[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [Puranic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature](https://indike.org/pramana/ins.reference.mani-1975) › c4 # Puranic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature c4: Preface Purāṇic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Purāṇic Literature c4 - **Language:** English ## Contents - [c4.10](https://indike.org/pramana/ins.reference.mani-1975.c4.10) — 5 parts - [c4.1146](https://indike.org/pramana/ins.reference.mani-1975.c4.1146) — 5 parts ### Preface ### [c4.1](https://indike.org/pramana/ins.reference.mani-1975.c4.1) 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 Purāṇic Encyclopaedia, which was originally published in Malayalam, and which has already run into four editions. ### [c4.2](https://indike.org/pramana/ins.reference.mani-1975.c4.2) The Purāṇas along with the Great Epics—the Rāmāyaṇa and the Mahābhārata, have for centuries, profoundly influenced Indian life and Culture. The well-known definition of a Purāṇa as a work having five characteristic features—purāṇam pañcalakṣaṇam—namely, primary creation, secondary 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 philosophy and ethics and its theogony. Truly it has been said that a Brahmin was not really wise if he did not know the Purāṇas. The study of ancient Indian history, and culture—particularly religion—is impossible without a proper knowledge of the Purāṇas. 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 Purāṇas and the epics. ### [c4.3](https://indike.org/pramana/ins.reference.mani-1975.c4.3) The literary writings in all Indian languages are indebted to the Epics and the Purāṇas 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 Purāṇic episodes, characters, events, are frequently to be met with in the literary writings of all Indian languages. Teachers engaged in imparting instruction in the literature in modern Indian languages must therefore be conversant with the contents of the Purāṇas 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. ### [c4.4](https://indike.org/pramana/ins.reference.mani-1975.c4.4) The desire to compile a Purāṇic 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 ‘Purāṇic Nighaṇṭu’ 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 ‘Purāṇic Nighaṇṭu’. However, in the third revised and enlarged edition in one volume published in October, 1971, the name was changed to ‘Purāṇic Encyclopaedia’. ### [c4.5](https://indike.org/pramana/ins.reference.mani-1975.c4.5) In an endeavour like this imperfections and drawbacks are only inevitable, and I am fully conscious 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 1967 to 1974 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 history, 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. ### [c4.6](https://indike.org/pramana/ins.reference.mani-1975.c4.6) 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. ### [c4.7](https://indike.org/pramana/ins.reference.mani-1975.c4.7) Kottayam 22.2.1975 ### [c4.8](https://indike.org/pramana/ins.reference.mani-1975.c4.8) VETTAM MANI ### [c4.9](https://indike.org/pramana/ins.reference.mani-1975.c4.9) Vettam Mani Puranic Encyclopaedia ### [c4.10.1](https://indike.org/pramana/ins.reference.mani-1975.c4.10.1) A A (अ). The first letter (Vowel) of all Indian languages. According to the Nānārtharatnamālā this letter has the following meanings:—Brahmā, Viṣṇu, Śiva, tortoise, courtyard, battle, harem, jewellery, sea, Pārvatī and bowstring. ABALĀ is one of the fifteen devas who were the sons of Pāñcajanya. (M.B. Vana Parva, Chapter 22, Verse 11). ABHAYA was one of the sons of Dhṛtarāṣṭra. He was killed by Bhīmasena. (M.B. Ādi Parva, Chapter 67, Verse 104; Droṇa Parva, Chapter 127, Verse 62). ABHAYAM. King Idhmajihva divided his kingdom Plakṣadvīpa into seven parts and gave them to his seven sons. Abhayam is one of the parts. The other six parts are:—Śivaṁ, Yamasaṁ, Subhadraṁ, Śāntaṁ, Kṣemaṁ and Amṛtaṁ. See "Idhmajihva". (Bhāgavata, 5th Skandha, Chapter 20, Verse 2). It is seen (from M.B. Sabhā Parva, Chapter 30, Verse 9) that the territory known as Abhayam was conquered by Bhīmasena. (See Foot-note) ABHIBHU. He was a King, the son of the King of Kāśī and a relative of the Pāṇḍavas. He was killed by the son of King Vasudāna. He had a most wonderful horse. (M.B. Udyoga Parva, Chapter 151, Verse 63; Karṇa Parva, Chapter 6, Verses 23-24; Droṇa Parva, Verses 26-27). ABHIMANYU I. He was the heroic son of Arjuna the central figure of the Mahābhārata, by his wife Subhadrā. ### [c4.10.2](https://indike.org/pramana/ins.reference.mani-1975.c4.10.2) 1) Genealogy. He was descended from Viṣṇu in this order: Brahmā-Candra-Budha-Purūravas - Āyus - Nahuṣa-Yayāti-Pūru-Janamejaya- Prācinvā - Pravira - Namasyu-Vitabhaya-Śuṇḍu-Bahuvidha-Saṁyāti-Rahovādi - Raudrāśvā-Matināra-Santurodha-Duṣyanta - Bharata - Bṛhatkṣatra-Hasti- Ajamīḍha-Ṛkṣa-Saṁvaraṇa - Kuru-Jahnu-Suratha - Vidūratha-Sārvabhauma - Jayatsena - Ravīya - Bhāvuka-Cakroddhata-Devātithi - Ṛkṣa-Bhīma - Pratīya-Śantanu-Vyāsa-Pāṇḍu-Arjuna-Abhimanyu. 2) Pūrvajanma (Previous Birth). There is a story about Abhimanyu’s Pūrvajanma in the Mahābhārata. Varcas, son of Candra, who incarnated as Abhimanyu, son of Arjuna. A conference took place between the Devas and Candra about the incarnation of the Devas in the world for the destruction of the wicked people. Candra told the Devas: “I do not like to send Varcas, whom I love more than my life, to the earth. Still, I think it is not right to stand in the way of the plans of the gods. You must agree to one condition if I am to send my son. Let him be born as the son of Arjuna. I am unable to be separated from him for more than sixteen years. My son will enter into the Cakra Vyūha of the enemies to be killed by them and return to me in the sixteenth year.” The devas (gods) accepted this condition. That is why Abhimanyu was killed in his sixteenth year. (M.B. Ādi Parva, Chapter 67). 3) Military Training and War. Abhimanyu received his training in arms from his father Arjuna. ### [c4.10.3](https://indike.org/pramana/ins.reference.mani-1975.c4.10.3) Later, he went with his mother Subhadrā to Dvārakā and lived for some time with his uncle Śrī Kṛṣṇa. There he is said to have received training in arms from Pradyumna, son of Śrī Kṛṣṇa. After the incognito life of the Pāṇḍavas, Abhimanyu married Uttarā, daughter of the King of Virāṭa. War broke out between Kauravas and Pāṇḍavas. On the first day itself Abhimanyu entered into a duel with Bṛhatbala, King of Kosala. In the terrible conflict with Bhīṣma, Abhimanyu broke Bhīṣma’s flagstaff. After that he assisted his father Arjuna to fight against Bhīṣma. Verses 8-13 of Chapter 55 of Bhīṣma Parva of the Mahābhārata describe Abhimanyu’s fight with Lakṣmaṇa in the second day’s battle. Then he took his place in the Ardha Candra Vyūha (semi-circular phalanx) formed by Arjuna. He fought fiercely with the Gandhāras. He attacked Śalya and killed Jayatsena, King of Magadha, along with his elephant. We find Abhimanyu assisting Bhīmasena in M.B. Bhīṣma Parva, Chapters 63, 64, 69 and 94. After that Abhimanyu defeated Lakṣmaṇa in battle. Then he defeated Vikarṇa, Citrasena and others also. Later he took his position in the Śṛṅgāṭaka Vyūha created by Dhṛṣṭadyumna. He started fighting with Bhagadatta. He defeated Ambaṣṭha and Alambuṣa. Next he fought a duel with Sudiṣṇa. After that he encountered Duryodhana, Bṛhatbala and others. M.B. Droṇa Parva, Chapter 10, Verses 47-52 are a description of Abhimanyu’s heroism by Dhṛtarāṣṭra. He snatched Paurava’s weapon and threw it on the ground. ### [c4.10.4](https://indike.org/pramana/ins.reference.mani-1975.c4.10.4) Next he fought with Jayadratha and Śalya. Then he was caught in the Cakra Vyūha (circular phalanx) of the enemies. There he inflicted great losses upon the enemy forces. Śalya was stunned and his brother was killed by Abhimanyu. M.B. Droṇa Parva, Chapter 38, Verses 23 and 24 describe the flight of the Kauravas in fear. At this stage, even Droṇācārya praised Abhimanyu’s valour. Duśśāsana fainted during his fight with Abhimanyu. Karṇa was defeated. Vṛṣasena, Satyaśravas and Śalya’s son, Rugmaratha were slain. Duryodhana fled. Lakṣmaṇa was killed. Vṛndāraka, Aśvatthāmā, Karṇa and others were amazed by this terrible valour of Abhimanyu. Six ministers of Karṇa were slain. Next, Aśvaketu, son of the King of Magadha was killed. King Bhoja was also killed. Śalya was again defeated. Śatruñjaya, Candraketu, Meghavega, Suvarcas, Sūryabhāsa—who were all kings—were beheaded by Abhimanyu. Śakuni was wounded by Abhimanyu’s arrow. Kālakeya, son of Subala was slain. M.B. Droṇa Parva, Chapter 40, Verses 13 and 14 say that at this stage, Prince Duśśāsana beat Abhimanyu to death with his mace. 4) After Death. M.B. Droṇa Parva, Chapter 71, Verses 12-16 say that after death Abhimanyu attained the immortal world of the Munis (Saints). King Parikṣit was the son of Abhimanyu. In M.B. Svargārohana Parva, Chapter 5, Verses 18-20, we find that after his death, Abhimanyu entered the moon in his former form of Varcas. ### [c4.10.5](https://indike.org/pramana/ins.reference.mani-1975.c4.10.5) 5) Other names of Abhimanyu. In the Mahābhārata Abhimanyu has been referred to by several other names, such as ĀRJUNI, Saubhadra, Kārṣṇi, Arjunātmaja, Śukrātmajātmaja, Arjunāpara and Phālguni. 6) Other details. King Parikṣit was the son of Abhimanyu. Janamejaya was born as his son. It was Janame- ### [c4.11](https://indike.org/pramana/ins.reference.mani-1975.c4.11) There seems to be some difference of opinion regarding the number of parts into which Idhmajihva divided Plakṣadvīpa. In the Bhāgavata the number mentioned is seven; but in the Malayalam version of the Bhāgavata (by Ramanujan Eluttacchan) the number is eight. The original Bhāgavata says: “Śivaṁ Yamasaṁ, Subhadraṁ, Śāntaṁ, Kṣemaṁ, Amṛtaṁ Abhayam iti Varṣāni teṣu girayo nadyaśca saptaivabhijñātāḥ”. In the Malayalam Bhāgavata an eighth division called Śivadaṁ is seen. ### [c4.12](https://indike.org/pramana/ins.reference.mani-1975.c4.12) ABHIMANYU II jaya who performed Sarpasatra. (A yāga) Śatānīka was the son of Janamejaya. Śatānīka had a son named Sahasrānīka. King Udayana, the jewel of the Candra Vamśa (Lunar dynasty) was born to Sahasrānīka by the goddess Mṛgāvatī (See ‘Udayana’, stories about this Udayana are very famous. Kālidāsa has mentioned in his “Meghadūta” about the old rustics who thronged the country-sides to tell and listen to Udayana stories). (Kathāsaritsāgara, Madana Kañcukalambaka, 4th Taraṅga). ### [c4.13](https://indike.org/pramana/ins.reference.mani-1975.c4.13) ABHIMANYU II. One of the sons of Manu. The ten sons born to Manu by Nadvalā were: Kuru, Puru, Śatadyumna, Tapasvī, Satyavān, Śuci, Agniṣṭoma, Adhirātra, Sudyumna and Abhimanyu. (Viṣṇu Purāṇa, Section 1, Chapter 13). ### [c4.14](https://indike.org/pramana/ins.reference.mani-1975.c4.14) ABHIMANYU VADHA PARVA. A part (branch) of Droṇa Parva. (See “Mahābhārata”). ### [c4.15](https://indike.org/pramana/ins.reference.mani-1975.c4.15) ABHINAYA. In Agni Purāṇa, Chapter 342, Abhinaya has been defined as follows: Abhinaya is the art of presenting before the people the ideas that are to be communicated to them. There are four divisions of this art known as Sāttvika, Vācika, Āṅgika and Āhārya depending on Sattva, Vāk, Aṅga and Āhārya. Besides these, another division known as Abhimānika (Abhimānottha) may also be mentioned. This signifies the expression of rasas like Śṛṅgāra. There are two kinds of Śṛṅgāra known as Sambhoga and Vipralambha. Four varieties of Vipralambha called Pūrvānurāga Vipralambha, Māna Vipralambha, Pravāsa Vipralambha and Karuṇa Vipralambha are mentioned. The union after Vipralambha is Sambhoga-Śṛṅgāra. All Sāttvika bhāvas are included in Śṛṅgāra. All these have to be expressed through Abhinaya. ### [c4.16](https://indike.org/pramana/ins.reference.mani-1975.c4.16) ABHIRU. A Rājarṣi who was born of the sixth Kālakeya. (M.B. Ādi Parva, Chapter 67, Verse 53). ### [c4.17](https://indike.org/pramana/ins.reference.mani-1975.c4.17) ABHIṢĀKAM. A Janapada (Village) of ancient India. The warriors of this Janapada were called Abhiṣākas. (M.B. Bhīṣma Parva, Chapter 18, Verse 12; Chapter 93, Verse 2). ### [c4.18](https://indike.org/pramana/ins.reference.mani-1975.c4.18) ABHIṢĀRAM. A Janapada of ancient India. (M.B. Bhīṣma Parva, Chapter 9, Verse 94). ### [c4.19](https://indike.org/pramana/ins.reference.mani-1975.c4.19) ABHIṢĀRĪ. Arjuna conquered this city, which was one of the ancient cities of India, in the course of his Digvijaya (conquest of the world). ### [c4.20](https://indike.org/pramana/ins.reference.mani-1975.c4.20) ABHIṢYANTA. A son born to Mahārāja Kuru by Vāhinī. He had three brothers named Caitraratha, Muni and Janamejaya. Abhiṣyanta was the younger son of Aśvavān and elder brother of Caitraratha. (M.B. Ādi Parva, Chapter 94, Verses 50-51). ### [c4.21](https://indike.org/pramana/ins.reference.mani-1975.c4.21) ACALA I. 1) General. Acala was the son of Subala, a King of Gāndhāra. He was Śakuni’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 Yudhiṣṭhira’s Rājasūya. (A very expensive sacrifice—yāga—performed by an emperor.) (M.B. Sabhā Parva, Chapter 34, Verse 7). 3) Acala had a brother named Vṛṣaka. In the battle between the Kauravas and Pāṇḍavas, Arjuna killed Acala and Vṛṣaka. (M.B. Droṇa Parva, Chapter 30, Verse 11). 4) One night Vyāsa summoned the departed holy souls and Acala also was among them. (M.B. Āśvamedhika Parva, Chapter 32, Verse 12). ### [c4.22](https://indike.org/pramana/ins.reference.mani-1975.c4.22) ACALA II. Name of a bull. Among the pārṣadas of Skanda we see the bull named Acala. (M.B. Śalya Parva, Chapter 85, Verse 74). ### [c4.23](https://indike.org/pramana/ins.reference.mani-1975.c4.23) ACALA III. An epithet of Mahāviṣṇu. Among the thousand names of Mahāviṣṇu we see the name Acala also. (M.B. Anuśāsana Parva, Chapter 149, Verse 92). ### [c4.24](https://indike.org/pramana/ins.reference.mani-1975.c4.24) ACALA. Subrahmaṇya, who was born from Śiva’s semen which fell into the fire, was made Commander-in-Chief (Generalissimo) by the gods to kill Tārakāsura. A large number of warriors and mothers were assigned to assist him. A woman named Acalā was included among those mothers. (M.B. Śalya Parva, Chapter 40, Verse 14). ### [c4.25](https://indike.org/pramana/ins.reference.mani-1975.c4.25) ACCHODĀ. A spiritual daughter of the Pitṛs. (For further details see “Amāvasu”). ### [c4.26](https://indike.org/pramana/ins.reference.mani-1975.c4.26) ACCHODASARAS. A river, who was the daughter of the Pitṛs called Agniṣvāttas. (Hari Vamśa, Chapter 18, Verse 26). ### [c4.27](https://indike.org/pramana/ins.reference.mani-1975.c4.27) ACYUTA. (See Viṣṇu). ### [c4.28](https://indike.org/pramana/ins.reference.mani-1975.c4.28) ACYUTĀYU. He was a heroic warrior on the Kaurava side. Śrutāyu was the brother of Acyutāyu. Both of them were killed by Arjuna in the Kaurava-Pāṇḍava battle. These heroes attacked Arjuna and Śrī Kṛṣṇa furiously with their arrows and Arjuna had some difficulty in killing them. (M.B. Droṇa Parva, Chapter 93, Verses 7-42). ### [c4.29](https://indike.org/pramana/ins.reference.mani-1975.c4.29) ACYUTA STHALA. This is an ancient village in India. In ancient times Śūdras of mixed castes inhabited this region. (M.B. Vana Parva, Chapter 129, Verse 9). ### [c4.30](https://indike.org/pramana/ins.reference.mani-1975.c4.30) ADHARMA. A description of the lineage of Adharma is found in Agni Purāṇa. Hiṃsā (violence) is the consort of Adharma. The couple procreated two children, Anṛta and Nikṛti, and from them sprang up Bhaya (fear), Naraka (Hell), Māyā (illusion), Vedanā (pain) etc. And, out of them Māyā brought forth Death, the destroyer of (all) objects. Vedanā, in its turn produced Sorrow and Grief out of Raurava. From Death were born Disease, Senility, Sorrow, Intense desire and Anger. (Agni Purāṇa, Chapter 20). ### [c4.31](https://indike.org/pramana/ins.reference.mani-1975.c4.31) ADHARMA. Adharma is a person who is an embodiment of Adharmas. (M.B. Ādi Parva, Chapter 66, Verse 53). Adharma’s wife Nirṛti delivered 3 children; Bhaya, Mahābhaya and Mṛtyu. Adharma had another son, Darpa (conceit) born of Wealth. (M.B. Śānti Parva, Chapter 90, Verse 27). ### [c4.32](https://indike.org/pramana/ins.reference.mani-1975.c4.32) ADHAŚSIRAS I was a great sage. Śrī Kṛṣṇa is said to have met the sage on his way to Hastināpura. (M.B. Udyoga Parva, Chapter 33, Verse 64). ### [c4.33](https://indike.org/pramana/ins.reference.mani-1975.c4.33) ADHAŚSIRAS II. There is a reference in Viṣṇu Purāṇa to a hell called Adhaśsiras. (Viṣṇu Purāṇa, Part 2, Chapter 6). ### [c4.34](https://indike.org/pramana/ins.reference.mani-1975.c4.34) ADHĪRA. A King; also a great devotee of Lord Śiva. Once he decreed death penalty on an innocent woman. He also destroyed with his own hands a temple of Śiva. As a consequence of those two sinful deeds he became a devil after death. Ultimately by the grace of Śiva he cast off the devil’s form and became an attendant of Śiva. (Padma Purāṇa, Pātāla Khaṇḍa, Chapter 111). ### [c4.35](https://indike.org/pramana/ins.reference.mani-1975.c4.35) ADHIRĀJYA. A Kingdom in ancient India, described in Bhīṣma Parva, Chapter 9, Verse 44. Today this place is known as Rewa. ### [c4.36](https://indike.org/pramana/ins.reference.mani-1975.c4.36) ADHIRATHA. Foster father of Karṇa. 1) Lineage. Descended from Viṣṇu thus : Brahmā-Atri-Candra-Purūravas-Āyus-Nahuṣa-Yayāti-Anudruhyu- Sadānara-Kālanara-Sṛñjaya-Titikṣa-Kṛśadratha-Homa-Sutapas - Bali - Aṅga - Dadhivāhana - Draviratha-Dharmaratha - Citraratha - Satyaratha - Romapāda-Caturaṅga-Pṛthu - Camba - Haryaṅga - Bhadraratha-Bṛhadratha-Bṛhanmanas-Jayadratha - Dhṛtavṛta - Satyakarmā-Adhiratha-Karṇa (foster son). ### [c4.37](https://indike.org/pramana/ins.reference.mani-1975.c4.37) 2) Foster father of Karṇa. Sage Durvāsas had taught Kuntī some mantras to get children, and Kuntī, then unmarried, tested the first mantra with the Sun-god as her object. The Sun-god appeared before Kuntī and from his power she conceived and duly delivered a child, Karṇa. Fearing obloquy Kuntī concealed the child in a box and floated it on the river, Ganges. At the time Adhiratha, a great comrade of Dhṛtarāṣṭra 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 his wife Rādhā brought up the child with pleasure. The child was named Vasusena, and the child grew up to become the famous Karṇa and favourite friend of Duryodhana. (M.B. Ādi Parva, Chapters 67 and 130; Vana Parva, Chapter 309; Devibhāgavata, Skandha 2). ### [c4.38](https://indike.org/pramana/ins.reference.mani-1975.c4.38) 3) Some particulars. Adhiratha was King of Aṅga. He was a Sūta (charioteer) and Karṇa grew up as his son. Karṇa was sent to Hastināpura to be trained in the use of weapons, and it was here that Duryodhana and Karṇa developed their friendship and alliance. (M.B. Ādi Parva, Chapter 147, Verse 3). Śrī Mahādevibhāgavata, in Chapter 3 relates the following incident: "Thus lamenting Kuntī sent the box concealing Karṇa, by the nurse, to be floated in the river, and after bath, food etc. she spent the hours in the normal way within the inner apartment. Rājā Adhiratha bathing in the river saw the box floating in the river". These facts prove that Adhiratha was not only the King of Aṅga but a good charioteer as well, and further a very good friend of Dhṛtarāṣṭra. ### [c4.39](https://indike.org/pramana/ins.reference.mani-1975.c4.39) 4) We come across Adhiratha on the occasion of the trial of skill in the use of arms between the Kauravas and the Pāṇḍavas. When Karṇa entered the lists the Pāṇḍavas questioned his nobility of birth. Seeing Karṇa's great humiliation and discomfiture Duryodhana enthroned him immediately as King of Aṅga. Vyāsa, who witnessed the scene has given a picturesque description of it. ### [c4.40](https://indike.org/pramana/ins.reference.mani-1975.c4.40) ADHOKṢAJA. A synonym of Mahā Viṣṇu. (Kaṃsāriradhokṣajaḥ—Amarakośa). ### [c4.41](https://indike.org/pramana/ins.reference.mani-1975.c4.41) ADHRIGU. A great sage (Maharṣi) who lived during the Ṛgvedic period. (Ṛgveda, Maṇḍala 1, Anuvāka 16, Sūkta 112). ### [c4.42](https://indike.org/pramana/ins.reference.mani-1975.c4.42) ADHRṢYĀ. A river. (M.B. Bhīṣma Parva, Chapter 9, Verse 24). ### [c4.43](https://indike.org/pramana/ins.reference.mani-1975.c4.43) ADHYAPĀYANA. A disciple of the great preceptor of Atharvaveda, Sumantu. He divided Atharvaveda into two parts and gave one to Utatthya and the other to Vedadarśana. (Bhāgavata, Skandha 12). ### [c4.44](https://indike.org/pramana/ins.reference.mani-1975.c4.44) ADITI. 1) Genealogy. Kaśyapa, grandson of Brahmā and son of Marīci married Aditi, daughter of Dakṣaprajāpati. Aditi had twelve sisters: Diti, Kālā, Danāyus, Danu, Siṃhikā, Krodhā, Pṛthā, Viśvā, Vinatā, Kapilā, Muni and Kadrū. (Mahābhārata, Ādi Parva, Chapter 65, Verse 12). Devas are sons born to Kaśyapa by Aditi and hence they are known as Āditeyas also. Kaśyapa married all the thirteen sisters including Aditi, and all living beings owe their origin to them. (See Kaśyapa). ### [c4.45](https://indike.org/pramana/ins.reference.mani-1975.c4.45) 2) Descendants. 33 sons were born to Aditi. 12 of them are called Dvādaśādityas, viz. Dhātā, Aryamā, Mitra, Śakra, Varuṇa, Aṃśa, Bhaga, Vivasvān, Pūṣā, Savitā, Tvaṣṭā and Viṣṇu. Amongst the other 21 sons are the 11 Rudras and 8 Vasus. (See M.B. Ādi Parva, Chapter 65, Verse 15). ### [c4.46](https://indike.org/pramana/ins.reference.mani-1975.c4.46) 3) Main incidents. 1. How Mahāviṣṇu was born as the son of Aditi. The Mahābhārata and the Rāmāyaṇa refer to a story about the birth of Mahāviṣṇu as the son of Aditi. Viṣṇu entered the womb of Aditi as Vāmana (Dwarf). This story was related by the sage Viśvāmitra to the boys Rāma and Lakṣmaṇa while they were accompanying the sage in the forest. When they entered Siddhāśrama Viśvāmitra pointed to the latter that the Āśrama was sacred, because Mahāviṣṇu had stayed there for long as Vāmana. The Devas induced Mahāviṣṇu to obstruct the sacrifice (yāga) being performed by Emperor Mahābali, son of Virocana. At that time Aditi, the wife of Kaśyapa was doing penance so that Mahāviṣṇu might be born as her son, and accordingly he entered her womb. 1000 years later she gave birth to Viṣṇu, and that child was known as Vāmana. (See Vāmana; also M.B. Vana Parva, Chapter 272, Verse 62, Anuśāsana Parva, Chapter 83, Verses 25 and 26, as also Vālmīki Rāmāyaṇa, Canto 29). ### [c4.47](https://indike.org/pramana/ins.reference.mani-1975.c4.47) 2. Rebirth of Aditi. Once Kaśyapa made all arrangements to perform a sacrifice (yāga). Having failed to get the suitable cow for it, he stole Varuṇa's cow and conducted the yāga. Not only that, Kaśyapa refused to return the cow even after the yāga was over. Varuṇa in hot anger rushed to Kaśyapa's hermitage. Kaśyapa was absent, and his wives, Aditi and Surasā did not treat Varuṇa with due respect. The enraged Varuṇa cursed them to be born in Gokula. He also complained about the matter to Brahmā. Brahmā told Kaśyapa: "Since you, a learned person, have stolen the cow, may you along with your wives be born in Gokula and tend cows". Accordingly Kaśyapa and his wives, Aditi and Surasā, were born respectively as Vasudeva, Devakī and Rohiṇī in Gokula in the 28th Dvāpara yuga. (This story has been told by Vyāsa to Rājā Janamejaya). (Devībhāgavata, Skandha 4). ### [c4.48](https://indike.org/pramana/ins.reference.mani-1975.c4.48) 3. Aditi in prison. Devakī is Aditi reborn. There was reason for Devakī being imprisoned on the orders of Kaṃsa. When Kaśyapa was living in an Āśrama with Aditi and Diti he was so much pleased with the services of Aditi that he asked her to beg for any boon she wished. Accordingly she prayed for an ideal son. The boon was readily granted, and Indra was the son thus born to her. The birth of Indra engendered jealousy in Diti towards Aditi, and she also demanded a son equal to Indra. Kaśyapa obliged Diti also. As Diti advanced in pregnancy and her beauty also increased Aditi got jealous of the former and she called her son Indra and told him that unless something was done in time, Diti would deliver a child equal to him (Indra) thus relegating him probably to the place of second Deva. Thus admonished by his mother the artful Indra approached Diti and told her: "Mother, I have come to serve you". Diti was greatly pleased. Indra's services drove Diti to sleep very quickly, and Indra used the opportunity to enter the womb of Diti and cut into 49 pieces the child with his weapon, the Vajra. The child in the womb began crying on receiving cuts with Vajra when Indra asked it not to cry. (Mā ruda, don't cry) and so the child got out of Diti's womb as 49 Mārutas (winds). Then did Diti wake up and cursed Aditi as follows : "Your son did treacherously kill my offspring in the womb itself. So he will forfeit the three worlds. You were responsible for the murder of my child. You will, therefore, have to spend days in prison grieving over your children. Your children also will be annihilated". Because of this curse of Diti, Indra once lost Devaloka and had to live elsewhere, and Nahuṣa functioned, for a time as Indra. (See Nahuṣa). In the 28th Dvāpara yuga Aditi transformed as Devakī had to be a captive of Kaṁsa, and Kaṁsa killed her children by dashing them on the ground. (Devibhāgavata, Skandha 4). ### [c4.49](https://indike.org/pramana/ins.reference.mani-1975.c4.49) 4. Narakāsura stole the earrings of Aditi. Narakāsura, who turned out to be a curse and menace to the three worlds consequent on the boon he got from Viṣṇu, attacked Devaloka once, and carried off Indra's royal umbrella and Aditi's earrings. Mahāviṣṇu incarnated himself as Śrī Kṛṣṇa, killed Narakāsura in battle and got back the earrings etc. (M.B. Udyoga Parva, Chapter 48, Verse 80; Sabhā Parva, Chapter 38, Verse 29; Bhāgavata Daśama Skandha). ### [c4.50](https://indike.org/pramana/ins.reference.mani-1975.c4.50) 5. Mahāviṣṇu became seven times son to Aditi. Once, desirous of having children Aditi cooked food (rice) sitting herself in the entrails of Mount Mynaka (M.B. Āraṇya Parva, Chapter 135, Verse 3). Dharmaputra, in the course of singing the glories of Lord Kṛṣṇa after the great war refers to Viṣṇu having taken birth seven times in the womb of Aditi. (M.B. Śānti Parva, Chapter 43, Verse 6). ### [c4.51](https://indike.org/pramana/ins.reference.mani-1975.c4.51) 6. Budha cursed Aditi. A story in the Mahābhārata refers to Budha's once cursing Aditi. The ever increasing power of Asuras made the Devas anxious. Aditi, the mother of the Devas decided to send them all to annihilate the Asuras. She had finished cooking food for her sons, and lo ! there appeared before her Budha and asked for food. Aditi asked him to wait pending her sons taking their food hoping that there would be some food left after that. This caused Budha to lose his temper and he cursed her that (Aditi) she would become the mother of Vivasvān in his second birth as Aṇḍa, when she would suffer pain in her abdomen. (M.B. Śānti Parva, Chapter 34, Verses 96-98). ### [c4.52](https://indike.org/pramana/ins.reference.mani-1975.c4.52) 7. Former birth of Aditi. During the former years (period) of Svāyambhuva Manu the Prajāpati called Sutapas, along with his wife Pṛśni did Tapas for 12000 years. Then Mahāviṣṇu appeared before them, and Pṛśni prayed for a son like Viṣṇu himself, and Mahāviṣṇu was born as her son named Pṛśnigarbha. This story is related by Śrī Kṛṣṇa to his mother on his birth as the son of Vasudeva. (Bhāgavata, Daśama Skandha, Chapter 3). ### [c4.53](https://indike.org/pramana/ins.reference.mani-1975.c4.53) She, who became the wife of Prajāpati as Pṛśni before Svāyambhuva Manu, and was born again as Devakī, the wife of Vasudeva is one and the same person. ### [c4.54](https://indike.org/pramana/ins.reference.mani-1975.c4.54) ADRA. A King of the Solar dynasty. (See Sūrya Vamśa). ### [c4.55](https://indike.org/pramana/ins.reference.mani-1975.c4.55) ADRI was a King, the son of Viṣṇagaśvā and father of Yuvanāśvā. (M.B. Vana Parva, Chapter 202, Verse 3). ### [c4.56](https://indike.org/pramana/ins.reference.mani-1975.c4.56) ADRIKĀ. A nymph (devastrī). There is a story in Devibhāgavata about her being cursed by a Brahmin and turned into a fish. ### [c4.57](https://indike.org/pramana/ins.reference.mani-1975.c4.57) ADṚṢṬABHAYA is the curse put on King Janamejaya by Saramā, the dog of the Devas. While Janamejaya, son of Parīkṣit was conducting, along with his brothers, a yāga of long duration at Kurukṣetra the son of Saramā went to the place and was thrashed by the brothers of Janamejaya. Seeing her weeping child Saramā 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 Adṛṣṭabhaya. When the yāga was over Janamejaya got rid of the curse by getting sage Somaśravas do certain proper rites. ### [c4.58](https://indike.org/pramana/ins.reference.mani-1975.c4.58) ADṚŚYANTĪ, wife of sage Śakti, the son of Vasiṣṭha and mother of sage Parāśara. ### [c4.59](https://indike.org/pramana/ins.reference.mani-1975.c4.59) Kalmāṣapāda, a king of the Ikṣvāku dynasty reached the hermitage of Vasiṣṭha during a hunting expedition when Śakti, eldest of the hundred sons of Vasiṣṭha came walking towards him. False pride prevented either of them from giving way to the other. The King got angry and whipped Śakti. Śakti cursed the king and he was converted into a demon. This happened at a period when sages Vasiṣṭha and Viśvāmitra were at logger-heads. Viśvāmitra got admitted into the body of King Kalmāṣapāda a demon called Kiṁkara, and the king set out to take revenge upon Śakti, the son of Vasiṣṭha. The King was further promised all support by Viśvāmitra. Kalmāṣapāda ate up all the hundred sons of Vasiṣṭha. Overcome with grief Vasiṣṭha attempted suicide many a time. But the spirit (Ātman) did not quit the body. Thus sunken in grief Vasiṣṭha lived in his hermitage with Adṛśyantī, wife of Śakti. One day Vasiṣṭha heard distinct sounds of the chanting of the Vedas and Adṛśyantī told him that a child of his son, Śakti, was developing in her womb and that the vedic sounds heard were sounds produced by that son chanting the vedic hymns. Vasiṣṭha thus was happy to hear that the dynasty will not become extinct and, so, gave up all ideas of suicide. Another day Kalmāṣapāda in the guise of the demon hurriedly came to devour Adṛśyantī and Vasiṣṭha gave him redemption from the curse. He was restored to his old state and form. Adṛśyantī duly gave birth to a son, and the child grew up to become Parāśara, father of Vyāsa. ### [c4.60](https://indike.org/pramana/ins.reference.mani-1975.c4.60) While the Pāṇḍavas, in the course of their forest life, were passing the banks of river Gaṅgā at midnight, a Gandharva named Aṅgāraparṇa enjoying in the river-water clashed with Arjuna, and he was defeated. The story of Adṛśyantī is one of the many stories told by Aṅgāraparṇa to the Pāṇḍavas. (M.B. Ādi Parva, Chapters 175-178). ### [c4.61](https://indike.org/pramana/ins.reference.mani-1975.c4.61) AGASTYA. ### [c4.62](https://indike.org/pramana/ins.reference.mani-1975.c4.62) 1) Genealogy. Descended from Viṣṇu in this order Brahmā-Marīci-Kaśyapa-Sūrya-Agastya. ### [c4.63](https://indike.org/pramana/ins.reference.mani-1975.c4.63) 2) Birth. A story occurs in Uttara-Rāma-Carita about the birth of Agastya. Nimi was the son of Ikṣvāku of the Sūrya dynasty. When he ascended the throne he decided to celebrate a sacrifice of long duration. He invited Vasiṣṭha to perform the sacrifice. But Vasiṣṭha, who had to participate in the sacrifice of Indra, could not accept the invitation and Nimi had to return disappointed. At this he got angry, sought the help of Sātānanda, the son of the great hermit Gautama and the sacrifice was begun. Vasiṣṭha did not like this. He cursed Nimi that life might be separated from his body. Nimi retorted with the same curse. Vasiṣṭha's spirit separated itself from his body and began to roam about in the sky. At last he requested Brahmā to provide him with a body. Brahmā granted his wish and said that he would be born again from Mitra and Varuṇa. ### [c4.64](https://indike.org/pramana/ins.reference.mani-1975.c4.64) When the spirit of Vasiṣṭha returned to the earth it was Mitra and Varuṇa moving about, having only one body for both. Vasiṣṭha's spirit entered into that body. One day Mitra-Varuṇa happened to see the celestial beauty, Urvaśī on the seashore. They embraced Urvaśī and immediately the spirit of Vasiṣṭha entered the body of Urvaśī. ### [c4.65](https://indike.org/pramana/ins.reference.mani-1975.c4.65) After this Mitra and Varuṇa separated themselves from one another and assumed two different bodies. Varuṇa approached Urvaśī with lustful desire, but rejecting him Urvaśī accepted Mitra. Varuṇa had seminal flow and this semen was taken and kept in a pot. At the sight of this, remorse and passion arose in Urvaśī 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 Varuṇa. After a few days the pot broke open by itself and two babies came out. One was Agastya and the other Vasiṣṭha. As these two were born of the semen of Mitra and Varuṇa, they came to be known as Maitrāvaruṇis later. This story partly occurs in Śānti Parva of Mahābhārata, Verse 343 of Chapter 88. ### [c4.66](https://indike.org/pramana/ins.reference.mani-1975.c4.66) 3) Education. Very little is mentioned in the Purāṇas about the education of Agastya. Still there are ample proofs that he was well-versed in the Vedas and sciences and well skilled in the uses of diverse weapons. In Verse 9, Chapter 139 of Mahābhārata, Ādi Parva, Droṇa says to Arjuna as follows: ### [c4.67](https://indike.org/pramana/ins.reference.mani-1975.c4.67) “Agniveśa, my teacher was the disciple of Agastya, in the art of using bows and arrows and I am his disciple”. ### [c4.68](https://indike.org/pramana/ins.reference.mani-1975.c4.68) When it is said that even Agniveśa the teacher of Droṇa was a disciple of Agastya, his proficiency in the uses of weapons could easily be discerned. ### [c4.69](https://indike.org/pramana/ins.reference.mani-1975.c4.69) 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 (Pitṛs) hanging head downwards in a canyon. He wanted to know the reason and they replied: “Child; we would be allowed to enter heaven only if sons are born to you. So get married as soon as possible”. The necessity of marriage occurred to him only then. But will there be any woman who could be patient enough to become the wife of this bearded dwarfish hermit? Agastya did not lose heart. At that time the King of Vidarbha was doing penance to obtain a son. Agastya collected the quintessence of all living beings, with which he created an extremely beautiful lady and named her Lopāmudrā. Agastya gave Lopāmudrā 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 Lopāmudrā 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, Lopāmudrā 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, Lopāmudrā accompanied Agastya. It is mentioned in Vana Parva, Chapter 130, Verse 5, that they were married at Mahāsindhutīrtha. After their marriage they went to Gaṅgādvāra. (Mahābhārata, Vana Parva, Chapter 96). ### [c4.70](https://indike.org/pramana/ins.reference.mani-1975.c4.70) 5) The story of how Agastya ate Vātāpi. While Agastya was doing severe penance, Lopāmudrā attained puberty and had menstruation. Longing for a child, she went and stood beside Agastya. She expressed her wish to lead a family life. Her demands did not stop there. During conjugation, Agastya should wear flower garlands and ornaments, and she must be provided with divine ornaments. Agastya was surprised at the enormity of her demands. Poor, penniless Agastya! Leaving Lopāmudrā in the hermitage he went in search of money. He at first approached King Śrutarvā, who produced accounts of his income and expenditure and convinced Agastya that he was having no balance at all. Agastya, accompanied by Śrutarvā, then proceeded to King Bradhnāśva. He also produced accounts and refused to help Agastya, who then followed by Śrutarvā and Bradhnāśva 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. ### [c4.71](https://indike.org/pramana/ins.reference.mani-1975.c4.71) This asura Ilvala lived in Manimatpattana with his younger brother Vātāpi. Once Ilvala approached a hermit Brahmin and requested that his wish for a son, having the power and status of Indra, be granted. The Brahmin refused to grant such a boon. Since then Ilvala and Vātāpi considered Brahmins as their enemies. The elder brother converted the younger one (Vātāpi) 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. “Vātāpi, come out”. Breaking the stomach of the guest open, Vātāpi would come out. In this way Ilvala had killed a good number of Brāhmins. It was at this juncture that Agastya and the Kings came to beg money of him. ### [c4.72](https://indike.org/pramana/ins.reference.mani-1975.c4.72) 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 Vātāpi loudly. But Agastya slowly said, “Vātāpi, jīrṇo bhava” (Let Vātāpi be digested) and immediately Vātāpi 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 Virāvān and Surāvān. Agastya returned to his hermitage and adorned himself as Lopāmudrā had demanded. (Mahābhārata, Vana Parva, Chapter 99). ### [c4.73](https://indike.org/pramana/ins.reference.mani-1975.c4.73) 6) Birth of a son. Lopāmudrā 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?” Lopāmudrā preferred one son. When she was with child Agastya again went to the forest to do penance. After seven years of pregnancy Lopāmudrā gave birth to a lustrous son. The hermit Dṛḍhasyu, who is also called Idhmavāha, is this son. This child is said to have chanted the Vedas (Holy Scriptures) immediately on his birth. He used to gather twigs for kindling the sacrificial fire of his father, and hence he got the name Idhmavāha.\* ### [c4.74](https://indike.org/pramana/ins.reference.mani-1975.c4.74) 7) How he stamped the Vindhya mountain down. Once the talebearer Nārada happened to come to the Vindhya Mountain, who gladly welcomed Nārada, gave him a seat, showed hospitality and asked for news. Nārada said “May you be blessed. Just now I am coming from the Mahāmeru. Indra, Agni (fire) and other gods live there. Kailāsa, Niṣadha, Nīla, Gandhamādana etc. are mountains far nobler than the Meru. But they are not so haughty as him. That the Sun and the Moon and such others revolve round him, is the reason for his arrogance”. On hearing these tales, Vindhya thought that Meru should be taught a lesson. Once Vindhya made his peaks grow higher and higher till they touched the sky. The Sun, the Moon and others found it very difficult to pass over the high peaks in their usual journeys to the West, and so they had to roam about in the sky. When the journeys of the Sun and the Moon were hindered, everything in the world fell into chaos. The gods came to Vindhya in groups and tried to pacify him. But their attempts were futile. So they approached Agastya and made their petition to him. He agreed to pacify Vindhya somehow or other. Agastya and his wife came to Vindhya from Kāśinagara. 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 Bhārata. Let your heads be low till I come back”. Vindhya agreed. Agastya passed on to the South and built a hermitage in the Malayācala 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 Devibhāgavata). ### [c4.75](https://indike.org/pramana/ins.reference.mani-1975.c4.75) 8) Nahuṣa transformed to a huge serpent by Agastya. Devendra killed Vṛttrāsura, an enemy of the gods. As Devendra had resorted to treachery for killing the enemy (see the word Vṛttrāsura) he incurred the sin of ‘Brahmahatyā’. Once Indra went to the Mānasasaras, without the knowledge of anybody and hid himself in the petal of a lotus flower. The gods and especially Śacīdevī were much alarmed at the disappearance of Devendra. Heaven was without a King. Bad omens began to appear. Indra, who had hidden in the lotus stalk in the shape of a water-snake, was not at all visible as the petals had closed over him. It was at this critical moment that King Nahuṣa had completed hundred horse-sacrifices and became eligible for the throne of Devendra. At a great gathering of the Gods Nahuṣa was elected as Devendra. Though Nahuṣa got all the celestial maids at his disposal in the Nandanodyāna (Nandana Garden) his passion for women was not satiated. So he began to have an eye on Indrāṇī. 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 Bṛhaspati, who agreed to protect her from Nahuṣa. The newly-elected Indra could not tolerate this disloyalty on the part of Indrāṇī. He became furious and threatened Bṛhaspati with death, if Indrāṇī was not sent to him forthwith. All hermits gathered round Nahuṣa and tried with their advice to dissuade him from this attempt, but he would not be dissuaded. Nahuṣa belittled Bṛhaspati and all the hermits and was rude to them. Finally the hermits, being afraid of Nahuṣa, went to Bṛhaspati to persuade him to send Indrāṇī to Nahuṣa. Bṛhaspati suggested to Indrāṇī a way of safety. Accordingly she came to Nahuṣa 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”. Nahuṣa agreed to this and by the blessings of Devī, Indrāṇī found out her husband. But Indra would not return to the court, with Indrāṇī, who then complained about Nahuṣa’s outrageous behaviour. Indra advised her a new way to protect herself from Nahuṣa’s onslaught. ### [c4.76](https://indike.org/pramana/ins.reference.mani-1975.c4.76) Indrāṇī returned to Nahuṣa and told him “Lord, women generally love pomp and glory. I have a mania for vehicles. You should make a palanquin. Let the palanquin bearers be hermits. You must come to my house in that palanquin with hermits as your palanquin bearers and then I will accept you as my husband.” Nahuṣa agreed. He employed Agastya and such other hermits to bear his palanquin. He got into his palanquin and started for Indrāṇī’s house. His desire to reach Indrāṇī 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 Nahuṣa was not satisfied. He kicked at the heads of the hermits and whipped the dwarfish Agastya. ### [c4.77](https://indike.org/pramana/ins.reference.mani-1975.c4.77) Agastya got angry and cursed Nahuṣa thus: “Since you have whipped me saying ‘Sarpa Sarpa’, may you be transformed into a mahāsarpa (huge serpent) and fall into the great forest.”\*\* ### [c4.78](https://indike.org/pramana/ins.reference.mani-1975.c4.78) The horror-stricken Nahuṣa pleased Agastya by praise. Agastya said that Nahuṣa would be freed from the curse and attain heaven when he happened to meet Dharmaputra. Nahuṣa instantly changed into a serpent of immense size and slid into a great forest in the Himālayās. (Devibhāgavata, 8th Sarga). During their sojourn in the forest, the Pāṇḍavas visited many holy places and reached the Yāmuna mountain in the Himālayās. When Bhīma was passing by the mouth of a cave he was attacked by a huge serpent. In spite of his immense strength Bhīma could not extricate himself from the hold of the snake, who eventually informed Bhīma of its previous history. When Bhīma understood that the serpent was none other than Nahuṣa, a King of the Sūrya dynasty (Solar), he felt sorry for him. Dharmaputra, who came there in search of Bhīma, talked with Nahuṣa, who immediately regained his original form and went to heaven. (Mahābhārata, Chapter 17 of Udyoga Parva; Chapter 179 of Vana Parva; Chapter 342 of Śānti Parva). ### [c4.79](https://indike.org/pramana/ins.reference.mani-1975.c4.79) ∗ Idhma—twigs of firewood. (Idhma=twigs of firewood) (vāha=carrier). ### [c4.80](https://indike.org/pramana/ins.reference.mani-1975.c4.80) ∗∗ It is mentioned in the Mahābhārata, Anuśāsana Parva, Chapter 100, that the person who cursed Nahuṣa and turned him into a huge serpent, was the hermit Bhṛgu, who had been hiding in the hair of Agastya. ### [c4.81](https://indike.org/pramana/ins.reference.mani-1975.c4.81) 9) How Agastya drank up the ocean. Indra ruthlessly killed Vṛttrāsura, who had been harassing the Gods, with the help of the Kālakeyas. The frightened Kālakeyas 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 Vasiṣṭha and Cyavana. All the Brahmins on the earth were terribly afraid of the Kālakeyas. The Gods went to Viṣṇu and prayed for protection. Viṣṇu informed them that the Kālakeyas 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 Viṣṇu 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 Kālakeyas were killed. Now the Gods again approached Viṣṇu and made representation about the loss of the ocean. Viṣṇu told them that by the penance of Bhagīratha the divine Gaṅgā would fall into the earth and then the ocean will be filled. In this way the earth regained its lost ocean. (Mahābhārata, Vana Parva, Chapters 101 to 105). ### [c4.82](https://indike.org/pramana/ins.reference.mani-1975.c4.82) 10) Agastya cursing Kubera and his companion. In the course of their sojourn in forest, the Pāṇḍavas visited several holy places and reached the proximity of the Himālayas. Leaving their brothers behind, Arjuna went up the Mahāmeru to worship Śiva. Years passed by. At last his brothers also started for the Mahāmeru in search of Arjuna and with the help of the hermits Vṛṣaparvā and Ārṣiṣeṇa, they reached Kuberapurī (the capital of Kubera). There Bhīma destroyed the army of Kubera and killed Maṇimān, 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 Maṇimān and myself were going, in a chariot, to be present at the singing and chanting just begun at Kuśavatī. At that time Agastya was standing in his hermitage on the bank of Kālindī, performing Sun worship. When Maṇimān saw this from the sky, he spat on the head of Agastya, who instantly getting wild cursed me. "Lo, Kubera, your friend Maṇimān spat on my head in your sight. So this Maṇimān 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 Maṇimān you will be liberated from the curse." ### [c4.83](https://indike.org/pramana/ins.reference.mani-1975.c4.83) It is this curse that brought about the death of Maṇimān and the army. When Kubera saw Bhīma face to face his curse was revoked. (Mahābhārata, Vana Parva, Chapter 160). ### [c4.84](https://indike.org/pramana/ins.reference.mani-1975.c4.84) 11) Agastya cursing Mārica and Tāḍakā. The boys Rāma and Lakṣmaṇa went to the forest with Viśvāmitra for protecting sacrifice. When they entered the Tāḍakā forest Viśvāmitra told them the story of Tāḍakā thus:— ### [c4.85](https://indike.org/pramana/ins.reference.mani-1975.c4.85) Tāḍakā is the daughter of Suketu, a semi god of the tribe Yakṣa. Being childless for a long time Suketu was miserable and began to do penance before Brahmā, who blessed him and granted his wish and a daughter was born to him. This daughter was named Tāḍakā. Brahmā blessed her, giving her the strength of one thousand elephants. Tāḍakā grew up and became a young woman. Suketu gave her in marriage to Sunda, son of Iharjha. Tāḍakā gave birth to a son called Mārica. When Sunda was killed, Tāḍakā got wild and ran into the hermitage of Agastya causing much havoc there. At this Agastya got angry and cursed her to become a Rākṣasī (giantess) and instantly the bodies of Tāḍakā and Mārica were deformed. Tāḍakā could not control her anger and she demolished the hermitage of Agastya. (Vālmīki Rāmāyaṇa, Bālakāṇḍa). ### [c4.86](https://indike.org/pramana/ins.reference.mani-1975.c4.86) 12) The story of the theft of lotus. Once Bhrgu, Vasiṣṭha and other hermits went on a pilgrimage, with Indra as their leader. On the way they reached Brahmasaras, in the holy place of Kauśikī. Agastya had grown some lotus flowers there. The pilgrims plucked stealthily all the lotus flowers nurtured by Agastya and ate them. The furious Agastya got into the midst of the hermits in search of the culprit. None admitted the theft. Finally he caught hold of Indra, as the thief. Indra said "O, Lord, had it not been for my eagerness to hear discourses on duty from your face, I would not have stolen your lotus flowers." Saying thus Indra returned the lotus flowers. Agastya was pleased and let Indra and the hermits depart in peace. (Mahābhārata, Anuśāsana Parva, Chapter 94). ### [c4.87](https://indike.org/pramana/ins.reference.mani-1975.c4.87) 13) How Agastya burned the Asuras (demons). (This story occurs in the Mahābhārata as, having been told by the God Vāyu to Bhīṣma as a discourse on the greatness of Agastya, and Bhīṣma reiterating it to Arjuna). ### [c4.88](https://indike.org/pramana/ins.reference.mani-1975.c4.88) Once the Gods had to accept defeat at the hands of the Asuras (Demons) and they approached Agastya and said thus : Oh, hermit, since we have been defeated by the Asuras, our prosperity is at an end. There is none to help us but you." Hearing this Agastya became angry and began to burn the Asuras to death, by the merits of his penance. Many of them fell down on the earth and some fell into Pātāla (the nether world). The asuras who thus fell were not killed by Agastya. Thus the menace of the Asuras in heaven was warded off, and the Gods lived in peace and prosperity. (Mahābhārata, Anuśāsana Parva, Chapter 155, Verses 1 to 13). ### [c4.89](https://indike.org/pramana/ins.reference.mani-1975.c4.89) 14) Indra's conflict with Agastya. Once Agastya commenced a sacrifice of twelve years' duration. Many hermits participated in this sacrifice. No sooner had the hermit begun the sacrifice, than Indra, (the God of Thunder and Rain) stopped rain in the world. Crops could not be raised. But Agastya provided everybody who took part in the sacrifice, with sumptuous meals. The hermits wondered how Agastya could do this. Some of the hermits feared that the sacrifice would have to be stopped before the stipulated time, if the drought continued. Agastya told them not to fear, and that if Indra refused to send rain, he himself would become Indra and protect the subjects. Indra was horrified, when he heard this and he began to send rain regularly. (Mahābhārata, Aśvamedhika Parva, Chapter 92). _First 93 of 3,233 passages. [Read on](https://indike.org/pramana/ins.reference.mani-1975.c4)_ ## Linked texts (17) - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.5.74.14) — Vyāsa, Sanskrit - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.1.16) — Sanskrit - [Bhāgavatapurāṇa](https://indike.org/pramana/in.purana.bhagavata.10.12) — Vyāsa, Sanskrit - [Vālmīkirāmāyaṇa](https://indike.org/pramana/in.lit.ramayana.valmiki.6.56) — Vālmīki, Sanskrit - [Viṣṇupurāṇa](https://indike.org/pramana/in.purana.visnu.1.14) — Vyāsa, Sanskrit - [Padmapurāṇa](https://indike.org/pramana/in.purana.padma) — Vyāsa, Sanskrit - [Kathāsaritsāgara](https://indike.org/pramana/in.lit.brhatkatha.kathasaritsagara) — Somadeva Bhaṭṭa, Sanskrit - [Devībhāgavatapurāṇa](https://indike.org/pramana/in.purana.upa.sakta.devibhagavata) — Sanskrit - [Agnipurāṇa](https://indike.org/pramana/in.purana.agni) — Vyāsa, Sanskrit - [Varāhapurāṇa](https://indike.org/pramana/in.purana.varaha) — Vyāsa, Sanskrit - [Brahmapurāṇa](https://indike.org/pramana/in.purana.brahma) — Vyāsa, Sanskrit - [Vāyupurāṇa](https://indike.org/pramana/in.purana.vayu) — Vyāsa, Sanskrit - [Mālavikāgnimitra](https://indike.org/pramana/in.lit.plays.udayana.malavikagnimitra) — Kālidāsa, Sanskrit - [Tibetan translation ('Chi med mdzod)](https://indike.org/pramana/in.art.kosa.paryaya.amarakosa*bo) — Classical Tibetan - [Pañcarātra](https://indike.org/pramana/in.lit.plays.bhasa.pancaratra) — Bhāsa, Sanskrit - [Harivaṃśa](https://indike.org/pramana/in.lit.mahabharata.harivamsa) — Vyāsa, Sanskrit - [Skandapurāṇa](https://indike.org/pramana/in.purana.skanda) — Vyāsa, Sanskrit --- Source: [https://indike.org/pramana/ins.reference.mani-1975.c4](https://indike.org/pramana/ins.reference.mani-1975.c4) · Pramāṇa