mountains  and oceans  he  approached  Marica  and  told  him  of  his  plan. Marica  who  was  aware  of  the  force  of  Ramabana  dis- suaded Ravana  from  such  a  venture.  But  Ravana persisted  in  his  plan  and  gave  Marica  the  following instructions  :  "Become  a  golden  deer  with  beautiful white  spots  all  over  the  body  and  roam  about  near  the a;'rama  of  Rama  for  his  wife  Sita  to  see.  I  am  sure  Sita will  request  her  husband  Rama  to  catch  hold  of  you. Rama  and  Laksmaria  will  follow  you  and  Sita  will  be left  alone.  I  will  then  carry  away  Sita  as  Rahu  takes Candrika  (moonlight)  and  live  happily  with  her.  I  will be  contented  if  I  can  then  tease  Rama  who  will  be lamenting  over  his  separation  from  his  wife".  Thinking that  it  would  be  better  to  die  at  the  hands  of  Rama than  at  the  hands  of  Ravana,  Marica  agreed  to  do  as his  nephew  desired. Ravana  and  Marica  came  near  the  asrama  of  Rama  in Ravana's  aerial  chariot.  Marica  on  alighting  from  it took  the  form  of  a  beautiful  fawn  and  entered  the  pre- cincts of  the  asrama.  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  Sita.  It  would  run  away  from  the  as"rama  and graze  hidden  from  Sita  but  would  come  back  again  to the  vision  of  Sita.  It  would  mix  with  the  deer  of  the asrama  for  some  time  and  run  away  from  them  to  dis- tant places.  Like  a  butterfly  it  flitted  about  always trying  to  attract  the  attention  of  Sita.  Other  deer  appro- ached 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. Sita  was  enamoured  of  the  deer  and  expressed  to  Rama her  desire  to  get  it.  Rama  followed  it  and  finding  it keeping  a  distance  always  got  suspicious  and  shot  it down  with  an  arrow.  The  deer  cried  "Ha  Laksmana" and  fell  down  dead.  The  cry  was  intended  to  mislead Laksmaria  and  draw  him  also  away  from  Sita. (Chapters  43-44,  Aranya  Kanda,  Valmlki  Ramayana). MARlCA  II.  Kasyapaprajapati.  Marlci  was  the  father of  Kagyapa  and  soKasyapa  was  known  as  Marica  also. (Sarga  46,  Valmlki  Ramayana) . MARlCI  I.  A  Maharsi  (sage)  born  from  Brahma's mind. 1 )  Birth  and  Genealogy.     The  six  great  sages    born    from Brahma's  mind  were  : — Marlci,  Ahgiras,  Atri,  Pulastya, Pulaha   and    Kratu,    according    to  Mahabharata,   Adi Parva. 2)  Domestic  life.  Marlci  had  several  wives    and  children. He  married  Kala,  the  daughter  of  Kardama    Prajapaii by  his  wife    Devahuti.   Marlci    had    two  sons    Kasyapa and  Purniman  by  Kala.  This  KaSyapa  was  the  original ancestor  of  all  living  beings.  But  Purniman's  family  did not  become  well-known.  Purniman  had  two  sons,  Virajas and  Visvaga  and  a  daughter  Devakulya.  Devakulya washed  the  feet  of  Mahavisnu  and  merged  with  Akasa Ganga. Urna  was  another  wife  of  Marlci.  Six  sons  were  born to  Urna.  Under  a  curse  of  Brahma  they  were  born  first as  the  sons  of  Hiranyakasipu  and  in  their  next  birth as  the  sons  of  Vasudeva  and  Devaki.  It  was  these  six children  who  were  born  as  Sri  Krsna's  elder  brothers whom  Kamsa  killed  immediately  after  their  birth. (See  under  Krsna). Marlci  had  another  wife  named  Sambhuti.  She  gave birth  to  Paurnamasa.  In  Visnu  Purana,  Part  I,  Chapter 10,  we  see  that  Paurnamasa  who  was  a  Mahatma  had two  sons  Virajas  and  Parvata.  Dharmavrata  was  yet another  wife  of  Marlci.  She  was  a  daughter  born  to Dharmavati  by  Dharmadeva. 3)  Dharmavrata  cursed.     Marlci  lived    happily    for   long with   his  wife   Dharmavrata.    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   Marlci    fell   asleep.  Just  then  Brahma happened   to   come  there.    Dharmavrata   was   in  a  fix. She  had  to  attend  to  her  husband  and  at  the  same  time receive  Brahma  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  Brahma,  offering him  the  customary  honours.  Meanwhile  Marlci  woke up  and  not  finding  his  wife  near  him  cursed  her  to  be turned  into  a  stone.  Dharmavrata  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  Siva. Under  Marlci's  curse  Dharmavrata  was  separated  from him.  She  performed  penance  in  the  midst  of  fires.  Maha- visnu appeared  before  her  and  asked  her  what  boon she  wanted.  She  prayed  that  her  curse  might  be  lifted. Visnu  replied  :— "It  was  Marlci  who  cursed  you.  That curse  cannot  be  withdrawn.  You  will  be  turned  into  a sacred  stone.  Your  name  "Dharmavrata"  will  be changed  into  "Devavrata".  In  future,  that  stone  will become  famous  under  the  name  "Devavrata"  or  "Deva- gila".  Brahma,  Visnu,  MahesVara  and  goddesses  like Laksmi  will  dwell  in  that  stone." After  saying  this,  Mahavisnu  disappeared.  Once Dharmadeva  held  this  Devasila  above  the  demon  Gaya and  the  place  became  famous  under  the  name  of  "Gaya tlrtha".  (See  under  Gayatlrtha) . 4)  Other  details. (i)  Marlci  had  participated  in  the  celebration  connect- ed with  Arjuna's  birth.  (M.B.Adi  Parva,  Chapter  122, Verse  52). (ii)   Marlci  was  a  member  of  Indra's  assembly.     (M.B. Sabha  Parva,  Chapter  7,  Verse  1 7) . (iii)  Marlci  attended    the  celebration   connected    with Subrahmanya's  birth.    (M.B.  Salya  Parva,  Chapter  45, Verse  10).' (iv)  After  the  Bharata  Yuddha,  Marlci  visited  Bhisma who  was  lying  on  "Sara  Sayya"  (bed  of  arrows) .  (M.B, Santi  Parva,  Chapter  47,  Verse  10). MARlCI  II 488 MARKANDEYA (v)  Mahabharata,  Santi  Parva,  Chapter  334,  Verse  35, mentions  that  Marici  is  a  Prajapati. ( vi )   Marici  is  one  of  the  group  of  sages  known  as  Citra- Sikhandins.  (M.B.  Sand  Parva,  Chapter  335,  Verse  29). (vii)   Mahabharata,  Santi  Parva,    Chapter    340,  Verse 44,  describes  Marici  as  one  of  the  Astaprakrtis. (viii)  Marici  once  visited  Dhruva  who  was    performing penance  and  gave  him  advice.  (Visnu    Purana,    Part  I, Chapter    11). MARlCI    II.     A  celestial   woman.  In  Mahabharata,  Adi Parva,  Chapter  122,  Verse  62  we  find  that  she  attended a   dance  at    the   celebrations   at   the    time  of  Arjuna's birth. MARlCI  III.     An  author    of  Dharmas"astra.   His    state- ments are  quoted    in   Apararkii,    Smrticandrika,  Mita- ksara  and  other  works. MARISA  I.     A  nymph  created  as   a  maiden  of  the  Flora (See  under  Kandu). MARISA   II.     A     river   of  Puranic    fame.     (Sloka     36, Chapter  9,  Bhisma  Parva) . MARISA.     A   place  of  habitation    of  ancient    Bharata. (Sloka  69,  Chapter  9,  Bhisma  Parva). MARjARA.Son  of  Jambavan.  It  is  said  in  Brahmapurana that  the  marjaras    (cals)  have    their   origin    from    this son  of  Jambavan. MARKA.     See  under  the  word  Sandamarka. MARKANDEYA.     The  son  of  Mrkandu.  He  was  a  great devotee  of  Siva. 1)  Genealogy.     Bhrgu,  son  of  Brahma,  begot    of  his  wife Khyati  a  daughter  named  Laksmi  and  two  sons   named Dhata  and  Vidhata. Dhata  and  Vidhata  married  Ayati  and  Niyati  daughters of  Mahameru.  Dhata  begot  of  his  wife  Ayati  a  son named  Prana  and  Niyati  bore  Vidhata  a  son  named Mrkandu,  Markandeya  was  the  son  of  Mrkandu  and Vedasiras  was  the  son  of  Markandeya. 2)  Birth.  Mrkandu  did  not  have  sons  for  a  long  time  and so  he  performed  penance  for  several  years  to  please  Siva to  get  a  son.  Siva  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  dull- witted  evil-natured  son  who  would  live  long  ?"  Mrkandu chose    the  first  type  and  soon  a  son  was  born.  He  was named   Markandeya.  Even  from    boyhood  Markandeya knew  all  the  Vedas  and  gastras.  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.  Mar- kandeya asked  them  the  reason  why  they  wept.  Mrkandu with  tears  running  down  his   cheeks  told  him    the  story. From  that  day  onwards  Markandeya  started  performing penance  wearing  barks  of  trees  for  his  dress  and  growing matted  hair.  The  boy  was  soon  engrossed  in  severe  aus- terities. The  day  of  his  death  came  and  the  boy  sat  before  the idol  of  Siva  in  deep  meditation.  The  servants  of  the  god of  Death  could  not  approach  Markandeya  for  the  radia- tion from  him  was  too  hot  for  them.  So  Yama,  the  god of  Death,  himself  came  to  fetch  him.  Then  Markandeya 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  Siva  rose  from  the  idol  and coming  down  killed  Yama  to  save  the  child.  From  that day  onwards  Siva  got  the  names  Mrtyunjaya  and  Kala- kala.  After  that  at  the  request  of  the  devas  Siva  gave life  to  Yama  again  and  made  Markandeya  to  be  of  six- teen years  for  ever. 3)  Penance  of  Markandeya.  The  Puranas  state  that  after getting  the  blessing  from  Siva,  Markandeya  lived  for  ten crores  of  years.  While  he  was  in  deep  meditation  six Manvantaras  passed  away.  When  Markandeya  conti- nued his  meditation  to  the  seventh  Manvantara  Indra got  frightened  and  he  made  an  attempt  to  abort  the penance  of  Markandeya.  Indra  sent  his  troops  of Gandharvas,  nymphs,  Manmatha  and  Vasanta  to  the asrama  of  Markandeya.  The  asrama  of  Markandeya was  at  a  place  which  was  on  the  northern  side  of  the Himalayas  and  was  famous  by  the  presence  there  of the  river  Puspabhadra  and  the  rock  Citra.  The  agents of  Indra  came  there  and  tried  to  entice  him  with  many temptations.  Beautiful  celestial  maidens  danced  around the  asrama.  Flowers  fell  from  their  hair  when  their waists  shook  by  the  weight  of  their  heavy  breasts.  En- chanting 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.  Kama  (God  of  Love)  sent  his  arrows at  that  time  against  the  sage.  But  Markandeya  sat  un- concerned as  rigid  as  a  rock  and  Indra  accepted  defeat. When  Indra  and  his  troops  returned  disappointed  Mahfi- vknu  with  many  sages  went  to  Markandeya.  He  awoke from  his  meditation  and  worshipped  Visnu. 4)  Vision  ofPralaya.     On  one  evening  at  dusk   Markan- deya was  sitting  at   Puspabhadratlra  when    from  some- where  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  Markandeya  alone  stood  there with  his  matted  hair  swinging  in  the  wind.   It   was  im- possible to  know  the  directions  and  Markandeya  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,  de- vouring 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    Markandeya 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.  Markandeya  then   knew    it   was    Mahavisnu. He  rushed  to  embrace  the  child;  but  the  child  disappear- ed before    he  reached  it.  Markandeya    praised   Maha- visnu. 5)  Parvati  and  ParameSvara   come  to    Markandeya.     When Mahavisnu  disappeared    from  his  vision  he    felt  he  was sitting     at    Puspabhadratlra  and    he   again   went    into meditation.  At  that  time  Parvati  and  Paramesvara  came that   way  and    appeared  before    Markandeya.  The  sage worshipped  them  and    they   both   blessed    Markandeya MARKAIVDEYA 489 MARUTS and  said  "Every  desire  of  yours  will  be  fulfilled.  You will  never  be  rugous  or  grey-haired  and  will  live  virtu- ous and  famous  till  the  end  of  the  world.  Omniscience will  be  an  asset  for  you".  After  having  said  so  much ParvatI  and  Paramesvara  disappeared.  The  Puranic  be- lief is  that  the  realised  soul  of  Markandeya  is  moving about  in  the  universe.  (10th  Skandha,  Chapters  8  to  11, Bhagavata) . 6).    Details  from  Mahabharata  relating  to  Markandeya, ( 1 )    This    sage    shone   in    the    court  of  Dharmaputra, (Sloka  15,  Chapter  4,  Sabha  Parva). (ii)  He  sits  in  the   court  of  Brahma   and   worships  him (Sloka  12  ,  Chapter  11,  Sabha  Parva). (iii)    Once  Markandeya  gave   Dharmopades'a    to     the Pandavas.    (Chapter  25,  Vana  Parva) . (iv)  Markandeya  sitting  on  the  banks  of  the  river  Payo- sni    sang  praises   about  river    Payosni  and    king   Nrga. (Sloka  5,  Chapter  88,  Vana  Parva). (v)  Once  Markandeya  narrated  to  Dharmaputra  stories about  Kings   and   Rsis.   (Chapters    186    to    232,  Vana Parva ) . (vi )  Markandeya  had  a  vision  of  the  great  deluge. (Chapter  1 88,  Vana  Parva) . (vii)  This    sage   entered    the    belly   of  Balamukunda. (Sloka  100,  Chapter  188,  Vana  Parva). (viii)  Markandeya    gave    a   description    of  Kaliyuga. (Sloka  7,  Chapter  190,  Vana  Parva). (ix)   He  described  at  another  time    the  incarnation  of Kalki.  (Sloka  93,  Chapter  19,  Vana  Parva). (x)   Once  Markandeya  narrated  the  story   of  Tripura- vadha  to  Dharmaputra.  (Sloka  2,    Chapter   33,  Kama Parva) . (xi)  Markandeya  was  also  one  among  the  several sages  who  visited  Bhisma  lying  on  his  bed  of  arrows, (Sloka  11,  Chapter  47,  Santi  Parva). (xii)  Markandeya  learnt  Sahasranama  (thousand names )  of  Siva  from  Naciketas  and  taught  the  same  to Upamanyu.  (Sloka  79,  Chapter  17,  AnuSasana  Parva). (xiii)  Once  Markandeya  discussed  with  Narada  topics on  many  different  subjects.  (Daksinatya  Pa^ha, Chapter  22,  Anuiasana  Parva) . (xiv)  Once  Markandeya  explained  the  evils  of  taking flesh  as  food.  (Sloka  37,  Chapter  115,  Amis' asana Parva) . (xv)  The  name  of  the  wife  of  Markandeya  was Dhumorna.  (Sloka  4,  Chapter  146,  AnuSaaana  Parva). (xvi)  Yudhistfiira  worshipped  Markandeya  also  when he  worshipped  great  sages  before  commencing  the Mahaprasthana.  (Sloka  12,  Chapter  1.  Prasthana Parva,  M.B.). (xvii)  Mahabharata  gives  the  following  synonyms  for Markandeya:— Bhargava,  Bhargavasattama,  Bhrgukula- Sardula,  Bhrgunandana,  Brahmarsi  and  Viprarsi. MARKAIVTDEYA  (M).  A  famous  holy  place.  This place  is  situated  about  sixteen  miles  to  the  north  of Kas"!  at  a  place  where  the  rivers  Ganga  and  Gomati meet.  He  who  visits  this  place  would  get  the  benefit of  doing  an  Agnistomayajna.  Not  only  that,  he  would lift  the  prestige  of  his  family.  (Sloka  80,  Chapter  34, Vana  Parva) . MARKA^pEYAPURAtfA.  One  of  the  eighteen Puranas.  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  Purana  as gift  on  the  full-moon   day   in   the    month    of  Karttika (November).  (Chapter  272,  Agni  Purana). MARKANDEYASAMASYAPARVA.  A  sub-Parva  of the  Vana  Parva  of  Mahabharata.  This  contains chapters  82  to  242  of  Vana  Parva. MARMAN.  According  to  Indian  Sastras  there  are  108 Marmans  in  the  body  of  a  living  being.  Of  these  the most  important  are  forehead,  eyes,  eye-brows,  arm- pits, shoulders  heart,  chin  etc.  Bhavisya  Purana, Chapter  34  says  that  a  snake-bite  or  a  heavy  blow  on any  one  of  these  marmans  would  prove  fatal. MARTTIKAVANA  (M).  An  ancient  country  in Bharata.  During  the  time  of  the  Pandavas  this  country was  ruled  by  King  Salya.  (Sloka  14,  Chapter  16,  Vana Parva).  Paras' urama  killed  all  the  Ksatriyas  of  this country.  (Sloka  12,  Chapter  70,  Drona  Parva). Arjuna  once  made  the  son  of  Krtavarma  the  King  of this  country.  (Sloka  69,  Chapter  77,  Mausala  Parva) . MARU  I.  A  king  of  the  Iksvaku  dynasty,  the  father  of Prasus'ruta  and  son  of  Slghra.  He  had  become "Ciranjivl"  (immortal)  ty  his  Yogic  power.  According to  Bhagavata  Purana,  all  Ksatriya  families  would perish  in  Kaliyuga.  At  that  time,  Maru  would  come back  to  the  world  to  revive  the  Ksatriya  race. (Bhagavata,  9th  Skandha). MARU  II.  A  Videha  king  of  the  Nimi  dynasty. (Bhagavata,  9th  Skandha). MARU  III.  One  of  the  chief  lieutenants  of  Narakasura. He  was  slain  by  Sri  Krsna. MARUBHOMI  (MARUDHANVA).  The  ancient name  of  the  present  Rajasthan.  In  Mahabharata, Sabha  Parva,  Chapter  32,  Verse  5  we  see  that  Nakula had  won  a  victory  over  Marudhanva  during  his triumphal  march  over  the  western  country.  Kamyaka- vana  in  which  is  included  Trnabindu  sarovara,  is  in Marudhanva.  (M.B.  Vana  Parva,  Chapter  258, Verse  13).  Marudhanva  was  also  known  as "Marvata".  The  sage  Uttai'.ka  lived  in  Marvaia. In  Mahabharata,  AsVamedha  Parva,  Chapters  53,  54 and  55  it  is  stated  that  once  Sri  Krsna  showed  his Vtevarupa  to  this  sage  at  Marvata. MARUDHA.  A  country  of  Puranic  fame.  Sahadeva conquered  this  place  while  he  was  on  his  victory  march to  the  south.  (Sloka  14,  Chapter  31,  Sabha  Parva) . MARUTA.  The  fortynine  Vayus.  (For  details  see under  DITI). MARUTA  (M) .  An  ancient  place  of  habitation  of south  Bharata.  Those  who  stood  on  the  right  side  of the  Krauncaruna  Vyuha  (a  battle  array)  constructed by  Dhrstadyumna  in  the  Kuruksetra  battle  were  the people  of  Manila  from  south  Bharata.  (Sloka  57, Chapter  50,  Bhisma  Parva). MARUTAGANATIRTHA.  (MARUDGAlVATlRTHA ) A  sacred  place.  (M.B.  Anulasana  Parva,  Chapter  25, Verse  38). MARUTANTAVYA.  One  of  the  sons  of  Vis"vamitra. ( Sloka  54,  Chapter  4,  Anusasana  Parva) . MARUTASANA.  A  soldier  of  Subrahmanya.  (Sloka 62,  Chapter  45,  Salya  Parva) . MARUTASKANDHA.  An  army  of  the  Devas.  The commander  of  the  forces  was  Subrahmanya.  (Sloka 55,  Chapter  231,  Vana  Parva). MARUTS.  In  the  Puranas  there  are  references  to  49 gods  who  are  known  as  "Maruts".  All  of  them  are the  sons  of  KaSyapa.  The  story  of  how  the  child  in MARUTTA I 49Q MARUTTA  I Dili's  womb  was  cut  into  49   pieces   which'  becarnef«49 Maruts.  is  given  in  Chapter  71  of  Vamana    Purana^as follows: Kagyapa's  first  wife  Aditi  became  the  mother  'of  Deyas and  his  second  wife  Diti  became  '.the  mother  of  Daityas. The  chief  of  the  Devas  was  jndra  and.  the  .chiefs  of Daityas  were  Hiranyaksa  and  Hiranyakasipu.  ^.-Ait-  tin- request  of  Indra,  Hiranyaksa  and  Hiranyakaiipi^  ..were slain  byMahavisnu.  Dili,  who  was  grieved  at  the  death of  her  sons,  approached  Kasyapa  ,and  .requested.,  him to  give  her  a  son  who  would  be  strong  enough  to  jdll Indra.  Kasyapa  told  her  that  if  she  coulp;;  perform tapas  for  10,  000  Divyavarsas  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  Jist of  conditions  to  be  observed  during  the  tapas,  „  spme  .  of which  were  as  follows  :  —  Do  not  injure  any  creature; do  not  curse;  do  not  tell  lies;  dq  not  cut  nails  or  .hair; do  not  touch  any  unclean  object;  do  not  get  angry,  ;,  d_o not  speak  to  wicked  people;  ,do  not  wear  soiled.,  cjofhes; do  not  wear  garlands  /used  J?y  others;  do  not  .:  eat  what is  left  over  by  another;  doiho3t«at  meat  touched  by.  a Sudra  woman.  Putting  on  cleaft,  white  dress,  carrying auspicious  substances,  everyday  before  breakfast,  ,  cows, Brahmanas,  goddess  Lak?n|I..and  JSasyapa  himself should  be  worshipped;."  This  observance  is  -known,  a^i "Pumsavana."  He  said  that  if.  .she  performed  the with  this  austere  observance,  a  son  capable Indra  would  be  born  to  her.  ,  .,j.; Diti  started  the  observance  aa  advised  by  her  husband. Kar'yapa  left  for  Udaya  mounjtaiin.:4fter  his  flepa^ture, Indra  came  to  the  Asrama  and.;pretending  .friei\dship offered  to  serve  Diti  as  an  attendant.,  pitj  accepted  ,.;|iis offer  and  allowed  him  to.serye  her.  One,  day  Diti  ,twho was  utterly  tired  fell  asleep  and  Indra;  took,  advantsjge of  this  opportunity  and  gained  ,  entrance  into  her  womb through  her  nostrils.  .He  cut  ,the  child  in  Dili's  womb with  his  weapon  Vajra  into,  seven  pieces.  A^  .that  time the  child  cried  alpud  and  Jndra  .said  tot  jtt,  "jida.  ;,sruda" which  means  "Do  not  cry''.  He  put  each,  cf;the  :sey;en pieces  again  into  seven  pieces  and  thus,  49 born  out  of  the  49  pieces.  Since  Indra  said  ".Ma they  came  to  be  known  as  /'Marute".  All Maruts  subsequently  became  Indra's  servants. After  this,  Indra  with  his  weapon  canje  .out  .-.of body.  With  joined  palms  he  begged  Dili's  ^pardon  .  and explained  to  her  that.  he  destroyed  the^child  in  he.r womb  since  he  was  destined  tp  be  bis  (jndra's)  enemy. MARUTTA  I.  A  wealthy  king  who  lived  ^  jn,  ,  JC$ayuga. )  .  Genealogy.  Descended  from  VVisnu  in  the,  following order  :  —  Brahma,  Marici,.  Kasyapa,  .  Vivasvan,  Vaiyas- vata  Manu,  Mahabahu,  Pr^sandhi,  Ksupa,  Iksvaku, Virhsa,  Kalyana,  Khanmetra,  SuvarcaSj  Karandhama and  Marull'a. 2)  How  Marutta  got  gold.  As  soon  as  Marutta  became king  he  began  to  perform  a  Yaga.  Monev  was  required for  it.  He  was  puzzled  as  to  how  .19'  raise  .funds.  Be- sides, Indra  was  irying  to  obstruct  ihe  Yaga/  At  fejt, he  consulted  Narada  who  tp]d"  hjm  'flhiat'  .Brhaspitrs brpther  Sarhvartaka  was  pepfprming,  tapas  in  the  forest and  if  Marutta  approached^irrij;  he/.  wbii)d  give  him enough  money  for  this  purpose,  So"jMaru'tia  went  to Sarhvartaka.  He  advised  M,arutta  to  worship"  S'lyfy Accordingly  Marutla  went  to  Kailasa_  and  got  plenty of  gold  by  worshipping  Siva  and  returned  .witji   it  and o  /  *  »  .     v .these Diti's _  _        \  spite  of  their  efforts,  Indra  and  other .(gods  were  ,not  able  to;spoil    Marutta's  Yaga.    After  the Yaga, -.M,arutta  stored.1  up     the   surplus    wealth    in    the ;•;  neighbourhood-  of,  Himalayas   where    his    capital  was .  situated.. .  ,lfAftqr  thelB.harata  Yuddhaj.D.harmaputra   was    in   need *  pfrryppey,  to 're-establish    his     administration    and    for conducting  an   As/vamedha   yaga.    At    that   time   sage Vyas.a,  iafiprnaed  him,  about   the   gold    which    Marutta .  ,had  left  :ip  ;Jhe  •  neighbourhood    of   the    Himalayas. 1 1  was  by  fetching  that  gold  that  the  Pandavas  conduct- ,  ,jpd  their   .Asyamedjb.ayaga.    (M,B.     Asvamedha    Parva, Chapters  3-10). Z\t,Mari#tg,,  and    •  Ravana.      Once  Ravana  started    on a  triumphal   tour    in    his     Puspaka  Vimana   with   his .  ,  followeis..,It  w,as  at  that  time    that   Marutta    was   per- vlqrmi.ug/his,  famous  Yaga.  ^he  various  gods    were   also ""present  on '  that,  occasion.      Alarmed  at    the  sight   of ,t .^.Rayaijia  ,Mfho i  was;inyincibje  by  virtue  of  a  boon  he  had (|r_ecci.yfd,^he,'.;gods. assumed    the     shape    of  different animals  and  birds.  Indra  became  a    peacock,   Dharma- .^•jciya,  (Yaraia);  ^became ... ,a     crow;     Kubera    became  a chameleon;  Varuna  transformed  himself   into    a    swan, and,so  on.  Rayana,  entered  the  precincts    of  the   Yajna 'and    said     to     Marutta    -.—"Either    you     fight     with . .^^ip^plse  admit  defea,t   from   me."  To    this   Marutta 'replied     calmly    :— "May    I    know     who   you    are?" 3  .Ravana  Answered  with  a  smile  of  contempt     : —  "I    am amused  at  your  strange  pretence  !  Do  you  mean  to  say that .ypu^do.  .not   know, Ravana    who    is   the   younger brazier  of  Kubera  ?  There  is   no   one   but    you    in    all the  three  worlds,  who  does  not  know  me.    I    have   won ;,.4he.PuspakaYim^na  after  defeating  my  elder    brother." ''.Marutta,  retorted  •with  bitter  irpny   : —   "As   a  younger 'brother  who  has.  defeated  his    elder   brother,    you    are :  ,  <certainb/  ajgreat"  man,  There  is  no    praiseworthy    hero Pjeq.ua^tpry quin^all  these    three   worlds.    Do   you    brag ,  that  you  have  defeated  your  elder  brother  ?    I    do   not ,  know.whether- ypu  have  received    the     boon     by   your Tjghtepii&^pncjuc.t.  I  have  not  h'eard  the  stories    which 'you  have  told  just  now.  You  wicked  fellow,  stop  there  ! .     I<dpn,'j,  tlijnk    Xhat,  ;ypu   will   return  alive  !"        Saying ihissl^^ruttes  fook.his  bow  and  arrows    and   got    ready for  a  fignt.' ,  .But.:$a£rr$artaka  stopped  Marutta   saying    "O    King! ,If,you  wouJ^  please  heed  my .  advice;    do   not   prepare '  for  a  .fight  here.  We   have   started    "Mahe.'varasalra". If  we' dp  not  bring  it  to  a  conclusion,  the  whole  family ,  wjircpme  to  an,  end.     One    who    performs    this  Yaga should  not  be  engaged  in 'a  fight.  He  should    not    even become  a  yictin?  to  angejr.  This    Raksasa  (Ravana)     is ^nvintible: f.'  Your'  victory    is      doubtful."       At     this, •  'Marutta  -fajif1  do\iVn     his    bow    and   began    to   occupy himself  again  with  ihe  affairs  of  the  Yajna._  Just    then Sukra -shouted,  "Ravana  has  won."    The  Raksasas   and ';••' their  leader  Ravana  continued    their    tour   after   eating the 3vf aharsis  who'had  come  to  take  part  in     the  Yaga. ;  Aftef  Ravarta. left  the'place,  the  Devas  resumed  their  own Ramafana)'. (i)  Marutta  flpurished    in  ^  Yama's    assembly.     (M.B. :    Sabha  Parva,  Chapter  8,  Verse  16). (ii)    Marutta  is. gpnsidered  as  one  of  the   "Pancamaha- 'sainr^iis"tfJyefi3-eat  emperors).  The  five  great  emperors fV,'       •'-.'•  i. •'*•.-'.'   .'»      ^j^^t    -r?v  .;     .' MARUTTA  II 4U1 MASA(S) are  —  Yuvanasva,  Bhaglratha,  K.artaVJrya7;  Bhatfaiai  and Marutta.    (M.B:  Sakha'  Pdfva,'  Chapter  15i)Y'.'--v.'->V:'   (;.; (iii)^Once  Siva  presepted  him'  a^gpfdeh'peak  ^ Himalayas.  In.dra,  ^rhaspa.h  and*  other  p'e\ Marutta's  assembly,;';  Ijhs  ,  yajoarnanaap  were. golden.  His  cooks  were  groups  'of  Maruts,:  He  was  aji>le to  make  all  his  subjects  strong  and,  healthy^  In  MaKa^. bharata,  Drona  Parva,  Chapter  5.5-,  we.seVth^VMiarutta ruled  over  the  country  for  1000,  :  yeajs  as  '  .  'an'",  lijfeal emperor.  T.;>  ,._.'•  ^.y^^ (iv)    Once  Marutta  received  a-swbrd'from  Klrig-sMi!i<§u- kunda.  Marutta  gav Chapter,  166,  Verse kunda.  Marutta  gave  it  to  Raivaia.   (  Mi'Bl  §attti  PSrva d).  -rfw    J  {jT) '  '' Laksmana  could  'be  revived;    Jafnbavan    observed    that i;there  i  was  a  herb  caJled  "Dronam"  in  one  of  the  peaks j'-Jdf  -the:  Himalayas    arid  .'if   it   was    brought    at    once, ''^Lakshiana  could  beirestored  to  •;  his  .  senses.     Hanuman -.  fleW;  to   the  '  Himalayas    immediately.  But  although  he •  combed  the'  forests  there,  .he  was  not    able    to    find    the herb:  Dr6naTn:  So  he  tore  away  and  lifted  a  whole  peak ?'•  4thich  '  visas'*  full'    of   all    kinds    of  medicinal  herbs  and '  'returned,  to  Lanka:  'Jambavan  •  took    the    needed   herbs R.vSrom  it  and  deposited  the  peak  at  the  southern    end    of i.i  India.'  This  '.is  the  present'  MarutvamaJa.    (Mala  means e.  ;•:   ;  •.••••;',-,  •..•..•.: .     See^ndef-  MARUTVATI. n?. (v)   Marutta  gave  his  Daughter  t<s>  Angoras  and  ; Heaven    according    to    Mahabhar^ta,.  ,  ;$an#  yjpa.fya, Chapter  234.  Verse  18,  iHw  -jjwiV    iqhlnow  line (vi)  In  Bhagavata,  9th   ;Skandhkj  ;we    fliid  ;a    :pais!age which    says    that    siiice'  ^*^«*«**«  'M»W-"i«l.  ^aiteuni-j adopted  Dusyanta,  a  King  of  the  Puru '  dvMstV;'  ai'  -'his "'  '  '.•     "•-'*  U          •  .JTT   '•:**',*          TTt'SD cr»n  *  •  ••  •  °      .  M..''.J.  !•     rij-..r son. .    :.'-       .-  ;  -      '.:     IV •    ''!:;«•:•:;  ';  '.tjijilfi MARUTTA  II.  A  great  sage^.He  .'renteted.Ainfe'  a dispute  with  Sri  Krsna;  who -was  on  fiis..waystdiHastiha- pura  as  the  messenger  of  theiPanidayas.«2 Parva,  Chapter  83,, Verse  27 )r'  to  ifiin  ,  ad?  » .{  -••'..•''jS'M   ;'.;f.'   .:!'".  '       ijC  ; MARUTVAMALA.  In  SQutkjpdia;  .at^the^utherttrtip of  the  Sahya  ranges,  a  mouritaiareputed  jf<i>i;  .medjqinal herbs.,  may  still  be  seeji,  Tljde,  raoufitain,is.,l5nt>'vv«  jby:the name  "Marutvamala";  A  legend-  ecjnrjected  mUK  '.the origin  of  this  mountain,  -is as  follows: —  •  ./  ..,;, It  was  the  time  of  the  battle.   '„ TfcfTH.VT"1 •'  T"" Ravana.  Ravana's  younger  brother  Viblii>?ani.,a',jjpJteed the  side  of  Rama  and  fought,  .aga.jQs't  .R^.vapa.V  ^.Jhe enraged  Ravana  shot  his  arrow  ,.at rfyjl5^?^,1?^-  Iit{\his endeavour  to  saye  yibl]i§anav  Lja^mana  .'^l^q^wn unconscious.  Rama  and.  his  fpilpwqrjL  ctiscusse^J^ow -.       r       •         '  >•   '  '•  '  :<   •,      V,«    T'k!'  '         ,    • The    mother   of  two    Marutvans.     This .  'Ma^utyati  'Vv'as  Uje  'daughter  or   Daksa,    and      the     wife '  ofDharrha!  The  'teA'  daughters  of  Daksa,  namely,  Arun- ''dhatl,  Vasu,  ^Smij'LambS,  Bhanu,  Marutvati,  Saiikalpa, Nluhurta.  Sadnya,  ^nd  VisVa  were  the  wives  of  Dharma- ,  'deva.  Visya'devSs  Were  born  to  Visva,  Siddhas  were  born ^"  W  Sadhya,  'Marutyaris-  weire'Vqrn  to  Marutvati,  Vasus Were  i'b'orti  ..to  ;  "vasil,  .B^i^nus  V^e're  btirn  toBhanu,  Ghbsa 'Was  b'bin    to  L^ariiM'  an5d  fragayhhl  was  born    to  Yami. ^('Vforiil  Pur-ana^  Pitt  I^Clikfyter  .15)  . MARY  ADA  I.  ,  A  princess    of  Vidarbha.  She  was  married v'.feiy  .  the  king;  named   Ar.yacina.  In   Mahabharata,    Adi ,  Chapter  95,  '  Verse  :l§,  it  is  said  that  a  son  named born,  to  thern;    , MARY  ADA  II.  A  daughter  of  the  king  of  Videha,  Deva- lf  tithi  'a  king  of  the  Pilru  dynasty  married  her.  Mahabha- 5l"!i'ala;,!lAai  Parva,  Chapte^  95,    verse    23  says  that  a  son, ,,Ariha  was,  born  to.  them. MASA.,!^,  m^asujre.oF  weight  in  .  ancient   Bharata.      (See •.  i  ;  ,\imder,  ;  ' Malayalam  ftimit  ,  Arabic *  '    •  -  -  -.:    :    v  .  ; 1. 2. 3. 4. 5. Cinnam Kanni Tulam Vrscikam Dhanu ,  Avani.  )  ,'• '  Purattasr Mifkali'- • : ,:Utsam,,.(,( ^..  ..jjamadul1.-, 6.  Makaram  iai     ;sr 7.  Kumbham     C~  Masi '" -r; 8.  Mlnam 9.  Medam 10.  Idavam '. ' 11. Mithunam 11.  iviiiiiuiiaiii  -      ;      .  \ui    ,, 12.  Karkatakam      r       ;Ati  ;,,-.'/Ji.() S)  (MONTHS),  i ...  .  *v   ,     *j^  ,      .,    (  \  •  .  •  •    •  *       -      -     • ,  \y\:  jSenqral  'information.     It  is  believed  that    everywhere '  .for,  a   year    there,    are   twelve   months.     There  are  six '..different'.  kinds  of  months    in  .force    in    Bharata.  They '.'•.',  'jVlte  Wf.  folio  wj  n  g  :  •  — Suriyani Of Ilun Tasrlnkadim Tesrinhroyi Konunka- dim Konunhroyi Sibottu Odor Nison lyor Harson Tommus II      ,  '::'•':•  '  •    :•    r      •       ':..•.      -    .    •.  •    . Sravana  August 1  Prosthapada  fc  .September As'vina'  :  '  '     :    -       October T,-         .,         .'-  '  .•.•!<..  -:  :      i       ,.T  "  :"   -••1  -;;•   - W  cO  i  igi&ff  6&»  ,  uvsiJ  •  .  i  '    Noyember  _ V:J»  isRajab  ./,:,.-.' Magha;  ;•*•.•#•. :    /       February .«8  :;     .Caitra,..;  ;    ,);jW  April »p/<A  f      Vainakha      .:•;    ,,••    .May  ,. Lssb*!  i,:  i  'Jyiistha     .?«*»i'P   ^  JUfie  >  A    I.- y"  -v-  ":---!(C-"  :''^:        ;: •••:   Oi ,: . ••••.:.  :  :.  >   .;<-:  v'iih MASA(S) 2 ) .  What  the  names  of  the  months  indicate. 1).  Malaydlam  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  constella- taions  in  the  universe  in  each  of  these  divisions.  In  the month  of  Cinnam  the  earth  faces  a  cluster  of  constella- tions in  the  shape  of  a  lion  and  so  the  month  is  called Sirhha  (lion)  or  Cinnam.  In  the  next  division  the earth  faces  the  constellations  in  the  shape  of  a  Kanyaka 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  Tulam  (Tula  <=  balance) .  In  the next  division  the  earth  faces  the  constellations  in  the shape  of  a  scorpion  and  so  the  month  was  called  Vri- 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  Minam  means  a  fish  and  Medam  (Mesa)  means a  goat  and  Idavam  (Rsabha)  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  Karkatakam  (crab). 2).  English  months. i)  January  has  come  from  the  word  Janus,  the  name  of a  Roman  devata.  Janus  is  twinfaced,  one  facing  the  front and  the  other  back. ii )  February  means  'to  purify'  and  the  festival  of  purifi- cation of  the  Romans  is  conducted  in  that  month, iii)  March  is  Mars,  a  devata  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 (devata)  Atlas.  There  is  an  opinion  that  it  is  named after  Maius,  another  name  of  Jupiter, vi)  June  gets  its  name  after  the  devata  Juno  though  there is  a  version  that  it  is  named  after  a  Roman  tribe  called Junius. vii)  July  was  formerly  known  as  Qjuintilis  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  Sex- tilis  meaning  the  sixth  month.  But  it  was  renamed  Aug- ust 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. MATAJNIGA  I x)  October  means  the  eighth  month. xi)  November  means  the  ninth  month, xii)  December  means  the  tenth  month. MASAKA  (M) .  A  place  in  the  ancient  island  of  Saka. Mahabharata,  Bhisma  Parva,  Chapter  1 1  says  that  in ancient  times,  Kings  used  to  live  there  for  the  fulfil- ment of  their  desires. MASARSARA.  A  king  of  the  Rgveda  period.  Rgveda, 1st  Mandala,  18th  Anuvaka,  122nd  Sukta  says  that  this king  used  to  persecute  the  Aryans. MASAVRATOPAVASA.  Puranas  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  Tulam  will get  children  and    vehicles  in  plenty    and  would  become pure.      (Sloka  29,  Chapter  106,  AnuSasana  Parva). (2)  He  who  fasts  the  whole  day  of  the  Dvadasi  in  Tulam and  worships    Visnu  will   get  the    benefit  of  making  a Sahasragodana    (giving  away    thousand  cows  as   gift ) . (Sloka  3,  Chapter  106,  AnuSasana  Parva). ( 3)  He  who  fasts  for  one  time  of      the  day  in  Vrscikam will    become   a   very    brave  and    valorous     man    and acquire  many  wives   and   fame.     ( Sloka    30,   Chapter 106,  AnuSasana  Parva) . (4)  All  men  and  women  who   worship  Visnu  on    the dvadasi  day  in  Vrs'cikam  fasting  for  the  whole  day  will get  the  benefit   of  a   Godanayajfta.    (Sloka  14,    Chapter 109,  Anusasana  Parva). (5)  He  who  fasts  for  one  time  a  day  during  the  month of  Mesa  will   get  gold,    diamonds   and  pearls  in   plenty and  will   be  born  in  a   high  family  in   his   next    birth. (Sloka  23,  Chapter  106,  AnuSasana  Parva). (6)  If  one   fasts    the  whole   of  the   Dvadas'i  day  in    the month   of  Mesa  one  would  get  the  benefit  of  conducting a  Pundarika.   (Sloka  7  Chapter  109,  Anusasana  Parva). (7)  He  who  fasts   for  one  time  in  a  day  in  the  month  of Mithuna  will  become  very  prosperous.  (Sloka  25,  Chap- ter 106,  Anusasana  Parva). (8)  If  one  fasts  the  whole  day  and  night  of  the  Dvadasi in  Mithuna   and  does   Trivikrama  puja   one  would  not only  get  the  benefit  of  conducting    a  Gomedayajna  but will  be   able  to   enjoy   sexual    pleasures   with    celestial maidens.  (Sloka  9,    Chapter  109,  Anusasana  Parva). MASlRAM.  A  place  of  habitation  in  ancient  India.  There is  a  reference  to  this  region  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Verse  53. MATA5IGA  I.  An  ancient  sage.  The  Ramayana  in Aranya  Kanda  describes  the  asrama  of  Matanga. Ramalaksmanas  after  crossing  the  forest  of  Kraunca came  to  the  as'rama  of  Matanga.  Kabandha  was  slain at  this  place  After  abandoning  his  demoniac  body Kabandha  extolled  the  greatness  of  Matangasrama to  Rama  and  Laksmana.  "The  flowers  of  this  asrama 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  Matanga once  brought  a  heavy  load  of  fruits  for  their  guru  and when  they  reached  the  as'rama  they  were  tired  and drops  of  perspiration  fell  on  the  plants  and  they  became flowers.  Sabarl  is  performing  penance  in  this  asrama." Matanga  once  cursed  Bali.  It  happened  that  while  the sage  was  living  on  the  mountain  of  Rsyamuka  Bali  and the  agora  Dundubhi  fought  against  each  other  and blood  flowing  from  the  body  of  Dundubhi  by  a  blow of  BJIi  spurted  out  and  fell  on  the  hands  of  the  sage. MATAJsIGA  II 493 MATSYA  II Matahga  then  cursed  Bali  saying  that  his  head  would blow  off  if  he  entered  Rsyamukacala  again.  (Sarga  46, Kiskindha  Kanda,  Valmiki  Ramayana  and  Kamba Ramayana,  Purva  Kanda).  Matangaf'rama  was  a  holy place.  (Chapter  84,  Vana  Parva) . MATA51GA  II.  Another  name  of  TriSariku.  The  name  of Matanga  is  used  for  Raj ar si  Trisanku  in  Verse  31,  of Chapter  71,  of  Adi  Parva.  For  more  detail  see  under TriSanku. MATAJNlGA  III.  A  maharsi  born  to  a  barber  of  a brahmin  woman.  This  clandestine  birth  was  not  known either  to  the  brahmin  husband  or  Matanga  for  a  long time.  Once  his  brahmin  father  sent  him  to  the  fields for  ploughing.  He  put  a  donkey  to  the  yoke  and  plough- ed. When  the  donkey  slowed  down  its  work  Matanga beat  it  hard.  The  mother  of  the  donkey  saw  it  and  wept. She  called  Matanga  to  her  side  and  told  him  that  he was  the  son  of  a  barber  and  that  was  why  he  behaved like  a  candala  showing  no  kindness  towards  the  animal. Matanga  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  Matanga  what  he  wanted  and  he replied  he  wanted  to  become  a  brahmin.  Indra  made him  a  brahmin  and  sent  him  back.  (Chapter  27,  Anusa- sana  Parva). MATA&GA  IV.  A  preceptor.  He  was  the  guru  of  Sabari. (Aranya  Kanda,  Valmiki  Ramayana). MATAisIGA.  Sage  Matahga  was  known  by  this  name also.  (See  under  Matanga). MATA&GAKEDARA.  A  sacred  place.  He  who  bathes in  a  pond  there  would  get  the  benefit  of  making  a thousand  Godanas  (Chapter  85,  Vana  Parva). MATAJSlGl.  The  great  grandmother  of  the  elephants. Matangi  was  the  daughter  of  Krodhavas'a,  daughter  of Ddksa  and  wife  of  Ka^yapaprajapati.  Matangi  had  nine sisters.  Elephants  were  born  of  Matangi.  (Sarga  14, Aranya  Kanda;  Valmiki  Ramayana). MATALI.  Charioteer  of  Indra.  Chapter  69  of  Vamana Purana  gives  the  following  story  about  the  birth  of Matali. A  child  was  born  to  sage  Samika.  It  was  the  time of  Devasura  war.  A  great  army  of  asuras  under  the leadership  of  Andhaka  attacked  Devaloka  and  conquer- ed it.  In  the  great  battle  with  Andhaka  the  Vajra- yudha  of  Indra  broke  into  two.  Indra  was  thinking  of  a new  weapon  for  him.  Mahavisnu  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  chariot- wheels. When  the  earth  began  to  quake  the  sage  Samlka  follow- ing directions  of  his  wife  Tapasvini  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. Tapasvini  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  Samika  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  Matali. MATARISVAN.  A  devata  (demigod).  There  are several  stories  in  the  Vedas  regarding  the  birth  of  Agni (fire) .  Though  Agni  originating  from  the  clouds  rea- ches the  earth  as  lightning  it  hides  itself  making  it  invisi- ble to  man.  It  was  MatarisVan  who  took  its  form  from the  earth  and  gave  it  to  the  Bhrgu  family  and  made  it possible  for  them  to  make  it  as  and  when  it  was  requir- ed. (Rgveda) . This  MatariSvan  was  one  of  the  prominent  sons  of Garuda.  (Sloka  14,  Chapter  10,  Udyoga  Parva). MATHANA.  An  asura  on  the  side  of  Tarakasura.  Maha- visnu killed  him.  (Chapter  152,  Matsya  Purana). MATHARA  1.  A  demigod  deputed  by  Indra  to  serve Surya  (Sun) .  This  demigod  always  sits  on  the  right  side of  Surya,  (Brahma  Parva,  Bhavisya  Purana). MATHARA  II.  Oneof  the  Astadakavinayakas  (Eighteen Vinayakas) .  (Samba,  16). MATHARA  III.  An  acarya  (teacher).  He  is  believed  to be  the  author  of  the  book  Sankhyakarikavrtti.  (Kausi- taki  Brahmana) . MATHARAVANA.  A  holy  place  in  Daksina  Bharata. The  victory  pillar  of  Matharaka,  an  aide  of  Surya,  is situated  here.  (Sloka  10,  Chapter  88,  Vana  Parva). MATHURA.     The  birth  place  of  Sri  Krsna. MATI.  A  daughter  of  Daksaprajapati.  She  became  the wife  of  Dharmaraja.  (Sloka  15,  Chapter  66,  Adi Parva). MATINARA.  A  King  of  Puruvarhs'a.  The  line  from  Puru is  as  follows  :  Puru  -  Janamejaya-Pracinvan-Manasyu- Vitabhaya  -  Sundu  -  Bahuvidha  -  Sarhyati-Rahovadi- Bhadrasva-Rkseyu-Krseyu-Sannateyu-Ghrteyu  -  Sthan- dileyu-Dharmeyu-Sarhvidheyu-Krteyu-Matinara.  Mati- nara  got  two  sons,  Santurodha  and  Pratiratha.  Dus- yanta,  husband  of  Sakuntala,  was  the  son  of  Santu- rodha. (Chapter  278,  Adi  Parva) . MATKULIKA.  A  follower  of  Subrahmanya.  (Sloka 19,  Chapter  467,  Salya  Parva) . MATRTlRTHA.  A  sacred  place  situated  on  the  out- skirts of  Kuruksetra.  If  one  bathes  in  a  holy  pond there  one  would  be  rich  in  children.  (Sloka  58,  Chapter 83,  Vana  Parva). MATSYA  I.  The  first  and  foremost  incarnation  of  Maha- visnu. (See  under  Avatara) . MATSYA  II.  An  ancient  country  of  Puranic  fame.  The people  of  this  country  are  called  Matsyas.  The  details available  regarding  Matsyadesa  from  the  Mahabharata are  given  below  : ( 1 )  The  Pandavas  wandering  through  the  forests    came to  Matsyadesa.  (Sloka  2,  Chapter  155,  Adi  Parva). (2)  The   people    of  Matsyadesa  in  fear  of  Jarasandha migrated  from    the     north    to    the    south.    (Sloka   28, Chapter  14,  Sabha  Parva) . MATSYA  ill 494 MAYA (3)  Bhimasena   during    his   victory   march    to  the  east conquered  this  country.    (Sloka  8,  Chapter    30,    Sabha Parva). (4)  Sahadeva   during   his   victory    march  to  the  south conquered  the  people  of  Matsyade'a.  (Sloka  4,  Chapter 31,  Sabha  Parva). (5)  Matsyadesa  was  one  of  the  countries   suggested  by Arjuna    to    spend    their    life      incognito.     (Sloka    12, Chapter  1 ,  Virata  Parva ) . (6)  Virata   was   the   chief  of  Matsyade-'a   during  the time   of  Mahabharata.    (Sloka    17,  Chapter  1,    Virata Parva) . (7)  In  the  Kuruksetra  battle  Virata,  King   of  Matsya- dei-'a,  came  to  the  help  of  Yudhisthira   with    an   Aksau- hinl  (army).  (Sloka  12,  Chapter  18,  Udyoga  Parva). (8)  The    Pandavas    spent   a  year  of  their  life  incognito at   the  palace   of  Virata,  king  of  Matsyadesa.  (Chapter 7,  Virata  Parva) . (9)  Matsyarajya  was  one  of  the  prominent  kingdoms  of ancient  Bharata.  (Sloka  40,  Chapter  9;  Bhisma  Parva) . (10)  Bhisma   slaughtered   many   soldiers  from  Matsya- de.'a. (11)  Dronacarya    killed     at    a    stretch    five    hundred Matsyas   in    the  great   battle.    (Sloka  31    Chapter  190, Drona  Parva). (12)  Kama   once   conquered    Matsyadesa.    (Sloka  18, Chapter  8,  Kama  Parva) . (13)  The  people  of  Matsyadesa  were  honest  and  charit- able.   (Chapter  45,  Sloka  28,  Karna  Parva). (14)  Those   who   were   left  out    among  the  Matsyas  in the  great  battle  were  killed  by  Aivattharna.   (Sloka  158, Chapter  8,  Sauptika  Parva). MATSYA  III.  A  King.  He  was  the  brother  of  Satya- vatl,  mother  of  Vyasa.  Satyavati  and  Malsyawere  both found  in  a  fish  by  the  same  fisherman.  (See  under  Adri.) M ATSYAGANDHI(  MATSYAGANDHA) .  Another  name for  Satyavati,  mother  of  Vyasa.  (See  under  Satyavati) . MATSYAKALA.  A  King  of  Puruvarhsa.  He  was  one  of the  seven  celebrated  Kings  known  as  Girikapulras.  The others  were  :  Brhadratha,  Kusa,  Yadu,  Pratyagra,  Bala and  Vira.  The  seven  sons  were  born  to  Girika  of  her attendants.  (Chapter  278,  Agni  Purana). MATSYAPURAl^A.  One  of  the  eighteen  Puranas.  This Purana  was  told  to  Manu  Satyavrata  by  Mahavisnu during  his  incarnation  as  Matsyu.  There  are  thirteen thousand  slokas  in  it.  For  prosperity  this  Purana  should be  given  as  gift  on  the  Visuval  day  along  with  a  golden image  of  Matsya.  (Chapters  2  and  272,  Agni  Purana). MATSYODARl.  Another  name  for  Satyavati,  mother of  Vyasa.  (See  under  Satyavati). MATTA.  A  demon.  He  was  born  to  the  demon Malyavan  of  his  wife  Sundari.  Malta  had  six  brothers named  Vajramusti,  Virupaksa,  Durmukha,  Suptaghna, Yajnakosa  and  Unmatta.  This  Malta  was  killed  in  the Rama-Ravana  bailie.  (Chapter  10,  Agni  Purana). MATTAMAYORA(S).  A  special  tribe  of  Ksatriyas. Nakula,  one  of  the  Pandavas,  defeated  these  people during  his  victory  march  to  the  west.  (Sloka  5.  Chapter 32,  Sabha  Parva) . MAUDGALYA  (MAUDGALA) .  A  maharsi.  This maharsi  once  cursed  Ravana. Once  Maudgalya  was  sitting  in  Svastikasana  resting  his shoulders  on  his  yogic  staff  in  ihe  forest  of  Kadamba. Ravana  returning  after  his  victory  march  came  that  way. Seeing  the  sage  sitting  in  a  wonderfully  queer  posture Ravana  was  amused  and  playfully  tapped  the  staff with  his  Candrahasa.  The  staff  broke  into  Iwo  and Maudgalya  fell  flal  on  ihe  ground  breaking  his  spine. The  sage  was  furious  and  he  cursed  Ravana  saying lhat  his  Candrahasa  would  thenceforth  have  no  effecl al  all.  (Yuddha  Kanda,  Kamba  Ramayana). MAUHURTTIKAGATI.  When  ihe  Sun  passes  through the  centre  of  Puskaradvipa  it  covers  a  palh  equivalenl lo  a  thirtieth  parl  of  ihe  earlh  and  ihis  journey  of  ihe Sun  is  called  Mauhurtlikagati.  (See  under  Surya). MAUNjAYANA.  A  maharsi.  This  sage  shone  in  the courl  of  Yudhisthira.  (Sloka  13,  Chapter  4,  Sabha Parva) . MAURAVAPASA.     See  under  Mura. MAURVl.  A  kind  of  grass.  Il  is  wilh  ihis  grass  lhat ascelics  make  mekhala  (waistlet) .  (Sloka  33,  Chapter 1 7,  Drona  Parva) . MAUSALAPARVA.  A  Parva  of  Mahabharata.  This Parva  conlains  ihe  slory  of  ihe  end  of  the  Yadavas  by killing  each  olher. MAVELLA.  The  fourth  son  of  Uparicaravasu.  Mavella atlended  the  Rajasuya  of  Yudhisthira.  (Chapter  63, Adi  Parva  and  Chapter  34,  Sabha  Parva). MAVELLAKA.  An  ancienl  place  of  habilalion  in  India. Su<arma,  King  of  Trigarla,  foughl  againsl  Arjuna taking  along  with  him  the  warriors  of  Mavellaka.  Arjuna killed  them  all.  (Sloka  20,  Chapter  17,  Drona  Parva). MAYA.  A  Danava  king  who  served  Devas  and  Asuras as  their  architect  and  builder. 1)  General.     Kasyapa    Prajapali,     son    of  Marici    and grandson  of  Brahma  married  ihe  ihirteen  daughlers    of Daksa.    Among   ihem,    the   first  was  Adili,  ihe    second was   Dili    and  ihe  ihird  was  Danu.  Adileyas  were  born lo  Adili,   Dailyas   were  born  lo  Dili  and  Danavas  were born    to    Danu.      The   chief  among  ihe  sons    of  Danu was  Maya. Maya  was  found  to  be  very  proficienl  in  ihe  arl  of  archi- tecture even  from  his  boyhood.  He  worshipped  Brahma in  the  Himalayas  to  gain  unrivalled  skill  in  architeclure. Brahma  was  pleased  and  appeared  before  him.  He blessed  Maya  to  become  ihe  unequalled  archilecl  of  ihe Devas.  Asuras  and  Danavas.  After  lhal  Maya  was  en- gaged in  building  magnificent  mansions  for  Devas  and Asuras.  He  was  also  anoinled  King  of  the  Danavas. It  was  a  period  of  friendly  co-operation  and  brolherly rehlions  belween  Devas  and  Asuras.  Once  ihere  was  a dancing  show  in  Devaloka.  Maya  was  also  invited  lo see  ihe  performance  of  ihe  women  of  Devaloka.  All  Ihe dancers  acquitted  themselves  credilably.  Bui  whal allracled  Maya  most,  was  the  dance  of  Hema,  ihe Apsara  woman.  Maya  and  Hema  were  mulually attracted  and  fell  in  love  with  each  other.  The  Devas who  came  to  know  of  this,  gave  Hema  in  marriage  to Maya.  (Utlara  Ramayana) . 2)  Domestic  life.     Maya  and  Hema  went    lo    the  valley south  of  Himavan  and  built  there  a  city  named  "Hema- pura".    While    leading   a    happy    life  there,    two   sons, Mayavl  and  Dundubhi  were  born  to  them.  Bui  ihey  had no   daughter.    So    they    worshipped  Siva,  praying  for  a daughler. At  about  that  time,  one  day,  an  Apsara  woman, Madhura,  after  observing  Somavara  Vrata,  came  lo Siva  and  did  obeisance  lo  him.  Parvati  was  nol  al  home al  the  momenl.  Fascinaled  by  Madhura's  charm,  Siva embraced  her.  Parvati  who  came  to  know  of  it,  cursed MAYA 495 MAYA Madhura  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  Hema.  were  performing  tapas that  Madhura  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  Siva,  took  her  with  him  to  his  palace. He  gave  her  the  name  "Mandodari".  It  was  this "Mandodari"  whom  Ravana  married  later. Besides  these  three  children,  Maya  had  some  other sons  and  daughters.  In  Devi  Bhagavata,  8th  Skandha there  is  a  reference  to  the  Danava  named  Bala,  the  son of  Maya,  living  in  Atala,  a  section  of  Patala.  In  Katha saritsagara,  Madanamaficukalambaka,  3rd  Taranga  we find  that  Maya  had  two  daughters  named  Svayam- prabha and  Somaprabha.  Of  them,  Somaprabha  was married  by  Nalakubara,  the  son  of  Vaisravana. 3)  Alliance    with    Arjuna  and  construction  of  Indrapras'.ha. Once  Krsna  and  Arjuna  offered  Khandavavana  to  Agni- deva  as  a  feast.  (See  under  the  word  "Khandavadaha") . While  Agni  was  furiously  feeding  upon   the   forests,   the human  and   animal  inhabitants  in  it  began  to  flee  from it.    Krsna  and  Arjuna  shot  them  down  with   arrows.    At that  time  Maya  was    hiding  himself  in  the    disguise  of Taksaka.  When  the  flames  of  fire  approached  that  place Maya  left  his  shelter  and  rushed  out.  Sri    Krsna    aimed his   weapon      Cakra    at    him.    Crying    aloud  with  fear, Maya    ran    to    Arjuna    praying   for    protection.  Arjuna stopped  Agnideva  and  Sri  Krsna  and  thus  saved  Maya (M.B.  Adi  Parva,  Chapter  240). From  that  time,    Maya    became   a    loyal    follower    of Arjuna.  After  Khandavadaha,  Krsna  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  Krsna  and  the  blazing fire.  Arjuna  replied  that  he    expected    no    return    from Maya    for    saving   his    life  but  wanted  only  his  friend- ship. Maya  was  not  satisfied.  He  insisted    that    Arjuna should   accept    some  service  from  him  as  a  token  of  his deep  gratitude.  On   hearing  this,    Sri  Krsna   suggested that      Maya,      should    build    a   beautiful   palace     for the    Pandavas.     Accordingly   he    built    a    magnificent palace  for  the  Pandavas  at  the  place    called  Khandava- prastha.   (M.B.  Sabha  Parva,  Chapter    1). 4)  Maya  settled  down  in    Vindhya.     Once    Maya    sought shelter  from  Mahavisnu.  Visnu  offered  shelter  to  Maya and  so  he  built  a  mansion  called     "Sudharma"    for    all the  Devas.  It  was  a  building  of  inexpressible  beauty  and rare    architectural    workmanship.     The    Asuras    who became  angry  with  Maya  for  his  alliance  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. (Kathasaritsagara,        Madanamaficukalambaka,       3rd' Taranga) . In  Valmiki  Ramayana,  Kiskindha  kanda,  50th  sarga also  there  is  a  reference  to  this  wonderful  mansion which  Maya  built  on  the  Vindhya  mountain.  In  their search  for  Sita,  Hanuman  and  the  other  monkeys reached  the  Vindhya  mountain.  There  they  combed  the forests  and  caves  to  find  out  Sita.  When  they  came  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  Svayamprabha.  Her  mother  was Merusavarm  and  that  she  (Svayamprabha)  was  entrust- ed 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   Danavas,    Kamalaksa, Tarakaksa  and  Vidyunmali.    (For  details  see  under    the word  Pura) . 6)  Other  details. (i)  Mahabharata,  Adi  Parva,  Chapter  227,  Verse  41 says  that  Namuci  the  Danava  was  the  brother  of  Maya, (ii)  Maya  had  two  sons  named  Sunitha  and  Sudandika They  became  human  beings  under  a  curse.  (For  details see  under  the  word  Suryaprabha) . (iii)  In  Kathasaritsagara  Madanamancukalambaka, 8th  Taranga  we  see  that  Maya  was  an  incarnation  of Vis'vakarma. (iv)  At  the  time  when  Mahavisnu  as  Vamana  took  the three  worlds  from  Mahabali,  Maya  joined  with  other Danavas  and  fought  against  Vamana.  (M.B.  Bhavisya Parva,  Chapter  55) . (v)  Once  Maya  was  relaxing  with  his  friends  on  the Malaya  mountain.  Knowing  about  it  Mahesvara  sent Indra  to  that  mountain-  Indra  challenged  the  Danavas for  a  fight.  In  the  battle  that  followed,  Indra  killed  the Danava  named  Paka.  Thus  he  got  the  name,  "Paka- sasana".  Indra  killed  Pura,  the  son  of  Mahabali  also  in that  battle  and  so  came  to  be  known  as  "Purandara" The  remaining  Danavas  under  the  leadership  of  Maya fled  to  Patala.  (Vamana  Purana,  Chapter  71). MAYA. 1)  General  information.  A  consort  of  Mahavisnu,  Maya has  got  a  very  prominent  place  in  Hindu  Puranas.  The Puranas  state  that  this  whole  universe  is  unreal,  illusory and  if  we  feel  it  real  it  is  because  of  the  working  of  this Maya. 2)  Birth.     How  was  Maya  born?     Agni    Purana    in   its twentieth  chapter  gives  a  genealogy   of  Maya.    Hirhsa (injury)    is    the  wife  of  Adharma  ( evil) .  They  got  two children  named  Anrta  (falsehood)  and  Nikrti    (wicked- ness). From  them  were  born  Bhaya(fear),  Naraka(hell) Maya  (illusion)  and  Vedana(pain) .  Maya  in  turn  gave birth  to  Death,  the  destroyer  of  all  pain  produced  from Hate    or    Misery.     Mrtyu    (death)    produced   Vyadhi (disease),  Jara  (rugosity),  Soka  (sorrow),  Trsna  (desire) and  Krodha  (anger). 3)  Exhibition  of  Maya.  Mahavisnu  once  told  Narada  thus  : "There  is  nothing  like  living  beings  on  earth.  All  is    an illusion  due    to  Maya."    Narada   requested    Mahavisnu to    show  him  that  and  Visnu  took  Narada  to  the  banks of  a   river  and    exhibited    the    wonderful    working    of Maya.   (For  details  see  under  Taladhvaja  I). 4)  How  Gathi,  a  brahmin,  saw     Maya.      In    the   country of  Kosala  there   was    once    a    brahmin    named    Gathi. 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  Maha- visnu appeared  before  him  and  asked    him   what  boon MAYA he  wanted.  The  brahmin  said  he  wanted  to   see   Maya- devi.  Visnu  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  Candala woman  living  in  a    village    near   Hunamandala.   'the foetus  developed  and  a  black  boy  was    born.      The   boy grew  passing  the  stages  of  infancy,    childhood  and  boy- hood and  became  a  man,  black  and  stout.    He   started enjoying    sexual  life  with  a  beautiful  candala  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  Klramandala.  The  city  gates  were  deco- rated 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   Galava.     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  Candalas  were    sitting    singing    songs    to    the accompaniment  of  a  violin.  As  soon  a?  they  saw  Galava one  of  the  Candalas,  a  red-eyed    old  man,  got  up  from the  group  and  addressing    the  King  as  "Hi,  Kalanju" 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  Kira  did  not like  the  words  of  the  Candala  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  Candala. The  news  spread  like  wild  fire  in  the    state.    The    King had  to  live  in  the  palace  without  the  help  and   co-oper- ation of  anybody  inside  or  outside  the  palace. People  wanted  to  atone  for  the  crime  they  had  commit- ted in  installing  a  Candala  as  their  King.  They  made small  firepits  throughout  the  country  and  started committing  suicide  by  jumping  into  it.  The  King 496 MAYAS  I VA 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  Giithi  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  asrama  and  started  life  as usual.  One  day  an  old  friend  of  his  came  to  the  aSrama and  after  the  daily  routine  they  lay  down  to  sleep. During  their  conversation  Gathi  asked  his  friend  why he  had  become  fleshless  and  so  lean.  Then  his  friend narrated  a  story  exactly  similar  to  the  experiences which  Gathi  had  in  the  country  of  Kira.  He  added that  to  atone  for  the  sin  of  his  association  with  the Candalas  he  was  conducting  Prayagasnana  (bath  in Prayaga),  Japa  and  Candrayanamahavrata.  All  those things  he  explained,  made  him  lean. Gathi  knew  that  the  story  of  the  guest  related  to  him and  he  was  eager  to  visit  the  country  of  Kira.  When  he went  to  Kira  he  saw  everything  there  in  the  same  way as  in  his  dream.  Then  he  realised  that  it  was  an  ex- hibition by  Visnu  of  the  working  of  Maya.  Gathi  then renounced  everything  and  went  into  a  cave  and  started doing  penance  there.  After  some  years  Maha  Visnu appeared  before  him  and  blessed  him.  (Jnanavasistha) . MAYADAR&ANAPARVA.  A  subdivision  of  Adi  Parva, in  Mahabharata.  Chapters  227  to  233  of  Adi  Parva, are  included. MAYADHARA.  An  asura.  Indra  got  down  Pururavas to  fight  against  this  demon  who  was  always  giving trouble  to  the  devas.  Pururavas  killed  Mayadhara  in  a battle.  The  day  the  demon  was  killed  Indra  gave  a banquet  in  honour  of  Pururavas.  After  the  banquet there  was  a  dance  performance  by  Rambha  and  as  she was  dancing  before  Acarya  Tumburu,  Pururavas  openly criticised  Rambha  for  the  mistake  in  dancing  she committed  then.  Tumburu  did  not  relish  it  and  he cursed  Pururavas  saying  that  Pururavas  would  bear  a separation  from  his  wife  UrvaSi.  It  was  because  of  this curse  that  Urvasi  was  once  carried  away  from  the  palace of  Pururavas  by  the  Gandharvas.  (Kathasaritsagara, Taranga  3,  Lavanakalambaka) . MAYAMRGA.  Marica,  uncle  of  Ravana,  took  the  form of  a  beautiful  deer  to  tempt  Sita  and  went  to  the asrama  where  Sita  was  staying.  This  deer  is  called Mayamrga.  (See  under  MARlCA). MAYAPURI.  A  city  of  the  asuras.  (See  under  Kraunca) . MAYASlTA.  When  Rama  and  Laksmana  were  in  exile in  the  forests  with  Sita,  Ravana  came  to  carry  away Sita.  At  that  time  the  real  Sita  disappeared  in  Agni and  in  her  place  a  false  Sita  was  installed.  It  was  this phantom  Sita  who  was  carried  away  by  Ravana  and who  lived  in  Lanka  till  the  time  of  Ravana's  death.  It was  this  Mayasita  whom  Rama  asked  to  jump  into  the fire  to  test  her  purity.  At  that  time  Mayasita  disap- peared and  the  real  Sita  came  out  from  the  fire.  (See under  SlTA). MAYASlVA.  Padma  Purana  gives  a  story  of  how  once  an asura  named  Jalandhara  approached  ParvatI  as  Siva  to induce  her  to  surrender  to  his  desires.  This  Siva  was called  Mayas iva. A  great  battle  between  the  devas  and  asuras  was  going on.  The  asuras  were  winning  and  the  devas  got  frighten- ed at  the  strength  of  the  asuras  and  so  Siva  himself entered  the  battlefield.  Jalandhara  who  led  the  army  of MAYASIVA 497 MAYASIVA the  asuras  found  the  fight  against  Siva  very  tough  and smelt  defeat.  He  decided  to  cheat  Parvati,  the  consort of  Siva,  to  compensate  for  his  defeat  in  the  battle-field and  so  making  an  asura  named  Sumbha  as  the  chief, he  left  for  Kailasa.  Sumbha  became  a  maya  Jalandhara and  continued  the  fight. Taking  another  asura  named  Durvarana,  Jalandhara went  to  a  cave  in  Kailasa  and  there  changed  himself into  an  exact  replica  of  Siva.  He  made  Durvarana  look like  Nandikesa. Then  they  went  to  the  top  of  the  mountain  where  Par- vatl  and  her  companions  were  staying.  Siva  approached Parvati  on  the  shoulders  of  Nandikesa  with  wounds  all over  his  body  and  blood  oozing  from  them.  Parvatl seeing  Siva  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  ?"  Mayas iva  took from  his  body  all  his  ornaments  like  Vasuki  and  gave them  to  the  companions  of  Parvatl.  When  Parvati  saw the  heads  of  Ganapati  and  Subrahmanya  in  the  hands of  her  husband  she  cried  in  bitterness.  Siva  told  her that  all  his  parsadas  like  Manibhadra,  Virabhadra, Puspadanta,  Damana,  Dhumatamra  and  Kusmanda were  killed  in  the  battle.  Candi,  Bhrrigi,  Kiriti,  Maha- kala,  Srnkhall,  Candida  and  Guptanetra  were  all  killed. Mayasiva  told  her  that  he  had  picked  up  the  heads  of Ganapati  and  Subrahmanya  found  lying  in  the  battle- field. He  requested  Parvatl  to  console  him  by  embracing him.  Parvati  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  Mayasiva  said  "She  who does  not  give  sexual  pleasure  to  a  man  in  distress  would go  to  hell.  I  have  no  parsadas  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,  Nandikesa,  Vajra,  we  will  go. Hearing  this  Parvati  went  near  him. At  this  time  there  happened  a  few  bad  omens  in  the ocean  of  milk  where  Visnu  was  residing,  and  calling Garuda  to  his  side  Visnu  asked  him  to  go  and  enquire about  the  battle  that  was  going  on  between  the  devasand asuras.  To  prevent  him  from  being  deceived  by  the  magic of  the  asuras  Visnu  dropped  into  the  mouth  of  Garuda a  pill  of  great  potency.  Garuda  reached  the  battlefield very  soon  but  could  not  find  anything  out  of  the  way and  so  flew  to  Kailasa.  He  did  not  see  Parvati  first  but hearing  a  noise  from  somewhere  else  peeped  in  and saw  Mayasiva.  Garuda  could  understand  him  because  of the  power  of  the  pill  and  so  flew  swiftly  back  to  Maha- visnu and  told  him  what  he  saw. Mahavisnu  knew  that  Parvati  had  been  deceived  by Jalandhara.  So  he  decided  to  cheat  Vrnda,  wife  of Jalandhara.  Mahavisnu  filled  with  amorous  desires, avoiding  MahalaksmI,  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  Durga.ka.nana  the  abode of  Vrnda.  They  constructed  an  asrama  there  and  the wild  animals  like  the  lion,  tiger,  boar,  bear  and  monkey became  their  disciples  taking  human  form.  Then  Visnu created  mental  agony  in  Vrnda  to  attract  her  to  his as"rama.  Vrnda  started  getting  hot  and  her  maids fanned  her  continuously  and  anointed  her  with  sandal- wood  paste.  She  thought  of  her  husband  in  the  battle- field 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  Kali,  with  her hair  lying  lose,  her  face  reddened  with  blood,  with  a skull  in  her  hand  dancing  before  the  body  of  her  hus- band before  starting  to  eat  it.  At  this  moment  she  was awakened  by  the  music  of  the  Magadhas  and  loud chanting  of  family  praises  by  Kimpurusas.  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  "Devi,  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  Vrnda  went  and  sat alone  upstairs.  She  felt  the  whole  palace  burning  and by  the  craft  employed  by  Visnu  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.  Vrnda  got  frightened and  she  hastened  to  say  "Smaradutl,  I  feel  frightened. Please  drive  back  the  chariot  home." Hearing  this  Smaradutl  said,  "Oh,  Devi,  I  do  not  know the  place.  I  do  not  understand  the  directions  also.  To which  direction  am  I  to  drive  ?  The  hor.ces  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.  Vrnda  moaned,  "Where  are  we  to  go  now, maid  !  There  is  no  peace  of  mind  for  me  anywhere  in this  world." Smaradutl  looking  ahead  cried,  "Look  Devi,  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  Vrnda  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 MAYASURA 498 MAYIL(  PEACOCK) 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  Siva  in  the  battle.  If you  join  me  you  can  live  for  years  together  without fear.  Come  on,  drink  this  sweet  liquor  with  flesh". Vrnda  became  half  dead  when  she  heard  that. At  that  time  Mahavisnu  in  the  guise  of  an  ascetic wearing  barks  of  trees  and  matted  hair  appeared before  them.  An  angered  look  form  Visnu  sent  the demon  away  from  the  place.  Vrnda  took  refuge  in  the ascetic  and  the  false  ascetic  said,  "I  am  Devasarma,  son of  Bharadvaja.  Renouncing  all  worldly  pleasures  I  have come  here  to  do  penance  and  if  it  pleases  you,  you  can come  and  stay  in  my  afirama  and  do  penance.  We  can go  to  another  forest  far  away  from  here."  As  soon  as they  reached  the  aSrama  Mahavisnu  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  Vrnda  saw  instead  of  Jalan- dhara the  ascetic  in  embrace  with  her.  She  was  shocked and  stood  up  separated  from  him.  Then  Mahavisnu said  "Vrnda,  I  am  Visr.u  husband  of  Laksmi.  Your husband  has  gone  to  conquer  Siva  and  get  Parvati  for himself.  I  am  Siva  also.  We  appear  separate.  Your  hus- band Jalandhara  has  been  killed  in  the  battle.  Join  with me."' Vrnda  got  angry.  She  cursed  Visnu  ;  she  said,  "You cheated  me  by  pretendiug  to  be  an  ascetic.  Let  your wife  also  be  once  cheated  by  a  false  ascetic."  The cursed  Visnu  disappeared  and  Vrnda  started  penance. Many  Gandharva  ladies  came  with  temptations  to  dis- suade Vrnda  from  continuing  the  penance.  But  all  such attempts  failed  and  Vrnda  ended  her  life  doing  penance. The  nymphs  showered  flowers  on  her  from  above  and the  dead  body  of  Vrnda  was  cremated  by  Smaraduti and  Smaraduti  jumped  into  the  funeral  pyre  of  Vrnda 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  Ganga. Parvati  did  not  consent  to  having  any  sexual  enjoyment with  Mayas  iva  and  she  escaped  from  the  place  and  went to  Akasaganga  and  started  doing  penance  there.  One  day Parvati  called  her  maid  Jaya  to  her  side  and  said  "Jaya you  go  in  my  dress  to  Siva  and  find  out  whether  he  is really  Siva  or  not.  If  he  kisses  you  and  embraces  you  he will  surely  be  a  danava  come  in  disguise  by  his  Maya. But  if  he  asks  you  about  my  welfare  he  will  be  real  Siva. Go  and  tell  me  what  happens." Jaya  went  to  Mayai'iva.  Jalandhara  when  he  saw  her mistook  her  for  Parvati  and  caught  hold  of  her  and immediately  semen  flowed  out  from  him.  Jaya  returned and  told  Parvati  that  it  was  Jalandhara  and  not  Siva. Parvati  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  Sumbha fighting  against  Siva.  He  sent  Candamundas  to  Jalan- dhara to  inform  him  of  the  situation.  Jalandhara  came back  to  the  battle-field  running  and  took  up  the  fight against  Siva  again. MAYASURA.     An   asura.    He   had   a    daughter  named Somaprabha.  (Kathasaritsagara) . MAY  A  VASISTHA.  There  was  once  a  King  called  Mitra- saha  among  the  Kings  of  the  Solar  dynasty  who  ruled Ayodhyfx.  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  opportu- nity to  wreak  vengeance  and  an  opportunity  presented itself.  Mitrasaha  was  conducting  an  ASvamedha  yaga  to which  Vasistha  was  the  chief  priest.  The  demon  went to  the  King  as  Vasistha  and  privately  told  him  that he  desired  to  eat  meat  and  the  King  accordingly  pre- pared meat  which  was  greatly  resented  by  the  real Vasistha  and  the  sage  cursed  Mitrasaha  to  become  a demon.  The  false  Vasistha  who  played  the  trick  on  the King  is  called  Mayavasistha.  (See  for  details  under Kalmasapada) . MAYAVATl.  An  incarnation  of  Ratidevl.  An  asura named  Sambara  made  her  his  wife.  But  Pradyumna, son  of  Krsna,  carried  her  away  to  Dvaraka.  (See  under Pradyumna). MAYAVl.     An  asura. 1)  Birth.     Mayavl  was    oorn   to  the   great  architect  of the  Danavas,  Maya,  of  his  wife  Hema,  a  nymph.    Maya fell  in  love  with  Hema  when  he  once  found  her  dancing in  Devaloka  and  the  devas  coming  to  know  of  it  gave  her in  marriage  to  Maya.  Maya  took  Hema  to  the  southern side    of  the   Himalayas   and   constructing   a  city  there called    Hemapura    stayed    there  happily.  They  got  two sons   named    Mayavl   and   Dundubhi.     (Uttara  Rama- yana) . 2 )  Death.  Valorous  Mayavl  fought  against  anybody  and everybody.  He  once  challenged  Bali  to  a  fight.    But    the mighty   blows  of  Bali  were  unbearable  to  him  and  the defeated    Mayavl    ran    away  from  Bali  and  hid  himself in  a    big   cave.  Bali  followed  him  and  when  he  reached the   mouth   of  the    cave   he  posted  his  brother  Sugrlva 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 Mayavl  and  if  milk  flowed  from  the  cave  the  dead  person was   himself.  In  the  cave  a  great  fight  ensued  in    which Mayavi  was  killed.  But  Mayavl  by  his  powers  of  magic made    the   blood    that   flowed   out   look   like   milk  for Sugriva   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,  Kiskindha  Kanda,  Valmlki  Ramayana and  Purva  Kanda,  Kamba  Ramayana  . MAYIL  (PEACOCK).  In  Uttara  Ramayana  there  is a  story  about  how  the  peacock  got  its  beauty.  Mayil  in Malayalam  means  peacock. Once  Ravana  set  out  in  his  Puspaka  Vimana  with  his army  of  Raksasas,  determined  to  gain  victory  over  all Kings.  They  got  down  on  the  mountain  called  Us'iravira. Ravana  examined  the  valley  to  see  whether  there  were any  Kings  doing  tapas  anywhere  there.  A  King  named Marutta  was  performing  a  yaga  called  "Mahesvara"  in an  asrama.  Indra  and  other  gods  were  also  present  to receive  the  share  of  offerings  (Havirbhaga).  At  the  sight of  Ravana,  the  gods  took  different  disguises  and  fled in  panic.  At  that  time  Indra  assumed  the  form  of  a  big peacock.  As  soon  as  Ravana  left  the  place,  the  gods  re- assembled 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 MAYtTRA 499 MEDHAVI  I 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  oflndra's  blessing  that  Peacocks  are  so beautiful  in  appearance  and  dance  at  the  onset  of  the rainy  season. MAYORA.  An  asura  who  fought  against  Subrahmanya. Skanda  Purana,  Viramahendra  Kanda  describes  the terrible  battle  between  Mayura  and  Subrahmanya. Mahabharata,  Adi  Parva,  Chapter  65  says  that  after death,  Mayura  was  reborn  in  the  world  as  a  King  named VisVa. MAYORADHVAJA.  A  King  of  Ratnanagara.  After  per- forming seven  Asvamedha  yagas  this  King  started another  AsVamedha  in  the  Narmada  river  valley.  The task  of  protecting  the  sacrificial  horse  was  undertaken by  the  King's  son  Sucitra  or  Tamradhvaja.  He  set  out for  the  conquest  of  the  world  with  the  chief  minister Bahudhvaja.  On  his  return,  he  came  across  Yudhisthira's Asvamedha  horse  at  the  city  of  Manipur.  The  heroic Sucitra  encountered  Sri  Krsna  and  Arjuna  who  were leading  the  horse.  After  making  them  unconscious, he  entered  the  city  with  the  sacrificial  horse. When  they  recovered  their  senses,  Sri  Krsna  disguised himself  as  a  Brahmana  and  Arjuna  as  a  Brahmana  boy and  they  went  to  Mayuradhvaja's  palace.  The  King welcomed  them  respectfully.  Sri  Krsna,  in  his  disguise as  Brahmana  told  the  King  that  he  was  coming  from Dharmapurl  to  meet  the  King's  priest,  Krsna  who  was to  officiate  at  the  marriage  of  his  (Brahmaiia's)  son.  He added  that  unfortunately  on  his  way  through  a  forest a  lion  caught  hold  of  his  son.  Although  he  prayed  to Lord  Narasirhha,  the  boy  could  not  be  rescued.  The lion  told  him  that  he  would  release  his  son,  if  the Brahmana  persuaded  Mayuradhvaja  to  offer  one  half  of his  body  as  food  to  the  lion. On  hearing  the  Brahmana's  story,  Mayuradhvaja  agreed to  give  half  of  his  body  to  the  lion.  Just  then  his  queen Kumudvati  appeared  before  them  and  said,  "I  am  the left  half  (Vamabhaga)  of  the  King.  You  may  take  me and  offer  me  as  food  for  the  lion."  But  the  Brahmana 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  Mayuradhvaja's  left  eye,  the  Brah- mana said: — "I  find  that  you  are  in  great  sorrow  ;  I  do not  wish  to  accept  a  gift  which  is  not  given  whole- heartedly." Mayuradhvaja  explained  that  his  tears  were not  caused  by  pain  or  sorrow.  His  left  side  was  dis- appointed in  not  being  able  to  be  of  as  much  service  as the  right  side. When  Sri  Krsna  heard  these  words  of  the  King,  he resumed  his  own  shape  and  embraced  him  and  blessed him.  After  that  Mayuradhvaja  completed  his  yaga  and started  with  Krsna  and  Arjuna,  taking  Yudhisthira's sacrificial  horse  with  them.  (Jaimini  ;  Asvamedha  : 41-46). MEDA.  A  serpent  of  the  clan  ofAiravata.  This  serpent was  burnt  to  death  at  the  Sarpasatra  of  Janamejaya. (Sloka  11,  Chapter  57,  Adi  Parva). MEDHA.  One  of  the  twentyfour  daughters  born  to Daksaprajapati  of  his  wife  Prasuti.  Of  these,  thirteen daughters  including  Medha  were  married  by  Dharma- deva.  (Chapter  7,  Visnu  Purana). MEDHATITHI  I.  Grandson  '  of  Svayambhuva  Manu. Svayambhuva  Manu  had  two  sons  named  Priyavrata  and Uttanapada.  Of  these  Priyavrata  married  Sarupa  and BarhismatI,  daughters  of  Vigvakarmaprajapati.  Medha- tithi  was  the  son  born  to  Priyavrata  of  Sarupa.  Agnl- dhra,  and  others  were  the  brothers  of  Medhatithi. Medhatithi  became  the  King  of  Plaksadvipa  after  the death  of  Priyavrata.  (8th  Skandha,  Devi  Bhagavata). Medhatithi  got  seven  sons  named  Santahaya,  Sisira, Sukhodaya,  Ananda,  Siva.  Ksemaka  and  Dhruva.  They all  became  Kings  of  Plaksadvipa.  The  countries  they ruled  were  named  after  them  as  Santahayavarsa,  Sisira- varsa,  Sukhodayavarsa,  Anandavarsa,  Sivavarsa,  Ksema- kavarsa  and  Dhruvavarsa.  There  are  seven  mountains showing  the  boundaries  of  these  states  and  they  are called  Gomeda,  Candra,  Narada,  Dundubhi,  Somaka, Sumana  and  Vaibhraja.  In  these  beautiful  countries and  grand  mountains  live  a  great  many  Devas, Gandharvas  and  virtuous  men.  (Chapter  4,  Arhsa  2, Visnu  Purana) . MEDHATITHI  II.     A  Rajarsi  of  the  Puru  dynasty. Genealogy.     Puru — Janamejaya     Praclnvan — Manasyu — Vltabhaya — Sundu — Bahuvidha — Sarhyati — Rahovadl — Bhadrasva — Matinara — Pratiratha —  Kanva  —  Medha- tithi. This  Medhatithi  got  two  sons  named  Dusyanta  and Pravira.  It  was  this  Dusyanta  who  married  Sakuntala. (Chapter  2 78,  Agni  Purana). Medhatithi  was  a  celebrated  sage  of  Bharata.  The maharsi  referred  to  in  Sukta  12,  Anuvaka  4,  Mandala 1  of  Rgveda  is  Medhatithi  son  of  Kanva.  Once Indra  coming  in  the  form  of  a  goat  vdrank  the  soma  of Medhatithi  and  the  latter  called  him  'goat'  (Mesa) and  thenceforth  Indra  got  the  name  Mesa.  (Sukta  51, Anuvaka  10,  Mandala  1,  Rgveda). We  get  the  following  details  about  Medhatithi  from  the Mahabharata. (1 )  He  was  a  King  in  the  court  of  Indra. (2)  Medhatithi  had  a  son  named  Kanvamuni  who    was popular  on    the    east    coast    of    Bharata.      (Sloka    23, Chapter  107,  Santi  Parva). (3)  Medhatithi    observed    Vanaprastha   and  attained Svarga.   (Sloka  7,  Chapter  336,  Santi  Parva) . (4)  Medhatithi   was   considered  to  be  a  sage    deserving worship  and  when  he  went  to  see  Bhisma  once  Dharma- putra  received  him  with  respect  and   worshipped    him. (Sloka  3,  Chapter  26,  Anusasana  Parva). MEDHATITHI  III.  A  river.  This  river  is  the  place of  birth  of  Agni.  (Sloka  23,  Chapter  222,  Vana  Parva). MEDHATITHI  IV.  A  Fage  who  was  the  father of  Arundhati,  wife  of  Vasistha.  This  Medhatithi  who was  living  in  an  asrama  on  the  banks  of  the  river Candrabhaga  performed  a  Jyotistoma  yajna.  (Kalika Purana ) . MEDHAVI  I. 1 )  General  information.  A  fierce  sage.  His  father  was  a sage  known  as  Baladhi.  For  a  very  long  time  Baladhi had  no  children  and  so,  griefstricken,  Baladhi  did penance  and  Medhavi  was  born  as  a  result  of  his penance.  Even  from  boyhood  the  child  showed  wonder- ful powers  of  grasping  things  and  so  he  was  named Medhavi.  (Chapter  135,  Vana  Parva). MEDHAVI  II 500 MEGHASARMAN 2)  How  Medhdvi  cursed  a  nymph.      One    day    in   spring, Manjughosa  (Sucismita),  a  nymph,    was    playing   with other   companions    in    the  Caitrarathodyana.  Medhavi was  doing  penance  in  a  place  nearby   and    Manjughosa fell  in  love  with  the  sage  and  she  went    near    him    and made   love    to   him  by  dance  and  music.  Medhavi  was attracted  by  her  and  the   sage     accepted    her  advances and  lived  with  her  for  a  long  time. One  day  Manjughosa  sought  permission  to  go  to  Deva- loka.  "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  Sucismita  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  Caitrakrsnaikadas'I  called Papamocim  it  will  absolve  you  of  all  sins  and  give  you release  from  the  curse".  (Chapter  48,  Part  4,  Padma Purana) . 3)  In  Rgveda.     The    Ai'vinidevas  once  gave  rice    to    this sage.  (Sukta  117,  Anuvaka  17,  Mandala  1,  Rgveda). MEDHAVI  II.  A  brahmin  boy.  This  child  once  gave Tattvopadesa  to  his  father.  (The  philosophy  that  the human  soul  or  material  world  is  identical  with  the supreme  spirit  pervading  the  universe).  Chapter  377, Sand  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,  Anufasana  Parva). MEDINl.  A  synonym  for  Earth  (Bhumi).  (See  under Kaitabha  for  details). MEGHAHASA.  A  son  of  Rahu.  When  he  heard  that Mahavisnu  had  cut  off  the  head  of  his  father  he  went to  the  banks  of  the  river  GautamI  and  practised  severe penance.  As  a  result  of  that  Rahu,  his  father,  got  a place  among  the  other  planets  in  the  sky.  (Chapter  142, Brahmanda  Purana). MEGHAKARl^A.  'A  female  follower  of  .Subrahmanya. (Sloka  30,  Chapter  46,  Salya  Parva). MEGHAMALA.  A  female  follower  of  Subrahmanya. (Sloka  30,  Chapter  46,  Salya  Parva). MEGHAMALl  I.  A  demon  who  fought  against  Rama and  Laksmana  in  the  forests.  He  was  one  of  the caflains  of  the  army  of  the  great  demon  Khara.  The other  captains  were  Syenagaml,  Prthugriva,  Yajnasatru, Vihangama,  Durjaya,  Karavlraksa,  Parigha,  Kalaka- mukha,  Mahama.ll,  Sarpasya  and  Rudhirasana.  (Sarga 26,  Aranya  Kanda,  Valmiki  Ramayana) . MEGHAMALl  II.  One  of  the  two  parsadas  given  to Subrahmanya  by  Mahameru.  The  other  was  Kancana. (Sloka  47, 'Chapter  45,  Salya  Parva). MEGHANADA.  Indrajit,  son  of  Ravana.  (Only portions  which  were  left  off  under  the  entry  Indrajit  are given  here. 1 )  Synonyms  of  Meghandda.     Kanina,    Ravani,  Mayavl, Indrajit.  The  origin  of  each  name  is  given  below: (i)  Kanina.     Son  of  a  virgin.  In  olden  times,    once,  the Sea  of  Milk  was  churned.    From    it    arose    a   beautiful maiden  called  Sulaksana.  She  became  an  attendant  of ParvatI  and  one  day  while  bathing  in  a  pond  in  the garden  she  sent  Sulaksana  to  fetch  some  clothes  for  her. Siva  who  was  then  in  Parvati's  chamber  alone,  lost  his control  when  he  saw  the  beautiful  Sulaksana  and  had intercourse  with  her.  The  maid  was  perplexed  and  then Siva  assured  her  that  she  would  give  birth  to  a  child only  after  her  marriage. But  when  Sulaksana  returned    with    the    dress    ParvatI 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  Siva  to  get  a   daughter    and    Siva    persuaded Parvati  to  release  Sulaksana  from  the  curse  and  she  did so      turning     her     into    a   beautiful     maiden    named Mandodari  and  Siva  gave  her  to  Maya.  Ravana  married her  and  their  first  son  was  Kanina. (ii)  Ravani.     Son  of  Ravana. (iii)  Meghandda.  (One  having  the  sound  of  thunder). When  he  was  born  he  made  a  sound  as  loud  as  thunder and  so  he  was  called  Meghanada. (iv)  Mayavl.  He  accepted  Siva  as  his  Guru  and  learned all  the  divine  arts  of  magic  like  Mrgendrajala,  Brah- mendrajala,  Surendrajala,  Mahendrajala  Khagundra- jala,  Vayustambha,  Jalastatnbha,  Agnistambha,  Akaga- sancara,  Parakayapravesa,  Rupabhedasvlkara  and Tirodhana.  Because  he  knew  all  these  tricks  he  was called  Mayavl. (v)  Indrajit.  When  Ravana  attacked  svarga  he  pushed forward  too  much  and  so  was  caught  inside  an  army of  the  Devas  which  surrounded  him.  When  Meghanada saw  it  he  broke  the  army  circle  of  the  devas  and  getting in  caught  Indra  as  a  prisoner  and  brought  him  to Lanka.  Indra  was  later  released  by  the  mediation  of Brahma  and  the  latter  gave  him  the  name  Indrajit meaning  "Conqueror  of  Indra". 2)  Boons.      When   Ravana   was   conducting   his   world campaign   he  performed   at   Nikumbhila   many    yagas and     got    from     Brahma     many     boons.    Meghanada acquired     powers     which     had    not   been  possible    for manavas,  danavas,  vanaras  or  raksasas  to    acquire.    He got   a   Vimana    (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  Mayavl  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  Kanda, Kamba  Ramayana). MEGHANADA  II.     A  soldier   of  Subrahmanya.    (Sloka 57,  Chapter  44,  Salya  Parva). MEGHAPUSPA.     A  horse  of  divinity  drawing  the  chariot of  Sri  Krsna.   (Sloka  27,  Chapter  45,  Virata  Parva) MEGHASANDHI.  A  prince  of  ancient  Magadha.  Once Meghasandhi  fought  against  Arjuna  and  was  defeated. (Chapter  82,  Asvamedha  Parva) . MEGHASARMAN.  A  brahmin  who  was  a  great  devotee of  Surya.  When  there  was  a  drought  in  the  country during  the  reign  of  Santanu  this  brahmin  by  his  worship MEGHASVANA 501 MEPPATTtJR  NARAYAJVA  BHATTATIRI ofSurya  brought  rains  to  the  country.  (Bhavisya Purana,  Pratisargasariihitii). MEGHASVANA.  A  female  follower  of  Subrahmanya. (Sloka  8,  Chapter  46,  Salya  Parva) . MEGHAVAHANA.  A  King.  He  was  a  dependant  of Jarasandha.  (Sloka  13,  Chapter  14,  Sabha  Parva). MEGHAVAHINI.  (MEGHAVASINl).  A  female  follow- er of  Skandadeva.  (Slpka  17,  Chapter  45,  Salya  Parva). MEGHAVARVA  I.  A  character  in  a  story  of  Panca- tantra.  (See  under  Pancatantra) . MEGHAVARVA  II.  A  son  of  Ghatotkaca.  Meghavarna was  also  present  with  Arjunawhen  he  went  to  protect the  sacrificial  horse  of  the  Asvamedha  conducted  by  the Pandavas. MEGHAVASA.  An  asura.  This  asura  sits  in  the  council of  Varuna  and  worships  him.  (Sloka  19,  Chapter  9, Sabha  Parva). MEGHAVEGA.  A  very  brave  soldier  who  fought against  the  Pandavas  on  the  Kaurava  side.  Abhimanyu killed  him.  (Sloka  15,  Chapter  48,  Drona  Parva). MEKHALA  (MEKALA) .  Mekhala  was  a  country  which  had attained  Puranic  fame  in  ancient  India.  The  inhabitants of  this  place  were  called  Mekhalas.  They  were  the  body- guards of  Bhisma.  (Chapter  51,  Bhlsma  Parva).  They formed  a  separate  division  in  the  army  of  Brhannala, King  of  Kosala.  (Chapter  87,  Bhlsma  Parva).  Once Kama  conquered  this  country.  (Sloka  8,  Chapter  4, Drona  Parva) .  Mekhalas  were  Ksatriyas  formerly.  But they  became  persons  of  low  caste  when  they  showed jealousy  towards  the  brahmins.  (Sloka  17,  Chapter  35, AnuSasana  Parva) . MENA  I.  Wife  of  Himavan.  Beautiful  Mena  was  the daughter  of  Mahameru. Himavan  lord  of  the  mountains  and  the  seat  of  many minerals  and  fossils  had  two  daughters  of  unparallelled beauty  and  their  mother  was  the  lovely  Mena,  daughter of  Mahameru  and  wife  of  Himavan.  (Sarga  35,  Bala Kanda,  Valmiki  Ramayana) . Ramayana  states  that  Mena  had  two  daughters  of extraordinary  beauty  named  Ganga  and  Uma.  They were  both  married  by  Siva. But  Vamana  Purana  in  chapter  51  states  that  Mena had  three  beautiful  daughters  and  a  son  named Sunabha.  Mena's  first  daughter  was  Ragim  with red  body  and  eyes  and  wearing  a  red  diess.  Her second  daughter  named  Kutila  was  white  in  colour, had  lotus  eyes,  and  wore  white  dress.  The  third  was a  girl  of  enchanting  beauty  named  Kali.  She  was blue-black  in  colour  with  eyes  like  the  blue  lotus  leaf. It  can  be  surmised  that  the  Uma  of  Ramayana  and Kali  were  one  and  the  same  person  by  the  following verse  in  the  Amarakosa. Uma  Katyayani  Gauri Kali  HaimavatKvari  // When  the  statements  of  the  two  Puranas  are  taken together  Mena  should  have  had  four  daughters, Ganga,  Ragim,  Kutila  and  Kali  and  a  son  named Sunabha. MENA  II.  Daughter  of  the  Pitrs  (Manes).  Pitrs  are  of two  kinds  :  Anagnis  and  Sagnis.  Anagnis  are  those  who do  not  perform  yagas  and  those  who  perform  yagas are  called  Sagnis.  Anagnis  are  called  Agnisvattas  and Sagnis  are  called  Barhisadas.  Svadha.  was  the common  wife  of  all  the  Pitrs.  Svadha  got  two  daught- ers, Mena  and  Dharinl.  They  were  both  very  well- learned,  virtuous  girls  and  were  Brahmavadinis (expounders  of  Vedanta  philosophy).  (Chapter  10, ArriSa  1,  Vismi  Purana) . MENAKA.  A  nymph  of  extraordinary  beauty.  Taking instructions  from  Indra,  Menaka  used  to  entice  many sages  and  destroy  their  power  of  penance.  There  are innumerable  stories  of  this  kind  in  Puranas.  Some important  events  connected  with  Menaka  are  given below  : 1 )  Mother  of  Pramadvara.     Once  Menaka  became    preg- nant by  a  Gandharva  named  Vi;'vavasu.  On  the  day  she delivered    she    threw    the   child  on  the  banks  of  a  river and  went  to  Svarga.  A  sage  named  Sthulakesa  who  was doing  penance  nearby  took  the  babe  and  brought  it  up. When   she   grew   up    she    was  named  Pramadvara  and Ruru  married  her.  (See  under  Pramadvara). 2)  Birth  of  Sakuntala.     When  Visvamitra    was   perform- ing penance  in  the  forests,    Menaka,    under  instructions from  Indra,  went  and  enticed  Visvamitra  and  broke  the continuity  of  his  penance.  A  girl  was   born    to    Menaka and  became  later  the  celebrated  Sakuntala.   (See  under Sakuntala) . 3)  Again  with  ViSvdmitra.     Once  again  when  ViSvamitra was  performing  penance  in  Puskaratirtha,  Menaka  appro- ached him  and  again  Visvamitra  fell  in  love  with  her  and they  lived  together  for  ten  years.    Then  one  day  ViSva- mitra    realised    his  folly    and  leaving  her  went  again  to the  forests  for  penance. 4)  Maiikana  was  enticed.     See  under  Mankana 5)  Other  details, (i)  When    once    Durvasas    visited    Devaloka    it    was Menaka  who  presented  him  with  a  flower  garland.  This incident    led    to    the    churning  of  the  milk  ocean  at  a later  period.  (See  under  Amrta) . (ii)    Menaka  was  one  among  the   six  prominent  celestial maidens.      Urvasi,     Purvacitti,     Sahajanya,     Menaka, Ghrtaci  and  ViSvaci  are  the  six.  (Sloka  68,  Chapter  74, Adi  Parva) . (iii)    Menaka  attended  the  Janmotsava  of  Arjuna    and sang    on    the   occasion.    (Sloka    64,   Chapter  122,  Adi Parva ) . (iv)    Menaka   was   a   dancer   in    the    court    ofKubera (Sloka  10,  Chapter  10,  Sabha  Parva). (v)    Menaka   once   gave   a   music   performance   in  the court    of    Indra   in    honour    of    Arjuna.     (Sloka    29, Chapter  43,  Vana  Parva). MENDA  (MENDHA).  A  Sanskrit  poet  who  lived  in the  5th  century  A.D.  Among  his  works  only  one  is known  viz.  Hayagrivavadha  (the  assassination  of  Haya- grlva) .  This  book  is  known  by  another  name  "Hasti- paka". MEPPATTOR  NARAYAIVA  BHATTATIRI.  A  Sans- krit 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  Kurumattur  in  Malabar  district The  illam  (house  of  nambutiris)  which  became  famous by  his  birth  was  a  mile  to  the  east  of  the  Bhagavati temple,  Candanakkavu,  which  itself  is  situated  just two  furlongs  to  the  north  of  the  well  known  Tirunavaya temple.  Meppattur  illam  became  impoverished  and  was merged  with  another  illam  of  name  Maravanceri Tekketattu. Narayana  Bhattatiri  had  a  brother  named  Matrdatta. He  was  younger  to  Narayana  and  his  work  was  to  take MERUBHOTA 502 MITHI  (MITHI  JANAKA) down  the  verses  which  Narayana  composed.  Meppattur (Narayana  is  more  well-known  under  the  name  of  his illam)  studied  under  different  preceptors.  His  father taught  him  Mimamsa  and  such  other  subjects.  He studied  Veda  under  Madhavacarya  and  Tarka  under Damodaracarya.  Acyuta  Pisaroti  taught  him  Vyakarana. The  poet  became  a  rheumatic  patient  in  his  old  age and  he  stayed  in  the  Guruvftyur  temple  worshipping the  deity  there.  His  famous  work  Narayaniyam  was written  sitting  in  the  temple  of  Guruvayur  and  the mandapa  (raised  dais)  where  he  sat  and  wrote  is  even now  preserved  for  pilgrims  to  see.  He  took  hundred days  to  write  the  Narayaniyam. 2)  His  works.  It  is  not  yet  known  how  many  books Meppattur  had  written  but  the  following  have  been recognised  as  definitely  written  by  him  :  (1)  Nara- yaniyam (2)  Sripadasaptati  (3)  Guruvayupuresastotram (4)  Go:'rlnagaravarnanam  (5)  Matamahisaprasasti  (6) Sailabdhisvaraprasasti  (7)  Suktaslokas  (8)  Asvalayana- kriyakrama  (9)  Prakriyasarvasvam  (10)  Dhatukavyam (11)  Apaniniyapramanyasadhanam  (12)  Manapariccheda of  Manameyodaya  (13)  Tantravarttikanibandhana  (14) Rajasuyam  (15)  Dutavakyam  (16)  Pancallsvayarh- varam  (17)  Nalayanicaritam  (18)  Sundopasundopa- khyanam  (19)  Subhadraharanam  (20)  Kaunteyastakam (21)  Kiratam  (22)  Kailasavarnanam  (23)  Matsyava- taram  (24)  Nrgamoksam  (25)  Niranunasika  or  Surpa- nakhapralapa  (26)  Raksasotpatti  (27)  Ahalyamoksa (28)  Balakanda  story  (29)  Daksayajna  (30)  Tripura- dahana  ( 3 1 )  Astamicampu  (32)  Svahasudhakaram  (33) Kotiviraham. MERUBHOTA.  A  place  of  habitation  of  ancient Bharata.  (Sloka  48,  Chapter  9,  Bhisma  Parva). MERUDANA.  Merudanas  (gifts  of  heaps  like  Meru) are  all  very  effective  and  productive  of  good  results. The  Merus  for  the  danas  are  the  following  : 1 )  Dhanyameru.     A  dhanyameru  or  a    thousand    dronas of  dhanya  (grain)    is   considered   the    best  ;  a  dana  of half  that   quantity    (i.e.    500)  was  fair  and  half  of  the latter,  the  worst. 2)  Lavanameru.     A    dana  of  sixteen    dronas   of  lavana (salt)     is  considered    to    be    Uttama   (best)  ;  with  half of  that  as  Madhyama  (fair)  and  with   half  of  the  latter as  Adhama  (worst). 3)  Gudameru.     One  with  ten  bharas  of  guda    (jaggery) is  considered  Uttama  ;  with  half  of  that  as    Madhyama and  with  half  of  the  latter  as  adhama. 4)  Svarnameru.     A   svarnameru   with    a  thousand  palas of  Svarna    (gold)    is    considered  Uttama  ;  with    half  of that    as  madhyama    and  with    half  of    the    latter    as adhama. 5)  Tilameru.     One  with  ten  dronas    of  tila  (gingelly)    is considered  Uttama  ;  with  half  of  that  as  madhyama  and with  half  of  the  latter  as  adhama. 6)  Karpasameru.    A  Mcru  with  twenty  bharas  of  Karpasa (cotton)  is  considered  Uttama  ;  with  ten  as  madhyama and  with  five  as  adhama. 7)  Ghrtameru.     One    with    twenty  jars  of  ghrta  (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)  Sarkardmeru.     One    with    eight    bharas    of  sugar   is deemed  Uttama  ;  with   half  of  that    as  madhyama  and with  half  of  the  latter  as  adhama.   (Chapter   210,  Agni Purana) . MERUDEVl.  A  daughter  of  Mahameru.  The  nine daughters  of  Mahameru  are  :  MerudevI,  Pratirupa, Ugradarhstrl,  Lata,  Ramya,  Syama,  Nan,  Bhadrii  and Devavithl.  They  were  married  to  Niibhi,  Kimpurusa, Hari,  Ilavrta,  Ramyaka,  Hiranmaya,  Kuru,  Bhadraiva and  Ketumala  respectively.  All  these  nine  Kings  were born  to  a  King  Agnidhra  of  the  nymph  Purvacitti. (Pancama  Skandha,  Bhiigavata) . MERUMANDARA.  A  mountain.  This  supports  Maha- meru. The  mountains  which  support  it  from  the  four sides  are  Mandara,  Merumandara,  Suparsva  and Kumuda.  (5th  Skandha,  Bhagavata). MERUPRABHA.  A  forest.  There  were  three  beautiful forests  about  the  waist  of  the  mountain  Latavesta, situated  to  the  south  of  Dvarakilpuri.  Meruprabha  is one  of  them.  The  other  two  are  Talavana  and  Puspaka- vana.  (Chapter  26,  Sabha  Parva,  Daksinatya  Patha). MERUSAVARNI.  A  Manu.  (See  under  Manvantara) . The  daughter  of  this  Merusavarni  named  Svayamprabha was  met  by  Hanuman  on  his  way  in  search  of  Slta. (Sarga  51,  Kiskindha  kanda,  Valmlki  Ramayana) . MERUVRAJA.  A  city  of  ancient  India.  A  demon  named Virupaksa  lived  there.  (Sloka  19,  Chapter  17,  Santi Parva ) . MESA  I.  A  synonym  for  Indra.  Once  Indra  taking  the shape  of  a  goat  went  and  drank  the  Soma  of  the  sage Medhatithi.  Then  that  sage  called  Indra  'goat'  (mesa) and  that  name  of  Mesa  stuck  to  him.  (Sukta  51, Anuvaka  10,  Mandala  11,  Rgveda). MESA  II.  A  soldier  of  Subrahmanya.  (£loka  64, Chapter  45,  Salya  Parva) . MESAHRT.  A  son  of  Garuda.  (Sloka  12.  Chapter  101, Salya  Parva) . MISRAKA  I.  A  special  tribe  of  horses.  (Daksinatya Patha,  Chapter  38,  Sabha  Parva) . MlSRAKA  II.  A  garden  in  the  city  of  Dvaraka.  The  city shines  more  by  this  divine  garden.  (Daksinatya  Patha, Chapter  38,  Sabha  Parva). MlSRAKA  III.  A  sacred  place  within  the  boundaries  of Kuruksetra.  If  one  bathes  in  a  holy  pond  there  one would  get  the  benefit  of  bathing  in  all  the  sacred  ponds in  India.  (Sloka  91,  Chapter  81,  Vana  Parva). MlSRAKESI  I.  A  celestial  woman.  She  was  the  beauti- ful daughter  born  to  Pradha  wife  of  Kagyapaprajapati. Raudrasva  son  of  Puru  married  Misrakesi  and  begot a  son  named  Anvagbhanu  and  nine  sons  more  who  were all  good  archers.  When  once  Arjuna  went  to  Indra- loka  Misrakesi  gave  a  dance  performance  in  his  honour. (Chapter  65,  Adi  Parva  and  Chapter  43,  Vana  Parva). MISRAKESI  II.  Wife  of  King  Vatsaka,  brother  of Vasudeva.  (9th  Skandha,  Bhagavata,  and  Chapter  59, Adi  Parva). MI&RI.  A  serpent.  This  serpent  also  was  among  those serpents  which  came  to  take  away  the  soul  of  Bala- bhadraruma  to  Patala  at  the  time  of  his  death.  (Sloka 15,  Chapter  4,  Mausala  Parva). MITADHVAJA.  A  King  of  Videha.  According  to Bhagavata  Mitadhvaja  was  the  son  of  Dharmadhvaja Janaka. MITHI  (MITHI  JANAKA) .  Son  of  King  Nimi.  The sixth  chapter  of  Devi  Bhagavata  gives  the  following story  about  the  birth  of  Mithi. MITHILA 503 MITRADEVA There  was  once  an  emperor  of  great  renown  in  the  line of  Iksvaku  named  Nimi.  He  was  the  twelfth  son  of  the celebrated  Iksvaku  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 agrahara  (village  where  brahmins  reside)  named Jayantapura  near  the  asrama  of  Gautama  Maharsi  was constructed  by  this  emperor.  This  emperor  of  a  Rajasic mind  decided  to  perform  a  yaga  which  would  take years  for  its  conclusion  and  in  which  land  was  to  be given  as  gifts.  He  went  to  his  father  Iksvaku,  and  took permission  from  him  to  conduct  the  yaga.  He  made  all preparations  for  the  yaga.  He  invited  Bhrgu,  Arigiras, Vamadeva,  Pulastya,  Pulaha  and  Rclka  all  of  whom were  well-versed  in  the  Vedas  and  were  worthy  of  being priests  in  a  Yaga  of  the  kind  he  was  conducting.  He then  went  and  invited  his  Kulaguru  (family  priest  and preceptor)  Vasistha  for  the  Yaga.  But  Vasistha  had  to officiate  at  a  Yaga  conducted  by  Indra  and  so  he commanded  Nimi  to  postpone  the  Yaga  by  five  hundred years.  Nimi  did  not  act  according  to  it  and  he  perform- ed the  Yaga  with  the  help  of  the  other  sages  and  com- pleted it  successfully.  After  five  hundred  years  when the  Yaga  of  Indra  came  to  a  close,  Vasistha  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.  Vasistha  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 Vasistha  also  and  separated  his  soul  from  his  body. Vasistha  was  again  born  as  the  son  of  Mitravarunas. 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  Mithila.  It  is  the  country  of  Sita. MITHILA. 1 )  General  information.     A  celebrated  country  of  ancient Bharata.    This   is    situated  on  the  north-eastern  side  of Bharata.  Its  modern  name  is  Tirhut.  Mithila  was  ruled by  the  renowned  Janaka    Kings.    See    under   Mithi    to know  how  the  country  got  the  name  Mithila. 2)  The  wealth  of  Mithila.     Mithila  was  the  capital  of  the extensive   country  of  Videha.    Successive  generations  of Janaka  ruled  the  country.  Mithila  was  noted    more   for its  sattvic  virtues  than  for  the  pomp  and  glory  of  kings. Everyday  on    the    protruding    breasts    of   an    idol    of Rajasa-rajalaksmi     (embodiment    of  royal    prosperity) bhasma  (ashes)  and  candana  (sandal wood  paste)  would be  smeared.  In  the  middle    of  Tretayuga   Videha    was ruled  by  a  Janaka  who  brought  fame  and   prosperity   to the   successive    generations.  A  devotee  of  Siva  and  of  a sattvic  disposition  he  was  a  Nityabrahmacarl    (observing celibacy  throughout  life)     and    his    wife  a    disciple    of Maitreyi  and    well-versed    in    Advaitavedanta    was    a Nit  abrahmacarinl. 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.  Agri- culture 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  yagas conducted  properly  by  the  King.  (Balakanda,  Kamba Ra.ma.yana). 3)  Other'  details. (i)  Once  Pandu,  father  of  the  Pandavas,  attacked  this country  and  conquered  it.  (Sloka  28,  Chapter  112,  Adi Parva). (ii)  Sri  Krsna,  Arjuna   and   Bhlma    once    visited    this country  when  they  were  on  their  way  to  Magadha  from Indraprastha.   ( Sloka  28,  Chapter  20,  Sabha    Parva). (iii)  Karna  once  conquered  and  captured    the   country of  Mithila'.   (Sloka  8,  Chapter  254,  Vana  Parva). (iv)   Sita  was  born  in  Mithila.    (Sloka  9,  Chapter    274, Vana  Parva). (v)  Because  she  was  born  in  Mithila  she  is  known  by the  name  of  Maithill.  (Sloka  2,  Chapter  277.  Vana Parva). (vi)  Once  Mithila  was  ruled  by  a  King  called Dharmadhvaja.  Hearing  about  his  great  Dharmajnana (knowledge  about  virtues  and  duties)  a  female  ascetic named  Sulabha  visited  him  in  the  guise  of  a  beggar woman.  ( Sloka  4,  Chapter  320,  Santi  Parva) . (vii)  Suka  the  great  sage,  with  the  permission  of  his father  Vyasa  came  to  Mithila  and  took  Dharmopadesa from  King  Janaka.  (Sloka  6,  Chapter  325.  Sand Parva ) . MITHU.  A  very  valorous  danava.  Once  Bharata  son  of Arstisena  was  making  preparations  for  an  ASvamedha on  the  banks  of  the  river  Sarasvati  with  Upamanyu  as his  priest  when  Mithu  came  and  took  them  both  to Patala.  Then  Devapi,  son  of  Upamanyu,  got  his  father and  the  King  released  from  there  by  continuous  worship of  Siva  (Brahma  Purana— 127.  56-57). MITRA. 1 )  General  information.     One  of  the  twelve  Suryas.    The twelve    Suryas    born  to   Aditi  of  Kagyapaprajapati  are Visnu,  Sakra,  Aryama,  Dhata,  Tvasta,  Pusa,  Vivasvan, Savita,  Mitra,  Varuna,  Bhaga  and  AiiiSa.    (Chapter  15, ArriSa  1,  Visnu  Purana). Mitravarunas  are  two  devatas  of  great  intimacy.  They are  always  found  together.  If  you  pray  to  Mitravarunas you  will  get  plenty  of  rains.  (Sukta  2,  Anuvaka  1, Mandala  1 ,  Rgveda) . See  para  2  under  Agastya  to  understand  the  story  of how  Mitravarunas  became  the  father  of  Agastya. 2)  Other  details'. (i)   Mitra  came  and  stood  in  the  sky  at   the   time  of  the birth  of  Arjuna.    (Sloka  66,  Chapter  122,  Adi  Parva). (ii)  Mitra  was  one  among  those  sent  by  Indra  to    fight against  Krsna  and  Arjuna  at  the    time    of  the    burning of    the    forest   Khandava.     (Sloka  36,  Chapter  226  Adi Parva) . (iii)  Mitra  was  a  member  of  the    Indra    sabha.    (Sloka 21,  Chapter  7,  Sabha  Parva). (iv)  He  presented  two    Parsadas   named    Suvrata    and Satyasandha  to  Subrahmanya.   (Sloka  41,    Chapter    45, Salya  Parva). MITRA.     A    female   companion    of  Parvatl.   (Sloka  41, Chapter  231,  Vana  Parva). MITRABHEDA.     See  under  Pancatantra. MITRADEVA.     Brother  of  Su^arma,  King  of   Trigartta. Arjuna  killed  him  in  the  great  battle.    (Sloka  3,  Chapter 27,  Karna  Parva). MITRADHARMA 504 MOHAKA MITRADHARMA.     Son  of  the  Agni  called   Pancajanya, (Sloka  12,  Chapter  220,  Vana  Parva) . MITRAGHNA.     A  demon   who    fought   on    the    side  of Ravana    in    the  Rama-Ravana  battle.  Sri  Rama  killed this  demon.  (Chapter   34,   Verse    27,   Yuddha    Kanda, Valmiki  Ramayana). MITRAJNA.  Son  of  the  Agni  named  Pancajanya.  He was  one  of  the  five  Devavinayakas.  (Sloka  12,  Chapter 220,  Vana  Parva). MITRASAKHA  (M1TRASAHA) .  A  King  of  the  Solar dynasty.  He  was  known  as  Kalmasapada  also.  (See under  Kalmasapilda) . MITRASENA.  A  King  who  fought  on  the  side  of  the Kauravas  in  the  great  battle.  Arjuna  killed  him.  (Sloka 20,  Chapter  19,  Karna  Parva). MITRAVAN  I.  Son  of  the  Agni  named  Pancajanya. He  was  one  of  the  Pincadevavinayakas.  (Sloka  12, Chapter  220,  Vana  Parva) . MITRAVAN  II.  An  ascetic  who  lived  in  the  city  of Saupura.  He  acquired  complete  peace  of  mind  by reading  the  second  Chapter  of  the  Gita  sitting  in  a  Siva temple.  Once  a  brahmin  of  name  Devasarma  approach- ed a  sage  named  Muktakarma  seeking  advice  to  obtain peace  of  mind.  The  latter  directed  Devasarma  to  Mitra- van  andMitravan  advised  him  to  read  the  second  Chap- ter of  the  Gita.  (Padma  Purana,  Uttara  Khanda,  176). MITRA  VARDHANA.  Son  of  the  Agni  called'  Panca- janya. He  was  one  of  the  Pancadevavinayakas.  (Sloka 12,  Chapter  220,  Vana  Parva) . MITRAVARMAN.  Brother  of  Susanna,  King  of  Trigarta. Arjuna  killed  him  in  the  great  battle.  (Sloka  3, Chapter  27,  Karna  Parva). MITRAVARUNA(S).  The  combined  name  of  two  of the  Dvadasadityas  (twelve  Suryas)  Mitra  and  Varuna. These  two  are  always  seen  together.  Agastya  and Vasistha  were  born  as  sons  of  Mitravaruna.  It  was  due to  a  curse  by  Mitravarunas  that  Urvaii  had  to  marry King  Pururavas,  a  man  of  the  earth.  Manu  had  no children  and  he  performed  a  yaga  to  placate  Mitra- varunas. But  since  there  were  many  faults  in  the ceremony  a  girl  was  born  to  him.  (For  details  see  under Ila,  Nimi,  Urvasi,  Vasistha  and  Mitra). MITRAVINDA.  A  deva.  The  havis  (clarified  butter which  is  put  in  the  Agni  called  Rathantara  is  intended for  this  deva.  (Sloka  19,  Chapter  220,  Vana  Parva). MITRAVINDA.  Daughter  of  Sri  Krsna's  father's  sister. Mitravinda's  mother's  name  was  Rajadhidevi.  Rajadhi- devi,  queen  of  AvantI,  got  three  children  named  Vinda, Anuvinda  and  Mitravinda.  In  the  Svayamvara  Mitra- vinda chose  Krsna  as  her  husband.  Vinda  and Anuvinda  did  not  like  it  and  joining  the  Kaurava  side fought  against  Krsna.  But  Krsna  defeated  them  all  and took  Mitravinda  to  Dvaraka.  ( 10th  Skandha,  Bhaga- vata). MITREYU.  A  King  of  the  Lunar  dynasty.  He  was  the son  of  Divodasa  and  father  of  Cyavana. MLECCHA.  A  tribe  of  people  of  ancient  India.  This  tribe was  born  from  the    tail    of  the   celestial    cow  Nandinl, kept  by  Vasistha  for  sacrificial  purposes  when  there  was a  fight  between  Visvamitra  and  Vasistha.  Mahabharata gives  the  following  information  regarding  them. (1)  The    mlecchas  who  sprang  up  from  the  tail   of  the celestial  cow  NandinI    sent    the    army    of    ViJvImitra flying  in  terror.  (Sloka  38,  Chapter  174,  Adi  Parva) . (2)  Bhimasena   defeated    the    mlecchas    living    in    the coastal  regions  and  took    from    them    several    valuable diamonds  as  tax.  (Sloka  25,  Chapter  30,  Sabha  Parva) . (3)  The  mlecchas  living  in  the  coastal  area    were    once defeated  by  Sahadeva,  one  of  the  Pandavas.   (Sloka    66, Chapter  31,  Sabha  Parva). (4)  Nakula  also  once  defeated  the  mlecchas.   (Sloka  16, Chapter  32,  Sabha  Parva). (5)  Bhagadatta  was  the  King  of  the  mlecchas.  (Sloka  14, Chapter  51,  Sabha  Parva). (6)  Bhagadatta  accompanied  by  the  mlecchas  living   on the  coasts  attended  the  Rajasuya  of  Yudhisfhira.    (Sloka 14,  Chapter  51,  Sabha  Parva) . (7)  Different  tribes  of  mlecchas  will  be  born    on    earth at  the  beginning  of  the    era    of   Pralaya.      (Sloka     34, Chapter  188,  Vana  Parva). (8)  Kalki,  the  incarnation  of  Visnu,    will    destroy    the mlecchas    who    are    found    everywhere    in    the  world. (Sloka  97  Chapter  190,  Vana  Parva). (9)  Karna  during  his  world  campaign  conquered  many mleccha    countries.     (Sloka    19,    Chapter    254,     Vana Parva). (10)  A      place    of    habitation    in    Bharata    is    called Mleccha.    (Sloka  57,  Chapter  9.  Bhisma  Parva). (11)  Anga,  a  mleccha  warrior  was  killed     in  the  battle by  Bhimasena.   (Sloka  17,  Chapter  26,  Drona    Parva). (12)  Once    the  mlecchas  attacked  Arjuna  with    arrows. Arjuna  killed  the  hairy  soldiers.   (Sloka  43,  Chapter  93, Drona  Parva) . (13)  Satyaki  killed  many  mleccha  soldiers  in  the     great war.   (Sloka  43,  Chapter  119,  Drona    Parva). (14)  Nakula    killed  Ariga,  a  mleccha  King.    (Sloka  18, Chapter  22,  Karna  Parva) , (15)  Arjuna  had  to  face   a  great  army    of   mlecchas  to protect  the  Yagasva.  (Sloka  23,  Chapter  73,  Asvamedha Parva). (16)  The  wealth  that   remained    in    the    Yagalala    of Yudhisthira    after    the   distribution  as  gifts  to  brahmins was  taken  away  by  the   mlecchas.      (Sloka  26,    Chapter 89,  Asvamedha  Parva). (17)  The  mlecchas  drove  angered  elephants   on    to  the army  of  the  Pandavas.   (Sloka    10,  Chapter   22,    Karna Parva) . MOD  A  I.  A  demon  who  was  a  companion  of  Hiranyaksa. In  the  Devasura  battle  Vayu  killed    him. MODA  II.     A  serpent  born    of     the    clan    of  Airavata. This  serpent  was  burnt    to   death    in    the   sarpasatra  of Janamejaya.      (Sloka     10,    Chapter   52,    Asramavasika Parva) . MODAGIRI.     A  country  of  ancient  Bharata.  The   King of  this  country    was   killed   by  Bhimasena.    (Sloka  31, Chapter  30,  Sabha  Parva) . MODAKl.     Avast   area    of  land  in  Sakadvipa  near  the mountain    Kesara.      (Sloka   26,     Chapter    11,    Bhisma Parva) . MODAPURA      A    country    of  ancient    Bharata.  Arjuna defeated    the  King   of    this   country    once.    (Sloka  11, Chapter  27.  Sabha  parva). MOHA.     A    son   born    of  the    lustre   of   Brahma.    (3rd Skandha,  Bhagavata) . MOHAKA.     Son    of   Suratha,  a    devotee  of  Sri   Rama. When    Suratha  blocked    the    Asvamedha    horse  of   Sri Rama,  a  fight  ensued  in  which    Mohaka  also    took  part ( Padma  Purana,  Patala  Khanda) . MOHANA M°HANA.     An   ancient  place  of  habitation   in  Bharata Vana  pZ^"*""*  by  ^"^  (Sl°ka  10>  ChaPte; Wife    of  Sugrlva.    Mohana  helped  her  hus- in bringing  water    from  the  Sarayu  river  to  bathe "   °f  SriRama'  Parana, MOHINI.     The  female  form  of  Mahavisnu.    Devas   and Asuras    quarrelled    with    each    other   over    the  right  of partaking  the  Amrta  (nectar)  obtained  from  the  sea    of At    that    time  Mahavisnu  appeared  before  them m  the  gu.se  of  a  beautiful  maiden  of  maddening  charm the    asuras    were   guilefully   made    to    turn    their temion    on    her  for  some  time  during  which  time  the nectar  was  earned  away  by  the  Devas.  The  female  form of  Mahavisnu  was  called  MohinI adl    '      Iovewith  Mohim  and  by  the  union  of  the ™ e .  divisions    of  the seven    dlvisions    are    Siva,    Yavasa Amrta  and  Abhkya- means  liberation  and  is  generally neant  to  convey  the   meaning  of  the  deliverance  of  the tl^  h  7"l  rec"rr!n,g   births-    The  Jivatma  enshrined  in aody  has  the  delusion  that  it  enjoys  or  suffers  happi- ness or  woe  In  truth  it  neither  suffers  nor  enjoys  anythSS b  ahmanaC  Wh  'T  ?"'  Ic  js  the  **~?SJB2 i).  When  Jivatma  deserts  its  woes  it  gets  moksa Tiv'at  V-tma  §CtS  me.rged  with  Paramatma.   When    once merges   with    Paramatma,  Jivatma  is  devoid lappmess    or   woes.  It  need  not  be  enshrined  in   any another      ^'T  geUing   released    fr°m  one  body  joins er   new    body    and    thus  a  Jivatma   in  succession e   abso"  °dles  and  each  time  without  know- in    itself   living   in  births  after  births  searches  for __        i    t  .  .      •  •*tjs  a    guiucii    nccK- und    his   neck  searches   for  the  same  elsewhere  " The  passage  of  Jivatma  from  one  birth  to    another   and Dodies    that   enshrine  it   each    time  constitute  thf worldly   life.    When   once    a    JIvatmT    thu"  1     H Ihe8!^!?^  (mundane  existence)  gets  real   knoJkdie, he  knowledge    that  Jivatma   and  Paramatma  are  one ana    tne    samp     thpn  fVi^*-   TTT,^*«~-  r- >  l  iiidc    iiVtitina  ffets  nnal  pman/^Ji-»'j tipjn         ll-\  *."  f  oIcl4*--m<*i.lCJL)ti~ Jll>    >     eration    from    rpmrrinn-  births    I MSntf  PHARMAPARVA. ' sub-divisional  Parva    of 1 74  to  365   of and  wor^ips  Mahadeva  one the  hfi s  oka  101    Ph         ofconducting  an    Asvamedhayajna. Jl,  Chapter  83,  Vana  Parva)  . r   of  Kasyapa.   (See  under h-  '  —    a  Yaksa ing   him    a  l,on  posted  it  to  guard  the  palace- 505  MRTASAJNIVANI gates  of  Mahabali.  He  said  he  would  be  released  from the  curse  when  any  man  on  earth  defeated  it.  Once  a brahmin  warrior  named  Srldatta  defeated  this  lion  and at  once  the  lion  changed  into  a  Yaksa  and  the  Yaksa presented  Srldatta  with  the  sword  named  Mrgankaka. (Kathapithalambaka,  Kathasaritsagara) MRGA&KAVATI.  Daughter  of  an  ancient  King  called Sri  Bimbaki.  (See  under  Srldatta) MRGAS    (DEER).     All    the   animals     originated     from Kasyapaprajapati.     Kasyapaprajapati,    son  of   Marlci married  the  eight  daughters  of  Daksa  named  Tamra  etc! From  Tamra  were  born   birds.  Kroclhavasa    gave    birth to    ten   girls    named  MrgI,  Mrgamanda,  Harl,  Bhadra- mada,    Matarigl,   Sardull,   Sveta,    Surabhi,    Surasa  and KadrQ.    Mrgas    (deer)   are  the  children  of  MrgI.  (Val- miki  Ramayana,  Aranya  Kanda.  Sarga    4 ) MRGASVAPNODBHAVAPARVA.     A    subsidiary  Parva of  the   Vana    Parva   of  Mahabharata.  Chapter  253  of Vana  Parva  constitutes  this  Parva MRGAVATl.     See   under  Udayana MRGAVYADHA.  The  disguise  Siva  took  when  he went  to  test  the  devotion  of  Paras urama.  Paras urama once  went  to  the  forests  and  did  penance  to  please  Siva to  learn  archery  from  him.  Siva  in  the  form  of  a Mrgavyadha  (forest  hunter)  appeared  before  Parasu- rama  and  tested  his  sincerity  in  his  penance  in  several ways.  Siva  was  pleased  to  find  Parasurama's  devotion to  Siva  unwavering  and  blessed  him.  He  gave  instruct- ions in  archery  and  also  permitted  him  to  go  round  the earth.  (Chapter  65,  Brahmanda  Purana) MRGAVYADHA  II.  One  of  the  Ekada*  arudras  (eleven Rudras).   (Sloka  2,  Chapter  66,  Adi  Parva). MRGI.     The    mother   of  all    types    of  deer.   (See  under Mrgas) . MRKAiyDU.     Father  of   the  sage     Markandeya       (See under  Markandeya). MRSA.     Wife  of  Adharma.  Adharma  begot  of  Mrsa  two children  named    Dambha    and    Maya.    (4th  Skandha Bhagavata) . MRTAM.     See  under  Pramrtam. MRTASANJIVANI.     This   'is    a    medicinal  herb  to  give life  to  those  who  are  dead.  When  in  the  Rama-Ravana battle     Laksmana   and      others    fell   dead,    Sri   Rania wanted    Mrtasanjlvanl     to  be    brought    to  revive  them back  to  life.  Jambavan  the  oldest   among    the  monkey- warriors  then  instructed     Hanuman  to  get  it    from    the mountain    Mahameru    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    Ramesvara  the    southernmost  point  of  Bharata. From  there    if  you    go  to    the    north   another  thousand yojanas    you    would   reach    the  Himalayas  which  is  the northern-most   point  of  Bharata.    Himavan  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  Parvati  and Paramesvara  and  you  will  find  places  where  Parames- vara  had  sat  for  practising  penances.  On  the  northern side  under  a  big  Kuvala  tree  lies  Kamadhenu.  This cow  gives  milk  to  the  sages  and  tourists  who  go  there. 8  human  body  impaning  to  h  iife>  moti°n  an circuit  of  life  consisting  of  births   and  rebirths  with  sufferings  and  enjoyments  of  woes  and  happiness. MRTTIKAVATl 506 MUCUKUNDA Nine  thousand  yojanas  to  the  north  of  this  there  are two  mountains  named  Hemakuta  and  Ratnakuta.  The centre  of  that  is  Rsabhavarsa.  On  a  big  Karaskara tree  there  will  be  hanging  a  king  with  his  face  down- wards after  being  cursed  by  the  sage  Durvasas.  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  Hemakuta  you  will  reach the  mountain  Nisadha.  There  is  a  lake  there.  If  one bathes  there  one  will  be  granted  all  prosperity  by LaksmldevJ.  Farther  to  the  north  is  situated  Mahameru. The  greatness  of  this  mountain  is  indescribable. Mahameru  has  got  four  supporting  mountain  pillars named  Mandara,  Merumandara,  Suparsva  and Kumuda.  The  abode  of  the  three  deities  is  on  the  top of  this  mountain.  On  a  peak  in  the  centre  is  living Brahma  with  his  wives  Van!,  Gayatri  and  Savitri  as creator  of  the  universe.  This  place  is  called  Satyaloka and  to  the  west  of  it  is  Sri  Vaikuntha  the  abode  of Mahavisnu.  MadevI  and  Bhudevi  are  his  two  wives. He  is  the  god  who  protects  us  all.  To  the  east  of Satyaloka  is  Kailasa,  the  abode  of  Siva.  He  lives  there with  his  wives  Gariga  and  Parvati  and  sons  Ganesa and  Subrahmanya.  To  the  south  of  Satyaloka  is  the city  SamyamanI  the  abode  of  Yamadharmaraja.  He lives  there  with  his  wife  Kalini  and  sons  Vidava, Mahima  and  Dipaka.  To  the  east  of  this  is  the  wonder- ful Devaloka.  There  lives  Indra,  his  wife  Sacidevi  and son  Jayanta  with  thirtythree  crores  of  Devas.  Celestial nymphs  like  Urvasi,  Rambha  and  Tilottama  live  there. Kamadhenu,  the  Kalpa  tree,  Airavata,  UccaisSravas, and  Cintamani  are  all  there.  You  will  find  Amaravatl . the  Capital  of  Indra  and  Sudharma  his  court  there. On  the  northern  side  of  Meru  is  a  tall  Af'va'ttha  tree. To  the  north  of  that  is  the  Nila-mahagiri  ( the  great blue  mountain).  Kalyapa  has  installed  a  deity  named Svetavarahamurti  there.  Beyond  that  is  the  Rsabhadri ( 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  Salyaharam,  Visalyakaranf,  Sandhanakaram and  Mrtasanjivani  are  the  most  important. Once  the  asuras  defeated  the  Devas.  Then  ParameS- vara  and  Mahavisnu  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  parsadas  of  Siva  and  the  Discus Sudarsana  of  Visnu."  (Yuddha  Kanda,  Kamba Ramayana ) . There  is  another  statement  in  the' Mahabharata  that Sanjivani  is  an  art,  the  use  of  a  mantra.  Sukracarya by  this  art  brought  to  life  all  the  asuras  killed  in  a  war with  the  devas.  (Sloka  8,  Chapter  76,  Adi  Parva) . Again  Sukracarya  brought  to  life  three  times  his  dis- ciple Kaca  whom  the  asuras  killed  three  times.  Sukra- carya taught  the  art  to  Kaca.  (Sloka  28,  Chapter  76, Adi  Parva). MRTTIKAVATl.  A  place  of  habitation  in  ancient Bharata.  (Sloka  10,  Chapter  254,  Vana  Parva). MRTYU.  The  goddess  of  Death.  Agni  Purana  gives details  about  the  birth  of  Death.  Hirhsa  was  the  wife of  Adharma.  They  got  a  son  named  Anrta  and  a daughter  named  Nikrti.  From  them  were  born  Bhaya, Naraka,    Maya    and   Vedana.    Of  these     Maya     gave birth  to  Mrtyu,  the  destroyer  of  matter. Mrtyu  has  been  described  both  as  a    god    and  goddess in  Mahabharata.  The  statements   regarding    Mrtyu    as a  deva  are  as  follows  : — (i)  Three  sons  were  born  to  Nikrti,  wife  of  Adharma. One  of  them  was  Mrtyu.  Mrtyudeva  has  neither  wife nor  children  because  he  is  the  destroyer  of  all.  ( Sloka 54,  Chapter  66,  Adi  Parva). (ii)  Once  the  son  of  an  old  GautamI  was  bitten  by  a snake.  A  hunter  seeing  it  rushed  to  kill  the  serpent but  GautamI  objected  to  it.  She  advised  him  that  it was  a  sin  to  injure  any  living  being.  The  serpent  then said,  "Itisnotrhy  fault  that  I  bit  the  boy.  I  was persuaded  by  the  god  of  death  to  do  so."  The  god  of death  Mrtyudeva  also  appeared  there  then.  He  con- firmed 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. (Sloka  50,  Chapter  1,  Anu^asana  Parva) (iii)  Once  Mrtyu  followed  the  King  SudarSana,  but Mrtyudeva  had  to  withdraw  after  accepting  defeat because  the  King  had  been  living  a  virtuous  life  of  high standard.  (See  under  Sudarsana). The  statements  regarding  Mrtyu  as  a  goddess  are  the following  : (1)  This  devata  was  born    from   the   body    of  Brahma in    the    shape   of   a  woman.    (Sloka    17,   Chapter    53, Drona  Parva). (2)  Brahma  gave  the    work   of  destruction    to  Mrtyu. When  she  got  that  work    she  wept    aloud.    (Sloka  21. Chapter  257,  Santi  Parva) . (3)  The  goddess  of  Mrtyu    once    did  severe    penance. (Sloka  17,  Chapter  54J  Drona  Parva). (4)  Brahma  assured    the   goddess   of  death    that    any destruction  by    her  would    not   be   deemed    as   a  sin. (Sloka  44,  Chapter  54,  Drona  Parva). (5)  The  terrible  strength  of  Mrtyudevata    is    described in  Chapter  819,  Santi  Parva,  Mahabharata. MUCUKUNDA.     A     celebrated    King     of    the     Solar dynasty. 1)  Genealogy.     Descending    in   order     from     Visnu  — Brahma — Marlci — Kasyapa  —  Vivasvan  —  Vaivasvata Manu — Iksvaku — Sasada  —  Puranjaya  (Kakutstha)  - Anenas —    Prthulasva    --Prasenajit —   Yuvana:'va  — Mandhata — Mucukunda. Ma.ndha.ta  got  three  sons  named  Ambarlsa,  Mucu- kunda 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  Candramukhl. She  was  married  to  Sobhana,  son  of  Candrasena. Once,  when  Sobhana  came  to  his  wife's  house  it  was an  EkadasI  day  and  all  were  observing;  fasting  and  so Sobhana  also  did  so.  The  next  day  Sobhana  was  seen lying  dead.  The  soul  of  Sobhana  went  to  the  valley  of the  mountain  of  Mandara  and  started  enjoying  heaven- ly bliss.  One  day  a  pilgrim  from  the  country  of Mucukunda  named  Somasarma  met  the  soul  of Sobhana  and  coming  to  know  that  it  was  the  son-in- law  of  their  King  he  started  making  enquiries  about him.  Sobhana  then  said  that  all  his  happiness  was MUDAVARTA 507 MUKTAPHALAKETU jno   jQnbuoD   \\IM.  j due  to  his  observing  the  EkfidasI  Vrata.  On  hearing  the gladdening  news  about  her  husband  Candramukhl became  happy.  (Chapter  61,  Bhaga  1,  Padma Purana). (ii)  This  Rajarsi  shines  in  the  court  of  Yama.  (Sloka 21,  Chapter  8,  Sabha  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.  (Sloka 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  Vasistha  and  he was  able  to  defeat  the  army  of  asuras  of  Kubera. (Sloka  4,  Chapter  74,  Sand  Parva) . (v)  Once  Parasurama  gave  dharmopade:'a  (Instruct- ion on  morality,  piety  etc)  to  Mucukunda.  (Sloka  7, Chapter  143,  Sand  Parva). (vi)  Once  the  King  of  Kamboja  gave  him  a  sword and  he  gave  that  sword  to  Marutta.  (Sloka  77, Chapter  166,  Sand  Parva). (vii)  He  believed  in  making  gifts  of  cows  (Sloka  25, Chapter  76,  Anusasana  Parva). (viii)  Mucukunda  hated  eating  flesh.  (Sloka  61, Chapter  115,  Anugasana  Parva). (ix)  Mucukunda  is  listed  among  those  kings  who  are worthy  of  being  remembered  morning  and  evening. (Sloka  54,  Chapter  165,  Anusasana  Parva). MUDAVARTA.  A  King  born  in  the  line  of  Hehaya kings.  (Sloka  13,  Chapter  74,  Udyoga  Parva). MUDGALA  I.  A  country  of  ancient  Bharata.  This country  was  once  conquered  by  Sri  Krsna.  (Sloka  16, Chapter  11,  Drona  Parva). MUDGALA  II.  A  serpent  born  of  the  family  of Taksaka.  This  serpent  was  burnt  to  death  at  the Sarpasatra  of  Janamejaya.  (Sloka  10,  Chapter  57, Adi  Parva). MUDGALA  III.  (MAUDGALYA).  A  sage  of  Puranic fame. 1 )  Mudgala  and  Dundsas.     Mudgala  had     never   been provoked  even  once  by  anger.  Durvasas  once  came    to the  asrama  of  Mudgala  in    Kuruksetra  where   he   was living  on  alms  received    by    begging.      Durvasas   came naked.  Mudgala   gave    all    that   he   got    that    day    to Durvasas.  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. Durvasas  was  immensely   pleased  with    this   behaviour of  Mudgala  and  he  offered  to  send  him  to  heaven    with his     body.    Devas   came   with      a     Vimana    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.     ( Sloka    9, Chapter  53,  Adi  Parva). (ii)    Mudgala    visited    Bhisma    lying   on    his    bed     of arrows.  (Sloka 9,  Chapter  47,  Adi  Parva). (iii)     Once     Satadyumna    gave    Mudgala      a    golden house.   (Sloka  21,  Chapter  137,  Anu.'asana  Parva). ( iv)  Once  the  King  of  Cola  conducted  a  Yaga  making Mudgala    the    chief  priest.     (Chapter    130,  Part  IV, Padma  Purana). MUDGARA  PARI^AKA.     A    serpent    of   the    family    of Kasyapa.  (Sloka  13,  Chapter  103,  Udyoga  Parva ). MUDGARAPpDAKA.     A   serpent    born    to   Kadru   of Kasyapaprajapati.   (Sloka 9,  Chapter  35,  Adi  Parva). MUDITA.  Wife  of  the  Agni  named  Saha.  (Sloka  1, Chapter  222,  Vana  Parva). MUDRAS.  When  he  recites  the  mantras  a  Mantrika should  use  different  kinds  of  gestures  with  his  hands to  suit  the  recital.  They  are  called  Mudras.  The Mudras  in  general  are  given  below  : The  first  mudra  is  called  Anjalimudra.  Anjali  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  Vandini  mudra.  The  hands should  be  placed  on  the  breast  with  a  slight  slant  to the  left  for  Vandini  mudra.  The  third  mudra  is  called Urddhva  mudra.  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  Urddhva  mudra.  The lowering  of  the  left  palm  opened  up  is  called  Varaha- mudra.  (Chapter  26,  Agni  Purana). MUKA  I.  A  serpent  born  of  the  family  of  Taksaka. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  9,  Chapter  5,  Adi  Parva). MUKA  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  Siva  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  Siva  appeared  before  Arjuna  in  his real  form  and  granted  him  the  missile  Pasupata.  (See under  Arjuna). MUKA  III.  A  Candala  devoted  much  to  his  parents. A  Brahmana  named  Narottama  went  to  this  candala to  learn  moral  lessons  from  him.  (Srstikharida, Padma  Purana). MUKHAKAR^I.  A  follower  of  Subrahmanya.  (Sloka 29,  Chapter  46,  Salya  Parva). MUKHAMAI^pIKA.  One  of  the  evil  spirits  tormenting infants.  This  is  called  Did  also.  (Sloka  30,  Chapter  23, Vana  Parva ) . MUKHARA.  A  serpent  of  the  family  of  KaSyapa. (Sloka  16,  Chapter  103,  Udyoga  Parva). MUKHASECAKA.  A  serpent  born  of  the  family  of Dhrtarastra.  This  serpent  was  burnt  to  death  at  the Sarpasatra  of  Janamejaya.  (Adi  Parva,  Chapter  47, Sloka  16). MUKTAPHALAKETU.  A  Vidyadhara  youth.  The story  of  this  young  man  who  was  born  to  kill  Vidyud- dhvaja,  a  fire-brand  of  an  asura,  is  told  thus  in  Katha- saritsagara. An  eminent  asura  of  name  Vidyutprabha  performed penance  to  propitiate  Brahma  to  get  a  son.  As  a result  of  the  blessings  of  Brahma  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,  there- fore, perform  penance  and  obtain  boons  to  remove MUKTAPHALAKETU 508 MUKTAPHALAKETU dhvaja  went  straight  to  the  forests  and  performed  penance to  propitiate  Brahma.  When  the  austerities  became severe,  Vidyuddhvaja  observed  fasting  without  break and  the  whole  world  became  excited  due  to  anxiety. So  Brahma  appeared  before  him  in  person  and  gave him  many  divine  weapons  like  Brahmastra.  For Brahmustra  the  only  counter-missile  was  Pasupata and  so  Brahmfi  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  Padmasekhara. The  battle  that  ensued  was  very  grim.  Even  Brahma and  Rudra  came  to  see  the  fight.  In  a  combat  with Indra,  Vidyutprabha  was  killed.  Vidyuddhvaja  saw his  father  killed,  got  furious  and  sent  Brahmastra against  Indra  who  in  turn  opposed  it  with  Pasupata. 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  righting 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  Brahmastra  untimely. Vidyuddhvaja  decided  to  attain  more  powers  and  so he  went  to  the  base  of  the  Himalayas  to  perform penance  to  propitiate  Siva.  Pleased  at  his  penance  of five  thousand  years  Siva  appeared  in  person  and  asked him  to  name  the  boon  he  wanted.  Vidyuddhvaja 'demanded  "I  must  be  able  to  kill  Indra  in  a  battle." Siva  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  "  Vayu  came  and  carried  him  away  swiftly. When  Indra  awoke  from  fainting  he  went  to Brahmaloka  with  all  the  other  devas. Vidyuddhvaja  established  himself  in  Amaravati,  the capital  city  of  Indra  and  lived  there  enjoying  his  life as  Indra.  In  the  meantime  Candraketu,  King  of  the Vidyadharas  was  sitting  in  Vayuloka  musing  thus,  "How long  should  we  remain  thus  displaced  from  our positions  !  There  is  no  waning  of  the  power  of  Vidyud- dhvaja. My  friend  Padmat'ekhara,  King  of  Gandhar- vas,  has  gone  to  Sivapura  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  Padmai'ekhara  himself appeared  before  him  and  said:  "I  have  come  to  tell  you the  glad  news  that  Siva  told  me.  Siva  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  Kailasa  with  his  wife Muktavali  and  started  penance.  Padmasekhara  went and  mentioned  to  the  devas  all  that  had  happened. The  devas  then  went  to  Mahavisnu  and  told  him  of the  boons  which  Vidyuddhvaja  had  received  from  Siva and  how  he  was  ruling  Indraloka  then.  After  hearing them  patiently  Visnu  said  that  only  Siva  could  do anything  in  that  matter.  They  all  then  went  to  the temple  of  Siddhlgvara  and  sat  there  meditating  on Siva. In  the  meantime  Bhagavan  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.  Padmavati  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 Padmavati  and  remain  as  emperor  of  the  Vidyadharas for  ten  Kalpas  together.  Candaraketu  and  wife  came back  to  Vayuloka. At    this    time    Siva   appeared  in  person  to  those  sitting in  the  temple  of  Siddhiivara  and  said  that  a  son   would be  born  to  Candraketu  from    a    part    of  his  and    that valorous    youth    would    kill    Vidyuddhvaja.  Muktavali wife  of    Candraketu  became  pregnant  at  that    time   and soon  delivered  a  son.  He  was    named    Muktaphalaketu. Even  from  boyhood  he    became    an    ardent    devotee  of Siva    and    started    performing    penance    to    propitiate Siva.  Siva  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    Vahanas of    Siva    and    Indra.     The    elephant    was    the  famous Airavata.  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    Vahanas    killed those  who    went    to  capture  them  and  then  they  went to  their  masters,  Siva  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  Muktaphalaketu. A  Gandharva  princesss  named  Padmavati  grew  up  to be  a  beautiful  maiden  at  that  time.  She  was  in  love with  Muktaphalaketu.  Padmavati  was  one  day  plucking flowers  from  a  pond  in  the  Gandharva  land  thinking about  Muktaphalaketu  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  Padmavati,  took her  and  went  up.  Muktaphalaketu  coming  to  know  of this  went  up  with  her  and  got  back  Padmavati  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  Padmagekhara.  Padmavati  is  her  name.  She  is unmarried.  But  she  is  betrothed  to  the  son  of  Candra- ketu named  Muktaphalaketu,  who  is  born  to  destroy Vidyuddhvaja.  She  has  come  here  to  practise penance  for  the  success  of  her  father  and  Muktaphala- ketu in  this  war  between  devas  and  asuras." Padmavati  recognised  Muktaphalaketu  from  the  words of  his  followers.  But  the  latter  had  to  go  back  to  Deva- loka under  instructions  from  Indra.  The  Devasura  war  be- came fierce.  By  the  valour  and  skill  of  Muktaphalaketu many  of  the  asuras  were  killed.  The  war  was  won. Muktaphalaketu  was  given  a  grand  reception  at  devaloka MUKULA 509 MUNNU  (THREE) and  was  then  sent  back.  Muktaphalaketu  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  Padmavatl. A  sorrow-stricken  Padmavatl  sent  her  female  companion Manoharika  to  the  country  of  Vidyadharas  to  enquire about  Muktaphalaketu.  What  she  saw  there  was  a  sad Muktaphalaketu  pining  to  see  Padmavatl.  Both  now understood  each  other  and  Manoharika  returned  with presents  for  Padmavatl  from  Muktaphalaketu. At  that  time  Muktaphalaketu  went  to  see  a  Maharsi named  Tapodhana.  Disregarding  the  objections  of the  disciple  Drdhavrata  who  stood  guard  outside  the asrama  Muktaphalaketu  entered  the  asrama  with  his friend.  Drdhavrata  followed  them.  When  they  entered the  asrama  they  found  the  asrama  empty  and  at  once Drdhavrata  cursed  them  both  to  be  born  on  earth  as men.  Padmavatl  fainted  when  she  heard  the  news. When  she  regained  her  consciousness  she  started practising  austerities  sitting  in  a  temple  devoted  to Gauri,  wife  of  Siva.  She  meditated  on  her  husband Muktaphalaketu  in  his  life  on  earth  and  performed penance  to  propitate  Siva.  By  the  grace  of  Siva Muktaphalaketu  got  his  original  life  and  he  married Padmavatl  and  led  a  happy  married  life.  (Taranga  2, Padmavatilambaka,  Kathasaritsagara. ) MUKULA.  A  King  of  the  dynasty  of  Puru.  Mukula, Srnjaya,  Brhadisu,  Yavlnara  and  Krmila  were  the  sons of  King  Bahyaiva.  All  these  five  are  known  as  Pancalas. Of  these  the  family  of  Mukula  comprised  of  Maukulyas. Mukula  got  a  son  named  Pancasva.  (Chapter  201, Agni  Purana.) MUKUTA.     A  Ksatriya  family.  It   was   in    this    family that  the  wicked  King  Vigahana  was    born.    (Sloka  16, Chapter  74,  Udyoga  Parva) . MUKUTA.     A  follower    of    Subrahmanya.     ( Sloka  23, Chapter  46.  Salya  Parva). MULAKA,  A  son  of  Kumbhakarna.  Mulaka  was  born on  Miila  day  and  Kumbhakarna  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  Mulaka  grew  up  he  became  a mighty  demon  who  always  tormented  people.  He  was killed  by  Sita  with  the  help  of  Sri  Rama.  (Ananda Ramayana,  Rajyakanda) . MUMUCU.  A  sage  who  lived  in  Daksinabharata. (Chapter  165,  Verse  39,  Anusasana  Parva). MUiypA  I.  A  warrior  of  the  country  of  Munda.  In the  great  battle  the  Mundas  were  present  in  the Kaurava's  army.  (Sloka  9,  Chapter  56,  Bhlsma  Parva). MUNDA  II.    An  asura.     ( See  under  Candamundas. MUiVpAKA.  A  forest.  During  his  exile  Sri  Rama  enter- ed this  great  forest  of  Mundaka  and  paid  homage  to  the sage  Agastya.  ( Aranya  Kanda,  Kamba  Ramayana) . MUlVDAVEDAivIGA.  A  serpent  born  of  the  family  of Dhrtarastra.  This  serpent  was  burnt  to  death  at  the Sarpasatra  of  Janamejaya.  (Sloka  17,  Chapter  57, Adi  Parva) . MUNDI.  A  female  follower  of  Subrahmanya.  (Sloka 17,  Chapter  4h,  Salya  Parva). MUNI  I.  The  mother  of  the  Yaksas.  It  is  stated  that KaSyapaprajapati  begot  of  his  wife  Muni,  the  Yaksas. (Chapter  19,  Agni  Purana).  The  Gandharvas  also were  born  of  Muni.  She  gave  birth  to  sixteen Gandharvas   of    which  the  first  was  named  Bhimasena. (Sloka  42,  Chapter  65,  Adi  Parva) . MUNI  II.  Son  of  a  Vasu  named  Ahar  (i.e.  Ahah) (Sloka  23,  Chapter  66,  Adi  Parva). MUNI  III.  Son  of  Kuru  of  the  Puru  line  of  kings. Kuru  begot  of  his  wife  VahinI  five  sons  named  A$va- van,  Abhisyanta,  Caitraratha,  Janamejaya  and  Muni. (Sloka  50,' Chapter  94,  Adi  Parva) . MUNI  IV.  One  of  the  seven  sons  of  a  King  named Dyutiman.  ( Markandeya  Purana  5.  24). MUNIDESA.  A  country  in  the  island  of  Kraunca. (Sloka  22,  Chapter  12,  Bhlsma  Parva). MUNIVIRYA.  One  of  the  eternal  VisveDevas. (Sloka  31,  Chapter  91,  Anusasana  Parva). MUlsIJA  An  ancient  sage  of  Bharata.  This  sage  respect- ed Yudhisfhira  very  much.  (Sloka  23,  Chapter  26, Vana  Parva) . MUNJAKESA.  A  Ksatriya  King  of  ancient  Bharata. He  was  the  re-birth  of  an  asura  called  Nicandra. (Sloka  21,  Chapter  67,  Adi  Parva).  The  Pandavas  had sent  an  invitation  to  this  King  to  participate  in  the great  battle.  (Sloka  14,  Chapter  4,  Udyoga  Parva). MUNJAKETU.  A  Ksatriya  King  of  ancient  Bharata. He  was  a  member  of  the  court  of  Yudhisthira.  (Sloka 21,  Chapter  4,  Sabha  Parva). MUNJAPRSTHA.  A  place  on  a  mount  in  the Himalayas.  Rudra  once  practised  penance  sitting  on this  mount.  (Sloka  4,  Chapter  122,  Sand  Parva) . MUNJAVAN.  A  mountain.  This  is  in  the  range  of the  Himalayas.  Paramasiva  performs  his  frequent penances  at  this  place.  Siva  freely  rambles  for pleasure  with  his  army  of  goblins  in  the  caves  and shades  of  trees  in  this  place.  Everyday  the  Sadhyas, Rudras,  Visvadevatas,  Vasus,  Yama,  Varuna,  Bhutas, devils,  Nasatyas,  Asvins,  Gandharvas,  celestial maidens,  Yaksas,  Devarsis,  Adityas,  Maruts,  and Yatudhanas  come  to  this  mountain  to  worship  Siva. 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 Asvamedha  Parva,  Chapter  8) . MUNJAVATA  1.  A  holy  place  of  pilgrimage  devoted to  Siva  in  the  neighbourhood  of  Kuruksetra.  If  one resides  here  for  one  night  one  will  get  the  position  of Ganapati.  (Sloka  22,  Chapter  83,  Vana  Parva). MUNJAVATA  II.  A  holy  place  of  pilgrimage  devoted to  Siva  on  the  banks  of  the  river  Gahga.  If  a  man goes  to  this  place  and  does  circumambulation  of  the idol  there  singing  songs  in  praise  of  Siva  he  would  get the  position  of  Ganapati  and  if  he  bathes  in  the  Ganga river  also,  he  would  be  absolved  of  all  sins.  ( Sloka  67, Chapter  85,  Vana  Parva). MUNJAVATA.  A  place  on  the  Himalayas.  Once Parasurama  went  to  this  place  and  calling  the  sages there  instructed  them  to  keep  their  tufts  knotted  to- gether. (Sloka  3,  Chapter  112,  Sand  Parva). MUNNLJ  (THREE).  The  importance  of  the  number three  is  indicated  below  : 1 )  Agnitraya     ( Three    agnis) .     The     three      agnis     are Daksina,  Garhapatya    and    Ahavaniya.    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 MUNNU  (THREE) 510 MUNNU  (THREE) three  classes  of  people  who  are  considered  to  have  a very  low  position  in  society  are  the  wifeless,  sonless  and servant  less  ones. 3)  Abhijdtavihitatraya.     (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)  Abhmayalraya.      (Three   kinds    of  acts).    The    three kinds  of  acts  are  the   Hastabhinaya     (actions   with    the hand),    Angyabhinaya     (actions   with    gestures)     and Rasabhinaya  (actions  with  expressions  of  sentiment). 5 )  Avasthdtraya.     Man  lives  always  in    any    one   of  the following  states  :  Wakefulness,  Dreaming  and  Sleep. 6)'  Avasthdbhedalraya.  The  three  different  forms  in which  matter  exists  are  as  Ghana,  (solid)  Drava( liquid) and  Vataka  ( gas ) . 7)  Asanatraya.     Three  kinds  of  important    postures  are Virasana,  Padmasana.  and  Svastikasana. 8)  Itivrttatraya.     The  three  kinds    of  plots    in    a   story are  Prakhyata,  Utpadya  and  Misra. 9)  Riiatraya.      The  three   different     kinds     of  debts  of man  are  Deva-rna  (debts    to  gods),  Pitr-rna    (debts  to the  Manes)  and  Rsi-rna  (debts  to  rsis). 10)  Efandtraya.    Esana  means   desire.    The  three   kinds of  esanas  are   Putraisana  (desire   for  children),  Vittai- sana  (desire  for    wealth)    and    Daraisana     (desire    for wife). 1 1 )  Jiaranatraya.     The  three  instruments    of  action    are mind,  speech  and  body. 12)  Karmatraya.     The  three  actions  are  Srsti  (creation), Sthiti  (maintenance)  and  Sariihara( destruction).  Yaga, Vedapadiana  and  Dharma  also  form  one  Karmatraya. 13)  Karmakaranatraya.     The    three   kinds   of  causes    of action  are  knowledge,  what  is   to  be  known    and    what has  already  been  known  (Jnana,  Jneya  and  Jnata). 14)  Kdlatraya.     Past,  present  and    future    are  the  three divisions  of  time. 15)  Kdvyatraya.     Gadya  (prose),    Padya     (verse)    and Misra  (combination    of   gadya    and    padya)     are    the three  different  constituents  of  literature. 16)  Kdvyagunatraya.     The  three  chief  qualities  of  poetic compositions  are  Prasada(  clearness  of  style),  Madhurya (sweetness  of  style)  and  Ojas  (force  of  expression). 17)  Kdvyopadltitraya.     The     three   main     attributes    of poetic  compositions  are   Vastu     (plot),    Riti  (diction) and  Rasa  (sentiment). 18)  Gandharvadharmatraya.     The   three    duties    assigned to    a  Gandharva    are    Pujyaseva    (serving     venerable people  worthy    of   worship),    Nrtyagltavadyaparijiiana (study  of  dance,  music   and    instrumental    music)    and remaining  devoted  to  SarasvatI  (goddess  of  learning). 19)  Gunatraya.     The  three  distinguishing    properties    of nature    (gunas)    belonging   to  all     created   beings   are Sattvaguna,  Rajoguna  and  Tamoguna    The  three    good qualities  (gunas)   of  Man  are  Satya    (truth),  Sadacara (good  conduct)  and  Lajja  (modesty).  The  three  results or  benefits   (gunas)  to  which   man   aspires   are    Dhana (wealth),  Kirti(fame)  and  Svarga  (heaven). 20)  Gurulraya.     The  three    gurus   are    Mata  (mother) Pita  (father)  and  Acarya    (preceptor).  Guru,  Parama- guru  and  Paramesthiguru  are  also  three  gurus. 21)  Tapatrayas      The    three    kinds    of  miseries  ( which human  beings  have  to  surfer  in  this    world  are  Adhyat- mika  (of  the  body  and  mind),  Adhibhautika    (inflicted by  animals )  and    Adhidaivika    (by    fate\    The    other three  tapas  (agonies)  are  Anaksarajnasambhasana ( conversing  with  illiterate  persons),  Dusprabhusevana (serving  arrogant  masters)  and  Lambapayodharalin- gana  (embracing  women  with  hanging  breasts). 22)  Tauryatrika.     The    three      constituents      of    triple symphony  arc  Dance,  Music  and  Instrumental  music. 23)  Jdtitraya.     The  three   distinguishing    types     of  all created    beings       are      Uttama       (best),      Madhyama (mediocre)  and  Adhama  (worst). 24)  Dofatraya.     The  disorders  of  the  three    humours    of the  body   are  Viita    (wind),    Pitta     (Bile)    and   Kapha (phlegm).  Avyapti,    Ativyapti     and     Asambhava    are also  three  dosas  (fallacies). 25)  Triputikds.    Jnata    (knower),  Jnana    (knowledge) and  Jneya  ( the  object   of  knowledge )      are    the    three putikas.  Subject,  predicate  and    object    are    also    three putikas. 26)  Tripuras.     The  three  demons   who    always    formed a  group  are  Tarakaksa,  Kamalaksa  and  Vidyunmali. 27)  Tribhuvana.     Svarga  (heaven),  Bhumi,  (earth)  and Patala  (Netherworld)  are  the  three  bhuvanas.  (worlds). 28)  Trimadhura.     The  three   sweet    things    are    honey, sugar  and  Kadali  (plantain  fruit). 29)  Trimiirtis.  The  three  Murtis  (deities)  are  Brahma, Visnu  and  Mahesvara. 30)  Trilit'iga.     The  three  lingas  (genders)  are  Pullinga (masculine),    Strilinga       (feminine)    and    Napumsaka (neuter). ?1 )  Triloka.  The  three  worlds  are  Manusyaloka (world  of  men),  Pitrloka  (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   Kama    (desire),  (b)  Vrddhi    (increase) Sthana    (same   position)    and   Ksaya    (decrease),  (c) Sattva,  Rajas  and  Tamas. 33)  Pralayatraya,     The    three     pralayas      (floods)    are Naimittika  (floods  due  to  rains  in  and    out   of  season) Prakrtapralaya     (floods    arising   out  of  saihvarttagni) and  Atyantikapralaya  (floods  due  to  heavy  rains) . 34)  Trividhayajnas.     Yajnas     are       of     three      kinds. Karmayajna,     Upasanayajna    and    Jnanayajna.  There are   six  divisions    in  Karmayajna  namely,  Nityakarma, Naimittikakarma,      Kamyakarma,     Adhyatmikakarma, Adhidaivikakarma       and       Adhibhautikakarma.       For Upasanayajna   there    are   nine   divisions  namely,  Nir- gunopasana,      '  Sagunopasana,          Bhutapretopasana, Mantrayogavidhi,     Astangayogavidhi,   Layayogavidhi, Rajayogavidhi,     Avataropasana     and   Maharsidevopa- sana.  Jnanayajna     has     got     three     divisions  namely, Manana,  Nididhyasana  and  Sravana. 35)  Triirtti.     Vaidarbhi,  Pancall    and   Gaudl    are   the three  Kavyavrttis. 36)  Trlveda.     The  three  Vedas  are  Rgveda,    Yajurveda and  Samaveda. 37)  TrUakti.     The  three  kinds  of  powers  are,  power    of wealth  and  position,   power    of  endeavour  and    power of  good  counsel  ( Prabhusakti,  Utsaha:'akti  and  Mantra- sakti). 38)  TriJariras.     The  three  bodies   or   physical  adjuncts of  a  soul  are  Sthula,  Siiksma  and  Karana  and  the  three bodies  of  Paramatman  are  Is  a.  Sutra  and  Virat. 39)  Trisindhyds.     Prabhata    (morning),     Madhyahna (midday)    and     Sayahna     (evening)      are      the    three Sandhyas  (union  of  two  divisions  of  time) . MURAI 511 MURA  II 40)  Dusanatraya.     Vata,     Pitta     and    Kapha    are    the three  dusanas  (disorder  of  the  humours  in  a  body) . 41)  Naditraya.     The  three  nadis  of  the    body    are    Ida, Pirigala  and  Susumna. 42)  Purufal raja.     The  three  classes  of  men    are  Uttama (best),  Madhyama (mediocre)  and  Adhama  (lowest). 43)  I'ramdnatraya.     The  three  kinds  of  means    ot"    valid knowledge  are  Pratyaksa  (what  can  be  seen) ,  Anumana (what  can  be  logically  inferred)     and   Agama     (Verbal testimony. ) 44)  Brahmalaksanatraya.     Suddha,  Siva    and    Santa    arc the  three   Brahmalaksanas. 45)  Munitraya.    The  celebrated  trio  of  sages  are  Panini, Patanjali  and  Katyayana. 46)  Togatraya.     The  three  kinds  of  yogas  are  :     Jfiana- yoga,  Bhaktiyoga  and  Karmayoga. 47)  Rititraya.     The  three  ritis   are   Vaidarbhi,    Pancali and  Gaudl. 48)  Rupakatraya.     Natya,   Nrtya    and      Nrtta    are  the three  rupakas. 49)  Vaisyavrttitraya.     The  three  duties  of  a   Vaisya   are Krs  (agriculture),  Pasupiilana  (Breeding  of  cattle)  and Vanij  ya  ( trade) . 50)  Saranatraya.     Buddha,    Dharma     and    Sarigha    are the  three  Saranas. 51)  Siddhitraya.     The    following   groups   of  three    are considered    to     be     Siddhitrayas.     (a)     Karmasiddhi, Yogasiddhi     and     Jnanasiddhi.     (b)       Aisvaryasiddhi, Jnanasiddhi  and    Vairagyasiddhi.    (c)    Sraddha,    Vitta and  Bhagya.  (d)  Mani,  Mantra  and  Ausadha.     (Siddhi means  attainment,  accomplishment). 52 )  Svaratraya.     The  different  kinds  of  vowel  are    three in  number  namely  Hrasva    (short),  Dirgha    (long)  and Pluta  (prolated).  Udatta,    Anudatta    and    Svarita   are also  three  different  kinds  of  accent,  i.e.  the  acute   grave and  circumflex  ed). MURA  I.     A  ferocious  asura. 1 )  Birth  and  acquisition  of  boons.     Mura    was    the    asura born   to    Kasyapaprajapati  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   Brahma     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."    Brahma the  father   of  the    universe   granted     him      the    boon. (Chapter  60,  Vamana  Purana). 2 )  Family  life.     Mura       became     the     guard     of    the boundaries  of  Pragjyotisa,  the  capital  city    of   Naraka- sura.  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   Pragjyotisa   with    six  thousand  ropes and  arrested  the  approach  of  the  enemies.  These    ropes were  known  in  Puranas  as  the  Mauravapasas.  (Chapter 38,  Daksinatya  Patha,  Sabha  Parva). 3)  Digvijaya.     (Conquest    of  the  quarters).  Mura  who became  arrogant  by  the  power  of  the  boons  he  possessed went    to    Mahameru    and    challenged    the   Yaksas  and Gandharvas  to  a  fight.  But  none  dared  to  fight  with  him. Then    he   went  to  Amaravati     and    challenged    Indra. Indra  also  did  not  accept  the  challenge.  Then  he  entered Amaravat!    with  a  raised    hand.    Nobody    stopped  him. Going   to    the  palace   of  Indra  he   said  "Oh,  thousand- eyed  deva,  fight  with  me  or  leave  this  place".  On  hear- ing it  Indra  left  his  place  and  came  to  earth.  Then  Mura took  possession  of  Airavata  and  Vajra.  He  lived  in devaloka  with  Maya,  Tara  and  other  danavas  enjoying the  luxuries  there.  Along  with  his  wife,  son  and  other devas  Devendra  established  himself  on  the  southern  bank of  Kalindi  river. Then  one  day  Murasura  came  to  the  earth  on  the  Aira- vata and  landed  at  a  place  on  the  banks  of  the  river Sarayu  where  Raghu  a  king  of  the  solar  dynasty  was conducting  a  yaga.  Murasura  went  to  Raghu  and  said "Come  on,  fight  with  me  or  you  should  stop  this  yaga. You  should  not  worship  the  devas."  Then  the  great  and brilliant  Maitravaruni  sage,  Vasistha  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  de- feated all  the  world." On  hearing  the  words  of  Vasistha,  Mura  started  to  fight Dharmaraja.  Yama  on  hearing  that  Mura  was  coming to  fight  him  went  to  Mahavisnu  on  his  buffalo  as  he  knew he  could  kill  him.  Mahavisnu  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  what- ever Mura  ordered  him  and  then  Mura  said  "You  should stop  killing  people  or  I  will  chop  your  head  off." Dharmaraja  replied  "Mura,  if  you  had  been  the  person who  had  appointed  me  for  this  job  I  would  have  will- ingly 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  Visnu holding  a  Cakra  and  a  Gada  in  his  hands  living  in  Sveta- dvipa.  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  Visnu,  the  omni- present protector  of  the  universe  is  residing."  Mura  said "Well,  I  am  going  to  him.  But  you  should  in  the  mean- time 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  Mahavisnu.  It  was  at  this  time  that Sri  Krsna  the  incarnation  of  Mahavisnu  attacked  the capital  city  of  Narakasura,  Pragjyotisa.  Mura  went  to the  help  of  Narakasura.  The  boundary  of  the  city  was well-fenced  with  ropes  but  Krsna  cut  them  all  and  re- moved the  barrier.  In  the  fight  that  ensued  both Narakasura  and  Mura  were  killed  by  the  celebrated weapon  Sudarsana  of  Krsna.  From  then  Krsna got  the  name  of  Muramathana.  (10th  Skandha, Bhagavata). MURA  II.  Son  of  Talajaiigha,  an  asura  born  of  a  part of  Brahma.  The  capital  of  this  valorous  Murasura  was in  the  city  of  Candravatl. Murasura  who  possessed  the  brilliance  of  Brahma  was  a nightmare  to  the  devas.  Once  Murasura  fought  against Visnu  and  in  the  fierce  fight  that  took  place  Visnu  was defeated  and  he  ran  away  from  the  battlefield  and started  sleeping  in  a  cave  named  Sirhhavati  in  the  neigh- bourhood of  Badarikas'rama.  Mura  went  there  too.  Then Mahavisnu  created  a  Devi  through  his  Yogamaya  and made  her  kill  Mura. MURA  III 512 NACIKETAS Pleased  at  the  slaughter  of  Mura,  Visnu  blessed  her  and said  "From  today  onwards  you  will  be  known  as  'Eka- dasT.  You  will  be  capable  of  wiping  off  all  sins  on earth."  ( Padmapurana,  Uttarakhanda  36.  50-80). MURA  III.  (MURU).  A  Yadava  King.  He  was  one of  the  neighbours  of  Jarasandha.  The  daughter  of  this Yadava  king  called  Kamakatarikata  was  married  to Gha(otkaca.  ( 13.  13.  Sabha  Parvaand  Skanda  Purana). MURA  IV  (MURU) .  A  country  of  ancient  Bharata.  A King  called  Bhagadatta  was  the  King  of  this  country. (Sloka  14,  Chapter  14,  Sabha  Parva). MURARI.  ASanskiit  dramatist  who  lived  in  the  8th century  A.D.  in  India.  His  father  was  Bhattasrivarddha- mana.  Murari  is  the  author  of  the  drama  'Anargha- raghava'.  This  drama  has  eight  acts.  Murari  has  men- tioned in  his  works  about  Anangaharsa  who  lived  in 700  A.D.  and  Ratnakara  who  lived  in  750  A.D.  It  is therefore,  surmised  that  Murari  must  have  lived  during the  latter  part  of  the  8th  century.  In  the  writing  of dramas  Murari  has  excelled  the  Mahavlracarita  of Bhavabhuti  and  his  verses  indicate  he  had  the  style  of Magha. MURMURA.  A  river.  Agni  originated  from  this  river. (Sloka  25,  Chapter  222,  Vana  Parva) . MURTI.  One  of  the  thirteen  daughters  of  Daksapraja- pati.  This  girl  was  married  to  Dharma.  Nara  and  Nara- yana  are  the  sons  born  to  Murti  of  Dharma.  (4th Skandha,  Bhagavata). MUSAKA.  An  ancient  place  of  habitation  in  Bharata. (S'loka  56,  Chapter  9,  Bhisma  Parva) . MCSAKADA  (MUSIKADA).  A  serpent  born  to KaSyapaprajapati  of  his  wife  Kadru.  This  serpent  sits in  the  court  of  Varuna  and  worships  him.  Once  Narada introduced  this  naga  to  Matali.  (Sloka  10,  Chapter  9, Sabha  Parva  and  Sloka  14,  Chapter  103,  Udyoga Parva). MUSALA.  A  Brahmavadi  son  of  Vilvamitra.  (Sloka  53, Chapter  4,  AnuSasana  Parva). MUSIKA.  An  ancient  merchant.  In  the  Kathapitha- lambaka  of  Kathasaritsagara  a  story  is  told  to  demon- strate 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  Visakhila.  He  was  then  ad- monishing 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.  Vis"akhila  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  Musika (rat)  he  got  the  nick-name  Musika. MUSIKASTRI.     See  under  Pancatantra. MUSTIKA.  An  asura  who  was  a  servant  of  Karhsa.  This asura  was  killed  by  Balabhadra  (See  under  Krsna) . N NA.  In  Agni  Purana,  Chapter  348,  the  meaning  of  this syllable  is  given  as  'vrnda'  (collection)  and  'Buddha' NABHAGA.  A  brother  of  Iksvaku,  who  had  ten  brothers named  Nabhaga,  Saryati,  Dista,  Dhrsta,  Narisyanta, Nabhaga,  Prsadhra,  Kavi,  Karusa  and  Vasuman. (Bhagavata,  Skandha  8) . NABHAGA.  A  brother  of  Iksvaku.  The  famous  Ambarlsa was  Nabhaga'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  Nabhaga  gifted  away  the  whole land  to  Brahmins.  Since  she  could  not  leave  Nabhaga, Bhumidevi  herself  assumed  physical  form  and  went  to him  on  the  occasion.  This  emperor  never  consumed meat.  He  lives  in  Brahmaloka  according  to  Chapter 115,  Anus'asana  Parva.  (Santi  Parva,  Chapter  96, Verse  124). NABHAGARISTA.  A  son  of  Vaivasvata  Manu.  (Adi Parva,  Chapter  75,  Verse  17). NABHAKANANA.  An  ancient  country  in  South  India. (M.B.  Bhisma  Parva,  Chapter  9,  Stanza  59). NABHASVAN.  A  son  of  Narakasura.  Tamra,  Antariksa, Sravana,  Vasu,  Vibhavasu,  Nabhasvan  and  Aruna were  the  seven  prominent  sons  of  Narakasura.  (Bhaga- vata, Skandha  10). NABHODA.  An  eternal  Visvadeva.  (A  class  of  gods concerned  in  the  Sraddha  offerings  to  the  Manes) . (M.B.  Anusasana  Parva,  Chapter  91,  Stanza  34). NACIKA.  One  of  the  Brahmavadin  sons  of  Visvamitra (Anusasana  Parva,  Chapter  4,  Verse  58). NACIKETA  (NACIKETA).  A  sage  of  olden  days.  Son of  Uddalaki,  he  lived  for  a  long  time  in  the  asrama serving  his  father,  who  devoted  his  time  to  performing yajnas.  Naciketa,  who  was  once  sent  into  the  forest  for flowers  etc.  did  not  find  them  anywhere  there,  and  he returned  to  the  asrama  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  Kathopanisad. After  studying  the  advice  he  returned  to  his  father,  who was  pleased  to  find  him  a  great  scholar.  (Anusasana Parva,  Chapter  71  ). NACIKETAS.  A  famous  hermit.  Kathopanisad  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  Vajasravas. 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 NAClNA 513 NADIJA5IGHA 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  Yaina  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  pro- mised 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.  (Kathopanisad). NAClNA.  An  ancient  region  of  the  country  mentioned in  Chapter  38,  Sabha  Parva. NADA.     See  under  Pattu. NADAGIRI.  An  intelligent  elephant  with  discriminative power.  Mention  is  made  about  this  elephant  on  several occasions  in  Kathasaritsagara. NApICAKRA.  The  ten  nadis  where  the  yogi  in  medita- tion retains  the  five  pranas  form  the  nadicakra. At  the  bottom  of  the  nabhi  (nabhikanda)  innumerable nadis  or  nerves  originate  or  sprout  up.  72,000  such nadis  exist  at  the  centre  of  the  nabhi  (navel) .  The  whole body  is  filled  with  these  nadis  spread  out  in  parallel  and horizontal  positions,  and  they  exist  in  the  form  of circles  entwined  with  one  another.  Ten  nadis  are  promi- nent amongst  them,  i.  e.  Ida,  Pingala,  Susumna, Gandhari,  Hastijihva,  Prtha,  Yasa,  Alambusa,  Kuha and  Sankhinl.  Any  defect  or  harm  caused  to  any  one of  these  ten  nadis  may  lead  even  to  death. There  are  ten  Vayus  (winds)  in  the  body.  The  five  Pranas called  Prana,  Apana,  Samana,  Udana  and  Vyana,  and the  five  Vayus  called  Naga,  Kurma,  Krkala,  Devadatta and  Dhananjaya  together  constitute  the  ten  Vayus. Prana  is  the  most  important  Vayu.  This  vayu  does  the emptying  as  well  as  the  refilling  of  the  other  nine  vayus and  thus  sustains  life.  The  pra.nava.yu  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  Pranavayu  as  it  moves or  travels  with  life. Apana  leads  vayu  downwards.  It  is  Apana  which  directs man's  food  downwards.  Also  it  keeps  in  its  fold  urine and  semen.  This  vayu  is  called  Apana  as  its  function  is adhonayana  (leading  downwards)  as  mentioned  above. Samanavayu  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  vata. Udana  causes  the  shivering  of  lips,  flushing  of  face  and eyes  and  excitement  of  joints  etc.  Vyana  causes  the limbs  to  be  closed  and  stretched,  and  it  excites  diseases. Naga  exists  in  nausea,  Kurma  in  the  bulging  of  the  eyes Krkala  in  food,  Devadatta  in  yawning  and  Dhananjaya in  sound.  Dhananjaya  does  not  quit  the  body  even  after death. Life,  Prana,  travels  through  the  nadicakra  depending  on ten  different  courses,  i.e.  Sankranti,  Visuva,  Ahar, Ratri,  the  two  ayanas  (Daksina  and  Uttara),  Adhivasa Rna,  Unaratra  and  Dhana.  Unaratra  means  hiccough, Rna  cough,  Dhana  breathing  and  Adhivasa  yawning. Of  the  two  ayanas,  Uttara  and  Daksina,  the  former  is the  course  towards  the  left  and  the  latter  towards  the right  and  Visuva  is  the  centre  between  the  two. Sankranti  is  the  change  of  position  of  Visuva.  On  he left  side  of  the  human  body  is  the  nadl  called  Ida,  on the  right  side  Pingala  and  between  the  two  Susumna. The  prana  above  these  three  nadis  is  Ahar  i.e.  day  and that  below  is  Apana,  i.e.  night.  Thus  every  vayu  assumes ten  different  forms. There  are  various  kinds  of  pranayama  (control  of breaths).  Pranayama  practised  with  the  prana  contained in  the  centre  of  the  body  is  called  Candragrahana; that  which  supersedes  physical  principles  is  called Suryagrahana.  To  fill  the  stomach  with  as  much  of  vayu as  is  desired  is  Purakapra.naya.ma.  To  remain  like  a  full pot,  all  breathing  stopped,  (Pot  completely  filled) having  closed  all  the  openings — 'doors' — of  the  body  i.« Kumbhaka.  The  yogi  practising  Kumbhaka  should direct  the  vayu  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  Siva  resident  in  one's own  body  awakes  within.  Siva,  the  King  of  yogins, chants  the  man tra(japa)  2 1,6000  times  within  the  course of  one  day  and  one  night.  The  soul  chants  the  mantra — Gayatri — of  which  Brahma,  Visnu  and  Siva  are  the  pre- siding deities,  and  that  is  called  Ajapa.  He  who  chants Ajapa  will  have  no  future  births.  Pranayama  should  be followed  by  Kundalimyoga,  Kundalinl  meaning  primor- dial 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 Kundalini.  He  should  also  realise  that  the  soul  within the  body  possesses  form  while  pure  soul  is  formless.  He should  address  this  soul  as  'Harhsa  Hariisa'.  Harhsa means  Siva.  Siva  exists  and  functions  inside  and  outside the  body  just  as  oil  is  in  the  gingeily  seed  and  fragrance in  flower.  Soul  possessing  form  is  of  five  kinds.  Accord- ingly Brahma's  seat  is  the  heart,  Visnu's  the  neck, Rudra's,  the  centre  of  the  throat;  Mahesvara's  the forehead;  and  Siva's,  the  tip  of  the  prana.  Soul  without form  is  just  contrary  to  the  above.  Its  place  is  where the  prana  ends.  By  pranayama  the  formless  soul  may be  experienced.  (Agni  Purana,  Chapter  214). NADlJA.  An  ancient  King.  In  Mahabharata,  Udyoga Parva,  Chapter  4,  Stanza  15,  it  is  mentioned  that  the Pandavas  had  sent  an  invitation  to  this  King  to  take part  in  the  Bharata  battle. NADlJAivIGHA  I.  A  famous  stork.  It  lives  in  the  pond called  Indradyumna  as  an  eternal  being,  without  death. (See  under  Indradyumna). NADlJAisIGHA  II.  A  kite,  who  was  a  son  of  Kasyapa. A  friend  of  Brahma,  it  was  known  as  Rajadharma  as  well. Nadijangha  was  once  killed  for  food  by  an  ungrateful brahmin.  (For  details  see  under  Gautama  V). NADVALA 514 NAGASATA NADVALA.  (a)  The  wife  of  Manu,  the  son  of Caksusa  Manu.  Ten  sons  named  0ru,  Puru,  Satadyu- mna,  Tapasvi,  Satyavak,  Kavi,  Agnistu,  Atiratra, Sudyumna  and  Atimanyu  were  born  to  Manu  by Nadvala.  (Agni  Purana,  Chapter  18). (b)  The  daughter  of  Prajapati  Vairaja.  Manu  married this  woman.  Kuru,  Puru,  Satadyumna,  Tapasvi, Satyavan,  Suci,  Agnistoma,  Atiratra,  Sudyumna  and Abhimanyu  were  the  ten  sons  born  to  Nadvala  from Manu.  (Vismi  Purana,  Ams  a  1,  Chapter  13). NAGA  I.     An  asura  (demon).    (See  under  Nagastra). NAGA  II.  A  class  of  serpents.  It  is  stated  in  Valmlki Ramayana,  Aranya  Kanda,  Sarga  14,  that  of  the  ten daughters  of  Kasyapa,  from  Surasa,  the  nagas  and from  Kadru,  the  Uragas  (both  are  serpents)  came  into the  world. NAGADATTA.  One  of  the  hundred  sons  of  Dhrtarastra. This  Nagadatta  was  killed  by  Bhlmasena.  (Maha- bharata,  Drona  Parva,  Chapter  157,  Stanza  197). NAGADHANVATlRTHA.  An  ancient  holy  place  of bath,  situated  in  the  basin  of  the  river  Sarasvati. Vasuki  stays  here.  It  was  at  this  holy  place  that  Vasuki was  anointed  as  the  King  of  the  Nagas.  (M.B.  Salya Parva,  Chapter  37,  Stanza  3). NAGADVlPA.  A  region  inside  the  island  Sudarsana. This  region  has  the  shape  of  the  ear  of  the  hare  in  the Moon.  (M.B.  Bhisma  Parva,  Chapter  6,  Stanza  55). NAGALOKA.  The  world  of  the  Nagas  or  Patala.  Vasuki is  its  chief.  (Adi  Parva,  Chapter  127,  Verse  60).  There is  a  pond  in  Nagaloka  and  a  drink  of  its  water  bestows the  strength  of  a  thousand  elephants.  (Adi  Parva, Chapter  127,  Verse  68).  Patala  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  Patala.  Its  outer doors  are  hundred  yojanas  in  length  and  five  in  width. (Asvamedha  Parva,  Chapter  58,  Verse  37). NAGAPURA.  A  place  situated  on  the  basin  of  the river  Gomati  in  Naimisaranya.  It  is  mentioned  in Mahabharata,  Santi  Parva,  Chapter  355,  Stanza  3, that  in  this  place,  a  Naga  named  Padmanabha  lived. NAGARA.  In  ancient  days  there  were  rules  and  prin- ciples 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.1  The  planning  of  the  city  should  be  commenced after  worshipping  the  deity  of  Vastu.  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  Varuna,  the North  gate  in  the  place  of  Soma  (Moon)  and  the  East fort  gate  in  the  place  of  Suryapada  (the  position  of  the Sun) .  The  hattas  (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  corner2  (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 1  A  yojana  is  approximately  twelve  Kilometres. 2  To  know  the  corners  see  under  Astadikpalakas, actors,  those  who  extract  oil,  fishermen  etc.  should  be in  the  corner  of  Nirrti  (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  Vayu corner  i  .e  North  West.  The  houses  of  Brahmins,  hermits, sages,  saints,  and  such  others  should  be  on  the  north side.  In  the  Is  ana  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  Nirrti  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  Ksatri- yas  should  have  their  houses  on  the  eastern  side, Vaisyas  on  the  south  and  Sudras  on  the  west  of  the city.  Vaisyas  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  Vaisravana and  Sri  Bhagavati  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,  Visnu 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  Laksmi,  in the  Agni  corner,  the  kitchen  on  the  south,  bedrooms in  the  Nirrti  corner  the  weapon-house,  on  the  west the  dining  hall,  in  the  Vayu  corner,  the  granary,  on the  north,  the  treasury,  and  the  place  of  worship  in the  Is  ana  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  twenty- eight  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  Purana, Chapter  105). NAGARJUNA.     Minister  of  King  Cirayus.     (For   details see  under  Cirayus) NAGARI.     One  of  the   prominent    children    of  Garuda. (Udyoga  Parva,  Chapter  101,  Verse  9) . NAGA§ATA.     The   mountain    where     Pandu    did    tapas NAGASRl 515 NAHUSA  I along  with  Kunti,  Madri  and  others.  (Adi  Parva, Chapter  118,  Verse  47). NAGASRl.  Wife  of  King  Dharmadatta  of  Kosala. Taradatta  was  their  daughter.  (See  under  Dharma- datta ) . NAGASTRA.  A  destructive  weapon  (arrow).  The following  story  about  the  astra  is  told  in  the  Yuddha Kanda  of  Kamba  Ramayana. In  olden  times  there  was  a  very  powerful  and  mean asura  called  Naga.  Brahma  resorted  to  virulent  black magic  to  kill  Naga,  and  from  the  fire-pit  arose  a  terri- ble goblin  called  Nagapasa.  It  was  deputed  to  kill Naga  and  the  Trimurtis  followed  it.  Nagapasa  went to  the  city  of  Nagasura  called  Viramahendra,  ascended its  tower  and  made  a  terrible  noise  the  echo  of  which caused  abortion  in  all  the  pregnant  naga  women.  Many children  fainted  and  many  died.  Nagasura  deputed  his army  chieftain  Virasena  with  an  army  to  kill  the  naga goblin.  At  the  sight  of  the  army  the  goblin  raised another  terrible  cry,  which  blew  off  Virasena  and  his army,  reducing  them  to  powder.  Then  Nagasura'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,  Nagasura  attack- ed the  goblin  with  an  army  of  crores  of  soldiers.  But, within  seconds  the  goblin  devoured  the  mighty  army. At  last  Nagapasa  and  Nagasura  engaged  themselves  in a  duel  which  lasted  for  years.  Ultimately  the  goblin swallowed  up  Nagasura  also.  Then  he  went  to  the Trimurtis  and  saluted  them.  They  granted  him  many boons,  and  Siva,  in  excess  of  joy,  wore  it  as  one  of  the ornaments  round  his  neck.  Some  time  later  Nagapasa set  out  on  a  tour  to  see  the  fourteen  worlds,  and  Siva specially  instructed  him  not  to  visit  the  Salmali  island. He  visited  the  various  worlds  earning  all  knowledge and  started  for  mount  Kailasa.  On  his  way  he  saw Salmali  island,  the  abode  of  nagas,  and  in  violation  of Siva's  instructions,  he  entered  the  island.  The  nagas there  did  not  honour  him  and  his  false  pride  made  him tremble  with  rage.  Then  the  nagas  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  nagas  was  Garuda  and  he came.  All  the  nagas  ran  off  at  his  sight.  Garuda  then attacked  the  goblin  Nagapasa,  who  was  standing  un- perturbed before  him.  There  being  no  chance  of  vic- tory for  the  goblin  he  ran  away  and  took  refuge  with Siva.  Garuda  also  followed  him,  and  demanded  of Siva  to  return  to  him,  his  enemy,  the  goblin.  Siva told  Garuda  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". Garuda  agreed  to  the  above  proposal  of  Siva.  From that  day  onwards  Nagapasa  lived  in  Vaikuntha  en- twined with  nooses.  He  became  the  arrow  called  naga- pasa  or  nagastra. NAGATlRTHA  I.  A  holy  place  situated  on  the  boun- dary of  Kuruksetra.  Those  who  drink  the  water  of this  holy  bath  will  obtain  the  fruit  of  performing  an Agnistoma  sacrifice.  (M.B.    Vana    Parva,    Chapter  83, Stanza  14) . NAGATlRTHA  II.     A  holy  place  which  is  situated  near Gangadvara  or  Kanakhala   and   which    keeps     up   the memory  of  Kapila,    the   King    of  the     Nagas.    (M.B. Vana  Parva,  Chapter  84,  Stanza  66). NAGAVlTHl.     Daughter  born  to  Yami,  the  daughter  of Daksaprajapati.  (Visnu  Purana,  Part  1,  Chapter  15). NAGNAJIT  I.     A  Ksatriya   King.      It   is   mentioned   in Mahabharata,  Adi  Parva,  Chapter  37,  Stanza     21    that this  King  was  born   from  a  portion  of  an    asura   called Isupada.  This  Nagnajit   who    was    the    King   of  Gan- dhara  was  killed  by  Kama  and  his  sons   were   defeated by  Sri  Krsna.     (Mahabharata,  Vana   Parva,    Chapter 254  and  Udyoga  Parva,  Chapter  43). NAGNAJIT  II.     An  asura.    This   asura   who   had    been .  the  disciple  of  Prahlada  took  rebirth  as  a   King    named -  Subala.      (Mahabharata,     Adi    Parva,       Chapter     63, Stanza  11). NAGODBHEDA.     A  holy    place    near    Vinasana    tirtha. Sarasvati  is  supposed  to  dwell   here   in   invisible   form. He    who    bathes   here   will    attain     nagaloka.     (Vana Parva,  Chapter  82,  Verse    112). NAHUSA  I.     A  famous  King  of  the  Lunar  dynasty. 1 )  Genealogy.     Descended   from   Visnu  in  the  following order : — Brahma-Atri  -  Candra  -  Budha-Pururavas-Ayus- Nahusa. 2)  Birth.     Ayus,    the    son    of  Pururavas,   married    the princess  named  Indumati  (Svarbhanukumari).    Nahusa was  the  son  born  to  the  couple,  thanks  to  the  blessing  of the  great  hermit    Dattatreya.    Nahusa   married  Asoka- sundarl,  the  daughter  of  Siva, There  is  a  story  about  the  birth  and  marriage  of  Nahusa and  ASokasundari  in  Padma  Purana  as  given  below  : Once  Siva  and  Parvati  were  engaged  in  love-making  in Kailasa.  Parvati  requested  Siva  to  show  her  the  best garden  ever  created  by  Brahma.  Siva  took  her  to Nandanavana,  where  she  saw  the  Kalpa  tree,  which was  beautiful  all  over,  and  she  asked  Siva  about  its special  features.  Siva  replied  that  anything  asked  of  it would  be  granted  by  the  Kalpa  tree.  Parvati  made  a request  to  the  Kalpa  tree  for  a  girl  just  for  a  test. Instantly  a  very  beautiful  girl  was  born  from  the  tree. Parvati  named  her  ASokasundari  and  brought  her  up  as her  daughter.  Once  Parvati  gave  her  a  boon  that  she would  become  the  wife  of  King  Nahusa  of  the  Lunar family,  who  would  be  equal  to  Indra. One  day,  when  the  beautiful  Asokasundari  was  walking with  celestial  maids  in  the  Nandanavana  an  asura named  Hunda  the  son  of  Vipracitti,  came  there.  The moment  his  eyes  fell  on  ASokasundarl  he  fell  in  love with  her.  The  asura  spoke  to  her  of  his  love  and  re- quested her  to  be  his  wife.  Not  only  did  she  refuse  his request  but  also  told  him  that  according  to  the  boon given  by  Parvati  she  would  become  the  wife  of  Nahusa. the  King  of  the  Lunar  dynasty. Hearing  this  Hunda  smiled  and  said  :  "That  righteous man  named  Nahusa  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  Asokasundari did  not  concede.  Hunda  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 NAHUSA  I 516 NAHUSA  I and  told  Asokasundari  thus: — "Lady,  I  have  taken  a fast.  Huuda  has  killed  my  husband.  I  am  doing  penance to  curse  him.  You  may  come  to  my  hermitage  on  the banks  of  the  Gariga". Asokasundari  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  Hunda,  who  assumed  his  original  form  and tried  to  violate  her  chastity.  Asokasundari  became  angry and  cursed  Hunda  that  he  would  die  at  the  hands  of Nahusa,  and  ran  away  to  Kailasa. Hunda  was  sad  for  two  reasons.  On  the  one  hand he  did  not  get  Asokasundari  and  on  the  other  hand he  had  incurred  the  curse  that  Nahusa  would  be  his slayer.  Now  what  was  the  way  to  get  out  of  the  trouble  ? He  asked  his  minister  Kampana  to  take  Indumati  the wife  of  Ayus  by  stealth  and  bring  her  to  his  palace.  They decided  to  destroy  Nahusa  in  the  womb  of  Indumati,  in case  it  was  not  possible  to  carry  her  away.  They  waited for  an  opportunity. Ayus  was  an  emperor  of  righteousness.  After  the  marri- age, for  a  long  time  he  was  childless.  Once  he  visited the  hermit  Dattatreya,  in  his  hermitage.  Dattatreya 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 Brahmasutra,  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  Brahmanya  (Brahmin- ism)  .  I  am  immersed  in  liquor,  meat  and  women.  So you  had  better  go  and  serve  another  Brahmin." Ayus  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.  Dattatreya  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  Devatlrthas  (Holy  baths) , that  he  would  not  be  defeated  by  devas,  asuras,  Kinnaras giants,  and  Ksatriyas,  that  he  would  be  the  protector  of his  subjects  and  that  he  would  be  a  great  scholar  in Vedas  and  Sastras.  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  Indumati.  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  Hunda  entered  into  her  body  and  went in.  When  all  were  asleep  he  took  the  child  and  ran  to his  palace  at  Kancanapura.  He  gave  the  child  to  his wife  Vipula  and  asked  her  to  make  a  sauce  of  the  child for  him.  Vipula  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  Vasistha  and  placed  it  at the  door  of  the  hermitage,  in  the  night.  At  dawn Vasisfha  came  out  of  the  hermitage  and  seeing  the child  took  it,  named  it  Nahusa    and  brought  him  up. The  King  and  his  wife  Indumati  cried  for  a    long    time over  the  loss  of  the  child.  At    that    time   Narada    came there   and    told    them    that     their   son    would    return soon. Once  Nahusa  was  bringing  Samits  (butea-fuel)  when he  heard  some  devacaranas  (heavenly  singers)  saying among  themselves  the  history  of  Nahusa.  Nahusa  heard it.  He  told  Vasistha  all  that  he  had  heard.  Vasistha told  him  all  the  stories  from  the  beginning  to  his  being kidnapped  by  Hunda.  Nahusa  was  amazed  at  what he  heard.  He  wanted  to  kill  Hunda  instantly.  So  he bowed  before  Vasisfha  and  taking  bow  and  arrow  went away  to  kill  Hunda. Believing  that  he  had  eaten  Nahusa,  Hunda  approached Asokasundari  again  and  told  her  that  he  had  actually eaten  Nahusa.  Asokasundari  felt  very  sad  when  she heard  this.  At  that  time  a  Kinnara  named  Vidyuddhara and  his  wife  came  there.  They  consoled  Asokasundari and  told  her  that  Nahusa  was  alive.  He  continued. "Oh  beautiful  lady,  that  great  sage  will  kill  Hunda- sura  and  marry  you,  and  live  with  you  as  an  emperor in  this  world,  as  Sakra  (Indra)  in  heaven.  From  Nahusa will  be  born  to  you  a  son  named  Yayati,  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 Nahusa  will  go  to  heaven  and  become  Devendra. At  that  time  your  son  Yayati  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,  Bhlma, Andhaka,  Kukkura,  Vrsni,  Srutasena,  Srutadhara  and Kaladarhstra  will  be  born  to  Yadu.  They  will  become famous  by  the  name  Yadavas.  Several  sons  will  be  born to  them.  Thus  the  family  of  Nahusa  and  yourself  will increase." By  this  time  Nahusa  had  arrived  at  the  spot  fully  armed and  ready  to  fight  Hunda,  who  was  killed  in  the  terrible battle  which  ensued.  Nahusa  married  Asokasundari  in the  midst  of  devas  and  after  the  marriage  the  couple reached  the  palace  of  Nahusa.  (Padma  Purana,  fifteen chapters  from  102). 3)  Nahufa  became  Indra. Became  a  python  by  the  curse  of  Agastya.  To  get  remission from  the  sin  of  Brahmahatya,  incurred  by  killing  Vrtra- sura,  Indra  hid  himself  in  a  cluster  lotuses  in  the  Manasa lake.  The  devas  who  were  worried  due  to  the  absence of  Indra,  elected  Nahusa  as  Indra  temporarily.  Nahusa wanted  to  get  Indranl.  Agastya  cursed  Nahusa  and changed  him  to  a  python.  At  the  sight  of  the  Pandavas he  regained  his  original  form  and  went  back  to  the world  of  Indra.  (For  detailed  story  see  under Agastya). 4)  Other  details. (i)  Nahusa  had  six  sons  Yati,  Yayati,  Sarhyati,  Ayati, Ayati  and  Dhruva.  (M.B.,  Adi  Parva,  Chapter  75, Stanza  30) . (ii)  Nahusa  was  allowed  to  enter  heaven  because  he made  himself  pure  by  performing  the  sacrifice  Vais- nava  yajna.  (M.B.,  Vana  Parva,  Chapter  257,  Stanza 5). NAHUSA  II 517 NAKSATRAYOGA (iii)  Nahusa  once  came  down  to  the  world  in  the  aerial chariot  of  Indra  to  see  the  battle  of  Arjuna.  (M.B.,  Virata Parva,  Chapter  56,  Stanza  9). (iv)    Nahusa  got  a  famous  sword  from  his  father  Ayus. (M.B.  Sand  Parva,  Chapter  266,  Stanza  7). (v)   Nahusa  had  once  a  talk  with   the    hermit   Cyavana about    the    wealth    of  cows.    (M.B.    Anusasana  Parva, Chapter  51 ). (vi)  On  another  occasion  the  hermit  Cyavana  granted Nahusa  a  boon.  (M.B.  Anusasana  Parva,  Chapter  51, Stanza  44). (vii)  Once  Nahusa  gave  to  Brahmins  lakhs  of  cows as  alms.  (M.B.  Anusasana  Parva,  Chapter  81,  Stanza 5). (viii)  It  is  stated  in  Mahabharata,  Sabha  Parva,  Chapter 8,  Stanza  8,  that  Nahusa,  after  death,  stays  in  the  palace of  King  Yama  (God  of  death). (ix)  Mention  is  made  in  the  Rgveda,  Mandala  1, Anuvaka  7,  Sukta  31,  about  Nahusa's  becoming  Indra. (x)  The  names  Devaraja,  Devarat  Devendra,  Jagatpati, Naga,  Nagendra,  Suradhipati,  Surapati  etc.  are  used  in Bharata  as  synonyms  for  Nahusa. NAHUSA  II.  A  famous  naga  (serpent)  born  to  Kasyapa - prajapati  by  his  wife  Kadru.  (Mahabharata,  Adi  Parva, Chapter  35,  Stanza  9). NAIDHRUVA.  A  gotra-originator  of  the  Kasyapa  dynasty. He  was  the  grandson  of  Maharsi  Kasyapa  and  son  of Avatsara  maharsi.  He  was  one  of  the  six  Brahmavadins of  the  family  of  Kasyapa  the  other  five  being  Kasyapa, Avatsara,  Raibhya,  Asita  and  Devala.  (Vayu  Purana, Chapter  52;  Matsyapurana,  Chapter  145). NAIGAMEYA.  A  younger  brother  of  Subrahmanya.  He had  three  younger  brothers,  i.e.,  Sakha,  Visakha  and Naigameya.  (Visnu  Purana,  Part  1.  Chapter  15). NA1KABAHU.  A  synonym  of  Parvatl.  (Agni  Purana, Chapter  II). NAIKAPRSTHA.  A  particular  region  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  41) . NAIMISA.  (NAIMISARAWA). 1)  General.     Naimisa  is  very  famous  in  the  Puranas.     It is  considered  to  be    a    sacred    place.     Nimasar    is    the modern  name  for  the  place,  and  it    is    in    the    Sitapur zilla  of  North  India. Saunaka  conducted  a  yajna  here  which  lasted  for  twelve years.  All  the  reputed  Rsis  participated  in  it,  and  there Suta  (Sauti)  the  son  of  Vyasa  recited  to  the  Maharsis Mahabharata  composed  by  Vyasa.  (Adi  Parva,  Chapter 1 ;  also  see  under  Suta). 2 )  Other   information. Devas  once  came  to  this  place  and    conducted    a    yajna there.  (Adi  Parva,  Chapter  196,  Verse  1) . (ii)  Arjuna  once  visited  here  the  river   called   Utpalini. (Adi  Parva,  Chapter  214,  Verse  6) . (iii)  Half  of  the  sin  of  those  who  visit  Naimisa  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  yajna.  He  who  quits  his  life  here  by fasting  will  attain  all  the  sacred  lokas.  (Vana  Parva, Chapter  84,  Verse  59) . (iv)  River  GomatI,   Yajnabhumi  of  the  Devas  and    the yajiiic  vessel  of  Surya  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) . NAIMISAKUNJA.  An  ancient  sacred  place  on  the borders  of  Kuruksetra.  The  Rsis  of  Naimisaranya  built this  place.  A  bath  here  gives  the  same  results  as  an agnistomayajna.  (Vana  Parva,  Chapter  83,  Verse 108)'. NAIMISEYA.  A  sacred  place.  River  SarasvatI  which flowed  westwards  changed  its  course  here  towards  the east  so  that  it  (river)  might  see  the  sages  of  Naimi- saranya. There  is  a  story  about  it  in  Mahabharata  as follows : — The  Yajna  conducted  by  Saunaka  at  Naimisaranya ended  in  the  twelfth  year.  The  Rsis  who  came  from various  parts  of  the  country  were  put  up  in  asramas built  on  the  banks  of  river  SarasvatI.  But,  many  Rsis did  not  get  accommodation  there  and  they  moved  east- wards. The  River  SarasvatI  which  felt  sorry  that  the Rsis  could  not  be  accommodated  also  turned  and  moved eastwards,  and  thus  afforded  space  for  asramas  to  be built  on  her  banks.  (Salya  Parva,  Chapter  37). NAIRRTA.  An  urban  region  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  51). NAIRRTI.  A  Raksasa.  His  name  also  occurs  in  the  list of  the  ancient  guards  or  protectors  of  the  world.  (Santi Parva,  Chapter  227,  Verse  52) . NAKSA.  The  son  born  to  Prthusena  by  his  wife  Akuti. Mention  is  made  in  Bhagavata,  Skandha  5,  that  he  had a  son  named  Gaya  of  his  wife  Druti. NAKSATRAKALPA.  A  part  of  the  Atharvaveda.  The great  hermit  Munjakesa  had  divided  the  Atharvaveda into  five  parts  called  Naksatrakalpa,  Vedakalpa, Sarhhitakalpa,  Angirasakalpa  and  Santi  Kalpa. Naksatra  Kalpa  deals  with  the  order  of  worshipping  the Naksatras  (stars) ,  Veda  Kalpa  deals  with  the  activities  of Brahma  as  a  Rtvik  (family  priest),  the  Sarhhita  Kalpa, the  mantras( spells  and  incantations).  In  Angirasa  Kalpa sorcery  and  enchantment  and  in  Sandkalpa,  Sands (Alleviation  or  cure )  of  horse,  elephant  etc.  are  given. (Visnu  Purana,  Arhsa  3,  Chapter  6) . NAKSATRAYOGA.  It  is  ordained  in  the  Puranas  that alms-giving  on  each  star  or  day  will  be  rewarded  by particular  attainments.  This  is  called  Naksatrayoga. The  Naksatrayoga  of  each  star  is  given  below: — 1)  ASvayuk: —    Those  who  give  horses  and    chariots    as alms  on  this  day,    would    be   born    again    in     a    noble family. 2)  Bharani: —     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)  Krttika: — •     If  rice-pudding  is  given  to    Brahmins    to their  satisfaction  on  this  day  the'    giver  will  attain    the prominent  worlds  after  death. 4)  Rohini: —     If  milk-rice   and   venison    mingled    with ghee  is  given  to  Brahmins  on  this  day,  his    indebtedness to  the  manes  would  end. 5)  Mrgasiras: —      (Candra  naksatra).  If    a    milch-cow is  given  as  alms  on  this  day,  one  would  attain  heaven. 6)  Ardrd: —     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)  Pusya: — •     He  who  gives  gold    as    alms  on  this    day will  enter  the  world  of  bright  planets. NAKULA 518 NAKULA 9)  Attefd: —     He  who  gives  an  ox  made  of  silver  as  alms on  this  day,  will  become  fearless. 10)  Maghd: — •     He   who  gives  gingelly  as  alms  on    this day  will  become  prosperous  with  cows. 11)  Purvaphalguni: —     If  ghee-rice  is  given  to    Brahmins taking  fast  on  this  day,  the  giver  would  become    happy and  prosperous. 12)  Uttarapkalguni:—     He   who   gives    rice    of    Nivara 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)  Citrd: —  He  who  gives  oxen  and  perfumery  as  alms on  this  day,  will    enter  the    parks    in    which    celestial maids  play. 15)  Svdti: —     He  who  gives  any  sort  of  wealth  as    alms on  this  day  will  become  renowned  in  the  worlds. 16)  Visdkhd: —     He  who  gives  as  alms  on  this  day,  oxen, milch-cow,  grain-box,  cart,    paddy    and    diamond    will attain  heaven. 17)  Anurddhd: —     He  who  gives  cloth,  rice  and   blanket on  this  day  will  be  honoured  in  heaven    for   a   hundred yugas. 18)  Jyefthd: —     If  Brahmins  are  given  yams  and    greens on  this  day  one  could  realize  one's  wishes. 19)  Mula: —  The  manes  will  be  contented,  if  Brahmins are  given  roots  and  nuts  on  this  day. 20)  Purvdfddhd: —     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)  Uttardfddhd:- —     He  who  gives  milk    and    ghee    to wise  men  will  be  honoured  in  heaven. 22)  Sravana: —    Those  who    give     cloth    and    rug    on this  day  will    enter    a    white    conveyance    and    reach heaven. 23)  Sravifthd: —    Those  who  give  cattle,  cart  and  cloth on  this  day  will  enter  heaven. 24)  Satabhi^ak: —    Those    who   give   sandalwood    and aloe  wood  on  this  day,  will  go    to    the   world    of  devas (gods) . 25)  Purvaproffhapada : —     He  who  gives  coins  on  this  day will  reach  the  world  of  bliss. 26)  Uttaraprofthapada : —     Those  who    give   mutton   on this  day  will  be  pleasing  the  manes. 27)  Revati: —     He  who  gives  cows    which    could    give potfuls  of  milk,  could  reach  any   world.    (M.B.     Ann- s'asana  Parva,  Chapter  64). NAKULA. 1 )  Birth.     The   fourth    of  the    Pandavas.    Madrl,    the second  of  the  two  wives  of  Pandu  meditated  on  the   twin gods  Asvinidevas,  and  recited  one  of  the  Mantras  given to  Kunti  by    the    hermit  Durvasas   and    the    two   sons Nakula  and  Sahadeva    were    born    to    her  from    those gods.  It    is   mentioned   in   Mahabharata,    Adi    Parva, Chapter  67,     Stanza    1 1 1    that  Nakula   and    Sahadeva were  immensely  handsome. 2)  Story  of  Nakula  till  the  Bhdrata   battle.      Naming   and such  other  rituals  after  birth  were  performed  for  Nakula also  as  in  the  case  of  the  other  Pandava  children,  by  the hermits  who  lived  in  Satasrnga.  The   ceremony   of  in- vestiture  with    the   Brahma    string  was  conducted    by KaSyapa  the  priest  of  Vasudeva.  The  royal  hermit  Suka taught      Nakula     archery    and     swordsplay,    in     his boyhood.  When  Pandu  died,    Madrl  jumped   into    the funeral  pyre  and  died  leaving  her  two  sons  with  Kunti. After  this  the  hermits  of  Sataj'rnga  took  Kunti  and  her five  sons  to  Bhisma  at  Hastinapura. At  Hastinapura,  Nakula  learned  archery  under  the  great teacher  Drona.  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  chariot- wheels.  As  Nakula  was  such  an  expert  in  wielding  the weapons,  he  got  the  name  'Atirathi'.  (M.B.  Adi  Parva, Chapter  138,  Stanza  30).  When  the  lac-palace  was completed  at  Varanavata,  the  Pandavas  shifted  to  that mansion  by  the  instruction  of  Dhrtarastra.  When  the lac-palace  was  set  fire  to,  the  Pandavas  escaped  by  way of  an  underground  passage  and  reached  the  banks  of the  Ganga.  There  Nakula  and  Sahadeva  fell  down weary  and  exhausted.  Bhlma  carried  them  on  his shoulders.  After  Baka  had  been  killed,  they  proceeded to  Pancalapura,  where  at  the  Svayamvara  (marriage) Pancall  became  the  wife  of  the  Pandavas.  They  returned to  Hastinapura.  A  son  named  Satanika  was  born  to Nakula  by  Pancali.  ( M.B.  Adi  Parva,  Chapter  95, Stanza  75). After  that  Nakula  married  Karenumati,  the  daughter of  the  King  of  Cedi.  A  son  named  Niramitra  was  born to  the  couple.  -(M.B.  Adi  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  Hastinapura.  (M.B. Sabha  Parva,  Chapter  32).  After  the  Rajasuya (imperial  consecration)  of  Yudhisthira,  Nakula  went to  Gandhara  to  escort  Subala  and  his  sons.  After  the defeat  of  Yudhisthira  in  the  game  of  dice,  the  Panda- vas 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  Jafasura  carried away  Nakula.  (See  under  Jatasura),  Nakula  killed Ksemankara,  Mahamaha  and  Suratha  in  the  forest At  Dvaitavana  (a  forest)  Nakula  went  to  a  lake  to fetch  water  and  was  killed  by  Dharmadeva  who  appear- ed in  the  form  of  a  crane.  At  the  request  of  Dharma- putra, who  came  afterwards,  all  the  Pandavas  includ- ing Nakula  were  brought  to  life  again,  by  Dharma. During  the  pseudonymity  of  the  Pandavas  at  the  city  of Virata,  Nakula  assumed  the  name  Granthika.  When the  period  of  pseudonymity  expired,  Nakula  fought with  the  Trigartas  on  behalf  of  the  King  Virata.  On the  return  of  the  Pandavas  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  Dru- pada  should  be  made  the  chief  captain  of  the  army. 3)  Nakula  in  th°.  Bhdrata-battle.  The  following  is  the part  played  by  Nakula  in  the  battle  of  Kuruksetra. (i)  There  was  a  combat  between  Nakula  and  Dussa- sana  on  the  first  day  of  the  battle.  (M.B.  Bhisma Parva,  Chapter  15,  Stanza  23) . (ii)    Nakula   fought  with    Salya    and     was    wounded. (M.B.  Bhisma  Parva,  Chapter  83). (iii)    He  fought   with     Sakuni.    (M.B.    Bhisma    Parva, Chapter  105,  Stanza   11). NAKULA 519 NALAKUBARA (iv)  He  engaged  Vikarna  in  a  combat.  (M.B.    Bhisma Parva,  Chapter  110,  Stanza  11). (v)    Nakula  defeated   Vikarna.      (M.B.    Drona    Parva, Chapter  106,  Stanza  12). (vi)    Nakula    defeated    Sakuni.    (M.B.    Drona    Parva, Chapter  169,  Stanza  16). (vii)   He  defeated     Duryodhana      in   a     fight.    (M.B. Drona  Parva,  Chapter  187,  Stanza  50) . (viii)   Nakula  killed  the  King  of  Aiiga.    (M.B.    Karna Parva,  Chapter  22,  Stanza  13). (ix)  He  retreated  on  being  defeated  by   Karna.     (M.B. Karna  Parva,  Chapter  24,  Stanza  45). (x)  He  fought  with  Drona.  (M.B.  Karna  Parva,  Chapter 48,  Stanza  34). (xi)   Nakula  fought  with  Duryodhana    again    and    was wounded.  (M.B.  Karna  Parva,  Chapter  563  Stanza  7). (xii)   He  fought  with  Vrsasena.     (M.B.    Karna    Parva, Chapter  61,  Stanza  36). (xiii)      Nakula      killed      Citrasena,       Satyasena     and Susena  the  sons  of  Karna.   (M.B.  Salya  Parva,    Chapter 10)'.  ' 4)  After  the  Bhdrata-battle. (i)  After  the  battle,  Nakula  explained  to  Yudhisthira, the  duties  of  a  house  holder.  (M.B.  Sand  Parva, Chapter  12). (ii)  On  the  instruction  of  Yudhisthira,  Nakula  became the  chief  captain  of  the  army.  (M.B.  Sand  Parva, Chapter  41,  Stanza  12). (iii)  After  the  battle,  the  palace  of  Durmarsana  the son  of  Dhrtarastra  was  given  to  Nakula  by  Dharma- putra.  (M.B.  Sand  Parva,  Chapter  44,  Stanza  10). (iv)  After  the  battle  when  Yudhisthira  performed  the horse  sacrifice,  Nakula  and  Bhimasena  stood  as  pro- tectors of  the  city.  (M.B.  Asvamedha  Parva,  Chapter 72,  Stanza  19). (v)  Nakula  went  to  the  forest  to  see  Kunti,  who  was engaged  in  penance  during  her  latter  days.  (M.B. Asramavasi  a  Parva,  Chapter  25,  Stanza  8) . 5)  The  end.     At  the  'great  departure"  ( Mahaprasthana) of  the    Pandavas,   Nakula    died    in     the   forest.    It   is mentioned     in     Mahabharata,     Svargarohana     Parva, Chapter  4,    Stanza  9,    that   after   death   Nakula     and Sahadeva  attained  the  position  of  the  Asvimdevas. 6)  The   name  Nakula.      It   is    stated    in    Mahabharata, Virata  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 Pandavas. NAKULA.     An      ancient       country     in      India.    (M.B. Bhisma  Parva,  Chapter  50,  Stanza  53) . NALA  I.  Nala  the  King  of  Nisadha.  (As  the  history  of Nala  is  included  under  the  word  Damayanti,  some points  which  are  not  given  there,  are  mentioned  here) . (i)  Nala  was  the  son  of  Vlrasena,  the  King  of  Nisadha. (M.B.  Vana  Parva,  Chapter  52,  Stanza  56). (ii)  Once  the  hermit  Brhadasva  came  to  the  Palace  of Vlrasena  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  Damayanti about  you."  So  it  was  released.  As  a  reward  it  flew  to the  country  of  Vidarbha  ;md  persuaded    Damayanti    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    Pandavas. (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    Vaisya    of    the city  of  Pippala   in    the    Gauda   country.  This    Vaisya 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  Canes' a. As   a  result  he  was  born    as    Nala  in    the    next    birth. (Ganesa  Purana). 2)  Nala  and  Damayanti  were    foresters    named    Ahuka and  Ahuka.  Siva  was  pleased  with  the  couple.  So  they were  born  in  royal  families  in  the  next  birth,    and  Siva in  the  form  of    a   swan,    helped    them.    (Siva  Purana, Satarudra  Sarhhita). NALA  II.  An  ancient  hermit.  In  Sabha  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 ViSvakarma.  Sri  Rama  and  the  monkey-army  went  to redeem  Sita  from  Lanka  and  reached  the  sea-shore.  A bridge  had  to  be  made  to  cross  the  sea  and  reach Lanka.  Immediately  Varuna  the  King  of  the  seas appeared  there  and  said,  "Nala  who  is  in  the  monkey- army,  is  the  son  of  Visvakarma .  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."  Accord- ingly under  the  supervision  of  Nala,  Rama's  bridge  of rock  was  completed  and  Sri  Rama  and  the  army  of monkeys  reached  Lanka  by  walking  over  this  bridge (Valmlki  Ramayana,  Yuddha  Kanda,  Sarga  22). In  the  battle  hetween  Rama  and  Ravana,  Nala  fought with  the  giant  Tundaka.  (M.B.  Vana  Parva,  Chapter 285,  Stanza  9) . NALAKOBARA.  A  son  of  VaiSravana.  He  had  a brother  called  Manigriva. 1)  Cursing  Ravana,  It  was  the  time  when  Ravana  was ruling  over  Laiika  and  terrorising  the  fourteen  worlds. As  he  was  carrying  on  his  conquests,  once  he  came  to a  round  rock  near  Kailasa.  It  was  night.  Rambha  had fixed  a  rendezvous  near  the  rock  that  night  with Nalakubara.  The  full  moon  shone  bright.  The  radiance of  the  moon  rendered  Kailasa  and  its  vicinity  most beautiful.  Filled  with  passion  Ravana  could  not  sleep at  all.  In  the  silence  of  that  calm  night  he  heard  the tinkling  of  bangles.  Ravana  opened  his  twenty  eyes and  looked  in  that  direction.  He  saw  an  extremely beautiful  woman  clad  in  splendid  garments  and  orna- ments 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  Nalakubara  who  is  the  son  of  your  brother Kubera.  My  name  is  Rambha.  Your  brother's  son  is your  son  too.  So  don't  do  any  harm  to  your  son's  wife." But  Ravana  did  not  pay  any  heed  to  her  words.  He lifted  her  up  and  placed  her  on  the  round  rock  and raped  her.  Before  dawn  Rambha,  who  had  become like  the  lake  of  lotus  trodden  by  a  mad  elephant,  went to  Nalakubara  and  told  him  everything.  Nalakubara NALASETU 520 NALU    (FOUR) became  very  angry  and  cursed  Ravana.  "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  Ravana  did  not  touch  Sita though  she  was  kept  in  his  harem.  (Uttara  Ramayana; Mahabharata,  Vana  Parva,  Chapter  28) . 2)  Another   wife   of  Nalakubara.     It     is    mentioned    in Kathasaritsagara,    Madanamancukalambaka,    Taranga 3,    that,   of  the    two   daughters,     Svayamprabha    and Somaprabha  of  Maya,    Somaprabha     was    the   wife   of Nalakubara. 3)  The  curse  of  Narada.     Nalakubara     and    Manigriva, the  sons  of  Kubera  were  playing  with  celestial    maidens in  the  Ganges  in  nudity,  when    Narada   came    by    that way.  The  hermit  was    returning   after    visiting    Visnu. The  moment  the  celestial  maids  saw   Narada    they   put on  their  clothes  and  stood  aside  bowing  before   Narada. Nalakubara  and  Manigriva  did  not   see    Narada.    They ran  here  and  there,   playing   with   no   clothes   on.     At this,  Narada   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.    Narada      told    them    they would  get  liberation    from    the   curse   when    they   saw Sri   Krsna,    the    incarnation    of    Visnu.     Accordingly Nalakubara  and  his  brother  took  birth  near    the    house of  Nandagopa  in  Ambadi,    as  double    "Marutu"  trees. It  was  the  period  of  the  childhood  of    Sri  Krsna.    Once Sri  Krsna  swallowed  mud,  and  Yasoda  tied  him     to    a mortar.  The  child  dragged  the   mortar   to    the   Marutu tree  and  got  himself  between  the  double    trees.    Imme- diately   the     trees    regained     the     original      forms   of Nalakubara    and    Manigriva.    They    paid   homage    to Sri    Krsna,    who     blessed    them,     and   both    of  them returned  to  Vaisravanapurl.  (Bhagavata,  Skanda  10) . NALASETU.  The  rock  bridge  built  by  the  monkey named  Nala.  The  bridge  over  which  Sri  Rama  and  the monkey-army  crossed  the  sea  to  Lanka  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  Visvamitra's  sons  who  were expounders  of  Brahman.  (M.B.  Anusasana  Parva, Chapter  4,  Stanza  58). NALAYANI.     See  under  Pancall. NALAYIRAPRABANDHAM.     See  under  Nammalvar. NALlNl.  A  branch  of  the  Ganges.  When  the  heavenly Ganga  came  down  to  the  earth  as  a  result  of  the penance  of  Bhagiratha,  Siva  received  it  on  his  head.  It is  seen  in  Valmlki  Ramayana,  Bala  Kanda,  Sarga  43, that  when  the  Ganga  fell  drown  from  the  head  of  Siva it  split  into  seven  river-arms  called  Hladinl,  Pavani, Nalini,  Sucaksus,  Sita,  Sindhu  and  Ganga.  The  Ganges which  flows  through  North  India  is  one  of  these  seven river-arms. NALOPAKHYANAPARVA.  A  sub  Parva  (section)  of Mahabharata.  This  sub  section  consists  of  Vana  Parva, Chapters  52  to  79. NALU  (FOUR).  Various  things  mentioned  in  the Puranas  having  some  association  with  four (Nalu)  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,  unlimited  numbe1' of  kols.  ( 1  kol  is  equal  to  a  metre). 2)  Four     Adhikdrins.     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     Visaya       (subject    matter), Prayojana (purpose),  Sambandha  (relationship  between factors) and  Adhikarin (the  deserving  or  eligible  person). 4)  Four  Antahkaranas  (Internal  organs] .    Manas    (mind) , Buddhi  (intellect),  Cittam  ( heart )and  Ahankara  (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 Ahankara. 5)  Four  Anvavdyas.     Satyam        (truthfulness),     Dama (Self    control),      Arjavam     (straightforwardness)     and AnrSarhsyam  (not  to  be  cruel). 6)  Anvavedas  Four.     Yajna    (sacrifical    offerings) ,  Dana (alms-giving,  gifts),    Adhyayana  (learning)  and  Tapas (penance) . 7)  Four  Apdtrlkaranas .     (Not    suited    to    the   particular station  or  place  in  life) .  Brahmins  are    forbidden   from receiving  bribes,  engaging  in  trades,    service  of   Sudras and  uttering  lies. 8)  Abhinayas  Four.  (Acting).     Angikam  (where  gestures and  bodily  actions  are  used  to   convey  ideas) .  Sattvika Subjective     feelings      expressed     by     perpiration    etc. Aharyam  (extraneous) ,  Vacikam  (by  words  of  mouth) . 9)  Abhydsavisqyas  Four.     (Subjects     for     practice   and training).    Vinaya    (humility),   Damana     (control    of mind),    Indriyanigraha  (controlling  the   sense-organs) and  Bhutadaya    (kindness) . 10)  Amrtas  Four.  (Nectar).    Good  wife,  talk  of  children, present  from  King  and    honourable  food. 11)  Alankdras  Four.  (Ornaments).     For  the  stars,  Moon; for  women,  husband;  for    earth,  King  and  for  all,  edu- cation (learning) . 12)  Alankdrasddhanas    Four.     According    to     rhetorics, Atisaya       (excellence),     Samya     (simile),     Vastavam (matter  of  fact,  as  it  is)  and  Slesa  (one  word  with two  meanings)  are  the  Alankarasadhanas. 13)  Avasthds Four.  (States,  conditions). A.  Saisavam    (childhood),  Kaumaram  ( boyhood), Yauvanam  (youth)  and  Vardhakyam  (old  age). B.    Jagrat(wakefulness),  Svapnam  (dream ),  Susupti (sleep)    and   Tuny  am     (being    one     with     the supreme  soul). 14)  Astraprayogalaksyas  Four.  (Objects  of  shooting  arrows) . Sthiram,  Calam,  Calacalam,  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  Calacalam.  When  both  are  moving  it is  called  Dvayacalam. 15)  Akhydyikdgunas  Four.  ^Factors  of  the  novel ) . Kathabandha     (plot      or      theme),    Patraprakatanam (exposition     of     characters),    Rasapusti      (sentiment) and  Gadyariti  (prose  style) . 16)  Abharanas   Four    (Ornaments).     For   man,  shape    or form;  for  form,  quality  or  merit;  for  quality,  knowledge or  wisdom  and  for  wisdom,  patience    or   forbearance. 17)  Ayudhas  Four.  (  Weapons) .  Mukta,  Amukta,  Mukta- mukta  and  Yantramukta.    (See  under  Dhanurveda) . NALU  (FOUR) 18)  Avaranas   Four.    (Covering,     Protection).     For    earth the  sea,  for  house  the  compound   wall,   for  country    the King,  for  women  chastity. 19)  Ahdrddis  Four.    (Food  etc. ).    Ahara  ( food) ,  Nihara (Evacuation),  Maithuna  (sexual  act),  Nidra  (sleep). 20)  Ahdravastus  Four,    (edibles).     Khadyam    (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)  Rnas   Four.     (Obligations,    debts).    Debts  due   to Devas,  Rsis,  Pitrs  and  Men.  One  pays  back  one's   debts to  Devas  by  performing  yajnas.       By    Svadhyaya    (self- study)  and  tapas  one  pays    the   debt    due    to    Rsis;    by procreation  of  children  and  libation    offerings    that  due to  Pitrs  and  by  truthfulness,  hospitality  etc.  that  due  to people  are  repaid. 22 )  Rtviks  Four.  Adhvaryu,    Udgata,  Hota  and  Brahma. The  first  of  the  four    should   be   an    erudite   scholar  in Yajurveda,     the    second    in     Samaveda,    the    third   in Atharvaveda  and  the  fourth  in  all  the  four  Vedas. 23)  K avis  Four.  (Poets).     He  who  boasts    about  himself in  secret  is  called  Udatta;    he    who    cries   down   others and  indulges  in  self-praise    is    known    as    Uddhata;    he who  proclaims  others'  merits  is  called  Praudha   and   he who  shows  humility  is  called  Vinita. 24)  Kukkutagunas  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)  Grahyas  Four.  (Acceptables). A.  Nectar  even  from  poison,  good  advice  even  from boys,  good  action    even  from    enemies   and   noble   and chaste  brides  even  from  low    families   are    to    be   wel- comed. B.  Literacy    (learning   of    alphabets)    should    be accepted  from  brahmins,  food  from   mother,    pan    from wife  and  bangles  from  King. 26)  Caturangas  Four.     Elephant,     Horse,    Chariot   and Infantry. 27)  Asramas     Four.       Brahmacarya        (student     life), Garhasthya     (married   life),  Vanaprastha    (anchorite, forest-life)  and  Sannyasa  (Renunciation). 28)  Yugas  Four.     Krta,  Treta,  Dvapara  and  Kali. 29)  Vargas  Four.     Dharma,  Artha,  Kama  and  Moksa. 30)  Updyas  Four.     (Expedients).    Sama,  Dana,  Bheda, Danda. 31)  Cikitsdpddas  Four.     (Four  elements  in  the  treatment of  patients).     Vaidya     (doctor),     Rogin         (patient), Ausadham  (medicine)  and  Paricaraka  (attendant). 32)  Jatis  Four.  (Castes').      Brahmana,  Ksatriya,  VaiSya and  Sudra. 33)  Tydjyas  Four.  ( things  to  be  shunned) . A.  Horse  returning  after  bath,    elephant  in  its  rut, love-lorn  bull  and  wicked  scholar. B.  Evil  action,  unhealthy  region,  evil  wife  and  bad foods. 34}  Ddnas  Four.  (Gifts).  Gifts  daily  given  without expecting  return  or  result  is  Nityadana.  Gifts  given  to scholars  (pundits)  for  the  sake  of  alleviation  of  or redemption  from  sin  is  Naimittikadana.  Gifts  given  for welfare  and  prosperity  is  Kamyakadana.  Offering  made to  propitiate  God  is  Virnala. 35)  Nayakas  Four.  (Heroes)  Dhlrodatta,  Dhlroddhata, Dhlralalita,  Dhlraganta. 521 NAMBUTIRIS 36)  Ndris  Four.  ( Women) .     Padmini,  Sankhini,  Citrini, and  Hastini. 37 )  Pramdnas  Four.  ( Means  of  valid  knowledge),    Pratya- ksa,  Anumana,  Upamana,  and  Sabda. 38)  Moksas   Four.       (Salvation).     Salokya,       Samlpya, Sarupya  and    Sayujya. 39)  Four  Togas.    Jnanayoga,   Bhaktiyoga,    Karmayoga and  Dhyanayoga. 40)  Four  Satrus  (Enemies) .     Mother  leading    an  immo- ral life;  father  who  incurs  debt;   foolish  son  and  beauti- ful wife. 41 )  Four  Sdstras.     Nltisastra,    Tarkasastra,    Manusmrti and  Kamas"astra. NAMASYU.     A   King   of   Yayati's  family.    (Bhagavata, Skandha9). NAMBUTIRIS.  (Malayala  Brahmins).  Logan  says  that the  Nambutiris  were  the  batch  of  Aryans  that  settled down  in  Kerala  after  the  Nairs.  The  historians  like Sankunni  Menon  and  others  have  stated  that  the  Nambu- tiris had  come  to  Kerala  from  the  banks  of  the  rivers Godavarl,  Narmada  and  Kaverl.  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  Nambutiri  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  inva- sion 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  Brahmagara.  It  may be  assumed  that  Brahmagara  may  be  Brahmagara (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  'Sangha  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  Sangha  poems  the  gods  of  the  Aryans  are praised.  The  gods  Surya  (the  Sun),  Candra  (the  moon), Varuna  (god  of  water),  Baladeva  (Sri  Krsna's  elder brother)  and  Visnu  (Supreme God)  are  specially  men- tioned in  'Cilappadikara'.  The  Sangha  work  'Purana- nuru'  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.  Pancaksara  and  such  other  spells, reading  of  the  scriptures,  Aryan  ways  of  marriage,  Recita- tions of  Puranic  stories  etc.  were  prevalent  in  those  days. Manimekhala  is  stated  to  have  reached  the  capital of  the  Cera  King  and  learned  Vedas  and  Sankhya doctrines  (one  of  the  six  systems  of  Indian  Philosophy dealing  with  evolution)  from  the  prominent  teachers here.  The  diction  of  both  the  works  'Cilappadikara'  and 'Manimekhala'  is,  to  a  certain  extent,  indebted  to  Sans- krit. 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 jn  south  India.  If,  during  this  period,  Aryan  civilization NAMBOTIRIS 522 NAMMALVAR 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  Nambutiris  of  Kerala  are  called  Malayala 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    per- form agnihotra  rites  (maintaining  the  holy  fire  by  burnt offering)    so  elaborately  as  the  Malayala  Brahmins. 2)  Among  the  sixteen  purificatory  rites,  Agnisvikara  (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  Rgveda    are    con- cerned   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 Mathas  and  residential  institutions  in  Kerala  for  giving religious  education. 4)  The   peculiar    type    of  recitation  of  the   Vedas   of the  Malayala  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    Samral — Samrat;   Vasar — Vasat;    Ide— lie  etc.) . 5)  In  Malabar  there  is  a  customary  atonement   or    ex- piation called  Vratyastoma  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  'Snataka- vrtti'    (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  medi- tation 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  Nambutiris  have    recognized  only  three    Vedas. 10)  The  Kerala  Brahmins  wear  only  one  sacred  thread. The   Nambutiris    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  Nambu- tiris erected  temples  in  Kerala  with    the   help    of  local chieftains.  The  sounds  of  alphabets,    sentence  pattern, grammar,    poetic  tradition    etc.  of  Malayalam  language underwent  a  thorough  change.  Sanskrit  education  spread far  and  wide.  They  spread    Aryan   civilization    through 'Kuttu   and    Kutiyattam    (Narration   of    mythological stories  with  gestures    etc.  and  collective  dance)  Pathaka and    Sanghakkali  (Musical    lectures   and  dramatic  per- formances), in  connection  with  festivals   in  the  temples. They  absorbed  many  of  the  customs  and  manners  of Kerala.  The  Nambutiris  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 Idappally,  King  of  Campakasseri  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. NAMMALVAR.  The  first  of  the  twelve  great  Alvars.  The Saivite  devotees  of  South  India  are  called  Nayanars  and the  Vaisnavite  devotees,  Alvars.  The  word  alvar  means, a  devotee  of  God.  The  Vaisnava  religion  says  that  the twelve  alvars  are  the  incarnations  of  Adisesa  and  Garuda the  followers  and  the  embodied  deities  of  the  Conch  and the  discus  the  weapons  of  Visnu.  It  is  mentioned in  Srimad  Bhagavata  that  divine  persons  who  are followers  of  Visnu  will  incarnate  on  the  earth  in  Kali- yuga  and  that  their  native  places  will  be  the  banks  of the  holy  rivers  in  Dravida  such  as  Tamraparm,  Krtamala (Vaigai) ,  Payasvini  (Papanasini)  and  Kaveri.  It  is stated  about  these  divine  persons  in  Visnumahatmya that  they  would  take  birth  in  any  caste  and  compose Dravida  songs  and  thereby  propagate  lofty  truths.  The collection  of  Dravida  songs  thus  composed  by  the alvars  is  called  'Divya  Prabandha'  (Divine  Composi- tion) . There  are  four  thousand  songs  in  four  parts  in  the Divine  composition  and  hence  it  has  the  name  Nalayira 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  "Caramasloka"  (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,  namah  and  Narayanaya. 'Om'  and'namah'are  explained  in  the  first  thousand  and the  word  Narayanaya  in  the  second  thousand  of  the composition.  The  Caramasloka  (the  verse  of  death)  is the  last  utterance  of  the  songster-priest.  It  is  a  propa- gation of  the  theme  of  seeking  refuge.  The  individual soul  has  to  seek  refuge  under  the  universal  soul,  un- conditionally. This  is  what  is  called  'Prapatti.  Dvaya- mantra (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  Laksmi  BhagavatI  (the goddess  Laksmi).  It  is  a  verse  of  only  two  lines. The  first  and  foremost  among  the  alvars  is  Nammalvar. 'Tiruvaymoli'  is  his  work.  It  had  been  predicted  in Vaisnava  Purana  that  at  the  beginning  of  Kaliyuga. Visnu  Sena.ni  named  Visvaksena  would  incarnate  as Nammalvar  and  that  he  would  reinstate  the  Vaisnavite religion.  It  is  hinted  in  Brahmanda  Purana  that Nammalvar  would  incarnate  in  Srmagari  (Tirunagari) on  the  banks  of  river  Tamraparni  in  the  Kingdom  of Pandya.  As  was  fore-told  Nammalvar  was  born  in Tirunagari.  The  present  name  of  this  place  is  'Alvar tirunagari'. There  is  a  traditional  lore  about  the  birth  of  Nammal- var. There  was  a  ruling  chief  named  Kariyar  in  Tiruna- gari. Udayamankayar  was  his  wife.  The  couple  once went  to  the  Vaisnavite  temple  near  Mahendra  mount- ain known  as  Tirukkurunkuti  temple  and  prayed  to  the NAMUCI  I 523 NANDA  II 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  Udayaman- kayar  gave  birth  to  Nammalvar.  Scholars  say  that  the birth  of  Nammalvar  was  on  the  43rd  day  of  Kailyuga- that  is  in  B.C.3102. Nammalvar  had  another  name  Pararikusa.  Some  believe that  he  was  the  incarnation  of  portions  of  Senesa  and the  jewel  Kaustubha.  Some  say  that  there  are  portions ofMahavisnu,  Pancayudha,  Adisesa  and  Senesa  in Nammalvar.  The  Vaisnavites  have  given  Nammalvar  a lofty  place.  The  infant  born  to  Kariyar  and  Udayaman- kayar  was  not  an  ordinary  one.  Generally  infants  at birth  are  covered  with  a  case  of  air  called  'Safha'. Because  of  this  they  lose  the  memory  of  previous  birth. But  Nammalvar  had  no  Satha.  So  he  got  the  name 'Sathakopa'.  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  Vaisnavite  temple  on  the  twelfth  day.  Because of  his  difference  from  ordinary  infants  he  was  named Mara.  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  Adisesa. Nammalvar  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  Nammalvar  came  there.  The  person  was the  Madhura  Kavi  Alvar.  After  this  Nammalvar  sat under  the  tamarind  tree  and  sang  songs  of  praise  of Narayana.  Madhura  Kavi  set  tunes  for  them  and sang  them.  Everybody  who  heard  them  was  struck  with wonder  and  stood  still.  Nammalvar  spent  his  days under  the  tamarind  tree  in  meditation  and  contempla- tion. At  the  age  of  35  he  entered  heaven. NAMUCI  I.  A  fierce  Raksasa  (giant) .  It  is  stated  in Mahabharata,  Adi  Parva,  Chapter  65,  Stanza  22,  that this  giant  was  the  son  of  Prajapati  Kalyapa  by  his  wife Danu.  This  fierce  giant  was  killed  by  Indra.  There  is a  story  in  the  Puranas  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  Sumbha and  Nisumbha  the  elder  brothers  of  Namuci,  who  went to  Patala.  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  condi- tion of  the  treaty  the  severed  head  of  Namuci  followed Indra.  With  this  Indra  incurred  the  sin  of  Brahma- hatya  (killing  a  Brahmin) .  To  get  remission  from  this sin  Indra  approached  Brahma.  He  was  advised  to  bathe in  Arunasangama  and  doing  so  Indra  got  remission  of his  sin.  From  that  day  onwards  Arunasangama  became a  holy  bath  (tirtha) .  (M.B.  Salya  Parva,  Chapter  40). NAMUCI  II.  An  army-captain  of  Hiranyaksa.  In  the battle  with  Indra,  Namuci  made  him  unconscious  and the  elephant  Airavata  thrust  its  tusks  on  the  ground. After  that  by  his  magic  and  sorcery  he  created  \many creatures.  But  Visnu  destroyed  all  those  creatures  with his  discus  Sudarsana.  At  last  Indra  killed  Namuci. (Padma  Purana,  Srstikhanda) . NAMUCI  III.  Another  valiant  captain  of  Hiranyaksa. 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  every- where. Indra  defeated  that  strategy  also.  Then  Namuci dashed  forward  and  taking  hold  of  the  tusks  of  Airavata shook  Indra  down.  Indra  stood  up  and  cut  off  the  head of  Namuci  with  his  sword.  (Padma  Purana,  Srsti Khanda) . NANAGABHU.  A  King  of  the  family  of  Yayati.  (Bhaga- vata  Skandha  9). NANDA  I.     (NANDAKA).     See  under  Nandagopa. NANDA  II.      (See  under  Vararuci) . NANDA  III.  A  son  of  Dhrtarastra.  In  the  battle  of Kuruksetra,  Bhlmasena  killed  him.  (M.B.  Karna Parva,  Chapter  51,  Stanza  19). NANDA  IV.  A  serpent  born  in  the  family  of  Kasyapa (Mahabharata,  Udyoga  Parva,  Chapter  103,  Stanza 12). NANDA  V.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Stanza  64). NANDA  VI.  A  synonym  of  Bhagavan  Visnu.  (M.B. Anusasana  Parva,  Chapter  149,  Stanza  69) . NANDA  I.  Wife  of  Harsa  the  third  son  of  Dharmadeva. (M.B.  Adi  Parva,  Chapter  66,  Stanza  33) . NANDA  II.  A  river.  Mention  is  made  in  Mahabharata, Adi  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 Nanda  and  Aparananda.  Many  of  the  scholars  are  of opinion  that  this  river  flowed  through  the  eastern  side of  the  forest  Naimisaranya.  When  the  hermit  Dhaumya talks  about  the  holy  places  of  the  east  to  Yudhisthira, he  says  as  follows  about  the  river  Nanda.  "The  beauti- ful mountain  'Kundoda'  is  a  place  which  abounds  in roots,  fruits  and  water.  Nala  the  King  of  Nisadha,  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  Bahuda  and  Nanda  flow."  (M.B. Vana  Parva,  Chapter  87 ) . During  the  time  of  the  forest  life  of  the  Pandavas, Yudhisthira  travelled  with  the  hermit  Lomasa,  through the  basin  of  the  rivers  Nanda,  and  Aparananda.  During the  Pauranic  times  some  deities  had  lived  in  the  basin of  the  river  Nanda,  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  Nanda  and  the NANDABHADRA 524 NANDINl  I mount  H;rnakjta  have    become      prohibited    area    for human  beings.   (M.B.  Vana  Parva,  Chapter  1 10). NANDABHADRA.  A  righteous  Vaisya.  Having  been childless  for  a  long  time  this  Vaisya,  who  was  an  ardent devotee  of  God  Kapilesvara,  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  Vaisya  and quenched  his  thirst  for  spiritual  knowledge.  Later  with meditation  on  Siva  and  the  Sun,  Nandabhadra  attained heaven.  (Skanda  Purana,  Chapters  1,  2  and  46). NANDAGOPA.     Foster-father  of  Sri  Krsna. 1 )  Previous   birth.     There   are     two   stories    about    the previous  birth  of  Nandagopa. (i )  Drona,  one  of  the  eight  Vasus  and  his  wife  Dhara once  committed  a  mistake,  not  becoming  the  gods. Brahma  who  found  it  out,  cursed  the  couple  to  take birth  in  the  family  of  cowherds.  Drona  and  Dhara prayed  for  remission.  Brahma  told  them  that  Maha- visnu would  incarnate  as  their  son  as  Sri  Krsna  and that  after  that  birth  they  would  be  liberated  from  the curse.  Accordingly  Drona  took  birth  as  Nandagopa  and Dhara  as  Yasoda.  (Bhagavata,  Skandha  10). (ii)  Once  a  King  named  Candrasena  sat  in  the  Maha- kala  temple  in  Ujjayini  to  perform  penance.  Siva  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  tq  war  to  take possession  of  the  jewel.  The  King  came  and  took refuge  in  the  temple. At  this  time  a  son  named  Srikara  was  born  to  a  cow- herdess  in  Ujjayini.  He  was  god-fearing  since  childhood. Srikara  came  to  Mahakala  temple  and  sat  in  worship and  meditation  and  attained  the  goodwill  of  Siva.  The Kings  who  came  in  chase  of  Candrasena  could  not approach  the  temple  because  of  the  unearthly  brilliance that  radiated  from  Srikara.  Not  knowing  the  reason  the kings  stood  staring  and  Hanuman  instantly  appeared before  them  and  said.  "Hear  this,  oh  Kings  !  Srikara is  not  a  mere  cowherd  boy.  The  God  is  pleased  with him.  In  his  eighth  birth  from  today  he  will  be  born  in Ambadi  under  the  name  Nandagopa.  Then  Mahavisnu will  incarnate  as  the  son  of  Nandagopa  under  the  name Sri  Krsna." Nandagopa  was  the  eighth  birth  of  this  Srikara.  (Siva Purana,  Sanipradosamahatmya) . 2)  Varuna  carried  away     Nandagopa.     While   Sri   Krsna was  living  in  Ambadi  as  the    foster-son    of  Nandagopa, Nandagopa  went  to  bathe  in  the  river  Yamuna.    While he  was  taking   a   dip    under   the     water   a   servant   of Varuna  carried  him  away  to  the  realm  of   Varuna.    As Nandagopa   disappeared    the   people    of    Ambadi  ran here  and  there  in  grief.  At.  last  Sri  Krsna    jumped   into the  water  and  reached  the  city  of  Varuna,  who  praised Sri  Krsna  and  said  that  it  was  to  see  Sri  Krsna  that    he had     carried    Nandagopa    away,     and     requested    for pardon.    Sri    Krsna   pardoned   Varuna    and      brought Nandagopa  to  Ambadi.  (Bhagavata,  Skandha  10). 3)  Nandagopa  swallowed  by  a  great   mountain-snake.      (See under  Krsna,  Para  21). NANDAKA  I.  A  tabor.  Whenever  the  flag  of  Yudhi- sthira  was  hoisted,  two  tabors  called  Nandaka  and Upanandaka  used  to  be  beaten.  (M.B.  Vana  Parva, Chapter  27,  Stanza  7) . NANDAKA  II.  A  sword  of  Mahavisnu.  (M.B.  Amis' a- sana  Parva,  Chapter  147,  Stanza  15). There  is  a  story  explaining  how  Mahavisnu  came  by this  sword  Nandaka.  In  days  of  old  Brahma  performed a  sacrifice  on  the  banks  of  the  heavenly  Ganga  on  a peak  of  mount  Mahameru.  While  Brahma  was  sitting in  deep  meditation  in  the  sacrifice  Lohasura  was  seen coming  to  cause  disturbance  to  the  sacrifice.  Immediate- ly a  male  being  came  into  existence  from  the  medi- tation of  Brahma.  The  male  being  paid  homage  to Brahma  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  Mahavisnu  at  the  request  of  the  gods. When  Mahavisnu  slowly  took  it  Lohasura  came  near. He  was  an  asura  of  blue  complexion,  with  thousand hands  of  adamantine  fists.  By  wielding  his  club  he drove  away  the  gods.  Mahavisnu  cut  down  his  limbs one  by  one  and  those  organs  became  metals  by  the touch  of  the  sword.  Then  Mahavisnu  killed  the  asura. Then  Mahavisnu  granted  Nandaka  a  pure  body  and various  boons.  Afterwards  Nandaka  became  the  deity of  weapons  on  the  earth.  Thus  Brahma,  who  got  rid of  the  disturbance  by  the  aid  of  Visnu,  completed  the sacrifice.  (Agni  Purana,  Chapter  245) . NANDANA  I.  Son  of  Hiranyakasipu.  Nandana  who had  been  ruling  over  the  Sveta  island  had  obtained boons  from  Siva  and  had  become  invincible.  He  ruled over  the  kingdom  for  ten  thousand  years  and  then attained  Kailasa  and  became  a  gana  of  Siva.  (Siva Purana,  Uttara  Khanda,  Chapter  2). NANDANA  II.  One  of  the  two  attendants  given  to Skandadeva  by  Asvinlkumaras.  (M.B.  Santi  Parva, Chapter  44). NANDANA  III.  A  divine  park  in  the  world  of  devas (gods).  Mention  is  made  in  Mahabharata,  Anusasana 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. NANDASRAMA.  A  holy  place.  Amba,  the  daughter  of the  King  of  Kasi  once  performed  penance  in  this  holy place.  (M.B.  Udyoga  Parva,  Chapter  186,  Stanza  26). NANDl  I.  A  Deva  Gandharva.  He  was  present  at  the birth  celebration  of  Arjuna.  (M.B.  Adi  Parva,  Chapter 12,  Stanza  56). NANDl  II.  One  of  the  divine  attendants  of  Siva.  (See under  Nandikesa). NANDIGRAMA.  It  is  stated  in  Valmiki  Ramayana, Ayodhyakanda  that  while  Sri  Rama  had  been  leading forest  life,  Bharata  lived  in  Nandigrama  for  twelve years  worshipping  the  sandals  of  Sri  Rama.  This Nandigrama  is  situated  nearly  fourteen  miles  away from  Ayodhya.  (Faizabad). NANDIKESA.  The  chief  of  the  Bhuta  Ganas  (the attendants)  of  Siva.  For  the  story  of  how  Nandikesa once  took  the  form  of  a  monkey  and  cursed  Ravana, see  under  Ravana. NANDIKUIiJpA.  A  holy  place.  In  Mahabharata, Anusasana  Parva,  Chapter  25,  Stanza  60.  it  is  men- tioned that  the  sin  incurred  by  causing  abortion,  will be  washed  away  by  taking  a  bath  in  this  holy  place. NANDINl  I.  A  cow  of  the  world  of  the  gods  (Devas). ( See  under  Kamadhenu) . NANDINI  II 525 NARA  I NANDINI  II.  A  holy  place.  In  this  place  there  is  a well  esteemed  by  the  gods.  It  is  mentioned  in  Maha- bharata,  Vana  Parva,  Chapter  84,  Stanza  15,  that  those who  bathe  in  this  holy  well  will  obtain  the  fruits  of Naramedhayajna  (human  sacrifice). NANDISENA.  One  of  the  four  attendants  given  to Subrahmanya  by  Brahma.  Lohitaksa,  Ghantakarna  and Kumudamali  were  the  other  three  attendants.  (M.B. Salya  Parva,  Chapter  45,  Stanza  24) . NANDlSVARA.     See  under  Nandikesa. NANDIVARDHANA  I.  The  name  of  the  conch  of Satyaki.  (M.B.  Salya  Parva,  Chapter  61,  Daksinatya- patfia). NANDIVARDHANA  II.  A  King  of  the  solar  dynasty.  He was  the  son  of  Vlrada  and  the  father  of  Suketu.  (Bhaga- vata,  Skandha  9). NANDIVEGA.  A  Ksatriya  family  of  ancient  India.  A famous  King  named  Sama  was  born  in  this  family. (M.B.  Udyoga  Parva,  Chapter  74.  Stanza  17). NAPTA.  An  eternal  god  concerned  with  offerings  to  the Manes.  (M.B.  Anusasana  Parva,  Chapter  91,  Stanza 37). NAPUMSAKA.  (EUNUCH).  Mention  is  made  in Brahmanda  Purana,  Chapter  48,  that  the  semen  intro- duced 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.       Brahma     created     Dharmadeva    from   his breast.  Truthful    and  righteous   Dharma   married    ten daughters  of  Daksa.    Several  sons  were  born  to  Dharma of  his  ten  wives.  But  foremost  among    them  were  Hari, Krsna,    Nara   and    Narayana.  Hari  and  Krsna  became great   yogins   and   Nara   and   Narayana    became  great hermits   of  penance.    The  Nara-Narayanas  lived  in  the holy   Asylum    of  Badarikasrama    in  the   vicinity  of  the Himalayas  for  a  thousand  years   performing  penance  to Brahma.  (Devi  Bhagavata,  Skandha 4). 2 )  Giving  birth  to  UrvaSL     See  under  Urva  I,  Para  1 . 3)  Keeper  of  Amrta  (Ambrosia}.     The   Devas    (gods)  and the    asuras    (demons)    together  churned  the  sea  of  milk and  obtained  Ambrosia  (the  celestial  nectar  of  immortal- ity).   Mahavisnu  took  the  guise  of  a    fascinating  woman and    obtained    the   Amrta    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  Narayana    took     sides  with  the devas,  and  fought  against  the  asuras  as    a   consequence of  which    the   asuras   were  defeated.  In  Mahabharata, Adi  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  Siva.     Because  he  was  not  invited  to  the sacrifice  by  Daksa,  Siva  got  angry  and  sent    his    trident against  Daksa's  sacrifice.  The    trident    completely   des- troyed the  sacrifice  and  flew  through  the  air  here    and there.  Then  it  reached  Badaryagrama  and  hit  the  breast of  Narayana  who  was  sitting   engaged   in   penance.    By the  force  of  the  utterance  of  the  sound  'Hum',  made by  Narayana,  the  trident  was  ejected  from  his  breast. Finding  no  accommodation  there  it  flew  back  to  Siva, who  getting  angry  at  this  rebut  approached  Nara- Narayanas  with  the  intention  of  exterminating  them. Nara  took  a  grass  from  the  ground  and  discharged  it  at Siva.  Instantly  the  grass  became  an  axe.  It  flew  round Siva  to  attack  him.  Siva  broke  the  axe.  From  that  day onwards  Siva  got  the  name  'Khandaparasu'  (one  who broke  the  axe).  In  this  story  it  is  .said  that  the  trident which  had  returned  from  the  breast  of  Narayana  heated the  hair  of  Siva  to  such  an  extent  that  they  were dried  as  dry  grass.  So  Siva  came  to  be  called  'Munja- kesV  (with  hair  having  the  colour  of  dry  grass).  (M.B. Santi  Parva.  Chapter  343) . 6)  Fight  with  Prahldda.  Once  Cyavana  the  son  of  Bhrgu went  to  Nakulesvara  tlrtha  (Bath)  to  take  his  bath  in the  river  Narmada.  As  soon  as  he  got  into  the  water the  serpent  called  Kekaralohita  caught  hold  of  him. Cyavana  meditated  on  Visnu.  So  the  poison  of  the  ser- pent did  not  affect  him.  The  huge  serpent  dragged Cyavana  to  Patala  (the  Nether  world).  But  as  his poison  did  not  affect  the  hermit  the  serpent  left  the prey  and  went  away.  The  Naga  damsels  welcomed him  and  showed  hospitality.  Being  greeted  by  the  Naga damsels  he  travelled  through  Patala  and  reached  the great  city  of  Danavas.  The  asura  chiefs  greeted  him  with respect.  PrahUda  met  Cyavana,  and  received  him  with pleasure.  The  hermit  said  to  Prahlada.  "I  came  to  bathe in  the-  Mahatirtha  and  worship  Nakulesvara.  When  I got  into  the  river  a  serpent  caught  hold  of  me  and brought  me  to  Patala,  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  Patala  ?  Would  you be  pleased  to  tell  us?"  Cyavana  replied  :  "Oh  !  power- ful and  mighty  King  !  The  holy  baths  are  Naimisa  on the  earth,  Puskara  on  the  sky  and  Cakra  tirtha  in  Patala ; these  are  the  most  important  ones." The  King  of  the  Daityas  decided  to  go  to  Naimisa  and said  : — "We  must  go  and  bathe  in  the  Naimisa  tirtha. We  could  visit  and  worship  Visnu  with  eyes  as  beautiful as  lotus."  Obeying  the  words  of  the  King,  preparations were  made  instantly  and  the  asuras  started  from  Rasa- tala  for  Naimisa. The  mighty  host  of  Daityas  and  Danavas  reached Naimisa  and  bathed  in  the  tirtha.  After  that  Prahlada went  to  the  forest  for  hunting.  As  he  was  walking  thus he  saw  the  river  Sarasvati.  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  ano- ther. Prahlada  saw  near  the  tree  two  hermits,  with matted  hair,  clad  in  the  hide  of  black  antelope,  perform- ing penance.  Near  them  were  two  perfectly  made  divine bows  named  Sarnga  and  Ajagava  and  two  quivers  which would  never  become  empty.  Prahlada  questioned  them without  knowing  that  they  were  Nara  and  Narayana. The  questioning  ended  in  a  contest.  The  hermit  Nara stood  up  and  taking  the  bow  Ajagava  began  sending showers  of  arrows  at  Prahlada.  Prahlada  checked  every one  of  them.  The  hermit  made  his  fight  more  severe. Prahlada  also  withstood  it.  At  last  pushing  Nara  back Narayana  came  to  the  front.  The  fight  between  Prahlada and  Narayana  was  fierce.  In  the  end  Prahlada  fell  down, his  breast  being  pierced  by  the  arrow  of  Narayana. NARA  II 526 Prahlada  realized  that  the  hermit  Narayana    was    none but    Visnu.   He   praised   Narayana    (Vamana    Purana, Chapter'8). 7)  Other  information. ( i )  On  the  occasion  of  the  stripping  of  Pancall  of  her clothes  at  the  palace  of  the  Kauravas,  Pancall  cried, calling  Nara  and  Narayana.  (M.B.  Sabha  Parva, Chapter  68,  Stanza  46). (ii)  Arjuna  and  Sri  Krsiia  were    the  rebirths    of  Nara and  Narayana.  (See  under  Arjuna). (iii)  It  is  stated  in  Mahabharata,  Santi  Parva,  Chapter 334,    Stanza   9,  that    the  hermit  Nara  was    one   of  the four  incarnations  taken  by  Mahavisnu  in  the    Manusya yuga  (age  of  man)  of  the  Svayambhuva  Manvantara. (iv)  It  is  mentioned  in  Padma  Purana,  Uttara  Khanda, Chapter  2,  that,  of  the  two  viz.    Nara    and    Narayana, Nara   was   of  fair  complexion    and   Narayana    of  dark complexion. (v)  It  was  because  of  the  curse  of  the  hermit  Bhrgu that  Nara-Narayanas  took  birth  as  Arjuna  and  Krsna in  the  Dvaparayuga.  (Devi  Bhagavata,  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  'Naram'.  Because  he lives  in  that  water  which  has  the  name  Naram,  the  uni- versal soul  got  the  name  Narayana.  (Manusmrti,  Chapter 1,  Stanza  10). (vii)     For   the   other    incarnations  of  Nara   see   under Raktaja. NARA  II.  A  Gandharva  (semigod).  It  is  stated  in Mahabharata,  Sabha  Parva,  Chapter  10,  stanza  14  that this  Nara  stays  in  the  presence  of  Kubera. NARA  III.  A  King  of  Ancient  India.  He  never  tasted meat  in  his  life.  (M.B.  Anus"asana  Parva,  Chapter  115, Stanza  64). NARA  IV.  One  of  the  wives  of  Uslnara,  a  King  of  the family  of  the  Anga  Kings.  Uslnara  had  several  wives such  as  Nrga,  Nara,  KrmI,  Dasa.  DrsadvatI  and  so  on. Nrga  was  born  from  Nrga,  Nara  from  Nara,  Krmi  from KrmI,  Suvrata  from  Dasa  and  Sibi  from  DrsadvatI.  All these  sons  became  Kings.  (Agni  Purana,  Chapter  277). NARA  V.  An  ancient  place  in  South  India.  (M.B. Bhlsma  Parva,  Chapter  9,  Stanza  60 ) . NARACA.     A  particular  type  of  arrow. NARADA  I.     A  very  famous  sage  of  the  Puranas. 1 )  Birth.     Narada  was  the  son  of  Brahma,    born   from his  lap.  Brahma  mentally  created  the  famous    saptarsis, Marici,  Angiras,    Atri,    Pulastya,  Vasistha,  Pulaha  and Kratu.  From  Brahma's  anger  was  born  Rudra,  from   his lap  Narada,  from  his  right  thumb  Daksa,  from  his  mind Sanaka  and  others  and  from  his  left  thumb    a  daughter called  Vlranl.  Daksa  wedded  Viranl.  (Devi   Bhagavata, 5th  Skandha). 2)  Various  births  of  Narada.     The  Puranas  refer  to   more than  seven    prominent   births    of  Narada.    He  was  firs,t born   as    the  son  of  Brahma,  and  after  that,  on  account of  Brahma's  curse  he  was  born  as  the  Gandharva  called Upabarhana.  Following  that  he  was  born  as    the  son  of emperor  Drumila  and  was  named  Narada.  Again  born  as the  son  of  Brahma  under  the  name  Narada,  he  married Malati  and  ended  his  life  as  a  monkey.    He   was    again born  as  the  son  of  Brahma  and   was   cursed  by   Daksa. Afterwards    he  was   born    as  the  son  of  Daksa  and  also as  a  worm.  All  these  births  did  not    occur   in  one    and NARADA I the  same  Manvantara.  Narada  may  be  noticed  doing something  or  other  in  connection  with  the  various characters  in  the  Puranas.  There  is  no  other  character in  the  Puranas  occupying  so  popular  a  place  in  them  as Narada.  The  important  five  births  of  Narada  are  des- cribed below. (i)  The  Gandharva  called  Upabarhana.  Narada  born from  the  lap  of  Brahma  desired  to  remain  a  celibate. But,  Brahma  suggested  that  he  should  assume  responsi- bility for  procreation  as  his  (Brahma's)  other  sons  like Marici  and  Sanaka  had  already  become  celibates. Narada  did  not  accept  this  suggestion  of  Brahma  at which  the  latter  got  angry  and  cursed  Narada  to  lose his  knowledge  and  to  marry  fifty  beautiful  women. Brahma  continued: — "You  will  be  born  as  a  Gandharva known  as  Upabarhana  and  will  become  a  great  music- ian. You  will  be  unrivalled  in  the  handling  of  the Vina.  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  Visnu.  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  Puskara  lake  to  propitiate Siva  for  a  child.  Siva  appeared  and  blessed  Citraketu to  the  effect  that  Narada,  the  son  of  Brahma,  would  be born  as  his  son.  Accordingly  the  wife  of  Citraketu delivered  a  son  whom  the  family  priest  named  Upa- barhana. The  boy  grew  up  as  a  devotee  of  Visnu.  Brhas- pati  taught  him  the  worship  of  Hari  (Visnu).  Upabar- hana lived  on  the  slopes  of  the  Himalayas  performing penance.  While  Upabarhana  was  one  day  engaged  in  Sa- madhi fifty  daughters  of  the  Gandharva  called  Citraratha passed  that  way,  and  they  fell  in  love  with  Upabarhana, who  was  in  Samadhi.  He  awoke  from  Samadhi  on  hearing the  melodious  songs  of  the  fifty  damsels  who  stood  there with  palms  joined  in  reverence.  Upabarhana  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  Visnu  in Brahmaloka.  Upabarhana  accompanied  them.  He  be- came lustful  towards  Rambha.  The  Prajapatis,  who noticed  it  got  angry,  and  Upabarhana  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.  Malati,  the  eldest of  his  wives,  got  ready  to  curse  Brahma,  Yama  and Mrtyu.  In  great  consternation  they  sought  refuge  under Visnu,  who  comforted  and  sent  them  back  to  Malati. They  saluted  her.  Then  a  brahmin,  who  went  there questioned  Brahma  about  the  death  of  Upabarhana. The  brahmin  told  him  that,  according  to  previous  deci- sion, life  for  another  thousand  years  remained  for  Upa- barhana, but  he  died  in  the  meantime  on  account  of the  curse  of  Prajapati.  Immediately  the  brahmin  assumed the  form  of  Visnu.  The  brahmin  blessed  Upabarhana 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  Upabarhana  and  Malati  spent  their  time  in austerities  on  the  banks  of  the  Ganga.  At  last  Upabar- hana expired,  and  Malati  ended  her  life  in  his  funeral pyre.  (Bhagavata,  7th  Skandha) . NARADA I 527 NARADA I (ii)  Son  ofKaldvati.  There  lived  in  Kanyakubja  the emperor  called  Drumila.  He,  along  with  his  wife Kalavatl,  performed  penance  on  theb  anks  of  the  Ganga for  an  offspring.  Kalavatl  pleased  Kasyapa,  by  her worship  and  with  his  blessing  she  became  pregnant. Drumila,  who  in  the  meantime  had  renounced  every- thing 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  Kalavatl  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  Kalavatl  named  the  child Narada,  meaning  he  who  gives  water.  When  the  child Narada  grew  up  he  told  his  mother  the  story  about  his former  birth.  He  turned  out  to  be  a  great  devotee  of Visnu.  Meanwhile,  Kalavatl,  who  went  to  milk  the cow  one  night,  was  bitten  to  death  by  a  snake,  and Narada  was  orphaned.  Siva  and  three  attendants  of  his who  went  there  in  disguise  were  pleased  at  Narada's great  devotion  for  Visnu  and  his  service-mentality.  He lived  on  the  left-overs  given  by  them.  He  repeated  songs sung  by  them  about  Visnu.  Gradually  Narada  became perfect  devotee  of  Visnu  and  a  unique  master  of  music. Siva  and  others  imparted  Bhagavata  to  Narada  before they  left  him.  Narada  who  thus  attained  divine  know- ledge performed  penance  for  many  years  on  the  banks  of the  Ganga  and  died  there.  (Bhagavata,  7th  Skandha) . (iii)  Birth  as  Kapi  (Monkey).  Narada,  who  expired  on the  banks  of  the  Ganga  was  again  born  as  the  son  of Brahma.  Though  the  father  wanted  the  son  to  get married  the  latter  preferred  to  spend  his  days  in  the  medi- tation on  God.  Brahma  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  asramas  (stages  in  life)  like  that  of  the  celibate, the  house-holder,  the  anchorite  and  the  sannyasin.  In fact,  only  such  people  will  be  able  to  serve  man  and God.  A  girl  named  Malati  alias  Damayanti  is  born  to maharsi  Saftjaya,  and  Siva  has  granted  her  the bopn  that  in  this  birth  you  will  become  her  husband. You,  therefore,  go  to  Naranarayanas  engaged  in  penance /'  on  the  Himalayas.  They  will  give  Malati  in  marriage to  you." Accordingly  Narada  went  to  BadarikasYama  where  in  the presence  of  Naranarayanas  he  married  Malati. During  those  days  Narada  and  sage  Parvata  started  on a  pilgrimage  in  the  course  of  which  they  went  to  the palace  of  emperor  Sanjaya  to  observe  Caturmasya.  The emperor  left  a  well-furnished  house  at  the  disposal  of  the pilgrims.  He  also  deputed  his  daughter  Damayanti  to serve  them.  The  humble  service  of  Damayanti  pleased them  both.  But,  Damayanti 's  devotion  towards  Narada was  more  ardent  and  both  of  them  noticed  this  fact. One  day  Parvata  asked  Narada  whether  Damayanti did  not  take  a  special  interest  in  him  (Narada)  and  to this  Narada  answered  'Yes,  I  too  think  so'.  Parvata got  angry  at  this  answer  of  Narada  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 Damayanti's  partiality  for  you?  You  become,  therefore, a  monkey".  Narada,  in  turn,  cursed  Parvata  as  follows: "You  will  live  in  hell  in  Yamaloka  for  a  hundred years."  . Accordingly  Narada  became  a  monkey  and  Parvata lived  in  hell.  At  this  juncture  Sanjaya's  ministers advised  him  to  marry  his  daughter  to  a  prince,  and  the news  made  her  very  sad.  Sanjaya  understood  the  reason for  his  daughter's  sadness  from  her  nurse.  The  father had  ultimately  to  yield  to  her  wishes  and  Damayanti married  Narada,  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  Sanjaya. Narada  treated  Parvata  duly  well,  and  pleased  at  the treatment,  he  gave  redemption  to  Narada  from  the curse.  Narada  lived  very  happily  with  Damayami  for  a long  time  at  the  palace,  and  after  the  demise  of Damayanti  he  attained  Brahmaloka.  (Bhagavata,  7th Skandha). (iv)  Born  as  Dakfas  son.  After  the  creation  of  the Devas  was  over,  Brahma  called  Daksa  to  him  and  asked him  to  marry  Virani  and  procreate,  and  Daksa accordingly  begot  five  thousand  sons  of  Virani.  They were  called  Haryasvas.  Finding  that  the  Haryasvas  also were  interested  in  the  procreation  of  children  Narada, the  Devarsi,  approached  and  told  them  as  follows: — "Oh  !  Haryasvas  !  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  absolute- ly free  in  the  sky,  why  do  you  not  find  out  the  limit  of the  earth?" The  Haryagvas  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  Haryasvas  in  the  above  manner, Daksa  created  the  Sabalasvas,  whom  also  Narada  sent away  to  various  parts  of  the  earth.  Daksa  again  created five  thousand  people  whom  also  Narada  drove  away  in the  above  manner.  Angry  and  sad  at  this,  Daksa  cursed Narada  thus: —  "Well,  Narada  !  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." Narada  became  a  world-trotter  on  account  of  the  above curse  of  Daksa.  He  was  also  reborn  as  the  son  of  Daksa. (Devi  Bhagavata,  7th  Skandha  and  Visnu  Purana,  Part 1,  Chapter  15). (v)  Born  as  a  worm.  There  is  a  story  about  Narada 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  atman  (soul) .  Just  as  you  love your  body  I  also  love  and  protect  my  body.  (Maha- bharata). 3)  Visnu  showed  Narada  the  function  of  Maya.    See  under Taladhvaja  I 4)  Narada  became  a  woman.      While   staying    once    with Krsna  at  Dvaraka,  Narada  and  the  former  went  out    on a  tour    in    an    aerial    chariot.    On  the  way  they  saw  a stream  and  Krsna  stopped  the  chariot  there  as    Narada NARADA  I 528 NARADA  I wanted  to  quench  his  thirst  at  the  stream.  Narada  drank water  from  the  stream  disobeying  Krsna's  injunction  that he  should  bathe  before  drinking  water,  and  lo!  the  next moment  Narada  was  turned  into  a  woman  and  when  'she' looked  around  neither  Krsna  nor  the  chariot  was  to  be seen.  She  wandered  about  in  the  forest  and  at  last  reached an  asrama.  When  the  Rsi  of  the  as"rama  awoke  from  his samiidhi  he  saw  standing  before  him  a  beautiful  woman who  requested  him  to  accept  her  as  his  disciple.  He  readi- ly granted  her  request.  The  preceptor  married  the  disci- ple 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  extraordi- nary hunger  also  held  htr  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  Narada  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 Krsna.  As  ordered  by  Krsna  Narada  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  Vina.  And  Krsna  told  Narada: "The  Rsi  who  lived  with  you  as  your  husband  and who  is  no  more  is  Kalapurusa,  and  the  sixty  children are  years  Prabhava,  Vibhava  etc. Krsna  and  Narada  then  returned  to  Dvaraka.  (Bhaga- vata.  7th  Skandha) . 5)  Narada  met  the  woman  called  Bhakti.  When'  Kalikala held  the  earth  in  its  grips  Narada,  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  Yamuna,  the  sports  field  of Krsna.  On  both  sides  of  her  two  old  men  were  breath- ing 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.  Narada  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  Jnana  (knowledge)  and  the  other  Vairagya  (renun- ciation), 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  Dravida  region,  grewupinKarnataka, lived  here  and  there  in  Maharastra  and  became  old  at Gujarat  whereat,  atheists  due  to  the  evil  of  Kali  inflict- ed wounds  on  me  for  a  long  time  so  that  I  became very  weak.  I  did  then  go  with  my  sons  to  the  worship- ful Vrndavana  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." Narada  read  out  the  Vedas  and  the  Vedangas  to  her, to  no  purpose.  Then  Sanaka,  Sanandana,  Sanatkumara, Sanatsujata  and  others  (all  of  them  the  mental  off- springs of  Brahma  and  gifted  with  eternal  youth)  asked Narada  to  read  out  Bhagavata  to  the  sons  of  Bhakti. Narada  did  so,  and  they  became  immediately  young. (Padma  Purana,  Uttarakhanda) . 6)  Tested  Sri  Krfna.     Krsna  was  living  in  Dvaraka  with his  16008  wives.  Narada  once    wanted    to    know    how Krsna  managed  to   maintain    so   many    wives    without any  difficulty  or  quarrels  among  them.  To   test    it     he first  went  to  the  palace  of  RukminI  where  both    Krsna and  herself  welcomed  and  treated    him    duly.    Narada next  visited  Satyabhama's  house  where  also  Krsna  and herself  welcomed    and    treated  him  well.  In  the  houses of  all  the  16008  wives  of  Krsna,  Narada  had  the    same experience    as    above.     He  was  wonder-struck  at  the divine    powers  of  Krsna  and  returned   home   praising Krsna  (Bhagavata,  10th  Skandha). 7)  Mahavifnu  put    down    Narada' s    haughtiness.     Narada had  been  very  proud  about  his  greatness  as  a  musician. Visnu  decided  to  put  an  end  to  this  conceit   of  Narada for    which    purpose  he  took  Narada  to  a  forest.  There they  saw  many  women,  whose  limbs  had  been  cut,  crying on  account  of  insufferable  pain.  Mahavisnu    asked    the women   who    they    were  and  why  their  limbs  were  cut. They  answered   Visnu    that    they    were    Ragims,    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  Narada. Narada  hung  his  head  down  in  shame  at  the  above answer  of  the  women  and  he  was  cured  of  his  conceit. (Adbhuta  Ramayana). 8)  Hanuman  shamed  Narada.     Narada   once  met   Hanu- man,   who   sang   a  song    for   him.   Enjoying  the  music Narada   placed  his  Vina  on    a   rock  which   had    been melted     by     the    song    of   Hanuman,    and   Narada's Vina   sank   into   the  melted  rock.  When  the  singing  by Hanuman    was  over,  the  rock,  as  of  old,    became   hard again  and   the  Vina  got   stuck   up   with    it.    Hanuman asked  Narada  to  melt  the  rock  again  with  a  song  of  his and  take  away  his  Vina.  Narada  sang  and    sang,    all  to no  purpose.  The  rock  did  not  melt  again.    Then  Hanu- man  sang    a   song   and  the  rock  melted.  After  praising Hanuman   Narada   left   the  place  ashamed.    (Adbhuta Ramayana) . 9)  Sri  Krsna  instructed  Narada  about  Maya.     Narada  once requested   Krsna    to  teach    him  about  Maya  (illusion) and    Krsna  told  him  that  he  would  be  taught  sometime later.  Afterwards,   one  day  while  Narada   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   Narada  fell  in  love  with  her.    Narada 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   Narada  was  grief-stricken. Then  Krsna  appeared  there  and  asked  Narada  whether he  loved  Maya.  Narada    confessed    that    he  understood NARADA I 529 NARADA  I Maya  very  well  and  requested  Krsna  to   save  him  from attachments  on  account  of  Maya. 10)  Narada   and   Sanatkumara.     Once  Narada   went    to Sanatkumara  and  requested  him  to  instruct  him  in  spirit- ual wisdom  telling  the  latter  that  he  had  already    learnt the    Vedas   and    all    other    scriptures  and  arts.  Sanat- kumara  accordingly    taught    him     about    the     perfect nature,    without    either    beginning   or   end,  of  supreme bliss.  He  taught   Narada    thus  :    "Everything   is   God. God   exists  in   all    animate  and  inanimate  objects,    and God     is     superior      to     everything."      (Chandogyopa- nisad) . 11)  Other  information  about  Narada. ( 1 )  Once    Brahma   advised    him    sixteen   names  which would  wash  off  all  the    evils    of  Kali,  i.e.    Hare   Rama Hare  Rama  Rama  Rama  Hare  Hare,  Hare  Krsna  Hare Krsna   Krsna   Krsna      Hare      Hare.      (Kalisantarano- panisad). (2)  It  was  Narada  who  gave    the   impetus    to   Valmiki for  the  composition  of  Ramayana.  Once   Valmiki   asked Narada,    who   had    returned    after  a  tour  of  the    three worlds,  who  the  greatest  of  men    was.    Narada    replied 'Sri  Rama'    and   related    to   Valmiki   a  brief  history  of Rama.  Narada  departed  from  there   and  Valmiki   went to  the  banks   of  the    river  Tamasa.    It   was  there  that Valmiki,  at    the    sight    of  a  hunter  shooting  down  one of  the  Kraunca  birds,  sang  the  famous  verse  'Manisada' etc.  (See  under  Valmiki). ( 3 )  Narada  once  went  to  Veda  Vyasa,  who  was  very  un- happy because  he  had  no  children.  Questioned  by  Vyasa as  to  the  means  to    have    a   son   Narada  advised  him  to worship   Paras akti    (the    supreme  power).  Accordingly Vyasa    worshipped    Parasakti  at  Kailasa  and  was  gifted with  the  son  Suka.  (Devi  Bhagavata,  1st  Skandha), ( 4 )  When  once   Narada  came  to  Vaikuntha  playing  on his    Vina   Laksmldevi   went   bashfully    into    the    inner apartment.    In  fact,    she  felt  some  love  towards  Narada who    asked   Visnu   for  the  reason  thereof.  Visnu  replied that  none  existed   who  had  absolutely  conquered  Maya ( illusion )  and  that  Laksmldevi  felt  love  towards  Narada for  a  few   moments   because    of  the  influence  of  Maya. (Devi  Bhagavata,  6th  Skandha). (5)  Once  Agastya    kicked  down  mount   Vindhya   and Narada  had  also  a  small  share  in  it.  Vindhya  had   risen above  the    path  of  the  sun  as  Narada    told   him  queru- lously   that    the    Sun   was   circling  Mahameru  and  was ignoring  Vindhya.  ( Devi  Bhagavata,  10th  Skandha). (6j  Narada  once  went  to  Patalaloka  ano  returned  after having  been  duly  treated  as  guest  by  Prahlada.  ( Brahma Purana,  Chapter  23). (7)  Narada   once   cursed    Nalakubara   and  Manigriva (sons  of  Kubera)  and  turned  them  into  two  trees.  They regained    their   former  form   on    being  touched  by  the mortar   drawn   by   Krsna    as    a  boy.  ( See  under  Nala- kubara ) . (8)  It  was  Narada  who  told  Karhsa  that  Sri  Krsna  was in  Ambadi.  He  also  told  Karhsa  about  his  previous   his- tory. (Bhagavata,  10th  Skandha). ( 9 )  Vrkasura  once  asked  Narada  who  amongst  the  Tri- murtis  used  to  be  pleased  most  easily  and  Narada  men- tioned   Siva.    It  was  therefore  that  the  asura  performed penance    to  Siva   and    pleased   him.    (Bhagavata,  10th Skandha ) . (10)  The  following  story   occurs   in  the  Vayu  Purana as  to  how  Narada's  Vina  became  the  musical  instrument of  the  world.  Once  Narada  was    in  Indra's  court  when the  latter   asked  Urvasi    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.  Narada,  who was   playing    his  Vina    called    Mahatl,  also  committed some  mistakes,   Narada  did  so   to  attract   the    attention of  the  audience  to  UrvasTs  mistakes.    Noticing  the  mis- take   Agastya,    who    too    was    present  on  the  occasion, cursed    Urvasi    to   become    a    bamboo.    He  cursed  that Narada's  Vina  should    become    the   Vina   of  the  world (Vayu  Purana). (11)  Narada's   curse    was    also   one  of  the  causes  for Ravana's  death.  Ravana  once    requested  Narada  to  ex- plain to  him  the  meaning  of    'Om',    and  when    Narada refused    to    oblige   him   he    threatened    to  cut  Narada's tongue.    Narada    in   return    cursed    that   the  ten   heads of  Ravana  would  be  cut.   (Kamba  Ramayana,   Yuddha Kanda ) . (12)  During  one  Kalpa,  Narada  was  born   as   a   Deva- gandharva    as    the  son  of  Kasyapa  by  his   wife    Muni, (Adi    Parva,     Chapter   1     and     Svargarohana    Parva, Chapter5). (13)  On   one  occasion   Narada    recited    Mahabharata which  included   three   lakhs    of  &  lokas.  ( Mahabharata, Adi  Parva,  Chapter  1 ;  Svargarohana  Parva,  Chapter  5 ) . ( 1 4)  Since  he     imparted   Sankhya   wisdom  to  the  sons of  Daksa    they  renounced    the  world  and    departed  for different  places.  (Adi  Parva,  Chapter  75,  Verse  7). (15)  He  was   present   at    the    birthday   celebrations  of Arjuna.  (Adi  Parva,  Chapter  122,  Verse  57). (16)  He  also  was  present  in  the  company  of  Devas  and women,   who  attended     Pancali's     Svayarhvara,    (Adi Parva,  Chapter  186,  Verse  7). (17)  After  Pancali's  Svayamvara   he  once  went    to  the Pandavas  at  Indraprastha  and  advised  the  five   brothers not  to  quarrel  over  Panca.ll.  It  was  he,  who    told  them the  story  of  the  Sundopasundas.  He  also  arranged  that Pancall  should  live  by  turns  of  one  year  each  with  each  of the  five  Pandava  brothers.     (Adi    Parva,  Chapter  207, Verse  9). (18)  It  was  he   who  consoled  and  sent  the  apsaras  called Varga,   who   was    in   the  grip  of  a  curse,  to  the  south, (See  under  Varga). (19)  In    the   form    of  a  catechism    he  gave  advice  on various  topics  to  Dharmaputra.  ( Sabha  Parva,   Chapter 5). ( 20)  When  proposals  for  building   a   palace   at    Indra. prastha  for  the  Pandavas  were   under  discussion  Narada went  there  and  gave  descriptions   of  the  courts  of  Indra, Yama,   Varuna,   Kubera  and    Brahma.    (Sabha  Parva, Chapters  5-11). (21)  He  related  the  story  of  HariScandra  to  Dharma- putra. (Sabha  Parva,  Chapter  12,  Verse  23). (22)  It  was   he   who  conveyed     the   information   to DvarakathatKrsna's  grandson  Aniruddha  was  imprison- ed in  the  house  of  Bana.  (Sabha  Parva.  Chapter  38). (23)  He  bathed  Yudhisthira's  head  with  holy   waters  at the  Rajasuya  Yajfta.    (Sabha   Parva,  Chapter  55,  Verse 10). NARADA  I 530 NARADAGAMANAPARVA ( 24)  He  prophesied  that  the  Kauravas  would  get  annihil- ated. (Sabha  Parva,  Chapter  80,  Verse  33). (25)  When    Pradyumna    decided    to  kill    Salva  it    was Narada  who  saved    him.    (Sabha    Parva,   Chapter    19, 'Verse  22). ( 26 )  Narada  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   Narada   who   informed    Indra    about  the Svayamvara  of  Damayantl.  (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  Pandavas  were  living  in    the   Kamyaka forest  Narada  went    there  and    enjoyed  hearing  stories related    by  Sage   Markandeya.    (Vana  Parva,  Chapter 183,  Verse  47). (31)  Once   he    went   to    the    palace  'of  Asvapati    the father   of  Savitri    and  described  the  good  qualities  and merits   of  Satyavan    as   a   result   of  which  Savitri  was married  to  Satyavan.  (Vana  Parva,  Chapter  294,   Verse 11). (32 )  Once   in    the    course   of  a    search   for  a    suitable husband  for  his  daughter,  Matali  was  taken  by  Narada 'to  Varunaloka    and   shown    many      wonderful    sights. (Udyoga'  Parva,  Chapter  100). (33)  After  that  he  took  Matali  to  Garudaloka.  (Udyoga Parva,  Chapter  101). (34)  At   last    he  got    Matali 's    daughter     married   by Aryaka.  (Udyoga  Parva,  Chapter  104,  Verse  1 ). (35)  He   related   Galava's   history    to    Dharmaputra. (Udyoga  Parva,  Chapter  106). ( 36 )  When  fighting  started  between  Bhisma  and  Parasu- rama     Narada    tried     to      stop      them.    (See     under Amba). (37)  He  consoled  Akampana  who  was  grieving  over  the death  of  his  son.  (Drona  Parva,  Chapter  52). (38)  He  demanded   Sanjaya's   daughter    in   marriage. (Drona  Parva,  Chapter  52,  Verse  12). (39)  Sage    Parvata   cursed   Narada   and    he,  in    turn, cursed  Parvata.  ( Drona  Parva,  Chapter  55,  Verse  7 ) . ( 40 )  He   blessed   that   a   son   would   be   born  to  King Sanjaya.  (Drona  Parva,  Chapter  55,  Verse  24). (41)  He     consoled     Sanjaya    who    was    sad   over  the absence   of  children     by   telling    the   story   ofVaruna. (Drona  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.  ( Drona  Parva,  Chapter 56). (43)  He  extolled  the  charitable  nature  of  King  Paurava. (Drona  Parva,  Chapter  57). (44)  He  extolled  the  yajfia  conducted  by  emperor  Sibi and  also  his  generosity.  (Drona  Parva,  Chapter  58). (45)  He  related  the  story  of  Sri   Rama   to  Yudhisthira. (Drona  Parva,  Chapter  59). (46)  He  related  the  story  of  Bhaglratha,  (Drona  Parva, ghapter  60) , (47)  He  convinced  Yudhisthira  about  the   reasons   for the  prosperity  of  Dilipa.   (Drona  Parva,  Chapter  61). (48)  He    told    Yudhisthira    the    stories   of  Mandhata, Yayati,  Ambarlsa,  Sasabindu,  Saha,  Rantideva,  Bharata, Prthu,      Parasurama     and     Srnjaya.      (Drona     Parva, Chapters  61-70). (49)  Narada  too  was  present  to  see  the  pond  created  with arrows  by  Arjuna  during  the  great  war.    (Drona  Parva,. Chapter  99,  Verse  61). (50)  He  lighted  the  lamp  for  the  Pandavas   during   the great  war.  (Drona  Parva,  Chapter  163,  Verse  15). (51)  He  prompted  Vrddhakanya  to  get    married.    (See under  Vrddhakanya) . (52)  It  was  he  who  conveyed  the  news  about  the  anni- hilation   of  the   Kauravas   to  Balabhadrarama.   (Salya Parva,  Chapter  54,  Verse  25) . (53)  He  prevented  Arjuna  and  Asvatthama  from  using Brahmastra  during    the    great   war.    (Sauptika  Parva, Chapter  14,  Verse    11). (54)  He   informed    Yudhisthira    about    the    curse   on Karna.  (Santi  Parva,  Chapter  2). (55)  On  another  occasion  he  related  to  Yudhisthira  the story  of  Suvarnasthill,   son   of  Sanjaya.    (Santi  Parva, Chapter  31). ( 56 )  He  was  also  present  in  the  company    of   the   sages who  visited  Bhisma  on  his  bed  of  arrows.  (Santi    Parva, Chapter  45,  Verse  8). (57)  It  was  he  who  prompted    Dharmaputra    to   ques- tion Bhisma  on  topics  of  Dharma  (righteousness)  (Santi Parva,  Chapter  54,  Verse  3 ). (58)  Once   Narada   told   wind    that    the    Salmali  tree claimed  itself  to  be  greater  than  wind.   The  next   morn- ing wind  smashed  the  branches  and    leaves  of    the  tree. (Santi  Parva,  Chapter  155,  Verse  9). (59)  Once  he  entered  into  a  discussion  about  the  creat- ion of  the  world  with   Asitadevalamuni.     (Santi  Parva, Chapter  275,  Verse  3). (60)  He  gave  advice  to  sage  Galava  about  the  means  to achieve  progress  and  prosperity.  (Santi   Parva,    Chapter 287,  Verse  12). (61)  Once  he  advised  sage  Suka  on  topics  of  renuncia- tion. (Santi  Parva,  Chapter  329). (62)  He   praised    God    once   with  two  hundred  names (Santi  Parva,  Chapter  338). (63 )  He  once  explained  to  the  Apsara   woman     Panca- ciida  the  aspects  and    characteristics   of  women.    (Anu- sasana Parva,  Chapter  38,  Verse  6). (64)  He   related    to  Bhisma  the   greatness    of  feeding people  with  rice.  (Anusasana  Parva,  Chapter  63,    Verse 5). (65)  He  advised  Marutta  to  appoint  sage  Sarhvarta  as  his priest.  (Asvamedha  Parva,  Chapter  6,  Verse  18). (66)  It  was  he  who  informed   Dharmaputra   about  the death  of  Dhrtarastra,  Gandhari    and   Kuntl    in    a  wild fire.  (Asramavasika  Parva,  Chapter  37). (67)  He   was    also  present  with  the   sages  who    cursed Samba,  son  of  Krsna,  to  deliver  an  iron    rod.  (Mausala Parva,  Chapter  1 ) . (68)  Synonyms    for   Narada  :  Devarsi,    Paramesthija. Paramesthi,  Paramesthiputra,  Surarsi  etc. NARADA  II.     One  of  the  Brahmavadi  sons  of  Visvamitra (Anusasana  Parva,  Chapter  4,  Verse  53 ). NARADAGAMANAPARVA.     A  sub  parva   of  Asrama- vasikaparva,  Chapters  37-39. NARAD I 531 NARASIMHA NARADl.     One  of  the  Brahmavadi    sons    of  Visvamitra. (Anus~asana  Parva,  Chapter  4,  Verse  59) . NARADlYAPURANA.     One   of   the   eighteen    Puranas. (See  under  Puranas) . NARAKA  I.      (NARAKASURA).     A  valiant  Asura. 1)  Birth.     Once  the  Asura    Hiranyaksa    was    amusing himself  by  wading  through  the    ocean  and    beating    at the  waves  with  his  club.  Varuna,  the  god  of  water,   was alarmed  at  this  and  ran  to  Mahavisnu    and    told    him every    thing.     Hearing    this    Mahavisnu  got  up  to  kill Hiranyaksa.  Hiranyaksa  who  had  assumed  the    form  of a  Boar  carried  the  earth  on  his  tusks  and  ran  to  Patala. As  the    goddess  earth  had  come  into   contact    with  the tusks  of  Hiranyaksa  she  became  pregnant  and  gave  birth to  an  asura  infant  of  immense  might  and    power.    That infant  was    Narakasura. Taking  the  infant  born  from  impurity  the  sad  goddess Earth  went  to  Mahavisnu  and  requested  him  to  save the  child  somehow.  Mahavisnu  pitied  him  and  gave him  Narayanastra  (Narayana's  weapon)  and  said: "Naraka  !  So  long  as  this  weapon  is  with  you,  nobody but  me  could  kill  you."  Saying  this  he  disappeared. (Bhagavata,  Skandha  10). 2)  Administration.     Narakasura    made    Pragjyotisa   his capital  and  ruled  over  the  asuras  as  their    emperor  for a    long    time,  all  the  while  terrifying  the  Devas.  Once this  asura  raped  Kaseru  the  daughter    of  Tvasta.     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  Maniparvata.  He  appointed  four  mighty  and fearful  asuras:  Hayagriva,     Nisunda,    Pancanada    and Mura  as  gate-keepers  of    Pragjyotisa.     As    they    stood blocking    the    way    up  to  Devayana,  nobody  dared  to enter  Pragjyotisa.  The  ten  sons  of  Narakasura   guarded the  harem.  At  the  boundary  of  the    country   Murasura had  tied  six  thousand  ropes  with  a  sword  at  the  end    of each.     So    enemies  dared  not  come  near  the  boundary. When  Sugriva  gave  instructions    to    the    monkeys  who were  sent  in  search  of  Sita,  about  the    route   they   were to  follow,  he  had  mentioned  about  the    city    of    Prag- jyotisa.    Mention    is    made    in     Valmiki    Ramayana, Kiskindha    Kanda,    Sarga    42    that  Sugriva  had  given them  special  instructions  to  search    for    Sita   in    Prag- jyotisa.  (M.B.  Visnu  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  Mahavisnu  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  Mahavisnu. Another  version  of  this  story  says  that  the  damsels   had requested    Brahma    for     liberation     from      the    curse according    to    the    advice    of  the  hermit  Narada,  and that  Brahma  had  given  them  liberation  from  the   curse. In  some  versions  it  is  stated  that    Narada  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  Narakasura. Those  sixteen  thousand  darnels  who  had  been  born  as princesses  in  different  places  were  taken  captives  by Narakasura  and  were  kept  in  Audaka.  ( Bhagavata, Skandha  10). 4)  Death.  Narakasura  who  had  been  causing  devast- ation 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  Pragjyotisa.  Indra  went  to  Dvaraka and  told  Sri  Krsna  of  the  molestations  he  had  received at  the  hands  of  Narakasura.  Sri  Krsna  rode  on  his Garuda  with  his  wife  Satyabhama  to  Pragjyotisa.  They flew  over  the  city  round  and  understood  the  lay-out  of the  city,  and  the  precautions  taken  by  Narakasura.  The battle  began  after  this  reconnaissance.  Sri  Krsjria, Satyabhama  and  Garuda  fought  with  the  asuras.  The mighty  asuras  such  as  Mura,Tamra,Antariksa,  Sravana, Vasu,  Vibhavasu,  Nabhasvan,  Aruna  and  others  were killed.  At  last  Narakasura  himself  entered  the  battle- field. A  fierce  battle  ensued  in  which  Naraka  was  killed. The  divine  weapon  Narayanastra  of  Naraka  was"  'given to  his  son  Bhagadatta.  After  the  battle  Sri  Krsna  and Satyabhama  went  to  the  world  of  the  gods  and  returned the  ear-rings  to  Aditi  and  the  umbrella  to  Indra. (Bhagavata,  Skandha  10). NARAKA  II.  Mention  is  made  about  another  Naraka- sura who  was  born  to  Prajapati  Kasyapa  by  his  wife Danu,  in  Mahabharata,  Adi  Parva,  Chapter  65,  Stanza 28.  Once  Indra  defeated  this  Narakasura.  It  is  seen  in Mahabharata,  Sabha  Parva,  Chapter  9  that  this  asura after  his  death,  stayed  in  the  palace  of  Varuna  worship- ping him. NARAKA  III.  Bhagadatta  the  son  of  Narakasura  ruled over  the  part  of  Patala  called  Naraka,  and  being  the ruler  of  Naraka,  Bhagadatta  seems  to  have  been  known by  the  name  of  Naraka  also. NARAKA.  IV     See  under    Kala  I. NARANARAYANAS.  Two  hermits  Nara  and  Narayana. These  two  hermits  had  spent  many  thousands  of  years  in Badaryasrama  doing  penance.  Arjuna  was  the  rebirth  of Nara  and  Sri  Krsna  was  the  rebirth  of  Narayana.  (For detailed  story  see  under  Nara  and  Narayana) . NARANTAKA  I.  A  captain  of  the  army  of  Ravana.  It is  stated  in  Agni  Purana,  ChapterlO,that  the  captains  of Ravana,  viz.,  Kumbha,  Nikumbha,  Makaraksa, Mahodara,  Mahaparsva,  Matta,  Unmatta,  Praghasa, Bhasakarna,  Virupaksa,  Devantaka,  Narantaka,  TriSiras, Atikaya  and  other  Raksasas  fought  on  the  side  of Ravana  against  Sri  Rama  and  that  all  of  them  were killed.' Of  these  Devantaka  and  Narantaka  were  mighty  and valiant  warriors.  Angada  killed  Narantaka  after  a fierce  battle.  (Valmlki  Ramayana,  Yuddha  Kanda, Chapter  69). NARANTAKA  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  Ganapati  incarnated  in'  the house  of  KaSyapa  to  protect  the  three  worlds.  Knowing this  Narantaka  resorted  to  various  means  to  kill Ganapati.  But  his  attempts  were  futile.  Finally  he  was killed  by  Ganapati.  (Ganega  Purana). NARARASTRA.  A  kingdom  of  ancient  India.  In  Maha- bharata, Sabha  Parva,  Chapter  31,  Stanza  6,  it  is mentioned  that  Sahadeva  one  of  the  Pandavas,  con- quered this  country. NARASIMHA.     SeeunderAvatara. NARAVAHANA 532 NARAYANA NARAVAHANA.  A  Ksatriya  King  who  had  obtained remission  of  the  sin  of  Brahmahatya  (slaughter  of Brahmin)  by  taking  the  fast  of  Vaisakhavrata. This  man  who  was  a  Ksatriya  of  Pancala  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  Munisarma.  Naravahana  told  him  his  story. This  Brahmana  who  was  a  lover  of  God  advised  him regarding  the  importance  of  the  Vais"akha  fast.  By taking  this  fast  the  King  obtained  remission  of  sin. (Padma  Purana,  Chapter  88). NARAVAHANADATTA.      A      famous        Vidyadhara. Udayana  the  King  of  Vatsa  had  been  spending  his  time in  play  and  pleasure  with    his    wives    Padmavati    and Vasavadatta,  when  once  Narada  appeared  before  them. The  king  greeted  the  hermit    and   showed    hospitality. The  King  and  the  queens  were  childless.    Narada    told them:  "Hear,    oh  King.  Your  wife  Vasavadatta  is    the incarnation    of  Ratidevi  blessed  by  Siva.  The  son  born to  her  would  become  the  emperor  of  the    Vidyadharas. Not  long  after  this    Vasavadatta   conceived    and    gave birth  to  a  radiant  son.  He  was  named  Naravahana-datta. At  this  time  Kalingasena,  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  Kalingasena ).  That   child  was   named  Madana- mancuka.  Even  in  infancy  she  was  surrounded  by  a  halo of  unearthly  beauty.  Hearing  of  this  child,  Vasavadatta brought   Kalingasena   and    tbe  infant  to  die  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  under- stood this  perfectly  well    and  at  the  proper  time  their marriage  was  conducted. Naravahanadatta  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  Ratnaprabha  came  there.  (See  under  Ratna- prabha). Once  Naravahanadatta  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  Saivite  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  Siva.  At  this  time  a grown-up  Vidyadhara  woman  came  down  from  the  sky and  getting  near  the  damsel,  gave  her  to  Naravahana- datta. The  name  of  the  Vidyadhara  damsel  was Alankaravati.  (For  other  details  see  under  Alankara- vati ) . As  Naravahanadatta  was  spending  his  days,  enjoying  the pleasing  company  of  his  wife  Alankaravati,  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.  Naravahanadatta  approached them.  They  said  that  they  had  been  plucking  flowers to  worship  Visnu.  Naravahana  followed  them  to  the presence  of  Visnu.  Mahavisnu  was  greatly  pleased  at Naravahanadatta  who  was  standiifj  with  folded  hands singing  praises  of  Visnu  in  intense  devotion  and  blessed him  to  become  the  emperor  of  the  Vidyadharas. (  Kathasaritsagara  )  . One  of  the  two  Rsis  famous  as  Naranara- yanas. 1  )     Birth.     Dharma,  son  of    Brahma   was   Narayana's father.  Dharma  married    ten    daughters  of  Daksa,  and four  sons,  i.e.  Hari,  Krsna,  Nara    and   Narayana   were born  to  him  of  them.    Of  the  four,  Nara  and  Narayana were  inseparable  sannyasins.  In  the  holy  Badarikasrama on  the  slopes  of  the  Himalayas  they  did  tapas  to   please Brahma  for  a  thousand  years. 2  )     Narayanans  tapas.     The   whole  world   was,  so  to  say, burnt    by    the   intense  tapas  of  Naranarayanas.      Indra was    alarmed.   Believing    that    their    tapas   was    for  the attainment  of  Indrahood  and  fearing  his   own  displace- ment  Indra   went  to  Badarikasrama  mounted  on  Aira- vata   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  Naranarayanas  did  not  even  recognise  the  thunder- like    voice    of  Indra;    nor   did  they  answer  him.     This increased   Indra's  alarm,   and    he   decided    to   disturb them  with  Maya,  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  dis- likes. Since  Naranarayanas  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  Kamadeva  to  him  and  spoke  as  follows:  — "You   should   go,  along  with    Rati    and  the  spring,  to Badarikasrama.     Also    take   with   you   any  number   of apsara  women  you  want.     You  will  find  Naranarayanas at  the  asVama  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 apsara  women  like  Rambha  to  help  you." Kamadeva     accordingly     started     for     Badarikasrama accompanied   by   all    the    apsara   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  Palasa  were  thick with  flowers.    Creepers  (Comparable  to  young  women) entwined    and    embraced    trees    (lovers),     the    former carrying    puspas    (flowers,  in  the  case  of  young  women, coming   of  age)  .     A  fragrant   breeze   swept  the  whole region.   In  this  erotic  background  Kama  and  Rati,  with their  five    arrows  and  accompanied  by  celestial  women came  to    the  asrama,  and  there  they  began  singing  and dancing.  The  erotic  flow  enchanted  the  soul  of  Narana- rayanas.    Narayanarsi    awoke     from     his    tapas     and whispered  something    in   the    ears    of  Nara.     By   now Kamadeva  had  entered  the  presence   of  Naranarayanas accompanied    by    the  reputed  beauties  of  Svarloka  like Menaka,    Rambha,    Tilottama,   Sukesini,     Manorama, Mahesvarl,       Puspagandha,       Pramadvara,      Ghrtaci, Candraprabha,    Somaprabha,  Vidyunmala,    Ambujaksl and  Kancanamala.  These  beauties  were   accompanied by  10080  of  their   beautiful    attendants.  Naranarayanas NARAYANASRAMA 533 NARMADA  I were  wonder-struck  to  see  this  army  of  Kama.  All  those great  beauties  stood  before  Naranarayanas  in  salutation. Some,  of  them  began  to  sing,  others  to  dance  and  yet others  to  take  up  the  tunes.  Narayanarsi  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  Na.ra.yana  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  Uru  (thigh)  of Narayana  she  came  to  be  known  as  Urvasl.  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  re- pentance 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  weie  pleased  with them,  and  they  further  asked  them  (celestial  women) to  choose  their  boons.  The  munis  also  asked  them  to take  Urvasl  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  Urvasl and  the  other  women.  (Devi  Bhagavata,  4th  Skandha) . 3)  Other  information. (i)     Nara   and   Narayana   were     two   incarnations    of Mahavisnu.     (Sand  Parva,  Chapter  384) (ii)     A    dark   hair    of  Narayanarsi  was  born  as  Krsna and   a   white    one  as   Balabhadrarama.       (Adi    Parva, Chapter  196,  Verse  32). (iii)     He  was    a    star   member  in  Brahma's  assembly. (Sabha  Parva,  Chapter  11,  verse  52) (iv)     Once  he  appeared  before  Mandhata  in    the  guise of  Indra.     (Santi  Parva,  Chapter  64,  Verse  14) . (v)     He    once    fought   with    Siva    and    won.       (Santi Parva,  Chapter  382,  Verse  110) For  complete  details  about  Narayanarsi  see  under  Nara Arjuna  and  Krsna) NARAYA^ASRAMA.  A  holy  place.  (Vana  Parva, Chapter  29,  Verse  6 ) NARAYANASTHANA.  (SALAGRAMATlRTHA).  A sacred  place  where  Mahavisnu  is  always  present. Brahma,  Devas,  Sannyasins,  Adityas,  Vasus.  and  Rudras are  also  ever  present  here  in  the  service  of  Visnu. Visnu  is  called  Salagrama  as  he  is  being  thus  worshipped at  Salagrama.  Those  who  visit  the  place  will  enjoy  the fruits  of  Asvamedha  yajna  and  ascend  to  Vaikun^ha. (Vana  Parva,  Chapter  84,  Verse  115). NARAYANASTRAMOKSAPARVA.  A  sub  parva  of Drona  Parva  comprising  of  Chapters  193-220. NARAYANAVARMAMANTRA.  Imparted  by  VisVa- rupa,  son  of  Tvasta,  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  Kusa  grass  in  his  hands  with  face turned  towards  the  north.  The  mantra  is  to  be  chanted when  some  danger  is  imminent. NARl.  A  daughter  of  Meru.  She  and  her  sisters  were married  by  the  following  sons  of  Agnldhra,  i.e.  Nabhi, Kimpurusa,  Hari,  Ilavrta,  Ramyaka,  Hiranmaya,  Kuru, Bhadrasva  and  Ketumala.  (Bhagavata,  5th  Skandha) . NARISYANTA  I.  Son  of  Vaivasvata  Manu.  He  was  a brother  of  Iksvaku.  (Bhagavata,  Skandha  8). NARISYANTA  II.  A  King  who  was  the  son  of  Marutta. Indrasena  was  his  wife;  Dama  was  his  son.  While Narisyanta  was  leading  the  life  of  a  house-holder  in  the forest,  Vapusman  killed  him.  Indrasena  jumped  into the  funeral  pyre  of  her  husband  and  died.  (Markandeya Purana) . NARlTlRTHA.  Common  name  for  the  five  tirthas,  i.e. Agastya  tirtha,  Saubhadratlrtha,  Paulomatlrtha,  Karan- dhamatlrtha  and  Bharadvajatlrtha.  Once  Arjuna  bathed in  Bharadvajatlrtha.  The  Apsara  women  called  Vargas were  living  in  the  five  tirthas  in  the  form  of  crocodiles  as the  result  of  a  curse.  With  the  arrival  of  Arjuna  there,  the crocodiles  resumed  their  previous  forms  as  Apsara  wo- men and  returned  to  Devaloka.  (For  the  curse  etc.  see under  Varga) . NARMADA  I.  A  famous  holy  river  of  South  India.  This river  which  springs  from  Amarakantaka  flows  through the  valley  called  Khambhata  and  falls  into  the  ocean. 1)  Birth.     This  river  which   is   considered  to  be  a  holy river  was  the  rebirth  of  TapatI  the  daughter  of  the  Sun. (To  know  how  TapatI  was  reborn  as  Narmada,  see  under TapatI). 2)  The  divine   nature   of  the   river  Narmada.     Mention  is made  in  most  of  the  Puranas  about  the  river  Narmada which  is  one  of  the  holy  rivers  ofBharata.  OnceNarada said  to  Yudhisthira  about  the  river  Narmada  as  follows: "Ganga  has  more  divinity  in   Kanakhala  and   SarasvatI has  more  divinity  in  Kuruksetra.  But  Narmada  is  a  holy river  everywhere,  whether  in  the  villages  or  in  the  forests. SarasvatI  purifies  us  in  three  days  and  Ganga  in  one  day. But  the  moment  we  see  Narmada  we  are  purified." The  river  Narmada,  the  former  half  of  which    embraces the     mountain     Amarakantaka     in    the      country     of Kalinga,  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    Amara- kantaka.  Anybody  who  dies  by  fire,  by  drowning  or  by fast  on  this  mountain    Amarakantaka,    will    never  have rebirth.  (Padma  Purana,  Chapter  13). 3)  Mahdbharata  and  Narmada.  Throughout  Maha- bharata  mention  is  made  about  Narmada.  Important  of them  are  given  below  : (i)  Goddess  Narmada  stays  in  the  palace  of  Varuna worshipping  him.  (M.B.  Sabha  Parva,  Chapter  9, Stanza  18). (ii)  While  leading  forest  life  Dharmaputra  with  his brothers  visited  Narmadadevl.  (M.B.  Vana  Parva, Chapter  121,  Stanza  16). (iii)  Indra  and  the  Asvinldevas  once  drank  Soma sitting  on  the  mountain  Vaidurya  on  the  banks  of  the Narmada.  (M.B.  Vana  Parva,  Chapter  121,  Stanza  19). NARMADA  II 534 NATOTiPPATTU (iv)    Narmada  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  Mahismati  on  the  banks  of  the  Narmada once  married  Devi  Narmada.  A  daughter  named Sudarsana  was  born  to  them.  She  was  extremely  beauti- ful. (M.B.  Anusasana  Parva,  Chapter  2,  Stanza  18). (vi)  He  who  observes  fast  for  two  weeks  bathing  in  the waters  of  Narmada  will  be  born  as  a  prince  in  the  next birth.  (M.B.  Anusasana  Parva,  Chapter  25,  Stanza  50). (vii)  Once  Narmada  took  Purukutsa,  the  son  of  Man- dhata,  a?  her  husband.  (M.B.  Asramavasika  Parva, Chapter  20,  Stanza  12) .  For  the  importance  of  Narmada, see  under  PramohinI). NARMADA  II.     See  under  Puspotkata. NARMADA  III.  Wife  of  Purukutsa,  the  sonofMan- dhata.  (Visnu  Purana). NARYA.  A  King  of  the  age  of  Rgveda.  It  is  mentioned in  Rgveda,  Mandala  I,  Anuvaka  10,  Sukta  54,  that Devendra  had  rescued  the  Kings  Narya,  Turvasu  and Yadu. NASATYA.  One  of  the  Aivinlkumaras.  (Mahabharata, Sand  Parva,  Chapter  208,  Verse  17). NASIKA.  The  grandson  of  Lomapada.  (Bhiigavata, Skandha  9). NATAKEYA.  A  particular  region  in  ancient  India. (S'abha  Parva,  Chapter  38). NATOTINATAKA.  A  kind  of  dramatic  performance in  ancient  Kerala.  (See  Tirayatfam) . NATOTIPPATTU.  (FOLK-SONGS).  Every  literature has  a  section  known  as  natotippattus  (folk  songs).  In Kerala  (Malayalam)  literature  the  period  of  folk  songs was  a  golden  era.  Worship  of  devatas,  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  Malaya- lam  called  Sahghakkali,  Tiyattu,  Olappavakkuttu, Ezhamatu  Kali,  Kanippattu,  Nattuppattu,  Vatdppattn, Purakkalippattu,  Ataccuturappattu,  (Pulluvarpattu, Nizhalkuttuppattu,  Bhadrakalippattu,  Tirayattu  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  Vatakkanpatfus  (songs  of  the  north) . All  the  Vajakkanpattus  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),  A^avu  (strategic  feats  of the  duel  fight),  Payattu  (physical  training)  and  Ahkam (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  Vatakkanpajtus  lived  either in  Katattanadu  or  its  suburbs.  A  good  majority  of  the songs  sings  the  praises  of  two  powerful  families  Putturam house  and  Taccolimanikkattu,  the  former  a  Tiya  and the  latter  a  Nayar  family.  Taccolimanikkattu  house was  at  Meppa  in  Putuppanam  village  near  Vatakara  in Katattanadu,  and  most  of  the  songs  relate  to  the  great hero  Otenakkuruppu  .of  this  house.  Otenakkuruppu was  born  in  1584  A.D.  and  lived  for  thirty  two  years. Therefore,  the  Vatakkanpattus  may  generally  be  placed in  the  16th  and  17th  centuries  A.D.  Aromalcekavar, Aromalurmi,  Attummanamel  Unniyarcca,  Taccoli Otenan,  Taccoli  Candu,  Palattu  Komappan,  Bambayi Alikutty,  Putunatan  Kelu  and  Kalpparampil  Kannan are  the  chief  characters  in  the  pattus.  Especially  the song  about  Unniyarcca  is  thrilling.  Brief  notes  about the  heroes  and  their  families  in  the  pat{us  are  given below. 1)  Putturam  Vl(u.  (Putturam  House}.  Aromal  Cekavar, Attummanamel  Unniyarcca  and  Aromalunni  were  the s_tar  heroes  of  the  house.  Unniyarcca  was  the  sister  of Aromalcekavar  and  mother  of  Aromalunni  whose  father was  Kannappan.  It  may  be  understood  from  the  song 'puttiriyankam'  that  Aromalcekavar  was  born  to Kannappan  when  he  was  fortytwo  years  old.  One  or two  songs  about  Aromalcekavar  are  extant,  one  about his  playing  a  game  of  dice  and  the  other  about  his fighting  the  'puttiriyankam'. As  for  the  game  of  dice,  Aromalcekavar  went  to  his uncle  at  Mikavil  Mikaccerivitdl—  an  expert  in  the  game of  dice — to  study  the  art.  There  he  spent  a  night  with his  uncle's  daughter  Tumpolarcca,  who  became  preg- nant by  him.  Though  people  ridiculed  her  at  this development  Aromal  cekavar  took  her  as  his  wife  when she  had  delivered  his  child.  Aromal  Cekavar  had  also another  wife  called  Kuncunnuli  of  Alattur  house. With  regard  to  the  puttiriyankam,  Aromar  as  the  Cekavar ( Sevakan,  one  who  served )  of  Unnikkonar,once  went  to fight  with  Ariiinotar.  Candu,  his  father's  nephew, accompanied  him  as  his  assistant.  Candu  hated  Aromar from  the  day  the  latter  stood  in  his  way  of  marrying Unniyarca. Arihnotar  brought  over  to  his  side  Candu,  assistant  of Aromar.  Aromar  killed  Arinnotar  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  Aromar,  who  managed  to  reach  home  only  to  die there. 2 )  Atfummariamel  Unniyarcca.  Unniyarcca,  overruling  the opposition  of  her  father-in-law  and   mother-in-law,    one day  went   with    her   husband   Kunjuraman  to    witness Kuttu  in  the   Allimalar  temple.       When  they  came   to Etavattam  market  after  passing  Tanur   market  certain ruffians    confronted   them.      The   coward    that  he  was, Kunjuraman  trembled  before    the  ruffians,  but  Unniya- rcca routed  them  with  her  skill  in  combat. 3)  Aromalunni.  Aromalunni,  who  as  a  youth  heard  from his  mother  Unniyarcca  the  story    about  the  treacherous killing  of  his  uncle,  Aromal  Cekavar,  by  Candu    rushed to  Kolattunadu  and  killed  the  latter  in  combat. 4)  Taccoli    Otenan.     Otenan     was     a   powerful   Nayar (Kuruppu)   born   in    Taccoli    manikkattu    house.     His father  was  a  nayar    chief  well-known   both  as    Putup- panattuvazunnor  and  Cinarhvittil  Tannal.     His  mother was  Uppatd,  daughter  of  a  woman  called  Teyi.  He  had an  elder  brother  called  Komappan  and  a  younger   sister called  Unicciruta  (Uniccira) .     Otenan's  father    begot  a son  (Kantacceri  Cappan)  of  Makkam,  the  maid-servant of  Uppatti.     Cappan  grew    up    to   be   a  constant  com- NATOTIPPATTU 535 NATOTIPPATTU panion  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  cut- ting and  shedding  a  drop  of  blood.  He  was  an  expert in  necromancy  also.  What  could  not  be  managed  by the  physical  strength  of  Otenan,  Cappan  used  to  manage with  his  intellectual  powers. Otenan  was  born  on  the  slope  of  a  hill  at  Meppa  one  mile east  of  the  present  Vatakara  railway  station.  Relics  and remnants  of  Manikkattu  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  'Putuppanattu  Vazhunnavar'. Another  song  relates  to  his  collecting  taxes  from  Kotu- malaKufmikkannan  on  behalf  of  Raja  ofKottayam.  Yet another  song  is  about  his  putting  down  the  conceit  and pride  of  Kuiiki  amma  of  Kekki  house.  And,  another  song is  about  his  killing  Kaiteki  Otenan  Nambiyar.  His  fight with  the  mappilas  on  behalf  of  the  Raja  of  Cirakkal forms  the  theme  of  yet  another  song.  Another  interest- ing song  is  about  his  making  Kottakkal  Kunnali  Marak- kar,  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 Cappan.  There  are  also many  other  songs  about  Otenan. The  very  marriage  of  Otenan  is  an  interesting  story. Mateviamma  of  Kavilum  cattottu  had  a  daughter  named Ciru.  Mateviamma  went  to  Manikkattu  house  and requested  Otenan  to  marry  her  daughter  Ciru.  Otenan refused  to  oblige  her.  But,  Ciru  grew  up  to  be  very beautiful  girl,  and  Otenan,  who  saw  her  in  that  state felt  a  great  passion  for  her.  He  sent  Cappan  to  her  for a  pan  (betel  leaves  for  chewing)  which  she  also  refused. At  last  Cappan  took  Otenan  disguised  as  a  blind  person to  Ciru's  house.  Ciru  and  Otenan  got  married  without the  knowledge  of  Ciru's  mother,  who  cursed  them  when she  knew  about  the  marriage. There  is  another  story  about  Otenan  and  Karuttanitam (Katattanatu)  Kunnikkanni,  the  only  daugherofthe Raja  of  Katattanatu.  A  rowdy  called  Kelappan  of Ponnapuram  fort  forcibly  carried  her  off.  The  Raja, who  tried  to  bring  back  his  daughter  had  to  return wounded.  Otenan  came  to  know  that  Ponnapuram  fort had  once  been  given  as  dowry  to  his  family  and  Kelap- pan was  in  illegal  and  forcible  occupation  of  it.  Otenan along  with  Cappan  went  and  captured  the  fort.  He released  Kunnikkanni  from  captivity  and  took  Kelappan captive.  The  Raja  of  Katattanatu  was  very  much pleased  with  this  exploit  of  Otenan  and  married  Kunnik- kanni to  him. There  is  also  a  story  about  Otenan  fighting  with  the mappilas  of  Cirakkal. The  mappilas  did  not  honour  the Raja  of  Cirakkal  during  one  of  his  tours,  and  the  Raja asked  Otenan  to  put  down  the  haughtiness  of  the mappilas,  and  he  did  so.  Kotamala  Kunkiamma,  the Raja  Pulinaclu,  Matilur  Gurukka]  and  others  are  referred to  in  this  story. Katirur  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,  Parintukul  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.     Malu    of  Tazhattu- matham   was  his    wife.    One  day  she  went  for  worship in  the   Omallur   temple  where  Kandar  Menon  of  Tulu- natan   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  Sannyasin,  entered the  fort  and  fought    singlehanded  against   Menon   and his  army  of  400  soldiers. 6)  Palattu  Koman.     Koman   Nayar,  another  nephew  of Otenan,    the   son   of   Kuiikiamma  of  Kappullipalaftu, became  famous  under  the  name  Komappan.  The  family feud  between    the  Kuruppus  of  Tonnuramvitu  and  the Nayars  of  Palatu   was    a    long-standing   affair.    There were  seven   Kuruppus   during  the  days  of  Koman,  and they  had  two  sisters  named  Unnicciruta  and  Unniamma. Koman    felt   a   great  passion  towards  Unniamma,  who was  bathing  in  the  tank,  and  her  brothers   rushed  to  kill Koman.    But   Koman   outlived  all  obstacles  created  by the   seven   brothers   of  Unniamma  and  the  tale-bearing Unicciruta  because  of  the  cleverness  of  the   very  intelli- gent  Unniamma.    Koman  also  got   settled  by  Otenan the    fortytwo   items    of    family    quarrels   and   married Unniamma. 7)  Bambdyi  Alikkutti.     In  the  song   about  Adiraja    it  is said  Alikkutti,  an  expert  in  the  science  relating    to    ele- phants, was  invited  for  help  when  the  seventh   elephant of  the    Raja   escaped    back    into    the   forest.  Alikkutti hailed  from  Bombay.  According  to  the  song  under  refer- ence    Alikkutti  brought   back    the    elephant  from  the forest  to  the  Raja,   who,  greatly  pleased  with  him,  gave his  daughter,  Kunnikkanni,  in  marriage  to  him. 8)  Putunatan  Kelu.     Putunatan  Candu  and    Kelu   were brothers.      Candu   married    a   woman    named    Matu. One  Vattoli  Menon  became  Matu's  paramour  by  brib- ing her  with    a  golden   chain   worth     three    thousand panams,  and  she  got  her  husband  killed  by  this  param- our.    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  Matu  by  Menon  and  blinded one  of  her  eyes. 9)  Kurumparampil  Kannan.     This    tiya  youth  had   a  very chaste   wife    called   Arya.    One   day  when  Kannan  was away  from    home  for  tapping    coconut  palms  for  toddy Putukolottu  raja  saw  Arya,  and  having  felt  a  great  pass- ion for    her   he   presented  her  one   night  four  pieces  of silk  and  a  gold  ring.  The    next    day  Arya    dressed    her husband  as  a  brahmin  with  the  sacred    thread  on,    and NAUBANDHANA 536 NAVARATRI deputed  him  to  return  to  the  Raja's  wife  the  presents made  by  her  husband  to  her  ( Arya).  Kannan  succeeded in  his  mission,  but  the  revengeful  Rajii  ordered  him  to be  executed.  Arya  went  to  the  Raja,  and  after  vari- ous discussions  with  him  returned  home. NAUBANDHANA.  A  peak  of  the  Himalayas.  The  peak came  to  be  known  by  this  name  on  account  of  the following  cause.  Once  upon  a  time  Hiranyakasipu  stole the  Vedas  and  with  them  hid  in  the  bottom  of  the ocean.  Mahavisnu  incarnated  himself  as  fish  to  restore the  Vedas.  The  world  then  was  submerged  in  water and  the  maharsis  escaped  in  a  boat  attached  to  the horns  of  the  Makara  fish.  On  earth  flood  rose  upto  the peaks  of  the  Himalayas.  The  Saptarsis  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). NAUKARNl.A  female  attendant  of  Subrahmanya.  (  Salya Parva,  Chapter  46,  Verse  29). NAVAGVA.  The  Navagvas  are  a  group  of  the  Angirases. In  Rgveda,  mention  is  made  about  them  in  several places. NAVAKANYAKA( S ).  An  important  item  of  Navaratri- puja  (A  festival  of  9  days,  as  observed  by  Sakti  wor- shippers) is  the  worship  of  virgins.  The  nine  kinds  of virgins  (from  two  to  ten  years  in  age)  thus  wor- shipped are  called  Navakanyakas  (nine  virgins').  (See under  Kumarlpuja). NAVAMlVRATA.  (Fast  on  the  ninth  lunar  day).  This is  a  special  fast  taken  in  the  month  of  Tulam  (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  Tulam  and worship  goddess  Gauri.  This  navami  is  also  called Gaurinavami.  Another  name  of  this  navami  is  Pisfaka navami.  This  name  is  given  because  on  that  day Pistam  (ground  rice)  is  eaten  and  the  goddess  is  wor- shipped. In  the  bright  lunar  fortnight  of  the  month  of Tulam  (Asvina),  on  the  eighth  night  when  the  star  is Mulam  and  the  Sun  is  in  the  zodiac  of  Kanya  if  there is  the  touch  of  Navami,  it  is  called  Aghardananavami  or Mahanavami. Worship  could  be  conducted  on  the  days  mentioned, by  consecrating  the  goddess  Durga  in  nine  temples or  in  one  temple  only.  When  the  goddess  is  con- secrated in  nine  temples  they  are  meditated  upon  as nine  separate  beings.  In  such  cases  Goddess  Durga should  be  consecrated  with  eighteen  hands  and  the  rest of  the  goddesses  with  sixteen  hands.  Of  the  eighteen two  should  be  holding  Antimony  and  damaru  (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  Rudra,  Canda,  Pracanda,  Candogra,  Candanayika, Candavati  and  Candarupa  and  in  the  middle  of  these eight  beings  the  great  goddess  Durga  who  is  Ugracanda and  the  slayer  of  Mahisasura.  Durga  is  addressed  with the  spell  often  letters  "Om,  Durge  Durgeksini  Svaha." Adoration,  offering  to  ancestors  and  exclamation  in sacrifice  (Namaskara,  Svadhakara  and  Vasatkara) should  be  denoted  by  six  words  and  the  Angas ( organs ) beginning  with  heart  also  should  be  imagined.  This  root- spell  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  Kapala  (skull),  Khe^aka (shield )  Ghan{a  (bell),  Mirror,  Tarjani,  bow,  dhvaja ( flag) ,  damaru  ( drum )  and  pas"a  ( rope )  in  the  left  hands and  Sakti  (dart)  Mudgara,  trident,  vajra,  sword,  spear, conch,  wheel  and  Salaka  (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 Kali  Kali  and  the  blood  and  flesh  of  that  cow  should  be offered  as  oblation  to  the  goddess  Putana  uttering  the spell,  Kali  Kali  Vajresvari,  lauhadandayai  namah." Offering  to  Putana  should  be  made  in  the  south  west corner  of  the  shrine  of  the  Devi.  In  the  same  way offerings  of  blood  and  flesh  should  be  made  to  the goddesses  Paparaksasi  in  the  North  West  corner,  CarakI in  the  North  East  corner  and  Vidarika  in  the  South East  corner.  The  same  form  of  offerings  should  be  made to  the  god  Mahakausika  in  the  south  East  corner.  The King  should  bathe  in  front  of  this  god  MahakauSika and  making  an  image  of  his  enemy  with  rice  flour, should  break  it.  Then  give  that  rice  flour  as  oblation to  the  godsSkanda  and  Visakha  and  worship  the  female ancestors  such  as  Brahmi  and  such  others  in  the  night. As  ordained  in  the  Vedas,  the  Devi  should  be  bathed  in Pancamrta  (milk,  curds,  butter,  honey  and  water)  and then  worship  before  her,  uttering  the  spell  "Jayanti- mangala  Kali,  Bhadrakali  Kapalini,  Durga  Siva Ksama  Dhatrl  Svadha  Svaha  Namostu  te".  (Agni Purana,  Chapter  185) . NAVARATNAS  I .     ( The  nine  precious  Jewels ) .  The  nine precious   stones    are   pearl,    ruby,  Chrysoprasus,  beryl, diamond,  coral,  jacinth,  emerald  and  sapphire. Mukta  -  manikya  -  vaidurya  -  gomeda  vajra  -vidrumau/ Padmarago  maratakarh  nilasceti  yathakramam// NAVARATNAS  II.  Legend  says  that  there  were  nine scholars  who  handled  philosophy  and  arts,  in  the  palace of  the  emperor  Vikramaditya.  These  nine  scholars  were known  by  the  name  Navaratnas  ( the  nine  jewels) .  They were  Dhanvantari,  Ksapanaka,  Amarasirhha,  Sanku, Vetalabhatta,  Ghatakarpara,Kalidasa,Varahamihira  and Vararuci. NAVARATRI.  Navaratripuja  (nine  nights'  worship)  is done  to  goddess  Durga.  Though  this  is  observed  through- out the  whole  of  India,  it  is  more  prominent  in  North India  than  anywhere  else.  (To  know  the  details  regard- ing the  origin  of  this  worship,  see  under  Sudarsa,  Sagi- kala  and  Vijayadasami). 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  Kaladarhstras  (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  Medam  (Mesa) and  Tulam. Vyasa  has  ordered  that  navaratri  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 NAVAVYUHARCANA 537 NIKSUBHA 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  Devi  (goddess)  should  be  consecrated  on it.  A  calm  Brahmin  should  read  the  Vedas  and  at  that time  the  worship  o;  the  goddess  should  begin.  This worship  will  continue  for  nine  days.  Another  ritual  of this  'navaratripuja'  is  the  worship  of  virgins.  (See under  Kumaripuja) NAVAVYUHARCANA.  This  is  a  worship  conducted  to prevent  epidemics.  In  olden  days  Mahavisnu  advised Narada  on  the  form  of  this  worship.  The  form  of  this worship  is  given  below: In  the  centre  of  the  circular  lotus,  consecrate  Vasudeva with  the  first  syllable  of  mantra  (spell)  'A'.  To  the south  of  him  consecrate  and  worship  Sankarsana  and Pradyumna  with  the  syllable  'A';  in  the  S.E.  corner, Aniruddha  with  the  syllable  'Ah';  in  the  west,Narayana with  the  syllable  'Om';  Brahma  in  the  N.W.  corner with  the  syllables  'Tatsat';  Visnu  in  the  North  with  the syllable  'Hum';  Nrsirhha  with  the  syllable  'Ksau' and  Varaha  in  the  N.E.  corner  with  the  syllable 'bhum'. Consecrate  Garuda  with  spells  having  as  first  syllables 'Kam','tam',  "sam"  and'sam'  at  the  western  entrance  of the  lotus  figure;  Purvavaktra,  with  syllables  'Kham' 'cham',Vam'and  hum'at  the  southern  entrance  of  the  lotus figure;  Gada  (club),  with  the  syllables  'Kham',  'tham' and  'Sam'  at  the  Northern  entrance;  consecrate  Isa with  the  syllables  'bam',  'nam','mam'and  'Ksam,  in  the North  East  corner.  Then  consecrate  Sri  with  the syllables.  'Dham'.  'Dam',  'Bham'  and  'Ham'  on  the southern  side;  Vanamaliwith  the  syllables 'Gam',  'Dam' 'Vam'  and  'Sam',  on  the  northern  side;  Srivatsa  with the  syllables  'sam',  'ham'  and  'lam',  to  the  west  of Vanamall;  and  Kaustubha,  with  the  syllables,  'cham', 'Tarn'  and  'yam',  to  the  west  of  Srivatsa. After  having  consecrated  and  worshipped  persons  as mentioned  above,  in  the  order  of  the  ten  member-parts of  Mahavisnu,  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  Mahe- ndra  and  so  on  should  be  consecrated  on  the  four  direct- ions such  as  east  and  so  on,  and  consecrate  in  the  same way  all  the  decorations,  flags,  canopy  etc.  Then  the three  spheres  of  Vayu  (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  snow- white  ambrosia  emanating  from  the  moon.  After that  saying  to  yourself  'I  am  Visnu  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  Siva.  When  this  worship  of  Visnu  is  conducted  in heart  in  imagination  (without  the  aid  of  materials)  it is  called  'Anirmalyapuja,  and  when  it  is  done  with  the aid  of  lotus  figure  etc.,  it  is  called  Sanirmalya  puja. At  this  puja  (worship)  the  disciple  should  stand  with eyes  tied.  Then  on  whichever  deity  he  places  {lower  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  Navavyuha deities  also  burnt  offering  should  be  made,  no  less  than hundred  times  to  each.  Then  put  the  entire  thing  in fire  as  burnt  offer  ng.  Then  the  disciples  should  take fast,  and  the  disciples  should  offer  wealth  etc.  to  the teacher.  (Agni  Purana,  Chapter  201 ). NAVYASRAMA.  An  asrama  built  by  Lomapada Maharsi.  Rsyasrnga  came  to  Lomapada's  country  in  a boat.  Hence  the  name  Navy  asrama  (See  under Rsyasrnga. NAYANAR.  The  protagonists  of  Southern  Saivism  are known  as  Nayanars  while  those  of  Vaisnavism  are called  Alvars. NEMI.  The  real  name  of  DaSaratha.  (See  under Dasaratha). NEMICAKRA.  A  king,  who  once  ruled  Hastinapura. Once,  when  Hastinapura  was  washed  away  by  floods  of Yamuna  Nemicakra  built  a  new  city  in  Kausambi. ( Bhagavata,  9th  Skandha ) . NEM1HAMSAPADA.  An  important  place  in  ancient India.  The  place  is  near  Aksaprapatanam  in  the  Anarta region.  It  was  here  that  Krsna  killed  Gopati  and Talaketu. NEPALA.  The  kingdom  of  Nepal  on  the  boundaries  of the  Himalayas  has  been  famous  from  Puranic  times.  It is  the  only  'Hindu'  State  in  the  world.  Kama,  during his  triumphal  tour,  had  conquered  Nepal  also.  (Vana Parva,  Chapter  254,  Verse  7). NIBIDA.  A  mountain  in  the  Kraunca  island.  ( Bhisma Parva,  Chapter  12,  Verse  19). NICANDRA.  A  Raksasa  referred  to  in  verse  26,  Chapter 65  of  Adi  Parva. NICITA.  A  holy  river  of  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  18). NIDAGHA.     A  maharsi.        (For  details  see  under  Rbhu) NIDHRUVA.  One  who  actually  saw  the  Suktas.  He  was the  son  of  Vatsara  Rsi  born  in  Kasyapa  dynasty.  He married  Sumedhas  the  daughter  born  to  Cyavana  and Sukanya;  and  Kundapayins  were  their  sons.  (Vayu Purana ) . NIGHNA.  A  King  of  Ayodhya  and  son  of  Anaranya. He  had  two  sons  called  Anamitra  and  Raghuttama. (Padma  Purana,  Srsti  Khanda). NIKHARVATA.  A  Raksasa  in  Ravana's  camp.  He fought  with  the  monkey  called  Tara  in  the  Rama- Ravana  war.  (Vana  Parva,  Chapter  235,  Verse  80). NIKSUBHA.  An  Apsara  woman  about  whom  the  follow- ing story  occurs  in  the  Brahmaparva  of  the  Bhavisya Purana.  On  account  of  the  curse  of  Surya,  Niksubha,  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  yajna  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  Surya. Next  day  Surya  went  to  Sujihva  and  told  him  that  his NIKUMBHA  I 538 NIMI  I daughter,  Niksubha  was  carrying  since  he  had  married her.  As  soon  as  he  heard  Surya'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  Surya  went  to  Niksubha  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  Surya. While  she  was  living  in  the  Saka  island  Samba,  the  son of  Krsna,  deputed  her  sons  to  perform  rites  in  the  Surya temple  at  Sambapura.  Niksubha's  sons  were  married  to girls  born  in  the  Bhoja  family. NIKUMBHA  I.     A  very  mighty   Raksasa.     SonofKum- bhakarna    (Ravana's  brother)  by  his   wife  Vajramala. He  had  an  elder  brother  called  Kumbha. When   Kumbha    was   killed  in  the    Rama-Ravana  war Nikumbha  rushed  to  the  front  line  and  fought   fiercely, and  he  was  killed  by  Hanuman.     (Valmiki  Ramayana, Yuddha  Kanda,  Canto  77). NIKUMBHA  IL     Third   son  of  Prahlada.     (Adi  Parva, Chapter  63,  Verse  19). NIKUMBHA  III.  An  asura  born  in  the  dynasty  of  Hiran- yakaSipu.  Sunda  and  Upasunda   were   his   sons.     (Adi Parva,  Chapter  208,  Verse  2). NIKUMBHA  IV.      A  warrior   of  Subrahmanya    ( Salya Parva,  Chapter  45,  Verse  58). NIKUMBHA  V.     A    king   born  in  the  Iksvaku  dynasty. He  was  the  son  of  HaryaSva  and  the  father  ofSamhitasva (Brahmanda  Purana,  Chapter  1 ). NIKUMBHA  VI.  'Another  form  of  Ganapati.  The following  story  about  him  in  the  Nikumbha  state  is told  in  Vayu  Purana. Suyaga,     wife    of    Divodasa    used    to   worship  in    the Nikumbha  temple  of  Varanasi  for  the  sake  of  a  child.  As the  worship  did  not  yield  the   desired   effect,    Divodasa smashed   the   idol   in    the    temple   into   pieces.     Then Nikumbha   cursed    that  Varanasi  should  decline.     As  a result  of  the  curse  the  Hehayas  like  Talajangha  and  others destroyed   Varanasi   and   drove   Divodasa    away    from there.     At  last  the  Nikumbha  temple  was   rebuilt   and Varanasi  became  prosperous  again. NIKUMBHILA.     A  particular  spot  in  the   forest  outside Lankapuri.       (Uttara  Ramayana). NlLA.   I.      A  prominent  naga   born   to   Kasyapa  Praja- patiofKadru.     ( Adi  Parva,  Chapter  35,  Verse  7 ). NlLA  II. 1 )  General.     A  King  born  in  the  Hehaya  dynasty.  His was    a   rebirth   of  the    asura  called  Krodhavaga.    Nila was  called  Duryodhana  also.  Mahismatl  was  the  capital of  his  kingdom.    He  attended  the  Svayarhvara  of  Drau- padl.  (Adi  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  SudarJana  in  marriage  to Agnideva.     (See  under  Agni,  Para  8). (iii)     During  his  triumphal  tour,  Karna   defeated  Nila. (Vana  Parva,  Chapter  254,  Verse  15)'. (iv)     In  the  battle  of  Kuruksetra  he  fought  on  the  side of  the  Kauravas.  ( Udyoga  Parva,  Chapter  19,  Verse  23). (v)     He  was  reckoned  as  one  of  the  mahara  this   on  the side    of  Duryodhana.      (Udyoga  Parva,    Chapter  164, Verse  4). (vi)  SudarSana  was  a  daughter  born  to  him  of  his wife  Narmada.  (AnuSasana  Parva,  Chapter  2). NlLA  III.  A  monkey-chief,  who  was  a  dependant  of  Sri Rama.  He  was  Agni's  son.  'Nila,  son  of  Pavaka  (fire) shone  forth  like  agni  (fire).  He  stood  foremost  among the  monkeys  in  the  matter  of  effulgence,  reputation  and prowess'.  (Valmiki  Ramayana,  Balakanda,  Canto  17). This  monkey-chief  was  also  included  in  the  set  of monkeys  deputed  by  Sri  Rama  to  search  for  Sita.  In the  Rama-Ravana  war  Nila  killed  Pramathi,  the  younger brother  of  the  Raksasa  called  Dusana.  (Vana  Parva, Chapter  287,  Verse  27) . NlLA  IV.  A  warrior  who  fought  on  the  Pandava  side. He  was  king  of  Anupadeiia.  He  fought  against  Durjaya and  ASvatthama  and  was  killed  by  Asvatthama.  (Drona Parva,  Chapter  31,  Verse  25) . NlLA  V.  A  famous  king  in  nothern  Pancala.  The Puranas  refer  to  sixteen  famous  kings  of  this  royal  dy- nasty from  Nila  to  Prsata. NlLA.  I.  A  daughter  born  to  Kapis"a  of  Keginl.  (Brah- manda Purana,  Chapter  3). NlLA.  II.  A  Gopika.  Sri  Krsna  was  one  day  picnicking in  Vrndavana  with  the  Gopi  women,  and  they  were proud  that  he  was  mad  after  them.  To  dispel  their pride  Krsna  disappeared  abruptly  from  their  midst  and sported  with  the  woman  called  Nila.  Then  she  also became  proud  that  Krsna  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 Krsna's  neck  and  looked  for  him  he  was  missing;  he  had already  disappeared.  The  Gopikas  ultimately  shed their  pride  and  then  Krsna  appeared  before  them. (Cerusseri's  Malayalam  Epic  Krsna  Gatha). NlLAGIRI.  Name  of  a  mountain  in  the  region  called Ilavrta  of  Jambu  island.  In  Ilavrta  there  are  three chief  mountains  called  Nilagiri,  Svetagiri  and  Srngavan, and  in  their  middle  three  Varsas  (regions)  called Ramyaka,  Hiranmaya  and  Kuru.  (Devi  Bhagavata, 8th  Skandha). NlLAKANTHA  DlKSITAR.  A  Sanskrit  poet  who flourished  in  the  17th  century  A.D.  He  was  the  court poet  of  King  Tirumala-Nayaka.  He  has  written  works in  all  the  branches  of  literature.  His  more  important works  are  Sivalllarnava,  Gangavatarana.  Nllakanthayi- jaya  Campu,  and  Kalividambana.  Sivalllarnava  contains twentytwo  cantos.  Its  theme  is  the  sixtyfour  lllas(  Divine sports)  of  Siva  installed  at  Madura.  (South  India) Gangavatarana  is  a  poem  in  eight  cantos  which  descri- bes the  story  of  Bhaglratha  bringing  Ganga  down  to the  earth.  In  the  first  canto  of  Nllakanthavijaya,  A.D. 1638-39  is  referred  to  as  the  period  of  its  composition, and  this  reference  helps  us  to  determine  the  date  of  the Beet. 1,1.     Second   wife  of  King  Ajamldha.  Two  sons  called Dusyanta  and  ParamesthI  were  born  to  the  king  of  Nill. (Adi  Parva,  Chapter  94;  Verse  32) . NlLINl.    A   wife    of   Suna&epha.     A    daughter   called Santi  was  born  to  him  of  Nllinl.  (Agni  Purana,  Chapter 278). NIMESA  I.  A  son  of  Garuda.   (Udyoga  Parva,  Chapter 104,  Verse  10). NIMESA  II.     See  under  Kalamana. NIMI  I.     A    famous    emperor    who    was    the    son    of Iksvaku, NIMI  I 539 NIRAMAYA 1)  Genealogy.       Descended  from  Visnu  thus:  Brahma — Marici — Kasyapa  — •  Vivasvan  —  Vaivasvata    Manu — Iksvaku — Nimi. Among  the  sons  of  Iksvaku,  Danda,  Vikuksi  and  Nimi became  famous. 2)  Vasistha' s  curse.     Emperor  Nimi  was    very    generous with  his  gifts.  He  was  interested  in  performing    yajnas. The  feeding  hall  that  can  be  seen  even   today  near   the asrama  of  Gautama  Maharsi  was  built  by  emperor  Nimi. The  emperor,  a  person  of  rajasic    nature,    decided  to conduct  a  Yajna  which  would  take  a  long  time  to    end and    which    required  much  money  for  gifts ;  and  he  got his  father  Iksvaku's  permission    for    it.     Arrangements were  made  for  the  Yajna,  and  Rsis  like  Bhrgu,  Aiigiras Vamadeva,    Pulastya,    Pulaha    and    Rclka    who   were competent    to    perform    yajna  and  great  scholars  in  the Vedas  were  invited  for  the  Yajna.    Lastly    he   met   his family    preceptor  Vasistha  and  told    him    thus:      "Oh preceptor!    I    have  made  all  arrangements  for  a  Yajna, which  it  is  my  desire  should  last  for  five  hundred  years. You  would  also  come  with  me  and  see  that    the  Yajna is  duly  performed." Vasistha  listened  to  Nimi's  request  with  great  atten- tion. But,  he  had  already  been  invited  by  Indra  to conduct  a  Yajna  which  would  last  for  five  hundred years,  and  he  would  be  able  to  oblige  Nimi  only  after that  period  of  time.  So  Vasistha  asked  the  emperor  to postpone  his  proposed  yajna  by  five  hundred  years. Nimi  returned  disappointed. Nimi  had  no  patience  to  wait  for  five  hundred  years. So  he  started  the  yajna  with  Gautama  as  his  preceptor. After  Indra's  Yajna  for  500  years  was  over,  Vasistha came  to  Nimi's  Yajna  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  Vasistha had  come,  they  waited  outside  his  chamber  as  he was  sleeping  then.  Within  a  few  moments  Vasistha 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 Yajna.  Therefore,  let  your  body  be  parted  from  the soul  and  fall  on  the  ground." This  curse  of  Vasistha  alarmed  the  servants  of  Nimi  so much  that  they  roused  him  from  sleep  and  told  him  all about  the  affair.  Nimi  hurried  to  Vasistha  and  pro- strated at  his  feet.  But,  he  did  not  shed  his  anger.  This made  Nimi  also  angry.  He  also  raised  up  his  hands  and cursed  Vasistha  thus:  "Oh  muni  !  you  who  got  angry without  reason  are  worse  than  a  Candala.  Therefore let  your  body  also  be  parted  from  the  soul  and  fall  to the  ground." Vasistha  got  alarmed  at  the  above  curse.  He  ran  up  to and  submitted  his  grievance  to  Brahma,  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  Varuna 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  every- thing 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  Vasistha  parted  from  his  body  on  account of  the  curse  of  Nimi,  saluted  Brahma,  went  to  the asrama  of  Mitra varunas  and  got  mixed  with  their effulgence.  Meanwhile   Urvas'I    one   day  came    to    the aSrama  of  Mitravarunas,  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 Vasistha. Nimi  returned  to  the  Yajna   hall    and    told  the    munis about  the  curse  on  him  of  Vasistha.  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  Yajna.    At    the    close   of  the Yajna  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  asjanaka  also. Further,  as  he  was  born  from  the  body  from  which  the soul  had  departed   he    was   called     Videha   also.  The famous  kingdom  of  Mithila  on  the  banks  of  the  Ganga was  founded  by  this  Janaka. Janaka,  the  father  of  Sita,   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  Janakavamsa  and  Videhavamsa  after  emperor Mithi.  (Devi  Bhagavata,  6th  Skandha) . 3)    Other  information. (i)  He    worships    Surya's    son   Yama     in     his    court. (Sabha  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.   (Anusasana  Parva,    Chapter 115,  Verse  65). NIMI  II.  Son  of  Dattatreyamuni  of  the  Atri  family. (Anusasana  Parva,  Chapter  91,  Verse  5) . NIMI  III.  Son  of  the  King  of  Vidarbha.  After  giving his  daughter  in  marriage  to  Agastya  he  attained heaven.  (Anusasana  Parva,  Chapter  137,  Verse  11). NIMNA.     A  Yadava.  (Bhagavata,  9th  Skandha). NIMROCI.  A  King  born  in  the  Yadava  dynasty. Nimroci,  son  of  Bhoja  had  two  brothers  called  Kinkana and  Vrsni,  (Bhagavata,  9th  Skandha). NlPA  I.  A  famous  King  of  the  Puru  dynasty.  A  son called  Brahmadatta  was  born  to  the  King  by  his  wife Krti  alias  Kirtimat!.  Brahmadatta  begot  hundred  sons like  Kirtivardhana  and  all  of  them  became  famous  by the  name  Nipas.  (Bhagavata,  9th  Skandha) . NlPA  II.  An  ancient  kingdom  in  India.  The  King  of this  place  participated  in  Yudhisfhira's  Rajasuya. (Sabha  Parva,  Chapter  51,  Verse  24)'.' NlPA  III.  A  Ksatriya  dynasty.  King  Janamejaya belonged  to  this  dynasty.  (Udyoga  Parva,  Chapter  74, Verse  13). NlPATlTHI.  A  Rsi  extolled  in  the  Rgveda.  He  was  a Suktadrasta  (one  who  realized  the  Vedic  hymns) . NIRAMARDA.  A  King  of  ancient  India.  (Adi  Parva, Chapter  1,  Verse  237). NIRAMAYA.  A  King  of  ancient  India.  (Adi  Parva. Chapter  1,  Verse  137). NIRAMAYA 540 NISAKARA  II NIRAMAYA.  A  river,  the  water  of  which  was  very  dear to  the  people  of  ancient  India.  (Bhisma  Parva,  Chapter 9,  Verse  33). NIRAMITRA  I.  SonofNakula.  His  mother  was  the noble  lady  called  Karenumatl.  (Adi  Parva,  Chapter 95,  Verse  79) . NIRAMITRA  II.  A  Trigarta  prince  killed  in  the  great war  by  Sahadeva.  (Drona  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.  (Anusasana  Parva,  Chapter  137). NIRMOCANA.  The  Palace  of  Murasura.  (Udyoga Parva,  Chapter  48,  Verse  83) . NIRRTI  I.  ADeva.  The  Puranas  contain  the  following information  about  him. (i)  He  is  one  of  the  Astadikpalas  (guards  of  the eight  quarters).  He  is  in  charge  of  the  south-western corner.  (See  under  Asfadikpalas) . (ii)  He  is  one  of  the  Ekadasarudras.  (Adi  Parva, Chapter  66,  Verse  2). (iii)  Brahma   was   his     grand-father   and    Sthanu    his father.  (Adi  Parva,  Chapter  66,  Verse  2). (iv)    He  attended  the  birth-day  celebrations  of  Arjuna. (Adi  Parva,  Chapter  129,  Verse  63). (v)  In   temples    his    idols   are   installed  with  sword  in hand  and  seated  on  an  ass.  (Agni  Purana,  Chapter  51) . NIRRTI  II.  Wife  of  the  Deva  called  Adharma.  She  had three  sons  called  Bhaya,  Mahabhaya  and  Antaka. These  Raksasas  are  known  as  Nairrtas.  (Adi  Parva, Chapter  66,  Verse  54-). NlSA.  The  third  wife  of  the  Agni  called  Bhanu.  To  the couple  were  born  seven  sons  called  Agni,  Soma,  Vaisva- nara,  Visvapati,  Sannihita,  Kapila  and  Agrani,  and  a daughter  called  Rohinl.  (Vana  Parva,  Chapter  211) . NISADA  I.  A  forest  dweller.  The  grand  sire  of  the  nisada tribe  living  in  forests  was  one  Nisada.  Those  forest- dwellers  came  to  be  known  as  nisadas  as  they  were  the descendants  of  this  Nisada.  The  Puranic  story  about the  origin  of  Nisada  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  maharsis  killed  him  with  darbha  grass  sancti- fied by  mantras.  Then  the  maharsis  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  maharsis 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  (maharsis)  what  he  should  do.  They asked  him  to  sit  (nisida)  and  hence  he  became  Nisada (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 Nisadas,  and  thus  the  Nisadas  became  responsible  for the  ending  of  Vena's  sins.  (Visnu  Purana,  Part  1, Chapter  13). NISADA  II.  A  particular  region  in  ancient  India. (Bhisma  Parva,  Chapter  9,  Verse  51). NISADANARESA.     A  King  well  known  in  Bharata.    He was    born    from    aspects   of  the  daityas,  Kalakeya  and Krodhahanta.  (Adi  Parva,  Chapter  67,  Verse  50). NISADHA  I.  A  King  born  in  Sri  Rama's  dynasty.  KuSa was  born  as  the  son  of  Sri  Rama,  Aditi  as  Kusa's son  and  Nisadha  as  Aditi's  son.  This  Nisadha  was  the father  of  King  Nabhas.  (Bhagavata,  9th  Skandha). NISADHA  II.  A  King  of  Bharata's  dynasty.  Nisadha was  theTgrandson  of  King  Puru  and  the  fourth  son  of Janamejaya.  A  great  humanitarian,  Nisadha  ruled  the country  to  the  satisfaction  of  everybody.  (Adi  Parva, Chapter  94,  Verse  56). NISADHA  III.  A  mountain  near  mount  Meru.  During his  triumphal  tour,  Arjuna  defeated  the  people  of  this region. NlSAKARA  I.  A  maharsi.  Honoured  even  by  the  Devas he  lived  in  his  as'rama  on  the  heights  of  Mount  Vindhya. One  of  those  days  Jatayu  and  his  elder  brother  Sampati, under  a  bet,  flew  up  to  the  Sun's  sphere.  In  his  attempt to  shield  Jatayu,  who  flew  with  great  speed  and  neared the  Sun's  sphere,  from  the  scorching  heat  of  the  Sun, Sampati's  wings  got  burned  and  he  fell  down  on  the heights  of  Vindhya  where  he  lay  unconscious  for  six days. Nisakara  maharsi  heard  Sampati  crying  and  he  saved the  bird,  which  lived  there  for  many  years  as  the maharsi's  slave.  The  maharsi,  who  could  foresee  things told  Sampati  about  Sri  Rama's  incarnation  which  was to  happen  in  the  future.  He  entered  Samadhi  after finally  telling  Sampati  that  monkeys  would  go  there then  in  search  of  Sita,  that  Sampati  would  point  out to  them  where  Sita  was  and  that  on  that  day  his  wings would  automatically  reappear  and  his  legs  would  become strong.  Afterwards  for  eight  thousand  years  Sampati  led a  solitary  life  in  the  asrama.  It  was  during  this  period that  monkeys,  in  the  course  of  their  search  for  Sita  got information  about  her  from  Sampati.  (Kamba  Rama- yana;  Valmiki  Ramayana,  Kiskindha  Kanda,  Canto 60). NlSAKARA  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  KoSakara,  son  of  muni Mudgala.  Kosakara's  wife  was  Dharmistha,  daughter of  Vatsyayana.  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 Raksasa  woman  called  Surpaksl,  who  was  in  the  habit of  lifting  children  came  there  with  a  lean  child.  She  re- placed Dharmistha's  child  with  the  lean  one  and returned  with  it  to  the  Salobharaparvata  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  Raksasa  child  left  at  their gates  Dharmistha  and  her  husband  came  out,  and the  child  which,  in  its  colour  and  shape  resembled  their child  exactly,  Kosakara  said  thus  :  "Oh  !  Dharmistha  ! this  must  be  some  ghost.  Some  one  is  lying  here  in  the same  form  as  our  child  to  hoodwink  and  cheat  us." NISAKARA  II 541 NISKA Saying  so  he  tied  the  child  to  the  ground  by  chanting mantras  with  darbha  grass  in  his  hands. At  the  same  time  Siirpaksl  came  there  in  invisible  form. She  threw  Dharmistha's  child  from  a  distance  into  the courtyard.  Kosakara  took  his  child.  But  all  the  attempts of  the  RaksasI  to  lift  her  child  from  the  ground  failed. The  grief-stricken  Raksasi  reported  the  matter  to  her husband. As  soon  as  Surpaksl  left  the  place  the  magnanimous Kosakara  handed  over  the  Raksasa  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  Raksasa  boy  was  named Divakara  and  the  other  child  Nisakara.  Both  the  child- ren were  invested  with  the  sacred  thread  in  due  course of  time.  Divakara  learned  the  Vedas,  but  Nisakara  did not,  and  he  was  despised  by  all.  His  father  pushed him  into  a  neglected  well  and  covered  its  mouth  with stone. Nisakara  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  Nisakara'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  with- in the  well,  and  she  was  answered,  "Your  son,  NiSakara." Then  she  argued  that  her  son  was  named  Divakara  and that   she    had   no    son    called   Nisakara.  But,  Nisakara 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   Nisakara    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   Kosakara  his    son   Nisakara 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  Vrsakapi and  mother  Mala.  My  father  taught  me  all  the    Sastras and  theVedas.  I  became  conceited  over  my  unique  learn- ing   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  com- mitting 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     Sastras     about   Dharma,      Artha     and Kama  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  Ajita, 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  Agnivesya,  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  Vitnati  of  Navarasjra  started tor  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  up- set 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  rny  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 Vaisya  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  Vaisya  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 Candala.  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 (Kosakarad)  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,  Divakara  live  here as  house-holder.  Nisakara  thus  did  tapas  for  many years  and  a'ttained  Vaikuntha  (Vamana  Purana, Chapter  91). There  is  no  definite  evidence  in  the  Puranas  to  estab- lish that  the  NiSakara,  the  protector  of  Sampati  and the  Nisakara  mentioned  above  were  the  same  person. NISAJNlGl.  A  son  of  Dhrtarastra.  He  was  killed  in  the great  war  by  Bhimasena.  (Karna  Parva,  Chapter  84, Verse  4) . NISATHA  I.  A  prince  of  the  Vrsni  dynasty;  son  of Balabhadra  born  of  Revati.  (Harivarhsa).  Nisatha  also had  participated  in  the  utsava  celebrations  held  at Raivata  mountain  by  the  Yadavas.  It  was  Nisatha who  went  to  Khandavaprastha  with  the  dowry  of Subhadra.  He  was  present  at  the  Asvamedha  and Rajasuya  of  Yudhisthira.  After  death  he  was  absorbed into  the  ViSvadevas.  (Adi  Parva,  Chapter  328,  Verse 20;  Sabha  Parva,  Chapter  34;  Asvamedha  Parva, Chapter  66;  Svargarohana  Parva,  Chapter  5). NISATHA  II.  A  King  of  ancient  India.  After  death  he lived  in  the  court  of  Yama  worshipping  him.  (Sabha Parva,  Chapter  9,  Verse  11). NI&CIRA.     A  river  glorified  in  the    Puranas.    It    is  well known  in  all  the  three  worlds.  A  bath    in     the    river  is as  good  as   performing   an    alvamedha     yajna,    Those who  bathe   in    the    confluence    of    Nis"cira    will  attain Indraloka.    (Vana  Parva,  Chapter  84,  Verse  138). NlSCYAVANA.     Second  son  of  Brhaspati.  He    was    sin- less, pure  and  holy.  (Vana  Parva,  Chapter  209). NlSlTHA.     A  King  of  Dhruva's  dynasty.  Pusparna     was the  son  of  Utkala,  the  son  of  Dhruva,  and  Nisltha    was Pusparna's  son  by  his    wife    Prabha.    Nisltha    had    two brothers,    Pradosa      and      Vyusa.       (Bhagavata,      4th Skandha). NISKA.     One  palam     (about    one-sixth  of  a    pound)    of NISKRTI  542 gold.      (Manusmrti,  Cnapter  8) . NISKRTI.  An  agni  (fire).  A  son  of  Brhaspati,  he came  to  be  known  as  Niskrti  as  he  redeemed(Niskrama) people  from  unhappiness.  (Vana  Parva,  Chapter  229, Verse  14). NISKUMBHA.  A  great  asura.  A  dependant  of  the  asura called  Vrsaparvan,  Niskumbha,  took  part  in  many Devasura  wars.  (Bhavisya  Parva,  Chapter  59) . NISKUTA.  An  ancient  region  in  India.  The  people  of the  region  were  defeated  once  by  Arjuna.  (Sabha Parva  Chapter  27,  Verse  29). NISKUTIKA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  12). NISTANAKA.  A  prominent  naga  (serpent)  begot  by Kasyapaprajapati  of  his  wife  Kadru.  (Adi  Parva, Chapter  35,  Verse  9). NISTHURAKA.  A  very  prominent  King,  who  lived in  ancient  times  in  South  India.  Once  he  had  to depend  on  Srldatta,  a  King  of  North  India.  (See  under Sridatta) . NISTHURIKA.  A  naga  born  in  the  Kasyapa  dynasty. (Udyoga  Parva,  Chapter  106,  Verse  12). NISUMBHA  I.  An  asura.  Two  of  the  sons  of  Kasyapa Prajapati  by  his  wife  Dili  became  notorious  fellows called  Sumbha  and  Nigumbha.  They  were  born  and brought  up  in  Patala.  But  as  young  men  thay  came  to the  earth  and  began  rigorous  tapas  taking  neither  food nor  drink.  After  ten  thousand  years  Brahma  appeared and  asked  them  to  choose  their  boons.  They  requested for  eternity,  deathlessness.  But,  Brahma  refused  to grant  that  bcon.  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  im- possible to  happen.  So,  they  requested  Brahma  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." Brahma  granted  them  such  a  boon  and  they  returned to  Patala.  They  lost  their  head  over  the  boon  and appointed  Sukra  as  their  preceptor.  Sukra  was  so pleased  at  this  that  he  made  Sumbha  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  Canda- mundas, Dhumralocana,  Raktablja  etc.,  became  attend- ants of  Sumbha  and  NiSumbha. After  having  established  the  power  of  the  daityas  thus Sumbha— Nisum  bhas  gradually  turned  their  atten- tion towards  extending  the  boundaries  of  their  kingdom. The  whole  earth  they  subjugated.  Then  Nisumbha with  a  large  army  marched  to  Devaloka  to  conquer Indra.  A  Devasura  war  started.  In  the  fight  all  the Dikpalakas  were  on  one  side  and  Nisumbha  alone  on the  other  side;  the  latter  side  was  slightly  defeated. Smitten  by  Indra's  Vajrayudha  Nisumbha  fainted;  his army  also  was  broken. As  soon  as  news  about  the  defeat  of  his  brother  was reported  to  him,  Sumbha,  with  the  remaining  Danavas hurried  to  Devaloka.  In  the  battle  that  ensued  the Devas  were  routed.  Sumbha  assumed  Indra-hood  by force  and  the  standard  (flag)  of  the  daityas  was  hoisted on  the  flag-staff  of  Sudharma,  the  palace  of  Indra. Sumbha  captured  Kamadhenu,  Airavata,  UccaiSsravas etc.  The  Nandana  garden  and  the  shades  of  the NITAMBHO Kalpaka  tree  were  turned  into  resting  places  of  the daityas.  Fragrant  flowers  of  the  Kalpa  tree  adorned  the hairs  of  daitya  women.  Sumbha  drove  away  Kubera and  took  over  Alakapuri  also  from  him.  As  Yama  ran away  from  the  kingdom,  Kalapurl  also  came  under Sumbha.  All  the  Dikpalakas  took  refuge  in  forests  and caves.  Thousand  years  rolled  by  thus.  By  then  the Devas  worshipped  MahadevI,  who  appeared  before them.  Kausiki  devi,  born  from  the  body  of  MahadevI stood  before  the  Devas.  As  Kausiki  was  dark  in  colour she  came  to  be  known  as  Kalika  also.  MahadevI, along  with  Kalika  started  for  the  capital  of  Sumbha- Nisumbhas.  At  the  capital  they  ascended  a  mountain and  sat  on  two  rocks.  Mahadevi  sang  such  a  melodious song  that  birds  and  animals  lost  themselves  in  its sweetness  and  stood  motionless. The  Candamundas,  who  were  at  the  time  passing  that way  were  also  attracted  by  the  music.  Having  under- stood what  it  all  meant  they  hurried  upto  Sumbhasura and  gave  him  a  description  of  the  supreme  beauty  of Mahadevi  and  Kalika.  The  description  kindled  great interest  in  Sumbha  and  Nisumbha  about  the  devis  and they  deputed  their  minister  Sugriva  to  bring  the  devis over  to  them.  Having  heard  Sugriva's  mission  Maha- devi 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  stubborn- ness and  I  stand  by  my  vow  even  now.  Therefore, please  tell  Sumbha  first  to  defeat  me  in  fighting." When  Sugriva  carried  this  information  to  Sumbha,  and Nisumbha,  they  felt  amused  that  a  woman  challenged them  to  fight.  But,  they  had  no  alternative  but  to fight.  So  they  deputed  the  mighty  daitya  Dhumraksa with  an  army  to  fight  Devi,  and  there  ensued  a  fierce fighting  between  Devi  and  Kalika  on  one  side  and  the big  daitya  army  on  the  other  side.  The  whole  army  and finally  Dhumraksa  too  was  killed. Devi  then  retired  from  the  battlefield  to  a  place  nearby and  blew  the  conch.  Sumbha-Nisumbhas  heard  the sound  from  it,  and  the  next  moment  a  messenger came  and  told  them  about  the  fate  of  the  army  and  of Dhumraksa.  They  then  sent  a  much  greater  army under  Candamundas  against  Devi.  But  Kalika  devour- ed them  all.  Raktablja,  who  next  encountered  Devi with  a  great  force,  also  became  food  for  Kalika.  Then Sumbha-Nisumbhas  entered  the  battlefield  and  they  too were  killed.  Devas  thus  victorious  regained  Svarga. (Devi  Bhagavata,  5th  Skandha) . NISUMBHA  II.  The  Mahabharata  mentions  another Nisumbha,  a  dependant  of  Narakasura.  Sri  Krsna killed  this  asura  who  towered  upto  the  path  of  the devas  (devayana)  from  the  earth.  (Sabha  Parva, Chapter  38). NISUNDA.  An  asura  killed  by  Sri  Krsna.  (Vana Parva,  Chapter  12). NITAMBHC.  A  great  maharsi.  He  too  was  present  in the  company  of  the  munis,  who  visited  Bhlsma  on  his bed  of  arrows.  (Anu;'asana  Parva,  Chapter  26,  Verse  8). NlTHA 543 NRGA NlTHA.     A   king   born    in    the  Vrsni  dynasty.       (Vana JParva,  Chapter  120,  Verse  ,9). NlTIGOTRA.     A   king   born    in     the    Bhrgu     dynasty. (Bhagavata,  9th  Skandha) . NIVATAKAVACA(S).     A  sect  of  Daityas. 1 )  Birth.     Daityas  were  the  off-springs  of  Kasyapapra- japati  by  Dili.    Two  sons  called  Hiranyaksa  and  Hiran- yakasipu  and  a  daughter  called  Sirhhika  were    born    to the  Prajapati  of  Dili.  Sirhhika  was  married  by  Vipracitti and  to  them  were  born  Rahu  and  others    who    became famous   as    the    Saimhikeyas.    Hiranyakas  ipu   had  four famous    sons    called    Anuhlada,    Hlada,    Prahlada  (the great   devotee    of  Visnu)    and  Sarhhlada.    (Some  texts refer  to  them  as  Anuhrada,  Hrada,  Prahrada    and  Sarh- hrada) .  Hlada's  son  was  called  Hrada,   Sarhhlada's  sons were  called  Ayusrnan,  Sibi  and  Baskala,  and  Prahlada's son  was  called  Virocana.  Mahabali  was  Virocana's   son and  Bana  was  the  eldest  of  the  hundred  sons   of  Maha- bali. Four  crores  of  asuras  called  Nivatakavacas  were  born in  the  family  of  Prahlada.  The  army  of  the  Asuras, which  routed  the  Devas  many  a  time,  was  formed  by the  Nivatakavacas  and  Kalakeyas.  (Agni  Purana, Chapter  19). 2 )  Fight  against      Ravana.  After   securing   boons   from Brahma  Nivatakavacas  lived  in  the  city  of  Manimati  and they  were  a  terror  to  the  world.  Ravana  longed  once  to defeat   them    and    so  besieged    their  city  with  his  army. The  two  sides  fought  fiercely  for  hundreds   of  years.    At last    Brahma    intervened    and  conciliated  them.    From that  day  onwards  the  Nivatakavacas    became  friends  of Ravana.      (Uttara  Ramayana) . 3 )  Annihilation.     The  Nivatakavacas   in  company  with the  Kalakeyas  attacked   Devaloka.     Indra,   who   could not  withstand  the  attack,  sent  his   charioteer    Matali  to Arjuna  and  brought  him  down.     Most    of    the  Nivata- kavacas   and   Kalakeyas   were  killed    in    the   fight  "by Arjuna.     (See  under  Kalakeya). NIVATAKAVACAYUDDHAPARVA.  A  sub  Parva  in Vana  Parva  of  Mahabharata  comprising  of  chapters 165  to  175. NIVIT.  A  mantra  or  hymn.  'Uktha  and  Nivit  are  re- cited after  the  offerings  in  a  yaga.  (Rgveda,  Mandala  1, Anuvaka  14,  Sukta  86). NIVlTA.  Brahmin's  wearing  upper  cloth  or  the  sacred thread  on  the  left  shoulder  and  under  the  right  hand is  called  Upavita;  the  same  on  the  right  shoulder  and under  the  left  hand  is  called  pracinavlta  and  the  same worn  as  a  garland  around  the  neck  is  called  Nivlta. NIVRTI.  A  king  of  the  Yayati  dynasty.  (Bhagavata, 9th  Skandha). NIYATAYU.  Son  of  Srutayu.  He  was  killed  by  Arjuna in  the  great  war.  (Drona  Parva,  Chapter  94,  Verse  29). NIYATI.  A  daughter  called  Laksmi  and  two  sons  called Dhata  and  Vidhata  were  born  to  maharsi  Bhrgu  of  his wife  Khyati.  Dhata  and  Vidhata  married  Ayati  and Niyati,  daughters  of  Meru.  A  son  named  Prana  was born  to  Vidhata,  and  this  Prana  became  father  of  Mrk- andu  and  grandfather  of  Markandeya.  (Visnu  Purana, Part  1,  Chapter  10). Niyati  after  her  death  became  a  Devi,  and  she  conti- nues to  worship  Brahma  in  his  court.  (Sabha  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  child- ren by  another  man.  That  custom,  called  Niyoga  fell into  disuse  after  the  Vedic  period.  (Agni  Purana, Chapter  256). NODHAS.  A  muni  who  lived  in  the  Rgvedic  period.  He achieved  all  his  desires  by  praising  the  Devas.  (Rgveda) NRCAKSUS.  A  king  of  the  Yayati  dynasty.  '(Bhaga- vata, 9th  Skandha). NRGA.     A  king  born  in  the  dynasty  of  Vaivasvata  Manu. 1)  Genealogy.     Descended  from  Visnu  thus:  Brahma  — Marlci  —  Kasyapa  —  Vivasvan  —  Vaivasvata  Manu — Mahabahu — Prasandhi — Ksupa — Nrga. Nrga  was  the  younger  brother  of  Iksvaku.  From  Nrga was  born  Sumati,  from  him  the  king  called  Jyotis,  from Jyotis  Vasu  and  from  Vasu  Pratlka. 2)  Nrga  became  chameleon.       Nrga   was   an     extremely righteous   and  generous   King.    Once,    at   Puskara   he gifted   away  thousands  of  cows  to  brahmins.  There  was a  brahmin  called  Parvata  living  near   Puskara.  He   too was   given   a   cow   and    it   was    after  that  the  brahmin named  Anarata  came.  By  then  there  remained  no   cow to   be   gifted.    Anarata    came   after   Parvata  had  gone into  the  forest  after  leaving  the  cow  at  the  pond  (Pusk- ara) .     Nrga  had    forgotten    the    fact  that  the  cow  had already  been  gifted  away  to  Parvata  and  finding  it  there owner-less  he  gave  it   to   Anarata,  who  went  away  with the  cow  very  much  pleased.     The   King  and  his  minis- ters 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  Anarata's house.  Quarrel  ensued  between  the  two,  Parvata alleging  that  Anarata  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  Nrga  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  thou- sand years  Mahavisnu  would  incarnate  as  Sri  Krsna and  that  at  his  touch  Nrga,  the  chameleon  would resume  his  former  form  as  King.  According  to  this curse  Nrga  was  born  as  a  chameleon  in  a  neglected well  at  Dvaraka.  One  day  Samba  and  others  who happened  to  go  near  the  well  tried  their  best  to  take the  chameleon  out  of  it,  to  no  purpose.  At  last  Krsna with  his  attendants  came  and  took  it  out  of  the  we  1. At  Krsna's  touch  it  resumed  its  form  as  King  Nrga, and  related  the  story  of  his  curse  to  the  onlookers, who  stood  there  wondering 3)  Other  information. (i)  After  his  death  Nrga    lived    in   Yama's   court  wor- shipping him.    (Sabha  Parva,  Chapter  8,  Verse  8) . (ii)  Nrga  once  conducted  a  yajna  on  the  banks    of    the river  Payosm  in    Varahatlrtha   at   which    Indra   drank soma  so  much  as  to  get  intoxicated,  and    the   brahmins NRSAD 544 PADMARAGA danced  with  pleasure  at  the  very  liberal    gifts   made    to them.  (Vana  Parva,  Chapter  8,  Verse  5) . (iii)    Nrga  was  a  King  very  dear     to    Indians.    (Bhisma Parva,  Chapter  9,  Verse  7) . (iv)  Krsna  granted  salvation  to  Nrga  who  changed, at  his  touch,  from  chameleon  to  his  former  form  as King  Nrga.  (Anugiisana  Parva,  Chapter  70,  Verse  29) . (v)  He  did  not  eat  flesh.  (AnuSasana  Parva.  Chapter 70,  Verse  29). NRSAD.  A  maharsi,  who  was  the  father  of  sage  Kanva. '(Rgveda,  Mandala  10). NRSART.  A  Rsi,  who  lived  in  the  Rgvedic  period. His  son  was  deaf.  (Rgveda,  Mandala  1,  Anuvaka  17) . NYAGRODHA.  A  son  of  Ugrasena.  When  Krsna  killed Kariisa  Nyagrodha  fought  with  Krsna  and  others  and was  killed  by  the  blow  of  Balabhadra's  shield.  (Bhaga- vata). NYAGRODHATlRTHA.  A  holy  place  on  the  banks of  the  ancient  river  Drsadvati  in  North  India.  (Vana Parva,  Chapter  90,  Verse  11). O O.  This  sound  signifies  Brahma.  (Agni  Purana;  Chapter 348). ODRA  (M) .  An  ancient  province  of  India,  Maha- bharata,  Sabha  Parva,  Chapter  51,  Verse  23  says  that the  King  of  this  province  had  come  to  Dharmaputra with  presents. OGHARATHA.  Son  of  the  King  named  Oghavan. (M.B.  Anusasana  Parva,  Chapter  2,  Verse  38) . OGHAVAN  I.  Grandson  of  King  Nrga.  He  had  a  son named  Ogharatha  and  a  daughter  named  Oghavati. (M.B  Anusasana  Parva,  Chapter  2). OGHAVAN  II.  A  warrior  on  the  side  of  the  Kauravas. (M.B.  Kama  Parva,  Chapter  5,  Verse  42) . OGHAVATI  I.  There  are  seven  Sarasvati  rivers  in  the world.  These  are  Suprabha,  Kancanaksi,  Visala, Manorama,  Sarasvati,  Oghavati  and  Surenu.  In  the Mahabharata,  Salya  Parva,  Chapter  38  we  find  that Oghavati  was  invoked  and  brought  to  Kuruksetra.  It was  on  the  bank  of  this  Oghavati  that  Bhisma  fell  and lay  on  the  Saragayya.  (Bed  of  arrows).  (M.B.  Santi, Parva,  Chapter  50,  Verse  5) . OGHAVATI  II.  Daughter  of  the  King  named  Oghavan. Sudarsana,  the  son  of  Agni  married  her.  (M.B. Anusasana  Parva,  Chapter  2). OM.  This  sound  is  a  combination  of  the  three  letters  — A,  U  and  M.  The  A — sound  signifies  Visnu,  the  U — sound  signifies  Siva  and  the  M — sound  signifies Brahma. Aka.ro  Visnuruddista Ukarastu  Mahesvarah/ Makarastu  smrto  Brahma Pranavastu  trayatmakah  /  / (Vayu  Purana). The  sound  "Om"  is  called  "Pranava"  or  "Brahman." All  mantras  begin  with  the  sound  'Om'.  Because  of  its sacredness,  Sudras  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.  (Mandukyo- panisad) . OMPATU.      (Malayalam  word  for  nine). Nine  grahas  (nine planets) .     Sun,     Moon,    Mars,  Budha (Mercury),    Guru     (Jupiter),     Sukra    (Venus),     Sani (Saturn) ,  Rahu  and  Ketu. Nine  Dosa  .     Gulika,    Visti,  Gandantam,    Visa,    Usna, ekargalam,  Sarpasiras,  latam  arid  Vaidhrtam. Nine    Karmasaksin(s) .      Surya,    Candra,    Yama,     Kala, Aka:'a,  t  Vayu,  Agni,  Jala  and    Bhumi. Nine  Rivers.     Sarasvati,  Vaitararri,  Apaga,    Mandakinl, Madhusrava,  Amlu,  Kausiki,  Drsadvati  and  Hiranvatl. Nine   Duti  (j).     DutI,    Dasi,    Sakhi,      Cefi,  Dhatreyl, PrativesinI,  Lirigini,  Silpini  and  Svastri. Nine  treasures  (nidhis).     Mahiipadma,    Padma,    Sarikha, Makara,    Kacchapa,      Mukunda,      Kunda,     Nlla  and Kharva. Nine  Prajapatis.     Bhrgu,  Marici,  Atri,  Daksa,  Kardama, Pulaha,  Pulastya,  Angiras  and  Kratu. Nine     Togins.     Kavi,     Hari,     Antariksa.      Prabuddha, Pippalayana,  Avihotra,  Dramida,    Camasa    and    Kara- bhajana. Nine  Varsa  (s).     (Sub    continents).  Bharatavarsa,  Kim- purusavarsa.    Harivarsa,    llavrtavarsa,    Ramyakavarsa, Hiranmayavarsa,     Kuruvarsa,      Bhadrasvavarsa       and Ketumalavarsa. Nine  kinds  of  Rajas.     Sarvabhauma,     Adhiraja.    Naren- dra,  Parsnika,    Pattadhrk,    Mandale^vara,    Bhattabhak, Praharaka  and  Srotragrahi. Nine   kinds     of    Angels.     Bhaktijvalaka,      Jnanadhikya, Bhadrasana,    Nathakrtya,   Tattvaka,     Balavad,    Sama- dhanamukhya  and  Mukhyadevaduta. P PA.     A  garden.  (Agni  Purana,  Chapter  348; . PADAPATHA.  An  ancient  system  of  studying  the  Vedas. (See  under  Ghanapatha). PADARTHA.     See  under  Pancabhuta. PADATI.     One  of  the  eight  sons  of  Janamejaya,    a   King of  Kuruvarhsa.  The    others    are     Dhrtarastra,    Pandu, Balhika,  Nisadha,  Jambunada,  Kundodara  and  Vasati. (The  Pandu  and  Dhrtarastra  mentioned  here    are   not the  fathers  of  Kauravapandavas.) . PADMA  I.     A  serpent  born  to  sage  Kasyapa  of  his   wife Kadru.    (Sloka  10,  Chapter  35,  Adi  Parva). PADMA  II.     A  King.  This  King  shines  in    the    court   of Yama.   (Sloka  39,  Chapter  10,  Sabha  Parva). PADMA  III.     A  soldier  of  Subrahmanya.    (Chapter   45, Salya  Parva). PADMA  IV.     A  nidhi  (treasure).  This  nidhi  belongs    to Kubera.     (Sloka    39,    Chapter    10,      Sabha      Parva). Sankhanidhi,    Padmanidhi  and  a  Puspakavimana  were presented  to  Kubera  by  Brahma.    (Uttara    Ramayana). PADMAKARA.     A   Character    in     the     story    in    Siva Purana  describing  the  greatness    of  a    Sivayogin.    (See Rsabha). PADMAKETANA.     One   of  the     children    of  Garuda. (Chapter  101,  Udyoga  Parva) . PADMAKOTA.     The    palace   where    Suprabha   wife  of Sri  Krsna  used  to  reside.     (Daksinatya   Patha,  Chapter 38,  Sabha  Parva). PADMANABHA  I.     One  of  the  hundred   sons   of  Dhrta- rastra. (See  under  Kauravas). PADMANABHA  II.     A  serpent.  This  serpent  resides  on the  shores  of    the    river    GomatI    which    flows  through Naimisaranya.  This  serpent  once  went  to  Bhisma  and talked  to  him  about  Dharma.  (Chapter  355,  Santi Parva ) . PADMAPURANA.     One  of  the  eighteen    Puranas.  (See under  Puranas) . PADMARAGA.     See  under  Navaratna. PADMASARAS 545 PAKHAISDA PADMASARAS.  A  lotus  pond  of  Uttara  Bharata.  The Pandavas  on  their  way  from  Khandavaprastha  to Girivraja  met  Sri  Krsna  at  this  place  and  talked  with him  for  a  long  time.  (Chapter  20,  Sabha  Parva) . PADMASAUGANDHIKA.  A  lotus  pond  situated  near Cedide^a.  During  the  period  of  the  Mahabharata  a company  of  merchants  were  attacked  by  wild  elephants at  this  place.  This  is  very  nicely  described  in  Chapter 66  of  Vana  Parva  of  Mahabharata. PADMASEKHARA.  A  Gandharva  King.  PadmavatI of  whom  many  stories  are  told  in  Kathasaritsagara  was the  daughter  of  Padmasekhara.  Padma  vatllambaka  of the  said  book  is  entirely  devoted  to  stories  about PadmavatI. PADMAVATI  I.  A  river  which  is  the  incarnation  of Mahalaksml.  (See  under  Ganga). PADMAVATI    II.     Wife    of  Emperor     Udayana.    (See under  Udayana). PADMAVATI     III.     Wife      of     Candragupta    son     of Sahasramukharavana.      (See      under      Sahasramukha- ravana ) . PADMAVATI  IV.     A  female  follower   of  Subrahmanya. ( Chapter  46,  Salya  Parva) . PADMAVATI  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  ven- geance on  Mahavisnu  for  killing  Kalanemi."  The  son born  thus  was  Karhsa.  (Srstikhanda,  Padma  Purana). PADMAVATI  VI.  Wife  of  a  Vaisya  named  Pranidhi. Once  Pranidhi  went  to  a  neighbouring  village  for  trade. PadmavatI  and  her  companions  were  one  day  bathing in  a  river  nearby  when  a  Sudra  passed  that  way. Attracted  by  her  dazzling  beauty  he  remained  there talking  to  her.  The  Sudra  named  Dharmadhvaja  was greatly  enamoured  of  her  and  the  companions  of Padmavati,  noticing  that,  just  to  make  fun  of  him  said "If  you  abandon  your  life  at  the  point  where  the  rivers Ganga  and  Yamuna  meet  you  can  attain  Padmavati." Without  any  hesitation,  thinking  that  what  they  said was  true,  he  went  and  ended  his  life  at  the  place  suggest- ed. Immediately  he  became  a  replica  of  Pranidhi  and stood  before  Padmavati.  The  real  Pranidhi  also  came there  then.  Padmavati  was  in  a  fix  to  choose  the  real husband.  Mahavisnu  appeared  before  them  then  and asked  Padmavati  to  accept  both  of  them  as  her  husbands. Padmavati  pleaded  it  was  forbidden  for  women  of  her community  to  accept  more  than  one  husband  and  then Mahavisnu  took  all  the  three  along  with  him  to Vaikuntha.  (Kriya  Khanda,  Padma  Purana,  Chap- ter 4). PAHLAVA.  A  place  of  human  habitation  of  ancient  India. This  is  situated  in  the  western  zone.  (Sloka  68, Chapter  9,  Bhlsma  Parva). PAIJAVANA.  A  sudra.  This  sudra  conducted  a  grand Yajna  similar  to  Aindragnayajna  and  gave  as  fees  to priests  a  lakh  of  gold  vessels.  (Chapter  6,  Santi  Parva). PAILA.  A  disciple  of  Vyasa.  It  was  the  five  disciples  of Vyasa  named  Sumantu,  Jaimini,  Paila,  Suka  and Vaisampayana  who  gave  publicity  to  the  original Mahabharata.  (See  under  Guruparampara). He  was  the  son  of  a  person  named  Vasu  and  attended the  Rajasuya  of  Yudhisthira.  (Sloka  35,  Chapter  33, Sabha  Parva).  Paila  was  also  one  among  those  who visited  Bhlsma  while  he  was  lying  on  his  bed  of  arrows. (Sloka6,  Chapter  17,  Santi  Parva). PAILAGARGA.  An  ancient  sage.  Amba,  daughter  of  the King  of  Kas I,  once  practised  austerities  in  the  abrama of  this  sage.  (See  under  Amba) . PAlSACA.     A  kind  of  marriage.    (See  under  Vivaha) . PAITHAKA.     An  asura.  This  asura    was   killed    by    Sri Krsna.    (Chapter  38,  Sabha  Parva) . PAKA.  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  Paka  killed.  Indra  got thenceforth  the  name  Pakasasana.  (Chapter  70,  Vayu Purana) . PAKAL.     Malayalam   word  meaning  Day.  A  story  about the  origin  of  day,  night,  dawn  and  dusk  is  contained  in Visnu  Purana.  At  the  time  of  the  great    Deluge    every- thing from  gods  down  to  the   rocks    lay    submerged    in Parabrahman    (Supreme   Being).    Brahma  sat  in  medi- tation to    initiate    what  he    termed    as  Jagatsrsti,     the four  species  of  living  beings  like  the  devas,  asuras,   pitrs and  men.  When  the  meditation  proceeded,  the  Tamoguna in  Brahma  became  prominent  and  so  first  and  foremost of  all,  the  asuras   were    born    from    his    waist.     Then Brahma  discarded  his  Tamoguna  and  the  manifestation of  the  discarded  Tamoguna  became  Night.  Brahma  sat again    in    meditation   and  from  his  face  sprang  out  the devas,  who   were   embodiments  of  sattvaguna.  Brahma discarded  the  sattvaguna  and  it  then  became  Day. That  is why  asuras  are  powerful  at  night    and   devas   by    day. Then  another  manifestation  with  sattvaguna  predominat- ing  sprang   out   from    Brahma    and  it  was  called  Pitrs. Brahma    discarded    that    also    and    it    became    Dusk. Brahma  sat  again  in    meditation    and    then    were  born men  who  were  a   manifestation  of   Rajoguna.     Brahma discarded  that  also  and  it  then  became  Dawn.    That  is why    men   are    strong   at  dawn  and  the  pitrs  strong  at dusk.  It  is  because  of  these    that    it  is    said    that    day, night,    dawn    and   dusk    are  bodies  of  Brahma.  All  the above  four  are  an  asylum  of  the  three  gunas. Night  is  called  Usa  and  day,     Vyusti.  Sandhya    (dusk) is  the  time  between   Usa    and   Vyusti.  When  the  fierce and    terrible    Sandhya   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  Prajapati    the    demons  die  daily  though  their bodies  never  perish.  At  that  time  the  best   of  Brahmins with  the  sound  of  'OM'  vibrating  recite  the  gayatri  and throw  water  upwards.  That  water  transforms  itself  into Vajrayudha  and  burns    to    death    the  wicked    demons. The  first  oblation  to  the    sacrificial    fire    is    performed reciting    the    mantra  which  begins  with  "Suryojyotih". 'OM'  is  but  Bhagavan  Visnu,  lord  of  the    Vedas    with the  lustre  of  Rk,  Yajus  and  Sama.  The  very  utterance  of the      word     'OM'      therefore,    destroys    the    demons Mandehas.   (Chapter  8,  ArhSa  2,    Chapter    5,   Amsa   1, Visnu  Purana) . PAKHAI^DA.     An  ancient  place  of  habitation  in  Daksina Bharata.  Sahadeva  one  of  the  Pandavas  sent  his  messen- gers and  subdued  the  country.  (Sloka  70,    Chapter   3|- Sabha  Parva) . PAKKANAR 546 PALLAl^TU PAKKANAR.     Vararuci,  the  celebrated  astronomer,    got of  a     Candali    wife    twelve    sons.     They    were    called "Paracci  petta  pantirkulam     (The  twelve  sons  born    of a  Candali) . They  were 1.  Agnihotri.  2.  Rajakan  3.  Uliyanur  Taccan.  4.  Vallon 5.  Vayillakkunnilappan.  6.  Karakkalmata.  7.  Vafutala Nayar.  8.  Uppukuttan.  9.  Pananar.  10.  Narayana- bhrantan  11.  Akavur  Cattan  12.  Pakkanar. Pakkanar'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 Vayillakkunnilappan  to  assemble,  at  the  house  of  Agni- hotri for  the  Sraddha  of  their  father  annually  once. Once  after  the  Sraddha,  all  of  them  sat  together  for their  meals  and  the  antarjanam  (wife)  of  Agnihotri refused  to  serve  an  assembly  consisting  of  Pakkanar,  a Candala.  When  Agnihotri  compelled  her  to  do  it  she came  to  the  place  hiding  her  face  with  an  umbrella. Pakkanar  enquired  about  the  purpose  of  the  umbrella and  Agnihotri  replied  that  it  was  the  duty  of  chaste and  devoted  wives  to  hide  their  faces  from  other  men. Then  Pakkanar  argued  that  still  the  brahmin  wives  who hid  their  faces  were  lacking  in  devotion  and  chastity and  the  Candala  women  were  the  only  class  of  women who  were  chaste  and  devoted  to  their  husbands.  Every- body present  there  joined  sides  with  Agnihotri  and opposed  the  argument  of  Pakkanar.  To  demonstrate the  devotion  of  Candali  wives  Pakkanar  took  Agnihotri to  his  house.  On  reaching  there  Pakkanar  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",  Pakkanar  instructed.  The  dutiful  wife pounded  the  paddy,  cooked  the  rice  and  brought  it  to Pakkanar.  Pakkanar  asked  her  to  throw  the  rice  into the  drain.  She  did  it  without  the  least  hesitation.  Pakka nar  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  Pakkanar  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  Pakkanar  along  with  Agnihotri  went  to the  illam  (house)  of  Agnihotri.  Pakkanar  then  asked Agnihotri  to  make  his  wife  do  exactly  like  what Pakkanar's  wife  was  made  to  do.  Agnihotri  immediate- ly 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?"  Agnihotri's  wife questioned.  But  Agnihotri  insisted  and  so  surrender- ing to  the  compulsion  she  did  as  she  was  instructed. When  she  brought  the  rice  before  him  cooked,  Agnihotri asked  her  to  throw  it  away  into  the  drain.  She  hesitated first  but  when  Agnihotri  insisted  she  did  so  very reluctantly.  Then  Agnihotri  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  Agnihotri  she  never  showed  her  face  out again.  Agnihotri  admitted  defeat  and  accepted Pakkanar's  view  that  a  Candali  woman  was  more  chaste than  a  brahmin  woman. (2)  Once  Agnihotri  came  to  the  hut  of  Pakkanar. Pakkanar  called  his  wife  to  bring  a  'palaka'  (a  wooden plank  used  for  sitting)  for  Agnihotri  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. Pakkanar  followed  her  taking  Agnihotri  along  with him.  When  they  reached  the  well  Agnihotri  was  dumb- founded. The  bucket  with  water  was  staying  in  mid-air in  the  well  exactly  at  the  position  at  which  Pakkanar's wife  had  left  it.  The  power  of  the  chastity  of  the woman.  (See  under  Vararuci). PAKSA.  See  under  Kalamana. PAKSALIK.A.  A  female  follower  of  Subrahmanya. PAKS1VAM&A.  The  Puranic  version  of  the  origin  of birds  is  given  below: Descending  in  order  from  Visnu  came  Brahma — Marici — Kasyapaprajapati.  The  latter  got  of  his  wife  Tamra (daughter  of  Daksa)  five  daughters  named  Kraunci, Bhasi,  Syeni,  Dhrtarastri  and  Suki.  From  Kraunci  were born  the  Ulukas,  Bhasi  gave  birth  to  Bhasas,  Syeni  to vultures  and  Dhrtarastri  to  swans  and  geese.  From these  originated  the  entire  bird  family  of  the  world. (Chapter  4,  Aranya  Kanda,  Valmiki  Ram  ay  an  a) . PAKTHA.  A  King  of  Vedic  times  who  was  a  protege of  the  Agvins.  Indra  was  kind  to  this  King.  In  the Dasarajna  battle  Paktha  fought  against  Sudas  on  the side  of  Trasadasyu.  (Mandala  7,  Rgveda). PALA.  A  measure  of  ancient  times.  (See  under  Trasa- renu ) . PALA.  A  serpent  born  of  the  race  of  Vasuki.  This serpent  committed  suicide  at  the  Sarpasatra  of  Jana- mejaya.  (Sloka  51,  Chapter  57,  Adi  Parva) . PALAKA.'  A  son  born  to  the  King  Candamahasena  of his  wife  Angaravati.  Angaravati  got  two  sons.  The  other son  was  named  Gopalaka.  (Kathamukhalambaka, Kathasaritsagara ) . PALAKAVYA.  The  author  of  the  famous  book 'Hastya- yurvedasarhhita'.  This  book  contains  160  chapters dealing  with  Maharogasthana  (great  diseases) ,  Ksudra- rogasthana  (minor  diseases),  Salyasthana  (extraction  of extraneous  matter  from  the  body)  and  Uttarasthana (diseases  of  the  head ) .  Palakavya  taught  this  Ayurveda- sarhhita  to  Ramapada,  King  of  ArigadeSa.  (Agni Purana) . PALALA.     One  of  the   seven    mothers  of  Subrahmanya. The   other    six   are  :  Kaki,  Halima,  Brahmika,  Malinl, Arya  and  Mitra.  (Sloka  10,  Chapter  228,  Vana  Parva). PALASAVANA.     A  sacred  forest.  Once    the    sage  Jama- dagni  performed  a  sacrifice  in  this  forest.  On  that  occa- sion   all    the   rivers    in    the  world    were  present    there carrying  their  water.  The  sage  at  this  Yaga  gave  wine  to all    the   other    sages  to  their  heart's  content.  (Sloka  16, Chapter  94,  Vana  Parva). PALI.     A  corrupt  form  of  Sanskrit. PALITA.     A  rat,  a  character  in    'Bidalopakhyana'.   This rat  held  a  conversation  with  Lomasa,  a  cat.  (See  under Bidalopakhyana ) . PALITA.     A  female    follower  of  Subrahmanya.    (Sloka  3, Chapter  46,  Salya  Parva). PALLAl^TU.  The  name  of  the  devotional  songs  sung  by the  Tamil  devotional  poet,  Visnucittar, PAMKTI 547 PANCACtpA PAMKTI.  A  horse  which  draws  the  chariot  of  Surya. There  are  seven  horses  to  draw  the  chariot.  The  others are  Gayatrl,  BrhatI,  Usnik,  Jagati,  Tristubh  and Anustubh.  (Chapter  8,  Ariisa  2,  Visnu  Purana) . PAMPA.  A  pond  near  Rsyamukacala.  Sugriva  used  to stay  near  this  pond.  (Chapter  279,  Vana  Parva). PAM§U.  An  ancient  country  of  Bharata.  Vasudana, king  of  this  country  helped  the  Pandavas  in  the  great battle  with  twentysix  elephants  and  two  thousand  horses (Sloka  27,  Chapter  52,  Sabha  Parva). PANASA.  A  soldier  of  the  army  of  monkeys  of  Sri Rama.  This  soldier  was  the  commander-in-chief  of  an army  of  fiftyone  crores  of  monkeys  who  fought  against Ravana.  His  chief  object  of  attack  was  the  army  of  a demon  named  Patusa.  (Chapter  283,  Vana  Parva). PANCABHUTA.  Prthvi  (earth),  Ap  (water),  Tejas (fire),  Vayu  (air)  and  Akasa  (ether)  are  the  Panca- bhutas  (five  elements) .  The  whole  visible  world  is  com- posed of  one  or  more  of  these  five  elements.  This  is called  the  Pancabhautikasiddhanta  (doctrine  of  five  ele- ments). Besides  these  five  dravyas  (elementary  subs- tance), people  in  Bharata  have  reckoned  Time,  space, soul  and  mind  also  as  Padarthas  or  categories.  Dravya, one  of  the  seven  categories  according  to  Nyaya  Vaigesika- sutras,  has  nine  svabhavas  (inherent  properties) .  The seven  Padarthas  of  Vaisesika  are  Dravya,  Guna,  Karman Samanya,  Visesa,  Samavaya  and  Abhava.  * The  word  'Padartha'  has  got  a  very  wide  meaning.  The word  'matter'  in  English  cannot  indicate  the  full  signi- ficance of  the  word  Padartha.  Kanada  in  his  VaiSesika sutras  has  given  the  name  'Artha'  combining  in  it  the three  svabhavas,  Dravya,  Guna  and  Karman.  Of  the above  seven  padarthas  Prasastapada,  the  famous  logic- ian, has  included  only  the  first  six  in  his  book 'Padarthadharma  Samgraha'.  The  Vaisesikas  of  a  later period  included  'abhava'  also  and  raised  the  number of  arthas  to  seven.  Gautama,  the  Nyayasutrakara  and Vatsyayana,  the  Nyayabhasyakara,  and  all  their  followers accepted  the  number  of  arthas  as  seven. All  that  can  be  perceived  by  the  senses  are  includ- ed in  the  seven  Padarthas  according  to  the  sys- tems of  Nyaya  and  Vaisesika.  Excepting  abhava  all  the other  six  are  bhavas.  Kanada  has  dealt  with  'abhava' but  has  not  treated  it  as  a  category.  Pra:'astapada  has  not mentioned  about'abhava'  at  all.  Gautama  deals  with  six- teen Padarthas.  The  Mimarhsakas  take  into  account  only five  Padarthas  and  the  Sankhyas  count  only  two Padarthas  viz.,  Prakrti  and  Purusa.  Advaitavadins  re- ckon only  two  Padarthas  and  to  them  they  are  Cit  and Jada  'Atma  and  Anatman).  Vi.'istadvaitins  add  god also  to  the  above  and  make  the  number  of  Padarthas three. According  to  Nyaya  Vais'esikasutras  there  are  seven Padarthas  and  they  comprise  nine  kinds  of  Dravya^  which are  the  Pancabhutas  (five  elements) ,  Kala  (time),  Dik (space) ,  Atma  (soul) ,  and  Manas  (mind) .  They  are described  below: 1)  Prthvi.  (earth).     The  characteristic  of  this    padartha is   smell.   Prthvi   is   of  two    kinds,  Nitya  (eternal)  and Anitya    (perishable).     Nitya  is    in   the   form   of  atom (paramynu)    and   anitya   in  the  form  of  Kiirya.   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  paramanu (atom);  Anitya  in  the  form  of  Karya. 3)  Agni    (fire) .     It    generates   heat.    It  is  of  two  kinds, Nitya   and  Anitya.    Nitya    is  in  the  form  of  paramanu and  Anitya,  in  the  form  of  Karya.  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)  Vayu  (air).     It  is   without  form  but    with    the   sense of  touch.    It  is  also  of  two  kinds.    Nitya  in  the  form   of paramanu  and  Anitya  in  the  form  of  Karya. 5)  Akasa  (ether).     This    is    the  carrier    of   sound.  It  is single  and  eternal. 6)  Kala  (time).     It  is    general  cause  for  all  actions  em- bracing the  elements.  It  is  also  single  and  eternal. 7)  Dik.     Places  like  north,    south,  east  and  west  which are  eternal. 8)  Atma  (soul) .     It   is   related    to  knowledge  and  is  of two  kinds,  Jivatma  and  Paramatma. 9)  Manas     (mind).      It    is    the     sense-organ    to   enjoy pleasures.    It  is  in  the  form  of  paramanu  and  eternal. To  know  the  views  of  Manu  on  the  origin  of  the  Panca- bhutas see  under  Srs{i. PANCABRAHMASANA.  This  is  a  divine  cot  with Brahma,  Visnu,  Rudra  and  Isvara  as  its  four  legs  and Sadaiiva  as  the  couch.  Devi  rests  on  this  cot  always. (7th  Skandha,  Devi  Bhagavata) . PANCACUpA.  A  nymph.  Once  Suka,  son  of  Vyasa  by his  yogic  powers  entered  the  Akasa.  Then  a  host  of celestial  maidens  led  by  Pancacuda  stood  watching  him in  admiral  ion.  (See  under  Suka) Bhisma  once  told  Dharmaputra  that  women  were  fickle- minded  and  the  cause  of  evils.  To  explain  his  statement he  pointed  out  to  the  conversation  between  Narada and  Pancacuda.  Narada  once  conducted  a  world  tour during  the  course  of  which  he  met  Pancacuda  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 *  i .     Vaiies'.ka.     One  of  the  six  principal  darsanas  or  systems  of  Philosophy  founded  by  Kanada. 2.  Padartha.     Anything  which  can  be  named  ;  a  category. 3.  Dravya.     An  elementary  substance,  the  substratum  of  properties. 4.  Guna    A  characteristic  or  property  of  all  substances. 5.  Karman.     Motion,  action. 6.  Samanya.     General  characteristic. 7.  Viiefa.     A  peculiar  attribute,  the  eternal  distinguishing  factor  of  each  of  the  nine  dravyas. 8.  Samavaya.     Intimate  union,  inseparable  inherence  or  existence  of  one  thing  in  another. 9.  Abhava.     Nullity  or  negation. Sankhyas     followers  of  the  Sankhya  philosophy. Advaitins     followers  of  the  Advaita  philosophy. Mimarhsakas     followers  of  the  Mlmarhsa  system  of  philosophy. Paramatma     The  supreme  being. Jivatma     The  individual  soul  enshrined  in  the  body. Karya     Evolute. PANCADEVlS 548 PANCALI 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,  Anusasana  Parva). PANCADEVlS.  Durga,  Radha,  Laksmi,  Sarasvati  and Savitri  are  the  Pancadevls.  They  are  different  forms  of nature.  (See  under  Devi  and  Prakrti) . PANCADHANUS.  A  King  of  the  race  of  Puru.  He  was the  son  of  Srnjaya  and  the  father  of  Somadatta.  ( Agni Purana,  Chapter  278). PANCAGAl^A.  An  ancient  kingdom  of  Uttara  Bharata. During  the  time  of  the  Pandavas  this  country  was prospering  and  Arjuna  once  conquered  the  ruler  of this  country.  (Sloka  12,  Chapter  27,  Sabha  Parva). PANCAGA5IGA.  A  sacred  place  of  Uttara  Bharata. The  god  of  Death  once  sat  at  this  place  and  practised penance.  From  then  onwards  the  place  was  considered holy.  (Sloka  23,  Chapter  54,  Drona  Parva). PANCAGNI.  RohinI,  a  daughter  and  Soma,  a  son,  were born  to  Nisa  the  third  wife  of  Manu,  an  Agni.  Besides these  they  got  five  sons  in  the  form  of  Agni  ( fire )  and these  five  are  called  Pancagnis.  They  are  Vaisvanara, Visvapati,  Sannihita,  Kapila  and  Agranl. PANCAJA  I.  (PANCAJANA).  A  mighty  asura.  This asura  lived  inside  a  conch.  Sri  Krsna  killed  this  asura. Sri  Krsna  and  Balabhadrarama  were  having  their education  in  the  asrama  of  the  sage  Sandlpani.  On  the eve  of  their  completing  their  education  an  asura named  Pancaja  carried  away  the  son  of  the  sage  while the  child  was  bathing  in  the  Prabhasatlrtha  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  Gurudaksina  (fees  for  the  preceptor). Accordingly  Sri  Krsna  and  Balarama  went  to  the banks  of  the  river  and  prayed  to  Varuna.  Varuna appeared  before  them  and  then  they  told  him  about the  mishap.  With  the  help  of  Varuna  they  killed  the asura  Pancaja  and  got  back  the  son  of  their  guru.  The conch  in  which  the  asura  lived  was  taken  by  Krsna. Because  the  conch  belonged  to  Pancaja  the  conch  got the  name  Pancajanya.  ( 10th  Skandha,  Bhagavata) . PANCAJA  II.  Sagara  of  the  solar  race  got  a  son  named Asamanjasa  of  his  wife  Kesinl.  He  became  famous  as Pancaja.  He  was  the  father  of  Arhsuman  and  grand- father of  Dillpa.  (Chapter  15,  Harivarhsa) . PANCAJANA.  A  Prajapati.  He  gave  his  daughter Paftcajanl  (Asikni)  in  marriage  to  the  great  sage  and law-giver  Daksa.  (6th  Skandha,  Bhagavata) . PANCAJANAS.  Brahmins,  Ksatriyas,  Vais"yas  and Sudras  are  the  four  castes.  Nisadas  form  the  fifth  caste. All  these  five  are  collectively  called  Pancajanas.  (Sukta 89,  Anuvaka  14,  Mandala  1,  Rgveda). PANCAJANl.  A  beautiful  daughter  of  ViSvarupa.  King Rsabha  of  the  lunar  race  married  this  girl  and  they got  five  sons  named  Sumati,  Rastrabhrt,  Sudarsana, Avarana  and  Dhumraketu.  (5th  Skandha,  Bhagavata). PANCAJANYA  I.  The  conch  of  Sri  Krsna.  (See  under Pancaja ) . PANCAJANYA  II.  A  forest  near  the  mountain  of Raivataka.  (Daksinatya  Pa(ha;  Chapter  38,  Sabha Parva). PANCAJANYA  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) . PANCAKA.  One  of  the  two  soldiers  presented  to Subrahmanya  by  Indra  for  the  battle  between  the devas  and  asuras.  The  other  was  named  UtkroSa. (Sloka  35,  Chapter  45,  Salya  Parva). PANCAKARNAVATSYAYANA.  A  Vedic  preceptor. Because  Pancakarna  was  born  in  the  family  of  Vatsya he  got  the  name  Vatsyayana. In  the  language  of  Yogic  treatises  the  seven  life-winds in  the  human  head  are  called  the 'Saptasuryas'  (seven suns).  Pancakarnavatsyayana  had  a  clear  knowledge of  these  Saptasuryas  and  has  given  a  vivid  description  of them.  (Taittiriya  Aranyaka). PANCAKARPATA.  An  ancient  country  of  western Bharata.  Nakula,  one  of  the  Pandavas,  conquered  this country.  (Chapter  32,  Sabha  Parva). PANCAKSARAMAHATMYA.  Namas'sivaya  composed ol  five  letters  (Na-mah — si—  va — ya)  is  called  the mantra  of  Pancaksara.  There  is  a  story  in  Siva  Purana about  the  powers  one  can  acquire  by  uttering  this mantra.  (See  under  KalavatI). PANCALA  I.  An  ancient  village  of  Bharata.  (Chapter 9,  Bhisma  Parva). PANCALA  II.  A  sage.  He  worshipped  God  according to  the  doctrines  laid  down  by  Vamadeva  and  by  the blessing  of  God  attained  the  Kramavibhaga  in  the Vedas.  (Sloka  102,  Chapter  342,  Santi  Parva). PANCALA  III.  An  ancient  country  of  Bharata. DraupadI,  wife  of  the  Pandavas,  was  the  daughter  of Drupada,  King  of  Pancala.  (See  under  Drupada). PANCALI.     DraupadI,  wife  of  the  Pandavas. i) .  Previous  births.     Paftca.li  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  Puranas  are  given  below:  — 1 )  Maydsita.     When    Rama    and   Laksmana     were   in exile  in  the  forest  with  Slta,  Agni  came    to    Rama  once and  told  him  in  private  thus  :     "Oh    Rama,   you  have incarnated  on  earth  to  kill  Ravana.  The    time    for  that is  drawing  nigh  and  ere  long  Ravana  would  carry  away Slta.  It  is   not    proper   that    Slta,    the     incarnation  of Laksmi,  should  be    touched    by    Ravana.    Therefore  I shall  keep  Slta  safe  with   me    and    I  am  giving  you  a phantom  Slta  to  be  with  you  in  her    stead."    Sri  Rama took  the  Mayaslta  from  Agni  without  even    Laksmana knowing  it  and  handed  over  the    original    Slta    to    the custody  of  Agni. While  thus  Sri  Rama,  Laksmana  and  Mayaslta  were living  together  in  their  hermitage  a  golden  deer  was seen  one  day  in  the  precincts  of  their  asrama.  Slta was  enamoured  of  the  beautiful  deer  and  wanted  it.  So Rama  keeping  Laksmana  to  watch  over  Slta  went  in search  of  the  deer.  Sri  Rama  tried  his  best  to  capture the  deer  alive.  But  all  his  efforts  failed  and  by  that time  he  had  come  far  from  the  a;rama  following  the deer.  So  he  discharged  an  arrow  and  killed  it.  While falling  dead  the  deer  raised  a  cry  imitating  that  of Rama's  and  called  Laksmana  for  help.  The  deer  was none  other  than  Marica,  the  uncle  of  Ravana.  On hearing  the  call  for  help  Laksmana  rushed  to  the  spot from  where  the  sound  came  and  Slta  was  left  alone PANCALI 549 PANCALI for  some  time.  Ravana    came  to    the    asrama    at    that time  and  took  the  Mayasita  away  to  Lanka. Rama  and  Laksmana  went  to  Lanka  with  an  army  of monkeys  and  after  killing  Ravana  took  back  Slta  to Ayodhya.  Then  Riima  in  deference  to  public  opinion put  Sita  into  the  fire  to  test  her  purity.  At  that  time god  Agni  taking  back  Mayasita  gave  the  real  Slta  to Rama,  unscathed  by  the  fire.  Then,  when  Mayasita was  thus  abandoned  by  Rama  she  bowed  down  before Sri  Rama  and  Agni  and  asked  them  thus  "What  am  I to  do  now  ?  Where  should  I  go  ?"  They  advised  her to  go  to  Puskara  and  do  penance  there  and  blessed her  saying  that  at  the  successful  end  of  her  penance she  would  become  Svargalaksmi.  Paramasiva  was pleased  by  her  penance  and  appearing  before  her asked  her  what  boon  she  wanted.  Mayasita  who  had become  Svargalaksmi  by  then  requested  Siva  to  give her  a  husband.  She  repeated  the  request  'Patirh  dehi' (Give  me  a  husband)  five  times  and  Siva  said  that  she would  have  five  husbands  in  her  next  life  as  the  daugh- ter of  the  King  of  Pa.ftca.la  with  the  name  Krsna. (9th  Skandha,  Devi  Bhagavata). ii)  Nalayani  (Indr asend).  Once  there  was  an  aged  sage named  Maudgalya.  Nalayani  alias  Indrasena  was  the wife  of  Maudgalya.  Even  though  the  wife  was  young and  the  husband  old,  Nalayani  was  very  chaste.  The sage  became  very  old,  grey-haired  and  rugous,  skeleton- like  with  a  foul  smell  emanating  from  his  body.  He was  always  in  an  angry  mood.  Still  Nalayani  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  Nalayani 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  1  she  replied  she  desired  to have  an  amorous  life  with  him  as  Pancasarira.  Maud- galya granted  her  the  boon  and  they  both  travelled the  whole  world  enjoying  an  amorous  life.  When  the sage  took  the  form  of  a  mountain  Nalayani  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  Nalayani  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  Pancala  when  she would  have  five  husbands  to  satisfy  her  lust.  Greatly grieved  at  this  curse  she  practised  severe  austerities standing  in  the  midst  of  Pancagni.  Pleased  with  her penance  Siva  appeared  before  her  and  blessed  her  say- ing 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.  Siva  granted  that  wish. Then  Siva  sent  her  to  the  river  Ganga,  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  perform- ed a  Yaga  at  Naimisaranya.  Kala,  the  god  of Death,  was  one  of  the  chief  priests  for  the  function. The  Yaga  lasted  for  a  long  time  and  since  Kala  was consecrated  for  the  Yaga  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  Brahma  and acquainted  him  with  the  frightening  situation.  Brahma sent  them  to  Naimisaranya.  They  went  there  and  were talking  to  Kala  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  Ganga  he  saw Nalayani  there.  Nalayani  took  the  beautiful  young man  to  Siva.  Siva  was  at  that  time  engaged  in  a game  of  dice  with  Parvati  and  Indra  did  not  then  re- cognise Siva.  Indra  in  his  arrogance  argued  that  the whole  universe  belonged  to  him.  Siva  jumped  up enraged  and  ran  after  Indra  who  ran  to  the  mouth  of a  cave.  Siva  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  Siva  and  with  the  original  Indra  the number  of  Indras  came  to  five.  Then  addressing Nalayani  who  had  followed  them  Siva  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  Pancala.  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  Mahavisnu and  requested  him  to  give  them  mighty  accomplices  to fulfil  their  mission.  Then  Mahavisnu  plucked  two  hairs from  his  body,  one  white  and  the  other  black,  and dropped  them  on  the  ground.  The  black  hair  was born  as  Sri  Krsna  and  the  white  hair  was  born  as Balarama,  to  help  the  Pandavas  later. Pancali's  two  previous  births  can  be  explained  thus : Agnideva  created  Mayasita  who  in  turn  became  Svarga- laksmi to  be  born  as  Pancali.  Mayasita  was  a  part  of Mahalaksmi  and  so  also  Nalayani  who  became  Pancali was  a  part  of  Laksml.  Pandavas  are  known  to  be  the sons  of  five  gods  and  they  used  for  the  procreation  of the  Pandavas  Indrarhs a  (part  of  Indra)  thus  making them  all'  Indras.  (Chapters  197  and  198,  Adi  Parva). 2)  Birth  of  Pancali.  Pancali  was  born  in  the  palace  of Drupada,  King  of  Pancala.  She  had  a  brother  named Dhrstadyumna.  There  is  a  story  about  their  birth  in the  Puranas: Drupada  insulted  Drona  his  classmate  in  the  Gurukula and  Drona  kept  in  mind  the  insult  to  wreak  vengeance on  Drupada.  Drupada,  therefore,  wanted  a  son  to  be born  who  would  defeat  Drona  in  a  battle.  Brahmins advised  him  to  conduct  a  Yaga  for  that  purpose.  He decided  to  conduct  one  on  a  large  scale  and  went  about in  search  of  a  Yajva  (one  who  performs  sacrifices according  to  Vedic  rites)  and  reached  Kalmasapuri  on the  banks  of  the  river  Ganga.  There  he  saw  a  brahmin's house  where  lived  two  sages  named  Yaja  and  Upayaja. They  were  in  figure  and  nature  alike.  At  first  Drupada went  to  the  younger  of  the  two,  Upayaja.  He  went  near PANCALI 550 him  and  after  massaging  his  feet  and  legs  requested  him to  officiate  in  a  Yaga  aimed  at  getting  for  him  a  son to  conquer  Drona  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  Yaga  and  so  the  King  sta\ed at  the  aSrama  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  with- out 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  Yaja  and  after  serving  him  to  please him  made  his  request  promising  him  much  wealth.  Yaja was  ready  to  perform  the  Yajna.  Upayaja  came  to  them at  that  time  and  Yaja  consulted  his  brother  before  going to  perform  the  Yajna.  The  Yaga  was  successfully conducted  and  at  the  end  the  priest  Yaja  called  the  wife of  Drupada  and  gave  her  havya  (clarified  butter). Because  the  havya  was  prepared  by  Yaja  and  was  offered by  Upayaja  the  sages  said  that  the  queen  would  get  two children.  While  Yaja  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  rsis  present  there  then  said  that,  that  boy  would kill  Drona.  He  was  named  Dhrstadyumna.  Then  from the  dais  of  the  Yaga-fire  emerged  a  beautiful  lady  of dazzling  brilliance.  Immediately  a  voice  from  heaven was  heard  to  say  thus:  "This  Sumadhyama  (a  girl  in her  blossoming  youth)  would  work  on  the  side  of  God and  will  cause  terror  to  the  Kauravas." Yaja  blessed  the  wife  of  Drupada  saying  that  the two  children  would  thenceforth  call  her  mother. Yaja  himself  named  the  boy  Dhrstadyumna  and  the girl  according  to  the  ethereal  voice,  Krsna.  Krsna  was dark  in  complexion.  Krsna  was  called  ParsatI  because  she was  the  grand-daughter  of  Prsata  and  Draupadi  because she  was  the  daughter  of  Drupada  and  Pancali  because she  was  the  daughter  of  the  King  of  Pancala.  Pancali grew  up  in  the  palace  of  Drupada.  (Chapter  167,  Adi Parva). 3)  Marriage.  After  escaping  from  the  lac  palace  the Pandavas  reached  a  village  named  Ekacakra  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  Svayarhvara  of  the  daughter  of  the  King  of Pancala.  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  Pandavas  went  to  Pancala  along with  the  brahmins.  On  the  way  they  met  Vedavyasa and  receiving  blessings  from  him  they  went  to  the capital  city  of  Pancala  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, PANCALI through  the  central  aperture  of  a  revolving  disc,  at  a target  placed  above.  Many  valiant  princes  from  all parts  of  Bharata  including  the  Kauravas  had  gathered there.  When  it  was  time  for  the  ceremonies  to  begin Pancali  clad  in  beautiful  robes  with  a  bewitching charm  which  excited  the  royal  assemblage  entered  the hall  with  a  garland  in  her  hands.  Then  Dhrstadyumna brother  of  Pancall  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 Xarayana,  the  Supreme  God,  strung  the  bow  with ease  and  hit  at  the  target.  Pancali  then  put  the  gar- land 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  daugh- ter 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  Pandavas  then  took  Pancali to  their  home  in  Ekacakra  and  as  soon  as  KuntldevI 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  Pancali  became  the common  consort  of  the  five  Pandavas.  Then  the marriage  of  Pancali  was  ceremoniously  conducted after  inviting  friends  and  relatives.  The  Pandavas  then built  a  new  palace  at  Indraprastha  and  lived  there. (Chapters  190  to  220,  Adi  Parva) . Sri  Krsna  was  present  there  along  with  the  leading members  of  the  clan  of  Vrsni.  He  could  recognise the  Pandavas  in  spite  of  their  disguise.  Sri  Krsna went  to  the  potter's  house  and  visited  them.  He  gave them  valuable  presents  on  the  occasion  of  their marriage. 4)  Making  Draupadi  naked.  Once  Duryodhana  challeng- ed Dharmaputra  to  a  game  of  dice.  Dharmaputra lost  all  and  in  the  end  in  despair  pledged  Draupadi and  lost  her.  Immediately  Duryodhana  asked  Vidura to  bring  Draupadi  to  his  palace  and  make  her  serve  as a  servant-maid.  Vidura  did  not  consent  to  that.  Then Duryodhana  asked  Pratikami  to  bring  her.  While entering  the  palace  of  Draupadi,  Pratikami  was  as timid  as  a  dog  about  to  enter  the  cage  of  a  lion.  He informed  Draupadi  of  his  mission.  Draupadi  sent  him back  and  then  Duryodhana  sent  another  messenger. Draupadi  went  with  him  to  the  court  of  the  Kauravas. As  soon  as  Dussasana  saw  Draupadi  he  jumped  at  her and  caught  hold  of  her  hair  and  dragged  her  to  the centre  of  the  assembly.  When  Dussasana  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."  Dus's'asana was  not  moved  by  these  pleadings  and  he  dragged  her still. Bhima  could  not  hold  himself  calm  against  this  atrocity any  longer  and  in  a  roar  of  wrath  he  abused  Dharma- putra for  pledging  Pancali  thus  and  losing  her. Arjuna  however  remonstrated  gently  with  Bhima. Then  to  the  consternation  of  all,  Dussasana  started  his PANCALI 551 PANCALI shameful  work  of  pulling  at  Pancall's  robes  to  strip her  of  all  the  clothes.  All  earthly  aid  having  failed Draupadi  in  utter  helplessness  implored  divine  mercy and  succour.  Then  a  miracle  occurred.  In  vain  did Dussasana  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.  Dussasana  retired  from  his  work  exhausted  and disappointed.  Then  Kama  ordered  that  Draupadi should  be  sent  to  the  palace  of  Duryodhana  as  a servant-maid.  Hearing  this  Dussasana  once  again started  dragging  her.  Draupadi  wept.  Bhima  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. Bhlsma  and  Drona  interfered  and  pacified  him. Duryodhana  stood  up  and  striking  his  right  thigh  with his  right  hand  challenged  Bhima  to  a  fight.  Bhima- sena  did  not  like  Duryodhana  exhibiting  his  naked thigh  in  front  of  Draupadi  and  an  angered  Bhima declared  that  he  would  in  a  battle  break  Duryodhana's thigh  with  his  mace.  Dhrtarastra  came  to  the scene  and  pacified  both  of  them  and  turning  to Pancali  asked  her  to  name  any  boon  she  wanted  from him.  Pancali  said  :  "In  order  that  my  son,  Prativin- dhya,  should  not  be  called  a  'dasaputra'  (son  of  a servant)  his  father  Dharmaputra  should  be  released from  his  servitude."  The  boon  was  granted.  Then  she requested  that  all  the  other  Pandavas  should  be  set free.  That  was  also  allowed.  Dhrtarastra  then  asked her  to  name  a  third  boon.  Pancali  then  said  that  all Ksatriya  women  were  entitled  only  to  two  boons  and so  there  was  no  need  for  a  third  one.  Then  Draupadi took  a  vow  that  her  hair  which  was  let  lose  by  the wicked  Dussasana  would  be  tied  properly  only  by  a hand  tainted  by  the  blood  of  Dus^asana.  After  that  in strict  obedience  to  the  conditions  of  the  wager  the Pandavas  started  for  the  forests  with  Draupadi  to spend  twelve  years  in  the  forests  and  one  year incognito.  (Ten  Chapters  from  Chapter  68,  Sabha Parva). 5)  Vanavasa  of  Pancali.  (Life  in  the  forests).  During the  exile  of  the  Pandavas  in  the  forests  Pancali  was involved  in  many  events  of  which  a  few  important ones  are  given  below  : (i)  Kirmira' s  attack.  When  the  Pandavas  were  in  the Kamyakavana,  Kirmira,  the  brother  of  Baka,  came  to the  asrama  where  Pancali  was  taking  rest.  The  demon was  such  a  fierce-looking  giant  that  Pancali  was  forced to  shut  her  eyes  by  fright  and  she  became  wearied  like a  river  in  the  midst  of  five  hillocks.  Bhimasena  imme- diately ran  to  her  rescue  and  killed  Kirmira.  ( Chapter 1 1 ,  Vana  Parva ) . (ii)  Pancali    consoled   Dharmaputra   by    her    soothing words.    (Chapter  27,  Vana  Parva). (iii)  Once    when  her   woes      became    unbearable   she condemned  the  devas.  (Chapter  ?,  Vana  Parva). (iv)  While     the    Pandavas     were     on  the     mountain Gandhamadana,  Pancali  persuaded  Bhima  to  bring   for her    the   Saugandhika   flower.    (See  under  Bhima). (v)   While  the   Pandavas   were    living   in  the   Badarik- asrama  waiting  for  the  return  of  Arjuna  who  had    gone on  a  year's  pilgrimage,    Pancali   was    carried   away  by Jatasura.  (See  under  Jatasura). (vi)  After  she  was  rescued  from  Jatasura,  Pancali along  with  her  husbands  dwelt  in  the  hermitage  of Arstisena.  (See  under  Arstisena). (vii)  Once  Draupadi  gave  instructions  on  the  duties of  a  wife  to  Satyabhama  who  came  to  the  forests along  with  Sri  Krsna.  (Chapters  233  and  234,  Vana Parva ) . (viii)  Once  Durvasas  with  his  disciples  came  to  the forest  as  the  guests  of  the  Pandavas.  They  came  late and  Pancali  had  taken  her  food  already.  The Aksayapatra  (the  never-empty  pot)  could  not  be invoked  to  produce  anything  that  day  and  Pancali  was greatly  agitated  and  worried.  She  prayed  to  Sri  Krsna for  succour  and  Sri  Krsna  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  Pancali  from  the forests  once.  The  Pandavas  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    Pancali spent  that  period  in    the  palace    of  the   King   Virata. Each  assumed    a    new   name     and   accepted    different types  of  service   under    the   King.      Pancali    took   the name  of  Sairandhrl  and    served  as    a   companion    and attendant     to     the    princess.    One     day   Klcaka,    the mighty   brother-in-law   of  the   King,    tried    to    molest Pancali   and     Bhimasena     killed     him.     (See      under Kicaka).  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 Virata.  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   Pancali  who then  suggested    sending    of  Brhannala      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 Pandavas.    The  differences  between  them  increased  and it  led  to  a  great  war.  Sri    Krsna    agreed    to    go     as  a messenger  to  the  court  of  Dhrtarastra    and    ask  for   the share  of  the  Pandavas.  Before  leaving  he  asked  each    Oi the  Pandavas   what   he   should      say   at   the    court   of Dhrtarastra.     Pancali     then      approached     Krsna     in private  and  said  she  desired    for   a   war    to  defeat    the Kauravas.     She  then  reminded  Krsna  of  a    vow  taken by  Bhimasena  that    he     would    tie   her    hair    with   his hands  smeared    with    the   blood    from      the    thigh    of Dussasana. The  peace-mission  of  Krsna  failed  and  the  famous Kuruksetra  battle  started.  Many  valiant  warriors  on both  the  sides  were  killed.  When  Abhimanyu  was killed  Subhadra  wept  bitterly  and  Pancali  who  went to  console  her  fainted.  Sri  Krsna  revived  her.  Pancali asked  Bhimasena  to  bring  to  her  the  inborn  jewel  on the  head  of  AsVatthama,  son  of  Drona.  She  wanted  to take  revenge  on  him  for  killing  her  brother  Dhrsfa- dyumna. PANCALIKA 552 PANCAPRANAS After  a  fierce  battle  for  eighteen  days  the  Kauravas were  defeated  and  their  tribe  annihilated.  Pandavas took  hold  of  Hastinapura  and  Pancali  was  one  among those  who  persuaded  Dharmaputra  to  take  charge  of the  administration  of  the  state  as  its  ruler.  Dharma- putra performed  an  Asvamedhayajnaand  Pancali  gave presents  to  Citraiigada  and  Ulupl  who  were  present for  the  function  then.  After  the  Asvamedha  Draupadi lived  in  Hastinapura  serving  Kunti  and  Gandhari alike  for  a  long  time.  It  was  at  that  time  that Dhrtarastra,  Gandhari  and  Kunti  went  to  the  forests and  Draupadi  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  Pandavas  were  living  in Hastinapura  as  the  rulers  of  the  country  eminent  rsis from  different  parts  of  the  country  visited  them  and some  of  the  Siddhas  ( realised  souls )  among  them  saw Pancali  as  the  goddess  Mahalaksml  herself.  (Sloka  9, Chapter  25,  ASramavasika  Parva). 8)  Death  of  Pancali.  At  the  fag  end  of  their  life  the Pandavas  crowned  Pariksit  as  the  King  of  Hastinapura and  started  on  their  Mahaprasthana.  They  travelled for  long  through  the  Himalayas  and  reached  Maha- meru.  At  that  time  Panca.li  fell  down  dead.  Then Bhimasena  asked  Yudhisthira  why  without  any  parti- cular ailment  Pancali  died.  Yudhisthira  replied  that  it was  because  she  showed  special  interest  in  Arjuna.  The Pandavas  walked  on  and  all  of  them  excepting Dharmaputra  died  on  the  way  one  by  one.  Even before  Dharmaputra  entered  svarga  Pancali  and  the four  brothers  had  reached  there.  (Chapters  1  to  4, Mahaprasthanika  Parva) . 9).  Sons  of  Pancali.  Pancali  had  five  sons  one  each from  each  of  the  five  husbands.  She  got  Prativindhya of  Yudhisthira,  Srutasoma  of  Bhimasena,  Srutaklrti  of Arjuna,  Satanlka  of  Nakula  and  Srutakarma  of Sahadeva.  (Sloka  73,  Chapter  95,  Adi  Parva). PANCALIKA  (PANCALIKESA).  A  Yaksa  who  was a  son  of  Kubera.  In  some  parts  of  Bharata  this  Yaksa is  worshipped  as  a  deity.  It  is  believed  that  Siva  had given  Pancalika  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  Pancalika  obtaining  this  boon  : — When  SatI  who  was  insulted  at  the  Daksayaga  was cousumed  by  fire  a  bereaved  Siva  sat  inactive  and moody  at  a  lonely  place.  When  this  continued  for  a long  time  Kamadeva  (god  of  love)  at  the  request  of the  other  devas  sent  arrows  ag«Jnst  him  and  made  him lustful.  Siva  then  started  running  passionately  calling the  name  of  his  wife  and  finding  her  nowhere  jumped into  the  river  Kalindl  to  commit  suicide.  (The waters  of  Kalindl  became  black  from  that  time  on- wards). Kalindi  was  unable  to  bear  the  burden  of the  soul  of  Siva  and  so  he  had  to  get  out  to  the  shore and  run  again.  At  this  time  Kamadeva  sent  another arrow,  unmadastra  ( arrow  of  intoxication)  also  against Siva.  Siva  could  not  bear  the  impact  of  the  two arrows  together  and  he  laboured  under  great  strain. Just  then  he  saw  Pancalika  son  of  Kubera  coming  that way.  Siva  then  made  him  understand  his  difficulties and  requested  him  to  take  charge  of  the  force  of  the arrows  from  him.  Pancalika  did  so  and  saved  Siva from  his  toil.  Pleased  at  this  Siva  blessed  him.  He said  that  Pancalika  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  Pancalikesa  also. PANCALYA.  An  as  rama  of  ancient  Bharata.  This  was the  place  where  Nyagrodha,  King  of  Pancala,  perform- ed penance  for  a  long  time.  (Sloka  11,  Chapter  90, Vana  Parva). PANCAMAHAYAJNA.  For  a  Grhasthasraml  (house- holder) 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 yajnas  and  these  five  yajnas  are  called  the  Pancamaha- yajnas. They  are  the  Brahmayajna,  Pitryajna, Devayajna,  Bhutayajna  and  the  Manusayajna. Reciting  of  Vedas  is  Brahmayajna.  Pleasing  the manes  by  offering  rice  or  libations  of  water  is  called Pitryajna.  Giving  offerings  to  the  demi-gods  in  the sacrificial  fire  is  called  Devayajna  and  religious offerings  of  rice  to  the  crows  is  called  Bhutayajna. Giving  food  for  the  guests  is  Manusayajna.  One  who does  not  do  the  Pancamahayajnas  is  no  better  than  dead. Some  scholars  have  classified  the  Pancamahayajnas as  Huta,  Prahuta,  Brahmyahuta,  Prasita  and  Ahuta. Japo  huto  huto  homah Prahuto  bhautiko  balih  // Brahmyam  hutam  dvijagnyarcca Praf  itam  pitrtarpanam.  // Ahuta  is  Brahmayajna,  huta  is  devayajna,  prahuta  is bhutayajna,  brahmyahuta  is  manusikayajna  and prasita  is  pitryajna.  Even  if  at  times  one  finds  it  not possible  to  do  manusikayajna  one  must  perform  daily brahmayajna  and  daivayajna.  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  Brahmacarl,  a  Vanaprastha  and  a  SannyasI depend  upon  a  grhastha  for  sustenance.  Therefore,  the GrhasthaSrama  is  the  best  of  all  asramas.  (Chapter  3, Manusmrti ) . PANCAMl,  An  ancient  river  of  Uttara  Bharata.  People used  to  drink  water  from  this  river.  Chapter  9,  Bhisma Parva ) . PANCANADA  I.  A  land  of  the  north-western  side  of Bharata.  This  is  at  present  called  the  Punjab.  When Nakula  conquered  the  western  states  he  conquered Pancanada  also.  (Sloka  11,  Chapter  32,  Mahabharata) . Five  rivers  of  names  Vipas  a  (Vyasa),  Satadru  (Sutlej), Iravati  (Ravi),  Cndrabhaga  (Chenab)  and  Vitasta (Jhelum)  run  through  this  place  and  that  is  why  the place  is  called  Pancanada. PANCANADA  II.  A  sacred  place  in  Kuruksetra.  If  one bathes  in  the  holy  pond  of  Kotitlrtha  there,  one  would get  the  benefit  of  performing  an  Asvamedha.  (Chapter 83,  Vana  Parva). PANCAPRAVAS.  The  five  pranas  (life  breaths)  of  any living  being  are  Prana,  Apana,  Vyana,  Samana  and Udana.  There  is  a  story  in  'Devi  Bhagavata'  regarding the  origin  of  the  Pancapranas. Once  Sri  Krsna  met  RadhadevI  at  Rasamandala  and  in seclusion  they  spent  in  sexual  sport  the  period  of  one  day of  Brahma.  Then  Krsna  selecting  an  auspicious  time dropped  his  vital  fluid  into  her  womb  at  the  end  of  the PANCAPSARAS 553 PANCATANTRA sexual  sport.  Tired  by  the  prolonged  carnal  sport  and shaken  by  the  impact  of  the  hot  semen  RadhadevI  pers- pired 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  Vayupatni  and  to  her  were  born  the Pancapranas.  Besides  these,  another  five  younger  pranas were  also  born.  From  the  sweat  of  the  Devi  was  born Vavuna  and  from  the  left  side  of  Varuna  was  born Varunanl.  (9th  Skandha,  Devi  Bhagavata). Mandukyopanisad  gives  the  following  details  regarding the  working  of  the  Pranas  in  the  body  : — Prana  was first  used  in  the  sense  of  breath.  Later  it  got  the  mean- ing 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  Prana  is  active  always  both  in  the  state of  wakefulness  and  sleep.  Therefore  Prana  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 prana.  The  five  factors  of  Prana  are  the  Pancapranas. The  first  of  the  five  is  called  Prana  itself.  It  is  called Mukhyaprana  or  chief  Prana.  Just  as  a  King  appoints his  ministers  at  different  places  to  do  specified  jobs  the chief  Prana  posts  the  other  pranas  at  different  parts  in the  body  with  specific  purposes  of  their  own.  Prana  is seated  in  the  heart  and  does  the  work  of  breathing. Apana  is  seated  in  anus  and  directs  the  organs  of excretion  of  the  body.  Vyana  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  Vyana. Samana  controls  the  breathing-in  and  breathing-out  to a  specified  rhythm.  Samana  (equaliser)  is  so  called because  it  balances  the  force  of  the  in-coming  and  out- going breaths.  There  is  a  school  of  thought  that  Prana is  not  seated  in  the  heart  but  spread  over  the  ears,  eyes nose  and  face.  Samana  is  seated  at  the  navel  midway between  the  seats  of  Prana  and  Apana.  This  is  also  a reason  why  life-wind  got  that  name.  This  breath  does the  work  of  prompting  digestion.  The  four  pranas, Prana,  Apana,  Samana  and  Vyana  sustain  life.  The fifth  one,  Udana,  takes  the  soul  of  the  being  out  of the  body  when  it  dies. PANCAPSARAS.  A  lake  of  distinction.  During  the  exile of  Sri  Rama  in  the  forests,  Agastya  showed  Sri  Rama this  lake  and  described  its  origin  thus  :  "In  times  of  old a  sage  named  Mandakarni  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 Mandakarni  and  they  sent  five  devakanyakas  (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  Panca- psaras. ( Apsaras  =  celestial  damsels  who  are  servants  of  Indra). (Sarga  1,  Aranya  Kanda,  Valmlki  Ramayana). PANCARATRA.     An    agama  (a  system  of  philosophy). (Chapter  218,  Santi  Parva  \ PANCARATRA.  A  book  of  spiritual  doctrines.  He  who learns  this  will  attain  the  position  of  Uparicaravasu. Slpka  25,  Chapter  325,  Sand  Parva). PANCASlKHA.  A  sage  of  ancient  times.  The  Puranas give  the  following  details  about  him. He  was  a  disciple  of  Asuri.  He  was  brought  up  breast- fed by  Kapila,  wife  of  Asuri  and  so  he  was  known  as Kapila  also.  He  dwelt  in  Paficasrotas  and  performed  a Yaga  for  a  thousand  years  and  got  his  name  Pancas"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  Pancasikha  great  respect arid  he  lived  in  the  court  of  Janaka  as  his  Guru  for  a number  of  years.  (Chapter  218,  Santi  Parva). PANCASVA.  A  King  of  the  Puru  race.  ( See  under  Puru- varhsa). PANCATANTRA. ^..General  information.  An  ancient  book  of  distinction written  by  the  scholar  Visnusarma  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  Amarasakti.  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  tcrach  your  children the  :'astras  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  sastras  cleverly  and  make  it  palat- able like  sweetmeats  the  children  would  take  it easily.  There  is  a  suitable  man  also  for  this  work  in  our state.  He  is  Visnusarma,  a  kind-hearted  scholar  who is  not  only  well-versed  in  all  the  rastras  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  Visnusarma and  told  him  everything.  After  understanding  well  the nature  of  his  would-be  disciples  and  the  ambition  of their  father,  Visnusarma  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  Pancatantra." 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  Karataka  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. 'Mitralabha'  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  Kakoluklya.  This deals  with  the  evils  behind  an  intimacy  between  born enemies.  The  main  characters  in  the  stories  relating PANCATANTRA 554 PANCATANTRA to  this  are  a  crow  and  an  owl.  The  fourth  tantra  is called  Labdhapranasa.  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  Apariksitakaraka.  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  believ- ed that  AmaraSakti  was  the  ruler  of  Mahilaropya  in Deccan  and  that  Pancatantra  must  have  originated from  there.  But  Pancatantra  received  a  global  publicity and  popularity  and  was  translated  from  Sanskrit  into many  other  languages.  Directed  by  King  Kosru  Anu- sirva,  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  Pancatantra  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   Tantrakhyayika.    The  other  is  in  the  form  found  in Kathasaritsagara  and  Brhatkathamanjari.  The  original Sanskrit      work     is     very    rarely     found.    There  are several  editions  of  this  in  Daksina  Bharata.  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  Mahilaropya  called  Vardhamana.  He was  once  travelling  in  a  bullock-cart.  One  of  the bullocks  drawing  the  cart  was  named  Sanjlvaka.  The leg  of  Sanjwaka  broke  on  the  way  striking  against  a stone.  Leaving  the  bullock  to  the  charge  of  four  of  his attendants  Vardhamana  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,  Pihgalaka  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  Karataka  and  Damanaka. Damanaka  wanted  to  know  what  made  the  lion  worried and  told  his  brother  about  it.  Karataka  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  half- sawn  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,  under- stood that  something  big  is  worrying  him." Karataka  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  situa- tion. 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  Brhaspati  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  Karataka  heard  these  moral  preachings  of  his PANCATANTRA 555 PANCATANTRA 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  ?" Pihgalaka  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.  Appear- ances 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  Sanjivaka,  the  ox  and  told  him everything  and  added  that  he  had  been  sent  by  the King  to  fetch  him  to  his  presence.  Sanjlvaka  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  Pingalaka 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  DevaSarma  was  afraid  of robbers.  So  he  stitched  into  his  robes  all  the  money  he possessed.  Somehow  a  robber  named  Asadhabhuti  came to  know  of  it  and  he  made  friends  with  the  ascetic  and acted  as  his  servant  pretending  to  be  very  faithful. Devalarma  got  confidence  in  him  and  one  day  he  went to  bathe  handing  over  all  his  guarded  wealth  into  the hands  of  Asadhabhuti.  On  his  way  back  from  the  river after  his  bath  DevaSarma  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." Karataka  liked  the  story  very  much.  They  then  discuss- ed 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  conver- sation 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  near- by 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 Karataka's  mind.  To  confirm  the  idea  in  his  brother's mind  Damanaka  told  another  story.  Damanaka  said, "Once  there  was  a  lion  named  Madotkata.  He  lived in  a  forest  harassing  all  the  beasts  that  lived  there. PANCATANTRA \11  the  subjects  of    King    Madotkata  joined    together, went  to  him  and  represented  to    him    that    they  would go  to  his  cave  one  by  oas  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  Madotka{a  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." Karataka  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  Pihgalaka  and   apologised for  the  mistake  he   had    committed.     Then     the  King enquired  what  the  mistake  was.     Damanaka   said    that the  ox  Saiijlvaka  was  not  such  a   simpleton  as    he  took him    to   be.    He  was  ambitious  and   wanted  to    snatch away  the  kingdom  from  Pingalaka.     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,  Pingalaka  did  not  have the  heart  to  abandon  the  ox.  Pingalaka  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  anybody.  "Have  you  not  heard  the  story  of the  louse  which  believed  the  bug?"  Damanaka  asked. Then  he  narrated  a  story.  "Mandavisarpim  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  conduct- ing the  search  found  out  the  louse  and  killed  it." The  lion  liked  the  tale  very  much  and  yet  was  reluc- tant 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  Madot- kata 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 556  PANCATANTRA 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  minis- ters 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  mpment  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  con- science. There  is  no  harm  in  fighting  either  for  self- protection  or  for  destroying  one's  enemies.  So  if  it  is necessary  I  will  fight  the  lion." Hearing  this  Damanaka  said  "To  go  to  war  with- out 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  res- ponsible 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  tor- toise who  had  two  swan-friends  in  the  lake  named Saiikata  and  Vikata.  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  Anagata,  Utpannamati  and  Yadbhavisya.  Hear- ing that  fishermen  were  coming  to  fish  in  that  pond Anagata  warned  them  and  suggested  going  to  another PANCATANTRA 557 PANCATANTRA pond  to  escape  from  the  fishermen.  But  Utpannamati and  Yadbhavisya  did  not  care.  They  said  that  some plan  could  be  found  out  when  the  danger  came.  But Anagata  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  Yadbhavisya  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  she- fowl  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  Garuda,  the best  of  the  birds  and  requested  him  to  find  out  a  re- medy. Garuda  represented  the  matter  to  Mahavisnu who  in  turn  called  Varuna  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  Karataka of  his  achievement.  But  Karataka  said  "Brother,  you have  done  a  very  unjust  thing.  There  are  four  methods to  achieve  your  object  namely,  Sama,  Dana,  Bheda and  Danda.  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  Dharma- buddhi  and  Dustabuddhi.  Once  they  were  both  travel- ling through  a  forest  when  Dharmabuddhi  got  a  trea- sure from  a  hole  at  the  base  of  a  big  tree.  Dustabuddhi 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 Dustabuddhi  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.  Dustabuddhi  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  Dustabuddhi 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  denounc- ing Dharmabuddhi  as  the  culprit.  Dharmabuddhi  then said  there  was  no  truth  in  the  bodiless  voice  and  request- ed them  to  fumigate  the  tree  from  beneath.  The  royal servants  did  so  and  then  the  father  came  out  and  con- fessed everything.  The  servants  of  the  King  nailed Dustabuddhi  on  a  spike  and  killed  him. After  having  told  the  story  Karataka  .tried  to  dissuade his  brother  from  his  deceitful  intentions.  Karataka said: —  "Pingala  and  Sanjivaka  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. Karataka  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)  Suhrllabha.  (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  Citragrlva  the  leader  of  the doves,  told  the  crow  thus  "I  shall  now  show  you  the benefit  of  gaining  friends."  Citragrlva  and  his  doves  flew again  with  the  net  and  landed  before  the  hole  of  a  rat named  Hiranyaka.  The  rat  was  a  friend  of  Citragrlva. PANCATANTRA 558 PANCATANTRA On  hearing  the  voice  of  Citragriva  outside,  Hiranyaka 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.  Hiranyaka  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  Hiranyaka  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  decid- ed 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 Hiranyaka  to  the  tortoise  and  the  tortoise  asked  him the  reason  why  he  left  his  previous  abode. The  rat  said: — "There  was  a  bhiksu  (one  who  lives  on alms)  named  Cudakarna  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  Sannyasin  named Brhatsphik  (Vmakarna)  came  to  this  house.  Every night  Vmakarna  used  to  read  the  Puranas  to  Cuda- karna. Cudakarna  would  sit  and  make  a  sound  on  the bow  kept  nearby  to  drive  me  away.  The  first  time  he did  so  Vmakarna  who  was  reading  resented  the interrupting  sound  and  asked  Cudakarna  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  faith- ful 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  Citran- gada  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  mean- time the  tortoise  desirous  of  knowing  the  plight  of Citrarigada  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  rescue  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  Meghavarna  About  three  kilometres  away from  this  tree  was  another  banyan  tree  on  which  lived a  number  of  owls.  Their  leader  was  an  ow'l  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.  Megha- varna, the  king,  and  his  ministers, Uddlpaka,  Sandlpaka, Anudlpaka  and  Ciranjlvi  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.  Uddlpaka  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,  SandTpaka  said.  Others  also  were of  the  same  opinion.  Ciranjlvi  alone  did  not  express any  opinion  and  so  the  king  asked  him  why  he  was sitting  silent. Ciranjlvi  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  stealthi- ly approached  the  donkey.  The  poor  donkey  mistook the  farmer  for  a  she-donkey  and  brayed  and  approached PANCATANTRA 559 PANCATANTRA 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. Ciranjivi  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  Bhagavan  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.  Ciranjivi  added  that  this  happened to  the  elephants  because  of  the  lack  of  a  wise  and proper  leader. The  aged  Ciranjivi  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  Kapinjala. We  became  friends.  One  day  Kapinjala  did  not  come home  as  usual.  Taking  advantage  of  it  a  rabbit  came to  Kapinjala'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  Kapinjala 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  arid  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  Dadhikarna  doing penance  on  the  banks  of  the  river  Yamuna,  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. Ciranjivi  continued: — "This  is  how  the  crows  and  owls became  enemies.  We  have  to  fight  the  owls.  It  is  im- possible 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  Yaga  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  p'aces  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  Ciran- jivi said  he  would  lead  the  owls  into  a  trap  and  come back.  Ciranjivi  then  went  to  the  owls  and  their  friends on  the  top  of  Rsyasrnga. Ciranjivi  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.  Ciranjivi made  some  pitiable  groans  and  the  owls  took  him  before their  king.  The  king  questioned  Ciranjivi  and  he  said thus: — "I  am  Ciranjivi  the  minister  of  Meghavarna.  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  Ciranjivi.  The  minister  of  the  king  of owls,Baka,  immediatelyjumped  from  his  seat  and  said : "Once  a  fox  went  to  steal  the  cow  of  a  brahmin.  On  his way  he  met  a  Brahmaraksasa  and  they  became  friends. The  Brahmaraksasa  was  going  to  kill  and  eat  the  brah- min. Both  exchanged  their  ideas  and  when  they  reached the  gate  of  the  house  of  the  brahmin  the  fox  said  he PANCATANTRA 560 PANCATANTRA would  go  first  and  eat  the  goat.  But  the  Brahmaraksasa 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  ibx  accused the  Brahmaraksasa  of  having  come  to  eat  the  brahmin while  the  Brahmaraksasa  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  CiranjTvi  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  Ciranjlvi,  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  sandhyavandana.  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." Ciranjlvi  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  Ciranjlvi  set  fire  to  the  stock  of  dry materials  beneath  the  tree.  The  owls  were  all  burnt  to dea  th.  Meghavarna  and  his  friends  congratulated  Cir- anjivl  on  his  success.  Ciranjlvi  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)  Labdhandsa..  (Losing  what  you  got) .  Once  a  monkey named  Balimukha  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  Simsumara  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  immed- iately. 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  Sims' umara  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  Sims' umara  on  its back.  When  they  reached  halfway  in  the  river  Sirnsu- mara  told  Balimukha  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.  Balimukha  said "Sirhsumara,  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  reach- ed 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  do- ing 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  (he  lion  was  of  a loving  nature  and  last  time  when  it  approached  the  ass PANCATANTRA 561 PANCAVATl to  embrace  him  out  of  affection  he  ran  away  like  a  fool. The  lion  knew  that  the  asses  were  as  a  class  good  music- ians 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  leav- ing the  carcass  to  the  care  of  the  fox  went  for  his Sandhyavandana.  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,    Simsumara, the   crocodile,    went  its   way.  Labdhanas'a  is  the  act  of losing  what  came  into  your  possession  once. 5)  Asamprekfyakarita.     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  Gaudadesa  a  brahmin named     Deva.sarma.      His     wife     Yajnasena      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     brahmacari  walked home   carrying    the  fried  grain  he  got  as  his  daksina  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    Somasarma.     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  brahmacari  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. Devasarma  on  hearing  the  story  of  Yajnasena  became pensive.  After  five  or  six  days  Yajnasena  delivered  a son.  Days  went  by  and  one  morning  Yajnasena  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  door- step. 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  Yainasena  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    trea- sure   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.    Yajnasena     concluded   by saying  that  even  death  would  be  the  result    if  one  does anything  without  properly  understanding  things. PANCATIRTHA.     A    holy   place.    There   is   a  pond  at this  place.    Once   a  nymph  called  Varga  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    Pancatlrtha    or  Saubhadraka- tirtha  ( For  details   see   under   Varga  and  Saubhadraka tlrtha). PANCAVAKTRA.     A  soldier  who  fought  bravely  against the  asuras  on  the  side  of  Subrahmanya. PANCAVATl.  The  sacred  place  where  Sri  Rama  built an  as'rama  and  lived  for  some  time  with  Sita  and Laksmana  during  their  exile  in  the  forests.  There  is  a story  about  Pancavati  in  the  Kamba  Ramayana. Pancavati  is  on  the  southern  bank  of  the  Godavari. Five  Vatavrksas  (banyan  trees)  stand  here  in  a  circle and  therefore,  the  place  got  the  name  Pancavati.  There is  a  legend  about  these  banyan  trees.  Once  five  Gan- dharva  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  Sri  Rama  with his  wife  and  brother  will  come  and  stay  in  an  asrama built  in  your  midst.  Their  holy  presence  will  give you  salvation  from  my  curse." Sri  Rama  and  Laksmana  when  they  came  to  that forest  decided  to  build  an  asrama  in  the  centre  of  the circle  formed  by  the  five  banyan  trees.  Laksmana 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 PANCAVlRA 562 PANDAVAS body  of  a  demon  youth.  It  was  the  body  of  Sambhu- kumara,  son  of  Surpanakha.  He  was  doing  penance there  when  Sri  Rama  came  there  with  Sita  and  becom- ing lustful  at  the  sight  of  Sita  he  stood  there  as  a  tree. It  was  he  who  was  cut  down  by  Laksmana. Sri  Rama  understood  the  thing  that  happened.  He then  explained  to  Sita  and  Laksmana  many  things about  the  frauds  and  deceits  of  the  demons.  After  that they  built  their  hermitage  there  and  dwelt  there  for  a long  time.  (Aranya  Kanda,  Kamba  Ramayana) . PANCAVlRA.  A  Sanatana  Visvadeva  (one  of  the  ten deities  supposed  to  be  the  sons  of  Vigva) .  (Chapter  91, AnuSasana  Parva) . PANCAYAJNA.  A  sacred  place  of  Bharata.  He  who visits  this  place  would  get  moksa.  (Chapter  84,  Vana Parva ) . PANCAYATANA.  An  idol  of  Siva  in  Kas" I.  This  idol  is called  Omkara  also.  Bhagavan  Paramesvara  who  gives moksa  to  men  dwells  in  this  idol  in  the  form  of  Panca- yatana.  The  five  souls  of  Siva  are  the  five  ayatanas. They  are  Santi  (tranquillity),  Atltasanti  ( passed  beyond tranquillity  ),Paraparavidya  (Greater  and  smaller  know- ledge), Pratistha  (celebrity)  and  Nivrtti  (Recession). Because  these  five  ayatanas  dwell  in  the  idol  of  Siva at  Kali  it  got  the  name  Pancayatana.  (Chapter  34, Padma  Purana). PANDA.  One  of  the  sons  born  to  Kanva  of  his  wife Aryavati.  He  married  Sarasvatlputri  and  begot  seven- teen sons.  They  all  became  in  the  future  originators  of races.  (Pratisargasarhhita,  Bhavisya  Purana). PANDARA.  A  serpent  born  of  the  race  of  Airavata.  This serpent  was  burnt  to  death  at  the  sarpasatra  of  Janame- jaya.  (Sloka  11,  Chapter  57,  Adi  Parva). PANDAVAS. 1)  Origin.  Santanu,  a  celebrated  King  of  Candravarhsa (lunar  dynasty)  had  two  wives,  Ganga  and  Satyavati. Bhlsma  was  the  son  of  Ganga.  After  the  birth  of  Bhlsma Ganga  his  mother  went  to  heaven.  After  that  Santanu married  Satyavati,  mother  of  Vyasa.  Satyavati  got  two sons,  Citrangada  and  Vicitravlrya.  Even  while  a bachelor,  Citrangada  was  killed  by  a  Gandharva  of the  same  name.  So  Vicitravlrya  became  King  on Santanu's  death.  Bhlsma  forcibly  brought  the  three daughters  of  the  King  of  Kagl  named  Amba,  Ambika and  Ambalika  for  Vicitravlrya  to  marry.  But  knowing that  Amba  was  in  love  with  the  King  of  Salva,  Bhisma let  her  off  on  the  way.  Ambika  and  Ambalika  became the  wives  of  Vicitravlrya.  But  for  a  long  time  they  had no  sons. At  that  time  Satyavati,  mother  of  Vicitravlrya,  sent for  Vyasa  her  eldest  son  and  asked  him  to  beget  sons of  Ambika  and  Ambalika.  Ambika  got  Dhrtarastra  of Vyasa  and  Ambalika,  Pandu,  father  of  the  Pandavas. Dhrtarastra  was  born  blind  and  he  married  Gandharl. Pandu  was  born  pale-white  in  colour  and  he  married Kunti  mother  of  the  Pandavas. Kunti  was  the  sister  of  Vasudeva,  father  of  Sri  Krsna. The  real  name  of  Kunti  was  Prtha.  Surasena,  King  of the  Yadavas,  was  the  father  of  Kunti  and  Vasudeva. Because  Kuntibhoja  son  of  Surasena's  sister,  had  no issues  Kunti  was  sent  to  the  palace  of  Kuntibhoja  and she  grew  up  there.  Prtha  got  the  name  of  Kunti  be- cause of  that.  Besides  Kunti,  Pandu  had  another  wife named  Madrj. While  she  was  living  in  the  palace  of  Kuntibhoja  the sage  Durvasas  came  and  stayed  in  the  palace  as  the king's  guest.  Kunti  was  a  little  girl  then  and  yet  she served  the  sage  with  such  care,  patience  and  devo- tion 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  impa- tient curiosity  of  youth  made  Kunti  give  a  test  to  the power  of  the  mantra  and  though  unmarried  she  invoked the  Sun.  The  Sun  immediately  presented  himself  be- fore 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  Hastinapura  and  the  sons  of  Dhrta- rastra took  him  in  their  service.  He  was  Kama,  the celebrated  warrior  of  the  Kauravas.  Kunti  married Pandu  after  the  birth  of  Kama. Dhrtarastra  got  of  Gandharl  a  hundred  sons  and  a daughter  named  Dussala.  The  children  of  Dhrtarastra were  known  as  Kauravas  or  Dhartarastras.  Pandu  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  Kunti  invoked Dharma,  Vayu  and  Indra  and  got  the  sons  Yudhisthira, Bhimasena  and  Arjuna.  She  gave  the  remaining  one chance  to  Madrl  and  Madrl  invoked  the  two  Asvinl- devas,  Nasatya  and  Dasra  and  got  two  sons  named Nakula  and  Sahadeva.  All  these  five  were  accepted  as the  sons  of  Pandu  and  so  they  got  the  name  of Pandavas.  (Upto  Chapter  123,  Adi  Parva). 2)  Life  in  Hastinapura  and  the  lac-palace  incident.  After  the birth  of  the  Pandavas,  Pandu  with  his  wife  and  child- ren spent  a  very  long  time  in  the  forest  of  Satasrnga. Kasyapa,  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  Suka.  One  day  in the  Spring  season  Pandu's  resolution  broke  down under  the  exhilarating  influence  of  the  season  and  he caught  hold  of  Madrl  and  embraced  her  despite  ear- nest and  repeated  protests  from  Madrl.  At  once the  curse  of  the  sage  took  effect  and  Pandu  fell dead.  It  was  the  custom  then  that  the  wife  should  end her  life  in  the  funeral  pyre  of  her  husband  and  so Kunti  and  Madrl  came  forward  to  do  so.  But  Madrl said  that  one  of  them  should  live  to  take  care  of  the children  and  so  entrusting  her  children  also  to  the  care of  Kunti,  Madrl  jumped  into  the  funeral  pyre  and ended  her  life.  The  sages  of  the  Satasrnga  forest  took the  children  and  Kunti  to  Hastinapura  and  handing them  over  to  the  charge  of  Dhrtarastra  came  back. The  Pandavas  grew  up  in  Hastinapura  along  with  the Kauravas.  But  there  was  no  real  affection  or  intimacy between  them.  The  naturally  strong  Bhlma  found  it  a sport  to  tease  and  torment  the  Kauravas  whenever  he got  an  opportunity.  Gradually  as  the  teasings  of  Bhlma became  unbearable  a  wicked  thought  of  somehow  put- ting an  end  to  Bhlma's  life  found  place  in  the  minds of  the  Kauravas.  They  once  poisoned  Bhlma  and  bind- ing him  tight  with  ropes  threw  him  into  the  ocean.  But Bhlma  went  to  the  world  of  the  Nagas  and  came  back PANDAVAS 563 PAlSDAVAS unscathed  with   added   siddhis  (acquired    power).  This annoyed  the  Kauravas. It   was    at    this  time  that  Drona  a    renowned  preceptor in  archery,  came  to  Hastinapura.    Bhisma   enrolled    the Pandavas  and  the  Kauravas  as  disciples  of  Drona.  Arjuna became  an  extraordinarily  brilliant  bow-man.  This  came off  as   another   reason   for    the  Kauravas  to  drift  away from    the    Pandavas.    After    the    end    of  their  course  of education  a  contest  was  held  in    which    Arjuna    ranked first.    The    time    came   for  Gurudaksin;"}    (fees  paid   in bulk  at  the    end  of  the  studies  to  a    preceptor).    Drona asked  his  disciples  to  bring  king   Drupada  bound  hand and    foot   before    him.   The    Kauravas    failed     in    that mission    and    the    Pandavas    under    the    leadership    of Arjuna  fulfilled  the  demand  of  their  Guru. When  the  training  and  Gurudaksina  were  over,    Dhrta- rastra   crowned   Yudhisthira   as  the  heir-apparent  and this  increased  the  power   and   status    of    the   Pandavas in  Hastinapura.    The  jealousy  of  Duryodhana  knew  no bounds  when  he  found  the  Pandavas  in  the   pinnacle    of power  and  popularity.   He   decided    to   kill    them.    He therefore,    built  a  new  palace  in  a  place  called  Varana- vata    and    with    the    permission    of  Dhrtarastra    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  Pandavas  of  the  danger  through  a   messen- ger  named   Khanaka.   The   Pandavas   had,    therefore, made   ready   a    secret    passage    by  underground  to  es- cape 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  Pandavas with  their  mother  Kunti  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  Pandavas    had    to  go away  from  Hastinapura  for  a  brief  period. 3 )   The  Exile  and  its  end.     The   Kauravas    thought    that Pandavas  died    in  the  fire  and  in  that   belief  conducted the  funeral  rites  of  their  brothers.    The   Pandavas  after their    escape    from    the    fire  walked  a     long     distance through  the  forests  and  came  to  the  banks  of  the   river Ganga.  On  their  way  a  demon  named  Hidimba  attack- ed them  and  Bhima  killed  him    but   at    the   request   of Dharmaputra    married    his    sister    Hidimbl.  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  Pandavas.  He  gave  them  many  valuable presents  and  also  narrated  to  them    the  story  of  Tapatl- sarhvarana.  Then  they  went  and  stayed  in  the  house    of a  brahmin  in  the  village  of  Ekacakra.    It   was   at    that time    that    the   Svayarhvara   of  Pancall  was   held.  The Pandavas   went     for    the     Svayamvara     and     married Pancall.  The  news  then  spread  that  Pandavas  were  not dead  but  still  alive.  Dhrtarastra  then  sent  for    them  and the  Pandavas   returned  to  their    palace  in   Hastinapura. Yudhisthira  was  crowned  as  King  of  half  of  the  country and  he  built  his  palace  in  a  place  known    as  Khandava- prastha.  The  palace  was  designed  and  built  by  a  demon named  Maya  with  beautiful  Crystals  and  costly  diamonds. When      the      Pandavas     were     living     there     Narada went  to  them  once.  He  suggested    that   Pancall   should remain  as  wife  to  the  Pandavas  in  turn,    one   year  each to   one   of  them.    They    accepted    the    suggestion   and started    living   like  that.  Yudhisthira    married   Devika, daughter  of  King  Sibi,  also.  (Sloka  70,  Chapter  95,  Adi Parva).  Bhlmasena  and  Arjuna    with    the    help    of  Sri Krsna  slew  Jarasandha.  After    that    they   conducted    a victory    march   over  the  country   and    established  their overlordship  by  conducting  successfully  a  Rajasuya  yajna. Duryodhana  and  his  brothers  once  visited  Indraprastha, the  palace  of  the  Pandavas.  They   were    fooled    at    the palace   and    this   enraged    them.      Duryodhana  invited Dharmaputra  for  a  game   of  dice    and    the   latter   lost everything.  Yet  Dhrtarastra  gave  them  back  everything and  sent  them  to  Indraprastha  again.  Before    Dharma- putra    reached     the     palace    Duryodhana  once  again challenged  him  for    a   game   of  dice.    Despite   protests from  all  sides  Dharmaputra  went  and   played  and    lost again  everything.  To  fulfil  the  conditions  of  the    game Yudhisthira  went  to  the  forests  with    his   brothers   and wife  to  spend  twelve  years   in   exile  and  a    year   incog- nito. At  that  time  Kunti  lived  with  Vidura. It  was  during  this  period    of  exile   that    the    Pandavas got  the  Aksayapatra  (never-empty  pot)     from  the   Sun. They  dwelt  first  in   Dvaitavana   and    then   in    Kamya- kavana.  Then  they  went  to  the   mountain   of  Gandha- madana     and     from    there     to   Badarikasrama.    From there    they   came   back   again    to   Kamyakavana    and while    they   were  living  there  Duryodhana  and  his  men went  to  that  forest  to  see  the  sufferings  of  the   Pandavas and  gloat  on  their  sad   plight.    But    Citrasena,    a   Gan- dharva,  captured   Duryodhana   and   Arjuna    got   him released.    Duryodhana  sent  Durvasas  to  tease   Dharma- putra 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    Pancall but  the  Pandavas  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  Dharma- deva they  spent  their  incognito  period   of  one   year   in the  court  of  the  King  of  Virata.  After  the  end   of  their incognito  life  the  King  of  Virata  gave    in   marriage  his daughter  Uttara  to  Abhimanyu  son  of  Arjuna. Even     after     the   return   of    the    Pandavas   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 Pandavas.   A   peace   mission   of  Sri    Krsna   from    the Pandavas  to  avoid  a  war  and  settle  matters  amicably  to Dhrtarastra  failed  and  the   stage   was   set    for   a   grea battle  between  the  Pandavas  and  the  Kauravas. 4)  Ascension  to  Heaven.     A  great   and   grim    battle   was fought  at  Kuruksetra  between    the    Pandavas   and    the Kauravas  lasting  for  eighteen  days.    Sri    Krsna    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  annihil- ated. Yudhisthira  became  King.  He  performed  an  Asva- medha  Yaga.  After  a  few  years  of  reign  the  Pandavas crowned  Parlksit,  son  of  Abhimanyu,  as  the  King  and started  for  their  Mahaprasthana  (departing  this  life). They  walked  in  a  line  in  the  order  of  their  age, PAl^DAVAPRAVESAPARVA  564 Dharmaputra  leading  and  Pancall  following  last.  At first  Pancall  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  Dharma- putra reached  the  top  of  the  Himalayas  Indra  was  there ready  with  the  divine  car  to  take  him  to  heaven.  But  Dhar- maputra 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  Dharma- putra went  to  heaven  with  Indra.  (Only  a  general  and succinct  history  of  the  Pandavas  is  given  under  this head.  For  details  see  under  the  heads  of  each  of  the Pandavas  as  well  as  Panca.li,  Kunti,  Bhisma  and Vyasa) . PAl^DAVAPRAVESAPARVA.  A  svib-divisional  Parva of  Virata  Parva.  This  includes  chapters  two  to  eighteen ofVirata  Parva. PAI^DITAKA.  One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  in  the  great  battle  by  Bhlmasena. (Chapter  88,  Bhisma  Parva). PAyDU  I.     Father  of  the  Pandavas. 1)  Genealogy.     Refer  to  the  genealogy  of  Arjuna. 2)  Birth.  Santanu,  a  King    of  Candravarhs'a,    had  two wives,  Ganga  and  Satyavati.  Even  while  Satyavati   was a  maiden  she  got  of  the  sage  Paras"ara  a  son  named Vyasa.  But  because  of  the  blessing  of  the  sage  Satya- vati did  not  lose  her  maidenhood.  She  got  of  Santanu two  sons,  Citrangada  and  Vicitravirya.  Citraiigada died  young.  Vicitravirya  married  the  two  daughters, Ambika  and  Ambalika,  of  the  King  of  Kasi.  Vicitra- virya died  before  any  progeny  was  born  to  him.  To save  the  dynasty  from  extinction  Satyavati  asked  her first  son  Vyasa  to  beget  children  of  Ambika  and Ambalika.  Accordingly  Dhrtarastra  was  born  to Ambika  of  Vyasa  and  Pandu  to  Ambalika.  (Chapters 63  and  105,  Adi  Parva) 3)  How  Pandu  got  his  name.     Vyasa    came    to    Hastina- pura  by  the  command  of  his  mother    to    beget   sons  of Ambika  and  Ambalika.  Vyasa  was  an    ugly   sage   with matted   hair    and    he    was    dressed    in      garments    of deerskin.  Satyavati  that   night   called   Ambika    to    her side  and  in  secret  commanded  her  to  go   and    lie   with Vyasa.  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  Dhrtarastra.    The next  day  Satyavati    ordered    Ambalika    to   go    and  lie with  Vyasa.  Ambalika  on    entering    the    bed   chamber went  pale  on  seeing  the  ugly  Vyasa  and  the    result  was she  got  a  child  that    was    pale    white   in  colour.    That child  became  known  as  Pandu.  The    third    day    Satya- vati asked  her  servant-maid  to  go  and  lie    with    Vyasa. 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.    (Chap- ters 1,  63,  and  105,  Adi  Parva) . 4)  Boyhood  and  kingship.     Bhisma  took    care    of  Dhrta- rastra, Pandu  and    Vidura    as    his   own    sons.    Bhisma taught  them  all  the  Vedas  including  Dhanurveda,    and I all  warfare  like  mace-fight.  They  were  trained  in  the use  of  elephants  also.  Bhisma  taught  them  law  and acquainted  them  with  all  the  Itihasas  and  Puranas. Pandu  became  second  to  none  in  archery.  The  people were  all  happy.  When  the  boyhood  was  over  Pandu was  crowned  as  Yuvaraja.  Pandu  was  the  most  eligible of  the  three  to  become  King,  for  Dhrtarastra  was  a born  blind  man  and  Vidura  was  the  son  of  a  servant- maid.  (Chapter  109,  Adi  Parva). 5  )  Married  Life.  Obeying  the  behest  of  Bhisma,  Pandu married  Prtha,  daughter  of  the  Yadava  King  Surasena. She  was  the  sister  of  Vasudeva,  father  of  Krsna.  She got  the  name  Kunti  because  she  grew  up  in  the  palace of  King  Kuntibhoja.  While  Kunti  was  staying  in  the palace  of  Kuntibhoja  Durvasas  came  and  stayed  in  the the  palace  as  a  guest  of  the  King.  Kunti  then  served the  sage  with  such  devotion  and  patience  that  Durva- sas at  the  time  of  his  departure  gave  Kunti  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  Kunti  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  Karna  later.  Unmarried  as  she was,  Kunti  sent  the  child  afloat  in  the  river  nearby. Even  after  a  child-birth  Kunti  remained  a  virgin  by the  blessing  of  the  Sun  and  so  got  married  as  a  virgin. Many  Kings  were  present  for  the  Svayamvara  of Kunti  and  she  put  the  wedding  garland  round  the  neck of  Pandu. Once  Bhisma  went  to  the  country  of  Madra.  The  King of  Madra  received  Bhisma  with  respect  and  Bhisma took  Madri  daughter  of  Madra  as  a  bride  for  Pandu. He  brought  her  to  Hastinapura  and  married  her  to Pandu.  Pandu  lived  with  his  two  wives  happily  and ruled  the  country  well.  Once  Pandu  attacked  Dasiirna with  a  huge  army  and  defeated  him.  Later  he  defeated Dirgha,  King  of  Magadha.  Then  he  conducted  a victory  march  capturing  many  kingdoms  like  Kasi, Mithila,  Suhma  and  Pundra.  Thus  many  of  the  Kings of  Uttara  Bharata  became  feudatory  princes  of  Pandu. In  consultation  with  his  brother  Dhrtarastra,  Pandu gave  all  the  wealth  he  got  by  his  might  to  Satyavati and  Bhisma.  He  gave  enough  riches  to  Vidura  also. Then  Pandu  went  and  stayed  with  his  wives  in  a forest  to  the  south  of  the  Himalayas.  (Chapters  110  to 114,  Adi  Parva). 6)  Curse  of  a  sage.      While   Pandu    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    Pandu    thus    "Oh wretched  King,  you    will    fall    dead     the  moment    you touch  your  wife    in    amorous    sport."     From    that  day onwards  Pandu  could  not  touch  his  wives.    (  For  details see  under  Kindama). 7)  Sannyasa  and  death.     With  the  death  of  the  innocent sage  Kindama    there    occurred    a  great    change  in  the life  of  Pandu.  At  first  he  thought  of  committing  suicide. PANDU  II 565 PANDYA  II But  he  changed  that  decision  and  started  for  the Himalayas  to  perform  penance  there.  KuntI  and Madri  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.  Pandu  and  his  wives  visited such  holy  places  as  NagaSatadri,  Gaitraratha,  Kalakuta, Himalayas,  Gandhamadana  and  the  lake  Indradyumna. Then  they  went  to  Satasniga  and  started  performing penance.  Once  Pandu  and  wives  along  with  a  few sages  went  to  Brahmaloka  to  attend  a  Yaga  there.  The long  travel  toiled  them  much  and  on  the  way  Pandu wept  thinking  of  his  pitiable  state  of  having  no  issue. Then  Pandu  told  them  of  his  helplessness  in  the  matter because  of  the  curse  of  the  sage  Kiiidama  hanging  over him.  Then  Kunti  confided  in  him  the  secret  of  the divine  mantras  in  her  possession.  Pandu  was  extremely pleased  and  with  his  permission  Kunti  got  three  sons, Yudhisthira,  Bhimasena  and  Arjuna.  She  gave  one chance  to  Madri  and  she  got  two  sons  out  of  it  named Nakula  and  Sahadeva. Pandu  was  living  happily  with  his  children  in  Satasrhga when  spring  time  arrived  in  the  forest  with  all  its blossoming  brilliance  and  fragrance  conducive  to amorous  thoughts  in  all  living  beings.  -Pandu  one  day walked  alone  with  Madri  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 Pandu  was  excited  beyond  controllable  limits.  Pandu's resolution  broke  down  under  the  exhilarating  influence of  the  season  and  despite  repeated  protests  from  Madri, Pandu  caught  hold  of  her  and  embraced  her.  The curse  of  the  sage  took  effect  instantaneously  and Pandu  fell  down  dead. The  inhabitants  of  Satasrnga  assembled  there  weeping. In  the  presence  of  a  huge  crowd  including  the  relatives who  had  come  down  from  Hastinapura  the  dead  body of  Pandu  was  cremated  according  to  religious  rites. Both  the  wives  came  forward  to  end  their  lives  in  the funeral  pyre  of  Pandu.  But  Kunti  was  asked  to  remain to  take  care  of  the  children  and  Madri  leaving  her children  to  the  care  of  Kunti  jumped  into  the  funeral pyre  and  ended  her  life.  It  was  the  sage  Kasyapa  who performed  the  funeral  rites  of  Pandu.  (Chapters  115  to 126,  AdiParva). 8)  After  the   demise.     Pandu's   soul    is     shining   in    the court  of  Yama.  (Sloka  25,  Chapter    7,    Sabha   Parva). Pandu  sent  a  message    to   Yudhisthira    from    Devaloka that  Yudhisthira    should    conduct    a   Rajasuya   Yajna. The    message   was    carried    by    Narada.     (Sloka     24, Chapter  12,  Sabha  Parva).  He  lives  in    Indraloka   with Madri  and  Kunti.  (Sloka  15,  Chapter  5,    Svargarohana Parva). 9)  Synonyms  of  Pandu.     Pandu    is  known       under     the following  names.    Bharata,  Bharatarsabha,    Bharatasat- tama,     Kaurava,    Kauravanandana,     Kauravarsabha, Kauravya,  Kauravyadayada,  Kausalyanandavardhana, Kurudvaha,  Kurukulodvaha,  Kurunandana,   Kurupati, Kurupravira,  Nagapuriidhipa  and  Nagapurasirhha. PAtyDU  II.     The  second    son  of  Janamejaya.   (Chapter 94,  Adi  Parva ) . PAl^DURA.     A     soldier   of    Subrahmanya.    (Sloka    73, Chapter  45,  Salya  Parva). PA^VPURASTRA.  A  place  of  habitation  in  ancient Bharata.  ('s'loka  44,  Chapter  9,  Bhisma  Parva). PAi^DYA.  I.  A  King  of  Vidarbha  who  was  a  great  devotee of  Siva.  One  day  while  he  was  performing  Sivapuja  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.  (Satarudrasarhhita,  Siva  Purana) . PANDYA.  II.  (A  Tamilian  dynasty  of  Kings.)  A  place  of Puranic  fame  in  Daksina  Bharata.  The  three  states Cera,  Cola  and  Pandya  were  from  early  times  renown- ed states  of  Daksina  Bharata.  Historically  and  Puranic- ally  Pandya  was  a  state  of  eminence. (A.)  Historically.  The  Pandya  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  Pandya  dynasty  in  his diary.  Julian,  an  emperor  of  Italy,  who  lived  in  361 A.D.  is  stated  to  have  received  vis  tors  from  Pandya- desa. The  Pandya  dynasty  was  revived  and  elevated under  the  leadership  of  Katunka  in  the  7th  century  A.D. From  that  time  till  the  16th  century  Madura  was  the capital  of  Pandyadesa.  The  Uccangi  dynasty  which  was ruling  the  places  to  the  south  of  Tungabhadra  during the  period  from  9th  century  to  13th  century  A.D.  is believed  to  be  a  part  of  the  Pandyavarhs'a  which  had gone  from  Madura.  A  continuous  history  of  the  Pandya line  of  Kings  is  not  available.  Many  Kings  bear  names like  Jatavarma  or  Maravarma.  The  Pandya  Kings were  devotees  of  Siva  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.  Pandya  was  ruled  by five  of  the  most  valiant  rulers  and  at  that  time  the Pandyadesa  included  all  the  places  in  south  India  up to  Nellore.  But  the  power  of  the  Pandyas  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  Pandyas  spread  to  the  north  of  river Kaverl.  In  1312  A.D.  Kerala  got  herself  free  from  the hold  of  the  Tamilian  Kings.  ( Pandyarajya) . (B)  Puranic  fame.  The  statements  found  in  Maha- bharata  about  Pandyadesa  are  given  below  :  — (i)  Sri  Krsna  once  slew  a  Pandya  King  who  was  the father  of  Malayadhvaja.  Malayadhvaja  who  was  a  very valiant  archer  started  for  Dvaraka  to  kill  Krsna  to avenge  the  death  of  his  father.  Friends  dissuaded  him from  his  attempt  and  so  he  dropped  the  idea.  During the  time  of  Mahabharata  Malayadhvaja  was  the  King of  Pandya.  (Chapter  23,  Drona  Parva). (ii)  Malayadhvaja,  King  o'  Pandya,  was  a  frequent visitor  to  the  court  of  Yudhisthira.  (Sloka  24,  Chapter 4,  Sabha  Parva) . (iii)  The  King  of  Pandya  presented  gifts  at  the Rajasuya  of  Yudhisthira.  (Sloka  35,  Chapter  52, Sabha  Parva). (iv)     In     the     Kuruksetra    battle     the    Pandya    King fought  on  the  side  of  the  Pandavas  with  a    large    army. (Sloka  9,  Chapter  19,  Udyo'ga  Parva) . (v)   On  the  chariot  of  the  Pandya  King   flags    bearing (S) 566 PARABRAHMAN the  insignia  of  ocean  flew.  The  Pandya    King    wounded Drona.  (Sloka  72,  Chapter  23,  Drona  Parva). (vi  )  The  King  of  Pandya  fought    against  Vrsasena  and Asvatthama.  (Sloka  46,  Chapter  20,  Karna  Parva). PA1VI  (S).  A  tribe  which  opposed  the  Aryans  during  the time  of  Rgveda.  Yaska's  Nirukta  states  that  their profession  was  trade  and  commerce. PANIKHATA  A  holy  place  on  the  border  of  Kuru- ksetra.  If  one  bathes  in  the  sacred  pond  there  and performs  worship  of  the  Manes  one  will  get  the  benefit of  conducting  the  three  yajuas,  Agnistoma,  Atiratra and  Rajasuya.  (Sloka  89,  Chapter  13,  Vana  Parva). PANIKURCCA.  A  soldier  of  Subrahmanya.  (Sloka  76, Chapter  45,  Salya  Parva)  . PANIMAN.  A  serpent.  This  serpent  is  a  member  of the  court  of  Varuna.  (Sloka  10,  Chapter  9,  Sabha Parva)  . The  author  of  the   Sanskrit     Grammar,  Pani- nlya. 1  )  General  information.  There  is  nowhere  else  in  this world  a  grammar  so  scientific  and  so  complete  as Paninlya.  The  book  contains  about  four  thousand aphorisms.  Panini  was  an  inspired  sage  and  he  got  his knowledge  from  Siva.  It  has  not  been  possible  to  gather much  information  about  the  life  of  such  a  celebrated grammarian.  Patanjali  believes  that  he  was  the  son  of Daksi.  He  addresses  Panini  as  Acarya,  Bhagavan  and Maharsi.  The  Chinese  traveller  Huen  Tsang  says  that the  grammar  of  all  the  languages  in  this  world  has  its origin  from  Paninlya.  Ramabhadradiksita  says  that Panini  was  the  son  of  the  sage  Pani.  , 2)  Life  period.     There  is  difference  of  opinion  regarding the  period  during  which  Panini  lived.  Dr.  Goldstucker  and Bhandarkar  believe  that  Panini  lived    before    500   B.C. while    Vincent  Smith  and    Belvelkar  fix   the    period   in 700     B.C.     Patanjali,   the   author    of  the     celebrated 'Mahabhasya'    (commentary    on    Paninlya)      lived    in 200  B.  C.  Patanjali  has  contradicted    many   of  the   un- just criticisms  made  by  Katyayana  about   Paninlya.    So Panini  must  have  lived  before  Katyayana.     Panini  has made  no  reference  to  Buddha    and     so   he    must   have lived  before  Buddha.    Panini   has     shown  great   grasp over  the  laws  of  Smrti  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  Panini.    Many   pandits     believe that  Panini  was  born  in  the  village  of  Sal  atura    in    the city  of  Attock  in  the  state  of  Gandhara.  But  Panini    has spent  the  major  portion  of  his    life   in    Pataliputra.   So some    pandits    are    of  opinion  that  only    the   ancestors of   Panini    belonged    to    the  village     of   Salatura  and Panini     was   born     and   brought    up     in    Pataliputra. Jaimini  and  Bhartrhari  have  stated  that    Panini    was   a Sista.  Sistas  were  brahmins  well-versed    in   the    Sastras and  devoid  of  earthly  pleasures  who  inhabited  the    area surrounded  by  the  Himalayas  in  the  north,  Kfilakavana (Bengal)  in  the  east,  Vindhya  mountains  in    the   south and  the  Adarsa  (Aravalli  mountains)  in  the  west. 4)  A  legend.     There  was  a    preceptor   named  Varsa    in Pataliputra  and  Panini  had  his   education    under    him. Varsa  gradually  acquired  a  large    number   of  disciples and  Panini  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 Panini.  One  day  she  called  Panini  to  her  side  and advised  him  to  go  to  the  Himalayas  and  do  penance to  propitiate  Siva  to  get  knowledge  from  him.  Panini obeying  instructions  went  and  performed  penance. Siva  was  pleased  and  he  granted  him  knowledge  about a  new  grammar.  By  the  time  Panini  came  back  from the  Himalayas  with  his  grammar  another  disciple  of Varsa,  Vararuci  by  name,  had  come  down  with  a grammar  from  Indra.  Panini  challenged  Vararuci  for  a polemical  contest.  It  took  eight  days  and  on  the  eighth day  Vararuci  defeated  Panini.  At  once  there  was  a great  humming  sound  from  the  sky  and  the  grammar book  of  Vararuci  was  destroyed.  After  that  Panini defeated  all  his  co-disciples  in  polemics  and  emerged as  the  greatest  grammarian  of  the  world.  (Kathapltha- lambaka,  Kathasaritsagara,  Tarariga  4). 5)  The  birth  of  Paninlya.  When  Panini  was  doing penance  to  propitiate  Siva  the  latter  appeared  before him  and  started  dancing.  He  sounded  his  musical instrument  dhakka  (a  large  double  drum)  fourteen times.  Each  of  it  produced  a  different  sound  as  follows (1)  Aiun  (2)  Rlk  (3)  Eon  (4)  Aiauc  (5)  Hayavarat (6)  Ian  (7)  namanananam  (8)  Jhabhan  (9)  Ghadha- dhas  (  10)  Jabagadadas  (11)  Khaphachathathacatatav (12)  Kapay  (13)  Sasasar  ( 14)  Hal.  Panini  accepted these  fourteen  sounds  as  fourteen  sutras  (aphorisms). They  are  called  Pratyaharasutras.  (The  comprehension of  several  letters  or  affixes  into  one  syllable  effected by  combining  the  first  letter  of  a  Sutra  with  its  final indicatory  letter. )  These  Sutras  are  now  known  as Maries  varasutras. Panini's  grammar  contains  eight  chapters  and  each chapter  has  got  four  pad  as  and  each  pada  contains many  sutras.  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.  Panini's  grammar  is  not  a mere  grammar  book.  It  is  a  science  of  language  in  it- self. PANlTAKA.  One  of  the  two  parsadas  presented  to Subrahmanya  by  a  deva  named  Pusa.  The  name  of the  other  parsada  was  Kalika.  (Sloka  43;  Chapter  45, Salya  Parva) PA&KADIGDHA5IGA.  A  deva  who  fought  bravely against  the  asuras  along  with  Subrahmanya.  (Sloka  68, Chapter  45,  Salya  Parva) . PAfsIKAJIT.  Son  of  Garuda.  (Sloka  10,  Chapter  101, Udyoga  Parva) . PAPASODHANA.  A  sacred  place  of  Bharata.  Indra- datta,  King  of  Cedi,  once  constructed  a  temple  near this  place.  (Taranga  8,  Kathasaritsagara). PARA  I.  An  ancient  King  of  Bharata.  (Sloka  234, Chapter  1 ,  Adi  Parva) . PARA  II.  A  Brahmavadi  son  of  Visvamitra.  (Sloka55, Chapter  4,  Anusasana  Parva). PARA.  Another  name  for  KauSiki  river.  (Sloka  32, Chapter  71,  Adi  Parva). PARABRAHMAN.     The  Supreme  Spirit. 1 )  General  information.  Brahman  is  the  root  cause  of this  universe.  From  Brahman  originated  Akasa  (sky). From  sky  came  air,  from  air  came  Agni  and  from Agni  came  water  and  from  water  was  born  this  earth. (Chapter  377,  Agni  Purana). PARABRAHMAN 567 PARAMATMA 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    Ananda.    Sat   means     existence,    the really  existent  truth.  The  one  and  undivided    existence. There   are   pandits  who   say    that   it   was     undivided, Nastitva    (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    Rgveda    explaining the   position    thus  : — "There    was   neither  Astitva  nor Nastitva  (existence  or  non-existence)  at  the  beginning." It  is  a  matter  to  ponder    how     strongly    conscious   was the    Rsi  who    made    the    above     statement   about    the Parabrahman's  Nirgunatva  (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.  Ananda means  bliss.  Paul  Deussen  writes  that  the  ancient Upanisads  do  not  include  in  the  definition  of  Brahman the  term  'ananda'. 3)  The  two  forms  of  Brahman.     Brahman  has  two  forms — Parabrahman   and     Aparabrahman.      Parabrahman    is Amurta  (formless,  incorporeal)  and    Aparabrahman  is Murta  (embodied,  corporeal).    The    Amurta  Brahman is  known  by  such  names  as    Parabrahman,    Paramatma and    Nirgunabrahman.      The     corporeal     or    material Brahman  is  Aparabrahman    and    thus    this  whole  world is  Aparabrahman. 4)  The  Upanisads  about  Brahman. As  abdamasparsamarupamavyayarh Tathasrasam   nityamagandhavacca  yat  / Anadyanantarh  mahatah  pararh  dhruvarh Vicarya  tanmrtyumukhat  pramucyate  // (Kathopanisad) (With  no   sound,   touch,    form,      taste  or  smell,    with neither  beginning  nor  end  Brahman  is  imperishable). Na  tatra  caksurgacchati  na  vak  gacchati  no  mano Na  vidmo  na  vijammo  yathaitadanufisyate  / Anyadeva  tadviditadatho  aviditadadhi Iti  susruma  purvesarh  ye  nastadvyacacaksire. (Mundakopanisad) (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) . Yasyamatarh  tasya  matarh  matarh  yasya  na  veda  sah  / Avijnatarh  vijanatarh  vijnatam  avijanatam.  // (Kenopanisad) (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  know- ledge while  it  is  the  known  to  those  who  are  ignorant of  true  knowledge) . Yat  caksusa  na  pasyati Yena  caksurhsi  pasyati  ' Tadeva  Brahma  tvarh  viddhi Nedarh  yadidamupasate.  // (Kenopanisad) . (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  vaco  nivartante Apriipya  manasa  saha.  (Taittirlya  Upanisad) . Avijnatarh  Vijanatarh  vijnatam  avijanatam. (Kenopanisad) (It  is  unknown  to    people    who   think    they   know    but known  to  those  who  did  not  profess  to  know   it) . Naiva  vaca  na  manasa  praptumsakyo  na  caksusa  / Astiti  bruvatos  nyatra  katharii  tadupalaksyate.  // (Kathopanisad) (It  is  not  possible  to  reach  it    by  speech,    mind   or   the eyes.  How  is  it  to  be  identified;  or  described?)  — Digdesagunadiphalabhedas'unyarh  hi  paramarlha — Sat  tad  advayarh   Brahma    mandabuddhlnam      asadiva pratibhati. (Sankaracarya) . 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) . Satyamevopasate,  tadetat  tryaksaram   satyamiti; Sa  ityekamaksaram,  tya  ityeka- maksaram,  prathamottame  aksare  satyam    madhyato Anrtam  tadetatamrtamubhayatahsatyena  pari- grhitarh  satyabhuyameva  bhavati. ( Brhadaranyaka ) . Kohamasmlti  satyamiti  bruyat  kirn  tad  yat Satyamiti  yadanyad  devebhyagca  pranebhyasca/ Tatsadatha  yaddev££ca  pranascatadutade- Tayapicabhivyahriyate  satyamitye Tadapatitam  sarvamidam ( Kausi  taki  Brahmana) . Idarh  sarvarh  khalu  brahma  iti  Santa upaslta Antarhrdaye  esa  me  atma  manomayah Pranasarlrah  bharupah  satyasankalpah  aka- Satma  sarvakarma  sarvakamah  sarvagandhah  sarva- midamabhyatti. (Chandogya). PARADA.  An  ancient  place  of  Bharata.  Those  who resided  there  were  called  Paradas.  The  descendants  of these  people  live  in  north  Baluchistan.  Paradas  gave Dharmaputra  many  valuable  presents.  (Chapter  51, Sabha  Parva) .  They  followed  Bhisma.  (Chapter  87, Bhisma  Parva) . PARAHAN.  A  king  of  ancient  Bharata  (Sloka  238,  Chap- ter 1,  Adi  Parva,  Mahabharata). PARAMAKAMBO  JA  A  place  of  habitation  situated  on  the northwestern  side  of  Bharata.  Arjuna  conquered  this land.  (Sloka  25,  Chapter  27,  Sabha  Parva) . PARAMAKRODHl.  One  of  the  Visvadevas  who  are worthy  of  accepting  a  share  of  the  obsequial  oblations. The  others  are  :  Balandhrti,  Vipapma,  Punyakrt, Pavana,  Parsniksema,  Samuha,  Divyasanu,  Vivasvan, Viryavan,Hriman,  Kirtiman,  Krta,  Jitatma,  Munivirya, Diptaroma,  Anukarman,  Pratita,  Pradata,  Arhsuman, Sailabha,  Dhirosni,  Bhupati,  Sraja,  Vajrlvari,  Vidyud- varcaSj  Somavarcas,  SuryasrI,  Somapa,  Suryasamitra, Dattatma,  Pundariyaka,  Usninabha,  Nakoda,  Visvayus, Dlpti,  Camuhara,  Suresa,  Vyomari,  Sankara,  Bhava, Isa,  Karta,  Krti,  Daksa,  Bhuvana,  Divyakarmakrt, Ganita,  Paficavlrya,  Aditya,  Rasmiman,  Saptakrt, Somavarcas,  Visvakrt,  Kavi,  Anugopta,  Sugopta,  Napta and  Isvara.  (Chapter  91,  Anusasana  Parva). PARAMA^U.  Sec  under  Trasarenu. PARAMATMA.  The  Supieme  Spirit.  The  vitality  behind Jivatma  (soul).  (See  under  Jivatma  and  Brahman). PARAMESTHI  I 568 PARASURAMA PARAMESTHI  I.  A  king  of  Candravarh^a  (Lunar  race). He  was  the    son    of  Indradyumna   and    the    father  of Pratihara.  (Chapter  I,  Arhga  1,  Visnu  Purana). PARAMESTHI    II.     A    Vaidikasukta'drasta.  '  He  was    a disciple       of    Brahma.      (Brhadaranyaka      Upanisad) . According  to  Jaimini    Brahmana    Paramesthi    was  the disciple  of  Prajapati. PARAMESTHI    III.   A    king    of  PaficaladeSa.     He    was born  to  Ajamidha  of  Nili.  Paramesthi    and  the    sons  of Dusyanta,    his  brother,  are    known    as    Pancalas.     (Adi Parva,  Mahabharata) . PARANTA.  A  place  of  habitation    of  ancient   Bharata. (Sloka  47,  C'.hapter  9,  Bhisma  Parva). PARAPURANJAYA.  A    prince  of  the  Hehaya   race.  He once  sent  an  arrow  against  a    sage   mistaking  him  to  be a  wild  animal.     (See  under  Aristanemi) . PARASARA  I. 1)  Genealogy.  Descending  in  order  from  Visnu — Brahma —Vasisjha — Sakti — Parasara. 2)  Birth.    Sakti,     son    of  Vasistha   begot    of  his     wife Adrsyanti  the  son  named  Para&ara.  Even  at  the  time    of his  birth  he  was  a  scholar.     (For  details  regarding  birth see  under  Adrsyanti). 3)  Rdkfasayaga.     Even    before    the    birth    of  Parasara, Kalmasapada   in  his   demoniacal    form    ate   his   father, Sakti.     Therefore  Parasara  nurtured  an  obstinate  hatred against  the  Raksasas.     So  he  performed  a   Yaga  to    kill all  the  raksasas.  Thousands    of  raksasas  were   burnt    to death    at     this   yaga    and    Vasistha,      grandfather     of Parasara     felt   sorry   for    the     innocent    raksasas.     He approached    Parasara  and   said  "Son,   do    not  give  way to  such  anger.  Abandon    this  wrath.     What  harm  have these  poor  raksasas  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  Yaga." Parasara  accepted  the  abvice  of  his  grandfather. Vasistha  was  pleased  with  his  grandson  and  at  that time  Pulastyamaharsi  son  of  Brahma  also  came  there. Vasistha  gave  arghya  (water  and  flowers)  and  received him.  Then  Vasistha  and  Pulastya  jointly  blessed  him and  said  he  would  be  the  author  of  Puranasarhhita. Thus  Parasara  became  the  best  of  the  Guruparampara (traditional  line  of  preceptors).  (Chapter  1,  Amsa  1, Visnu  Purana). 4 )  Birth  of  Vyasa.     Para^ara     begot    a  son   of  a  fisher- woman  named    Satyavati    and  the  boy  became  later  the celebrated  Vyasa. 5)  Other  details. (i)   He  got    the  name    Parasara  because    even  from  the womb  of  his  mother  he    consoled  Vasistha   when  his  son Sakti,  father   of   Para  Sara    was   eaten   by  the   demoniac form  of  Kalmasapada. (ii)  See  under  Guruparampara    the  status  of  Parasara  in that  traditional  line  of  Gurus. (iii)  Among  the  Suktas,  Sukta  65,  Anuvaka  12,  Mandala 1  of  Rgveda  was  sung  by  Parasara. (iv)  Parasara    was   one    among    the    several    sages  who visited  Bhisma  lying  on  his  bed  of  arrows.     (Chapter  47, Santi  Parva). (v)  Once  Parasara  visited  king  Janaka    and  talked  with him  on  Adhyatmika  topics    (spiritual  matters).  (Chapter 290,  Sand  Parva). (vi)  Chapter  150  of  Anusasana  Parva  mentions  Parasara as  describing  the  power  of  S.lvitrimantra  to  an audience. PARASARA  II.  A  serpent  born  of  the  family  of Dhrtariistra.  This  was  burnt  to  death  at  thesarpasatra of  Janamejaya.  (Sloka  19,  Chapter  57,  Adi  Parva). PARASARYA  I.  Vyasa,  son  of  sage  Parasara.  (See  under Vyasa). PARASARYA  II.  This  sage  is  different  from  Vyasa.  This Paras'arya  was  a  member  of  the  court  of  Yudhisthira. (Sloka  13,  Chapter  7,  Sabha  Parva).  He  was  a  member of  the  court  of  Indra  also.  SriKrsna  once  met  him  while he  was  going  to  Hastinapura  from  Dviiraka.  ( Sloka  64, Chapter  83,  Udyoga  Parva). PARASAVA.  A  child  born  to  a  brahmin  of  a  sudra  wo- man. Vidura  was  a  son  born  to  Vyasa  of  a  sudra  wo- man and  was  therefore  called  Paras' ava.  (Sloka  25, Chapter  101,  Adi  Parva). PARASIKA.  A  place  of  human  habitation  in  ancient Bharata.  (Sloka  25,  Chapter  9,  Bhisma  Parva). PARASURAMA.  An  incarnation  of  Mahavisnu,  as  man. 1 )  Genealogy.  Descending  in  order  from  Mahavisnu — Brahma  -  Bhrgu-Cyavana  -  Urva  -  Rcika  -  Jamadagni- Paras  urama. 2)Cause  for  incarnation.  Once  god  Agni  went  to  Karta- viryarjuna  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  Apava  was  performing penance  and  the  fire  burnt  the  aSrama  of  Apava  also. Enraged  at  this  the  sage  cursed  thus  :  "Kartaviryarjuna is  at  the  root  of  this  havoc.  The  arrogance  of  Ksatriyas has  increased  beyond  limits.  Mahavisnu  would  there- fore be  born  on  earth  as  Paras  urama  to  destroy  this arrogance  of  the  Ksatriyas."  Accordingly  Mahavisnu was  born  as  Parasurama  in  the  Bhargava  race.  (Chap- ter 40,  Harivarhsa). Brahmanda  Purana  gives  another  version:  Visnu  pro- mised Bhumidevi  (mother  earth)  that  he  would  be  born on  earth  as  Paras' urama  when  Bhumidevi  went  to  him  in the  form  of  a  cow  and  complained  to  him  about  the atrocities  of  the  wicked  Ksatriya  kings. 3)  Birth.    Parasurama    was   born    as  the    son  of  sage Jamadagni    of  his  wife  Renuka.    Their  aSrama   was    on the  shores  of   the  Narmada  river.    Renuka,    mother    of Parasurama,  was    the  daughter  of  King  Prasenajit.   She had  four  sons  even  before    the   birth    of      Parasurama (Chapter  58,  Brahmanda  Purana). 4)  Boyhood  and  education.  Parasurama  spent  his  boyhood with  his   parents  in    the  asrama.     An     important  event in  his  life  then  was  his  slaying   his  mother  at  the  behest of  his  father.     (See  under  Jamadagni,  Para  6).  Though Parasurama  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  Dhanurvidya  (archery). For   obtaining    proficiency   in   archery  he   went  to    the Himalayas   and  did    penance  to    please    Siva  for    many years.  Pleased  at  his  penance    Siva   on  several  occasions extolled  the   virtues    of  Parasurama.    At  that  time    the asuras    (demons)    acquired    strength   and  attacked    the devas.     The    devas    complained    to    Siva.     Siva    called Parasurama    and  asked    him   10    fight    \\iih  ard    dfftat PARASURAMA 569 PARASURAMA thi  semclon.  Parasurama  was  without  weapons  and  he asked  Siva  how  he  could  go  and  fight  the  demons without  weapons.  Siva  said  :  "Go  with  my  blessings End  you  will  kill  your  foes."  Para  urama  did  not  wait for  a  moment.  When  Siva  thus  assured  him  of  success, on  he  went  straight  to  fight  with  the  demons.  He defeated  the  asuras  and  came  back  to  Siva  when  the latter  gave  him  many  boons  and  divine  weapons. Till  that  time  his  name  was  only  Rama  and  he  became Parasurama  because  among  the  weapons  given  to  him by  Siva  was  a  weapon  named  Para'u  (axe).  There  is  a story  behind  this  weapon  Parasu.  Once  Siva  was  not invited  for  a  Yaga  conducted  by  Daksa.  An  angered Siva  threw  his  spike  into  the  Yagasala  (sacrificial  hall). The  spike  spoiled  the  Yaga  and  smashed  the  hall  and after  that  roamed  about  aimlessly  for  sometime  and then  turned  towards  Badaryasrama  where  at  that  time Naranarayanas  were  engaged  in  penance.  The  spike went  straight  to  the  heart  of  sage  Narayana.  Narayana made  the  defiant  sound  'hum'  (hurhkara)  and  the  spike turned  away.  Siva  felt  angry  for  thus  showing  disres- pect to  his  spike  and  he  attacked  the  sage.  At  once Nararsi  plucked  a  grass  and  reciting  a  mantra  threw  it at  Siva.  The  grass  became  a  Parasu  (axe)  and  it attacked  Siva.  Siva  broke  it  into  two.  Then  Nara- Narayanas  bowed  before  him  and  worshipped  him.  There- after the  two  pieces  of  the  Parasu  remained  with  Siva. It  was  one  of  these  that  Siva  gave  to  Parasurama. When  ParaSurama  was  returning  happy  and  glorious with  boons  and  weapons  he  got  on  his  way  a  disciple named  Akrtavrana.  (See  under  Akrtavrana) .  Guru  and disciple  lived  in  an  aSrama  and  Parasurama  became  a noted  Guru  in  dhanurveda  (archery).  (Chapter  34, Karna  Parva;  Chapter  49,  Santi  Parva  and  Chapter  18, Anusasana  Parva). 5)   Instruction  in  archery.     According  to  Puranas    ParaSu- rama  did   not  spend  his  life  as  an  instructor  in  archery. There  are  statements,  however,  mentioning  that   Karna and  Drona  took  instructions  from  him. Pretending  to  be    a    brahmin  Karna  commenced  taking instructions    in    archery   from    Parasurama.    When    his education      was      complete      Parasurama     taught  him Brahmastra.    One  day  tired  after    a   long    walk    in    the forests    Parasurama    took   rest   placing  his  head  on  the lap  of  Kama  and  soon  fell  asleep.  At  that    time  a  beetle came     and    started    sucking   blood    from    the    thigh    of Kama.    Karna    remained    still,    bearing  the    pain,    lest any    movement    of  his  body  should  disturb  the  sleep  of his    Guru.    Blood    was    oozing   from    his    thighs  and  it slowly  made  the  body  of  the  Guru  also  wet.  Parasurama woke   up    and    the   sight  of  the  bleeding  thigh  and  the calm  demeanour  of  Karna  raised    doubts   in     him.    He questioned    Karna    saying  that  no   brahmin  could  ever bear  such  a   pain  with  such  calmness  and  Kama  had  to tell  the  truth.     Then  Para-'urama  cursed  him  for  deceit against   his  Guru    saying  that    he  would  never  be    able to    remember    the   Brahmastra   when    the    time    to  use it  came. There  is  a  story  behind  Alarka,  the  beetle  that  bit Karna.  This  beetle  was  in  his  previous  birth  a  demon named  Darhsa.  Darhsa  once  tried  to  molest  the  wife  of  the sageBhrgu.  The  Maharsi  cursed  him  and  made  him  into a  beetle.  On  his  request  for  mercy  he  said  he  would get  release  from  the  curse  by  ParaS  urama.  So  the  beetle became  the  Raksasa  again  and  left  the  place.  Karna took  leave  of  Parasurama  and  went  to  Hastinapura. (Santi  Parva,  Chapter  3). Another  famous  disciple  of  Paras' urama  was  Drona. There  is  a  story  behind  Drona  getting  Dhanurveda from  Parasurama.  After  travelling  throughout  the  world exterminating  the  Ksatriya  race  Parasurama  gave  all  his wealth  to  Kasyapa.  On  hearing  that  Parasurama  was giving  away  all  his  riches  as  gifts  to  brahmins  Drona rushed  to  Mahendraparvata  to  see  Parasurama.  By  then Parasurama  had  distributed  all  his  wealth  excepting Dhanurveda.  Parasurama  called  Drona  to  his  side  and said  that  only  two  things  remained  with  him,  his  body and  Dhanurveda.  Drona,  he  added,  could  take  anyone of  the  two  and  then  Drona  took  Dhanurveda  from  him. After  that  Parasurama  went  to  Maharanya  for  the  sake of  penance.  (Chapter  130,  Adi  Parva). There  are  some  apparent  inconsistencies  in  the  above stories:  It  is  said  Drona  taught  Dhanurveda  to  Karna. Drona  was  the  last  person  to  receive  Dhanurveda  from ParaSurama  because  the  latter,  surrendering  his  Dhanur- veda in  entire,  left  for  the  forests  for  doing  penance. Then,  when  did  Karna  learn  Dhanurveda  from  Parasu- rama? Could  it  be  before  Drona  went  to  Paras'  urama? Then  it  must  be  accepted  that  Drona  had  not  studied under  Parasurama  when  he  was  teaching  the the  Pandavas  and  Kauravas.  He  learnt  it  from  some- where before  he  became  the  preceptor  of  the  Pandavas. Karna  after  studying  under  Drona  for  some  time  went to  Paras' urama  for  higher  studies  and  Drona  approached Parasurama  after  Karna  had  left  him. 6 )  The  destruction  of  the  Ksatriyas.  The  most  important event  of  his  life  was  the  total  extermination  of  the Ksatriya  race.  The  Puranic  belief  is  that  he  went round  the  world  eighteen  times  to  massacre  the Ksatriyas. In  many  places  in  the  Puranas  it  is  stated  that  ParaS  urama fought  against  the  Ksatriyas  eighteen  times.  But  in chapter  29  of  Asvamedha  Parva  it  is  stated  that  ParaSu- rama  fought  against  the  Ksatriyas  twentyone  times So  it  is  to  be  surmised  that  Parasurama  fought  eighteen big  battles  and  three  minor  ones. There  are  some  old  stories  to  explain  this  revengeful enmity  of  ParaSurama  towards  the  Ksatriyas. (1)  Family  enmity.  The  Hehaya  dynasty  was  the  most powerful  kingly  race  then.  ParaSurama  was  a  descend- ant of  Bhrgu.  a  brahmin  sage.  That  is  why  he  gets the  name  Bhargava  also.  The  Bhargavas  were  for  gene- rations the  family  preceptors  of  the  Hehaya  kings. Taking  advantage  of  their  supreme  position  in  the  royal palace  the  Bhargavas  accumulated  great  wealth  at  the cost  of  the  royal  riches.  Gradually  the  Bhargavas  rose in  prosperity  in  inverse  proportion  to  the  decline  of the  Hehaya  wealth.  It  was  at  the  time  of  Rcika,  grand- father of  Parasurama  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  Rclkas  to  lend  them  some money.  But  they  hid  their  money  and  refused  to  give them  anything.  The  Ksatriya  kings  got  angry  and killed  the  brahmins.  What  stock  was  left  of  them  went to  the  base  of  the  Himalayas.  The  wife  of  Rcika  who was  pregnant  then  kept  the  child  in  her  womb  for  twelve years  afraid  to  bring  forth  the  child.  After  that  the PARASURAMA 570 PARASURAMA child  came  out  breaking  open  the  thigh  (uru)  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  Ksatriyas,  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.  Ksatriyas  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  Badavagni  alias  Aurva. (ii)  Curse  of  the  sage.  From  Aurva  was  born  Jamadagni and  from  Jamadagni  was  born  ParaSurama.  In  the race  of  the  Hehayas  was  born  at  that  time  a  very  valor- ous king  named  Kartaviryarjuna.  Once  Kartaviryarjuna gave  a  dinner  to  Agnibhagavan.  Agni  began  to  devour  all the  mountains  and  forests  in  the  world.  The  burning  was so  indiscriminate  that  it  burnt  the  asrama  of  a  sage named  Apava  also.  The  sage  cursed  Kartaviryarjuna saying  that  the  thousand  hands  of  the  latter  would  be cut  off  by  Pasa£  urama  born  in  the  family  of  Bhargavas. From  that  day  onwards  the  latent  feud  in  him  against the  Bhargavas  was  roused  into  action, (iii)  Varuna' s  ridicule.  Kartaviryarjuna  who  got  a  thou- sand hands  by  a  boon  from  a  sage  named  Dattatreya subdued  all  enemies  of  his  status  and  not  satisfied with  that  he  went  to  the  shores  of  the  ocean  and  chall- enged Varuna  for  a  fight.  Varuna  came  before  him  and very  modestly  admitted  that  he  was  incapable  of  meet- ing the  challenge  thrown  and  suggested  that  perhaps Jamadagni's  son,  Paras' urama  might  accept  the  chall- enge and  give  him  a  fight.  Hearing  this  Kartaviryar- juna turned  towards  the  asrama  of  Jamadagni  on  the shores  of  the  Narmada  river. (iv)  Causes  of  the  war  (immediate).  Kartaviryarjuna  went for  hunting  in  the  forests  and  feeling  exhausted  after some  time  went  to  the  asrama  of  Jamadagni  with  his retinue.  Jamadagni  received  them  well  and  with  the help  of  the  Kamadhenu  (wish-yielding  cow)  named Suslla,  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  Kartaviryarjuna  brought  to  the  notice  of  the king  the  superior  powers  of  the  Kamadhenu,  Su£Ila.  The king  wanted  to  get  the  cow  and  asked  Candragupta  to tell  the  sage  about  it.  Though  the  minister  told  Jama- dagni 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  Renuka  went  in  search  of  her  hus- band and  to  her  grief  found  him  lying  dead.  Renuka wept  beating  her  breast  twentyone  times  and  by  that time  her  son  Para 'urama  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  Ksatriyas  from  this  world.  Then the  dead  body  of  Jamadagni  was  placed  on  a  pyre  and they  were  singing  Visnugita  before  placing  fire  on  the pyre  when  Sukramuni  appeared  there  and  brought Jamadagni  to  life  by  invoking  the  art  of  Mrtasanjlvanl. By  that  time  Suslla  somehow  escaped  from  the  custody of  the  King  and  came  there  without  the  calf.  Then Paras  urama  vowed  that  he  would  bring  the  calf  soon  and taking  with  him  his  disciple  Akrtavrana  he  left  for  the city  of  MahismatI  the  abode  of  Kartaviryarjuna.  There they  fought  a  grim  battle  and  after  killing  Kartaviryar- juna 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  ParaS urama  from the  asrama,  Surasena  son  of  Kartaviryarjuna,  with  his followers  went  to  the  aSrama  of  Jamadagni  and  chop- ped off  his  head.  Parasurama  returned  from  Mahend- ragiri at  once  and  cremated  the  dead  body  of  his  father. Renuka,  his  mother,  jumped  into  the  funeral  pyre and  abandoned  her  life.  From  that  moment  onwards started  Paras  urama's  fierce  programme  of  mass  mass- acre of  the  Ksatriyas. (v)  Victory  march.  Para-'urama's  world-tour  was  con- fined to  an  all-Bharata  tour.  The  wars  of  Paras  urama are  not  described  in  detail  in  the  Puranas.  They  men- tion that  Parasurama  killed  the  Kings  of  Cola,  Cera and  Paundra.  To  stop  the  birth  of  Ksatriyas  in  future Parai  urama  destroyed  even  the  embryo  in  the  wombs of  Ksatariya  women.  Then  the  Bhargava  ancestors  like Rclka  and  others  came  to  the  sky  and  requested  Paras'  u- rama  to  stop  this  slaughter.  They  said:  "Oh  son, Rama,  stop  this  slaughter.  What  good  do  you  get  by killing  innocent  Ksatriyas  ?"  By  that  time  ParaSurama had  made  twentyone  rounds  around  Bharata  killing  the Ksatriyas.  (Chapter  64,  Adi  Parva ;  Chapter  38,  Sabha Parva;  Chapter  116,  Vana  Parva;  Chapter  49,  Santi Parva  and  10  chapters  from  chapter  83  of  Brahmanda Purana ) . 7)  Samantapaftcakanirmana.     Samantapancaka  is    Kuru- ksetra    itself  where    the   great    battle   was    conducted. This   is    a    holy    place    and    it     was    Parasurama   who constructed  it.  He  stored  the  blood  of  the   Ksatriyas    he killed  in  the  twentyone  rounds  of  killing  in  five  lakes   in Samantapancaka.  He    offered   blood    to  the    Manes   in those  lakes.  The  Manes  led  by   Rclka   appeared  before him  and  asked  him  to  name  any  boon  he  wanted.    Then Parasurama  said,  "Revered  Manes,  if  you  are   pleased with  me  you  must  absolve  me  from  the  sin  of  this   mass massacre  of  the  Ksatriyas   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   Samantapancaka. At  the  end  of  the  Dvaparayuga   and    the   beginning   of Kaliyuga  a  great  battle  lasting  for   eighteen   days   took place  at  this  holy  place  between  the   Pandavas    and   the Kauravas.  (Chapter  2,  Adi  Parva) . 8 )  Atonement.     To  atone  for  the  sin  of  slaughtering  even innocent    Ksatriyas,    Parasurama     gave   away   all    his riches  as  gifts  to  brahmins.  He  invited  all  the  brahmins to  Samantapancaka  and  conducted  a  great  Yaga    there. The  chief  Rtvik    (officiating   p_riest)    of  the   Yaga  was the  sage  Kasyapa  and  Parasurama   gave   all    the    lands he  conquered  till  that  time  to  Ka-'yapa.   Then    a    plat- form of  gold  ten  yards  long  and    nine   yards   wide   was made  and  Kasyapa  was  installed  there  and  worshipped. After  the  worship  was  over  according  to  the  instructions PARASURAMA 571 PARASURAMA from  Kasyapa  the  gold  platform  was  cut  into  pieces and  the  gold  pieces  were  offered  to  brahmins. When  Kasyapa  got  all  the  lands  from  Parasurama  he said  thus: — "Oh  Rama,  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."  Parasurama  walked south  and  requested  the  ocean  to  give  him  some  land  to live.  Varuna  then  asked  him  to  throw  a  winnow  into the  ocean.  There  is  a  legend  saying  that  it  was  a ParaSu  that  Parasurama  threw.  Parasurama  threw  the sieve  (surpa)  and  the  ocean  gave  way  to  land  for  a distance  where  the  winnow  fell  from  where  he  stood. This  is  the  place  Surparaka  now  known  as  Kerala. ( Surpa = Winnowing  basket).  After  giving  this  land also  to  the  brahmins,  Parasurama  went  and  started doing  penance  at  Mahendragiri.  (Chapter  130,  Adi Parva;  Chapter  117.  Vana  Parva  and  Chapter  49, Santi  Parva) . 9)   Other  exploits  of  Parasurama. (i)  Meets  Sri  Rama.  Sri  Rama  and  Laksmana  were returning  to  Ayodhya  from  Mithilapurl  after  the marriage  along  with  the  sage  Vasistha  through  a  deep forest  when  Parasurama  blocked  their  way  and  add- ressing Sri  Rama  said  thus  ,'Oh  Rama,  son  of  Dasaratha, I  heard  that  you  broke  during  the  marriage  of  Sita  the great  Saiva  bow  of  the  palace  of  Janaka.  It  was  a Saiva  bow  and  I  have  now  come  here  to  test  your prowess.  I  am  giving  you  a  Vaisnava  bow  now.  Can you  string  this  bow?" Vasistha  tried  his  best  to  pacify  Parasurama.  But Parasurama  without  heeding  it  started  describing  the story  and  greatness  of  the  Saiva  bow  and  the  Vaisnava bow.  (See  under  Vaisnava  bow).  Then  Sri  Rama  took the  bow  from  Parasurama  and  started  to  string  it.  The brilliance  of  Sri  Rama  dazzled  him  and  he  stood dumbfounded  at  his  skill.  Parasurama  was  immensely pleased  and  he  blessed  Sri  Rama.  After  that  he  went again  to  Mahendragiri  to  perform  penance. This  same  story  is  told  in  Kamba  Ramayana  with some  slight  changes  : — Paras' urama  did  not  like  Sri Rama  breaking  the  bow  of  his  Guru  Siva.  So  an angered  Parasurama  blocked  the  way  of  Sri  Rama  and challenged  him  to  string  and  take  aim  with  the  mighty Vaisnava  bow  he  ( Parasurama)  was  carrying  with  him then.  Sri  Rama  with  perfect  ease  took  the  bow,  strung it,  and  taking  the  missile  asked  ParaSurama  to  show  the target.  ParaSurama  was  astonished  and  was  in  a  fix. The  missile  could  destroy  even  the  entire  Universe.  So Parasurama  asked  Rama  to  aim  at  the  accumulated tapobala  (power  accrued  by  penance)  of  his  self  and Rama  did  so.  Then  Parasurama  surrendered  to  Sri Rama  the  Vaisnava  bow  and  arrow  and  the  Vaisnava tejas  (divine  brilliance)  in  him.  Parasurama  after having  carried  out  the  purpose  of  his  incarnation  gave instructions  to  Sri  Rama  to  continue  the  purpose  of  his incarnation  and  then  after  blessing  Sri  Rama  went again  to  do  penance  at  his  holy  asrama. This  same  story  is  told  by  the  sage  Lomasa  to  the Pandavas  during  their  exile  in  the  forests.  This  story  is much  different  from  the  previous  ones:  "When  the fame  that  Sri  Rama  was  the  best  of  Kings  spread  far and  wide  Parasurama  once  went  to  see  Sri  Rama. Giving  him  the  bow  and  arrow  with  which  he  had done  the  mass  massacre  of  the  Ksatriyas  he  challenged him  to  string  it  and  take  aim.  With  a  smile  Sri  Rama did  so  and  then  Parasurama  said  Rama  should  draw the  string  up  to  his  ears.  Sri  Rama  got  angry  and  then on  the  face,  which  became  fierce,  by  his  anger,  ParaSu- rama  saw  besides  himself,  Aditya-Vasu-Rudras,  Sadh- yas,  Balakhilyas,  Devarsis,  oceans,  mountains,  the Vedas  and  all  such  things  of  this  universe.  Sri  Rama 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.  Parasu- rama then  knew  that  Sri  Rama  was  the  incarnation  of Mahavisnu  and  he  stood  bowing  before  him.  Ashamed of  his  defeat  he  took  leave  of  Sri  Rama  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  Vadhu- sara.  Accordingly  Parasurama  went  and  bathed  in  the river  and  regained  his  lost  brilliance.  (Chapter  99, Vana  Parva). ( ii )  Parasurama  and  Sri  Krsna.  The  Puranas  describe two  important  occasions  when  Parasurama  met  Sri Krsna. The  first  meeting  was  at  the  mountain  of  Gomanta. Once  Sri  Krsna  and  Balarama  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  Parasurama  engaged  in  penance  there.  They exchanged  greetings  and  talked  to  each  other  for  some time.  Then  Parasurama  requested  Sri  Krsna  to  kill Srgalavasudeva,  King  of  Karavira  on  the  base  of  that mountain.  Sri  Krsna  promised  to  do  so  and  left  the place  carrying  with  him  the  blessings  of  the  sage. The  second  meeting  was  when  Krsna  was  going  to  the court  of  the  Kauravas  as  a  messenger  of  the  Pandavas. On  his  way  Sri  Krsna  saw  a  company  of  sages  coming and,  alighting  from  his  chariot  Krsna  talked  with  them. Parasurama  who  was  in  that  company  then  embraced Krsna  and  said  that  he  should  give  a  true  picture  of the  situation  to  the  Kauravas  when  he  was  conducting his  mission.  The  sages  blessed  Krsna  and  wished  Krsna all  success  in  his  mission.  (Chapter  83,  Udyoga  Parva; 10th  Skandha,  Bhagavata). 10)  Other  details. (i)  Parasurama  along  with  a  few  other  sages  was present  at  the  Sabhapraves  a  of  Dharmaputra.  (Sloka 11,  Chapter  53,  Sabha  Parva) . (ii)  ParaSurama  was  present  at  the  cour:  of  the Kauravas  when  Sri  Krsna  was  speaking  to  Dhrtarastra on  behalf  of  the  Pandavas.  When  the  Kauravas  did  not reply  the  questions  put  by  Sri  Krsna,  ParaSurama  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  Naranarayanas  and  accord- ingly Dambhodbhava  went  to  their  asrama  at Badarika  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  isika  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  be- PARASURAMAKUNDA 572 PARlKSIT  I fooled   King    to   his     palace.     (Chapter    96,    Udyoga Parva ) . (iii)  Once  a  grim  battle  was   waged     between    Paras  u- rama  and  Bhlsma.  (See  under  Amba). (iv)  Paras urama  sits  in  the  court  of  Yama.    (Sloka    19, Chapter  8,  Sabha  Parva) . PARASURAMAKU  >  DA.  Another  name  for  Parasu- ramahrada.  Paras  uramakunda  comprises  of  five  pools of  blood  called  Samantapancaka  constructed  by  Parasu- rama  on  the  borders  of  Kuruksetra.  (See  under Parasurama) . PARASUVANA.  A  forest  in  hell.  The  sinners  after climbing  out  of  Vaitarani,  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 Parasuvana.  (Sloka  32,  Chapter  322,  Santi  Parva). PARATA&GAiVA.  A  place  of  habitation  of  ancient Bharata.  (Sloka  64,  Chapter  9,  Bhlsma  Parva). PARAVAHA.  One  of  the  seven  forms  of  Vayu.  Prana- vayu  has  got  seven  forms  : — 1)  Pravaha.     Thisvayu  makes  lightning  in  the  sky. 2)  Avaha.     It  is  by  this  vayu  that    the   stars   shine  and waters  of  the  ocean  go  up  as  water-vapour  and  down  as rains. 3 )  Udvaha.     This  vayu   makes   movements   among  the clouds  and  produces  thunder. 4)  Sarhvaha.     This  vayu  beats  the  mountains.    Sarhvaha is  also  engaged  in  shaping    the     clouds   and   producing thunder. 5)  Vyavaha.     Preparing   holy     water     in    the   sky  and making  Akasaganga  stay  there  static  is  the    work  of  this vayu. 6)  Parivaha.     This  vayu  gives  strength  to  one   who    sits in  meditation. 7)  Parcvaha.     It  is  this  vayu    that   fans    the     devas    to make  them  cool.  (Chapter  329,  Bhlsma  Parva). PARAVARTANAKA.  One  of  the'  twentyeight  hells. ( See  under  Kala) . PARAVASU.  Son  of  a  sage  called  Raibhya.  He  was  the brother  of  Arvavasu.  (See  under  Arvavasu). PARA V ATA.  A  serpent  born  in  the  family  of  Airavata. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  11,  Chapter  57,  Adi  Parva). PARAVIDYA.     See  under  Aparavidya. PARIBARHA.  One  of  the  children  of  Garuda.  (Chapter 101,  Udyoga  Parva). PARIBHADRIKAS.  The  inhabitants  of  the  place  called Paribhadra  The  soldiers  from  Paribhadra  fought  on  the side  of  Duryodhana  during  the  great  battle.  (Sloka  9, Chapter  51,  Bhlsma  Parva). PARIGHA  I.  One  of  the  five  parsadas  presented  to Subrahmanya  by  the  deva,  AnV.a.  The  other  four  are: — Vata,  Bhlma,  Dahati  and  Dahana.  (Chapter  138, Sand  Parva) . PARIGHA  II.     A  forester.  (See  under  Bidalopakhyana-). PARIHARA.  A  King  of  the  country  of  Kalanjara situated  near  Citrakuta.  Parihara  who  was  an Atharvaparayana  (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,  Bhavisya  Purana). PARIHYAJsIGA.  A  maharsi.  One  of  the  sons  born  to Rsi  Marlci  of  his  wife  Urna.  There  were  six  sons  and the  five  others  were  :  Smara,  Udgitha,  Ksudrabhrt, Agnisvatta  and  Ghrni.  In  his  next  birth  he  was  born as  one  of  the  relatives  of  Sri  Krsna  and  was  killed  by Kamsa.  (10th  Skandha,  Bhagavata) . PARIjATA  I.  The  sage  who  came  to  the  court  of  Maya along  with  Narada.  (Chapter  5,  Sabha  Parva) . PARlJATA  II.     See  under  Kalpavrksa. PAR IJ ATA  III.  A  serpent  born  in  the  family  of  Aira- vata. This  serpent  was  burnt  to  death  at  the  Sarpa- satra of  Janamejaya.  (Sloka  11,  Chapter  51,  Adi  Parva). PARIjATAKA.  A  sage  who  was  a  brilliant  member  of the  court  of  Yudhisthira.  (Sloka  14,  Chapter  4,  Sabha Parva) . PARlKSIT  I.  A  brilliant  King  of  Candravarhsa.  He was  the  grandson  of  Arjuna  arid  son  of  Abhinnanyu. (For  genealogy  see  under  Abhimanyu) . 1)  Birth.  Parlksit  was  the  son  born  to  Abhimanyu  of Uttara.  This  was  a  still-born  child  and  it  was  Sri Krsna  who  gave  it  life.  There  is  a  story  in  Maha- bharata  about  this  : Uttara,  wife  of  Abhimanyu,  was  pregnant  when  the war  between  the  Pandavas  and  Kauravas  started  at Kuruksetra.  Asvatthama,  son  of  Drona,  entered  the camp  of  the  Pandavas  at  night  and  slew  Dhrstadyumna. He  then  sent  the  most  fierce  Brahmasirastra  (missile  of Brahma-' ira)  to  exterminate  the  Pandavas.  To  face  it and  oppose  it  Arjuna  also  sent  an  equally  fierce Brahmasirastra.  The  sight  of  two  such  powerful  weapons opposing  each  other  made  all  the  sages  anxious  and they  led  by  Vyasa  entered  the  field  and  requested  them to  withdraw  their  missiles.  It  was  in  vain.  The  missile of  Asvatthama  went  and  struck  the  womb  of  Uttara. Once  when  the  Pandavas  after  their  exile  were staying  in  the  village  of  Upaplavya  a  brahmin  had predicted  to  Uttara  that  at  the  fag  end  of  the  life  of the  Pandavas  Uttara  would  bear  a  son  who  would  be tested  even  while  in  her  womb  and  that  the  child should  be  named  Parlksit.  (Pariksa=-  test) . The  child  in  the  womb  died  when  the  missile  struck  it. Sri  Krsna  was  greatly  agitated  by  this  wicked  act  of Asvatthama  and  he  said  thus  :  "Oh  Asvatthama,  the child  now  dead  in  its  womb  would  surely  come  to  life again.  You  will  be  called  a  sinner  because  of  this  in- fanticide. 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  any- where. 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  Kururaja."  (Sauptika  Parva,  Maha.bha.rata) When  the  Bharatayuddha  came  to  an  end  Dharmaputra performed  an  asvamedhayaga.  Many  prominent  per- sons including  Sri  Krsna  assembled  at  Hastinapura  for this  purpose.  Vidura  received  them  all.  At  that  time they  were  informed  that  Uttara  had  delivered  a  still- born child.  Parlksit  was  born  when  the  embryo  was only  six  months  old  (Sloka  82,  Chapter  85,  Adi Parva).  Everybody  assembled  there  was  sad  and  dep- ressed when  he  heard  this  news.  Sri  Krsna  went  in  and saw  the  dead  infant.  Uttara  wept  bitterly  and  every- body asked  Sri  Krsna  to  give  life  to  the  infant  somehow. Sri  Krsna  did  so  and  the  child  was  named  Parlksit remembering  the  prophetic  words  of  the  brahmana. 2) .  Marriage.  Parlksit  married  a  princess  named  Madra- vatl  and  got  of  her  four  sons  named  Janamejaya,  Sruta- PARIKSIT  I 573 PARIKSIT  1 sena,  Ugrasena  and  Bhimasena.  Chapters  3,  4,  5,  Adi Parva ) . 3).  Curse  of  a  sage.  Pariksit  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  sepa- rated 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  medita- tion 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  Gavijata  (In  many  places the  name  Srhgl  is  used  for  Gavijata).  He  was  playing with  the  sons  of  other  sages.  One  munikumara  ( son  of a  sage)  said,  "Oh  Gavijata,  your  father  is  equal  to  Siva. Both  have  a  serpent  round  their  necks.  But  there  is  only one  difference.  The  serpent  round  your  father's  neck is  a  dead  one."  Gavijata  was  greatly  disturbed  by  this jeer  and  he  immediately  went  to  the  as'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  Taksaka  within  seven  days."  Only  after  pronounc- ing this  horrible  curse  did  he  find  out  that  the  perpet- rator of  that  crime  was  none  other  than  the  most  noble and  charitable  king,  Parlksit.  Gavijata  repented  greatly and  immediately  sent  word  to  the  king  about  his  curse through  Gauramukha,  a  munikumara.  The  king  was  a bit  frightened  first  but  then  he  started  thinking  about the  way  to  escape  from  the  curse.  (Chapter  40,  Adi Parva,  and  2nd  Skandha,  Bhagavata) . 4. )  Taksaka  gets  ready.  As  soon  as  the  messenger  Gaura- mukha departed  from  the  palace  -Parlksit  called  the ministers  to  his  side  and  conferred  with  them  to  find  a way  to  escape  from  the  cobra  Taksaka.  They  built  a building  on  a  huge  pillar  and  gave  all  protections  to the  building.  Brahmins  well-versed  in  all  the  mantras and  Visavaidyas  (physicians  in  the  treatment  of  snake- poisoning)  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  Visavaidya  Ka  yapamaharsi  was  on his  way  to  the  palace  at  the  summons  of  the  king. Taksaka  was  also  on  his  way  to  the  palace  in  the  guise of  a  brahmin.  They  met  on  the  way  and  though Kasyapa  did  not  know  him  first  Taksaka  introduced himself  when  he  knew  that  Kasyapa  was  going  to  the palace  to  treat  the  king  if  anything  happened.  He  said "Oh  Kasyapa,  I  am  Taksaka  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  Taksaka  went  and  bit  a  big  banyan  tree  standing nearby,  and  lo  !  the  whole  tree  was  burnt  to  ashes  by the  strength  of  the  poison.  KaSyapa  smilingly  recited the  Visahari  mantra  and  sprinkled  some  water  on  the ashes  and  lo  !  the  tree  stood  in  its  place  again  with  not a  single  mutilation  anywhere.  Taksaka  was  astounded. He  then  bribed  Kasyapa.  He  said  he  would  give  him more  than  what  could  be  expected  of  the  king  and requested  him    to  return    home.    Kasyapa  returned  and Taksaka  went  to  the  palace. 5)  Death  of  Pariksit.     Taksaka    went  and    inspected  the palace  of  Parlksit.     There    was  no    way    to  step    in  and Taksaka  was  astonished    at  the  perfect    protection  given to  the  king.  Taksaka    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. Taksaka  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  Taksaka  and  bit  the  king. After  that  it  rose  up  into  the  air  and  disappeared.  (Cha- pters  42  to   49,   Adi    Parva    and    2nd    Skandha,    Devi Bhagavata). 6)  Parlksit  as  a  king.     Many  researches  have  been  made to  fix  the  period  of  the  reign  of  Parlksit. "Saptarsayo  maghayuktah Kale  Pariksite  sbhavan  // (Chapter  271,  Matsya  Purana), "Te  tu    Pariksite    kale Maghasvasan  dvijottamah" (Chapter  24,  Arhsa  4,  Visnu  Purana) Following  these  statements  in  the  Puranas,  astrono- mers and  astrologers  searched  for  the  year  or  years  in which  the  Saptarsi  mandala  ( the  constellation  of  a group  of  seven  stars)  and  the  month  of  magha  came  into the  same  zodiac.  ItcameinB.C.  3077and  then  in  B.C. 477. This  would  again  occur  in  2223  A.D.  Parlksit,  according to  other  facts,  also  must  have  lived  in  B.C.  3077. Pandavas  went  for  their  mahaprasthana  after  entrusting the  administration  to  the  care  of  Parlksit.  The  Maha- bharata  battle  was  fought  in  the  year  3138  B.C. Dharmaputra  ruled  for  36  years  and  so  Pariksit  must have  taken  charge  of  the  administration  in  3102  B.  C. Parlksit  ruled  for  60  years  and  his  son  Janamejaya  be- came king  in  3042  B.C.  It  was  this  Janamejaya  who conducted  the  famous  Sarpasatra. 7 )  Pariksit  attained  Svarga.    Parlksit  did  not  enter  heaven as  soon  as  he  died.  So  Janamejaya  at  the  advice  of  Narada conducted  a    yaga  called  Ambayaga  for  the  salvation  of the  spirit  of  his    father.     It    was    during  the    navaratri 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 Devibhagavata    with  devotion    in    the    presence  of  the deity  to  please  Jagadambika    ( mother  goddess) ,  queen of  all   queens    (Rajaraje'vari).     When    it   was   over,  a divine  brilliance  like  burning   fire  was  visible  in  the  sky and  Narada  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  Devi    in  a  sacred Vimana    from  Indrapura   while  Indra,    devas    and    the celestial  maidens  stood  praising   him  (Skandha  12,  Devi Bhagavata). 8)  Other  details. (i)  Pariksit  ruled  the    country  for  sixty    years,  with    all virtues  and  goodness.  (Chapter  49,  Adi  Parva). PARIKSIT  II 574 PARJSASA (ii)  After  the  great  battle,  one  day  at  the  request  of  a few,  Vyasa  by  his  yogic  powers  arrayed  all  the  dead great  ones  of  the  Pandava-Kaurava  company.  Parlksit was  also  called  then  to  the  Ganga  where  it  was  arranged and  Janamejaya  who  was  present  to  witness  the  show then  gave  an  Avabhrtasnana  (ablution  after  a  sacrifice) to  his  father.  Parlksit  disappeared  after  that.  (Chapter 35,  Asramavasika  Parva) . (iii)  The  synonyms  of  Parlksit  are  (1)  Abhimanyusuta (2)  Bharatasrestha  (3)  Kirititanayatmaja  (4)  Rum- s'restha  (5)  Kurunandana  (6)  Kururaja  (7)  Kuru- vardhana  (8)  Pandaveya. PARIKSIT  II.  There  is  a  story  about  another  Parlksit belonging  to  the  Iksvaku  dynasty  of  kings  in  chapter  192 of  Vana  Parva: Once  this  Parlksu  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  no- body 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  frog- king  in  the  garb  of  a  maharsi  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  Ayus,  the king  of  the  frogs.  Your  wife  was  my  daughter.  She  is called  Susobhana  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  SuSobhana.  He  gave  Susobhana  to  Parlksit. But  he  cursed  his  daughter  that  she  would  bear misbehaving  children  because  of  her  cheating  many kings  before.  Ayus  disappeared  then.  Parlksit  begot of  Susobhana  three  princes  named  Sala,  Bala  and  Dala. When  Sala  grew  up  Parlksit  crowned  him  as  king  and left  for  theforests  for  doing  penance.  (Chapter  192,  Vana- Parva). PARIKSIT  III.  He  was  the  son  of  Aviksit,  a  king  of  the Kuru  line  of  kings.  Parlksit  was  the  eldest  son  and  he got  six  sons  named  Kaksasena,  Ugrasena,  Citrasena, Indrasena,  Susena  and  Bhimasena.  They  were  all virtuous  scholars  and  Jnanins.  (Chapter  94,  Adi Parva). PARIKSIT  IV.  Son  of  Anasva,  a  king  of  the  Kuru  line  of kings.  His  mother  was  Amrta.  This  Parlksit  begot  of his  wife  SuyaSa  a  son  named  Bhimasena.  (Sloka41, Chapter  95,  Adi  Parva). PARIKSIT  V.  A  king  of  the  Kuru  line  of  kings.  (Chapter 150,  Santi  Parva). PARIPLAVA  I.  A  king  of  the  race  of  Bharata.  He  was the  son  of  Nrcaksus  and  the  grandson  of  Nala. Pariplava  got  a  son  named  Medhavi.  (10th  Skandha, Bhagavata) . PARIPLAVA  II.  A  holy  place  situated  on  the  border of  Kuruksetra.  If  anyone  visits  this  holy  place  he  would get  the  benefit  of  conducting  an  Agnistoma  Yajna  and an  Atiratra  yajna.  (Sloka  12,  Chapter  83,  Vana Parva) . PARIS" RUTA.  A  soldier  of  Subrahmanya.  (Chapter  45, Salya  Parva) . PARIVAHA.  A  Vayu  (wind).  (See  under  Paravaha). PARIVYADHA.  One  of  the  nine  sages  who  lived  in  the western  regions  of  Bharata.  The  others  were  :  Usariga, Kurusa.  Dhaumya,  Suviryavan,  Ekata,  Dvita,  Trita  and Sarasvata  (Chapter  208,  Santi  Parva) PARIYATRA.  A  mountain  of  Puranic  fame.  The  deity of  this  mountain  Pariyatra  was  a  member  of  the court  of  Kubera.  The  asrama  of  the  celebrated  sage Gautama,  was  on  this  mountain.  The  sage  Markandeya once  saw  this  mountain  in  the  belly  of  Balamukunda. This  mountain  is  situated  on  the  western  side  of  Maha- meru.  (Sloka  115,  Chapter  188,  Vana  Parva). PARJANYA.     A  deva.  See  under  Devavati  III. PAR1VTADA  I.  An  ancient  sage  of  Bharata.  He  was  a member  of  the  court  of  Yudhisthira  (Sloka  18, Chapter  4,  Sabha  Parva). PARI^ADA  II.  A  brahmin  of  the  country  of  Vidarbha. It  was  Parnada  who  was  sent  out  to  know  whether Nala  was  alive  and  he  found  out  Nala  living  in disguise  under  the  name  of  Bahuka  and  after  collecting all  information  about  him  returned  to  Vidarbha.  (See under  Damayanti ) . PARJVADA  III.  A  sage  who  acted  as  priest  for  a  yaga conducted  by  a  brahmin  named  Satya  who  lived  in  the country  of  Vidarbha.  (Sloka  8,  Chapter  273,  Santi Parva) . PARNASA.  A  river  of  western  Bharata.  This  river  sits in  the  court  of  Varuna  in  the  form  of  a  nymph.  (Sloka 9,  Chapter  1,  Sabha  Parva).  Srutayudha,  a  valiant soldier  who  fought  against  Arjuna  in  the  great  Kuru- ksetra battle  was  the  son  of  Parnasa.  Varuna  was  the father  of  Srutayudha  and  at  the  time  of  the  birth  of  a son  for  her  she  requested  Varuna  to  grant  her  a  boon that  her  son  would  not  be  killed  by  anybody.  Varuna while  granting  her  the  boon  gave  the  son  a  mace.  That PARNASALA 575 PARVATA  II 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 Srutayudha  gave  Arjuna  a  fierce  fight  and  in  the midst  of  the  heat  he  forgot  the  condition  stipulated  by Varuna  and  used  it  against  Sri  Krsna  who  was  standing nearby  watching  their  fight.  The  mace  turned  back and  killed  Srutayudha.  (Chapter  92,  Drona  Parva) . ARNASALA.  A  Village  situated  in  the  valley  of  the mountain  Yamuna.  This  mountain  stands  between  the rivers  Gariga  and  Yamuna.  During  the  period  of Mahabharata  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 Sarrm.  One  day  the  messengers  of  Kala  (god of  death) came  to  that  village  and  by  mistake  took  Sarmi  to Yamaloka.  It  was  only  when  they  reached  there  that they  understood  their  folly  and  Kala  then  asked  his men  to  carry  him  back  to  earth.  Then  Sarmi  said  he would  spend  the  balance  of  life  due  to  him  in  Yama- loka itself.  But  Yama  did  not  allow  that.  Kala  then told  Sarm!  the  greatness  in  giving  as  gifts  Til  ;md Vastra  (Gingelly  and  clothes)  and  sent  him  back  to earth.  (Chapter  68,  Anusasana  Parva). PARNAYA.  A  demon  of  Rgvedic  times.  He  had  two friends  named  Karanjaya  and  Vangrda.  They  attacked the  two  Kings  belonging  to  the  group  of  Aryas  named Atithisva  and  Rjisva.  The  asuras  were  defeated because  of  the  help  sent  to  the  kings  by  Indra.  (Sukta  54, Anuvaka  10,  Mandala  1,  Rgveda). PAROKSA.  A  King  of  Candravarhsa.  (9th  Skandha, Bhagavata). PAROPAKARl.     See  under  Kanakarekha. PARSNIKSEMA.  AVisvadeva.  (Sloka  30,  Chapter  91, Anusasana  Parva).  (Vis'vadevas  are  a  particular group  of  deities,  ten  in  number,  supposed  to  be  the  sons of  Visva). PARSVAMAULI.  Another  name  for  the  demon  named Manicara.  There  is  a  story  behind  this  demon  getting the  name  of  Manicara.  (See  under  Manicara) . PARSVAROMA.  A  place  of  human  habitation  of ancient  Bharata.  ( Sloka  56,  Chapter  9,  Bhisma  Parva) . PARTHA.     Son  of  Prtha  ( KuntI ) .  (See  under  Kunti ) . PARUCCHEPA.  A .  sage  of  Vedic  times  who  was  a Suktadrasta.  He  used  some  sounds  too  often  in  his talks. Nrmedhas  and  Parucchepa  vied  with  each  other  in their  mantric  skill.  One  day  Nrmedhas  in  great  pride produced  smoke  from  wet  firewood  without  igniting  it and  then  Parucchepa  produced  fire  without  firewood. Nrmedhas  admitted  defeat.  (Taittirlya  Samhita). PARUNITHA  (PURUNITHA).   A  King  extolled  in the  Rgveda.  (Mandala  1,    Rgveda). PARUSA.  A  Raksasa  (demon) .  He  was  one  among  the twelve  demons  who  supported  Khara  when  the  latter fought  against  Sri  Rama.  (Sarga  26,  Aranya  Kanda, Valmlki  Ramayana) . PARVANA  (S).  A  company  of  raksasas  and  devils.  Par- vanas,  Patanas,  Jambhas,  Kharas,  Krodhavagas,  Haris, Prarujas,  Arujas  and  Praghasas  belonged  to  a  group  of invisible  demons  and  they  fought  against  Sri  Rama  on the  side  of  Ravana.  (Chapter  285,  Valmlki  Ramayana). PARVASA5IGRAHAPARVA.  A  subsidiary  Parva  of Adi  Parva.  Chapter  twenty  is  included  in  this  Parva. PARVATA  I.     A  sage  who  was  the  nephew  of  Narada. 1 )  Genealogy.     Descending   in      order     from     Visnu — Brahma — Marici — Paurnamasa — Parvata. Prajapati  Marici  got  of  his  wife  Sambhuti  a  son  named Paurnamasa.  Paurnamasa  got  two  sons  Virajas  and Parvata.  Parvata's  mother  was  the  sister  of  Narada. (Chapter  10,  Amsa  1,  Visnu  Purana). 2)  Narada  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  Srnjaya  ( Sanjaya)  and  they  stayed  there  as  his guests  for  a  long  time.  Damayanti  (Madayanti) daughter  of  the  King  served  them  both  and  Narada fell  in  love  with  her.  Narada  hid  this  fact  from Parvata  and  within  a  few  days  Parvata  came  to  know it  and  he  according  to  the  agreement  cursed  Narada  to take  the  form  of  a  monkey.  Narada  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  Narada  in his  monkey  form  in  a  forest.  Both  were  sorry  for  their curses  then  and  each  withdrew  his  curse  and  Narada got  his  original  form.  He  married  Damayanti  and started  living  together  and  Parvata  went  to  Svarga. ( Chapter  30,  Santi  Parva) . 3)  Other  details. (i)  Parvatamuni  was  a  member  of  the  assembly  of sages  at  the  Sarpasatra  of  Janamejaya.  (Sloka  8, Chapter  53,  Adi  Parva) . (ii)  Narada  and  Parvata  were  present  for  the  Draupadi- svayamvara  (  marriage  of  Draupadi  ).  (Sloka  7, Chapter  156,  Adi  Parva) . (iii)    Parvata  and  Narada  were  members    of   the    court of  Yudhisthira.  (Sloka  15,  Chapter  4,  Sabha  Parva) . (iv)   This  uncle-nephew    combination   was    present    in Indrasabha  also.    (Sloka  10,  Chapter  7,  Sabha  Parva). (v)  They  were  members  of  Kuberasabha   also.    (Sloka 26,  Chapter  1 0,  Sabha  Parva) . ( vi )  When  the  Pandavas  were  living  in  Kamyakavana, Parvata  went  there  and  advised  them  to  conduct  a pilgrimage.  (Sloka  18,  Chapter  93,  Vana  Parva). (vii)  Parvata  showed  the  Pandavas  daylight  at  night one  day  when  the  great  battle  was  going  on.  (Sloka 15,  Chapter  163,  Drona  Parva). (viii)  Parvata  swore  that  he  was  not  a  party  to  the theft  of  the  lotus  of  Agastya.  (Sloka  34,  Chapter 94  Anusasana  Parva). PARVATA  II.  It  is  believed  that  in  Krtayuga  all mountains  had  wings.  They  flew  all  over  the  world with  the  swiftness  of  Garuda  or  Vayu.  All  beings including  rsis  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 Vajrayudha.  No  mountain  was  able  to  escape  from this  punishment;  but  Vayubhagavan  carried  away  his bosom  friend,  the  mountain  Mainaka,  and  put  it  in the  ocean  without  anybody  noticing  it.  So  Mainaka PARVATESVARA 57.5 1'AKVATl alone  did  not  lose  its  wings.  It  was  this  Mainaka which  rose  from  the  ocean  and  gave  a  resting  point  to Hanuman,  son  of  Vayu,  when  he  took  a  leap  from  the shores  of  Bharata  to  Lanka.  This  was  but  an  expression of  gratitude  to  Vayu  whose  son  Hanuman  was,  for  the help  he  had  given  when  Indra  was  cutting  off  the wings  of  all  mountains.  (Sarga  1,  Sundara  Kanda, Valmiki  Ramayana). PARVATESVARA.'  A  King  of  Vindhyadesa.  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  Sarasa  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  Khanda,  Padma  Purana). PARVATEYA.  A  rajarsi  (A  King  who  is  also  a  rsi) . He  was  born  of  the  species  of  a  demon  named  Kapata. (Sloka  30,  Chapter  67,  Adi  Parva). PARVATI.     Wife  of  Siva. ParvatI  is  known  under  different  names  and  worshipped in  different  forms.  Amarakosa  (Sanskrit  lexicon)  gives the  following  synonyms  for  ParvatI  : Uma,  Katyayani,  Gauri,  Kali,  Haimavati,  Is"vari, Siva,  Bhavani,  Rudranl,  Sarvani,  Sarvamangala, Aparna,  Durga,  Mrdani,  Candika,  Ambika,  Arya, paksayani,  Girija,  Menakatmaja,  Camunda,  Karna- moti,  Carccika,  Bhairavi. Some  of  these  names  refer  to  the  various  dispositions  of ParvatI,  while  a  few  are  the  names  in  the  various  incar- nations of  ParvatI.  The  origin  of  ParvatI  and  her other  prominent  births  are  given  below  : — 1)  Incarnation  of  Sati.  Siva  was  born  from  Brahma.  To make  Siva  active,  Sati,  an  aspect  of  Mahamaya,  was born  as  the  daughter  of  Daksa,  one  of  the  Prajapatis. The  9th  Skandha  of  Devi  Bhagavata  gives  the  following story  about  the  incarnation  of  Sati  : While  Brahma  was  engaged  in  creation  a  few  daityas named  Halahalas  were  born.  They  were  very  valiant and  ferocious  and  they  did  penance  to  propitiate Brahma  and  after  obtaining  boons  from  him  conquered the  three  worlds  and  asserted  their  supremacy  in  all  the three  worlds.  They  defied  the  Trimurtis(  trio  of  Brahma. Visnu  and  Siva).  Siva  and  Visnu  in  despair  went  to war  against  them.  The  war  continued  for  sixty  thousand years  and  both  the  daityas  and  Devas  were  exhausted. Visnu  and  Siva  refused  to  attend  to  their  duties.  Brahma understood  the  situation  and  taking  into  his  hands  the work  of  Siva  and  Visnu  also  and  calling  his  sons, Sanaka  and  others  to  his  side  said  "Oh  sons,  Siva  and Visnu  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  Mahamaya.  Let her  be  pleased  and  when  she  incarnates  in  this  universe the  world  will  be  happy." As  soon  as  they  heard  this  the  Prajapatis  headed  by Daksa  went  to  the  forests  on  the  side  of  the  Himalayas. They  started  doing  penance  reciting  the  mantra  of Mayablja.  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  pa£a,  aukusa,  vara  and  abhiti.  Daksa  and  pthers praised  her  and  she  granted  them  boons.  She  did  also promise  to  be  born  as  the  daughter  of  Daksa.  Daksa  and others  returned  happy. Mahamaya  incarnated  as  Sati  in  the  house  of  Daksa. Sati  blossomed  into  a  beautiful  maiden  and  all  the Prajapatis  joined  together  and  made  Siva  marry  her. The  bride  and  bridegroom  lived  in  the  bride's  house. At  that  time  the  sage  Durvasas  worshipped  Jagadambika seated  at  Jambunada  meditating  on  her  and  reciting  the mayabija  mantra.  The  devi  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 Daksa,  father  of  Sati,  and  gave  that  garland  to  him. Daksa  received  it  with  great  delight  and  took  it  to  his bed-room  and  placed  it  there.  That  night  Daksa  inhal- ed 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  Daksa  hate  his daughter  Sati  and  her  husband  Siva.  After  that  Daksa conducted  a  Yaga  and  insulted  Siva  by  not  inviting either  him  or  his  wife.  Sati,  however,  attended  the  Yaga uninvited  and  she  was  insulted.  Unable  to  bear  the  in- sult Sati  leapt  into  the  fire  and  committed  suicide.  From that  day  onwards  Siva  roamed  about  in  the  world crying  "Sati,  Sati." 2 )  Sati,  Pdrvati  (Kali] .  During  that  time  a  son  named Vajranga  was  born  to  Kasyapa  of  his  wife  Dili.  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.  Vajranga  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  ?"  Vajranga  got  angry and  decided  to  do  penance  again  to  find  a  remedy  for this  unjust  act  of  Indra.  Then  Brahma  coming  to  know of  the  fierce  decision  of  Vajranga  appeared  before  him and  said  "Why  do  you  go  in  for  a  penance  again?  Ask me  what  you  want  and  I  shall  grant  you."  Vajranga 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  Taraka  to  kill  all  the devas  including  Indra."  Brahma  granted  the  boon. VarangI  became  pregnant  and  after  twelve  months  was born  a  son  to  her  named  Tarakasura.  Taraka  did  severe penance  sitting  in  the  midst  of  Pancagni  (five  fires)  for a  long  time  and  Brahma  was  pleased  and  appeared before  him.  Taraka  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."  Brahma  granted  the  boon. Taraka  became  arrogant  with  that  boon  and  joined hands  with  such  fierce  demons  as  Prasena,  Jambha  and Kalanemi  to  create  havoc  in  the  three  worlds  of  Svarga, PARVATl 577 PARVATl Bhumi  and  Patala.  They  blessed  the  wicked  and  killed the  virtuous.  It  was  the  time  when  Siva  was  sadly  roam- ing about  in  search  of  his  lost  wife  Sati. All  the  devas  headed  by  Indra  went  and  complained  to Brahma.  Brahma  said: — "After  all,  this  calamity  is  not without  remedy.  There  is  an  escape  from  the  boon  I have  given  him.  Tarakasura  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  Siva. Tarakasura  thinks  that  since  Siva  is  observing  brahma- carya  after  the  death  of  Sati  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.  Sati  herself  should  be  born  as  the  daughter of  Himavan  and  Mena  in  the  name  of  Kali.  Kali  should do  great  penance  and  break  the  vow  of  celibacy  of  Siva. If  Siva  accepts  her  as  his  wife  and  a  child  is  born  to them  we  are  saved." Siva  was  all  this  time  spending  his  time  thinking  of Sati.  Once  during  this  time  Siva  bathed  in  the  river Kalindi  and  then  the  waters  of  the  river  Kalindi  be- came black  and  the  waters  remained  black  ever  since that. Indra  and  others  on  their  return  from  Brahma  went  to Brhaspati  to  think  about  further  procedure  in  the matter.  Brhaspati  said: — "No  obstacle  would  ever  come to  any  act  of  the  devas.  Himavan  was  doing  penance for  a  long  time  to  obtain  a  child  and  by  the  grace  of  Siva, Sati  has  already  been  born  as  the  daughter  of  Himavan. (Skanda  Purana  in  its  Sambhava  Kanda  states  thus about  the  birth  of  Sati  as  Parvati.  "Sati  before jumping  into  the  fire  meditated  on  Siva  and  prayed that  she  should  be  born  in  her  next  birth  as  his  wife. Siva  granted  that  request.  It  was  at  that  time  that  Hima- van along  with  his  wife  Mena  went  to  the  vicinity  of Amrtasaras  and  started  doing  penance  to  get  a  child. One  day  when  Himavan  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  Himavan  gave  the  child  to  his  wife.") Brahma  never  wanted  Taraka  to  know  that  the  child was  an  incarnation  of  Devi  and  so  he  made  the babe  black  by  sending  NiSa  to  do  so.  Nisa  entered  the womb  of  the  pregnant  Mena  while  she  was  sleeping  with her  mouth  open  one  day.  The  child  was  like  a  sapphire  idol. Himavan  was  surprised  to  see  the  child.  The  child  will do  severe  penance  and  obtain  Siva  as  her  husband.  Siva and  Sat!  will  never  be  separated  in  any  of  their  births. Oh  Indra  now  go  and  try  to  get  Siva  interested  in  a married  life." Himavan  and  Mena  had  three  daughters  and  a  son. The  devas  were  watching  who  among  the  three — Raginl, Kutila  and  Kali — would  become  the  consort  of  Siva. All  the  three  were  interested  in  penance.  The  devas took  Ragini  to  Brahmaloka  and  showed  her  to  Brahma and  the  latter  declared  that  Raginl  was  incapable  of bearing  the  virility  of  Siva.  Ragini  got  angry  and Brahma  cursed  her  and  made  her  into  Sandhyaraga and  she  took  her  place  in  the  sky.  Then  the  devas  took Kutila  to  Brahma  and  the  latter  said  that  she  was also  incapable  of  being  a  mate  of  Siva.  Kutila  also got  angry  and  Brahma  made  her  into  a  river  and  kept her  in  Brahmaloka.  Mena  was  greatly  distressed  at the  loss  of  her  two  daughters  and  so  she  advised  Kali, her  third  daughter  to  go  home,  discontinuing  the penance.  She  at  first  said  Uma  ( Ma  =  do  not)  and  so she  got  the  name  of  Uma  She  was  the  daughter  of  a Parvata  (Himavan  is  a  parvata  (mountain)  and  so  she got  the  name  Parvati  (mountain-girl)  also.  Kali  later went  home.  But  after  some  time  the  natural  inclination in  her  led  her  to  start  a  severe  penance  again. The  young  Kali,  who  was  only  a  small  girl  then,  accom- panied 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 Pancagni  ( five  fires )  and  in  the  rainy  season  she  would sit  in  water  and  do  penance.  The  penance  lasted  for  a thousand  years. Siva  who  was  roaming  about  in  search  of  Sati  went  once to  the  palace  of  Himavan.  Siva  agreed  to  stay  there  for some  time  at  the  persistent  request  of  Himavan.  During his  stay  there  Siva  understood  that  one  of  the  daughters of  his  host  was  doing  penance  meditating  on  Saiikara. Curious  to  know  more  about  her,  Siva  one  day  went to  the  asrama  of  Kali.  Kali  saw  Siva  and  she  stood  up bowing  before  him.  Siva  was  pleased  with  her.  But before  Kali  could  have  another  look  at  Siva,  he  vanished from  there. Kali  was  disappointed  and  continued  her  penance  again. Years  went  by  and  one  day  there  came  to  her  aSrama a  Vatu(  a  brahmin  brahmacarl )  .Kali  and  her  companions stood  up  and  worshipped  the  Vatu  who  looked  brilliant with  ashes  on  his  body  and  wearing  rudraksa  and aksamala  (berry  of  a  tree  and  rosary  made  of  it)  and carrying  in  his  hand  a  danda  ( stick )  and  a  Kamandalu (water  pot).  After  formal  introduction  the  Vatu  asked Kali  the  purpose  of  her  penance  and  Kali  told  him  all about  it.  Then  the  Vatu  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  Siva  who  goes  on  the  back  of  a  bullock  always. Parvati  resented  the  statement  of  the  Vatu  and  got angry  with  him.  Then  Siva  appeared  before  her  in  his real  form  and  married  Parvati  (Kali  alias  Uma)  in  the presence  of  devas  and  maharsis. 3)  Parvati  changes  into  Gauri.  Siva  and  Parvati  spent their  honeymoon  travelling  throughout  the  world.  Years went  by  like  that.  One  day  Siva  in  a  spirit  of  sport called  Parvati  'Kali,  Kali'.  Kali  meant  black  one  and Parvati  was  as  black  as  sapphire.  Parvati  misunderstood Siva  addressing  her  thus  two  times  and  thought,  perhaps, Siva  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.  lam  going."  Saying thus  with  a  firm  determination,  she  rose  up  into  the  air  and travelling  for  some  time  reached  a  big  forest.  She  creat- ed by  her  reciting  the  smaranamantra  four  attendants for  her  named  Somaprabha,  Jaya,  Vijaya  and  JayantI and  started  doing  penance  there.  She  practised  severe austerities  standing  on  one  foot  for  a  hundred  years  and then  Brahma  appeared  before  her  and  sought  the  reason why  Parvati,  wife  of  Paramesvara  should  do  such  severe penance  and  then  she  narrated  to  him  all  that  had happened .  Brahma  after  hearing  her  story  told  her  thus;  — PAR VAT I 578 PARVAT I "Virtuous  woman,  from  today  onwards,  your  black  com- plexion  would    change    into    one  of  the  hue  of  a  lotus petal.    Because    of  that  'gaura'  hue  you  would  be  called 'Gaurl'."   By  the  time  Brahma  finished  blessing  her  the colour  changed  into  the  one  described  by  Brahma. 4)    Gauri  changes  into  Kdtydyani,  Vindhyavdsini,  Candikd  and Cdmundikd.     When  Devi  became  Gaurl   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  beautiful  she-buffalo  and  passion   rose    in    him and  he  made  contacts  with  the  buffalo.  The  buffalo  be- came   pregnant   and   in    due   course    delivered  a  child which    later    on    became  the    notorious  Mahisasura.  In the  meantime  a  buffalo  loved  Mahisasura's  mother  and it  attacked    Rambha   and   gored    him      to   death.   The Yaksas  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  RaktabJja.  Mahisasura  became the  king  of  demons  and   Raktabija,   Canda  and  Munda became  his  ministers.  They  attacked  the  devas  and  drove them   to    exhaustion.    The  devas  took  refuge  in  Brahma to  think  of  a  plan    to    kill  those  asuras.  Visnu,  and  Siva took   part   in    the    conference.   Visnu    the   eternal,  got angry   along   with    Siva    and  became  fierce  like  the  fire of  death.  Brahma  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 asrama  of  Katyayana  maharsi    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  Kali    to    produce    the fierce  and  divine  form  of  a  goddess  named  Katyayani. Each  limb  of  the  new  form  was  made  up  of  the  brillian- ce   from  a  particular  god  as  follows  :  From  the  brilliance of  Mahendra  was  formed  the  face;  from  Agni,  the   eyes; from  Yama,  the  hair;  from  Visnu,  the    eighteen  hands; from    Indra,    the   central    parts ;  from  Varuna,  the  hip and    the    thighs  ;  from   Brahma,  the  feet  ;  from  Surya, the  toes  ;  from  Prajapati,    the   teeth;  from   Vasus,    the fingers  of  the  hands  ;  from  Yaksa,  the  nose;  from    Vayu the  ears  and  from  the  ascetic  brilliance,the  erotic  eyebrows. Thus  Katyayani  shone  in  the  world  with  a  figure  formed with  distinctive  perfection. All  the  gods  and  devas  presented  Katyayam  with  gifts: — Siva  gave  her  a  trident  (trigula) ;  Visnu  a  Discus  ; Varuna,  a  conch;  Agni,  a  javelin  ;  Vayu,  a  bow;  Surya, a  never-empty  quiver  ;  Indra,  Vajraghanfa  ;  Yama, a  danda  (stick ) ;  VaisVavana,  a  mace  ;  Brahma,  a  rosary garland  ;  KaJa,  a  sword  and  shield  ;  Candra,  Camara (white  brush-like  fan)  and  a  pearl  necklace  ;  Ocean a  garland  ;  Himavan,  a  lion  ;  Visvakarma,  a  moon- disced  Cudamani,  earrings  and  a  dagger ;  the  King  of Gandharvas,  a  silver-plated  drinking  cup  ;  the  King  of nagas,  a  na.gaha.ra ;  and  the  Rtus  (seasons),  never- fading  flowers.  The  three-eyed  Katyayani  on  getting all  these  was  highly  pleased  and  made  a  roaring  sound. Devi,  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  Katyayani  thus  living there.  Vindhya  called  Devi,  KausikI  and  Agastya called  her  Durga. Mahisasura  once  went  to  the  Vindhyas  after  conquering all    the   three   worlds.     He   was     accompanied    by   his ministers,     Raktabija,    Canda,     Munda,    Ciksura    and Naraka.     They     met     there    the   goddess     Katyayani. Mahisasura   fell    in  love   with    the    beautiful  and  well- figured  Katyayani  and   he  sent  Dundubhi    as  messenger to  the  goddess  to  make    her  know  his   desire.  Dundubhi approached  Katyayani  and  told  her  to  become  the  wife of  Mahisa,  the    emperor  of  all    the  three    worlds.     Devi replied  that  she   would  accept  as    her  husband  one  who defeated    her  and    that   was    the   custom    also    in    her caste.     Mahisasura  with  a  huge  army  and  heavy  equip- ments  went  to  war    with  her.     But  Katyayani    entered the   field    alone    mounted  on  her    lion   and    the   devas watching   her    enter    the    battlefield     without   wearing even    an    armour   were     shocked.      Devi  went   forward reciting    the  mantra  of  Visnupancaksara    given  to    her by  Siva  and    lakhs  and    lakhs  of  demons   were  killed  by the    adroit   sword-swinging   and    the    dinning    roar    of Katyayani.     Mahisa  and  his   ministers  surrounded   her and  Devi   stepping  down   from  the  lion  started  to  dance wielding  her  sword.     Swinging  her  swcrd  to  the  rhythm of  her    dance-steps  Devi  picked   up  the  leading  demons one  by   one  and  killed   them.  Seeing    that,    Mahisasura approached  her,    burning  with  rage  like  the  pralayagni. All  the   attendants  of  Devi  fled.     Those  who   remained were   trampled  to  death    by  Mahisasura.     Devi   at  first killed  the  ministers  and  then  faced  Mahisasura.  Mahisa became  an    elephant  and   Devi  cut  off  its    trunk.     The elephant  became  a  buffalo  then.     Devi  sent  a  spike  and it  broke.  Even  Devi's  Discus,  granted  to  her  by  Visnu  was blunted  when  it  hit  the  rock-like  body  of  Mahisasura. Varunapasa,     Yamadanda      and     Indra vajra   were   all alike  fruitless  against  the  mighty  Mahisasura.     Angered Devi  jumped    on  the  buffalo    form  of    the  demon    and drove    it  to  exhaustion  and   when    at  last  its  power   of resistance  had   failed,  Devi  plunged    her  spear  into  the ears  of  the  buffalo  and  the  demon  fell  dead. Many  years  went   by.    KaSyapa   begot  of  his  wife  Danu three  great  sons  named  Sumbha, Nisumbha  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   Vajrayudha  from   inside  and  killed  him. Sumbha   and    Nisumbha  were   angry  and  they  entered svarga   and   defeating   everyone   there,    carried    all  the riches  from  there  to  the  earth.   They  met  Raktabija  and he  said  "Oh  Lords,  I  am   Raktabija,  minister   of  Mahi- sasura.   Katyayani   Devi   killed    virtuous     Mahisasura. His  two  ministers  Canda   and  Munda   are  hiding  inside the  ocean  afraid  of  Katyayani  devi."  While  he  was  speak- ing thus   Canda   and    Munda    also  came  there.    When they  all  exchanged    ideas  Sumbha  called  one  of  his  men and  said    "Bho:    Sugrlvasura,  go  and  tell  Katyayani  to be  my  wife."    Sugriva   went  to  Katyayani  and  returned disappointed  and  said   "Lords    Sumbh*  *nf1  iM^mnhha. PARVATI 579 PARVATl I    told    Devi   your  message  and  she  only   laughed.    She said  that  Sumbha  and  Nisumha   might  be   mighty  lords but  only  those  who  defeated  her  could   marry  her." Enraged   at    this   arrogance  of  Katyayani,  Sumbha  sent Dhumraksa  to  drag  Katyayam  down  to  him.  Dhu.mra.ksa with   six   Aksauhinls    of  soldiers   went    to    the    seat   of Kfuyayani  and    challenged  her  to  a  fight.  Devi  stepped down  from  her  seat   and   stood  before   Dhumraksa  and the   latter   leaped    forward    to  catch   hold    of  her.  But Dhumraksa   was     burnt    to   death  by  the  humkara  fire of  the   goddess.     Not   only    that,    the    humkara  sound reached  the  ears  of  Sumbha.    Sumbha  felt  small  by  this prowess   of   the   Devi   but  his  rage  increased.    Sumbha then   sent  Canda,    Munda   and  the  great   demon  Ruru also    with    an    army  of  a   hundred  crores   of  demons  to face   Devi  Kausiki.  When  the  enemies  reached  Vindhya the  bhutas  of  Devi   made   loud    and   shrill   noises.    The lion  of  Katyayam    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.      Devi  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.    Devi  beat    the   demon  Ruru  to   death. Devi   plucked    her   matted    hair   and   struck   it  on  the ground  and  from  there  arose  the  fierce  form  of  Camundi. Ganda  and  Munda    fled  but  Camundi  followed  them  to Patala    and    catching   hold   of  them    chopped  off  their heads  and    presented    them    to  Katyayani.    Then  Devi, Camundi  and  the   bhutas  together  tore  to  pieces  all  the remaining  asuras  and  stored  them  all  in  their  stomachs. Hearing   this    Sumbha'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 Camundi    roared.  Katyayam  made  a  sound  like  a  lion's roar.  Brahma.nl  holding  high  the  dagger  jumped  down  to fight.    Mahesvarl  with   snakes   and  the   spike,  with  the three   eyes   open    got    down  in  fits  of  anger.    Kaumarl with  the  javelin   hanging    round   her  waist  and  bright eyes  entered  the  field.   Vaisnavl  swinging  her  sword  and whirling    the    mace  with  many  weapons    rushed  to  the field.    Varahl  breaking  open  the   earth  with  its  tusk  and bearing  a  large   wooden   pestle  came    to  fight.    Indranl with    diamond   on    her  sides  came  to  fight.    Narasimhl brushing  the  manes  on  her  breast,  shaking  the  stars  and whirling   the  planets    and   making  a  fierce  appearance came   to   the  field.     (Camundi,   Brahma.nl,  Mahesvarl, Vaisnavl,  Varahl  and  Narasimhl  are  the  different  forms of  Ka.tya.yani.    They     are    called     Saptamatrs    (seven mothers).  These  saptamatrs  were  born  when  Katyayam in    her   wrath   beat    the  earth   with   her  matted  hair) . Camundi  roared.    The   world    became    dark.    Hearing the   roar   Siva     descended    to  the   field.      The    Asuras surrounded  the  Devi    again.    But  they  all  fell  dead  with blood   flowing    in    a    stream.    The   dead  bodies   of  the asuras    became    heaped    up  and  in  despair  Sumbha  and Nisumbha  wept.    Seeing    that,  Raktabija  got  angry  and rushed  at  Devi.    The  Saptamatrs  shouted  and  Camundi opened  her  mouth.  The  lower  jaw  of  Camundi  touched Patala    when    she    opened   her   mouth    from     the    sky. Raktabija,  wounded  and  bleeding  by  a  dagger  stroke  of Camundi,    fell    into     the  mouth    of  Camundi    and  dis- appeared.   Then  Nisumbha  interfered  and  the  fight  be- came one  between  Nisumbha  and  Devi.  The  fat  and  sturdy hands  of  Nisumbha   and    the  mace   he  was  carrying  fell by  an  arrow  sent  by   Devi.  Then  Devi  struck  him   with her  spike  and  Nisumbha  was  killed.  Both  Sumbha  and Nisumbha  who  came  to  wreak  vengeance  on  her  were thus  killed.  (See  under  Lankalaksmi  to  know  how  Parvati became  Lankalaksmi). 5)  Parvati  takes   the  forms   of  Elephant  and  monkey.     Siva and  Parvati  went  about  enjoying  amorous  sports  in    the forests.    Siva    turned   himself  into  a  tusker  and  Parvati became    a  she-elephant    then.    Ganapati  was  born  as  a result  of  that  sport.  Siva  became  a  monkey  and    Parvati became  his  mate  and  Hanuman    was  born   as    a    result of  that  sport.  (See  under  Ganapati  and  Hanuman). 6 )  Parvati  became  Sita.  This  happened   when  Rama  and Laksmana  along  with  Sita  were  in  the  forests.  One  day Sita  went    to    the  Godavarl  river  nearby  to  bring  water to  the  asrama  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  Sri  Rama  bathing  there.  She  was   surprised.  When she  left  the    asrama    Rama    was    sitting   there.  At   the same    time   another   thing  happened  in  the  asrama.  Sri Rama  found  Sita  coming  to  him  and  when  he    arose   to receive   her     the    figure   disappeared.  Then  Sri   Rama found  bathing  by  Sitadevi    also    disappeared.  When  an astonished  Sita  reached  the  asrama  she  found  an  equally astonished   Sri    Rama    sitting    there.    They    then    told each  other  their  experiences  and  Sri  Rama    on   medita- tion understood  that  in  the  guise  of  Rama  and  Sita  Siva and  Parvati     had   come    from   Kailasa  to  know  about the  welfare  of  the  princes  in  exile. 7)  Parvati,  Vihunda     and   Jalandhara.  See  under    those names. 8)  Other  details. (i)   Parvati  shines  in    the   court  of  Brahma.   (Sloka-41, Chapter  11,  Sabha  Parva). ( ii )  When  the  Pandavas  were  in  exile  Parvati   guarded Arjuna  always.  (Vana  Parva,  Chapter  37,  Sloka  38). (iii)    Once   Parvati    appeared   in   person   and   blessed Dharmaputra.  ( Chapter  6,  Virata  Parva) . (iv)  Once  Sri  Krsna  pleased  Parvati    and  she   granted Krsna  boons.  The  first  was  that  he  would  have   sixteen thousand   wives.  The  next   was   a   beautiful    form   for Krsna   and    the   next  was  love  of  his  relatives.  Another boon  was  that   Krsna  would  have  the  prosperity  to  be able    to   give  food   for  seven  thousand  travellers  daily. (Sloka  7,  Chapter  15,  Anugasana  Parva). (v)  It  was  because  of  a  curse  of  Parvati  that   devas   do not  get  sons  by  their  own  wives.  There  is  the   following story  behind  that. Siva  and  Parvati  went  to  the  Himalayas  after  their marriage  and  started  living  there.  Siva  and  Parvati 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  Siva  that  the  whole  universe was  trembling  by  their  sport  and  if  Siva  produced  a son  the  world  would  be  incapable  of  bearing  it  and  so he  should  withdraw  from  the  act  of  producing  a  child. Siva  agreed  and  drew  his  virile  strength  upwards. Parvati  did  not  like  that  and  she  cursed  the  devas  that they  would  never  have  sons  of  their  own  wives.  ( Cha- pter 84,  Anus'asana  Parva). (vi)  Parvati   once     taught     GangadevI    the   duties   of women.   (Sloka  33,  Chapter  146,  AnuSasana  Parva). ( vii )    Parvati   resides   in   the   mount   of  Munjavan  in Kailasa   with   ParamaSiva.     There   is  a   mount  called PARVATIYA 580 PATALA Munjavan  in  the  Himalayas.  Bhagavan  Umapati  (Siva) shines  there  on  treetops,  underneath  the  trees,  on  the mounts  and  in  caves.  (Chapter  8,  Asvamedha  Parva). (viii)  The  Mahabharata  uses  the  following  synonyms for  Parvati  :  Ambika,  Arya,  Uma,  Bhima,  Sailaputri, Sailarajasuta,  Sikambhari,  Sarvani,  Deve'I,  Devi, Durga,  Gauri,  Girisuta,  Girirajatmaja,  Kali,  Maha- bhima,  Mahadevi,  Mahakali,  Mahe'vari,  Parvataraja- kanya,  Rudrani,  Rudrapatni  and  Tribhuvane'vari. 9)  Parvati  pratifthd.  The  installation  of  the  goddess ParvatI  in  temples  is  done  with  the  following  sacred rites. An  inner  temple  should  be  constructed  and  the  idol  of Devi  should  be  installed  there.  Before  that,  on  the bed  of  the  platform  bearing  the  idol,  amulets  with  spi- ritual inscriptions  on  them  should  be  deposited  there just  as  in  the  case  of  the  installation  of  Mahe'vara. Then  Parasakti  should  be  consecrated  there  with  recit- als of  mantras  followed  by  the  deposition  of  Pancarat- nas  meditating  on  Pindika.  Then  the  idol  of  Devi should  be  fixed  on  the  platform.  After  that  Kriya- sakti  should  be  consecrated  on  the  platform  and  Jftana- sakti  on  the  idol.  Finally  Ambika  named  Siva  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  wor- shipped. ( Chapter  98,  Agni  Purana;  Sarga  36,  Bala Kanda,  Valmiki  Ramayana;  Chapters  51  and  53,  Va- mana  Purana;  7th  Skandha,  Devi  Bhagavata;  4th  Skan- dha,  Bhagavata;  Chapter  43,  Brahmanda  Purana;  Ara- nya  Kanda,  Uttara  Ramayana,  Kamba  Ramayana; Chapter  121,  Padma  Purana;  Chapter  186,  Adi  Parva; Chapter  37,  Vana  Parva,  Chapter  6,  Virata  Parva; Chapter  23,  Bhisma  Parva;  Chapter  202,  Drona  Parva; Chapter  283,  Sand  Parva;  Chapters  15,  84,  140  and 146,  Anusasana  Parva;  and  Chapter  8,  AsVamedha Parva). PARVATIYA  I.  (PARVATIYA).  A  king  who  lived during  the  period  of  Mahabharata.  He  was  born  of  the species  of  the  danava  called  Kuk si.  (Sloka  56,  Chapter 67,  Adi  Parva). PARVATIYA  II  (PARVATIYA).  Those  who  resided in  the  country  called  Parvatiya  in  ancient  Bharata  were called  Parvatlyas.  Parvatiyas  were  also  present  for  the Rajasuya  of  Dharmaputra.  When  the  Pandavas  had  to fight  against  Jayadratha  during  their  exile  in  the  fo- rests these  parvatlyas  fought  on  the  side  of  Jayadratha. Arjuna  killed  them  all.  In  the  Kuruksetra  battle  the Parvatiyas  fought  on  the  side  of  the  Kauravas.  Parvat- iya was  a  very  important  country  of  ancient  Bharata. Once  the  Parvatiyas  fought  against  Krsna  and  Krsna  con- quered them.  In  the  great  battle  the  parvatiyas  fought against  the  Pandavas  under  the  banners  of  Sakuni  and Uluka.  The  Pandavas  destroyed  them  all.  (Chapter  52, Sabha  parva;  Chapter  271,  Vana  Parva;  Chapter  30, Udyoga  Parva;  Chapter  9,  Bhlsma  Parva;  Chapter  11, Drona  Parva;  Chapter  46,  Karna  Parva  and  Chapter  1, Salya  Parva). PA  SA.  A  divine  weapon  of  Varuna.  There  is  nothing to  excel  this  in  swiftness.  (Sloka  29,  Chapter  41,  Vana Parva). PASA1VATIRTHA.A  sacred  place.This  is  located  in  the Jamadagnivedi  in  the  temple  of  Surparaka.  (Sloka  12, Chapter  38,  Vana  Parva). PASASlNl.  An  ancient  river  of  Bharata.  (Sloka  22, Chapter  9,  Bhisma  Parva). PAS  I.  One  of  the  hundred  sons  of  Dhrtarasfra.  Bhima killed  him  in  the  great  battle.  (Sloka  5,  Chapter  84, Karna  Parva). PASlVATA.  A  place  of  habitation  in  ancient  India. ( M.  B.  Bhisma  Parva,  Chapter  9,  Verse  64) . PASUBHUMI.  The  country  of  Nepal.  The  place  got the  name  of  Pasubhiimi  because  it  is  located  near  the birthplace  of  Pas  upati  (Siva).  (Chapter  30,  Sloka  9, Sabha  Parva). PASUDA.  A  female  follower  of  Subi  ahmanya.  ( Sloka 28,  Chapter  46,  Salya  Parva) . PASUPATA  I.  An  aged  brahmin.  (See  under  Virupaksa) . PASUPATA.  II.  The  missile  of  Siva.  Arjuna  during his  exile  in  the  forests  performed  penance  to  propitiate Siva  and  got  this  missile  from  him. Siva  has  a  bow  named  Pinaka.  Pasupata  is  the  arrow that  is  used  on  that  bow.  Pinaka  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  Siva.  The arrow,  bright  like  the  sun  and  equal  to  the  fire  of death,  is  the  Pasupata.  It  will  burn  all  that  it  touches. Neither  Narayanastra,  Brahmastra,  Agneyastra  nor Va.runa.stra  can  stand  against  this.  In  times  of  old  Siva burnt  the  Tripuras  (three  cities  of  the  notorious  three demons)  by  this  arrow.  Even  Brahma  and  Visnu  could be  killed  by  Pasupata.  (Chapter  14,  Anusasana  Parva). Devotees  worship  Pasupata  as  a  deity.  If  the  Pasupata 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. PASUPATA  (S).  The  bhutaganas  (Spirits  and  devils attending  on  him)  of  Siva  as  a  class  are  called  Pagu- patas.  (Chapter  67,  Vamana  Purana). PASUSAKHA.  Husband  of  Ganda,  servant-maid  of the  saptarsis.  (See  under  Saptarsis). PATACCARA.  A  place  of  habitation  in  ancient  Bha- rata. During  Puranic  times  the  people  of  this  place  mig- rated to  south  India  because  they  were  afraid  of  Jara- sandha.  (Chapter  14,  Sabha  Parva).  Sahadeva,  one  of the  Pandavas  during  his  victory  tour  of  the  south,  sub- dued the  people  of  this  place.  The  pataccaras  fought against  the  Kauravas  on  the  side  of  the  Pandavas. (Chapter  31,  Sabha  Parva).  It  was  the  pataccaras  who stood  at  the  back  of  the  Kraunca  Vyuha  constructed by  the  Pandavas.  (Chapter  50,  Bhlsma  Parva). PATAKl.  A  soldier  of  the  Kaurava  army.  Duryodhana gave  instructions  to  Sakuni  to  attack  Arjuna  taking Pa taki  along  with  him  for  help.  (Chapter  156,  Drona Parva) . PATALA.  A  monkey.  This  monkey  met  Sri  Rama  at Kiskindha  when  the  latter  was  going  to  Lanka  to meet  Vibhisana.  ( Chapter  88,  Srsti  Khanda,  Padma Purana). PATALA.  The  last  of  the  seven  regions  or  worlds  under the  earth  said  to  be  peopled  by  Nagas.  The  seven regions  one  below  the  other  are  (1 )  Atala  (2)  Vitala (3)  Sutala  (4)  Talatala  (5)  Rasatala  (6)  Mahatala  and (7)  Pa.ta.la.  In  all  these  regions  there  are  beautiful  cities and  buildings  built  by  Maya,  the  great  architect.  The daityas,  danavas  and  nagas  live  in  these  regions. Patala  is  seventy  thousand  yojanas  high  each  division being  ten  thousand  yojanas  high.  The  earth  in  these PATALA 581 PATALA regions  is  of  different  hue  like  white,  black,  red  and yellow.  It  is  filled  with  rubbles,  black  granite  and gold.  Once  Narada  on  his  return  to  Svarga  from Patala  said  that  Patala  was  more  beautiful  than  Svarga. The  ornaments  worn  by  nagas  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  nagas  living  contentedly  do not  feel  the  passage  of  time. Under  the  Patala  is  Adisesa,  a  tamasic  form  of  Maha- visnu, 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  wor- shipped by  Sridevi  and  Varunidevi.  At  the  time  of  the end  of  the  world  the  Sankarsanamurti,  Rudra,  is  born from  the  face  of  Adisesa  shining  brightly  like  poisonous fire  and  it  consumes  all  the  three  worlds.  Adisesa worshipped  by  all  gods  bears  this  earth  on  his  head like  a  crown  and  sits  in  Patala.  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  Nimittasa- stra  (predictions  by  omens)  a  division  of  Jyotisa- sastra. The  distinguishing  characteristics  of  each  of  the  seven divisions  of  Patala  are  given  below  : — 1)  Atala.     The  first  region  of  Patala.     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.    Pumlcalis     (harlots), Svairims  (adulteresses)  and    Kaminis  (lustful  maidens). These  women    have  a  charm    called  Hafcaka    to    tempt all  who  enter   Atala.     This  hataka  is    a  rasayana  which will  excite    sexual  passion    in   men  so    that  the   women can  enjoy  a  sexual  life  with  them  fora  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  often  thousand  elephants." 2)  Vitala.     This  is  the    abode  of  Hatakesvara     who     is none  other  than     Paramasiva.     This   god  accompanied by    Bhavamdevi   and   surrounded    by     pramathaganas (prominent   demigods  who   attend  on   him)  and   wor- shipped   by  devas,    presides   over   this  place   increasing the  prajas   created    by    Brahma.     The  semen    virile   of Parvatl-Paramesvaras  flows  there    as    the  river   Hatakl. The  gold    named    Hataka   is   what   is    vomited  by    the wind-blown  Agni  after    drinking  the    rasa  of  that  river. The    wives    ofdaityas     wear    ornaments   made    of  this gold. 3).  Sutala.  This  is  the  abode  of  Mahabali.  Here  lives Mahabali  meditating  on  Mahavisnu  with  more  glory and  grandeur  than  Indra.  To  please  Indra,  Maha- visnu once  went  to  Mahabali  on  earth  and  by  deceit took  all  his  possessions  and  binding  him  with Varunapasa  pushed  him  to  Sutala  through  a  hole  made on  earth.  Later  Mahavisnu  felt  he  did  a  wrong  in thus  sending  away  Mahabali  from  earth  by  deceit  and to  remedy  the  sin  committed  he  even  now  acts  as  a gatekeeper  to  Mahabali  in  Sutala.  Once  Ravana went  to  Sutala  to  attack  Mahabali  and  then  Mahavisnu keeping  watch  over  the  palace-gate  in  the  form  of Vamana  gave  Ravana  a  kick  and  sent  him  back. 4)  Taldtala.  This  is   the  place   where  Maya   lives.  This Maya  is  a  mighty  magician  among   demons.     After  the Tripuradahana  (burning  the  three    demons    to    death) Siva  blessed  Maya  and    the  latter  is   living  as   Tripura- dhipati  (chief  of  Tripura)    in   Talatala.     Maya  is    the preceptor   of  all    demon-magicians   and   many   fierce- looking  demons  worship  him  always. 5)  Mahdtala.     This  is  the  abode  of  Kadraveyas.     They got  the  name  because    they  are   all  children  of  Kadru, the  cobra.     All  these   cobras    are    fierce-looking  multi- headed  ill-tempered  ones.     The  prominent   ones  among them  are  Kuhaka,   Taksaka,  Susena   and    Kaliya.     All these  are    long  lean   serpents  possessing    big  hoods   and great   strength.     These  bad -tempered    cobras  live   with their  family  terribly  afraid  of  Garuda. 6)  Rasatala.     This   is    the   residence    of    the    notorious Nivatakavaca-Kalakeyas.     They    were   enemies    of  the devas  and  they   tormented    them  in   many   ways.     The majestic     authority    of    Mahavisnu     decreased     their virility.     They  are  now  living  in  Rasatala  frightened  by the  threats  and  beatings  with  a  magic  wand  of  Sarama, a  mantrarupini  (a  sacred  chant   incarnate)  deputed  by Indra. 7)  Patala.       This    is      the   abode    of  serpents.       The nagalokadhipatis      (chiefs    of  the   serpent   world)    like Vasuki,    Sankha,    Gulika,    Sveta,    Dhananjaya     Maha- sikha,  Dhrtarastra,    Sankhacuda,  Kambala,    Asvadhara and  Devadatta   live  here.     These  are   all  strong,    long- bodied,  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  Patala  always  illuminated.     At  the base  of  this  Patala-world  is  a  place,  separated  from   the rest,  thirty  thousand   yojanas   in  area.     It  is  here    that the  tamasic  Visnukala    resides  under  the  name  Ananta. Adisesa  or   Ananta  is  the   manifestation  of  this  Visnu- kala.    Sri  Ananta  has  got  a  name    Sankarsana  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  Adisesa.  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  Sankarsana  with  eleven  demigods  and  weapons like  tris  ula  ( 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  ser- pent 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 PATALAKETU 582 PATALlPUTRA smear  their  bodies  with  fragrant  pastes  made  from  Aloe, Sandal  and  Saffron.  They  then  stand  around  Adisesa with  their  bewitching  smiles  and  amorous  movements  of their  bodies  accompanied  by  erotic  side  glances  express- ing their  carnal  desires.  The  mighty,  virtuous,  celebrat- ed Adisesa  sits  there  surrounded  by  serpents  for  the welfare  of  the  world.  He  sits  there  worshipped  by Devas,  Siddhas,  Gandharvas,  Vidyadharas  and  Maha- rsis,  bearing  the  divine  garland  'Vaijayanli',  and wearing  fragrant  flower  garlands,  blue  apparels  and ornaments  in  ears  and  neck  and  holding  in  his  hand  the Halayudha.  Suppressing  his  anger  and  keeping  calm and  serene  he  pleases  all  around  with  his  pathetic  look. (9th  Skandha,  Devi  Bhagavata). PATALAKETU.  A  demon.  This  demon  once  carried away  Madalasa,  daughter  of  Visvavasu  to  Patala. Rtadhvajaraja  defeated  Patalaketu  and  rescued  Mada- lasa from  Patala.  (See  under  Rtadhvaja). PATALARAVAIVTA.  A  leader  among  the  demons.  Ravana, the  lord  of  Lanka,  and  Patalaravana  are  different. Patalaravana  was  the  son  of  the  sister  of  Malyavan.  Heti, son  of  Brahma,  begot  of  his  wife  Bhaya  a  son  named VidyutkeSa.  Vidyutkesa  married  Salakatanka  and  got  of her  SukeSa.  Suke' a  married  Devavati  and  got  of  her three  sons,  Malyavan,  Sumali  and  Mali.  Of  these Sumali  got  Prahasta  and  others  who  were  the  ministers of  Ravana.  Patala-Ravana  was  the  son  of  Malyavan's sister. A  set  of  demons  afraid  of  Mahavisnu,  the  destroyer  of demons,  fled  to  Patala.  Their  leader  was  Patalaravana. On  reaching  Patala  he  became  their  leader  and  emperor and  he  got  the  name  of  Patalaravana  from  then onwards. Patalaravana  performed  severe  austerities  to  propitiate Brahma  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. Patalaravana  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.  Ravana, king  of  Lanka,  had  an  alliance  with  Patalaravana. Patalaravana  had  a  cruel  and  huge  brother  named Kumbhodara  who  was  an  adept  in  magic.  This brother  always  helped  Patala-Ravana  in  all  his  activi- ties. The  Rama-Ravana  Yuddha  was   going  on  and  Ravana began  to  suffer  defeat  after   defeat  in  quick    succession. Ravana    then    sent  for    Patalaravana   and   his    brother Kumbhodara.   Patalaravana    felt  sorry    at  the   pitiable plight  of  Lanka  and    both  the  Ravanas    sat  together    to discuss   future  plans.     Though    they    had  lost  a   major portion  of  their  army,    Ravana  suggested    they  should fight  with  the  rest  of  the  army  and  kill  Rama.      Patala- ravana  was  to  kill  Rama   and    Lanka-Ravana   was    to marry  Sita.     Patalaravana    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. Patalaravana  and  Kumbhodara  on  leaving  Lanka  made themselves    invisible  and  travelled    above  the    camp   of Sri  Rama  to  investigate  the  strength  and  manoeuvres  of the  Rama-army.     It  was  night  and  the  whole  place  was lit   by  moonlight.     The  monkey  soldiers  were  taking  rest in  different  places.     Vibhisana  and  Sugrlva  were  talking in  secret  about  grave  matters.  Sri  Rama  was  lying resting  his  head  on  the  lap  of  Laksmana  and  Laksmana was  mildly  massaging  the  divine  body  of  his  brother. Hanuman  was  sitting  on  a  big  dais  created  by  his  tail and  keeping  watch  over  the  whole  camp. Patalaravana  knew  from  what  he  saw  that  any  attempt to  carry  away  Rama  from  the  surface  of  the  ground  was impossible  and  so  he  returned  to  Patala.  From  there they  made  a  tunnel  up  to  the  base  of  the  seat  of  Hanu- man and  from  there  to  where  Rama  lay.  Then they  carried  Rama  and  Laksmana  to  Patala  before  any- body could  find  it  out  by  making  them  smell  a  sammoh- anadivyausadha  (divine  medicine  causing  unconscious ness).  They  brought  them  to  a  temple  of  Mahakali with  the  intention  of  offering  them  in  a  sacrifice to  the  deity  the  next  day  morning.  They  made all  preparations  for  the  same.  Hanuman  used  to  inspect the  camp  often  and  yet  when  after  midnight  he  looked at  the  place  where  Rama  and  Laksmana  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  Rama  and  Laksmana were  sleeping.  All  the  leaders  including  Sugrlva  and Vibhisana  assembled  there  and  then  Vibhisana  told them  what  had  happened.  He  then  took  Sugriva, Hanuman,  Jambavan  and  Angada  and  a  big  army  to Patfda  and  went  straight  to  the  Mahakali  temple. There  Patalaravana  had  already  started  the  ceremonies for  the  sacrifice. Vibhisana  then  asked  Hanuman  to  go  and  get  the beetle-shaped  diamond  of  Patalaravana  from  a  secret place  in  his  bed  chamber.  Hanuman  took  it  and  kept it  in  his  mouth  and  attacked  Patalaravana  who  came running  to  slay  him.  Patala-Ravana  faced  Hanuman in  a  very  indifferent  manner  and  a  fight  ensued.  After sometime  Hanuman  lost  patience  and  cracked  the diamond  within  his  mouth  and  the  moment  it  cracked Patala-Ravana  fell  down  dead.  ( Yuddha  Kanda,  Kamba Ramayana). PATALA  VATl.  A  holy  river  of  Uttara  Bharata.  (Sloka 11,  Chapter  9,  Bhlsma  Parva) PATALlPUTRA.  An  ancient  city  of  Puranic  fame  in Uttara  Bharata.  The  former  name  of  this  city  was Pataliputraka.  There  is  a  story  behind  the  city  getting this  name  : — There  was  once  a  sacred  pond  named  Kanakhala  on the  banks  of  river  Ganga.  A  brahmin  from  Daksina- bharata  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  Rajagrha and  studied  there.  The  three  were  very  poor  and  they went  from  there  to  perform  penance  to  propitiate Subrahmanya  (Kumarasvami).  On  their  way  they entered  the  house  of  a  brahmin  named  Bhojika  living 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 Yajnadatta.  In  due  course  she  delivered  a  son  and  all PATALlPUTRA 583 PATHIKRTA the  three  women  looked  after  the  child  as  their  common son. Siva  and  Parvatl  were  travelling  by  air  once  and  seeing this  child  Siva  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  Patali  and  she  would  again  be  the  wife  of  this  boy in  this  life." That  night  Paramasiva  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  Mayasura  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 Patali.  When  the  old  lady  described  to  him  the  beauty and  good  qualities  of  Patali,  Putraka  wanted  to  marry her.  So  at  night  when  everybody  in  the  palace  was asleep  Puiraka  put  on  his  sandals  and  entered  the  room of  Patali  through  the  windows.  Patali  woke  up;  she liked  Putraka  and  they  were  married  according  to Gandharva  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  Ganga.  Then  at  the request  of  Patali  Putraka  made  a  city  there  with  the help  of  the  stick  and  they  named  it  Patallputraka. ( Kathaplthalambaka,  Kathasaritsagara ) . PATAIvIGA.  A  mountain.  There  are  twenty  small mountains  around  Mahameru  and  Patariga  is  one  of them. PATANJALI.  A  celebrated  commentator  in  Sanskrit. Patanjali  is  one  of  the  best  commentators  of  Panini's Vyakarnasutras.  Pandits  are  of  opinion  that  he  got  his name  Patanjali  to  mean  that  people  should  worship (anjali)  at  his  foot  (pada).  He  was  such  an  adorable person.  Pandits  believe  that  Patanjali  is  the  author  of Yogasutra  and  Carakasamhita.  A  few  believe  that Patanjali  was  the  incarnation  of  Adisesa.  But  modern scholars  are  of  opinion  that  Patanjali,  the  commentator and  Patanjali  the  author  of  Yogasutras  are  two  different persons. In  his  book  on  Patanjalicarita,  Ramabhadradlksita writes  about  the  birth  of  Patanjali: — "Once Gonika,  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  Siva  to  bless  him with  enough  knowledge  and  wisdom  to  write  a  com- mentary on  Katyayana's  Vyakaranavarttika  (explana- tory rules  on  Panini's sutras).  Siva  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  provi- ded 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  dis- ciples 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  Bhutakarmavacyakrdanta  (past  participle  of  a verb)  of  the  root  'Pac'  was  'Pakva'  he  would  be released  from  the  curse.  Candragupta  who  came from  UjjayinI  gave  the  correct  answer  and  he  was taught  the  Mahabhasya.  Bhartrhari  was  the  son  born to  Candragupta  of  a  Sudra  woman. Patanjali,  according  to  Professor  Goldstucker,  was  a courtier  of  King  Pusyamitra  and  was  alive  when Menander  attacked  Saketa.  This  would  mean  that Patanjali  lived  before  B.C.  150. PAT  ANA  ( 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  Bhimasena.  (Chapter  48,  Kama  Parva). PATAVA.SAKA.  A  serpent  belonging  to  the  race  of Dhrtarastra.  This  serpent  was  burnt  to  death  at  the sarpasatra  of  Janamejaya.  (Chapter  57,  Adi  Parva) . PATH  ARYAN.  A  rajarsi  well -praised  in  Rgveda. (Sukta  112,  Mandala  1,  Rgveda). PATHYA.  A  great  preceptor  in  the  tradition  of  ancient Gurus.  (See  under  Guruparampara) . PATHIKRTA.  An  agni.  If  a  Yaga  comes  to  a  stop during  its  course  this  Agni  is  to  be  worshipped, (Chapter  221,  Vana  Parva) . PATINETTARAKKAVI  ( S) 584 PATTU(TEN) PATINETTARAKKAVI  ( S ) .  (Eighteen  and  a  half  wise men) . Manavikrama,  the  zamorin  who  ruled  the  old  state  of Kozhikkotu  in  the  beginning  of  the  seventh  century (Malayalam  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 Patinettarakkavis  meaning  eighteen  and  a  half  kavis. The  kavis  of  the  zamorin  were  the  nine  Patteris  of Payyur,  the  five  Nambutiris  of  Tiruvegappura, Mullappilly  Nambutiri,  Uddandasastri,  KakkasSeri Bhattatiri,  Cennas  Nambutirippadu  and  Punam Nambutiri.  Of  these  eighteen  were  scholars  in  Sanskrit and  the  nineteenth,  Punam  Nambutiri  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.  So  'arakkavi'  would  mean  a  Kavi attached  to  a  King.  Then  the  question  comes,  which of  the  nineteen  was  not  included  in  the  original  com- pany to  reduce  the  number  to  eighteen.  We  can  leave the  matter  for  further  research. Payyur  Accan  Bhattatirippadu,  the  top-most  of  Kerala pandits,  was  the  president  of  the  council  of  Patinettarak- kavis. The  illam  (house)  of  this  Bhattatirippadu belonged  to  the  Kunnamkulam  taluk  near  Guruvayur of  Cochin  state.  He  was  known  as  Maharsi  also Uddandas'astrikal  in  his  Mallikamaruta  states  that  one of  the  Patteris  was  Payyur  Mahabhattatirippadu  named Parames'vara.  Uddandasastri  belonged  to  Kanclpura. KakkasSeri  Bhattatiri  was  born  to  defeat  the  invincible UddandaSastri.  Cennas  Nambutiri  was  the  author  of Tantrasamuccaya.  Many  poets  and  pandits  were  born in  the  family  of  these  Kavis  after  their  death. PATIVRATAMAHATMYAPARVA.  A  subsidiary  Parva of  Vana  Parva  of  Mahabharata.  This  comprises  six chapters  commencing  from  Chapter  293  of  Vana  Parva. PATRESVARA.  A  sacred  place.  This  is  situated  on  the northern  shore  of  river  Narmada.  If  one  bathes  in  the tirtha  (pond)  there,  one  will  be  able  to  enjoy  the company  of  celestial  maidens  for  five  thousand  years. (Chapter  17,  Padma  Purana) PATTATTANA.  This  was  a  custom  which  was  in  force in  the  ancient  temples  of  Kerala  from  the  9th  century A.D.  Patta  means  a  'Sanskrit  pandit'  'Pattas'  is  used as  its  plural.  To  give  instructions  in  gastras  and  upani- sads  to  the  three  upper  classes  and  to  read  in  public at  fixed  times  the  Puranas,  to  make  people  more  and more  religious  minded,  it  was  the  custom  to  appoint Pattas  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  Pattattana.  From the  9th  century  A.D.  references  are  found  about Pattattana  in  official  records.  In  all  important  temples a  mavaratapatta  used  to  be  appointed.  His  duty  was  to read  and  explain  Mahabharata  to  people. Uralars  who  conducted  the  day  to  day  administration of  the  temples  and  the  Koiladhikari  who  represented the  supreme  authority,  and  the  King,  jointly  granted the  Pattattana  to  deserving  people.  Pandits  used  to come  to  temples  and  engage  themselves  in  religions polemics  to  make  themselves  worthy  of  the  grant  of Pattattana.  The  Pattas  were  entitled  to  some  profits from  the  temples.  Records  of  the  3rd  century  Malayalam Era  regarding  the  routine  expenditure  in  the  Tiruvalla temple  mention  about  'five  nazhis  of  rice  to  be  given  to each  of  the  Pattas  within  the  temple'.  Pattas  also  were given  many  lands  free  of  tax  as  were  given  to  Uralars. In  the  Manalikkara  order  of  1236  A.D.  and  the Padmanabhapura  order  of  1237  A.D.  mention  is  made about  these  grants.  Pattasthana  and  Uraymasthana became  hereditary  after  some  time  and  began  to decline  in  importance. Even  the  meaning  of  the  word  Pattattana  underwent  a change.  In  Cochin  it  meant  the  ceremony  of  giving feasts  followed  by  money-bags  to  invited  brahmins  by the  Kings  to  obtain  punya  for  the  dead  members  of  the royal  family.  The  zamorins  of  Calicut  meant  by Pattattana  the  act  of  giving  fifty-one  bags  each  con- taining fiftyone  rupees  to  the  successful  candidates  in sastrartha  contests  held  at  the  Tali  temple  during  the period  between  Revati  and  Tiruvatira  (Ardra)  in  the month  of  Tulam.  There  is  a  difference  of  opinion regarding  the  number  of  money-bags  and  the  amount in  each.  Ullur  S.  Parames'vara  Iyer  in  his  Vijnana- dipika  (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  Prabhakara Mimarhsa  and  Bhattamimamsa,  nine  for  Vyakarana,  and thirteen  for  Vedanta.  According  to  certain  records  48 bags  were  given  in  the  year  1679  A.D.  Contests  in Prabhakara  Mimarhsa  were  held  on  the  southern temple-tower  gate  of  the  Tali  temple  and  in  Vyakarana on  the  southern  platform  of  the  northern  temple  tower gate  of  the  same  temple.  The  custom  of  giving  hund- red and  one  rupees  each  to  one  hundred  and  eight scholars  in  Sri  Padmanabhasvami  temple  ofTrivandrum is  also  called  Pattattana. PATTI.     A  division  of  the  army.  (See  under  AksauhinI) . PATTORNA.  A  Ksatriya  King.  He  brought  gifts  'for the  Rajasuya  of  Yudhisthira.  (Sloka  18,  Chapter  52, Sabha  Parva). PATTU  (TEN). .4)    The  ten  books  on   rhetorics.     (Alaiikaragranthas) . (1)  The    Sahityadarpana     of    Visvanatha     (2)     The Kavyadarsa  of  DandT  (3)  Kavyaprakasa    of  Mammata (4)  Dasarupaka   of  Dhananjaya    (5)     Kavyalankara- sutravrtti  of  Vamana    (6)    Sarasvatlkanthabharana    of Bhojadeva     (7)    Alankarasarvasva     of      Bhamaha    (8) Alankarakaustubha  of  Kavikarnapuraka    (9)  Kuvalaya- nanda  of  Appaya  Diksita    (10)     Candraloka    of  Jaya- deva. B.  Ten  Indriyas.  (organs  of  sense).  There  are  ten  organs of  sense  comprising  five  Jfianendriyas  and  five  Karmen- driyas. C.  Ten  Commandments.     The   commandments  of  Christ are  ten  in  number.  ( 1  )There  is  no  other  God  but  Yeho- va.  (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  adul- tery. (8)  Do  not   steal.  (9)    Do  not  give  false  evidence. ( 10)  Do  not  desire  for  others'  possessions. D.  The   ten    Kamavasthas.     (1)     Abhilasa    (desire).  (2) Cintana    (Reflection).  (3)     Smrti  (remembrance).    (4) Gunakathana     (  Talking    about    the    good  qualities). PATTU  (TEN) 585 (5)  Udyoga  (effort)    (6)   Pralapa  (gabble)    (7)  Unmada madness]     (8)  Vyadhi  (disease)  (9)  Jadata  ( slothfulness) (10)  Marana  (death). E.  The  ten  gunas.     The  good  qualities  are  ten  in  number. (1)  Satya  (truth)  (2)  Vinaya    (modesty)    (3)    Devata- radhana  (worship  of  God)  (4)  Adhyayana    (study)     (5) Kulasuddhi  (purity  of  family)  (6)  Susila  (good  conduct) (7)     Sakti    ( strength ),( 8 )  Dhana    (wealth)   (9)  Surata (valour)   (10)    Yuktiyukta  Sambhasana  (intelligent   and rational  talk). F.  ftfi  gotras.  There  are  ten  Rsi  Gotras  (families  of  sages): (1)    Bharadvaja    gotra    (2)    Kausika    gotra  (3)    Vatsya gotra  (4)  Kaundinya  gotra  (5)  Kasyapa  gotra    (6)  Va- sistha  gotra  (7)  Jiimadagnya  gotra  (8)  Vir'vamitra  gotra (9)  Gautama  gotra  (10)  Atreya    gotra.    (All    these  ten gotras  were  brought  down  to  Daksinabharata  by  ParaSu- rama). G.  Camatkaras.     There    are     ten    kinds    of    Camatkara (poetical  charm)  according  to  the  poet  Ksemendra.  (1) Avicarita  ramanlya  (2)  Vica.ryamanaraman.Iya    (3)    Sa- mastasuktavyapi    (4)    Suktaikadesavyapi  (5)  Sabdagata (6)  Arthagata    (7)    Ubhayagata    (8)  Alaiikaragata  (9) Vrttigata  (10)  Rasagata. H.  Cittavasthas.  There  are  ten  states  of  mind.  (1) Kama  (lust)  (2)  Sankalpa  (imagination)  (3)  Vicikitsa (doubt ;  (4)  Sraddha  (attention)  (5)  Asraddha  (negli- gence) (6)  Dhrti  (resolution)  (7)  Adhrti  (wavering)  (8) Lajja  (shame)  "(9)  Dhi  (devotion)  (10)  Bhiti  (fear). I.  Nadas.     There   are   ten  nadas  (sounds)  according   to Harhsopanisad.  (1)  Ciniti  (2)  Cincim  (3)     Kanthanada (4)    Sankhanada    (5)     Tantrlnada     (6)    Talanada    (7) Venunada    (8)      Mrdanganada     (9)      Bherinada     (10) Meghanada. J.  Sins  (papas).  There  are  ten  papas  (sins).  (1)  Mur- der (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.  Dafapuspas.     There  are  ten  holy  flowers. ( 1 )  Puvankuruntal  (2)  Muyalcceviyan  (Sutafreni — An- thericum  Tuberosum )   (3)  Karuka  ( Ananta — Bent  grass ) (4)  Nilappana    (Talamulika — Curculigo     Orchioides) (5)  Kayyanya     (Bhrngaraja — Trailing    Eclipta)      (6) Visnukranti      (Krsnakranti — Clikoria     Ternatea)      (7) Cherupula  (Illecobrum  lanatum)   (8)    Tirutali    (Srihas- tini — Asparagus   Racemosus)     (9)    Ulinja  (The  smooth- leaved     heart-pea      "Cardiopermum       Halicacabum") (10)  Mukkutti    (Gandakali — Sensitive  plant). L.  Prajdpatis.  The  prajapatis  are  ten  in  number  :  (1) Marici  (2)  Angiras  (3)  Atri  (4)  Pulaha  (5)  Pulastya (6)  Kratu    (7)    Vasistha    (8)    Daksa    (9)    Bhrgu(lO) Narada. M.  Prdnas.  There  are  ten  Pranas  (life-winds).  (I) Prana  (2)  Apana  (3)  Vyana  (4)  Samana  (5)  Udana (6)Naga  (7)  Kurma  (8)  Krkara  (9)  Devadatta  (10) Dhanafijaya. N.  Strength.  There  are  ten  items  of  strength.  I.  (1) Jftana  (knowledge)  (2)  Prajfta  (wisdom)  (3)  Virya (heroism)  (4)  Ksama  (patience)  (5)  Sila  (uprightness) (6)  Dana  (charity)  (7)  Bala  (might)  (8)  Upaya (resourcefulness)  (9)  Dhyana  (intuition)  (10)  Pranidhi (power  of  observation). II.  (1)    Buddhi    (intelligence)      (2)    Ksama    (patience) (3)  Virya  (heroism)  (4)  Dhyana  (divine  intuition)  (5) PATTU  (TEN) Jnana  (knowledge)  (6)  Krpa  (grace)  (7)  Sila  ( upright- ness) (8)  Bala  (9)  Dana  (10)  Upeksa  (inattention). III.  Then  there  are  the  following  ten  balas  :  (1)  Mula- bala  (strength  inherent)  (2)  Bandhubala  (Strength  of  rela- tives) (3)  Rajasainyabala  ( strength  of  the  royal  army) (4)  Svakiya  Senabala  (strength  of  own  army)  (5) Bahya  senabala  (strength  of  reinforcement  from  outside) (6)  Kattalabala  (strength  of  foresters)  (7)  Gajabala (strength  of  the  elephants)  (8)  Turagabala  (strength of  horses)  (9)  Bandhusainyabala  (strength  of  the army  of  relatives)  (10)  Padatibala  (strength  of  foot- soldiers)  . 0.  DaSamula.     There  are  ten  important  medicinal  roots: (1)   Kumbil  (Cayaphal).  (2)  Kuvala    (Sriphala— Aegle Marmelos)    (3)    Munja    (Sriparna — Permna    Spinosa) (4)    Patiri    (Krsnavrnda   Trumpet    Flower    Tree)     (5) Palakappayyani    (Sonaka— Bignonia   Indica)    (6)  Orila (Padmacarini — Hibiscus  Mutabilies)   (7)  Muvila  (KalaSi — Hedysarum  Lagopodioides )    (8)  Karuttacunta  (Praco- dani — small  egg-plant)  (9)  Veluttacunta    (white   praco- dani)  (10)  Nerlnjil  (Gokantaka — Barleria  longifolia). P.  Limbs  of  the  king  (Angas).     The  ten  aiigas  of  a  king are  (1)  Nadu  (country)  (2)  Mala  (mountain)  (3)  Nadi (river)    (4)    Oru    (village)    (5)    Kottara    (palace)   (6) Kutira    (horse)    (7)    Ana  (elephant)  (8)  MuraSu  (War drum)  (9)Koti   (flag)  (10)  Cenkol  (sceptre). Q,.  Rupakas.      (dramatic   compositions) .   There   are  ten classes  of  rupakas  : 1.  Nataka.  (drama).     The   chief   sentiment  in   a  drama should    be    one    of    the    three    following    rasas  :     ( 1 ) Virarasa     (sentiment     of      heroism)     (2)     Srngararasa (sentiment  of  love)  (3)  Karunarasa  (pathos).  There should  be  five  to  ten  acts.  The  singer  should  be  a  famous It  must  have  Pancasandhis  (five  junctures). one. Sakuntala  and  Uttararamacarita  are  perfect  Natakas. 2)  Prakarana.  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  Snigara  (love).  Malatl- madhava,  Mrcchakatika  are  examples  of  Prakaranas. 3)  Bhana.  There  is  only  one  character  and    one   Act    in this  species.  The    plot    is    fictitious   and    the  hero  is  an expert  humorous  libertine.    Lilamadhura  and    Mahisa- mangala  Bhana  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)  Dima.  This  has  got  four  Acts.  The  plot  will  be  fam- ous and  the  chief  sentiment  will  be  one   of  wrath   and fierceness.  There  will  be  no  Viskambha  (interlude  bet- ween Acts  to  give  connection  to  the  story  between  Acts) or   Pravesaka    (introducer    explaining   portions  of  the plot  which  may  not  be  put  on  stage  but  an  understand- ing  of  which   is  necessary  to  follow  the  story) .    There must  be  sixteen  haughty  and  excited    characters    like   a Deva,  Gandharva,  Yaksa  and  Raksasa.   Tripuradahana is  an  example. 6)  Vyayoga.  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   predomin- ant. The  hero  should  be    a   famous    divine  sage.  Saug- andhikaharana  is  an  example. 7 )  Samavakdra.  The  plot  should  be    based  on  a  story  of the  devas  and  asuras.  There  will  be  three  Acts.  There PATUSA 586 PAURUSEYA 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.  Sumudra- mathana  is  an  example. 8)  Vithi.  This  will  have  one  Act  and  one  actor.  Any  of the  sentiments  can  be  portrayed.  The  story  must  be  com- pleted by  Akasabhasita  (speech  to  which  reply  is    given on   the   stage  as  if  spoken  from  the  sky)  Candrika  is  an example. 9)  Atika.  This  has  only  one  Act.  The  heroes   should  be people  of  the  prakrta  type.  Pathos  is  the  chief  sentiment. This  should  contain  the  pathetic  wail  of  many    women. This  is  called  Utsrstikanka  also.  Sarmistha-Yayati  is  an example. 10.  lhamrga.  This  will  contain  four  Acts.  The  heroes  of the  play  should  be  valiant.  There  must  be  ten  Pataka- Nayakas  (producers  of  different  kinds  of  episodical  incid- ents 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.  Avatdras.The   incarnations    of  Visnu     are    ten.  See under  Avatara. T.  Upacaras.  There  are  ten  articles  of  worship  :  (1) Arghya  ( oblation  of  valuables )  ( 2 )  Padya  ( water  for washing  feet)  (3)  Acamana  (water  for  cleansing  mouth) (4)  Madhuparka  (a  mixture  of  honey  with  four  other sweet  articles)  (5)  Punaracamana  (water  for  cleansing mouth  again)  (6)  Gandha  (Sandal  paste)  (7)  Puspa (flowers)  (8)  Dhupa  (frankincense)  (9)  Dlpa  (light) (10)  Nivedya  (articles  of  food  offerings). C7.  Upanifads.  There  are  many  Upanisads  of  which only  108  ones  are  in  print;  of  these  the  most  important are  ten  in  number  and  they  are  the  following  :  ( 1 ) Isavasya  (2)  Kena  (3)  Katha  (4)  PraSna  (5)  Munda (6)  Mandukya  (7)  Chandogya  (8)  Taittiriya  (9)  Aita- reya  (10)  Brhadaranyaka. PATUSA.  A  demon.  During  the  Rama-Ravana  battle  this demon  fought  against  Panasa  a  monkey  warrior  on  the side  of  Rama.  (Chapter  285,  Vana  Parva). PAUDANYA.  An  ancient  city  of  Bharata.  The  founder of  this  city  was  Asm  a  ka  son  of  King  Saudasa.  Pandits believe  that  the  present  city  of  Paithan  on  the  northern banks  of  river  Godavarl  was  the  old  Paudanya. PAULASTYA.  The  demons  born  in  the  race  of  Pulastya are  called  Paulastyas.  They  were  born  like  the  brothers of  Duryodhana.  Ravana  born  in  the  family  of  Pulastya is  also  called  Paulastya.  ( Chapter  67,  Adi  Parva) . PAULOMA.  A  tlrtha  (holy  place) .  Another  name  of Pancatlrtha.  (See  under  Pancatlrtha ) . PAULOMAS.  The  sons  of  the  demon  named  Puloma. PAULOMAPARVA.  A  subsidiary  Parva  of  the  Adi  Parva of  Mahabharata.  (See  under  Bharata) . PAULOMl.  Sacidevi,  wife  of  Indra.   (See   under  Sac!) . PAUNARBHAVA.  See  under  Bandhudayada. PAUI^DRA  I.  One  of  the  barbarous  tribes  of  men  who had  originated  from  the  tail  of  Nandinl.  (Sloka  37, Chapter  174,  Adi  Parva). PAUI^DRA  II.  A  resident  of  the  state  of  Paundra.  This state  was  in  existence  during  the  Mahabharata  period. The  king  of  the  state  was  also  called  Paundra.  Paundra was  present  for  the  marriage  of  Pancall.  (Chapter  186, Adi  Parva) .  Paundras  were  also  present  for  the  Raja- suya  conducted  by  Dharmaputra.  During  the  big  battle the  Paundras  fought  against  the  Kauravas  constructing a  Krauncavyuha  (a  battle  array  in  the  shape  of  a stork).  (Chapter  50,  Bhisma  Parva).  Krsna  and  Kama on  two  different  occasions  conquered  this  country. (Santi  Parva,  M.  B.)  The  Paundras  were  Ksatriyas once.  But  the  brahmins  cursed  them  and  changed  them into  Sudras.  (Chapter  85,  AnuSasana  Parva). PAUNDRA  III.  The  conch  of  Bhlmasena.  He  blew  his conch  at  the  beginning  of  the  Mahabharata  battle  and also  at  the  time  when  Duryodhana  fell  down  dead. (Chapter  61,  Salya  Parva). PAUNDRAKA  I.  A  son  of  Nikumbha.  When  during  the Rama-Ravana  battle  Nikumbha  died,  his  son  Paund- raka  took  up  the  fight  against  Rama  and  was  killed. ( Ananda  Ramayana) . PAU.ypRAKA  II.  (Paundrakavasudeva) .  A  king  of  an- cient Karusa.  Once  he  sent  a  messenger  to  Dvaraka  and told  Krsna  thus  :  "Oh  Krsna,  I  am  the  real  Vasudeva. Therefore  put  down  all  your  royal  emblems  and  robes and  come  and  worship  at  my  feet."  As  soon  as  Krsna heard  it  he  got  angry  and  moved  to  Karusa  with  a large  army  and  killed  Paundrakavasudeva.  lOthSkan- dha,  Bhagavata) . PAUtfDRAKA  III.  The  name  of  the  buffalo  which  is  the vehicle  of  Yama  (Chapter  9,  Vamana  Purana') . PAUIVDRAMATSYAKA.  A  Ksatriya  king.  He  was  the son  born  to  the  demon  Vlra  of  a  woman  named  Dana- yus.  (Sloka  43,  Chapter  67,  Adi  Parva). PAURAVA  I.  An  ancient  Rajarsi.  He  became  Parvataraja when  he  grew  up  after  being  born  of  the  species  of  the daitya,  Sarabha.  Once  Arjuna  defeated  this  king.  The Pandavas  invited  him  for  the  Mahabharata  battle.  But he  did  not  accept  it  but  joined  sides  with  the  Kauravas against  the  Pandavas.  Paurava  was  considered  a  promi- nent commander  in  the  Kaurava  army.  In  the  Kuru- ksetra  battle  he  at  first  fought  against  Dhrstaketu  and then  was  wounded  when  he  fought  against  Abhimanyu. It  was  Arjuna  who  killed  him  in  the  end.  (Chapter  67, Adi  Parva;  Chapter  27,  Sabha  Parva;  Chapters  4,  128, Udyoga  Parva;  Chapter  116,  Bhisma  Parva;  Chapter 14,  Drona  Parva;  Chapter  5,  Kama  Parva) . PAURAVA  II.  Those  born  in  the  Puru  line  of  kings  are as  a  class  called  Pauravas.  Both  Kauravas  and  Panda- vas have  been  mentioned  as  Pauravas  in  the  Puranas. (Chapter  172,  Adi  Parva). PAURAVA  III.  An  ancient  king  of  the  kingdom  of  Anga. This  Paurava  was  also  one  among  the  kings  who  gave money  to  king  Srnjaya  when  he  conducted  an  AsVa- medha  (Chapter  57,  Drona  Parva). PAURAVA  IV.  One  of  the  Brahmavadi  sons  of  Visva- mitra.  (Sloka  55,  Chapter  4,  Anusasana  Parva). PAURAVAKA.  A  Ksatriya  tribe.  These  people  fought against  the  Kauravas  joining  the  Krauncavyuha  con- structed by  Dharmaputra  in  the  great  battle.  (Chapter 50,  Bhisma  Parva). PAURAVI  I.  Wife  of  Vasudeva,  father  of  Sri  Krsna.  He had  many  other  wives.  (9th  Skandha,  Bhagavata). PAURAVI  II.  WifeofYudhisthira.  Yudhisthira  begot  a son  named  Devaka  of  Pauravi.  (9th  Skandha,  Bhaga- vata) . PAURUSEYA.  A  demon  who  travels  along  with  the  sun in  the  month  of  Jyestha .  (June) ,  ( 1 1  th  Skandha,  Bhaga- vata) . PAURIKA 587 PAYYANNUR  PATTU PAURIKA.  A  king  of  the  ancient  country  Purikanagari. He  was  such  a  sinner  that  he  was  reborn  as  a  jackal in  his  next  birth.  (Chapter  111,  Sand  Parva) . PAUR^AMASA.  SonofMarlci.  His  mother  was  called Sambhuti.  Paurnamasa  had  two  sons  named  Virajas and  Parvata.  (Chapter  10,  Ariisa  1,  Visnu  Purana). PAUSAJ1T.  One  of  the  sages  belonging  to  the  tradition of  the  disciples  of  Vyasa.  (See  under  Guruparampara) . PAUSAMASA.  The  month  of  Pausa  (January) .  During this  month,  on  the  full  moon  day  the  constellation Pusya  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,  Anusasana  Parva). PAUSPINJI.  A  sage  belonging  to  the  tradition  of disciples  of  Vyasa.  (See  under  Guruparampara) PAUSTI.  Wife  of  king  Puru.  Puru  begot  of  Pausti  three sons  named  Pravira,  Isvara,  and  Raudrasva.  Pausti  is called  Kausalya  also.  (Sloka  11,  Chapter  9,  Adi Parva ) . PAUSYA  I.  A  Ksatriya  king.  The  queen  of  this  king gave  her  earrings  as  a  gift  to  a  sage  called  Uttanka. (See  under  Uttanka) . PAUSYA  II.  Son  of  Pusa,  king  of  Karavira.  Pausya  had three  wives  and  yet  was  not  fortunate  enough  to  get  a son.  At  last  by  the  grace  of  Siva,  he  got  a  son  named Candrasekhara.  The  palace  of  Candrasekhara  was  in Karaviranagarl  situated  near  Brahma varta  on  the banks  of  the  river  Drsadvatl.  ( Kalika  Purana,  Chapter 49). PAUSYAPARVA.  A  subsidiary  Parva  of  Adi  Parva. Chapter  three  is  included  in  this. PAUSYANJI.  A  preceptor  of  the  tradition  of  disciples  of Vyasa.  ( See  under  Vyasa) . PAVAKA.  A  son  of  Agni.  Agni  got  of  his  wife  Svaha three  sons,  Pavaka,  Pavamana  and  Suci.  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.  Pavaka  had another  name  also — Mahan  (Chapter  219,  Vana  Parva) . PAVAMANA  I.  An  Agni  (fire).  The  eldest  son  of Brahma,  Agni,  got  of  his  wife  Svaha  three  sons,  Pavaka, Pavamana  and  Suci.  These  three  got  fortyfive  children and  they  are  called  Agnis.  Thus,  father,  three  sons  and their  fortyfive  sons  constitute  the 49  Agnis.  (Chapter  10, Am? a  1 ,  Visnu  Purana). PAVAMANA  II.  A  mountain.  This  mountain  is situated  near  Meru.  (8th  Skandha,  Devi  Bhagavata). PAVAMANA  III.  One  of  the  three  sons  of  Vijitasva. He  was  in  his  previous  birth  an  Agni  but  was  cursed by  Vasistha  to  be  born  on  earth  as  a  man.  (4th Skandha,  Bhagavata). PA  VANA  I.  A  Visvadeva  (one  of  the  ten  sons  of Vtfva).( Sloka  30,  Chapter  91,  Anus asana  Parva) . PAVANA  II.  A  son  born  to  Krsna  of  Mitravinda. (10th  Skandha,  Bhagavata). PAVANA  III.  A  sacred  place  situated  on  the  border  of Kuruksetra.  If  one  worships  the  Devas  and  Manes  at this  place  one  would  get  the  benefit  of  conducting  an Asvamedha.  (Chapter  83,  Vana  Parva). PAVANAHRADA.  A  marudgana  tirtha  (a  sacred  pond) situated  on  the  border  of  Kuruksetra.  If  one  bathes in  this  one  would  attain  Visnuloka. PAVITRAROPAVA.  A  PQjavidhi  (a  mode  of worship).  If  you  perform  a  Pavitraropana  worship  you will  get  the  benefit  of  worshipping  Visnu  for  a  year. This  worship  is  to  be  conducted  in  the  months  of Asadha  (July),  Sravana  •  (August)  Prausthapada (September),  As vina  (October)  and  Karttika  (Novem- ber) A  sacred  Pavitra  (sacred  thread  or  ring  of  Kusa 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  Gayatri  mantra  or  even  half of  that  number  is  enough.  Reciting  108  times  or  more is  considered  tobeUttama  (best) ;  half  of  it  is  considered Madhyama  (tolerable)  and  less  than  it  is  considered adhama  (worst).  The  Pavitra  should  then  be  tied to  mandalas  and  the  mantra  to  be  recited  at  the  time of  tying  it,  is  this  : Orh  Narayanaya  vidmahe  Vasudevaya  Dhimahi tanno  Visnuh  pracodayat. (Chapter  34,  Agni  Purana). PAVITRAVANI.  A  sage  who  shone  in  the  courts  of both  Indra  and  Yudhisthira.  (Sloka  15,  Chapter  4, Sabha  Parva) . PAYASYA.  Son  of  the  sage  Angiras.  He  had  eight  sons named  Varunas.  They  were  : — Brhaspati,  Utathya. Payasya,  Santi,  Ghora,  Virupa,  Sarhvartta  and Sudhanva.  (Sloka  130,  Chapter  85,  Anusasana  Parva). PAYODA.  A  female  attendant  of  Subrahmanya.  (Sloka 28,  Chapter  46,  Salya  Parva) . PAYOSNl.  A  holy  river.  This  river  starts  from  the Vindhya  mountains  and  flows  to  the  west.  Nala  and DamayantI  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  godanas (gifts  of  cows).  There  is  a  sacred  place  on  the  shores  of this  river  called  Varahatirtha.  King  Nrga  performed  a Yaga  at  this  place  at  which  Indra  came  and  had Somapana  and  the  brahmins  received  daksina  (fees) and  got  drunk.  (Chapters  88  and  121,  Vana  Parva). Even  the  mere  contact  of  water-drops  of  Payosnl  river would  absolve  one  of  all  sins.  The  musical  instrument Srnga  of  Siva  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  Amurtarayas  conducted seven  asvamedhas  at  this  placo  and  pleased  Indra. (Chapter  21,  Anusasana  Parva) . PAYYANNUR  PATTU.  This  is  a  work  in  Malayalam written  during  a  very  ancient  period  of  Malayalam literature.  A  complete  edition  of  the  same  has  not yet  been  received.  The  plot  as  could  be  gathered from  records  available  is  the  following  : Nilake' I,  a  woman  born  in  a  very  noble  family  in TriSsivaperur  did  not  have  any  sons  though  she  accept- ed many  husbands  for  the  sake  of  progeny.  At  last she  decided  to  perform  penance.  She  left  her  place alone  on  a  pilgrimage  and  reached  Kaccil,  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  NilakesI  and accepted  her  as  his  wife.  She  got  a  son  of  him  named Nambu'ari  Aran.  Pleased  at  the  birth  of  a  son  the parents  gave  a  grand  feast  at  the  big  Payyannur  plains. At  that  time  the  brothers  of  Nllakesi  reached  the  place in  a  ship.  They  climbed  the  fort-walls  and  tried  to PEDU 588 PINDIKA enter  the  grounds.  Some  people  objected  to  it  and  at  that time  Nambucetty  came  there  and  beat  them  to  death.  On hearing  about  this  Nilakesi  left  everything  behind  includ- ing 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  Pandyas, Jonakas,  Coliyas,  Pappavas  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  SannyasinI  (female ascetic)  came  there.  When  she  was  given  alms  she requested  to  be  allowed  to  talk  to  the  young  merchant. The  Sannyasini  was  none  other  than  Nilakesi  the mother  of  Nambusari  Aran,  the  young  merchant.  She requested  him  to  come  to  Payyannur  for  a  feast  conduct- ed 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  Manigrama  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  Malayalam  work  most  ancient of  all  that  I  have  seen.  This  is  a  creation  in  Malaya- lam  before  that  language  became  diluted  with  meaning- less indeclinable  Sanskrit  words."  According  to Gundert  this  poem  was  written  before  the  poem Ramacarita  was  written  and  thus  in  the  3rd  century M.E. PEDU.  A  Rajarsi  otherwise  named  Arikas' va.  ( Mandala l,Rgveda). PERIYALVAR.  Visnucittar,  father  of  Andal.  (See under  Visnucittar). PERUKA.  A  King  of  Vedic  times.  He  was  the  asraya- data  (one  who  gives  rc-fuge)  of  Bharadvaja.  ( Anuvaka 63,  Maridala  6,  Rgveda). PHA.  This  letter  means  jhanjhavata.  Phu  is  phutkara, a  sound  resembling  hissing  and  means  'useless'  also. (Chapter  348,  Agni  Purana). PHALAKAKSA.  A  Yaksa'.  This  Yaksa  was  a  member of  the  court  of  Kubera.  '(Sloka  16,  Chapter  10,  Sabha Parva) PHALAKlVANA.  A  sacred  place.  Once  the  devatas 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,  Sloka  86). PHALAUDAKA.  A  Yaksa.  This  Yaksa  lives  in  the court  of  Kubera.  (Chapter  10,  Sabha  Parva) . PHALGU.  A  holy  river.  If  one  visits  this  place  one would  get  the  benefit  of  doing  an  Asvamedha.  (Sloka 98,  Chapter  84,  Vana  Parva). PHALGUNA.  Another  name  of  Arjuna.  Arjuna  was born  in  the  Uttaraphalguni  constellation  in  a mount  of  the  Himalyas.  So  he  was  called  Phalguna and  also  Phalguna.  ( Sloka  9,  Chapter  44,  Virata Parva). PHALGUNA.  A  month  (March).  It  is  so  called because  the  phalgunlnak?atra  yoga  occurs  in  that month.  He  who  gives  away  as  gift  his  meal  for  a time  of  the  day  will  become  more  loved  by  his  wife. Not  only  that,  the  Puranas  declare  that  such  a  man would  attain  Candraloka.  (Chapter  109,  Anusasana Parva) . PHALGUTANTRA.  The  father  of  Sagara.  During  the old  age  of  Phalgutantra  the  Haihayas  led  by  Tala- janghas  attacked  Ayodhya  and  drove  out  the  royal family  from  the  palace.  Phalgutantra  fled  from  the palace  with  his  wife  and  stayed  in  the  asrama  of  Aurva. The  King  died  before  long.  The  queen  who  was  preg- nant then  delivered  a  son  in  due  course  and  he  became the  celebrated  Sagara.  (Chapter  3,  Brahmanda Purana) . PHALODAKA.  A  Yaksa  of  the  court  of  Kubera. (Sloka  16,  Chapter  10,  Sabha  Parva). PHENA.  A  King  of  the  race  of  Usinara.  His  son  was Sutapas  and  his  grandson  Ausinara.  (Harivarh'a,  1, 31,  32). PHENAPA.  A  gotra-maker  of  the  Bhrgu  family. Phenapa  is  mentioned  in  the  context  of  describing  to Yudhisfhira  the  greatness  of  cows.  Phenapa's  original name  was  Sumitra.  He  lived  on  the  shores  of  the  river Kulaja  in  the  mountain  of  TriSikhara  drinking  the foam  of  cow's  milk  alone  and  thus  getting  for  him  the name  Phenapa.  (Phena=foam;  Pa  =  drink).  (AnuSasana Parva,  M.B. ) PICCHALA.  A  serpent  born  in  the  family  of  Vasuki. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  6,  Chapter  57,  Adi  Parva) . PICCHILA.  A  river  of  Puranic  fame  which  runs  through Uttara  Bharata.  (Sloka  29,  Chapter  9,  Bhisma  Parva). PINAKA.  The  bow  of  Siva.  Pinaka  was  formerly  the three-forked  spike  of  Siva.  Once  it  fell  down  from  the hands  of  Siva  and  on  falling  down  took  the  shape  of  a bow.  From  then  onwards  it  was  used  as  a  bow. See  under  Pasupata.  (Chapter  38.  Sabha  Parva: Chapter  141,  Anusasana  .Parva;  Chapter  289.  Santi Parva ) . PINAKI  I.  One  of  the  eleven  Rudras.  He  was  the grandson  of  Brahma  and  the  son  of  Sthanu.  Pinaki attended  the  Janmotsava  of  Arjuna.  (Chapter  66,  Adi Parva;  Chapter  208,  Santi  Parva;  Chapter  122,  Adi Parva  j . PINAKI  II.  Siva  got  this  name  because  he  wields  the bow  named  Pinaka. PINDARAKA  I.  A  serpent  born  in  the  family  of Kasyapa.  This  serpent  was  burnt  to  death  at  the Sarpasatra  of  Janamejaya.  (Sloka  17,  Chapter  57,  Adi Parva). PINDARAKA  II.  A  sacred  place  situated  near Dvaraka  in  Saurastra.  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 Agnistomayajna.  (Chapter  82,  Sloka  62,  Vana  Parva; Sloka  21,  Chapter  88,  Vana  Parva;  Sloka  57,  Chapter 25,  Anugasana  Parva) . PINDASEKTA.  A  serpent  of  the  race  of  Taksaka.  This serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  8,  Chapter  57,  Adi  Parva) . PINDIKA.  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  Mekhala  and  the  hole  in  the  mekhala  should PI&GAKSA 589 PIPPALADA slightly  slant  towards  the  north.  The  pipe  (exithole  for the  water  to  flow  out)  called  Pranala  should  be  as wide  as  a  fourth  part  of  the  area  of  the  pltha.  For  a pranala  of  a  Siva  temple  the  length  of  the  same  should be  half  of  that  of  the  Pindika. The  sanctum  sanctorum  of  the  temple  should  be  divid- ed into  seven  divisions  and  the  Pindika  should  be fixed  by  a  learned  priest  in  the  Briihmabhaga  of  the garbhagrha  (sanctum  sanctorum) .  (Chapters  50  and 60,  Agni  Purana). 'I&GAKSA.  See  under  Durmukha. PlisIGAKSl.  A  female  follower  of  Subrahmanya. (Sloka  18,  Chapter  46,  Salya  Parva). PlisIGALA  I.  A  deva  who  is  an  attendant  of  the  Sun- god.  Surya  (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  attend- ant Dandi  with  an  ink-pot  and  a  writing  stick  and on  his  left  side  stands  the  attendant  Pingala  with  a stick.  Both  these  are  demi-god  attendants  of  Surya. (^Chapter  51,  Agni  Purana). PIJsIGALA  II.  A  prominent  serpent  born  to  the  sage Kasyapa  of  his  wife  Kadru.  (Sloka  9,  Chapter  35,  Adi Parva) . PI&GALA  III.  A  sage.  He  was  a  Yajva  (priest)  in  the Sarpasatra  of  Janamejaya.  (Sloka  6,  Chapter  53,  Adi Parva) . PISIGALA  IV.  A  King  of  the  Yaksas.  He  is  a  friend of  Siva.  He  acts  as  body-guard  to  Siva  who  spends  his time  in  cremation  grounds.  This  Yaksa  gives  happiness to  all  in  the  world.  (Sloka  51,  Chapter  23,  Vana  Parva). PlisIGALA  V.  A  lion,  who  is  a  character  in  the  book Pancatantra.  (See under  Pancataritra). PIMGALA  VI.  A  brahmin  of  very  bad  manners.  This brahmin  was  killed  by  his  own  wife  who  was  a prostitute.  In  their  next  birth  Pingala  became  a vulture  and  the  prostitute,  a  parrot.  Both  had memories  of  their  previous  birth  and  the  vulture (Pingala)  with  vengeance  killed  the  parrot.  After  that Pingala  was  eaten  one  day  by  a  tiger  A  brahmin residing  on  the  shores  of  Gaiiga  read  to  their  souls  the fifth  chapter  of  Glta  and  they  got  salvation  and entered  Pitrloka  (world  of  the  Manes).  (Chapter  40, Srsti  Khanda,  Padma  Purana). PI&GALA  VII.  A  raksasa  (demon).  Once  when  this demon  was  going  through  a  forest  he  met  a  forester. The  latter  got  afraid  and  climbed  up  a  Sami  tree.  Then a  branch  broke  and  it  fell  on  the  head  of  Ganes'a sitting  beneath  that  tree.  It  was  an  act  of  worship  and because  of  that  both  the  forester  and  the  demon  were elevated.  (Ganesa  Purana) . PINGALA  I.     A  prostitute.  (See  under  Rsabha  II) . PI&GALA  II.  A  prostitute  of  the  country  of  Avanti. Pingala  was  born  as  the  daughter  of  King  Candrangada in  her  next  birth  because  of  the  virtuous  act  she  did in  doing  service  to  the  sage  Rsabha.  The  King  named the  girl  Kirtimalini  and  Bhadrayu  married  her.  (See under  Bhadrayu). PIJxIGALA  III.  A  woman  of  the  city  of  Ayodhya.  Once this  woman  approached  Sri  Rama  with  amorous intentions  and  Sri  Rama  who  was  strictly  observing  a vow  of  one-wife  refused  to  satisfy  her  desire  and  said  :— "During  the  incarnation  of  Krsna  you  will  be  born  as  a servant  maid  of  Karhsa  and  then  I  will  in  my  form  as Krsna  accept  you." Slta  on  hearing  this  cursed  Pingala.  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  Kathsa."  Pingala  weeping  bitterly  craved  for pardon  and  then  Slta  said  that  Krsna  would  make  her perfect.  (Vilasa  Kanda,  Ananda  Ramayana). PltslGALARAjA.  A  Yaksa  who  lives  in  cremation grounds.  He  always  acts  as  a  pilot  to  Siva  in  his travels.  (Sloka  51,  Chapter  231,  Vana  Parva). PI&GATlRTHA.  An  ancient  holy  place.  (Chapter  82, Yana  Parva.) PINJALA.  A  river  of  Puranic  fame.  The  greatness  of this  river  is  described  in  Sloka  27,  Chapter  9,  Bhisma Parva) . PINJARAKA.  A  son  born  to  the  sage  Kasyapa  of  his wife  Kadru.  Sloka  6,  Chapter  35,  Adi  Parva) . PIPPALA  I.  The  youngest  of  the  three  sons  born  to  the daitya  named  Mitra  of  his  wife  Revati.  (Bhavisya Purana ) . PIPPALA  II.  A  brahmin  born  of  the  race  of  Kasyapa. Pippala  did  severe  penance  and  became  arrogant  of the  power  acquired  by  it.  Once  he  happened  to  see the  eminent  sage  Sukarma  serving  with  devotion  his own  mother  and  father  and  that  made  his  arrogance fade  a  bit.  (Bhumi  Khanda,  Padma  Purana,  Chapter 61). PIPPALADA.  An  ancient  sage  belonging  to  the  tradi- tion of  preceptors.  (See  under  Guruparampara) .  It  is said  that  this  sage  got  that  name  because  he  was  in  the habit  of  eating  Pippali  in  large  quantities  daily. Prasnopanisad  tells  a  story  of  how  the  sages  Sukesa, Saibya,  Satyakama  (Kasyapa),  Kausalya,  Bhargava  and Kabandhi  went  to  Pippalada  seeking  Atmajnana (spiritual  knowledge)  and  how  he  gave  them  instruct- ions on  the  same. Padma  Purana  gives  the  following  information  regard- ing Pippalada: — "Once  Kundala,  a  brahmin  residing in  Kuruksetra,  got  a  son  named  Sukarma.  Sukarma 's parents  were  old  and  Sukarma  spent  most  of  his  time looking  after  his  sickly  aged  parents.  Kundala  taught his  son  all  the  Vedas  and  Sastras.  At  that  time  in  the gotra  of  Kasyapa  was  born  a  brahmin  named  Pippa- lada. Controlling  his  senses  and  abandoning  all passions  he  did  severe  penance  in  a  forest  called DaSaranya.  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. Pippalada  did  penance  sitting  as  majestic  and  motion- less 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.  Brahma  appeared  and gave  him  the  boon  'Sarvakamasiddhi'  (getting  all  that is  desired)  and  by  the  blessing  of  Brahma  he  became  a very  learned  person  also. Pippalada  became  arrogant  with  the  boon  of 'Sarva- kamasiddhi' in  his  possession.  One  day  while  he  was sitting  on  a  river-bank  a  swan  appeared  before  him and  in  clear  tones  said: — "Pippalada,  why  are  you  so proud  of  your  greatness?  I  do  not  believe  you  have  that PIPPALASTHANA power  of  universal  attraction.  This  art  is  arvacina (modern)  ;  you  do  not  know  Pracina  because you  are  illiterate.  You  take  pride  unnecessarily for  having  done  penance  for  three  thousand  years.  Do you  know  Sukarma,  the  wise  son  of  Kundala  ?  He  is the  man  who  has  acquired  this  power  of  attraction. There  is  no  mahajnani  (one  possessing  spiritual  know- ledge) like  him  anywhere  else  in  this  world.  Sukarma has  given  no  gifts,  he  has  not  practised  meditation,  he has  not  performed  yagas  or  yajfias  nor  has  he  ever  done a  pilgrimage.  He  has  riot  done  any  of  these  virtuous deeds  and  yet  he  is  well-versed  in  all  the  sastras  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  Pippalada  went  and  met  Sukarma.  Pip- palada knew  that  the  bird  was  none  other  than  Brahma himself.  They  talked  to  each  other  for  a  long  time  and then  Pippalada  admitted  that  Sukarma  was  a  greater man  than  himself.  (Chapters  60-62,  Padma  Purana) . PIPPALASTHANA.     A    division   of  land  included  in  the Jambudvlpa.    ( Sloka  37,  Chapter  6  ,  Bhisma  Parva) . P1PPALAYA.     One  of  the  nine  sons  born  to  Rsabhadeva of  his  wife  Jayantl.    Pippfilaya  was  a  very  pious  king. (4th  Skandha,  Bhagavata) PISACA  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 Puranas,  Pisaca  is  a  creation  of  Brahma.  In   the  begin- ning Brahma  created  the  eighteen  prajapatis  headed  by Daksa,    the   Yaksas,   the   Gandharvas    and  the  Pisacas. (Chapter  1,  Adi  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  PiSaca  (Satan)  is  an  enemy  of  men and  gods  alike. 2)  Bible  and  the  Ptiaca.     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  Bharatiya   Sarlkalpa.     Pisaca,      the    creation   of Brahma,    has    taken    important  roles   in     the   Puranic stories.  Though  Pisaca  is  the  instigator  of  all   evils    its manifestation  appears  in  many  con  texts  in  the  Puranas:  — (i)  Pigaca  lives  in    the  court   of  Kubera  and    worships him.    (Sloka  16,  Chapter  10,  Sabha  Parva). (ii)  Pi" aca  lives   in  the  court   of  Brahma  and    worships him.     ( Sloka  49,  Chapter  1 1 ,  Sabha  Parva) . (iii)  Pisaca    lives    in  the    Gokarnatlrtha   and    worships Siva.     (Sloka  25,  Chapter  85.  Vana  Parva) . (iv)  Pi.'aca  is    the  head  of  all    evil  spirits.     Marici  and sages  like  him  have  created  many  evil  spirits.  ( Sloka 46, Chapter  272,  Vana  Parva}. (v)  The  bhutas  (evil   spirits)  made  Havana   their  king. (Sloka  88,  Chapter  275,  Vana  Parva) . (vi)  The  food  of  Pisaca  is   flesh   and    its  drink,   blood. (Sloka  9,  Chapter  50,  Drona  Parva). (vii)  In  the   battle  af  Bharata,  the   horses  attached    to the   chariot   of  Alambusa   were    Pisacas.     (Sloka   38, Chapter  167,  Drona  Parva). (viii)  The  Pi-'acas   fought  Kama    acting  as  helpers    to Ghafotkaca.  (Sloka  109,  Chapter  175,  Drona  Parva). (ix)    Arjuna     conquered    the    Pisacas     at    the    time  of 590 PITR(S) Khandavadaha.  ( Sloka  37,  Chapter,  37;  Kama  Parva) . (x)  The  Pisacas  were  present  during  the  fight  of Arjuna  with  Kama  (Sloka  50,  Chapter  87,  Kama Parva) . (xi)  The  PiSacas  worship  ParvatI  and  Paramesvara doing  penance  on  the  top  of  the  mountain  Munjavan. (Sloka  5,  Chapter  8,  Asvamedhika  Parva). (xii)  During  the  time  of  Mahabharata  many  Pi:  acas incarnated  as  kings.  (Sloka  6,  Chapter  31,  Asramvasika Parva ) . PISACA  II.  AYaksa.  (Sloka  16,  Chapter  10,  Santi Parva). PISACA  III.  An  inhabitant  of  the  country  of  Pi;'. aca  in ancient  Bharata.  These  Pisacas  fought  against  the Kauravas  on  the  side  of  the  Pandavas  during  the  great battle.  It  was  these  pi:; acas  that  stood  on  the  southern side  of  the  Krauncavyuha  of  Yudhisfhira  in  the  great battle.  (Sloka  50,  Chapter  50,  Bhisma  Parva) .  A  few of  these  Pisacas  were  with  Bhagadatta  in  the  army  of Duryodhana.  (Chapter  87,  Bhisma  Parva).  Sri  Krsna cursed  the  pis  acas.  Chapter  11,  Drona  Parva). PlSAIsIGA.  A  serpent  born  of  the  family  of  Dhrtarastra. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  17,  Chapter  57,  Adi  Parva). PISTAKANAVAMI.     See  under  Navamlvrata. PIT AMAHASARAS.  A  sacred  place  in  the  base  of the  Himalayas.  If  one  bathes  in  the  holy  pond  there one  would  get  the  benefit  of  doing  an  Agnistoma.  (Sloka 148,  Chapter  84,  Vana  Parva). PlTHA.  A  demon.  He  was  killed  by  Sri  Krsna.  (Sloka 5,  Chapter  11,  Drona  Parva). PITHARA.  A  daitya  who  was  a  member  of  the  court of  Varuna.  (Sloka  13,  Chapter  9,  Sabha  Parva). PITHARAKA  (PlTHARAKA) .  A  prominent  serpent born  in  the  family  of  Kasyapa.  This  was  burnt  to death  in  the  Sarpasatra  of  Janamejaya.  (Sloka  15,  Chap- ter 57,  Adi  Parva) . PITR(S).     Pitrs  are   a  set  of  demigods.     From   Manu- prajapati,  son  of  Brahma,    were  born  the    Saptarsis  like Marici  and    they    in    turn    created    the    Pitrs.     Besides Marici  and  his    set  many  others  like   Viral  Purusa  and Brahma  have   created  Pitrs.     Some  Puranas   state  that Pitrs  are  of  daily   creation.  Brahma  in    the  beginning created    three  sets  of   Pitrs    with    form    and  four   with brightness   making  thus   seven    sets.     The  three   sets  of bodied   pitrs  are  Agnisvattas,    Barhisadas  and  Somapas and  the  four  bright   ones  are   Yama,  Anala,    Soma  and Aryaman  ( 10th  Skandha,  Devi  Bhagavata) . "Manor  hairanyagarbhasya ye   maricyadayah    sutah    / Tesamrslnarh      sarvesam putrah  pitrganah  smrtah"  // (Sloka  194,  Chapter  8,  Manusmrti). Pitrs  (manes)  are  classified  into  two  types  :  The  Agni- svattas and  Barhisadas.  Of  these  the  Agnisvattas  do not  perform  Yagas  and  the  Barhisadas  are  those  who perform  yagas.  Besides  these  two  major  divisions  they are  classified  into  many  other  groups  as  follows  : 1.  Somasadasya  (s).  Virat  Purusa    is  the  creator  of  these Pitrs.     Somasadasyas  are  the  Pitrs  of  Sadhyadevas. 2.  Agnisvdtta  (s).  They  are  the  pitrs  of  devas. 3.  Barhisadas.     These  Pitrs  are    the  creation  of  the  sage Atri.     They  are  the  manes  of  daityas,  danavas,  yaksas, gandharvas,    uragas      (serpents),     raksasas    (demons), suvarnas  and  kinnaras. PITRTlRTHA 591 PRABHA  IV 4.  Somapa  (s).  They  are  the  sons  of  the  sage  Bhrgu   and are  the  manes  of  brahmins. 5.  Havirbhuk  (s).     The  sage   Angiras    is    the   father   of these  Pitrs  who  are  the  manes  of  Ksatriyas. 6.  Ajyapd    (s) .  These    are  the  sons    of  the  sage  Pulastya and  are  the  manes  of  Vaisyas. 7.  Sukalika  (s).     Sons  of  the  sage   Vasistha,    these  Pitrs are  the  manes  of  the  Sudras. To  the  seven  sages  like  Marici  were  born  the  pitrs  and to  the  pitrs  were  born  the  devasuras  (devas  and  asuras) and  to  the  devasuras  were  born  everything  else  in  this universe,  animate  and  inanimate.  (Chapter 3,  Manu- smrti) . Performing  a  Sraddha  (offering  obsequial  oblations to  the  departed)  is  just  like  a  yajna.  The  oblations should  be  offered  in  either  silver  or  silver  cum  copper pots.  Visvadevas  are  the  guardians  of  the  pitrs.  There- fore the  oblations  should  be  offered  after  worshipping the  Visvadevas  first  and  then  the  pitrs  and  then  Visnu. (See  under  Sraddha). PITRTlRTHA.  The  Kumbhlpakanaraka  (the  hell  of Kumbhipaka)  in  the  land  of  the  manes  is  called Pitrtirtha.  There  is  a  story  about  this  in  Devi  Bhaga- vata : Once  the  sage  Durvasas  with  his  body  smeared  with ashes  and  wearing  sacred  berries  went  to  Pitrloka  mut- tering "Sivasankara  sarvatman  srlmatarbhuvaneLvari". The  lord  of  the  Pitrloka  received  him  with  respect  and worshipped  him.  While  they  were  talking,  Durvasas heard  cries  of  agony  from  somewhere  and  the  sage then  asked  Pitrnatha  thus  :  "Oh  lord  of  the  Pitrs,  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  Dharmaraja  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  Yamapurl  named  Sarhyamanl  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  Kum- bhipaka 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." Durvasas  was  curious  to  see  the  hell  and  the  lord  of the  Manes  gave  permission  and  asked  his  servants  to show  Durvasas  the  Kumbhlpakanaraka.  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  Yamaraja  this  sudden  change.  Yamaraja 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  maya  and  so  came  to  the  place  swiftly  on his  Airavata.  The  news  spread  and  one  by  one  Brahma, Visnu,  the  Astadikpalakas  ( the  eight  guardians  of  the quarters)  and  all  such  people  came  to  Kumbhlpaka- naraka. Nobody  could  find  an  explanation  for  this change  and  so  Mahavisnu  accompanied  by  a  few  devas went  to  Kailasa  and  reported  the  matter  to  Siva  and Siva  said  smilingly  "Oh  Visnu,  all  this  happened because  of  the  greatness  of  the  holy  ashes.  When  the sage  Durvasas  bent  down  to  have  a  good  look  at  the hell,  particles  of  ashes  from  his  body  fell  into  the  hell. From  that  moment  onwards  Kumbhlpakanaraka  be- came a  holy  place  for  the  Manes.  This  hell  will  hence- forth be  known  as  Pitrtirtha  and  those  pitrs  who  bathe in  the  holy  pond  there  will  become  virtuous  people. Do  install  on  the  shore  of  this  pond  an  idol  of  mine, a  Sivaliriga,  and  by  my  side  the  idol  of  Uma,  which  is my  power  in  an  embodied  form."  The  devas  returned and  did  as  they  were  directed. PITRVARTTI.  See  under  Brahmadatta  I. PlVARl.  Wife  of  Sukabrahmarsi,  son  of  Vyasa.  Suka got  of  Pivari  four  sons  named  Krsna,  Gauraprabha, Bhuri  and  Devasruta  and  a  daughter  named  Kirti.  (See under  Suka) . PLAKSADVIPA.  One  of  the  seven  dvipas  (islands).  (See under  Saptadvipa.) PLAKSAJATA.    A  tributary  of  river  Gaiiga.  It  is  believed that  this  river  is  an  incarnation  of  SarasvatI  and  that  the sins  of  those  who  drink  the  water  of  this  river  will  vanish (Chapter  169,  Adi  Parva). PLAKSAPRASRAVA]VIATIRTHA.    The   place  of  origin of  the    river   SarasvatI.      This    is    a    very   holy    place (Slokall,    Chapter  54,  Salya  Parva). PLAKSAVATARAiyA.    A   sacred    spot   at     the  place  of origin  of  Yamuna.    The  ancient  people  of  Bharata  used to    worship    this   place  as   a  gate  of  Heaven.    ( Sloka  4 Chapter  90,  Vana  Parva). PLAKSAVATl.  A  river.  This  is  referred  to  as  a  holy river  in  the  Puranas.  (Sloka  25,  Chapter  165,  Anusasana Parva). PLAKSAYANA.      A    Vaiyakarana     (grammarian).     His opinion  on  Visargasandhi     (a  point  in  grammar)  is  des- cribed in  Taittirlyapratisakhya. POTAKA.    A    serpent   born   of  the    family   of  Kasyapa (Sloka  13,  Chapter  103,  Udyoga  Parva). PRABAHU.    A    brave    soldier    who    fought   against    the Pandavas  on  the  side  of  the  Kauravas  in  the  great  battle of  Kuruksetra.    He   showered   arrows    on   Abhimanyu. (Chapter  37,  Drona  Parva). PRABALAKA.    A  Yaksa.    This    Yaksa  sat  in  the  court  of Kubera    and   worshipped    him.    (Sloka  17,    Chapter  10, Santi  Parva). PRABHA  I.    A  devl.  This  devi  sits  in  the  court  of  Brahma worshipping  him.  (Chapter  II,  Santi  Parva). PRABHA  II.  A  celestial  maiden  of  Alakapurl.  Once  when the  sage  Astavakra  went  to  Alakapurl  this  maiden  gave  a dance  performance  in  his  honour.  (Sloka  45,  Chapter  19, Anu'asana  Parva). PRABHA  III.    Daughter  of  a   danava  called  Svarbhanu. She  was  married  to    king  Ayus   and    Ayus  begot  of   her sons    like    Nahusa     and    others     (Brahmanda    Purana 3—6—26) . PRABHA  IV.  One  of  the  two  wives  of  King  Pusparna. (4th  Skandha,  Bhagavata) . PRABHADRA 592 PRABHAVATl V PRABHADRA.  Wife  of  the  son  of  Karna,  King  of  Anga. She  is  called  Bhadravati  also.  (Jaimini  Bharata,  ASva- medha  Parva,  Chapter  63). PRABHADRAKA.  A  special  division  of  the  army  of Pancalaraja.  This  division  comprises  of  Ksatriyas  only. Dhrstadyumna  and  Sikhandl  were  its  leaders.  During  the Kuruksetra  battle  Salya  slew  many  of  the  Prabhadrakas. The  rest  of  the  Prabhadrakas  were  killed  by  Asvatthama while  they  were  sleeping.  (Chapter  8,  Sauptika  Parva; Chapter  57.  Udyoga  Parva;  Chapter  19,  Bhisma  Parva, Chapter  11,  Salya  Parva). PRABHAKARA  I.  A  serpent  born  of  the  race  of  Kasyapa. Sloka  15,  Chapter  35,  Adi  Parva). PRABHAKARA  II.  A  great  sage  born  of  the  race  of Atri.  This  sage  married  the  ten  daughters  of  Ghrtaci born  of  Raudra- va  (Bhadra£va)  of  the  family  of  Puru. The  names  of  the  daughters  are  Rudra,  Sudra,  Malada, Bhadra,  Malaha,  Khalada,  Nalada,  Surasa,  Gocapala and  Strlratnakuta. Once  when  the  Sun  was  in  distress  while  he  was  being devoured  by  Rahu,  Sage  Prabhakara  said  'Svasti'  to  give salvation  for  the  Sun  and  instantly  the  Sun  came  out from  Rahu's  hold  and  shone  brightly  as  before.  It  was as  a  result  of  this  virtuous  deed  that  the  sage  got  the name  Prabhakara.  By  his  great  knowledge  andeminence he  kept  glowing  the  fame  of  Atrikula  earned  by  gene- rations. Sage  Prabhakara  conducted  a  Yaga  and  on  the  occasion the  devas  presented  him  with  great  wealth  and  ten  sons (HarivarhSa,  1.  81-8.17). PRABHAKARA  III.  The  sixth  division  of  the  land  of Kusadvipa.  (Sloka  13,  Chapter  12,  Bhisma  Parva). PRABHANJANA  I.  The  first  son  of  Citravahana,  king  of Manipura.  Citravahana  who  was  without  a  son  for  a  long time  did  penance  for  obtaining  a  son.  Siva  was  pleased with  his  penance  and  he  blessed  him  and  assured  him  of a  son  soon.  (Sloka  29,  Chapter  214,  Adi  Parva). PRABHANJANA  II.  A  king.  He  performed  Siva-worship for  ten  thousand  years  and  attained  Dikpalakatva.  The name  of  his  son  was  Putatma.  (Skanda  Purana,  41, 13). PRABHANJANA  III.  A  Ksatriya  king.  Once  this  king killed  a  deer  while  it  was  breast-feeding  its  child  and  by a  curse  of  the  mother-deer  Prabhanjana  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  Nanda  and  got  himself  transformed  into his  original  form  of  the  king.  (Chapter  18,  Srsti  Khanda, Padma  Purana). PRABHANU.  A  son  born  to  Sri  Krsna  of  his  wife Satyabhama.  (10th  Skandha,  Bhagavata). PRABHASA  I.  A  son  born  to  Dharmadeva  of  his  wife Prabhata.  This  Prabhasa  is  considered  to  be  one  of  the asfavasus.  Prabhasa's  wife  was  the  sister  of  Brhaspati,  a widely  travelled  virtuous  woman  of  renowned  chastity and  great  yogic  attainments.  (Sloka  17,  Chapter  66,  Adi Parva  ;  Chapter  15,  Am 'a  1,  Visnu  Purana). PRABHASA  II  The  sacred  place  called  Prabhasatirtha. This  place  of  Puranic  importance  is  situated  in  Saura- stra  on  the  west  coast.  This  is  called  Somatirtha  also. Some  facts  about  this  tlrtha  from  the  Puranas  are given  below  : (i)  During  the  pilgrimage  of  Arjuna  he  did  penance for  a  thousand  divine  years  standing  on  one  foot  at  Pra- bhasa. Sloka  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 Agnis{omayajna.  (Sloka  58,  Chapter  82,  Vana  Parva). (iii)  Once  Yudhisthira    along   with   his    brothers    came and    did    penance    here.  (Sloka  15,  Chapter  118,    Varia Parva ) . (iv)    Prabhasatirtha  is  dear  to  Indra.  (Sloka  7,  Chapter 130,  Vana  Parva). (v)    Those  who  bathe  in  the  holy  pond  in  Prabhasa   are taken  to  heaven  in  Vimanas  and  they  then   by    songs   of praise  wake  up    the   celestial   maidens    there.    (Sloka  9, Chapter  25,  Anu^asana  Parva). (vi)    It   was   at    this   Prabhasatirtha   that  the  Yadavas fought  against  one   another   and   destroyed    themselves. (Sloka  10,  Chapter  3,  Mausala  Parva). ( vii)    Sri  Krsna  and  Balarama  merged  with  the  Supreme spirit  at  this  place.  (Chapter  4,  Mausala  Parva). (viii)  The    son    of  sage    Sandipani    was   kidnapped  by Pancajana   while    the   former  was  bathing  at  this  tirtha. (10th  Skandha,  Bhagavata) . (ix)   It  was  while  standing  on  the  shore  of  the    Prabhasa pond     that   Arjuna    first    heard  about  Subhadra.  (10th Skandha,  Bhagavata) . PRABHATA.     See  under  Srsti. PRABHATA.  Wife  of  Dharmadeva.  Dharmadeva  begot of  her  two  sons  named  Pratyusa  and  Prabhasa.  Both were  Vasus.  (Sloka  17,  Chapter  66,  Adi  Parva). PRABHAVATl  I.  A  woman  who  was  engaged  in  penance at  the  abode  of  Mayasura.  One  of  the  batches  of  monkeys that  went  to  different  places  in  search  of  Sita  met Prabhavati.  (Sloka  4,  Chapter  282,  Vana  Parva). PRABHAVATl  II.  The  wife  of  Suryadeva.  (Sloka  8, Chapter  117,  Udyoga  Parva). PRABHAVATl  III.  A  female  follower  of  Subrahmanya. (Sloka  3,  Chapter  46,  Sal  a  Parva). PRABHAVATl  IV.  Wife  of  Citraratha,  king  of  Anga. This  Prabhavati  was  the  eldest  sister  of  Ruci,  wife  of Devasarma.  (Sloka 8,  Chapter  42,  Anusasana  Parva). PRABHAVATl  V.  Daughter  of  the  demon  Vajranabha. She  was  married  to  Pradyumna,  son  of  Sri  Krsna. There  was  once  a  very  valiant  demon  called  Vajranabha. He  went  into  the  valley  of  Meru  and  performed  penance to  propitiate  Brahma.  Brahma  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  Vajranabhapura  his  capital.  He  got  a daughter  named  Prabhavati.  His  brother  Sunabha  had two  daughters  named  CandramatI  and  Gunavatl. 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  Kasyapa,  I  am  also  born  of Kasyapa.  Your  mother  Aditi  and  my  mother  Dili  are both  wives  of  KaSyapaprajapati.  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^yapaprajapati  was  then performing  a  long  Yaga  and  Indra  replied  he  would  find a  solution  to  his  demand  when  their  father  returned after  the  Yaga.  From  that  moment  onwards  Indra started  thinking  of  plans  to  destroy  Vajranabha.  He  went and  sought  help  from  Sri  Krsna  residing  in  Dvaraka. Krsna  promised  to  help  him  when  the  time  came, PRABHU 593 PRADYOTA  II After  returning  to  Devaloka,  Indra  started  planning  to kill  Vajranabha.  Vajranabhapuri  was  surrounded  by  sky- scraping  fortresses  and  admission  inside  was  restricted. He,  therefore,  called  the  gaily  loitering  swans  of  Deva- loka to  his  side  and  told  them  thus  :  "Look  here,  swan — ladies.  You  should  go  to  Vajranabhapurl  and  see PrabhavatI  and  then  describe  to  her  the  beauty  and goodness  of  Pradyumna.  Your  description  should  be such  that  PrabhavatI  should  fall  inlove  with  Pradyumna. After  that  you  should  go  to  Pradyumna  and  tell  him about  PrabhavatI  in  a  similar  way.  On  completing  your mission  you  should  come  and  report  to  me." Obeying  the  orders  of  Indra  the  swans  flew  to  Vajra- nabhapurl. They  saw  Prabhavati  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 Prabhavati.  After  successfully  completing  their  mission they  flew  to  Devaloka.  The  marriage  day  of  Prabha- vati drew  near.  The  swans  went  to  Prabhavati  again and  made  her  request  her  father  to  include  the  per- formances of  a  dramatic  troupe  also  in  the  programme of  marriage  festivities.  Vajranabha  agreed  and  a  troupe was  invited.  The  dramatic  troupe  comprised  among others  many  Yadava  soldiers,  Sri  Krsna,  Pradyumna and  his  brothers,  all  in  disguise.  Their  drama  was  Rama- yana.  The  performance  was  superb  and  even  Vajranabha stood  amazed  at  their  skill.  The  troupe  was  encamped  in another  palace  and  treated  as  royal  guests.  The  compa- nion maid  of  Prabhavati,  Sucimukhl,  united  her  with Pradyumna  during  the  dark  hours  of  the  night  and  they spent  the  nights  in  amorous  sports.  The  daughters  of Vajranabha's  brother,  CandravatI  and  Gunavati  came to  know  of  these  secret  meetings  and  they  requested Prabhavati  to  find  out  suitable  persons  among  the  Ya- davas  for  them  also  to  enjoy  with.  Prabhavati  intro- duced them  to  Gada  and  Samba  both  sons  of  Krsna. The  amorous  sports  of  all  of  them  continued  freely during  the  nights. When  things  progressed  so  far,  Indra  and  Krsna  persuaded Pradyumna  to  kill  Vajranabha.  Pradyumna  started  a war  with  Vajranabha  and  in  the  great  battle  that  en- sued Pradyumna  killed  Vajranabha.  Pradyumna  and his  brothers  then  took  the  demon  girls  to  Dvaraka. Pradyumna,  Gada  and  Samba  married  Prabhavati, Candravati  and  Gunavati  respectively.  By  this  time Kasyapaprajapati  returned  to  Devaloka  after  his  long yaga.  (Visnu  Purana,  Chapters  91  to  95). PRABHU.     A     soldier     of   Subrahmanya.      (Sloka     69, Chapter  45,  Salya  Parva) . PRABUDDHA.     A    king  born  of  the    line  of  Priyavrata, son  of  Manu.  (4th  Skandha,  Bhagavata). PRACAiyDA.     A  demon.  Pracanda  fought  against  Kartti- keya  in  the  fight  between  Paramasiva  and  the  Tripuras. (Chapter  1,  Ganega  Purana). PRACETAS.  The  emperor  Prthu,  had  two  virtuous  sons named  Antardhana  and  Vadi.  Antardhana  got  a  son named  Havirdhana  of  his  wife  Sikhandini.  Dhisana  of the  race  of  Agni  became  the  wife  of  Havirdhana  She got  of  Havirdhana  six  sons  named  Pracinabarhis,  Sukra, Gaya,  Krsna  Vraja  and  Ajina.  (Chapter  14,  ArhJa  1, Visnu  Purana) .  Pracinabarhis  had  ten  sons  named Pracetas.They  were  Prajapatis.  Daksawas  born  of  the  ten Prajapatis  to  Varksi  alias  Marisa.  Therefore  he  got  the name  Pracetas.  (Sloka  5,  Chapter  75,  Adi  Parva). PRAClNAVlTA.  Wearing  of  an  upper  apparel  or  sacred thread  by  brahmins  on  the  left  shoulder  and  through the  right  arm-pit  is  called  Upavita  and  vice  versa  is called  Pracinavita.  If  it  is  worn  as  a  necklace  it  is  called Nivita.  (Chapter  2,  Sloka  63,  Manusmrti). PRACINABARHIS.  A  prajapati.  (For  genealogy  see under  Prthu). Prthu  got  two  sons  named  Antardhana  and  Vadi  who were  very  virtuous.  A  son  named  Havirdhana  was born  to  Antardhana  of  his  wife  Sikhandini.  Dhisana born  of  the  family  of  Agni  became  the  wife  of  Havir- dhana and  they  got  six  sons  named  Pracinabarhis, Sukra,  Gaya,  Krsna,  Vraja  and  Ajina.  Of  these  Pracina- barhis became  a  great  Prajapati.  He  carpetted  the  world with  darbha  grass  with  its  head  turned  towards  the east  and  thus  got  the  name  (Praci  =  east  ;  barhis  =  bed of  Kuila  grass)  Pracinabarhis.  He  performed  great penance  and  married  Savarna,  daughter  of  the  oceans. They  got  ten  sons  who  were  called  Pracetases  and  who  were all  masters  of  dhanurveda  (archery).  They  all  perform- ed penance  for  ten  thousand  years  lying  submerged in  water.  Brahma  persuaded  Pracinabarhis  to  request his  sons  to  refrain  from  remaining  unmarried.  Pracina- barhis informed  his  sons  about  Brahma'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  Visnu.  Mahavisnu  was  pleased  and  he  gave darsana  (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  Bhagavan  coming  to them  riding  on  the  back  of  Garuda  and  they  bowed down  in  great  devotion  before  him.  Mahavisnu  asked them  what  they  wanted  and  they  reported  they  wanted a  boon  for  the  progress  and  prosperity  of  the  prajas. Granting  them  the  boon  Mahavisnu  disappeared and  the  Pracetases  went  back  to  their  father.  (Chapter 14,  Ariiia  1,  Visnu  Purana). PRACINVAN.  A  king  who  was  the  son  of  Janamejaya and  grandson  of  Puru.  His  mother's  name  was  Ananta. This  king  conquered  in  one  day  all  the  countries  in  the east  (praci)  and  got  his  name  Pracinvan.  He  got  of  his wife  Asmaki  a  son  named  Samyati.  (Sloka  12,  Chapter 95,  Adi  Parva).  Pracinvan  got  a  son  named  Manasyu. (Chapter  278,  Agni  Purana) . PRACYA.  A  place  of  habitation  of  Puranic  fame. (Sloka  58,  Chapter  9,  Bhlsma  Parva) . PRADATA.  Visvadeva.  (Sloka  32,  Chapter  91,  Anu- sasana  Parva) . PRADlPAKA.  A  character  in  Pancatantra.  (See  under Pancatantra) . PRADHANA.  An  ancient  Rajarsi.  A  learned  woman named  Sulabha  was  born  in  his  family  and  king  Janaka conducted  scholarly  discussions  with  her.  (Sloka  184, Chapter  320,  Santi  Parva) . PRADOSA.  The  grandson  of  Dhruva.  Pusparna,  son  of Dhruva,  begot  of  his  wife  Prabha  three  sons  named Pradosa,  Nisitha  and  Vyusta.  (Bhagavata,  4th Skandha). PRADVESI.  Wife  of  Dlrghatamas.  (See  under  Dlrgha- tamas). PRADYOTA  I.  A  Yaksa.  He  was  a  member  of  the  court of  Kubera.  (Sloka  15,  Chapter  10,  Santi  Parva). PRADYOTA  II.  The  first  king  of  the  dynasty  of  Pra- dyota.  He  was  the  son  of  a  king  called  Sunaka. Pradyota  is  referred  to  as  Sunakaputra  in  Vayu  Purana. PRADYUMNA 594 PRADYUMNA Ksemaka  alias  Sunaka  father  of  Pradyota  was  killed  by Mlecchas  (a  barbarous  tribe).  To  avenge  the  death  of his  father  Pradyota  under  the  advice  of  Narada  decided to  conduct  a  Mleccha  Yajiia  and  for  that  purpose  dug  a Yajfiakunda  seventeen  miles  long  and  seventeen  miles wide.  The  Yajna  started  and  in  that  Yajria  different kinds  of  Mlecchas  were  burnt  to  death.  From  then onwards  Pradyumna  got  the  name  'Mlecchahanta' (killer  of  Mlecchas) .  (Bhavisya  Purana). PRADYUMNA. 1)  General  information.     A  son  born  to  Sri  Krsna  of  his wife  Rukmini,  Pradyumna  was  the  rebirth  of   Kama- deva.  ( For  genealogy  see  under  Krsna) . 2)  Birth.     It  was    at   the    time   when    Kamadeva  and RatidevI  were  living  together  that  Parvati,   daughter  of Himavan,  started  her  penance   to  get  Siva  as  her  hus- band.  It  was  a  need  of  the  devas  to  get  a  son  of  Siva  to kill  the  fierce  demon  Tarakasura.  The  devas  employed Kamadeva  to  create  feelings  of  love  in  the    ascetic    Siva and  make  him  marry  Parvati.  Taking  instructions  from Indra,   Kamadeva   took  aim   at  Siva  with  his  bow  and arrow.  Siva  was  then  in    deep  meditation   and  Kama- deva broke  his  concentration  and    Siva   got   angry.  He opened  his  third  eye  and  burnt  Kamadeva  to  death. Griefstricken  by  the  death  of  her  husband  RatidevI  per- formed penance  near  the  Himalayas  to  propitiate Mahadevl.  Mahadevl  appeared  before  her  and  consoled her  thus:  "Little  girl,  Kamadeva  would  be  reborn  as the  son  of  Sri  Krsna  of  Rukmini.  He  would  then  be named  Pradyumna.  The  devas  have  cursed  Sambara the  leader  of  the  asuras,  during  the  battle  between  the demons  and  the  demi-gods  that  he  (Sambara)  would  be killed  by  Pradyumna.  So  Sambara  is  now  searching for  the  infant  which  is  a  rebirth  of  Kamadeva.  So  you abandon  your  present  body  and  be  born  again  as  Maya- vatl  to  be  the  wife  of  Sambara.  Pradyumna,  the  re- born Kamadeva,  would  kill  Sambara  and  accept  you  as his  wife."  Devi  disappeared  after  saying  this. Obeying  the  instructions  of  Mahadevi,  Rati  abandoned her  life  and  was  born  in  the  world  of  asuras.  She  grew up  under  the  name  Mayavati  and  became  the  wife of  Sambara. While  Sri  Krsna  was  living  as  the  chief  of  Dvaraka  his first  wife  Rukmini  was  yearning  for  a  child.  Krsna  was deeply  moved  by  the  grief  of  Rukmini  and  he  flew  on the  back  of  Garuda  to  Kailasa  to  obtain  a  boon  for  the birth  of  a  child  for  her.  On  the  way  he  alighted  in  the aSrama  of  Naranarayanas  and  after  obtaining  the  bless- ings of  the  sages  there,  went  to  Kailasa  and  bowed before  Siva  and  explained  to  him  the  purpose  of  his visit.  Siva  blessed  him  and  said  that  Kamadeva  who was  burnt  to  death  by  the  fire  of  his  third  eye  would take  birth  again  as  the  son  of  Rukmini.  Krsna  returned to  Dvaraka  well-pleased.  Rukmini  became  pregnant and  gave  birth  to  Pradyumna,  a  rebirth  of  Kamadeva. The  demon  Sambara  knew  of  this  birth  and  coming  to Dvaraka  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 Sambara  caught  this  fish  and  following  the  custom  pre- valent there  presented  the  king  with  the  fish.  Sambara called  his  wife  Mayavati  and  asked  her  to  take  the  fish and  get  it  cooked.  When  Mayavati  cut  open  the  fish  for cooking  she  found  to  her  surprise  a  beautiful  child  in- side it.  Even  from  the  first  sight  of  the  child  Mayavati 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  Kamadeva  were  found  in  him.  Mayavati was  excited  to  find  a  resemblance  in  him  of  her  lost husband  Kamadeva.  One  day  the  great  sage  Narada came  that  way  and  calling  Mayavati  to  his  side  secretly revealed  to  her  that  Pradyumna  was  the  incarnation  of Kamadeva  and  was  thus  her  lost  husband.  From  that day  onwards  Mayavati's  affection  for  him  changed  into one  of  love.  She  taught  him  all  the  magic  and  witch- craft of  Sambara.  When  Pradyumna  found  that  Maya- vati's affection  for  him  was  gradually  changing  into  one of  passionate  love  he  questioned  her  about  it.  Mayavati then  told  him  everything  that  happened  and  Pra- dyumna decided  to  kill  Sambara  and  take  Mayavati away. 3)  War    with    Sambara.     Pradyumna     waited    for    an opportunity  to  kill  Sambara.  One  day  Pradyumna  went under  the  flagstaff  of  Sambara  which  flew  the  royal  flag of  the  king  with  an  emblem  of  the   figure  of  a  lion  em- bossed on  it.  He  dropped  it  down  by  one  stroke   of  his arrow.  Hearing  of  this  Sambara  ordered   his  sons  to  kill Pradyumna.  The  eleven  sons  of  Sambara,  viz.,  Atisena, Citrasena,  Visvaksena,    Srutasena,    Susena,    Somasena, Akkala,    Vikala,    Kumbhaketu,    Sudamstra    and   KeSI, attacked  Pradyumna.  The  devas  came  in  their   vimanas 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    Pra- dyumna cut  them  all  by  his  arrows  and  cut  to  pieces  all the   sons   of  Sambara.    Then    Sambara  sent    an    army against  him.  They  were  also  made  to  flee  by  the  arrows of  Pradyumna.  Then    Sambara  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  Sambara  started  his  magical  war. But  Pradyumna  faced  that  also.  Sambara  sent  phantom lions;  but  Pradyumna   made  them   immobile.  Sambara then  in  turn  created  storms,    rains,   wild  animals,   ser- pents and  vultures.  All  of  them  were  killed    by  Pradyu- mna. Then  with  a  well-aimed  arrow  Pradyumna  killed Sambara.  Then  he  rushed  to  Dvaraka   carrying  Maya- vati with  him.  The  people  of  Dvaraka   were  astounded to  see  them.  Pradyumna  went  to    Sri  Krsna    and  Ruk- mini and  told  them  the  whole   story.  They   were   over- joyed to  find  them  and  blessed  them. Aniruddha  who  married  Usa  the  daughter  of  Bana  was the  son  of  Pradyumna.  (Chapters  103  to  108,  10th Skandha,  Bhagavata) . 4)  Prabhdvatiparirqya.     Marriage       with       Prabhavati. (See  under  Prabhavati) . 5 )  Other  details. (i)  Pradyumna  was  born    of  a    part    of  Sanatkumara. (Sloka  152,  Chapter  67,  Adi  Parva). (ii)   Pradyumna  was  one    among    those    who    came   to Arjuna  from  Dvaraka  with  dowry  for  his  marriage  with Subhadra.  (Sloka  31,  Chapter  220,  Adi  Parva). (iii)    Pradyumna  was  present  for    the   Rajasuya   Yajna ofYudhisthira.  (Sloka  16,  Chapter  34,  Sabha  Parva). (iv)    Pradyumna  consoled  and  encouraged  the   Yadava. PRAGAHI army  which  stood    dumb-founded   before    the  valorous exploits  of  King  Salva.  (Chapter  17,  Vana  Parva) . (v)    Pradyumna  fainted  during  a    fierce    fight  between himself  and  King  Salva.  (  Chapter  1 7,  Sloka    22,  Vana Parva ) . (vi)  Pradyumna  slew  King  Salva  in  the  end.  (Chapter 19,  Vana  Parva). (vii)   Pradyumna  means  the  merging  of  Bhutajala  dur- ing Pralaya.  (Sloka  37,  Chapter  340,  Santi  Parva). (viii)    Pradyumna    fell    dead    by   the    beatings    of  the Bhojas  during  the  Mausala  fight.      (Sloka    33,  Chapter 3,  Mausala  Parva) . (ix)  After  his  death  Pradyumna  took  the  form  of Sanatkumara.  (Sloka  13,  Chapter  5,  Svarearohana Parva) . PRAGAHI.  A  preceptor.  He  has  expressed  his  views  on Yajfias  in  the  book  Saiikhyayana  Brahmana.  Pragahi describes  what  should  be  done  in  case  any  of  the Karmans  is  left  out  by  mistake  during  a  Yajna. (Sankhyayana  Brahmana). PRAGHASA  I.  A  raksasi  (demoness).  She  was  one among  the  several  leading  demonesses  who  sat  around Slta  in  Lanka  to  coax  her  into  accepting  Ravana  as her  husband.  An  ill-tempered  woman,  this  demoness tried  several  methods  to  win  Slta  to  the  side  of  Ravana. (Sarga  23,  Sundara  Kanda,  Valmlki  Ramayana). PRAGHASA  II.     A    female    follower    of  Subrahmanya (Sloka  16,  Chapter  46,  Salya  Parva) PRAGHASA(S).  A  tribe  of  raksasas  (demons). (Chapter  285,  Vana  Parva) . PRAGHOSA.  A  son  of  Sri  Krsna.  (10th  Skandha, Bhagavata). PRAGJYOTISA.  The  palace  of  Narakasura.  Naraka- sura  was  known  as  Bhaumasura  also.  After  the  death of  this  asura  Bhagadatta  became  King  there.  After Bhagadatta  Vajradatta  became  ruler  there.  Pragjyotisa was  an  invincible  fortress  of  the  asuras.  (Chapter  23, Verse  28,  Sabha  Parva;  Chapter  48,  Udyoga  Parva and  Chapter  75,  AsVamedha  Parva) . PRAHASA  I.  A  serpent  born  of  the  family  of  Dhrta- rastra.  This  serpent  was  burnt  to  death  at  the  Sarpa- satra  of  Janamejaya.  (Sloka  16,  Chapter  57,  Adi Parva) . PRAHASA  II.  A  soldier  of  Subrahmanya.  (Sloka  68, Chapter  45,  Salya  Parva) . PRAHASTA.     A  minister  of  Ravana. 1 )  Genealogy.     Descending     in     order     from     Visnu — Brahma—  Heti  --  VidyutkeSa  —  Sukesa  —  Sumali  — ' Prahasta. The  demon  Sukesa  got  of  his  wife  Devavati  three  sons named  Malyavan,  Sumali  and  Mali.  Of  these  Sumali got  of  his  wife  Ketumati  ten  sons  named  Prahasta, Akampana,  Vikata,  Kalakamukha,  Dhumraksa, Danda,  Suparsva,  Sarhhrada,  Prakvata  and  Bhasakarna and  four  daughters  named  Veka,  Puspotkata,  Kaikasi and  Kumbhlnasl.  Most  of  the  sons  were  the  ministers of  Ravana. 2)  Other  details. (i)  Prahasta  was  the  chief  minister  of  Ravana.  (Uttara Ramayana). (ii)  In  the  Rama-Ravana  battle  Prahasta  fought against  Vibhisana  and  was  killed  by  the  latter.  (Sloka 4,  Chapter  286,  Vana  Parva) . PRAHETI  I.     A    demon.    Once   Brahma,    the     creator, became  hungry  and  in     his    anger   he   produced  some 595 PRAHLADA  1 sounds  which    became    Raksasas    and      Yaksas.  When one  said    "Raksamahe"    the    raksasas    (demons)    came into  being  and  when  the    other  said    'Yaksamahe'    the Yaksas  came  into  being.  It   was    Praheti    who    became the  father  of  the  raksasas  and  Heti,    the    father   of  the Yaksas.  Both  of    them    became    mighty   and    powerful like  Madhu  and  Kaitabha.  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   Himfdayas    and    doing     penance    there attained  moksa.  Heti  when    he    came    of  age   married Bhaya,  sister  of  Kala,  and  got  a  son  named  Vidyutkesa. Vidyutkes'a  married  Salakatanka,  daughter  of  Sandhya. The  raksasa  race  born  of  them    lived    in    Patala    and Lanka.  In  the  Rama-Ravana  battle  all  were  killed. PRAHETI  II.  A  demon.  This  demon  travels  along with  a  Surya  named  Aryaman  during  the  month  of Vai'akha  (May).  (12th  Skandha,  Bhagavata). PRAHLADA    I. 1)  General  information.     Son    of  a    raksasa    King    who saw  Mahavisnu  by  means  of  his  devotion  in    the   form ofNarasirhha  (man-lion).       His  father    was    Hiranya- kasipu and  mother  Kayadhu. 2)  Genealogy.     Descending    in     order    from      Visnu  — Brahma  —  Marici    —   Kasyapa      -  Hiranyakagipu  — Prahlada. 3)  Birth.     Kasyapaprajapati  got  of  his   wife    Dili    two sons    named   Hiranyaksa    and     Hiranyakasipu    and   a daughter  named  Simhika.  Of  these  two,  Hiranyaksa  got boons  from  Brahma  and  roamed  about  as  a  very  valiant hero  destroying  everything  on  earth  and  finally    pulling down  the  earth  to  the  depths  of  the  ocean.     Mahavisnu then  incarnated  as  Varaha  and   after     killing  Hiranya- ksa lifted  the  earth  from  the  ocean    and    put    it  in   its original  position. Hiranyakasipu  became  very  angry  at  Mahavisnu  for killing  his  brother  and  with  a  view  to  wreaking vengeance  on  him  performed  penance  to  propitiate Brahma.  When  the  emperor  of  the  demons,  Hiranya- kasipu, 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  Kayadhu  wife  of Hiranyakasipu  by  force.  Narada  who  heard  the meanings  of  the  poor  woman  under  the  clutches  of Indra  got  her  released  from  Indra 's  hold.  For  some time  she  stayed  in  the  asrama  of  Narada  worshipping him.  Kayadhu  was  pregnant  then.  Narada  taught  the child  in  Kayadhu's  womb  lessons  in  Vedas,  moral philosophy,  duty  and  spiritual  knowledge.  When Hiranyaka'ipu  returned  after  his  penance  Kayadhu joined  him  and  very  soon  gave  birth  to  a  son.  That  boy was  Prahlada. Hiranyaka'ipu  begot  of  Kayadhu  five  sons,  Prahlada, Samhlada,  Anuhlada,  Sibi  and  Baskala.  Prahlada  got three  sons  named  Virocana,  Kumbha  and  Nikumbha. The  celebrated  emperor  Mahabali  was  the  son  of Virocana.  Bana  was  the  son  of  Mahabali.  Usa, daughter  of  Bana,  was  married  to  Aniruddha,  son  of Pradyumna  and  grandson  of  Sri  Krsna.  (Chapter  65, Adi  Parva;  Chapter  19,  Agni  Purana;  Chapter  15, Arhsa  1,  Visnu  Purana  and  7th  Skandha,  Bhagavata). 4)  Boyhood  and  education.  Hiranyakasipu  decided  to make  Prahlada  an  instrument  to  wreak  vengeance  on Mahavisnu.  Entrusting  the  education  of  his  son  to PRAHLADA I 596 PRAHLADA  I able  preceptors  he  instructed  that  the  boy  should  never mutter  'Narayanaya  namah'  but  should  on  the  other hand  mutter  'Hiranyaya  namah'  only.  Not  only  that, he  wiped  out  the  name  of  Narayana  from  the  land altogether.  Prahlada  stayed  in  the  house  of  the preceptor  and  studied  his  lessons.  One  day  Prahlada went  to  see  his  father  along  with  his  preceptor.  Hiranya- kaiipu  was  drunk  then.  Prahlada  went  and  prostrated before  his  father  and  Hiranyakasipu  lifting  the  boy  up from  the  ground  asked  him  with  affection  to  repeat  to him  all  the  good  things  he  had  learned  so  iar  and Prahlada  quickly  repeated  thus  : — -"I  bow  down  to Mahavisnu,  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  Prahlada  struck  his  father  like  a  thunder- bolt. With  hh  lips  trembling  with  anger  Hiranyakasipu 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  Prahlada  said that  all  those  things  were  put  into  his  mind  by  Maha- visnu himself.  A  hot  discussion  then  took  place  between Prahlada  and  his  father  and  in  the  end  Hiranyakasipu ordered  the  preceptor  to  take  away  Prahlada  and  make another  earnest  attempt  to  correct  him  and  bring  him round  to  the  emperor's  liking.  Prahlada  stayed  for  ano- ther period  with  the  Guru  serving  him  with  devotion and  studying  well.  After  a  long  time  Prahlada  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  Hiranyakasipu  Prahlada again  repeated  verses  in  praise  of  Mahavisnu.  The  emp- eror's rage  knew  no  bounds  and  he  ordered  his  men  to kill  his  son.  (Chapter  17,  Arhsa  1,  Visnu  Purana) . 5)  Torturing  Prahlada.  On  hearing  the  order  of  Hiranya- kasipu many  armed  soldiers  surrounded  Prahlada. Prahlada  addressed  them  thus  :  "Oh  daityas,  Maha- visnu resides  in  your  weapons,  in  you  all  and  in  me  also. Since  that  is  the  real  truth  your  weapons  will  not  in- jure me."  The  daityas  struck  him  hard  with  their  wea- pons but  Prahlada  did  not  feel  pain  at  all. Hiranyakasipu  then  sent  thousands  of  poisonous  ser- pents led  by  great  ones  like  Taksaka.  When  they  started thrusting  their  venomous  fangs  into  his  body,  Prahlada stood  cheerfully  meditating  on  Mahavisnu  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. Hiranyakasipu  then  sent  the  astadiggajas  (the  eight elephants  who  bear  the  burden  of  this  earth)  to  kill Prahlada.  The  huge  animals  bigger  than  the  biggest  of mountains  threw  the  boy  to  the  ground  and  struck  him with  their  long  and  pointed  tusks.  Prahlada  lay  medi- tating on  Mahavisnu  and  the  tusks  that  hit  the  body  of Prahlada  were  broken  to  bits.  Prahlada  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  fire- pit  meditating  on  Mahavisnu  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  tortur- ing Prahlada.  Their  consoling  words  alleviated  his  rage and  he  sent  Prahlada  again  to  his  Guru  for  another term  of  stud/.  He  stayed  with  his  Guru  and  continued his  studies.  Whenever  he  got  leisure  he  taught  the  other inmates  of  the  asrama  lessons  in  Visnumarga.  Hiranya- kasipu was  informed  of  this  and  obeying  orders  from  him the  asuras  gave  poison  to  Prahlfida.  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  Prahlada and  hit  him  on  his  breast  with  its  spike.  The  spike broke  into  pieces  and  the  devil  turning  back  cursed  the priests.  Then  the  daityaraja  took  him  to  the  top  of  a mountain  twentyfour  miles  high  and  pushed  him  down from  there.  The  boy  fell  down  meditating  on  Maha- visnu and  the  goddess  of  earth  received  him  with  ex- tended hands  and  prevented  a  painful  impact  with  the ground.  The  father  became  furious  and  sent  Sambara- sura  to  kill  his  son.  Sambara  tried  many  magical  attacks. Prahlada  without  any  ill-feeling  towards  Sambara sat  meditating  on  Mahavisnu  and  then  Visnu  sent  his Sudarsana  wheel  against  the  demon  and  he  was  forced to  retreat.  Then  by  orders  from  Hiranyakasipu  the  wind god  entered  the  body  of  Prahlada.  Prahlada  knew  it and  he  sat  meditating  on  Visnu  and  the  latter  entering the  body  of  Prahlada  drank  the  wind  inside  him.  When Hiranyakasipu  was  defeated  in  all  his  attempts  to  kill Prahlada  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  Sukra- carya.  When  Prahlada  completed  his  education  and  the Guru  felt  the  boy  had  become  humble  he  took  him  back to  Hiranyakasipu. Once  again  Hiranyaka'ipu  entered  into  a  discussion  on god  with  his  son  and  dissatisfied  with  his  continued  de- votion to  Visnu  decided  again  to  kill  his  son.  He  was thrown  into  the  ocean  bound  hand  and  foot.  With  every movement  of  Prahlada  the  ocean  became  turbulent and  water  rose  on  all  side*.  There  was  a  deluge  on earth.  Hiranyakasipu  called  the  daityas  to  hi<=  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  danavas  brought  mountains  and  drop- ped them  over  Prahlada  lying  inside  the  ocean.  The mountains  lay  spread  over  thousands  of  miles.  Lying thus  in  the  ocean  the  pious  boy  prayed  to  Mahavisnu and  the  latter  appeared  before  him  and  granted  him boons.  Escaping  from  the  ocean  Prahlada  went  to  his father  and  prostrated  before  him.  Hiranyakasipu  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  treat- ing him  as  his  son.  (Chapter  20,  Arhsa  1,  Visnu Purana) . 6)  The  incarnation  of  Narasirhha.  But  as  days  went  by Hiranyakasipu  got  wild  again.  He  could  not  bear  his son's  increasing  devotion  to  Visnu.  He  hated  to  hear Prahlada's  chanting  of  Visnu's  name  and  so  one  dar PRAHLADA  I 597 PRAHLADA while  Prahlada  was  repeating  his  chantings  of  Visnu's name  Hiranyaka'ipu  Dumped  up  from  his  seat  with sword  in  his  hand  and  asked  Prahlada  where  his  Visnu was.  Prahlada  very  calmly  replied  that  Visnu  was  pre- sent everywhere  even  in  stones,  trees  or  the  pillars  of the  palace.  Hiranyakasipu  in  uncontrollable  rage  struck the  nearest  pillar  with  his  sword.  Then  to  the  shock- ing surprise  of  Hiranyakasipu  Mahavisnu  in  the  form  of a  fierce  man-lion  (Narasirhha)  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  point- ed like  diamond  needles,  nails  white  and  cup-like  and a  body  as  bright  and  brilliant  as  a  thousand  crores  of suns.  Only  Prahlada  could  stand  before  the  figure  and look  at  it. The  man-lion  jumped  on  the  body  of  Hiranyakasipu and  tearing  open  the  belly  of  Hiranyakasipu  took  the bloody  intestines  out  and  wearing  it  round  its  neck performed  a  naked  dance.  Everything  happened  in  no time  and  the  Narasimha  changing  into  the  form  of Mahavisnu  blessed  Prahlada  and  then  disappeared. (7th  Skandha,  Bhagavata). 7)  Prahlada  and  Naranarayanas.  When  Hiranyaka'ipu was  killed  Prahlada  was  crowned  as  emperor  of  the demons  in  Patala.  At  that  time,  once  Cyavana  the  best  of the  Bhrgus,  went  to  Nagakulesvaratirtha  to  bathe  in  the Narmada.  He  saw  Mahadeva  there.  When  he  entered the  waters  of  the  river  a  serpent  Kekaralohita  by  name bit  him  and  took  him  to  Patala.  Cyavana  meditated  on Visnu  when  he  was  bitten  by  the  serpent  and  so  he  was not  affected  by  the  poison  of  the  serpent.  He  therefore, roamed  about  in  Patala  accepting  the  hospitality  of  the serpent  maidens.  Travelling  thus  he  reached  the  land of  the  danavas.  He  was  worshipped  by  the  daityas  there and  Prahlada  finding  an  ascetic  of  great  saintliness  hon- oured and  worshipped  by  his  people  received  him  with respect  and  worshipped  him  and  enquired  abo.ut  him. Cyavana  said  :  "I  came  today  to  see  Nagakulesvara and  bathe  in  the  Narmada  river.  But  as  soon  as  I  en- tered the  river  I  was  caught  by  a  serpent  and  was brought  to  Patala.  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  tirthas  of  the  earth, which  are  in  the  heavens  and  which  all  in  Patala  ? Please  do  enlighten  us."  Cyavana  replied  ;  "Mighty king,  Naimisa  is  the  best  of  all  tirthas  on  earth,  Puskara in  the  heavens  and  Cakratirtha  in  Patala." The  daitya  emperor  turned  to  the  danavas  and  said "Make  all  preparations  immediately.  We  must  go  to earth  to  bathe  in  the  holy  tTrtha,  Naimisa.  We  can  then see  Pundarlkaksa  (lotus-eyed)  Visnu  sitting  there  as Pitambara  (robed  in  yellow)."  Hearing  this  danavas with  heavy  equipments  started  from  Patala  with  their king  to  the  earth. All  the  mighty  danavas  reached  the  forest  of  Naimisa and  after  bathing  in  the  holy  pond  there  went  for  hunt- ing. During  their  wanderings  they  found  the  river  Sar- asvati,  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  arr- ows looked  like  serpents  and  the  gruesome  sight  roused Prahlada's  anger.  Near  that  tree  sat  two  ascetics  wear- ing the  hide  of  Krsna  deer  and  matted  hair  on  thei heads.  By  their  side  were  two  divine  bows,  Sarnga  and Ajagava  with  two  never-empty  quivers.  Prahlada  mis- took them  for  two  fake  sannyasins  and  therefore  question- ed them  thus  :  "Why  are  you  thus  falsely  trading  on virtuousness  ?  What  connection  is  there  between  matted hair  and  penance  and  weapons  of  such  supreme  qual- ity ?"  Then  one  of  the  rsis,  Nararsi,  said  "King  of  dait- yas, why  do  you  think  like  that  ?  If  one  is  powerful whatever  one  does  will  be  right. "Prahlada  jeered  and  said "When  I,  who  have  fixed  limits  for  virtue  and  righte- ousness, 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." Prahlada  got  furious  on  hearing  the  boasting  of  the  rsi and  took  a  vow  thus  immediately  :  "I  will  fight  and win  against  Naranarayanas."  Then  the  great  Prah- lada 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  arr- ows on  Prahlada  with  it.  But  Prahlada  broke  them  all with  his  gold-plated  matchless  arrows.  Nara  got  angry when  he  found  all  his  arrows  broken  to  pieces  so  easily by  Prahlada  and  he  sent  different  kinds  of  arrows  in quick  succession.  But  the  daitya  king  replied  with  aston- ishing 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  smash- ed them  all  to  pieces  by  his  gold-plated  ones. The  fight  then  turned  to  one  with  divine  weapons.  The asura  chief  took  the  divine  Brahmastra  and  then  Nara took  the  fierce  Narayanastra.  They  met  in  the  air  and fell  down  powerless.  When  his  Brahmastra  got  fused Prahlada  got  wild  with  anger  and  taking  a  mace  jump- ed out  of  his  chariot  and  rushed  at  Nara.  When  Nara- yana  saw  the  daitya  chief  rushing  towards  Nara  with his  mace  he  asked  Nara  to  step  aside  and  faced  the demon  himself.  Prahlada  then  attacked  Narayana  and hit  him  with  the  mace.  But  the  mace  broke  into  a  hun- dred pieces  and  Prahlada  was  forced  to  use  other  wea- pons. The  fight  became  ghastly  and  even  devas  assem- bled above  to  witness  the  fight.  When  Prahlada  found it  was  getting  more  and  more  difficult  for  him  to  defeat the  Naranarayanas  he  prayed  to  Mahavisnu  for  help. Visnu  appeared  before  him  and  when  Prahlada  asked him  the  reason  why  he  could  not  defeat  Naranarayanas, Visnu  replied  that  they  were  the  sons  of  Dharmadeva who  were  invincible  by  weapons.  They  could  be  won over  only  by  devotion. Hearing  that  Prahlada  returned  to  Patfxla  and  entrust- ing the  administration  of  his  kingdom  to  his  cousin Andhaka,  son  of  Hiranyaksa,  Prahlada  returned  to Badarikasrama  and  erecting  an  asrama  there  started  a penance  to  propitiate  Naranarayanas.  When  Nara- narayanas appeared  before  him  Prahlada  requested  to be  pardoned  for  fighting  against  them.  They  pardoned him  and  blessed  him  and  Prahlada  returned  to  Patala. Even  after  his  return  Prahlada  did  not  take  back  the administration  from  Andhaka.  He  constructed  an asrama  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,  Vamana Purana). 8)  Blessings  of  Sukra.  Andhaka,  son  of  Hiranyaksa, ruled  over  the  empire  only  for  a  short  time.  At  that  time PRAHLADA  1 598 PRAHLADA  IV 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  Prahlada was  crowned  the  emperor  of  the  asuras.  Prahlada  then went  to  the  mountain  Gandhamadana  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  Mahavisnu  defeated  them.  They  fled  from  their land  and  took  refuge  under  their  preceptor  Sukracarya. Sukra  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  con- fidence 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  Sukracarya  was  very powerful  and  if  the  daityas  attacked  them  with  the help  of  Sukracarya  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  Sukracarya went  to  do  penance  for  attaining  more  power.  The daityas  awaited  the  return  of  theit  acarya.  In  the  mean- time they  sent  Prahlada  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.  Prahlada  returned  triumphant. Sukra  did  severe  penance  to  propitiate  Siva  and  Siva appeared  before  Sukracarya  and  when  he  knew  that the  purpose  of  Sukra  was  to  defeat  the  devas  he  was a  bit  embarrassed.  So  he  told  him  thus :  "Oh  sage Sukra,  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  Siva  thought  Sukra  might  not  be  able to  complete  the  penance  and  so  not  succeed  in  his  plan of  destroying  the  devas.  But  Sukra  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  Sukra  and  sought  her  help. The  devas  rebelled  against  Sukra's  mother  and  she  in- voked the  goddess  of  sleep  and  put  all  the  devas  into deep  slumber.  Mahavisnu  stealthily  carried  away  Indra lying  asleep.  Indra  persuaded  Mahavisnu.  to  kill  Sukra's mother  and  he  cut  off  the  head  of  Sukra's  mother  by the  divine  discus,  Sudarsana. Bhrgumaharsi.  father  of  Sukra,  was  angry  at  that arrogant  and  cruel  deed  of  Mahavisnu  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  Sukra  came  back  after  his  penance  Indra sent  his  daughter  Jayanti  to  destroy  the  penance  of Sukra.  She  went  in  the  guise  of  a  demon  girl  to  serve Sukracarya.  In  the  meantime  at  the  request  of  Indra Brhaspati  took  the  form  of  Sukracarya  and  presented himself  before  the  daityas.  The  daityas  believed  him  to be  their  real  guru  Sukra  and  were  pleased. Ten  years  went  by  and  one  day  Sukracarya  remember- ing the  old  events  left  Jayanti  and  went  to  his  court in  the  demon  land.  Brhaspati  had  by  that  time  returned to  devaloka  fully  satisfied  with  his  mission.  The  devas not  knowing  that  Sukra  had  returned  started  for  a  war with  the  daityas.  Sukra  when  he  came  back  went  wild when  he  knew  that  his  people  had  been  worshipping Brhaspati  for  ten  years.  The  angered  preceptor  was  not to  be  pacified  by  any  amount  of  arguments  and  so  they sent  Prahlada  to  Sukracarya  and  Prahlada  pleaded  for controlling  his  anger  and  Sukra  did  so. Sukra  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  Savarni  Manu  to  come, emperor  Bali  would  become  all-powerful  and  he  would then  fight  and  win  the  devas.  Prahlada  returned  and told  the  asuras  the  message  of  Sukracarya.  But  the daityas  were  not  satisfied  and  compelled  Prahlada  to  go to  war  with  the  devas.  At  last  Prahlada  was  forced to  agree  and  a  fierce  dcvasura  battle  ensued.  Prah- lada met  Indra  in  a  single  combat  and  it  prolonged  for a  hundred  years.  In  the  end  Prahlada  won.  Indra prayed  to  the  goddess  and  fearing  that  she  might  des- troy the  demon  world,  Prahlada  also  prayed  to  her. The  devi  was  pleased  with  both  of  them  and  she  paci- fied them  both  and  each  went  back  to  his  own  place. (4th  Skandha,  Devi  Bhagavata) . 9)  Other  details. (i)  Once    there   was   a    fight    between    Prahlada    and Kala.    (Bhavisya  Parva,  Chapter  59) . (ii)    Bali    who   was    trampled  down  to    Patala  built   a Visnu  temple  and  worshipped  Visnu  following    the    ad- vice   of  Prahlada.  (See  under  Bali). ^  (iii)  Once    Prahlada   taught   Indra   the    rules    of  good conduct.    (Sloka  28,  Chapter  124   San ti  Parva). (iv)  Once  Usanas  sang  in  honour  of  Prahlada.    (Sloka 50,  Chapter  139,  Sand  Parva). (v)  Once  Prahlada  learnt  the  importance  of  Ajagara- vrtti  from  a  sage.  (Chapter  179,  Santi  Parva). (vi)  During  the  reign  of  emperor  Prthu  when  the  god- dess of  earth  (BhumidevI)  was  milked,  the  asuras  used Prahlada  as  the  calf  to  milk  madya  (wine)  from  her. (4th  Skandha,  Bhagavata). (vii)  Prahlada  sits  in  the  court  of  Varuna  and  worships him.  (Sloka  12,  Chapter  9,  Sabha  Parva). (viii)     Prahlada    once  went    to    the  court  of  Brahma  to worship  him.  (Sloka  19,  Chapter   1 1,  Sabha  Parva) . (ix)   Prahlada  acted  as  mediator  in  the  controversy  bet- ween Virocana  and  Sudhanva.  ( See  under    Sudhanva) . (For  knowing   more   details    about    Prahlada  please  see under  Virocana  and  Bali. ) PRAHLADA  II.  A  Ksatriya  King  born  of  the  family of  Balhika.  This  King  belonged  to  the  line  of  kings under  the  demon  king  Salabha.  ( Sloka  30,  Chapter  67, Adi  Parva). PRAHLADA  III.  A  serpent.  This  serpent  sits  in  the court  of  Varuna  and  worships  him.  (Sloka  10,  Chapter 9,  Bhisma  Parva). PRAHLADA  IV.  A  place  of  human  habitation  of Puranic  fame.  (Sloka  46,  Chapter  9,  Bhisma  Parva) . PRAHUTA 599 PRA  FBI PRAHUTA.     A  great  yajna. Manusmrti  states  that  respecting  each  of  the  following five  is  considered  as  a  yajfla  in  itself  : — A  devata,a  guest, servants,  parents  and  the  self.  Of  these  the  first  is called  Ahuta,  second,  huta,  third,  prahula,  fourth brahmyahuta  and  fifth,  prasita  (Slokas  72.  73,  Chapter 3,  Manusmrti) . PRAJAGARA.  A  celestial  lady.  Once  when  Arjuna  went to  the  court  of  Indra  this  celestial  maiden  gave  perform- ance in  dance  at  the  request  of  Indra.  (Sloka  30, Chapter  43,  Vana  Parva). PRAJAGARAPARVA.  A  sub-division  of  Udyoga  Parva  of Mahabharata.  This  comprises  chapters  33  to  40  of Udyoga  Parva. PRAJA&GHA.  A  raksasa  (demon)  of  the  party  of Ravana.  This  demon  was  killed  by  Angada.  (Sarga 76,  Yuddha  Kanda,  Valmiki  Ramayana) . PRAJAPATI  (S) .  '  Creators  of  the  world.  With  a  view  to making  creation  easy  Brahma  at  first  created  twentyone Prajapatis  (creators) .  They  are  Brahma,  Rudra,  Manu, Daksa,  Bhrgu,  Dharma,  Tapa,  Yama  Marici,  Aiigiras, Atri,  Pulastya,  Pulaha,  Kratu,  Vasistha,  Paramesthi, Surya,  Candra,  Kardama,  Krodha  and  Vikrita.  (Chapter 384,  Santi  Parva). PRAJAPATIVEDI.  This  is  a  holy  place  situated  in  the middle  of  four  sacred  places  in  Kuruksetra  named Tarantuka,  Arantuka.  Paras  uramakunda  and  Macakruka. This  place  is  called  the  Uttara  (north)  vedl  of  Praja- pati  also.  Besides  this,  four  other  places,  Pratisthana- purl  (with  Prayaga),  Kambala,  ASvatara  and  Bhogavati are  called  Prajapativedis.  The  aforesaid  five  sacred Places  are  called  Brahmavedl  also.  ( Chapter  53,  Salya Parva;  Chapter  85,  Vana  Parva). PRAjAPATYA.  A  kind  of  marriage. Sahobhau    caratam    dharma- miti   vacanubhasya    ca/ Kanyapradanamabhyarcya Prajapatyo  vidhih  smrtah  // (Sloka  30,  Chapter  3,  Manusmrti). Giving  in   marriage    to    a    brahmacarl   one's   daughter after  inviting  him    to  his  house  and  worshipping  him  is called  Prajapatya. PRAKALA.  A  serpent  born  of  the  family  of  Vasuki. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Chapter  57,  Adi  Parva). PRAKASA.  A  brahmin  born  of  the  family  of  Bhrgu.  He was  the  son  of  Tamas  who  belonged  to  the  race  of Grtsamada.  (Sloka  63,  Chapter  30,  Anusasana  Parva). PRAKKOSALA.  The  place  east  of  Kosala.  Sahadeva conquered  this  place  situated  in  Daksinabharata  (Sloka 13,  Chapter  31,  Sabha  Parva) . PRAKRTA.  A  Yaksa.  He  became  very  rich  within twelve  days.  (Sloka  19,  Chapter  134,  Vana  Parva). PRAKRTI  ;  PURUSA.  Prakrti  (matter)  and  Purusa (spirit)  are  two  basic  factors  essential  for  production  of the  Prapanca  ( the  visible  world  which  is  the  scene  of manifold  action)  as  man  and  woman  are  for  the  product- ion of  progeny.  From  Purusa  (male),  Prakrti  (female) originated  and  then  they  together  created  the  Prapanca. The  Vedas  and  Puranas  make  statements  everywhere regarding  Prakrti  and  Purusa  and  three  of  the  most important  ones  are  given  below  : 1 )  'Pra'  means  'principal'  and  'Krti'  means  'creation'. Therefore  the  word  is  meant  to  convey  the  meaning 'one  that  is  the  principal  factor  for  creation'.  'Pra'  means 'sattvic',  'Kr'  means  'rajasic'  and  'ta'  means  'tamasic' and  the  word  'Prakrti'  thus  conveys  the  power  of  the three  gunas'.  'Pra'  means  'before'  and  'Krti'  means creation  and  so  Prakrti  means  that  which  existed  be- fore creation. Before  creation    Prakrti  lay  merged    with  the    Supreme Spirit  without  separate  existence.     But  when   the  desire for  creation  was    aroused,  this    Supreme  Spirit    divided itself  into    Prakrti  and    Purusa.     Then    the   right  half becomes 'Purusa'  and  the  left  half 'Prakrti'  Even  though they    are    thus    two     yogmdras      (kings    among    sages) they  see  themselves  as  merged  with  the  eternal  One  like fire  and   heat   and  assert    the     truth   Sarvam  Brahma- mayam  (everything  is  Brahman,  the    Supreme    Spirit) . It   was    this  basic    Prakrti  that  took    forms  as    the    five goddesses,       Durga,     Laksmi,  Sarasvatl,     Savitri     and Radha.      (9th    Skandha,  Devi  Bhagavata). 2)  Purusa  is  the  vital  sentient    Truth  that  sets  in  action the  entire  Prapanca.     This  Purusa    is  Supreme    among the  Supreme,    beyond  human    comprehension,    without form,  colour,  name,  without  origin,    growih,  change    or end,  residing    in  himself   and    that  which    can  only    be imagined    to  exist.     This  purusa    has  got  two    different forms,  the    visible  and    the   invisible    and    also  a    third imaginary  one,  time.  The  sages  call  Purusa  the  Suksma- prakrti       (The  subtle  all-pervading   spirit,  the  supreme soul ) i .     This  Suksmaprakrti  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  Prakrti  endowed   with    the   three   gunas,    without beginning  or  end  is    eternal,  is  the    root    cause    of  this Prapanca.     This  Prakrti  pervaded  over  Prapanca   from the  beginning   of  the   great  Deluge    to  the  beginning  of creation.    Brahmajnanins  who  were  great  seers  and  who knew  the  truth  of  the  Vedas  speak    about  Prakrti  thus  : "There  was  no   night   or  day   then,    neither    the   earth nor  the  sky,  neither  light  nor  darkness.    There  was   no- thing but  this.  There  was  only  one  Brahman  merged  in which    were   Prakrti   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  Visnu that    the   two   forms    Prakrti    and    Purusa    originated. These    two  were    separated    from    Visnu  at  the  time  of the    great    deluge    and   again  joined    together    at    the time   of   creation.    The  form  of  Visnu  from  which   these occurred  was  termed  Time.  During  the  last  great  deluge this  visible  Prapanca  merged  with   it  and  so,  this  deluge was    called    Prakrtapralaya.   Time    is  eternal,  having  no end  and  so  the  process  of  Srsti,    Sthiti    and    Sarhhara (creation,  existence  and  destruction)  continued  without any  interruption. After  that,  during  Pralaya  (deluge),  Prakrti  and  Purusa stand  apart  due  to  equality  of  the  gunas,  Sattva,  Rajas and  Tamas  in  Prakrti.  Visnu  in  the  form  of  Time  starts the  work  to  join  them  both  together.  Then  when  the time  of  creation  came  Visnu,  the  Supreme  Being,  the supreme  soul,  the  god  of  all  living  beings,  omnipresent and  omnipotent  by  his  will  entered  the  emotionless Purusa  and  emotional  Prakrti  and  created  sensations  in them.  Smell  is  the  sense  which  creates  sensation  in  one by  its  nearness  to  it.  Just  like  that  Visnu  by  his  very presence  near  them  created  disturbances  in  them.  It  is Visnu,  the  best  of  Purusas,  who  acts  as  Prakrti  which can  disturb  and  which  can  be  disturbed,  which  exists PRALAMBA  I 600 PRAMADVARA in  states  of  contraction  and  expansion.  It  is  Visnu,  the god  of  the  gods,  who  exists  in  forms  of  Suksma  and Sthiila,  and  as  the  great  tattva  and  as  the  devas  like Brahma. The  Mahattattva  originated  from  Prakrti,  which  was existing  as  emotionless  due  to  the  equalisation  of  the three  gunas,  when  at  the  time  of  creation  Visnu,  Truth in  the  form  ofKsetrajna  (knower) ,  merged  with  Pra- krti. The  Mahattattva  in  its  three  forms,  Sattva,  Rajas and  Tarn  as  lay  enveloped  by  Prakrti  just  as  a  seed is  covered  by  its  husk.  From  this  Mahattattva  originat- ed the  three  egos,  Vaikarika,  Taijasa  and  Tiimasa,  the cause  of  the  Pancabhutas.  Because  that  ego  contained the  three  gunas  it  became  the  cause  of  the  origin  of  the bhutas  (elements)  and  indriyas  (senses).  Ego  pervaded the  Mahattattva  just  as  the  Mahattattva  pervaded (ArhSa  1,  Chapter  2,  Visnu  Purana). 3)  In  the  beginning  during  the  Deluge  the  world  was all  water.  Then  Siva  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  Purusa  and  from  Purusa he  made  Prakrti  for  the  creation  of  the  Prapanca.  These two,  Prakrti  and  Purusa,  created  the  Prajapatis  and they  in  turn  created  the  prajiis.  Purusa  seeing  the  vast creation  going  on  due  to  him  became  arrogant  and Siva  chopped  off  his  head.  Siva  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  akasa  and bhumi  (earth  and  sky).  (Taraiiga  2,  Kathapithalambaka, Kathasaritsagara) . RALAMBA  I.  A  notorious  danava  born  to  Kasyapa- prajapati  of  his  wife  Danu.  (Sloka  29,  Chapter  65, Adi  Parva). PRALAMBA  II.  An  asura  (demon).  He  attacked  Sri Krsna  and  Balarama  and  was  killed  by  Balarama.  ( 10th Skandha,  Bhagavata) . 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  Brahmapralaya  or  naimittikapralaya.  The third  is  Prakrtapralaya.  This  is  the  great  deluge  made  by prakrti  (nature)  at  the  end  of  a  thousand  Caturyugas (four  yugas)  .The  fourth  is  atyantikapralaya.  This  is  the union  of  the  soul  with  the  Supreme  Being  due  to  Jnana. Of  the  above  the  Brahmapralaya,  or  naimittikapralaya happens  at  the  end  of  a  Kalpa  or  a  day  of  Brahma  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  Maha- visnu,  lord  of  everything  in  this  universe,  would  pre- sent himself  in  the  seven  big  rays  of  the  Sun  and drink  to  emptiness  all  the  waters  of  all  the  three worlds,  earth,  ocean  and  patala.  Then  by  the  divine power  of  Mahavisnu  the  seven  rays  of  the  Sun  which had  grown  fat  by  drinking  this  water  would  become seven  separate  Suns.  These  Sunsvould  bum  all  the three  worlds  including  Patala.  Then  the  earth  would look  like  the  back  of  a  tortoise  (Kurmaprstha) .  At that  time  Rudra,  equal  in  brilliance  to  Kalagni,  would from  beneath  burn  the  patala  sending  breaths  from Adis"esa.  After  patala  Kalagnirudra  would  burn  the earth  and  then  the  heavens.  Because  of  this  all  the worlds  would  look  like  globes  of  fire.  Then  the  inhabit- ants of  these  worlds  would  go  to  Maharloka  unable  to bear  the  heat  and  from  there  to  Janaloka.  Thus  Visnu in  the  form  of  Rudra  would  destroy  everything. Then  from  the  face  of  Visnu  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  Vayu  would  encroach  upon  the  seats  of  the Saptarsis  in  the  ocean  and  by  the  breath  of  Visnu destroy  all  the  clouds.  At  that  time  Visnu,  lord  of  all, would  lie  on  the  back  of  Adisesa  in  that  one  big ocean  drinking  vayu  (air).  Visnu  will  lie  thus  for  a period  of  a  Kalpa  in  yogic  slumber  meditating  on Vasudeva  taking  the  name  Madhusudana  and  form of  Brahma  praised  by  the  siddhamunis  inside  the ocean.  After  that  he  would  take  the  form  of  Brahma and  start  creation. In  Prakrtapralaya  this  whole  universe  would  lie  in extinction  for  a  period  of  two  pararddhas.  One pararddha  is  100000000000000000  years  (one  followed by  seventeen  zeroes)  and  so  the  period  of  a  prakfta- pralaya  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  Visesa.  Then  prompted by  the  desire  of  Visnu,  pratisancarana  (back  into nature)  would  occur.  Then  Jala  (water)  would absorb  the  gunas  of  bhumi  like  gandha  (smell)  and when  the  qualities  of  the  earth  are  thus  absorbed  the earth  would  merge  with  pralaya.  Jala  is  rasatmaka. Agni  will  absorb  the  rasa  of  Jala  and  Jala  would  be kindled.  The  guua  of  Agni  is  form  and  is  in  the  form of  Sun.  Vayu  would  absorb  it  and  Agni  would  be destroyed.  Vayu  would  then  become  powerful  and shake  the  world.  The  quality  of  Vayu  is  touch  and  the ether  would  absorb  that  guna  of  Vayu  and  Vayu  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  Vayu  and Vayu  in  ether  and  ether  in  Aharikara  (ego).  Aharikara would  merge  in  Mahattattva.  This  Mahattattva  would be  absorbed  by  Prakrti.  Prakrti  has  got  two  forms:  — Vyakta  and  Avyakta  (Manifest  and  Un-manifest) .  The Vyakta  would  merge  with  Avyakta.  Purusa  is  single, pure  and  without  decay.  But  he  is  also  part  of  Para- matma (the  Supreme  Being) .  So  Prakrti  and  Purusa would  both  merge  into  the  Supreme  Being.  There  are no  distinctions,  fabrications  in  Paramatma.  the  lord  of all.  It  is  only  an  existence.  It  is  such  a  Paramatma that  should  be  known  and  which  itself  is  knowledge. The  Pdramatma  is  beyond  the  Atma(soul).  It  is  in such  an  indescribable  Paramatma  that  all  are  dissolv- ed during  a  Prakrtapralaya.  (Chapter  368,  Agni Purana ) . PRAMADA.  A  son  of  Vasistha.  He  was  one  of  the Saptarsis  of  Uttama  Manvantara.  ((.'th  Skandha, Bhagavata ) . PRAMADVARA.     Wife  of  Ruru. 1)  Birth.  Pramadvara  was  the  daughter  of  the  nymph Menaka  born  of  the  Gandharva  Visvavasu.  As  soon as  the  child  was  born,  Menaka  threw  the  child  into the  forest  and  left  for  Devaloka. PRAMAGANDA 601 PRAMOHINl Sthulakesa,  a  sage  who  was  engaged  in  penance  in  that forest  in  a  hermitage  heard  the  cry  of  a  child  and came  out  of  his  as  rama.  On  seeing  a  new-born  child lying  unclaimed  and  uncared  for,  he  took  the  child  to his  as  rama  and  named  her  Pramadvara  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.  Rum's  grief  was  uncontrollable. He  wept  bitterly  crying  aloud  "If  I  have  from  my  very birth  with  great  devotion  taken  vows,  let  Pramadvara rise  up  alive."  Then  a  devaduta  (messenger  from  god) appeared  before  h:m  and  said  that  all  his  wails  were  of no  avail  since  it  was  only  in  the  order  of  things  that one  whose  ayus  (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  devaduta  said that  if  Ruru  was  prepared  to  surrender  half  of  his  ayus in  favour  of  Pramadvara  she  would  come  back  to  life. Ruru  agreed  and  they  went  to  Dharmaraja  (god  of Death)  and  told  him  of  his  wish.  Dharmaraja  brought back  Pramadvara  to  life  and  she  stood  before  Ruru as  if  just  woken  up  from  sleep.  Their  marriage  was  duly conducted.  (Chapters  8  and  9,  Adi  Parva) . PRAMAGANDA.  The  King  of  Kikatas  mentioned  in Rgveda.  (Sukta  14,  Anuvaka  53,  Mandala  3,  Rgveda). PRAMANAKOTI.  A  sacred  place  on  the  banks  of  the river  Gaiiga.  There  is  a  great  banyan  tree  named Pramanakoti  at  this  place.  It  was  at  this  spot  of  the river  that  Duryodhana  poisoned  Bhimasena  and  threw him  into  the  river,  bound  hand  and  foot.  The  Panda- vas  who  went  for  their  exile  in  the  forests  spent  their first  night  at  this  spot.  (Sloka  41,  Chapter  1,  Vana Parva ) . PRAMANDHU.     A  Yaksa  who  was  the  custodian    of  the wealth  of  Hariscandra.    Visvamitra    removed   the  bad smell  of  the  body  of  this  yaksa  by   pouring   holy  water over  his  body.  (Chapter  '2,  Skanda  Purana) . PRAMATAKA.    A  sage.  He  was  one  of  the   members   of the  Sarpasatra  of  Janamejaya.    (Sloka    7,    Chapter   53, Adi  Parva). PRAMATHA  I.     A   son    of     Dhrtarastra.     (Sloka     13, Chapter  116,  Adi  Parva). PRAMATHA  II.     One   of  the    two   parsadas     given   to Subrahmanya  by  Yamaraja.  The  other  one  was  named Unmatha.'(  Sloka  30,  Chapter  45,  Salya  Parva). PRAMATHA  III.     A    raksasa    (demon).    This   raksasa was     a    minister      of    demons    Khara      and    Dusana. (Sarga  23,  Aranyakanda,  Valmlki  Ramayana) . PRAMATHAGAl^A.     Siva's     attendants.     They      were well-versed  in  Dharmadharmas  (What  is    virtuous  and what  is  not).   (Chapter  131,  Anusasana  Parva). PRAMATHl  I.    One  of  the  hundred  scms  of  Dhrtarastra. He    was  killed    by    Bhimasena    in    the    great    battle. (Chapter  157,  Drona  Parva). PRAMATHl  II.  Brother  of  DQsana  who  was  an associate  of  Ravana.  When  Rama  and  Laksmana  were in  exile  in  the  forests  they  had  to  fight  Khara- dusanatriSirases.  Then  the  captains  of  their  army, Mahakapala,  Sthulaksa  and  PramathI  attacked  Rama- Laksmanas.    PramathI   attacked    Laksmana  and    then Nila  an  army-chief  of    the    monkeys    killed    PramathI. (Sarga  26,  Valmlki  Ramayana  and  Sloka    22,    Chapter 287,  Vana  Parva). PRAMATHl  III.  A  raksasa  who  was  a  friend  of  Ghatot- kaca.    In     the   Kutuksetra    battle   Duryodhana  killed this  PramathI.  (Sloka  20,  Chapter  91,  Bhlsma    Parva). PRAMATHINl.  A  celestial    woman.  This  woman    gave a  dance  performance  during  the  Janmotsava  of  Arjuna. (Sloka  21,  Chapter  122,  Adi  Parva). PRAMATI  I.    (PRAM1TI). 1)  General  information.  Great  Sage  Bhrgu,  got  of  his  wife Puloma  Cyavana  and  Cyavana  got  of  his  wife  Sukanya, Pramati.    This    sage  Pramati     married    the     beautiful Pratapl  and  their  son  was  Ruru. 2)  Other  details. (i)  Pramiti  visited  Bhlsma  while  he  was  lying  on  his bed  of  arrows.  (Sloka  5,  Chapter  26,  Anu.  asana  Parva). (ii)  Pramiti  is  described  as  the  son  of  Vagindra  born in  the  family  of  Grtsamada  son  of  Vltahavya.  (  Sloka 58,  Chapter  30,  Anusasana  Parva).  For  details  see under  Ruru) . PRAMATI  II.  Son  of  a  brahmin  named  Sura  of  Prayaga. During  the  fag  end  of  Krtayuga  the  brahmins  made Pramati  their  army-chief  and  defeated  the  Ksatriyas. (Visnudharmottara  Purana). PRAMATI  III.  One  of  the  four  ministers  of  Vibhlsana. (Yuddha  Kanda,  Chapter  97.  Verse  7,  Valmlki  Rama- yana ) . PRAMlLA.  Chief  of  the  Strlrajya  (country  of  women) in  the  Himalayas.  The  Pandavas  conducted  an  asvame- dhayaga  after  the  great  battle.  It  was  Arjuna  who  follow- ed the  sacrificial  horse.  Roaming  about  without  any- body daring  to  tie  it  the  horse  reached  Strlrajya  and Pramlla  tied  the  horse.  Arjuna  challenged  her  and  in the  fight  that  ensued  Pramlla  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  de- feating Pramlla.  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  Pramlla.  (Jaiminlya,  Asvamedha  Parva, 21—22). PRAMLOCA.  A  nymph  who  enticed  the  sage  Kandu. (Sf.e  under  Kandu) . PRAMODA  I.  A  serpent  born  of  the  family  of  Airavata. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  11,  Chapter  57,  Adi  Parva). PRAMODA  II.  A  soldier  of  Subrahmanya.  (Sloka  65, Chapter  45,  Salya  Parva). PRAMODA  III.  One  of  the  Manasaputras  (Spiritual sons )  of  Brahma.  Pramoda  was  born  from  the  neck  of Brahma.  ( Matsya  Purana) . PRAMOHINl.  A  Gandharva  maiden.  Pramohini  and four  Gandharva  .maidens  were  absolved  from  their  cur- ses by  a  drop  of  water  from  the  river  Narmada.  The story  recounted  to  Yudhisthira  by  Narada  is  as  follows  : Five  Gandharva  maidens  Pramohini,  Su'ila,  Susvara, Candrika  and  Sutara  were  friends.  Pramohini  was  the daughter  of  Sukasaiiglti,  Sur'ila  that  of  Susila,  Susvara of  Svaravedi,  Candrika  that  of  Candraka  and  Sutara 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  Ambika  with PRAMRTA 602 PRANADHARA clay  and  adorned  it  with  golden  ornaments.  Putting marks  on  it  with  Kumkum  (Saffron)and  Candana  (San- dal wood-paste)  they  danced  around  the  idol  with  devo- tional 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  Kamadeva  (Cupid).  He  was  wearing  a deer-hide  and  around  his  waist  was  a  yellow  waist-band of  Munja^  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  Kama- deva in  him  and  they  decided  to  make  him  their  hus- band. 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  gopis  who  searched  for  the  missing Krsna.  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  Kinnaris  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  Kelimayura  (peacock  kept  for  pleas- ure) dance,  did  not  teach  the  parrot  in  the  cage,  did not  pet  the  mongoose  nor  did  they  converse  with their  pet  Sarika.  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  PramohinI  breaking  the circle  went  and  caught  hold  of  him  by  his  legs,  Suslla and  Susvara  caught  hold  of  his  hands,  Sutara  embraced him  and  Candrika  kissed  him  on  his  cheeks.  At  last  in  des- pair the  brahmin  boy  cursed  them  and  turned  them  into devils.  The  girls  were  not  to  be  subdued  like  that.  They also  cursed  him  jn  return  and  made  him  also  a  devil. All  the  devils  formed  like  that  by  curses  and  counter- curses  lived  in  the  same  place  in  the  forest.  After  a long  time  one  day  the  sage  Lomasa  came  that  way  by chance  and  the  burning  effulgence  of  Lomasa  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  Lomas'a  and  falling  before  him  in prostration  told  him  everything  that  had  happened. Lomasa  was  greatly  moved  by  his  story  and  he  took them  to  the  banks  of  the  river  Narmada.  At  that  time a  wind  blew  and  drops  of  water  from  the  river,  changed them  into  their  original  forms  and  they  stood  praising Narmada.  Then  following  the  advice  of  Lomasa  the brahmin  boy  married  the  five  girls  and  lived  on  the shores  of  Narmada  bathing  in  it,  drinking  its  water  and worshipping  it.  They  lived  there  for  long  happily  and then  attained  Visnuloka.  (Chapter  22,  Padma  Purana) PRAMRTA.  One  of  the  ways  of  earning  wealth.  There are  five  ways  according  to  Manusmrti. Rtamrtabhyarh  jivettu Mrtena  pramrtena  va  / Satyanrtabhyamapi  va Nasvavrtya  kadacana.// Sloka  4,  Chapter  4,  Manusmrti) . Rtam,  Amrtam,  Mrtam,  Pramrtam  and  Satyanrtam  are the  five  ways. Each  has  been  described  thus: Rtamunchasilam  jfieyam Amrtam  syadayacitam  / Mrtantu  yacitarh  bhaiksam Pramrtam  karsanarh  smrtam  // Satyanrtantu  vanijyam tena  caivapi  jivyate  / Seva  svavrttirakhyata Tasmat  tarn  parivarjjayet  // (Slokas  5  and  6,  Chapter  4.  Manusmrti) (Rtam  is  the  collection  of  grains  from  paddy  fields  with two  fingers.  Amrta  is  that  which  is  obtained  without begging  and  Mrta  is  that  which  is  obtained  by  begging. Wealth  that  is  obtained  by  agriculture  is  Pramrta  and that  which  is  obtained  by  trade  is  Satyanrta.  Wealth obtained  by  seva  (flattery  and  service)  is  to  be  avoided. ) PRAMSUNRGA.  A  Manu.  Iksvaku,  Nabhaga.  Dhrsta. Saryati,  Narisyanta,  Pramsunrga,  Dista,  Karusa  and Prsadhra  are  all  Manus.  (7th  Skandha.  Devi  Bhagavata) PRAMUCI  (PRAMUCA).  A  sage  who  lived  in  Daksina- bharata.    (Sloka  29,  Chapter  208,  Sand  Parva). PRANA  I.    Grandson  of  sage  Bhrgu.  Bhrgu  got  of  his  wife Khyati   a   daughter  named  LaksmI  and  two  sons  named Dhata  and  Vidhata.     They   married   Ayati    and  Niyati respectively    and   they  got  two   sons   named  Prana  and Mrkandu.    Markandeya     was     the   son     of  Mrkandu. (Chapter  10, Am.' a  i,  Visnu  Purana). PRANA  II.     A  son  born  to  the  Vasu  named  Soma  of  his wife    Manohara.    This    Prana   was  the  younger  brother of  Varccas.   These    brothers   had    two    other   brothers named  Sisira  and  Ramana.    (Sloka  26,  Chapter  66,  Adi Parva). PRANA   HI.     Pranavayu.   The   wind  of  life.  (See  under Paravaha ) . PRANADHARA.  A  carpenter  of  Puranic  fame. There  were  two  celebrated  carpenters  in  the  country  of Kanci  named  Pranadhara  and  Rajyadhara  when  King Bahubala  was  ruling  that  country.  They  learnt  many mechanical  arts  in  carpentry  and  architecture  from  the great  architect,  Mayasura.  Pranadhara,  the  elder brother,  became  an  addict  to  wine  and  women  and gambling  and  lost  all  his  wealth.  Rajyadhara  gave  a portion  of  his  wealth  to  his  brother  and  before  long both  became  poor.  Then  Pranadhara  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  Rajyadhara  advised  his  brother  to  stop  it  acquaint- ing him  with  the  dangers  if  it  was  ever  found  out. But  Pranadhara  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 603 PRASENAJIT  ll 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  wa  tched  Pranadhara  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.  Pranadhara  knew that  the  trick  had  been  found  out  and  he  rushed  to his  brother  and  told  him  what  had  happened.  Immedi- ately Pranadhara  made  a  Vimana  and  escaped  from  the place  with  his  family.  Rajyadhara  also  made  a  Vimana and  escaped.  When  he  had  travelled  in  the  Vimana  for four  hundred  Katas  ^Kata=four  miles)  he  reached  a sea-shore  and  then  leaving  the  Vimana  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.  (Taranga  9, Ratnaprabhalambaka,  Kathasaritsagara) . PRANAKA.Son  of  an  agni  called  Prana.  (Sloka  1,  Chap- ter 22,  Vana  Parva) . PRANARODHA.  One  of  the  twenty  eight  hells.  (See under  Kala). PRAiyAYAMA.  Prana  means  the  wind  in  the  body  and ayama  means  restraint.  Pranayama  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  pranayama for  the  purification  of  the  soul.  There  are  three  different kinds  of  pranayamas  namely  Recakapranayama,  Pura- kapranayama  and  Kumbhakapranayama. 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  Recakapranayama.  Doing  just  the reverse  and  getting  air  inside  is  called  Purakaprana- yama.  Then  the  yogi  sits,  with  his  belly  full  of  air. Sitting  thus  without  either  letting  the  air  out  or  letting it  in  is  called  Kumbhakapranayama.  Here  the  yogi  sits like  a  purna-kumbha  (full  jar).  The  body  of  man  is  a chariot,  the  sense  organs  its  horses,  mind  the  charioteer and  pranayama  the  whip.  (Chapter  373,  Agni  Purana). PRANIDHI.  Son  of  an  Agni  called  Pancajanya.  (Sloka 9,  Chapter  220,  Vana  Parva) . PRAl^JlTA.     A  Son  born  to  one's  own  wife  by    the  grace of  great  men.   (Sloka  19,  Chapter  119,  Adi  Parva). PRA&NADl.     A  sacred  place.  He  who  visits    this    place would  attain  Indraloka.    (Sloka  15,  Chapter    84,    Vana Parva ) . PRAPANCA.     See  under  Srsti. PRAPANCABUDDHI.     A     beggar      with      astonishing powers  mentioned  in  Kathasaritsagara. PRAPTI.     A  wife  of  Karhsa.  Karbsa  had  two  wives    and the  other  was  called  Asti.  (10th  Skandha,    Bhagavata) . PRARUJA  I.     A    division    of  raksasas       (demons)    and Pisacas  (devils).  (Sloka  1,  Chapter  285,  Vana    Parva). PRARUJA  II.     A   deva   who  once     guarded  the  Amrta (nectar).  Once  there  was  a  fight  between    Praruja   and Garuda.  (Chapter  28,  Adi  Parva). PR  AS  AD  A.     A     King   of    the   family     of  Manu.    (4th Skandha,  Bhagavata). PR  AS  AM  I.     A  nymph  of  Alakapuri.  This    nymph    once gave  a  dance    performance    in    honour   of  Astavakra. (Sloka  45,  Chapter  19,  Anubitsana  Parva). PRASANDHI.     A  son   of  Vaivasvata    Manu.    Ksupa    is the  son  of  Prasandhi.  ( Sloka  2,  Chapter  4,    Asvamedha Parva). PRASANTATMA.     A  synonym  of  Surya   (Sun).    (Sloka 27,  Chapter  3,  Vana  Parva). PRASASTA.     A    holy    river.     During    their   pilgrimage the  Pandavas  came  to  this  place    and    bathed    in     this river.  ('Sloka  2,  Chapter  118,  Vana  Parva). PRASENA  I.     A  son  of  Karna.    He   was   killed    in    the great  battle  by  Satyaki.  (Sloka  6,    Chapter   82,    Karna Parva ) . PRASENA  II.     AKingofVrsnivamsa. 1)  Genealogy.     Descending     in    order   from      Visnu — Brahma     Atri — Candra— Budha — Pururavas —  Ayus  — Nahusa— Yayati— Yadu—  Sahasrajit — Satajit — Hehaya -  Dharma  —  Kunti  —    Bhadrasena   —    Dhanaka   — Krtavirya  —    Kartaviryarjuna   --  Madhu  — Vrsni  — Yudhajit — Anamitra — Snigdha  ( Nimna ) — Prasena. Snigdha  had  two  sons,  Prasena  and  Satrajit. 2)  Prasena   and    the     Syamantaka.     Satrajit   and    Surya (Sun)  were  friends.   Once    Satrajit    requested      Surya to  give  him  some  gift  as    a    token    of  their    friendship. Then  Surya  gave  him    the  Syamantaka    gem.    If  that stone  was  worshipped  daily  with    pujas   by    brahmanas it  would  yield  eight  loads  of  gold    daily.    When   once Satrajit  travelled  by  air  with  that  gem  round   his   neck the  people  of  Dvaraka     mistook   him    for    Visnu.    Sri Krsna  was  attracted  by  the  beauty  and  power    of   that stone  and  he  asked  Satrajit  that  gem  for  a  good    price. Sri  Krsna  offered  as  much  money    as   he   wanted    and still  Satrajit  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 Jambavan  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 Krsna  after  killing  Prasena.  The  slander  reached  the ears  of  Krsna  also  and  he  went  to  the  forest  in  search of  the  Syamantaka.  He  found  the  cave  of  Jambavan and  on  peeping  in  found  the  children  of  Jambavan playing  with  the  gem.  Jambavan  attacked  Krsna  and after  a  grim  battle  which  lasted  for  several  days Jambavan  was  defeated.  When  he  knew  that  it  was Krsna  who  had  defeated  him  he  gave  him  along  with the  Syamantaka  his  daughter  Jambavati  also  Krsna brought  the  gem  and  the  girl  to  Dvaraka  and  gave back  the  gem  to  Satrajit.  (Chapter  38,  Harivarhs'a; Chapter-13,  Part  8,  Padma  Purana). PRASENAJIT  I.  Father  of  Suyajna,  wife  of  Maha- bhama.  As  a  King  he  did  godana  ( gift  of  cows)  for many  years  and  attained  Punyaloka  in  the  end. (Sloka  20,  Chapter  95,  Adi  Parva). PRASENAJIT  II.  Father  of  Renuka,  wife  of  the  sage Jamadagni.  Jamadagni  abandoned  the  beautiful Renuka  once  but  fearing  a  curse  Prasenajit  gave  her again  to  Jamadagni.  (Chapter  58,  Brahmanda Purana). PRASENAJIT  III 604 PRATIKAMI PRASENAJIT  III.  A  distant  brother  of  Satrajit  called Bhava.  (Daksinatya  Patha,  Chapter  14,  Sabha  Parva). PRASENAJIT  IV.  A  King  who  lived  in  the  city  of Sravasti.  Once  a  very  virtuous  brahmin  came  to  this city.  Finding  him  to  be  a  man  of  great  virtues  a  Vaisya 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  collect- ed 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  Vaisya,  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,  Matrdattavanik  is  my  patient. Yesterday  I  prescribed  to  him  the  root  of  Uraka plant."  The  King  soon  dispersed  the  physicians  and sent  for  Matrdattavanik  and  asked  him  who  had brought  for  him  the  root.  When  Matrdattavanik 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.  (Taranga  7,  Madana- mincukalambaka,  Kathasaritsagara) . PRASlTA.  One  of  the  Pancamahayajnas.  The  five yajnas  are  Ahuta,  Huta,  Prahuta,  Brahmyahuta  and Prasita.  (Sloka  73,  Chapter  3,  Manusmrti) . PRASKAWA.  I  A  King  who  was'  the  son  of Medhatithi.  The  Kings  of  Praskanva  line  were Ksatriyas  formerly  but  they  became  brahmins  later. (9th  Skandha,  Bhagavata) . PRASKAYVA  II.  A  sage  who  was  the  son  of  Kanva- muni.  The  sukta  44  of  anuvaka  9  of  mandala  one  of Rgveda  was  written  by  this  sage. PRASRAYA.  A  King  of  the  family  of  Manu.  (4th Skandha,  Bhagavata). PRASRTA.  A  demon.  This  demon  was  killed  by Gariida.  (Sloka  12,  Chapter  105,  Udyoga  Parva). PRASTHALA  I.  The  palace  of  Susanna.  (See  under Sus  arma ) . PRASTHALA  II.  A  greatly  condemned  place.  (Sloka 47,  Chapter  44,  Karna  Parva). PRASUHMA.      A     country   which   was    conquered    by BhTmasena  during  the  Mahabharata  times.     (Sloka   16, Chapter  30,  Sabha  Parva) . PRASUSRUTA.  A  King  who  was  a  descendant  of  Sri Rama.  (9th  Skandha,  Bhagavata) . PRASOTI.  A  daughter  of  Svayambhuva  Manu.  Svayarh- bhuva  Manu  had  two  sons  named  Pri'yavrata  and Uttanapada  and  three  daughters  named  Akuti, Devahuti  and  Prasuti.  Akuti  was  married  to  Rucipraja- pati,  Devahuti  to  Kardamaprajapati  and  Prasuti  to Daksaprajapati.  Yajiia  is  the  son  of  Akuti.  Kapila  is the  son  of  Devahuti.  Prasuti  got  only  a  number  of daughters.  (8th  Skandha,  Devi  Bhagavata) . PRATAPA.  A  prince  of  the  country  of  Sauvlra.  He stood  behind  the  chariot  of  Jayadratha  holding  his flag.  Arjuna slew  him.  ( Sloka  10,  Chapter  265,  Vana Parva). PRATAPAMUKUTA.  Father  of  Vajramukuta.  Vajra- mukuta is  the  hero  in  the  tale  of  Vetalakatha  described beautifully  in  Kathasaritsagara.  (See  under  Vetala). PRATAPl.     Cyavanamaharsi  got  of  his  wife  Sukanya    a son  named  Pramati.  Pratapi  is    the    beautiful    wife  of Pramati.  Ruru  is  the  son  born  to  Pramati    of    Pratapi. (2nd  Skandha,  Devi  BhSgavata) . PRATARA.  I.  A  serpent  born  of  the  Kauravya  race. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  13,  Chapters,  Adi  Parva). PRATARA  II.  A  son  born  to  Dhata,  the  seventh aditya,  of  his  wife  Raka.  (6th  Skandha,  Bhagavata). PRATARDANA. 1 )   General  information.     A  King    of  the    line     of  Puru. Pratardana  who  was  the  son  of  the    daughter    of  King Yayati  ruled  !he  country  after  making  Kasi  his  capital. Pratardana's  mother  was    Madhavi,  Yayati's  daughter, and       father,      Divodasa.      Pratardana      once     found on  his  way    his   grandfather,    King   Yayati,    who  had fallen  from  Svarga.  (See  under  Yayati). 2 ) .     Other  details. (i)    Emperor  Sibi  gave  Pratardana  a  sword,    (Sloka  80, Chapter  166,  Santi  Parva). (ii)  He  once    gave    a   gift    of  a  netra    (eye)     to    the brahmins.  (Sloka  20,  Chapter  224,  Santi  Parva). (iii)  He  slew  the  son  of  Vitahavya.    (See   under  Vlta- havya ) . (iv)     Pratardana    courted   death  after   appointing    his sons  for  the  service    of    brahmins.    (Sloka    5,   Chapter 137,  Anusasana    Parva). PRATIBHANU.  A  son  born  to  Sri  Krsna  of  Satya- bhama.  Bhanu,  Subhanu,  Svarbhanu,  Prabhanu, Bhanuman,  Candrabhanu,  Brhadbhanu,  Havirbhanu, Sribhanu  and  Pratibhanu  are  the  sons  born  to  Satya- bhama.  (10th  Skandha,  Bhagavata). PRATlCYA.  A  King  born  of  the  race  of  Bharata. (9th  Skandha,  Bhagavata). PRATlCYA.  Wife  of  Pulastyamaharsi.  (Sloka  17, Chapter  116,  Udyoga  Parva). PRATIHARA.  A  King  born  of  the  race  of  Bharata. Pratihara  was  the  son  of  Paramesthi  and  the  father  of Pratiharta.  (Chapter  1,  ArriSa  2,  Visnu  Purana) . PRATIHARTA.  A  King  who  was  celebrated  for  his yajnakarmans.  His  father  was  Pratiha  and  mother Suvarcala.  Pratiharta  got  two  sons  of  his  wife  Stuti. (5th  Skandha,  Bhagavata) . PRATIJNAPARVA.  A  sub-divisional  Parva  of  Drona- Parva.  This  comprises  chapters  72  to  84  of  Drona Parva. PRATlKA.  Son  of  a  King  called  Vasu  (9th  Skandha, Bhagavata) . PRATIKAMI.  The  charioteer  of  Duryodhana.  It  was PratikamI  who  brought  Pf.ncali  to  the  court  of  the Kauravas  when  the  Piindavas  were  defeated  at  I  he game  of  dice  by  the  Kauravas.  He  was  killed  in  the PRATIKSATRA 605 PRAVAHAI^A Kuruksetra    battle  by  the      Pandavas.      (Chapter    67, Sabha  Parva;  Chapter  33,  Salya  Parva). PRATIKSATRA.  A  King  born  of  the  family  of Parasurama.  (9th  Skandha,  Bhagavata). PRATIMATSYA.  A  place  of  human  habitation  in ancient  Bharata.  (Chapter  9,  Bhisma  Parva). PRATlPA.  A  King  of  Candravamsa  (Lunar  dynasty). He  was  the  father  of  King  Santanu.  There  is  a  story behind  the  birth  of  the  son  Santanu  to  Pratipa. One  day  this  Rajarsi  was  worshipping  the  Sun-god  in the  waters  of  the  river  Gaiiga,  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  Pratipa  got  a  son  named  - Santanu.  Santanu  was  none  other  than  emperor Mahabhisak  who  was  forced  to  be  born  on  earth  due to  a  curse  of  Brahma.  When  Santanu  came  of  age Pratlpa  decided  to  spend  the  rest  of  his  life  in  forests and  calling  his  son  to  his  side  gave  him  all  advige  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." Pratipa,  thereafter,  entrusted  the  kingdom  to  his  son  and after  performing  severe  penance  in  the  forests  attained divyaloka.  (2nd  Skandha,  Devi  Bhagavata). PRATIPADA.  A  King  of  the  race  of  Bharata.  He  was the  son  of  Gandhamadana  and  the  father  of  Svaval- kala(?)  (Navama  Skandha,  Bhfgavata) PRATIRATHA.  A  King  of  the  Puru  line  of  kings.' Pratiratha,  Dhruva  and  Surnati  were  the  sons  of  King Antibhara.  (9th  Skandha,  Bhagavata). PRATIRUPA.     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. (Sloka  53,  Chapter  227,  Santi  Parva). 'RATlSAKHYA.    See  under  Kramapatha. PRATlSRAVAS.  A  son  born  to  the  queen  Kumarl  of king  Bhimasena  of  the  family  of  king  Parlksit.  Frail- s' ravas  had  a  son  named  Pratipa.  ( Sloka  42,  Chapter  95, Adi  Parva). PRATISTHA  I.  A  female  follower  of  Subrahrnanya (Sloka  29,  Chapter  46,  Salya  Parva). PRATISTHA  II.  The  installation  of  deities  in  temples. According  to  Agni  Purana  it  is  the  installation  of  Siva- linga  that  is  called  Pratistha. Pitha  is  Sakti  ( Power)  and  Lihga  is  Siva.  It  is  the union  of  Sakti  in  the  form  of  Pitha  and  Siva  in  the  form of  liiiga  that  is  called  Pratistha.  This  Pratistha  is  attain- ed by  means  of  Sivamantras.  There  are  five  different kinds  of  Pratisthas  :  — 1)  Visesapratiftha.     Any  pratistha  in  which  BrahmaSila is  used  in  combination  is  called  Visesapratistha. 2)  Sthapana.     Fixing  the  liiiga  on  the  pitha  (platform) is  called  Sthapana. 3)  Sthitasthapana.     The    fixing    of  the  linga  (idol)  on the  pitha  (platform)  when    the    liiiga  gels    shaky    on  it is  called  Sthitasthapana. 4)  Utthapana.     Taking  the  idol  out    from  the  platform and  refixing  it,  is  called  Utthapana. 5)  Asthapana.     A  pratistha  in  which  after  the   fixation learned  priests  conduct  purification  ceremonies,  is  called Asthapana. PRAT1STHANAPURA.  A  sacred  place  in  Prayaga.  The place  is  at  present  called  Jhusi.  Onoe  this  place  was ruled  over  by  a  king  called  Yayati.  The  sage  Galava accompanied  by  Garuda  visited  this  king  one  day. (Sloka  9,  Chapter  114,  Udyoga  Parva). PRATlTA.  A  Visvadeva.  (Sloka  32,  Chapter  92,  Ann- s'asana  Parva). PRATIVINDHYA  I.  A  son  born  to  Pancall  of  Dharma- putra.  The  details  available  about  him  from  Maha- bharata  are  the  following: — (i)     Prativindhya  was  born  from  a  part  of  a  Visvadeva. (Sloka  127,  Chapter  37,  Adi  Parva). (ii)   On  the  first  day  of  the  Kuruksetra  battle    Prativin- dhya   fought    against    Sakuni.     (Sloka    63,  Chapter  45, Bhisma  Parva). (iii)      Prativindhya  was  defeated  in  fight  with  Alambusa (Sloka  39,  Chapter  100,  Bhisma  Parva). (iv)    He  fought  against  A<'vatthama.  (Sloka  29,  Chapter 25,  Drona  Parva) . (v)      Prativindhya    accepted    defeat   after  fighting  with Dussasana.     (Sloka  34,  Chapter  168,  Drona  Parva). (vi)     He    slew    king    Citra    in    a    battle.      (Sloka    20, Chapter  14,  Kama  Parva). (vii)      Prativindhya  died  fighting    A'vatthama  at  night. (Sloka  48,  Chapter  8,  Sauptika  Parva). (viii)    The  synonyms  found  used  in  theMahabharata  for Prativindhya    are    the      following  : — Yaudhisthira    and Yaudhisthiri. PRATIVINDHYA  II.  A  violent  king  born  of  the  family of  Ekacakra.  Arjuna  defeated  this  king  during  his victory  march.  (Sloka  5,  Chapter  25,  Sabha  Parva) . PRATYAGRAHA.  An  ancient  king  of  Bharata.  He  was the  second  son  of  Uparicaravasu.  (Sloka  238,  Chapter 1,  Adi  Parva). PRATYAfvIGA.  An  ancient  king  of  Bharata.  (Sloka 238,  Chapter  1,  Adi  Parva). PRATYUSA.  A  son  born  to  Dharmadeva  of  his  wife Prabhata.  Pratyusa  is  one  of  the  Astavasus.  The Astavasus  are  Apa,  Dhruva,  Soma,  Dharma,  Anila, Agni,  Pratyusa  and  Prabhasa.  The  sage  Devala  is  the son  of  Pratyusa.  (Sloka  17,  Chapter  66,  Adi  Parva). PRAVAHA.  Avayu  (wind).  This  wind  of  life  in  the body  always  moves  upwards.  (Sloka  21,  Chapter  301, Santi  Parva). PRAVAHA.     A  soldier  of  Subrahrnanya.  (Sloka  64,  Cha- pter 45,  Salya  Parva*) . PRAVAHA1VA.  A  king  of  Pancaladesa.  He  was  aeon- temporary  of  Uddalaka. Pravahana  was  a  great  Darsanika  (philosopher)  and  he once  held  a  Tattvajnana  Parisad  (seminar  of  philoso- phers) .  With  a  view  to  defeating  the  king  in  a  discuss- ion Svetaketu  also  attended  the  seminar.  But  Svetaketu was  unable  to  answer  the  five  questions  put  to  him by  Pravahana.  Ashamed  of  the  defeat  Svetaketu  went to  his  father  Uddalaka,  who  was  his  Guru  in  Jnanavidya a'so,  and  asked  him  the  questions  put  by  Pravahana. Uddalaka  also  was  unable  to  answer  the  questions  and PRAVALAKA 606 PRAYASCITTA they  both  went  to  Pravahana  and  the  latter  gave  as  a gift  to  those  brahmins  whatever  knowledge  he  had  on Tattvajnana  then.  (Chiindogyopanisad). PRAVALAKA.  A  Yaksa  of  the  court  of  Kubera  (Sloka 17,  Chapter  10,  Sabha  Parva) . PRAVARA.  A  Yadava.  He  was  one  of  the  ministers  of Sri  Krsna.  (Chapter  71,  Visnu  Purana). PRAVARA.  A  river  of  Puranic  fame.  (Sloka  23,  Chap- ter 9,  Bhisma  Parva). PRAVARAKA-  (PRAVARA).  An  ancient  Puranic  place included  in  Krauncadvlpa.  (Sloka  22,  Chapter  12, Bhisma  Parva) . PRAVARAKAR1VA.  An  owl  without  death  living  in  the Himalayas.  ( 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  'Setu- kavya'  and  'Ravanavadha'  also. PRAVARSAiyA.  A  peak  of  the  mountain  Gomanta.  Sri Krsna  and  Balarama  once  went  to  its  top  to  observe  the movements  of  their  enemy  Magadha.  ( 10th  Skandha, Bhagavata) . PRAVASU.  A  son  born  to  Ilina  of  the  Candravarhsa ( lunar  dynasty)  of  his  wife  Rathantarl.  Pravasu  had four  brothers  named  Dusyanta,  Sura,  Bhima,  and  Vasu. (S")oka  17,  Chapter  94,  Adi  Parva). PRAVEfiJI.  Kanvasrama  was  on  the  shores  of  this  river. (Sloka  11,  Chapter  88,  Vana  Parva) . PRAVEPANA.  A  serpent  of  the  family  of  Taksaka.  This serpent  was  burnt  to  death  at  the  Sarpasatra  of  Jana- mejaya.  (Sloka  9,  Chapter  57,  Adi  Parva). PRAVIRA  I.  A  king  of  the  Puru  dynasty.  His  father was  Santurodha.  He  had  two  brothers  named  Dusyanta and  Sumanta.  (Chapter  278,  Agni  Purana) . PRAVlRA  II.  A  son  of  Puru,  a  king  of  the  Puru  dynasty His  mother  was  Paus^I.  He  had  two  brothers  named IsVara  and  Raudragva.  Pravira  got  of  his  wife  Suraseni a  son  named  Manasyu.  He  was  known  by  the  name Janamejaya  also.  After  conducting  three  asvamedhas, Pravira  accepted  Vanaprastha  (third  stage  of  life). (Sloka  11,  Chapter  95,  Adi  Parva). PRAVIRA  (S)  III.  A  special  class  ofKsatriyas.  King Vrsadhvaja  was  born  in  this  class.  (Sloka  16,  Chapter 74,  Udyoga  Parva). PRAVIRA  IV.  A  candala  (the  lowest  and  most  despised of  all  classes  of  people) .  In  order  to  keep  his  word  of honour  Hariscandra  allowed  himself  to  be  sold  to  this candala  Pravira.  He  was  none  other  than  Lord  Siva himself.  (See  under  Hariscandra). PRAVRSEYA.  A  place  of  human  habitation  in  ancient Bharata.  (Sloka  50,  Chapter  9,  Bhisma  Parva). PRAVRTTA.  All  religious  ceremonies  are  divided  into two  classes,  Pravrtta  and  Nivrtta.  All  ceremonies  con- nected with  worldly  life  are  classed  under  Pravrtta  and those  of  a  spiritual  nature  under  Nivrtta.  ( Chapter  262, Agni  Purana) . PRAYAGA.     A  sacred  place  situated  at  the  meeting  point of  Ganga   and    Yamuna.     He   who  bathes  at  this  holy spot  would  get  the   benefit   of  doing    ten    asvamedhas. (Sloka  35,  Chapter  84,  Vana  Parva). It  is  believed  that  at  Prayaga  there  is    the    presence  of Brahma,  devatas,  dikpalakas  (guardians  of  the  quarters^, lokapalakas  (guardians  of  the  world),  Sadhyas  (realised souls), Pitrs(manes),Maharsis  like  Sanatkumara,Arigiras, Brahmarsis,    Nagas,    Garuda,    Siddhas,  Suryadeva  and Mahavisnu.  There  are  three  fire-pits  there.  The  river Ganga  runs  through  the  centre  of  these  pits.  The Centre  of  the  confluence  of  Ganga  and  Yamuna  is  be- lieved to  be  the  waist  of  the  world.  There  is  at  Prayaga the  world-famous  TrivenI  confluence.  If  one  bathes  at that  place  one  gets  the  benefit  of  Asvamedha  and  Raja- suya  together. The  greatness  of  Prayaga  is  described  thus  :  Prayaga- tirtha,  Pratisthanatirtha.  Kambalatirtha,  ASvataratlrtha, and  Bhogavatltlrtha  are  said  to  be  the  Yagavedls  of Prajapati.  At  such  a  Prayaga  Vedas  and  Yajiias  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  any- thing in  charity  at  this  place  or  conducts  Sraddha (ceremony  of  giving  offerings  to  deceased  relatives)  or does  pious  mutterings  one  would  get  benefits  of  an imperishable  nature.  There  are  about  seventy  thousand tlrthas  in  this  world,  ten  thousand  of  one  kind  and  sixty thousand  of  another  kind.  Prayaga  has  the  presence  of all  these  tlrthas  and  so  it  is  considered  as  the  best  of  all tlrthas.  Here  is  the  Bhogavatltlrtha  of  Vasuki  and  the  tlrtha called  Hamsaprapatana.  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  impor- tant places  are  the  Gangadvara,  Prayaga  and  Gariga- sagarasangama.  Chapter  211,  Agni  Purana) . PRAY(ASCITTA.  In  ancient  Bharata  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  Brahmaghataka.  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  Brahmaghataka  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  Ksatriya  he  should  double  the  period;  if  by  a Vaisya  or  Sudra,  triple  the  period.  If  a  brahmin  kills a  Ksatriya  he  need  observe  only  three  fourths  of  the prayascitta.  If  a  brahmin  kills  a  Vaisya  or  Sudra  he need  observe  only  an  eighth  part  of  the  prayascitta.  If  he kills  a  woman  he  should  observe  the  punishment  fixed for  killing  a  Sudra. If  a  brahmin  does  'gohatya'  (killing  a  cow)  he  should practise  penance  drinking  Pancagavya  (five  products  of the  cow  taken  collectively).  He  should  sleep  in  a  cow- shed and  go  about  feeding  the  cow  and  should  also  give away  cows  as  gift.  If  a  gohatya  is  committed  by  a  per- son of  any  other  t  caste,  he  need  observe  only  three fourths  of  the  prayascitta.  Hitting  the  cows  by  fists, piercing  their  body  with  nails  and  cutting  their  horns are  to  be  classified  under  gohatya.  If  one  kills  a  cat PRAYUTA 607 PRSADHRA  I 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  intoxi- cants they  are  not  classified  under  alcoholic  liquors. Real  liquor  or  sura  is  that  made  from  rice  flour. Drinking  liquor  is  prohibited  to  Brahmins,  Ksatriyas and  Vaisyas.  If  any  one  of  these  castes  drinks  he  should drink  water  after  performing  penance  or  live  eating pippali  (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  prayagcitta  for  seven  days. If  he  drinks  water  from  acandala  he  should  observe  the prayascitta  for  six  days.  If  one  eats  rice  from  a  candala one  should  observe  Candrayana.  (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  Sudra  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,  coppei,  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  himsell  in  a  hot  iron  pot.  Alter- natively he  should  embrace  a  red  hot  iron  idol  of  a woman  and  die.  (Chapters  183  and  184,  Agni  Purana). PRAYUTA.  A  Devagandharva.  He  was  born  to Kasyapaprajapati  of  his  wife  Muni.  (Sloka  43,  Chapter 65,  Adi  Parva). PREKSAGRHA.  A  building  for  staging  dramas,  and conducting  festivals  well-designed  and  ornamentally constructed.  Dronacarya  made  the  royal  architects  cons- truct a  Preksagrha  for  exhibiting  the  skill  of  the Pandavas  and  Kauravas  in  archery.  (Sloka  1 1,  Chapter 133,  Adi  Parva). PRETAGRANTHA.  A  very  ancient  book  of  the  Egypt- ians. There  are  only  two  books  which  can  claim  to  be. as  old  as  the  Rgveda,  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. PRlTI.  Wife  of  sage  Pulastya.  Prlti  got  a  son  named Dattoli  of  her  husband  Pulastya,  That  Dattoli  was  in his  previous  birth  the  Agastya  of  Svayambhuva  Man- vantara.  (Chapter  107,  Arhsa  17,  Visnu  Purana). PRIYABHRTYA.  An  ancient  King  of"  Bharata.  (Sloka 236,  Chapter  1 ,  Adi  Parva) . PRIYADARSANA  I.  A  soldier  of  Subrahmanya.  (Sloka 59,  Chapter  45,  Salya  Parva). PRIYADARSANA  II.  A  son  of  the  king  Drupada.  In the  battle  that  ensued  after  the  marriage  of  Draupadi, Kama  killed  him.  (Adi  Parva,  Mahabharata). PRIYAKA.  A  soldier  of  Subrahmanya.  (Sloka  65, Chapter  45,  Salya  Parva) . PRI YAMALYANULEPANA.    A  soldier  of  Subrahmanya ( Sloka  60,  Chapter  45,  Salya  Parva) . PRIYAMVADA.     A    companion    of  Radhika.    This   girl gave   all    protection    and   service   to    Arjuna  when  the latter  was  conducting  Jalanusthana  taking  the  form  of  a woman  named  Arjuni.  (Chapter  74,  Patala  Khanda, Padma  Purana). 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  Purana). PRIYAVRATA.  The  eldest  son  of  Svayambhuva  Manu. He  had  another  son  named  Uttanapada  and  three daughters  named  Akuti,  Devahuti  and  Prasuti.  The daughters  were  married  to  Ruci,  Kardama  and  Daksa respectively.  (8th  Skandha,  Devi  Bhagavata) . Priyavrata  married  Barhismati  daughter  ofKardama- prajapati.  He  got  of  her  two  daughters  named  Samrat and  Kuksi  and  ten  sons  named  Agnidhra,  Agnibahu, Vapusman,  Dyutiman,  Medhas,  Medhatithi,  Bhavya, Savana,  Putra  and  Jyotisman.  Of  these  Jyotisman  was really  possessing  jyotis  (brilliance).  All  the  sons, Medhas,  Agnibahu  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  : Jambudvipa  to  Agnidhra  ;  Plaksadvlpa  to  Medhatithi; Salmalldvipa  to  Vapusman;  Kusadvlpa  to  Jyotisman; Krauncadvipa  to  Dyutiman  ;  Sakadvipa  to  Bhavya  ; and  Puskaradvipa  to  Savana. Agnidhra  had  nine  sons  named  Nabhi,  Kimpurusa, Harivarsa,  Ilavrta,  Ramya,  Hiranvan,  Kuru,  BhadraSva and  Ketumala.  (Chapter  1,  Arhsa  2,  Visnu  Purana). 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  Trimurtis  that  Priyavrata stopped  his  circumambulation.  It  was  the  path  of  Priya- vrata's  circling  for  seven  days  that  later  became  the  seven oceans  of  Puranic  fame.  (Yuddha  Kanda,  Kamba Ramayana). PROSAKA.  An  ancient  place  of  human  habitation  in western  Bharata.  (  Sloka  61,  Chapter  9.  Bhlsma  Parva) . PROSTHA.  An  ancient  city  of  Bharata.  (Sloka  61, Chapter  9,  Bhlsma  Parva). PRSADASVA.  An  ancient  King  who  got  a  dagger  from king  Astaka.  (Sloka  80.  Chapter  166,  Santi  Parva). PRSADHRA  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  Kuruksetra  and  attained  Svarga.  (Sloka  11,  Chapter 20,  AsVamedha  Parva). Even  from  boyhood  Prsadhra  started  practice  of penance.  He  got  disgusted  with  life  even  from  his boyhood.  A  story  is  told  how  it  happened  so.  Once when  Prsadhra  was  studying  under  his  Guru,  a  tiger entered  the  shed  of  the  cows  at  night.  Hearing  the  piti- able wails  of  the  cow  he  went  to  the  shed  with  his  sword and  gave  a  strong  and  fatal  cut  to  the  tiger  with  it.  Un- fortunately the  stroke  fell  on  the  cow  instead  of  the  tiger and  not  knowing  the  truth  in  the  darkness  Prsadhra 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  Kuruksetra  and  started  doing  penance there. PRSADHRA  II 608 PRTHU  I PRSADHRA  II.  A  son  of  King  Drupada.  He  was  killed in  the  great  battle  by  Asvatthama.  (Sloka  18,  Chapter 156,  Drona  Parva). PRSADHRA  III.  A  brahmin  boy.  One  night  while  he was  living  in  the  asrama  of  his  Guru  he  saw  a  lion  going out  from  the  premises  of  the  as'rama  with  an  asrama 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  Prsadhni  to  d^ath.  to  be  born  as a  Sudra.  When  Prsadhra  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,  Srsti  Khanda, Padma  Purana  ;  Chapter  1,  Ariisa  4,  Visnu  Purana). PRSATA.  A  king  of  Pancala.  He  was  the  father  of  Dru- pada and  a  friend  of  the  sage  Bharadvaja.  It  was  from Prsata  that  Pancali,  daughter  of  Drupada,  got  the  name Parsati.  (Sloka  41,  Chapter  129,  Adi  Parva). PRSATASVA.  A  King  of  the  SuryavamSa  (solar  dy- nasty). He  was  called  Virupa  also.  Himself,  Ketuman and  Sambhu  were  the  sons  of  king  Ambarisa.  (9th Skandha,  Bhagavata). PR&NI  I.  Wife  of  the  Prajapati  named  Sutapas.  (See under  Aditi). PRSNI  II.  An  ancient  sage.  He  approached  Drona during  the  Kurupandava  battle  and  commanded  him to  stop  the  battle.  (Sloka  -34,  Chapter  190,  Drona Parva).  He  attained  svarga  by  the  power  of  his  penance. ( Chapter  26,  Sand  Parva) . PRSNIGARBHA.  A  name  of  Mahavisnu.  There  are two  opinions  in  the  Puranas  regarding  how  Visnu  got this  name. 1)  In    the   early    part   of  the   period  of  Svayambhuva Manu    the   Prajapati  named  Sutapas  and  his  wife  Prsni did   penance    for    twelve    thousand   divine   years  to  get Visnu  as  their  son.  As  a   result  of  that  Visnu  was    born in    the    womb   of  Prgni  as  Prsnigarbha.  The  name  was suited    for    Sri   Krsna    the   incarnation    of  Visnu    also. (Chapter  3,  10th  Skandha,  Bhagavata). 2)  Anna  (rice),  Veda,  Jala  (water)  and  amrta  (nectar) are  called  Prsni  and  so  Mahavisnu  (Krsna)    who    bears these   inside   is  called  Prsnigarbha.   (Sloka  45,  Chapter 342,  Santi  Parva). PRTANA.  The  name  of  a  division  of  the  army.  (See under  Aksauhiru). PRTHA.     See  under  Kuntl. PRTHASVA.  An  ancient  king  who  worships  Yama.  (Sloka 19,  Chapter  9,  Sabha  Parva). PRTHU  I.  ( VAINYA) .  A  King  of  great  virtue  born  in the  line  of  Dhruva. 1 )  Genealogy.  Descending  in  order  from  Visnu — Brahma — Svayambhuva  Manu — Uttanapada— Dhruva Sisti — Ripu— Caksusa  Manu — Kuru — Aiiga— Vena— Prthu. Manu,  son  of  Caksusa,  got  of  his  wife  Nadvala  eleven sons  Puru,  Kuru,  Puru,  Satadyumna,  Tapasvl,  Satya- vak,  Suci,  Agnistu,  Atiratha,  Sudyumna  and Abhimanyu.  Of  these  the  second  son  Kuru  got  of  his wife  Atreyi  seven  sons  named  Ariga,  Sumanas,  Svati Kratu,  Angiras,  Gaya  and  Sibi.  Anga  married  Sumtha. She  delivered  a  very  wicked  son  named  Vena.  Prthu was  born  to  Vena.  Prthu  got  six  sons  named  Antar- dhana,  Vadi,  Suta,  Magadha,  Palita  and  Vijitasva, 2)  Birth  and  Coronation.  Sunltha,  wife  of  Anga,  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  maharsis and  he  became  the  supreme  lord  of  the  world  he  an- nounced to  the  world  thus  :  "Yagas  should  not  be  per- formed; gifts  should  not  be  given;  no  kindofhoma should  be  done.  There  is  nobody  but  me  to  accept  as Yajnapurusa  the  share  of  yajnas.  I  am  the  sole  lord  and consumer  of  yajnas." The  sages  were  dumbfounded.  They  all  approached Vena  and  impressed  upon  him  the  necessity  of  perform- ing a  Yaga  to  propitiate  Mahavisnu.  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  Yajnesvara  ?  (lord  of the  yaga) .  All  such  great  powers  who  can  bless  and curse  alike  and  such  eminent  deities  and  entities  like Brahma,  -Visnu,  Siva,  Indra,  Vayu,  Yama,  Varuna, Siirya,  Agni,  Dhata,  Pusa,  Bhumi  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  Vaisnava  yajna.  The  sages  got  angry  and cried  aloud  "Kill  this  wicked  man",  "Kill  this  wicked man".  Saying  thus  the  sages  killed  Vena  by  Kusa  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  rsis  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  'Nisida'  meaning  'sit down'.  He  thus  became  Nisada  (an  illiterate  forest- dweller)  .  He  went  to  the  mountain  of  Vindhya  and along  with  him  went  all  the  sins  of  Vena.  Nisadas  there- after 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  Prthu.  At  the  time  of  his birth  there  dropped  from  heaven  the  divine  bow  Aja- gava  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  brilli- ant son.  For  the  coronation  of  Prthu  the  oceans  brought very  many  precious  diamonds  and  the  rivers  holy  water. Brahma  along  with  Aiigirases  came  and  crowned  Prthu as  the  emperor.  Brahma  saw  the  line  of  Candra  in  his right  hand  and  was,  therefore,  pleased  to  know  that  he was  part  of  Mahavisnu.  Thus  Prthu,  valiant  and  brill- iant, was  crowned  their  emperor  by  the  virtuous  people of  Bharata. He  united  his  people  by  his  love  for  them.  When  he travelled  through  the  ocean  the  water  stood  still  and PRTHU  I when  he  travelled  on  land  the  mountains   gave  way  and his  flag-pole  was  never  obstructed    anywhere. 3)  Suta-Magadhas.     Brahma  performed  a  yaga  as  soon as    Prthu    was    born.     From  that  yaga  was  born  a  very wise  and  intelligent   demon  named  Suta.     A    scholarly Magadha  also  was  born  from  the  yaga.     The   maharsis commanded    the    Suta-Magadhas  to  praise    Prthu  and they   then   said    "Oh   revered   sages,   we  do  not   know anything      good    or  bad  about  this  kingjust  born.     He has    not    earned  a  name  or  fame.      Then  on  what  basis are  we  to  sing  praises  about  him?"     The  maharsis   said that    they    should  praise  him  for  the  qualities  he  should have   in   future.     Prthu   heard    that  and  feeling  elated decided    to    become    a   very    virtuous  emperor.     When Prthu  was    thinking   like  that  the  Suta-Magadhas  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,  Prthu  started  his  reign. 4)  Prthu  attacks  the  Earth.     The     people   were   hungry for  want  of  proper  food  crops.    They  approached  Prthu and    told    him    that    during  the  short  interval  between Vena's  death  and  Prthu 's  assuming  charge  the   goddess of  earth  drew  inside  all  her  vegetations  and  so    the  peo- ple were  put  to  great  difficulties.     They    requested  him to  generate  vegetations  again. Prthu  got  angry  on  hearing  this  and  taking  his  bow Ajagava  and  several  arrows  went  in  search  of  the  god- dess of  earth.  The  goddess  got  frightened  and  fled  taking the  form  of  a  cow.  She  went  to  all  lokas  but  Prthu  fol- lowed her  with  his  bow  and  arrows  everywhere.  At  last desiring  to  escape  from  the  arrows  of  such  a  valiant king  BhumidevI  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  Strivadha  ? (killing  a  woman)."  The  Raja  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.  BhumidevI  was  fright- ened and  she  said  "Oh  king,  I  shall  give  you  back  all I  have  destroyed  in  the  form  of  milk.  Therefore,  virt- uous as  you  are,  if  you  are  really  interested  in  the  wel- fare of  the  people  I  shall  allow  you  to  milk  me  and take  back  everything  you  want.  Do  bring  a  calf." 5)  Prthu  milks  the  Earth.     Prthu  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 Prthu  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  Prthu    making   Svayambhuva    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.    Prthu,     because     he    gave   life    to   BhumidevI, became  her  father  and   she  got  the  name  Prthvi. The  brahmin  sages  milked  the  cow  of  earth  again. Then  Agastya  became  the  calf  and  Brhaspati  milked! When  the  planets  milked,  Candra  became  the  calf  and 609  PRTHU  I again  Brhaspati  milked.  The  devas  even  now  feed  on the  Urjjaksira  (milk  rich  in  food  value)  they  got  then. All  the  animals  live  because  of  their  virtue  and  truth. The  rsis  milked  truth  and  virtue.  The  manes  made Yama  the  calf  and  Antaka  the  milker.  They  milked Svadha  in  a  silver  pot.  The  cobras  and  serpents making  Taksaka  the  calf  milked  poison  making Dhrtarastra  the  milker.  They  live  by  their  poison which  is  their  great  defence  also.  The  daityas  and danavas  using  Virocana  as  calf  and  making  the  two- headed  Rtvik  Madhu  as  the  milker  milked  jointly courage,  valour  and  the  sarvas"atruvinas'ini  maya (maya,  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 maya  even  now. Yaksas  milked  in  an  iron  pot  milk  that  disappeared from  the  earth.  Rajatanabha  milked  using  Vaisravana as  calf.  That  Yaksarajaputra  was  sarvajna  (knowing all) and  Sarvadharmajna  (conversant  with  all  charitable things)  with  two  heads  and  eight  hands.  The  raksasas, pis"acas  and  wicked  maruts  using  Rajatanabha  as  milker and  Sumali  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  Mahameru  as    milker and   Himalayas     as     the  calf    milked  diamonds   and medicines.  The  sacred  trees  made  Sala  the    milker   and plaksa  the  calf  and  milked  in  a  pot  of  palaSa    Chinna- dagdhaprarohana    (the  power  of  growing  again   even if  cut  or  burnt).    The  siddhaguhyakacaranavidyadharas also  milked  her  each  using    different   pots,    calves    and milkers  and  they  all  got  what  they  wanted. 6).     Asvamedha.     Prthu's     land      became      rich      and prosperous.  Then  he   performed   an   As"vamedha.    The Yaga  horse  was  led  by  VijitaSva,  son    of  Prthu.    Indra did  not  like  Prthu  conducting  the  yaga.     Indra    hid    at a  place  on  the  path  of  the  yaga   horse.    The   sage    Atri helped    Indra.    Indra   bound   the    horse   and    a    fight ensued  between  Indra    and    Vijitasva   in    which    Indra was  deplorably   defeated   and    confessing   his   guilt   he craved    for    pardon    and    Prthu  granting  him   pardon became  his  great  friend.  (4th  Skandha,  Bhagavata). 7 )  Prthu's  rule.     In  the  history   of  Bharata    the   period of  Prthu's  rule  is    considered    a   golden   period.    When Prthu  became  the  emperor,  Brahma    divided    the  uni- verse into  several  kingdoms  and  made  a    separate   ruler for  each  of  them.  Soma   was    appointed    King  of    the stars,    planets,  brahmins,  plants,    yagas  and  austerities. He   appointed  Kubera  as  the  lord  of  Kings,  Varuna  as the  lord  of  all  waters,  Visnu,  as  the  lord  of  all  adityas and  Pavaka  as  the  lord  of  all  Vasus.  Daksa    was  given lordship    over    prajapatis,    Indra    over    maruts,    and Prahlada  over    all    daityas   and    danavas.    Yama,   the Dharmaraja  was    made   lord   of  the  manes.    Airavata was   made    King  of  all  elephants  and  Garuda  King  of all  birds.  Uccaissravas  was  made    King    of  all   horses and  Vrsabha  of  all  cattle.  The  lion  was  made  King    of all  beasts  and   Himavan    the   lord     of  all    immovable things.  Kapila  became  chief  of  all   sages   and  the   tiger the  leader  of  all  beasts  with    nails  and   snouts.    Plaksa was  made  the  King  of  all  trees. After   distributing   kingdoms  thus,    Brahma    appointed PRTHU  II 610 PRTHVIRUPA Dikpalakas  (guardians  of  the  zones).  In  the  east  he posted  Sudhanva,  son  of  Vairajaprajapati,  in  the south  he  posted  Saiikhapada  son  of  Kardamaprajapati, in  the  west  he  put  Ketuman,  son  of  Rajas  and  in  the north  Hiranyaroma.  Thus  Brahma  organised  a universe  with  suitable  emperors  to  control  and  super- vise. (Chapter  22,  Am 'a  1,  Visnu  Purana). 8)  The    end  of  Prthu.     After    several    years  of  benign rule  Prthu  became  old.  He  then    entrusted    the   affairs of  the  state  to  his  son    Vijitasva  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    Laksmi    following Visnu. 9)  Prthu'ssons.     Prthu  had  five   sons  named  Vijitasva, Haryaksa,      Dhumrakesa,       Vrka       and       Dravina. The  eldest   of  these    Vijitasva,    with    the   help   of  his brothers  ruled  the  country.    Haryaksa   ruled   over  the east,    Dhumrakesa   over   the   south,     Vrka,    west  and Dravina,  north.  (Padma  Purana). PRTHU  II.  A  virtuous  brahmin  of  good  conduct. Once  when  Prthu  was  travelling  he  met  five  ugly devils.  They  became  devils  for  their  sins  of  not  doing any  charity  and  behaving  rudely  with  beggars.  Prthu gave  them  advice  on  ahara  (food),  acara  (conduct) and  vrata  (vow)  so  that  they  might  get  salvation  from their  devil-lives.  (Chapter  27,  Srsti  Khanda,  Padma Purana ) . PRTHtJDAKA.  A  sacred  pond  on  the  borders  of Kuruksetra.  This  is  one  of  the  celebrated  tirthas  of Bharata.  He  who  bathes  in  this  pond  would  get  the benefit  of  doing  an  asvamedha.  (Chapter  83,  Vana Parva;  Chapter  39,  Salya  Parva). PRTHUDARA.  A  celebrated  Yaksa.  This  Yaksa  got  a daughter  named  Saudamini.  Her  father  took  her  to different  mountains  to  entertain  her.  One  day  while she  was  playing  with  her  companion  Kapisabhru  she met  a  Yaksaputra  named  Attahasa.  They  fell  in  love and  Saudamini's  father  agreed  to  their  marriage  and fixed  it.  After  fixing  the  marriage  Prthudara  took  his daughter  to  his  house.  Next  day  her  companion  Kapi- ^'abhru  came  to  Saudamini  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  Himalayas.  To  have  some  sport  with  the love-stricken  Attahasa  his  friends  staged  a  drama  in which  Attahasa  was  made  Vai«  ravanaraja  and  his  brother Diptasikha,  Nalakubara,  and  the  rest,  his  ministers. They  were  thus  acting  and  enjoying  when  Nalakubara himself  came  that  way  and  seeing  his  servant Atfahasa  in  the  robes  and  form  of  his  father  was angry  and  calling  Attahasa  to  his  side  said:  "A  servant like  you  is  ambitious  of  becoming  a  king.  Let  this  ambi- tion be  the  cause  of  your  downfall.  You  will  be  born as  man."  Attahasa  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.  Nalakubara  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 Dipta'ikha  will  then  be  born  as  your  son.  Both  of you  will  then  be  released  from  the  curse.  Diptasikha after  ruling  the  country  for  some  time  will  also  be  free from  this  curse."  Attahasa  and  Diptasikha  soon  dis- appeared by  the  power  of  the  curse. Attahasa  was  born  as  king  of  Trigartta  in  the  name  of Pavitradhara  and  Saudamini  became  his  wife.  A  son was  born  to  them  named  DlptaSikha  and  as  spon  as  he was  born  the  parents  were  released  from  the  curse  and entered  heaven.  (Sasaiikavatilambaka,  Kathasarit- sagara,  Taranga  6). PRTHUDARBHA.  A  king  of  the  race  of  Anga.  (Chap- ter 277,  Agni  Purana) . PRTHUGRlVA.  When  Rama  and  Laksmana  were staying  in  Pancavati  a  demoness  named  Surpanakha made  approaches  to  them  and  Laksmana  cut  off  her limbs  and  sent  her  away.  Then  a  raksasa  army  came under  the  leadership  of  Khara,  Dusana  and  Trisiras  and Prthugriva  was  one  of  the  twelve  prominent  soldiers  of that  army. (Sarga  26,  Aranya  Kanda  Valmiki  Ramayana). PRTHUKA.     A  devagana  of  Raivata  Manvantara. PRTHULAKSA.  A  King  born  of  the  race  of  Anga.  This king  lived  in  the  court  of  Yama  and  worshipped  him. (Sloka  22,  Chapter  8,  Sabha  Parva). PRTHULASVA.  A  king  of  the  race  oflksvaku.  He was  the  son  of  Prthu  and  father  of  Adra.  (Chapter  1, Brahmanda  Purana) . PRTHURASMI.  One  of  those  who  are  named  'Yati'. The  Yatis  were  a  people  of  anti-yajna  feelings  and were  all  burnt  to  death  in  Indra's  fire  of  wrath.  But three  yatis,  Brhadgiri,  Rayovaja  and  Prthurasmi  were taken  care  of  by  Indra  and  Indra  taught  them  Brahma- vidya,  Ksatriyavidya  and  Vaisyavidya. Prthuras'mi  compelled  Indra  to  grant  him  Ksatratejas also  along  with  Ksatravidya.  There  is  now  a  sama  even in  the  name  of  Prthurasmi.  (Panca-virhsa-Brahmana). PRTHUSENA.  A  King  of  ancient  Bharata.  (5th Skandha,  Bhagavata) . PRTHUSRAVAS  I.  A  King  of  Rgveda  times.  Indra killed  the  enemies  of  this  King.  (Sukta  116,  Anuvaka 17,  Mandala  1,  Rgveda). PRTHUSRAVAS  'll.  Father  of  Kama,  wife  of  king Ayutanayl.  He  lived  in  the  court  of  Yama.  (Sloka  12, Chapter  8,  Sabha  Parva) . PRTHUSRAVAS  III.  A  sage  of  ancient  Bharata  who was  a  friend  of  Yudhisthira.  (Sloka  22,  Chapter  26, Vana  Parva) . PRTHUSRAVAS  IV.  A  soldier  of  Subrahmanya '(Chapter  46,  Salya  Parva). PRTUSRAVAS  V.  A  serpent.  This  serpent  was  present at  Prabhasatirtha  to  carry  the  soul  of  Balabhadrarama. to  Patala  (Sloka  15,  Chapter  4,  Mausala  Parva). PRTHUVASTRA.  A  female  attendant  of  Subrahmanya (Chapter  46,  Salya  Parva). PRTHUVEGA.  A  King  of  the  court  of  Yama.  ( S"  loka  1 2, Chapter  8,  Sabha  Parva). PRTHVlRUPA.  A  beautiful  king  of  a  country  called Pratisthana.  Once  three  wise  yogins  came  to  him  and said  "Oh  King,  we  have  travelled  round  the  world. There  is  a  princess  in  Muktidvipa  called  Rupalata.  In beauty  she  will  be  a  good  match  for  you."  On  hearing this  Prthvlrupa  calling  the  court  artist  Kumaradatta  to his  side  said  "Paint  a  picture  of  mine  and  go  along  with PRTHVlTlRTHA 611 PCjAVIDHI these  three  sannyasins  to  Muktidvipa  and  give  the painting  in  private  to  the  princess  there  and  also  bring me  an  exact  painting  of  hers." The  painter  went  to  Muktidvlpa  and  the  King  coming to  know  of  the  talents  of  the  artist  Kumaradatta  com- missioned him  to  paint  a  picture  of  his  daughter Rupalata.  He  did  the  work  beautifully.  The  King  was immensely  pleased  and  he  enquired  if  Kumaradatta had  seen  a  suitable  prince  for  Rupalata.  Kumaradatta immediately  showed  him  the  portrait  of  Prthvlrupa. The  king  found  the  prince  extremely  suitable  and  en- trusted the  artist  himself  with  the  task  of  negotiating  the marriage  with  Prthvlrupa.  Kumaradatta  returned  to his  King  with  the  portrait  of  Rupalata  and  Prthvlrupa was  infatuated  with  the  dazzling  beauty  of  Rupalata. Before  long  the  marriage  of  Prthvlrupa  with  Rupalata was  conducted  in  all  grandeur.  (Alankaravatilambaka, Kathasaritsagara,  Taraiiga  1). PRTHVlTlRTHA.  A  sacred  pond  on  the  borders  of Kuruksetra.  He  who  bathes  in  this  pond  would  get the  benefit  of  doing  a  sahasragodana  (giving  away  as gift  a  thousand  cows).  (Sloka  13,  Chapter  83,  Vana Parva) . PUCCHA^DAKA.  A  serpent  of  the  family  ofTaksaka. This  serpent  was  burnt  to  death  at  the  Sarpasatra  of Janamejaya.  (Sloka  8,  Chapter  57,  Adi  Parva). PCjANl.  A  bird  of  superior  intellect.  The  story  of Pujani  was  told  by  Bhlsma  to  illustrate  that  Ksatriyas can  never  be  believed. There  was  once  a  king  called  Brahmadatta  in  the  coun- try of  Kampilya.  The  King  had  a  bird  named  Pujani. Pujani  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  Pujani  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  Pujani  was  away  from  the  cage,  the prince  caught  hold  of  the  little  bird  and  strangled  it to  death.  When  Pujani  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. Pujani  declared  that  Ksatriyas  were  not  to  be  believed and  flew  away.  (Chapter  139,  Santi  Parva). POjAVIDHI.  Chapter  155  of  Agni  Purana  states  the various  acts  of  worship  that  should  be  done  daily and  they  are  the  acts  of  worship  observed  by  all brahmacarins  during  the  time  of  Manusmrti. You  should  rise  up  at  Brahmamuhurta.  Finish  your  ex- cretory 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  :  Nitya- snana,  Naimittikasnana,  Kamyasnana,  Kriyangasnana, Malakarsanasnana  and  Kriyasnana.  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  tlrtha is  still  better.  The  water  of  the  river  Ganga  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 "Hiranyavarnah,  Sanno  devih,  apo  hi  stha  and  idam- apah."  You  should  submerge  yourself  in  the  waters  and recite  the  mantras  there  under  the  water.  You  should also  recite  Aghamarsana  sukta  or  the  Rk  named Drupada.  Gayatrl  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  Purusa- sukta. 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  ano- ther 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  ofVisnu.  Never  laugh, sneeze  or  yawn  without  covering  your  mouth.  Wise man  should  hide  the  disgrace  to  one  superior  to  him- self 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  (caturthl),  sixth (sasthi)  and  eighth  (astami)  days  of  lunar  fortnight. Throw  away  your  excretions  far  away  from  home. Never  be  unfriendly  with  venerable  and  noble people. PULAHA 612 PULASTYA PULAHA.     One  of  the  Prajapatis.    The  references    about him  in  the  Puranas  are  the  following  : (1)  Pulaha   was   one   of    the   spiritual  sons  of  Brahma. (Sloka  12,  Chapter  204,  Vana  Parva). (2)  Ksama,  wife  of  Pulaha,  delivered  three  sons  named Kardama,  Urvarivan  and  Sahisnu.  (Chapter  10,  Ariisa  1, Visnu  Purana). (3)  Pulaha  got  of  his  wife  Ksama    another   son   named Karmasrestha.  (Chapter  20,  Agni  Purana). (4)  Pulaha    is  included   in   the   group   of  six  powerful sages.  (Sloka  4,  Chapter  66,  Adi  Parva). (5)  From  Pulaha  were  born  the  butterflies,  lions,  tigers, lambs,  wolves  and  Kimpurusas.    (Sloka  3,  Chapter    66, Adi  Parva). (6)  Pulaha    took   part   in    the  Janmotsava  of  Arjuna. (Sloka  52,  Chapter  122,  Adi  Parva). (7)  Pulaha  was    also   among  the  sages   who  dissuaded Parasara  from  conducting  a  yaga  to  kill  all  the  raksasas. (Sloka  9,  Chapter  180,  Adi  Parva). (8)  Pulaha  was  a  member  of  the  court  of  Indra.  (Sloka 17,  Chapter  7,  Sabha  Parva). (9)  Pulaha  was   a  worshipper   of  Brahma.    (Sloka    18, (Chapter  11,  Sabha  Parva). (10)  Pulaha   did    penance  at  a  place  on  the  shores  of Alakananda,    a    tributary     of  river   Ganga.     (Sloka  6, Chapter  142,  Vana  Parva). (11)  He  took  part  in  the  Janmotsava  of  Subrahmanya. (Sloka  9,  Chapter  45,  Salya  Parva) . (12)  Pulaha  is   included  in  the  twenty  one  Prajapatis. ( Sloka  35,  Chapter  334,  Sand  Parva) . (13)  Pulaha    is   one    among   the   group   of  Saptarsis called  CitraSikhandins.     (Sloka  29,  Chapter  335,  Santi Parva ) . (14)  Pulaha  is  also  one  of  the  Astaprakrtts.    (Chapter 340,  Santi  Parva). PULAKA.  A  daitya  who  was  transformed  into  an  animal. There  is  a  story  in  the  Skanda  Purana  about  him  thus  — Pulaka  performed  penance  and  got  from  Siva  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  Siva.  Siva  got  angry and  commanded  him  to  abandon  his  demoniac  form and  become  an  animal.  Pulaka  agreed  to  do  so  but requested  Siva  to  grant  him  the  smell  even  in  his  state of  an  animal.  Siva  granted  that. PULASTYA.     One  of  the  Prajapatis. 1)  Birth  and  marriage.  Pulastya  is  one  of  the  six  spirit- ual sons  of  Brahma.  Pulastya  was  born  from  the Kama — ear— of  Brahma.  (Chapter  65,  Adi  Parva  and Bhagavata). Pulastya  had  a  son  named  Dattoli  (Dambholi)  of  his wife  Prlti.  This  Dattoli  in  his  previous  birth  was  the Agastya  of  Svayambhuva  Manvantara.  (Chapter  10, Amsa  1,  Visnu  Purana) . Pulastya  had  a  son  named  Vis"  ravas  of  his  wife  Havir- bhu. (4th  Skandha,  Bhagavata) .  Mahabharata  states  that Pulastya  had  two  wives  named  Sandhya  and  Pratici. Havirbhu  mother  of  Vis"ravas  had  another  name, Maninl. All  these  statements  taken  together  indicate  that  Pulas- tya had  four  wives  named  Prlti,  Havirbhu,  Sandhya and  Pratici. 2)  Genealogy.  The  race  formed  by  Pulaslya  is  given below  :  Pulastya  got  a  son  named  Visravas  of  his  wife Havirbhu  alias  Maninl.  Visravas  had  two  wives  named Kaikasi  and  DevavarninI  alias  Ilabila.  KaikasI  had three  sons,  Ravana,  Kumbhakarna,  and  Vibhisana  and a  daughter  named  Surpanakha.  Ravana  got  of  his wife  Mandodari  three  sons,  Meghanada,  Atikaya  and Aksakumara.  Kumbhakarna  got  of  his  wife  Vajra- mala  two  sons  named  Kumbha  and  Nikumbha.  Vibhi- sana got  of  his  wife  Sarama  seven  sons.  Visravas  got of  his  wife  Ilabila  a  son  named  Vais  ravana  alias  Kubera. 3)  Birth   of  Visravas.     In   olden    times    in   Tretayuga Pulastya  Maharsi  was  doing  penance  on  Mt.  Meru.  On a   nearby   hillock    the   sage   Trnabindu  was  also  doing penance.     Celestial   maidens,    Naga   maidens  and  their lovers    came    to    the   asrama  and  by  their  erotic  sports and  dances  vitiated  the  precincts  of  the  asVama. Pulastya got    angry    and  cursed  all  the  maidens  to  become  preg- nant if  they  entered  the  as'rama  area.     Without    know- ing  this    curse  Maninl,  daughter  of  Trnabindu  came  to that  spot  and  got  pregnant  of  Pulastya.     Pulastya    then married  her  and  the  celebrated  Maharsi    Visravas    was born  to  her. 4 )  How  he  saved  Ravana.     Once  Ravana  who  started  on a  victory  campaign  met  Kartaviryarjuna  on   the   shores of  Narmada.  Kartaviryarjuna    chained    Ravana  in  the former's    prison.     Pulastya   was   grieved  much  to  hear about  the  plight  of  his   grandson    and  going    to  Karta- viryarjuna and   explaining   things   got    the    release    of Ravana.     (Chapter  46,  Brahmanda  Purana). 5)  Other  details. (i)  Pulastya    once    blessed    ParaSara   for  the  writing  of Puranas.  (Chapter  1,  ArriSa  1,  Visnu  Purana) . (ii)  Raksasas,    Vanaras  (monkeys),  Kinnaras,  Gandh- arvas    and    Yaksas    were    born    from    the    intelligent Pulastya.     ( Sloka  7,  Chapter  66,  Adi  Parva) . (iii)   He   was    present    for    the  Janmotsava  of  Arjuna. (Sloka  52,  Chapter  122,  Adi  Parva). (iv)    Parasara  once  started  to  perform  a  Yaga    to  dest- roy   all    the   raksasas.     Pulastya  along  with  other  sages went  and  persuaded  him  to  withdraw  from  his  venture. (Chapter  180,  Adi  Parva). (v)     Pulastya   was   a  member   of  the   court  of  Indra. (Sloka  17,  Chapter  7,  Sabha  Parva). (vi)   Pulastya  sits  in  the  court  of  Brahma  and    worships him.     (Sloka  19,  Chapter  11,  Adi  Parva). (vii)   Once  Pulastya  taught  Bhisma  the  importance  and greatness  of  all  the  holy  places  of  Bharata.     From    then onwards    Pulastya    is   called    the    Guru  of  Bhisma  also. (Chapter  82,  Vana  Parva). (viii)  Pulastya    got    of    his   wife   Gau    a    son    named Kubera.      (Sloka  12,  Chapter  274,  Vana  Parva) . (ix)  Visravas  was  born  of  half  of  the  body  of  Pulastya. (Chapter  274,  Sloka  13.  Adi  Parva) . (x)  Pulastya  was  present  for  the    birth  day  celebrations of  Subrahmanya.  (Sloka  9,  Chapter  45,  Salya  Parva). (xi)    Pulastya   also   visited   Bhisma   lying  on  his  bed  of arrows.     (Sloka  10,  Chapter  47,  Santi  Parva). (xii)    Pulastya  was  one  among  the  twentyone  Prajapatis. (See  under  Prajapati) . (xiii)  Pulastya  is  included  in  the  group  of  Saptarsis called  CitraSikhandins.  (Sloka  29,  Chapter  335,  Santi Parva). (xiv)  Pulastya.  is  one  of  the  Astaprakrtis.  (Chapter 340,  (Santi  Parva}. (xv)  As  synonyms  of  Pulastya  the  following  terms  are used:  Brahmarsi,  Viprayogi.  (Mahabharata). PULINDA(S)  I 613 PUNARJANMA PULINDA(S)  I.  The  people  of  the  country  of  Pulinda. Information  available  regarding  them  from  the  Maha- bharata  is  given  below  : (1)  Pulindas    were    originally   Ksatriyas.   But  they  be- came Sudras  by  a  curse  of  the  brahmins.    (Chapter  33, Anu:  asana  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   Nandim    of  sage   Vasisfha   when  she  got  enraged. (Chapter  165,  A-'ramavasika  Parva). (4)  Bhlma    fought    against    the  Pulindas  and  destroyed all  their  big  cities.   (Chapter  26,  Sabha  Parva). (5)  In  the  great  Mahabharata    battle    Pulindas    fought on    the    side    of  Duryodhana.       (Chapter  158,  Udyoga Parva) . PULINDA(S)  II.  A  mleccha  tribe  of  ancient  Daksina- bharata.  The  Vamana  Purana  gives  some  details  regard- ing them. PULINDI.  See  under  Candaka. PULKASA.  A  son  born  to  a  Ksatriya  woman  of  a  Sudra is  called  Pulkasa.  (See  under  Caturvarnya). PULOMA  I.     A  demon.  This  asura  belongs  to  the   asura race  born  to    Kasyapa  of  Diti.     This    asura  fell  in  love with  Pulomi,  wife  of  the  sage  Bhrgu.    (See  under  Cya- vana).  Sacldevi,  wife  of  Indra,  was    the    daughter     of Puloman.    (Chapter  19,  Agni  Purana). PULOMA  II.  (PULOMI).  Wife  of  the  sage  Bhrgu.  (See under  Cyavana  for  details). PULOMA  III.  A  demoness.  Her  sons  are  called  Paulo- mas.  This  Puloma  had  a  sister  named  Kalaka.  Both of  them  together  did  severe  penance  and  pleased  Brahma. They  got  a  boon  from  Brahma  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.  (Sloka  38, Chapter  74,  Adi  Parva) . Purhnamno  narakadyastu Trayate  pitararh  sutah/ Tasmat  putra  iti  proktah Svayameva  svayambhuva  /  / (Sloka  138,  Chapter  9,  Manusmrti). (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)  Kfetrajaputra.     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 Ksetrajaputra. 3)  Dattaputra.  When  one  is  worrying  miserably  for   get- ting a    son  and  if  at  that  time  a  husband  and  wife  will- ingly 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)  Krtrimapulra.     A  son  adopted    from  one's  own  caste for    the    purpose   of  doing  the  obsequial    ceremonies  for the  manes  is  called  Krtrimaputra. 5)  Gudhotpanna.     A  son  born  to  one's  wife  by    another man  is  called  Gudhotpanna. 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)  Kaninaputra.     If  a   son    is    born    to  a  virgin  before marriage  while  living  with  her  father,  that  son    is  called a  Kaninaputra. 8)  Sahodhaputra.     When  a  girl  is  married  while    preg- nant  the   son    born    to    her   after   marriage  is  called  a Sahodhaputra. 9 )  Kritakaputra.     A  son  purchased  and    brought  up  by a  sonless  man  is  called  Kritakaputra. 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. 1 1 )  Svayarhdattaputra.     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  Svayaiiidattaputra. 12)  Sandra  (Pdrasava)  Putra.  A  son  born  to  a  brahmin of  a  Sudra  wife. PUNARJANMA.  It  is  the  theory  that  the  soul  of  a  man is  born  again  after  his  death.  The  Puranas  and  Vedas contain  many  statements  regarding  this  of  which  the following  are  a  few  : 1)  What    is    Death?     When    the  Jivatma  (soul)    of  an individual    leaves   his   body    with  all  its  upadhis  (attri- butes and  adjuncts)  it  is  called  Death.  By    upadhis    are meant  the  folllowing  four  things,  (i)  Mind  and  the  senses. (ii)The  five  Pranas  namely  Prana,  Apana,  Udana,  Vyana and  Samana.  (iii)  The  Suksma'arira,  that  is,  the  Prana- manovijnanako.'asarighata  (the  subtle  body  that  is  invi- sible with  the  grosser  elements) .  (iv)  Karman    (action). All  these  four  things  follow  the  soul  even  after  his  death. Only  when  the  soul  attains   moksa    (salvation)    do    the upadhis  leave  it.  It  is  the  life  breath  Udana  that  guides the    soul   out    of  the   body.  It  is  the  Suksmasarira  that gives   heat    to    the  body   while  there  is  life  and  that   is why  when  the  soul  leaves  the  body  with  the  upadhis  the body    becomes  cold. 2 )  After  death.     When  the  soul  leaves  the  body  with  the upadhis   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)  Aparabrahmopasana.  He  who  has  done  all  his  deeds according  to  scriptural  injunctions  is  said  to  be  one  who has  done  upasana  of  aparabrahma.  When  such  an individual  dies  his  soul  with  all  the  upadhis  attains Candra.  He  goes  to  Candra  through  dhuma  (smoke) , ratri  (night),  Krsnapaksa  (the  dark  fortnight),  daksina- yanakala  (the  sun's  passage  south  of  the  equator), pitrloka  (world  of  the  manes)  and  Akasa  (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  upadhis  comes  back  to earth  to  enter  another  body.  The  soul  comes  back  to earth  through  ether,  vayu,  dhuma,  megha,  varsa,  vrihi, yava,  ausadhi,  vrksa,  Tila,  Purusabija  and  strlgarbha. When  the  Jivatma  goes  to  Candra  its  padarthatva (attribute)  diminishes  gradually  and  when  it  comes  back to  earth  it  increases  gradually.  Thus  the  jivatma  takes PUNARVASU  ATKEYA 614 PUN.DARIKAMUKHA thousands  of  births  going  to  and  from  the  moon.  The jivatma  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  purusabija  (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,  Ksatriya,  Vaisya  or  Sudra 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  Pitryana. (ii)  Aparavidyopdsana.     There  are  some    people  who   do not    consider  performance  of  religious  rites  as  important but  worship  Brahman.  They  do   not  treat  Brahman  and jivatma   as  one    but    view    them     as    separate  entities. Such  devotees  are  called  Aparavidyopasakas.  Their  souls as    soon    as    they    leave    the  body  move  towards  apara- brahman.  The  path  to   aparabrahma    is  through   Agni, Jyotis,    daytime,     Suklapaksa      (the     white    fortnight), Uttarayana  (the  passage  of  the  sun  to  the  north) ,  samvat- sara  (year),    Surya  (sun),    Candra  (moon)  and  Vidyut (lightning).    The    dhanyas   (blessed    ones)    who   attain Vidyut  go  to  Varunaloka,    Indraloka  and  Prajapatiloka and  then  merge  with  parabrahma    (the  supreme  being) . This  path  is  called  Devayana.  Since  for    both    Pitryana and  Devayana  the  jivatma  has  to   depend  upon  Candra it  is  to  be  surmised  that  there  is  some  special  connection between  jivatma  and  Candra.  Those  who  attain  Apara- brahma by    the    path    of  devayana  do  not  come  back  to earth.    They   have  no  rebirths.  Those  who  have  merged with  aparabrahma  attain  Brahman  by  the  end  of  a  life- time of  Brahma.    Thus  those   who  attain  Brahman   and do    not    believe    that    jivatma    and   Brahman  are  one and  view  them    separately  attain  Parabrahma    through the   merger    with  aparabrahma.    This  is  called  Krama- mukti.  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  Pitrloka  by  the   path   of Daksinayana.    After   enjoying   all   the  accrued    'punya' there,    they    come   back    again    to    earth     to    be   born again. (iii)  Pdpopasana.  The  jivatma  of  one  who  does  not follow  the  injunctions  of  sastras  correctly  does  not attain  Candraloka.  It  is  born  again  as  pests  and  insects attaining  a  place  called  Trtlya.  There  is  no  evidence in  the  Puranas  of  their  attaining  moksa.  How a  soul  subjected  to  rebirths  attains  moksa  is  described under  'Moksa'.  (Chandogya  Upanisad,  Glta,  Bhaga- vata,  Svetas'vatara  Upanisad). PUNARVASU    ATREYA       An     ancient     preceptor    of Ayurveda.    He    was    the  Guru    of  Agnideva    author  of the    book  'Agnivesatantra'  which  is  the  basis  ofCaraka- samhita  and  also  of  his  classmates  like  Bhela. Punarvasu  was    the  son  of  the  sage  Atri  who    was    one of   the    spiritual    sons    of  Brahma.    In    support  of    this statement  it  can  be  found    in   many  places   in  Caraku sarimita    his    name    referred    to   as    'Atrisuta'   or  Atri- nandana'. Atri  maharsi  was  also  a  learned  preceptor  of  Ayurved  i According  to  Kasyapasarhhita  Devendra   taught    Ayur veda    to   Kaf.yapa,    Vasistha,  Atri  and  Bhrgu.  The   in- complete   work      'Ayurvedacikitsatantra'    by    Atri    was completed   by     Punarvasu     according    to     ASvaghosa. Punurvasu's  mother's  name  was  Candrabhaga.  Getting knowledge  in  Ayurveda  from  his  father  and  also  from Bharadvaja,  Punarvasu  became  an  authority  on  Ayur- veda. His  important  work  is  'Atreyasarhhita'.  There  are about  thirty  prescriptions  in  his  name.  The  prescriptions regarding  'Balataila'  and  'Amrtaditaila'  are  found  in Carakasamhita. PUNASCANDRA.  A  sacred  place.  This  is  situated  in the  Jamadagnivedl  in  Surparakaksetra.  (Sloka  12, Chapter  88,  Vana  Parva). PUNCU.  A  King  of  Suryavamsa  (solar  race).  He  was the  son  ofHarita  and  father  of  Vijaya.  (Brahmanda Purana,  Chapter  1). PUtfDARlKA  I.     A  King  bom  of  the  race  of  £ii    Rama. He  was  the  son  of  Nisadha  and  father  of  Ksemadhanva. (9th  Skandha,  Bhagavata). PUNDARlKAII.     One   of  the   Astadiggajas  (elephants guarding  the  eight  zones) .    (See  under  Astadiggajas) . PUI^DARIKA    III.     A  brahmin    who   lived    during  the period  of  Narada.  Niirada  once  held    a    scholarly   con- versation with  him  on    virtue.    He    saw    Mahavisnu  in person  and  attained  sayujya     (intimate    union    with     a deity).   (Chapter  124,  Anusasana  Parva). PUIVDARIKA  IV.    A  great  yajna.  (Sloka  100,  Chapter  5, Sabha  Parva). PU^DARlKA  V.  A  holy  place  situated  on  the  border of  Kuruksetra.  One  who  bathes  in  a  sacred  pond there  would  get  the  benefit  of  doing  a  Pundarikayajna. (  Sloka  83,  Chapter  83,  Vana  Parva). PUIVHDARlKA.  VI.  A  nymph.  This  maiden  was  present for  the  Janmotsava  of  Arjuna  and  performed  a  dance then.  (Sloka  13,  Chapter  122,  Adi  Parva). PUJVDARIKAMUKHA.  An  eminent  serpent  King.  His subjects,  Pundarlkamukhas,  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  Lalita  and  they lived  there  happily  enjoying  amorous  sports.  One  day Pundarikamukha  held  a  music  concert  in  which  Lalita was  asked  to  sing  as  the  leading  musician.  His  love Lalita  was  absent  at  the  assembly  and  Lalita  could not  sing  or  dance  in  proper  form  that  day.  Karkataka, 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  raksasa.  This  is  the  penalty for  thinking  about  your  wife  while  singing  for  me." Lalita  immediately  became  an  ugly,  fierce-looking demon.  Lalita  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  asrama  in  which  there  was  an  ascetic  engaged in  penance.  Lalita  stood  before  him  with  tears  rolling down  her  cheeks.  When  the  sage  opened  his  eyes Lalita  told  him  that  she  was  the  daughter  of  the Gandharva  named  Viradhanva  and  that  her  husband had  become  a  demon  by  the  curse  of  the  serpent  King Pundarikamukha.  The  sage  advised  her  to  observe Ekadavi  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, Bhaga  4,  Padma  Purana). PUNDARlYAKA 615 PONTANAM  NAMBUTIRI PUI^DARlYAKA.     A  Visvadeva.    (Chapter   91,   Anu<'a- sana  Parva). PU^TDRA  I.     An  ancient  King   in  Bharata.    ( Sloka  224, Chapter  1,  Adi  Parva). PUIVDRA  II.  An  ancient  region  of  Bharata.  The region  comprised  then  the  present  district  of  Malada, certain  portions  on  the  east  coast  of  river  Kosi  and certain  portions  of  Dinajpur.  King  Pandu  conquered Pundra.  (Chapter  112,  Adi  Parva).  The  people  of Pundra  came  to  the  Rajasuya  of  Yudhisthira  with presents.  The  Paundrakavasudeva  mentioned  in  the Bhagavata  was  the  King  of  Pundra.  Kama  and Arjuna  conquered  this  country  at  different  times. (Chapter  52,  Sabha  Parva;  Chapter  8,  Kama  Parva; Chapter  82,  Asvamedhika  Parva). PUNJIKASTHALA.  A  nymph.  She  was  the  servant- maid  of  Brhaspati.  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  Punjikasthala  stood  watching them  for  some  time  with  passion  aroused  in  her.  She returned  to  the  asrama  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 asrama  and  on  seeing  Brhaspati  she  caught  hold  of  him by  the  hand  and  pleaded  to  satisfy  her  passion. Brhaspati  was  angry  at  this  improper  request  and cursed  her  "You  have  become  rotten.  You  have  be- come lustful  by  seeing  the  amorous  sports  of  others. May  you  be  born  as  a  monkey.  Get  out  of  this  aframa." Punjikasthala  came  to  her  senses  and  regretting  her hasty  act  begged  her  Guru  to  grant  her  release  from the  curse.  Brhaspati  felt  pity  on  her  and  said  "Go  and enjoy  to  your  lull  sexual  life  with  a  lover  whom  you like  best.  Then  you  will  get  a  son  from  the  vitality  of Siva.  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  Anjana and  started  living  in  a  forest  of  that  name  itself.  She fell  in  love  with  a  monkey  boy  named  Kesari  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  Siva  for  a  child. It  was  at  that  time  that  Parvati  and  Parame£vara played  amorous  sports  in  the  form  of  monkeys  and Parvati  became  pregnant.  Parvati  expressed  reluctance to  be  the  mother  of  a  monkey  child  and  then  Siva  by his  divine  powers  deposited  his  semen  virile  through Vayubhagavan  (god  of  wind)  into  the  womb  of Anjana  who  was  then  praying  to  him  for  a  child. Coming  to  know  of  this  through  Narada  and  fearing that  his  lordship  over  the  monkeys  would  be  lost  if such  a  monkey  were  born  to  Anjana  Bali  poured  into the  belly  of  Anjana  molten  liquid  of  pancaloha  (five metals).  Anjana  was  not  the  least  injured  and  she gave  birth  in  due  course  to  a  monkey  son  who  became the  celebrated  Hanuman,  the  life-force  of  the  Rama- Ravana  tussle.  (Purvakanda,  Kamba  Ramayana; Kiskindha  Kanda,  Valmiki  Ramayana). This  Punjikasthala  belongs  to  the  famous  set  of  eleven devakanyakas.  They  are  :  Menaka,  Sahajanya,  Karnika, Punjikasthala,  Rtusthala,  Ghrtaci,  Purvacitti,  Ulloca, Pramloca,  UrvasI  and  Visvacl.  These  were  the  celebrat- ed courtezans  of  Svarga.  (Chapter  123,  Adi  Parva). Punjikasthala   was    the  dancer  at  the  court    ofKubera. (Chapter    10,    Sabha    Parva).    She    took    part    in  the Janmotsava  of  Arjuna.   (Chapter  122,  Adi  Parva) . PUNTANAM  NAMBUTIRI. 1)  General     information.     The      illam    (house)      of   this Nambutiri    who   was    a    contemporary     of    Meppattur Narayana  Bhattatiri  was  in  Nenmeni  arils' a  of   the  taluk of  Valluvanadu  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    'Sri    Krsnakarnamrta'    was    a nambutiri    named     Nilakantha.     Puntiinam  (had    only ordinary  education.  He  worshipped  Krsna  at  the  temple of  Guruvayur  for  a  very  long  time  and  became    a    great devotee  of  Krsna.  He  lived  for  ninety  years.     When    he became   very   old    he    found    it    difficult     to    come    to Guruvayur  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  Tirumandha  and  to  his  astonish- ing ecstasy  he  found  Krsna  sitting  on  his    left    side.    He then  constructed  a  temple  there  and  installed    his    deity Krsna  there  and  continued  his  worship.    That    was    the Vamapura  (left  place)  of  Puntanam. 2)  Krtis    (works) .     The     following   are    the     works    of Puntanam  :  (i)  Bhasakarnamrta     (ii)    Kumaraharanam (Pana)   (iii)  Jnanappana    (iv)     Parthasarathistava  (v) Ghanasangha  (vi)  Narayanaklrtanas  (vii)  Govindaklrta- nas  (viii)  Anandanrtya  (ix)     DvadaSaksaranamaklrtana (x)      Srlkrsnaklrtanas      (xi)     Astaksaraklrtana        (xii) Brahmaparagovindaklrtana    (xiii)      Gopalakrsnaklrtana (xiv)  Gauriklrtana  (xv)  Vamapuresaklrtanas  (xvi) Padmanabhaklrtana  (xvii)  Vivekodayakirtana  (,xviii) Jayakrsnaklrtana  (xix)  Vitakolklrtana  (xx)  Sri  Rama Kirtana  (xxi)  Mukundakirtana  (xxii)  Dasavatarastotra. Besides  these  he  has  composed  some  philosophical songs  in  Tamil  also. 3)  Jnanappana.     Puntanam  got  a  son  after  a    long    time of  prayer  and  for  the  ceremony  of  Annapras'ana    (feed- ing rice  for  the  first  time)  all  the  people  of  his   commu- nity  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.  Puntanam thereafter   became   disgusted    with  life  and  Jnanappana was  written  at  that  time. 4)  Santdnagopdlam.     Puntanam  spent  most    of  his    time in  the  temple  of  Guruvayur  after  the  death  of  his  child. It  was  at  this  same  time  that    the   great    scholar   Nara- yanabhattatiri,  author  of  the  famous    Narayanlya,    was in  the  temple  worshipping  the   deity    there.     Puntanam had  written  a  poem  'Santanagopalam'  in  the  pana  style and  he  took  it  to  the  great  pandit  Narayana    Bhattatiri for  correction.  With  the  haughtiness  that  was  his  trait  he said  "What    is   there   for   correction    in   a    Malayalam poem  ?  Nothing  but  blunders  will  there  be  in    it.    Espe- cialy   when    Puntanam    is   not   well-versed  in  Sanskrit grammar.  It  will  therefore  be  full  of  mistakes."  Punta- nam could  not  contain  the  rebuff  and  he  wept    bitterly. Then  from  the  inside  of  the  temple  came    a  voice  which said  "Though  Puntanam  is  not  a    grammarian  like  you Bhattatiri,    he    is  a  greater    devotee  of  mine    than    you. His  Bhakti  is  more  appealing  tome  than  your  vibhakti." The  divine  voice  made  Bhattatiri  feel  sorry  and  ashamed of  his  behaviour  and  he  begged  Puntanam  to    grant  him PITOYA  I 616 PURANJAYA pardon  and  immediately  went  through  his    work    giving suggestions  for  improvement. 1'Ul^YA  I  Son  of  the  sage  Dirghatamas.  The  story  of Punya  as  found  in  Jnanavasistha  is  the  following: — There  is  a  mountain  called  Mahendra  in  Jambudvlpa. Dirghatamas  who  was  doing  penance  there  had  two sons  named  Punya  and  Pavana.  Punyakumara  grew up  into  a  boy  abounding  in  virtues.  Pavana  was  not so  broad-minded.  When  after  some  time  Dirghatamas, their  father  died,  Punyakumara  controlling  his  sorrow did  all  the  funeral  rites;  but  Pavana  unable  to  control his  sorrow  left  the  place  and  wandered  in  the  forests  weep- ing bitterly.  After  some  days  Punyakumara  went  in search  of  his  brother  and  on  rinding  him  consoled  him and  told  him  that  there  was  nothing  to  be  worried  ab- out their  father's  death.  On  hearing  the  learned and  moral  teachings  of  Punya,  Pavana  also  got  en- lightened and  after  living  in  that  forest  for  a  number  of years  both  of  them  abandoned  their  lives. PUIJIYA  II  The  name  of  the  asrama  of  the  sage Vibhandaka.  (Sloka  23,  Chapter  110,  Vana  Parva). PUNYAJANA.  A  raksasa.  Raivata,  king  of  Kusasthali, born  of  the  race  of  Saryati,  went  to  see  Brahma.  Taking advantage  of  his  absence  from  the  place  Punyajana took  control  over  Kusasthall.  Afraid  of  the  demon  all the  hundred  brothers  of  Raivata  left  the  country.  After some  time  the  Saryati  dynasty  merged  with  that  of Hehaya.  (Chapter  2,  Arh^a  4,  Visnu  Purana). PUyYAJANl.  Wife  of  Manibhadra,  one  of  the  Sivaparsa- das.  Her  father's  name  was  Kratustha.  Manibhadra got  thirteen  sons  of  Punyajani.  ( Chapters  3  and  7, Brahmanda  Purana)  . PURYAKRT.  A  Visvadeva.  (Sloka  30,  Chapter  91, Anusasana  Parva). PUMYANAMA.  A  soldier  of  Subrahmanya.  (Chapter 45,  Salya  Parva). PUNYANIDHI.  A  king  of  the  lunar  race.  The  King was  a  great  devotee  of  Visnu  and  he  went  to  Ramesvara to  do  worship  of  Visnu  there.  Pleased  with  the  pure devotion  of  the  king  Mahavisnu  started  living  at  Rame- gvara  under  the  name  of  Setumadhava.  (Chapter  3, Skanda  Purana). PUNYA&ILA.  A  brahmin  who  was  residing  on  the  banks of  the  river  Godavari.  Once  Punyaslla  engaged  a brahmin  widower  for  officiating  in  a  Sraddha  ceremony. As  a  result  of  that  sin  Punyasila's  face  became  that  of a  donkey.  To  be  freed  from  the  sin  he  went  and bathed  in  the  Svamitirtha  and  Akas"agangatlrtha  of VefikatScala.  His  sin  was  washed  away  and  his  face regained  its  original  form.  (Chapter  2,  Skanda  Purana) PUNYA&RAVAS.  A  sage.    This  maharsi  who  was  a  great devotee   of  Visnu  was    bom  to  the  brother  of  Nanda gopa,    during   the   incarnation    of  Visnu  as  Krsna,  as  a daughter  named  Lavanga.      (Patala   Khanda,    Padma, Purana  Chapter  72) . PUNYATOYA.  A  river  seen  by  the  sage  Miirkandeya when  he  moved  about  inside  the  belly  of  Balamukunda. (See  under  Markandeya) . PUR  A.     A  demon. PURAMALINl.  A  river  of  Puranic  fame.  (Sloka  21, Chapter  9,  Bhisma  Parva) . PURANDARA  I.     Indra. PURANDARA  II.  Tapa,  son  of  the  agni  called  Panca- janya.  Indra  once  became  the  son  of  this  Purandara. (Sloka  3,  Chapter  221,  Vana  Parva). PURANDARA  III.  The  name  of  Indra  in  Vaivasvata Manvantara.  (See  under  Manvantara).  In  Matsya Purana  Purandara  has  been  considered  to  be  one  among the  eighteen  Vastusastrakaras(  adepts  in  house  building) . The  other  seventeen  are:  Bhrgu,  Atri,  Vasisjha,  Visva- karma,  Maya,  Narada,  Nagnajit,  Visalaksa,  Brahma, Kumara,  Nandisa,  Saunaka,  Garga,  Vasudeva,  Sukra, Brhaspati  and  Aniruddha.  (Matsya  Purana,  Chapter 252,  verses  2  and  3). According  to  Mahabhurata  Lord  Siva  wrote  a  book '•Vaisalaksa"  containing  ten  thousand  chapters  dealing with  Dharmarthakamas.  Purandara  condensed  it  into a  book  of  five  thousand  chapters  called  'Bahudantaka'. Purandara  gave  that  book  that  name  in  honour  of  his mother  who  was  called  Bahudantl.  (Chapters  59,  89 and  90,  Santi  Parva). PURANJANA.  A  king.  The  story  of  this  king  was  told  to king  Pracinabarhis  by  Narada  to  illustrate  the  truth that  those  who  kill  yajna  cows  on  earth  would  surely suffer  its  consequences  at  one  time  or  another. Puranjana  once  started  on  a  tour  after  killing  a  few yajna  cows.  His  aim  was  to  build  a  new  palace.  After walking  alone  for  a  long  time  he  reached  the  neigh- bourhood of  Himalayas.  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  Puranjani.  She  had  innumerable  girl companions  and  her  castle  was  guarded  by  a  five-hooded cobra  called  Prajagiri. Puranjani  fell  in  love  with  Puranjana  at  first  sight and  their  greetings  and  subsquent  talks  ended  in  their marriage.  Thus  Puranjana  became  the  husband  of Puranjani  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 Puranjani  was  unbearable  to  Puranjana  and  he  returned to  his  palace  soon.  Puranjani  did  not  come  to  receive him.  On  enquiry  her  companions  informed  the  king that  Puranjani  was  lying  on  the  floor  with  grief  unable to  bear  the  separation  from  the  king.  Puranjana  con- soled her  and  they  lived  again  for  many  years  in  per- fect happiness.  Then  one  thing  happened. Kala  had  a  daughter  named  Kalakanyaka  who  lived a  very  wicked  and  vicious  life.  She  wanted  to  get  marri- ed but  nobody  wanted  to  be  her  husband.  She  went about  in  search  of  a  husband.  Puru  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.  Kalakanyaka,  Bhaya  and Prajvara  joined  together  and  gathering  a  strong  army attacked  Puranjana.  A  grim  battle  followed  which lasted  for  several  years  in  the  end  of  which  Puranjana was  defeated  and  taken  captive.  While  he  was  being taken  as  a  prisoner  a  herd  of  wild  cows  attacked  Pura- njana and  he  was  killed.  After  that  he  was  born  as  a princess  named  Vaidarbhi.  Malayadhvaja,  king  of Pandya,  married  her  and  got  seven  celebrated  sons. Agastya  married  the  daughter  of  Malayadhvaja. (4th  Skandha,  Bhagavata) . PURANJAYA.  A  king  of  Ayodhya.  See  under  Kakutstha. PURA^A 617 PURAlVA. 1 )  General    information.     The     Amarakota   describes    a Parana  thus : Sargasca    pratisargasca Varhgo   manvantarani  ca  / Vamsanucaritarh  capi Puranam  pancalaksanam  // According  to  this  definition,  Purana  is  one  which  des- cribes Sarga,  Pratisarga,  Varhsa,  Manvantara  and Vamxanucarita.  Among  these  Sarga  and  Pratisarga are  natural  creation  and  renovation  (Cosmogony) . Vamsa  means  history  of  sages  and  patriarchs.  By  Man- vantara is  meant  the  period  of  different  Manus.  Varhsa- nucarita  means  Genealogy  of  kings.  In  the  Puranas which  are  current  now  some  of  these  five  divisions  are wanting. Statements  about  Puranas  are  found  even  in  the Brahmanas.  Therefore  it  is  to  be  surmised  that  Puranas existed  even  before  historic  times.  Mahabharata  has used  the  term  Purana  to  mean  stories  about  devas  and siddhas.  The  Upanisads  say  that  Puranas  are  itihasas and  as  such  constitute  the  fifth  Veda.  Smrti  says that  Puranas  are  commentaries  on  Vedas.  From  all these  statements  it  can  be  gathered  that  Puranas  have a  hoary  past.  The  great  Sanskrit  scholar  Rangacarya has  defined  Purana  as  Pura  nava  (  Pura  =  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  Puranas  many  truths  about  the universe  can  be  grasped  from  them.  All  the  Puranas contain  praises  of  Brahma,  Visnu  and  Mahesvara.  In most  of  the  Puranas  of  old,  new  additions  and  interpo- lations are  seen.  The  Puranas  in  original  were  in  exis- tence before  Christ. Akhyanaiscapyupakhyanair Gathabhih  Kalpasuddhibhih  / Puranasarhhitarh  cakre Puranarthavisaradah  // (Sloka  15,  Chapter  6,  ArhSa  3,  Visnu  Purana) As^adasa  Puranani Krtva  Satyavatisutah  / Bharatakhyanamakhilarh Cakre  tadupabrrhhanam  // (Sloka  70,'  Chapter  53,  Matsya  Purana) From  the  above  it  can  be  gathered  that  it  was  Vyasa who  composed  all  the  Puranas.  Bana  who  lived  in  the seventh  century  A.D.  speaks  about  Vayu  Purana.  Kuma- rila  Bhafta  who  lived  in  the  eighth  century  and  Sankara- carya  who  lived  in  the  ninth  century  speak  about  the Puranas.  Puranas  must  have  therefore  taken  their  pre- sent forms  before  the  sixth  or  seventh  century  A.D. There  are  eighteen  major  Puranas  and  another  eighteen minor  ones.  The  major  Puranas  contain  over  four  lakhs of  Slokas.  All  the  Puranas  are  in  verses  like  Maha- bharata. But  none  of  them  is  as  good  as  Mahabharata as  a  piece  of  literature.  Still  the  Puranas  splendidly reflect  the  culture  of  Bharata.  The  Puranas  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  Puranas.  The  Puranas  are classified  into  three,  those  pertaining  to  Brahma,  those pertaining  to  Visnu  and  those  to  Siva. 2)  A.  Vifnu-based  Pur  arias. (i)  Visnu  Purana.  This  is  one  of  the  most  important  of all  the  Puranas.  This  contains  the  five  technical divisions  of  the  Puranas.  This  is  divided  into  six  arhsas. This  deals  with  the  events  of  Varahakalpa  and  contains twentythree  thousand  slokas.  The  theme  is  the  ten incarnations  of  Mahavisnu.  Visnu  Purana  is  the  most ancient  of  all  the  Puranas  and  has  got  the  name Puranaratna  (gem  of  Puranas) . The  method  of  narration  is  in  the  form  of  teaching his  disciple  Maitreya  by  sage  Parasara.  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  : — "Vyasa  an  adept  in  the  compositon  of  Puranas  composed this  Puranasarhhita  with  akhyanas,  Upakhyanas,  gathas and  Kalpanirnayas.  A  Suta  named  Romaharsana  was Vyasa's  chief  disciple.  The  broad-minded  Vyasa  gave that  sarhhita  to  that  suta.  Romaharsana  had  six  dis- ciples named  Sumati,  Agnivarcas,  Mitrayus  Sarhs'apa- yana,  Akrtavrana,  and  Savarni.  Of  these  Akrtavrana, Savarni  and  Samsapayana  born  in  the  Kasyapagotra have  composed  Puranasarhhitas.  There  is  yet  another samhita  composed  by  Romaharsana  which  was  the  basis of  the  samhitas  of  his  three  disciples.  I  have  composed Visnupurana  basing  on  the  above  four  sarhhitas." If  a  man  gives  as  gift  a  book  of  Visnu  Purana  on the  full  moon  day  in  the  month  of  asadha  (July)  with Jaladhenu  he  will  attain  Visnupada. (ii)  Bhagavata  Purana.  This  is  the  most  popular  and widely  circulated  of  all  the  Puranas.  It  is  dear  to Visnu-devotees.  Divided  into  twelve  Skandhas  this  con- tains eighteen  thousand  slokas.  All  the  incarnations  of Visnu  are  described  in  this.  The  most  interesting Skandha  is  the  tenth  Skandha  in  which  the  author  has described  the  life  and  activities  of  Sri  Krsna.  There was  once  a  belief  that  it  was  Baladeva  who  lived  in  the thirteenth  century  A.D.  that  had  composed  this  Purana. But  this  belief  was  smashed  when  it  was  found  that  Valla- lasena  of  Bengal  who  lived  in  the  eleventh  century  A.D. had  made  references  to  this  Purana  in  some  of  his  works. Bhagavata  accepts  Kapila  and  Buddha  as  incarnations of  Visnu.  This  has  been  translated  into  all  Indian languages.  This  book  has  to  be  given  as  gift  on  the  full- moon  day  in  the  month  of  Prosthapada  (September). Agni  Purana  instructs  that  this  book  is  to  be  given along  with  a  golden  image  of  a  lion. (iii)  Naradiya  Purana.  This  is  in  the  form  of  a narration  by  Narada  to  Sanatkumara.  In  this  book  of twentyfive  thousand  verses  Narada  teaches  the  dharmas of  Brhatkalpa.  If  this  is  given  as  gift  on  the  full-moon day  in  the  month  of  As  vina  there  will  be  great  pros- perity. (iv)  Garuda  Purana.  This  is  in  the  form  of  instructions to  Garuda  by  Visnu.  This  deals  with  astronomy, medicine,  grammar,  and  with  the  structure  and  qualities of  diamonds.  This  Purana  is  dear  to  Vaisnavites.  The latter  half  of  this  Purana  deals  with  life  after  death. The  Hindus  of  north-India  generally  read  this  Purana while  cremating  the  bodies  of  the  dead.  This  has  given great  importance  to  the  origin  of  Garuda.  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    Purana     (Pddma     Purana) .     This     book   is divided  into  six  Khandas  comprising   fiftyfive    thousand PURAJSA 618 verses.  The  six  Khandas  are  Srstikhanda,  Bhumi- khanda,  Svargakhanda,  Patalakhanda,  Uttarakhanda and  Kriyayogasara.  The  Uttarakhanda  describes the  importance  of  all  months  and  also  the  lotus,  the seat  of  Brahma.  This  contains  the  stories  of  Sakuntala and  Sri  Rama  as  described  by  Kalidasa  in  his  works Sakuntala  and  Raghuvarhsa  which  has  made  some believe  that  this  Purana  was  written  after  Kalidasa. If  this  Purana  is  given  as  gift  with  a  cow  in  the  month of  Jyestha  (June)  it  brings  prosperity. (vi)  Varaha  Purana.  The  mode  of  narration  is  in  the form  of  narrating  the  story  by  Varaha,  the  third  incar- nation of  Visnu.  The  theme  is  about  holy  places  and mantras.  It  states  that  the  goddess  of  earth  prayed  to Mahavisnu  and  that  prayer  took  the  form  of  a  goddess. This  book  contains  fourteen  thousand  verses.  If  one copies  down  this  Purana  and  gives  it  as  gift  along  with a  golden  image  of  Garuda  on  the  full-moon  day  in  the month  of  Caitra  (April)  one  will  attain  Visnuloka. B.  Puranas  relating  to  Brahma. (i)  Brahma  Purana.  This  is  in  the  form  of  teachings  by Brahma  to  Daksa.  This  contains  twentyfive  thousand verses.  This  is  called  Adi  Purana  also.  There  is  a  special treatise  in  this  book  on  Orissa,  an  ancient  holy  region of  Bharata.  There  is  in  this  a  special  annexure  explain- ing the  intimacy  between  Siva  and  Surya  which  is  a deviation  from  other  Puranas.  Brahma  Purana  states about  a  suryaksetra  (sun-temple)  situated  at  a  place called  Konarka  near  the  holy  place  of  Purl,  installed there  in  the  year  1241  A.D.  If  this  Purana  along  with Jaladhenu  is  given  as  a  gift  on  the  full-moon  day  in  the month  of  Vaisakha  (May)  the  donor  will  attain  heaven, (ii)  Brahmdnda  Purana.  This  deals  with  the  origin  of the  universe  as  told  by  Brahma.  In  the  beginning there  was  a  golden  egg  and  the  prapanca  (universe  with its  activities)  was  formed  out  of  it.  Portions  of  Adh- yatma  Ramayana,  references  to  Radha  and  Krsna  and the  incarnation  of  ParaSurama  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  Purana.  This  was  instructed  to Savarnika  by  Narada.  The  theme  is  the  story  of Rathantara.  There  are  four  kandas  in  this  Purana  called Brahmakanda,  Prakrtikanda,  Ganes"akanda  and  Krsna- janmakanda.  This  deals  with  Prapancasrsti  (creation of  the  universe).  It  says  that  Prapanca  is  nothing but  the  Vaivartta  ( transformation )  of  Brahman.lt  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  Magha  (February). (iv)  Markandeya  Purana.  This  is  one  of  the  ancient Puranas.  There  are  many  stories  regarding  Indra, Surya  and  Agni  in  this.  This  includes  a  division  called Devlmahatmya  containing  praises  about  the  goddess Durga.  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 Karttika  (November) . (v)  Bhavisya  Purana.  This  is  what  is  told  to  Manu  by Surya  (Sun) .  This  contains  statements  about  future events.  The  book  praises  the  worship  of  Surya  (Sun), Agni  (fire)  and  Naga  (serpent).  There  is  an  annexure dealing  with  the  several  holy  places  of  Bharata  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  Pausa  (January) . ( vi )  Vamana  Purana.  There  is  a  great  similarity  between the  contents  of  this  Purana  and  that  of  Varaha  Purana. All  the  incarnations  of  Visnu  from  Vamana  downwards are  described  in  this  Purana.  The  scene  of  Siva  marry- ing Parvati  is  vividly  described  in  this  book.  This Purana  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  Visuva  to  a  brahmin. C.  Puranas  relating  to  Siva. (i)  Vayu  Purana.  This  Purana  is  told  by  Vayu.  Bana- bhatta  who  lived  in  the  seventh  century  A.D.  makes references  to  this  Purana  in  his  works.  There  are  many references  in  this  Purana  about  the  Gupta  Kings  who ruled  Bharata  in  the  4th  century  A.D.  So  it  is  believed that  this  Purana  must  have  been  written  in  the  fifth  or sixth  century  A.D  The  book  contains  plenty  of  verses in  praise  of  Siva.  There  are  fourteen  thousand  verses  in the  Vayu  Purana  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  Sravana  (August ) . (ii)  Linga  Purana.  This  contains  instructions  of  Siva  on Dharma  sitting  in  the  form  of  liriga  (Phallus).  The twentyeight  different  forms  of  Siva  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  Phalguna  ( March) the  donor  will  attain  Sivasayujya. (iii)  Skdnda  Purana.  This  Purana  is  narrated  by Skanda.  The  theme  is  the  slaughter  of  the  demon Tarakasura  by  Skanda  (Subrahmanya).  There  is  a great  similarity  between  this  Purana  and  the  Kumara- sambhava  of  Kalidasa.  There  are  eightyfour  thousand verses  in  this  Purana  and  giving  this  book  as  a  gift  is thought  to  be  good. (iv)  Agni  Purana.  This  Purana  was  instructed  to  the sage  Vasistha  by  Agnideva.  There  are  several  refer- ences in  this  to  Sivalinga  and  Durgadevi.  The  incarna- tions of  Rama  and  Krsna  are  also  dealt  with  in  this. Distinct  from  other  Puranas  this  book  deals  with  arts and  science  like  Kavyalankaranatakas  (Poems,  dramas, figures  of  speech ) ,  Jyotiss  astra  ( Astronomy)  and  Silpa- kala  (architecture).  This  Purana  contains  twelve thousand  verses  and  is  capable  of  imparting  knowledge on  all  arts  and  sciences. (v)  Matsya  Purana.  This  Purana  was  taught  to  Manu by  Matsya,  the  incarnation  of  Visnu,  The  incarnation of  Matsya  is  dealt  in  this.  Several  subjects  like  Jaina- mata  (religion  of  Jainism),  Buddhamata  (Buddhism), Nafyas astra  (histrionics)  and  Andhrarajavarhsa  (king- dom and  Kings  of  Andhra)  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  Visuva. (vi)  K urma  Purana.  This  Purana  is  taught  by  Kurma- murti  (incarnation  of  Visnu  as  Kurma  (tortoise)  while narrating  the  story  of  Indradyumna  at  Patala.  All  the seven  islands  and  seven  oceans  are  described  in  this book.  Bharata  is  situated  in  the  centre  of  all  these  and is  called  Jambudvipa.  Though  it  is  believed  that  there were  four  sarhhitas  for  this,  only  the  Brahmasarhhita  is available  now.  It  includes  1,'varaglta  and  Vyasagita, PURANA 619 PURUMITRA  I The  book  contains  eight  thousand  verses  and  is  to  be given  as  gift  along  with  a  golden  image  of  tortoise. 3)  Upapurdnas.  There  are  eighteen  minor  Puranas besides  the  eighteen  major  ones.  They  are  : — •(  1) Sanatkumara  (2)  Narashhha  (3)  Naradiya  (4)  Siva (5)  Durvasas  (6)  Kapila  (7)  Manava  (8)  USanas  (9) Varuna  (10)  Kalika  (11)  Samba  (12)  Saura  (13) Aditya  (14)  Mahesvara  (15)  Devlbhagavata  (16) Vasistha  (17)  Visnudharmottara  (18)  Nilamata Purana. The  two  Upapuranas  mentioned  lastly  are  associated with  Kashmir.  The  first  is  about  the  Vaisnava  religion there  and  the  second  about  the  wise  saying  of  a  Naga King  of  the  place  called  Nlla. (Puranas;  History  of  Sanskrit  Literature). PURA?STA.     An  ancient   sage.    He   was   one   among  the rsis  who  visited  Bhisma    lying   on    his    bed    of  arrows. (Sloka  12,  Chapter  47  Sand  Parva). PURAVATI.     A   river    of    Bharata     of  Puranic   fame. (  Sloka  24,  Chapter  9,  Bhisma  Parva) . PURAYA.     A  King  of  Vedic  times.   He   is   mentioned  in the  danastuti  of  Rgveda. PURIKA.  A  city  in  ancient  Bharata.  This  city  was ruled  by  a  King  named  Paurika.  ( Sloka  3,  Chapter 111,  Santi  Parva). PURNA  I.     A  serpent  born  of  the   family   of  Vasuki.    It was  burnt  to  death  at    the   Sarpasatra    of  Janamejaya. _( Sloka  2,  Chapter  57,  Adi  Parva) . PURNA  II.     A  Devagandharva  born    to    Kasyapa    ofhis wife  Pradha.  ( Chapter  65,  Adi  Parva) . PURINA  III.     The    name    of     the    tithis    (lunar    days) PancamT,  DaSaml  and  Pancada'I.  Yudhisthira  was  born on  the  Paficaml  day  called    Purna.    (Sloka    6,    Chapter 122,  Adi  Parva). PURNABHADRA  I.     A  celebrated  serpent  of  the    family of  Kasyapa.  (Sloka  12,  Chapter  35,  Adi  Parva). PURNABHADRA  II.  The  son  of  a  Yaksa  called Ratnabhadra  living  on  the  mountain  Gandhamadana. He  had  a  son  named  HarikeSa  (Pingala).  Harikesa  was a  devotee  of  Siva  and  so  Purnabhadra  who  was  a devotee  of  Kubera  sent  Harikesa  away  from  his  house. HarikeSa  was  then  taken  care  of  by  Siva  and  made  one ofhis  attendants.  (Matsya  Purana,  Chapter  18). PURNAMUKHA.  A  serpent  born  of  the  race  of Dhrtarastra.  This  serpent  was  burnt  to  death  at  the Sarpasatra  of  Janamejaya.  (Sloka  1  ,  Chapter  57,  Adi Parva). PLTRNAJSlGADA.  A  serpent  born  of  the  family  of Dhrtarastra.  This  serpent  was  burnt  to  death  at  the Sarpasatra  of  Janamejaya.  (Sloka  16,  Chapter  57,  Adi Parva) . PURI^AYUS.  A  Devagandharva  who  was  the  son  of KaSyapa  of  his  wife  Pradha.  (Sloka  46,  Chapter  65,  Adi 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  Pandavas. Purocana  was  also  burnt  to  death  when  the  lac-palace was  destroyed  by  fire.  (See  under  Arakkilla). PUROJAVA.  The  youngest  son  of  the  Vasu,  Prana,, born  to  him  of  his  wife  Orjjasvatl.  (6th  Skandha, Bhagavata). PUROVASU.  A  King  of  the  Anga  line  of  Kings.  He was  the  son  of  Babhrusetu.  He  ruled  over  the  country of  Gandhara.  (Chapter  270,  Agni  Purana) . PURU  I.     A  Ksatriya  King.  He  was    the   son    of  Manu. Manu  had  eleven  sons  ofhis  wife  Nadvala. PURU  II.     A  mountain.  ( Sloka    22,   Chapter   90,   Vana Parva). PURU  I.     A  celebrated  king  of  Candravarhsa. 1 )  Genealogy.  Descending  in  order  from  Visnu  are  Brahma- Atri  —  Candra — Budha— Pururavas— Ayus— Nahusa — Yayati — Puru. Yayati  had  two  wives  named  Sarmistha  and  Devayani. Sarmistha  gave  birth  to  Druhyu,  Anu  and  Puru.  Deva- yani gave  birth  to  Yadu  and  Turvasu. 2)  Puru  becomes  king.  Yayati,  Puru's  father,  was  turned into   an    old   man    by  a   curse  of  Sukracarya.  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  Puru  agreed  to  do  so.  Taking the   youth   of  Puru,  his  father,  Yayati  lived  a  sensuous life  for  a  thousand  years.  Then  the  king  gave  back  Puru his  youth  and  crowned  him  as  the  heir  apparent    to   his kingdom.      (See  under  Devayani). 3)  Other  details. (i)   Puru   got   of  his  wife   Kausalya  alias  PaustI  three sons  named  Janamejaya  (Pravlra),  ISvara  and  Raudra- sva.  (Chapter  94,  Adi  Parva). (ii)   After   his   death    Puru   entered  the  court  of  Yama. Sloka  8,  Chapter  8,  Sabha  Parva) . (iii)    Puru   along   with    Indra    in    the   latter's  Vimana witnessed  the  war  between  Arjuna    and  the   Kauravas. (Sloka  10,  Chapter  56,  Virata  Parva) . (iv)     A  king  called  Mandhata  once  defeated  Puru  in  a battle.  (Sloka  10,  Chapter  62,  Drona  Parva). PURU  II  The  name  of  the  charioteer  of  Arjuna.  (Sloka 30,  Chapter  33,  Sabha  Parva) . PURUCCHEPA.  (PARUCCHEPA).  A  sage  praised in  the  Rgveda.  He  was  the  son  of  Divodasa.  (Mandala 1,  Rgveda). PURUJIT.  A  king  who  was  the  son  of  Kuntibhoja  and brother  of  Kunti,  mother  of  the  Pandavas.  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,  Sabha Parva;  Chapter  6,  Kama  Parva,  Chapter  23,  Drona Parva ) . PURUKUTSA.  The  son  born  to  the  celebrated  king, Mandhata  ofhis  wife  Bindumatl.  (See  under  Mandhata for  Genealogy).  Purukutsa  had  a  brother  named  Mucu- kunda.  Descending  in  order  from  Purukutsa  were Aranya  —  Brhadasva — Haryasva — Tridhanva — Aruna — Satyavrata — Tris  anku. One  Purukutsa  is  praised  in  the  Rgveda.  It  is  not known  whether  both  are  one  and  the  same  person. Purukutsa  with  his  wife  Narmadadevi  went  to  the  for- est of  Kuruksetra  and  doing  penance  there  attained moksa.  (Chapter  20,  Asramavasika  Parva). PURUMlDHA.  A  king  ofPuruvam'a.  He  was  the  son of  Brhatputra.  Brhatputra  had  two  more  sons  named Ajamldha  and  Dvimldha.  Of  these  three  sons  the  most valiant  Ajamldha  became  the  propagator  of  the  dynasty. ( Chapter  278,'  Purana ) . PURUMITRA  I.  One  of  the  eleven  valiant  sons  of Dhrtarastra.  In  the  great  battle  of  Mahabharata Abhimanyu  wounded  this  soldier.  (Chapter  73,  Bhisma Parva) . PURUMITRA  II 620 PURURAVAS I PURUMITRA.  II.  The  first  Mandala  oftheRgveda mentions  a  Rajarsi  youth  Vimada  marrying  the  daughter of  Purumitra. PURUNlTHA.     See  under  Parunltha. PURURAVAS.  I.  A  prominent  king  of  Candravarh  a (lunar  race). |}  Origin  of  Candravamsa  and  birth  of  Pururavas.  Descend- ing in  order  from  Brahma  came  Atri  —  Candra — Budha Pururavas.  The  dynasty  which  came  from  Candra  was called  the  Candravarhxa.  Though  Budha  was  the  first king  of  CandravarhSa  it  was  Pururavas  who  became celebrated.  The  story  of  the  birth  of  Pururavas  is  given below  : Brahma  in  the  beginning  deputed  the  sage  Atri  for  the work  of  creation.  Atrimaharsi  started  the  penance called  anuttara  to  acquire  sufficient  power  for  creation. After  some  years  Saccidananda  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  produc- ing progenies.  They  became  pregnant  but  were  un- able to  bear  the  embryo  of  Atri  and  so  they  threw  them away.  Brahma  took  them  all  and  made  them  into  one armoured  youth  and  took  him  in  his  chariot  to  his  land. Then  the  brahmarsis  requested  Brahma  to  make  him their  lord.  When  the  rsis,  devas,  gandharvas  and nymphs  praised  him  reciting  samaveda  the  majestic lustre  of  the  youth  increased.  It  was  from  this  that ausadhas  (medicines)  originated  and  that  is  why Candra  is  considered  to  be  the  lord  of  medicines,  dvija and  Vedasvarupa.  The  Candramandala  is  full  of chemicals.  It  increases  and  decreases  according  to  the white  half  and  black  half  of  the  moon-based  month. Daksa  gave  in  marriage  to  Candra  twentyseven  beauti- ful maidens.  Then  Candra  did  penance  meditating on  Visnu  for  ten  thousand  Kalpas.  Visnu  pleased  by his  penance  asked  him  to  name  a  boon  and  Candra  said '  When  I  perform  a  yaga  in  svarga  all  the  devas  like Brahma  should  come  in  person  to  my  yagasala  and take  the  yagabhaga.  Sulapani  should  remain  as  a watchman  at  my  RajasQya."  Accordingly  with  the blessing  of  Visnu,  Candra  conducted  the  yaga  in  which Atri,  Bhrgu,  Brahma,  Visnu,  Devas,  Vasus,  Maruts and  ViSvadevas  took  part.  Candra  gave  as  yaga- fees to  Rtviks  all  the  three  worlds.  The  yaga  was  complete and  when  Candra  rose  up  after  a  bath  nine  devls  fell  in love  with  the  amorous  beauty  of  Candra.  LaksmI,  wife of  Visnu,  Sinivali,  wife  of  Kardama,  Dyuti,  wife  of Vibhivasu,  Pus{i,  wife  of  Dhata,  Prabha,  wife  of Siirya,  Kuhu,  wife  ofHavisman,  Klrti,  wife  of  Jayanta, AnVumali  wife  of  Kasyapa  and  Dhrti  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  un- able to  curse  Candra. Attracted  by  the  dazzling  brilliance  of  Candra  Tara, wife  of  Brhaspati,  went  with  him.  Enraged  at  this,  Brhas- pati  joining  with  other  devas  prepared  for  a  fight against  Candra.  Devas  took  sides  and  by  the  media- tion of  Indra  a  conference  of  both  the  parties  was held  and  Tara  was  sent  back  to  Brhaspati.  Tara  was pregnant  then  and  Tara  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.  Brahma and  other  rsis  gave  Budha  a  seat  among  the  planets. Budha  married  Ila  and  they  got  a  son  named  Pururavas. ^See  under  Ila).  After  that  Budha  performed  a  hundred Asvamedhayagas.  He  then  enjoyed  world  prosperity as  lord  of  Saptadvlpa  living  in  the  beautiful  Himadri- srnga.  worshipping  Brahma.  (Chapter  12,  Bhaga  3, Padma  Purana). 2)  Testing  Pururavas  and  the  curse.  Pururavas  by  his  bril- liance   performed  a  hundred  Asvamedhayagas  and  lived in   glory   at   Himadrisrnga.    Great    demons    like   Kesi became    his   servants.    Urvasi    attracted    by    his  beauty became  his  wife.  While  he  was  living  like  that  Dharma, Artha  and  Kama  went  in  disguise  to   his   palace  to  test him.  He  received  them  all  well  but  paid  more  attention  to Dharma.  Artha  and  Kama  got  angry   and   cursed   him. Artha  cursed  him  saying  that  he   would   be   ruined    by his  greed  and  Kama    cursed  him   saying   he   would    go mad    by    being  separated    from   UrvaSI.    Hearing  that Dharma   blessed  him    thus  :  "You  will  live    long    lead- ing  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   Urvasi    would end   by    the   end    of  sixty  years.  That  celestial  maiden would    remain    then   with    you   for  one   Manvantara." (Chapter  12,  Bhlga  3,  Padma  Purana). Pururavas  used  to  visit  Indra  daily.  One  day  while  he was  going  through  air  wellarmed  with  a  bow  and arrows  he  saw  a  demon  named  Kes!  carrying  away by  force  Urvasi  and  Citralekha  and  after  defeating Kes  I  in  a  fight  recovered  th"  nymphs  and  gave  them back  to  Indra.  Indra  praised  Pururavas  and  in  his honour  a  drama,  Laksmlsvayarhvara,  was  enacted  by Urvasi,  Menaka  and  others.  Urvasi  taking  the  part  of Laksmi  started  to  dance  but  seeing  Pururavas  before her  she  became  lustful  and  made  wrong  steps.  Narada 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  Pururavas  for a  period  of  sixty  years."  (For  details  see  under  Urvas'i). Padma  Purana  says  that  it  was  Bharata  who  cursed Urvasi.  This  story  is  slightly  different  from  that  found in  the  other  Puranas. 3)  Sons  of  Pururavas.     Urvasi  got  eight  sons  of  Pururavas named  Ayus,  Drdhayus,  Vasyayus,  Danayus,   Vrttiman, Vasu,  Divijata  and  Suba.hu.    Of  these  Ayus  became    the propagator   of   the   dynasty.    Of  the  sons  born  to  Ayus five  sons,    Nahusa,  Vrddhar'arma,   Raji,    Dambha    and Vipapma    became   celebrities.     A    hundred    sons    were born  to  Raji.  They  were  called    Rajeyas.    (Chapter    12, Bhaga  3,  Padma  Purana). Some  Puranas  state  that  Pururavas  had  six  sons  while some  state  that  he  had  seven  sons. 4)  Other  details.     The   following   references     are    made about  him  in  the  Mahabharata. (i)  Once  Pururavas  stole  the  wealth  of  some  brahmins. The  brahmins  took  Sanatkumara  along  with  them  and made  representations  to  the  king.  Pururavas  did  not give  back  their  wealth.  The  brahmins  cursed  him  and  as a  result  the  prosperity  of  the  King  waned.  Then  Puru- ravas brought  down  from  svarga  three  Agnis  and  per- formed a  yaga  and  thus  regained  his  lost  splendour and  prosperity.  (Chapter  75,  Adi  Parva). PURURAVAS  II 621 PUSKARAS 1 (ii)  Pururavas    got   six    sons    of  Urvail    named  Ayus, Dhiman,  Amavasu,  Drdhayus,  Vanayus  and  Satayus. (iii)  Once  he  asked  Vayu  the  wind-god  about  the  origin of  the  four  castes  and  the   superiority    of  the    brahmins over  other  castes.  (Sloka  3,  Chapter  72,  Sand  Parva). (iv)  At  another  time  he  discussed  about  yajnapurohitas with  Kasyapa.  (Chapter  73,  Santi  Parva). (v)    Iksvaku  gave  Pururavas  a   sword  which  in    his    old age  he  gave  to  his  son  Ayus.  (Chapter  166,  Santi  Parva). (vi)  He  once  declared  that   one    can    attain   svarga  by the  blessings  of  brahmins.  (Sloka  31,    Chapter   6,   Anu- s  as  ana  Parva). (vii)   Pururavas  was  famous  as  a  donor    of  cows.   (Sloka 26,  Chapter  76,  Anusasana  Parva). (vii)   Pururavas    never   ate   meat.      (Sloka  65,  Chapter 111,  AnuSasana  Parva) . PURURAVAS  II.  A  king  of  the  race  of  DJptaksa. (Sloka  15,  Chapter  74,  Udyoga  Parva). PURUSA.     See  under  Prakrti. PURUSADAKA.  An  ancient  place.  (Chapter  57,  Sabha Parva). PURUSANTI.  A  maharsi  well-praised  in  the  Rgveda. The  ASvinldevas  once  saved  the  following  from  trouble viz.  Turviti,  Dabhiti,  Dhvasanti  and  Purusanti.  (Sukta 113,  Anuvaka  16,  Mandala  7,  Rgveda). FURUSOTTAMA.  Sri  Krsna.  He  got  this  name  because of  his  Purana  (filling)  and  Sadana  (sitting)  (Chapter 70,  Udyoga  Parva) . PURUYASAS.  A  king  of  Pancala.  He  was  the  son  of Bhuriyasas.  The  King  became  more  and  more  prosperous observing  'Vaisakhadharma'  following  the  instructions of  the  King's  preceptors  Yaja  and  Upayaja.  (Chapter  2, Skanda  Purana) . PURVABHIRAMA.  A  river  of  Puranic  fame.  ( Sloka  22, Chapter  9,  Bhisma  Parva) . PURVACITTI.  A  celebrated  celestial  maiden.  She belongs  to  the  group  of  six  celebrated  nymphs  named Urvaii,  Purvacitti,  Sahajanya,  GhrtacI,  Visvaci  and Menaka.  (Sloka  68,  Chapter  74,  Adi  Parva) .  Purva- citti was  present  for  the Janmotsava  of  Arjuna.  (Chapter 122,  Adi  Parva).  Once  when  Arjuna  went  to  svarga Purvacitti  and  others  danced  in  his  honour.  (Chapter 43,  Vana  Parva) . PCRVADlSA   (PURVADIK).     The  East. Of  all  the    sides  Purvadis'a  is  the  most  prominent. 1 )  The  Sun  rises  in  the  east. 2)  The  sadhyas  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  Daksa  after  becoming  the  wives  of Kasyapa  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  (purva) the  side  got  the  name  Purva. 9)  The   sun    gives   away    as  gifts  the  yajur  Mantras  at this  place. (10)    The    devas   drink    the   soma  juice  lacing  the  east 1 1 )  Varuna  once  entered  Patala  by  the  east  and  attain- ed 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). PURVAPALl.  An  ancient  king.  The  Pandavas  invited this  king  for  the  great  Mahabharata  battle.  (Sloka  17, Chapter  4,  Udyoga  Parva). PURVASRAMA.  A  sacred  place  on  ti.e  shores  of  the river  Sarayu.  While  going  along  the  shores  of  this river  with  Rama  and  Laksmana,  Visvamitra  showed  the boys  this  asrama  and  explained  to  them  its  importance. It  was  at  this  place  that  Siva  burnt  Kamadeva  (god  of love)  to  death.  Kamadeva  got  the  name  Anaiiga  at this  place.  (Bala  Kanda,  Valmlki  Ramayana,  Sarga 23). PUSAiyA.  A  female  follower  of  Subrahmanya.  (Sloka  20, Chapter  43,  Salya  Parva) . PUSA  I  (PUSAN).  Pusa  attended  the  Janmotsava  of Arjuna.  (Chapter  122,  Adi  Parva).  When  Arjuna  and Krsna  fought  against  Indra  at  Khandavaprastha  Pusa stood  as  an  ally  of  Indra.  (Sloka  35,  Chapter  226,  Adi Parva) .  Once  all  the  devas  together  performed  a  yaga and  not  knowing  the  importance  of  Siva,  they  did  not invite  him  to  the  Yaga.  Siva  attended  the  function uninvited.  The  devas  did  not  like  it  and  they  attacked Siva.  The  twelve  adityas  as  a  team  fought  against  Siva and  in  the  fight  Pusa  lost  his  teeth.  (Chapter  18, Sauptika  Parva).  Once  Pusa  presented  to  Subrahmanya two  warriors  named  Panitaka  and  Kalika. PUSA  II.  (PUSAN).  Another  name  for  the  Sun.  (Sloka 16,  Chapter  3,  Vana  Parva). PUSKALA  I.  A  valiant  soldier  who  fought  on  the  side of  Ravana.  Hanuman  fought  against  this  soldier fiercely.  (Bhaga  2,  Padma  Purana) . PUSKALA  II.  The  youngest  son  of  Bharata,  son  of Dasaratha.  Mandavl  was  the  mother  of  Puskala. (Chapter  88,  Vayu  Purana;  Chapter  6,  Brahmanda Purana;  Chapter  4,  Visnu  Purana;  Chapter  11,  Agni Purana) . Details  available  about    Puskala    from    Padma  Purana and  Valmiki  Ramayana  are  the  following  : (1)  Puskala  was  with  Satrughna  when  the  latter  served as  the  guardian  of  the  horse  in  all  the  three  asvamedha- yagas  conducted  by  Sri  Rama.  (Padma  Purana,    Patala Khanda,  Chapters  1  and  22) . (2)  He  defeated  Damana,  son  of  Subahu,  while  he  was following  the  sacrificial  horse.  (Padma     Purana,    Patala Khanda,  Chapter  34) . (3)  He  fought    fiercely    against    the   demons,    Vidyun- mali    and       Ugradarhstra.      (Padma    Purana.    Patala Khanda,  Chapter  34) . (4)  He   fought   against     Rukmangada    and  Viramani. (Padma  Purana,  Patala  Khanda,  Chapter  41 ). (5)  He  was  defeated  by  Lava  who  checked  the  progress of  the  sacrificial  horse.  (Padma  Purana,  Patala  Khanda, Chapter  61). (6)  Puskala  conquered  the    country  of  Gandhara  and built  there  a  city  called   PuskalavatI    alias   Puskalavata and  made    it    his    capital    city.     (Valmlki     Ramayana, Uttara  Kanda) . (7)  His  wife's  name  was    Kantimati.    (Padma  Purana, Patala  Khanda,  Chapter  67) . PUSKARA  I.  Son  of  Varuna.  Soma's  daughter  was attracted  by  the  beauty  of  Puskara  and  married  him. (Sloka  12,  Chapter  98,  Udyoga  Parva) . PUSKARA  II.  The  younger  brother  of  Nala.  It  was this  Puskara  who  jointly  with  Kali  defeated  Nala  in  a game  of  dice  and  drove  him  away  from  his  country. PUSKARA  HI At  last  Puskara  apologised  to  Nala  and  gave   him    back his  country.  (See  under  Damayanti) . PUSKARA  III.     A  sage.  He    was   the    Guru   of  P.n-asu- rama.  (Chapter  151,  Agni  Pur.lna). pUSKARA  IV. 1)  General  information.       This    is    a  holy    place    situated 36  Kilometres  to  the  north  of  Ajmer.     Brahma  once  did penance  there.    There    is    a    temple    of  Brahma   there. Padma  Parana  gives  a  story    about    the    origin    of   this tirtha  : — Once  Brahma  came  to  a  place  holding  a  lotus.  Then Brahma  saw  Vajranabha  who  was  engaged  in  penance for  the  destruction  of  the  devas.  Suddenly  the  lotus  in the  hands  of  Brahma  fell  down  making  a  thundering noise.  The  sound  was  so  loud  that  its  vibrations  killed Vajranabha.  From  that  day  onwards  the  place  was known  as  Puskara. 2 )  Other  details. ( i)    Arjuna  spent  the  period  after  his  pilgrimage    in  this tirtha.  (Sloka  14,  Chapter  220,  Adi  Parva) . (ii)   Once     sage     Pulastya     praised    the     greatness   of Puskara.  ( Sloka  20,  Chapter  82,  Vana  Parva) . (iii)  Sage  Dhaumya  praised  the   greatness   of  Puskara- tirtha.  (Sloka  16,  Chapter  89,  Vana  Parva). (iv)    Once  the  god  of  death  came  and    did   penance    at this  place.  (Sloka  26,  Chapter  54,    Drona  Parva) . (v)  Once  Brahma  performed  a  Yaga  at  this  place    and then  Sarasvati  rose  up  from  the  place    in    the   name    of Suprabha.  (Sloka  5,  Chapter  38,  Salya  Parva) . (vi)   If  one  performs  penance  at    this    place    peacefully one  can  attain  moksa.  (Chapter  297,  Santi    Parva) . PUSKARA  V.  A  mountain  in  the  island  of  Puskara. This  mountain  is  full  of  precious  stones.  (Sloka  24, Chapter  12,  Bhisma  Parva). PUSKARA  VI.  One  of  the  seven  islands.  The  other  six are  Jambudvipa,  Plaksadvlpa,  Salmalidvlpa,  Kusa- dvTpa,  Krauncadvlpa,  and  Sakadvipa.  (8th  Skandha, Devi  Bhagavata). PUSKARADHARINl.  The  wife  of  a  sage.  There  was once  a  sage  named  Satya  in  the  country  of  Vidarbha. Puskaradharim  was  the  wife  of  Satya.  Satya  who  be- lieved in  Ahirhsa  performed  a  Yaga  with  fruits  and roots.  It  is  believed  that  no  yaga  is  perfect  if  performed without  a  sacrificial  goat.  But  even  his  wife  for  fear  of a  curse  did  not  object  to  a  Yaga  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  Yajna  and requested  Satya  to  kill  him  as  the  sacrificial  animal  to make  the  Yaga  a  success.  Satya  did  not  agree  to  that but  then  Savitrldevi  appeared  in  person  and  compelled him  to  kill  the  deer  and  conduct  the  Yaga.  With  great reluctance  Satya  killed  the  deer  and  conducted  the Yaga;  but  the  power  of  penance  of  Satya  faded  away by  that  deed  of  his.  Then  Puskaradharim  performed penance  to  regain  the  power  of  her  husband  and Dharma  appeared  in  person  and  blessed  Satya. (Chapter  272,  Santi  Parva). PUSKARAKSA  I.     A  King  of  Puranic  fame. There  was  once  a  King  called  Bhadraksa  in  Taksa- silanagara.  He  worshipped  BhagavatI  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 622  PUSKARAKSA  I have  a  son  worthy  of  becoming  an  emperor.  Puskaraksa was  the  son  thus   born. The  boy  grew    up    and    after    crowning   him    as    King Bhadraksa  left  for  the    forests.    Puskaraksa    worshipped Siva  daily  to  get  a  suitable  wife.    After  some  time    Siva 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.  Instant- ly the  King  sent  an  arrow  against    the    camel    and    the camel  falling  down  turned  into  a  Vidyadhara   and    that Vidyadhara  told  the  King  thus  : — "Oh  King,  there  was once  a  Vidyadhara  named    Rangamall.     A  Vidyadhara maiden  named  Taravali   was    attracted   by    the  hand- some form  of  Rangamall.  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   Taravali  roamed  about  in  the   forests and  reached  the  other  shore  of  the  western  sea.    It   was a  colony  of  rsis  and  there  was  a  fig  tree    there    standing in  full  blossom.  Taravali  took  the  form  of  a  beetle    and sat  on  the  tree  sucking  honey.  After  some  days    Ranga- mall 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    Gan- dharva    loka.     I    am     Rangamall.     One     day     a   sage named  Jitasu  came  that  way  and  this   fruit    fell    before him.     From    the  fruit  came  out  a  beautiful  maiden  and Jitasu   with    his    divine    power    understood    the   whole story  behind  it  and  so  took  the  girl  to    his    asrama    and named  her  Vinayavati.  VinayavatI  grew  into    a  beauti- ful   maiden    and    stayed    in  the  asrama.    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  Vinayavati,    Puskaraksa by  name.  Oh  King,  I  am  now  released  from    the   curse and  you  should  go  to  the  forest    named    Surabhimaruta on    the    other   side    of  the    western  sea  and  marry  that maiden." Puskaraksa  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  Surabhi- maruta. Reaching  the  shore  of  the  western  sea  he  was thinking  of  ways  to  cross  the  sea  when  he  saw  a Bhadrakall  temple  nearby.  When  he  went  to  the temple  he  saw  a  violin  in  front  of  it  and  taking  it  he placed  on  it  a  few  songs  in  praise  of  Kali  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  asrama  and peeping  in  saw  a  sage  sitting  inside.  On  seeing  the king  the  sage  told  him  thus  "Oh  Puskararaja,  Vinaya- vatI 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  VinayavatI when  the  sage  said  she  was  his  wife  in  his  previous birth  also.  Then  the  sage  said  :  "Once  there  was  a Vaisya  called  Dharmasena  in  Tamralipti.  He  married PUSKARAKSA  II 623 PUSPAKA  I a  girl  named  Vidyullekha.  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  staried  searching  for  his mate.  In  the  end  he  found  her  in  the  lake  of  Manasa 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  thiew  the  dead  swan  into  a  lake  nearby. The  dead  swan  came  in  touch  with  the  Mrtasanjivani 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  she- swan  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  she- swan  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.  Fortu- nately the  lotus  fell  on  an  idol  of  Siva  and  by  the  power of  Siva  they  were  born  in  their  next  birth  as  a  king and  a  woman.  The  king  is  yourself  and  the  woman  is Vinayavati." Puskaraksa  married  her  there  and  returning  to  his land  lived  happily  for  a  long  period.  (Taranga  2, Sasankavatllambaka,  Kathasaritsagara). PUSKARAKSA  II.  A  king.  Puskaraksa,  son  of  king Sucandra,  was  cut  to  death  by  Paraturama.  (Brah- manda  Purana,  Chapter  3). PUSKARAMALINl.  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  gather- ed from  forests.  Puskaramalini  was  against  sacrificing cows  in  yajnas.  (Chapter  246,  Santi  Parva). FUSKARINl  ].  Wife  of  Caksusa  Manu.  Caksusa  got of  Puskarini  a  son  named  Manu.  (Chapter  18,  Agni Purana). PUSKARINI  II.  Wife  of  Bhumanyu,  emperor  of Bharata.  Bhumanyu  got  of  his  wife  Puskarini,  six  sons named  Suhotra,  Diviratha,  Suhota,  Suhavis,  Suyajus and  Rcika.  (Chapter  94,  Adi  Parva). PUSKARI^I  III.  Wife  of  king  Unmukha.  Unmukha  got  of his  wife  Puskarini  six  sons  named  Ai'iga,  Sumanas,  Khyati, Kratu,  Angiras  and  Gaya.  (4th  Skandha,  Bhagavata) . PUSPA.  A  serpent  born  of  the  family  of  Kasyapa.  (Sloka 13,  Chapter  103,  Udyoga  Parva). PUSPADAMSTRA.  A  prominent  serpent  of  the  family of  Kasyapa.  (Sloka  12,  Chapter  35,  Adi  Parva). PUSPADANTA  I.  One  of  the  Astadiggajas.  (The  eight elephants  of  the  quarters). PUSPADANTA  II.  One  of  the  three  soldiers  given  to Subrahmanya  by  Parvati.  The  other  two  were  Unmada and  Saiikukarna.  (Sloka  51,  Chapter  45,  Salya  Parva). PUSPADANTA 'ill.  One  of  the  attendants  of  Siva.  Due to  a  curse  Puspadanta  was  born  on  earth  as  Vararuci. ( See  under  Vararuci) .  There  was  another  curse  also  on him.  (See  under  Jambukesvara). PUSPADANTI.  A  relative  of  a  Gandharva  named Citrasena.  Puspadanti  was  once  dancing  in  the  court of  Indra  with  Malyavan  and  other  Gandharvas.  Puspa- danti faltered  in  her  steps  as  she  was  admiring  the  beauty of  Malyavan  and  Indra  cursed  them  both  and  turned them  into  devils.  They  then  observed  the  Ekadasi  (ele- venth day  of  every  lunar  fortnight)  called  'Jaya'  and got  themselves  released  from  the  curse.  (Chapter  43, Uttara  Khanda,  Padma  Purana). PUSPAKA    I.'  '  A  divine  Aerial'diancl. 1 )  Origin.     Visvakarma  had  a  daughter  named  Samjfia. She  was  married  to  Surya.     But  Saiiijna  .could    not  live with  Surya  for  long  because  of  the  terrible  heat  and    so she  came    back   and  told  her  father  about  it.  At     once Visvakarma  ordered  Surya  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. Visvakarma   collected    that  lustrous   dust  and  from  it created    four   brilliant     things.    The     Cakrayudha     of Mahavisnu  is  one,  theTrisula  of  Siva    is    another,    and the  third  is  Puspakavimana  (Puspaka    Aerial    chariot) . The  fourth  is  Sakti,  a  weapon  of  Subrahmanya.    Visva- karma gave  them  all  as  presents    to  Brahma.     (Chapter 2,  Arh'a  2,  Visnu  Purana). 2)  How    Kubera    got     the     Pitfpaka.     Vaisravana    alias Kubera   was    the    son    born    to   Visravas     of  his    wife DevavarninI,    daughter   of  sage    Bharadvaja.  Vi'ravas did  penance  to  please  Brahma  to  get  a  son  and  Vais- ravana was  born  by  the  blessing  of  Brahma.  Kubera also,  even  while  he  was  a  boy,  went  to  the  valley  of Himavan  and  did  penance  there.  Kubera  did  penance for  ten  thousand  years  with  his  head  downwards  in cold  water  and  another  ten  thousand  years  in  Pancagni standing  on  one  leg.  At  that  time  Brahma  appeared in  person  and  asked  what  boon  he  wanted.  He  said  he wanted  to  be  one  of  the  lokapalakas  (guardians  of  the universe).  Granting  Kubera  that,  Brahma  gave  him two  treasures  named  Saiikhanidhi  and  Padmanidhi and  also  the  Puspakavimana.  After  that  Kubera  built a  city  named  Lanka  on  the  mountain  of  Trikuta  in  the southern  ocean  and  started  living  there. 3)  How  Ravana  got  the  Puspaka.  Visravas  had  three more  sons  named  Ravana,  Kumbhakarna  and  Vibhi- sana.  They  did  penance  and  acquired  divine  powers. Ravana  then  went  to  Lanka  and  after  defeating  Kubera and  sending  him  north  captured  Lanka  and  made  it his  capital.  He  also  took  by  force  the  Puspaka  from Kubera. All  the  victory  marches  of  Ravana  were  in  this  Puspaka. Once  Ravana  was  going  in  his  Puspaka  with  a  Yaksa PUSPAKA   II 624 PUTANA   I beauty  kidnapped  from  Alakapuri  when  the  girl  cried loudly  attracting  the  attention  of  Sampati,  a  vulture King.  Sampati  attacked  Ravana  with  his  fierce  beak and  powerful  claws.  Ravana's  weapons  proved  futile against  Sampati  and  the  bird  broke  the  Puspaka  into pieces.  But  the  Vimana  was  a  divine  one  and  it regained  the  original  shape  and  utility  soon.  All  the weapons  of  Ravana  were  destroyed,  the  great  weapon Candrahasa  was  thrown  away.  The  crown  of  Ravana was  struck  down  and  trampled  upon.  With  his  sharp beak  and  piercing  claws  Sampati  made  bruises  on  the face  of  Ravana.  Unable  to  bear  the  attack  of  the mighty  bird  Ravana  begged  for  peace.  Sampati  asked Ravana  to  release  the  Yaksa  girl  which  Ravana  did  at once.  Ravana  then  returned  to  Lanka  in  the  Puspaka (Kiskindha  Kanda,  Kamba  Ramayana).  It  was  in this  Puspaka  plane  that  Ravana  kidnapped  Slta.  In the  battle  that  followed,  Ravana  was  killed  and  the Puspaka  Vimana  came  into  the  possession  of  Vibhisana who  gave  it  as  a  gift  to  Sri  Rama.  Sri  Rama  sent  it back  to  its  original  owner,  Kubera.  But  Sri  Rama  used it  again  for  once. A  gudra  named  Sambuka  started  performing  penance in  Ramarajya  as  a  consequence  of  which  there  started  a series  of  infant  deaths  in  the  country.  Sri  Rama  knew the  cause  and  he  got  down  by  meditation  the  Puspaka Vimana  from  Kubera.  When  the  plane  came  from Kubera  Sri  Rama  got  into  it  and  flew  to  the  place where  Sambuka  was  doing  penance  and  on  reaching there  killed  the  Sudra  and  saved  the  country  from  a calamity.  The  Vimana  was  then  sent  back  to  Kubera. (Uttara  Ramayana) . PUSPAKA  II.  The  great  forest  lying  on  one  side  of  the mountain  Latavesta  situated  to  the  south  of  Dvaraka- purl.  (Chapter  38,  Dakstnatya  Patha,  Sabha  Parva). PUSPANANA.  A  Yaksa.  He  lives  in  the  court  of  Kubera. (Sloka  17,  Chapter  10,  Sabha  Parva). PUSPARAGAPRAKARA.  (RATNASALA).  The  Pura- nas  state  about  a  fort  made  of  diamonds  called  Puspa- raga  shining  red  above  the  heavenly  place  called Manidvlpa  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 pusparaga-studded  and  look  red  like  saffron.  Therefore the  fort  is  called  Ratnasala  also.  All  the  dikpalakas  of the  universe  live  with  their  family  and  attendants  in this  fort.  (12th  Skandha,  Devi  Bhagavata). PUSPARATHA.  The  chariot  of  the  King  called  Vasu- manas.  This  chariot  was  capable  of  travelling  through air,  mountains  and  oceans.  (Chapter  198,  Vana Parva) . PUSPARI^A.  A  King  born  of  the  family  of  Dhruva. He  married  a  girl  named  Prabha.  (Skandha  4,  Bhaga- vata) . PUSPAVAHANA.  A  King  of  Rathantarakalpa.  He got  ten  thousand  sons  of  his  wife  Lavanyavatl.  Puspa- vahana was  a  hunter  in  his  previous  birth.  He  used  to give  daily  lotus  flowers  to  a  harlot  who  was  doing worship  of  Visnu  observing  the  Dvadasivrata.  He  was doing  this  service  with  such  devotion  that  in  the  next birth  he  was  born  under  the  name  Puspavahana (carrier  of  flowers).  The  sage  Bhrgu  once  told  him about  his  previous  birth  and  asked  him  to  observe dvadaslvrata.  Puspavahana  observed  the  vrata  and attained  bliss.  (Srsji  khanda,  Padma  Purana) . PUSPAVAN.  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  Bhlsma  to  illustrate that  everything  is  transitory  in  this  world.  (Chapter 277,  Santi  Parva). PUSPAVATl.  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 godanas  (cow-gifts)  and  his  family  will  be  absolved  of all  sins.  (|  Sloka  12,  Chapter  85,  Vana  Parva). PUSPOTKATA.     Mother  of  Kubera. 1 )  Genealogy.  From  Brahma  were  born  two  demons Heti  and  Praheti.  Heti  married  Bhaya,  daughter  of Kala  and  to  them  was  born  a  son  named  Vidyutkesa. Vidyutkesa  married  Salakatarika  daughter  of  Sandhya and  to  them  was  born  a  son  named  Suke  a.  They abandoned  the  child  in  a  forest  and  went  away.  Siva took  care  of  the  child  Sukesa  who  married  Daivavati daughter  of  the  Gandharva  called  Manimaya  and  she delivered  three  sons  named  Malyavan,  Sumall  and Mall  and  all  the  three  started  living  in  the  crystal palace  built  at  Lanka  by  Visvakarma. At  that  time  a  Gandharva  woman  called  Narmada delivered  three  daughters  named  Sundarl,  KetumatI and  Vasudha.  When  they  came  of  age  Sundarl  was married  to  Malyavan,  KetumatI  to  Sumall  and Vasudha  to  Mali.  Malyavan  got  of  Sundarl  seven demons  named  Vajrapusti,  Virupaksa,  Durmukha, Suptaghna,  Yajnakesa,  Malta  and  Unmatta  and  a demoness  of  name  Nala.  Sumall  got  of  KetumatI  ten sons  named  Prahasta,  Akampana,  Vikata,  Kalaka- mukha,  Dhumraksa,  Danda,  Supariva,  Sarhhrada, Prakvata  and  Bhasakarna  and  four  daughters  named Veka,  Puspotkata,  KaikasI  and  Kumbhinasl.  Mall  got of  Vasudha  four  sons  named  Anala,  Anila,  Aha  and Sampati. Sumall  wandered  in  the  forests  with  his  daughters.  He gave  all  the  four  daughters  in  marriage  to  ViSravas, son  of  Pulastya.  Visravas  got  of  KaikasI  three  sons named  Ravana,  Kumbhakarna  and  Vibhisana  and  a daughter  named  Surpanakha.  Visravas  got  of  Puspotkata a  son  named  Vaisravana  or  Kubera.  (Chapter  11, Agni  Purana;  Chapter  275,  Vana  Parva,  Uttara Ramayana). PUSTI.  A  daughter  born  to  Daksaprajapati  of  his  wife Prasuti.  Dharma  married  her.  Pusti  had  twelve  sisters. Dharma  married  them  also.  Besides  these  thirteen daughters  Daksa  got  of  Prasuti  another  eleven  daugh- ters. They  were  Khyati,  SatI,  Sambhuti,  Smrti,  Prlti, Ksama,  Santati,  Anasuya.  Urjja,  Svahadevi  and Svadha.  They  were  married  in  order  to  Bhrgu,  Siva, Marlci,  Ahgiras,  Pulastya,  Pulaha,  Kratu,  Atri, Vasistha,  Agni  and  the  Pitrs.  (Chapter  7,  Arhs"a  1, Vi  snu  Purana) . PUSTIMATI.  Another  name  for  the  agni  called Bharata.  If  this  agni  is  appeased  there  will  be  health. (Chapter  221,  Vana  Parva) . PUTANA  I.     A  demoness  who  was    killed    by    Krsna    at Ambadi.  Her   previous   birth,    her     relationship     with Karhsa  and  such  other    details    are   found  differently  in different  Puranas. 1)  Karhsa  and  P  Stand. (i ;  Putana  was  the  daughter  of  a  demoness  called Kajtavl  and  was  the  servant  maid  of  the  wife  of POTANA  II 625 RAGHU Kamsa.  She  had  a  younger  sister  called  Vrkodari. (Adi  Parva,  Chapter  18). (ii)  Putana  was  the  dha.tr!  (foster-mother)  of  Kamsa. She  entered  Gokula  in  the  form  of  a  bird.  (Harivam:'a, Chapter  2,  Verse  6). (iii)    Putana  was  the  sister  of  Kamsa    and    the    wife    of Ghatodara.  (Brahmavaivarta  Parana) . 2)  Purvajanma  (previour birth). (i)  Putana  in  her  previous  birth  was  born  as  the daughter  of  Mahabali  bearing  the  name  Ratnamala. When  Vamana  appeared  before  Mahabali  during  the time  of  the  latter's  Yajna,  Ratnamala  mentally  desired thus  : — "Oh  if  only  this  Vamana  became  my  child  !  I could  have  then  breast-fed  him."  Vamana,  the  omni- scient, understood  the  desire  of  Ratnamala.  So  during the  incarnation  as  Krsna,  Ratnamala  was  born  as Putana,  and  Krsna  gave  her  salvation  by  drinking  her breast-milk.  (Brahma  Vaivarta  Purana,  Chapters  4  and 10). (ii)  Once  when  the  sage  Kalabhiru  and  his  daughter Carumati  were  travelling  together  they  saw  the  sage Kakslvan  doing  penance  on  the  shores  of  the  river SarasvatT.  Kalabhiru  saw  in  Kakslvan  a  suitable husband  for  his  daughter  and  so  gave  Carumati  in marriage  to  him.  They  were  thus  living  happily  to- gether when  once  Kakslvan  had  to  go  on  a  pilgrimage alone  leaving  Carumati  in  his  asrama.  Taking  advan- tage of  her  loneliness  a  Sudra  made  her  his  concubine and  when  Kakslvan  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 Visnu  incarnated  as  Krsna.  Putana  was  the  cursed form  of  Carumati.  (Chapter  18,  Adi  Parva). PUTANA  II.  An  evil  spirit.  This  spirit  which  torments children  stays  with  Subrahmanya.  (See  under  Graha- pida.  (Chapter  23,  Vana  Parva) . PUTIKA.  A  creeper.  This  can  be  used  in  Yagas  as  a substitute  for  Somalata.  (Sloka  33,  Chapter  35,  Vana Parva) . PUTRADARSANAPARVA.  A  sub-divisional  Parva  of Asramavasika  Parva.  It  comprises  chapters  29  to 36. PUTRAKA.     A  King.  (See  under  Patallputra) . PUTRIKAPUTRA.  A  son  born  to  a  woman  who  is either  a  prostitute  or  one  without  a  broiher.  (Sloka  1 1, Chapter  3,  Manusmrti). PU YAVAHA.     A  hell.  ( See  under  Naraka ) . R R.  This  letter  means  "sound".  (Agni  Purana,  Chapter '  348). RA.  The  letter  ra  means  fire,  strength,  Indra.  (Agni Purana,  Chapter  348) , RABHASA  I.  A  monkey  in  Sri  Rama's  army.  (Valmiki Ramayana,  Yuddhakanda,  Canto  4) . RABHASA  II.  A  Raksasa  on  Ravana's  side.  (Valmiki Ramayana,  Yuddha  Kanda,  Canto  9) . RABHYA.  An  ancient  king  wedded  to  justice  and  fair- play  in  ruling  the  kingdom.  (For  details  see  under Ekavlra ) . RADHA  I.  Sri  Krsna's  dearest  consort.  Radha  is  consi- dered to  be  one  of  the  two  forms  of  Laksmidevi.  When Krsna  lived  in  Gokula  as  a  man  with  two  hands Radha  was  his  dearest  consort.  But  when  he  lives  in Vaikuntha  as  four-handed  Visnu,  Laksmi  is  his  dearest consort.  (Devi  Bhagavata  9,  1 ;  Brahmavaivarta  Purana, 2,  49  and  56-57  and  Adi  Parva  Chapter  11). Different  versions  about    the    birth  of  Radha  are  given in  the  Puranas,  as  follows : — (i)  She  was  born  in  Gokula  as  daughter  of  Vrsabhanu and  Kalavati.  (Brahmavaivarta  Purana,  2,  49;  35-42  ; Narada  Purana,  2.  81). (ii)  She   was    got    as    Bhumi-kanya    (earth-girl)    when King  Vrsabhanu  was  preparing  the  ground  to    conduct a  Yajna.  (Padma  Purana;  Brahma  Purana  7). (iii)    She  was  born  from  the  left  side  of  Krsna.  (Brahma- vaivarta Purana). (iv)  At  the  time  of  Krsna's  birth  Visnu  asked  his attendants  to  be  born  on  earth.  Accordingly  Radha, dear  consort  of  Krsna,  took  her  birth  in  Gokula under  the  star  Jyestha  in  the  morning  of  Suklastami day  in  Bhadrapada  month.  (Adi  Parva  1 1 ), (v)  Krsna  once  went  with  Viraja,  the  GopI  woman,  to •  the  hall  of  enjoyment  ( rasamandalam ) .  Knowing  about it  Radha  followed  them  to  the  hall,  but  both  of  them were  not  to  be  seen.  On  another  occasion  when  Radha found  Viraja  in  the  company  of  Krsna  and  Sudama she,  in  great  anger,  insulted  Krsna  whereupon  Sudama cursed  her  to  be  born  in  human  womb  and  experience  the pangs  of  separation  from  Krsna.  (Narada  Purana  2.  8; Brahmavaivarta  Purana.  2.  49)  and  Radha  cursed  him in  turn  to  be  born  in  the  danava  dynasty.  It  was  on account  of  this  curse  of  Radha  that  Sudama  was  born as  the  asura  called  Sankhacuda.  (Brahma  Vaivarta Purana,  2.  4.  9.  34) . (vi)    Radha  is  considered  to  be   one   of  the    five   forces which    help   Visnu    in   the   process   of  creation.  (Devi Bhagavata  9.  1  ;  Narada  Purana  2.  81) . (vii)   Radha  is  the   mental    power  of  Sri  Krsna.  (For details  see  under  Pancapranas) . RADHA  II.  Wife  of  Adhiratha,  the  foster-father  of  Karna and  the  foster-mother  of  Karna.  (See  under  Karna). RAGA.  One  of  the  seven  daughters  of  Brhaspati — Angi- ras.  As  she  was  loved  by  all  beings  she  came  to  be called  Raga.  (Vana  Parva,  Chapter  203). RAGAKHANDAVA.  A  cake-like  thing  formed  in  a Yajna  performed  by  King  Dillpa.  (Drona  Parva, Chapter  61,  Verse  8). RAGHU. 1 )  General.     A   famous    king  of  the  Solar  dynasty.    The great  king  Dillpa  was   his  father.  (For  Genealogy,  birth etc.,  see  under  Da^'aratha  and  Dillpa). 2)  Other  information. (i)   Raghu  also   occupies   a    place  in  the  list  of  famous kings   of  ancient  days.  (Adi    Parva,    Chapter  1,  Verse 232). (ii)   In    the   fight    between    the  king  of  Virata  and    the Kauravas  (over  the  lifting   of  cows)  Raghu  was   present along   with    Indra    to  see  Arjuna  fight.  (Virata  Parva, Chapter  56,  Verse  10). ( iii )  Raghu  got  from  King  Yuvanasva  a    sword,    which he  presented  to  Harinasva.  (Santi  Parva    Chapter   166, Verse  78). (iv)   He  did   not  eat  flesh.  ( Amis' asana  Parva,    Chapter 150,  Verse  81). (v)  Ksatriyas   who  praise  Raghu  will    not  be  defeated in  war.  (AnuS asana  Parva,  Chapter  165,  Verse  51 ). (vi)    In  the  list  of  kings  to  be  remembered  at  dawn  and at   dusk   Raghu     too    is   included.  (Anu 'asana  Parva, Chapter  165,  Verse  51). 626 RA1VATAKA  I daughter    of  Himavan (For    details   see  under A  celestial  woman, and  elder  sister  of  Parvati. Parvati). RAHASYAVEDA.  A  Veda  composed  by  mni  Arvavasu. This  Veda  is  about  Surya.  (Bharata,  Chapter  137, Verse  19). RAHODARA  (RAHODARA) .  A  muni  of  ancient  days. There  is  a  story  in  Chapter  39  of  the  Vamana  Purana 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  Kapalamocana. Sri  Rama  killed  the  Raksasas  who  lived  in  Dandaka forest.  The  head  of  one  of  the  Raksasas  cut  by  a  very sharp  knife  was  thrown  off  at  a  distance  in  the  forest  and it  fell  on  the  neck  ofRahodara,  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  Raksasa around  his  neck.  At  last  he  told  the  noble  Rsis  about his  misfortune  and  they  directed  him  to  visit  'Au^anasa- tirtha',  and  the  moment  he  touched  the  water  in  the tlrtha  the  skull  fell  into  the  water.  Having  been  told about  the  incident,  the  Rsis  named  the  tirtha  'Kapala- mocana'. RAHOVADl.  A  king  of  the  Puru  dynasty.  He  was  the son  of  Sarhyati  and  the  father  of  BhadraSva.  (Agni Purana,  Chapter  278). RAHU.'    An  Asura. 1)  Birth.     Son  of  Kasyapaprajapati  by  his  wife  Sirhhika. (Adi  Parva.  Chapter 65,    Verse  31). 2)  Rdhu  and  the  Solar   eclipse.     The   oldest   story   about Rahu  is  that  about    the  solar  eclipse   (See  under  Candra IV,  Para  4). 3)  Other  information. (i)  Rahu    is   a   member     of  Brahma's    court.    (Sabha Parva  Chapter  11,  Verse  29). (ii)  Sanjaya   once   spoke   to   Dhrtarasfra  about  Rahu. (Bhisma  Parva,  Chapter  12,  Verse  40)! (iii)  Rahu  exists  10,000  yojanas  below  the  Sun.  (Bhaga- vata,  5th  Skandha). (iv)    Rahu  is  installed  in  temples  as  wearing  a  half-moon on  his  head.  (Agni  Purana,  Chapter  51). RAHUGA!STA.     A   sage    who   lived    in     Rgvedic    times. It  was  his  son  Gotama,  who  composed    the  74th    Sukta of  the  first  Mandala  of  Rgveda. .RAIBHYA  I.    A  hermit  who  was  famous  in  the    Palace  of Yudhisthira.  Information  about   this   hermit,    found   in the  Mahabharata  is  given  below  : ( 1 )  Raibhya  who  was  a  friend  of  Bharadvaja    had    two sons     named   Arvavasu       and    Paravasu.    They    were treat   scholars.    (M.B.     Vana     Parva,     Chapter     135, tanza  12). (2)  Bharadvaja   once   forbade  his    son  Yavakrita  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  Yavakrita. Knowing  this  Bharadvaja  ran  to    that  place  and    cursed Raibhya  that  his  eldest  son  would  kill  him. Once  Paravasu,  mistaking  his  father  for  a  cruel  animal killed  him.  By  the  effort  of  his  second  son  Arvavasu, Raibhya  was  brought  to  life  again.  (M.B.  Vana  Parva, Chapter  138,  Stanza  137) . (3)  Raibhya   was    the   son   of  Angiras.     (M.B.    Santi Parva,  Chapter  208,  Stanza  26). (4)  Raibhya    was   once   an   assistant    at  the  sacrifice  of Uparicaravasu.    (M.B.  Anusasana    Parva,    Chapter    33, Stanza  7). (5)  Raibhya  was  one  of  the  hermits  who  visited  Bhisma in  his  bed  of  arrows.  (M.B.  Anu:'asana  Parva,    Chapter 26,    Stanza  26). RAIBHYA  II.  An  ancient  hermit.  This  hermit  learned the  Satvatadharma  from  Virana.  After  that  he  taught his  son  Dikpala,  this  dharma.  (M.B.  Santi  Parva, Chapter  343,  Stanza  42). RAIBHYA  III.  The  father  of  Dusyanta,  the  husband  of Sakuntala.  This  Raibhya  was  the  son  of  Sumati. (Bhagavata,  Skandha  9). RAIBHYA  IV.  One  of  the  sons  of  Brahma.  Once  Raibhya went  with  Vasu  and  Angiras  to  Brhaspati  and  asked  him several  questions,  about  the  attainment  of  Supernal  bliss. Brhaspati  replied  that  attainment  of  heaven  could  be had,  not  by  action  but  only  by  devotion.  Raibhya immediately  started  to  Gaya  to  do  penance.  There he  met  with  the  Sanatkumaras.  ( Varaha  Purana) . Urvasi  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  Yodhinikunda.  (Yogini  Kunda). Urvasi  bathed  in  Yodhinikunda  and  from  that  day onwards  that  tirtha  (holy  bath)  came  to  be  known  as UrvaSIyoginikunda. RAIKVA.  There  was  a  noble  King  in  ancient  India named  Janasruti.  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  Janasruti shining  brightly.  The  other  swans  said  that  the  fame of  Raikva  was  far  greater  than  this.  Jana.'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 Mahabharata  is  given  below  : — (1)  An  ancient  King  in  Bharata.  Once    he    heard    the Gandharvas    singing    songs    from    Samaveda     in    the arbours  of  Mandara   mountain    in    the   south   and    be- coming 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  Yuvanasva.  (M.B.  Santi  Parva,  Chapter  166,   Stanza 77). (3)  Raivata  never  ate  meat.  ( M.B.    Anusasana   Parva, Chapter  115,  Stanza  63). (•4)  He  is  one  of  the  Kings  who  should  be  praised  in the  mornings  and  evenings.  (M.B.  Anusasana  Parva, Chapter  165,  Stanza  53). RAIVATA  II.  One  of  the  eleven  Rudras.  (M.B.  Santi Parva,  Chapter  208,  Stanza  19). RAIVATAKA  I.  A  mountain  in  Gujarat.  It  stands  near the  present  Junagadh.  The  present  name  of  Raivataka mountain  is  Girnar.  In  Mahabharata  it  is  spoken  of  as Ujjayantagiri.  It  is  stated  in  Mahabharata  that  while SriKrsna  and  Arjuna  were  travelling  through  Prabhasa- ksetra  once,  they  got  to  the  top  of  this  mountain. (Adi  Parva,  Chapter  217,  Verse  8) . RAIVATAKA  II 627 RAJANITI The  Yadavas  once  celebrated  a  great  festival  on  the Raivataka  mountain.  It  was  during  this  festival  that Arjuria  carried  away  Subhadra,  the  sister  of  Sri  Krsna. (M.B.  Adi  Parva,  Chapter  219;  Bhagavata,  Skandha 10). RAIVATAKA  II.  A  mountain  in  Saka  Island.  Mention is  made  about  this  mountain  in  Mahabharata,  Bhisma Parva,  Chapter  11,  Stanza  18. RAIVATAKA  (RAIVATA) .  Son  of  Priyavrata,  the brother  of  Uttanapada.  Priyavrata  had  two  wives Surupa  and  Barhismatl.  Surupa.  gave  birth  to  ten sons  beginning  with  Agnidhra.  Three  sons  Uttama, Tamasa  and  Raivata  were  born  to  Barhismati.  These three  sons  became  Lords  of  Manvantara,  in  course  of time.  (See  under  Manvantara). RAJA  I.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  78) . RAJA  II.  A  Sage.  He  was  one  of  the  sons  born  to Vasistha  of  Urja. RAJA.  One  of  the  two  gate-keepers  of  Suryadeva. (Bhavisya  Purana,  Brahmakanda). RAJA  (N) .  All  the  important  Puranas  have  laid  special emphasis  on  the  importance  of  rule  by  Kings.  All  living beings  will  have  Kings  of  their  own.  It  was  Brahma who  first  assigned  or  ordained  Kingship.  After  the creation  of  the  Prajapatis,  Brahma  made  Candra  the King  of  the  stars  and  medicines;  Varuna  was  appointed King  of  waters  like  sea,  river  etc;  Vaisravana  was appointed  King  of  Kings;  Visnu,  King  of  Devas;  Agni, King  of  Vasus;  Indra  King  of  Maruts;  Daksa  King  of the  Prajapatis;  Prahlada  King  of  the  danavas;  Hima- van,  King  of  mountains;  Citraratha,  King  of  Gandhar- vas;  Vasuki,  King  of  nagas;  Garuda,  King  of  birds; Airavata,  King  of  elephants;  Ox,  King  of  cattle,  Tiger, King  of  animals,  Peepal  tree,  King  of  trees  and Uccais'sravas,  that  of  horses.  (Agni  Purana). As  to  what  type  the  King  of  man-kind  should  be  and what  should  form  his  duties  it  is  ordained  as  follows.  The Raja  should  appoint  either  a  Ksatriya  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  mate- rials. 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  dharmasastras  (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  puja  (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  Purana.  Chapter  235). According  to  Chapter  8  of  the  Manusmrti  ( a  great authority  on  law  and  ethics)  Kings  are  born  from  the shoulders  of  Indra,  Vayu,  Yama.  Surya,  Agni,  Varuna, Candra  and  Kubera. RAJA  (S).  One  of  the  seven  sons  of  Vasistha  by  tJrja, the  other  six  being  Gotra,  Ordhvaba.hu,  Savana, Anagha,  Sutapas,  and  Sukra.  Holy  souls,  these  seven were  Saptarsis  in  the  third  Manvantara.  (Visnu Purana,  Part  1,  Chapter  10). RAJADHARMA.  A  stork,  which  was  a  friend  of Brahma  and  a  son  of  Kasyapaprajapati.  This  stork  was known  asNadljangha  also.  (See  under  Nadijangha). RAJADHARMANUSASANA  PARVA.  A  sub-Parva  of Sand  Parva,  Chapters  1-130). RAjADHIDEVl.  The  youngest  of  the  five  daughters  of the  solar  King  Sura  by  Marisa.  Kingjayasena  of  Avanti married  Rajadhidevl.  (Bhagavata,  9th  Skandha). RAJAGRHA  (GIRIVRAJA) .  An  ancient  city  in  India, capital  of  Magadha.  Dirgha  King  of  Girivraja  was  killed by  King  Pandu.  (Adi  Parva,  Chapter  112,  Verse  27). Another  King,  Ambuvica,  had  for  a  time  ruled  over  the city.  (Adi  Parva,  Chapter  203,  Verse  17).  Afterwards Jarasandha  became  its  King.  Girivraja  is  a  holy  place as  well.  He  who  bathes  here  will  become  as  pleasant- looking  as  King  Kaksivan.  (Vana  Parva,  Chapter  84, Verse  104)  . RAjAMUKHl.     A  celestial  woman.  (Skanda  Purana). RAjANl.  A  holy  river  in  ancient  India.  (Bhisma  Parva, Chapter  9,  Verse  21). RAJANITI.  (Politics  and  administration). Politics  and  administration  or  administrative  politics  in ancient  India  is  dealt  with  in  Manusmrti  and  Agni Purana.  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. Mulabala,  Bhutabala,  Srenibala,  Suhrdbala,  Satrubala and  Atavikabala  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  (advi- sers), Kosa  (treasury),  Padati  (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  Vyuhas  (Phalanxes)  Makara,  Syena or  SucI  should  be  put  in  the  Vanguard.  The  Sakata Vyuha  is  more  suited  to  meet  an  attack  from  behind.  If attack  is  feared  from  the  flanks  then  also  the  Saka^a- vyuha  is  advisable.  When  attack  from  all  the  sides  is feared  sarvatobhadravyuha  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 RAJAPURA  1 628 RAKSAS 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 vyuhas  (phalanx)  there  are  seven factors  called  Uras  (breast),  Kaksas  (arm-pits),  two Paksas  (sides),  two  Madhyas  (centre)  and  Prstha (rear).  The  commanders  should  be  surrounded  by bold  soldiers.  The  leader  is  the  very  life  of  the  war. At  the  Uras  of  the  vyuha  powerful  elephants,  at  the Kaksas  chariots  and  at  the  Paksas  cavalry  should  be stationed.  This  is  called  paksabhedivyuha.  If  at  the centre  cavalry  and  at  Kaksas  and  Paksas  elephants  are stationed,  it  is  called  antarbhedivyuha.  If  there  are  no chariots,  cavalry  or  infantry  may  be  put  in  their  place. Certain  authorities  maintain  that  in  every  vyuha elephants  may  be  stationed  in  the  place  of  chariots,  if chariots  are  not  available.  (Agni  Purana,  Chapter  242) . RAJAPURA  I."  An  ancient  and  famous  cily  in  Kamboja. Here  Kama  defeated  the  Kambojas.  (Drona  Parva, Chapter  4,  Verse  5). RAJAPURA  II.  Capital  city  of  King  Citrangada  of Kalihga.  Innumerable  kings  gathered  together  in  the city  in  connection  with  the  Svayarhvara  of  the  prin- cesses. (Santi  Parva,  Chapter  4,  Verse  3). RAjAibEKHARA.  A  Sanskrit  dramatist  who  lived  in India  in  7th  century  A.D.  Balabharata  or  Prakanda- pandava,  Balaramayana,  Viddhasalabhanjika  and  Kar- puramanjari  are  his  more  famous  dramatic  works. Karpuramanjar!  refers  to  him  as  the  preceptor  of  a king  of  Kanauj.  RajaSekhara  was  known  by  the  name Kaviraja  also. Balaramayana,  called  also  Mahana^aka,  is  a  drama  in ten  Acts.  Balabharata  contains  only  two  Acts.  Its  theme is  the  wedding  of  Draupadi  and  the  ruin  caused  by the  game  of  dice.  Viddhasalabhanjika  is  a  drama  in four  Acts.  He  has  a  further  work  to  his  credit,  Kavya- mlmarhsa  in  eighteen  chapters. Some  scholars  hold  the  view  that  Rajasekhara  lived  in the  10th  century  A.D. RAjASUYA.  A  great  yajfta.  Hariscandra  and  also Dharmaputra  performed  it.  (Sabha  Parva,  Chapters  33. 35,  84). RAJASUYAPARVA.  A  sub-Parva  of  Sabha  Parva. (Chapters  33-35) . RAJASOYARAMBHA  PARVA.  A  sub-parva  of  Sabha Parva,  Chapters  13-19. RAJATANABHA.  A  Yaksa.  He  married  Manivara, daughter  ofAnuhrada  and  two  sons,  Manivara  and Manibhadra  were  born  to  them. RAjAVAN.  A  muni  born  in  the  Bhrgu  dynasty.  To Bhrgu  were  born  of  his  wife  Khyati,  LaksmI,  the  wife of  Visnu  and  also  two  sons  called  Dhata  and  Vidhata. They  married  Ayati  and  Niyati  daughters  of  Meru. Two  sons,  Prana  and  Mrkandu  were  horn  to  the  cou- ples. From  Mrkandu  was  born  Markandeya  and  from him  Veda'iras.  Prana  had  a  son  called  Dyutiman  and he  a  son  called  Rajavan.  It  was  from  Rajavan  that  the Bhrgu  dynasty  multiplied.  (Visnu  Purana,  Part  1, Chapter  10). RAJAYOGA.     See  under  Yoga . RAJI  (RAjI).  A  prominent  king  of  the  Piiru  dynasty. He  was  one  of  the  five  sons  of  Ay  us  by  Svarbhinu  the other  four  being  Nahusa,  Ksatravrddha,  ( Vrddhasarman) Rambha  and  Anenas.  (Asrama  Parva,  Chapter  70, Verse  23,. Puranas  contain  stories  that  Indra  destroyed  people borninRaji'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  Rajeyaksatriyas.  But  they  were  a foolish  lot  and  lacked  the  capacity  to  distinguish  them- selves in  Indra's  place.  Therefore,  at  the  instance  of Brhaspati,  preceptor  of  the  Devas,  Indra  destroyed them  all  and  resumed  his  former  position  and  status. (Bhagavata,  9th  Skandha  ;  Vayu  Purana,  Chapter  92, Verse  76;  Brahmanda  Purana  11  ;  Harivarhsa  1,28; Matsya  Purana.  Chapter  24,  Verses  34-49). RAJJUKANTHA.  A  grammarian.  In  Panini'sastadhyayl he  is  depicted  as  a  maharsi  possessing  great  knowledge ofjhe  Vedas. RAjNl.  Second  of  the  three  wives  of  Vivas  van.  The couple  had  a  son  called  Revata. RAJYAVARDDHANA.  A  king  of  Vaisali.  Rajya- varddhana  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  Surya,  who  appear- ed 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  hs did  rigorous  tapas  to  Surya  and  secured  from  him  the boon  that  during  his  life-time  none  would  die.  (Mar- kandeya Purana). RAKA  I.  The  presiding  Devi  of  the  full  moon.  She  too was  present  at  the  birth  of  Subrahmanya.  (Salya Parva,  Chapter  45,  Verse  14) . RakadevI  was  the  daughter  of  Angiras,  who  had  by  his wife  Smrti  four  daughters  called  Sinlvali,  Kuhu,  Raka and  Anumati.  (Visnu  Purana.  Part  I,  Chapter  1)  . RAKA  II.  A  Raksasa  girl.  She  served,  at  the  instance  of Kubera,  Maharsi  Vi:':ravas,  and  a  son  called  Khara  and a  daughter,  Surpanakhfi,  were  born  to  her  by  the  maha- rsi. (Vana  Parva,  Chapter  275,  Verse  3) . RAKSAS.  A  particular  sect  of  asuras.  Yaksas  and Raksas  were  offsprings  born  to  Kasyapa  prajapati  of his  wife  Muni.  (Agni  Purana,  Chapter  19). RAKSASA  I 629 RAKTABlJA RAKSASA  I.  A  particular  sect  of  asuras.  The  ancients had  ordained  that  Raksasas  should  not  be  killed  at  dusk. Valmiki  Ramayana,  Balakanda,  Canto  22,  Verse  22). Uttararamayana,  contains  the  following  story  about  the origin  of  Raksasas.  When  Brahma  was  reciting  the Vedas  at  the  beginning  of  Krtayuga  he  felt  very  hungry and  certain  forms  emanated  from  his  face.  Those  who were  born  from  his  anger  assumed  the  form  of  Ra- ksasas and  those  from  his  hunger  that  of  Yaksas.  The Raksasas  turned  out  to  be  evil  folk  killing  and  eating cows  and  brahmins.  Praheti  and  Heti  were  the first  born  Raksasas,  the  latter  of  whom  wedded  Bhaya, daughter  of  Kala,  and  to  them  was  born  a  son  called Vidyutkesa.  He  married  Salakatanka,  daughter  of Sandhya.  Though  a  child  was  born  to  them  they forsook  it  in  the  Himalayan  slopes  and  went  their  own way. At  that  time  Siva  and  Parvati  came  that  way  and  after blessing  the  child  returned  to  Kailasa.  The  child  was named  Sukei a.  He  married  Devavati,  daughter  of  the Gandharva  called  Manimaya  and  three  children  were born  to  the  couple,  viz.  Malyavan,  Sumall  and  Mali. They  did  tapas  to  propitiate  Brahma  and  when  he appeared  requested  him  thus  :  "We  must  defeat  Yaksas Kinnaras,  Gandharvas^  Siddhas,  Vidyadharas,  Yama, Kubera,  Vasava,  Naga  kings  and  daityas  and  danavas 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." Brahma  granted  all  their  prayers.  The  three,  proud  and haughty  due  to  these  boons,  began  roaming  about  con- suming cows  and  brahmins.  They  asked  Visvakarma to  build  a  city  for  them  and  he  built  for  them  Lanka on  Mount  Trikuta  in  the  south  sea.  The  three  brothers took  their  abode  in  Larika  Malyavan,  Sumall  and Mall  married  respectively  Sundari.  Ketumati,  and Vasudha,  daughters  of  the  Gandharva  woman  Narmada Malyavan  begot  of  Sundari  seven  sons  called  Vajramusti Virupaksa,  Durmukha,  Suptaghna,  Yajnakosa,  Malta, and  Unmatta,  and  also  a  daughter  called  Nala. To  Sumall  were  born  of  Ketumati  ten  sons  and  also  four daughters. Four  sons  were  born  to  Mall  of  his  wife  Vasudha,  and they  became  the  ministers  of  Vibhlsana. Then  thousands  of  Raksasas  were  born  as  sons,  grand- sons, brothers,  nephews,  etc.  to  the  above  and  they  lived in  Larika,  a  terror  to  the  whole  world. While  the  daughters  of  Sumali,  Veka,  Puspotkata, Kaikasi  and  Kumbhinasi  were  once  walking  in  the forest  they  saw  Kubera  on  a  visit  to  Brahma  in  all pomp  and  glory.  They  understood  that  Kubera  owed his  pomp  and  glory  to  his  being  the  son  of  ViSravas  and therefore,  the  next  day  one  of  the  four,  Kaikasi,  went to  Visravas's  asrama  and  prayed  for  children  by  him. Three  sons  called  Ravana,  Vibhisana  and  Kumbha- karna  and  a  daughter  called  Surpanakha  were  born  to her  by  Vigravas.  They  secured  boons  by  performing tapas  and  Ravana  lived  in  Lanka  as  king  of  the Raksasas. RAKSASA  II.  An  approved  system  of  marriage.  (See under  Vivaha). RAKSASAGRAHA.  An  evil  spirit  connected  with  the Raksasas.  Affected  by  this  spirit  man  will  immediately become  mad.  (Vana  Parva,  Chapter  23,  Verse  50). RAKSASAYAJNA  (RAKSASASATRA).  Parasara Muni  once  conducted  a  yajna  to  annihilate  the  Raksasas altogether.  (Adi  Parva,  Chapter  180).  The  provocation for  ParaSara  to  conduct  the  yajna  was  that  a  Raksasa called  Kalmasapada  ate  Sakti,  the  father  of  the  muni and  the  son  of  Vasistha.  When  the  yajna  had  reached its  climax  Pulastya,  Pulaha  and  Kratu  went  to  Parasara and  held  conciliatory  talks  with  him,  and  Parasara, ended  the  yajna.  The  Agni  that  he  had  made  to  devour the  Raksasas  was  discarded  on  the  slopes  of  the  Hima- layas. According  to  the  Puranas  that  fire,  even  to  this day,  continues  consuming  the  Raksasas,  trees  and  rocks. (For  details  see  under  Kalmasapada  and  Parasara)  . RAKSITA.  A  celestial  woman,  daughter  of  Kasyapa- prajapati  by  Pradhadevi.  (Adi  Parva,  Chapter  65, Verse  50). RAKSOBHAKSA.   A  hell.  (For  details    see  under  Kala.) RAKSOVAHA.  A  kingdom  in  ancient  India.  The  Ksa- triyas  there  were  annihilated  by  Paras urama.  (Drona Parva,  Chapter  70,  Verse  12). RAKTA.  A  son  of  Mahisasura.  He  had  two  sons  called Bala  and  Atibala.  He  had  also  a  number  of  mighty army  generals  like  Dhumraksa  and  thousand  aksauhinis under  each  general.  (Skanda  Purana,  7.1.119). RAKTABlJA. 1 )  General.     Rebirth  of  Rambhasura,    father   of  Mahi- sasura.    Stories   of  Raktablja    and     Rambhasura    are inextricably  intertwined. 2)  Origin  of  Raktabija.  Once  upon  a  time  there  lived  an asura   king    called   Danu.    His    two  sons,  Rambha  and Karambha  who  had  no  children,  did  tapas  at  Pancanada for  the  blessing  of  having  issues.  Rambha  and  Karambha meditated  upon  Miilavata  Yaksa,  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    what- ever 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  asVayu,  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  Patala  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  Mahisasura  was  born.  Ramhhasura  also  rose from  the  fire  under  the  name'  Raktabija.  (Vamana Purana,  Chapter  17;  Devi  Bhagavata,  5th  Skandha). 3)  Boon  to  Raktabija.  Raktabija  secured  from  Siva  a boon  according  to  which  if  one  drop  of  blood  from his  body  fell  on  the  battlefield,  many  Raktabijas  would arise  from  the  blood  and  fight  the  enemies.  Each  of these  Raktabijas  would  also  be  like  the  others  in  the matter  of  strength,  form  and  weapons.  (Devi  Bhaga- vata, 5th  Skandha). RAKTAJA 630 RAKTAJA 4)  His  death.  War  between  Devas  and  Asuras  broke  out and  in  the  fight  between  Devi  and  Raktabija  blood  from his  body  (lowed.  When  Devi  found  it  impossible  to kill  the  lakhs  of  Raktasuras  who  arose  from  the  blood, she  resorted  to  a  trick.  She  asked  Camundi  to  lick  off the  blood  flowing  from  Raktabija  before  it  fell  on  the ground.  Accordingly  Devi  began  killing  the  asuras  and Camundi  consuming  their  blood  and  flesh.  When  the artificial  Raktabijas  were  all  killed  thus,  the  original Raktabija  alone  remained  and  in  the  fight  between them,  Devi  cut  off  his  head  with  her  sword.  Camundi did  not  permit  even  a  drop  of  blood  to  fall  on  the ground.  (Devi  Bhagavata,  5th  Skandha). RAKTAJA.  A  form  assumed  by  Arjuna  in  his  previous birth.  The  following  story  is  told  in  Padma  Purana (Chapter  14)  about  Arjuna  being  reborn  as  such  at  the meeting  of  Kali  and  Dvapara  yugas  and  Svedaja  being born  as  Kama  during  the  same  period. Once  during  a  quarrel  between  Siva  and  Brahma  the former  nipped  off  Brahma's  head.  (For  details  see  under Brahma).  Some  drops  of  sweat  appeared  on  the  fore- head of  the  angry  Brahma,  and  from  the  sweat  which Brahma  wiped  with  his  hand  arose  a  person  wearing  a thousand  shields,  bow  and  quiver.  That  person  was Svedaja.  He  asked  Brahma  what  he  should  do  and the  former  granted  him  permission  to  destroy  Siva.  He then  approached  Siva  with  bow  drawn  and  the  frighten- ed Siva  ran  to  Visnu  and  sought  refuge.  Svedaja followed  Siva  and  when  Visnu,  seeing  him,  raised  a loud  noise  'Hum'.  Siva  prostrated  at  Visnu's  feet.  Siva extended  the  skull  in  his  hand  towards  Visnu  request- ing something  to  be  given  to  him.  Mahavisnu,  who  had nothing  else  to  give  Siva,  put  his  right  hand  into  the skull  as  alms,  Siva  wounded  the  hand  with  his  Sula ( three-pronged  weapon )  and  pure  red  blood  began flowing  from  the  hand  into  the  skull.  The  blood  con- tinued flowing  for  a  thousand  years  in  a  length  of  fifty yojanas  and  thickness  of  ten  yojanas.  At  the  end  of the  period  Visnu  asked  whether  the  skull  was  not  filled yet,  and  looking  into  the  skull  with  his  three  eyes  Siva answered  that  it  was  full.  Then  Visnu  stopped  the flow  of  blood,  and  Siva,  in  the  presence  of  Visnu,  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  in- carnation of  Nararsi. Looking  at  Raktaja,  Siva  told  Visnu  thus  :  "This  master in  archery  is  Nara.  You  spoke  Nara,  and  let  his  name, therefore  be  Nara.  Oh  Narayana,  you  both  will  be called  Naranarayanas.  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  mifni,  of  surpassing  wisdom.  Brahma'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  Visnu  stood  there  amazed  Raktaja  praised  him and  Siva  with  folded  hands  and  asked  from  the  skull what  he  should  do.  Then  Siva  ordered  him  thus  : You  kill  this  asura  (Svedaja)  created  by  Brahma  with his  own  effulgence."  And  Siva  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  Visnu.  Awake  him  immedia- tely." After  having  said  this  Siva  disappeared.  Nara, in  the  presence  of  Narayana,  kicked  the  unconscious Svedaja  with  his  left  foot,  and  he  came  out  of  his  un- conscious 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  Vasudeva (Visnu)  in  great  alarm  went  and  asked  Brahma whether  Raktaja  might  not  kill  Svedaja.  Brahma answered,  'In  the  next  birth  Nara  may  defeat  Svedaja'. Saying  'Right,  let  that  be  so',  Visnu  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 Dvapara  yugas. Afterwards  Visnu  directed Aditya  (Sun)  and  Akhan- dala  ( Indra)  to  look  after  Raktaja  and  Svedaja.  He told  Aditya  further  :  —"At  the  end  of  the  Dvapara 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 Sura  and  he  will  have  a  very  beautiful  daughter  named Prtha.  Durvasas  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  Vasusena  of  Kunti,  the virgin." The  Sun-God  agreed  to  obey  the  above  instructions  of Visnu  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  Kama.  He  will  gift  away all  wealth  to  brahmins."  After  saying  this  Surya  dis- appeared. After  this  Visnu  told  Indra  as  follows  : — "You should,  at  the  end  of  the  Dvapara  yuga  see  that  this Nara,  born  from  blood,  is  reborn  as  an  aspect  of yours  on  earth.  King  Pandu  will  one  day  go  into  the forest  with  his  wives,  Kunti  and  Madrl,  and  he  will then  become  the  object  of  an  animal's  curse.  He  will therefore,  in  a  spirit  of  renunciation,  go  to  mount Satasrhga  where  he  would  ask  Kunti  to  become  a mother  by  another  man.  Unwilling  to  do  so  Kunti will  desire  to  have  sons  by  Devas,  and  when  she  prays to  you,  you  should  favour  her  wilh  this  Nara  as  son. Devenclra  raised  a  legal  objection  to  the  above  injunc- tion of  Visnu  as  follows  : — "You,  who  incarnated  your- self as  Rama  in  the  twentyseventh  yuga  of  the  last Manvantara  for  the  purpose  of  killing  Ravana,  killed my  son  Bali.  Therefore  I  do  not  wish  to  procreate Nara  as  my  son."  To  this  objection  of  Indra  Visnu assured  him  that  as  a  penalty  for  the  mistake  of  killing Bali,  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 RAKTA&GA 631 RAMA Karna.  Mahavisnu  incarnated  himself  as  Sri  Krsna. The  meeting  of  the  three  in  the  battle-field  is  well- known. RAKTAivIGA.  A  naga  born  in  Dhrtarattra's  dynasty.  It was  burnt  to  death  at  the  yajna  of  Janamejaya.  (Adi Parva,  Chapter  57,  Verse  18). RAMA.  A  synonym  for  Mahalaksmi.  There  is  a  story in  the  eighth  Skandha  of  Devi  Bhagavata  as  to  how  the name  Rama  came  to  be  attached  to  Laksml. Revanta,  the  very  handsome  son  of  Surya  one  day  came to  Vaikuntha  mounted  on  his  horse  Uccaissravas to  pay  his  respects  to  Mahavisnu.  Even  LaksmidevI stood  aghast  speechless  for  a  very  short  time  at  the charm  of  Revanta  changing  her  looks  between  him  and his  horse.  Mahavisnu  did  not  at  all  like  this  and  cursed that  since  Laksmi's  eyes  enjoyed  the  sight  of  some  one she  would  come  to  be  called  Rama  also  and  that  she would  be  born  as  a  mare  on  earth. RAMA  (SRI  RAMA).  The  seventh  incarnation  of Mahavisnu,  a  very  powerful  king  of  the  solar  dynasty. 1)  Genealogy.     Descended    from  Visnu    thus:    Brahma - Marici  -  Kasyapa-Vivasvan  -  Vaivasvata   Manu-Maha- bahu  -  Prasandhi  -    Ksupa-Iksvaku  -  Vikuksi  -  Sasada- Kakutstha  (Puranjaya)   -  Anenas-Prthulasva-Prasenajit- Yuvanasva-Mandnata-Purukutsa-Trasadasyu-Anaranya- Hryasva-Vasumanas-Sutanva  -    Traiyyaruna-Satyavrata (Trisanku)-Hariscandra  -  Rohita  va  -  Harita  -  Cuncu- Sudeva   -    Bharuka    -    Bahuka  -    Sagara  -  Asamanjasa- Arhsiiman-Bhagiratha-Srutanabha-Sindhudvlpa-Ayuta- yus-Rtuparna  -  Sarvakama  -    Sudas  -  Mitrasakha  (Kal- masapada)  -  Asmaka    -    Mulaka    -  Khatvariga  -  Dilipa (Dlrghabariu)-Raghu-Aja-Dasaratha-Rama. 2)  Reason  for  his  birth.     When  Ravana  was   ruling   over Lanka  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    Bhumidevi    (Goddess   of earth)  assumed  the  form  of  a  cow  and  took   refuge  with Indra   in    Svarga.     She  told    him    about   the  atrocities committed  by  Ravana  and  the   other   Raksasas.     Then Indra    took    Bhumidevi    (cow)    to    Brahma,    who  took them  to  Siva  at  Kailasa  as  killing  Ravana  was    beyond his  (Brahma's)  power.     Siva    thought    it    improper  on his  part  to  kill  Ravana    and    so   he    took    Brahma   and others  to  Visnu  and  submitted  their  grievance    to    him. Visnu  consoled  them    by    saying   as   follows: — "I    have decided  to  incarnate  myself  as  the  son  of  Daparatha,  king of  Ayodhya.     You  Devas  also  should  take  birth  on  earth to  help  me  to  kill  Ravana  and  other  evil    Raksasas  and to    protect    Bhumidevi    and    the    good    people    on    the earth."  (Kamba  Ramayana,  PurvaKanda). 3)  Birth     King  Das aratha    of  the    solar   dynasty    ruled Kosala  with  Ayodhya  as  his    capital.    Maharsi  Vasistha 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  pros- perity.   A  daughter,  Santa,  was  born  to  him  of  his    wife Kausalya.  Years    passed  by,    yet  he    had  no    son.    One of  those  days  King  Lomapada,  close  friend  of  Das"aratha visited     Ayodhya.      Lomapada,     who      was       childless requested     Das  aratha     for    Santa    and    she    was   given as  his  adopted  daughter  by  Dasaratha.    Lomapada  gave her  in  marriage  to    Rsyasrriga,    who    had    once    caused rain-fall  in  Anga.  (For  details  see  under  Rsyasriiga). To  have  a  son,  Dai'aratha  took  as  his  second  wife Kaikeyi,  daughter  of  the  King  of  Kekaya  and  younger sister  of  Yudhajit.  But  she  turned  out  to  be  barren. Then  he  married  Sumitra,  daughter  of  the  King  of Kasi.  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  Sarayu 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  Da1' aratha  walked  to  the  spot,  he realised  his  mistake.  He  had  hit  unknowingly  a  brahmin- boy,  a  muni's  son.  The  boy  lay  wounded  about  to die.  The  boy  explained  to  Dasaratha  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, Dasaratha  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  Dasaratha  revealed  the  sad story  to  them.  After  cursing  Dasaratha  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  Ayodhya. Only  Vasistha  and  Sumantra  were  told  about  the curse,  which,  though  a  cause  for  great  sorrow,  implied that  Dasaratha  would  have  sons.  Vasistha,  therefore, advised  Da:' aratha  to  get  the  yajna,  called  putrakamesti performed  by  Rsyar'rnga.  Accordingly  the  King  invited his  daughter  Santa  and  his  son-in-law,  Rsyas'rnga to  Ayodhya,  and  the  yajna  began.  Rsyasriiga  made offerings  in  the  sacred  tire  chanting  the  putrakama 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 Rsyas'rnga.  Rsyasriiga  handed  it  over  to  Dasara- tha, who  as  advised  by  the  maharsi  divided  the  pudd- ing between  Kausalya  and  Kaikeyi.  They  gave  a  part of  their  shares  of  the  pudding  to  Sumitra  also.  The three  queens  conceived,  and  in  due  course  of  time Kausalya  and  Kaikeyi  delivered  a  son  each  and Sumitra  two  sons.  The  son  of  Kausalya  was  named Rama,  the  son  of  Kaikeyi,  Bharata,  and  sons  of  Sumitra were  named  Laksmana  and  Satrughna.  (Valmiki  Rama- yana, Balakanda) . 4)  Boom  granted  to  Kaikeyi.  Before  the  sons  were  born  to Dasaratha,  the  mighty  asura  called  Sambara  once attacked  Devaloka.  Dasaratha  was  at  that  time  known as  Nemi,  and  he  was  a  great  friend  of  Indra,  and  on his  invitation  Nemi,  along  with  Kaikeyi,  went  to Devaloka  in  a  chariot.  Nemi  killed  the  asura  army within  half  an  hour.  Then  Sambara  assumed  the form  of  ten  Sambaras  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  trn  Sambaras  and  recaptured  Svarga.  It was  from  that  day  onwards  that  Nemi  came  to  be  known as  Dasaratha. In  the  fight  with  the  Sambaras  on  all  points  Dasaratha's chariot  was  so  violently  shaken  that  the  key  of  its  axle was  about  to  slip  off  and  fall  down.  Noticing  the threatened  danger  Kaikeyi  applied  her  finger  to  the RAMA 632 RAMA proper  place  of  the  axle  and  thus  averted  the  mishap. When  Dasaratha  knew  about  this  timely  action  of Kaikeyl  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.  Dasaratha  and  Kaikeyl  took leave  of  Indra  and  returned  to  Ayodhya.  (Kamba Ramayana,  Balakanda). 5)  In    the    company    of    Vtivamitra.     The    four    sons   of DaSaratha  grew   up  in  Ayodhya.     Though    they   were equally  friendly  to  one  another,  intimacy  between  Rama and  Laksmana  and  also  between  Bharata  and  Satrughna came  to  be  thicker.     Once  VisVamitra    decided  to   con- duct a  yajna   for  the   happiness   and  contentment  of  all people.  At  the  very  commencement  of  the  yajna, Raksasas, in  batches,  tried    to   spoil    it,  and  Marica  and  Subahu, sons  of  Tataka  were  the  leaders    of  the   obstructionists. Visvamitra  knew   that    Rama   was    the   most  effective weapon  against  the  Raksasas  and  requested    Dasaratha to  lend  him  Rama's  help.     Dasaratha  felt    sad  about  it and  Visvamitra  was  getting  excited   over   the    former's attitude  when  Vasistha  advised  Dasaratha  to  send  Rama along  with   Visvamitra.     Accordingly   DaSaratha   sent Rama    to    the   forest    in    the  company   of  Visvamitra. Laksmana  too  followed  his  brother. While  walking  in  the  forest  Visvamitra  related  many old  stories  to  Rama  and  Laksmana.  They  crossed river  Sarayu,  passed  by  many  asramas  of  munis  and reached  the  Pala  forest.  Here  Visvamitra  imparted  to Rama  and  Laksmana,  who  felt  too  weak  on  account of  hunger  and  thirst  the  two  mantras  Bala  and  Atibala, which  would  ward  off  hunger  and  thirst.  He  also taught  them  the  use  of  certain  rare  arrows.  Sri  Rama was  specially  taught  the  use  of  a  divine  arrow  called Jrmbhakastra. 6)  Tdfakd  killed.     While   Visvamitra   was    relating    to them  the  story  of  Tataka,  who  dwelt  in  the  forest,   they saw  the  fierce  Raksasi  coming  fast  with  a  long  spear  in her  hand.  She  threw  a  big   rock   at  Visvamitra.    Rama shattered  the  rock  with  an  arrow.    Next,  Tataka  dashed forward   against    Rama    roaring   furiously,    and  Rama, with     another  arrow    killed    her.    The  soul  of  the  dead Tataka  assumed  the  form  of  a  Gandharva    woman   and ascended  to  heaven. . 7)  Salvation  to  Ahalyd.     Raksasas  like  Subahu    lined  up to   obstruct    the   yajna,   which   Visvamitra  began  after the  killing  of  Tataka.  Rama  killed  Subahu  ;  Marica  ran away  in  fright  and  hid  himself  in  the  sea.    Rama   drove away  the  other  Raksasas. Next,  Visvamitra,  hearing  about  the  Svayarhvara  of Sita,  daughter  of  King  Janaka  started  for  his  palace  with Rama  and  Laksmana,  and  on  the  way  he  told  the  boys many  Puranic  stories.  They  bathed  in  the  river  Gaiiga and  a  short  walk  took  them  to  the  vacant  asrama  of Gautama.  The  great  muni  called  Gautama  had  once lived  in  this  alrama  with  his  dutiful  wife  Ahalya  and their  son  Satananda,  an  erudite  scholar  in  all  sciences. Indra,  who  lost  his  head  over  the  great  beauty  of  Ahalya went  to  the  aSrama  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 Ahalya.  When  Gautama  understood  the  fraud  thus played  upon  him,  he  cursed  her  into  a  stone.  She  was to  resume  her  old  form  when,  during  Tretayuga,  Sri Rama  trod  upon  the  stone.  Accordingly,  as  soon  as Rama  trod  on  the  stone  Ahalya  cast  off  her  form  as  stone and  resumed  her  old  form  as  Ahalya.  Immediately Gautama  and  Satananda  also  appeared  on  the  scene. Ahalya  ascended  to  the  sky  as  a  devi. 8)  Marriage.     VlsVamitra  came  to  king  Janaka's  palace with  Rama  and  Laksmana.  Janaka's  daughter  Sita  and his  younger  brothers'  daughters  Mandavi,    Ormila    and Srutakirti  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.    Sita   then    brought  the  Saivacapa  (Siva's  bow) from  the  weapon-room  and  shot  down  Jasmine   flowers with  it.    As  Janaka   watched    Sita's    action  of  shooting with  the  Saivacapa   an   idea  came    into   his  head.     He announced    that   the   hero,     who    succeeded    in    shoot- ing with  Saivacapa,  would  be  given  Sita  in  marriage. Just  as  Rama  and  Laksmana  were  inseparable  compan- ions Sita  and  Ormila  were  always   to  be  found  together and    Mandavi   and    Srutakirti    were    particular  friends. Sri  Rama  shot  an  arrow    from  Siva's  bow    and  he  was selected  as  Sita's  husband.  Janaka   informed   Dasaratha of  the   marriage  and    he   came    with    his    attendants. Bharata   married    Mandavi,    Laksmana,     Urmila    and Satrughna,  Srutakirti.  After  living  in  Mithila  for  some- time Dasaratha  and  others  returned  to  Ayodhya.  Visva- mitra went  to  the  Himalayas  for  rest. 9)  Par  as  urania's  threat.     Dasaratha  and  others    on    their way  back  to  Ayodhya  passed    the  Videha  kingdom   and reached  the  suburbs  of  Bhargavasrama.  All  of  a  sudden a  shining  form  of  a  brahmin  with    Ksatriya   effulgence appeared   in   front  of  the   procession.    Vasistha  under- stood   that    it   was    Paraiurama    and    Dasaratha     and others  were  alarmed.  Paras  urama  approached  Sri  Rama who  was  viewing  the  former  with  quiet  serenity.  Paraiu- rama was  very  angry  that  Rama  broke  the  bow  of  Siva who  was  his  (Paras  urama's)  preceptor.  All  Rama's  con- ciliatory talk  failed  to   pacify    Paras  urama,    who   spoke thus   to   Rama  :  "You,   impudent   fellow  !  you  insulted me  and  my  preceptor.  All  right,  let  me  see    your  power. Take  this  my  bow,  and  shoot  with  it." Sri  Rama  took  hold  of  the  bow  and  bent  it  easily  and fixing  an  arrow  on  it  asked  Parasurama  to  point  out  the target  for  it.  As  Parasurama  feared  that  if  the  arrow was  sent,  it  might  crush  the  whole  univese,  he  asked Rama  so  choose  the  result  of  his  (Paras urama's)  tapas as  target  for  the  arrow.  Both  the  bow  and  the  arrow were  of  Visnu's  power.  That  power  as  well  as  his  own Vaisnava  power,  Parasurama  transferred  to  Sri  Rama and  having  thus  fulfilled  the  object  of  his  incarnation Parasurama  went  to  Punyasrama  for  permanent  tapas. 10)  Ruin  of  the  country.     Dasaratha  decided  to  install  Sri Rama   as    crown    prince.    The   people  whole-heartedly welcomed  it.  During    the  night  previous  to  the    corona- tion, while  the  wives  of  DaSaratha  were  gladly  discussing the  happy  incident,  Manthara,  the  tale-bearing  maid  of Kaikeyi  advised  her  mistress  to    prevail  upon  Dasaratha to   exile   Rama    into    the  forest  and    install    Bharata  as crown   prince.    Manthara  also  reminded  Kaikeyi  about the  boons,  which  had  been  promised  to  her  by  Dasaratha during    the   devasura   war.    Kaikeyi   fell    into  the  trap thus  set  by  Manthara.  Kaikeyi  put  on  a  wrathful  face  and shut  herself  up  in  a  room.    When    Dasaratha   enquired of  her    the  reason  for  her  anger  she  asked  him  to  make her  son  Bharata,  the  crown  prince  and   exile    Rama  for RAMA 633 RAMA fourteen  years'  life  in  forest.  The  king  fainted  when he  heard  the  demand.  But,  Sri  Rama,  on  hearing  about it,  put  on  an  anchorite's  apparel  and  got  ready  to  start for  the  forest.  Sita  and  Laksmana  also  got  ready  to follow  Rama  into  the  forest.  While  the  entire  popula- tion of  Ayodhya  stood  there  weeping,  Rama,  Laksmana and  Sita  wearing  the  forest-dwellers'  garb  started  for  the forest. 11)  Death  of  Dasaratha  and  Bharata's  decision.     As   soon as  Sumantra,  who  had   accompanied  Rama  and    others returned    to   Ayodhya,  Dasaratha   expired    on  account of  unbearable  grief  caused  by  Rama's  exile.  Messengers brought  to  Ayodhya  Bharata  and  Satrughna  from  Kekaya where  they  were  put  up  with    their    uncle    Yudhajit    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  every- thing from  his  mother  was  greatly  upset  and    got   ready to  go  to  Rama  in  the  forest.    Satrughna    too   got   ready to  accompany  him.  Arundhati  and  Vasistha  in  a  chariot in    the    fore-front,    Kausalya    and    Sumitra    in  another chariot  just  behind  the  first  one,  Bharata  and  Satrughna behind  them — in  this  manner  the  great  journey  into  the forest  started.  Leaving  all  others  behind    him,    Bharata went   forward    and    prostrated    before  Rama  and  Laks- mana at  Citrakuta.  Sri  Rama  broke  into  tears  on   hear- ing   about    the   death    of  their   father.    But  in  spite   of Bharata's   pressing    request   Rama  refused  to  return  to Ayodhya.  At  last  Bharata  yielded  to  Rama's  injunction and  returned  to  Ayodhya  with  the  latter's    sandals.    But he  did  not  enter  the  palace  ;  instead  he  built  an  asrama at  Nandigrama    and  worshipping  Rama's  sandals  lived there. 12)  Trip    to   Pancavati.     From     Mount     Citrakuta    Sri Rama  and  others  started    towards  the  forest.  When  they continued    their  journey  after  visiting    the   Sage  Atri's asrama  a  Raksasa  called   Viradha    ran   away   carrying off  Sita.  Rama  killed  Viradha  and  regained   Sita.  Then they  visited    the    a-'rama  of  sage    Sarabhanga   in    the Kumuda   forest.   Therefrom  they  went  to  the    Mrkandu forest   where    they   visited    maharsi  Agastya,  and  there Rama    took  the  vow  to  kill  Ravana  and   other  evil  Ra.- ksasas  and  thus  render  the  land  safe  for  sages  to  perform tapas.    Agastya   presented    to  Rama  a  Vaisnava  bow,  a Brahma  arrow  and  a    Saiva   quiver.    Rama   kept   them with  Agastya  himself  lo  be  given  to  him  when  required. Then  Agastya  gave   Rama   a   divine   ornament  such  as was  not  available  in  all  the  three  worlds.  Rama    tied    it round  Slta's  neck.  Taking  leave  of  Agastya,    Rama  and others  went  to  the  Dandaka  forest.  It  was  on  a  high  peak of  Mount    Mahakraunca     in     the    forest    that  Jatayu, brother   of  Sampati    and    a  very  close  friend  of  Rama lived.  Rama  and  Jatayu  renewed  their  old  frindship  and decided    to   be    of  mutual    service  in  future.  After  that Rama    and    others  rested    themselves   on    the  banks  of the  near-by  Godavari. 13)  Stay  at  Pancavati.     Pancavati  was   on   the  southern bank  of  the  Godavari.  Five  vajas    (peepal  trees)  of  the same  size  stood  there  in  a  circle,  and  so   the   place   was called  Pancavati.  (See  under  Pancavati).  Sri   Rama  de- cided   to  build  his  asrama  at  the  centre   of  those    trees. Laksmana    cut    down    an   ebony  tree  there  to  put  up  a parnasala    (hut)     At  once  ihe  log  disappeared  and  the dead  body  of  a  Raksasa  youth  was  found  there.  It   was the   corpse    of   Sambhukumata,  son  of  Surpanakha.  He was  performing  tapas  there  to  propitiate  Siva  when  he was  overcome  by  the  beauty  of  Sita  and  to  look  at  her from  a  hidden  spot  he  had  assumed  the  form  of  the ebony  tree.  It  was  him  that  Laksmana  had  cut  down. Sri  Rama  understood  the  situation  and  explained  to  his wife  and  brother  about  the  trickeries  of  the  Raksasas. Then  the  parnasala  was  constructed  and  they  lived there.  Hearing  about  the  coming  of  Rama  all  the  sages of  the  Dandaka  forest  visited  them.  They  lived  in Pancavati  for  thirteen  years. 14)  Test  by  Paramesvara     (Siva)    and   Parvati.     Parames- vara  and  Parvati,  who  knew  that   many    tricky  changes would  occur  in  the  thirteenth  year  of  the  life    of   Rama and  Sita  there,  decided  to  submit  them  to  a    test.     The object   of  the    test  was    to  see  whether  Rama  and   Sita would  recognise    each    other   under   all   circumstances. When    Sita   one   day    entered    the   river   Godavari    to fetch   water,   she  saw  two  swans  enjoying    themselves  in a  lotus  pool  in  the  middle  of  a  sand-shoal  in  the    river. When  Sita  went  near  the  pool  she    saw    Rama    bathing in  it.     But   on    a    closer  look  she  recognised  that  it  was not   Rama,    but   Siva,    in    the  guise  of  Rama,  who  was bathing  there.    To    befool    Sita  Siva,  who  was  disguised as    Rama,    told    her  : — Dear    one  !  Please  come  to    me quickly.  Why  were  you  so  late  ? Sita  : — Oh,  Deva  !  salutations.  Why  did  you  alone come  to  the  bath  ? Rama  : — I  had  to  come  alone  as    Devi    did   not    come with  me  at  once  and  was  late  in  coming. Sita  : — Why  did  not   the   Devi    come  ?   You     two    are unique.  Devi  might  be  alone  at    Kailasa  just   now.    It was  not  good  that  you  did  not  bring  her  also  with  you. Siva  :    Oh   great  Devi     !    salutations     to   your  divine greatness.  Let  me  return  to    Kailasa   after   saluting  Sri Rama.  Hail  unto  thee. Meanwhile  Sri  Rama  .vas  waiting  impatiently  for  Sita  to return.  Then  Sita  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  Parvati in  the  guise  of  Sita).  And  she  told  Rama  : — 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. Sri  Rama  looked  closely  and  recognised  that  it  was  not Sita  and  replied  as  follows  : — Oh  Devi !  my  salutations. Did  you  come  alone  ?  Where  is  Deva  ?  How  is  it  that you  are  separated  from  him  ?  Mahadeva  and  Mahadevi are  one  and  inseparable.  Then  how  this  separation  ? Sita  ( Parvati)  : — Salutations.  Thou  art  omniscient  and omnipotent.  I  return  to  the  presence  of  Siva. 15)  The  incident  of  Surpanakha.     Surpanakha      was    the wife    of  a   Raksasa  called   Vidyujjihva.  Once  in  a   war which  Ravana,  Vidyujjihva  and  other    Raksasas   fought at  Devaloka  Vidyujjihva  was  killed  by  mistake.  Ravana, therefore,  permitted  Surpanakha  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 Laksmana  for  killing  her  son,  Sambhukumara. Surpanakha,  who  heard  about  the  beauty  of  Rama  and Laksmana    came    to    Pancavati  disguised  as  Lalita.    Sri Rama   alone   was    there   in  the  asrama  at  the  time  and she  told  him  that  she  was  love-sick.      Sri  Rama  rejected her  prayer  on  the  plea    that   he   was     already  married. RAMA 634 RAMA Then  she  approached  Laksmana  with  the  same  request. He  too  refused  to  oblige  her.  Then  she  saw  Slta  there and  decided  to  shatter  her  married  life  and  also  to  make a  present  of  her  to  Ravana.  She  also  thought  that  if Slta  were  got  rid  of  she  would  have  Rama  for  husband. Maddened  by  such  thoughts  she  rushed  into  the  agrarna. But,  Laksmana  drove  her  out.  Then,  carrying Laksmana  with  her  she  rose  into  the  sky  and  he  cut  away both  her  ears,  breasts  and  nose.  Thus  disfigured  she resumed  her  form  of  Raksasi.  She  flew  away  in  the  sky roaring  loudly. 16)  Khar  a  killed.     Having    heard   about   the   disfigure- ment of  Surpanakha  Khara   sent   fourteen   Raksasas    to Rama's  asrama.    Laksmana     killed    them    very    easily. Next,  Khara,  his    brothers    Dusana   and   Trisiras   with fourteen  thousand  Raksasa  soldiers  came  to  fight  Rama. Rama  and  Laksmana  killed  them  also.     This   saddened Surpanakha  very   much    and  she   reported    the   entire affair  to  Ravana  at  Lanka.  She  told  him  that  Rama  and Laksmana  were  very  courageous   warriors  and   he   was not  to  enter  into  direct  fighting  with  them,  but    was    to abduct  Slta  whose  loss  would  cause  Rama's   death.    She also  assured  Ravana    that   if  Rama   died,     Laksmana would  himself  end  his  life. 17)  Sitd  abducted.     Next  day  a  spotted  deer    was  found playing  near  the  asrama.  Slta  desired  to  have    the   deer and  Sri  Rama,  after  asking  his  brother  to    take   care  of Slta,  followed  the  deer,  which  enticed   him    to    a    great distance  in  the  forest.     At  last,    finding    it  difficult    to catch  the  deer  alive,  Rama  shot  an  arrow  at  it.   Hit   by the  arrow  the  deer    transformed    itself  into   a    gigantic Raksasa  and    fell    down     dead  crying.    "Oh  !  Slta  O  ! Laksmana,   a  Raksasa  is    killing   me.    Come   and  save me.''' The  Raksasa,  who  thus  fell  a  prey  to  Rama's  arrow  was really  Marlca,  uncle  of  Ravana.  ^Marica  had gone  in  the  form  of  a  deer  to  Rama's  asrama  at  the instance  of  his  nephew  to  cheat  Rama.  Slta  heard  the false  cry  of  Marlca  and  asked  Laksmana  to  hurry  up to  the  spot  for  Rama's  protection.  Laksmana  at  first did  not  want  to  leave  Sita  there  alone  and  go  after Rama.  But,  when  she  used  hard  and  cruel  words against  him  Laksmana  quitted  the  aiirama  and  went into  the  forest.  When  Rama  and  Laksmana  were  thus absent  at  the  airama  an  old  Sannyasin  came  for  alms at  the  courtyard.  Sita,  who  came  out  to  offer  alms was  forcibly  carried  away  by  Ravana  ( the  sannyasin was  Ravana  in  disguise)  in  his  puspaka  aerial  chariot to  Lanka.  On  the  way  Ja{ayu  saw  Ravana  and  put up  a  fight  with  him  to  get  Slta  released.  But,  Jajayu had  to  fall  down  wounded  by  the  sword  of  Ravana  and he  lay  there  awaiting  Rama's  arrival. Rama  and  Laksmana  returned  to  the  asrama  only  to find  Sita  missing.  While  they  advanced  some  distance lamenting  over  the  loss  of  Slta  they  saw  Jafayu  lying in  the  forest,  his  wings  cut,  but  happy  in  expectation of  salvation  and  repeating  the  name  of  Rama.  Jajayu gave  Rama  all  details  about  Sita  and  then  gave  up  his body  and  ascended  to  Vaikuntha. 18)  Salvation  to  Kabandha.     Rama  and  Laksmana  moved towards  the  south  in  quest  of  Sita.     An   asura  woman called  Ayomukhi,  sister   of  Surapadma    tried  to  entice Laksmana,  who  went  alone  to  a   pool    to    fetch   water. When    Laksmana  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  Sita  they  were  caught  in  the arms  stretched  out  in  semi-circular  form.  It  was  a Raksasa  called  Kabandha,  and  they  cut  away  one  arm each.  At  once  the  fierce  Kabandha  (headless  body) form  disappeared  and  aGandharva  youth  appeared  in his  place.  After  offering  moksa  to  Kabandha  Rama and  Laksmana  continued  their  search  for  Sita.  (See under  Kabandha). 19)  Salvation  to  Sabari.     Rama  and  Laksmana    reached Sabaryasrama  and  were    duly   received    by    the   female hermit  Sabari.     She  presented    them  with   fruits.    Not only  that,  she  personally  tasted  each  fruit  for  its  quality and  then  gave  the  best  to  the  guests.  Rama  was  so  very pleased  with    her   pure   devotion    that   he   offered  her salvation.  (For  details  see  under  Sabari). 20)  Rama-Sugriva     alliance.      Rama      and      Laksmana bathed  in  the    Pampa    river    and     thus   refreshed    they travelled  upto  the  height   of  Mount   Rsyamuka    where Sugriva  lived  with  Hanuman    as   his    Prime    Minister. Sugriva,  who  saw  Rama  and  Laksmana  coming,  deputed Hanuman  to  find   out    whether    they   were    friends    or foes.  Hanuman,  in  the  guise  of  a    brahmin   boy    talked with  them,  who  related  their  story  from  the    abduction of  Sita.  Having  understood    the   matters  Hanuman    re- sumed his  actual  form  and  carried  Rama  and  Laksmana on  his  shoulders  into  the  presence  of  Sugriva. Sugriva  related    to   Rama    the   story  of  his    expulsion from   Kiskindha   by     Bali,    his  elder  brother.    Sugriva wanted  a  powerful  ally  to  recapture  the  country.    Simi- larly Sri  Rama  too  wanted    a   powerful   ally    to   regain Sita.     So  both    the   parties   entered    into   an  alliance, Rama  undertaking  to  kill  Bali  and  restore   his  kingdom and  his  wife    to    Sugriva   and  Sugriva   undertaking    to search  for  and  find  out  Sita  for  Rama. Though  the  above  pact  was  made,  Sugriva  was  doubt- ful about  Rama's  capacity  to  honour  his  part  of  the contract,  and  Rama,  knowing  this  suspicion  of  Sugriva, wanted  to  dispel  it.  The  mountain-like  body  of  Dun- dubhi,  the  Raksasa  killed  by  Bali,  lay  there  in  a  big heap  of  bones  and  at  the  instance  of  Rama,  Laksmana threw  it  into  the  distant  southern  sea  with  the  big  toe of  his  left  foot.  Sugriva  was  wonder-struck  at  this  feat of  Laksmana  and  praised  him.  Yet  Sugriva  was  not quite  cured  of  his  doubt  and  Rama  wanted  to  further convince  him  of  their  prowess. There  were  seven  big  trees  there  known  as  Saptasalas. Bali  used  to  wrestle  with  the  trees  due  to  his  overflowing vitality  and  power.  (See  under  Saptasala).  Sri  Rama 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. Sugriva  was  taken  aback  by  this  marvellous  show  of power. 21)  Exhibition     of    ornaments.     They     came     again    to Rsyamukacala    and   Sugriva    placed     before    Rama    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.    Rama recognised  them  as  Sita's  ornaments,  shed  tears  and  sat there  motionless  for   some    time.    At    last   Sugriva    and Laksmana  consoled  him  and  he  handed  over  the  bundle of  ornaments  to  Laksmana. RAMA 635 RAMA 22)  Kingdom  restored  to  Sugriva.  The  very  next  day Sugriva  took  Rama  to  Kiskindha,  and  the  former challenged  Bali  for  a  combat.  Rama,  from  a  distance, viewed  the  fierce  fight  between  the  brothers,  but  he could  not  do  anything  as  it  was  impossible  to  distinguish between  Bali  and  Sugriva  on  account  of  their  very close  resemblance.  Sugriva,  who  was  defeated  in  the first  round  and  retired  from  fight  felt  angry  towards Rama,  but  was  soon  satisfied  with  Rama's  explanation for  his  inaction.  To  distinguish  Sugriva  from  Bali  Sri Rama,  the  next  day,  put  a  garland  on  the  former's  neck and  wearing  the  garland  Sugriva  challenged  Bali  a second  time  to  a  duel.  Though  Bali's  wife,  Tara, this  time  prevented  him  from  accepting  the  challenge Bali  paid  no  heed  to  her  protests  and  rushed  forth  for the  duel. Bali  and  Sugriva  fought  again,  and  this  time  Rama from  his  concealment  behind  a  tree  shot  an  arrow  at the  chest  of  Bali.  The  arrow  felled  him.  Rama  and Laksmana  then  came  into  the  open  and  Bali  spoke disparagingly  to  Rama  about  shooting  the  arrow  from concealment.  Rama  answered  him  saying  that  if  he had  seen  him  (Rama)  face  to  face  he  would  have become  his  devotee  and  he  had  to  shoot  Bali  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 Angada,  to  Sugriva,  Bali  breathed  his  last.  Sri  Rama decided  to  crown  Sugriva  as  King  and  install  Angada as  crown  prince  and  returned  to  Rsyamukacala  for rest  after  entrusting,  under  the  supervision  of  Laksmana, Hanuman  and  Jambavan  with  the  duty  of  making preparations  for  the  coronation.  Though  Sugnva invited  Sri  Rama  to  Kiskindha  when  preparations  for coronation  were  over,  the  latter  declined  the  invitation gracefully  and  deputed  Laksmana  to  represent  him  at the  ceremony.  Laksmana  installed  Sugriva  as  the Maharaja,  Angada  as  crown  prince,  Ruma  as  queen and  Tara  as  queen-mother.  Also,  Hanuman  was appointed  as  Sugrlva's  minister.  Those  things  over, Laksmana  returned  to  Rama  at  Rsyamukacala. 23)  Laksmana' s  wrath.     The   next   four     months    were rainy    period.     Even  after  that  Sugriva   did   not   make necessary  arrangements  to  search  for    Slta.     At  Rama's instance  Laksmana  went  to  Kiskindha  to  enquire   about the  reason  for  the  delay.    The   monkeys   were   alarmed by  the  grave  appearance  of  Laksmana  and    Tara  came out  and  apologised  to  him.       Arrangements   were   soon finalised  for  the  quest  of  Slta.     Armies    of  many    lakhs of  monkeys  were  deputed  to  the  eight  regions  to    search for  Slta.     Susena  was  appointed  chief  of  the    army    for the  west,  Satabali  for  the  north,  Vinata  for  the  east  and Angada  for    the   south.     As    the    south    was    the  chief place  for  the  search,  monkeys  like  Hanuman,  Jambavan, 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   Laksmana  and   Sugriva,    and accordingly    the   army   of  monkeys     began   its   march under  the  leadership  of  Hanuman. 24)  Words  of  recognition.     To  convince  Slta  that   it  was really  the  emissary  of  Rama  who  went  to  her  the  latter imparted  to  Hanuman  the  following  three  sentences  for timely  use. (i)  "When  I  took  leave  of  you  for  life    in    exile  in  the forest  you  (Slta)  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  our  life  in  the  forest,  we  had  left  the city  and  approached  a  shrubbery,  Slta  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  (Ahalya) .  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  Slta — alone knew  about  the  above  incident. Carrying  thus  Sri  Rama's  signet  ring  and  words  of  re- cognition Hanuman  went  along  with  the  army,  which started  for  the  south.  Sugriva  gave  one  month's  time to  the  searching  parties  to  find  out  Slta  and  warned them  that  their  throats  would  be  cut  if  they  failed  in their  mission. 25 )  Saw  Svayamprabha.  Angada,  Hanuman,  Jambavan 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  Hanuman  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  Rambha.  The  powerful  asura called  Caturasya  wanted  me  to  procure  Rambha  for him  and  he  got  this  garden  city  built  by  Mayacarya, the  architect  of  the  Daityas,  for  me  as  reward  for  my service  to  him  in  the  matter  of  Rambha.  Various  kinds of  gems  light  this  place  and  creepers  and  trees  supply food  materials.  Catuarsya,  I  and  Rambha  alone  were living  here.  But,  Indra  came  to  know  of  it,  came  here, killed  Caturasya  and  took  away  Rambha  with  him. He  cursed  me  to  lead  a  solitary  life  here  as  punish- ment for  having  helped  Caturasya.  I  prayed  for  redemp- tion from  the  curse  and  Indra  told  me,  that  after thousands  of  years  a  company  of  monkeys  would  come here  in  search  of  Slta  and  that  after  entertaining  them with  food  I  must  see  Rama  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  Svayamprabha  there  but  they  were standing  in  the  old  plain.  Svayamprabha  appeared before  Rama,  praised  him  and  then  went  to  Svarga. 26)  Met  Sampdti.  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 RAMA 636 RAMA from  great  hunger  and  thirst  and  if  they  returned  with no  tangible  information  about  Sita,  Sugriva  would  kill them.  They  preferred  death  by  fasting  on  the  seashore to  death  by  the  sword  of  Sugriva. 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  Sampati.  The  huge  bird  Sampati  was  star- ving 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  Sampati  cursed their  fate  and  sang  the  praise  of  Jafayu. Hearing  the  word  'Jafayu'  Sampati  approached  the monkeys,  who  related  to  him  the  object  of  their  journey. Being  told  about  the  death  of  Jafayu.  Sampati shed  tears  and  told  the  monkeys  as  follows  :- Jatayu  was  my  younger  brother.  Our  mother  was  Maha- sveta  and  father  Suryadeva.  On  account  of  the  boon  of our  parents  I  was  King  of  all  the  birds  and  Jafayu  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,  Jatayu,  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  Nisakara  Maharsi, who  could  divine  the  future  also.  He  told  me  the  story about  Rama's  incarnation.  He  told  me  further  that monkeys  in  search  of  Sita  would  come  here  when  I should  tell  them  where  Sita  was  and  that  then  I  would regain  my  health." After  telling  the  monkeys  the  above  facts  Sampati,  with their  cooperation,  performed  the  obsequies  of  Ja{ayu. Then  the  King  of  birds  (Sampati)  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 Lanka;  in  the  centre  of  Lanka  there  was  Ravana's capital;  nearby  the  ladies'  quarters;  near  the  quarters the  asoka  garden;  at  the  centre  of  the  garden  the §irii'apa  tree  and  under  the  tree  Sltadevi. As  soon  as  Sampati  had  finished  telling  the  monkeys the  above  details  he  regained  his  health. Sampati  told  the  monkeys  another  story  also  as  follows: - Ravana  once  abducted  a  Yaksa  beauty  from  Alakapuri and  carried  her  away  in  his  Puspaka  Vimana. Sampati  clashed  with  Ravana  on  his  way  and  destroyed his  plane.  But  the  plane,  which  was  self-generating came  again  into  existence.  Sampati  threw  away  by its  beak  the  Candrahasa  (Ravana's  sword )  and  kicked his  crown  down.  At  last,  at  the  request  of  Ravana,  he and  Sampat:  signed  a  non -aggression  pact.  That  was the  reason  why  Sampati  could  not  fight  Ravana  in person. 27)  Hanuman  saw  Sita.    Aiigada  said  that  for  the  search for  Sita  in  Lanka  as  told  by  Sampati,  some  one    should jump  across  the  ocean.  Though  many  a  monkey  tried  to do  so  it  was  Hanuman,  who  succeeded  in  crossing  the  sea. At  one  jump  he  reached  the  heights  of  Mahendragiri whence  he  took  another  jump  forward.  But,  midway Surasa,  mother  of  the  nagas,  swallowed  him,  and  he came  out  through  her  ear  and  continued  his  journey towards  Lanka.  When  he  had  advanced  some  more distance  an  evil  spirit  called  ChayagrahinI  obstructed his  way  by  a  mysterious  attack  on  his  shadow. Hanuman  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  Mainaka  emerged from  the  ocean  and  fed  Hanuman  with  fruits  and  roots. He  reached  Lanka  at  dusk.  He  defeated  Lankalaksml, who  tried  to  prevent  his  entry  into  the  city.  In  fact Lankalaksmi  was  Vijayalaksmi,  who  had  been  cursed by  Brahma.  (For  details  see  under  Vijayalaksmi). After  defeating  her,  who  was  thus  absolved  from  the curse,  Hanuman  saw  Sita  seated  under  the  a.'oka  tree. But,  none  saw  him  as  he  was  perched  on  a  tree. 28)  Hanuman 's  return.  That  night  Ravana  dressed  in all  splendour  visited  Sita  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  Raksasa women  that  Sita  should  be  somehow  brought  round within  a  month's  time,  Ravana  returned  to  his  palace. Raksasis  surrounded  Sita  and  described  to  her  the greatness  and  various  merits  of  Ravana.  Sita  continued to  sob.  Then  came  there  Trijafa,  daughter  of Vibhisana,  the  great  devotee  of  Visnu,  and  Sarama, to  console  Sita.  Trijata  had  boundless  devotion  to- wards Rama  and  great  love  for  Sita.  She  repeated to  Sita  certain  dreams  she  had  had. Left  to  herself  Sita  began  saying  to  herself  various things  regarding  her  past.  She  referred  to  her  infancy, beginning  of  youth,  wedding,  stay  at  Ayodhya,  forest- life  and  life  in  Pancavati  and  wept  over  her  recurring thoughts  about  them.  Hanuman,  who  heard  Sita's soliloquy  completed  Sita's  story  by  relating,  from  his place  on  the  tree,  about  Jatayu's  salvation,  salvation given  to  Kabandha  and  Sabari,  alliance  with  Sugriva, killing  of  Bali,  expedition  of  the  monkeys  in  search  of Sita,  meeting  with  Sampati,  himself  (Hanuman)  cross- ing the  sea  and  his  finding  out  Sita.  Hearing  the  words of  Hanuman,  Sita  looked  up  in  astonishment.  Immedia- tely Hanuman  came  down  the  tree  and  presented  the signet  ring  at  Sita's  feet.  When  she  examined  the  ring her  hands  shook  and  tears  dimmed  her  eyes.  Hanuman talked  to  her  in  detail  and  told  her  that  he  would,  if only  Sita  permitted  him,  carry  her  on  his  shoulders  to Rama.  He  told  her  further  that  if  she  did  not  welcome the  idea  of  thus  returning  to  Rama,  he  would  return with  Sri  Rama  and  others,  defeat  Ravana  in  war  and take  her  back.  Sita  was  not  convinced  about  the  power and  prowess  of  Hanuman.  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  Lanka  were  awakened  by  it. Sita  was  now  absolutely  convinced  of  Hanuman's  bona fides  and  faithfulness.  She  handed  over  to  him her  Cudamani  (ornament  worn  on  the  head)  to  be RAMA 637 RAMA given  to  Rama  and  also  told  him  ths  following  three words  of  recognition  so  that  Rama  might  be  all  the more  convinced. (1)  When  Rama   first    came    to    the   garden    near   the palace  in  Mithila    I    (Sita)    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 (Rama)   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  Ayodhya when  one  day  I  returned  to  our  bedroom    after   a    long chitchat  with  my  younger  sisters,  my  lord  (Rama)    was lying  on  the  cot  in   feigned    sleep.    Quietly    I   went    up to  him  and    kissed    him    on    the   lipi.    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  Sita  the  Cudamani  and these  words  of  recognition  Hanuman  took  leave  of  Sita and  with  her  implied  sanction  went  about  to  have  a look  at  Lanka.  At  one  place  he  heard  Vibhisana reciting  Visnu's  names.  After  wishing  that  this  house of  the  devotee  should  turn  into  a  royal  abode  he  passed Vibhisana's  house.  Then  he  came  to  Ravana's  palace and  gathered  information  about  the  Raksasa  power. "Now  I  must  see  Ravana  in  person,  let  him  know personally  the  fact  of  my  visit  and  I  would  give  him righteous  advice" — with  this  object  in  view  Hanuman began  destroying  the  garden.  He  drove  away  the Raksasas,  who  cams  to  punish  him  and  some  of  them were  killed.  At  last  Meghanada  (Indrajit)  attacked Hanuman.  Hiding  in  the  sky  he  shot  the  Brahmlstra against  Hanumin,  who  yielded  to  it.  The  Raksasas took  Hanumin  captive  to  Ravana.  He  free  J  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  Ravana's  throne  and seated  himself  on  its  top.  Ravana  and  Hanuman  then began  a  conversation.  Ravana,  who  got  angry  at  the disrespect  shown  to  him  by  Hanuman,  ordered  the latter  to  be  killed,  but  Vibhlsana  opposed  it  saying  that to  kill  emissaries  and  messengers  was  worse  than  killing one's  own  mother.  Finally  Ravana  ordered  that Hanumln's  tail  be  set  fire  to  and  he  be  insulted  and humiliated. Immediately  Raksasas  began  to  cover  Hanumin '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  Raksasas  poured  oil  over  the  tail  and  set fire  to  it.  Then  Hanumin  broke  loose  from  captivity and  jumped  up  into  the  air  causing  universal  disaster  by fire  in  Lanka.  The  fire  did  not  affect  the  palace  of Vibhisana  and  also  the  platform  around  the  Simsapa tree  where  Sita  sat.  After  thus  burning  down  Lanka Hanuman  extinguished  the  fire  on  his  tail  by  dipping  it in  the  ocean.  Taking  leave  once  again  of  Sita, Hanumin  crossed  the  sea  and  reached  Mahendragiri. 29)  Rdma-Ravana  war.  Sri  Rama  and  Sugrlva,  who received  Hanuman 's  report  about  his  visit  to  Lanka started  for  it  with  an  army  of  monkeys.  They  camped on  the  shores  of  the  south  sea.  Ravana  held  a  meeting of  his  war  council  attended  by  his  brothers  and  others. He  expelled  Vibhisana,  who  opposed  war  and  advised his  brother  to  return  Sita  to  Rama  and  to  apologise  to him.  Vibhisana  quitted  Lanka  and  took  refuge  with Rama. Rama  and  others,  who  had  assembled  on  the  sea-shore decided  to  build  a  bund  to  Lanka.  The  first  thing  Rama did,  for  the  successful  conclusion  of  the  expedition,  was to  install  aSivaliiiga  at  Ramesvara.  (See  under Rameg- vara) .  Then  he  prayed  to  Varunadeva  for  a  passage across  the  sea.  But,  Varuna  did  not  present  himself and  Sri  Rama,  angry  with  him,  shot  the  agneya (fiery)  arrow  into  the  heart  of  the  sea  when  Varuna appeared,  saluted  him  and  advised  him  to  build  a bund  across  the  sea.  As  a  reward  for  Varuna  Sri  Rama, as  requested  by  the  former,  killed  with  one  arrow  all the  Raksasas,  who  lived  in  Gandhara  island  on  the north-western  shore  of  the  ocean.  Varuna  returned  to his  abode.  The  construction  of  the  bund  was  begun under  the  leadership  of  Sugrlva  with  Nala  as  chief planner  and  Nila  as  his  co-planner.  Jambavan  and Hanumin  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,  Ravana  sent  a  great  magician  called Marutta  disguised  as  King  Janaka  to  Sita  to  convert her  to  the  side  of  Ravana.  But,  the  attempt  failed. Ravana  then  sent  his  two  expert  spies,  Suka  and Sarana  disguised  as  monkeys  to  Rama's  camp.  Jamba- van  and  Hanuman  captured  and  brought  them  before Sugriva.  Weepingly  they  both  sought  refuge  in  Rama, who  set  them  free.  They  returned  to  Lanka  and reported  matters  to  Ravana,  who  felt  a  desire  to  have a  look  at  Rama  for  which  purpose  he,  with  his  attend- ants, climbed  to  the  top  of  the  northern  tower.  Rama, who  knew  about  it  by  his  spies  climbed  the  heights  of Subela  mountain  whence  he  stared  at  Ravana.  Their eyes  met  in  anger  seeing  which  Sugriva  by  one  leap reached  Ravana  and  kicked  off  to  Rama  the  crown from  the  central  head  of  Ravana.  After  performing something  like  a  destructive  dance  on  Ravana's  head Sugriva  by  another  leap  returned  to  Rama. Full  of  disappointment  Ravana  returned  to  his  palace. His  father-in-law,  Mllyavan,  tried  his  best  to  dissuade Ravana  from  war,  all  to  no  purpose.  Rama  sent  an emissary  to  him  to  ask  him  to  send  Sita  back.  Ravana declined  to  oblige,  and  immediately  war  began.  During the  first  day  of  the  war,  the  majority  of  the  Raksasas including  their  great  leaders  like  Mahabahu,  Maha- parsva,  Mahodara,  Mahakaya  etc  were  killed.  On  the second  day  the  Raksasa  army  under  the  command  of Atikaya,  son  of  Ravana,  set  out  from  the  northern tower  to  fight.  Laksmana  killed  Atikaya  with  Brahma- stra.  The  other  two  Raksasa-commanders  were Trisiras  and  Meghanada.  Laksmana  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  naglstra  given  to  him  by  Siva  against  the  enemy. That  arrow  rendered  Laksmana,  Sugriva  and  all  the RAMA 638 RAMA monkeys  unconscious.  At  that  time  Vibhlsana  was  away to  arrange  for  food. When  Vibhisana  returned  with  food  he  was  taken aback  to  find  Laksmana  and  others  lying  in  an  uncons- cious condition.  Rama  was  informed  about  the  matter and  when  he  came  to  the  battle-ground  and  saw Laksmana,  Sugrlva,  Hanuman  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  Vibhlsana,  Ravana's  brother  whom he  had  put  in  charge  of  die  battlefield.  This  comment of  Rama  pained  Vibhisana  much;  but  Sri  Rama  soon treated  him  kindly. Even  the  Devas  who  witnessed  the  scene  were  alarmed. But  Rama  sat  there  for  sometime  immersed  in  medi- tation and  then  a  light  emerged  from  his  right  eye, shot  towards  the  north  and  disappeared  in  the  horizon. At  once  Garuda  appeared  on  the  scene  from  the  west and  removed  with  his  beak  the  nagastra  from Laksmana's  body.  Laksmana  jumped  up  from  his unconscious  state;  Sugrlva  and  others  also  regained consciousness.  In  the  fighting  that  followed  all  the Raksasa  leaders  were  killed.  It  was  Hanuman,  who killed  Kumbhakarna.  At  the  time  of  his  death Kumbhakarna  made  a  last  request  to  Rama,  i.e.  his  head should  be  cut  off  and  thrown  into  the  sea  as  otherwise the  Raksasas  would  laugh  at  him  to  see  the  head  from which  the  ears  have  been  bitten  off  by  monkeys. Accordingly  Rama  got  Hanuman  to  throw  Kumbha- karna's  head  into  the  sea. Then  Sri  Rama  told  Laksmana  thus  :  Today  I  shall fight  Indrajit.  The  war  shall  not  continue  yet  further. Today  Indrajit  and  tomorrow  Ravana  should  be  killed and  the  next  day  we  will  return  to  Ayodhya.  Laksmana answered: — "I  shall  fight  Indrajit.  I  have  told  Vibhisana that  I  will  kill  Indrajit  within  three  days." With  Sri  Rama's  blessings  Laksmana  began  fighting again.  Indrajit  shot  Narayanastra  which  attracted  by the  'seven-let  ter-Mantra'  (Namo  Narayanaya)  of Laksmana  circled  him  thrice  and  entered  his  quiver. The  Raksasa  minister  called  Mahodara  converted  his elephant  into  Airavata  and  himself  changed  into Devendra  and  encountered  Laksmana.  Saying  that  he had  no  quarrel  with  Indra  and  would  not  fight  him Laksmana  put  down  his  bow,  and  Indrajit,  exploiting the  situation  shot  Brahmastra  against  Laksmana  under cover  of  the  clouds.  Laksmana,  Sugrlva  and  others fainted.  Then  Sri  Rama  was  in  the  army-camp, worshipping  weapons  to  render  them  more  powerful. Rama  returned  to  the  battle-ground  to  find  Laksmana and  others  in  life-less  condition  and  crying  like  a  mere ignorant  fellow  he  lay  by  the  side  of  Laksmana. VibhTsana,  who  returned  with  food  prayed  for  the  grace of  Devas.  Indra  appeared,  gave  to  VibhTsana  Ganga water  in  a  golden  vessel  and  asked  it  to  be  given  to Hanuman  and  Jambavan,  who,  though  unconscious were  not  dead. VibhTsana  did  so  and  both  Hanuman  and  Jarnbavan regained  consciousness.  Jambavan  told  Hanuman  that if  mrtasanjivini  (herbal  medicine  which  will  put  life back  into  the  dead)  were  brought  from  the  distant Himalayas  before  dawn  the  next  day  all  the  dead  ones like  Laksmana  and  SugrTva  could  be  brought  back  to life.  (See  under  MrtasanjTvini) .  Accordingly  Hanuman started  for  the  Himalayas.  Meanwhile  Indrajit  had told  Ravana  about  his  victory,  and  as  suggested  by  the latter  Raksasa  women  took  Sita  to  the  battlefield  in  the Puspaka  Vimuna,  showed  her  Rama,  Laksmana  and others  lying  there  in  a  life-less  condition  and  told  her that  all  of  them  were  dead.  Sita  wept  aloud,  but  Trijafa consoled  her  by  saying  that  the  Puspaka  Vimana  would not  carry  widows  and  therefore  Rama  was  not  dead. Hanuman  returned  before  dawn  the  next  day.  As  he could  not  distinguish  mrtasanjivini  he  had  brought with  him  a  mountain  peak  where  the  four  medicinal plants,  Salyaharani,  VisalyakaranI,  Sandhanakaranl and  MrtasanjTvini  grew.  Jambavan  distinguished mrtasanjivini  from  the  others  and  carried  the  four herbs  into  the  battlefield.  Contact  with  the  air,  which carried  the  smell  of  mrtasanjivini  brought  the  dead  back to  life.  Visalyakarani  removed  all  the  arrows  from  their bodies  and  Sandhanakaranl  healed  the  wounds. Laksmana  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 Slta  and  with  her  seated  in  a  chariot  he  rose  up  in  the sky  and  said  as  follows:  "Ravana  has  abandoned  Sita who  brings  about  humiliation  to  the  Raksasas  and ruin  to  Lanka..  So,  I  cut  her  to  pieces."  So  saying  he cut  into  two,  by  one  stroke  of  his  sword,  Slta,  who cried  Oh  !  my  lord  !  oh!  brother."  Blood  fell  on  the battlefield  and  Indrajit  disappeared.  Though  Rama and  others  were  alarmed  by  all  these,  Vibhlsana  explain- ed that  it  was  all  the  magic  of  the  Raksasas,  and  in  the fierce  fighting  that  followed  Laksmana  killed  Indrajit. By  now  all  the  important  and  prominent  Raksasas were  killed.  At  last  Ravana  himself  entered  the  battle- field. His  first  encounter  was  with  Laksmana.  Then the  fighting  turned  into  one  between  Rama  and Ravana.  The  former  broke  the  bow  of  Ravana  and  did not  want  to  fight  with  the  weaponless  Raksasa  King. Next  day  Ravana  brought  Patala  Ravana  and Kumbhodara  to  Lanka.  Both  of  them  entered  Rama's camp  during  night,  but  Patala  Ravana,  who  realised that  nothing  could  be  achieved  there  returned  to Patala  with  Kumbhodara.  He  built  a  tunnel  from Patala  upwards  to  earth,  where  in  the  fort  created  by Hanuman's  tail  twisted  in  a  circle  lay  Sri  Rama  and others.  The  tunnel  opened  into  this  'fort',  and  Patala Ravana  and  his  brother  made  Rama  and  Laksmana unconscious  by  making  them  inhale  sammohana medicine  and  carried  them  off  into  Patala.  Rama  and Laksmana  were  laid  in  the  court-yard  of  a  Kali  temple to  be  sacrificed  to  Mahakali  the  very  same  night. Arrangements  for  the  sacrifice  were  completed. Hanuman  had  been  frequently  looking  inside  the  fort. As  soon  as  the  absence  of  Rama  and  Laksmana  was noticed,  Sugriva  and  others,  under  the  leadership  of VibhTsana  reached  the  Kali  temple  through  the  tunnel. In  the  fighting  that  followed  Hanuman  killed  Patala Ravana  and  Arigada  killed  Mahodara.  The  only  son of  Patala  Ravana,  Sumali,  was  crowned  King  of  Patala. Ravana  entered  the  field  again  against  Rama.  Rama shot  the  Mahendra  arrow  against  Ravana.  The  arrow, which  represented  in  itself  the  effulgence  of  Mahendra, the  hardness  of  diamonds,  the  intensity  of  fire  and Visnu's  glow  cut  off  the  ten  heads  of  Ravana.  His physical  body  fell  on  earth  and  his  spirit  ascended  to heaven. RAMA 639 RAMA 30).  Return.  Rama  and  others,  who  were  pleased  with the  turn  of  events,  crowned  Vibhisana  King  of  Lanka. Trijata  was  put  in  charge  of  dressing  Sita  in  new clothes.  Apsaras  appeared  on  the  scene.  Sacidevi presented  to  Sita  a  chain,  Urvasi  an  ornament  for the  head,  Menaka,  two  bangles,  Rambha  a  waist-let, Tilottama  a  set  of  chains  for  the  feet, and  Anasuya,  wife of  Atri,  a  Cudamani.  When  she  wore  all  these  orna- ments Sita  appeared  to  be  equal  to  LaksmldevI  in grandeur  and  charm.  She  was  brought  in  a  palanquin to  Sri  Rama  by  Vibhisana  and  others.  Rama  was  taken aback  by  the  glamorous  dress,  ornaments  etc.  of  Sita, and  immediately  a  suspicion  arose  in  his  mind,  and  he kept  mum  after  asking  Laksmana  to  do  whatever  Sita wanted.  As  soon  as  she  heard  those  words  of  Rama, Sita  asked  Laksmana  to  light  a  funeral  pyre  saying  that the  woman  suspected  by  her  husband  should  not  live and  so  she  (Sita)  would  quit  her  life  in  the  very presence  of  Rama. Laksmana  cast  a  pathetic  look  at  Rama;  but  his  face exhibited  no  change  of  feeling.  He  granted  Slta's  re- quest by  his  silence.  Those  present  there  awaited  develop- ments with  bated  breath.  Laksmana,  with  the  help of  the  monkeys  got  a  pyre  ready.  After  going  round Rama  with  folded  hands  Sita  leapt  into  the  glowing  fire. Within  a  very  short  time  three  divine  forms  emerged from  the  fire,  Svahadevi,  SitadevI  and  God  Agni. His  suspicions  having  thus  vanished  Rama  welcomed Sita  back  and  the  next  day  they  left  for  Ayodhya  in  the Puspaka  Vimana.  Vibhisana,  Sugriva,  Hanuman  and others  followed  them.  After  reaching  Ayodhya  Rama returned  the  Puspaka  to  Kubera.  Bharata  came  back from  Nandigrama.  In  the  presence  of  all  relations and  others  concerned  the  coronation  of  Rama  as  king took  place.  Bharata  was  appointed  crown  Prince,  Laks- mana Commander-in-chief  of  armies  and  Satrughna, Finance  minister. 31)  Sita  abandoned.  Under  Rama's  rule  the  country overflowed  with  milk  and  honey.  Nobody  had  to  fear anything  from  enemies.  He  made  Sita  kill  Sahasramukha Ravana.  (For  details  see  under  Sahasramukharavana) . Sri  Rama  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  Rama,  who  had  accepted  Sita,  though  she  had lived  with  another  person.  Sri  Rama,  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  Sita  in  the  interests  of  his  subjects. Then  Sita  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.  Rama  considered  this  as  the most  suitable  opportunity  to  abandon  Sita  in  the  forest and  Laksmana  was  entrusted  with  the  matter.  That day  at  Sun-rise  Laksmana  took  Sita  in  a  chariot  to  the suburbs  of  Valmiki's  asrama,  abandoned  her  there  and returned  to  the  palace.  (According  to  the  Ramayana written  by  Kamba,  a  Tamil  author,  it  is  said  that  Sita was  left  in  the  suburbs  of  Gautama's  hut.  There,  Sita who  was  pregnant  was  looked  after  by  Ahalya,  the  wife of  Gautama.)  Weeping  aloud  Sita  fell  down.  Young munis — Valmiki's  disciples — saw  her  and  took  her  to the  asrama.  At  the  asrama  she  delivered  two  sons,  Kusa and  Lava. 32)  ASvamedha.     After  abandoning    Sita   in   the    forests Rama    led   a    sad    life  for  five  years.  Yet,  he  decided  to perform  an  Asvamedha  yajfia.  As  soon  as  Rama  thought of  him,  Hanuman  appeared  and  he  was  deputed  to    in- vite   Vibhisana,    Sugriva    and    others    from  Lanka  and Kiskindha  and  the  feudatory  princes    and    armies    from other  countries. Sugriva  was  put  in  charge  of  the  armies,  Vibhisana  in charge  of  finance,  and  central  authority  was  vested  in Laksmana.  Then  the  yajnic  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  Ayodhya with  presents  collected  from  many  kingdoms,  encamped for  rest  near  Valmiki's  asrama  when  Kusa  and  Lava tied  the  yajnic  horse,  which  was  strolling  there  unfetter- ed. Consequent  upon  this  action  of  Kusa  and  Lava  a  fight broke  out  between  them  and  the  king's  army  in  which the  latter  got  defeated.  Even  the  arrows  of  Laksmana failed  to  have  any  effect  on  the  boys.  The  boys  having not  returned  even  though  it  had  become  very  late  in the  evening,  the  asramites  went  in  search  of  them  and it  was  only  when  they  came  to  the  scene  of  fighting  did Laksmana  and  others  know  who  the  boys  really  were. During  this  period  of  time  infants'  death  was  very  much on  the  increase  in  Ayodhya.  It  was  believed  that  such deaths  increased  when  Sudras  did  tapas,  and  to  find  out if  any  Sudra  was  engaged  in  tapas  Rama  flew  over  the Dandaka  forest  where  he  found  a  Sudra  called  Sambuka performing  tapas  hanging  down  from  the  branch  of  a tree  with  his  head  down.  Rama  killed  him  and  his spirit  got  salvation.  Afterwards,  appreciating  the  beauties of  the  forest  Rama  came  near  Valmiki's  asrama  where he  and  Sita  met  face  to  face.  Kusa  and  Lava  also  came there  and  they  noticed  with  surprise  the  change  in appearance  brought  about  in  their  mother  and  Rama on  their  meeting  each  other.  When  they  heard  from Hanuman  the  real  facts  about  Rama  they  withdrew their  arrows  and  prostrated  at  the  feet  of  Rama. Sri  Rama  then,  with  the  consent  of  all  and  in  accord- ance with  his  own  desire,  took  back  Sita  and  returned with  her  to  Ayodhya.  Laksmana  and  others  followed  him. Kausalya  and  others  received  Sita  most  heartily.  Sri Rama,  who  till  then  was  having  no  wife,  had  made a  golden  image  of  Sita  for  the  purposes  of  the  a' va- medha.  Now,  since  the  real  Sita  was  with  him  the  idol was  an  unnecessary  thing.  The  Asvamedhayajfia  went off  very  well. 33)  The  end.     Sri   Rama's    reign  became    all  the  more prosperous.  It  was  during    this   period    that   Rama,    as desired    by    the    munis    in    the  Yamuna   plain,     killed Lavanasura,    son   of  Madhu   in    the    great   city  called Durga    in    the  centre  of  the  Madhu  forest.  (For  details see   under    Lavana) .   After    Lavana's   death,    a  sect  of Gandharvas   called   Sailusas,   who    lived   on  the  shores of  the    eastern    sea,   proved  to  be  enemies  of  Ayodhya. Sri  Rama  annihilated  them  also.    Kaikeyi  began  getting jealous  of  the  prosperity  and    happiness    of  Sita.     One day  when  Rama  had  gone  to  hunt  in  the  forest,  Kaikeyi closely  questioned    Sita  over  particulars    in   Lanka  and prevailed    upon    her,    overruling    her   unwillingness,  to RAMAHRADA 640 RAMAYANA draw  a  picture  of  Ravana.  Sita  drew  on  a  piece  of 'sitting-plank'  Ravana's  figure  with  the  ten  heads. Kaikeyl  took  away  the  picture  on  the  pretext  of  exhi- biting it  in  the  ladies'  quarters,  and  gave  it  to  Rama, when  he  returned  from  hunting,  to  sit  on  at  the  time of  Puja  (worship).  Rama  got  angry  to  find  Ravana's picture  drawn  on  the  'sitting  plank'.  Kaikeyi  then  told him  that  it  was  Sita,  who  had  drawn  the  picture  and also  that  she  usually  praised  Larika  and  Ravana.  Rama pronounced  the  death  penalty  on  Sita  for  having  drawn Ravana's  picture.  The  inmates  of  the  palace shuddered  to  hear  the  judgement.  When  Laksmana seated  Sita  on  the  floor  to  kill  her,  BhumidevI  (earth) rent  itself  open  into  two  and  carried  her  off  through  the opening. Sri  Rama  grew  sadder  and  sadder  following  the  dis- appearance of  Sita.  Ill  omens  began  to  appear  in Ayodhya  in  increasing  measure.  One  day  a  divine  Rsi whom  the  people  of  Ayodhya  had  not  seen  till  then, came  to  Rama's  palace.  He  told  Rama  that  he  had  to impart  certain  secrets  to  the  latter  and  after  making Rama  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  Rama  in  a secluded  spot.  Rama  posted  Laksmana  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  Laksmana  that  they wanted  to  see  Rama.  They  were  not  prepared  to  wait even  for  a  short  time  as  requested  by  Laksmana,  but threatened  ruin  to  the  royal  family.  Laksmana  then, was  prepared  to  suffer  the  consequence,  and  went  to Rama  and  told  him  about  the  arrival  of  Sanaka  and others.  Rama,  in  keeping  with  his  vow,  banished Laksmana  immediately.  But,  when  Rama  came  out  and looked  for  Sanaka  and  others  no  one  was  to  be  found anywhere  there.  When  he  returned  to  the  inner  apart- ment the  Rsi  also  was  not  to  be  seen.  In  fact  they  were Kala  and  his  emissaries  deputed  by  Brahma  to  recall Rama  as  the  object  of  his  incarnation  was  already achieved. Rama,  who  had  already  been  suffering  mental  agony on  account  of  Slta's  departure,  lost  all  peace  of  mind as  Laksmana 's  banishment  followed  Slta's  departure. He  decided  to  put  an  end  to  his  life  for  which  purpose he  went  to  the  river  Sarayu.  All  the  dependants  followed him.  While  the  great  mass  of  people  who  thronged both  the  banks  of  the  river  burst  out  into  weeping  Sri Rama  and  his  followers  drowned  themselves  in  the waters  of  the  Sarayu,  and  their  spirits  attained  Vai- kunjha.  (Valmiki  Ramayana,  Kamba  Ramayana  and Tulasidasa  Ramayana). RAMAHRADA.  A  holy  place  on  the  boundary  of Kuruksetra.  Amba,  daughter  of  a  King  of  Kas"! once  bathed  here.  (Udyoga  Parva,  Chapter  186,  Verse 28). RAMAKA.  A  mountain.  Sahadeva,  during  his  triumphal tour  of  the  south,  conquered  this  mountain.  (Sabha Parva,  Chapter  31,  Verse  68) . RAM  ANA  I.  A  son  born  to  the  Vasu  known  as  Soma of  his  wife  Manoharil.  (Adi  Parva,  Chapter  66,  Verse 22). RAMANAClNA.  A  particular  region  in  ancient  India. (Bhlsma  Parva,  Chapter  9,  Verse  66) . RAMA'NA  (M).  (RAMA^.AKAM).   An   island  near Dvaraka  where,  according  to  Chapter  38  of  the  Southern Text  of  Bharata,  there  was  a  forest.  It  was  in  this  island that  Vinata,  mother  of  Garuda  and  Kadru,  mother  of the  nagas  lived.  Garuda,  after  freeing  his  mother  from her  slavery  evicted  the  nagas  from  this  island.  (Brah- manda  Purana,  Chapter  17).  Following  the  eviction, many  of  the  prominent  nngas  lived  in  Patala.  But, Kaliya,  in  fear  of  Garuda,  lived  in  Kalindl.  After  his suppression  by  Sri  Krsna  Kaliya,  with  his  family,  as advised  by  Krsna  returned  toRamanakam.  (Bhagavata, 10th  Skandha'j. RAMANAKA.  The  third  son  of  Yajnabahu,  son  of Priyavrata.  (Bhagavata,  5th  Skandha). RAMANlYAKA.  The  island  called  Ramanakam  where the  nagas  live.  (See  under  Ramanaka). RAMATHA  (S).  I.  A  mleccha  tribe  who  lived  in  the kingdom  of  Mandhata.  (Santi  Parva,  Chapter  61, Verse  14). RAMATHA  (S).  II.  People  of  a  low  caste  (mlecchas) who  lived  in  South  India  during  Puranic  times. Nakula,  subjugated  this  caste,  and  from  that  day onwards  they  became  devoted  to  the  Pandavas.  They were  invited  to  the  Rajasuya  conducted  by  Yudhisthira. (Vana  Parva,  Chapter  51,  Verse  25) . RAMATlRTHA  I.  A  holy  place  in  the  river  Gomatl. He  who  bathes  in  this  tlrtha  will  derive  the  results  of performing  the  Asvamedha  yajna.  (Vana  Parva,  Chap- ter 34,  Verse  73) . RAMATlRTHA  II.  A  holy  spot  on  the  top  of  the Mahendra  mountain  where  Parasurama  lived.  A  bath here  brings  the  benefits  of  performing  the  asvamedha yajna.  (Vana  Parva,  Chapter  85>  Verse  17). RAMATlRTHA  III.  A  holy  place  in  the  plains  of  river Sarasvati.  ( Salya  Parva,  Chapter  49,  Verse  7) . RAMAYANA. 1)  General.     Ramayana   is     considered    to   be    the  first poetic  composition  in  the  world  or    at    least    in    India, and  hence  it  is  called  the  Adi  Kavya    (First    Epic) .    It is  an  epic  as  it  contains  descriptions   and    references    to ancient    themes.    Valmiki    is    its     author,    and    hence Valmiki  is  known  as  the  'Adi  kavi"  also.    Valmiki    and Sri  Rama  were  contemporaries.  During  his  life  in    exile in  the  forest  Rama    visited   Valmlki's  asrama.     It   was in  this  asrama  that  Sita    lived   after    being   abandoned by  Rama.  The  connection  in  many  ways  of  the    life    of Valmiki  with  the  'Rama   story'   was   an    incentive    for him  to  write  the  Ramayana. 2)  Composing  of  Ramayana.     Once  while  returning   from the  river  Tamasa  Valmiki  witnessed  a    hunter   shooting down  one  of  a  Kraunca  ( a  kind    of  bird )    couple.  The intense  emotion  created  by    the    incident   burst    out  as follows  in  verse  form. Ma  nisada  pratistharh  tvamagamah sasVatlh  samah  / Yat  krauncamithunadekamavadhlh kamamohitam.  // Immediately  Brahma  appeared  on  the  scene  and advised  Valmiki  to  write  the  story  of  Rama  in  the same  pattern  as  that  verse.  Brahma  taught  him  about the  past  and  the  future  of  the  history  of  Rama.  As Sita,  Kusa,  and  Lava  were  living  in  his  agrama  Valmiki was  well  in  the  know  about  the  present.  In  the  above 641 RAMBHA  I background  Valmlki  completed  writing  the  Ramayana Story  in  24,000  verses.  The  epic  is  divided  into  seven kandas  (sections)  of  five  hundred  chapters.  The  seven sections  are  the  Balakanda,  the  Ayodhyakanda,  the Aranya  kanda,  the  Kiskindha  Kanda,  the  Sundara Kanda,  the  Yuddha  Kanda  and  the  Uttarakanda. Valmiki  taught  the  poem  to  Lava  and  Kusa  and  when they  went  with  Valmlki  to  Ayodhya  during  the asvamedhayajfia  of  Sri  Rama,  they  sang  the  poem  in the  open  assembly  there. 3)  Different  views   about   the  author.     Tradition    ascribes the  authorship   of    the     Ramayana    to   Valmiki.    But, western  scholars  hold  the  view  that  a  part  of  Balakanda and  the  whole  of  Uttarakanda  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  Balakanda.  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  Ramayana  stories  like  Ganga- vataranam  are  not  to  be  found.  So  they  must  be  inter- polations of  a  later  period. (iii)  Only  in  Kandas  one  and  seven  is  Sri  Rama  treated as  an  incarnation.  In  the  other  Kandas  he  is  considered in  the  capacity  of  a  hero  only. (iv)  Uttarakanda  is  not  to  be  found  among  the  early translations  of  Ramayana  into  other  languages. (v)  In  the  Balakanda  it  is  stated  that  Valmiki  com- posed the  Ramayana,  taught  it  to  KuSa  and  Lava,  and that  they  recited  the  whole  poem  before  Sri  Rama  at Ayodhya.  Many  of  the  things  mentioned  in  this  Kanda are  repeated  in  Uttarakanda,  which,  therefore,  must have  been  written  by  someone  else. 4)  The  period  of  Ramayana.     According  to  Indian    belief Sri  Rama  lived  at  the  end  of  Tretayuga,  which  came  to its  close  in  8,67,100  B.C.  As  per  Ramayana    Sri  Rama ruled  the  country  for  1 1 ,000  years.  He  was   forty   years old  when   he   ascended    the    throne.     Valmlki     began writing    the   Ramayana    after     Lavakusas   were    born. In  the  light  of  the  above  facts,    certain   scholars    opine that  the    Ramayana  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  Mahabharata    is    anterior    to Ramayana.  Most  scholars  do  not  agree  with  this  view. A  great  majority  of  critics  are  of  opinion  that  Ramayana is  anterior  to  Mahabharata.  They  argue  as  follows  :  — (i)  The  traditional  belief  in    India   ia   that  Ramayana was  written  much  earlier  than  Mahabharata. (ii)  Ramayana  makes  no  reference  to  any  of  the characters  of  Mahabharata. (iii)  The  Sri  Rama  story  is  referred  to  in  many  a Jataka  story  of  the  Buddhists. (iv)  Valmlki  has  made  no  mention  about  the  city  of Pataliputra  established  near  about  380  B.C.  It  is  an irrefutable  fact  that  Sri  Rama  had  passed  by  the  city. (v)  During  the  reign  of  emperor  As  oka  the  Prakrta  lan- guage was  spoken  in  the  areas  where  the  incidents  men- tioned in  Ramayana  took  place.  But,  Ramayana  was written  much  anterior  to  the  emergence  of  Prakrta language. According  to  Professor  Keith  Ramayana  was  written  in 300  B.C. 5).  Different  readings  of  Ramayana.  In  various  parts  of India  three  original  texts  or  readings  are  found  of  the original  Ramayana.  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  in- ference to  be  made  from  the  existence  of  these  three different  texts  is  that  the  original  epic  was  composed  in a  Prakrta  language,  which  was  most  popular  at  the  time and  that  it  was  later  translated  into  Sanskrit  by  differ- ent 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  Ramayanas.  The  Ramayana  story  in  other forms  and  garbs,  is  also  prevalent  in  India.  One  oi them  is  Vasistharamayana  or  Jfianavasistha.  The authorship  of  it  also  is  ascribed  to  Valmlki.  Most  of the  Ramayanas  like  Vasisthottararamayana,  Sitavijaya, Adbhutaramayana,  Adbhutottararamayana  etc.  found in  different  parts  of  India  are  believed  to  have  been written  by  Valmlki.  Adbhutaramayana  is  composd  of twentyseven  cantos.  According  to  this  Ramayana,  it was  Sita,  who  killed  Ravana  of  ten  heads.  There  is  an- other Ramayana  in  Sanskrit  called  Adhyatma-Ramayana. It  is  a  poem  separated  from  Brahmandapurana.  It  is written  in  the  form  of  a  conversation  between  Uma (Parvati)  and  Siva.  Ananda-Ramayana  and  Mula- Ramayana  extol  the  greatness  of  Hanuman. RAMBHA.  An  asura.  (For  details  see  under   Karambha). RAMBHA  I. 1 )  General.   One  of  the   most   beautiful   of  the   apsara women.    Urvasi,    Tilottama     and   Rambha    are   really reputed  for  their  beauty. 2)  Birth.  All  the  famous  Celestial  women  were  daughters of    Kasyapaprajapati    by    his   wife     Pradha.    Devarsi (Kasyapa)  begot   the   following  daughters  of  his  wife Pradha  i.e.  Alambusa,  MiSrakesI,  Vidyutparna,Tilottama, Aruna,  Raksita,  Rambha,  Manorama,  Subahu,  KesinI, Surata  and  Suraja.    (Adi  Parva,  Chapter  65). 3 )  Ravana   cursed.    Ravana    raped   Rambha  and    Nala- kiibara  cursed  him.    (See  under  Nalakubara) . 4)  Pururavas  and  Rambha.    Indra   once   killed    an    asura chief  named   Mayadhara  and  held  a   festival  in   honour of  the  victory.    At  the  festival   Rambha   danced  before her  preceptor  Tumburu.    Pururavas  too  was  present  on the  occasion  and  he  ridiculed  Rambha  for  her   mistakes in  dancing.    Moreover  he  claimed  that  he  was  a  greater master  of  dance  than   Tumburu   preceptor  of  Rambha. Enraged  by  this  claim  Tumburu  cursed  that    Pururavas would  be  separated  from  his  wife  Urvasi.  (Kathasarit- sagara,  Lavanakalambaka,  Taranga  3). 5)  Rambha  and  Susena.  There  was  a  King  called    Susena on  mount   Citrakuta.   This   handsome   bachelor  prince used  to  sit  alone  in  the  lotus  pond  near  his  palace.  When once  Rambha  passed  through    the  sky   above    the  pond her  eyes  met  those  of  Susena  and    she   alighted    on  the spot  and  the  long  talk  between  the  two   ended  in   their marriage.  Susena  enjoyed  life  there  for  a  long  time  with Rambha   without     knowing    that   she  was   an   apsara woman.  He  had  attempted   many  a    time  to  know    the real    facts   about  her,    to   no    purpose.     Rambha   did not  even   think   about   her    native  Svarga.    Her   com- panion,  a    Yaksl,     showered    gold   all   over  Susena's RAMBHA  II 642 RANTIDEVA kingdom.  In  due  course  Rambha  delivered  a  beautiful female  child  and  then  she  told  the  King  that  she  was Rambha  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. Rambha  departed  to  Svarga.  Susena  named  the child  Sulocana  and  when  she  came  of  age  he  married her  to  Vatsamaharsi  and  then  went  to  Devaloka  where he  lived  happily  with  Rambha  for  a  long  time.  (Katha- saritsagara,  Madanamancukalambaka,  Taranga  2). 6)  Other  information. ( 1 )  The  powerful  asura  called  Caturasya  once  felt  a great  yearning  for  Rambha  and  her  maid  Svayam- prabha  managed  things  for  him.  He  built  a  garden-city and  presented  it  to  Svayamprabha  in  return  for  her service  stated  above.  (Kamba  Ramayana,  Kiskindha Kanda ) . (ii)  The  Sage  Gautama  alias  Saradvan  experienced seminal  emission  on  seeing  Rambha  and  from  the semen  was  born  KrpI  whom  in  due  course  of  time Dronacarya  married.  ( Kathasaritsagara,  Madanaman- cukalambaka, Taranga  6) . ( iii )  Indra  once  deputed  Rambha  to  break  the  vigorous tapas  Visvamitra  was  observing.  She  approached  him in  the  guise  of  a  nightingale  and  with  her  song  dis- turbed his  meditation.  The  muni  cursed  her  as  follows and  turned  her  into  a  rock.  "Oh!  evil  woman  Rambha, 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,  Bhuritejas  will  ab- solve you  from  my  curse  and  you  will  then  resume  your ownform."  (Valmiki  Ramayana. Balakanda,  Canto  64). ( iv )  Rambha  gave  a  dance  performance  on  the  occa- sion of  the  birthday  celebrations  of  Arjuna.  (Adi  Parva, Chapter  122,  Verse  62) . (v)  She  had  lived  for  sometime  in  the  court  of  Kubera serving  him.    (Sabha  Parva,  Chapter  10,  Verse  10). ( vi)  When   Arjuna    lived  in   Svarga   as    Indra's   guest Rambha  danced  in  honour  of  the    former.    (Anusasana Parva,  Chapter  43,  Verse  29). (vii)  On  another  occasion'  she  danced  in  Kubera's  court in  honour  of  Astavakra  muni.  (Anusasana  Parva, Chapter  19,  Verse  44) . RAMBHA  II.  Wife  of  Mayasura.  The  couple  had  the following  seven  children  i.e.  Mayavl,  Dundubhi,  Mahisa Kalaka,  Ajakarna,  and  Mandodarl.  (Brahmanda Purana,  3.6.  28-29). RAMESVARA.  There  is  in  South  India  a  very  famous holy  place  called  Rame;vara  and  a  Siva  temple  there. Rama  and  others  encamped  on  the  sea  shore  to  cross over  to  Lanka  to  release  Slta  from  Ravana's  custody. This  temple,  according  to  Kamba,  was  built  by  Rama  at that  time.  The  following  story  is  from  the  Yuddha  Kanda of  Kamba  Ramayana. To  make  the  passage  over  to  Lanka  easy,  Rama  decided  to build  a  great  temple  at  Ramesvara  and  install  aSivaliiiga in  the  temple.  Under  the  expert  supervision  of  the  great architects,  Nala  and  Nlla,  all  the  monkeys  cooperated  to build  the  temple.  As  ordered  by  Rama,  Hanuman  went  to Kailasa  to  fetch  Sivalinga.  Hanuman  did  not  return with  the  linga  though  the  auspicious  time  for  the  ins- tallation was  very  near.  How  could  the  installation  be made  without  the  idol  and  the  installation  had  to  be made  at  the  appointed  time. Sri  Rama  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  Rama  and immediately  a  Sivalinga  automatically  appeared  at  the spot  where  rituals  were  conducted  for  installation. Everyone  was  wonder-struck  by  this  mysterious  hap- pening. Hanuman  by  now,  returned  with  the  linga  and  he  felt sorry  that  the  installation  of  the  idol  had  already  been made.  Sri  Rama  told  him:  "Please  remove  the  idol already  installed,  we  shall  install  a  new  one." Happy  at  the  words  of  Rama,  Hanuman  entwined  the idol  with  his  tail  and  jumped  directly  upwards.  But, his  tail  was  cut,  head  clashed  against  the  roof  which was  broken  and  Hanuman  fell  down  unconscious.  Sri Rama  held  him  up  and  patted  him  on  the  head  and Hanuman  was  more  pleased  than  ever.  Afterwards,  to fulfil  Hanuman 's  desire  and  for  the  prosperity  of  the temple  Hanuman  was  made  to  install  the  new Sivalinga  in  front  of  the  eastern  tower  of  the  temple. Sri  Rama  laid  down  the  following  rule  also.  Only  after worshipping  the  idol  at  the  tower,  should  the  God  in- side the  temple  be  worshipped. The  rule  was  also  recorded  there. RAMOPAKHYANAPARVA.  A  sub-parva  of  Maha- bharata  comprising  chapters  273  to  292  of  Vana  Parva. RAMYAGRAMA.  Capital  of  a  State.  Sahadeva, during  his  triumphal  tour,  conquered  Ramyagrama. (Sabha  Parva,  Chapter  31,  Verse  14). RAMYAKA  I.  A  son  of  Agnidhra,  who  had  nine  sons  by his  wife  Purvacitti.  (Bhagavata,  5th  Skandha). Ramyaka  ruled  the  Kingdom  called  Ramyaka  Varsa near  Nllagiri.  Arjuna, during  his  triumphal  tour  con- quered Ramyaka  and  levied  taxes  from  the  people  there (Sabha  Parva,  Chapter  28) . RAMYAKA  II.  A  particular  region  in  Ilavrta,  one of  the  seven  Continents.  On  the  eastern  part  of  Ilavrta there  exist  three  mountains  called  Nllagiri,  Svetagiri  and Srngavan.  These  mountains  jut  into  the  sea,  and  are separated  from  one  another  by  a  distance  of  two  thou- sand miles  each  and  are  the  source  of  many  rivers.  In between  the  three  mountains  are  three  regions  of  land called  Ramyaka,  Hiranmaya  and  Kuru.  (Devi  Bhaga- vata, 8th  Skandha). RANA.  A  Raksasa.  He  was  killed  by  Vayu  deva  in  the war  between  Hiranyaksa  and  the  Devas.  (Padma Purana,  Srsti  Khanda). RANAYANL  A  Preceptor  in  the  line  of  the  Sama  (Veda) disciples  of  Vyasa.  (Jaiminiya  Grhyasutra  1,  14). RAftGADASA.  A  great  Sudra  devotee  of  God.  He  built a  number  of  temples  on  mount  Venkatacala  (Skanda Purana). RA&GAVIDYADHARA.  A  Gandharva.  (See  under Sudeva  III. RANOTKATA.  A  warrior  of  Subrahmanya.  (Salya  Parva Chapter  45,  verse  68). RANTIDEVA.  The  Kindest  and  the  most  liberal  of  the Kings  in  ancient  India. 1).  Genealogy.  Descended  from  Visnu  thus:  Atri-Candra Budha  -  Pururavas  -  Ayus  -  Nahusa  -  Yayati-Puru- Janamejaya-Pracinvan  -  Pravlra  -  Namasyu-Vltabhaya Sundu  -  Bahuvidha  -  Samyati  -  RahovadI  -  Raudrasva- Matinara-  Santurodha  -  Dusyanta  -  Bharata  -  Suhotra- RAI^TU 643 RASMIKETU Suhota-Gala-Garda-Suketu-Brhatksatra-Nara  -  Sarikrti Rantideva. 2) .  His  importance.  Rantideva's  unique  kindness  is  very famous  in  history.  After  the  great  war  was  over, Narada  once  narrated  the  stories  of  sixteen  kings  to Dharmaputra.  There  are  a  number  of  stories  relating to  Rantideva's  kindness,  hospitality  etc.  He  had  enga- ged 20,000  people  to  cook  food  for  guests  who  came  to the  palace  everyday.  He  was  very  vigilant  about  treat- ing 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  Carmanvati.  (Santi  Parva,  Chapter  29. 21, 000  cows  were  daily  killed  for  the  guest.  (Drona Parva,  Chapter  67). 3.  Other  information. (i)  Rantideva  entered  Svarga  by  giving  Vasistha  warm water.  (Santi  Parva,  Chapter  234,  Verse  17). (ii)  He  once  worshipped  maharsis  with  fruits  and  vege- tables and  achieved  his   desire.    (Santi    Parva,    Chapter 292,  Verse  7). (iii)  He  never  ate  flesh.  (Anusasana  Parva,  Chapter 115,  Verse  67). (iv)  He  entered  heaven   once   by   making    oblations  to Vasistha.    (Anusasana  Parva,  Chapter  137,  Verse  6). (v)  He  is  recognised  as  one  of  the    Maharajas    who  are to  be  remembered  both  at   dawn    and  at    dusk.    (Anu- gasana  Parva,  Chapter  150,  Verse  51). RA1VTU  (The  Malayalam  word  for  'two'). 1.  Ayanas  two. A.  Uttarayana,  from  July-August  to  December-January (Dhanu).  B.  Daksinayana,  from  January-February (Makaram)  to  June-July  (Mithunam).  For  the  Devas Uttarayana  is  day  and  Daksinayana  night.  Religious- minded  Hindus  believe  that  Uttarayana  is  an  auspici- ous period  for  death . 2.  Arthadusanas  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.  Alankdras  2.    (Figures  of  speech) .   Arthalankara  and Sabdalankara. 4.  Aufadhas  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  precep- tor in  effect  and  casual  preceptor) . 7.  Kaludvayam.     Pippali    (long   pepper)    and     Marica (  Pepper) 8.  Kalahakdranam    2.    (Causes    for   quarrel) .  Gold  and woman  (Kanaka  and  Kamim). 9.  Kdyadvayam  (Two  bodies).   Mind  and  body. 10.  Kdranadvayam  (Two    causes).   Upadanam    (ultimate cause)  and  Nimittam  (immediate  cause). 11.  Kfdradvayam  (Two  salts).   Alkaline  salt    (Saltpetre), Sodium  Carbonate. 12.  Capaladvayam  (Fickle  ones  2) .    Women   and    fools. 13.  Jndnadvayam  (Knowledges.2).  Superficial  knowledge and  deep  knowledge.    ( Mandajnana  and   Drdhajnana) . 14.  Dharmadvayam  (Duties  1).  Action  aud    renunciation. (Pravrtti  and  Nivrtti). 15.  Nisddvayam.  Turmeric  and  Amonum  Xanthorrhizon 16.  Nisthddvayam.  Sadhya    (knowledge)   and     Sadhana (action) . 17.  Paksadvayam.    Krsnapaksa      (dark   fortnight)    and Suklapaksa  moon-lit  fortnight. 1 8.  Padyakdvyadvayam    ( Poetry   2) .    Lyric    and    Maha- kavyam  (epic) . 19.  Pdpadvayam    (Sins  2) .   Original   sin    and   acquired. (Janmapapa  and  Karmapapa) . 20.  Moksakdranadvayam.    Causes  for  salvation,  2) .    Yoga and  death  in  war. 21.  Togadvayam.    Karma  (action)    and  Jnana    (know- ledge) . 22.  Rdgadvayam     (colour).     Puniam      (unmixed)    and Janyam  (mixed). 23.  Rogadvayam  (Diseases  2) .  (a)  Physical    and    mental ( Kayika  and  Manasika) .    (b)    Congenital    and  acquir- ed.   (Sahaja  and  Agantuka). 24.  Viryadvayam.  Heat  and  cold. 25.  Srngdradvayam.  Love  or  the  erotic  sentiment  2) .  Love in  union   and     that   in    separation.      (Sambhoga     and Vipralambha) . 26.  Srutidharmadvayam  (Musical  cadence  2).    High   pitch and  low  pitch  (Ucca  and  nica) . 27.  Sarnddhdnakdranadvayam  (Two  causes  for  peace) .  Pati- ence  or     forbearance    and     generosity.    (Ksama   and danasila) . RAPHEI^AKA.  A  naga  born  in  Taksaka's  dynasty.  It was  burnt  to  death  at  the  serpent  yajna  of  Janamejaya. (Adi  Parva,  Chapter  57,  Verse  8). RASATALA.  A  particular  part  of  Patala  where,  accord- ing to  the  Farinas,  the  Nivatakavacas  live.  The Mahabharata  contains  the  following  information  regard- ing Rasatala. ( 1 )  During  the  deluge  the  Agni    called    Sarhvarta   rent the  earth  and   reached  up   to    RaSatala.  (Vana    Parva, Chapter  188,  Verse  69) . (2)  The  Raksasi  called   Krtya    created   by   the   asuras once  carried  away  Duryodhana  to  Patala.  (Vana  Parva, Chapter  251,  Verse  29). (3)  Rasatala  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 Rasatala  than  to   live   either  in    Nagaloka   or   Svarga. (Udyoga  Parva,  Chapter  102,  Verse  14). (5)  It  was  in  Rasatala    that   Mahavisnu    incarnated  as Boar  and  killed  the  asuras  with  his  tusk.    (Sand    Parva, Chapter  206,  Verse  26) . (6)  Mahavisnu,  who  assumed  the  form   of  Hayagriva went  to   Rasatala,    killed    Madhu   and    Kaitabha    and resurrected  the  Vedas.  (Santi  Parva,  Chapter  347,  Verse 54). (7)  King  Vasu  went  to    Rasatala   because   he   uttered one  lie.    (Anusasana  Parva,  Chapter  6,    Verse   34). (8)  Rasatala  is  Ananta's   abode.    Balabhadrarama  who was  an  incarnation  of  Ananta,    gave    up   his   material body  at  Prabhasa  tlrtha  and  attained   Rasatala.    (Svar- garohana  Parva,  Chapter  5,  Verse  28) . RASMIKETU.    A  Raksasa   who   fought    on   the   side  of Ravana    against  Rama.    (Valmiki   Ramayana,  Sundara Kanda;  Sarga  9). RASMIVAN 644 RATI  I RASMIVAN.     An  eternal,  universal  Deva   (Visvadeva). (Anusasana  Parva,  Chapter  91,  Verse  36). RASTRAVARDHANA.  A  minister  of  DaSaratha.  (Agni Purana,  Chapter  6). RATA.  A  daughter  of  Daksaprajapati.  Dharma  married her  and  the  Vasu  called  Ahar  was  born  to  the  couple. (Adi  Parva,  Chapter  66,  Verse  17). RATHACITRA.  A  river  famous  in  the  Puranas.  (Bhisma Parva,  Chapter  9,  Verse  26). RATHADHVAJA.  Father  of  king  Kusadhvaja  of  Videha. Vedavati  was  his  grand-daughter.  (See  under  Veda- vati) . RATHADHVANA.  Another  name  of  Viragni,  son  of Sarhyu.  (Vana  Parva,  Chapter  219,  Verse  9) . RATHAGRAl^I.  A  warrior.  He  had  accompanied Satrughna  who  led  the  Asvamedhic  horse  of  Rama. (Padma  Purana,  Patalakhanda) . RATHAKRTA.  A  Yaksa  who  rotates  in  the  month  of Caitra  along  with  the  Aditya  called  Dhata.  (Bhagavata 12thSkandha). RATHAKSA.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  63). RATHANTARA  I.  A  Saman,  which,  having  assumed form,  worships  Brahma  in  his  court.  (Sabha  Parva, Chapter  11,  Verse  30).  This  Rathantara  saman  poss- esses the  power  to  cure  fainting  fits.  Once  Vasisdia  res- tored Indra  to  consciousness  with  this  Saman.  (Santi Parva,  Chapter  281 ,  Verse  21) . RATHANTARA  II.  Son  of  the  Agni  called  Pancajanya. He  was  also  called  Tarasahara.  (Vana  Parva,  Chapter 222,  Verse  7). RATHANTARYA  (RATHANTARl) .  Mother  of  King Dusyanta.  She  was  the  daughter  of  King  Ilina  and had  five  sons,  i.e.  Dusyanta,  Sura,  Bhlma,  Pravasu  and Vasu.  (Adi  Parva,  Chapter  94) . RATHAPRABHU.  A  synonym  of  Viragni,  son  of  Sarhyu. (Vana  Parva,  Chapter  219,  Verse  9). RATHASENA.  A  valiant  warrior  who  fought  on  the Panda va  side  against  the  Kauravas.  His  horses  were very  magnificent  ones.  (Drona  Parva,  Chapter  23, Verse  62). RATHASTHA.     A   Yaksa  who   rotates  in    the  month  of Jyestha  in  the  company   of  the    Aditya    called  Mitra. (Bhagavata,  12th  Skandha). RATHASTHA.     One    of  the    seven   tributaries   of  the Ganga.  According  to  the  ancients,  bathing  in  the  river will  wash  off  all  sins.  (Adi    Parva,  Chapter    169,  Verse 20). RATH  ATI  RATHASA&KHYANAPARVA.  A  sub-Parva of  Sand  Parva,  Chapters  165-172. RATHAVAHANA.  Brother  of  the  Virata  King.  He fought  against  the  Pandavas.  (Drona  Parva,  Chapter 158,  Verse  42). RATHAVARTA.  A  holy  place  considered  to  be  on  the right  side  of  Sakambharidevi.  He  who  visits  this  place will,  due  to  the  grace  of  Siva,  attain  salvation.  (Vana Parva,  Chapter  84,  Verse  23). RATHAVlTI.  A  maharsi.  He  lived  in  a  hilly  region very  far  away  from  the  Himalayas.  Once  the  maharsi called  Syavasva  invited  Rathaviti  to  perform  a  homa at  the  yajfta  conducted  by  King  Taranta,  and  when  he came  for  the  homa  with  his  daughter  the  father  of  Syava- iva  asked  him  to  marry  his  daughter  to  Syava:'va. Rathaviti  not  only  refused,  but  also  dismissed  Syava;'va from  the  yajnic  platform.  At  last  Rathaviti  married his    daughter     to  Syiivasva    at     the    request    of  King Taranta.    (Rgveda,  Sayanabhasya) . RATHlTARA.  A  king  of  the  solar    dynasty.  He  was    the son   of  Prsatasva.    (Bhagavata,  9th    Skandha). RATI  1.  Wife  of  Kamadeva  and  some  Puranas  hold the  view  that  Kama  was  the  son  of  Dharma  whose father  was  Brahma.  But,  the  story  of  Kama  and  Rati is  described  in  the  Kalikapurana  as  follows. Brahma  created  ten  prajapatis.  A  beautiful  lady called  Sandhya  was  his  next  creation.  As  soon  as  she  was born,  seeing  her  exquisite  beauty  Brahma  and  the  praja- patis jumped  to  their  feet.  All  of  them  thought  in  the same  way.  While  the  court  of  Brahma  was  in  such  a perplexed  confusion,  an  extremly  handsome  person emerged  from  his  mind.  Fish  was  the  symbol  on  his flag  ,  and  he  aked  Brahma  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."  Brahma  told  him  as  follows: — "You  be  moving about  everywhere  in  this  world  (full  of  men  and- women)  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.  Visnu,  Siva 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  prajapatis,  who  understood  the  wish  of  Brahma, 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  Siva's  haughtiness  and  conceit.  Oh  !  best among  men,  Daksa,  chief  among  the  prajapatis,  will give  you  a  wife." Happily  pleased  at  the  above  words  of  Brahma  Kama held  up  in  his  hands  the  bow  and  arrows  of  flowers and  decided  to  shoot  five  arrows,  i.e.  harsanam  (pleas- ing or  gladdening),  Rocanam  (attracting  or  tempting), mohanam  (deluding  or  infatuating) ,  sosanam  (weaken- ing) and  maranam  (killing).  He  decided  to  use  the arrows  first  against  Brahma  and  then  against  the  praja- patis. Accordingly  the  arrows  shot  forth  and  Brahma and  all  the  prajapatis  overwhelmed  by  sexual  passion stared  at  Sandhyadevi.  Sandhya  also  got  excited  and from  her  body  sprouted  up  49  parts;  64  kalas  (arts) also  were  born  from  her.  She  used  incessantly  against the  leaders  of  the  world  (Brahma  and  others)  who were  downed  by  the  arrows  of  sexual  passion,  arrows dear  to  Manmatha.  The  expressions  of  Brahma  made Sandhya  sick  with  love. Siva,  who  was  just  then  travelling  along  the  sky,  seeing the  boisterous  exhibitions  of  passion  by  Brahma  and others  alighted  there.  He  ridiculed  Brahma  for  his  dis- play of  passion  towards  his  own  daughter  Sandhya  and spoke  further  like  this:  "This  Kama  too  is  a  fool.  He tested  his  arrows  here  itself,  he  has  no  sense  of  propriety and  discretion." Brahma  was  thoroughly  ashamed  at  the  words  of  Siva. 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  Sandhya.  From RATI  II 645 RAVANA the  drops  of  sweat  falling  on  the  ground  from  the  body of  Brahma  were  born  the  pi  trs  called  Agnisvattas  and the  Barhisadas,  the  former  64,000  in  number  and  the latter  4,80,000.  Drops  of  sweat  from  the  bodies  of  the prajapatis  also  fell  on  the  ground  and  from  them  were born  the  Devas.  The  pi  trs  called  Sornapas  are  the  sons of  Kratu;  those  called  Svakalikas  are  the  sons  of Vasistha;  sons  of  Pulastya  are  called  Ajyapas  and Havirbhuks  are  the  sons  of  Aiigiras. Brahma,  who  was  angry  that  Kama  shot  his  arrows against  him  in  the  presence  of  Siva  cursed  the  former that  he  would  be  burnt  to  ashes  in  the  fire  of  Siva's eyes,  and  Kama  trembling  with  fear  at  the  curse  pros- trated at  the  feet  of  Brahma  and  wept  Then  Brahma said  that  though  he  would  die  in  the  fire  of  Siva's  eyes, he  would  be  born  again. From  the  drops  of  perspiration  that  fell  on  the  ground from  Daksa's  body  arose  a  beautiful  woman,  and  Daksa told  Kama  that  the  woman,  his  daughter  would become  famous  as  Rati  devl.  Daksa  gave  Rati  Devi to  Kama  to  be  his  wife.  Thus  did  Rati  become Kama's  wife.  (For  the  second  birth  of  Rati  see  under Pradyumna  and  for  other  details  see- under  Kama.) RATI  II.  An  apsara  woman  of  Alakapuri.  She  danced on  the  occasion  of  Kubera  welcoming  Astavakramuni. (Anusasana  Parva,  Chapter  19,  Verse  45). RATI  III.  Wife  of  Vibhu  born  in  the  dynasty  of  King Rsabhadeva  of  Ajanabhavarsa.  Prthusena  was  her daughter.  (Bhagavata,  5th  Skandha) . RAT1GUWA.  A  Devagandharva  whose  father  was Ka-'yapaprajapati  and  mother  Pradha.  (Adi  Parva, Chapter  65,  Verse  47). RATIVIDAGDHA.  A  courtesan  of  Hastinapura.  As she  performed  the  pious  deed  of  feeding  brahmins  she attained  Vaikuntha  after  her  death.  ( Padma  Purana, Kriyakhanda) . RATNAGRlVA.  A  king  of  Kancarianagarl  who  was  a great  devotee  of  Visnu.  He  performed  tapas  and attained  Vaikuntha.  (Padma  Purana,  Patala  Khanda). RATNAKARA.  A  Vaigya.  He  was  killed  by  an  ox,  but he  attained  Vaikuntha  as  a  brahmin  called  Dharmasva sprinkled  Ganga  water  on  him.  ( Padma  Purana,  Kriya- khanda) . RATNAKUTA.  One  of  the  wives  of  Atrimaharsi. (Padma  Purana,  Patala  Khanda) . RATRIDEVl.  The  presiding  deity  of  night.  Indranl once  worshipped  Ratridevi  for  the  fulfilment  of  her desires.  (Udyoga  Parva,  Chapter  13,  Verse  25). RAUBHYA.  A  hermit.  It  is  seen  in  Uttara  Ramayana that  this  hermit  called  on  Sri  Rama  on  his  return  from Lanka. RAUDRA.     A  class  of  giants  who  lived    on   Kailasa    and Mandara  mountains.  The  hermit   Lomas'a  gave  warn- ing to  the  Pandavas,  when  they  went  to    the  north  dur- ing their  forest  life,  to  be  careful  of  the  Raudras,   (M.B. Vana  Parva,  Chapter  139, 'Stanza  10). RAUDRAKARMA.  One  of  the  hundred  sons  of Dhrtarastra.  Mention  is  made  in  Mahabharata,  Drona Parva,  Chapter  127,  Stanza,  62,  that  Raudrakarma was  killed  in  the  battle  of  Bharata  by  Bhimasena. RAUDRASVA  I.  A  son  born  to  the  emperor  Puru  of his  wife  Pausti.  Raudrasva  had  two  brothers  Pravlra  and Is"vara. Once  Raudrasva  fell  in  love  with  the  celestial  maid Misrakesi.  Mention  is  made  in  Mahabharata,  Adi Parva,  Chapter  94,  that  as  a  result  of  the  married  life of  these  two,  ten  archers  beginning  with  Anvagbhanu, were  born. RAUDRASVA  II.  A  hermit  who  was  the  disciple  of  the hermit  Katyayana.  Once  Mahisiisura  came  in  the  guise of  a  beautiful  woman  to  the  hermitage  of  Raudrasva  to hinder  his  penance.  The  hermit  cursed  Mahisasura, "You  will  die  because  of  a  woman".  (Kalika  Purana, Chapter  62). RAUMYA  (S).  A  group  of  ganas  (warriors  of  Siva).  It is  mentioned  in  Mahabharata,  Sand  Parva, Chapter  284, that  these  Raumyas  were  born  from  the  hairpores  of Virabhadra,  the  chief  of  the  guards  of  Siva. RAUPYA.  A  Puranically  famous  river  of  Ancient  India. The  holy  bath  Prasarpana  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  Kala. RAVA^A.  The  Raksasa  King  of  Lanka  who  had  ten heads. 1)  Genealogy.     Descended  from  Visnu  thus  : — Brahma — Pulastya — Vif'ravas — Ravana. 2)  Birth.     Visravas,  grandson   of  Brahma    and    son    of Pulastya  married  KaikasT,    daughter    of   Sumall.  While Visravas  and  Kaikasi  were  living  in  the   forest    Slesma- taka,   Kaikasi  became   pregnant.     She    delivered    four children  in  four  Yamas,  with  an   interval   of  one   yama between     them.    The  elder     three     were    the    famous Raksasas,   Ravana,    Kumbhakarna  and  Vibhlsana;  the fourth  one,  a  girl,    was   named    Surpanakha.     (Kamba Ramayana,  Balakanda). Kubera  was  another  son  of  Visravas  born  of  another wife  called  DevavarnI  alias  llabila.  As  soon  as  he came  of  age  Kubera  captured  the  Puspaka  chariot  and began  ruling  the  kingdom  with  Lanka  as  capital. (Uttara  Ramayana). 3)  Previous  lives  of  Ravana.     See  under  Jaya  XI. 4)  Ravana  secured  boons.     Kaikasi    (Ravana's   mother) who  became  envious  of  the  pomp  and  prowess  of  Kubera advised  her  son    to  secure  boons  from  Brahma  by    tapas and  become  equal  to  Kubera.  Accordingly    he   went   to Gokarna  with  his  brothers  and  began    tapas.    Kumbha- karna did    tapas  for  10,000  years;  Vibhlsana   also    did tapas  for  10,000  years   standing   on   one   foot.  Ravana, standing  in  the  middle  of  the  five  fires,  meditated    upon Brahma.  Though  10,000  years  passed  thus,  Brahma    did not  appear  yet.     Ravana  then  cut  one  of  his  ten    heads and  made  an  offering  of  it  to  Brahma  in  the  fire.    Thus, within  9000  years  he  cut  nine  of  his    heads    and    offered them  to  Brahma  in  the  fire.  Lastly  when  he    was  about to  cut  off  his  tenth  head,  Brahma  appeared    and    asked him    to   choose    whatever   boon    he   wanted.     Ravana chose    the  boon  that  from    none    but   men    should    he meet   with   his   death.  Kumbhakarna  desired  to    secure the    boon   of  'nirdevatva'    (Absence  of  the  devas )    but secured  by  a  slip  of  the  tongue    'nidravatvam'     (sleep). Vibhlsana   chose    devotion    to   Visnu.     On    his   return after   securing    the    boons,    Ravana   occupied     Lanka, drove    away     Kubera  and  took    his   puspaka    chariot. Ravana  further  declared  Mahavisnu    to    be    his    eternal enemy.  Hearing    about    Ravana's    victory  the  Raksasas from  Patala  came  to  live  in  Lanka. RAVANA 646 5)  Family    life  .     Ravana   married    Mandodari,  foster- daughter    of  Mayasura   and   three   sons,    Meghanada, Atikaya  and  Aksakumara  were  born  to  the  couple.    He then  conquered  the  whole  world  with    the    cooperation of  his  sons    and    other    Raksasas.    The   Astadikpalakas (protectors  of  the  eight  regions)    were   subjugated.    He attacked  Devaloka,  but  was  defeated    and    imprisoned. Meghanada  by  magical     trickery    captured    Indra    and released  Ravana  from  custody.  Meghanada  came  to    be called  Indrajit  from  that  day  onwards. 6)  Kdrtavlrydrjuna   and  Ravana.     See    under  Kartavlry- arjuna,  Para  6. 7)  Curses  heaped  on  Ravana.     As  a    result   of  ruling    the land,  as  a  terror  to  the    whole   world,    for   many    years and  of  his  triumphal  journey    Ravana   had   invited    on his  head  eighteen  sapas  (curses)  as  follows. (i)  Nalakubara  Sapa.  Ravana  once  insulted  Rambha, the  betrothed  wife  of  Nalakubara  during  her  tour  at  a place  near  Alaka.  On  hearing  about  the  insult  Nala-1 kubara  cursed  that  Ravana  should  die  with  his  ten heads  broken. (ii)  Vedavatisapa.  While  VedavatI,  the  only  daughter of  sage  Kusadhvaja,  was  doing  tapas  to  secure  Sri Madhava  as  her  husband.  Ravana  committed  rape  on her  and  she  cursed  him  thus  :— "You  and  your  family will  be  ruined  by  Lord  Narayana  on  account  of  me." (iii)  Brdhmanasdpa.  He  invited  a  Vedic  brahmin  to install  the  idol  of  Tripurasundarl  given  to  him  by Siva.  As  the  brahmin  happened  to  be  a  bit  late  to come,  Ravana  imprisoned  him  for  seven  days,  and the  old  brahmin  cursed  that  Ravana  would  be  imprison- ed seven  months  by  a  man. (iv)  Nandikesvarasdpa.  For  calling  him  'monkey'  at Kailasa,  Nandikesvara  cursed  that  Ravana  and  his kingdom  would  be  destroyed  by  monkeys, (v)  Vasifthasdpa.  As  Vasistha  refused  Ravana 's  invi- tation to  teach  the  Vedas  etc.  he  took  the  former captive.  When  he  was  released  from  captivity  by  the solar  King  Kuvalayasva,  Vasistha  cursed  that  Ravana and  his  family  would  be  destroyed  by  those  born  in  the solar  dynasty. (vi)  Astdvakrasdpa.  Ravana  once  saw  sage  Asfavakra at  Slesmataka  and  gave  him  a  kick  saying,  'Oh  ! handsome  fellow  !  I  shall  cure  your  eight  hunches", and  the  sage  cursed  Ravana  as  follows  :— For  kicking me,  a  poor  innocent  sage,  you  will  be  kicked  from  head to  foot  and  foot  to  head  by  monkeys." (vii)  Dattdtreyasdpa.  Ravana  once  poured  on  his  own head  water  kept  purified  by  mantras  by  Dattatreya  to bathe  the  head  of  his  Guru,  and  the  latter  cursed  that Ravana's  head  would  be  polluted  by  the  feet  of  monkeys, (viii)  Dvaipdyanasdpa.  When  Ravana  molested  and wounded  the  lips  of  Dvaipayana's  sister  in  his  own presence  he  cursed  that  Ravana's  sister  would  be mutilated  by  a  man  and  he  would  be  humiliated  by monkeys. (ix)  Mdndavyasdpa.  During  a  pleasure  trip  of  his  with Mandodari  Ravana  cruelly  manhandled  Mandavya- maharsi,  when  the  latter  cursed  that  Ravana  too would  be  roughly  handled  by  a  monkey, (x)  Atrisdpa.  Ravana  once  dragged  by  hair  the  wife of  Atri  in  his  very  presence,  and  Atri  cursed  that Ravana  will  have  to  witness  his  wife  being  denuded of  her  dress  and  dragged  by  the  hair  by  monkeys. (xi)  Ndradasdpa.  Narada  refused  to  explain  the meaning  of  'Om'  to  Ravana  and  the  latter  threatened to  cut  the  tongue  of  Narada.  Narada  then  cursed that  all  the  ten  heads  of  Ravana  would  be  cut  by  a man. (xii)  RtuvarmaSdpa.  Ravana  once  raped  Madana- maiijari,  wife  of  Rtuvarman,  who  lived  as  an  anchorite in  the  rnarutta  forest,  and  the  latter  cursed  that Ravana  would  be  killed  by  a  man. (xiii)  Maudgalyaidpa.  Once  maharsi  Maudgalya  was sitting  in  the  svastika  pose  resting  his  neck  on  the yogadanda  (a  short  stick-like  piece  of  wood  with  a handle)  Ravana  happened  to  come  there  and  he  cut into  two  the  yogadanda  with  his  Candrahasa  (sword) with  the  result  that  the  maharsi  fell  down  with  face upwards  and  broke  his  back-bone.  The  maharsi  then cursed  that  Ravana's  Candrahasa  would  prove  in- effective in  future. (xiv)  Brdhmanajananisdpa.  Certain  young  brahmin girls  who  had  gone  for  sea-bath  were  humiliated  by Ravana  in  the  presence  of  their  mothers  when  they cursed  that  the  wife  of  Ravana  would  be  insulted  in his  very  presence  by  monkeys. (xv)  Agnisapa.  Ravana  once  humiliated  Svahadevi, wife  of  Agni  in  his  very  presence  and  Agni  cursed  that Ravana's  wife  would  be  humiliated  by  monkeys  in  his presence. (xvi)  AnaranyaSdpa.  Ravana  killed  by  one  blow  on his  chest  King  Anaranya  of  the  solar  dynasty  who sought  refuge  with  him,  and  the  King  cursed  that Ravana  would  die  with  all  his  ten  heads  cut  by  the arrows  of  a  prince  of  the  solar  dynasty, (xvii)  Brhaspati  sdpa.  When  Ravana  was  about  to return  after  conquering  Devaloka  and  taking  the  devas captives,  Sulekhadevi,  daughter  of  Brhaspati  tried  to take  shelter  somewhere  when  Ravana  attempted  to catch  her  by  force.  Then  Brhaspati  cursed  that  Ravana would  die  hit  by  the  arrows  of  Rama. (xviii)  Brahmadevasdpa.  Ravana  tried  to  humiliate Pufijikadevi,  daughter  of  Brahma,  and  the  latter  cursed that  Ravana  would  die  with  all  his  ten  heads  broken if  he  touched  unwilling  women. 8)  Ravana  got  Candrahasa.     See  under  Candrahasa. 9 )  He  threatened  Devas.     Ravana.  during    his    triumphal march  with  the  armies,   once   came    to    the    Usiravlra mountain.     Then  the    King  called   Marutta   was   per- forming Mahesvara  yajna  on  the  plains    of  the   moun- tain. Indra  and  the  other  devas  came    to    receive    their portion  of  the  offerings.  But  they  ran  away    in  fear    on the  arrival  of  Ravana.  Indra    assumed    the   form    of  a peacock,    Yama    that   of  a   crow,     Kubera    that   of  a chameleon  and  Varuna  that  of  a  swan,    and    the   devas, thus  assuming  various    forms    went   away    in   different directions.    Marutta    got  angry  and    got  ready  to    fight Ravana.  But,  as  the  maharsis  prevented  him  from  it  no fighting     took     place.      Rivana      returned    with    the glories  of  victory. 10)  He  defeated  Kala.  Once  Narada  felt  the  urge  to witness  a  quarrel.  He  went  to  Lanka  and  told  Ravana tales  about  Kala,  that  Kala  was  more  powerful  than Ravana,  that  Kala  would  soon  be  causing  Ravana's death  etc.  These  stories  awakened  the  anger  in  Ravana against  Kala,  and  the  former,  with  a  strong  army challenged  Kala,  and  war  between  the  two  started. RAVI  I 647 RClKA  (AJIGARTA) Brahma  was  in  a  fix,  for  he  had  given  Ravana the  boon  that  the  latter  would  be  killed  only  by  a  man. At  the  same  time  he  had  given  the  boon  to  Kala  that anybody  thrashed  with  his  (Kala's)  club  would  die. Brahma,  therefore,  decided  to  end  the  fighting  between Kala  and  Ravana  somehow,  and  he  approached  Kala and  requested  him  to  withdraw  from  fighting.  Accord- ingly Kala  acknowledged  defeat  and  thus  the  fighting ended. 11)  Ravana  attacked  Pdtala.     Afterwards  Ravana  march- ed with  his  army  to  Patala  where  he  defeated  Taksaka, the  naga  King  and    exacted    tributes  from    him.  Then he  attacked  Nivatakavacas.  When  the  fighting    became very  fierce  Brahma    intervened    and    brought   about  a compromise  between  the  two.    Next,    Ravana   attacked Surabhi  in   Varuna's    palace,    but    the'  Raksasas    who emerged  from  the  pores  on  Surabhi's  body  drove    away Ravana. 12)  Raped  Rambha.     See  under  Nalakiibara. 13)  His  death.     Ravana's  sister,    Surpanakha    met    Sri Rama  and  Laksmana    at    Pancava^I    and    wanted    first Rama    and     then     Laksmana     to     marry     her.     But, Laksmana  cut  away  her  nose,  breasts  etc.    Enraged    by this  Ravana  abducted  Slta.  Sri  Rama,  with  the  help  of the  monkey-army,  killed  Ravana  in    war.    ( See    under Rama. 14)  Synonyms    of    Ravana.     Dasakandhara,     Dasanana, Dasasya,     Paulastya,       Pulastyatanaya,        Raksahpati, Raksasadhipa,  Raksasamahe-.'vara.  (Valmiki  Ramayana and  Kamba  Ramayana). RAVI  I.  A  prince  of  Sauvlra.  It  was  this  prince  who stood  with  the  flag  behind  the  chariot  of  Jayadratha, who  had  come  to  carry  away  Draupadl.  He  was  killed by  Arjuna.  (Vana  Parva,  Chapter  221,  Verse  27) . RAVI  II.  A  son  of  Dhrtarastra.  He  was  killed  by Bhlma  in  the  great  war.  (Salya  Parva,  Chapter  26, Verse  14) . RAYA.  A  King  of  the  lunar  dynasty  and  son  of  Purura- vas.  Urvasi,  who  had  many  sons  like  Ayus,  Srutayus, Satyayus,  Raya,  Vijaya  and  Jaya.  (Bhagavata,  9th Skandha). RAYANA.  Brother  of  Yagoda,  mother  of  Sri  Krsna. (Brahmavaivarta  Purana,  2.39,  37-39) . RBHU  I.  An  ancient  sage.  He  was  the  son  of  Brahma. He  was  an  extraordinary  scholar  who  became  the preceptor  of  Nidagha  who  was  the  son  of  Pulastya  and the  grandson  of  Brahma.  Rbhu  conveyed  all  know- ledge to  Nidagha.  But  he  saw  that  although  he  taught Nidagha  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.  (Visnu  Purana,  Arh^a  2.  Chapters  15-16). RBHUS. 1 )  General  information.  Rbhus  are  a  group  of  divine    be- ings  who  attained  divinity  by  performing  tapas.  Maha- bharata,  Anusasana  Parva,  Chapter  137,    Verse  25  says that  even  other  gods  worship  the  Rbhus. 2)  Who  were  Rbhus?  Aiigiras,    the  son  of  Brahma  had  a son  named  Sudhanva.    Sudhanva    had    three   children, Rbhuksan,  Vibhvan  and  Vaja.  These  three  persons  form the  Rbhus  as  mentioned  in  Rgveda,  1st  Mandala,    16th Anuvaka,  lllth  Sukta. 3)  Rbhus  and  Miracles. (i)  Long  ago,  a  cow  belonging  to  a    Rsi    died.   Its    calf began  to  cry.  The  Rsi  took  pity  on  it  and  prayed  to  the Rbhus.  They  made  a  cow  and  covered  it  with  the  skin of  the  dead  cow  and  placed  it  in  front  of  the  calf.  Be- cause of  its  likeness  to  its  mother,  the  calf  believed  it  to be  its  mother. (ii)  Rbhus  restored  their  parents  who  had  become  old, to  youth.  (Rgveda,  1st  Mandala,  16th  Anuvaka.  llth Sukta) . (iii)  Rgveda  says  that  it  was  the  Rbhus  who  made Indra's  horses,  the  chariot  of  the  Asvinls  and  Brhaspati's cow. RCEYU.  A  king  of  the  Puru  Dynasty. 1)  Genealogy.  From  Visnu  were  descended  in  the  follow- ing order  :-Brahma-Atri-Candra-Budha-Pururavas.Ayus- Nahusa.  Yayati-Puru-Janamejaya  -  Pracinvan  -  Pravfra- Namasyu-Vltabhaya-Sundu-Bahuvidha-Samyati  -  Raho- vadl-Raudragva  and  Rceyu. (2  Other  details. (i)  His  mother,  Mi:',rakesl  was  a  goddess.  (M.B.  Adi Parva,  Chapter  94,  Verse  10). ( ii )  He  had  two  other  names;  Anvagbhanu  and  Ana- vrsti.  Matinara  was  the  son  of  Rceyu.  (M.B.  Adi  Parva, Chapter  94,  Verses  11-13). RCIKAI  (AJIGARTA).  A  famous  sage. 1 )  Genealogy.  From  Visnu  were  descended  in  the   follow- ing order-Brahma-Bhrgu-Cyavana-Orva-RcIka.      Rcika was  the  father  of  Jamadagni  and  grandfather  of  ParaSu- rama. 2)  Rcika's  marriage.  Gadhi,  a  king  of  the    Lunar  dynasty had    a  daughter,  SatyavatL  Rcika  wished  to  marry  this beautiful  princess.  Gadhi  agreed  to    give    his    daughter in   marriage    to    the   sage    if  he  gave  1,000  horses  with black  ears.  Rcika  offered  worship  to  Varuna  to  help  him in  the  matter.    Varuna  was    pleased   and    a    thousand horses   rose   up    from    the   river  Ganga.  Rcika  married SatyavatI  after  giving  the   horses.    Afterwards    both    of them  went  and  settled  down  in  the  forest. 3)  Birth  of  Jamadagni.  One  day  SatyavatI  made  a  request to  Rcika  that  she  should  have  a  son.    Besides,  she  request- ed him  that  her   mother  should    be  blessed  with   a    son, so  that  she  might  have  a  brother.    Rcika  performed   a "homa"  and  after  that  he  made  two  balls    of  rice    and gave    them    to    SatyavatI.    He  advised  her  to  eat  one  of them  and  to  give  the  other  to  her  mother.  Rcika  had  put "Brahmatejas"  (brilliance  of  Brahmins)  in  the  first  rice- ball  and  "Ksatratejas"  (brilliance  of  Ksatriyas)    in    the other.  When  SatyavatI  and    her    mother    ate   the    rice- balls,   it  so  happened  that  the  rice-ball  intended  for  her mother  was  eaten  by  SatyavatI  and  the  one  intended  for Satyavati  was  eaten  by  the  mother.    Later  Rcika  came  to know  of  this  mistake.  In  due  course,  Satyavati  and    her mother   gave    birth  to  sons,  Satyavatl's  son  was  named Visvamitra.  (Brahmanda  Purana,  Chapter  57). 4)  Other  sons  of  Rc'ka.  After  this  three  more  sons  were  born to  Rcika.  The  eldest  of  them  was  named  Sunahpuccha, the   second    was    named     Sunasgepha    and    the    third, Sunolangula. 5)Thesale  of  SunasSepha.  Once  king  Ambarisa  started  a yaga.  Indra  who  was  jealous  of  him,  stole  the  sacrificial cow.  Since  it  was  an  evil  omen,  the  priest  advised  Am- barisa that  either  the  lost  cow  or  a  human  being  in  its  place must  be  obtained  to  complete  the  yaga.  In  spite  of  sear- ches made  in  many  places,  the  cow  could  not  be  traced. At  last  Ambarlsa's  men  met  Rcika  who  was  doing  tapas on  Bhrgutuiiga.  Rcika  sold  his  second  son,  Sunasiepha to  Ambarisa  in  exchange  for  the  price  of  100,000  cows. RClKA  II 648 REVATl  II The  king  took  SunaSsepha  with  him  and  came  to  Puskara tirtha.  There  they  happened  to  meet  VHvamitra. Sunassepha  complained  to  Visvamitra  and  lamented over  his  ill-fate.  Visvamitra  wished  to  save  him  and  to send  one  of  his  own  sons  in  his  place  with  Ambaiisa. But  none  of  his  sons  was  willing  to  oblige.  Visvamitra cursed  them  and  turned  them  into  eaters  of  human flesh.  Then  he  turned  to  Suna.'sepha  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  moksa).  He  also  taught  him  two songs  of  praise  to  Agni. While  standing  at  the  altar  ready  to  be  sacrificed SunaS  epha  recited  the  two  songs  of  praise.  Indra  and the  other  gods  appeared  and  after  saving  Sunassepha rewarded  Ambarlsa  for  his  yaga.  ( Valmiki  Ramayana, Balakanda,  62nd  Sarga) . 6)  Rcika  and  the  Vaifnava  iow.  Once  ViSvakarma  made  two mighty  bows.  One  of  them  was  taken  by  Siva  to  burn the  Tripuras.  That  bow  is  known  as  "Saivacapa".  The other  bow  was  given  to  Visnu.  It  is  called  "Vaisnava- capa". The  Devas  wished  to  see  a  trial  of  strength  bet- ween Siva  and  Visnu.  They  prompted  Brahma  to  bring about  such  a  conflict.  Brahma  succeeded  in  causing  a quarrel  between  Siva  and  Visnu.  A  fight  began  between Siva  and  Visnu.  Both  the  Saivacapa  and  Vaisnavacapa went  into  action.  But  Siva  was  defeated.  After  that,  Siva gave  his  bow  toDevarata,  king  of  Videha.By  inheritance it  came  into  the  hands  of  king  Janaka,  the  father  of  Sita. It  was  this  bow  which  was  broken  by  Sri  Rama  at  the time  of  Slta's  Svayarhvara. After  the  battle  with  Siva,  Visnu  gave  his  bow  to Rcika  who,  in  turn  gave  it  to  Jamadagni.  Jamadagni presented  it  to  his  son  Parasurama.  It  was  with  this Vaisnavacapa  that  Parasurama  confronted  Sri  Rama who  was  returning  after  Sita's  Svayamvara. (Ramayana, Balakanda,  75th  Sarga) . 7)  Other  details. (i)  Rcika  was  given  1,000  white  horses  with  black  ears which  could  run  fast,  by  Gadhi  as  dowry.  Varuna presented  these  horses  on  the  bank  of  the  river  Ganga. The  place  in  Gahga  where  the  horses  rose  up,  came  to be  called  "ASvatirtha".  Gadhi  gave  Satyavati  to Rcika  at  the  place  called  'Kanyakubja'.  (M.B.  Aranya Parva,  Chapter  115). (ii)  Mahabharata,  Asvamedhika  Parva,  Chapter  29, Verse  23  says  that  Rcika  once  tried  to  stop  Parasurama from  killing  Ksatriyas. (iii)  Once  Dyutiman,  King  of  Salva,  presented  a  tract of  land  to  Rcika.  (M.B.  Anu^asana  Parva,  Chapter  137, Verse  28).' (iv)  Rcika  attained  Vaikuntha  and  his  wife  Satyavati accompanied  him  in  her  earthly  body.  It  is  said  that after  it,  Satyavati  transformed  herself  into  a  river  under the  name  "KauSiki"  and  began  to  flow  in  north  India. (Valmiki  Ramayana,  Balakanda,  34 ih  Sarga). RCIKA  II.  One  of  the  twelve  Adityas.  (M.B.  Adi  Parva, Chapter  1,  Verse  42). RClKA  III.  A  King  who  was  the  grandson  of  emperor Bharata  and  son  of  Dyumanyu.  (M.B.  Adi  Parva,  Chap- ter 94,  Verse  24). RDDHI.     Varuna's  wife.     ( M.B.  Udyoga  Parva,  Chapter '117.  Verse  9). RDDHIMAN.  A  great  serpent.  In  Mahabharata,  Vana Parva,  Chapter  160,  Verse  15,  there  is  a  reference  to the  killing  of  this  serpent  by  Garuda. RE^.:U  I.  A  teacher-priest,  who  was  the  son  of  hermit Visvamitra  and  the  author  of  a  Sukta  in  Rgveda. (Aitareya-Brahmana  7.  17.  7;  Rgveda  9.  70). REI^U  II.  King  of  the  dynasty  of  Iksvaku.  Renuka the  wife  of  the  hermit  Jamadagni,  and  the  mother  of Parasurama  was  the  daughter  of  this  King.  Renu  had other  names  such  as  Prasenajit,  Prasena  and  Suvenu. (M.B.  Anuiasana  Parva,  Chapter  116;  Verse  2). REI^UKA  I.  The  wife  of  the  hermit  Jamadagni.  (For further  details  see  under  the  word  Jamadagni) . REyUKA  II.  A  holy  place  frequented  by  Sages.  It  is mentioned  in  Mahabharata,  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 Mahabharata,  Vana  Parva,  Chapter  82,  that  this  holy place  lies  within  the  boundary  of  Kuruksetra. RENUKA.  A  powerful  Naga  (serpent).  This  serpent  who was  a  dweller  of  Patiila,  (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.  Anusasana  Parva.  Chapter  132,  Stanza  2) REPHA.  A  hermit  of  the  period  of  Rgveda.  Once  the asuras  threw  this  hermit  into  water.  This  was  the  pun- ishment for  the  sins  committed  by  him  in  his  previous life.  (Rgveda,  Mandala  1,  Anuvaka  17,  Sukta  116). REVANTA.  A  son  of  the  sun. 1)  Birth.  The  sun  married  the  daughter  of  ViSvakarma named  Samjna.  She  gave  birth  to  three  children  named Manu,  Yama  andYami.  Once,  being  unable  to  bear the  radiance  of  her  husband,  Samjna  went  to  the  forest to  do  penance.  During  this  period  Chaya  the  maid  of Sariijfia  attended  on  the  sun.  Three  children,  Sanaiscara, Manu  and  Tapati  were  born  to  the  Sun  of  Chaya. Once  Ch;"ya  cursed  Yama.  Then  only  did  the  Sun remember  about  Samjna.  At  that  time  Sarhjna  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  ASvinikumaras  and  also  the  last son  Revanta  were  born.  (VimuPurana,  Ams'a3,  Chapter 2). 2)  Laksmi  astounded  at  the  sight  of  Revanta.  I  or  the  story of  how  Laksmi  was  astounded  at  the  sight  of  Revanta's handsome  figure  and  how  Mahavisnu  cursed  Laksmi consequently,  see  under  EkavTra. REV  ATA.  The  father  of  Revati,  the  wife  of  Balabhadra- ritma.  Revata  was  the  son  of  Anartta  and  the  grandson of  king  Saryati.  It  is  mentioned  in  Devi  Bhagavata, Skandha  7,  that  Revata  was  the  first  king  who  erected his  capital  in  the  Island  Kusasthali  and  began  to  rule over  it. REVATl  I.  Wife  of  Balabhadrarama.  Revata  the  son  of Anartta  and  the  grandson  of  King  Saryati  was  ruling over  the  island  Kusasthali.  Hundred  sons  beginning  with Kukudmi  were  born  to  him.  As  the  youngest  of  all  a daughter  named  Revati  was  born.  At  the  instruction  of Brahma  the  beautful  Revati  was  given  in  marriage  to Balabhadrarama.  (Bhagavata,  Skandha  10;  Devi Bhagavata,  Skandha  7) . REVATI  II.  In  Mahabharata,  Vana  Parva,  Chapter  230, Stanza  29,  the  name  'Revati'  is  used  as  a  synonym  of Aditi  Devi. REVATI  III 649 RKSADEVA REVATI  III.  One  of  the  twentyseven  stars.  The  following statements  occur  in  the  Mahabharata  about  the  import- ance of  this  star. (i)  Sri  Krsna  started  on  his  journey  at  the  auspicious moment  of  Maitra  on  the  star  Revati  in  the  month  of Karttika.  (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. Anusasana  Parva,  Chapter  64,  Stanza  33). (iii)  He  who  gives  offerings  to  the  manes  on  Revati day  would  become  wealthy.  (M.B.  Anusasana  Parva, Chapter  89,  Stanza  14). REVATI  IV.  The  mother  of  Raivata,  the  lord  of  the  fifth Manvantara  (age  of  a  Manu).  There  is  a  story  in  the Markandeya  Purana  about  the  birth  of  Revati. A  son  was  born  to  the  hermit  Rtavak  on  Revati  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  Revati,  Rtavak  cursed  the star  Revati  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  Revati.  When  she  came  of  age,  she  was given  in  marriage  to  Durgama,  the  son  of  king Vikramasila.  At  the  request  of  Revati  her  marriage  was conducted  at  an  auspicious  moment  on  the  day  of  the star  Revati.  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. RGVEDA.  The  Rgveda  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  Rgveda.  The  Babylonians  have  an  ancient work  called  'Gilgamish',  which  according  to  scholars,  is not  as  old  as  the  Rgveda.  Rgveda  is  the  work  that  forms the  basis  of  Hindu  religion.  Of  the  four  Vedas,  Yajur- veda,  Samaveda  and  Atharvaveda  were  composed after  Rgveda."  The  Rgveda  suktas  were  interpreted  for the  first  time  in  Yaska's  "Nirukta"  and  Sayana's "Vedarthaprakasa". The  most  important  of  the  four  Vedas  is  Rgveda.  It is  divided  into  ten  "Mandalas".  There  are  1017  suktas and  10472  Rks  in  it.  Although  there  are  11  more Suktas  called  "khilas,"  they  are  not  usually  included  in the  Rgveda. Mandalas  two  to  seven  of  the  Rgveda  were  composed  in different  Rsikulas.  The  second  Mandala  was  of Bhargava  Kula,  the  third  of  Visvamitrakula,  the  fourth of  Vamadeva,  the  fifth  of  Atri,  the  sixth  of  Bharadvaja and  the  seventh  of  Vasistha.  The  eighth  Mandala  and  the first  50  Suktas  of  the  first  Mandala  were  composed  by Kanvakula.  The  general  view  is  that  the  tenth  Mandala was  written  by  someone  at  a  later  period. Most  of  the  Rgveda  suktas  are  praises.  But  some  of  the Suktas  in  the  tenth  Mandala  are  of  a  different  type. We  can  see  in  many  suktas  the  joy  and  wonder experienced  by  the  Aryas  when  they  entered  the  beauti- ful land  of  India  for  the  first  time.  Most  scholars  believe that  the  Rgveda  was  composed  during  the  period between  2,  '500  and  2,000  B.  C. Ancient  Belief  about  Rgveda.  The  four  Vedas — Rgveda, Yajurveda,  Samaveda  and  Atharvaveda  emerged  from the  four  faces  of  Brahma.  In  Krtayuga,  Brahma  gave these  Vedas  to  his  sons.  In  Dvaparayuga,  the  Rsis  got these  Vedas.  Mahavisnu  incarnated  on  earth  for  the preservation  of  Dharma,  in  the  person  of  Veda  Vyasa. Vyasa  distributed  the  Vedas  among  his  son  Sakalya  and his  disciples.  Sakalya  received  Rgveda.  He  com- municated it  to  his  disciples.  (Bhagavata,  12th  Skan- dha.  See  under  the  word  Veda). RIPU.  Grandson  of  Dhruva.  Two  sons  called  Sis^i  and Bhavya  were  born  to  Dhruva  by  his  wife  Sambhu. Sisti's  wife  Succhaya  deliverd  five  sons,  i.e.  Ripu, Ripunjaya,  Vipra,  Vrkala  and  Vrkatejas.  Caksusa  Manu was  born  as  the  son  of  Ripu  by  his  wife  Brhatl. (Visnu  Purana,  Part  1,  Chapter  13). RIPUNJAYA. '  I  Son  ofSuratha,  lord  of  Kundala  city. When  Suratha  captured  Sri  Rama's  yajnic  horse  there ensued  a  fierce  war  between  him  and  Satrughna. Ripunjaya  too  was  present  at  the  fighting.  (Padma Purana). RIPUNJAYA.  II  A  brahmin,  who  was  born  as  Divodasa, kingofKasi  in  his  rebirth.  When  once  fire  ceased  to be  in  Kasi,  he  took  upon  himself  the  function  of  fire. (Skanda    purana,    4.2,    39-48). RIPUNJAYA  III.     See  under  Ripu. RISTA.     A  king.  He    worships  Yama    in    his    assembly. (Sabha  Parva,  Chapter  8). RJlSVA.  A  king  mentioned  in  the  Rgveda.  Once  he besieged  the  city  of  another  King,  Vamgrda,  with  the helpoflndra.  (Rgveda,  1st  Mandala,  10th  Anuvaka, 53rd  Sukta). RJRASVA.     A  muni  (sage)  celebrated  in  the    Rgveda. Some  details. ( 1 )  RjraSva  was  made   blind  by  his  father (Rgveda,    1st  Mandala,    16th   Anuvaka,  112th  Sukta) (2)  Rjrasva  was  the  son  of  the    royal    sage,     Vrsaglr. Once  the  donkey  which  is  the  vehicle  of  the  AsVinldevas assumed    the  shape  of  a  she-wolf  and  went  to  Rjrasva. Rjrasva  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  Vrsaglr.  He  cursed  RjraSva  and  made him  lose  his  eye-sight. Rjrasva   who    thus    became    blind   offered   prayers    to Agni,  who  restored  his  eyesight.    (Rgveda,  1st  Mandala, 17th  Anuvaka,  116th  Sukta). RK.     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  Rk. (Visnu  Purana,  Part  1 1 1,    Chapter  4) .  The  root    "RC" means  "to   praise".  It  got  the    name    "RK"    meaning, "to  praise  gods". RKS  A  I.     A  king  of  the  Puru  dynasty.  He  was  the  father of  Sarhvarana.    For   genealogy    see    under    the     word Sarhvarana  (M.  B.  Adi  Parva,  Chapter  94). RKSA  II.     King  Hariha  had  a  son  named  Rksa  born  to him   by   his    wife   Sudeva.    Mahabharata,  Adi    Parva, Chapter  95  says  that  this  Rksa  had  a    son    named  Mati- nara,  by  his  wife  Jvala. RKSA.     Wife  of  Ajamidha,  who  was  a  king  of  the    lunar '  dynasty.    (M.B.  Adi  Parva,  Chapter  95,  Verse  37) . RKSADEVA.     Son    of  Sikhandi.    Mahabharata,    Drona Parva,  Chapter  23  refers  to  his   horse   with   white    and. red  colour, RKSAMBIKA 650 ROHINI  IV RKSAMBIKA.  A  woman  follower  of  Lord  Skanda. (M.B.  Salya  Parva,  Chapter  46,  Verse  12) . RKSARAJAS.  A  monkey  who  was  the  foster-father  of Bali  and  Sugrlva.  He  was  the  king  of  Kiskindha.  He had  no  issue  for  a  long  time.  Bali  and  Sugrlva  were brought  up  by  Ahalya  at  Gautama's  aSrama.  Rksarajas, with  the  permission  of  Indra,  went  to  the  asrama  and took  Bali  and  Sugrlva  with  him  to  Kiskindha.  From that  time,  Bali  and  Sugrlva  remained  with  him  as  his foster-sons.  (Uttara  Ramayana). There  is  a  story  inValmiki  Ramayana,  Praksipta  Sarga, about  the  origin  of  this  monkey. Once  when  Brahma  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.  Rksarajas  was  that monkey. One  day,  Rksarajas  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  Surya  were  filled  with lustful  passion.  Both  of  them  had  involuntary  emission of  semen.  Bali  was  born  from  Indra's  semen  which fell  on  the  head  and  Sugrlva  was  born  from  Surya's semen  which  fell  on  the  neck  of  Rksarajas.  Towards  the end  of  the  night,  Rksarajas  lost  his  female  form  and  re- gained his  former  shape  as  a  male.  At  once  he  took  the two  children  with  him  to  Brahma  and  told  him  the whole  story.  Brahma  sent  a  messenger  with  Rksarajas and  had  him  anointed  king  of  Kiskindha.  After  the time  of  Rksarajas,  Bali  became  king  of  Kiskindha. RKSA§Rjyj;GA.  The  younger  son  of  DIrghatapas  who was  performing  tapas  in  Mandaravana  on  the  northern part  of  Kasi.  Since  he  was  killed  by  Citrasena,  all others  committed  suicide.  But  Dirghatapas  who  was left  behind  collected  their  bones,  and  deposited  them  in the  sacred  Sulabhedatirtha.  Skanda  Purana  says  that consequently  .they  attained  Heaven. RKSAVAN.     One   of  the   seven    mountains   in     India. '  (M.B.  Bhlsma  Parva,  Chapter  9,  Verse    11) . ROCAMANA.  An  attendant  of  Skandadeva.  (M.B. Salya  Parva,  Chapter  45,  Stanza  28). ROCAMANA  I.  A  Ksatriya  King.  The  following information  is  available  from  Mahabharata  about him. (i)  Rocamana  was  born  from  a  portion  of  an  asura named  A<vagrlva.  (M.B.  Adi  Parva,  Chapter  67, Stanza  18). (ii)  Rocamana  also  was  present  at  the  Svayarhvara (marriage)  ofDraupadi.  (M.B.  Adi  Parva,  Chapter 185,  Stanza  10). (iii)  Rocamana  was  the  King  of  the  country  Asva- medha.  Bhimasena,  at  the  time  of  his  regional  con- quest, defeated  this  King.  (Mahabharata,  Sabha Parva,  Chapter  ?9,  Stanza  8) . (iv)  At  the  beginning  of  the  battle  of  Kuruksetra,  the Pandavas  sent  an  invitation  to  this  King  to  join  the battle.  (M.B.  Udyoga  Parva,  Chapter  4,  Stanza  12). "•  (v)  Rocamana  was  a  mighty  warrior  on  the  side  of  the Pandavas  in  the  battle  of  Kuruksetra.  (M.B.  Drona Parva,  Chapter  70,  Stanza  47) . (vi)  Rocamana  was    killed   by    Karna    in   a    combat. (M.B.  Kama  Parva,  Chapter  56,  Stanza  49) . ROCAMANA  II.  Mahabharata,  Sabha  Parva,  Chap- ter 27,  Stanza  19,  mentions  another  Rocamana  who  had been  defeated  by  Arjuna  in  his  regional  conquest. ROCAMANA  III.  Mention  is  made  in  the  Mahabharata, Karna  Parva,  Chapter  6,  Stanza  20,  that  teacher Drona  had  killed  two  brothers  with  the  name  Roca- mana in  the  Bharata-battle. ROCANA  I.  The  daughter  of  the  King  Devaka. Vasudeva  married  Rocana.  Two  sons  Hema  and Hemangada  were  born  to  her.  (Bhagavata,  Skandha 9). ROCANA  II.  Grand-daughter  of  Rukml,  the  King  of Vidarbha.  Aniruddha  the  grandson  of  Sri  Krsna  married her  at  Bhojakata,  (Bhagavata,  Skandha  10). ROCANAMUKHA.  An  asura.  It  is  mentioned  in Mahabharata,  Udyoga  Parva,  Chapter  105,  Stanza  12 thatGaruda  killed  this  Asura. RODHA.  A  hell.  See  the  part  Naraka  under  the  word Kala. ROHINl  I.  The  mother  of  all  the  cows.  The  following is  a  story  about  the  origin  of  Rohini,  given  in  VaJmiki Ramayana,  Aranya  Kanda,  Sarga  14. Prajapati  KaSyapa  married  Surabhi  the  seventh  daugh- ter of  Daksa.  Two  daughters  Rohini  and  Gandharvi, were  born  to  Surabhi.  In  later  years  cows  and  oxen were  born  in  the  world  from  Rohini  and  horses  from Gandharvi.  In  the  Mahabharata,  Sabha  Parva, Chapter  66,  it  is  mentioned  that  two  daughters  Vimala and  Anala  were  born  to  Rohini  and  that  from  these two,  in  later  years  cattle  were  born. ROHINI  II. 1 )  General  information.     One    of  the   wives   of  Candra ( Moon) .     The    twentyseven   stars     are   the    wives  of Candra.  Of  these  twentyseven  wives,  Rohini  was    loved most  by  Candra.  (See  under  Candra) . 2)  Rohini  and  DaSaratha.     (See  under   Dasaratha,    Para 10). ROHINl  III.     The  mother  of  Balabhadrarama. 1)  General  information.     Vasudeva  had  two  wives  Devaki and  Rohini.   Sri  Krsna   was    born   from   Devaki    and Balabhadrarama  from  Rohini. 2)  Previous  Birth  of  Rohini.     Vasudeva    was    the   rebirth of  Prajapati  Kasyapa.  When    Kasyapa    took     birth    as Vasudeva,  his  two  wives  Adi  ti  and  Surasa  took  birth    as Devaki  and  Rohini  respectively.  (They  took  birth    thus, because  of  the   curse  of  Varuna.     For   details   of  the curse  see  under  Kasyapa,  para  6). 3)  The  birth   of  Balabhadra.     The     seventh      child   of Devaki  was  placed  in  the  womb  of  Rohini    and    Bala- bhadrarama    was     born.    (For    this    story   see    under Krsna,  para  6,  Karhsa,  para  6  and  Sadarbhaka) . 4)  Death.     As   soon    as   a   messenger  named     Daruka brought  the  news   that  the  entire  race   of  the  Yadavas had  perished  in  Dvaraka, "because  of  grief,  Vasudeva,  Devaki  and  Rohini  forsook their  bodies."  (Bhagavata,  Skandha  11). ROHINI  IV.  Nisathe  third  wife  of  the  Agni  (fire) called  Manu  or  Bhanu  gave  birth  to  a  daughter  named Rohini.  Because  she  had  done  some  misdeeds,  she became  the  wife  of  Hiranyakasipu.  (M.B.  Vana  Parva, Chapter  221). ROHII^I  V 651 RSi ROHINl  V.     The  mother  of  Utatthya,  a  famous   hermit. (For  details  see  under  Satyatapas). ROHITA  (ROHITASVA).  The  son  of  Hariscandra. This  son,  who  was  born  by  the  blessing  of  Varuna,  was wanted  to  be  sacrificed  by  Varuna  himself.  In  con- nection with  this  Hariscandra  had  to  bear  much  sorrow and  misery.  (For  details  see  under  Haris'candra't. ROHITAKA  (ROHITAKARANYA).  A  mountain famous  in  the  Puranas.  Places  surrounding  this  moun- tain also  were  known  by  the  name  Rohitaka.  It  is mentioned  in  Mahabharata,  Sabha  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). ROMAHARSA£TA.  A  famous  disciple  of  Vyasa.  The great  Vyasa  gave  the  collection  of  Puranas  to  Roma- harsana.  Sumati,  Agnivarcas,  Mitrayus,  Sarhsapayana, Akrtavrana  and  Savarni  were  the  six  disciples  of Romaharsana.  (See  under  Guruparampara ). ROMAKA.  A  country  in  ancient  India.  The  inhabitants of  this  country  were  called  the  Romakas.  Mention  is made  in  Mahabharata,  Sabha  Parva,  Chapter  51, Stanza  17,  that  the  Romakas  came  with  presents  to the  horse-sacrifice  performed  by  Yudhisthira. ROMAPADA.     See  under  Lomapada. ROMASA.  A  daughter  of  Brhaspati.  The  reply  given by  Romas  a  to  her  husband  when  he  teased  her,  is given  in  Rgveda,  Mandala  1,  Anuvaka  19,  Sukta  126. RSABHA  I.  A  King  of  the  Lunar  dynasty.  He  was  the great  grandson  of  Uparicaravasu. Mahabharata,  Drona  Parva,  Chapter  20,  Verse  12 says  that  he  fought  within  the  Garudavyuha  formed by  Drona. RSABHA  II.  A  muni  (sage)  who  was  the  grandson  of King  Agnldhra. 1 )  General  information. Rsabha  was  the  son  of  King  Nabhi  by  his  wife  Meru- devl.  One.  hundred  sons  were  born  to  Rsabha  by  his wife  Jayantl.  After  entrusting  his  kingdom  to  Bharata, the  eldest  of  his  sons,  Rsabha  went  to  the  forest  and did  tapas  in  Pulaha's  asrama. 2)  Pisabha  andR.sabha.kuta     Rsabha  did   tapas   in      the forest  for  many  years.  The   mountain    peak    on    which he  performed  his  tapas   got   the  name    "Rsabhakuta". 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   Rsabhakuta    would     be struck  with  thunder.  A  place  of  holy   waters   came   into existence  there.  (M.B.  Aranya  Parva,  Chapter  11). 3)  The  power  of    faabha's     Tdga.     Rsabha   became    a devotee  of  Siva  by  worshipping  him. Once  a  Brahmana  named  Mandara  had  an  illicit alliance  with  Piiigala,  a  prostitute.  Both  of  them  died together.  Mandara  was  re-born  as  Bhadrayu,  the grandson  of  Nala  and  Pingala  as  Sumati,  the  wife  of King  Vajrabahu  (Arhsuman) .  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.  Dasarna  abandoned  them  in  the forest.  Sumati  lived  in  the  house  of  a  Vaisya  with  her child.  While  living  there,  the  child  died  of  disease.  Rsa- bha went  to  the  grief-stricken  Sumati  and  comforted  her. (Siva  Purana). 4)  Rsabha  's  End.  Rsabha  performed  tapas  according  to the  rules  of  Vanaprastha  asrama  and  conducted  yagas as  ordained  by  Sastras.  .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,  dettrmined  to  renounce  his  body. (Visnu  Purana,  Chapter  1,  Section  ] ). In  the  course  of  his  wanderings  in  the  forest  a  wild  fire broke  out  in  which  his  body  was  burnt  up.  Siva  Purana says  that  the  soul  of  Rsabha  who  died  in  the  wild  fire, attained  Siva  Loka. RSABHA  III.  A  Naga  born  in  the  Dhrtarastra  family. In  Mahabharata,  Adi  Parva,  Chapter  57,  Verse  11, we  read  that  this  naga  was  burnt  to  ashes  at  Janame- jaya's  Sarpasatra.  (Snake  sacrifice). RSABHA  IV.     AnAsura.   (M.B.    Santi    Parva,    Chapter '  227,  Verse   51). RSABHADVlPA.  A  holy  place  on  the  banks  of  the river  Sarasvati.  Mahabharata,  Vana  Parva,  Chapter 84  says  that  by  bathing  in  this  place,  one  would  obtain Devavimana. RSABHAKUTA.  See  under  Rsabha  II  and  Rsabha- parvata. RSABHAPARVATA.  There  are  twenty  mountains  on the  four  sides  of  Mahameru.  Rsabha  is  one  of  them. (Devi  Bhagavata,  Astama  Skandha) . There  is  a  reference  to  Rsabha  Parvata  when  Sugriva gave  instructions  about  the  way  to  the  army  of  monkeys going  out  in  search  of  Sita.  Sugriva  speaks  about  the Rsabha  mountain  as  situated  in  the  middle  of  the  ocean of  milk.  (Valmiki  Ramayana,  Kiskindha  Kanda,  4th Sarga,  Verse  44). RSABHATlRTHA.  An  ancient  place  of  holy  waters  in Ayodhya.  Mahabharata,  Vana  Parva,  Chapter  84  says that  an  observance  of  fast  at  this  tirtha  is  equivalent to  the  gift  of  1,000  cows  and  a  Viijapeyayajna. RSI.  Agni  Purana,  Chapter  348  states  that  the  letter '  "R"  means  "sound".  The  word  "Rsi"  is  derived  from this  root.' During  the  period  when  the  art  of  writing was  not  known,  Vedas,  Sastras  and  other  sacred  lore were  communicated  through  the  mouth  of  the  Rsis. The  voice  of  Arsa  Bharata  itself  is  the  voice  of  the Rsis.  Hindus  believe  that  the  Vedas  are  the  outcome of  the  inspiration,  introspection  and  spiritual  vision  of the  Rsis.  There  is  a  Sarhskrta  stanza  defining  a  Rsi, '  which   is  given  below  : Urdhvaretastapasyagah Niyataslca  sarhyami  / Sapanugrahayoh  Saktah Satyasandho  bhavedrsih// India  has  given  birth  to  numerous  Rsis.  The  word "Rsi"  may  be  found  throughout  the  Vedas.  Rsis  born in  all  classes  of  people  had  lived  in  India.  The  general belief  is  that  the  number  of  Rsis  may  come  to  about 48,000.  It  is  not  possible  to  know  the  names  of  all  of  them. In  the  Ramayana  we  find  that  when  Sri  Rama  returned to  Ayodhya  after  his  life  in  the  forest  and  took  up  the reign,  many  Rsis  came  to  Ayodhya  from  all  parts  of the  country.  Among  them,  Visvamitra,  Yavakrlta, Raibhya,  Kanva  and  Garga  came  with  their  party  of disciples  from  the  east ;  Dattatreya,  Namuci,  Pramuci, Valmlki,  Soma,  Kundu  and  Agastya  came  with  their disciples  from  the  south;  Vrsangu,  Kavisa,  Kaumya, RSIGIRI 652 Raudreya,  Narada,  Vamadeva,  Saubhari,  Asfavakra, Suka,  Bhrgu,  Lomasa,  Maudgalya  and  others  with  their disciples  came  from  the  west  and  Ka^yapa,  Vasisdia, Atri,  Gautama,  Jamadagni,  Bharadvaja,  Sanaka  and party,  Sarabhariga,  Durvasas  Matanga,  Vibhandaka, Tumburu,  the  Saptarsis  and  others  with  their  party  of disciples  arrived  from  the  north,  according  to  Uttara Ramayana.  There  are  three  classes  of  Rsis — Brahmarsi, Rajarsi  and  Devarsi.  Vasistha  was  a  Brahmarsi, Viwamitra,  a  Rajarsi  and  Kas"y^ipa,  a  Devarsi. RSIGIRI.  A  mountain  situated  near  Girivraja,  the capital  of  Magadha  kingdom.  This  mountain  is  also known  as  "Matanga"  (M.B.  Sabha  Parva,  Chapter  21, Verses  2  and  3) . RSIK.A  I.  A  Rajarsi.  Mahabharata,  Adi  Parva,  Chapter 67,  Verses  32  and  33  state  that  he  was  the  rebirth  of Arka,  the  Asura  leader. RSIKA  II.  A  town  in  North  India.  A  terrible  battle took  place  here  between  Arjuna  and  Rsika,  the  Rajarsi. (M.B.  Sabha  Parva,  Chapter  27,  Verse  25) . RSIKULYA.    A  sacred  river    in  ancient   India.    Maha- bharata, Bhlsma  Parva,  Chapter  9,  Verse   47    mentions that   those    who   bathe  in    this  river  will  attain  Moksa (salvation). RSYAMCKA.  A  mountain.  Mahabharata,  Vana  Parva, Chapter  25,  Verse  9  states  that  Rama  and  Laksmana visited  the  sage  Markandeya  on  the  top  of  this  moun- tain. It  was  here  that  Rama  and  Laksmana  met Sugriva.  Mahabharata,  Vana  Parva,  Chapter  279, Verse  44  states  that  the  river  Pampa  runs  round  the Rsyamuka  mountain. RSYASR&GA.     Son  of  the  sage  Vibhandaka. 1)  Birth.     Vibhandaka,  son  of  Ka^yapa  was  the    father of  Rsyasrnga.  There  is  a    strange    story   about   him  in the  Mahabharata. Once  sage  Vibhandaka  happened  to  see  Urvasl  at Mahahrada.  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.  Conse- quently Vibhandaka  named  the  boy  "RsyaSrnga". Vibhandaka  and  Rsyasrnga  lived  together  in  the aSrama.  Rsyasrnga  grew  up  into  a  youth,  but  he  had never  seen  anyone  except  his  father  Vibhandaka. 2)  Rainfall   in  the   kingdom  of  Anga.     At  that  time,    the kingdom  of  Anga  was  ruled  by  Lomapada,  a   friend   of Dasaratha.  Once  he  cheated  a  Brahmana.  Consequently all  the  Brahmanas  in  that  country   left  the   place   and emigrated  to  other  lands.  From  that  time  there  was   no rain  in  the  land  of  Anga.  A  severe  drought  and    famine followed.    Lomapada   invited    devout   Brahmanas  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  yaga,  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  wo- man    At    last   he  got   news    that    Rsyasrnga,    son   of Vibhandaka  was  the   sage  who  had  never  seen  women. He  then  began  to  plan  how  RsyasVnga  could  be  brought over  to  Anga. Lomapada  called  together  some  prostitutes  and  asked them  whether  they  could  bring  Rsyasrnga  to  his country.  All  except  one  of  them  said  it  was  quite RSYASR&GA 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  asrama  in  a  boat  in  which  they  sailed  in  the river  by  the  side  of  Vibhandaka's  asrama. They  stopped the  boat  close  to  the  asrama  and  one  of  the  girls  enter- ed the  asrama  when  Vibhandaka  was  not  there.  She had  a  talk  with  RsyaSrnga  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  asrama,  three  yojanas away.  Rsyasrnga  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  Vibhandaka returned  to  the  asrama.  Finding  him  unusually  restless and  dejected,  the  father  asked  him  whether  anyone had  come  there.  Rsyasrhga  who  was  an  entire  stranger to  the  feminine  world  told  his  father  that  a  handsome youth  of  irresistible  charm  had  visited  him  during Vibhandaka's  absence.  But  fromRsyasrnga's  description of  the  "youth"  Vibhandaka  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  asrama  in  the  absence  of  Vibhandaka.  At  her  sight Rsyagrriga  was  enraptured  and  before  his  father's return,  they  left  the  asrama.  They  entered  the  floating asrama  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  Lomapada.  They  landed there  and  the  King  married  his  daughter  Santa  to Rsyasrnga. To  appease  Vidhandaka,  Lomapada  sent  him  rich presents  and  much  wealth.  When  Vibhandaka  returned to  his  as'rama  he  was  met  by  the  King's  servants  who had  brought  the  presents  and  wealth.  Ignoring  them and  their  rich  presents,  the  furious  Maharsi  set  out  to the  city  of  Campa,  the  capital  of  the  Anga  Kingdom. At  the  royal  command,  Vibhandaka  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  asrama after  the  birth  of  a  son,  Vibhandaka  left  the  palace. As  a  result  of  Rsyasrhga's  yaga  there  was  rainfall  in Anga  and  famine  ended.  After  the  birth  of  his  child  he returned  to  the  forest  as  ordered  by  his  father.  (M.B. Aranya  Parva,  Chapters  110-112). 3)  RsyaSrnga  in  Ayodhya.  King  Dasaratha  of  Ayodhya had  no  children  for  a  long  time.  His  Minister Sumantra  advised  him  to  invite  Rsyasrnga  to  perform a  yaga  for  the  purpose.  Lomapada  sent  Rsya'rnga  to Ayodhya  at  the  invitation  of  Dasaratha.  He  arrived  at Ayodhya  and  performed  a  yaga  called  Putrakamesti. From  the  sacrificial  fire  there  arose  a  dark  monstrous figure,  with  a  pot  of  pudding  in  his  hand.  Dasaratha received  it  from  him  and  gave  one  half  of  it  to  Kau- salya  and  the  other  half  to  Kaikeyi.  Both  of  them  gave half  of  their  shares  to  Sumitra.  Thus  Sumitra  got  two shares  while  the  other  two  wives  of  Dasaratha  got  only one  share  each.  As  a  result  Kausalya  and  Kaikeyi  gave birth  to  a  son  each,  while  Sumitra  had  two  sons. Kausalya's  son  was  named  Rama,  Kaikeyl's  son  was RTAI 653 RTUPARNA Bharata   and   Sumitra's     sons      were      Laksmana    and Satrughna.  (Valmiki  Ramayana,  Bala  Kanda,  Chapters 14-16). RTAI.  One  of  the  11  Rudras.  (M.B.    Anusasana    Parva, Chapter  150,  Verse  12). RTA  II.     See  under  the  word  Pramrta. RTA  III.     This  word  has   a   general    meaning     "truth". Besides;  in  Agni  Purana,  Chapter  152,     we   see    that   it also  means  "Something  obtained  by  begging". RTADHAMA.     Another     name     of  Sri     Krsna.    (M.B. Santi  Parva,  Chapter  342,  Verse  62). RTADHVAJA  I.  (KUVALA$VA— DHUNDHUMARA). A  famous  King  of  the  Iksvaku  dynasty. 1 )  Genealogy.     From     Visnu    were     descended     in    the following  order — Brahma — Marici— Kas  yapa — Vivasvan — Vaivasvata  Manu  — Iksvaku  —  Vikuksi  — •  Sasada  — Kakutstha — Anenas — Prthula.'  va — Vi  svaga:'  va —  Adri — Kuvalasva    (Dhundhumara). 2)  How   he     got    the     name     Dhundhumdra.      The   most heroic   exploit  of  Kuvalasva   or  Kuvalayasva  was    his killing   of  the  Asura    Dhundhu. Madhu  and  Kaitabha  were  two  Asuras  born  from  the ears  of  Mahavisnu.  The  Asura  Dhundhu  was  their son.  After  his  birth,  Mahavisnu  killed  Madhu  and Kaitabha.  Dhundhu  was  furious  over  the  death  of  his fathers.  He  worshipped  Brahma  who  granted  him unconquerable  strength.  After  defeating  the  gods  he went  to  the  desert  called  Ujjalaka  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.  Uttanka,  a  sage  who  lived  in  the neighbourhood  of  Ujjalaka  was  the  person  who suffered  most  from  Dhundhu's  misdeeds. Brhadasva,  of  Iksvaku  dynasty  and  father  of  Kuvalasva in  his  old  age  entrusted  the  rule  of  the  country  to  his son  and  prepared  to  go  to  the  forest.  At  that  time, sage  Uttanka  came  there  and  advised  the  King  to  go to  the  forest  only  after  killing  Dhundhu.  Brhadasva called  his  son  Kuvalasva  and  after  giving  him  the  task of  killing  Dhundhu,  proceeded  to  the  forest. Kuvalasva  had  21,000  sons.  Leading  them,  he  went  to the  desert  Ujjalaka  to  kill  Dhundhu.  Uttanka  declared that  anyone  who  killed  Dhundhu  would  get  part  of Mahavisnu's  strength.  Kuvalasva 's  sons  surrounded Dhundhu.  The  Asura  awoke  with  anger.  In  the  fire from  his  eyes,  all  the  21,000  sons  of  Kuvalasva  were burnt  to  ashes.  Next  Kuvalasva  came  into  conflict  with Dhundhu.  In  that  fight  Dhundhu  was  killed.  The  gods gave  Kuvala'va  many  boons.  From  that  day,  Kuvala'va got  the  name,  "Dhundhumara"  (one  who  killed Dhundhu) .  (M.B.  Vana  Parva,  4  Chapters  from  201 ). 3)  His  sons.     Kuvalasva  had    three    more   sons   named Drdhasva,     Kapilasva     and  Candrasva,    or  Bhadrasva besides  the  21,000  sons.    (M.B.  Vana    Parva,   Chapter 204,  Verse  40). 4)  Vamana  Purana,    Chapter    59   gives    the    following account    of  how    Kuvalasva    won    the   favour    of  sage Galava. Long  ago  while  sage  Galava  was  performing  tapas  in his  aSrama,  an  Asura  called  Patalaketu  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  Rtadhvaja,  King  of  the  lunar  dynasty. Rtadhvaja  mounted  the  horse  and  killed  Patalaketu. It  was  Visvavasu  who  dropped  this  horse  from  Heaven. Patalaketu  had  once  fallen  in  love  with  Vixvavasu's daughter,  Madalasa.  It  was  in  revenge  that  Visvavasu had  done  like  this. RTADHVAJA  II.  A  Maharsi  (sage).  The  sage  Jabali  was his  son.  (For  further  details,  see  Para  2  under  the word  Visvakarma). RTAMBHARA.  An  ancient  King.  He  worshipped Kamadhenu  and  obtained  a  son  who  was  a  devotee  of Visnu.  The  son's  name  was  Satyavan.  In  connection with  Sri  Rama's  Asvamedhayaga,  Satrughna  who  was leading  the  horse,  arrived  in  Satyavan's  city  during his  tour  of  the  eastern  lands.  (Padma  Purana,  Patala Khanda,  Chapter  30). RTASTUBH  A  Muni  (sage)  celebrated    in    the  Rgveda. (Rgveda.  1st  Mandala.  16th  Anuvaka,  112th  Sukta). RTAYU.    See  under  Kalihga. RTEYU  I.  A  king  of  the  Lunar  dynasty. RTEYU  II.  A  Maharsi  (sage)  of  the  western  country.  He was  a  rtvik  (priest  officiating  at  a  yaga)  of  Varuna. (M.B.  AnuSasana  Parva,  Chapter  150,  Verse  36). RTUKALA.  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 Rtukala.  (Rtu — Menstruation.  Kala — 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,  llth  13th,  15th) are  to  be  preferred  if  a  female  issue  (daughter)  is  desired. (Agni  Purana,  Chapter  151). RTUPARNA.  A  king  of  the  Iksvaku  dynasty. 1.  Genealogy.  From  Visnu  were  descended  in  the  follow- ing order-Brahma-Kasyapa-Vivasvan-Vaivasvata  Manu- Iksvaku-Vikuksi-Sas'ada-Puranjaya-Kakutstha  -  Anenas- Prthula$va-Prasenajit-Yuvana£va-Mandhata-Purukutsa- Trasadasyu-Anaranya-Aryasva  -  Vasumanas  -  Sutanva- Trayyaruna  -  Satyavrata  (Trisanku)  -  Hariscandra- Rohitasva-Harita  -  Cuncu  -  Sudeva  -  Bharuka-  Sagara- Asamanjasa-Arhsuman  -Bhaglratha-Srutanabha-Sindhu- dvipa-Ayutayus-Rtuparna. 2 )  Other  Details. i)  Nala's  incognito  life.  While  Nala  was  wandering  in the  dense  forest  after  leaving  Damayanti,  he  was  bitten by  the  serpent,  Karkotaka.  His  complexion  turned  blue owing  to  the  effect  of  the  poison.  Karkotaka  gave  him a  garment  by  wearing  which  Nala  could  regain  his  form. As  advised  by  Karkotaka,  Nala  went  to  the  palace  of Rtuparna,  king  of  Ayodhya,  assuming  the  'name Bahuka.  He  lived  there  as  the  chief  charioteer  of  the king.  He  had  mastered  the  art  "Asvahrdaya"  by  which he  could  drive  the  chariot-horses  with  astonishing  speed. Rtuparna  appointed  him  as  his  chief  charioteer  and  gave him  two  assistants,  Varsneya  and  Jivala.  (M.B., Aranya  Parva,  Chapter  67). (ii)  Rtuparna  and  the  second  marriage  of  Damayanti. Damayanti  came  to  know  that  Nala  was  living  in  Rtu- parna's  palace,  through  the  messenger  Parnada.  She RTUSTHALA 654 RUDRA sent  a  secret  mesage  to  Ayodhya  through  a  Brahmana named  Sudeva  that  her  second  marriage  was  fixed  for the  next  day  and  that  Rtuparna  should  attend  the ceremony.  Rtuparna  started  at  once  with  Bahuka  as  his charioteer.  On  the  way,  Rtuparna'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.  Rtuparna  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 "Aksahrdaya"  and  he  taught  it  to  Nala.  In  return  for it,  Nala  taught  the  king  the  art  of  Asvahrdaya.  At  last they  reached  the  city  of  Vidarbha.  Damayanti  managed to  recognize  Nala  even  in  his  disguise.  Rtuparna  who was  happy  over  the  reunion  of  Nala  and  Damayanti returned  to  Ayodhya  on  the  next  day.  (M.B.  Vana Parva,  Chapter  77). RTUSTHALA.  A  Celestial  damsel.  In  Mahabharata,  Adi Parva,  Chapter  122,  we  find  that  she  attended  the  birth festival  of  Arjuna. RTVA.  A  Deva  Gandharva.  Mahabharata, Adi  Parva, Chapter  122  states  that  he  had  taken  part  in  Arjuna's birth-festival. RTVIK.  A  Priest  who  officiates  at  a  yaga. Those  who  perform  yagas  like  Agnisandhana,  Agnistoma, Pakayana  etc.  are  called  Rtviks.  vManusmrti,  Chapter  2, Verse  143). RUCAKAPARVATA.  (The  mountain  Rucaka)  A  mountain standing  near  the  mountain  Mahameru.  It  is  mentioned in  Devi  Bhagavata,  Skandha  8,  that  there  are  twenty mountains  including  Rucaka  on  the  four  sides  of Mahameru. RUCI  I.  A  celestial  maid  of  Alakapurl.  This  celestial maid  danced  in  the  Palace  of  Kubera  on  the  occasion of  the  visit  of  Astavakra.  (M.B.  Anusasana  Parva, Chapter  19,  Stanza  44). RUCI  II.  A  son  of  Brahma  and  a  Prajapati.  This  praja- pati  married  Akuti  the  daughter  of  Manu  Svayambhuva. A  son  and  a  daughter  were  born  to  Ruci  of  Akuti.  The son  was  the  incarnation  of  Visnu.  He  was  named  Yajna. The  daughter  who  was  incarnation  of  Mahalaksmi  was named  Daksina.  Yajna  was  brought  up  in  the  hermitage of  Svayambhuva  and  Daksina  grew  up  in  the  hermitage of  Ruci.  When  they  grew  up  Yajna  married  Daksina. Twelve  sons,  named  Tosa,  Santosa,  Pratosa,  Bhadra, Sand,  Idaspati,  Idhma,  Kavi,  Vibhu,  Vahni,  Sudeva and  Rocana,  were  born  to  the  couple.  In  the  time  of Manu  Svayambhuva  these  twelve  were  called  the Tusitas,  a  group  of  devas  (gods). RUCI  III.  The  wife  of  the  hermit  named  Devasarma. (For  detailed  story  see  under  Vipula) . RUCI  PARVA.    Son  of  the    king   Akrti.  In  the    Bharata battle,  to   save  Bhimasena,    Ruciparva   confronted   the elephant  of  Bhagadatta  and  was  killed    by   Bhagadatta. (M.B.  Drona  Parva,  Chapter  26,  Stanza  51) . RUC1RASVA.  A  king  of  the  Lunar  dynasty.  (Bhagavata, Skandha  9) . RUDHIRAMBHAS.     A    hell.     (See     under     the    word Kala). RUDHIRASANA.  A  giant-chief  who  came  to  fight  with Sri  Rama,  under  the  leadership  of  the  giant  Khara.  In that  fight  the  captains  of  the  army  of  the  giants  were Rudhirasana  etc.  All  of  them  were  killed  by    the    arrow of  Sri    Rama.     (Valmlki    Ramayana,    Aranya,    Kanda Sarga  26). RUDRA.  A  form  of  Siva. 1 )  General  information.  The  birth  of  Rudra  is  from Brahma.  Even  before  the  creation  of  the  Prajapatis, Brahma  had  created  Sanandana,  Sanaka,  Sanatana  and Sanatkumara.  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, Brahma  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  Brahma.  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.  Brahma,  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  Puranas.  In  a  text  it  is  said  that  the  eleven Rudras  are,  Manyu,  Manu,  Mahmasa,  Mahan,  Siva,  Rtu- dhvaja,  Ugraretas,  Bhava,  Kama,  Vamadevaand  Dhrta- vrata.  According  to  some  other  Puranas,  the  eleven Rudras  are  Aja,  Ekapada  (Ekapat)  ,Ahirbudhnya,  Tvasta, Rudra,  Hara,  Sambhu,  Tryambaka,  Aparajita,  Isana and  Tribhuvana.  Brahma  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  woman- portion  eleven  Rudranis  came  into  being.  They  were Dhi,  Vrtti,  Us"ana,  Urna,  Niyuta,  Sarpis,  Ila,  Ambika, Iravatl,  Sudha  and  Diksa.  The  eleven  Rudranis  became the  wives  of  the  eleven  Rudras.  (Visnu  Purana,  Arhsa  1. Chapter  7). 2)  Other  information  regarding  Rudra.  Details  about the  orgin,  life,  character  etc.  of  Rudra  which  occur  in other  Puranas  are  given  below. (i)  Thirtythree  children  were  born  to  Prajapati  Ka<ya- pa,  by  his  wife  Aditi,  as  Adityas,  Vasus,  Rudras  and ASvins.  (Valmlki  Ramayana,  Aranya  Kanda,  Sarga  14) . (ii)  From  the  fury  of  Brahma,  Rudra  was  born;  from the  lap  of  Brahma,  Narada  was  born ;  from  the  right thumb,  Daksa;  from  the  mind,  Sanaka  and  the  others; and  from  the  left  thumb,  a  daughter  named  Virani  was born.  (Devi  Bhagavata,  Skandha  7). (iii)  In  the  beginning  of  Kalpa  (Age  of  Brahma) Brahma  meditated  upon  getting  a  child  like  himself and  a  child  of  blue  complexion  appeared  on  his  lap. He  ran  here  and  there  crying  aloud.  Brahma  asked  him "Why  are  you  crying?"  He  replied:  "I  must  be  named." Because  he  was  crying  (doing  rodana)  Brahma named  him  Rudra  (He  who  cries).  He  cried  seven  times more.  Brahma  gave  him  seven  more  names.  They were  Bhava,  Sarva,  Isana,  Pasupati,  Bhima,  Ugra  and Mahadeva.  Thus  there  were  eight  Rudras.  To  each  of them,  Brahma  gave  a  position  and  wives  and  children. KUDRAKETU 655 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  Suvarcala, Usa,  Vikesi  Siva,  Svaha,  Dlsa,  DIksa  and  Rohini. This  world  is  filled  by  the  sons  and  grandsons  and  so  on of  these  wives.  Their  sons  respectively  were  Sanaiscara Sukra,  Lohitanga,  Manojava,  Skanda,  Sarga,  Santana and  Budha.  This  Rudra  who  is  described  above, married  SatI  the  daughter  of  Prajapati  Daksa.  (Visnu Purana,  Arhsa  1,  Chapter  8).  (For  further  information see  under  SlVA  also) . RUDRAKETU.  An  asura.  Two  sons  named  Devantaka and  Narantaka  were  born  to  this  asura  by  his  wife  Sarada . The  hermit  Narada  was  greatly  pleased  at  the  valour  of these  two  sons,  and  taught  them  "Pancaksarimahavi- dya."  Devantaka  and  Narantaka,  who  became  haughty and  arrogant  by  their  prowess  were  killed  by  Ganapati. (Canes a  Purana,  Kriya  Kanda  2) . RUDRAKOTI.  A  holy  place  in  North  India.  Once  a  large number  of  hermits  gathered  in  this  place  to  worship Siva.  Greatly  pleased  at  this  Siva  appeared  before  them in  the  form  of  many  phalluses.  From  that  day  onwards the  place  Rudrakoti  became  a  holy  place.  (M.B.  Vana Parva,  Chapter  82,  Stanza  118). RUDRAKSA.    (Elaco  Carpus   seeds)     Beads  for  rosaries. 1)  General  information.     A   holy  thing  worn  by  devotees. InthePuranas  much  importance  is  attached  to  Rudraksa. In  Devi  Bhagavata,  Skandha  11,  there  is   a  story  stating how  Rudraksa  came  to  be  honoured  in  this  way. Once  there  lived  an  asura  chief    who  was    mighty   and valiant.  His  name  wds  Tripura.  He  defeated  Devas  and deva  chiefs  and  became  emperor  of  the  asuras.  The  Devas were  much  grieved  because  of  him.  They  went  to  Siva  and represented  their  grievances.    Siva  thought  for  a  while, how  to  kill  Tripura,  and  sat  with  open  epes.  This  sitting continued  for  a  thousand  divine  years.     After  this   pro- longed time  Siva  winked  his  eyes    and  tears   fell    down from  them.     The  Rudraksa  tree  originated    from    these tears.     From     the     Sun-eye   of  Siva   twelve    types   of Rudraksas  came  into  being;  from  the  moon-eye   sixteen kinds   of  Rudraksas    and   from  the  fire-eye  ten  kinds  of Rudraksas  originated.     Those  which   originated     from the  Sun-eye  are  bloodcoloured,  those  from  the  moon-eye white  Rudraksas  and  from  the  fire-eye  black   rudraksas. Boiled  Rudraksa   is   considered    a   Brahmin   caste,  red rudraksa  a   Ksatriya  caste,   white  one   a   Vaisya  caste and  the  black  rudraksa  a  Sudra  caste. 2)  Division  of  rudraksa  based  on  quality.  The   division   of rudraksa  according  to  the  number  effaces,  and  qualities thereof  are  given  below: With  one  face:  Rudraksa  with  only  one  face  is  the  figure of  Siva.  By  wearing  this  remission  from  the  sin  of Brahmahatya  could  be  procured. With  two  faces:  Rudraksa  with  two  faces  is  the  figure  of Devldeva.  This  is  known  by  the  name  "Gaurisankara". By  wearing  this  remission  from  all  sins  committed  know- ingly and  unknowingly,  would  be  obtained. With  three  faces:  This  is  the  figure  of  Agni  (fire).  By wearing  this  the  sin  incurred  by  Strihatya  (killing  a woman )  would  be  washed  away. With  four  faces:  Rudraksa  with  four  faces  is    the   figure of  Brahma.    By  wearing  this,  the  sin  incurred  by   Nara- hatya  (killing  a  man)  could  be  got  rid  of. With  five  faces:  This  is  the    figure  of  Kalagni    (Fire    of Kala  the  God  of  death).     By  wearing  this,  remission   of RUDRAMARGA 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  rudraksa. With  six  faces;  Six-faced  rudraksa  is  the  six-faced  god Karttikeya.  By  wearing  it  on  the  right  hand,  remission from  all  sins,  beginning  with  Brahmahatya  could  be obtained. With  seven  faces:    Rudraksa    with    seven   faces  is    the figure  of  Kamadeva  (Cupid).     If  this  is  worn,  sins  such as  theft  of  gold  etc.  could  be  removed. Eight  faces;  Rudraksa  with  eight  faces  is   the  figure   of Vinayaka,  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  rudraksa  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   rudraksa. With  ten  faces  : — This  is  the  figure  of  the  real  Janardana. If  one  wears  this,  the   devils,    wicked    planets,    Ghosts, goblins,  spirits  haunting   funeral    places,  Brahmaraksa- sas  (a  kind  of  demon)    etc.   will   not    come    near   him. Moreover,  snake-bite  would  not  affect  him. With  eleven  faces  : — Rudraksa  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 Vajapeyayagas  (A  kind  of  sacrifice). With  twelve  faces  : — Rudraksa  with  twelve    faces   is    the dwelling  place  of  the  twelve    Adityas.    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  wound- ed by  animals   with  horns,  or  quills  or  teeth.    He   need not  fear  disease  or  worry.  He  need  not  fear  to    go    any- where. 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     rudraksa   with thirteen  faces  will  be  equal  to  Karttikeya.  All  his  wishes will   be    realized.    He   will     get     rasa    (mercury)    and rasayana  (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  rudraksa  with fourteen  faces  will  be  exactly  like  the  real  Paramasiva. 3)  The  mode  of  wearing  Rudraksa.  He  who  wears  thirty- two  rudraksas  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  Sri Nllakantha  Paramasiva  Himself. RUDRAMARGA.  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). RUDRAlVl 656 RUKMl RUDRAtfl.     Another     name   of  Parvatl.    (For    further details  see  under  Parvati) . RUDRA^lRUDRA.  A  holy  place  in  India.  It  is mentioned  in  Mahabhiirata,  Anusasana  Parva,  Chapter 19,  Stanza  31,  that  the  great  hermit  Asjavakra  visited this  holy  place,  on  his  journey  to  the  northern  count- ries. RUDRAPADA.  A  holy  place  in  India.  It  is  mentioned in  Mahabharata,  Vana  Parva,  Chapter  82,  Stanza  100, that  if  Siva  is  worshipped  in  this  holy  place,  one  will obtain  the  fruits  of  performing  the  horse  sacrifice. RUDRAROMA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  7). RUDRASAVAR^I.     A  Manu.  (See  under  Manvantara) . RUDRASENA.  A  King  who  was  the  helper  of  Yudhi- sthira.  Mention  is  made  about  this  King  in  Maha- bharata, Drona  Parva,  Chapter  158,  Stanza  39). RUDRATA.  A  Sanskrit  critic  who  lived  in  the  9th century  A.D.  The  famous  Book  of  criticism  known  as "Kavyalankara",  was  written  by  this  scholar  who belonged  to  Kashmir. RUDRAVARTTA.  A  holy  place.  Mention  is  made  in Mahabharata,  Vana  Parva,  Chapter  84,  Stanza  37, that  by  taking  a  bath  in  this  holy  place,  one  could attain  heaven. RUHA.  Daughter  of  Surasa,  the  mother  of  Nagas.  She had  two  sisters  called  Anala  and  Vlrudha.  (M.B.  Adi Parva,  Daksinatya  Patha,  Chapter  66) . RUKMAKESX'.  The  youngest  of  the  five  sons  of  Bhis- maka,  King  of  Vidarbha.  (Bhagavata,  10th  Skandha) . RUKMA&GADA  I.  A  son  of  Salya  the  King  of  Madra. Mention  is  made  in  Mahabharata,  Adi  Parva,  Chapter 185,  Stanza  14,  that  this  Rukmangada,  the  brother  of Rukmaratha,  attended  the  Svayamvara  (marriage)  of Draupadi. RUKMA5IGADA  II.  Father  of  a  Vaisnavite  named Dharmangada.  This  Rukmangada  was  the  son  of Rtadhvaja,  the  King  of  the  city  of  Vidisa.  (See  under Dharmangada ) . RUKMARATHA  I.     Son  of  Salya,  King  of  Madra. (i)   He  attended    the    wedding     of  Draupadi    in    the company   of  his   father     and     brothers.    (Adi    Parva, Chapter  185,  Verse  14). (ii)  In  the  great  war  he  fell  unconscious  shot  by  the arrows  of  Sveta.  (Bhisma  Parva,  Chapter 47,  Verse  48) . (iii)  He  was  killed  by  Abhimanyu  in  the  great  war. ( Drona  Parva,  Chapter  45,  Verse  9 ) . RUKMARATHA  II.  A  synonym  of  Dronacarya.  As  he rode  in  a  golden  chariot  Drona  came  to  be  known  by this  name.  (Virata  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.  (Drona  Parva,  Chapter  112,  Verse  19). This  sect  of  Kings  attacked  Arjuna. RUKMAREKHA.  The  wife  of  King  Raibhya.  She  was the  mother  of  Ekavali.  (See  under  Ekavali). RUKMASUKRA.  N  son  of  Priyavrata  the  brother  of Uttanapada.  Prajapati  ViSvakarma  gave  in  marriage to  Priyavrata,  his  two  daughters  Surupa  and  Barhis- mati,  who  were  exceedingly  beautiful  and  good-natured. By  the  first  wife,  ten  sons  were  born  to  him.  Devi Bhagavata,  Skandha 8). RUKMAVATl.  The  daughter  of  Rukml.  Pradyumna married  this  lady.  Aniruddha  was  the  son  born  to Pradyumna  of  Rukmavati  (Bhagavata,  Skandha  10). RUKMl. 1 )  General  information.     King  of    the   Province    Bhoja- kata in  the  country  of  Vidarbha.  It    is    stated  in  Maha- bharata, Adi  Parva,  Chapter  67,    Stanza   62,    that    this Rukml  was  born  from  a  portion    of  the    Asura    named Krodhavasa. 2)  Birth.     Father  of  Rukmi    was    the   king   Bhismaka. Two  children  were  born  to   Bhismaka,    named    Rukmi and  Rukmini.    (M.B.  Sabha  Parva,  Chapter    31,  Stanza 62). 3)  Getting  a  bow.      Sri     Krsna     took      Rukml 's     sister Rukmim  by  force  and  married  her.  Rukmi  did  not   like this  and  so  he  confronted  Sri  Krsna.    In  the  contest  Sri Krsna  reviled  him.  Rukmi  got  angry  at  this  and  went  to Kailasa  and  did  penance  before  Siva.      Siva   appeared before  him  after  three  years,  and  gave  him  a    bow    for destroying  the  enemies.  Siva  told  him  that  it    would  be broken,  only  if  it  was  used  against    Mahavisnu.     After getting  this  bow  he   returned    to    Bhojakata    and    lived there. 4)  The  details  regarding  Rukml,  given   in  the  Mahabharata. ( i )  Rukmi  accepted  the  suzerainty  of  Sahadeva  at    the time    of  his   regional   conquest.      (M.B.    Sabha  Parva, Chapter  21,  Stanza  62). (ii)  Rukmi  paid  tribute  to  Kama  at  the  time  of  his regional  conquest.  (M.B.  Vana  Parva,  Chapter  254, Stanza  14). (iii)  The  Panda vas  had  sent  invitation  to  Rukml  for  the Bharata-battle.  (M.B.  Udyoga  Parva,  Chapter  11, Stanza  16). (iv)  Bhismaka,  the  father  of  Rukmi,  was  known by  the  name  'Hiranyaroma'  also.  Rukmi  became famous  throughout  all  the  countries.  He  accepted Druma,  a  famous  Kimpurusa  (Kinnara)  as  his  teacher in  archery.  Druma  presented  him  with  a  bow  called Vijaya.  This  Vijaya  was  on  a  par  with  the  Gandlva. Rukmi  fought  with  Sri  Krsna  and  was  defeated.  The place  at  which  he  was  defeated  by  Sri  Krsna  is  known as  Bhojakata. After  having  been  defeated  by  Sri  Krsna,  a  thought arose  in  the  mind  of  Rukmi  to  keep  amity  and  concord with  Sri  Krsna.  Knowing  this,  the  Pandavas  invited Rukmi  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 Rukmi  went  to  Duryodhana  and  promised  to  help  him. But  Duryodhana  also  rejected  his  help.  (M.B.  Udyoga Parva,  Chapter  158). 5 )  Death  of  Rukmi.  Discontented  with  everybody,  Rukmi lived  in  Bhojakata,  having  no  contact    with   any    body. During  this  period  the  king  of  Kalinga  once  approached Rukmi  and  advised  him    to   challenge  Balabhadrarama 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.     Rukmi  won  the  first  round   of game.     Staking  everything,    the    second    round    of  the game    began    and     Balabhadra   won    the   game.      But Rukmi  and  the  king   of  Kalinga    did    not   accept    the victory.     All  the  kings  who    witnessed  the   game   sided with  Rukmi.  Instantly  an  ethereal  voice  said  "Balabha- drarama has  won  the  game."      The   friends  of  Rukmi did  not  accept  the  ethereal  voice.    They  began  to  create a  tumult    in    the   hall.     Balabhadrarama    who   became furious  at  this  ridicule  took  a  pestle  of  iron    and    killed RUKMINI 657 RURUI Rukmi  with  one  blow.     The  rest  of  the  kings  fled    from the  place.     (Bhagavata,  Skandha  10). RUKMINI.     The  chief  queen  of  Sri  Krsna. 1 )  Birth.     From  the    following    Puranic    statements,   it could  be  understood  that  Rukmini  was  the    incarnation of  goddess  Laksmi. (i)  "Sri  Devi  (Laksmi)  by  her  portions,  took  birth  in the  earth  as  Rukmini  in  the  family  of  Bhlsmaka". (M.B,  Adi  Parva,  Chapter  67,  Stanza  156). (ii)  Formerly  Laksmi  Devi  took  birth  as  the  daughter of  Bhrgu  by  his  wife  Khyati.  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 Amrta  (ambrosia).  When  Visnu  took  birth  as  Aditya, Laksmi  took  birth  from  lotus.  When  Visnu  incarnated as  Paras urama  Laksmi  Devi  became  the  earth-goddess. In  the  incarnation  of  Sri  Rama  she  became  Sita  and  in that  of  Sri  Krsna  she  was  Rukmini.  (Visnu  Purana, Arnsa  1,  Chapter  9). It  was  in  the  kingdom  of  Vidarbha  that  Laksmi  Devi took  birth  as  Rukmini  during  the  incarnation  of  Sri Krsna.  To  Bhlsmaka,  the  King  of  Vidarbha,  five  sons beginning  with  Rukmi,  were  born.  The  sixth  was  a daughter  who  was  named  Rukmini.  She  grew  up  into a  beautiful  damsel.  (Bhagavata,  Skandha  10). 2)  Marriage.     Rukmini  fell  in  love  with  Sri  Krsna.  Her parents  agreed  to  her   choice.    But   her   brother  Rukmi was  an  enemy  of  Sri   Krsna.  Rukmi  desired  to  give  his sister  to  Sisupala.  The  date  of  the   marriage  was   fixed and  the  heart  was  burning  within  Rukmini.  She   sent  a Brahmin  as  messenger  to  Krsna. The  time  of  marriage  drew  near.  The  kings  of  Ahga, Kalinga,  Malava,  Kekaya,  Vanga,  Magadha,  Kosala, Salva,  Cola,  Pandya,  Kerala  and  so  on  took  their  seats in  the  nuptial  hall.  Sri  Krsna  and  Balabhadra  came with  their  army.  The  army  under  the  leadership  of Balabhadra  remained  behind  and  Sri  Krsna  went  alone to  the  nuptial  hall.  While  preparations  were  being made  to  give  Rukmini  to  Sisupala,  Sri  Krsna  took  her in  his  chariot  and  quickly  left  the  place.  All  the  other kings  who  ran  after  Sri  Krsna  to  fight  had  to  confront with  the  mighty  army  of  Balabhadra,  who  defeated  the kings  and  returned  to  Dvaraka.  (Bhagavata,  Skandha 10). 3)  Sons.     It  is  mentioned  in    Bhagavata,    Skandha    10, that  ten  sons  were    born    to   Sri   Krsna   by   Rukmini. They  were  Pradyumna,  Carudesna,  Sudesna,  Carudeha, Suca.ru,    Carugupta,   Bhadracaru,    Carucandra,    Caru- bhadra  and  Caru.    But  a  slight  difference  is  observed  in the  description     of    the    sons    of    Rukmini    given   in Mahabharata,  Anusasana  Parva,   Chapter  14,    Stanzas 33  and  34. 4)  Yoked  to  the  chariot  by  Durvdsas.    See  under  Durvasas, Para  3. 5)  Consoled  Arjuna.      After   the   death    of    Sri   Krsna, Arjuna  visited   Dvaraka.     Seeing   the   dilapidated   city without  rulers  and    the   women   without   husbands,    he cried  aloud.     Rukmini  Devi  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  Sri  Krsna,  Rukmini,  with the  other  wives  of  Sri  Krsna  jumped  into  a  burning  pyre and  died. "Saibya,   Rukmini,  Gandhari,  HaimavatI  and  Jamba- vati  jumped  into  the  fire."  (M.B.  Mausala  Parva, Chapter  7,  Stanza  73). 7)  The  Palace  of  Rukmini.  There  is  a  statement  in  the Mahabharata,  Daksinatya  Patha,  Sabha  Parva,  Chapter 28,  about  the  palace  of  Rukmini.  "Vis"vakarma  built a  palace  for  Sri  Krsna  at  the  instance  of  Indra.  The highest  dome  of  it  is  covered  with  gold.  So  this  dome dazzled  as  the  peak  of  Mahameru.  It  was  this  dome that  was  set  apart  for  his  beloved  wife  Rukmini  by  Sri Krsna". RUMA  I.  A  noble  woman  obtained  from  the  sea  of  Milk at  the  time  of  its  churning  by  the  devas  and  the  asuras to  get  Amrta  (Celestial  honey  of  immortality).  At  the time  of  the  churning,  many  beautiful  and  noble  things were  obtained  from  the  sea  of  Milk.  Jyestha,  Airavata, Uccaibsravas,Kalpa  tree,  Cintamani,  Kaustubha,  Candra (Moon),  Celestial  maids,  nymphs  of  heaven,  Maha- laksmi,  Tara,  Ruma  and  so  on  were  some  of  them. (Kamba  Ramayana,  Yuddha  Kanda) . RUMA  II.  The  wife  of  Sugrlva.  She  was  the  daughter of  the  famous  monkey  called  Panasa.  (Brahmanda Purana,  3:7:221).  After  driving  Sugrlva  away  from Kiskindha,  Bali  took  Ruma  by  force.  After  the  death of  Bali,  Ruma  returned  to  Sugrlva.  (Valmlki  Rama- yana, Kiskindha  Kanda,  Chapter  20,  21 ;  Padma Purana  4:' 112:161). There  was  Ruma  also,  among  the  women  who  came  to see  Sri  Rama  on  his  return  to  Kiskindha  after  visiting Vibhlsana.  (Padma  Purana,  Srsti  Khanda). RUMANVAN.  Son  of  Supratlpa,  a  captain  of  the  army ofUdayana.  (See  under  Udayana) . RUM  A  WAN  II.  The  eldest  of  the  five  sons  born  to Jamadagni  by  his  wife  Renuka.  The  sons  of  Jamadagni were,  Rumanvan,  Susena,  Vasu,  Visvavasu  and ParaSurama.  It  was  Rumanvan  that  Jamadagni  ordered to  kill  Renuka  who  was  late  in  fetching  water  from  the river.  But  Rumanvan  did  not  obey  his  father.  The angry  hermit  cursed  Rumanvan.  According  to  the  curse Rumanvan  became  dull-witted  like  birds  and  beasts. ( M.B.  Vana  Parva,  Chapter  116,  Stanza  10). RUPAKA.     See  under  Pattu    (Ten) RUPAVAHIKA.  A  country  in  ancient  India.  Mention is  made  about  this  country  in  Mahabharata,  Bhisma Parva,  Chapter  50,  Stanza  43. RUPAVATl.  A  harlot  who  lived  in  Tretayuga.  It  is mentioned  in  Padma  Purana,  Patala  Khanda,  that Rupavatl  and  her  lover  Devadasa  attained  salvation by  adopting  the  life  of  a  house-holder  in  the  forest. RUPAVIDYA.  The  figure  of  Devi.  The  figure  of  Devi, shown  as  sitting  with  twelve  hands,  is  called Rupavidya.  (Agni  Purana,  Chapter  50) . RUPINA.  A  son  born  to  the  emperor  Ajamidha  by  his wife  Kesini.  He  had  two  brothers  named  Jahnu  and Vraja.  (M.B.  Adi  Parva,  Chapter  94,  Stanza  32) . RURU  I.     A  hermit   famous  in  the  Puranas. 1 )  Genealogy.  Descended  from  Visnu  in  the  following order:    Brahma-Bhrgu  -Cyavana  -  Pramati  -  Ruru. 2)  Birth.     The  beautiful  Puloma  was  the  wife  of  Bhrgu. Bhrgu     got     the    son   Cyavana   by  Puloma.    Cyavana married  Sukanya  the  daughter  of  Saryati.  A  son   named Pramati   was     born  to     them.    The     hermit  Pramati married   the  beautiful   damsel   Pratapl.    Ruru   is  their son.  He  grew  up  to  be  a  famous  hermit.    (Devi  Bhaga- vata,   Skandha  2) . RURU  II 658 SABALASVA  II 3)  Marriage.  Ruru  happened  to  see  the  exceedingly beautiful  Pramadvara  the  daughter  of  Visvavasu  by Menaka.  The  moment  he  saw  her  he  fell  in  love  with her.  The  father  of  Pramadvara  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  Pramadvara  who  had  been  run- ning 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  Gayatrl,  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  Pramadvara  came  to  life  again  and Ruru  married  her.  ( Devi  Bhagavata,  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  came  across.  Finally  when  he  confronted Dundubna  he  was  given  exhortations  and  good  advices regarding  righteousness  by  Dundubhla.  (M.B.  Adi  Parva Chapter  9,  Stanza  19  ).  Moreover  it  is  mentioned  in Mahabharata,  Adi  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  procur- ing a  boon  from  Brahma,  Ruru  became  arrogant  and attacked  the  realm  of  gods.  The  Devas  who  were  de- feated by  Ruru  ran  to  the  Blue  mountain  and  prostrat- ed before  the  goddess  Sakti,  who  had  been  doing penance  there.  This  goddess  Sakti  had  been  born  from the  matted  hair  of  Siva. Ruru  followed  the  Devas  and  reached  the  Blue  moun- tain. When  Devi  saw  Ruru  and  his  mighty  army  a loud  laugh  burst  out  from  her.  From  that  laugh  thou- sands of  devilish  figures  came  into  existence.  They completely  annihilated  the  army  of  Ruru.  After  this Devi  killed  Ruru  with  the  nail  of  her  toe.  ( Padma Purana,  Srstf  Khanda). RURUKA.  '  A  King  of  the  Iksvaku  dynasty.  This  King was  a  scholar  in  economics  and  administration. (Harivarhsa,  1  ;  13;  29). RUSABHANU.  WifeofHiranyaksa,  an  asura.  (Bhaga- vata, Skandha  7). RUSADRATHA.  A  King  of  the  Aiiga  family.  He  was the  son  of  Titiksu  and  the  father  of  Paila,  a  member of  the  line  of  Vyasa's  disciples.  (Agni  Purana,  Chapter 277). RUSADRU.  A  King  in  ancient  India.  It  is  mentioned in  Mahabharata,  Sabha  Parva,  Chapter  8,  Stanza  13, that  this  King  stays  in  the  palace  of  Yama. RU§AMA.  A  Priest  who  had  studied  the  Vedas  well. A  story  occurs  in  the  'Pancavims'abrahmana',  about *his  priest. Once  Indra  and  Rumania  bet  on  going  round  the world.  Both  got  ready  and  started.  But  RuSama walked  round  Kuruksetra  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,  "Kuruksetra  is the  dais  of  Brahma,  and  so  Kuruksetra  contains  the entire  world.  Therefore  both  Indra  and  Rusama  were declared  to  have  won  the  bet." RUSAixtGU.  An  ancient  hermit.  Once  the  great hermit  Arstisena  came  to  the  hermitage  of  Rusangu  and did  severe  penance.  ViSvamitra  obtained  Brahmanatva (Brahminhood )  by  doing  penance  in  this  place.  To- wards the  end  of  his  life  Rusangu  and  his  sons  came  to Prthudakatlrtha  and  sang  laudatory  songs  about Prthudakatlrtha.  Rusangu  said  that  those  who  did penance  and  died  in  this  holy  bath  would  not  have  to undergo  miseries  after  death.  (M.B.  Salya  Parva, Chapter  39,  Stanza  24). RUSARDDHIKA.  A  wicked  King  of  the  Saurastra dynasty.  Mention  is  made  about  this  King  in  Maha- bharata, 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  "Alankara- sarvasva"  is  written  by  him.  He  was  the  teacher  of Mankha,  the  author  of  Srlkanthacarita'.  Some  are  of opinion  that  Ruyyaka  had  written  only  the  Sutras  in the  book  'Alankarasarvasva'  and  that  the  gloss  or commentary  was  given  by  Mankha.  Some  of  the  other works  of  Rucika  are  Sahrdayallla,  Alankaranusarani etc. S §A  (ST).  The  letter  Sa  means  to  lie  down  and  also Samkara.  'Sam'  means  comfort  or  happiness.  (Agni Purana,  Chapter  348). SA  (T).  Sa  means  noble,  sublime.  (Agni  Purana, Chapter '348). SA  (?T).  The  sound  'Sa'  means  indirect;  'Sa,  Laksml (Goddess  of  wealth  and  prosperity)  and  'sam'  means hair.  (Agni  Purana,  Chapter  348). CABALA.  A  naga  born  to  Kasyapaprajapati  of  his  wife Kadru.  (Adi  Parva,  Chapter  85,  Verse  7). SABALAKSA.  A  divine  maharsi.  He  once  visited Bhisma.  ( Anus"asana  Parva,  Chapter  26,  Verse  7) . SABALASVA  I.  The  thousand  sons  born  to  Daksa  of his  wife  Virarri,  are  known  as  Sabalasvas.  To  procre- ate man-kind  Daksa  first  created  five  hundred  sons  by his  wife  Asikni  and  named  them  Harya.'vas. Daksa  had  to  create  the  SabalasVas  as  the  Harya.'vas were  misled  by  Narada.  But,  Narada  approached  and told  the  Sabalasvas  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  Narada's  advice  the  Sabala^vas  also  set  out to  measure  the  extent  of  the  earth  and  they  have  not yet  returned.  Because  of  this  Brahma,  cursed  that Narada,  instead  of  living  at  one  place,  should  always be  on  the  move.  (Visnu  Purana,  Part  1,  Chapter  15). SABALASVA  II.  A  King  born  in  the  dynasty  of  King Kuru.  His  father,  Aviksit  or  Asvavan  was  the  grand- son of  King  Kuru.  Aviksit  had,  besides  Sabalasva, seven  sons  calied  Parlksit,  Adiraja  Viraja,  Salmali, UccaisY  ravas,  Bharhgakara  and  Jitari.  (Adi  Parva, Chapter  94,  Verse  52). SAHARA 659 SABARIMALA SABARA.     A  mleccha — low    caste.    The     Mahabharata has  the  following  about  Sabaras. ( i )  Sabaras  were  born  from  the  dung  and  urine  of NandinI,  the  cow  of  Vasistha.  (Adi  Parva,' Chapter  174, Verse  16). (ii)   When  Satyaki  annihilated  the  Kauravas    the   dead bodies  of  thousands  of  Sabaras   were   heaped    on     the battle-field.  (Drona  Parva,  Chapter  119,  Verse  46). (iii)  In  early  days  the  Sabaras  lived    in    the    kingdom of  Mandhata,  their  profession  being  murder    and    loot- ing. (Santi  Parva,  Chapter  65,  Verse  13). (iv)    Siva  had  once  taken    the  form    of  forest-dwellers and  Sabaras.      (Anusasana  Parva.    Chapter   65,   Verse 17). (v)  Many  Ksatriyas  lived  for  many  years  hidden  in caves  for  fear  of  Paras  urama,  and  as  they  had  no association  with  ksatriyas  during  the  period,  they became  Sabaras.  (AsVamedhika  Parva,  Chapter  29, Verse  15). SABARl.  A  woman  of  the  tribe  of  forest-dwellers.  Sri Rama,  during  his  life  in  the  forest,  gave  her  salvation. 1 )  Former  life.  Sabarl,  in  her  former  life,  was  the  only daughter  Malini  of  the  Gandharva  King,  Citrakavaca. An  erudite  scholar,  Vitihotra,  married  her.  As  he  was ever  immersed  in  contemplation  of  Brahman  his  wife Malini,  (later  Sabarl)  kept  one  hunter,  Kalmasa,  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  Matanga's  hermitage. Malini  in  tears  sought  redemption  from  the  curse  from her  husband,  and  he  told  her  that  she  would  get  ab- solution from  her  infamy  and  the  curse  from  Sri  Rama. Immediately  she  was  transformed  into  a  hunter-woman and  she  came  to  the  suburbs  of  Matangasrama.She  took a  special  liking  for  the  place,  the  reason  being  that  the flowers  in  the  agrama  possessed  a  special  fragrance. Once  while  the  disciples  were  carrying  a  load  of flowers  for  the  muni  (Matanga)  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,  Aranyakanda of  Valmiki  Ramayana. "Oh  !  Rama  !  nobody  plucks  and  wears  those  flowers. They  neither  fade  nor  fall  down.  While  the  disciples  of Matanga  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  Sabari,  who  has  taken  to sannyasa  and  who  tends  the  flowers.  She  will  attain heaven  only  after  seeing  you." Sabari  lived  for  long  there  serving  Matanga's  disciples, performing  tapas  and  learning  knowledge  about Brahman.  At  the  time  of  the  munis  giving  up  their physical  bodies  they  blessed  Sabarl  that  without  further delay  she  would  meet  Rama  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  await- ing the  arrival  of  Rama. It  was  the  period  of  the  life  in  the  forest  of  Rama  and Laksmana.  After  visiting  various  agramas  Rama  at last  came  to  Matangasrama.  Hearing  about  Rama's visit  Sabarl  had  gathered  a  lot  of  fruits.  Now,  Rama and  Laksmana  came  and  Sabari  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  Sabarl  appeared  as  nectar  to  Rama.  Then  Sabarl told  Rama  thus:  "When  you  go  a  short  distance  south- wards there  is  the  beautiful  stream  called  Pampa.  You cross  Pampa  and  advance  a  little  further  and  you  will reach  mount  Rsyamuka.  On  the  top  of  that  mountain lives  Sugrlva,  son  of  Sun,  and  if  you  enter  into  alliance with  him  you  will  succeed  in  finding  out  and  getting back  Sita  after  annihilating  the  enemies.  Oh  !  Lord  ! my  salutations." After  speaking  thus,  Sabari  the  great  anchorite  and chaste  woman  closed  her  eyes.  Immediately  she  was transformed  into  Malini,  the  Gandharva  damsel,  and all  at  once  a  handsome  Gandharva  prince  appeared  there in  a  divine  plane.  It  was  Vitihotra,  the  husband  of Malini.  After  saluting  Sri  Rama  he  took  away  his  wife in  a  chariot  to  the  Gandharva  city.  (Kamba  Rama- yana, Aranyakanda) . SABARIMALA    (SABARI  MOUNTAIN).    A  sacred place  in  South  India  in  the  eastern  region  of  Kerala  on a  mountain  called  Sabarimala.  It  is  not  quite  certain whether  the  name  of  this  mountain  is  in  any  way  related to  Sabarl,  to  whom  Sri  Rama  had  given  salvation.  At any  rate  a  very  ancient  temple  with  Sasta  as  the  presid- ing deity  therein  is  found  at  Sabarimala  today.  It  is proof  positive  of  the  great  sanctity  attached  to  the  anci- ent 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  illu- minating than  facts  of  history,  about  Sasta  (Ayyappan) the  deity  installed  in  the  temple.  The  legend  is  as follows — In  olden  days  the  royal  family  of  the  Pandyas  divided itself  into  two  branches,  one  of  them  settling  down  at Velliyur  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  Malayali 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  conspira- tors, 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  lead- ing the  leopards.  People  in  the  royal  court  were  fright- ened 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. SABHAKA 660 SADACARA Ayyappan's  departure  made  the  King  sad  and  very restless  in  mind.  After  giving  all  his  immovable  pro- perty 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  Kaip- puzha  Tampan.  The  King  of  Madura  purchased  some land  from  the  Tampan,  put  up  a  palace  there  and  lived therein  with  the  members  of  his  family. Ayyappasvami  on  his  way  back  to  Kerala  met  Paras u- rama,  who  told  the  former  that  he  had  already,  for  the protection  of  Kerala,  installed  on  mountains  and  the sea-coast  idols  of  his  (Ayyappasvami)  and  that  he  would install  another  idol  of  Ayyappan  at  Sabai  imala  where they  had  now  met  each  other.  From  that  day  onwards Ayyappasvami  took  his  abode  there. One  of  those  days  the  Pandyan  king  living  at  Pan- talam had  a  dream,  and  in  that  dream  Ayyappasvami appeared  and  told  him  that  he  (Ayyappan)  was  living at  Sabarimala  and  the  King  might  meet  the  Svami  if he  went  there.  The  next  day  morning  the  King  with his  retinue  started  for  Sabarimala.  At  Sabarimala  the King  got  the  forest  cleared  and  made  a  search  of  the ground  where  he  found  an  idol  installed  by  Paras' urama. The  King  built  a  temple  there  and  installed  the  idol  of Ayyappasvami  therein.  He  also  got  necessary  purifica- tory ceremonies  conducted  in  the  temple  by  the  famous tantri  (high-priest)  Tazhaman.  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  puja  etc.  daily,  it  was  fixed  that pujas  need  be  conducted  only  for  five  days  in  every month  and  that  Makarasarhkranti  should  be  the  annual festival  day.  From  the  first  of  Makaram  (January)  for five  days  it  was  to  be  utsava  with  the  deity  led  in  pro- cession. 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,  marars  and  other  employees  go  to  Sabarimala carrying  with  them  rice  etc.  for  food  and  calling aloud  'Svamiye  Saranam  Ayyappa'(Oh!  lord  Ayyappa! you  are  our  refuge) ,  devotees  climb  the  mountain  to- day also  repeating  this  slogan.  (See  under  Sasta). SABHAKA  (SALAKA).    See  under  Dhananjaya  V. SABHANARA.  A  King  of  the  Bharata  Dynasty.  He  was son  of  Anudruhyu,  and  the  father  of  Kalanara. (Bhagavata,  Skandha  9). SABHAPARVA.  An  important  section  in  the  Maha- bharata. The  main  theme  mentioned  in  this  section  is the  building  of  the  palace  of  the  Pandavas.  ( Sabha = palace ) . SABHAPATI.  A  prince  who  took  the  side  of  theKauravas and  fought  against  the  Pandavas.  Mention  is  made  in Mahabharata,  Karna  Parva,  Chapter  89,  Stanza  64,  that this  prince  was  killed  by  Arjuna. SAC  I.  Daughter  of  Puloma  and  wife  of  Indra.  The following  information  about  SacI  is  gathered  from  the Mahabharata. (1)  It  was  from  an  aspect  of  Sad  that  Pancali,  daughter of  King  Drupada  was   born.    (Adi   Parva,    Chapter  67, Verse  157). (2)  SacI  is  seated  on  the  best  throne  in  the   assembly  of Devas  in  the  court  of  Indra.    (Sabha  Parva,  Chapter  7, Verse  4). (3)  She  worships   Brahma   also   in    his    court.  (Sabha Parva,  Chapter  11,  Verse  42). (4)  It  was  Sacldevl,  queen  of  Indra,  who  took  Sri  Krsna and  Satyabhama,  during  their  visit  to  Devaloka   to    the Devamata.    (mother  of  Devas).    (Sabha  Parva,  Daksi- natyapatha,  Chapter  38). (5)  When  Indra,  afflicted  by  Brahmahatya,  hid  himself away  from  Devaloka   Sacldevl  was  kept  under  the  pro- tection  of     Brhaspati.    (Udyoga  Parva,    Chapter    11, Verse  20) . (6)  While  he  was  made  Indra,   Nahusa  wanted  to    take SacI  for  wife  and   she  tried   hard   not    to    fall   into   his clutches.  (See  under  Nahusa). (7)  SacI   was   present   at    the   birth   of  Subrahmanya. (Salya  Parva,  Chapter  45,  Verse  13) . SADACARA    ( Good  conduct) . 1)  General  information.    Each  country  has  good  custom- ary practices  of  its  own.     A    man  with   good  habits  or behaviour  is  considered   as    having   conquered    the  two worlds.     The  sound  'Sat'  denotes  'Sadhus'.    Sadhus  are those  who  are  without  any   bad   conduct  or    behaviour. The   habits   and  practices   of  the    Sadhus    are    called Sadacara.   The   Saptarsis,    (the   seven     hermits) ,     the Prajapatis  (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  Bharata 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   Brahmamuhurta    (Two   hours  before dawn).  After  having  risen,   he   should  go  to  the  south- west 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  ablu- tion. 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 SADAjIT 661 SADHYA  (S) or  holy  bath  (tlrtha),  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  Prajapati  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  Devi.  Then  invite  guests  to  the house  and  welcome  them.  (Visnu  Purana,  Arhsa  3, Chapter  11). SADAJIT.  A  king  of  the  dynasty  of  Bharata.  He  was  the son  of  Kunti  and  the  father  of  Mahisman.  (Bhagavata, Skandha  9). SADAK.ANTA.  A  river  in  India,  Puranically  very  famous. Mention  is  made  of  this  river  in  Maha.bha.rata,  Bhisma Parva,  Chapter  9,  Stanza  25. SADANlRA.  A  river  in  India  very  famous  in  thePuranas. Mention  is  made  of  this  river  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Stanza  204.  Some  scholars  are  of opinion  that  this  river  is  the  same  as  the  Karatoya  of Modern  India. SADARBHAKA  (S).  Six  sons  of  Marlci.  Subjected  to  a curse  they  had  to  live  many  lives  and  ultimately  they resumed  their  old  forms  as  children  of  Devakl.  (For details  see  under  Kamsa,  Para  2) . SADASVA.  A  king  of  ancient  India.  It  is  mentioned  in Mahabharata,  Sabha  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.  Sabha  Parva,  Chapter  8,  Stanza  11) . SADGUMA  I.  The  six  qualities  or  attributes  of  Bha- gavan  (God).  Aisvaryam  (prosperity),  Vlryam ( prowess ) ,  Vairagyam  (non-attachment  or  renunciation) , Vijnanam  (super -knowledge),  Sri  (welfare  and  prosper- ity) andYasas  (fame,  reputation)  are  the  six  attributes of  Bhagavan. SADGUNA  II.  Six  kingly  or  political  policies.  Sandhi, Vigraha,  Yana,  Asana,  Dvaidha  and  Asraya  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  Kapalasandhi, etc.  No  kind  of  peace  or  treaty  should  be  made  with twenty  kinds  of  kings,  i.e.  infants  ;  old  men;  one  suffer- ing 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  pros- perity  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  circum- stances are  in  one's  favour  and  against  the  antagonist one  may  fight. 3)  Tana.   Yana   means   marching    for   war.     One    may start  for  war  after  declaring  it,  after  making  peace,  after making  alliances;  and  incidentally  also. 4)  Asana.  To  remain  quiet  or  doing    nothing    which    is also  of  four  kinds  as  yana. 5)  Dvaidha.  To  get  in  between    the    contending   parties to  support  with  words  only  and  to  remain  without  join- ing 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)  Asraya.  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  power- ful.   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  Purana,  Chapter  240. SADHU.  An  incarnation  of  Siva.  The  Brahmanda  Purana contains  the  following  story  about  it. When  the  Himalaya  and  Mainaka  mountains  once began  a  very  intense  tap^s,  the  Devas  and  Rsis  fearing great  ruin  to  the  world  in  case  the  mountains  got  salva- tion, sought  Siva's  protection  and  prayed  for  a  solution for  the  problem .  So  Siva,  in  the  guise  of  a  brahmin named  Sadhu,  went  to  the  mountains,  spoke  to  them condemning  Siva  and  thus  made  them  retract  from  their devotion  to  Siva. SADHYA.  Mother  of  the  Sadhyas.  (See  under  Sadhyas). SADHYA  (S). 1 .  General.  A  Ganadevata.  These  Devatas  often  used  to play  an  important  role  in  Puranic  movements  and  inci- dents. The  Sadhyas  were  born  from  the  seed  Viral Purusa.  (Adi  Parva,  Chapter  1,  Verse  35).  But  accord- ing to  Visnu  Purana  (Part  1,  Chapter  35)  the  Sadhyas were  the  grand-children  of  Daksa-prajapati.  Of  the  sixty daughters  of  the  Prajapati  by  his  wife  Asikni,  ten  were married  by  Dharmadeva;  The  Visvadevas  were  the sons  of  Dharmadeva  by  his  wife  Visva  and  the  Sadhyas were  his  sons  by  Sadhya. SADYASKA 662 SAGARA 2.  Other  information. (i )  The  Sadhyas  fought  with  Garuda,  who  went  to  Deva- loka  for  Amrta  and  got  defeated.  (Adi  Parva,  Chapter 32,  Verse  16). (ii)  The  Sadhyas  feared  Vis  vamitra.  (Anusasana  Parva, Chapter  71,  Verse  39) . (iii)  Sadhyaganas  participated  in  the  birthday    celebra- tions of  Arjuna.     (Adi  Parva,  Chapter  122,  Verse  70). (iv)  Sadhyas  took  their  place  in  planes  above  the  palace of  Drupada  to  witness  Draupadi's  wedding.  (Adi  Parva Chapter  186,  Verse  6). (v)  They  were  present  at  the  Devayajna  conducted  at Naimisa  forest.  (Adi  Parva,  Chapter  195,  Verse  3). (vi)  They  were  present  with  various  Kinds  of  arrows  at the  battle  between  Sri  Krsna  and  Arjuna  on  the  occa- sion of  the  burning  of  the  Khandava  forest.  ( Adi  Parva, Chapter  226  Verse  38). (vii)  They  live  in  Indra's  court.  (Sabha  Parva,  Chapter 7,  Verse  22). (viii)  They  go  to  the  court  of  Brahma  also  and  worship him.     (Sabha  Parva,  Chapter  11,  Verse  44). (ix)  In  the  battle  between  Subrahmanya  and  Tarakasura they  fought  on  the  side   of  the    former.     (Vana    Parva, Chapter  231,  Verse  71). ( x)   Once    they   made   a   prayer    to   Dattatreya   muni. (Udyoga  Parva,  Chapter  36,  Verse  3)' (xi)  On  the  occasion  of  the  battle  between  Karna    and Arjuna    at    Kuruksetra    the    Sadhyas  wished  success  for the  flatter.    (Salya  Parva,  Chapter  41,  Verse  29). (xii)  They  served  as  store-keepers  at  the  yajna  perform- ed by  king  Marutta.    ( San ti  Parva,    Chapter  29,    Verse 22). (xiii )  They  remain  on    Mount  Munjavan   worshipping Siva.     (Asvamedhika  Parva,  Chapter  8,  Verse  1). SADYASKA.    A  yajfta  ordained  for  Rajarsis.     It  could  be performed  in    one   day.     (Vana    Parva,    Chapter    204, Verse  16) . SAGARA.    A    king   of  the   solar   dynasty,    Sagara  ruled Ayodhya. 1)  Genealogy.   Descended    from    Brahma   thus:  Brahma- Kas yapa-Vivasvan-Vaivasvata  Manu-Iksvaku  -  Vikuksi- Sasada-Puranjaya-Kakutstha-Anenas-Prthulasva-Prasena- jit    -  Yuvanasva  -  Mandhata  -  Purukutsa  -  Trasadasyu- Anaranya-Aryasva-Vasumanas-  Sudhanva  -  Traiyaruna- Satyavrata    (Trisanku  )-Hariscandra-Rohitas  va-Harita- Cuncu-Sudeva-Bharuka-Bahuka-Sagara. 2)  Birth.     Bahuka,    father   of  Sagara,   was   known    as Subahu  also.     Sagara  was  Bahuka's    son    by   his   wife. Yadavl.     (Brahmanda    Purana,  Chapter  16).     Though Sagara   was    a    prince    he   was    born  at  the  asrama   of Aurva,  and  there  was  a  reason  for  it. Subahu  and  Yadavl  did  not  have  a  child  for  long.  But, as  a  result  of  many  yajftas  conducted  for  the  gift  of  a child,  Yadavl  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  con- tinued as  a  pregnant  woman  for  seven  years.  (Brahmanda Purana,  Chapter  16).  The  King  became  an  old  man. During  this  period  Talajangha,  king  of  Hehaya,  at- tacked Ayodhya  with  his  army,  and  Subahu,  despite  his old  age,  fought  back.  But  the  fighting  grew  fiercer. Subahu  found  that  he  would  not  be  able  to  defeat Talajangha  and  so  he  escaped  into  the  forest  with  his wife  Yadavl.  They  took  shelter  in  the  asrama  of  sage Aurva.  Subahu  expired  there  due  to  old  age  and Yadavl  got  ready  to  follow  him  in  his  pyre.  The  Muni preven  ted  her  from  doing  so  by  pointing  out  to  her that  the  child  in  her  womb  was  a  very  fortunate  one and  would  become  emp.ror  of  the  seven  islands  when he  grew  up  to  manhood.  Yadavl  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.  (Brahmanda  Purana,  Chapters  16 and  17). 3)  To  Ayodhya.  Sage  Aurva  conducted  the  Upanayana ceremony  of  the  boy  and  taught    him    the   Vedas     etc. Once  Yadavl  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 Ayodhya  somehow. The  people  of  Ayodhya  lived  scattered  here  and  there in  fear  of  Talajangha,  and  disgusted  with  such  an  exis- tence, they  came  together  and  took  refuge  with  Vasis- tha,  who  told  them  that  king  Subahu  had  expired  in Aurvabrama,  but  that  his  son  Sagara  was  there  in the  asrama.  He  further  advised  them  to  bring  Sagara back  and  reconquer  Ayodhya.  Yadavl  wept  at  the sight  of  the  people  from  Ayodhya  and  they  insisted upon  Sagara's  return  to  the  state  as  their  king.  They waited  in  the  asrama  for  five  days  for  Sagara.  Then Sagara  and  his  mother,  with  the  blessings  of  the  Sage, returned  to  Ayodhya  along  with  the  people.  Sagara fought  Talajangha,  reconquered  Ayodhya  and  crowned himself  as  king.  (Brahmanda  Purana,  Chapters  20  to  23). 4)  Family  life.     Sagara  had    two   wives   called    Sumati alias  Vaidarbhi  and  KesinI    alias    Saibya.    Sumati   was the  daughter  of  Garuda. As  he  had  no  issues  for  long,  Sagara,  with  his  wives, went  to  Himalayas  and  began  doing  tapas  at  Bhrgupra- sravana  mountain.  After  hundred  years  Bhrgu 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  KesinI  the  one  son. The  king  and  the  queens  returned  to  Ayodhyfi  and  in due  course  Sumati  delivered  the  son  called  Asamanjasa 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.  (Valmiki Ramayana,  Balakanda,  Canto  33) . Some  Puranas  contain  stories  somewhat  different  from the  above  about  the  birth  of  the  60,000  children, e.g.  in  the  9th  Skandha  of  Devi  Bhagavata,  the  story is  related  as  follows  ;  "Ke>'inl  delivered  the  son Asamanjasa  and  Sumati  did  not  deliver  at  all.  So  she did  tapas  for  Siva  for  children  and  because  of  his  bless- ing 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  add- ressing Siva,  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. SAGARA 663 SAHADEVA  I 5)  Loss     of    children.     Kapila    turned  into    ashes    the 60,000  sons  of  Sagara.     Bhagiratha  revived  them.  (For details  see  under  Bhagiratha). 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    Mahis- mati,     Kingdom    of  the    Hehayas.     He   destroyed    the Hehayas  completely   in    battle.      (Brahmanda    Purana, Chapters  89  and  90). 7 )  Evening  of  life.     Sagara  ruled  the    kingdom   for    300 years.      (Brahmanda    Purana,    Chapter   91).  His    son, Asamanjasa  was  a    tormentor   of  his    subjects.     In  the evening  of  his  life,  Sagara    transmitted    the    throne   to his   grandson    Amsuman    (son    of   Asamanjasa).     The rest  of  his  life  he  spent    in    Aurvasrama   with    his    wife engaged  in  meditation. 8)  Other  information. (i)  Sagara  worships  Yama  in  his  court,  (Sabha  Parva, Chapters,  Verse  19). (ii)  Sagara  ousted  Asamanjasa  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  Amsuman.  (Vana  Parva,  Chapter  107, Verse  64) . (iv)   Sagara    had     gone,    in    the    plane   of    Indra    to Viratanagara  to  witness  the   fight    between  Arjuna  and Krpa.    (Virata  Parva,  Chapter  56, .Verse  10). (v)  Sri  Krsna  once  described    the   yajna    and    dana   of Sagara.  (Sand  Parva,  Chapter  29  Verse  130) . (vi)    Sagara  never  ate  flesh  in  his  life.  Anusasana  Parva, Chapter  115,  Verse  66). (vii)  He  is  considered  to  be  one  of  the  kings  to  be  re- membered both  at  dawn  and  dusk.  (Anusasana  Parva, Chapter  165,  Verse  49) . SAGARA.  Ocean.  Samudra  (ocean)  got  the  name Sagara  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  yajnic  horse.  (See  under Sagara) . SAGARAKA.  A  Ksatriya  king  who  lived  at  the  place called  Sagara.  He  participated  in  Yudhisthira's Rajasuya.  (Sabha  Parva,  Chapter  52,  Verse  18). SAGARODAKA.  Holy  water  of  the  sea.  He  who  bathes in  it  will  go  to  heaven  in  an  aerial  chariot.  (Anusasana Parva,  Chapter  25,  Verse  9). SAGNI  (S).  Pitrs,  who  are  sons  of  Brahma.  Agfiisvattas, Barhisadas,  Anagnis  and  Sagnis  are  the  Pitrs  born  from Brahma.  (Agni  Purana,  Chapter  20) . SAHA  I.  One  of  the  hundred  sons  of  Dhrtaras{ra.  He was  killed  in  the  great  war  by  Bhimasena.  (Karna Parva,  Chapter  51,  Verse  8) . SAHA  II.     A  very  powerful  Agni.  (Vana  Parva,  Chapter 222). SAHA.  A  Celestial  woman.  She  also  was  with  the apsara  women  who  were  present  at  Indraloka  to  receive Arjuna.  (Mahabharata,  Vana  Parva,  Chapter  43, Verse  30). SAHABHOJA.  A  bird  in  the  line  of  the  offsprings  of Garuda.  (Udyoga  Parva,  Chapter  101,  Verse  12). SAHADEVA  I.     The  fifth  among  the  Pandavas. Facts  about  Sahadeva  are  related  under  the  headings, Dharmaputra,  Bhlma,  Arjuna,  Nakula  and  Pandavas. Only  those  facts,  which  have  not  been  so  related  are given  hereunder.) 1)  A  brief  biographical  sketch.     Sahadeva  was  the  son    of Pandu  by  his   wife   Madri.      Two     sons,    Nakula    and Sahadeva  were  born    to    Madri    by    the    Asvinldevas. Along  with  Yudhisthira,    Bhlma    and  Arjuna,    sons    of Kunti,  Nakula  and  Sahadeva  spent   their   childhood  in the  company  of  Sages  at  Satasrriga    mountain.     Pandu died  and  Madri  followed  him  in  the  funeral  pyre.  After that  the  Pandavas  lived  at  Hastinapura   under  the  care of  Kunti.     When  the  'lac-palace'  was  burnt  down,  they took  themselves    to    the    forest    and   ruled  the  kingdom with  Indraprastha     as    capital.      The   Pandavas,    who were  defeated   in   the   game    of  dice  went    again    into the  forest.     Their  going   into    the   forest   has  been  des- cribed as  follows  by  Vidura. Yudhisthira,  covering  his  face  with  cloth  and  Bhlma stretching  out  his  powerful  hands  moved  into  the forest.  Arjuna  followed  them  throwing  up  sand  par- ticles. Sahadeva  went  rubbing  his  face  with  earth, Nakula,  the  most  handsome  of  men,  followed  them, his  body  smeared  with  dust.  Pancali,  her  face  con- cealed in  hair  and  weeping  went  behind  the  king.  Sage Dhaumya  with  Kusa  grass  in  his  hands,  accompanied them  chanting  Vedic  hymns.  (Sabha  Parva,  Chapter 80). Dhrtarastra  asked  Vidura  why  the  Pandavas  assumed these  different  poses  and  attitudes  and  Vidura  answered him  thus  :  Yudhisthira  covered  his  face  to  show  that he  would  not  retaliate  in  anger  though  he  had  lost  the kingdom  due  to  cheating.  Bhlma  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  Pandavas  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  Pandavas  was  fought  in  the  field  of  Kuruksetra. The  Kauravas  were  wiped  out.  Yudhisthira  became king  and  performed  the  Rajasuyayajna  after  which  the Pandavas  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.    (Adi Parva,  Chapter  1,  Verse  114). (2)  He    was    exceptionally     handsome.     (Adi    Parva, Chapter  67,  Verse  111). ( 3)  In  the  fight  that   followed  Arjuna's    endeavour    to capture  king  Drupada  to  be  presented  as   Gurudaksina (tuition  fee  to  Drona,  who  trained  the    Pandavas  in  the use  of  arms)  Nakula  and  Sahadeva  protected  the  wheels of  Arjuna's  chariot.       (Adi  Parva,  Chapter  137,    Verse 27). (4)  A  son  calld  Srutasena  ( isrutakarman )  was  born to  him  of  Panca.ll.  (Adi  Parva,  Chapter  220,  Verse 80). (5)  He  had  also  married  the  daughter  of  King  Dyutiman of  Madra  called  Vijaya  and  the  couple  had  a  son called  Suhotra.  (Adi  Parva,  Chapter  95,  Verse  80) . SAHADEVA  I 664 SAHADEVA  V (6)  He    defeated    Virata,   the   Matsya   king   in  battle. (Sabha  Parva,  Chapter  31,  Verse  2). (7)  He    conquered     the     southern    kingdoms    on    the orders  of  Yudhisthira.      (Sabhii  Parva,  Chapter  30) . (8)  He  defeated  Dantavaktra  in  battle.    (Sabha  Parva, Chapter  31,  Verse  59). (9)  He  defeated  Nlla,  king   of  Mahismatl,  in    a   fierce battle  and  collected    taxes   from   him.     (Sabha    Parva, Chapter  31,  Verse  59). (10)  He   deputed    Ghatotkaca    to    collect    taxes    from Vibhlsana,  king  of  Lanka.     Vibhlsana  sent  Ghatotkaca back  with  a  lot  of  gold  and  gems.     Vibhlsana  also   de- puted 88,000  Raksasas     to  carry  the  gold    etc.      (Sabha Parva,  Southern  text,  Chapter  31). (11)  He   was      Yudhisthira's    minister     during     the Rajasuya    yajna.       (Sabha   Parva,    Chapter  33,    Verse 40). (12)  After  the  yajna   was    over,    he    conducted   Drona and  Asvatthama  back  to  their  palaces.      (Sabha  Parva, Chapter  45,  Verse  48) . (13)  He    took  the   vow    that   he   would    kill    Sakuni. (Sabha  Parva,  Chapter  77,  Verse  9). ( 14)  In  the   battle    that    followed    the    abduction    of Draupadi   by  Jayadratha,    the  chariot   of  Yudhisthira 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    Tantripala.       (Virata    Parva,    Chapter    3, Verse  9). (16)  He  went   to   king   Virata    disguised   as   Vaisya called  Aristanemi  and  got  himself  appointed  as  head  of the  king's   dairy.  (Virata  Parva,  Chapter  10,  Verse  5). (17)  He,  in  the  guise    of  a    dairy-man,    used  to   give milk,  butter-milk  etc.  to  the  Pandavas.    (Virata    Parva, Chapter  13,  Verse  9) . (18)  Sanjaya  emphasized  the  fact  that  Sahadeva  was  a heroic     warrior     to     Dhrtarastra.       (Udyoga     Parva, Chapter  50,  Verse  31). (19)  When  Yudhisthira,  during  the  great  war,  divested himself  of  his  armour  and  started  towards  the   Kaurava army,  Sahadeva  questioned  the  action.    (Bhlsma  Parva, Chapter  43,  Verse  19). ( 20)  On  the  first  day  of  the   battle   he  fought  a   duel with  Durmukha.     (Bhlsma  Parva,   Chapter  45.    Verse 25). (21)  He  defeated  Vikarna,   Salya    and   others   in    the battle.     (Bhisma  Parva,  Chapter  71,  Verse  83). (22)  He   annihilated     the    cavalry  of   the   Kauravas. (Bhisma  Parva,  Chapter  89,  Verse  32). (23)  He  ran  away  from  the  battle-field.  (Bhisma  Parva, Chapter  105,  Verse  16). (24)  He  fought  a  duel  with  Krpacarya.  (Bhisma  Parva, Chapter  110,  Verse  12). (25)  He  fought  with  Sakuni.    (Drona    Parva,  Chapter 14,  Verse  22). (26)  He  fought  again  with  Durmukha.  ( Drona  Parva, Chapter  106,  Verse  13). (27)  He  killed  Nirmitra,  the  Trigarta  prince.    (Drona Parva,  Chapter  107,  Verse  25). (28)  In  the  fight  with  Karna  he  got  defeated.    (Drona Parva,  Chapter  167,  Verse  15). (29)  He  defeated  DuSsasana  in  battle.     (Drona  Parva, Chapter  188,  Verse  2). (30)  When  Satyaki    was   about  to   kill  Dhrstadyumna, he    pacified  the  former   by  a    tactful  speech.       (Drona Parva,  Chapter  198,  Verse  53). (31)  He  defeated  Paundraraja.  (Karna  Parva,  Chapter 22,  Verse  14). (32)  He  defeated   Duss"asana    again.       (Karna  Parva, Chapter  23). (33)  He  got  wounded  in  the  fighting  with  Duryodhana. (Karna  Parva,  Chapter  56,  Verse  7) . (34)  He  defeated  Uluka.      (Karna  Parva,  Chapter   61, Verse  43). (35)  He  killed  Salya's  son.     (Salya  Parva,  Chapter  11, Verse  43) . (36)  He    killed    Uluka,  son   of    Sakuni.   (Salya  Parva, Chapter  28,  Verse  32). (37)  He  killed  Sakuni.  (Salya  Parva,  Chapter  28,  Verse 46). (38)  After  the   war,    Yudhisthira  allotted  Durmukha's palace  to  Sahadeva.       (Santi  Parva,  Chapter  44,  Verse 12). (39)  In  the  matter  ofdharmarthakamas  (righteousness, material  wealth  and  enjoyment  of  love  life)  he  attached more  importance  to   artha  (material  resources).   (Santi Parva,  Chapter  167,  Verse  22). (40)  During  the  Rajasuya  the  duty  of  managing  domes- stic  affairs  was  entrusted  to  him    by  Vyasa  and  Yudhis- thira.     (Asvamedha  Parva,  Chapter  72,  Verse  20). (41)  After  the  great  war  he  visited  and  saluted  Kunti, who  lived  in    the   forest    then.     ( Asramavasika   Parva, Chapter  24,  Verse  8). (42)  In  the  great  journey  (Mahaprasthana)  he  walked in  front  of  Pa.nca.li  and  behind   Nakula.       ( Mahapras- thanika  Parva,  Chapter  1 ,  Verse  31). (43)  Synonyms    used   in   Mahabharata  for  Sahadeva: Asvineya,  Asvinisuta,   Bharatasardula,  Bharatasattama, Kauravya,      Kurunandana,      Madriputra.      Madreya, Nakulanuja,     Pandava,     Pandunandana,     Tantripala, Yama,  Yamaputra. SAHADEVA  II.      A   maharsi,    who  lived  in  the  court  of Indra.      (Sabha  Parva,  Chapter  7,  Verse  16). SAHADEVA  III.     A   King  in    ancient  India.     He  lived in  the  court  of  Yama  worshipping    the  latter.     (Sabha Parva,  Chapter  3,  Verse  17). SAHADEVA  IV.     A  son  of  Jarasandha  about  whom   the following  facts  are  collected  from  the  Mahabharata. (1)  Asti  and  Prapti,  two   wives,    of  Karhsa   were    the sisters  of  this    Sahadeva.     (Sabha    Parva,    Chapter    14, Verse  31). (2)  He  was  present  at  the  wedding  of  Draupadi.  (Adi Parva,  Chapter  185,  Verse  8) . (3)  After    the   death    of  Jarasandha   he    took    refuge with  Sri  Krsna,  who  crowned  him   King   of    Mathura- puri.    (M.B.     Southern    text,    Sabha    Parva,    Chapter 24). (4)  In  the  great  war  he  came  to    the    help    of  Yudhi- sthira with  one  aksauhini  (division  of  army).    (Udyoga Parva,  Chapter  19J  Verse  8). (5)  He    was    one    of  the   seven    Maharathins    of  the Pandava  army.   (Udyoga    Parva,    Chapter    187,    Verse 11). ( 6 )  He  was  killed  in  the  great  war  by    Drona.    ( Drona Parva,  Chapter  225,  Verse  45). SAHADEVA  V.  A  Raksasa,  son  of  Dhumraksa  and  father of  KrsasVa.  (Bhagavata,  Skandha   9). SAHADEVA  VI 665 SAHASRANlKA SAHADEVA  VI.  A  King  of  the  Solar  dynasty,  son  of Dharmandhana  (or  Dharmanandana)  and  father  of Jayatsena.  (Bhagavata,  Skandha9). SAHADEVA  VII.  A  King  of  the  Solar  dynasty,  son  of Sudasa  and  father  of  Somaka.  (Bhagavata,  Skandha 9). SAHAJA.  A  Cedi  King.  (Udyoga  Parva,  Chapter  74. Verse  16). SAHAJANYA.  An  apsara  woman.  The  following  in- formation about  her  occurs  in  the  Maha.bha.rata. (1)  She  is  one  of  the  six  noble  celestial  girls,  the   other five  being  Urvasi,    Purvacitti,     Menaka,    GhrtacI    and VisVaci.  (Adi  Parva,  Chapter  74,  Verse  69) . (2)  She  was  present      at     the    Birthday    Celebrations of  Arjuna.  (Adi  Parva,  Chapter  122,  Verse  64). (3)  She  is  an  actress  in  Kubera's  court.  (Sabha  Parva, Chapter  10,  Verse  11). (4)  Sahajanya  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  Mahabhoja.  (Bhagavata,  Skandha 9). SAHASRABAHU.  A  warrior  of  Subrahmanya.  ( Salya Parva,  Chapter  45,  Verse  59). SAHASRACITYA.  Grandfather  of  King  Satayupa. 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. (Anusasana  Parva,  Chapter  127,  Verse  20;  AsVama- vasika  Parva,  Chapter  20,  Verse  6) . SAHASRAJIT.  A  King  of  the  Bharata  dynasty,  Sahasra- jit  was  a  son  of  Mahabhoja.  (Bhagavata,  Skandha  9) . He  gave  up  his  life  for  brahmins  and  attained  heaven. (Santi  Parva,  Chapter  234,  Verse  31). SAHASRAJYOTI.  One  of  the  three  sons  of  King Samrat.  He  had  a  million  sons.  (Adi  Parva,  Chapter  1, Verse  46). SAHASRAKA.  A  holy  place  of  pilgrimage.  This  place is  situated  in  Kuruksetra.  It  is  mentioned  in  Maha- bharata,  Vana  Parva,  Chapter  83,  Verse  158,  that those  who  bathe  in  this  place  will  get  the  merits  of giving  thousand  cows  as  gifts. SAHASRAMUKHARAVAI5JA. 1)  General.     A  Daitya  King,  who  ruled   Trilokapuri,    a country  thousands  of  miles  away   from    India.  Triloka- puri 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  Ravana  once  went  to   Satyaloka and  performed  the  most  intense  tapas   for  many   years. Yet,  Brahma  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, Brahma,  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)  Brahmastra,  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  con- quered heaven,  Patala,  Kailasa,  Vaikuntha  and  the eight  regions  of  the  world. He  then  defeated  Patalaravana  and  wedded  his  only daughter  Indumukhi.  He  got  as  a  present  a  weapon called  Kafchorakuthara.  He  propagated  in  the  world the  customs  and  practices  of  heaven  with  the  result that  all  the  customs  of  theDevas  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     Sahasramukharavana    raped      a      Vidyadhara woman,   CancalaksT,   who   was     performing     tapas    of Laksmidevi    and     Cancalaksl  cursed  him  that  Laksmi- devi  would  kill  him. 4)  Son.     Vajrabahu     was     Sahasramukha's     son.    He secured  from  Siva    PaSupatastra   and    an    armour   im- penetrable by  anyone.  Vajrabahu  captured    Indra    and Subrahmanya  killed  the  former. 5)  Death.     Sahasramukha   had    an   army-chief  named Bana  and  both  of  them  together  did  incalculable    harm to  the  three  worlds.     Sri  Rama  was  King   of  Ayodhya at  the  time,  and  Devas  and   sages    complained    to  him about  Sahasramukha  and  as  soon  as     the   complainants left  Ayodhya,  Sugrlva  and  Vibhisana  came  there.  They told  Rama   about   the   abduction  by    Sahasramukha's second  son,  Candragupta  of  Sugrlva's     daughter     and Vibhisana's   daughter-in-law.     At     once     Sri     Rama, along  with  Laksmana,   Sugrlva,    Vibhisana,   Hanuman and  a  great  army  of  monkeys   reached    Sahasramukha's capital   city.    Sri   Rama    sent   word    to   him    through Hanuman    that   Sugrlva's   daughter   and     Vibhisana'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  Bana  to  fight  Sri    Rama.  Bana   was   killed    in battle.    (See  under  Bana   IV) .    Then   ensued    a   fierce battle  between    Rama    and    Sahasramukha,    the   latter aided   by   Candragupta.     Angada     was    about    to    be overpowered  by  Candragupta,  and    then    the  following celestial  voice  was  heard  :  "Candragupta   will   not    die as  long  as  his  wife  Padmavati  is  reciting  Brahmamantra imparted  by  Brahma."  Then  Vibhisana  sent  Hanuman to  the  women's  quarters  and  as  a  result    of  the    latter using    a      'Kutatantrayantra'      great     confusion      and quarrels    broke    out    among    the      women-folk,      and utilising  the  opportunity  Angada  killed  Candragupta. Sahasramukha    fought    Sri    Rama   single-handed.    All tactics  of  Rama    proved    to  be    of   no   use.    Then   he remembered    Brahma's    boon    to    Sahasramukha   and Cancalaksl's  curse  upon   him.    Immediately  Sri  Rama brought  down  Sita  from  Ayodhya  and    the   latter  shot the  Saktika  arrow  at  the  throat  of    Sahasramukha    and he  was  killed.  (Kamba  Ramayana,  Uttarakanda), SAHASRANAMA  (N).     (Sahasra  =  thousand ;  nama  = name) . Hymns   containing   the    thousand     names     of  Visnu, Siva  and  Devi  are   generally    known    as  Sahasranama. The   recitation  of  these   names     is   considered    to    be annihilative  of  all  sins.  Sahasranama  of  Visnu  is  more popular. SAHASRANlKA.     A  King  of  the   lunar   dynasty.     (For details  see  under  Udayana) . SAHASRAPADA 666 SAINDHAVA  I SAHASRAPADA    (SAHASRAPAT) . 1)  General.     A  maharsi,    who  was   transformed    into  a serpent  by  the   curse    of  Khagama,    another   maharsi. 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  yajiia  from  Sahasrapat,    who answered  the  former  that  he  would    hear    the   story    of Astika   from    brahmins     and    then    disappeared.    (Adi Parva,  Chapter  12,  Verse   3). SAHASRAVAK  (SADAHSUVAK).  One  of  the  hundred sons  of  Dhrtarastra.  (Adi  Parva,  Chapter  67,  Verse 100). SAHISNIU.  One  of  the  three  sons  of  Pulaha  Prajapati by  his  wife  Ksama,  the  other  two  being  Kardama  and Urvariyan.  (Visnu  Purana,  Part  1,  Chapter  10). SAHODHA.  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  Lavanasamudra (salt  sea).  Monkeys,  in  the  course  of  their  search  for Slta  crossed  this  mountain,  which  is  one  of  the  sapta- kulaparvatas  ( seven  great  mountains)  in  India. Nahusa  once  picnicked  on  this  mountain  along  with apsara  women.  (Udyoga  Parva,  Chapters  11  and  12; Vana  Parva,  Chapter  282;  Bhlsma  Parva,  Chapter  9). SAIBYA  I.  An  ancient  King  of  India.  He  was  the father  of  Srnjaya  and  a  close  friend  of  Sage  Narada and  Sage  Parvata.  (M.B.  Drona  Parva,  Chapter  55, Verse  7). SAIBYA  II.     King  of  the  Sibi  land.    Mahabharata   gives the  following  pieces  of  information  about  him  : — ( i )  Govasa,  King  of  Sibi  land  was  the  father-in-law    of Yudhistfiira.  (M.B.  Adi  Parva,  Chapter  95,  Verse  76). (ii)  Saibya    adorned   Yudhisfhira's    assembly.     (M.B. Sabha  Parva,  Chapter  4,  Verse  25). (iii)  Saibya  and  the  King  of  Kasi  had    come   to  Upa- plavya  city  with  an  "Aksauhirri"  (division  of  the  army) to   attend    the  marriage  of  Abhimanyu.    ( M.B.    Virata Parva,  Chapter  72,  Verse  16). (iv)  Duryodhana  admitted  that  Saibya  was  the  greatest archer  in  the  army  of  the  Pandavas.  (M.B.  Bhlsma Parva,  Chapter  20,  Verse  5). (v)  During  the  Bharata  Yuddha,  Saibya  and  the  King of  Ka^I  were  standing  to  protect  Dhrstadyumna's "Krauficavyuha".  (M.B.  Bhlsma  Parva,  Chapter  50, Verse  56) . (vi)  This  Saibya  was  the  grandson  of  Usinara.  (M.B. Drona  Parva,  Chapter  10,  Verse  64). SAIBYA  III.  Name  of  a  horse  tied  to  Sri  Krsna's chariot.  (M.B.  Vana  Parva,  Chapters  20,  22,  and  283). SAIBYA  IV.  A  Ksatnya  hero  born  in  the  Vrsni  family. In  Mahabharata,  Sabha  Parva,  Chapter  4,  Verse  34, we  read  that  he  learnt  Dhanurveda  (science  of  archery ) from  Arjuna  and  shone  in  Yudhisthira's  assembly. SAIBYA  V.  A  Ksatriya  King  who  was  defeated  by Sri  Krsna.  There  is  a  reference  to  this  Saibya  in Mahabharata,  Daksinatya  Patha,  Sabha  Parva,  Chap- ter 38 SAIBYA  VI.  A  warrior  who  fought  against  the  Pandavas on  the  side  of  Kauravas.  He  fought  from  the "Sarvatobhadravyuha"  formed  by  Bhlsma.  (M.B. Bhisma  Parva,  Chapter  99,  Verse  2). SAIBYA  VII.  King  of  Sauvlra  land.  When  Jarasandha jnvaded  Gomanta  city,  Saibya  was  put  in  charge  of the  defence  of  the  western  gate  of  that  city.  (Bhaga- vata,  10th  Skandha).  His  daughter  Ratnii  married Akrura.  (Matsya  Purana,  Chapter  45,  Verse  28). SAIBYA  I.  One  of  the  wives  of  King  Sagara.  Sagara had  two  wives  named  Sumati  and  Kesini.  In  Devi Bhagavata,  9th  Skandha  we  see  that  Sumati  had another  name,  "Vaidarbhi"  and  Kesini  had  another name,  "Saibya".  Prince  Asamanjasa  was  the  son  of Saibya. SAIBYA  II.  Queen  of  Dyumatsena,  the  King  of  Salva. This  Saibya  was  the  mother  of  Satyavan.  (See  under Satyavan ) . SAIBYA  III.  One  of  the  wives  of  Sri  Krsna.  When  her husband  Sri  Krsna  renounced  his  body,  this  Saibya jumped  into  the  fire  and  was  burnt  to  death.  (M.B. Mausala  Parva,  Chapter  7,  Verse  73). SAIKHAVATYA.  An  ancient  sage.  Amba  who  was forsaken  by  the  King  of  Salva  went  and  mourned  over her  misfortune  in  Saikhavatya's  asrama.  This  sage consoled  her.  (M.B.  Udyoga  Parva,  Chapter  175, Verse  38). SAILABHA.  A  Sanatana  Visvadeva.  (M.B.  Anusasana Parva,  Chapter  91,  Verse  32). SAILAKAMPI.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  63 ) . SAILALAYA.  A  King  of  ancient  time.  He  was  the grandfather  of  Bhagadatta.  After  performing  tapas  in the  tapovana  at  Kuruksetra  he  attained  Indraloka. (M.B.  A-: ramavasika  Parva,  Chapter  20,  Verse  10) . SAILODA.  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  Yudhisthira's  Raja- suya.  (M.B.  Sabha  Parva,  Chapter  52.  Verse  2). SAILUSA.  A  Gandharva.  A  class  of  Gandharvas  is also  known  as  "Sailusas".  Some  references  found  in  the Puranas  concerning  Sailusas  are  given  below  : — (i)  Sri  Rama  sent  Bharata  and  completely  destroyed the  class  of  Gandharvas  called  Sailusas  who  were causing  trouble  on  the  shore  of  the  eastern  ocean. (Kamba  Ramayana,  Uttara  Kanda) . (ii)  During  the  reign  of  Sri  Rama,  as  ordered  by  him, Bharata  killed  with  his  shower  of  arrows,  the  wicked Gandharva  named  Sailusa  and  his  three  crores  of sons  who  lived  on  the  banks  of  the  river  Sindhu.  (Agni Purana,  Chapter  11), (iii)  Ravana's  brother,  Vibhlsana  had  married  Sarama the  daughter  of  a  Sailusa  Gandharva.  (Uttara Ramayana ) . (iv)  The  Gandharva  named  Sailusa  serves  Kubera  and remains  in  Kubera's  assembly.  (M.B.  Sabha  Parva, Chapter  10,  Verse  26). SAIMHIKEYA  (S).  The  Asuras  (Demons)  who  were the  sons  of  Simhika..  Two  sons  named  Hiranyaksa  and Hiranyakas ipu  and  a  daughter  named  Simhika  were born  to  Prajapati  Kasyapa  by  his  wife  Dili.  Simhika was  given  in  marriage  to  Vipracitti.  The  sons  of  this couple  were  known  by  the  name  Sairhhikeyas.  Rahu was  the  first  of  the  Saimhikeyas.  (Agni  Purana.  Chap- ter 19).  For  further  details  see  under  Rahu. SAINDHAVA    I.     A  disciple  of    the   hermit   Saunaka. (See  under  Guruparampara). SAINDHAVA  II 667 SAKATAYANA SAINDHAVA  II.  Mention  is  made  in  Mahabharata, Vana  Parva,  Chapter  51,  Verse  25,  that  the  inhabit- ants of  the  kingdom  of  Sindhu  were  called  Saindhavas. SAINDHAVARAIVYA.  An  ancient  holy  place  of pilgrimage  in  Bharata.  This  holy  place  is  mentioned in  Mahabharata,  Vana  Parva,  Chapter  89,  Verse  15). SAINDHAVAYANA.  One  of  Visvamitra's  sons,  who were  expounders  of  Vedas.  (M.B.  Anusasana  Parva, Chapter  4,  Verse  51 ). SAINYANIRYAlVTA  PARVA.  A  sub-section  of  Udyoga Parva  in  Mahabharata.  This  subsection  comprises Chapters  151  to  159  of  Udyoga  Parva. SAIRANDHRl.  The  pseudonym  assumed  by  Pancali, when  the  Pandavas  lived  incognito  in  the  palace  of King  Virata.  (See  under  Pancali). SAIRlSAKA.  A  region  in  India,  celebrated  in  the Puranas.  Nakula,  in  the  course  of  his  triumphal  march in  the  western  regions,  conquered  this  land  also.  (M.B. Sabha  Parva,  Chapter  32,  Verse  6) . SAlSAVA.  A  land  famous  in  the  Puranas.  The Ksatriya  Kings  of  this  country  brought  presents  for Yudhisthira's  Rajasuya.  (M.B.  Sabha  Parva,  Chapter 52,  Verse  18). SAiSlRAYAlMA.  A  Maharsi.  The  famous  Kalayavana was  his  son,  born  to  him  by  his  wife  Gopa.ll.  SaiSirayana was  the  priest  of  King  Trigarta.  Once  the  king  ordered the  sage  to  have  sexual  union  with  his  wife  Vrkadevi to  test  his  virility.  (HarivarMa,  \;  35;  12). SAlSlREYA.  An  acarya  who  was  the  disciple  of  Sakalya. "Saisiriya  Samhita",  a  work  produced  by  him  is  con- sidered to  be  an  authoritative  treatise  on  the  Sakalya branch  of  knowledge. SAlSlRINDHRA.  A  country  in  ancient  India.  Mention is  made  about  this  country  in  Mahabharata,  Bhlsma Parva,  Chapter  9,  Verse  57. SAIVACAPA.  Siva's  bow.  It  was  made  by  Visvakarma. He  made  a  Vaisnavacapa  and  a  Saivacapa  for  the  pur- pose of  a  battle  which  was  fought  once  between  Visnu and  Siva.  (See  the  7th  sub  para,  7th  para  under  the  word Visnu). Long  ago  when  Siva  set  out  to  break  up  Daksayaga,  he was  armed  with  this  bow.  After  defeating  the  enemy and  breaking  up  the  yaga,  Siva  cooled  down  and  pre- sented 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  Ramayana, Bala  Kanda) . SAlVALA.  A  town  in  India.  There  is  a  reference  to  it in  Mahabharata,  Bhisma  Parva,  Chapter  52,  Verse  18. SAKA.  A  particular  sect  of  people  or  caste.  The  following information  about  the  Sakas  is  gathered  from  the Mahabharata. (i)    Sakas  were  born  from  the  breast  of  Nandim,  Vasis- tha's  cow.     (Adi  Parva,  Chapter  147,  Verse  36). (ii)  Bhimasena,  during  his  triumphal  tour  of  the  eastern regions  subjugated  the  Sakas.       (Sabha  Parva.  Chapter 32,  Verse  14). (iii)  Nakula  conquered  them.  (Sabha  Parva,  Chapter 32,  Verse  14). (iv)  King  of  the  Sakas  participated  in  Yudhisthira's  Raja- suya.     (Sabha  Parva,  Chapter  51,  Verse  32) . (v)  The    Pandavas   invited  them    to    take    part  in  the great  war.       (Udyoga  Parva,  Chapter  4,  Verse  15). (vi)  They  did  along  with  Sudaksina,  king  of  Kamboja, service  in  Duryodhana's  army.  (Udyoga  Parva,  Chapter 19,  Verse  21). (vii)  Sri  Krsna  once  conquered  them.  (Drona  Parva, Chapter  119^  Verse  45). (viii)  Karna  once  defeated  them  and  conquered  their country.  (Karna  Parva,  Chapter  8,  Verse  18). (ix)  Sakas  who  were  originally  Ksatriyas  were  demoted as  Sudras  as  they  incurred  the  displeasure  and  anger  of brahmins.  (Anusasana  Parva,  Chapter  33,  Verse  21 ). (x)  As  the  Sakas  and  the  Yavanas  had  helped  the Haihaya  kings  Paras  urama,  Sagara  and  Bharata  defeat- ed them  in  war  and  drove  them  off  from  the  country. (Bhagavata,  Navama  Skandha) . SAKA.  A  tree  in  the  Saka  island.  The  island  got  the name  from  this  tree.  (Bhlsma  Parva,  Chapter  11, Verse  23). SAKADVlPA.  One  of  the  Saptadvipas  (seven  islands). Sanjaya  once  gave  Dhrtarastra  a  description  of  this island.  (Bhisma  Parva,  Chapter  1 1 ) .  Jambudvipa, Plaksadvlpa,  Salmalidvipa,  Kusadvipa,  Krauncadvipa, Sakadvlpa  and  Puskaradvipa  are  the  Saptadvipas. (Devi  Bhagavata,  8th  Skandha). SAKALA.  A  city  made  famous  in  the  Puranas.  Once  it was  the  capital  of  the  Madra  kingdom.  (Sabha  Parva Chapter  32,  Verse  14),  Modern  scholars  opine  that the  modern  Siyalkot  was  the  old  Sakala. SAKALADVlPA.  An  ancient  kingdom  referred  to  in  the Puranas.  Prativindhya,  king  of  this  kingdom  was defeated  by  Arjuna.  (Sabha  Parva,  Chapter  32,  Verse 14). SAKALYA.  A  maharsi  in  the  lineage  of  gurus  (precep- tors). (See  under  Guruparampara).  He  systematised the  Vedasamhitas.  It  was  Badarayanakrsna,  who became  later  famous  as  Vedavyasa,  who  first  arranged in  systematic  order  the  Vedasamhitas.  Prominent scholars  hold  the  view  that  Vyasa  lived  between  1300- 1500  B.C.  The  samhita  text  now  popular  systematised by  Sakalya  is  called  Sakalya  sakha  (Sakalya  branch) . Sakalya  is  reported  to  have  saved  Kasyapa  maharsi once.  When  king  Parlksit  was  cursed  that  he  would die  by  Taksaka's  poison  Kas  yapa  started  for  his  court to  save  the  king  from  the  calamity.  But,  Taksaka  met him  on  the  way  and  sent  him  back  laden  with  presents of  gems,  ornaments  etc.  People  derided  Kasyapa,  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  Kasyapa  sought  the help  of  Sakalya,  who  advised  the  former  to  bathe  in  the sacred  tirthas  in  the  rivers  Godavarl  and  Sarasvati. Kasyapa  did  so  and  regained  his  old  reputation. SAKAMBHARI.  A  sacred  place  dear  to  Devi.  He,  who fasts  for  three  nights  here,  will  derive  the  same  benefits as  of  eating  lettuce  (saka)  for  twelve  years.  (Vana Parva,  Chapter  84,  Verse  13) . SAKATA.  An  asura.  (See  under  Krsna,  Para  9,  Sub Para' 2). SAKATALA.  An  intelligent  minister.  (For  details  see under  Vararuci ) . SAKATAYANA.  A  famous  grammarian.  He  lived  be- fore Yaska  and  Panini.  He  is  considered  to  be  the author  of  the  well-known  text  on  gramtnar  called 'Unadisutrapatha'.  He  is  referred  to  as  the  foremost among  the  grammarians  in  the  astadhyayl  of  Panini. (Paninisutra,  1,  4,  86  and  87). SAKAVAKTRA 668 SAKUNA SAKAVAKTRA.  A  warrior  of  Subrahmanya.  (Maha- bharata,  Salya  Parva,  Chapter  45,  Verse  78). SAKAYANYA.  A  maharsi.  (For  details  see  under Brhadratha). SAKHA.  According  to  one  view  Sakha  was  the younger  brother  of  Subrahmanya  while  there  are  others who  maintain  that  he  was  Subrahmanya 's  son.  In  verse 37,  Chapter  44  of  Salya  Parva  it  is  stated  that  Sakha was  the  son  of  the  Vasu  Anala  and  the  younger brother  of  Subrahmanya  and  that  he  had  two  brothers called  Vaisakha  and  Naigameya.  It  is  stated  in Chapter  15,  part  1  of  Visnu  Purana  as  follows:-  "Apa, Dhruva,  Soma,  Dharma,  Anila,  Agni,  Pratyusa  and Prabhasa  are  the  asfavasus.  Vaitanda,  Srama,  Santa, and  Dhvani  were  sons  of  Apa/  Kaia,  who  annihilates the  entire  world  is  the  son  of  Dhruva  and  Varccas  is Soma's  son.  Varccas  gives  people  the  vital  glow. Dravina,  Hutahavyavaha,  Sisvara,  Prana  and  Varuna were  the  sons  of  Dharma  by  Manohara.  Anila's  wife was  Siva,  and  two  sons,  Manojava  and  Avijiiatagati were  born  to  the  couple.  Kumara,  son  of  Agni  was  born in  Sarastamba  and  he  had  three  brothers  called  Sakha, Visakha  and  Naigameya." The  following  story  about  the  birth  of  Sakha  is  from Taraiiga  6,  Lavanakalambaka  of  Kathasaritsagara: Defeated  in  battle  by  Tarakasura,  Indra  decided  to have  no  more  fight  with  him  and  retired  to  Mount Mahameru.  Devas  and  maharsis  sought  asylum  with Subrahmanya,  who  gave  them  protection.  Indra came  to  know  of  it  and  fought  with  Subrahmanya feeling  that  the  latter  had  captured  his  kingdom.  Two sons,  Sakha  and  ViSakha  were  born  from  the  face  of Subrahmanya  wounded  by  the  Vajrayudha  of  Indra. SAKRA.     A  synonym  of  Indra.  (See  under  Indra.) SAKRADEVA.  A  prince  of  Kalinga,  who  fought  on  the Kaurava  side  in  the  great  war  and  got  killed  by Bhima.  (Bhlsma  Parva,  Chapter  54,  Verse  24). SAKRAKUMARIKA.  A  sacred  place  from  very  olden days.  Those  who  bathe  there  will  attain  heaven.  (Vana Parva,  Chapter  82,  Verse  81 ). SAKRAVAPI.  A  naga,  which  lived  in  a  forest  near Girivraja.  The  forest  was  near  the  as"rama  of  Gautama. (Sabha  Parva,  Chapter  21,  Verse  9). SAKRAVARTTA.   A  holy  place.  He    who   worships Devatas  and  the  souls  of  his  ancestors  here  will  attain the  holy  world.  (Vana  Parva,  Chapter  84,  Verse  29) . SAKRDGRAHA.  A  rural  area  in  ancient  India. (Bhlsma  Parva,  Chapter  9,  Verse  66). SAKTA.  Son  of  Manasvl,  the  great-grandson  of  emperor Puru.  Sauviri  was  his  mother.  He  had  two  brothers called  Sarhhanana  and  Vagmi,  both  of  them  great  in warfare.  (Adi  Parva,  Chapter  94,  Verse  7) SAKTI  i. ( 1 )  General.  Son  of  Vasisfha  by  Arundhatl.  He  was the  first-born  among  the  hundred  sons  of  Vasisfha. Kalmasapada,  the  Raksasa  captured  and  ate  Sakti and  his  pregnant  wife  Adrgyanti  spent  her  days  in great  grief  with  Vasistha.  Parasaramuni,  father  of Vyasa,  was  Adrsyantl's  son.  (For  details  see  under (Adiiyanti). 2)  Other   information (i)  It  was  Siva,    who  incarnated  himself  as  the  son    of Vasisfha. •(ii)  Gopayana,  Bharadvaja,    Apastamba  and  Arnodara belong    to   the   line   of    disciples    of  Sakti.     (Vamana Purana,    Chapter  6) . SAKTI  II.  The  weapon  of  Subrahmanya  is  called Sakti,  and  it  was  made  by  VisVakarman.  Vis"vakarman once  grilled  Surya  (sun)  on  his  machine  and  reduced his  glow.  The  glow  thus  released  by  Visvakarman  fell on  the  earth  and  Visvakarman  made  with  that  glow the  cakra  (disc)  of  Visnu,  the  trisula  (trident)  of  Siva the  Puspaka,  aerial  chariot  of  Kubera  and  the  Sakti  of Subrahmanya.  CVisnu  Purana,  Part  3,  Chapter  2). SAKTI  HI.  The  sound  'S'  means  welfare  or  prosperity and  'kti'  prowess.  Therefore  Sakti  means  she,  who  is the  embodiment  of  prosperity  and  prowess  or  she,  who grants  prosperity  and  prowess.  The  definition  of 'Bhagavati'  is,  she  who  combines  in  herself  knowledge affluence,  wealth,  reputation,  power  and  the  female organ.  Therefore  the  word  'Sakti'  may  be  taken  to  mean Bhagavati  and  ParvatI,  and  what  are  termed  as  Bhaga- vati, Sakti,  Devi,  Ambika,  ParvatI  etc.  are  the  mani- festations of  Sakti,  Siva's  spouse.  This  Sakti  exists fractionally  in  all  Devas.  When,  once  upon  a  time  the devasura  war  broke  out  the  Saktis  of  Devas  like Brahma  emerged  to  help  Candika.  The  vehicle,  orna- ments, weapon  etc.  of  eachDeva,  his  Devi  also  possessed. The  Saktis  (Devis)  of  the  Devas  appeared  in  the  follow- ing manner.  Brahmani,  wife  of  Brahma,  rode  on  the swan  wearing  beads  around  her  neck  and  holding  the water-vessel  in  her  hands.  She  Was  followed  by  Vaisnavi Visnu's  Sakti  on  Garuda  wearing  yellow  clothes  and with  the  conch,  disc,  lotus  etc.  in  her  hands.  Sankarl Siva's  Sakti  rode  on  the  ox  with  the  crescent  moon  and serpents  as  ornaments  and  holding  in  her  hands  the Sula.  'Kaumari',  Subrahmanya's  Sakti  rode  on Airavata  with  sula  in  hands.  The  Sakti  called  'Varahi in  the  form  of  a  great  boar  rode  carrying  a  corpse, Narasirhhi'  Sakti  took  the  form  ofnarasirhha  (half  man and  half  lion).  Yamya,  Yama's  s"akti,  rode  on buffalo  holding  in  her  hands  a  long  stick.  Saktis called  Kauberi  and  Varuni  took  their  respective  forms and  in  this  manner  all  the  Saktis  came  to  the  help of  Devi.  This  sight  pleased  not  only  the  Devas,  but the  mother  of  the  universe  also.  Along  with  them  in- carnated on  earth  Sarhkara,  who  gives  's am' (happiness) to  the  world  and  blessed  Candika  on  the  battle-field (Devi  Bhagavata,  5th  and  9th  Skandhas). SAKTIBHADRA.  A  dramatist  in  Sanskrit,  who  lived in  the  seventh  century  A.D.  He  belonged  to  Cheng- annur  in  the  Kerala  State.  He  was  a  disciple  of Saiikaracarya.  The  Dramatic  composition  'Ascarya- cudamani'  is  his  work. Saktibhadra,  after  writing  his  drama,  once  read  it  out to  Sankaracarya.  As  the  acarya  was  observing  silence that  day,  he  made  no  comments  about  the  drama. Disappointed  at  this  silence  of  his  Guru,  the  drama- tist burnt  his  work  to  ashes  in  fire.  When  his  observ- ance of  silence  was  over,  the  Guru  asked  his  disciple for  the  drama.  When  told  about  the  burning  of  the drama  the  acarya  repeated  from  memory  the  whole drama.  The  above  legend  is  widely  prevalent  in Kerala. SAKUNA(  OMENS). 1 )  General.  In  ancient  times  people  in  all  countries  used to  consider  Sakunas  to  be  harbingers  of  good  or  evi  1  things . Today  also  many  people  believe  in  omens.  In  India SAKUNA 669 SAKUNA Sakuna  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  cow- dung,  charcoal,  molasses,  one  whose  head  is  shaven  clean or  whose  body  is  smeared  with  oil  or  who  is  naked;  flesh- eater;  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  mur- muring 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  Visnu  will  do  away  with  the  inauspicious results  of  ill  omens.  But,  if  evil  omens  are  seen  conti- nuously the  traveller  should  return  home. White  flowers  are  good  omens.  Full  pots  are  the  best of  omens.  Flesh,  fish,  sound  from  afar,  old  man,  soli- tary man,  cow,  goat,  ox,  horse,  elephant,  devas,  burning fire,  Durva  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,  aksata,  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  varie- ties, dipta  (glowing)  and  Santa  (quiescent,  mild) .  Glow- ing omens  bring  about  auspicious  results  and  the  other  in- auspicious results.  There  are  six  ways  or  elements,  which make  omens  dip  tarn,  i.e.  vela  (time),dik  (region),  desa ( place),  Karana  (action),  ruta  ( cry  )and  jati  (kind).  The power  or  effect  of  dipta  increases  in  ascending  order. To  see  creatures,  which  move  about  during  day  time  as moving  about  during  night  and  vice- versa  is  veladipta. In  the  case  of  stars,  lagnas  (the  dominant  zodiac)  and planets,  those  which  are  virulent  are  considered  to be  diptas.  With  regard  to  stars  and  lagnas,  those which  the  Sun  enters  into  are  dhumita,  those  where- in the  Sun  is  already  present  are  jvalita  and  those  from which  the  sun  has  left  are  Am'arim.  These  three  are diptas  and  the  rest  santas.  (This  is  called  veladipta). When  dik  (region)  is  dipta  it  is  called  digdlpta. To  see  forest  animals  in  village  and  village-animals  in forest  is  digdlpta.  To  see  good  brahmins  at  inauspi- cious places  is  de?adlpta.  To  see  some  one  doing  work not  ordained  to  his  caste  is  karanadlpta.  To  hear  differ- ent horrible  voices  is  rutadlpta.  To  see  purely  flesh- eating  animals  is  jatidipta.  If  all  the  characteristics  of dipta  do  not  synchronise  but  differ  from  one  another  it is  called  santa  and  if  the  characteristics  of  dipta  and santa  are  mixed  up  it  is  called  misra. 3)  Birds,  animals  etc.  If  the  casa  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  differ- ent 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  kapinjala  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  witness- ed 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.  Dipta  omen  facing  the  Sun  will  horripilate men,  cause  fear  in  the  case  of  vehicles  and  is  to be  greatly  feared.  Ifsaranga  (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  sarariga 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, psrches  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 SAKUNI  i 670 SAKUNI  vi 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  tra- veller 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  indi- cative 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  fac- ing 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  auspi- cious place,  to  the  shade  of  an  auspicious  tree  or  to- wards 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. SAKUNI  I.  A  serpent  born  in  the  Dhrtarastra  dynasty. It  was  burnt  to  death  at  the  serpeat  yajfta  conducted by  Janamejaya.  (Adi  Parva,  Chapter  57,  Verse  16) . SAKUNI  II.  An  asura  who  was  the  son  of  Hiranyaksa and  brother  of  Sambara,  Trimurdha,  Sanku  and  Arya. (Agni  Purana,  Chapter  19). SAKUNI  III.  A  king  born  in  the  dynasty  of  Bharata, son  of  Dusyanta.  Sakuni  was  Bhimaratha's  son  and father  of  Urudbhi.  (Bhagavata,  9th  Skandha) . SAKUNI  IV.     A  son  of  Iksvaku.      (For  details  see  under ViSvakarma,  Para  2). SAKUNI  V.  A  maharsi  to  whom  were  born  nine  sons called  Dhruva,  Sali,  Budha,  Tara,  Jyotisman,  Nirmoha, Jitakama,  Dhyanakastha,  and  Gunadhika.  The  first five  of  them  led  householder's  life  while  the  last  four took  to  Sannyasa  even  as  children.  (Padma  Purana Adikhanda,  Chapter  31) . SAKUNI  VI.  The  notorious  uncle  of  Duryodhana.  Son of  King  Subala  of  Gandhara  and  brother  of  Gandharl. Sakuni,  staying  at  Hastinapura,  pulled  the  strings  for all  the  evil  actions  of  Duryodhana  It  was  Sakuni's hands,  which  worked  in  the  background  in  driving  the Pandavas  out  of  the  kingdom  and  in  denuding  Pancali of  her  clothes.  It  was  also  his  evil  tactics,  which  tore asunder  all  chances  of  conciliation  with  the  Pandavas 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.  (Salya  Parva,  Chapter 28,  Verse  61) .  A  resume  of  the  part  played  by  Sakuni in  the  Bharata  story  is  given  below  : (1)  It  was   with    his    help  that  Duryodhana    defeated Dharmaputra  in  the    foul    game  of  dice.     (Adi  Parva, Chapter  61,  Verse  50) . (2)  He  was  born,  due  to    the   anger   of  the  Devas,  to destroy  righteousness.      (Adi  Parva,    Chapter  63,  Verse 111). (3)  He  was  Dvapara  re-born.   (Adi  Parva,  Chapter  67, Verse  78). (4)  It   was  he   who    took    the    initiative    in   marrying Gandharl    to  Dhrtarastra.    (Adi    Parva,    Chapter  109 Verse  15). ( 5)  He  was  present  at  the  wedding  of  Draupadl.     ( Adi Parva,  Chapter  185,  Verse  2) (6)  He   once   advised    Duryodhana    to   annihilate   the Pandavas,    root    and    branch.       (Adi    Parva,    Chapter 199). (7)  He  was  present  at    the  Rajasuya  yajna   performed by  Yudhisthira.       (Sabha    Parva,    Chapter  45,     Verse 66). (8)  Even  after  the  yajna  was   over   and  everyone   had departed,  he  remained  there  for  some    time  more  with Duryodhana.      (Sabha  Parva,    Chapter  45,  Verse  68) . (9)  It  was  he  who  first  discussed   with  Dhrtarastra  the question  of  inviting  Dharmaputra  for  a  game  of  dice  so that  the  wealth  of    the    Pandavas   might   be   extracted from  them.     (Sabha  Parva,  Chapter  49). (10)  By  foul  play  he  defeated  Dharmaputra  in  the  game of  dice.   (Sabha  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  defeating1  him  in  the  game.     (Sabha  Parva, Chapter  76,  Verse  9). (12)  He  once  prophesied  that  the  Pandavas  would  not return  after  their  life  in    forest.  (Vana   Parva,    Chapter 7,  Verse  7) . (13)  While  the  Pandavas    were    living   in    the   Dvaita forest    Sakuni    suggested    the     need    for     leading     a procession  to  them.   (Vana  Parva,  Chapter   238,    Verse 21). ( 14)  Sakuni  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). ( 1 5)  Afterwards  he  once  advised  Duryodhana  to  restore the  kingdom  to  the  Pandavas.    (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. (Bhisma  Parva,  Chapter  45,  Verse  63). (17)  In  the   battle  that   followed,    Iravan    killed    five brothers  of  Sakuni.    (Bhisma  Parva,    Chapter  90,  Verse 25). SAKUNI 671 SAKUNTALA (18)  He    then    fought    with   Yudhisthira,    Nakula  and Sahadeva  and  got  defeated.      (Bhlsma    Parva,    Chapter 105,  Verse  8). ( 19)  He  fought  with  Sahadeva.  (Drona  Parva,  Chapter 14,  Verse  22). (20)  Then  Sakuni  resorted  to    certain   magical    tricks. Arjuna  successfully    faced    the    tricks    and    Sakuni    ran away  from  the  battlefield.  (Drona    Parva,    Chapter  30, Verse  15). (21)  He    fought   with    Abhimanyu.       (Drona     Parva, Chapter  37,  Verse  5) . (22)  He  fought   with   Nakula    and    Sahadeva.  (Drona Parva,  Chapter  96,  Verse  21). (23)  He  fought  with  Satyaki.   (Drona    Parva,   Chapter 120,  Verse  11). (24)  Bhimasena  killed  the  seven    maharathis    and   five brothers  of  Sakuni.  (Drona  Parva,  Chapter  1 57,  Verse  22 ) . (25)  Nakula  defeated  Sakuni.  (Drona  Parva,    Chapter 269,  Verse  16). ( 26)  He  attacked  the  Pandava  army  at  the  instance  of Duryodhana.  (Drona  Parva,  Chapter  170,  Verse  66) (27)  Arjuna  defeated  Sakuni.  (Drona    Parva,    Chapter 161,  Verse  25). (28)  On  the  death   of  Dronacarya    Sakuni    ran    away from  the  battlefield  in  great  fear.  (Drona  Parva,  Chap- ter 193,  Verse  9). (29)  In  the  fight  that  followed    he  defeated  Srutasena. ( Karna  Parva,  Chapter  25,  Verse  40) . (30)  Sakuni  was  defeated  in  the  fighting  with   Satyaki. (Karna  Parva,  Chapter  61,  Verse  48) . (31)  In    the  fight   with   Bhima   he  fell  down.  (Karna Parva,  Chapter  77,  Verse  66) . (32)  In  the  next  fight  he  killed  the  Kalinda  prince. (Karna  Parva,  Chapter  85,  Verse  7). (33 )  Cavalry  of  the  Pandavas  attacked  Sakuni  and   he got  wounded.  (Salya  Parva,  Chapter  23,  Verse  41). (34)  In    the   battle    that     followed     Sahadeva    killed Sakuni.    (Salya   Parva,  Chapter  28,  Verse  61 ). (35)  After   the   war   was   over   Vyasa   summoned    the souls  of  those  killed  in  the  war  to  the  surface  of  Gaiiga and  Sakuni 's  soul  was  present    among    them.   (Alrama- vasika  Parva,  Chapter  32,  Verse  9). (36)  After  his  death  he  joined  Dvapara.(Svargarohana Parva,  Chapter  5,  Verse  21 ). (37)  Synonyms   of    Sakuni     used     in     Mahabharata: Gandharapati,      Gandhararaja,      Gandhararajaputra, Gandhararajasuta,  Kitava,  Parvatlya,  Saubala,    Sauba- laka,  Saubaleya,  Subalaja  and  Subalaputra. SAKUNI.  A  maharsi,  who  lived  in  Madhu  forest.  Of the  nine  sons  of  Sakuni,  Dhruva,  Sila,  Budha  and  Tara were  house-holders  and  agnihotris  ( those  who  sacrificed offerings  in  fire).  (Padma  Purana,  Svarga  Khanda  81) . SAKUNIGRAHA.  Vinata,  in  'her  fierce  attitude  or aspect  is  Sakunigraha.  Brahmins  call  it  Skandapasmara also.  (Vana  Parva,  Chapter  280,  Verse  26) . SAKUNIKA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  15) . SAKUNTA.  A  son  of  Visvamitra.  He  was  a  Vedantin. (M.B.  AnuSasana  Parva,  Chapter  4,  Verse  50) . SAKUNTALA.  Foster-daughter  of  sage  Kanva. 1)  Birth.  Sakuntala  was  a  daughter  born  to  ViSva- mitra  of  the  Apsara  woman  called  Menaka.  Visvamitra was  engaged  in  intense  tapas  on  the  banks  of  river Malini  in  the  Himalayas.  Indra  deputed  Menaka  to break  the  maharsi's  tapas.  She  enticed  him  away  from his  tapas  and  got  pregnant  by  him.  But  she  forsook the  child  on  the  banks  of  Malini  and  returned  to Devaloka. 2)  Childhood.      Birds     gathered  round    the     forsaken orphan-child.  While  Sakuntas  i.e.  birds  were  petting  the child  Kanva  came  that  way,  saw  the   child  and  took  it with  him  to  the  asrama.  As  sakuntas  had  petted  it,   the child  was  named  Sakuntala. 3)  As  queen.     King   Dusyanta     of     the    lunar    dynasty married    Sakuntala   and    to    the    couple    was  born  the famous    Bharata.     This    is     the     original    story    about Sakuntala's    married   life.     All    the    Indian    languages contain  two  different  versions   of  Sakuntala's  life.  One version  is  that  related  in  Vyasa's  Bharata  and  the  second is  that  contained  in  Kalidasa's  Sakuntala.  Many    scho- lars opine  that  in  the  matter  of  the    Sakuntala    episode Kalidasa  has  gone  a  step  further  and  for  the  better,  and therefore  both  the  versions  of  the  story  are  to    be    care- fully studied  by  us. (i)  Vyasa's  Sakuntala.  Sakuntala,  now  grown  up  as  a maiden,  was  alone  in  the  asrama  when  King  Dusyanta, .out  in  the  forest  on  a  hunting  expedition,  came  there. In  the  absence  of  her  foster-father  Kanva,  Sakuntala welcomed  the  King.  They  fell  in  love  with  each  other and  the  King  married  Sakuntala  according  to  the Gandharva  way  of  marriage  and  lived  with  her  for  a few  days.  Sakuntala  became  pregnant.  The  King returned  to  his  palace. Kanva  returned  to  the  asrama  and  he  was  pleased  that what  had  been  destined  to  take  place  had  happened. In  due  course  of  time  Sakuntala  delivered  a  boy,  who was  named  Sarvadamana.  When  the  child  was  grown up,  Kanva  sent  his  mother  along  with  him  to  Dus- yanta's  palace.  The  King  did  not  recognise  them,  but a  celestial  voice  convinced  him  that  the  child  was  his own  son.  The  King  heartily  welcomed  his  wife  and son  and  Sakuntala  lived  in  the  palace  as  his  honoured wife. (ii)  Kalidasa's  Sakuntala.  Kanva  brought  up  Sakuntala born  to  Visvamitra  of  Menaka  in  his  asrama  and  she had  two  companions  called  Anasuya  and  Priyarhvada. All  the  three  grew  up  and  became  maidens. King  Dusyanta,  who  went  out  hunting  in  the  forest followed  a  deer  to  Kanva's  agrama  where  he  saw Sakuntala  watering  the  garden  with  her  companions. Kanva  was  then  away  at  Cakratirtha.  Dusyanta,  who fell  in  love  with  Sakuntala,  married  her  according  to the  Gandharva  rules  and  lived  with  her  at  the  asrama for  a  few  days.  Meanwhile  Sakuntala  became  preg- nant, and  emissaries  from  the  palace  came  and  the King  returned  with  them.  He  left  the  asrama  after promising  Sakuntala  that  he  would  soon  return  to her.  He  gave  her  his  signet  ring. Sad  over  the  separation  from  Dusyanta  and  immersed in  thought  about  him,  Sakuntala  was  sitting  there  in  the asrama  when  Durvasas  came  there.  She  did  not  see the  maharsi  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.  Sakun- tala did  not  hear  the  curse  either,  but  her  companions who  heard  it  begged  pardon  of  the  muni  on  behalf of  Sakuntala  and  prayed  for  absolution  from  the  curse. Then  he  said  that  if  Sakuntala  showed  the  King  any sign  about  their  relationship  the  King  would  remember her.  Her  companions  did  not  tell  Sakuntala  about  the SALA  i 672 SALAGRAMA above  incidents.  Kanva  gladly  welcomed  Sakuntala's wedding  with  Dusyanta. Days  and  months  passed  by,  yet  Dusyanta  did  not return  and  Kanva  sent  Sakuntala,  in  whom  signs  of pregnancy  had  become  prominent,  to  the  palace  of  the King  in  the  company  of  Gautami  and  Sarrigarava. Anasuya  reminded  Sakuntala  to  take  particular  care of  the  signet  ring.  On  their  way  to  the  palace Sakuntala  and  others  bathed  in  the  Somavaratirtha,  and nobody  noticed  Sakuntala  losing  from  her  finger  the ring  in  the  tirtha.  They  reached  the  King's  palace. None  noticed  them.  Dusyanta  did  not  remember having  even  seen  her.  The  signet  ring  was  missing. After  leaving  Sakuntala  at  the  palace  her  companions returned  to  the  agrama.  Menaka,  whose  heart  melted at  the  pathetic  wailings  of  Sakuntala  led  her  to Kasyapa's  agrama,  left  her  there  and  returned  to Devaloka. The  signet  ring  lost  by  Sakuntala  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  dawn- ed on  the  King  and  he  remembered  all  about  Sakuntala. His  days  became  sad  pondering  over  separation  from Sakuntala. Sakuntala  delivered  a  boy  at  the  asrama  of  Kasyapa. The  child  was  named  Sarvadamana  and  he  grew  up as  a  courageous  boy. On  his  return  from  the  devasura  war,  Dusyanta  entered Kagyapa's  airama  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  a£rama  and  saw  Kasyapa  and  Sakuntala.  He returned  with  Sakuntala  and  the  boy  to  the  palace with  Kasyapa's  blessings.  It  was  this  boy  Sarva- damana, who  afterwards  became  Bharata,  the  famous emperor  of  India. SALA  I.  One  of  the  three  pugilists  deputed  by Karhsa  to  attack  Krsna  at  Mathura,  the  other  two being  Canura  and  Mustfka.  Krsna  kicked  Sala  to death.  (Bhagavata,  10th  Skandha). SALA  II.  A  serpent  born  in  Vasuki's  dynasty  and burnt  to  death  at  the  serpent  yajna  of  Janamejaya. (Adi  Parva,  Chapter  57,  Verse  5 ) SALA  III.  One  of  the  hundred  sons  of  Dhrtarasfra. He  was  killed  in  the  great  war  by  Bhima.  (Karna Parva,  Chapter  84,  Verse  3). SALA  IV.  Son  of  Somadatta,  a  King  born  in  the  Kuru dynasty.  He  had  a  brother  called  Bhurisravas. ( 1 )  Sala  was    present  at   the    wedding   of  Draupadl. (Adi  Parva,  Chapter  185,  Verse  15). (2)  He  was  present  at  Yudhisthira's   Rajasuya    yajna. (Sabha  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 vyuha  set  up  by  Bhlsma.  (Bhisma  Parva,    Chapter    51, Verse  57). (5)  He  fought  with     Abhimanyu    in    the    great     war. (Drona  Parva,  Chapter  37) . (6)  He  was  killed  by   Srutavarman    in    the   battlefield of  Kuruksetra.  (Drona  Parva,  Chapter  108,  Verse  10). (7)  He  was  one  among   the  valiant  souls  brought   to the  surface  of  the    Ganga    by  Vyasa      ( Asramavasika Parva,  Chapter  32,  Verse  10). (8)  After  death  he  became  one   with    the   Visvadevas. (Svargarohana  Parva,  Chapters,  Verse  16). SALA  V.     Son  of  King  Parlksit  of  the   Iksvaku    dynasty. SuSobhana,  daughter    of  the   Manduka  King  was    his mother.  He  had  two  brothers    called    Dala   and  Bala. Sala  did  not  return  some  horses,  which    he    had   taken as  loan  from  Vamadeva  maharsi.  Angered  at    this    the maharsi  created  some  Raksasas,  who  killed  Sala.  (Vana Parva,  Chapter  192). SALABHA  I.     An  asura,    son    of    Kasyapaprajapati  by his   wife   Danu.    He   was   born    in    his    next    life    as Prahlada,  the  Balhlka  King.  (Adi  Parva,     Chapter  67, Verse  30) . SALABHA  II.     A     warrior,    who    fought      against    the Kauravas  on     the    Pandava  side.    He   was    killed    by Karna.  ( Kama  Parva,  Chapter  56,  Verse  49) . SALABHA.     Wife  of  Atrimaharsi.    (Brahmanda    Purana, 3,8;  74-78). SALABHI.     A    female      attendant      of     Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  26). SALAGRAMA.     A  stone  emblem  of  Visnu. 1)  Origin    of  the  name.     Salagrama     is     the    kind    of ammonite,     used    for    making    the   image    of    Visnu. Mahavisnu   is   known    by    the  name    Salagrama   also. This     name      originated    from    the   name    Salagrama, ' which  is  the  name  of  the  place   from  where    the   river Gandaki,    which   flows     through     Nepal,    starts.    This Salagrama  is  considered  to  be  a  holy  place.  Mahavisnu and  other  gods  always  dwell  in    this    place.    Salagrama is  the  name  of  Visnu  who  dwells  in  Salagrama.    (M.B. Vana  Parva,  Chapter  84,  Stanzas  123  to  125). 2)  The  importance  of  Salagrama.     The    place   Salagrama is  at  the  origin  of  river   Gandaki.   There    are   various kinds  of  stone   figures   which    are    called    Salagramas. These    Salagramas    themselves   have     orginated    from portions  of  Visnu.  That  is  why    those  stones   are    used for  making  images  of  Visnu.    There  is    a    story  in   the Devi  Bhagavata,  Skandha  9,  stating  that  the  derivation of  these  stones  is  from  a  portion  of  Visnu. During  the  early  days,  Sarasvati,  Laksmi  and  Ganga were  wives  of  Mahavisnu.  One  day  there  arose  a  family quarrel  among  them.  (See  under  Tulasi) .  As  a  result of  this  quarrel,  the  Devls  cursed  each  other.  Sarasvati cursed  Laksmi  and  changed  her  to  holy  basil  plant (Tulasi)  on  the  earth.  When  Laksmi  was  about  to depart  as  Tulasi,  Mahavisnu  blessed  her  thus.  "Look  ! Laksmi  !  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  Gandaki,  will  start from  your  body  which  will  be  in  the  shape  of  the  holy basil  plant.  (It  is  also  said  that  the  river  Gandaki has  taken  birth  from  the  sweat  of  Siva  and  Visnu. Refer  to  the  word  Gandaki) .  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  Sudarsanacakra(the  weapon of  Visnu)  and  will  create  numberless  Salagramas.  The Salagramas  thus  made,  will  be  of  various  sizes  and shapes." 3)  Different  classes  of  Salagramas.     Mention  is   made    in the  Puranas  about  nineteen  classes  of  Salagramas.  They are  given  below  ; SALAGRAMA 673 SALIHOTRA (i)  Laksminarayana.  With  one  hole,  four  cakras (wheels)  and  Vanamala  (a  line  like  the  garland)  and, of  the  colour  of  clouds. (ii)  Lakfmljandrdana.  This  is  the  same  as  Laksmlnara- yana,  with  the  difference  that  there  will  be  no Vanamala. (iii)  Raghundtha.  With  two  holes  and  four  wheels  and mark  of  the  hoof  of  a  calf.  This  also  will  have  no Vanamala. (iv)  Vamana.  With  two  very  small  wheels  and the  colour  of  the  cloud.  This  too  will  have  no Vanamala. (v)  Sridhara.  This  is  the  same  as  Vamana  with  the exception  that  it  will  be  having  Vanamala.  The  house in  which  this  is  placed  will  have  a  prosperity  and  well being  of  its  own. (vi)    Damodara.       Will    be    large    and    round  with    two cakras  (wheels)  and  with  no  Vanamala. (vii)   Ranardma.  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)  Rdjardjesvara.       Of  the    size  of    Ranarama    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  Salagrama  will  give  men the  four  Purusarthas  (objects  of  life)  'Dharmartha- kamamoksa'  (Duty,  wealth,  desire  and  salvation) . (x)  Madhusudana.  A  salagrama  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)  Sudarsana.  Sudarsana  will  have  only  one  cakra (wheel). (xii)  Gadddhara.  This  also  will  be  having  only  one wheel  which  will  not  be  bright. (xiii)  Hayagriva.  This  will  have  two  wheels  and  the  face of  a  horse. (xiv)  Ndrasimha.  With  a  very  wide  mouth,  two  wheels, and  awful  shape.  This  Salagrama  will  cause  instant self-renunciation. (xv)  Laksminarasimha.  This  also  will  be  having  a  wide mouth  and  two  wheels.  Besides  these,  there  will  be  the Vanamala  also.  This  will  make  house-holders  cosy and  comfortable. (xvi)  Vdsudeva.  The  Salagrama  with  two  wheels  at the  region  of  the  hole  and  with  round  shape  having vividness  and  brightness,  is  Vasudeva.  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  house- holders comfort  always. (xtfiii)  Sankarsana.  In  the  Sarikarsana  two  wheels will  be  joined  face  to  face.  The  fore-part  will  be  thin- ner 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.  (Devi  Bhagavata, Skandha  9  ;  Agni  PuriLna,  Chapter  46) . 4).  The  greatness  oj  Salagrama.  Of  these,  the  stones with  cakras  (the  weapon  Discus),  are  Bhagavan  Visnu in  reality.  Those  who  worship  this  stone  with  mark  of cakra,  need  not  have  to  take  another  birth.  He  who habitually  worships  Salagrama,  should  avoid  arro- gance and  should  be  charitable.  He  who  worships Salagrama  with  the  mark  of  wheel  should  not  covet others'  wealth  and  women.  The  cakra  from  Dvaraka and  the  stone  from'  Gandaki  will  bring  atonement  in a  moment  for  sins  incurred  in  a  hundred  births.  Even if  one  has  incurred  thousands  of  sins,  one  will  get  remis- sion for  all  of  them  by  drinking  the  water  of  Salagrama. Brahmana,  Ksatriya,  Vaisya  and  Sudra  will  attain heaven  if  they  become  house-holders  according  to Vedic  convention  and  worship  Salagrama.  On  no account  should  women  worship  Salagrama.  If  by ignorance,  a  woman,  whether  she  is  good-natured  or  of a  higher  status,  happens  to  touch  Salagrama,  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  Salagrama,  commit  the  greatest sin.  If  a  woman  touches  a  Salagrama,  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  Kala- kuta  ( thj  poison  of  Vasuki),  to  Bhagavan  Visnu.  If a  woman  touches  Salagrama,  she  will  have  to  remain in  hell  for  the  duration  of  fourteen  Indras.  Even  the sin  of  Brahmahatya  (killing  a  brahmin)  will  be  remit- ted by  drinking  the  water  of  Salagrama  and  he  will attain  heaven.  Basil  ( tulasi)  sandalwood,  water,  conch tinkling  bell,  wheel,  stone,  copper  pot,  and  name  of Visnu  comprise  'Padamrta'  (the  celestial  nectar  of words)  which  is  said  to  have  the  power  of  remit- ting sins.  The  merits  obtained  by  bathing  in  all the  tirthas  and  the  performing  of  all  the  yagas  (sacri- fices) dwell  in  each  drop  of  water  of  Salagrama. (Padma  Purana,  Patala  Khanda,  Chapter  20). SALAKA.  Wife  ofmaharsiDhananjaya,  who  belonged to  Vasistha  gotra.  (For  details  see  under  Dhananjaya V). &ALAKARA.     A  naga  born  in  Taksaka's  dynasty.  It  was burnt  to  death  at  the  serpent  yajna  of  Janamejaya.  (Adi Parva,  Chapter  57,  Verse  9) . SALAKATAftKATA  (SALAKATAKlK  A )  I    A  synonym for  Alambusa.  (See  under  Alambusa). SALAKATASIKATA  II.  A  giantess  who  was  the  daugh- ter of  Sandhya.  The  giant  Vidyutkela  married  this giantess  Salakatarikata.  A  son  named  Sukesa  was  born to  them.  (See  under  Vidyutkes'a). SALAKATA5IKATI.  Another  name  of  the  giantess Hidimba.  ( See  under  Hidimba) . SALA5IK.AYANA.  A  son  of  Visvamitra.  He  was  an  expound- er of  the  Vedas.  Mention  is  made  in  Mahabharata, Amis' asana  Parva,  Chapter  4,  about  this  Salankayana. SALI.  A  maharsi  in  the  lineage  of  Gurus  (preceptors). See  under  Guruparampara. SALIHOTRA.  A  muni  of  ancient  days.  Vyasa  had  once lived  in  his  aSrama.  There  was  a  tree  near  the  asrama 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  Salihotra's  tapas. The  Pandavas,  during  their  life  in  exile  in  the  forest, visited  this  place  in  the  company  of  HidimbI  and quenched  their  hunger  and  thirst  by  drinking  water from  this  pond.  (M.B.,  Southern  text,  Chapter  154). SALIKA 674 SALYA Salihotra  was   an  adept    in  asVa.<;astra  (science    about horses) .     To  bathe  in  the  tirtha  called  Salisurya   creat- ed by  the  muni  is  to  derive  the    same    result   as  that  of making  a  gift  of  a  thousand  cows.    (Vana   Parva,  Chap- ter 71,  Verse  27  and  Chapter  83,  Verse  107). SALIKA.    A    divine    maharsi.    He  met    Krsna   once    on his  (Krsna's)   way  to  Hastinapura  and    had  a  talk  ,vith the  lord.  (M.B.  Udyoga  Pava,  Southern  Text,    Chapter 83). SALIPiyDA.    A  naga    born  to   Kasyapapiajapati   of  his wife  Kadru     (Adi  Parva,  Chapter  35,  Verse  14). SALlSlRAS.    A   Devagandharva,    son  of  Kasyapapraja- pati  by  his  wife  Muni.     He  participated  in  the  birthday celebrations     of  Arjuria.      (Adi    Parva,     Chapter    65, Verse  4) . SALISURYA.  A  holy  spot  in  Kuruksetra.  It  is  said  to have  been  the  place  where  muni  Salihotra  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). SALMALI.    A  King  of  the    lunar    dynasty.    He   was  the grandson  of  Kuru  and  son    of  Aviksit.    He   had    seven brothers.    (Adi  Parva,  Chapter  94,  Verse  52). SALMALlDVlPA.  One  of  the  seven  islands. 1)  General.  Salmali  island,  which  is  double  in  extent of  Plaksa  island  is  surrounded  by  Iksurasa  (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,  Toya,  Vitrna,  Candra,  Mukta,  VimocanI  and Nirvrti.  Mere  remembrance  of  the  seven  rivers  is sufficient  to  annihilate  all  sins.  Here  people divided  into  the  four  classes  live.  Brahmins,  Ksatriyas Vais"yas  and  Sudras  here  are  called  Kapilas,  Arunas, Pitas  and  Krsnas.  These  devout  people  worship  Visnu in  the  form  of  Vayu  by  sublime  yajnas.  Devas  are  ever present  on  this  most  beautiful  island.  A  tree  named Salmali  which  gives  mental  comfort  grows  in  this island.  The  island  is  surrounded  on  all  four  sides  by an  ocean  of  Sura  (liquor).  (Visnu  Purana,  Part  II, Chapter  4). 2).    £dlmali   island  and  ndgdstra.     See   under   Nagastra. SALUKINl.  A  sacred    place  in   Kuruksetra.     To   bathe in  the  Dasai'vatirtha  there,  is  to  derive  the   same  benefit as  performing   ten  asVamedhas.    (Vana  Parva,  Chapter 83,  Verse  13). SALVA  I. 1)  General  information.  The    lover   of  Amba    (q.v)    the daughter  of  the    King    of  Kas"I.     It  is    mentioned    in Mahabharata,  Adi  Parva,  Chapter  67,    Stanza    16    that this  Ksatriya  King  Salva  was    born  from  a    portion   of Ajaka  the  younger  brother  of  Vrsaparva. 2)  Other  details. (i)  Salva  was    the   ruler   of  the  city    named    Saubha. Mahabharata,  Adi  Parva,  Chapter  102,  Verse   61). ( ii)  He   was   present    at   the    Svayarhvara   marriage  of Draupadl.    (M.B.  Adi  Parva,  Chapter  186    Verse  15). (iii)    He  was  present  at  the  sacrifice  of  Royal  consecra- tion (Rajasuya)  of  Yudhisfhira.    (M.B.  Sabha    Parva, Chapter  34,  Verse  9). (iv)  At  the  death  of  Sis"upala,  King  Salva  became angry  and  besieged  Dvaraka.  In  the  battle  which followed  Sri  Krsna  killed  Salva.  ( M.B.  Vana  Parva, Chapters  15  to  22). (v)     Salva  had  several    friends   such   as    Damaghosa, ,    Anga  ,  Kalinga,  Malava,    Kekaya,    Vaiiga,    Magadha, Kosala,  Korikana,  Hehaya,  Cola,  Pandya,   Kerala   and others.    (Bhagavata,  Skandha  10). SALVA  II.  There  is  a  story  in  Mahabharata,  Adi  Parva, stating  that  three  Salvas  and  four  Madras  were  born to  Bhadra  from  the  dead  body  of  her  husband  Vyusi- tas"va.  (See  under  Bhadra  II) . Here,  'Salvas'  means  the  rulers  of  Salva.  It  is  stated  in Mahabharata,  Sabha  Parva,  Chapter  14,  Stanza  26  that the  people  of  Salva  fled  to  the  south  in  fear  of  Jara- sandha.  Satyavan,  the  husband  of  Savitrl,  was  a  native of  Salva.  It  is  also  mentioned  that  the  soldiers  of  Salva who  joined  the  army  of  the  Kauravas  fought  against the  Pandavas.  There  were  Salvas  on  the  side  of  the Pandavas  also.  Mention  is  made  in  Drona  Parva, Chapter  154,  that  the  Salvas  on  the  side  of  the  Pandavas, attacked  Drona,  the  teacher. SALVA  III.  A  king  of  the  low  castes.  The  details  given below  about  this  king  are  from  Mahabharata. (1)  This  king  attacked  the  vast  army  of  the  Pandavas in  the  battle-field  of  Kuruksetra.     (M.B.    Salya  Parva, Chapter  20,  Verse  1). (2)  The  elephant  of  this  Salva  was  as  big  as  a  mountain and  belonged  to  the  family  of  elephants    called    Maha- bhadra.   ( Salya  Parva;  Chapter  20,  Verse  2 ) . (3)  Duryodhana  had    honoured    this    low    caste    King Salva.   (M.B.  Salya  Parva,  Chapter  2,  Verse  2) . (4)  Satyaki  killed  this  king  Salva;    and    Dhrstadyumna killed  his  elephant  in  the  battle  of  Bharata.  (M.B.  Salya Parva,  Chapter  20,  Verse  4). SALVA  IV.  In  Uttara  Ramayana  a  Salva,  who  was  a contemporary  of  Kusadhvaja,  is  mentioned.  Kusadhvaja once  approached  this  king  Salva  and  requested  for  some financial  help.  But  the  covetous  Salva  did  not  give  any help.  So  Kusadhvaja  performed  a  sacrifice  to  obtain wealth  and  prosperity.  Sita  was  born  from  that  sacri- ficial fire.  (Uttara  Ramayana) . SALVA  V.  A  story  occurs  in  Brahmanda  Purana,  describ- ing how  Renuka,  the  wife  of  Jamadagni,  was  infatuat- ed at  the  sight  of  a  handsome  Salva,  and  how  this  event subsequently  led  to  her  death.  (See  under  (Renuka) . SALVASENI.  An  ancient  place  in  South  India.  (Bhisma Parva,  Chapter  9,  Verse  61). SALVAYANA.  A  king  in  anc:ent  India.  He  ran  away  to South  India  with  his  brothers  and  attendants  in  fear of  Jarasandha.  (Sabha  Parva,  Chapter  14,  Verse  27). SALYA.  A  king  who  gave  advice  and  leadership  to  the Kauravas.  He  ruled  over  theMadraor  Balhlka  kingdom. Madrl,  wife  of  Pandu  was  Salya's  sister.  Yet,  in  the great  war  he  stood  firmly  on  the  Kaurava  side  and  died at  Kuruksetra.  The  following  role  he  played  in  the Bharata  story. ( 1 )  At  the  instance  of  Bhisma  he  gave  his  sister  Madri in  marriage  to  Pandu.     (Adi  Parva,  Chapter  112). (2)  He  was  present  at  the  wedding  of  Draupadl  i%  the company    of  his    sons   Rukmangada  and  Rukmaratha. (Adi  Parva,  Chapter  185,  Verse  18). (3)  At  the  Svayarhvara  of  Draupadl  he  withdrew   from stringing  the  bow,  owning  defeat.    (Adi  Parva,  Chapter 186,  Verse  28), (4)  Bhlma  defeated  him  at  the   wedding   of  Draupadl. (Adi  Parva,  Chapter  189,  Verse  23) . (5)  During  his  triumphal  tour  of  the  west,  Nakula    be- SALYA 675 SAMA friended  his  uncle  Salya,   and  entertained  him.  (Sabha Parva,  Chapter  32,  Verse  14) . (6)  He  participated  in  Yudhisthira's  Rajasuya   yajna. (Sabha  Parva,  Chapter  34,  Verse  7). (7)  Sis upala  once  opined  that  Salya  was   nobler  than Sri  Krsna.    (Sabha  Parva,  Chapter  37,  Verse  14). (8)  He  presented  a  good  sword   and    a    golden  jar   to Yudhisthira  on  the  occasion  of  his  coronation.      (Sabha Parva, 'Chapter  53,  Verse  9). (9)  When  Dharmaputra  went  to    Hastinapura    to  play the  game  of  dice,    Salya  was  found  to  have  arrived  there earlier.     (Sabha  Parva,  Chapter  58,  Verse  24) . ( 10)  Before  the  great  war  began  he  visited  the  Pandavas and  blessed  them.  Moreover  he  agreed  to  act  as  Kama's charioteer  and  render  him  impotent  so  that  the  Pandavas could  become  victorious.     (Udyoga  Parva,  Chapter  8). (11)  Salya  joined  the  Kauravas  in  the  great   war   with an  aksauhini  (a  particular  division  of  soldiers) .  (Udyoga Parva,  Chapter  19,  Verse  16). (12)  Salya   wished    that   Yudhisthira    won    the  war. (Bhlsma  Parva,  Chapter  43,Verse'79). ( 13)  On  the  first  day  of  the  war  he  fought  a  duel  with Yudhisthira.     (Bhlsma  Parva,  Chapter  45,  Verse  28). (14)  Salya  killed  Uttara,  the  Virata    prince.      (Bhlsma Parva,  Chapter  47,  Verse  35). ( 15)  He  defeated  Sankha,  another  Virata  prince.  (Bhlsma Parva,  Chapter  49,  Verse  35) . ( 16)  He  fought  with   Dhrstadyumna.   (Bhlsma   Parva, Chapter  62). ( 17)  Bhimasena  defeated  Salya.  (Bhlsma  Parva,  Chapter 64,  Verse  27). (18)  He  fought  with  Yudhisthira  again.  (Bhlsma  Parva, Chapter  71,  Verse  20) . (19)  Nakula  and  Sahadeva    attacked    Salya.    (Bhlsma Parva,  Chapter  81,  Verse  26) . (20)  Sahadeva  defeated  Salya.  (Bhlsma  Parva,  Chapter 88,  Verse  51). (21)  Salya  attacked  Sikhandl.  (Bhlsma  Parva,  Chapter 85,  Verse  27). ( 22)  In  the  battle  that  followed  he  attacked  the   whole lot  of  Pandavas    and   wounded   Yudhisthira.     (Bhlsma Parva,  Chapter  105,  Verse  30). (23)  Bhlma  and  Arjuna    fought   with    Salya.    (Bhlsma Parva,  Chapters  113  and  114). (24)  Salya  fought  a  duel  with  Yudhisthira  for  the  third time.    (Bhlsma  Parva,  Chapter  116,  Verse  40). (25)  He  fought  with  Nakula.  (Drona    Parva,    Chapter 14,  Verse  31). (26)  Abhimanyu  and  Salya    fought   with    each   other. (Drona  Parva,  Chapter  14, Verse  78). (27)  Afterwards  in  a  club-fight  with  Bhlma,  Salya   got defeated.    (Drona  Parva,  Chapter  15). (28)  He  fought  again  with  Yudhisthira.  (Drona  Parva, Chapter  25,  Verse  15). (29)  In  the  fight  with  Abhimanyu  he  fell  down  uncons- cious.   (Drona  Parva,  Chapter  37,  Verse  38). (30)  Abhimanyu  defeated  him   again.      (Drona  Parva, Chapter  48,  Verse  14). (31 )  He  fought    for  the   fifth    time    with  Yudhisthira. (Drona  Parva,  Chapter  26,  Verse  99) . (32)  Afterwards  he  clashed  with  Arjuna  as  the  protector of  Jayadratha.  (Drona  Parva,  Chapter  145,  Verse  9). (33)  He  killed    Satanika,    brother   of  Virata.    (Drona Parva,  Chapter  137,  Verse  30). (34)  When  Drona  was    killed   Salya   ran    away     from the  battlefield.   (Drona  Parva,  Chapter    193,  Verse  11). (35 )  Srutakirti  attacked  Salya.  (Kama  Parva,  Chapter 13,  Verse  10). (36)  Duryodhana    insisted     upon      Salya     acting     as charioteer  of  Karna.    At  first    Salya   got    angry    about the  suggestion,  but  finally  he   took   up    the    charioteer- ship.  (Karna  Parva,  Chapter  32). (37)  As  the  charioteer  of  Kama  Salya  cried   down    the former  and  praised  Arjuna.  (Kama  Parva,  Chapter  37, Verse  33). (38)  Karna  threatened  to   kill    Salya.    (Karna    Parva, Chapter  40). (39)  Salya  cried  down  Karna  by   relating   to   him  the story  of  the  swan  and  the  crow.  (Karna  Parva,  Chapter 41). (40)  When  Bhlma  wanted  to  cut   off  Kama's    tongue Salya  reminded  him  of  Arjuna's  vow   and    thus   made Bhlma  retract  from  his    plan.    (Kama   Parva,    Chapter 50;  Mahabharata,  Daksinatyapatha). (41 )  When  Kama  attempted  to  kill  Nakula,    Sahadeva and  Yudhisthira,  Salya  prevented  him    from  doing   so. (Karna  Parva,  Chapter  63,  Verse  21 ). (42)  He  consoled   Karna,     who   got   alarmed    by   the prowess  of  Bhlma.  (Kama    Parva,    Chapter   84,  Verse 8). (43)  Salya  comforted  Duryodhana,  who    grieved    over the  death  of  Karna.  (Kama  Parva,  Chapter   92,    Verse 10). (44)  As  desired  by   Duryodhana,    he    assumed    charge over   the    army    as     its   commander-in-chief.      (Salya Parva,  Chapter  6,  Verse  28). (45)  He  fought  a  fierce  battle  withBhima  and  Dharma- putra. (Salya  Parva,  Chapters  11  and  12). (46)  Dharmaputra      defeated     Salya.     (Salya    Parva, Chapter  16,  Verse  63). (47)  In  the  battle  that  followed,  Salya   was  killed    by Yudhisthira.  (Salya  Parva,  Chapter    17,  Verse  52). (48)  Among  the  souls  of  those  killed  in  battle    beckon- ed to  the  surface   of  the    Ganga,    Salya's  soul  also  was present.  (Asramavasika  Parva,  Chapter  32,  Verse  10). (49)  Sarhhlada,    brother    of    Prahlada      and   son    of Hiranyakasipu     was   another     birth     of  Salya.     (Adi Parva,  Chapter  67,  Verse  6). (50)  Synonyms  used  in  the    Mahabharata   for    Salya  : Artayani,     Balhikapungava,     Madradhipa,     Madraja, Madrajanadhipa,  Madraka,  Madrarat,  Sauvira    etc. SALYAHARANI.     See  under  Mrtasanjlvani. SALYAPARVA.     An   important    Parva    of    the    Maha- bharata. SAMA  I.  Son  of  the  Vasu  called  Aah.  Aah  had, besides  Sama,  three  sons  called  Jyoti,  Santa  and Muni.  (Adi  Parva,  Chapter  66,  Verse  28) . SAMA  II.  One  of  the  three  sons  of  Dharmadeva,  the other  two  being  called  Kama  and  Harsa.  Sama's wife  was  Prapti.  (Adi  Parva,  Chapter  66,  Verse  32). SAMA.  A  dog  which  followed  Yama.  It  was  one  of  the two  offsprings  of  Sarama.  (Brahmanda  Purana  3.7.  312). SAMA.  One  of  the  hundred  sons  of  Dhrtarastra.  He was  killed  in  the  Bharata-battle,  by  Bhimasena.  (M.B. Karna  Parva.  Chapter  51,  Verse  7). SAMA.  A  populous  centre  in  front  of  the  Puskara island  (Puskaradvlpa).  In  Puranic  days  there  were thirtythree  regions  in  this  centre.  Devas  such  as Vamana,  Airavata,  Supratika,  Anjana  and  so  on  dwell SAMA here.  The  people  of  this  place  live  by  inhaling  the breath  coming  from  the  noses  of  these'  gods.  (M.B. Bhisma  Parva,  Chapter  12,  Verse  32). SAMA.  One  of  the  Caturupayas  (four  tactics).  (See under  Caturupaya) . SAMADHI.  The  state  when  the  soul  (atma)  and  the mind  become  one.  When  the  soul  and  the  mind mingle  with  each  other  as  salt  and  water,  it  is  Samadhi (contemplation).  (For  more  details  see  under  Yoga. SAMADHICHETTI.  A  Vaisya  who  became  learned and  abstemious  by  the  grace  of  Devi.  The  story  of  this VaiSya,  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  Vyasa. After  telling  several  stories  about  the  kind  regard  of Devi  towards  those  who  worship  her  with  devotion, Vyasa  continued  as  follows  : — During  the  time  of  Svarocisa  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  Kolapura,  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  Samadhicetti.  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  Vaisya.  The  Vaiiya  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 676  SAMANTAPANCAKA 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  medi- tation. 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  Devi  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  Devi,  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  Devi  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  Devi  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 Devi.  So  they  made  a  triangular  cavity,  with  three parts  each  having  an  extension  of  li  ft.  and  made the  walls  of  the  cavity  firm  and  kindled  a  large  fire  in it.  The  King  and  the  Vaisya  began  to  cut  pieces  of flesh  from  their  bodies  and  offered  to  Devi  in  the fire,  and  with  the  blood  coming  from  the  body  they performed  sacrifice  to  Devi.  Instantly  Devi  appeared before  them  and  asked  them  what  boon  they  wanted. The  King  wanted  to  get  his  kingdom  back.  Devi 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 Savarni  Manu,  the  son  of  the  Sun." What  Samadhi  Cetti  wished  was  a  life  of  self-renun- ciation. Devi  gave  him  the  wisdom  and  knowledge  to renounce  everything  he  had  and  to  live  a  life  of complete  abstinence.  Then  Devi  disappeared.  The King  returned  to  his  kingdom  and  resumed  his  rule. Cetti  renounced  everything  and  wandered  about immersed  in  meditation  on  Devi.  (Devi  Bhagavata, Skandha5). SAMAGA  (S).  A  particular  line  of  disciples  of  Vyasa. (See  under  Guruparampara). SAMA&GA  I.  A  cowherd  who  had  been  looking  after the  cattle  of  Duryodhana.  (M.B.  Vana  Parva,  Chapter 289,  Verse  2). SAMA&GA  II.  An  ancient  hermit.  Once  this  hermit talked  to  Narada,  about  his  comfortable  life.  (M.B. Santi  Parva,  Chapter  285,  Verse  5) . SAMA5IGA  III.  A  river.  Because  Asfavakra  bathed  in this  river,  his  bents  were  straightened.  (See  under Astavakra) . SAMA&GA  IV.  A  country  in  South  India.  Mention  is made  about  this  country  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Verse  60. SAMANTARA.  A  country  in  India.  Mention  is  made about  this  country  in  Mahabhirata,  Bhisma  Parva, Chapter  9,  Verse  50. SAMANTAPANCAKA.  A  holy  tlrtha  (bath)  founded by  Para'urama. 1)    General  information.     See  under  Paras  urama,  Para  7. SAMARA 677 SAMBA  I 2)    Other  details. (i)   Para^'urama  made  here  five    rivers    through    which blood  flowed.  There,  with  hands  dipped    in    blood,    he offered    oblations    to  the     manes.    (M.B.    Adi    Parva, Chapter  2,  Verse  4). (ii)  By  the  blessings    of  the   ancestors   of  Paras  urama this  place    became     a   holy    bath.    (M.B.    Adi    Parva, Chapter  2,  Verse  8) . (iii)  At  the  ending  and  the    beginning    periods    of   the two  yugas  Dvapara  and   Kali,  the   Kauravas    and    the Pandavas  fought  the  great  battle  at  this  place.    Because of  that    this  place   got    the     name     Samantapancaka. (M.B.  Adi  Parva,  Chapter  2,  Verse    13) . (iv)   It  was  according  to  the  advice  of  Balabhadrarama that  this  place  was    selected   as    the    battlefield.    ( Salya Parva,  Chapter  55,  Verse  5) . (v)   Duryodhana     was     killed     at      Samantapancaka. (Salya  Parva,  Chapter  89,  Verse  40) . SAMARA  One  of  the  hundred  sons  of  Prthusena,  a King  of  the  Bharata  dynasty.  ( Bhagavata,  Skandha  9) . SAMARATHA.  A  brother  of  King  Virata.  He  was  a prominent  helper  of  the  Pandavas  in  the  Bharata battle.  (M.B.  Drona  Parva,  Chapter  158,  Verse  42) . SAMASAURABHA.  A  Brahmin  who  was  well-versed in  the  Vedas  and  the  Vedangas.  Mention  is  made  in Mahabharata,  Adi  Parva,  Chapter  53,  Stanza  9,  that he  was  a  guest  at  the  snake-sacrifice  of  Janamejaya. SAMATHA.  A  learned  brahmin.  He  once  gave  Yudhi- sthira a  description  of  the  yajna  performed  by  King Gaya,  son  of  Amurtarayas.  (Vana  Parva,  Chapter  95, Verse  17). SAMAVEDA.  See  under  Veda. SAMAVEGAVASA.  A  country  of  South  India.  (M.B. Bhisma  Parva.  Chapter  9,  Verse  16). SAMAYAPALANAPARVA.  A  sub-section  of  Virata Parva,  consisting  of  Chapter  13  of  Virata  Parva. SAMBA  I.  The  son  born  to  Sri  Krsna  by  his  wife  Jarhba- vati. 1 )  Birth.     A  story  about  the  birth  of  Samba,  occurs    in Devi  Bhagavata,  Skandha  4,  as  follows  : Children  were  born  to  Rukminl  and  the  other  wives  of Sri  Krsna.  But  Jambavati  alone  did  not  give  birth  to children.  Jambavati  was  filled  with  sadness  when  she saw  the  children  of  her  co-wives.  One  day  she  went  to the  presence  of  Krsna  and  requested  him  to  give  her  a son  like  Pradyumna.  Hearing  this,  Sri  Krsna  went  to the  mountain  where  the  hermit  Upamanyu  did penance  and  making  the  hermit  his  teacher,  according to  his  advice,  did  penance  before  Paramasiva.  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  Krsna  did  penance  standing  on  the toes  using  only  air  as  food.  When  the  penance  was continued  for  six  months  in  this  state,  Paranjas' iva appeared  as  Samba  ( Ardhanari&vara)  and  asked  what boon  he  wanted.  Sri  Krsna  expressed  his  wish.  Siva said  that  Jambavati  would  get  a  son.  Soon  Jambavati gave  birth  to  a  son.  The  child  was  named  Samba. 2)  Marriage.     Samba   married     Laksana    the    beautiful daughter  of  Duryodhana.  Hearing  about  the    Svayarh- vara  marriage  of  Laksana,  Samba  went  to  Hastinapura and  took  her  by  force  from  among    the    various    Kings who  were  present   there.    Duryodhana    and    the    others captured    him.    This   news    reached   Dvaraka    through Narada.  Sri  Krsna  and  Balabhadrarama  went  to Hastinapura  and  rescued  Samba  and  took  the  bride and  the  bridegroom  to  Dvaraka.  Ten  sons  beginning with  Sumitra  were  born  to  Samba  by  his  wife  Laksana. (Bhagavata,  Skandha  10). 3)  Prabhdvati  abducted.  Prabhavati  was  the  daughter of  Vrajanabha,  the  King  of  Supuranagarl.  Samba, with  his  brother  Pradyumna  entered  the  city  Supura in  the  guise  of  drama-actors  with  a  view  to  kidnap  the beautiful  daughter  of  Vrajanabha.  They  produced  four performances  such  as  'Rambhabhisara'  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  Prabhayati to  Dvaraka.  ( Harivarhsa,  2  :  93). 4) .  The  delivery  of  an  iron  rod.  Once  some  Yadavas with  Samba  at  their  head  abused  Kasyapa  and  some other  hermits  who  came  to  Dvaraka.  They  cursed  the Yadavas,  in  consequence  of  which  Samba  gave  birth to  an  iron  pestle,  which  caused  the  extermination  of the  Yadavas.  (See  under  Krsna,  Para  39,  Sub  Para  2) . 5)  The  curse  of  Sri  Krsna.    Samba  was    extremely    hand- some, and  even  the  wives  of  Sri  Krsna  fell  in  love  with him.    Under    the   circumstances   Samba    tended  to  be- come wicked.    Sri  Krsna  came  to   know  of  the    unnatu- ral attachment    between  his    wives   and    Samba,    from Narada  and  cursed  Samba   that   he   would    become    a leper,  and  cursed  his  own    wives,    that    they    would    be carried  away  by  thieves   and    plunderers.     Accordingly Samba  became  a  leper  and  the  wives  of  Sri  Krsna  were carried  away  by  the  Abhlras,   after  the  submerging    of Dvaraka. After  a  few  years,  according  to  the  advice  of  Narada, Samba  began  to  worship  the  Sun,  at  a  place  called Sambapura  in  the  basin  of  the  river  Candrabhaga,  to get  recovery  from  leprosy.  A  brahmin  also  was  brought from  Suka  (KuSa)  island  to  perform  the  fast  and  vow  cor- rectly. (Samba  3;  Bhavisya  Purana,  Brahma  Parva,  66. 72;  73.  126;  Skanda  Purana  4.  2.  48;  6.  213). 6)  Other  details. ( i)    Samba  was  present    at    the    Svayamvara    marriage of  Draupadi.  (M.B.  Chapter  185,  Verse  17). (ii)  Among  the    Yadavas,     who    brought    the    dowry, when  Arjuna   married     Subhadra    there    was    Samba also.  (M.B.  Adi  Parva,  Chapter  220,  Verse  31). (iii)    Samba  learned    archery  from   Arjuna.    After   this he  was  a  member  of  the   court   of  Yudhisthira.    (M.B. Sabha  Parva,  Chapter  4,  Verse  34) . (iv)   Samba  was  one  of  the  seven  great    chariot-fighters of  Dvaraka.  (M.B.  Sabha     Parva,    Chapter    14,    Verse 57). (v)  Samba  was  present  at  the  Rajasuya  (royal  con- secration-sacrifice) of  Yudhisthira.  (M.B.  Sabha Parva,  Chapter  34,  Verse  16). (vi)  Samba  was  defeated  in  the  battle  he  fought  with Ksemavrddhi  the  minister  of  Salva.  (M.B.  Vana Parva,  Chapter  16,  Verse  80.) (vii)  Samba    killed    the    asura     Vegavan    in    a    battle. (M.B.  Vana  Parva,  Chapter  16,  Verse  17) . (viii)   Samba  participated    in    the   marriage  of  Abhi- manyu   conducted    at     the     city     Upaplavya.     (M.B. Virata  Parva,  Chapter  72,  Verse  22)  . (ix)   Samba  came  with  Sri  Krsna    to  Hastinapura  and took    part    in    the   Rajasuya     of    Yudhisthira.     (M.B. Asvamedhika  Parva,  Chapter  66,  Verse  3) . SAMBA  II 678 SAMBUKA (x)  When  the  Yadavas  died  by  hitting  one  another with  the  iron  pestle,  Samba  also  was  killed.  (M.B. Mausala  Parva,  Chapter  3,  Verse  44) . (xi)  After  his  death,  Samba  entered  the  group  of VLsvadevas.  (M.B.  Svargarohana  Parva,  Chapter  5, Verse  16). SAMBA  II.  A  Brahmin  scholar.  When  Dhrtarastra 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. A:' ramavasika  Parva,  Chapter  10,  Verse  13).  • SAMBARA  i.   An  asura. 1 )  General.     Various  Puranas  refer  to  this  leader  of  the asuras  as  having  played  a  prominent  part    in    the    dev- asura  war.    After   many    such   wars   he   was   killed  by Siva. 2)  Sambara'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.    Sambara   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   Sambara   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, Vyala  and   Ghaja  began    killing   the    warriors    of    the Devas,  and  the  Devas  told  Brahma  at    Satyaloka    about the    depredations    of  the  asura.     Brahma   encouraged them  for  further  fighting,    and    the    three   asuras   were killed    and     Sambara    ran     away     and     hid    himself. ( Jnanavasi  stha  Sthi  ti  prakaranam ) . 3)  Sambara  in  Pigveda.     There      are   various    references to  Sambara    in     the    Rgveda.      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  Asvamayi,  Ayasi,  Satabhuji    etc. in  the  Rgveda.  The  chief  enemies  of  the    Aryans   were the  race  of  people  called  Panis  in  the  city.    There    is  a hint  about  the  killing  of  Sambara  in  Sukta  17,  Anuvaka 8,  Mandala  1  of  the  Rgveda. 4)  Other  information. (i)  Sambara  was  Kasyapaprajapati's  son  by  his  wife Danu. (ii)  Dasaratha  had,  at  the  request  of  the  Devas  de- feated Sambara  in  a  war  fought  in  Devaloka.  (See under  Dasaratha,  Para  5) . (iii)  Indra,  on  another  occasion,  defeated  Sambara. (Adi  Parva,  Chapter  137,  Verse  43). SAMBARA  n.   An  asura. He  was  the  son  of  Hiranyaksa  and  brother  of  Sakuni, Dvimurdha,  Sahku  and  Arya.  (Agni  Purana,  Chapter 17).  Sambara,  who  was  a  great  adepf  in  magic,  was killed  in  the  company  of  his  wife  Mayavati,  by Pradyumna,  the  son  of  Sri  Krsna.  ( See  under Pradyumna) . SAMBHALA  (SABHALA,  SAMBHALA).  A  village famed  in  the  Puranas.  According  to  Mahabharata Mahavisnu  will  incarnate  as  Kalki  in  this  village.  (For details  see  under  Kalki) . SAMBHAVA.  A  King  of  the  Puru  dynasty,  son  of  Urja and  father  of  Jarasandha.  (Agni  Purana,  Chapter 278). SAMBHAVAPARVA.  A  Sub-Parva  of  Adi  Parva Chapters  65- 139). SAMBHU  I.  Dhruva's  wife.  The  couple  had  two  sons called  Sisti  and  Bhavya.  (Visnu  Purana,  Part  1, Chapter  13). SAMBHU  II.  Grandson  of  Tvasja,  son  of  Ka^yapa  by Surabhi.  Tvasfa  had  a  son  called  VisVarupa  who  begot fourteen  sons  of  whom  Hara,  Bahurupa,  Tryambaka, Aparajita,  Vrsakapi,  Sambhu,  Kapardi,  Raivata, Mrgavyadha,  Sarpa  and  Kapali  these  eleven  sons  of Visvarupa  form  the  Ekada^'arudras.  (Agni  Purana, Chapter  18). SAMBHU  III.  One  of  the  three  sons  of  Ambarisa,  the other  two  being  Virupa  and  Ketuman.  (Bhagavata, 9th  Skandha) .  Sambhu  never  tasted  meat  in  his  life. (Anusasana  Parva,  Chapter  115,  Verse  66). SAMBHU  IV.  A  Raksasa,  the  son  of  Vidyujjihva  by Surpanakha.  Sambhu,  who  was  engaged  in  tapas  in Dandaka  forest  when  Sri  Rama  visited  the  forest  was attracted  by  the  beauty  of  Slta  and  transformed  himself into  a  tree  to  enjoy  her  beauty  with  his  eyes.  Laksmana, who  was  felling  down  trees  to  build  an  asrama  felled this  tree  also,  which  disappeared  immediately  leaving behind  the  dead  body  of  a  Raksasa.  It  was  the  corpse of  the  Raksasa  and  Rama  comforted  Slta  and  Laksmana by  revealing  the  .fact  to  them.  (Kamba  Ramayana. Aranyakanda) . Uttara  Ramayana  contains  a  story  of  how  Devavatl (or  Vedavati)  daughter  of  Kusadhvaja  once  cursed Sambhu.  Devavatl  was  born  from  the  mouth  of Kusadhvaja  (son  ofBrhaspati)  while  he  was  learning the  Vedas.  Sambhu  wanted  to  marry  the  child  when she  was  grown  up,  but  KuSadhvaja  did  not  consent  to it,  and  Sambhu,  in  retaliation,  killed  Kusadhvaja  in his  sleep.  Next  morning  Devavatl  awoke  from  sleep  to see  the  dead  body  of  her  father.  She  cursed  Sambhu. Her  curse  was  a  contributory  cause  for  the  death  of Sambhu  by  Laksmana. SAMBHU  V.  An  agni,  which  occupies  a  status  equal  to that  of  a  brahmin  well-versed  in  the  Vedas.  (Vana Parva,  Chapter  221,  Verse  5). SAMBHU  VI.  A  son  born  to  Sri  Krsna  by  Rukmini- devi.  (Anusasana  Parva,  Chapter  14,  Verse  33). SAMBHU  VII.  A  King  of  the  Bharata  dynasty.  He was  one  of  the  eighty  sons  of  Ugrasena.  (Bhagavata,  9th Skandha) . SAMBHUTA.  A  King,  son  of  Trasadasyu  and  father of  Anaranya.  (Vayu  Purana,  Chapter  88,  Verses  74- 75). SAMBHUTI  I.  Wife  of  Marici,  son  of  Brahma.  The couple  had  a  son  called  Paurnamasa.  (Agni  Purana, Chapter  20). SAMBHUTI  II.  Wife  of  Jayadratha.  The  couple  had  a son  called  Vijaya.  (Bhagavata,  Skandha  9). SAMBUKA.  A  Sudra  muni.  During  the  reign  of  Sri Rama  a  great  number  of  children  died  in  the  country and  many  parents  wept  before  the  king  about  the  loss  of their  offsprings.  According  to  Vasistha's  advice  Rama enquired  whether  anybody  indulged  in  actions  not proper  to  his  station  in  life.  Sri  Rama  surveyed  the country  from  the  air  in  a  Vimana,  and  during  the survey  he  found  Sambuka,  the  sudra  muni  hanging  with his  head  down  and  inhaling  smoke  from  a  fire  lit  under him.  Thus,  having  found  out  that  the  tapas  by  that sudra  was  the  reason  for  the  children's  death,  Rama SAMEDI 679 SAMICI killed  Sambuka  immediately.  (Kamba  Ramayana, Uttarakanda) . SAMEDl.  An  attendant  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  46,  Verse  13). SAMGATA  (SA&GATA).  A  King  of  the  Maurya dynasty.  He  was  the  son  of  King  Suyasas  and  the father  of  King  Salisuraka.  (Bhagavata,  Skandha  12) . SAMGAVA  (SA&GAVA).  The  supervisor  of  the cattle-shed  of  Duryodhana.  It  is  stated  in  Mahabharata, Vana  Parva,  Chapter  228  that  this  Sarigava  helped Duryodhana  in  the  fight  which  ensued  at  the  time  of the  great  procession  conducted  by  the  Kauravas,  to the  Pandavas  in  the  forest. SAMGHAM  ( SAKIGHAM) .  An  organisation  formed  in olden  days  for  the  cultivation  of  Sentamil  (classic Tamil)  literature,  which  took  its  origin  in  south Dravida  land  in  the  4th  century  B.C.  The  Pandyas  set up  three  Sarighams  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 Sangham  at  Kapatapura.  When  Kapatapura  also  was destroyed  by  the  sea,  the  third  Sangham  was  founded in  Dravida  Madura.  The  first  Sangham  was  called Mutarcaiikam,  the  second  Itaiccankam  and  the  third one  Kataiccaiikam.  Reliable  information  about  the first  two  Sarighams  is  not  available.  But,  there  are reasons  to  believe  that  a  Sangham  called  Kataiccankam 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  Ullur,  Part  1,  Page 47). The  Pandyan  King  had  built  at  Madura  a  hall (mandapa)  for  the  poets  and  scholars  of  the  third Sangham  to  assemble  together  to  produce  their  works. Even  to  this  day  there  exists  a  temple  called Sarighattarkovil  at  the  south-western  corner  of  the outer  sector  of  the  Sundaresvara  temple.  There  the idols  of  Sarasvati  and  of  the  fortynine  poets  of  the Sangham  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  Sangham.  The  Sangham  poets have  written  many  excellent  books.  According  to legends,  Agastyam  is  a  text  on  grammar  of  the  first Sangham  and  Tolkapyam  of  the  second  Sangham. There  were  authoritative  text  books  on  music  written  by the  last  poets  of  the  Sangham.  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  mahakavyas  (Epic poems)  and  five  short  Kavyas  also  belong  to  Sangham works.  Purananuru.  Akananuru,  Patittuppattu,  Aim kurunuru,  Kalittokai,  Kuruntokai,  Paripatal  and Nattinai  are  included  in  the  Sangham  work  called Ettuttokai.  Most  of  them  are  collections  of  many  com- positions. The  authorship  of  the  four  hundred  songs  in Purananuru  is  distributed  among  nearly  160  poets. Aim  Kurunuru  contains  five  hundred  songs  by  five poets.  These  five  hundred  songs  were  collected  by  the scholar,  Kutalur  kizhar,  on  the  orders  of  the  Cera King,  Ceralirumpozhai.  Patittippattu  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.  Pattuppattu  comprised  of  the  follow- ing works  like  Tirumurukattuppatai,  etc.  Tirukkural, Nalatiyar  etc.  are  among  the  eighteen  works  under the  group  Patinenklzhkkanakku.  Cilappadikaram, Manimekhalai,  Jlvakacintamani,  Kundalakesi  and Valaiyapati  are  the  five  great  kavyas  and  Nilakesi, Cudamani,  Yasodakavyam,  Nagakumara-Kavyam  and Udayakumarakavyam  (Udayanankatai)  are  the  five short  ( laghu)  kavyas.  Amongst  the  above  kavyas Manimekhalai  and  Kundalakesi  are  Buddhist  kavyas and  Cintamani  and  the  five  short  kavyas  are  Jain works.  The  last  seven  books  might  have  been  written after  the  Sangham  period.  Tiruttakkatevar,  author  of Cintamani,  lived  in  eighth  century  A.D.  Some  of  the songs  in  Purananuru  are  the  oldest  among  the  works  of the  Sangham  period.  References  to  Cera  Kings  are found  in  many  of  these  works. SAMGRAHA.  One  of  the  two  attendants  given  to Subrahmanya  by  the  sea,  the  other  being  Vikrama. (Salya  Parva,  Chapter  45;  Verse  37) . SAMGRAMAJIT.  One  of  the  ten  sons  of  Sri  Krsna  by his  wife  Bhadra.  (Virata  Parva,  Chapter  54,  Verse  18). SAMHANA.  A  King  of  the  Puru  dynasty,  grandson  of Puru  and  son  of  Manasyu.  Sarhhana  was  the  son  of Manasyu  by  his  wife  called  Sauviri.  (Adi  Parva, Chapter  94,  Verse  5). SAMHATA.  Second  wife  of  Dhrtarastra.  She  was  the niece  of  Gandhari. SAMHATAPA.  A  naga  born  in  the  Airavata  dynasty. It  was  burnt  to  ashes  at  the  serpent  yajna  of  Janame- jaya  (Adi  Parva,  Chapter  57,  Verse  11). SAMHITA.  Collection  of  hymns  addressed  to  various Devatas  in  nature.  These  songs  are  in  the  form  of  mant- ras. (See  under  Veda). SAMHITAKALPA.  A  section  of  sarhhitas  of  Atharva Veda.  The  five  sections  of  Atharva  Veda  composed  by Munjikesa  and  called  Naksatrakalpa,  Vedakalpa Sarhhitakalpa,  Angirasakalpa  and  Santikalpa  are  held in  great  respect.  (See  under  Veda). SAMHITASVA.  A  king  of  the  Bhrgu  dynasty,  grandson of  Haryasva  and  son  of  Nikumbha.  Renuka,  grand- daughter of  Sarhhitas va  and  daughter  of  Prasenajit  was married  by  maharsi  Jamadagni.  (Brahmanda  Purana, Chapter  1 ). SAMHLADA  (SAMHRADA)  I.  A  son  of  HiranyakaSipu. Two  sons  called  Hiranyaksa  and  HiranyakaSipu  and  a daughter  called  Simhika  were  born  to  Kasyapaprajapati by  his  wife  called  Diti,  and  Hiranyakasipu  had  four  sons called  Anuhrada,  Hrada,  Prahlada  and  Samhrada. Sarhhrada  had  three  sons  named  Ayusman.  Sibi,  and Baskala.  (Agni  Purana,  Chapter  19).  According  to verse  17,  Chapter  65  of  Adi  Parva,  Prahlada,  Sarhhlada, Anuhlada,  Sibi  and  Baskala  were  the  sons  of  Hiranya- kasipu. This  Sarhhlada,  in  his  next  life,  was  born  as Salya,  the  Balhika  king. SAMHLADA  II.  A  Raksasa,  son  of  Sumali  by  Ketumati, both  of  them  Raksasas.  Sumali  had  ten  sons  called Prahasta,  Akampana,  Vikata,  Kalakamukha,  Dhumra- ksa,  Danda,  Suparsva,  Sarhhlada,  Prakvata  and  Bhasa- karna.  (Uttara  Ramayana). SAMl.  A  king,  son  of  Us'inara.  (Bhagavata,  9th  Skandha). SAMlCl.  A  celestial  maid.  She  was  the  companion  of  the celestial  maid  Varga.  (For  further  details  see  under Varga). SAM  IK  A  i 680 SAMSARA SAMlKA  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  Srngl,  who  cursed  king  Parlksit,    who    once threw  a  dead  snake  on  the  neck  of  Samika.     The    curse was  that  he  would  die  within  seven  days  of  the   incident by  snake-bite.  For  details    see  under   Parlksit,    Para  3). 2 )  Other  information. i)  Samika  worships  Indra  in  his  court.  (Sabha  Parva, Chapter  7,  Verse  16). 5i)  Samika  too  was  present  on  the  occasion  when  Vyasa called  up  and  showed  Janamejaya  the  souls  of  dead kings.  (Asvamedhika  Parva,  Chapter  35,  Verse  8) . SAMIKA  II.  (SAMlKA).  A  great  warrior  of  the  Vrsni dynasty  and  one  of  the  seven  maharathis  in  Dvaraka. He  was  present  at  the  wedding  of  Draupadi.  (Adi  Parva. Chapter  14,  Verse  58). SAMITINJAYA.  One  of  the  seven  great  heroes,  who fought  in  chariot,  in  the  clan  of  the  Yadavas.  (M.B. Sabha  Parva,  Chapter  14,  Verse  58). SAMITRA.  A  particular  rite  performed  during  a  yajfia. (Adi  Parva,  Chapter  196,  Verse  1). SAMlVRKSA  (SAMlTREE).  (For  the  connection  bet- ween this  tree  and  fire  see  under  Agni,  Para  12) . SAMJNA.     Wife  of  Sun  (Surya). 1)  Birth.     Sarhjna  was    the    daughter   of  Visvakarman according  to  the  Visnu  Purana  (Part  3,  Chapter  2)    and of  Tvasta   according     to     Mahabharata,     Adi     Parva ( Chapter  66,  Verse  35) .  Most  of  the    Puranas   refer  to Sarhjna  as  the  daughter  of  VKvakarman. 2 )  Separation  from  husband.     Sarhjna  lacked  the  power  to put  up  with  the  heat  of  Surya.     She  once  went  into    the forest    to    perform  Tapas  after  deputing  her  companion, Chaya,  to  serve   her    husband.    Sarhjna    left    her    three sons  Manu,   Yama,  and  Yarn!    also    in    the   charge    of Chaya,   who   in  the  guise  of  Sarhjna  served  Surya.     He took  her  to  be  his  wife  and  begot  three  children,   Sanai:'.- cara,  (another)    Manu  and  Tapati  of  her.     Chaya  once got  angry  and  cursed  Yama,    son    of  Sarhjna.     Then    it was  that    Surya    realised    that    she    was   not    his    wife. Surya  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  Sarhjna    was    doing   tapas in  the  guise  of  a  mare.     Then  he  assumed  the    form  of  a horse   and    begot   of  the  mare  the   ASvinikumaras   and Revanta.  The  A^vinikumaras  named  Nasatya  andDasra, were  born  through  the  mare's  (Samjna)  nose.     (Anus"a- sana  Parva,  Chapter  150,  Verse  17). 3)  Reunion.     Surya  brought  Sarhjna  back  with  him.  She complained  to  her  father   Visvakarman,    that   life    with Surya  was  impossible  on  account  of  his    excessive   heat, and     so     Visvakarman    ground    Siirya    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  Visnu's  disc    (cakra),    Siva's trisula  (trident),  Kubera's  puspakavimana  and  Subrah- manya's  weapon  called  Sakti  were  made.  (Visnu  Purana Part  3,  Chapter  2;  Harivarh:'a;  Chapter  41  and  Bhavisya Purana  For  details  see  under  Tapati. SAMKHYA.  In  ancient  India  digits  up  to  19  were  in  vogue. Bhaskaracarya  the  great  mathematician,  has  in  his  work, "Lilavati",  given  the  following   names    to    the    nineteen digits. 1  Ekam  10  Das  am  100  Satam  1000  Sahasram  10000 Ayutam  100000  Laksam  1000000  Prayutam  10000000 Koti  100000000  Arbudam  IfcOOOOOOOO  Abjam 10000000000  Kharvam  10000000000000  Trikharvam 1000000000000  Mahapadmam  1000000000000  Saiiku 1000000000  Jaladhi  100000000000000  Antyam 1000000000000000  Madhyam  100000000000000000 Parardham  1000000000000000000  Dasaparardham. SAMKHAYA.  An  acarya,  who  worked  in  the  Rgveda branch  of  the  Vedas. SAMKRAMA  (SA5IKRAMA)  One  of  the  three  attend- ants given  to  Subrahmanya  by  Visnu,  the  other  two  be- ing Cakra  and  Vikrama.  (Salya  Parva,  Chapter  45, Verse  37) . SAMKRAMA  II.  One  of  the  followers  given  to  Skanda by  Mahavisnu.  (Mahabharata,  Sand  Parva,  Chapter 44,  Verse  23). SAMKRTI.  A  king  of  the  Bharata  dynasty.  He  was  the son  of  king  Naraka  and  father  of  Rantideva.  (Bhagavata 9th  Skandha). SAMMARDANA.  One  of  the  sons  ofVasudevaby  Devaki. (Bhagavata,  Skandha  9). SAMMITEYU.  A  king  of  the  Puru  dynasty,  being  one of  ten  sons  of  Bhadrasva  (Agni  Purana,  Chapter  28). SAMPAKA.  A  very  pious  brahmin,  whose  slogan  in  life was  that  renunciation  was  the  greatest  asset  in  life.  (Santi Parva,  Chapter  1 76,  Verse  4) . SAMPATI  I.     A  bird.     The  elder  brother  of  Jatayu. 1)  Birth.     Aruna    and    Garuda    were    the    sons   born  to Prajapati  Kasyapa  by  his  wife  Vinata.    Two  sons  named Sampati  and  Jatayu  were  born  to  Aruna.      (For  further details  see  under  Jafayu,  para  1). 2)  Sampati   in   the  Rdmayana.     Once   Sampati    and   his younger  brother  Jatayu  flew  to  the  Sun.     To  protect   his younger  brother  Jatayu  whohadneared  the  Sun, Sampati 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    Hanuman    at  their  head  came  there,  in search  of  Sita.  Sampati  gave  them  directions  of  the  path they  were  to   follow.     (Detailed    story    is   given    under Rama  and  Mali SAMPATI  II.  A  Rakrasa  (giant) .  The  son  of  Kumbhi- nadi  the  sister  of  Kaikasi.  (See  under  Kaikasi). SAMPATI  III.  A  warrior  who  fought  against  the  Panda- vas  on  the  Kaurava  side.  He  took  his  place  at  the 'hrdaya'  (centre)  of  the  Garudavyuha  set  up  by  Drona. (Drona  Parva,  Chapter  20,  Verse  12). SAMPRIYA.  A  princess  of  the  Madhu  dynasty.  King Vidura  married  her,  and  a  son  called  Anasva  was born  to  the  couple.  (Adi  Parva,  Chapter  95,  Verse  40) . SAMRAj.     Son    of  Citraratha    by    Crna.     He    married Utkala   and    the    couple    had  a  son  called  Marici,  who became   very    famous     in     after     years.      (Bhagavata, Skandha  5) . SAMRAT.  The  grand-daughter  of  Manu  Svayambhuva and  the  daughter  of  Priyavrata,  who  had  married  the daughter  of  Kardama.  Ten  sons  and  two  daughters named  Samrat  and  Kuksi  were  born  to  Priyavrata. (Visnu  Purana,  ArhSa  2,  Chapter  1). SAMRDDHA.  A  naga  (serpent)  born  in  the  family  of Dhrtarastra.  This  serpent  was  burnt  to  death  in  the sacrificial  fire  of  the  serpent  sacrifice  of  Janamejaya. (M.B.  Adi  Parva,  Chapter  57,  Verse  18). SAMSARA.  One  in  the  line  of  Gurus.  (See  under Gurupararhpara). SAMSAPTAKAVADHAPARVA 681 SAMYAMA SAMSAPTAKAVADHAPARVA.  A  sub-Parva  of  Drona Parva  comprising  Chapters  17-32. SAMSATl.  Wife  of  the  Agni  called  Pavamana.  The couple  had  two  sons  called  Sabhya  and  Avasathya. (Matsya  Purana,  Chapter  51,  Verse  12) . SAMSRUTYA.  One  of  the  Vedantist  sons  of  Visvamitra. (Anu'asana  Parva,  Chapter  4,  Verse  55). SAMSTHANA.  A  region  in  India  mentioned  in  the Puranas.  Armies  from  this  region  protected  Bhlsma during  the  great  war.  (Bhisma  Parva,  Chapter  51) . SAMUDRAKATlRTHA.  A  holy  place  near  Arundhati- vata.  He  who  bathes  here  and  fasts  for  three  days will  derive  the  same  benefits  as  those  of  performing  the a'vamedha  yajna  and  gifting  away  of  thousand  cows. (Vana  Parva,  Chapter  84,  Verse  81). SAMUDRANISKUTA.  An  urban  area  in  India  famous in  the  Puranas.  (Bhlsma  Parva,  Chapter  9,  Verse  49) . SAMUDRASENA.  A  Ksatriya  king.  He  was  a  wise man,  well-versed  in  Economics.  He  was  the  rebirth  of Kaleya,  an  asura.  (M.B.  Adi  Parva,  Chapter  67,  Verse 54).  Bhlmasena  defeated  this  Samudrasena,  during his  regional  conquest  of  the  east.  Samudrasena  was killed  by  the  Pandavas  in  the  Bharata  battle.  (M.  B. Sabha.  Parva,  Chapter  30;  Karna  Parva,  Chapter  67). SAMUDRAVEGA  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  63) . SAMUDRONMADA.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  68). SAMUHA.  An  eternal  Vi'vadeva  (god  concerned  with offerings  to  the  manes).  (AnuSasana  Parva,  Chapter 91,  Verse  30). SAMVAHA.  A  wind  which  moves  the  aerial  chariots  of the  Devas.  According  to  Vyasa  there  are  seven  winds. While  once  he  was  teaching  his  son  Suka  Vedas,  a storm  blew  and  the  teaching  had  to  be  stopped  for some  time.  Then  Suka  asked  his  father  about  winds, and  Vyasa  answered  as  follows  : There  are  seven  vayus  (winds).  The  first  one  called Pravaha  moves  the  clouds.  The  second  one,  Avaha, causes  thunder  while  the  third  vayu,  Udvaha,  converts sea-water  into  vapour  and  causes  rain.  The  fourth one  Sarhvaha  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  Vayu, Parivaha,  keeps  Akagagariga  motionless  while  due  to the  action  of  the  seventh  Vayu,  Paravaha,  the  souls travel.  (Sand  Parva,  Chapter  329) . SAMVARANA.     A  king  of  the  lunar  dynasty. 1 )  Genealogy.     Descended  from    Visnu  thus  :  Brahma — Atri-Candra    -   Budha   -   Pururavas  -  Ayus  -    Nahusa  - Yayati  -  Puru    -  Janamejaya    -  Pracinvan  -  Manasyu  - Vitabhaya  -  Sundu  -  Bahuvidha  -  Samyati  -  Rahovadi  - BhadraSva   -    Matinara    -    Santurodha    -     Dusyanta   - Bharata    -   Brhatksatra  -  Hasti    -   Ajamldha   -    Rksa  - Sarhvarana. 2)  Marriage.     Samvarana  married  Tapati,    daughter  of Surya.     (For  details  see  under  Tapati). 3)  Other  information. ( i)   King  Pancala  once  attacked   and    subjugated  him. (Adi  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.  (Adi Parva,  Chapter  9,   Verse  39). (iii)  To  regain  his   kingdom    he  appointed  Vasistha  as his  priest.  (Adi  Parva,  Chapter   94,  Verse  42) . (iv)  He  got  back  the  kingdom  by  Vasistha's  help  and then  he  performed  a  Yajna  with  the  latter  as  high priest.  (Adi  Parva,  Chapter  94,  Verse  45) . (v)  A  son  called  Kuru  was  born  to  him  by  Tapati daughter  of  Surya.  (Adi  Parva,  Chapter  94,  Verse  48). (vi)  He  was  a  devotee  of  Surya.  (Adi  Parva,  Chapter 170,  Verse  12). (vii)  No   other    king   more  handsome    than  he  had  yet been  born.     (Adi  Parva,  Chapter  170,  Verse  15). (viii)   Once  there    was   no   rainfall   for   twelve  years  in his  kingdom.  (Adi  Parva,  Chapter    172,  Verse  38). (ix)  He  is  one  of  the  kings  to  be    remembered    at  dawn and  at  dusk.    (Anugasana  Parva,  Chapter  165,  Verse  54) . (x)  Words    like   Ajamldha,    Arksa,     Paurava,     Paura- vanandana   and    Rksaputra   have   been  used  in  Maha- bharata  as  synonyms  of  Samvarana. SAMVARTA.     Son  of  Angiras. 1)  General.     Angiras   had    eight   sons   called   Brhaspati, Utathya,  Samvarta,  Payasya,  Sand,    Ghora,  Virupa  and Sudhanva.      (Anugasana  Parva,  Chapter  85,  Verse   30) . Samvarta  was  the  third   among  the  sons  and  he  lived  on inimical  terms  with  his  eldest  brother  Brhaspati.    When once  Brhaspati    forsook  king  Marutta  it   was   Samvarta, who  managed  for    the   king  his    yajna.     ( Sand  Parva, Chapter  29,  Verse  20) . 2 )  Other  information. (i)   Samvarta  is  a   member   of  Indra's   court.    (Sabha Parva,  Chapter  7,  Verse  19). (ii)  He    lives   in    Brahma's   court    and    worships   him. (Sabha  Parva,  Chapter  11,  Verse  12). (iii)  He  once  got    conducted    at    Plaksavatarana    tirtha for  King  Marutta  a  yajna.     (Vana  Parva,  Chapter  129, Verse  13). (iv)    Samvarta     and     Bghaspad   disliked     each   other. (Drona   Parva,    Chapter   55,     Verse   38;    Sand    Parva, Chapter  29,  Verse  29). (v)  He  was  one  of  those  who  visited  Bhlsma  on  his   bed of  arrows.     ( Sand  Parva,  Chapter  47,  Verse  9) . (vi)   It  was  he,  who  recited  the  praises  of  Siva    to    king Marutta  so  that  the  latter  got  gold.  (M.B.  Southern  text, Asvamedha  Parva,  Chapter  8). (vii)     Once   he   paralysed  Indra's  Vajrayudha.    (Agva- medha  Parva,  Chapter  1 0,  Verse  17). (viii)    It  was  he,  who  invited  and  got  downlndra  to  the yajna    conducted     by     Marutta.     (A-'vamedha  Parva, Chapter  10,  Verse  25). SAMVARTAKA  I.  A  naga  born  to   Kasyapaprajapati    of his  wife  Kadru.     (Adi  Parva,  Chapter  35,  Verse  10). SAMVARTAKA  II.  An    agni,   which    is  burning  always on  mount  Malyavan.     (Bhlsma  Parva,  Chapter  7,  Verse 27). SAMVARTAVAPl.  A   holy   place   (tank).     Those,  who bathe     there     will    become    handsome    (Vana    Parva, Chapter  85,  Verse  31). SAMVEDYA.     A  holy  place.    He  who    bathes   here   will master  learning.      (Vana  Parva,  Chapter  85,  Verse  1). SAMVRTTA.     A   naga    born    in    the   Kasyapa   dynasty. (Udyoga  Parva,  Chapter  103,  Verse  13). SAMVRTTI.  A  Devi,  who  worships   Brahma  in  his  court. (Sabha  Parva,  Chapter  11,  Verse  43). SAMYAMA.  A  son  of  the  Raksasa  called    Satas'rnga.     He was  killed  by  Sudeva,  chief  of  the  army  of  Ambarisa. ( Mahabharata,  Southern   Text,    Sand    Parva,    Chapter 98). SAMYAMANA  I 682 S ANDHYAKAR ANAND I SAMYAMANA  I.  Another  name  of  King  Somadatta. (Bhisma  Parva,  Chapter  61,  Verse  33) . SANIYAMANA  II.  A  king  of  Kasi.  By  nature  non-attached to  worldly  things  and  very  righteous,  he  studied  Sankhya and  Yoga  from  Paficasikha  and  went  into  the  forest renouncing  everything.  ( Sand  Parva,  Chapter  1 ) . SAMYAMANI.  Another  name  of  Sala,  son  of  Somadatta. (Bhisma  Parva,  Chapter  61,  Verse  11) SAMYAMANI.  The  name  of  Yama's  Capital  city.  (See under  AmaravatI) . SAMYANIPATA.  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  Samyanipata.  (Vana  Parva,  Chapter  84, Verse  9) , SAMYAPRASA.  A  sacred  place  on  the  banks  of  river Sarasvati.  Here  Vyasa  once  built  an  asrama  and  lived there.  (Devi  Bhagavata,  6th  Skandha). SAMYATI  I.  Third  son  of  Nahusa,  his  other  sons  being Yati,  Yayati,  Ayati  and  Dhruva.  (Adi  Parva,  Chapter 75,  Verse  30). SAMYATI  II.  A  king,  who  was  the  great-grandson  of emperor  Puru  and  son  of  Pracinvan.  ASmaki,  born  of the  Yadu  dynasty  was  his  mother.  He  married  Varaiigi daughter  of  Drsadvan  and  a  son  called  Ahamyati  was born  to  the  couple.  (Adi  Parva,  Chapter  95,  Verse  14). SAMYODHAKAJVTAKA.  A  Yaksa,  an  attendant  of Kubera.  (Valmlki  Ramayana,  Uttara  Kanda,  Chapter 14,  Verse  21). SAMYU  I.  The  eldest  son  of  Brhaspati.  This  agni(Samyu) is  worshipped  in  Caturmasya  and  asVamedha  yajnas. Satya,  daughter  of  Dharmadeva  was  Sarhyu's  wife,  and to  the  couple  were  born  a  son  and  three  daughters. (Vana  Parva,  Chapter  219,  Verse  2). SAMYU  II.  An  acarya.  He  is  believed  to  have  a  special method  of  performing  yajnas.  ( Satapathabrahmana) . SANAKADI  ( S) .  Sanaka,  Sanandana,  Sanatana  and Sanatkumara,  the  four  Sages. The  Sanakadis  are  the  mental  sons  of  Brahma.  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  Sanakadis  were travelling  thus  one  day  they  reached  Vaikuntha,  and cursed  Jaya  and  Vijaya  who  showed  disrespect  towards them.  (See  under  Jayavijayas). It  is  mentioned  in  some  places  that  the  Sanakadis  were the  incarnations  of  portions  of  Mahavisnu.  Once  Brahma praised  the  incarnations  of  Visnu. It  is  clear  that  the  Kumaras  ( Sanakadis)  had  taken incarnation  before  the  present  Brahma  began  the  work of  creation.  (Devi  Bhagavata,  Skandha  1 ;  Skandha  7 ; Bhagavata,  Skandha  7,  Bhavisya  Purana). SANANDANA  I.  A  hermit  who  was  one  of  the  Sanakadis. SANANDANA  II.  A  disciple  of  Saiikaracarya.  (For  further details  see  under  Sankaracarya,  Para  6). SANATANA  I.  A  hermit.  Itis  mentioned  in  Mahabharata, Sabha  Parva,  Chapter  4,  Stanza  16,  that  this  hermit shone  in  the  court  of  Yudhisthira. SANATANA  II.  One  of  the  Sanakadis. SANATKUMARA.  One  of  the  Sanakadis. SANATSUjATA.  Another  name  of  Sanatkumara,  who is  one  of  the  four  Sanakadis.  (See  under  Sanatkumara) . SANATSUJATA  PARVA.  A  sub  -section  of  Udyoga Parva  in  Mahabharata,  Chapters  42  to  46. SANCARAKA.  A  warrior  of  Subrahmanya.  (Salya Parva,  Chapter  45,  Verse  74). SANDAMSA.     A  hell.    (See  under  Kala). SANDHAMARKA.  The  two  rsis  called  Sandha  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  yajna,  Sandha  and  Marka approached  them  for  the  promised  Soma,  but  the  Devas did  not  keep  their  word,  and  the  disillusioned  Sandhamar- kas  were  driven  out  of  the  yajftic  hall.  (Taittiriyasarh- hita,  6,4,  10). SANDHANAKARANl.     ( See  under  Mrtasanjivani) . SANDHYA  I.  The  previous  birth  of  Arundhati,  wife  of Vasistha.  (For  more  details  see  under  Vasisfha  Para  1, Sub-Section  1). SANDHYA  II.  Mother  of  the  giantess  Salakatahka. It  is  stated  in  Uttara  Ramayana  that  this  Salakatarika. the  daughter  of  Sandhya  was  married  by  the  giant Vidyutkesa. SANDHYA  III.  Time  of  union  or  conjunction.  There  are three  Sandhyas  in  a  day.  These  are  morning  sandhya (Pratahsandhya),  noon  sandhya  (Madhyahna  sandhya) and  evening  sandhya  (Sayarh  Sandhya).  The  meeting time  of  night  and  day,  is  morning  Sandhya,  the  joining time  of  the  first  half  and  the  second  half  of  the  day, is  noon  (Madhyahna  Sandhya) ,  and  the  joining  time  of day  and  night,  is  evening  Sandhya  (Sayarh  sandhya). Brahmins  should  keep  the  three  Sandhyas  properly. The  morning  sandhya  is  of  three  kinds.  Good,  Medium and  Bad.  When  the  morning  stars  are  seen  and  the  sun- rise is  approaching  it  is  good  morning;  when  the  stars are  not  seen  and  the  sun  is  not  risen  it  is  medium sandhya  and  the  morning  time  after  the  sunrise  is  bad Sandhya.  In  sayarhsandhya  also  there  is  this  difference of  time,  as  good,  medium  and  bad.  The  time  till  the  sun- set 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  metaphoric- ally mentioned  that  Brahmins  are  trees,  and  the  three sandhyas  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 sandhyas.  The  Brahmin  who  does  not  observe  these  three sandhyas  carefully  will,  in  his  life  time,  become  a Sudra  and  after  the  death,  will  be  born  again  as  a  dog. Moreover  the  Brahmin  who  does  not  do  the  three  even- ing, morning  and  noon  worships,  will  have  no  right  to conduct  any  other  Vedic  rites. After  the  sun-rise  and  sun-set,  within  three  nazhikas (a  nazhika-24  minutes)  the  morning  and  evening  wor- ship should  be  finished.  There  is  atonement  ordered for  morning  and  evening  prayers  conducted  after  the stipulated  time.  (Devi  Bhagavata,  Skandha  11). SANDHYA  IV.  A  holy  river  who  worships  Varuna  in his  assembly.  (Sabha  Parva,  Chapter  9,  Verse  23). SANDHYA  V.  The  presiding  Devata  of  dusk.  She  is called  Praticyadevi  as  well.  (Udyoga  Parva,  Chapter 117,  Verse  16). S  ANDHYAKAR  ANAND  I.  A  Sanskrit  poet  who  lived  in the  12th  century  A.  D.  A  poetic  work  of  this  author SANDHYARAGA  683 is  "Ramapalacarita".  This  book  is  about  the  king Ramapala,  who  ruled  over  Bengal  at  the  end  of  llth century  A.  D. SANDHYARAGA.  The  red  colour  seen  in  the  sky  in the  evening  is  Sandhyaraga.  Ragini  the  daughter  of Himavan  did  penance  to  obtain  Paramasiva  as  husband. The  Devas  took  her  before  Brahma,  who  said  that  she was  not  able  to  bear  the  radiance  of  Siva.  Hearing this  opinion  Ragini  got  angry  and  Brahma  cursed  her and  changed  her  into  Sandhyaraga.  (See  under  Parvati). SANDHYAVALI.  Sandhyavall  was  the  wife  of  King _Rukmangada.  (See  under  Dharmarigada). SAyDlLl  I.  A  daughter  of  Daksa.  She  was  married  by Dharmadeva  and  a  Vasu  called  Anala  was  born  to  the couple.  (Adi  Parva,  Chapter  67,  Verse  17). SANDILl  II.  A  yogini  famed  in  the  Puranas.  She  once cursed  Garuda  as  a  result  of  which  he  lost  his  feathers. (For  details  see  under  Garuda) . SANDILl  III.  A  very  chaste  Devi  living  in  Devaloka. She  once  taught  Sumanas,  the  Kekaya  princess  the duties  of  a  chaste  woman.  (Anusasana  Parva,  Chapter 123,  Verse  8). SAiypILYA  I.  A  great  maharsi.  Some  details  about him  are  given  hereunder. (1)  King  Satamka  and  his    wife  VisnumatI,    who   had no  issues  approached  the  maharsi    in   great  sorrow.  As a  result  of  eating  rice  given  by  the   maharsi   VisnumatI became  the  mother  of  a  son,  who  became  in  later  years famous  as   emperor     Sahasranika.      (Kathasaritsagara, Kathamukhalambaka,  Taranga  1). (2)  A  member  of  Yudhisthira's   court.    (Sabha    Parva, Chapter  4,  Verse  17). (3)  He  had  an  ascetic  daughter.  (Salya  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.  (Anusasana Parva,  Chapter  65,  Verse  19). (5)  He  visited  Bhlsma   on  his    bed    of  arrows.    (Santi Parva;  Chapter  47,  Verse  6). (6)  King  Sumanyu  once  gave    the   maharsi    plenty   of food  materials.  (Anusasana  Parva,  Chapter  173,   Verse 22). SAlVOpILYA  II.  A  maharsi  born  in  the  dynasty  of Kasyapa,  son  of  Marlci.  As  Agni  was  born  in  the family  of  the  maharsi  it  came  to  be  called  'Sandilya- gotrlya'  (born  in  the  family  of  Sandilya) .  King Sumanyu  once  gave  him  food  and  other  edible  things. (Anu'asana  Parva,  Chapter  137,  Verse  22). SAl^DILYA  III.  A  King,  a  great  devotee  of  Siva.  As  a youth  he  became  a  philanderer  with  the  result  that the  honour  of  women  was  in  jeopardy.  The  King  being a  devotee  of  Siva  even  Yama  could  not  punish  him.  At last,  when  Siva  came  to  know  of  the  immorality  of  his devotee  he  cursed  the  King  to  be  turned  into  a tortoise  for  thousand  years. SAiyDILYA  IV.  A  maharsi,  who  desired  to  worship Visnu  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  Bhrgu dynasty.  ( Vrddhaharltasmrti,  180.  193). SAl^DILYA  V.  A  maharsi  whose  Bhaktisutras  (Aphorisms on  devotion )  are  as  famous  as  those  of  Narada.  He taught  bhakti  in  a  scientific  way  (by  Sandilya  science) . SANJAYA  1 SANDlPANI.  Preceptor  of  Sri  Krsna  and  Balabhadra Rama  from  whom  they  learned  all  the  Vedas,  art  of drawing,  astronomy,  gandharva  Veda,  medicine, training  elephants  and  horses  and  archery.  (For details  see  under  Krsna,  Para  12) . SANI  (SANAlSCARA-SATURN). 1 )  General.     Sani  is  the  son    of  Surya    by    Chaya,  the maid-servant     of  Sarhjna.  Surya   had    three     sons    by Chaya,  Manu,  TapatI  and  Sani.  (See  under  Chaya) . 2)  Other  information. (i)  Sani  worships   Brahma     in    Brahmasabha.    (Sabha Parva,  Chapter  11,  Verse  29). (ii)  Sani  is  very  effulgent  and  intense  in  his  form  and character.  When  Sani  threatens  the  star  RohinI,  great disasters  occur  on  earth.  ( Udyoga  Parva,  Chapter  143, Verse  8) . (iii)  Sani  will  incarnate  as  Manu  in  the  coming   Yuga. (Sand  Parva,  Chapter  349,  Verse  55). (iv)    Sani  is  one  of  the  planets  to  be  daily    worshipped. (Anusasana  Parva,  Chapter  165,  Verse  17). (v)    In  the   battle   between     Siva    and  Tripura,    Sani mounted  in  a  chariot  clashed  with  Narakasura.  (Bhaga- vata,  6th  Skandha) . SANlYA.     A    country   in   south     India    famous   in    the Puranas.    Mention     is   made    about    this    country    in Mahabharata,  Bhisma  Parva,  Chapter  9,  Verse  63. SANJAYA  I.     Minister  of  Dhrtarastra. 1)  Birth.     Sanjaya,  who  was  equal    to    a   hermit,    was born  as  the  son  of  Suta  from   a  portion    of  Gavalgana. (Adi  Parva,  Chapter  68,  Verse  93) . 2)  The  boon  of  Sanjaya.     Sanjaya  who  was   born    within the  circle  of  the  friends  of  the    Kauravas,   became    the minister  of  Dhrtarastra.  The  great   work    that   Sanjaya did  in    Mahabharata     was,    telling   Dhrtarastra    every thing  that   was   taking  place  in  the  battle-field  without leaving  even  the  smallest  events  in  the    order    of  their occurrence.     Sanjaya  was   able  to  do    this   because    of the  boon  granted  by  Vyasa. When  the  armies  of  the  Kauravas  and  the  Pandavas pitched  their  camps  on  either  side  of  the  battlefield, Vedavyasa  came  to  Hastinapura  and  saw  Dhrtarasjra. Dhrtarastra  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 Vyasa.  Then  Vyasa  called  Sanjaya  to  him  and  said "Sanjaya  shall  see  all  the  events  of  the  battle  directly. He  shall  have  such  a  divine  inward  eye."  Vyasa  con- tinued. "O  king  !  Sanjaya  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  Gavalgana  and  will come  away  unhurt  from  the  battle." Because  of  this  blessing  Sanjaya  used  to  inform Dhrtarastra  of  all  the  events  in  the  battle  at  the  time of  the  occurrence.  Sanjaya  informed  Dhrtarastra  of  the news  up  to  the  death  of  Duryodhana.  When Duryodhana  was  killed  the  cry  of  ASvatthama  grew louder.  Sanjaya  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  Sanjaya  by  Vyasa  was  lost.  (M.B.  Bhlsma Parva,  Chapter  2;  Sauptika  Parva,  Chapter  9). SANJAYA  I  684 3)   Other  details. (i)  Saiijaya  stood  as  the  host  in  the  Rajasuya  sacrifice of  Yudhisthira,  and  received  the  guests  and  showed them  hospitality.  (M.B.  Sabha  Parva,  Chapter  35, Verse  6). (ii)  When  the  Pandavas  were  defeated  in  the  game of  dice  and  were  sent  to  the  forest  Sanjaya  came  to Dhrtarastra  and  reviled  him.  (Sabha  Parva,  Chapter 81,  Verse  5). (iii)  Vidura  got  angry  because  the  Pandavas  were sent  to  live  in  the  forest,  and  leaving  the  Kauravas  he also  went  to  the  forest.  Knowing  that  Vidura  was  in the  Kamyaka  forest,  Dhrtarastra  sent  Sanjaya  and brought  Vidura  back.  (M.B.  Vana  Parva,  Chapter  6, Verse  5). (iv)  Sri  Krsna  and  the  others  vowed  at  the  Kamyaka- vana  to  kill  Duryodhana.  Sanjaya  gave  Dhrtarastra a  detailed  description  of  that  Vow.  ( M.B.  Vana  Parva, Chapter  51,  Verse  15). (v)  Dhrtarastra  sent  Sanjaya  to  leain  about  the  wel- fare of  the  Pandavas  who  had  returned  after  complet- ing the  forest  life  and  Pseudonymity.  (M.B.  Udyoga Parva,  Chapter  23,  Verse  1). (vi)  Sanjaya  went  to  the  court  of  the  Pandavas  and gave  the  message  of  Dhrtarastra  to  them.  (M.B. Udyoga  Parva,  Chapter  25) . (vii)  Sanjaya  who  had  returned  from  the  court  of  the Pandavas,  informed  Dhrtarastra  of  the  news  and reproached  him  much.  (M.B.  Udyoga  Parva,  Chapter 32,  Verse  11). (viii)  Sanjaya  repeated  the  message  of  Arjuna  in  the court  of  the  Kauravas.  (M.B.  Udyoga  Parva,  Chapter 48). (ix)  Saiijaya  told  Dhrtarastra,  who  the  prominent helpers  of  Yudhisthira,  were.  (M.B.  Udyoga  Parva, Chapter  50). (x)  Sanjaya  advised  Dhrtarastra    to   put    Duryodhana under  control.  (M.B.  Udyoga  Parva,  Chapter  54). (xi)   Sanjaya  gave   Duryodhana   a    description    of  the horses  and  the  chariots  of  the  Pandavas.  (M.B.  Udyoga Parva,  Chapter  56,  Verse  7) . (xii)     Sanjaya  repeated      the    message     of  Arjuna    to Dhrtaras{ra.  (M.B.  Udyoga  Parva,  Chapter  66). (xiii)  Sanjaya  described  to   Dhrtarastra    the   greatness of  Sri  Krsna.  (M.B.  Udyoga  Parva,  Chapters  68-70) . (xiv)  Sanjaya     told   Dhrtarastra    the     fact     that    the Pandavas  and  the  Kauravas  had  pitched  their    tents   in the  battlefield  of  Kuruksetra.    (M.B.   Udyoga     Parva, Chapter  159,  Verse  8). (xv)  At  this  time  Vyasa  came  there  and  gave Sanjaya  the  boon  that  he  would  see  directly  every thing  that  took  place  in  the  battlefield  and  would inform  Dhrtarastra.  (M.B.  Bhisma  Parva,  Chapter  2, Verse  10).' (xvi)  Sanjaya  informed  Dhrtarastra  of  the  good qualities  of  the  earth,  the  island  of  Sudarsana,  the death  of  Bhisma,  and  so  on.  (M.B.  Bhisma  Parva; Drona  Parva) . (xvii)  Sanjaya  gave  the  names  of  every  one  who  was killed  on  the  side  of  the  Kauravas.  (M.B.  Kama  Parva, . ,  Chapter  5) . •    (xviii)   Sanjaya    reported   to  Dhrtarastra   about    those t  who  died  on  the  side   of  the    Pandavas    also.    (Karna, Parva,  Chapter  6) . SANJIVA (xix)  Sanjaya  told  Dhrtarastra  about  those  who  were alive  on  the  side  of  the  Kauravas.  ( Karna  Parva, Chapter  7). (xx)  Satyaki  took  Sanjaya  as  a  captive.  ( Salya  Parva, Chapter  25,  Verse  57). (xxi )  Due  to  the  blessings  of  Vyasa  Sanjaya  escaped from  the  captivity  of  Satyaki.  (Salya  Parva,  Chapter 27,  Verse  39) . (xxii)  Sanjaya  consoled  Dhrtarastra.  (M.B.  Strl  Parva, Chapter  1,  Verse  23). (xxiii)  Yudhisthira  entrusted  Safy'aya  with  the  duty  of post-war-reconstructions.  (M.B.  Sand  Parva,  Chapter 41,  Verse  11). (xxiv)  Towards  the  close  of  his  life  Saiijaya  went  with Dhrtarastra  and  Gandhari  to  the  forest.  (Asramavasika 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 Sanjaya  made  the  bed  for  Dhrtarastra.  (Asramavasika Parva,  Chapter  18,  Verse  19)'. (xxvi)    Sanjaya  introduced  the  wives    of    the   Pandavas to  the  hermits.  (Asramavasika  Parva,  Chapter  25). (xxvii)  On   reaching     the    forest     Sanjaya      observed complete   fast   for    two     days.    (Asramavasika    Parva, Chapter  37,  Verse  13). (xxviii)  Sanjaya  always  walked  close  behind  Dhrta- rastra and  in  places  of  ups  and  downs  he  led  the  King by  the  hand.  (Asramavasika  Parva,  Chapter  37,  Verse 16). 4).  The  End.  While  Dhrtarastra  and  the  others  were walking  along  the  forest  a  jungle-fire  was  seen.  Instant- ly it  encircled  them.  Dhrtarastra  cried  out  to  Sanjaya to  run  for  his  life.  But  Sanjaya  did  not  like  to  forsake them  in  that  danger.  Dhrtarastra  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  Dhrtarastra,  Sanjaya  ran  away  from  the  jungle-fire. Dhrtarastra,  Gandhari  and  Kunti  died  in  the  wild-fire. Sanjaya  reached  the  basin  of  the  Ganges  and  informed the  hermits  of  the  death  of  Dhrtarastra  and  the  others, and  then  went  to  the  Himalayas.  (M.B.  Asramavasika, Chapter  37,  Verse  19). SANJAYA  II.  A  prince  of  the  country  called  Sauvlra. It  is  stated  in  Mahabharata,  Vana  Parva,  Chapter  265, Verse  10,  that  it  was  this  prince  Sanjaya  who  carried the  flag  and  walked  in  front  of  Jayadratha,  on  his journey  to  carry  away  Pancali.  In  the  fight  which ensued  Arjuna  killed  this  Sanjaya.  (M.B.  Vana  Parva, Chapter  271,  Verse  27). SANJAYA  III.  Another  prince  of  the  country  of  Sauvlra. Vidula  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  Mahabharata,  Udyoga  Parva,  Chapter  1  6. SANJAYANTl.  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  Mahabharata,  Sabha Parva,  Chapter  31,  Verse  70,  that  Sahadeva  got  tribute from  this  country. SANJ  AY  AY  ANA  PARVA.  A  sub-section  of  Udyoga Parva  in  Mahabharata.  This  comprises  Chapters  30  to 32  of  Udyoga  Parva. SANJIVA.  A  character  in  the  Pancatantra.  (See  under Pancatantra ) . SANJIVANAMANI SANJIVANAMAyi.  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  Maha bharata,  As"vamedhika  Parva,  Chapter  30 ,  Verse  42, stating  how  Babhruvahana  brought  Arjuna  to  life  by Sanjfvanamani.  (For  details  see  under  Babhruvahana) . SA&KALPA.  One  of  the  sons  born  to  Dharmadeva  by his  wife  Sahkalpa.  (Bhagavata,  Skandha  6). SA&KALPA.  A  daughter  of  Daksa.  Dharmadeva married  the  following  ten  daughters  of  Daksa,  i.e. Arundhati,  Vasu,  YamI,  Lamba,  Bhanu,  Marutvati, Saiikalpa,  Muhurta,  Sadhya  and  Visva. §  ANKARA  I.    A  synonym  of  Siva. SA5IKARA II.  A  simpleton,  who  was  killed  by  his wife.  This  brahmin  had  a  very  mean  wife  called Kalipriya.  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  Kalipriya returned  home  and  after  worshipping  the  corpse  of  her husband  she  observed  Karttika  vrata  at  the  instance  of certain  women.  Thereby  she  got  absolution  from  sin and  attained  heaven.  (Padma  Parana,  Brahmakhanda, Chapter  10). SA&KARACARYA. 1)  General.     The  spiritual  and    philosophical    preceptor of  India.  Sri   Sarikara  was  born  in  the  village  of  Kalati on  the   banks    of  the   holy    river   Periyar.    also   called Curna  and  Purna.  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  acarya  is  be- lieved to  have  lived  only  for  32  years. 2)  Birth.     The  name  of  Saiikara's  father  was    Sivaguru and  that  of  his  mother  Aryamba.  This  nambudiri  couple had  no  issues  for  a  long  time.    So  they  went  to  Tiisiva- perur  (Trichur)   to  worship    Siva   in    the   famous    Siva temple  there.     The  idol  in    that    temple    is   known   as Vrsacalegvara  and  Vatakkunnatha  also.     Ere  long  Lord Siva    blessed    them    with  a  son.     The  belief  is  still  held that,  pleased  with  the  prayer  of  Sivaguru  and  Aryamba Siva  himself  was  born  as  their  son.     The    child    began exhibiting  extraordinary  intellectual  powers.  At  the  age of  five  the  boy  Sankara  was    invested   with    the    sacred thread.     By    the    time    he   was   eight  years  old  he  had earned  deep  erudition  in  the   Vedas,    Sastras,    Puranas, epics    (itihasas)    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  to- wards 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  Periyar, 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  tosannyasa,  irrespective  of  circum- stances, when  danger  or  death  threatened  one,  and  that is  called  apatsannyasa.     Saiikara  prayed  to   his   mother for  permission  to  take  to  sannyasa  at  that  moment  when his  end  was  near,  and  willynilly  the  mother  granted  per- mission. All  at  once  the  crocodile,    which  had  so  unex- 685  SA5IKARACARYA pectedly  attacked  him,  disappeared  equally  unexpectedly. The  boy  came  out  of  the  river  absolutely  unhurt.  The decision  to  take  to  sannyasa  was  taken  once  for  all. Sankara  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.     Sankara,  who  then was  not  even  seven  years  old,  started  for    the   north    in quest  of  a  preceptor,  and  on  the  banks  of  the    Narmada he   saw   Govinda  -  bhagavatpada,    the   disciple    of  Sri Gaudapada.     The   Bhagavatpada    was  sitting  in  a  cave surrounded  by  many  wise  people.     Sankara  approached and  requested  him  to  admit  him  as  a  disciple  and  grant him  sannyasa.     Sankara's  prayer  was  granted. 5)  Controlled  flood.     A  wonderful  thing    happened   while Sarikara  was  living  at  the  asrama.     The  Narmada   was in  spate  and  the  huts  on    its   banks    were    about    to    be submerged  in  water.  People  got  alarmed.  Then  Sankara put    his    kamandalu   (vessel  which  sannyasins  keep  with them  for  water)  and  chanted  the  Jalakarsana    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 Saiikara  to  go  to  and  live    in  Ka<5   and   write    Bhasyas ( commentaries)  on  the  Prasthanatrayam,  i.e.  the  Brahma- sutras,  the  Upanisads  and  the  Gita. 6)  Padmapdda.     Accordingly  Saiikara  went  to  Kasi.     It was  there  that  he  took  as  his  first  disciple  Visnusarman, a   young    man    from    the    Cola   region   of  the  country. Sankara  called  him  Sanandana.    Afterwards  other  disci- ples also  came  in.      But,    gradually  jealousies    cropped up  in  the  ranks  of  the  disciples.     The  other  disciples   of Sankara  thought   that    the   latter   was    partial    towards Sanandana  and  showed    special  affection    and   regards to  him.     Sankara  then   decided    to   prove  to  the  others that  Sanandana  was  a  disciple  of  exceptional  talents  and merits.     One  day  Sankara  was  bathing   with   his   other disciples    in    the    Gariga,  and  he  called  Sanandana  who was  on  the  other  side  of  the  river  to  go  to    him.  Sanan- dana  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  Padmapada, and  his  colleagues  also  realised  his  greatness. 7)  Hastamalaka.    Hastamalaka  was  one  of  the  best  disci- ples of  Sankara.     There  is  a  story    about   his  becoming Sankara's   disciple.     He   was  born   dumb.     His  father, Divakara  took  Hastamalaka  to    Sa:')kara  believing    that due  to  the  blessing  of  the  great  Guru  his  son  would  gain powers  of  speech.     Saiikara  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  Sa/ikara's  question  and  each  verse  ended  with 'nityopalabdhisvarupohamruma'    (I  am  the  atman    and eternal    knowledge,    consciousess,    is  its  characteristic). The  boy's  answer  pleased  Sankara,  who  took   him   as    a disciple   of  his.     The   boy   was  given  sannyasa    under the  name  Hastamalaka  the  meaning  of  which   word   is he   who    is    in   possession  of  knowledge   like  the  goose- berry in  one's  palm. SA&KARACARYA 686 SA&KARACARYA 8)  Tofakacarya.     Tofakacarya  was  a  disciple,  who  came soon  after  Hastamalaka.    The  name  Totakacarya   has   a story  behind  it.     This  disciple  approached  Sankara  with his  request  for  discipleship  in  verse    praising   the   latter. The    verses  were  composed  in  the  difficult  tofaka  metre. The  verses  attracted  Sarikara  very  much  and  he  took  the applicant  as  disciple.  His  real  name  was  Kalanatha,  but the  Guru  named  h:m  Totakacarya  in  view  of  his  verses in  that  metre. 9)  The  Candalaguru.     There  is  a  story  about  Siva   going to  Saiikara    at   Kasi    in  the   guise    of  a    Candala   and Sarikara  receiving  him.     One    morning    Sankara,    after bathing  in  the  Ganga,  was  returning  to  the    Visvanatha temple.     A  Candala  with  his  hunting  dogs  and  a  pot  of liquor   was    advancing    from  the    opposite  direction  of Sankara,  who  asked  the  former  to  move  away  from   his path.     Immediately    the     Candala    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 Atman  is  universal  and  omnipresent.     Whom-which  of the  two-are  you  asking  to  move  away  from  your  path? Sarikara  realised  from  the  above  answer  that  the  Candala was  an  extraordinary  person.     In  fact,  it  was  Siva,  who had  disguised  himself  as  a  Candala.  Sarikara  prostrated before  him.     Sankara  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  Candala. 10)  Derisive  of  the  grammarian.     Sarikara  has    composed a  hymn  named  Mohamudgara,  in  which  he  ridicules    a grammarian.     One   day  walking  along  a  street  in  Kasi Sarikara  saw  a  grammarian    learning   by   rote   rules    of grammar,  and  then  he  composed  the  very  sweet  and  beauti- ful poem — Bhaja  Govindam — to  reveal    the   foolishness of  the  grammarian  repeating  the  useless  rules  of  gram- mar. By  the  very  first  verse  of  the  poem  Sankara  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  sutra  "Dukrn  Karane"  will not  come  to  your  aid." 11)  Saw  Vyasa.     Siva,  when  he  appeared  in    the   guise of  a  Candala  to  Sankara,  had  asked  him  to  visit  Badari- kusratna,  and    accordingly  he   went    there   and   visited Vyasa.     It   was    there   that    Sankara   met   his  supreme preceptor,  Govindapada.    He  returned  to  Ka£I  with  the blessings  of  Vyasa  and  Govindapada  and  engaged    him- self in  the  writing  of  books. 12)  Sankara's  age.     There  is  a    legend    about   Sahkara's life.     Brahma  had  allotted  to  him  only  eight  years'  life. Before  Sankara    left   his   house   at   Kalati,   a    batch   of sannyasins  including  Agastya  and  Narada  came    to    the house.     The    sannyasins,    who    were  pleased   with    the reception  accorded  to  them  blessed  Sankara  to  live    for sixteen  years  instead  of  the  eight  Brahma  had  permitted him. While  Sankara  was  writing  books  at  Muktimandapa  at Manikarnika  Ghat  in  Kasi  Vyasa  came  there  one  day in  the  guise  of  an  old  man,  and  there  ensued  a  lengthy discussion  between  the  two.  Padmapada  recognised Vyasa  in  the  old  man  and  told  him  and  Sankara  thus: "How  would  there  be  peace  and  happiness  in  the  world, if  Sankara,  the  incarnation  of  Siva  and  Vedavyasa,  the incarnation  of  Visnu  quarrelled  with  each  other?"  As soon  as  his  identity  was  revealed  thus,  Vyasa  admitted that  Sarikara's  Bhasya  on  the  Brahmasutras  was  cor- rect and  blessed  him  to  live  for  thirtytwo,  instead  of sixteen  years. 13)     Controversy     between    Sankara     and     Mandanamtira. Pandits  (scholars)  view    the    controversy   or   discussion between  Sankara  and  Mandanamisraas  the  most  impor- tant event  in  Sarikara's  life.  Three  incidents,    Saiikara's meeting  Kumarilabhat^a,  his   defeating  Mandanamisra and  his  entering  the  dead  body  of  another  person — may be  found  in  connection  with  the  above  controversy. A:  Meeting  with  Kumdrilabhatta.     Sankara's    object    was to  expose  the  defects  and  draw-backs  in  Purvamimamsa (the  ritual  part  of  the  Vedas).    Kumarilabhatta  was  the most  competent  person  for  a  discussion  on    the    subject. Sankara,  for  this  purpose,  went  to  Prayaga    from   Kasi. But,    Kumarilabhatta  was  not  in  a  condition  fit  for  dis- cussion.    He  was  slowly  burning  himself  to  death    in    a heap  of  paddy  husk  set  on  fire.  He  courted  this  punish- ment voluntarily  to  atone  for  a   wrong  he  had    commit- ted.    Years  back  he  had  put  on   Buddhistic    attire    and studied  the  secrets  of  Buddhistic  religion  from  its  precep- tors with  the  object   of  refuting  that   religion.     Kuma- rilabhatta   had   great   faith   in    Karmakanda,    and    he therefore,  decided  that  it  was  his   duty  to   make   atone- ment  for    the   wrong  he  had  purposely  done  according to  injunctions  laid  down  in  Karmakanda.     Sankara  was very  sorry  to  find  Kumarilabhatta  in    this    condition    in which  discussion  could  not    be   held    with    him   on    the defects     of  Purvamimamsa.     Kumarilabhatta   directed Sankara  to  the  great  scholar,  Mandanamisra  at  Mahis- mati  for  a  discussion  on  Purvamimamsa. B.    Mandanamisra  defeated.     When      Sankara     reached Mandanamisra's    house    a   ceremony   connected    with obsequies    was  being    conducted    there.     The    door  for entry  to  the  house  was  closed.     Sankara,    by   his   yogic power  entered    the   home  and  revealed  the  object  of  his visit  to  Mandanamis'ra,  who  agreed  to    the    proposal    of Sankara.    Accordingly  a  debate  began  between  the  two. BharatidevI,    wife    of  Mandanamisra   and    an   erudite scholar  in  her  own  title  acted  as  the  arbiter  in  the  discus- sion.    Before  the  debate  started   she  put   a    garland    of flowers  on  the  neck  of  both  the  contenders  and  announc- ed 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  Mandanamisra's  neck  began    showing    signs of  fading.     According    to    the   terms  and  conditions  of the  debate    Mandanamisra    acknowledged    defeat.     He accepted  Sahkara's  discipleship. C.  ParakdyapraveSa  (Entering  the  dead  body  of  another person) .  But,  BharatidevI  argued  that  it  was  not  enough that  Sankara  had  defeated  her  husband  in  debate.  She challenged  him  to  defeat  her  as  well,  and  Sankara accepted  the  challenge.  Many  topics  dealt  with  in the  various  Sastras  were  debated  upon  and  Sankara won  all  those  debates.  Ultimately  BharatidevI  raised certain  points  connected  with  the  science  of  sexual love  in  the  course  of  her  arguments.  Sankara  admitted that  he  did  not  possess  sufficient  mastery  over  the subject  as  he  had  taken  himself  to  sannyasa  even  from infancy.  But,  he  told  her  that  if  he  was  allowed  neces- sary time  for  it  he  would  debate  on  that  topic  also. SA&KARACARYA 687 SA&KHA  in BharatldevI  granted  him  time  for  it  and  the  debate was  adjourned. Sarikara  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  Sankara  entered  by  yogic  power  the  dead body  of  Amaruka.  The  dead  King  came  back  to life  and  his  people  felt  very  happy  about  the  mysteri- ous happening.  Sankara,  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  suspect- ed 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  yogi,  and they  found  out  Sankara 's  body.  It  was  about  to  be burnt  on  the  pyre  when  the  disciples  of  Sankara  met King  Amaruka  at  the  palace  and  informed  him  about these  developments.  Immediately  Sarikara  quitted his  royal  body  and  entered  his  own  body  now  lying  on the  funeral  pyre.  He  prayed  to  Srllaksmlnarasirhha  and came  out  from  the  burning  pyre. Sarikara  returned  immediately  to  Mandanamisra's house  and  the  debate  was  started  again.  BharatldevI realised  that  Sarikara  could  not  be  defeated  in  topics related  to  the  science  of  sex.  Thus  Sarikara  gained absolute  victory  in  his  debate  with  Mandanamisra,  who then  requested  the  former  to  grant  him  sannyasa  and accept  him  as  a  disciple.  Sarikara  did  so.  BharatldevI too  followed  her  husband  in  accepting  sannyasa. 14)  Mother's  death.    Sarikara  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  Sarikara  returned  to  Kalati.    His  mother  expired, and  he  made  arrangments  for    cremation.  But  his   rela- tions did  not  cooperate  with  him  and  argued  that  it  was against  the  injunctions  in  the  Sastrasfor  a  son,  who  had taken  to  sannyasa,  to  perform  the  cremation   etc.    of  his mother.  At  last,  Sarikara  had  to  cremate  his  mother   by himself  without  others' help.  He  made  a  pyre  with  plan- tain 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 Sarikara  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  esta- blished the  four   mathas  (centres)    in  the   four    regions of  the  country.    Srrigeri  in  the  south,    Jaganatha  in  the east,  Dvaraka  in  the  west  and  Badarinatha  in  the  north were  the  four  chief  mathas  established  by  Sarikara    and they  continue  to  function  even  to  this  day. The  Siva,  Visnu  and  Devi  temples  and  other  Hindu religious  institutions  to  be  found  in  India  today  very eloquently  proclaim  the  achievements  and  unique reputation  of  Sarikara.  It  is  traditionally  believed  that Sarikara  brought  five  liugas  from  Kailasa  and  installed them  in  the  five  great  temples.  Muktiliriga  in  Kedara, Paraliiiga  in  the  Nilakantha  temple  in  Nepal,  Moksa linga  at  Cidambaram,  Bhogalinga  in  Srrigeri  and Yogalihga  in  KancI  are  the  five  liiigas  installed  by Sar.kara.  The  'five-in-one'  method  of  worship  was also  propounded  by  him.  According  to  this  system Aditya,  Ambika,  Visnu,  Gananatha  and  Mahesvara are  conjointly  worshipped,  special  importance  being given  by  the  worshipper  to  his  special  deity.  Sarikara appointed  one  disciple  of  his  each  in  each  of  the  mathas as  its  head  and  these  mathas  play  the  most  important  role in  the  maintenance  and  propagation  of  the  Advaita  philo- sophy. The  heads  of  these  mathas  during  various  periods have  been  reputed  Vedantists  and  noble  souls.  Jyotir- matha  in  Badarikas  rama,  Govardhana  pitha  in  Jagan- nathapurl,  Sarada  pitha  in  Srrigeri  and  Kamakotipitha in  KancI  are  the  most  important  of  the  Sri  San  kara  pithas. Having  thus  completed  his  philsophic  mission  or  object in  life  Sankara  entered  mahasamadhi  at  the  age  of  thirty- two.  Some  scholars  believe  that  he  disappeared  in  a cave  at  Kedara  while  certain  others  hold  the  view  that he  ascended  the  Sarvajftapltha  (the  omniscient  state)  at KancI  and  spent  his  closing  days  there. 16)  His  works.  The  literary  compositions  of  Sankara  may be  classified  into  four  divisions,  viz,  Bhasyas  (comment- aries), original  works,  hymns  to  various  deities,  and mantras. SAJNtKARASVAMl.  Father  of  Upavarsa.  (See  under Upavarsa). SA&KARl.  Wife  of  Varatanu,  the  brahmin.  (See  under Varatanu  for  the  reason  why  the  couple  had  no children  in  their  next  life) . SAJSIKARSAIVA.     Balabhadra  Rama.    (To    know    about the  derivation    of    the     name    see   under    Balabhadra Rama) . SAisIKASYA.     A  King    of  ancient   days,    who   lived  in Yama's  court.  (Sabha  Parva,  Chapter  8,  Verse  10) . SAJNIKASYAPURA.     A  Kingdom  in  ancient    India.    The King  of  this   country     Sudhanva   once   attacked    the kingdom  of  Mithila.  (Valmlki    Ramayana,    Balakanda, Canto  75). SAJSlKHA  I.  Considered  to  be  a  great,  sublime  treasure, found  in  Kubera's  court.  Brahmadatta,  King  of Pancala  attained  heaven  as  he  used  to  give  Sankha  to good  brahmins.  (Sand  Parva,  Chapter  234  and Anusasana  Parva,  Chapter  137).  Sankha  appeared  on earth,  according  to  one  belief,  from  the  bones  of Sankhacuda.  (For  details  see  under  Tulasi,  Para  2). SAJSlKHA  II.  A  naga  born  to  Kasyapaprajapati  of Kadru.  The  following  information  about  it  is  from  the Mahabharata. (i)  Narada  once  introduced  Sankha  to  Matali, charioteer  of  Indra  (Udyoga  Parva,  Chapter  103, Verse  12), (ii )  Sankha  was  one  of  the  chief  nagas  which    came   to lead  the  soul  of  Balabhadra  to  Patala  at  the  time  of  his death.  (Mausala  Parva,  Chapter  4,  Verse  7). S  Alvl  KH  A  1 1 1 .     Son  of  the  Virata  King . (i)  He  was  present  at  the  wedding  of  Draupadi  in  the company  of  his  brother  Uttara  and  sister  Uttara.  (Adi Parva,  Chapter  31,  Verse  16). (ii)  He  also  came  out  to  fight  Duryodhana  and  others when  they  lifted  the  cows  of  the  Virata  King.  (Virata Parva,  Chapter  31,  Verse  16). (iii)    On  the  first  day  of  the  great  war  he   clashed   with Bhurisravas.  (Bhisma  Parva,  Chapter  49,  Verse  26). (iv)  He  was  killed   in   fighting   with   Drona   at   Kuru- ksetra.  (Bhisma  Parva,  Chapter  5,  Verse  17). SA&KHA  iv  688 (v)  After  death  he  got  absorbed  in  the  ViSvadevas. ( Svargarohaiia  Parva,  Chapter  5,  Verse  17). SA&KHA  IV.  A  maharsi,  who  was  the  elder  brother  of Likhitamaharsi.  Likhita  once  punished  Saiikha  for plucking  fruits  from  his  garden  without  his  permission. (  For  details  see  under  Likhita) . SAJNlKHA  V.  A  Kekaya  prince.  He  and  his  four brothers  were  maharathas  on  the  side  of  the  Pandavas. (Udyoga  Parva,  Chapter  171,  Verse  15). SAlvIKHAVI.  The  asura  called  Hayagrlva.  (See  under Hayagriva) . SA&KHACUDA  I.  An  Asura.  Sudama  became  this asura  as  the  result  of  a  curse.  (For  details  see  under Tulasi,  Para  5) . SA&KHACODA  II.  A  slave  of  Kubera.  While  Krsna and  Balabhadra  were  enjoying  pleasures  with  naked Gopastris  at  Vrndavana  Sarikhacuda,  attracted  by  the Gopi  women,  went  there.  He  abducted  the  women  and in  the  fight  that  ensued  was  killed  by  Krsna,  who  gave to  Balabhadra  the  precious  stone  taken  from  his (Sankhacuda's)  head.  (Bhagavata,  10th  Skandha) . SA&KHALlkA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  15). SAisIKHAMEKHALA.  A  maharsi.  Once  he  went  to  the agrama  of  sage  Sthulakeia  to  see  Pramadvara  who  was lying  there,  bitten  by  a  snake.  (M.B.Adi  Parva,  Chapter 8,  Verse  24). SA&KHANAKHA.  A  naga  that  lives  in  the  court  of Varuna  worshipping  the  latter.  (Sabha.  Parva,  Southern text,  Chapter  9). &ASIKHAPADA.  Son  of  Svarocisa  Manu,  who  once taught  him  Satvatadharma  and  Sarhkhapada  impart- ed the  dharma  to  his  son  Suvarnabha.  (Santi  Parva, Chapter  348,  Verse  37) . SA&KHAPARVATA    (MOUNTAIN).    A    mountain near  Mount  Meru.  (See  under  Kurahga  Parvata). SA&KHAPIiypA.  A  naga  born  to  Kasyapaprajapati of  Kadru.  (M.B.  Adi  Parva,  Chapter  35,  Verse  23). SAlsIKHASlRAS  (SA&KHASIRSA).  A  naga  born  to Kasyapaprajapati  of  Kadru.  (Adi  Parva,  Chapter  35, Verse  12). SA&KHASRAVAS.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  26). SA&KHATlRTHA.  A  sacred  place  on  the  banks  of  the river  Sarasvati.  (Salya  Parva,  Chapter  37X . SANKHYAYANA.  An  acarya  (preceptor)  who  was  a prominent  disciple  of  Sanatkumara,  Brhaspati  being another  equally  prominent  disciple.  (Bhagavata, Skandha  8). SA&KHYAYOGASASTRA.     See  under  Kapila. SA&KHINl  I.  A  sacred  spot  at  Kuruksetra.  A  bath in  the  Devltlrtha  there  will  add  to  one's  beauty.  (Vana Parva,  Chapter  83,  Verse  51 ). SA5IKHINI  II.  Wife  of  Maha^ankha,  a  crocodile. (For  details  see  under  Mahasankha). SAJNlKOCA.  One  of  the  Rakpasas,  who,  in  ancient  days ruled  the  earth  and  ultimately  died.  The  story  of Sankoca  was  told  by  Bhlsma  to  Yudhis^hira  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  Prthu,  Aila,  Maya,  Bhauma, Naraka,  Sambara,  Hayagrlva,  Puloma,  Svarbhanu, Prahlada,  Namuci,  Daksa,  Vipracitti,  Virocana, Suhotra,  Vrsa,  Vrsabha,  Kapilasva,  Virupa,  Bana, Kartasvara,  and  Vis"vadamstra.  Though  all  of  them SANNATEYU were  once  emperors  they  had  to  give  room  to  the  next generation.  Bhisma,  on  his  bed  of  arrows,  was  thus describing  the  transience  of  life.  (Santi  Parva,  Chapter 277). SAisIKRTI  I.  A  King,  who  lives  in  the  court  of  Yama worshipping  him.  (Sabha  Parva,  Chapter  8,  Verse  10). SA&KRTI  II.  A  muni  born  in  the  Atri  dynasty.  After giving  his  disciples  lessons  on  impersonal  (attributeless) God  he  went  and  lived  in  Devaloka.  (Mahabharata, Santi  Parva,  Chapter  234,  Verse  22). SA&KU  I.  A  son  of  Hiranyaksa.  Sambara,  Sakuni, Dvimurdha,  Saiiku  and  Arya  were  the  sons  of  Hiranya- ksa (Agni  Purana,  Chapter  19). SAivIKU  II.  A  Yadava  King  who  was  present  at  the wedding  of  Draupadl.  (Adi  Parva,  Chapter  185,  Verse 19). He  was  a  member  of  the  company  of  Yadavas,  who carried  Subhadra's  dowry  at  her  wedding  with  Arjuna. He  was  a  maharathi  also.  (Sabha  Parva,  Chapter  14 and  Adi  Parva,  Chapter  220). SA&KUKARNA  I.  A  muni,  who  lived  at  the  sacred Kapardisvara  tlrtha  in  Varanasi.  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  Visvanatha 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." Sankukarna  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 Visvanatha.  That  good  fortune  has  led  you  to  me.  You bathe  in  this  holy  tlrtha  and  you  will  lose  your  ghost- hood.  The  ghost,  accordingly  dived  in  the  water  and immediately  rose  up  to  heaven.  ( Padma  Purana,  Adi Khanda,  Chapter  34). SAlsIKUKARNA  II.  A  naga  born  in  the  Dhrtarastra dynasty.  It  was  burnt  to  death  at  the  serpent  yajna conducted  by  Janamejaya.  (Adi  Parva,  Chapter  57, Verse  15). SA&KUKARNA  III.  An  attendant  of  Siva.  He  lives  in the  court  of  Kubera.  (Sabha  Parva,  Chapter  10,  Verse 34). SAlsIKUKARNA  IV.  One  of  the  two  attendants presented  by  Parvati  to  Subrahmanya,  the  other  being Puspadanta.  (Salya  Parva,  Chapter  45,  Verse  51 ). SAlvIKUKARlVA  V.  A  warrior  of  Subrahmanya. (Salya  Parva,  Chapter  45,  Verse  56) . SAJSIKUKARIVESVARA.  A  murti  (aspect)  of  Siva whose  worship  is  ten  times  more  productive  of  good than  the  asVamedha  Yajna.  (Vana  Parva,  Chapter  82, Verse  70) . SAlsIKUROMA.  A  naga  with  thousand  heads,  one  of the  sons  of  Kasyapa  by  Kadru.  (Matsya  Purana Chapter  6,  Verse  4). SANNATEYU.  A  son  born  to  Raudrasva,  the  third  son of  emperor  Puru,by  Misrake'i,  the  apsara  woman.  He, a  great  archer,  had  nine  sons  called  Rceyu,  Vaneyu, Jaleyu,  Pakseyu,  Krpaneyu,  Sthandileyu,  Tejeyu, Satyeyu  and  Dharmeyu.  (Adi  Parva,  Chapter  94,  Verse 8). SANNATI  I 689 SANTIKALPA SANNATI  I.  The  wife  of  Kratu,  the  grandson  o! Hermit  Pulaha.  To  Pulaha  the  sons  Kardama,  Sahisnu and  others  were  born.  The  extremely  bright  Balakhil- yas  were  born  to  Kratu  by  his  wife  Sannati.  (Agni Purana,  Chapter  20) . SANNATI  II.  The  wife  of  King  Brahmadatta.  She  was a  hermitess.  Both  the  husband  and  the  wife  did penance  at  Manasasaras.  (Padma  Purana,  Srsti  Khanda, Chapter  10). SANNIHATlTIRTHA.  An  ancient  holy  place.  The devas  such  as  Brahma  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  mention- ed in  Mahabharata,  Vana  Parva,  Chapter  221,  Stanza 19,  that  this  fire  was  the  third  son  of  Manu. SANNIVESA.  One  of  the  sons  born  to  Tvasta  by  his wife  Racana.  ( Bhagavata,  Skandha  6) . SANTA.     Son  of  Satya  who  was    born   of  the   family    of King  Vltahavya.  He  had  a    son  called    Sravas.    (M.B. Anusasana  Parva,  Chapter  30,  Verse  62) . SANTA  I.     Son  of  Apa,  one  of  the  eight  Vasus.  He    had four  sons  called  Vaitanda,  Srama,  Santa  and  Dhvani. In  Verse  18,  Chapter  66  of  Adi  Parva,  it  is    stated    that this  Santa  was  the  son  of  Ahar,  the  Astavasu,  and    that he  had  three  brothers  called  Sama,  Jyotis  and  Muni. SANTA  II.     A  King,  the  son  of  Priyavrata.    (Bhagavata, 5th_Skandha). SANTA.     Daughter  of  Dasaratha.    She   was   brought  up by  King  Lomapada  of  Anga  and  was  married  by   muni Rsyafirnga.  (For  details  see  Para  9,  under  Dasaratha) . SANTANAGOPALA.     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). SANTAMAYA.     A  King  of  ancient    India.    (Adi    Parva, Chapter  1,  Verse  236). SANTANAVA.  A  grammarian,  anterior  to  Panini.  He has  written  a  book  called  'Phitsutra'  about  the  svaras (Accents)  in  the  Vedas.  This  book  of  87  sutras  is divided  into  four  Chapters  called  antodattam,  adyu- dattam,  dvitiyodattam  and  Paryayodattam. SANTANIKA.  A  female  attendant  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  9). SANTANU  (SANTANU) .     King  Santanu,  on  a  par  with the  Devas,  was  a  great  physician  (Mahabhisak). SANTANU    (SANTANU).     Son  of  King  Pratipa    of  the lunar  dynasty. (i )  For  previous  life  and  birth  as  Santanu  see  under Bhisma,  Para  II. (ii)  Married  life.  (See  under  Bhisma,  Paras  2,  3) . 3)    Other  information. ( i)  He  was  the  second  son  of  Pratipa.  His  elder  brother was  called  Devapi,  younger  one  Balhika  and  his  mother Sunanda.  (Adi  Parva,  Chapter  94,  Verse  61;  Chapter 95,  Verse  45) . 1(ii)   He  was  called  Santanu  as  things  touched    by    both his  hands  used  to  become  youthful. (iii)  Santanu  became  King  as  his  elder  brother  Devapi had,  as  an  infant,  renounced  the  throne  and  left  for  the forest.  (Adi  Parva,  Chapter  94,  Verse  62;    Chapter   95, Verse  45). (iv)    It  was  he,  who  brought  to  the  palace  and    brought up  Krpa  and  KrpJ,  who  were    found    in    the    forest    as orphans.  (Adi  Parva,  Chapter  95,  Verse    46) . (v)    Santanu   worships     Yama   in   his    court.     (Sabha Parva,  Chapter  8,  Verse  25). (vi)   He  attained   heaven   by    doing    tapas   on    Mount Arcika.   (Vana  Parva,  Chapter  125,  Verse   19). (vii)  He  is  one  of  the  Kings    to    be    remembered  both at  dawn  and  dusk.     (Anusasana    Parva,    Chapter    165, Verse  58) . (viii)    He  was    absolutely    wedded     to  truth    and    he possessed  great  prowess.   (Adi  Parva,  Chapter  96,  Verse ')• (ix)   He  conducted  thousand  asvamedhas  and  hundred rajasuyas.  (Adi  Parva,  Chapter  96,  Verse  2). (x)   Synonyms  used  of   him    in    the   Mahabharata   : — Bharata,    Bharatagopta,     Bharatasattama,     Kauravya, Kurusattama,  Pratipa  etc. SANTARAJAS.  A  King  of  Kasl.  He  was  the  son  of King  Trikakalpava  and  father  of  King  Raji.  (Bhagavata, 9th  Skandha). SANTARDANA.  The  son  of  Dhrstaketu  who  was  the King  of  Kekaya.  He  was  present  at  the  Rajasuya sacrifice  of  Yudhisthira.  (Bhagavata,  Skandha  9) . SANTARJANA.  A  warrior  of  Subrahmanya.  (Salya Parva,  Chapter  45,  Verse  58) . SANTI  I.  Daughter  of  Daksa  by  his  wife  Prasuti. Prasuti  delivered  including  Santi  twentyfour  children. (Visnu  Purana,  Part  1,  Chapter  7) . SANTI  II.  A  king  born  in  the  dynasty  of  Bharata,  son  of Dusyanta.  He  was  the  son  of  Nila,  grandson  of Ajamldha  and  father  of  Susanti.  (Bhagavata,  9th Skandha). SANTI  III.  Name  of  the  Indra  of  the  fourth  Manvantara (Adi  Parva,  Chapter  196,  Verse  ?9) . SANTI  IV.  A  maharsi.  Son  of  Angiras,  he  was  called Atmeyu  also.  He  had  participated  in  the  Yajna  con- ducted by  Uparicaravasu.  (Santi  Parva,  Chapter  336, Verse  8;  Adi  Parva,  Chapter  196,  Verse  20;  Anusasana Parva,  Chapter  85,  Verse  130). SANTI  V.  A  maharsi  who  was  a  disciple  of  the  Rsi  called Bhuti,  who  did  once  go  to  participate  in  a  yajna  con- ducted by  his  brother  Suvarccas,  leaving  matters  con- nected with  his  asrama  with  Santi,  who  discharged  his duties  quite  well  in  the  absence  of  his  master.  One  day when  agni  became  very  scarce  in  the  asrama  he  praised Agnideva,  and  noticing  that  the  Deva  was  pleased Santi  requested  him  to  bestow  a  son  on  the  maharsi. Accordingly  a  son  was  born  to  Bhuti,  who  later  on  be- came famous  as  'Bhautyamanu.'  Bhuti,  who  was  pleased with  the  devout  life  of  his  disciple  (Santi)  taught  him Sangaveda.  (Markandeya  Purana). SANTIDEVA  (SANTIDEVI).  Daughter  of  King  Devaka. She  was  married  by  Vasudeva.  ( Vayu  Purana,  Chapter 96,  Verse  130). SANTIKALPA.  One  of  the  five  samhita  sections  of  the Atharvaveda  composed  by  muni  Munjikes"a,  the  other four  sections  being  naksatrakalpam,  vedakalpam,  sarhhi- takalpam  and  angirasakalpam.  Naksatrakalpam  con- tains rules  for  the  worship  of  the  stars;  Vedakalpam contains  the  rites  regarding  Brahman,  the  Rtvik;  sarhhi- takalpam  contains  the  rules  about  mantras,  and  the Angirsakalpam  deals  with  black  magic  and  Santikalpam SANTI  PARVA 690 SAPTADVIPAS i    contains  rules  about  propitiating  deities  by    offerings   of horse,  elephant  etc. SANTPARVA.     An  important  Parva  of  the  Mahabharata (See  under  Mahabharata). SANTURODHA.     A  king  of  the  Puru  dynasty.     He   was the  son  of  Matinara.     (Agni  Purana,  Chapter  278). SA]yU.     A    country    of  ancient    India.     (Mahabharata, Bhisma  Parva  Chapter  9,  Verse  43). SANYASA  (SANNYASA;  One  of  the  four  stages  of Brahminical  life.  The  four  stages  are  Brahmacarya (Religious  student) ,  Garhasthya  (householder),  Vana- prastha  ( Forest-dweller )and  Sannyasa  (hermit  or  sage). (For  further  details  see  under  Asrama) . Duties  of  a  hermit.  Manu  has  ordained  that  one  should perform  sannyasa  (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  Vaisnava  sign  ofhermits.  A  hermit  should beg  for  food  daily  from  houses  where  no  smoke  comes out,  where  pestle  is  placed  and  where  there  is  no  char- coal, and  after  all  have  taken  food  and  the  pot  for  pre- paring food  is  placed  upside  down. It  is  said  that  the  food  got  by  hermits  by  begging  is  of five  types.  They  are  Madhukara  (collected  alms), asamklpta  (unlimited),  Prakpranita  (prepared  much earlier),  Ayacitam  (got  by  not  begging)  and  tatkalika (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  pranayamas -  (restraints  of  the  breath)  daily.  The  hermit  should discard  his  body  made  of  five  elements. The  signs  of  duty  are,  resolution,  forbearance,  selfres- traint,  not  robbing,  cleansing,  control  of  sense-organs, modesty,  knowledge,  truth,  not  resorting  to  anger,  and soon.  Hermits  are  of  four  grades,  such  as  Kuticaka, Bahudaka,  Harhsa  and  Paramaharhsa,  the  last-mentioned being  the  noblest  grade.  The  hermit  who  wears  one  or three  dandas  (rod)  will  be  freed  from  ties  of  birth  and death. The  five  Yamas  or  restraints   are  not  killing    (Ahirhsa), 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 Padmasana  etc.  (Agni  Purana,  Chapter  161). SANYASTAPADA.    A  famous    Puranic  region  in    India. The  king  of  this  kingdom,  fearing  Jarasandha,  ran  away to  the  south  with  his  son.      (Sabha  Parva,    Chapter    14, Verse  28). SAPTACARU.  A  holy  place.  The  reason  for  giving  this place  the  name  Saptacaru  is  given  in  Mahabharata, 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  Rgveda.  By  this  sacrifice  they obtained  more  prosperity  than  the  fruits  of  giving  one lakh  of  cows  as  alms  or  performing  hundred  Rajasuya 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  ganas,  the  yaksas,  Kinnaras,  the siddhas,  the  Vidyadharas,  the  people  of  the  earth,  the Raksasas,  the  daityas,  the  Rudras,  Brahma,  all  these joined  together  with  vow  and  fast  taken  for  a  thou- sand years  and  performed  a  sacrifice  each  exalting Visnu  by  singing  seven  verses  from  Rgveda.  Kesava was  much  pleased  at  the  caru  and  gave  them  Astais- 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  thus  place  became famous  everywhere  by  the  name  Saptacaru." SAPTADVIJA  (S) .  1  he  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  Kundinapura.  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.  Carry- ing 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.  (Kathasaritsagara,  Madanaman- cukalambaka,  Tarariga  1 ). SAPTADVIPAS  (SEVEN  ISLANDS). 1)  General  information.   The   seven  islands   are  Jambu- dvipa,        Plaksadvlpa,       Salmalidvlpa,         Kusadvipa, Krauftcadvipa,   Sakadvipa  and  Puskaradvipa.    Each    of these  islands  is  surrounded  by  sea.  The  sea  that  surrounds Jambudvlpa   is    the    Lavana  sea  (salt  sea) ,    the  Plaksa dvipa     is    surrounded   by  the   sea    of  Sugarcane-juice, Salmalidvlpa  by  the  sea  of  liquor,  KuSadvIpa  by  the   sea of  ghee,   Krauncadvipa   by  the  sea  of   curd   Sakadvipa by  the  sea  of  milk  and  the  Puskaradvipa  by    the    sea  of pure  water.  In  the  centre  of  all,    lies    the    Jambudvlpa and  in  the  centre    of  this     island,    stands    the     golden mountain  meru.  (Visnu  Purana,  Arhs'a  2,  Chapter  2) . 2)  Origin.     There  is  a  story    about  the    origin    of  these seven  islands   and  the  surrounding  seas,  in  Devi  Bhaga- vata  Skandha  8. Two  famous  sons  named  Priyavrata  and  Uttanapada were  born  to  Svayambhuva  Manu.  Priyavrata  and  his children  ruled  the  country  for  a  period  of  eleven  arbu- das,  that  is  a  hundred  million  years.  Though  he  was aged  so  much  the  power  of  his  mind  and  body  did SAPTAGA&GA 691 SAPTASARASVATA 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  dark- ness." 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  Agmdhra,  Idhmajihva,  Yajnabahu, Hiranyaretas,  Ghrtaprstha,  Medhatithi  and  Vltihotra. SAPTAGA&GA.  An  ancient  holy  place.  It  is  mentioned in  Mahabharata,  Anu:asana  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  adeva  (god). SAPTAGODAVARA.  A  holy  place  near  the  temple  of Surparaka.  Those  who  bathe  in  this  would  attain heaven.  (M.B.  Vana  Parva,  Chapter  85,  Verse  44). SAPTAJANASRAMA.  A  holy  place  where  seven hermits  called  the  Saptajanas,  went  to  heaven  by standing  head  downwards  in  water.  This  was  the place  through  which  Sri  Rama  and  Sugrlva  went  to Kiskindha.  Sugrlva  told  Sri  Rama  about  the  hermitage of  Saptajanas  as  follows  : "Oh  !  Raghava  !  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."  (Valmiki  Ramayana,  Kiskindha  Kanda,  Sarga 13). SAPTAJ1T.  One  of  the  daughters  born  to  Kasyapa  by hiswifeDanu.  (Matsya  Purana  6  :  19). SAPTAKRT.  An  eternal  god  concerned  in  Sraddha (offerings  to  the  manes).  (M.B.  Anusasana  Parva, Chapter  91,  Stanza  36). SAPTAMATR  (S).  (SEVEN  MOTHERS). 1 )  General    information.     Saptamatrs     are     the     seven goddesses  named    BrahmanI,     Vaisnavi,     Mahegvari, Kaumarl,  Varahl,  Indranl  and  Camundi. 2)  Origin.     Some  are  of  opinion  that    the    Saptamatrs are  connected  with  Siva.  Their  names  reveal    that    they were  born  from  the  bodies  of  Brahma,  Visnu   and    such other  gods.  There  is  another  story  that  when   Siva   and Visnu  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  Andhakasura that  fell  on  the  ground    an   asura    arose.     These   seven matrs  joined   with   Yogesvarl,    the     creation    of  Siva, drank  the  blood  of  the   asura  without    allowing    it    to fall  on  the  ground  and  so  it   became  easy   for   Siva    to kill  the  asura. There  is  a  story  in  Vamana  Purana,  Chapter  56, ahout  the  birth  of  the  Saptamatrs,  as  follows  :  In olden  days  a  fierce  war  broke  out  between  the  devas and  the  asuras.  When  the  fierce  asuras  Cancla  and Munda  were  killed  the  famous  asura  named  Raktablja entered  the  battlefield  with  an  aksauhinl  of  army (21870  chariots,  so  many  elephants,  65610  horses  and 109350  infantry) .  Seeing  this  immense  army  of  the asuras  drawing  near,  KauSiki,  MahesvariandKa.il made a  loud  roaring  sound.  Then  from  the  mouth  of Mahesvarl,  BrahmanI  came  out  seated  on  a  swan  and wearing  rosary  and  water  pot.  From  her  eyes  Mahes- varl 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  Kaumari, seated  on  a  peacock  and  holding  a  lance.  The  beauti- ful Vaisnavi  came  out  from  her  hand,  seated  on Garuda,  holding  a  conch,  discus,  club,  sword,  the  bow :'arhga  and  arrow.  From  her  posterior  came  out  the horrible  Varahl  ( Boar)  with  a  great  pestle,  seated  on the  Naga  (serpent)  Sesa,  and  furrowing  the  ground with  her  fierce  tusks.  From  her  heart  came  out  the awful  Narasirhhl  (woman-lion)  with  fierce  claws,  who at  the  shaking  of  her  mane  displaced  the  planets  and the  stars,  and  from  her  foot  Camundi  came  out.  (See under  Palala). SAPTANAGA  (S).  (Seven  serpents) .  The  Saptanagas are  Ananta,  Taksaka,  Karka,  Padma,  Mahapadma, Sankhaka  and  Gulika.  All  of  them  should  be  consecrat- ed in  temples  as  wearing  Brahma  string  and  having  the face  with  the  expanded  hood  of  a  serpent.  (Agni Purana,  Chapter  51 ). SAPTA'RAVA    (SAPTAVARA).   One   of  the  famous children  of  Garuda.  (M.B.  Udyoga  Parva,  Chapter  101, Verse  11). SAPTARSIS.  (The  seven  hermits) .  A  group  of  hermits. There  are  seven  hermits  in  this  group.  The  Saptarsis in  each  Manvantara  (ageofManu)  are  different.  As there  are  fourteen  Manvantaras  before  a  great  deluge, by  that  time  ninetyeight  Saptarsis  will  be  born  and dead.  The  father  of  the  Saptarsis  in  each  Manu's  age will  be  different.  The  Saptarsis  of  the  present  Manu's age,  Marlci,  Aiigiras,  Atri,  Pulastya,  Vasistha,  Pulaha and  Kratu  are  the  mental  sons  of  Brahma.  (For  further details  see  under  the  word  Manvantara) . SAPTARSIKU1YDA.  A  holy  bath  (tirtha)  situated within  Kuruksetra.  It  is  mentioned  in  Mahabharata, Vana  Parva,  Chapter  73  that  those  who  bathe  in  this tirtha  will  obtain  the  merit  of  good  actions. SAPTASALA  (S).  The  cursed  forms  of  the  King Manibhadra's  seven  sons  who  were  sorcerers.  Due  to the  curse  of  Agastya  they  became  seven  palm  trees (salas).  They  obtained  liberation  from  the  curse  during the  incarnation  of  Visnu  as  Sri  Rama.  (For  detailed story  see  under  Manibhadra  II). SAPTASAMUDRAS.  (The  seven  seas).  See  under Saptadvlpa(s) . SAPTASARASVATA. 1 )  General  information.     A   holy   place   situated   within Kuruksetra.  This  is  a  holy  bath  dedicated  to  Sarasvatl. Mention  is  made  in  Mahabharata,  Salya  Parva,    Chap-   % ter  37,  Verse  61,  that  during  his  pilgrimage  Balabhadra-  -  • rama  visited  this  holy  bath. 2)  Origin.     A    story   occurs     in    Mahabharata,    Salya Parva,  Chapter  38  about  the  origin  of  this   tirtha.    It   is given  below: — Once  Brahma  performed  a  sacrifice  on  the  island  of Puskara.  All  the  devas  (gods  and  goddesses)  attended the  sacrifice.  Among  the  rivers,  Sarasvatl  alone  did SAPTASVAS 692 SARALOMA not  come  at  first.  Then  Brahma  remembered SarasvatI  and  she  appeared  under  the  name  Suprabha. 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  Saptasarasvata.  (See  under  SarasvatI). SAPTASVAS.  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' (Kalacakra)  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  Gayatri,  Brhati,  Usnik,  Jagati,  Tristup, Anusjup  and  Pankti.  (Visnu  Purana,  Ainsa  2,  Chapter 8).  ' SAPTOPAYAS.  (The  seven  expedients).  See  under Caturupayas. SARABHA  I.  A  naga  born  in  the  Taksaka  dynasty.  It was  burnt  to  death  at  Janamejaya's  serpent  yajna.  (Adi Parva,  Chapter  57,  Verse  8) . SARABHA  II.  A  naga  born  in  the  Airavata  dynasty. It  was  burnt  to  death  at  Janamejaya's  serpent  yajiia. (Adi  Parva,  Chapter  57,  Verse  1 1) . SARABHA  III.     A  notorious  Danava,    son    of  Kaiyapa- prajapati  by  his  wife  Danu.   (Adi     Parva,    Chapter    65, ^  Verse  26) . SARABHA  IV.     A  maharsi,  who  worships   Yama   in    his court.    (Sabha  Parva,  Chapter  8,  Verse  14). SARABHA  V.     Brother  of  Dhrstaketu,  King  of  Cedi.  He was  a  friend  and  supporter  of  the  Pandavas.  During  the asvamedha  he  helped  Arjuna  to  lead  the    yajnic   horse. (Asvamedhika  Parva,  Chapter  83,  Verse  3) . SARABHA  VI.     A  brother  of  Sakuni.  He  was   killed    in the  great  war  by  Bhima.  (Drona  Parva,    Chapter    157, Verse  24). SARABHA  VII.  Virabhadra  incarnated  himself  as Sarabha  to  defeat  Narasirhhamurti.  (Siva  Purana, Satarudrasarhhita) . SARABHA&GA.  A  Maharsi,  who  lived  in  the  Dandaka forest  during  the  'forest-life'  of  Sri  Rama.  (Valmiki Ramayana,  Aranyakanda,  Canto  IV).  When  Sri Rama  visited  Sarabhariga's  asrama,  Indra  too  came there,  but  went  away  saying  that  he  would  meet  the maharsi  after  the  great  mission  of  Rama  was  over.  The maharsi  told  Rama  that  he  was  waiting  to  see  him  and did  not  accompany  Indra  to  Devaloka  as  he  wanted  to go  there  only  after  seeing  Rama.  Rama  answered  the Maharsi  that  he  would  take  upon  himself  all  the spiritual  assets  and  good  results  of  the  actions  of  the Maharsi,  and  wanted  him  to  point  out  a  place  for them  (Rama  and  others)  to  live.  SarabhaAga  directed them  to  the  asrama  of  Sutiksna,  and  after  that  ended his  life  by  leaping  into  the  fire  and  attained  Brahmaloka. SARABHAtNlGASRAMA.  A  holy  place.  Those  who visit  the  place  purify  their  families.  (Vana  Parva, Chapter  85,  Verse  42) . SARADANDAYANI.  A  Kekaya  King.  His  wife, Srutasena  was  the  younger  sister  of  Kunti.  As  the couple  did  not  get  a  child  even  very  long  after  their marriage,  the  King  got  performed,  with  Srutasena's permission,  the  'Pumsavana'  yajna  with  the  result  that three  sons  (Durjaya  and  others)    were    born    to    them. (Adi  Parva,  Chapter  111). SARADVAN.  A  muni,  the  son  of  Gautama.  From  his very  infancy  he  preferred  learning  the  dhanurveda (science  of  archery)  to  the  other  Vedas.  While  a brahmacarin  (Religious  student)  he  performed  tapas and  secured  divine  arrows.  Afterwards,  having  been overcome  by  the  charms  and  appeals  of  an  apsara woman  named  Janapati,  Saradvan  had  seminal emission  from  which  were  born  Krpa  and  Krpi.  (For details  see  under  Krpa) . SARADVATl.  An  apsara  woman.  She  attended  the birthday  celebrations  of  Arjuna. SARAGULMA.  A  monkey  in  Rama's  army.  (Valmiki Ramayana,  Kiskindha  Kanda,  41,  3). SARAKATlRTHA.  A  famous  sacred  place  in  Kuru- ksetra.  He  who  takes  his  bath  here  on  Caturdasl  day of  the  dark  half  and  worships  Siva  will  have  all  his desires  fulfilled  and  will  attain  heaven.  (Vana  Parva, Chapter  83) .  Within  this  tirtha  there  are  a  crore  of other  tirthas  called  Rudrakoti,  Kupakunda  etc.  The sacred  place  to  the  east  of  it  is  said  to  belong  to  Narada. SARALOMA.  A  maharsi,  the  father  of  Dasura. Vasistha  once  told  Sri  Rama  the  story  of  Dasura  to prove  that  the  world  is  all  an  illusion. Dasura  was  the  only  son  of  Saraloma,  a  muni,  who performed  tapas  in  the  plains  of  the  mountain  in Magadha.  Datura  too  did  tapas  in  another  part  of the  mountain.  While  the  father  and  the  son  were living  happily  the  father  entered  samadhi  and  the  son wept  over  the  loss  of  his  father.  Then  a  forest-nymph comforted  him  with  celestial  advice. Dasura  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. Agnibhaga van  (Fire-deity)  appeared  and  asked  him  to choose  the  boons  he  wanted.  Das  ura  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. Dasura  then  climbed  a  big  tree  in  the  forest  and  occu- pied, without  the  least  fear,  a  tender  leaf  at  the  top  of the  topmost  branch  of  the  tree.  He  there  assumed  the Padmasana  (the  lotus  seat  for  meditation) .  His  mind was  functioning  actively  as  it  had  not  been  turned  in- wards into  true  knowledge.  With  his  mind  in  such  a state  he  performed  yajna.  He  continued  performing yajnas  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.  Dasura  asked  her,  who  she  was  so much  beautiful  and  attractive  as  to  evoke  love  even  in Kama  (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 SARALOMA 693 the  worship  ofKamadeva  on  trayodasi  in  thesuklapaksa 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." Dasura  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 Vasistha,  who  was  going  by  the  sky  in  invisible  form to  bathe  in  Kailasaganga,  heard  the  story.  Vasistha hid  himself  on  the  tree  and  listened  to  the  story. It  was  the  story  of  king  Svottha  that  the  muni  was  tell- ing 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  dwell- ings, and  they  were  divided  between  the  upper  and lower  parts  of  the  cuy.  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  bhutas,  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,  expand- ing, 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 SARALOMA 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  automatic- ally. The  whole  visible  world  is  imaginary.  The  world is  there  only  when  there  is  conception  and  in  its  absence no  world  exists.  Brahma,  Visnu,  Siva  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  con- ception 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  Himalayas,  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  con- nected as  those  in  the  upper,  middle  and  lower  parts to  denote  living  beings  in  the  three  worlds,  Deva- loka,  Manusyaloka  and  Patala.  Movement  is  the journey  of  bodies  due  to  the  flow  of  Prana  (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  non- materials  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  be- cause 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  for- bidden practices  in  life  and  ananda  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  low- denote  the  three  attributes  (Sattva  rajas-tamo  gunas) Causative  of  the  existence  of  the  world.  The  lowest of  the  attributes  (tamoguna)  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 Devesvara  state.  Rajasa  (the  middle  attribute)  guna functions  as  material  activities  in  the  form  of  attachment to  wife,  son,  wealth  etc.  When  one  has  rejected  the forms  of  gunas  (conceptions)  and  the  very  conception SARAMA  I 694 SARASVATA  II 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  patala  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  Vasisjha  _went  away. (Jnanavasistha,  Canto  1  7) . SARAMA  I. 1 )  General.     Bitch  of  the   Devas.     Syama   and    Sabala, sons    of   Sarama,    were    two   prominent   messengers  of Yama    and    they    possessed    four   eyes    each.     The  off- springs of  these  dogs  are  called  Sarameyas.  The  Rgveda and  Mahabharata  contain  a  story  about  Sarama  cursing Janamejaya.      (For  details  see   under   Srutasravas  III) . 2)  Other  information. (i)    Sarama   worships   Brahma  in   his   court.      (Sabha Parva,  Chapter  1 1 ,  Verse  40) . (ii)   Sarama  is  a  graha    (Evil   spirit)    of  Subrahmanya which  enters  the  womb  of  pregnant   women   and    steals the  babies.  (Vana  Parva.  Chapter  230,  Verse  34). (iii)  Sarama   after     having    once      drunk   milk   from dasyus  lied  about  it    to    Indra,    and    he   punished    her. (Varaha  Purana) . (iv)   Indra  once  deputed  Sarama  to  find  out    the    place where  the  Panis  had  hidden  the  cows  on  condition    that he  would    feed   her   children.     Sarama   found   out   the place  and  informed  Indra  about  it  thus  earning  for   her children  their  livelihood.  (Rgveda,  Mandala  1 ,  Chapter 5). SARAMA  II.  Wife  ofVibhlsana  and  daughter  of  the Gandharva  called  Sailusa.  Sarama  consoled  Slta  weep- ing under  the  As"  oka  tree  in  Lanka.  (Valmiki  Rama- yana,  Yuddhakanda,  Canto  33,  Verse  1 ). SARAMA  III.  Daughter  of  Daksaprajapati  by  his  wife AsiknI.  She  was  married  by  Kasyapa  maharsi  and from  her  were  born  the  ferocious  animals  on  earth. ( Bhagavata,  Skandha  6 ) . SARAMEYA  I.  A  King  of  the  dynasty  of  Bharata.  It is  stated  in  Bhagavata,  Skandha  9,  that  Sarameya  was the  son  of  Svavalka.  (Svaphalka). SARAMEYA  II.  The  son  of  the  dog  Sarama.  (See under  Sarama  II). SARAMEYASANA.  A  hell.  (See  the  section  Naraka under  Kala) . &ARANA.  A  serpent  born  in  Vasuki's  dynasty.  It  was burnt  to  death  at  Janamejaya's  serpent  yajfta.  (Adi Parva,  Chapter  57,  Verse  6) . SARAMA  I. 1)  General  information.     A  Ksatriya  of  the    Yadu    clan. It  is  stated  in  Mahabharata,  Adi    Parva,    Chapter    218, Verse  1 7,  that  he  was  the  son  of  Vasudeva    by    Devaki and  the  brother  of  Sri  Krsna  and  Subhadra. 2)  Other  details. (i)  This  Sarana  was  one  of  those  who  took  the    dowry to     Hastinapura    at     the     marriage     of     Arjuna    and Subhadra.  (M.B.  Adi  Parva,  Chapter  220,  Verse  32). (ii)  Sarana  shone  in  the  court    of  Yudhisthira.    (M.B. Sabha  Parva,  Chapter  4,  Verse  30). (iii)    Sarana  participated  in    the    Rajasuya    sacrifice    of Yudhisthira.  (M.B.  Sabha  Parva,  Chapter  34,  Verse  15). (iv)  When     Sri     Krsna    went     to    Hastinapura    from Dvaraka  to  take  part  in    the   horse-sacrifice  of  Yudhi- sthira, Sarana    also    accompanied    him.    (M.B.   ASva- medha  Parva,  Chapter  66,  Verse  4) . (v)  Sarana  was  the   foremost   of  those    who    disguised Samba  the  son  of  Jambavati  as  a    woman,    and  abused the  hermits.  (M.B.  Mausala  Parva,  Chapter  1,  Verse  15) . SARAMA  II.  A  minister  of  Ravana.  (For  details  see  the word  Sukasiiranas) . SARA^YA.     A  wife  of  Surya.    (Rgveda,  10,  1  7,  2) . SARARI.  A  monkey,  who  accompanied  Hanuman  to the  southern  regions  in  search  of  Slta.  (Valmiki Ramayana,  Kiskindha  Kanda,  Canto  44) . SARASA  I.  AchildofGaruda.  (M.B.  Udyoga  Parva, Chapter  101,  Verse  M). SARASA  II.  A  son  of  Yadu.  He  founded  the  city Krauncapura  on  the  banks  of  the  river  Vena  in  South India.  (Harivarii^a,  2,  38,  27) . SARASANA.     See  under  Citrasarasana. SARASTAMBA.  A  sacred  place  in  ancient  times.  He who  bathes  here  will  attain  the  state  where  he  is  served by  apsaras.  ( Anu.'asana  Parva,  Chapter  25,  Verse  28) . SARASVATA  I.     See  under  Apantaratamas. SARASVATA  II.  An  ancient  hermit.  It  is  mentioned in  Mahabharata,  Salya  Parva,  Chapter  51,  Verse  7, that  Sarasvata  was  the  son  of  Dadhica.  Dadhica  once happened  to  see  the  celestial  maid  Alambusa  and became  excited,  and  seminal  discharge  occurred  to  him. The  semen  fell  in  the  river  Sarasvati.  The  river  became pregnant  and  delivered  a  child.  This  child  grew  up and  became  the  famous  hermit  named  Sarasvata. After  the  death  of  the  hermit  Dadhici,  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  Sarasvati began  to  migrate  to  other  places  leaving  all  their possessions  behind,  to  save  their  lives.  But  Sarasvata alone  remained  on  the  banks  of  Sarasvati,  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  Sarasvata.  So  all  the  hermits  accepted him  as  their  teacher.  Thus  Sarasvata  taught  the  Vedas to  Sixtythousand  hermits,  who  had  returned  to  their hermitages.  (M.B.  Salya  Parva,  Chapter  50). In  course  of  time  the  place  where  the  hermitage  of Sarasvata  stood,  became  famous  under  the  name Sarasvata  tirtha.  Tungakaranya  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  'Kandanukramapatha'  and  'S;~rasvatapatha'  for  the Taittirlya-collcction  (Samhita).  But  today  the Kandanukramapatha  has  become  quite  extinct.  The following  is  a  description,  given  in  Sariisk".! . iratnamala stating  how  the  'Sarasvatapatha'  attainc;!  o  vigorous  a vogue. Once  owing  to  the  curse  of  the  hermit  Durvasas,  the river  Sarasvati  took  birth  as  a  woman  in  the  house  of a  Brahmin,  who  belonged  to  the  Gotra  of  Atreya. Later  from  that  same  Brahmin  she  conceived  and  gave birth  to  a  son  named  Sarasvata.  The  river  Sarasvati herself,  taught  her  son  the  Vedas  completely,  and  then SARASVATA  III 695 SARASVATI  ! sent  him  to  Kuruksetra  to  do  penance.  As  a  result of  the  penance  Sarasvat a  got  an  original  Kramaputha (serial  lessons)  of  the  Taittirlya  sarhhita.  He  taught those  serial  lessons  to  his  disciples.  In  course  of  time these  serial  lessons  got  the  name  Sarasvatapatha. which  earned  metaphysical  and  philosophical  import- ance. SARASVATA  III.  A  hermit  who  lived  in  the  western regions.  It  is  stated  in  Maha.bha.rata,  Santi  Parva, Chapter  201,  Verse  30,  that  this  Sarasvata  was  the  son of  the  hermit  Atri. SARASVATA  IV.  Mention  is  made  in  Padma  Purana, Svargakhanda,  about  another  hermit  Sarasvata,  who taught  the  Vedas  to  several  disciples  in  Tuiigakaranya. SARASVATA  V.  The  people  who  lived  in  a  particular region  of  Western  Bharata.  (Bhagavata,  Skandha  9). SARASVATI  I.     Goddess  of  learning. 1 )  Birth.     Sarasvati      is    the      daughter      of  Brahma. Kamadeva    was    born    from   Brahma's   heart;    Krodha (anger)    was   born  from  his  eyebrows;  Lobha,  from  his lower  lip,  Sarasvati,    from  his  face;    the    Sindhus   from his  genitals,  and  Nirrti,  from  his  anus. The  following  story  about  the  birth  of  Sarasvati  is from  Brahmanda  Purana,  Chapter  43  : — Brahma  got  ready  for  creation,  and  while  in  meditation sattvaguna  (sublime  quality)  began  swelling  up  in  his mind  wherefrom  a  girl  was  born.  Brahma  asked  her who  she  was.  She  answered  :  "I  am  born  from  you. You  fix  for  me  a  seat  and  duties."  Then  Brahma  told her  that  her  name  was  Sarasvati  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." Sarasvati  agreed  to  this. 2 )  Curse  of  Sarasvati.  See  under  Ganga. 3)  Misled Kumbhakarna.   When  Kumbhakarna  requested Brahma  for  a  boon,    Sarasvati,    at  the  instance   of  the latter,  lodged  herself  in  the  tongue  of  Kumbhakarna  and made  him  ask  for  Nidravatva    (Sleep),    something   dif- ferent  from   what   he   really   desired  to    get   Viz.  Nir- devatva  (absence  of  Devas). 4)  Received Badavagni.     (all-consuming  fire).    Badavagni was  born  at  the   quarrel    between    the   Bhargavas    and Hehayas.    Badavagni  is  flames  of  Aurva,    the  Bhargava. (See  under  Aurva) .  It  was  Sarasvati  who  took  the Agni  to  the  ocean.  As  a  result  of  this,  Sarasvati,  be- came a  river  in  India.  The  story  is  told  in  the  Srsti- khanda  of  Padma  Purana  as  follows :- The  world  was  about  to  be  burnt  in  Badavagni,  which originated  from  Aurva,  when  Indra  requested  Sarasvati thus:  "Oh  !  Devi  !  you  should  deposit  this  agni  in  the western  ocean ;  or  else  the  world  will  be  consumed  in its  flames."  To  this  Sarasv.atl  told  Visnu  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  Sarasvati's  nature,  went to  Brahma  with  their  case.  Immediately  he  called Sarasvati  to  him  and  asked  her  to  deposit  Badavagni in  the  western  ocean  for  the  safety  of  himself  and  the Devas.  Unable  to  disobey  her  father,  Sarasvati,  with tears  in  her  eyes,  agreed  to  do  so.  Then  Ganga  followed her  and  she  told  the  former  that  she  (Ganga)  would see  her  flowing  northwards  when  she  reached  the  eastern region  surrounded  by  Devas. Sarasvati  sent  back  her  companions  like  Ganga,  Yamuna Manorama,  Gayatrl  and  Savitrl  who  followed  her.  Then she  appeared  at  the  asrama  of  Uttanka  under  the Plaksa  tree  in  the  presence  of  the  Devas.  Just  as  Siva carried  Ganga,  the  Plaksa  tree  bore  Sarasvati  and immediately  did  Siva  give  to  her  Badavagni  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  PuskarinI,  and  she  stopped  there  to  redeem  the sins  of  people.  It  is  believed  to  this  very  day  that  those who  drink  water  from  the  Puskara  will  attain  Brahma- loka. From  Puskara  Sarasvati  flowed  towards  the  west  and reaching  a  date-garden  not  far  off  from  Puskara  it  rose up  again  where  Sarasvati  is  known  as  Nanda  as  well. There  is  also  another  reason  for  the  name  Nanda. Once  upon  a  time  there  was  a  King  called  Prabhanjana. 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  Nanda,  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 Nanda.     Beautiful  Nanda  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  feed- ing the  cows  with  grass  etc.    Nanda,  the  cow,  got  separ- ated 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  Nanda by  its  master,  Nanda.  As  soon  as  the  name  was  uttered Prabhanjana   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 Sarasvati,  come  to  be  known  as  Nanda,  by  my  name." Nanda  immediately  ascended  to  heaven  and    Prabhan- jana returned  to  his  palace.  River  Sarasvati  came  to  be SARASVATI  II 696 SARAVINDU called  Nanda  from  that  day:  After  flowing  through  the above-mentioned  date-garden  towards  the  south  for  some distance  Sarasvati  (Nanda)  flowed  again  towards  the north.  She  reached  the  ocean  and  deposited  therein  the pot  of  Badavagni.  (Padma  Purana,  Srstikhanda) . 5)  Sarasvatf  as  Brahma's    wife.     The   Puranas    mention three  wives  of  Brahma,  Sarasvati,  Savitri    and    Gayatri. But,    the    three   are,    according  to  Matsya  Purana,  one and  the  same  person.  The  Matsya  Purana   mentions: — Brahma    created,    from    his    own  effulgence,  a  woman, who  became  famous  under  the  names  Satarupa,  Savitri, Gayatri  and  Brahmani.  Brahma  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  Brahma.  Then  Sarasvati  jumped  up  to  the    sky and  a  fifth  face  appeared  on  his  head,   turned  upwards. Finding  escape  impossible  she  yielded  to   the    desire    of Brahma    and    they    enjoyed  honey-moon  for  a  hundred years.  To  them  was  born  a  son  called  Svayambhuva   or ViraJ. At  one  place  in  Skanda  Purana,  Savitri  and  Gayatri are  refeired  to  as  different  individuals.  (See  under Savitri). 6)  Idol   of  Sarasvati.     Sarasvati,    clad  in  white  clothes, sits  on  a  white  lotus.  She  holds  in  her  hands  a  string  of beads,  book  and  Vina.  She  is  depicted  in  sitting,  stand- ing and  dancing   postures.  She    is   conceived    as   Sakti related    to   Visnu   as  also  to  Siva.  In  certain  old  works in  Bengal,  Sarasvati,  instead  of  Bhumidevi,  is  to  be  seen along   with    Visnu.    Agni    Purana,  Chapter  50,  enjoins that  idols  of  Sarasvati    in    temple   should    hold    in    its hands  book,  string  of  beads  and  Vina. 7)  Other  information. (i)  It  was  on  the  banks  of  Sarasvati  that  Vyasa  per- formed tapas  and  Suka  was  born.  ( Devi  Bhagavata, Skandha  1). ( ii)  There  are  various  references  to  Sarasvati  in  the Rgveda. (iii)  Sarasvati  shines  forth  in  Indra's  court.  (Sabha Parva,  Chapter  7,  Verse  19). (iv)  Once  Sarasvati  advised  the  muni  called  Tarksya (Vana  Parva,  Chapter  185). (v)  During  Tripuradahana  (burning  of  the  city  of  the Tripuras)  Sarasvati  served  as  a  passage  for  the  chariot of  Siva  to  advance.  (Karna  Parva,  Chapter  34,  Verse 34). (vi)  Muni  Yajftavalkya  once  thought  of  Sarasvati  and she  appeared  before  him  wearing  ornaments  of  vowels and  consonants  and  sounding  'Om'.  (Sanli  Parva, Chapter  318,  Verse  14). SARASVATI  II.  River  Sarasvati,  flowing  through  north India  is,  according  to  Puranic  conception,  Sarasvati devl  who  has  assumed  the  form  of  a  river.  (See  under Sarasvati  I) .  The  following  information  about  river Sarasvati  famed  in  the  Puranas  is  from  the  Maha- bharata. (i)  King  Matinara  once  performed  a  yajna  on  the banks  of  river  Sarasvati.  At  the  close  of  the  yajna SarasvatidevI  appeared  and  chose  the  King  as  her  hus- band, and  a  son  called  Tarhsu  was  born  to  the  couple. (Adi  Parva,  Chapter  95,  Verse  26). (ii)  River  Sarasvati  is  one  of  the  seven  tributaries  of river  Ganga  and  its  source  is  under  the  Plaksa  tree.  One who  drinks  its  water  will  become    free    from  sin.     (Adi Parva,  Chapter  16,  Verse  19) . (iii)    Sarasvati    worships   Varuna    in  his  court.   (Sabha Parva,  Chapter  9,  Verse  19) . (iv)    The     Pandavas,    while    travelling   in   the    forest, crossed  the  river.   (Vana  Parva,  Chapter  5,    Verse  2) . (v)    Sri  Krsna  conducted  a  yajna  in  the  plains  of  river Sarasvati.   (Vana  Parva,  Chapter  12,  Verse  14). (vi)    Kamyaka   forest  is  on   the  banks    of    Sarasvati. (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    Sarasvataloka.      (Vana Parva,  Chapter  84,  Verse  66) (viii)   Dadhlca    had    his   asrama   on    the    banks  of  the river.   (Vana  Parva,  Chapter  100,  Verse  13). (ix)  Muni  LomaSa  once  extolled  the  greatness  of    river Sarasvati.    (Vana  Parva,  Chapter  129,  Verse  20). (x)   The     river     disappears    in     Vinasanatlrtha    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  Sarasvati  once  carried  Vasistha  in  its  flow. (See  under  Vasistha) . (xiv)     Visv?.mitra      cursed      Sarasvati.     (See     under Vasistha). (xv)  Sarasvati  returned    to   Dadhici   maharsi    the  son born  to  her  by  him  and  he  blessed   her.     (Salya   Parva, Chapter  51). (xvi)    Balabhadrarama     once     extolled    the   greatness of  Sarasvati.   (Salya  Parva,  Chapter  54,  Verse    33). (xvii)   Arjuna   appointed    the    son    of  Satyaki    as    the master   of  a  particular  region  on  the  banks  of  the  river. (Mausala  Parva,  Chapter  8,  Verse  71). (xviii)  Following    the   death   of  Sri    Krsna    his  16008 wives     drowned    themselves      to    death    in    Sarasvati. (Svargarohana  Parva,  Chapter  5,  Verse  25). SARASVATI    III.     Wife    of     Manu.    (Udyoga   Parva, Chapter  117,  Verse  14). SARASVATI  IV.     Wife   of  Dadhici  maharsi.  The  couple had    a    son  called  Sarasvata.  (Brahmanda  Purana,  101, Verse  9) . SARASVATlSAGARASAJVGAMA.     The     point     where Sarasvati  joins    the  ocean.  It  is  considered  to  be  a  holy place.  Candra  regained  his  brilliance  once   dimmed    by the   curse    of  Daksa  by  bathing  at  this  holy  place.  (For details  see  under  Candra  IV,  Para  6) . SARASVATlSA&GAMA.     A    sacred  place.  Brahma  and the   maharsis   once    worshipped   Visnu   here.    He  who bathes    here   will    attain    Brahmaloka.    (Vana     Parva, Chapter  83,  Verse  151). SARASVATYARNUASAislGAMA.     A   sacred     place  in Kuruksetra.  One  who  bathes    here   and  fasts    for    three nights     will    be    freed    from    the    sin    of  Brahmahatya (killing  of  a  brahmin).  (Vana  Parva,  Chapter  83). SARAVA1VA.     The    place  where  Subrahmanya  was  born. (See  under  Subrahmanya) . SARAVINDU  (  SASABI'NDU)  .   A  famous  King  bom in  the  dynasty  of  Bharata,  son  of  Dusyanta.  His  father's name  was  Citraratha.  He  was  a  great  ascetic  and  a powerful  emperor.  (Bhagavata,  9th  Skandha).  He  had SARAYO 697 SARMISTHA no  less  than  ten  thousand  wives  and  lakhs  of  children by  each  wife. SARAYO  I.  A  river  very  famous  in  the  Puranas.  The most  important  things  associated  with  the  river  are given  below  : (i)  Seven  tributaries  of  Ganga  originate  from  the golden  peaks  of  the  Himalayas  and  Sarayu  is  one  of them.  Those  who  bathe  in  the  river  will  be  absolved from  sins.  (Adi  Parva,  Chapter  169,  Verse  20) . (ii)  The  river  exists  in  Varuna's  court  worshipping  him. (Adi  Parva,  Chapter  8) . (iii)  Sri  Krsna,  Arjuna  and  Bhima,  on  their  way  to Girivraja  from  Indraprastha  crossed  this  river.  (Sabha Parva,  Chapter  20,  Verse  28) . (iv)    It  was  at  Gotara  (or  Gopratara)    in    this  river  that Sii     Rama   drowned    himself  to  death    and    attained Visnupada.  (Vana  Parva,  Chapter  84,  Verse  70). (v)    This   river    is    the   source   of  Agni    (fire).    (Vana Parva,  Chapter  222,  Verse  22) . (vi)  Vasistha  once  blocked  the  course  of  Ganga  on  its way  to  Kailasa  at  Manasasarovara.  But,  Ganga  broke the  obstruction  and  flowed  on,  and  Sarayu  is  the stream  that  started  from  there.  (AnuSasana  Parva, Chapter  155,  Verse  23). (vii)  It  is  one  of  the  rivers  to  be  remembered  both  at dawn  and  dusk.  (Anusasana  Parva,  Chapter  165,  Verse 21). ( viii)  The  city  of  Ayodhya  is  situated  on  the  banks  of Sarayu.  (Valmiki  Ramayana,  Balakanda,  Canto  5, Verse  5). SARAYU  II.  Wife  of  the  Agni  Vira.  The  couple  had  a son  called  Siddhi.  (Vana  Parva,  Chapter  219,  Verse 11). SARDULA.     A  spy  of  Ravana.  It  was   he,    who  inform- ed   Ravana   about    the    arrival    of   Rama.    (Valmiki Ramayana,  Yuddhakanda,  Canto  30). SARDULl.     Daughter  of  Kasyapaprajapati    by   his  wife Krodhavar'a,  who  had  ten  daughters  including  Sarduli. Tiger,  leopard  etc.  were  born  from    Sarduli.     (Valmiki Ramayana,  Aranyakanda,  Canto  1 4) . SARGA     (CREATION).     Agni    Purana,     Chapter    20 refers  to  various  sargas  as  follows. The  first  creation  is  that  of  greatness  (Mahatva)  i.e. Brahma.  The  second  creation  is  that  of  tanmatras called  bhutasarga.  The  third  is  Vaikarikasarga  also called  Aindriyikasarga.  These  three  kinds  of  creation are  called  Prakrta  srsti  (natural  creation)  and  that  is conscious  and  intelligent  creation.  The  fourth  is mukhyasarga.  Mukhyas  mean  immovables.  The  fifth is  tiryagyonisrsti.  Since  it  functions  side-long  it  is called  tiryaksrotas.  The  sixth  is  the  creation  of  Urdhva- srotas,  called  devasarga.  The  seventh  is  the  creation of  arvaksrotas,  called  manusasarga.  The  eighth, anugrahasarga,  is  both  sattvic  and  tamasic.  Thus, vaikrtasargas  are  five  in  number  and  prakrtascirgas three.  The  ninth  sarga  is  the  Kaumara  sarga,  which is  both  vaikrta  and  Prakrta.  The  fundamental  or root  cause  of  the  universe  is  the  above  nine  creations of  Brahma.  Prakrtasarga  is  of  three  types,  nitya (eternal) ,  naimittika  (casual)  and  dainandina  (daily). Nityasarga  is  the  creation  after  interim  deluges. SARIDDVIPA.  One  of  the  prominent  sons  of  Garuda. (Udyoga  Parva,  Chapter  101). SARIKA.     A   hermit   who  was  a  prominent  member   of the   council    of  Yudhisthira.    Mention    is  made   about him    in  Mahabharata,    Sabha  Parva,  Chapter  4,    Verse 13. SARIMEJAYA.  A  King  in  ancient  India.  It  is  mention- ed in  Mahabharata,  Adi  Parva,  Chapter  185,  Verse  19, that  this  King  was  present  at  the  Svayarhvara (marriage)  of  Draupadi. SARlRA.  (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), Pani  (hand),  Pada  (leg)  and  Van!  (speech).  The  body depends  on  the  six  tastes,  sweet,  sour,  saltish,  bitter, hot  and  astringent.  (Kaju,  amla,  madhura,  lavana, tikta  and  kasaya) .  The  body  is  composed  of  seven internal  elements  (dhatus)  of  seven  colours,  white,  red, dark  (black),  black  and  white,  yellow,  brassy  and faint-white  (Pandura) .  Vatapittakaphas  (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,  bhaksya,  kha- dya  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  (pinda) and  after  one  month  hard  (kathina).  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  (Prstha)  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. SARISRKKA.  Son  of  the  bird  Mandapala.  (See  under Khandavadaha,  Para  8). SARNJAYA.  A  Srnjaya  King.  Mention  is  made  about this  King  who  had  been  the  supp*ort  of  the  Bharad- vajas,  in  Rgveda,  Mandala  6,  Anuvaka  47,  Sukta  25. &ARKA.  A  son  of  King  Kusamba.  Sarka  had  a  brother called  Gani.  (Brahmanda  Purana,  Chapter  57). SARMAKA.  A  famous  rural  region  in  the  northeast  of India.  Bhimasena  conquered  the  region  during  his triumphal  tour.  (Sabha  Parva,  Chapter  30,  Verse  13). SARMI.     A  brahmin  scholar.  (See  under  Parnasala). SARMISTHA.  Daughter  of  Vrsaparvan,  King  of  the asuras.  (For  details  see  under  Devayani) . SAR5IGA 698 SARVABHAUMA  III SAR5IGA.     Sri  Krsna's  bow.  The    following   facts    about the  bow  are  gathered  from  the  Mahfibharata. (i)    When  Krsna  exhibited  his  VisVarupa  (cosmic  form) in  the  assembly  of  the  Kauravas    he   had    held  in    one hand  this  bow.   (Udyoga  Parva,  Chapter  131,  Verse  10). (ii)    Krsna's  Sarnga  is  on  a  par  with  Indra's  bow  called Vijaya.  (Udyoga  Parva,  Chapter  158,  Verse  4) . (iii)   Sarriga    is   one  of  the  three  divine  bows.  (Udyoga Parva..  Chapter  158,  Verse  5) . (iv)  Sarriga  was  made  by  Brahma  and  presented  to Krsna.  (M.B.  Southern  text,  Anusasana  Parva,  Chap- ter  141). SAR&GAKOPAKHYANA.  The  story  of  the  Sarrigaka bird.  (See  under  Khandavadaha) . SARfsIGARAVA.  A  m'aharsi.  He  was  one  of  the officiating  priests  at  the  Sarpasatra  of  Janamejaya. (Adi  Parva,  Chapter  25,  Verse  6). SARPA.  A  son  of  Tvasta.  According  to  Agni  Purana the  sons  of  Tvasta  were  called  Ekadasarudras;  But according  to  Mahabharata,  Sarpa,  one  of  the  EkadaSa- rudras  is  the  son  of  Sthanu  and  the  great-grandson  of Brahma.  (Adi  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  Khandavadaha.  The legend  behind  the  bali  is  that  a  Pulluva  woman  saved Taksaka,  who  escaped  to  the  ocean  after  the  Khandava forest  was  burnt  down.  Songs  by  Pulluvan  and  Pullu- vatti are  unavoidable  items  in  Sarpabali. Drawing  the  Kalam  is  a  very  important  item  in  Sarpa- bali. It  is  drawn  on  a  platform  made  of  puttumannu .  (small  heaps  of  earth  thrown  up  by  earthworms  and  ter- mites) ,  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 mandapa  (platform).  The  naga  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  naga  is  begun compulsorily  by  a  male  member  of  the  house,  and  he  is technically  called  'Kalattil  Kaimal'.Hehasbeen  observ- ing 'vrata'  during  two  days  previous  to  the  puja (worship) .  Having  taken  his  bath  and  wearing  an additional  cloth  across  his  shoulders  (Uttariya)  he comes  with  water  in  a  jar.  Four  lamps  should  be  burn- ing 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  puja.  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  Vina  in  front and  a  male  member  of  the  house  with  a  vessel  contain- ing 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  pajtu  (song  by  Pulluvan).  At  the time  of  the  worship  they  will  be  beating  tunes  on  a  brass pot,  music  being  made  on  the  Vina. 'Pulluvan  pattu'  is  the  most  important  item  in  the  whole programme.  The  songs  relate  to  the  burning  of  the khandava  forest,  Kaliyamardana  (suppression  of  the naga  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. SARPADEVl.  Sarpadevi,  also  called  nagatlrtha,  is  a sacred  place  in  Kuruk  setra.  A  bath  here  is  as  bene- ficial as  the  performance  of  an  agnistoma  yajna.  (Vana Parva,  Chapter  83) . SARPAMALl.  A  maharsi  gifted  with  divine  powers. He  had  a  talk  with  Sri  Krsna  on  the  latter's  way  to Hastinapura.  (Udyoga  Parva,  Chapter  83) . SARPANTA.  A  bird  born  in  the  line  of  Canada's  children. (Udyoga  Parva,  Chapter  101,  Verse  12). SARPASATRA.  See  under  Janamejaya,  Part  5. SARPASYA.  A  Raksasa.  He  was  the  commander-in-chief of  the  army  of  Khara  and  Dusana,  who  had  clashed with  Rama  and  Laksmana  at  Paficavatl.  Khara  and Dusana  had  twelve  reputed  army-chiefs,  including Sarpasya.  (Valmiki  Ramayana,  Canto  27). SARPIRMALl.  A  maharsi,  who  flourished  in  the  court of  Yudhisfhira.  (Sabha  Parva,  Chapter  4.  Verse  10). SARU.  A  Devagandharva.  He  participated  in  the  birth- day celebrations  of  Arjuna.  (Adi  Parva,  Chapter  122, Verse  58) . SARVA.  One  of  the  eleven  Rudras.  (Bhagavata,  6th Skandha) . SARVA.  Another  name  of  Sri  Krsna.  (Udyoga  Parva, Chapter  70,  Verse  12). SARVA.  A  Puranic  river.  (Bhisma  Parva,  Chapter  89, Verse  36) , SARVABHAUMA  I.  A  king  of  the  Bharata  dynasty.  He was  the  son  of  Viduratha  and  the  father  of  Jayatsena. (Bhagavata,  Skandha  9). SARVABHAUMA  II.  A  son  born  to  King  Aharhyati  of the  Lunar  dynasty,  by  Bhanumati,  daughter  of  Krta- virya.  This  Sarvabhauma  married  Sunanda,  daughter of  the  King  of  Kekaya.  (M.B  Adi  Parva,  Chapter  95). SARVABHAUMA  III.  An  elephant  born  in  the  family  of the  Diggajas  (Eight  elephants  supporting  the  globe). Mention  is  made  about  this  elephant  in  Mahabharata, Drona  Parva,  Chapter  121,  Verse  26. SARVABHAUMA  IV 699 SASlKALA SARVABHAUMA  IV.  An  incarnation  in  the  Manvantara (Manu's   age)    of  Savarni      Manu.  Sarvabhauma  was begotten    by   Devaguhya  and    was    born    of  Sarasvati. (Bhagavata,  Skandha  8). SARVADAMANA.  Bharata,  the  heroic  son  of  Sakuntala. (For  details  see  under  Bharata  I) . SARVADEVATlRTHA.  A  sacred  place   in    Kuruksetra. He  who  bathes  there  will  derive    benefit  equal    to    that of  gifting  away  thousand  cows.      (Vana  Parva,  Chapter 83,  Verse  88) . SARVAGA.     Son  of  Bhlmasena  by  his   wife    Balandhara. (Adi  Parva,  Chapter  95,  Verse  77) SARVAKAMA.     Son  of  King    Rtuparna.      (Bhagavata, Skandha  9). SARVAKAMADUGHA.     A  daughter    of  Surabhi.     She holds  up  the  northern  region.     (Udyoga  Parva,  Chapter 102,  Verse  10). SARVAKARMA.  Son  of  King  Saudasa.     When    Parasu- rama    killed    the    Ksatriyas    it  was   Para£aramuni,  who saved  Sarvakarma  from  death.     (Santi    Parva,  Chapter 49,  Verse  76). SARVAPAPAPRAMOCANAKUPA.     A     Kupa      (well) which   drives    away    all    sins.     It  is  a    tirtha.     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,  Sabha  Parva,  Chapter  38) SARVASARA&GA.  A  naga  born  in  Dhrtarastra  dynasty. It   was   burnt    to  death  at  Janamejaya's  serpent  yajfia. (Adi  Parva,  Chapter  57,  Verse  18). SARVASENA.     A  king  of  Kasi  whose  daughter   Sunanda was  married  by  emperor   Bharata.  The    couple   had   a son    called   Bhumanyu.  (Adi  Parva,  Chapter  95,  Verse 32). SARVATEJAS.      A   King   born   in    Dhruva's    dynasty. Vyusta  was  his  father.  (Bhagavata,  Skandha  4) . SARVATOBHADRA.     Varuna's  home.  (Udyoga  Parva, Chapter  98,  Verse  10). SARYATI  I.     A  son  of  Vaivasvata  Manu. 1 )  General.     Iksvaku,     Nabhaga,     Dhrsta,       Saryati, Narisyanta,  Pramsu,  Nrga,    Dista,  Karusa   and    Prsa- dhra   were  sons  of  Vaivasvata  Manu.  Saryati  had  a  son called  Anarta    and    a    daughter   called    Sukanya,   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)   Saryati  lives    in    Yama's    court   worshipping   him. (Sabha  Parva,  Chapter  8,  Verse  14) . (ii)  Cyavana  performed  for  Saryati  his  yajiia  at   which the  Ar'vinikumaras,    in   disobedience   of  Indra,    drank Somarasa.  (Vana  Parva,  Chapter  124). (iii)     Two  famous    Kings,    Haihaya    and   Talajarigha were    born    in    Saryati's   dynasty.    (Anugasana   Parva, Chapter  30,  Verse  6). SARYATI  II.  A  King  of  the  Puru  dynasty.  He  was  the son  of  Pracinvan  and  father  of  Aharhyati.  (ASrama- vasika  Parva,  Chapter  90,  Verse  14) . SARYATIVANA.  A  sacred  forest.  Arjuna,  in  the course  of  his  'dream-trip'  to  Kailasa  in  the  company  of Sri  Krsna  crossed  this  forest  also.  (Droria  Parva,  Chap- ter 80,  Verse  82). SASABINDU.  See    under  Saravindu. SASADA  I.     Son   of  Vikuksi,     the     King  of     Ayodhya. Puranjaya     was    Sasada's   son.      (Brahmanda    Purana. Chapter  1 ) . SA$ADA  II.  A  son  of  Iksvaku.  His  real  name  was  Vikuksi. (For  the  detailed  story  as  to  how  'Vikuksi'  became 'Sasada'  see  under  Vikuksi) . &A&AKA.  A  caste.  Kama,  during  his  triumphal  tour, defeated  the  King  of  the  Sasakas.  (Vana  Parva,  Chap- ter 254,  Verse  21). SASALOMA.  A  King  very  much  reputed  in  the Puranas.  He  did  tapas  at  Kuruksetra  and  attained heaven.  (Asramavasika  Parva,  Chapter  20,  Verse  14). SASAYANA.  A  sacred  place.  In  the  waters  of  river Sarasvati  at  this  place  the  full  moon  reflects  in  the form  of  asasa  (hare).  A  bath  here  will  make  a  man as  bright  and  lustrous  as  the  moon.  (Vana  Parva, Chapter  82,  Verse  114). &A§IKA.  A  rural  area  in  ancient  India.  (Bhisma Parva,  Chapter  9,  Verse  46) . SA&IKALA.  Daughter  of  Subahu,  King  of  Kasi.  She was  married  by  a  prince  Sudarsana  who  had  been driven  out  of  his  kingdom  by  Yudhajit. As  she  became  a  young  woman  Sagikala  heard  about Sudargana,  who  lived  in  the  forest  with  his  mother  and fell  in  love  with  him.  One  night  Devi  appeared  in dream  to  her  and  told  her  that  marriage  with  SudarSana would  take  place,  and  at  those  words  of  Devi  she awoke  from  sleep  and  began  laughing.  Though  her mother  asked  Saiikala  about  the  reason  for  her  laugh- ing 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- sana, who  then  was  staying  with  his  mother  at Bharadvajasrama.  §a,<ikala's  heart  yearned  to  be  with Sudarsana. Sudarsana,  after  the  death  of  his  fath:r  Dhruvasandhi, lived  with  his  mother  Manorama  and  her  father.  But, Yudhajit  killed  Manorama's  mother  also.  It  was  after this  that  Sudarsana  and  his  mother  took  refuge  in  the asrama  of  Bharadvajamuni.  One  of  those  days,  Nisada, King  of  Srngiverapura  and  a  friend  of  Sudarsana 's father  (Dhruvasandhi)  came  to  Bharadvajas'rama  and presented  a  chariot,  which  possessed  mysterious  powers, to  Sudarsana.  The  munis  were  pleased  at  this  and imparted  to  Sudarsana  the  Kamarajamantra,  which  gave one  who  practised  it  all  that  one  desired,  and  after  the above  incident  Sudarsana  began  slowly  to  come  out  of the  agrama.  He  went  about  the  forests  in  the  chariot presented  by  Nisada,  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  Subahu  decided  to  con- duct the  Svayamvara  of  his  daughter  '!§a:'ikala.  Kings from  all  lands  came.  SaSikala  told  her  mother  in  secret about  her  desire  to  marry  Sudarsana,  and  the  mother in  turn  told  about  this  to  the  father.  But,  he  was  not for  it.  Then  Sasikala  sent  a  messenger  secretly  to Sudar-'ana  to  request  him  to  be  present  at  the Svayamvara,  and  Sudarsana  and  his  mother  started  for the  palace  of  the  King  of  KagI  and  when  they  reached it,  kings  like  Yudhajit  had  already  come  there.  A rumour  was  spread  that  Subahu,  insultingly  ignoring all  the  crowned  heads,  was  going  to  marry  his  daughter SASTA 700 SATAHRADA to  SudarSana,  a  mere  beggar.  The  assembled  Kings, therefore,  got  themselves  ready  to  pick  a  row  with Subahu,  but,  he  pacified  them  with  the  assurance  that the  Svayarhvara  of  SaSikala  would  formally  be  conduct- ed and  her  husband  could  then  be  selected  by  herself. That  night  Sa&kala's  parents  tried  their  best  to  divert her  heart  away  from  Sudarsana,  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  Svayamvara decided  in  conference  to  kill  Sudarsana  on  his  way  back home  with  his  wife,  and  abduct  Saiiikala.  Accordingly on  the  fourth  day  after  the  wedding  when  Sudarsana and  SaSikala  were  returning  to  Ayodhya  escorted  by the  army  allotted  to  them  by  Subahu,  King  Yudhajit and  his  followers  attacked  them  from  their  hiding  place. In  the  battle  that  ensued  Devi  appeared  and  helped Sudan! ana,  who  defeated  the  enemies.  People  of Ayodhya  received  with  enthusiasm  the  victorious  Sudar- sana and  he  was  crowned  their  King.  In  later  years  he became  famous  as  emperor  Sudarsana. SASTA.  The  presiding  deity  (idol  installed)  in  the Sabarimala  temple. 1)  Birth.     Siva  fell    in    love    with    Mahavisnu    in    his assumed  form  as  MohinI  and   Sasta   was    the   result  of their  union.  ( Kambaramayana,  Balakanda).  This  story occurs  in  the  8th  Skandha  of  Bhagavata  and  the    Asura kanda    of    Skanda    Purana,    but    only      the      Skanda Purana  refers  to  the  child  by  name  Sasta. 2)  Other  information. (i)    In  the  battle  between  Indra  and    the   asura  called Surapadma  the  former  deputed  Sasta  for  the  protection of  Sacldevl.  (Skanda  Purana,  Asura   Kanda) . (ii)    Sasta  is  supposed  to  have  two  wives  called    Purana and  Puskala  and  a   son   called   Satyaka.     (Astottarasa- takam  about  Sasta;  also  see  under  Sabarimala). SASTHIDEVI. 1)  General.     A  Devi  born  out    of  1/6   part   of  original nature  (Mulaprakrti) .  Since  she  was   born   out   of  1,6 part,    she    is   called    Sasthidevl.  Also  called  Devasena, Sasthidevi    is    the   patron-devi   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  astamatrs (eight  mothers)  and  is  the  wife  of  Subrahmanya. 2)  Blessings   of  the  Devi.     She    is    foremost  among  the devis,  who  bless  children.  There  is  a  story  in  the    ninth canto  of  Devi  Bhagavata  revealing    the  importance  of Sasthldevi. Though  Priyavrata,  son  of  Svayambhuva  Manu  was  at first  averse  to  marriage  he,  at  last,  married,  on  the insistence  of  Brahma,  a  woman  called  Malini.  For  long he  had  no  issues  and  sad  at  heart  he  got  a  putrakamesti yajna  performed  by  Kasyapaprajapati  as  a  result  of which  Malini  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  Devasenadevi,  the  mental  daughter  of Brahma  and  wife  of  Skandadeva.  It  is  I,  who  grant  son to  the  sonless,  wife  to  the  wifeless,  husband  to  the husban  Hess,  wealth  to  the  poor  and  the  results  of  their actions  to  all."  So  saying  the  Devi  took  from  Priyavrata the  corpse  of  his  child  and  brought  it  back  to  life. SASTHlHRADA.  A  sacred  place.  Bathing  here  is  more beneficial  than  gifting  away  food.  (Anusasana  Parva, Chapter  25,  Verse  36). SASOLUKAMUKHI.  A  female  attendant  of  Subrah- manya. (Salya  Parva,  Chapter  46,  Verse  22). SASVA.  An  ancient  King  in  Bharata.  It  is  said  in Mahabharata,  Sabha  Parva,  Chapter  I,  Verse  1  7,  that this  King  remains  in  the  palace  of  Yama  and  glorifies him. SATA.  A  great  yaksa  friend  of  Vaisravana.  (See  under Dipakarni  for  the  story  about  how  Sata  became  a cursed  Yaksa). SATABALA.  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  orna- ments etc.  from  the  river.  MinaksidevI  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  over- take them.  They  will  live  long.  ( Devi  Bhagavata,  8th Skandha) . SATABALI.  A  great  monkey  under  the  leadership  of Sugrlva.  He  was  the  leader  of  the  monkeys  deputed  to the  northern  regions  to  look  for  Sita.  (Valmlki  Rama- yana,  Kiskindha  Kanda  Canto  43) . SATABHISAK.   A  star. He  who  gives  gifts  of  fragrant  materials  like  sandalwood on  the  day  of  this  star  will,  after  death,  live  with  the apsaras  and  enjoy  fragrant  smell.  (Anusasana  Parva, Chapter  64,  Verse  30) . SATACANDRA.  A  brother  of  Sakuni.  In  the  battle  of Kuruksetra  he  fought  on  the  side  of  the  Kauravas  and got  defeated  by  Bhima.  (Drona  Parva,  Chapter  157, Verse  23). SATADHANUS  (SATADHANVA).   A   Yadava  king. (For  details  see  under  Krtavarma  Para  2). SATADRU.  The  Puranic  name  of  the  Indian  river  now called  Sutlej.  Grief-stricken  over  the  death  of  his  son, Vasistha  once  jumped  into  this  river,  which,  realising that  the  maharsi  was  as  powerful  as  fire,  divided  itself into  many  branches  and  flo  wed  in  various  directions, and  hence  the  river  came  to  be  known  as  Satadru. (Adi  Parva,  Chapter  176,  Verse  8).  Once  in  talking about  sublime  rivers  to  Siva,  Parvati  mentioned  this river  also.  (Anusasana  Parva,  Chapter  146,  Verse  18). Satadru  is  also  one  of  the  ten  rivers  referred  to  in  the Rgveda. SATADYUMNA.  A  King  in  ancient  India,  son  of Caksusa  Manu  by  his  wife  Nadvala.  (Visnu  Purana, Part  1,  Chapter  13).  Nadvala  had  ten  brilliant  sons including  Satadyumna.  Satadyumna  once  gifted  away a  house  of  gold  to  the  brahmin  called  Mudgala  and thereby  attained  heaven.  (Santi  Parva,  Chapter  234, Verse  32). SATAGHANTA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  11)  . SATAHRADA.  Mother  of  the  Raksasa  called  Viradha. His  father's  name  was  Jaya.  (Valmlki  Ramayana, Aranyakanda) . SATAJIT  i  701 SATAJIT  I.  A  King  of  the  Yadava  dynasty.  Satajit, son  of  Sahasrajit,  had  three  sons  called  Mahahaya, Venuhaya  and  Hehaya.  (Bhagavata,  9th  Skandha). SATAJIT  II.  SonofSrl  Krsna  by  Jambavatl.  Satajit met  with  his  death  in  the  quarrels  among  the  Yadavas at  Prabhasatlrtha.  (Bhagavata,  9th  Skandha). SATAJYOTI.  Son  of  King  Subhrat.  The  King  had  one lakh  sons.  (Adi  Parva,  Chapter  1,  Verse  44). SATAKARNI  I.     See  under  Mandakarni. SATAKARM  II.  Son  of  King  Purnotsauga.  He  ruled the  country  for  fiftysix  years.  ( Matsya  Purana) . SATAKSl.  Another  form  of  Devi.  (For  details  see under  Durgama) . SATAKUMBHA.  A  sacred  river,  considered  to  be  the source  of  agni.  (Vana  Parva,  Chapter  222,  Verse  22). CATALOG  ANA.  A  warrior  of  Subrahmanya.  (Salya Parva,  Chapter  45,  Verse  60) . SATAMUKHA  i.  (SATAMUKHA  RAVANA).   Father of  Indumukhi,  the  wife  of  Sahasramukha  Ravana. Satamukha  had  defeated  Patala  Ravana  in  battle.  He gave  the  eternal  weapon  called  Kathorakuthara  as dowry  for  his  daughter's  wedding.  (See  under Sahasramukha  Ravana). SATAMUKHA  II.  An  asura,  a  great  devotee  of  Siva. He  did  very  intense  tapas  for  hundred  years  making offerings  of  his  flesh  in  the  fire.  Siva,  who  was  pleased with  his  tapas,  granted  him  many  boons.  (Anugasana Parva,  Chapter  45,  Verse  58). SATAN  AND  A  I.  Priest  of  King  Janaka.  He  was  the son  of  Gautama  by  Ahalya..  (Bhagavata,  9th  Skandha and  Agni  Purana,  Chapter  278).  Satananda  felt  elated that  Sri  Rama  restored  to  Ahalya  her  old  sanctity  and also  that  his  father  Gautama  received  back  his  mother and  lived  with  her.  It  was  Satananda,  who  acted  as high-priest  at  the  wedding  of  Sita  with  Rama. SATANANDA  II.  A  maharsi,  who  possessed  divine gifts.  He  once  paid  a  visit  to  Bhisma.  (Anusasana Parva,  Chapter  26,  Verse  8) . SATANANDA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  11 ). SATANIKA  I.  A  King  born  in  the  dynasty  of  Yayati. He  was  the  son  of  Brhadratha  and  father  of  Durdama. (Bhagavata,  9th  Skandha) . SATANIKA    II.     Son    of  Nakula.    The     Mahabharata contains  the  following  information  about  this  Satanika. (i)    To  Nakula    was  born   of    Draupadi    a  son   called Satanika.   (Adi  Parva,  Chapter  63,  Verse   123). (ii)  This     Satanika    was     born     from    an      aspect  of Visvadeva.    (Adi  Parva,  Chapter  67,  Verse  127). (iii)  Once  upon    a    time    there   was  in   the   Kaurava dynasty     a    Rajarsi    called     Satanika     and    it   was  to perpetuate    that   name    that     Nakula   named    his   son 'Satanika'.  (Adi  Parva,  Chapter  220,  Verse  84) . (iv)   This  Satanika  defeated  in  the  great  war  Jayatsena, Duskarna    and    Citrasena.  (Bhisma  Parva,  Chapter  79, Verse  42;    Chapter    79,  Verse    46    and   Drona    Parva, Chapter  168,  Verse  12). (vj  Satanika  fought  with  Vrsasena,  Srutakarma,  the son  of  Dhrtaras{ra  and  As'vatthama.  (Drona  Parva, Chapter  167,  Verse  7;  Karna  Parva,  Chapter '25,  Verse 13  and  Chapter  85,  Verse  14) . (vi)  He  killed  Bhutakarman  and  the  prince  of  Kaliriga in  the  great  war.  (Drona  Parva,  Chapter  25,  Verse  23; Karna  Parva,  Chapter  85,  Verse  21 ). SATARUDRA (vii)  He  died  in  the  great    war    hit    by    the   arrow    of Asvatthama.  (Sauptika  Parva,  Chapter  8,  Verse  57) . (viii)   He  is  referred  to   by    the    following    names    also in  the  Mahabharata,  viz.  Nakulaputra,    Nakuladayada, Nakuli . SATANIKA  III.  A  prince  born  as  the  son  of  Janame- jaya  (Pariksit's  son)  of  his  wife  called  Vapustama.  He married  the  princess  of  Videha  and  to  the  couple  was born  a  son  called  Asvameghadatta.  (Adi  Parva,  Chap- ter 96,  Verse  88) .  He  had  also  another  son  named Sahasranlka.  (Kathasaritsagara).  (See  under  Udayana). SATANIKA  IV.  A  well-known  Rajarsi  born  in  the Kuru  dynasty.  It  was  to  perpetuate  his  name  that Nakula  called  his  son  Satanika.  (Vana  Parva,  Chapter 220,  Verse  84). SATANIKA  V.  A  brother  of  Virata,  the  King  of Matsya.  He  was  called  Suryadatta  too.  Further  he was  the  cornmander-in-chief  of  the  army  of  Virata. When  Virata's  cows  were  lifted  by  the  Kauravas, Satanika  went  to  war  against  them  along  with  the Trigartas,  who  wore  golden  helmets  on  their  heads. (Virata  Parva,  Chapter  31).  He  was  an  ally  of  the Pandavas  in  the  great  war.  He  was  wounded  in  the war  by  Bhisma  and  killed  by  Salya.  (Drona  Parva, Chapter  167,  Verse  30;  Bhisma  Parva,  Chapter  118, Verse  2 7). SATANIKA  VI.  Younger  brother  of  the  Virata  king. He  was  killed  by  Urona.  (Drona  Parva,  Chapter  21, Verse  18). SATAPATRAVANA.  A  forest  on  the  western  side  of Dvaraka.  The  mountain  called  Sukaksa  is  at  the  centre of  the  forest.  (Sabha  Parva,  Southern  text,  Chapter  33) SATAPARVA.  Wife  of  Sukracarya.  (Udyoga  Parva, Chapter  117,  Verse  13). SATARATHA.  A  King  in  ancient  India.  He  lives  in the  court  of  Yama  and  worships  him.  (Sabha  Parva, Chapter  8,  Verse  26) . SATARUDRA.  The  story  of  Satarudra  was  imparted to  Sri  Rama  by  Vyasa  to  show  that  all  life  is  mere illusion  or  different  complexes  of  the  mind.  Sataru- dropakhyana  is  the  story  of  a  contemplative  sannyasin. 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  asrama  and  thought  about  things  one  after  the other. To  start  with,  Satarudra  thought  to  himself  that  he was  a  'dream  person'  called  Jivata.  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  imme- diately to  be  a  brahmin  learned  in  the  Vedas.  'Jivata', 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 SATARCPA 702 SATRAJIT entwined  and  climbed  some  trees.  Then  he  (Jivata) went  into  deep  sleep,  absolutely  unaware  of  himself, for  some  time.  Then  he  dreamt  himself  to  have  chang- ed 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  beet'e,  after taking  many  births  and  forms,  became  ultimately Brahma's  vehicle,  the  swan.  While  the  swan  once moved  about  the  surrounding  places  of  mount  Kailasa it  saw  Rudra  and  imagining  itself  to  be  Rudra (Rudroham — I  am  Rudra)  attained  Rudrahood. While  living  happily  with  all  the  parapher- nalia 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 Maya  (illusion)  which  rules  over  everything  in  the world  is  really  wonderful.  How  curious  and  peculiar is  the  cunningness  or  trickeries  of  Maya  in  creating, like  mirage,  the  illusion  that  things,  which  did  not really  exist,  existed.  Mistaking  Maya  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  Jivata,  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  Sannyasin.  He  infused  life  and vitality  into  the  dead  body  of  the  sannyasin  that  was there.  The  Sannyasin  remembered  his  old  illusions and  hallucinations.  He  had  attained  Rudrahood  after crossing  various  stages  from  being  Jivata.  Then  both of  them  together  came  to  the  Jivata  stage,awoke  the 'dream-person'  by  giving  him  mind  and  vitality.  After- wards 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  Satarudras.  (Jnanavasistha,  Satarudro- pakhyana).  In  Verse  13,  Chapter  150  of  AnuSasana Parva,  Mahabharata  also  is  found  references  to  the Satarudras. SATARClPA.  Wife  of  Svayambhuva  Manu,  who  took his  sister  Satarupa  herself  as  his  wife.  The  couple  had two  sons  called  Priyavrata  aud  Uttanapada  and  two daughters  Prasuti  and  Akuti.  Prasuti  was  married  to Daksaprajapati     and   Akuti  to  Ruciprajapati.   (Visnu Purana,  Part  I,  Chapter  7) . SATASAHASRA.  A  well-known  sacred  place  in  Kuru- ksetra.  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). SATASAHASRAKA.  A  holy  place  at  Ramatlrthaon the  river  Gomatl.  He  who  bathes  here  and  takes  food as  per  sastraic  injunctions  will  get  results  equal  to  those of  giving  in  gift  a  thousand  cows.  (Vana  Parva,  Chap- ter 84,  Verse  74), SATASIRSA.  Wife  of  Vasuki,  King  of  the  nagas ( Udyoga  Parva,  Chapter  1 1 7,  Verse  1 7) . SATASRlvIGA  I.  A  muni,  who  lived  on  Mount  Sata- Sriiga.  It  was  this  muni,  who  cursed  Pandu  that  he would  die  on  his  coming  into  physical  contact  with  his wife.  (For  details  see  under  Pandu  and  Mahabharata) . SATASR&GA  II.  A  Raksasa,  who  had  three  sons  called Sarhyama,  Viyama  and  Suyama.  (Santi  Parva,  South- ern text,  Chapter  98) . SATASR&GA  III.  A  mountain  where  Pandu  once practised  austerities.  (Adi  Parva,  Chapter  118,  Verse 50) .  The  Pandavas  were  born  here  and  they  were named  in  the  presence  of  Munis  who  lived  there.  ( Adi Parva,  Chapter  122) .  Also,  here  it  was  that  Pandu died.  Once  in  the  course  of  a  dream-trip  of  Arjuna  in the  company  of  Krsna  to  Kailasa  they  saw  Satasrnga also.  (Drona  Parva,  Chapter  80,  Verse  32). SATATAPA.  Author  of  a  Smrti  in  prose  and  poetry  in six  chapters. SATAVAHANA.  A  King.  Gunadhya,  author  of Brhatkatha  was  a  minister  of  this  King.  (See  under Gunadhya). SATAVANI.  A  Rajarsi.  His  son  was  known  as Satavaneya.  (Rgveda,  Mandala  1,  Anuvaka  11,  Sukta 59). SATAYCPA.  A  Kekaya  Rajarsi.  He  abdicated  the throne  in  favour  of  his  son  and  went  to  perform  tapas in  Kuruksetra  forest  where  he  saw  Dhrtarastra  and others  and  spoke  about  the  rules  to  be  observed  in "forest  life".  (Asramavasika  Parva,  Chapter  19,  Verse 8) .  His  grand-father's  name  was  Sahasracitya (Asramavasika  Parva,  Chapter  20,  Verse  60). SATAYUS  I.  One  of  the  six  sons  of  Pururavas  by Urva;'.I.  (Adi  Parva,  Chapter  75,  Verse  24). &ATAYUS  II.  A  warrior,  who  fought  on  the  Kaurava side  against  the  Pandavas.  He  fought  from  the  'waist' position  of  the  Vyuha  made  by  Bhisma  and  courted death.  (Bhisma  Parva,  Chapter  75,  Verse  22;  Salya Parva,  Chapter  2,  Verse  19). SATHA.  An  asura,  son  of  Kasyapaprajapati  by  his wife  Danu.  (Adi  Parva,  Chapter  65,  Verse  29). SATl.  A  birth  of  Devi  Parvatl.  (For  more  details  see under  Parvatl). SATKRTI.  A  king  of  the  solar  dynasty.  It  is  stated  in Bhagavata  Skandha  9,  that  he  was  the  son  of  Jayatsena. SATODARl.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  10) . SATRAjIT.  A  Kingof  the  Yadavas.  It  is  mentioned  in Bhagavata  Skandha  9,  that  he  was  the  son  of  Nimna and  the  brother  of  Prasena.  (To  know  the  previous birth  of  Satrajit  see  under  Satyabhama) .  Sri  Krsna married  Satyabhama  the  daughter  of  Satrajit.  In connection  with  the  jewel  Syamantaka,  Krtavarma SATRUGHNA 703 SATYA  II caused  Satrajit  to  be  murdered.  ( More  details  about Satrajit  occur  under  the  entries  Prasena,  Krtavarma, (Para  2)  and  Satyabhama). SATRUGHNA.  A  brother  of  Sri  Rama.  He  and  Laks- mana  were  the  sons  of  Sumitra,  and  Srutakirti  was  his wife.  As  ordered  by  Rama  he  killed  Lavanasura,  who lived  in  Madhu  forest,  and  established  there  the  city called  Madhurapuri.  After  the  death  of  Satrughna  two sons  of  his  lived  in  Madhurapuri,  and  after  the  dis- appearance of  the  solar  dynasty  the  city  went  to  the Yadus.  (For  details  see  under  Sri  Rama  and  Hanuman, Para  10). SATRUJIT.  A  prince,  the  son  of  Dhruvasandhi  by  his second  wife  Lllavatl.  (See  under  Dhruvasandhi). SATRUMARDANA.  The  third  son  of  King  Rta- dhvaja  by  his  wife  Madalasa.  ( Markandeya  Purana, Chapter  23,  Verse  26). SATRUNJAYA  I.  A  Sauvlra  prince,  who  followed  Jayad- ratha  with  a  flag.  Arjuna  killed  him  in  a  battle  conse- quent to  the  Svayarhvara  of  Draupadi.  (Vana  Parva, Chapter  2 71,  Verse  27). SATRUNJAYA  II.     A  son  of  Dhrtarastra.  The  following facts  about  him  are  gathered  from    the  Mahabharata. (i)  Duryodhana    deputed    him    for    the   protection  of Bhisma  in  the  great  war.  (Bhisma  Parva,    Chapter    51, Verse  8) . (ii)    He  attacked  the  five  Kekaya  kings.  (Bhisma  Parva, Chapter  79,    Verse  56) . (iii)   Bhima  killed    him.    (Drona    Parva,    Chapter   227, Verse  29). SATRUNJAYA  III.  A  warrior  and  a  brother  of  Kama who  fought  on  the  Kaurava  side  and  got  killed  by Arjuna.  (Drona  Parva,  Chapter  31  Verse  62). SATRUNJAYA  IV.  Another  warrior,  who  fought  on the  Kaurava  side  whom  Abhimanyu  killed.  (Drona Parva,  Chapter  56,  Verse  181) . SATRUNJAYA  V.  A  son  of  Drupada.  In  the great  battle  Asvatthama  killed  him.  (M.B.  Drona Parva,  Chapter  56  Verse  151 ). SATRUNJAYA  VI.  A  King  of  Sauvlra.  Kanika,  the son  of  Bharadvaja,  taught  him  political  science  and  all other  cunning  ways.  ( Mahabharata,  Santi  Parva, Chapter  140). SATRUNTAPA.  A  King,  who  fought  in  Duryodhana's army.  Arjuna  killed  him  on  the  occasion  when  the Kauravas  lifted  Virata's  cows.  (Virata  Parva,  Chapter 54,  Verse  11). SATRUSAHA.  A  son  of  Dhrtarastra.  Bhima  killed  him in  the  great  war.  (Drona  Parva,  Chapter  127,  Verse  9) SATRUTAPANA.  An  asura,  the  son  of  Kasyapapraja- pati  by  his  wife  Danu.  (Adi  Parva,  Chapter  65,  Verse 29). SATVADANTA.  A  Yadava  prince.  This  Satvadanta was  one  of  the  sons  born  to  Vasudeva  by  his  wife Bhadra.  (Vayu  Purana,  96 :  71). SATVATA  I.  A  King  of  the  Yadu  dynasty  and  son  of Devaksatra,  Satvata  had  seven  sons  called  Bhaja,  Bhaji, Divya,  Vrsni,  Devaprstha,  Antaka  and  Mahabhoja. Satvata  was  one  of  the  Satvalas  and  the  men  born  in his  dynasty  are  called  Satvatas.  (Sabha  Parva,  Chapter 2,  Verse  30). SATVATA  II.     Another  name  of  Sri  Krsna. SATVIKA.  A  brahmin,  who  was  turned  inio  a  Raksasa due  to  a  curse  after  he  had  entered  heaven.  His  story has  been  told  by  sage  Saunaka  to  Bharata,  brother  of Sri  Rama. It  was  Bharata,  who  led  the  yajnic  horse  towards  the north  in  connection  with  the  Asvamedha  yajiia  perform- ed by  Sri  Rama  after  he  was  crowned  King.  The horse,  which  started  on  its  journey  from  Ayodhya reached,  after  six  months,  Hemakuta  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.  Satrughna  and  some  sol- diers tried  to  lift  the  horse  by  its  legs,  to  no  purpose. Hanuman  bound  its  legs  with  his  tail  and  pulled,  again to  no  purpose,  and  surprised  at  this  failure  of  his  he spoke  to  Satrughna  and  others  thus.  "It  was  only  just now  that  I  pulled  out  with  my  tail  the  Drona  mountain so  very  easily;  but  this  small  horse  does  not  stir  at  all. May  be,  it  is  all  fate."  Following  Hanuman's  speech, Satrughna  asked  Sumall  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  maharsi  and  ask  him  for the  explanation.  The  soldiers  accompanied  by  Bharata went  in  search  of  a  maharsi,  reached  Saunaka's  asrama and  submitted  the  case  to  him. The  maharsi  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  Satvika  in  Gauda(?)  land  on  the  banks  of  river Kaverl.  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  samadhi  (expired).  He  got  into a  decorated  plane  sent  from  Devaloka,  went  to  the  peak of  mount  Meru  and  thence  came  to  river  Jambu,  which flowed  from  the  great  Jambu  tree  on  the  mountain. There  in  Jambu  were  many  maharsis,  who  had  acquired merit  by  bathing  in  the  golden  water  of  the  river,  en- joying all  comforts  in  the  company  of  apsara  women. Satvika,  one  day,  haughty  with  the  thought  that  he  was the  master  of  the  maharsis,  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  Sri  Rama's  horse,  you will  happen  to  hear  Rama's  story  and  then  you  will  be redeemed  from  curse." On  Saunaka  informing  them  thus  that  it  was  the brahmin  transformed  into  a  Raksasa,  who  had  para- lysed the  legs  of  the  horse,  Bharata  returned  to  the horse  and  recited  the  story  of  Rama  and  immediately  an effulgent  person  came  there  in  a  plane  and  said,  "Oh. intelligent  King  !  I  have  now  heard  the  story  of  Rama 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  Satvika brahmin.  The  horse  became  free  from  its  paralysed condition.  The  party  resumed  its  journey.  (Padma Purana,  Patalakhanda,  Chapters  47  and  48). SATYA  I.  A  hermit.  Mention  is  made  about  this  hermit who  shone  in  the  court  of  Yudhisthira,  in  Mahabharata, Sabha  Parva,  Chapter  4,  Verse  10. SATYA  II.  An  Agni  (fire).  This  Agni  Satya  was  the  son of  the  Agni  NiScyavana.  He  was  a  worker  of  Kala- dharma  (The  god  of  Death).  He  reduces  the  pain  of living  beings  who  are  suffering.  So  this  Agni  Salya got  the  name  Niskrti  also.  This  Agni  brightens  the SATYA  III 704 SATYABHAMA houses  and  gardens  where  people  stay.  It  is  stated  in Mahabharata,  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  Kalinga.  This  warrior  fought  against  the Pandavas  in  the  battle  of  Bharata.  This  warrior  who stood  as  the  wheel-guard  of  Srutayus  the  King  of Kalirga,  was  killed  by  Bhimasena  in  the  Bharata-battle. (M.B.  Bhisma  Parva,  Chapter  54,  Verse  77) . SATYA  IV.  A  hermit  in  the  country  of  Vidarbha,  This hermit  who  was  a  brahmin  was  a  believer  inahirhsa  also. Once  he  performed  a  sacrifice  without  any  killing.  His wife  Puskaradharini  helped  him  in  the  sacrifice.  Dharma- deva  came  theie  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 Sukra-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.  Santi  Parva. Chapter  272) . SATYA  V.  Another  name  of  Sri  Krsna.  (M.B.  Santi Parva,  Chapter  342,  Verse  75). SATYA  VI.  The  son  of  Vitatya,  born  in  the  dynasty of  the  King  Vltahavya.  It  is  mentioned  in  Maha- bharata, AnuSasana  Parva,  Chapter  30,  Verse  62,  that this  Satya  had  a  son  called  Santa. SATYA  I.  A  wife  of  Sri  Krsna.  Mention  is  made  about this  wife  in  Mahabharata,  Daksinatyapatha,  Sabha Parva,  Chapter  38. SATYA  II.  The  wife  of  the  Agni  called  Samyu.  So beautiful  a  woman  as  Satya  is  said  to  have  not  existed in  any  of  the  three  worlds.  Bharadvaja  was  the  son born  to  Samyu  by  Satya.  Bharadvaja  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  Susanti.  There  were  then  five  Devaganas (groups  of  Gods)  each  consisting  of  twelve  devas. Those  ganas  were  Sudhamas,  Satyas,  Japas,  Pratarda- nas  and  VaSavartis.  (Visnu  Purana,  Arhsa  3,  Chapter !)• SATYABHAMA.     The  wife  of  Sri  Krsna. 1 )  Introduction.  Once  Sri  Krsna  himself  said  about  the previous  birth  of  Satyabhama.  There  was  an  occasion for  saying  that. Once  Narada  came  from  the  world  of  the  gods  to Dvaraka.  He  had  brought  with  him  some  flowers  of the  Kalpaka  tree.  Narada  gave  all  those  flowers  to Sri  Krsna.  Sri  Krsna  divided  them  among  his  wives, but  he  had  forgotten  Satyabhama.  Being  unable  to subdue  her  sorrow  and  anger  she  got  into  her  bedroom and  wept  and  sighed  and  lay  there.  Sri  Krsna  came  to know  of  this.  He  took  Satyabhama  with  him  on  the back  of  Garuda  and  went  to  the  world  of  Gods.  They reached  there  and  asked  Indra  for  some  Kahlara flowers.  Indra  refused  to  give.  Garuda  got  ready  to uproot  the  tree.  Then  Indra  wielded  his  thunderbolt. To  honour  the  weapon  thunderbolt,  Garuda  left  a feather  of  his  there  and  returned  to  Dvaraka.  Because of  the  hitting  of  the  thunderbolt,  the  peacock,  mon- goose and  jungle  crow  were  born  from  Garuda.  Sri Krsna  who  won  the  war,  returned  with  Satyabhama mounted  on  Garuda,  to  Dvaraka.  The  Kalpaka  tree brought  from  the  world  of  gods,  was  planted  in  the tarden  in  front  of  the  palace  of  Satyabhama.  When ri  Krsna  and  the  Kalpaka  tree  became  her  own, Satyabhama  became  proud.  At  that  time  Narada came  there.  She  asked  Narada  what  she  should  do  so as  to  have  Sri  Krsna  and  the  Kalpaka  tree  with  her  in all  births.  Narada  said  that,  for  that,  she  had  only  to do  Tulapurusadana.  She  instantly  placed  Sri  Krsna and  the  Kalpaka  tree  in  the  balance  and  all  the  things placed  in  equal  weight  were  given  to  Narada  himself. Narada  received  them  and  went  to  the  world  of  Gods. Satyabhama  became  overjoyed.  She  asked  Sri  Krsna, what  good  deeds  she  had  done  to  earn  so  much  happi- ness. Sri  Krsna  described  the  previous  birth  of  Satya- bhama. (Padma  Purana,  Uttara  Khanda,  Chapter  90). 2)  Previous  birth  of  Salyabhama.  Towards  the  close  of the  Krtayuga,  there  was  a  Brahmin  named  DevaSarma who  was  born  of  the  clan  of  Agni  in  Mayapurl.  This Brahmin  was  well-versed  in  the  Vedas  and  the Vedangas.  In  the  old  age  a  daughter  named  Gunavati was  born  to  him.  He  gave  his  daughter  to  his disciple  Candrasarma. Once  Devas  arma  and  Candra^arma  went  to  the  forest to  bring  Darbha  (poa)  and  Samit  (butea).  While  they were  walking  here  and  there  in  the  Mango  grove  in the  Himalayas  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  Visnu  came  and  took  both  of  them  to  Vaikun- tha.  Gunavati  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  Krttika  and  Ekadas'I. Gunavati,  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  be- cause of  cold.  Then  an  aerial  chariot  came  down from  the  sky.  The  messengers  of  Visnu  took  her  in the  chariot,  to  Vaikuntha.  The  celestial  maids  fanned her  with  the  whisk  of  yak.  After  this  Mahavisnu  in- carnated as  Sri  Krsna  to  destroy  the  wicked.  Those who  were  the  dependants  of  Visnu  in  Vaikuntha  took birth  in  Dvaraka.  DevaSarma  the  father  of  Gunavati  took birth  as  Satrajit.  Candrasarma  became  Akrura.  Guna- vati became  Satyabhama.  Because  of  the  goodness  earned by  the  fast  of  Krttika,  she  had  become  a  beloved  one  of Visnu.  Because  she  made  a  grove  of  holy  basil  (tulasi) at  the  gate  of  Visnu  in  the  previous  birth  the  Kalpaka tree  came  to  her  garden  in  this  birth.  Because  she lighted  lamps  in  Karttika  month  MahalaksmI  lives permanently  in  her  house.  Because  she  did  fast  and vow  in  Karttika  imagining  Visnu  as  her  husband,  she became  the  wife  of  Sri  Krsna  in  this  birth.  ( Padma Purana,  Uttara  Khanda,  Chapter  91 ). SATYADEVA 705 SATYAKAMA 3)  Family  life.     See  under  Krsna,  Para  16  and    Naraka Para  4) . 4)  Other  details. (i)  The  sons  Bhima  and  others  were  born  to  Sri Krsna  by  Satyabhama.  ( Agni  Parana,  Chapter  276) . (ii)  Narakasura  stole  the  ear-rings  of  Aditi,  the  mother of  the  devas.  Sri  Krsna  and  Satyabhama  went  to fight  with  Narakasura.  They  killed  him  and  recovered the  ear-rings  and  gave  them  back  to  Aditi.  At  that time  Aditi  blessed  Satyabhama  thus  :  "Till  Sri  Krsna forsakes  his  body  you  will  not  be  affected  by  old  age. Moreover  you  will  always  have  a  divine  fragrance  and good  qualities."  (M.B.  Sabha  Parva,  Chapter  38) . (iii)  Satyabhama  had  a  beautiful  white  palace  in Dvaraka.  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.  Daksinatya  Patha,  Sabha Parva,  Chapter  38), (iv)  When  the  Pandavas  were  living  in  the  Kamyaka forest  at  the  time  of  their  forest  life,  Sri  Krsna  and Satyabhama  paid  them  a  visit.  (M.B.  Vana  Parva, Chapter  183,  Verse  11). (v)  At  this  time  Satyabhama  asked  Pancali  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  Dvaraka,  after  Sri  Krsna had  forsaken  his  body,  Satyabhama  lamented  with  the other  queens  for  a  long  time.  (M.B.  Mausala  Parva, Chapter  5,  Verse  13). (vii)  After  this  Satyabhama  went  to  the  forest  for penance.  (M.B.  Mausala  Parva,  Chapter  7,  Verse  74). SATYADEVA.  A  prominent  warrior  of  the  army  of Kalinga.  He  took  part  in  the  Bharata-battle  and  served as  the  guard  of  the  wheel  of  King  Srutayus  of  Kalinga and  was  killed  by  Bhimasena.  (M.B.  Bhisma  Parva, Chapter  54,  Verse  74). SATYADEVI.  The  daughter  of  King  Devaka.  This Satyadevi  was  one  of  the  seven  wives  of  Vasudeva. (Matsya  Purana,  44-73). SATYADHARMA  I.  A  King  of  the  lunar  dynasty.  He  was a  helper  of  Yudhisthira.  (M.B.  Udyoga  Parva,  Chapter 141,  Verse  25). SATYADHARMA  II.  A  brother  of  Susanna,  the  King of  Trigarta.  Arjuna  killed  him  in  the  Bharata-battle. (M.B.  Sand  Parva,  Chapter  26,  Verse  36) . SATYADHRTI  I.  A  son  of  Satananda.  It  is  mentioned in  Agni  Purana,  Chapter  278,  that  this  Satyadhrti  had two  children  called  Krpa  and  Krpl. SATYADHRTI  II.  A  warrior  who  fought  in  chariot  on the  side  of  the  Pandavas  in  the  Battle  of  Bharata.  The following  information  is  given  about  him  in  Maha- bharata. (i)  Bhisma  considered  Satyadhrti  as  one  of  the prominent  fighters  in  chariots.  (M.B.  Udyoga  Parva, Chapter  17,  Verse  18). (ii)  This  Satyadhrti  had  been  present  at  the  Svayarh- vara  marriage  of  Draupadi.  (M.B.  Adi  Parva,  Chapter 185,  Verse  10). (iii)  This  Satyadhrti  who  was  the  son  of  Sucitra  conti- nued helping  Ghatotkaca  the  son  of  Hidimbi,  during the  battle  of  Bharata.  (M.B.  Bhisma  Parva,  Chapter 93,  Verse  13). ( iv)  Satyadhrti  was  an  expert  in  the  wielding  of  all weapons,  especially  in  archery.  He  was  a  scholar  jn  the Vedas  and  Vedangas.      (M.B.    Drona   Parva,    Chapter 23). (v)    In    the   Bharata-battle   he   was    killed    by  Drona- carya.   ( M.B.  Karna  Parva,  Chapter  6,  Verse  34) . SATYADHRTI  III.'  The  son  of  the  King  Ksemaka.  In the  Bharata-battle  he  fought  on  the  side  of  the  Panda- vas against  the  Kauravas.  ( M.B.  Drona  Parva,  Chapter 23,  Verse  58). SATYAHITA.  A  King  of  the  Puru  dynasty.  He  was  son of  Rsabha  and  the  father  of  Sudhanva.  (Agni  Purana, Chapter  2 78). SATYAJ1T  I.  A  King  belonging  to  the  dynasty  of  Yayati. He  was  the  son  of  Sunita  and  the  father  of  Ksema. (Bhagavata,  Skandha  9). SATYAJIT  II.  A  brother  of  Drupada,  the  King  of Pancala.  He  appears  in  the  story  of  Mahabharata  for the  first  time  at  the  battle  between  Drupada  and  Arjuna. When  the  education  of  the  Kauravas  and  the  Pandavas was  over,  Drona  asked  his  pupils  to  bring  Drupada  tied as  teacher's  gift.  An  attempt  was  made  to  bring Drupada  before  Drona,  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.  Adi  Parva,  Chapter  137,  Verse  42). Arjuna  defeated  this  Satyajit.  Immediately  Satyajit  ran away  from  the  battle-field. After  the  marriage  of  Pa.ftca.li,  Pandavas  and  Drupada became  relatives.  With  this  Satyajit  also  came  to  be  on good  relation  with  the  Pandavas.  In  the  battle  of Bharata  this  Satyajit  was  the  bodyguard  of  Yudhisthira. (M.B.  Drona  Parva,  Chapter  17) .  In  the  battle  which followed  Drona  killed  Satyajit.  (M.B.  Karna  Parva, Chapter  6,  Verse  4). SATYAKA.  A  king  of  the  Yadava  clan.  He  was  the father  of  Satyaki.  Satyaka  also  took  part  in  the  festivals conducted  on  the  Raivata-mountain  by  Sri  Krsna  and the  others.  It  is  stated  in  the  as vamedha  Parva,  Chapter 62,  Verse  6,  that  Satyaka  conducted  offerings  to  the manes  in  respect  of  Abhimanyu. SATYAKAMA  (SATYAKAMA  J ABALA ) .  A  noble  her- mit. There  is  a  story  as  given  below,  in  the  Chandog- yopanisad  about  the  greatness  of  this  hermit. As  his  father  died  in  his  boyhood,  Satyakama  was brought  up  by  his  mother  Jabali.  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't  know  what  clan  I  belong  to. What  answer  shall  I  give,  when  the  teacher  asks  me about  my  clan  ?"  His  mother  Jabali  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  Satyakama  the  son  of  Jabali." Having  heard  this  Satyakama  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  Satyakama  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  Pevas SATYAKARMA  I 706 SATYAKI sympathised  with  him.  Vayu  (wind),  the  Sun,  Agni (fire )  and  Prfma  together  gave  him  divine  knowledge  and wisdom.  After  this  Satyakama  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.  Satyakama  told  the  hermit  all  that  took place.  Fully  satisfied  with  the  boy,  Gautama  imparted to  h:m  knowledge  about  the  universal  Soul(Paramatma) and  Satyakama  became  a  noble  hermit. Satyakama  got  several  disciples  of  whom  Upakosala .vas  prominent.  He  approached  Satyakama  as  a  student. For  twelve  years  he  served  his  teacher  and  kept  up  the fire  in  the  firepit  for  burnt  offering,  without  being  ex- tinguished 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  hus- band 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. Satyakama  asked  Upakosala  for  the  reason.  Upakosala told  the  teacher  what  the  fire  god  had  told  him. Immediately  Satyakama  taught  his  disciple  the  path  of yoga  (union)  by  knowledge  of  the  Sarikhyas. SATYAKARMA  I.  A  king  of  the  family  of  Bharata.  He was  the  son  of  Dhrtavrata  and  the  father  of  Anuratha. (Bhagavata,  Skandha  9). SATYAKARMA  II.  The  brother  of  Sus"arma  the  king  of Trigarta.  Though  he  took  a  vow  in  the  Bharata  battle that  he  would  kill  Arjuna,  what  happened  was  that  he was  killed  by  Arjuna.  (M.B.  Drona  Parva,  Chapter  17, Verse  17;  Salya  Parva,  Chapter  27,  Verse  39). SATYAKETU  I.  A  king  of  the  Solar  dynasty.  He  was the  son  of  Dharmaketu  and  the  father  of  Dhrstaketu. (Bhagavata,  Skandha  9) . SATYAKETU  II.  A  king  of  Pan cala.  Mention  is  made in  Brahmanda  Purana,  Sloka  73,  of  a  Pancala  King Satyaketu  who  fought  with  Paras urama. SATYAKETU  III.  A  king  belonging  to  the  Puru  dynasty. This  Satyaketu  was  the  son  of  King  Sukumara.  (Agni Purana,  Chapter  278) . SATYAKI  (YUYUDHANA).  A  Yadava,  who  was  a warrior  of  the  Vrsni  dynasty  and  a  friend  of  Sri  Krsna. 1 )  Genealogy.      Descended  from  Visnu  thus  :  Brahma  - Atri  -  Candra  -  Budha  -  Pururavas   -  Ayus  -  Nahusa  - Yayati  -  Yadu  -  Sahasrajit  -  Satajit  -Hehaya  -  Dharma  - Kuni  -  Bhadrasena  -  Dhanaka  -  Krtavirya    -    Karttavlr- yarjuna  -  Madhu  -  Vrsni  -  Yudhajit  -  Sini    -    Satyaka  - Satyaki. Sini  was  the  younger  son  of  Yudhajit.  Satyaki  alias  Yuyu- dhana,  a  companion  of  Sri  Krsna  and  a  great  friend  of the  Pandavas,  was  Mini's  grandson. 2)  His  relation  to  other  prominent  Tddavas.   The  dynasty  of Anamitra,  first  son  of  Yudhajit,  became  famous  through Prasena,  Satrajit,  Svaphalka  and  Akrura.     Of  the   four sons  of  Andhaka,   predecessor   of  Krsna,    Kukura  and Bhajamana   deserve  special   mention.      Ahuka,   in    the dynasty  of  Kukura  had    two   sons    named   Devaka    and Ugrasena.     DevakI,  daughter  of  Devaka,  became   wife of  Vasudeva  and  mother  of  Krsna.     Karhsa  was  the  son of  Ugrasena.     Sura,  seventh  in  the  line   of  Bhajamana, son  of  Andhaka  had    twelve   children.     His   first  son Vasudeva  was  Krsna's  father.  Srutakirti,  Sruta;'.ravas, Srutadevi  and  Rajadhidcvl  the  four  daughters  of Sura  were  married  respectively  by  Dhrstaketu, king  of  Kekaya,  Damaghosa,  king  of  Cedi,  Vrddha- garman.  king  of  Karusa  and  Jayasena,  king  of Avantl.  Dhrstaketu  was  a  great  ally  of  the  Pandavas. Sisupala  was  the  son  of  Damaghosa,  and  Dantavaktra the  son  of  Vrddhagarman.  SiSupala  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  Pandavas.  As KuntI,  daughter  of  Sura  became  the  adopted  daughter of  Ugrasena,  she  became  also  the  niece  of  Vasudeva  and Krsna's  father's  sister.  KuntI  married  Pandu  and  she delivered  four  sons,  Karna,  Yudhisthira,  Bhlmasena  and Arjuna. 3)    Other  information  I.  The  following  facts  about  Satyaki are  extracted  from  the  Mahabharata. ( 1 )  Satyaki  was   born    from    an  aspect  of  the    Marud- devatas.      (Adi  Parva,  Chapter  185,  Verse  18). (2)  He  was  present  at  the  wedding  of    Draupadl.  (Adi Parva,  Chapter  185,  Verse  18). ( 3)  He  was  in  the  company  of  the  Yadavas,  who   went to  Indraprastha  with    the    dowry   for   Subhadra.     (Adi Parva,  Chapter  220,  Verse  31 ) (4)  A  member  in    the   court   of  Yudhisthira,   Satyaki learned  dhanurveda  (science  of  archery)    from  Arjuna. ( Sabha  Parva,  Chapter  4,  Verse  34) . (5)  He  was  one  of  the  chief  Yadava    warriors.    (Sabha Parva,  Chapter  14,  Verse  57). (6)  At  the  coronation  of  Yudhisthira  he  held  the   royal umbrella  over   his   head.    (Sabha  Parva,    Chapter   53, Verse  13). ( 7)  He  also  was  present  at  the  wedding  of  Abhimanyu held  at  Upaplavya  city.      (Virata    Parva,    Chapter    72, Verse  21). (8)  He  went  to  Yudhisthira  with  a  big   army    to  parti- cipate in  the  great   war.     (Udyoga    Parva,    Chapter  19, Verse  1). (9)  He  informed  Sri  Krsna,  who  went  to   the  Kaurava assembly  as  the    messenger   of   the   Pandavas,    that   he desired  war.     (Udyoga  Parva,  Chapter  81,  Verse  5). (10)  Sri    Krsna    started    for    the    Kaurava    assembly with  Satyaki  after  making  him  leave  his  weapons  in  the chariot.      (Udyoga  Parva,  Chapter  83,  Verse  12). ( 1 1 )  On  the  first  day  of  the   great  war,  he   fought   a duel  with  Krtavarman.     (Bhisma  Parva,    Chapter   45, Verse  12). (12)  He   saved    Arjuna,     who   was   in   difficulties    on account  of  the  rain    of  arrows   from   Bhisma.    (Bhisma Parva,  Chapter  69,  Verse  78). (13)  He   fought   with     Bhuris"ravas.      (Bhisma    Parva, Chapter  64,  Verse  1). (14)  When  his  charioteer  was  killed  by  Bhisma,  Satyaki drove    the    chariot   himself.       (Bhisma  Parva,  Chapter 73,  Verse  28) . (15)  Bhurisravas  killed    ten    sons   of  Satyaki.  (Bhisma Parva,  Chapter  74,  Verse  1 ) . (16)  He  defeated  Alambusa.    (Bhisma  Parva,   Chapter 82,  Verse  45). (17)  He  rendered   AgvaUharna.   unconscious.     (Bhisma Parva,  Chapter  101,  Verse  47) . (18)  He  fought  with  Bhisma.     (Bhisma  Parva,  Chapter 104,  Verse  29). SATYAKI 707 SATYAKATA (19)  He     fought    with    Duryodhana.  (Bhisma     Parva, Chapter  110,  Verse  14). (20)  He  fought   with    Bhagadatta.       (Bhisma   Parva, Chapter  111,  X^erse  7) . (21)  He   fought   with   AsVatthama.       (Bhisma  Parva, Chapter  116,  Verse  9). (22)  Following    that   he   fought  with  Ksemamurti  and Brhanta  on  the  Kaurava  side.     (Drona  Parva,    Chapter 25,  Verse  47) . (23)  His  chariot  was  thrown  off  by  Bhagadatta 's    ele- phant. (Drona  Parva,  Chapter  26,  Verse  43). (24)  Karna   and    Satyaki   fought    each  other.    (Drona .  Parva,  Chapter  32,  Verse  67). (25)  At   the   instance    of  Arjuna    he    remained  on  the battle-field    protecting    Yudhisthira.       (Drona    Parva, Chapter  84,  Verse  35) . (26)  He  fought  with  Dussasana.  (Drona  Parva,  Chapter 99,  Verse  14). (27)  He   saved  Dhrstadyumna    from     being  killed  by Drona.  (Drona  Parva,'  Chapter  97,  Verse  32). (28)  He  fought  Drona  again  and  broke  six  bows  of  the latter.  (Drona  Parva,  Chapter  98). (29)  He    fought   with    Vyaghradatta.    (Drona    Parva, Chapter  106,  Verse  14). (30)  He  killed    Vyaghradatta.   (Drona  Parva,  Chapter 107,  Verse  32). (31)  Drona  wounded  Satyaki.  (Drona   Parva,    Chapter 110,  Verse  2). (32)  Satyaki     wounded     Krtavarman.    (Drona   Parva, Chapter  113,  Verse  46). (33)  He  killed  Jalasandha.  (Drona  Parva,  Chapter  115, Verse  52) . (34)  He  defeated  Duryodhana.  (Drona  Parva,  Chapter 116,  Verse  24). (35)  He  defeated  Drona.  (Drona  Parva,    Chapter   117, Verse  30) . (36)  He  killed  SudarSana.  (Drona  Parva,  Chapter  118, Verse  15). (37)  He  defeated   Dussasana.    (Drona   Parva,  Chapter 121,  Verse  29). (38)  He  killed  kina;  Alambusa.  (Drona  Parva,  Chapter 140,  Verse  18). (39)  He   killed     Bhurisravas.    (Drona  Parva,    Chapter 143,  Verse  54). (40)  He   defeated    Kama   in    fighting.    (Drona  Parva, Chapter  144,  Verse  64). (41)  He   killed    Somadatta    in   battle.    (Drona   Parva, Chapter  162,  Verse  33). (42)  He  killed  King  Bhuri.(  Drona  Parva,  Chapter  166, Verse  12). (43)  He  defeated  Vrsasena,  son  of  Karna.  (Drona  Parva, Chapter  170,  Verse  30). (44)  Bhima    and    Sahadeva    prevented    Satyaki,    who rushed    forward    with    his    club,    from    killing   Dhrsta- dyumna.   (Drona  Parva,  Chapter  198,  Verse  6) . (45)  He  routed  six   maharathas  of  the    Kaurava    army. (Drona  Parva,  Chapter  200,  Verse  53). (46)  During  the  battle  with  AsVatthama  he  fell   uncon- scious. (Drona  Parva,  Chapter  200,  Verse  56) . (47)  He  killed    Anuvinda,    King   of  Kekaya.    (Karna Parva,  Chapter  13,  Verse  11). (48)  He   killed    Vinda.    (Karna    Parva,   Chapter    13, Verse  35). (49)  He  killed    the     King    of  Vaiiga.     (Kama    Parva, Chapter  22,  Verse  13). (50)  He  defeated  Sakuni.    (Karna    Parva,  Chapter  61, Verse  48) . (51)  He  killed   Prasena,    son  of  Karna.  (Karna  Parva, Chapter  82,  Verse  6) . (52)  He  fought  with  Salya.  (Salya  Parva,  Chapter  13). (53 )  He  killed  Salva,  the  mleccha  King.  (Salya  Parva, Chapter  20,  Verse  26). (54)  He  killed   Ksemamurti.    (Salya    Parva,    Chapter 21,  Verse  8). (  55 )  He  captured  Sanjaya  alive.    ( Salya  Parva,    Chap- ter 25,  Verse  57). (56 )  Though  he  got   ready   to  kill    Sanjaya,  yet   he  set him   free   on     the     advice     of  Vyasa.     (Salya   Parva, Chapter  29,  Verse  38) . (57 )  After  the  great  war  was  over  he   went    to  Dvaraka from     Hastinapura   in    the     company    of    Sri  Krsna. (ASvamedhika  Parva,  Chapter  52,  Verse  57). (58 )  He  participated  in  the  celebrations  held  at   mount Raivataka  in  the  company  of  Sri  Krsna.    (Asvamedhika Parva,  Chapter  59,  Verse  3) . (59)  He  performed  the  after-death  ceremonies  of  Abhi- manyu.     (Asvamedhika  Parva,  Chapter  62,  Verse  6). (60)  He  participated  in  the  aSvamedha   yajna    held   by Yudhisthira     at     Hastinapura.     (Asvamedhika    Parva, Chapter  66,  Verse  3) . (61 )  Under  the  influence  of  liquor  he  ridiculed  Krtavar- man  for   killing   sleeping   children.      (Mausala    Parva, Chapter  3,  Verse  16). (62 )  For  Satyaki's  part  in  the  Syamantaka  incident  see under  Syamantaka. (63)  When  Satyaki,  after   killing  Krtavarman,    rushed forth  to  kill  many  others,  Krsna,  and  Pradyumna  inter- fered.    Yet,  he  killed  many  others.       (Mausala   Parva, Chapters,  Verse  29). (64)  Arjuna    appointed   Yauyudhani,    son   of  Satyaki, chief  of  the  region  in  the  plain   ofSarasvati.     (Mausala Parva,  Chapter  7,  Verse  71) . (65)  After   death   his   soul    went   to    the   Marudganas. (Svargarohana  Parva,  Chapter  4,  Verse  17). (66 )  Synonyms  used  for  Satyaki  in    the    Mahabharata : Anartta,    Saineya,   Saineyanandana,     Sauri,  Siniputra, Sinipautra,  Sininapta,  Sinipravara,  DaJarha,  Madhava, Madhavagrya,  Madhavasimha,   Madhudvaha,    Satvata, Satvatagrya,    Satyaka,    Varsneya,   Vrsni,  Vrsnisardula, Vrsnikulodvaha,  Vrsnyandhakapravira,  Yadava,  Yadud- vaha,  Yaduttama,  Yuyudhana. 4)    Other  information  II.     From  Bhagavata (1 )  In  all  the  wars  in  which  Sri   Krsna  was  engaged,    it was  Satyaki,  who  was  his  most  powerful  supporter.      In the  battle  between  Krsna  and  Banasura,  Satyaki  clashed with     Kumbhanda,      Bana's       minister.       (Bhagavata Skandha  1 ). (2)  When  Jarasandha  attacked  Mathurapuri,  Satyaki who  guarded  the   city's   western    entrance,    fought    the former  and  routed  his  forces.     (Bhagavata,  Skandha  1). (3)  He  participated  in  the  Salya  and  Paundrakavasudeva wars.      (Bhagavata,  Skandha  1). SATYALOKA.  The  world  of  Brahma.  (See  under  Brahma) SATYANRTA.  See  under  Pramrta. SATYAPALA.  A  hermit.  It  is  mentioned  in  Mahabha- rata, Sabha  Parva,  Chapter  4,  Verse  14,  that  this  her- mit shone  in  the  court  of  Yudhisthira. SATYARATA.  A  Kekaya  princess.  Satyavrata  (Trisanku) the  king  of  Ayodhya  married  this  princess.  (Vayu  Purana, Chapter  88;  Verse  117). SATYARATHA 708 SATYATAPAS  II SATYARATHA.  The  brother  of  Su&rma  the  king  of Trigarta.  (M.B.  Udyoga  Parva,  Chapter  66,  Verse  11). SATYARTHAPRAKASA.  A  commentary  on  the  Veda suktas  by  Svami  Dayananda  who  founded  the  Arya Samaja. SATYASANDHA.  I.  (SATYAVRATA,  SATYASENA, SANDHA).Oneof  the  hundreds  ons  of  Dhrtarastra.  The following  information  about  this  Satyasandha  is  from Mahabharata. (1)  This    Satyasandha   was   one    of  the   eleven    great chariot-fighters  in  the  army  of  the  Kauravas.  (M.B.  Adi Parva,  Chapter  63,  Verse  119). (2)  This  Satyasandha  stood  as  the  bodyguard  of  Salya and    fought    in    the     Bharata-battle.      (M.B.     Bhisma Parva,  Chapter  62,  Verse  17). (3)  Abhirnanyu  wounded    him   in   the    Bh.~irata-battle. (M.B.  Bhisma  Parva,  Chapter  73,  Verse  24). (4)  Satyaki  showered    arrows  on    Satyasandha.     (M.B. Drona  Parva,  Chapter  1 16,  Verse  7) . (5)  Bhimasena    killed    Satyasandha    in    the    battle    of Bharata.     (M.B.  Kama  Parva,  Chapter  84,  Verse  2) . SATYASANDHA.  II.  One  of  the  two  followers  given  to Subrahmanya  by  the  god  Mitra.  The  other  follower was  Suvrata.  ( M.B.  Salya  Parva,  Chapter  45,  Verse  41 ). SATYASANDHA  III.  An  ancient  king  in  India.  There  is a  story  in  Mahabharata,  Santi  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  Susanna,  the  king  of  Tri- garta. It  is  mentioned  in  Mahabharata,  Karna  Parva, Chapter  27,  Verse  3,  that  this  Satyasena  confronted Arjuna  in  the  Bharata-battle  and  was  killed  by  him. SATYASENA  III.  A  son  of  Karna.  He  served  as  the  guard of  the  wheel  of  the  chariot  of  his  father  Karna  in  the Bharata-battle.  (M.B.  Karna  Parva,  Chapter  48,  Verse ^    18). SATYA§RAVAS  I.  A  warrior  who  fought  on  the  Kaurava side  against  the  Pandavas.  Abhirnanyu  killed  this  war- rior. (M.B.  Drona  Parva,  Chapter  45,  Verse  3). SATYASRAVAS  II.  A  teacher-priest  of  the  line  of  the Rgveda-disciples  of  Vyasa.  He  was  the  son  of  the  hermit Markandeya.  (Vayu  Purana,  96:  171) . SATYATAPAS  (UTATHYA)  I.  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  Satyafapas  is  given  in  Devi  Bhagavata,  Skandha  3, as  follows: - In  days  of  old,  there  was  a  Brahmin  named  Devadatta in  Kosala.  His  wife  was  called  Rohim.  Though  much time  elapsed  no  child  was  born  to  them.  At  last  Deva- datta performed  the  sacrifice  called  Putrakamesti,  on  the banks  of  the  river  Tamasa.  Several  saintly  persons took  part  in  the  sacrifice.  Suhotra  was  detailed  as Brahma,  Yajnavalkya  as  officiating  priest,  Brhaspati  as sacrificer,  Paila  to  recite  Vedasand  Godila  losing  Saman 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 Brahma  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  ex- pedients 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  following  the  hog.  Seeing  Satya- vrata 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.  Devi  was  pleased at  the  moral  courage  and  truthfulness  of  Satyavrata.  It is  said  that  the  moment  the  hog  got  into  the  hermitage, the  Sarasvata  syllable  'Ai'  arose  from  the  tongue  of Satyavrata.  The  moment  he  had  pronounced  the rootsound  of  Sarasvati,  'Ai',  by  the  grace  of  Devi,  he became  a  poet  like  Valmiki.  Looking  at  the  forester Satyavrata  said  : "Yah  paSyati  na  sa  brute Yo  brute  sa  na  pasyati  / Aho  !  vyadha,  svakaryarthin Kam  prcchasi  punah  punah  // "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-renun- ciation 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 SATYAVAN  I 709 SATYEYU become  a'phoenix  tree.  Later  this  hermit  liberated  her from  the  curse.  (Padma  Parana,  Uttarakhanda,  Chap- ter 178). SATYAVAN  I.  Husband  of  Savitrl  who  was  famous for  matrimonial  fidelity.  (For  detailed  story  see  under Savitri  II). SATYAVAN  II.     See  under  Rtambhara. SATYAVAN  III.  One  of  the  commanders  of  the  army of  the  Kauravas.  Mention  is  made  about  this  comman- der in  Mahabharata,  Udyoga  Parva,  Chapter  167, Verse  30. SATYAVAK  I.  A  son  of  Caksusa  Manu.  Ten  sons including  Satyavak,  were  born  to  Caksusa  Manu  by his  wife  Nadvala.  (Agni  Purana,  Chapter  18). SATYAVAK  II.  A  Deva  Gandharva.  This  Gandharva was  the  son  born  to  Prajapati  Kasyapa  by  his  wife Muni.  (M.B.  Adi  Parva,  Chapter  65,  Verse  43) . SATYAVARMA.  A  brother  of  Susarma  the  King  of Trigarta.  (M.B.  Drona  Parva,  Chapter  17,  Verse  17). SATYAVATI  I.     The  mother  of  Vyasa. 1 )  A  short  history.  Satyavati  was  the  daughter  of  the celestial  maid  Adrika.  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  jKing  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- Gandhi  (She  who  has  the  smell  offish)  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  Kali.  Thus the  girl  was  known  by  two  names  Kali  and  Matsya- gandhi. Later  she  got  the  name  Satyavati  also. The  fisherman  was  engaged  in  the  work  of  ferrying people  across  the  river.  Matsyagandhi  helped  her father  in  this  work.  She  became  a  full-bloomed  young woman.  One  day  the  hermit  Parasara  came  by  that way  and  when  he  saw  Matsyagandhi,  he  fell  in  love with  her.  She  ferried  the  hermit  across  the  river.  In the  middle  of  the  river  Parasara  created  an  artificial  fog inside  which  Parasara  took  Matsyagandhi  as  his  wife. From  that  moment  Matsyagandhi  became  Kasturi- gandhl  (she  who  has  the  smell  of  Kasturi  (musk). Kali  became  pregnant  and  delivered  instantly.  Para- Sara  left  the  place  after  having  blessed  her  that  she would  not  lose  her  virginity. The  son  born  to  Kali,  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 Krsna.  This  Krsna  later  became  famous  by  the  name Vyasa.  Satyavati  again  engaged  herself  in  helping  her father. One  day  Santanu,  a  King  of  the  lunar  dynasty  came  to the  forest  for  hunting.  The  fragrance  of  musk  emanat- ing from  the  body  of  Kasturlgandhl  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 Satyavati.  The  King  had  a  son  named  Bhlsma  by  his first  wife  Gariga.  Bhlsma  made  it  easy  for  the  King  to marry  Satyavati.  Two  sons  Citrangada  and  Vicitra- virya were  born  to  Santanu  by  his  wife  Satyavati. Citrangada  was  killed  in  his  boyhood.  Vicitravirya became  a  youth  and  married  Ambika  and  Ambalika the  daughters  of  the  King  ofKasI.  Vicitravirya  met with  untimely  death  before  a  child  was  born  to  him. When  Satyavati  saw  that  the  family  was  about  to become  extinct,  she  thought  of  her  son  Vyasa,  who instantly  arrived  at  the  palace.  From  Vyasa,  Ambalika got  the  son  Pandu  and  Ambika,  the  son  Dhrtarastra. Both  the  sons  Dhrtarastra  and  Pandu  got  married. Pandu  died.  The  death  of  her  son  struck  heavily  at the  heart  of  Satyavati.  She  did  not  wish  to  live  much longer  after  this.  She  mentioned  about  the  fearful things  yet  to  happen.  Then  taking  her  daughters-in- law  Ambika  and  Ambalika  with  her,  Satyavati  went  to the  forest  to  do  penance  and  finally  attained  heaven. (M.B.  Adi  Parva,  Chapter  127).  (For  further  details see  under  Adrika,  Vyasa  and  Santanu) . 2)  Names.  Daseyi,  Gandhakall,  GandhavatI,  Kali Satya,  Vasavl,  Yojanagandha  and  such  other  words are  used  in  the  Mahabharata  as  the  synonyms  of Satyavati. SATYAVATI  II.  The  sister  of  Visvamitra.  (See  under Jamadagni ;  Para  2  ) . SATYAVATI  III.  A  princess  of  the  country  of  Kekaya. She  was  the  wife  of  Tris'aiiku  and  the  mother  of  Haris- candra.  (Mahabharata,  Daksinatyapatha,  Sabha  Parva, Chapter 'l 2). SATYAVATI  IV.  It  is  mentioned  in  Mahabharata, Udyoga  Parva,  Chapter  1 1 7,  Verse  1 5,  that  one  Satya- vati was  the  wife  of  Narada. SATYAVRATA  I.  Another  name  of  Trisanku.  (See under  Trisaiiku). SATYAVRATA  II.  The  Brahmin  boy  Satyatapas. ( See  under  Satyatapas) . SATYAVRATA  III.  A  son  of  Dhrtarastra.  It  is  seen that  he  was  known  by  other  names  also  such  as Satyasena,  Satyasandha,  Sandha  etc.  (See  under  Satya- sandha) . SATYAVRATA  IV.  Brother  of  Susarma,  the  King  of Trigarta.  It  is  mentioned  in  Mahabharata,  Drona Parva,  Chapter  17,  that  this  cursed  warrior  took  in vain  a  vow  in  the  battle  of  Bharata  that  he  would  kill Arjuna. SATYAYUGA.     Another  name  of  Krtayuga.  ( See    under '    Krtayuga). SATYAYUS.  One  of  the  six  sons  born  to  Pururavas  by Urvasi.  The  six  sons  were  Ayus,  Srutayus,  Satyayus, Raya,  Vijaya  and  Jaya.  (Bhagavata,  Skandha  9). SATYESU  I.  Brother  of  Susarma  the  King  of  Trigarta. It  is  mentioned  in  Mahabharata,  Drona  Parva,  Chapter 17,  and  Salya  Parva,  Chapter  27,  that  this  Satyesu  was killed  by  Arjuna  in  the  Bharata-battle. SATYESU  II.  A  Raksasa  (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  Mahabharata,  Santi  Parva,  Chapter  227,  Verse 51. SATYEYU.  A  King  born  in  the  dynasty  of  King  Puru. This  Satyeyu  was  one  of  the  ten  sons  born  to  Raudra- sva  by  the  celestial  maid  Ghrtaci.  (Bhagavata,  Skandha 9). According  to  the  statement  that  occurs  in  Mahabharata, Adi  Parva,    Chapter   94,    the   father  of    Satyeyu    was SAUBALA 710 SAUNAKA  i Raudralva  and  mother,  Mis  rakes  I.  The  son  Satyeyu was  born  to  RaudraSva  by  the  celestial  maid  Mi*  rakes  I. SAUBALA.  A  Vaisya.  It  is  mentioned  in  Devi Bhagavata,  Skandha  2,  that  King  Dhrtarastra  had  two wives,  one  a  Ksatriya  woman,  named  Gandhari,  the daughter  of  the  King  of  Gandhara  and  the  other  a Vaisya  woman  named  Saubali,  the  daughter  ofSaubala. SAUBHA.  The  aerial  chariot  or  Vimana  of  the  King of  Salva.  This  was  also  called  Saubhanagara.  When Sri  Krsna  killed  Salva,  this  Vimana  was  smashed  by the  power  of  his  weapon,  the  Cakra  (Discus).  (M.B. Vana  Parva,  Chapter  22,  Verse  33) . SAUBHADRATIRTHA.  A  holy  place  on  the  coast  of the  southern  sea.  (For  further  details  see  under Padmatirtha  and  Varga). SAUBHAGYAGAURl.  A  particular  kind  of  image  of Devi  Parvati.  When  the  image  of  this  goddess  Parvatl 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  Saubhagyagaurl.  (Agni  Purana,  Chapter 50). SAUBHAGYASUNDARl.     A  feminine  form  of  Narada. (See  under  Taladhvaja  I). SAUBHAPATI.  The  King  Salva.  As  he  had  been  in possession  of  an  aerial  chariot  called  Saubha,  he  is  said to  have  got  this  name. SAUBHARA.  Afire.  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  Kalindl.  (For  detailed story  see  under  Garuda,  para  11). SAUBHARI  II.  A  hermit  who  had  put  up  his  hermit- age on  the  Vindhya.  At  the  time  of  the  horse-sacrifice of  Yudhisthira,  Arjuna  called  on  this  hermit  Saubhari. On  that  occasion  the  hermit  told  Arjuna  about  the previous  history  of  Candi,  who  had  been  cursed  by  the hermit  Uddalaka.  It  is  mentioned  in  Jaimini  Asva- medha  Parva,  Chapter  96,  that  Arjuna  later  redeemed Candi  from  the  curse. SAUBHARI  III.  A  hermit  famous  in  the  Puranas.  A Puranic  story  about  this  hermit's  marrying  the  fifty daughters  of  Mandhata  is  given  below. Saubhari  saw  two  fishes  engaged  in  coition,  while  he was  doing  penance  on  the  banks  of  the  Yamuna.  This sight  aroused  matrimonial  thoughts  in  the  hermit's mind.  He  instantly  approached  Mandhata  and  in- formed him  of  his  desire  to  marry  a  princess. Mandhata  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 Mandhata  entered  the  harem  in  the  shape  of  a  hand- some fine  youth,  and  all  the  flfty  damsels  liked  him. Thus  Saubhari  married  all  of  them,  and  begot  hundred sons  of  each  of  them. This  matrimonial  life  lasted  for  some  t'.me.  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.  (Bhagavata,  Skandha  9;  Visnu  Purana,  4,  2,  3; Padma  Purana,  Uttara  Khanda  262;  Garuda  Purana, 1,  138). SAUDASA.  A  King  of  the  Iksvaku  dynasty.  He  was known  by  the  name  Kalmasapada  also.  (For  details see  under  Kalmasapada). SAUGANDHIKA.  A  flower-garden  ofKubcra.  It  is  assumed that  Vayu  (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.  Sabha  Parva,  Chapter, 10). SAUGANDHIKA  VANA.  A  holy  place.  It  is  assumed, that  the  gods  such  as  Brahma  and  others,  hermits, Siddhas,  Caranas,  Gandharvas,  Kinnaras,  Big  Nagas, 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). SAUHRDA.  An  ancient  country  in  South  India,  famous in  the  Puranas.  (Mahabharata,  Bhlsma  Parva,  Chapter 9,  Verse  59). SAUMADATTI.  Bhurisravas  the  son  of  Somadatta.  (See under  Bhurisravas) . SAUMANASA  I.  One  of  the  eight  elephants  supporting the  globe.  (See  under  Astadiggajas). 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  Bhagavan  Visnu  placed the  first  of  his  three  steps  during  the  incarnation  as Vamana,  the  second  step  being  on  the  peak  of  Meru and  the  third  on  the  head  of  Mahabali. "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  Mahavisnu  placed  the  first  of  his three  steps  on  this  peak  the  second  being  on  the  peak of  Meru."  Valmlki  Ramayana.  Kiskindha  kanda,  Sarga 40). SAUMYAKSADVlPA.  An  island  famous  in  the  Puranas (Mahabharata,  Daksinatyapatha,  Sabha  Parva,  Chap- ter 38). SAUNAKA  i. 1)  General.     A  renowned  acarya.  He  is  believed    to    be the   author   of  the    famous   works    •  -    "Rgveda   Anu- kramani",  "Aranyakam",  "Rkpratisakhya",  etc. The  famous  Asvalayanacarya  was  Saunaka's  disciple. Acaryas  like  Katyayana,  Patanjali  and  Vyasa  belonged to  his  class.  Saunaka's  real  name  was  "Grtsamada".  It was  because  he  was  the  son  of  Sunaka  that  he  got  the name  "Saunaka". 2)  Birth.     Saunahotra,    the  son  of  the  sage  Sunahotra, once  performed  a  yaga.    Indra  attended  that  yaga.     At that  time  Saunahotra  rescued  Indra  from  an   attack    of the   Asuras.    Indra    who   was    pleased    at  this,  blessed Saunahotra  that  he  would  be  born  in  his  next    birth    in the  Bhrgu  family  under  the  name  "Saunaka". 3)  Genealogy     In  Vayu  Purana  his  genealogy  is  given  in two  forms. i)  Ruru  ( PramadvarJ)  -  Sunaka-Suunaka-Ugrasravas ii)  Dharmavrddha  •  -  Sunahotra  —  Grtsamada  — Sunaka  —  Saunaka.  (Vayu  Puraaa,  92,  26) . 4)  Important  works.  Saunaka  is  believed  to  be  the  author of  numerous  works.    The  most  important  of  them    are given  below: — (1)  Rkpratisakhya  (2 )  RgvedacchandanukramanI  (3) Rgvedarsyanukramam  (4)  Rgveda  Anuvakanukramani (5)  Rgvedasuktanukramam  (6)  Rgvedakathanu- SAUNAKA  n 711 SAVARNA  I kramanl  (7)  Rgvedapadavidhana  (8)  Brhaddevata    (9) Saunakasmrti  (10)  Caranavyuha  and  (11)  Rgvidhana. Matsya  Purana,  Chapter    252  mentions  that    Saunaka had  written  a  work  on  the  science  of  architecture. 5)  Disciples.     The  chief  disciple  of  Saunaka   was    Asva- layana. Once  Asvalayana    wrote    and  dedicated    to  his Guru  (master)  two  treatises  entitled  "Grhyasutra"   and "Srautasutra"  to  please  him.  After  reading  it,  Saunaka destroyed  his  own  work  on  "SrauteSastra".  Asvalayana wrote  his  treatise  after  having  studied  the  ten  works    of Saunaka  on  Rgveda. Katyayana,  the  disciple  of  Asvalayana  later  received the  ten  books  written  by  Saunaka  and  the  three  books written  by  Asvalayana.  Katyayana  gave  his  disciple Patanjali,  the  two  works,  "Yajurvedakalpasutra"  and "Samaveda  Upagrantha"  which  were  written  by  him- self. From  this  we  may  infer  that  the  series  of  Saunaka's disciples  was  as  follows: —  Saunaka  —  Asvalayana  — Katyayana  —  Patanjali  —  Vyasa. SAUNAKA  II.  A  Brahmana  who  went  to  the  forest  with Yudhisthira.  (M.B.  Vana  Parva,  Chapter  2) . SAUISPIKAS.  A  Caste.  Originally  they  were  Ksatriyas. Mahabharata,  Anusasana  Parva,  Chapter  35,  Verse  17, mentions  that  they  were  debased  on  account  of  a  curse by  a  Brahmana. SAUPTIKAPARVA.  A  Parva  (section)  in  Mahabharata (See  under  Bharata). SAURABHEYI.  A  celestial  maid.  For  details  see  under Varga. SAURABHl.  A  cow  which  was  the  daughter  of  Surabhi. Having  drunk  too  much  of  celestial  honey  (amrta) which  is  the  essence  of  the  six  tastes  (sadrasas),  Brahma 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.  Saurabh:  is  one  of  them.  She  supports the  east.  Hamsika  bears  the  south,  Subhadra  the  west and  Dhenu  the  north.  (M.B.  Udyoga  Parva,  Chapter 102). SAURI.     Vasudeva,  the  son  of  Surasena. SAUSALYA.  A  country  in  ancient  India  very  famous  in the  Puranas.  (Mahabharata,  Bhlsma  Parva,  Chapter  9, stanza  40) . SAUSRUTI.  Brother  of  Susanna  the  King  of  Trigarta. Sausruti  who  had  fought  on  the  side  of  the  Kauravas in  the  battle  of  Bharata,  was  killed  by  Arjuna.  (M.B. Kama  Parva,  Chapter  27,  Verse  3). SAULKAYANI.  A  sage  who  belonged  to  the  series  of Vyasa's  disciples. SAUTI.  A  famous  son  of  Hermit  Romaharsana.  The real  name  of  this  son  was  Ugrasravas.  This  teacher  is responsible  for  the  arrangement  of  the  Mahabharata. in  the  form  that  we  see  today. The  story  of  Mahabharata  composed  by  Vyasa  and Vaisampayana  contained  only  a  graphic  description  of the  battle  of  Bharata.  No  vivid  description  of  Sri Krsna  born  of  the  Yadava  dynasty  and  of  the  Yadavas, was  given  in  it.  To  remove  this  deficiency,  Sauti added  an  appendix  called  'HarivarhSa'  to  Svargarohana Parva  in  Mahabharata.  (For  further  details  see  under Bharata  I). SAUVlRA.  An  ancient  country  near  the  river  Sindhu. It  is  stated  in  Mahabharata,  Adi  Parva,  Chapter  133, that  during  the  period  of  Mahabharata,  the  King  of  this country  was  killed  by  Arjuna. SAUVlRl.  The  wife  of  King  Manasyu,  the  son  of Pravlra  and  the  grandson  of  emperor  Puru.  ( Maha- bharata, Adi  Parva,  Chapter  94,  Stanza  5). SAVANA.  I. 1)  General.     Son  of   Priyavrata    who    was    the    son    of Svayambhuva  Manu,  by  his  wife,  Suriipa.     Surupa  had ten  sons  including  Savana.   (Devi    Bhagavata,    Skandha 8). 2)  Birth  of  son.     Savana   married    Suveda,  daughter  of Sunabha;    but    he  expired  before  children  were  born  to him.  According  to  the    Vamana   Purana,    Chapter    72, sevtn  children  were  born  from  the    dead    Savana.     The story  about  it  is  as  follows  :  — Suveda,  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  Suveda 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." Sudeva  now  permitted  her  dead  husband  to  be  cremat- ed 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. Samada,  Nalini,  Pusyati,  Citra,  Visala,  Harita  and Alinlla,  all  of  them  wives  of  munis  saw  the  semen  in the  sky  and  when  it  fell  into  the  water  they  thought  it was  amrta,  which  conferred  eternal  youth,  and  with the  permission  of  their  husbands  swallowed  it.  As  soon as  they  swallowed  it  their  divine  effulgence  was  dimi- nished and  their  husbands,  therefore,  abandoned  them. Those  women  delivered  seven  children,  who  cried fiercely  and  that  sound  filled  the  entire  universe.  Then Brahma  appeared  and  asked  the  children  not  to  cry  and also  told  them  that  they  would  come  to  be  called Maruts.  Brahma  himself  called  them  Maruts.  They were  the  Maruts  of  the  first  Svayambhuva  Manvantara. SAVANA  II.    -One   of    the   seven     sons    of  Bhrgumuni, the    other   six   being  Cyavana,  Vajraslrsa,  Suci,  Aurva, Sukra    and   Vibhu.     They     are   called   Varunas    also. (Anusasana  Parva,  Chapter  85,  Verse  129). SAVANTA.  A  King  born  in  the  dynasty  of  emperor Prthu.  He  was  the  son  of  YuvanaSva  and  father  of Brhadasva.  (Devi  Bhagavata,  7th  Skandha). SAVARNA.  Wife  of  the  muni  called  Pracmabarhis. Savarna  was  the  daughter  of  Samudra  (ocean).  (Visnu Purana,  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 observing  the  same  dharma  (duty)  and  did  tapasfor 10,000  years  under  the  sea.  (For  details  see  under Pracinabarhis). SAVART^A  I.  A  hermit.  This  hermit  shone  in  the council  of  Yudhisthira.  (Mahabharata,  Sabha  Parva, Chapter  4,  Verse  15.) SAVARNA  II SAVARNAII.    (SAVAR1VI).     A    Manu.    (For    further details  see  under  Manvantara) . SAVARfcfl    I.     The  eighth    Manu.    (For   further   details _see  under  Manvantara), SAVARyi  ii.     A   hermit.     This     hermit    shone    in   the council  of  Indra.  (Mahabharata,  Sabha  Parva,  Chapter 7,  Verse  10) .      This  hermit  Savarni  did  penance  for  six thousand  years  in  Satyayuga.  (M.B.  Anusasana    Parva Chapter  14,  Verse  103). SAVITA.  One  of  the  twelve  sons  of  KaSyapaprajapati by  his  wife  called  Aditi.  These  sons  are  called  Adityas. So,  Savita  also  is  one  of  the  Dvadasadityas.  Visnu,' Sakra,  Aryama,  Dhatii,  Tvasta,  Pusa,  Vivasvan,  Savi'ta,' Mitra,  Varuna,  Amsu  and  Bhaga  are  the  Dvadasa- dityas. Prsnl,    wife    of  Savita,    gave    birth  to  three  daughters called  Savitri,  Vyahrti  and  Trayi  and  three  sons   called Agnihotra,     Pasusoma     and     Caturmasya     the     great sacrifices.  (Visnu  Purana,  Part  1,  Chapter  15). SAVITRA  I.     One  of  the    eleven    Rudras.    (M.B.  Sand Parva,  Chapter  208,  Verse  20). SAVITRA  II.     One  of  the   eight  Vasus.    (Mahabharata Anus"asana  Parva,  Chapter  150,  Verse  16). SAVITRA  III.     A  lofty  peak  of  the    mountain  Sumeru. Jyotiska    is    another     name     of    this   peak,    which    is not  approachable.     It  is  adorned  with   precious   stones and  is  glorified  by  all.  Siva  and    Parvati   once   sat   on this  peak  and  did  penance.     It  was  on  this    peak    that Devi  Ganga  did  penance  to    Siva,    assuming    a    divine figure.  (M.B.  Santi  Parva,  Chapter  283,  Verse  5) SAVITRI  I. 1)  General  information.  The  daughter  of  the  Sun  This Savitri  is  the  elder  sister  of  Tapati.  Brahma  married these  sisters.  It  is  stated  in  some  Puranas  that  Savitri, Gayatri,  Sarasvati  all  these  are  one  and  the  same.  But there  is  a  story  in  Padma  Purana,  Srstikhanda,  Chapter 1 7,  stating  that  Brahma  once  went  to  Gayatri  in  the absence  of  Savitri,  who  got  angry  at  this  and  cursed  all the  Gods. Once  Brahma  went  to  Puskara    to   perform  a   sacrifice. Siva,  Visnu  and  all  the  hermits  came  there.    Everything was  ready  for  the   sacrifice   according    to      convention But  Savitri,  who  had  been  engaged  in  household    duties had  not  yet  arrived.  So  a  priest  was  sent    to   bring  her Savitri  said  to  the  priest,  "I  have  not  finished  dressing! There  are  so  many  things  to  be  done    here.     Moreover LaksmI,    BhavanI,     Ganga,     Svaha,    Indrani,  celestial women,  wives  of  Rsis    (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  Savitri  to  come  just  then,  as  she had  so  much  work  to    do.  Brahma  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    Brahma,    Indra selected    Gayatri   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,  Brahma held  her  hand  and  acknowledged  her  as  his  wife. Savitri  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  Savitri  said  "Lo;  Brahma,  how  is  it  that  you have  committed  this  sin?  Have  you  not  married  me  with 712 SAVITRI  I fif  ,as  ™tn™s  ?I  am  Your  wife.     Are  you  not  ashamed oi  this  .••     The  three  godheads  shivered  with  fear.Savitrl cursed  everybody.  The  curse  given  to  Brahma  was   that )  body  should  worship  him  on  any    other   day    except the   month  of   Karttika  in  the  year.     She  cursed  Indra that  enemies  would  enter  the  world  of  gods  and   would :Indra  their  captive.     Savitri  cried  out  that  Visnu would  take  the  birth  of  man  by  the  curse  of  Bhrgu    She cursed  Siva  that  he  would  lose  his  manliness.     She  gave Agm    the    curse  that  he  would  eat  anything  and  every- thing without  the  discrimination  of  purity  or    impurity She  cursed  the  Brahmins  that  they  would,  in  future  per- form sacrifice  merely  with  a   view    to   obtain   gifts    and that    they  would    be   wandering    about  from   temple  to temple  and  from  tirtha  to  tlrtha  merely  for  gain  " Uttering  these  words  of  curse,   Savitri  left  the  sacrificial Ul.     Laksmi  and  some  other  goddesses  followed  her   a little  while     Then  they  begged  for  permission  to  return Savitri  said  to  them,  "LaksmI  !  You  are  leaving  me  Is  it not  so  ?  Right.   Hereafter  you    shall   be   permanent  no- vnere.    May  you  become  the  companion  of  the  wicked the  wavering,  the  low-minded,  the  sinner,  the  cruel    the ioolishetc.     Indrani  also  wants    to    return.    Hear    this- Indra  will  kill  Vrtra  and  incur  the  sin   of  Brahmahatya and  at  that    time  Nahusa  will    capture   heaven.    Then Nahusa  will  abuse  you." Looking  at  the  celestial  women  who  were  going    to    the sacrificial  hall,  Savitri  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  Savitri  left  the  hall.     Not  knowing  what    to do,  all  sat  there.    Instantly  Gayatri  rose  up  and   looking at  everybody,  said  as  a  remission  of  curses :   "I  shall  remit all  curses.  Those  who  worship  Brahma,  will  be    blessed with  the  pleasure  of  wife  and  children  and   wealth  and they  will  unite  with   Brahma.    Even    if  Indra  is    taken captive,  he  will  be  made  free  by  his  son  and  will  become the  king  of  heaven  again.  Visnu  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.     LaksmI  !  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  Indrani  !  Because oi  Nahusa  s  arrogance  Agastya  will  change  him  to  a  bijr 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 Gayatri,    everybody    in  the  sacrificial  hall  was  paci- fied. 2.  Other  details. (1)     Savitri   shines   in   the   palace  of  Brahma.      (MB babha  Parva,  Chapter  11,  Verse  34). (ii)  Savitri  is  the  sovereign  deity  of  the  mantra  Gayatri 1  his  goddess  Savitri  rose  up  from  the   sacrificial    fire  of King  Asvapati  and  gave  him  a  boon,  and  accordingly  a daughter   named    Savitri   was  born  to  the  King.     This princess  was  Savitri  the  wife  of  Satyavan      (MB   Vana Parva,  Chapter  290). (jii)  Siva,  on  starting  for  Tripuradahana    (the  burning oi   Tnpuras),  placed  Savitri  as  the  bridles  of  his  horses (M.B.  Drona  Parva,  Chapter  202,  Verse  75). (iv)  Oncejapaka    Brahmin   worshipped    Devi   Savitri who   appeared  before  him  and  gave  him  boons.  As     the Brahmin  was  engaged  in  deep    meditation   and    praver SAVITRl  II 713 SAVITRl  IV he  did  not  see  the  Devi  when  she  appeared.  It  was  due to  this  piety  that  the  Brahmin  was  given  boons.  (M.B Santi  Parva,  Chapter  199). (v)  Once  Devi  Savitri  appeared  before  Satya,  a  brahm- in of  Vidarbha.  (M.B.  Sand  Parva,  Chapter  272,  Verse 11). (vi)  Once  Devi  Savitrl  praised  the  giving  of  rice  as  alms. (M.B.  Anugasana  Parva,  Chapter  57,  Verse  8) . SAVITRl  II.  A  hand-maid  of  Devi  Uma.  (Mahabharata, Vana  Parva,  Chapter  231,  Verse  49) . SAVITRl  III.  A  Savitrl  who  was  the  wife  of  a  king  and a  righteous  woman  is  mentioned  in  Mahabharata,  Santi Parva,  Chapter  234,  Verse  24.  This  Savitrl  gave  two ear-rings  as  alms  and  attained  heaven. SAVITRl  IV.    The  wife  of  Satyavan. 1)  Birth.     In  the    country    of  Madra,    famous    in    the Puranas,  there  was  a  king  named  Asvapati.  His  wife  was Malati .     Though  the  couple  grew  old  they  were    child- less.    At  last  they  worshipped  Devi  Savitrl.     After  vows and  prayers  for  eighteen  years  the  Devi  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   Malati    conceived    and    delivered  a daughter  whom  they  named  Savitri.      (Skandha  9,  Devi Bhagavata;  Mahabharata,  Vana  Parva,  Chapter  293). 2 )  Marriage.    Savitrl  grew   up   as  though  Laksml    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  Narada  came  to  the  palace  and  while  he  was talking  with  King  Asvapati,  Savitri  and  the  aged ministers  returned.  She  bowed  before  her  father  and Narada.  As  soon  as  Narada  saw  her,  he  asked  with curiosity  about  her  marriage.  The  father  replied  that  he had  sent  her  in  search  of  a  husband.  Savitrl  said  "I  have accepted  the  Prince  Satyavan  as  my  husband.  He  is the  son  of  King  Dyumatsena  of  Salva.  Dyumatsena became  blind  in  his  old  age,  and  takinsr  this 'opportunity his  enemies  captured  his  country.  Dyumatsena  with his  wife  and  son  went  to  the  forest  and  lived  there." Narada  described  the  qualities  of  Satyavan.  "Satyavan is  as  radiant  as  the  sun,  as  intelligent  as  Brhaspati, as  valiant  as  Indra  and  as  patient  as  the  Earth. Asvapati  was  immensely  pleased  at  hearing  about  the good  qualities  of  Satyavan,  and  asked  Narada,  if there  was  anything  to  say  against  him.  Narada  said that  he  had  nothing  to  say  against  Satyavan  except that  he  would  die  "within  one  year  from  this  date." (Mahabharata,  Vana  Parva,  Chapter  294). The  King  felt  miserable  when  he  heard  this.  Savitrl said  that  she  had  accepted  Satyavan  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  Savitrl  to  the  forest  and  saw  Dyumatsena who  gladly  consented  to  the  marriage.  Asvapati  return- ed to  the  palace  leaving  Savitrl  with  Satyavan  and  his parents.  Assoon  as  Asvapati  had  returned,  Savitrl  dis- carded her  ornaments  and  assumed  the  dress  suitable to  life  in  the  forest  and  lived  with  them. 3)  The  death  of  Satyavan.  It  was  nearly  a  year  and  the  day of  death  of  Satyavan  was  fast  approaching.  There  were only  four  days  more.  Savitrl  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  Satyavan  took  his  axe  and  started  for  the  wood. Savitrl  also  followed  him. Satyavan  :-"You  have  never   accompanied   me    before. Moreover  you  are  very  weak    on   account   of  the   fast. Then  how  can  you  come  with  me?" Savitrl:  "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  Satyavan  consented  after  getting  the  permission  of his  parents.  Both  went  to  the  forest  to  gather  fruits  and roots.  They  gathered  fruits  and  roots.  Then  Satyavan  began to  cut  wood.  By  that  exertion  Satyavan  sweated  all  over. He  was  affected  by  headache.  "Let  meliedown  !"Hesaid. The  axe  fell  from  his  hand.  Savitrl  caught  her  husband who  was  falling  down  and  laid  him  on  her  lap.     Savitri 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 Satyavan.  Realizing  the  person  to  be  Kala    (Deathgod) Savitri  stood  up  instantly  and  bowed  before  him. Savitrl: —    "Who    are   you  Lord.   What   may   be  your object  in  coming  here?" Yama: —  Hei,  Savitri.  As  you  are  a  hermitess  of  chas- tity I  may  converse  with  you.  I  am  Yama.  I  am  come  to take  away  the  life  of  your  husband." Savitri: — "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  Satyavan  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 Satyavan.  Savitri  saw  the  body  of  her  husband  lying without  life  and  soul.  Savitri  followed  Yama  who  had gone  to  the  south  with  the  soul  of  Satyavan. Yama: —  Child,  you  go  back  and  conduct  his  funerals. You  have  followed  your  husband  as  far  as  you  can. Savitri: —  I  am  coming  to  the  place  where  my  husband is  being  taken.  That  is  the  duty  of  a  wife.  What  im- pediment 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  your- self, my  Lord." When  Yama  realized  that  it  was  difficult  to  send Savitri  back,  he  asked  Savitri  to  ask  for  any  boon.  Yama was  prepared  to  give  anything  except  the  life  of  Satya- van. She  requested  for  the  recovery  of  sight  by  Dyumat- sena. Yama  granted  it.  Still  Savitri  did  not  turn  back. Yama  asked  her  to  pray  for  one  more  boon.  She SAVYA 714 SENODYOGA  PARVA requested  for  the  recovery  of  the  lost  kingdom  of  Dyu- matsena.  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 Satyavan.  Yama  granted  this  fourth  boon  also.  Then Savitri  asked  Yama  how  the  boon  would  be  realized unless  the  li<e  of  Satyavan  was  given  back  to  him. Yama  was  pleased  with  her  at  her  love  and  devotion for  her  husband  and  returned  the  life  of  Satya- van. Yama  blessed  her  that  she  and  Satyavan  would live  for  hundred  years. Yama  disappeared.  Savitri  returned  and  sat  there taking  the  body  of  Satyavan  on  her  lap.  Satyavan came  to  life.  Both  of  them  rose  up.  Night  came  on.  It was  dark.  They  could  not  find  the  way.  Satyavan wanted  to  reach  their  hermitage  somehow.  Savitri 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  Savitri  told  them  all  that  had  happened.  Every- one was  delighted.  Then  some  people  from  Salva  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  Dyumat- sena to  return  to  his  country  and  to  resume  the  reign. Accordingly  all  of  them  returned  to  Salva.  Dyumatsena was  anointed  as  the  King  of  Salva.  (M.B.  Vana  Parva, Chapters  293  to  299) . SAVYA.  A  son  of  Arigiras,  Savya  is  actually  Indra  him- self. The  story  is  that  Angiras  began  worshipping  the Devatas  for  a  son  equal  to  Indra  and  that  Indra,  think- ing that  there  should  not  be  another  person  equal  to him,  got  himself  born  as  the  son  of  Angiras.  That  son is  Savya.  (Rgveda,  Mandala  1,  Anuvaka  10,  Sukta  51). SAVYASACI.  Another  name  of  Arjuna.  (Virata Parva,  Chapter  44,  Verse  19). SAVYASIVYA.  One  of  the  sons  of  Vipracitti  by Sirhhika.  This  asura  was  killed  by  Paras urama.  (Brah- manda  Purana,  3.6.  18-20). SAYAMVAlSVADEVA.     The    sacrificial  offering   given by  the  wife  with  the  food  prepared  in  the  evening  with- out any  spell  or  incantation,  is  called  Sayarhvais'vadeva. (Manusmrti,  Chapter  3,  121). SAYANA.  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  grasp- ed. It  was  Yaska  and  Sayana  who  saved  the  Indians from  this  difficulty.  For  the  Vedas  to  be  grasped  easily, Yaska  made  the  Nirukta  (Etymology)  and  Sayana wrote  the  Book  Vedarthaprakasa. &AYU.  A  maharsi.  (Rgveda,  Mandala  1,  Anuvaka  1 12, Sukta  16). SECAKA.     A    naga    (serpent)    born   in    the     family     of Dhrtarastra.    This    serpent   was   burnt    to   death  in  the sacrificial  fire  of    the   serpent-sacrifice    of  Janamejaya. (M.B.  Adi  Parva,  Chapter  52,  Verse  14). SEDUKA.  An  ancient  King  in  India.  Once  some brahmins  approached  this  heroic  King  who  was  well- versed  in  the  art  of  wielding  weapons,  for  Daksina  to their   teacher.    But  Seduka  directed  them  to  King  Vrsa- darbha.   (M.B.  Vana  Parva,  Chapter  196,   Verse  4). SEKA.  An  ancient  country  in  India.  It  is  mentioned in  Mahabharata,  Sabha  Parva,  Chapter  31,  Verse  9, that  this  country  was  conquered  by  Sahadeva  during his  regional  conquest  of  the  south. SEKKIZHAR.  Author  of  the  Tamil  song  ' Periyapuranam (See  under  Arulmozhitevar) . SENA.  Son  of  King  Rsabha.  It  is  mentioned  in  Bhaga- vata,  Skandha  5  that  this  king  had  nineteen  sons including  Sena. SENABINDU  I. 1 )  General  information.     A  Ksatriya  King  who   lived    in the  age  of  the    Puranas.    This   King    was  born  from  a portion  of  an    asura   called    Tuhunda.    (Mahabharata Adi  Parva,  Chapter  67) . 2).  Other  details. (i)   Senabindu  was  present  at  the   Svayamvara  marriage of  Draupadi.    (M.B.  Adi  Parva,  Chapter  185,  Verse  9). (ii)   Arjuna,  during  his  regional  conquest    of  the  north, with  the  King  of  Uluka    had   attacked    this   King    who lost    his   kingdom.     (M.B.    Sabha    Parva,    Chapter  27, Verse  10). (iii)    The  Pandavas  had  invited  this  King  to  take    part in  the  Bharata  battle.   (M.B.    Udyoga    Parva,    Chapter 4,  Verse  13). (iv)    It  is  said  that  Senabindu    was    known  by  another name    Krodhahanta.    He   was    as   valiant  as  Sri  Krsna and  Bhimasena.   (M.B.  Udyoga    Parva,    Chapter    171, Verse  20). (v)   He  was  killed    in    the   battle   of  Bharata.     (M.B. Kama  Parva,  Chapter  6  Verse  32). SENABINDU  II.  A  warrior  of  Pancala  who  had  taken  part in  the  battle  of  Bharata  on  the  side  of  the  Pandavas. Karna  killed  him.  (M.B.  Karna  Parva,  Chapter  48, Verse  15). SENACITTA.  A  King  of  the  dynasty  of  Bharata.  This King  was  the  son  of  Visada  and  the  father  ofRucirasva. (Bhagavata,  Skandha  9). SENAJIT  I.  A  King  who  lived  in  the  period  of  Maha- bharata. It  is  stated  in  Mahabharata,  Udyoga  Parva, Chapter  4,  Verse  13  that  the  Pandavas  had  decided  to send  a  letter  of  invitation  to  this  King,  for  the  battle  of Bharata. 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.  Sand  Parva,  Chapters  25  and 179). SENAJIT  III.  A  King  who  was  the  son  of  King  Visada and  the  father  of  Rucirasva.  Besides  RuciraSva  Senajit had  three  more  sons  named  Drdhahanus,  KaSya  and Vatsa.  (Bhagavata,  Skandha  9). This  King  is  mentioned  as  the  son  of  King  Visvajit  in Visnu  Purana  and  Vayu  Purana  and  as  the  son  of As'vajit  in  Matsya  Purana.  It  is  mentioned  in  Maha- bharata, Santi  Parva,  Chapter  26,  that  this  King  had written  a  treatise  on  justice  (duties  of  a  King). SENAMUKHA.  A  division  of  an  army.  (See  under Aksauhim) . SENANI  (SENAPATI).  One  of  the  hundred  sons  of Dhrtarastra.  He  was  killed  by  Bhimasena  in  the  battle of  Bharata.  (M.B.  Bhisma  Parva,  Chapter  54,  Verse  32) . SENODYOGAPARVA.  A  sub-section  of  Udyoga  Parva in  Mahabharata.  This  sub-section  comprises  Chapters 1  to  19  of  Udyoga  Parva  in  Mahabharata. SESA 7)5 SlBI  V SESA(ADISESA).     Ananta.    (q.v) Additional  information (i)  Ananta  is  the  reposing  bed  of  Visnu.  It  is  this Ananta  who  dislodged  Mandara  mountain  at  the  time of  Ksirabdhi  mathana  (churning  of  the  ocean  of  milk) (M.B.  Adi  Parva,  Chapter  18,  Verse  8) . (ii)  Ananta  is  the  noblest  of  the  nagas.  (M.B.  Adi Parva,  Chapter  35,  Verse  2) . (iii)  When  there  were  mutual  dissensions  among  the nagas,  Ananta  visited  holy  places  such  as  Puskara. (M.B.  Adi  Parva,  Chapter  36,  Verse  3) . (iv)  Ananta  obtained  from  Brahma  the  boon  to  be able  to  stand  firmly  on  Dharma.  (M.B.  Adi  Parva, Chapter  36,  Verse  17). (v)  Ananta  carries  and  supports  the  earth  at  the    behest of  Brahma.   (M.B.  Adi  Parva,  Chapter  36,  Verse    18). (vi)    Ananta's   father   is   Ka:'yapa    and   his   mother   is Kaclru.    (M.B.  Adi  Parva,  Chapter  65,  Verse  41 ). (vii)  Balabhadra  Rama  was    born  from    a   portion    of Ananta.    (M.B.  Adi  Parva,  Chapter  67,  Verse    152). (viii)  At  the  time  of   Tripuradahana,  Ananta   served  as the  axle  of  Siva's  chariot.   (M.B.  Drona  Parva,  Chapter 202,  Verse  72). SETU.  A  King  of  the  family  of  Bharata.  He  was  the son  of  Babhru  and  the  father  of  Anarabdha.  (Bhaga- vata,  Skandha  9) . SEYA.  One  of  Visvamitra's  sons  who  were  expound- ers of  the  Vedas.  (M.B.  Anus asana  Parva,  Chapter  4, Stanza  58). SlBII.  Grandson  of  Hiranyakas  ipu,  who  had  four  sons called  Anuhrada,  Hrada,  Prahlada  and  Sarhhlada,  and of  the  four,  Sarhhlada  had  three  sons  called  Ayusman, Sibi  and  Baskala.  (Agni  Purana,  Chapter  19). (1 )  This    Sibi   was  the     son   of  Hiranyakas  ipu.    (Adi Parva,  Chapter  65,  Verse  18). (2)  This  Asura  took  birth  again  and  lived    as    a    King by  the  name  Druma.    (M.B.    Adi    Parva,    Chapter   67, Verse  8). SlBI  II.  Inhabitants  of  the  country  called  Sibi;  they  are called  Saibyas  also.  The  following  information  about the  country  is  gathered  from  Mahabharata. (i)  Sunanda,  mother  of  King  Santanu  was  a  princess of  this  country.  (M.B.Adi  Parva,  Chapter  95,  Verse 44). (ii)   Govasana,    father-in-law   of     Yudhisthira,   was    a King  of  Sibi.   (Adi  Parva,  Chapter  95,  Verse  76). (iii)  Nakula,  during  his  triumphal  tour  of  the   western regions,  conquered  the  kingdom  of  Sibi.    (M.B.    Sabha Parva,  Chapter  7) . (iv)  People  of  Sibi  attended  the  Rajasuya  yajna conducted  by  Yudhisthira  with  presents.  (Sabha  Parva, Chapter  52,  Verse  14) . (v)  A   King   called   Usinara,  once   ruled  the  country. (Vana  Parva,  Chapter  131,  Verse  21 ). (vi)  The  kingdom  of  Sibi  was  once  under  the  jurisdic- tion of  Jayadratha.  (Vana  Parva,    Chapter   267,   Verse 11). (vii)    Arjuna  annihilated  the  armies  of    the  kingdom  of Sibi     which    followed   Jayadratha     to    the   battlefield. (Vana  Parva,  Chapter  271,  Verse  28) . (viii)   The     maharathas     of  Sibi,      with    their   armies, arrayed  under  the  banner  of  Duryodhana    to   fight    the Pandavas.  (Udyoga  Parva,  Chapter  195,  Verse  7). (ix)  Karna    once   subjugated     the   kingdom   of    Sibi. (Drona  Parva,  Chapter  91,  Verse  38) . (x)  The  people  of  the  country  in  earlier  days  were illiterate  and  ignorant.  (Karna  Parva,  Chapter  45, Verse  34) . SlBI  III.  A  King  born  in  the  dynasty  of  Usinara.  He was  present  at  the  wedding  of  Draupadi.  He  fought  on the  side  of  the  Pandavas  in  the  great  war  and  was killed  by  Drona.  (Drona  Parva,  Chapter  155.  Verse  19). King  Sibi  had  four  sons  Bhadra,  Suvira,  Kekaya  and Vrsadarbha.  (Bhagavata,  9th  Skandha). SlBi  IV.  An  Indra.  There  were  four  sects  of  Devas called  Suparas,  Haris,  Satyas  and  Sudhis  in  Tamasa Manvantara,  and  there  were  twentyseven  Devas  in each  Sect.  Sibi,  who  performed  hundred  yajfias  then was  Indra.  (For  details  see  under  Manvantaram). SlBI  V.     An  ancient  Rajarsi. 1)  Genealogy.     Descended      from      Visnu       thus      : — Brahma-Atri-Candra-Budha-Pururavas-  Ayus  -  Nahusa- Yayati-  Anudruhyu  -  Sabhanara  -  Kalanara  -  Srnjaya  - Us"Inara-Sibi. Sibi  was  born  to  Usinara  of  Madhavl,  daughter  of Yayati. 2 )  Suhotra  made  to  give    way.     King    Suhotra   of  Kuru dynasty  once  on  his  return  from  a  visit  of  maharsis  saw King  Sibi    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   Narada    came  there  and  asked  the  kings why    they    stood    there   thus  blocking  the  path.     They answered   Narada    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." Narada  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  hundred- fold by  return.  King  Uiinara  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  Narada's  advice,  Suhotra  gave  way  to Sibi  and  proceeded  on  his  way.  (Vana  Parva,  Chapter 194). 3)  Sibi  tested.     Sibi'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   Sibi.  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  ;  •'!  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 SIDDHA  I 716 SIKHANDI 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 Kapotaroma  will  be  born  to  him.  (Vana  Parva,  Chap- ter 197). 4)  Other  information. (i)  When  Yayati  fell  down  on    earth  from  heaven,  Sibi promised  to  transfer    to    him   the   merits    acquired    by him  (Sibi).  (Adi  Parva,  Chapter  93,  Verse  3). (ii)    Sibi  worships  Yama  in   his   court.    (Sabha    Parva, Chapter  8,  Verse  10). (iii)  Sibi  too  was  present  in  the  company  of  Indra  to witness  the  fight  between  Arjuna  and  Drona  in  the battle  between  King  Virata  and  Kauravas  at  the Virata  city  in  connection  with  the  lifting  of  Virata's cow  by  the  Kauravas.  (Virata  Parva,  Chapter  56,  Verse 9).     , (iv)  Sibi   loved   Indra    very    much.      (Bhisma    Parva, Chapter  9,  Verse  7). (v)  People  of  the  Yadu  dynasty  presented  Sibi  a  sword. (Santi  Parva,  Chapter  166,  Verse  89). (vi)  He   gifted   away    his    son    to    the   brahmins,    and therefore  he  attained   heaven.     (Sand    Parva,    Chapter 234,  Verve  19;  Anus asana Parva,  Chapter  137,  Verse4) . (vii)  He  did  not  eat  flesh.  (Anus asana  Parva,    Chapter 11 5,  Verse  61). 5)  Conclusion.     The  story  of  two  Kings   connected   with the  episode  of  the  dove  and  the     kite   is    mentioned    in the     Mahabharata.     One   of  the    Kings  is  Sibi  and  the other  Uslnara,  father  of  Sibi.  (See  under  Uslnara) . SIDDHA  I.  A  Deva  Gandharva.  This  Gandharva  was born  to  Prajapati  Kasyapa  by  his  wife  Pradha.  (Maha- bharata, Adi  Parva,  Chapter  65,  Verse  46) . SIDDHA  II  (THE  SIDDHAS).  A  group  of  Devas.  The group  of  devas  called  Siddhas  lived  on  the  Himalayas near  the  hermitage  of  Kanva.  (M.B.  Adi  Parva,  Chap- ter 70,  Verse  15).  It  is  mentioned  in  Mahabharata, Sabha  Parva,  Chapter  8,  Verse  29,  that  this  group of  Gods  stay  in  the  palace  of  Yama  serving  him. SIDDHA.  The  Devi  (goddess)  consecrated  in  Rambha- vana,  wearing  a  water-vessel  with  a  snout,  rosary,  boon, and  fire,  is  called  Siddha.  ( See  under  Devi) . 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) . SIDDHAPATRA.  A  warrior  of  Subrahmanya.  (Maha- bharata Salya  Parva,  Chapter  45,  Verse  66) . SIDDHARTHA  I.  A  King.  This  King  was  the  rebirth of  the  asura  Krodhavasa.  (Bharata,  Adi  Parva,  Chapter 67,  Verse  60) . SIDDHARTHA  II.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  64). SIDDHARTHA  III.  The  name  of  Buddha  in  his  child- hood. (See  under  Buddha). SIDDHARTHA  IV.  A  minister  of  King  Dasaratha. (Valmiki  Ramayana,  Ayodhya  Kanda,  Sarga  36). SIDDHASRAMA.  A  hermitage.  The  place  at  which Vamana  thrust  Mahabali  down  to  Patala.  This  place became  a  hermitage  later.  When  ViSvamitra  took  Sri Rama  and  Laksmana  to  the  forest  for  the  protection  of his  sacrifice,  he  showed  them  this  hermitage.  (Valmiki Ramayana,  Balakanda,  Sarga  29,  Verse  22). SIDDHI  I.'  A  daughter  of  Daksa.  Thirteen  daughters including  Siddhi  were  married  by  Dharmadeva.  (Visnu Purana,  ArhSa  1,  Chapter  7). SIDDHI  II.  A  goddess.  Kunti  the  mother  of  the Pandavas  was  the  human  rebirth  of  this  goddess.  (M.B. Adi' Parva,  Chapter  67,  Verse  120).  This  goddess Siddhi  had  walked  in  front  of  the  army  of  Subrahmanya, 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.  Salya  Parva,  Chapter  46, Verse  64). SIDDHI  III.  The  son  of  an  Agni  (fire)  named  Vlra. Siddhi  was  born  to  this  Vlragni,  by  his  wife  Sarayu. The  story  stating  how  this  agni  once  screened  the  sun by  his  radiance,  occurs  in  Mahabharata,  Salya  Parva, Chapter  218. SIGHRA.  A  King  of  the  Solar  dynasty.  In  Bhagavata, 9th  Skandha,  it  is  said  that  he  was  the  son  of  Agni- purna  arid  father  of  Maru. SIGHRAGA.  One  of  the  sons  of  Sampati.  (Matsya Purana,  6,  35). SlGRU.  A  particular  caste  of  people.  In  the  Dasarajna war  they  fought  against  Sudas  and  got  themselves  de- feated. (Rgveda,  7-18-19). SIKATA.  An  ancient  hermit.  When  the  Bharata-battle was  going  on  this  hermit  approached  Drona  and  request- ed him  to  stop  the  battle  forthwith.  (M.B.  Drona Parva,  Chapter  190,  Verse  34). SIKATAKSA.  A  holy  place.  Once  Yudhisthira  visited  this holy  place.  (M.B.  Vana  Parva,  Chapter  125,  Verse  12). SlKHAI^DAM.  Things  which  were  born  from  the  blood of  Vrtrasura  and  which  Brahmins,  Ksatriyas  and  Vaisyas are  forbidden  from  eating.  (Santi  Parva,  Chapter  282, 60). SIKHANDT  (SlKHAMDINl  I).  Rebirth  of  Amba, daughter  of  the  king  of  Kasi.  Amba  ended  her  life  with the  vow  that  she  would  take  revenge  on  Bhisma  and  was born  in  the  next  life  as  the  daughter  of  king  Drupada under  the  name  Sikhandini,  and  Sikhandini  helped Arjuna  in  the  war  at  Kuruksetra  to  kill  Bhisma.  (For the  history  of  Amba  ending  in  two  lives  see  under  Amba. Certain  pieces  of  information  not  included  under  that head  are  given  below). (1)  Sikhandini    was   present   at  the  wedding  of  Abhi- manyu  in  the  city  of  Upaplavya.( Virata  Parva,  Chapter 72,  Verse  17). ( 2)  Sikhandi  learned  archery  at  the  feet  of  Dronacarya. (Udyoga  Parva,  Chapter  192,  Verse  60). (3)  On  the  first  day  of  the  great  war  a  duel  was  fought between  Sikhandi    and   Asvatthama.      (Bhisma   Parva, Chapter  45,  Verse  46) . (4)  Sikhandi    retreated   from    battle-field    in    fear    of Drona.     (Bhisma  Parva,  Chapter  69,  Verse  31 ). SlKHAIifDINl  II 717 SIMHALA (5)  A  second  duel  was  fought  by  him  and  Asvatthama. (Bhisma  Parva,  Chapter  82,  Verse  26). (6)  Sikhandl  broke  the  arrow  of  Salya  with  his    divine arrow  (Bhisma  Parva,  Chapter  85,  Verse  29) . (7)  He  tried  to  kill  Bhisma.     (Bhisma    Parva,    Chapter 108,  Verse  45). (8)  Sikhandl  attacked  Bhisma  at  the  instance  of  Arjuna. (Bhisma  Parva,  Chapter  UO,  Verse  1). (9)  He  followed  that  attack  with   many    other    attacks. (Bhisma  Parva,  Chapters  114,  118  and  119). ( 10)  Sanjaya  praised  the  prowess  of  Sikhandl  to  Dhrta- rastra.     (Drona  Parva,  Chapter  10,  Verse  45) . (11)  Bhurisrava  and  Sikhandl  fought  with    each    other. (Drona  Parva,  Chapter  14,  Verse  43). (12)  Sikhandl      and    Kama    fought   with    each   other. (Drona  Parva,  Chapter  26,  Verse  7). (13)  Sikhandl    and    Balhika  fought    with    each    other. (Drona  Parva,  Chapter  96,  Verse  7) . (14)  In  the  fight  that  followed,  Sikhandi   was   defeated by  Krtavarman.  (Drona  Parva,  Chapter  114,  Verse 82). (15)  Krpacarya  defeated     Sikhandl.     (Drona   Parva, Chapter  169,  Verse  22). (16)  In    the   battle    that   followed    with    Krtavarman, Sikhandi  fainted.  (Karna  Parva,  Chapter  26,  Verse  26).. ( 1 7)  Defeated  by  Krpacarya,  Sikhandl  had  to  run  away for  life.      (Karna  Parva,  Chapter  54). (18)  Karna  defeated  Sikhandl.  (Karna  Parva,  Chapter 61,  Verse  7). (19)  Annihilating  the  army    of  Prabhadrakas  Sikhandl fought   fiercely   with    Krtavarman   and   Krpa.     (Salya Parva,  Chapter  15,  Verse  7) . (20)  Sikhandl   resisted    the    advance    of    Asvatthama. (Salya  Parva',  Chapter  16,  Verse  6) . (21)  In  the  fierce  battle  that  was  fought   after    the   fall of  Bhisma   AsVatthama  killed  Sikhandi. (Sauptika  Parva, Chapter8,  Verse  65). (22)  Synonyms    of    Sikhandl  used   in    Mahabharata. Bhlsmahanta,  SikhandinI,  Draupadeya,    Drupadatmaja, Pancalya,  Yajnaseni  etc. SIKHANDINI  (II).  Wife  of  Antardhana  born  in  the dynasty  of  emperor  Prthu.  The  emperor  had  two  sons called  Antardhana  and  Vadl.  To  Antardhana  was born  of  Sikhandini  a  son  called  Havirdhana,  who married  Dhi sana  born  in  the  dynasty  of  Agni,  and  the couple  had  six  sons  called  Praclnabarhis,  Sukra,  Gaya, Krsna,  Vraja  and  Ajina.  (Visnu  Purana,  Chapter  14, Part  1). SlKHAVAN  A  maharsi,  who  lived  in  the  court  of  Yudhi- sthira.  (Sabha.  Parva,  Chapter  4,  Verse  14). SlKHAVARTA.  A  Yaksa,  who  lives  in  the  court  of  Kubera worshipping  him.  (Sabha  Parva,  Chapter  10,  Verse  17). SlKHl.  A  naga  born  in  the  Kasyapa  dynasty.  (Udyoga Parva,  Chapter  103,  Verse  12). SlKHIDHVAJA.  A  king,  who  ruled  over  Malava  during the  first  Dvaparayuga  in  the  seventh  Manvantara. Cudala,  daughter  of  the  king  of  Saurastra  was  Sikhidh- vaja's  wife.  The  Jnanavasistham  contains  a  story  about how  the  royal  couple  renounced  all  attachments  in  life as  the  result  of  intense  tapas. Sikhidhvaja  and  Cudala  began  practising  jnanayoga (communion  through  knowledge) .  It  was  Cudala,  who gained  Siddhis  first.  Though  the  king  was  pleased  with the  achievements  of  his  wife  he  felt  sorry  about  his failure  or  drawbacks.  Cudala  had  attained  the  Siddhi  to travel  even  in  air.  Though  she  told  her  husband  empha- tically that  he  could  practise  jnanayoga  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  reveal- ed her  actual  form,  and  the  king  agreed  to  return  with her  to  the  palace  and  practise  jnanayoga  there.  At  that juncture  Cudala  created  by  her  soul-power  celestial women  like  UrvasI  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  Cudala  returned  with  the  king to  the  kingdom. SlKSAKA.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  76). SlLA.  Daughter  of  Dharmarsi.  She  was  wedded  by  Marici maharsi.  For  some  reason  the  maharsi  cursed  her  and she  was  transformed  into  a  stone  in  the  Gaya  temple. (Vayu  Purana,  108). SILAVAN.  A  divine  sage.  In  Mahabharata,  Daksinatya- patha,  Udyoga  Parva,  Chapter  83,  there  is  a  reference to  a  conversation  between  this  Maharsi  and  Sri  Krsna. SlLAVATl.  A  heroine  reputed  for  her  chastity  and fidelity  to  her  husband.  Her  husband,  Ugrafravas  was cruel  and  vicious.  Yet  SilavatI  used  to  adore  him.  Once Ugrasravas  fell  a  victim  to  the  disease  of  leprosy.  From that  time ,  SilavatI  used  to  go  about  begging  in  the houses  of  Brahmanas  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  man- sion. Water  was  flowing  in  front  of  the  gate  and  so SilavatI  returned  from  there  with  her  husband  without stepping  into  the  water.  When  they  reached  home, Ugrafravas  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,  Ugrasravas  felt an  irresistible  desire  to  visit  that  brothel.  He  expressed his  desire  to  her.  Quite  obediently  SilavatI  took  up  her husband  on  her  shoulders  and  went  to  the  prostitute's house.  (For  more  details  see  under  Am  mandavya, Anasuya  and  Atri) . SlLAYUPA.  A  Vedantist  son  of  Visvamitra.  (AnuSasana Parva,  Chapter  4,  Verse  54). SlLl.  A  naga  born  in  the  Taksaka  dynasty.  It  was  burnt to  death  at  the  serpent  yajna  conducted  by  Janamejaya. (Adi  Parva,  Chapter  57,  Verse  9). SlMANTINl.  The  wife  of  King  Citrtangada.  The  story of  this  SimantinI  is  given  in  Somapradosavrata  maha- tmya.  in  Skanda  Purana. SIMHACANDRA.  A  king  who  had  helped  Yudhisthira. (M.B.  Drona  Parva,  Chapter  158,  Verse  40) . SIMHAKETU.  A  warrior  who  took  the  side  of  the Pandavas  and  fought  against  the  Kauravas.  (Mahabha- rata, Karna  Parva,  Chapter  56,  Verse  49,)  This  Sirhha- ketu  was  killed  in  the  battle  of  Bharata  by  Karna. SIMHALA.  Modern  Ceylon.  In  ancient  days  this  place was  called  Simhala  and  the  inhabitants  were  called Simhalas.  The  following  statements  about  Simhala occur  in  the  Mahabharata. SIMHAPURA 718 SINlVAK (1)  The    low   caste    people  of  the  Sirhhalas  originated from  the  sides  of  NandinT,  the  cow  of  the  Devas.    ( M.B. Adi  Parva,  Chapter  174,  Verse  37). (2)  The  king  of  Simhala  had  taken  part  in  the   sacrifice Rajasuya  of  Yudhisthira.    (Mahabharata,  Sabha  Parva, Chapter  34,  Verse 'l2). (3)  The  Ksatriyas  of  Sirhhala  gave  Yudhisthira,    Chry- soprases,  pearls  and  such  other  wealth  of  the  sea  as  pre- sent.    The  people  of  Simhala  wore  clothes  studded   with jewels.    They  were  ot  dark    complexion    with    eyes    the ends  of  which  were  red.      (M.B.  Sabha    Parva,    Chapter 58,  Verse  35). (4)  The  Sirhhalas  took  the  side  of  the   Kauravas  in  the battle  of  Bharata.     In    the  Garuda    vyuha   formed    by Drona,  the  Sirhhalas  were   stationed  in    the  position    of the  neck.  (M.B.  Drona  Parva,  Chapter  20,  Verse  6) . SIMHAPURA.  A  city  in  Bharata,  famous  in  the  Puranas. This  city  was  situated  in  the  mountainous  region  of North  India.  During  the  period  of  Mahabharata, Citrayudha  was  the  king  who  ruled  over  this  city. (Mahabharata,  Sabha  Parva,  Chapter  27,  Verse  20) . Arjuna  during  his  regional  conquest  of  the  North,  de- feated this  king. SIMHASENA  I.  The  commander  of  the  army  of  Karta- vlryarjuna.  (Brahmanda  Purana,  Chapter  46).  This Sirhhasena  captured  and  imprisoned  Ravana. SIMHASENA  II.  A  warrior  of  Pancala.  In'  the  battle of  Bharata  he  took  the  side  of  the  Pandavas  and  was killed  in  the  battle  by  Drona.  Drona  Parva,  Chapter 16,  Verse  32). SIMHASENA  III.  Another  warrior  of  Pancala.  Karna killed  him  in  the  battle  of  Bharata.  (Karna  Parva, Chapter  56,  Verse  44) . SIMHAVAKRA.  An  asura.  (Skanda  Purana,  Asura Kanda, )  This  asura  fought  Subrahmanya. SIMHIKA.  A  giantess.  (Visnu  Purana,  Ams a  1,  Chapter 15,  and  Agni  Purana  Chapter  19).  Two  sons  named Hiranyakasipu  and  Hiranyaksa  and  a  daughter  named Simhika  were  born  to  Prajapati  Kasyapa  by  his  wife Did.  Simhika  was  married  by  Vipracitti.  Two  sons named  Rahu  and  Ketu  were  born  to  them.  Because they  were  the  sons  of  Simhika,  they  came  to  be  known by  the  name  Saimhikeyas. (But  it  is  stated  in  Mahabharata,  Adi  Parva,  Chapter 65,  that  Simhika  was  the  daughter  of  Prajapati  Daksa and  the  wife  of  KaSyapa.) A  story  occurs  in  Ramayana,  that  this  Simhika  caught hold  of  Hanum an  by  his  shadow  and  swallowed  him, while  he  was  jumping  to  Lanka,  and  that  Hanuman escaped  from  her.  (See  under  Rama,  para  27). SlMSUMA,  Daughter  of  a  Gandhara  King.  She  is  also known  as  Sukesi.  She  was  married  by  Sri  Krsna (M.B.  Southern  text,  Chapter  38) . SINDHU  I.  A  river  in  India,  very  famous  in  the Puranas. 1)  General  information.  It  is  assumed  in  the  Puranas that  this  river  is  a  branch  of  the  heavenly  Gariga.  By the  efforts  of  Bhaglratha,  the  heavenly  Gariga  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 Hladini,  Pavani  and  Nalini.  The  three  rivers  Sucaksus, Sita  and  Sindhu  flowed  to  the  west.  This  seventh  branch followed  Bhagiratha  and  flowed  to  Patala  to  perform obsequies  to  the  sons  of  Sagara. 2)    Other  details. (i)  Sarhvarana,  a  King,  who  was  defeated  by  his enemies,  hid  himself  for  a  while  in  the  natural  arbours on  the  basin  of  Siridhu.  (M.B.  Adi  Parva,  Chapter  94, Verse  40). (ii)  Sindhu  remains  in  the  palace  of  Varuna  and glorifies  him.  (M.B.  Sabha  Parva,  Chapter  9,  Verse  19). (iii)  Once  Markandeya  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  Ganga. (M.B.  Bhisma  Parva,  Chapter  6,  Verse  48). (vi)  By  bathing  in  the  river  Sindhu,    one   could   attain heaven.  (M.B.   AnuSasana  Parva,  Chapter  25  Verse  8) . (vii)    Once  Parvati  held  a  talk  on  the  duties  of  women. All  the  rivers  met  to  hear  the  talk.  Sindhu  was    promi- nent among    the    rivers  who  were  present.  (M.B.  Anu- sasana  Parva,  Chapter  146,  Verse   18). (viii )    This   is   one    of  the    rivers   which   ought    to  be remembered  every  morning  and  evening.     (M.B.    Anu- sasana  Parva,  Chapter  165,  Verse  19). (ix)  Mention  about  river  Sindhu  occurs  throughout  the Rgveda.    Prominent   rivers  mentioned    in    Rgveda   are Kubha,     Sindhu,     Suvastu.  Vitasta,    Asiknl,    Parusnl, Vipasa,  Satadru,  Sarasvati    etc. SINDHU  II.  A  country  very  famous  in  the  Puranas. Jayadratha  the  King  of  Sindhu  was  present  at  the Svayarhvara  marriage  of  Draupadi  (Mahabharata,  Adi Parva,  Chapter  185,  Verse  21). SINDHUDVIPA.  A  King  of  the  Solar  dynasty.  (Maha- bharata, Anufasana  Parva,  Chapter  4,  Verse 4).  This King  was  the  son  of  Jahnu  and  the  father  of  BalakiisVa. This  King  did  penance  in  the  holy  place  called  Prthu- dakatirtha  and  attained  Brahminhood.  (M.B.  Salya Parva,  Chapter  39,  Verse  37) . It  is  mentioned  in  Bhagavata,  Skandha  9,  that  Sindhu- dvipa  was  the  son  of  Srutanabha   who   was   the   son    of Bhaglratha. 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  Puranas.  (Mahabharata,  Bhisma  Parva,  Chapter 9,  Verse  40  j. SINDHUSAUVlRA.     A  place  in  the  North-west   part   of India,  famous  in    the    Puranas.    (Mahabharata,   Vana Parva,    Chapter  86,  Verse  84) .  The  people  of  Sindhu- sauvira  do  not  know  dharma  (duty) . SINDHUTAMA.  A  holy  place.  (Mahabharata,  Vana Parva,  Chapter  82,  Verse  79).  This  is  one  of  the  famous holy  places  in  the  world  and  that  by  bathing  in  this tlrtha  one  can  obtain  heaps  of  gold. SlNI.  A  King  of  the  Yadava  dynasty.  He  secured Devaki  to  be  wedded  toVasudeva  after  defeating,  single- handed  in  battle,  all  the  kings.  A  fierce  battle  was fought  between  this  Sini  of  Devamldha  family  and Somadatta.  (Drona  Parva,  Chapter  114). SINlVAK.  A  hermit.  This  hermit  had  shone  in  the council  of  Yudhisthira.  (M.B.  Sabha  Parva,  Chapter 4,  Verse  14). SINlVALl  I 719 SISUPALA SINlVALl  I. 1)  Birth.     A  daughter  of  Arigiras.  The  wife  of   Arigiras was  Smrti.    She  gave  birth    to    four    daughters    named Kuhii,  Raka,  Anumati  and    Sinlvall.      (Visnu    Purana, Arhsa  1,  Chapter  10). (It  is  mentioned  in  Bhagavata,  Skandha  6,  that Sinlvall  was  the  third  daughter  of  Arigiras  by  his  wife Sraddha. 2)  Other  details. (i)  Drsyadrsya  is  another  name  of  Sinlvall.  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  Drs~yadrs"ya  (seen  and  unseen).  Siva bears  her  in  his  forehead.  So  she  has  another  name Rudrasuta.  (M.B.  Vana  Parva,  Chapter  218,  Verse  5). (ii)  Siva  used  Sinivali  as  the  yoke  of  the  horses  of  his chariot  in  the  battle  with  Tripuras.  (M.B.  Karna Parva,  Chapter  34,  Verse  32). (iii)  At  the  time  of  his  birth  Sinlvall  had  come  to  see the  child  Subrahmanya.  (M.B.  Salya  Parva,  Chapter 45,  Verse  13). (iv)  It  is  mentioned  in  Atharva  Veda  that  Sinivali  is  a wife  of  Mahavisnu. SINlVALl  II.  A  daughter  born  to  Brhaspati  by  his wife  Subha.  It  is  stated  in  Vayu  Purana,  Chapter  90, that  though  Sinivali  was  given  in  Marriage  to  Praja- pati  Kardama,  she  abandoned  him  and  lived  with Soma  ( Moon) . SlPHA.  A  river  extolled  in  Rgveda.  It  is  stated  in Sukta  104,  Anuvaka  15,  Mandala  1  of  the  Rgveda  that the  asura  named  Kuyava  should  be  thrown  into  the depths  of  Sipha  as  he  stole  money. SIRADHVAJA.  Janaka  the  father  of  Slta.  (For  further details  see  under  Janaka ). SlRlSAKA.  A  naga  born  in  Kasyapa  dynasty.  (Udyoga Parva,  Chapter  103,  Verse  14). SlRlSl.  A  Vedantist  son  of  Viivamitra.  (Anusasana Parva,  Chapter  4,  Verse  59). SIRKALI.  A  sacred  place  in  South  India.  Brahmapura is  another  name  for  this  place  which  is  near  Kumbha- konam  in  Tanjore  District.  The  place  was  sanctified  by the  birth  of  Tirujnanasambandhar.  (For  further  details see  under  Tirujnanasambandhar). SlSlRA.  Son  of  Soma  the  Vasu,  of  his  wife  Manohara. To  the  couple  were  born  four  sons  called  Varcas, Prana,  Ramana  and  Sis"ira.  (Adi  Parva,  Chapter  66, Verse  22). SlSlRAPARVATA.  A  mountain  near  Mount  Meru. (See  under  Mahameru) . SlSTA.  Dhruva's  son  by  Dhanya.  Sista  married  Su- cchaya,  daughter  of  Agni.  Four  sons,  Krpa,  Ripunjaya, Vrtta  and  Vrka  were  born  to  them.  (Matsya  Purana, 4/38). SlSTI.  A  son  of  Dhruva.  Dhruva  had  two  sons,  Sisji and  Bhavya,  by  his  wife  Sambhu.  Sisti's  wife,  Succhaya gave  birth  to  five  sons,  namely,  Ripu,  Ripunjaya, Vipra,  Vrkala  and  Vrkatejas.  The  eldest  of  them  Ripu was  the  father  of  the  Manu,  Caksu Fa.  (Visnu  Purana, Arhsa  1,  Chapter  13). SlSU.  A  son  born  to  the  Saptamatrs  due  to  the  blessing of  Subrahmanya.  The  eyes  of  the  child  were  blood-red. It  was  called  Virastaka  as  well.  (Vana  Parva,  Chapter 228,  Verse  11). SlSUMARA  I.  A  Rsi.  This  Rsi  used  to  live  in  water  in the  form  of  a  crocodile.  There  is  a  story  about  him  in the  Pancavirhsa  Brahmana. Once  all  the  Rsis  joined  together  in  praising  Indra. Sij'umara  alone  remained  silent  without  taking  part  in it.  Seeing  this,  Devendra  ordered  Sisumara  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,  subse- quently felt  that  he  could  not  do  it  too  much.  By  his austerity  he  acquired  "Samavidya".  He  even  compos- ed a  "Sama"  (a  hymn)  in  praise  of  Indra.  In  later times  it  became  famous  as  "Sarkarasama". SlSUMARA  II.  A  constellation  so  called  because  it  is  in the  form  of  a  Sixumara  (Crocodile) .  It  is  said  to  be the  starry  form  of  Visnu.  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  Sisumara is  Mahavisnu,  who  is  the  support  of  all  light  and effulgence.  Dhruva,  son  of  Uttanapada  came  to  be installed  at  the  tail-end  of  Sisumara  as  he  had  wor- shipped Visnu.  Siiumara  is  dependent  upon  Visnu,  the Lord  of  all,  and  Dhruva  is  dependent  upon  SiSumara. Surya  is  dependent  on  Dhruva.  (Visnu  Purana,  Part  2, Chapter  9). SlSUMARAMUKHl.  A  woman  follower  of  Subrah- manya. (M.B.  Salya  Parva,  Chapter  46,  Verse  22). SlSUNAGA.  The  first  King  of  the  Sisunaga  dynasty. He  founded  the  dynasty  after  defeating  Nandivardhana of  Pradyota  family,  King  of  Magadha.  Though  he first  belonged  to  Kas'i  region,  later  on  he  settled  down in  Magadha.  Kakavarna  was  SiSunaga's  son. The  following  ten  Kings  of  Sisunaga  dynasty  ruled  the country  for  360  years.  (1)  Kakavarna  (2)  Ksema- dharma  (3)  Ksemajit  (4)  Vindhyasena  (5)  Bhumi- mitra  (6)  Ajatagatru  (7)  Varhsaka  (8)  Udasi  (9) Nandivardhana  (10)  Mahanandi.  (Matsya  Purana, 272,  6-17;  Vayu  Purana  99.  314-315). SlSUPALA.  KingofCedi. 1)  Previous  birth.    Jaya   and   Vijaya,    gate-keepers    at Vaikuntha   were    born  thrice  in  asura  womb  as  a  result of  the   curse    by   munis    like   Sanaka.  They  were    first born     as     Hiranyaksa     and     Hiranyakasipu,    next    as Ravana   and    Kumbhakarna    and     the    third    time    as Sisupala  and  Dantavaktra.  (See  under  Jayavijayas) . 2)  Birth.     Sisupala  was  the    son   of  King   Damaghosa of   Cedi    by   his    wife,    Srutasravas     (Bhagavata,    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    Sisupala'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 Si  SU  PALAVADHAPARVA 720 SlTA 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.    Damaghosa    placed    the child  on  the  lap    of  each    of  them.    But,    no    physical change   occurred  to    him.  Then  one  day  Sri  Krsna  and Balabhadra     came     to   see     the    child,  whose   mother Srutasravas    (she    was    also  the  sister  of  Krsna's  father) placed  him  on  Krsna's  lap.  Immediately  two  hands  and the    third    eye    of  the  child  vanished,  and  with  tears  in her    eyes  the     mother     prayed     Krsna    never    to    kill SiSupala,  and  Krsna  promised    that   he   would    forgive the  crimes  of  Sis'upala  a  hundred  times.  (Sabha    Parva, Chapter  43) . 3)    Other  information. (i)  Sis upala  was  present  at  the  wedding    of    Draupadi. In  his  attempt  to  draw  the    bow   he    fell    down    on    his knees.  (Adi  Parva,  Chapter  185,  Verse  23). (ii)    He  was  present  at    the   wedding   of  the    daughter of  the  King  of  Kalinga  also.  (Santi    Parva,    Chapter  4, Verse  6) . (iii)  He  was  the    Commander-in-Chief   of  the    armies of  Jarasandha.  (Sabha  Parva,  Chapter  14,  Verse  10). (iv)  When  Bhima  conquered  all  the  kingdoms  Siiupala honoured  him.  (Sabha  Parva,  Chapter  29,  Verse  11). (v)  He  too  was  present  at  the  Rajasuya  of  Yudhisthira. (Sabha  Parva,  Chapter  234,  Verse  14). (vi)  At    the   Rajasuya,  Krsna   heaped    insulting  words on  Sisupala.  (Sabha  Parva,  Chapter  37). (vii)  Sisupala  objected    to    the   selection    of  Krsna   as president  of  the  Rajasuya  and   controversy  followed    it. (Sabha  Parva,  Chapter  39,  Verse  11). (viii)  Sis'upala     insulted     Bhlsma     at    the     Rajasuya. (Sabha  Parva,  Chapter  41 ). (ix)   Once    in    the    absence  of  Krsna  Sis'upala  attacked Dvaraka.  (Sabha  Parva,  Chapter  45   Verse  7). (x)    He   stole    the  sacrificial  horse  of  Vasudeva.  (Sabha Parva,  Chapter  45,  Verse  9) . (xi)  He  abducted  the  wife   of  Babhru.    (Sabha   Parva, Chapter  45,  Verse  10). (xii)  He  abducted  the  daughter  of  his  uncle,    the  King of  Visala.  (Sabha  Parva,  Chapter  45,  Verse  11 ). ( xiii )  Following  the  above  he  was   killed   in   battle  by Krsna.  (Chapter  45,  Verse  25,  Sabha  Parva) . (xivj    After  death  his  effulgence  got  absorbed  in  Krsna. (Sabha  Parva,  Chapter  45,  Verse  26) . (xv)   Krsna  once  told  Arjuna    that    he  killed    Sis'  upala for  his  (Arjuna's)  good.  (Drona    Parva,    Chapter    181, Verse  21). SlSUPALAVADHAPARVA.  A  Sub-Parva  of  Sabha Parva,  Chapters  40-45. SlSUROMA.  A  naga  (serpent)  born  in  the  family  of Taksaka.  This  Naga  was  burnt  to  death  in  Janame- jaya's  Sarpasatra.  ( Mahabharata,  Adi  Parva,  Chapter 57,  Verse  10). SITA.  A  warrior  of  Subrahmanya.  (Mahabharata, Salya  Parva,  Chapter  45,  Verse  69). SlTA.    Wife  of  Sri  Rama. 1)  Who  is  Sftd?  Sita  is  the  incarnation  of  Mahalaksml. Laksmi  took  the  birth  of  a  woman  because  of  the  curse ofSarasvatl.  VedavatI,  Sita,  Pancall,  all  these  women of  chastity  were  the  incarnations  of  Laksmi  The  stories of  Laksmi  passing  from  birth  to  birth  such  as  VedavatI, Tulasi,  Sita,  Pancall  and  so  on  until  at  last  she  reached  the world  of  Visnu,  occurring  in  various  Puranas  are collected  and  given  here. Laksmi,  SarasvatI  and  Gariga  were  the  wives  of  Maha- visnu.  One  day  Visnu  was  sitting  with  his  three  wives and  entertaining  them  with  conversation  when  Devi Ganga  looked  at  Visnu  amorously.  Instantly  a  quarrel arose  among  the  three  of  them.  When  the  row  became uncontrollable,  SarasvatI  cursed  Laksmi  to  take  birth in  the  earth  as  a  plant.  Ganga  cursed  SarasvatI  and made  her  a  river.  SarasvatI  cursed  Ganga  and  made  her a  river.  At  the  end  of  all  these  rows  and  curses  Visnu stood  up  and  said  to  Laksmi.  "Laksmi!  you  will  take birth  as  the  daughter  of  Dharmadhvaja  on  the  earth with  the  name  Tulasi.  In  order  that  the  curse  ofSarasvatl may  come  true,  a  plant  called  Tulasi  (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  Sankhaciida  born  from  my  portion  will marry  you." The  curse  was  realized.  SarasvatI  and  Ganga  became rivers.  Laksmi  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  Daksasavarni  who  was  born  from  a  portion of  Mahavisnu.  Brahmasavarnl  was  born  from  Daksasa- varni. Dharmasavarni  begot  Rudrasavarni,  Indrasa- varni  begot  Vrsadhvaja.  Rathadhvaja  was  the  son of  Vrsadhvaja.  Two  sons  named  Dharmadhvaja  and Kusadhvaja  were  born  to  Rathadhvaja.  Dharmadhvaja and  Kus"adhvaja  were  performing  penance  before  Devi Laksmi  to  regain  the  wealth  and  prosperity  lost  by  the curse  of  the  Sun. How  did  Dharmadhvaja  and  Kusadhvaja  lose  their prosperity?  Their  grandfather  Vrsadhvaja  was  a  devotee of  Siva.  He  performed  penance  before  Siva  for  a  long time.  Siva  became  pleased  with  Vrsadhvaja  and  lived in  his  hermitage  for  the  period  of  three  Devayugas.  This king  Vrsadhvaja  made  a  proclamation  that  none  other than  Siva  should  be  worshipped.  As  all  the  other  gods were  despised,  the  Sun  got  angry  and  cursed  Vrsadhvaja. "Let  the  prosperity  of  yours  and  your  posterity  be  dest- royed." Siva  did  not  like  the  action  taken  by  the  Sun against  his  favourite.  Siva  took  his  trident  and  went against  the  Sun,  who  took  refuge  near  his  father  Pra- japati  Kagyapa.  KaSyapa  complained  to  Brahma. Brahma  ran  to  Vaikuntha.  Siva  also  came  there  with his  trident.  Visnu  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  Vrsadhavaja  died.  His  son  Rathadhvaja also  is  dead.  Rathadhvaja  has  two  sons  named  Dhar- madhvaja and  Kusadhvaja.  They  both  have  become Kings.  But  because  of  the  curse  of  the  Sun,  they  are devoid  of  any  radiance.  They  are  now  worshipping Mahalaksml  for  radiance."  Hearing  this  talk  of  Maha- visnu all  of  them  returned  to  their  places. It  has  been  mentioned  that  Dharmadhvaja  and  Ku£a- dhvaj a  had  been  engaged  in  penance  before  Mahalaksml. Devi  Mahalaksml  appeared  before  them  and  granted their  wish.  Devi  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  Mahalaksml  took  birth  by  her  portion as  the  daughter  of  Madhavl,  the  wife  of  Dharmadhvaja SlTA  I 721 SlTA  I under  the  name  Tulasi.    (For  the  rest   of  the    story    of TulasI  see  under  Tula  si,  Para  4). Malavati  was  the  wife  of  Kusadhvaja.   As   Laksmi    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  Kusadh- vaja. This  child  was  the    incarnation  of  Laksmi.    With the  birth    of   the     child     KuSadhvaja    regained    all  the wealth  and  prosperity  he  had  lost.  The  child  was  named Vedavatl  (DevavatI).  She  grew  up  and  became  a  young woman.  Her  desire  was  to  get  Mahavisnu  as  her  husband. Once  an   asura  named  Sambhu  came  to  the    hermitage of  Kusadhvaja.  When  he  saw  Vedavatl   he    fell  in   love with  her.    He  asked   Kui'adhvaja   lor    the   hand   of  his daughter,  but  Kusadhvaja  did  not  give  his   consent. Sambhu  got  angry.  He  came  back  in  the  night  and  kill- ed Kusadhvaja  with  his  sword.  Hearing  the  sound  Veda- vatl woke  up  and  saw  the  dead  body  of  her   father  lying in  a  pool  of  blood.  She  looked  at  Sambhu    angrily.     In that  fiery  look  Sambhu  was  burnt  to  ashes. Vedavatl  began  to  perform  very    severe   penance  to  get Visnu  as  her  husband.    It  was  at  this  time    that  Ravana had  begun   his  campaign  of  conquest.    He   defeated  all kings    and     was    proceeding    victoriously    through  the vicinity    of  the   Himalayas,  when  he   saw  the   beautiful damsel  Vedavati  sitting  alone  and  performing   penance. Seeing  so  beautiful  a  girl  engaged  in    penance,   he    told her  that  he  was  the  famous  Ravana  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  Ravana 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  Ravana,  she  burnt  herself  to   death.   Before death  she  vowed  that  in  the  next  birth  Mahavisnu  would become  her  husband  and  would  kill  Ravana. Ravana  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   Lanka   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  Lanka.  One   day   Narada came  to  Lanka.  Ravana  asked  Narada  for  the  reason  of constant  occurrences  of  bad  omens    in  Lanka.   Narada replied  that  the  cause  of  bad  omens  was  the  golden   box he  was  keeping  and  that  if  it  was   kept   in   Lanka    any longer,  it    would    cause   destruction  and    that  if  it  was destroyed,  great  disaster  would  follow.    Narada   advised Ravana  to  remove  the  box  without   opening  it  to  some- where else  outside  Lanka.  Accordingly   Ravana  caused the  golden  box  to  be  dropped  in  the  sea.    By    and   by  it came  with  the  waves  to   the  shore  of  Bharata    (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 Mithila. 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  DevavatI  in  the  box  mingled with  her  spirit  and  was  taking  shape  into  a  child.  When the  place  was  ploughed  for  preparing  the  spot  of  sacri- fice, 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  Slta.    It   was the  portion  of  this  Slta  herself  that    took    birth    next  as Pancall.  (Devi  Bhagavata,  Kamba  Ramayana) Other  versions. (i)  The  King  Padmaksa  performed  penance  before Mahavisnu  with  a  view  to  get  Mahalaksm!  as  daughter. Mahavisnu  gave  the  King  a  great  Phallus  to  realize his  wish.  From  that  a  beautiful  girl  was  born.  The King  named  her  Padma.  When  she  attained  marriage- able age,  the  King  made  preparations  for  her  Svayam- vara  (the  bride  herself  choosing  a  husband).  On  the day  fixed  for  the  marriage  Raksasas  came  and  destroy- ed all  the  preparations  and  killed  King  Padmaksa. Because  of  her  sorrow  at  this  disaster  Padma  jumped into  the  fire.  The  giants  searched  for  Padma  every where,  but  they  could  not  find  her.  They  returned  in disappointment. One  day,  during  this  period,  Ravana  was  travelling  in his  Aerial  chariot.  When  he  reached  this  place,  he saw  Padma  who  had  come  out  of  the  fire.  Ravana  was fascinated  by  the  beauty  of  Padma.  So  he  turned towards  her.  Seeing  this,  Padma  again  jumped  into the  pile  of  fire  for  safety.  Without  any  delay  Ravana made  a  search  in  the  pile  of  fire.  At  last  he  got  the body  of  Padma  (Ska)  in  the  form  of  five  jewels.  The disappointed  Ravana  placed  the  five  jewels  in  a box  and  took  it  to  Lanka  and  gave  it  to  his  wife Mandodari.  One  day  Mandodari  opened  that  box and  saw  Padma  sitting  in  the  form  of  a  beautiful virgin.  Thinking  that  it  .was  not  propitious  to  keep her  who  was  the  cause  of  destruction  to  Padmaksa,  his family  and  kingdom,  Mandodari  exerted  pressure  on Ravana  to  cast  the  box  out  of  Lanka.  Ravana  with his  men  took  the  box  from  Lanka  and  buried  it  in Mithila.  Before  the  box  was  closed  Padma  cursed Ravana.  "I  will  come  to  Lanka  again  to  kill  you  and your  clan." One  day  when  a  brahmin  of  Mithila  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  Slta.  (Ananda  Ramayana,  7-6). (ii)  In  Adbhuta  Ramayana  we  see  another  story  which is  somewhat  different  from  that  we  see  in  Ananda Ramayana.  It  is  given  below  : — Ravana  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  Grtsamada  was  engaged  in penance  to  get  a  daughter  who  would  be  equal  to Laksmi  in  everyway.  He  took  milk  with  the  head  of Darbha  grass  and  stored  it  daily  in  a  pot.  One  day Ravana  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  Mandodari.  Seeing  the  character  of  her husband  becoming  worse  and  worse  every  day,  Mando- dari became  miserable.  One  day  she  decided  to commit  suicide  and  drank  the  contents  of  the  pot given  by  Ravana.  The  thing  which  was  taken  for suicide,  made  her  pregnant.  Mandodari  buried  that foetus  in  Kuruksetra.  After  a  while  a  girl  was  born SITAI 722 SITAI from  it.  That  child  was  Slta,  the  daughter  of  King Janaka. (iii)  There  is  a  story  in  Devi  Bhagavata  stating  how Slta  was  born  as  the  daughter  of  Ravana.  It  is  as follows  : Ravana  wished  to  marry  Mandodarl,  the  daughter  of Maya.  Then  Maya  said  to  Ravana  thus  : — "Accord- ing to  the  horoscope  of  Mandodari,  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,  Ravana  put  the  first  child  in  a  box  and buried  it  in  the  city  of  King  Janaka.  This  child  was Slta,  the  wife  of  Sri  Rama. 2)  Marriage.     Slta   grew   up    in    the  palace   of  King Janaka.     Kugadhvaja  the  younger    brother    of  Janaka had    three   daughters.     They     were   named   Mandavi, Urmila   and    Srutakirti.    Slta  grew  up  along  with  these three  sisters.     The   four   of  them  grew  up  as  sisters  and friends.     Slta  grew  up  to  be  a    young  woman.    Several young   men   wished     to   marry    her.    Janaka     refused everyone  of  them.     One  day  the  princesses   were   play- ing with  their  maids  in  the  garden  of  the    harem.    Sita 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.    Slta   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  Slta,  from  the  palace.     He   was   amazed   at the   expertness    of   Slta.     The  bow  which  Sita  took  was Saivacapa  (the  bow  of  Siva) .  Siva  had   used    this  bow, in  days  of  old,  to  destroy  the  sacrifice   of   Daksa.    Siva, who  was  pacified  by  the  destruction  of   the  sacrifice    of Daksa  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. Slta  had  taken  that  bow  and  shot  with  it. The  King  who  had  been  thinking   about   the  marriage of  Sita  thought  that  what  he  saw  was  a  good    omen.  So the  King  made  a  proclamation  that  only  he  who    could take  the  bow  of  Siva,  draw  it,  and  shoot  with   it  would become   eligible   to   marry   Sita.     Hearing   this  many adventurers  came  to  the  palace  and  tried  to  handle   the Saivacapa   and   retreated    admitting  defeat.  It   was   at this  time  that  Vis vamitra  brought  Rama  and  Laksmana to    the    forest   for   the  protection  of  sacrifice.     Hearing about    the    Svayarhvara    of  Slta,    VisVamitra  took  the princes  to  the  palace  of  Janaka.     The  King  was  greatly pleased  when  he  learned  that  the  princes  were  the    sons of  Dasaratha,  of  the    solar    Dynasty.    Next    morning, at  the  instruction  of  his  elders  and  priests  and  teachers, Sri  Rama    stood   on  the  dais  in  the  middle  of  the  hall, where  the  Saivacapa  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.    Sita  jumped with  joy  like  a  peacock.    A  letter  was  sent  to  Dasaratha then  and  there.     Friends   and    relatives  arrived.  Under the   guidance   of  the  presiding  priest    Satananda,    the marriage   ceremony   was      conducted.    Rama    married Slta,    Bharata  married   Mandavi,   Laksmana    married Ormila,  and  Satrughna  married  Srutakirti.    The  brides and  bridegrooms  went  to    Ayodhya   with    their  Barents and  relatives.  (Kamba  Ramayana,  Balakanda) . 3)  Anasuya's  gift   of  clothes   and  ornaments.     Dasaratha who  had  become  old,  wished  to  hand  over  the  realm  to Sri  Rama.  Since    Kaikeyi  stood    as     a   hindrance,    the kingdom    fell    into    the   hands  of  Bharata.    Moreover Sita  had    to    live   in    the     forest    with  Sri    Rama    and Laksmana  for  fourteen  years.  In    the   early    period    of their    forest-life    they    visited    the   hermitage   of  Atri. Seeing    the   devotion    of  Sita     towards   her   husband, Anasuya   the   wife     of  hermit   Atri,    blessed    her   and gave  her  a  fine    garland,    clothes    and    ornaments  and cosmetics.    Anasuya   blessed    Sita   again    and  said  that she   would    shine  as  Laksmi  if  she  besmeared    her  body with  the  divine  cosmetics.  (Valmiki  Ramayana,  Ayodhya Kanda,  Sargas  118-120). 4)  Test  by  Pdrvati  and  Paramesvara.     In  the  last  year     of forest-life  Parvati  and  Paramesvara  tested  the    firmness of  the  love  of  Sita  and  Rama.  (See    under  Rama,  Para 14). 5)  Phantom  Sita.     A  few  days  before    the   abduction    of Sita  by  Ravana,  Fire  god  took  the  guise  of   a   Brahmin and  approached  Sri  Rama  and  said    :  "O,  Sri  Rama     ! The  Devas    have    sent  me    to   tell   you  certain    things which  will  take    place   shortly.     Your   incarnation  has the  aim  of  killing    Ravana.    Sita  is  meant  to  be  a  cause for  the    same.     The    death  of  Ravana  is  imminent.  He will  come  and  carry  Sita  away.    So   entrust    Sita  with me.     I  will   keep    her     carefully.     Make   a     phantom (Maya)  Sita  and  keep   her  here,    instead    of  the   real Sitadevi.  After  the  killing    of  Ravana,  when  Sita  enters fire  as  a  proof  of  her  purity,     I  will  return  Devi  Sita." Sri  Rama  agreed  to  it.  Fire  god  by  his  power  of  contem- plation, created  a  phantom  Sita,    exactly   like    the    real Sita  in  shape  and  figure  and  nature  and  placing  her  beside Rama,  he  disappeared  with  the  real  Sita.  Even  Laksmana was  not  aware  of  this  fact.  The  real  Sita  Devi  was  under the  care  of  Fire  god  till  the  moment  of  the  test  of  chastity of  Sita  by  fire,  after  the  killing  of  Ravana.  During    the time   of  entering    the    fire  the  illusory  Sita  vanished  in the  fire  and  the  real  Sita  came  out.      (Devi   Bhagavata, Skandha  9) . 6)  Sita  killed  Sahasramukha.     See    under    Sahasramukha Ravana. 7)  Abandonment  of  Sita.  See  under  Rama,  Para  31. 8)  Sita  in  the  hermitage  of  Valmiki.   Abandoned  Sita,  who was  pregnant,  wandered  about  in  the  forest    and    at  last reached  the  hermitage  of  Valmiki,  who  gave  her  protect- ion and  shelter.     The   story   of  an    occurrence    at    this time  is  given  in  Kathasaritsagara,  Alankaravatilambaka, Taranga  1. The  other  hermits  did  not  like  Valmlki's  action  of  giving shelter  to  Sita.  They  said  "Sita  is  impure.  Otherwise her  husband  would  not  have  abandoned  her.  By  her association  we  also  would  become  sinners.  As  the  hermit Valmiki  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  Valmiki.  He  said  "She  is pure  and  chaste.  I  know  it  with  my  inward  eyes."  But they  did  not  believe  it.  Then  Sita  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  Sita  in  the  Tittibhasaras  (a divine  lake  near  the  hermitage  of  Valmiki )  and  were SITAI 723 SIVA  (RUDRA) convinced  that  she  was  chaste  and  pure.  (See  under THtibhasaras  to  know  the  greatness  of  this  divine  lake) . 9)  Cursed  Sita.  Sita  was  spending  miserable  days  in  the hermitage  of  Valmlki.  Her  matrimonial  life  was  a  hell. Is  there  any  special  reason  for  misery?  Yes.  It  is  the curse  of  a  bird.  Once  Sesa  told  this  story,  of  the  cursing of  Sita  by  a  bird,  to  the  hermit  Vatsyayana.  That  story is  given  below : The  event  took  place  when  Sita  was  a  young  girl  in  the palace  of  Janaka.  One  day  while  Sita  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  Sita  they  flew up  to  a  tree  and  sang  thus:  "A  handsome  king  will  take birth  on  the  earth.  His  name  will  be  Sri  Rama.  His wife's  name  will  be  Sita.  Their  wedded  life  will  be happy. Hearing  the  song,  Sita  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  Sita.  She  asked  the  birds. "Don't  fear.  Who  are  you  ?  Where  do  you  come  from  ? Who  is  that  Rama  ?  Who  is  Sita  ?  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 Valmlki.  We  live  in  his  beautiful  hermitage.  That hermit  has  composed  the  story  Ramayana,  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  Rama  is  and  who  JanakI  is  and  what  would  happen to  her  who  lives  happily  with  him.  Hear  it !  Saying thus  the  parrots  passed  on  to  the  story  of  Rama.  Due  to the  sacrifice  of  the  hermit  Rsyas'rnga,  Mahavisnu  incar- nated as  four  persons,  of  whom  Rama  the  eldest,  with  his younger  brother  and  Visvamitra,  would  come  to Mithila.     He  would  draw  the  bow  and  marry  Sita Sita  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  Sita  herself.  They asked  her.  "Beautiful  girl  !  who  are  you?  Why  are  you so  much  interested  in  knowing  about  Rama  ?  What  is your  name  ?"  Sita  disclosed  everything  about  her  to the  birds,  and  said  "I  am  the  same  Sita,  the  daughter of  Janaka  you  have  sung  about.  I  will  let  you  go  only  on the  day  when  that  handsome  prince  Rama  comes  and marries  me.  Your  conversation  has  made  me  so  curious. You  can  live  comfortably  in  my  house,  eating  sweet- meats." The  birds  were  in  great  fear  when  they  heard this.  They  looked  at  each  other  and  replied  to  Sita. "Good  child  !  we  birds  fly  about  in  the  sky  and  perch  on trees  and  bush.  Houses  are  not  comfortable  to  us.  More- over 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  Sita  did  not  let  them  go. Then  the  male  parrot  prayed  humbly  with  anxiety. "Sita,  allow  her  to  go.  Why  do  you  detain  my  beauti- ful wife  ?  Allow  us  to  have  our  own  way  in  the  forest. My  wife  is  pregnant.  After  the  confinement  both  of  us will  come  back."  Sita  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 Sita.  The  male  bird  cried  to  Sita  to  let  him  take  his mate  along  with  him,  and  beat  his  head  on  the  ground. Sita  was  adamant.  The  female  bird,  filled  with  misery and  anger  cursed  Sita  thus.  "You  have  separated  me from  my  husband.  1  am  pregnant.  May  you  too  be separated  from  your  husband  when  you  become  preg- nant". When  she  had  finished  saying,  she  fell  on  the ground  and  wriggled  and  died.  An  aerial  chariot  came down  to  the  earth  from  heaven  for  the  soul  of  that  bird which  had  died  exalting  and  glorifying  Sri  Rama.  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  Gariga.  Before his  death  he  cried  out  in  anger.  "I  must  be  born  in  the city  of  Rama.  By  my  words,  this  Sita  should  be  sepa- rated 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  Sita.  Due  to  the  calumny  of this  washerman,  Sri  Rama  abandoned  Sita  and  she had  to  take  shelter  in  the  hermitage  of  Valmlki. (Padma  Purana,  Patala  Khanda,  Chapter  57). 10)  The  end  of  Sita.  (See  under  Rama,  Para  33) . SlTA  II.  A  river.  Mention  is  made  in  Mahabharata, Vana  Parva,  Chapter  188,  Verse  102,  that  once  the hermit  Markandeya  saw  this  river  also  in  the  stomach of  child  Mukunda  (Sri  Krsna).  This  is  one  of  the  seven branches  of  the  river  Ganges.  (See  under  Sindhu). SITAPUTANA.  A  ferocious  she-devil.  (Mahabharata, Vana  Parva,  Chapter  230,  Verse  28).  This  terrible  mon- ster causes  aborti  )n  in  women. SlTASI.  A  river  flowing  through  Sakadvlpa  and  famous in  the  Puranas.  (Mahabharata,  Bhlsma  Parva,  Chapter 11,  Verse  32). SlTIKAT<fTHA  A  naga  which  was  in  the  company  of the  nagas  that  came  to  lead  the  soul  of  Balabhadrarama to  Patala.  (Mausala  Parva,  Chapter  4,  Verse  16). SlTIKESA.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  61)). SIVA  (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.  Brahma,  for  creation,  Visnu,  for  susten- ance and  Siva,  for  annihilation  -  they  are  the  Trinity. Visnu  was  born  first,  Brahma,  next  and  Siva  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  commence- ment of  the  Kalpa  and  will  take  up  their  respective functions. The  dominant  quality  or  attribute  of  Siva  is  Tamas (darkness).  Many  stories,  with  slight  variations,  are  told in  the  various  Puranas  about  the  birth  of  Siva.  Some of  the  more  important  stories  are  summarised  below, (i)  At  the  begining  of  the  Kalpa,  while  Brahma  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.  Brahma  asked  the child  why  it  was  crying;  then  the  child  asked  Brahma to  give  him  a  name.  Though  Brahma  told  him  that his  name  was  Rudra  and  asked  him  not  to  cry,  he cried  seven  times  more.  Then  Brahma  gave  him  another SIVA   (RUDRA) 724 §IVA  (RUDRA) seven  names,  and  for  the  total  eight  names  eight Murtis  (forms)  wives  and  children  were  allotted.  Bhava, Sarva,  I*  ana,  Pasupati,  Bhlma,  Ugra  and  Mahadeva were  the  additional  seven  names,  and  Sun.  Water, Earth,  Wind,  Fire,  Sky,  the  Brahmin  who  has  taken diksa  and  Moon  were  the  eight  Murtis  and  the  presiding deities  allotted  to  them.  To  these  deities  the  following wives  were  also  allotted,  i.e.  Suvarcala,  Usa,  Vikesi,  Siva, Svaha,  Disa,  Diksa  and  Rohinl.  The  world  is  full  with their  progenies.  Sanai^cara,  Sukra,  Lohitanga,  Mano- java,  Skanda,  Sarga,  Santana  and  Budha  are  the  sons  of the  above  eight  wives.  This  Rudra  married  Sati,  daugh- ter of  Daksaprajapati.  (  Visnu  Purana,  Part  1,  Chapter  8). (ii)  Brahma  whose  predominant  quality  or  attribute is  rajas  was  born  from  the  navel  of  Mahavisnu.  From the  Centre  of  the  brow  of  Brahma  was  born  Rudra  of Tamasic  quality.  Brahma,  by  the  power  of  his  tapas, acquired  the  power  of  creation  and  created  a  red-col- oured world  by  his  attribute  of  rajas.  The  very  same world  is  annihilated  by  Rudra  at  the  close  of  the  Kalpa period.  (Devi  Bhagavata,  7thSkandha). (iii )  From  the  wrath  of  Brahma  was  born  Rudra,  from his  lap  Narada,  from  his  finger  Daksa,  from  his  mind Sanaka  and  others,  and  from  his  left  finger  a  daughter called  Viranl.  (Devi  Bhagavata,  7th  Skandha). (iv)  Four  'mental  sons'  of  Brahma  Sanaka,  Sanandana Sanatana  and  Sanatkumara  showed  disinclination  to beget  progenies.  Brahma  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  Brahma  for  names  and  stations.  Blessing  him by  saying  'ma  ruda'  (do  not  cry)  Brahma  allotted  him names  and  stations.  He  became  famous  by  the  name Rudra.  He  was  also  given  eleven  more  names  by Brahma  as  follows :  Manyu,  Manu,  Mahinasa,  Mahan, Siva,  Rtudhvaja,  Ugraretas,  Bhava,  Kama,  Vamadeva and  Dhrtavrata.  These  names  are  otherwise  famous  as follows:  Aja,  Ekapada,  Ahirbudhnya,  Tvas^a,  Rudra, Hara,  Sambhu,  Tryambaka,  Aparajita,  Is  ana  and  Tri- bhuvana.  The  eleven  Rudras  were  also  allotted  the following  eleven  positions  by  Brahma  i.e.  heart,  the  five organs  of  the  body,  vital  force  ( Prana)  wind,  fire, water,  earth,  sun  and  moon.  Rudra  has  eleven  wives, called  DhI,Vrtti,  Usana,  Uma,  Niyuta,  Sarpis,  lla,  Amb- ika,  Iravati,  Sudha  and  Diksa.  Rudra,  under  the  name Siva,  is  considered  to  be  the  third  of  the  trinity.  The doctrine  is  that  as  long  as  time  is  real,  deluge,  or  annihi- lation does  not  take  place.  Therefore,  Rudrasamhara (annihilation  by  Rudra)  may  be  taken  to  mean  only  as the  beginning  of  new  creation. (v)  At  the  commencement  of  Yuga  (era)  Brahma  was born  from  the  navel  of  Visnu.  Two  asuras  called  Madhu and  Kai^abha  rushed  up  to  kill  Brahma,  and  from  the brow  of  Visnu,  who  got  angry  towards  the  asuras  was born  Siva  holding  in  his  hands  Sula  (the  three-pronged trident).  (Vana  Parva,  Chapter  12). 2)  Family  life.  Siva  has  two  wives,  Ganga  and  Parvati (See  under  Ganga  and  Parvati).  He  lodges  Ganga  on his  head.  Uma,  Katyayani,  Gauri,  Kali,  Haimavati IsVari,  Siva,  Bhavani,  Rudra.nl,  Sarva.ni,  Sarvamangala Aparna,  Parvati,  Durga,  MrdanI,  Candika,  Ambika, Arya,  DaksayanI,  Girija,  Menakatmaja,  Camunda, Karnamoti,  Carcika  and  Bhairavl — these  are  synonyms of  Parvati.  Siva  lives  on  the  top  of  the  Mahameru, where  there  are  nine  cities.  At  the  centre  is  Brahma's ManovatI;  exactly  to  the  east  of  it  is  Indra's  AmaravatI; at  the  south-eastern  corner  is  Agni's  Tejovati;  on  the south  is  Yama's  SarhyamanI;  at  the  south-western corner  is  Krsnanjana  of  Nirrti,  on  the  west  is  Varuna's Sraddhavati,  at  the  north-western  corner  is  Gandha- vati  of  Vayu,  on  the  north  is  Kubera's  Mahodaya,  at the  north-eastern  corner  is  Siva's  Yasovati — this  is  the set  of  the  nine  cities. Two  sons  called  Subrahmanya  and  Ganapati  were  born to  Siva  of  Parvati,  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,  Hanuman and  others.  For  details  see  the  respective  words.  (Devi Bhagavata,  8th  Skandha,  9th  Skandha;  Kathasarit- sagara,  Kathamukhalambaka) . 3 )  Incarnations,     Siva  has   taken   several    partial  incar- nations, the  chief  of  which  are  given  below. (i)  Durvdsas.  (See  under  Durvasas) . (ii )  Vdnara  (Monkey] .  Siva,  Parvati  and  their  attend- ers  like  Nandikesvara  once  transformed  themselves  into monkeys  and  played  about  on  the  Himalayas.  Ravana, who  came  there  on  the  occasion  ridiculed  Nandikesvara, who,  in  great  rage,  cursed  Ravana  that  monkeys  would destroy  him.  Being  thus  cursed  Ravana  raised Kailasa  from  its  foundations  and  played  with  it. (Uttara  Ramayana) . (iii)  Sakti.  Siva  incarnated  himself  as  Sakti,  son  of Vasistha  and  was  devoured  by  Kalmasapada,  who took  the  form  of  a  Raksasa.  (Vamana  Purana,  Chap- ter 6). ( iv)  Varuna.  Siva  once  assumed  the  form  of  Varuna and  conducted  a  yajna  which  was  attended  by  the Vedas  in  assumed  forms.  (M.B.  Anusasana  Parva, Chapter  85) . 4)  Boom  granted  by  Siva.     The  Puranas  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)    Sirhhavaktra — (Skanda  Purana,  Asura  Kanda). (ii)    Rukml — (Bhagavata,  10th  Skandha) . (iii)    Bana — (Bhagavata,  10th  Skandha). (iv)    Sudaksina — (Bhagavata,  10th  Skandha). (v)      Salva—  (Bhagavata  10th  Skandha). (vi)    Vrkasura— (Bhagavata,  10th  Skandha) . (vii)  RatidevI — (Kathasaritsagara,    Lavanakalambaka, Taranga   1 ) . (viii)  Indrajit— (Uttara  Ramayana). (ix)    Bhrgu —  (Padma  Purana,  Adi  Khanda,  Chapter  2) . (x)  Gandhari— (M.B.  Adi  Parva,  Chapter  109,  Verse 107). (xi)  A  rsi  girl— (M.B.  Adi  Parva,  Chapter  168,  Verse 6). (xii)  Prabhanjana— (M.B.  Adi  Parva,  Chapter  214, Verse  20). (xiii)  Svetaki  — (M.B.  Adi  Parva,  Chapter  222,  Verse 41). (xiv)  Jarasandha— (M.B.  Sabha  Parva,  Chapter  14, Verse  64) . (xv)  Banasura—  (M.B.  Sabha  Pirva,  Chapter  33, Southern  text). (xvi)    Mankana — (Vana    Parva,    Chapter     83,     Verse 132). (xvii    Sagara  —  (Vana  Parva,  Chapter  106,  Verse  15). SlVA(RUDRA) 725 SIVA  (RUDRA) (xviii)  Bhaglratha  —  (Vana  Parva,  Chapter  103, Verse  1). (xix)  Jayadratha — (Vana  Parva,  Chapter  272,  Verse 28). (xx)    Amba—  (Udyoga  Parva,  Chapter  187,  Verse  12). (xxi)    Somadatta — (Drona  Parva,  Chapter    143,    Verse 16). (xxii)  Visnu — (Drona    Parva,  Chapter  201,  Verse  56). (xxiii)   Parasurama — (Kama  Parva,  Chapter  34,  Verse 116;  Santi  Parva,  Chapter  49,  Verse  33) . (xxiv)    Skanda —     (Salya   Parva,    Chapter     46,   Verse 46). (xxv)  ArundhatI — (Salya  Parva,  Chapter  48,  Verse 38). (xxvi)  A  Brahmin  boy — (Sana  Parva,  Chapter  153, Verse  114), (xxvii)  Tandi  muni — (Anusasana  Parva,  Chapter  16, Verse  69). 5)  Assets  of  Siva.  Siva  possesses  a  mass  of  matted  hair, red  in  colour.  It  is  known  as  Kaparda  also,  and  hence he  is  called  KapardI  as  well.  Siva  is  also  stated  to  be Agni.  He  has  three  eyes,  the  third  one  on  the  forehead being  all  fire.  Siva  is  called  Trinetra,  Phalanetra, Agnilocana  etc.  because  of  the  above  facts.  It  is  only just  and  proper  that  Siva,  who  is  the  destroyer  of  all things  should  have  relation  to  Agni.  Siva,  the  all- destroyer,  carries  the  Sula  in  his  hands  always.  Another weapon  is  named  Pinaka,  and  therefore  Siva  is  called Pinakapani  (he  who  holds  Pinaka  in  his  hands).  Both Siva  and  his  vehicle,  the  Bull,  are  white  in  colour.  The white  colour  indicates  the  justice  observed  in  the process  of  annihilation.  Siva  has  been  described  as possessing  two,  four,  eight  and  ten  hands.  Besides  the Pinaka,  he  holds  in  his  hands  the  club  called  Khatvanga, the  bow  called  Ajagava,  a  deer,  beads,  skull,  damaru (a  musical  instrument)  and  many  other  sacred  articles. Ganga  and  Candra  (moon)dwell  on  his  head,  and  he  is, therefore,  known  as  Gangadhara  and  Candracuda  also. A  Garland  made  of  human  skulls  adorns  his  neck.  Siva wears  the  skin  of  the  leopard  for  clolh  and  uses  the  skin of  the  elephant  for  blanket.  All  over  his  limbs  snakes are  worn  as  ornaments. The  Puranas  contain  stories  as  to  how  Siva  earned  most of  the  above  assets.  The  wives  of  many  Rsis  felt  ena- moured of  Siva,  who  once  appeared  in  the  garb  of  a beggar.  The  Rsis,  who  got  angry  with  Siva  on  the above  account,  decided  to  kill  him.  From  the  pit  they dug  on  the  ground,  a  tiger  emerged.  Siva  killed  it  and wore  its  skin.  A  deer  followed  the  tiger  from  the  pit. Siva  held  it  in  his  left  hand.  The  next  to  emerge  out of  the  pit  was  a  red-hot  iron  rod.  Siva  took  it  in  his hands  as  a  weapon.  Lastly  snakes  came  out  of  the  pit and  Siva  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  Siva  temple. Siva  appeared,  killed  the  elephant  and  wore  its  skin  on his  body.  Since  Siva  wore  snakes  as  ear-rings  he  came to  be  known  as  Nagakundala.  Brahma  ordered  that Rudra  should  create  people  and  accordingly  he  created people.  But,  his  creations  were  very  cruel  beings. Brahma  feared  that  they  would  eat  up  the  other  creat- ions. Brahma,  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  Siva  got  the  name  Jlmiitaketu.  (See  under Jimutaketu) . (ii)  He  became  Kapdli.  (See  under  Kapali) . (m)  Sin  of  Brahmahatya  on  Siva.  As  he  plucked  off  the head  of  Brahma  Siva  became  subject  to  the  sin  of Brahmahatya.  Blue  in  colour  and  with  grey  hair, terrible  Brahmahatya  approached  Siva  who  asked her  who  she  was  and  why  she  came.  She  ans- wered that  she  was  Brahmahatya  and  asked  Siva  to take  her  into  him.  She  entered  his  body  so  that  he  felt a  burning  sensation  all  over  him.  In  this  condition  Siva went  to  BadaryaSrama.  But,  the  great  Rsis,  Naranara- yanas  were  not  there  in  the  ar'rama.  Sad  at  heart  Siva went  to  the  river  Yamuna  to  take  a  bath.  But  the  river dried  up.  Then  he  went  to  Plaksa  island  to  bathe;  but the  island  disappeared.  Then  he  went  to  Puskara- ranya,  Magadharanya,  Saindhava.ran.ya,  Naimisaranya, Dharmaranya  etc.  all  to  no  purpose.  He  got  worn  out but  could  not  have  a  bath.  The  terrible  Brahmahatya did  not  leave  him.  Though  he  visited  sacred  rivers, asramas  and  temples  and  practised  Yoga,  Siva  did  not get  redemption  from  sin.  At  last,  in  great  disappoint- ment he  went  to  Kuruksetra,  where  he  saw  Visnu.  With folded  hands  Siva  praised  Visnu  who  advised  him  the following  means  for  absolution  from  sin.  "A  Bhagavan born  from  my  aspect  under  the  name  YogaSayi  is living  at  Prayaga.  The  great  river  Varuna  which  has started  from  the  right  leg  of  Yogasayi  and  which redeems  all  sins  as  also  the  sublime  river  Asi,  which  has started  from  his  left  leg  are  both  worshipped  by  the  whole world.  The  temple  of  Yogasayi  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  Varanasi.  Even  materialistic  or  worldly  people get  salvation  there.  It  is  my  (Visnu)  asrama.  There dwells  Surya  called  Lola  destroying  all  sins.  The  place where  Kesava  my  aspect  lives,  is  DasaSvamedha.  If  you go  there  you  will  get  redemption  from  sin." Thus  directed  by  Visnu  Siva  went  to  Varanasi  and achieved  absolution  from  the  sin  of  Brahmahatya  by bathing  in  the  holy  tirthas  there.  (Vamana  Purana, Chapters). (iv)   Birth  ofVirabhadra.     (See  under  Daksa) , (v)    Water  in  Kdlindi  got    dark    in    colour.     (See   under Parvati,  Para  2). (vi)  Siva  became  Ndgabhusana.  (See  under  Nagastram). (vii)  Blessed  SukeSa.  Vidyutkesa,  the  Raksasa  married Salakatanka,  daughter  of  Sandhya.  While  they  toured the  world  round  enjoying  their  honeymoon  Salakatanka conceived  and  delivered  in  due  course  a  son  in  the valley  of  Mount  Mandara.  Siva  and  Parvati,  who  pass- ed that  way  in  an  aerial  chariot  saw  the  child  and came  down  to  it.  By  the  blessing  of  Siva  the  child grew  up  to  a  youth  very  quickly.  Siva  named  him Sukesa  and  after  blessing  that  he  would  grow  up  to become  a  pious  soul  disappeared  from  the  scene. (Uttara  Ramayana) . (viii)  Siva,  the  father  of  Indrajit.  (See  under  Indrajit, Para  2). (ix)  Four  faces  of  Siva.  ( See  under  Tilottama,  Para  2) . (x)  Sword  of  Siva.  Siva  holds  a  sword  in  his  hand  to destroy  the  asura  tribe.  The  following  is  told  in Chapter  166  of  Santi  Parva  about  the  origin  of  the sword. SIVA  (RUDRA) 726 SIVA  (RUDRA) Brahma  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 maharsis  decided  that  there  should  be  some  other means  to  instruct  the  asuras.  They  conducted  a  Brahma- yajna  at  the  Himalayas.  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. Brahma  appeared  to  the  frightened  maharsis  and  told them  that  it  was  not  a  Jin,  but  only  the  sword  for the  destruction  of  the  asura  tribe.  Siva  took  the  sword in  his  hand,  and  as  soon  as  he  touched  it  he  became possessed  of  four  hands.  "Siva,  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  Siva  took  in  his  hands  the fiery  sword  and  raising  his  shield  he  swirled  the  sword in  various  directions." When  Siva,  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  Siva. (i)  Clash  With  Visnu.  Though  there  were  differences of  opinion  between  Siva  and  Visnu  on  many  occasions, only  very  rarely  had  occurred  actual  clashes  between  the two.  The  Puranas  refer  to  two  such  important  clashes. One  has  reference  to  a  direct  fight  Siva  fought  with Visnu  and  the  other  is  about  Siva's  fight  with  Naraya- narsi, an  incarnation  of  Visnu. There  was  no  reason  for  the  direct  fight  between  Siva and  Visnu.  The  Devas  wanted  to  test  who  was  the more  powerful  of  the  two,  Siva  or  Visnu,  and  they  told Brahma  about  the  idea  By  carrying  tales  to  them,  one against  the  other,  Brahma  made  Siva  and  Visnu  mutual enemies.  The  enmity  led  to  a  fight  between  the  two. Visvakarman  made  a  bow  for  each  of  the  contestants. In  the  fight  between  the  two  Siva  got  defeated.  Siva, who  got  angry  at  his  temporary  defeat  presented  his bow  and  arrow  to  Devarata,  King  of  Videha.  It  was this  bow,  which  Sri  Rama  broke  at  the  wedding  of Slta  in  a  later  period.  As  soon  as  the  fight  was  over the  Devas  realised  that  Visnu  was  greater  than  Siva. After  the  fight  Visnu  gave  his  bow  to  RcTka,  the Bhirgava  muni.  Jamadagni  got  it  from  Rcika,  and  he gave  it  to  Paras  urama.  It  was  with  this  bow  that Paraiurama  confronted  Sri  Rama  on  his  way  back after  wedding  Slta.  (Valmlki  Ramayana,  Balakanda, Canto  75) . The  following  story  is  related  in  the  Anusasana  Parva of  Mahibhlrata  about  the  fight  between  Narayanarsi, incarnation  of  Visnu  and  Siva. Siva,  in  great  fury,  threw  his  Sula  into  the  Yajna  hall of  Daksa,  and  the  Sula  after  reducing  the  Yajna,  to ashes,  hit  the  breast  of  Narayanarsi,  who  was  doing tapas  in  Badarikas'rama.  Narayana  raised  the  sound 'Hum' as  a  result  of  which  the  Sula  returned  to  Siva's hands,  who,  in  great  anger,  rushed  forward  to  Narayana. Narayana  placed  his  hand  on  Siva's  throat  with  the  result that  it  became  dark  in  colour.     Thenceforth    Siva  came to  be  known  as  Sitikantha  also. Narayana  plucked  a  blade  of  grass  and  recited  some mantras.  It  became  a  paras"u  ( axe) .  He  threw  it  at Siva,  who  broke  it  into  pieces,  which  act  gave  him  the additional  name  of  Khandaparasu  also.  The  fighting became  fierce  and  the  world  began  burning.  Fire refused  to  receive  offerings  made;  Rsis  could  not recollect  the  Vedas;  Rajas  and  Tamas  attacked  Devas; the  earth  shook;  planets  became  dim  and  dark; Brahma  fell  down  from  his  seat;  sky  came  down;  oceans got  dry;  the  Himalayas  crumbled.  On  the  continuous appearance  of  such  ill  omens  Brahma  and  all  the Devas  came  to  the  battlefield.  Saluting  Rudra  Brahma 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  Naranarayanas  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  Brahma  Siva  cooled  down. (ii)  Rendered  Kamadeva  bodiless  (limbless).  See  under Kamadeva,  Parva  4) . (iii)  Bore  Gangd  on  the  head.  See  under  Ganga. (iv)  Consumed  Kalakuta.  Owing  to  the  curse  of Durvasas  the  Devas  were  subjected  to  symptoms  of old  age,  and  to  produce  amrta  (nectar)  as  remedy  for this  unfortunate  development,  the  churning  of  Ksira- bdhi  (ocean  of  milk)  was  started.  Vasuki,  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  Kalakuta  emerg- ed out  of  Vasuki's  mouth.  (Another  view  is  held  that Kalakuta  rose  out  of  the  milk-sea) .  On  the  emergence  of the  deadly  poison  the  asuras  ran  off  in  great  fear,  the Devas  got  bewildered,  Bali  and  Sugrlva  too  got  fright- ened; and  without  exhibiting  his  fright  Visnu  covered his  face;  on  the  whole  it  appeared  as  though  the  entire world  would  be  reduced  to  ashes. At  this  critical  moment,  Siva,  reputed  for  his  reckless daring,  put  all  the  Kalakufa  into  his  mouth.  Frightened at  it  Parvati  held  Siva's  throat  by  her  hands  so  that the  poison  did  not  enter  his  stomach.  At  the  same time  Mahavisnu  covered  with  his  hands  Siva's  mouth so  that  the  poison  was  not  spitted  out.  Kalakuta  thus prevented  from  going  down  into  the  stomach  or  being vomited  from  Siva's  throat  got  itself  digested  in  the throat  giving  it  a  blue  colour.  Thus  did  Siva  become Nilakantha  (of  the  blue  throat).  Visnu  and  Parvati who  were  affected  by  the  flames  of  the  poison  became Nllavarna  and  Kali  respectively.  (Kamba  Ra.ma.yana, Yuddhakanda). (v)  Destroyed  Daksa's  yajna.  See  under  Daksa  Para  3) . (vi)  Fought  §ankhacuda.  (See  under  TulasT,  Para  5) . (vii)  Burned  the  Tripuras.  (See  under  Tripura). ( vii'i)  Fought  Surya.  Siva  once  plucked  out  Brahma's  head (See  under  Kapali  1 ),  and  Brahma  cursed  Siva  that  he should  beg  for  food  with  that  head  (skull)  in  his  hands. This  fierce  curse  of  Brahma  affected  Siva  so  much  that, in  uncontrollable  wrath,  he  beat  whomsoever  he  met. Thousands  of  Devas  and  others  were  killed.  Surya,  who relished  not  these  atrocities  of  Siva  confronted  him  with out-stretched  hands.  Siva  held  with  one  hand  of  his, both  the  hands  of  Surya  from  the  fingers  of  which blood  began  to  flow.  Siva  turned  Surya  round  and §IVA  (RUDRA) 727 §IVA  (RUDRA) round  by  his  hands  with  the  result  that  the  hands  of Surya  became  short.  When  Surya  became  completely drenched  in  blood  Siva  let  him  free  and  walked  to another  side  when  Surya,  laughingly  challenged  him again  to  fight.  Greatly  enraged  by  the  challenge  Siva fisted  him  on  the  face  with  the  result  he  lost  all  his teeth.  Also  he  fell  down  unconscious.  As  Surya  fell thus  Bhaga  looked  with  fierce  eyes  at  Siva,  who  then struck  the  former  on  his  face,  Both  the  eyes  of  Bhaga fell  down,  and  the  Devas  were  alarmed  by  it.  Then  all the  Adityas,  under  the  leadership  of  Indra  ran  off  to  the ten  regions  along  with  the  Maruts  and  Agni.  Only prominent  asuras  like  Prahlada  remained  on  the  scene. They  saluted  Siva.  Siva  surveyed  the  yaga  hall,  the Devas  and  the  asuras  with  his  three  eyes.  All  of  them then  ran  away  to  different  places.  Siva  looked  at  the three  Agnis  with  his  three  eyes  and  they  were  reduced to  ashes. When  Siva's  anger  subsided  Surya  was  installed  in    his former  form.  (Vamana  Purana,  Chapter  5) . (ix)    Fought  with  Andhaka.  See  under  Andhaka. (x )   Made  five  Indras  Pandavas.     The  Panda vas,  in    their former  life,  were  Indras.  (Adi  Parva,  Chapter  199). The  Devas  once  conducted  at  Naimisaranya    a    lengthy yajna  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    (death- less).    Alarmed     at  this     the    Devas   submitted    their grievance  to  Brahma  who  pacified  them   by    saying  that Yama   would    return  as  soon  as  the  yajna  was  over  and then  men  will,  as  usual  be  subjected    to  the   process   of death.     TheDevas    then    returned     to     Naimisaranya, the  scene  of  their   yajna    when    they     saw  a    woman, lustrous    as   fire,    descending   the   steps    of  Ganga    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  Ganga.  Indra  followed  her.     When they  had  thus  walked  some  distance    Siva  and   Parvati were    found  in    the  forest  at  a  game  of  dice,  and  Indra, afraid  of  Siva,  ran  way.  But,  Siva  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 Visvabhuk,    Bhutadhama,  Sibi  and  Santi.  The   woman whom  Indra  had  followed  was  Sridevi.  Siva  blessed  that the  five  Indras,  in  their  next  birth,  would  wed  Sridevi. When  the  Indras   saw    Mahavisnu  after    this    he    also blessed  them,  and  promised  them  that  he    would   incar- nate and  help  them  when  they    were   born   as   men    in their  next  life.      Then  Visnu    plucked  a    black    and   a white  hair  and    put   them   on  earth.     The   black  hair was  born  as  Sri  Krsna  in  Devaki's  womb  and  the  white hair  as  Balabhadrarama  in  the  womb  of  Rohim. (xi)  Kiratarjuniyam.    Arjuna  once  did  tapas  to  Siva,  who appeared  to  him  in  the  garb  of  a   hunter   in   the   forest and  presented  to  him  the  Pasupata  arrow.      (For  details see  under.  Arjuna,  Para  20) . (xii)   Fought  with  Mahifasura.    (See  under  Mahisasura). (xiii)  Fought  with  Vrtrdsura.  See  under  Vrtrasura. (xiv)   Burnt  Himavdn.  Siva  once  did  tapas  on  the    top    of Himavan  when  Parvati  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  Siva  opened  his  third  eye. Himavan  began  getting  burnt  by  the  fire  emitted  by Siva's  eye.  Parvati  got  alarmed  at  this/and  woke  Siva up.  He  closed  his  third  eye  and  Himavan  resumed  its former  shape.  (Anusasana  Parva,  Chapter  104) . 8)  Worship  of  Siva.  Innumerable  people  in  India worship  Siva  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 sattvic  and  which  are  not.  The  form  of  worship  called Parasupadam  (?  Pasupatam)  is  a  very  ancient  one.  It  is believed  that  the  paras upadas  once  honoured  and  after- wards opposed  the  Vedas.  The  Siva  linga  at  the  place called  Gudamillam  is  supposed  to  be  as  old  as  the second  century  B.C. One  of  the  many  symbols,  which  represent  Siva,  Sivaliriga 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  liiigas,  which  are  placed on  stools  of  various  shapes.  Lingas  are  made  of  he-stones and  stools  of  'she-stones'. There  are  also  various  types  of  lingas  indicative  of  the different  attributes  of  Siva;  for  example  Lingoclbhava, Candrasekhara,  Raudra,  Umasahita  etc.  Kamantaka, Gajari,  Kalari,  Tripuradahaka  etc.  represent  the  Lord in  his  fierce  aspects.  Siva  is  also  represented  in  poses  of blessing  Candesa,  Visnu,  Nandlsvara,  VighnesVara  and Arjuna.  He  is  also  presented  in  various  poses  of  dancing, Daksinamurti  is  represented  in  four  forms,  i.e.  Vyakhyana Jnana,  Yoga  and  Vinadhara.  Biksataka,  Kapaladharl. Garigadhara,  ArdhanarlSvara  Vrsabhavahana  and Visabhaksaka  are  other  forms  of  Siva.  Rarely  is  he  depict- ed in  the  form  of  Sadar'iva,  Mahegvara,  Ekadar  arudras Vidyefvara  andMurtyastaka.  There  are  Agamas  descrip- tive of  these  forms. Ganapati  occupies  the  most  prominent  place  among Devas  connected  with  Siva.  Ganapati  came  to  be  wor- shipped from  6-7  centuries  B.C.  His  present  idols  might have  been  made  after  this  period. There  are  many  temples  dedicated  to  Ganapati  in  South India.  Chief  among  the  idols  are  itarhpiri  (proboscis turned  to  the  left  side)  and  valampiri  (proboscis  turned to  the  right  side).  Ganapati  is  a  physical  aspect  of Siva.  Being  the  God  who  removes  obstacles  in  the devotee's  path,  Ganapati  is  called  Vighnes"vara.  The universe  is  contained  in  his  big  stomach. Next  to  Ganapati  in  importance  is  Subrahmanya.  He is  worshipped  in  South  India  only.  Kumara,  Muruka, Karttikeya,  Skanda,  Arumukha.  Guha,  etc.  are  some  of his  popular  synonyms  There  are  a  number  of  Subrah- manya temples  in  Tamil  Nadu,  many  of  them  on  the tops  of  hills.  In  North  India  Subrahmanya  temples  are rare.  But,  books  written  during  the  Sangha  period  go to  prove  that  Subrahmanya  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  Sakti  idols.  Sakti  is  the  Devi  closest  to  Siva. In  South  India  there  are  special  Sakti  temples  called SaktipHhalayas.  Durga  is  the  most  important  among SlVA(RUDRA) 728 SlVA(RUDRA) the  manifestations  of  Sakti.  There  are  idols  of  Durgas as  standing  in  the  lotus  flower  and  also  as  mounted  on the  lion.  Agamas  refer  to  nine  kinds  or  forms  of  Durga i.e.  Nilakanthi,  Ksemahkari,  Harasiddhi,  Raudra,  Vana, Agni,  Jaya,  Vindhyavasini,  and  Ripunagini.  Durga's most  terrible  form  is  as  Mahisasura-mardini,  found  at Mahabalipuram,  Ellora  and  other  places.  Durga  is  also called  Candika  and  Katyayani.  Durga  is  worshipped  as Nanda,  Bhadrakali,  Amba,  Rajamatarigi  etc. 9)  Siva's   life-period.     Thousand    Caturyugas    constitute one  day  of  Brahma.    According  to  the  Puranas  fourteen Indras  fall  dead  from  heaven  during  the  life  time  of  one Brahma.     Two  such  life  times  of  Brahma  form    one    life time  of  Visnu;  at  the   end    of  the    period   he    too   will expire.    Siva's  life  time  is  double  that  of  Visnu,  accord- ing to  Devi  Bhagavata,  5th  Skandha.      (For  details   see under  Manvantara) . 1 0)  Siva  and  creation  of  the  universe.  See  under  Creation ) . 11)  Maya  Siva.     ( See  under  Maya  £  iva ) . 12)  Sahasranamas  (thousand  names]  of  Siva.  The  thousand names   of  Siva  are  mentioned  mainly  in  Chapter  285  of Santi  Parva   and  Chapter    17    of  Anusasana   Parva  of Mahabharata.  There  are  substantial  differences  between the  two  lists  of  names. 13)  Asvatthamd    and  Siva.       (See    under   Agvatthama Para  6). 14)  Rudras.     The   EkadaJarudras,    viz.     Mrgavyadha, Sarpa,  Nirrti,  Ajaikapat,  Ahirbudhnya,  Pinaki,    Isvara, Kapali,   Sthanu   and  Bharga  are  the  sons  of  Siva.  (Adi Parva,  Chapter  66) . 15)  Sivabhasma    (Ashes     worn    by  Siva]     The    Puranas contain  many  references  to  the  great  power  of  Sivabha- sman.     The    following   story  about   even  Visnu  turning out  to  be  a  devotee  of  Siva  on  account  of  the  sanctity  of Sivabhasma  is  related  in  Chapter  101,    Patalakhanda  of Padma  Purana. In  the  beginning  or  during  the  Brahmapralaya  (deluge) Mahavisnu  was  lying  in  the  great  waters  of  the  deluge. On  both  sides  of  Visnu  hundred  universes  each  and  on both  sides  of  his  feet  and  at  the  centre  of  hishead  twenty universes  each  remained  attached.  One  universe  glowed as  a  gem  on  Visnu's  nose.  Maharsis  like  Lomasa  did tapas  seated  on  his  navel.  Meanwhile  Visnu  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.  Siva,  rotating  in  both  his  hands  a garland  each  made  of  a  crore  of  universes  appeared before  Visnu.  He  then  stood  up  and  enquired  of  the visitor  who  he  was.  Siva  exhibited  his  form.  Siva  told Visnu  that  he  had  not  attained  sufficient  wisdom  for creation  and  also  advised  him  to  achieve  enough  know- ledge by  first  taking  the  Varuna  bath  and  then  the Bhasma  bath. To  this  Visnu  answered  by  saying  that  there  was  no- where water  .enough  for  him  to  bathe,  and  he,  who  was closely  surrounded  by  universe's,  sat  in  water.  But,  it came  only  up  to  his  thighs.  Then  Siva  said  laughingly that  there  was  enough  water  for  Visnu  to  bathe  and cast  a  glance  at  him  with  his  (Siva)  eye  on  the  fore- head and  also  his  left  eye.  And,  immediately  Visnu's body  became  very  small  and  it  began  to  shiver.  Then Siva  said  as  follows:- "Oh!  Visnu  !  here  is  deep  water. you  may  bathe  in  it.  But  Visnu  could  not  get  into  the tremendous  pool  created  on  Siva's  lap.  So,  he  requested Siva  for  a  passage  to  get  into  the  pool.  Siva  "Oh! Visnu  !  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  can- not 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." Visnu  : — 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? Siva: — Why  can  you  not  get  hold  of  that  which  is  and ascend  ?  You  receive  this  great  Veda. Visnu  received  it,  but  it  appeared  that  his  hands  were not  strong  enough  to  hold  it.  Siva  smiled  at  the  inabili- ty of  Visnu  and  asked  him  to  get  down  into  water  by the  steps  made  of  Veda  and  when  Visnu  descended  the steps  into  the  water,  it  came  only  up  to  his  thighs.  He had  his  bath  and  then  asked  Siva  what  he  should  do next.  Siva:— "What  do  you  feel  in  your  mind?  Is  it that  you  do  not  feel  anything" Visnu: —  I  feel  not  anything. Siva :—  Jf  you  get  sanctified  by  bhasmasnana  you  will receive  the  ultimate  knowledge.  I  shall  give  you  the bhasma. Siva  took  a  pinch  of  bhasma  from  his  breast  and  chant- ing the  Gayatrl  and  pancaksara  (Om  namai'Sivaya) mantras  sprinkled  it  all  over  the  body  of  Visnu.  He also  said  to  Visnu,  "You  live,  you  meditate,  now  what do  you  feel  in  your  mind?"  Visnu  meditated  whereupon he  saw  a  very  bright  light  in  his  heart.  When  he  told Siva  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.  Visnu  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  Suklavarna (white  in  colour)  from  that  day  onwards. Mahavisnu  felt  happy  and  contented  having  seen  Siva, who  asked  the  former  what  it  was  he  saw  in  his  mind just  then.  Answering  that  he  saw  the  blissful  form  of Siva  before  him  Visnu  fell  at  the  latter's  feet.  To  Siva's query  as  to  what  boon  he  desired  to  have,  Visnu  replied that  he  wanted  to  become  a  devotee  of  Siva  and  because of  the  greatness  of  the  bhasma  Visnu  thenceforward became  a  devotee  of  Siva.  . 16)  Sivalinga  (Phallus).  Worship  of  Sivaliriga  is  a popular  practice  in  India.  The  Puranas  contain  a number  of  stories  about  the  importance  Sivalinga achieved  so  as  to  make  it  an  object  of  worship.  Three of  the  more  important  stories  are  given  below: (i)  Siva  wandered  about  the  world  lamenting  over  the death  of  Satldevi  at  the  Yajfta  conducted  by  Daksa, and  Kamadeva  followed  him  with  his  erotic  arrows  to exploit  Siva's  sorry  predicament.  During  his  wanderings Siva  once  came  to  the  Vindhya  mountain.  Kamadeva followed  him  there  too  and  began  attacking  Siva  with his  arrows  and  to  escape  from  the  fierce  onslaught  Siva took  refuge  in  the  terrible  Daru  forest.  There  Mahar- sis with  their  wives  lived.  Siva  saluted  them  and  re- quested for  alms.  But,  the  Maharsis  only  kept  mum.  They did  not  like  their  wives  saluting  Siva.  Siva  went  about the  a 'ram  a  and  all  the  women  except  Arundhati  and Anasuya,  followed  him  overcome  by  lust  for  him. Enraged  at  this,  munis  like  Bhargava  and  Angiras  cursed SIVA  (RUDRA) 729 Siva  that  his  phallus  should  drop  to  the  ground.  Immedi- ately it  fell  down  and  Siva  disappeared.  The  phallus rent  asunder  the  earth,  reached  Patala  and  rent  the universe  also.  The  whole  universe  shook  at  which Brahma  met  Visnu  at  Patala  and  enquired  of  him  the reason  for  the  universal  upheaval.  Visnu  answered  him that  the  world  shook  because  of  the  weight  of  Siva's phallus,  which  the  maharsis  had  caused  to  be  dropped. Then  Brahma,  along  with  Visnu,  came  to  the  spot where  Siva's  phallus  lay.  At  the  sight  of  the  limitless phallus  Visnu,  in  great  wonder,  descended  to  Patala mounted  on  Garuda.  Brahma,  on  his  plane,  toured above.  Both  Visnu  and  Brahma  returned  to  earth, having  failed  in  their  attempt  to  find  the  end  of  the phallus.  They  then  praised  Siva,  who  appeared  to  them. They  requested  him  to  take  back  his  phallus  from  the earth.  Siva  insisted  that  he  would  do  so  only  if  the Devas  agreed  to  worship  his  phallus.  Visnu  agreed  to the  suggestion.  Brahma  took  the  phallus,  golden brassy  in  colour.  Thereafter  Mahavisnu  created the  four  castes  and  various  :'astraic  texts  for  each  of  the castes  to  worship  the  phallus.  The  four  texts  are  known as  Saivam,  Pasupatam,  Kaladamanam  and  Kapalikam. After  making  the  above  arrangements  Brahma  and Visnu  returned.  Siva  took  back  his  phallus.  (Vamana Purana,  Chapter  6) . (ii)  Eightyeight  thousand  Balakhilyas  were  born  from the  mind  of  Brahma.  They  emaciated  their  bodies  by constant  baths,  fasting  and  worship  of  Siva.  Though they  worshipped  Siva  thus  for  one  thousand  divya  years, he  did  not  appear  in  front  of  them. Afterwards,  when  Parvati  was  travelling  by  sky  one  day, the  latter  saw  and  took  pity  on  the  Balakhilyas  and  told Siva  thus:  "These  maharsis  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  Siva  told  Parvati  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 Siva,  Parvati  told  him  thus:  If  things  be  as  you  have said  please  show  me  their  nature,  I  feel  interested.  Then Siva  asked  Parvati  to  remain  where  she  was,  telling  her that  he  would  go  to  the  Balakhilyas  and  show  her  how they  behaved.  Accordingly  Siva  went  to  them. Siva  approached  the  Balakhilyas  in  the  guise  of  a  hand- some youth,  wearing  the  Vanamala  garland  on  his head,  holding  the  alms  bowl  in  his  hands  and  complete- ly in  the  nude  and  requested  for  alms.  The  Women- folk of  the  Advaitins  were  much  attracted  by  the  hand- some youth  and  came  to  him  with  a  lot  of  fruits,  roots etc.  by  way  of  alms.  Siva  wished  them  good  and Parvati  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 Vanamala.  You  are  a  handsome  sannyasl.  If  you have  no  objection,  please  tell  us  about  you."  The sannyasl  (Siva)  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'. SIVA  (RUDRA) The  women  were  overcome  by  lust  and  one  of  them caught  hold  of  his  neck,  another  of  his  hands,  another of  his  knees,  another  of  his  hair  and  yet  another  of  his waist.  Seeing  the  excitement  of  their  wives  the  mahar- sis cried,  'Strike  him'  and  struck  down  his  phallus with  sticks  and  stones.  As  soon  as  the  phallus  was thus  felled  down,  Siva  disappeared  from  the  spot  and returned  to  Kailasa  with  Parvati. When  the  phallus  fell  down  the  whole  universe  shook and  the  maharsis  were  alarmed.  A  very  intelligent maharsi  among  them  said  : — "We  know  not  the  real facts  about  the  great  ascetic.  Let  us  take  refuge  in Brahma.  He  may  know  the  facts."  Accordingly  the maharsis  went  to  Brahma,  who  found  fault  with  their ignorance  and  indiscretion  and  asked  them  to  shed their  anger  and  please  Siva.  Accordingly  they  went  to Kailasa  and  praised  Siva,  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  'Sthanu'.  Being  install- ed at  Sthanvis'vara  it  will  be  known  as  SthanvKvara also.  Constant  meditation  upon  Sthanu  will  remove all  sins.  The  sight  of  Sthanu  will  bring  about  salva- tion." After  this  the  maharsis,  along  with  Brahma,  returned to  Dam  forest  to  carry  the  phallus  to  Sannihita.  But, they  could  not  move  it  even  by  an  iota.  They  returned again  to  Kailasa,  but  could  not  see  Siva  there.  When Brahma  sat  in  meditation  for  sometime  to  know  where Siva  was,  he  saw  in  his  mind  Siva,  in  the  guise  of  an elephant,  standing  in  the  stream  praised  by  munis. Immediately  Brahma  and  others  went  there,  but  missed Siva  there.  But  Parvati  appeared  there  and  served them  amrta  (nectar).  When  they  had  consumed  the nectar  they  saw  Siva  standing  in  the  stream,  and  they spoke  about  their  difficulties  to  him. Siva,  in  the  guise  of  the  elephant,  accompanied  them  to the  Daru  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  installa- tion attained  ultimate  realisation.  Upon  the  phallus thus  installed  Brahma  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  Brahma built,  for  the  pleasure  of  the  Devas,  seven  phalluses one  upon  the  other,  and  sages  attained  ultimate  realis- ation by  smearing  their  bodies  with  the  dust  of  the phalluses.  The  spot  where  the  phallus  was  installed became  famous  by  the  name  Sthanutlrtha.  (Vamana Purana,  Chapter  45). (iii)  In  the  beginning  Brahma  entrusted  Siva  with the  duty  of  creation  and  to  earn  the  power  for  creation he  lived  under  water  for  many  generations.  Siva having  not  returned  though  Brahma  waited  for  him long,  the  latter  created  the  prajapatis  and  got  done  by them  all  creations.  Then  it  was  that  Siva,  having acquired  all  the  more  power,  came  out  of  water.  Siva who  got  angry  that  all  creations  were  effected  in  his SIVA  (RUDRA) absence  plucked  his  phallus  and  threw  it  into  the earth.  He  said  that,  since  matters  of  creation  had  been managed  by  Brahma,  he  needed  the  phallus  no  further. The  phallus  thus  thrown  by  Siva  stuck  to  the  earth and  remained  pointed  upwards.  Next,  Siva  performed  a dance  of  annihilation  among  the  Devas  .Ultimately,  on the  request  of  the  Devas  Siva  deposited  his  fire  of  wrath in  water  .  It  is  that  fire  which  dries  up  water  in  seas, rivers  etc.  When  Siva  had  shed  his  anger  and  become quiet  the  Devas  worshipped  the  phallus,  which  had stuck  to  the  earth,  and  thenceforth  worship  of  Siva's phallus  became  popular.  (M.B.  Sauptika  Parva,  Chap- ter 17). 1 7)    Sivalilas  ( Sports  of  Siva) .     The  Puranas  refer  to     the following  sixtyfour  lilas  (sports)  of  Siva.  (1)     Devendra redeemed    from   sin.    (2)  Airavata  redeemed  from    sin. ( 3)   Building  of  Madhurapura  in  Kadamba    forest.    (4) Sri   Parvat!  born  as  Tatataka.  (5)  Pandyadeva  wedded Tatataka.  (6)     Dance  before  sage  Patanjali  (7)  Kundo- dara  granted    power  to  consume  much  rice  (8)  Quench- ed   Kundodara's    hunger  and    thirst  with  rice  etc.  and waters   of  river   Vaiga  ( 9 )  Brought  the  seven  seas  near to   please   his   wife    (10)  Brought  Malayadhvaja  down to    earth    from    Devatoka  (11)  Created  the   son   called Ugra  (12)   Ugra  given  three    weapons   like  Sula     (13) Removed  the  sea  from  his  side  (14)    Broke    the    crown oflndra  (15)  Ugrapandya  given  gold  from  Mahameru ( 16)  Taught  the  maharsis  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  sannyasin  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  sannyasins  poisonless  (29)  Killed   cows sent  by  the  same  sannyasins  (30)  Exhibited  innumerable soldiers    to   save  the  commander-in-chief  of  the  Pandya army  (31)  Gave  the  Pandya  King  a  money-bag,    which would  never  become  empty  (32)  Disguised    himself  as  a VaiSya    and    sold  bangles  (33)  Granted  astasiddhis    to Yaksis.  (34)  Opened  the    door   of  the    temple   for  the Cola  King  (35)  Supplied  water  to    the   Pandyan   army (36)  Converted  base  metals  into   gold    etc.    (37)     De- feated the  Cola  King  ( 38)  Gave  a  Sudra  a  vessel   filled with  gingelly  seeds  (39)  A  Vaisya  boy  given   victory  in a  suit  (40)  Redeemed  the  Pandya   King  from    the   sin of  brahmahatya    (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 nagavidya  (45)  Assumed  the  form  of  pork    and    saved the   small  offsprings    (46)    Small   pork   made  minister (47)  A   Khanjarlta  bird   was   taught    the   mrtyunjaya mantra  so  that  it  could  escape  from  the  attack  of  crows (48)  A    Sarari  bird  granted  salvation  (49)  Boundaries of  Madhurapura   shown    by  serpent  (50)  Defeated  the Cola  King  (51)  Dravidian  scholars  given  the  Sarhgham plank  (52)  Wrote  a  verse  for  a  brahmin  at  the  instance of  the  Pandya  King  (53)  Saved  Nakkira  (54)    Nakklra taught   sutras    (aphorisms)    (55)    Made  a  comparative 730  SIVA  (RUDRA) study  of  theses  (56)  Visited  northern  Halasya  (57) Wedded  fisher-girl  (58)  Jnfmadiksa  (initiation  into knowledge)  given  to  the  minister  called  Vatapuresa (59)  Sold  magic  horses  to  the  Pandyan  King  (60) River  made  bigger  (61)  Carried  mud  for  pancakes  (62) Cured  the  fever  and  hunch-back  of  Kubja  Pandya (63)  Made  Jnanasambandhar  kill  the  naked  ones  on theSula  (64)  Brought  tree,  tank,  Sivalinga  etc.  to Madhura  as  witnesses.  (Halasyamahatmya,  Chapter 5). 18)  Bull   of  Siva.     Cows   were     born   on    earth  from Surabhi.     The  foam    of  milk   which     flowed    like  sea from  cows  rose  into  waves  and  fell  in  Sivabhumi    (Siva land).  Siva  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  Siva's  eye    followed the  cows  there  abo.     At   last    the   Prajapatis    pacified Siva  and  presented  him  a  bull   for   vehicle.   From    that day  onwards  Siva  came  to  be  known  as  Vrsabhavahana and  Vrsabhanka  also.  (Anusasana  Parva,  Chapter  77) . 1 9)  Other  information. (i)  The  son  Suka  was  born  to  Vyasa  because  of  the blessing  of  Siva.  (Devi  Bhagavata,  1st  Skandha) . (ii)  During  the  period  of  emperor  Prthu  when  the Devas  made  the  earth  a  cow  and  milked  resources,  Siva served  as  calf.  (Drona  Parva,  Chapter  69,  Verse  24). (iii)  Siva  occupies  a  seat  in  Kubera's  court.  (Sabha Parva,  Chapter  10,  Verse  21 ). (iv)  Siva  once  presented  an  armour  to  Indra.  (Drona Parva,  Chapter  94,  Verse  61 ). (v)  When  the  battle  with  the    Tripuras    reached    its climax  in  intensity  Siva  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.  (Karna  Parva,  Chapter  34,  Verse  105). (vi)    Living  beings  are  kept  healthy  by  the   kindness   of Siva.  (Sauptika  Parva,  Chapter  18,  Verse  20). (vii)  It  was  Siva,  who  organised  the  penal  code  in    the world.  (Santi  Parva,  Chapter  59,  Verse  80). (viii)  Once  in  the   war   between    the   Devas   and    the Asuras   Siva    gave   refuge  to  Sukracarya.  ( Santi  Parva, Chapter  389,  Verse  36) . (ix)  Siva  performed  the  thread- wearing  ceremony  of Suka,  the  son  of  Vyasa.  (Santi  Parva,  Chapter  248, Verse  19). (x)  On  the  occasion  when  Siva  burnt  Tripuras  and their  city  to  ashes  they  saw  him  as  a  boy  with  five horns.  (Anusasana  Parva,  Chapter  160,  Verse  32). (xi)  There  is  a  story  in  Santi  Parva  of  Mahabharata about  Siva's  bringing  back  to  life  the  dead  child  of  a brahmin.  The  story  was  told  by  Bhisma  to  Yudhisthira. 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.  Parvati  took  pity  on  the  brahmin  and  as requested  by  her  Siva  brought  the  child  back  to  life. The  logic  and  reasoning  advanced  by  the  fox  and  the SIVA  I 731 SlVASARMAN vulture  for  their  selfish  ends  is  famous  under   the   name Grdhragoinayusarhvada. (xii)   The  following  words  are  used  in  the  Maha.bha.rata as  synonyms  of  Siva  : Aja,   Ambikapati,   Anangaiigahara,    Ananta,  Andhaka- ghatl,  Andhakanipati,  Atharva,  Bahurupa,    Bhagaghna, Bhava,  Bhavaghna,  Bhlma,  Sankara,  Sarva,    Sitikantha, Smasanavasi,    Srlkantha,   Sukra,   Sulabhrt,    Suladhara, Suladhrk,  Sulahasta,  Sulaiika,    Sulapani,    Suli,    Daksa- kratuhara,     Dhanvi,     Dhruva,       Dhurjati,       Digvasas, Divyagovrsabhadhvaja,  Ekaksa,  Ganadhyaksa,  Ganesa, Gaurisa,      Gaurihrdayavallabha,     Girlsa,     Govrsarika, Govrsabhadhvaja,  Govrsottamavahana,  Hara,  Haryaksa, Jatadhara,    Jatila,     Jati,      Kamariganasana,      Kapah, Kapardi,     Khatvangadhari,     Krttivasas,    Kumarapita, Lalataksa,      Lelihana,      Mahadeva,       Mahaganapati, Mahayogi,    Mahesvara,     Mahisaghna,       Makhaghna, Midhvan,    Mrgavyadha,  Munindra,    Nandisvara,  Nisa- carapati,  NllagrTva,   Nllakantha,  Nilalohita,  Pa&ubharta PaSupati,     Pinakadhrk,      Pinakagopta,       Pinakahasta, Pinakapani,  Pinaki,    Pingala,    Prajapati,    Rudra,    Rsa- bhaketu,  Sarva,  Sarvayoges  varesvara,  Sthanu,    Trisula- hasta,  Trisulapani,    Trilocana,     Trinayana,     Trinetra, Tripuraghati,    Tripuraghna,     Tripuraharta,     Tripura- mardana,     Tripuranasana,   Tripurantaka,   Tripuranta- kara,     Tripurardana,     Tryaksa,     Tryambaka,     Ugra, Ugre  a,    Umapati,     Visalaksa,     Vilohita,    Virupaksa, Vrsabhadhvaja,  Vrsabhanka,      Vrsabhavahana,    Vrsa- ketana,  Vrsavahana,  Yamya,  Yati,  Yogas' vara. (xiii)  Names  of  Siva.     Sambhu,    Isa,     Pasupati,     Siva, Suli,    Mahesvara,     Isvara,     Sarva,     ISana,     Sankara, Candrasekhara,       Bhutesa,      Khandaparas'u,      Girlsa, Girisa,  Mrda,  Mrtyunjaya,  Krttivasas,  Pinaki,  Pramatha- dhipa,    Ugra,    Kapardi,  Srikantha,  Sitikantha.Kapala- bhrt,  Vamadeva,    Mahadeva,     Virupaksa,    Trilocana, Krsanuretas,    Sarvajfia,     Dhurjati,      Nilalohita,    Hara, Smarahara,      Bharga,       Tryambaka,       Tripurantaka, Gaiigadhara,  Antakaripu,    Kratudhvarhsl,    Vrsadhvaja, Vyomakesa,    Bhava,    Bhima,  Sthanu,  Rudra,  Umapati, Ahirbudhnya,        Astamurti,          Gajari,        Mahanata. (Amarako'a). SlVA.  I     Wife  of  Angiras.  Consumed    by   lust   she    once slept   with    Agnideva   and    then  flew  away  in  the  form of  a  she-kite.  (Vana  Parva,  Chapter  225). SlVA  II.  Wife  of  the  Vasu  called  Anila  and  mother  of  two sons  called   Manojava  and   Avijnatagati.      (Adi    Parva, Chapter  66,  Verse  25) . SlVA  III.  The  very  noble  wife  of  Angiras.  (Vana  Parva, Chapter  225  Verse  1 ) SlVA  IV.  A  river  in  India  made  famous  in  the    Puranas. (Bhlsma  Parva,  Chapter  9,  Verse  25). SlVA(M)  One  of  the  seven  sectors  of  Plaksa  island.  Sivam Yavasam,  Subhadram,  Santam,  Moksam,  Amrtam   and Abhayam  are  the  seven  sectors. (Bhagavata,  5th  Skandha. SlVABHASMA.  See  under  Siva,  Para  15. SlVAJVARA.  See  under  Visnujvara. SlVALI&GA.  See  under  Siva,  Para  16. SIVAPUJA  (SlVA  WORSHIP).  There  are  certain  injun- ctions with  regard  to  the  worship  of  Siva.  NandikeSaand Mahakala   are    to   be   worshipped   first.     Then   should Gariga,    Yamuna,    the   ganas,   Vastupurusa,  Sakti,  and Dharma   be   worshipped.    Next,    the   navasaktis      (nine powers)  i.e.  Varna,  Jyesjha.,  Raudn,   Kali,  Kalavikarini (Kalavikalini)    Balavikarim   (Balavikalini)    Balaprama- thini,    SarvabhutadamanT  and    Manonmam    should    be worshipped.  Then  chanting  the  mantra  'Ham,  hum, ham  Sivamurtaye'  Siva  is  to  be  worshipped.  Siva  is  to be  worshipped  with  angas  (with  limbs,  touching  certain portions  of  the  body)  and  with  Vaktra  (mouth,  chant- ing). Angas  are  to  be  worshipped  with  the  chanting, Haum  Sivaya  haum'  Vaktra  with  the  chanting  'Ham Isanaya'.  GaurT  should  be  worshipped  with  the  bija 'Hrlm',  Ganapati  with  'Gam'  and  Dikpalas  like  Indra, his  arrows  and  Candesvara  should  be  worshipped  by touching  the  heart  etc.  of  the  worshipper.  (Agni  Purana, Chapter  21). SlVARATRl. 1 )  General.  Sivaratrl  is  a  holy  day.    Sivaratrl  is  observed on  the  eve  of  New  moon   day    (Caturdasi)  falling  in  the middle   of  Magha   and   Phalguna    (February-March). During  this    night,     penance     should     be     done   with fasting.   On  Caturdasi   day   penance  (vrata)    should  be observed    without  sleep  and  food  and  Siva  worshipped. 2)  Origin.  There  is  the   following   Puranic   story  about the  origin  of  the  observance  of  Sivaratri  as  a  sacred  day. Brahma  took  his  birth  in  the  lotus  that  originated   from the   navel  of  Visnu.     Brahma  trying  to  know  the  source of  the  lotus  saw  Visnu  only.     He  asked,  'Who  are  you?' and  was   answered    'I    am  Visnu,  your  father'.      That answer  did  not  satisfy   Brahma    and    a   quarrel    ensued between     him     and   Visnu   which   ended    in    fighting. Brahma    shot    the   Brahmastra,  which  Visnu  countered with  Pas upatastra  and  neither  of  the    two   was   able   to withdraw  it,  which  went  round  the  world.     While  both stood  aghast  not  knowing  what  to  do,  Sivalinga  appeared betwixt  the  two.  Both  the  ends  of  the  linga  were    invisi- ble.  To  find  the  ends  Brahma  went  upwards  and  Visnu downwards.      Though  they  travelled   a   great  distance they  could  not  find  out  the  ends,  and,  so,  returned  to  their old  seats.     Immediately  Siva  appeared  betwixt  the    two and  withdrew  the  pagupatastra.  It  was  on  Caturdasi  day in  the  month  of  Magha  that  Siva  thus    appeared.     Siva enjoined     that   in   future    Caturdasi    night  every   year should  be   observed  as  a    holy  day,    which   should    be known  as  Sivaratri.    (Kannassa  Ramayana). 3)  The  greatness  of  Sivaratri.  The  following  story  about a  sinner,  who  attained  Sivaloka  by  observing  Sivaratri is  related  in  Sivaratrimahatmya. A  son  named  Sukumara  was  born  to  the  Brahmin  mana- ger of  the  king  of  Kunjara,  a  kingdom  on  the  banks  of river  Sindhu.  The  boy  grew  up  to  be  an  immoral  fellow and  he  married  a  Candala  girl  with  whom  he  lived  for seven  years.  Five  daughters  and  two  sons  were  born  to him  of  the  Candala  woman.  The  father,  Sukumara, himself  married  the  daughters.  One  day  he,  in  the course  of  his  search  for  a  flower  to  be  worn  on  the  hair of  the  Candala  woman,  came  near  the  Siva  temple  cal- led Nagesvara.  A  Sivaratri  festival  was  being  cele- brated there  that  day  and  Sukumara,  participated  in  it. Shortly  afterwards  Sukumara  died.  Messengers  of  Kala and  Siva  arrived  to  carry  off  his  soul  and  a  battle ensued  between  the  two  for  the  soul.  His  soul  attained Sivaloka  as  he  had,  though  by  accident,  participated  in Sivaratri  festival. SlVASARMAN.  A  brahmin  well-versed  in  all  sastras (sciences).  Sivasarman,  who  lived  in  Dvaraka  had,  by his  wife  GunavatI  five  sons  called  YajnaSarman,  Veda- sarman,  Dharmasarman,  Visnu:' arman  and  SomaSar- man,  all  of  them  deeply  devoted  to  their  father.  The father  decided  to  test  the  devotion  of  each  of  the  sons. SIVASARMAN 732 SKANDAGRAHA Sivasarman  had,  due  to  Siva'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 Yajnasarman,  to  cut  the  dead  body  of  his  mother  into pieces  and  throw  thenfoff.  After  having  done  so  he  came and  saluted  his  father. After  bidding  adieu  to  Yajnasarman,  who  proved  his  devo- tion to  his  father  as  above,  Sivasarman  called  his  second son  Vedasarman  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."  Vedasarman,  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  Vedasar- man 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."  Vedasarman  drew  his  sword  and very  happily  cut  off  his  head  and  presented  it  to  the woman.  She  came  to  Sivasarman  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  Sivasarman  shuddered  at  the  sight  of their  brother's  head.  They  told  among  themselves  thus : "Our  mother  entered  eternal  Samadhi,  but  this  brother of  ours,  who  courted  death  on  behalf  of  father  is  really blessed."  Then  Sivasarman  asked  his  third  son  Dharma- Sarman  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  Vedasarman to  life.  Dharmadeva  did  so,  and  the  first  question asked  by  Vedasarman,  who  returned  to  life  as  though awakened  from  sleep,  was  about  the  woman,  whom  he had  brought  as  his  father's  wife.  Then  Vedasarman and  Dharmasarman  returned  to  their  father,  and  Dharma- sarman 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). Sivasarman  fell  into  contemplation  for  sometime  and then  told  his  fourth  son,  Visnusarman  as  follows:  "You go  immediately  to  Indraloka  and  bring  amrta  (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,  Visnusarman,  by  the power  of  his  tapas  ascended  to  the  sky  and  started  for Indraloka.  Being  told  about  the  object  of  his  visit  Indra deputed  Menaki  to  make  him  withdraw  from  the  plan. Immediately  Menaka  put  on  her  best  clothes  and  sing- ing sweet  music  occupied  the  hanging  seat  in  Nanda- navana,  and  Visnu'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, Visnusarman  turned  down  her  overtures  of  love.  At this  stage  Indra  adopted  many  magical  tricks  to  frighten away  the  unwelcome  visitor.  Angered  by  such  attempts Visnusarman  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  Visnusarman  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 Gunavatl.  Now  Sivasarman  very  much  pleased  with  his sons  sent  the  first  four  of  them  to  Visnuloka.  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  Siva'arman with  his  wife  returned  from  pilgrimage.  By  magic  he had  become  a  leper,  and  made  his  wife  also  a  leper. Somasannan,  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  ulti- mately 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  Somasarman  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. Sivasarman  blessed  his  son,  and  by  the  power  of  his yoga  ascended  to  Vaikuntha  in  the  company  of  his  wife. After  this  Soma'arman  began  practising  the  most  in- tense 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  Prahlada,  son  of  Hiranyaka' ipu  and  got  killed  by Visnu  in  the  war  between  Devas  and  Asuras.  (Padma Purana,  Bhumi  Khanda). SlVASVAMl.  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,  Kapphinabhyu- dayam,  composed  on  the  model  of  Kiratarjunlyam,  has been  unearthed  yet. SlVODBHEDA.  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) . SlYALI.  A  Puranic  place  in  Tanjore  District  in  South India.  Indra  once  fled  to  this  place  in  fear  of  the  asura called  Surapadma  and  did  tapas  there.  (Skanda Purana). SKANDA.  Subrahmanya.  (For  further  details  see  under Subrahmanya). SKANDAGRAHA.  An  evil  spirit  which  afflicts  boys  up- to  the  age  of  sixteen.  It  is  mentioned  in  Mahabharata, Vana  Parva,  Chapter  230,  Stanza  43,  that  this  spirit SKANDAPASMARA is  also  known  by    the    name    Matrkagraha   or  Purusa- graha. SKANDAPASMARA.  A  demon  derived  from  the  body of  Subrahmanya.  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  naga  (serpent)  born  in  the  family  of Dhrtarastra.  This  serpent  was  burnt  to  death  in  the sacrificial  fire  of  the  serpent  sacrifice  of  Janamejaya. (M.B.  Adi  Parva,  Chapter  57,  Verse  18). SKANDHAKSA.  A  warrior  of  Subrahmanya.  (Maha- bharata, Salya  Parva,  Chapter  45,  Verse  60) . SLESMAKA  (M).    (&LESMATAKAM).   A  forest,  it was  when  Visravas,  the  grandson  of  Brahma  and Kaikasi,  the  daughter  of  Sumali  were  living  in  this forest,  that  Ravana,  Kumbhakarna,  Vibhisana  and Surpanakha  were  born  to  them.  (Kamba  Ramayana, Purva  Kanda). SLISTI.  Son  of  Dhruva.  Dhruva  had  two  children Slisti  and  Succhaya  by  his  wife  Sambhu.  Slisti  married Succhaya.  Five  sons,  Ripu,  Ripunjaya,  Punya,  Vrkala and  Vrkatejas.  were  born  to  them.  Ripu,  the  eldest of  them,  was  the  father  of  Caksusa  Manu,  according  to Harivarh  a,  Chapter  2. SMARADCrl.  A  maid  of  Vrnda,  the  wife  of  Jalandhara. (Padma  Purana  3:9). SMR.TI.  The  sovereign  deity  of  remembrance.  It  is mentioned  in  Mahabharata,  Salya  Parva,  Chapter  46, Verse  64,  that  this  goddess  Smrti  had  walked  in  front of  the  army  of  Subrahmanya.  Smrti  was  the  wife  of Angiras.  Four  daughters,  named  Siniva.li.  Kuhu,  Rakfi and  Anumati,  were  born  to  Angiras  by  his  wife  Smrti- devi.  (Visnu  Purana,  Arhsa  1,  Chapter  10). SNANA.  Bathing.  The  Puranas  have  ordered  six  kinds of  bathing.  They  are  Nitya  snana  (daily  bath),  Naimi- ttika  snana  (incidental  bath),  Kamya  snana  (Desir- able) ,  Kriya  snana  (ceremonial) ,  Kriyanga  snana (bathing  only  the  limbs  used  for  rites)  and  Malakar- sana  snana  (Bathing  to  drag  out  excrements).  (Agni Purana,  Chapter  155) . SOBHANA.  Son-in-law  of  Mucukunda.  (See  Para  3 under  Mucukunda). SODARYAVAN.  A  chariot  of  Indra.  The  peculiarity  of this  chariot  was  that  two  chariot-fighters  could  sit  and fight  at  the  same  time  in  (his.  It  is  mentioned  in Mahabharata,  Sabha  Parva,  Chapter  24,  Verse  12, that  Indra  had,  sitting  in  this  chariot,  killed  ninety- nine  asuras  (demons).  This  chariot  passed  hands  from Indra  to  Uparicaravasu ;  from  him  to  Brhadratha,  and from  this  King  to  Jarasandha,  on  whose  death,  Indra took  possession  of  it  again.  (M.B.  Sabha  Parva,  Chap- ter 24,  Verse  48). SODASARAJAKA.  The  story  of  sixteen  famous  Kings related  by  Vyasa  to  Yudhisthira  who,  after  the  death of  Abhimanyu  in  the  war  became  averse  to  fighting. The  Kings  were  (1 )  Marutta  (2)  Suhotra  (3)  Paurava (4)  Sibi  (5)  Sri  Rama  (6)  Bhaglratha  (7)  DilTpa  (8) Mandhata  (9)  Yayati  ( 10)  Ambarlsa(ll)  Sasabindu (12)Gaya(13)  Rantideva  (14)  Bharata  (15)Prthu (16)  Para'iurama.  (Drona  Parva,  16  Chapters  from 165). SOMA  I  A  son  born  to  fire  Bhanu  by  his  third wife  Nisa,  who  had  given  birth  to  two  sons  Soma  and Agni  and  a  daughter  named  Rohinl.  (M.B.  Vana Parva,  Chapter  221,  Verse  15). 733  SOMADATTA  III SOMA  II.  One  of  the  eight  Vasus.  The  eight  Vasus  are Apa,  Dhruva,  Soma,  Dharma,  Anila,  Agni,  Pratyusa and  Prabhasa.  (Visnu  Purana,  Arhsa  1.15). SOMA  III.  A  son  of  Jarasandha.  It  is  stated  in  Bhaga- vata,  Skandha  9,  that  Jarasandha  had  four  sons  named Soma,  Sahadeva,  Turya  and  Sruta;'ru. SOMA.  A  celestial  maid.  This  celestial  beauty  perform- ed a  dance  at  the  birth  festival  of  Arjuna.  (M.B.  Adi Parva,  Chapter  122,  Verse  61) . SOMA.  Juice  extracted  from  Soma  creeper.  It  is  be- lieved that  the  devas  accept  Soma  in  sacrifices. SOMADA.  A  Gandharva  damsel.  (For  further  details see  under  Cull) . SOMADATTA  I.  A  King  of  the  Iksvaku  dynasty. Genealogy.  Descended  from  Visnu  in  the  following order  : — Brahma-Marlci-Kasyapa-Vivasvan-Vaivasvata Manu-Iksvaku-Dista-Nabhaga  -  Phalantana-Vatsaprlti- Pramsu  -  Pramati  -  Khanitra-  Caksusa-Rambha-  Kani- netra  -Karandhama-Aviksit-Marutta-Dama  -  Rajyavar- dhana  -Sudhrti-  Nara-Kevala  -  Bandhuman-Vegavan  - Trnabindu-Alambusa-Visala-Hemacandra-  Dhumraksa Srnjaya-Sahadeva-Krsasva-Somadatta. SOMADATTA  II.  A  King  of  Pancala.  He  was  the great  grandson  of  Srnjaya  and  the  grandson  of  Saha- deva. The  father  of  Somadatta  was  Krsasva.  (Valmiki Ramayana,  Sarga  47) . SOMADATTA  III.     A  King  of  the  Kuru  dynasty. 1 )  General  information.     This  King   was      the     son    of Balhika  and  the  grandson    of  King  Pradlpa.  Three  sons named   Bhuri,    Bhurisravas     and    Sala    were   born    to Somadatta. 2)  Other  details. (i)  Somadatta  and  his  sons  were  present  at  the Svayamvara  marriage  of  Draupadl.  (M.B.  Adi  Parva, Chapter  185,  Verse  14). (ii)  Somadatta  had  participated  in  the  royal  consecra- tion sacrifice  of  Yudhisthira.  (M.B.  Chapter  34,  Verse 8). (iii)  This  Somadatta  was  present  at  the  Svayamvara of  Devaki.  At  that  time  there  occurred  a  hand  to hand  fight  between  Sini  and  Somadatta.  (M.B.  Drona Parva,  Chapter  11 4,  Verse  14). (iv)  The  defeat  from  Sini  being  unbearable,  Somadatta did  penance  to  get  power  to  vanquish  him  and  Siva 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  Sini  in  his palace."  Siva  granted  his  wish.  Bhuri!ravas  was  the son  born  in  conformity  with  this  boon.  He  grew  up and  defeated  the  son  of  Sini  and  kicked  him  in  the palace  of  the  King.  This  story  occurs  in  Mahabharata, Drona  Parva,  Chapter  144. (v)  Somadatta  fought  against  Satyaki  and  Bhimasena in  the  battle  of  Bharata  and  fell  down  unconscious. (Drona  Parva,  Chapter  157,  Verse  10). (vi)  In  the  battle  which  followed  this,  Satyaki  killed Somadatta.  (M.B.  Drona  Parva,  Chapter  162,  Verse 33). (vii)  It   is   mentioned    in  Mahabharata,  Asramavasika Parva,  Chapter  11,  Verse  17,  that  Dhrtarastra  perform- ed   the  sacrifice    of  giving   offerings    to    the    spirit     of Somadatta. (viii)    Somadatta  was  one  of  the  spirits  which  appeared SOMADHEYA 734 SRADDHAVATI on    the   surface    of  the  Ganges  when  invoked  by  Vyasa. (M.B.  Asramavasika  Parva,  Chapter  32,  Verse  12). SOMADHEYA.     An  ancient  country  in  east  Bharata.    It is  mentioned  in  Mahabharata,    Sabha.    Parva,   Chapter 30,  Verse  10,  that  Bhlmasena    defeated    the  people    of this  country. SOMAGIRI.     A    mountain.  This   mountain   ought  to  be thought  of  every    morning   and   evening.    (M.B,    Santi Parva,  Chapter  165,  Verse  33) . SOMAKA  I.     It    is     mentioned    in    Mahabharata,    Adi Parva,  Chapter  122,  Verse  40,    that   all   the   Ksatriyas of  the  Somaka  dynasty  are  called  Somakas. SOMAKA  II. 1)  General  information.     A  King  of  Pancala.  This  gener- ous King  was  the  son  of  Sahadeva  and  the  grandson    of Subhasa.  In  accordance  with  the   advice   of  Brahmins, the  King  once  sacrificed  his  son.     It   is   mentioned    in Mahabharata,     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.  Anusasana  Parva,  Chapter    76, Verse  25). (iii)  Never     had     he   eaten  flesh    in   his   life.     (M.B. Anuiasana  Parva,  Chapter  115,  Verse  63). (iv)  Mention  is  made  in  Mahabharata,    Sabha    Parva, Chapter  8,  Stanza  8,    that  this   Somaka   stays    in    the palace  of  Yama  praising  him. SOMAKlRTI.  One  of  the  hundred  sons  of  Dhrtarastra. (M.B.  Adi  Parva,  Chapter  67,  Verse  99) . SOMAPA.  I.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Verse  70). SOMAPA  II.  An  eternal  god  of  offerings  to  the  manes. (M.B.  Anuslsana  Parva,  Chapter  91,  Verse  34) . SOMAPA  (SOMALA).  One  of  the  seven  Pitrs.  It  is mentioned  in  Mahabharata,  Sabha  Parva,  Chapter  1 1, Verse  49,  that  this  god  dwells  in  the  palace  of  Brahma. SOMAPADA.  A  holy  place.  It  is  mentioned  in  Maha- bharata, Vana  Parva,  Chapter  34,  Verse  119,  that those  who  bathe  in  the  particular  holy  bath  called Manes' varapada  in  this  place  will  obtain  the  fruits  of a  horse-sacrifice. SOMASARMA  I.     A  brahmin.  (See  under  Gunadhya) . SOMASARMA  II.  Son  of  the  brahmin  Sivafiarma. (For  detailed  story  see  under  Sivasarma). SOMASRAMA.  A  holy  place.  He  who  visits  this  holy place  will  be  praised  by  others.  (Mahabharata,  Vana Parva,  Chapter  84,  Verse  157). SOMASRAVAS.  A  hermit.  His  father  was  Srutasravas. Once  King  Janamejaya  approached  Srutasravas  and requested  him  to  let  him  have  Somas'ravas  as  sacrificial priest.  (For  further  details  see  under  Srutasravas  III) . SOMASRAYAYAl^A.  An  ancient  holy  place  situated in  the  basin  of  the  Gahga.  The  Pandavas  visited  this holy  place  while  they  were  on  their  way  to  Pancala from  Ekacakra.  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  Somasrayayana  became  a  holy place.  (M.B.  Adi  Parva,  Chapter  169,  Verse  3). SOMATIRTHA  I.  An  ancient  holy  place  situated  in Kuruksetra.  It  is  mentioned  in  Mahabharata,  Vana Parva,  Chapter  83,  Verse  19,  that  one  could  attain  the fruits  of  the  sacrifice  of  royal  consecration  by  bathing in  this  holy  bath. SOMATIRTHA  II.  Another  ancient  holy  bath  situated in  Kuruksetra.  In  Mahabharata,  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  Prabhasa  Tirtha  also) . SOMAVARCAS.  An  eternal  god  of  offering  to  the manes.  (Mahabharata,  Anusasana  Parva,  Chapter  91, Stanza  33) . SOIilA  NADl.     A  river   famous    in    the    Puranas.    Some important  facts  about  this  river  are  given  below    :- (i)    River  Sona   remains     in   Varuna's   arsembly  wor- shipping him.  (M.B.  Sabha   Parva,   Chapter   9,    Verse 2!> (ii)  Lord  Sri  Krsna  crossed  this  river  on  his  way  from Indraprastha  to  Rajagrha.  (M.B.  Sabha  Parva,  Chap- ter 20,  Verse  27). (iii)  There  is  a  sacred  place  called  "Varhsagulma tlrtha"  in  river  Sona.  By  bathing  in  it  one  gets  the benefit  of  Asvamedha  Yaga.  (M.B.  Vana  Parva,  Chap- ter 85,  Verse  8). (iv)    River  Sona  is    regarded    as    the   source   of  Agni. (M.B.  Vana  Parva.  Chapter  222,  Verse  25) . (v)   Visvamitra,  Rama  and  Laksmana    took   rest  for  a night  on  the  banks  of  river  Sona.  (Valmiki  Ramayana, Bala  Kanda,  3 1st  Sarga) . SOI^ITAPURA.  The  capital  city  of  Banasura.  This city  was  protected  by  Siva,  Karttikeya,  Bhadrakali, Agni  and  other  divinities.  In  the  battle  between  Sri Krsna  and  Bana,  the  former  defeated  all  the  sentries and  entered  the  city  through  the  northern  gate.  Within the  fort,  Bana  was  defeated.  Mahabharata,  Sabha Parva,  Daksinatya  Pafha,  Chapter  38  mentions  that Sri  Krsna  released  Aniruddha  and  Usa  from  their prison. SOIiJITODA.  A  Yaksa.  He  remains  in  Kubera's  assemb- ly and  worships  him.  (M.B.  Sabha  Parva,  Chapter  10, Verse  17). SRADDHA  I.  A  daughter  born  to  Daksa  Prajapati  by his  wife  Prasuti.  Twentyfour  daughters  were  bcrn  to them.  Of  them,  thirteen  were  the  wives  of  Dharma- deva  including  Sraddha.. Dharmadeva  had  a  son  named  Kama  by  Sraddha. (Visnu  Purana,  Part  1.  Chapter  7). SRADDHA  II.  Surya's 'daughter.  She  had  several  other names  such  as,  VaivasvatI,  Savitrl,  Prasavitri  etc.  (For more  details,  see  under  Savitrl  I) , SRADDHA  III.  Wife  of  Vaivasvata  Manu.  (See  under Vaivasvata  Manu). SRADDHA  IV.  Daughter  born  to  Kardama  Prajapati by  Devahuti.  She  became  the  wife  of  Angiras.  They  had two  sons,  Utatthya  and  Brhaspati  and  four  daughters, Sinlvali,  Kuhu,  Raka  and  Anumati.  (Bhagavata,  3rd Skandha) . SRADDHA.  The  offering  given  to  Pitrs.  According  to the  Puranas  Sraddha  is  a  very  important  ceremony. Here,  "Pitrs"  does  not  mean  "the  souls  of  the  dead". Pitrs  belong  to  a  special  class  of  gods. SRADDHAPARVA.  A  sub-division  of  Strl  Parva  in Mahabharata.  It  comprises  Chapters  26  and  27  of Strl  Parva. SRADDHAVATI.  A  city  of  Varuna.  (See  under Asjadikpalakas) . SRAJA 735  SRlDATTA SRAJA.  An  eternal  god  concerned  with  offering  to  the manes  (ViSvadeva).  (M.B.  Anusasana  Parva,  Chapter 91,  Verse  33). SRAMA.  Son  of  Apa,  one  of  the  Astavasus.  Apa  had four  sons  named  Vairunda,  Srama,  Santa  and  Dhvani. (Visnu  Purana,  Arh'a  1,  Chapter  15). SRAVA.  Son  of  Santa,  a  Maharsi  who  belonged  to Grtsamada's  family.  He  was  the  father  of  Tamas. (Mahabharata,  Anusasana  Parva,  Chapter  30,  Verse 63). SRAVA.  Son  of  Yuvanasva,  a  King  of  the  Iksvaku dynasty.  He  was  the  father  of  the  King  Sravasta. (Maha  Bharata,  Vana  Parva,  Chapter  202,  Verse  3) . SRAVAiyA  I .  A  son  of  Murasura.  Murasura  had  seven sons.  They  were  :  Tamra,  Antarlksa,  Sravana,  Vasu, Vibhavasu,  Nabhasvan  and  Aruna.  They  were  all killed  by  Sri  Krsna.  (Bhagavata,  Skandha  10). SRAVAIVA  II.  One  of  the  twentyseven  stars  (naksatras). Those  who  perform  Sraddha  on  the  day  of  this  star will  attain  heaven.  (M.B.  Anusasana  Parva,  Chapter 39,  Verse  11). SRAVANA.     See  3rd  Para  under  Dasaratha. SRAVAT^ADVADASI.  A  holy  day.  Observance  of  a fast  on  this  day  after  a  bath  at  the  confluence  of  two rivers  is  believed  to  bring  Moksa. SRAVASAUCA.  Defilement  attached  to  the  flux  due  to abortion.  It  is  ordered  in  Agni  Purana,  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  Ksatriya  woman  if  the flux  occurred  in  the  fifth  month,  she  has  to  observe defilement  for  four  days;  and  five  days  for  a  Vaigya woman,  and  eight  days  for  a  Sudra  woman.  In  the case  of  a  Sudra  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. SRAVASTA.    Son  of  the  King  Srava.  (See  under  Srava) . SRAVASTlPURA.  Capital  city  of  Sravasta,  King  of the  Iksvaku  dynasty.  It  was  named  "Sravast!puri"or "Sravastipura"  because  it  was  built  by  Sravasta, according  to  Mahabharata,  Vana  Parva,  Chapter  202, Verse  4. SRETiTMAN.  A  Rajarsi.  Mahabharata,  Adi  Parva, Chapter  67,  Verse  51  says  that  he  was  the  rebirth  of the  fourth  Kalakeya.  The  following  pieces  of  inform- ation about  this  Rajarsi  are  gathered  from  Maha- bharata :- (i)    Sreniman     was   present    at     the     Svayarhvara    of Pancall.'  (M.B.  Adi  Parva,  Chapter  185,  Verse    11). (ii)   He  ruled   over    KumaradtSa.    Bhlmasena,    in   the triumphal  march  of  the  eastern  lands,  defeated  Sreniman. (M.  B.  Drona  Parva,  Chapter  30,  Verse  1 ). (iii)     Sahadeva,    in   his   conquest   of   Southern   lands defeated    him.      (M.  B.     Sabha  Parva,     Chapter   31, Verse  5). (iv)  In  the  course  of  the  Bharata  Yuddha,  Sreniman was  killed  by  Drona.  (M.  B.  Karna  Parva,  Chapter  6, Verse  35) . SRGALA.  A  King  of  the  "Strl  rajya".  This  king  had  at- tended the  Svayarhvara  of  the  daughter  of  Citrangada, king  of  Kalinga.  (Mahabharata,  Santi  Parva,  Chapter 4,  Verse  7) SRGALA  VASUDEVA.     See   under  Krsna,  Para  13,    Sub 'Para  5. SRlBHANU.     A   son  of  Satyabhama.    She  had  ten  sons including  Sribhfmu.  (Bhagavata  10th  Skandha). SRlBIMBAKI.     Father   of    Mrgarikavatl.      (See    under Srldatta) SRlDATTA.  Son  of  Kalanemi  a  Brahmana  of  Malava land.  Kalanemi  and  Vigatabhaya  were  the  sons  of a  Brahmana  named  Yajnasena.  After  the  death  of their  father  they  went  to  Pataliputra  for  education. The  teacher  gave  his  two  daughters  in  marriage  to them.  By  the  blessing  of  goddess  Laksmi,  Kalanemi became  rich  in  course  of  time  and  he  was  also  blessed with  a  glorious  son.  Since  he  was  given  by  the blessing  of  Laksmi  (Sri)  he  was  named  Srldatta. Srldatta  grew  up  and  became  an  expert  in  archery. Kalanemi's  younger  brother,  Vigatabhaya  left  home and  went  on  a  pilgrimage  after  his  wife's  death  by snake-bite.  Kalanemi's  king,  Vallabhasakti  was  pleased with  Srldatta  and  invited  him  to  live  in  the  palace. In  this  way,  he  became  the  intimate  friend  of  the king's  son,  Vikrama  Sakti.  After  that,  Bahusali  and Vajramusti,  the  princes  of  Avanti  became  the  friends ofSridatta.  Mahabala,  Vyaghrabhata,  Upendrabala and  Nisthuraka,  who  were  the  Minister's  sons,  also sought  the  protect  ion  ofSridatta. One  day,  Srldatta  along  with  VikramaSakti  and  other companions  went  to  bathe  to  the  banks  of  the  Gariga. While  they  were  there,  the  party  of  friends  began  to engage  in  some  amusements.  Srldatta  assumed  the  role of  a  king  and  the  others  posed  as  his  subjects. Vikramasakti,  the  king's  son,  could  not  tolerate  it.  He challenged  Srldatta  for  a  fight.  In  the  fight  Vikrama- s  akti  was  defeated.  But  he  secretly  resolved  to  kill Srldatta  by  hook  or  by  crook.  Srldatta  understood  his secret  plan. After  leaving  Vikramasakti,  Srldatta  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.  Srldatta  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.  Srldatta  also  sank  and followed  her,  but  after  some  time,  he  found  neither  the woman  nor  even  water.  He  found  himself  in  a  Siva 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,  Srldatta  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.  Srldatta  also  got  in  and  sat  near  the  cot. Many  other  women  came  and  stood  around  her. Without  any  apparent  reason  she  began  to  cry.  Srldatta 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,  Mahabali. I  am  the  eldest  of  his  one  thousand  grand-daughters. My  name  is  'Vidyutprabha'.  Visnu  has  captured  and imprisoned  our  grandfather,  Mahabali.  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 SRIDATTA 736 SRIDATTA at  the  palace  gate.  That  lion  is  a  Yaksa  who  was  cursed by  Kubera.  If  any  one  defeats  him,  he  would  be  libe- rated 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,  Sndatta  rushed  towards the  lion.  In  the  fight  that  followed,  the  lion  was  de- feated and  it  was  suddenly  transformed  into  the  old Yaksa.  Pleased  with  the  hero  who  was  instrumental  in lifting  his  curse,  he  gave  Sridatta  a  sword  called  "Mrgari- kaka"  and  then  disappeared.  Vidyutprabha  entered  the palace,  accompanied  by  her  sisters  and  Sridatta.  She gave  a  ring  to  Sridatta  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.  Sridatta,  keeping  the  sword in  his  own  hand,  stepped  into  the  water  and  sank  into it.  But  he  rose  up  in  the  river  Ganga  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  Nisthuraka.  In  the  course  of  their  talk, Nisthuraka  informed  Sridatta  that,  Vallabhasakti  passed away  and  Vikramagakti  was  then  ruling  over  the  coun- try. The  new  king  had  killed  Kalanemi  and  was  on the  look-out  for  murdering  Sridatta.  Both  of  them resumed  their  journey  and  when  they  reached  Ujjayini. 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  Malava.  Sridatta  and  Nisth- uraka 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  Sridatta happened  to  wake  up,  he  saw  to  his  horror,  that  the woman  had  killed  his  friend  Nisthuraka  and  was  eating his  flesh.  Sndatta  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  Raksasa  woman.  She  prayed to  him  not  to  kill  her  and  told  him  her  story.  She  had become  a  Raksasa  woman  by  a  curse.  Long  ago  Visva- mitra  did  tapas  to  obtain  Kubera's  place.  At  that  time Kubera  sent  her  to  break  Visvamitra'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 Raksasa  woman  with  that  figure.  He  declared  that  the curse  would  be  lifted  when  Sridatta  grasped  her  hair. She  added  that  she  had  been  killing  and  eating  the inhabitants  of  that  city  for  a  long  time  and  that  explain- ed why  the  city  had  become  deserted.  Now  that  she  was liberated  from  the  curse,  she  asked  Sridatta  what  boon he  wished  to  have. He  replied  that  he  only  wanted  his  friend  to  be  restored to  life.  After  reviving  Nisthuraka,  she  disappeared. Early  next  morning  they  reached  Ujjayini.  There,  they met  their  old  friends,  Bahu.'ali  and  others.  Sridatta described  to  them  his  experiences  after  sinking  in  the Ganga. Later,  once  when  Sridatta  went  to  a  festival,  he  happened to  meet  Mrgankavati,  daughter  of  a  King  named  Sri- bimbaki.  They  fell  in  love  with  each  other.  When  she left  the  place,  Sridatta  felt  very  much  depressed.  Eahu- sall  and  others  also  knew  about  it.  They  offered  (o  take him  to  Mrgankavati.  But  just  then  she  fell  down  un- conscious, bitten  by  a  snake.  Sndatta  soon  restored  her with  the  help  of  the  magic  ring  which  Vidyutprabha had  given  him  earlier.  After  that  he  returned  with  his friends  to  Bahusali's  house,  leaving  behind  the  ring with  Mrgankavati.  The  King  who  was  deeply  grateful for  the  cure  of  his  daughter  sent  plenty  of  wealth  and gold  to  Sridatta.  But  Sridatta  gave  all  of  them  to Bahusali's  father.  He  was  always  doting  on  Mrganka- vati 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  Mrgankavati  was  also  pining  for  him  and  was even  prepared  to  die  for  his  sake.  Sridatta  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  Mathurapuri.  On  the  next  day, Bahusall  with  three  of  his  friends  left  for  Mathura pretending  to  go  there  for  trade.  He  made  all  arrange- ments on  the  way  for  the  secret  conveyance  of  the princess.  That  night,  Sridatta  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  Sridatta,  Bhavanika  set  the  palace  on  fire and  slipped  out  of  the  building  with  the  princess.  Sri- datta sent  them  at  once  to  Mathurapuri.  The  woman and  her  daughter  who  were  burnt  alive  in  the  palace were  supposed  to  be  the  maid  and  the  princess.  Sridatta set  out  to  Mathura  to  meet  Mrgankavati.  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  over- powered them  and  galloped  away  on  horseback,  taking the  princess  with  him. Sridatta  immediately  started  in  pursuit  of  the  unknown enemy.  Shortly  after,  he  caught  sight  of  the  army  led by  a  Ksatriya  prince  who  was  taking  Mrgaukavatl  on horseback  with  him.  After  a  fierce  fight,  Sridatta 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  Mrgankavati  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  Mrganka- vati. 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 Sabara  came  that  way  and  took  up  Sridatta's  sword. Sridatta  saw  this,  but  he  got  down  from  the  tree  and instead  of  attacking  him,  merely  asked  him  whether  he knew  about  the  whereabouts  of  Mrgankavati.  To  this Sabara  said  that  he  thought  that  she  had  reached  his cottage  and  asked  Sridatta  to  accompany  his  followers to  the  cottage.  He  also  offered  to  go  with  him  and promised  to  return  his  sword  after  reaching  there. Sndatta  reached  the  cotfage  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  Mocanika  approached him  and  said: — "Why  did  you  come  here  to  court death?  Sabara  has  now  gone  out  on  some  business.  As soon  as  he  returns  he  will  offer  you  as  a  sacrifice  to Bhadrakall.  It  is  for  that  purpose  that  he  has  brought SRIDATTA 737 SRI  RAMAKRSTvTA  PAR  AMAH  AMSA you  here  and  put  in  chains.  But  there  is  yet  one  way of  escape  for  you.  This  Sahara  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,  Sridatta  married  Sahara's  daughter according  to  the  Gandharva  method.  Shortly  after,  she became  pregnant.  Her  maid  Mocanika  informed  her mother  all  about  it.  That  kind  and  affectionate  mother came  to  Sridatta  and  said  : — "Sahara  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.  Sridatta  disclosed  the  story of  that  sword  to  her  and  started  on  his  journey  again, in  search  of  Mrgankavati.  From  a  hunter  whom  he happened  to  meet  on  the  way,  he  came  to  know  that  she was  living  in  a  place  called  Nagasthala  near  Mathura, under  the  protection  of  Visvadatta  a  Brahmana. Sridatta  at  once  went  to  VijSvadatta's  house  and  made enquiries  about  his  wife.  Visvadatta  informed  him  that he  had  entrusted  her  with  a  Brahmana  who  was  the minister  and  priest  of  King  Surasena.  He  suggested that  Sridatta  should  stay  with  him  that  day  and  they could  proceed  to  Surasena's  place  next  morning. Sridatta  accordingly  stayed  there  and  started  for Mathura  at  day-break  on  the  next  day.  On  the  way he  took  bath  in  a  tank  just  outside  the  city.  While  bath- ing 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. Sridatta  was  produced  before  the  King  with  the  stolen articles.  The  king  condemned  him  to  death.  Mrgan- kavati who  was  staying  in  the  custody  of  the  minister happened  to  see  Sridatta  being  taken  to  the  place  of execution.  She  immediately  ran  up  to  the  minister  and told  him  that  Sridatta  was  her  husband.  When  the King  came  to  know  it,  he  ordered  him  to  be  brought back  to  the  palace.  As  soon  as  Sridatta  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.  Sridatta  narrated  the  whole  story  of  his sufferings  and  misfortunes  beginning  from  the  murder of  Kalanemi  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  Yaksi  by  which  he  had obtained  5000  horses  and  plenty  of  wealth.  All  this  he gave  to  Sridatta  and  his  wife. The  king  of  that  country  •  had  a  daughter.  Srldatta's next  plan  was  to  marry  her  also.  Vigatabhaya  gave him  the  necessary  help.  The  minister  took  her  with Sridatta  and  his  friends  on  the  pretext  of  offering  wor- ship at  the  temple  in  Avantl.  They  had  to  encounter a  band  of  robbers  on  the  Vindhya  mountain.  Sridatta was  overpowered  and  the  robbers  plundered  all  their wealth.  Vigatabhaya  and  others  were  captured. Sridatta  was  taken  to  be  sacrificed  to  Bhadrakali.  When he  was  about  to  be  sacrificed,  his  wife,  the  daughter  of Sahara  arrived  there  with  her  son.  Itwas  within  the territory  of  Srlcanda.  She  stopped  the  robbers  from performing  the  sacrifice  and  returned  to  her  own  house with  Sridatta.  The  Candalaband  took  Vigatabhaya  and others  to  Sridatta  and  they  were  released.  After  the death  of  King  Sahara,  Sridatta  became  the  King  of that  wood.  He  got  back  his  sword  Mrgfirikaka.  He married  the  daughter  of  Surasena.  Sridatta's  friends also  came  there.  All  of  them  joined  together  and  killed Vikramasakti  in  a  battle.  After  that  Sridatta  was  crown- ed king  of  the  whole  country  up  to  the  ocean.  (Katha- saritsagara,  Kathamukhalambaka,  Taranga  2) . SRlDEVA.  Daughter  of  King  Devaka.  This  princess  was married  by  Vasudeva.  They  had  six  sons  including Nandaka.  (Bhagavata,  Navama  Skandha;  Visnu Purana,  1.  18), SRlDHARA.  A  king  who  lived  in  Tretayuga.  (For  more information  see  under  Varatanu). SRlKRSNA.  See  under  Krsna. SRlKUNDA.  A  holy  place.  If  one  worships  Brahma  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). SRIKWDALA.  Son  of  the  Vai::  ya  Hemakundala.  (See Para  2_under  Yamuna). SRlKUNJA.  A  Sarasvati  tlrtha  situated  in  Kuruksetra. By  bathing  in  this  tlrtha,  one  gets  the  same  reward  as by  performing  an  Agnistoma  yajfta.  (Mahabharata, Vana  Parva,  Chapter  83,  Verse  105). SRIMADBHAGAVADGITA  PARVA.  A  sub-division  of Bhisma  Parva  in  Mahabharata.  Chapters  13  to  42  of Bhisma  Parva,  are  included  in  it. SRlMAN.    Son   of  Nimi,  who  was  the  son  of  Dattatreya. SRlMATA.  An  aspect  of  Devi  who  incarnated  to  kill  the Raksasa  named  Karnataka  who  used  to  abduct  the wives  of  Maharsisin  the  disguise  of  a  Brahmana.  (Skanda Purana,  3:2:  16-18). SRlMATl  I.  A  Gandharva  maid.  In  Kamba  Ramayana, Yuddhakanda  there  is  a  story  associating  this  Gandharva maid  with  the  churning  of  the  ocean  of  milk :- A  Gandharva  maid  named  Srimati  who  had  acquired incomparable  proficiency  in  music  used  to  sing  hymns  in praise  of  Laksmldevl.  Devi  appeared  before  her  and presented  a  garland  of  Kalpaka  flowers  to  Srimati.  As she  was  returning  with  the  garland,  she  met  sage Durvasas  on  the  way.  She  offered  the  garland  to  him. Durvasas  who  reached  Devaloka  with  the  garland  gave it  to  Indra.  Indra  used  it  for  adorning  the  tusk  of Airavata.  Airavata  who  was  annoyed  at  it  threw  it  away in  a  fury.  Durvasas  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  Amrta.  (For  more  details  see  under  Amrta) . SRlMATl  II.  A  woman  follower  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  3). SRlPARVATA.  A  sacred  mountain.  Those  who  go  to this  mountain  and  offer  worship  to  Sarikara  after  bath- ing in  the  forest  rivers  get  the  same  reward  as  from  an Asvamedhayaga.  (M.B.  Vana  Parva,  Chapter  85, Verse  18). SRi  RAMA.  See  under  Rama. SRI  RAMAKRSJVA  PARAMAHAMSA. A  great  thinker  who  shed  new  light  on  Indian  spiritual philosophy.  He  was  born  on  February  18,  1836  in  a village  called  Kumarpukkur.  His  father  was  Khudiram Cattopadhyaya  and  his  mother  was  Candradevl. SRlTlRTHA 738 SRSTI SRlTlRTHA.  A  holy  place  in  Kuruksetra.  In  Maha- bharata,  Vana  Parva,  Chapter  83,  Verse  46  it  is  stated that  by  bathing  and  worshipping  gods  and  pitrs  at  this holy  place,  one  would  be  blessed  with  issues. SRlVAHA.  A  naga  who  was  born  to  Kasyapaprajapati by  his  wife  Kadru.  (Mahabharata,  Adi  Parva,  Chapter 35,  Verse  13). SRlVATSA.  A  mole  on  Mahavisnu's  chest.  (For  more details  see  under  Bhrgu) . SRMARA.  A  young  deer.  Mrgamanda  daughter  of KaSyapa  gave  birth  to  Rksas  (Bears)  Srmaras  (young deer)  and  Camaras  (a  kind  of  deer  called  Bos  grun- niens).  (Valmlki  Ramayana  Aranya  Kanda,  Sarga  14). SR5IGA.  Siva's  special  musical  instrument.  (M.B.  Vana 'Parva,  Chapter  88,  Verse  8) . SR5IGARAVALLI.  Mother  of  Kambar  the  celebrated Tamil  poet  and  author  of  Ramayana. SR5IGAVAN  I. 1)  General.  A  mountain.  It  is  situated  to  the  north  of  the region  called  "Ilavrtta".  Devi  Bhagavata,  8th  Skandha refers  to  three  mountains — Nilagiri,  Svetagiri,  and  Srriga- van — 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  Kuru- varsa  in  the  course  of  his  triumphal  campaign  over  the northern  land. (ii)  This  mountain  is  rich  in  minerals,  is  of  outstand- ing brilliance,  and  is  the  abode  of  Siddhas  and  Caranas. (M.B.  Bhlsma  Parva,  Chapter  6,  Verse  5). (iii)  Saftjaya  spoke  at  length  about  this  mountain  to Dhrtarastra.  (M.B.  Bhlsma  Parva,  Chapter  8,  Verse  8) . (iv)  This  mountain  is  glorious  enough  to  be  remembered with  reverence  at  dawn  and  dusk.  (M.B.  Anusasana Parva,  Chapter  165,  Verse  32). SR&GAVAN  II.  An  ancient  sage.  He  was  the  son  of Galava.  He  married  by  force,  a  woman  named  Vrddha- kanya.  After  a  night's  married  life,  Vrddhakanya departed.  The  sage  then  renounced  everything  and followed  her.  VM.B.  Salya  Parva,  Chapter  82). SR5IGAVERA.  A  naga  born  in  Kauravyakula.  This  naga was  burnt  up  in  Janamejaya's  Sarpasatra.  (M.B.  Adi Parva,  Chapter  57,  Verse  13). SRJsIGAVERAPURA.  A  sacred  place.  Guha,  ruler  of  this place  ferried  Rama  and  Laksmana  across  the  river Gariga.  It  became  a  holy  spot  by  the  touch  of  Sri Rama's  feet.  (See  under  Guha). SR5IGAVISA.  A  sage.  In  Rgveda,  Mandala  8,  Anuvaka 17,  Sukta  13,  it  is  mentioned  that  Indra  was  born  from the  stomach  of  this  sage. SRSlGERl.  A  Math  was  founded  here  by  Sankaracarya. ( See  under  Sankaracarya ). SRNGl.  The  young  sage  who  cursed  Pariksit.  (See  the 3rd  para  under  Pariksit) . SRNJAYA  I. 1 )  Genealogy.     See  under  Somadatta. 2)  General  information.     A  king  of  the    Iksvaku   dynasty. His   father   was   Sviti.     This   king  Sviti  was  also  called Svitya  King.  On  the  death  of  his  father  Srnjaya  became king. The  hermits  Narada  and  Parvata  were  friends  of  Srn- jaya. Once  both  of  them  came  and  lived  in  the  palace of  the  King  as  his  guests.  Srnjaya  had  a  beautiful daughter  named  Sucismita.  Both  Narada  and  Par- loved her.  One  day  Narada  directly  asked  Srn- jaya, for  the  hand  of  his  daughter.  Parvata  got  angry at  this  and  cursed  Narada  that  he  would  not  attain heaven.  Narada  retorted  with  the  same  curse.  Srnjaya pacified  both. Srnjaya  had  no  sons.  He  informed  the  hermits  of  this sad  state.  Narada  blessed  the  king  and  said  that  a  son named  Suvarnasthivl  would  be  born  to  him  and  that with  his  birth  everything  in  the  palace  would  become gold.  Accordingly  the  son  Suvarnasthlvi  was  born  to Srnjaya  and  everything  in  the  palace  became  golden. When  the  son  became  four  years  old,  by  the  sorcery  of Indra  the  child  died.  Narada  brought  him  to  life  again. (See  under  Suvarnasthivl). The  fact  that  gold  was  accumulating  in  the  palace  of Srnjaya  due  to  the  boon  given  to  Suvarnasthivl,  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.  Srnjaya cried  aloud  at  the  loss  of  his  son.  To  pacify  the  King, Narada  and  Parvata  told  him  stories  of  sixteen  kings. (M.B.  Drona  Parva,  Chapter  55). 3)  Other  details. (i)  Srnjaya  sits  in  the    palace  of  Yama,    praising    him. (M.B.    Sabha  Parva,  Chapter  8,  Verse  15) . (ii)  When  Narada  told  the   King  the   stories  of  sixteen Kings,  his  sorrow  subsided.  (M.B.  Drona  Parva,    Chap- ter 71,  Stanza  4). (iii)  By  the  power  of  Narada  Srnjaya's  son  was  brought to  life  again.  (Drona  Parva,  Chapter  71,  Verse  8). (iv)  Sri  Krsna  told  Dharmaputra  the   story  of  Srnjaya, with  a  view  to  pacify   him.    (M.B.  Santi    Parva,  Chap- ter 29) . (v)  Srnjaya  had  never  eaten  flesh  in  his  life.  (M.B. Anusasana  Parva,  Chapter  115,  Verse  63). SRNJAYA  II.  A  royal  hermit.  This  royal  hermit  was the  father  of  the  mother  of  Amba,  the  princess  of  KasI, and  a  friend  of  Parasurama.  At  the  request  of  Amba who  had  been  forsaken  by  Salva,  Srnjaya  first  approa- ched Parasurama  and  then  saw  Bhlsma  and  persuaded him  to  marry  Amba.  (M.B.  Udyoga  Parva,  Chapter 175,  Stanzas  15  to  27) . SRSTI  (CREATION) .  The  Indian  theory  of  creation is  given  below: 1)  Trigunas   (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.    Know- ledge 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. SRSTI 739 From  the  attribute  of  Sattva  having  the  power  of knowledge,  the  ten  essentials,  such  as  air,  the  Sun, Pasi  (Varuna)  two  Asvini-gods,  Candra  (Moon), Brahma,  Rudra,  Ksetrajiia  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  Adi  Nara- yana  (Primordial  Narayana).  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  Devi  Bhagavata,  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  Adi  Narayana  or  Visnu  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, Mahavisnu  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.  Ins- tantly a  voice  from  the  ether  fell  into  his  ears  saying, "I  am  everything.  There  is  nothing  eternal  except  me." Mahavisnu  lay  contemplating  on  the  voice  he  heard, when  MahadevI  appeared  before  Mahavisnu  and  said thus  : — "Lo  !  Mahavisnu  !  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  Brahma  with Rajas  as  his  main  attribute  and  from  the  forehead  of that  Brahma,  Siva  with  Tamas  as  his  main  attribute will  be  born.  By  the  power  of  penance,  Brahma  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) Siva  will  destroy  that  world.  I  am  that  power  of  purity, which  stands  as  help  and  assistance  to  you  in  creation." Accordingly,  Brahma  was  born  from  the  navel  of  Visnu and  Siva  was  born  from  the  forehead  of  Brahma. (Devi  Bhagavata,  Skandha  1) . 4)  Creation.  Sprouts,    Animals  and  Humanity.     After    the birth  of  the  Trinity,    while  Brahma  was  contemplating on  creation,  some    creations  of  the  attribute  of  Tamas originated     from     him    unknowingly.   It     was  Avidya (Ignorance),    having  inertia, desire,  great  desire,  dark- ness and  great   darkness   as  its  five  branches.  That  god continued  his  contemplation.  Then  five  kinds  of  immov- ables  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  promi- nent, the  creation  of  them  is  called  prominent  creation. SRSTI 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, Brahma  again  engaged  himself  in  contemplation,  and there  came  out  another  creation.  It  was  called  'Urddhva- srotas'  (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  Devasrsti  (creation  of  gods)  originated from  Brahma  he  grew  happy  and  contented. Even  after  creating  thus  much,  Brahma  did  not  feel satisfaction.  So  he  made  the  creation  of  'Arvaksrotas' (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  Arvaks  (human  beings) Brahma  passed  on  to  the  creation  of  heavenly  beings. (Visnu  Purana,  Ariisa  1;  Chapter  5) . 5)  Creation.  Night,  Day,   Evening,    Morning.     After    this Brahma  again  sat  in    contemplation  for   water-creation which    is    the   creation    of  Devas,    Asuras,   Pitrs    and Manusyas    ( 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  Brahma discarded  the  figure  of  Tamas  in  him.  That  discarded figure    of  darkness  became  the  night.  Next,    from    the face   of   Brahma,  the    Devas    (gods)  were  born.  They were    having  the  attribute  of  Sattva  (purity) .  Brahma 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  Brahma.  They  were also  discarded.   They  became  the  evening  between  the day  and   night.     Then    Brahma    assumed    the    figure having  the  attribute  of  Rajas.    From    this,   man,    who was   having    more  of    the  attribute  of  rajas  was  born. Brahma    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  Brahma.  (Visnu  Purana,  Arhsa  1,  Chapter  5). 6)  Creation.     Rdkfasas      (Giants],     Taksas    (Demi-gods}, Serpents,    Devils,    Gandharvas.     Brahma    again   assumed another  figure   having  the   attribute  of  Rajas.  Due  to this   Brahma  felt   hungry.   Along  with    hunger  desire also    grew     in  him.     Then     the  Prajapati    (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  Brahma. Of    them  those   who  said,    'don't     do   so,    save   him* SRSTI  740 became  Raksasas  (giants) .  Those  who  said  "We  will eat  him",  became  Yaksas.  (demi-gods).  Because  of Yaksana  (Bhaksana-Food),  they  got  the  name  Yaksa. Because  of  the  dislike  at  seeing  these  creatures  the hair  had  fallen  from  the  head  of  Brahma.  They  crept back  again  into  his  head.  Because  they  did  'sarpana' (creeping  up)  they  were  called  sarpas  (serpents)  and as  they  were  'Hina'  (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  pisitaSanas  (those who  eat  flesh).  Then  Brahma  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  creat- ures, Brahma  created  birds,    from  his  'vayas'  (strength), as  free  agents,  according  to  their  actions  in  the  previous lives.     Then  Brahma  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  creat- ures such  as  the  horse,  elephant,  donkey,  wild  bull,  deer, camel,  mule,  antelope  etc.    He   created    plants   bearing fruits  and  bulbs  from  his   hairs.     Though   Brahma   had created   vegetables   and  animals  at  the  beginning  of  the Kalpa    (world-age),    they   came  to  be  properly  used  in sacrifices  only  from  Tretayuga  (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   crea- tion of  the  things  mentioned  above,  the  Prajapati  created from   his   face   looking   to  the  east,   the  Vedic  metre Gayatrl,   Rgveda,    Trivrtstoma,  the   sama   song  called Rathantara   and    the  sacrifice  called  Agnistoma;  from his  face  looking  to  the  south,  Yajurveda,  the  Vedic  metre Traisfubha,  Pancadasa  stoma.  Brhatsama  and  the  sacri- fice Uktha;  from  his  face  looking  to  the  west,  Samaveda, the  Vedic  metre  JagatI,    Saptadasastoma,  Vairiipasama and  the  sacrifice  Atiratra.     Thus  all  the   creatures  lofty and  lower  originated  from  the  body  of  Brahma.    After having  created  Devas,    Asuras,    the   manes  and  men, Brahma  again  at  the  beginning  of  the  world  age,  created Yaksas,     Devils,    Gandharvas,   celestial  maids,   Naras, Kinnaras,  Raksas,  cows,  birds,    animals,    serpents   etc. such  as  have  long  life  and  short  life,  movable  and  immo- vable, 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 Brahma  who  had  created  the  uses  and  differences  seen in  the  sense  organs,  elements  and  bodies.  Brahma  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  Caturvarnya. 10)  Creation  of  Prajapatis.  When  Brahma  saw   that    the subjects  he  had  created,  did  not  flourish,  he  created  first the  Sanaka  brothers  and  the  mental  sons  of  Bhrgu, Pulastya,  Pulaha,  Kratu,  Arigiras,  Marlci,  Daksa,  Atri and  Vasistha,  and  gave  these  nine  the  name  Prajapatis (Lords  of  Emanation) .  Then  he  created  nine  women named  Khyati,  Bhuti,  Sambhuti,  Ksama,  Prlti,  Sannati, Urja,  Anasuya.  and  Prasuti  and  gave  in  marriage Khyati  to  Bhrgu,  Bhuti  to  Pulastya,  Sambhuti  to  Pulaha, Ksama  to  Kratu,  Priti  to  Arigiras,  Sannati  to  Marlci, Urja  to  Daksa,  Anasuya  to  Atri  and  Prasuti  to  Vasistha. The  great  hermits  such  as  Sanandana  and  the  others created  before  the  Prajapatis,  were  not  desirous  of  pro- pagation as  they  were  wise  sages  who  had  renounced all  attachments  and  who  had  been  indifferent.  When Brahma  saw  that  they  were  not  mindful  about  produc- ing subjects  he  grew  angry.  (It  was  from  the  middle  of the  eye  brows  which  were  curved  by  his  fury,  that  Siva, one  of  the  three  divine  figures  was  born).  After  this, Brahma  appointed  Svayambhuva,  who  originated  from himself,  and  was  of  the  same  shape,  as  the  first  Manu for  the  protection  of  the  subjects.  This  divine  Manu Svayambhuva  took  his  sister  Satarupa  as  wife.  Two sons  named  Priyavrata  and  Uttanapada  and  two daughters  named  Prasuti  and  Akuti  were  born  to  them. Of  the  two  daughters  Prasuti  was  given  to  Prajapati Daksa  and  Akuti  to  Prajapati  Ruci.  A  son  named Yajiaa  and  a  daughter  named  Daksina  were  born  as twins  to  Prajapati  Ruci.  Twelve  sons  were  born  to Yajna  by  Daksina.  They  were  devas  named  the  Yamas of  the  Manvantara  of  Svayambhuva.  Daksa  begot twentyfour  daughters  of  Prasuti.  They  were  Sraddha, Laksmi,  Dhrti,  Tusti,  Medha,  Pusti,  Kriya,  Buddhi, Lajja,  Vapus,  Santi,  Siddhi,  Kirti,  Khyati,  Sail,  Sam- bhuti, Smrti,  Priti,  Ksama,  Santati,  Anasuya,  Urja, Svaha  and  Svadha.  Of  these  the  first  thirteen were  given  to  Dharmadeva  as  wives.  Of  the  remaining daughters,  Khyati  became  the  wife  of  Bhrgu,  Sati,  the wife  of  Siva,  Sambhuti  of  Marlci,  Smrti,  of  Arigiras, Priti  of  Pulastya,  Ksama  of  Pulaha,  Santati  of  Kratu, Anasuya  of  Atri,  Urja  of  Vasistha,  Svaha  of  Agni,  and Svadha  of  the  manes.  (Visnu  Purana,  Amsa  1 ;  Chapter ?)"   . 11)    The  children  of  the  Prajapatis.     To  Prajapati    Bhrgu, Laksmi  who  became  the  wife  of  Visnu  and  two  sons named  Dhata  and  Vidhata  were  born  by  Khyati.  These two  married  Ayati  and  Niyati  the  two  daughters  of Meru.  To  the  two  couples  two  sons  named  Prana  and Mrkandu  were  born.  From  Mrkandu,  Markandeya  was born,  and  from  Markandeya,  Vedas iras  was  born.  To Prana  a  son  named  Dyutiman  and  to  him  a  son  named Rajavan  was  born.  From  this  Rajavan  the  Bhrgu dynasty  grew  up. Sambhuti  the  wife  of  Marlci  gave  birth  to  a  son  named Paurnamasa.  To  Arigiras  four  daughters  named Sinivali,  Kuhu,  Rakaand  Anumati  were  born  by  Smrti. Three  sinless  sons  named  Candra,  Durvasas  and Dattatreya  were  born  to  Atri  by  Anasuya.  Of  them Dattatreya  was  a  hermit.  A  son  named  Dattoli  was born  to  Pulastya  by  Pratiti  (Priti) .  That  Dattoli  was  the Agastya  of  Svayambhuva  Manvantara.  Ksama  the  wife of  Pulaha  gave  birth  to  three  sons  named  Kardama, Urvarlyan  andSahisnu.  Santati  the  wife  of  Kratu,  gave birth  to  sixty  thousand  hermits  called  Balakhilyas. Seven  sons  named  Rajas,  Gotra,  Urdhvabahu,  Savana, Anagha,  Sutapas  and  Sukra  were  born  to  Vasistha  by his  wife  Urja.  These  sons  were  the  seven  hermits  of SRUTA  i the  third  Manvantara.  Three  bright  sons  Pavaka Pavamana  and  Suci  were  born  to  god  Agni  (fire)  by  his wife  Svaha.  Fortyfive  sons  were  born  to  them.  (Visnu Purana,  Arils' a  1,  Chapter  10) . 12)  Creation — Living  things.  Creations  of  Sprouts,  ani- mals, Men,  Devas,  Danavas  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  Prajapati  KaSyapa,  the  son  of Marlci. Prajapati  Kasyapa  married  Aditi,  Dili,  Danu,  Kalika, Tamra,  Krodhavasa,  Manu  and  Anala,  the  eight daughters  of  Daksa.  From  Aditi,  the  Devas,  Adityas, Vasus  and  the  Rudras  were  born.  Daityas  were  born from  Diti  and  Danavas  from  Danu.  The  asuras  Naraka and  Kala  were  born  to  KaJika.  Five  daughters  named KrauncI,  Bhasi,  Syeni,  Dhrtarastrl  and  SukI  were  born to  Tamra.  Owls  were  born  from  KrauncI.  Bhasi  gave birth  to  the  Bhasas.  Hawks  and  Vultures  were  born  from Syeni ;  Swans,  geese  and  ruddy  geese  were  born  from Dhrtarastri.  Nata  was  born  from  SukI  and  Vinata was  born  from  Nata.  Ten  daughters  named  Mrgi, Mrgamanda,  Hari,  Bhadramata,  Matangl,  Sardull Sveta,  Surabhi,  Surasa  and  Kadru,  were  born  to Krodhavasa.  Mrgi  gave  birth  to  animals.  From Mrgamanda,  bears,  young  deer  and  Bos  grunniens  were born.  Lions  and  monkeys  were  the  sons  of  Hari.  A daughter  named  Iravati  was  born  to  Bhadramata. Airavata  was  the  son  of  Iravati.  Elephants  were  born  from Matangl.  Tigers  were  born  from  Sardull.  The  eight  ele- phants supporting  the  globe  were  born  from  Sveta.  Two daughters  named  Rohini  and  Gandharvl  were  born  to Surabhi.  Cattle  were  born  from  Rohini,  and  horses were  born  from  Gandharvl.  Surasa  gave  birth  to Nagas  (serpents)  and  Kadru  gave  birth  to  Uragas (reptiles) .  Men  were  born  from  Manu.  The  trees  were born  from  Anala.  Garuda  and  Aruna  were  born  from Vinata.  Sampati  and  Jatayu  were  the  sons  of  Aruna. (Valmiki  Ramayana,  Aranya  Kanda,  Sarga  14). (Facts  about  creation  seen  in  various  Puranas  do  not agree  with  each  other.  This  essay  is  based  on  facts gathered  from  various  Puranas.  So  disagreements  may occur  in  it.) SRUTA  I.  Son  of  Bhlmasena.  (Agni  Purana,  Chapter 278). SRUTA  II.  A  King  of  the  Solar  dynasty.  Bhagavata, 9th  Skandha  refers  to  him  as  the  son  of  Subhasana  and father  of  Jaya. SRUTA  III.  A  King  belonging  to  Bharata's  dynasty.  He was  the  son  of  Dharmanetra  and  father  of  Drdhasena. (Bhagavata,  9th  Skandha). SRUTA  IV.  A  son  born  to  Sri  Krsna  by  Kalindl. (Bhagavata,  10th  Skandha). SRUTADHVAJA.  A  brother  of  King  Virata.  He  was  a supporter  of  the  Pandavas.  Virata's  brothers  were — Gajanlka,  Srutanlka,  Virabhadra,  Sudarsana,  Sruta- dhvaja,  Balanlka,  Jayanlka,  Jayapriya,  Vijaya, Labdhalaksa,  Jayasva,  Ratbavahana,  Candrodaya  and Karnaratha.  (M.B.  Drona  Parva,  Chapter  158,  Verse 41). SRUTADEVA.  A  devotee  of  Sri  Krsna.  In  Bhagavata, 10th  Skandha  it  is  stated  that  once  he  had  described the  story  of  Sri  Krsna. 741  SRUTARVA SRUTADEVl.   A  sister  of  Vasudeva,  father  of  Sri  Krsna. Vasudeva  had  five  sisters   who  "were: — Maninl,    Prtha, Sruladevi,    Srutaklrti     and    Sruta;'ravas.    (Bhagavata, 9th  Skandha). SRUTAHVA.   A  King    who   was   on    the   side     of  the Pandavas.  He  was  killed  by  Ai'vatlhama  at  the  Bharata battle.    (M.B.  Drona  Parva,  Chapter  156,   Verse   82). SRUTAKARMA    I.     Son     of    Sahadeva,     one    of    the Pandavas. Other  details: (1)  Srutakarma  fought  a  duel    with    Sudarsana  on  the first  day  of  Bharata  battle.  (M.B.  Bhlsma  Parva,  Chap- ter 45,  Verse  66). (ii)  Durmukha  defeated    Srutakarma.    (M.B.    Bhlsma Parva,  Chapter  79,  Verse  35). (iii)   He   fought  a   duel   with    Citrasena's   son.    (M.B. Drona  Parva,  Chapter  25,  Verse  27) . (iv)      Srutakarma    killed    Sala.    (M.B.    Drona   Parva, Chapter  103,  Verse  10). (v)  He   killed     Citrasena,    King    of  Abhisara.  (M.  B. Kama  Parva,  Chapter  14,  Verse  1) . (vi)    He   fought   against   Asvatthama.      (M.B.  Kama Parva,  Chapter  55,   Verse  13). (vii)      Srutakarma    killed   Devavrddhakumara.  (M.B. Kama  Parva,  Chapter  88,  Verse  18). (viii)  Asvatthama  killed  Srutakarma  in  Bharata  battle. (M.B.  Sauptika  Parva,  Chapter  8,  Verse  50). SRUTAKARMA  n.  (SRUTAKIRTI)  .  A  son  of  Arjuna. (See  under  Srutaklrti  II) . SRUTAKIRTI  I.  Wife  of  Satrughna.  Rama  married Slta;  Bharata  married  Mandavl!  Laksmana  married Urmila,  and  Satrughna  married  Srutaklrti.  Of  these Slta  was  the  daughter  of  Janaka  and  the  other  three were  the  daughters  of  Janaka's  younger  brother, Kusadhvaja.  (Kamba  Ramayana,  Balakanda). SRUTAKIRTI  II.  A  son  of  Arjuna.  Pancall  had  five sons  by  the  five  Pandavas.  Of  these  Prativindhya  was the  son  of  Yudhisthira;  Sruta  was  the  son  of  Bhlmasena; Srutaklrti  was  the  son  of  Arjuna;  Srutakarma  was  the son  of  Sahadeva  and  Satanika  was  the  son  of  Nakula. (Agni  Purana,  Chapter  278).  Mahabharata,  Adi  Parva, Chapter  67,  Verse  127  mentions  that  this  Srutaklrti  was born  from  a  portion  of  Viivadeva.  In  the  Bharata battle  he  had  fought  against  Jayatsena  and  the  son  of Dus'sasana.  In  the  end  he  died  by  the  arrow  of  Asvat- thama. (M.B.  Sauptika  Parva,  Chapter  8,  Verse  61). SRUTAKIRTI  III.  See  under  Srutadevl. SRUTANABHA.  A  king  of  solar  dynasty.  He  was  the son  of  Bhaglratha  and  father  of  Sindhudvlpa.  (Bhaga- vata, 9th  Skandha) . SRUTANlKA.  A  brother  of  King  Virata.  He  was  a supporter  of  the  Pandavas.  (M.B.  Drona  Parva,  Chapter 158,  Verse  41). SRUTANJAYA.  Brother  of  Susarma,  the  king  of  Trigarta. He  was  slain  by  Arjuna  in  the  course  of  Bharata  Yuddha. (M.B.  Kama  Parva,  Chapter  27,  Verse  12). SRUTANTA  ( CITRA&GA) .  A  son  of  Dhi-tarastra.  He was  slain  at  Kuruksetra  in  his  fight  with  Bhlmasena. (M.B.  Salya  Parva,  Chapter  26). SRUTARVA  (SRUTARVA)  I.  A  king  who  lived  at  the time  of  Agastya.  Once  the  sage  Agastya  approached  him for  some  wealth.  In  Mahabharata,  Vana  Parva,  Chapter 98  there  is  a  story  of  how  the  king  solved  the  problem SRUTARVA  (SRUTARVA) 742 SRUTAYUS  n by  presenting  the  accounts  of  his  income  and  expendi- ture to  Agastya  and  convincing  him  that  he  was  unable to  oblige  the  sage. SRUTARVA  (SRUTARVA )  II.  One  of  the  hundred sons  of  Dhrtarasjra.  In  the  course  cf  the  Bharata  battle he  attacked  Bhimasena  with  twelve  of  his  brothers  and in  the  battle  which  followed  Srutarva  was  killed,  by Bhlmasena.  Among  the  Kauravas,  Srutarva  was  one of  the  mighty  archers.  The  terrible  battle  fought against  Bhimasena  under  his  leadership  alarmed  the other  warriors.  ( M.B.  Salya  Parva,  Chapter  26) . SRUTARYA.  A  sage.  In  Rgveda,  Mandala  1,  Anuvaka 16,  Sukta  132,  there  is  a  passage  which  says  that  the As  vinidevas  once  turned  a  river  into  honey  and  pleased sage  Vasis^ha  and  protected  two  sages  Srutarya  and Narya. SRUTASENA  I.  A  brother  of  King  Janamejaya.  In Mahabharata,  there  is  a  reference  to  an  incident  in which  Srutasena  beat  a  dog  which  entered  the  place where  Janamejaya  was  performing  his  Yaga.  (For  further details  see  under  Srutasravas  III) . SRUTASENA  II.  Younger  brother  of  the  serpent  Taksaka. There  is  a  reference  to  this  Naga  in  Mahabharata,  Adi Parva,  Chapter  3,  Verse  141. SRUTASENA  III.  Son  of  Sahadeva.  He  is  also  known as  Srutakarma.  (See  under  Srutakarma). SRUTASENA  IV.  An  asura.  Garuda  killed  this  asura. (See  under  Srutagri). SRUTASENA  V.  A  warrior  on  the  Kaurava  side.  He  was killed  by  Arjuna.  (M.B.  Kama  Parva,  Chapter  27, Verse  10). SRUTASRAVAS  I.  A  sister  of  Sri  Krsna's  father Vasudeva.  (See  under  Srufadevi). SRUTASRAVAS  II.  A  king  of  Magadha.  (Bhagavata, 9th  Skandha.) SRUTASRAVAS  III.  A  Maharsi.  He  had  a  son  named Somasravas.  There  is  the  following  story  in  Maha- bharata, Adi  Parva,  Chapter  3,  about  the  way  in  which these  two  sages  came  to  be  associated  with  King Janamejaya. Janamejaya,  son  of  Pariksit,  along  with  his  brothers  per- formed an  elaborate  Yaga  at  Kuruksetra.  His  three brothers  were  Srutasena,  Ugrasena  and  Bhlmasena. While  they  were  performing  the  Yaga,  a  dog  which  was the  son  of  Sarama  came  there.  Janamejaya's  brothers attacked  the  dog  without  any  provocation.  Sarama  be- came angry  and  she  cursed  Janamejaya.  The  curse frightened  him.  After  the  Yaga  he  reached  Hastinapura 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  asrama  within  his  country.  A  sage named  Srutasravas  lived  there.  He  had  a  son  named Somasravas.  Janamejaya  invited  Somasravas  to  be  his priest.  At  that  time  Srutasravas  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  releas- ing you  from  all  sins  except  "Mahadevakrtya".  If  a Brahmana  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  Somasravas  with  him  to the  palace.  He  made  him  priest  and  completed  the Yaga.  Mahabharata,  Adi  Parva,  Chapter  58  states  that Srutasravas  was  also  a  member  of  Janamejaya's  Yaga. He  was  among  the  sages  who  attained  Siddhi  (super- human powers)  by  performing  tapas.  (M.B.  Santi  Parva, Chapter  292,  Verse  16). SRUTASRAVAS  IV.  A  Raja™.  He  remains  in  Yama's assembly,  offering  worship  to  Yama.  (Mahabharata, Sabha  Parva,  Chapter  8,  Verse  9). SRUTASRAVAS  V.  WifeofDamaghosa  King  of  Cedi. She  was  the  sister  of  Sri  Krsna's  father  and  mother  of Sisupala.  She  requested  Sri  Krsna  (who  came  to  re- place after  Si:' upala's  birth)  not  to  kill  Sii'upala.  Sri Krsna  agreed  to  forgive  Sis  upala's  wrongs  a  hundred times.  (For  further  details,  see  under  Si:'.upala) . SRUTASRl.  An  asura.  Garuda  killed  this  Asura.  Once Garuda  happened  to  go  to  Indraloka  and  he  began  to brag  about  his  own  greatness.  He  claimed  that  he  had killed  Sruta^ri,  Srutasena,  Vipasvan,  Rocanamukha, Kalaka,  Ahar,  Prastuta  and  other  Asuras.  (M.B.  Udyoga Parva.  Chapter  105,  Verse  12). SRUTAVATl.  Daughter  of  Bharadvaja  Muni.  Once Bharadvaja  happened  to  see  the  Apsara  woman  Ghrtaci and  he  had  an  involuntary  emission  of  semen.  Srutavati 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) . SRUTAYAJNA.  A  king  who  belonged  to  Bharata  Vain' a. Bhagavata,  9th  Skandha  states  that  he  was  the  son  of Karmajit  and  grandson  of  Vivanava. SRUTAYUDHA.  A  king  of  the  Kalinga  land.  He  was the  son  of  Varuna  by  Parnasa.  (M.B.  Sabha  Parva, Chapter  4,  Verse  23;  Bhisma  Parva,  Chapter  16,  Verse 34). In  Bharata  battle  he  took  his  stand  on  the  Kaurava  side and  at  first  clashed  with  Bhimasena.  Even  at  the  begin- ning of  the  battle,  Bhima  killed  Satya  and  Satyadeva, two  of  the  assistants  of  Srutayudha.  (M.B.  Bhisma Parva,  Chapter  50,  Verse  69) .  In  the  end,  he  used  his cudgel — which  was  given  to  him  by  Varuna — against  Sri Krsna  who  did  not  take  part  in  the  battle  at  all.  Sruta- yudha died  by  his  own  Cudgel.  (M.B.  Drona  Parva, Chapter,  67,  Verses  43-48) .  (See  also  under  Srutayus SRUTAYUS  I.  A  son  ofPururavas.  (See  under  Puru- ravas) . SRUTAYUS  n.  (SRUTAYUDHA.)  A  Kalinga  king. 1)  Birth.     Srutayus  was   son    of  Varuna    by     Parnasa (For   more  details   see  under  Parnas'a). 2)  Other  details. (i)  He  was  a  member  of  Yudhisthira's  assembly.  (M.B. Sabha  Parva,  Chapter  4,  Verse  26). (ii)     Srutayus   participated  in   Yudhisthira's  Rajasuya yajna   and   presented   precious   stones    to   him.    (M.B. Daksinatya  Pafha,  Sabha  Parva,  Chapter  51 ). (iii)  He  had  attended  Draupadi's    Svayamvara.    (M.B. Adi  Parva,  Chapter  185,  Verse  13) . (iv)  In  Bharata  Yuddha,  he  joined  the  Kaurava  camp and  assumed  command  of  an  Aksauhini  (a  division  of  the army) .  (M.B. Bhisma  Parva,  Chapter  76,  Verse  16  J. (v)  A  fierce    fight    took    place    between    Srutayus  and Bhimasena  in  the  field  of  Kuruksetra.      (M.B.   Bhisma Parva,  Chapter  54,  Verse  67) . (vi)  In  the  above  battle,  Satya  and  Satyadeva  who  were the  supporters  of  Srutayus,  were  slain  by  Bhimasena. (M.B.  Bhisma  Parva,  Chapter  54,  Verse  76) . SRUTAYUS in 743 STHULASIRAS  I (vii)    Another  battle   was  fought  between  Srutayus  and Arjuna.     (M.B.  Drona  Parva,  Chapter  92,  Verse  36) . (viii)  Srutayus  was  killed  by  his  own    cudgel.     (Maha- bharata, Drona  Parva,  Chapter   92,   Verse    54).      (See also  under  Srutayudha). SRUTAYUS  III.  A  Ksatriya  king.     He  was  born  from    a portion  of  the  Daitya,  Krodhavasa.     We  get  the  follow- ing details  about  him  from  Mahabharata: (i)     Srutyayus   was   the    re-birth    of    Krodhavasa,    the Daitya.     (M.B.  Adi  Parva,  Chapter  67,  Verse  64). (ii)  Srutayus,  who  was  a  Maharatha    (a  great  warrior) was   present    at   the    Svayarhvara    of  Draupadi.  (M.B. Adi  Parva,  Chapter  185,  Verse  21 ). (iii)  This    Srutayus   was   a   member   of   Yudhisthira's assembly.    (M.B.  Sabha  Parva,  Chapter  4,  Verse'  28). (iv)  On    the    first   day    of  Bharata  battle,  there  was  a clash  between    Srutayus   and    Iravan.    (M.B.    Bhlsma Parva,  Chapter  45,  Verse  69) . (v)  He  was  the  King  of  Ambastha  country.  In  the Bharata  battle  he  enccuntered  Arjuna.  (M.B.  Bhlsma Parva,  Chapter  59,  Verse  75) . (vi)  It  was  this  Srutayus  who  stood  in  the  middle portion  of  the  Kraunca  Vyuha  formed  by  Bhlsma  in the  above  battle.  (M.B.  Bhisma  Parva,  Chapter  75, Verse  22). (vii)  Yudhisthira  defeated  Srutayus.  (M.B.  Bhlsma Parva,  Chapter  84,  Verse  1). (viii)  At  Kuruksetra,  Arjuna  killed  Srutayus  in  the battle.  Arjuna  had  to  fight  a  fierce  battle  in  order  to kill  Srutayus.  (M.B.  Drona  Parva,  Chapter  98) . SRUTAYUS  IV.  A  warrior  who  fought  on  the  Kaurava side.  He  was  the  brother  of  the  hero  Ayutayus.  In Bharata  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.  Drona Parva,  Chapter  95,  Verse  7) . SRUTI.  An  ancient  King  in  India.  (Mahabharata,  Adi Parva,  Chapter  1,  Verse  238) . STAMBAMITRA.  A  bird.  This  bird  was  born  to  the hermit  Mandapala  by  his  bird-wife  Jarita.  (For  further details  see  under  Mandapala) . STAMBHA.  One  of  the  Saptarsis  (seven  hermits)  of the  Manu-age  (Manvantara)  of  Svarocisa.  The  seven rsis  of  Svarocisa  Manvantara  are  OVja.  Stambha, Prana,  Vata,  Vrsabha,  Niraya  and  Parlvan.  (For further  details  see  under  Manvantara). STANAKUiVDA.  A  holy  place.  Those  who  bathe  in this  tirtha,  which  is  one  of  the  holy  places  of  ancient Bharata,  would  obtain  the  fruits  of  performing  the sacrifice  Vajapeya.  (Mahabharata,  Vana  Parva,  Chap- ter 34,  Verse  152). STANAPOSIKA.  An  ancient  country  of  South  India. (M.B.  B_hlsma  Parva,  Chapter  9,  Verse68). STANAVALA.     An     ancient    place     in     South    India. (Mahabharata,  Bhlsma  Parva,  Chapter  9,  Verse  63). STEYA.  .  Theft.  In  the  law  of  chastisement  of  ancient Bharata,  appropriation  of  the  property  of  others  un- justly, was  counted  as  theft  (steya).  The  punishment awarded  for  theft  in  ancient  Bharata,  is  mentioned  in Agni  Purana,  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  (Kananna)  for  twelve  days.  Those who  steal  food  products,  vehicle,  bed,  chair,  flowers, fruits,  roots  etc.  will  be  made  to  eat  Pancagavya (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. STHAIVDILEYU.     A   son    born   to  Raudrasva,  the  third son  of  King  Puru.  The  celestial  maid  Misrakesi  was  the mother   of  Sthandileyu.    This  Sthandiltyu  was  a  great archer.    (Mahabharata,  Adi  Parva,    Chapter  94,  Verse 8). STHAftU  I.  Siva,  the  son  of  Brahma.  The  eleven Rudras  were  born  from  Sthanu.  (Mahabharata,  Adi Parva,  Chapter  66). STHA1SU  II.  One  of  the  eleven  Rudras.  (M.B.  Adi Parva,  Chapter  66,  Verse  6). STHAlVU  III.  A  hermit.  This  hermit  shines  in  the palace  of  Indra.  (Mahabharata,  Sabha  Parva,  Chapter 7,  Verse  17). STHAiyUSTHANA.  A  holy  place.  This  place  is  situated on  the  eastern  bank  of  the  river  Sarasvatl.  Vasistha had  once  built  his  hermitage  here.  This  place  became a  holy  tirtha  since  god  Sthanu  had  performed  penance here.  It  is  said  that  the  devas  anointed  Subrahmanya as  the  commander  of  the  army,  at  this  place.  (M.B. Salya  Parva,  Chapter  45,  Verse  48) . STHANUTlRTHA  (STHAlVUVATA).  An  ancient holy  place,  situated  in  Kuruksetra.  It  is  mentioned  in Mahabharata,  Vana  Parva,  Chapter  83,  Verse  1 78,  that those  who  bathe  in  this  holy  tirtha  and  remain  there for  a  night  will  attain  the  world  of  Rudras. STHIRA.  One  of  the  two  followers  given  to  Subrah- manya by  Meru.  The  followers  given  to  Subrahmanya were  Sthira  and  Atisthira.  (M.B.  Salya  Parva,  Chapter 45,  Verse  48). STHULAKESA.  An  ancient  hermit.  He  was  the  foster- father  of  Pramadvara  the  wife  of  Ruru.  (See  under Pramadvara) . STHULAKSA  I.  A  giant.  He  was  one  of  those  giants  who fought  with  Sri  Rama  while  Rama  and  Laksmana  were living  in  the  forest  in  Pancavatl  It  is  mentioned  in Valmiki  Ramayana,  Aranya  Kanda,  Sarga  26,  that when  Khara,  Diisana  and  TriSiras  were  killed,  Maha- kapala,  Sthulaksaand  Pramathi  confronted  Sri  Rama and  were  killed. STHULAKSA  II.  A  Saintly  hermit.  He  was  one  of those  hermits  who  had  visited  Bhlsma  in  his'  bed  of arrows.  (M.B.  Anu-'asana  Parva,  Chapter  26,  Verse  7). STHULASIRAS  I. 1)  General  information.     A    hermit.    It   is  observed  that he  was  alive  in  the  ages  of  both  Ramayana  and    Maha- bharata. 2)  Other  details. (i)   He    shone  in  the  court    of    Yudhisthira.     (M.B. Sabha  Parva,  Chapter  4,  Verse  11). (ii)  It  is   mentioned    in     Mahabharata,   Vana   Parva, Chapter  135,  Verse  8,  that  Yudhisthira  once  visited  his beautiful  hermitage. (iii)   In  olden  days  this  hermit  had  performed  penance on    the  North    East  side  of  Meru.    (M.B.  Sand  Parva, Chapter  243,  Verse  59) . STHtlLASlRAS  II 744 SUBAHU  IX (iv)    It    is  mentioned     in     Mahabharata,     Anus'asana Parva,    Chapter  26,  Verse  5,     that  this  hermit  Sthula- siras  was  one  of  the  hermits  who  had  visited    Bhisma  on his  bed  of  arrows. (v)  Kabandha    became    a   Raksasa    (giant)  because  of the  curse  of  Sthulasiras.  (For  detailed  story   see    under Kabandha). STHtJLASIRAS  II.  A  giant.  Once  a  servant  of  Vaisra- vana  made  friends  with  this  giant  and  Vais'ravana cursed  his  servant.  (See  under  Gunadhya) . STHULAVALUKA.  A  river  famous  in  the  Puranas. (Mahabharata,  Bhisma  Parva,  Chapter  9,  Verse  15) . STHOlVA.  One  of  Visvamitra's  sons  who  were  expound- ers of  the  Vedas.  (Mahabharata,  Anusasana  Parva, Chapter  4,  Verse  51). STHtnVAKARiyA.  A  hermit  in  the  assembly  of  Yudhi- sthira.  (M.B.  Vana  Parva,  Chapter  26,  Verse  23). STHUJ^AKARIifA.  A  Yaksa.  It  was  this  Yaksa,  who gave  Sikhandl  virility.  (For  detailed  story  see  under Amba). STRI. 1)  Origin.     In  both    Hindu  and    Christian   scriptures, the  story    about  the  origin    of  woman    appears  to   be similar.  It  is  stated    in    Manusmrti,  Chapter    1,    Verse 32,    that   Brahma  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 Viratpurusa. Dvidha  krtvatmano  deha- mardhena  purusosbhavat  / Ardhena  nari  tasyarh  sa Virajamasrjat  prabhuh  // 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  Devi Purana,  which  states  how  woman  acquired  fascination. Once  Indra  prohibited  As  vinldevas  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   pro- tection of  husband  in  youth  and  under  the  protection  of son  in  old  age,  she  does  not  deserve  freedom  at  any  time. "Pita  raksati  kaumare Bharta  raksati  yauvane  / Raksanti  sthavire  putrah Na  stri  svatantryamarhati."  // 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. (Manusmrti,  Chapter  9). STRlPARVA.  An  important  section  of  Mahabharata. (See  under  Bharata). STRlRAjYA.  A  kingdom  in  ancient  India.  It  is  men- tioned in  Mahabharata.  Vana  Parva,  Chapter  51, Verse  25  that  the  King  of  this  country  had  participat- ed in  the  Rajasuya  (sacrifice  of  royal  consecration)  of Yudhisthira. STRlVlLAPA  PARVA.  A  sub-section  of  Stri  Parva  in Mahabharata  comprising  Chapters  16  to  25. STUBHA.  Son  of  Agni  (fire)  named  Bhanu.  (M.B. Vana  Parva,  Chapter  221,  Verse  14) . SUBAHU  1.  A  naga  born  to  Kasyapaprajapati  by  his wife  Kadru.  (Acli  Parva,  Chapter  85,  Verse  14). SUBAHU  II.     An  apsara,  daughter  of  Kagyapaprajapati of  his  wife  Pradha.  (Adi  Parva,  Chapter  65,  Verse  50). This  apsara    had   participated    in    the     birthday  cele- brations of  Arjuna.    (Adi    Parva,  Chapter    122,    Verse 63). SUBAHU  III.  A  Ksatriya  King  who  was  in  fact  Hara the  asura  reborn  as  such.  The  Pandavas,  thought  of despatching  a  letter  inviting  this  King  to  the  great war.  (Udyoga  Parva;  Chapter  4,  Verse  14). SUBAHU  IV.  A  Ksatriya  King  who  was  Krodhvasa, the  asura,  reborn.  (Adi  Parva,  Chapter  67,  Verse  60). SUBAHU  V.  One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  by  Bhima  in  the  great  war.  (Bhisma Parva,  Chapter  96,  Verse  26  j. SUBAHU  VI. 1)  General.     A   King   of  Ka£I.     Subahu     had   a  very beautiful    daughter   called  Sasikala,    who  was  married, by   Sudarsana,   son  of  Dhruvasandhi.    (For  details  see under  Sasikala) . 2)  Other  information. (i)  Though  he  had  never  been  defeated  till  then  in battle,  Bhimasena,  in  the  course  of  his  triumphal  tour of  the  east  defeated  him.  (Sabha  Parva,  Chapter  20, Verse  6) . (ii)  He  was  present  at  the  wedding  of  Draupadi  in  the company  of  his  son  Sukumara.  In  this  context  he  is referred  to  as  Sucitra  as  well.  (Adi  Parva,  Chapter  185, Verse  10). SUBAHU  VII.  A  Raksasa.  One  of  the  two  sons  of Tataka,  the  other  being  Marlca.  A  Gandharva  named Sunda  was  their  father.  Subahu  and  Marlca  possessed, like  Tafaka,  great  power  and  adeptness  in  magic. Agastya  once  cursed  Ta$aka  and  her  two  sons  who  went to  fight  him  for  his  having  cursed  Sunda  to  ashes  when he  attacked  his  a^rama.  Subahu  was  killed  in  a  battle with  Sri  Rama  during  his  stay  in  exile  in  the  forest. (Sabha  Parva,  Chapter  38). SUBAHU  VIII.  A  King  of  Cedi,  son  of  Vlrabahu  and brother  of  Sunanda.  (Vana  Parva,  Chapter  65,  Verse 45). SUBAHU  IX.  A  King  of  Kulindas  whose  kingdom  was in  the  suburbs  of  the  Himalayas.  (Vana  Parva,  Chapter 140,  Verse  40) .  The  kingdom  was  rich  in  many  curi- ous objects  and  elephants  and  horses.  Kiratas,  Tariga- nas  and  Kulindas  lived  there.  King  Subahu  received the  Pandavas  with  great  respect  when  they  visited  his SUBAHU  X 745 SUBHADATTA kingdom    during    the  period  cf  their    forest-life.   They actually  catered  thi  forest  after  spending  one  day  there. Suba.hu  fought  on  the  Pandava  side  in    the   great   war. (Vana  Parva,  Chapter  140,  Verse  2*) . SUBAHU  X.  A  warrior  who  fought  against  the  Pandavas in  the  great  war.  Both  his  hands  were  cut  off  in  his fijfit  with  Yuyutsu.  (Drona  Parva,  Chapter  25,  Verse 13). SUBAHU  XI.  A  warrior  of  Subrahmanya.  (Salya Parva, Chapter  45,  Verse  73). SUBAHU  XII.  There  is  a  reference  in  Verse  66,  Chap- ter 115  of  Anu:'asana  Parva,  Mahabharata,  about  a Subahu,  who  never  consumed  flesh  in  life. SUBAHU  XIII.  Father  of  Sagara  of  Solar  dynasty.  (For details  see  under  Sagara) . SUBAHU  XIV.  A  Cola  King.  A  great  devotee  of Visnu,  the  King  performed  many  yajnas.  Though  he lived  according  to  the  spiritual  advice  of  his  precep- tor Jaimini  he  was  denied  the  sight  of  Visnu.  Ultimate- ly Subahu  and  his  queen  attained  heaven  as  they listened  to  Vijvala,  their  second  son,  reciting  hymns addressed  to  Vasudeva.  (Padma  Purana,  Bhumi Khanda,  Chapter  94). Though  Subahu  and  his  queen  worshipped  Visnu  for  a long  time  in  the  Ananda  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 Visnu  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  Anandas'- rama  and  eat  the  corpses  left  there.  While  they were  accordingly  eating  the  corpses,  Vijvala  ques- tioned Kunjala  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  Vasudeva  they  would  see  Visnu.  It  also  taught  Vij- vala songs  in  praise  of  Visnu.  After  having  studied the  songs,  Vijvala  went  and  sat  on  a  tree  at  ananda:'.- rama  and  sang  the  songs.  Subahu  and  his  queen  repeat- ed them  and  immediately  Visnu  appeared  before  them and  conducted  them  to  heaven. SUBALA  I. 1)  General.  A  King  of  Gandhara.  Subala  was  the father  of  Sakuni,  uncle  of  the  Kauravas.  Sakuni  was  the rebirth  of  Nagnajit,  disciple  of  Prahlada.  Sakuni  inherit- ed the  name  Saubala  from  his  father  Subala  whose only  daughter  was  Gandhari,  mother  of  Duryodhana. Both  Sakuni  and  Gandhari  were  economic  experts. (Adi  Parva,  Chapter  63).  At  the  time  of  the  marriage proposal  of  Gandhari  the  fact  of  the  blindness  of Dhrtarastra,  the  prospective  bride-groom,  worried Subala  much,  but  he  married  his  daughter  to  the blind  King  considering  the  great  reputation  of  the royal  family.  (Adi  Parva,  Chapter  109,  Verse  1 1 ). 2)  Other  information,  (i)  Subala,  in  the  company  of his  sons  Sakuni,  Acala  and  Vrsaka  participated  in  the Rajasuya  performed  by  Yudhisthira.  (Sabha  Parva, Chapter  34,  Verse  6) . (ii)  After  the  Rajasuya  was  over  it  was  Nakula,  one of  the  Pandavas,  who  led  Subala  and  his  sons  beyond the  boundaries  of  the  Kingdom    safely.    (Sabha   Parva Chapter  45,  Verse  49) . SUBALA  II.  A  King  of  the  Iksvaku  dynasty.  His  son was  a  great  friend  of  King  Jayadratha.  (Vana  Parva, Chapter  265,  Verse  8) . SUBALA  III.  A  son  of  Garuda.  (Udyoga  Parva,  Chap- ter 101,  Verse  3). SUBANDHU.  An  acarya,  who  was  the  high  priest  of King  Asamati.  Once  the  King  removed  the  priest from  his  job  and  appointed  two  priests,  Kirata  and Akuli  in  his  stead,  and  after  some  time,  the  new  pri- ests, 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.  (Rgveda  10,  57.  60;  Brhaddevata.  7.  33). SUBELA.  A  mountain  near  Lanka.  (Vana  Parva,  Chap- ter 234,  Verse  21) . SUBHA.  Dhruva's  mother.  According  to  Harivams'a, Chapter  2,  she  was  born  from  Asvamedha. SUBHA.  Wife  of  Angiras  and  mother  of  seven  sons  like Brhatkirti.  (Vana  Parva,  Chapter  218,  Verse  1). SUBHADATTA.  A  wood-cutter  who  lived  in  Patall- putra. Subhadatta  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  Yaksas  by  chance.  When he  understood  from  their  dress  and  bearing  that  they were  divine  beings,  Subhadatta  was  frightened.  The Yaksas  spoke  to  him  and  when  they  came  to  know  that he  was  poor,  they  engaged  him  as  their  servant.  Subha- datta 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  Subhadatta  saw the  pot  empty,  he  was  confused.  The  Yaksas,  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. Subhadatta  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  Subhadatta  began  to  think  of  his  family.  The Yaksas  understood  that  he  was  longing  to  return  home. So  they  allowed  him  to  go  after  getting  whatever  boon he  wished  to  ask  them.  Subhadatta  asked  for  that magic  pot  which  would  supply  whatever  he  wanted. On  hearing  it  the  Yaksas  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  Subhadatta  was  not  prepared to  accept  their  advice.  At  last  they  gave  him  the  magic pot. Subhadatta  reached  home  happily  with  the  pot.  He told  the  whole  story  to  his  people  at  home.  His  neigh- bours 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  inform- ed them  of  his  good  luck.  One  day  in  his  frantic  joy, he  danced,  carrying  the  pot  on  his  head  arid  as  ill-luck would  have  it,  he  slipped  his  foot  and  fell  down.  The SUBHADRA  I 746 SUBHARYA pot  crashed  to  the  ground    and   was    broken  to    pieces. So  he  was   forced    to   become    the    wood-cutter    again. (Kathasaritsagara,  Saktiyasolambaka,  Taraiiga  1 ). SUBHADRA  I.    Sisier  of  Sri  Krsna. 1 )  Birth.  Subhadra  was  the   daughter   of  Vasudeva  by his   wife    Devaki.    She   had    two    brothers,  Krsna    and Sarana  and  she  was  her  father's  pet  child.  (Adi    Parva, Chapter  2 17,  Verse  18). 2)  Married  to  Arjuna.    During  his  one   year's   pilgrimage Arjuna,  after  visiting  various  holy    places,  came  at   last to  Prabhasa  tirtha  in  the  plains  of  the    western   moun- tain.   He   met  Gada    there  who   described  to   him    the unique   beauty  of  Subhadra.   The    description    evoked in  him  the  desire  to  marry  her   fcr    which    purpose    he assumed  the  form  of  a    Sannyasin    and    sitting   under  a tree  thought  about  Sri  Krsna  who    understood  the   fact while  lying  on  the  bed  with  Satyabhama  and   immedia- tely he  began  laughing.    Asked   for    the    reason   for  his laughing  thus,  Sri  Krsna  told  her  about   Arjuna    think- ing about    him    etc.    Krsna    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  Krsna  his  desire  to  marry    Subhadra.     Krsna  agreed and,  after  leaving  Arjuna  at  the  mountain,    returned  to Dvaraka. Within  a  few  days  the  Yadavas  celebrated  a  festival  at Raivata  attended  by  prominent  leaders  like  Balabhadra, Ugrasena,  Pradyumna,  Sri  Krsna  and  others.  The  sight of  Subhadra  among  them  evoked  uncontrollable  love  in Arjuna  who  asked  Krsna  secretly  about  the  means  for  him to  marry  Subhadra.  Krsna  answered  him  thus:  "Svayarh- vara  (marriage  by  self  choice  by  a  woman )  is  ordained for  Ksatriyas.  But,  how  would  we  know  whom  Subhadra loves.  Abduction  also  is  ordained  for  Ksatriyas.  So you  abduct  Subhadra." Arjuna  immediately  sent  word  about  the  matter  through emissaries  to  Indraprastha.  After  the  festival  at  Raivata was  over,  Subhadra  returned  to  Dvaraka.  As  for  Arjuna, he  sat  on  a  rock  in  the  forest  thinking  about  Subhadra when  Yadava  heroes  like  Bala,  Samba,  Sarana,  Pradyu- mna and  Gada  came  that  way  by  chance.  They  saluted the  Sannyasin  (Arjuna)  and  after  blessing  them  he  made them  sit  on  the  rock  around  him  and  related  to  them various  stories.  Then  Yadavas  felt  great  respect  for  the Sannyasin  and  invited  him  and  took  him  to  Dvaraka. Krsna  and  others  arranged  for  the  stay  of  the  Sannyasin, who  pretended  to  spend  Caturmasya  there.  He  was  to be  fed  from  Subhadra's  house  and  the  Sannyasin  was overwhelmed  with  joy. As  days  passed  on  thus,  Arjuna  grew  more  and  more sick  with  love.  Subhadra  felt  unbounded  affection  for him.  She  heard  from  him  many  stories  about  the  valiant Pandava,  Arjuna.  When  he  was  convinced  that  Subhadra cherished  strong  love  for  him,  Arjuna  revealed  the  truth about  him.  When  he  told  her  that  he,  the  fake  Sannyasin, was  really  Arjuna  who  was  living  there  without  the knowledge  of  his  mother  and  brothers,  Subhadra  bent down  her  head  in  shyness. Subhadra'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.  Sri  Krsna  took  the  lead  in  making  prepar- tions  for  the  wedding  and  he  saw  Subhadra  and  gave Ut.'  all  good  wishes. Many  of  the  Yadava  chiefs  wanted  Subhadra  to  be wedded  to  Duryodhana,  a  disciple  of  Balabhadra  and against  this  desire  of  theirs  Subhadra  and  Arjuna  to- gether drove  themselves  away  in  a  chariot  through  lines of  people  and  this  created  a  stir  among  the  Yadavas. But,  Krsna  pacified  them  all.  (Adi  Parva,  Chapters 213-228';  Bhagavata,  10th  Skandha). 2)  Other  information. (i)  Later  on,  the  wedding  of  Subhadra  with  Arjuna  was duly  consecrated.  (Adi  Parva,  Chapter  220,  Verse  10). (ii)  Arjuna  came  to  Indraprastha  with  Subhadra  dis- guised as  a  Gopl.  Many  costly  things,  by  way  of  Subha- dra's dowry,  were  duly  sent  from  Dvaraka  to  Indrapra- stha. (Adi  Parva,  Chapter  220). (iii)    A  son  named  Abhimanyu  was  born  to  the  couple. (Adi  Parva,  Chapter  220,  Verse  65). (iv)  During  the  period  of  the  'forest  life'  of  the    Pand- avas  Subhadra  and  her  son  lived  with  Krsna  at  Dvaraka ( Vana  Parva,  Chapter  22,  Verse  3) . (v)  Subhadra  too  was  present  at  the  wedding  of  Abhi- manyu at  UpapJavyanagara.  (Virata  Parva,  Chapter  72 Verse  22) . (vi)  When  Abhimanyu  was  killed  in  (he  great  war, Subhadra  wept  before  Krsna.  (Drona  Parva,  Chapter 78,  Verse  2) . (vii)  Following  the  death  of  Abhimanyu  Subhadra  re- turned with  Krsna  to  Dvaraka.  (Asvamedha  Parva, Chapter  52,  Verse  85) . (viii)Remembering  about  Abhimanyu's  death  Subhadra swooned.  (Asvamedha  Parva  Chapter  61,  Verse  4). (ix)  She  went  from  Dvaraka  to  Hastinapura  to  attend the  ASvamedha  yajna  performed  by  Yudhisthira.  (Asva- medha Parva,  Chapter  66,  Verse  4). (x)  Subhadra  joined  her  co-wives,  Ulupl  and  Citran- gada  and  embraced  them.  (Asvamedha  Parva,  Chapter 83,  Verse  3). (xi)  Following  the  death  of  Abhimanyu  Subhadra  spent her  days  in  sad  silence.  (Maha.prastha.na  Parva, Chapter  1 ) . SUBHADRA  II.  A  daughter  of  Surabhi.  She  lives  in the  western  region.  (Udyoga  Parva,  Chapter  102  Verse 9). SUBHADRA  A  banyan  tree.  Garuda  went  to  Devaloka to  fetch  amrta  after  marking  this  tree  as  a  sign-post.  See under  Garuda.  (Aranya  Kanda,  Canto  35). SUBHADRAHARAIVAPARVA'.  'A  sub-parva  of  Maha- bharata.   (Adi  Parva,  Chapters  218  and  219) . SUBHAGA.  A  brother  of  Sakuni.  He   was    killed   in    the great   war  by    Bhima.     (Drona    Parva,    Chapter    157, Verse  26). SUBHAGA  I.  Daughter  of  Kasyapaprajapati  by  his   wife Pradha.      (Adi  Parva,  Chapter  65,  Verse  46) . SUBHAGA  II.  A  term  of  address. According   to  Manusmrti  (Chapter  2,   129)  one  should use  this  word  when  one  addresses    the   wives    of  others and  women  who  are  not  one's  relatives. Parapatni  tu  ya  strl  syadasambandha  ca  yonitah  / Tarn  bruyad  bhavatityevarh  subhage  bhaginiti  ca  // SUBHANU.  One  of  the  ten  sons  of  Satyabhama,  the  other nine  being  Bhanu,  Svarbhanu,    Prabhanu,    Bhanuman, Candrabhanu,  Brhadbhanu,  Havirbhanu,  Sribhanu  and Pratibhanu.      (Bhagavata,  10th  Skandha) . SUBHARYA  (SUDARYA).  A    daughter    of  Svaphalka, son  of  Piini.     She   was    Akrura's    sister.      (Bhagavata, 9th  Skandha). SUBHA5IGADA 747 SUBRAHMANYA SUBHA&GADA.  A  king.  This  king  had  attended  Drau- padi's  Svayamvara.  ( Mahabharata,  Adi  Parva,  Chapter 185,  Verse  22). SUBHAisIGl.  A  virgin  born  in  the  Dasarha  tribe.  Kuru, King  of  the  Lunar  dynasty  married  her.  They  had  a son  named  Vidura.  (M.B.  Adi  Parva,  Chapter  95, Verse  39). SUBHASAyA.  A  king  of  Solar  line  son  of  Yuyudhana and  father  of  Sruta.  (Bhagavata,  9th  Skandha). SUBHAVAKTRA.  A  female  attendant  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Verse  7) . SUBHlMA.  A  son  of  Pancajanyagni  called  Tapa.  This Agni  is  one  of  the  fifteen  Agnis  which  cause  hindrances in  Yajnas.  Subhima,  Atibhlma,  Bhima,  BhTmabala. Bala,  Sumitra,  Mitravan,  Mitrajna,  Mitravardhana, Mitradharman,  Surapravlra,  Vira,  Suvarcas,  Vesa and  Surahanta  are  the  fifteen  Agnis  which  cause hindrances  in  Yajnas.  (Vana  Parva,  Chapter  220, Verse  11). SUBHRAJA.  One  of  the  two  attendants  given  to  Subrah- manya by  Surya,  the  other  one  being  Bhasvara.  (Salya Parva,  jChapter  45,  Verse  31) . SUBHRU.  A  female  attendant  of  Subrahmanya.  (Salya Parva,  Chapter  46,  Verse  8) . SUBHUMIKA.  A  holy  place  of  ancient  days  in  the  plains of  river  Sarasvatl  where  Apsaras  used  to  come  daily  and bathe.  Deva-Gandharvas  visit  this  place  every  month. Sri  Krsna  bathed  there  once  and  distributed  money  to brahmins.  (Salya  Parva,  Chapter  37). SUBRAHMANYA.    Son  of  Siva. 1)  Reason  for  birth.  A  son  named  Vajranga  was  born  to Kasyapaprajapati  by  his  wife  Danu  and  he  married  a girl  called  Varangi.  Vajranga  performed  penance  to Brahma  so  that  he  might  shed  his  asuric  aspect.  When he  came  out  of  his  penance,  Varangi  was  missing  and  he wandered  about  the  forest  in  search  of  her.  Finally  he  saw Varangi  crying  under  a  tree.  When  he  asked  her  the  reason for  her  weeping,  she  told  him  about  harassments  by  Brahma during  the  thousand  years  when  Vajranga  was  immers- ed 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  Vajranga  again  took  to penance  with  the  grirn  determination  to  punish  Indra and  when  Brahma  appeared  before  him  he  prayed  for the  boon  of  a  son  who  would  surpass  the  Devas  includ- ing Indra  in  prowess.  Brahma  granted  him  the  boon. Varangi  delivered  a  son  twelve  months  after  the  boon. The  child  was  christened  Tarakasura. Tarakasura,  as  a  child,  began  practising  penance  and Brahma  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  Tarakasura  very  soon  conquered  the  three  worlds. The  devas  found  no  means  to  suppress  the  asura.  Child- ren would  not  be  born  to  them  and  there  was  a  reason for  it.  Once  Siva  and  Parvati  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 Siva  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  form- ed into  a  white  hill  and  it  became  a  forest. Parvati  did  not  at  all  relish  the  action  of  the  devas  and spoke  to  them  thus:  "You  prevented  my  sexual  inter- course entered  into  with  the  desire  to  have  a  son. Therefore,  in  future  you  will  not  have  children  by  your wives."  Parvati  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."  (Valmi- ki  Ramayana,  Balakanda,  Canto  36). Tarakasura  could  be  killtd  only  by  a  child  not  more than  seven  days  old  and  the  Devas  realised  that  such a  child  could  be  begot  only  by  Siva.  It  was  the  occas- ion when  Siva  was  lamenting  over  the  death  of  Sail  and Parvati  was  doing  penance  to  secure  Siva  as  husband. None  could  stir  Siva  immersed  in  deep  meditation and  the  Devas  entrusted  the  responsibility  for  it  to Kamadeva.  Not  only  did  Kama  not  succeed  in  the endeavour  but  also  he  got  reduced  to  ashes  by  the  fire from  Siva's  eyes.  When  Parvati's  penance  reached  its climax  Siva  appeared  before  her  and  wedded  her. 2).  Birth  of  Subrahmanya.  Because  of  the  power  of Siva's  semen  consumed  by  Agni,  his  glow  began  getting diminished.  Agni  complained  of  it  to  the  Devas  who sent  him  over  to  Brahma.  On  his  way  to  Brahma  Agni met  Gangadevi  whom  he  told  thus:  "I  can  in  no  way bear  this  semen  of  Siva  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.  Ganga '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 Hiranyaretas. Time  passed  by  and  the  semen  of  Siva  became  a  burden to  Ganga.  She  complained  about  that  to  Brahma. Brahma  asked  her  from  whom  she  had  received  the semen.  Ganga  detailed  her  story  to  him  and  concluded by  saying  that  though  it  was  5000  years  since  Siva's semen  was  put  into  her,  she  did  not  deliver  yet.  Then Brahma  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 Sara,  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  Brahma  Ganga  went  to  the  Udaya mountain  and  deposited  the  foetus  there  through  her mouth. By  the  power  of  Siva'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  Subrahmanya  was  the child.  The  child  cried  in  a  thunderous  voice  and  six divine  Krttikas  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  Krttikas  one  after the  other  it  developed  six  faces  and  since  it  was  breast-fed by  Krttikas  it  came  to  be  named  Karttikeya  as  well. SUBRAHMANYA 748 SUBRAHMANYA Brahma  informed  Agni  about  the  birth  of  the  child and  the  latter,  in  great  happiness,  hastened  to  it  on  a fast  goat.  Ganga  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.  Mahavisnu  who  came that  way  just  then  listened  to  the  above  argument  and directed  them  to  Siva  for  settlement  of  their  claims. Agni  and  Ganga  asked  Siva  to  which  of  them  the  child really  belonged.  Siva  then  told  Parvati  "Fortunate, fortunate."  Only  after  seeing  the  child  could  it  be decided  as  to  whose  it  was  and  so  Siva,  Parvati,  Agni and  Ganga  proceeded  together  to  the  forest  where  they saw  the  child  in  the  lap  of  the  Krttikas.  Siva  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  Kumara,  Visakha,  Sakha  and  Naigameya. Kumara  looked  at  Siva,  Vikakha  at  Parvati,  Sakha  at Ganga  and  Naigameya  at  Agni  and  all  of  them  felt immensely  happy.  The  Krttikas  asked  Siva  whether Sanmukha  (child  with  six  faces)  was  his  son  to  which Siva  answered  as  follows  :  "Let  him  be  your  son  under the  name  Karttikeya;  Ganga's  son  under  the  name Kumara ;  Parvati's  son  under  the  name  Skanda ;  my son  under  the  name  Guha  and  Agni's  son  with  the name  Mahasena  and  under  the  name  Saravana  'Sara- vana's  (the  forest  where  it  was  born)  son.  He  is  a great  yogi  and  will  be  known  by  these  various  names. As  he  possesses  six  faces  he  will  become  famous  as 'Sanmukha'  also. After  having  spoken  thus  Siva  thought  of  the  Devas and  under  the  leadership  of  Brahma  and  Visnu  all  the Devas  appeared  there.  They  looked  at  the  child  to  their hearts'  content  and  then  told  Siva  thus  :  "Oh  !  Lord  ! You  made  Agni  serve  the  purpose  of  Devas.  Let  us immediately  start  for  Aujasa  tirtha  and  crown  San- mukha at  Sarasvati  in  Kuruksetra.  Let  him  flourish as  army-chief  of  Devas,  Gandharvas  and  Kinnaras  and let  him  kill  the  terrible  Mahisasura  and  Tarakasura. 3)  Coronation.  Brahma,  Visnu,  Siva  and  others  reached Kuruksetra  with  the  child  to  crown  him  (Subrahmanya) as  army-chief.  Siva  and  Visnu  performed  the   consecra- tion ceremony  with    holy    water   from     the  seven  seas. Gandharvas,  Rsis  and  others  sang  for  joy    and  Apsaras danced.    Parvati    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    Siva    four     Pramathas,    equal  in  prowess  to Indra,  called  Ghantakarna,  Lohitaksa,   Nandisena    and Kumudamill.     Brahma    and    other   Devas  gave    their own  Pramathas  to   him.     Brahma   gave   him    the   Pra- matha    called   Sthanu  and  Visnu  gave  him  three  sets  of Pramathas  called  Sankrama,  Vikrama  and    Parakrama. Indra  gave  him   UtkleSa   and     Pankaja;    Sun    (Surya) gave   Dandakapinjalas;    Moon   gave     Manivasumanis; the  Asvins   gave    Vatsanandis   etc.  In  short,  important Devas,  Mitrs,  Tlrthas    etc.  gave    Subrahmanya    price- less presents  too  numerous  to  be  named. Seeing  the  rush  of  presents  the  great  Garuda  presented his  own  son,  the  fast-going  Peacock  to  Subrahmanya. Aruna  gave  his  own  son,  the  cock.  Agni  gave  the  Vel (three-pronged  weapon,  trident),  Brhaspati  the  danda (club,  stick)  Ganga,  the  Kamandalu  (water-pot  of Sannyasins)  Visnu  the  garland,  Parvati  clothes,  Siva the  locket  and  Indra  the  string  of  pearls. 5)  Devdsura    war.     The   consecration    of  Subrahmanya 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  Tarakasura,     Mahisa,    Bana, son  ofMahabali,   Taraka's   sons,    Tarakaksa.  Kamala- ksa,  Vidyunmall   etc.  In    the  furious  battle  that  ensued Subrahmanya     killed    Tarakasura.   The     other    asura chiefs  too  were  killed. 6)  Vow  of  celibacy.     After     the    killing   of  Tarakasura Subrahmanya  became  the  object  of  too  much  of  petting by    Parvati    with    the   result    that    his    life  became  un- bridled  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 Parvati.    Immediately  she    called    Subrahmanya  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  Parvati  that  in  future  he  would look  upon  all    women  in  the  world  as  equal  to  her,  his mother.   (Brahmanda  Purana  81 ). 7)  Marriage.     See  under  Devasena. (ValmJki  Ramayana,  Canto  36;  M.B.  Vana  Parva, Chapter  223;  Anusasana  Parva,  Chapter  85;  Skanda Purana,  Sambhava  kanda;  Kathasaritsagara,  Lavana- kalambaka,  Taranga  6;  Uttara  Ramayana  Kamba Ramayana,  Balakanda;  Vamana  Purana,  Chapters 57-61  ;  Bhavisya  Purana). 8)  Other  information. (i)  On  the  occasion  of  the  burning  of  the  Khandava forest  Subrahmanya  went  there  carrying  his  weapon called  'Sakti'  to  fight  Krsna  and  Arjuna.  (Adi  Parva, Chapter  226,  Verse  33)!  " (ii)  Skanda  was  born  from  the  semen  of  Siva  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  Kraunca  mountain. (For  details  see  under  Kraunca  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 Visakha.  Frightened  by  his  sight  Indra  sought  refuge with  Subrahmanya.  (Vana  Parva,  Chapter  227). (v)  When  he  married  Devasena  his  six  mothers  came and  blessed  him  and  his  wife;  he  then  told  the  mothers thus  :  "You  live  with  my  father,  Siva.  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  Skandapasmara,  Sakunigraha, Putanagraha  etc.  This  Graha  is  supposed  to  cause children's  death.  (Vana  Parva,  Chapter  230). (vi)  Subrahmanya  once  in  the  company  of  Rudradeva visited  the  holy  place  Bhadravata.  (Vana  Parva, Chapter  231,  Verse  56). (vii)  Vayubhagavan  assumed  responsibility  for  his protection.  (Vana  Parva,  Chapter  231,  Verse  56) . SUCAKRA 749 SUC I  (NEEDLE) (viii)  He   killed    Mahisasura.    (Vana    Parva,    Chapter 231,  Verse  96). (ix)  Synonyms  or  sacred  names  of  Subrahmanya  : — Agneya,  Skanda,  Diptakirti,  Aniimaya,  Mayuraketu, Dharmatman,  Bhutesa,  Mahisardana,  Kamajit, Kamada,  K'inta,  Satyavak,  Bhuvane'vara,  Sisuslghra, Suclcanda,  Dlptavarna,  Subhanana,  Amogha,  Anagha, Raudra,  Priya,  Candranana,  Prasantatman,  Dipta- sakti,  Bhadrakrt,  Kutamohana,  SasthTpriya,  Pavitra, Matrvatsala,  Kanyabharta,  Vibhakta,  Svaheya,  Re- vatlsuta,  Visakha,  Prabhu,  Neta,  Naigameya,  Sudu'- cara,  Suvrata,  Lalita,  Balakrldanakapriya,  Khacari, Brahmacarin,  Sura,  Saravanodbhava,  Visvamitrapriya, Devasenapriya,  Vasudevapriya,  Priyakrt  etc. Those  who  repeat  the  above  sacred  names  of  Subrah- manya will  attain  fame,  wealth  arid  heaven.  (Vana Parva,  Chapter  232) . (x)    In  the  Devasura  war    he    killed    important    leaders of   the    asuras  like    Mahisa,    Tripada    and  Hradodara. (Salya  Parva,  Chapter  46^  Verse  90) . (xi)  He   defeated    Banasura    and     killed    the    sons   of Tarakasura.  (Salya  Parva,  Chapter  46,  Verse  90) . (xii)    Siva  consecrated  him  as  lord    ( Srestharaja)  of  the Bhutas.  (Sand  Parva,  Chapter  122,  Verse  32). SUCAKRA.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Verse  59). SUCAKSUS.  One  of  the  seven  channels  of  Gaiiga. (See  under  Sindhu) . SUCANDRA  I.  A  King  of  Iksvaku  dynasty.  A  son named  Visalaniti  was  born  to  King  Iksvaku  by  his  wife Alambusa.  The  city  Visalanagara  was  founded  by  this Visalaniti.  A  son  named  Hemacandra  was  born  to Visala.  Sucandra  was  the  son  of  Hemacandra. Dhumrasva  was  the  son  of  Sucandra.  (Valmlki Ramayana,  Bala  Kanda,  Sarga  47). SUCANDRA  II.  An  asura.  This  asura  was  the  son  of Simhika.  (Mahabharata,  Adi  Parva,  Chapter  66,  Verse 46). SUCANDRA  III.  A  Gandharva.  (Mahabharata,  Adi Parva,  Chapter  66,  Verse  46) .  This  Gandharva  was  the son  of  Prajapati  KaSyapa,  by  his  wife  Pradha.  This Gandharva  participated  in  the  birth  celebration  of Arjuna.  (M.B.  Adi  Parva,  Chapter  122,  Verse  58). SUCANTI.  A  muni  who  was  an  adorer  of  Atri  Maharsi. There  is  a  reference  to  him  in  Rgveda,  Mandala  1 , Anuvaka  16,  Sukta  112. SUCARU  I.  A  son  of  Dhrtarastra.  With  his  seven brothers  he  attacked  Abhimanyu.  (M.B.  Bhisma  Parva, Chapter  79,  Verse  22). SUCARU  II.  A  son  born  to  Sri  Krsna  by  his  wife Rukmini.  (M.B.  Anusasana  Parva,  Chapter  14,  Verse 33) .  The  sons  born  by  Rukmini  were  Pradyumna , Carudesna,  Sudesna,  Carudeha,  Sucaru,  Carugupta and  Bhadracaru.  (Bhagavata,  Skandha  10). SUCCHAYA.  ThewifeofSisti,  the  son  of  Dhruva.  Two sons  named  Sisfi  and  Bhavya  were  born  to  Dhruva  by his  wife  Sambhu.  Succhaya,  the  wife  of  Sisti  gave  birth to  five  sons  who  were  sinless.  They  were  Ripu.  Ripuft- jaya,  Vipra,  Vrkala  and  Vrkatejas.  (Visnu  Purana, Amia.  1,  Chapter  13) . SUCETAS.  The  son  of  Grtsamada  who  was  born  in  the dynasty  of  Vitahavya.  A  son  named  Varcas  was  born to  Sucetas.  (M.B.  Anusasana  Parva,  Chapter  30,  Verse 61). SUCI  I.  A  deva  (god)  who  was  born  in  Agnivariisa. This  Suci  was  the  son  of  Agnideva  who  was  the  eldest son  of  Brahma,  and  his  wife  Svaha.  Suci  had  two brothers  by  name  Pavaka  and  Pavamana.  These brothers  had  forty-five  sons.  They  are  also  known  as "  Agnis".  Thus  there  are  on  the  whole  fortynine  Agnis, including  the  father,  three  sons  and  their  fortyfive  child- ren. (Visnu  Purana,  Part  1,  Chapter  10). SUCI  II.  Caksusa  was  a  son  of  Manu.  Ten  sons  were born  to  Manu  by  his  wife,  Nadvala.  They  were,  Kuru, Puru,  Satadyumna,  Tapasvi,  Satyavan,  Suci,  Agnistoma, Atiratra,  Sudyumna  and  Abhimanyu.  (Visnu  Purana, Part  1,  Chapter  13). SUCI  III.  There  is  a  passage  in  Chapter  19  of  Agni Purana  which  says  that  KaSyapa  Prajapati  had  six daughters  by  his  wife  Tamra,  who  were,  Kaka,  SyenI, Bhasi,  Grddhrika,  Suci  and  Griva  and  that  different classes  of  birds  took  their  source  from  them. SUCI  IV.  A  King  of  the  Solar  dynasty.  From  Bhagavata, 9th  Skandha  we  learn  that  he  was  the  son  of  Sakra- dyumna  and  the  father  of  Vanadvaja. SUCI  V.  In  Mahabharata,  Sabha  Parva,  Chapter  8, Verse  14,  there  is  a  reference  to  a  King  Suci  who worships  Yama,  the  son  of  Surya,  in  Yama's  assembly. SUCI  VI.  The  leader  of  a  band  of  merchants.  It  was he  who  met  and  comforted  DamayantI  who  lost  her way  in  the  forest  after  Nala  left  her.  (Vana  Parva, Chapter 64,  Verse  127). SUCI  VII.  One  of  the  sons  of  Visvamitra.  (M.B.  Anusa- sana Parva,  Chapter  4,  Verse  54) . SUCI  VIII.  A  son  of  Bhrgu  Maharsi.  (Mahabharata, Anusasana  Parva,  Chapter  55,  Verse  128) . SUCI  IX.  A    Maharsi  born  in  the  family  of  Arigiras.  By  a curse  of  Vasistha,    this  Maharsi  was   born    as  a   mortal, VijitaSva.  (Bhagavata,  4th Skandha). uddha   and  the  grandson  of  Anenas. the    son  of    Suci.    (Bhagavata,     4th as  the  son  of  Kin SUCI.   The  son  of Trikalpava     was Skandha). SUCI  (NEEDLE). ant.    There   is   a Iron  needle  is  Puranically  import- story  connecting  the  iron-needle  of Bharata  and  Vibhisana  as  follows: — Having  killed  Ravana,  Sri  Rama  anointed  Vibhisana as  the  King  of  Lanka  and  returned  to  Ayodhya.  During the  reign  of  Vibhisana,  Lanka  reached  the  highest  stage of  prosperity.  Among  the  five  metals,  only  gold was  seen  in  Lanka.  At  this  stage  Vibhisana  got  an  iron needle  from  Bharata.  He  kept  it  as  a  rare  and  valuable treasure,  in  his  palace. Vibhisana  who  was  an  ardent  devotee  of  Sri  Rama  used to  cross  the  sea,  come  to  Rame£vara-temple  and  offer flower  at  the  feet  of  Sri  Rama,  every  day.  Flower  was brought  in  a  big  golden  pot.  Once  Vibhisana  placed  the golden  pot  in  the  courtyard  of  the  temple  and  went  in with  the  flower.  After  the  worship,  Vibhisana  came  out and  taking  the  pot  .on  his  head  returned  to  Lanka.  Being immerstd  in  the  thought  of  Sri  Rama,  Vibhisana  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  be- fore the  Brahmin  who  returned  with  the  box  to  Bharata. He  eagerly  opened  the  box  and  saw  only  an  iron  needle in  it.  The  consternation  of  the  Brahmin  need  only  be imagined. SUCIKA 750 SUDARSANA  HI SUCIKA.  An  Apsaras.  She  had  participated  in  Arjuna's birth  festival.  ( Mahabharata,  Adi  Parva,  Chapter 122,  Verse  62). SUCIKA.  A  figure  of  the  giantess  Karkka|i.  (See under  Brahma,  Para  12). SOCIMUKHA.  A  hell.  (See  under  Kala  the  section  on hell). SUCIMUKHl.  Companion  maid  of  PrabhavatI,  daugh- ter of  Vajranabha.  (Sec  under  PrabhavatI  V). SUCIRATHA.  A  King  born  in  Bharata's  dynasty.  He  was the  son  of  Citraratha  andDhrsama's  father.  (Bhagavata, 9thSkandha). SUCIROSITA.  A  minister  of  Dasaratha.  (Valmiki Ramayana,  Ayodhya  Kanda,  Sarga  32). SUCISMITA  I.  A  Brahman!  who  was  devoted  to  her husband.  ( For  further  details  see  under  Dhanaiijaya  V) . SUCISMITA  II.  An  Apsaras.  She  attends  Kubera's assembly  (Mahabharata,  Sabha  Parva,  Chapter  10, Verse  10). SUCITRA  I.  A  naga  (serpent)  born  in  the  family  of Dhrtarastra.  This  serpent  fell  in  the  sacrificial  fire  of  the serpent  sacrifice  of  Janamejaya  and  was  burnt  to death.  (M.B.  Adi  Parva,  Chapter  57,  Stanza  18). SUCITRA  II.  (SUMITRA).  Father  of  Sukumara  the King  of  Pulinda.  (See  under  Sukumara  I.) SUCITRA  III.  A  son  of  Dhrtarastra.  He  attacked Abhimanyu  in  the  battle  of  Bharata.  ( Mahabharata, Bhlsma  Parva,  Chapter  79,  Verse  22). SUCITRA  IV.  A  King  who  fought  on  the  side  of  the Panda vas.  He  was  a  good  fighter  from  chariot.  (Maha- Bharata,  Karna  Parva,  Chapter  6,  Stanza  27).  While this  king  and  his  son  Citravarma  were  walking  in  the battlefield,  Drona  killed  them. SOClVAKTRA.  A  warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Verse  72). SUC I VR ATA.  A  king  of  ancient  times.  (M.B.  Adi Parva,  Chapter  1,  Verse  236). SUDAKSIIifA  1.  The  son  of  king  Paundraka.  Sri- Krsna  killed  Paundraka  in  battle  and  his  head,  cut off  by  Sri  Krsna,  fell  in  the  country  of  Kasi.  Sudak- sina who  learned  about  the  death  of  his  father,  went to  KasT  and  recognized  the  head  by  the  ear-rings.  Sud- aksina made  up  his  mind  to  kill  Sri  Krsna  somehow or  other  and  began  to  do  penance  in  Kasi  before Siva.  Pleased  with  his  penance  Siva  appeared  before him  and  advised  him  to  create  a  wicked  fairy  from the  fire  of  sorcery.  Accordingly  Sudaksina  prepared  a fire  of  sorcery,  from  which  a  wicked  fairy  came  out  and ran  towards  Sri  Krsna.  Sri  Krsna  sent  his  weapon  the Discus  which  cut  off  the  head  of  the  wicked  fairy  and from  there  the  Discus  flew  to  Kasi  and  turned  Sudak- sina to  ashes,  and  returned  to  Dvaraka.  (Bhagavata, Skandha  10). SUDAKSI1VIA.II  A  king  of  Kamboja  (Kabul).  The following  information  is  taken  from  Mahabharata about  this  king. (i)  Sudaksina  had  been  present  at  the  Svayarhvara marriage  of  Draupadl.  (Adi  Parva,  Chapter  185, Verse  15). (ii)     He  came  with    an   aksauhini    of  army    to     help Duryodhana  against    the  Pandavas     in     the     battle    of Bharata.   (M.  B.   Udyoga    Parva,    Chapter    19,     Verse 21). (iii)     Sudaksina  was  a  valunt  fighter  in    the    army    of the  Kauravas.  (M.    B.    Udyoga    Parva,    Chapter    160, Verse    1  ). (iv)     On  the  first  day  of  the  battle   of  Bharata.    there was  a  combat   between     Srutakarma     and    Sudaksina. (M.B.    Bhlsma  Parva,    Chapter  45,  Verse  66). (v)     There  was  another   combat    between   Abhimanyu and    Sudaksina. (M.  B.    Bhlsma     Parva,     Chapter    45, Verse  66.) (vi)     Arjuna  killed  Sudaksina   in  the  batile  of  Bharata. (M.    B.    Drona    Parva,  Chapter  92,  Verse  61) . (vii)     The  younger   brother   of  Sudaksina    confronted Arjuna  to  avenge  the  death    of    his    brother   and    was killed  by   Arjuna.  (M.  B.    Karna    Parva,     Chapter  56, Verse    110). SUDAKSINA  III.     A   warrior  who   fought    on    the   side of  the    Pandavas.    Dronacfirya    shot     him     down    from the  chariot   with    an     arrow.    (M.B.      Drona     Parva, Chapter  21,  Verse  56). SUDAKSIIviA.     The  wife  of  Dillpa.  (See  under  Dilipa). SUDAMA  I.     A   minister     of    king     Janaka.     (Valmiki Ramayana,  Balakanda,  Sarga  70). SUDAMA  II.     A  king  of  Daiarna.     This    king    had   two daughters     of    whom    one     was     married    by   Bhlma, the  king  of  Vidarbha,     and     the     other   by     Virabahu kingofCedi.  (M.  B.  Vana    Parva,    Chapter  96,    Verse 14). SUDAMA  III.     A    country  of  North   India.   Mention    is made  in  Mahabharata,  Sabha  Parva,  Chapter  27,  Verse 11,    that  this  country   was  captured    by   Arjuna. SUDA.MA  IV.     An  attendant  of  Subrahmanya.     (M.  B. Salya  Parva,  Chapter  46,  Verse    10). SUDAMA  V.     A    cowherd.     This     Sudama   was    reborn as  an  asura,  because  of  the  curse  of  Devi  Radha.    (For further  details  see  under  Tulasi,  para    5). SUDAMA  VI.     A   warrior   who    took     the  side    of    the Pandavas  and    fought   against   the    Kauravas.  (M.    B. Drona    Parva,    Chapter  23,  Verse  49) . SUDAMA  VII.     The  watcher  of  the    garden     of  Karhsa. It  is   stated  in  Bhagavata,  Skandha  10,  that  this  Sudama adorned    Sri  Krsna  and  Balabhadra  Rama  with    flower garlands. SUDAMA  VIII.  The  real  name  of  Kucela  who  was  the friend  of  Sri  Krsna  in  boyhood.  Though  his  name occurs  everywhere  in  Bhagavata,  as  Kucela,  his  real name  is  Sudama.  (See  under  Kucela). SUDAMA  IX.  A  river  famous  in  the  Puranas.  It  is  men- tioned in  Valmiki  Ramayana,  Ayodhyakanda,  Sarga  71, that  Bharata,  the  brother  of  Sri  Rama,  crossed  this river  while  he  was  returning  from  Kekaya. SUDA^DIKA.  See  under  Suryaprabha. SUDARSANA  I.  A  king  of  ancient  India.  He  was  a  con- temporary of  Sri  Krsna.  This  king  who  was  esteemed even  by  the  gods,  was  once  captured  and  made  a prisoner  by  another  king  named  Nagnajit.  Sri  Krsna defeated  Nagnajit  and  all  the  other  Kings  and  made this  King  free.  This  story  occurs  in  Mahabharata,  Udyoga Parva,  Chapter  48,  Verse  75. SUDARSANA  II.  A  king  who  took  the  side  of  the  Kaura- vas and  fought  against  the  Pandavas  in  Kuruksetra. This  king  was  killed  by  Satyaki.  (M.B.  Drona  Parva, Chapter  118,  Verse  14). SUDARSANA  III.  A  king  of  Malava.  This  king  joined the  side  of  the  Pandavas  in  the  battle  of  Bharata  and  was SUDARSANA  iv 751 SUDARSANA  XI killed  by  Asvatthama.      (M.B.  Drona    Parva,    Chapter 200,  Verse  13). SUDARSANA  IV-  A  son  of  Dhrtarastra.  In  the  battle of  Bharata,  he  attacked  Bhimastna  and  was  killed  by him.  (M.B.  Salya  Parva,  Chapter  27,  Verse  31 ). SUDARSANA  V.  Son  of  Dhruvasandhi,  king   of  Kosala. Manorama  was  the  mother  of  SudarSana.      (For  further details  see  under  Dhruvasandhi) . SUDARSANA  VI.  One  of  the  five  sons  of  Bharata. Bharata,  the  son  of  Rsabha,  had  married  Pancajani, the  daughter  of  Visvarupa.  Five  sons  named  Sumati, Rastrabhrt,  Sudarsana,  Avarana  and  Dhumraketu  were born  to  Bharata,  who  divided  Bharata  among  his  five sons  and  went  to  Salagrama  and  did  penance  there  and died.  (Bhagavata,  Skandha  5). SUDARSANA  VII.  The  son  born  to  god  Fire  by  his  wife Sudar'ana.  (Sudar'ana  was  the  daughter  of  Duryodhana (Nila)  of  the  dynasty  of  Iksvaku.  For  the  story  of  her marriage  see  under  Sudar'ana).  Sudar'ana,  the  son  of Fire,  married  Oghavati  the  daughter  of  Oghavan.  That story  is  given  below  :- Oghavan  had  two  children  a  daughter  named  Oghavati and  a  son  named  Ogharatha.  Oghavan  gave  his  daughter in  marriage  to  Sudarsana   who   was    wise  and  learned. The  couple  lived  in  Kuruksetra.     Once  Sudarsana  said to  Oghavati  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."    Oghavati promi  sed  to  obey  the  order  of  her  husband  to  the  letter. Sudarsana  had  been  trying  to   become   victorious    over Mrtyu  (Death)  and  so  Death  had  been  waiting  to    find out  some   vulnerable  point  in  Sudarsana's  life.     While Sudarsana  had  gone  to  cut  firewood,  a  brahmin  entered the  hermitage  and  said  to  Oghavati: -"If  you  do  observe the  duties  of  a  house-holder   show   hospitality    to   me." Hearing  this,  Oghavati  welcomed  the  brahmin  and  per- formed the    usual    hospitality   and    asked   him    "What shall  I  do  for  you  i1"    "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,  Oghavati  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  Oghavati  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  con- tented 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- sana had  come  out  victorious  in  all  these  tests.  He  came out  and  appeared  in  his  own  form   and    blessed    Sudar- sana.    Due    to    the  blessing  of  Dharmadeva,  half  of  the body  of  Oghavati  flowed  as  the  river  Oghavati  and    the other  half  was  dissolved    in   the   soul    of  her   husband. Sudarsana  thus  earned  victory  over  Mrtyu  and  obtained prosperity. SUDARSANA  VIII.  A  Vidyadhara.  Because  of  the  curse of  Angiras,  this  Vidyadhara  was  changed  into  a  moun- tain snake.  That  story  occurs  as  follows  in  Bhagavata, Skandha  9. While  Sudars  ana  was    playing   about    in    the  world    of Gods  with  some  Gandharva  damsels,  Angiras  and    some other  hermits  came  by  that  way.     Sudarsana   ridiculed them.  Angiras  became  angry  and  changed  him  to  a mountain  snake  by  a  curse.  SudarS  ana  prayed  for  libera- tion from  the  curse.  Angiras  said  that  in  Dvaparayuga, Mahavisnu  would  incarnate  as  Sri  Krs na  and  when  Krsna trod  upon  him,  he  would  regain  his  original  form." Sudarsana  became  a  big  snake  and  began  life  in Ambadi.  Once  the  people  of  Ambadi  went  to  Devi forest  and  worshipped  MahesVara.  They  spent  the  night on  the  banks  of  the  river  Kalindi.  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  ard  struck  at  the  snake  with  burning faggots.  But  it  was  in  vain.  Finally  Sri  Krsna  came,  and gave  the  snake  a  thrash.  Instantly  Sudarsana  got  his  old form.  He  went  to  the  world  of  gods. SUDARSANA  IX.  A  brahmin  sinner  who  lived  in  the Tretayuga.  The  moment  he  touched  the  water  in  which Visnu  washed  his  feet,  he  obtained  remission  of  his sins  and  entered  Vaikuntha.  This  story  which  is  given under,  occurs  in  I'adrna  Purana,  Brahma  Khanda, Chapter  17. There  lived  a  brahmin  sinner  in  Tretayuga.  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  Sudarsana  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  fcod  on  Harivasara  (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  Visnu.  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  Visnu. SUDARSANA  X.  The  son  of  Dlrghabahu  who  was'  born in  the  family  of  Manu.  He  conquered  all  the  kingdoms and  ruled  as  an  emperor.  The  famous  hermit  Vasistha was  his  priest. Once  Devi  Mahakall  appeared  to  him  in  a  dream  and said  to  him:  "Very  soon  a  flood  will  occur  in  the  world. So  go  to  the  Himalayas  with  your  wife  and  the  priest Vasistha  and  stay  there  in  a  cave."  According  to  the instruction  of  Devi,  Sudarsana  took  everybody  with  him and  went  to  the  Himalayas. The  prophecy  of  Devi  came  true.  The  earth  was  filled with  water.  This  deluge  lasted  for  ten  years.  After that  the  earth  resumed  its  original  form  and  Sudarsana returned  to  Ayodhya.  (Bhavisya  Purana,  Pratisarga Parva,  1,  1). It  is  mentioned  in  Kalika  Purana  that  Sudarsana  had broken  off  a  piece  ot  a  forest  region  of  Himalaya  and taken  it  to  his  country  and  founded  on  it  the  city  called Khandavlnagara  and  that  after  a  short  period  king Vijaya  of  the  Bhairava  dynasty  killed  king  Sudarsana and  became  the  ruler  of  the  city.  (Kalika  Purana,  92). SUDARSANA  XI.  A  wife  of  God  Fire.  This  Sudarsana was  the  daughter  of  Duryodhana,  the  son  of  Durjaya of  the  Iksvaku  dynasty.  The  mother  of  Sudarsana was  Narmada.  It  is  said  that  so  beautiful  a  woman  as Sudar.' ana  had  never  been  born.  The  God  Fire  was once  fascinated  by  the  beauty  of  Sudar'ana  who  had been  instructed  to  serve  him,  and  wished  to  accept  her as  his  wife.  So  he  informed  her  of  his  desire.  Being SUDARSANA  xn 752 SUDEVA  II of  a  noble  race,  she  said  that  a  virgin  ought  to  be  given a w.;y  by  her  parents.  The  God  Fire  approached  the father  of  Sudarsana  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  SudarSana as  wife  to  the  God.  (Duryodhana  had  another  name Nlla).  In  the  PurJ.nas  there  is  another  statement  also that  Nila  was  the  ruler  of  Mahismatl.  (See  under Duryodhana  1 1  and  Agni  Para  8) . SUDARSANA  XII.  An  island.  This  is  another  name  of Jambudvipa.  Once  Sanjaya  talked  to  Dhrtarasfra about  this  dvipa  (Island).  (M.B.  Bhisma  Parva,  Chapter 5). SUDARSANA  XIII.  A  tree  in  the  Jambu  island.  It  is mentioned  in  Mahabharata,  Bhisma  Parva,  Chapter  7 that  this  tree  was  eleven  thousand  yojanas  high. SUDARSANA  XIV.    (The  Discus  SudarSana-weapon). 1)  General   information.     The     weapon     of  Mahavisnu. Two  stories  are  seen  about  the  origin  of  this  weapon. (i)  The  sun  married  Sarhjna  the  daughter  ofVisva- karma.  Sarhjna  complained  to  her  father  that  she  could not  bear  the  radiance  of  the  Sun.  VisVakarma  put  the Sun  in  a  turning  machine  and  turned  him  and  decreas- ed his  radiance.  Out  of  the  dust  of  the  sun  produced by  this  process,  ViSvakarma  made  the  discus-weapon, the  aerial  chariot  Puspaka,  the  Trident  of  Siva,  and the  Sakti  (lance)  of  Subrahmanya.  Of  these  weapons the  discus-weapon  Sudarsana  was  given  to  Mahavisnu. This  is  one  story.  (Visnu  Purana,  Arhsa  3,  Chapter  2). (ii)  During  the  burning  of  the  forest  Khandava,  Indra showered  rain,  against  the  fire.  According  to  the  second story,  the  God  Fire  gave  the  discus  weapon  Sudarsana to  Sri  Krsna  and  the  Gandiva  to  Arjuna  to  fight against  Indra.  (See  the  word  Khandavadaha). Besides  these  two  stories,  several  statements  occur  in various  Puranas,  about  this  weapon  Sudarsana.  As SudarSana  was  in  existence  even  before  the  incarnation of  Sri  Krsna,  the  story  that  Visvakarma  made  it,  ought to  be  given  prominence.  Very  often  Mahavisnu  used  to destroy  enemies  by  this  SudarSana.  Though  Mahavisnu had  taken  several  incarnations,  only  Sri  Krsna  is mentioned  in  the  Puranas  as  having  used  this  weapon Sudarsana  very  often. 2)  The  power  of  Sudartana.     Sudarsana  flies    up    to    the ranks  of  the  enemies,    burning    like     fire.    Once  Maha- visnu sent  the  weapon  Sudarsana    towards    the   asuras. Then  the  havoc  and  destruction  caused  by  this  weapon, is  described    as  follows    : The  moment  he  thought  of  Sudargana,  to  destroy  the power  of  the  enemy,  it  made  its  appearance  like  the Sun  in  the  Solar  region.  It  was  a  fearful  sight.  Emanat- ing light  and  radiance  from  the  blazing  fire,  the Sudar'ana  rested  on  the  hand  of  Visnu;  turning  round with  a  tremendous  speed.  Visnu  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.  Adi  Parva,  Chapter  19). SUDARSANA  XV.  Indra  had  a  chariot  named Sudarsana.  (Mahabharata,  Virata  Parva,  Chapter  56, Verse  3) . SUDASA  I.     A  King  of  Kosala.  This  Sudas  a  was  a  King who     ought    to    be      remembered    every  morning  and evening.     (Mahabharata,    Anusasana    Parva,    Chapter 165,  Verse  57). SUDAS  II.     An    Aryan  King  named  Sudas    is    stated  in Rgveda.  It  is  mentioned  in  Rgveda  Mandala    1,  Anu- vaka  1 1 ,  Sukta  63,  that  VisVamitra  saved  this  King  from a  danger.  (See  under  Df.garajna) . SUDASA  III.     A  King   of  Ayodhya.  He  was  the   son  of Sarvakama  and  the  father  ofKalmasapada.  (Bhagavata, Skandha  9;  Visnu  Purana,  4,  4,  30). SUDATTA.-    ©We  of  the  prominent  wives    of  Sri  Krsna. The   palace   Ketuman   in    Dvaraka,  was    given  to  this wife.   (Mahabharata,  Daksinatya  Patha,    Sabha  Parva. Chapter  38). SUDDHA.     A   King     of  the  Bhrgu  dynasty.  Bhagavata, 9th  Skandha  mentions  that  he  was  the    son   of    Anenas and  Suci's  father. SUDESNA  I.     The  wife  of  Virata,  the  King  of  Matsya. 1)  General  information.     It    is   mentioned    in   Mahabha- rata,  Virata    Parva,    Chapter   9,     Verse   6,    that    this Sudesna,  the  daughter  of  the  King  of  Kekaya,  had    the name  Citra  also. 2)  Other  details. (i)  During     the      pseudonymity,     Pancali   lived    with Sudesna   in    the   guise     of  Sairandhrl.    (M.B.    Virata Parva,  Chapter  9). (ii)   Sudesna  agreed  to  the    request   of  Klcaka    to    get Sairandhrl  for  him,  as  he  was  fascinated  by  her  beauty. (M.B.  Virata  Parva,  Chapter  14,  Verse  6). (iii)  Sudesna    sent  Kicaka    to  the  house  of  Sairandhrl. (M.B.  Virata  Parva,  Chapter  15). (iv)  Draupadi  consoled  Sudesna  who   was  miserable  at the  death  of  Klcaka.  (M.B.  Virata  Parva,    Chapter  16, Verse  48) . (v)    Sudesna   asked   Draupadi    to   go   away    from    the palace.  (M.B.  Virata  Parva,  Chapter  24,  Verse  3). (vi)   In  connection  with  the  marriage  of   her   daughter Uttara,  Sudesna  went    to   Upaplavya   with   Draupadi. (M.B.  Virata  Parva,  Chapter  72,  Verse  30). SUDESNA  II.  The  wife  of  the  King  Bali.  Five  sons named  Ariga,  Vanga,  Kalinga,  Pundra  and  Suhma were  born  to  the  hermit  DIrghatamas  by  this  queen Sudesna.  (M.B.  Adi  Parva,  Chapter  98  :  30;  Bhagavata, Skandha  9;  Harivarhsa  1,  39) . SUDESNA  I.  A  son  born  to  Sri  Krsna  by  Rukmim. (See  under  Rukmim). SUDESNA  II.  A  country  in  India,  very  famous,  in  the Puranas.  (Mahabharata,  Bhisma  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  Damayantl. (See  under  Damayantl). SUDEVA  II.  A  captain  of  the  army  of  King  Ambarlsa. He  was  calm  and  fearless.  Sudeva  met  with  a  heroic death  in  a  battle  and  attained  heaven.  Indra  gave  him a  suitable  place.  Later  Ambarlsa  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  yajna  (sacrifice)  and  that  due  to  this  yajna Sudeva  attained  heaven.  The  King  asked,  when  this SUDEVA  III 753 SUDEVA  III took  place.  Indra  continued  : —  "Once  Ambarisa  sent Sudeva  to  subdue  the  asuras  and  giants.  Sudeva  enter- ed 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  Siva, 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. Daksinatyapatha,  Santi  Parva,  Chapter  98). SUDEVA  III.  The  son  of  Haryasva,  the  King  of  Ka^I. He  was  quite  valiant  and  radiant.  After  the  death  of his  father  he  was  anointed  as  King  of  Kasi.  As  soon  as he  became  King,  the  sons  of  King  Vltahavya  attacked Sudeva  and  captured  him.  After  this  Divodasa  became the  King  of  Ka'i.  (M.B.  Anusasana  Parva,  Chapter 30,  Verse  13). SUDEVA  IV.  A  famous  King.  Nabhaga  married Suprabha  the  daughter  of  this  King  Sudeva.  The following  is  a  story  taken  from  Markandeya  Purana stating  how  this  Sudeva  who  was  a  Ksatriya  by  birth, became  a  Vaisya  by  the  curse  of  hermit  Pramati. Once  Nala,  the  friend  of  Sudeva,  and  the  relative  of Dhumraksa,  after  having  drunk  too  much  liquor,  tried to  rape  the  wife  of  the  hermit  Pramati.  All  this  happen- ed while  King  Sudeva  was  standing  silently  near  Nala. Pramati  requested  King  Sudeva  repeatedly  to  save  his wife.  Sudeva  replied  :  '  The  Ksatriya  who  could  help the  needy,  could  save  your  wife  also.  But  I  am  a Vaisya."  This  arrogance  of  the  King  made  the hermit  angry.  "May  you  become  a  Vaisya." The  hermit  cursed  the  King.  Sudeva  repented and  requested  for  liberation  from  the  curse.  "When  a Ksatriya  steals  away  your  daughter  you  will  recover the  lost  feelings  of  Ksatriya."  The  hermit  gave  this liberation  from  the  curse. Because  of  this  curse  Nabhaga  stole  away  Suprabha the  daughter  of  Sudeva  and  Sudeva  got  back  the  lost feelings  of  Ksatriya. SUDEVA  I.  A  daughter  of  the  King  of  Aiiga  named Ariha.  The  King  Rksa  was  her  son.  (M.B.  Adi  Parva, Chapter  95,  Verse  24) . SUDEVA  II.  A  princess  born  in  the  dynasty  of  King Dasarha.  Vikuntha,  a  King  of  the  Puru  dynasty married  Sudeva.  The  King  Ajamldha  was  their  son. (M.B.  Adi  Parva,  Chapter  95,  Verse  36). SUDEVA  III.  The  wife  of  Iksvaku  who  was  the  son  of Manu.  This  Sudeva  was  the  daughter  of  Devarata  the King  of  Kasi.  Iksvaku  and  Sudeva  are  said  to  be  the incarnations  of  Visnu  and  Devi  Laksmi  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  Sudeva.  Sudeva,  the  wife  of Iksvaku  gave  the  merits  she  had  earned  in  one  year  by her  good  deeds  to  Sudeva  the  she-hog  and  liberated  her from  her  curse.  This  story  occurs  in  Padma  Purana Bhumikhanda,  Chapter  42.  The  story  is  given  below: Once  King  Iksvaku  and  his  wife  Sudeva  were  hunting on  the  banks  of  the  Ganga.  Then  a  big  hog  came  there with  his  wife  and  children.  The  hog  was  afraid  of Iksvaku.  So  he  said  to  his  wife: — "Look!  beloved! Iksvaku  the  valiant,  the  son  of  Manu,  is  come  for  hunt- ing. 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 Iksvaku  and  his  army. The  king's  army  saw  the  preparations  of  the  hogs  and their  resolute  stand.  Struck  with  fear,  they  informed Iksvaku  about  it.  The  king  ordered  the  noble  hog  to  be caught.  Iksvaku  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  him- self 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  Sudeva  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  Sudeva.  Sudeva  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  my- self." "My  dead  husband  was  a  Gandharva  named  Rankavidya- dhara,  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.  Rankavid- yadhara did  not  like  to  comply  with  the  request of  the  hermit.  At  last  Pulastya  removed  his  hermitage to  another  place.  Rankavidyadhara  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  Pula- stya. 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 Rankavidyadhara  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  her- mit. Seeing  all  these,  Pulastya  began  to  think  that  it was  not  a  hog.  "A  hog  will  not  try  to  molest  one  con- tinuously. 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  in- formed 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  Iksvaku." SUDEVA  III 754 SUDHANVA  II Sudeva.  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  ( Vasudeva) in  the  city  of  Sripura    in    Kalinga.     They    named    me Sudeva  (Vasudeva).  Because  of  the  unlimited  caressing and  fondling  of  my  father  I    grew   up    as   an   arrogant girl.     In  the  meanwhile  a   Brahmin  youth  named   Siva- sarma,  who  was  well-versed  in  all  the  branches  of  know- ledge, 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  every  thing.  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  Karhsa  was   born to   Padmavati,  the  wife  of  Ugrasena,  by  her  illegal  con- nection with  persons  other  than  her  husband." Hearing  about  the  birth  of  Karhsa,    Sudeva    asked   the she-hog  to  tell  her  about  the  circumstances  which  led  to the    illegal   connections  of  Padmavati.     The  wife  of  the hog  continued.     "In  days  of  old  there   was    a   king   in Mathurapurl  named  Ugrasena,  who  married  Padmavati the  daughter  of  king  Satyaketu  of  Vidarbha.    While  the couple   were    living  happily  in  Mathurapurl  Satyaketu wanted  to  see  his  daughter.     He   sent   a   messenger    to Mathurapuri  and  brought  Padmavati  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  Puspavan,    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   Mathura    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  VaiSravana.    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 Kalanemi.     In  ancient  days  Visnu  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  Padmavati  gave  birth  to    the mighty  and  strong  Karhsa.     He  was  killed  by  Sri  Krsna and  he  attained  heaven." Sudeva  was  struck  with  wonder  at  the  story  of  Karhsa. 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  SivaSarma.  When  I  abandoned him  he  married  another  woman  named  Mangala  and was  leading  a  prosperous  life.  Mangala  gave  me  food. Sivagarma  asked  me  who  I  was.  I  told  him  my  story. He  remembered  me,  his  former  wife.  Mangala  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  Brahma  had put  me  in  the  wombs  of  all  kinds  of  animals.  Now  I  have taken  the  birth  of  a  she-hog.  Lady  !  Your  husband Iksvaku  is  the  incarnation  of  Visnu  in  portion  and  your- self, that  of  Laksmi  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  Sudeva  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.  Iksvaku and  Sudeva  returned  to  their  palace  much  pleased  at the  redemption  of  the  she-hog. SUDHAMA  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  Sus"anti.  There  were five  groups  or  ganas  of  twelve  devas  each,  called  the Satyas,  the  Japas,  the  Pratardanas,  Sudhamas  and  the Vas  avarttins.  (Visnu  Purana,  Arhsa  1,  Chapter  3) . SUDHAMA  II.  A  golden  mountain  in  the  Kus a  island. (M.B.  Bhisma  Parva,  Chapter  12,  Verse  10). SUDHAMA  III.  One  of  the  sons  of  King  Ghrtaprstha. (Bhagavata,  Skandha  5), SUDHANUS  I.  A  King  of  the  Puru  dynasty.  He  was the  son  of  King  Kuru  who  had  founded  Kuruksetra. Four  sons  named  Sudhanva,  Sudhanus,  Pariksit  and Arimejaya,  were  born  to  Kuru.  (Agni  Purana,  Chapter 278). SUDHANUS  II.  A  King  who  was  the  son  of  Kuru  and the  father  ol  Suhotra.  The  King  Uparicaravasu  was  a King  of  this  dynasty.  (Bhagavata,  Skandha  9). SUDHANUS  III.  A  warrior  from  Pancala  who  took the  side  of  the  Pandavas.  This  mighty  warrior  was  the son  of  King  Drupada  and  the  brother  of  Viraketu.  In the  battle  of  Bharata,  when  Viraketu  was  killed, Sudhanus  gathered  his  brothers  and  attacked  Drona. In  that  fight  Sudhanus  was  killed  by  Drona.  (M.B. Drona  Parva,  Chapter  98,  Verses  37-40) . SUDHANVA  I.  A  guard  of  the  ends  of  the  quarters. In  the  beginning  of  creation  Brahma  made  four  guards of  the  four  ends.  They  were  Sudhanva  in  the  East, Saiikhapada  in  the  South,  Ketuman  in  the  West  and Hiranyaroma  in  the  North.  (Agni  Purana,  Chapter  19). SUDHANVA  II.  Son  of  hermit  Angiras.  Some  inform- ation gathered  from  Rgveda  and  Mahabharata  is given  below. (5)    There    arose    a   contest     between    Sudhanva    and Virocana,  the  son  of  Prahlada  for  marrying    the  damsel KeSinl.  (For  detailed  story  see  under  KesinI  V). (ii)  This  hermit  visited  Bhisma  in  his   bed   of  arrows. (M.B.  Anusasana  Parva,  Chapter  26,  Verse  7). (iii)  Sudhanva  was  the  eighth  son  of  Angiras. SUDHANVA  III 755 SUGATI (iv)  It  is  stated  in  Mahabharata,  Anusasana  Parva, Chapter  86,  Verse  24,  that  this  Sudhanva  gave Subrahmanya  a  chariot,  in  the  battle  between  the Devas  and  the  asuras. ( v)  Sudhanva  had  three  sons  called  Rbhu,  Vibhva and  Vaja.  (Rgveda,  Mandala  1,  Anuvaka  16,  Sukta 111).  ' SUDHANVA  III.  A  great  warrior  who  fought  against the  Pandavas  in  the  battle  of  Kuruksetra.  He  was killed  by  Arjuna.  (M.B.  Drona  Parva,  Chapter  18, Verse  42) . SUDHANVA  IV.  A  Sudhanva  who  was  the  son  of Drupada,  is  mentioned  in  Mahabharata,  Drona  Parva, Chapter  23,  Verse  44.  This  warrior  sided  with  the Pandavas  in  the  battle  of  Kuruksetra  and  fought against  the  Kauravas.  When  his  brother  Viraketu  was killed,  he  and  his  brothers  joined  together  and  attacked Drona.  In  that  fight  Drona  killed  Sudhanva.  (M.B. Drona  Parva,  Chapter  122,  Verse  45). SUDHANVA  V.  An  ancient  King  of  Bharata.  A  story that  King  Mandhata  defeated  this  Sudhanva  in  battle, occurs  in  Maha  Bharata,  Drona  Parva,  Chapter  62 SUDHANVA  VI.  A  King  of  Sarikasya.  This  King surrounded  the  city  of  Mithila  and  sent  word  that unless  the  bow  of  Siva  and  the  princess  Sita  were  given to  him  he  would  kill  Janaka,  who  subsequently  fought a  battle  with  him.  In  this  battle  Sudhanva  was  killed. Sankasya,  the  kingdom  of  Sudhanva  was  given  to Kusadhvaja  by  his  brother  Janaka.  (Valmiki  Rama- yana,  Bala  Kanda,  Sarga  71) . SUDHARMA  I.'  'The  assembly  hall  of  the  Devas.  (the gods).  (Bhagavata,  Skandha  10). SUDHARMA  II.  The  great  assembly  hall  of  the Yadavas.  It  is  mentioned  in  Mahabharata,  Adi  Parva, Chapter  219,  Verse  10,  that  at  the  time  of  the  carrying away  of  Subhadra,  the  soldiers  ran  to  Sudharma  and reported  the  matter  there.  This  hall  had  the  name 'Dasarhr  also.  This  great  hall  was  one  yojana  long and  one  yojana  broad.  It  was  in  this  hall  that  Sri Krsna  received  Indra.  (M.B.  Daksinatya  Patha,  Sabha Parva,  Chapter  38). SUDHARMA  III.  Wife  of  Matali,  who  was  the charioteer  of  Indra.  It  is  mentioned  in  the  Maha- bharata, Udyoga  Parva,  Chapter  95,  that  a  daughter named  GunakesI  was  born  to  Matali  by  Sudharma. SUDHARMA  IV.  A  prince  of  the  Vrsni  dynasty.  It  is stated  in  Maha  Bharata,  Sabha  Parva,  Chapter  4, Verse  18,  that  he  was  a  member  of  the  assembly  of Yudhisthira  and  that  he  had  learned  archery  from Arjuna. SUDHARMA  V.  A  King  of  Dagarna.  Bhimasena  who was  pleased  at  the  good  fighting  of  this  King,  appoint- ed him  as  his  captain.  (M.B.  Sabha  Parva,  Chapter  29, Verse  5) . SUDHARMA  VI.  A  warrior  who  had  fought  against the  Pandavas  in  the  battle  of  Kuruksetra.  (M.B. Drona  Parva,  Chapter  18,  Verse  20) . SUDHlS.  A  group  of  Gods  of  Tamasa  Manvantara.  In this  Manvantara  there  were  four  groups  of  devas (gods)  called  Suparas,  Haris,  Satyas  and  Sudhls.  In each  of  these  groups  there  were  twentyseven  gods.  ( See under  Manvantara). SUDHRTI.     Another   name    of  Satyadhrti,  the   King   of Videha.  He  was  the  son  of  Mahavlrya   and    the   father of  Dhrstaketu.  (Bhagavata,  Skandha  9). SUDINA.  A  holy  place  in  Kuruksetra.  It  is  mentioned in  Maha  Bharata,  Vana  Parva,  Chapter  83,  Verse  100, that  by  bathing  in  this  holy  tirtha  one  could  attain the  world  of  the  Sun. SUDIVA.     A  hermit  who  had  observed  only  Vanaprastha (life  in  the  forest)  the  third  of  the   four   stages   of  life, and   attained   heaven.    Mention    is   made   about     this hermit  in  Mahabharata,    Santi    Parva,     Chapter   244, _Verse  17. StJDRA.     See  under  Caturvarnyam. SODRAKA.  A  Sanskrit  dramatist.  He  is  believed  to have  lived  in  the  second  century  A.D.  The  drama "Mrcchakatika"  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  Sudraka  was  a King.  The  authorship  of  another  drama,  "Padma- prabhrtakam"  is  also  attributed  to  him. SUDRSTA.  A  country  in  Bharata,  very  famous  in  the Puranas.  (M.B.  Bhisma  Parva,  Chapter  9,  Verse 51 ). SUDYA.  A  King  of  the  dynasty  of  Yayati.  He  was  the grandson  of  Namasyu  and  the  son  of  Carupada. Bahugava  was  the  son  of  Sudya.  ( Bhagavata,  Skandha 9). SUDYUMNA  I.  A  son  of  Manu  Caksusa.  Ten  sons full  of  radiance,  including  Sudyumna  were  born  to Caksusa  (who  was  the  Manu  of  the  sixth  Manvantara) by  his  wife  Nadvala,  the  daughter  of  Prajapati  Vairaja. (Visnu  Purana,  Arhsa  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  Ila  I). 2)  Other  details. (i)  This   royal   hermit   stays   in   the  court   of    Yama glorifying  him.  ( M.B.  Sabha  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.  Santi  Parva,  Chapter  28,  Verse  45). SUGANDHA.  A  giant.  It  is  stated  in  Padma  Purana, Srsti  Khanda,  Chapter  75,  that  this  giant  was  one  of the  seven,  who  were  killed  by  Agni  (Fire)  in  the battle  between  Hiranyaksa  and  the  gods. SUGANDHA  I.  A  celestial  maid.  Mention  is  made  in Mahabharata,  Adi  Parva,  Chapter  122,  Verse  63,  that this  celestial  maid  danced  in  the  birth  festival  of Arjuna. SUGANDHA  II.  A  holy  place.  It  is  mentioned  in  Maha- bharata, Vana  Parva,  Chapter  84,  Verse  10,  that  by visiting  this  place  one  could  obtain  remission  of  sins and  attain  heaven. SUGANDHl.  One  of  the  thirteen  wives  of  Vasudeva. A  son  named  Pundra  was  born  to  Vasudeva  by  his  wife Sugandhl.  (Vayu  Purana,  96,  161). SUGATI.  A  King  of  the  Bharata  dynasty.  It  it  mentioned in  Bhagavata,  Skandha  5,  that  he  was  one  of  the  sons of  Gaya. SUGHOSA 756 SUHOTRA SUGHOSA.  The  conch  of  Nakula,  one  of  the  Pandavas. (Mahabharata,  Bhisma  Parva,  Chapter  25,  Verse  16). SUGOPTA.  An  eternal  Visvadeva  (god  concerned  with offerings  to  the  manes).  (Mahabharata,  AnuSasana Parva,  Chapter  91,  Verse  37). SUGRlVA  I.  Bali  and  Sugriva  were  brothers.  Their mother  was  Aruna  who  once  put  the  guise  of  a  woman. At  that  time  he  was  called  by  the  name  Arum.  Bali was  the  son  born  to  Indra  by  Arum  and  Sugriva  was  the son  born  to  the  Sun  by  Arum.  Both  of  them  were brought  up  in  the  hermitage  of  Gautama.  When  the King  of  Kiskindha  Rksarajas  died,  Bali  was  anointed the  king  of  Kiskindha.  Sugriva  lived  with  Bali,  serving him.  At  this  time  Bali  engaged  in  a  battle  with  the asura  Dundubhi.  Bali  chased  Dundubhi  into  a  cave. Placing  Sugriva  at  the  mouth  of  the  cave,  Bali  went in.  By  the  magic  and  sorcery  of  Dundubhi,  it  appeared to  Sugriva  that  Bali  was  killed  by  Dundubhi.  Sugriva returned  to  Kiskindha.  Bali  who  came  out,  followed Sugriva  to  kill  him  due  to  misunderstanding.  Bali  chased Sugriva  all  over  the  world.  It  is  mentioned  in  Valmlki Ramayana,  Kiskindha  Kanda,  Sarga  46,  that  the  know- ledge of  the  lay-out  of  the  various  countries  in  the world  that  Sugriva  got  in  this  running,  helped  him later,  in  the  search  for  Slta. At  last  Sugriva  entered  Rsyamukacala.  Bali  had  been once  cursed  that  if  he  entered  this  mountain  his  head would  be  broken  into  pieces.  Hanuman  became  the minister  of  Sugriva.  It  was  during  this  period  that  Sri Rama  and  Laksmana  came  by  that  way  in  search of  Sita.  Sugriva  and  Sri  Rama  entered  into  a  treaty. Bali  should  be  killed  and  Kiskindha  should  be  given to  Sugriva  in  place  of  which  Rama  should  be  helped  to find  out  Slta  and  get  her  back. Sri  Rama  killed  Bali  and  gave  Kiskindha  to  Sugriva, who  sent  monkey-armies  in  all  directions  to  find  out Slta.  Hanuman  found  out  Slta  and  returned  to  Sri Rama,  who  fought  a  great  battle  with  Ravana,  in  which battle  Sugriva  took  a  prominent  part.  It  was  Kumbha- karna,  who  oppressed  the  monkey  army  much.  When he  caught  Sugriva,  Kumbhakarna  lost  his  ears  and nose.  Then  he  caught  hold  of  the  monkey  warriors  and Sri  Rama  cut  off  his  hands  with  arrows.  ( Agni  Purana, Chapter  1 ) .  After  the  war,  when  Rama  and  others returned  to  Ayodhya,  Sugriva  also  accompanied  them. After  that  Sugriva  returned  to  Kiskindha.  After  a  few years  Candragupta,  the  second  son  of  Sahasramukha Ravana,  carried  away  the  daughter  of  Sugriva.  Hear- ing this,  Sri  Rama  confronted  Sahasramukha  Ravana, who  was  killed  by  the  arrow  of  Slta. Sugriva  participated  in  the  horse-sacrifice  performed  by Sri  Rama.  The  control  of  the  army  was  in  the  hands of  Sugriva,  the  financial  affairs,  with  Vibhlsana  and central  powers,  with  Laksmana.  When  the  sacrifice was  completed,  Sugriva  returned  to  Kiskindha. SUGRlVA  II.  An  asura.  This  asura  was  the  minister of  Sumbha,  an  asura-chief.  (Devi  Bhagavata). SUGRlVA  III.  A  horse  of  Sri  Krsna.  It  is  mentioned in  Mahabharata,  Drona  Parva,  Chapter  147,  Verse  47, that  five  horses  Kamaga,  Saibya,  Sugriva,  Meghapuspa and  Valahaka  were  yoked  to  the  chariot  of  Sri  Krsna. SUGRlVl.  A  girl  born  to  Kasyapa  by  Tamra.  It  was from  this  Sugrlvl,  that  the  horse,  camel  and  donkey originated  in  the  world  for  the  first  time.  (Matsya Purana). SUHANU.  An  asura  who  lives  in  Varuna's  court  wor- shipping him.  (Sabha  Parva,  Chapter  9,  Verse  13). SUHASTA.  One  of  the  hundred  sons  of  Dhrtarastra. Bhimasena  killed  him  in  the  great  war.  (Drona  Parva, Chapter  157,  Verse  19). SUHASTYA.  A  muni  extolled  in  Rgveda.  He  was  the  son ofGhosa.  (Rgveda,  Mandala  1,  Anuvaka  17,  Sukta 120). SUHAVI.  A  King  born  in  the  Bharata  dynasty.  He  was the  grandson  of  emperor  Bharata  and  son  of  Bhumanyu. His  mother  was  called  Puskarini.  (Adi  Parva,  Chapter 94,  Verse  24). SUHMA  I.  A  country  famous  in  the  Puranas.  It  is  stated in  Mahabharata,  Adi  Parva,  Chapter  1 1 2,  Verse  29, that  Pandu  had  conquered  this  country  which  was situated  on  the  Eastern  part  of  Bharata.  Bhimasena also  conquered  this  country  during  his  regional  conquest of  the  east.  (M.B.  Sabha  Parva,  Chapter  30,  Verse  16). SUHMA  II.  A  country  situated  in  the  mountainous region  of  North  India.  It  is  mentioned  in  Mahabha- rata, Sabha  Parva,  Chapter  27,  Verse  21,  that  Arjuna conquered  this  country  during  his  regional  conquest of  the  North. SUHOTA.     See  under  Suhotra  II. SUHOTRA  I.  A  son  of  the  hermit  Jamadagni.  Five  sons named  Rumanvan,  Suhotra,  Vasu,  Visvavasu  and Paras  urama  were  born  to  Jamadagni  by  his  wifeRenuka (Brahmanda  Purana,  Chapter  58). SUHOTRA  il.  A  son  of  emperor  Bharata.  (For  geneal- ogy, see  under  Bharata  I) . Five  sons  were  born  to  Bharata,  the  son  of  Dusyanta. They  were  Suhotra,  Suhota,  Gaya,  Garbha  and  Suketu. (Agni  Purana,  Chapter  278). SUHOTRA  III. 1).  General  information.  A  king  of  the  Candra  dynasty. It  is  mentioned  in  Mahabharata,  Adi  Parva,  Chapter 94,  Verse  24,  that  he  was  the  grandson  of  emperor Bharata  and  the  son  of  the  elder  brother  of  Bhumanyu. Puskarini  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.  Adi  Parva,  Chapter  94,  Verse 25). ( ii )  Suhotra  married  Suvarna,  a  princess  of  the  Iksvaku dynasty.  Three  sons.  Ajamldha,  Sumldha  and  Puru- mldha  were  born  to  them.  ( M.  B.  Adi  Parva,  Chapter 94,  Verse  30) . (iii)  Suhotra  was  a  generous  king.  (M.  B.  Drona- Parva,  Chapter  56). (iv)  Being  pleased  at  his  hospitality,  Indra  showered a  rain  of  gold  in  the  country  fora  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.  Santi  Parva,  Chapter  29, Verse  25) . SUHOTRA  IV.  Son  of  Sahadeva,  one  of  the  Pandavas. Sahadeva  married  Vijaya,  daughter  of  Dyutiman,  the kingofMadra.  The  son  Suhotra  was  born  to  them. (M.  B.  Adi  Parva,  Chapter  95,  Verse  80). SUHOTRA  V.  A  hermit.  This  hermit  honoured Yudhis^hira  to  a  great  extent.  (Mahabharata,  Vana Parva,'  Chapter  26,  Verse  24) . SUHOTRA  VI.  A  king  of  the  Kuru  dynasty.  Once  this king  obstructed  the  way  of  Sibi,  born  in  the  family  of SUHOTRA  VII 757 SUKA  I King  Usinara.  He  let  Sibi  go  only    after     the    interven- tion  ofNarada.  (See  under  Sibi). 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.  Santi     Parva. Chapter  277,  Verse    51). SUHU.     A  Yadava  king  who  was  the   son    of  Ugrasena. (Bhagavata,  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   Dirghata- mas,  by  whom  the  queen  gave  birth    to  six    sons.   They were  Ariga,  Vanga,  Kalinga,  Suhva  (or  Suhma),  Pundra and  Adrupa.   (Bhagavata,  Skandha  9). SUjANU.     A  great  saint.  This  hermit  stopped  Sri    Krsna on  his  way  to  Hastinapura    and     conversed   with    him. (Mahabharata,     Daksinatyapatha,       Udyoga       Parva, Chapter  83) . SUjATA  I.     One  of  the    hundred    sons    of  Dhrtarastra. He  attacked  Bhimasena  in  the    battle    of  Bharata    and Bhimasena  killed  him.  (M.B.  Salya  Parva,  Chapter   26, Ve_rse  5) . SUJATA  II.     A  monkey  King.    Sujata   was   one    of  the sons    born   to   Pulaha    by   his    wife  Sveta.  (Brahmanda Purana,  2  :  7,  180-181) . SUJATA.     The  daughter  of  the  hermit   Uddalaka.     (See under  Khagodara). SUJYESTHA.     A  King  who  was    the    son    of  Agnimitra and  the  father  of  Vasumitra.  (Bhagavata,  Skandha  12). SUKA  I.  (SUKADEVA) .     The  son  of  Vyasa. 1)  Birth.     The    sage   Vyasa  once  wished  to  have  a  son. So  he  began    to    worship     Siva    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  Siva  appeared  and  blessed him  to  have  a  son  according  to  his  wish. After  receiving  his  boon,  Vyasa  returned  to  his  asrama. Soon  after  his  arrival  there,  an  Apsaras  named  GhrtacI came  there  in  the  form  of  a  parrot.  On  seeing  her beauty  Vyasa  had  an  involuntary  emission  of  semen. Suka's  birth  was  from  this  semen.  (For  further  details see  Para  2,  under  GhrtacI). 2)  Sukd's  Boyhood.     It  was   Siva   who    performed    the Upanayana    (wearing    the  sacred  thread)  ceremony  of Suka.  Since  he  was  born  out  of  the   semen   which   was the  result  of  the   fascination    for  a  parrot,  the  boy   was named  "Suka".  He  was  a  divine    boy.    Soon   after   his birth,   he    grew   up  into  an  exceptionally  brilliant  boy. He   went    to   Brhaspati   and   mastered    all   knowledge. After    staying   with   Brhaspati     for    some  years,  he  re- turned to  his  father's  aSrama. 3 )  In  Vyasa' s  hut.     Vyasa  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   Grhasthas'rama.    But Suka  did  not  fall  in  with  his  father's   proposal.    All  the efforts  of  Vyasa    to    persuade  him  were  in  vain.  At  last he  told  Suka  that  he  was    pleased  with  his  stern  resolve and  allowed  him  to   pursue  his  life  as  a  Sannyasi,  if  he wished  for  it. From  that  time  Sukadeva  and  Suta,  the  disciple  of Vyasa  began  the  study  of  Bhagavata.  But  Suka  did not  find  happiness  in  that  study  either.  Vyasa  taught him  spiritual  philosophy.  Even  then  Suka  could  not find  mental  satisfaction.  So  his  father  sent  him  to Mithila.  At  that  time  there  was  none  who  equalled Janaka,  the  then  King  of  Mithila.  Before  sending  him away,  Vyasa  made  his  son  promise  that  he  would return  to  his  asrama,  immediately  after  leaving Mithila. 4)  Suka   in   Mithila.     Suka     started     his      journey    to Mithila    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, Vaikhanasas,     Saktas,      Pasupatas,      Sauras,      Saivas, Vaisnavas,  etc.  After  taking  two  years    to   cross   Maha- mei  u  and  one  year  for    crossing    Himalaya    he    reached Mithila.    At    the    very    sight  of  the  land  of  Mithila  with its  inhabitants  living    in   luxury    and  prosperity,    Suka- deva was  filled  with   wonder. One  of  the  sentries  at  the  palace  gate  who  saw  the dignified  bearing  and  majestic  figure  of  Suka,  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  Suka  was  not  happy  even  in  their  company  or attentions.  He  spent  the  whole  night  in  deep  meditation. The  next  morning  King  Janaka  visited  Suka.  After  the exchange  of  customary  greetings,  Janaka  enquired  of him  the  object  of  his  visit.  Suka  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  Brahmana should  study  the  Vedas.  He  should  discharge  his  debts to  the  Devas  and  to  his  Pitrs  by  tapas,  worship  of  the guru  and  Brahmacarya.  After  the  study  of  the  Vedas, after  mastering  the  senses,  he  should  give  Gurudaksina ( fee  to  the  teacher) .  Then  the  pupil  may  return  home with  the  permission  of  the  Guru  (preceptor).  After reaching  home  he  should  begin  grhasthasrama.  After the  birth  of  children,  he  should  follow  Vanaprasth- asrama.  In  that  asrama,  a  Brahmana  should  kindle fire  in  his  soul.  He  should  then  renounce  the  dual  state, rise  above  all  desire  and  remain  in  Brahmasrama." After  receiving  Janaka 's  advice,  Suka  returned  to  his father. 5)  Domestic  Life.     Sukadeva     married    the    beautiful Plvarl,  daughter     of  the     Pitrs   and     thus   began  his grhasthasrama  in  Vyasa's   asrama.    He    had    four   sons named  Krsna,  Gauraprabha,  Bhuri  and  Devas  ruta   and a  daughter  named  Kirti,  by  Pivarl.  KIrti   was   married by   Arm,    the   son  of  King  Vibhraja.    (Devi  Bhagavata, 1st  Skandha) . 6)  Other  details. (i)  Vyasa    composed    Bharata    and    taught  it  to  Suka. (M.B.  Chapter  1,  Verse  104). (ii)    Sukadeva  recited  the  Mahabhirata    story    contain- ing 14  lakhs  of  stanzas    to     Gandharvas,    Yaksas  and Raksasas.  (M.B.    Adi    Parva,    Chapter    1,   Verse   106; Svargarohana  Parva,  Chapter  5,  Verse  55). (iii)  Sukadeva  taught  them  the  entire    Vedas    and    the SUKA  II 758 SUKESA Mahabharata   story.    (M.B.    Adi    Parva,    Chapter    63, Verse  89). (iv)  Suka  attended  Yudhisthira's  assembly.  (M.B. Sabha  Parva,  Chapter  4,  Verse  11). 7)  The  End.  While  Sukadeva  was  thus  leading  his  family life,  teaching  the  Vedas  and  reading  the  Purlnas, X.lrada  happened  to  pay  a  visit  to  him.  His  conversa- tion with  Narada  drew  Sukadeva  nearer  to  the  path  of Moksa.  He  left  his  father,  Veda  Vyasa  and  his  own family,  went  to  the  peak  of  Kailasa  and  stayed  there doing  tapas  to  Paramasiva.  At  last  he  became  a  per- fect Siddha  and  rising  up  to  the  Heavens  shone  there as  a  second  sun.  Devarsis  began  to  praise  Sukadeva. His  father  Vyasa  was  in  deep  grief  at  his  disappearance and  left  his  asrama  in  search  of  Suka.  After  wandering in  many  places  he  came  to  Kailiisa  where  Suka  had  per- formed tapas  and  called  him.  Siva  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 Pancabhutas  ?  As  a  result  of  the  tapas  you  have  done and  by  my  blessing,  such  a  glorious  son  was  bora  to you.  Suka  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  Suka?  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  accom- pany you  from  today."  Just  then,  an  image  which closely  resembled  his  son  appeared  before  Vyasa  who was  filled  with  rapture. It  is  believed  that  even  today  if  any  one  calls  Siva  at the  place  where  Siva  spoke  to  Vyasa  in  answer  to  his call,  Siva  would  respond  to  the  call.  (M.B.  Sand Parva,  Chapters  332  and  333;  Devi  Bhagavata,  1st Skandha). SUKA  II.  A  messenger  of  Havana.  This  Suka  had  a friend  named  Sarana.  These  two  persons  were  expert spies  who  used  to  gather  secret  and  important  pieces  of information  from  the  strongholds  of  Havana's  friends and  enemies  and  passed  them  on  to  Havana. Soon  after  Sri  Rama  entered  Lanka,  Ravana  sent  Suka and  Sarana  to  Sri  Rama's  camp.  After  taking  a  distant view  of  the  surroundings,  they  entered  the  camp  of Sri  Rama  in  the  form  of  monkeys.  Taking  care  not  to come  within  the  observation  of  Vibhisana,  they  went about  the  military  camps,  gathering  secret  information. Just  then  they  were  met  by  Jambavan  and  Hanuman. 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  Sugrlva.  Confused  and  frightened  under  a shower  of  questions  they  sought  the  protection  of  Sri Rama.  While  Sri  Rama  was  interrogating  them, Vibhisana  happened  to  come  there.  At  his  sight,  Suka and  Sarana  were  alarmed.  Grasping  the  whole  situation in  an  instant,  Vibhisana  kicked  both  of  them  when they  assumed  their  former  shapes  as  Raksasas.  The monkey-leaders  sprang  at  them.  The  Raksasas  begged for  pardon  and  prayed  for  Sri  Rama's  protection.  Sri Rama  forgave  them  and  set  them  free.  (Valmiki Ramayana,  Yuddha  Kanda;  Kamba  Ramayana,  Yuddha Kanda) . SUKA  III.  A  king  of  the    Lunar   dynasty.     ( Bhagavata , 9th  Skandha). SUKA  IV.     A  king  of  the  Saryati  dynasty.     He  was   the son  of  Prsata.     He    had  conquered  all    countries  in  the world    and  after  performing  many  yagas,  he  renounced his  kingdom  and    attained    Moksa   by    doing    tapas  on Satasniga  mountain.  (Mahabharata,  Adi  Parva,  Daksi- natya  Pa{ha,  Chapter  123). SUKA  V.    Son    of    Subala,    king    of  Gandhiira.  He  was slain  by  Iravan  in  the  course  of  the  Bharata    Yuddha. (Mahabharata,  Bhisma  Parva,  Chapter  90,  Verse  26) . SUKA  VI.  Son  of  the  monkey  Sarabha.     Rksa    was    the son  of  Suka    by   Vyaghri.  (Brahmanda    Purana,    3,  8, 208). SUKA  VII.  A  Maharsi  who   was    the   contemporary    of Anuha  of  Daksina  Pancala  and   of  king   Brahrnadatta. This  sage  lived  before  the  time  of  the  other  Suka    who was  the  son  of  Vyasa. This  sage    Suka    had    six    sons,    named    Bhuris'ravas, Sambhu,  Prabhu,    Krsna,    Saura    (Sauraprabha)    and Devasruta    by   his    two  wives    Plvari  and     Ekasrnga. (Brahmanda   Purana,    3-8-93:    Vayu    Purana,    70-84; D^vl  Bhagavata,  1-14;  Narada.  1-58). SUKALA.  A  woman  who  loved  and  honoured  her  husband. SUKAKSA.  A  mountain.     It    is    mentioned     in    Maha- bharata, Sabha  Parva,  Chapter  38,  that  this  mountain, which  is  famous  in  the  Puranas,  stands  on  the    western side  of  Dvaraka. SUKAMALA.  A  Yaksa.  This  Yaksa  was  the  son  born  to Manivara  byDevajani.  ( Brahmanda  Purana,  3.  7.  129). SUKANABHA.    A    Raksasa   on    the   side     of  Ravana. (Valmiki  Ramayana,  Sundara  Kanda,  Sarga  6) . SUKANDAKA.  A  country  in  ancient  India.  (Mahabharata Bhisma  Parva,  Chapter  9,  Verse  53.) SUKANYA  I.  The  wife  of  the  hermit  Cyavana.  See  under Cyavana,  Para  3. SUKANYA  II.  The  wife  of  the  hermit  Matarisva.     The hermit  Mankanaka  was  the  son  born  to   MatarisVa  by Sukanya.     ( See  under  Mankanaka) . SUKARA.  A  country  celebrated   in   the   Puranas.    Krti, King  of  Sukara  had  presented  thousands  of  Elephants at  Yudhisthira's  Rajasuya  yaga.     (M.B.  Sabha   Parva, Chapter  52,  Verse  25). SUKARA.  A  hell.  (See  under  Kala,  the  section  'Hell'). SOKARAMUKHA.  A  hell.    (See  under  Kala,  the  section 'Hell'). SUKARMA  I.  One  of  the  two  followers  given    to    Subra- hmanya  by  Vidhata.    Suvrata  was  the   other   follower. (M.B.  Salya  Parva,  Chapter  45,  Verse  42). SUKARMA  II.  One  of  the  teacher  priests  of  Samaveda. This  Sukarma,  the  son  of  Sutva,  divided  the  Samaveda into  a  thousand  branches.  (See under  Guruparampara.) SUKARMA  III.  A  Brahmana  who  had  earned  merits  of good  deeds  by  serving  his  parents.    (For  further  details see  under  Pippalada  I) . SUKASA&GITI.  A  Gandharva.   (For  further  details    see under  Pramohini). SUKESA  (SUKESI). 1 )  General  information  A  raksasa  (giant)    who    was    the son   of  Vidyutkesa   and   Salakatanka.     When  Brahma asked  the  Subjects  to  look  after  his  creation  those   who said  'Raksamahe'  became  Raksasas  (giants)  and  those who  said  'Yaksamahe',  the  Yaksas  (a  clan  of  semi  gods). Once  two   brothers  named  Heti  and  Praheti  were  born SUKESA 759 SUKLA in  the  clan  of  Raksasas.  Praheti  remained  unmarried  and entered  the  life  of  penance.  Heti  married  Bhaya  the  sister of  Kala.  A  son  named  Vidyutkesa  was  born  to  the  cou- ple. Vidyutkesa  married  Salakatanka,  the  daughter  cf Sandhya.  Salakatanka  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.  Paramasiva  and  Parvati 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,  Parvati  took pity  on  it.  Siva  blessed  the  child,  which  instantly  grew as  old  as  its  mother.  Siva  gave  the  Raksasa  prince immortality  and  a  city  which  could  travel  through  the sky.  Parvati  said  that  Raksasa  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.  Sukes'a  was  the  son  of  Vidyutkesa  and Sa'akatanka.  Sukes  a  was  delighted  at  the  boons  he got,  and  travelled  wherever  he  pleased,  in  his  city. Sukesa  married  Devavati  the  daughter  of  Gramanl  a Gandharva.  Mall,  Sumall  and  Malyavan  were  the sons  of  this  couple.  (Uttara  Ramayana). 2)  The  city  of  Sukesa  fell  on  the  ground.  Sukesa  pleased Siva  by  penance.  Siva  made  him  invincible  and  gave him  a  city  which  travelled  through  the  sky.  Because  of these  boons,  the  Raksasa  became  righteous  and  pious. He  lived  in  the  city  with  other  Raksasas.  Once  Sukes"a went  to  the  forest  Magadha  and  visited  the  hermits there.  He  asked  them  about  the  means  to  attain  pros- perity in  this  world  and  the  other  worlds.  The  hermits gave  him  long  exhortations.  They  told  him  about  the various  hells  given  to  sinners.  Thus  Sukesa  became righteous-minded  and  saintly.  He  returned  to  his city  and  called  together  all  the  other  Raksasas  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  ener- gies, liberality,  kindness,  forgiveness,  abstinence,  good usages  etc.  So  it  is  my  order  that  all  of  you  observe these  good  things."  The  Raksasas  were  pleased  at  the words  of  Sukesa.  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  Raksasa  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  Raksasa  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  be- came 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  Raksasas.  Hit  by the  look,  the  city  lost  its  merits  and  began  to  sink  down to  the  earth. When  the  city  fell  down  Sukesa  called  Siva  and  cried aloud.  Siva  looked  round  to  see  what  happened  to  his devotee.  He  understood  that  the  sun  was  the  culprit. Siva  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  Hariksetra."  The  sun  called  out,  "What is  Hariksetra?"  "Hariksetra  is  Varanasi  from  Yogar'ayl to  Kesavadarsana",  the  hermits  replied.  Hearing  this the  Sun  fell  in  Varanasi.  Then  to  lessen  the  heat  the sun  dipped  and  splashed  in  Asi  tirtha  and  Varuna tirtha. Brahma,  knew  this,  and  informed  Siva  of  it.  Siva  came  to Varanasi  and  took  the  sun  by  his  hands  and  gave  him  the name  'Lola'  and  sent  him  back  in  the  chariot.  After that  Brahma  went  to  Sukesa  and  sent  his  city  with  the Raksasas  in  it,  back  to  the  sky,  and  the  Sun  was  fixed in  the  sky  as  before.  (Vamana  Purana,  Chapter  1 5) SUKESI  I  (SUKESA).     See  under  Sukef  a. SUKESI  II.  The  daughter  of  the  king  of  Gandhara. This  SukeSl  was  the  wife  of  Sri  Krsna.  It  is  mentioned in  Mahabharata,  Sabha  Parva,  Chapter  38  that  Sri- Krsna  gave  her  a  palace,  the  doors  of  which  shone as  the  gold  of  Jambunada. SUKESI  III.  A  celestial  maid  of  Alakapurl.  It  is mentioned  in  Mahabharata,  Anu'asana  Parva,  Chapter 19,  Verse  45,  that  she  performed  a  dance  in  honour of  the  visit  of  Astavakra,  in  the  palace  of  Kubera. SUKESI  IV.  The  daughter  of  Ketuvirya  the  king  of Magadha.  She  was  married  to  Marutta  (the  third). (Markandeya  Purana,  128). SUKETANA.  A  king  of  the  Bhrgu  family.  He  was  the son  of  Sum  ta  and  the  father  of  Dharmaketu.  (Bhaga- vata,  Skandha  9) . SUKETU  I.  A  king  of  the  Solar  dynasty.  It  is  stated  in Bhagavata,  Skandha  9  that  this  king  was  the  son  of Nandivardhana  and  the  father  of  Devarata. SUKETU  II.     A.     king  of  the  Puru  dynasty.  He  became famous  under  the  name   Viratha.     He  was   one  of  the five   sons    of  Bharata.     The    five   sons   were    Suhotra, Suhota,    Gaya,   Garbha    and    Suketu.      (Agni    Purana, Chapter  278). SUKETU  III.  A  king  of  ancient  India.  It  is  mentioned in  Mahabharata,  Adi  Parva,  Chapter  185,  Verse  9,  that this  Suketu  and  his  son  Sunama  were  present  at  the Svayamvara  marriage  of  Draupadi. SUKETU  IV.  A  son  ofSisupala.  He  was  killed  in  the battle  of  Bharata  by  Drona.  (M.B.  Karna  Parva, Chapter  6,  Verse  33). SUKETU  V.  A  mighty  king  who  stood  on  the  side  of the  Pandavas  and  fought  against  the  Kauravas  in  the Bharata-battle.  Tl.is  king  who  was  the  son  of  Citraketu, was  killed  by  the  arrow  of  the  teacher  Krpa.  (M.B. Karna  Parva,  Chapter  54,  Verse  21 ). SUKETU  VI.  The  father  of  Tataka.  It  is  stated  in Kamba  Ramayana,  Balakanda,  that  this  Suketu  was  the son  of  the  Gandharva  King  Suraksaka.  (See  under Tataka  for  further  details) . SUKl.  A  daughter  of  Kasyapa  Prajapati.  Five  daughters named  Kraunci,  BhasI,  SyenI,  Dhrtarastri  and  SukI were  born  to  KaSyapa  by  his  wife  Tamra.  Kraunci gave  birth  to  owls.  Bhasas  were  born  to  BhasI  and eagles  and  kites  were  born  to  SyenI.  Dhrtarastri  gave birth  to  swans  and  Cakravakas.  SukI  gave  birth  to Nata  and  Vinata  was  the  daughter  of  Nata.  (Valmlki Ramayana,  Aranyakanda,  Sarga  14). SUKLA.  A  warrior  who  fought  on  the  side  of  the Pandavas.  He  was  a  native  of  Pancala  country. SUKRA  I 760 SUKRA I Mahabharata,  Karna  Parva,  Chapter  56,  Verse  45,  men- tions that  he  was  slain    by    Kama    during    the   Bharata battle. SUKRA  (SUKRACARYA)  I.     Preceptor  of  the  Asuras. 1)  Birth.     Views  differ    as    to    whether    Sukra  was  the son   or   grandson    of  Bhrgu.     The    Purfinas   state  that Puloma  was  the  wife  of  Bhrgu.  Sukra  has  another  name, Kavya.     Kavya    means   the  son  of  Kavi.     Some  autho- rities say  that  Kavi  was  Bhrgu 's  son,  while    others  think that  Kavi  was    Bhrgu    himself.     Sukra's   mother    is  re- ferred to  as  "Kavyamata"  in  many   places.  Sukra  is  re- ferred   to   as    the   strongest    of  the  seven   sons    born  to Bhrgu  and  Puloma.     In  the  light  of  these    references  it is  reasonable  to  consider   Sukra   as  the    son   of  the  sage Bhrgu.     "Kavi"  must  be  supposed  to    be  another  name of  Bhrgu.     Usanas  was  another  name  for  Sukra. 2)  Love  story.     Once  the  sage  Bhrgu  lived  in  the   valley of  Mandara  mountain,  performing  austere  tapas.    Sukra who  was  then  a  boy,  used  to  attend  on  his   father.     One day  when  Bhrgu  was  absorbed  in    "Nirvikalpasamadhi" (deep    meditation)    the   lonely   Sukra  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  Apsara  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  follow- ed Indra  and    reached  Indraloka.     Indra   greeted  him with    honour.     After  that    Sukra,  attended  by  the  hea- venly beings  went  about  sight-seeing  in  Heaven.    There he  unexpectedly  came  across  the  Apsara    beauty   whom he    had    seen    earlier,    in    the   midst    of  several    other women.     They  fell  in   love  at    first  sight.     To  fulfil   his desire    Sukra    enveloped    the  whole  place    in  darkness. The  other    women    left    the  place.     The  apsara  beauty approached  Sukra  and  both  of  them  entered  a  hut  form- ed  by    the  thick  foliage  of  creeping  plants  and  indulged in    sensual   pleasures.     Since    Sukra   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  Brahmana who    was    a   native  of  Dasarna  land  ate  the  rice  which was  cooked  from  the  ears  of  those  paddy  plants.  Sukra's soul  in  the  shape  of  Sukra  entered    the   womb   of  the Brahmana'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  Manvar- tara,  leading  an  austere  life  in  the  valley  of  the   Meru mountain.  At  that  time  his   Apsara   woman   had  been born    as    a    female    deer,    as  the  result   of  a  curse.    By their  connection  in  the  previous   birth,    the   Brahmana 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  Maharsi    living  on  the  bank  of  the river    Ganga.    Sukra's  body  which  was  by  the   side  of Bhrgu  dropped  to  the   earth  after    being  exposed  to  the wind   and  sun  for  a  long  time.  But  owing  to  Bhrgu's power  of  tapas  and  the  holiness  of  the  asYama,  birds  and animals  did  not  eat  the  body.  After  1,000  divyavatsaras, sage  Bhrgu  opened  his  eyes  from  his  samadhi  but  he  did not  find  his  son  near  him.  A  famished  and  woin  out  body was  lying  before  him.  Within  the  wrinkles  of  the  skin, small  birds  were  nesting  and  frogs  look  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  Dharmaraja  (Yama)  appeared before  him  and  said  : —  "We  honour  and  adore  you  as a  great  tapasvl.  You  should  not  ruin  your  tapas.  I  have devoured  numerous  Brahmandas.  I  have  already  swal- lowed Rudras  and  Visnudevas  many  times.  All  of  you are  my  food.  It  is  ordained  by  Fate.  Even  Brahma  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  Samadhi  your  son's  mind  left  its  body and  went  up  to  Heaven.  There  he  spent  many  years  in- dulging in  sensual  pleasures  in  the  company  of  the celestial  beauty  Vis  vacl.  Then  he  was  born  as  a  Brah- mana in  DaSarna  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  Samariga  as  the  son  of  a  Brahmana, under  the  name,  Vasudeva.  Open  your  inner  eye  and see  for  yourself." After  saying  this  Dharmaraja  revived  the  body  of  Sukra who  rose  up  and  did  obeisance  to  his  father.  (Jfiana- vasistha,  Sthitiprakaranam) . (3)  Domestic  Life.  It  is  seen  that  Sukra  had  several wives  and  children.  In  Devi  Bhagavata  there  is  a  story of  Jayanti,  daughter  of  Indra  who  was  Sukra's  wife  for about  ten  years.  (See  under  Jayanti  II) .  Priyavrata,  the brother  of  Uttanapada  had  a  daughter  named  Urjjasvatl by  his  wife  Surupa.  In  Devi  Bhagavata,  8th  Skandha it  is  stated  that  Sukracarya  married  Urjjasvatl  and  he had  a  daughter  Devaya.nl  by  her.  Mahabharata,  Adi Parva,  Chapter  65  mentions  that  Sukra  was  the  acarya (preceptor)  of  the  Asuras  and  his  four  sons  were  the priests  of  the  Asuras.  Sukra  had  a  daughter  named "Ara".  (See  under  Ara).  Besides,  Sukra  had  another wife  named  Sataparva. But  no  child  was  born  to  Sataparva. Devi,  wife  of  Varuna's  elder  brother,  was  a  daughter  of Sukra.  Urjjasvati  was  the  most  famous  among  Sukra's wives. 4)  Revived  his  mother.    See  under  Kavyamata. 5)  Jamadagni  was  restored  to  life.  See  the    8th  para  under Jamadagni. 6);$ukra  cursed  Danda.    See  under  Ara. 7 )  Cursed  Yayati.    See  the  4th  Para   under  Devayani. 8 )  How  Sukra  lost  his  eye.  Sukracarya  lost  one  of  his  eyes during  the  time  of   Mahabali,  the  Asura   King.    Maha- visnu  incarnated  as  Vamana  and    begged    three    feet  of earth  from  Mahabali.  Since  Sukra    tried  to   obstruct    it, Visnu  put  out  one  of  Sukra's   eyes  with  the    point   of  a a  darbha  grass.    (For  more  details  see    3rd   Para   under Mahabali) . 9)  Siva  swallowed   Sukra.  Once  Sukra    invaded    Kubera and   plundered  all   his  wealth.  The   distressed  Kubera informed    Siva  about  it.    Siva  at    once   started  up   with his  weapon,  shouting  "Where  is   he?"    Sukra   appeared on  the  top  of  Siva's  trident.     Siva  caught   hold   of  him and  swallowed  him.  Sukra  who  moved  about  in    Siva's SUKRA I 761 SUKTIMATl  I stomach  found  the  excessive  heat  there,  unbearable  and soon  became  exhausted.  In  his  helpless  state  he  began to  worship  Siva  for  his  mercy.  At  last  Siva  permitted him  to  escape  through  his  penis  and  Sukra  thus  came out.  (M.B.  Sand  Parva,  Chapter  290). 10)  Other  details. (1)  Once  Sukracarya  had  adorned  the  office  of  Educa- tion Minister  of  Mahisasura.  At  that  time  Ciksura was  the  War  Minister,  Tamra  was  Finance  Minister, Asiloma  was  the  Prime  Minister,  Vidala  was  the  Foreign Minister,  Udarka  was  the  Military  Commander  and Sukra  was  the  Education  Minister.  (Devi  Bhagavata, SthSkandha). (ii)  Agni  Purana,  Chapter  51  states  that  Sukra  should be  installed  in  temples  with  his  Kamandalu  (a  vessel for  carrying  water)  and  wearing  his  garland, (iii )  At  the  time  of  the  war  between  Devas  and  Asuras. Sukra  taught  Surasa  a  mantra  to  destroy  everything. (Skanda  Purana,  Asura  Kanda) . (iv)  Sukra  was  Prahlada's  Guru  (preceptor).  (Kamba Ramayana,  Yuddha  kanda). (v)    Sukra   worshipped   Siva   and   received   from   him "Mrtasanjlvam   Mantra"     (Mantra    having   power   to revive  the  dead) .     (Vamana  Purana,  Chapter  62). (vi)  Sukra  had  prohibited  drinking.    (M.B.  Adi    Parva, Chapter  76,  Verse  57). (vii)  He  had  shone  in  Indra's  assembly.  (M.B.  Chap- ter 7,  Verse  22,  Sabha  Parva) . (viii)  Sukra  exists  in  Brahma's  assembly  in  the  form  of a  planet.  (M.B.  Sabha  Parva,  Chapter  11,  Verse  29) . (ix)  Sukra  resides  with  other  Asuras  on  the  top  of  the Meru  mountain.  All  precious  stones  are  in  the  possession of  Sukra.  Even  Kubera  ( the  god  of  wealth)  lives  by borrowing  one-  fourth  of  Sukra's  wealth.  ( M.B.  Bhisma Parva,  Chapter  6,  Verse  22) . (x)  Sukra  was  among  those  who  visited  Bhisma  as  he lay  on  the  bed  of  arrows.  (M.B.  Sand  Parva,  Chapter 47,  Verse  8). (xi)  Once  Sukracarya  was  the  priest  of  Emperor  Prthu. (M.B.  Sand  Parva,  Chapter  59,  Verse  110). (xii)  On  another  occasion  Sukra  sent  Indra  to  Prahlada to  obtain  prosperity.    (M.B.  Santi  Parva,  Chapter    124, Verse  27). ( xiii )  By  his  power  of  Yoga  Sukra  once  grabbed  all  the wealth  of  Kubera.  (M.B.  Sand  Parva,  Chapter  289, Verse  9) . (xiv)  He  got  the  name  "Sukra"  because  he  came  out through  "Sivalinga"  (Siva's  penis)  and  thereby became  a  son  of  Parvatl.  (M.B.  Santi  Parva,  Chapter 289,  Verse  32) . (xv)     Sukra    learnt    Siva's     Sahasranama     (Thousand names)  from  the  sage  Tandi  and  taught  it  to  Gautama. (M.B.  Anusasana  Parva,  Chapter  17,  Verse  177). (xvi)    Mahabharata,   Anusasana    Parva,    Chapter  85, Verse  129,  mentions  that  Bhrgu  had  seven  sons-Cyavana, Vajraslrsa,  Suci,  Aurva,  Sukra,  Savana  and  Vibhu. (xvii)    Once   in   answer    to    a    question   of  Mahabali, Sukra  referred  to  the  importance  of  Puspadana    (gift   of flowers) .     (M.B.  Anusasana  Parva,  Chapter  98). (xviii )  In  his  old  age  Sukra  observed  Vanaprastha  and attained   Heaven.    (M.B.    Santi    Parva,    Chapter    244, Verse  17). (xix)  In  Mahabharata,  several  other  names  like  Bhar- gava,  Bhargavadayada,  Bhrgus'restha,  Bhrgudvaha, Bhrgukulodvaha,   Kaviputra,    Kavya   and    Us  anas  are given  for  Sukra. SUKRA  II.  A  son  of  Vasistha.  Seven  sons  were  born  to Vasis^ha  by  his  wife  Urjja;  they  were,  Rajas,  Gotra, Urddhvabahu,  Savana,  Anagha,  Sutapas  and  Sukra.  All these  seven  persons  were  the  Saptarsis  of  the  third Manvantaram  (Visnu  Purana,  Part  1,  Chapter  10). In  Agni  Purana,  Chapter  20  the  names  of  the  seven sons  of  Vasistha  and  Urjja  are  given  as  Rajas.  Gatra, Urddhvabahu,  Savana,  Alaghu,  Sukra  and  Sutapas. SUKRA  III.  A  king  who  belonged  to  the  dynasty  of Emperor  Prthu.  Two  sons,  Antardhana  and  VadI  were born  to  Prthu.  Antardhana  had  a  son  named  Havir- dhana  by  wife  Sikhandini.  Havirdhana  married  Dhisana who  was  born  in  Agnikula.  Six  sons  were  born  to  them. They  were,  Pracinabarhis,  Sukra,  Gaya,  Krsna,  Vraja and  Ajina.  (Visnu  Purana,  Part  1,  Chapter  14). SUKRATU.  A  King  in  ancient  India.  When  once Sanjaya  talked  in  praise  of  the  ancient  Kings  of  fame in  India,  this  King  Sukratualso  was  mentioned.  (M.B. Adi  Parva,  Chapter  1,  235). SUKRSA.  A  liberal  hermit.  A  story  about  this  hermit occurs  in  Markandeya  Purana. Once  Indra  wanted  to  test  Sukrsa.  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. Sukrsa  got  angry  and  cursed  his  sons  that  they  would be  born  as  birds.  Accordingly  the  sons  of  the  hermit took  birth  in  the  Garuda  family  under  the  names Dronaputra,  Piiigaksa,  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,  Sukrsa  got  ready  to  cut his  own  flesh  for  the  bird.  Then  Indra  appeared  in  his own  form  and  blesssed  the  hermit. SUKSATRA.  A  heroic  warrior  who  fought  in  the Kuruksetra  on  the  side  of  the  Pandavas.  He  was  the son  of  the  King  of  Kosala.  (M.B.  Drona  Parva,  Chap- ter 23,  Verse  57). SUKSMA.  A  notorious  Danava,  who  was  born  to Prajapad  Kasyapa  by  his  wife  Danu.  The  King Jayadratha,  was  the  rebirth  of  this  Danava.  (M.B.  Adi Parva,  Chapter  67,  Verse  18) . SUKSMAPRAKRTI.  The  cause  which  is  indestructible, not  clear  and  having  always  goodness  as  its  form  is Suksmaprakrti.  That  unspeakable  nature  has  no  base. Suksmaprakrd  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 Prakrti  and  Purusa  which  could  not  be  perceived  by sense  organs  or  intelligence.  ( See  under  Prakrti ) . SUKSMASARlRA.     See  under  Punarjanma. SUKTIMAN.  A  mountain  which  was  subdued  by Bhlmasena  in  the  course  of  his  conquest  of  the  eastern country.  ( M.B.  Sabha  Parva,  Chapter  30,  Verse  5) . SUKTIMATl  I.  A  river  which  used  to  flow  by  the side  of  Uparicaravasu's  capital  city.  There  is  a  story about  tfcis  river.  Once  the  Kolahala  mountain  fell  in love  with  this  river  and  kept  it  within  himself.  Upari- SUKTIMATI  II 762 SUMADA caravasu  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.  Suktimati  had a  son  and  a  daughter  by  Kolahala  mountain.  The  river presented  them  to  the  King.  The  King  appointed  the son  as  his  military  commander.  Girika,  the  daughter  of the  river  became  the  King's  wife.  (M.B.  Adi  Parva, Chapter  63,  Verse  34). SUKTIMATIII.  The  capital  city  of  Dhrstaketu,  King of  Cedi.  ( Mahabharata,  Vana  Parva,  Chapter  22, Verse  50). SUKUMARA  I.  A  Pulinda  King.  The  name  of  the capital  of  this  King  was  also  Sukumara.  It  is  stated  in Mahabharata,  Sabha.  Parva,  Chapter  29,  Verse  10,  that King  Sukumara  was  the  son  of  King  Sumitra.  It  is  stated in  some  other  Puranas  that  Sucitra  was  the  father  of Sukumara  and  that  during  his  regional  conquest  of the  east  Bhimasena  had  defeated  both.  On  another occasion  Sahadeva,  who  had  gone  for  the  regional conquest  of  the  south,  also  defeated  both  Sukumara and  his  father.  (M.B.  Sabha  Parva,  Chapter  31,  Verse 4). When  the  battle  of  Bharata  was  about  to  begin, Sukumara,  the  King  af  Pulinda  joined  the  side  of  the Pandavas.  It  is  stated  in  Mahabharata,  Udyoga  Parva, Chapter  1 7 1 ,  Verse  1 5,  that  King  Sukumara  became one  of  the  prominent  chariot-fighters  of  the  Pandava army. SUKUMARA  II.  A  naga  (serpent)  who  was  born  in the  family  of  Taksaka.  This  serpent  was.  burned  to death  in  the  sacrificial  fire  of  Janamejaya.  (M.B.  Adi Parva,  Chapter  57,  Verse  9). bUKUMARA  III.  A  King  of  the  Puru  dynasty.  The father  of  this  King  was  Vibhu,  the  son  of  Varsaketu. Two  sons  named  Anarta  and  Sukumara  were  born  to Vibhu.  The  King  Satyaketu  was  the  son  of  Sukumara. (Agni  Purana,  Chapter  278). SUKUMARA  IV.  A  Sanskrit  poet.  There  is  a  story about  the  devotion  of  Sukumara  to  his  teacher.  Though Sukumara  was  a  dutiful  student  his  teacher  used  to scold  him  always.  Consequently  Sukumara  harboured malice  in  his  heart  against  his  teacher.  One  night Sukumara  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 Sukumara.  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  Sukumara  heard  this  his  heart was  broken.  With  tears  in  his  eyes,  he  got  down  with the  stone  and  disappeared  in  darkness. Next  morning  Sukumara  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  Sukumara  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 Sukumara,  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  'Sri  Krsna Vilasa'.  The  poet  was  not  able  to  complete    the    twelfth Sarga  of  Sri  Krsna  Vilasa. The  sixtysixth  stanza  was  the  last  one  he  sang.  Sri Krsna  was  showing  Satyabhama,  the  various  countries and  describing  the  prominence  of  each,  when  they  had reached  the  earth  after  obtaining  the  Parijata  flowers from  the  world  of  the  gods.  After  having  described  the kingdoms  of  Pandya  and  Cola,  the  poet  was  beginning to  describe  the  natural  beauty  of 'Saptakoakanas'  (the seven  Konkana  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. SUKUMARA  V.  The  son  of  King  Bhavya  who  was  the ruler  of  Saka  Island.  (M.B.  Bhisma  Parva,  Chapter  12, Verse  26). SUKUMARA  VI.  An  ancient  place.  This  place  was  near the  mountain  Jaladharagiri  in  the   Saka   Island.    (M.B. Bhisma  Parva,  Chapter  11,  Stanza  21) . SUKUMARA  VII.  The  capital  city  of  the  Pulindas.    ( See under  Sukumara  III). SUKUMARl  I.  A  river  in  the  Saka   Island.     This   river is  famous  in  the  Puranas.  (Mahabharata,  Bhisma  Parva, Chapter  1 1 ,  Verse  3) .' SUKUMARl  1 1.  Daughter  of  King  Srnjaya.  This  Sukumari was  a  wife  of  Narada.      (See  under  Parvata,  Para  2) . SUKU^DALA.  One  of  the  hundred  sons  of  Dhrtarastra. (M.B.  Xdi  Parva,  Chapter  67,  Verse  98). SUKUSUMA.  A  female  attendant  of  Subrahmanya.  (M.B Salya  Parva,  Chapter  46,  Verse  24). SUKUTA.  An  ancient  country  in  India,  very  famous  in the  Puranas.  The  people  of  this  country  were  called the  Sukutas.  (M.B.  Sabha  Parva,  Chapter  14,  Verse  16) . SULABHA.  A  female  ascetic  (Sannyasini).  She  acquired several  powers  (Siddhis)  by  tapas.  She  had  the  power of  giving  up  her  body  and  receiving  new  bodies.  Once she  went  to  Mithila  and  held  a  learned  discussion  with Kingjanaka.  She  went  to  Mithila  as  a  beggar  woman. By  her  yogic  powers  she  entered  the  mind  of  Janaka. She  and  Jariaka  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.  Santi  Parva, Chapter  320). SULAKSAT^A.  A  king.  It  was  this  king  who  ordered Mandavya  maharsi  to  be  pierced  with  a  sula  as  a punishment  for  stealing  a  horse.  (Padma  Purana, Uttara  Khanda,  121). SULAKSMI  (LAKSMI).  One  of  the  four  divine  women who  rose  out  of  the  Ksirabdhi  (Sea  of  Milk). They  were Sulaksmi,     Varuni;    Kamoda     and    Srestha.    (Padma Purana,  Bhumi  Khanda,  119). SOLAPROTA.  One    of  the   twentyeight   Narakas.    (See the  section  on  Naraka  under  Kala) . SULOCANA.  One  of  the  hundred  sons  of  Dhrtarastra. Bhimasena  killed  him  in  battle  of  Kuruksetra.  (Maha- Bharata,  Bhisma  Parva,  Chapter  64,  Verse  37) . SUMADA.  A  muni  who  did  penance  at  Vimala  on  the Hemakuta  mountain.  When  twelve  years  had  passed thus  Indra  got  frightened  and  deputed  Kamadeva  to disturb  the  muni's  penance.  Many  Deva  women  also accompanied  Kamadeva.  All  their  attempts  failed  to have  any  effect  on  the  muni.  Ultimately  Devi  appeared before  him  and  asked  him  to  choose  his  boon  to  which he  answered  thus:  "I  do  penance  to  regain  my  kingdom SUMAHA 763 SUMITRA  III lost  to  enemies.  Also,  I  should  develop  eternal    devotion to  you  and  finally  attain  salvation." Devi  assured  him  recovery  of  his  lost  kingdom  which  he would  rule  till  the  sacrificial  horse  of  Sii  Rama  in  con- nection with  the  asvamedha  yajiia  came  to  his  kingdom. Accordingly  Sumada  conquered  his  enemies  and  became king  in  Ahicchatra.  After  many  years,  in  connection with  Sri  Rama's  asvamedha,  Satrughna  with  the  yajnic horse  reached  Ahicchatra.  Sumada  welcomed  Satrughna and  in  his  company  went  to  Ayodhya  and  detailed everything  to  Sri  Rama.  He  then  abdicated  his  throne in  favour  of  his  son  and  attained  salvation.  See  under Ahicchatra.  (Padma  Purana,  Patala  Khanda,  Chapter ,   13)'    . SUMAHA.  The  charioteer  of  Paragurama.  (M.B.  Sou- thern Text,  Virata  Parva,  Chapter  12) . SUMALl  I.  A  Raksasa,  who  was  Sukesa's  son  and  brother of  Mall.  When  Agastya  cursed  and  transformed  Tataka and  her  sons  into  Raksasas  it  was  Sumali  who  put them  up  in  Patala  and  Lanka.  (See  under  Mali) . SUMALl  II.  Ason  of  Patalaravana.  After  killing  Pata- laravana Sri  Rama  gave  asylum  to  the  rest  of  the Raksasas  of  Patala  and  crowned  Sumall,  the  only  son of  Patalaravana  king  of  Patala,  subject  to  Vibhisana's control.  (Kamba  Ramayana.  Yuddha  Kanda) . SUMALl  III.  An  asura,  son  of  Praheti   and    a   follower of  Vrtra.      (Brahmanda    Purana,     3,7,    99). When  the  asuras  milked  the  earth  (the  earth  became    a cow  in  the  time   of  King   Prthu)    this  asura   acted   as calf.     ( Bhagavata,  Skandha  6 ) . SUMALLIKA.  An  urban  area  in  ancient  India  famous in  the  Puranas.  (Bhlsma  Parva,  Chapter  9,  Verse  55). SUMANA.  Wife  of  Somasarman,  a  brahmin.  (See  under Somasarman) . SUMANAS  I.  A  kirata  (forest  tribe)  king  who  flourished in  Yudhisthira's  court.  (M.B.  Sabha  Parva,  Chapter  4, Verse  25) . SUMANAS  II.  A  king  in  ancient  India  who  worshipped Yama  in  his  court.  (M.B.  Sabha  Parva,  Chapter  9, Verse  13). SUMANAS  III.  A  Kekaya  princess  who  lived  in  Deva- loka.  She  once  held  a  discussion  on  spiritual  topics with  Sandilidevi.  (Anusasana  Parva,  Chapter  123). SUMANAS  IV.  A  son  of  Puru  in  Dhruva's  lineage.  Puru had  six  mightysonsby  his  wifeAtri,  viz.  Aiiga,  Sumanas, Svati,  Kratu,  Angiras  and  Gaya.  (Agni  Purana, Chapter  13). SUMANDA.  A  brother  of  king  Dusyanta.  Two  sons, Santurodha  and  Pratiratha  were  born  to  king  Matinara of  Puru  dynasty  and  to  Santurodha  were  born  three valiant  sons  called  Dusyanta,  Pravira  and  Sumanda. To  Dusyanta  was  born  of  Sakuntala,  Bharata.  (Agni Purana,  Chapter  278.) SUMAI^DALA.  A  king  in  ancient  India.  Arjuna,  in  the course  of  his  triumphal  tour  of  the  northern  kingdoms conquered  him.  (Salya  Parva,  Chapter  45,  Verse  32). SUMANGALA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  12) . SUMANI.  One  of  the  two  attendants  given  to  Subrah- manya by  Moon  the  second  one  being  Mani.  (Salya Parva,  Chapter  45,  Verse  32) . SUMANOMUKHA.  A  Naga  born  in  the  Kasyapa dynasty.  (Udyoga  Parva,  Chapter  103,  Verse  12V SUMANTRA.  A  minister  of  king  Dasaratha  of  Ayodhya. The  king  had  eight  ministers  called  Jayanta,  Dhrsti, Vijaya,  Siddhartha.  Arthasadhaka,  As  oka,  Mantrapala and  Sumantra  and  two  priests  called  Vasistha  and Vamadeva.  (Valmiki  Ramayana,  Balakanda,  Canto  7) . Sumantra  was  the  right-hand-man  of  Dafaratha  in  all his  activities.  It  was  Sumantra  who  brought  down  to the  palace  sage  Rsyasrnga  for  the  yajfia  conducted  by the  king  to  have  issues.  According  to  chapter  12, Virata  Parva  of  Mahabharata  (Southern  Text)  Suman- tra was  Dasaratha's  charioteer  as  well. SUMANTU. 1)  General.  A  maharsi,  disciple  of  Vyasa.  Asita,  Devala, Vaisampayana,  Sumantu  and  Jaimini   were    the   chief disciples   of  Vyasa.     (See  under  Guruparampara  and Bharata) . 2)  Other  information. (i)    Vyasa   taught   him    all    the  Vedas  and    the  Maha- bharata.    (Adi  Parva,  Chapter  63,  Verse  89). (ii)  He  was  a   member   in    the    court    of  Yudhisthira. (Sabha  Parva,  Chapter  4,  Verse  11). (iii)   He  was  one  of  the  munis  who    visited    Bhfsma   on his  bed  of  arrows.    (Sand  Parva,  Chapter  47,  Verse    5). SUMANYU.  A  king  in  ancient  India.  He  once  presented to  sage  Sandilya  an  enormous  quantity  of  food-grains (a  mountain  of  food-grains) .  (Anusasana  Parva, Chapter  137,  Verse  22). SUMATI  I.  A  Raksasa  who  lives  in  Varuna's  court worshipping  him.  (Sabha  Parva,  Chapter  9,  Verse  13). SUMATI  II.  A  great  maharsi  who  was  one  of  the  munis who  visited  Bhlsma  on  his  bed  of  arrows.  (Anusasana Parva,  Chapter  26,  Verse  4) . SUMATI  III.  A  sister  of  Garuda  and  wife  of  King Sagara.  (See  under  Sagara) . SUMATI  IV.  A  king,  son  of  Kakutstha  of  solar  dynasty. (Valmiki  Ramayana,  Balakanda,  Canto  47,  Verse  7). SUMATI  V.  A  King,  grandson  of  Rsabha  and  son  of Bharata.  (Visnu  Purana,  Part  II,  Chapter  1 ).  He  was a  righteous  ruler.  After  ruling  the  country  well  for long  and  performing  many  yajnas  his  father  Bharata crowned  Sumati  king  and  practising  meditation  in Salagrama  temple  he  gave  up  his  life.  (See  under Bharata  III) . SUMATI  VI.  A  king,  son  of  Dyumatsena  and  father  of Subala.  (Bhagavata,  Skandha  9) . SUMBHA.  An  asura.   (See  under  Nis"umbha) . SUMBHA.  An  asura;  the  eldest  of  the  three  sons,  more powerful  than  Indra,  born  to  Kasyapaprajapati  by  his wife  D&nu,  the  other  two  sons  being  Nisumbha,  and Namuci.  (For  details  see  under  Nisumbha). SUMEDHAS.  A  maharsi.  (See  under  Samadhi  Chetti- yar). SUMERU.     See  under  Mahameru. SUMlDHA.  A  son  of  Suhotra,  the  Solar  King.  He  had by  his  wife  Aiksvaki  three  sons  called  Sumldha, Ajamldha  and  Purumidha.  (Adi  Parva,  Chapter  94, Verse  30) . SUMITRA  I.  A  Yadava  King,  son  of  Vrsni  and brother  of  Yudhajit.  (Bhagavata,  Skandha  10). SUMITRA  II.  A  King  in  ancient  India.  (Adi  Parva, Chapter  1,  Verse  236). SUMITRA  III.  A  Sauvira  King,  also  called  Datta- mitra.  He  was  KrodhavaSa,  the  asura  reborn  as  King. (Adi  Parva,  Chapter  67,  Verse  63) .  He  was  a  partisan of  the  Pandavas  and  a  member  in  Yudhisthira's  court. (Sabha  Parva,  Chapter  4,  Verse  25). SUMITRA  IV 764 SUNANDA  II SUMITRA  IV.  A  maharsi  who  was  a  star-member  in Yudhisjhira's  court.  (Sabha  Parva,  Chapter  4,  Verse 10). SUMITRA  V.  A  King  of  Kalindanagara.  He  had  a son  called  Sukumara.  Bhima  in  the  course  of  his triumphal  tour  of  the  east  defeated  both  the  King  and his  son.  (Sabha  Parva,  Chapter  29,  Verse  10). SUMITRA  VI.  Son  of  Tapa,  the  Paiicajanyagni,  one of  the  Agnis  who  causes  hindrances  to  yajnas.  (Vana Parva,  Chapter  220,  Verse  12). SUMITRA  VII.  A  charioteer  of  Abhimanyu.  (Drona 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 Rsabha  related  to  the  King  the  stories  of  the  munis, Viradyumna  and  Tanu  and  as  a  result  of  Rsabha's advice  the  King  renounced  all  desires  and  turned to  the  path  of  salvation.  (Santi  Parva,  Chapters  125, 126  and  127). SUMITRA  IX.  Son  of  King  Suratha.  Considered  to be  the  last  King  of  the  Iksvaku  dynasty,  Sumitra  was a  contemporary  of  Ksemaka  of  the  Puru  dynasty  and Nanda  of  Magadha  dynasty.  Alexander  conquered India  during  his  period.  Sumitra  is  called  Sumalya also.  (Bhagavata,  Skandha  9). SUMITRA  X.  Son  of  Sri  Krsna  by  Jambavatl.  In  the he  met  with  death.  (Bhagavata,  Skandha Yadava  war 10). SUMITRA  I. Dasaratha) . SUMITRA  II. Consort  of  King  Dasaratha.     (See    under A  wife  of  Sri  Krsna.  (M.B.  Southern Text,  Sabha  Parva,  Chapter  38) .' ' SUMUKHA  I.  A  naga,  son  of  KaSyapa  Prajapati  by his  wife  Kadru.  Sumukha  was  the  grandson  of  the  naga called  Aryaka  of  the  Airavata  dynasty  and  his  mother was  the  daughter  of  Varna.  (Udyoga  Parva,  Chapter 103,  Verse  24).  For  the  story  about  the  marriage  of Sumukha  with  Gunakesi,  daughter  of  Matali  see  under Gunakesi. SUMUKHA  II.  A  King  who  made  many  presents  to Yudhisthira.  (Sabha  Parva,  Chapter  51). SUMUKHA  III.  A  son  of  Garuda.  ( Udyoga  Parva, Chapter  101,  Verse  2) . SUMUKHA  IV.  A  bird  in  the  lineage  of  Garuda. (Udyoga  Parva,  Chapter  101,  Verse  12) . SUMUKHl  I.  Mother  of  the  serpent  called  AsVasena who  dwelt  on  the  serpent-faced  arrow  (Sarpamukha- bana)  of  Kama  in  the  battle  of  Kuruksetra.  She  got the  name  Sumukhl  as  she  protected  her  son  by  her mukha  (face) .  (Karna  Parva,  Chapter  90,  Verse  42 ) . SUMUKHl  II.  An  apsara  woman  of  Alakapurl.  She once  danced  at  Kubera's  court  in  honour  of  Astavakra muni.  (Anus asana  Parva,  Chapter  19,  Verse  45). SUNABHA  I.  (PADMANABHA).  One  of  the  hundred sons  of  Dhrtarastra.  He  was  killed  in  the  great  war  by Bhima.  (M.B.  Southern  Text,  Bhisma  Parva,  Chapter 88;  Adi  Parva,  Chapter  116). SUNABHA  II.  Minister  of  Varuna.  He  lives  at  Puskara tirtha  with  children  and  grandchildren  in  the  worship of  Varuna.  (M.B.  Sabha  Parva,  Chapter  9,  Verse  28). SUNABHA  III.      A   danava,    brother  of  Vajranabha.  His daughters,  Candravati  and  Gunavati  were  abducted  by Gada  and  Samba.  (Harivamsa) . SUNABHA  IV.  A  divine  mountain  the  presiding  deity of  which  worships  Kubera.  (Sabha  Parva,  Chapter  10, Verse  32) . SUNAKA  I.  A  King  of  the  Solar  dynasty.  In  Bhagavata, 9th  Skandha  it  is  mentioned  that  he  was  the  son  of Krta  and  father  of  Vitihotra. SUNAKA  II.  Minister  of  Puranjaya,  a  King  of  Kali- yuga.  In  Bhagavata,  12th  Skandha,  there  is  a  story that  this  Sunaka  murdered  his  King  and  made  his own  son  King. SUNAKA  III.  A  Rajarsi.  He  was  born  from  a  portion of  the  asura  named  Candrahanta.  This  Rajarsi  attained Samadhi  (passed  away)  atCandra  tirtha.  During  his life  he  received  a  sword  from  King  Harinas'va  and  he presented  it  to  another  King  Usinara.  (M.B.  Adi Parva,  Chapter  67 ;  Vana  Parva,  Chapter  123;  Sand Parva,  Chapter  166). SUNAKA  IV.  A  Maharsi.  In  the  Puranas  it  is  said that  Suta  read  Puranas  in  an  assembly  at  which Saunaka  and  others  had  been  present  in  Naimisaranya. There  are  two  inferences  about  this  Saunaka.  In Bhagavata,  9th  Skandha  we  find  that  the  sage  Grtsa- mada  who  belonged  to  Bhrguvarhsa  had  a  son  named Sunaka  and  this  Sunaka's  son  was  named  Saunaka.  A son  named  Sunaka  was  born  to  King  Ruru  by  his  wife Pramadvara.  Mahabharata,  Adi  Parva,  Chapter  5 mentions  that  this  Sunaka  was  an  exceptionally  brilliant scholar  in  Vedas  and  Sastras  and  was  the  grandfather of  Saunaka.  Ruru's  son,  Sunaka  was  a  member  of Yudhisthira's  assembly.  (M.B.  Sabha  Parva,  Chapter 4,  Verse  10). SUNAKSATRA.  A  King  of  Bharata  dynasty.  It  is  stated in  Bhagavata,  Skandha  9,  that  he  was  the  son  of Niramitra  and  the  father  of  Brhatsena. SUNAMAl.  Son  of  King  Suketu.  He  was  present  at the  wedding  of  Draupadi.  (M.B.  Adi  Parva,  Chapter 185,  Verse  9). SUNAMA  II.  Son  of  King  Ugrasena.  Brother  of  Karhsa. Sunama  was  killed  by  Sri  Krsna  and  Balabhadrarama. (Sabha  Parva,  Chapter  14,  Verse  34). SUNAMA  III.  A  son  of  Garuda  who  had  many  child- ren. (Udyoga  Parva,  Chapter  101,  Verse  2). SUNAMA  IV.  A  warrior  of  Subrahmanya.  (Salya Parva,  Chapter  45,  Verse  59) . SUNANDA  I.     A  Gopa.  (See  under  Ugratapas). SUNANDA  II.  Son  of  King  Pradyota.  The  epic  story in  Bhavisya  Purana  closes  with  the  story  of  Sunanda. The  Maharsis,  who  lived  in  Naimisa  forest  feared  that following  the  death  of  Sunanda,  the  world  would become  absolutely  mean  and  base,  and  all  of  them, therefore,  went  to  the  Himalayas  and  there,  at  Visa- lanagara  recited  the  Visnu  Purana.  (Bhavisya  Purana, Pratisarga  Sarhhita) . SUNANDA  I.  A  princess  of  Kekaya.  She  was  married by  Sarvabhauma,  a  King  of  the  Kuru  dynasty.  The sonjayatsena  was  born  to  this  couple.  (M.B.  Adi Parva,  Chapter  95,  Verse  16) . SUNANDA  II.  Daughter  of  Sarvasena  the  King  of Ka.'i.  Bharata,  the  son  of  Dusyanta,  married  this  Su- nanda. It  is  mentioned  in  Mahabharata,  Adi  Parva, Chapter  95,  Verse  32,  that  a  son  named  Bhumanyu, was  born  to  the  couple. SUNANDA  III 765 SUNlTHA SUNANDA  III.  A  princess  of  Sibi  kingdom.  She  was married  by  King  Pratipa  of  the  lunar  dynasty  and  the couple  had  three  sons  called  Devapi,  Santanu  and Balhlka.  (M.B.  Adi  Parva,  Chapter  95,  Verse  44). SUNANDA  IV.  Sister  of  Subahu,  King  of  Cedi.  It  was her  whom  the  queen  of  Gedi  appointed  as  companion of  Damayanti,  who  lost  her  way  and  arrived  at  Cedi. She  detected  Damayanti  conversing  with  the  brahmin named  Subahu,  who  came  to  Cedi  in  search  of  the latter  and  reported  about  their  meeting  to  the  queen mother.  The  name  of  the  father  of  Sunanda  and Subahu  was  Virabahu.  (M.B.  Vana  Parva,  Chapters 63,  68  and  69) . SUNARTAKA  NATA.  The  name  Siva  assumed  when he  appeared  before  ParvatI,  in  disguise.  Parvatl  was engaged  in  tapas  then.  (Siva-Stotrasataka,  34). SUNASSAKHA.  Indra.  Once  Indra  disguised  himself  as a  Sannyasi  and  travelled  in  the  company  of  a  dog.  At that  time,  he  made  an  attempt  to  steal  lotus  flower from  Brahmasaras  in  Kaugiki  tirtha.  Indra  struck  down at  a  single  blow,  YatudhanI,  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 "Sunassakha".  (M.B.  Anusasana  Parva,  Chapter  94). SUNASSEPHA  (DEVARATA).  The  story  of  a  Brah- mana youth  who  was  to  be  offered  as  human  sacrifice and  who  was  saved  by  Visvamitra,  is  famous  in  the Puranas.  The  name  of  the  Brahmana  youth  was  Sunas- sepha.  But  even  in  the  Puranas  there  are  two  versions of  this  story.  In  one  of  them,  Sunassepha  is  referred to  as  the  son  of  Rclkamuni.  In  the  other,  it  was  Haris- candra  who  performed  the  yaga  and  Sunassepha  who was  brought  for  sacrifice,  was  the  son  of  a  Brahmana named  Ajlgarta.  After  Vis  vamitra  saved  the  boy,  he got  another  name,  "Devarata".  (For  details  of  the  two versions,  see  under  Ambarlsa  and  the  4th  Para  under Vis  vamitra) . Sunassepha  later  became  a  Maharsi.  He  composed Rgveda,  1st  Mandala,  1st  Astaka.  Besides  in  Rgveda, 1st  Mandala,  6th  Anuvaka,  30th  Sukta  it  is  stated  that Indra  had  given  a  golden  chariot  to  Sunnassepha. SUNAYA  I.  A  King,  son  of  the  King  of  Pariplava  and father  of  Medhavl.  (.Bhagavata,  9th  Skandha).  Pramati was  the  high  priest  of  Sunaya.  (Markandeya  Purana, 114). SUNAYA  II,  A  region  famous  in  the  Puranas.  (Bhisma Parva,  Chapter  9,  Verse  64) . SUNDA.  An  asura.  He  had  a  brother  named  Upasunda, and  their  father  was  Nisumbha  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  Brahma  appeared  before them.  They  secured  from  Brahma  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  Tilottama,  the celestial  damsel  to  them  and  she  made  them  quarrel with  each  other.  Both  of  them  who  fell  in  love  with Tilottama  and  wanted  her  as  wife  fought  with  each other  and  got  killed.  (Adi  Parva,  Chapter  221,  Verse 19) .  For  details  see  under  Upasunda  and  Tataka). SUNDARA  I.     A  Gandharva,    the  son  of  Virabahu.  Due to  Vasistha's  curse  he  was  born  as  a  Raksasa  whom Mahavisnu  later  on  raised  from  his  fallen  state.  (Skanda Purana) . SUNDARA  II.  An  Andhra  monarch,  son  of  Pulindasena and  father  of  King  Satakarni.  (Visnu  Purana,  Part  4)  . SUNDARl.  A  Raksasa  woman,  the  wife  of  Malya- van.  The  couple  had  seven  sons  called  Vajramusti, Virupaksa,  Durmukha,  Suptaghna,  Yajnakcsa,  Matta and  Unmatta.  (See  under  Malyavan  and  Mall)  . SUNDARIKA.  A  sacred  place.  He  who  bathes  at  a particular  spot  here  called  Sundarikakunda  will  become very  handsome.  (Vana  Parva,  Chapter  84,  Verse  56). SUNDARlVALLl.  A  daughter  of  Mahavisnu.  Sundari- valli  and  Amrtavalll,  another  daughter  of  Mahavisnu once  performed  penance  on  the  banks  of  Akasaganga for  securing  Subrahmanya  as  husband.  (Skanda  Purana, Sambhava  Kanda). SUNDIKA.  A  town  made  famous  in  the  Puranas,  which existed  in  the  eastern  part  of  India.  Mahabharata, Vana  Parva,  Chapter  254,  Verse  8  mentions  that  this town  was  conquered  by  Karna. &UNDU.  A  King  of  the  Puru  dynasty.  Manasyu  was the  son  of  King  Pracinvan,  the  son  of  Janamejaya  and grandson  of  Puru.  Vltabhaya  was  the  son  of  Manasyu. Sundu  was  Vltabhaya's  son.  Sundu's  son  was  Bahu- vidha.  (Agni  Purana,  Chapter  278) . SUNETRA  I.  One  of  the  sons  of  Dhrtarastra,  the  other sons  being  Kundaka,  Hasti,  Vitarka,  Krfitha,  Kundina, Havisravas,  Bhumanyu,  Pratipa,  Dharmanetra,  Sunetra and  Aparajita.  (Adi  Parva,  Chapter  94,  Verses  58-60). SUNETRA  II.  A  son  of  Garuda.  (Udyoga  Parva,  Chap- ter 10,  Verse  2). §U5lGA.  A  dynasty.  Pusyamitra  was  the  founder  of this  dynasty.  Pusyamitra  was  the  military  commander of  Brhadasva,  the  last  King  of  the  Maurya  dynasty.  It was  after  killing  Brhadasva  that  Pusyamitra  founded this  independent  dynasty.  The  Kings  who  belonged to  this  dynasty,  namely  Pusyamitra,  Vasujyestha, Vasumitra,  Antaka,  Pulindaka,  Vajramitra,  Samabhaga and  Devabhumi  ruled  for  1 12  years.  (Matsya  Purana, Chapter  272,  Verses  26-31). SUNI.  A  King  of  the  lunar  dynasty.  Bhagavata,  9th Skandha  mentions  that  this  King  was  the  son  of  Viva- nava  and  father  of  Sruta. SUNlTHA  I.  A  maharsi  who  lives  in  the  court  of  Indra worshipping  him.  (Adi  Parva,  Chapter  58,  Verse  28). SUNlTHA  II.  A  King  who  lives  in  the  court  of  Yama worshipping  him.  (Sabha  Parva,  Chapter  8). SUNlTHA  III.  Another  name  of  Sisupala.  (See  under Sisupala) . SUNlTHA  IV.  King  of  Sumtha.  He  was  jealous  of Yudhisthira  being  crowned  King.  (Sabha  Parva,  Chap- ter 39,' Verse  14). SUNlTHA  V.  A  King  of  the  Vrsni  dynasty.  He  was taught  the  science  of  archery  (dhanurveda)  by  Pra- dyumna,  son  of  Sri  Krsna.  (Vana  Parva,  Chapter  183). SUNlTHA  VI.  A  King  of  the  Bharata  dynasty,  son  of Susena  and  father  of  N^aksus.  (Bhagavata,  9th Skandha). SUNlTHA.  Mental  daughter  of  Mrtyudevata  (lord  of death).  Famous  for  her  beauty  in  all  the  three  worlds, Sunltha  begot  a  son  called  Vena  by  King  Anga.  ( See under  Vena) . SUIVIITHA   (M) 766 SUPTAGHNA SUNlTHA(M).  A  hymn,  the  recitation  of  which  will keep  away  serpents.  (Adi  Parva,  Chapter  58,  Verse 23). SUNlTI.  Mother  of  Dhruva.  Svayambhuva  Manu  had two  sons  called  Priyavrata  and  Uttanapada;  the  latter wedded  two  wives  named  Suruci  and  Suniti.  Suruci's son  is  called  Uttama  and  Sunlti's  son  Dhruva.  The father  had  not  much  love  for  Suniti  and  Dhruva.  (See under  Uttanapada). SONRTA.  A  daughter  of  Dharmadeva.  Uttanapada married  her.  Mention  is  made  in  Harivarhs'a,  Chapter 2  that  four  children  were  born  to  the  couple. SlJNYAPALA.  A  Maharsi.  This  sage  was  an  inhabitant of  the  divine  world.  (Mahabharata,  Daksinatya  Patha, Udyoga  Parva,  Chapter  83). SUPARA  (S).  A  set  of  Devas  who  flourished  in  Tamasa Manvantara.  Besides  the  Suparas  there  were  three  other sets  of  Devas  during  the  Manvantara,  called  the  Haris, Satyas  and  Sudhis.  ( For  details  see  under  Manvantara) . SUPAR^'A  I.  A  Devagandharva,  son  of  Kasyapa Prajapati  by  his  wife  Muni.  (Adi  Parva,  Chapter  65, Verse  42) . SUPAR1VA  II.  Another  Devagandharva,  son  of Kas  yapaprajapati  by  his  wife  Pradha.  (Adi  Parva, Chapter  65,  Verse  47) . SUPARI^A  III.     Younger   brother  of  the   asura    called Mayura.  Suparna  in  after  life  was  born  as  King    Kala- kirti  on  earth.  (Adi  Parva,  Chapter  67,  Verse  36). SUPARNA  IV.     Another  name  of  Garuda.    (See    under Garuda). SUPARJjfA  V.     A  maharsi,    who   taught   Vayubhagavan Satvatadharma  and  also  attained  salvation  by   perform- ing penance  with   mind  under    perfect  control.    (Santi Parva,  Chapter  348). SUPARTjIA  VI.     A  Synonym  of  Mahavisnu.    (Anusasana Parva,  Chapter  149,  Verse  34). SUPARNA.     See  under  Parvati. SUPARSVAI.  A  Ksatriya  King,  who  was  the  rebirth of  the  Asura,  Kapata.  (Adi  Parva,  Chapter  67,  Verse 28). SUPARSVA  II.     A   King    born  in    Yayati's  dynasty.  He was    the    son    of  Drdhanemi    and   father     of    Sumati. Bhagavata,  9th  Skandha) . SUPARSVA  III.     A    Raksasa,    brother   of  Prahasta,     a minister  of  Ravana.  (See  under   Akampana) . SUPARSVA  IV.     A  son  of  Sampati.  It  was  this  son   who looked  after    the  aged   and    weak  Sampati.    (Valmiki Ramayana,  Kiskindha  Kanda,  Canto  59,  Verse  8). SUPARSVA  V.     A  mountain  in    Jambu    Island.   On  the high    peak    of   the   mountain    there   is    a     tree  called Mahakadamba  from  the    hollows   of  which    five  great rivers  take  their  source.  These  rivers    fall    on    the   peak of  Suparsva    and    flow  by  the  western  side  of  Ilavrtta. 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.   (Devi  Bhagavata,  8th  Skandha) . SUPARSVAKA    I.     A  Yadava    King,  son  of  Akrura   by Asvini.   (Matsya  Purana,  45-12) . SUPARSVAKA  II.     SonofVasudevaby  Rohim.    (Vayu Purana,  Chapter  96,  Verse  168). SUPARVAN.     Another  name  of  King   Bhagadatta.    (See under  Bhagadatta). SUPRABHA  I.  A  wife  of  Sri  Krsna  who  put  her  up  in the  mansion  named  Padmakuta  at  Dvaraka.  (M.B. Southern  Text,  Chapter  38) . SUPRABHA  II.  An  asura  woman,  daughter  of  Kagyapa- prajapati_by  Svarbhanu.  (Agni  Purana,  Chapter  19). SUPRABHA  III.  River  Sarasvati,  which  runs  through Puskaratlrtha.  (See  under  Sarasvati) . SUPRABHA  IV.  Daughter  of  the  maharsi  called Vadanya.  She  was  married  by  Asfavakra. SUPRABHA  V.  A  daughter  of  Daksa.  Arrows  and  other weapons  took  birth  from  Jaya  and  Suprabha,  daughters of  Daksa.  (For  details  see  under  Jaya  V) . SUPRABHA  VI.  Daughter  of  King  Suratha  and  wife  of Nabhaga.  Sage  Agastya  who  became  displeased  with her  as  she  once  threatened  him,  cursed  her  to  be  born in  Vais  ya  caste  as  a  resul  t  of  which  Suprabha  and  her  son Bhalandana  became  VaiSyas.  But,  as  Suprabha  taught her  son,  when  he  came  of  age,  about  the  duties  of  the Ksatriya  he  regained  his  former  form.  (Markandeya Purana). SUPRAJA.  Wife  of  Bhanu,  the  Agni.  Bhanu  had  two wives  named  Supraja  and  Brhadbhasa  and  six  children by  each  of  the  wives.  ( Vana  Parva,  Chapter  221,  Verse 9) . SUPRASADA.  A  warrior  of  Subrahmanya.  (Salya 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  Krpacarya. (Virata  Parva,  Chapter  56,  Verse  9) . SUPRATlKA  I.  A  King  in  ancient  India.  (  Adi  Parva, Chapter  1,  Verse  235). SUPRATlKA  II.  A  maharsi  whom  his  brother  Vibha- vasu  cursed  and  turned  into  an  elephant.  (For  details see  under  Garuda,  Section  5) . SUPRATlKA  III.  A  diggaja  (One  of  the  eight elephants,  that  support  the  earth) .  In  the  dynasty of  Supratlka  were  born  the  elephants  Airavata,  Vamana, Kumuda  and  Anjana.  (Udyoga  Parva,  Chapter  99). SUPRATlKA  IV.  Name  of  Bhagadatta's  elephant.  This elephant  which  did  so  many  heroic  deeds  in  the  great war  was  killed  by  Arjuna.  (Drona  Parva,  Chapter  29, Verse  43). SUPRATlKA  V.     AYaksa.  (See  under  Gunadhya) . SUPRATIMA.  A  King  once  referred  to  by  Sanjaya  as chief  among  Kings  in  ancient  India.  (Adi  Parva, Chapter  1,  Verse  235). SUPRATISTHA.  A  female  attendant  of  Subrahmanya. (Salya  Parva,  Chapter  46,  Verse  29) . SUPRAVRDDHA.  A  prince  of  Sauvlra.  He  walked behind  King  Jayadratha  who  came  to  abduct  Paiicali, carrying  the  standard  of  the  King.  He  was  killed  in battle  by  Arjuna.  (Vana  Parva,  Chapter  271,  Verse  27). SUPRAYOGA.  A  river  in  India  famous  in  the  Puranas. This  sacred  river  is  considered  to  be  the  source  of  Agni (fire).  (Vana  Parva,  Chapter  222,  Verse  25). SUPRIYA.  An  apsaras  daughter  of  Kas  yapaprajapati by  Pradha,  daughter  of  Daksa.  (Adi  Parva  Chapter 65,  VerseSl).  Supriya  participated  in  the  birthday celebrations  of  Arjuna.  (Adi  Parva,  Chapter  122,  Verse 63). SUPTAGHNA.  One  of  the  seven  sons  of  Malyavan  the Raksasa,  by  his  wife  Sundari.  (See  under  Sundarl, Malyavan  and  Mali). SUPUNJIKA SUPUNJIKA.  Son  of  Vipracitti  by  Simhika.  He  was killed  by  Parasurama.  (Brahmanda  Purana,  3.6.  13-12). SUPUISYA.  A  river  in  India  famous  in  the  Puranas. JBhlsma  Parva,  Chapter  221,  Verse  9). §URA  I.  A  King  of  the  Lunar  dynasty.  He  was  the  son of  Vidiiratha  and  father  of  Sini.  (Bhagavata,  9th Skandha) . SURA  II.  A  son  of  Karttavlrya.  Of  the  hundred  sons of  Karttavirya,  the  most  important  were,  Sura,  Surasena, Dhisana,  Madhu  and  Jayadhvaja.  (Brahmiinda,  Purana, Chapter  46)  . StiRA  III.  A  King  in  ancient  India.  (Mahabharata, Adi  Parva,  Chapter  1,  Verse  232). StJRA  IV.  A  son  of  the  King  named  llina  by  his  wife Rathantarl.  This  Sura  had  four  brothers  named Dusanta,  Bhima,  Pravasu  and  Vasu.  (M.B.  Adi  Parva, Chapter  94,  Verse  17). SURA  V.     A   prince    of  Sauvira    land.   (Mahabharata, Vana    Parva,   Chapter   265,  Verse  10) .  This  Sura    was slain   by   Arjuna  at  the  time  of  Draupadi's   marriage. (M.B.  Vana  Parva,  Chapter  291,  Verse  27) . SURA  VI.  A  Yadava  King.  He  was  the  father  of  Vasu- deva  and  grandfather  of  Sri  Krsna.  By  his  first  wife, Marisa,  he  had  ten  sons  and  four  daughters.  The  sons were,  Vasudeva,  Devabhaga,  Devasravas,  Anaka, Srnjaya,  Syamaka,  Kanka,  Samlka,  Vatsaka  and  Vrka. The  names  of  the  daughters  were,  Prtha,  Srutadeva (Srutaveda),  Srutasrava  and  Rajadhidevl.  The  eldest of  these,  Prtha  was  given  as  an  adopted  daughter  to Kuntibhoja.  (Harivarhsa,  2-34;  17-28;  M.B.  Adi  Parva, Chapter  43;  Verse  3.  Chapter  104.  Verse  1 ;  Bhagavata, 9th  Skandha).  In  Vayu  Purana  it  is  stated  that  he  had three  more  wives  besides  Marisa,  and  from  them  Devas and  mortals  were  born.  (See  under  Surasena  I). SORA  VII.  Father  of  Dasaratha's  wife,  Sumitra.  He  was invited  to  the  Putrakamesti  Yaga  performed  by Dasaratha.  (Valmiki  Ramayana,  Bala  Kanda,  Sarga  13, Verse  26). SURABHI.  The  cow  of  the  Devas.  (For  details  see under  Kamadhenu  and  Saurabhl) . SURABHI  II.  A  cow  born  from  the  'Humkara'  (the sound  'hum')  of  Brahma.  As  the  cow  grew  up,  milk began  dripping  down  on  earth  from  its  udder  and gradually  it  formed  into  the  Kslrasagara  (ocean  of milk).  Four  daughters,  Surupa,  Harhsika,  Subhadra and  Sarvakamadhuk  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. Rasatala.  (Udyoga  Parva,  Chapter  100). SURABHIMAN.  An  Agni  (fire).  (Vana  Parva,  Chapter 221,  Verse  18). SURABHIPATTANA.  An  urban  area  of  olden  days  in South  India.  During  the  Mahabharata  days  Sahadeva deputed  an  envoy  to  this  place  and  brought  it  under  his control.  (S_abha  Parva,  Chapter  31,  Verse  68). SURABHU.  A  sister  of  Karhsa.  Ugrasena,  the  Yadava King  had  80  sons  including  Karhsa  and  five  daughters Karhsa,  Marisa,  Kaka,  Surabhu  and  Rastrapalika. (Bhagavata,  Skandha  9). SURADEVl  (VARUtfl).  A  daughter  of  Varuna  born of  Devi,  his  brother's  wife.  She  was  the  apple  of  the  eye to  the  Devas.  She  is  the  presiding  Devata  over  liquor She  lives  in  the  court  of  Brahma  worshipping  him. ( Sabha.  Parva,  Chapter  1 1 ,  Verse  42 ;  Adi  Parva,  Chap- ter 18,  Verse  35  and  Chapter  66,Verse  52). 767  SURASENA  i SURAHANTA.  A  son  of  Tapa,  the  Pancajanyagni  who is  one  of  the  Agnis  who  cause  hindrances  to  Yajftas. (Vana  Parva,  Chapter  220,  Verse  13) . SURAjA.  An  apsara  woman,  daughter  of  Kasyapa prajapati  by  his  wife  Pradha.  (Adi  Parva,  Chapter  65, Verse  50).  Suraja  gave  a  dance  performance  at  the birthday  celebrations  of  Arjuna.  (Adi  Parva,  Chapter 122,  Verse  63). SURAKRT.  ABrahmavadI  son  of  Visvamitra.  (M.B. Anusasana  Parva,  Chapter  4,  Verse  57) . SURAKSAKA.  A  Gandharva  King.  He  was  the  grand- father of  Tataka  (See  under  Tataka). StJRAPADMA.  An  asura  hero.  This  asura  invaded Devaloka  with  a  huge  army.  Skanda  Purana  mentions that  in  the  battle  that  followed,  Indra,  who  was  defeat- ed, fled  to  the  place  called  Siyali  in  Tanjore  District in  South  india  and  did  tapas  to  Siva. SURAPRAVIRA.  Son  of  Tapa,  the  Pancajanyagni,  one of  the  Agnis  which  cause  hindrances  to  yajnas.  (Vana Parva,  Chapter  220,  Verse  13). SURARI.  A  King  in  ancient  India.  He  was  invited  by the  Pandavas  to  participate  in  the  great  war.  (Udyoga Parva,  Chapter  4,  Vers^lS). SURASA  I.     Mother  of  riagas  (serpents) . 1 )  Birth.     Ten  daughters  were  born    to  KaSyapapraja- pati  by  his  wife  KrodhavaSa,  daughter  of  Daksa  includ- ing  Surasa.    From   Surasa   were   born    all    the  nagas. (Valmiki  Ramayana,  Aranyakanda,  Canto  14). Nagas  and  Uragas  are  two  sects  of  serpents. From  Surasa were  born  Nagas  and  from    Kadru,    Uragas.    (Valmiki Ramayana,  Aranya  Kanda,  Canto  14,  Verse  28). Surasa  was  born  from  the  wrath  of  KrodhavaSa  and  the former  had  three   daughters    called    Anala,    Ruha   and Vlrudha.  (Adi  Parva,  Chapter  66,  Verse  61) . 2)  Obstructed  the  passage  of  Hanumdn.     To    test    whether Hanuman,    who   jumped   into    Lanka  to  seek  out  Sita, possessed  power  enough  for  the  purpose,  Devagandharvas backoned  Surasa  to  them  and  told  her  as  follows:  "You mother  of  nagas,  do  please  assume  a  terrible  form  like  a big  mountain  and  appear  before  Hanuman  and  obstruct his    passage.    As   soon  as  she  heard  the  injunction,   she jumped  before  Hanuman  and  attempted  to  devour  him In    spite   of  Hanuman's   earnest   pleadings   she   stood before  him  with    her  mouth    opened   wide.    Hanuman then,  by  his  power  of  illusion,  grew  ten  yojanas  in  size. Then  Surasa  opened  her  mouth    twenty    yojanas   wide. Hanuman  then  grew  thirty  yojanas  in  size   and    Surasa opened  her  mouth  forty  yojanas  wide.  In  this    competi- tion ultimately  when  Surasa  opened  her  mouth  hundred yojanas   wide,    Hanuman    reduced   his  size  to  that  of  a finger,    entered    Surasa's   mouth  and  came  out  through her    ear.    Surasa    was   pleased    and    blessed  Hanuman. (Valmiki  Ramayana,  Sundara  Kanda,  Canto  1). 3 )  Other  information. (i)    Surasa  lives  in  the  court    of  Brahma  worshipping him.    (Sabha  Parva,  Chapter  11,  Verse  39). (ii)  Rohinl,  mother  of  Balabhadrarama,  was  an    incar- nation of  Surasa.    (Devi  Bhagavata,  Skandha  4). SURASA  II.  A  deva  woman  who  danced  at  the  birth- day celebration  of  Arjuna.  (Adi  Parva,  Chapter  222, Verse  63) . SURASENA  I.     A  King  of  Yaduvarh^a. 1)    General.     Surasena's    kingdom     was     Mathurapurl. This  country  was  originally  ruled  by  Kings  of  the  Solar SORASENA  n 768 SURATHA  XI dynasty.  Devi  Bhagavata,  4th  Skandha  explains  how the  Yadava  Kings  came  to  rule  over  Mathura. There  was  a  region  called  Madhuvanam  in  the  Kalindi river  valley.  Madhu,  the  Asura,  who  lived  in  Madhu- vana  had  a  son  named  Lavana.  Lavana  who  was  a tyrant  and  an  oppressor  of  the  gods,  was  killed  by Satrughna  who  established  his  rule  there.  In  course  of time,  the  place  came  to  be  known  as  "Madhura".  After Satrughna's  time  his  two  sons  ruled  over  the  country. Thus  the  Solar  dynasty  came  to  an  end  and  Mathura purl  came  under  the  rule  of  Yadus.  The  first  King  of Yaduvariisa  was  Surasena.  Vasudeva,  father  of  Sri Krsna  was  the  son  of  this  Surasena.  After  the  death  of his  father,  since  Vasudeva  took  up  the  occupation  of tending  cows,  Ugrasena  became  King  there.  Karhsa  was the  son  of  this  Ugrasena. 2.  Other  details. (i)  Surasena's  daughter  Kunti  was  adooted  and  brought up  by  the  king  named  Kuntibhoja.  (M.B.  Adi  Parva, Refer  Chapters  67,  109  and  110). (ii)  Devamldha,  father  of  Surasena  had  another  name, "Citraratha".  (M.  B.  Anusasana  Parva,  Chapter  147, Verse  29). SCRASENA  II.  A  son  of  Karttavirya.  In  Brahmanda Purana,  Chapter  86,  it  is  mentioned  that  this  Surasena killed  Jamadagni.  (See  under  Sura  II) SURASENA  III.  "Surasena  was  the  old  name  for  the region  now  known  as  Mathuramandalaor  Vrajamandala. The  natives  of  this  place  were  called  "Surasenas".  The following  pieces  of  information  are  given  about  the  Sura- senas  in  the  Mahabharata  : — (i)  The  Surasenas  who  were  afraid  of  Jarasandha,  fled to  the  southern  lands.  (M.B.  Sabha  Parva,  Chapter  14, Verse  26). (ii)  In  the  course  of  his  southern  campaign,  Sahadeva conquered  the  Surasenas.  (M.B.  Sabha  Parva,  Chapter 31,  Verse  1). (iii)  The  Surasenas  offered  presents  at  Yudhisthira's Rajasuya.  (M.B.  Sabha  Parva,  Chapter  52,  Verse  13) . (iv)  It  was  between  the  two  countries,  South  Yakrllo- mam  and  Surasenam  that  the  Panda vas  travelled  from the  land  of  Pancala  to  Matsyadesa.  (M.B.  Virata  Parva Chapter  5,  Verse  4). (v)  Surasenas  were  the  body-guards  of  Bhlsma  during the  Bharata  Yuddha.  (M.B.  Bhlsma  Parva,  Chapter  18, Verse  12). (vi)   The     Surasena   forces   once  stopped     Arjuna   on the  way.  (M.B.  Drona  Parva,  Chapter  91,  Verse  37) . (vii)    Surasena  attacked  Arjuna  and  Satyaki  in  Bharata battle.  (M.B.  Drona  Parva,  Chapter  141,  Verse  9). (viii)     Yudhisjhira    soaked    the   earth   with  blood   by killing  the  Surasenas  at  Kuruksetra.  (M.B.  Drona  Parva Chapter  157,  Verse  29). (ix)  Bhimasena  butchered  the  Ksatriyas  of  Surasena by  hundreds.  (M.  B.  Drona  Parva,  Chapter  169,  Verse 4). (x)  Krpacarya,  Krtavarma  and  Sakuni  from  the Pandava  side  fought  against  the  Surasenas.  (M.B. Kama  Parva,  Chapter  47,  Verse  16). SORASENA  IV.  A  king  who  fought  against  the  Panda- vas  from  the  Kaurava  side  in  the  Bharata  Yuddha. He  stood  by  Duryodhana  in  the  "Krauncavyuha" formed  by  Bhisma.  (M.  B.  Bhlsma  Parva,  Chapter  75 Verse  18). SCRASENA  V.  A  king  of  the  Somavams'a  of  Prati- sthanapura.  Surasena,who  was  childless,  tried  to  propit- iate 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  connect- ed with  his  son's  Upanayana,  marriage  etc.  in  the usual  manner.  At  last  by  the  mercy  of  Gautamidevi Surasena's  son  obtained  human  form.  (Brahmanda Purana,  111). SORASENAPURA.     The  city  of  Mathura. SURASENI.  Wife  of  Pravira,  the  son  of  King  Puru. A  son  named  Manasyu  was  born  to  Pravira  by  SurasenI (M.  B.  Adi  Parva,  Chapter  94,  Verse  76) . SURASTRAM  I.  A  kingdom  of  Puranic  fame  on  the south-western  part  of  ancient  India.  Akrti,  king  of this  country,  was  once  defeated  by  Sahadeva,  one  of the  Pandavas.  (Sabha  Parva,  Chapter  61).  Holy  place like  Camasodbheda,  Prabhasaksetra,  Pindaraka  etc. are  situated  in  this  area.  (Vana  Parva,  Chapter  81, Verse  19). SURASTRAM.  II  A  Ksatriya  dynasty.  Rusarddhika was  a  wicked  King  born  in  this  dynasty.  (Udyoga Parva,  Chapter  74  Verse  14). SURATA.  A  celestial  damsel,  daughter  of  Ka>:yapapra- japati  by  his  wife  Pradha.  (Adi  Parva,  Chapter  65, Verse  50).  She  gave  a  dance  performance  at  the birthday  celebrations  of  Arjuna.  (Adi  Parva,  Chapter 122,  Verse  63). StJRATARA.  A  king  who  killed  the  mighty  Raksasa named  Pataccara.  During  the  Bharata  Yuddha,  Paja- ccara  had  taken  his  stand  on  the  Kaurava  side.  (M.B. Drona  Parva,  Chapter  22,  Verse  58) . SURATHA  I.  A  king  in  ancient  India.  (See  under Samadhi  Chettiyar) . SURATHA  II.  A  king  of  the  Puru  dynasty.  Suratha was  one  of  the  sons  of  Jahnu,  the  other  sons  being Srutasena,  Ugrasena  and  Bhimasena.  (Agni  Purana, Chapter  278). SURATHA  III.  One  of  the  two  sons  of  Janamejaya, the  other  one  being  Mahiman.  Suratha  had  a  son called  Viduratha.  (Agni  Purana,  Chapter  278) . SURATHA  IV.  Husband  of  Citrangada,  daughter  cf Visvakarman.  See  under  Visvakarma,  Para  2. SURATHA  V.     A  king     born    from  an    aspect  of  asura called    Krodhavasa.    (Adi    Parva,    Chapter    67,  Verse 62). SURATHA  VI.  Father  of  King  Kotikasya  of  SibideSa. (Vana  Parva,  Chapter  265,  Verse  6) . SURATHA  VII.  A  king  of  Trigarta.  He  was  a  depend- ant of  Jayadratha.  In  the  battle  that  followed Jayadratha's  abduction  ofDraupadi,  Suratha  was  killed. (Vana  Parva,  Chapter  271,  Verse  18) SURATHA  VIII.  A  warrior  who  fought  against  the Pandavas  in  the  great  war.  (Drona  Parva,  Chapter 18, 'Verse  20). SURATHA  IX.  A  son  of  Drupada.  He  was  killed  by Asvatthama  in  the  great  war.  (Drona  Parva,  Chapter 156,  Verse  180). SURATHA  X.  A  Pancala  maharatha  who  fought  on  the Pandava  side  in  the  great  war.  He  was  killed  in battle  by  Asvatthama.  (Salya  Parva,  Chapter  14, Verse  37): SURATHA  XI.  Son  of  Jayadratha  by  his  wife  Dussala. Jayadratha  was  killed  by  Arjuna.  When  Suratha  got the  news  that  Arjuna,  leading  the  yajnic  horse  had SURATHA  XII 769 SURUCA reached  Sindhudesa,  he  ended  his  life    in    great    fright. (Asvamedha  Parva,    Chapter    78,  Verse  28). SURATHA  XII.     A  king  who  ruled  over  Kundalanaga- ri.   He  captured    Sri  Rama's     yajnic    horse     and    also took  Hanuman,    Sugrlva     etc.    prisoners.    At    last    Sri Rama   himself  appeared  on  the  scene,  defeated  Suratha and  released  the     captives:    (Padma     Purana,     Patala Khanda,  49,  52). SURATHA.     Mother  of  Emperor    Sibi.      (Vana    Parva, Chapter  197    Verse  25). SURATHAKARA.     A  particular  region  in  the  Kusa  Is- land.   (Bhisma  Parva,  Chapter  12,  Verse  13). SURAVAN.     Name  of  the  horse  attached  to    the   chariot given  to    Agastya    by  the  maharsi    called    Ilvala.    (See under   Agastya). SURAVlTHl.     A    famous   orbit   of  stars  in    Indraloka. (Vana  Parva,    Chapter    43,  Verse  12). SURET^TU.     A  tributary   of    the    river   Sarasvati    flowing through     Rsabha  island.    (Salya     Parva,    Chapter    38, Verse  26)'  ' SURESA  I.  A   son  of  Tala,  the  Pancajanyagni,     one   of the  fifteen  Agnis  who  cause  hindrances  toyajnas.  (Vana Parva.  Chapter  220,  Verse  13); SURESA  II.     A  Sanatana    Visvadeva    (eternal    lord     of Universe).  (Anuiasana  Parva,  Chapter  91,  Verse  35) . SURESVARA.    One  of  the  eleven  Rudras.  (Santi  Parva Chapter    208,  Verse  19). SUROCANA.     A  female     attendant     of      Subrahmanya ( Salya  Parva,   Chapter   46,  Verse  29) . SUROCIS.     A  son  of  Vasistha  by  Arundhati.  (Bhagavata, Skandha  4 ) SURODA.     One  of  the  seven     seas,    filled    with    Madya (wine).  (Bhisma  Parva,  Chapter  12,  Verse  2) SUROMAN.     A  serpent     belonging     to    the     family   of Taksaka.  He  was  burnt  at   the  Sarpasatra    of  Janame- jaya.  (Adi  Parva,    Chapter   57,  Verse  10). SORPAIvTAKHA.     Ravana's  sister. 1)  Visravas,    son    of  Brahma   and   Kaikasi    daughter of  Suma.li    lived    in    the     forest     called      Slesmataka. Once    Kaikasi  had  a  sexual  union  with   Visravas  at  an untimely    hour.  As  a     result   of  this     union,     Kaikasi gave  birth  to  four    children  at    intervals  of    one  Yama each.    These  children     were,     Ravana,  Kumbhakarna, Vibhisana  and  Surpanakha.  (Kamba  Ramayana,    Bala Kanda). 2)  Domestic  Life.    Surpanakha     was    married     to   the Raksasa,  Vidyujjihva.  The  son    who   was  born   to    the couple  was  named  Sambhukumara. The  Kalakeyas  were  the  brothers  of  Vidyujjihva.  At the  time  of  Ravana's  return  after  his  triumphal  march, a  battle  took  place  between  him  and  the  Kalakeyas. The  Kalakeyas  fell  under  the  sword  of  Ravana.  Enraged at  the  death  of  his  brothers,  Vidyujjihva  encountered Ravana.  In  the  battle  that  followed,  Vidyujjihva  was killed.  On  hearing  about  her  husband's  death,  Surpa- nakha went  to  Ravana  wailing  and  lamenting.  Moved to  pity  at  the  sight  of  her  tears,  Ravana  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." Surpanakha  was  pleased.  She  at  once  started  going round  the  three  worlds  withKhara,  Dusana  and  Tmiras. (Uttara  Ramayana ;  Kambaramayana,  Aranya  Kanda). 3)  Before  Lakymana.  Surpanakha's  son,  Sambhukumara was  performing  tapas  to  Siva  in  Dandakaranya.  It  was at  this  time  that  Sri  Rama  and  Laksmana  arrived  in  the forest,  accompanied  by  Slta.  They  reached  the  place called  Pancava{I  in  Dandakaranya.  Sri  Rama  wished to  set  up  his  hermitage  in  the  middle  of  the  five  "va^a" trees  in  Pancavati. At  the  very  sight  of  Slta,  Sambhukumara  fell  in  love with  her.  He  stood  there  in  the  form  of  a  tree.  While building  the  hermitage,  Laksmana  felled  that  tree  and thus  Sambhukumara  was  killed.  (Sre  under  Sambhu- kumara) . The  widowed  Surpanakha,  in  her  search  for  a  suitable husband  happened  to  reach  and  settle  down  at  the southern  border  of  Dandakaranya.  She  had  failed  in her  search  so  far. It  was  at  this  stage  that  she  came  to  know  of  Sri  Rama and  his  party.  She  disguised  herself  as  Lalita  and entered  Sri  Rama's  asrama.  The  sight  of  Sri  Rama made  her  a  victim  to  carnal  passion.  She  submitted her  desire  to  him,  but  he  tuined  down  her  prayer.  The disappointed  Surpanakha  left  the  fsrama  at  once.  But she  appeared  again  in  front  of  Slta.  Feeling  that  so  long as  Slta  was  alive,  Sri  Rama  would  not  be  prepared  to court  her,  Surpanakha  rushed  furiously  at  Slta. Laksmana  who  was  watching  the  whole  scene,  suddenly rushed  to  the  spot  and  pushed  her  out  of  the  aSrama. He  cut  off  her  ears,  nose  and  breasts. Surpanakha,  bleeding  profusely  from  her  mutilation, hastened  to  her  brother  Ravana  to  inform  him  of  the calamity.  In  obedience  to  Ravana's  command,  Khara, Dusana  and  others  who  came  and  encountered Rama  and  Laksmana,  were  also  slain  in  the  battle. _(Kamba  Ramayana,  Aranya  Kanda) . SURPARAKA.  Another  name  for  Kerala.  In  Brahmanda Purana,  Chapter  99,  we  read  that  Parasurama  threw  a "Surpa"  winnowing  basket  from  Gokarna  southwards and  the  ocean  up  to  the  spot  where  the  Surpa  fell,  be- came dry  land.  Since  the  land  was  formed  by  throwing the  Surpa,  it  came  to  be  called  "Surparaka".  References to  Surparaka  in  the  Mahabharata,  are  given  below: - (i)  In  the  course  of  his  triumph  of  the  southern  lands, Sahadeva  conquered  "Surparaka".  (M.B.  Sabha  Parva, Chapter  31,  Verse  65). (ii)   There  is  a  sacred  bath  here,  known   as  "Surparaka tirtha".     By  bathing  here,    one    would   obtain    golden raSis.      (M.B.  Vana  Parva,  Chapter  85,  Verse  43). (iii)  In  Surparaka  Ksetra,  there  is  a  sacrificial  platform originally  used  by  Jamadagni.     Close  by,  there  are  two holy  places  called  "Pasana  tirtha"  and  "Candra  tirtha". (M.B.  Vana  Parva,  Chapter  88,  Verse  12). (iv)  Yudhisthira    once   happened    to  visit    this    sacred place.    (M.B.  Vana  Parva,  Chapter  118,  Verse  8). (v)  Surparaka  is  the  land  formed  by  the  withdrawal   of the  ocean.    It    is   also  called  "Aparantabhumi".   (Santi Parva,  Chapter  49,  Verse  66) . (vi)  Mahabharata,  Anusasana  Parva,  Chapter  25, Verse  50  states  that  by  bathing  in  the  water  of  Surparaka Ksetra  and  observing  a  fast  for  a  fortnight,  one  would be  born  as  a  prince  in  the  next  birth. SURUCA.    A Tson   of  Garuda.   ( Udyoga  Parva,  Chapter 101,  Verse  3). SURUCI 770 SURYA I SURUCI.  A  wife  of  Uttanapada.  Svayambhuva  Manu had  two  sons  called  Priyavrata  and  Uttanapada.  Uttana- pada married  Suruci  and  Suniti.  A  son  called  Uttama was  born  to  Suruci  and  to  Sunili  was  born  Dhruva, (For  details  see  under  Dhruva). SURUPA.  A  daughter  of  ViSvakarman.  Priyavrata,  son of  Svayambhuva  Manu  married  Surupa  and  Barhismati, the  beautiful  daughters  of  Visvakarman.  Surupa  had ten  sons.  They  had  a  younger  sister  called  Cfrjasvati. (Devi  Bhagavata,  Skandha  8) . SORYA  I.  The  God  who  gives  light  to  the  worlds. 1 )  Birth.  It  is  said  that  the  Sun  was  born  to Kasyapa  by  his  wife  Aditi.  Mahavisnu  begot  Brahma and  Brahma  begot  Marlci.  Prajapati  Kasyapa  was born  from  MarTci.  Several  sons  were  born  to  KaSyapa by  Aditi  the  daughter  of  Daksa.  They  are  known  by the  names  Adityas,  Vasus,  Rudras  and  so  on.  Of  these, Adityas  are  tewelve  in  number.  ( Aditya  means  the  son of  Aditi) .  There  is  a  difference  of  opinion  as  to  who these  twelve  Adityas  are.  According  to  Agni  Purana, Chapter  51,  the  twelve  Adityas  are  Varuna,  Surya  (the Sun) ,  Sahasrams'u,  Dhata,,  Tapana,  Savita,  Gabhasti, Ravi,  Parjanya,  Tvas{a,  Mitra  and  Visnu.  (See  under Dvadas'adityas).  But  in  Mahabharata,  Adi  Parva, Chapter  65,  Stanza  15,  it  is  stated  that  the  twelve Adityas  are  Dhata,  Aryama,  Mitra,  Sukra,  Varuna, Arhsa,  Bhaga,  Vivasvan,  Pusa,  Savita  Tvasta  and Visnu. Very  often  these  names  are  used  as  synonyms  of  the  Sun. So  it  is  better  to  assume  that  there  are  several  Adityas and  that  it  is  the  sun  who  gives  light  and  heat  to  the worlds.  Vivasvan  is  this  sun  because  it  is  said  that  from this  Vivasvan  the  Manu  Vaivasvata  was  born  and  from this  Vaivasvata,  Iksvaku,  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  Puranic  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  Vtdic  metres, called  by  the  names  Gayatri,  BrhatI,  Usnik,  Jagati, Tristubh,  Anustubh  and  Pafikti.  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  Manasottara. Separate  Adityas,  hermits  Gandharvas,  celestial  maids, Yaksas,  serpents  and  giants  sit,  in  the  chariot  of  the  Sun every  month.  In  the  month  of  Caitra,  which  is  also called  Madhumasa,  the  seven  officers  of  the  month  who travel  daily  in  the  chariot,  are  the  Aditya  Dhata,  the celestial  maid  Kratusthala,  the  hermit  Pulastya,  the serpent  Vasuki,  the  Yaksa  Rathabhrt,  the  gaint  Heti, and  the  Gandharva  Tumburu.  In  the  month  of Vaisakha  also  called  Madhava,  the  Aditya  Aryaman, the  hermit  Pulaha,  the  Yaksa  Rathaujas,  the  celestial maid  Punjikasthala.  the  giant  Praheti,  the  serpent Kacavira  and  the  Gandharva  Narada  sit  in  the  chariot. In  the  month  of  Jyestha,  the  Aditya  Mitra,  the  hermit Atri,  the  serpent  Taksaka,  giant  Pauruseya,  the  celes- tial maid  Menaka,  the  Gandharva  H;Iha,  and  the  Yaksa Rathasvana,  sit  in  the  chariot.  In  the  month  of  Asadha, the  Aditya  Varuna,  the  hermit  Vasistha,  the  serpent Naga,  the  celestial  maid  Sahajanya,  the  Gandharva Huhu,  the  giant  Ratha  and  the  Yaksa  Citraratha, travel  in  the  chariot.  In  the  month  of  Sravana,  the Aditya  Indra,  the  Gandharva,  Vigvavasu,  the  Yaksa Srotas,  the  serpent  Elaputra,  the  hermit  Arigiras,  the celestial  maid  Pramloca,  and  the  giant  SarpI  travel  in the  chariot.  In  the  month  of  Bhadrapada  the  Aditya Vivasvan,  the  Gandharva,  Ugrasena,  the  hermit  Bhrgu, the  Yaksa,  Apurana,  the  celestial  maid  Anumloca,  the serpent  Sankhapala  and  the  giant  Vyaghra  sit  in  the chariot.  In  the  month  of  ASvanl,  the  Aditya  Pusa, the  Gandharva  Vasuruci,  the  giant  Vata,  the  hermit Gautama,  the  serpent  Dhananjaya,  the  Yaksa  Susena and  the  celestial  maid  Ghrtaci  sit  in  the  chariot.  In the  month  of  Karttika,  the  Gandharva  is  another Visvavasu,  the  hermit  Bharadvaja,  Aditya  Parjanya, the  serpent  Airavata,  the  celestial  maid,  VisvacT,  Yaksa Senajit  and  the  giant  Apa,  sit  in  the  chariot.  In  the month  of  Margaslrsa,  the  Aditya  Arte'a,  the  hermit Kasyapa,  the  Yaksa  Tarksya,  the  serpent  Mahapadma, the  celestial  maid  Urva$I,  the  Gandharva  Citrasena, and  the  giant  Vidyut  travel  in  the  chariot.  In  the month  of  Pausa,  the  hermit  Kratu,  the  Aditya  Bhaga, the  Gandharva  Urnayu,  the  giant  Sphuija, the  serpent  Karkotaka,  the  Yaksa  Aristanemi  ard the  celestial  maid  Purvacitti  travel  in  the  chariot. In  the  month  of  Magha,  the  Aditya  Tvasta,  the hermit  Jamadagni,  the  serpent  Kambala,  the  celes- tial maid  Tilottama,  the  giant  Brahmopeta,  the  Yaksa Rtajit  and  the  Gandharva  Dhrtarastra  sit  in  the  chariot. In  the  month  of  Phalguna  the  Aditya  Visnu,  the  serpent Asvatara,  the  celestial  maid  Rambha,  the  Gandharva Suvarcas,  the  Yaksa  Satyajit,  the  hermit  Vis  vamitra,  and the  giant  Yajnopeta  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 Yaksas  hold  the  bridle  and  the  Balakhilyas  stand  round the  Sun.  These  groups  of  seven  in  each  month  are responsible  for  heat,  coldness,  rain  etc.  (Vimu  Purana, Arhs"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  Visnu  is  the  three Vedas  Kg,  Yajus  and  Sama.  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.  Visnu  stays inside  the  sun  in  the  form  of  Rg,  Yajus  and  Sama  for the  Sustenance  and  protection  of  the  world.  As  said  be- fore, the  three  Vedas  are  the  parasakti,  or  the  feminine supreme  power  of  Visnu.  She  is  the  three  Vedas  them- selves. Every  month  she  stays  inside  that  particular Aditya  of  the  month.  In  the  morning  the  Rgveda praises  the  Sun.  At  noon  the  Yajurveda  praises  the  Sun and  in  the  evening  the  Samans  such  as  Brhad  Rathantara and  so  on.  The  three  Vedas  Rg,  Yajus  and  Saman  are portions  of  Visnu.  This  power  of  Visnu  stays  in  Aditya always.  It  stays  not  only  in  the  Sun,  but  also  in  the three  godheads  Brahma,  Visnu  and  Siva.  At  the  time of  creation  Brahma  was  pervaded  by  Rg.  At  the  time of  sustenance,  Visnu  is  pervaded  by  Yajus.  At  the  end SURYA   I 771 SURYA  I Rudra  will  be  pervaded  by  Saman.  So  the  sound  of Saman  will  be  unpalatable.  Thus  this  Vaisnavite  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  Yaksas  hold  the  bridle  and  the  Bala- khilyas  stand  around  him.  Visnu  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  Visnu.  As  the  figures  of  those  who  approach, are  reflected  in  a  mirror  fixed  on  a  post,  that  power  of Visnu,  without  separating  itself  from  that  chariot, pervades  them  who  come  every  month  in  turn.  (Visnu Purana,  Arhsa  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  Brahma   on    the    top  of  Mahameru.  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  seerns  a  little white  because  the  day  has  entered   the  water. Thus  when  the  sun  passes  through  the  middle  of  the  island Puskara,  the  change  of  the  Sun  to  one  thirtieth portion  ol  the  earth  is  called  'Mauhurtikagati'  (covering the  distance  in  a  muhurta  -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 Mina.  After  having  completed  the  three  zodiacs,  the sun  makes  the  day  and  night  equal  and  enters  Visuva. At  the  end  of  travelling  in  the  Northern  hemi-sphere the  sun  enters  the  zodiac  of  Karkataka  and  transit  to the  south  begins.  (Visnu  Purana,  Arhsa  2,  Chapter  8). 5)  The  Sun  in  the.  dutches  of  the  giants.     The  Sun  is  being attacked  daily  by  a  kind  of  giants  called  the  Mandehas. 6)  Family  life.     The  Sun  married  Sariijna,  the  daughter of  Visvakarma.     Three     children     Manu,  Yama  and Yaml  were  born    to   him   by   Samjna.    By    Chaya,    the maid  of  Samjna,  three  children,  Sanaiscara,  Manu   and Tapati  were  born  to  the  Sun.  Asvinlkumaras  and Revan- ta  were  born  by  Sarhjna  to  the  sun  who  took  the  form  of a  horse.  (See  under  Samjna  and  Chaya) . On  several  occasions  other  sons  such  as  Sugriva,  Kalindi Kama  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  Silavati,    is stated  in  Mahabharata.   (See  under  Silavati) . 8)  The  Sun  and  the  Syamantaka.     Once  the  King  Satrajit did  penance  and  got  the  jewel  Syamantaka  from  the  Sun. (For  detailed  story  see  under  Prasena) . 9)  The  Sun  and  Rdhu.     Once   the   Sun   and    the   moon pointed    out   Rahu   who   had   come    to  partake  of  the Amrla  (Ambrosia)  in  stealth  and  Mahavisnu  cut  off  his head.  (For  detailed  story  see  under  Amrta,  Para  4). 10)  The  Sun  the  teacher   of  Hanuman.     The    Sun   is   the teacher  of  Hanuman.  (See  under  Hanuman) . 11)  The  Sun  and  Ravana.     Once   Ravana   happened    to reach  the  Solar  region,  while  he  was  conducting  regional conquest.  That  night  he  rested  on  Mahameru,  and  then got    into   his   plane    Puspaka,    ready  for  fight    in  the morning.  Seeing  the  Sun  rising  up,   Ravana    called    his minister  Prahasta  and  said  to  him.  "Minister,    go   and convey  my  words  to  the  Sun.  'Ravana  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  Pingala  and    Dandi.    The    Sun was   informed   of  this    by  Dandi.  The  Sun  told  Dandi thus:    "Dandi,    I    don't  mind  whether  I  defeat  or  I  am defeated  by  Ravana.  The  thing  is,  that  I  have  no  time." Dandi  informed  Ravana  of   this.    Ravana    went    away shouting  that  he  had  defeated  the  Sun. 12)  Fight  with      Siva.     See    under   Siva    Para    7,    Sub para  7. 13)  The  Sun  lost  his  lustre.     See  under  Sukesa. 14)  Artificial  Sun.     See  under  Brahma,  para  13. 15)  The  Sun  and  Kama.     See  under  Karna. 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  Maha- bharata, Vana  Parva,  Chapter  3. 13)  Other  details. (i)  Once  Paftca.li  worshipped  the  Sun.  The  Sun  created an  unseen  giant  for  her  protection.  (M.B.  Virata Parva,  Chapter  15,  Verse  19). (ii)    Pancali  did  penance  before  the  Sun    and  procured the  'Aksayapatra'  ('the  pot  that  never  became    empty). (See  under  Aksayapatra) . (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  Kasyapa  who  was  the  ministerial priest,  he  gave  the  South  as  daksina  Coffering) .  So  the south  got  the  name  'Daksina'.  (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  Karna  and  Arjuna  confronted  each  other in  the  battle  of  Bharata,  the  Sun  boasted  to  Indra  that Karna  would  come  out  victorious.  (M.B.  Karna  Parva, Chapter  87,  Stanza  57). (vii)  The  Sun  gave  Subrahmanya  two  attendants named  Subhraja  and  Bhasvara.  (Salya  Parva,  Chapter 45,  Verse  31). (viii)  Once  Siva  anointed  the  Sun  as  the  King  of  all the  planets.  (M.B.  San ti  Parva,  Chapter  112,  Stanza 31). SORYA  II 772 SURYAVAMSA (ix)  The  Sun  once  gave  Yajaavalkya  the  boon  that  he would  get  knowledge  of  the  Vedas.  (M.B.  Santi  Parva, Chapter  318,  Verse  6). (x)  The  story  of  one  who  had  attained  the  region  of the  Sun  by  'Uiichavrtti'  (Living  on  the  grains  fallen  on the  Seld )  is  given  in  Mahabharata,  Santi  Parva,  a  few Chapters  from  353,  as  follows  : There  was  a  Brahmin  in  a  place  called  Mahapadma  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  Naga  named  Padmanabha. Padmanabha  is  the  serpent  which  supports  the  chariot of  the  Sun.  The  Brahmin-hermit  started  in  search  of Padmanabha.  At  last  he  found  out  his  house.  But there  was  the  wife  of  Padmanabha  only.  She  said  that her  husband  would  return  within  a  few  days.  Accord- ingly he  remained  on  the  banks  of  the  Ganges  wi  thout any  food.  PadYnanabha  returned  and  both  of  them  met together.  The  hermit  asked  the  naga  what  he  should do  in  order  to  get  merged  in  God.  The  Naga  replied that  he  could  become  one  with  God  by  Unchavrtti.  The Naga  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  wonder- ful. 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  Unchavrtti." Hearing  the  advice  given  by  the  Naga,  the  Brahmin engaged  in  Unchavrtti  and  attained  heaven, (xi)  The  Sun  gave  Subrahmanya  shining  beauty. (M.a.  Anugasana  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,  Ra.hu  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.  Anusasana  Parva, Chapter  156,  Stanza  2) . (xiv)The  Synonyms  of  Sun  according  to  the  Amarakosa are  given  below  : — (Sura,  Surya,  Aryama,  Adiiya,  DvadaSatma,  Divakara, Bhaskara,  Ahaskara,  Bradhna,  Prabhakara,  Vibhakara, Bhasvan,  Vivasvan,  Saptasva,  Haridasva,  Usnarasmi, Vikartana,  Arka,  Martanda,  Mihira,  Aruna,  Pusa, Dyumani,Tarani,  Mitra,  Citrabhanu,  Virocana,  Vis'va- vasu,  Grahapati,  Tvisampati,  Aharpati,  Bhanu,  Haihsa, Sahasrarhsu,  Savita,  Tapana,  Ravi,  Padmaksa,  Tejas- arhrasi,  Cha.yana.tha,  Tamisraha.  Karmasaksi,  Jagac- caksus,  Lokabandhu,  Trayltanu,  Pradyotana,  Dinamani, Khadyota,  Lokabandhava,  Ina,  Bharga,  Dhamanidhi, Amsumal!  and  Abjinlpati. SORYA  II.  An  asura  (demon) .  It  is  stated  in  Mahi- bharata,  Adi  Parva,  Chapter  65,  Verse  26,  that  this asura  was  the  son  born  to  Prajlpati  Kasyapa  by  his wife  Kadru.  The  King  Darda  was  the  rebirth  of  this asura. SURYABHANU.  A  gate-keeper  of  Alakapurl.  A  state- ment occurs  in  Uttara  Ramayana.  that  in  the  fight between  Kuberaand  Rnvana,  this  gate-keeper  helped Kubera. SCRYADATTA.  A  brother  of  King  Virata.  It  is  slated in  Mahabharata,  Virata  Parva,  Chapter  31,  Stanza  11, that  this  Suryadatta  was  known  by  the  name  Satamka also.  Suryadatta  also  took  part  in  the  fight  following the  theft  of  the  cattle  of  Virata  by  Duryodhana  and others.  After  killing  the  hundred  warriors  in  the  army of  Trigarta,  this  Suryadatta  entered  into  the  midst  of the  enemies  and  was  killed  by  Drona  in  the  battle  of Bharata.  (M.B.  Kama  Parva,  Chapter  6,  Verse  34). SURYADHVAJA.  A'King  in  Ancient  India.  He  was present  in  the  Svayarhvara  marriage  of  Draupadl. (M.B.  Adi  Parva,  Chapter  185, Stanza  10). SORYAGRAHANA.  To  know  in  detail  about  the view  of  the  Puranas  regarding  the  Solar  eclipse,  see under  Candra  IV,  Para  4. SURYAKETU.  A  daitya  (demon).  Once  this  daitya conquered  the  world  of  the  gods  and  expelled  Indra. At  that  time  Puranjaya  was  the  King  of  Ayodhya,  who was  born  in  the  Solar  dynasty.  Indra  requested  for  his help.  Puranjaya  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  Suryaketu,  and  reinstated  Indra  in  his  former position.  Because  he  sat  on  the  'Kakud',  Puranjaya  got the  name  Kakutstha.  The  dynasty  of  the  King  came  to be  called  by  the  name  Kakutstha.  (Kamba  Ramayana, Yuddhakanda) . SURYAKSA'.  '  A  King  in  ancient  India.  It  is  stated  in Mahabharata,  Adi  Parva,  Chapter  67,  Stanza  57,  that this  King  was  born  from  a  portion  of  the  King  Kratha. SURYAMASA.  A  warrior  who  fought  on  the  side  of  the Kauravas  in  the  battle  of  Bharata  Abhimanyu  kill- ed him.  (M.B.  Drona  Parva,  Chapter  48,  Verse  15) . SURYANETRA.  A  bird  born  in  the  family  of  Garuda. Mention  is  made  about  this  bird  in  Mahabharata, Udyoga  Parva,  Chapter  101,  Stanza  13. SURYASAVITRA.  An  eternal  god  of  offerings  to  the manes.  (M.B.  Anusasana  Parva,  Chapter  91,  Stanza 34). SORYASRl.  An  eternal  god  concerned  with  offerings to  the  manes.  (M.B.  Anusasana  Parva,  Chapter  91, Stanza  34). SURYATlRTHA.  An  ancient  holy  place  situated  in Kuruksetra.  It  is  mentioned  in  Mahabharata,  Vana Parva,  Chapter  88,  Stanza  48,  that  by  bathing  here  and worshipping  the  manes  one  may  attain  the  fruits  of performing  the  sacrifice  of  Agnistoma  and  go  to  the region  of  the  Sun. SORYAVAM§A.  An  important  dynasty  of  ancient Bharata.  It  is  stated  in  Devibhagavata,  Skandha  7,  as follows  about  the  origin  of  this  Solar  dynasty. The  Lord  of  creation  Brahma  originated  from  the  lotus in  the  navel  of  Vir.nu.  That  Brahma  did  penance  for ten  thousand  years  and  pleased  Paragakti,  the  great goddess  of  power,  and  started  creation.  First  of  all  he created  seven  mental  sons.  Of  them  Marici  became expert  in  creation.  Prajapati  Kasyapa  the  son  of Marici  became  a  greater  expert.  The  Sun  is  the  son  of Kasyapa.  Nine  sons  named  Iksvaku,  Nabhaga,  Dhrsta, Saryati,  Narisyanta,  PrarhiSu,  Nrga,  Dista,  Karusa  and SURYAVARCAS 773 SUSILA  II Prsadhra  were  born  to  the  Sun.  Of  these  Iksvaku  be- came King.  This  line  of  Kings  born  from  the  Sun  is called  Suryavarh: a  (Solar  dynasty).  (See  the  Genea- Jogy). SURYAVARCAS.  A  Deva  Gandharva.  It  is  stated  in Mahabharata,  Adi  Parva,  Chapter  122,  Stanza  55, that  this  Deva  Gandharva  born  to  Prajapati  Ka^yapa _took  part  in  the  birth  celebration  of  Arjuna. SURYAVARMA.  A  King  of  the  country  of  Trigarta. This  JKing  had  a  brother  called  Ketuvarma.  Surya- varma  and  Ketuvarma  fought  with  Arjuna  when  he was  leading  the  sacrificial  horse  of  Yudhisthira.  Both the  Trigartas  were  killed  in  that  fight.  (M.B.  Asva- medha  Parva,  Chapter  74) . SUSAMAN.  A  noble  Brahmin  born  in  Dhananjaya Gotra.  He  participated  in  the  Rajasuya  conducted  by Yudhisthira.  (Sabha  Parva,  Chapter  33,  Verse  34). SUSAMKULA.  A  famous  urban  area  in  North  India. Arjuna  once  conquered  this  region.  (Sabha  Parva, Chapter  27,  Verse  11). SUSANTI.  I.  A  King  of  the  Bharata  dynasty.  He  was Santi's  son  and  father  of  Puruja.  (Bhilgavata,  Skandha SUSANTI  II.  Indra  during  the  third  Manvantara. (See  under  Manvantara). SUSARMA  I.     King  of  Trigarta     desa.     The   following information  about  him  is  gathered  from  Mahabharata. (i)  Susarman,  son  of  Vrddhaksema  attended  Draupadi's wedding.   (Adi  Parva,  Chapter  185,  Verse  9) . (ii)    Once  he    incited    Duryodhana    to    attack  Matsya, the  Virata  King.  Accordingly  Duryodhana  attacked  the Virata  city  and   Susarman    aided   him    in    the     battle. (Virata  Parva,  Chapter  30). (iii)  In  the  battle  that  followed  the  lifting  of  the  cows of  the  Virata  King  by  the  Kauravas,  Susarman  took  the Virata  King  as  captive.  (Virata  Parva,  Chapter  33, Verse  7) . (iv)  In  the  battle  that  followed  the  above  incident Bhlma  caught  Su  arman  as  prisoner.  (Virata  Parva, Chapter  33,  Verse  25) . (v)  At  the  instance  of  Yudhisthira  Bhtma  set  Susarman free.  (Virata  Parva,  Chapter  33,  Verse  58). (vi)  Susarman  fought  against  the  Pandavas  and  on  the first   day  of  the  great  war  he  fought   a  duel  with   Ceki- tana.  (Bhisma  Parva,  Chapter  45,  Verse  60j . (vii)    Arjuna    defeated     Susarman.     (Bhisma     Parva, Chapter  82,  Verse  1). (viii)  He  fought  with  Arjuna,  Bhima  and  Dhrsta- dyumna.  (Bhisma  Parva,  Chapter  1 14;  Drona  Parva, Chapter  14). (ix)  He  vowed  that  he  would  kill  Arjuna.  (Drona Parva,  Chapter  17,  Verse  11). (x)  When  Dronacarya  was  killed,  he  ran  away  from the  battle-field.'  (Drona  Parva,  Chapter  193,  Verse  18) . (xi)  Arjuna  killed  Susarman.  (Salya  Parva,  Chapter 27,  Verse  45) . (xii)  Names  like  Prasthaladhipa,  Rukmaratha,  Trai- garta  and  Trigarta  are  used  as  synonyms  of  Susarman. SUSARMAN  II.  A  Paiicala  warrior  who  fought  on  the Pandava  side  in  the  great  war.  He  was  harassed  in various  ways  by  Bhisma  and  was  ultimately  killed  by Kama.  (Kama  Parva,  Chapter  56,  Verse  46). SUSARMAN  III.     Last   of    the     Kings    in    the   Kanva dynasty.  He  was  killed  by    his   minister   Bali.    (Bhaga- vata,  Skandha  10). SUSEIVA  I.  A  naga  born  in  the  Dhrtarastra  dynasty. The  naga  was  burnt  to  death  at  the  serpent  yajiia  of Janamejaya.  (Adi  Parva,  Chapter  57,  Verse  16). SUSEyA  II.  One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  by  Bhima  in  the  great  war.  (Bhisma Parva,  Chapter  64,  Verse  34) . SUSEIVA  III.  A  king  of  the  Puru  dynasty.  He  was  the grandson  of  Aviksit  and  son  of  Pariksit.  (Adi  Parva, Chapter  94,  Verse  52) . SUSENA  IV.  A  son  of  Sage  Jamadagni.  The  Sage  asked Susena  to  kill  his  mother,  but  he  did  not  obey  his  father. Jamadagni,  therefore,  cursed  him  and  Parasurama redeemed  him  from  the  curse.  (Vana  Parva,  Chapter 116). SUSE!VTA  V.  Father  in-law  of  Bali,  the  monkey  king. Susena,  father  of  Tara,  deputed  one  thousand  crore monkeys  to  search  for  Sita.  (Vana  Parva,  Chapter  283, Verse  2).  Susena,  an  expert  in  the  science  of  medicine and  the  art  of  warfare,  was  the  son  of  the  monkey called  Dharma.  (Valmlki  Ramayana) . In  the  Rama-Ravana  war  Susena  fought  the  Raksasa forces  and  killed  Vidyunmall.  Laksmana  swooned on  being  hit  by  the  arrows  of  Ravana  who  fought  with redoubled  vigour  following  the  death  of  Indrajit.  Many monkeys  also  swooned.  Then  Susena,  the  medical expert,  brought  back  to  consciousness  the  swooned  folk with  the  help  of  VLialyakarani,  Sauvarnyakaram, Sanjivanl  and  other  herbs. Susena  also  attended  the  coronation  ceremony  of  Sri Rama.  (Valmlki  Ramayana,  Yuddha  Kanda,  Chapters 101,  123,  154). SUSENA  VI.  AsonofKaraa,     He   fought   with   Nakula in   the   great   war.     Uttamaujas    killed   him  in    battle. (Kama  Parva,  Chapter  75,  Verse  13) . SUSENA  VII.  Another  son  of  Kama.     Nakula  killed  him in  the  great  war.    (Salya  Parva,  Chapter  10,  Verse  49) . SUSENA  VIII.  A  king  of  the   Bharata    dynasty.    He   was the   son   of  Dhrsa  and  father  of  Sunitha.      (Bhagavata, Skandha  9) . SUSETjTA  IX.    A  king,  who  married  Rambha.  (See  under Rambha,  Para  5). SUSlLA  I.  A  daughter  of  the  Gandharva  named   Sugila. (See  under  Pramohini). SUSlLA  II.  A  brahmin  who  got  rich  due  to  the  observance of  Navaratri-penance.  He  led  a  very  hard  life  with many  sons  and  was  naturally  thinking  of  means  of  mak- ing money  and  a  noble  brahmin  taught  him  about  the greatness  Navaratri.  Accordingly  Susila  observed  for nine  years  the  Navaratri-penance  and  at  last  Devi appeared  before  him  and  made  him  rich.  (Devi  Bhaga- vata, Skandha  3). SUSlLA  I.  A  Gandharva  lady    (See  under  Pramohini). SUSlLA  II.  A  cow,  the  sister  of  Surabhi.     She    was    the cow  used  in  connection  with  sacrificial  offerings  made  in the  a'rama  of  the  sage  Jamadagni. Jamadagni  once  got  his  wife  Renuka  killed  by  Parasu- rama. Though  he  brought  her  back  to  life  as  desired  by Parasurama,  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  Susila,  her sister.  Jamadagni  gave  the  cow  (Susila)  to  Renuka.  It was  this  Susila  which  later  onKarttaviryajuna  took  away SUSKA 774 SUTAPAS V by  force.    (See  under  Jamadagni,  Para  8) .  (Brahmanda Purana,  Chapter  61)  ; SUSKA.  A  Maharsi  who  lived  in  the  Gokarna  temple. When  Bhaglratha  brought  GaagI  from  heaven  to  the earth,  sea  water  began  to  rise  and  the  temples  situated near  the  sea  were  submerged.  At  that  time  Su.ska  went along  with  other  Maharsis  to  visit  Paras  urama  at  the Mihendra  mountain.  In  response  to  Suska's  prayer, Parasurama  raised  the  sub.nerged  temples  including  the Gokarna  temple,  above  the  water. SUSIVA.  An  asura.  In  Rgveda  we  find  that  once  Indra bound  the  magician  Susna  in  chains  and  put  him  in prison. SUSOBHANA.  A  Mauduka  princess.  King  Parlksit  of Iksvaku  dynasty  married  her  and  three  sons  Sala,  Dala and  Bala,  were  born  to  the  couple.  (See  under  Parkisit ID. SUSRAVAS  I  A  Vidarbha  princess.  King  Jayatsena  of the  Puru  dynasty  married  her  and  a  son  called  Arvaclna was  born  to  them.  (Adi  Parva,  Chapter  95,  Verse  17). SUSRAVAS  II.  A  king  of  the  Rgveda  period.  When enemies  encircled  him  he  prayed  to  Indra  who  helped him  by  diving  away  the  10099  enemy  warriors.  (Rgveda, Mandala  1,  Anuvaka  10,  Sukta  53). SUSRAVAS  III.  A  spy  of  the  Devas.  He  once  informed Sarasvatl  secretly  about  the  penance  by  the  Sage Katyayana.  Sarasvatl  appeared  before  the  Sage  and  told him  that  he  would  get  from  Sage  Sarasvata  the  know- ledge he  wanted.  Accordingly  Katyayana  ended  his penance  and  went  to  Sage  Sarasvata. SU§RUTA.  Reputed  master  of  the  science  of  Surgery, Susruta  was  the  grandson  of  King  Gadhi  and  son  of ViSvamitra.  ( Anugasana  Parva,  Chapter  4,  Verse  55) . He  is  the  author  of  Susrutasarhhita,  one  of  the  famous texts  on  Ayurveda. SUSTHALA.  A  place  of  Puranic  fame  in  ancient  India. The  people  who  lived  here  were  called  Susthalas.  (Sabha Parva,  Chapter  14,  Verse  16). SUSUPTI.  One  of  the  four  states  or  conditions  of  man. Jagrat,  Svapna,  Susupti  and  Turiya  are  the  four  states of  man.  (For  details  see  under  Jagrat) . SUSVARA.  A  Gandharva  woman.  (See  under Pramoh ini) . SUSYAMA.  An  apsara  woman.  She  was  the  wife  of Rtadhvaja,  son  of  Arstisena.  The  couple  had  a  daughter called  Vrddha.  (Brahmanda  Purana) . SOTA  I 1)  General   information.    A    hermit    who   recounted    the Puranas  to  other  hermits  at  Naimisa  forest.     He  was    a disciple  of  Vyasa.     Vyasa   composed    the  Puranas  and taught  them  to  his  son,  hermit  Suka  who  was  a  man   of abstinence  and  who  was  not  born  of  womb.  At  this  time Vyasa  had  another  disciple  named  Suta.     It  is  stated  in Devi    Bhagavata.    Skandha  9,  that  this  Suta  who  was  a fellowdisciple  of  Suka,  who  had  learned  all    the  Puranas directly  from  the  teacher    Vyasa,  and  who   was  capable saying  stories  so  convincingly,    was  the  son  of  the    her- mit Lomaharsa. 2)  In  Naimisaranya.     Suta  who  had  learnrd  the  Puranas directly  form  Vyasa,  happened  to  reach    Naimisaranya once.      (See    under   Naimisaranya) .     Naimisaranya    is the    abode    of  hermits  in  the  Kali-age.     In  days  of  old, hermits,  who  were  miserable  because  of  the  evils  of  Kali- yuga,  which  was  fast  approaching,  gathered  here  at    the end  of  Dvaparayuga.  They  went  to  the  world  of  Brahma to  consult  about  the  means  and  ways  of  preventing    the evils  of  Kaliyuga.  Having  heard  their  complaints  Brahma brought  a  wheel  of  the  figure  of  mind  and  placing  it  be- fore th^  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  Kali- age.  There  you  can  live  in  peace,  without  being  affected by  the  evils  of  Kali-age  till  the  coming  of  the  Satya- yuga."  Saying  these  words  Brahma  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  Naimisaranya. Suta  came  to  this  place. As  soon  as  they  saw  Suta,  the  hermits  such  as  Saunaka and  others  who  were  living  there  welcomed  Suta  with hospitality  and  told  him  thus:  "Oh  !  hermit,  you  are the  disciple  of  Vyasa.  You  have  learned  the  eighteen Puranas  from  Vyasa  We  are  eager  to  hear  them.  So please  recite  to  us  the  Puranas,  the  hearing  of  which will  remit  all  sins  and  secure  heaven." According  to  this  request  Suta  recited  the  eighteen Puranasto  the  gathering  of  the  hermits.  It  is  in  the  form of  the  teaching  of  Suta  to  Saunaka  and  the  others,  i.e. in  the  form  of  a  dialogue  between  Suta  and  Saunaka, that  the  people  got  the  Puranas.  (Devi  Bhagavata, Skandha  I) . 3)  Suta  was  be  headed.     In  Bhagavata,  Skandha  10,  there occurs  a  story,  stating  how  Balabhadrarama  cut  off   the head   of  Suta   as    the    battle  of  Kuruksetra  had  started when  Suta  had  been  reciting    the   eighteen   Puranas   in Naimisaranya    and  how   his   head  was  fixed  in  its  place again  and  he  was  brought  to  life.  (For  further  details  see under  Balabhadrarama,  Para  6). 4)  Other  details.  Suta  was  one  of  the  hermits  who  visited Bhisma    on   his    bed    of    arrows    during    the    battle   of _Bharata.      (MB.  Santi  Parva,  Chapter  47  Verse  12). SUTA  II.  One  of  Visvamitra's  sons  who  were  expounders of  the  Vedas.  (Mahabharata,  Anusasana  Parva,  Chapter 4,  Verse  57.) SUTA.  II  I.  A  blended  class  of  people.  ( See  under  Varna ) . SUTALA.  A  part  of  Patala  (netherworld).  (See  under Patala) . SUTANU  I.  The  wife  of  Asvasuta,  the  son  of  the  King of  Vajra.  Sutanu  was  the  daughter  of  YudhisUiira. (Vayu  Purana.  96,  250). SUTANU  II.  The  daughter  of  Ahuka  otherwise  called Ugrasena.  (Mahabharata,  Sabha  Parva,  Chapter  14, Verse  33)  Sri  Krsna  made  Akrura  marry  this  Sutanu. SUTAPAS  I.  A  King  of  the  dynasty  of  Bharata.  He  was the  son  of  Homa  and  the  father  of  Bala.  (Bhagavata, Skandha  9) . SUTAPAS  II.  A  Prajapiti  who  lived  in  days  of  yore. A  son  named  Prsnigarbha  was  born  to  this  Prajapati by  his  wife  Prsni.  That  son  was  a  partial  incarnation ofMahavisnu.  (For  further  details  see  under  Aditi Para  7). SUTAPAS  III.  A  son  of  Vasistha.  Seven  sons  named Rajas,  Gotra,  Urdhvaba.hu,  Savana,  Anagha,  Sutapas and  Sukra,  were  born  by  his  wife  Urjja.  All  the  seven of  them  were  the  Saptarsis  (seven  hermits)  of  the  third Manvantara.  (See  under  Manvantara). SUTAPAS  IV.  Father  of  the  hermit  Upamanyn.  (Brah- manda Purana,  Chapter  18). SUTAPAS  V.  'A  hermit  of  the  family  of  Bhrgu.  (See under  Ugratapas). SUTAPAS  VI 775 SUVARCAS  IX SUTAPAS  VI.  A  hermit  who  was  born  in  the  dynasty of  Bharadvaja.  Tiiis  hermit  had  two  wives.  A  son named  Kalyanamitra  was  bora  by  Pitrkanyaka,  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 Asvinisuta  was  born.  On  seeing  that  his  wife  was  a harlot,  Sutapas  abandoned  her  with  her  son.  After- wards, at  the  instance  of  Sri  Krsna,  the  hermit received  his  wife  and  her  son  back.  (Brahmavaivarta:  1  : 11). SUTAPAS  VII.    A  hermit.    This  hermit  once  approached the  princess  Utpa.la.vati  and   requested    her   for    coition with  him.  The  princess    refused.    Then  he    cursed    her, to  become  an  animal.    Utpalavatl  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  Tamasa    Manvantara." (Markandeya  Purana,  Chapter  1 7) . SUTARA.  A  Gandharva  damsel  who  had  been  cursed. (For  further  details  see  under  PramohinI) . SUTASOMA.    The  son  born    to    Bhimasena  by    his   wife Draupadi.    The  information    regarding    this    Sutasoma, taken  from  Mahabharata,  is  given  below: (i)  Sutasoma  took  birth   from  a    portion  of  the   Visva- devas.    (M.B.  Adi  Parva,  Chapter  67,  Verse  127). (ii)  It    is    mentioned  in    Mahabharata,   Drona    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  Vikarna  on  the first  day  of  the  battle  of  Bharata.  (M.B.  Bhuma  Parva, Chapter  45,  Verse  58) . (iv)  He  rescued  Srutakarma  from  the  hold  of  Durmukha in  the  battle  of  Bharata.  (M.B.  Bhisma  Parva,  Chap- ter 79,  Verse  39) . (v)  Sutasoma  fought  with  Vivim.'ati.  (M.B.  Drona Parva,  Chapter  25,  Verse  24) . (vi)  Sutasoma  fought   with  Sakuni    and    was    defeated. (M.B.  Kama  Parva,  Chapter  25,  Verse  18) . •  (vii)  There  was  a  severe   fight  between    Sutasoma    and ASvatthama.       (M.B.  Karna  Parva,   Chapter  55,  Verse 14).' (viii)  Mention  is  made  in  Mahabharata,  Sauptika  Parva, Chapter  8,  Verse  55.  that  in  the  battle  of  Bharata,  Asvat- thama  entered  the  camp  of  the  Pandava  army  in  the night  and  killed  Sutasoma. SUTEJANA.  A  King  who  was  a  friend  of  Yudhisthira. (Bharata,  Drona  Parva,  Chapter  158,  Verse  40) . SUTlRTHA.  An  ancient  holy  place  in  Kuruksetra.  It is  stated  in  Mahabharata,  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. SUTlKSJVA.  A  hermit.  While  Sri  Rama  and  Laksmana were  living  in  the  forest  with  Sita,  they  visited  the  hermi- of  hermits  such  as  Sarabhanga,  Sutlksna  and  others. Once  Indra  came  to  the  hermitage  of  Sutlksna  and invited  him  to  the  world  of  gods.  It  was  at  this  time that  Sri  Rama  came  to  the  hermitage  with  Sita  and Laksmana.  When  they  were  nearing  the  hermitage, Indra  said  "I  shall  see  Rama  later  when  he  has  complet- ed his  great  task."  Saying  thus  Indra  went  away  from the  hermitage.  Sri  Rama  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  her- mitage itself. This  hermit  was  the  brother  and  disciple  of  Agastya. Once  Sutlksna  changed  a  wicked  and  cruel  man named  Duspanya  to  a  good  and  righteous  man  by  sprin- kling holy  water  of  Gaiiga  on  him.  (See  under  Dus- panya) .  (Valmiki  Ramayana,  Aranya  Kanda,  Sarga  7). SUTRA    (VEDASUTRA).     See  under  Veda.' SUTVA,  A  son  of  Sumantu,  the  teacher  and  hermit  of Samaveda.  (See  under  Guruparampara). SUVAHA.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  66) . SUVAK.  A  maharsi  in  ancient  India  who  held  Yudhisthira in  great  respect.  (Vana  Parva,  Chapter  26,  Verse  24). SUVAKTRA.  A  warrior  of  Subrahmanya.  (Salya  Parva, Chapter  45,  Verse  73). SUVAMA.  A  holy  river  in  India  famous  in  the  Puranas. (Bhisma  Parva,  Chapter  9,  Verse  29), SUVARCALAl.  Daughter  of  the  maharsi  called  Devala. Svetaketu  (son  of  a  sage)  married  her  and  the  couple attained  salvation  by  performing  the  duties  of  the  house- holder. (M.B.  Southern  Text,  Santi  Parva,  Chapter 220). SUVARCALA  II.  A  wife  of  Surya.  (Anusasana  Parva, Chapter  146,  Verse  5). SUVARCAS  I.  One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  by  Bhima  in  the  great  war.  (Karna  Parva Chapter  84,  Verse  5). SUVARCAS  II.  Son  of  Suketu.  Both  the  father  and  the son  attended  the  wedding  of  Draupadi.  (Adi  Parva. Chapter  185,  Verse  9). SUVARCAS  III.  A  son  of  Tapa,  the  Pancajanyagni. (Adi  Parva,  Chapter  185,  Verse  9) . SUVARCAS  IV.  A  very  truthful  Sage  who  lived  in ancient  India.  Dyumatsena  father  of  Satyavan  lived  in the  aSrama  of  this  sage.  He  consoled  Dyumatsena  when Satyavan  and  Savitrl  who  had  gone  out  to  collect firewood  were  very  late  to  return.  (Vana  Parva, Chapter 298,  Verse  10). SUVARCAS  V.  A  son  of  Garuda.  (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. (Drona  Parva,  Chapter  48,  Verse  15). SUVARCAS  VII.  One  of  the  two  attendants  given  to Subrahmanya  by  Himavan,  the  other  one  bein";  Ativar- cas.  (Salya  Parva,  Chapter  45,  Verse  46). SUVARCAS  VIII.  A  son  of  the  king  Khamnetra.  He  is known  as  Karandhama  as  well.  (See  under  Karan- dhama). SUVARCAS  IX.  Wife  of  sage  Dadhici.  At  the  request of  Indra,  the  maharsi  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 Purana,  Uttara  Khanda,  135;  Sivagataka,  24-25).  The child  born  from  the  foetus  is  the  famous  Pippalada.  ( See under  Pirpalada) . SUVARMAN 776 SUYASA  II SUVARMAN.  One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  by  Bhima  in  the  great  war.  (Drona  Parva, Chapter  127,  Verse  66). SUVAR>/A  I.  A  Devagandharva.  A  famous  celibate,  he attended  the  birthday  celebrations  of  Arjuna.  (Anusa- sana  Parva,  Chapter  122,  Verse  58). SUVARIVA  II.  A  Brahmin  sage  with  his  body  golden  in colour.  He  once  held  a  talk  with  Manu  about  merito- rious acts  and  sins.  (AnuSasana  Parva,  Chapter  98). SUVARTi'A.  A  princess  of  the  Iksvaku  dynasty.  Suhotra of  Puru  dynasty  wedded  her  and  to  the  couple  was born  a  son  called  Hasti  who  later  on  became  a  King. (Adi  Parva,  Chapter  95,  Verse  34). SUVARNA  (M).  A  unit  of  measurement  in  ancient India SUVARTi'ABHA.  A  King,  grandson  of  Svarocisa  Manu and  son  of  Sankhapada.  The  father  once  advised  the son  on  the  various  aspects  of  Satvataclharma.  (Santi Parva,  Chapter  348,  Verse  38). SUVAR.YACUDA.  A  prominent  son  of  Garuda. (Udyoga  Parva,  Chapter  101,  Verse  9). SUVARNASlRAS.  A  Sage  of  very  olden  days.  His father's  name  was  Pirigalavarman.  He  lived  in  western India  spending  his  days  in  singing  Samaveda.  (Udyoga Parva,  Chapter  110,  Verse  12). SUVARYASTHlVl.  Son  of  King  Srnjaya.  While  sages Narada  and  Parvata  were  living  in  that  King's  palace the  following  incident  took  place. Srnjaya  exprersed  his  sorrow  over  having  no  issues  to Narada  who  then  blessed  him  to  have  a  son  called Suvarnasthlvl.  The  King  began  performing  Yajiias from  that  day  onwards  and  his  queen  conceived  and  in due  time  delivered  a  child  who  was  named  Suvarna- sthlvl  and  he  became  an  ascetic  even  as  a  boy.  Indra got  alarmed  by  the  penance  of  Suvarnasthiv!  and  tried to  frighten  him  by  assuming  the  forms  of  various  cruel beasts.  He  also  sent  his  Vajrayudha  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  Ganga,  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.  Srnjaya  wept  bitterly. Ultimately  Narada  appeared,  consoled  the  King  and with  the  permission  of  Indra  brought  the  boy  back  to life.  (Santi  Parva,  Chapter  31;  also  see  under  Srnjaya) SUVAR^TATlRTHA.  A  very  ancient  holy  spot  in India.  Before  creation  Mahavisnu  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  Siva  here  will  derive benefits  equal  to  those  of  conducting  an  Asvamedha yajna  and  also  will  attain  the  status  of  Ganapati. (Vana  Parva,  Chapter  84,  Verse  18). SUVARNAVARMAN.  A  King  of  Kail.  King  Janame- jaya  had  married  his  daughter  Vapus^ama.  (See  under Janamejaya). SUVASTRA.  An  Indian  river  famous  in  the  Puranas. (Bhlsma  Parva,  Chapter  9,  Verse  25) . SUVASTU.     A  river  of  India  extolled  in  the  Rgveda. SUVASTUKA.  A  King  in  ancient  India.  He  had  also been  invited  by  the.  Pandavas  to  participate  in  the great  war.  (Udyoga  Parva,  Chapter  3,  Verse  13). SUVEDA.  Wife  of  Savana,  son  of  Priyavrata.  (See under  Savana  I). SUVELA.  A  mountain  on  the  banks  of  the  southern sea.  Rama  and  Laksmana,  before  entering  Lanka  with the  monkey-force,  had  surveyed  the  city  from  the  top of  this  mountain.  (Valmiki  RAmayana,  Yuddha  Kanda Chapters  38  and  39) . SUVETjfA.  A  river  famous  in  the  Puranas.  Sage  Markan- deya  once  saw  the  ri  ver  in  the  stomach  of  child  Krsna. (Vana  Parva,  Chapter  188,  Verse  104). SUVlRA  I.  A  King  of  the  Bharata  dynasty,  son  of Ksemya  and  father  of  Ripunjaya.  (Bhagavata,  Skandha 9). SUVlRA  II.  A  King  born  from  an  aspect  of  the  asura called  Krodhavasa.  (Udyoga  Parva,  Chapter  74,  Verse 14). SUVlRA  III.  Son  of  King  Dyutiman,  Suvira  was  a famous  ruler  equal  in  prowess  to  Indra.  (Anugasana Parva,  Chapter  2,  Verse  13). SUVlRA  IV.  A  Ksatriya  dynasty.  The  wicked  King, Ajabindu  was  born  in  this  dynasty.  (Udyoga  Parva, Chapter  74,  Verse  14). SUVISALA.  A  ft  male  attendant  of  Subrahmanya. (£alya  Parva;  Chapter  45,  Verse  66) . SUVRATA  I.  A  King  of  Bharata  dynasty.  He  was  the son  of  Ksema  and  father  of  Visvajit,  (Bhagavata, Skandha  1 ) . SUVRATA  II.  A  King  of  the  Aiiga  royal  dynasty.  He was  the  son  of  King  Usinara  who  begot  of  his  wife  Nrga the  son  called  Nrga,  Nara  by  his  wife,  Nara;  Krmi  by the  wife  Krmi;  Das  a  by  the  wife  Suvrata  and  Sibi  by  his wife  Drsadvati.  (Agni  Purana,  Chapter  277). SUVRATA  III.  Son  of  the  brahmin  Somasarman.  (For details  see  under  Dharmangada). SUVRATA  IV.  A  muni  of  ancient  days  who  lived  in North  India.  He  was  extraordinarily  effulgent  and  re- puted. (Vana  Parva,  Chapter  90,  Verse  12). SUVRATA  V.  One  of  the  two  attendants  given  to  Su- brahmanya by  Mitradeva,  the  other  one  being  Satya- sandha.  (Salya  Parva,  Chapter  45,  Verse  41 ) SUVRATA  VI.  One  of  the  two  attendants  given  to Subrahmanya  by  Vidhata,  the  other  one  being  Sukar- man.  (Salya  Parva,  Chapter  45,  Verse  42) . SUVRATA.  Daughter  of  Dakr.aprajapati  by  Virani.  She had  four  sons  one  each  from  Daksa,  Dharma,  Brahma arid  Rudra.  They  were  respectively  Daksasavarni. Dharmasavarni,  Brahmasavarni  and  Rudrasavarni. (Brahmanda  Purana,  41,  39-59) .' SUYAJNA.  Daughter  of  King  Prasenajit  of  the  Puru dynasty.  She  was  wedded  to  King  Mahabhauma  and King  Ayutanayl  was  their  son.  (Adi  Parva,  Chapter  95, Verse  20) . SUYAJU.  A  King  who  was  the  grandson  of  Emperor Bharata  and  son  of  Bhumanyu.  His  mother  was Puskarini.  (Adi  Parva,  Chapter  94,  Verse  24). SUYAMA.  Third  son  of  the  Raksasa  called  SataSniga. the  army-chief  of  King  Ambarlsa,  killed (M.B.  Southern  text,  Santi  Parva,  Chapter Sudeva, Suyama. 98). SUYASA  I Pariksit, Bhimasena.  (Adi  Parva,  Chapter  95,  Verse  41 ). SUYASA  II.     Consort    of  King    Divodasa  of  Kafi.  (For details  see  under    Nikumbha). A   daughter   of  King    Bahuda  and    wife  of son    of   Ana.-;va.  The  couple  had  a  son  called gVABHOJANA(M) SVABHOJANA    (M).     A    naraka    (Hell).    (For    further details,  see  the  section  on  Naraka,  under  Kala,  Yama). SVADHADEVl.     Wife    of  the    Manes.  There  is  a  story, as    given    below,  in  Devi  Bhagavata,  Skandha  9,    about the  birth  of  this  goddess. At  the  beginning  of  creation  Brahma  created  seven groups  of  Manes  of  whom  four  were  embodied  and three  were  lustrous  ones.  The  deities  called  the  Manes are  the  Agnisvattas,  the  Barhisadas,  the  Somapas, Yama,  Anala,  Soma  and  Aryaman.  The  Sraddhas (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  Devi  (goddess) ,  and  that  he  would  not  be eligible  to  perform  any  religious  ceremonies.  Thus Brahma  meant  Sraddha  as  food  for  the  manes.  But  the portion  of  the  rice  balls  offered  by  the  Brahmins  stipulat- ed as  the  food  of  the  manes,  seldom  reached  them.  At last  the  manes  complained  to  Brahma.  Then  Brahma 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  Svadha,  and was  given  to  the  manes  as  wife.  Then  Brahmins  were ordered  to  give  offerings  to  the  manes  only  with  the spell  (Mantra)  of  Svadha.  When  the  Brahmins  began  to do  as  they  were  ordered,  the  manes  also  began  to  get food,  and  they  became  contented. Two  daughters  named  Mena  and  Dharini  were  born  to the  manes  by  Svadhadevl.  It  is  mentioned  in  Visnu Purana,  Arhsa  1,  Chapter  10,  that  both  of  the  daughters were  expounders  of  Vedas,  full  of  knowledge  and  the seat  of  all  good  qualities. SVAHA.     A  daughter  of  Brhaspati.  This  Svaha   who  was always  angry  had  a    son    named    Kama.    (M.B.   Vana Parva,  Chapter  2 19,  Verse  22). SVAHADEVI. 1)  General  information.  Wife  of  god  Agni  (fire).  There is  a  story  about  the  birth  of  this  goddess,  as  given  below, in  Devi  Bhagavata,  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  Brahma  to  make  some arrangements  for  their  food.  Brahma  pacified  them  by saying  that  he  would  make  available  to  them,  the 'havis'  offered  by  Brahmins  as  food.  Then  Brahma meditated  on  the  Mula-Prakrti.  A  particle  of  Mula- Prakrti  appeared  before  Brahma  and  asked  him  what boon  he  required.  Brahma  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 777  SVAPNA Sri  Krsna  as  her  husband.  She  did  penance  to  Sri Krsna,  who  appeared  and  said  :  "Devi  !  you  will  take birth  as  the  daughter  of  King  Nagnajit  in  Varaha Kalpa  (a  world-age)  and  then  you  will  become  my wife.  Now  you  have  to  become  the  wife  of  Agni  under the  name  Svahadevi  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 Svahadevi  became  the  wife  of  Fire.  It  is  mentioned  in Visnu  Purana,  Am:' a  1,  Chapter  10,  lhat  three  sons Pavaka;  Pavamana  and  Suci,  were  born  to  the  couple. (See  under  Devi). 2)  Other  details. (i)  It  is  mentioned  in  Mahabharata,  Sabha  Parva, Chapter  1 1,  Verse  42,  that  Svahadevi  remains  in  the court  of  Brahma,  glorifying  him. (ii)   Once   Svahadevi    appeared    among    the    wives    of hermits.  (M.B.  Vana  Parva,  Chapter  225,  Verse  7) . (iii)  When    Subrahmanya    was    anointed  as  captain  of the   army,  Svahadevi   also  was  present.  (Mahabharata, Salya  Parva,  Chapter  45^  Verse  13) . SVA1TREYA.  Son  of  Svitra.  There  is  a  story  in  Rgveda, 1st  Mandala,  7th  Anuvaka,  33rd  Sukta  that  Svaitreya once  hid  himself  under  water  for  fear  of  enemies. SVAKSA.  A  region  in  India,  very  famous  in  the Puranas.  (Mahabharata,  Bhlnna  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  KingBhavayavya.  The  daughter  of this  King,  who  is  praised  in  the  Rgveda,  was  married by  the  hermit  Kaksivan.  (For  further  details  see  under Kaksivan  I,  Other  details,  Para  6) . SVAPHALKA.  Father  of  Akrura.  Vrsni,  a  Yadava  King had  two  sons  Svaphalka  and  Citraka.  It  was  divinely ordained  that  there  would  not  be  epidemics  and  drought in  the  place  where  Svaphalka  lived.  Once  there  was  no rain  for  a  period  of  three  years  in  the  land  of  the  King of  Kasi.  So  the  King  of  Kagi  took  Svaphalka  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  Gandini  in  marriage  to  Svaphalka. There  is  a  story  about  the  birth  of  Gandini  also. Gandini  remained  in  her  mother's  womb  for  many years.  At  last  the  King  of  Kasi  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  "Gandini."  She  used  to  offer  the  gift  of cows  to  Brahmanas  daily.  After  she  married  Svaphalka, several  sons  including  Akrura  were  born  to  her, (Harivarhs'a,  Chapter  34,  Bhagavata,  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. SVAPNA 778 Bad  dreams: — Seeing  the  following  in  dream  is  bad. I 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. (II)  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  oflndra  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  play- ing musical  instruments  or  singing.  (24)  He  had  played musical    instruments  except  the  lute    (Vmaj.(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  excre- ments.   (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 ed     with   coloured    clothes.    (40)     He   drank got    immersed     in  water.    (41)    He   has  worn coloured  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;  worship- ping Visnu  or   Siva,    or    the  Sun  or   Ganesvara;   sing- ing  hymns   of  praise;     reciting   suktas    (verses)     such as    Purusasukta   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. B.  Good  dreams.     Seeing  that — )  he  has  climbed  on  a  mountaian  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 or  play- oil  and blood- in  the  sky.  (2)  grass  has  grown  in  the  loins.  (3)  several heads  have  grown.  (4)  hair  is  turntd  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. ( 1 1  )  he  has  eaten  raw  flesh  or  pudding.  (12)  one  has bathed  in  blood.  (13)  one  has  drunk  Sura  (liquor) or  blood  or  milk.  (14)  one  has  handled  weapons.  (15) the  sky  is  clear.  (16)  drank  the  milk  of  cow,  buffalo- lioness,  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 Purana,  Chapter  229). SVARASTRA.A  country  in  India  famous  in  the  Puranas. Mention  is  made  about  this  country  in  Mahabharata, Bhlsma  Parva,  Chapter  9,  Verse  48. SVARAVEDI.  A  celestial  maid.  (For  further  details  see under  Pramohinl) . SVARBHANAVI.  The  daughter  of Svarbhanu.  Ayus,  the son  of  Puriiravas  married  Svarbhanavi.  Five  sons  begin- ning with  Nahusa  were  born  to  the  couple.  (M.B.  Adi Parva,  Chapter '75,  Verse  26). SVARBHANU  I.  A  Danava  (asura)  born  to  Kasyapa- prajapati  by  his  wife  Danu.  It  is  mentioned  in  Maha- bharata, Adi  Parva,  Chapter  67,  Verse  12  that  Ugra- sena  the  father  of  Kamsa  was  the  rebirth  of  this Danava. SVARBHANU  II.  An  son  born  to  Sri  Krsna    by    Satya- bhama.      (Bhagavata,  Skandha  10). SVARGADVARA,    An   ancient   holy  bath,    situated   in Kuruksetra.     It    is   mentioned   in  Mahabharata.  Vana Parva,  Chapter  83,  Verse    167,  that   one   could    attain heaven  by  bathing  in  this  holy  tirtha. SVARGAMARGATlRTHA.  A  holy  place.  It  ismentioncd in  Mahabharata,  Anus"asana  Parva,  Chapter  25,    Verse 61,  that    those   who  bathe  in  this  holy  place  will  attain the  world  of  Brahma. SVARGAROHAtfA  PARVA.  An  important  section  in Mahabharata.  (See  under  Bharala). SVARGATIRTHA.  A  holy  place.  This  place  is  in  the forest  Naimisa.  It  is  mentioned  in  Mahabharata,  Anui'a- sana  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  Purusamcdha  yajna (A  sacrifice). SVARNA.  A  celestial  woman.  By  the  blessings  of  Kraunca a  daughter  named  Vrnda  was  born  to  Svarna.  There were  none  who  were  not  fascinated  by  her  beauty.  Once Sukra  asked  Svarna,  and  obtained  Vrnda,  for  the  asura SVARiVABINDU 779 SVETA  I named  Jalandhara.  (Padma    Purana,   Uttara    Khanda, Chapter  4). SVARI^ABINDU.  A  warrior  of  Subrahmanya.  (Maha- bharata, Salya  Parva,  Chapter  45). SVARNAGRlVA.  A  warrior  of  Subrahmanya.  (Maha- bharata, Salya  Parva,  Chapter  45). SVAR^AROMA.  A  king  of  the  Solar  dynasty.  It  is stated  in  Bhagavata,  Skandha  9,  that  this  king  was  the son  of  Maharoma  and  the  father  of  Prastharoma. SVAllOCIS.  A  son  born  to  the  king  Dyutiman  by  his wife  Varuthinl.  He  had  learned  the  languages  of  all the  living  creatures  from  Vibhavarl,  the  daughter  of Mandara  a  Vidyadhara,  and  the  art  called  "Padmini- vidya"  from  Kalavati  the  daughter  of  Para,  a  Yaksa. Three  sons,  named  Vijaya,  Merumanda,  and  Prabhava were  born  to  Svarocis  by  his''  three  wives  Manorama, Vibhava,  and  Kalavati.  Later  from  a  jungle  goddess another  son  named  Svarocisa  also  was  born  to  Svarocis. Svarocisa  who  was  also  called  Dyntiman,  became  an emperor  afterwards.  (Markandeya  Purana,  61). SVAROCISA.     A  Manu.     See  'under  Manvantara. SVARUPA.  An  asura.  This  asura  remains  in  the  palace of  Varuna  and  serves  him.  (Sabha  Parva,  Chapter  9, Verse  14). SVASA.  A  daughter  of  Daksaprajapati.  Dharmadeva married  her.  Anila,  the  Vasu,  was  born  as  their  son. (M.B.  Adi  Parva,  Chapter  66,  Verse  17). SVASTIKA  I.  A  naga  (serpent)  who  lived  in  Girivra- ja.  It  is  mentioned  in  Mahabharata,  Sabha  Parva, Chapter  9,  Verse  9,  that  this  serpent  lives  in  the palace  of  Varuna. SVASTIKA  II.  A  warrior  of  Subrahmanya.  (M.  B. Salya  Parva,  Chapter  45,  Verse  65). SVASTIMATI.  An  attendant  of  Subrahmanya.  (M.  B. Salya  Parva,  Chapter  46,  Verse  12). SVASTIPURATlRTHA.  An  ancient  holy  place  in Kuruksetra.  Those  who  visit  this  holy  place  will obtain  the  fruits  of  giving  thousand  cows  as  alms. (M.  B.  Vana  Parva,  Chapter  83,  Verse  174). SVASTYATREYA.  An  ancient  hermit.  Mention  is made  in  Mahabharata,  Santi  Parva,  Chapter  208, Verse  28  that  this  hermit  had  lived  in  South  India. SVASVA.  A  king  praised  in  the  Rgveda.  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.  (Rgveda,  Mandala  1,  Anuvaka  11,  Sukta 61). SVATI.  A  grandson  of  Caksusa  Manu.  Ten  sons  were born  to  Caksusa  Manu,  by  his  wife  Nadvala.  Svati was  the  son  of  his  son  Oru  by  his  wife  Agneyi.  Svati had  five  brothers  named  Aiiga,  Sumanas,  Kratu, Aiigiras  and  Gaya.  (Agni  Purana,  Chapter  18). SVAVATKA  (SVAPHALKA).  Father  of  Akrura.  (See under  Svaphalkal SVAVILLOMAPAHA.  A  holy  place  situated  in  Kuru- ksetra. (Mahabharata,  Vana  Parva,  Chapter  83; Verse  61 ). SVAYAMBHO.  A  teacher — priest.  This  teacher  was the  first  one  who  had  given  precedence  to  the  cere- monial rites  of  Sraddha  (offering  to  the  manes). (M.B.  Anusasana  Parva,  Chapter  191). SVAYAMBHUVA  MANU.  Son  of  Brahma  and  the first  of  the  Manus. 1 )  Birth.  Svayambhuva  Manu  was  born  as  the mental  son,  and  Satarupa  as  the  mental  daughter,  of Brahma.  Svayambhuva  did  penance  and  acquired boons  for  ruling  over  the  subjects.  He  married Satarupa  herself.  Brahma  appointed  him  as  the first  Manu  to  rule  over  the  subjects.  Two  sons  named Priyavrata  and  Uttanapada  and  two  daughters  named Prasuti  and  Akuti,  were  born  to  Svayambhuva  by his  wife  Satarupa.  Of  the  two  daughters  Prasuti  was given  to  Prajapati  Daksa  and  Akuti  to  Prajapati Ruci  as  wives.  A  son  named  Yajfia  and  a  daughter named  Daksina  were  born  to  Ruci  by  Akuti.  The children  were  twins. It  is  believed  that  Svayambhuva  and  Satarupa  are the  first  human  beings.  A  story  as  given  below, occurs  in  Matsya  Purana.  Brahma  took  birth  as  a man  somewhere  in  Kasmira.  Brahma  who  took  birth as  man,  created  Satarupa  from  his  own  body,  with- out any  decrease  in  its  radiance.  Svayambhuva (Brahma)  appreciated  the  beauty  of  Satarupa.  He grew  amorous.  But  Brahma  was  ashamed  of  his feeling,  as  Satarupa  being  half  of  his  body,  was  his daughter.  Being  subjected  to  love  and  shame  at  the same  time  Svayambhuva  stood  there,  looking  at Satarupa.  To  avoid  the  look  of  Brahma,  Satarupa moved  to  one  side.  Brahma  had  no  courage  to  turn his  face  to  that  side.  So  another  face  sprang  up on  that  side  for  him.  Satarupa  turned  to  four  sides and  Brahma  thus  got  four  faces.  His  amour  subsided. When  the  desire  subsided,  a  man  originated  from Brahma.  That  man  is  Svayambhuva.  (For  further details_see  under  Manvantara). SVAYANJATA.     A  son  born  to  a  man  by  his  own   wife. (M.B.  Adi   Parva,  Chapter  119  Verse   33). SVAYAMPRABHA.  A  daughter  of  Maya,  an  asura. Two  daughters  named  Svayamprabha  and  Somapra- bha  were  born  to  Mayasura.  From  birth  Svayam- prabha became  a  celibate.  Nalakubara  the  son  of Vais  ravana  married  Somaprabha. Svayamprabha,  the  celibate,  became  the  maid  of Rambha.  (For  the  rest  of  the  story,  see  under  Rama Para  25) .  ( Kathasariisagara,  Madanamancukalambaka, Taranga  3) . SVAYAMVARA  I.  A  sub-section  of  Adi  Parva  in Mahabharata.  This  sub-section  comprises  Chapters  183 to  191  of  Adi  Parva. SVAYAMVARA  II.  A  Ksatriya  custom  of  princesses selecting  their  husbands  themselves.  There  are  three kinds  of  Svayarhvara.  These  three  types  are  stipulated for  Kings  only.  The  first  type  is  Icchasvayamvara,  the second  one  is  Savyavasthasvayarhvara  and  the  third  is Sauryagulkasvayarhvara.  No  condition  is  attached  to Icchasvayamvara.  Anybody  may  be  chosen  as  husband according  to  the  wish  of  the  bride.  Damayanti  Svayarh- vara  is  an  example  of  this.  In  the  second  it  will  be stipulated  that  the  bridegroom  will  have  to  possess certain  qualifications.  In  Sita-Svayarhvara  Sri  Rama drew  the  bow  ofTryambaka,  and  married  Sita.  This  is an  example  of  the  second  type  of  Svayarhvara.  The third  type  is  meant  for  adventurous  heroes.  Arjuna's marrying  Subhadra  is  an  example  of  the  third  type  of Svayarhvara.  (Devi  Bhagavata,  Skandha  3) . SVEDAJA.     An  asura  (demon) .  (See  under    Raktaja). SVETA  I.  A  King  in  ancient  India.  By  his  moral  and spiritual  power  he  was  able  to  restore  his  dead  son  to SVETA  II 780 SVETAKI life.  He  did  not  eat  meat.  Mahabharata,  AnuSasana Parvi,  Chapter  15  J  mentions  that  he  was  one  of  the few  Kings  who  deserve  to  be  remembered  with  reverence at  dawn  and  dusk.  (M.B.Adi  Parva,  Chapter  1,  Verse 233;  Sand  Parva,  Chapter  153,  Verse  68;  Anusasana Parva,  Chapter  115,  Verse  6 6) . SVETA  II.  A  King.  Mahabharata,  Sabha  Parva, Diksitiatya  Ruha,  Chapter  14  mentions  that  he  was one  of  the  prominent  Kings  in  India. SVETA  III.  A  son  of  the  Virata  King.  Sveta  was  the son  of  Kin^  Virata  by  his  chief  wife  Suratha,  who  was a  princess  of  Kosala.  Sveta  had  attended  Yudhisthira's Rajasuya.  This  distinguished  warrior  was  killed  by Bhisma  in  Bhlrau  Yuddha.  (M.B.  Dlksinatya  Pafha, Virafa  Parva,  Chapter  16;  Sabha  Parva,  Chapter  44, Verse  20;  Bhisma  Parva,  Chapter  48). SVETA  IV.  A  warrior  of  Subrahmanya.  (Mahabharata, Salya  Parva,  Chapter  45,  Verse  64)'. SVETA  V.  Son  of  the  elder  brother  of  King  Sudeva. There  is  a  story  of  how  Sveta,  who  was  a  sinner, attained  moksa  (salvation)  by  a  vision  of  sage  Agastya. Towards  the  end  of  his  life,  Sveta  attained  Moksa  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  Brahma  he  was  born  again  on earth  and  after  a  visit  to  Agastya  re-entered  Heaven. SVETA  VI.  A  daughter  of  Daksa.  Ten  daughters  were born  to  Daksa  by  his  wife  Krodhavasa,  including Sveta.  (Valmiki  Ramayana,  Aranya  Kanda,  14th Sarga). SVETA  VII.  A  mountain  in  Uttara  Khanda.  In Mahabharata,  Vana  Parva,  Chapter  1 39,  Verse  1 ,  we find  that  the  Paudavas  crossed  the  Sveta  mountain during  their  life  in  the  forest. SVETA  VIII.  A  country  situated  on  the  northern  side of  the  Ni'la  mountain.  The  region  known  as  "Hiranya- kam"  is  situated  to  the  north  of  this  country.  (M.B. Bhisma  Parva,  Chapter  6,  Verse  37). SVETABHADRA.  AGuhyaka  (guardian  of  treasury). Mahabharata,  Sabha  Parva,  Chapter  10,  Verse  15 mentions  that  he  serves  Kubera  in  Kubera's  assembly. He  was  the  guardian  of  Kubera's  treasury. SVETADVlPA.  An  island.  It  was  on  this  island  that Mahavisnu  performed  his  austere  tapas  for  obtaining "Brahma  Vidya".  It  is  situated  on  the  northern  side  of the  ocean  of  milk.  It  is  32,000  miles  above  Meru mountain.  The  inhibitants  of  Svetadvlpa  are  without the  sense  organs.  They  do  not  take  food.  They  are  rich in  "Jftana"  (knowledge) .  Their  bodies  give  out  perpe- tual fragrance.  These  sinless  people  are  of  white  com- plexion. Their  bodies  and  bones  are  as  hard  as Vajrayudha.  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 Siva.  (M.B.  Santi  Parva  Daksinatya  Patha,  Chapter 335). SVETAKETU.     A  Maharsi. 1)  Birth.  Svetaketu  was  the  son  of  the  sage  Aruni  or Uddalaka  who  was  born  in  the  Gautama  clan.  Sveta- ketu  had  a  sister  named  Suj.ua.  Astavakra  was  her  son by  the  sage,  Kahotaka.  Thus  Svetaketu  was  Astavakra's uncle.  Svetaketu  and  Asfavakra  grew  up  together  in Uddalaka's  a.srama.  (See  under  Astavakra) . 2)  Pride  perishes.     Under    his    father's    training   Sveta- ketu  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?"  Svetaketu  admitted that  he  did  not   know.   Then   Uddalaka   explained    to him  the  mystery  of  Paramatma  (universal   soul)    which is  without  beginning  or  end.     (Chandogyopanisad). 3)  Svetaketu  in  Pdfudla.  After  completing  his  education under  his  father,  Svetaketu  went  to  Pancala.  There,    in the  royal    assembly  Jaivali,  the  Pravahana  King  asked him  the  following  questions  : — "Where    do  people    go from  this  world  ?    How   do   they    return  ?   Where    do Devayana    and    Pitryana  meet  ?  From  where  do    they diverge  ?  Why  is  Pitrloka  imperfect  ?  What  is  the    fifth yajnabali  ?" Svetaketu  answered  that  he  did  not  know  because  his father  had  not  taught  him  these  things.  Then  he  went to  his  father  Aruni  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  Pravahana  himself.  Since  Svetaketu  refused  to  go with  him  to  see  the  King,  Uddalaka  himself  went  to Pravahana.  The  King  enlightened  him  on  the  above topics  and  sent  him  back.  (Chandogyopanisad  1.8) . 4)  Acarya  of  Tajna    Rules.     In      Kausitaki    Brahmana, Svetaketu    is    described   as   the  Acarya  of  the  rules    of Yajfta.  He  has  laid  down  definite  rules   and  procedures for  priests  officiating  in  Yajiias.  Besides,  he  has  suggested the  different    customs  and    practices  to  be  observed  by Brahmacarins  and  tapasvins.  In  the  treatises  dealing  with Dharmas'astra  before  his  time,  food  of  sweet    taste   was denied  to  Brahmacarins.    But    Svetaketu     has    pointed out  that  it  was  an  entirely  wrong   doctrine.    (Gopatha Brahmana,   1.33 ;  Sarhkhyayana  Brahmana,  1.33). Once  an  acarya  named  Jatukarnya    became    the    priest of  the  Kings  of  KasI,    Kosala   and    Videha.   Svetaketu who  was  angry  at  this  complained    bitterly    about   this to  his  father.  Then  Uddalaka    reminded    his    son    that priests    should    yearn     for     wisdom    instead   of  being attracted  by  worldly  pleasures. 5)  Author  of  Kamasastra.     It  is  more  or    less  clear  that it  was  Svetaketu  who   abridged   the   original   work   on Kamasastra  by  Nandi,  into  500  chapters.  This  abridge- ment of  Svetaketu  was  again  abridged  after  some    years by  Babhravya.     It  was  after    abridging   it    again    and adding  Dattakacarya's  "Vaisika"  and    Suvarnanabha's "Samprayogika"  etc.,    that  Vatsyayana   composed   his famous    treatise   "Kamasutra".    Really    speaking,    the basis  of  Vatsyayana's    "Kamasutra"  was  the   works   of Babhravya  and  Svetaketu  on  Kamasastra. It  has  been  observed  that  the  first  person  who  raised his  voice  against  the  evils  of  drinking  and  adultery  by the  Brahmana  community  was  Svetaketu.  There  is  a story  in  the  Mahabharata  about  the  fact  which  prompt- ed him  to  bring  marriage  within  the  framework  of  law. Svetaketu  was  Uddalaka's  son,  born  to  his  wife  by  one of  his  disciples.  (M.B.  Santi  Parva,  Chapter  35,  Verse 22).  Once  his  mother  was  abducted  by  a  Brahmana. This  incident  inspired  him  to  make  stringent  laws insisting  on  monogamy  for  men  and  women. SVETAKI.  A  King.  He  was  mostly  occupied  in  perform- SVETAPARNA ing  Yajnas.  Mahabharata  gives  the  following  details about  this  yajna  lover: (i)  Svetaki  performed  numerous  Yajnas.  He  was  a King  who  was  deeply  absorbed  in  Yajnas.  (M.B.Adi Parva,  Chapter  222). (ii)  Once  the  Yajna  he  performed  was  so  prolonged that  the  Rtviks  were  utterly  tired  and  left  the  Yajna  in the  middle.  After  that  the  King  had  to  bring  in  other Rtviks  to  complete  it.  (M.B.  Adi  Parva,  Chapter  225. Verse  21). (iii)  He  worshipped  Siva  and  propitiated  him  to  get  a blessing  to  enable  him  to  perform  many  Yajnas.  Siva advised  him  that  he  should  do  "ahuti"  (homa  or  sacri- fice) in  Agni  continuously  for  twelve  years.  Accepting this  advice,  the  king  invited  Durvasas  to  make  arrange- ments for  the  Yajna.  Appointing  Durvasas  as  Rtvik, Svetaki  continued  the  Yajna  for  a  hundred  years.  (For more  information  see  under  Khandavadaha ) . SVETAPARIVA.  King  of  the  city  of  Bhadravati,  which was  situated  to  the  east  of  Hastinapura.  In  Jaimini Asvamedha  Parva,  Chapter  10,  Verse  15,  it  is  stated that  Bhlma  after  a  fight  captured  and  took  with  him the  beautiful  horse  of  this  King  for  the  purpose  of Yudhisthira's  Asvamedha  Yajna. SVETARASMI.  An  elephant.  A  Gandharva  happened to  be  born  as  a  white  elephant  in  the  Kaliiiga  country, as  a  result  of  a  curse.  Svetarasmi  is  the  name  of  that elephant.  The  King  Ratnadhipa  mounted  that  elephant and  did  many  exploits. King  Ratnadhipa  was  the  ruler  of  the  island  Ratna- kuta.  He  was  a  prominent  Vaisnava.  He  did  tapas.to Visnu  with  the  object  of  conquering  the  whole  earth and  to  get  all  princesses  as  his  wives.  Mahavisnu appeared  before  him  and  said:— "A  Gandharva  has  been born  in  the  land  of  Kalihga  by  a  curse  as  a  white elephant.  His  name  is  Svetarasmi.  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  Svetarasmi  descended  before  him through  the  air.  As  advised  by  MahSvisnu  Ratnadhipa 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  -  ele- phant. Ratnadhipa  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  "Lokapalakas".  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; Svetarasmi  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  Ratnadhipa  was  very  much  depressed, a  merchant  named  Harsagupta  from  Tamralipti happened  to  come  there.  He  was  accompanied  by  his 781 SVISTAKRT  II wife  Silavati.  She  touched  the  elephant  and  immedi- ately it  stood  up.  Ratnadhipa  was  very  much  pleased and  married  Silavati's  sister  Rajadatta.  After  offering many  rich  presents  to  Sllavati  and  Harsagupta  Ratna- dhipa took  Rajadatta  on  the  back  of  Svetarasmi  to  a deserted  island  Catussaladvipa  and  left  her  there  under the  protection  of  several  women  attendants.  The  King spent  his  nights  at  Catussaladvipa  and  days  in  his  own palace. One  day  Rajadatta  was  remaining  alone  in  her  resi- dence. 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 Vaisya.  He  reached  the  island  with  the  help  of  a  piece of  wood  which  was  floating  in  the  sea  after  a  shipwreck. Rajadatta  who  heard  his  story,  was  irresistibly  attract- ed 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  Vaisya 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  SvetaraiJmi,  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  Rajavatl.  Once  all  the  three  of  us  went  to worship  in  a  Visnu  temple  at  a  place  called  Siddha- vasa.  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  Rajadatta, your  queen  was  my  sister-in-law  Rajavatl.  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.  (Kathasaritsagara,  Ratna- prabhalambaka,  Taraiiga  2) . SVETASIDDHA.  A  warrior  of  Subrahmanya.  (Salya Parva,  Chapter  45,  Verse  68). SVETASVATARA.  He  was  the  author  of  the  famous Upanisad  known  as  "Svetasvatara.  Many  spiritual  and philosophical  topics  are  discussed  in  this  work  divided into  six  chapters. SVETAVAHA.  Another  name  for  Arjuna.  (See  under Arjuna) . SVETAVAKTRA.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Verse  73). SVISTAKRT  I.  Another  name  of  Agni  (Fire).  It  is mentioned  in  Mahabharata,  Vana  Parva,  Chapter  219, Verse  22,  that  this  Agni  was  the  sixth  son  of  Brhaspati. SVISTAKRT  II.  The  Agni  (fire)  called  Visvapati, who  was  the  second  son  of  Manu.  Rohini  the  second SVITRAPUTRA 782 TAKSAKA I daughter  of  Manu  also  is  known  by  the  name  Svistakrt. It  is  mentioned  in  Mahabharata,  Vana  Parva,  Chapter 221,  that  the  offering  in  fire,  of  the  fat  pardons  of  the sacrificial  animals,  is  carried  out  properly  by  the  help of  this  fire. SVITRAPUTRA.     See  under  Svaitreya. SVOTTHA.     A  King.  (See  under  Saraloma). SYAMA.  One  of  the  nine  daughters  of  Mcru.  including Syama.  They  are  called  Navakanyas.  They  were  married by  the  sons  of  Agnidhra.  (Bhagavata,  5th  Skandha) . SYAMA.  A  mountain  in  Sakadvipa.  It  is  as  dark  as clouds  and  very  tall.  (M.B.  Bhisma  Parva,  Chapter  11, Verse  19). SYAMABALA.  A  heroine  of  great  prosperity.  (See under  Bhadrasrava). SYAMAKA.  A  son  of  Sura  by  Mari sa.  (Bhagavata,  9th Skandha). SYAMANTAKA.  A  divine  jewel.  (For  further  details see  under  Prasena) . SYAMASRAMA.  An  ancient  holy  place.  By  bathing and  living  here  for  a  fortnight  one  would  obtain  the power  of  "Antardhana"  according  to  Mahabharata, Anusasana  Parva,  Chapter  25,  Verse  30. SYAMAYANA.  One  of  the  sons  of  Visvamitra.  (M.B. Anusasana  Parva,  Chapter  4,  Verse  55) . SYANDIK.A.  A  river  in  Kosala.  This  is  very  famous  in the  Puranas.  It  is  mentioned  in  Valmlki  Ramayana, Ayodhya  Kanda,  Sarga  49,  Verse  12,  that  Sri  Rama, who  had  started  for  forest-life,  crossed  the  river  "Syan- dika  where  peacocks  and  swans  called." SYAPARNA  (S) .  A  priestly  community.  They  were the  priests  of  King  Vis  vantara.  Once  Vis  vantara  decided to  perform  a  Somayaga.  Without  allowing  Syaparnas to  take  part  in  that  yaga,  the  King  invited  other  priests for  the  purpose.  At  that  time,  Ramabhargaveya,  one  of the  Syaparnas  devised  a  new  method  concerning  Soma- yaga and  established  his  claim  to  priesthood.  (Aitareya Brahmana,  7,  27). &YAVASVA.  Son  of  the  sage  Arcananas.  (See  under Arcananas) . SYENA  I.  A  class  of  birds.  A  daughter  named  "Syeni" was  born  to  Kasyapa  Prajapati  by  his  wife  Tamra. Syenas  were  the  sons  of  Syeni.  (M.B.  Adi  Parva, Chapter  66,  Verse  56). SYENA  II.  An  ancient  sage.  Mahabharata,  Sabha  Parva Chapter  7,  Verse  1 1,  describes  him  as  shining  in  Indra's assembly. SYENACITRA.  A  King  in  ancient  India.  This  King had  never  eaten  meat.  (M.B.  Anufasana  Parva,  Chap- ter 115,  Verse  63). SYENAGAMl.  A  military  commander  of  Khara  the Raksasa.  In  his  battle  with  Sri  Rama,  Khara  had  twelve military  commanders  including  Syenagaml.  (Valmiki Ramayana,  Aranya  Kanda,  Sarga  26). SYENAJlf  I.  Son  of  Dala,  a  King  of  the  Iksvaku dynasty.  Mahabharata,  Vana  Parva,  Chapter  192, Verse  63  mentions  that  he  was  the  most  beloved  son  of his  father. SYENAJIT  II.  Uncle  of  Bhimasena.  (M.B.  Udyoga Parva,  Chapter  141 ,  Verse  27) . SYENl.     See  under  Syena. SYOMARASMI.  An  ancient  hermit.  It  is  stated  in Mahabharata,  Santi  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 Syumaras mi  isasancient as  the  Rgveda.  A  statement  as  follows,  occurs  in  RQJ- veda,  Mandala  I,  Anuvaka  16,  Sukta  112.  "Ye  AsVins who  are  the  Leaders.  Come  here  also  with  those  pro- tective weapons  by  which  you  gave  protection  to  Atri, Sariryu  and  Manu,  and  the  arrows  by  shooting  which you  saved  Syumaras  mi." T TA  (cf).  This  letter  means  a  thief  or  the  inner  down  of  a bird.  (Agni  Purana,  Chapter  348) . TA  (<T) .     This  letter    means    the    act    of  singing.     (Agni Purana,  Chapter  348) . TADITPRABHA.  A  female  follower  of  Subrahmanya. (Verse  17,  Chapter  46.  Salya  Parva). TAIJASA.     A  holy  place.  This  is  situated  in   Kuruksetra The  importance  of  this  place  lies  in  the  fact  that  it   wa at  this  place  that  all    devas    together   crowned    Subra'i manya  as  their  Commander-in-chief.  (Sloka  16,  Chapter 83,  Vana  Parva). TAITTIRI.  A  celebrated  sage  of  the  Taittiriya  branch of  sages.  He  attended  the  Yaga  conducted  by  Upari- caravasu.  (Sand  Parva). TAKSA.  A  son  born  to  Bharata  of  his  wife  Mandavi. This  prince  along  with  his  brother  Puskara  conquered Gandhiradesa  and  created  Taksasilanagarl  there. (Uttarakanda,  Valmlki  Ramayana,  and  Vayu  Purana). TAKSAKA  I.     A  fierce  serpent. 1  )  Genealogy  and  birth.  Descending  in  order  from Visnu — Brahma — Marlci  — Kasyapa —  Taksaka. Kasyapamuni  got  of  his  wife  Kadru  serpents  and Taksaka  was  one  of  the  serpent  chiefs.  (Sloka  5,  Chap- ter 35,  Adi  Parva).  See  also  under  Kadru) . 2)  Taksaka  and  Parikfit.  In  his  boyhood  Taksaka  went out  from  the  family.  The  reason  was  a  curse  by  his mother.  Once  Kadru  and  Vinata,  another  wife  of Kasyapa,  entered  into  a  controversy  regarding  the colour  of  the  hair  of  the  tail  of  the  horse  Uccais's'ravas. Kadru  said,  it  was  black  and  Vinata  said  it  was  white. It  was  decided  that  she  who  lost  the  wager  should become  the  servant  of  the  other.  That  night  Kadru 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.  Kadru cursed  them  saying  that  they  would  be  burnt  to  death at  the  Sarpasatra  of  Janamejaya.  Kadru  sent  those children  out  from  home  and  Taksaka  became  their leader. At  that  time  Parlksit  (King  of  Bharata)  became  the victim  of  a  curse  that  he  would  die  by  the  bite  of Taksaka  within  seven  days.  (To  know  more  details regarding  this  curse  of  the  sage  see  under  Astlka).  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. TAKSAKA  I 783 TAKSASlLA At  that  time  Kasyapa  [There  is  a  version  that  it  was Dhanvantari  who  was  thus  sent  back  by  Taksaka.  9th Skandha,  Devi  Bhagavata]  was  the  greatest  of  all physicians  and  mantrikas  and,  greedy  that  he  was,  he started  to  the  palace  of  Parlksit  thinking  that  it  would be  the  best  opportunity  to  obtain  some  money  from  the King.  Taksaka  also  was  going  to  the  palace  in  the  guise of  a  brahmin.  On  the  way  Taksaka  met  Kasyapa  and knowing  well  that  the  presence  of  the  celebrated Kasyapa  at  the  palace  would  be  an  obstacle  to  the achievement  of  his  mission,  he  approached  Kasyapa. They  talked  on  the  way  and  Kasyapa  said  he  was  going to  the  palace  to  save  the  King  from  the  bite  of  Taksaka. Then  Taksaka,  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  Taksaka  gave  it  a  bite. Within  seconds  the  huge  tree  was  charred  to  destruct- ion; Kasyapa  then  took  some  water  and  reciting  a mantra  poured  the  water  over  the  ashes  of  the  tree  and then  to  the  surprise  of  Taksaka,  the  tree  rose  up  and stood  in  its  original  form.  On  seeing  that  Taksaka confessed  that  Kasyapa  was  superior  fo  him.  Taksaka 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  Taksaka reached  the  palace  of  Parlksit.  He  found  the  palace well-guarded  and  watched.  There  was  no  way  to  go  in. Taksaka  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.  Taksaka  crept  into  one  of  the  most  attractive  of the  fruits  as  a  tiny  worm.  The  guards  at  the  gate  stop- ped 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  seethe  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 Taksaka  and  bit  the  King  and  the  King  fell  down dead.  (12th  Skandha,  Devi  Bhagavata) . 3)  How  Taksaka  became  Indra's  jtiend.  Once  the  son  of a  sage  of  great  divine  splendour  named  Uttanka  was studying  under  a  Guru  named  Veda.  When  his  edu- cation was  complete,  the  Guru  asked  him  to  bring as  daksina  (fees)  the  ear-rings  worn  by  the  Ksatriya wife  of  King  Pausya.  Indra  made  Taksaka  steal  the ornament  and  created  many  obstacles  on  the  way. (For  details  see  under  Uttanka) .  That  incident  made them  mutual  friends  and  gradually  Taksaka  became  an intimate  friend  of  Indra. From  that  day  onwards  Uttanka  waited  for  an  oppor- tunity to  take  vengeance  on  Taksaka.  It  was  at  that time  that  Janamejaya,  son  of  Parlksit,  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.  Uttanka  went  to  him  and  told him  how  Taksaka  killed  his  father.  Janamejaya  became furious  and  asked  him  how  to  wreak  vengeance  on  him. Uttanka  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 Uttanka  with  other  rsis  commenced  the  Sarpasatra. One  by  one  all  the  serpents  came  and  fell  into  the  sacri- ficial fire  but  Taksaka  was  not  to  be  found.  Where  is Taksaka?  This  question  was  heard  from  many  lips. Taksaka  was  specially  invoked  by  Uttanka.  Taksaka could  not  bear  the  power  of  Uttanka  and  he  ran  and prostrated  before  Indra.  Indra  not  only  did  give  refuge but  gave  him  half  of  his  seat  in  the  throne  and  Taksaka sat  on  it  fully  confident  of  security.  Uttanka  was enraged,  when  after  repeated  calls  by  mantra,  Taksaka did  not  appear  and  so  he  sat  in  meditation  for  some time  to  know  the  cause.  He  then  saw  Taksaka  sitting on  the  throne  of  Indra  and  the  sight  threw  him  into fury  and  he  invoked  Taksaka,  Indra  and  the  throne and  all.  Lo  !  in  an  instant  Indra,  Taksaka,  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 Astika,  son  of  the  sage  Jaratkaru.  (See  under  Astika, Taksaka  escaped  death  that  time). Taksaka  by  instructions  from  Indra  was    living    in    the forest  of  Khandava  and  when  that  was  burnt  by    Agni, it  was  Indra  who  saved   Taksaka   from   the  fire.     (See under  Khandavadaha). 4)  Other  details. (i)    A  king    called    Candrangada    lived  in  the  house  of Taksaka  for  some  time.      (See  under  Candrangada) . (ii)  Taksaka  in  the  guise  of  a  brahmin   named  Ksapa- naka  went  to  the  sage  Uttanka  and  stole  the  ornaments from  him.      (See  under  Uttanka)  . (iii)  Once  the  Earth  was  made  into  a  cow  and  every- body milked  Irom  her  what  each  wanted.  The  serpents milked  poison  from  her  and  they  then  used  Taksaka  as the  calf.  (See  under  Prthu). (iv)  During  the  burning  of  the  forest  of  Khandava, Arjuna  slew  the  wife  of  Taksaka.  (See  under  Khanda- vadaha) . (v)  When  the  soul  of  Balabhadrarama,  after  his  death, reached  Patala,  Taksaka  received  it  with  respect.  (Sloka 15,  Chapter  4,  Mausala  Parva). (vi)  Taksaka  lives  in  the  court  of  Varuna  worshipping him.  (SlokaS,  Chapter9,  Sabha  Parva). TAKSAKA  II.  The  elder  of  the  two  sons  of  Laksmana of  his  wife  Urmila.  The  other  was  Chatraketu.  Follow- ing the  instructions  of  Sri  Rama,  Laksmana  went  to  the east  sea  coast,  defeated  the  forest  tribe  there.  He  then constructed  a  city  there  named  Agati  and  made  Taksaka the  king  there.  He  then  went  to  the  west  sea-coast and  destroying  the  barbarous  tribe  there  constructed  a city  there  called  Candramati  and  made  Chatraketu (?  candraketu)  the  king.  (Uttara  Ramayana) . TAKSASlLA.  A  place  of  Puranic  celebrity  situated  in  the north-west  of  Bharala.  Even  from  ancient  times  this TALA 784 TAMAS  II was  an  educational  and  cultural  centre.  From  the  des- criptions of  the  Chinese  traveller  Huen  Tsang  it  is  found that  Nalanda  and  Taksasila  were  two  great  universities before  Christ.  The  famous  Sarpasatra  of  Janamejaya was  conducted  at  this  place  situated  on  the  banks  of the  river  Vitasta.  The  story  of  Mahabharata  was  first told  at  this  place  and  at  the  end  of  the  narration  Brah- mins were  given  gifts.  (Chapters  3  and  5,  Adi  Parva) . TALA.  A  hell.  There  are  many  hells  under  water  includ- ing Tala.  (Chapter  6,  Arhsa  2,  Visnu  Purana). TALACARA.  A  place  of  human  habitation  in  ancient Bharata.  (Sloka  26,  Chapter  140,  Udyoga  Parva). TA.LADHVAJA.  The  phantom  husband  of  Narada.  Once Narada  became  a  woman  and  a  king  called  Taladhvaja married  her  (Devi  Purana).  It  was  tp  show  how  the mind  is  covered  with  illusion  that  Mahavisnu  made Narada  into  a  woman. Once  Narada  went  to  Mahavisnu  and  asked  him  about the  secret  of  life.  Mahavisnu  said  that  there  was  nothing called  life  and  life  exists  because  of  Maya  the  illusion of  the  mind.  Narada  insisted  that  he  should  see  'Maya' (illusion)  and  so  Visnu  started  from  Vaikuntha  with Narada  on  the  back  of  Garuda. Crossing  forests,  rivers,  cities,  lakes,  villages  and  mount- ains they  reached  Kanyakubja.  There  they  saw  a beautiful  lake.  Garuda  landed  and  Visnu  and  Narada 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  Mahavisnu  asked  Narada  to take  a  bath  in  the  lake.  Pleased  at  this  command Narada  placed  his  violin  and  deer-hide  on  the  shore and  after  first  washing  his  face  and  feet  and  doing 'acamana'  with  Kusa  grass  in  his  hand  stepped  into the  water  for  his  bath.  Mahavisnu  stood  near  the  violin and  deer-hide  of  Narada  and  Narada  dipped  himself  in the  water.  What  a  surprise  !  Narada  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  Taladhvaja  came  on  horse-back  that  way. He  addressed  the  beautiful  woman  as  Saubhagyasundari and  started  talking  with  her.  Within  hours  they  got married  and  Taladhvaja  took  her  to  his  palace  and spent  the  honey-moon  there  happily.  Twelve  years  went by  and  Saubhagyasundari  became  pregnant.  In  due course  she  got  a  son  named  Vlravarma.  After  another two  years  she  got  another  son  named  Sudharma.  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 Taladhvaja  and  Saubhagyasundari  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  Kanyakubja. In  the  fight  that  ensued  most  of  the  sons  and  grand-sons of  Saubhagyasundari  were  killed.  The  king  fled  from the  battlefield  and  came  to  the  palace.  Saubhagyasundari was  in  great  distress  and  when  the  enemies  left  the  battle- field 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  pro- truded, stomach  cut  open,  intestines  lying  out  and  blood oozing  out  from  everywhere.  She  fell  to  the  ground and  wept  bitterly.  Then  Mahavisnu  came  there  dis- guised as  an  old  brahmin  and  talked  to  her.  He  gave her  instructions  on  some  truths  about  life.  Saubhagya- sundari then  called  Taladhvaja  and  they  both  went  to the  old  lake  and  as  instructed  by  the  old  brahmin Saubhagyasundari  took  a  dip  in  the  water.  Lo  !  she became  the  old  Narada. When  Narada  got  up  from  the  lake  Mahavisnu  was still  standing  near  his  violin  -and  deer-skin  smiling  at him.  The  sight  of  Visnu  gave  him  knowledge  of  all that  had  happened.  He  stood  there  recounting  in  his memory  how  he  had  requested  Visnu  to  show  him Maya  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  Visnu  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  Taladh- vaja to  the  lake  again  and  how  he  had  become  his old  self  again.  He  stood  there  still  pondering  over  these when  Visnu  called  him  and  said  "Come  on  Narada, how  slow  you  are.  Finish  your  bath  and  co:ne  soon. What  are  you  thinking  about  ?"  Taladhvaja,  however, was  unmoved  by  any  of  these.  He  was  puzzled  to  find a  bearded  Sannyasi  rising  up  from  the  place  where  his beautiful  wife  had  dipped  herself  for  a  bath.  He  went to  Narada  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  Mahavisnu went  to  him  and  consoled  him  by  saying  with  illustra- tions that  'human  ties  are  only  ephemeral'  and  asked him  to  take  a  bath  in  the  lake.  Taladhvaja  after  his bath  became  disgusted  with  life  and  after  doing  penance in  the  forests  attained  moksa.  (8th  Skandha,  Devi Bhagavata) . TALADHVAJA  II.     See  under  Sirhhadhvaja. TALAJA5IGHA.  Jayadhvaja,  fifth  son  of  Karttavirya, got  a  son  named  Talajangha.  The  sons  of  this  valiant man  are  called  Talajarighas.  There  was  once  a  great fight  between  Vitihotra,  the  eldest  of  these  sons,  and ParaSurama.  (Chapter  88,  Brahmanda  Purana). TALAKATA.  An  ancient  place  of  habitation  of  Daksina Bharata.'  (Sloka  60,  Chapter  31,  Sabha  Parva). TALAKETU.  A  demon.  Sri  Krsna  captured  this  demon from  the  Mahendra  mountain  in  the  IravatI  river  and killed  him  at  Harhsanemipatha.  (Sloka3  4,  Chapter 12,  Vana  Parva). TALAKKULATTU  BHATTATIRI.  He  was  a  great writer  and  celebrated  astrologer  of  Kerala.  He  was  born in  A.D.  1537  in  a  village  called  Alattur  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  'DasadhyayP  a  book  on  astrology. TALAVANA  I.  An  ancient  place  of  Daksina  Bharata. This  place  was  conquered  by  Sahadeva.  (Sloka  61, Chapter  31,  Sabha  Parva) . TALAVANA  II.  A  garden  on  the  side  of  the  mountain of  Latavesta  near  Dvaraka.  (Chapter  38,  Sabha  Parva). TAMA.  A  King  who  was  the  son  of  Srava  of  the race  of  King  Grtsamada.  (Sloka  63,  Chapter  30,  Ami- s'asana  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 TAMASA 785 TAPATI 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  tamoguna  that  one  be- comes a  prey  to  lust.  It  is  the  worst  result  of  tamasic activities  that  people  are  born  as  inanimate  objects, worms,  insects,  fishes,  serpents,  tortoises,  cows  and  deer. As  a  better  result  of  Tamasic  activities  people  are  born as  elephants,  horses,  Sudras,  barbarous  people,  lions, tigers  and  hogs.  It  is  the  good  result  of  tamasic  deeds that  produce  pilgrims,  good  castes,  egoistic  people, demons  and  devils.  (Chapter  i  2,  Manusmrti). TAMASA.  A  sacred  river.  People  of  Bharata  were  using the  water  of  this  river  for  drinking.  (Sloka  3,  Chapter 9,  Bhisma  Parva).  The  famous  as'rama  of  Valmiki  was on  the  banks  of  this  river.  This  place  was  the  scene  of the  well-known  episode  of  the  Kraunca  birds  and  the famous  curse  of  Valmiki  beginning  with  'Ma  nisada'. (Bala  Kanda,  Sarga  2,  Valmiki  Ramayana). TAMASA.  The  fourth  Manu.  (See  under  Manvantara) . Svayambhuva  Manu,  son  of  Brahma,  was  the  first  Manu. He  had  two  sons  of  Puranic  fame  named  Priyavrata and  Uttanapada.  Of  these  Priyavrata  married  the beautiful  and  virtuous  daughters  of  Visvakarma  the Prajapati.  They  were  Surupa.  and  Barhismati.  Of  his first  wife  Surupa,  he  got  ten  sons  Agnidhra  and  others. The  youngest  child  was  a  daughter  named  Urjjasvatl. Of  the  sons,  Kavi,  Savana  andMahavTra  became  detach- ed from  worldly  life  and  became  learned  in  spiritual knowledge.  Priyavratagot  of  his  second  wife  Barhismati three  sons  named  Uttama,  Tamasa  and  Raivata.  They were  very  valiant  and  they  gradually  became  chiefs  of Manvantaras.  (8th  Skandha,  Devi  Bhagavata) . TAMISRA.     A  hell.  (See  under    Kala). TAMONTAKRT.  A  soldier  of  Subrahmanya.  (Sloka 58,  Chapter  45,  Salya  Parva). TAMRA.  A  demon,  son  of  Murasura.  The  demon Mura  had  seven  children  named  Tamra,  Antarlksa, Sravana,  Vasu,  Vibhavasu,  Nabhasvan  and  Aruna.  Of these  Tamra  was  Mahisasura's  minister  for  a  long  time. The  Chief  Minister  of  Mahisasura  was  Asiloma; Defence  Minister,  Ciksura;  Foreign  minister,  Vidala and  Finance  minister,  Tamra.  Udarka  was  the Commander-in-chief  and  Baskala,  Trinetra  and Kalabandhaka  were  Cabinet  Ministers.  He  was  killed along  with  his  father  Mura,  by  Sri  Krsna.  (10th Skandha  Bhagavata  and  5th  Skandha,  Devi  Bhagavata). TAMRA.  Daughter  of  Daksa.  Tamra  was  married  to KaSyapa  and  he  begot  of  her  five  daughters  named Kraurici,  Bhasi,  Syeni,  Dhrtarastri  and  Sukl.  Of  these KrauficI  delivered  owls,  Bhasi  delivered  Bhasas,  Syeni, Kites  and  Vultures,  Dhrtarastri,  swans,  geese  and cuckoos,  and  Suki  delivered  Nata  and  Nata  in  turn Vinata.  (Sarga  14,  Aranya  Kanda,  Valmiki  Ramayana). TAMRACUDA.  A  female  follower  of  Subrahmanya. (Sloka  18,  Chapter  46,  Anusasana  Parva). TAMRADVlPA.  An  ancient  place  of  habitation  of Daksina  Bharata.  This  place  was  conquered  by  Saha- deva  in  his  victory  march.  (Sloka  68,  Chapter  31, Sabha  Parva). TAMRALIPTA.  A  King  in  ancient  Bharata.  Sahadeva during  his  victory  march  conquered  this  King.  (Sloka 24,  Chapter  30,  Sabha  Parva) . TAMRALIPTAKA.  An  ancient  place  of  habitation on  the  north-east  side  of  Bharata.  (Sloka  57,  Chapter 9,  Bhisma  Parva) . TAMRAPARISr.  A  holy  river  of  Daksina  Kerala.  Once the  Devas  did  penance  on  the  banks  of  this  river  to obtain  salvation.  (Sloka  14,  Chapter  88,  Vana  Parva). TAMRARUNATIRTHA.  A  sacred  place.  He  who visits  this  place  would  get  the  benefit  of  doing  an asvamedhayajna  and  he  would  go  to  Brahmaloka. (Sloka  154,  Chapter  84,  Vana  Parva). TAMRAVATl.  An  ancient  river.  It  is  believed  that fire  is  generated  from  this  river.  ( Sloka  23,  Chapter 222,  Vana  Parva). TAMROSTHA.  A  Yaksa  who  sits  in  the  court  of Kubera.  (Sloka  16,  Chapter  10,  Sabha  Parva). TAMSU.  A  King  of  PuruvanYa.  He  was  the  son  of Matinara  and  father  of  Ilina  a  King.  (Chapter  94,  Adi Parva) . TANAYA.  A  place  of  habitation  of  ancient  Bharata. Sloka  64,  Chapter  9,  Bhisma  Parva). TAIiJDl.  A  celebrated  sage.  Jt  was  the  sage  who  re- peated to  Brahma  the  thousand  names  of  Siva.  ( Chap- ter 14,  Anusasana  Parva). TANDULIKASRAMA.  A  sacred  place  of  ancient Bharata.  He  who  visits  this  place  would  enter  Brahma- loka. (Sloka  43,  Chapter  82,  Vana  Parva) . TANDYA.  A  sage.  He  was  a  friend  of  Indra.  He  once took  part  in  the  Yajna  of  Uparicaravasu.  He observed  correctly  the  duties  of  Vanaprastha  and attained  svarga.  (Sloka  17,  Chapter  244,  Santi  Parva). TAJsIGANA.  An  ancient  place  of  habitation  of  Bharata. (Sloka  64,  Chapter  9,  Bhisma  Parva). TANTRIPALA.  The  false  name  adopted  by  Sahadeva when  he  lived  incognito  in  the  city  of  Virata.  (Sloka 9,  Chapter  3,  Virata  Parva). TANTU.  A  BrahmavadI  son  of  Visvamitra.  (Chapter  4, Anus  asana  Parva) . TANU.  An  ancient  sage.  This  sage  lived  in  the  palace of  King  Vlradyumna  for  a  long  time.  (Chapters  127 and  128,  Sand  Parva). TAPA.  A  Deva  of  fire-like  splendour.  Born  of  the  power of  penance  of  five  sages  named  Kasyapa,  Vasisfha, Pranaka,  Cyavana  and  Trivarcas,  this  Deva  has  got  a name  Pancajanya  (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.  (Sloka  4,  Chapter  220, Vana  Parva) . TAPANA.  A  soldier  of  the  country  of  Pancala.  He  was killed  by -Kama  in  the  Mahabharata  battle.  (Sloka  15, Chapter  48,  Kama  Parva). TAPASARAI^YA.  A  Sacred  place  crowded  with  sages. (Sloka  20,  Chapter  87,  Vana  Parva). TAPASVl.  A  son  born  to  Caksusa  Manu  of  Nadvala. (Chapter  13,  Arhsa  1,  Visnu  Purana) . TAPATI.     A  daughter  of  Surya. 1)  Genealogy.     Descending    in     order   from    Visnu  are Brahma — Marici — KaSyapa — Surya — Tapatl. 2)  Birth.     Surya   married    Samjna   daughter  of  ViSva- karma.      He    begot   of  Samjna     two    children    named Kalindl  and  Yama.  At  that  time  Surya  (Sun)    was   not of  the  form  as  seen  now.  Samjna,  unable    to     bear    the splendour  of  Surya  who   was  of   the    shape   of  an   egg entrusted  her  maid  Chaya  with  the  work  of  serving    her husband  and  left  for  a  temple  in  the  guise  of  a  mare    to TAPATYA 786 TARAKA  I do  penance.  Chaya  disguised  as  Sarhjna  served  Surya for  a  very  long  period.  Surya  begot  of  her  two  child- ren, Sanaiscara  and  Tapati.  Besides  these,  Surya  had another  daughter  named  Savitri  also.  (Chapter  47, Bhavisya  Purana). 3 )  Marriage.  There  was  a  mighty  king  in  the  Lunar race  called  Rksa  in  the  beginning  of  Krtayuga.  He had  a  son  named  Sarhvarana.  He  was  made  king  of his  country  by  his  father  even  while  he  was  a  boy. He  was  a  pious  and  righteous  man.  Vasisjha  was  his Guru  and  he  taught  Sarhvarana  the  Vedas  along  with the  Angas. Once  Samvarana  entrusting  the  administration  of  the state  to  Vasisjha  went  to  do  penance  in  the  forests.  On his  way  he  followed  a  deer  for  a  long  distance  on  horse- back and  reached  a  deep  forest  named  Vaibhraja alone.  There  he  saw  a  lotus  pond  full  of  blossomed lotuses  and  Kalhara  flowers.  Celestial  maidens  were playing  there  without  interruption.  Amcng  them  he saw  a  very  beautiful  maiden.  She  was  Tapati  daugh- ter of  Surya.  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.  Tapati  was  also  upset and  the  other  nymphs  took  her  to  her  father's  house and  consoled  her. Samvarana  returned  on  horse-back  to  his  residence the  city  of  Pratistha.  But  the  king  neither  slept  nor  ate any  food.  The  sage  Vasistfia  knew  that  all  the  ail- ments of  the  king  were  due  to  his  love  for  Tapati, daughter  of  Surya.  So  he  flew  up  by  his  yogic  powers and  met  Surya  sitting  in  his  chariot  in  all  splendour. The  sage  described  to  Surya  the  love  affair  between Samvarana  and  Tapati  and  pleaded  on  behalf  of  the king  for  giving  Tapati  to  Samvarana.  Surya  was pleased  to  hear  that  and  sent  Tapati  along  with Vasistha  to  Samvarana.  Before  long  the  marriage  of Tapati  with  Sarhvarana  was  celebrated  solemnly  at Pratisthanagara.  The  celebrated  emperor  Kuru  was the  son  born  to  Tapati  of  Samvarana.  (Chapter  21, Vayu  Purana). 4) .  How  she  got  that  name.  Because  she  was  the daughter  of  Surya  who  makes  the  sky  hot  (tapa)  by his  brilliance,  she  was  called  Tapati.  (Sloka  6,  Chapter 171,  AdiParva). 5) .  Tapati  becomes  nver  Narmada.  Surya,  father  of Tapati,  blessed  her  and  said  she  would  thereafter flow  west  from  the  Vindhya  as  a  river  named  Narmada. The  present  holy  river  Narmada  is  but  Tapatldevi transformed.  (Chapter  47,  Bhavisya  Purana). TAPATYA.  Kuru  was  the  son  born  to  king  Samvarana of  his  wife  Tapati.  All  the  descendants  of  Kuru  were known  as  Kauravas  and  because  they  were  of  the generation  of  Tapati,  they  were  known  as  Tapatyas  also. The  young  Gandharva,  Citraratha,  who  fought  against Arjuna  on  the  banks  of  the  river,  Ganga  addressed Arjuna  as  Tapatya.  (Sloka  79,  Chapter  169,  Adi Parva) . TAPOLOKA.  The  place  of  abode  of  Vairajas  who  could not  be  burnt  by  fire.  This  is  above  Dhruvapada  by eleven  crores  of  yojanas.  (Chapter  7,  Am.' a  2,  Visnu Purana). TAPTAKUMBHA.  A  hell.  There  are  twentyeight  hells according  to  Visnu  Purana  including  Taptakumbha. TAPTAMDRTI.  A  hell.  (See  the  section  Naraka  under Kala) . TARA.  A  monkey  who  was  a  devotee  of  Sri  Rama. This  big  monkey  was  the  son  of  Brhaspati.  Brhaspati made  this  monkey  greater  in  size  and  intellect  than all  other  monkeys.  This  Tara  was  the  minister  of  Bali. (Sloka  10,  Sarga  17,  Bala  Kanda,  Valmiki  Ramayana and  Uttara  Ramayana).  In  the  Rama-Ravana  battle this  monkey  fought  against  the  demon  Nikharvata. (Sloka  9,  Chapter  285,  Vana  Parva)  . TARA  I.  Wife  of  Bali,  best  of  Vanaras  (monkeys). There  are  two  stories  different  from  each  other  regard- ing the  birth  of  Tara.  One  version  is  that  Tara  was born  during  the  churning  of  the  Milk-Ocean. Airavata,  Uccaissravas,  Kalpavrksa,  Cintamani, Kaustubha,  Candra,  Apsarases,  Mahalaksmi  Tara and  Ruma  rose  from  the  sea  of  Milk.  (Yuddha Kanda,  Kamba  Ramayana).  The  second  version  is that  Tara  was  the  daughter  of  Susena.  Bali  at  the  time of  his  death  is  said  to  have  spoken  thus  of  his  wife  Tara "Tara,  daughter  of  Susena,  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, Kiskindha  Kanda,  Valmiki  Ramayana) .  From  this  it can  be  understood  that  Tara  was  the  daughter  of Susena  and  we  get  an  idea  of  the  character  of  Tara  also from  this.  (See  under  Bali) . TARA  II.  Wife  of  Brhaspati.  She  was  extremely  beauti- ful. Once  she  fell  in  love  with  Candra  (Moon)  and leaving  her  husband  started  living  with  him.  Candra was  the  disciple  of  Brhaspati.  The  devas  were  angry when  they  found  the  wife  of  their  preceptor  staying with  a  disciple  of  his.  Brhaspati  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  Tara  was  sent  back  to  Brhaspati.  In due  course  Tara  delivered  a  son.  He  was  Budha,  father of  Pururavas.  There  arose  then  a  dispute  between Candra  and  Brhaspati  regarding  the  fatherhood  of  the child.  Then  the  Devas  called  Tara  and  asked  her  to name  the  child's  father.  Tara  said  that  the  child  was of  Candra  and  so  Budha  was  looked  after  at  the  house of  Candra.  (9th  Skandha,  Bhagavata) . TARADATTA.  Wife  of  Kalingadatta,  King  of  Taksas  ila situated  on  the  shores  of  the  river  Vitasta.  Once  a celestial  maiden  named  Surabhidatta  came  to  be  born as  the  daughter  of  Taradatta  due  to  a  curse  of  Indra. She  was  then  called  Kalingasena.  (See  under  Dharma- datta) . TARAKA  (TARAKASURA)  I.  An  asura  chief  (demon). This  demon  even  while  he  was  very  young  did  penance to  propitiate  Siva  and  got  a  boon  to  the  effect  that none  other  than  a  son  born  to  Siva  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  Tarakasura  Subrahmanya  was  born  as  the  son  of Siva.  In  the  great  battle  between  the  devas  and  the  asuras Taraka  was  killed  by  Subrahmanya. Tarakasura  was  the  father  of  Taraksa,  Kamalaksa  and Vidyunmalika.  (See  under  Subrahmanya) .  (Sloka  5, Chapter  33,  Kama  Parva). TARAKA  II 787 TARAKA  II.  Siva  Purana  mentions  about  a  Taraka, son  of  the  minister  of  Bhadrasena,  a  King  of  Kashmir. This  Taraka  was  the  rebirth  of  a  he-fowl.  Bhadrasena had  a  son  named  Sudharma.  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  Mahananda.  Though  she  was  a  great  devotee of  Siva  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  rudraksa  necklace  (rosary)  made  of  berry  beads favourite  of  Siva  and  when  she  sang  songs  in  praise  of Siva  those  pets  danced  to  the  tune. One  day  a  Vaisya  came  there.  He  had  a  diamond  Siva linga  with  him.  Mahananda  felt  a  great  fancy  for  that and  so  promised  the  Vaisya  that  if  he  gave  her  the diamond  linga  she  would  remain  a  faithful  wife  to  him for  three  days.  The  Vaisya  agreed  and  the  diamond linga  was  kept  in  a  very  secure  place  That  night  when both  the  Vaisya  and  Mahananda  were  sleeping  tired after  a  hectic  amorous  sport,  the  house  got  fire  and  the diamond  was  burst  into  pieces.  The  Vaisya  greatly griefstricken  by  the  loss  of  the  diamond.jumped  into  the fire  and  committed  suicide.  Mahananda  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  Siva  appeared  before  her  in  person  and  said  thus: "Oh,  Mahananda,  do  not  commit  suicide.  I  came  to you  disguised  as  a  Vaiiya  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  Siva.  So  Siva  carried  her  soul to  Kailasa.  Not  only  that,  Siva  blessed  the  fowl  and monkey  and  said  they  would  be  born  as  devotees  of  Siva in  their  next  birth  and  attain  moksa  at  the  end  of  their life  on  earth.  Accordingly  the  monkey  and  the  fowl  were born  in  Kashmir  as  Sudharma  and  Taraka. TARAKSA  (TARAKAKSA).  A  son  of  the  demon Tarakasura.  This  demon  was  the  lord  of  a  golden  city called  Tripura.  Siva  killed  him  during  Tripuradahana (burning  of  the  Tripuras).  See  under  Tripuradahana. (Chapters  33,  34,  Kama  Parva). TARALA.  A  place  of  habitation  of  ancient  Bharata. This  place  was  conquered  by  Karna.  (Sloka  20,  Chapter 8,  Kama  Parva 'I . TARANTUKA.  A  Yaksa.  This  Yaksa  is  installed  on the  boundary  of  Kuruksetra.  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). TARKSYA  I.     Garuda.  See  under  Garuda. TARKSYA  II.  A  sage.  He  was  a  member  of  the  court of  Indra.  He  was  known  as  Aristanemi  also.  He  had  no fear  of  death.  He  once  discussed  with  Sarasvatidevi about  the  soul.  (Chapter  184,  Vana  Parva). TARKSYA  III.  A  Ksatriya  youth  of  the  country  of Tarksya.  He  came  to  the  Rajasuya  of  Yudhisthira  and gave  much  wealth  for  the  purpose.  (Sloka  15,  Chapter 53,  Sabha  Parva), TARKSYA  IV.  A  synonym  of  Siva.  (Sloka  98,  Chapter 17,  Anusasana  Parva) . TARUNAKA.  A  serpent  born  of  the  family  of  Dhrta- rastra.  This  serpent  was  burnt  to  death  at  the  Sarpa- TEJASVATI  I satra   of  Janamejaya.      (Sloka    19,      Chapter   57,    Adi Parva). TATAKA.  A  fierce  demoness.  It  was  because  of  a  curse of  the  sage  Agastya  that  Tajaka  became  a  demoness. There  was  once  a  great  Yaksa  named  Suketu,  a  son  of Suraksa.  He  did  penance  to  propitiate  Brahma  to  get a  child  and  by  the  blessing  of  Brahma  Suketu  got  a daughter  named  Tataka.  Brahma  gave  her  the  strength of  a  thousand  elephants.  Tataka  was  by  nature  interest- ed in  cruel  and  violent  deeds  and  doing  deeds  of  magic. She  made  Sunda,  son  of  Jharjha,  her  husband.  She  got two  sons  named  Marica  and  Subahu.  They  also  became mighty  ones  great  in  deeds  by  magic. Once  Sunda  attacked  the  asrama  of  Agastya  in  a  mood of  intoxicated  arrogance.  Sunda  was  burnt  to  death  in the  fire  of  his  fury.  Tataka  coming  to  know  of  the  death of  her  husband  got  angry  and  attacked  the  aSrama  of Agastya  with  her  sons.  Agastya  cursed  them  and  made them  into  demons.  Tataka  and  her  sons  who  immedia- tely turned  themselves  into  fierce-looking  demons  went first  to  Patala  with  Sumali,  father  of  the  demon  race and  then  went  with  Ravana,  King  of  the  demons,  to Lanka  and  stayed  there.  With  the  help  of  Ravana, Tafaka  conquered  the  great  deep  forest  near  Karusaand 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  Sri  Rama  and  Laksmana  came to  that  forest  with  Vis  vamitra.  Tataka  attacked  Sri  Rama and  Rama  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  Tataka  who  was  thus  released  from  the  curse  praised Sri  Rama  and  left  the  place.  Chapters  24  to  26  of  Bala Kanda,  Valmlki  Ramayana  and  Kamba  Ramayana). TATAK.AYANA.  A  BrahmavadI  son  of  Visvamitra. (Sloka  56,  Chapter  4,  Anus"asana  Parva). TATASIKA.  The  name  of  Simhadhvaja,  King  of Sirhhala,  in  his  previous  birth.  (See  under  Simha- dhvaja ) . TEJASCANDA.  A  deva  who  adorns  the  god  Surya  with  a flower  garland  daily.  The  idol  of  Tejaxcandais  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  Purana). TEJASVATl  I.  A  heroine  in  a  story  in  Kathasaritsagara intended  to  show  that  all  happenings  either  good  or  bad are  but  the  workings  of  fate. Tejasvati  was  the  daughter  of  king  Vikramasena  of Ujjayini  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.  Tejasvati  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 TEJASVATl  II 788 THINTHAKARALA 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  prin- cess 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  king- dom of  Somadatta  and  also  gave  his  daughter  in  mar- riage to  him.  (Tarariga  4,  Madana  Mancukiilambaka, Kathasari  tsagara ) . TEJASVATl  II.  The  queen  of  Adityasena  a  king  of Ujjayini. TEJASVl.  One  of  the  five  Indras.     (See  under  Pancall). TEJEYU.  A  prince  born  to  Mis'rakesi  of  Raudrasva,  son of  Puru.  ( Sloka  1 1 ,  Chapter  94,  Adi  Parva ) . TEJOVATI.  The  capital  city  of  Agni.  This  is  situated  on the  south-east  corner  of  Mahameru.  In  the  centre  is Manovati,  capital  city  of  Brahma.  To  the  east  of  it  is Amaravatl,  capital  city  of  Indra.  In  the  south-east corner  is  Tejovati.  In  the  south  is  Sarhyamam,  city  of Yama.  In  the  south-west  is  Krsnanjanl  of  Nirrti.  In the  west  is  Sraddhavati  of  Varuna.  In  the  north  west is  Gandhavati  of  Vayu.  In  the  north  is  Mahodaya  of Kubera.  In  the  north  east  corner  is  Yasovati  of  Isana. (8th  Skandha,  Devi  Bhagavata) . THA  («T)  This  letter  means  taking  food.  (Chapter  348, Agni  Parana) . THA  (5)  This  letter  means  Candramandala  (moon-disc), emptiness  and  Siva.  (Agni  Purana,  Chapter  348). THiyTHAKARALA.  A  prodigal  person  who  lived  in Ujjayini.  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  Mahakala (lord  of  the  burial  ground) .  He  would  then  lie  there itself  and  sleep. One  night  he  saw  the  idols  in  the  Mahakala  temple  twin- kling. He  jumped  up  and  challenged  the  idols  for  a game  of  dice.  The  idols  stood  mute  and  Thinthakarala 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  Thinthakarala  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  be- came a  daily  routine  and  the  devas  felt  themselves harassed.  They,  therefore,  approached  the  goddess Camundl  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  Thinthakarala  came  and  chal- lenged the  idols  for  a  game  of  dice.  Then  the  idols  said :'We  are  not  prepared  to  play."  Then  he  challenged Mahakala  himself  to  play.  Mahakala  also  refused  to play.  Then  suddenly  the  mind  of  Thinthakarala changed  and  he  did  penance  to  please  Mahakala.  Maha- kala was  pleased  with  him,  appeared  before  him  and blessed  him. Once  a  few  nymphs  came  to  bathe  in  the  Mahakall pond  and  as  per  the  instructions  of  Mahakala,  Thintha- karala took  away  their  robes  while  they  were  bathing. He  demanded  a  nymph  named  Kalavati  in  return  for their  robes  and  finding  no  other  way  they  gave  him Kalavati. Kalavati  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  lei  her  become  the  wife  of  a man  on  earth  and  enjoy  the  pleasures  there."  All  this story  Thinthakarala  learned  from  Kalavati.  She  added she  wanted  to  go  to  Devaloka  the  next  day  for  a  dance with  Rambha.  Thinthakarala  consented  and  he  also  went to  Devaloka  and  saw  the  dance,  sitting  along  with  the Devas. When  Rambha's  dance  was  over,  there  was  the  dance of  a  goat.  Seeing  that  Thinthakarala  said  to  himself: "Why,  this  is  a  goat  I  used  to  see  daily  in  Ujjayini.  How did  it  come  here  to  dance?"  When  the  dances  were  over and  the  people  dispersed,  Kalavati  took  Thinthakarala to  the  Mahakall  temple.  Next  day  he  met  the  same goat  in  Ujjayini  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  Deva- loka. Thinthakarala  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  Kalavati  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  Narasirhha of  Nagapura.  Aiambusa,  mother  ofKalavati,  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,  Kalavati  after  giving  all  her  orna- ments to  Thinthakarala  bid  him  good  bye  and  went and  remained  as  a  doll  on  the  temple-pillar  at  Naga- pura.  Deeply  distressed  at  this  mishap  of  his  wife, Thinthakarala  dressed  himself  as  an  ascetic  and  went  to Nagapura.  There  he  purchased  five  earthen  pots  and filled  them  with  the  ornaments  ofKalavati.  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  yogi  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 yogi  smiled  and  the  King  asked  him  why  he  smiled. He  refused  to  answer  but  the  King  insisied  and  then the  yogi  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  yogi  but  he refused  to  accept  it.  Thinthakarala  then  on  three different  occasions  pointed  out  to  the  King  the  three other  pots  in  the  forests  and  the  King  got  great  confi- dence in  the  powers  of  the  yogi.  One  day  he  went  to the  temple  with  the  King  and  while  they  were  walking around  a  crow  crew  and  the  yogi  smiled.  The  King again  asked  him  the  reason  and  the  yogi  said  that TILABHARA 789 TIRAYATTAM there  was  a  treasure  pot  in  the  bazaar  near-by.  When they  searched  at  the  spot  directed  by  the  yogi  the treasure  was  found. On  another  day  the  King  and  the  yogi  went  to  the temple  and  as  they  walked  about  they  saw  the  doll  on one  of  the  pillars  crying.  The  King  asked  the  yogi  the reason  for  the  doll  crying  thus.  The  yogi  replied "Oh,  King  this  temple  is  not  located  in  a  proper  place. Further  the  deity  here  was  not  installed  at  an  auspi- cious 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  demo- lished and  the  place  made  a  plain  ground.  The  order was  carried  out  and  Kalavati  got  release  from  the curse.  She  went  to  heaven  and  told  Indra  all  that  had happened.  Indra  immediately  sent  Kalavati  to  fetch Thinthakarala  to  heaven  and  then  both  of  them  lived happily  in  heaven.  (Taranga  2,  Visamasilalambaka, Kathasaritsagara) . TILABHARA.     A  place  situated  in  the  north-east  part  of Bharata.  (Sloka  53,  Chapter  9,  Bhlsma  Parva). TILOTTAMA.     A  prominent  celestial  maiden. 1)  Birth.     Tilottama     was  born    to    Pradha,   wife   of Kasyapa,    grandson     of  Brahma    and    son    of  Marici. Alambusa,    Misrakesi,     Vidyutparna,  Aruna,  Raksita, Rambha,    Manorama,    Subahu,  Kesini,  Surata,  Suraja and  Supriya   were  all  sisters  of  Tilottama.  (Chapter  65, Adi  Parva) . There  is  a  story  about  the  birth  of  Tilottama.  Two demons  named  Sunda  and  Upasunda  obtained  invinci- ble powers  by  doing  penance.  To  make  these  two brothers  quarrel  with  each  other,  by  directions  from Brahma,  Visvakarma  created  Tilottama.  Visvakarma collected  from  all  inanimate  and  animate  objects  parts of  objects  beautiful  to  look  at  and  created  the  enchant- ing Tilottama.  Tilottama  was  then  made  to  come  to the  world  through  the  womb  of  Kasyapa's  wife.  Be- cause she  was  made  by  the  tilamsa  (small  particle)  of all  the  best  (uttama)  articles  of  the  world  she  got  the name  of  Tilottama.  (Chapter  215,  Adi  Parva). The  good  girl  named  Tilottama  was  formerly  created by  Brahma  from  small  particles  of  diamonds.  (Sloka  1, Chapter  141,  Anusasana  Parva) . 2 )  How  £iva  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  Tilottama  who  was  deputed  by Brahma  to  create    a  split  between  the  brothers.  On  the eve  of  her  departure  to  the  world    she   went    to    Deva- loka  to   bid    adieu.     Brahma    stood    facing    south    and Siva  stood    facing   north    and  Tilottama   stood   in    the centre   surrounded   by    the   Devas.     Tilottama   circled round  the  devas  worshipping  them.  Siva  was   enamour- ed 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,  Adi  Parva). 3)  How     Tilottama     cursed     Sahasranika.     (See    under Sahasranika) . 4)  Tilottama  and  Sundopasundas.     See  under    Sunda. 5 )  Other  details. Tilottama     partook     in     the    Janmotsava     (birthday festival)  of  Arjuna.     (Sloka   62,    Chapter    122,    Maha- bharata ) . TIM1DHVAJA.  A  demon  who  was  ruling  in  the  state of  Vaijayantapura.  He  was  called  Sambara  also.  This demon  once  attacked  Devaloka.  Indra  was  not  able to  kill  him.  So  he  sought  the  help  of  Dasaratha. Dasaratha  went  and  fought  against  the  demons. Dasaratha  was  made  to  faint  in  rhe  battlefield  by  the magic  of  Timidlivaja  and  Kaikeyl  who  was  there  ihen, took  him  away  and  gave  him  all  first  aid.  Pleased  at this  Dasaratha  promised  two  boons  for  her  and  it  was these  boons  that  Kaikeyl  demanded  of  Dasaratha  on the  advice  of  Manthara  at  the  time  of  the  coronation of  Sri  Rama.  (Sarga  9,  Ayodhya  Kinda,  Valmlki Ramayana). TIMIIsIGILA.  A  King.  Sahadeva  defeated  this  King during  his  victoiy  campaign  in  the  south.  (Sloka  69, Chapter  31,  Sabha  Parva) . TlRAGRAHA.  An  ancient  place  situated  on  the  north- east part  of  Bharata.  (Sloka  52,  Chapter  9,  Bhisma Parva) . TIRAYATTAM.  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 'Mutiyettu'  'Tiyattu'  and  'Ayyappan  Pat{u'  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  'Kaliyattam'. 'Tira'  in  ancient  language  means  'daivadarsana'  (sight of  gods)  'Teyya'  is  the  corrupt  form  of 'daiva'.  Tiraya- ttam  is  a  visible  amusement  where  actors  appear  dressed as  gods.  Because  the  actors  dance  in  the  dresses  of  gods, this  is  called  devatfam  also.  Teyyattam  is  the  distorted form  of  devattam.  Because  this  is  both  a  Kali  (play)  and an  attain  (dance)  this  is  called  Kaliyattam  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  Alakolam. This  is  done  on  the  night  of  the  first  day.  The  second programme  is  to  exhibit  the  vellattukolam  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  Vellattukolam  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  instru- mental 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  Kavuttu  and Arulappatu,  the  Vellat{akkaran  retires.  Then  another actor  in  the  dress  of  another  god  appears  as  Vella^tak- TIRUJNANASAMBANDH  A  (R ) 790 TITTIBHASARAS karan  and  repeats  the  programme  of  his  predecessor. Because  the  dance  (at(am)  is  done  before  a  white(vella) cloth  the  dance  is  called  Vellattam. After  the  vellattam  before  midnight  Tirayattam  begins. The  dresses  of  the  teyyas  differ  slightly  from  each  other. Some  Tiras  wear  jackets  and  skirts  while  some  wear flower  garlands  made  of  Tulasi  leaves  (basil  plant)  and cetti  (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  'Vel;t'  circling  the  temple. TIRUJNANASAMBANDHA  (R).  He  was  one  of  the four  Daksinatya  Saivamatacaryas.  He  lived  during  the early  part  of  the  seventh  century.  The  book  on  Daksi- natya Saivamata  is  called  Tirumura.  There  are  twelve songs  in  that  book.  They  were  compiled  by  Nambi- yandar  Nambi  who  lived  during  the  period  of  Rajaraja Cola.  The  first  seven  of  these  are  devotional  songs called  Tevaras.  They  were  composed  jointly  by  Tiru- jnanasambandhar, Tirunavukkarasar  and  Sundaramurti. The  first  three  tevaras  are  of  Tirujnanasambandhar. The  twelfth  tirumura  is  called  Periyapurana.  Its  author was  Sekkizhar.  He  was  called  Arulmozhitteva  also.  He was  the  chief  minister  of  Anapayacola  who  ruled  during the  period  1063  to  1112  A.D.  The  theme  of  Periya"- purana  is  the  life  history  of  sixtythree  Saivasiddhas  who were  renowned  as  Nayanars  and  Aflyars.  It  is  in  the sixth  chapter  of  the  second  part  of  this  book  that  they discuss  Tirujnanasambandhar. He  was  born  in  the  village  of  Sirkazhi  (Brahmapura) near  Kumbhakonam  in  the  district  of  Tanj'wur.  His father  was  Sivapadaraya  and  mother  Bhagavatiyar. Once  when  Stvapadaraya  went  to  bathe  in  the  temple tank  called  Brahmatlrtha  he  took  along  with  him  his son  Sambandhar  also.  Keeping  his  son  on  the  steps  of the  tank  Sivapadaraya  plunged  himself  into  the  waters. Siva  and  Parvatl  who  came  that  way  saw  the  child sitting  alone  and  Parvatl  went  and  fed  him  with  her breast-milk.  From  that  moment  onwards  the  child started  singing  songs  in  praise  of  Siva  and  Parvatl. When  he  grew  up,  he  did  many  wonderful  deeds  visiting many  Siva  temples  of  Pandirajya.  His  father  fixed  up a  marriage  for  him  and  the  bride's  party  assembled even  before  time  at  the  Cidambara  temple.  Tirujna- nasambandhar came  there  in  time  and  standing  before the  temple  deity  sang  a  song  in  praise  of  Siva.  The  song was  greatly  appealing  and  at  the  end  of  the  song  before all  those  assembled  there  Sambandhar  to  the  astonish- ment of  all  merged  with  the  deity. TIRUNAVUKKARASA  (R) .  He  was  a  Saivaite  like Tirujnanasambandhar  (Refer  above)  and  a  disciple  also of  the  latter.  He  was  born  in  the  village  of  Tiruvamur in  South  Arcot  district.  His  father  was  Pugalanar  and mother  Madiniyar  both  of  whom  were  Vellalas.  They got  a  daughter  named  Tilakavatiyar  and  a  son  named Marulnikkiyar.  It  was  this  Marulnikkiyar  who  became famous  as  Tirunavukkara'ar.  This  siddha  who  acquired divine  knowledge  has  composed  4900  songs  in  praise of  Siva  of  which  only  312  are  in  use  now. TIRTHA.  A  holy  place.  Even  from  very  ancient  times the  people  of  Bharata  believed  in  the  sacrcdness  of  holy places  and  they  considered  a  pilgirmage  to  holy  places as  a  part  and  parcel  of  their  life.  Almost  all  the  Puranas 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  1 1  of  Padma  Puriina  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  Prahliida  thus:  "Only those  who  are  pure  in  heart  would  get  the  benefit  of visiting  sacred  places.  It  is  a  sin  for  others  to  do  pilgrim- age. The  banks  of  Gaiiga  are  crowded  with  villages and  cities.  Many  types  of  people  like  Parayas,  Fisher- men, Vaiigas,  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,  Devi  Bhagavata). TlKTHAKOTI.  A  holy  place.  He  who  visits  this  place would  attain  Visnuloka  after  obtaining  the  benefit  of doing  a  Pundarlka  yajna.  (Sloka  121,  Chapter  84, Van  a  Parva). TlRTHANEMl.  A  female  attendant  of  Subrahmanya. (Sloka  7,  Chapter  46,  Salya  Parva). TIRTHAYATRAPARVA.  A  sub-divisional  Parva  of Vana  Parva.  This  comprises  Chapters  80  to  156  of  Vana Parva. TITIKSA.  One  of  the  sixteen  daughters  born  to  Daksa of  his  wife  Prasuti.  Of  these  thirteen  were  married  to Dharmadeva.  Titiksa  was  one  of  them.  The  others were  Sraddha,  Maitrl  etc.  (4th  Skandha  Bhagavata). TITIKSU.  A  King  born  of  the  family  of  Turvasu.  He was  the  son  of  Usinara  and  father  of  Rusadratha. (Chapter  277,  Agni  Purana) . TITTIBHA.  An  asura.  This  demon  shines  in  the  court ofVaruna.  (Sloka  15,  Chapter  9,  Sabha  Parva). TITTIBHASARAS.  A  sacred  pond  near  the  asrama  of Valmiki.  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  Astadikpalakas  for help.  The  Astadikpalakas  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  clay  onwards  the  pond  was  called  Titfibha- saras.  (Tittibha  =  waterfowl.  Saras  =  pond). When  Sita  came  to  the  asrama  of  Valmiki  after  being abandoned  by  Sri  Rama,  Valmiki  wanted  to  test  her chastity.  So  the  sages  asked  Sita  to  enter  the  pond  and reach  the  other  shore.  <-Oh  goddess  of  Earth,  if  even  in TITTIRA 791 TRIDASYU my  dreams  no  other  person  than  my  husband  has entered  my  thoughts,  let  me  reach  the  other  shore  safe." So  saying  Sita  entered  the  water  and  the  goddess  of Earth  placed  her  in  her  lap  and  took  her  to  the  other shore.  Sita  did  not  get  even  wet.  All  the  sages  called  her 'Mahasadhvi'  meaning  supremely  chaste  woman. (Taranga  1,  Alankaravatilambaka,  Kathasaritsagara). TITTIRA.  A  place  of  habitation  in  ancient  Bharata. (Sloka  51,  Chapter  50,  Bhisma  Parva) . TITTIRI  I.  A  kind  of  bird.  To  know  about  the  origin of  this  bird  see  undtr  the  head  Trisiras. TITTIRI  II.  A  celebrated  serpent  born  to  the  sage Kasyapa  of  Kadru,  his  wife.  (Sloka  15,  Chapter  35, Adi  Parva). TITTIRI  III.  A  sage  who  was  a  member  of  the  council of  Yudhisthira.  (Sloka  12,  Chapter  4,  Sabha  Parva). TITTIRI  IV.  A  special  breed  of  horses.  Arjuna  got  this breed  from  Gandharvanagara  during  his  victory  cam- paign. (Sloka  6,  Chapter  28,  Sabha  Parva). TOLA.  A  great  satirical  poet  of  the  Malayalam  Litera- ture. A  great  humorist,  Sanskrit  scholar  and  actor,  he was  minister  to  Bhaskara  Ravi  Varma  who  was  ruler of  Kerala  during  the  period  from  978  to  1027  A.D. According  to  Kodungallur  Kunjikkuttan  Tampuran,  a great  Sanskrit  scholar  and  poet,  Tola  was  born  in Kondolinnaru  in  the  village  of  Airanikkulam  near  Adur in  Cochin  in  a  Nambudiri  family.  His  original  name was  Nilakantha.  When  he  was  a  young  man,  he  was ostracised  from  his  community  for  having  had  illicit connections  with  a  low-caste  servant-maid  named Cakkl.  He  was  wearing  then  a  deerskin  belt  (Tol)  on his  body  as  the  usual  mark  ofBrahmacarins  (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  north- east part  of  Bharata.  (Sloka  69,  Chapter  9,  Bhisma Parva ) . TORAl^ASPHATIKA.  Duryodhana  decided  to  make the  Pandavas  beggars  by  defeating  them  in  a  false  game of  dice.  Dhrtarastra  stood  as  an  accomplice  to  that. To  play  the  game  Dhrtarastra  constructed  a  palace and  that  palace  was  called  Toranasphatika. 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  Dyutabhavana  also.  (Chapter  56,  Sabha  Parva) . TRAlSANI.  A  King  of  the  family  of  Turvasu.  He  was the  father  of  Karandhama.  (See  under  Varhsavali) . TRAIVAL1  (TRAIBALI).  A  sage.  He  shone  as  a membe  in  the  court  of  Yudhisthira.  (Sloka  13,  Chapter 4,  Sabha  Parva). TRAIVARNIKA  (S).  Brahmins,  Ksatriyas  and  Vaisyas are  the  three  castes  of  people  called  Traivarnikas. TRASADASYU.  A  King  of  the  Iksvaku  dynasty.  He accepted  sannyasa  (ascetic  life)  and  became  a  Rajarsi. 1)  Genealogy.  Descending  in  order  from  Visnu-Brahma- Marici-KaSyapa-Vivasvan-  Vaivasvata  Manu  -  Iksvaku- Vikuksi-Sa  ada-Puranjaya  (Kakutstha) -Anenas-  Prthu- la?'  va-Prasenajit  -  Yuvanasva  -  Miindhata  -  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,  Devi  Bhagavata) . (ii)  The  Asvinidevas  once  saved  him  from  defeat  in  a fight.  (Sukta  112,  Mandala  1,  Rgveda). (iii)  Once  Agastya,  Srutarva  and  Bradhnasva,  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.  (Sloka  16,  Chapter  98,  Vana Parva). (iv)  Trasadasyu   was    one    among    those    whose  name should  be  remembered  early  in  the  morning.  (Sloka  55, Chapter  165,  Anusasana  Parva) . TRASARENU.     An  ancient  measure  of  weight  of  metals. Jalantaragate  bhanau Yat  suksmam  drsyate  rajah  / Prathamam  tat  pramananarh Trasarenurh  pracaksate.  // (Sloka  132,  Chapter  8,  Manusmrti). Eight  trasarenus  make  one  Iru.  Three  Irus  make  one Mankatuku.  Three  mankatukus  make  one  Venkatuku. Six  venkatukus  make  one  Madhyastriyava  Three madhyastrlyavas  make  one  kunnikkuru.  Five  kunnikkurus make  one  Masa.  Sixteen  masas  make  one  Suvarna. This  is  the  weight  of  two  and  a  half  varahas.  Four suvarnas  make  one  Pala.  Ten  palas  make  one  Dharana. TRAY  I.  Veda.  Formerly  only  three  Vedas,  Rgveda, Yajurveda  and  Samaveda  were  recognised  and  so  Trayi meaning  group  of  three  was  useJ  to  denote  the  Vedas. (See  under  Veda). TRAYYARUI^A.     A  King    of  the    Solar     dynasty.    He was  the    son    of  Tridhanva    and    father    of   1'risanku. (Chapter  57,  Brahmanda  Purana) . TRAYYARU£TI.     A  sage  of  the  line  of  disciples  of  Vyasa. (See  under  Guruparampara) . TRETAYUGA.  Second  of  the  four  yugas.  Krtayuga, Tretayuga,  Dvaparayuga,  and  Kaliyuga  are  the  four yugas.  There  are  three  thousand  deva-varsas  (divine years)  in  Tretayuga. Sri  Rama  was  born  at  the  end  of  Tretayuga.  Tretayuga came  to  an  end  in  B.C.  867100.  Sri  Rama  ruled  the country  for  eleven  thousand  years. Dasa-varsa-sahasrani Dasa-varsa-satani  ca  / Ramo  rajyamupasitva Brahmalokam  prayasyati.  // (Valmiki  Ramayana). (After  serving  his  land  for  ten  thousand  years  and  an- other ten  hundred  years  ( ten  thousand  plus  thousand years)  Sri  Rama  will  go  to  Brahmaloka) .  When  Rama took  over  the  reins  of  administration  he  was  only forty  years  old.  See  under  Manvantara  and  yuga. (Classical  Sanskrit  Literature). TRIBHANU.  A  King  born  of  the  family  of  Yayati.  (9th Skandha,  Bhagavata) . TRIDASYU.  The  son  born  to  Agastya  of  Lopamudra. (See  under  Idhmavaha). TRIDHAMA 792 TRIJATA TRIDHAMA.  The  tenth  incarnation  of  Siva.  At  this time  Bhrgu  Maharsi  was  Vyasa.  (Siva  Purana,  Sata- rudrasaiiihita) . TRIDHANVA.  A  King  of  the  Solar  dynasty  who  was the  grandfather  of  frisariku.  (7th  Skandha,  Devi Bhagavata). TRID1VA.  A  river  of  Bharata.  (Chapter  9,  Bhisma Parva). TRIGA5IGA.     A    holy    place.    (Sloka    29,   Chapter   84, Vana  Parva). TRIGARTA.  A  powerful  kingdom  of  ancient  Bharata. There  are  several  references  in  the  Mahabharata  to  the Kings  of  Trigarta.  The  following  are  a  few  of  them worth  noticing  :  — (i)  The  Pandavas  passed  through  the  country  of Trigarta  while  they  were  wandering  in  the  forests  after the  fire  accident  at  the  waxpalace.  (Sloka  2,  Chapter 155,  Adi  Parva). (ii)  Arjuna  during  his  victory  march  to  the  north defeated  the  King  of  Trigarta.  (Sloka  18,  Chapter  27, Sabha  Parva). (iii)     Nakula    once  conquered  the  country  of  Trigarta. (Sloka  7,  Chapter  32,  Sabha  Parva). (iv)   The   Kings    of  Trigarta    used    to    pay  tribute  to Dharmaputra.  (Sabha  Parva,  Chapter  52,  Sloka  14). (v)  A  King    of  Trigarta    once  killed  the  horses  tied  to the     chariot     of    Dharmaputra    and    then    committed suicide.  (Sloka  12,  Chapter  271,  Vana  Parva). (vi)  A    King  of  Trigarta   named  Suratha  was  slain  by Nakula.  (Sloka  18,  Chapter  271,  Vana  Parva) . (vii)  Suiarma,  King    of  Trigarta  with  his  army  joined the  Kaurava  side  and  carried    away    the    cattle   of  the King   of  Virata    and    also   fought    with    him.    Arjuna during    his    stay    incognilo  at  the  palace  of  the  King  of Virata    killed    many    Trigartas.    (Chapter    32,    Virata Parva). (viii)  Susanna,  King  of  Trigarta,  took  the  King  of Virata  as  a  captive  and  enraged  at  this  Bhlmasena  was about  to  kill  SuSarma  when  Arjuna  intervened  and stopped  him  from  that.  (Chapter  23,  Virata  Parva). (ix)  Satyaratha,  King  of  Trigarta,  had  four  brothers and  the  Pandavas  fought  against  all  the  five.  (Sloka  9, Chapter  166,  Udyoga  Parva). (x)  In  the  Garuda-vyuha  constructed  by  Bhisma (battle  array  in  the  shape  of  a  vulture)  five  Trigarta princes  stood  at  the  head  of  the  formation.  (Chapter 56,  Bhisma  Parva). (xi)  Arjuna  used  the  Vayavyastra  against  the  Trigartas in  the  great  battle.  (Chapter  102,  Bhisma  Parva). (xii)  Sri  Krsna  once  defeated    the   Trigartas.  (Chapter 1 1 , Drona  Parva) . (xiii)  Once  Paras urama  killed  many  Trigartas.  (Chap- ter 70,  Drona  Parva) . (xiv)  There   was   a     fight    between     Satyaki    and   the Trigartas  once.  (Chapter  181,  Drona  Parva). (xv)     Arjuna     who    led   the     sacrificial    horse    of  the Asvamedhayajna  of  Dharmaputra  created    great   havoc to  the  Trigartas.  (Chapter  74,  A£vamedha  Parva). (xvi)  The  Kings  of  Trigarta  live  in  the  court  of    Yama. (Sloka  20,  Chapter  8,  Sabha  Parva). TRTJATA  (GARGYA).  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  Rama  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  Trijata never  knew  about  it  and  when  it  came  to  the  ears  of Trijata's  wife  she  ran  to  the  fields  and  persuaded Trija^a  to  go  and  see  Sri  Rama.  When  Trijata  came  to the  scene,  Rama  had  almost  finished  his  distribution, but  Trijata  took  courage  and  pushing  forward  through the  crowd  approached  Rama  and  said  "Oh,  famous King,  1  am  a  poor  man  with  many  children.  Give something  for  this  poor  man  who  lives  by  farming." Hearing  this,  Sri  Rama  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.  Sri  Rama  gave  him  all  the  cattle  which stood  inside  the  area  covered  by  the  stick.  (Chapter 32,  Ayodhya  Kanda,  Valmiki  Ramayana) . Trijata  was  the  son  of  Visvamitra.  (Sioka  55,  Chapter 4,  Anusasana  Parva). TRIJATA.  A  servant  demoness  of  the  palace  of  Ravana. Trijata  was  one  among  the  demonesses  who  were  deput- ed to  entice  Sita,  sitting  dejected  under  the  Asoka  . tree,  to  the  side  of  Ravana.  All  the  demonesses  slept around  Sita.  Trijata  had  a  dream  one  night  which  is described  in  Chapter  27  of  Sundara  Kanda  thus: "Sri  Rama  dressed  in  pure  white  robes  and  accom- panied by  Laksmana  dropped  to  the  place  from  air  in a  chariot  built  with  ivory  and  drawn  by  a  thousand swans.  After  that  they  came  to  Sita  on  the  back  of Airavata.  Sri  Rama  took  Sita  in  his  lap  and  rose  up into  the  air.  They  went  high  to  reach  the  Sun  and Sita  was  seen  patting  on  the  Sun  and  the  moon.  Then Airavata  which  was  carrying  Rama,  Sita  and Laksmana  came  to  the  top  of  Lanka.  Then  they  came to  this  place  in  chariot.  Then  they  travelled  to  the north  in  a  Puspaka  vimana.  Ravana  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  Ravana 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  Ravana  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. Kumbhakarna  also  was  subjected  to  her  torture.  All the  members  of  Ravana's  family  were  seen  smeared with  oil.  After  that  they  all  travelled  south  again. At  that  time  Ravana  was  seen  on  the  back  of  a  hog, Kumbhakarna  on  the  back  of  a  camel  and  Indrajit on  the  back  of  a  crocodile.  Vibhisana  alone  was  seen standing  near  the  Puspaka  Vimana  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  Lanka  with  its  whole army  fell  into  the  ocean.  Then  a  monkey  messenger of  Sri  Rama  burnt  the  city  of  Lanka.  All  the  women demonesses  and  Kumbhakarna  were  seen  lying  in  a  cow- dung  pit  wearing  red  dress," TRIKAKUBDHAMA 793 TRIPURA When  Trijata  repeated  her  dream  to  her  companions all  were  frightened  to  death.  After  the  Rama-Ravana, battle,  it  is  stated  in  Valmiki  Ramayana,  that  Sri Rama  gave  presents  to  Trijata. (Sloka  41,  Chapter  291, Vana  Parva) . TRIKAKUBDHAMA.  A  synonym  of  Mahavisnu.  (Sloka 20,  Chapter  140,  Anusasana  Parva). TRIKUTA.  A  mountain.  There  are  twenty  mountains on  the  four  sides  of  Mahameru  including  Trikuta. Puranas  say  that  the  city  of  Larika,  the  abode  of Ravana,  was  at  the  top  of  Trikuta.  Mahameru  is  at  the north  of  Bharata.  Lanka  is  to  the  south  of  Bharata. Then  how  is  it  possible  for  Lanka  to  be  on  the  top  of Trikuta  ? There  is  a  story  to  substantiate  this  belief.  Once  there arose  a  quarrel  between  Vasuki  and  Vayubhagavan and  they  decided  to  find  out  who  between  the  two  was more  powerful.  Vasuki  went  and  lay  wound  round Mahameru  so  tightly  that  even  Vayu  (air)  could  not enter  it.  Vayu  got  enraged  and  broke  into  a  cyclone shaking  the  whole  world.  Even  Mahameru  began  to shake  but  Vasuki  lay  unaffected.  The  Cyclone  began  to increase  in  vigour  and  the  devas  were  frightened  and they  went  to  Mahavisnu  accompanied  by  Siva  and Brahma.  After  hearing  their  story  Visnu  called  Vasuki and  Vayu  to  his  side  and  commanded  them  to  stop  the quarrel.  Vasuki  then  unwound  a  part  of  his  winding and  that  was  from  Trikuta.  At  once  Vayu  entered there  and  separating  Trikuta  from  other  parts  carried it  away  and  dropped  it  in  the  southern  sea.  It  fell  to the  south  of  the  southern  end  of  Bharata.  Lanka  is  the city  built  on  it  by  the  celebrated  architect, Visvakarman. TRILOKlTILAKA.  A  Yogesvari  mantra.  If  one  mutters this  mantra  (a  sacred  prayer  addressed  to  a  deity)  one hundred  and  one  times  daily,  one  will  become  omnis- cient. Not  only  that,  he  would  be  able  to  move  about to  any  place  he  wants.  The  mantra  is  this:  "Hrirh Gauri,  Rudramayi  te  yogesvari  hum  phat  Svaha"  (6th Skandha,  Devi  Bhagavata) . TRINETRA.  A  minister  of  Mahisasura.  The  cabinet  of Mahisasura  was  extremely  strong  and  brilliant.  Ciksura, virile  and  an  expert  in  military  science,  was  the  Defence minister.  The  great  economist,  Tamra,  was  the  minister for  finance.  Udarka  was  the  Commander-in-Chief  and the  three  advisory  members  were  Baskala,  Trinetraand Kalabandhaka.  Sukracarya  was  the  minister  for  edu- cation. (5th  Skandha,  Devi  Bhagavata). TRIPADA.  A  demon.  In  the  battle  between  the  demons and  the  devas  Subrahmanya  slew  this  demon.  (Sloka 75,  Chapter  46,  Salya  Parva) . TRIPURA.     A  phantom  city  built  by  Maya. 1 )  Origin.  Kasyapa  Maharsi  son  of  Marici  and  grand- son of  Brahma  had  many  wives.  Of  them  Aditi  got  the first  place  and  Dili  the  second  place.  Both  of  them  were daughters  of  Daksa  Devas  were  born  of  Aditi  and  the asuras  were  born  of  Dili.  Armies  of  asuras  under  the leadership  of  Surapadma,  Simhavaktra,  Tarakasura, Gomukha,  Hiranyaksa,  and  Hiranyakagipu  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  Subrahmanya  slew Tarakasura  the  asuras  became  very  weak. At  this  stage  Kamalaksa,  Tarakaksa  and  Vidyunmall, sons  of  Tarakasura,  did  severe  penance  and  made  Brahma appear  before  them.  They  demanded  a  boon  that  they would  never  be  killed  by  anybody  in  any  of  the  three worlds.  Brahma  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."  Brahma 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.  Tarakaksa  took the  golden  one,  Kamalaksa  took  the  silver  one  and Vidyunmall  took  the  iron  one.  The  asuras  started living  in  these  cities.  The  three  puras  were  respectively in  Svarga,  Akasa  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  Bana.  Hiranya- kasipu'sson  was  Prahlada.  Prahlada's  son  was  Viro- cana.  Mahabali  was  Virocana's  son  and  Bana  was Mahabali's  son  (Chapter  14,  Padma  Purana) .  All  these three  cities  together  were  named  Tripura. 2 )  Mrtasanjivani  Vapi.      (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  Tarakasura,  did  penance and   made    Brahma   appear   before     him     in    person. According  to  a  request  from  Hari  Brahma  made    Maya build  a  tank  wonderful    in    nature.    Brahma   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  $iva.T\\&  aggrieved  devas  approach- ed Brahma  and   finding  him  incapable   of  helping  took him  to  Siva.  Siva  heard  everything   and   assured    them that  he  would  kill  them  when  they  next  met  together  at the  end  of  a  thousand  years. 4)  Siva  makes  preparations.  As  a  first  step  to  the  slaughter of  the  Tripuras,  Siva  sent  Narada  to  Tripura.    Narada by  his  unusual  spiritual  powers  made  the  asura  women feel  more  and  more  attached  to  the  devas.  Siva  at  that time  thinking  about  the  convenience    for   a   fight   with the  Tripuras  came  and  settled  down   on   the   shores   of the  river  Narmada.    That  was  how   Narmada     became a  holy  river.    (Chapter  13,  Padma  Purana) . Siva  had  to  make  grand  preparations  for  a  fight  with the  Tripuras.  He  invoked  half  the  strength  of  the  devas to  himself  to  make  Sivagakti  (Javelin  of  Siva)  greater than  Asuras akti.  The  devas  made  Visvakarma  construct a  special  chariot  for  Siva.  On  the  banks  of  the  river Narmada  at  a  place  which  became  renowned  as Mahesvara  Siva  stayed  for  a  thousand  years  thinking about  the  fight  with  the  Tripuras.  He  made  the  mount- ain of  Mandara  his  bow,  Vasuki,  the  string  and Visnu  his  arrow.  He  installed  Agni  at  the  tip  and  Vayu at  the  bottom  of  the  arrow.  Four  devas  stood,  as  horses to  his  chariot.  The  earth  itself  was  the  chariot  and  all TRIPURI 794 TRISASIKU  I the  animate  and  inanimate  objects  of  the  devaloka arrayed  at  different  parts  of  the  chariot.  On  the  wheels stood  the  As vinldevas  and  Cakrapani  stayed  on  the axle.  Gandharvas  took  places  on  the  spokes.  Indra stayed  on  the  bow  and  Vaisravana  on  the  arrow.  Yama took  his  place  on  the  right  hand  and  the  dreadful  Kala on  the  left  hand.  Brahma  acted  as  the  charioteer. Equipped  thus,  Siva  stayed  in  the  godly  chariot  for  a thousand  years.  When  the  three  cities  joined  together in  the  sky  Siva  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  Siva  burnt  the  cities  and the  Tripuras  were  burnt  to  death.  (7th  Skandha, Bhagavata;  Chapters  31  to  34,  Padma  Purana;  Chapters 33  and  34,  Karna  Parva) . TRIPURI.  An  ancient  country  of  South  India.  Sahadeva during  his  victory  march  conquered  this  country.  (Sloka 60,  Chapter  31,  Sabha  Parva). TRIRATHIKA  (S).  (Three  charioteers).  Asvatthama, Krpa  and  Satyaki,  the  three  eminent  bow-men  who took  part  in  the  Bharata  battle  were  called  Trirathikas meaning  three  great  charioteers.  (See  under  A£vat- thama) . TRIRAVA..  One  of  the  children  of  Garuda.  (Sloka  1 1 , Chapter  101,  Udyoga  Parva). TRISASIKU  I.  (SATYAVRATA,  MATA&GA).  A celebrated  King  of  the  Solar  dynasty. 1 )  Genealogy.  Descending  in  order  from  Brahma  — Marici  —  Kasyapa  —  Vivasvan  —  Vaivasvata  Manu — Iksvaku — Vikuksi — SasTida — Puraiijaya  (Kakutstha) — Anenas— Prthulasva  —  Prasenajit,  YuvanasVa-  Man- dhata — Purukutsa — Trasadasyu — Anaranya —  Haryas  va Vasumanas  —  Sudhanva  —  Trayyaruna  —  Satyavrata (TriSanku) . 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    Trayyaruna  and  told    him what  a  shameful  crime  his  son  had  committed.  The  enrag- ed 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  Vasistha,   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 Vasistha. 3)  Satyavrata  and  Visvamitra' s  family.     When  his   only son  Satyavrata  was  turned  out  from    the    family,  King Trayyaruna  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  VisViimitra. Visvamitra  at  that  time  had  gone  to  the  shores  of  river Kausiki  for  doing  penance.  Vilvamitra's  family  consist- ing 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  Visvamitra. He  removed  the  darbha  rope  from  the  child's  neck  and the  child  got  the  name  of  Galava  from  that  time  on- wards. (Gala  =  neck) .  He  promised  them  he  would daily  place  enough  meat  at  the  foot  of  a  tree  near  the aSrama.  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  Vasistha  and   the  name   of   TriSanku.      When Trayyaruna  went  to  the  forests  to   do    penance,    it  was Vasis^ha  who  was  managing  the  affairs    of  the    palace. The   heir-apparent   Satyavrata   lived    in    the    hut   of  a candala.     Every   minute   Satyavrata's    hatred    towards Vasistha  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    asrama   ofVasistha where   he    saw    Nandini,  the  beloved  cow  of  the  sage, grazing  by  the  side  of  the    asrama.    Anger,    desire    and hunger  made  him  imprudent  and    without   thinking    of the   consequences   Satyavrata  killed   Nandini  and  after eating  enough  to  appease  his  hunger   took    the   rest    to feed  the  family  of  Visvamitra.    The  wife  of  Visvamitra little  knowing  that    it    was  cow's   flesh    cooked    it    and ate  it. That  night  when  Vasistha  came  to  the  asrama  he  found Nandini  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 candala.  Three  sankus  (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,  Trisanku  (Three  Sankus).  Instantly Satyavrata  became  a  candala  and  started  roaming about  in  the  streets. 5)  Trisanku  becomes  King.     TriSanku,  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 rsis  and  Brahmins  to  do  a  yaga  and  get  himself  absolved of  all  his  sins.  But  nobody  was  willing  to  help  a  wretch- ed 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  appear- ed   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 TRlSAisIKU  I 795 TRlSOKA 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  asrama  in  a  pensive  mood.  Narada  went  and  in- formed 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  Candala  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  Vasistha  first for  this  purpose.     But  the    family   preceptor    told    him there   was  nothing  in  the  Sastras  about  any  yaga  which could  help  one  to  go  bodily  to    heaven.     Disappointed he  approached  the  sons  of  Vasistha  who  ridiculed  him when    he   told  them  of  his  queer  desire.     Trisariku  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  Vasistha  and his  sons  and  they  cursed  him  and  made  him  a    candala again.  Trisanku  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  candala  he  would  not  be recognised  by  his  wife  and  children. Haris  candra,  son  of  Trisanku,  heard  about  the  curse  on his  father  and  seat  the  ministers  to  fetch  his  father  to the  palace.  But  Trisanku  did  not  come  back  and  so  the ministers  made  Harixcandra  the  king  of  Ayodhya. 7)  Visvamitra  meets  Trisanku.  When  Hariscandra  became king,  Trisanku  was  living  in  Ambavana  (forest  of  Amba) as    a   great  devotee  of  the  goddess.     It  was  at  that  time that  Visvamitra  returned  home  after  his  penance.  Visva- mitra  enquired  of  his   wife  how  they  managed  to  live during  the  great  famine.  Then  SatyavatI,  wife  of  Visva- mitra, told  him  the  whole  story  of  how  Satyavrata  helped them,    why  he  killed  Nandini,  Vasisfha's  cow,  and  how they  ate  cow's  flesh,  how  Satyavrata  was  cursed  to  be  a candala,  how  he  was  called  back  as  king  and  how  he  was at    that    time  living  in  Ambavana.     The  eyes  of  ViSva- mitra  became  wet  when  he    heard  the    sorrowful    story and  he  decided  to  end  the  candalatva   (state  of  being  a candala)  of  Satyavrata.  He  went  straight  to  Ambavana and  met  Trisanku  there. 8)  Trisanku  Svarga  (Heaven  of  Trisanku)  .Visvamitra  pro- mised Trisanku  that  he  would  send  him  to  heaven  bodily a.nd  made  preparations  for  a  yaga.  No  other    sage   par- took   in  the  yaga  because  of  instructions  from  Vasistha. But  undaunted,  Visvamitra  conducted  the   yaga   alone and,  as  the  power  of  his  performances   increased,   Tri- sanku  started   rising  bodily  from  earth  slowly  and  soon rose  up  to  heaven.     When  the  devas  found    a    Candala 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  TrKaiiku came  falling   down  with  his  head  turned  downwards    to the   earth.      Trisanku    cried    loudly  calling  Visvamitra by  name.     When  Visvamitra,  hearing  the  noise,  looked up  he  saw  poor  Trisanku  descending   fast  from    heaven with  his  head  turned  upside  down.     Visvamitra's  anger knew  no  bounds  and  he   roared    aloud    "Let   Trisanku stay   where    he  is  now."     Trisanku  stopped  in  mid-air. Indra  did  not  allow  Trisanku  to  come   up    and    Viiva- mitra  did  not  allow  him  to  come  down.  Indra  then  made a  separate  heaven  for.  Trisanku  below  the  original heaven.  Then  Visvamitra  started  to  create  another  Indra and  devas  for  the  new  heaven.  The  devas  were  frightened and  Indra  then  approached  Visvamitra  and  requested him  to  desist  from  his  attempt  to  make  duplicate  devas promising  him  that  he  would  give  Trisariku  a  seat  in his  heaven  itself.  Visvamitra  agreed  to  it.  At  once Indra  brought  a  golden  Vimiina  and  took  him  bodily  to heaven.  (Sargas  57  to  59,  Balakanda,  Valmiki  Ramayana 7th  Skandha,  Devi  Bhagavata;  9th  Skandha,  Bhagavata; Chapter  13,  Harivarhsa;  Sundara  Kanda,  Kamba Ramayana:  Chapter  71,  Adi  Parva;  Chapter  12,  Sabha Parva ) . TRlSA&KU  II.  A  philosopher.  He  is  mentioned  in several  places  in  Taittirlyopanisad. TRISAVAKfA.  A  sage.  When  he  went  to  Hastinapura  as a  messenger  of  peace,  he  met  Sri  Krsna  on  the  way. (Chapter  83,  Udyoga  Parva). TRISIRAS  I.  A  demon  who  was  a  friend  of  Ravana.  The Khara-Dusana-Trisiras  combination  led  the  attack  on Sri  Rama  in  the  forest  of  Dandaka  when  Laksmana  cut off  the  nose  and  breasts  of  the  demoness  Surpanakha. Rama  and  Laksmana  killed  all  the  three.  Trisiras  was a  powerful  fighter  and  Sri  Rama's  forehead  was  wounded by  an  arrow  from  Trisiras.  The  latter  came  and  fought in  a  chariot  drawn  by  four  horses.  He  was  killed  by  an arrow  from  Rama.  (Sarga  26,  Aranya  Kanda,  Valmiki Ramayana) . TRISIRAS  II  (VlSVAROPA).  Once  there  was  a  celebrat- ed Prajapati  of  name  Tvasta.  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  Recana, a  powerful  son  and  named  him  Visvarupa.  The  boy  had three  heads  and  so  he  was  called  Trisiras  (Tri=Three Siras — 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  Airavata went  and  killed  the  sage  by  his  Vajrayudha.  Indra feared  whether  Trisiras  would  come  to  life  again  and wreak  vengeance  on  him.  So  he  ordered  a  carpenter standing  nearby  to  bring  to  him  the  three  heads  separat- ed 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 Kapinjala  birds;  from  the  head  used  for  drinking  wine rose  Kalapinga  birds  and  from  the  third  rose  the  Tittiri birds.  When  the  birds  thus  rose  to  the  air  Indra  was convinced  that  Trisiras  was  dead  and  he  went  away. See  under  Visvarupa.  (6th  Skandha,  Devi  Bhagavata). TRlSOKA.  A  sage  who  was  the  son  of  Kanva.The  Asvinl- devas  once  redeemed  the  cows  belonging  to  this  sage. (Sukta  112,  Anuvaka  16,  Mandala  1,  Rgveda) . TRISR5IGA 796 TRIVAVARTA TRlSR&GA.  A  mountain.  This  stands  to  the  north  of Mahameru.  Mahameru  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  Jathara  and  Devakuta. Pavamana  and  Pariyatra  stand  to  the  west  while  to  the south  are  Kailasa  and  Karavlra.  On  the  north  are Tri'rnga  and  Makaragiri.  (8th  Skandha,  Devi  Bhaga- vata). TRISROTASl.  A  sacred  river.  This  river  lives  in  the court  of  Varuna  worshipping  him. (Sloka  23,  Chapter  9, Sabha  Parva) . TRISTHANA.  A  holy  place.  If  one  lives  and  fasts  here for  one  month,  one  would  be  able  to  see  God.  (Sloka  15, Chapter  25,  Anusasana  Parva). TRISTUP.  One  of  the  seven  horses  tied  to  the  chariot  of Surya.  The  seven  horses  are ;  Gayatri,  Brhati,  Usnik, JagatI,  Tristup,  Anustup  and  Pankti.  (Chapter  8,  Ariisa 2,  Visnu  Purana). TRlStJLA.  A  weapon  of  Siva  with  the  Vaisnava  tejas (brilliance  of  Visnu)  obtained  by  churning  Surya. ViSvakarma  made  the  following:  Cakrayudha  (Discus weapon)  of  Visnu,  Tris'ula  (three-forked  spike)  of  Siva, Puspaka  Vimana  (Aerial  chariot)  of  Kubera  and  the weapon  Sakti  of  Subrahmanya.  (Chapter  2,  Amsa  3, Visnu  Purana).  (See  under  Visvakarma  for  more details) . TRlSOLAKHATA.  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  Ganapati.  (Chap- ter 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  yagas.  Of  these  Trita once  fell  into  a  well  while  drawing  water  and  the asuras  closed  the  well.  But  Trita  escaped  opening  the top.  (Sukta  52,  Anuvaka  10,  Mandala  1,  Rgveda). (ii)  Once  Ekata,  Dvita  and  Trita  were  stranded  in  a desect  and  desperately  needed  water  to  quench  an  in- creasing 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 AsVinidevas  for  help  and  they  appeared  before  him and  rescued  him  from  the  well.  (Sukta  105,  Mandala  1, Rgveda) . TRIVARCAS  (TRIVARCAKA).  A  sage  who  was  the son  of  AAgiras.  He  joined  with  four  other  sages  and did  penance  and  produced  a  son  named  Pancajanya equal  to  the  god  Agni  in  splendour.  The  other  four sages  were  Kasyapa,  Prana,  Cyavana  and  Agni. (Slokas  1  to  5,  Chapter  220,  Vana  Parva). TRIVAKRA.  A  hunchback  of  a  woman  who  was  en- gaged in  the  work  of  making  scented  cosmetics  for Karhsa.  This  woman  saw  Sri  Krsna  on  his  way  to  the palace  of  his  uncle  Karma  in  Mathurapurl.  Even  at the  first  sight  she  felt  a  great  respect  and  devotion towards  Krsna  and  she  gave  him  the  scented  cosmetics she  was  carrying  to  Karhsa.  Krsna  placed  a  foot  of his  on  hers  and  holding  her  chin  by  both  the  hands  rais- ed it  up  and  lo  !  she  stood  straight  without  her  hunch. She  requested  Krsna  to  stay  with  her  that  night  but Krsna  left  her  saying  he  would  stay  with  her  on  another day  which  he  did  the  next  day  itself.  (10th  Skandha, Bhagavata) . TRIVIKRAMA.     Another  name  for  Vamana. TRIVIKRAMASENA.     A    mighty  king. TRIVISTAPA.  A  sacred  place  inside  Kuruksctra.  If one  bathes  in  the  holy  tank  there  and  worships  Siva one  would  go  to  heaven.  (Chapter  83,  Vana  Parva) . TRNABINDU  I.  A  lake  in  the  forest  of  Kamyaka.  The Pandavas  once  during  their  exile  went  to  Trnabindu- saras  from  Dvaitavana.  (Sloka  13,  Chapter  258,  Vana Parva) . TRNABINDU  II.  A  sage.  This  sage  sat  and  did penance  at  a  place  called  Rsitirtha.  (Chapter  20, Padrna  Purana) . 1)  Grandfather  of  Visravas.     Vi>'ravas,  father    of  Ravana was  the  son  of  Maninl,  daughter   of  Trnabindu.  There is  a  story  about  him  in  Uttara  Ramayana. Once  the  sage  Pulastya  was  doing  penance  in  a  seclud- ed place  in  the  Himalayas  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.  Maninl,  daughter of  Trnabindu  went  to  this  place  unaware  of  the  curse and  got  pregnant.  She  came  weeping  to  her  father  and Trnabindu  immediately  took  his  daughter  to  Pulastya and  asked  him  to  marry  Maninl.  Pulastya  married Maninl  and  ViSravas  was  born  to  her. 2)  How  he    cursed    Hanuman.     Once   Hanuman   caught hold  of  a  lion  and   elephant     in    fight    and    tied    them each  to  a   post   on    the    two    sides   of  the   asrama   of Trnabindu.     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  aSrama  and knew  by  his  divine  powers  that  the  perpetrator    of  that deed  was    Hanuman  and  so  he  cursed  him   saying  that he    would     lose    all    his      divine     powers    forthwith. Hanuman    begged    for   relief  and  the  sage  said  that  he would  regain  his  powers  at    the    time   of  his    going    in search    of  Slta   when    another    member  of  his   species would  remind  him  of  his  lost  divine  powers.    Hanuman remained  oblivious  of  his  powers  till  the  time  when    the monkeys    were   trying    to    leap    to    Lanka    from    the Mahendra  mountain  on  the  shores  of   Bharata.  Jamba- van,   a    mighty    monkey    chief  called  Hanuman  to  his side  and  made  him  understand  the  great    powers   latent in  him.  From  that  moment  onwards  Hanuman  regained his  lost  powers  and    became  his   old    self.    (See   under Hanuman). TRNAKA.  A  saintly  King.  He  sat  in  the  court  of Yama  and  worshipped  him.  (Sloka  17,  Chapter  8, Sabha  Parva) . TRl^APA.  A  Deva  Gandharva.  He  partook  in  the Janmotsava  of  Arjuna.  (Sloka  56,  Chapter  122,  Adi Parva) . TRNASOM.A&GIRAS.  A  sage  who  lived  in  the  south  of Bharata.  (Sloka  34,  Chapter  150,  Anusasana  Parva). TRNAVARTA.  A  demon  who  was  the  son  of  Taraka- sura.  This  demon  was  living  serving  Karhsa.  Karhsa once  sent  Trnavarta  to  kill  Krsna  growing  up  in Ambadi.  Trnavarta,  in  magic  disguise  went  to  the TRTlYA 797 TULASl house  of  Nandagopa.  Even  when  he  entered  the  place bad  omens  were  visible.  Yasoda  was  breast-feeding baby  Krsna  keeping  the  babe  in  her  lap.  Soon  Yasoda 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  Yaloda  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. Trnavarta  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  s-o  much  that  Trnavarta, 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  Trnavarta  finding  no  escape  from the  tight  hold  which  suffocated  him,  fell  to  the  ground dead  on  a  hard  rock.  ( 10th  Skandha,  Bhagavata). TRTlYA.  A  river.  This  river  sat  in  the  court  of  Varuna worshipping  him.  (Sloka  21,  Chapter  9,  Sabha  Parva). TRUTI  I.  Thirty  alpakalas  make  one  Truti.  (See  under Ka.lama.na) . TRUTI  II.  A  female  attendant  of  Subrahmanya.  (Sloka 17,  Chapter  46,  Salya  Parva). TRYAKSA.  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.  (Sloka  17,  Chapter  51,  Sabha  Parva). TRYAMBAKA.  One  of  the  Ekadasa  Rudras  (eleven Rudras).  See  under  Ekadas'arudra). TUGRA.  A  King  extolled  in  the  Rgveda.  This  King sent  his  son  Bhujyu  with  a  large  army  by  sea  to conquer  his  enemies  in  dvipantara.  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'vinidevas  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.  (Sukta  116, Mandala  1,  Rgveda,  Anuvaka  17). TUHARA.  A 'soldier  of  Subrahmanya.  (Chapter  45, Salya  Parva) . TUHUiVrpA.  A  demon.  This  demon  was  born  to Kasyapa  of  his  wife  Danu.  (Chapter  65,  Adi  Parva) . Accompanied  by  Tarakasura  this  demon  once  attacked Subrahmanya.  Tuhunda  threw  an  iron  mace  against Ganapati  who  blocked  his  chariot.  By  a  single  stone  of Ganapati,  the  diamond-studded  mace  of  the  demon broke  into  six  pieces.  When  he  found  his  mace  gone the  demon  caught  hold  of  Ganapati  and  beat  him  with a  spiked  club  on  his  forehead.  Ganapati  cut  him  with his  weapon  (Axe)  'Venmazhu'.  The  demon  fell  to  the ground  in  two  pieces  but  still  his  hold  on  Ganapati was  not  released.  Ganapati  tried  his  best  but  could  not loosen  the  hold.  Then  Kundodara,  a  leader  of  the attendants  of  Ganapati  smashed  the  hands  of  Tuhunda with  an  iron  mace.  Tuhunda  was  killed  thus.  (Chapter 65,  Vayu  Purana) . This  Tuhunda  was  born  in  his  next  life  in  the  world  as a  King  called  Senabindu.  (Sloka  19,  Chapter  67,  Adi Parva) . TULADHARA.  A  charitable  and  righteous  Vaisya  who lived  in  Ka£I.  He  gave  the  sage  Jajali  dharmopades a and  both  of  them  entered  heaven.  (See  under  Jajali) . TULAPURUSADANA.     See  under  Merudana. TULASl.  (Holy  Basil  plant. 1)  General  information.     Tulasi     is    a     plant    held   most .  sacred  by  the  Hindus.  There  is  a  Puranic  background  for Tulasi  attaining  this  spiritualistic  importance.  In  fact it  is  Mahalaksmi,  wife  of  Visnu,  who  had  herself  taken the  form  of  Tulasi.  There  is  a  story  about  it  in  Devi Bhagavata. 2)  The   curse     of     Sarasvati.     Sarasvatl,     Ganga     and Laksmi  were  all,  in  the  beginning,  wives  of  Mahavisnu. The  Lord  loved  all  the  three  equally.  One    day    all   the four   were   sitting    together    when    Ganga   sent    lustful glances    at   Visnu  which   was    immediately  noticed  by both    Sarasvati   and    Laksmi.    Sarasvati   got  angry  and rising  up  caught  hold  of  the  hair  of  Ganga  and  dragged her  to  the  ground.  Laksmi  then  caught    hold    of  Saras- vati   to     prevent   further   assault     but    Sarasvati  then poured   all   her    rage   on  Laksmi  and  cursed  her  to   be born  as   a   plant   on   earth.  GaiigadevI   could  not  bear this   and   she  cursed  Sarasvati    to  be  born  as  a  river   on earth.  Sarasvati  retorted  with  a  curse    that   Gauga    also would    be    born   as  a  river.  When  the  whole  tumult  was over  Visnu  called    Laksmi  to  his    side    and    said — "Oh Devi,  do  not  worry.     Things  have  happened  as    predes- tined. You  go  and  be  born  as  the  daughter  of  Dharma- dhvaja  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  Tulasi.  When  you  will  be  thus  living    as   Tulasi, a  demon  named    Sankhacuda    with   part    of  rny  virile strength  will  be  born  and  he  will  marry  you.  Then    you can   come   back    to   me.  The  holy  river  Padmavati  will also  be  another  form  of  your  spirit." 3)  The  story  of  Dharmadhvaja.     Who   was   this    Dharrna- dhvaja  to  whom  was  born  Mahalaksmi  as  a    daughter  ? In  times  of  old  there  was  a  Manu    called  Daksasavarni who  was    extremely  virtuous  and  a  part  of  Visnu.  Des- cending    from     Daksasavarni     were     Brahmasavarni- Dharmasavarni-Rudrasavarni-Devasavarni-Indrasavarni Vrsadhvaja.    This   last    named  was   a    great  devotee  of Siva  and  because  of  his  great  affection  for  this    devotee Siva  lived  a  whole  period  of  a  devayuga  in  the    aSrama of  Vrsadhvaja.  King  Vrsadhvaja  by  an  edict  prohibited the  worship  of  any  other  deity  than  Siva  in  his  country. Even  the  worship  of  Mahalaksmi  ordained  by  the  Vedas during    the   month  ofBhadra  (September)  became  ex- tinct.   All    Yagas  and  worship  of  Visnu  came  to  a  stop. Surya  (Sun-god)  got  angry  at    this    belittling    of  other gods  than  Siva  and  cursed  the  King  Vrsadhvaja  that  he would   cease    to    be  prosperous.  Siva  did  not  like  it  and he  went  to    punish    Surya   holding  his    trident    in   his hand.    Surya   was   frightened   and   he    approached  his father   Kasyapa.    Kasyapa    and  Surya  went  to  Brahma and  acquainted  him  with  all  details.    Brahma    also   was helpless  in  the  matter  and  so  all  the  three  of  them   went to    Mahavisnu.  They    prostrated  before  Visnu  and  told him    all.  At  that  time  Siva   also  came  there.  Addressing all   of  them  Visnu    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  Kusadhvaja. They  are  dull  and  splendourless  now  because  of  the  curse of  Surya  and  are    now    worshipping    Laksrnl."    Saying thus  Visnu  disappeared. TULASI TUMBURU  I 4)  Birth   of    Tulasi.     Dharmadhvaja     and  Kusadhvaja did    penance   to    propitiate    Mahalaksml.    Kusadhvaja had  a  wife  named  Malavati.  She  bore  a  daughter  named Vedavati.  Sita,  wife  of  Sri  Rama,  was  a  rebirth    of   this Vedavati. King  Dharmadhvaja  had  a  wife  named  Madhavl.  Mahft- laksmi  entered  her  womb  as  an  embryo  and  after  a  hund- red years  Madhavl  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  Tulasi,  meaning matchless.  ( Tula  =  match).  This  Tulasi  abandoning  all worldly  pleasures  went  to  Badarikasrama  and  started  doing penance  there  with  the  prayer  that  Mahavisnu  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  ano- ther 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  Brahma appeared  and  asked  her  the  object  of  her  Penance.  She replied  she  wanted  Mahavisnu  to  be  her  husband. Hearing  this  Brahma  said  thus — "Devi,  you  know  the cowboy  Sudama  born  of  a  part  of  Sri  Krsna.  That brilliant  cowboy  has  now  been  born  on  earth,  due  to  a curse  of  Radha,  as  a  demon  named  Sankhacuda.  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  Narayana.  At  that time  a  part  of  your  divine  body  will  remain  on  earth  as a  plant  named  Tulasi.  Tulasi  will  become  the  most sacred  of  all  plants,  dear  to  Visnu,  and  all  worship without  using  Tulasi  leaves  would  be  ineffective." 5)  Marriage  of   Tulasi.     Due    to    a    curse    of    Radha, Sudama,    the   cowboy,    was    born  on  earth  as  a  demon named  Sankhacuda.  He  did  penance  sitting  at  Badarik- aSrama    and    obtained  Visnukavaca.  Another  object  of his  was  to    marry  Tulasi.    He   obtained    a   boon   from Brahma    that   his   death    would    occur    only  when  the Visnu  Kavaca  was    removed    from    his    body   and    the chastity    of  his  wife  was  lost.  At  that  time  Sankhacuda and  Tulasi   met    each    other   in    the    forests   and  were married.    Sankhacuda,    brilliant   and     majestic,    went about    with    Tulasi  in  amorous  sports  creating  jealousy even   among    the   devas.  His  arrogance  gave  innumer- able troubles  to  the  devas  and  they  along  with  Brahma and    Siva     approached     Mahavisnu     for     a    remedy. Visnu  then  sent  Siva  with  his  spike  to  kill  Sankhacuda and  he  himself  started  to  molest  the  chastity  of  his  wife Tulasi.     Saiikhacuda    took    leave    of    Tulasi     to     go and  fight  with    Siva.  When  Tulasi  was  thus  left  alone, Mahavisnu    in   the   form    of  Sankhacuda    approached Tulasi  and  after  some    preliminary    talks    entered    into sexual    acts.  Tulasi   found  some  difference  in  the  usual sexual  methods  and  suspecting  foul  play  jumped    up    to curse    the   impostor.    At    once  Mahavisnu  appeared  in his  true  form  and  said  "You  have  been    doing   penance for    a    long  time    to   get   me   as   your   husband.    Your husband    Sankhacuda   was   the    chief  of  my  Parsadas, Sudama.  It  is  time  for  him  to  go  back    to  Goloka    get- ting  himself  released  from  the  curse.  By  this  time  Siva would  have    killed  him    and    he   would    have    gone    to Goloka    as    Sudama.  You  can  now  abandon  your  body and  come  with  me  to  Vaikuntha  to  enjoy  life  as  rny wife. Your  body  will  decay  and  become  a  holy  river  named Gandaki:  your  hair  will  become  Tulasi  plant  the leaves  of  which  will  be  held  sacred  in  all  the  three worlds." Tulasi  then  changed  herself  into  the  form  of  LaksmI and  went  to  Vaikuntha  with  Mahavisnu.  (9th  Skandha, Devi  Bhagavata) . 6)  The  greatness  of  Tulasi.  Everything  of  the  Tulasi 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  Tulasi  twigs  for  firewood would  attain  a  permanent  place  in  Visnuloka.  Even great  sinners  would  be  absolved  of  their  sins  if  their dead  bodies  are  cremated  with  Tulasi  twigs.  If  at  the time  of  death  one  thinks  of  God  and  mutters  His  name and  if  his  dead  body  is  later  cremated  with  Tulasi twigs,  he  would  have  no  rebirths.  Even  he  who  has done  a  crore  of  sins  would  attain  moksa  if  at  the  time of  cremating  his  dead  body  a  piece  of  Tulasi  twig  is placed  at  the  bottom  of  the  funeral  pyre.  Just  as  all waters  become  pure  by  the  union  with  Ganga  water, all  firewood  is  made  pure  by  the  addition  of  a  small piece  of  Tulasi  twig.  If  the  dead  body  of  one  is  cre- mated using  Tulasi  twigs  alone,  one's  sins  for  a  crore of  Kalpa  years  would  be  washed  away.  Yamadutas would  keep  away  from  one  whose  dead  body  is  cre- mated with  Tulasi  twigs  and  servants  of  Visnu  would come  near.  If  a  light  is  burnt  for  Visnu  with  a  Tulasi stick  it  would  be  equal  to  burning  several  lakhs  of lights  for  Visnu.  If  one  makes  the  Tulasi  leaves  into  a paste  and  smears  it  on  one's  body  and  then  worships Visnu  for  one  day,  one  would  be  getting  the  benefit  of a  hundred  ordinary  worships  and  also  the  benefit  of doing  a  hundred  godanas.  (gifts  of  cows).  (Chapter  24, Padma  Purana) . TUMBURU  I.     A   Deva   Gandharva.    He    was    the  best musician  among  the  Gandharvas. 1)  Birth.     Tumburu  was  the  son    of  Kasyapa,    son   of Marici    and  grandson    of    Brahma,  born    of  his   wife Pradha.    Of  the   sons  of  Kasyapa  the   four  Gandharva sons,   Tumburu,   Ba.hu,  Haha  and  Huhu  were  noted  for their  sweet  and  pleasant    conversation. 2)  Tumburu     arid     the     Pandavas.     Mahabharata   states about  several  occasions  when    Tumburu    has    shown    a special  and  deep  interest  in  the  Pandavas.    The    follow- ing few  are  of  special  mention— (i)  Tumburu     attended      the  Janmotsava  of  Arjuna. (Sloka  54,  Chapter  122  ,Adi  Parva). (ii)  Once    this  Gandharva  gave  Yudhisthira  a  hundred horses.  (Sloka  24,  Chapter  52,  Sabha  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  Pandavas  were  living  incognito  in the   country   of    Virata  the  Kauravas  carried  away  the cattle  of  the   King.    Arjuna    in   disguise    then    fought against  the  Kauravas  and  Tumburu  watched    the   fight with  interest.  (Sloka  12,  Chapter 56,  Virata  Parva). (v)   Tumburu   was    present    at  the  As vamedhayaga  of Yudhisthira.      (Sloka     39,     Chapter   88,     ASvamedha Parva) . 3)  How  Tumburu  was  born  as  Virddha.     When  Rama  and Laksmana  were  in  the  forests  in  exile  a    demon    named TUMBURU  II 799 TVASTA  I Viradha  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  Rama,  son  of  Dasaratha.  Sri  Rama killed  Viradha  and  the  latter  regaining  the  form  of Tumburu  left  for  Gandharvaloka.  (See  under  Viradha). 4)  How  he  cursed  Pururavas.     It  is  found  in  Kathasaritsa- gara   that    the    temporary  separation  which  Pururavas had  from  Urvas"!  was  due  to  a  curse  by    the   Gandharva Tumburu. After  marrying  Urvasi  Pururavas  once  went  to  Deva- loka  at  the  invitation  of  Indra.  He  was  invited  to  help Indra  in  his  6ght  against  the  asuras.  Indra  celebrated the  day  on  which  one  of  the  best  of  the  demons,  Maya- dhara  was  killed.  Rambha  was  dancing  before  acarya Tumburu  on  the  occasion  and  Pururavas  finding  fault with  her  dance  mocked  at  her.  Rarnbha  felt  insulted and  asked  the  King  thus  :  "Fool  of  a  King,  what  do you  know  of  the  divine  dances  of  Devaloka  ?"  Purura- vas retorted  that  he  had  learnt  more  of  dancing  from Urvall  than  what  her  preceptor  Tumburu  knew.  Tum- buru got  angry  and  cursed  Pururavas  that  he  would live  separated  from  Urvasi  till  he  did  penance  to  please Mahavisnu.  The  Gandharvas  then  carried  away Urvasi  from  Pururavas.  (See  under  Pururavas). 5)  Other  details. (i)  Tumburu  was   a   member  of  the    court  of  Indra. (Sloka  14,  Chapter  7,  Sabha  Parva). (ii)  Tumburu  was  a  member  of  the    court   of  Kubera. (Sloka  26,  Chapter  10,  Sabha  Parva). (iii)  The   songs   of  Tumburu  who  was  a  worshipper  of Kubera  used  to  be    heard  from  the  mountain    of  Gan- dhamadana   on    the  full-moon  day.  (Sloka  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  Sri  Rama  on  his  return  to Ayodhya  after  the  exile.  Those  who  came  from  the north  were — Kas"yapa,  Vasistha,  Atri,  VisVamitra, Gautama,  Jamadagni,  Bharadvaja,  Sanakadis,  Sara- bhariga,  Durvasas,  Matanga,  Vibhandaka  and  Tum- buru. (Uttara  Ramayana). (ii)  Tumburu  was  one  among  the  rsis  who  visited Bhisma  lying  on  his  bed  of  arrows.  (Chapter  47,  Santi Parva). TUNDA  I.  A  King.  The  Pandavas  invited  this  King  to take  part  in  the  great  Mahabharata  battle.  (Sloka  21, Chapter  4,  Udyoga  Parva). TUIilpA  II.  A  demon.  This  demon  who  was  one  among the  army  of  Ravana  fought  against  the  monkey  leader, Nala,  in  the  Rama-Ravana  battle.  (Sloka  9,  Chapter 285,  Vana  Parva). TUJ^DIKERA.  An  ancient  place  of  Bharata.  The  people of  this  place  took  part  in  the  great  Mahabharata  battle. (Sloka  20,  Chapter  17,  Drona  Parva) . TU&GAKARAIiJYA.  A  holy  place.  The  sage  Sarasvata did  Devatadhyayana  on  behalf  of  other  sages,  at  this place.  (Sloka  46,  Chapter  85,  Vana  Parva) . TUKIGAVEI^A.  An  ancient  holy  river  of  Bharata.  People of  Bharatae  came  pure  by  drinking  the  water  of  this river.  (Sloka  27,  Chapter  6,  Bhlsma  Parva). TURlYA.  A  state  of  existence  of  Man.  (See  under Jagrat)  . TURVASA.  A  King  extolled  in  the  Rgveda.  Narya, Turvasa  and  Turviti  were  contemporaries.  (Sukta  54, Mandala  1,  Rgveda). TURVASU.  A  son  born  to  Yayati  of  his  wife  Devayani. Yayati  had  two  wives  Sarmistha  and  Devayani.  Of Sarmistha,  Yayiti  had  three  sons  named  Druhyu, Anudruhyu  and  Puru  and  of  Devayani,  two  sons  named Yadu  and  Turvasu. Once  Yayati  called  all  his  five  sons  to  his  side  and  ask- ed them  if  any  one  of  them  would  be  willing  to  ex- change his  youth  with  his  father's  old  age.  All  the  four refused  but  Puru  agreed  to  accede  to  his  father's  request. Yayati  then  cursed  Turvasu  and  all  the  other  three. (See  under  Yayati). TURVAYANA,  A  King  extolled  in  the  Rgveda. (Mandala  1 ,  Rgveda) . TURVITI  I.     A  King  extolled  in  the  Rgveda. TURVlTI  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  sannyasin  during the  latter  part  of  his  life.  Once  this  sage  was  drowned and  Indra  came  in  time  and  rescued  him.  (Sukta  61, Mandala  1,  Rgveda). TUSARA.  A  place  of  habitation  of  ancient  Bharata. Scholars  are  of  opinion  that  the  present  Tukharistan was  the  ancient  Tusara.  The  people  of  this  place  used to  be  called  Tusaras  and  their  King  Tusara.  The  King of  Tusara  was  the  store-keeper  during  the  Rajasuyayajna of  Yudhisthira,  (Chapter  51,  Vana  Parva).  The Pandavas  during  their  exile  crossed  this  country  of Tusara  on  their  way  to  Dvaitavana  from  the  mountain of  Gandhamadana.  During  the  great  battle,  the  Tusa- ras arrayed  themselves  on  the  right  side  of  the  Kraunca Vyuha  (an  army  formation  in  the  shape  of  a  stork) constructed  by  Bhisma.  (Sloka  21,  Chapter  75,  Bhlsma Parva).  There  is  a  statement  in  Chapter  65  of  Santi Parva  that  a  barbarous  tribe  called  Tusaras  lived  in the  country  of  Mandhata. TUSITAS.  There  were  twelve  good  devas  called  Tusitas in  the  Caksusa  Manvantara.  When  the  Caksusa  Man- vantara  ended  and"  the  Vaivasvata  Manvantara  com- menced all  the  twelve  were  born  as  sons  of  Kasyapa  of his  wife  Aditi.  Because  they  were  born  of  Aditi  they were  called  Dvadas"adityas.  They  were  Visnu  etc.  Thus the  Tusitas  of  the  Caksusa  Manvantara  were  the Dvadasadityas  of  Vaivasvata  Manvantara.  (Visnu Purana,  Amsa  1,  Chapter  15). TUSTI.  A  daughter  of  Daksa.  She  became  the  wife  of Dharmadeva.  Dharmadeva  accepted  as  wives .  the thirteen  daughters  of  Daksa  including  Tusti.  Their younger  sister  Khyati  etc  were  married  to  Marici  etc. (Chapter  7,  Amsa  1,  Visnu  Purana). TTJSTIMAN.  A  King  of  the  Yayati  dynasty.  (9th Skandha,  Bhagavata) . TVASTA  I.     A  Prajapati.  This  Prajapati   was   an    asura also.    (Sukta  94,  Anuvaka  14,  Mandala  I,  Rgveda). 1 )  Birth.     There    are  contradictory    statements  in    the Puranas  regarding  the  birth  of  Tvasta. (a)     Vigvakarma    got   four   sons  named  Ahirbudhnya, Tvasta   Ajaikapat  and  Rudra.  The  great  ascetic  Vis'va- rupa  was  the  son  of  Tvasta.     (Chapter    15,    Amsa    1, Visnu  Purana) , 1VASTA  II 800 UDAPANATIRTHA (b)  Ka'yapa  got  as  his  sons  the  Ekadasarudras  of  his  wife Surabhi.  Surabhi  who  became  pure  by  penance  got  by the  grace  of  Mahadeva  five  other  sons  named  Aja, Ekapat,  Ahirbudhnya,  Tvasta  and  Rudra.  The  noble and  famous  Vi^varupa  was  the  son  of  Tvasta.  (Chapter 18,  Agni  Purana). (c)  Ka'yapa  Maharsi  got  a  son  named    Tvasta   of  his wife  Aditi.  (Sloka  34,  Chapter  226,  Adi  Parva) . Bacause  of  such  varied  statements  it  is    not    possible    to say  whose  son  T\astii  was. 2)  Indra's  enemy.     Even   from    the    beginning,    Tvasta hated  Indra.    Tvasta  begot  of  his    wife    Recana   a   son named     Visvarupa  to   kill     Indra.    Visvarupa   was  the younger  brother   of  SanniveSa.     Visvarupa    was  called Trisiras  also.    (See  under  Tririras) .     While    Visvarupa was  doing  penance  Indra  killed  him  by  his  Vajrayudha. Enraged  at  this  Tvasta  produced    another  asura  named Vrtra  to  kill  Indra.    (See    under   Vrtra).   Indra    killed Vrtrasura  also.    At    last    greatly    disappointed    Tvasta cursed  Indra  that   he    would  suffer    from    Putraduhkha ( loss  of  son)  and  then  went  to  the  mount    Meru    to  do penance. 3 )  Other  details. (i)   Tvasta  also  treated  as  a  Rudra.  (Chapter  15,  Am:' a 1,  Visnu  Purana) . (ii)  When  the  forest  of  Khandava  was   burnt,    he  stood on   the   side   of  Indra  and    fought  against   Krsna  and Arjuna.    He  separated  huge  portions  from  the  mountain and  threw  them  against  Arjuna  and  Krsna.    (Sloka  34 Chapter  226,  Adi  Parva) . (iii)    Tvasta  shines  in  the  court  of  Indra.      (Sloka    14, Chapter  7,  Sabha.  Parva). (iv)    Kuseru,  daughter  of  Tvasfa    was   once    abducted by  Narakasura.  (Chapter  38,  Daksinatya  Patha,   Sabha Parva) . (v)  Visvakarma  also  used  to  be  called  Tvasta  (Sloka 24,  Chapter  100,  Vana  Parva). (vi)  The  monkey  called  Nala  was  the  son  of  Tvasta (Sloka  41,  Chapter  283,  Vana  Parva) . (vii)  Tvasta  presented  Subrahmanya  with  two  Parsa- das  named  Cakra  and  Anucakra.  (Sloka  40,  Chapter 45,  Salya  Parva) . TVASTA  II.  A  King  of  the  family  of  Bharata.  This Tvasta  was  the  son  of  Bhauvana  and  father  of  Viraja. (5lh  Skandha,  Bhagavata) . TVASTADHARA.  One  of  the  two  sons  of  Sukracarya who  were  deputed  to  do  heinous  acts  of  worship  by  Sukra. The  other  was  Atri.  (Sloka  37,  Chapter  65,  Adi Parva). U U  (3).  The  letter  'u'  means  Siva.  (Agni  Purana Chapter  348) . U.(g;)  This  letter  means  'protection'.  (Agni  Purana  Chan- ter 348) . UCAKA.  A  King  of  the  Solar  dynasty.  ( Bhagavata,  9th Skandha). UCATHYA.  A  muni  in  the  line  of  the  disciples  ofVyasa. (Bhagavata,  Skandha  12) . UCCAlSSRAVAS   I. 1 )  Birth.  A  horse  which  emerged  from  water  during the  churning  of  the  sea  of  Milk.  (See  under  Kslrabdhi- mathana) .  Devendra  grabbed  it  the  moment  he  saw  it, and  thenceforth  it  became  his  vehicle.  (M.B.  Adi Parva,  Chapter  23,  Verses  33-37) . 2)Colour  of  the  horse.  Once,  during  a  controversy,  Vinata, wife  ofKasyapa,  contended  that  the  colour  of  Uccais'sra- vas  was  white,  while  another  wife  of  KaSyapa,  Kadru 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  Kadru,  cheated  Vinata,  she  had  to  become Kadru's  slave.  (See  under  Vinata).  (M.B.  Adi  Parva, Chapter  20) . 3)  Lakftnidevf  became  mare.  Devi  Bhagavata  relates  a story  of  Mahalaksmi  becoming  a  mare  on  account  of Uccais:  ravas.  King  Revanta,  son  of  Suryaand  friend  of Indra,  once  went  to  Vaikuntha  to  pay  his  respects  to Bhagavan  Visnu,  riding  on  Uccaissravas.  Mahalaksmi, who  was  then  with  Visnu  was  surprised  at  the  arri- val of  Revanta.  Seeing  the  scintillating  form  of Uccai.-is' ravas,  her  brother,  Mahalaksmi  sat  looking  at the  horse  unmindful  of  all  other  things.  (Mahalaksmi and  the  horse  were  both  born  from  the  Sea  of  Milk  and hence  were  sister  and  brother).  Thus  occupied  Maha- laksmi did  not  hear  Mahavisnu  asking,  "Who  is  this  one who  comes  like  a  second  Cupid  ?"  Angry  at  this  Visnu said — "So  much  attracted  by  the  horse,  you  have  not  answered me.  Because  you  enjoy  (Ramasi)  so  much  your  name  in future  will  be  Rama.  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  Mahalaksmi  had  to  be  born  as a  mare  in  the  world ;  the  Hehaya  dynasty  had  its  origin from  her.  (See  under  Ekavlra) .  (Devi  Bhagavata, Skandha  6). UCCAISSRAVAS  II.  A  Maharaja  of  the  Puru  dynasty. He  was  one  of  the  six  sons  of  King  Aviksit.  (M.B.  Adi Parva,  Chapter  94,  Verse  53) . UCCHIKHA.  A  serpent  born  in  the  family  of  Taksaka. It  was  burnt  to  death  at  Janamejaya's  serpent  yajna. (M.B.  Adi  Parva,  Chapter  57,  Verse  9) . UCCHPJsIGA.  One  of  the  two  attendants  given  to Skanda  by  Vindhya.  The  other  was  named  Atisriiga. (M.B.  Salya  Parva,  Chapter  45,  Verse  49). UDANAVAYU.  One  of  the  five  life-breaths.  The  five life-breaths  are  Prana,  Apana,  Samana,  Udfina  and Vyana. UDAPANA  TlRTHA.  A  holy  bath  on  the  bank  of  the river  Sarasvatl.  It  is  said  that  Balabhadra  Rama, 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  devo- tional 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  Sarasvatl  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 UDAPEKSI 801 UDAYANA 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 Brhaspati  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  SarasvatI  flowed  into  the  well  and  the  waves  began to  swell.  Standing  on  the  waves  he  praised  and  glori- fied 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 Udapanatlrtha.  (M.B.  Salya  Parva,  Chapter  36). UDAPEKSI.  A  son  of  Visvamitra.  He  was  a  Vedantin. (M.B.  Anusasana  Parva,  Chapter  4,  Stanza  59). UDARAKSA.  A  warrior  of  Skanda  Dcva.  (M.B.  Salya Parva,  Chapter  45,  Stanza  63). UDARASAND1LYA.  A  hermit  of  the  Durbar  of  Indra. (M.B.  Sabha  Parva,  Chapter  7,  Stanza  31). UDARKA.  A  minister  of  Mahisasura.  The  ministiy of  Mahisasura  was  very  powerful  and  efficient.  The  brave and  haughty  Ciksura  was  the  war  minister.  Udarka  was the  general  of  the  army.  (See  under  Mahisasura) . UDAYAGIRI  I.  The  mountain  of  the  rising.  It  is  sup- posed by  poets  that  the  Sun  and  the  Moon  rise  from  this mountain. UDAYAGIRI  II.  An  ancient  place  of  pilgrimage.  It  is mentioned  in  Mahabharata,  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  Candravarhsa  (Lunar dynasty) . 1 )  Genealogy.  Descended    from   Visnu   in    the   following order:  Brahma- Atri-Candra-Budha  -  Pururavas  -  Ayus- Nahusa  -  Yayati  -  Puru-Janamejaya-Pracinvan-Pravira- Namasyu-Vltabhaya  Sundu-Bahuvidha-Sarhyati  -Raho- vadl  -  Raudrasva  -  Matinara  -  Santurodha  -   Dusyanta- Bharata-Hasti-Ajarnidha-Rksa-Sarhvarana-Kuru-jahnu- Suratha  -  Viduratba-  Sarvabhauma-Jayatsena-Ravyaya- Bhavuka-Cakroddhata-Devatithi-Rksa-  Bhima  -  Pratipa- Santanu-Vyasa-  Pandu  -  Arjuna-  Abhimanyu  -  Pariksit Janamejaya-Satanlka-Sahasranlka-Udayana. 2)  Birth.  There  was  a  city  called  KauSambi  situated  in the  middle  of  the  famous  kingdom  known   as   Vatsa   in North    India.     The  palace  of  king  Satanlka,  born  of  the family  of  Arjuna,  was  in  Kausambi.  Visnumati  was  the queen  of  Satanika.     She  had  been  childless.     One    day while    Satanika   was    hunting  in  the  forest,  he  met  with the  hermit  Sandilya,  by  whose  blessings  Visnumati  con- ceived and  gave  birth  to  a  son.     That   son    was  Sahas- ranika. When  he  came  of  age,  Satanlka  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. Sahasranika  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 Mrgavatl." Sahasranika  was  greatly  pleased  at  this  and  he  returned to  the  earth.  In  the  chariot  there  were  Tilottama  and the  charioteer,  with  the  king.  The  king  who  was  deeply immersed  in  thinking  about  Mrgavatl,  did  not  attend to  the  conversation  of  Tilottama,  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  Mrgavatl.  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  Laksa  (a  kind  of  wax,  the  boiled  water  of which  will  look  like  blood )  and  such  other  things.  Mrga- vatl 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  Tilottama, and  then  he  returned. The  eagle  left  Mrgavatl  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  Vidya- dharas."  Because  he  was  born  in  the  Udayadri  (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   Ksatriya    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,  Mrgavatl  put  on  his  arm  a bangle     with    the   name    Sahasranika    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  Vasuki.     Out   of  grati- tude   the   serpent     gave     Udayana    the     famous   Lute Ghosavati  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  every- thing. The  king  who  had  been  suffering  for  the  last  four- teen 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  Mrgavatl  and  son Udayana.  They  all  returned  to  Kausambi. 4)  The  anointment   of  Udayana.  Sahasranika  anointed    his son   Udayana  as  the  heir  to  his    throne,  and    appointed Yaugandharayana,  Rumanvan  and  Vasantaka,  the UDAYANA 802 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   Sahasranika went  to  the  Himalayas  with  his  wife  for  penance. 5) .     Vasavadatta  became  Udayana's  wife.     A  daughter   was born    to  the  king  of  Ujjayinl.    Her  name    was   Vasava- datta. Her  father    Candamahasena  decided  to  give  her in  marriage  to  Udayana  the    king   of  Vatsa.     How    to bring   this  to  pass  ?  Candamahasena  and  Udayana   had been  enemies.    Finally    he    found    out   a   way.     It  was to  entrust  Vasavadatta  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  Candamahasena  sent  a   messenger    to   Kausambl. The  messenger  was  sent  back  with  a   reply   that,    if  his daughter   was  sent  to  Kausambl,    he   would    teach    her music.    Candamahasena  did  not  like  this.  So  he  decided to  take   Udayana  a    prisoner    somehow    or  other.   The king  had  an  elephant   called  Nadagiri.  He   ordered   for an   artificial   elephant    to    be   made   equal   in    size    to Nadagiri,  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 Candamahasena.  His  work  was    to    teach   Vasavadatta music. The  news  reached  Kausambl.  Yaugandharayana  entrust- ed the  affairs  of  the  government  to  Rumanvan  and started  for  Ujjayin!  with  Vasantaka.  At  Ujjayinl  they got  YogeSvara,  a  Brahmaraksasa  as  friend.  According to  his  advice  Yaugandharayana  took  the  guise  of  a mad  old  man.  Vasantaka  adopted  the  guise  ofa  sick man,  suffering  from  pain  in  the  stomach  an  uncouth figure  to  look  at.  They  entered  the  city.  The  madness  of Yaugandharayana  was  an  entertainment  to  the  people. The  ladies  of  the  court  liked  him  much.  Vasavadatta invited  the  madman  to  the  harem.  Udayana  instantly recognized  the  mad  man.  Vasantaka  also  got  admittance to  the  palace.  He  told  Vasavadatta  the  story  of  Loha- jangha  in  an  interesting  way.  (See  under  Lohajangha) Vasavadatta  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.  Vasavadatta  agreed  to  accompany  him. Asadhaka  got  Bhadravati,  the  elephant  of  Vasavadatta, ready  for  the  flight.  In  the  night  Udayana  and  his retinue  got  on  the  elephant  Bhadravati  and  fled  from the  palace.  Kancanamala  the  maid  of  Vasavadatta also  accompanied  her  mistress.  When  they  had  passed UDAYANA the  Vindhya  mountain  the  elephant  Bhadravati  fell dead.  When  they  all  were  standing  around  the  dead elephant  sadly,  they  heard  an  ethereal  voice  saying,  -'Oh King  !  I  am  a  Vidyadhara  woman  called  Ma.ya.vatl.  I had  been  an  elephant  for  so  long.  The  son  you  are going  to  get,  will  ajso  be  helped  by  me.  Your  wife Vasavadatta  also,  is  a  goddess,  born  as  a  woman purposely."  Next  day,  all  reached  the  palace  of  Udayana and  the  marriage  of  Udayana  and  Vasavadatta  took place  shortly.  Candamahasena  recognized  that  marri- age. 6)  Udayana's  marriage  with  Padmdvati.  Udayana  spent his  days  with  Vasavadatta  in  the  harem.  The  ministers Yaugandharayana,  Rumanvan,  Vasantaka  and  others thought  that  the  behaviour  of  the  King  was  detrimental to  the  well-being  of  the  country.  They  wanted  to  re- move the  King  from  the  palace  for  a  little  while  and to  form  an  alliancewith  the  powerful  King  of  Magadha. By  a  marriage  alliance  all  these  could  be  achieved.  The King  of  Magadha  had  a  beautiful  daughter  called Padmavatl.  The  ministers  began  to  work  with  this  end in. view. Once  Yaugandharayana  took  Udayana  to  the  forest  of Lavanaka  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 Vasavadatta  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  well- being  of  the  King  and  the  country.  Accordingly, Yaugandharayana  took  the  guise  of  an  old  Brahmin, Vasavadatta  that  ofa  young  Brahmin  lady  and  Vasan- taka that  of  a  Brahmin  celibate  with  only  one  eye. They  went  to  the  kingdom  of  Magadha.  Rumanvan set  fire  to  the  house  of  Vasavadatta  and  spread  the rumour  that  Vasavadatta  and  Vasantaka  had  been burnt  to  death.  Yaugandharayana,  Vasavadatta  and Vasantaka  reached  Magadha.  They  got  into  the  capital and  saw  Padmavatl  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 Avantika.  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." Padmavatl  took  them  with  gladness  and  Yaugandhara- yana, bidding  farewell,  returned  to  the  forest  Lavanaka. Avantika  and  the  Celibate  lived  in  the  palace  with Padmavatl.  Vasavadatta  who  had  learned  from  Udayana the  art  of  making  garlands  ans  marks  on  the  forehead which  would  not  fade,  had  prepared  them  for  Padma- vatl. The  King  of  Vatsa  returned  to  the  forest  Lavanaka and  found  the  house  of  his  wife  burnt  down  to  ashes. He  fell  unconscious  when  he  heard  that  Vasavadatta and  Vasantaka  had  been  burnt  to  death. The  spies  of  the  King  of  Magadha  who  were  in  the forest  of  Lavanaka,  reported  the  rumour  about  the UDDALAKA  I 803 UDDHAVA death  of  Vasavadatta  and  Vasantaka  to  their  King  in Magadha,  who  wfshed  to  give  his  daughter  Padmavati in  marriage  to  Udayana.  The  marriage  proposal  was accepted  by  Udayana  and  wearing  garlands  and  marks that  would  not  fade  Padmavati  entered  the  wedding dais.  Udayana  married  Padmavati.  Yaugandharayana made  the  King  of  Magadha  take  an  oath  that  he  would go  for  no  more  aggression.  Udayana  and  his  people reached  Kausambi.  On  the  way  the  King  happened  to see  the  mark  on  the  forehead  and  the  garland  on  the neck  of  Padmavati  and  asked  her  who  had  made  them. Padmavati  told  the  King  the  story  of  Avantika. Udayana  was  definite  that  Avantika  was  Vasavadatta herself.  Avantika  was  brought  before  the  King.  Padma- vati congratulated  Vasavadatta.  Both  of  them  loved each  other  and  lived  together  as  the  loving  wives  of Udayana.  (Kathasaritsagara,  Lavanakalambaka). 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  cow- herds had    broken    the    legs    of  his  son.     The  Brahmin said  that  a  boy  named  Dcvasena  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  Yaugandhara- yana said  that  that  place  must  have  some  peculiarities. Accordingly  the  men  of  the  King  dug  the  place.  He got  a  throne  of  gems.  (Kathasaritsagara,  Lavanakalam- baka). 8)  The  son  of  Udayana.     Vasavadatta  became    pregnant and  gave  birth  to  a  child.  He  was  named   Naravahana- datta.  Narada  granted  him    a  boon   that  Naravahana- datta  would  become  the  emperor  of  the   Vidyadharas. (See  under  Naravahanadatta) . The  princess  of  Taksasila  named  Kalingasena  fell  in love  with  Udayana  and  she  came  to  Kau£ambl.  But  no marriage  took  place.  (See  under  Kalingasena).  Nara- vahanadatta, the  son  of  Udayana,  married  Madana- mancuka  who  was  the  incarnation  of  Rati  Devi  (the wife  of  Madana) .  Udayana  entrusted  the  country to  his  son  and  led  a  life  of  retirement  with  his  wives. (Kathasaritsagara) . UDDALAKA  I.  A  disciple  called  Aruni  of  the  teacher Ayodhadhaumya.  To  know  how  Aruni  got  the  name Uddalaka,  see  under  Ayodhadhaumya. It  is  stated  in  Mahabharata,  Sabha  Parva,  Chapter  7, Stanza  12  that  this  hermit  Uddalaka  was  a  prominent figure  in  the  Durbar  of  Indra.  Uddalaka  had  a  son  cal- led Svetaketu  and  a  daughter  called  Sujata.  He  gave his  daughter  Sujata  in  marriage  to  his  favourite  disci- ple Kahodaka.  The  hermit  Astavakra  was  their  son.  See under  Astavakra.  (MB.  Vana  Parva,  Chapter  132). Once  Uddalaka  caused  the  river  Sarasvati  to  appear  at the  place  of  sacrifice.  From  that  day  onwards  Sarasvati got  the  name  'Manorama'  because  when  the  thought came  to  his  mind(manas)  the  river  made  its  appearance. (M.B.  Salya  Parva,  Chapter  33).  It  is  mentioned  in Mahabharata,  Santi  Parva,  Chapter  57,  Stanza  10,  that Uddalaka  expelled  his  son  Svetaketu  from  the  house  be- cause the  son  was  a  hater  of  Brahmins. UDDALAKA  II.  The  story  of  another  hermit  of  the  name Uddalaka  is  mentioned  in  the  Mahabharata,  Anu:'asana Parva.  Chapter  71.  This  hermit  is  known  as  Uddalaki also.  Once  this  hermit  happened  to  forget  that  he  had left  flowers,  food  and  his  watcrpot  on  the  bank  of  the river  and  reaching  his  hermitage,  he  asked  his  son Naciketa  to  fetch  them  from  the  bank  of  the  river. When  Naciketa  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. UDDA^DASASTRI.  One  of  the  eighteen  and  a  half famous  poets  of  Kerala.  He  was  a  Sanskrit  poet.  His native  place  was  Latapura  on  the  bank  of  river  Palar in  Tondamandala  in  the  Tamilnad.  The  name  of  his father  was  Sri  Krsna  and  that  of  hismothter  was  Ranga- devi.  Poet  Ulloor  says  that  Sastri  had  another  name Irugupanatha.  He  had  a  very  good  education.  After having  completed  his  education,  he  travelled  through Andhra,  Karnataka,  Kalinga,  Cola,  Kerala  and  many other  countries  and  finally  came  to  Kozhikode  and visited  the  King  Manavikramamaharaja.  At  the  instance of  the  king  he  composed  the  drama  called  Mallikama- rutam.  Besides  this  we  have  obtained  only  the  'Kokila- sandesa'and  someother  single  poems  of  Sastri.  Itis  said that  there  is  a  thesis  on  dramas  also.  Sastri  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  Malayala  Brahmin  called Bhattatiri  of  Kakkasseri,  rose  against  Sastri  in  Kerala. UDDHAVA. (1  General  information.  A  Yadava.  He  was  a  friend  and minister  of  Sri  Krsna.  In  Mahabharata,  Adi  Parva, Chapter  186,  Stanza  18,  mention  is  made  that  Uddhava was  present  on  the  occasion  of  the  S  vayarhvara  (marriage ) ofDraupadl.  It  is  mentioned  in  Mahabharata,  Adi Parva,  Chapter  218,  Stanza  11,  that  at  a  famous  cele- bration held  in  the  mountain  of  Raivata,  Uddhava  was present.  ( See  under  Subhadra ). Uddhava  was  a  disciple  of  Brhaspati,  and  a  man  of great  intelligence.  It  was  this  Uddhava  who  brought  the dowry  of  Subhadra  to  Indraprastha,  when  Arjuna married  her.  ( M.  B.  Adi  Parva,  Chapter  220,  Stanza 30). Once  a  king  named  Salva  besieged  the  city  of  Dvar- aka.  At  that  time  Uddhava  saved  Dvaraka.  (M.  B. Vana  Parva,  Chapter  15,  Stanza  9). 2) .  The  message  carried  by  Uddhava.  Karhsa  sent  Akriira to  Ambadi,  and  brought  Sri  Krsna  to  Mathura.  Sri Krsna  killed  Kamsa  and  made  Ugrasena  king,  and stayed  in  the  city  of  Mathura  for  a  time.  At  that  time Sri  Krsna  sent  Uddhava  to  Ambadi  to  know  about  the well-being  of  the  people  there.  The  moment  Uddhava entered  Ambadi,  the  Gopas  and  gopa  women,  (cow- herds) Yasoda  and  Nandagopa,  all  surrounded  him  to hear  about  Sri  Krsna.  They  felt  much  pleased  at knowing  that  Sri  Krsna  was  getting  on  well.  They  sent through  him  many  presents  to  Sri  Krsna.  He  got all  those  presents  into  his  chariot  and  took  them  to Sri  Krsna  in  Mathura.  (Bhagavata,  Skandha  10). 3).  The  end.  Sri  Krsna  informed  Uddhava  before- hand the  fact  that  the  Yadava  dynasty  was  going UDDIPAKA 804 UGRASENA  I to  end.  Uddhava  felt  grief  and  requested  Sri  Krsna to  take  him  also  to  Vaikuntha(the  abode  of  Mahavisnu)  . Sri  Krsna  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  Sri  Krsna  twentyone  questions  about  Bandha and  Moksa  (Bondage  and  deliverance). To  all  these  questions  Sri  Krsna  gave  him  satisfactory answers.  (Bhagavata  Skandha  11). Before  the  destruction  of  Dvaraka,  the  Yadus  left  the city.  They  went  to  Prabhasatlrtha,  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. Sri  Krsna  did  not  stop  him.  (M.B.  Mausala  Parva, Chapter  3). It  is  stated  in  Bhagavara,  Skandha  11,  Chapter  29, that  Uddhava  went  to  the  hermitage  of  Badarika  and engaged  himself  in  penance. UDDlPAKA.     See   under    Pancatantra. UDlCYA.  One  of  the  disciples  of  Vyasa.  (Bhagavata, Skandha  12). UDRAPARAKA.  A  serpent  born  in  the  family  of Dhrtarastra.  This  serpent  fell  in  the  sacrificial  fire  of Janamejaya  and  was  burnt  to  death.  (M.  B.  Adi Parva  ,  Chapter  57,  Stanza  17). UDVAHA  I.  A  Ksatriya  king  born  from  the  family of  Krodhavas"a,  an  asura.  (M.,B.  Adi  Parva,  Chapter 67,  Stanza  64) . UDVAHA  II.  A  part  of  air.  It  is  believed  that  air  or wind  is  the  breath  of  Mahavisnu.  In  the  Puranas mention  is  made  about  49  types  of  Maruts  or  winds. Seven  breaths  are  important  among  them.  They  are:(l) Pravaha  (2)  Avaha  (3)  Udvaha  (4)  Sarhvaha  (5) Vivaha  (6)  Parivaha  and  (7)  Paravaha.  About  Udvaha mention  is  made  in  Bhasa  Bharata,  Santi  Parva, v    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." UDYOGA PARVA.  A  sub-section  of  Mahabharata.  (See under  Bharata) . UGRA  I.  A  military  captain  of  Surapadmasura,  Chief of  asuras.  In  the  Vlramahendra  Kanda  of  Skanda Purana,  two  warriors,  Ugra  and  Mayura  are  reported to  have  attacked  Indrapuri. UGRA  II.  One  of  the  sons  of  Dhrtarasfra.  (M.  B.  Adi Parva,  Chapter  67,  Verse  103).  Bhimasena  killed  him (M.  B.  Bhlsma  Parva,  Chapter  64,  Verses  34,  35). UGRA  III.  A  Yadava  prince.  The  Pandavas  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  Siva.  (M.  B.  Anusa- sana  Parva,  Chapter  17,  Verse  100). UGRA  V.  Son  of  Kavi,  the  Prajapati.  (M.  B.  Anusa- sana  Parva,  Chapter  85,  Verse  133). UGRA  VI.     See  under  Varna. UGRADAMSTRl.  A  daughter  of  Mahameru.  Merudevi had  nine  daughters;  Meru,  Pratirupa,  Ugradamstrl Lata,  Ramya,  Syama,  Nari,  Bhadra  and  Devavithi. They  were  wedded  by  the  sons  of  a  king  named  Agni- dhra.  (Bhagavata,  5th  Skandha). UGRAKA.  A  serpent.  (M.B.  Adi  Parva,  Chapter  35, Verse  7) . UGRAKARMA  I.  King  of  Salva.  Bhimasena  killed  him. (M.B.  Karna  Parva,  Chapter  5,  Verse  41 ). UGRAKARMA  II.  Military  Chief  of  the  Kekaya  prince, ViSoka.  Karna  killed  him.  (M.B.  Karna  Parva,  Chapter 8,  Verses  4,  5) . UGRARAVAS.  A  muni.  He  killed  one  Duspanya  (Setu- mahatmya).  Duspanya  was  the  last  son  of  a  merchant in  Pataliputra.  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.  (Setumahatmya). UGRASENA  I.  King  Ugrasena,  father  of  Karhsa. \]  Genealogy.  Descended  from  Visnu  thus:  Brahma- Atri-Candra-Budha-Pururavas-  Ayus  -  Nahusa  -  Yayati- Yadu-Sahasrajit-Satajit-Hehaya-Dharma-Kunti-(  Kurd  )- Bhadrasena  -  Dhanaka  -  Krtavirya  -  Karttaviryarjuna- Madhu-Vrsni-Yudhajit-Sini  -  Satyaka  -  Satyaki  (Yuyu- dhana)-Yaya-Kuni-Anamitra-  Prsni-Citraratha-Kukura Vahni  -  Viloma  -  Kapotaloma  -  Tumburu  -  Dundubhi- Daridra-Vasu-Nahuka-Ahuka-Ugrasena-Kamsa. 2 ) Ugrasena  became  king.  Ugrasena  became  king  ofMathu- rapuri.  His  Kingship  was  not  a  hereditary  acquisition. There  is  a  story  behind  it.  In  olden  days,  in  the  plateau of  Kalindl  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,  Lavana.  Satru- ghna  killed  him  as  he  was  a  very  troublesome  fellow and  a  thorn  on  the  side  of  the  Devas.  Satrughna  then established  a  beautiful  kingdom  there  and  ruled  it.  He named  it  Mathura.  After  the  death  of  Satrughna  his two  sons  ruled  Mathura.  Then,  when  the  Solar  dynasty came  to  its  end,  Mathura  came  under  the  Yadavas. A  Yadava  king  called  Surasena  ruled  over  the  kingdom. Vasudeva,  father  of  Sri  Krsna  was  the  son  of  Surasena. After  the  death  of  his  father  Vasudeva  took  up  the  pro- fession of  herding  cows,  and  therefore  Ugrasena, another  king  of  the  Yadava  dynasty  had  to  become  king of  Mathura.  (Devi  Bhagavata,  4th  Skandha) . 3)  Ugrasena  and  Karhsa.  There  is  a  common  belief  that Karhsa  was  the  son  of  Ugrasena.  But,  the  Bhagavata relates  the  following  to  the  effect  th'-it  Karhsa  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  Gan- dharva 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."  Kamsa  was  the  son born  to  her  in  the  above  manner.  Kamsa  ascended  the throne  after  putting  Ugrasena  in  prison.  According  to  the curse  of  Ugrasena's  wife,  Sri  Krsna  was  born  in  Ugra- sena's family  and  he  killed  Karhsa.  Narada  had  informed Karhsa  of  the  Dramila  interlude.  Kamsa  told  this  story secretly  to  Akriira  when  the  latter  was  deputed  by  him to  invite  Krsna  to  the  dhanur  yajfia.  (Bhagavata,  10th Skandha). The  name  Ahuka.  Genealogy  states  that  Ugrasena  was the  son  of  Ahuka.  But,  in  certain  contexts  Ugrasena is  called  Ahuka  also.  "Afterwards  we  made  Ahuka- Ugrasena  King "    (M.B.    Udyoga    Parva,    Chapter 128,  Verse  39). UGRASENA  II 805 ULUKA  I 5)  Ugrasena  imprisoned.  Vasudeva,  father    of  Sri  Krsna was   Ugrasena's  minister.     Karhsa,  when   he    attained majority  imprisoned  Ugrasena  and  became  himself  king. (M.B.  Sabha  Parva,  Chapter  22). 6)  Ugrasena  regained  kingdom.  Sri  Krsna  killed  Kariisa  with the  permission  of  Ugrasena  and  made  him    king   again. During    the   reign   of  Ugrasena,  Jarasandha  and  Salva attacked  Maihurapuri.  (See  under  Krsna). 7)  Ugrasena  and  the  iron  rod.  While  Ugrasena  was  ruling the  Kingdom,  the  sages  Visvamitra,  Narada  and  Kanja once  came  to  Dvaraka.  To  insult  the  sages,  the  Yadavas brought    before    them,    Samba   dressed   as  a   pregnant woman.  The  Yadavas  told  the  sages  that  she  was  Babhru's wife,    and  wanted  to  be  told  whether  the  child  she  deli- vered  would  be  male  or  female.     The  sages  understood their  evil  mentality,  and  prophesied  that  Samba    would deliver    an   iron    rod    fierce    enough    to   annihilate  the whole  Yadava  race.     According    to    the   prophecy    the next  day  Samba  delivered  an  iron    rod.     The    Yadavas 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  Yadava dynasty    see    under    Krsna) .      (M.B.    Mausala    Parva, Chapter  1 ). 8)  After  death.     After    his   death,  Ugrasena  joined    the Visvadevatas.     Bhurisravas,     Sala,      Bhuri,      Karhsa- Ugrasena,  Vasudeva,  Uttara  with  his  brother  Sankha — these  kings  (after  death)  joined  the  company  of  Visva- devatas.   (M.B.  Svargarohana  Parva,  Chapter  5,  Verses 16,  17). UGRASENA  II.  A  brother  of  King  Janamejaya.  He, along  with  his  two  brothers  thrashed  the  son  of  Sarama. (M.B.  Adi  Parva,  Chapter  3,  Verses  1  and  2). UGRASENA  III.  Son  of  Kasyapa  by  his  wife  Muni. (M.B.  Adi  Parva,  Chapter  65,  Verse  42) .  He  was  pre- sent at  the  birthday  celebrations  of  Arjuna.  (M.B.  Adi Parva,  Chapter  122,  Verse  52) .  He  was  also  present  to witness  the  fight  between  Arjuna  and  Krpacarya  at  the Virata  city.  (M.B.  Virata  Parva,  Chapter  56,  Verses 1 1  and  12) . UGRASENA  IV.  A  king  who  was  Svarbhanu,  the  asura, reborn.  (M.  B.  Adi  Parva,  Chapter  67,  Verses  12  and 13). UGRASENA  V.  A  son  of  Dhrtarastr.i.  He  is  also  called Citrasena.  (M.B.  Adi  Parva.  Chapter  67,  Verse  100) . This  Ugrasena  was  killed  by  Bhima.  (M.B.  Drona  Parva, Chapter  137). UGRASENA  VI.  Son  of  Pariksit,  king  of  the  Lunar dynasty.  (M.B.  Adi  Parva,  Chapter  94,  Verses  52-54). UGRASRAVAS  I.  Son  of  Muni  Lomaharsa.  He  is  the Suta  who  told  Puranic  stories  to  the  munis  at  Naimisa- ranya.  (M.B.  Adi  Parva,  Chapter  1,  Verse  1). UGRASRAVAS  XL  A  son  of  Dhrtarastra.  Bhlmasena killed  him  in  the  battle  of  Kuruksetra.  (M.B.  Adi  Parva, Chapter  67,  Verse  100,  and  Drona  Parva,  Chapter  157, Verse  19). UGRASRAVAS  III.  Husband  of  Silavati.  (See  under Atri,  Para  7). UGRATAPAS.  Son  of  Sutapas,  a  muni  of  the  Bhrgu dynasty.  Once  he  concentrated  his  mind  and  thoughts on  Sri  Krsna  immersed  in  love  of  the  Gopis  with  the result  that  he  was  born  as  daughter  of  Sunandi,  the Gopi  in  Aiibldi,  and  served  Krsna.  (Padtni  Purana). UGRATEJAS  I.  A  synonym  of  Lord  Siva.  (M.B.  Anusa- sana  Parva,  Chapter  17,  Verse  5). UGRATEJAS  II.  A  serpent.  It  welcomed  Balabhadra- rama  once.  (M.B.  Mausala  Parva,  Chapter  4,  Verse  15) . UGRATIRTHA.  A  Ksatriya  king,  who  was  Krodhavaia, the  asura,  reborn.  (M.B.  Adi  Parva,  Chapter  67,  Verse 65). UGRAYUDHA  I.  A  son  of  Dhrtarastra.  (M.B.  Adi Parva,  Chapter  67,  Verse  99).  He  was  present  at  the wedding  of  Pancali.  (M.B.  Adi  Parva,  Chapter  185). UGRAYUDHA  II.  A  Pancala  king  and  partisan  of  the Pandavas.  Karna  wounded  him  in  war.  (Karna  Parva, Chapter  56,  Verse  44) . UGRAYUDHA  III.  A  powerful  person,  who  fought  on the  Kaurava  side.  (M.B.  Salya  Parva,  Chapter  2,  Verse 37). UGRAYUDHA  IV.  An  emperor  killed  by  Bhlsma.  (M.B. Santi  Parva,  Chapter  27,  Verse  10) . UGRODHA.  A  king  of  the  lunar  dynasty.  (Bhagavata, 9th  Skandha). UJJAYA.  One  of  the  sons  of  Visvamitra.  They  were Brahmavadins.  (M.B.  Anusasana  Parva,  Chapter  4, Verse  58). UJJ AN AK A.  The  As  rama  of  Arsti  senamahar si  was  si  tua ted near  Mount  Gandhamadana  in  front  of  Manasa  lake. Ujjanaka  was  a  lake  near  the  as  rama.  A  dip  in  the waters  of  the  lake,  it  was  believed,  would  wash  off  all sins.  (M.B.  Anusasana  Parva,  Chapter  25,  Verse  35). UJJAPALAKA.  A  desert  near  the  airama  of  Uttanka muni.  Dhundhu,  offspring  of  the  asuras,  Madhu  and Kaitabha,  lived  in  this  desert.  (See  under  Dhundhu) . UJJAYANTAPARVATA.  A  mountain  near  the  Pinda- raka  temple  in  Sauras^ra.  It  is  believed  to  possess wonderful  siddhis.  (M.B.  Vana  Parva,  Chapter  88, Verse  21). UJJAYINl.  One  of  the  seven  very  sacred  places  in  ancient India.  Its  ancient  name  was  Avantl.  The  seven  sacred cities  are:  Ayodhya,  Mathura,  Maya,  Kasl.  KaficI, Avantika,  and  Dvaravati.  The  famous  Mahakala  temple described  by  Kalidasa  was  on  the  banks  of  the  river Sipra  flowing  through  Ujjayinl.  Jyotirliriga  of  Siva  is the  presiding  deity  in  the  temple.  There  is  also  a  holy bathing  ghat  called  Kofitirtha  here.  A  bath  in  it  is  as beneficial  as  an  Asvamedha  yajna.  (M.B.  Vana  Parva, Chapter  82 ) . UKTHA.  Agni,  the  father  of  Paravanl.  This  agni  is saluted  with  three  kinds  of  Uktha  hymns.  (M.B.  Vana Parva,  Chapter  219,  Verse  25). UKTHA  (M).     A  particular  portion  of  Samaveda. ULUKA  I.  The  son  of  Sakuni.  (M.B.  Udyoga  Parva, Chapter  57,  Stanza  25) .  It  is  stated  in  Mahabharata,  Adi Parva,  Chapter  182,  Stanza  22,  that  Uluka  was  present at  the  Svayarhvara  ( the  Bride  choosing  a  husband )  of Draupadl.  In  the  Bharata  Battle  Uluka  was  sent  as  a messenger  to  the  camp  of  the  Pandavas  by  Duryodhana. ( M.B.  Udyoga  Parva,  Chapter  '  161 ).  After  that  he returned  to  Duryodhana  with  the  message  of  the  Panda- vas. (M.B.  Udyoga  Parva,  Chapter  163).  He  combated with  the  King  of  Cedi  on  the  first  day  of  the  battle. (M.B.  Bhlsma  Parva,  Chapter  45) .  After  that  Sahadeva attacked  Uluka.  (M.B.  BhTsma  Parva,  Chapter  72, Stanza  5).  Arjuna  defeated  Uluka.  (M.B.  Drona  Parva, Chapter  171,  Stanza  40).  After  the  death  of  the  teacher Drona,  Uluka  fled  from  the  battle-field.  (M.B.  Drona Parva,  Chapter  193,  Stanza  14).  It  is  mentioned  in ULOKA  II 806 UNMADA Mahabharata,  Kama  Parva,  Chapter  25,  Stanzas  9  to 1 1 ,  that  Uluka  defeated  Yuyutsu.  Next  fight  was  bet- ween Sahadeva  and  Uluka  in  which  Sahadeva  killed Uluka.  (M.B.  Salya  Parva,  Chapter  28,  Stanzas  32  and 33).  The  following  are  the  synonyms  of  Uluka,  given in  the  Mahabharata  : — Sakuni,  Kaitaka,  Saubalyasuta and  Kaitavya. ULUKA  II.  A  Yaksa  (a  demi-god).  It  is  stated  in Mahabharata,  Adi  Parva,  Chapter  32,  that  Garuda  and this  Yaksa  fought  with  each  other. ULOKA  III,  A  son  of  Vigvamitra.  He  became  a  hermit. (M.B.  Anus asana  Parva,  Chapter  4,  Stanza  51).  It  is mentioned  in  the  Mahabharata,  Santi  Parva,  Chapter 47,  Stanza  11,  that  this  Uluka  visited  Bhisma  on  his Bed  of  arrows. ULUKADUTAGAMANAPARVA.  A  sub-section  of  a Parva  in  the  Mahabharata.  (See  under  Bharata) . ULUKASRAMA.  A  holy  place.  (M.B.  Udyoga  Parva, Chapter  186,  Stanza  26). ULUPI.     Wife  of  Arjuna. 1)  How  she  became   the   wife   of    Arjuna.     Once    Arjuna happened  to  enter  the    palace    in   which  Dharmaputra was  living  with  Pancali.  As  a  result,  Arjuna    had  to    go on  a  pilgrimage  for  a  year.  (See  under  Iravan) .  Arjuna reached  Gangadvara.  When  he  got  down  into  the    river Ganga,  he  saw  Ulupi  the  daughter  of  Nagaraja    (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  Airavata.   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.    Ulupi  argued  with Arjuna  and  convinced  him  that  it  was   not   wrong   to marry   her.    Arjuna   married    her.  A  son  named  Iravan was  born  to  her. 2)  How  Ulnpl  caused  Arjuna  to  be   killed  and  how    he  wax brought  to  life    again.     ( See    paras    28    and    29    under Arjuna). 3)  The  end  of  Ulupi.     After  having  brought  Arjuna  back to   life,    Ulupi  reached  Hastinapura  with  Babhruvahana and   Citrangada.    (M.B.    Asvamedha    Parva,    Chapter 87) .     As  soon  as  she  reached    there  she   greeted   Kunti, Draupadi  and  Subhadra.     She  gave  them  various  kinds of  presents.  It  is  mentioned    in  Mahabharata,   Asrama- vasika  Parva,  Chapter  I,  Stanza  23    that   Ulupi    served Gandhari  at  one  time.  In  Mahabharata,    Asramavasika Parva,  Chapter  10,  Stanza  46  it  is  mentioned  that  Ulupl was   greatly    loved  by  the  subjects.  When  the  Pandavas began  the    'great   departure'   (Mahaprasthana)    Ulupi entered  the  River  Ganges.  Citrangada    went  to  Manalu- rapura. "Ulupi,  the  daughter  of  the  serpent  Kauravya,  jumped into  the  Ganges  and  to  Manalurapura,  went  Citran- gada." (Bhasa  Bharata,  Mahaprasthanika  Parva,  Chap- ter 1,  Stanza  27). 4)  The  other  names  of  Ulupi.  Bhujagatmaja,  Bhujagendra- kanyaka,     Bhujagottama.     Kauravi,     Kauravyaduhita, KauravyakulanandinI,    Pannaganandini,    Pannagasuta, Pannagatmaja,    Pannage s'varakany a,    PannagI,  Uragat- maja.     These  are   the    synonyms    used    in    the    Maha- bharata for  Ulupi. ULLFTA.     A  country  in    ancient  India.    (M.B.    Bhisma Parva,  Chapter  9,  Stanza  54) . UMA.     Parvatl.  (For  details  see  under  Parvati). UMLOCA.  A  celestial  woman.  Umloca  with  other celestial  women  participated  in  the  birth  celebration of  Arjuna.  (M.B.  Adi 'Parva,  Chapter  122,  Stanza  65). UNCHAVRTTI.  A  brahmin.  His  story  is  told  as  follows in  Jaimini  Asvamedha  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.  Uiichavrtti  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.  Great- ly pleased  at  the  noble  act  of  Uiichavrtti,  Dharmadeva took  the  brahmin  family  with  him  to  Svargaloka.  One day  a  few  particles  of  the  foodgrain  powder  which  re- mained 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 yajfia  ground  of  Dharmadeva  and  repeated  the  above process  there,  the  remaining  portion  of  its  body  did  not become  golden. UNDRA(M)  (UTRAM).  A  place  in  South  India. Sahadeva  subjugated  this  place.  (M.B.  Sabha  Parva, Chapter  31,  Verse  71).  People  of  Undram  were  present at  the  Rajasuya  of  Yudhisthira  with  presents.  (M.B. Vana  Parva,  Chapter  51,  Verse  22) . UNMADA.     A  celestial  woman. 1 )  Became  a  woman  by  the  curse  ofUravasl.  Harhsa,  the King  of  Gandharvas  (semi-gods)  had  a  general  of  the army  called  Durmada.  He  was  a  dangler.  He  had  an eye  on  Urvasl.  She  was  the  wife  of  Pururavas  a  famous King.  On  several  occasions  Durmada  followed  Urvas  i, with  lustful  desire.  He  had  expressed  his  amour  for  her on  several  occasions.  But  Urvasl  did  not  pay  any  heed to  his  words. One  day  Pururavas  and  Urvasl  were  present  in  the durbar  of  Indra.  Pururavas  and  Urvasl  had  signalled a  rendezvous  for  that  night  at  the  corner  of  the  Nan- dana  Park.  Durmada  understood  this.  He  called  a celestial  woman  named  Unmada  to  his  side.  They  made a  plan  and  accordingly  Unmada  disguised  herself  as Urvasl  and  Durmada  took  the  guise  of  Pururavas  and both  of  them  entered  Nandana  park.  Pururavas  went  to Unmada  and  conjugated  with  her.  In  the  same  way Urvaii  received  Durmada,  mistaking  him  for  Pururavas. After  the  conjugation  Durmada  laughed  loud  as  if  he had  played  a  trick  on  Urvas"!.  Urvasl  understood  every- thing. Pururavas  also  arrived  there.  Urvasl  cursed Durmada  to  take  birth  in  the  earth  as  a  Raksasa  and cursed  Unmada  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  Unmada  prayed  for  liberation from  the  curse.  Urvas"!  gave  them  liberation  thus  : — "This  Durmada  will  be  born  as  the  son  of  Unmada. 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  Dlrghajangha,  the  emperor  of Hiranyapura,  under  the  name  Pingaksa  and  Unmada UNMADINl 807 UPAMANYU  I was  born  as  the  daughter  of  the  King  of  Videha.  Her name  was  Harini  (Brahmanda  Purana,  Chapter  3) . 2)  The  marriage  and  death  of  Harinl.  Harini  grew  up  to be  a  young  woman.  Once  Piiigaksa  growing  lustful  took Harini  and  went  through  the  sky.  She  cried  aloud  for a  long  time.  Piiigaksa,  the  asura,  left  her  in  a  wild forest.  At  that  time  a  King  named  Vasumanas  came by  that  way  hunting.  He  killed  Piiigaksa  and  then having  heard  the  story  of  Harinl  got  her  on  the  horse called  Jimuta  and  sent  her  to  Videha  (Mithila).  Her father  was  much  pleased  at  getting  her  back.  He  want- ed 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- srenya, who  took  her  by  force  and  went  away.  There was  a  fierce  battle  between  the  two  Kings,  Bhadra- Srenya  and  Vasumanas  and  Vasumanas  was  defeated.  See- ing this  Divodasa,  the  King  of  Kasi,  attacked  Bhadrasre- nya. Though  Divodasa  defeated  Bhadrasrenya,  he  did not  like  to  harm  the  beaten  King.  So  he  returned  to  his kingdom.  Bhadrasrenya  took  Harinl  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  Piiigaksa  and  who  had  been  born again  as  the  son  of  Harinl.  This  Durmada  took  by  force the  daughter  of  his  uncle  called  Citrangi  and  a  child was  born  to  them.  Bhadrasrenya  again  engaged  in  a battle  with  Divodasa,  the  King  of  Kasi,  and  was  defeat- ed. Then  his  son  Durmada  got  into  the  battlefield  and he  also  was  defeated. When  all  this  news  reached  Vasumanas,  the  King of  Ayodhya,  he  became  jealous  of  Bhadrasrenya.  A battle  was  fought  between  them  in  which  Vasumanas was  defeated.  But  a  fierce  battle  was  fought  again  in which  Bhadrasrenya  and  his  son  Durmada  were  killed. Durmada  obtained  heaven.  Stricken  with  grief  at  the death  of  her  husband  and  son,  Harinl  got  into  fire  and went  to  heaven.  (Brahmanda  Purana,  Chapter  3). UNMADINl.  A  beautiful  woman.  She  was  the  daughter of  a  Vaigya  in  the  city  of  Sravastl.  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  Yaugandharayana,  minister  of Udayana,  the  King  of  Vatsa.  (Kathasaritsagara, Lavanakalambaka;  Taranga  1) . UNMATHA  I.  Yama  (Kala)  presented  Skandadeva with  two  attendants.  One  was  Unmatha  and  the  other Pramatha.  (M.B.  Salya  Parva,  Chapter  45,  Stanza 30). UNMATHA  II.  An  attendant  presented  to  Skandadeva by  Parvati.  (M.B.  Salya  Parva,  Chapter  45,  Stanza 51). UNMATTA.  A  warrior  of  a  class  of  Raksasas  (giants) . In  Agni  Purana,  Chapter  10,  it  is  mentioned  that  this warrior  died  in  the  battle  between  Rama  and  Ravana. Genealogy.  Descended  from  Visnu  in  the  following order : — Brahma — Heti — Vidyutkesa—  SukeSa — Malya- van— Unmatta. Vidyutkesa  was  born  to  Heti,  the  son  of  Brahma  by his  wife  Bhaya;  Sukesa  was  born  to  Vidyutkesa  by  his wife  Salakatanka  and  Mall,  Sumall  and  Malyavan  were born  to  Sukesa  of  his  wife  Devavati,  and  to  Malyavan by  his  wife  Sundari,  seven  sons  named  Vajramusti, Virupaksa,  Durmukha,  Suptaghna,  Yajnakosa,  Matta and  Unmatta  and  a  daughter  named  Nala  were  born. Prahasta,  Akampana,  Vikata,  Kalakamukha,  Dhumra- ksa  and  some  more  Raksasas  were  the  sons  of  Sumall, brother  of  Malyavan.  Kaikasi,  the  mother  of  Ravana, was  the  sister  of  Prahasta. UNMUCA.  A  hermit  of  south  Bharata.  Mention  is  made about  him  in  Mahabharata,  Santi  Parva,  Chapter  208, Stanza  28. UPABARHANA.     See  the  2nd  para  under  Narada. UPACARA  (Hospitality).  They  are  sixteen  in  number. (Things  to  be  offered  to  the  guest) .  They  are  called Sodas  opacaras.  They  are  given  below  : — (1)  Asana (seat)  (2)  Padya  (water  to  wash  feet  (3)  Arghya  (water to  drink)  (4)  Snamya  (bath)  (5)  Anulepana  (ashes  or other  fragrant  things  for  besmearing)  (6)  Dhupa (smoke)  (7)  Dlpa  (light)  (8)  Naivedya  (food)  (9) Tambula  (Betel)  (10)  Sitalajala  (cool  drinks)  (11) Vasana  (clothing)  (12)  Bhusana  (ornaments)  (13) Malya  (garland)  (14)  Gandha  (sweet-smelling  things) ( 15)  Acamaniyaka  (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  Dhrtarastra.  (M.B.  Adi  Parva, Chapter  67,  Stanza  95) .  In  the  Mahabharata,  Drona Parva,  Chapter  136  Stanza  22  it  is  mentioned  that  he was  killed  by  Bhlmasena. UPADEVA.     A  King  of  the  Puru  dynasty. UPAGAHA.  A  son  of  Vis  vamitra.  He  was  a  Brahmava- din.  (M.B.  Anusasana  Parva,  Chapter  4,  Stanza  56). UPAGIRI.  A  hilly  place  in  North  Bharata.  (M.B. Sabha  Parva,  Chapter  27,  Stanza  3). UPAGUPTA.  A  King  of  the  Candravarh^a  (Lunar dynasty).  (See  under  Genealogy) . UPAJALA.  A  river.  In  the  Mahabharata,  Vana  Parva, Chapter  13,  Stanza  31,  it  is  mentioned  that  by  bathing in  this  river  the  King  Us  Inara  got  power  and  position higher  than  that  of  Indra. UPAKICAKAS.  Kicaka,  the  brother-in-law  of  King Virata,  had  one  hundred  and  five  brothers.  They  are called  Upaklcakas.  Kicaka  and  the  Upakicakas  were born  of  a  portion  of  Kalakeya  an  asura.  At  the  palace of  Virata,  Kicaka  harassed  Pancali  and  was  killed  in thenightby  Bhima.  (See  under  Kicaka).  Hearing about  the  death  of  Kicaka,  the  hundred  and  five  Upaki- cakas came  there  and  decided  to  burn  Pancali  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,  Bhima jumped  over  the  wall  and  ran  to  the  cremation  ground. He  uprooted  a  tree,  killed  all  the  hundred  and  five Upakicakas  and  brought  Pancali  to  the  palace.  (M.B. Virata  Parva,  Chapter  23) . UPAKOSA.  The  daughter  of  the  teacher  Upavarsa.  (See under  Vararuci) . UPAKOSALA.     See  under  Satyakama. UPAKRSNAKA.  A  warrior  of  Skandadeva.  (M.B. Salya  Parva,  Chapter  45,  Stanza  57). UPAMANYU  I.  A  dutiful  disciple  of  the  teacher Ayodhadhaumya.  This  teacher  had  three  disciples  of prominence.  They  were  Aruni,  Upamanyu  and  Veda, UPAMANYU  II 808 UPARICARAVASU To  know  how  Upamanyu  was  put  to  test  by  the  teacher see  under  Ayodhadhaumya. UPAMANYU  II.  In  the  Krtayuga,  there  lived  a  hermit named  Vyaghrapada  who  had  two  sons.  They  were called  Upamanyu  and  Dhaumya.  Some  learned  men arc  of  opinion  that  Upamanyu  the  son  of  Vyaghrapada and  Upamanyu  the  disciple  of  Ayodhadhaumya,  were one  and  the  same.  Once  Upamanyu  visited  another  her- mitage 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  Siva. Upamanyu  who  was  of  a  wilful  nature  did  penance with  meditation  and  contemplation  on  Siva.  Finally Siva  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  Siva. Siva  made  his  appearance  in  his  own  form  and  made Upamanyu  a  deva  (God). Upamanyu  said  all  these  things  when  he  talked  with Sri  Krsna.  (M.B.  Anus*asana  Parva,  Chapter  14). In  the  Book  "Our  hermits",  written  by  Ramasvami Sastri  in  Tamil,  it  is  mentioned  that  Upamanyu  had written  a  book  "Siva  bhaktavilasa"  in  which  biogra- phies of  devotees  of  Siva  of  great  attainments  are  given. UPAMANYU  III.  In  the  Brahmanda  Purana  we  come across  another  Upamanyu  as  the  son  of  a  hermit  named Sutapas.  Upamanyu  reached  the  hermitage  of  Kasyapa, with  the  idea  of  marrying  Sumati,  the  daughter  of Kasyapa  and  the  elder  sister  of  Garuda.  Nobody  liked the  idea  of  giving  Sumati  in  marriage  to  that  old  man. The  hermit  got  angry  at  this  and  cursed  Kasyapa  that if  he  gave  his  daughter  in  marriage  to  any  Brahmana his  head  would  break  into  a  hundred  pieces.  (Brahma- nda Purana,  Chapter  18). UPANANDA  I.  A  son  of  Dhrtarastra.  Bhimasena  killed him.  (M.B.  Kama  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.  Salya Parva,  Chapter  45,  Stanza  64). UPANISAD.  The  four  Vedas  are  Rk,  Yajus,  Sama  and Atharva.  Each  of  these  four  has  a  Brahmana  (a  treatise relating  to  prayer  and  sacrificial  ceremony) . Next  come  the  Aranyakas  (forest  texts — writings  meant for  the  forest-dwelling  hermit)  as  appendices  to  the Brahmanas.  Then  come  the  Upanisads  as  appendices to  the  Aranyakas.  These  four  classes  of  literary  works ( the  Vedas,  the  Brahmanas,  the  Aranyakas  and  the Upanisads)  constitute  the  Vedic  literature  proper.  The Aranyakas  and  the  Upanisads  are  inseparably  connected with  each  other.  The  Upanisads  are  called  Vedantas (the  end  of  the  Vedas).  The  bulk  of  these  Vedantas belong  to  different  periods  anterior  to  the  Later  Vedic Period.  The  students  begin  the  study  of  Upanisads only  after  having  completed  the  study  of  the  Mantras (Vedic  hymns)  and  the  Brahmanas  (the  ritual) . The  meaning  of  the  word  'Upanisad'  is  that  which  is most  near.  Upa  =  near,  ni  =  most,  sad  =  exist, (or  sit).  The  Upanisads  can  be  called  the  Jnanakanda of  the  Vedas.  They  describe  the  nature  of  Brahman. The  figure  of  the  supreme  Spirit  (Brahman)  exists  in the  Upanisads.  Apparently  the  Upanisads  are  expla- nations of  the  mantras,  but  they  are  concerned  more with  the  allegorical  significations  and  the  mystic  mean- ings of  the  tattvas  or  essence,  of  the  origin  of  life,  the world,  the  soul,  God  etc.  The  Upanisads  are  the  basis of  the  Sad-darSanas,  the  six  systems  of  philosophy. There  are  a  large  number  of  Upanisads.  The  most important  among  them  are  108  in  number. UPAPATAKA  (UPAPAPA)  (Minor  sins).  In  accord- ance with  the  Rastramimarhsa  (political  philosophy) of  Ancient  India,  crimes  were  divided  into  two  types. They  were  called  Upapatakas  (minor  crimes)  and Patakas  (major  crimes) .  To  know  about  major  crimes (Patakas)  see  under  Papa  (sin).  Upapatakas  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  Parivetta  (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  Parivetta; performing  sacrifice  by  a  parivitti  or  a  parivetta;  slan- dering 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  remune- ration; 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;  kidnap- ping women;  mingling  with  slanderers  of  women; selfish  activities;  eating  forbidden  rice;  not  keeping Sacrificial  fire ;  theft;  not  repaying  loan ;  learning  for- bidden 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, Sudra,  Vaisya  and  Ksatriya  and  becoming  an  infidel are  all  Upapatakas. 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,  jungle- goat,  fish,  serpent  and  mungoose  are  sins  of  a  mixed character. Receiving  money  from  the  despicable;  buying  and selling;  serving  a  sudra;  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  Virata. This  minor  city  stood  near  the  capital  city  of  Virata Kingdom.  After  their  incognito-life,  the  Pandavas are  said  to  have  lived  in  the  city  of  Upaplavya.  (M.B Virata  Parva,  Chapter  72,  Stanza  14). UPAPURAlSAS.  See  under  Purana. UPARICARAVASU. Genealogy.  Descended  from  Visnu  in  the  following  order: Atri —  Candra —  Budha  —  Pururavas —  Ayus —  Nahusa UPARIGARAVASU 809 UFA  VITA — Yayati — Puru — Janamejaya  —  Pracinvan  —  Pravira Namasyu — Vitabhaya — Sundu — Bahuvidha  —  Samyati — Rahovadi  —  Raudrasva  —  Matinara  —  Santurodha — Dusyanta  —  Bharata  —  Suhotra  —  Suhota  —  Gala — Garda — Suketu-Brhatksetra-Hasti-  Ajamidha  -  Rksa- Samvarana  -Kuru-Sudhanva  -  Sugotra  -  Cyavana-Krti- Uparicaravasu. 2)  How  he  got  the  name  Uparicarava.su.  Once  Vasu  built a  hermitage  and  began  to  perform  penance  in  accord- ance 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) .  ( Mahabharata,  Adi  Parva, Chapter  63). 3).  Vasu  and  Indra  festival.  Indra  gave  Vasu  a  garland (Vaijayantimala)  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 (Venudanda)  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  on- wards the  festival  of  Indra  came  to  be  celebrated  in  the world.  (See  under  Indrotsava) . 4).  The  sons  of  Vasu.  Five  sons  named  Brhadratha, Kusamba  (Manivahana),  Mavella,  Yadu  and  Rajanya were  born  to  him. 5) .  Kicking  and  splitting  Koldhala.  The  river  Sukti- mati  flowed  through  the  capital  city  of  Vasu.  Once  the great  hill  Kolahala  grew  amorous  of  Suktimati  and caught  hold  of  her.  Uparicaravasu  got  angry  at  this and  kicked  the  mountain  which  was  split  into  two  and Suktimati  flowed  out  of  the  gap.  Still  two  children were  born  to  the  great  hill  by  Suktimati.  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  Girika  became  the  wife  of  the  king.  (M.  B. Adi  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,  an- other eagle  got  near  and  a  quarrel  arose.  The  semen fell  in  the  river  Yamuna.  A  fish  named  Adrika  swall- owed it.  (See  under  Adrika).  A  fisherman  caught  that fish.  He  got  a  male  child  and  a  female  child  from  the stomach  of  the  fish.  That  girl  is  the  famous  Satyavati Matsyagandha  who  became  the  queen  of  Santanu.  (See under  Satyavati) .  The  fisherman  gave  the  boy  he  got from  the  fish  to  king  Uparicaravasu.  (M.  B.  Adi  Parva Chapter  62). 7) .  Other  information. (i)  It  is  mentioned  in  Mahabharata,  Sabha  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  Visnu  and  a righteous  and  diligent  man  who  loved  and  esteemed his  father.  Because  of  the  grace  of  Sri  Narayana,  he secured  an  empire.  He  consecrated  everything  before god.  Once  Indra  gave  him  half  of  his  seat.  (M.  B. Sand  Parva,  Chapter  355).  Because  of  the  grace  of Bhagavan  (Lord) ,  Garuda  made  him  a  traveller  of  the sky.  (M.  B.  Santi  Parva,  Chapter  337,  Stanza  37). (iii) .  In  Mahabharata,  Santi  Parva,  Chapter  337, Stanza  38,  it  is  mentioned  that  finally  Uparicaravasu entered  the  world  of  Brahma. ( 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  Patala  (netherworld).  (Matsya  Purana, Chapter  152). This  story  is  seen  with  slight  difference  in  Mahabharata Santi    Parva,  Chapters  322-324. UPA&LOKA.  A  son  born  to  Sri  Krsna  by  Sairandhri. He  learned  all  sciences  and  Philosophies  and  finally became  a  follower  of  the  Sarhkhya-Yoga  cult.  (Bhaga- vata,  Skandha  10). UPA&RUTI.  The  patron-goddess  of  Uttarayana  (The sun's  progress  towards  North  in  the  former  half  of  the year).  In  Mahabharata,  Adi  Parva,  Chapter  166 mention  is  made  of  how  this  goddess  made  it  possible for  Indrani  to  see  Indra  through  the  holes  of  a  stalk  of lotus.  It  was  by  the  help  of  UpaSruti  that  Sacldevl  and Indra  met  together.  (M.  B.  Udyoga  Parva,  Chapter 14,  Stanzas  12  and  13). UPATYAKA.  A  country  in  Bharata.  (Mahabharata, Bhisma  Parva,  Chapter  2,  Stanza  55). UPAVARSA.  The  younger  brother  of  the  Teacher  Varsa. He  also  was  a  teacher.  For  further  information  see under  Vararuci. UPAVASA.  Upavasa  means  going  back  from  sin  and leading  a  good  life.  (Upa  (varta)  =go  back  and  Vasa= A  life) .  All  actions  which  are  not  good,  must  be  relin- quished. Those  who  observe  Upavasa  should  abstain from  using  flesh,  Masura  (pulse),  canaka  (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  Pancagavya  (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 Purana,  Chapter  175). UPAVEIiTA.  A  river.  This  river  is  considered  to  be  the mother  of  Agni  (fire) .  Some  are.  of  opinion  that  this river  is  Krsnavena  a  tributary  of  the  great  river  Krsna (R.Kistna)  of  South  India.  (M.B.  Vana  Parva,  Chapter 222,  Stanza  14). UPAVlTA.  The  sacred  string  or  Uttariya.  The  twice- born  ( the  three  upper  castes)  wear  this.  When  it  is worn  over  the  left  shoulder  and  under  the  right  arm  it is  called  Upavlta,  when  it  is  worn  over  the  right  shoul- der and  under  the  left  arm  it  is  called  Pracinavlta  and if  it  is  worn  around  the  neck  as  a  garland  it  is  called Nivlta.  (Manusmrti,  Chapter  2,  Stanza  63) . UPAVRTTA  (M) UPAVRTTA  (M)  A  country  in  Bharata.  (M.B.    Bhisma Parva,  Chapter  91,  Stanza  84). PAYA  (S) .     See  under  Caturupaya. UPAYAJA.     Brother  of  the  hermit  Yaja.  Both   of  them lived  on  the  banks  of  the   Gariga.    Dhrstadyumna   and Pancall  were  born  to  the  King  Drupada  of   Pancala   as the  fruit   of  the   sacrifices  performed  by  these  hermits. The  story  is  given  below: The  famous  teacher  Drona  was  the  son  of  the  hermit Bharadvaja,  who  was  a  friend  of  the  King  Prsata  of Pancala.  So  King  Prsata  sent  his  son  Drupada  to  the hermitage  of  Bharadvaja  for  education.  Thus  Drona and  Drupada  were  fellow  students. After  completing  his  education  Drupada  became  King of  Pancala.  At  that  time  the  teacher  Drona  once  visited the  palace  of  the  King.  But  Drupada  did  not  duly receive  his  former  classmate.  Drona  got  angry  at  this and  went  to  Hastinapura  and  became  the  teacher  of  the Pandavas  and  the  Kauravas.  As  a  remuneration for  teaching  them  Drona  demanded  that  Arjuna  shou'd bind  Drupada  and  bring  him  before  him.  Arjuna  did so.  Drupada  gave  Drona  a  portion  of  his  kingdom  and got  his  liberty.  From  that  day  onwards  Drupada  wished for  a  son  who  would  take  revenge  on  Drona,  and requested  the  hermit  Upayaja  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  Yaja  for  the  sacrifice.  The King  did  as  he  was  told  and  Yaja  and  Upayaja  came to  Pancala  and  performed  the  sacrifice  for  getting  a son.  From  the  sacrificial  dais  Dhrstadyumna  and Pancall  were  born.  (M.B.  Adi  Parva,  Chapter  166 and  Sabha  Parva,  Chapter  80,  Stanza  45). UPENDRA.  A  synonym  of  Visnu.  Mahavisnu  once  took birth  by  Aditi  the  wife  of  Kasyapaprajapati.  In  that birth  Mahavisnu  had  the  name  Upendra.  He  was  known as  Vamana  too.  (Bhagavata,  10th  Skandha). UPENDRA.  A  river.  ( Mahabharata,  Bhisma  Parva, Chapter  9,  Stanza  27). UPENDRABALA.     Son  of  a  minister  of  the  King  named Sr!  Datta.    (See  under  Sri  Datta) . URAGA.  A  class  of  serpents.  Ten  daughters  were  born to  Krodhavasa  wife  of  KaSyapa.  TheUragas  were  born from  the  daughter  Kadru  and  the  nagas  were  born from  the  daughter  Surasa.  (Valmlki  Ramayana,  Aranya Kanda,  Sarga  14) . URDHVABAHU.  A  son  of  Vasistha.  His  mother  was Orjja.  (Agni  Purana,  Chapter  20).  It  is  mentioned  in Mahabharata,  Anusasana  Parva,  Chapter  150,  that  this Urdhvabahu  did  penance  in  South  India. URDHVABHAK.  A  fire.  This  Agni  (fire)  was  the  fifth son  of  Brhaspati.  (M.B)  Vana  Parva,  Chapter  219, Stanza  20) . URDHVAPUNDRA.  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,  Saivite  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  accord- ing to  the  finger  used  to  put  the  sign.  If  the  mark  is 810 URMILA 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  (anamika),  he  will  get food  and  if  it  is  made  with  the  index  finger  (tarjanl)  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  finger- breadths  it  is  superfine.  Ifofninefinger-breadths.it  is medium  super-fine;  and  if  it  is  eight  and  a  half  finger- breadths,  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  tjrdhva- pundra  in  a  particular  spot  of  the  body  one  will  have  to think  of  a  particular  name  of  Visnu. "Kesavainthe  forehead,  Narayana  in  the  stomach, Madhava  in  the  heart,  Govinda  in  the  neck,  Visnu  on the  right  side  of  the  stomach,  Madhusudana  on  the middle  of  right  hand,  Trivikrama  on  the  left  ear, Vamana  on  the  left  side  of  stomach,  Sridhara  on  the left  hand,  Hrsikesa  on  the  right  ear.  Padmanabha  on the  hinder  Part,  Damodara  on  the  nape  and  Vasudeva on  the  head,  should  be  meditated  upon."  (Devi  Bhaga- vata, Skandha  11). ORDHVAVEtflDHARA.  An  attendant  of  Skandadeva. (M.B.  Salya  Parva,  Chapter  46,  Stanza  18). ORJjA  I.  A  wife  of  Vasistha.  Seven  sons  named  Rajas, Gotra,  Drdhvabahu,  Savana,  Anagha,  Sutapas  and Sukra,  were  born  to  Vasistha  by  his  wife  tjrjja.  These seven  holy  men  were  the  seven  hermits  (Saptarsis)  in the  third  Manvantara.  (Visnu  Purana,  Arils' a  1, Chapter  10). ORJJA  II.  One  of  the  seven  hermits  of  the  Svarocisa Manvantara.  The  seven  hermits  of  the  Svarocisa Manvantara  were  Urjja,  Stambha,  Prana,  Vata,  Prsabha Niraya  and  Parlvan.  (Visnu  Purana,  Arhsa  3, Chapter  1 ) . URJJA.    III.  A  King  of  the  Hehaya  dynasty.  He  was  the grandfather  of  the  famous  Jarasandha.    (Agni    Purana, Chapter  278) . ORJJAKETU.    A  King  of  the  dynasty  of  King  Janaka. (Bhagavata,  Skandha  9) . ORJJANl.   A  daughter  of   the    Sun.    (Rgveda,  Mandala 1,  Anuvaka  17,  Sukta  119). URJJASVATI.  A  daughter  born  to  Priyavrata,  the  son of  Manu  Svayambhuva,  by  Surupa  the  daughter  of Visvakarma.  Urjjasvati  had  ten  brothers.  (Devi  Bhaga- vata, Skandha  8).  Priyavrata  gave  Urjjasvati  to  the teacher-priest  Sukra.  DevayanT,  the  wife  of  Yayati, was  the  daughter  born  to  Sukra  by  Urjjasvati.  (Bhaga- vata, Skandha  5) . URJJAYONI.  One  of  Vi>vamitra's  sons  who  were expounders  of  Vedas.  (M.B.  Anusasana  Parva,  Chap- ter 4,  Stanza  59) . URMILA.  Laksmana  married  Ormila,  the  daughter  of King  Janaka  and  the  sister  of  SJta.  When  Laksmana went  to  the  forest  with  Sri  Rama  and  Slta,  Urmila remained  in  Ayodhya.  After  the  forest  life,  Sri  Rama and  Laksmana  returned  with  Slta.  When  Sri  Rama was  ruling  over  the  country,  two  sons  were  born  to Laksmana  by  Urmila.  The  elder  son  was  named Taksaka  and  the  second  was  given  the  name  Chatra- URNA 811 URVASI  I ketu.  At  the  instruction  of  Sri  Rama,  Laksmana  went to  the  Eastern  sea  and  killed  the  foresters  there  and built  there  a  city  called  Agatl.  Taksaka  was  made  the King  of  Agatl.  Laksmana  then  went  to  the  western  sea and  killed  the  Barbarians  there  and  built  a  city  called CandramatI  and  made  Chatraketu  the  King  of  that city.  Being  punished  by  Sri  Rama,  Laksmana  drowned himself  in  the  river  Sarayu.  (See  under  Laksmana). After  that  Urmila  jumped  into  a  pile  of  fire  and  reach- _  ed  the  world  of  Visnu.    (Uttara  Ramayana) . UR]yA.  A  wife  of  Marici.  In  the  Svayambhuva  Man- vantara  Marici  had  a  wife  called  fjrna  and  six  mighty sons  by  her.  When  they  saw  Brahma  once,  they  teased him  by  calling  him  'afather  who  had  married  his  daugh- ter.' Brahma  got  angry  with  them,  and  cursed  them  to take  birth  as  Daityas  (demons)  on  the  earth.  Accord- ingly they  took  birth  as  the  sons  of  Kalanemi  on  earth. (Devi  Bhagavata,  Skandha  4) . URNANABHA  (SUDARSANA).  A  son  of  Dhrtarastra. ( M.B.  Adi  Parva,  Chapter  67,  Stanza  96).  It  is  mention- ed in  Mahabharata,  Drona  Parva,  Chapter  127,  Verse 67,  that  Bhimasena  killed  him. URNAYU.  A  Devagandharva.  He  had  participated  in the  Birth  celebration  of  Arjuna.  (M.B.  Adi  Parva, Chapter  122,  Stanza  52).  Once  this  Devagandharva fell  in  love  with  Menaka.  (Mahabharata,  Udyoga Parva,  Chapter  117,  Stanza  16). URU.  A  son  born  to  Manu  Caksusa  by  his  wife  Nadvala. Uru  had  nine  brothers  named  Puru,  Satadyumna, Tapasvi,  Satyavak,  Kavi,  Agnisthu,  Atiratra,  Sudyumna and  Atimanyu.  Six  great  sons  were  born  to  Uru  by  his wife  Atreyi.  They  were  Anga,  Sumanas,  Svati,  Kratu, Angiras  and  Gaya.  Vena  was  born  to  King  Aiiga  by his  wife  Sunitha  and  the  famous  emperor  Prthu  was born  as  the  son  of  Vena.  (Agni  Purana,  Chapter  18). URUKRAMA.  Another  name  of  Vamana. URVA  (AURVA) .  A  luminous  hermit  of  the  family  of Bhrgu.  He  was  the  son  of  Cyavana  and  the  father  of Rclka.  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) . URVARA.  A  celestial  woman  in  the  palace  of  Kubera. In  the  company  of  some  other  celestial  women,  she danced  before  the  hermit  called  Astavakra.  (M.B. Anugasana  Parva,  Chapter  19,  Stanza  44) . URVARlYAN.  Son  of  the  Prajapati  Pulaha.  Three  sons named  Kardama,  Urvariyan  and  Sahisnu,  were  born  to Pulaha  by  his  wife  Ksama.  (Visnu  Purana,  Arhga  1, Chapter  1) . URVASI  I.  A  famous  celestial  damsel. \)Birth  of  Urvasi.  In  days  of  old  two  hermits  named  Nara and  Narayana  did  penance  to  Brahma  in  the  holy  her- mitage of  Badarika  for  a  thousand  years.  (Nara  and Narayana  were  the  children  born  to  Dharma,  the  son  of Brahma) .  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 Kamadeva  (Cupid)  and  consulted  him,  as  a  result  of which  Kamadeva  and  his  wife  Ratidevi  with  many celestial  maids  came  to  the  hermitage  in  the  mountain of  Gandhamadana  with  the  intention  of  hindering  the penance  of  Naranarayanas.  The  season  of  spring  was created  in  the  forest.  The  celestial  women  such  as Rambha  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,  Menaka,  Rambha,  Tilottama,  Sukesim,  Mano- rama,  Mahesvari,  Puspagandha,  Pramadvara,  Ghrtaci, Candraprabha,  Soma,  Vidyunmala,  Ambujaksl,  Kanca- namala,  and  others  with  their  ten  thousand  and  eighty hand-maids  stood  before  them.  Hermit  Narayana  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  tJru  (thigh)  of Narayana,  that  woman,  who  was  the  most  beautiful in  the  three  worlds,  got  the  name  Urvasl.  All  the  others were  struck  with  wonder  at  the  sight  of  this  new  creat- ion. After  that  so  many  other  beautiful  women  also were  created.  The  hermit  Narayana  gave  all  of  them to  Indra.  With  shame  Indra  accepted  them  and  return- ed to  heaven  along  with  them.  Thus  Urva£i  arrived at  the  realm  of  the  devas  (gods).  (Devi  Bhagavata, Skandha  4). 2 )  Position  of  Urvasi.     It  is   mentioned  in  Mahabharata that   Urvasi   had  the  eleventh  place  among  the  singers. The  expert  dancers  were  Anucana,   Adrika,   Somakes'i, Misra,  Alambusa,  Marici,  Sucika,  Vidyutparna,    Tilot- tama,  Ambika,     Ksema,     Rambha,     Subahu,    Asita, Supriya,    Pundarika,   Sugandha,    Surasa,     Pramathim, Kamya  and  Saradvati.  Urvagi  got  the  first  place  among the  celestial  maids  in  beauty.    ( M  B.  Adi  Parva,  Chapter 123). 3)  UrvaSi  and  Pururavas.  Pururavas  was  the  son  of  Budha born  of  Ila.     He  grew  up  and  became  a  king   of  great renown.     His  fame  reached  even  the  realm  of  the  gods. One  day  during  that  period  Brahma  cursed  Urvasi.  "Go and   be   born   on  the  earth."     (It  is  stated  in  the  Devi Bhagavata  that  it  was  Brahma  who  cursed  Urvail  and  in the  Bhagavata  that  it  was  the  Mitravarunas  who  cursed Urvasi) .  Urvasi  had  heard  about  the  fame  of  Pururavas and  had  felt  tender  love   for  him.     The  celestial  maid reached  the  earth.    She  went  to  the  palace  of  Pururavas 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  UrvaJI  lived    in    the  palace  of  the  king  as  his wife.     They  lived    happily   for   a    long   while   without separating  from  each  other. Urvas"!  became  conspicuous  by  her  absence  in  the  realm of  the  gods.     She  was  the  most  expert  actress  in  heaven. URVASI  I 812 URVASI  I Indra  missed  her.  So  a  search  was  made  and  they  found out  that  she  was  in  the  palace  of  Pururavas.  .Indra asked  the  Gandharvas  to  bring  that  celestial  woman  to heaven  somehow.  Visvavasu  and  some  others  of  the Gandharvas  reached  the  palace  of  king  Pururavas  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  Urvasi  in  the  harem. Urvasi  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  oppor- tunity the  Gandharvas  caused  a  lightning  to  flash  in  the king's  harern.  In  the  light  of  the  lightning  Urvasi  saw the  king  standing  nude.  The  Gandharvas  having  achi- eved 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  Urvasi  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  Urvasi.  At  last  he  reached  Kuru- ksetra and  saw  Urvas"!  there.  He  bowed  low  before her  and  implored  her  to  return  to  the  palace.  But Urvasi  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,  UrvaSI  vanished.  (Devi  Bhagavata, Skandha  1). 4)  The  reason  why  Pururavas  had  to  remain  separatefrom  Urvasi. Pururavas  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  Mayadhara,  a  noble Asura,  in  that  battle  and  had  celebrated  a  festival.     In thai  festival  Rambha  was  dancing  before  Tumburu,  the sage-priest,  and  detecting  some  flaw  in  her  dance  Puru- ravas teased  her.    Rambha  retorted  by  asking  the  King what  he  knew  about  dance,  and  the  king  replied  that  he had  learned  from  Urvasi  more  dance  than  Tumburu  the teacher  of  Rambha.     Tumburu  got  angry  at    this,    and cursed    the    king   Pururavas  to  suffer  from  the  pangs  of separation  from  UrvaJi.     Stricken  with  grief,  Pururavas returned  to  his  palace.  It  was   after  this  that    the  Gan- dharvas   took  away  Urvasi.  Pururavas  went  to  Badari- kasrama  and  performed  penance,    meditating   on   God Visnu   for   the   nullification  of  the  curse.  Urvasi,  aggri- eved by  separation  from  her  husband,  sat  motionless   as a  picture,  in  the  custody  of  the  Gandharvas.  Lord  Visnu was  pleased  with  the  penance  of  Pururavas.    The    Gan- dharvas brought  her  back  to  the  King.  Thus  it   became possible  for  the  king  to  meet  Urvasi  at  least  once  a  year. (Kathasaritsagara,  Lavanakalambaka,  Taraiiga  1). 5)  The  sons  born  to  Pururavas  by  Urvasi.  The  king  became very  sad  when  Urva-,1  was  about  to  depart  from  him  at Kuruksetra.     Seeing  his  grief  Urvasi   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  preg- nant.    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    Urvasi    had said,  the  king  returned  to  his   palace.     On    completion of  a  year   Pururavas   went    to  Kuruksetra  and  spent  a night  with  Urvasi.  Urvasi  gave  Pururavas  a  very beautiful  child  and  then  she  vanished.  The  king  sat there  and  praised  the  Gandharvas,  who  gave  the  king an  Agnisthall  (a  fire  pot) .  Because  of  his  derangement, thinking  it  to  be  Urvasi  the  king  took  the  sthali  (pot) and  wandered  about  in  the  forest.  At  last  placing  the pot  in  the  forest,  the  king  returned  to  his  palace.  On that  day  Tretayuga  (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  Sthali  in  the  forest  and  took  it.  After that  he  made  two  'aranis'  (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 'Jatavedas'.  Thus  Jatavedas  became  the  son  of Pururavas. Pururavas  generated  three  fires  from  Jatavedas.  The first  of  them  is  Pranava.  The  second  is  called  Narayana and  the  third  Agnivarna.  (Srlmad  Bhagavata,  9th Skandha). To  Pururavas  six  sons  were  born  from  the  womb  of Urvasi.  They  were  Ayus,  Srutayus,  Satyayus,  Raya, Vijaya  and  Jaya.  (A  little  difference  is  observed  in  these names  in  the  Mahabharata,  Adi  Parva,  Chapter  75, Stanzas  24  and  25) . 6)  To  know  how  a   Gandharva   named   Durmada   and a    Vidyadhari    named  Unmada  played  a  trick  on  Puru- ravas and  Urvall,  see  under  Unmada. 7)  How  Agastya  and  Vasistha  were  born  to  Mitravarunas  be- cause of  Urvasi.     In  days  of  old    there    was   a  renowned king  named  Nimi  in  the  family  of  Iksvaku.  He  decided to   perform   a   sacrifice   of  a  long  duration.     He  began preparation  and  invited  famous  hermits  such  as   Bhrgu, Angiras,  Vamadeva,  Pulastya,  Pulaha.  Rclka  and  others. Finally  he  invited  Vasistha.     At  that  time    Indra   had begun  another  sacrifice  in  heaven.    So  Vasistha  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  Vasis- tha returned  after  that,  the  sacrifice  of  Nimi   was    over. Vasistha    cursed   Nimi.     "You   will   become  devoid  of body."     Nimi  cursed  back.  "Let  Vasistha  also   become thus." The  aggrieved  Vasistha  went  to  his  father  Brahma  and complained  about  the  curse.  Brahma  told  Vasistha. "You  penetrate  the  brightness  of  Mitravarunas  and stay  there.  In  due  course  you  will  get  a  birth  which  is not  of  a  womb."  Hearing  these  words,  Vasistha  reached the  hermitage  of  Mitravarunas.  He  left  his  body  there and  fused  himself  into  their  effulgence.  During  this period  Urvasi  came  to  that  hermitage.  Seeing  her, Mitravarunas  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 Vasistha.  (Devi  Bhagavata,  Skandha  8). 8 )  Indra  cursing  Urvasi.     Once  Agastya  went  to  the  dur- bar of  Indra.     On  the  occasion  Indra  asked   Urva'i    to dance.     In  the  midst  of  the  dance  she  saw  Jayanta,  the son  of  Indra,  and  became  amorous  and  her   steps   went wrong.  Narada  who  was  playing    his  famous  lute  called MahatI  could  not  play  well.     Agastya  got    angry   and cursed  Jayanta    to   become  a  bud.     He  cursed  Narada also.     So  his  lute  became  the  lute  of  the  world.    Urvasi URVASI  II 813 USINARA  IV was  born  on  the  earth  under  the  nameMadhavI  due    to the  curse. 9)  Urvasi  changing     Arjuna     into      eunuch.    (See    under Arjuna) . 10)  Other  information. (i)    It  is  mentioned    in    Mahabharata,    Sabha   Parva, Chapter  10,  Stanza  11,  that  Urvasi  had    been    in    love with  Kubera  once. (ii)   Urvasi  was  dismayed  when  Sukadeva  attained  Sup- reme Bliss.     (See  under  Suka) . URVASI  II.  Another  name  of  Ganga.     As  she  sat  on  the Uru  (thigh)  of  Bhaglratha,  Ganga  got  the  name  Urvasi. (M.B.  Drona  Parva, Chapter  60,  Stanza  6). URVASlTlRTHA.  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). USA  I.  The  daughter  of  Banasura  and  the   wife   of  Ani- ruddha. 1 )  Genealogy.     Descended  from  Visnu  in    the   following order:-  Brahma  -  Kasyapa  -  HiranyakaSipu  -  Prahlada- Virocana-Mahabali-Bana-Usa. 2)  Marriage  of  Ufa.     See  under  Aniruddha. USA  II.  The  daughter  of  a  hermit.  The  king  of  Salva 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  swal- lowed her.  Then  a  hermit's  daughter  named  Usa  brought up  die  child.  (Siva  Purana). USA  III.  The  night  is  called  Usa  and  the  day,  Ghusti. The  time  between  Usa  and  Ghusti  is  called  Sandhya. (Visnu  Purana,  Am 'a  2,  Chapter  8). USAlsIGU  I.  A  hermit  who  lived  in  the  western  country. (M.B.  Sand  Parva,  Chapter  208,  Stanza  30). USA5IGU  II.  A  synonym  of  Siva.  (M.B.  Anusasana  Parva, Chapter  17,  Stanza  105). USA5IGU  III.  A  king  of  the  Yadu  family.  His  father  was Vrjinlvan  and  his  son  was  called  Citraratha.  (M.B. Anu'asana  Parva,  Chapter  147,  Stanza  29). USAJNlGAVA.  A  member  of  the  durbar  of  the  king  Yama (god  of  death) .  (M.B.  Sabha  Parva,  Chapter  8,  Stanza 26). USA5IKU  (RUSAftKU).  A  hermit.  Seeing  that  old  age was  coming  on  him  this  hermit  forsook  his  body  in  the Prthudaka  tirtha  and  went  to  the  realm  of  Visnu. Arstisena,  Vigvamitra,  Sindhudvipa,  Devapi  and  such others  got  Brahmanya  ( the  state  of  being  Brahmin)  by doing  penance  in  the  hermitage  of  this  hermit.  (M.B. Sand  Parva,  Chapter  38,  Stanzas  33-39) . USANAS.  The  teacher  Sukra,  the  son  of  the  hermit Bhrgu.  (See  under  Sukra). USlK  I.  A  hermit  about  whom  mention  is  made  in  the Rgveda. USlK  II.  One  Ugik  as  the  wife  of  the  hermit  Dirghatamas is  mentioned  in  the  Rgveda  Mandala  1,  Anuvaka 16,  Sukta  112.  This  Us  ik  was  the  maid  of  the  queen of  the  old  King  of  Kaliiiga.  The  king  requested Dirghatamas  to  beget  children  by  his  queen.  The  queen did  not  like  this.  She  sent  her  maid  Us  ik  to  Dirghatamas. The  hermit  Kakslvan  was  the  son  born  to  Dirghatamas by  Usik.  (Rgveda,  Mandala  1,  Anuvaka  18.  Sukta 125). USlNARA  I.  A  famous  king  of  the  Candravarhs a  (Lunar dynasty) . 1)  Genealogy.     Descended  from  Visnu  in    the    following order:-  Brahma-Atri-Candra-Budha-  Pururavas  -  Ayus- Nahusa-Yayati-Anudruhyu-Sabhanara-Kalanara  -  Srft- jaya-Usinara.  Usinara  was  the  father  of  Sibi  and  Vena. 2)  The  reason  for  the   curse   of  the  eight  Vasus.     Once  the Astavasus  (Vasus  eight  in  number)  came  to  the  hermitage of  Vasistha,  with  their  wives.     The  wife  of  Dyau,    one of  the  Astavasus,  saw  the  cow  'Nandini'    in  the  hermit- age.    She  and  the  daughter  of    Usinara  were    intimate friends.     She   wanted    to    get   Nandini,     so    that     she might  give  it  as  a  present  to    the  daughter    of  Usinara. According  to  her  wish    the   Astavasus   caught    hold   of the  cow  and  took  her  home.  At  that  time  Vasistha  had been  away.     When  he   returned,    he  knew   about    the theft  of  the  cow  and  cursed  the  Astavasus  to  take  birth in  the  wombs  of  women  on  earth.     It  was  according    to this  curse  that  the  Astavasus  took   birth    in   Gaiigadevi the  wife  of  Santanu.  See  under  Bhlsma.  (Devi  Bhagavata, Skandha  2) . 3)  Indra  testing  Usinara.  Uglnara  was    a  just  and  liberal- minded    King.     Indra  decided  to  test  the  King  regard- ing   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.slnara  as  if  the  Kite  was chasing   the    dove.  Uiinara  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.    Aranya    Parva,  Chapter  131).  In  Mahabharata a  story  like  this  occurs  about  King  Sibi  also. 4)  Other  information. (i)    Us'Inara  gave  Galava  two  hundred  horses  as  dowry and   married   Yayati's  damsel   Madhavi.    (See    under Galava) . (ii)  The  King   Sunaka    gave   USInara  a  sword.  (M.B. Santi  Parva,  Chapter  166,  Stanza  79) . (iii)    US Inara  performed  a  sacrifice  on  the  bank   of  the river  Vitasta   and  became  equal  to  Indra.  (M.B.  Vana Parva,  Chapter  130,  Verses  20-21) . (iv)  U&Inara  attained  heaven  by  giving  cows   as    gifts. (M.B.  Anusasana  Parva,  Chapter  76,  Stanza  25). US  INARA  II.  A  King  of  the  Yadavas.  In  the  Maha- bharata, Adi  Parva,  Chapter  185,  Stanza  20,  it  is mentioned  that  this  King  was  present  on  the  occasion of  the  Svayamvara  (the  bride  choosing  a  husband)  of Draupadl. US  INARA  III.  Mention  is  made  in  Mahabharata, AnuSasana  Parva,  Chapter  32,  that  Vrsadarbhi  was another  name  of  Usinara  and  that  he  had  once  ruled over  the  kingdom  of  Kasi. US  INARA  IV.  A  country.  It  is  stated  in  Mahabharata, Kama  Parva,  Chapter  5,  Stanza  47,  that  Arjuna  had killed  the  warriors  of  this  country.  In  Mahabharata, Anusasana  Parva,  Chapter  33,  Stanzas  22  and  23, mention  is  made  that  due  to  the  curse  of  Brahmins  the Ksatriyas  (the  ruling  class)  had  become  Sudras  (servile class.) USIRABIJA  1 814 UTTANABARHIS USlRABlJA  I.  A  mountain  in  North  India.  (M.B. Vana  Parva,  Chapter  139,  Stanza  1 ). USlRABIJA  II.  A  place  on  the  northern  side  of  the Himalayas.  Mention  is  made  in  Mahabharata,  Udyoga Parva,  Chapter  111,  Stanza  23,  that  the  King  Marutta _  once  fought  a  battle  here. USMA.  The  son  of  the  Agni  (Fire)  named  Pancajanya. (M.B.  Vana  Parva,  Chapter  221,  Stanza  4). OSMAPA.  A  group  ofPitrs  (the  Manes).  It  is  men- tioned in  Mahabharata,  Sabha  Parva,  Chapter  8, Stanza  30,  that  these  P^trs  (the  manes)  live  in  the palace  of  Yama. USiyADE§A.  An  ancient  place  in  Krauncadvlpa  (the island  of  Kraunca) .  Krauiicaparvata  (the  mountain Kraufica)  stands  near  this  place.  (M.B.  Bhisma  Parva, Chapter  12,  Stanza  21). USNIGA&GA.  An  ancient  holy  place  in  Bharata. (M.B.  Vana  Parva,  Chapter  135,  Stanza  7). USyiK.  One  of  the  seven  horses  of  the  Sun.  The  seven horses  of  the  Sun  are,  Gayatrl,  BrhatI,  Usnik,  JagatI, Tristup,  Anustup,  and  Pankti.  (Visnu  Purana,  Arhsa 2,  Chapter  8) . USIVINABHA.  A  Visvadeva  (a  class  of  gods).  (Maha- bharata, Anu£asana  Parva,  Chapter  91,  Stanza  44). USTRAKARNIKA.  An  ancient  place  in  South  India. Mention  is  made  in  Mahabharata,  Sabha  Parva, Chapter  31,  Stanza  71,  that  this  place  was  brought under  control  by  Sahadeva. UTATHYA  I. 1)  General.     Son  of  sage   Angiras.    (M.B.    Adi    Parva, Chapter  66,  Verse  5) .  He  gave    advice   on   subjects   of statecraft   to    King     Mandhata.    (M.B.     Sand    Parva, Chapter    90) .   He  married    Soma's   daughter    Bhadra. (M.B.  AnuSasana  Parva,  Chapter  154,  Verse  12). 2)  Utathya  drank   up  the  sea  dry.     Varuna  deva  had  an eye  on  Soma's  daughter  Bhadra  when    Utathya  married her.  Incensed  at  the  marriage,  Varuna    carried   Bhadra off  to  the  sea  one  day  when    Utathya  was   not    present. Narada    informed  Utathya    that   it   was   Varuna   who stole     his    wife.    Though   Narada,     at    the  request   of Utathya,  asked  Varuna  to  return  Bhadra  to  the  former he   did   not  oblige.    Enraged  at  this  Utathya  drank  up the  sea  dry.  Yet,    Varuna  did    not  come    round.  Then Utathya   rendered    all    the  lakes  of  Varuna  dry.  Trem- bling at  this  Varuna  returned  Bhadra  to    Utathya    and prostrated    at   his   feet.   He  pardoned  Varuna  and  gave back  the  sea  to  him.  (M.B.  Anusasana  Parva,    Chapter 154). UTATHYA   II.     The    muni    Satyatapas.     (See    under Satyatapas.) UTKALA  I.     A   place  in   India  where    people    lived   in safety.    Kama   conquered    this  place.    (Drona     Parva, Chapter  4,  Verse  8). Utkala  is    believed    to   be  modern Orissa. UTKALA  II.  Son  of  Vaivasvata  Manu.  (Brahmanda Purana,  Chapter  31). UTKOCA  (M).  A  holy  place.  Dhaumya,  the  younger brother  of  Davala  lived  in  Utkocatlrtha.  The  Panda- vas  went  there  and  made  Dhaumya  a  priest.  (M.B. Adi  Parva,  Chapter  182). UTKOCAKA  (M).  An  ancient  holy  place.  Dhaumya did  tapas  here,  and  it  was  here  that  the  Pandavas  took Dhaumya  as  their  priest.  (M.B.  Adi  Parva,  Chapter 152,  Verses  2-6). UTKRATHINl.  A  female  attendant  of  Skanda.  (M.B. Salya  Parva,  Chapter  46,  Verse  16) . UTKROSA.  One  of  the  two  attendants  Indra  gave  to Skanda;  the  other  was  called  Paiicaka.  (M.B.  Salya Parva,  Chapter  45,  Verse  35). UTPALAVANA.  A  holy  bath  in  the  Panjab.  At  this place  Vi;>vamitra  performed  a  sacrifice.  (M.B.  Vana Parva,  Chapter  87,  Stanza  15). UTPALINl.  A  river  flowing  near  the  forest  known  as Naimisaranya.  Arjuna  had  seen  this  river.  (Maha- bharata, Adi  Parva,  Chapter  214,  Stanza  6). UTPATAKA.  A  holy  bath.  Those  who  bathe  in  this tirtha  (bath)  will  get  the  merits  of  a  fast.  (M.B. Anusasana  Parva,  Chapter  25,  Stanza  41) . UTSAVA.  Celebrations  conducted  in  temples  from olden  days.  There  are  Sastraic  (scriptural)  injunctions as  regards  conducting  utsavas.  Utsava  is  an  indispens- able celebration  when  once  the  deity  (idol)  is  in- stalled 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  non- celebration  of  Utsava  will  render  the  installation  in- effective. Utsava  should  be  conducted  either  during Uttarayana (movement  of  the  sun  from  south  to  North) or  Visu  (when  the  Sun  is  in  the  centre)  or  at  a  time suitable  to  the  temple  authorities  who  conduct  the utsava  in  Sayana,  Upavana  or  Grha.  It  should  com- mence with  auspicious  ceremonies  like  the  sowing  of seeds  of  nine  varieties  of  foodgrains,  and  with  dance, song,  instrumental  music  etc. UTSAVASAisIKETA.  A  place  in  the  South  Bharata. (Mahabharata,  Bhisma  Parva,  Chapter  9,  Stanza  61 ). UTTAMA.  A  King  born  in  the  dynasty  of  Svayambhuva Manu  who  had  two  famous  sons,  of  whom  Priyavrata married  Surupa  and  Barhi small,  two  daughters  of Visvakarma.  Priyavrata  begot  three  children,  Uttama Tamasa  and  Raivata  by  his  wife  Barhismati.  These three  sons  attained  exceptional  prowess  and  became lords  of  the  ages  of  Manu  (Manvantaradhipatis) . Priyavrata,  with  his  children  ruled  the  country  in  all happiness  and  prosperity  for  ten  crores  of  years.  (Devi Bhagavata,  8th  Skandha) .  Uttanapada,  the  second son  of  Svayambhuvamanu  begot  one  son,  Uttama  by his  wife  Suruci  and  another  son  Dhruva  by  his  wife Sunlti.  (See  under  Dhruva) .  (Visnu  Purana,  Parti, Chapter  11). UTTAMASVA.  A  particular  place  in  ancient  India. (M.B.  Bhisma  Parva,  Chapter  9,  Verse  41) . UTTAMAUJAS.  A  warrior  who  fought  in  the  great  war on  the  Pandava  side.  He  belonged  to  the  Pancala country. It  was  Uttamaujas  who  guarded  the  right  wheel  of Arjuna's  chariot.  (Bhisma  Parva,  Chapter  15,  Verse 19).  He  fought  fiercely  with  Angada.  (Drona  Parva, Chapter  28,  Verses  38-39).  He  fought  Krtavarma  also. (Drona  Parva,  Chapter  92,  Verse  27-32).  He  was defeated  in  a  fight  with  Duryodhana.  (Drona  Parva, Chapter  130,  Verses  30-43).  Krtavarma  also  defeated him.  He  killed  Susena,  son  of  Kama.  (Kama  Parva, Chapter  75,  Verse  13).  This  valiant  warrior  was killed  by  Asvatthama.  (Sauptika  Parva,  Chapter  8, Verses  35-36) .  His  cremation  is  described  in  Verse 34,  Chapter  26  of  Stri  Parva. UTTANABARHIS.  The  son  of  Saryati,  a  King  of  the family  of  Vaivasvata  Manu.  (Bhagavata,  Skandha  9). UTTANAPADA 815 UTTA5IKA UTTANAPADA.  A  King.  He  was  the  son  of  Svayam- bhuva  Manu,  the  son  of  Brahma.  Svayambhuva  Manu had  two  sons  Priyavrata  and  Uttanapada.  (Devi  Bhaga- vata,  Skandha  8).  A  son  named  Uttama  was  born  to Uttanapada  by  his  wife  Suruci.  Uttanapada  had  an- other wife  called  Suniti.  (Visnu  Purana,  Amsa  1, Chapter  1 1 ).  See  under  Dhruva. UTTAlsIKA  (UTA5IKA)_.  An  ideal  disciple  of  Veda who  was  the  disciple  of  Apodadhaumya. 1)  Uttanka  and  the  Guru's  wife.   After  entrusting  manage- ment of  the  asrama  to  Uttarika,   Veda   once  went   out on  a  tour  of  the  country,    and    Uttanka  stayed   in    the Asrama  carrying  out  the  instructions  of  the  Guru.  Then came  the  menstrual  period  of  Veda's  wife,  and  his  other wives  requested  Uttarika  to  do  the   needful,  so  that    the fertile  period  of  their  co-wife  was  not  wasted.  Uttarika'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,  Apodadhaumya  returned  to  the  Asrama  some time  after  this,  and  was  very  pleased  to  hear  about  the above  incident.  He  blessed  Uttarika.  (M.B.  Adi  Parva, Chapter  3) . 2)  His  tuition  fee.    His  education  being  over,  it   was  now time  for  Uttarika  to  give  due  offerings— tuition  fee  to  his guru,  and  Uttarika  enquired  of  the  guru  as  to   what   he would    have    by    way    of    daksina.    The    guru   asked Uttarika  to  get  his  wife's  instruction  in  the   matter  and act    accordingly.   Because   of  the     aforesaid     incident (Uttarika  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    ear- rings worn  by  the  Ksatriya  wife  of  King  Pausa. Uttarika   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    Uttarika  to    eat    the    excretion  of  the  ox. When  Uttarika  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    Uttarika   consume    both the  excretion  and  urine  of  the  ox,    and   did   his   oblat- ions, in  his  perplexed  mood,  standing.    Uttarika  arrived at  the  palace  of  King  Pausa   and   told  him    about    the object  of  his  visit.    The  King  agreed   to  it.    But,    when Uttarika   entered    the   Zenana    Pausa's    Ksatriya   wife could  not  be  seen.    When  Uttarika  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.    Uttarika 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  Pausa  become  visible  to  him,  and  she,  pleas- ed at  his  humility,    handed    over  her  ear-rings  to   him. She  also  advised  him  to  be  very  careful   about    the  ear- rings as  they  had  once  been  coveted  by  Taksaka,   King of  the  serpents.    Bidding  adieu  to    the   queen,    Uttarika saw  the  King  and  they  sat  together  to    take  food.    Not only  was  the  rice  cold ;  but  a  hair  was  also   found    in  it. Uttarika    cursed    the    King   and   rendered    him    blind, and  the   King,    in  turn,    cursed    Uttarika   not  to   have children.  But,  both  of  them  became  calm  quite  soon and  withdrew  their  curses. On  his  way  back  to  the  Alrama  with  the  ear-rings,  he had  only  just  stepped  into  a  pool  for  a  wash,  when  a naked  Buddha  sannyasin,  who  was  following  him, snatched  and  ran  off  with  the  ear-rings.  It  was  really Taksaka  disguised  as  the  sannyasin  who  thus  snatched the  ear-rings.  Uttarika  chased  him  and  caught  him when  he  assumed  his  original  form  of  the  serpent  King and  disappeared  into  a  cave.  Uttarika  waited  at  the mouth  of  the  cave  stupefied,  when  Indra  deputed  his Vajrayudha  to  help  Uttarika.  The  Vajrayudha  cut  a tunnel-like  route  to  Patala  from  the  earth  and  through the  cave  Uttarika  reached  Patala  by  this  route  and found  out  the  palace  of  Taksaka. Though  U t tarika  praisecL  and  cajoled  the  Nagas  (ser- pents) their  King  Taksaka  did  not  make  his  appear- ance. Uttarika  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  Uttarika  praised  them, the  horse  and  the  man  approached  him.  The  man advised  Uttarika  to  blow  through  the  anus  of  the  horse so  that  the  snakes  could  be  brought  round.  Uttarika did  so,  when  lo  !  from  all  the  pores  on  the  body  of  the horse,  flames  of  fire  began  sprouting  out.  When  the Nagaloka  (country  of  serpents)  got  thus  filled  with  fire and  flames,  Taksaka  lost  his  nerves  and  came  out  with the  stolen  ear-rings,  which  Uttarika  received  back.  But, that  was  the  last  day  on  which  the  rings  had  been promised  to  be  given  to  his  guru's  wife  by  Uttarika, 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 Uttarika,  who  reached  the  Agrama  just  in  time  when the  guru's  wife  was  about  to  curse  Uttarika  for  not returning  with  the  rings  though  it  was  nearly  dusk  time. Now  the  guru  and  his  wife  blessed  Uttarika,  who  de- tailed to  them  his  experiences  since  leaving  the  ASrama in  quest  of  the  ear-rings.  Then  the  guru  spoke  thus  to Uttarika — "The  two  women  whom  you  found  engaged in  weaving  were  Dhata  and  Vidhata,  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  Airavata (Indra's  elephant),  the  horse  seen  in  Patala  was  Agni- deva,  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  Nagaloka.  Indra  who  is  my friend  blessed  you  because  of  mercy  towards  you,  my disciple.  You  could  bring  back  the  ear-rings  also  be- cause of  Indra's  blessings." Then  the  guru  blessed  Uttarika  and  the  latter  took leave  of  thim.  (M.B  Adi  Parva,  Chapter  3). 3)  Uttanka  and  Janamejaya's  serpent  yajna.  Uttarika, determined  on  taking  vengeance  on  Taksaka,  went away  directly  from  the  asrama  to  Hastinapura,  where he  met  Janamejaya  and  told  him  the  fact  that  it  was Taksaka,  who  had  bitten  to  death  Parlksit,  his  (Janame- jaya) father.  It  was  thus  prompted  by  Uttarika  to  take revenge  upon  Taksaka  that  Janamejaya  performed  the serpent  yajna.  (M.B.  Adi  Parva,  Chapter  3). UTTA5IKA 816 UTTARA  I 4)  Uttafika  and  Dhundhumdra.    See  under  Dhundhumara. 5 )  Uttanka  attained  salvation.  Uttanka    was   put  up   at   a place  called  Ujjalaka.  When  he   became   old,    he    went about  visiting  many  temples.  During  this  tour    one   day Uttanka    saw    a    hunter   in    the    forest     called    Gulika attempting    to   steal    the   golden  plates  on  the  dome  of the  Visnu  temple  in  Sauvira.  Gulika  raised  his  sword  to kill  Uttanka,  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  Uttanka   so touched  the  heart  of  the  hunter  that  he  fell  dead  on  the spot  with  a  repentant  heart.  Uttanka    sprinkled    Gariga water   on    the    corpse  of  the  hunter,  who  attained    Vai- kuntha  (abode  of  Visnu) .     On    the    advice  of  Visnu, Uttanka   went    to   Badari    where  he  did  tapas  and  also attained  Vaikuntha.  (Naradiya  Purana). In  Chapters  53-58  of  Asvamedha  Parva  of  Maha- bharata is  related  the  story  of  one  Uttanka  muni,  under the  caption  'Utarikopakhyana'.  In  Mahabharata (original)  he  is  referred  to  as  Uttanka;  but  in  its Malayalam  rendering  he  is  called  Utaiika.  There  are no  substantial  differences  between  the  story  of  Uttanka and  that  of  Utarika,  Veda's  disciple.  But,  since,  there are  differences,  in  certain  aspects  some  information about  the  Uttanka  of  the  'Utankopakhyana'  is  given below — 1)  General.     Uttanka  was  a   disciple   of  Gautama,    the ,  husband    of  Ahalya.   The   guru     had     more   love   for .  Uttanka  than  for  his  other  disciples,  and  therefore  did not  permit  the  latter  to  leave  the  As"rama  even  after the  other  disciples  were  sent  away.  Uttanka  became old ;  wrinkles  attacked  his  body  and  greyness  his  head. 2)  Tuition  fee    (Gurudakfind).     Uttanka   once     returned from  the  woods  with  firewood,  in  a  very  tired  condition. The  daughter   of  the   guru   shed    tears    at     the   sight. Gautama   called    Uttanka  to  him  and  asked  him  about the  cause  of  his  grief  and  sorrow.  Uttanka   replied   that the  hairs  on  his  head  turned  grey  on  account  of  sorrow that  he  was  not  permitted  to  leave  the  Asrama  although it  was   hundred    years    since   he  had  gone  there  first  as disciple.  Then  Gautama  permitted  Uttanka  to  quit    the Ai'.rama.     Uttanka     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  Saudasa,  who  used to  eat   the   flesh  of  man.     Immediately  Uttanka  set  out to    fetch    the  ear-rings  and  on  his  way  met  Saudasa  in the    forest,    and    told  the  latter  about  his  mission.  Sau- dasa   tried   to    eat  Uttanka,  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  Saudasa    to   be   eaten   up   by   him.    Saudasa agreed  to  the  proposition.  He  directed    Uttanka    to  his wife   Madayanti,    who   spoke  to  him  thus — "Devas  and Maharsis  covet  these  ear-rings.     If  I  place  them  on  the ground,    serpents   will    steal    them ;   if  handed  over    to Ucchista,  Yaksas  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  Uttanka  went back    to  Saudasa  and  returned  to  his  wife  with  a  token from  him,  and  Madayanti  handed  over  her  ear-rings  to Uttanka.     Being    told   by   Saudasa  that  Uttanka  need not  return  again  to  him,  Uttanka  started  for  Gautama's as"rama  with  the  ear-rings.  Feeling  hungry  on  the  way, Uttanka  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,  Uttanka  fell down  from  the  tree.  For  35  days  Uttanka  dug  the  mole- hill. Then  Indra  felt  great  sympathy  for  him,  appear- ed on  the  spot,  and  passed  his  Vajrayudha  through  the mole-hill.  Then  the  earth  burst  open  and  Uttanka entered  Patala  through  the  opening,  and  a  horse,  its tail  white  and  the  rest  of  the  body  black  in  colour presented  itself  to  him.  It  asked  Uttanka  to  blow through  its  anus.  Uttanka  did  so  and  the  Nagaloka was  filled  with  flames  of  fire.  (The  horse  was  Agnideva) . Then  did  the  serpents  return  the  ear-rings  to  Uttanka, who  returned  with  it  to  Gautama  and  presented  it  to him  (Gautama)  as  tuition  fee. 3)  Uttanka  about  to  curse  Sri  Kr$na.     Uttanka  once  went to  Dvaraka,    and    during    their  talk  was  about  to  curse Krsna  for  not  attempting  to  bring  about  a  compromise between    the   Kauravas    and    the     Pandavas.    At   once Krsna   exhibited    his  Vis"varupa    (himself  as  containing the  whole  universe) .  Thereupon  Uttanka  saluted  Krsna, who  asked  him  to  request  for  any  boon.    He  prayed  for the  boon  that  water  might   be  made   available   in   any desert  he   visited.    Krsna    told  him    that   whenever   he required  water  he  might  successfully  think  of  him. 4)  Indra  tested  Uttanka.     Some   time  afterwards,    while roaming    about    quite    thirsty    and    tired    in  a  desert, Uttanka  thought  about  Krsna,  and  at  once   there    ap- peared before  him  a  naked  Candala,  his   body    covered with  mud.  Dogs  encircled  him.    Uttanka    hesitated    to drink  the  water  given  to  him  by  this  Candala,  who  had some  water  with  him.  The  Candala   again   insisted   on Uttanka  drinking  the  water,  but  he    again  refused    the offer.  The  candala    then    disappeared   with    the   dogs. Within   a    few   minutes  a  person  with  disc,  conch,  club etc.  about  him  appeared,  and  Uttanka  recognised    him as   Sri  Krsna.    Uttanka   told    Krsna  that  it    was    not proper  to  give  water  to  a  brahmin  through    a   candala. Krsna'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  candala  give   nectar    to you,    and    he    should    not   be  found  fault  with,  if  you relused  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  'Uttanka  clouds'    and  they  would give  you  sweet  water. Uttanka  was  pleased,  and  it  is  the  Uttanka  clouds, which  form  as  per  the  above  orders  of  Krsna  that  cause rain  to  fall,  though  rarely,  in  deserts  even  today. UTTARA  I.  The  son  of  King  Virata  of  Matsya. Mention  is  made  in  the  Mahabharata,  Virata  Parva, Chapter  35,  Stanza  9  that  Bhuminjaya  was  another name  of  Uttara.  Uttara  also  accompanied  his  father Virata,  when  he  went  to  take  part  in  the  Svayarhvara (choice  of  a  husband)  ofDraupadl.  (M.B.  Adi  Parva, Chapter  185,  Stanza  3). 2)    Uttara  and  Arjuna.     Seethe    paragraph    Ajnatavasa under  Arjuna, UTTARA 817 VADI 3)  The  end  ofUttara.  Uttara  had  taken  part  in  the battle  between  the  Pandavas  and  the  Kauravas.  It  is mentioned  in  the  Mahabharata,  Bhisma  Parva,  Chapter 45,  Stanza  77  that  a  combat  took  place  on  the  first  day of  the  battle  between  Uttara  and  Virabahu.  Uttara attacked  Salya  who  killed  Uttara.  (M.B.  Bhisma 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.  Svargarohana  Parva, Chapter5,  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  Sabha  Parva,  Chapter  22). UTTARA. 1 )  General  information.     Daughter  of  Virata,     the    King of'Malsya.  Her  brother  was  called    Uttara. 2)  Up  to  marriage.     The  Pandavas    led    their     incognito life  in  the  capital    of   the    Matsya     Kingdom.     Arjuna adopted  the  name  Brhannala  and  was  employed  as  the tutor  of  princess  Uttara  in  music  and    dancing.  At   the end  of  the  life,  King  Virata  gave  his    daughter    Uttara in   marriage    to    Abhimanyu    the    son  of  Arjuna.   (See the  paragraph  Ajnatavasa  (incognito-life)  under  Arjuna). 3)  Son.     The  son  born  to  Abhimanyu  and  Uttara  was Pariksit,  who  became  a  very  famous  King  later.    (M.B. Adi  Parva,  Chapter  95,  Stanzas  83    and   84) .    See    the seventh  paragraph  under  Asvatthama). 4)  The  death  of  her  husband.     Abhimanyu  was    killed    in the  battle  between  the  Pandavas  and  the  Kauravas.     It is  mentioned  in  the  Mahabharata,  Drona  Parva,  Chap- ter 78,  Stanza  37  that  Uttara  fell  unconscious,  when  she heard  of  the  death  of  her  husband.    Sri  Krsna  consoled Uttara.    In  the  Mahabharata,  Stri  Parva,  Chapter  20, Stanzas  4  to  28  the  lamentation  of  Uttara  over  the  death of  Abhimanyu  is  mentioned. 5)  To  thejorest.  Uttara  also  was  seen  among  the women  who  accompanied  Dhrtarastra,  to  a  little  dis- tance when  he  went  to  the  forest  after  the  battle.  (M.B A$  ramavasika  Parva,  Chapter  15,  Stanza  10). UTTARADISA.     See  under  Galava. UTTARAJYOTISA.  An  ancient  city  which  stood  in  the western  part  of  Bharata.  It  is  said  in  the  Mahabharata that  Nakula  conquered  this  city.  (Sabha  Parva,  Chapter 32,  Stanza  11). UTTARAKOSALA.  An  ancient  country  in  Bharata.  It is  mentioned  in  the  Mahabharata,  Sabha  Parva,  Chap- ter 30,;  Stanza  3  that  Bhimasena  conquered  Uttara Kosala. UTTARAKURU.  A  part  of  the  Jambudvipa  (Island  of Jambu).  Mention  is  made  in  the  Mahabharata  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  inaccess- ible to  human  beings.  (M.B.  Sabha  Parva,  Chapter  28, Stanzas  7  to  20) .  The  southern  end  of  this  place  is  the Nllagiri  and  the  Northern  end  Mount  Meru.  The  in- habitants are  gifted  people,  with  trees  bearing  flowers and  fruits,  the  flowers  fragrant  and  the  fruits  sweet. A  particular  type  of  tree  known  as  Kslrl  (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  Ksirl,  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  ihis  place  is  said to  have  been  eleven  thousand  years.  There  is  a  kind  of bird  in  this  place  called  Bharunda.  These  birds  drag dead  bodies  away  to  caves.  (M.B.  Bhisma  Parva,  Chap- ter 8,  Stanzas  2  to  13). UTTARMANASA.  A  holy  place  of  pilgrimage.  It  is stated  in  the  Mahabharata,  Anusasana  Parva,  Chapter 25,  Stanza  60,  that  those  who  visit  this  holy  place  will get  atonement  from  the  sin  of  Bhrunahatya  ( causing embryoctony) . UTTARAPANCALA.  An  ancient  country  in  Bharata. Drupada  became  the  King  of  this  country  on  the  death of  King  Prsata.  (M.B.  Adi  Parva,  Chapter  129,  Stanza 43) .  In  course  of  time  Uttarapancala  came  under  the control  of  the  Acarya  Drona.  (See  under  Drona) .  In  the Mahabharata,  Adi  Parva,  Chapter  137,  Stanzas  70  to 76  it  is  mentioned  that  this  country  was  on  the  north bank  of  the  Gariga. UTTARAPAR1YATRA.  A  mountain.  (Bhasa  Bharata, Vana  Parva,  Chapter  313,  Stanza  8) . UTTARAPATHA.  North  Bharata.  (M.B.  Santi  Parva, Chapter  207,  Stanza  43). UTTARA  RAMAYANA.  The  second  part  of  the  Rama- yana.  Uttara  Ramayana  comprises  the  story  from  Sri Rama's  return  from  the  exile  in  the  forest  and  assum- ing the  ruling  of  the  country  onwards. UTTARA  ULUKA.  The  country  of  Uluka  in  North India.  It  is  mentioned  in  the  Mahabharata,  Sabha Parva,  Chapter  27,  Stanza  1 1  that  Arjuna  conquered this  country. UTTEJINl.  A  follower  of  Skandadeva.  (M.B.  Salya Parva,  Chapter  45,  Stanza  6). V VA  (^) .  This  letter  means  Varuna  and  letter  'Vi'  means separation  (of  lovers).  (Agni  Purana,  Chapter  348). VABHRAVAYANI  (BABHRAVAYAI;'!).  OneofVisva- mitra's  sons,  who  were  all  Brahmavadins.  (M.B.  Anusa- sana Parva,  Chapter  4,  Stanza  57). VADANYA.  An  ancient  hermit.  (For  further  details  see under  Astavakra). VADHA.  Son  of  Yatudhana,  a  giant.  It  is  mentioned  in Brahmanda  Purana  that  this  giant  had  two  sons  Vighna and  Sama. VADHRA.  A  country  in  ancient  India.  (Mahabharata, Bhisma  Parva,  Chapter  9,  Stanza  55). VADHRIMATl.  A  princess,  praised  in  Rgveda.  This beautiful  princess  got  a  hermaphrodite  as  her  husband. She  shed  a  good  deal  of  tears  and  prayed  to  the  As"vins (Charioteers  of  Indra,  celebrated  as  Gods  of  light  and helpers)  in  consequence  of  which  she  got  a  son  named Hiranyahasta.  (Rgveda,  Mandala  1,  Sukta  116). VADHUSARA.  A  river  which  flowed  through  the  vicinity of  the  hermitage  of  Cyavana.  This  river  took  its  origin from  the  tears  of  Puloma,  the  wife  of  hermit  Bhrgu.  (For further  details  see  under  Cyavana) .  Because  of  a  bath taken  in  this  river,  the  body  of  Paras  urama  shone  with radiance.  (M.B.  Vana  Parva,  Chapter  99,  Stanza  68). VADHYASVA.  A  king  in  ancient  India.  It  is  mentioned in  Mahabharata,  Sabha  Parva,  Chapter  8,  Stanza  12, that  the  spirit  of  this  king  stays  in  the  palace  of  Yama, praising  him. VADl.  A  son  of  emperor  Prthu.  Prthuhad  two  righteous sons  called  Antardhana  and  Vadi.  A  son  named  Havir- dhana  was  born  to  Antardhana  by  Sikhandini.  Dhisana VAGBHATA 818 VAIDARBHI  III born  in  the  dynasty  of  Agni  became  the  wife  of  Havir- dhana.  Six  sons  named  Pracinabarhis,  Sukra,  Gaya, Krsna,  Vraja  and  Ajina  were  born  to  the  couple. (Visnu  Purana,  ArriSa  1,  Chapter  14). VAGBHATA.  A  Sanskrit  scholar  who  lived  in  the  12th century  A.D.  He  is  the  author  of  the  two  medical books  'Astauga-saiigraha'  and  'Astangahrdaya'.  Another work  called  'Neminirvana'  is  also  written  by  Vagbhata. This  work  deals  with  the  story  of  Neminatha,  a  Jain hermit. Not  much  is  known  about  Vagbhata.  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  Vagbhata.  The  Brah- mins disguised  Vagbhata  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  Vagbhata 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  Vagbhata  was   massag- ing 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 Sastras  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    Sastras  say  that  there  is  a  god.     If  it  is  true  no harm  will  come  to  me."     As  soon  as  the  boy  had  finish- ed   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  ming- ling with  the  Brahmins,  cooking  his  food.  It  is  believed that  Vagbhata   wrote  'Astangasangraha'  and  'Astanga- hrdaya',  during  this  period. VAGDUSTA.  One  of  the  seven  sons  of  hermit    KauSika. (Matsya  Purana,  20:    3).     The   famous    Pitrvartti  was the  youngest  brother  of  Vagdusta. VAGINDRA.    Son    of  the    king    Prakasaka    born  in  the family    of  Grtsamada.    It    is    stated   in  Mahabharata, Anusasana  Parva,  Chapter  30,  Stanza  63  that    he   was the  father  of  King  Pramiti. VAGMl.  A  son  born  to  Manasyu,  the  grandson  of  emperor Puru,  by  his  wife  Sauvirl.  This  son    had    two   brothers Sakta  and  Sarhhanana.     (M.B.  Adi  Parva,  Chapter  24, Stanza  45) . VAHANA    (CONVEYANCE).      To     know    about   the conveyances    of  Rudra,    Yama    and    so   on,  see  under Jaladhi. VAHI.  A  devil  living  in  the  river  Vipas"a.  The  devil  had a  friend  called  Hika.  Their  sons  are  called  the  Vahikas. The  Vahikas  are  not  considered  to    be    the    creation  of the  Prajapatis.  (M.B.  Karna  Parva.  Chapter  44,  Stanza !)• VAHIKA.  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  Gariga  in consequence  of  which  he  got  remission  of  his  sins. (Skanda  Purana  2:4:  1-28). VAHlNARA.  A  king  who  lives  in  the  palace  of  Yama. (Mahabharata,  Sabha  Parva,  Chapter  8,  Stanza  15). VAHINI  I.     A  division  of  army.  (See  under  Akpauhini) . VAHINl  II.  Wife  of  Kuru,  a  king  of  the  Lunar  dynasty. Five  sons  such  as  As  va van  and  others  were  born  to  Kuru by  his  wife  Vahini.  (M.B.  Adi  Parva,  Chapter  94, Stanza  50). VAHNI  I.  An  asura.  It  is  mentioned  in  Mahabharata, Santi  Parva,  Chapter  227,  Stanza  52  that  this  asura had  been  a  lokapala  (Indra,  Agni,  Yama  and  Varuna were  called  lokapalas)  in  olden  days. VAHNI  II.  The  son  of  the  King  Turvasu.  Vahni  had  a son  named  Bharga  who  became  very  famous.  (Bhaga- vata,  Skandha  9;  Brahmanda  Purana,  3:  74.  1). VAHNI  III.  One  of  the  sons  born  to  Krsna  by  Mitra- vinda.  (Bhagavata,  Skandha  10). VAHNIJVALAM.  A  hell.  (See  the  portion  Naraka under  Kala). VAHYAKA.  The  two  daughters  of  King  Sriijaya.  They were  married  by  Bhajamana,  a  Yadava  king.  Three sons  named  Nimi,  Krmilaand  Vrsrii  were  born  to  them. (Matsya  Purana,  44':  49-50) . VAIBHRAJAKA.  A  garden.  It  is  stated  in  Bhagavata, Skandha  5,  that  this  garden  is  situated  on  the  top  of  the mountain  Suparsva  which  stands  as  a  prop  to  Maha- meru. VAIDARBHI  I.  A  wife  of  King  Sagara.  This  king  born of  the  Solar  dynasty,  had  two  wives  named  Vaidarbhi and  Saibya.  Vaidarbhi  was  also  called  Sumati  and Saibya  had  another  name  Kesini.  Of  these  two, Vaidarbhi  gave  birth  to  sixtythousand  sons  and  Saibya to  one  son  named  Asamafijasa.  (See  under  Sagara) . VAIDARBHI  II.  Wife  of  thcKingKus'a.  Four  sons  named Kusamba,  Ku;'anabha,  Asurtarajasand  Vasu  were  born to  Kusa  by  Vaidarbhi.  (Valmiki  Ramayana,  Bala Kanda,Sarga32). VAIDARBHI  III.  A  king.  This  King  gave  his  daughter Lopamudra  in  marriage  to  Agastya.  (M.B.  Anusasana Parva,  Chapter  137:  Verse  11). VAIDEHA  I 819 VAlSALAKSA VAIDEHA  I.     The  King  of  Videha. VAIDEHA  II.     See  under  Varna. VAIDEHA  III.  Another  name  of  the  country  of  Videha. It  has  the  meaning,  that  which  is  in  Videha.  (M.B. Bhisma  Parva,  Chapter  9,  Stanza  57). VAIp'ORYAPARVATA.  A  mountain  which  stands  near Gokarnatlrtha  (holy  place)  in  the  country  of  Surparaka (Kerala).  Agastya  once  built  a  hermitage  on  this mountain.  If  one  bathes  in  the  river  Narmada,  after having  visited  this  Vaidurya  mountain  one  could  attain the  holy  worlds.  (M.B.  Vana  Parva,  Chapter  33, Verse  13). VA1DYA.  One  of  the  sons  born  to  Varuna  by  his  wife Sunadevi.  His  sons  Ghrni  and  Muni  fought  with  each other  and  died.  ( Vayu:  84:  6-8) . VAIHAYASA.  A  cavity  or  a  sacred  pit  (kunda)  situated near  the  hermitage  of  Naranarayanas.  (M.B.  &anti  Parva, Chapter  127,  Stanza  3). VAIJAYANTA  I.  The  capital  city  of  an  asura  named Timidhvaja,  otherwise  called  Sambara.  (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  Mahabharata, Santi  Parva,  Chapter  35,  Stanza  9,  that  Brahma  comes to  this  mountain  daily  for  devotion  and  meditation. VAIJAYANTI.  Two  bells  of  Airavata.  Indra  presented these  two  bells  to  Subrahmanya,  who,  in  his  turn, gave  one  of  them  to  Visakha.  (M.B.  Vana  Parva, Chapter  231,  Stanza  13). VAIKARTANA.  Another  name  of  Karna. VAIKHANASA.  A  philosopher.  He  had  written  a  book known  as  'Vaikhanasadharmaprasna'.  Matters  concern- ing 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  Vaikha- nasadharmapraS  na  occur  in  Manusmrti. VAIKHANASAS.  A  group  of  hermits  of  the  Vedic age.  There  were  hundred  hermits  in  this  group. (Rgveda,  9:  66).  They  were  born  from  the  finger  nail of  Brahma.  (Taittiriya,  1,  23). VAIKUNTHA  I.   The  dwelling  place  of  Mahavisnu. VAIKUNTHA  H.  Another  name  of  Mahavisnu.  It  is mentioned  in  Mahabharata,  Santi  Parva,  Chapter  342, Stanza  80,  that  when  Visrai  made  creation  with  the five  elements,  his  powers  did  not  have  any  hindrance (Kunthita)  and  so  he  got  the  name  Vaikuntha. VAIKUNTHA  III.  A  Brahmin  saint  who' lived  in  the Tretayuga.  The  living  things  got  deliverance  from  sin, the  moment  they  came  into  contact  with  him.  This power  of  Vaikuntha  to  give  living  things  deliverance, is  mentioned  in  Padma  Purana,  Brahma  kharida,  Chap- ter 3,  as  follows: Vaikuntha  once  lighted  a  ghee-lamp  in  the  presence  of Visnu  in  Karttika  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  Visnu  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  Visnu also  came  on  Garuda.  Yama's  men  got  afraid  of Visnu's  messengers  and  humbly  aksed  them  :  "For what  goodness  of  him  are  you  taking  this  great  sinner to  Vaikuntha?"  They  replied:  "He  had  blazed  a  lamp before  the  presence  of  Visnu.  That  act  has  earned  for him  a  place  in  Vaikuntha.  The  goodness  earned  by lighting  a  lamp  with  devotion  and  love  in  Karttika, could  be  described  only  by  Mukunda."  After  that  the rat  was  taken  to  Vaikuntha. VAIMANIKA.  A  holy  place.  Meniion  is  made  in Mahabharata,  Anu:'asana  Parva,  Chapter  25,  Stanza 23,  that  those  who  bathe  in  this  holy  place  could  freely walk  about  in  the  world  of  the  celestial  maids. VAIMITRA.  One  of  the  Saptamatrs  (seven  mothers). They  are  Vaimilra,  Kakl,  Halima,  Malinl,  Brhada, Arya  and  Palala.  (M.B.  Vana  Parva,  Chapter  228, Stanza  10) . VAINATEYA  I.  One  of  the  prominent  sons  of  Garuda. (M.B.  Udyoga  Parva,  Chapter  101,  Stanza  10). VAINATEYA  II.    Son  of  Vinata.    (Garuda). VAINYA.  Another  name  of  emperor  Prthu.'  (See  under Prthu). VAIRAjAOneof  the  Sapta  Pitrs  (Seven  Manes).  The Sapta  Pitrs  are,Vairaja,  Agnisvatta,  Somapa ; Garhapa- tya,  Ekagrnga,  Caturveda  and  Kala.  (M.B.  Sabha Parva,  Chapter  1 1,  Stanza  46). VAIRAMAS.  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  Rajasuya  of  the  Pandavas.  (M.B.  Sabha Parva,  Chapter  51,  Verse  12). VAIRATA.  One  of  the  hundred  sons  of  Dhrtarastra. It  is  mentioned  in  Mahabharata,  Bhisma  Parva,  Chap- ter 96,  Verse  26,  that  this  Vairata  was  killed  in  the battle  of  Bharata  by  Bhimasena. VAlSAKHA.  A  month.  This  month  comes  after  the month  of  Caitra  and  before  the  month  of  Jyestha.  It is  stated  in  Mahabharata,  Anusasana  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. VAlSAKHAVRATA.    See  under  Dhrstabuddhi. VAlSALA.  A  city.  This  city  was  founded  by  King Vis"ala,  who  belonged  to  the  dynasty  of  Dista.  Because Nabhaga,  the  son  of  Dista  had  married  a  woman  from Vai^ya  caste,  he  also  became  Vaisya.  The  writings  of Vatsa,  the  son  of  Bhalandana  of  this  family,  are  included in  the  Rgveda.  The  differentiation  of  castes  was  not  so strict  in  those  days  as  today.  It  is  not  known  in  what country  Dista  and  his  people  Anagas  lived.  The  Kings Karandhama,  his  son  Aviksit  and  his  son  Marutta of  this  dynasty  were  great  and  valiant.  Marutta  had performed  both  horse  sacrifice  (aSvamedha)  and  impe- rial consecration  (Rajasuya) .  To  Trnabindu,  who  was in  the  tenth  generation  from  Marutta,  a  son  was  born named  Vis"ala.  This  Vigala  founded  a  city  and  lived there.  That  city  is  called  Vai'ala.  Many  of  the  scholars are  of  opinion  that  this  city  Vaisala  is  the  same as  Ujjayinl.  It  is  stated  in  Mahabharata  that  Soma- datta  of  the  seventh  generation  from  Visala  had  per- formed ten  as"vamedhas  (horse-sacrifices). VAlSALAKSA.  The  Law  of  conduct  of  Brahma.  Since Siva,  who  isVisalaksa  (far-sighted)  had  collected  and abridged  them,  it  came  to  be  called  Vai.salaksa.  (M.B. Santi  Parva,  Chapter  59,  Stanza  82). VAISALINI 820 VAJASANEYI VAI.SlLINl.  The  daughter  of  King  Visila.  She  was married  by  Aviksit,  the  son  of  Karandhama.  The famous  Marutta  was  the  son  born  to  this  couple. ( Markandeya  Purana,  Chapters  119-126). VAISAMPAYANA.    ' 1 )  General  information.     A  prominent  disciple  of  Vyasa. It   is  mentioned   in   Devi    Bhagavata,  Skandha  1,  that the   main    disciples    of    Vyasa     were     Asita,    Devala, Va&ampayana,     Sumantu,  Jaimini,    Paila     and  some others.  (See  under  Bharata). 2)  Other  details. (i)    It  was  VaiSampayana  who  told  the  story  of  Bharata composed    by   Vyasa,    to  King  Janamejaya.  (M.B.  Adi Parva,  Chapter  1,  Stanza  20) . (ii)    Vaisampayana     told    Janamejaya     the   story    of Bharata   at    the  instruction  of  Vyasa.  (M.B.  Adi  Parva, Chapter  60,  Verse  22) . (iii)    Vaisampayana  praised    Mahabharata    and   spoke of  its   greatness.    (M.B.  Adi  Parva,  Chapter  62,  Stanza (iv)  Once  Vaisampayana  was  overpowered  by  igno- rance, and  he  killed  a  Brahmin.  It  is  mentioned  in Mahabharata,  AnuSasana  Parva,  Chapter  6,  Stanza 36,  that  in  spite  of  it  he  attained  heaven. VAISJjTAVACAPA.  The  bow  of  Visnu.  (For  further details  see  under  Visnu,  para  7,  sub-section  7) . VAIS^AVADHARMAPARVA.  A  sub-section  of Asvamedhika  Parva  in  Mahabharata. VAISRAVAIVA.     Kubera.  (See  under  Kubera) . VAISVADEVA  (M).  A  sacrifice.  It  is  mentioned  in Devi  Bhagavata,  Skandha  1 1 ,  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  avail- able, 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  Vaisvadeva,  Gograsa  (giving  rice to  cow)  also  should  be  done. VAISVAMARA  I.  A  hermit.  It  is  mentioned  in  Maha- bharata, Sabha  Parva,  Chapter  7  Verse  18,  that  this hermit  stays  in  the  palace  of  Indra.  (Rgveda,  Mandala 1,  Anuvaka  11,  Sukta  59). VAlSVANARA  II.  The  first  son  of  Agni  called  Bhanu. In  Caturmasya-sacrifice,  this  fire  VaisVanara  also  is worshipped  along  with  the  fire  Parjanya.  (M.B.  Vana Parva,  Chapter  221,  Stanza  16). VAlSVANARAIII.  One  of  the  sons  born  to  Ka^yapa by  his  wife  Manu.  (Bhagavata,  Skandha  6) . VAIVAHIKAPARVA  I.     A  sub-section  of  Adi    Parva  in Mahabharata.    This  Comprises   chapters    192  to  198  of Adi  Parva. VAIVAHIKAPARVA    II.     A    sub-section      of     Virata Parva.   This  comprises    Chapters    70   to    72  of  Virata Parva. VAIVASVATA  MANU.     The  seventh  Manu.  There  is   a description  of  Manu  Vaivasvata  under  Manvantara. 1 )  Genealogy.     Descended  from  Visnu  in  the    following order : — Brahma-Marici-Ka>.  yapa-Vivasvan-  Vaivasvata Manu. 2)  The  incarnation  of  Matsya  and  Vaivasvata    Manu.     See under  Avatara,  Section  "Matsya." 3)  Wife  and  children.     The    wife    of  Vaivasvata    Manu was  Sraddha.  Many   sons   were    born    to    the     couple. Prominent  among   them    were,   Yama,   Yaml,  ASvinl- kumaras,  Revanta,  Sudyumna,  Iksvaku.  Nrga,    Saryati, Dista,  Dhrsta,  Karusa,  Narisyanta,  Nabhaga,  Prsadhra and  Kavi. VAIVASVATA  TlRTHA.  A  holy  place.  It  is  mention- ed in  Mahabharata,  Anusasana  Parva,  Chapter  25, Stanza  39,  that  he  who  bathes  in  this  holy  bath  would become  himself  a  holy  tlrtha. VAISYA.  One  of  the  four  castes.  (For  further  details see  under  Varna  and  Caturvarnya). VAITALl.  A  'warrior  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Stanza  67). VAITAI^DA.  Son  of  Apa,  one  of  the  eight  Vasus.  Apa had  four  sons  named,  Vaitaiida,  Srama,  Santa  and Dhvani.  (Visnu  Purana,  Amsa  1,  Chapter  15). VAITARANI  I.  A  he'll.  (See  under  Kala,  the  Section Naraka). VAITARANI  II.  The  name  of  river  Ganges  when  it flows  through  the  world  of  the  Manes.  ( M.B.  Adi Parva,  Chapter  169,  Stanza  22) . VAITARANI  III.  A  river.  The  prominence  of  this river  is  given  below  : (i)  This  river  stays  in  the  court  of  Varuna  and  glori- fies him.  (Mahabharata,  Sabha  Parva,  Chapter  9, Stanza  20). (ii)  This  river  gives  remission  of  sins.  There  is  a  spot called  Virajatirtha,  in  this  river.  He  who  bathes  in this  holy  place  would  shine  like  the  moon.  (M.B.  Vana Parva,  Chapter  85,  Stanza  6) . VAJA.  A  son  of  Sudhanva,  whose  father  was  Angiras.  It is  mentioned  in  Rgveda,  Mandala  1,  Astaka,  1,  Sukta 111,  that  Sudhanva  had  three  sons  named  Rbhu, Vibhvan  and  Vaja. VAJAPEYA.     A  sacrifice. VAjASANEYA.  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  Vajasaneya  alone  will  be  accepted  as Regulations  of  life.  (Agni  Purana,  Chapter  16). VAJASANEYI  (VAJASANEYAS).  A  group  of  Priests. Priest  Yajnavalkya  was  one  of  the  disciples  of  Yajur Veda-group  of  Vyasa.  Of  the  line  of  disciples,  Yajna- valkya had  fifteen  disciples.  They  were  called  Vajasaney- ins  or  Vajasaneyas. The  Yajus — collection  received  from  the  god  Sun  were divided  into  fifteen  groups  by  Yajnavalkya  and  given to  each  of  his  disciples.  From  that  day  onwards,  his  dis- ciples became  famous  by  the  name  Vajasaneyas.  ( Br.  U 7-3-7). VAJASRAVAS 821 VAJRAYUDHA VAJASRAVAS.  A  priest  who  was  the  son  of  Naciketas. (Brhadaranyaka  Upanisad,  6-4-33) . VAJRA  I.  Son  of  Visvamitra.  He  was  an  expounder  of Vedas.  (M.B.  Anusasana  Parva,  Chapter  4.  Stanza  52). VAJRA  II.  The  son  of  Aniruddha,  who  was  the grandson  of  Sri  Krsna.  Mention  is  made  in  Maha- bharata,  Mausala  Parva,  Chapter  7,  Stanza  72,  that after  the  extermination  of  the  Yfidavas  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  Yadavas.  When  the  Pandavas  began  the Mahaprasthana  (the  great  departure),  Yudhisthira called  Subhadra  and  instructed  her  to  look  after  Vajra with  particular  care.  (M.B.  Maha  Prasthana  Parva, Chapter  1,  Stanza  8). VAJRABAHU  I.  A  notorious  asura.  Vajrabahu  was born  of  a  Vidyadhara-damsel  named  Caiicalaksi,  when she  was  raped  by  the  asura  Sahasramukha.  This Vajrabahu  did  penance  before  Siva  and  obtained  Pasu- patastra  (a  divine  arrow)  and  an  impenetrable  armour. After  this,  he  caught  hold  of  Indra  and  bound  him. Subrahrnanya  rescued  Indra  and  killed  Vajrabahu. (Kamba  Ramayana,  Uttara  Kanda). VAJRABAHU  II.'  A  monkey.  With  other  monkeys Vajrabahu  got  on  the  body  of  Kumbhakarna  and scratched  his  face  and  body  and  did  much  harm  in  the battle  between  Rama  and  Ravana.  Kumbhakarna caught  hold  of  them  and  ate  them.  (M.B.  Vana  Parva, Chapter  287,  Stanza  67). VAJRADAMSTRA  I.  A  ferocious  giant  who  was  a follower  of  Ravana.  In  Valmiki  Ramayana,  Yuddha Kanda,  Sarga  54,  mention  is  made  that  this  giant  was killed  by  Aiigada  in  the  Rama-Ravana  battle. VAJRADAMSTRA  II.  A  captain  '  of  the  army  of Tripurasura.  It  is  stated  in  Gauesa  Puranathat  Tripura- sura  gave  his  captain  clothes,  villages  etc.  as  presents, for  bringing  Patala  (netherworld)  under  control. VAJRADATTA.  The  King  of  Pragjyotisapura.  He  was the  son  of  Bhagadatta.  He  attacked  the  neighbouring Kings  and  defeated  them.  He  caught  hold  of  the sacrificial  horse  of  Yudhisthira,  led  by  Arjuna,  who fought  with  Vajradatta  for  three  days  and  defeated  him. (M.B.  Asvamedha  Parva,  'Chapters  65  and  74) . VAJRAJVALA.     A  daughter  of  Mahabali.    This   Vajra- jvala  was  the  wife  of  Kumbhakarna.  (Uttara  Ramayana). VAJRAKANTAKASALI.  A  hell.  (See  the  part  Naraka under  Kala) . VAJRAMUSTI.  A  giant.  Vajramusti  was  the  son  born to  Malyavan  of  his  wife  Sundarl.  Vajramusti  had  six brothers  named  Virupaksa,  Durmukha,  Suptaghna, Yajnakosa,  Matta  and  Unmatta  and  a  sister  named Nala.  (Uttara  Ramayaiia) . VAJRANABHA  I.  A  warrior  of  Subrahrnanya.  (M.B. Salya  Parva,  Chapter  45,  Stanza  63). VAJRANABHA  II.  A  King  of  the  line  of  Sri  Rama. The  genealogy  is  the  following.  Sri  Rama-Kusa-Aditi- Nisadha-Nabhas-Pundarika-Ksemadhanva  -  Devanika  - Rksa-Pariyatra-Bala-Vinda-Vajranabha.  Khagana  was the  son  of  Vajranabha.  (Bhagavata,  Skandha  9). VAJRANABHA  III.  An  asura.  PrabhavatI  whom  Pra- dyumna  the  son  of  Sri  Krsna  married,  was  the  daughter of  this  asura.  (For  details  see  under  PrabhavatI). VAJRANABHA  IV.  A  King  who  ruled  over  Mathura. He  was  a  friend  of  Parlksit.  At  the  request  of  hermit Sandilya,    Uddhava    talked    to    Vajranabha    about  the greatness  of  Bhagavata. VAJRAINIGA.  An  asura.  This  asura  was  born  to  Kasyapa of  his  wife  Diti.  Tarakasura  was  born  to  Vajranga  of his  wife  Varaugi  (For  details  see  under  Parva tl,  Para  2) VAJRAPRASADA.  A  house  in  heaven.  Manidvipa  is situated  above  the  world  of  Brahma.  This  is  an  island in  the  sea  of  Amrta  with  an  area  of  several  yojanas.  All the  sand  particles  on  the  shore  of  the  sea  of  Amrta  are jewels.  Beyond  the  trees  of  jewels  standing  on  the  sea- coast,  there  is  an  iron-wall  with  four  towers.  Those  who come  here  to  see  Devi  (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  Saptasalas. Between  the  walls  there  are  several  parks  such  as  Kalpa- vatika,  Santanavalika,  Haricandanavrksavalika,  Man- daravatika,  Parijatavatika,  Kadambavati  etc.  On  pas- sing the  seven  walls,  several  houses  are  seen.  They  are topaz  house,  jacinth-house,  beryl-house,  diamond-house, chrysoprase-house,  sapphire-house,  ruby-house,  emerald- house,  etc.  (Devi  Bhagavata,  Skandha  11). VAJRASlRSA.  A  son  of  hermit  Bhrgu.  It  is  mentioned in  Mahabharata,  Anusasana  Parva,  Chapter  35,  Stanza 125,  that  hermit  Bhrgu  had  seven  sons  named  Cyavana, VajraSirsa,  Suci,  Aurva,  Sukra,  Varenya  and  S-avana. VAJRA  VEGA.  A  giant  who  was  the  brother  of  Khara, Dusana  and  Tri'iras.  In  the  battle  between  Rama  and Ravana  Vajravega  stood  as  the  attendant  of  Kumbha- karna and  fought  with  Sri  Rama  and  was  killed  by Hariuman.  (M.B.  Vana  Parva,  Chapter  287). VAJRAVISKAMBHA.  A  child  of  Garuda.  (Mahabha- rata, Udyoga  Parva,  Chapter  101,  Stanza  10). VAJRAYUDHA  (Thunderbolt).  The  famous  weapon of Indra. 1 )  The  making  of  this  weapon.     In    olden    days    a    fierce asura   named   Vrtra    was    born.    The    Kalakeyas    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  Brahma  and  informed  him   of  their  grievances and  requested  for  advice  as  to  the  way  of  killing  Vrira. Brahma  told  them  that  only  with  a  weapon  made  of  the bone  of  the  hermit  Dadhica,  could  Vrtrasura  be    killed. The  Devas  went  to  the  bank  of  the  river  Sona  and    saw the  hermit  Dadhica,  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 VKvakarma   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  Subrahrnanya   was  cut.  Once  Indra    was defeated  bv  Narakasura.  He  went  to  the  Himalayas  and hid  himself  there.  Unable  to  see  their  King    Indra,    the devas  went  to  Subrahmanya.  When  Indra  knew  this,  he thought    that  Subrahmanya  had  taken  possession  of  the world    of    the    gods.    So  he  came  and  fought  with  Su- brahmanya. The  thunderbolt  of  Indra  touched  the  face of  Subrahmanya  and  wounded    him.    From    the   blood which  flowed  from  the  face  of  Subrahmanya  two    noble men    appeared    who    eventually    became    warriors  of Subrahmanya.    (Kathasaritsagara,     Lavanakalambaka, Taraiiga  6) . VAJRI  I 822 VALMlK  II 3)  Daily  thunderbolt.     In  Visnu  Parana,  AihSa  1,  Chap- ter 5  and  Arhsa  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 Gayatri,  is  described. In  the  evening,  the  fierce  giants  called  the  Mandehas wish  to  eat  the  Sun.  Prajapati  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  Gayatri  with  the  Brahma- pervading  syllable  'OM',  and  throw  up  water.  This water  becomes  the  Vajra  weapon,  and  burns  the  giant. 4)  The  thunderbolt  became  a  tiger.     The  hermits   Narada and    Parvata    once    went    to    the   palace    of  the  King Srrijaya.    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   in- struction of  Indra,  the  thunderbold  took  the  form   of  a tiger  and  went  to  the  forest  and  killed  the  boy.  Srnjaya became  very  sad.  Narada  and  Parvata  brought  the   boy to  lite  again  and  gave  him  to   the   King.     (M.B.    Santi Parva,  Chapter  30) . VAJRl  I.     Indra  who  wields  the  weapon  Vajra  (q.v) VAJRl  II.  An  eternal  god  concerned  in  offering  to  the manes.  (Mahabharata,  Anu  asana  Parva,  Chapter  91, Stanza  33) . VAKA(BAKA).     See  under   Baka. VAKA.  The  daughter  of  the  giant  Malyavan.  Visravas married  her.  Three  sons  Trisiras,  Dusana  and  Vidyuj- jihva  and  a  daughter  Anupalika  were  born  to  the  couple (Brahmanda  Purana,  3:  8:  39-56;  Vayu  Purana,  70 34-50).  But  in  maha  Bharata,  mention  is  made  only about  three  wives  of  Visravas,  named  Puspotkata,  Raka and  Mai  in  I VAKA  DALBHYA    (BAKA  DALBHYA).    A  hermit    of Ancient  India.  The  information  obtained    from  Maha- bharata about  this  hermit  is  given  below. (He  was  a  member  of  the  council  of  Yudhisthira.  (M.B. Sabha  Parva,  Chapter  4,  Stanza  11). (ii)  Once  Vaka  Dalbhya  lectured  to  Yudhisthira  about the  greatness  of  Brahmanas.  (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  Sri  Krsna,  who  was  going  to Hastinapura,  and  conversed  with  him  on  the  way.  (M.B. Udyoga  Parva,  Chapter  83,  Stanza  65) . (v)  The  hermit  Baka  Dalbhya  once  talked  about  how the  kingdom  of  Dh.rtara.stra  would  be  made  burnt  offering to  fire.  (M.B.  Salya  Parva,  Chapter  41,  Stanza  5) . VAKANAKHA  (BAKANAKHA) .  One  of  Visvamitra's sons  who  were  expounders  oftheVedas.  (Maha  Bharata Anus  asana  Parva,  Chapter  4,  Stanza  58) . VAKPARUSYA  (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  Vakparusya.  The  teasing  may  be  aimed  at  some- body 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.  Ordi- narily the  fine  was  25  Panas.  If  the  crime  was  committ- ed 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  Purana,  Chapter  258). VAKRA.  A  King  in  Ancient  India.  He  is  known  by  the name  Dantavaktra.  (For  further  details  see  under Dantavaktra). VAKSOGRlVA.  Visvamitra's  son,  who  was  an  expound- er of  Vedas.  (M.B.  AnuSasana  Parva,  Chapter  4, Stanza  53). VALA  (BALA).  An  asura.  It  is  stated  in  Padma  Purana, Bhumikhanda,  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  Rgveda,  Mandala 1,  Anuviika  4.  (For  further  details  see  under  Bala). VALAKA  (BALAKA).  A  forester.  (For  further  details see  under  Balaka) . VALAKASVA.     See  under  Balakagva. VALAKHILYAS.     See  under  Balakhilyas. VALALA.     See  under  Ballava. VALGUJA&GHA  A  son  of  Visvamitra.  He  was  a Brahmavadin.  (See  under  Visvamitra) . VALlMUKHA.  A  famous  monkey  in  the  army  of  Sri Rama.  (Valmiki  Ramayana,  Yuddha  Kanda,  Sarga 4,  Verse  52). VALlSlKHA.     See  under  BalHikha. VALKALA.     See  under  Balvala. VALLABHA  I.  The  husband  of  Hemaprabha,  an  un- chaste woman.  (See  under  Hemaprabha). VALLABHA  II.  Son  of  Balakagva.  He  was  a  righteous King.  Vallabha  had  a  son  named  Kusika.  (M.B. Anusasana  Parva,  Chapter  4,  Stanza  5). VALMlKI  I.  A  hermit  who  was  the  first  among  poets and  the  author  of  Ramayana. 1)  General  information.  Knowledge  about  this  hermit who  was  the  first  among  the  poets  of  Bharata,  is  scanty. So  we  have  to  depend  mainly  on  some  hearsay  for  the life  history  of  this  sage. It  is  said  that  Valmiki  was  the  tenth  son  of  Varuna.  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  Valmiki.  Being  a  father,  he  had  to support  his  family.  For  this  purpose  he  used  to  plunder travellers.  Once  he  happened  to  catch  the  Saptarsis (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  Saptarsis  and  knelt before  them.  They  imparted  to  the  forester,  knowledge of  the  Vedas.  The  forester  sat  under  a  tree  and  began to  sing  'Rama  Rama'.  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  Saptarsis  returned  by  that  way.  They  broke  the VALMlKI  II 823 VAMANA  I ant-hill  and  took  the  hermit  out.  Because  he  came  out of  Valmlka  or  white-ant-hill  he  came  to  be  known  as Valmiki.  He  built  his  hermitage  on  the  bank  of  the river  Tamasa  and  lived  there  with  his  disciples.  It  was at  this  place  that  he  composed  the  famous  poem  Rama- yana. (For  further  details  see  under  Ramayana). 2)  Other  details. (1)  Valmiki  shines  in  the  palace  of  Indra.  (M.B. Sabha  Parva,  Chapter  7,  Stanza  16). (ii)  Mention  is  made  in  Mahabharata,  Udyoga  Parva, Chapter  83,  Stanza  27,  that  Valmiki  met  Sri  Krsna who  was  going  to  Hastinapura  as  a  messenger  of  the Pandavas. (iii)  Satyaki  recited  a  poem  composed  by  Valmiki, after  having  killed  Bhiiris'ravas  in  the  Bharata-battlc. (M.B.  Drona  Parva,  Chapter  143,  Stanza  57). (iv)  Valmiki  told  Yudhisthira  of  the  benefits  of  his devotion  to  Siva.  (M.B.  Anusasana  Parva,  Chapter 18,  Stanza  8). VALMlKI  I.I.    One  of  the   prominent    sons   of  Garuda. (Mahabharata,    Udyoga  Parva,    Chapter   101,    Stanza VAMA.    An   attendant  of  Subrahmanya.     (M.B.    Salya Parva,  Chapter  46,  Stanza  12). VAMADEVA.    An  ancient  hermit. 1)  Vdmadeva  and  Sola.   Three   sons   named    Sala,   Dala and  Bala  were  born  to  King  Pariksit  by   his   wife  Suso- bhana,  a  princess   of  Manduka.    In  due   course,    King Pariksit  anointed  his  eldest  son  Sala  as    King   and  went to  the  forest  for  penance. Once  Sala  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  hors'es  were  available  at  the  hermitage of  Vamadeva.  They  went  to  the  hermitage  of  Vama- deva  and  got  the  horses  on  condition  that  they  would be  returned. After  the  hunting,  Sala  reached  his  capital.  Seeing  the beauty  and  the  vigorous  nature  of  the  horses,  the  King did  not  like  to  part  with  them.  Vamadeva  sent  his disciple  to  the  court  of  the  King  to  take  the  horses  back. But  the  King  sent  him  back  empty-handed.  Vamadeva 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  Sala with  a  trident  and  killed  him.  (M.B.  Vana  Parva, Chapter  192). 2)  Other  information. (i)He  was  a  friend  ofVasisthaand  a  priest  ofDasaratha. (Valmiki  Ramayana,  Balakanda.  Sarga  7,  Stanza  3). (ii)  Mandala  4  of  Rgveda  was  composed  by  Vamadeva. (iii)  Vamadeva  was  a  hermit  who  had  praised  the A'vinidevas  when  he  was  in  his  mother's  womb. (Rgveda,  Mandaia  1,  Sukta  1 19). (iv;  Once   Vamadeva    tried    to    eat    the  flesh  of  a  dog because    of  hunger,    with    a    view    to    save    Brahmins. (Manusmrti,  Chapter  10,  Stanza  106). (v)  He  was  a  prominent   member    in    the   assembly    of Indra.  (M.B.  Sabha  Parva,  Chapter  7,  Stanza  17). (vi)   Once  Vamadeva  gave  advice    about  righteousness to  King  Vasumanas.  (M.B.  Santi  Parva,  Chapter  92). VAMADEVA  II.     A  King.    Arjuna   defeated    this   King during  his  regional  conquest  of  the  North. (M.B.  Sabha Parva,  Chapter  27,  Stanza  11). VAMADEVA  III.  One  of  the  seven  sons  born  to  Manu by  his  wife  Satarupa.  It  is  stated  in  Matsya  Purana, Chapter  4,  that  the  Brahmin  was  born  from  the  face, Ksatriya  from  the  hand,  Vaii'ya  from  the  calf  of  the  leg and  Sudra  from  the  foot,  of  Vamadeva,  who  was  an incarnation  of  Siva.  This  Vamadeva  who  had  five faces  and  a  trident  in  his  hand,  fought  with  Candra, when  Tara  the  wife  of  Brhaspati  was  carried  away  by Gandra.  (Matsya  Purana,  4-13). VAMANA  I.     An  incarnation  of  Mahavisnu. 1)  General  information.    There  are  ten  main  incarnations of  Mahavisnu.     Of  these,  the  incarnation  of  Vf.mana  is the  fifth. 2)  Two  Vamanas.     Two  different   stories    occur    in  the Puranas  about  the  incarnation  of  Vamana.     One   story is  about  how  Mahavisnu  took  the  incarnation  of  Vamana and  thrust   Mahabali    an   asura,   down    to    the  nether- world. This  story  is  more  widely  known.  In  the  second story  the  place  of  Mahabali  is  given  to  the  asura  called Dhundhu.     This  is  the  main  difference.  For  a  compara- tive study,  both  stories  are  given  below: a)  The  fast  story  of  the  incarnation  of  Vamana.  The  devas (gods)such  as  Indra  and  the  others  were  born  to  Praja- patiKaSyapa  by  his  wife  Aditi  and  the  asuras  (demons) such  as  Mahabali  and  others,  by  his  wife  Dili.  The Daityas  (asuras)  began  to  harm  and  harass  the  Devas to  a  great  extent.  Once  Aditi,  the  mother  of  the  Devas, complained  to  Kasyapa  about  this.  He  advised  her  to take  the  fast  called  'Payovrata'  fixing  the  image  of Mahavisnu  in  her  heart  and  that  he  will  take  birth through  her  as  Vamana  and  destroy  Mahabali.  Accord- ing to  the  advice  of  her  husband,  Aditi  began  to  take Payovrata,  at  the  end  of  which  Mahavisnu  appeared before  her  and  asked  her  what  her  wish  was.  She  told Visnu,  of  her  grievances  and  Visnu  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  Kasyapa  and  take  birth  as  your son  and  rescue  your  sons." Mahavisnu  disappeared.  Aditi  worshipped  her  husband with  devotion.  By  contemplation  KaSyapa  knew  every- thing. 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  Bhadra- pada,  in  the  bright  lunar  fortnight  at  the  auspicious moment  called  Abhijit,  in  the  star  of  Sravana.  The infant  had  four  hands.  While  Kasyapa  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  Savitrl- mantra.  Brhaspati  gave  the  Brahmastring.  Kasyapa 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,  Brahma gave  a  waterpot,  SarasvatI  gave  a  rosary  and  Kubera gave  a  pot. At  that  time,  the  powerful  Mahabali  had  brought  the three  worlds  of  heaven,  earth  and  Patala  (the  nether- world) under  his  control.-  That  Asura  King  performed a  horse-sacrifice  with  the  help  of  a  Bhargava  Brahmin. Hearing  about  it  Vamana  started  for  the  place  of  sacri- fice. Mahabali  was  performing  the  sacrifice  at  a  place called  Bhrgukacchaka  on  the  North  bank  of  river Narmada.  The  priests  who  were  performing  the  rites VAMANA  I 824 VAMANA  I and  ceremonies  of  the  sacrifice  saw  Vamana  coming slowly  to  the  sacrificial  hall.  They  wondered  whether  it was  the  Sun,  Sanatkumara  or  Agni  (Fire)  coming  to see  the  sacrifice.  While  they  were  standing  thus,  Vamana with  his  umbrella,  rod  and  water  pot  filled  with  water entered  the  sacrificial  hall.  Mahabali  welcomed  Vamana and  asked  him  the  purpose  of  his  visit.  Vamana  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." Mahabali  agreed.  The  teacher-priest  Sukra  felt  some doubts  regarding  the  identity  of  Vamana.  So  he  secret- ly told  Mahabali  that  the  boy  Vamana  was  none  other than  Mahavisnu  and  as  such,  he  should  not  give  any promise.  But  Mahabali  had  already  given  the  promise. He  refused  to  go  back  upon  his  words.  The  priest Sukra  got  angry  at  this  and  cursed  Mahabali  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 Vamana  by  pouring  water  with  the  water  brought in  golden  pot  by  his  queen  Vindhyavall.  The  names, ASana  and  Kotara  also  are  used  in  the  Puranas  for Vindhyavali  the  wife  of  Mahabali.  She  came  out  for the  purpose  wearing  golden  ornaments.  Mahabali himself  washed  the  feet  of  Vamana,  who  instantly began  to  grow  and  became  large  beyond  imagination. Everybody  on  the  spot  was  amazed  at  the  unimagin- able bigness  of  Vamana.  On  that  huge  figure,  Mahabali saw  the  priest,  the  performers  of  sacrificial  rites,  the  sacri- ficial hall,  the  universe,  the  elements,  the  qualities  the senses,  the  mind,  the  individual  spirits,  and  at  the  feet of  the  figure  the  world  Rasatala.  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 Prajapatis  on  its  privities,  the  noble  and  mighty  asuras on  its  loins,  the  sky  on  its  navel,  the  oceans  on  its  stomach, Dharma  (duty)  in  its  heart,  Tightness  and  truth  on  its breasts,  Mahalak^mi  holding  lotus  on  its  chest,  songs of  Saman  and  all  other  voices  in  its  neck,  all  the  gods beginning  with  Indra  on  its  hands,  the  points  (direct- ions) 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  ip  its  words,  Varuna  in  its  tongue, day  and  night  agreement  and  disagreement  in  its  wink- ing and  anger  on  its  forehead.  In  its  touch  there  was desire,  in  its  radiance  there  was  water,  in  its  buttocks lawlessness,  sacrifice  in  its  steps,  death  in  its  shadow, illusion  in  its  laugh,  medicines  in  its  hairs,  rivers  in  its veins,  stones  in  its  nails,  Brahma  in  its  intelligence, hermits,  devas  etc.  in  its  life-breaths.  Thus  the  figure was  seen  by  Mahabali.  Vamana  had  trodden  on  the whole  of  the  earth,  which  was  completely  under  the cont  ol  of  Mahabali,  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. Vamana  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  Patala."  Bali  requested  him to  place  the  third  step  on  his  head.  Vamana  placed  his foot  on  the  head  of  Mahabali  and  thrust  him  down  to Patala. Vamana  brought  Indra  to  the  spot  and  anointed  him as  the  ruler  of  heaven,  in  the  presence  of  all  the  gods and  hermits.  Indra  sent  Vfimana  with  the  Lokapalas (Indra,  Agni,  Yama  and  Varuna)  in  a  divine  Vimana to  the  world  of  Visnu.  (Bhagavata  Skandha  8). b)  The  second  story  of  the  incarnation  of  Vamana.  Dhundhu, an  asura  boy,  was  born  to  Kagyapa  by  his  wife  Danu. That  asura  did  penance  and  pleased  Brahma.  He  made a  request  that  he  should  not  be  killed  by  Indra  and the  other  gods  or  anybody  else.  Brahma,  who  was pleased  at  his  penance,  gave  him  ihe  boon  he  asked. The  boy  Dhundhu,  at  the  beginning  of  the  fourth Kaliyuga,  during  the  period  of  Hiranyakasipu,  went  to heaven  and  defeating  Indra  and  the  other  Devas, established  his  rule  there  as  Indra.  The  mighty Hiranyakasipu  was  travelling  on  themouniain  Mandara as  an  official  under  Dhundhu. The  defeated  and  grief-stricken  Devas  went  to  the world  of  Brahma  and  lived  there.  Dhundhu,  who  knew this,  wanted  to  drive  them  out  of  that  place  also.  He requested  Sukra,  the  priest  and  teacher  of  asuras,  to tell  him  the  means  of  doing  it. Sukra  said.  "Devendra  was  enabled  to  enter  the presence  of  Brahma,  because  he  had  performed  one hundred  horse- sacrifices.  "Hearing  this,  Dhundhu,  with the  permission  of  the  teacher  Sukra,  began  to  perfoim sacrifice  in  the  holy  place  called  Pracina  tirtha. Hearing  that  Dhundhu  had  begun  the  horse-sacrifice, Indra  and  the  Devas  trembled  with  fear  and,  leaving the  world  of  Brahma,  went  to  the  world  of  Visnu  and prayed  for  protection.  Bhagavan  came  to  know  of everything  and  consoled  them  and  sent  them  back. After  this  Mahavisnu  look  the  form  of  a  Vamana and  jumped  into  the  Devikajala  and  lay  afloat  like  a piece  of  dry  wood.  Dhundhu  and  the  hermits  saw  by chance,  Vamana  sinking  and  coming  up  in  the  water. They  took  the  Vamana-Brahmin  out  of  water  and  asked him  how  he  had  fallen  in  water.  Vamana  replied  with shiver: — "In  the  family  of  Varuna  (here  was  a  Brahmin named  Prabhasa,  who  was  a  scholar.  I  am  Gatibhasa, 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  Bhargavas  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 Vamana.  "I  will  provide  you  with  wealth,  servant- maids,  house,  gold,  cows,  land,  clothes  etc." Vamana  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  wilh  his  request, Vamana  began  to  grow  like  the  moon.  He  assumed  the VAMANA  II 825 VANDANA shape  of  Trivikrama  to  measure  each  of  the  three worlds  with  a  foot.  In  two  steps  he  measured  all  the worlds.  Vamana  whose  body  was  bigger  than  Maha- meru  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.  Bhagavan  Visnu  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,  Bhagavan jumped  into  the  river  Kalindi  and  disappeared.  (Padma Purana,  Chapter  78). VAMANA  II.  One  of  the  eight  elephants  supporting the  universe.  This  elephant  was  one  of  the  four  sons  of Iravati.  Airavata,  Supratlka  and  Anjana  were  the other  three.  (Brahmanda  Purana,  3  :  7  :  292) .  This Vamana  was  the  conveyance  of  a  famous  giant  in  the army  of  Ghatotkaca  during  the  battle  of  Bharata. (M.B.  Bhisma  Parva,  Chapter  60,  Verse  56). VAMANA  III.  A  holy  place  situated  on  the  borders  of Kuruksetra.  By  bathing  in  the  particular  spot  called Visnupada,  in  this  holy  place  and  worshipping  Vamana, one  could  enter  the  world  of  Visnu.  (M.B.  Vana  Parva, Chapter  86,  Stanza  103). VAMANA  IV.  A  holy  place.  It  is  stated  in  Maha- bharata, Vana  Parva,  Chapter  84,  Stanza  13,  that  those who  worship  Hari  (Visnu)  in  this  place  will  never become  miserable. VAMANA  V.  A  mountain  in  the  Kraunca  Island. (Mahabharata,  Bhisma  Parva,  Chapter  12). VAMANABHATTABANA.  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 'Nalabhyudaya'  and  'Raghunathacarita'.  The  former consists  of  eight  Kandas  and  the  latter,  thirty  Kandas. It  is  stated  that  Vamanabhattabana  was  the  teacher  of Vidyaranya.  Besides  these  two  major  works,  he  had written  several  poems  and  dramas.  Imitating  the  poem 'Meghasandesa'  of  Kalidasa,  he  had  written  a  poetic work  of  the  same  type  called  'Hamsasandesa'.  A  minor Drama  called  Smgarabhusana  was  written  by  this Vamana.  It  is  said  that  this  drama  was  acted  at Vijayanagara.  The  two  plays,  named — •Parvatiparinaya and  'Kanakarekha'  were  also  written  by  the  same  poet. VAMANAPURANA.  One  of  the  eighteen  Puranas. (See  under  Purana). VAMANIKA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  23) . VAMK.SU.  A  river  which  is  famous  in  the  Puranas.  The low-caste  people  who  lived  on  the  basin  of  this  river, came  to  the  Rajasuya  (imperial  consecration)  of  Yudhi- stfiira.  (M.B.  Sabha  Parva,  Chapter  51,  Stanza  17). VAMSA.  A  daughter  born  to  Prajapati  Kasyapa  by  his wife  Pradha.  (M.B.  Adi  Parva,  Chapter  65,  Stanza  45). VAMSAGULMA.  A  holy  bath.  The  rivers  Sona  and Narmada  start  from  this  bath.  In  Mahabharata,  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. VAMSAMtJLAKA.  A  holy  place  situated  on  the boundary  of  Kuruksetra.  It  is  stated  in  Mahabharata, Vana  Parva,  Chapter  83,  Stanza  41,  that  if  a  bath  is taken  in  this  holy  place  one  could  bring  about  the  up- lift of  one's  race. VAMSAVALl.  (GENEALOGY).  The  genealogy  of  the characters  in  the  Puranas  is  given  separately  at  the end  of  this  book. VAMYA.  Name  of  the  horse  of  the  hermit  Vamadeva. (M.B.  Vana  Parva,  Chapter  122,  Stanza  41 ). VANAPARVA.     An  important  Parva  in  Mahabharata. VANAPRASTHA.  (House-holder  in  the  forest).'  One  of the  four  stages  of  life.  (See  under  Asrama). VANARA  (MONKEY) .  Monkeys  are  given  a  prominent place  in  the  Puranas.  Considering  them  as  born  in  the family  of  Hanuman,  an  ardent  devotee  of  Sri  Rama, some  worship  monkeys.  It  is  mentioned  in  Valmiki Ramayana  that  the  monkeys  got  a  prominent  place first  among  the  gods  and  spirits.  It  is  stated  in  Valmiki Ramayana,  Kiskindha  Kanda,  Sarga  33,  that  the leaders  of  the  monkeys  were  Bali,  Sugriva,  Aiigada, Mainda,  Gavaya,  Dvivida,  Gavaksa,  Gaja,  Sarabha, Suryaksa,  Hanuman,  Vidyunma.li,  Vlrabahu,  Subahu, Nala,  Kumuda,  Jambavan,  Tara,  Supatala,  Sunetra, Nila  and  Dadhivaktra. The  social  life  of  the  monkeys,  is  described  as  follows in  the  Valmiki  Ramayana,  Kiskindha  Kanda,  Sarga 33.  "Mahendra  mountain,  the  Himalayas,  the  Vindhya mountain,  the  peaks  of  Kailasa  and  Sveta  mountain, Mandara  mountain  etc.  are  the  places  mostly  inhabit- ed 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  Maha  Meru and  Dhumra  (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  Manusmrti Chapter  1,  Stanza  47.  Atti  (fig  tree)  is  an  example. (Apuspah  phalavanto  ye  te  vanaspatayas  smrtah) . VANASPATI  II.  One  of  the  seven  sons  of  the  King Ghrtaprstha.  (Bhagavata,  Skandha  5) . VANAVA.  A  country  famous  in  the  Puranas.  (Bhisma Parva,  Chapter  9,  Stanza  54) . VANAVASIKA.  A  country  in  ancient  India.  (M.B. Bhisma  Parva,  Chapter  9,  Stanza  58) . VANAYU  I.  A  son  born  to  Prajapati  Kasyapa  of  his wife  Danu.  It  is  mentioned  in  Mahabharata,  Adi  Parva Chapter  65,  Stanza  25,  that  he  was  the  most  prominent of  the  ten  sons  of  Danu. VANAYU  II.  A  son  born  to  UrvaSi  from  Pururavas. The  sons  of  UrvaSi  were  Ayus,  Dhiman,  Amavasu, Drdhayu  Satayu  and  Vanayu.  (M.B.  Adi  Parva, Chapter  75,  Stanza  25). VANAYU  III.  A  country  in  ancient  India.  Mention is  made  about  this  country  in  Mahabharata,  Bhisma Parva,  Chapter  9,  Verse  56. VANCULA.  A  bird.  The  cry  of  this  bird,  is  believed  to forebode  victory.  (Valmiki  Ramayana,  Aranya  Kanda Sarga  69,  Stanza  22) . VANDANA.  A  hermit  mentioned  in  Rgveda.  Once this  hermit  was  pushed  into  a  well  by  Asuras.  But  he was  saved  by  the  AsVinidevas.  (Rgveda,  Mandala  1, Anuvaka  1,  Sukta  116). VANDANA.  A  river  famous  in  the  Puranas.  (Mahabha- rata, Bhisma  Parva,  Chapter  9,  Stanza  18). VANDI 826 VARAHA  III VANDl  (BAND I,  VANDlNA).  A  scholar  and  scientist in  the  palace  of  King  Janaka.  He  defeated  the  hermit Kahodaka  in  an  argument  and  dipped  him  in  water. (For  further  details  see  under  Asfavakra). VANDlNA.    See  under  Vandi. VANEYU.  A  King  who  was  the  grandson  of  emperor Piiru  and  the  son  of  Rudrasva.  Vaneyu  was  born  to Rudrawa  by  a  celestial  woman  named  Misrakegi.  Ten sons  named  Vaneyu,  Rceyu,  Kakseyu,  Krpaneyu, Sthandileyu,  Jaleyu,  Tejeyu,  Satyeyu,  Dharmeyu and  Santateyu,  were  born  to  this  celestial  woman. (M.B.  Adi  Parva,  Chapter  94,  Stanza  8). VAixIGA.    An   important    stale    in    ancient     India.    The present  name  of  this    country  is   Bengal.    Several    state- ments occur  in  the  Puranas  about  Variga. The  following  are  the   statements   about   Variga   given in  the  Mahabharata. (i)  Arjuna  visited  this  country    during   his   pilgrimage. (M.B.  Adi  Parva,    Chapter  214,  Stanza  9). (ii)  Bhlmasena  attacked  Variga.    (M.B.    Sabha   Parva, Chapter  30,  Stanza  23). (iii)  The  Kings  of  Variga  visited  Yudhisthira  with presents.  (M.B.  Sabha  Parva,  Chapter  52,  Stanza  18). (iv)  Kama  conquered  this  country  during  his  regional conquest.  (M.B.  Vana  Parva,  Chapter  254,  Stanza  8) . (v)  In  the  Bharata  battle  the  King  of  Variga  confront- ed Ghatotkaca  and  was  defeated.  (M.B.  Bhlsma Parva,  Chapter  92,  Stanza  6). (vi)    Once  Sri  Krsna  conquered  the  country  of  Variga. (M.B.   Drona  Parva,  Chapter  11,   Stanza  15). (vii)  Para^urama  exterminated  the  Ksatriyas  of  Variga. (M.B.  Drona  Parva,  Chapter  70,  Stanza  12). (viii)  The  low  castes  of  Variga  attacked    the    sacrificial horse  led  by   Arjuna   who    killed   every   one   of  them. (MJB.  Asvamedha  Parva,  Chapter  82,  Stanza  29) . VA5IGRDA.   An   asura.    It  is  mentioned  in   Rgveda, Mandala  1,  Anuvaka  1,    Sukta  10,  that  the  Kings   Ati- thigva  and  Rjisva,    with   their    armies   surrounded   the cities  of  the   asuras  Karanja,  Parnaya  and  Vangrda  and that  Indra  helped  the  two  Kings. VANJULA.  See  under  Vidura  II. VAPUS  I.  A  daughter  of  Daksa.  Dharmadeva  married her.  (Visnu  Purana,  Arhsa  1,  Chapter  7). VAPUS  II.  A  celestial  maid.  She  made  a  futile  attempt to  hinder  the  penance  of  the  hermit  Durvasas,  and  by the  curse  of  the  hermit  she  had  to  take  birth  as  the daughter  of  Kundhara  by  Menaka  in  the  next  birth. (Markandeya  Purana,  1,  49,  56;  2,  41). VAPUSMAN.  Son  of  Sankrandana,  the  King  of  Vidar- bha.  Dama,  a  famous  King  of  Dista  dynasty  carried away  by  stealth  Sumana,  the  daughter  of  Caruvarma, the  King  of  Dasarna,  in  consequence  of  which  Vapusman and  Dama  became  enemies. Vapusman  waited  for  an  opportunity  to  take  revenge and  when  a  convenient  moment  came,  he  killed  Nari- syanta  the  father  of  Dama.  Indrasena  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  wilh  a  mighty  army and  engaged  Vapusman  in  a  fierce  battle.  "He  killed Vapusman  in  the  battle  and  with  his  blood  he  made offerings  to  the  spirits  of  his  parents.  (Markandeya Purana,  133). VAPUSMATI.  Daughter  of  the  King  of  Sindhu.  She became  the  wife  of  Marutta.  (Markandeya  Purana, 133). VAPUSTAMA.  The  prominent  queen  of  King  Jana- mejaya.  bhe  was  the  daughter  of  Suvarnavarma,  the King  of  Kaxi.  (Devi  Bhagavata,  Skandha  2).  Vapu- stama  had  two  sons,  Satanlka  and  Sarikukarna.  (M.B. Adi  Parva,  Chapter  95,  Stanza  86). VARADA.  A  warrior  of  Subrahmanya.  (Mahabharata, Salya  Parva,  Chapter  45,  Stanza  64). VARADANA.  A  holy  place  near  Dvaraka.  It  was  here that  Durvasas  gave  Bhagavan  Sri  Krsna  boons  (Vara). From  that  day  this  became  a  holy  place.  It  is  mentioned in  Mahabharata,  Vana  Parva,  Chapter  82,  that  those who  take  bath  in  this  holy  place  would  obtain  the fruits  of  giving  a  thousand  cows  as  alms. VARADASAfsIGAMA.  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). VARAHA.  An  ancient  hermit.  It  is  mentioned  in  Maha- bharata, Sabha  Parva,  Chapter  4,  Stanza  17,  that  this hermit  stayed  in  the  palace  of  Yudhisthira. VARAHA  II.  A  holy  place  in  the  middle  of  Kuruksetra. It  is  mentioned  in  Mahabharata,  Vana  Parva,  Chapter 83,  Stanza  88,  that  Mahavisnu  stayed  in  this  place  for a  while  in  the  shape  of  Varaha  (Boar)  and  that  those who  bathe  in  this  holy  bath  would  obtain  the  fruits  of performing  the  sacrifice  Agnistoma. VARAHA  III.  (Boar).  One  of  the  ten  incarnations  of Mahavisnu. 1 )  Need  for  this  incarnation.  Jaya  and  Vijaya,  two  door- keepers of  Mahavisnu  showed  disrespect  towards the  famous  hermits  Sanaka  and  others  who  went  to visit  Mahavisnu.  The  angry  hermits  cursed  them  to  take birth  as  asuras.  Accordingly  Jaya  and  Vijaya  took  birth as  the  two  asuras  Hiranyaksa  and  Hiranyakasipu  and were  born  from  Prajapati  Ka^yapa  by  his  wife  Diti. Even  their  birth  itself  was  inauspicious.  Once,  while KaSyapa  was  carrying  on  evening  worship,  his  wife  was filled  with  libid.  She  embraced  Kasyapa.  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  Hiranyaksa  and  the  second son  was  called  Hiranyakasipu.  As  Hiranyakfa  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  Mahavisnu  and  prayed  to  him  in order  to  get  the  earth  back. At  this  time  Manu  Svayambhuva,  the  son  of  Brahma, 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  Devi,  who  will be  pleased  with  your  devotion  and  will  bless  you.  If she  is  pleased  with  you,  you  will  become  a  famous Prajapati."  Hearing  the  words  of  Brahma,  Svayam- bhuva worshipped  Devi  with  ardent  devotion,  deep meditation  and  severe  vows  and  penance,  at  which Jagadamba  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.  Devi  gave  him  permission.  Manu VARAHA  IV 827 VARANASI returned  to  his  father  Brahma  and  said.  "Father,  point out  tome  a  solitary  place.  I  will  sit  there  and  create subjects  by  the  blessings  of  Devi."  Only  when  he  heard the  request  cf  his  son,  did  Brahma  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  Brahma  was  being  subjected  to  much  incon- venience to  carry  on  creation.  Only  Bhagavan  Adi Narayana  (Visnu)  could  do  anything  in  this  matter.  So Brahma  with  the  Manus,  hermits  and  others  began  to meditate  on  Mahavisnu. 2)  Incarnation.     Instantly    the    young    one    of    a   Boar jumped  out  of  the  nose  of  Brahma  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  be- came as  large  as  a  mountain.    Seeing  this,  Brahma    and the  others  stood  in  amazement.  The  Boar  made  a  grunt in  a  loud  roaring  sound.  The  people  of  Janaloka,  Satya- loka  etc.    understood  that  it  was  the    sound   of    Maha- visnu.   They  raised  glory  and  praise  to  Bhagavan,   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. Varuna  prayed  to  him  to  save  him  from  them.  Bhagvan 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  Hiranyaksa  hindered    him.  Bhagavan Visnu  used  his  club  Nandaka  and  killed  Hiranyaksa.  It was  besmeared  with  his  blood;  Mahavisnu  came    up    to the    surface   of    water  with  the  earth.    He  set  the  earth firm  over  the  water.  Thus  Brahma  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    Mahavisnu  and  embraced  him.    He embraced  her  in  return.  These  mutual  embraces  conti- nued for  one   complete     Devavarsa   (year  of  God)  and consequently    the  goddess  Earth  became  tired  and  weak and  unconscious.    So  the  earth  slid  down  a  little    under water.    Bhagavan  took  the  form   of  a  Boar  again    and lifted  the  earth  to  its   original    place   and   returned    to Vaikuntha.    (Bhagavata,  Skandha  3;    Devi    Bhagavata Skandhas  8  and  9 ;   Agni    Purana,    Chapter  5 ;     Padma Purana,  Bhumikhanda,  Chapter  91 ). VARAHA  IV.  A  mountain  near  Girivraja,  the  capital city  of  Magadha.  (Mahabharata,  Sabha  Parva,  Chap- ter 21,  Stanza  2). VARAHAKA.  A  serpent  born  in  the  family  of  Dhrta- rastra.  This  serpent  was  burned  in  the  sacrificial  fire of Janarnejaya.  (M.B.Adi  Parva,  Chapter  57,  Stanza 18). VARAHAKARIVA.  A  Yaksa  (demi  god) .  This  Yaksa remains  in  the  palace  of  Kubera.  (Mahabharata,  Sabha Parva,  Chapter  13,  Stanza  16). VARAHAMBA.  An  asura.  Mention  is  made  about  him in  Mahabharata,  Sanfi  Parva.  Chapter  227,  Stanza  52. VARAHA  PURAJVA     .See  under  Purana. VARAMAI^fl.  A  beetle  made  of  jewel.  Brahma  had given  a  boon  that  only  he  who  fought  with  this  jewel- beetle  in  his  mouth  could  kill  Patala  Ravana.  This secret  was  known  only  to  the  giants,  such  as  Ravana. and  others.  This  Varamani  was  kept  in  an  under- ground cell  of  a  harem  near  the  Kali  temple  in  the Patala. The  battle  between  Rama  and  Ravana  was  going  on. Hanuman  made  a  fort  coiling  his  tail  like  a  spring  and Rama  and  Laksmana  stayed  inside  this  fort.  While  they were  sleeping,  Patala  Ravana  made  a  tunnel  under  the earth  and  carried  away  Rama  and  Laksmana.  Vibhisana knew  this,  only  next  day  morning.  Instantly  he  sent Hanuman  to  Patala.  In  accordance  with  the  advice  of Vibhlsana,  Hanuman  went  directly  to  the  cell  in  the harem,  took  Varamani  and  put  it  in  his  mouth.  Then he  fought  with  Patala  Ravana  and  defeated  him.  Thus with  the  help  of  the  Varamani  Hanuman  rescued  Rama and  Laksmana.  (Kamba  Ramayana,  Yuddha  Kanda) . VARAfclA.  A  river  famous  in  the  Puranas.  It  is  mention- ed in  Vamana  Purana  that  the  river  Varana  which flowed  from  (he  right  leg  and  the  river  Asi,  which started  from  the  left  leg  of  Bhagavan,  who  lies  in  con- templation at  Prayaga,  are  two  holy  rivers.  (See  under VaranasI ) . VARAl^A.  A  country  in  ancient  Bharata.  It  is  mentioned in  Mahabharata,  Udyoga  Parva,  Chapter  19,  Stanza  31, that  the  army  of  the  Kauravas  had  surrounded  this country. VARA^ASl  (VARAliTASl).    Kasi. (Before  reading  the  information  given  here  refer to  the  details  given  about  Ka^I  under  Ka.si  and Divodasa). 1 )  The  name  Vdrandsi.     Formerly  this  place  was   known as  Prayaga.  Later  it  got  the     name    VaranasI  and  then Kas'I.  The  name  VaranasT  is  originated  from  two  rivers. Bhagavan  Yogas  ayi  who  stays  in  Prayaga  was  born  from a  portion  of  Mahavisnu.    From  the   right    leg  of  Yoga- sayl  the  river  Varana  started  and  from  his  left    leg    the river  Asi  started.    These    two    rivers   are    praised   and worshipped  all  over  the  world.    The    temple    of  Yoga- sayl  is  situated  in  the  place  between  these    two   rivers. As    the   place  is  situated  between  Varana  and  Asi  it  is called  Varanasi.  (Vamana  Purana,  Chapter  3). 2)  Other  information. (i)  Bhisma  went  to  Kasi  and  took  Amba,  Ambika  and Ambalika,  the  daughters  of  the  King  of  Kasi,  to  his kingdom  by  force.  (M.B.  Adi  Parva,  Chapter  102, Stanza  3). (ii)  VaranasI  is  a  holy  place  of  pilgrimage.  By  bathing in  Kapilahrada,  a  holy  bath  there,  and  worshipping Sankara,  one  could  obtain  the  fruits  of  performing the  sacrifice  Rajasuya.  (M.B.  Vana  Parva,  Chapter  84, Stanza  78) . (iii)  The  middle  part  of  Varanasi  is    called    Avimukta. Those  who  forsake  their  lives  at    Avimukta  will    obtain heaven.    (M.B.  Vana  Parva,  Chapter  84,  Stanza    79) . (iv)  Once  Sri  Krsna  made    VaranasI  a    prey    to    fire. (M.B.  Udyoga  Parva,  Chapter  48,  Stanza  76). (v)  A  very    great  scholar     named   Tuladhara   Vaii'ya once  lived  in    VaranasI.    (M.B.   Santi   Parva,    Chapter 261,  Stanza41). (vi)  Once,  in  ancient  days,  Siva  imparted   to    the  her- mit Jaiglsu   at   this   place,  the  eight  miraculous  attain- ments such  as   anima,    garima  etc.    (M.B.    Anusasana Parva,  Chapter  18,  Stanza  37). (vii)  Varanasi  is   equal    to    the  capital   city   of  Indra VARANAVATA 828 VARARUCi (Amaravati).  (M.B.  Anusasana  Parva,  Chapter  30, Stanza  16). (viii)  In  ancient  days  a  hermit  named  Samvartta used  to  come  here  daily  to  worship  Siva.  It  was  at  this place  that  the  emperor  Marutta  accepted  the  hermit Samvartia  as  his  priest.  (M.B.  ASvamedha  Parva, Chapters  6  and  7) . VARANAVATA.  The  place  where  Duryodhana  built  the wax-house  for  the  Pandavas.  It  is  believed  that  the modern  village  Varnava,  19  miles  north  east  to  Meerut in  North  India,  is  the  place  where  this  Puranic  Varana- vata  stood.  Information  about  Varanavata  found  in Mahabharata,  is  given  below  ; (i)  Once  the  ministers  of  Dhrtarastra  made  a  con- sultation about  the  festival  in  this  city.  (M.B.  Adi Parva,  Chapter  192,  Stanza  3). (ii)  Varanavata  was  one  of  the  five  villages  requested for  by  the  Pandavas,  on  their  return  after  their  life  in  the forest.  (M.B.  Udyoga  Parva,  Chapter  31,  Stanza  19) . (iii)  Yuyutsu,  the  son  of  Dhrtarastra,  carried  on  a battle  here  for  six  months.  (M.B.  Drona  Parva,  Chap- ter 1 9,  Verse  58) . VARAivIGl  I.  The  wife  of  Vajrariga,  an  asura.  (For more  details  see  under  Parvati,  Para  2). VARAJNlGl  II.  Wife  of  Sarhyati,  a  King  of  the  Lunar dynasty.  The  father  of  this  Varaiigl  was  Drsadvan.  A son  named  Ahamyati  was  born  to  Varangl.  (M.B.  Adi Parva,  Chapter  95,  Stanza  14). VARARUCI.  An  ancient  Indian  scholar  in  astronomy and  astrology.  (Some  details  regarding  Vararuci  are given  under  Bhartrhari) . 1 )  Birth.     It  is  stated  in  Kathasaritsagara,   Kathapitha- lambaka,  Taranga  1,  that  Vararuci  was  the   rebirth   of a   Gananayaka    (guard   of  Siva)    named    Puspadanta. Once    Siva    happened  to    tell  Parvati     some  previous stories  of  the  Vidya.dh.aras.     Puspadanta    eavesdropped and   heard     everything.    Parvati    understood    this  and cursed  him  to  become  a  man.  Accordingly    Puspadanta was  born  in   the   city    of  KausambI  under   the   name Vararuci  or  Katyayana.  (For  details   about    the    curse see  under  Gun  ad  hy  a). 2)  Of  sharp  intelligence.     Vararuci  was  born  as    the  son of    the    Brahmin    Somadatta      at    KausambI.    Agni- sikha  was  another  name  of  Somadatta.  Vasudatta was  the  mother  of  Vararuci.  In  the  previous  birth, Vasudatta  was  a  hermit  maid.  Due  to  a  curse  she lost  her  hermit-maidhood  and  took  birth  as  a  woman under  the  name  Vasudatta  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  Nandaraja,  there  was  a  great Brahmin  named  Saukarasvami.  He  had  two  sons named  Varsa  and  Upavarsa.  Both  married  and  lived  in separate  houses.  By  and  by  Varsa  became  cruel  and wicked  and  poor.  Upavarsa  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  ex- treme heat  in  the  summer  from  affecting  them  severely. The  wife  of  Upavarsa  made  this  sweet  food  and  gave  it to  Varsa.  When  he  brought  it  home,  his  wife  scolded him.  Varsa  felt  very  sorry  because  of  his  foolishness. He  gave  up  all  his  desires  and  began  to  worship Kumarasvami.  Kumarasvami  was  pleased  with  him and  blessed  him  with  all  kinds  of  knowledge.  Kumara- svami had  ordered  him  to  teach  all  of  this  knowledge to  one  who  could  learn  at  first  hearing.  From  that  day onwards  Varsa  had  been  waiting  for  a  disciple  who could  learn  at  first  hearing. During  this  period  there  lived  two  Brahmins  named DevasvamI  and  Karambhaka  in  the  city  of  Vetasapura. They  were  friends.  A  son  was  born  to  each  of  them. The  son  of  DevasvamI  was  named  Vya.ll.  The  name  of the  son  of  Karambhaka  was  Indradatta.  When  Vyali 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  Subrahmanyasvaml.  Subrahmanya ordered  them  in  their  sleep  to  go  to  Varsa  in  Patalika, 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  Varsa.  The people  told  them  that  Varsa  was  a  fool.  They  were sorry  to  hear  it.  Still  they  did  not  turn  back.  They reached  the  house  of  Varsa,  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  Varsa  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."  Vyali 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. Vyali  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  every- thing. He  will  learn  everything  from  the  teacher Varsa.  He  will  publish  works  in  grammar  and  astro- nomy". 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  Varsa." Next  morning,  with  the  permission  of  his  mother, Vararuci  started  for  the  house  of  Varsa,  with  Vyali  and VARARUGI 829 VARARUCI Indradatta.  They  reached  the  house  of  Varsa.  Next morning  they  smeared  and  purified  the  floor  and  the three  sincere  and  simple  disciples  sat  facing  the  east. The  teacher  Varsa  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,  Vyali  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 Patallputra  praised  the  teacher  Varsa  and  sent  him plenty  of  wealth  and  conferred  on  him  ranks  and privileges. 4)  Marriage.     Vararuci    learned    everything   from    the teacher  Varsa.     He  went  with  his    friends   once    to    see the  Indra-festival.    There,    Vararuci     happened    to   see Upakosa  the  daughter   of  Upavarsa   and    fell   in    love with  her.  That  night  he  did  not  sleep.  At   last  he   slow- ly 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.    Upakosa   was   your  wife  in  the  previous  birth. She  will  marry  only  you.     I  am  SarasvatI  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  Vyali  and  Indradatta  to    give     presents to  the  teacher  Varsa.  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  Ayodhya,  and    the Brother-in-law  of  Vararuci.  When  they  reached  Ayodhya, 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  Vyali  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.    Vyali 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    Sakafala and    told    him   to   give  Vararuci    a     crore   of  Vilkas. Sakatala,  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  Vyali.     At    this    time  the King   compelled    Sakatala    to  give  the  beggar    Vilkas. But    till    the  dead  bodies  were  burnt,  Sakatala  did   not obey  him.  Because  his  body  was  burnt    Indradatta    had to  remain  in  the  body  of  the  King.  Sakatala  gave  Vara- ruci the  required  amount.    But   of  what   use    was    the money  ?    Indradatta  had  become  the  King.   The    King and  Vyali  made  a  secret    consultation,    as   a   result    of which  Vararuci  was  made  the  Prime  Minister.  Sakatala was  charged  with  Brahmahatya   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. Sakatala  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  Sakatala  ate  the  whole  food  and  lived  while  his  sons, one  by  one,  died  of  hunger  before  his  eyes.  Sakatala sat  in  the  middle  of  the  Skeletons  with  the  sole  purpose of  taking  revenge.  Vyali  gave  the  present  to  the  teacher and  went  home. Indradatta  and  Vararuci  lived  as  king  and  minister. 6)  Loss  of  minister  ship.  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  Sakatala  back.  They  obtained  the  per- mission of  the  king  and  brought  Sakatala  out  of  the dungeon.  Sakatala  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  any- thing." At  this  reply  the  king  was  much  pleased  and Sakatala  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  Sara- svatI. Devi  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  appear- ance 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 VARARUCI 830 VARATANU room  and  saw  the  mole  in  the  picture.  Thekingasked  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  calkd Sakatala  to  him  and  told  him  to  kill  Vararuci  secretly. Sakatala  felt  pity  on  Vararuci  and  hid  him  in  a  place. Vararuci  told  Sakatala  "No  body  can  kill  me.  My friend  is  a  giant.  He  will  come  to  me  the  moment  J think  of  him.  If  I  tell  him  he  will  swallow  the  whole world."  When  he  heard  this,  Sakatala  desired  to  see the  giant.  Vararuci  thought  of  him  and  the  giant appeared.  Sakafala  was  terribly  afraid  of  the  giant. Vararuci  made  him  disappear.  Sakatala  asked  him  how he  got  the  friendship  of  the  giant.  Vararuci  replied. "\Vhileyouwere  in  the  dungeon,  a  city  chief  was  disap- pearing 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." Sakatala  felt  great  respect  for  Vararuci.  Hiranyagupta, 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  dis- appointed lion  sat  under  the  tree.  Then  the  bear  slept and  Hiranyagupta  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  Hiranya- gupta. "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. Sakatala  went  to  the  presence  of  the  king  and  said  that Vararuci  was  still  alive.  In  accordance  with  the  order of  the  king,  Sakatala  brought  Vararuci.  The  king showed  him  his  mad  son.  By  the  blessing  of  Sarasvati, 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  intelli- gence can  understand  anything  by  symptoms  and  in- ference." 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.  Upavarsa came  to  him  and  said  that  when  the  news  about  the slaughter  of  Vararuci  reached  home,  Upakosa  got  in- to fire  and  his  mother  died  of  broken  heart.  The  grief- stricken  Vararuci  went  to  the  forest  for  penance. After  this  Sakatala  waited  for  an  opportunity  to  bring Indradalta  (Yoga  Nanda)  down.  Once  he  had  been walking  out  side  the  city  when  he  saw  a  Brahmin  dig- ging a  pit.  Sakatala  asked  him  why  he  was  digging  the pit.  He  replied  "  I  stumbled  on  this  Darbha  grass.  So I  am  rooting  it  out."  Sakatala  resolved  to  make  use  of this  Brahmin  to  achieve  his  purpose.  His  name  was Canakya.  Sakalala  took  Canakya  to  the  palace.  A ceremony  of  ollerings  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.  Canakya  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.  Canakya  began  practising  sorcery  against  the king.  The  king  caught  burning  fever  and  died  on  the seventh  day.  Sakatala  killed  Hiranyagupta.  After  this Sakatala  made  Candragupta,  the  son  of  the  real  Nanda who  died  earlier,  the  king.  Making  Canakya  his  minis- ter, Sakatala  went  for  penance. 7)  Sons.     See  under  Pakkanar. 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 Kanabhuti.  Telling  everything  to  the  devil    Kanabhuti, Vararuci  started  for  Badaryasrama  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.    Vara- ruci, 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  Badaryasrama  and reached  there.  He  did  penance  there  and  Devi  appear- ed. According  to  her  advice  he  made  a  fire  by  contem- plation and  burned  his  body  in  it.  Then  Vararuci became  the  old  Puspadanta  and  went  to  the  presence of  Siva. VARASTRl.  A  sister  of  Brhaspati.  The  Vasu  named Prabhasa  married  Varastrl.  This  woman  who  was  an expounder  of  the  Vedas,  pervaded  all  the  creations  by the  power  of  harmony  with  the  Supreme  Spirit.  (M.B. Adi  Parva,  Chapter  60,  Stanza  96 :  Vayu  Purana,  84, 15). VARATANTTJ.  The  preceptor  of  a  hermit  called Kautsa.  (See  under  Kautsa). VARATANU.  A  King  of  the  Kurus.  Because  of  his  sin- ful deeds  in  the  previous  birth  he  was  denied  the  happi- ness of  getting  children  in  the  next  birth.  In  the  rebirth his  name  was  Sridhara.  He  lived  with  his  wife  Prabha- vati  for  a  long  time,  but  did  not  get  children.  When the  hermit  Vyasa  came  to  his  palace  once,  the  King VARATRI 831 VARMA asked  him  for  the  reason  of  his  remaining  childless. Vyasa  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  Vara- tanu.  Your  wife  was  called  Sarikari.  When  both  of  you were  going  somewheie  once,  you  happened  to  see  a  low- caste  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  Vyasa,  he  gave  Brah- mins alms  of  gold,  clothes,  oxen,  pumpkin  etc.  and performed  Bala  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  Purana,  Brahma  Khanda,  Chap- ter 6). VARATRI.  One  of  the  four  sons  of  Suka.  The  other three  were,  Prthurasmi,  Brhadangiras  and  Rajata. Devendra  killed  them  because  they  were  against  sacrifice. It  is  stated  in  Brabmanda  Purana  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. (Mahabharata,  Udyoga  Parva,  Chapter  74,  Stanza  15) . VARGAS  I.  Son  of  Soma,  one  of  the  eight  Vasus. Manohara  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  Grtsamada.  This  Varcas  had  a  son  called Vihavya.  (M.B.  Anu'asana  Parva,  Chapter  30,  Stanza 61). VARDHAKSEMI.  A  mighty  King  of  Vrsni  dynasty. The  following  details  about  him  are  taken  from  Maha- bharata. (i)  He  was  a  great  warrior  who  fought  on  the  side  of the  Pandavas  against  the  Kauravas.  (M.B.  Udyoga Parva,  Chapter  171,  Stanza  17). (ii)  He  was  present  at  the    Svayarhvara    (marriage)   of Draupadl.    (M.B.  Adi  Parva,  Chapter  185,  Stanza  9). (iii)      He     confronted    the     Teacher     Krpa    in    the Bharata  battle  and  was   killed  by   him.    (M.B.    Karna Parva,  Chapter  6,  Stanza  21) . VARDHAMANA.  A  character  in  the  story  of  Panca- tantra.  (See  under  Pancatantra) . VARDHANA.  One  of  the  sons  born  to  Sri  Krsna  of  his wife  Mitravinda.  (Bhagavata,  Skandha  10). VARENYA.  One  of  the  seven  sons  of  Bhrgu.  The seven  sons  of  Bhrgu  were  Cyavana,  Suci,  Aurva,  Sukra Vajrasirsa,  Savana,  and  Varenya.  (M.B.  Anusasana Parva,  Chapter  85,  Stanza  126) . VARGA.  A  celestial  maid.  There  is  a  story  in  Maha- bharata, Adi  Parva,  Chapter  220,  describing  how  Varga and  her  friends  were  changed  into  crocodiles  and  had tc  live  in  water  for  a  long  time. Once  there  lived  an  'apsaras'  (celestial  maid)  named Varga  in  Devaranya.  She  had  four  friends  called Saurabheyl,  Samici,  Budbuda  andLata.  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  co- quetry, 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  Narada.  They  told  him  every- thing. He  told  them.  "On  the  coast  of  the  southern ocean  there  are  five  tirthas  (holy  baths)  known  as Agastya,  Saubhadra,  Pauloma,  Karandhama  and Suprasanna.  You  may  go  to  these  lakes  and  live  there as  crocodiles  one  in  each.  In  due  ccurse  Arjuna,  the  son of  Pandu  will  come  and  redeem  you." According  to  the  words  of  Narada  the  five  celestial maids  walked  to  the  south  and  reached  the  Pancatlrtha (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  reach- ed the  Pancatlrtha.  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  beauti- ful damsel.  The  celestial  maid  Varga  told  the  amazed Arjuna  her  story  and  she  added  that  her  four  friends were  lying  in  the  neighbouring  four  lakes.  Arjuna  redeem- ed every  one  of  them.  After  this,  Varga  and  her friends  went  to  Devaranya  and  Arjuna  to  Manalura. From  that  day  onwards  the  five  tirthas  came  to  be  known as  Narltirthas. VARl.  An  eternal  God  concerned  with  offerings  to  the manes.  (M.B.  Anusasana  Parva,  Chapter  91,  Stanza 33). VARISENA.  A  King.  This  King  stays  in  the  Palace  of Yama  and  worships  him.  (M.B.  Sabha  Parva,  Chapter 8,  Stanza  20). VARISTHA.  The  son  of  Manu  Caksusa.  Thefollowing story,  how  Varistha  cursed  the  hermit  Grtsamada, occurs  in  Mahabharata,  Anusasana  Parva,  Chapter  18. Indra  once  performed  a  sacrifice  which  lasted  for  a thousand  years.  Varistha  and  Grtsamada,  as  friends  of Indra  were  present  at  the  sacrifice.  Grtsamada  committ- ed some  mistakes  in  the  recitation  of  Samans.  Varistha got  angry  and  cursed  Grtsamada  that  he  would  wander in  the  forest  as  an  animal  for  ten  thousand  one  hundred and  eighteen  years.  Accordingly  Grtsamada  wandered through  forests  in  the  form  of  an  animal  for  a  very  long time. VARlTAKSA.  An  asura.  It  is  mentioned  in  Maha- bharata, Santi  Parva,  Chapter  227,  Stanza  52,  that  he had  been  a  King  once  and  that  fate  made  him  an asura. VARKSl.  Daughter  of  the  hermit  Kandu.  It  is  stated  in (M.B.  Adi  Parva,  Chapter  195,  Stanza  15,  that  she became  the  wife  of  the  ten  Pracetases.  It  is  stated  in Bhagavata,  Skandha  6,  that  Daksa  was  born  from  this Varies! VARMA.  In  ancient  days  it  was  the  custom  to  add  the word  'Varma'  to  the  names  of  Ksatriyas.  Brahmanas VARMACIT 832 VARU1VA  I had  to  add  the  word  Sarma,  K"satriyas  the  word  Varma Vais"yas  the  word  Gupta  and  Sudras  the  word  Dasa  to their  names  according  to  rules.  (Agni  Purana,  Chap- ter 153). VARMACIT.  A  King  of  the  Lunar  dynasty.  (Bhagavata Skandha  9). VARNA.  Caste.  The  four  castes  of  Brahmana,  Ksatriya, VaiSya  and  Sudra  and  the  eleven  castes  produced  by the  intermingling  of  these  four  castes,  only  these  are taken  into  account  when  we  speak  of  Varna.  To  under- stand about  the  four  castes  of  Brahmana,  Ksatriya, Vaisya  and  Sudra,  see  under  Caturvarnya. To  know  about  the  eleven  mixed  castes  that  originated from  the  four  castes,  see  under  Ekadasasarikara  Varnas. VARVAS  A&KARA.     See  under  Ekadasasankara  Varnas. VARSA  I.  The  teacher  of  Vararuci.  (For  details  sec under  Vararuci) . VARSA  II.     See  under  Kalamana. VARSAGA:VYA.  An  ancient  hermit.  The  Gandharva King  VisVavasu  learned  about  the  connection  between the  individual  soul  and  the  Universal  soul,  from  this hermit.  (M.B.  Santi  Parva,  Chapter  318,  Verse  59). VARSAKETU.  A  King  of  the  Puru  dynasty.  The  father ofVarsaketu  was  Ksemaka,  and  his  son  was  Vipu. (Agni  Purana,  Chapter  278). VARSNEYA.  I.  A  charioteer  of  King  Nala.  It  was Varsneya  who  took  the  prince  Indrasena  and  princess Indrasena  to  Kundinapura  when  Nala,  after  being defeated  in  the  game  of  dice,  went  to  the  forest  with Damayanti.  After  this,  Varsneya  went  to  Ayodhya  and became  the  charioteer  of  King  Rtuparna.  Varsneya played  an  important  part  in  finding  out  Nala.  (For more  details  see  under  Nala). VARSNEYA  II.  Another  name  ofMahavisnu.  (M.B. Bhisma  Parva,  Chapter  27,  Stanza  37). VARSNEYA  III.  An  ancient  country.  It  is  mentioned in  Mahabharata,  Sabha  Parva,  Chapter  51,  Stanza  24, that  the  King  of  Varsneya  brought  presents  to  the imperial  consecration-sacrifice  (Rajasuya)  of  Yudhis- thira. VARTA.  A  King  of  ancient  India.  This  King  stays  in the  palace  of  Yama  praising  and  worshipping  him. (M.B.  Sabha  Parva,  Chapter  8,  Stanza  10) . VARUNA  I.  One  of  the  eight  guardians  of  the  quarters. 1 )  Birth.  Varuna  was  the  son  of  Prajapati,  Kasyapa born  of  Aditi.  He  was  one  of  the  twelve  sons  of  Aditi. So  he  is  considered  to  be  one  of  the  twelve  Adityas  (Sons of  Aditi).  The  twelve  Adityas  are  Dhata,  Aryaman, Mitra,  Sakra,  Varuna,  Arhsa,  Bhaga,  Vivasvan,  Pusa, Savita,  Tvasta  and  Visnu.  (M.B.  Adi  Parva,  Chapter 65,  Stanza  15). These  twelve  Adityas  were  the  twelve  Devas  (gods) known  asTusitas  in  the  Manvantara  of  Manu  Caksusa. A  statement  occurs  in  Visnu  Purana,  ArhSa  1,  Chapter 15,  that  when  Vaivasvata  Manvantara  was  about  to begin  after  the  end  of  Caksusa  Manvantara,  the  famous Tusitas  united  together  and  took  birth  as  the  sons  of Kasyapa. 2)  Kingship  of  the  waters.  In  Krtayuga  the  Devas approached  Varuna  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) ."  Varuna  agreed  to  comply  with  their  request. All  of  them  anointed  Varuna  as  the  King  of  the waters.  (M.B.  Salya  Parva,  Chapter  47). 3)  The  Guardian  of  the  quarter  west.  Brahma  appointed Varuna  as  the  guardian  of  the  western  zone.  Vaisravana once  did  penance  before  Brahma,  and  when  Brahma appeared  before  him,  he  made  a  request  that  he  should be  appointed  as  one  of  the  guardians  of  the  quarters. Brahma  replied.  "I  have  already  selected  Indra,  Varuna 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,  Varuna,  that  of  the West  and  you  Vaisravana  shall  be  the  guardian  of  the North."  After  saying  this,  Brahma  disappeared.  Thus Varuna  became  the  guardian  of  the  West.  (Uttara Ramayana). 4)  Family.     Varuna  had    several    wives   and    children. Prominent   among   them   were   Gaurl    and    Varunani. Mention    is   made   about    the   sons  Susena,  Vandi  and Vasistha  and  daughter    Varuni.    Carsani  was    another wife  of  Varuna.     Prajapati    Bhrgu,    who   died    in     the sacrifice  of  Daksa  took  birth  as  the  son  of  Varuna   and CarsanT.  Devi  Jyesjha,  the  daughter  of  Priest  Sukra  was another    wife  of  Varuna.  The  children  of  Jyesfha  were Bala,  Sura  the  Suranandini  andAdharmaka  the  destroy- er  of  the   elements.     The    semen    of  Varuna   fell   on Valmlka  (White-ant-hill)  from  which  the  great   hermit Valmlki    was   born.    Besides  them,    Daksasavarni,    the ninth  Manu  was  the  son  of  Varuna.    Puskara  was    an- other   son   of  Varuna.    The     handsome    Puskara   was received  as  husband  by  the    daughter   of  Soma  (Can- dra).    Vandi,    who    was   defeated  by  the  hermit  As$a- vakra   at   the   palace  of  Janaka  was  the  son  of  Varuna. (M.B.  Udyoga    Parva,    Chapter    117,    Stanza   9;    Adi Parva,  Chapter  66,  Stanza  52 ;  Adi  Parva,  Chapter  99, Stanza  5;  Vana  Parva,  Chapter    134,    Stanza   24;  Val- miki  Ramayana,    Balakanda      Sarga     1 7,    Stanza    1 3 ; Valmiki  Ramayana,  Balakanda,  Sarga  46,  Stanza  36). 5)  Carrying  away  Utathya's  wife.     Bhadra,  the   daughter of  Soma    (Moon)    was  extremely  beautiful.  Soma  gave her  in  marriage  to  the  hermit  Utathya.  Varuna  carried her  away.  Utathya  got  angry  and  drank  up    the    ocean dry.    Varuna     returned      Bhadra     to   Utathya.     (For further  details  see  under  Utathya). 6)  Theft   of  Variola's   cow    by  Kafyapa.     Kasyapa   once decided    to   perform   a  sacrifice.    He  made  all  prepara- tions.   But   he  did  not  get  the  required  cow  at  the    sti- pulated time.     So  he  got    the    Homadhenu    of  Varuna by  theft  and  began   to    perform    the    yaga    (sacrifice) . Varuna    knew    this.  Instantly  he  went  to  Kasyapa    and demanded   his    cow.  But  Kasyapa  refused  to  return  the cow.  Varuna   complained      to    Brahma,    who    sent   for KaSyapa     and    asked   him  about     the  cow   and    both Brahma  and  Varuna  cursed  Kasyapa  that  he    who   had taken  the  cow  by  stealth  would  take  birth  as  a  cowherd in   Ambadi.    (For    further   details  see  under   Kasyapa and  Nandagopa) . 7)  Cursing  HariScandra.     For    detailed    story    see   under Hans' candra. 8)  Other  information. (i)  The  Vaisnava  bow   received    by   Sri    Rama    from Bhargava    Rama,    was   given    to    Varuna.      (Valmiki Ramayana,  Bala  Kanda,  Sarga  77,  Stanza  1 ). (ii)  The  capital  city  of  Varuna  one  of  the  eight   guard- VARUNA  I 833 VASATALA ians   of  the  universe     was    called  Sraddhavatl.     (Devi Bhagavata,  Skandha  8). (iii)   At  the  time   of  the    burning  of  Khandava   forest Krsna  and  Arjuna  helped  Agni     (Fire).     Agni    prayed to    Varuna    to  supply  Krsna    and  Arjuna  with  weapons so  that  they  might   fight  with  Indra.   Varuna  appeared and  gave  Arjuna  the  bow    'Gandiva',    a    quiver    which would  never  become    empty   of  arrows  and   a   banner with  the  emblem  of  a  monkey    depicted   on   it.    (M.B. Adi  Parva,  Chapters  234  and  237) . (iv)  The  image  of  Varuna    should    be     dedicated   in temples   as   sitting   on   a    horned  shark  with  a  rope   in hand.  (Agni  Purana,  Chapter  51). (v)Once  Varuna  gave  exhortations  toPuskara,  which  he in  his  turn  gave  to  Paras urama.  (Agni  Purana,  Chapter 131). (vi)  It  is  stated  in  Rgveda,  Mandala  1,  Anuvaka  2, Sukta  2,  that  Varuna  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. Ravana  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.  Varuna  escaped in  the  form  of  a  swan.  (Uttara  Ramayana). (viii)  Ravana  defeated  Yama.  On  his  return  he  defeat- ed the  Uragas  (serpents)  of  Patala  (Nether  world). After  this,  he  challenged  Varuna,  who  came  out  with his  sons  and  army  and  fought  with  Ravana,  who  won the  battle.  (Uttara  Ramayana) . (ix)  Varuna  is  a  member  of  the  assembly    of    Brahma. (M.B.  Sabha  Parva,  Chapter  117,  Stanza  51 ). (x)   When  Arjuna  went  to  the  world  of  Devas,  Varuna gave  him  the  weapon  Pas  a  (rope) .  (M.B.  Vana    Parva, Chapter  41,  Stanza  27) . (xi)  Indra,  Agni,  Yama  and  Varuna  tested  Nala  and finally  gave  him  blessings.  (For  details  see  under Dam  ay  an  ti). (xii)  Once  Varuna  performed  penance  along  with  other gods  in  ViSakhayupa.  (M.B.  Vana  Parva,  Chapter  90, Stanza  16). (xiii)  Varuna  once  gave  Rcika  thousand  black-eared horses.  (For  further  details  see  under  Rcika). (xiv)  At  the  coronation  of  Sri  Rama,  Varuna  made his  appearance  and  proclaimed  that  Sita  was  chaste and  pure.  (M.B.  Vana  Parva,  Chapter  291,  Stanza  29). (xv)  Varuna  had  the  bow  Gandlva  in  his  possession for  hundred  years.  ( M.B.  Virata  Parva,  Chapter  43, Stanza  6). (xvi)  Once  Sri  Krsna  defeated  Varuna.  (M.B.  Udyoga Parva,  Chapter  )30,  Stanza  49). (xvii)  Parnasa,  the  mother  of  the  King  Srutayudha once  worshipped  Varuna  with  vow  and  fast  and  Varuna gave  her  boons  and  a  club  to  Srutayudha.  (M.B. Drona  Parva,  Chapter  92) . (xviii)  Varuna  gave  Subrahmanya  two  followers  named Yama  and  Atiyama.  (M.B.  Salya  Parva,  Chapter  45, Stanza  45) . (xix)  Besides  Varuna  gave  Subrahmanya    an  elephant. (M.B.  Salya  Parva,  Chapter  46,  Stanza  52). (xx)    Once     Varuna     performed    a     Rajasuya    (royal consecration  sacrifice)  at    Yamunatlrtha.    (M.B.    Salya Parva,  Chapter  49,  Stanza  11). (xxi)   When  Balabhadra  Rama  died  and  his   soul  went to  Patala  ( under  world) ,  there  was  Varuna  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  Gandiva  and  the  arrows  over  the  sea  to  return them  to  Varuna.  (M.B.  Mahaprasthana  Parva,  Chapter 1,  Stanza  41 ). (xxiii)  Words  such  as  Aditiputra,  Aditya,  Ambupa, Ambupati,  Amburat,  Ambvlsa,  Apampati,  Devadeva, Gopati,  Jaladhipa,  Jalesvara,  Lokapala,  Salilaraja, Salilesa,  Udakapati,  Varipa,  Yadasambharta  and  so  on have  been  used  as  synonyms  of  Varuna  in  Maha- bharata. VARUNA  II.  A  Deva  Gandharva.  It  is  mentioned  in Mahabharata,  Adi  Parva,  Chapter  65,  Stanza  42,  that this  Devagandharva  was  the  son  of  Prajapati  Kasyapa born  of  his  wife  Muni. VARUNA  (S).  The  sons  of  Angiras.  (See  under Payasya ) . VARUNADVlPA.  An  island  famous  in  the  Puranas. Mention  is  made  about  this  island  in  Mahabharata, Sabha  Parva,  Chapter  33. VARUNAHRADA.  A  lake  of  God  Varuna.  It  is  men- tioned in  Mahabharata,  Udyoga  Parva,  Chapter  98, Stanza  18,  that  the  god  Agni  (Fire)  always  shines  in this  lake. VARU  NAN  I .     A  wife  of  Varuna. VARUNASROTASA.  A  holy  place  situated  in  Mathara forest  in  South  India.  (M.B.  Vana  Parva,  Chapter  88, Stanza  10). VARUNATIRTHA.  A  holy  place  at  the  mouth  of  river Indus.  Mention  is  made  in  Mahabharata,  Vana  Parva, Chapter  82,  Stanza  63,  that  those  who  bathe  in  this place  will  be  filled  with  radiance  and  will  enter  the world  of  Varuna. VARUNI  I.  (Varunibhrgu).  The  hermit  Bhrgu  having died  in  the  sacrifice  of  Daksa,  took  birth  again  from  the sacrifice  of  Varuna.  At  this  stage  the  name  of  Bhrgu was  Varunibhrgu.  (For  further  details  see  under  Bhrgu I). VARUNl    II.     The     daughter   of    Varuna.    When   the Devas  and  the  Asuras  churned  the    sea   of   Milk,    four damsels    were   caused  to  arise  by   Varuna  and  holy  pot of  Ambrosia,  by  Soma.  The  four  damsels  were  Sulaksmi, Varunl,  Kamoda  and  Sresiha,    of   whom    VarunI   was married  by  Devas.    (Padma   Purana,    Bhumi    Khanda, Chapter  119). VARUNlTlRTHA.     A  holy  place   situated    in   Pandya- de£a    in    South     India.    (Mahabharata,    Vana   Parva. Chapter  88,  Stanza  13). VARUTHA.     A    King   of  the   family   of  Anga.    (Agni Purana,  Chapter  277) . VARUTHINl.     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). VA§A.     A  hermit  who  is  praised  in  the  Rgveda.  (Rgveda, Mandala  1,  Sukta  116). VASANA.     Wife  of  the  Vasu  named   Arka.    (Bhagavata, Skandha  6). VASANTAKA.     A  person  in  the  story  of  Udayana.    (See under  Udayana). VASATALA.     A  country  in  India  famous  in  the  Puranas. Mention    is    made    in    Mahabharata,     Sabha    Parva, VASATI  I 834 VASISTHA Chapter  52,  Stanza  15,  that  the  princes  of  this  country gave  presents  to  Yiidhisthira  at  the  time  of  his  sacrifice of  royal  consecration. VASATI  I.  A  king  of  the  Candra  (lunar)  dynasty.  He was  the  eighth  son  of  Janamejaya.  (M.B.  Adi  Parva, Chapter  94,  Stanza  57). VASATI  II.     A  country  in  ancient  India.  The  Ksatriya kings  of  this  country  took  the  side  of  the    Kauravas    in the   Bharata   Battle    and    were    employed    to    protect Bhlsma.  (M.B.  Bhisma  Parva,  Chapter  51,  Stanza  14). VASATI  III.  A  King  who  fought  on  the  side   of  Duryo- dhana.  When  Abhimanyu  entered  Cakra-vyuha    of  the army  formed  by  Drona  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   bet- ween Vasati  and  Abhimanyu,  Vasati  was  killed.  (M.B. Drona  Parva,  Chapter  43,  Verses  8-10). VASATIKA.  A   warrior   who   fought   on    the  side  of  the Kauravas  against  the  Pandavas.     He  was    killed  in  the fight  with  Abhimanyu.  (M.B.   Drona   Parva,    Chapter 44,   Stanza  8). VASAVADATTA.      Wife    of    Udayana.     (See     under Udayana) . VA&AVARTI.  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 Sudhamas,  the  Satyas,  the  Japas,  the  Pratardanas  and the  Vasavartins.  (For  more  details  see  under  Manvan- tara) . VASAVl.  Another  name  of  Satyavati  the  mother  of Vyasa.      (Mahabharata,  Adi  Parva,  Chapter  63). VASAYU.     A  son  born  to  Pururavas  by  UrvasT  (Padma Purana,  Srsti  Khanda,  12). VASISTHA.     A  hermit  who  was  the  son  of  Brahma. 1 )  The  three  births  ofVasiffha.  Vasistha  with  the  radiance of  Brahma,  is  very  famous  in  the  Puranas.  He  had  three births. i)  First  birth. a)  Birth.  Vasistha  is  one  of  the  mental  sons  of  Brahma. This  is  the  first  birth  of  Vasistha. "Narada  was  born  from  the  lap,  Daksa  was  born  from the  right  thumb,  Vasistha  from  the  breath  (prana) Bhrgu  from  the  skin,  Kratu  from  the  hand  of  Brahma." In  this  birth,  Arundhati  was  the  wife  of  Vasistha. Arundhati  was  known  by  the  name  Urja  also.  There  is a  Puranic  story  behind  the  marriage  of  Vasistha  and Arundhati. In  her  previous  birth  the  name  of  Arundhati  was Sandhya.  She  was  born  from  the  passion  of  Brahma. As  soon  as  she  was  born  she  grew  up.  Seeing  her  exqui- site beauty  the  Prajapatis  were  filled  with  excitement. Even  Brahma,  her  father,  was  some-what  excited  at  her sight.  Siva,  who  understood  this,  teased  Brahma. Sandhya  was  ashamed.  Even  after  Siva,  Brahma,  Pra- japatis and  the  others  had  gone  their  ways,  she  remained there  blaming  her  birth.  She  said  to  herself:  "The  mo- ment 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  Candrabhaga,  which is  the  source  of  the  river  Candrabhaga,  and  began  to perform  penance.  Brahma  who  came  to  know  of  this, was  filled  with  pity  and  sent  Vasistha  to  her.  He  went there  in  the  form  of  a  Brahmin  boy  and  taught  her  how to  perform  penance.  After  the  return  of  Vasistha  she  con- tinued the  severe  penance  to  Visnu.  Her  penance  became the  subject  of  talk  and  wonder  everywhere.  After  a  short while  Visnu  appeared  before  her  sitting  on  his  convey- ance Garuda.  She  praised  Visnu.  Visnu  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." Mahavisnu  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.  Mahavisnu  told  her. "It  is  preordained  that  this  body  of  yours  will  be  burnt in  fire.  Medhatithi,  (Meghatithi),  the  son  of  Priyavrata is  performing  the  great  sacrifice  called  Jyotistoma  which is  to  be  completed  in  twelve  years.  It  is  coming  to  a close.  There  is  none  equal  to  him  because  of  this  sacri- fice. That  great  hermit's  sacrifice  is  being  performed  in the  basin  of  this  river  Candrabhaga.  Unseen  by  the hermits,  you  should  go  there  and  get  into  the  fire.  Be- cause of  my  blessing  you  will  be  born  from  that  fire  as the  daughter  of  Medhatithi.  You  should  go  into  the  fire thinking  of  him  whom  you  want  to  be  your  husband  in this  birth." Mahavisnu  touched  Sandhya  with  the  tip  of  his  finger. Sandhya  walked  to  the  sacrificial  hall.     Seen   by  none, she  got  down  into  the  fire.     She  was  burnt  in  the   blaz- ing  fire.     By    the  order  of  Visnu;  the  God  fire  placed Sandhya  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  pratassandhya   (dawn)    between    the  day   and    the night  and    the   lower   portion    became    the    Sayantana Sandhya    (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.     Medhatithi    took    that child  in  his  hands  and  called  her  Arundhati.  The  child became  famous   throughout    the    three   worlds,    as   the name  stood  for  the  principle  that  on  no  reason  what-so- ever  will  righteousness  be   obstructed.      (Rodha   means obstruction.  So  Arundhati  is  one  who  cannot  be  obstruct- ed).    In   some  other   Puranas   Arundhati    is    given    as the  daughter  of  Prajapati  Kardama  and  Devahuti. b)  Marriage.     Arundhati    grew   up   in    the   hermitage of  Medhatithi.     Candrabhaga  holy  bath  which  was  the playfield  of  Arundhati,  is  even  today,  known    as    Arun- dhati tlrtha.  Arundhati  became  five  years  of  age.  Brahma saw  her  when  she  was  playing  on  the  ground  after  hav- ing taken   her   bath.     At    the    instruction  of   Brahma, Arundhati   was    entrusted    to   Savitri    and    Bahula   for education.    Savitri  is  the   wife  of  the    Sun.    Arundhati lived  in    Manasa    lake    with    Savitri,    Gayatrl,  Bahula, SarasvatL,  Drupada    and    such    other   celestial   women and   completed    her     education.    One    day   Arundhati happened  to  see  Vasistha  who  was    shining   with   radi- ance.   They  fell  in  love  with    each  other.    Parents    and relatives  and  the  elders  came  to    know    of  this.    Savitri patting    Arundhati  blessed  her    to  become  the  wife  of VASISTHA 835 VASISTHA Vasistha.  The  marriage  of  ArundhatI  with  Vasistha  was conducted  in  the  presence  of  the  Gods. c)  Sons.    Seven  sons,  named  Citraketu,  Purocis,  Viraca, Mitra,  Ulbana,  Vasubhrdyana    and  Dyuman  were  born to  Vasistha  by  Arundhati.    All  the  seven  of  them   were Brahmarsis. d)  The  meaning  of  the  names  Vasiflha   and  Arundhati.   The meaning  of  the    name   Vasistha    is  given   by  Vasistha himself  as  follows: — • I  am  known  as  Vasistha  for  two  reasons.  I  am  'Vasu- man'.  The  Srutis  say  that  Air,  Earth  etc.  are  Vasus. I  have  become  Vasistha  because  I  have  brought  under control  the  Vasus  beginning  with  Anima  (the  power of  reducing  the  body  to  an  atom) .  See  what  Arun- dhati herself  says,  about  the  meaning  of  the  name Arundhati. "I  consider  mountains,  earth  and  heaven  as  elements in  which  I  live,  only  after  considering  my  hus- band 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  Arundhati." e)  Conjugal  fidelity  of  Arundhati.  The  baptarsis  (the  seven hermits)  once  left  Arundhati  alone  in  a  forest  and  went to  the  Mountain  Himalayas  to  gather  fruits   and    roots. In    those    days,      due   to   severe   summer,      the   earth became   a   wilderness.      So    the   hermits   lived   in   the Himalayas.    Arundhati   all  alone   did   penance   in    the forest.  On  one  day  Siva  took  the  form  of  a  Brahmin  and going  near  Arundhati  requested  her  for  alms.    She  rep- lied: "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  Himalayas, Siva  assumed    his    original   form  and   said,    "Hermits  ! This   woman,    sitting   in    the   hermitage,  has  acquired more  penance  than  you  have  acquired  in  the  Himalayas. 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) . Siva  allowed  it.     Even  today  that  place   is  considered a  holy  place. f)  Death.    When  so  many  devas  were  dead  at  the  sacri- fice  of  Daksa,    Vasistha  also   died    along   with  them. Arundhati  followed  her  husband.     After  death  both  of them  entered  the  firmament  and  became  two  stars. g)  Seeing  Arundhati.  In  India  there  is  a  custom  of  show- ing the  women,  the  star  Arundhati.     Arundhati   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 Arundhati   should  be  acquired   by  the  married  women of  India.  Moreover,  if  the  star  stands  in  front  of  the  star Vasistha,  it  is  considered  to  forebode   calamities   in    the world.   ( Kalika  Purana) . ii)  Second  birth. General  information.  Vasistha  who  died  at  the  sacrifice of  Daksa  took  birth  again  from  the  sacrificial  fire  of Brahma.  Aksamala  was  the  wife  of  this  Vasistha. Aksamala  was  the  rebirth  of  Arundhati.  So,  in  some Puranas,  both  are  shown  as  one.  This  birth  of  Vasis- tha was  terminated  by  the  curse  of  emperor  Nimi  of the  Iksvaku  dynasty.  (For  details  see  under  Nimi). (iii)  Third  birth.  In  the  third  birth  Vasistha  was  born from  a  pot  as  the  son  of  Mitravarunas.  In  this  birth Vasistha  was  the  brother  of  Agastya.  (For  detailed story  see  under  Agastya,  para  2) .  In  this  birth  the wife  of  Vasistha  was  an  Arundhati,  who  was  the  sister ofNarada.  Thus  according  to  the  Puranas,  it  took three  births  for  Vasistha  to  complete  his  life.  It  is difficult  to  ascertain,  in  which  particular  birth,  a  parti- cular story,  stated  in  the  Puranas,  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  Vasistha  are  given below : 2}Vasistha  and  Visvamitra.  Vasistha  and  Visvamitra were  two  herm  i ts  who  quarrelled  with  each  other  through- out their  lives.  The  quarrel  between  Vasistha  a Brahmin  hermit  and  Visvamitra  a  royal  hermit,  is given  below: (i)  Reason  for  the  enmity.  VisVamitra  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  Vasistha  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  thou- sands. The  King  was  in  great  perplexity.  After  the meals  Visvamitra  approached  the  hermit  Vasistha and  asked  him  how  he  got  such  a  grand  feast  ready. He  replied  fhat  the  cow  Kamadhenu  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.  Vasistha  did  not  agree  to this.  Visvamitra  said  that  the  noble  and  superior things  of  the  country  belonged  to  the  King.  The  hermit did  not  agree  to  that  also.  Finally  Visvamitra  was about  to  take  away  the  cow  by  force.  Thus  the  quarrel began.  Understanding  the  wish  of  Vasistha  Kamadhenu 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  Visvamitra  met  with  defeat.  At  last  VisVamitra tried  to  launch  a  direct  attack  against  Vasistha.  But the  arrows  of  Visvamitra  were  changed  to  flowers  when they  touched  the  body  of  Vasistha.  At  last  the  King admitted  that  the  power  of  the  penance  of  a  Brahmin hermit  was  the  real  power  and  he  admitted  defeat  from Vasistha.  From  that  day  onwards  a  deep-rooted, hatred  against  Vasistha  arose  in  the  heart  of  Visvamitra. 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  ':o  do  severe  penance.  He  acquir- ed great  powers  of  penance  and  became  a  royal  hermit of  immense  attainments  and  the  quarrel  between  the two  great  hermits  Vasistha  and  Visvamitra  began. (Valmlki  Ramayana,  Bala  Kanda,  5  sargas  from  51 ). (ii)  Second  confrontation.  The  next  con  test  between  the  two hermits  was  due  to  the  king  Trisariku  of  the  Solar dynasty.  Triganku  wanted  bodily  attainment  of  heaven. Vasistha  tried  to  discourage  the  king.  Visvamitra  took up  the  matter.  He  began  to  perform  a  sacrifice  to  lift up  the  king  bodily  to  heaven,  and  Trisanku  began  to rise  up  higher  and  higher.  But  Indra  did  not  allow  him VASISTHA 836 VASISTHA to  enter  bodily  into  the  heaven.  At  last  Vis"vamitra,  by the  power  of  his  penance  created  an  artificial  heaven midway  between  the  heaven  and  the  earth  and  placed Trilanku  in  that  heaven.  With  this  the  gap  between the  two  hermits  widened.  (For  more  details  see  under Trisauku). (iii)  Third  confrontation.  By  the  blessing  of  Varuna,  a  son named  Lohita  was  born  to  Hans' candra.  He  had  promis- ed Varuna  to  sacrifice  his  son  Lohita.  But  Lohita came  to  know  of  this  and  he  left  the  palace.  Harigcan- dra  was  in  a  difficult  situation.  Vasistha  advised  him to  buy  a  son  and  to  sacrifice  him.  Accordingly  a  Brah- min boy  named  Sunasgepha  was  bought.  Vasistha decided  to  sacrifice  him.  Visvamitra  said  that  he  could not  be  sacrificed.  Hariscandra  was  loved  by  Vasistha. So  Visviimitra  tried  to  harm  him  as  far  as  possible. Hariscandra  fell  in  the  trap  of  Visvamitra  and  lost  his country,  city,  wi.e,  everything  and  had  to  live  in  funeral places.  (For  detailed  story  see  under  Harix  candra. ) (iv)  Fourth  confrontation.  Vasistha  did  not  like  the deception  practised  by  Visvamitra,  on  Hariscandra. Once  Visvamitra  and  Vasistha  met  in  the  forest  by chance.  Vasistha  scolded  ViSvamitra,  who  had  only the  guise  of  a  hermit,  thus:  "You  wicked  ViSvamitra  ! Why  do  you  put  the  truthful  Hans' 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." Visvamitra  looked  at  the  hermit  Vasistha  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 Manasa  lake  and  each  building  a  nest  on  the  top  of trees  began  to  live  there.  There  was  nothing  but  quar- rel 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  Brahma,  the  father  of  Vasistha, saw  their  sorry  plight.  Having  pity  on  them  he  came there  with  the  other  gods  and  delivered  them  both from  the  curse.  (Devi  Bhagavata,  Skandha  6). (v)  Fifth  confrontation.  VisVamitra  called  the  river Sarasvati  and  asked  her  to  bring  Vasistha  along  with her  current.  Sarasvati  did  not  like  the  idea.  Still, fearing  the  curse  of  Visvamitra  she  agreed  to  do  so.  The river- basin  where  Vasistha  had  been  performing  penance was  pulled  down  by  the  current  of  the  river,  and  taking Vasistha  in  the  current  carried  him  down.  Sarasvati did  not  wish  to  leave  Vasistha  at  the  mercy  of  VisVa- mitra.  So  when  they  reached  the  door  of  the  hermitage of  Visvamitra,  she  carried  him  further  down  in  a  swift current.  Visvamitra  got  angry  and  cursed  Sarasvati. "Let  blood  flow  through  the  river."  With  that  the water  of  Sarasvati  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  tlrtha  under  the  name  Vasisthapavaha. (M.B.  Salya  Parva,  Chapter  42) . 3)  Other  details. (i)  Vasistha   changed     Ila   a     woman,     into    a    man. (For  details  see  under  Ila  I). (ii)  Wives  and  children.  Seven  sons  Rajas,  Gotra, Ordhvabahu,  Savana,  Anagha,  Sutapas  and  Sukra, were  born  to  Vasistha  by  his  wife  Orja.  These seven  pure  and  just  persons  were  the  Saptarsis (seven  hermits)  in  the  first  Manvantara.  (Visnu Purana,  Amsa  I,  Chapter  10). (Raja,  Gatra,  Ordhvabahu  Savana,Alaghu, Sukra  (and Sutapas  are  the  names  given  in  Agni  Purana,  Chapter 20,  of  the  sons  of  Vasistha  born  by  his  wife  Orja). (iii)  Vasistha  and  emperor  Nimi.  (See  under Nimi) (iv)  The  Rgveda  of  Vasistha.  There  are  ten  Mandalas in  Rgveda,  of  which  the  seventh  Mandala  was  composed by  the  sages  of  Vasistha's  hermitage, (v)  Cursing  Ravana.  Once  Ravana  asked  Vasistha  to come  as  his  teacher  and  teach  him  the  Vedas  and  the other  scriptures.  Vasisfha  did  not  comply  with  his request.  The  angry  Ravana  got  Vasistha  a  captive.  But the  King  KuvalayaSva  of  the  Solar  dynasty,  liberated Vasistha  from  captivity.  The  rescued  Vasistha  cursed Ravana.  You  and  your  family  will  be  exterminated  by those  born  of  the  Solar  dynasty."  (Kamba  Ramayana, YuddhaKanda). (vi)  Vasistha  jumped  into  the  river.  See  under  Adr- Syantl. (vii )  In  uniting  Tapati  and  Samvarana  Vasistha  played a  very  prominent  part.  (See  under  Tapati). (viii)    It  was  Vasisfha  who  put  a  stop    to    the  sacrifice for  the  extermination  of  the  Raksasas  (giants)  perform- ed by  Parasara.    (See  under  Paragara) . (ix)  Vasistha  and  Mucukunda.  See  under  Mucukunda. (x)  Vasistha  told  Sri  Rama  the  history  of  the    dynasty of  Iksvaku.    (Valmiki  Ramayana    Bala  Kanda,    Sarga 73)/ (xi)  The  hermitage  of  Vasistha  was  situated  in  the valley  of  mount  Mahameru.  ( Mahabharata,  Adi  Parva, Chapter  29,  Stanza  6). (xii)  The  cow  of  Vasisfha  was  stolen  by  the  eight  Vasus See  under  Astavasus. (xiii)  Vasistha  was  the  teacher  of  Bhisma.  (Mahabharata Adi  Parva,  Chapter  103,  Stanza45). ' (xiv)  Vasistha  participated    in    the    Birth    festival   of Arjuna.  (M.B.  Adi  Parva,  Chapter  122,  Stanza  51). (xv)    Vasistha   tried    to  commit   suicide.    (See    under Adrsyanti). (xvi)    Vasistha  shone  in  the  assembly  of  Brahma.  (M.B Sabha  Parva,  Chapter  11,  Stanza  19). (xvii)    In    the   Bharata-battle    an   effort    was  made  by Vasistha  to  dissuade  Drona  from  the  battle.    But  it  was in  vain.  (M.B.  Drona  Parva,  Chapter  190,  Stanza  33). (xviii)  Vasistha    was  one   of  the  hermits  who  came  to visit  Bhisma  on  his  bed  of  arrows.    (Sand  Parva,  Chap- ter 47,  Stanza  7). (xix)  Once  rain  failed  in  the  world  and  creatures became  miserable.  At  that  time  Vasistha  fed  the  crea- tures. (M.B.  Anus asana  Parva,  Chapter  137). (xx)  Once  Indra  lost  the  Devaloka  ( the  world  of  the Devas)  and  he  became  gloomy  and  miserable.  Vasistha went  to  him  and  consoled  him.  (M.B.  Sand  Parva, Chapter  291,  Stanza  91). (xxi)  Vasistha  was  one  of  the  hermits  who  were  Brah- min tribal  workers.  (M.B.  Sand  Parva,  Chapter  296, Stanza  17). (xxii)  Once  Vasistha  imparted  knowledge  to  King Janaka.  This  exhortation  is  given  in  Mahabharata, (Santi  Parva,  six  chapters  from  302) . VASISTHA 837 VASUDEVA (xxiii)  Vasistha  was  one  of    the    twentyone  Prajapatis. (M.B.    Santi  Parva,  Chapter  334,  Stanza  36). (xxiv)  Vasistha  is    considered  to  be  one  of  the    CitraSi- khandis    (Saptarsis — seven  hermits)    (See   under   Citra- Sikhandis). (xxv)  Once  Vasistha  talked  about  Purusarthas  (the objects  of  life)  to  Brahma.  (M.B.  Anusasana  Parva, Chapter  6) . (xxvi)  Vasistha  talked  to  Saudasa  about  giving  cows  as alms.  (M.B.  Anusasana  Parva,  Chapter  78,  Stanza  5). (xxvii)  On  another  occasion  Vasistha   gave    advice    to Parasurama  and  talked  about  the  origin  of  Gold.   (M.B. Anusasana  Parva,  Chapter  84,  Stanza  44) . (xxviii)  Vasistha  once    told   ArundhatI   how   weakness was    caused.    (M.B.     Anusasana    Parva,    Chapter   93, Stanza  31). (xxix)  Vasistha  avowed  that  he  was  not  one  of  them who  had  stolen  the  lotus  flowers  of  Agastya.  (Anusasana Parva,  Chapter  23,  Stanza  114). (xxx)  Apava,  Arundhatlpati,  Brahmarsi,  Devarsi, Hairanyagarbha,  Maitravaruni,  Varuni,  and  such  other words  are  used  as  synonyms  of  Vasistha,  in  the  Maha- bharata. VASISTHA.  An  Agni  (fire).  (Mahabharata,  Vana Parva,  Chapter  220,  Stanza  1 ). VASISTHA  (M).  Vasistha  tirtha.  It  is  mentioned  in Mahabharata.  Vana  Parva,  Chapter  84,  that  he  who bathes  in  this  tirtha  would  become  a  Brahmin. VASISTHA  PARVATA.  A  mountain  famous  in  the Puranas.  It  is  mentioned  in  Adi  Parva,  Chapter  214, Stanza  2,  that  Arjuna  came  and  sat  on  this  mountain during  his  pilgrimage. VASISTHAPAVAHA.  An  ancient  holy  bath  on  the banks  of  the  river  Sarasvati.  (See  under  Vasistha,  fifth confrontation) . VASISTHASRAMA.  A  holy  place  near  Niscira- sangama.  This  holy  bath  is  famous  throughout  the three  worlds.  Those  who  bathe  in  this  place  will  enjoy the  fruits  of  performing  Vajapeya  yajiia.  (Drinking sacrifice).  (M.B.  Vana  Parva,  Chapter  87,  Stanza  140). VASORDHARA.  Wife  of  the  Vasu  named  Agni.  (Bhaga- vata,  Skandha  6) . VASTRAPA.  A  group  of  Ksatriyas.  The  princes  belong- ing to  this  group  brought  presents  to  Yudhisthira.  (M.B. Sabha  Parva,  Chapter  52,  Stanza  15). VASTUPURUSA.  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  Vastupurusa.  He  is the  deity  of  whatever  we  build  on  the  earth.  The offering  made  to  this  Vastupurusa  on  completion  of  a house  is  called  "Puravastubali".  (Agni  Purana,  Chap- ter 40). VASU  I.  A  King  named  Uparicaravasu.  For  further details  see  under  Uparicaravasu). VASU  II.  Astavasus.  (The  eight  Vasus).  (For  further details  see  under  Astavasus) . VASU  III.  A  son  born  to  Kusa,  King  of  Kanyakubja by  his  wife  VaidarbhT.  Kusa  had  four  sons,  Kusamba, Kuganabha,  Asurtarajas  and  Vasu.  Of  them  Kusamba built  the  city  of  Kausambi,  Kusanabha  the  city  of Mahodayapura,  Asurtarajas  the  city  of  Dharmaranya  and Vasu  the  city  of  Girivraja  which  is  erected  in  the  middle of  five  hills.  The  river  MagadhI  flows  around  this  city. (Valmiki  Ramayanaj  Balakanda  Sarga  32). VASU  IV.  A  Vasu  is  mentioned  in  Brahmanda  Purana Chapter  58,  as  the  brother  of  Parasurama.  Vasu, Rumanvan,  Susena,  Visvavasu  and  Parasurama  were the  five  sons  born  to  Jamadagni  by  his  wife  Renuka. VASU  V.  A  son  of  Murasura.  The  sons  of  Murasura were,  Tamra,  Antarlksa,  Sravaria,  Vasu,  Vibhavasu, Nabhasvan  and  Aruiia.  (Bhagavata,  Skandha  10). VASU  VI.  A  mighty  King  of  the  Krmi  dynasty.  (Maha- bharata, Udyoga  Parva,  Chapter  74,  Stanza  13). VASU  VII.  It  is  mentioned  in  Mahabharata,  Adi  Parva, Chapter  94,  Stanza  17,  that  the  King  Ilina  had  five sons,  Dusyanta,  Sura,  Bhima,  Pravasu  and  Vasu  by  his wife  Rathantari. VASU  VIII.  A  scholarly  Brahmin-hermit.  The  hermit Paila  was  the  son  of  this  Vasu.  (M.B.  Sabha  Parva Chapter  33,  Stanza  35) . VASU  IX.  Vasu  is  used  as  a  synonym  of  Siva  in  Maha- bharata, Anusasana  Parva,  Chapter  17,  Stanza  140. VASU  X.  A  name  of  Mahavisnu.  (M.B.  Anusasana Parva,  Chapter  149,  Stanza  25)'.' VASU  XI.  A  King.  He  was  born  to  Uttanapada  by Sunrta.  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  speak- ing, a  matter  of  slaughter  and  as  such  it  was  to  be  for- bidden. As  the  hermits  could  not  agree  with  the  King, they  cursed  him  "Let  the  King  go  to  Patala  (under- world). Vasu  then  did  very  severe  penance  and  attained heaven.  ( Ma tsya  Purana,  143,  18-25). VASUCANDRA.  A  King  who  was  the  supporter  and helper  of  Yudhisthira.  He  was  as  mighty  as  the  power- ful Indra.  (M.B.  Drona  Parva,  Chapter  158,  Stanza 40). VASUDAMA.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  5). VASUDANA  I.  A  Ksatriya  King.  This  King  who  was a  member  of  the  council  of  Yudhisthira.  was  the  ruler of  ParhSu.  It  is  stated  in  Mahabharata  that  this  King presented  Yudhisthira  with  twentysix  elephants  and two  thousand  horses. (Sabha  Parva,  Chapter  52,  Stanza 27) .  In  the  Bharata  battle  this  King  was  the  support of  Yudhisthira  and  Dhrstadyumna.  But  he  was  killed by  the  arrow  of  Drona.  (M.B.  Udyoga  Parva,  Chapters 151  and  171;  Drona'Parva,  Chapters  23  and  190;  Kama Parva,  Chapter  6) . VASUDANA  II.  A  prince  of  Pancala,  who  fought  on the  side  of  the  Pandavas.  He  was  killed  by  Drona- catya.  (M.B.  Drona  Parva,  Chapter  21,  Stanza  55). VASUDANAPUTRA.  A  King  who  had  taken  the side  of  the  Kauravas  and  fought  against  the  Pandavas. He  killed  Abhibhu,  the  son  of  King  of  Kasl.  (M.B. Kama  Parva,  Chapter 4,  Stanza  74). VASUDATTA  I.     Mother     of    Vararuci.       (See   under Vararuci ) . VASUDATTA  II.  (VASUDEVA) .     Father  of  Sudeva,  a woman  who  had  taken    rebirth    as   a    hog.  (See  under Sudeva  III) . VASUDEVA  I.     Being  the  son  of  Vasudeva,    Sri   Krsna was  called  Vasudeva. VASUDEVA  II.     See  under  Paunclrakavasudeva VASUDEVA.     Father  of  Sri  Krsna. VASUDEVABHATTATIRI 838 VASUKI 1)  Genealogy.     See  under  Krsna. 2)  Previous  birth  and  current  birth.  Vasudeva  was  the  rebirth of  Prajapati  Ka-;yapa.   Adi ti  and    Surasa,  the  wives    of KaSyapa  took  birth  as  Devaki  and   Rohim   respectively. (For  details  see  under  Kasyapa). 3)  Marriage  and  Family.    Rohini,  the  wife  of  Vasudeva, gave  birth  to  Balarama,  the  fighter  Sarana,    Durdhara, Dama,  Pindaraka    and    Mahahanu.     Of  Devaki    who was  also  called  Maya  and   Amavasi,    the    younger   son Krsna    and    his   beautiful    sister   Subhadrii  were  born. Vijaya,  Rocamana,  Vardhamana  and  Devala  were  sons born  by  Upadevl.  The  two  sons  Aguvaha  and  Mandaga, otherwise     called     Angada     were     born  of  Vrkadevi. Rcvanta  who  could  not  be  defeated  in  battle,   was  born from    Saptamldevl.     The    first   son    of  Vasudeva   was Kausika,  whose  birth  was  from  a  Vaisya  woman  called Sraddha    Devi    when  Vasudeva  was   travelling   in    the forest.     Kapila,  a  mighty  son  was  born    by    the   queen Srutandhara.    Saubhadra    head    of     the    archers     and Abhava    were  born  by  his  wife  Jana.    (Padma  Purana, P.  1314). 4)  Other  details. (i)  Vasudeva  was  the  son  of  Surasena,  and  the  husband of  Devaki,  the  father  of  Sri  Krsna,  the  brother  of Kunti,  and  the  minister  of  Ugrasena.  It  was  Vasudeva who  sent  the  priest  Kasyapa  to  Satasriiga  to  perform the  purification  ceremonies  such  as  naming  etc.  of  the Pandavas.  (M.B.  Adi  Parva,  Chapter  123,  Daksinatya- pajha). (ii)  After  the  Bharata-battle,  Vasudeva  asked  Sri Krsna  and  learned  from  him  the  detailed  news  about the  battle.  (ASvamedha  Parva,  Chapter  60). (iii)  Vasudeva  fell  into  a  swoon  when  he  heard  that Subhadra  had  become  unconscious.  (M.B.  AsVamedha Parva,  Chapter  61,  Stanza  5). (iv)  The  ceremony  of  offering  to  the  manes  (Sraddha) of  Abhimanyu  was  performed  by  Vasudeva.  (M.B. Asvamedha  Parva,  Chapter  62,  Stanza  1). (v)  When  the  Yadavas  fought  among  themselves  after drinking  liquor,  Sri  Krsna  went  to  Dvaraka  and  visited Vasudeva,  and  requested  him  to  protect  his  wives  who were  awaiting  Arjuna.  Then  after  kissing  the  feet  of Vasudeva,  Sri  Krsna  and  Balabhadra  Rama  went  to do  penance.  (M.B.  Mausala  Parva,  Chapter  4,  Stanza  8). (vi)  When  the  dynasty  of  Vrsni  was  completely  destroy- ed 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  Visvadevas  (gods  concerned  with  offering  to  the manes).  (M.B.  Svargarohana  Parva,  Chapter  5,  Stanza 17). (ix)  The  synonyms  of  Vasudeva,  used  in  Mihabharata are  Anakadundubhi,  Sauri,  Suraputra,  Surasunu, Yadudvaha  and  so  on. VASUDEVABHATTATIRI.  A  Sanskrit  poet  of  Kerala. Vasudevabhattatiri  was  a  poet  who  used  alliteration abundantly.  His  important  works  are  'Yudhisthira- vijaya,  Tripuradahana  Siurikatha,  Vasudeva  Vijaya, Gijendramoksa,  Nalodaya  etc. VASUDHA.  Daughter  of  Narmada,  a  Gandharva woman.  Narmada  had  three  daughters  Sundari,  Ketu- mati  and  Vasudha.  (For  more  details  see  under  Puspot- kata). VASUDHARA.  A  holy  place.  Those  who  visit  this place  could  enjoy  the  fruits  of  performing  horse-sacri- fice. If  one  gives  offering  to  the  manes  after  getting oneself  purified  by  bathing  in  this  holy  tlrtha  ( bath) , one  will  attain  the  world  of  Visnu.  There  is  a  lake  of the  Asfavasus  (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  Anga.  Once  he gave  advice  to  Mandhata  on  righteousness.  (M.B. Santi  Parva,  Chapter  122,  Stanza  1 ). VASUJYESTHA.  A  King.  This  King  was  the  son  of Pusyamitra.  (Matsya  Purana,  272,  28). VASUKI.     One  of  the  famous  Nagas  (serpents). 1 )  Birth.     The  uragas  and  nagas  ( serpents )  were    born to  Prajapati  Kasyapa  by  his   wife   Kadrii.    Vasuki,    the eldest   son   of  Kadru    spent     his   childhood    with    his parents. 2)  Difference  of  opinion.     Vinata  and   Kadru    staked    on the  colour  of  the  tail  of  Uccaigsravas  (A  horse  obtained at    the   churning   of  the  sea  of  Milk.  To  win  the  stake, Kadru  asked  her  sons  to  hang  on    the    tail   of  Uccaiss- ravas  as  black  hairs.  But  the    truthful    Vasuki    was  not prepared  to  do  so.  Kadru  cursed  Vasuki  and  the   others who  sided  with  him.   From    that   day  onwards   Vasuki and  those  who  were  cursed,  separated  from  their  mother and  formed  into    a  serpent   group.    (M.B.    Adi    Parva, Chapters  37  and  48) . 3)  The  length   of  Vasuki.     The    Devas    and    the    asuras decided  to  get  Amrta  (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   Bhutaganas (Guards)  of  Siva  also  made   a  vain    attempt.    On    the instruction  of  Visnu,   Garuda  went   and    brought    the mountain  as  easily  as  an  eagle  takes  away  a  frog.    Now Vasuki  should  be  brought.     The  Devas  and  Gandharvas failed  in  that  attempt  also.     Garuda  who  was   haughty of  his  strength  and  speed,  went  to  the  city  of  the   nagas (serpents)  and  requested  Vasuki  to  come  to  the  sea  of Milk.  Vasuki  replied  that  if  the  matter  was  so  urgent he  had  no  objection  for  being  carried  to  that  place.  He took  the  middle  part  of  Vasuki  in  his  beak  and  flew  up higher  and  higher  and  reached  beyond  the  horizon. Still  the  lower  half  of  Vasuki  was  lying  on  the  ground. So  he  took  Vasuki  in  his  beak  as  folded  in  two.  Still the  result  was  the  same.  Garuda  became  aware  of  the impossibility  of  carrying  Vasuki  and  returned,  ashamed and  disappointed.  Visnu  rebuked  him  for  his  arrogance. After  this,  Siva  stretched  his  hand  to  Patala.  Vasuki became  a  small  bangle  on  that  hand.  Thus  Vasuki  was brought  to  the  shore  of  the  sea  of  Milk.  (Kamba Ramayana,  Yuddha  Kanda) . 4)  Other  details. ( i )  For  the  safety  and  protection   of  the    Nagas    (ser- pents)   Vasuki    gave    his  sister  Jaratkaru  as  wife  to  the hermit  Jaratkaru.  (See  under  Jaratkaru) . (ii)  The  nagas  anointed  Vasuki  as    their    King.    (M.B. Adi  Parva,  Daksinatyapatha,  Chapter  36). (iii)    When  Vasuki  saw  the  serpents,  born  of  his  family, falling  into  the  sacrificial  fire  of  Janamejaya  and    dying VASUKITlRTHA 839 VATA in  large  numbers,  he  sent  his  nephew  Astika  to  find out  a  way  to  rescue  the  perishing  nagas.  (M.B.  Adi Parva,  Chapter  53,  Stanza  20) . (iv)   Vasuki  participated  in  the  birth  festival  of  Arjuna. (M.B.  Adi  Parva,  Chapter  122,  Stanza  71). (v)  Vasuki    advised    the   Nagas  to  give  the  divine  juice to  Bhlmasena,  in  accordance  with  the  request  of  Aryaka. (See  under  Bhimasena) . (vi )  Vasuki   stays  in  the  palace  of  Varuna  worshipping him.  (M.B.  Sabha  Parva,  Chapter  9,  Stanza  8). (vii)  Arjuna  once  allured  the  sister   of  Vasuki.    (M.B. Virata  Parva,  Chapter  2,  Slanza     14). (viy)    In   Tripuradahana    (the    burning   of  Tripura) Vasuki  acted  as  the  bow-string  of  Siva  and  as    the  axle of  his  chariot.  (M.B.  Kama  Parva,  Chapter  34,  Stanza 22). (ix)  In  the  fight  between  Arjuna  and  Karna,  Vasuki was  a  well-wisher  of  Arjuna.  (M.B.  Kama  Parva, Chapter  87,  Stanza  43). (x)  The  Devas  anointed    Vasuki    as    the   King  of  the Nagas.  (M.B.  Salya  Parva,  Chapter  37,  Stanza  30). (xi)  Vasuki  gave   Subrahmanya  two    followers  named Jaya   and    Mahajaya.  ( Salya  Parva,  Chapter  45,  Verse 52). (xii)  Vasuki  is  one  of  the  seven  nagas  which  hold  up the  earth.  (M.B.  Amis' asana Parva, Chapter  150>  Stanza 41). (xiii)  When  Balabhadrarama  went  to  Patala  after  his death,  Vasuki  had  gone  there  to  receive  him.  (M.B. Mausala  Parva,  Chapter  4,  Stanza  15). (xiv)  Once  Vasuki  and  Vayu  tried  to  find  out  who was  the  more  powerful  of  the  two,  in  consequence  of which  contest  Mount  Triku^a  was  broken  from  the vicinity  of  Mahameru  and  was  thrown  into  the  south- ern Sea.  (See  under  Trikuta). (xv)  Words  such  as  Nagarat,  Nagaraja,  Nagendra, Pannaga,  Pannagarat,  Sarparaja,  and  so  on  are  used as  synonyms  of  Vasuki  in  Mahabharata. VASUKITlRTHA.  A  holy  place  situated  on  the  banks of  the  Ganga  in  Prayaga.  Bhogavatitlrtha  is  another name  of  this  holy  bath.  It  is  mentioned  in  Mahabharata Vana  Parva,  Chapter  85,  Stanza  86,  that  by  taking bath  in  this  holy  tlrtha  one  could  attain  the  fruits  of performing  the  horse-sacrifice. VASUMAN  I.  (VASUMANAS) .  A  King  of  the  dynasty of  Iksvaku. 1)  Genealogy.     Descended  from  Visnu   in  the  following order.  Brahma  -Marici-Kasyapa-Vivasvan  -  Vaivasvata Manu-Iksvaku-Vikuksi-Sasada-Kakutstha  (Puranjaya)  - Anenas  -  Prthulasva-  Visvagasva-Prasenajit-YuvanasVa- Mandhata-Purukutsa-Trasadasyu-Anaranya-  HaryaSva- Vasumanas. 2)  Birth.     Haryaiva,    the   King   of  Ayodhya  married Madhavi,  the  daughter  of  Yayati.  Vasumanas  was  their son.  (M.B.  Adi  Parva,  Chapter  86,  Stanza  56). 3)  Marriage  proposal.     A    damsel    named    Harini   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  Yayati  who  fell  from    heaven    on    the    earth met  with  Vasumanas.     Because  of  the   merit   of  mingl- ing with  good  people    Yayati    attained    heaven   again. (M.B.  Adi  Parva,  Chapter  86,  Stanza  56) . (ii)     Vasumanas     entered    heaven    along    with   Kings like  Astaka  and  others.  (M.B.  Adi  Parva,  Chapter  93, Stanza  16). (iii)   Vasumanas  sits  in  the  palace  of  Yama   and  praises him.  (M.B.  Sabha  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  Astaka    the son   of  Visvamitra.    (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  Virata  and  witnessed the  battle  between  Arjuna  and  the  teacher  Krpa. (M.B.  Virata  Parva,  Chapter  56,  Stanza  9). (vii)  It  was  near  Vasumanas  and  others  who  had  been performing  the  sacrifice  of  Vajapeya  and  worshipping Mahavisnu,  that  Yayati  fell  from  heaven.  (M.B.Udyoga Parva,  Chapter  121,  Stanza  10). (viii)  Vasumanas  became  famous  under  the  name Danapati  (lord  of  donations)  because  he  had  given  Yayati, 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  Brhaspati  as  to  how  he  could  bring about  the  prosperity  of  the  country.  (M.B.  Santi  Parva, Chapter  68,  Stanza  6). VASUMAN  II.  (VASUMANAS).  A  King  who  was famous  in  the  council  of  Yudhisthira.  (M.B.  Sabha Parva,  Chapter  4,  Stanza  32). VASUMAN  (VASUMANAS)  III.  A  fire.  It  is  stated in  Mahabharata,  Vana  Parva,  Chapter  221,  Stanza  27, that  if-  a  woman  during  her  monthly  course  happens to  touch  the  holy  fire,  an  astakapala  should  be  offered to  the  fire  Vasuman.  This  fire  called  Vasuman  now stays  in  the  palace  of  Brahma.  (M.B.  Sabha  Parva, Chapter  11,  stanza  30) . VASUMAN  (VASUMANAS )  IV.  A  prince  of  the  family of  Janaka.  It  is  mentioned  in  Mahabharata,  Santi Parva,  Chapter  309,  that  a  hermit  had  given  him exhortations  regarding  righteousness. VASUMITRA  I.  An  ancient  Ksatriya  King.  It  is stated  in  Mahabharata,  Adi  Parva,  Chapter  67,  Stanza 41  that  this  King  was  born  from  a  portion  of  the asura  named  Viksara,  the  son  of  Danayu. VASUMITRA  II.  A  King  born  of  the  dynasty  of  Sunga. It  is  mentioned  in  Bhagavata,  Skandha  10,  that  Bhad- raka,  otherwise  called  Udaiika  was  the  son  of  this  King. VASUPRABHA.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Stanza  63) . VASU&ARMA.    See  under  Dharmagarma  I. VASUSE1VA.  A  name  of  Karna  at  the  time  of  his  boy- hood. He  was  called  by  the  name  Vasusena  by  his foster-father  Adhiratha  and  his  foster-mother  Radha. (See  under  Karna). VASUSRl.  An  attendant  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  46,  Stanza  14). VASVANANTA.  The  father  of  Yuyudha,  and  the  son of  Upagupta.  He  was  the  King  of  Videha.  (Bhagavata. Skandha  9) . VASVOKASARA.  One  of  the  seven  branches  of  the Ganges.  (M.B.  Bhlsma  Parva,  Chapter  6,  Stanza  48) . VATA.  One  of  the  five  attendants  given  to  Subrahmanya by  the  god  Arhsa.  The  five  attendants  were  Vata, Parigha,  Bhima,  Dahati,  and  Dahana.  (M.B.  Salya Parva,  Chapter  45,  Stanza  34) . VATA 840 VAYU VATA.  One  of  ihe  Saptarsis  (seven  hermits)  of  the Manvantara  (Age  of  the  Manu)  of  Manu  Svurocisa. In  this  age  of  the  Manu  the  Devendra  was  VipaScit. The  Saptarsis  of  that  Age  of  the  Manu  were  Orja, Stamba.  Prana,  Vata,  Vrsabha,  Niraya  and  Parivan. (Visnu  Purana,  Am'a  3,  Chapter  1). VATADHANA.  A  Ksatriya  King.  This  King  was born  from  a  portion  of  the  asura  Krodhavaga (Mahabharata,  Adi  Parva,  Chapter  63,  Stanza  67) . VATADHANA(M).  A  country  in  ancient  India.  The people  of  this  country  were  called  the  Vatadhanas.  The following  information  is  available  about  them  from  the Mahabharata. (i)  Nakula  defeated  the  Vatadhanas  who  were  Ksatri- yas  at  the  time  of  his  regional  conquest.  (M.B.  Sabha 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)  Vatadhana  was  one  of  the  foremost  countries  in India.  (M.B.  Bhisma  Parva,  Chapter  9,  Stanza  47). (iv)  In  the  Garuda  Vyuha  of  the  army  formed  by Bhisma,  Asvatthama  and  the  Vatadhanas  stood  at  the head  of  disposition,  in  the  Bharata-Battle.  (M.B.  Bhisma Parva,  Chapter  27,  Stanza  4). (v)  Once  Sri  Krsna  defeated   the   Vatadhanas.    (M.B. Drona  Parva,  Chapter  11,  Stanza,  17). (vi)    It  is  mentioned   in   Mahabharata,    Karna    Parva, Chapter  73,  Stanza  1 7    that   in  Bharata-battle   Arjuna destroyed  all  the  armies  of  the  country  of  Vatadhana. VATADHIPA.  A  King  who  is  famous  in  the  Puranas. It  is  mentioned  in  Mahabharata,  Sabha  Parva,  Chapter 31,  Stanza  15,  that  this  King  was  subdued  by  Sahadeva during  his  southern  regional  conquest. VATAGHNA.  One  of  ViSvamitra's  sons  who  were  ex- pounders of  Vedas.  (M.B.  Anus asana  Parva,  Chapter  4, Stanza  54) . VATAJA.  A  country  in  Ancient  India.  (Mahabharata, Bhisma  Parva,  Chapter  9,  Stanza  45) . VATAPI  I.  A  giant.  See  under  Agastya,  Para  5,  for  the story  of  how  this  asura  was  eaten  along  with  his  food  by Agastya. VATAPI  II.  A  notorious  asura  (demon)  born  to Prajapati  Kasyapa  by  his  wife  Danu.  (Mahabharata, Adi  Parva,  Chapter  65,  Stanza  28). VATARODHA.  A  hell.  For  further  details  see  the  sec- tion Naraka  under  Kala. VATASKANDHA.  A  hermit.  It  is  mentioned  in  Maha- bharata, Sabha  Parva,  Chapter  7,  Stanza  14,  that  he sits  in  the  palace  of  Indra  praising  and  worshipping him. VATA  VEGA  I.  (VAYUVEGA).  One  of  the  hundred sons  of  Dhrtaras(ra.  It  is  mentioned  in  Mahabharata, Adi  Parva,  Chapter  195,  that  he  had  been  present  at  the Svayarhvara  (marriage)  of  DraupadI  and  in  the  Karna Parva,  Chapter  84,  Stanza  2,  that  he  was  killed  by  Bril- masena  in  the  Bharata-battle. VATAVEGA  II.  One  of  the  famous  sons  of  Garuda. JM.B.  Udyoga  Parva,  Chapter  101,  Stanza  10). VATIKA.  A  warrior  of  Subrahmanya.  (M.B.  Salya  Parva, Chapter  45,  Stanza  67). VATSA  I.  Son  of  Pratardana  the  King  of  Kas"i.  It  is stated  in  Mahabharata,  Santi  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, VATSA  II.  A  King  of  the  family  of  Saryati.  This  King was  the  father  of  Tiilajangha  and  Hehaya.  (M.B.  Anu- sasana  Parva,  Chapter  30,  Stanza  7). VATSA  III  (VATSABHCMI).  A  country  in  ancient India.  The  following  information  is  given  about  this country  in  the  Mahabharata. ( i )  Bhimasena  conquered  this  country  during  his  region- al conquest.  (M.B.  Sabha  Parva,  Chapter  30,  Stanza 10). (ii)    Karna  once  brought    this   country    under  control. (M.B.  Vana  Parva,  Chapter  254,  Stanza  9). (iii)      During  the  battle  of  Bharata,  the  people  of  Vatsa were  on    the   side   of  the   Pandavas.        (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.  Amba,  the  princess  of  KagI  once  lived  in this  hermitage.  (M.B.  Udyoga  Parva,  Chapter  186, Stanza  34). (v)  Amba  became  a  river  and  still  flows  through  this country  under  the  name  Amba.  (M.B.  Udyoga  Parva Chapter  186,  Stanza  40). (vi)  In  the  battle  of  Bharata,  the  warriors  of  Vatsa stood  on  the  left  side  of  the  disposition  of  the  army  call- ed Krauncarunavyuha,  formed  by  Dhrstadyumna.(M.B. Bhisma  Parva,  Chapter  50,  Stanza  53) . VATSALA.  An  attendant  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  45,  Stanza  72) . VATSANABHA.  A  hermit.  Dharma,  once  took  the  form of  a  she-buffalo  and  saved  Vatsanabha  from  heavy  rain. After  this  he  thought  that  hewas  an  ungrateful  man  and so  he  decided  to  forsake  his  body.  But  Dharma  dissuad- ed him  from  this  attempt.  (M.B.  Anusasana  Parva, Daksinatya  Patha,  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  Svarvlthi.  Six  sons named  Pusparna,  Tigmaketu,  Isa,  Urja,  Vasu  and  Jaya were  born  to  them.  (Bhagavata,  Skandha  4). VATSYA  I.  A  hermit  belonging  to  the  Guruparampara (the  line  of  teachers).  It  was  this  hermit  Vatsya  who wrote  the  famous  Vatsyayana  Sutra  (the  science  of Amour) .  He  was  one  of  the  guests  at  the  serpant-sacri- fice(Sarpasatra)of  Janamejaya.(M.B.  Adi  Parva  Chap- ter 53,  Stanza  9). He  visited  Bhisma  who  lay  on  the  bed of  arrows.  (M.B.  Santi  Parva,  Chapter  47,  Stanza).  See under  Guruparampara. VATSYA  II.  A  country  famous  in  the  Puranas.  This country  has  the  name  Vatsa  also.  (See  under  Vatsa) VAYASAVIDYA.  The  art  of  making  the  crow  tell  the  past and  foretell  the  future.  (For  further  details  see  under Kalakavrksika)  . VAYU  I.  One  of  the  eight  guardians  of  the  world. (Dikpalakas) . 1)  General  information.     Vayu  was  born  from  the   breath of  Visvapurusa.     (Rgveda  10,  90).  Tvasta  was  the   son in-law  of  Vayu.  The  eight  dikpalakas  are  Indra,  Vahni (Fire) ,  Yama,  Nirrti,  Varuna,  Vayu,  Kubera  and  Siva. Vayu  is  the   guardian   of  the  North   West    zone.     The palace  of  Bhagavan  Vayu  is  known  as  Gandhavatl. 2)  Confrontation  with    Vdsuki.     Once   Vayu   and   Vasuki tried    to    find  out  who  of  the  two    was  mightier,  in  con- sequence of  which,    Trikutaparvata,    a  peak    of  Mount VAYUI 841 VEDA(S) Himalaya,  was  broken  from  its  bed  and  thrown  into the  southern  ocean  near  Lanka.  Later,  the  city  of Laiika  was  built  on  this  mountain.  (For  details  see under  Trikuta) . 3 )  Children.     Bhlmasena  and   Hanuman   are  said    to  be the  prominent  sons  of  Bhagavan  Vayu.     It  is  mentioned in  Rgveda,  Mandala  1,    Anuvaka    7,    Sukta    112,    that Agni  was  the  son  of  Vayu.     To  make  fire  from  wood  by attrition,  the  hands  obtain  strength  by  the   help   of  the life  breath  called  Vyana  (a  breath  or  vayu) .     It  is  from this,  that  the  idea  that  fire  is  the  son  of  Vayu,   came  in- to existence.  To  know  how  Vayu  obtained  the  paternity ofBhima  and  Hanuman  see  under  Bhima  and  Hanuman. It  is  staled  in  Brahma  Purana  that  a   group  of  celestial maids  called  'Muda'  owes  its  origin  to  Vayu. 4)  Love  of  Vayu.     Once  Bhagavan  Vayu  happened  to  see the  six  beautiful  daughters  of  Kusanabha,   a    king,    and he   was    excited    sexually.     As  the  princesses  refused  to satisfy  his  desire,  Vayu  changed  the  damsels  into  hunch- backs, by  a  curse.     (For  detailed  story  see  under  Kuia- nabha) . 5)  The  Vayus  (breaths]  in  the  body.  (See  under  Nadicakra) . 6)  Curbing  the  arrogance  of  Silk-cotton    tree.     Long   ago   a silk-cotton  tree  grew  up  on  the  top    of  the   Himalayas. 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  Narada  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  Narada  made the  tree  more  haughty.     It  told  Narada  that  the    storm etc.    were    its    servants.     Narada    told  Vayu,  what  the silk-cotton  tree  said  to  him.     Vayu  got  angry  and  com- ing to  the  tree,    said    thus:-    "You,    wicked    silk-cotton tree,    in   days   of  yore,   when  Brahma  was  carrying  on creation  he  took  rest  on  you  for  a  while.     That  is  why  I keep  motionless  whtn  I  come  to  you.     It  is  not   because I  am  afraid  of  you.  I  knew  that  you  belittled  me  before Narada.     If  you  are  bold  enough,  come  and    fight  with me." The  silk-cotton  tree  accepted  the  challenge.     Next   day Bhagavan  Vayu  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  Yudhisthira  by  Bhlsma,    to   show that   rendering   help    to    a   foe,    will  only   make     him haughty.     (M.B.  Santi  Parva,  3  Chapters  from  154) . Other  details. (i)  When  Indra  cut  off  the   wings   of  the   mountains, Bhagavan  Vayu  saved  the  mountain  Mainaka  from  this danger,  by  hiding  it  in  the  ocean.   (Valmlki  Ramayana, Sundara  Kanda,  Sarga  1,  Stanza  126). (ii)  The  image  of  Bhagavan  Vayu  should  be  consecrated as  sitting  on  the  haunch  of  a  deer,  holding  a  flag.   (Agni Purana,  Chapter  51). (iii)  Indra  sent  Vayu  also  along  with  Menaka  to  hinder the  penance  of  Visvamitra.  While  Menaka  was  dancing in  front  of  Visvamitra,  Vayu  displaced  her  cloth.  (M.B. Adi  Parva,  Chapter  72,  Stanza  1) . (iv)    It    is   mentioned    in   Mahabharata,   Vana  Parva, Chapter  19,  Stanza  22,  that  Vayu  is    the   messenger    of the  gods. about  the   greatness (M.B.  Anusasana (v)  Mention  is  made  in  Mahabharata,  Sabha  Parva, Chapter  11,  Stanza  2U,  that  Vayu  stays  in  the  palace of  Brahma,  praising  him. (vi)   Once  Pradyumna  tried  to  kill  Salva.  At  that  time Vayu  went  to  Pradyumna    as   the   messenger  of  Gods. (M.B.  Vana  Parva,  Chapter  19,  Stanza  22). (vii)  Vayu  proved  that  Damayanti  was  chaste.    (M.B. Vana  Parva,  Chapter  76,  Stanza  36). (viii)  Vayu  declared  that  Slta  was  chaste.   (M.B.  Vana Parva,  Chapter  291,  Stanza  27). (ix)  In  Tripuradahana  (the  burning  of  Tripura)  Vayu acted  as  the  arrow  of  the  bow  of  Siva.  (M.B.  Drona Parva,  Chapter  202,  Stanza  76). (x)  Vayu  gave  Subrahmanya  two  attendants  called Bala  and  Atibala.  (M.B.  Salya  Parva,  Chapter  45, Stanza  44) . (xi)  Once  Vayu  advised  Pururavas  about  the  need  of a  priest.  (M.B.  Santi  Parva,  Chapter  72,  Stanzas  10-25). (xii)  Once  Bhagavan  Vayu  talked  elaborately  on  the secrets  cf  goodness  and  badness.  (M.B.  Anusasana Parva,  Chapter  128). (xiii)  Bhagavan  Vayu  once  talked of  Brahmins  to  Kartavlryarjuna. Parva,  Chapter  152). VAYU  II.  Anancienthermitoflndia.lt  is  mentioned in  Mahabharata,  Santi  Parva,  Chapter  47,  Stanza  9, that  this  hermit  visited  Bhisma  on  his  bed  of  arrows. VAYUBALA.     See  under  Vayucakra. VAYUBHAKSA.  An  ancient  hermit.  It  is  mentioned  in Mahabharata,  Sabha  Parva,  Chapter  4,  Stanza  13,  that this  hermit  had  been  a  prominent  figure  in  the  palace of  Yudhisthira. VAYUCAKRA.  A  hermit.  It  is  mentioned  in  Maha- bharata, Salya  Parva,  Chapter  38,  Stanza  32,  that  this Vayucakra  was  born  from  the  semen  kept  in  a  pot  by the  hermit  called  Mankanaka.  From  this  same  pot  some other  hermits  such  as  Vayubala,  Vayujvala  and  others were  born.  (See  under  Mankanaka,  Para  3). VAYTJHA.  A  son  of  the  hermit  Mankanaka.  (See  para 3,  under  Mankanaka) . VAYUJVALA.     See  under  Vayucakra. VAYUMANDALA.  A  son  of  the  hermit  Mankanaka. See  para  3,  under  Mankanaka. VAYUPURANA.  One  of '  the  eighteen  Puranas.  (See under  Purana). VAYURETAS.  A  son  of  the  hermit  Mankanaka.  (See para  3,  under  Mankanaka) . VAYUVEGA  I.  A  Ksatriya  King  in  ancient  India.  It  is mentioned  in  Mahabharata,  Adi  Parva,  Chapter  67, Stanza  63  that  this  King  was  born  from  a  portion  of the  asura  named  Krodhavaga. VAYUVEGA  II.  A  son  of  the  hermit  Mankanaka.  (See Para  3,  under  Mankanaka). VAYUVEGA  III.  One  of  the  sons  of  Dhrtarastra.  He was  present  at  the  Svayarhvara  (marriage)  of  DraupadI (M.B.  Aranya:  Chapter  177,  Verse  2). VAYYA.  A  royal  hermit  of  the  period  of  Rgveda.  Mention is  made  about  the  royal  hermits  such  as  Vayya,  Kark- andhu  and  others  in  Rgveda,  Mandala  1,  Sukta 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 VEDA  (S) Aryans,  collected  and  compiled  were  called  the  Vedas. 2)  The  origin  and  importance  of  the  Vedas.     It  is   said    that Brahma   was    the  creator  of  the  Vedas.    Many  say  that, for  the  performance  of  sacrifices  Brahma   created   from Agni    (fire),    Vayu    (Wind)    and    Ravi  (the  Sun),  the three  Vedas  Rg,  Yajus  and  Saman  which  are  eternal  and in-accordance  with  regulations. The  Vedas  have  two  sides,  the  spiritual  and  the  mun- dane. Moreover  all  the  explanations  of  the  Vedas from  the  Brahmanas  to  the  Bhasya  of  Sayana,  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  ihe  early  Aryans,  and  as  the  origin  of all  the  thoughts  of  Indians,  all  the  Vedas,  especially Rgveda,  hold  a  lofiy  place. 3)  Parts  of  the  Vedas.     Mahavisnu  incarnated  as  Vyasa in  Dvapara  Yuga    and    divided    the   Vedas.     The   first Veda  consisted  of  four  padas  and    a    hundred    thousand granthas.     Vyasa  divided  it  into  four   parts   known  as, Rgveda,     Yajurveda,     Samaveda     and     Atharvaveda. The  sage  and  seer  Vyasa  thus  created  by  Rg,  "Hautra" (a  collection  of  lyrics  in  praise  of  different  Gods,    to   be recited   by  the   priest   styled     the    'hotr'),     by    Yajus "Adhvaryava",  (  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 Saman,  "Audgatra",    (Songs   meant  to  be  sung  at  the Soma  sacrifice  by  a  special  class  of  priests  'Udgatr')  and by  Atharva  "Brahmatva",  (a  collection  of  songs,    spells and  incantations,  for  the  healing  of  disease,  the   restora- tion of  harmony,    the  exorcism   of  evil   spirits   and    to celebrate    the   power    and    omniscience   of  God)    and established    them  separately.     Paila,    a    scholar  in  Rg- veda, and  a  disciple  of  Vyasa,  gave  the   original   Veda to  Indrapramiti  and  its  Samhita.  (collections) to  Baskala as  gifts.     Baskala  divided  the  Samhita   into   four,    and gave  each  of  them  to  Baudhya  and    others.     Yajurveda was  divided  into  tweiityfour  branches.     They  were  com- posed by  Vaisampayana  of  extraordinary   intelligence, a  disciple  of  Vyasa.     Kandas  (Chapters)  such  as  Vaja- saneya  etc.  were  composed    later   by   hermits    such    as Yajnavalkya  and  others  in  the  form  of  Smrtis  (tradition, as  handing  down  only  the  tradition   derived    from   an- cient  sages,    to    whom    the     Vedas   were    'revealed') . Jaimini  the  disciple  of  Vyasa,    divided   Samaveda    into different  branches.     Sumantu  and    Sukarma    compiled separate  Sarhhitas  (collections)  from    them.      Sukarma composed  thousand    Samhitas.     Sumantu    the  disciple of  Vyasa    took     the     Atharvaveda   and    taught    it   to thousands  of  Paippalada  disciples.     By   the  blessings  of Vyasa,  Suta  made  the  Purana    Samhita    (the  collection of  Puranas).  (Agni  Purana,  Chapter  150). 4)  Branches  of  the  Vedas.  It  has  already  been  mentioned that  the  Vedas  are  four  in  number  called  Rg,  Yajus, Sama  and  Atharva.  Each  of  these  Vedas  has  branches called  Samhitas  (collections)  and  Brahmanas  (treatises relating  to  prayer  and  sacrificial  ceremony ) .  Aranyakas are  appendices  to  the  Brahmanas.  Upanisads  (secret or  esoteric  doctrines)  are  appendices  of  the  Aranyakas. Thus  each  of  the  Vedas  has  Samhitas,  Brahmanas, Aranyakas  and  Upanisads.  All  these  are,  in  a  way,  ex- positions of  the  Vedas.  In  all  these  expositions  there ,  are  numberless  Suktas.  All  these  taken  together  are called  Vedic  literature. 842  VEDA(S) In  the  Samhitas  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  Brahmanas  contain  prose  texts  giving  practical observations  on  sacrifice  which  are  mentioned  in  the songs  of  praise.  Here  and  there  stories  from  Pur  anas and  epics  occur.  The  Aranyakas  (forest-texts)  got  that name,  because  they  are  books  of  instruction  to  be  given in  the  forest  or  writings  meant  for  wood-dwelling  her- mits. As  they  contained  esoteric  spells  and  incanta- tions 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  Arany- akas are  the  allegorical  signification  of  the  rites  and sacrifices  and  the  mystic  meaning  of  the  Vedas. It  has  been  mentioned  that  the  Upanisads  are  append- ices of  the  Aranyakas.  Still  there  is  not  much  differ- ence between  the  two  and  hence  they  cannot  be  separat- ed from  one  another  so  easily.  The  Upanisads  are called  Vedantas,  (The  aim  and  completion  of  the Vedas) ,  because  they  are  the  end  of  the  Vedas.  The Vedantas  belong  to  the  later  period  of  the  Vedic  age. Instruction  in  Vedantas  was  given  only  after  completing the  study  of  the  mantras  (Vedas)  and  the  Brahmanas. The  Upanisads  contain  philosophical  speculations  about the  conception  of  Brahman  and  the  Vedas.  The  word Veda  includes  the  Vedarigas  also.  Vedarigas  (Ancillaries of  the  Vedas)  are  Siksa  (phonetics),  Vyakarana (grammar),  Chandas  (metrics) ,  Nirukta  (etymology), Joytisa  (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  Brahmanas  and Aranyakas  are  resorted  to.  In  course  of  time  the Brahmanas  and  Aranyakas,  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  incanta- tions in  all  the  four  Vedas  taken  together.  They  are for  blessing  everybody  and  to  make  the  four  objects  of life  easily  attainable.  Sankhyayana  and  Asvalayana sorted  and  grouped  the  mantras.  Accordingly  there are  two  thousand  one  hundred  and  ten  mantras  known as  Brahmanas.  Dvaipayana  and  other  hermits  have stated  the  number  of  granthas  (verses)  in  Rgveda.  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  Kanvi,  MadhyandinI, Kathi,  Madhyakathi,  Maitrayani,  Taittirlya,  Vais"am- payanika  and  so  on. In  Sama  Veda  there  are  branches  such  as  Kauthumi, Atharvanayim  and  so  on;  and  songs  such  as  Aranyakam, Uktham,  Dham  and  so  on.  The  number  of  Samavedic verses  are  nine  thousand  four  hundred  and  twenty- five. Sumantu,  Janjali,  Slokayani,  Saunaka,  Pippalada, Munjakesa  and  such  others  were  responsible  for  the sorting  and  grouping  of  the  mantras  in  the  Atharva- veda. Altogether  there  are  one  thousand  six  hundred Upanisads.  (Agni  Purana,  Chapter  271). 5)  Expositions  of  the  Vedas.  The  religion  of  the  Aryans became  an  established  one  when  Vyasa  had  created  the VEDA(S) 843 VEDASlRAS Vedasarhhitas.  The  aim  of  Vyasa  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,  Yajnika,  Vajyakarana  Jyautisa,  Sampradayika Adhyatmika,  Aitihasika  (pertaining  to  etymology, sacrifice,  grammar  astronomy,  customs  of  a  tribe, Brahma  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  Agamikas ( the  historical) .  Even  in  the  time  of  Yaska,  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  Yaska's  works. Mention  is  made  about  other  types  of  expositions  also, in  them.  The  last  book  of  importance  in  the  Sampra- dayika type  of  exposition,  was  Vedarthaprakas'a,  of Sayana.  But  the  commentary  of  Skandasvami,  the books  Rgarthadipika  and  Udgithabhasya  of  Madhava- carya  etc.  have  spread  the  sampradayika  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  Visnu,  worshipped  as  one  of the  three  godheads  today,  is  not  as  omnipotent  as  the Indra  of  the  Vedas.  Though  Visnu  is  praised  in  five spells  in  Rgveda,  when  compared  with  other  deities, he  was  not  of  much  prominence.  In  the  Vedas  the incarnation  of  Vamana  is  not  given  much  importance. Even  though  Rudra  is  a  recognized  deity  and  mention occurs  about  KapardI,  in  the  Vedas,  there  is  not  a  song of  praise  of  Siva  in  the  Rgveda.  There  is  no  mention at  all,  about  the  worship  of  the  Phallus,  Devi  and  so on  in  the  Vedas.  The  Vedas  celebrate  the  Omniscience of  Varuna,  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 Puranas.  The  imoortance  of  many  deities  such  as Varuna,  Agni,  Mitra,  As vin  and  so  on  was  greatly  dimi- nished in  the  Puranas.  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  Guruparampara. 9)  The  period  of  the  Vedas.     The  Indians  believe  that  the spells  and  incantations  and  the  Brahmanas  are  not  man- made,  but  are  revelations   by    God.     So   they    are  con- sidered to  be  beginningless   and  endless.     The    hermits are  considered  to  be  seers  of  the  spells.     It  is  mentioned "Mantradrastarah  na  tu  Kartarah".      (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  Sutras  ( 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  Aryans  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 Rgveda  mantras  (saying,  song,  formula).  In  thebegin- ning  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. VEDADISA.  The  son  of  Brhadratha,  the  King  of  Cedi. Mention  is  made  about  him  in  Bhagavata,  Skandha  9. VEDAGARBHA.     A   name    of  Devi.    When  Devi  killed Sumbha  and  such  other  Asuras,  Indra  got  pleased   with her  and  praised  her  as  follows  : "Arya,  Durga,  Vedagarbha, Ambika,  Bhadrakali;  Bhadra,  Ksemya Ksemakari,  Naikabahu,  I  praise  you." (Agni  Purana,  Chapter  12) . VEDAK.ALPA.  A  section  of  Atharvaveda.  The  hermit Munjakesa  divided  Atharva  Veda  into  five  Sarhhitas (collections)  called  Naksatra  Kalpa,  Veda  Kalpa, Sarhhita  Kalpa,  Arigirasa  Kalpa,  and  Santi  Kalpa. (Visnu  Purana,  Amsa  3,  Chapter  6) . VEDANA.     A  goddess    who  caused  pain  to  living  things. Adharma  married  Hirhsa.     Two  daughters  named  Nrta and  Nirrti     were   born    to   them.    From    them    Bhaya, Naraka,   Maya  and  Vedana  were  born.    Mrtyu  was  the daughter  of  Maya.   Duhkha   was    the  son    of  Vedana. (Agni  Purana,  Chapter  20) . VEDAlsIGA.   '  See  under  Veda. VEDANIDHI.     A    hermit.   For  further  details  see  under Pramohini. VEDANTA.   _See  under  Veda. VEDASARMA   I.     The    son    of  a  brahmin  named  Siva- sarma.  (See  under  Sivasarma) . VEDASARMA  II.     See  under   Vidura. VEDASlRAS  I.     A  hermit  born  in    the    clan    of  Bhrgu. He  was  born  to    the    hermit   Markandeya   by  his.  wife Murdhanya   otherwise   called   Dhumra.  Plvari  was  the wife  of  Vedagiras.    (Brahma    :  2,    11,  7 ;  Vayu  Purana 28  :6). While  Vedas iras  was  doing  penance  once,  a  celestial maid  named  Suci  came  to  make  him  deviate  from  pe- nance. A  daughter  was  born  to  him  by  her.  Yamadharma wished  to  kidnap  that  daughter.  VedaSiras  cursed Yamadharma  to  become  a  river.  (Skanda  Purana,  4  : 259). VEDASIRAS  II.  A  hermit.  He  was  the  son  born  to KrSasva  by  his  wife  Dhisana.  Vedas'iras  learned  Visnu Purana  from  the  Nagas  (serpents)  in  Patala  (under- world) and  taught  it  to  his  disciple  Pramati.  (Visnu Purana,  6  :  8  :  47) . VEDASMRTA 844 VENA  I VEDASMRTA.     A  river.  (Mahabharata,  Bhlsma    Parva, Chapter  9,  Stanza  17). VEDASPARSA.  A  teacher-priest  who  was  a  disciple  of the  hermit  Kabandha.  This  teacher  divided  Atharva- veda  into  four  parts  and  gave  each  of  his  four  disciples, a  part.  (Vayu  Purana  61  :  50) . VEDASRUTI.  A  river  famous  in  the  Puranas.  It  is mentioned  in  Valmiki  R.imiy.u.ui,  Ayodhya  Kanda, Sarga  49,  that  Sri  Rama  crossed  this  river  and  entered the  hermitage  of  Aga-tya. VEDASVA.  An  ancient  river.  It  is  mentioned  in  Maha- bharata, Bhlsma  Parva,  Chapter  9,  Stanza  28,  that  the people  of  Bharata  drank  the  water  of  this  river. VEDA V ATI  (DEVAV ATI).  A  previous  birth  of  Sita. (See  under  Sita). VEDAVYASA.     See  under  Vyasa. VEDl.  Wife  of  Brahma.  (M.B.  Udyoga  Parva,  Chapter 117,  Verse  10). VEDlTlRTHA  I.  A  holy  bath  impossible  to  reach. This  tirtha  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). VEDlTlRTHA  II.  A  holy  place  situated  on  the  border of  Kuruksetra.  It  is  mentioned  in  Mahabharata,  Vana Parva,  Chapter  83,  Stanza  59,  that  those  who  bathe in  this  tirtha  will  obtain  the  fruits  of  giving  thousand cows  as  alms. VEGA  VAN  I.  A  naga  (serpent)  born  in  the  family  of Dhrtara?tra.  It  is  mentioned  in  Mahabharata,  Adi Parva,  Chapter  57,  Stanza  17,  that  this  serpent  fell  in the  sacrificial  fire  of  Janamejaya  and  died. VEGA  VAN  II.  An  asura.  It  is  mentioned  in  Maha- bharata, Adi  Parva,  Chapter  65,  Stanza  24,  that  this asura  was  the  son  born  to  Prajapati  Kasyapa  by  his wife  Danu.  It  was  this  Vegavan  who  took  rebirth  as the  prince  of  Kekaya  later.  (M.B.  Adi  Parva,  Chapter 67,  Stanza  10). VEGA  VAN  III.  A  daitya  (asura).  A  follower  of  the King  of  Salva.  Mention  is  made  in  Mahabharata,  Vana Parva,  Chapter  16,  Stanza  17,  that  this  daitya  was killed  in  a  fight  with  Samba,  the  son  of  Krsna. VEGAVAHINl.  An  ancient  river  in  India.  This  river stays  in  the  palace  of  Varuna  and  exalts  him.  (M.B. Sabha  Parva,  Chapter  9,  Stanza  18). VEHATA.  A  medicine  which  helps  to  fatten  the  body. (Mahabharata,  Vana  Parva,  Chapter  117,  Stanza  17). VEK.A.  A  woman  of  the  race  of  Raksasas  (giants). This  woman  was  the  sister  of  Puspotkata  and  Kaikasl. (See  under  Akampana) . VENA  I.  An  ancient  King  who  was  notorious  for  his bad  rule. 1 )  Genealogy.     Descended  from  Visnu  in  the   following order  :  Brahma  -  Svayambhuva   Manu  -    Uttanapada  - Dhruva-Sisti-Ripu-Caksusa  Manu-Kuru-Ahga-Vena. 2)  Birth.     Ten   sons   including     Kuru,   were   born     to Manu  Caksusa  by  his  wife  Nadvala.    Agneyi,    the   wife of   Kuru   gave  birth  to  six  sons  Anga  and  others.  Ariga married  Sunitha.  The  son  Vena  was  born    by   Sunitha. It  is   mentioned  in   Visnu    Purana,    Amsa  1,  Chapter 13,  that  Sunitha,  the  mother   of  Vena   was    the   eldest daughter   of  Yama,   and   in  Vamana     Purana    Chap- ter 47,  that  this  Sunitha  was  the  daughter  born  to  Kala and  Mrtyu.  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  Purana  about  an  incident  which  caused  Vena to  become  a  great  sinner. The  story  says  that  Sunitha  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  Susankha  the  son  of a  Gandharva  named  Gitakolahala.  That  youth  who was  handsome  in  every  part  of  his  body,  was  doing penance  meditating  on  the  goddess  Sarasvati  for  the attainment  of  the  art  of  music.  Sunitha  began  to  annoy him  daily.  Susaiikha  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,  Susankha  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."  Sunitha  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.  Susarika  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  Yajna- purusa  ?  (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,  'Nisida'  (sit).  Because  the  hermits said  Nisida',  Nisada  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 VENA  II 845 VIBHAJVDAKA anointed  him  the  Kin*  of  the  earth.  He  ruled  righte- ously and  brought  the  goddess  earth  (Prthvl)  who  had estranged  herself  from  his  father  Vena  close  to  him. Because  he  had  conciliated  Prthvl  he  became  famous as  a  King.  (Vamana  Parana,  Chapter  47). VENA  II.  One  of  the  ten  sons  of  Vaivasvata  Manu. (Mahabharata,  Adi  Parva,  Chapter  75,  Stanza  15). VEI^JA.  A  river  famous  in  the  Puranas.  Information about  this  river,  taken  from  Mahabharata,  is  given below  : (i)  Vena-river  stays  in  the  palace  of  Varuna  serving him.  (M.B.  Sabha  Parva,  Chapter  9,  Stanza  18) . (ii)  Sahadeva  defeated  the  ruler  of  the  country  at  the basin  of  river  Vena,  during  his  conquest  of  the  regions of  the  south.  (M.B.  Sabha  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  Mahabharata,  Anus asana  Parva, Chapter  165,  Stanza  20,  that  this  is  a  river  worthy  to be  remembered  every  morning  and  evening. VE^ASAJSlGAMA.  A  holy  place  in  India.  It  is  mention- ed in  Maha  Bharata,  Vana  Parva,  Chapter  85,  Stanza 34,  that  those  who  bathe  in  this  place  shall  obtain  the fruits  of  performing  a  horse  sacrifice. VENATU. 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. VENl.  A  naga  (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. Adi  Parva,  Chapter  57,  Stanza  12). VEI^IKA.  A  holy  river  in  Saka  Island  famous  in  the Puranas.  (Mahabharata,  Bhlsma  Parva,  Chapter  11, Stanza  32) . VENlSKANDA.  A  naga  (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.  Adi  Parva,  Chapter  57,  Stanza  12) . VE5IKATADHVARI.  A  Sanskrit  poet  who  lived  in  the 17th  century  A.D.  Most  important  of  his  works,  is 'Yadavaraghaviya.'  This  poem  is  a  description  of  the greatness  of  Rama  and  Krsna. VE&KATANATHA.  A  Sanskrit  poet  who  lived  in  the  14th century  A.D.  He  completed  nearly  hundred  and  twenty- five  poetic  works.  These  are  written  in  Sanskrit  and Prakrta.  The  major  poetic  work  "Raghavabhyudaya" of  Venkatanatha  consists  of  twentyfour  kandas.  This  is  a beautiful  poetic  work.  Appayyadlksitar  has  written  a commentary  on  this  work.  This  poet  Venkatanatha,  who was  also  known  by  the  name  "Vedantadesika",  was  a great  philosopher  too.  It  is  said  that  his  native  place was  Tuppil,  near  Khansi.  Most  of  his  works  are  based on  theosophy  and  on  the  philosophy  of  oneness  of  man with  God. Venkatanatha  was  born  in  1268  and  died  in  November 1369,  as  critics  say.  Even  today  he  is  esteemed  and venerated  as  a  divine  person. VE?iJKATUKU.  A  measure  of  weight  in  ancient  India. (See  under  Trasarenu) VE.VIUDARI.  A  Yadava.  This  Yadava  once  carried  away the  wife  of  Akrura.  (M.B.  Sabha  Parva,  Chapter  38) . VE.VUDARISUTA.  A  Yadava.  It  is  mentioned  in  Maha- bharata, Vana  Parva,  Chapter  254,  Stanza  15,  that  this Yadava  was  defeated  by  Kama  during  his  regional conquest. VE  ^  UHAYA.  A  king  of  the  Lunar  dynasty  ( Candravarhs  a ) . He  was  the  son  of  Satajit  and  the  brother  of  Mahahaya and  Hehaya.  (Bhigavata,  Skandha9). VE^'UJAlsIGHA.  An  ancient  hermit.  This  hermit  shone in  the  assembly  of  Yudhisfhira.  (M.B.  Sabha  Parva, Chapter  4,  Stanza  18). VEIVUMAyDALA.  One  of  the  seven  divisions  of  Kusa- dvipa.  It  is  mentioned  in  Mahabharata,  Bhlsma  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. VEl^UMANTA.  A  mountain  very  famous  in  the  Puranas. 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.  Sabha  Parva,  Daksinatya- patha,  Chapter  33). VEYUPA.  A  country  in  ancient  India.  (Mahabharata, Udyoga  Parva,  Chapter  140,  Stanza  26). VENUVlNADHARA.  An  attendant  of  Subrahmanya. (M.B.  Salya  Parva,  Chapter  46,  Stanza  26). VETALA.  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 Vetalas  (ghosts)  have  been  introduced  as  characters. Though  Vetalas  have  got  a  place  in  most  of  the  stories, the  Vetala,  who  had  turned  to  the  path  of  salvation in  'Jnanavasistha'  and  the  narrator  of  twentyfive (Pancaviriisati)  Vetala  stories  of  Kathasaritsagara  are the  most  prominent  among  them. VETALAJANANl.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  13). VETALAPANCAVIMSATl.  The  twentyfive  stories  told by  Vetala.  (See  under  Vetala) . VETASAVANA.  An  ancient  holy  place.  The  goddess Mrtyu  once  did  penance  in  this  place.  (M.B.  Drona Parva,  Chapter  54,  Stanza  23) . VETASIKA.  A  holy  place  glorified  by  Brahma.  It  is mentioned  in  Mahabharata,  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 Sukracarya. VETRAKlYAGRHA.  A  place  near  the  city  of  Ekacakra. (Mahabharata,  Adi  Parva,  Chapter  159,  Stanza  9)  . VETRAKlYAVANA.  A  forest.  It  was  in  this  forest  that Bhlmasena  killed  Bakasura.  (M.B.  Vana  Parva,  Chapter 1 1 ,  Stanza  30) . VETRAVATl.  A  river  very  famous  in  the  Puranas. (Mahabharata  Bhlsma  Parva,  Chapter  9,  Stanza  16). VETRIKA.  A  country  in  India.  Duryodhana  had  sent the  army  of  the  kingdom  of  Vetrika  for  the  protection  of Bhlsma.  (Mahabharata,  Bhlsma  Parva,  Chapter  51, Stanza  7)  . VIBHAVDAKA  (VIBHANDAKA) . 1)  General  information.  A  hermit,  bDrn  in  the  family  of Ka,yapa.  Once  he  happened  to  see  Urvasi.  When  he pondered  over  her,  seminal  flow  occurred  to  him.  An VIBHAVARl 846 VIDA1VATA antelope  swallowed  ii  and  gave  birth  to  a  son.  That  son was  known  as  thu  hermit  Rsyasrnga,  when  he  grew  up. (For  details  see  under  RsyasVuga). 2)  Other  details. (i)  Vibhandaka  stays  in  the  palace  of  Indra    and  glori- fies him.     (M.B.  Sabha  Parva,  Chapter  7,  Stanza  18). (ii)  Vibhatulaka  is  as  radiant  as  Prajapati.  (M.B.  Vana Parva,  Chapter  110,  Stanza  32). VIBHAVARl.  A  mental  daughter  of  Brahma.  She  is considered  to  be  the  personation  of  Night.  It  is  mention- ed in  Matsya  Purana,  Chapter  154,  that  according  to the  instruction  of  Brahma,  Vibhavarl  entered  the  body of  Uma  and  from  that  day  onwards  the  body  of  Uma became  dark. VIBHAVASU  I.  A  hermit  who  got  angry  quickly.  This hermit  cursed  his  brother  Supratika.  (See  under  Garuda, para  5) . VIBHAVASU  II.  A  hermit.  This  hermit  respected  Yudhi- stfiira  much.  ( Mahabharata,  Vana  Parva,  Chapter  26, Stanza  24). VIBHAVASU  III.  One  of  the  sons  born  to  Prajapati Kasyapa  by  his  wife  Danu.  Vibhavasu  also  was  present at  the  battle  between  Vrtrasura  and  Indra.  (Bhagavata, Skandha  6). V1BHINDU.  A  king  who  was  very  liberal.  It  is  mentioned in  Rgveda,  Mandala  8,  that  this  king  had  given  Medha- tithi  a  gift  of  fortysix  thousand  cows. VIBHlSAI^A  I.  Brother  of  Ravana.  The  son  Visravas was  born  to  Prajapati  Pulastya.  Ravana,  Kumbhakarna and  Vibhisana  were  born  to  Visravas  by  his  wife  Malini. A  daughter  named  Surpanakha  also  was  born  to  them. Kumbhakarna  and  Vibhisana  went  to  do  penance  under the  leadership  of  their  eldest  brother  Ravana.  They did  severe  penance  and  obtained  various  boons.  The boon  given  to  Vibhisana  was  to  live  as  a  righteous man.  After  that  they  came  back  and  defeated  Kubera, the  ruler  of  Lanka  and  brought  Lanka  under their  control.  Ravana  became  the  ruler  of  Lanka. Kumbhakarna  and  Vibhisana  lived  with  their  brother in  Lanka.  Ravana  married  Mandodarl.  Kumbhakarna took  Vajrajvala  the  daughter  of  Mahabali  and  Vibhi- sana took  Sarala,  the  daughter  of  Sailusa  a  Gandharva as  their  wives,  according  to  Uttara  Ramayana.  Ravana conquered  trie  three  worlds  and  was  ruling  as  the emperor  of  the  whole  world,  when  Sri  Rama  and  Laks- mana went  to  the  forest,  with  Sita.  Ravana  carried  Sita away  to  Lanka.  Rama  and  Laksmana,  with  the  help of  the  monkey-army  entered  Lanka.  At  this  time  Ravana called  together  his  ministers  to  consider  the  details  about the  battle  with  Sri  Rama.  Every  one  present  except Vibhisana  voted  for  the  battle.  Vibhisana  advised Ravana  to  return  Sita,  the  stolen  property  and  beg  Sri Rama  for  pardon.  Ravana  got  angry  and  expelled Vibhisana  from  Lanka.  Vibhisana  joined  the  side  of Sri  Rama  and  informed  him  of  all  the  military  secrets of  Ravana.  In  the  battle  which  ensued  Ravana  was killed  and  Vibhisana  was  made  the  king  of  Lanka  by Sri  Rama.  It  is  stated  in  Kambara.ma.yana,  Yuddha Kanda  that  according  to  the  instruction  of  Sri  Rama and  at  the  instance  of  Indra,  ViSvakarma  came  to Lanka  and  renovated  the  city  of  Lanka. Sri  Rama  returned  to  Ayodhya  and  became  the  king. One  day  Candragupta,  the  second  son  of  Sahasramukha Ravana  ( Ravana  with  thousand  heads)  stole  away  the daughter  of  Sugriva  and  the  daughter-in-law  of  Vibhi- sana. Vibhisana  informed  Sri  Rama  of  this.  Sri  Rama, with  Laksmana,  Vibhisana,  Sugriva,  Hanuman  and the  monkey-army  went  to  the  city  of  Sahasramukha Ravana  in  the  middle  of  Milk-sea.  A  fierce  battle  ensued which  lasted  for  three  days.  All  the  Raksasas  were killed.  (See  under  Sahasramukharavana). It  is  mentioned  in  Kamba  Ramayana  that  in  the  horse sacrifice  performed  by  Sri  Rama,  the  control  of  the army  was  in  the  hands  of  Sugriva  and  financial  control was  vested  in  the  hands  of  Vibhisana. VIBHlSAIilA  II.  Mention  is  made  in  Mahabhiirata,  as given  below,  about  another  Vibhisana  who  had  ruled over  Lanka. Once  Ghatotkaca  went  to  the  palace  of  Vibhisana  as  the messenger  of  Sugriva.  Vibhisana  who  heard  from Ghtotkaca  about  Yudhisthira  honoured  the  messenger greatly  and  gave  him  a  large  quantity  of  valuable presents. VIBHlSAI^A.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  22) . VIBHRAjA.  A  King  who  was  the  descendant  of  Yayati. I'  is  stated  in  Bhagavata,  Skandha  9,  that  he  was  the son  of  Krti  and  the  father  of  Anuha. VIBHRAJARAJA.  Father-in-law  of  the  daughter  of  the hermit  Suka.  Suka,  the  son  of  Vyiisa  married  Pivari, who  gave  birth  to  four  sons  named  Krsna,  Gaura- prabha,  Bhuri  and  Devasruta  and  a  daughter  named Kirti.  This  daughter  Kirti  was  married  by  Anuha  the son  of  King  Vibhraja.  Brahmadatta  was  the  son  born to  Anuha  by  Kirti.  (Devi  Bhfigavata,  Skandha  1 ). VIBHU  I.  A  King  of  the  family  of  Bharata.  It  is mentioned  in  Bhagavata,  Skandha  5,  that  he  was  the son  of  Prastota  and  the  father  of  Prthusena. VIBHU  II.  Indra  of  the  age  of  the  fifth  '  Manu.  (See under  Manvantara) . VIBHU  III.  Brother  of  Sakuni.  Bhimasena  killed  him in  the  Bharata-battle.  (M.B.  Drona  Parva,  Chapter 157,  Stanza  23). VIBHORASI.  The  son  of  the  Agni  (fire)  called  Adbhuta. (M.B.  Vana  Parva,  Chapter  222,  Stanza  26). VIBHUTI.  One  of  Visvamitra's  sons  who  were  expound- ers of  the  Vedas.  Anusasana  Parva,  Chapter  4,  Stanza 57). VIBHVA.    A  son  of  Sudhanva  who  was  the  son   of  Augi- ras.    The  three  sons  of  Sudhanva   were    Rbhu,  Vibhva and  Vaja.    (Rgveda,  Mandala  1,  Sukta  111). VICAKHNU.  An  ancient  King  of  India.  He  was  a  pro- tagonist 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.  Santi  Parva,  Chapter  265,  Stanzas 3-12). VICARU.  One  of  the  sons  born  to  Sri  Krsna  by Rukmini.  (Bhagavata,  Skandha  10) . VICITRA.  A  Ksatriya  King.  It  is  mentioned  in  Maha- bharata, Adi  Parva  ,  Chapter  67,  Stanza  61,  that  this King  was  born  from  a  portion  of  the  asura  Krodhavasa. VICITRAVlRYA.  Father  of  Dhrtaraslra.  (For  further details  see  under  Dhrtarastra) . VIDAIVATA.  A  devil.  In  the  previous  birth,  this  devil was  a  Ksatriya  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  Purana, Patala  Khanda,  Chapter  95). VIDALLA 847 VIDULA VIDALLA.  Minister  of  the  king  Dhruvasanclhi.  (For further  details  see  under  Dhruvasandhi) . VIDANDA.  A  king  in  ancient  India.  It  is  mentioned  in Mahabharata,  Adi  Parva,  Chapter  182,  Stanza  12, that  Vidanda  and  his  son  Danda  were  present  at  the Svayariivara  (marriage)  of  DraupadT. VIDARBHA  I.  A  brother  of  Bharata.  It  is  stated  in Bhagavata,  Skandha  5,  that  Kusavarta,  Ilavarta, Brahmavai  ta,  Aryavarta,  Bhadraketu,  Sena,  Indrasprk, Vidarbha,  and  so  on  were  brothers  of  Bharata  the  son of  Rsabha.  Nimi  was  his  son. VIDARBHA  II.  See  under  Jyamagha. VIDARBHA  III.  An  ancient  country  in  India.  The  in- formation about  this  Puranically  famous  country  obtain- ed from  Mahabharata,  is  given  below: (i)  Once  Sahadeva,  during  his  regional  conquest,  cap- tured Bhojakata,  a  part  of  Vidarbha  and  expelled  the king  Bhismaka  from  the  country.  (M.B.  Sabha  Parva, Chapter  31,  Stanza  11). (ii)  By  the  blessing  of  hermit  Damanaka,  three  sons, Dama,  Danta  and  Damana  and  a  daughter,  DamayantI, were  born  to  Bhismaka  the  king  of  Vidarbha.  (M.B. Vana  Parva,  Chapter  58,  Stanza  5). (iii)  Having  heard  about  the  Svayariivara  (Bride  sel- ecting a  suitable  husband  from  the  candidates  present) of  the  princess  DamayantI  of  Vidarbha,  the  gods  Indra, Agni,  Varuna  and  Yama  came  to  Vidarbha; (See  under DamayantI). iv)  DamayantI  is  called  Vaidarbhl  because  she  was born  in  Vidarbha.  (M.  B.  Vana  Parva,  Chapter  55, Stanza  12) v)  RukminI,  the  wife  of  Sri  Krsna,  was  the  daughter of  a  king  of  Vidarbha.  Bhagavan  Sri  Krsna  carried Rukmim  away  by  force.  (M.  B.  Udyoga  Parva, Chapter  158,  Stanza  13) VIDEGHA  MATHAVA  A  king  born  of  the  dynasty of  Mathu.  There  is  an  interesting  story  about  this king  in  the  Satapatha  Brahmana.  It  is  as  follows. Videgha  put  Agni  in  his  mouth  and  lived  without talking,  fearing  that  Agni  might  jump  out.  His  priest Rahugana  tried  to  the  utmost,  but  he  could  not  extri- cate fire  from  the  mouth  of  the  king. Once  by  chance  the  word  Ghrtagot  out  of  the  mouth  of Rahugana.  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  Sada- nlra,  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  Mithila.  This  country which  lies  on  the  North  East  part  of  India  was  ruled by  Ksatriya  kings  of  the  dynasty  of  Videha.  It  is  stat- ed in  Mahabharata,  Sabha  Parva,  Chapter  29,  that Bhlmasena  had  during  his  eastern  regional  conquest, conquered  this  country.  About  this  kingdom  which  is the  native  country  of  Slta,  the  following  information is  available  in  Mahabharata. of  Parasurama  was  on    the  North Vana  Parva,  Chapter  130,  Stanza attacked      Arjuna    in    the Bhlsma  Parva,  Chapter  1 1 7, (i)      The  hermitage of  Videha.      (M.    B. 13). (ii)     The  army    of  Videha battle  of  Bharata.    (M.  B. Stanza  32). (iii)  Karna  defeated  the  Ksatriya  princes  of  the  country of  Janaka     (M.    B.  Drona  Parva,  Chapter  4,  Stanza  6). (iv)  Parasurama    cut   the    Ksatriyas     of    this    country into  pieces  with  his  sharp    arrows.  (M.  B.  Drona  Parva, Chapter  70,  Stanza  11). (v)     This  country  had  been  giving   tribute  to   Karna. (M.  B.  Karna  Parva,  Chapter  9,   Stanza  33) . VIDHATA.  A  son  born  to  Bhrgu.  By  his  wife  Khyati two  sons  Dhata  and  Vidhata.  and  a  daughter  named LakEmi  were  born  to  Bhrgu.  Laksmi  was  given  in marriage  to  Visnu.  The  daughter  of  Meru,  Ayati,  was married  by  Dhata  and  Niyati  by  Vidhata.  The  son Mrkanduwas  born  to  Vidhata  by  Niyati.  This  Mrkandu was  the  father  of  Markandeya.  (Visnu  Purana,  Ariisa 1,  Chapter  10). The  following  statements  occur  about  Dhata  and Vidhata  in  Mahabharata. (i)  At  Nakaloka  (heaven)  Dhata  and  Vidhata  took the  form  of  women  and  allowed  hermit  Uttarika  to see  them.  (M.  B.  Adi  Parva,  Chapter  3,  Stanza  166). (ii)  Dhata  and  Vidhata  stood  above  the  city  of Virata  to  see  the  battle  between  Arjuna  and  Krpa. (M.B.  Virata  Parva,  Chapter  56,  Stanza  1 1) . (iii)  Dhata  and  Vidhata  lived  with  Manu.  (M.  B.  Adi Parva,  Chapter  65,  Stanza  42). (iv)  Dhata  and  Vidhata  gave  to  Subrahmanya  two followers  named  Suvrata  and  Sukarma.  (M.  B.  Salya Parva,  Chapter  45,  Stanza  42). VIDHAVA  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  Manusmrti,  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." VIDHRTI.  Son  of  Khagana  and  the  father  of  Hiranya- nabha.  He  was  a  King.  (Bhagavata,  Skandha  9). VIDlSA.  A  river.  Mention  is  made  in  Mahabharata, Sabha  Parva,  Chapter  2,  Stanza  12,  that  this  river stays  in  the  palace  of  Varuna  serving  him. VIDRAVAIVA.  One  of  the  sons  born  to  Kasyapa  by Manu.  (Matsya  Purana  6:18). VIDRUTA.  A  King  born  in  the  family  of  Yayati.  He was  the  son  of  Rucaka.  (Bhagavata,  Skandha  9). VIDULA.  A  heroic  Ksatriya  woman  of  India.  In  Maha- bharata, Udyoga  Parva,  there  is  a  story,  how  this Vidula  sent  her  son,  who  had  fled  from  the  battle-field because  of  fear,  back  to  the  battlefield  again. The  Pandavas,  who  had  completed  forest-life  and Pseudonymity  successfully  and  returned  to  Hastinapura were  again  deceived  and  put  to  shame.  Sri  Krsna's argument  as  a  mediator  was  not  successful,  in  the VIDURA  I 848 VIDURA  I palace  of  the  Kauravas.  Sri  Krsna  came  away  from the  palace  of  Duryodhana  and  entered  the  house  of Vidura  and  visited  Kunti.  Sri  Krsna  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  Sri  Krsna the  story  of  Vidula,  as  given  below. Vidula  was  a  brave  woman,  who  lived  in  ancient  India. Her  son  Safijaya  fought  with  the  King  of  Sindhu  and was  defeated.  When  he  came  home  Vidula  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  Safijaya engaged  again  in  a  battle  with  the  King  of  Sindhu. On  hearing  this  story  told  by  Kunti  Sri  Krsna  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  Mahabharata,    as    a brother  of  Dhrtarastra,  as  a  man  of  colossal  intelligence who  had  been  closely  watching  the  goings  and  comings of  the  Kauravas  and  the  Pandavas,     as    the   adviser   of Dhrtarastra,    and    as    a   man    of  immense  learning  and wisdom. 2)  Incarnation  of  Dharmadeva.     There  is  a  story  in  Maha- Bharata,    Adi    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  Mandavya  in  India. As  he  was  standing  in  deep  meditation  near  his  hermit- age, 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  Mandavya was  not  dead.  The  King  sawed  the  trident  and  got Mandavya  down.  The  hermit  went  to  Dharmadeva  and asked  him  what  his  blame  was  for  suffering  the  punish- ment 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  Mandavya  argued  that Dharmadeva  was  not  right  in  punishing  him  because the  Sastras  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  wouH  take  birth  on  the  earth  from  the  womb ofaSudra.  Accordingly  Dharmadeva  took  birth  from the  womb  of  the  servant  of  Ambika  and  Ambalika. 3)  Birth.     Vidura   was    born    as  the  brother  of  Dhrta- rasjra  and  Pandu.    ( For  detailed  story  see  under  Dhrta- rastra I,  para  2). 4)  Up  to  marriage.       Dhrtar.istra,     Pindu   and    Vidura spent  their  younger  days  in  Hastinapura  as    inseparable brothers.  Their  teacher   was   Bhlsma.    Vidura    learned the  Vedas,  Sastras,  Puranas,  Itihasas    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  Mahabharata,  Adi  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  Sudra  woman  he  had  no  right  to  become  King. When  he  grew  up,  the  duty  to  find  a  wife  for  him  fell on  Bhisma.  At  that  time  a  damsel  bcrn  to  a  Brahmin by  a  Sudra  woman  was  being  brought  up  in  the  palace of  King  Devaka.  With  the  permission  of  Devaka,  Bhisma brought  the  girl  and  gave  her  in  marriage  to  Vidura. It  is  staled  in  Mahabharata,  Adi  Parva,  Chapter  114, that  sons  and  daughters  were  born  to  the  couple. 5  }Partiality  towards  the  Pandavas.  Vidura  was  the  most intelligent  and  wisest  man  of  his  time,  and  he  always favoured  righteousness.  Though  he  viewed  the  Kauravas and  the  Pandavas  with  equal  favour,  in  his  heart  he felt  some  partiality  towards  the  Pindavas,  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  Mahabharata,  Adi  Parva,  Chapter  115, that  Vidura  advised  Dhrtarastra  that  it  would  be  better for  him  to  throw  away  that  infant. The  death  of  Pandu  drew  Vidura  closer  to  the  Pandavas. Vidura  took  the  lead  in  performing  the  funeral  rites and  other  ceremonies  which  followed.  The  Pandavas. were  very  sad  and  miserable  at  the  death  of  their  father. It  was  at  this  time  that  Duryodhana  poisoned  Bhlma- sena,  tied  him  with  a  rope  and  threw  him  into  the river  Ganges.  Bhimasena  was  carried  to  the  world  of nagas  (serpents) .  Kunti  felt  grieved  at  the  loss  of  her son  BhTma,  but  Vidura  consoled  her. It  was  due  to  the  wisdom  of  Vidura  that  the  Pandavas 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  Pandavas  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  Pandavas  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 Bhlsma  got  the  news  that  the  Pandavas  had  been  burnt to  death  in  the  lac-house  he  became  very  sad.  It  is mentioned  in  Mahabharata,  Adi  Purva,  Chapter 149,  that  Vidura  informed  Bhisma  secretly  that  the Pandavas  were  not  dead. After  this  event  the  Pandavas  come  into  the  scene  only at  the  Svayarhvara  (marriage)  of  Pancall.  Bhisma  and Drona  proposed  that  the  Pandavas  should  be  brought back  and  be  given  half  of  the  kingdom.  Vidura,  by  his arugments  convinced  Dhrtarastra  that  the  proposal  of Bhisma  and  Drona  was  correct.  Dhrtarastra  asked Vidura  to  bring  the  Pandavas  back.  Vidura  went  to the  city  of  Drupada  and  brought  the  Pandavas  back and  consoled  their  mother  Kunti.  After  this  Yudhisthira performed  Rajasuya  (sacrifice  of  royal  consecration). Vidura  took  part  in  it  and  took  the  charge  of  financial VIDURA  I 849 VIDURA  II part  of  the  sacrifice.  It  was  after  this  lhat  Duryodhana challenged  Yudhisthira  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.  Paficali  was harassed  by  means  of  stripping  and  the  Pandavas  went to  the  forest.  It  is  stated  in  Mahabharata,  Vana  Parva, Chapter  3,  that  Vidura  had  been  witnessing  all  these scenes  with  wet  eyes. 6)  Separated  from  the  Pandavas.  When  the  Pandavas were  driven  to  the  forest,  Dhrtarastra  felt  sorry.  He became  more  afraid  of  the  people  than  he  was  sorry for  the  Pandavas.  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  wicked- ness of  the  sons  of  Dhrtarastra  and  advised  him  to forsake  his  own  sons  and  to  bring  the  Pandavas  back and  give  them  the  kingdom.  Dhrtarastra  did  not  like this  approach.  He  said  that  Vidura  was  partial  to  the Pandavas  and  asked  him  to  go  away  from  the  palace. Vidura  became  grieved  at  this.  He  followed  the Pandavas,  and  walking  a  long  distance,  reached  the forest  Kamyaka  and  met  the  Pandavas. When  Vidura  had  gone  Dhrtarastra  felt  miserable. He  sent  for  Vidura  and  when  he  returned  Dhrtarastra begged  for  pardon.  Vidura  again  became  the  adviser of  Dhrtarastra.  (M.  B.  Vana  Parva,  Chapter  6) . 7)  Adviser  of  Dhrtarastra.     The    advice   of   Vidura   is famous  in  Mahabharata.  The  main  duty  of  Vidura  was to  console  Dhrtarastra  by  speaking  about  righteousness when  he  became  troubled  in  mind  because  of  the  const- ant  quarrels   between   his   sons     and     the     Pandavas. Vidura  fulfilled  his  duty  well.  Duryodhana  was  firm  on the   point  that  not  a  dot  of  land  would  be  given   to    the Pandavas.   Sri  Krsna  came  to  Hastinapura  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   Dhrta- rastra to  show  due  respect  and  hospitality  to  Sri  Krsna. Accordingly    Dhrtarastra    welcomed     Sri    Krsna    and showed    respect  and  hospitality.  Knowing   this,  Duryo- dhana   and  his  brothers   tried    to   make    Sri   Krsna   a captive.    Vidura  harshly  scolded  them  for  this  attempt. Seeing    all  these   impudent   actions    on  the  part   of  his sons,  Dhrtarastra  became   distressed.    Vidura   consoled him  by  good    exhortations.  He  told  Dhrtarastra   about the  transience  of  life  and    the  importance   of  the   soul. When    the   battle  was  fiercely  going   on    in   the  battle- ground  of  Kuruksetra,  Vidura   ro    ained   with    Dhrta- rastra consoling  him  and  giving    him  good  advice.  The death  of  Bhlsma  was  an  unbearable  grief  to  Vidura.  He took  part  in  the  funeral  of  Bhlsma.    He   himself   placed the  body  on  the  funeral  pyre.  (M.  B.  Anusasana  Parva, Chapter  168,  Stanza    11). 8)  Pilgrimage.     When  Vidura  failed   in  his  attempt  to ward    off  a  pitched    battle   between  the  Kauravas  and the   Pandavas   he   felt    extremely   miserable.    Without taking  part  in  the  battle,   he  started  on   a   pilgrimage. Getting  the  news  at  Prabhasaksetra    about    the  end    of the  battle,    he  went  to  the  basin   of  river  Yamuna.    On the  way  he  heard  the  news    of  the    passing  away  of  Sri Krsna,   from  Uddhava.  Before    death   Sri  Krsna   had revealed  that  Vidura  had  heard  Uddhavaglta  from Maitreya.  This  book  which  is  in  the  form  of  a  conver- sation between  Vidura  and  Maitreya  contains  the  talk between  Kapila  and  Devahuti.  Description  of  the  line of  Manus,  sacrifice  of  Daksa,  story  oi'Dhruva,  story ofPrthu,  story  of  Puranjana  etc.  were  the  subjects  of  the talk.  (Bhagavata,  3-4) . 9)  End.  The  Bharata-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  Pandavas.  Still  he  spent  most  of  his  time with  the  old  Dhrtarastra.  Yudhisthira  came  to  Dhrta- rastra and  both  embraced  each  other.  Seeing  this Vidura  cried  aloud.  Vidura  advised  Yudhisthira  how to  carry  on  the  administration  of  the  new  government. After  this  he  decided  to  go  to  the  forest  to  spend  his last  days.  Dhrtarastra,  Gandhari,KuntI,  Vidura  and Sakuni  went  to  the  forest.  The  Pandavas  tried  in  vain to  prevent  them  from  going.  When  Dhrtarastra, Gandhari,  Kuntl,  Vidura,  Sanjaya  and  others  started for  the  forest,  even  Bhimasena  cried  aloud.  Pandavas 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  Satayupa,  a  hermitage  was  erected  and Vidura  and  the  others  lived  there. They  lived  there  for  nearly  six  years.  The  Pandavas  be- came unable  to  bear  the  separation  from  their  elders. Once  Dharmaputra  dreamt  about  his  mother.  Next  day the  Pandavas  went  to  the  banks  of  the  Ganges.  Pancall, Subhadra,  Uttara  and  many  people  of  the  city  followed them.  They  went  to  the  Satayupa-hermitage  and  saw Dhrtarastra  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.  Yudhisthira  was  greatly troubled. Next  day  at  dawn  when  Yudhisthira  went  to  bathe  in the  Ganges,  on  the  way  he  saw  Vidura  sitting  in  contem- plation with  a  stone  in  his  mouth.  Yudhisthira  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.  Yudhisthira'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  Yudhisthira  were  port- ions of  Dharmadeva.  After  this  Dharmaputra  made preparations  to  burn  the  body  of  Vidura.  Then  an  ethe- real 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. Asramavasika  Parva,  Chapters  26  to  28). Mention  is  made  in  Mahabharata,  Svargarohana  Parva, Chapter  5,  Stanza  22,  that  Vidura  entered  Svarga ( heaven)  and  stays  there  in  the  form  of  Dharmadeva. VIDURA  II.  A  Ksatriya  who  lived  in  Pancala.  The story  of  this  Vidura,  who  had  killed  a  Brahmin  because of  his  want,  is  given  in  Padma  Purana,  Bhumikhanda, Chapter  91.  The  story  is  given  below: Long  ago  there  lived  a  Ksatriya,  named  Vidura,  in Pancala.  Because  of  penury  he  killed  a  Brahmin.  After that  the  Ksatriya  discarded  his  lock  of  hair  and  Brahma- VIDORA 850 VIDYANATHA string  and  went  to  every  house  saying  "Look,  here  am I,  a  slayer  of  Brahmin.  Please,  give  alms  to  the  drunk- ard and  killer  of  a  Brahmin."  Saying  thus  he  walked from  house  to  house  and  took  alms.  But  he  did  not  get remission  of  Brahmahatya  (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 Candras"arma,  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  Candrasarma who  wore  no  sign  of  a  Brahmana,  what  he  was.  Candra- sarma  told  his  story  to  Vidura  who  in  return  told  him his  sinful  acts. At  this  time  another  Brahmin  named  Vedasarma  came there.  He  also  was  a  sinner.  The  three  of  them  told  each other  about  their  sinful  acts.  At  this  time  Vallala,  a Vaisya  came  there.  He  was  a  drunkard  who  had  killed cows.  These  four  desperate  sinners  travelled  together and  visited  several  tlrthas  (holy  baths).  But  they  did  not get  remission  of  their  sins.  At  last  they  started  for Kalanjaragiri. While  these  desperate  sinners  were  living  in  Kalanjara 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  Prayaga,  Puskara,  Sarvatlrtha and  Varanarf  and  bathe  in  the  Ganga  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. VIDORA.  A  king  of  the  Kuru  dynasty.  He  was  the  son born  to  the  great  king  Kuru  by  Subhaiigl,  a  damsel  of Dasarha  family.  Vidura  married  Sampriya,  a  princess of  Madhu  royal  family.  A  son  named  Anasva  was  born to  her.  (M.B.  Adi  Parva,  Chapter  95,  Stanzas  39-40). VIDURAGAMANARAJYALABHAPARVA.  A  sub-sect- ion of  Adi  Parva,  comprising  chapters  199  to  217,  in Mahabharata. VIDURATHA  I.  A  king  of  the  Vrsni  dynasty.  Informa- tion got  from  Mahabharata  about  this  king  is  given below. (i)  Viduratha  also  was  present  at  the  Svayarhvara  mar- riage of  Draupadl.  (M.  B.  Adi  Parva,  Chapter  185, Stanza  19). (ii)  In  Mahabharata,  Adi  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)  Viduratha  was  one  of  the  seven  famous  and  mighty kings  of  the  Yadu  dynasty.  (M.B.  Sabha  Parva,  Chapter 60,  Stanza  14). (iv)  Viduratha  was  a  close  friend  of  SiSupala,  Salva, Jarasandha  and  so  on.  Jarasandha  employed  this Viduratha  as  the  guardian  of  the  Eastern  entrance of  the  city  of  Mathura.  When  Sri  Krsna  killed  his brother  Dantavaktra,  Salva,  Sisupala  and  others,  Vidu- ratha ran  to  take  revenge  on  Krsna.  But  he  was  killed by  Sri  Krsna.  (Bhagavata,  Skandha  10). (v)  It  is  mentioned  in  Mahabharata,  Svargarohana Parva,  Chapter  5,  Stanza  16,  that  after  death  he  joined the  Vkvadevas. VIDURATHA  II.  A  king  of  the  Puru  dynasty.  It  is  men- tioned in  Mahabharata,  Adi  Parva,  Chapter  49,  Stanza 75,  that  Rksavan  hid  the  son  of  this  king  in  a  mountain and  saved  him  from  the  Ksatriya-extermination  of  Para- surama  and  at  that  time  spotted  leopards  brought  up this  child. VIDORATHA  III.  A  king  who  was  the  friend  of  the  her- mit Bhalanda.  This  king  had  two  sons  named  Suniti  and Sumati  and  a  daughter  named  Mudavati.  One  day  while Viduratha  was  hunting  in  the  forest,  he  saw  a  cleavage on  the  earth  caused  by  the  yawning  of  Kujrmbhasura. 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  asuraKujrmbha 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." Viduratha,  who  knew  everything  from  Suvrata,  lived cautiously.  One  day  his  daughter  was  carried  away  by this  Kujrmbhasura.  Suniti  and  Sumati  confronted  the asura  to  rescue  their  sister  but  were  made  captives. Finally  Vatsapri,  the  son  of  the  hermit  Bhalanda  killed the  Raksasa  (giant)  and  liberated  princess  Mudavati. (Markandeya  Purana,  Chapter  113). VIDURATHA  I.  A  king  born  in  the  family  of  Bharata, the  son  of  Dusyanta.  The  father  of  this  king  was  Sura- tha  and  his  son  was  Sarvabhauma.  (Bhagavata,  Skandha 10). VIDtJRATHA  II.  Brother  of  Dantavaktra.  When  Sri Krsna  had  defeated  Dantavaktra,  his  brother  Viduratha came  to  fight  with  Sri  Krsna  and  was  killed  in  the fight.  (Bhagavata,  Skandha  10) . VIDUSA.  A  king  of  the  Ariga  dynasty.  Ghrta  was  the father  of  king  Vidusa  and  Pracetas  was  his  son.  (Agni Purana,  Chapter  277). VIDYA  I.  A  maid  of  Devi  Uma.  (Mahabharata,  Vana Parva,  Chapter  231,  Stanza  48). VIDYA  II.  A  deity.  This  deity  is  worshipped  as  the  deity of  three  Vedas  which  are  the  most  important  of  the  reli- gious or  Vedic  literature.  Mention  is  made  about  this deity  in  the  preface  of  Rgvedabhasya  by  Sayana,  as follows. Once  Vidya  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  pro- tect the  treasure.  I  hate  disciples  who  are  jealous." VIDYADHARA(S).  A  group  of  semi-gods.  Vidyadharas, Apsarases  (celestial  maids),  Yaksas,  Raksasas,  Gandhar- vas,  Kinnaras  and  so  on  are  semigods.  Of  these  Kinnar- as  are  lute-players,  and  Vidyadharas  wear  garlands, and  all  these  groups  live  in  the  sky.  (Agni  Purana, Chapter  51).  It  is  mentioned  in  Mahabharata,  Adi Parva,  Chapter  56,  Stanza  8,  that  when  attracted  by spells  and  incantations,  Indra  went  to  the  Sarpasatra (serpent  sacrifice)  of  Janamejaya,  the  Vidyadharas walked  behind  him  (Indra). VIDYANATHA  (AGASTYA) .  A  Sanskrit  writer  on  rheto- rics. He  was  also  called  Agastya.  He  is  the  author  of Prataparudriyam.  The  real  name  of  Prataparudrlyam  is Par  taparudray  asobh  usanam . He  was  a  member  of  the  court  of  King  Prataparudra- deva  who  ruled  over  the  Kingdom  of  Warangal  from 1295  to  1323  A.D.  He  has  written  a  drama  of  five  acts, under  the  name  "Prataparudra  Kalyana."  Pratapa- rudrlyam is  a  book  on  rhetorical  figures. VIDYASAGARA 85l VIGRAHA  III VIDYASAGARA.      Father    of    Bhartrhari.    See     under Bhartrhari. VIDYATlRTHA.  A  holy  place  in  India.  It  is  mentioned in  Mahabharata,  Vana  Parva,  Chapter  34,  Stanza  52, that  those  who  bathe  in  this  tlrtha  (bath)  would  get knowledge. VIDYOTA.  The  son  born  to  Sage  Dharma,  by  his  wife Lamba,  the  daughter  of  Daksa.  (Bhagavata,  Skandha 6). VIDYOTA.     A  celestial   maid   of  Alakapurl.  Mention  is made  in  Mahabharata,  Anusasana  Parva,    Chapter  19, Stanza     45,     that     Vidyota    took  part   in    the    dance performed  in  honour  of  Astavakra,  the  hermit. VIDYUDDHARA.     A  Deva     Gandharva.      (See   under Nahusa) . VIDYUDRUPA.  A  Yaksa  who  was  the  favourite  of Kubera.  This  Yaksa  married  Madanika,  the  daughter of  Menaka.  Once  when  these  two  were  sitting  on mount  Kailasa  and  drinking  liquor  the  bird  Kaiika born  of  the  family  of  Garuda  came  there.  Vidyudrupa killed  Kaiika  after  a  small  fight. Hearing  about  the  death  of  Kanka,  his  brother Kandara  came  to  avenge  the  death  of  his  brother.  A fierce  battle  ensued  between  the  two,  in  which  Vidyud- rupa met  with  death.  After  this  Madanika  accepted Kandara  as  her  husband.  (Markandeya  Purana,  2,4, 28). VIDYUDVARCAS.  An  eternal  god  concerned  with offerings  to  the  manes.  (Mahabharata,  Anu£asana Parva,  Chapter  31). VIDYUJJIHVA  I.  A  Raksasa  (giant).  This  Vidyujjihva was  a  friend  of  Ghatotkaca.  He  was  killed  by  Duryo- dhana  in  the  battle  of  Bharata.  (M.B.  Bhlsma  Parva, Chapter  91,  Stanza  20) . VIDYUJJIHVA  II.  Husband  of  Surpanakha.  A  son named  Sambhukumara  was  born  to  the  couple.  As this  son  Sambhukumara  was  standing  like  a  young  tree in  the  forest  Dandakaranya,  Laksmana  cut  it  down  by his  sword.  Thus  Sambhukumara  died.  (Kamba Ra.ma.yana.  Aranya  Kanda) . VIDYUJJIHVA  HI.  One  of  the  important  Raksasa followers  of  Ravana.  This  giant,  by  his  sorcery  and witch-craft,  showed  Sita,  the  head  cut  off  from  the body  of  Sri  Rama  and  his  broken  bow,  to  make  her consent  to  become  the  wife  of  Ravana.  He  repeated this  stratagem  on  several  occasions.  (Valmiki  Rama- yana,  Uttara  Kanda,  Sarga  12). VIDYUJJIHVA  IV.     One  of  the  sons    born    to   ViSravas by  his  wife  Vaka.  Mention    is   made    in  Vayu    Purana that    this    Raksasa   lives  in  the  city  called  Arvaktala  in Patala  (underworld)  known  as  Mahatala. VIDYUNMALl  I.     A  son  of  Tarakasura.  He  was   one  of the  Tripuras.  (For  details  see  under  Tripura). VIDYUNMALl  II.  A  mighty  and  brave  Raksasa  who was  a  friend  of  Ravana.  After  the  death  of  Ravana, this  asura,  who  lived  in  the  Patala  (underworld)  stole away  the  sacrificial  horse  of  Sri  Rama  to  avenge  the death  of  Ravana.  Satrughna  killed  Vidyunmali  and redeemed  the  sacrificial  horse.  (Padma  Purana,  Patala Khanda) . VIDYUTA.  A  celestial  maid  of  Alakapurl.  It  is  stated in  Mahabharata,  Anusasana  Parva,  Chapter  19,  Stanza 45,  that  this  celestial  maid  performed  a  dance  in honour  of  the  hermit  Asfavakra. VIDYUTAKSA.  A  warrior  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  45,  Stanza  62). VIDYUTKESA.  A  Raksasa  (giant).  (For  details  see under  Praheti) . VIDYUTKESI.  A  Raksasa  King.  The  notorious  Sukes'I was  the  son  of  this  King.  (See  under  Suites  I) . VIDYUTPARIV'A.  A  celestial  maid  born  to  Kasyapa- prajapati  by  his  wife  Pradha.  It  is  mentioned  in  Maha- bharata, Adi  Parva,  Chapter  65,  that  celestial  maids such  as  Alambusa,  Vidyutparna,  MigrakesI,  Tilottama and  such  others  were  famous  for  their  beauty. VIDYUTPRABHA  I.     See  under  Muktaphalaketu. VIDYUTPRABHA  II.  A  hermit.  (Mahabharata,  Anu- sasana Parva,  Chapter  125). VIDYUTPRABHA  III.  A  Danava  (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  Siva  and  the  kingdom  of Kusadvlpa,  as  boons.  (M.B.  Anulasana  Parva,  Chapter 14). VIDYUTPRABHA  I.  Ten  celestial  maids  of  Northern quarter  .(M.B.  Udyoga  Parva,  Chapter  111,  Stanza  21) . VIDYUTPRABHA  II.  Grand-daughter  of  Mahabali. (See  under  Srldatta) . VIGAHANA.  A  famous  King,  born  in  Mukuta  Varhsa. (Mahabharata,  Udyoga  Parva,  Chapter  74,  Stanza  16). VIGHANA.  A  giant  on  the  side  of  Ravana.  (Valmiki Ramayana,  Sundara  Kanda,  Sarga  6). VIGRAHA  I.  One  of  the  two  attendants  given  to Subrahmanya  by  the  ocean.  The  other  one  was  Sari- graha.  (M.B.  Salya  Parva,  Chapter  45,  Stanza  50) . VIGRAHA  II.  One  of  the  six  attributes  of  Kings.  (See under  Sadguna) . VIGRAHA  'ill!  (Image). 1 )  General  information.     God,   who   is  not  discernible  to the  outward  senses,  is  given  embodiment  and  consecrat- ed   in   places   of  worship    by  people.  These  figures  are called    Vigrahas    (idols    or     images).   People   worship Salagrama,    (a   kind    of  ammonite   found   in  the  river Gandaki),     Banalinga     (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-mysteri- ous (3)   Evident.  Salagrama,    Phallus  etc.  belong  to  the group   mysterious.   The   Mukhaliuga,    considered  to  be the  image  of  Trimurti    (Brahma,   Visnu,   Siva)    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,  wor- ship fierce  gods  whereas  those  who  wish  for  peace, worship  peaceful  Gods.  ViSvarupa,  (assuming  all shapes) ,  Narasirhha  (the  man-lion) ,  VatapatraSayi  (as lying  on  banyan-leaf)  and  Paras' urama  are  fierce  forms of  Visnu.  Destroying  Kama  (cupid)  Gaja  and  Tripura are  fierce  forms  of  Siva  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  mater- ials used,  the    images   are   divided   into   three   groups. VIGRAHA  III 852 VIHUNDA 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   Saivite   or Vaisnavite.  There  will  be   one  or   two   other   images. Worship    of  Devi  (Goddess)  is  one  of  them.  The  Saivi- tes  will  worship  ParvatI  also  after  Siva  and  the   Vaisna- vites  Mahalaksmi   also  after  Visnu.  In  South  India  the worshippers  are  Saiviles  and  Vaisnavites. 4)  Saivites.  In  India  a  large  number   of  people  worship Siva.  There  is  not  much  difference  in  the  mode  of  wor- ship of  these  various  people.  There  are  worships  which are  in  accordance  with  the  Vedas   and   which  are    not. Forms   of  worship  which  are Sattvika  (of  goodness)  and which  are  not,  could  be  seen.  The  Saiva  worship  called Parasupada  is  very  ancient.  The  phallus  at   Gudimalla is    considered    to    be  as  old  as  B.C.  2nd  century.  From this  it  could  be  inferred  how  old,  the  Saivite  worship  is in  India. 5)  The  Saivite  images.  Of  the    emblems   denoting   Siva, 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  immov- able;   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  Siva.  There  are  various  kinds  of  images meant  to  reveal  various  attributes  of  Siva.  Lingodbhava (originated    from    Phallus),     Candrasekhara,    Raudra, Umasamhita  (with  Uma)  etc.  are  some  of  them.  Kama- ntaka  (killing  Kama  or  Cupid ),  Gajari  (enemy  of  Gaja) , Kalari    (Enemy  of  Yama)  and  Tripuradahaka  (burn- ing Tripura)    are   figures   of  extermination.    Siva   has the   figures    of  blessing    Candesa,   Visnu,  NandKvara, Vighnesa  and  Arjuna  also.  There  are   a    large    number of  images  in  various  dancing  poses. There  are  four  other  figures  of  Daksinamurti,  such  as  the explanation,  knowledge,  yoga  ( or  meditation,  contem- plation and  other  ways  of  union  with  the  Universal Soul)  and  Vmadhara  (carrying  a  lute) .  A  few  other forms  are  Bhiksataka  (begging  alms),  Kapaladharl (wearing  skulls),  Gangadhara  (bearing  the  Ganges), Ardhanarlsvara  (God  half  of  whom  is  a  woman), Vrsabhavahana  (seated  on  a  bull) ,  Visabhaksaka  (eat- ing poison)  etc.  The  figures  of  Sada<iva,"  Manes' a, EkadaSarudras  (eleven  Rudras) ,  Vidyesvara  and  Murt- yastaka  are  seen  occasionally  here  and  there.  There are  scriptures  describing  these  figures. 7)  The  Devas  (gods)  connected  with  Siva.   Among  the  gods connected   with    Siva,    first  place  is  given  to  Ganapati. Worship   of  Ganapati    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  Ganapati  are  not scarce.  The  position  of  Ganapati  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 Saivite  temples. There  are  images  of  Ganapati  in  the  postures  of   stand- ing 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)  Subrahmanya.      Subrahmanya   is  worshipped  only  in South  India.  Subrahmanya  is  known  by  various  names such  as  Kumara,  Muruka,  Karttikeya,  Skanda,  Arumu- kha,    Guha,    and  so  on.  Temples  dedicated  to  Subrah- manya 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 Saugha  period,  to  the  fact  that  Subrahmaaya-worship was  prevalent  in  South  India.  On  excavation  at  the place  Nagarjunakonda  in  the  District  of  Guntur,  images of  Subrahmanya  were  found  under  the  earth.  They were  as  old  as  3rd  century  B.C. Images  of  Subrahmanya  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  pea- cock also. 9)  Other  images.  Images  of  Sakti,  Laksmi,  Earth-goddess, SarasvatI,  Saptamatrs  (Seven  Mothers),  Jyestha,  Visnu, the    ten   incarnations,    the    planets  such  as  the  sun  etc. the  deities  of  the    weapon    like   the    thunderbolt,    Sakti (lance),  NandikesVara,  Candesvara,  Sasta,  Ksetrapala, Brahma,  Guardians  of  the  zones,  Asvinldevas,  half  gods, etc.  are  also  dedicated  and  worshipped  in  temples. VIHAjvIGA.  A  serpent  (naga)  born  in  the  race  of  the Naga  Airavata.  It  is  mentioned  in  Mahabharata,  Adi 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. VIHA&GAMA.  A  soldier  of  the  giant  Khara.  This  Khara who  confronted  Rama  and  Laksmana  in  Dandakaranya (forest  Dandaka)  had  twelve  army  captains  under  him, including  Vihangama,  (Valmiki  Ramayana,  Aranya Kanda,  Sarga  26) . VIHAVYA.  The  son  of  Varcas  who  was  born  in  the dynasty  of  Grtsamada.  Vitatya  was  the  son  of  this Vihavya.  (M.B.  Anusasana  Parva,  Chapter  30,  Stanza 61). VIHUjVpA.  An  asura.  This  asura  was  the  son  of  the  mighty and  great  Asura  Hunda.  At  the  time  of  the  fierce  battle between  the  devas  and  the  asuras,  this  mighty  asura Hunda  and  Nahusa  confronted  each  other  and  Hunda was  killed.  After  this  Vihunda,  the  son  of  Hunda  fought with  Nahusa.  In  the  earlier  part  of  the  battle  Vihunda and  his  army  suffered  defeat.  Vihunda  began  to  do penance  in  order  to  defeat  the  Devas  who  got  terrified at  this  and  went  to  Mahavisnu  and  prayed  for  protect- ion. Visnu  consoled  them  saying  that  he  would  take necessary  steps.  When  the  Devas  were  gone,  Visnu  took the  form  of  a  beautiful  woman  and  went  in  search  of Vihunda.  They  met  each  other  in  the  garden  Nandana. Vihunda  fell  in  love  with  her.  He  wanted  to  marry  her. She  said,  "Oh,  Handsome  Vihunda,  I  have  no  objection to  be  your  wife.  But  there  is  a  condition,  you,  must gather  seven  crores  of  Kamoda  flowers  and  offer  them as  oblation  to  Siva,  and  then  make  a  garland  of Kamoda  flowers  and  put  it  on  my  neck.  From  that day  onwards  I  am  yours." Vihunda  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  condi- tion, laid  by  the  damsel,  was  a  deceit  played  upon  him, VIJAYA  I 853 VIJAYALAKSMl he  stood  perplexed  when  the  hermit  Sukra  saw  him. He  told  the  hermit  everything.  Then  Sukra  told  him, "Kamoda  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  Gangadvara.  When  she  laughs pure  white  fragrant  flowers  fall  from  her  lips,  on  the water  of  Ganga,  every  moment.  When  she  is  sad,  the flowers  that  fall  from  her  lips  will  be  red." Vihunda  started  for  Gaugadvara.  Narada  knew  this. He  came  to  Vihunda  and  said,  "It  is  difficult  to  reach Gangadvara  and  please  Kamoda,  and  obtain  the  flower. So  the  easiest  way  is  to  gather  the  flowers  that  come down  through  the  water  of  Ganga."  Vihunda  agreed. He  took  his  seat  on  the  bank  of  Ganga  and  waited  for the  flowers  to  come. Narada  decided  to  cause  harm  to  Vihunda.  So  he  went to  Kamoda  and  by  way  of  telling  her  news,  he  inform- ed her  that  the  hermit  Bhrgu  had  cursed  Mahavisnu and  changed  him  into  a  man.  On  hearing  this  Kamoda began  to  cry.  Red  flowers  fell  from  her  lips.  They  were carried  down  in  cluster  by  the  water  of  Ganga.  Vihunda fathered  them  and  went  to  the  dwelling  place  of  Siva, iva  and  Parvatl  saw  this  by  their  inward  eyes.  Parvatl did  not  like  the  idea  of  offering  red  flowers  at  the  feet of  her  beloved  husband.  Siva  found  out  a  remedy  for it.  He  advised  Parvatl  to  offer  pure  white  flowers  at  his feet  standing  as  a  boy.  Vihunda  came  with  red  flowers Parvati  appeared  in  the  form  of  a  boy.  Both  began  to vie  with  each  other  in  offering  flowers  at  the  feet  of Siva.  Gradually  it  changed  to  a  fight  between  the  boy and  Vihunda.  In  the  fight  Vihunda  was  killed.  ( Padma Purana,  Bhumi  khanda,  some  chapters  from  119). VIJAYA  I.  A  minister  of  Dagaratha.  (Valmiki Ramayana, Balakanda,  Sarga  7,  Stanza  3). VIJAYA  II.  A  gate-keeper  of  Vaikuntha.  (See  under Jaya) . VIJAYA  III.  A  Son  of  Pururavas.  It  is  mentioned  in Bhagavata,  Skandha  9,  that  Ayus,  Srutayus.  Satyayus, Raya,  Vijaya  and  Jaya  were  the  sons  born  to  Purura- vas, by  UrvaSi. VIJAYA  IV.  A  King  of  Kosala.  It  is  stated  in Brahmanda  Purana,  Chapter  73,  that  ihis  King  Vijaya of  Kosala  confronted  Paraiurama  and  was  defeated. VIJAYA  V.  This  was  the  secret  name  given  to  Arjuna by  Dharmaputra  during  the  time  of  their  pseudonymity. (M.B.  Virata  Parva,  Chapter  5,  Stanza  35), VIJAYA  VI.  One  of  the  hundred  sons  of  Dhrtarastra. He  joined  with  Jaya  and  Durjaya,  two  Kauravas  and fought  with Nila,  Kasya  and  Jayatsena.  (M.B.  Drona Parva,  Chapter  25,  Stanza  45). VIJAYA  VII.  The  name  Vijaya  is  used  as  a  synonym of  Siva  in  Mahabharata,  AnuSasana  Parva,  Chapter  17, Stanza  51. VIJAYA  VIII.  The  name  Vijaya  is  used  as  a  synonym of  Visnu  in  Mahabharata,  Anusasana  Parva,  Chapter 146,  Stanza  21. VIJAYA  IX.  A  King  who  ruled  over  the  city  ofVaranasi. Vijaya  destroyed  the  city  of  Khandavl  and  the  forest Khandava  rose  there.  Later  he  gave  the  forest  to  Indra. The  most  powerful  King  of  this  dynasty  was  Uparicara (Kalika  Purana,  Chapter  92) . VIJAYA  X.  A  country  of  ancient  India  famous  in  the Puranas.  (Mahabharata,  Bhlsma  Parva,  Chapter  9, Stanza  45) . VIJAYA  XI.     The  trident  of  Siva.    During    the  journey to  Bhadravata,  of  Subrahmanya,  this  trident  Vijaya  of Siva  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 Gandlva  and  as  strong  as  the  bow  Sarngadhanus  of Sri  Krsna.  The  bows  of  the  Devas,  considered  to  be most  divine,  are  Vijaya,  Gandlva  arid  Sarriga.  Vijaya belongs  to  Indra,  Gandlva  to  Varuna  and  Saruga  to Visnu.  Once  Druma,  akimpurusa(dcmi  god)  who  lived in  the  mountain  Gandhamadana  got  Vijaya  from  Indra. After  thatRukmi,  his  disciple  got  this  bow  from  Druma. (M.B.  Udyoga  Parva,  Chapter  158,  Stanza  3). VIJAYA  XIII.  The  divine  bow  of  Karna.  It  is  said  that this  bow  was  the  most  divine  of  all  weapons.  This  bow which  was  made  by  Visvakarma,  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  Parasurama.  Karna  got  it  from  Parasu- rama. It  is  said  that  this  bow  was  superior  to  Gandlva. It  was  with  the  help  of  this  bow  that  Parasurama  con- quered the  Ksatriyas  twentyone  times.  (M.B.  Karna Parva,  Chapter  31,  Stanza  42) . VIJAYA  I.The  daughter  of  King  Dasarha.    The  emperor Bhumanyu  married  her.  A  son  named  Suhotra  was  born to  the  couple.  (M.B.  Adi  Parva,  Chapter  95,  Stanza  33) VIJAYA  II.     Daughter  of  Uyutiman,  the  King  of  Madra- desa.    This  Vijaya  was  the  wife  of Sahadeva  the  son    of Pandu.  It  is  mentioned  in    Mahabharata,    Adi    Parva, Chapter  95,  Stanza  80,  that  a  son  named  Suhotra    was born  to  Sahadeva  by  Vijaya. VIJAYA    III.     A  synonym  of  Devi  Durga.  (M.B.  Virata Parva,  Chapter  6,  Stanza  16). VIJAYADASAMI.  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  (Sep- tember-October) it  is  known  asNavaratri  (Nine  nights) and  as  it  continues  up  to  Dasami  (the  tenth  night)  it is  called  Dasra.  The  Hindus  believe  that  the  Vijaya- dasaml  (the  victorious  tenth)  was  the  day  on  which Devi  Durga  killed  Mahisasura  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.  SarasvatI  is  considered  the  trans- figuration of  Durga.  As  people  became  less  superstiti- ous, they  began  to  consider  the  story  of  killing  Mahisa- sura as  a  metaphorical  saying,  to  mean  the  killing  of ignorance.  So  the  day  of  victory  of  Devi  Durga  (the  same as  SarasvatI)  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  Devi  and with  devotion  and  worship  receives  them  back  from Devi  on  the  VijayadaSaml  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  Mahisasura  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  Vanci Royal  family. VIJAYALAKSMl.  One  of  the  eight  Laksmls.  The  duty of  Vijayalaksml  was  keeping  the  treasury  of  Brahma. Once  she  showed  carelessness  in  her  duty.  So  Brahma V1JITASVA cursed  her  to  go  and  guard  the  gate  tower  of  Ravana. Accordingly  VijayalaksmI  guarded  the  gate  of  Lanka under  the  name  Lankalaksml.  When  she  was  hit  by Hanuman  she  obtained  her  original  form  and  returned to  the  world  of  Devas.  (See  under  LaukalaksmI)  . VIJITASVA.  One  of  the  five  sons  of  emperor  Prthu. Vijitas'va  decided  to  perform  one  hundred  horse- sacrifices  and  completed  ninetynine.  Seeing  this  Indra feared  that  he  might  be  deposed.  So  he  stealthily  took away  the  sacrificial  horse  of  Vijitas'va. There  was  a  fierce  battle  between  Indra  and  Vijitas'va in  which  Indra  was  defeated,  and  Vijitasva  recovered the  stolen  horse  from  Indra.  It  was  from  that  day  on- wards that  this  son  of  Prthu  got  the  name  Vijitas'va. Being  pleased  with  the  King  at  this  expert  fighting, Devendra  taught  him  the  art  of  vanishing.  (Bhagavata. Skandha  4)  . VIJVALA.  Son  of  the  bird  Kufijala  which  was  a  famous scholar.  (For  further  details  see  under  Subahu.  XIV). VIKADRU.  A  noble  Yadava.  It  was  this  Vikadru  who brought  to  the  notice  of  Sri  Krsna  the  fact  that  Jara- sandha  had  dared  to  attack  Mathurapuri  for  the  eight- eenth time.  (M.B.  Sabha  Parva,  Chapter  17). VIKALPA.  An  ancient  country  of  India  famous  in  the Puranas.  (Mahabharata,  Bhisma  Parva,  Chapter  9, Stanza  59)  . VIKA&KATAPARVATA.  A  mountain  in  the  vicinity of  Mount  Meru.  (Devi  Bhagavata,  Skandha  8). VIKARNA  I.  One  of  the  hundred  sons  of  Dhrtarastra. The  following  information  is  available  in  Mahabharata about  this  valiant  fighter. (i)  Vikarna,  the  son  of  Dhrtarastra  was  one  of  the eleven  maharathas.  (great  warriors)  .  (M.B.  Adi  Parva, Chapter  63,  Stanza  39). (ii)  Among  the  disciples  of  Drona,  who  attacked  Dru- pada,  Vikarna  was  one.  (M.B.  Adi  Parva,  Chapter  137, Stanza  19).  ' (iii)  Vikarna  was  present  at  the  Svayarhvara  (marriage) of  Draupadi  (M.B.  Adi  Parva,  Chapter  185,  Stanza  1). (iv)  Vikarna  was  one  of  those  kings  who  stood  silent and  sad,  being  unable  to  answer  the  questions  put  by Draupadi  when  she  was  about  to  be  stripped  of  her clothes.  (M.B.Sabha  Parva,  Chapter  68,  Stanza  1). (v)  Once  Kama  reviled  at  Vikarna.  (M.B.  Sabha  Parva, Chapter  68,  Stanza  80)  . (vi)  At  the  time  of  the  theft  of  the  cows  of  king Virata  by  Duryodhana  and  his  brothers.  Vikarna fought  against  Arjuna.  (M.B.  Virata  Parva,  Chapter  54, Stanza  9). (vii)  A  severe  fight  followed  in  which  the  defeated Vikarna  fled  from  the  battle-ground.  (M.B.  Virata Parva,  Chapter  54,  Stanza  41)  . (viii)  Hitby  the  arrow  of  Arjuna,  Vikarna  was  wounded and  he  fell  down  from  the  chariot.  (M.B.  Virata  Parva, Chapter  51,  Stanza  41  ). (ix)  On  the  first  day  of  the  battle  of  Bharata,  Vikarna entered  in  a  combat  with  Srutasoma.  (M.B.  Bhisma Parva,  Chapter  45,  Stanza  58)  . (x)  He  fought  with  Sahadeva.  (M.B.  Bhisma  Parva, Chapter  7  1  ,  Stanza  21). (xi)  Abhimanyu  defeated  Vikarna.  (Bhisma  Parva, Chapter  78,  Stanza  21). (xii)  Ghatotkaca  defeated  Vikarna.  (Bhisma  Parva, Chapter  92,  Stanza  36). 854 V1KRAMADITYA ( xiii)  There  was  a  combat  between  Nakula  and  Vikarna- (BhTsma  Parva,  Chapter  110,  Stanza   11). (xiv)    He    fought     with    Bhimasena.      (Bhisma    Parva, Chapter  113). (xv)  He  fought  with  Sikhandi.  (Drona  Parva,    Chapter 96,  Stanza  31) . (xvi)   He  fought  with  Nakula  and  was  defeated.  (Drona Parva,  Chapter  107,  Stanza  30). (xvii)    Bhimasena  killed   him.    (Drona  Parva,    Chapter 137,  Stanza  29). V1KARIVAII.  A  hermit  devoted  to  Siva.  Mention  is  made in  Mahabharata,  Anusasana  Parva,  Chapter  14,  Stanza 99,  that  Siva  was  pleased  with  the  devotion  of  this  hermit and  appearing  before  him  granted  him  boons. VIKARNA  III.  A  country  of  ancient  India.  The  warriors of  this  country  joined  the  army  of  Sakuni  and  fought against  the  Pandavas.  (Mahabharata  Bhisma  Parva, Chapter  51,  Stanza  15). VIKARTANA.  A  king  of  the  Solar  dynasty  who  was afflicted  with  leprosy.  It  is  stated  in  Padma  Purana, Uttarakhanda,  Chapter  135,  that  he  got  recovery  from the  disease  by  bathing  in  the  river  Sabhramati. VIKATA  I.  A  brother  of  Prahasta.  (See under  Akampana) . VIKATA  II.  A  character  in  the  story  of  Pancatantra. (See  under  Pancatantra). VIKATA  II  I.  (VIKATANANA).  One  of  the  hundred  sons of  Dhrtarastra.  In  the  Bharata-battle,  fourteen  sons  of Dhrtarastra  joined  together  and  wounded  Bhimasena. Vikata  was  one  of  them.  This  Vikaja  was  killed  by Bhimasena.  (Mahabharata,  Kama  Parva,  Chapter  51). VIKATA.  A  giantess  in  the  harem  of  Ravana.  She  tried to  entice  Sita  for  Ravana.  (ValmlkiRamayana,  Sundara Kanda,  Sarga  23,  Stanza  15). VIKAfHINl.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  18) . VIKRAMADITYA.  Vikramaditya,  who  is  believed  to  be one  of  the  mighty  emperors  of  Bharata,  was  an  extra- ordinarily wise,  righteous  and  valiant  ruler.  There  are several  stories  in  all  the  languages  of  India,  prevalent  every- where. They  are  generally  called  Vikramaditya  stories. Vikramaditya  was  the  son  of  Mahendraditya,  King  of Ujjayini.  Mahendraditya  and  his  wife  Saumyadars  ana were  in  great  distress  as  they  were  childless.  Sumati, the  Prime  Minister,  Vajrayudha,  the  army  commander, and  Mahldhara,  the  priest,  were  as  distressed  as  the royal  couple.  The  King  and  the  queen  engaged  them- selves 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  Kailasa  and  told  Rudradeva  of  their grievances.  They  said,  "Oh  !  Lord  !  All  the  asuras exterminated  by  yourself  and  Mahavisnu,  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  ex- terminate all  the  Barbarians  on  the  earth,  should  take incarnation." Siva  agreed  and  sent  the  devas  back  to  their  world. Then  he  called  Malyavan  and  told  him  to  take  birth as  the  son  of  Mahendraditya  in  the  city  of  Ujjayini. VIKRAMASILA 855 VIKUMTHANA Siva  added.  "You  should  exterminate  all  the  Barbarians and  reinstate  rituals  and  ceremonies.  The  Yaksas, Raksasas,  ghosts  etc.  will  be  under  your  control.  You will  be  an  emperor  there  with  divine  powers."  Accord- ingly Malyavan  took  birth  as  the  son  of  Mahendra- ditya.  That  infant  was  Vikramaditya  who  became  a mighty  emperor  later.  (Kathasaritsagara,  Visamaslla- lambaka,  Tarariga  1  ). VIKRAMASILA.  A  King  praised  in  the  Markandeya Purana.  Kalindi  was  his  wife  and  Durgama  his  son. VIKRANTA.  A  King  who  was  the  father  of  Sudhrti andthesoncfKingDama.lt  is  mentioned  in  Vayu Purana,  Chapter  86,  that  Vikranta  was  an  ideal  King who  loved  and  cared  for  his  subjects. VIKRTA.  It  is  mentioned  in  Mahabharata,  Santi Parva,  Chapter  196,  that  this  was  the  name  adopted by  Kamadeva  (Cupid)  when  he  argued  with  Iksvaku, in  the  form  of  a  Brahmin. VIKRT1.  A  King  of  the  family  of  Yayati.  This  King's father  was  Jirnuta,  and  his  son  was  Bhimaratha. (Bhagavata,  Skandha  9). VIKSARA.  A  noble  asura  born  to  Kasyapa  Prajapati by  his  wife  Danu.  The  most  powerful  of  the  Danavas (asuras)  given  birth  to  by  Danu.  were  Viksara,  Bala, Vira  and  Vrtra.  (M.B.  Adi  Parva,  Chapter  65,  Stanza 33) .  Of  these  Viksara  took  rebirth  later  as  King Vasumitra.  (M.B.  Adi  Parva,  Chapter  67,  Stanza  41). VIKUKSI.  Asonoflksvaku.lt  is  said  that  Iksvaku was  born  from  the  spittle  of  Manu.  It  is  stated  in  Devi Bhagavata,  Skandha  7,  that  after  the  death  of  Saryati, the  Raksasas  (giants)  attacked  Ayodhya  and  the  sons of  the  King  having  fled  to  different  directions,  Iksvaku continued  the  dynasty  of  Saryati  in  Ayodhya.  Hundred sons  beginning  with  Vikuksi,  were  born  to  Iksvaku. 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  Ayodhya, and  carried  on  administration. One  day  King  Iksvaku  resolved  to  conduct  the  great sacrifice  of  offering  to  the  manes  called  Mahapralaya- Sraddha,  for  which  preparations  were  speedily  made. The  hermits  such  as  Vasistha  and  others  arrived according  to  invitation.  He  sent  his  son  Vikuksi  to  the forest  to  bring  the  required  amount  of  flesh  for  the sacrifice.  Vikuksi  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  Vasistha  the  family  priest  for  proksana (sprinkling  of  holy  water  on  the  animals  before  sacri- fice).  But  Vasistha  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  Vikuksi  from  his country  for  this  misdeed.  Thus  because  he  had  eaten a  Saga  (hare)  Vikuksi  got  another  name  Saiada. Sasada  not  at  all  caring  about  the  misfortune  that  be- fell him,  went  to  the  forest  and  lived  on  fruits  and roots  and  worshipped  Devi,  with  ardent  devotion. Iksvaku  died.  Sa<ada  knew  this  and  returned  to Ayodhya  and  assumed  reign.  He  performed  several sacrifices  on  the  banks  of  river  Sarayu.  The  famous Kakutstha  was  the  son  of  this  Vikuksi.  (Devi Bhagavata,  Skandha  7). VIKUiVDALA.  A  Vaigya  who  obtained  heaven  by bathing  during  the  month  Magha  in  the  waters  of Kalindi.  This  Vaisya  was  a  deplorable  sinner.  Still  the men  of  Kala  (Yama)  sent  Vikundala  to  heaven  without minding  his  sins.  This  story  occurs  in  Padma  Purana, Adi  Khanda,  Chapter  30,  as  follows: In  days  of  old  there  lived  a  Vaisya  named  Hema- kundala  in  the  great  kingdom  of  Nisadha.  He  was  a devotee  and  worshipper  of  devas  and  Brahmanas.  He carried  on  trade  and  agriculture  and  by  plundering he  amassed  much  wealth. Hemakundala  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  through- out the  whole  of  his  life,  he  gave  alms  as  stipulated in  the  Puranas.  After  entrusting  the  family  affairs  to his  sons  Srlkundala  and  Vikundala,  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  discard- ed 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,  Vikundala  got  heaven  and Sri  Kundala  got  hell. Vikundala  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  well- versed  in  all  branches  of  knowledge.  He  was  the  son of  Harimitra.  His  hermitage  was  on  the  southern bank  of  Yamuna.  Yourself  and  the  Brahmin  became friends  in  the  forest.  Because  of  that  friendship  you were  enabled  to  take  bath  in  two  Magha  months  in the  holy  waters  of  Kalindi  which  is  capable  of  washing all  the  sins  away.  By  the  first  Magha  bath  you  got remission  of  your  sins.  By  the  second  Magha-bath you  became  eligible  for  the  attainment  of  heaven." VIKUNJA.  An  ancient  country  in  India.  Mention  is made  in  Mahabharata,  Bhisma  Parva,  Chapter  56, Stanza  9,  that  it  was  the  warriors  of  this  country  who stood  with  the  king  Brhadbala  on  the  left  wing  of  the Garuda  Vyuha  of  the  army  formed  by  Bhisma,  in  the battle  of  Bharata. VIKWTHA  (VAIKWTHA).  A  group  of  Devas (gods)  in  the  Manvantara  of  Raivata.  There  were fourteen  Devas  in  this  group.  The  mother  of  these gods  was  Vikuntha.  (Brahmanda  Purana,  2,  36,  57) . VIKWTHANA.  A  son  born  to  Hasti,  a  king  of  the Lunar  dynasty  by  Yasodhara  the  princess  of  Trigarta. Sudeva,  a  princess  of  the  dynasty  ofDasarna  was  his VILASA 856 VINAYAKACATURTH 1 wife.  Ajamidha  was  the  son  born  to  Vikunthana  by his  wife  Sudeva.  (M.  13.  Adi  Parva,  Chapter  95, Stanza  35) . VILASA.  A  hermit  who  was  the  friend  of  Bhasa.  This hermit  did  penance  in  Pascimalata.  It  is  mentioned in  Yogavasistha  that  Vilasa  and  Bhasa  attained  heaven by  pure  knowledge. VILOHITA.  A  Raksasa  (giant)  who  was  the  son  of Kasyapa.  It  is  mentioned  in  Vayu  Purana,  Chapter  69, that  Vilohita  had  three  heads,  three  legs  and  three hands. V1LOHITA  (M).  A  hell.  (See  the  section  Naraka under  Kala) . VILOMA  (VILOMA).  A  King.  In  Bhagavata,  King Viloma  is  stated  as  tne  son  of  King  Vahni  (Fire)  and in  Visnu  Purana,  as  the  son  of  Kapotaroma. VIMADA.  A  truthful  King.  Once  a  princess  named Kamadyu  accepted  Vimada  as  her  husband  at  her Svayarhvara  marriage.  The  Kings  and  princes  who were  present  became  jealous  of  Vimada  and  prepared for  war.  The  helpless  Vimada  praised  the  AsvinTdevas. The  gods  defeated  the  enemies  and  gave  the  bride  to Vimada.  (Rgveda,  Mandala  1,  Anuvaka  17,  Sukta 117). VIMALA  I.  A  King.  Vimala  who  was  the  King  of South  India  was  the  son  of  Sudyumna.  (Bhagavata, Skandha  9) . VIMALA  II.  A  King  of  the  city  of  Ratnatata.  At  the time  of  the  horse-sacrifice  of  Sri  Rama,  this  King rendered  a  good  deal  of  help  to  Satrughna.  (Padma Purana,  Patala  Khanda,  Chapter  17). VIMALA.  A  female  calf  born  from  Rohim,  the  daughter of  Surabhi.  Rohinl  had  two  daughters  called  Vimala and  Anala.  (M.B.  Adi  Parva,  Chapter  66,  Stanza  67). VIMALAPIiyDAKA.  A  naga  (serpent)  born  to  Praja- pati  KaSyapa  by  his  wife  Kadru.  (M.B.  Adi  Parva, Chapter  35,  Stanza  8). VIMALASOKATlRTHA.  A  holy  place.  It  is  stated in  Mahabharata,  Vana  Parva,  Chapter  14,  Stanza  69, that  he  who  spends  a  night  in  this  holy  place,  observing celibacy,  would  attain  heaven. VIMALATlRTHA.  A  holy  place.  In  the  lakes  of  this place,  fishes  having  the  colour  of  gold  and  of  silver  play. Mention  is  made  in  Mahabharata,  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. VIMALODAKA.  Once  Brahma  performed  a  sacrifice on  the  Himalayas.  SarasvatI  attended  this  sacrifice,  on which  occasion  she  adopted  the  name  Vimalodaka. (M.B.  Salya  Parva,  Chapter  88,  Stanza  29). VIMOCANA.  A  holy  place  on  the  boundary  of  Kuru- ksetra.  By  taking  bath  in  this  tlrtha  and  leading  a life  without  anger,  the  sins  incurred  by  receiving  bribes would  be  remitted.  (M.B.  Vana  Parva,  Chapter  83, Stanza  161). VI  MSA.  The  eldest  son  of  King  Iksvaku.  It  is  stated  in AsVamedha  Parva,  Chapter  4,  Stanza  4;  that  he  had  a son  named  Vivirhs'a. VIMUCA.  A  South  Indian  hermit.  (Mahabharafa.  Santi Parva,  Chapter  208,  Stanza  28). VIMUKHA.  A  hermit  of  ancient  India.  This  hermit is  member  of  the  assembly  of  Indra.  (M.B.  Sabhfi  Parva, Chapter  7) . VINADl.  A  river  of  India  famous  in  thePuranas.  (M.B. Bhlsma  Parva,  Chapter  9,  Stanza  97). VINASANA  I.  A  tlrtha  (holy  bath) .  It  is  mentioned in  Mahabharata,  Vana  Parva,  Chapter  82,  that  in  this holy  bath  SarasvatI  lives  in  invisible  form. VINASANA  II.  Another  holy  place.  In  Mahabharata, Vana  Parva,  Chapter  84,  Stanza  112,  mention  is  made that  one  could  obtain  remission  of  all  sins  and  the  fruits of  Vajapeyayajna  by  visiting  this  holy  place. VINASANA.  An  asura  born  to  Prajapati  KaSyapa  by his  wife  Kala  (Kalika).  (M.B.  Adi  Parva,  Chapter 65,  Stanza  34) . VINATA.  A  captain  of  the  monkey  army  which  fought for  Sri  Rama.  Under  Vinata,  the  son  of  Sveta,  there were  eight  lakhs  of  monkey-soldiers.  (Valmlki  Rama- yana,  Yuddha  Kanda,  Sarga  26) . VINATA.  A  wife  of  Kasyapa.  Kasyapa  took  the  daughters of  Daksa  such  as  Vinata,  Kadru  and  others  as  wives. Two  sons,  Aruna  and  Garuda  and  a  daughter,  Sumati were  born  to  Vinata.  (Details  relating  to  Sumati  are given  in  Chapter  19  ofBrahmanda  Purana).  The  Nagas (serpents)  were  horn  to  Kadru.  For  details  see  under Garuda. VINATASVA.  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. (Vayu,  85:19). VINAYAKA  I.  A  devata  of  the  Ganas  (guards  of  Siva). (Mahabharata,  Anusasana  Parva,  Chapter  150,  Stanza 25). VINAYAKA  II.     Ganapati. VINAYAKACATURTH  I.  One  of  the  important  festivals of  the  Hindus.  This  is  called  the  day  of  worship  of Ganesa.  The  Caturthi  (4th  day)  of  the  bright  lunar fortnight  in  the  month  of  Sirhha  is  the  birth  day  of Ganapati.  It  is  a  famous  festival  in  North  India.  They make  the  images  of  Ganapati,  every  year,  and  make offerings  to  them  on  this  particular  day. It  is  believed,  that  he  who  sees  the  moon  on  Vinayaka Caturthi,  will  be  subjected  to  dishonour  and  derision. This  belief  is  based  on  the  following  story. Ganapati  is  very  fond  of  sweetmeat  especially  Kozhuk- katta  (globular  solid  sweetmeat,' called  Modaka) .  It  is the  custom  in  North  India  to  worship  Ganapati  by offering  these  sweetmeats,  even  today,  with  all  kinds of  festivities.  On  one  birthday  Ganapati  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  Ganapati  fell  down.  The  belly of  Ganapati  was  broken  due  to  the  fall  and  a  large quantity  of  modakas  came  out.  Ganapati  gathered everything  that  fell  out  of  his  belly  and  stuffed  them again  in  the  stomach  and  joining  the  cut  edges  entwin- ed the  snake  tightly  round  the  stomach.  Candra  who was  standing  in  the  sky  seeing  all  these  things  laughed with  contempt.  At  this,  Ganapati  got  wild  and  plucked his  tusk  and  throwing  it  at  the  moon  cursed  him.  "Let VINDA  I 857 VIPRACITTI nobody  look  at  you  on  the  Ganapati-festival  day." ( Brahmavaivarta  Purana) .  This  story  is  slightly  differ- ent according  to  Ganesa  Purana.  That  story  is,  that Sri  Paramesvara  gave  a  plum  to  his  elder  son Subrahmanya  without  the  knowledge  of  his  younger  son Ganapati,  on  the  4th  day  of  a  bright  lunar  fortnight and  the  moon  who  smiled  at  it,  was  cursed. VINDA  I.  One  of  the  hundredsonsofDhrtarastra.lt is  mentioned  in  Mahabharata,  Drona  Parva,  Chapter 127,  Stanza  34,  that  Vinda  was  killed  by  Bhimasena  in the  battle  of  Bharata. VINDA  II.  A  prince  of  Avantl.  It  is  stated  that  this Vinda  had  a  brother  called  Anuvinda.  The  inform- ation obtained  about  Vinda  from  Mahabharata  is given  below  : (i)  Sahadeva  defeated  this  Vinda  at  the  time  of  his southern  regional  conquest.  (M.B.  Sabha  Parva,  Chap- ter 31,  Stanza  10). (ii)  Vinda  helped  Duryodhana  by  fighting  on  his  side with  an  aksauhini  of  army.  (M.B.  Udyoga  Parva, Chapter  19,  Stanza  24). (iii)    Bhisma  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  Duryo- dhana in    the    battle    of  Bharata.  (M.B.  Bhisma  Parva, Chapter  16,  Stanza  15). (v)  On  the  first  day  of  the  battle  of  Bharata,  Vinda fought  with  Kuntibhoja.  (M.B.  Bhisma  Parva,  Chapter 45,  Stanza  72). (vi)  When  Sveta,  the  prince  of  Virata,  surrounded Salya,  the  King  of  Madra,  Vinda  helped  Salya.  (M.B. Bhisma  Parva,  Chapter  47,  Stanza  48) . (vii)  Once  Vinda  and  his  brother  Anuvinda  together attacked  Iravan.  (M.B.  Bhisma  Parva,  Chapter  81, Stanza  27). (viii)  In  the  Bharata-battle,  Vinda  fought  with  Bhima- sena, Arjuna  and  Virata.  Vinda  was  killed  in  the  fight with  Arjuna.  (M.B.  Drona  Parva,  Chapter  99,  Stanza 17). VINDA  III.  A  prince  of  the  kingdom  of  Kekaya.  In the  battle  of  Bharata  he  took  the  side  of  the  Kauravas and  fought  with  Satyaki,  in  which  fight  Satyaki  killed Vinda.  (M.B.  Kama  Parva,  Chapter  13,  Stanza  6). VINDUMAN.  A  King  born  of  the  dynasty  of  Bharata. He  was  the  son  of  Marici  and  the  father  of  Madhu. (Bhagavata,  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  Puranas. (i)  Agastya  kicked  Vindhya  down.  (See  under  Agastya) . (ii)  Sunda  and  Upasunda,  two  asuras,  did  penance  on Vindhya  and  got  boons.  (M.B.  Adi  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.  Adi Parva,  Chapter  208,  Stanza  10). ( iv)  The  deity  of  Vindhya  stays  in  the  palace  of  Kubera serving  him.  (M.B.  Sabha  Parva,  Chapter  10,  Stanza 31). (v)  On  this  mountain  there  is  the  eternal  abode  of Devi  Durga.  (M.B.  Virata  Parva,  Chapter  6,  Stanza 17). (vi)  Vindhya  is  one  of  the  seven  chief  mountain chains.  (M.B.  Bhisma  Parva,  Chapter  9,  Stanza  1 1 ). (vii)  In  Tripuradahana  (the  burning  of  Tripuras) Vindhya  appeared  behind  the  chariot  of  Siva  as  the emblem  on  his  flag.  (M.B.  Drona  Parva,  Chapter  202, Stanza  71 ); (viii )  Vindhya   once    became  the  axle  of  the  chariot  of Siva.  (M.B.  Kama  Parva,  Chapter  34,  Stanza   22). (ix)  This   mountain  gave  Subrahmanya  two  attendants named    Ucchrnga    and   Atisn'iga.    (M.B.  Salya  Parva, Chapter  45,  Stanza  49). (x)  Mention   is   made   in     Mahabharata,    Anusasana Parva,  Chapter  25,    Stanza  49,  that   he   who    does  pe- nance on  the  Vindhya,  for  a  month  without  killing  any living  creature,  could  obtain  all  attainments. VINDHYACULIKA.     A     Country     in     ancient    India. (M.B.  Bhisma  Parva,  Chapter  9,  Stanza  62). VINDHYAVALl.     Wife     of    Mahabali.    A   son  named Bana  and  a  daughter  named  Kumbhlnasi  were  born   to Bali  by  Vindhyavall.  (Matsya,  187.  40). VIPAPMA.    An  eternal  Vis"vadeva    (Semi-god  concerned with  offering  to  Manes) .  Mention    is   made   about  this Visvadeva  in  Mahabharata,  Anusasana  Parva,  Chapter 91,  Stanza  30. VIPASA.  A  Puranically  famous  river  in  the  region  of five  rivers  (Punjab).  Vasistha  was  stricken  with  grief at  the  death  of  his  son  Sakti  and  jumped  into  this  river with  the  help  of  a  rope  to  commit  suicide.  The  waves of  the  river  untied  the  knots  of  the  rope  and  saved  him. From  that  day  onwards  this  river  came  to  be  known  as Vipasa.  (See  under  Kalmasapada)  Other  information about  this  river  given  in  the  Puranas  is  given  below: — (i)  Vipasa  stays  in  the  palace  of  Varuna  serving  him. (M.B.  Chapter  9,  Stanza  19). (ii)  Two  devils  named  Bahi  and  Hlka  live  in  this  river. (M.B.  Karna  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. Anus'a.sana  Parva,  Chapter  25,  Stanza  24) . VIPASCIT  I.     The  name   of  the   Indra    of   the    age   of Manu  Svarocisa.  (See  under  Manvantara) . VIPASCIT   II.     Husband     of    Plvarl,      the   princess   of Vidarbha.  It  is  mentioned  in  Markandeya  Purana,  that because   of  the  sinful  acts  done  by  this  man  towards  his wife  he  had  to  go  to  hell. VIPATA.  A  brother  of  Karna.  Arjuna  killed  him  in  the battle  of  Bharata.  (M.B.  Drona  Parva,  Chapter  32, Stanza  62). VIPATHA.     An  arrow.  It  is  mentioned  in  Mahabharata, Adi  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  Sisti  and  Bhavya  were  born  to    Dhruva    by his  wife  Sambhu.  Succhaya  the  wife  of  Sisti    gave  birth to  Ripu,    Ripunjaya,    Vipra,   Vrkala    and    Vrkatejas. (Visnu  Purana,  Arh;'a  I,  Chapter  13). VIPRACITTI.' 1)  General    information.     A    Danava    (asura)    born    to Prajapati   Kaiyapa,    by  his  wife  Danu.  Danu  had  given birth  to  thirty  three  notorious  asuras   (demons).    Vipra- citti    was    the    eldest   of  them.    His   younger   brothers were   Sambara    etc.    (M.B.     Adi     Parva    Chapter   65, Stanza  25). 2)  Other  details,  (i)  Sirhhika  was  the  wife  of  Vipracitti. This    Sirhhika   was    the    sister    of  Hiranyaka:'ipu  and VIPRTHU 858 v  IRA  vi Hiranyaksa   and    the   daughter    of  Kasyapa  and  Dili. (Visnu  Purana,  ArhSa  1,  Chapter  15). (ii)    It   was    this   Vipracitti   who    took  rebirth  later  as Jarasandha.  (M.B.  Adi  Parva,  Chapter  67,  Stanza  4). (iii)   Vipracitti    stays    in  the  palace  of  Varuna  praising and  glorifying  him.    (M.B.    Sabha    Parva,    Chapter  9, Stanza  12). (iv)  When  Mahavisnu  took  the  form  of  Vamana  and began  to  measure  the  three  worlds,  Vipracitti  with some  asuras  surrounded  Vamana.  (M.B.  Sabha  Parva, Daksinatya  patha,  Chapter  38). (v)  In  Mahabharata,  Salya  Parva,  Chapter  31,  Stanza 12,  a  statement  occurs  to  the  effect  that  in  days  of  old, Mahavisnu  took  the  formoflndra  and  killed  Vipracitti. (vi)  In  the  war  between  Devas  and  asuras,  Vipracitti was  killed  by  Indra.  (M.B.  Santi  Parva,  Chapter  47, Stanza  11). VIPRTHU.  A  Ksatriya  of  Vrsni  dynasty.  The  following information  is  available  about  him  in  Mahabharata. (i)  Viprthu  was  present  at  the  Svayamvara  marriage ofDraupadl.  (M.B.Adi  Parva,  Chapter  185,  Stanza 18). (ii)  He  participated  in  the  festival  conducted  on  the mountain  Raivata.  (M.B.  Adi  Parva,  Chapter  218, Stanza  10). (iii)  Viprthu  was  a  member  of  the  group  of  Yadavas who  took  the  dowry  to  Hastinapura  in  the  marriage between  Arjuna  and  Subhadra.  (M.B.  Adi  Parva, Chapter  220,  Stanza  32). (iv)  Viprthu  stayed  in  the  Palace  of  Yudhisthira. (M.B.  Sabha  Parva,  Chapter  4,  Stanza  30) . VIPRTHU  II.  An  ancient  king  in  India.  It  is  mentioned in  Mahabharata,  Santi  Parva,  Chapter  294,  Stanza  20, that  Viprthu  had  been  the  emperor  of  the  world. VIPULA  I.  Brother  of  Balabhadrarama.  The  sons  born  to Vasudeva  by  Rohim  were  Balabhadrarama,  Gada, Sarana,  Durdama,  Vipula,  Dhruva  and  Krta.  (Bhaga- vata,  Skandha  10). VIPULA  II.  A  mountain  near  Girivraja,  the  capital  city of  Magadha.  Mention  is  made  about  this  mountain  in Mahabharata,  Sabha  Parva,  Chapter  21,  Stanza  2. VIPULA  III.  A  hermit  who  was  born  in  the  dynasty  of Bhrgu.  There  is  a  story  showing  how  this  hermit  protect- ed the  wife  of  his  teacher  from  Indra  while  he  was  the disciple  of  the  hermit  Devasarma,  in  Mahabharata, AnuSasana  Parva,  Chapter  40.  The  story  is  given  below: Ruci,  the  wife  of  the  hermit  DevaSarma,  was  extremely beautiful.  Devasarma  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  dis- ciple 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  Devasarma  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  super- natural 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  Devasarma  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  sacri- fice 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  Prabha- vati,  the  sister  of  Ruci,  took  place.  The  marriage  of Prabhavatlwith  Citraratha,  the  king  of  Ariga,  was  settled. A  messenger  from  Anga  informed  Ruci  about  it.  Then some  flowers  fell  from  the  sky  near  Ruci.  She  wore them  and  went  to  the  marriage.  Prabhavati  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  gamb- ling. 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  Campa- puri  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  Rtus(  sea- sons) and  that  Rtus  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  be- cause the  deed  was  done  with  no  bad  intention. VlRA  I.  An  asura  born  to  Prajapati  KaSyapa  by  his  wife Danu.  (Mahabharata,  Adi  Parva,  Chapter  65,  Stanza 33). VlRA  II.  One  of  the  hundred  sons  of  Dhrtarastra.  (M.B. Adi  Parva,  Chapter  67,  Stanza  103). VlRA  III.  Afire.  This  Agni  was  the  son  born  to  the  fire named  Bharadvaja  by  his  wife  Vira.  This  fire  has  other names  such  as  Rathaprabhu,  Rathadhvana,  Kumbha- retas  etc.  It  is  said  that  along  with  Somadevata,  this Agni  also  would  get  the  second  portion  of  Ajya  (ghee offerings).  It  is  mentioned  in  Mahabharata,  Vana Parva,  Chapter  219,  Stanza  9,  that  this  mighty  fire  has a  wife  named  Sarayu  and  a  son  named  Siddhi. VlRA  IV.  Son  of  a  fire  called  Pancajanya.  This  agni  is considered  one  of  the  Vinayakas.  (M.B.  Vana  Parva, Chapter  220,  Stanza  13) . VlRA  V.  A  king  in  ancient  India.  Mention  is  made  in Mahabharata,  Sand  Parva,  Chapter  4,  Stanza  7,  that this  king  had  attended  the  Svayamvara  marriage  of  the daughter  of  King  Citrarigada  of  Kalinga. VlRA  VI.  A  king  of  the  Puru  dynasty.  Brhadratha,  Ku{a, Yadu,  Pratyagra,  Bala  and  Matsyakala  were  brothers  of VIRA 859 VIRADHANVAI this   king.    Girika    was    their  mother.     (Agni   Purana, Chapter  278). VlRA.  The  wife  of  the  Agni  (fire)  named  Bharadvaja,  the son  of  Samyu.  The  Agni  Vlra  was  the  son  of  this   Vlra. _(M.B.  Vana  Parva,  Chapter  2 19,  Stanza  9). VlRA  II.  A  river  of  India,  very  famous  in    the   Puranas. (Mahabharata,  Bhlsma  Parva,  Chapter  9,  Stanza  22). VlRA  III.  The  wife  of  King  Karandhama.  She  was  the mother  of  Aviksit.  Once,  when  serpents  began  to  do harm  to  all  the  living  arid  non-living  things  in  the  world, Vlra  approached  her  grandson  Marutta  and  advised him  to  .  conduct  a  serpent-sacrifice.  Marutta  began  the sacrifice.  The  serpents  were  terrified  and  sought  pro- tection from  the  wife  of  Aviksit.  She  being  kind-hearted, made  her  husband  intervene  and  stop  the  sacrifice. (Markandeya  Purana,  Chapter  126). VlRABAHU  I.  A  brother  of  Subrahmanya.  It  is  stated in  Skanda  Purana,  that  this  Virabahu  stood  with Subrahmanya  and  fought  bravely. VlRABAHU  III.  One  of  the  hundred  sons  of  Dhrta- rasjra.  In  the  battle  of  Bharata  he  fought  with  Uttara and  Bhimasena.  Bhimasena  killed  him  with  his  club. (Mahabharata,  Bhlsma  Parva,  Chapter  64,  Stanza  35) . VlRABAHU  III.  A  king  of  the  country  of  Cedi.  The  daugh- ter of  Sudama  the  king  of  Dagarna  was  his  wife.  It was  this  king  of  Cedi  who  gave  protection  to  Damayanti when  she  was  forsaken  by  her  husband  Nala.  (M.B. Vana  Parva,  Chapter  69,  Stanza  13). VIRABHADRA.  One  of  the  guards  of    Siva. 1 )  Origin.  There  are  two  different  opinions  in  the  Pura- nas, regarding  the  origin   of  Vlrabhadra.    There  is  no doubt  that  his  birth  was  due  to  the  anger  of  Siva.  When Siva  knew  that  his  wife  ParvatI  jumped    into  the  fire  and died  at  the  sacrifice  of  Daksa,  he  struck  his  matted  hair on  the  ground  and  from  that,  Vlrabhadra  and   Bhadra- kali  came    into  being.  This  is  the  version  given  in   Devi Bhagavata,     Skandha    7.  According    to   Mahabharata, Santi  Parva,  Chapter  284,  Vlrabhadra   was   born   from the  mouth  of  Siva.  From  each  of  the  hairpores  of  Vlra- bhadra, who  was  born  from  the  mouth  of  Siva  to  destroy the    sacrifice   of  Daksa  a  fearful  monster  was  born,   all of  whom,  formed  a  group  of  ghosts  called  the  Raumyas. 2)  The  Destruction  of  the   sacrifice   of  Dakfa.    See   under Daksa. 3)  Attainment  of  boon.  After  the  destruction  of  the  sacri- fice of  Daksa,  the  fearful  monster  Virabhadra,  began  to exterminate  the  entire  creation.  Then  Siva  appeared and  pacified  him  and  said  "You  shall  become  a  planet in  the  sky  called  Angaraksaka  (Bodyguard)  orMaiigala (well  being).  Everybody  will  worship  you.  Those  who thus  exalt  you,  will  get  health,  wealth  and  long  life." (Bhagavata,  Skandha  7 ;  Vayu  Purana,  101,209;  Padma Purana,  Srsti  Khanda,  24) . After  the  destruction  of  the  sacrifice  of  Daksa,  Vlra- bhadra severed  a  portion  of  his  radiance,  and  from  that radiance,  later  Adisankara  (Sankaracarya)  was  born. This  story  occurs  in  Bhavisya  Purana,  Pratisarga  Parva. 4)  Prowess.     Virabhadra   was  not  only   a   follower   of Siva.    He   was  a  prominent  general  of  the  army.  In  the battle  of  the  burning  of  Tripura    and    the  Jalandhara fight,   Virabhadra   stood   with  Siva  and  fought  fiercely. (Padma  Purana,  Patala  Khanda  and  Uttara    Khanda). 5)  Protector  of  the  Devas.     Virabhadra  was  the  destroyer of  the  Asuras   and   the  protector   of  the  Devas.  Once Kasyapa  and  all  the  other  hermits  and  sages  with  him were  burnt  to  ashes  in  the  wild  fire  that  occurred  in  the Saukata  mountain.  Instantly  Virabhadra  swallowed that  wild  fire  and  by  the  power  of  incantation,  he  bro- ught to  life  from  the  ashes  all  the  Rsis  (hermits)  who were  burnt  to  death. On  another  occasion  a  serpent  swallowed  all  the  gods. Vlrabhadra  killed  the  snake  and  rescued  all  the  Devas. Once  an  asura  called  Pancamedhra  put  into  his  mouth all  the  gods,  all  the  hermits  and  Bali  and  Sugriva. Those  who  escaped  from  the  danger  stood  agape  being powerless  to  confront  the  Asura.  At  last  Vlrabhadra attacked  the  asura.  That  great  and  fierce  battle  lasted for  years.  At  the  end  Vlrabhadra  killed  the  Asura  and rescued  all. Because  Vlrabhadra  had  thus  protected  the  Devas  and the  others  on  three  occasions,  Siva  became  immensely pleased  with  him  and  gave  him  several  boons.  (Padma Purana,  Patala  Khanda,  107). VIRADHA.  A  fierce  Raksasa  (giant)  whom  Rama  and Laksmana  killed  in  the  Dandaka  forest.  Viradha  was the  rebirth  of  Tumburu,  a  Gandharva  who  had  been cursed  to  become  a  Raksasa.  The  story  about  Sri Rama's  liberating  the  Gandharva  from  the  curse  and sending  him  back  to  the  world  of  Gandharvas,  occurs in  Valmiki  Ramayana,  Aranya  Kanda,  Sargas  2  to  4, as  follows. In  days  of  old,  Tumburu,  a  Gandharva  had  been  serv- ing Kubera.  Once  Tumburu  was  asked  by  Kubera  to bring  Rambha.  Tumburu  failed  in  bringing  Rambha at  the  stipulated  time.  Kubera  got  angry  and  cursed Tumburu  to  become  a  Raksasa.  Tumburu  requested for  liberation  from  the  curse.  Kubera  granted  his request  and  said  "In  Tretayuga,  Mahavisnu  will incarnate  as  Sri  Rama,  who  with  his  sword  will  change your  Raksasa  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  Satahrada, grew  up  and  came  to  be  known  by  the  name  Viradha. Two  extra-ordinarily  long  hands  and  the  outward appearances  of  a  giant  aroused  fear  in  every  living creature.  He  lived  in  the  forest  Dandaka.  It  was  at this  time  that  Sri  Rama  and  Laksmana  came  with  Sita, to  live  in  this  forest.  As  soon  as  Viradha  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  Sita,  he  began  to  run. Rama  and  Laksmana  followed  him.  Viradha  placed Sita  down  and,  taking  Rama  and  Laksmana  on  each of  his  shoulders  he  began  running.  Rama  and  Laksmana cut  ofF  each  of  his  hands.  But  Viradha  did  not  die. Rama  and  Laksmana  decided  to  bury  him  alive. Viradha  recognized  Sri  Rama  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). VlRADHANVA  I.     A  warrior   of  the  kingdom   of  Tri- VIRADHANVA  II 860 VIRATA garta.  He  took  the  side  of  the  Kauravas  in  the  Bharata- battle  and  fought  with  Dhrstadyumna,  in  which  fight he  was  killed.  (M.B.  Drona  Parva,  Chapter  107,  Stanza 9). VIRADHANVA  II.  A  Gandharva.  (See  under  Pundarlka- mukha) . VlRADHARMA.  A  King  in  ancient  India.  (Maha- bharata, Udyoga  Parva,  Chapter  4,  Stanza  16) . VlRADYUMNA.  An  ancient  King  in  India.  He  had  a son  named  Bhuridyumna.  Once  this  son  was  lost  in  the great  forest.  Vlradyumna  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.  Santi  Parva,  Chapters 127  and  128). VIRAJA.  A  cow-herdess.  Once  Sri  Krsna  duped  Radha and  took  the  cowherdess  Viraja  to  trie  region  of  love- plays.  A  mischievous  maid  informed  Radha  of  this. Radha  ran  to  the  dancing  garden  and  searched  for  the couple.  Sri  Krsna  had  made  himself  invisible.  So  she could  not  find  him.  She  found  out  Viraja.  Radha  open- ed her  eyes  wide  and  pretended  that  she  was  about  to curse  her.  Viraja  was  terrified  and  she  melted  and  be- came a  river;  full  of  anger  Radha  went  home.  (Devi Bhagavata,  Skandha  9) . VIRAJA  (S)  I.  A  naga  (serpent)  born  to  Prajapati Kas"yapa  by  his  wife  Kadru.  (M.B.  Adi  Parva,  Chapter 35,  Stanza  13). VIRAJA  (S)  II.  One  of  the  hundred  sons  of  Dhrtarastra. He  was  killed  by  Bhima  in  the  battle  of  Bharata.  (M.B. Drona  Parva,  Chapter  157) . VIRAJA  (S)  III.  A  son  born  from  the  radiance  of  Maha- visnu.  Having  no  desire  to  rule  over  a  kingdom,  he adopted  penance.  He  had  a  son  named  Klrtiman.  ( M.B. Sand  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,  Kavya,  Dhisnu,  Sukracarya,  Bhrgu,  Kasi, Ugra  and  Virajas.  (M.B.  AnuSasana  Parva,  Chapter 85, Stanza  132). VIRAJA.  A  King  of  the  Kuru  dynasty.  He  was  the grandson  of  Kuru  and  the  son  of  Aviksit.  (M.B. Adi  Parva,  Chapter  92,  Stanza  54). VIRAJA  (M).  A  particular  tower  in  Dvaraka.  When- ever Sri  Krsna  wanted  to  be  alone  he  went  to  this tower.  (Mahabharata,  Sabha  Parva,  Chapter  38). VlRAKA  (M).  A  country.  It  is  mentioned  in  Maha- bharata, Kama  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. VlRAKA.  A  King  of  the  dynasty  of  Ahga.  He  was  the son  of  Sibi.  Viraka  had  three  brothers  named  Prthu- darbha,  Kaikaya  and  Bhadraka.  (Agni  Purana,  Chap- ter 277). VlRAKETU  I.  A  son  of  the  King  Drupada  of  Pancala. In  the  battle  of  Kuruksetra,  Vlraketu  confronted Drona  and  was  killed  by  Drona.  (M.B.  Drona  Parva, Chapter  122,  Stanza  33). V IRAKETU  II.     A  King  of  Ayodhya. VlKAMAHENDRA.  The  dwelling  place  of  the  asura named  Naga.  (See  under  Nagastra). VlRAMAlVI.  A  King  devoted  to  Siva.  Srutavatl  was his  wife.  One  day  at  the  request  of  Vlramani,  Siva fought  with  Yoginis  (women  doing  Sakti  worship).  In that  fight  the  Yoginis  defeated  Siva. VlRAMOKSA.  A  holy  place.  It  is  mentioned  in  Maha- bharata, Vana  Parva,  Chapter  84,  Stanza  51,  that  by visiting  this  holy  place  one  could  attain  complete  re- mission of  one's  sins. VlRANA.  A  Prajapati.  Mention  is  made  in  Maha- bharata, Sand  Parva,  Chapter  348,  Stanza  41,  that  this Prajapati  learned  the  philosophy  of  purity  and  righte- ousness from  Sanatkumara  and  taught  the  hermit Raibhya  what  he  had  learned. VlRANAKA.  A  naga  (serpent)  born  in  the  family  of Dhrtarastra.  This  naga*  was  burnt  to  death  in  the sacrificial  fire  of  the  serpent  sacrifice  performed  by Janamejaya.  (M.B.  Adi  Parva,  Chapter  57,  Stanza  18). VIRANI  I  (VlRIAlI).  A  daughter  of  Brahma.  First, Brahma  created  the  Saptarsis  (the  seven  hermits)  by his  mind.  After  this  Rudra  was  born  from  the  anger of  Brahma,  Narada  from  the  lap  of  Brahma,  Daksa  from the  thumb  of  Brahma,  Sanaka  and  the  others  from  the mind  of  Brahma,  and  the  daughter  Vlrani  from  the  left thumb  of  Brahma.  Daksa  married  this  Virani.  Narada took  rebirth  as  the  son  of  this  couple. Daksa  married  Vlrani  at  the  behest  of  Brahma.  At  first this  beautiful  woman  gave  birth  to  five  thousand  sons. Narada  misguided  them.  Daksa  got  angry  at  this.  He cursed  Narada.  Owing  to  that  curse  Narada  had  to take  birth  again  as  the  son  of  Daksa  and  Virani.  (Devi Bhagavata,  Skandha  7). VIRATA  I  II.  A  teacher-priest.  According  to  Vayu  Purana, Virani  was  a  disciple  of  the  famous  teacher  Yajnavalkya of  the  Yajurveda-  line  of  disciples  of  Vyasa. VIRASA.  A  naga  (serpent)  born  in  the  family  of  Praja- pati KaSyapa.  (M.B.  Udyoga  Parva,  Chapter  103, Stanza  16). VlRASENA  I.  The  father  ofNala.  It  is  mentioned  in Mahabharata,  Anu<  asana  Parva,  Chapter  1 1 5,  Stanza 65,  that  this  King  did  not  eat  meat.  (For  further  details see  under  Damayanti) . VlRASENA  II.  A  King  of  Kosala.  (See  under  Candra- sena  I) . VlRASIMHA  I.  The  captain  of  the  army  of  the  asura Vyalimukha,  who  came  to  fight  with  Subrahmanya. (Skanda  Purana,  VIramahendra  kanda). VlRASIMHA  II.  A  prince  who  was  the  son  of  King Vlramani  and  the  relative  of  Rukmaiigada.  It  is  stated in  Padma  Purana,  Patala  khanda  that  this  prince  Vira- sirhha  tied  the  sacrificial  horse  of  Sri  Rama  and  fought with  Satrughna  who  led  the  horse. VlRASRAMA.  A  holy  hermitage.  It  is  mentioned  in Mahabharata,  Vana  Parva,  Chapter  84,  Stanza  145, that  those  who  visit  this  holy  hermitage  would  obtain the  fruits  of  performing  a  horse  sacrifice. VIRAT  I.  The  son  of  the  daughter  of  Priyavrata.  Svayam- bhuva  Manu  married  Satarupa.  Two  sons  Priyavrata and  Uttanapada  were  born  to  them.  A  daughter  was born  to  Priyavrata.  Prajapati  Kardama  married  her. Three  sons  named  Samrat,  Kuksi  and  Virat  were  born to  them.  (Agni  Purana,  Chapter  18). VIRAT  II.  (VIRAT  PURUSA).  Virat  Purusa  is  the first  incarnation  of  Brahma.  (For  details  see  under Srsti). VIRATA. 1  ;  General  information.  The  King  of  Matsya  country. During  the  pseudonymity  of  the  Pandavas  this  King sheltered  them.  At  the  end  of  the  pseudonymity  of  one VIRATA 861 VIROCANA  I year,  the  Kauravas  had  stolen  the  cows  of  Virata.  In the  fight  which  ensued  Arjuna  entered  the  battlefield with  Uttara,  the  son  of  King  Virata,  and  defeated  the Kauravas  and  proclaimed  that  the  life  of  pseudonymity was  over.  After  that  Abhimanyu  married  Uttara  the daughter  of  Virata.  (M.B.  Virata  Parva). 2)  Other  details. (i)  This  Virata,  the  King  of  Matsya  was  born  from  a portion  of  the  Marudganas.  (M.B.  Adi  Parva,  Chapter 67,  Stanza  82). (ii)  King  Virata  had  two  sons  named  Uttara  and Saiikha.  It  was  with  these  sons  that  he  attended  the Svayarhvara  marriage  of  Draupadi.  (M.B.  Adi  Parva, Chapter  185,  Stanza  8). (iii)  In  the  regional  conquest  conducted  by  Sahadeva, before  the  Imperial  consecration-sacrifice  of  the  Panda- vas,  Virata  fought  with  him  and  was  defeated.  (M.B. Sabha  Parva,  Chapter  31,  Stanza  2). (iv)  King  Virata  attended  the  Rajasuya  (sacrifice  of imperial  consecration)  of  Yudhisthira.  (M.B.  Sabha Parva,  Chapter  44,  Stanza  20) . (v)  Virata  gave  as  a  gift  to  Yudhisthira  two  thousand tuskers  adorned  with  gold  chains.  (M.B.  Sabha  Parva, Chapter  52,  Stanza  26). (vi)  The  name  of  the  wife  of  King  Virata  was  Sudesna. (M.B.  Virata  Parva,  Chapter  9,  Stanza  6). (vii)  During  the  incognito-life  of  the  Pandavas,  King Virata  sheltered  them  in  his  palace.  He  took  Yudhi- sthira as  a  court-favourite,  Bhimasena  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.  Virata  Parva,  Chapters  7,  8,  10, 11  and  12). ( viii )  The  first  wife  of  King  Virata  was  Suratha,  the princess  of  Kosala.  A  son  named  Sveta  was  born  to Virata  by  Suratha.  After  the  death  of  Suratha,  he married  Sudesna  the  daughter  of  Suta,  King  of  Kekaya. To  Sudesna  two  sons  named  Sarikha  and  Uttara  and  as the  youngest,  a  daughter  named  Uttara  were  born. (M.B.  Virata  Parva,  Daksinatya  Patha,  Chapter  16). (ix)  It  is  stated  in  Mahabharata,  Virata  Parva, Daksinatyapatha,  Chapter  26,  that  King  Virata  had ten  brothers. (x)  Virata  had  two  brothers  named  Satanlka  and Madiraksa.  Suryadatta  is  another  name  of  Satanlka. He  was  the  commander  of  the  army  of  Virata.  Madira- ksa was  also  called  ViSalaksa.  (M.B.  Virata  Parva, Chapters  31  and  32). (xi)  At  the  time  of  the  theft  of  the  cows,  King  Virata engaged  in  combat  with  Sugarma.  (M.B.  Virata  'Parva, Chapter  32,  Stanza  28). (xii)  Susanna    caught   hold     of  Virata    alive.    (M.B. Virata  Parva,  Chapter  33,  Stanza  7) . (xiii)  Virata  was  one  of  the  seven  prominent  command- ers of  the    army    of  Yudhisthira.  (M.B.  Udyoga  Parva, Chapter  157,  Stanza  11). (xiv)  On  the  first  day  of  the    battle   of  Bharata    there was  a  combat  between  Virata  and   Bhagadatta.    (M.B. Bhisma  Parva,  Chapter  45,  Stanza  49) . (xv)  Virata  attacked    Bhisma.    (M.B.    Bhisma    Parva, Chapter  73,  Stanza  1). (xvi)   In  the  fight  between  Virata  and   Drona,    Saiikha was  killed.  With  that  Virata  ran    away.    (M.B.    Bhisma Parva,  Chapter  82,  Stanza  14). (xvii)   There  was  a  combat  between  Virata  and    Asvat- thama.  (M.B.  Bhisma  Parva,  Chapter  110,    Stanza  16). (xviii)    Virata     combatted     with    Jayadratha.     (M.B. Bhisma  Parva,  Chapter  116,  Stanza  42). (xix)  Virata  fought  with  Vinda  and  Anuvinda.    (M.B. Drona  Parva,  Chapter  25,  Stanza  20) . (xx)   In    the    fight  with  Salya,  Virata  fell  down  uncons- cious. (M.B.  Drona  Parva,  Chapter  167,  Stanza  34). (xxi)    In    the    battle  which  followed,  Dronacarya  killed Virata.  (M.B.  Kama  Parva,  Chapter  6,  Stanza  6). (xxii)  Mention   is   made    in  Mahabharata,  Stri  Parva, Chapter   26,  Stanza   33,    that    the  funeral  ceremony  of Virata   was    conducted    in    a    befitting   manner  and  in Mahabharata,  Santi  Parva,  Chapter  42,  Stanza  4,    that Yudhisthira  performed  offering  to  the  Manes  for  him. (xxiii )  After  death,  Virata  entered  heaven    and  joined the   Marudganas.  (M.B.  Svargarohana  Parva,  Chapter 5,  Stanza  15) . (xxiv)  The    synonyms  used  in  Mahabharata  for  Virata are,  Matsya,  Matsyapati,  Matsyarat,  Matsyaraja  etc. VIRATA  (M).  The  country  called  Matsya.  King Virata  was  the  ruler  of  this  country.  (See  under Virata) . VIRATANAGARA.  The  Capital  of  Matsya.  Mention  is made  in  Mahabharata,  Virata  Parva,  Chapter  30, Stanza  28,  that  once  the  Kauravas  and  the  Trigartas attacked  this  country. VIRATAPARVA.  A  prominent  Parva  (section)  in Mahabharata. VIRAVA.  A  horse.  The  two  horses  yoked  to  the  cha- riot given  to  Agastya  by  the  giant  Ilvala,  were  called Virava  and  Surava.  (M.B.  Vana  Parva,  Chapter  99, Stanza  17) . VlRAVARMA  I.  A  child  born  to  King  Taladhvaja  by Narada,  when  he  assumed  the  form  of  an  illusive woman  of  beauty.  (For  further  details  see  under Taladhvaja  I) . VlRAVARMA  II.  A  King  who  ruled  over  the  city  of Sarasvata.  His  chief  queen  was  MalinI,  who  was  the daughter  of  a  Yaksa.  Vlravarma  slopped  the  sacrificial horse  of  the  Pandavas.  When  Krsna  and  Arjuna  got ready  to  fight  with  Vlravarma  to  recover  the  horse, Vlravarma,  with  the  help  of  Yama  fought  with  them. At  last  Krsna  entered  into  a  treaty  with  Vlravarma and  got  the  horse  back. Viravarma   had   five   sons    named    Subhala,    Sulabha, Lola,  Kuvala  and  Sarasa.  (Jaimini,  Asva  :  47  :  49) . VlRAVRATA.  A  King  born  in  the  family  of  Bharata. To  Viravrata  who  was  the  son  of  Madhu,  two  sons named  Manthu  and  Amanthu  were  born.  (Bhagavata, Fifth  Skandha) . VlRII^I  (VlRANl) .     See  under  Vlrani. VIROCANA  I. 1 )  General  information.     An  asura.  He   was    the   son    of Prahlada  and  the  father  of  Mahabali.  Three  sons   Viro- cana,  Kumbha  and  Nikumbha  were  born    to    Prahlada by  his  wife  Dhrti.  Virocana,  though  an  asura,   perform- ed rites    and  rituals  carefully.    He    was   kind    towards Brahmins.  His  son    Bali    became   famous  and    got  the name  Mahabali.  (M.B.  Adi  Parva,  Chapter  65,    Stanza 19). 2)  Other  details. (i)  Once  there   was    a  controversy    between  Virocana and  Sudhanva.  (See  under  Sudhanva  II). (ii)   During    the    time   of  emperor     Prthu,    when    the I  ROCANA  II 862 VIROPAKSA  III asuras  milked  the   earth   Virocana    stood   as    the    calf. (M.B.  Drona  Parva,  Chapter  69,  Stanza  20) . (iii)  Virocana  is  included  among  the  ancient    Kings  of prominence.  (M.B.  Santi  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  Chandogyopanisad,  as  given  below. Once  the  Devas  and  the  asuras  approached  Prajapati to  learn  about  Brahman,  the  impersonal  God.  Praja- pati told  them  :  "Atman  (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  Prajapati  as  his  disciples. Indra  and  Virocana  stayed  with  Prajapati  for  several years  to  know  more  about  Atman.  But  Prajapati  did not  reveal  to  them  the  secret  about  Brahman.  At  last  to test  them  Prajapati  said  "Your  reflection  that  you  see  in water  or  mirror  is  the  Atman  (soul)." Virocana,  who  mistook  what  the  Prajapati  said  as  truth immediately  took  his  bath,  put  on  costly  dress  and  orna- ments 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  accept- ed body  as  soul.  But  the  Devas  did  not  recognize  this philosophy.  They  accepted  the  doctrine  that  Atman  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  Puranas. ( 1 )  In  the  battle  with  Tarakasura,  Virocana  was  killed by   Devendra.      (M.B.     Santi      Parva,     Chapter     99. Brahmanda  1.20.35;  Matsya:  10:    11;    Padma  Purana, SrstiKhanda  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  Mahavisnu    took   the    form  of  a  beautiful woman  and  enticed  Virocana  towards   him   and    taking away  the  crown  killed  him.(Gane£a  Purana  2,  29). According  to  Narada  Purana,  Mahavisnu  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  Visalaksi  and  Devi. Two  children,  Bala  and  Ya'odhara  were  born  by  them. The  wife  of  the  famous  Tvasta  was  this  Yasodhara. (Brahmanda.  3:  1:  86;  Narada  Purana  2:  32  :  Bhaga- vata,  Skandha  9) . (vii)  Virocana  had  five  brothers  named  Kumbha,  Nikum- bha,  Ayusman,  Sibi  and  Baskali  and  a  sister  named Virocana.  (Vayu  Purana.  84,  19). VIROCANA  II.  A  son  of  Dhrtarastra.  He  was  also  call- ed Durvirocana.  This  Virocana  was  present  at  the Svayaihvara  marriage  of  Draupadi.  (M.B.  Adi  Parva, Chapter  185,  Stanza  2). VIROCANA  I.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  30). VIROCANA  II.  Daughter  of  Prahlada  the  asura  king. Tvasta  married  her.  A  son  named  Viraja  was  born  to this  couple.  (Bhagavata,  Skandha  5).  In  Vayu  Purana, it   is   stated    that    the  hermit  TriSiras  also  was  born    to Tvasja  by  Virocana. VIROHA]VA.  A  naga  (serpent)    born    in    the  family   of Taksaka.    This    serpent  was  burnt  to  death  in  the  sacri- ficial fire  of    Janemrjaya.  (M.P.   Adi   Fajvr,    (lajur 57,  Stanza  9). VlRUDHA.  One  of  the  three  daughters  of  Surasa,  the mother  of  the  nagas  (serpents) .  The  two  other  daughters were  Anala  and  Ruha.  It  is  mentioned  in  Mahabharata, Adi  Parva,  Daksinatya  Pafha,  Chapter  66,  that  from this  daughter  Virudha,  the  Viruts  such  as  Lata,  Gulma, Valli  etc  were  born. VIROPA  I.  A  son  of  Ambarlsa,a  king  of  the  Solar  dynasty. It  is  stated  in  Bhagavata,  Skandha  9,  that  Ambarlsa had  three  sons  called  Ketuman,  Sambhu  and  Virupa. VIR.CPA  II.  It  is  mentioned  in  Mahabharata,  Sand Parva,  Chapter  199,  Stanza  88,  that  once  Krodha (anger)  changed  its  form  and  assumed  the  name Virupa  and  conversed  with  Iksvaku. VIRUPA  III.  An  asura  (demon)  Sri  Krsna  killed  this asura.  (M.B.  Sabha  Parva,  Daksinatya  P&tiuu  Chapter 38). VIRUPA  IV.  One  of  the  eight  sons  of  Angiras.  The eight  sons  of  Arigiras  were  Virupa,  Brhaspati,Utathya, Payasya,  Sand,  Ghora,  Sarhvarta  and  Sudhanva.  These sons  are  called  theVarunas  or  theAgneyas.  (M.B.  Anusa- sana  Parva,  Chapter  85,  Stanzas  130-131) . VIRUPAKA.  An  asura.  In  days  of  old  this  asura  had ruled  over  the  world.  (Mahabharata,  Santi  Parva, Chapter 227,  Stanza  51). VIROPAKSA  I.  One  of  the  elephants  which  hold  up  the earth  from  Patala  (underworld).  It  is  said  that  earth- quake occurs  when  this  elephant  shakes  its  head.  (For details  see  under  Astadiggajas) . VIROPAKSA  II.  A  Raksasa  (giant)  who  fought  on  the side  of  Ravana  against  Sri  Rama  and  Laksmana.  It  is mentioned  in  Uttara  Ramayaria  that  this  giant  was born  to  Malyavan  by  a  Gandharva  damsel  called  Sun- darl.  Seven  sons  named  Vajramusti,  Virupaksa,  Durmu- kha,  Suptaghna,  Yajftakosa,  Malta  and  Onmatta  and  a daughter  named  Nala  were  born  to  Malyavan  by  Sun- dari. All  these  sons  held  prominent  places  in  the  army  of Ravana.  It  is  mentioned  in  Agni  Purana,  Chapter  10, that  in  the  battle  between  Rama  and  Ravana,  when Kumbhakarna  was  killed,  the  army  was  commanded  by Kumbha,  Nikumbha,  Makaraksa,  Mahodara,  Maha- pjlrsva,  Malta,  Unmatta,  Praghasa,  Bhasakarna,  Virupa- ksa, Devantaka,  Narantaka,  Trisiras  and  Atikaya. When  Sugriva  devastated  the  army  of  Ravana  and caused  havoc  among  the  gianls,  Virupaksa,  who  was an  archer  got  on  an  elephant  and  entered  the  battle- field. He  confronted  Sugriva  first.  He  thwarted  the  slone flung  at  him  by  Sugriva,  and  struck  him.  For  a  lime Sugriva  found  it  difficult  to  withstand  him.  But  in  the battle  which  followed,  Sugriva  struck  Virupaksa  down and  killed  him.  (Valmiki  Ramayana,  Yuddha  Kanda, Sarga  97) . VIRCPAKSA  III.  One  of  the  thirty  three  notorious Danavas  (demons)  born  to  Prajapati  Kasyapa  by  his wife  Danu.  It  is  stated  in  Mahabharata,  Adi  Parva, Chapter  67,  Stanza  22,  that  it  was  this  asura  called Virupaksa,  who  had,  later,  taken  rebirth  as  King  Citra- varma. VIROPAKSA  IV 863 VISNAPO VIROPAKSA  IV.  An  asura  who  was  the  follower  of Narakasura.  This  Virupaksa  was  killed  on  the  bank  of the  river  Lohitaganga.  (Mahabharata,  Sabha  Parva, Daksinatyapatha,  Chapter  38). VIROPAKSA  V.  ARaksasa  who  was  the  friend  of Ghatotkaca.  (Mahabharata,  Drona  Parva,  Chapter  1 75, Stanza  15). VIROPAKSA  VI.  This  giant  named  Virupaksa  was the  friend  of  a  stork  called  Rajadharma.  (Mahabharata Sand  Parva,  Chapter  170,  Stanza  15).  (See  under Gautama  V). VIROPAKSA  VII.     One  of  the  eleven  Rudras. VIRUPASVA.  A  King.  This  King  had  never  eaten  flesh in  his  life.  (Mahabharata,  Anus asana  Parva,  Chapter 156,  Stanza  15). VIRUT.     See  under  Virudha. VlRYASULKA.  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  preval- ent, than  giving  money  to  get  the  girl.  Thus  marrying a  girl  by  showing  his  valour  is  called  Marriage  by giving  Viryasulka.  (  Sulka  means  Nuptial  gift).  (Agni Purana,  Chapter  4) . VlRYAVAN.  An  eternal  Visvadeva.  (god  concerned with  offerings  to  the  Manrs.  (M.B.  Amis' asana  Parva, Chapter  91,  Stanza  31). VISACIKITSA.  (Treatment  for  poison).  See  under Sarpa. VlSADA.  A  King  who  was  the  son  of  Jayadratha  and father  of  King  Senajit.  (Bhagavata,  Skandha  9). VlSAKHA  I.  One  of  the  three  brothers  of  Skanda- deva.  The  other  two  were  Sakha  and  Naigameya. There  is  a  story  regarding  them  in  Mahabharata,  Sand Parva,  as  follows: — Skandadeva  approached  his  father  Siva.  At  that time  Siva,  ParvatI,  Agni  and  Gariga,  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, Vteakha,  Sakha  and  Naigameya  and  went  to  each  of them  respectively  and  fulfilled  their  desire.  (For further  details  see  under  Subrahmanya). VlSAKHA  II.  A  hermit.  Mention  is  made  in  M.B. Sabha  Parva,  Chapter  7,  Stanza  19,  that  this  hermit stays  in  the  palace  of  Indra,  glorifying  him. VlSAKHADATTA.  A  Sanskrit  playwright.  It  is  believed that  his  period  was  between  the  centuries  five  and  nine A.D.  His  prominent  play  is  "Mudra  Raksasa".  He  is known  by  the  name  Visakhadeva  also.  He  was  the  son of  King  Bhaskaradatta  and  the  grandson  of  Vates' vara- datta.  Of  his  works,  only  Mudraraksasa  has  been  found till  now. VlSAKHAYOPA.  A  holy  place  of  pilgrimage.  It  is mentioned  in  Mahabharata,  Vana  Parva,  Chapter  90, Stanza  15,  that  this  spot  became  a  holy  place  because Indra,  Varuna  and  other  gods  did  penance  here. VlSALA.  A  son  of  Iksvaku.  Mention  is  made  inValmiki Ramayana,  Balakanda,  Sarga  47,  that  a  son  named ViSala  was  born  to  Iksvaku,  by  the  celestial  maid Alambusa  and  that  Visala  built  a  city  named  Vigala. This  Visala  had  a  son  named  Hemacandra.  It  was near  the  city  VisaJa,  that  Ahalya,  the  wife  of  Gautama, stood  as  stone,  because  of  a  curse.  (See  under  Visala- puri) . VlSALA  I.  The  queen  of  Ajamidha,  a  King  of  the  Lunar dynasty.  (M.B.  Adi  Parva,  Chapter  95,  Stanza  37). VlSALA  II.  The  King  Gaya  once  performed  a  sacrifice in  the  country  called  Gaya.  Mention  is  made  in  Maha- bharata, Salya  Parva,  Chapter  38,  Stanza  20,  that Sarasvati  attended  this  sacrifice  assuming  the  name ViSala. VlSALA  III.  Wife  of  King  Bhima  the  son  ofMahavirya. Three  sons,  Trayyaruni,  Puskarl  and  Kapi  were  born to  Bhima  by  his  wife  Vigala.  (Vayu:  37  :  158).  In Matsya  Purana,  VKala  is  mentioned  as  the  wife  of  King Utaksaya. VlSALAKA  I.  A  Yaksa  (semi-god).  Mention  is  made in  Mahabharata,  Sabha  Parva,  Chapter  10,  Stanza  10, that  this  Yaksa  stays  in  the  palace  of  Kubera,  glori- fying him. VlSALAKA  II.  A  King.  Vasudeva  married  this  King's daughter  Bhadra.  It  is  mentioned  in  Mahabharata, Sabha  Parva,  Chapter  42,  that  after  the  marriage Bhadra  was  kidnapped  by  SiSupala. VlSALAKSA  I.  One  of  the  hundred  sons  of  Dhrtarastra. Mention  is  made  in  Mahabharata,  BhTsma  Parva, Chapter  88,  Stanza  15,  that  this  Visalaksa  was  killed by  Bhimasena  in  the  battle  of  Bharata. VlSALAKSA  II.  Younger  brother  of  King  Virata.  He had  another  name  Macliraksa.  (M.B.  Virata  Parva, Chapter  32,  Stanza  19). VlSALAKSA  III.  A  son  of  Garuda,  (Mahabharata, Udyoga  Parva,  Chapter  101,  Stanza  9). VlSALAKSA  IV.  AKingofMithila.  He  was  present at  the  sacrifice  of  Rajasuya  (Imperial  consecration)  of Yudhisthira.  (Bhagavata,  Skandha  10). VlSALAKSl.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  3). VlSALAPURl.  A  holy  place  on  the  basin  of  the  Ganges. This  place  is  in  the  forest  Badari.  It  is  stated  in  Maha- bharata, Vana  Parva,  Chapter  90,  that  the  hermitage of  Naranarayanas,  stood  in  this  place.  This  city  was  built by  the  King  Visala.  (See  under  Visala). VI SALYA  I.  A  river  famous  in  the  Puranas.  Mention  is made  in  Mahabharata,  Sabha  Parva,  Chapter  9,  Stanza 20,  that  this  river  stays  in  the  Palace  of  Varuna  glori- fying him.  This  is  a  holy  river.  One  could  obtain  the fruits  of  Agnistoma  Yajna  (a  sacrifice)  by  taking a  bath  in  this  river. VlSALYA  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) VlSALYAKARAiyl.     See  under  Mrtasanjivani. VlSATHA.  A  son  born  to  Balarama  by  RevatT.  (Vayu Pura'na,  31:6). VlSlKHA.  A  King  of  the  birds.  It  is  stated  in Brahmanda  Purana,  that  Visikha  was  one  of  the  sons born  to  Garuda  by  Sukl. VlSlRA.  An  attendant  of  Subrahmanya.  (M.B.  Salya Parva,  Chapter  46,  Stanza  29). VISKARA.  An  asura  who  ruled  over  the  world  in  days of  old.  (M.B.  Sand  Parva,  Chapter  227,  Stanza  53). VIST^APO.  A  hermit  who  was  the  son  of  hermit  Visvaka. This  Visnapu  was  once  lost  and  was  found  again  by the  help  of  the  Asvins.  This  story  is  given  in  Rgveda, Mandala  1,  Anuvaka  17,  Sukta  116. VIS^U 864 VIS^U VISXU. 1)  General  information.     Brahma,  Visnu  and    Mahesvara are  the  Lords  of  creation,  sustenance  and  extermination of  this    perishable    universe.     These    trimurtis     (three figures)  also  are  perishable.    It  is  said,  that  one    day  of Brahma  will  constitute  thousand  four-fold  (catur)  yugas and  that  during  the  life  of  Brahma,  fourteen  Indras  will fall  down  from  heaven  and  die.  This  is  a    Brahma   age. The  ages  of  two  Brahmas  constitute  the  age  of  one  Visnu. At  the  end  of  the  age  Visnu  also  will    perish.    The    age of  Siva  is  double  the  age  of  Visnu.  Siva  also  will  perish at  the  end  of  his  age.  (Devi  Bhagavata,  Skandha  5). When  everything  perishes  there  comes  the    deluge    (the great    flood).    After    that,    for  one  hundred  and  twenty Brahma  years  the  universe  will  be  desolate  and  void.  In that  deep  eternal  silence,  Visnu  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,    Biila- mukunda  is  the  name  of  Mahavisnu.  As  he  remains    on Nara  or  water  he  will  be  called  Narayana  also. The  name  Visnu  means  he  who  possesses  the  habit  of Vyapana  (To  pervade) .  While  Visnu,  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,  Brahma  comes  into  being.  Brahma  does penance  before  Visnu  and  extols  him.  Mahavisnu  confers on  Brahma  the  power  of  creation  of  the  subjects.  That Brahma  perishes  along  with  the  deluge  and  in  his  place another  Brahma  is  born.  Thus  in  the  life-time  of  Visnu two  Brahmas  come  into  being  and  perish. 2)  Beginning.     In  days  of  yore,  when  Visnu  was   lying on  the  banyan  leaf  as  Bala  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  Mahadevi    appeared,    and    said "Look  Visnu.  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) Brahma  whose  main  attribute  is    the   attribute  of  rajas (activity  -  passions) ,    will    originate   from   your   navel. From  the  middle   of  the    brows    of   that   Brahma,   Siva will  be  born,  whose    main  attribute   is  Tamas    (inertia darkness).  Brahma,  by  the  power  of  Tapas    (penance) will  acquire  the  power  of  creation  and  build  the  world. You  will  be  the  sustainer   of  that  world.  Siva  will    dest- roy   the    same    world.    I    am    Devi    Maya     ( Illusion  - personified  as  the  wife  of  Brahman),    the   great    power depending  on  you  for  the  purpose   of  creation."    After hearing  these  words  of  Devi,  Visnu  went    into   medita- tion   and  deep  slesp  of  contemplation. 3)  Avatar  as  (Incarnations).     When     injustice    and    law- lessness abound  in  the  universe,  Visnu  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.    BrahmS, first  incarnated  as  Sanatkumara  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  Rasatala. The  third  incarnation  was  taken  to  create  the  sages  and hermits.  The  Supreme  God  incarnated  as  the  deva  - hermit,  Narada  and  taught  Pancaratra,  the  Vaisnava- sastra  explaining  the  ways  of  observing  Karmans. Fourthly,  Visnu  took  the  incarnation  of  Nara-Naray- anas  (two  hermits)  and  performed  tapas  (penance), difficult  to  do.  The  fifth  incarnation  was  that  of  Kapila who  taught  his  disciple  Asuri,  a  Brahmin,  Sankhya  (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 Dattatreya.  Seventhly  he  took  incarnation  as  Yajna,  the son  born  to  Prajapati  Ruci,  by  his  wife  Akuti  with  the groups  of  devas  (gods)  such  as  Yamas  and  others  to sustain  the  Manvantara  ( age  of  Manu)  of  Svayam- bhuva.  The  eighth  incarnation  was  as  the  son  of  Bhaga- van  Nabhi  by  his  wife  Meru,  and  the  ninth  was,  as  the inner  soul  of  Prthu,  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 Caksusa  Manvantara  deluge;  the  eleventh,  as  turtle, to  lift  up  the  mountain  Mandara ;  the  twelfth  as  Dhan- vantari,  and  the  thirteenth  was  as  Mohini  (Charming woman  ).  The  fourteenth  was  that  of  Man-lion,  the fifteenth  was  that  of  Vamana,  the  sixteenth  that  of Paras  urama,  the  seventeenth,  that  of  Vyasa,  the  eight- eenth, that  of  Sri  Rama  and  the  nineteenth  was  that  of Rama  and  the  twentieth  that  ofKrsna  in  the  dynasty  of Vrsni.  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  Visnu- yasas.  Each  incarnation  is  explained  in  places  where that  word  occurs.  See  under  Avatara. The  avataras  of  Mahavisnu  are  numerous.  Thousands and  thousands  of  incarnations  originate  from  Maha- visnu as  streams  flow  from  a  lake  which  overflows  at  all times.  Hermits,  Manus,  Devas,  Sons  of  Manus,  Praja- patis,  all  these  are  marks  and  portions  of  Mahavisnu. (Valmlki  Ramayana,  Bala  Kanda,  Sarga  15;  Agni Purana,  Chapter  5;  Valmlki  Ramayana,  Kiskindha Kanda,  Sarga  40;  Mahabharata,  Vana  Parva,  Chapter 83;  Devi  Bhagavata,  Skandha  1 ;  M.B.  Sand  Parva, Chapter  121;  Agni  Purana,  Chapter  12;  Bhagavata, Skandha  10;  Bhagavata,  Skandha  5;  Mahabharata, Vana  Parva,  Chapter  272;  Vana  Parva,  Chapter  149; Santi  Parva,  Chapter  339) . 4)  Family  life.  VaikurUha  is  the  dwelling  place  of  Maha- visnu. Mahalaksmi  is  the  prominent  wife.  It  is  seen  in Devi  Bhagavata,  Skandha  9,  that  besides  LaksmldevI, Ganga  Devi  and  Sarasvati  also  were  the  wives  of  Visnu. LaksmldevI  has  taken  several  incarnations.  Once  she took  birth  from  Khyati,  the  wife  of  hermit  Bhrgu.  At this  birth  Dhata  and  Vidhata  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  LaksmI,  Ganga  and  Sarasvati,  see  under Ganga). There  is  none  to  be  mentioned  as  the  legitimate  son  of Mahavisnu.  But  Brahma  is  the  first  that  could  be imagined  as  the  son  of  Visnu.  Besides,  Mahavisnu  once created  a  bright  son,  by  his  mind.  That  son  was  named VISNU 865 VISNU Virajas.  Sasta  is  another  son  of  Mahavisnu.  Siva  be- came amorous  with  Mohini  ( fascinating  woman ) — -the form  which  Mahavisnu  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  Sasta  was  born.  (See  under Sasta ) . 5)  Curses.  Mahavisnu  had  cursed    and  had  been   cursed on  many   an  occasion.    The  most  important  of  them  are given  below: (i)  The  curse  of  Mahdlaksmi  Once  Mahavisnu  looked into  the  face  of  Mahalaksmi  and  laughed  for  no  reason. Thinking  that  Mahavisnu  had  been  making  fun  of  her, she  cursed  him  faying  "Let  your  head  be  severed  from the  body." At  this  period  an  Asura  named  Hayagrlva  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  ahorse.  Hayagrlva  attacked  the  devas(gods). Though  the  gods  fought  with  Hayagrlva  for  many  thou- sands of  years  they  could  not  kill  him.  Even  Visnu, 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  Mahavisnu  was  severed  from  the  trunk and  was  thrown  away.  Visvakarma  cut  off  the  head  of a  horse  and  joined  it  to  the  trunk  of  Visnu,  who  instant- ly rose  up  and  killed  Hayagrlva.  Thus  satisfying  the need  of  the  gods  and  making  the  curse  of  LaksmJ  come true,  Visnu  regained  his  original  form  and  returned  to Vaikuntha.  (Devi  Bhagavata.  Skandha  1) . (ii)  The  curse  of  Bhrgu.  The  Asuras  who  were  defeated  in the  war  with  Devas,  approached  Puloma,  the  mother  of their  teacher-priest  Sukra,  and  sought  protection.  Puloma, was  the  wife  of  hermit  Bhrgu.  She  began  to  do  penance for  the  destruction  of  devas.  Knowing  this  Visnu  aimed his  weapon,  the  Discus,  at  her  and  killed  her.  Bhrgu got  angry  and  cursed  Visnu  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  Sri  Rama.  (For  details  see  under  Bhrgu,  Para  4). (iii)  The  curse  of  Visnu.  Once  the  handsomeKing  Revan- ta,  mounted  on  the  horse  Uccaissravas  and  came  to Vaikuntha.  Looking  at  the  handsome  youth,  Laksmi stood  for  a  while  enchanted  by  Revanta  and  his  horse. Mahavisnu  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  Vaikuntha.  (For  details  see  under Ekavira ) . (iv)  The  curse  of  Vrndd.  See  under  Mayas  iva. 6)  Contests  and  wars.   Wars  are  very  few  in  the   Puranas in  which  Visnu  had  not  participated  directly  or  indirect- ly.   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)  Madhukaitabhas.  Madhu  and  Kaitabha  are  two asuras  born  from  the  ear-wax  of  Mahavisnu.  They tried  to  attack  Brahma  and  Visnu  killed  them.  (See under  Kaitabha). (ii)  Killing  of  Andhaka.  Andhaka  was  a  notorious  asura. He  was  the  minister  of  Mahisasura.  When  war  broke out  between  asuras  and  Devas,  Andhaka  caused  havoc among    the   devas.    At   last   in   the     fight   with    Visnu Andhaka   was  killed.    (Devi  Bhagavata,    Skandha  5). (iii)  Killing  ofVrtrdsura.    See  under  Vrtra. (iv)  Rahu.    For  the  story  of  how  Visnu  cut  into  two   the asura  Rahu,  see  under  Amrtam. (v)  Contest  with  Brahma.  The  story  of  Visnu  and Brahma  making  a  competilive  journey  to  find  out  the crest  and  foot  of  Siva,  is  given  with  slight  variations  in most  of  the  Puranas.  (For  detailed  story  see  under Brahma,  Para  5) . ( vi )  For  the  story  of  how  Visnu  confronted  the   asuras  Nemi, Sumdli  and  Mdlyavdn  see  under  each  of  those  words. 7)   T  he  weapons  and  ornaments  of  Vi;iju.    The   following are  the  prominent  ornaments  and  weapons  of  Visnu. (i)  Srivatsa.    This  is  a  mark  on  the  chest.  It  is  said  that this  is  the   mark   imprinted  by    the    angry   Bhrgu   who kicked  on  the  chest  of  Mahavisnu.    (See  under  Bhrgu). (ii)    Pdncajanya.  This   is  a   white   conch.    Even   by   the touch  of  this    conch    man   becomes    wise.  (For   further details  see  under  Pancaja  I) . (iii)  The  Discus  SudarSana.  Vajranabha  is  another name  of  this  weapon.  Visnu  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  Sudargana  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  Sudarsana  (good  to  look  at), (iv)  Kaumodaki.  This  is  the  club.  The  syllable  "Ku" means  the  earth.  Kumodaka  means  he  who  delights the  earth.  He  who  makes  the  earth  delightful  is  Visnu. As  the  club  is  the  property  of  Kumodaka  (Visnu)  it  is called  Kaumodaki. (v)  Kaustubha.  This  is  the  jewel  of  Mahavisnu.  (Ku= the  Earth.  Stubhnati=Pervades  (spreads).  Kustubha= ocean.  Kaustubha-obtained  from  the  sea.  This  jewel obtained  from  the  sea  of  milk  at  the  time  of  its  churn- ing, is  worn  by  Mahavisnu  on  his  neck.  This  is  a  red Jacinth. (vi)  Nandaka.  ThisistheswordofVisnu.lt  is  stated in  Mahabharata,  Santi  Parva,  Chapter  166,  that  this sword  was  obtained  from  Indra. (vii)  Sdrang.  This  is  the  name  of  the  bow  of  Visnu. This  is  called  Vaisnavacapa  (the  bow  of  Visnu)  also. A  description  is  given  in  Valmiki  Ramayana,  Bala- kanda,  Sarga  25,  as  to  how  this  bow  was  obtained.  It is  as  follows  : Once  the  Devas  made  Visnu  and  Siva  quarrel  with  each other,  to  test  their  might.  The  fight  between  the  two began.  Visvakarma  gave  each  of  them  a  bow.  The  bow of  Visnu  was  called  Vaisnavacapa;  the  bow  of  Siva was  called  Saivacapa.  This  Vaisnavacapa  is  Sarriga. Due  to  the  power  of  Sarnga,  Siva  was  defeated  in  the fight.  Getting  angry  Siva  gave  his  bow  to  the  King Devarata  ofVideha.  It  was  this  bow  that  Sri  Rama broke  at  the  time  of  the  Svayarhvara  marriage  of  Sita. After  the  fight,  Visnu  gave  his  bow  to  Rclka.  That  bow changed  hands  from  Rcika  to  Jamadagni  and  from  him to  ParaSurama,  who  presented  this  bow  to  Sri  Rama  on his  return  after  the  marriage  with  Sita. (viii)  Vaijayanti.  This  is  the  necklace  of  Visnu.  This necklace,  made  of  five  jewels  stuck  together,  is  known by  the  name  Vanamala,  also.  Visnu  has  a  charioteer named  Daruka  and  four  horses  named  Saibya,  Sugrlva, VISNU 866 Meghapuspa  and  Valahaka.  Garuda  is  the  conveyance of  Visnu.  He  holds  conch,  discus,  club  and  lotus  in each  of  his  four  hands.  It  is  said  that  the  discus  was made  by  Vis  vakarma  with  the  dust  of  the  Sun.  In Visnu  Purana  particular  mention  is  made  about  the ornaments  of  Visnu. 9)  The  names  of  Vitnu.  The  names  of  Visnu  given  in Amarakosa  and  their  meanings  are  given  below. 1)  Visnu.  He  who  is  spread  everywhere. 2)  Narayana.   (i)     He   who  lies   on   water.    (naram  = water),  (ii)  He  who  had  adopted  Nara  (human   body) in  incarnations,  (iii)  He  who  enters  the   human  society (Nara)  as  Jivatma  (individual  soul) . 3)  Krsna.  (1)  of  dark   complexion.    (2)  He   who  does Karsana  (pulling  or  dragging)    on    the    agha  (sin)    of jagat  (world). 4)  Vaikuntha.  ( 1 )  The  son  of  Vikuntha.    There  is  an incarnation  as  such.  (2 )  At  the  time  of  creation  twenty- three  Tattvas  (essences-elements)  did  not  join  with    one another.  So  Visnu  joined  earth  to   water,    ether    to   air and  air  to    fire;   Thus    their  individual   existence   was made  Vikuntha-prevented.  By  achieving  this  he  became Vaikuntha.  (3)  Vikuntha    means  wisdom  (knowledge). So  Vaikuntha  is  he  who  has   acquired    knowledge.    (4) Vaikuntha  means  holy  basil  (a  herb) .  So  Vaikuntha   is he  who  wears  rosary  of  holy  basil.     (5)    Kuntha  means Maya — Illusion.  So  Vaikuntha   is   Maya   Maya   or   he who   is  blended   with   Illusion,    (the    female    creative energy) . 5)  Vistarasravas.  (1)   Vistara — tree— banyan  tree.  He who  is  universally  known  as  banyan  tree.  (2)  Vistara — a  bundle  of  darbha  grass.  ( Poa  grass) .    He   whose   ear- lobe  is  like  this.    (3)    Vistara  =  is  spread — He  whose fame  is  spread  everywhere. 6)  Damodara.  (1)  Stomach    is   tied   by  a  rope.    (2) Dama — names  of  the  worlds.   He  who   bears   all   the worlds  in  his  stomach.  (3)   He  whose  habit  is  dama  or self-restraint,  is  Damodara. 7)  Hrslkesa — (1  )The  lia-lord,   of  hrslkas — organs    of senses.  ( 2)   He  who  makes  the  world  hrsta — delighted — bristling  with  his  Kesas — hairs. 8)  Kesava    (Ka-Brahma.     Isa-Siva).  ( 1)  The  Lord  of Brahma  and  Siva.  (2)   He  who    has    killed    KegJ.    (3) He  who  has  three  Kesas  (heads)    i.e.  Brahma-  Visnu- Isa. 9)  Madhava.  (1)  Dhava-husband  of  Ma-Laksml.   (2) He  who  is  born  of  the  dynasty  of  Madhu.  ( 3 )  He  who has  killed  Madhu. 10)  Svabhu.  He  who  comes  into  existence  by  himself. 11)  Daityari  the  enemy  of  Daityas  (theasuras,  demons) . 12)  Pundarlkaksa.  (1)  With  aksis  -  (eyes)    like  punda- rika-( 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)  Garudadhvaja.  He  whose  ensign  is  Garuda  (Eagle). 15)  Pltambara.  He  who  wears  yellow  silk. 16)  Acyuta.  He  whose  position  has  no  displacement. 1 7)  Sarrigl.  He  who  has  the  bow  called  Sarnga. 18)  Visvaksena.  He  whose  army  spreads. 19)  Janardana.  (1)     He  who     destroys   janana-birth (birth  and    death) asuras  called  Janas. (2)     He  who     had   destroyed  the 20)  Upendra.  He  who  had  become  the  younger  brother of  Indra  by  taking  birth  as  Vamana. 21)  Indra. varaja.  Younger  brother  of  Indra. 22)  Cakrapani.  He  who  has  cakra — the  weapon  Discus — in  his  hand. 23)  Caturbhuja.  He  who  has  four  hands. 24)  Padmanabha.  He  who  has  lotus  in  his  navel. 25)  Madhuripu.  The  enemy  of  the  asura  named  Madhu. 26)  Vasudeva.  (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  avatara  as  Vamana). 28)  Devakmandana.  The  son  of  Devaki. 29)  Sauri.  Born  in  the  dynasty  of  Surasena. 30)  Sripati.  The  husband  ofLaksml. 31)  Purusottama.  The  noblest  of  men. 32)  Vanamali.  He  who  wears  the  necklace  which  reach- es up  to  the  leg  and  is  called  Vanamala. 33)  Balidhvamsl.  He  who  had    killed  the    asura    called Bali. 34)  Karhsarati.  The  arati  -  (enemy)  of  Karhsa. 35)  Adhoksaja.  He  who  is  not  discernible  to  the  organs of  senses. 36)  Visvambhara.  He  who  rules  over  the  Visva  (world). 37)  Kaitabhajit.     He     who    became     victorious    over Kaitabha. 38)  Vidhu.  Expert  in  all  things. 39 )  Srivatsalancchana.  He  who  has  the  mark  or  scar  of Srivatsa  on  his  chest. 40)  Puranapurusa.  The  earliest  man. 41)  Yajnapurusa.    He  who    is    remembered  in  yagas — sacrifices. 42)  Narakantaka.  He  who  had  killed  Naraka. 43)  Jalalayi.  He  who  lies  in  water. 44)  Vi^varupa.  One  who  has  the  cosmic  form. 45)  Mukunda.  He  who  gives  salvation. 46)  Muramardana.  He  who  had  suppressed  Mura. 10)  Sahasra  Ndmans.  (Thousand  names  of  Visnu).    The list  of  thousand   names  of  Visnu,  is   present  in    Padma Purana,  Uttarakhanda,  Chapter  72.    In    Mahabharata, Anus  asana  Parva,  Chapter  1 49,    also  all   the    thousand names  are  given.  Variations  are  seen  in  these  two  lists. 11)  Other  details  (i)  Mention  about    Mahavisnu   occurs in  several  places  in  Rgveda.    But   more    prominence   is given  to  Indra.  Though  Visnu  is  exalted  in  five  Rgveda mantras  (incantations),  when  compared  with  other  gods, Visnu  is  only  a  lesser  god.  The  story    of  Trivikrama    is hinted    in    Rgveda.   But    there  is  no  mention  about  the incarnation  of  Vamana     or    Mahabali.    Rgveda    gives Mahavisnu  only  the   position    of  a  younger  brother  of Indra.  That  is  why  the  author  of  Amarakos'a  has   given Visnu  synonyms  such  as  Upendra,  Indravaraja  etc. (ii)  Mahavisnu  was  one  of  those  who  came  to  see Sivalinga  (Phallus)  when  it  was  detached  and  fell  down at  the  curse  of  hermit  Bhrgu.  (For  details  see  under Siva) . (iii)  Mahavisnu  gave  Subrahmanya Vidyadharas  named  Vardhana  and Salya  Parva,  Chapter  45,  Stanza  37). (iv)  Mahavisnu  gave  Subrahmanya  the  necklace   Vaija- yantl.    (M.B.  Salya  Parva,  Chapter  45,  Stanza  49). (v)   It  is  stated  in  Mahabharata,  Sabha  Parva,  Chapter 1 1,  Stanza  25,  that  Mahavisnu  stays  in  the  assembly  of Brahma. see as  attendants  two Nandana.    (M.B. VISNUCITTA 867 VISNUDATTA (vi)  Mahavisnu  showed  grace  to  Uparicaravasu.(M.B. Sand  Parva,  Chapter  337,  Stanza  33). (vii)  Mahavisnu  once  took  birth  as   the    son   of  Aditi. From  that  day  onwards  he  got  the  name  Aditya  also.  ( For details  see    under  Aditi).  For  further  details  regarding Mahavisnu,    see  under   Virafpurusa,    Prakrti,  Purusa, Brahmasrsti,  Avatara,  Amrta,  Garuda,  Laksmi,   Gariga etc. VISNUCITTA.  A  noble  Vaisnavite  devotee,  who  lived in  Tamil  Nadu.  He  lived  in  Villiputtur.  It  is  said  that he  was  the  incarnation  of  Garuda.  Visnucitta  had  ano- ther name  Periyalvar.  Andal  who  was  famous  among the  Alvars  was  the  daughter  of  Visnucitta. Visnucitta  sang  holy  hymns  in  praise  of  the  beloved god.  The  hymns  of  praise  he  sang  are  called  Pallandu. He  got  the  name  Periyalvar  or  the  foremost  of  the  devo- tees. Once  at  Villiputtur,  while  he  was  getting  beds  ready  to plant  holy  basil,  he  was  attracted  by  a  divine  infant.  It seemed  to  Visnucitta  that  the  little  girl  was  lying  among the  basil  plants.  He  took  the  child  home  and  named her  Goda.  It  was  this  Goda  who  became  the  famous Andal  later.  Legends  say  that  the  birth  of  Andal  was in  97  Kali  Era.  Scholars  say  that  Goda  was  born  in  the middle  of  7th  century.  There  is  another  story  which mentions  that  Andal  was  born  from  a  portion  of Goddess  Earth. VISNUDASA.  A  Vaisnavite  devotee  who  lived  in  ancient days.  The  story  of  this  devotee  who  defeated  his  king Cola  in  devotion  to  Visnu,  is  given  in  Padma  Purana, Uttara  Khanda,  Chapter  110.  The  story  is  as  follows. In  days  of  old  there  was  a  king  named  Cola  in  Kanci- pura.  It  was  because  of  his  reign  that  the  country  got the  name  Cola.  He  had  performed  several  sacrifices. On  the  banks  of  the  river  Tamraparm,  stood  his  golden Yupas  (pegs  on  which  sacrificial  animals  were  tied) that  the  place  looked  like  Caitraratha. Once  the  king  went  to  the  temple  and  worshipped Visnu  by  offering  flowers  of  gold  and  jewels  such  as chalcedony  and  prostrated  before  Visnu  and  rose  up. At  that  time  a  Brahmin  named  Visnudasa  from  his  own city  came  there  to  worship,  with  holy  basil  and  water as  offerings.  He  worshipped  with  the  leaves  and  flower- bunches  of  holy  basil.  Because  of  his  worship  by  holy basil,  the  king's  worship  by  jewels,  was  dimmed.  The emperor  got  angry  and  said,  "Visnudasa,  you  area  poor man  who  does  not  know  how  to  worship  Visnu.  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  Visnu  first,  you  or  I" After  saying  this  the  king  went  to  his  palace.  He  appoint- ed Mudgala  the  high  priest  and  began  to  perform  a sacrifice  to  Visnu.  The  sacrifice  was  going  on  with pomp  and  festivities.  Visnudasa  also  was  immersed  in devotion  to  Visnu  to  the  best  of  his  abilities. Once  Visnudasa,  after  his  usual  prayer  and  meditation prepared  rice-food.  But  somebody  took  away  the  cook- ed rice  unseen  by  Visnudasa.  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,  Visnudasa  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.  Visnudasa  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  Sri  Narayana  with  conch,  discus  and  club  held in  his  hands.  Because  of  devotion  Visnudasa  stood  be- numbed. While  the  King  Cola  and  the  people  were  look- ing on,  Visnudasa  got  into  the  divine  Vimana  and  went to  the  world  of  Visnu. VISNUDATTA.  Son  of  the  Brahmin  named  Vasudatta. The  story  of  Visnudatla  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  Visnudatta  became  sixteen  years  old  he  decided to  go  to  the  city  of  Valabhi  for  his  education.  Seven  Brah- min boys  of  his  age  gathered  together  and  joined  him. Deciding  not  to  separate  from  each  other,  they  started  for Valabhi,  without  the  knowledge  of  their  parents.  When they  proceeded  a  little  further  they  saw  a  bad  omen. Visnudatta  stood  undecided,  but  the  others  pressed  him on  and  they  continued  their  journey.  Next  day  by  even- ing 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.  Visnu- datta 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.  Visnudatta  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  Visnudatta  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.  Visnudatta  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  hus- band 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  return- ed and  lay  down.  Visnudatta  had  followed  her  steal- thily 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  Visnudatta  and  his  friends. Visnudatta  told  them  everything  that  he  had  seen,  and showed  them  the  head  and  the  trunk  of  her  lover,  hid- den in  the  ashes.  When  they  saw  this  they  understood VIS1SUDHARMA 868 VlSRAVAS 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.  (Kathasarit- sagara,  Madanamancukalambaka,  Taranga  6). VIS\UDHARMA.  A  child  of  Garuda.  (Mahabharata, Udyoga  Parva,  Chapter  101,  Stanza  13). VISISUJVARA.  A  great  disease  used  by  people  to  defeat their  enemies.  The  antidote  for  Visnujvara  is  Siva- jvara.  In  ancient  days,  in  the  fight  between  Sri  Krsna and  liana,  Sivajvara  was  sent  against  Sri  Krsna  by Bana  and  to  prevent  it  Sri  Krsna  sent  Visnujvara against  Bana.  (Bhagavata,  Skandha  10). VISyULOKA.  Vaikuntha.  It  is  mentioned  in  Devi Bhagavata,  Skandha  7,  that  this  world  is  situated  on the  top  of  Maha  Meru  along  with  the  worlds  of  Indra, Agni,  Yama,  Siva,  Brahma  etc. VIS>TUMATl.  The  queen  of  the  king  named Satanlka.  Sahasranika  was  the  son  born  to  Visnumatl and  Satanika.  (Kathasaritsagara,  Kathamukhalambaka, Tarauga  1 ) . VISISUPADA.  A  place  at  the  source  of  the  river  Ganga See  under  Ganga. VIS^UPADATlRTHA.  A  holy  place.  It  is  stated  in Mahabharata,  Vana  Parva,  Chapter  83,  that  by  bath- ing in  this  place  and  worshipping  Vamana,  one  could attain  the  world  of  Visnu.  This  place  is  on  the  bank of  the  river  Vipasa.  It  is  mentioned  in  Drona  Parva, Chapter  8,  that  Arjuna,  in  his  dream,  had  travelled  with Sri  Krsna  to  the  world  of  Siva  and  had,  on  the  way, visited  this  holy  place. VIS1SUPA5IJARA.     A  Mantra    (spell)  taught    to  Devi KatyayanI  by  Siva.  (See  under  Parvati). VIS]yUPUjA.      (Form  of  worshipping  Visnu).  There  are conventions   regarding  the  form   of  worship   of  Visnu and  his  satellite  gods.  The  general  form  of  that   worship is  given  below : LaksmI,  Ganga,  Dhata,  Vidhata,  Yamuna,  Navanidhis (nine  treasures),  Vastupurusa,  Sakti,  Kurma  (turtle) Ananta  (serpent)  and  Prthivi  (Earth)  arc  the  satellites of  Visnu.  First  you  must  bow  before  Acyuta,  (Visnu) 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  Mandalas  (regions)of  Arka  (the  Sun) Soma  (the  Moon)  and  Vahni  (fire).  After  this  the  nine powers  should  be  worshipped.  Vimala,  UtkarsinI,  Jnana, Kriya,  Yoga,  Prahva,  Satya,  Kanti  and  Isa  are  the  nine powers.  In  the  same  way,  Durga,  SarasvatI,  Ganapati and  Ksetrapala  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  Srivatsa, the  Kaustubha,  the  Vanamala,  the  Earth,  Guru  and Garuda.  With  prayer  and  oblations  offered  to  Indra, Agni,  Yama,  Nirrti,  Varuna,  Vayu,  Kubera,  Is"a, Ananta  and  Brahma,  who  are  the  guardians  of  the  ten directions  and  the  weapons  and  conveyance  and Kumuda  and  the  others  ( the  four  mountains  standing near  the  Maha  Meru)  and  Visvaksena  (Visnu)  Visnu- puja  will  be  finished.  By  performing  this  worship  of Visnu  and  his  satellites,  one  could  attain  all  one's  wish- es. (Agni  Purana,  Chapter  21) VISNUPURA^A.  One  of  the  eighteen  Puranas.  Visnu Purana  is  the  description  of  the  activities  in  Varaha Kalpa  (the  age  of  Varaha — Boar) .  There  are  twenty- three  thousand  granthas  in  this  Purana.  It  is  stated  in Agni  Purana,  Chapter  272,  that  if  this  book  Visnu Purana  is  given  as  a  gift  along  with  cow  and  water  on the  full  moon  day  of  the  month  of  Asadha,  the  giver would  attain  the  city  of  Visnu.  (For  further  details  see under  Purana) . VISKfURATA.     Another  name  of  Pariksit. VISrsUSARMA.     See  under  Sivas"arma.' VISWVRATA.  A  Vrata  (fast  or  vow)  taken  thinking of  Visnu  in  mind.  By  taking  this  vow,  one  could  get what  one  desires  for. Worship  Visnu,  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  Pausa, 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  Manci,  Oris  root,  Costus, Bitumen  ( stone  juice) ,  Saffron,  Curcuma,  bulb  of Kaccuri,  Flower  of  Michelia  Champaca  and  bulb  of Cyperus  grass.  After  bathing  the  image  as  given  above, Visnu  must  be  exalted  on  the  first  day  by  the  name Krsna,  on  the  second  day  by  the  name  Acyuta,  on  the third  day,  by  the  name  Ananta  and  on  the  fourth  day, by  the  name.  Hrslkesa.  The  worship  should  be  perform- ed 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  Sasi  on  the  first  day,  Candra  on  the  second day,  Sasanka  on  the  third  day  and  Indu  on  the  fourth day.  It  is  ordained  in  Chapter  177,  of  Agni  Purana, that  the  worship  of  Visnuvrata  should  be  conducted  in this  way.  This  is  a  form  of  worship  observed  by  Kings, women  and  Devas  (gods) . VIS^UVRDDHA.  A  King.  He  was  the  son  of  Trasa- dasyu.  It  is  mentioned  in  Brahmanda  Purana  that  Visnu- vrddha  who  was  a  Ksatriya  by  birth,  became  a  Brahmin by  penance. VISIVUYASAS.  Another  name  of  Kalkl.  (For  further details  see  under  Kalki) . VlSOKA  I.  The  charioteer  ofBhimasena.  In  theBharata- battle  Bhagadatta  struck  him  and  he  fell  unconscious. (M.B.  Bhlsma  Parva,  Chapter  95,  Stanza  76). VlSOKA  II.  A  prince  of  Kekaya.  It  is  mentioned  in Mahabharata,  Drona  Parva,  Chapter  82,  Stanza  3,  that this  prince  was  killed  by  Karna  in  the  battle  of  Bharata. VlSOKA  III.  A  Yadava  prince  born  to  Krsna  by Trivakra.  This  prince  who  was  the  disciple  of  Narada had  written  the  book.  "Satvatatantra".  (Bhagavata, Skandha  10). VlSOKA  I.  Mention  is  made  in  Mahabharata,  Sabha Parva,  Daksinatyapatha,  Chapter  38,  that  Sri  Krsna had  a  wi*e  called  Visoka. VlSOKA  II.  An  attendant  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter  46,  Stanza  5). VlSRAVAS.  Father  of  Ravana. 1 )  General  Information.  Visravas  was  the  son  born  to Pulastya  the  son  of  Brahma,  by  his  wife  Havirbhuk. The  son  VaiSravana  was  born  to  him  by  his  wife VISRAVASRAMA 869 VISVAKARMA Ilabila    (Idabida)   and    Ravana  and  his  brothers  by  his wife  Kaikasi.  In  Mahabharata,    Vana    Parva ,   Chapter 274,  there  is    a    story    about    the  birth    of  Vaisravana (Kubera)  as  son  to    Visravas. The  son  Vaisravana  was  born  to  Pulastya.  Vaisravana rejected  his  father  Pulastya  and  served  his  grandfather Brahma.  Pulastya  did  not  like  this.  He  generated  an- other son  Visravas  from  half  of  his  body.  Visravas tried  to  wreak  vengeance  on  Vaisravana,  who  took refuge  near  Brahma,  who  was  much  pleased  at  Vaisra- vana and  granted  him  immortality,  the  state  of  being the  owner  of  wealth,  the  position  of 'Lokapala',  connec- tion with  Siva,  a  son  named  Nalakubara,  the  city  of Lanka,  the  Puspaka  Virnana,  the  lordship  of  the Yaksas  and  the  title  Rajaraja  (King  of  Kings). 2)Family  Life.  Kubera  engaged  three  beautiful  Raksasa damsels,  Puspotkata,  Raka  and  Malini  to  attend  on Visravas.  Puspotkata  had  the  name  Kaikasi  also. Kaikasi  gave  birth  to  Ravana  and  Kumbhakarna. Khara  and  Surpanakha  were  born  to  Raka  and  Malini gave  birth  to  Vibhisana.  (MB.  Vana  Parva,  Chapter 275,  Verse  7). VISRAVASRAMA.  A  holy  place  situated  on  the  bound- ary of  the  country  Anartta,  Kubera  was  born  in  this place.  (Mahabharata,  Vana  Parva,  Chapter  89, Stanza  5). VISUCIKA.     See  under  Brahma,  Para  12) . VlSuypI.  A  naga  (serpent)  born  in  the  family  of Ka^yapa.  (Mahabharata,  Udyoga  Parva,  Chapter  103, Stanza  16). VISUVAT.  The  time,  when  night  and  day  are  equal, is  called  Visuvat.  (Visnu  Purana,  Arhs  a  2,  Chapter 8). VlSVA.  A  Ksatriya  King.  It  is  stated  in  Mahabharata, Adi  Parva,  Chapter  67,  Stanza  36,  that  this  King  was born  from  a  portion  of  Mayura,  an  asura. VISVA.  A  daughter  of  Prajapati  Daksa.  (Mahabharata, Adi  Parva,  Chapter  65,  Stanza  12). VISVABHUK  I.  A  story  about  the  birth  of  five  Indras, on  earth,  in  the  form  of  Pandavas,  is  given  in  Maha- bharata, Adi  Parva,  Chapter  196,  Stanza  29.  Visvabhuk is  one  of  them.  The  remaining  four  were,  Bhutadhama, Sibi,  Santi  and  Tejasvl. VISVABHUK  II.  The  fourth  son  of  Brhaspati.  It  is mentioned  in  Mahabharata,  Vana  Parva,  Chapter  219, Stanza  17,  that  it  is  this  Visvabhuk,  who  sits  in  the stomach  of  all  living  things  and  digests  food.  This  Agni (fire)  is  particularly  worshipped  in  sacrifices.  The Puranas  say  that  the  river  GomatI  is  the  wife  of  this Agni  (fire) . VISVAC.  An  asura.  Mention  is  made  in  Rgveda, Mandala  1,  Anuvaka  17,  Sukta  117  that  the  race  of this  Asura  was  destroyed  by  the  Asvinidevas. VlSVACI.  A  celestial  maid.  She  is  one  of  the  prominent celestial  maids  such  as  UrvasI  and  others.  Once  King Yayati  played  with  Visvaci.  It  is  mentioned  in  Maha- bharata, Adi  Parva,  Chapter  122,  Stanza  65,  that Visvacl  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.  Sabha  Parva,  Chapter 10,  Stanza  11). VlSVADAMSTRA.  An  asura.  Mention  is  made  in Mahabharata,  Santi  Parva,  Chapter  227,  Stanza  52, that  this  asura  also  had  been  a  ruler  of  this  world. VlSVADEVAS.    A  group  of  Devas.  Dharmadeva   married ten  daughters  of  Daksa,  VisVa  was  one  of  them. Visvadevas  are  the  sons  of  Visva.  The  Sadhyas  were born  from  Sadhya,  the  Marutvans  from  MarutvatT,  the Vasus  from  Vasu,  the  Bhanus  from  Bhanu  and  the Devas  who  boast  about  Muhurta  (auspicious  moment) were  born  from  Muhurta.  Lamba  gave  birth  to  Ghosa and  Yarn!  to  Nagavlthi.  (Visnu  Purana,  Arhsa  1, Chapter  15). VISVAGASVA  I.  An  ancient  King  in  India.  He  was the  son  of  emperor  Prthu  born  in  the  dynasty  of Iksvaku  and  the  father  of  the  King  Adri.  By  giving alms  of  cows,  he  became  famous.  Visvaga^va  was  a pure  vegetarian.  (M.B.  Vana  Parva,  Chapter  20,  Stanza 3;  Anusasana  Parva,  Chapter  76,  Stanza  25;  Anugasana Parva,  Chapter  1 15,  Stanza  58) . VISVAGASVA  II.  A  King  born  in  the  dynasty  of Puru.  It  is  mentioned  in  Mahabharata,  Sabha  Parva, Chapter  27,  Stanza  14,  that  this  King  was  defeated  by Arjuna  during  his  Northern  Regional  conquest. VISVAJIT  I.  A  King  of  the  Ariga  dynasty.  He  was  the son  of  Jayadratha.  (Agni  Purana,  Chapter  277) . VISVAJIT  II.  A  King  descended  from  Yayati.  This King  was  the  son  of  Suvrata  and  the  father  of  Ripun- jaya.  (Bhagavata,  Skandha  9). VISVAJIT  III.  The  third  son  of  Brhaspati.  He  has  the intelligence  of  all  the  living  beings  in  all  the  worlds. That  is  why  he  was  given  the  name  Visvajit.  (M.B. Vana  Parva,  Chapter  219,  Stanza  16). VlSVAJIT  IV.  An  asura.  It  is  mentioned  in  Maha- bharata, Santi  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. VlSVAKA.  A  hermit  of  the  period  of  Rgveda.  Once Visnapu  the  son  of  this  hermit  was  lost.  The  father praised  the  Asvinidevas,  who  showed  him  his  son  as  one shows  a  lost  cow.  (Rgveda,  Mandala  1,  Anuvaka  8, Sukta  116). VISVAKARMA.     The  architect  of  the  Devas. 1)  Birth.     Visvakarma    is     the    son   of  Prabhasa,  the eighth   of  the   Eight   Vasus.     Varastri,     the    sister   of Brhaspati,  a  celibate  woman  who    had    attained    Yoga- siddhi  (union  with  the  Universal    Soul)    and    travelled all   over    the   world  was  the  wife  of  Prabhasa.  Prajapati Visvakarma   was   born    to    Prabhasa  by  Varastri.  This Visvakarma  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. (Visnu  Purana,  Arhs'a  1,  Chapter  15). 2)  Children.     Though     mention   is   made   about   many children  of  Visvakarma  in   various    Puranas,    five    sons and  four  daughters  are  mostly  spoken  of.  When   Maha- visnu  took  the  incarnation  of  Sri  Rama  for  a  stipulated purpose,    the   devas  took  birth  as  monkeys  in  forests,  to help  Mahavisnu.  Mention  is  made  in  Valmtki  Ramayana, Bala   Kanda,    Sarga    18,  that   Nala  a  very  big  monkey was  begotten  by  Visvakarma. The  other  four  sons  of  Visvakarma  are  mentioned  in Visnu  Purana,  Arhsa  1,  Chapter  15.  Four  sons  named Ajaikapat,  Ahirbudhnya,  Tvasta  and  Rudra  were  born to  Visvakarma.  The  great  hermit  and  sage  Visvarupa was  the  son  of  Tvasta.  Hara,  Bahurupa,  Tryambaka, Aparajita,  Vrsakapi,  Sambhu,  Kapardi,  Raivata, Mrgavyadha,  Sarva,  and  Kapali  are  the  eleven  Rudras. They  are  the  Isvaras  (gods)  of  the  three  worlds.  It  is VISVAKARMA said  that  in  this  way  there  are  one  hundred  Rudras  with shining  radiance. The  daughters  of  Visvakarma: — The  four  prominent daughters  are  Samjiia,  Citraugada,  Surupa  and  Bar- hismati.  The  Sun  married  Samjiia.  Sun  got  three children,  Manu,  Yama  and  Yarn!  by  Sarhjna.  (Visnu Purana,  Arhsa  3,  Chapter  2) .  Priyavrata,  the  brother of  Uttanapada,  married  Surupa  and  Barhismatl.  Of  these the  first  wife  gave  birth  to  ten  sons  named  Agnidhra, Idhmajihva,  Yajnabahu,  Mahavira,  Rukmasukra, Ghrtaprstha,  Savana,  Medhatithi,  Vitihotra  and  Kavi and  last  of  all  a  daughter  named  tJrjjasvati.  Of  these Kavi,  Savana  and  Mahavira  became  abstemious  and well-versed  in  Brahmavidya  (theosophy).  By  the  other wife  three  other  sons  Uttama,Tamasa  and  Raivata  were born  to  Priyavrata.  These  grew  up  to  be  famous  and gradually  became  lords  of  Manvantaras.  This  Priya- vrata 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.  (Devi  Bhagavata,  Skandha  8). Citrangada  was  the  fourth  daughter  of  Visvakarma. Ghrtaci  was  her  mother.  The  young  and  beautiful Citrangada  one  day  went  to  bathe  in  the  river  in  the Naimisa  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  Visvakarma  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  Sarasvati  carried  the prince  Suratha  thirteen  yojanas  down  along  with  her current.  Because  the  King  was  washed  away  by  the current  Citrangada  fell  down  unconscious.  The  maids sprinkled  the  water  from  the  river  Sarasvati  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 Sarasvati,  and  the  current  carried  her  down  and  pushed her  into  the  great  river  Gomati.  Being  aware  of  her future,  the  great  river  GomatT  pushed  her  down  and placed  her  in  a  big  forest  where  lions,  leopards,  tigers etc.  lived  in  plenty. A  Guhyaka  (a  section  of  Yaksas)  who  was  going through  the  sky,  saw  Citraugada  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  Srlkanthelvara,  so  that  every  thing might  end  well.  Accordingly  Citrangada  reached  Srl- kanthesvara  on  the  south  of  Kalindl,  bathed  in  the Yamuna  at  noon  and  went  to  the  temple  and  bowed before  Srlkantha  Mahesvara. At  that  time  the  hermit  Rtadhvaja,  well-versed  in Samaveda  came  there  to  bathe.  The  hermit  called Citrangada  and  enquired  about  her.  She  told  the  hermit all  that  had  happened  to  her.  Hearing  her  story,  the hermit  became  angry  and  cursed  Visvakarma.  "Let that  Visvakarma  who  has  behaved  so  cruelly  towards his  own  daughter  become  a  monkey."  Then  he  called Citrangada  and  said  to  her.  "Good  girl,  go  to  the  holy 870  VISVAKARMA place  called  Saptagodavara  and  worship  HatakeSvara Mahadeva.  Devavatl,  the  daughter  of  the  asura Kandaramali  the  hermit  woman  Damayanti,  the daughter  of  Anjana,  a  Guhyaka,  and  VedavatI  the daughter  of  Parjanya  would  come  there.  At  the time  when  these  three  young  women  meet  together at  Hatakesvara,  you  will  unite  with  your  husband." Being  overjoyed  at  the  words  of  the  hermit,  Citrangada went  to  Saptagodavara,  lived  there  and  worshipped  Siva. Rtadhvaja  went  on  his  way. Visvakarma,  transformed  into  a  huge  monkey,  was causing  havoc  and  devastation  in  the  forest.  Once  the five-year-old  son  of  Rtadhvaja,  called  Jabali  had  gone to  bathe  in  the  river.  The  ViSvakarma  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  Mahameru.  As  the  second  adventure,  the  monkey separated  Damayanti  from  her  father  Anjana,  a Guhyaka.  Damayanti  was  born  to  Anjana  by  the celestial  maid  Pramloca.  Hermit  Mudgala  had  once prophesied  that  this  Damayanti  would  become  the prominent  wife  of  a  King.  The  delighted  Damayanti was  once  about  to  get  into  the  water  of  the  holy  bath HiranvatI,  with  her  maids  when  the  Visvakarma-monkey ran  to  the  spot  and  the  terrified  Damayanti  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  Jabali  was  tied  to  the  banyan  branches.  Damayanti saw  Jabali.  Each  said  to  the  other  about  the  cruel  deeds of  the  monkey.  After  that  according  to  the  advice  of Jabali,  Damayanti  went  to  the  temple  of  Srlkanthelvara on  the  basin  of  the  river  Yamuna.  After  worshipping Srlkanthesvara,  she  wrote  on  the  wall  of  the  temple, a  poem  about  the  misfortunes  of  herself  and  Jabali  and stayed  in  that  place  engaged  in  worshipping  god. The  next  confrontation  of  the  monkey  was  with  VedavatI the  daughter  of  Parjanya.  Vedavati  was  born  to Parjanya  by  a  celestial  woman  Ghrtaci.  Once  while VedavatI  was  playing  in  the  forest,  the  monkey  saw  her. He  addressed  her  Devavatl,  intentionally  mispronouncing her  name.  She  replied,  "You  monkey.  I  am  not Devavatl,  I  am  Vedavati."  Instantly  the  monkey  ran  to her.  Vedavati  quickly  climbed  on  a  hibiscus  tree.  The monkey  kicked  at  the  tree  and  broke  it.  Vedavati  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  Vedavati  falling down,  a  Gandharva  said,  "Oh  dear,  Brahma  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  yagas (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,  Indra- dyumna could  not  find  where  Vedavati  had  fallen.  She floated  into  a  part  of  the  forest.  All  alone  she  walked on  and  on  and  reached  the  temple  of  SrlkantheSvara, on  the  bank  of  Yamuna.  Damayanti  who  had reached  the  temple  earlier  and  Vedavati  met  each  other and  talked  about  their  experiences.  Thus  due  to  the wickedness  of  the  Visvakarma-monkey  Jabali  the  son  of Rtadhvaja  came  to  be  tied,  on  to  the  banyan  tree  and VISVAKARMA 871 VISVAKARMA Damayanti    and    Vedavati  to  be  staying  helpless  in  the temple  of  Srikanthesvara. At  this  time  the  hermit  Galava  reached  the  temple  of Srlkanthes'vara.  He  saw  Damayanti  and  Vedavati  and felt  pity  on  them.  Next  day  Galava  started  for  Sapta- godavara to  take  a  bath  in  Karttika.  Damayanti  and Vedavati  followed  the  hermit.  They  reached  Sapta- godavara and  dipped  in  Puskara  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  Galava going  about  with  two  beautiful  damsels.  If  this  right- eous hermit  does  not  fear  slander,  why  should  you,  who live  under  water  fear  it  ?"  The  whale  replied.  "Galava doesn't  fear  people  because  he  is  daring  and  blind  with love."  Hearing  these  words  of  the  fishes,  Galava 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  Galava.  VisVakarma's daughter  Citraiigada,  who  had  reached  the  place earlier,  met  the  two  girls.  They  told  each  other  their stories.  "As  Rtadhvaja  had  prophesied,  Damayanti the  daughter  of  Anjana  and  Vedavati  the  daughter  of Parjanya  have  arrived."  Thought  Citrangada.  "If Devavati  the  daughter  of  the  asuraKandaramall,  also  is come,  I  could  unite  with  my  husband  Suratha."  Citra- ngada became  glad.  At  this  time  Devavati,  the  daughter of  Kandaramali,  ran  to  the  spot,  being  chased  by  the Vii  vakarma  monkey. The  reader  might  remember  that  Damayanti  had  written a  poem  on  the  wall  of  the  temple  at  Srikanthesvara when  she  had  gone  there  at  the  instruction  of  Jabali  who had  been  tied  on  to  a  branch  of  a  tree.  At  noon  on  that day  Rtadhvaja  had  gone  to  the  temple  at  Srikanthes- vara  and  happened  to  see  the  poem.  Then  only  did  he understand  that  his  son  Jabali  had  been  tied  to  a  tree by  a  monkey.  By  then  five  hundred  years  had  elapsed. Rtadhvaja  was  aware  of  the  fact  that  the  only  person capable  of  liberating  Jabali,-  was  Sakuni  the  son  of  Iksv- aku.  Rtadhvaja  reached  Ayodhya  instantly  and  told  Iksv- aku.  "Oh,  mighty  King  !  hear  me,  please  !  A  monkey has  made  my  virtuous  and  learned  son  Jabali,  a  captive and  bound  him  on  a  tree,  within  the  boundary  of  your kingdom.  Nobody  in  the  world  except  your  son  Sakuni will  be  capable  of  rescuing  him."  Sakuni  accompanied Rtadhvaja  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  Rtadhvaja entangled  and  entwined  by  creepers.  Seeing  the  net- work of  creepers  around  the  body  of  the  hermit's  son, Sakuni  began  to  send  arrows  one  after  another  and  cut off  all  the  creeper's  knots.  Rtadhvaja  climbed  up  the tree.  Seeing  his  father,  Jabali  bowed  his  head  to  his father.  Rtadhvaja  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 Jabali  down.  A  piece  of  the  branch  was  stuck  to  his back.  Thus  with  his  son  Jabali  bearing  a  piece  of  lum- ber on  his  back  and  Sakuni  bearing  bow  and  arrows, Rtadhvaja  came  to  Kalindi. Rtadhvaja,  Sakuni  and  Jabali  wandered  about  for  years in  search  of  Damayanti  and  the  others.  After  nearly  a hundred  years,  with  despair  Jabali  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.  Rtadhvaja  talked about  Damayanti.  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  Badarya^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  Rtadhvaja,  they  reached  Saptagodavara and  saw  Citrangada. In  the  meanwhile  Ghrtaci,  sad  and  miserable,  was  wan- dering over  the  mountain  of  the  rising  sun,  searching for  her  lost  daughter  Citrtingada.  She  met  the  cursed monkey  form  of  Visvakarma  and  asked  it,  "Oh  !  monkey  ! have  you  seen  a  girl?"  The  monkey  told  her  every  thing that  took  place.  Ghrtaci  also  reached  Saptagodavara. The  monkey  followed  close  behind  her.  As  soon  as Jabali  saw  the  monkey  he  got  angry  and  jumped forward  to  wreak  vengeance.  Rtadhvaja  checked  his son  and  told  him  the  history  of  Visvakarma.  The  monkey separated  the  piece  of  the  branch  from  the  back  of Jabali,  who  had  been  bearing  it  on  his  back  for  the  last thousand  years.  Rtadhvaja  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  Visvakarma the  father  of  Citrangada.  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  Rtadhvaja  said.  "Your  curse  will  end  when  you  get a  strong  and  sturdy  son  by  Ghrtaci." Hearing  this  Ghrtaci  rose  up  in  the  sky.  The  monkey also  jumped  up  and  followed  her.  The  monkey  was attracted  by  the  beauty  of  Ghrtaci.  Later,  on  the mountain  named  Kolahala,  the  monkey  enticed  Ghrtaci 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  Godavari,  a  sturdy  son  was  born  to them.  This  son  wasthestrong  sturdy  huge  monkey  Nala, who  helped  Sri  Rama. On  the  birth  of  a  son  Visvakarma  regained  his  former form.  He  returned  to  Saptagodavara  with  Ghrtaci. Galava  also  came  there.  With  the  hermit  Galava  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  Devavati  the  daughter  ofKandaramali  and Jabali.  Then  Indradyumna  married  Vedavati.  Next, Sakuni  married  Damayanti,  the  daughter  of  Anjana, and  lastly  Suratha  married  Citrangada.  (Vamana Purana,  Chapters  63  and  64). 3)  Other  details. (i)  Visvakarma  shines  in  the  assembly  of  Indra,  in  the form  of  a  hermit.  (M.B.  Sabha  Parva,  Chapter  7,  Stanza 14). (ii)  The  pafece  of  Yama  was  built  by  Vis" vakarma.  (M.B. Sabha  Parva,  Chapter  8,  Stanza  34). ( iii)   Visvakarma  lived  in  water  and  built  the  palace   of Varuna.  (M.B.  Sabha  Parva,  Chapter  9,  Stanza  2) . (iv)  Visvakarma  slays  in    the   palace   of  Brahma   and serves  him.  (M.B.  Sabha  Parva,  Chapter  1 1 ,  Stanza  31 ). VlSVAKRT 872 VISVAMITRA (v)  Visvakarma  once  performed  a  sacrifice  in    Brahma- vana.   (M.B.  Vana  Parva,  Chapter  114,  Stanza  17). (vi)  The  aerial  chariot  Puspaka   was    made    by    Visva- karma.  (M.B.  Vana  Parva,  Chapter  161,  Stanza  37). (vii)  It  was  with  an  illusive    ensign,    made   by   ViSva- karma,    flying  in  front  of  the  chariot  that  Arjuna  fought against  the  Kauravas   at    Virata.    (M.B.  Virata    Parva, Chapter  46,  Stanza  3) . (viii)  Once  Visvakarma  quarrelled  with  Indra  and created  the  son  ViSvarupa  with  three  heads.  (See  under Visvarupa). (ix)  Visvakarma  made  the  bow  called  Vijaya  and  gave it  to  Indra.  (M.B.  Kama  Parva,  Chapter 31,  Stanza  42). (x)  During  the  burning  of Tripura,  Visvakarma  made a  divine  chariot  and  gave  it  to  Siva.  (M.B.  Karna Parva,  Chapter  34,  Stanza  16). (xi)  To  the  reception  and  feast  given  by  Bharadvaja  to Bharata,  who  was  going  to  the  forest  in  search  of  Sri Rama  who  had  gone  to  live  in  the  forest,  Visvakarma and  Tvasta  were  also  invited.  (Valmiki  Ramayana, Ayodhyakanda,  Sarga  91). (xii)  Visvakarma  once  cut  the  face  of  a  horse  and  at- tached it  to  the  headless  body  of  Mahavisnu.  That figure  was  given  the  name  Hayagriva.  It  was  this  Haya- griva figure  of  Mahavisnu,  which  killed  theasura  Haya- griva. (See  under  Hayagriva). (xiii)  Visvakarma  should  be  dedicated  in  temples  in  the form  of  wearing  Aksasutra.  (Agni  Purana,  Chapter  51). (xiv)  It  is  stated  in  Kathasaritsagara,  Madanamancu- kalambaka  Tarariga  8,  that  Maya,  the  architect  of  the asuras,  was  the  son  of  Visvakarma. (xv)  Lanka  was  built  by  Visvakarma.  (Uttara  Rama- yana). (xvi)  ViSvakarma  once  made  a  heaven  for  hermit Atreya.  (See  under  Atreya). (xvii)  Tilottama  was  made  by  Visvakarma.  (See  under Tilottama) . (xviii)  ViSvakarma  once  turned  the  sun  in  his  turning machine.  (See  under  Sarhjfia). VlSVAKRT.  An  eternal  god  (Visvadeva)  concerned  with offerings  to  the  Manes.  ( M.B.  Anu:'  asana  Parva,  Chapter 91,  Stanza  36). VISVAKSENA  I.  An  ancient  hermit.  It  is  mentioned in  Mahabharata,  Sabha  Parva  Daksinatyapatha,  Chap- ter 7,  that  he  shines  in  the  palace  of  Indra. VISVAKSENA    II.     A  synonym  of  Visnu. VISVAMITRA.     A  royal  hermit  of  immense  attainments. 1)  Genealogy.     Descended  from  Brahma  in  the  following order   Brahma — Atri  —  Candra  —  Budha  —  Pururavas — Vijaya — Hotraka — Jahnu  —  Puru — Balaka — Ajaka — Kusa — Kufianabha — Gadhi — Visvamitra. 2)  Birth.     Six  beautiful    daughters    were  born  to  KuSa- nabha  the  son  of  King  Kusa.   The   hermit  Brahmadatta married  them.    After  this  a  son  named    Gadhi  was  born to   Kusanabha.    Two     children   named   SatyavatI   and Visvamitra  were  born  to  Gadhi.    SatyavatI  was  married to  Rcika ;  As  he  was  born  in  the    family   of  the  famous king  KuSa,  Visvamitra  got  the  name  Kausika    also.  His kingdom  was    Kanyakubja.    (Valmiki    Ramayana,  Bala Kanda,  Sarga  34) . 3)  Becoming  a  hermit.     Visvamitra    and     Vasistha  were two  hermits    who  were  hostile  to  each  other  throughout their     lives.  A     quarrel     with       Vasistha,     persuaded ViSvamitra    to  become    a  hermit. (Valmiki  Ramayana,  Bala  Kanda,  Sarga  51). the  detailed  story  of  the and  Vasistha   see    under The  histories   of  Visva- The  hermit  Vasistha  erected  his  hermitage  and  did penance  in  the  country  of  Visvamitra.  Once,  while engaged  in  hunting  Visvamitra  saw  Nandini  in  the hermitage  of  Vasistha,  and  wanted  to  have  her.  In  the battle  which  ensued  between  Vasistha  and  Visvamitra, the  hermit  Vasistha  came  out  victorious.  The  ashamed Visvamitra  gave  up  his  kingdom  and  went  to  forest to  do  penance.  Visvamitra  became  a  royal  hermit  of great  attainments.  There  were  constant  confrontations between  the  Rajarsi  and  the  Brahmarsi  (King-hermit and  Brahmin-hermit) .  (For quarrels  between  Visvamitra Vasistha,  para  2) . 4)  Visvamitra  and  HariScandra. mitra,  Vasistha  and  Hariscandra  are  intertwined  as  a triple  string.  Visvamitra  made  Hariscandra,  the  most renowned  of  the  men  of  veracity,  go  begging. Hariscandra  and  Visvamitra.  Their  history  begins  from King  Trisahku  of  the  Solar  dynasty. Formerly  the  name  of  Trisanku  was  Satyavrata.  Aruna was  the  father  of  Satyavrata.  When  Aruna  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.  Vasistha.  as  the family  priest,  was  behind  the  cruelty  on  the  part  of  the king  towards  his  son.  It  was  because  of  this  that  Visva- mitra crossed  the  path  of  Satyavrata. Satyavrata  went  to  the  forest  and  lived  like  a  low-caste man.  King  Aruna  repented  his  rashness.  Entrusting  his kingdom  to  Vasistha,  Aruna  went  to  the  forest  to  do  pen- ance. For  twelve  years  there  was  no  rain  in  the  country. Famine  broke  out.  Visvamitra'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  VisVamitra.  The  agree- ment was  that  he  would  tie  the  meat,  obtained  by  hunt- ing, to  a  tree  outside  the  hermitage,  every  day.  Satya- vrata carried  out  the  promise.  One  day  he  did  not  get anything  from  hunting.  He  caught  hold  of  Vasistha's cow  which  had  been  grazing  in  the  forest  and  killed  it and  gave  its  flesh  to  thefamily  of  Visvamitra.  On  com- ing to  know  this  Vasistha  cursed  him  and  changed  his form  into  that  of  a  candala  (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  Trisanku  from  that  day  onwards.  Weighed  down by  these  sins,  he  tried  to  commit  suicide.  Devi  appeared before  him  and  gave  him  back  his  original  form  and his  kingdom. After  the  death  of  Aruna,  Trisanku  assumed  the  reign. Hariscandra  was  his  son.  After  giving  the  country  to  his son,  Trisanku  requested  Vasistha  to  perform  the  sacrifice to  send  him  to  heaven  bodily.  Vasistha  said  that  it  was impossible  for  him.  Vasistha's  enemy  Visvamitra  took up  the  task.  He  lifted  Trisanku  bodily,  up  to  heaven. But  he  was  denied  admittance  in  heaven  and  so  Visva- mitra created  an  artificial  heaven  between  the  earth and  heaven  and  made  Trisanku  stay  there. Visvamitra  was  keeping  up  hostile  attitude  towards  the VISVAMITRA 873 VISVAMITRA kings  of  the  Solar  dynasty.  In  reality  it  was  not  the hostility  towards  the  Solar  dynasty,  but  it  was  his enmity  against  Vasistha.  Visvamitra  did  not  like Vasistha's  being  the  family-priest  of  the  kings  of  the Solar  dynasty.  So  Visvamitra  kept  up  an  attitude  of antipathy  towards  them.  This  is  the  background  of  the quarrel  between  Hariscandra  and  VisVamitra. Hariscandra  took  Candramati,  the  daughter  of  Sibi, as  his  first  wife.  Besides  her,  he  had  ninetynine  wives. But  they  had  no  children.  At  last  according  to  the advice  of  Vasistha  he  went  to  the  basin  of  the  Ganges and  did  penance  before  Varuna.  Visvamitra  did  not like  this.  Varuna  appeared  and  said  that  Hariscandra would  get  a  son.  The  king  had  promised  that  he  would give  his  son  as  a  sacrificial  animal  to  Varuna. Candramati  became  pregnant  and  delivered  a  son.  He was  named  Rohitasva.  Even  after  the  lapse  of  a  month, the  son  was  not  given  to  Varuna.  On  several  occasions Varuna  demanded  the  child;  and  Hariscandra  would give  some  excuses.  Finally  the  king  agreed  to  hand him  over  to  Varuna  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  Varuna 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.  Varuna  asked  the  king to  hand  over  the  boy  to  him.  The  king  was  in  great perplexity.  Varuna  cursed  the  king  that  he  would  catch the  disease  called  Jalodara( dropsy).  Thus  the  king  be- came a  sick  man.  Rohitasva  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. Hariscandra  called  Vasistha  and  asked  him  to  suggest a  remedy  for  this  woe  and  misery.  Vasistha  advised him  to  fulfil  somehow  or  other,  the  promise  made  to Varuna.  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  Varuna  thus,  you  will  be  cured." The  King  was  delighted  to  hear  this.  He  instruct- ed his  minister  to  find  out  any  Brahmin  who  was  will- ing to  sell  his  son.  A  greedy  Brahmin  was  found  out. His  name  was  Ajigarta.  He  had  three  sons.  He  was prepared  to  sell  the  second  son,  SunaSsepha.  The  minister agreed  to  give  him  hundred  cows  in  return. Up  to  this  time  Visvamitra  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  Sunassepha  and  brought  him  to  the palace.  Visvamitra  also  arrived  at  the  palace.  He sympathised  with  SunasSepha  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  Visva- mitra 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  Visvamitra. He  called  Sunassepha  and  taught  him  Varunamantra (spell)  and  told  him  to  repeat  the  mantra  when  he  was lying  on  the  slaughter-stone  and  that  he  would  escape death.  Suna&.epha  did  as  he  was  told.  Varuna  became pleased  with  him  and  appearing  before  the  King  said, "Leave  Sunassepha  and  perform  the  sacrifice.  You  will get  recovery."  Saying  so  Varuna  disappeared.  Immedi- ately the  King  was  cured  of  his  disease.  At  the  order  of the  King  Sunassepha  was  set  free.  The  sound  'Jaya  Jaya' (victory)  reverberated  in  the  sacrificial  hall.Suna^sepha got  up  and  asked.  "Oh  great  men.  Who  is  my  father now?  Some  said  that  it  was  Ajigarta.  Some  others argued  that  it  was  Hariscandra.  Some  said  that  it  was Varuna."  At  this  time  Vasistha  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 Ajigarta  lost  his  paternity.  Thenceforward  Hariscandra 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  Varuna  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  Visvamitra  who taught  him  the  Varuna-spell  in  his  pitiable  and  danger- ous situation.  So  ViSvamitra  alone  has  claim  to  the boy's  paternity." Those  who  were  present,  accepted  this  decision. Immediately  Visvamitra  took  Sunassepha  with  him  and went  to  his  hermitage.  Hearing  about  the  recovery  of the  King,  Rohitasva  returned  to  the  palace  from  the forest.  Hariscandra  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, Hariscandra  (of  Kakutstha's  family)  accepting  Vasistha as  the  main  priest  performed  the  famous  sacrifice  of Rajasuya  (RoyaJ)  consecration  with  ceremonies  and festivities.  With  this  the  fame  of  Haris  candra  spread far  and  wide. At  this  point  begins  the  next  stage  of  confrontation between  Visvamitra  and  HariScandra.  Vasistha  once reached  heaven.  Visvamitra  also  reached  there  at  the same  time.  The  devas  greeted  both  honourably.  But VisVamitra  saw  that  Vasistha  was  shown  some  parti- ality. This  was  unpalatable  to  Visvamitra,  who  asked Vasistha.  "What  excellence  have  you,  more  than  I  ?" Vasistha  replied.  'Have  you  not  heard  about  Hans' - 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  Hariscandra  of that  royal  family  has  recently  performed  the  sacrifice  of Rajasuya.  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 Hariscandra.  This  is  a  fact." Visvamitra  got  up  angrily  and  argued  that  Haris"- candra  was  not  truthful.  He  staked  all  the  fruits  of his  penance  to  prove  this.  From  that  day  onwards  Visva- mitra began  to  make  moves  to  instigate  Hariscandra  to deviate  from  the  path  of  truth. Once  HariScandra,  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  Siddhirupini  (a  goddess  who  helps  people  to  attain VISVAMITRA 874 VISVAMITRA anything).  Vi'vamitra  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 Visvamitra  any  longer.  After  that  Hariscandra  went  to the  hermitage  of  Vi&vamitra  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.  Visvamitra got  angry  and  stood  up.  Up  to  this  time  only  a  cold  war existed  between  them.  Hostility  became  open  now. Visvamitra  began  to  make  moves  against  Hariscandra quickly.  He  changed  a  fierce  asura  into  a  hog  and  sent it  to  the  garden  of  Hariscandra.  The  hog  destroyed  the garden.  All  the  attempts  made  by  the  guards  to  drive the  hog  aw.iy  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  know- ing the  way  to  return  home,  Visvamitra  went  to  him  in the  guise  of  an  old  Brahmin. The  King  honoured  the  old  man,  and  told  him  that  he was  Harificandra,  the  King  of  Ayodhya,  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 Haris"candra,  the  King  of  Ayodhya,  had  performed  the sacrifice  Rajasuya.  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  Ayodhya.  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  Rajasuya  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  Haris"- candra,  born  of  the  Solar  dynasty,  the  son  of  Trisaiiku in  liberality.  Such  is  the  opinion  of  hermit  Vasistha. 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'vamitra  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,  VisVa- mitra  approached  King  Hariscandra.  The  King  asked him  what  amount  he  required.  "Give  me  your  kingdom with  all  the  elephants,  horses,  chariots,  jewels  and wealth  in  it",  said  Vis'vamitra.  The  King  who  had been  led  to  this  deception  by  Vi^vsmitra,  having  no  go, agreed.  Thus  Visvamitra  obtained  the  kingdom  and everything  that  Hariscandra  possessed.  It  is  conven- tional that  whenever  a  gift  is  given  to  Brahmins,  a daksina.  (monetary  gift)  also  should  be  given  along with  it.  Otherwise  the  gift  will  be  futile.  The  King asked  the  Brahmin  what  he  wanted  as  daksina.  He demanded  two  and  a  half  Bharas  of  gold  as  daksina. 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  Visvamitra,  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,  Visvamitra came  there  and  said  : Visvamitra  : — "Hariicandra  !  According  to  the  gift hand  over  your  country  and  everything  instantly.  I must  have  the  daksina  of  two  and  a  half  Bharas  of  gold also  just  now." HarLcandra  : — "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  daksina  ?  Everything  I  had,  has  become yours.  The  amount  for  daksina  has  yet  to  be  procured. So  receive  the  gift  now.  The  daksina  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  follow- ed the  King  compelling  him  to  give  him  the  daksina. The  King  told  him  that  only  after  paying  this  debt would  he  eat  any  food,  and  that  he  would  pay  the amountwithin  a  month.  Visvamitra,  unwillingly  agreed to  this. With  his  wife  Candramati  and  his  young  son,  Haris'- candra  reached  Kasi.  After  a  month  Visvamitra  came to  Kas"!  for  the  amount  of  daksina.  Finding  no  go, Candramati  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.  Visvamitra  stood  near them  compelling  them  to  pay  the  amount.  When  Haris- candra came  to  himself,  he  sold  his  beloved  wife  to  a Brahmin  in  the  village  close  by.  The  Brahmin  who bought  Candramati  was  Visvamitra.  Hariscandra  was not  aware  of  this.  After  counting  out  a  crore  of  gold pieces  in  a  cloth  and  placing  it  on  the  ground  Visva- mitra caught  hold  of  Candramati  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. Visvamitra  again  came  before  Hariscandra  and  asked for  the  money.  Hans' candra  gave  Visvamitra,  all  the money  he  got.  The  hermit  was  not  satisfied.  Visvamitra said  that  the  money  given,  was  not  an  adequate  amount as  daksina  when  the  importance  of  the  great  sacrifice Rajasuya  was  considered  and  that  if  he  was  to  get  the full  benefit  of  the  sacrifice  he  had  to  satisfy  him  by VISVAMITRA 875 VISVAMITRA giving  him  the  requisite  amount.  The  King  accepted everything  the  hermit  said  without  any  objection. Visvamitra  compelled  him  for  payment.  The  King requested  for  time.  Visvamitra  allowed  time  till  sunset that  day. As  soon  as  Visvamitra    had   gone    Hariscandra   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 Hariscandra.    The   name  of  the   outcaste  was  Pravira. He    bought   Hariscandra    to   guard  the  funeral  ground and    to   collect  tax  on  dead  bodies.  Visvamitra  quickly ran  to  the   place.  The  outcaste    gave   Vtvamitra   ten yojanas    of  land   which    yielded  jewels,  in  the  region  of Prayaga    and    severed  his    connection.  Visvamitra  went on    his    way.   The    outcaste  King  took  Hariscandra  to the    funeral  ground.  Day  and  night  Hariscandra  had  to guard  the  entrance  of  the  funeral  ground. At  this  juncture  Hariscandra's  son  died    of  snake   bite, while  he  was  playing  with  other  children  on    the    bank of  the   Ganges.    His   mother    CandramatI   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." CandramatI  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  tearssheturnedtoherduties.lt was  night.  The  Brahmin  took  his  meals  and  lay  down to  sleep.  CandramatI  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,  CandramatI  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  light- ning. She  cried  aloud.  Hearing  the  cry  people  of  the neighbouring  houses  ran  to  the  spot.  CandramatI  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  Hariscandra  who  was  standing  there,  to cut  her  into  pieces.  He  refused  to  kill  a  woman.  The outcaste  King  came  there  and  giving  Hariscandra  a  big sword  asked  him  again  and  again  to  cut  her  into  pieces. Candramati  and  Hariscandra  did  not  recognize  each other.  At  last,  rinding  it  difficult  to  disobey  his  master, Hariscandra  raised  the  sword  to  cut  her. Then  CandramatI  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  byyou."  Hariscandra  a  greed  to  it.  Crying all  the  way  CandramatI  went  to  the  bank  of  the  Ganges and  brought  the  dead  body  of  her   son  to  the  cremation place.    Seeing    her  pitiable  condition  Hariscandra  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  Hariscandra  and  CandramatI 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 Candramati.  He  also  cried  aloud.  Catidramatl  recogniz- ed  her   husband.   Still  Harit  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  Hariscandra  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  Candra- mati stood  with   closed    eyes   ready    to  jump    into    the burning   fire.   Then   Brahma   appeared    there  and  pre- vented them  from  jumping  into  tlie  fire.  Indra  and    the Devas    showered  Amrta  (Ambrosia) .  The  child  came  to life  and  got  out  of  the  fire.  The  King  and  the  queen  re- gained  their   shining   bodies   and   royal   garments  and ornaments.  The  outcaste  who  was  the  master   of  Haris- candra   was   really,  Dharmadeva.  All  the  Devas  blessed Hariscandra  and  Visvamitra  returned    the   kingdom    to the  truthful  HariS candra.  Their  subjects  were  overjoyed at  the  return  of  their  King  and  queen.  After  that  Rohita was    anointed    as    the   King  of  Ayodhya  and  the  Devas went  with  Hariscandra    to   heaven.    (Devi   Bhagavata, Skandha  7). 6)  Visvamitra  and  the  brothers  Rama    and  Laksmana.  See under  Rama,  Paras  5,  6,  7  and  8. 7)  Weapon  Training.Vi£vamitra  had  proficiency  in  wield- ing all  types  of  weapons.  He  taught  Rama  and  Laksmana all  that  he  knew  about  weapons.  See  under  Astra. 8)  Cursing  Rambha.  Once   ViSvamitra   was   doing  very severe  penance.  Indra  feared  him.  So  wishing  to  hinder the    penance    of    VisVamitra    somehow    Indra    called Rambha    to   him  and  said  to  her.  "Rambha,  you  dress well  and  dance  before  Visvamitra.    Somehow    his  pen- ance  must  be   hindered.   I    shall    take    the   form    of  a cuckoo,  and  help  you  by  singing." Indra  and  Rambha  reached  the  forest  of  penance.  The cuckoo  began  to  sing  and  there  was  the  atmosphere  of spring  season.  Rambha  danced  before  Visvamitra.  The concentration  of  the  hermit  was  broken.  The  hermit  got angry  and  cursed  Rambha  and  changed  her  into  a  rock. She  entreated  for  redemption  from  the  curse.  The  her- mit told  her  that  after  ten  thousand  years  a  Brahmin named  Bhuritejas  would  touch  the  rock,  by  which  touch she  would  get  her  original  form.  (Valmlki  Ramayana, Balakanda,  Sarga  64). 9)  Visvamitra  and  TrUanku.  See  under  Triganku. 10)  Visvamitra  and  Menakd.    See   under   Sakuntala   and Kadallgarbha. 11)  Cursing  Vidyutprabha.  Once  ViiSvamitra  did  penance to  obtain  the  position    of  Kubera,    who    employed    the celestial   maid  Vidyutprabha  to  obstruct  the  penance  of ViSvamitra.  She  came  to  the  forest  in  which  ViSvamitra 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 VISVAMITRA 876 VISVANARA 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  Srldatta,  the son  of  Kalanemi,  touched  her  hair  she  would  be  re- deemed from  the  curse. After  many  years  Kalanemi  was  born  in  the  country  of Malava  as  the  son  of  a  brahmin  named  Yajnasena.  A son  named  Sridatta  was  born  to  this  Kalanemi.  Once Sridatta  happened  to  see  this  giantess  in  a  forest  and caught  hold  of  her  by  the  hair.  Instantly  she  got  her original  form.  (Kathasaritsagara,  Kathamukhalambaka, Taranga  2) . 12)  Stealing  the  flesh  of  a  dog.  Once,  at  the  end  of Treta  Yuga  and  the  beginning  of  Dvapara  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  Visvamitra  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  her- mit fell  on  the  veranda  due  to  weakness. Visvamitra  saw  in  the  hut  some  decayed  flesh  and  intes- tine of  a  dog  placed  in  a  corner  of  the  kitchen.  He  de- cided to  steal  some  of  it  to  appease  his  hunger.  The Candalas  slept  when  the  night  advanced.  But  the  lord of  the  house  lay  pretending  to  sleep.  Visvamitra  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?"  Vigvamitra  replied  that  he  had stolen  because  of  his  hunger.  The  eyes  of  the  candala 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 Visvamitra  food.  (M.B.  Santi  Parva,  Chapter  141) . 13).    Cursing   the   river    Sarasvati.    See   under   Vasisjha, para  2,  sub-para  5. 14)  Sons.  Visvamitra  had  many  sons.  Their  names  are given  in  Chapter  4,  AnuSasana  Parva. 15).  Visvamitra  and  Rgveda.  Rgveda,  Mandala  5,  was composed  by  the  ViSvamitra-family.  Variations  are observed  in  the  two  versions  of  statements  about  ViSva- mitra,  occurring  in  Rgveda  and  the  Puranas.  The  con- frontations between  Vasistha  and  Visvamitra  occur  in Rgveda  also.  The  last  four  sections  of  Sukta  15  of Rgveda,  Mandala  3,  Anuvaka  4,  are  meant  to  scold Vasistha.  Here  Visvamitra  curses  Vasistha's  family  in various  ways.  In  the  'Annotations  of  Sayana',  mention is  made  that  the  disciples  of  Vasistha  freed  Visvamitra from  the  vow  of  silence,  ,and  that  instantly  these  mantras (chants)  dawned  in  his  mind.  Though  the  enmity  bet- ween Vasistha  and  Visvamitra  is  seen  in  Rgveda,  such elaborate  stories  as  seen  in  the  Puranas  do  not  occur  in Rgveda.  But  Visvamitra  procured  a  prominent  place  in Rgveda  because  this  hermit  rescued  Sudasa  from  danger and  forded  him  across  rivers,  and  took  Sunassepha  as his  son.  Of  these  two  incidents  the  first  is  not  given much  importance  in  the  Puranas.  Though  the  second one  occurs  in  the  Puranas,  the  version  is  different  from that  of  Rgveda.  From  this  it  is  presumed  that  the  storie  s taken  from  Rgveda  underwent  a  thorough  change  before they  appeared  in  the  Puranas. 16)  Other  details. (i)  The  famous  hermit  Galava  was  the  son  and  disciple of  Visvamitra.  (For  further  details  see  under  Galava). (ii)   It   was    ViSvamitra    who    lighted    the    torch    for Kalmasapada  in  his  quarrel  with  Vasistha.    (See  under Kalmasapada). (iii)  Visvamitra  earned  Brahminhood  by  tapas (penance).  (M.B.  Salya  Parva,  Chapter  40,  Stanza  12). (iv)  Mention  is  made  in  Maha.bha.rata,  Adi  Parva, Chapter  122,  Stanza  51,  that  ViSvamitra  was  present at  the  birth  festival  of  Arjuna. (v)  Kalmasapada  killed  all  the  sons  of  Vasistha  because of  the  persuasion  of  Visvamitra.  (M.B.  Adi  Parva, Chapter  175,  Stanza  41) . (vi)  It  was  at  a  place  on  the  bank  of  the  river  Kau§iki that  Visvamitra  got  Brahminhood.  (M.B.  Vana  Parva, Chapter  87,  Stanza  13). (vii)  ViSvamitra  and  his  sons  once  performed  a  sacrifice at  the  forest  Utpala.  (M.B.  Vana  Parva,  Chapter  87, Stanza  15). (viii)  Visvamitra  once  drank  soma  (a  liquor)  with Indra  at  a  place  called  Kanyakubja.  After  that  it  was proclaimed  that  Visvamitra  was  no  longer  a  Ksatriya but  a  Brahmin.  (M.B.  Vana  Parva,  Chapter  87,  Stanza 17). (ix)  Once  Dharmadeva  came  in  the  guise  of  Vasistha and  tested  Visvamitra,  who  remained  there  with  food  on his  head  for  hundred  years.  (See  under  Galava,  para  3) (x)  During  the  time  of  the  Bharata-battle  ViSvamitra entered  the  battle-field  and  compelled  Drona  to  stop the  battle  forthwith.  (M.B.  Drona  Parva,  Chapter  190, Stanza  35). (xi)  Visvamitra  was  considered  the  most  prominent of  the  hermits  of  the  Northern  countries.  (M.B.  Santi Parva,  Chapter  208,  Stanza  33) . (xii)  Visvamitra  was  one  of  the  hermits  who  visited Bhisma on  his  bed  of  arrows.  (M.B.  Anusasana  Parva, Chapter  26,  Stanza  5) . (xiii)  Once  Visvamitra  talked  about  the  dangers  of bribery  to  Vrsadarbhi.  (M.B.  Anusasana  Parva,  Chapter 93,  Stanza  43). (xiv)  Once  Vigvamitra  explained  the  secrets  of  duty. (M.B.  Anusasana  Parva,Chapter  126,  Stanza  35). (xv)  Visvamitra  was  one  of  the  hermits  who  cursed Samba  to  give  birth  to  an  iron  pestle,  when  the  end  of theVrsni  dynasty  drew  near.  (M.B.  Mausala  Parva, Chapter  1,  Stanza  15). VISVAMITRA  (M).  A  holy  place  situated  on  the boundary  of  Kuruksetra.  It  is  mentioned  in  Maha- bharata,  Vana  Parva,  Chapter  83,  Stanza  131,  thatthose who  bathe  in  this  holy  place  will  get  the  status  of a  Brahmana. VlSVAMITRASRAMA.  A  holy  place  on  the  banks  of the  river  Kau.s  iki.  The  hermitage  of  Visvamitra  stood in  this  place.  (M.B.  Vana  Parva,  Chapter  110,  Stanza 22). VISVANARA.  A  King.  For  a  time  this  King  was miserable  as  he  was  childless.  But  by  the  blessing  of Siva,  VisVanara  got  a  son  named  Grhapati  by  his  wife Sucismita.  Grhapati  was  destined  to  have  life  only  up to  three  years.  But  it  is  mentioned  inSkandaPurana  that VISVANATHA 877 VITANDAVADA within  this  short  period  Grhapati  learned  the  whole  of Sangaveda  and  obtained  long  life  from  Siva. VI&VANATHA.  A  Sanskrit  literary  critic  who  lived  in India  in  the  14th  century  A.D.  Sahityadarpana  is  the most  important  work  of  this  poet  of  Orissa.  This  work on  criticism  in  ten  chapters,  deals  with  all  the  aspects  ol a  literary  work. Kuvalayasvacarita,  Raghuvilasa,    Prabhavati,    ^andra.' kala,Narasimharajavijaya  etc.  are  the  other  works  of  this author.  Most  of  these  are  not  yet  found.    Kuvalayasva- carita is  a  poetic  work  in  Prakrta  and  Raghuvilasa  is    a great    poetic    work.    Prabhavati   and    Candrakala    are dramas.    Narasirhharaja  is  a  historic  work. VlSVAPATI.     The  second  son  of  the  Agni    (fire)    calk Manu.  It  is  mentioned  in  the  Vedas  that  this  fire  is  j King  of  all  the  worlds.  (M.B.  Vana  Parva,  Chapter  221 Stanza  17).  _   . VlSVARANDHI.  The  son  of  Prthu,  a  King  of  the  Solar dynasty.  He  was  the  father  of  the  King  Candra  and grandfather  of  Yuvanasva.  (DevlBhagavata,Skandna  7) VISVARUCI.  A  Gandharva  King.  At  the  time  ot emperor  Prthu,  when  the  Gandharvas  made  the  earth  a cow  and  'milked  her  for  various  things,  it  was  the Gandharva  Visvaruci  who  did  the  mi  Iking.  (M.B.  Drona Parva,  Chapter  69,  Stanza  25) . VISVAROPA  I.  A  Raksasa  (giant).  Mention  is  made in  Mahabharata,  Sabha  Parva,  Chapter  9,  Stanza  14, that  this  giant  sits  in  the  palace  of  Vartma  glontymg him.  £-17-- VlSVAROPA  II.     The  son  of  Tvasta,  the  son  of  Visva- karma.  This  VHvarupa  is  also  known  as    Tnsiras.  (For further  details  see  under  Indra,  Para  7) . VISVAROPA.     The  wife  of  Sage  Dharma.   It    is   stated in   Vayu   Purana    that   from   sage  Dharma,  a  daughter named  Dharmavrata  was  born  to  Visvarupa. VISVASAMBHU.     A  fire.  Rgveda,  Mandala  I,  Anuvaka 2,  Sukta  24,  states  that  this  fire  exists  in  water. VISVAVASU  I      A  brother  of  Parasurama,  who  had  tour brothers  named  Rumanvan,  Suhotra,  Vasu  and    Visva- vasu.    (Brahmanda  Purana,  Chapter  58) . VISVAVASU  II.  '  A    Gandharva   King.   The  following information  about  this  King  is  taken  from  the  Puranas. (i)  The  father    of  this   Dcvagandharva    was   Prajapati KaSyapa  and  his  mother  was  Pradha.  (M.B.  Adi  Parva, Chapter  25,  Stanza  47). (ii)  Pramadvara  was  born  to  Visvavasu  by  the  celestial maid  Menaka.  (See  under  Pramadvara). (iii)    Visvavasu   was   present    at    the  Birth-festival    ol Arjuna.  (M.B.  Adi  Parva,  Chapter  122,  Stanza  22). (iv)  This  Vi-'vavasu  learned   from    Soma,    Caksusividya (the    art    of   seeing  all)     and    taught     Citraratha      a Gandharva  the  same  art.  (M.B.  Adi  Parva,  Chapter  1  b9, Stanza  43) . (v)  He  was  present  at  the   Svayathvara    (marriage)   of Draupadi.    (M.B.  Adi  Parva,  Chapter  1.86,  Stanza  7). (vi)    Vi'vavasu    stays    in  the  palace  of  Indra  glorifying him.    (M.B.  Sabha  Parva,  Chapter  7,  Stanza  22). (vii)  It  is  mentioned    in   Mahabharata,    Sabha    Parva, Chapter  10,  Stanza  25,  that  he  stays    in    the    palace 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    Rama  and Laksmana,  was  the  changed  form  of    Visvavasu  by  a curse  (See  under  Kabandha). (x)  It  was  this  Visvavasu  who  played    the   lute    in   1 sacrifice  performed  by  emperor   Dilipa.    (M.B.    Drona Parva,  Chapter  61,  Stanza  7). (xi)  Once  Visvavasu  asked  hermit  Yajnavalkya  twenty- four  questions.  When  he  got  satisfactory  answers,  the Gandharva  returned  to  heaven.  (M.B.  Santi  Parva, Chapter  318,  Stanza  26). (xii)  It  was  Visvavasu  and  some  other  Gandharvas  who took  away  UrvasI  from  Pururavas.  (See  under  Purura- (xui")  At  the  time  of  emperor  Prthu,  when  the  earth  was milked,  the  thing  the  Gandharvas  got  were  those  befitt- ing them,  In  the  course  of  the  milking  Visvavasu  stood as  the  calf.  (Bhagavata,  Skandha  4). VISVAVEDl.  A  minister  of  King  Saun.  This  mmistei wanted  the  King  to  be  just.  Sauri  and  his  four  brothers Khanitra,  Udavasu,  Sunaya  and  Maharatha  were  the sons  of  Prajapati.  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,  Kusavarta, Pramati  and  Vasistha  respectively. Visvavedi  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  Visvaved) who  had  planned  the  programme,  and  killed  all  the  live of  them.  (Markandeya  Purana,  Chapter  314). V1SVAYU.  An  eternal  ViSvadeva  (gods  concerned  with offering  to  the  Manes).  (Mahabharata,  Anusasana Parva,  Chapter  91,  Stanza  34). VITA  A  ball  made  of  wood.  The  Kaurava  boys  played with  this  ball  and  by  accident  the  Vita  fell  in  a  well.  It is  mentioned  in  Mahabharata,  Adi  Parva,  Chapter  UO, Stanza  17,  that  the  teacher  Drona  recovered  it  from  the well  by  shooting  a  number  of  arrows,  one  upon  the  tail of  another. VITABHAYA.  A  King  of  the  Puru  dynasty.  He  was  the son  of  the  King  Manasvl  and  father  of  King  Sundu. (Agni  Purana,  Chapter  278). VITABHUTA.  An  asura.  Mention  is  made  m  Maha- bharata, Sabha  Parva,  Chapter  9,  Stanza  65,  that  this asura  stays  in  the  palace  of  Varuna  praising  and  wor- shipping him. VlTADHVAJA.  A  King  of  the  dynasty  of  Janaka  He was  the  son  of  Dharmadhvaja  and  the  brother  of  Krta- dhvaja.  Vitadhvaja  had  a  son  named  Khandikya. (Bhagavata,  Skandha  9). VITADRU  A  Yadava.  It  is  mentioned  in  Mahabharata, Sabha  Parva,  Chapter  14,  that  Vitadru  was  one  of  the seven  Kings  of  the  Yadu  dynasty  _ VlTAHAVYA      Another  name  of  King   Ekavira,   otti wise   known    as  Haihaya.  (For  further  details  see  under '  A  part  of  Patala     (underworld) .    (For  details see  under  Patala ) . VITANDAVADA.  When  arguments,  which  do  n either  to  establish  one's  own  points  or  to  cut  the  points of  the  opponent,  are  employed  in  a  debate  it  is  called Vitandavlda.  (M.B.  Sabha  Parva,  Chapter  36,  Stanza 4).    ' VITARKA 878 ,TA£   t        A    son  of  Dhrtarastra  of  the  Kuru  dynasty, (M.B.  Adi  Parva,  Chapter  94,  Stanza  58). TASTA.     A  river  famous  in  the    Puranas.    Mention   is made   about    this    river   in    Rgveda.    important  rivers mentioned  in    Rgveda    are,    Kubha,  Sindhu,  Suvastu Vitasta,    Asikni,      Parusni,      SatadrQ,     Sarasvati    and Yamuna.    These    rivers    were  more  important  than  the Ganges    in    those    days.   Mention    is    made   about    the Ganges  only  once  in  Rgveda.    Perhaps  the  Aryans   were not    acquainted    with  the  Gangetic  basin  in  those  days. The  region  from    the   rivers    Kubha    to    Yamuna   was Aryadesa  (the  country  of  the  Aryans).  The  information about  this  river  Vitasta  given  in  Mahabharata  is    given below  : — (i)  The    river    Vitasta    is   the  same  river  as  Jhelum  in Kashmir.    The  deity  (goddess)  of  this  river  stays  in  the palace  of  Varuna  and  praises  him.  (M.B.  Sabha  Parva Chapter  9,  Stanza  19). (ii)  By  worshipping  the  Devatas  and  the  Manes  after taking  bath  in  this  river,  one  could  obtain  the  fruits  of performing  the  sacrifice  Vajapeya.  In  Kashmir,  Taksaka the  King  of  the  Nagas  has  a  famous  palace  known  as Vitasta.  (M.B.  Vana  Parva,  Chapter  82,  Stanza  39) 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  Vita- sta, with  vow  and  fasts,  for  seven  days  he  would  become 3   pure    as  a  hermit.  (M.B.  Anusasana  Parva,  Chapter 25,  Stanza  7). (v)   Once   Parvati   made  a   speech  before  Siva  on  the duties  of  women,    after  receiving  advice   from    rivers The  river   Vitasta    was  one  of  the  rivers  which  advised arvati.  (M.B.  Anusasana  Parva,  Chapter  146,    Stanza 18). VITATHA.  Another  name  of  hermit  Dirghatamas.  This Vitathawas  the  foster-son  of  Bharata.  (For  further details  see  under  Bharata  I  and  Dirghatamas) VITATYA.  Son  of  Vihavya,  who  belonged  to  the  dynasty -tsamada.  It  is  mentioned  in  Mahabharata,  Anu- asana  Parva,  Chapter  30,  Stanza  62,  that  Vitatya  was the  lather  of  King  Satya. VlTI.  A  fire.  It  is  ordained  that  the  offering  (Puroda'a) prepared  for  oblation,  should  be  put  in  the  fire  formed by  the  blending  of  the  fires  Garhapatya  and  Ahavaniya with  DakMnaom,-  (afire).  (M.B.  Vana  Parva  ~ VITIHOTRA  I      A    King   in    ancient   India.    Vitihotra was    one    of  the  ten  sons  born  to  Priyavrata  by  his  wife Barhi  smati,    the   daughter    of  Visvakarma.   Agnidhra Idhmajihva,     Yajnabahu,     Mahavira,       Hiranyaretas Ghrtaprstha,  Savana,  Medhatithi    and   Kavi  were   the brothers  of  Vitihotra.  (Bhagavata,  Skandha  5) VITIHOTRA  II.  The  husband  of  Sabari  in  her  previous life.  (See  under  Sabari). VIS?C2?A£J-  Lhe  eldest  of  the  hundred  sons  of Talajangha.  When  Talajangha  was  defeated  by  Para'u- rama,  he  and  his  men  went  to  the  Himalayas  under  the leadership  of  Vitihotra  and  hid  themselves  there  Thev returned  when  Parasurama  had  gone  to  Mahendragiri for  penance.  (Brahmanda  Purana,  Chapter  89) VITIHOTRA  IV      A   Kingdom'  of  ancient  India.  It  is mentioned  m  Mahabharata,  Drona  Parva,  Chapter  70, VIVARDHANA Stanza  12,  that  all  the  Ksatriyas  of  this    country   were exterminated  by  Parasurama. VITTADA.    An  attendant  of  Subrahmanya.  (M.B   S~alya Parva,  Chapter  46,  Stanza  28) . VIT^AHA'JAn    air    (wind)    which   blows  very  speedily Ihis  wind  will  be  transformed  to  a  fierce   storm    which will    cause   havoc  everywhere.    At  the  time  of  the  great Hood    this    Vivaha   will   blow    away    the    cloud  called maka   m   consequence   of  which    destruction    and devastation  will  become  rampant  on  earth.  (M.B   garni Parva,  Chapter  328) . VIVAHA  (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.  (Samavar- "f<;  j ,  °r  teacher  teaches  the  pupil  the  Vedas and  Vedangas.  When  the  education  is  completed  the teacher  or  father  makes  him  sit  on  a  seat  decorated with  flowers,  sandalwood  etc.  and  do  Godanavrata.  Then :  is  offered  Pancamrta  (milk,  curd,  butter,  honey  and water).  This  is  called  Samavartana.  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 Kanyadana,  Saclyaga,  Vivaha,  Caturthlkarman  If  the msband  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  ,s  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  mater- 1  line  bight  types  of  marriages  allowed  in  Manu- smrti,  Chapter  3,  are  given  below  : (i)  Brahma.     A  man  of  good  qualities  and  good    family is   asked    to    come    and    receive    the    damsel.    This    is hrirl  K  3     COUPC     °f    COWS bridegroom  the  bride  is  given  to  him. had  J^W  f     J^u  Virgin    h  «iven  to  the  man,  who nad  requested  for  her  hand  as  a  duty. (iv)  Daiva.     The  virgin  is  offered  to  the  master   who  is engaged  in  performing  a  sacrifice awaybyfightor ancient  India.  Mention  is :a,^Sabha  Parva,  Chapter  4,  Stanza member  of  the VIVASVAN 879 VIVASVAN  I.  The  Sun. 1 )  General  information.  Surya  (Sun )  has  a  large    number of  synonyms.  But  prominence  is  given  to  two  of  them, Martanda  and  Vivasvan  in  the  Puranas.  Twelve    devas were    born    to  Prajapati  Kasyapa  by  his  wife  Aditi.  As these  twelve  were  the   sons  of  Aditi    they   were   called Adityas.  The   Dvadasadityas    (the  twelve  Adityas )  are Visnu,  Sakra,  Aryaman,  Dhata,  Tvasta,  Pusa  Vivasvan, Savita,  Mitra,  Varuna,  Amsu  and  Bhaga.  These  twelve Adityas   were,   in    the     previous  Manvantara    (Age    of Manu)    of  Manu  Caksusa,    twelve     Devas    called    the Tusitas.  When    the    Caksusa  Manvantara    came  to  an end  and    the    Vaivasvata  Manvantara   was    about   to begin,   the  twelve  Tusitas  met  together  and  after  a  con- sultation, they  took  birth  as  the  sons   of  Aditi.    In    this birth   they   were    known   by   the  name  DvadaSadityas. (Visnu  Purana,  Ariisa  1,  Chapter  15). 2)  The  name  Martanda.  As  Aditi  was   pregnant,    Candra went  to  the  hermitage  asking  for  alms.  Due  to  her  diffi- culties 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  misera- ble. Kasyapa  saw  her  crying  incessantly  and   asked   for the    cause.    Aditi    told    him   all    that   had    happened. Kasyapa  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    'anda'    (egg-embryo)     of Vivasvan  went  mrta  (died)  by  the  curse  of  Candra,    he came    to   be   called  Martanda  (he  who  has  anda  which has  become  mrta).  When  the  child   was   born   he   was given  the  name  Vivasvan. 3)   Family   life.  Vivasvan  married  Sarhjna,  the  daughter of  Visvakarma.  The  first   child   born    to   Vivasvan    by Sarhjna   was   Vaivasvata    Manu.    The   Surya    (Solar) dynasty    begins   from    this   Vaivasvata  Manu.  Sarhjna again  gave  birth  to  two  children  Yama  and  Yami.  Then finding  it  difficult  to  bear   the  fierce   brightness    of  the sun  Sariijna  gave  her  place  to  her  maid  Chaya  otherwise called  Savarna,  and  went  to    the   house  of  her    father. Visvakarma   did    not  like  this  action   on  the  part  of  his daughter.  So  Sarhjna  took  the  form  of  a  mare  and  went to  the  pastures  of  North  Kuru.  Thinking  Chaya    to   be his    wife   Sarhjna,   Vivasvan  went  to  bed  with  her.  She conceived  and  gave  birth  to  two   sons   and  a   daughter. The  sons  were  named  Savarni  and  Sani  and  the  daughter was  named  Tapati.  Chaya  loved  her  own  children  more. The  children  of  Sarhjna  were  grieved  at  this.  Yama  once lifted  his  leg  to    kick   her.  "Let    that   leg   be   broken." Chaya   cursed    him.  The  miserable   Yama    ran    to  his father  and  said.  "Father,  this  mother  hates  us  and  loves Savarni  and  Sani  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."  Vivasvan  said  to   Yama  that  his leg  would  not  be  broken,  but  because  of  the  curse  worms would    bite    his  leg.  Vivasvan    understood  that    Chaya was   not    the   real   mother.  He    went    to  Visvakarma. Visvakarma  put  Vivasvan  on  his  turning   machine    and by    turning   lessened    his  brightness.  Vivasvan  who  was made  more  handsome  by  turning,    found    out    his   wife Sariijna,    and    approached   her.  But  thinking  him  to  be somebody  else  she  moved  away  from  him.  In  the  mean- while two  male  persons  were  born  from    the   nostrils   of VIVIMSATI Sariijna.  There  is  another  story  that  these  two  persons were  the  Asvinidevas.  Vivasvan  and  Sariijna  came  home. As  a  retribution  for  the  wrong  he  had  done,  Yama ruled  over  his  subjects  justly  and  earned  the  name Dharmaraja.  (Vamana  Purana,  Chapter  21 ;  Bhavisya Purana,  Chapter  47;  Mahabharata,  Adi  Parva,  Chapter 4)  Some  details  about  Vivasvan.  (i)  In  Mahabharata, Vana  Parva,  Chapter  3,  the  108  names  of  Vivasvan 3TC    SflVCIl. (ii)  Vivasvan  lived  in  this  world  and  defeated  all  his enemies.  (M.B.  Vana  Parva,  Chapter  315,  Stanza  19) . (iii)  Vivasvan  performed  sacrifice  in  strict  accordance with  the  instructions  given  in  the  Vedas  and  gave  as Daksina  (gift)  to  the  priest,  Prajapati  Kasyapa,  the southern  quarter.  From  that  day  onwards  the  south got  the  name  Daksiiiadisa.  (M.B.  Udyoga  Parva, Chapter  109,  Stanza  1). (iv)  In  days  of  yore  Mahavisr.u  advised  Vivasvan "Ana.svaratakarma-yoga".  Vivasvan  advised  this  art  to his  son  Vaivasvata  Manu.  (M.B.  Bhisma  Parva,  Chapter 28,  Stanza  1). (v)    Vivasvan  is  included  among  the    twentyeight    Pra- japatis.    (M.B.  Santi  Parva,  Chapter  334,  Stanza  36). (vi)  He  learned  from    Mahavisnu  Satvatadharma   and taught  his  son  Vaivasvata  Manu  the  same  in  Tretayuga. (M.B.  Sand  Parva,  Chapter  348,  Stanza  50). (vii)  The  Asvinikumaras,  Nasatya  and  Dasra,    are    the sons  of  Vivasvan.  They  were  born  through  the  nose  of his  wife  Sarhjna    (M.B.  Anusasana  Parva,  Chapter  150, Stanza  17). VIVASVAN  II.  An  asura.  Mention  is  made  in  Maha- bharata. Udyoga  Parva,  Chapter  105,  Stanza  12,  that this  asura  was  killed  by  Garuda. VIVASVAN  III.  An  eternal  god  concerned  with  offer- ings to  the  Manes.  (M.B.  Anusasana  Parva,  Chapter 91, Stanza  31). VIVASVAN  IV.  The  first  human  being  who  performed sacrifice.  This  Vivasvan  is  considered  to  be  the  father of  Manu  and  Yama.  ( Rgveda  8.  52  ;  10;  14,  16).  In Taittiriyasarhhita,  mention  is  made  that  people  of  the earth  are  the  children  of  this  Vivasvan.  (Taittirlya Sarhhita,  6.5.  6) . VIVIDA.  An  asura  who  was  the  follower  of  Karhsa.  It  is mentioned  in  Bhaga vata,  Skandha  10,  that  the  asuras Pralambaka,  Canura,  Trnavarta,  Mustfka,  Aristaka, Kesi,  Dhenuka,  Agha,  Vivida  and  some  others  had been  the  followers  of  Karhsa  who  caused  havoc  among the  people. VIVIKTA.  A  king  of  Kusadvipa.  He  was  the  son  of Hiranyaretas.    (Bhagavata,  Skandha  5). VIVIMSA.  The  son  of  king  VirhSa  of  the  Solar    dynasty. ViriiSa   had    fifteen   sons    beginning    with  Khaninetra. (M.B.  Asvamedhika  Parva,  Chapter  4) . VIVIM&ATI.    A    son   of  Dhrtarastra.  The  following  in- formation about  him  is  given  in  Mahabharata. (i)  This  prince  was  present  at  the Svayarhvara marriage of  Draupadi . (ii)  He  was  caught  hold  of  and  bound  by  the  Gandhar- vas  in  Dvaitavana  (a  forest).  (See  under  Ghosayatra). (iii)  In  the  battle  between  the  Viratas  and  the  Kaura- vas  following  the  stealing  of  cows,  this  Vivirhsati,  was defeated  by  Arjuna.  He  ran  away  from  the  battle-field. (M.B.  Virata  Parva,  Chapter  61,  Stanza  43) . VIVINDHYA 880 VRKALA (iv)  In  the  battle  of  Bharata,  Vivimsati  confronted Bhimasena  and  Sutasoma  and  was  killed.  (M.B.  Drona Parva,  Chapter  25,  Stanza  93) . VIVINDHYA.  Anasura.  Mention  is  made  in  Mahabharata Vana  Parva,  Ch.  1 6,  Stanza  22,  that  this  asura  fought with  Carudesna,  the  son  of  Rukmini  and  was  killed. V1V1TSU.  One  of  the  hundred  sons'  of  Dhrtarastra.  He was  killed  by  Bhimasena  in  the  battle  of  Bharata.  (M.B. Kama  Parva,  Chapter  51,  Stanza  12). VIYAMA.  One  of  the  three  sons  of  the  hermit  SatasVnga. He  killed  Sudeva,  the  commander  of  the  army  of  Amba- risa  and  he  also  was  killed  in  a  battle.  (M.B.  Santi Parva,  Daksinatya  Piitha,  Chapter  98). VIYATI.  A  son  of  Nahusa.  (Bhagavata,  Skandha  9; Visnu  Purana,  Chapter  4) . VRAJA.  A  king  born  in  the  family  of  Manu  Svayambhuva. He  was  the  son  of  Havirdhana.  Six  sons  named  Pracina- barhis,  Sukra,  Gaya,  Krsna,  Vraja  and  Ajina,  were  born to  Havirdhana  by  his  wife  Dhisana.  (Agni  Purana, Chapter  16). VRAJANA.  A  king  born  to  emperor  Ajamldhaby  his  wife KeSini.  It  is  stated  in  Mahabharata,  Adi  Parva,  Chapter 94,  Stanza  31,  that  he  was  the  brother  of  Jahnu  and Rupina. VRAjlRAVAN.  (VRJINAVAN).  A  king  of  the  Yadu- clan.  He  was  the  son  of  Krostu  and  father  of  Kusaiiku (BhagaVata,  Skandha  9) . VRATA.  Controls  ordained  by  Vedic  Sarhhitas  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 Purana,  Chapter  1 75) . VRDDHAGARGYA.  An  ancient  hermit.  Mention  is made  in  Mahabharata,  Anusasana  Parva,  Chapter  125, Stanza  77,  that  this  hermit  had  conversed  with  the  Manes about  offerings  made  to  them. VRDDHAKANYA.  Daughter  of  the  hermit  named Kunigarga.  (For  further  details  see  under  Kunigarga). VRDDHAKSATRA  I.  The  father  of  Jayadratha,  the  king of  Sindhu.  (See  under  Jayadratha  I) . VRDDHAKSATRA  II.  A  king  born  in  the  Puru  dynasty. He  favoured  the  Pandavas.  It  is  mentioned  in  Maha- bharata, Drona  Parva,  Chapter  200,  Stanza  73,  that  in the  Bharata  battle,  Agvatthama  killed  him. VRDDHAKSATRA  III.  A  king   of  the  Vrsni  dynasty. This  king  took  the  side  of  the  Pandavas  in  the   Bharata battle  and  was  killed  by  Balhika.     (M.B.  Drona  Parva Chapter  24,  Stanza.  49). VRDDHAKSEMA.  The  king  of  the  country  Trigarta. He  was  the  father  of  Susanna.  (M.B.  Adi  Parva, Chapter  185,  Stanza  9). VRDDHASARMA.  One  of  the  five  sons,  born  to  the  king Ayus  by  his  wife  Svarbhanu.  The  remaining  four  sons were  Nahusa,  Raji,  Gaya  and  Anenas.  (M.B.  Adi Parva,  Chapter  75,  Stanza  25). VRDDHIKA.  A  kind  of  goblin.  It  is  mentioned  inMaha- Bharata,  Vana  Parva,  Chapter  231,  Stanza  16,  that once  the  semen  of  Siva  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  Vrddhikas. VRlHIDRAUNIKA  PARVA.  A  sub-section  of  Vana Parva,  comprising  Chapters  259  to  261, VRJA.     A  hermit  who  was  born  in  the  family  of  emperor Prthu.   Antardhana    and   Vadi   were    the  two  sons   of Prthu.  A  son  named    Havirdhana  was    born    to  Antar- dhana   by  his  wife   Sikhandim.   Dhisana  who  was  born in  the   family   of    Agni,    became   the  wife     of  Havir- dhana. Pracinabarhis,  Sukra,   Gaya,    Krsna,  Vrja    and Ajina  were    the   six    sons  of  Havirdhana    by  Dhisana. Of  these,     Pracinabarhis     became  a    great  Prajapati. (Visnu  Purana,  Arhsa  1,  Chapter  14). VRJINlVAN.     The  son  of  Krosta  who  was    born    in    the family   of  Manu.  He  was  the  father  of  hermit   Usarigu (M.B.  Anusasana    Parva,  Chapter  147,  Stanza  23) . VRKA  I.     A  son  born  to  Dhrstaketu,  the  king  of  Kekaya by  his  wife  Durva.  (Bhagavata,  Skandha  9). VRKA  II.     A  son  of  Sri  Krsna.  born  by  his  wife    Mitra- vinda.  (Bhagavata,  Skandha   10). VRKA  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  Narada  and  asked  him  which  of  the  three god-heads  could  easily  be  pleased.  Narada  replied that  it  was  Siva.  Vrka  resolved  to  please  Siva  and  be- gan to  do  penance.  He  cut  each  of  his  organs  and  offer- ed it  in  the  fire  as  oblation.  At  last  when  Vrkasura was  beginning  to  cut  his  head  to  offer  it  in  fire,  Siva 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. Siva  granted  that  boon. The  asura  decided  to  try  the  boon,  on  the  giver  himself first.  Terrified  at  this,  Siva  began  to  run.  The  asura chased  him.  At  last  Siva  sought  protection  from  Visnu. Assuming  the  form  of  a  boy,  Mahavisriu  stood  on  the way  and  stopped  Vrkasura,  who  was  running  after  Siva. The  boy  asked  him  why  he  was  running.  The  asura told  the  boy  everything.  Then  the  boy  laughed  and said  "Oh  !  Asura  !  What  Siva  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.  (Bhagavata,  Skandha  10).  This  story  has similarity  with  that  of  Bhasmasura.  (See  under Bhasmasura) . VRKA  IV.  A  king.  It  is  stated  in  Mahabharata,  Adi Parva,  Chapter  185,  Stanza  10,  that  this  king  had  been present  at  the  Svayamvara  (marriage)  of  Draupadi. Mention  is  made  in  Mahabharata,  Karna  Parva,  Chap- ter 25,  Stanza  16,  that  this  king  was  killed  by  a  moun- tain King  in  the  battle  of  Bharata. VRKA  V.  A  warrior  who  fought  on  the  side  of  the Pandavas.  He  was  killed  by  the  teacher  Drona  in  the battle  of  Bharata.  (M.  B.  Drona  Parva,  Chapter  21, Stanza  16). VRKA  VI.  An  ancient  King  who  was  a  pure  vegetarian. (M.  B.  Anusasana  Parva,  Chapter  115,  Stanza  63). VRKA  VII.  One  of  the  sons  born  to  Sura  by  his  wife Marisa.  Vrka  married  DurvaksT.  Two  sons  named Taksa  and  Puskara  were  born  to  trie  couple.  (Bhagavata Skandha  9). VRKALA.  A  grandson  of  Dhruva  who  was  the  son  of Uttanapada.  Two  sons  named  Sisti  and  Bhavya  were born  to  Dhruva  by  his  wife  Sambhu.  Succhaya,  the  wife VRKATEJAS of  Sisti  gave  birth  to  five  sinless  sons  named  Ripu, Ripunjaya,  Vipra,  Vrkala  and  Vrkatejas.  (Visnu Purana,  Arhsa  1,  Chapter  13) . VRKATEJAS.  A  brother  of  Vrkala.  (See  under  Vrkala). VRKSA  (S).  (TREES).  It  is  stated  in  Valmlki  Rama- yana,  Aranya  Kanda,  Sarga  14,  Stanza  29,  as  follows about  the  origin  ofVrksas  (trees). Prajapati  Kasyapa  married  Anala,  the  daughter  of Daksa.  Trees  yielding  good  fruits  were  given  birth  to  by Anala. VRKSAPRATISTHA.  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  (Kalasas)  and  make  invoca- tions. 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  Rg,  Yajur  and  Sama  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  Purana Chapter  70) . VRKSA  VASl.  A  Yak?a.  Mention  is  made  in  Maha- bharata,  Sabha  Parva,  Chapter  10,  Stanza  11,  that  this Yaksa  lives  in  the  palace  of  Kubera. VRKSAYURVEDA.  The  name  Vrksayurveda  is  used  for the  conventional  rules  about  planting  trees  near  dwel- ling places.  According  to  Vrksayurveda  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.  Svatl,  Hasta, Rohini,  Sravana  and  Mula  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,  Magha,  Ardra,  AsVini,  Pusyam  andjyestha. The  stars  mentioned  above  are  good  for  planting  Neem tree,  Jonesia  Asoca,  Calophyllum,  Mimosasirisha,  Acacia Priyaiigu,  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 881  VRSABHA  II of  horse-gram,  black-gram,  green-gram,  barley  and  se- sam  with  ghee  and  smear  the  tree  and  water  it.  Water- ing 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  Vermi- fuge seed,  fish  and  rice  is  a  good  manure.  This  manure is  a  good  remedy  for  all  diseases  of  trees.  (Agni  Purana Chapter  281). VRNDA  I.  Wife  of  the  asura  named  Jalandhara.  (See under  Mayas  iva) . VRNDA  II.     See  under  Svarna. VRNDARAKA  I.  One  of  the  hundred  sons  of  Dhrta- rastra.  It  is  mentioned  in  Mahabharata.  Drona  Parva, Chapter  127,  Stanza  33,  that  he  was  killed  by  Bhima- sena  in  the  battle  of  Bharata. VRNDARAKA  II.  A  warrior  who  fought  on  the  side  of the  Kauravas  against  the  Pandavas.  Abhimanyu  killed this  warrior.  (M.B.  Drona  Parva,  Chapter  47,  Stanza 12). VRSA  I.  A  warrior  of  Subrahmanya.  (M.B.  Salya  Parva Chapter  45,  Stanza  64) . VRSA  II.  An  asura  (demon).  He  is  included  among those  who  ruled  over  this  earth  in  days  of  old.  (M.B. Santi  Parva,  Chapter  227,  Stanza  51). VRSA  III.  A  King  of  the  family  of  Bharata  who  was the  son  of  Sakuntala.  It  is  stated  that  he  had  a  brother called  Durmarsana.  (Bhagavata,  Skandha  9). VRSA  IV.  An  incarnation  of  Siva  in  the  form  of  an  ox. The  following  is  a  story  that  occurs  in  Siva  Purana, Satarudasarhhita,  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.  Visnu  grew  amorous  of  them and  thus  thousands  of  sons  were  born  by  them.  These  sons who  were  born  in  the  Patala  (Nether  world) ,  by  and  by, came  up  and  began  to  do  harm  to  the  dwellers  of  the earth.  At  this  time  Siva  took  the  incarnation  in  the form  of  an  ox  to  study  the  situation  properly.  In  this disguise  Siva  entered  Patala  and  took  by  stealth  the Sudars ana  (the  weapon  of  Visnu)  and  drove  him  to heaven.  When  Visnu  had  gone  from  Patala,  he  had advised  his  sons  to  stay  in  Patala.  Vrsa  who  came  to know  of  this,  cursed  them: —  "Any  man,  other  than  the peaceful  hermits  and  Danavas  (asuras)  who  are  born from  my  portion,  who  enters  Patala  shall  die."  From that  day  onwards,  the  world  of  Patala  became  a  for- bidden place  for  men. VRSA  V.  One  of  the  sons  of  Kartaviryarjuna.  It  is  men- tioned in  Brahmanda  Purana,  that  this  prince  escaped from  the  Ksatriya  extermination  of  Parasurama. VRSA.  An  Indian  river  famous  in  the  Puranas.  (M.B. Bhlsma  Parva,  Chapter  9,  Stanza  35). VRSABHA  I.  Son  of  Subala,  the  King  of  Gandhara.  He was  the  brother  of  Sakuni.  In  the  battle  of  Bharata,  this Vrsabha,  with  his  five  brothers,  attacked  Iravan,  who killed  the  five  brothers.  Vrsabha  alone  escaped  death. (M.B.  Bhlsma  Parva,  Chapter  90,  Stanza  33). VRSABHA  II.     An  asura.   Arista  was  another  name  of this  asura  (See  under  Arista) . VRSABHA  III 882 VRSA&ASVA VRSABHA  III.  A  Yadava  King  who  was  the  son  of Anamitra.  This  Vrsabha  married  Jayanti,  the  daughter of  the  King  of  Kas'i.'  (Matsya  Purana,  45,  25-26) . VRSABHA  IV.  A  mountain  near  Girivraja,  the  capital city  of  Magadha.  (Mahabharata,  Sabha  Parva,  Chapter 21,  Stanza  2). VRSABHANU.  A  King.  When  Vrsabhanu  was  cleaning the  ground  for  performing  sacrifice,  once,  he  got  a  girl named  Radha.  He  brought  her  up  as  his  own  daughter (Padma:  Brahma:  7).  In  Brahmavaivarta  Purana, Vrsabhanu  is  mentioned  as  the  father  of  Radha. VRSABHEKSA^A.  Another  name  of  Sri  Krsna.  (M.B. Udyoga  Parva,  Chapter  70,  Stanza  7). VRSADAMSA.     A  mountain  near  the    Mandara    moun- tain.  Arjuna  once   dreamt   that    he   travelled    to    the world  of  Siva  with  Sri  Krsna.    It  is  mentioned    in  M.B. Drona  Parva,  Chapter  80,  Stanza  33,  that  in  this  dream travel  they  visited  this  mountain  Vrsadarhsa  also. VRSADARBHA  I. 1 )  General  information.     An     ancient   saintly   King   in Bharata.     This  King   Vrsadarbha   and    another  King named  Seduka  were    righteous    as   well    as    experts    in wielding  main   and   subordinate   weapons.    After  com- pleting    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  Vrsadarbha.  The  Brahmin  went  to   Vrsa- darbha 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  Mahabharata,  Sabha  Parva, Chapter  8,  Stanza  29,  that  Vrsadarbha  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) . VRSADARBHA  II.  Another  name  of  Usinara  the  King ofKasi.  (See  under  Usinara). VRSADARBHI  I.  A  King  of  Kas'I.  Vrsadarbhi  who  was the  son  of  Vrsadarbha,  was  known  by  the  name  Yuva- nasva  also.  He  gave  as  alms,  various  kinds  of  jewels, women,  beautiful  houses  etc.  and  entered  heaven.  (M.B Sand  Parva,  Chapter  234,  Stanza  24). VRSADARBHI  II.  A  famous  son  of  Sibi.  The  follow- ing is  a  story  given  in  Mahabharata  about  this  Vrsa- darbhi. Once  the  seven  hermits  star  ted  for  going  round  the  earth. At  this  time  Vrsadarbhi  had  been  performing  a  sacri- fice. Vrsadarbhi  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.  Vrsadarbhi  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. Vrsadarbhi  was  not  at  all  behind  his  father  Sibi  in liberality.  There  are  various  stories  in  Mahabharata  to illustrate  this. VRSADARPA.  A  son  of  emperor  Sibi.  He  had  three brothers  named  Bhadra,  Suvlra  and  Kekaya .  (Bhaga- vata,  Skandha  9). VRSADHVAJA  I.  A  King  born  in  the  line  of  Pravira. (Mahabharata,  Udyoga  Parva,  Chapter  74,  Stanza  16). VRSADHVAJA  II.     See  under  Sita,  Para  1. VRSAGlR.  A  royal  hermit  spoken  of  in  Rgveda.  Rjra- sva  was  the  son  of  this  hermit.  (See  under  Rjrasva) . VRSAKA  I.  Son  of  Subala  the  King  of  Gandhara.  The following  information  about  him  is  taken  from  Maha- bharata. ( i)  He  was  present  at  the  Svayarhvara  marriage  of  Drau- padl.  (M.B.  Adi  Parva,  Chapter  185,  Stanza  5) .  He  was present  at  the  Rajasuya  sacrifice  ( royal  consecration)  of Yudhisthira.  (M.B.  Sabha  Parva,  Chapter  84,  Stanza 7).- (ii)   He  was  a    prominent    archer  of   the   army  of    the Kauravas.    (M.B.  Udyoga  Parva,  Chapter  168,  Stanza (iii)  In  the  battle  of  Bharata  this  Vrsaka  was  killed  by Arjuna.  (M.B.  Drona  Parva,  Chapter  30,  Stanza  2) . (iv)  Vrsaka  also  was  there  among  those  brave  men  of the  Kuru  family  who  appeared  on  the  surface  of  the Gangetic  water  by  the  invocation  of  Vyasa.  (M.B. Asramavasika  Parva,  Chapter  32,  Stanza  12) . VRSAKA  II.  A  Kalinga  prince.  It  is  mentioned  in Mahabharata,  Kama  Parva,  Chapters,  Stanza  33,  that he  also  was  killed  in  the  battle  of  Bharata. VRSAKAPI  I.  One  of  the  eleven  Rudras.  The  eleven Rudras  are  Hara,  Bahurupa,  Tryambaka,  Aparajita, Vrsakapi,  Sambhu,  Kapardi,  Raivata,  Mrgavyadha, Sarpa  and  Kapali.  (Agni  Purana,  Chapter  18).  (See under  Ekadasa  rudras). VRSAKAPI  II.  Another  name  of  Mahavisnu.  (M.B. Santi  Parva,  Chapter  342). VRSAKAPI  III.  A  hermit.  Mention  is  made  in  Maha- bharata, Anusasana  Parva,  Chapter  66,  Stanza  23,  that with  so  many  other  hermits,  he  also  attended  the  sacri- fice performed  by  the  gods. VRSAKETU.  One  of  the  sons  of  Kama.  As  he  was following  the  sacrificial  horse  of  Yudhisthira  as  its protector,  he  was  killed  by  Babhruvahana.  (Jaimini Bharata,  Asvamedha  Parva,  30). VRSAKRATHA.  A  warrior  on  the  side  of  the  Kauravas. It  is  mentioned  in  Mahabharata,  Drona  Parva,  Chapter 80,  Stanza  33,  that  this  warrior  stood  in  the  heart  of the  Garuda-disposition  of  the  army  formed  by  Drona. VRSALAKSA.  A  King  born  in  the  line  of  Bharata,  the son  of  Dusyanta.  He  was  the  son  of  Caturanga  and  the grandson  of  Romapada.  (Bhagavata,  Skandha  9). VRSAMITRA.  A  hermit.  Mention  is  made  in  Maha- bharata, Vana  Parva,  Chapter  26,  Stanza  24,  that  this hermit  honoured  and  loved  Yudhisthira. VRSAl^ASVA.  A  King  praised  in  Rgveda.  It  is  men- tioned in  Rgveda,  Mandala  1,  Anuvaka  10,  Sukta  51, VRSANDA 883 VRTRA that  once  Indra  took  birth  as  the  daughter  of  this  King under  the  name  Mena. VRSANDA.  An  asura.  Mention  is  made  in  Maha- bharata, Santi  Parva,  Chapter  227,  Stanza  53,  that this  asura  had  once  ruled  over  the  earth  and  that  be- cause of  the  attacks  of  Kala,  he  had  to  leave  the  earth. VRSA&KU.  An  ancient  hermit.  When  Sri  Rama  return- ed from  his  forest  life,  the  hermits  such  as  Vrsaiiku, Kavisa,  Dhaumya,  Raudreya,  Narada,  Vamadeva, Saurabhi,  Astavakra,  Srlsuka,  Bhrgu,  Lornasa  and Maudgala,  from  the  west  came  and  bowed  before  him. ( Uttara  Ramayana) . VRSAPARVA  I.     A  noble  Asura.  The  following   inform- ation   about    him  is  taken  from  Mahabharata. (i)  Vrsaparva    was    born   to  Prajapati  Kagyapa  by  his wifeDanu.  (M.B.  Adi  Parva,  Chapter  65,  Stanza  24) . (ii)  He  took  rebirth  in  the  earth  as  King  Dlrghaprajna. (M.B.  Adi  Parva  Chapter  67,  Stanza    15). (iii)    He  had  a  daughter  named  Sarmistha.  (See   under Devayam ) . VRSAPARVA  II.  An  ancient  royal  hermit.  It  is  stated in  Mahabharata,  Vana  Parva,  Chapter  156,  Stanza  15, that  an  ethereal  voice  was  heard  by  the  Pandavas,  who were  living  in  the  forest,  that  they  should  visit  this  royal hermit.  Accordingly  the  Pandavas  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 Pandavas  entered  the  hermitage  of  this  hermit  and received  hospitality. VRSAPRASTHAGIRI.  A  holy  place.  It  is  mentioned in  Mahabharata,  Vana  Parva,  Chapter  95,  Stanza  3, that  the  Pandavas  visited  this  holy  place  during  their life  in  the  forest. VRSASENA  I.     A  son  of  Kama.    The  following  inform- ation   is  taken  from  Mahabharata  about  him. (i)   Vrsasena  was  a  famous  warrior  in  the  army   of  the Kauravas.    (M.B.   Udyoga  Parva,  Chapter  167,  Stanza 23). (ii)  In  the  Bharata-battle  he  confronted  the  prominent archers  such  as  Satamka,  Pandya,  Abhimanyu,  Arjuna, Drupada,  Satyaki,  Nakula  and  others.  (M.B.  Drona Parva) . (iii)  In  the  fight  with  Arjuna,  he  was  killed.  (M.B. Kama  Parva,  Chapter  85,  Stanza  35) . (iv)  Among  the  brave  souls  of  the  Kurus  who  were invoked  to  the  surface  of  the  river  Ganga  by  Vyasa, Vrsasena  also  was  present.  (M.B.  Asramavasika  Parva, Chapter  32,  Stanza  10). VRSASENA  II.  A  King  who  shines  in  the  council  of Yama.  It  is  mentioned  in  Mahabharata,  Sabha  Parva, Chapter  8,  Stanza  13,  that  this  King  glorifies  Yama. VRSASENA  III.  Mention  is  made  in  Mahabharata, Udyoga  Parva,  Chapter  167,  Stanza  23,  about  a  proud and  honoured  Vrsasena  who  attended  the  Rajasuya (sacrifice  of  royal  consecration)  of  Yudhisthira. VRSJVI.     A  famous  King  of  the  Yadu  dynasty. 1)  Genealogy.  Descended  from  Visnu  in  the  following order  :  Brahma-Atri-Candra-Budha-Pururavas  -  Ayus  - Nahusa-  Yayati  -  Yadu  -  Sahasrajit  -  Satajit  -  Hehaya  - Dharma-  Kuni-  Bhadrasena-Dhanaka-Krtavlrya-Karta- vlryarjuna-Madhu-Vrsni. 2 )  Other  details. (i)  The  birth  of  Sri  Krsna  was  in  the  family  of  Vrsni. (See  the  genealogy  of  Sri  Krsna). (ii)  The  line  of  Kings  beginning  with  Vrsni  is  called the  dynasty  of  Vrsni.  (M.B.Adi  Parva,  Chapter  217, Stanza  18). (iii)  Thinking  that  the  jewel  Syamantaka  had  been stolen  by  Krsna  himself,  Vrsni  took  a  hostile  mentality towards  Krsna.  (Brahmanda  Purana,  3  :  71  :1). (iv)  Vrsni  had  two  wives  named  Gandharl  and  Madrl. Five  sons  were  born  to  himbyMadii.  (Vayu  :  94  : 14;  Mahabharata,  Adi  Parva,  Chapter 211;  1-2;  5:8). VRTRA  (VRTRA SURA).  A  mighty  and  fierce  asura. 1)  Reason  jor  his  birth.  Vrtra  was  the  rebirth  of  emperor Citraketu.  Citraketu  and  his  wife  Krtadyuti  prayed  to Arigiras,  as  a  result  of  which  a  son  was  born  to  them. That  son  died  in  his  infancy.  But  Angiras  brought  him to  life  again.  Brahma  and  Narada  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  Parvati  sitting on  the  thigh  of  Siva  and  laughed  aloud.  Knowing  this Parvati  cursed  him  to  become  an  asura.  Vrtrasura  was the  rebirth  of  the  emperor  according  to  this  curse. (Bhagavata,  Skandha  6). 2 )  Birth.  Two  stories  are  mentioned  about  the  birth  of Vrtrasura.  One  story  is  that  Kasyapa  created  him  from fire.  The  other  story  is  that  Vrtra  was  the  son  of  Tvasta. Both  are  given  below  : (i)  Hiranyakas ipu  was  born  to  Prajapati  Kagyapa,  by his  wife  Danu.  Mahavisnu  killed  him  on  being  request- ed by  the  Devas.  Danu  was  grieved  at  the  death  of  her son.  So  Kasyapa  gave  her  another  son.  He  was  Vala  or Bala.  Indra  killed  him  with  his  weapon,  the  thunder- bolt. Kasyapa  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."  Imme- diately 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,  arid shining  with  radiance  cried  out  in  a  voice  of  thunder, "Oh  !  Sage  !  Order  me,  what  am  I  to  do  ?" Kasyapa  ordered  him  to  kill  Indra.  He  named  the monster  Vrtra.  ( Padma  Purana,  Bhumi  Khanda,  Chap- ter 23) . (ii)  It  was  Prajapati  Tvasta  who  created  Vrtra  to  kill Indra.  He  had  sufficient  reasons  for  it.  From  the  very beginning  Indra  and  Tvasta  were  enemies.  Tvasta  be- got a  son  named  Trisiras  otherwise  called  VisVarupa, for  the  purpose  of  killing  Indra.  This  Vis  varupa  had three  heads.  One  was  meant  for  drinking  Sura  (a liquor),  the  second  for  drinking  Soma  (liquor)  and  the third  for  eating  food.  ViSvarupa  was  a  Brahmana.  Still, as  his  mother  was  an  asura,  he  loved  the  asuras  and mingled  with  them.  Indra  knew  about  the  behaviour of  Vis  varupa.  He  concluded  that  it  was  blasphemy  and wickedness.  Indra  who  was  afraid  of  ViS  varupa,  got angry  and  cut  off  his  heads.  Of  the  heads  of  Vis  varupa, that  which  drank  Soma  became  a  bird  called  Kapin- jala,  that  which  drank  Sura  became  a  bird  called Kalapinga,  and  that  which  ate  food  became  the bird  Tittiri  (partridge).  Brahmahatya  (the  sin  of  kill- ing Brahmin)  took  shape  and  went  against  Indra. Though  Indra  could  have  destroyed  it,  he  joined  his VRTRA 884 VYADH 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  Tvasta  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 Tvasta.  "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  Vrtra  got  ready  to  kill  Indra.  (Devi  Bhagavata, SkandhaG). 3)  The  slaughter  of  Vrtrasura,  Hearing  about  the  pro- wess, strength,  and  the  martial  radiance  of  Vrtrasura, Indra  grew  afraid  of  him  and  began  to  think  about means  and  ways  to  kill  him.  Indra  called  the  Saptarsis (seven  hermits)  and  sent  them  to  Vrtra.  His  intention was  to  make  a  treaty.  The  seven  hermits  approached Vrtra  and  requested  him  to  make  a  treaty  with  Indra, and  told  him  that  Indra  was  prepared  to  give  half  of the  position  of  Indra. Vrtra  : — 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  Brahma- hatya incurred,  by  himself. Vrtra  agreed  to  make  a  treaty  on  this  condition.  The hermits  took  Vrtra  to  the  palace  of  Indra  Seeing  Vrtra- sura who  was  coming  to  be  friends  wilh  him  Indra  rose from  his  royal  chair  and  offered  half  of  it  to  Vrtra. Both  embraced  each  other  and  vowed  that  they  would be  brothers  born  from  the  same  womb. Thus  having  engaged  Vrtra  in  a  treaty  deceitfully, Indra  waited  for  an  opportunity  to  kill  Vrtra.  Once Indra  sent  Rambha  to  infatuate  Vrtra.  "Look,  beauti- ful girl  !  Make  Vrtra  senseless  somehow  so  that  I  may kill  him."  Hearing  this,  with  a  beautiful  laugh,  Rambha went  with  her  maids  to  the  Park  Nandana  and  waited for  Vrtrasura.  At  this  time  Vrtra,  with  some  Danava friends,  came  to  the  park  Nandana  for  entertainment. Indra  walked  beside  watching  for  the  opportunity  to kill  him.  Without  fearing  any  danger  from  Indra,  Vrtra walked  through  the  park,  seeing  the  celestial  maids singing  and  dancing  and  playing  various  games  in  the garden,  and  they  reached  a  corner  where  Rambha  had been  singing  sweet  songs  and  swinging  with  her  maids. This  sight  made  Vrtra  amorous.  He  approached Rambha  and  prayed  to  her  to  become  his  wife.  Under that  sandalwood  tree  Rambha  asked  him.  "Oh  hand- some youth  !  I  am  Rambha.  I  came  here  with  my maids  to  play.  Who  are  you,  my  Lord  ?" Vrtra  :  "Beautiful  maid  !  I  am  the  son  of  Kagyapa and  the  friend  of  Indra.  I  enjoy  half  the  position  of Indra.  I,  Vrtra,  have  brought  the  three  worlds  under my  control.  I  shall  be  complete  in  all  aspects,  if  I could  marry  you." Rambha  agreed  to  the  marriage  on  condition  that Vrtra  would  not  gainsay  her  in  anything.  They  engaged in  amorous  plays  and  Rambha  made  the  Brahmin drink  liquor  in  large  quantities  and  he  became  uncons- cious. Indra  took  this  opportunity  and  sent  his  thunder- bolt which  took  away  the  life  of  Vrtra.  Instantly  Indra became  affected  with  sins  such  as  Brahmahatya  etc. ( Padma  Purana,  Bhumikhanda,  Chapters  23  and  24) . 4)  Other  details. (i)  Indra  washed  away  the  sin  of  Brahmahatya  incur- red by  killing  Vrtra,  at  the  place  called  Karusa.  (See under  Aiigamalada). (ii)  It  was  at  the  time  of  the  killing  of  Vrtra  by  Indra, that  Ja{ayu  and  Sampati  made  bets  and  flew  up  to  the region  of  the  Sun.  (Valmiki  Ramayana,  Kiskindha Kanda,  Sarga  58,  Stanza  4). (iii)   Mention  about    the   conflict   between    Indra    and Vrtrasura    occurs    in   various    places   in    the    Rgveda. Rgveda,  Mandala  1,  Anuvaka  16,    Sukta    80    refers    to the  battle  between  Indra    and    Vrtra.    In   many   other Suktas  songs  about  Indra  and  Vrtra  occur. (iv)  Mention  is   made   in    Mahabharata,    Adi   Parva, Chapter    65,  Stanza  33,  that  Vrtra  was  the  son  born  to Prajapati  Kasyapa  by  his  wife  Danu. (v)  It  was  Vrtrasura  who  took    rebirth    later   as   King Maniman.  (M.B.  Adi  Parva.  Chapter  67,  Stanza  44). (vi)   The  thunderbolt  of    Indra   hit   on    the   head    of Vrtrasura    and   was   broken   into    ten   big   pieces    and hundred  small  pieces.    (M.B.  Adi  Parva,    Chapter    169, Stanza  50). (vii)  It  is  stated  in  Mahabharata,  Udyoga  Parva, Chapter  9,  Stanza  48,  that  Vrtrasura  was  born  from the  fire  of  Sorcery  and  witchcraft  of  Tvasta. (viii)  In  the  fight  between  Indra  and  Vrtra,  Indra  was swallowed  by  Vrtra.  But  Indra  contracted  the  members of  his  body  and  became  smaller  and  smaller  and  came out  of  Vrtra 's  belly.  (M.B.  Udyoga  Parva,  Chapter  9, Stanza  52). (ix)   Once    the  teacher-priest  Sukra  asked  Vrtra  certain questions  to  all  of  which   Vrtra   gave    proper   answers. (M.B.  Santi  Parva,  Chapter  279,  Stanza  13). (x)  Vrtra  entered  heaven  after  his  death.  (Santi  Parva, Chapter  180,  Stanza  57). (xi)  Everybody  was  terrified  because  the  fight  of Indra  with  Vrtra  prolonged  without  any  termination. At  last  Vrtra  gaped  and  taking  this  opportunity,  Indra sent  his  weapon  the  thunderbolt  into  the  mouth  of Vrtra.  Thus  Vrtra  met  with  death.  (M.B.  Vana  Parva, Chapter  101,  Stanza  15;  Udyoga  Parva,  Chapter  10, Stanza  30;  Sand  Parva,  Chapter  232,  Stanza  9;  Santi Parva,  Chapter  283,  Stanza  59) . (xii)  In  Mahabharata,  the  words,  Asura,  AsuraSrestha, Asurendra,  Daitya,  Daityapati,  Daityendra,  Danava, Danavendra,  Ditija,  Surari,  Tvastar,  Visvatma  etc.  are used  as  synonyms  of  Vrtra. VRTTA.  A  naga  (serpent)  born  to  Prajapati  Kasyapa by  his  wife  Kadru.  (M.B.  Adi  Parva,  Chapter  35, Stanza  10). VYADHI.     Vyadhi,  Jara,  S~oka,  Trsna  and  Krodha,  were VYAGHRABHATA 885 VYASA the  daughters  of  Mr  tyu  (Death).  (Agni  Purana,   Chap- ter 20) . VYAGHRABHATA.  The  minister  of  King  Srldatta, described  in  Kathasaritsagara.  Besides  Vyaghrabhata, he  had  three  more  ministers  named  Mahabala,  Upendra- bala  and  Nisthuraka. VYAGHRADATTA  I.  A  King  who  fought  on  the  side of  the  Pandavas.  This  King  who  was  a  great  fighter  on the  chariot,  fought  with  the  teacher  Drona.  It  is  men- tioned in  Mahabharata,  Drona  Parva,  Chapter  16, Stanza  32,  that  he  was  killed  by  Drona. VYAGHRADATTA  II.  A  prince  of  the  country  of Magadha.  He  took  the  side  of  the  Kauravas  and  was killed  in  the  battle  of  Bharataby  Satyaki.  (M.B.  Drona Parva,  Chapter  107,  Stanza  31) . VYAGHRAKETU.  A  warrior  of  Pancala,  who  fought on  the  side  of  the  Pandavas  against  the  Kauravas. Kama  wounded  him  in  the  battle  of  Bharata.  (M.B. Karna  Parva,  Chapter  56,  Stanza  44) . VYAGHRAKSA.  A  follower  of  Subrahmanya.  (Maha- bharata, Salya  Parva,  Chapter  45,  Stanza  59). VYAGHRAPADA.  An  ancient  hermit.  He  was  the  father ofUpamanyu.  (M.B.  Anugasana  Parva,  Chapter  14, Stanza  45) . VYALlMUKHA.  An  asura  who  fought  against  Subrah- manya. In  the  fight  with  Subrahmanya  this  asura  was killed.  (Skanda  Purana,  Asura  Kanda) VYASA.  The  sage  Vyasa  who  is  the  author  of  the  Maha- Bharata. 1 )  Genealogy.  Descended  from  Visnu  in  the  following order:  Brahma-Vasistha-Sakti-ParaSara- Vyasa. 2) Birth.  Vyasa  was  born  to  hermit  ParaSara  by  a  fisher- woman  named  Kali.  His  name  when  he  was  a  child was  Krsna.  As  his  birth  took  place  in  an  island  (Dvlpa) he  got  the  name  Krsnadvaipayana.  After  dividing  the Vedas  he  got  the  name  Vedavyasa.  He  is  the  composer of  Mahabharata,  one  of  the  greatest  books  in  world- literature.  The  births  of  great  men,  generally  will  be wonderful.  Behind  the  birth  of  Vyasa  also  there  is  a wonderful  story. As  has  already  been  mentioned,  Kali,  a  fisherwoman was  the  mother  of  Vyasa.  There  is  a  story  about  this Kali  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  Kalindi  and was  eaten  by  a  fish.  This  fish  was  a  celestial  maid named  Adrika  transformed  to  fish  by  a  curse.  The  fish conceived  and  got  into  the  net  of  a  fisherman,  who  lived on  the  banks  of  Kalindi.  When  this  fish  was  cut  open a  male  and  a  female  infant  were  seen  inside.  The  male child  was  given  to  the  kin?  himself.  The  fisherman brought  up  the  girl  naming  her  Kali.  As  the  girl  had the  gandha  (smell)  of  matsya  (fish) ,  she  got  the  name 'Matsya-gandha',  also.  This  fisherman  was  also  a  ferry- man. Kali  used  to  help  her  father  in  ferrying  people across  the  river  Kalindi.  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  Parasara  came,  the  innocent  fisherman — the  foster- father  of  Matsyagandha — called  her,  who  was  standing close  by  and  asked  her  to  take  the  hermit  across  the river.  The  hermit  got  into  the  boat.  Matsyagandha began  to  row  the  boat.  The  beauty  of  the  damsel  sitting in  front  of  him  and  the  little  waves  of  the  river,  com- bined 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  Parasara  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  arid  acted  a  love drama.  She  became  pregnant.  Parasara  said  to  her. "Beautiful  girl  !  Even  after  your  confinement  you  shall remain  a  virgin.  A  son,  who  will  be  a  portion  of  Visnu, 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  Yamuna  and went  away.  The  pregnancy  of  Kali  was  completed  in- stantly and  she  gave  birth  to  a  very  handsome  boy  in that  island  of  Yamuna.  As  soon  as  he  was  born,  he  grew up  and  became  a  hermit  radiant  with  devotion  and  as- suming 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.  (Devi Bhagavata,  Skandha  2;  Mahabharata,  Adi  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  Vyasa.  It  was  after  the marriage  of  Santanu,  a  king  of  the  Lunar  dynasty,  with his  mother  Kali,  otherwise  known  as  Satyavati,  that Vyasa  came  into  contact  withHastinapura.  Participating in  all  the  vicissitudes  of  the  Pandavas  and  the  Kauravas was  the  worldly  side  of  the  life  of  Vyasa.  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  Krsnadvaipayana,  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  Sarasvati  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  spar- rows hid  under  the  wings  of  their  father  and  mother and  enjoyed  the  surroundings  by  thrusting  out  their heads  and  looking  on  all  sides. Hi)  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 VYASA 886 VYASA 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  unwill- ingly and  reached  the  vicinity  of  the   Himalayas.  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,    Narada    came  there.  From  the  talk  of  Vyasa, Narad  a    knew    that     childlessness    was  the  cause  of  his sorrow.  Narada    advised  him  that  for  the  attainment  of Purusarthas  (objects  of  life)  penance    was  to    be    done before  Devi.  Accepting    that   advice,  Vyasa   went    to  a place  near  Mahameru  to  do  penance. When    Vyasa    began   penance,    the  celestial  maids  also commenced  their  work  of  hindering  the  penance.  It  was Ghrtaci  who  confronted  Vyasa.  She  took  the  form  of  a parrot  of  five  colours  and  flew  in    front    of  Vyasa.  The hermit   was    excited    at    the   beauty  of  Ghrtaci  and  sat forgetting  himself.  As  he  sat  there  thinking  of  the  infat- uating 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   ante- lope,   water   pot,    hermit's   rod    etc.   fell    from  the  sky. Birth  rituals  and  ceremonies,    according  to    the  custom, were    conducted  by    Vyasa.  As    he   was  born  from  the semen  discharged  at  the  sight  of  the  Suka  (parrot)    the infant    was    named  Suka.  As  soon  as  he  was  born  Suka 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  Brhaspati,  the  teacher  of  the   devas.    Suka completed  his   education   with    Brhaspati    and    having performed  Samavarta  and  offering  of  gift  to  the  teacher, he  returned  home  to  his  father. iv)  Disciples.  Suka  commenced  advanced  study  under his  father  Vyasa.  Besides  Suka,  Vyasa  had  disciples  such as  Vais  ampayana,  Suta,  Paila,  Jaimini  and  others  also, living  with  him.  The  hermitage  of  Vyasa  soon  grew  up to  be  a  great  educational  institution,  with  plenty  of  dis- ciples. v)  Separation  of  son.  In  the  meanwhile  Suka  married  and lived  the  life  of  a  householder  in  the  hermitage  of  his father,  for  a  time.  Then  forsaking  his  family  and  his father,  Suka  went  to  the  peak  of  Kailasa  and  began  to do  penance  meditating  on  Siva.  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  Suka  rising  up  by  breaking  the  peak  of  Kailasa  and staying  up  in  the  sky,  praised  him. This  untimely  separation  of  his  son  had  undermined  the firmness  of  the  mind  of  Vyasa.  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  Kailasa  where  his  son  had  been doing  penance.  Standing  there  he  called  aloud  his  son by  name  cryingly.  ParamaSiva  appeared  before  the lamenting  father  and  consoled  him.  Thus  getting  a  little bit  of  peace  of  mind,  Vyasa  returned  to  his  hermitage and  lived  there.  The  sorrowing  Vyasa,  was  made  still more  sorrowful  by  the  departure  of  his  beloved  disciples, Asita,  Devala,  Vais" ampayana,  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. (Devi  Bhagavata  Skandha  1 ) . 4)  His  terrestrial  life. i)  Preface.  Within  this  period  many  changes  had taken  place  in  Hastinapura  and  the  bank  of  Yamuna. Santanu  the  king  of  the  Lunar  dynasty  had  married Garigadevi,  who  had  disappeared  after  giving  the  king a  son  named  Devavrata  (Bhisma).  Bhisma  grew  up. Once  Santanu  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  Yamuna.  That  smell  proceeded from  Kasturigandha  ( Satyavati)  the  mother  of  Vyasa. 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 Satyavati  to  the  palace  to  be  given  to  his  father.  Deva- vrata had  taken  a  vow  that  the  kingdom  would  be  given to  the  son  born  to  Satyavati  and  that  he  would  remain unmarried,  throughout  his  life.  Because  he  had  taken so  terrible  a  vow,  Devavrata  came  to  be  called  Bhisma from  that  day  onwards. Two  sons  named  Citrangada  and  Vicitravlrya,  were born  to  Santanu.  Citrangada  died  when  he  was  young. Vicitravlrya  married  Ambika  and  Ambalika,  daughters of  the  King  of  Kasi.  Vicitravlrya  also  died  before  any children  were  born  to  him.  It  seemed  as  if  the  family was  about  to  become  extinct.  At  this  juncture  Satyavati thought  about  her  son  Vyasa. ii)  Vyasa  in  Hastinapuri.  The  mother  thought  about him,  and  instantly  he  reached  Hastinapuri.  Because  of her  compulsion,  two  sons  were  born,  one  each  to  Ambi- ka and  Ambalika  from  Vyasa.  The  son  of  Ambika  was Dhrtarastra  and  the  son  of  Ambalika  was  Pandu.  Vid- ura  was  the  son  born  to  Vyasa  by  their  maid, iii)  Vyasa  and  the  Kaurava-Pandavas.  From  this  time onwards  we  see  Vyasa  as  the  spiritual  teacher  of  the Kauravas  and  the  Pandavas.  Behind  all  the  movements of  these  two  families  we  could  see  the  hand  of  Vyasa . Thus  though  he  came  to  Hastinapuri  and  gave  advice to  the  members  of  the  family  frequently,  his  main  abode was  his  hermitage.  Vyasa's  contact  with  Hastinapura could  be  seen  up  to  the  Mahaprasthana  (the  great departure)  of  the  Pandavas.  In  all  the  administrative affairs  up  to  this  period,  Vyasa  also  had  a  part.  The situations  in  which  Vyasa  had  taken  part  in  the  life- voyage  of  the  Kauravas  and  the  Pandavas  are  given below. (i)  Vyasa  gave  the  boon  that  hundred  sons  would  be born  to  Gandhari.  (M.  B.  Adi  Parva,  Chapter  114, Stanza  8). (ii)     Vyasa  cut  the  mass   of  flesh    given  birth    to    by Gandhari     into   a    hundred    pieces    and   kept   them  in hundred  pots.  (M.  B.  Adi  Parva,  Chapter  114,  Stanza 17). (iii)     Vyasa  consoled  Gandhari  by  telling  her  that  over and  above  hundred  sons  a  daughter   also  would  be  born to  her.  (M.  B.  Adi   Parva,  Chapter  115,  Stanza  16). VYASA 887 VYASA (iv)  Vyasa  consoled  the  Pandavas  who  had  been living  in  the  forest  with  their  mother  Kunti,  after  the death  of  Pandu  their  father.  (M.  B.  Adi  Parva, Chapter  155,  Verse  5) . (v)     On  another  occasion  Vyasa  came  to  the  Pandavas and    told   them    the    stories   of  the   previous   births   of Pancall.(  Adi  Parva,    Chapter    168). (vi)     Vyasa   rendered  all  possible  help  to  the  Pandavas to  marry  Paficall.  (M.  B.  Adi    Parva,  Chapter  195) . (vii)     Very  often  Vyasa  was  a  member   of  the   council of  Dharmaputra.    (M.    B.    Sabha.   Parva,    Chapter   4, Stanza    11). (viii)  It  was  Vyasa  who  sent  Arjuna  to  the  north, Bhlmasena  to  the  east,  Sahadeva  to  the  south  and Nakula  to  the  west  for  regional  conquest.  (M.  B.  Sabha Parva,  Daksinatyapatha,  Chapter  26). (ix)  Vyasa  engaged  himself  in  making  various  arrange- ments in  the  Rajasuya  (sacrifice  of  royal  consecration) of  Yudhisthira.  (M.  B.  Sabha  Parva,  Chapter  33, Stanza  34). (x)  At  the  end  of  the  Rajasuya,  Vyasa  predicted  the future  of  Yudhisthira.  (Sabha  Parva,  Chapter  46, Stanza  1). (xi)     When     the     Rajasuya     ended,     Vyasa   anointed Yudhisthira.  (Sabha  Parva,  Chapter  53,  Stanza    10). (xii)  Vyasa  advised  Dhrtarastra  to  prevent  Duryodhana from  doing  injustice.  (M.B.    Vana    Parva,    Chapters    7 and  8) . (xiii)  When  the  Pandavas  were  living  in  the  Dvaita- vana  (forest)  Vyasa  visited  them  and  taught  Yudhi- sthira the  art  of  Pratismrti.  (M.B.  Vana  Parva, Chapter 36,  Stanza  24). (xiv)  He  sent  Sanjaya  to  Dhrtarastra  to  tell  him  about the  greatness  of  Arjuna  and  Sri  Krsna.  (M.B.Udyoga Parva,  Chapter  69,  Stanza  11). (xv)  He  gave  Sanjaya  the  power  of  having  the  eye  of  a seer  penetrating  beyond  time  and   space  (Divya   drsti). (M.B.  Bhisma  Parva,  Chapter  2,  Stanza   10). (xvi)  Vyasa   consoled   Yudhisthira   who    was   stricken with  grief  in  the  course  of  the  battle  of  Bharata.    (M.B. Drona  Parva,  Chapter  71,  Stanza  23). (xvii)     When     Yudhisthira   cried   over    the   death    of Ghatotkaca  in  the  battle   of  Bharata,  Vyasa  came   to Yudhisthira    and   consoled    him.    (M.B.  Drona  Parva, Chapter  183,  Stanza  58) . (xviii)  He  talked  to  Asvatthama  about  the  greatness  of Siva  and  Sri  Krsna.  (M.B.  Drona  Parva,  Chapter  201, Stanza  56) . (xix)  When  Satyaki  was  about  to  kill  Sanjaya,  Vyasa turned  him  back  from  the  attempt  and  rescued  Sanjaya. (M.B.  Salya  Parva,  Chapter  29,  Stanza  39). (xx)  Vyasa  argued  and  established  that  the  act  of cursing  Asvatthama  on  the  part  of  Sri  Krsna  was correct.  (M.B.  Sauptika  Parva,  Chapter  16,  Stanza  17). (xxi)  Vyasa  prevented  Gandharl  from  her  intention  to curse  the  Pandavas.  (M.B.  Stri  Parva,  Chapter  14, Stanza  7) . (xxii)  When  the  battle  of  Bharata  was  over,  Vyasa advised  Yudhisthira  about  matters  regarding  the administration  of  the  country. (xxiii)  Yudhisthira  felt  grieved  at  the  death  of  relatives and  friends  in  the  battle  of  Bharata  and  he  decided  to commit  suicide.  But  Vyasa  dissuaded  him  from  that attempt.  (M.B.  Santi  Parva,  Chapter  27,  Stanza  28). (xxiv)  Vyasa  walked  to  the  place  where  Bhisma  lay  on the  bed  of  arrows  and  visited  him.  (M.B.  Santi  Parva, Chapter  45,  Stanza  5). (xxv)  Vyasa  advised  Yudhisthira  to  perform  Aiva- medha  (horse  sacrifice).  (M.B.  Asvamedha  Parva, Chapter  3,  Stanza  8) . (xxvi)  Vyasa  advised  the  Pandavas  to  go  to  King Marutta  for  wealth  when  the  battle  of  Bharata  was over.  (Asvamedhika  Parva,  Chapter  3,  Stanza  20).  _ (xxvii)  Vyasa  consoled  Uttara,  who  was  lamenting over  the  death  of  her  husband.  ( AS vamedha  Parva, Chapter  62,  Stam.i  11;. (xxviii )  He  consoled  Arjuna  who  was  crying  over  the death  of  his  son.  (Asvamedha  Parva,  Chapter  62, Stanza  14). (xxix)  Vyasa  advised  Yudhislhira  on  the  various arrangements  which  were  to  be  made  for  the  conducting of  horse-sacrifice.  (Asvamedhika  Parva,  Chapters  62  to 72). (xxx)  Vyasa  went  to  Dhrtarastra,  who  had  gone  to  the forest  after  the  Bharata-battle  and  pacified  him.  (M.B. Asramavasika  Parva,  Chapter  28) . (xxxi)   Vyasa    brought    the  spirits  of  those  who  died  in the  Bharata-battle,  to  the  surface  of   the   river  Ganges, by   the  power   of  his  penance  and  Dhrtarastra  and  the others  saw  them.  (See  under  Dhrtarastra,  Para  7) . (xxxii)  At  the  instruction  of  Vyasa,    all    the   Ksatriya widows  immersed  themselves  in  the   river   Ganges    and everyone  of  them  entered   the   world   of  her   husband. (M.B.  Asramavasika  Parva,  Chapter  33,  Stanza  18) . (xxxiii)    When  the  Yadu-clan  was  completely  destroyed, Arjuna  went  to  the  hermitage  of  Vyasa  and  talked  with him.  (Mausala  Parva,  Chapter  8) . (xxxiv)   Vyasa    had   been   an  adviser  of  King  Janame- jaya.  (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.  AnuSasana  Parva,  Chapter  117). 6)  The.  literary  life  of  Vyasa.     Towards  the   close   of  his life  Vyasa  again  entered  the  caves  of  Himalayas.  Vyasa 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  Himalayas,  the  events  of  his  past  life  began to  line  up  one  after  the  other.  From  that  inward    insti- gation the  Puranetihasas  (the  Myths  and  legends)  took form.  It  might  have  been  during  this  period  that  Vyasa divided    the    Vedas   and    composed  Puranas  and  Upa- puranas. One  does  not  go  wrong  in  saying  that  it  was  the  com- posing of  the  Mahabharala  that  brought  Vyasa  very close  to  the  later  generations.  The  stories  of  the  Kaura- vas  and  the  Pandavas,  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.  Vyasa  informed  Brahma  of  this  need. Brahma  replied  "Ganapati  is  the  only  person  capable of  taking  down  every  thing  that  you  sing."  Accordingly Vyasa  thought  of  Ganapati,  who  came  to  the  side  of Vyasa,  and  he  informed  Ganapati  of  his  need.  Ganapati said  that  he  was  willing  to  do  the  work  on  condition VYASASTHALl 888 VYOHA that  Vyasa  would  go  on  singing  unceasingly,  so  that  he might  not  have  to  stop  the  iron  pen.  Vyasa  said  that while  he  would  be  singing  the  poems  without  stopping, Ganapati  should  not  take  down  this  and  that  without grasping  the  meaning.  Both  agreed  to  this  condition and  the  composing  of  the  Mahabharata  commenced. Within  two  years  and  a  half  the  great  poetic  work  was finished.  The  great  disciples  of  Vyasa,  such  as  VaiSam- payana,  Jaimini  and  such  others  sang  them  and  learned them  by  heart  and  published  them  in  the  world.  (M.B. Adi  Parva,  Chapter  1). 7)  ManyVydsas.  It  is  stated  in  the  Puranas  that  in every  Manu's  age,  a  Vyasa  will  be  born.  It  is  mention- ed in  Visnu  Purana,  AmSa  3,  Chapter  3,  as  to  who were  the  persons  who  took  birth  as  Vyasa  in  a  parti- cular 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  Dvaparayugas,  the  Veda  had  been  divided  by great  hermits,  twentyeight  times.  Twentyeight  Veda- Vyasas  have  passed,  each  of  whom  had  divided  the Veda  into  four  parts  in  each  Dvapara  Yuga.  It  was Brahma  himself  who  had  divided  the  Veda  into  four  in the  first  Dvaparayuga.  Prajapati  was  the  Vedavyasa  in the  second  Dvaparayuga.  In  the  third,  Vyasa  was  the teacher-priest  Sukra;  in  the  fourth  Brhaspati;  in  the fifth  the  Sun;  and  in  the  sixth  the  all  powerful  Dharma- raja.  It  was  Indra  in  the  seventh,  Vasistha  in  the eighth,  Sarasvata  in  the  ninth,  and  Tridhama  in  the tenth.  It  was  Trisikha  in  the  eleventh,  Bharadvaja  in the  twelfth,  Antariksa  in  the  thirteenth,  Varni  in  the fourteenth,  Trayyaruna  in  the  fifteenth,  Dhananjaya  in the  sixteenth,  Kratunjaya  in  the  seventeenth  and  Jaya in  the  eighteenth.  Next  Bharadvaja  comes  as  Vedavyasa and  Gautama  after  Bharadvaja.  It  was  hermit  Harya- tma  who  was  the  next  Vyasa,  and  then  comes  Vajasra- vas.  The  Next  Vyasa  was  Trnabindu  born  in  the  clan of  Somas'usma.  He  was  followed  by  Rksa.  otherwise called  Valmiki  born  in  the  family  of  Bhrgu.  Sakti  is the  Next  Vyasa.  After  that  Parasara,  then  Jatukarna and  then  Krsnadvaipayana.  They  are  the  twentyeight Vedavyasas.  Each  one  of  these  had  divided  the  Veda which  had  been  one  at  the  beginning  of  each  Dvapara- yuga, into  four  Vedas.  It  is  Asvatthama,  the  son  of Drona,  who  is  going  to  be  the  Vedavyasa  of  the  coming Dvaparayuga. 8)  Other  details. (i)    Most  of  the  scholars  are  of  opinion  that    the  period of  Vyasa  was  between  1800  and  1500  B.C. (ii)  Apantaratamas    was    the  rebirth    of  Vyasa.    (See under  Apantaratamas) . (iii)  In  Mahabharata,  the  word  Krsna,  Krsnadvaipa- yana, Dvaipayana,  Satyavatisuta,  Satyavatyatmaja, Parasarya,  Paras' aratmaja,  Badarayana,  Vedavyasa  etc. are  used  as  synonyms  of  Vyasa. ( iv)  The  word  Vyasa  means  he  who  describes  elabora- tely. "He  became  Vyasa  because  he  had  described  all  the Veda^".  (M.B.  Adi  Parva,  Chapter  63,  Stanza  88). Vyas=describe  (Differentiate  the  branches  and  divide). VYASASTHALT.  An  ancient  holy  place  on  the  border  of Kuruksetra.  It  is  said  that  because  of  his  grief  due  to the  separation  of  his  son,  Vyasa  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) . VYASAVANA.  A  forest  near  Kuruksetra.  It  is  men- tioned in  Mahabharata,  Vana  Parva,  Chapter  83, Stanza  93,  that  he  who  bathes  in  the  holy  bath  named Manojavati  tirtha  in  this  forest,  would  get  the  fruits  of giving  thousand  cows  as  alms. VYASVA.  A  King.  It  is  stated  in  Mahabharata,  Sand Parva.  Chapter  127,  Stanza  3,  that  this  King  remains in  the  palace  of  Yama. VYAVAHARA.     It  is  mentioned  in  Manusmrti,  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  cf  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  Dusyanta.  It  is  mentioned  in  Bhagavata,Skandha 9,  that  Vyoma  was  the  son  of  Dagarha  and  the  father  of Jimuta. VYOMARI.  An  eternal  Vis"vadeva  (deity  concerned with  offerings  to  the  Manes) .  (Mahabharata,  AnuSasana Parva,  Chapter  91,  Stanza  35). VYOMASURA.  Son  of  Mayasura.  For  the  story  how Krsna  killed  this  asura,  see  under  Krsna,  para  24. VYCDHORU  (VYCDHORASKA).  One  of  the  hundred sons  of  Dhrtarastra.  Mention  is  made  in  Mahabharata, BhTsma  Parva,  Chapter  96,  Stanza  23,  that  Vyudhoru was  killed  by  Bhimasena  in  the  battle  of  Bharata. VYtJHA.  (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  Mahabharata,  there  were  various  forms  of  disposition of  the  army.  Some  of  them  are  given  below ; VYOKA 889 YADU  I i)  Ardhacandravyuha.  (like   a    Crescent  moon)    (M.B. Bhisma  Parva,  Chapter  56) ii)  Garudavyuha.   (M.B.  Bhisma    Parva,  Chapter  56) . iii)  Krauncavyuha.  (M.B.  Bhisma  Parva,  Chapter  60) . iv)  Cakravyuha.  (wheel-shaped)    (M.B.    Drona  Parva. Chapter  34) . v)    Makaravyuha.    (shark-like)      (M.B.    Bhisma  Parva, Chapter  69). vi)     Mandalavyuha.  (circular)     (M.B.    Bhisma  Parva, Chapter  81). vii)  Mandalardhavyuha.    (Semi  circular)   (M.B.  Drona Parva,  Chapter  20). viii)  Vajravyuha.      (Diamond-shaped)     (M.B.    Bhisma Parva,  Chapter  81). ix)  Sakatavyuha.  (cart-shaped)     (M.B.    Drona    Parva, Chapter  7). x)  Syenavyuha.     (Vulture-like)    (M.B.    Bhisma  Parva, Chapter  69). xi)    Sarvatobhadravyuha.    (fortified    all-round)     (M.B. Bhisma  Parva,  Chapter  99). xii)  Suparnavyuha.  (kite-shaped)  (M.B.  Drona  Parva, Chapter  20). xiii)    Suclmukhavyuha.    (Like    the    needle-eye)    (M.B. Bhisma  Parva,  Chapter  77) . VYUKA.     A  country   of  ancient   India.    (M.B.    Bhisma Parva,  Chapter  9,  Stanza  31 ). VYUSITASVA.     A  King  of  the  Puru  dynasty,    who   was righteous  and  just.    He  performed  many  sacrifices.    His wife  was  Bhadra,  daughter  of  King  Kakslvan.  It  is   said that  this  Bhadra  was  the  most  beautiful  woman  in  India. As  the  King  led  a  libidinous  life  with  this  queen  Bhadra he  met  with  an  untimely  death. When  the  King  died,  he  had  no  children.    Bhadra  cried for  a  long  while  embracing  the  dead  body  of   the  King. Then  the  spirit  of  Vyusitasva,  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.  Adi Parva,  Chapter  120). VYUSTA.     A  King  of  the  dynasty  of  Dhruva.   This  King was    the   son   of  King  Pu<'parna,    by  his  wife  Prabha. Pradosa,  Nisltha  and  others  were  brothers  of  Vyusta.  A son  named  Sarvatejas  was  born  to  this    King.     (Briaga- vata,  Skandha  4). VYUSTI.     Another  name  for  day-time. y YA.  (IT)  This  letter  means  "Yaga",  "Yata"  (one  who goes)  or  "hero".  (Agni  Purana,  Chapter  348)- YADAVA.  See  under  Yaduvarhs'a. YADAVl.  Mother  of  the  King  Sagara.  (For  more  details see  under  Sagara). YADU  I.  The  founder  of  Yadava  Vams'a  or  Yadu Varhsa. 1)  Genealogy.      From   Visnu     were   descended   in    the following  order: — Brahma — Atri —  Candra  —  Budha  — Pururavas — Ayus — Nahusa — Yayati — Yadu. 2 )  Tadu  Varhsa  ( Yadava  VarhSa) .     The     origin   of  Yadu Varhsa  is  from  Atri.  Candra,  Durvasas  and   Dattatreya Muni  were  the  sons  of   Atri   by   Anasuya.    Budha    was born    to    Candra,    Pururavas  was  born  to    Budha,  Ayus was  born  to  Pururavas,  and  Nahusa  was  born    to  Ayus. Two  children,  Ayati  and  Yayati  were  born    to    Nahusa. Yayati  had  two  wives,  Sarmistha  and  Devayanl.    Three sons,  Druhyu,  Anudruhyu  and  Puru  were  born  to Sarmistha.  The  Puru  Vams'a  takes  its  origin  from  Puru. Yayati  had  two  sons  by  Devayanl.  They  were  Yadu and  Turvasu.  The  descendants  of  Yadu  are  the Yadavas. Four  sons,  Sahasrajit,  Krosta,  Nala  and  Ripu  were born  to  Yadu.  Sahasrajit  had  a  son,  Satajit.  Three  sons Mahabhaya,  Venuhaya  and  Hehaya  were  born  to Satajit.  Of  them  Hehaya  became  famous  under  the name  of  Ekavira  and  founded  the  Hehaya  vam^a.  The Hehayas  and  Bhargavas  were  on  terms  of  enmity. Dharma  was  born  to  Hehaya,  and  Kunti  or  Kuni  was born  to  Dharma.  Kuni  had  four  sons — Sadajit,  Mahis- man,  Bhadrasena  and  Durdama.  Dhanaka  was  the  son of  Bhadrasena  and  Dhanaka  had  four  sons — Krtavlrya, Krtagni,  Krtavarma  and  Krtaujas.  Of  them,  Krtavlrya who  was  the  eldest,  was  the  father  of  Kartavlryarjuna. From  here,  Yadu  varhs'a  continues  from  Kartavlryarjuna. He  had  five  sons,  Jayadhvaja,  Surasena,  Vrsabha, Madhu  and  Urjjita.  Vrsni  was  the  son  of  Madhu,  the fourth  of  them.  From  this  point,  Yadu  Vams'a  continues from  Vrsni.  Yadava  Vams'a  from  this  stage  is  also  known as  Vrsni  varhsa.  Vrsni  had  four  sons — Sumitra,  Yudhajit, Vasu  and  Sarvabhauma.  Yadu  varhsa  continues  from Yudhajit.  He  had  two  sons,  Sini  and  Nimna.  Sini's  son was  Satyaka  and  Satyaka's  son  was  Satyaki.  Satyaki had  another  name,  Yuyudhana.  Jaya  was  Satyaki's  son. Kuni  was  the  son  of  Jaya,  Anamitra  was  the  son  of Kuni  and  Prsni  was  the  son  of  Anamitra.  Prsni's  sons were  Citraratha  and  Svaphalka.  Viduratha  and  Kukura were  born  to  Citraratha.  Sura  was  the  son  ofViduratha. Sini  was  the  son  of  Sura,  Bhoja  was  the  son  of  Sini, Hrdika  was  the  son  of  Bhoja.  Four  sons,  Devavaha, Gadadhanva,  Krtaparva  and  Sura,  were  born  to  Hrdlka. Sura  married  Marisa  and  their  children  were  Vasu, Devabhaga,  Devasravas,  Anaka.  Srnjaya,  Kakanlka, Syamaka,  Vatsa,  Kavuka  and  Vasudeva.  Vasudeva married  Devaki,  the  sister  of  Karhsa.  Sri  Krsna  was their  son.  Pradyumna  was  the  son  of  Sri  Krsna.  Anirud- dha  was  the  son  of  Pradyumna  and  Vajra  was  the  son of  Aniruddha.  The  last  known  link  of  that  branch  of Yadu  Vams'a  was  Vajra. Karhsa  also  belonged  to  Yadu  variis'a.  Kukura  who  was the  brother  of  Viduratha  was  the  ancestor  of  Karhsa. Ugrasena  who  was  a  lineal  descendant  of  Kukura,  was the  father  of  Karhsa.  The  Puranas  mention  Devaki,  the mother  of  Sri  Krsna  as  Kamsa's  sister.  But  in  fact  she was  not  his  direct  sister.  Ugrasena,  Karhsa's  father,  had a  brother  named  Devaka.  This  Devaka  had  three  sons, Devapa,  Upadeva  and  Sudeva.  Devaki,  Sri  Krsna's mother  was  the  daughter  of  Devapa.  Devaki  had  six sisters  who  were — Srutadeva.  Santideva,  Upadeva, Srideva,  Devaraksita  and  Sahadeva. Akrura  who  went  to  Ambadi  also  belonged  to  another branch  of  Yadu  vam^a.  Prs"ni  who  was  of  the  ninth generation  from  Vrsni,  had  two  sons — Citraratha  and Svaphalka.  Akrura  was  the  son  of  Svaphalka. 3)  Other  details  about  Tadu  Vamfa (i  )Once  Yayati  wanted  his  son  Yadu  to  transfer  the  latter's youthfulness  to  Yayati.  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  Yayati). (ii)  Yadu's  descendants  are  called  Yadavas.  (M.B.  Adi Parva,  Chapter  95,  Verse  10) . YADUII 890 YAJNASARMA (iii)  Yadu  was  the  son  of  Devayani  and  the  grandson of  Sukracarya.  Although  Yadu  was  a  hero,  he  was  dull- witted.  He  did  not  obey  his  father.  He  used  to  despise his  father  and  brothers.  His  capital  city  was  Hastina- pura.  He  became  dull-witted  after  the  loss  of  his  king- dom by  the  curse  of  his  father.  (M.B.  Udyoga  Parva, Chapter  149). 4)The  end  of  Yadu  Variiia.  Sri  Krsna  was  one  of  the  most important  members  of  the  Yadu  Varhs'a.  That  family continued  only  for  36  years  more  after  the  end  of  the Bharata  Yuddha.  At  the  end  of  the  thirtysix  years,  evil omens  began  to  appear  in  Dvaraka.  Whirlwinds  began to  blow  furiously.  Frightened  birds  began  to  fly  helter- skelter.  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  Vis vamitra,  Kanva  and Narada  happened  to  come  to  Dvaraka.  A  band  of Yadavas,  under  the  leadership  of  Samba,  gathered  round the  sages  to  make  fun  of  them.  They  dressed  Samba  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  Yadavas.  Besides,  they  added  that, with  the  exception  of  Rama,  (Balabhadra  Rama) and  Krsna,  the  whole  of  Yadava  Varhsa  would  come to  ruin. Next  day  Samba  did  give  birth  to  an  iron  pestle.  The frightened  Yadavas  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  Gandhari's  curse  on  Sri  Krsna  after  the Bharata  Yuddha.  The  curse  was  that  the  family  of  Sri Krsna  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   Dvaraka every   night   by   a   dark   woman  monster.  Sri   Krsna's weapon,  Cakra  slipped  out  of  Krsna's  grip  and  rose   up to  heaven,    in    the   very  presence  of  the  Vrsnis.  Seeing these  evil   omens,    the   alarmed   Vrsnis    and   Andhakas began  to  leave  the  place  on  a  pilgrimage.  They  reached the   shore   of  Prabhasa   tlrtha.    The  Uddhavas  parted company  with  the  Yadavas  there.     Nobody     prevented the  Uddhavas.  Sri  Krsna  who  saw    that   the  end  of  the Yadavas  was  approaching,  also  kept  silent.  The  Yadava 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  deposit- ed on   the  shore  by  the  waves.  They  began  to  sprout  in- to a  kind  of  grass.  The  blades  of  this  grass   soon    trans- formed themselves  into  iron  pestles.  The  Yadavas  pulled them  out  and  began  attacking  each    other   with    them. Most    of  them  were  beaten  to  death  by  their  own    kins- folk.   Sri    Krsna    who     was   in   a   state   of  trance   in "Yogasana",  was  hit  on  his  toe  by  an  arrow  shot    by   a hunter   and   he   fell   into    Samadhi.  Balabhadra  Rama renounced  his  body  and  went  to  Patala. After  that  the  sea  advanced  and  submerged    the   whole of  Dvaraka.  (M.B.  Mausala  Parva). YADU  II.  There  is  another  Yadu  mentioned  in  the Puranas,  who  was  the  son  of  Uparicara  Vasu.  Maha- bharata,  Adi  Parva,  Chapter  68,  Verse  31,  says  that this  Vasu  was  never  defeated  by  anyone  at  any  time. YADU  III.  King  of  Yadus.  There  are    references  to    this king  in  many  places  in  the  1st  Mandala  of  Rgveda. YAJA.  A  sage  born  inKasyapa  gotra.  (For  further  details, see  the  word  Upayaja  and  Pancali) . YAJATA.  A  Yajnakarta  ( Performer  of  Yajftas)  celebrated in  the  Rgveda. YAJNA.  An  incarnation  of  Mahavisnu.  Svayambhuva Manu  had  two  sons,  Priyavrata  and  Uttanapada  and three  daughters,  Akuti,  Devahuti  and  Prasuti.  Ruci Prajapati  married  Akuti.  Yajna  was  their  son.  Devi Bhagavata,  8th  Skandha  mentions  (hat  this  Yajna  was an  incarnation  of  Adi  Narayana. Yajna  had  a  sister  named  Daksina.  They  were  twins. They  married  each  other.  The  twelve  sons  who  were  born to  them  were  the  Devas  known  as  Yamas,  during the  Svayambhuva  Manvantara.  (Visnu  Purana,  Part  1, Chapter  7). Yajna's  twelve  sons  were: — Tosa,  Pratosa,  Santosa, Bhadra,  Santi,  Idaspati,  Iddhma,  Kavi,  Vibhu,  Sraghna, Sudeva  and  Virocaka.  Their  father  Yajna  was  the  Indra of  Svayambhuva  Manvantara.  (Bhagavata,  4th  Skandha). YAJNABAHU.  An  ancient  sage  who  was  the  son  of  Priya- vrata and  grandson  of  Svayambhuva  Manu.  Svayam- bhuva Manu  had  two  famous  sons  named  Priyavrata and  Uttanapada.  Of  these,  Priyavrata  married  Surupa and  BarhismatI,  the  two  daughters  of  ViSvakarma. Yajnabahu  was  the  son  of  Priyavrata  by  Surupa.  The  ten sons  born  to  Priyavrata  and  Surupa  were: — Agnldhra, Iddhmajihva,  Yajnabahu,  Mahavlra,  Rukmasukra, Ghrtaprstha,  Savana,  Medhatithi,  Vltihotra  and  Kavi. They  had  a  daughter,  Urjjasvati.  Bhagavata,  8th Skandha). YAJNADATTA  I.  A  youthful  sage.  In  Agni  Purana. Chapter  6,  it  is  stated  that  this  youth  was  shot  dead with  an  arrow  by  Dasaratha,  mistaking  him  for  an elephant,  on  the  bank  of  the  river  Sarayu.  But  Valmiki Ramayana  says  that  the  name  of  the  boy-sage  who  was shot  dead  by  Dasaratha  was  "Sravana".  For  more details  see  3rd  Para  under  Dasaratha. YAJNADATTA  II.  A  Brahmana.  There  was  a  Brahmana village  called  Mahat  at  the  foot  of  the  Yamuna  mount- ain, between  the  rivers  Gariga  and  Yamuna.  This Brahmana  was  born  and  brought  up  here.  There  is  a story  in  Padma  Purana,  Chapter  92,  about  him,  which says  that  by  mistake  he  was  taken  to  hell  by  Kala's messenger  and  that  he  was  reluctant  to  leave  hell.  The story  is  as  follows:- — Once  Yama  (Kala)  ordered  his  agent  to  bring  the Brahmana  named  Yajnadatta,  who  lived  in  Mahat  village, born  in  Vasistha  gotra  and  was  gentle,  scholarly  and well-versed  in  Yajna  practices.  He  was  specially  warned that  he  should  not  make  a  mistake  as  there  was  another Brahmana  with  the  same  name  who  lived  in  the  neigh- bourhood and  who  resembled  Yajnadatta  in  appearance, learning  and  in  every  other  respec  ( .  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 Yajnadatta  was  not  willing  to  return  to  the  world. YAJNADATTA  III.  See  under  Pataliputra. YAJNASARMA.  A  Brahmana  made  famous  in  the  Puranas. He  was  the  son  of  Sivalarma.  (For  detailed  story,  see under  Sivagarma). YAJNASATRU 891 YAJNAVALKYA YAJNASATRU.  A  Raksasa  who  fought  against  Rama  and Laksmana  in  the  forest.  Khara,  Diisana  and  Trisiras were  the  three  Raksasas  who  declared  war  on  Sri Rama.  Yajfiasatru  was  one  of  the  twelve  military  com- manders of  Khara.  Valmiki  Ramayana,  Aranya  Kanda, 26th  Sarga,  mentions  that  the  twelve  heroes  who  were Khara's  commanders  were:  -  Syenagaml,  Prthugriva, Yajfiasatru,  Vihahgama,  Durjaya,  Karavlraksa,  Parusa. Kalakarmuka,  Meghamali,  Mahamall,  Sarpasya  and Rudhirasana. YAJNASENA  I.     See  under  Pancatantra. YAJNASENA  II.  Drupada,  the  son  of  King  of  Pancala. (For  more  details  see  under  Drupada). YAJNAVAHA.  A  warrior  of  Subrahmanya.  There  is  a reference  to  him  in  Mahabharata,  Salya  Parva,  Chapter 45,  Verse  80. YAJNAVALKYA.  An  ancient  sage  who  was  a  profound scholar. 1)  General.     Puranas  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  Purana,  Chapter  16, it  is  mentioned    that   Kalki    was   Yajfiavalkya's  priest. Mahabharata,   Anusasana  Parva,  Chapter  4,  Verse  51, mentions    that  Yajfiavalkya  was  a  "Brahmavadi  son"  of Visvamitra, 2)  Thousand  cows.     Once     King  Janaka   conducted  a Yaga.  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  claim- ed 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.  Yajfia- valkya,  however,  ordered  his  disciple  to  take    the   cows home  with  him.  The  other  sages  questioned  his  right  to claim  the  cows.  Yajfiavalkya   asserted  his  right  to  do  so. One  of  the    sages  named    Arthabhaga    stood    up   and asked  him  the  following  question  : — Arthabhaga  : — When  a  man  who  has  not  acquired divine  knowledge  dies,  his  "Jnanendriyas"  (senses  of knowledge)  are  also  merged  with  it.  How  is  it  possible for  him  to  accept  another  body  afterwards  ?  "Yajfia- valkya:— Karma  (action)  becomes  the  cause  of  his  re- birth." Next  Kahola  and  many  other  sages  put  various  ques- tions to  him.  The  substance  of  their  talk  is  given below  : — • Kahola  : — What  have  you  to  say  about  the  invisible and  omnipresent  Brahman  ? Yajfiavalkya  : — 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  world- ly  riches.    The    two  qualities     essential   for   sages  are scholarship  and  spiritual  knowledge. Gargl  : — Who  is  the  warp  and  woof  of  everything   ? Yajna  :— It  is  Brahman.  Do  not  ask  further;  if  you    do, your  head  will  be  broken  to  pieces. Aruni  : — Who  is  he  who  exists  within  ?  (Antaryami). Yajna: — He   who    is  contained  in  Jagat  (the  universe) without    the    knowledge    of  Jagat,    he   whose    body  is Jagat,  he  who  controls  Jagat  as  antaryaml,  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. Gargi  : — I  have  rwo  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  ? Yajna  : — By  the  sky. Gargl  : — By  what  force  is  the  sky  held  in  position  like warp  and  woof  ? Yajna  : — 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  mak- ing 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  Krpana  (spirit- ual bankrupt).  On  the  contrary,  he  who  knows  God attains  Moksa. Sakalya  :  -  How  many  gods  are  there  ? Yajna  : — Thirtythree.  They  are — 8  Vasus,  1 1  Rudras, 12  Adityas,  Indra  and  Prajapati.  The  8  Vasus  are — Agni,  Prthvl,  Vayu,  Antariksa,  Aditya,  Dyau  (Heaven), Candra  and  Stars.  The  1 1  Rudras  are  the  combination of  the  10  jnanendriyas  and  the  working  of  the  mind. The  ruling  deities  of  the  12  months  are  known  as  the 12  Adityas.  They  receive  into  them  our  lives  and  our Karmans  (actions). Yajfiavalkya  gave  suitable  answers  to  all  other  ques- tions of  Sakalya.  At  last,  he  asked  Sakalya  : — "Now  I will  ask  you  a  question.  Whom  do  the  Upanisads describe  ?  If  you  do  not  answer,  your  head  will  break." Sakalya  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  destroy- ed, 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,  Yajfiavalkya  went home  with  the  cows. 3)  In    Janaka's    court     again.     On   another    occasion, Yajfiavalkya  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  ? Yajna  : — It  is  correct.  But  did  he  say  which  is  the  body and  abode  of  God  ? Janaka  : — No. Yajna  : — In  that  case  he  has  said  only  onefourth  about God.  Vacana  is  god's  body  and  sky,  his  abode.  Brahma- vidya  depends  on  the  word.  The  word  is  Parabrahman. Janaka  was  highly  pleased.  He  decided  to  give  a  thou- sand bulls  to  the  sage.  But  Yajfiavalkya  said  that  his father's  principle  was  to  give  effective  knowledge  to  the pupil  and  not  to  receive  any  daksina  (Payment)  from him.  Janaka  again  wanted  Yajfiavalkya  to  explain clearly  what  "Brahma  Vidya"  means. Yajna  : — 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  Upanisads.  But  although  one  is YAJNAVALKYA 892 YAKSA learned  in  Vedas  and  Agamas,  or  adored  by  others  or wealthy,  or  well-versed  in  Upanisads,  unless  one  has known  God — unless  one  acquired  Brahmajnana — one cannot  be  said  to  be  gratified.  Do  you  know  where  you will  go  after  renouncing  your  body  ? Janaka  : — I  do  not  know. Yajna  : — I  shall  tell  you.  The  deity  of  the  right  eye  is "Inda"  (light).  People  call  it  "Indra".  The  deity  of the  left  eye  is  Indrani,  the  wife  of  Indra.  Indra  is  eater and  Indrani  is  food.  In  a  state  of  consciousness  they are  separated.  (Then  the  soul  is  called  Vaisvanara) . In  a  state  of  drearrr,  the  two  are  united.  (Then  the soul  is  called  Taijasa).  In  a  stale  of  slumber,  the  soul is  in  "Prjnaa"  state.  (Since  there  is  no  activity  it  is called  Prajna) .  In  the  fourth  or  "Turiya"  state,  one becomes  capable  of  transcending  the  three  other  states and  to  attain  Parabrahman.  It  is  a  state  of  fearlessness transcending  birlh  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 Yajnavalkya  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  ? Yajna  : — The  Sun. Janaka  : — After  sunset  which  is  the  light  that  guides  us? Yajna  : — The  Moon. Janaka  : — And  in  the  absence  of  the  sun  and  moon  ? Yajna   : — Agni. Janaka  : — Which    is  the   light    that   guides   us   in    the absence  of  the  sun,  moon  and  Agni  ? Yajna  : — Vacana. Janaka  : — Which  is  the  light  that  shines  in  the   absence of  all  these  luminaries  ? Yajna  : — Atmajyotis    (soul's  light). Janaka  : — Who  is  Atman  ? Yajna  : — "Purusa"  who  is  formed  by  the  union  of "vyana"  in  pranas  (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  Moksa.  In  the  state  of  conscious- ness the  soul's  activities  become  manifest  to  us.  When in  sleep,  after  deputing  "Prana"  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  Yajnavalkya  spoke  about  libera- tion from  worldly  bonds. Yajna  : — 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  Yajnavalkya  explained  the  nature  of  the  soul and  the  various  aspects  of  its  working  in  a  state  of  wake- fulness  and  of  slumber.  He  added: — "As  long  as  there is  "Kama"  (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  liber- ated from  birth  and  death  and  becomes  immortal. By  jilana,  dana  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  atman  (soul).  One  who  has  acquired  Brahma- jnana (knowledge  of  Brahman)  becomes  a  Brahmana. Hearing  these  famous  teachings  of  Yajnavalkya,  Janaka became  his  permanent  disciple. 5)  His  end.     Yajfiavalkya  had  two  wives  named  Kalyani and  Maitreyl.  After  giving  his  all  to  his  wives  he  passed into  immortality.    (Brhadaranyaka;  M.B.    Santi  Parva, Chapters  3-9) . 6)  His  works.     Yajnavalkya  has  written  a  Smrti    on    the subject  of  law.   "Mitaksara."  is  its  famous  commentary. Mitaksara  is  the  highest  authoritative    treatise  on    Law in  South  India. 7)  Other  details. ( i )  Yajnavalkya  flourished    in  Yudhisfhira's   assembly. (M.B.  Sabha  Parva,  Chapter  4,  Verse  12). (ii)  He  was  also  a  member  of  Indra's   assembly.   (M.B. Sabha  Parva,  Chapter  7,  Verse  12). (iii )  Yajnavalkya  was  the  priest  at  the  Rajasiiya  Yajna of    Dharmaputra.    (M.B.    Sabha   Parva,    Chapter    33, Verse  35) . (iv)  Yajnavalkya  had  his  knowledge  of  Vedas  from Suryadeva.  (M.B.  Santi  Parva,  Chapter  318,  Verse  6). YAJURVEDA. 1)  General.  The  Caturvedas  are : — Rgveda,  Yajurveda Samaveda  and  Atharvaveda.  Visnu  Purana,  Part  3, Chapter  5,  mentions  that  Vaigampayana,  the  disciple  of Vedavyasa,  divided  Yajurveda  into  twentyseven  branch- es and  taught  them  to  his  disciples.  Among  those  disci- ples there  was  Yajnavalkya,  the  son  of  Brahmarata.  It was  Vyasa  who  divided  the  Vedas  into  four  parts.  After dividing  them,  the  sage  Vyasa  taught  Rgveda  to  Paila, Yajurveda  to  Vais  ampayana,  Samaveda  tojaimini  and Atharvaveda  to  Sumantu. The  rules  for  Japa,  Homa  etc.  of  Yajurveda  were  taught to  Vyasa  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. YAKRLLOMA.  An  Indian  town.  (Mahabharata,  Bhisma Parva,  Chapter  9,  Verse  46). YAKSA. 1)  General.  A  class  of  Semi-gods.  There  are  chiefly three  classes  of  inhabitants  in  Heaven: — Devas,  Gana- devas  and  Upadevas.  Ganadevas  consist  of  the  12 Adityas,  10  Visvadevas,  8  Vasus,  36Tusitas,  64  Abhas- varas,  49  Anilas  220  Maharajikas,  12  Sadhyas  and  11 Rudras. Among  the  Upadevas  there  are  10  subdivisions.  They are,  Vidyadharas,  Apsaras,  Yaksas,  Raksasas,  Gandhar- vas,  Kinnaras,  Pisacas,  Guhyakas,  Siddhas  and  Bhutas. YAKSAGRAHA 893 YAMAJ1HVA 2)  Origin.     There  are  different    views    relating   to    the origin    of  the   Yaksas.   In   Mahabharata,   Adi    Parva, Chapter  1  we   find    that   the   Yaksas    took    birth   after Brahma's  birth  from  "Virat  Purusa's"  anda.  According to  a  statement  in  Agni  Purana,  Chapter  19,  Yaksas  and Raksasas  were  born  from  Muni,   the  grand  daughter    of Kasyapaprajapati.  Thus  Yaksas  and  Raksasas  are  relat- ed as  brothers.  In  Mahabharata,  Adi  Parva,  Chapter  66, Verse  7,  there  is  another  passage  which  says  that  Yaksas are  the  progeny  of  the  sage  Pulastya. 3)  Other  details. i)  Once  Sukadeva  sang  the  story  of  Mahabharata  to  the Yaksas.  (M.B.  Adi  Parva,  Chapter  1,  Verse  108). (ii)  Lakhs    of   Yaksas   remain  in    Kubera's    assembly, worshipping    him.    (M.B.    Sabha   Parva,   Chapter    10, Verse  18). (iii)    There    are  Yaksas    in   Brahma's    assembly    also. (M.B.  Sabha  Parva,  Chapter  1 1 ,  Verse  56) . (iv)  Kubera  is  the  King  of  Yaksas.  (M.B.  Vana  Parva, Chapter  111,  Verse  10). (v)  Bhlmasena  once  drove  away  Yaksas  and     Raksasas. (M.B.  Vana  Parva,  Chapter  16,  Verse  57). (vi)  On  another  occasion,  Sunda  andUpasunda  defeated and  persecuted  the  Yaksas.    (M.B.  Vana  Parva,  Chap- ter 208,  verse  7) . YAKSAGRAHA.  A  Graha  (Evil  Spirit)  connected  with Yaksas.  Mahabharata,  Vana  Parva,  Chapter  230,  Verse 53,  mentions  that  people  become  mad  owing  to  the  ad- verse influence  of  this  Graha. YAKSAVATA.  A  place  made  famous  in  the  Puranas.  In Devi  Bhagavata,  5th  Skandha,  there  is  a  statement  say- ing that  it  was  at  this  place  that  the  Danava  called Rambha  took  a  she-buffalo  as  his  wife. YAKSAYUDDHAPARVA.  A  sub-division  of  Vana  Parva, in  Mahabharata,  Chapters  158  to  164  of  Vana  Parva, are  included  in  this  sub-division. YAKSESVARA.  An  incarnation  of  Siva.  The  devas were  puffed  with  pride  when  they  secured  Amrta  by churning  the  ocean  of  milk.  In  order  to  allay  their pride,  Siva  took  birth  as  Yaksesvara. 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.  (Siva  Purana,  Satarudra Sarhhita) . YAKSI  (YAKSIiyl).  Women  folk  of  Yaksas.  Agni Purana,  Chapter  50  mentions  that  the  images  of  Yaksi to  be  installed  in  temples  should  have  fixed  and long  eyes.  Mahabharata,  Vana  Parva,  Chapter  54, Verse  105,  states  that  Yaksim  is  a  Devi  and  by  eating the  prasada  (naivedya)  of  the  Devi  one  would  be  absolv- ed of  the  sin  of  Brahmahatya  (killing  a  Brahmana). YAKSINl  TlRTHA.  A  famous  sacred  place  situated on  the  borders  of  Kuruksetra.  By  bathing  at  this  place one's  desires  would  be  fulfilled.  The  place  is  also famous  for  offering  worship  to  the  Pitrs.  A  visit  to  this place  will  be  rewarded  with  the  benefit  of  As  vamedha Yaga.  Mahabharata,  Vana  Parva,  Chapter  83, Verse  23  mentions  that  this  tirtha  was  founded  by Paras  urama. YAKSMA.  (RAJAYAKSMA) .  The  disease  of  consump- tion (Tuberculosis).  There  is  a  story  in  Mahabharata which  says  that  this  disease  was  created  by  Daksa  Praja- pati.  (For  more  details  see  under  Candra) . YAMA.     Kala.   (For  more  details  see  under  Kala). YAMA  (S) .  A  band  of  special  gods  of  the  Svayambhuva Manvantara  (See  under  Manvantara). YAMADtJTA.  One  of  the  BrahmavadI  sons  of  Visvamitra. (M.B.  Anusasana  Parva,  Chapter  4,  Verse  51). YAMAJIHVA.  A  prostitute.  In  Kathasaritsagara, Saktiyasolambaka,  1st  Taranga,  there  is  a  story  about her  as  follows  :  — In  the  city  of  Cilrakuta  Ratnavarma  a  wealthy  Vai:!ya, had  a  son  named  Isvaravarma.  In  order  to  avoid  his son  falling  under  the  influence  of  prostitutes,  the  father decided  to  teach  "ves"yatantram",  to  Isvaravarma while  he  was  a  boy.  Yamajihva,  the  prostitute  under- took this  task  for  a  reward  of  1000  Niskas.  (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  Niskas.  Isvaravarma and  his  friend  Arthadatta  on  their  way,  stopped  at  a park  on  the  outskirts  of  the  city  of  Kancanapura. There  he  fell  a  victim  to  the  bewitching  charms  of  a prostitute  named  Sundari.  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  Sundari  pretended  to  be  in  danger  of  falling  into a  well  and  asked  for  his  help.  Isvaravarma  was  again caught  in  her  trap  and  he  was  forced  to  spend  the  rest of  his  money  also  on  her.  When  he  was  rendered  penni- less the  prostitute  and  her  mother  deserted  him. Isvaravarma  returned  home  to  his  father,  empty-hand- ed. Ratnavarma  took  his  son  to  Yamajihva  again  and told  her  the  whole  story.  He  said  that  his  son  fell  into this  plight  because  Yamajihva's  training  was  not  effect- ive. After  listening  to  the  whole  story,  Yamajihva promised  to  recover  the  whole  amount  lost  by  Isvara- varma. She  brought  her  trained  monkey  named  "Ala" and  placed  1,000  Niskas  before  him.  She  taught  him  to swallow  the  whole  amount.  After  that,  she  taught  him to  give  out  by  vomiting,  the  swallowed  money  in  instal- ments of  twenty,  thirty,  forty  etc.,  as  ordered.  Then Yamajihva  said  to  Isvaravarma  : — -"Take  this  monkey with  you  and  go  to  Sundari'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  Niskas 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  Yamajihva  sent  Isvaravarma  with  the monkey.  He  went  to  Kancanapura  in  the  company  of his  friend  Arthadatta  after  receiving  two  crores  of  Niskas from  his  father.  When  Sundari  knew  that  Isvaravarma 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  Sundari  asked  him  to  produce  various amounts  of  money  for  different  purposes. The  monkey  promptly  vomited  the  various  amounts separately  without  making  any  mistake.  Sundari  and her  mother  MakarakatI  were  naturally  amazed  at  the YAMAKA 894 YANA marvellous  performance  of  the  monkey.  Isvaravarma explained  that  the  monkey  was  capable  of  giving  in  this way,  1,000  Niskas  daily.  Sundari  made  up  her  mind  to purchase  the  wonderful  animal  at  any  price.  She  request- ed Isvaravarma  to  give  her  the  monkey  in  exchange  for the  crores  of  Niskas  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.  Isvaravarma  secretly  made  the  monkey swallow  2,000  Niskas  before  handing  it  over  to  Sundari and  left  the  place  at  once  to  go  to  Svarnadvipa  for trade. Ala,  the  monkey  gave  Sundari  1,000  Niskas  on  each  of the  first  two  days,  but  on  the  third  day  she  was  disillu- sioned. In  her  disappointment  and  anger,  she  beat  Alan. The  enraged  monkey  attacked  both  Sundari  and Makarakati  and  harmed  them  by  biting  and  tearing with  its  nails.  They  in  turn,  beat  him  to  death.  Thus Sundari  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".  Mahabharata, Sabha  Parva,  Chapter  52,  refers  to  the  presents  offered by  the  princes  and  people  of  Yamaka  at  Yudhisthira's A£  vamedhayajfia. YAMASABHA.  Yama's  assembly.  This  assembly  is described  in  Mahabharata,  Sabha  Parva,  Chapter  8. It  was  Visvakarma  who  built  Yamasabha.  It  is  100 yojanas  in  length  and  100  yojanas  in  width.  Although  it is  illuminated  with  sun-light  it  has  an  equable  tempera- ture. Sadness,  old  age,  hunger  or  thirst  are  unknown there.  There  is  a  dense  growth  of  Kalpavrksas.  All  the dead  people  who  were  famous  in  ancient  times  are members  of  this  assembly. YAM  I.  A  daughter  of  Surya.  One  of  the  wives  of  Surya was  Sarhjna,  the  daughter  of  Visvakarma.  Three children,  Manu,  Yama  and  YamI,  were  born  to  Surya by  Samjna.  (Visnu  Purana,  Part  3,  Chapter  2). YAM  I.  A  wife  of  Dharmadeva.  The  ten  wives  of Dharmadeva  are — Arundhati,  Vasu,  YamI,  Lamba, Bhanu,  Marutvati,  Sankalpa,  Muhurta,  Sadhya  and Vis"va.  (Visnu  Purana,  Part  1,  Chapter  15). YAMINl.  A  daughter  of  Daksa  Prajapati.  She  was  one of  the  wives  of  Kagyapa.  (Bhagavata,  6th  Skandha). YAMUNA.  Another  name  for  the  river  Kalindi.  (See also  under  Kalindi). 1 )  How    the  water  in  Kalindi  turned  Black  :-The  water  in the  river  Kalindi  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  Sati,  Daksa's  daughter,  Siva  broke up  Daksa  yaga  and  went  about  rambling  round  the world.  Kamadeva  who  saw  Siva  who  had  lost  his  wife (Sati)  shot  him  with  "Unmadastra"  (an  arrow  causing madness  and  excitement).  Siva,  in  his  excitement, always  thinking  about  Sati,  wandered  about,  finding peace  and  rest  nowhere.  In  his  excited  and  restless state  he  plunged  himself  into  Kalindi  river.  Just  then, the  clear  water  of  the  river  turned  black.  (Vamana Purana,  Chapter  6). 2)  The  greatness   of  Kalindi    (Yamuna).     The    Puranas declare  that  by  bathing  in  the  holy  Kalindi    one  attains heaven.  There  is    a   story    illustrating    this   in    Padma Purana,  Chapter  30,  as  follows  :— Long  ago,  in  Krtayuga,  there  lived    in    the   country  of Nisadha,  a  very  wealthy  Vaigya,  by  name  Hemakun- dala.  By  doing  various  kinds  of  business,  he  had  earned eight  crores  of  golden  coins.  By  that  time  he  was  advanc- ing in  age.  At  this  stage  he  began  to  think  of  the  transi- toriness  of  worldly  pleasures  and  set  apart  one-sixth  of his  entire  wealth  for  charitable  purposes.  He  built  two temples— one  for  Visnu  and  the  other  for  Siva.  He offered  daily  worship  to  the  gods  and  spent  money  in generous  hospitality.  His  two  sons,  Srikundala  and Vikundala  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  Visnu- loka. 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.  Dharmaraja (Yama)  ordered  the  elder  brother  to  be  sent  to  Naraka (Hell)  and  the  younger  one  (Vikundala)  to  be  sent  to Heaven. Vikundala  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  Brahmana  well-versed  in  Vedic  lore,  who  was  the son  of  Harimitra.  His  asrama  was  on  the  southern  bank of  Yamuna.  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  Kalindi,  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." Yamuna  is  being  worshipped  as  a  goddess.    Devotees    of this  goddess   imagine  her  as  riding  on  a  tortoise,  carry- ing a  water  pot  in  her  hand  and  is  of  black  complexion. (Agni  Purana,  Chapter  50) . YAMUNA  I.  A  town  in  ancient  India.  (Mahabharata, Bhlsma  Parva,  Chapter  9,  Verse  51). YAMUNA  II.  A  mountain,  made  famous  in  the  Pura- nas, standing  between  the  rivers  Gaiiga  and  Yamuna. (MB.  Amis' asana  Parva,  Chapter  68,  Verse  3) . YAMUNADVlPA.  An  island  in  the  river  Yamuna.  It was  on  this  island  that  Vyasa  was  conceived  as  the result  of  the  union  of  sage  ParaSara  with  Satyavati. (M.B.  Adi  Parva,  Chapter  60,  Verse  2). YAMUNAPRABHAVA.  A  sacred  place.  Mahabharata, Vana  Parva,  Chapter  84,  Verse  44,  mentions  that  the man  who  bathes  here  obtains  the  reward  of  Asvamedha Yaga  and  enters  Heaven. YAMUNATlRTHA.  A  holy  tlrtha  on  the  bank  of  the river  Sarasvati.  Mahabharata,  Salya  Parva,  Chapter 49,  Verse  11,  refers  to  a  Rajasuya  Yajfia  performed  at this  place  by  Varuna,  the  son  of  Aditi. YANA.  One  of  the  royal  qualities  like  Sandhi,  Vigraha etc.  (For  more  details  see  under  Sadgunas). YANASANDHI PARVA YANASANDHIPARVA.  A  subdivision  of  Mahabharata, Udyoga  Parva.  Chapters  47-71  of  Udyoga  Parva,  are included  in  this  Parva. YASAHKETU.  A  King  of  the  city  called  Sobhavatl. He  was  one  of  the  chief  characters  in  the  sixth  story told  by  the  famous  Vetala  in  Kathasaritsagara. YASAS.  Father  of  Kalki,  the  tenth  incarnation  of  Maha- visnu.  Agni  Purana,  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  Vajasaneyas  alone will  be  the  authority.  Mlecchas  (low-class  people) assuming  the  form  of  Kings  will  begin  to  eat  human beings.  Agni  Purana  states  further  that  at  that  time, Lord  Visnu  will  incarnate  as  Kalki,  the  son  of  Yasas and  Yajftavalkya's  priest  and  after  training  himself  in archery  and  weapons,  annihilate  all  Mlecchas. YASASVINl  I.  A  woman  follower  of  Subrahmanya.  (M.B. Salya  Parva,  Chapter 46,  Verse  10). YASASVINl  II.  A  sister  of  Pancali.  (Bhagavata,  9th Skandha). YASKA.  A  famous  Sanskrit  Grammarian  of  ancient  times. Although  the  people  of  India  always  believed  in  the greatness  of  the  Vedas,  the  Vedas  became  unintelli- gible even  to  scholars  owing  to  changes  in  language  and differences  in  grammar.  It  was  Yaska  and  Say  ana  who saved  the  country  from  that  plight.  Yaska  became  famous by  composing  "Nirukta"  (etymology).  There  is  a  refer- ence to  this  ancient  sage  in  Mahabharata,  Chapter  342, Verse  72. YASOBHADRA.  A  son  of  King  Manobhadra.  Padma- Purana,  Kriyakhanda  mentions  that  Yasobhadra  happen- ed to  be  born  in  a  royal  family  because  in  his  previous birth  he  had  bathed  in  the  Gariga. YASODA.  Foster-mother  of  Sri  Krsna.  How  she  became Sri  Krsna's  fostermother,  is  explained  in  a  story  given in  Bhagavata,  10th  Skandha: — Once  Drona,  one  of  the  Astavasus,  and  his  wife  Dhara, caused  displeasure  to  Brahma.  In  his  anger,  Brahma cursed  them  to  be  born  in  the  world  as  human  beings and  to  spend  a  life-time  on  earth,  tending  cattle. Drona  became  sad  and  with  tears  in  his  eyes,  prayed  to Brahma  that  during  his  life  on  earth  he  should  be  bless- ed with  Visnu's  darsana.  Brahma  granted  that  prayer. It  was  in  fulfilment  of  this  prayer  that  Drona  was  born as  Nandagopa  and  Dhara  as  Ya£oda  in  Ambadi. YASODHARA  I,  Son  of  Durmukha,  who  fought  on  the side  of  the  Pandavas  against  the  Kauravas.  ( Maha- bharata, Drona  Parva,  Chapter  184,  Verse  5). YASODHARA  II.  A  son  of  Sri  Krsna  by  Rukminidevl. (M.B.  Anusasana  Parva,  Chapter  14,  Verse  33). YASODHARA.  Daughter  of  King  Trigarta.  She  was married  by  Hasti,  King  of  the  Puru  dynasty  and  they  a had  a  son  named  Vikantha.  (M.B.  Adi  Parva,  Chapter 95,  Verse  35) . YASOVATl  I.  The  name  of  liana's  city.  Devi  Bhagavata, 8th  Skandha  mentions  that  god  Isana,  the  ruler  of  the north-eastern  part,  lives  in  the  city  called  Yasovati. YASOVATl  II.  A  princess.   (See  under  Ekavira). YATHAVASA.  A  muni  (sage)  who  followed  the  Vana- prasthadharma.  He  attained  Heaven  as  a  Vanaprastha- dharml.  (M.B.  Sand  Parva,  Chapter  244,  Verse  17). YATI  I.  A  king  who  was  the  eldest  son  of  Nahusa  and the  eldest  brother  ofYayati.  Mahabharata,  Adi  Parva, 895 YAVAKSA Chapter    75,  Verse  31,  mentions  that  he  became  a  yogi and    lived  in  the  forest. YATI  1 1.  One  of  the  sons  of  Visvamitra.   (Mahabharata, Anusasana  Parva,  Chapter  4,  Verse  58) . YATI  III.  A  community-group.  They  were  perhaps  ene- mies of  yajnas.  There  are  references  to  them  in  various parts  of  the  Rgveda. YATINATHA.  An  incarnation  of  Siva.  Ahuka,  a  forest- dweller  and  his  wife  who  lived  in  Arbuda  (Abu)  moun- tain were  blessed  by  Yatinatha  and  as  a  result  of  the blessing  they  were  born  as  Nala  and  DamayantI  in  their next  birth.  (Siva  Purana,  Satarudra  Samhita) . YATUDHANA.  One  of  the  sons  of  Kasyapa  and  Surasa. All  Raksasas  who  were  born  in  this  family  are  known as  "Yatudhanas". YATUDHANl.  A  RaksasI  who  was  born  from  the  sacrifi- cial fire  when  King  Vrsadarbhi  performed  a  yaga.  As directed  by  the  king,  she  proceeded  to  the  forest  to  des- troy the  Saptarsis.  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  allow- ed them  to  enter  into  the  tank  after  each  of  them  explain- ed the  meaning  of  his  name.  Accordingly,  the  sages Atri,  Vasis^ha,  Kasyapa,  Visvamitra,  Gautama  and Bharadvaja  explained  the  meaning  of  their  names  be- fore getting  down  into  the  tank.  At  last  when  sage Sunassakha's  turn  came,  he  said  that  he  was  not  pre- pared to  explain  in  detail,  the  meaning  of  his  name  and that  she  should  be  satisfied  with  his  statement  that  he was  the  sage  Sunassakha.  Yatudham  became  angry  on hearing  it  and  insisted  on  his  giving  the  meaning  of  his name.  Sunassakha  with  a  single  stroke  with  his "tridanda"  (trident)  killed  her.  Sunassakha  was  really Indra  himself.  (M.B.  Anusasana  Parva,  Chapter  93) . YATUKARNA.  A  Devaguru.  (See  under  Guruparam- para) . YAUDHEYA  I.  A  son  of  Dharmaputra.  Mahabharata. Adi  Parva,  Chapter  95,  Verse  76,  states  that  this  prince was  born  to  Dharmaputra  by  Devikadevi,  daughter  of Govasana,  king  of  Sibi  land. YAUDHEYA  II.  A  native  of  Yaudheya  country.  Maha- bharata, Sabha  Parva,  Chapter  52,  Verse  14,  mentions, that  the  Yaudheyas  had  participated  in  Yudhisfhira's Rajasuya. YAUDHEYA  III.  A  king.  According  to  Matsya  Purana, he  was  the  son  of  Prativindhya. YAUGANDHARAYAiVTA.  Minister  of  Prince  Udayana who  is  celebrated  in  the  Puranas. YAUNA.  A  particular  caste.  Mahabharata,  Santi  Parva, Chapter  207,  states  that  they  were  Candalas  and  were as  ignorant  as  animals  and  birds. YAUVANASVA.  Mandhata,  the  son  of  YuvanaSva.  (For more  information  see  under  Mandhata). YAUYUDHANI.  Son  of  Satyaki  the  Yadava  King.  This hero  who  escaped  from  the  ruin  of  the  Yadava  dynasty was  presented  with  the  region  lying  in  the  Sarasvati river  valley,  by  Yudhisfhira.  (M.B.  Mausala  Parva, Chapter  8,  Verse  19). YAVAKRlTA  I.  A  sage.  (See  under  Arvavasu). YAVAKRlTA  II.  Mahabharata,  Santi  Parva,  Chapter 208,  Verse  26,  refers  to  Yavakrlta  who  was  the  son  of Arigiras  and  the  supporter  of  the  eastern  land. YAVAKSA.  A  famous  river  in  Bharatavarsa  (Maha- bharata, Bhisma  Parva,  Chapter  9,  Verse  30) . YAVANA 896 YAYATI YAVANA. 1 )  General.  There  are  many  references  to    Yavanas    and the  land  of  Yavanas  in  the  Puranas.  There  is  a  statement in  Mahabharata,  Adi  Parva,  Chapter  85,  Verse  34,  that the  Yavana  race  takes  its  source  from  Turvasu,  the  son of  Yayati.  There  is  another   version    in    Mahabharata, Adi    Parva,    Chapter  174,  Verse  36,  that  Yavanas  were born  from  the  womb  and  the  sides  of  Nandinl. 2)  Other  details. ( i )  Arjuna's  brother  Sahadeva  once  conquered  the  Yavana land.    (M.B.  Sabha  Parva,  Chapter  31,  Verse  73). (ii)  Mahabharata,  Sabha  Parva,  Chapter  32,  Verse  17, mentions  that  on  another  occasion,  Nakula  defeated  the Yavanas. (iii)  According  to  Mahabharata,  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,  Kama  once  subdued the  Yavanas.  (M.B.  Vana  Parva,  Chapter  254,  Verse  8) . (v)  Mahabharata,  Udyoga  Parva,  Chapter  19,  Verse  21, mentions  that  king  Sudaksina  of  Kamboja  approached Duryodhana  with  an  "Aksauhini"  along  with  the Yavanas,  to  take  part  in  Bharata  Yuddha. (vi)  Mahabharata,  Bhisma  Parva,  Chapter  9,  Verse  65 states  that  at  the  time  of  Mahabharata,  Yavana  land was  part  of  India. (vii)  Originally  Yavanas  were  Ksatriyas.  But  they  be- came Sudras  by  the  curse  of  Brahmanas.  (M.B.  AnuSa- sana  Parva,  Chapter  35,  Verse  18). (viii)  Once  there  was  a  duel  between  a  Yavana  king and  Mucukunda.  (For  further  details,  see  under  Mucu- kunda) . YAVASA.  A  particular  region  of  Plaksadvipa.  Bhagavata, 5th  Skandha  says  that  Plaksadvipa  had  seven  divisions which  were  -  Sivam,  Yavasam,  Subhadram,  Santam, Moksam,  Amrtam  and  Abhayam. YAVlNARA.  A  king  of  the  Puru  dynasty.  Bahyasva  was his  father.  Five  sons  were  born  to  BahyasVa.  They  were Mukula,  Srnjaya,  Brhadistha,  Yavlnara  and  Kramila. These  five  persons  became  famous  in  later  ages  under the  name  of  Pancalas.  (Agni  Purana,  Chapter  278) . YAYATA.  An  ancient  holy  place  in  India.  King  Yayati conducted  a  Yaga  at  this  place.  From  that  time  the place  became  sacred.  (M.  B.  Salya  Parva,  Chapter  41, Verse  32). YAYATI.  An  eminent  king  of  the  Lunar  dynasty. 1.)  Genealogy  and  Birth.  From  Visnu  were  descended in  the  following  order — Brahma — Atri — Candra — Budha — Pururavas— Ayus — Nahusa — Yayati. Sage  Atri  had  three  sons — Candra,  Durvasas  and  Datta- treya — by  his  wife  Anasuya.  Candra's  son  was  Budha, Budha's  son  was  Pururavas,  Pururavas's  son  was  Ayus, Ayus's  son  was  Nahusa  who  had  six  sons — Yati,  Yayati, Samyati,  Ayati,  Ayati  and  Dhruva.  Yayati  had  two wives,  Devayani  and  Sarmistha.  Two  sons,  Yadu  and Turvasu,  were  born  to  Devayani.  Of  them,  Yadu  became the  founder  ofYaduvamSa.  Sarmistha  had  three  sons who  were  Druhyu,  Anudruhyu  and  Puru.  The  Puru- varhsa  traces  its  origin  to  Puru. 2).  Yaydti's  marriage.  Yayati  married  Devayani,  the daughter  of  sage  Sukra  and  Sarmistha,  the  daughter  of Vrsaparva. There  is  a  story  behind  this  marriage,  given  in  Maha- bharata, Adi  Parva,  Chapter  76. Once  there  was  keen  rivalry  between  Devas  and  Asuras. For  achieving  victory  Devas  accepted  Brhaspati  and Asuras  accepted  Sukra  as  their  preceptors.  Although Devas  slaughtered  all  Asuras  they  were  restored  to  life by  Sukra  by  the  power  of  his  mantra.  Devas  and  Asuras resumed  their  battle.  "Mrtasanjivani"  (the  art  of  revi- ving the  dead)  was  then  unknown  to  the  gods.  Devas sent  the  handsome  youth  Kaca  to  Sukia,  to  learn Mrtasanjivani  from  him.  There,  Kaca  fell  in  love  with Devayani,  Sukra's  daughter.  But  after  acquiring  the knowledge  about  Mrtasanjivani  he  returned,  without marrying  Devayani.  At  the  time  of  his  departure,  Kaca and  Devayani  cursed  each  other.  Devayani's  curse  was that  Kaca's  newly  acquired  knowledge  would  not produce  the  desired  result,  while  Kaca's  curse  was  that Devayani  would  not  be  married  by  any  youthful  rsi. Sarmistha  was  the  daughter  of  Vrsaparva,  the  Daitya king.  Devayani  was  the  daughter  of  Sukra,  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  Devayani  and  Sarmistha  happened  to put  on  each  other's  clothes.  A  quarrel  took  place  bet- ween them  on  this  mistake  and  the  angry  Sarmistha pushed  Devayani  into  an  unused  well.  Thinking  that Devayani  was  dead,  Sarmistha  and  her  maids  went  to the  palace. At  this  time,  Yayati  who  was  a  king  of  the  lunar  dynasty happened  to  come  there  exhausted  after  his  hunting. After  rescuing  Devayani  from  the  well  and  enquiring about  her  identity  and  the  circumstances  in  which  she fell  into  the  well,  he  returned  to  his  palace Devayani  sent  her  maid  Ghurnika  to  her  father  and  in- formed him  about  her  mishap.  The  faiher,  sage  Sukra became  angry  towards  Vrsaparva,  and  came  down  from Daityaloka  and  settled  down  in  the  forest  with  his  dau- ghter. Afraid  of  his  preceptor's  curse  and  anger,  Vrsa- parva came  to  Sukra  and  offered  profuse  apologies  to  him for  his  daughter's  misconduct.  But  Sukra  answered that  he  would  be  prepared  to  forgive  only  if  Sarmistha with  1000  maids  would  go  and  serve  Devayani.  Finding no  other  way,  Vrsaparva  yielded  to  the  condition.  Soon Sarmistha  and  her  1000  maids  went  to  the  forest  and began  to  serve  Devayani.  Sukra  returned  to  Daityaloka. Some  time  after  this,  Yayati  came  to  the  forest  one  day for  hunting.  There  he  met  Devayani,  being  attended by  many  maids.  In  the  conversation  that  followed,  Deva- yani was  able  to  recognize  Yayati.  She  fell  in  love  with him.  But  Yayati  insisted  that  he  was  not  prepared  to marry  her  without  the  consent  of  Sukracarya.  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,  Yayati  returned  to  his palace  with  his  bride.  Sarmistha  and  the  2,000 maids  also  accompanied  them.  (M.B.  Adi  Parva, Chapters  76-81). 3)  Taydti's  domestic  Life.  After  his  arrival  in  his  capital city,  Yayati  made  arrangements  for  Devayani's  residence in  his  own  palace  while  Sarmistha  took  up  her  residence YAYATI 897 YAYATI in  A£okavanika.  In  due  course,  Devayani  gave  birth  to a  son.  The  sight  of  the  child  roused  the  motherly  inst- incts of  Sarmistha  who  spent  a  thousand  years  in  heart- burning. One  day,  while  she  was  brooding  alone  in  her garden,  Yayati  happened  to  come  there.  As  they  met, their  hearts  were  moved  by  tender  feelings.  Sarmistha approached  Yayati  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  Sarmis(ha  conceived  a  son  in  secret. When  the  child  was  born  and  it  grew  up,  Devayani's mind  was  constantly  vexed  with  the  thought  as  to  who was  the  father.  Once  in  an  angry  mood  she  questioned Sarmistha  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  Devayani. Soon  after,  another  son  was  born  to  Devayani.  The first  boy  was  named  Yadu  and  the  second  son,  Turvasu. As  a  result  of  the  secret  relations  between  Yayati  and Sarmistha,  three  boys  were  born  to  her  and  they  were named  Druhyu,  Anudruhyu  and  Puru,  respectively. These  boys  also  grew  up  in  ASokavanika. Once  DevayanI  was  in  her  garden  with  her  husband and  children.  Just  then,  Sarmistha's  children  also happened  to  come  there.  Devayani  who  somehow  had her  own  suspicions,  enquired  of  them  their  parentage and  the  innocent  children  replied  that  their  mother  was Sarmistha  and  their  father  was  Yayati.  Devayani  who became  furious,  immediately  went  to  Asuraloka  and informed  her  father  Sukra  about  it.  On  hearing  it,  the sage  who  was  beside  himself  with  anger  owing  to  his paternal  affection,  cursed  Yayati  so  that  he  fell  a  victim to  the  infirmities  of  old  age.  Yayati  entreated  Sukra  to withdraw  the  curse  since  he  had  not  enjoyed  his  youth to  the  full. Sukra  lifted  the  curse  by  assuring  him  that  one  of Yayati's  sons  would  accept  his  father's  old  age  in  ex- change for  his  youth  and  the  son  would  be  crowned King  after  Yayati.  (M.B.  Adi  Parva,  Chapters  82  and 83). 4)  Rejuvenation.  Yayati  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  Yayati promised  to  return  the  youthfulness  to  them  after  a thousand  years,  they  refused  to  exchange  it  for  his  old age.  Yayati  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.  Puru wholeheartedly  accepted  his  father's  old  age  in  exchange for  his  youth  and  went  to  the  forest.  From  that  day Yayati  began  his  reign  with  a  cheerful  heart.  (M.B. Adi  parva,  Chapters  84  and  85) . In  Padma  Purana,  there  is  a  slightly  different  version about  the  way  in  which  Yayati  fell  a  victim  to  the  in- firmities of  old  age.  It  is  as  follows: — Seeing  the  rigorous observance  of  Yayati's  virtuous  life,  Devendra  began  to be  alarmed  at  the  thought  that  he  might  be  dislodged from  his  place.  He  called  his  charioteer  Matali  and ordered  him  to  bring  Yayati  with  him  to  Indraloka. When  Matali  failed  in  his  mission,  Devendra  sent  some Gandharvas  to  enact  the  drama  of  "Vamanavatara" before  Yayati.  Enchanted  by  the  charm  and  perform- ance of  Rati  on  the  stage,  the  King  became  irresistibly fascinated  by  the  female  sex. Once  the  Raksasi  named  Jara  and  Madana  got  access to  Yayati's  body.  While  in  that  state,  one  day  he  went to  the  forest  for  hunting.  There  he  happened  to  meet a  beautiful  girl  named  "ASrubindumati".  From  her companion-maid,  Visala,  the  King  came  to  know  of  her history.  ViSala  said  to  Yayati — "Long  ago  when  Kama- deva  was  burnt  Rati  was  in  deep  grief.  The  gods  were moved  to  pity  by  her  tears  and  they  restored  Kama  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  Svayamvara."  On  hearing  this  story  the King  expressed  his  desire  to  marry  her.  Asrubindumati agreed  to  become  his  wife  on  condition  that  he  exchang- ed his  old  age  with  some  young  person  for  his  youth- fulness. Yayati  returned  to  his  palace  and  asked  each  of  his  sons to  give  him  his  youth.  Puru  alone  fulfilled  his  father's desire.  After  this  Yayati  married  Asrubindumati.  But  he was  compelled  to  submit  to  another  condition  also,  that he  should  not  maintain  any  contact  with  his  other  wives. Devayani  and  Sarmistha  naturally,  became  distressed and  furious  when  they  saw  Yayati  and  Affrubindumati as  husband  and  wife.  So  Yayati  asked  Yadu  to  kill  both of  them.  But  Yadu  refused  to  obey  him.  Yayati  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  Menaka's  advice,  Asrubindumati urged  Yayati  to  go  on  a  visit  to  Heaven.  So  he  entrust- ed his  kingdom  to  Puru  and  went  to  Vaikuntha. 5)  Tayati's  reign.  The  Puranas  describe  Yayati  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  Yayati  was  in  the company  of  his  subjects,  a  Brahmana  approached  him with  a  request  for  Gurudaksina.  At  once  Yayati  gave him  a  gift  of  1,000  cows.  (M.B.  Vana  Parva,  Chapter 195). (ii)  Yayati  and  Galava.  See  para  6  under  Galava. (iii )  His  end.  After  a  thousand  years,  Yayati  handed over  his  kingship  to  Puru  and  went  to  the  forest.  He spent  many  years  living  in  Bhrgutunga  in  the  company of  sages,  and  feeding  on  fruits,  roots,  etc.  and  in  the  end died  in  the  forest  and  attained  Heaven. (iv)  Tayati's  fall  from  Heaven.  Yayati  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  Yayati  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,  Vasu- manas,  Sibi  and  Astaka  were  performing  a  Yaga  in Naimisaranya.  Yayati  happened  to  fall  head  down- wards into  their  midst.  But  since  they  caught  him  in YAYATIPATANA 898 YOGA  II his  fall  he  did  not  crash  to  the  ground.  He  explained his  story  to  them.  They  allowed  him  to  accept  the fruit  of  their  Yajna  and  to  go  to  Heaven.  But  since  he was  a  Ksatriya  he  told  them  he  had  no  right  to  it.  Just then,  his  daughter  Madhavi  arrived  there.  She  allowed him  to  take  half  of  the  divine  grace  which  she  had  earned and  with  the  help  of  it  Yayati  ascended  to  Heaven again.  (M.B.  Udyoga  Parva,  Chapter  120). 6)  Other  details. (i)  Yayati  witnessed  the  battle  between  Kauravas  and PiLndavas  which  was  fought  as  a  result  of  the  theft  of King  Virata's  cows.  (M.B.  Virata  Parva,  Chapter  56, Verse  9). (ii)  In  Mahabharata,  Sabha  Parva,  Chapter  8,  Verse 8,  it  is  stated  that  King  Yayati  continues  to  be  in Yama's  assembly. (iii)  Yayati  once  gave  1,000  cows   to   a    Brahmana   as "Gurudaksina".  (M.B.  Vana  Parva,  Chapter    195). (iv)  He  came  riding  in  Indra's  chariot   and   witnessed the   battle    between   Arjuna    and   Krpacarya,  from  the sky.  (M.B.  Virata  Parva,  Chapter  56J  Verse  9) . (v)    Mahabharata,  Udyoga  Parva,  Chapter    1 1 5,    men- tions   that  Yayati  had  conducted  1,000  Yagas  and  that he  was  the  leader  of  all  Kings. YAYATIPATANA.  A  holy  place.  Mahabharata,  Vana Parva,  Chapter  82,  Verse  48,  mentions  that  a  visit  to this  place  will  give  the  same  reward  as  an  Agvamedha Yaga. YAYAVARA(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. Mahabharata,  Adi  Parva,  Chapter  13,  mentions  that the  reputed  sage  Jaratkaru  was  a  Yayavara. YODHYA.  A  country  in  ancient  India.  In  Maha- bharata, Vana  Parva,  Chapter  254,  we  read  that  this country  was  conquered  by  Kama. YOGA  I.  A  sage  who  was  the  grandson  of  Svayambhuva Manu  and  son  of  Sraddha.  Yoga  was  born  to  Sraddha by  Dharma.  (Bhagavata,  4th  Skandha). YOGA  II.  It  is  Jnana  that  reveals  Brahman.  Yoga  is  the concentration  on  Brahman.  Agni  Purena,  Chapter  372, mentions  that  Yoga  is  the  perfect  union  of  Jivatma  and Paramatma. In    fact  Yoga   is    activity  with  the  body  as  its  basis.  It may    be   doubted    how    a    mere  physical  karman  helps Parabrahmadar$"ana.     But   Maharsis    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 Moksa.  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 — Hath  a  Yoga and    Raja    Yoga.  The  two  are  interconnected  and  have to  be  practised  simultaneously.  Hatha   Yoga    is   mainly concerned  with   disciplining    the  body  by  various  kinds of  exercises.  Standing  in  Pancagni  with  the    arms    held aloft;  standing   on   one  leg  or  standing  on  the  head  are some  of  these  exercises.    Raja    Yoga   aims   at    arousing Prajna  by  control  of  the  senses. Raja  Yoga  involves  the  practice  of  eight  disciplines. They  are  : — Yama,  Niyama,  Asana,  Pranayama, Pratyahara,  Dhaiana,  Dhyana  and  Samadhi.  An account  of  each  of  these  is  given  below  : — i )  Tama.  Yama  means  refraining  from  evil  courses  or sinful  things  like  cruelty  or  dishonesty.  Yama  demands the  practice  of  Ahirhsa,  satya,  asteya,  brahmacarya  and aparigraha.  (Ahirhsa  =  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  : — Sauca  (cleanliness),  Santosa  (contentment),  Tapas (penance  and  austerities),  Svadhyaya  (study  of  the Vedas  and  incantations  or  mantras)  and  Isvaraprani- dhana  (prayer  and  meditating  on  God).  Sauca  means not  only  cleanliness  of  the  body,  but  also  of  the  mind. The  mind  must  be  purged  of  all  'malas'  like  kama, krodha  and  lobha.  Tapas  means  ability  to  endure opposites  (dvandvas)  like  heat  and  cold  or  joy  and sorrow.  Svadhyaya  is  "study  of  philosophical  works." Igvarapranidhana — dedicating  all  actions  unto  God. iii)  Asana.  The  way  of  sitting  or  posture.  Different postures  have  been  prescribed  for  different  actions. First  of  all,  the  yogi  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).  (Svetasvatara). Different  asanas  like  Padmasana,  Svastikasana  and Siddhasana  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  Padmasana. Sitting  upright  with  the  feet  tucked  under  the  hips  is Svastikasana. 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  Siddhasana  which  will break  open  the  doors  to  Moksa. iv)  Pranayama.  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  inhala- tion through  the  right  nostril  and  exhalation  through the  left.  This  is  the  first  step  in  Pranayama.  Exhaling the  breath  and  then  not  inhaling  for  some  time  is called  recaka;  the  opposite  process  is  called  puraka. The  object  of  pranayama  is  to  awaken  Kundalim. v)  Pratyahara.  This  is  a  process  of  withdrawing  the five  senses  from  the  outer  world.  A  man  who  practises Pratyahara  becomes  oblivious  of  the  outer  world.  This helps  the  concentration  of  the  mind  on  the  Atman. vi)  Dhdrand.  Withdrawing  the  mind  from  outer  objects and  concentrating  it  on  the  self. vii)  Dhyana.  Meditation,  concentrating  the  mind  on several  places  like  Bhrumadhya  and  nabhlcakra.  Re- peating the  sacred  syllable  OM  is  very  useful  in  dhyana. YOGAMAYADEVl 899 YUVANASVA  I viii)  Samadhi.  In  Samadhi  the  soul  and  mind  unite, the  mind  merging  into  the  soul.  Samadhi  is  defined thus  : — When  the  mind  and  soul  unite  just  as  salt  and  water unite,  that  state  is  called  Samadhi. YOGAMAYADEVl.  The  form  of  Devi  in  the  state  of Yoga.  It  was  YogamayadevI  who  transferred  the  seventh child  of  DevakI  (Balabhadrarama)  from  her  womb  to that  of  Rohinl.  (Devi  Bhagavata  4th,  Skaridha) . YOGAVATl.  '  Third  daughter  of  Mena.  She  was  the wife  of  the  sage  Jaiglsavya.  (Padma  Purana,  Srsti Khanda) . YOGlSVARA  (S) .  A  community  of  famous  yogins. Kavi,  Hari,  Antariksa,  Prabuddha,  Pippalayana,  Avir- hotra,  Drumila,  Camasa  and  Karabhojana  belonged  to this  community.  They  were  the  sons  of  the  sage  Rsa- bha  and  used  to  go  about  naked,  everywhere.  This community  of  yogins  participated  in  the  yajfia  of  Nimi, King  of  Mithila  and  gave  him  advice  on  Bhagavata- dharma.  (Bhagavata,  4th  Skandha). YONIDVARA.  A  sacred  place  on  the  Udaya  mountain. (Mahabharata,  Vana  Parva,  Chapter  84,  Verse  95). YONITlRTHA.  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  Mahabharata, Udyoga  Parva,  Chapter  4,  Verse  20,  which  mentions that  the  Pandavas  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  "Rajadharma".  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  wit- ness 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.  (Manusmrti,  Chapter  7) . YUDHAJIT  I.  A  Kekaya  King.  This  Yudhajit  was  the brother  of  Kaikeyl,  Dasaratha's  wife,  and  the  uncle  of Bharata.  Dasaratha's  death  took  place  at  the  time  when Bharata  was  living  in  Kekaya  country,  at  the  invitation of  Yudhajit.  (Valmiki  Ramayana,  Bala  Kanda,  73rd Sarga) . YUDHAJIT  II.     A  King  of  Avanti.  Lilavatl,  the  daugh- ter   of  Yudhajit  was   married   by     Sudars"ana  of  the Iksvaku  dynasty.  In  course  of  time  their  relations  be- came hostile  and  they  separated.  At  last  Yudhajit  exiled Sudarsana  from  his  country  and  crowned  his  own brother,  Satrujit  as  King  of  Ayodhya.  (See  under Dhruvasandhi) . YUDHAJ1TA.  A  Yadava  King.  In  Padma  Purana, Srstikhanda  and  in  Matsya  Purana,  it  is  stated  that Yudhajita  was  the  son  of  Anamitra  by  Prthvl. YUDHAMANYU.     A  warrior   who   fought   against    the Kauravas  from  the  side  of  the  Pandavas.  The    following references  are  made  to  him  in  the    Mahabharata. (i)  Yudhamanyu  was  a   prince   of  the   Pancala    royal family.  (M.B.  Udyoga  Parva,  Chapter  1 7,  Verse  5) . (ii)   He  took  his  position  in  the  battle  as  the  bodyguard of  Arjuna.  (M.B.  Bhisma  Parva,  Chapter  15,  Verse  19). (iii)    Yudhamanyu's     war-horse    was     a       wonderful animal,    both    in  spirit  and  shape.  (M.B.  Drona  Parva, Chapter  23,  Verse  3). (iv)  In  Bharata  Yuddha  he  fought  against  Krtavarma, Duryodhana,  Krpacarya,  Citrasena  the  brother  of Kama,  and  Asvatthama.  Krpacarya  defeated  him.  He (Yudhamanyu)  killed  Kama's  brother  Citrasena. (Drona  Parva,  Chapters  92,  130;  Kama  Parva,  Chap- ters 61,  83). (v)  Yudhamanyu  met  with  his  death  in  his  fight  against Asvatthama.  (M.B.  Sauptika  Parva,  Chapter  8,  Verse 38). YUDHISTHIRA.     See  under  Dharmaputra. YUGA.     See  under  Manvantara. YUGANDHARAI  (YUGANDHARAS).  In  the  Pura- nas  there  are  references  to  a  mountain  called  Yugan- dhara.  The  inhabitants  of  that  place  were  known  a* Yugandharas.  In  Mahabharata,  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  Pandava  party.  He  attacked  Drona- carya  in  the  battle  and  was  killed  by  him  in  the  end. (M.B.  Drona  Parva,  Chapter  16,  Verse  30) . YUGAPA.  A  Deva  Gandharva.  Mahabharata,  Adi Parva,  Chapter  122,  Verse  56,  mentions  that  he  parti- cipated in  Arjuna's  birth  festival. YUKTASVA.  A  sage  who  was  a  Samavedin.  There  is  a story  about  this  sage  in  Pancavirhsa  Brahmana  : — Yuktasva  who  was  a  scholar  in  Vedas  and  Sastras  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. YUPAKSA  I.  A  military  commander  of  Ravana.  In  the battle  between  Sri  Rama  and  Ravana,  he  was  killed  by Hanuman.  (Valmiki  Ramayana,  Sundara  Kanda,  46  : 32). YUPAKSA  II.  A  Raksasa.  In  the  battle  between  Sri Rama  and  Ravana,  this  Raksasa  was  killed  by  the monkey  Mainda.  (Valmiki  Ramayana,  Yuddha  Kanda 76  :  34). YUTAJIT.  A  son  of  King  Bhoja  of  the  Yaduvams"a. King  Bhoja  had  six  sons,  who  were — Nimroci,  Kinkana, Vrsni,  Sahasrajit,  Satajit  and  Yutajit.  (Bhagavata,  9th Skandha) . YUVANASVA  I.     A  King  of  the  Iksvaku  dynasty. 1 )  Genealogy.  From  Visnu  were  descended  in  the following  order  : — Brahma-Marlci-Kalyapa-  Vivasvan- YUVANASVA  II 900 YUYUTSU  II Vaivasvata  Manu-Iksvaku-Vikuksi-  Sas"ada  -  Kakutstha (Puranjaya)-Anenas-Prthulasva-Prasenajit-  Yuvanasva. This  Yuvanasva  was  the  father  of  Mandhata. 2)   Other  details. (i)  Yuvanasva  performed    many    Yagas.    (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  be- came pregnant.  Mandhata  was  born  by  cutting  open his  belly.  (For  more  details  see  under  Mandhata). (iii)  Yuvanasva  once  received  a  wonderful  sword  from King  Raivata.  He  presented  that  sword  to  King  Raghu. (M.B.  Sand  Parva,  Chapter  166,  Verse  78). (iv)  In  Mahabharata,  Arms' asana  Parva,  Chapter  115, Verse  61,  it  is  stated  that  he  had  received  "Paravarata- ttva"  (ability  to  know  the  highest  and  the  lowest)  be- cause he  had  renounced  meat-eating. YUVANASVA  II.  Another  Yuvanas"va  was  the  grand- son of  Visvagasva  of  the  Iksvaku  dynasty  and  the  son of  Adri.  This  Yuvanasva  was  the  father  of  King  Srava. (M.B.  Vana  Parva,  Chapter  202,  Verse  3). YUVANASVA  III.  Mahabharata,  Santi  Parva,  Chapter 234,  Verse  15,  refers  to  another  Yuvanasva  who  was  the son  of  Vrsadarbha.  He  attained  Heaven  by  offering gifts  of  jewels,  women  and  dwelling  houses. YUVANASVA  IV.  A  King  of  the  Iksvaku  dynasty  who was  the  grandson  of  Mandhata.  There  is  reference  to him  in  the  Rgveda.  (Rgveda,  10;  134). YUYUDHANA.  Another  name  for  Satyaki.  For  further details,  see  under  Satyaki. YUYUTSU  I. 1)  General.     Son  of  Dhrtarastra  by    a   Vais'ya   woman. He  is  not  included   in    the  '  100    sons    of   Dhrtarasfra. Yuyutsu  is    referred    to    by   another   name,    "Karana" in  Mahabharata,  Adi  Parva,  Chapter  68,  Verse  113. 2)  Other  details. (i)    It    was  Yuyutsu  who  disclosed  to  the  Pandavas  that once  Duryodhana   gave   poisoned   food    to    Bhimasena. (M.B.  Adi  Parva,  Chapter  128,  Verse  37). (ii)  Yuyutsu    was   present  at  the  Svayarhvara  of  Drau- padi.  (M.B.  Adi  Parva,  Chapter  185,  Verse  2). (iii)    InBharata  Yuddha,  Yuyutsu  joined  the  Pandava party.  ( M.B.  Bhisma  Parva,  Chapter  43,   Verse  100) . (iv)  He  was  an  eminent  warrior  and    an   honest    and mighty  hero.  Many  Kings  attacked  him  in  the  city Varanavata.  He  was  not  able  to  fulfil  his  desire  to  kill all  of  them.  (M.B.  Drona  Parva,  Chapter  10,  Verse 58). (v)  In  Bharata  Yuddha  he  fought  with  Subahu  and cut  off  his  hands.  (Drona  Parva,  Chapter  25,  Verse  13) . (vi)  The  bullocks  tied  to  Yuyutsu's  chariot  were  killed by  Bhagadatta's  elephant.  (M.B.  Drona  Parva,  Chapter 26,  Verse  56). (vii)  Yuyutsu  severely  rebuked  the  Kauravas  who  re- joiced over  the  death  of  Bhagadatta.  (M.B.  Drona Parva,  Chapter  72,  Verse  60). (viii)  Yuyutsu  was  defeated  in  his  fight  with  Uluka. (M.B.  Kama  Parva,  Chapter  25.  Verse  11) . (ix)  As  advised  by  Sri  Krsna  and  Dharmaputra, Yuyutsu  went  to  Hastinapura  with  the  ladies  of  the royal  family.  (M.B.  Salya  Parva,  Chapter  29,  Verse 86). (x)  On  his  return  after  the  battle,  Yuyutsu  described the  details  of  the  battle  to  Vidura.  (M.B.  Salya  Parva, Chapter  29.  Verse  21). (xi)  At  the  suggestion  of  Dharmaputra,  Yuyutsu  began to  attend  on  Dhrtarastra  to  serve  him.  (M.B.  Sand Parva,  Chapter  41  j  Verse  17). (xii)  Yuyutsu  was  guarding  Hastinapura  when  the Pandavas  went  to  the  Himalayas  to  get  money  from Marutta.  (Asvamedha  Parva,  Chapter  63,  Verse  24). (xiii)  Under  the  leadership  of  Yuyutsu,  the  Pandavas offered  Jalanjali  (offering  libations  of  water)  to Dhrtarastra.  (Asramavasika  Parva,  Chapter  39,  Verse 12). (xiv)  When  the  Pandavas  departed  on  their  Maha- prasthana  after  handing  over  the  reign  of  the  country to  Pariksit,  it  was  Yuyutsu  who  was  entrusted  with  the task  of  supervising  Parlksit  and  the  country.  (M.B. Mahaprasthana  Parva  Chapter  1,  Verse  6). (xv)  In  Mahabharata  the  following  names  are  given for  Yuyutsu  : — Dhartarastra,  Dhrtarastraja,  Dhrta- rastraputra,  Karana,  Kauravya,  Kaurava  and  VaiSya- putra. YUYUTSU  II.  There  is  a  reference  to  another  Yuyutsu who  was  the  son  of  Dhrtarastra  by  his  wife  Gandhariin Mahabharata,  Sanfi  Parva,  Chapter  67,  Verse  93. 901 GENEALOGY Mahavisnu Brahma The  Prajapatis  given  below rif     £•     ?       5'^!*!<SP'</3C/3'T3U<>:?W' 3-      q              ct,a)./;npr»i-!^^q&,si i'  a  1   1  I  III  I  8  *  1  f  &  3  ^ «     r^    a      r            I5"            ^     c     Is     '      5i     a      "•           E !         -  2  "  o  s  §  3  ^  j 3     S3     7     >     0     » ?•  1-  H  i  !  ^ 3"       s^        S.       ^        »        B       >i •      .  ^       !          1        *        |     1 -N               ^                                                                  "^                 f              " ^                                 3  '                ^ n                     ^~:     C      c ^                              H       '  —        < e < AiNlGIRAS m                    m Smrti             Khyati Anumati.    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Durvasas                          Dattatreya m Budha Pururavas  (A6) Ajamukhi Vatapi                          Ilvala Ayus i Dru 1 Bab Nahusa Yayati Ayati m Sarmisfha Devayani 1 hyu        Anudruhyu        Puru(A3)              Yadu(H)  Turvasu  (A5) I                                      1 hru             Sabhanara               Caksusa                          Paroksa i Setu                Kalanara i Ara Sand Dhai nya             Srnjaya tsa Iratha 1 larva          Janamejaya I                                     |                                          ,  J Mahamanas                     USInara                                Titi 1 •ma                                               Sibi        Vena       Krmi          Uri            Darpa              Kr.sat Ghrta Homa !                              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Prasenajit Yuvanasva Mandhata Ambarisa      Mucukunda      Purukutsa     Fifty  daughters I  m Trasadasyu    Hermit  Saubhari Anaranya Haryasva Vasumanas Sutanva Trayyaruna Satyavrata  (TrKanku) Hari^candra RohitaSva Cuflcu Sudeva Bharuka  (F) KASYAPA. (C)  Tamra 1 1 Krauflcl 1 Owls Bhasi                        Syeni Bhasas                Hawks  and Eagles Dhrtarastrl Swans  and ruddy  geese SuLi 1 Nata 1 Vinata 1 1 Aruna 1 Gar Sampati Jatayu Sugriva 913 KASYAPA m (D)     Krodhavasa Mrgi     Mrgamanda    Harl     Bhadramata     Mataiigi       Sardull       Sveta    Surabhi     Surasa     Kadru Animals Elephants Lions     Monkeys     Iravati .    I Airavata Rksa         Srmara     Camara Tigers     Leopards Eight  elephants holding  the  globe Nagas     Reptiles ( Serpents) Robini ! 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I  *    I Samvarana  Brhadbhanu  Santi Tumburu  Brhatkaya  Sus"anti 1              1 Pariksit         Sudhanus 1                                           I Japana                     Nisadhasva i 1 Jayadratha Pur uja Suh 1" ictra 1 Suratha i Visada i Ar ka Cyavana i 1 Viduratha i 1 Scnajit I Bhan na^va Krti 1 Sarvabhauma  (B4) i 1 Rucirasva Pancala 1 Uparicaravasu 1 1 Jayatsena ' - 1                                    1 Raviyan                     Drdhahanu 1 1                      1 Kasya        Vatsa Bhavuka 1 1                    1 I  I  I  I Mudgala     Yavlnara     Kampilya     Brhadistha    Sanjaya I  I  I Hrhadratha  Kusamba  Mavelavasu  Cakroddhata I  I Rksa Bhima 1 Kusagraja Rsada '1 Pu  spa  van 1 Juhu Jarasandha 1 —  Sahadeva —  Srtasru H 1 p I o P Divodasa .1 Mitreyu 1 Ahalya (m) Gautama | 1 Prsata '  | 1 Satananda i Sudasa i 1 Satyadhrti i Sahadeva I Saradvan Somaka i 1 Drupada Devapi             Santanu                 BalhTka     Dhrstadyumna (Mahabhisak)  | Krsna  (Pancali) Dhrstaketu Dhrtaketu Ajamidha m Kdsini Sunalsepha 918 (A8)     SUHOTRA I Brhatputra DvimTdha Japana Purumidha ! AjakaSva 1 Balukasva 1 KuSika Gadhi 1 1 SatyavatI 1 ViSvamitra 1 1 Devarata (L)  BHADRARATHA  (L) Brhadratha I Brhanmanas Jayadratha I Vijaya '     I Dhrtavrata I Satyakarma Atiratha Karna Vrsasena Brhatkarma (A3)     Puru Janamejaya Pracinvan PravTra I Namasyu I Vltabhaya I Sundu Bahuvidha Samyati I Rahovadi | Raudrasva m Mistakes! 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Sum Jyamala „    1 Suciratha Srta Vidarbha 1 Drdhasena 'i 1 Dhrsaman 1 Susena I 1               1                1 Kara  Kratha  Romapada Sumati | Kuni Sunita Sunita i | Rsi Trcaksus Satyajit T Nirrti Nala Ksema 1 I 'I I Dasarha Upariplava Suvrata i 1 I Vyoma Medhavl Visvajit 1 Jimuta Mrtiyajria Purafijaya Vikrti 'I Dusa Bhimaratha Nimi Sakuni Brhadratha Karambhi Satanika I Devarata 1 Durdama 1 Devaksatra Vibhinara I Satvata 1 Dandapani 'i  ' 1 Nimi i Ksemaka 921 (F)       BHARUKA I Bahuka Sagara m Kesini  Sumati I  I Asamanjas  60,000  Sons Arhs  uman ! Bhagiratha I Srutanabha I Sindhudvipa Ayutayus Rtuparna Sarvakama I Sudas I Mitrasakha  (Kalmasapada) I Asmaka I Mulaka .    I Khatvariga Dilipa    (Dirghabahu) I Raghu Aja Dasaratha m  mm Kausalya  Kaikeyi  Sumitra Rama  Bharata                                                   ) |  Laksmana             Satrughna I  I Kusa  Lava 922 (Bl)    DISTA Nabhaga Bhalandana I Vatsapri I Prarhsu I Pramati 1 Khanitra I Caksusa I Rambha I Khaninetra I Karandhama Viksit I Marutta Damaya I Rajyapravardhana Sudhrti Nara Kevala I Bandhuman Vegavan Trnabindu rn Alambusa (B2)     NARISYANTA Citrasena I Rksa I Midhvan Kurca I Indrasena I Vitihotra I Srulasravas UruSravas I Devadatta I Agnives  a I Agni (B3)    NABHAGA Ambarlsa Virupa        Ketuman I Prsata^va '   I Rathltara Sambhu Ilabila m Visravas Kubera Visala  Sunyabandhu Hemacandra Dhumraksa Srnjaya I Sahadeva I KrsaSva Somadatta I Kakutstha Sumati Janamejaya Dhumraketu ^*o  in PLEASE  DO  NOT  REMOVE CARDS  OR  SLIPS  FROM  THIS  POCKET UNIVERSITY  OF  TORONTO  LIBRARY BL HMO .29 M2613 1975 C.I ROBA ani,   Yettara '  -iloneedia pot  uso in the   -