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Puranic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Puranic Literature c5: D

Purāṇic Encyclopaedia: A Comprehensive Dictionary with Special Reference to the Epic and Purāṇic Literature c5

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English

Contents

D

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D. (द) This letter means (1) Rudra and (2) tremor or fear (trāsa).

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DA. This syllable means ruin. (Agni Purāṇa, Chapter 348).

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DABHĪTI. A hermit who is praised much in the Ṛgveda. It is mentioned in Ṛgveda, Maṇḍala 1, Anuvāka 16, Sūkta 112, that the Aśvinīdevas had saved Turvīti, Dabhīti, Dhvasanti and Puruṣanti, the sons of Indra, from a danger.

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DADHĪCA. (DADHĪCI).

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1) Birth. A famous hermit. Mention is made in Mahābhārata, Śalya Parva, Chapter 51, Stanza 83, that this hermit was the son of the great hermit Bhṛgu, and that he was made of the essences of the world, with a huge body.

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2) The birth of the hermit Sārasvata. Dadhīca erected his hermitage on the bank of the river Sarasvatī and began to do penance. The power of penance increased daily. Seeing this Indra was flurried. So he sent the celestial maid Alambuṣā to break the penance of Dadhīca somehow or other. Alambuṣā came to the hermitage of Dadhīca 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 Sarasvatī, who became pregnant and in due course gave birth to a child. She took the child to the hermit Dadhīca and told him the story of the child. The hermit was much pleased. He took the child and embraced it and blessed the river Sarasvatī thus :—

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“Brahmā, the gods and the celestial maids will be pleased if your water is offered as oblation.”

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Dadhīci then said that the child should be named Sārasvata. He also added that when there was a drought continuously for twelve years, Sārasvata would have the power to bring rain. Then Sarasvatī took the child to her abode and brought it up.

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3) How he destroyed the asuras with the head of a horse. Once Dadhīci 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 Dadhīca. He understood that Dadhīca had with him the head of a horse. It was found in a lake in the country of Śaryaṇa. With the bones taken from that head Indra and Dadhīca destroyed a large number of asuras. (Ṛgveda, Maṇḍala 1, Anuvāka 13, Sūkta 84).

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4) The weapon (Vajra) of Indra was made from a bone. A story occurs in the Mahābhārata, which says that the Diamond-weapon of Indra was made of a bone of Dadhīci. The asuras went to fight with Indra under the leadership of Vṛtrāsura. Indra tried his utmost to kill Vṛtrāsura, but he could not. At last Indra approached Brahmā, who told Indra that if a bone of the hermit, called Dadhīca was obtained it could effectively be used against Vṛtra. Accordingly Indra went with Nara and Nārāyaṇa to the banks of the river Sarasvatī and entered the hermitage and bowed before the shining hermit Dadhīca 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 Dadhīca and made his weapon of Diamond (Vajra) with which he killed Vṛtra and his followers. (Mahābhārata, Chapter 100).

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5) Other information

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(1) At the sacrifice of Dakṣa, Dadhīci got angry because Śiva was not given his dues of the sacrifice. (M.B. Śānti Parva, Chapter 284).

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(2) Once Dadhīci talked to a Brāhmin called Karuṇa about the importance of the ashes dedicated to Śiva. (Padma Purāṇa, Chapter 101).

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(3) See Dhanañjaya V to know how this hermit gave absolution from curse to a fly.

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DADHĪCA (M). A holy place in Kurukṣetra. Aṅgiras the son of Sarasvatī was born in this place. From that day onwards this place became a holy place. It is mentioned in Mahābhārata, Vana Parva, Chapter 83, Stanza 186 that who bathes in this holy place will obtain the fruits of performing the sacrifice Aśvamedha, and enter the world of Sarasvatī.

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DADHIMAṆḌODAKA. An ocean. This ocean is near the ocean Ghṛtoda samudra (Mahābhārata, Bhīṣma Parva, Chapter 12, Stanza 2).

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DADHIMUKHA I. A famous serpent, born to Kaśyapa prajāpati by his wife Kadrū. (Mahābhārata, Ādi Parva, Chapter 35, Stanza 8).

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DADHIMUKHA II. A famous monkey. This old monkey was the general of a huge monkey-army. It is mentioned in Mahābhārata, Vana Parva, Chapter 283, Stanza 7 that this general approached Śrī Rāma once, with his army.

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DADHIVĀHANA. An ancient king of Bhārata. The hermit Gautama saved the son of this King from the attack of Paraśurāma (Mahābhārata, Śānti Parva, Chapter 49, Stanza 8).

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DADHIVAKTRA. A monkey who helped Śrī Rāma. It is seen in Adhyātma Rāmāyaṇa, Sundara Kāṇḍa, Sarga 5, as follows :—

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"Dadhimukhaḥ Kruddhasugrīvasya mātulaḥ". From this it is understood that Dadhimukha or Dadhivaktra was the uncle of Sugrīva. (For further information see Madhuvana).

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DADHYAṄ.¹ A hermit. Once Indra taught this hermit Madhuvidyā (the art of mead) Indra told the hermit that his head would be cut off if he taught anybody this art. The Aśvinīdevas approached Dadhyaṅ to learn this art. Fearing Indra the hermit refused to teach the art. Aśvinīdevas 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 Dadhyaṅ. Having the head of the horse he fixed his own head in place. (Ṛgveda, Maṇḍala 1, Anuvāka, 17, Sūkta 166).

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¹ The stories regarding the two hermits Dadhici and Dadhyaṅ in the Purāṇas are not very clear. In Mahā bhārata Dadhica is mentioned as the son of Bhṛgu, and in Ṛgveda it occurs that Dadhica was the son of Hermit Atharva who was the son of Vasiṣṭha. Moreover the story of Dadhyaṅ teaching the Aśvinīdevas the 'Madhuvidyā' is connected with Dadhici in some other purāṇas Some statements in the Ṛgveda make it difficult to assume that both Dadhyaṅ and Dadhici are one and the same person. So relying on the majority of statements in the various purāṇas this book has accepted the fact that these hermits are separate persons and that Dadhici was the son of Bhṛgu whereas the hermit who taught Madhuvidyā to the Aśvinīdevas was Dadhyaṅ.

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DAHA I. One of the eleven Rudras. He was the grandson of Brahmā and the son of Sthāṇu. (Mahābhārata, Ādi Parva, Chapter 66, Stanza 3).

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DAHA II. An attendant given to Subrahmaṇya by Aṃśa, a god. (Mahābhārata, Śalya Parva, Chapter 45, Stanza 34).

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DAHADAHĀ. An attendant of Subrahmaṇya. (Mahābhārata, Śalya Parva, Chapter 45, Stanza 20).

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DAHATI. A warrior given to Subrahmaṇya by god Aṃśa. Mention is made about this warrior in Mahābhārata, Śalya Parva, Chapter 45, Stanza 34.

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DAIVA I. Almighty God. (See Īśvara).

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DAIVA II. A kind of marriage. The form of marriage by which one gives his daughter to a priest. (See Vivāha).

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DAIVĀLĪKA. A country. Mention is made in Mahābhārata, Sabhā Parva, Chapter 52, Stanza 18, that the King and the people of Daivālīka were present on the occasion of the sacrifice of Rājasūya (imperial consecration) of Yudhiṣṭhira.

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DAIVASAMPATTI. The virtues of those who are born of a noble family.

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"He Bharata ! Security, knowledge of tattvas the desire to attain harmony with the Supreme Being by the knowledge of Brahman, alms-giving, self restraint, performing sacrifice, self-study, penance, sincerity, truth, liberality, continence, kindness, mildness, modesty, resolution, cleanliness, forgiveness, brightness, abstaining from committing murder and getting angry, having no malignity, covetousness, fickleness and pride and not injuring others are the Daivasampatti or good qualities of a noble man." (M.B. Bhīṣma Parva, Chapter 40).

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DAITYADĪPA. One of the sons of Garuḍa. Mention is made about Daityadīpa in Mahābhārata, Udyoga Parva, Chapter 101, Stanza 11.

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DAITYASENĀ. Sister of Devasenā, the wife of Subrahmaṇya. Keśi, an asura, married her. (For detailed story, see Devasenā).

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ḌĀKINĪ. A class of women supposed to be proficient in magic and the performance of feats with the help of mantras. (See Kṣuraka).

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DAKṢA.

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1) Two Dakṣas. In most of the Purāṇas references about two Dakṣas occur. In some purāṇas both are referred to as one and the same person, whereas in some others both are considered as separate persons, so much so the stories concerning both are interlocked and entangled very often. The fact is that there was only one Dakṣa, whose life was of two stages. The first Dakṣa was killed at the sacrifice of Dakṣa, at which point, ends the first stage, or the first Dakṣa. The second stage was the rebirth of the same Dakṣa. A short biography of Dakṣa including both stages is given below :—

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Brahmā created by his mind, the seven great hermits, Marīci, Aṅgiras, Atri, Pulastya, Vasiṣṭha, Pulaha and Kratu. So these seven hermits are called the Mānasaputras (sons born from mind) of Brahmā. After this, from the anger of Brahmā, Rudra was born, and from his lap Nārada, from his right thumb Dakṣa, from his mind the Sanakas and from his left thumb a daughter named Viraṇī were born.

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Viraṇī nāma tasyā stu asikṇityāpi sattamā

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From this passage which occurs in Kālikā Purāṇa it may be assumed that 'Asiknī' was another name of Viraṇī. Dakṣa did penance in the mountain of Vindhya for a long time. It is mentioned in Bhāgavata, Skandha 8, that Mahāviṣṇu appeared before Dakṣa and gave him Asiknī as his wife.

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Several sons were born to Dakṣa by his wife Asiknī. The last one was a daughter named Satī who became the wife of Śiva. At this time Dakṣa performed a sacrifice. As he was not invited to that sacrifice, Śiva sent Vīrabhadra and Bhadrakālī and killed Dakṣa. Though the devas put the head of a goat in place of the lost head and brought Dakṣa to life again, no reference is made about the life of Dakṣa after the sacrifice. Thus the first stage of the life of Dakṣa ends. (Devī Bhāgavata, Skandha 7).

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After this, once the Pracetases (the ten sons of Barhis) were engaged in penance and the earth was not properly cultivated in consequence of which big trees grew up and the whole of the earth was changed into a big forest. The sky was covered with tree tops. It was difficult even for the wind to pass through them and thus the forest thrived for ten thousand years. The pracetases got out of the sea after penance and entered the shore. When they saw the big forest they got angry and the ten of them discharged fire and wind from their faces. The wind up-rooted the trees and the fire dried them. Thus almost the whole of the trees were consumed. Then Candra, the King of the medicinal herbs came there and told the Pracetases “Oh, Kings, hold your anger. I will make the trees conclude a treaty with you. The beautiful Māriṣā 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 prajāpati Dakṣa is going to take birth in her womb”. The Pracetases controlled their anger and accepted Māriṣā as their wife, at the words of Somadeva (Candra) and as the son of the ten pracetases the Prajāpati Dakṣa was born. With this the second stage of the life of Dakṣa begins. The important occurrences in the two stages of the life of Dakṣa are given below in their order.

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2) Dakṣa’s creation of the prajas or subjects. Once Brahmā called Dakṣa and ordered him to create prajās or subjects. Accordingly Dakṣa created the gods, the hermits, the Gandharvas (Demi-gods), the Asuras, the serpents etc. Seeing that the subjects he created were not proliferating as required he thought of creating subjects by coition of male and female; and he begot by his wife Asiknī five thousand sons, and they were called Haryaśvas. They in their turn were about to create subjects when Nārada appeared before them and said “Oh, Haryaśvas, 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 Nārada, they all ran in different directions and have not returned since. Thus Dakṣa lost the Haryaśvas. Dakṣa again begot thousand sons by Asiknī and they were called Śabalāśvas. Seeing that they also were about to create subjects Nārada scattered them also, by some tricks. The Śabalāśvas who had gone to see the end of the earth have not yet returned.

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Dakṣa got angry with Nārada and cursed him thus : “You also, like my children shall wander from place to place all over the earth”. From that dry onwards Nārada became a wanderer, without a fixed dwelling place. The wise Prajāpati Dakṣa again begot sixty damsels by Asiknī. Ten of the girls were given to Dharmadeva, thirteen of them to Kaśyapa, twentyseven of them to Soma, and four of them to Ariṣṭanemi. Of the rest two were given to Bāhuputra, two to Aṅgiras and two to the wise Kṛśāśva. The names of the wives of each are given below :—

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(1) Kaśyapa. Aditi, Diti, Danu, Ariṣṭā, Surasā, Khasā, Surabhi, Vinatā, Tāmrā, Krodhavaśā, Irā, Kadrū, Muni.

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(2) Dharmadeva. Arundhatī, Vasu, Yamī, Lambā, Bhānu, Marutvatī, Saṅkalpā, Muhūrtā, Sādhyā, Viśvā.

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(3) Soma. Aśvayuk, Bharaṇī, Kṛttikā, Rohiṇī, Mṛgaśiras, Tārakam (Ardrā), Punarvasu, Puṣyam, Aśle-

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ṣam, Janakam, Phālgunī, Uttaraphālgunam, Hastam, Citrā, Svātī, Viśākham, Anurādhā, Jyeṣṭhā, Mūlam, Purvāṣādham, Uttarāṣādham, Śroṇa, Śraviṣṭhā, Pracetas, Purvaproṣṭhapadam, Uttaraproṣṭhapadam, Revatī.

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The names of the wives given to Aṅgiras, Ariṣṭanemi, Bāhuputra and Kṛśāśva are not mentioned.

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Besides these damsels, twentyfour daughters were born to Dakṣa of his wife Prasūti who was the sister of Uttānapāda. Dharmadeva married thirteen of them also, named Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Medhā, Puṣṭi, Kriyā, Buddhi, Lajjā, Vapus, Śānti, Siddhi, Kīrti. Of the rest, Khyāti was given to Bhṛgu, Satī to Śiva, Sambhūti to Marīci, Smṛti to Aṅgiras, Prīti to Pulastya, Kṣamā to Pulaha, Santati to Kratu, Anasūyā to Atri, Ūrjā to Vasiṣṭha, Svāhā to Agnideva and Svadhā to the Manes. (Viṣṇu Purāṇa, Aṃśa 1, Chapter 15).

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3) Sacrifice of Dakṣa. Once Dakṣa performed a sacrifice called Bṛhaspatisavana. To this sacrifice he did not invite his daughter Satī or her husband Śiva. Dakṣa did not invite them because of three reasons according to the Purāṇas.

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(1) Once Durvāsas, the son of Atri, went to Jambūnada and meditated with the mantra or spell of ‘Māyābīja’ and worshipped Jagadambikā (mother of the world) the goddess there. The goddess was much pleased and gave him as a token of her pleasure the garland of flowers she wore from which nectar was oozing. Durvāsas wore it on his head and went to the palace of Dakṣa, the Prajāpati. When he saw such a wonderful garland which was not of this world, he wanted to have it and Durvāsas instantly gave it to Dakṣa. 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. Śiva and his wife came to know of this and they scolded Dakṣa, who kept this bitterness in his heart and when the sacrifice was performed, he decided not to invite them. (Devī Bhāgavata, Skandha 7).

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(2) Śiva was considered as a polluted man by Dakṣa as he had always been carrying with him the skull of Brahmā 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 Śiva came to the skull, is given below.

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In days of old when the whole world was under the single ocean (of the great flood) the sun, the moon, fire, air everything was destroyed and darkness prevailed. All the vegetations were destroyed. All the emotions and non-emotions disappeared. The supreme Lord was sleeping for so many thousands of nights together. At the end of the night he assumed the attribute of ‘Rajoguṇa’ (activity) and got ready to create the universe. From the face of the Supreme Lord and creator of the universes came out Brahmā with five faces. In the same way, Śiva 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 Brahmā and Śiva 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. Śiva plucked off the fifth head of Brahmā, when the same face, flushed with anger, scolded Śiva. The head fell into the hands of Śiva, who could not throw it down as it didn’t come off from his hand. Brahmā cursed Śiva and made him polluted. Since Śiva became polluted, his wife Satī also was considered as polluted by Dakṣa. (Vāmana Purāṇa, Chapter 2).

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(3) Once the prajāpatis performed a sacrifice. Brahmā, Viṣṇu and Śiva were present there. Dakṣa, who had been invited by the prajāpatis also was present. When Dakṣa entered the hall his son-in-law Śiva did not rise up. This arrogance of Śiva made Dakṣa angry. Dakṣa made up his mind to take vengeance on Śiva, and performed a sacrifice known as Bṛhaspatisavana. To that sacrifice he did not invite Śiva or Satī.

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Hearing that her father was conducting a sacrifice Satī came uninvited. But Dakṣa did not even look at her. Satīdevi whose heart was broken at this treatment made a fire and jumped into it and died. Śiva 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, Vīrabhadra and Bhadrakālī, came out. They ran to Dakṣa's sacrificial hall and destroyed everything they saw, killed everybody, caught hold of Dakṣa 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 Śiva with supplication to curb his anger. The gracious Śaṅkara was pleased to recall the monsters. After that everybody requested him to bring Dakṣa back to life. But the search made for the head of Dakṣa was futile. At last Brahmā took the head of a goat and joined it to the headless trunk of Dakṣa. Thus he was brought to life again.¹ (Devī Bhāgavata, Skandha 7).

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¹ Though Dakṣa was brought to life again with the head of a goat there is no mention of him again in the Purāṇas. We hear of Dakṣa again as the son of Māriṣā.

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4) Cursing Candra. Candra had married twentyseven daughters of Dakṣa. But he showed particular attachment to Rohiṇī. The other twentysix wives could not bear this. They made a complaint to their father Dakṣa. Dakṣa called Candra and advised him to show equal attachment to all his wives and not to show any partiality to anyone. Candra did not gainsay his father-in-law, but he did not make any change in his disposition. After a few days all the daughters except Rohiṇī went to the palace of Dakṣa and told him that they were going to stay with him. This time Dakṣa got angry and called Candra and cursed him to become a sick man (of consumption).

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From that day onwards Candra became a patient affected with consumption. All the vegetations in the world began to weaken. It appeared that the world was about to be destroyed. So the gods approached Dakṣa and requested him to show some leniency towards Candra. Dakṣa 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 Prabhāsa tīrtha and Sarasvatī tīrtha and dipped in water. He began to recover from that day. It is according to the curse of Dakṣa that Candra (Moon) waxes and wanes. (M.B. Śalya Parva, Chapter 35).

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5) Other information.
(1) Dakṣa has another name 'Kan'. "Dakṣa the Prajāpati is a son of ten fathers. He has two names. They are Dakṣa and Kan." (M.B. Śānti Parva, Chapter 208, Stanza 7).
(2) When the emperor Pṛthu milked the earth, Dakṣa was crowned as the King of the subjects. (See under Pṛthu).
(3) It occurs in Mahābhārata, Sabhā Parva, Chapter 11, Stanza 18, that Dakṣa was a member of the assembly of Brahmā.
(4) Dakṣa was one of those who visited Bhīṣma in his bed of arrows. (M.B. Śānti Parva, Chapter 47).
(5) Mention is made in Mahābhārata, Śānti Parva, Chapter 166 that the devas, the manes, the gandharvas, the celestial maids, the Rākṣasas, animals and birds, fishes and all living creatures were born from the daughters of Dakṣa.

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DAKṢASĀVARNI. The name of the ninth Manu. During the regime of this Manu, there will be three classes of devas (gods) called the Parṇas, the Marīcigarbhas and the Sudharmans. Each of these gaṇas or classes will consist of twelve devas or gods. Indra, their King will be known as Adbhuta. He will be mighty and powerful. In that Manvantara (age of the Manu) Savana, Dyutimān, Bhavya, Vasu, Medhātithi, Jyotiṣmān and Satya will be the Saptarṣis (the seven hermits) and Dhṛtaketu, Dīptiketu, Pañcahasta, Nīrāmaya, Pṛthuśrava and others will be the sons of Manu, Dakṣasāvarṇi. (Viṣṇu Purāṇa, Aṃśa 1, Chapter 2).

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DĀKṢĀYAṆI. Daughter of Dakṣa. This name is generally used for all the daughters of Dakṣa. Occasionally this name is used for the grand daughters of Dakṣa also.

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DAKṢIṆĀ. A daughter, born to Prajāpati Ruci, by his wife Ākūti. The first Manu was Svāyambhuva, the son of Brahmā. He accepted Śatarūpā, his sister who became sinless by penance, as his wife. Śatarūpā gave birth to two sons Priyavrata and Uttānapāda, and two daughters, Prasūti and Ākūti. Of these two daughters, Prasūti was given to Prajāpati Dakṣa and Ākūti to Prajāpati Ruci. Ākūti gave birth to twins, a son named Yajña and a daughter named Dakṣiṇā. To Yajña twelve sons were born by Dakṣiṇā. They were a class of devas (gods) called the Yāmas in the regime of Manu Svāyambhuva (Viṣṇu Purāṇa, Aṃśa 1, Chapter 7). Now Dakṣiṇā is worshipped as a goddess. The same Dakṣiṇā was reborn in the Goloka under the name Suśīlā. At that time she was a cowherd woman and friend of Rādhā. She liked to talk with Śrī Kṛṣṇa. One day Rādhā saw her sitting in the lap of Śrī Kṛṣṇa, engaged in sexual sports, in a secluded place. When Suśīlā saw that Rādhā had found them out, she became dumbfounded with shame, and sat with bowed head. Śrī Kṛṣṇa slowly placed Suśīlā devi down and instantly vanished. The angry Rādhā cursed Suśīlā to become ashes if ever she entered the Goloka again. Then Rādhā ran about everywhere in search of Śrī Kṛṣṇa, but he could not be found.

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Immediately after the curse, Suśīlā got down from the Goloka and began to worship Mahālakṣmī with devotion and meditation and very severe fast and vow. After a long time Mahālakṣmī appeared to her and blessed her, and Suśīlā became absorbed in Mahālakṣmī. Since the absorption of Suśīlā devī, who was the rebirth of Dakṣiṇādevī, in Mahālakṣmī, the sacrifice of the devas (gods) became fruitless. They were much grieved. They all went to Brahmā to find a solution. As the matter was serious Brahmā meditated upon Viṣṇu, who became pleased with Brahmā and to save the devas, he attracted Dakṣiṇādevī from the body of Mahālakṣmī and gave her as a present to Brahmā. Brahmā gave that devī (goddess) to Yajñapuruṣa (the god of sacrifice) so that the sacrifices of gods might become fruitful. When Yajñapuruṣa 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 devī 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 Yajñapuruṣa and Dakṣiṇā who awards fruits to all actions. The learned men say that Yajñapuruṣa, Dakṣiṇādevī and Phalada divide the fruits of actions among the doers. (Devī Bhāgavata, Skandha 9).

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DAKṢIṆĀGNI. A strong wind born from the fire Pāñcajanya. (M.B. Vana Parva, Chapter 229, Stanza 6).

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DAKṢIṆAKAILĀSA. Kālahasti, Triśivaperoor and Trikoṇamala are known by the name Dakṣiṇakailāsa.

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DAKṢIṆAMALLA. A country in ancient India. This country is called Mallarājya. Its capital was Kuśinagara or Kuśīnara. In Mahābhārata mention is made that Bhīmasena, during his conquest brought this country under control. (M.B. Sabhā Parva, Chapter 30).

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DAKṢIṆAPĀÑCĀLA. A place famous in the Purāṇas. This place lies to the south of the Ganges up to the river Campat. It is mentioned in Mahābhārata Sabhā Parva, Chapter 14, Stanza 27, that the King of this country fled to the south fearing Jarāsandha. Pāñcāla lies to the south and north of the Ganges. But the country was divided into two when Droṇa defeated Drupada the King of Pāñcāla, and took away him the part of the country north of the Ganges. After that, the part taken by Droṇa was called Uttarapāñcāla and the part south of the Ganges was called Dakṣiṇapāñcāla. (M.B. Ādi Parva, Chapter 137).

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DAKṢIṆASINDHU. A holy place. This place is on the shore of the southern sea. If one visits this place and takes bath there he will get the fruits of performing the sacrifice of Agniṣṭoma, and the opportunity of travelling by the aeroplane of the gods. (M.B. Vana Parva, Chapter 82, Stanza 53).

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DAKṢIṆĀTYAS. The people of South India. It is mentioned in Mahābhārata, Udyoga Parva, Chapter 158, Stanza 2, that at the time of the composing of the Mahābhārata, the leader of the Dakṣiṇātyas was the emperor Bhīṣmaka.

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DALA. The son of King Parīkṣit of the dynasty of Ikṣvāku. The mother of Dala was Suśobhanā, the daughter of the King of Maṇḍūka. Dala had an elder brother called Śala. Dala became king when Śala was killed. Hermit Vāmadeva was the priest of this King. (MB. Vana Parva, Chapter 192). See Parīkṣit II.

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DĀLBHYA (BAKADĀLBHYA). A Maharṣi of Naimiṣāraṇya. In Vāmana Purāṇa, there is a story of how this sage once performed a homa and burnt Dhṛtarāṣṭra’s kingdom in the sacrificial fire.

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Long ago some of the sages of Naimiṣāraṇya approached Dhṛtarāṣṭra with a request for some money. Their leader was the sage Dālbhya (Baka). It was he who begged Dhṛtarāṣṭra for money. The King not only refused to give money, but also insulted the sage. Provoked at this, Dālbhya began performing a homa in which Dhṛtarāṣṭra’s kingdom was the havis in the form of sliced meat. This homa was performed in Avakīrṇamahātīrtha at Pṛthūdaka. 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 Dālbhya’s homa. Dhṛtarāṣṭra at once proceeded with rich presents to propitiate Dālbhya at Avakīrṇamahātīrtha. Dālbhya was pleased and as desired by the King, performed homa with milk and honey and revived all those who had died. (Vāmana Purāṇa, Chapter 39).

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Mahābhārata, Sabhā Parva, Chapter 4, Verse 11 says that this maharṣi flourished in Yudhiṣṭhira’s assembly. On another occasion, he is referred to, as coming to Dyumatsena, the father of Satyavān. At that time, he comforted Dyumatsena by saying that Satyavān would be blessed with longevity. (M.B. Vana Parva, Chapter 298, Verse 17).

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DĀLBHYAM. A holy place in North India. (M.B. Vana Parva, Chapter 58, Verse 12).

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DĀLBHYAGHOṢA. Another name for the holy āśrama, Dālbhyam.

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DAMA I. The brother of Damayantī. No other information about Dama is available in the Purāṇas.

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DAMA II. A hermit. He was one of the hermits who came to visit Bhīṣma when he was lying on the bed of arrows. (M.B. Anuśāsana Parva, Chapter 26, Stanza 4).

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DAMA. See Śambara.

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DAMĀ. A female attendant of Subrahmaṇya. (M.B. Śalya Parva, Chapter 46, Verse 5).

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DĀMACANDRA. A King. He was a mighty hero and a friend of Dharmaputra. (M.B. Droṇa Parva, Chapter 158, Verse 40).

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DAMAGHOṢA. The father of Śiśupāla, the King of Cedi. (M.B. Ādi Parva, Chapter 186, Stanza 86).

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DAMANA I. A brother of Damayantī. In Mahābhārata, Vana Parva, Chapter 53, Stanza 8 it is mentioned that King Bhīma had a daughter named Damayantī, and three sons named Dama, Dānta and Damana.

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DAMANA II. A hermit. Bhīma the King of Vidarbha pleased this hermit, who blessed the King and said that he would get children. Accordingly the king got Damayantī as his daughter and Dama, Dānta and Damana as his sons. (M.B. Vana Parva, Chapter 53).

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DAMANA III. The son of the King Paurava. Dhṛṣṭadyumna killed Damana in the battle of Bhārata. (M.B. Bhīṣma Parva, Chapter 61, Stanza 20).

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DAMANA IV. A son of Bharadvāja. After the investiture with the Brahma string (upanayana) Damana started on a travel. On the way near Amara-kaṇṭaka he met with the hermit Garga who talked to him about the glory of Kāśi. 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 Purāṇa, Chapter 2, 4, 74).

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DAMANAKA I. One of characters in a story, of Pañcatantra. (See Mitrabhedam).

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DAMANAKA II. A daitya (asura) Mahāviṣṇu in his incarnation as Matsya (Matsyāvatāra), killed this asura who was a dweller of the sea. Viṣṇu threw the body of the asura into the earth. By the touch of the Lord the body became fragrant and it was changed to a plant which is known as (Kozhunnu or Kozhuntu) Damanakam. (Skanda Purāṇa).

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DAMANAKAM. The Tātiri tree (Grislea Tomentosa). The ceremony of worshipping this tree is called Damanakārohaṇavidhi. The Grislea tree is supposed to be Bhairava, who had been changed to a tree by the curse of Śiva. A story to this effect occurs in the Purāṇas. Bhairava was formed from the anger of Śiva. Bhairava, against the will of Śiva, destroyed the devas, and so Śiva cursed him and turned him to a Tātiri tree. It is called Damanaka because Bhairava tried to do ‘damana’ (restraint or punishment) to the gods.

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Bhairava felt sorry at the curse of Śiva. He requested Śiva to withdraw the curse. At last Śiva had pity on him and said that all would worship Damanaka tree. The method of that worship is called Damanakārohaṇavidhi. It is given below:

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This tree should be worshipped on the seventh or thirteenth lunar day. The worshipper should go to the tree, with those who recite mantras and spells. After the worship is over the worshipper should say, “O, Tree, which has originated by the power of Hari, you come to my presence. On behalf of Śiva, and by his order, I have to take you home.” Saying thus the tree should be taken home and consecrated in the evening in accordance with the rituals. In the house, the Sun, Śiva and Agni should be evoked and worshipped and then the root of the tree should be planted in the Īśāna (N.E. point) corner of the house and when it is planted, the spell or incantation of Vāmadeva Mantra or Śiromantra 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:

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Āmantritosi deveśa
prātaḥ kāle mayā prabho/
Kartavyastapaso lābhāḥ
Pūrṇam sarvam tavājñayā.//

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After that at dawn he should take bath and with oblations of sweet-smelling flowers etc. should worship Śiva. This is Damanakārohaṇavidhi. (Agni Purāṇa, Chapter 80).

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DAMAYANTĪ Daughter of Bhīma the King of Vidarbha. The most noble of all the Indian heroines, Damayantī has secured a place in the literatures of almost all the languages in the world. The famous hero Nala is her huband.

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1) The background of the story of Nala. During the time of the forest life of the Pāṇḍavas, Arjuna had gone to Kailāsa to do penance before Śiva for getting divine weapons. The rest of the Pāṇḍavas spent the time till the arrival of Arjuna, in sorrow and sadness. They spent miserable days one by one. At that time the hermit Bṛhadaśva visited them. They welcomed the hermit. In the midst of their conversation Dharmaputra told the hermit with tears that he was the most unhappy man in the world. Hearing this the hermit told them the story of Nala, to console the Pāṇḍavas.

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2) The birth of Damayantī. The King Bhīma of Vidarbha was childless for a long time. While the King was spending sorrowful days, as he had no children, a hermit named Dama reached his palace. The King welcomed the hermit. Seeing the sorrow of the King the hermit blessed the King and the queen, and as a result a daughter named Damayantī and as her brothers three sons Dama, Dānta and Damana were born to them.

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3) The Svayaṃvara (marriage) of Damayantī. During this period a son named Nala was born to Virasena the King of Niṣadha. The child was an expert in the game of dice and he would speak only truth. He grew up and became a youth.

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Once the swans which came to the palace of Damayantī 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 Damayantī. Thus they fell in love with each other. Nala also started for Kuṇḍinapurī, the capital city of Vidarbha, to marry Damayantī. The devas (gods) Indra, Agni, Varuṇa and Yama, having heard of the beauty of Damayantī from Nārada, had gone Kuṇḍinapurī, to take part in the marriage. On the way they met Nala. They were aware of the fact that Damayantī was in love with Nala. So they called Nala and sent him to Damayantī with a message that Damayantī should accept one of the four gods as her husband. By the boon of invisibility, given by the Gods, Nala entered the room of Damayantī unseen by others and gave the message to Damayantī. But Damayantī did not agree to it. The Gods also entered the nuptial hall and took their seats in the shape of four Nalas. Damayantī 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 Damayantī put the garland on the neck of the real Nala and accepted him as her husband. Being much pleased with the behaviour and character of both Nala and Damayantī, the four gods blessed them. Agni promised to be near Nala whenever he thought of him. Yama said that Nala would always be righteous. Varuṇa said that Nala would obtain water at the thought of it. Indra blessed him saying that he would get mokṣa immediately after the completion of a yāga. The gods remained till the end of the marriage ceremony and then they departed. Nala and Damayantī lived in Kuṇḍinapurī.

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4) The hatred between Kali and Dvāpara. Hearing about the Svayaṃvara of Damayantī Kali and Dvāpara started for Kuṇḍinapurī. On the way they met Indra and the other gods, who were returning from the marriage of Damayantī. They told Kali and Dvāpara that Damayantī had accepted Nala as her husband. Kali and Dvāpara 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 Puṣkara to a game of dice. Puṣkara 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, Damayantī sent for the charioteer Vārṣṇeya and sent her son Indrasena and daughter Indrasenā to Kuṇḍinapurī. After leaving the children at Kuṇḍinapurī Vārṣṇeya engaged himself in a travel. After visiting several countries he reached Ayodhyā and became the charioteer of King Ṛtuparṇa.

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5) Nala and Damayantī to the forest. Puṣkara got the kingdom, wealth and everything that his elder brother, Nala, had possessed. The miserable Nala left everything he had and clad in only one cloth got out of the palace. His wife Damayantī followed him. They stayed outside the city for three days. Puṣkara made a proclamation that if anybody rendered any help to Nala he would be ruthlessly put to death. After that Nala stayed there for three more days, with only water for food and drink. Then he went to the forest. His wife followed him. They were hungry. Nala saw some golden birds. Nala wanted to catch them for food. So he took his only cloth and spread it on the ground. The birds took that cloth and flew away. Those birds were the dices used in the game. They were influenced by Kali. The miserable and hungerstricken Nala asked his wife Damayantī to go with the caravan traders who were going to Avanti and save herself. But she did not consent to go away from him.

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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 Damayantī and leaving her in the inn he went away.

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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 Damayantī. 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.

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6) Damayantī 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 Damayantī. 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 Subāhu. Thinking her to be a mad woman the street boys were following her. The queen saw the woman surrounded by street boys and felt pity for her. She sent her maid and brought her to the palace. Without revealing that she was the queen of King Nala, she told everything else to the queen. The queen consoled her and said that she would get her husband back. She invited Damayantī to stay in the palace till she got her husband back. Damayantī 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. Brāhmaṇas may come and see me only in connection with the search for my husband. This is my vow." The queen agreed to her conditions and made her the attendant of her daughter Sunandā.

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7) Nala in Ayodhyā. Nala filled with sorrow was walking along the forest when he saw a wild fire. From the midst of the fire somebody was calling Nala by name and crying. When Nala approached the fire, he saw the great and famous serpent Karkoṭaka lying entwined in the flames. Karkoṭaka the King of the Nāgas had once deceived Nārada, 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, Karkoṭaka was remaining in that forest without moving. Then the forest caught fire. Karkoṭaka being unable to move had to remain in the fire. Nala immediately saved Karkoṭaka from the fire and with that he was absolved from the curse of Nārada. Karkoṭaka asked Nala to walk forward, counting the steps. When Nala counted ten, Karkoṭaka 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 Ṛtuparṇa the King of Ayodhyā and tell him that you are Bāhuka a charioteer. You must give Ṛtuparṇa the spell 'Aśvahṛdaya mantra' and get from him the spell 'Akṣahṛdayamantra'. 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 Karkoṭaka gave Nala two divine garments and then disappeared.

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Nala started for Ayodhyā. He reached the palace on the tenth day. There he was employed as the horse keeper of Ṛtuparṇa on a pay of hundred pieces of gold. Thus he stayed there under the name Bāhuka. Vārṣṇeya and Jīvala who were the horse-keepers of Ṛtuparṇa upto that time, were placed under Bāhuka.

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Bāhuka used to recite a poem every evening when he returned from his work.

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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?

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Hearing this song of lamentation everyday, once his assistant Jīvala asked Bāhuka, whom he was reciting the poem about. Bāhuka 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."

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8) Damayantī in Kuṇḍinapura. At this time Damayantī was living in the palace of Cedi, as the maid of princess Sunandā. King Bhīma became very sorry not knowing where Nala and Damayantī 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 Brāhmaṇs, and villages. He proclaimed that so many cows would be given even to those who could give any information about them. Hearing this Brāhmaṇas went in all directions and Sudeva, one of them, reached the Kingdom of Cedi. He recognized Damayantī who was like fire inside the cover of smoke. When Damayantī was alone Sudeva approached her and said that he had come from Vidarbha and that he was a friend of Damayantī’s brother. Damayantī recognized Sudeva and she cried aloud. Sunandā 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 Damayantī, to the queen. When they heard the story all the women in the harem cried. Then with tears the queen said, “Hear this, Damayantī, your mother and myself are the two daughters of Sudama the King of Daśārna. Father gave your mother to Bhima the King of Vidarbha and me to Virabāhu the King of Cedi. I have seen you when you were an infant.”

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When the King of Cedi knew everything he sent Damayantī in a palanquin to Vidarbha.

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9) The search for Nala. Damayantī 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 Parṇāda 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 Rtuparṇa the King of Ayodhyā. There I made enquiries about Nala the husband of Damayantī, in the presence of the King. But nobody gave me any answer. When I returned Bāhuka the charioteer of Rtuparṇa followed me. An ugly man with short hands, an expert in driving horses, and an excellent cook, he asked me several questions about Damayantī.”

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When Damayantī heard this she had horripilation. She secretly went to her mother and compelled her to send Sudeva the Brāhmaṇa to Ayodhyā. Her mother consented. She called Sudeva, in the presence of her mother and told him to go to Ayodhyā and tell Rtuparṇa that the second svayaṃvara (marriage) of Damayantī would take place before sunrise next day and that he should come earlier. Sudeva instantly went to Ayodhyā.

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Rtuparṇa, hearing the words of Sudeva, wanted Bāhuka to take him in the chariot to Vidarbha within the period of a day time for the second svayaṃvara of Damayantī. Nala consented with a breaking heart. Immediately they started. Vārṣṇeya 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 Bāhuka, 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 ‘Akṣahṛdaya’. It was with this art that the King calculated the number of leaves in the tree, at one look. Bāhuka drove the chariot with the speed of wind because he had known the art called ‘Aśvahṛdaya’. Then and there, Bāhuka taught the King the art of ‘Aśvahṛdaya’ and the King taught Bāhuka the art of ‘Akṣahṛdaya’. The moment Nala learned Akṣahṛdaya Kali vomitted the poison of Karkoṭaka 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.

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Rtuparṇa, Vārṣṇeya and Bāhuka reached Kuṇḍinapura in the evening. When the sound of the chariot of Nala reached the ears of Damayantī her heart bumped with joy. The chariot was stopped and Rtuparṇa entered the palace. The King Bhima welcomed Rtuparṇa heartily. As there was no sign of any preparation for the svayaṃvara (marriage) Rtuparṇa understood that some sort of trick had been played on him.

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10) Test of Nala. Damayantī sent her maid Keśinī to Bāhuka to watch him. Keśinī had a secret talk with Bāhuka. Though Nala did not reveal himself, he cried when she talked about Damayantī. Keśinī returned to Damayantī and told her what she had heard and seen. Damayantī became more and more convinced that Bāhuka was Nala himself So she sent Keśinī again to Nala. She discovered the following facts about Bāhuka, after a keen observation, and made a report of them.

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(1) Bāhuka does not stop to pass through even a small door. The upper sill lifts by itself for him to pass through.

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(2) He gets enough room for him to pass through even a big crowd.

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(3) Empty pots are filled with water at a look from him.

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(4) When he stretches out a grass to the sun, it catches fire.

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(5) Fire does not burn him even if he touches it.

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(6) When he crushes a flower, it blooms more beautiful and fragrant than before.

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When Keśinī said all these facts to Damayantī, she became fully convinced that Bāhuka was none other than Nala himself. Damayantī sent Keśinī again to Bāhuka to get some meat cooked by him. Damayantī tested the taste of the meat brought by Keśinī and she knew that the food was cooked by Nala. She sent Keśinī again to Bāhuka with her children. Seeing Indrasena and Indrasenā coming to him, Bāhuka ran to them, gathered them and embraced them and cried aloud. Then he told Keśinī that he had done so because the children were just like his two children.

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11) Reunion. After having tested Bāhuka so far Damayantī sent Keśinī to her mother to tell her everything, and to say that she was convinced of the fact that Bāhuka was none other than Nala and that the difference was only in shape and to request that she may be permitted to see Bāhuka in person. The queen informed the King of all these facts. With the permission of her parents Bāhuka was brought to the room of Damayantī. The moment Bāhuka saw Damayantī he began to shed tears. Damayantī also was filled with emotion. But she told him thus :—

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“Bāhuka, have you seen a man who had left his sleeping wife in the forest ? Who else, but Nala the famous and the righteous would discard his blameless and loving wife who had been sleeping, with fatigue and hunger in a lonely place? Have I done anything wrong to him in my younger days so that he should leave me in the forest when I was sleeping? Leaving aside real gods I married him. I worshipped, him. I had children from his blood and now he has abandoned me. In the presence of Gods and with fire as witness, holding my hands he had taken a vow that he would support and protect me. Where has that vow gone?" At these words Bāhuka shed tears for a long time. Then he told her all that had happened to him since their separation. Damayantī requested Nala, not to have any misconception regarding the idea of a second svayaṃvara; she said to him that she committed no wrong and that her fidelity and loyalty had undergone no change. At that time Vāyu (the wind-god) in an etherial voice said "Damayantī has committed no sin". Immediately Nala put on the divine clothes given by Karkoṭaka and regained his original form. Damayantī embraced Nala and cried aloud. The king her father, mother and the people of the city all ran to them.

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Next day Ṛtuparṇa 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 Niṣadha. Reaching there Nala challenged Puṣkara for a game of dice. Puṣkara refused the challenge. Nala took his sword to cut Puṣkara into two. Finally Puṣkara agreed to play. At the first cast of the dice the life and the kingdom of Puṣkara fell into the hands of Nala. But Nala did not kill Puṣkara; instead, he embraced him. Nala became King. Damayantī and the children reached Niṣadha. Nala ruled the country with more happiness and prosperity than before. (Mahābhārata, Vana Parva, Chapters 52 to 79).

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DAMAYANTĪ II. The daughter of Pramloca. See Viśvakarmā, 2nd para.

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ḌAMBARA. One of the two attendants given by Brahmā to Subrahmanya. The other attendant's name is Āḍambara. (M.B. Śalya Parva, Chapter 45, Verse 39).

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ḌAMBHA. A dānava or asura. Ḍambha was the son of Vipracitti an asura born to Kaśyapa by his wife Danu. This Ḍambha is the father of Śaṅkhacūḍa, an asura. Ḍambha received from their teacher Śukra, the spell known as the famous Viṣṇumantra and went to Puṣkara-tīrtha and did penance there for one lac of years. It was due to this penance that the son Śaṅkhacūḍa was born to him. (Devī Bhāgavata, Skandha 9).

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