Garga
One of the greatest sages of the Puranic times.
Garga was the son of Rishi Bharadwaja and Susheela.He was better known as Garga
Muni.He was the family priest of the
family of Nanda (the foster-father of Krishna).He named Krishna as
"Krishna" after receiving the name by meditation. From the Vishnu
Purana and other Puranas, one understands that although basically of Kshatriya
origin, a branch of Gargas became brahmins and migrated westwards and joined
the Yavanas (Ionians). This could be the possible reason that later day Indians
referred to Greek mathematicians and astronomers as Gargacharyas while they
also maintained that a Vridha-Garga (Earlier or Older Garga) was the pioneer in
astronomy.
Gargi is celebrated female sage Vachaknavi, born in the family of Garga.
Garga the sage is the writer of Garga Samhita.
Gargi is celebrated female sage Vachaknavi, born in the family of Garga.
Garga the sage is the writer of Garga Samhita.
Gargi
Gargi Vachaknavi was an ancient Indian female philosopher,
daughter of sage Vachaknu, and born in the family of Garga, circa 800 - 500
BCE.
Gargi is mentioned in the Sixth and the Eighth Brahmana of Brihadaranyaka Upanishad, where the brahmayajna, a philosophic congress organized by King Janaka of Videha is described, she challenged the sage Yajnavalkya with perturbing questions on the atman (soul)[1][3]. In Vedic literature, she is honored as one of the great natural philosophers.
Gargi composed several hymns that questioned the origin of all existence. Yogayajnavalkya Samhita, a classical text on Yoga is a dialogue between sage Yajnavalkya and Gargi
Gargi was one of the Navaratnas in the court of King Janaka of Mithila.
Gargi is mentioned in the Sixth and the Eighth Brahmana of Brihadaranyaka Upanishad, where the brahmayajna, a philosophic congress organized by King Janaka of Videha is described, she challenged the sage Yajnavalkya with perturbing questions on the atman (soul)[1][3]. In Vedic literature, she is honored as one of the great natural philosophers.
Gargi composed several hymns that questioned the origin of all existence. Yogayajnavalkya Samhita, a classical text on Yoga is a dialogue between sage Yajnavalkya and Gargi
Gargi was one of the Navaratnas in the court of King Janaka of Mithila.
Grisamada
Grtsamada
(Sanskrit: ग्र्त्समद) is a rishi, credited with most of Mandala 2 of the Rigveda (36 out of
43, hymns 27-29 being attributed to his son Kurma and 4-7 to Somahuti).
Grtsamada was a son of Shunahotra of the family of Angiras, but by Indra's will
he was transferred to the Bhrigu family.
In the plural, the name refers to the clan of Grtsamada, so used in RV 2.4, 19, 39, 41.
In the plural, the name refers to the clan of Grtsamada, so used in RV 2.4, 19, 39, 41.
Jaimini
Jaimini was an ancient rishi (sage), who was a
great philosopher of the Mimansa school of Indian philosophy. He was the
disciple of the great Rishi Veda Vyasa, the son of Rishi Parashara.
Important works of Jaimini
Purva Mimamsa Sutras
Jaimini is most known for his great treatise Purva Mimamsa Sutras (“First Reflection”), or Karma-mimamsa (“Study of [Ritual] Action”), a system that investigates the nature of Vedic injunctions. The text founded the Purva-Mimamsa school of Ancient Indian philosophy, one of the six Darsanas or schools of Ancient Indian philosophy.
Dated to ca. the 3rd century BC, the text contains about 3,000 sutras and is the foundational text of the Mimamsa school. The text aims at an exegesis of the Vedas with regard to ritual practice (karma) and religious duty (dharma), commenting on the early Upanishads. Jaimini's Mimamsa is a ritualist counter-movement to the mysticist Vedanta currents of his day. He was commented upon by Śābara in the early centuries CE.
Jaimini Bharata
He is also considered the author of epic work, Jaimini Bharata, which presents a version of Mahabharata, which most known for its Aswamedha parva.
Jaimini Sutras
The Jaimini sutras, or Upadesha Sutras, is a classic work, rated as next only to the Brihat Parashara Hora Sashtra, to which he gave an extended commentary, thus giving birth to "Jaimini system of astrology".
Other Mentions
Samaveda
When Rishi Veda Vyasa divided ancient vedic hymns into four parts based on their use in the sacrificial rites, and taught them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu, Samaveda was transmitted to rishi Jaimini.
"He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda."
- Brahmanda Purana 1.4.21
Markandeya Purana
One of the major puranas, the Markandeya Purana, is presented as a dialogue between sage Jaimini and Markandeya.
Important works of Jaimini
Purva Mimamsa Sutras
Jaimini is most known for his great treatise Purva Mimamsa Sutras (“First Reflection”), or Karma-mimamsa (“Study of [Ritual] Action”), a system that investigates the nature of Vedic injunctions. The text founded the Purva-Mimamsa school of Ancient Indian philosophy, one of the six Darsanas or schools of Ancient Indian philosophy.
Dated to ca. the 3rd century BC, the text contains about 3,000 sutras and is the foundational text of the Mimamsa school. The text aims at an exegesis of the Vedas with regard to ritual practice (karma) and religious duty (dharma), commenting on the early Upanishads. Jaimini's Mimamsa is a ritualist counter-movement to the mysticist Vedanta currents of his day. He was commented upon by Śābara in the early centuries CE.
Jaimini Bharata
He is also considered the author of epic work, Jaimini Bharata, which presents a version of Mahabharata, which most known for its Aswamedha parva.
Jaimini Sutras
The Jaimini sutras, or Upadesha Sutras, is a classic work, rated as next only to the Brihat Parashara Hora Sashtra, to which he gave an extended commentary, thus giving birth to "Jaimini system of astrology".
Other Mentions
Samaveda
When Rishi Veda Vyasa divided ancient vedic hymns into four parts based on their use in the sacrificial rites, and taught them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu, Samaveda was transmitted to rishi Jaimini.
"He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda."
- Brahmanda Purana 1.4.21
Markandeya Purana
One of the major puranas, the Markandeya Purana, is presented as a dialogue between sage Jaimini and Markandeya.
Jamadagni
Lamadagni, (Sanskrit: जमदग्नि) is one of the Saptarishis (Seven Great Sages Rishi)
in the seventh, i.e the present Manvantara. He was a descendant of the sage
Bhrigu, one of the Prajapatis created by Brahma, the God of Creation.
Jamadagni has five children with wife Renuka, the youngest of whom was Parashurama, an Avatara of Lord Vishnu.
Jamadagni has five children with wife Renuka, the youngest of whom was Parashurama, an Avatara of Lord Vishnu.
Execution of Renuka
Renuka was such very devoted wife and the power of
her chastity was manifest. Such was this power, that she used to fetch water
from the river in a pot made of unbaked clay every day. The pot would hold
together because of her devotion to her husband.
One day, when she was at the river, a handsome Gandharva happened to be passing by in the sky, in his chariot. Smitten with desire for this handsome youth, for merely an instant, the damage to her powers was done. The unbaked pot that she was carrying, dissolved into the river. She was no longer chaste of mind. Afraid to go back to her husband, she waited at the river bank.
Meanwhile Jamadagni, who was waiting for fresh water to begin his morning sacrifices, noticed that his wife had not yet returned from the river. By his yogic powers, he divined all that had taken place. Exceedingly angry with his wife, he called his eldest son, told him what had happened and asked him to execute his mother. Horror-stricken, his son refused to perform this deed. He then asked all of his sons, in the order of their seniority, to execute their mother. While all the elder sons refused (and so Sage Jamadagni turned them to stone), only his youngest son, Parashurama, ever-obedient and righteous, at once beheaded his mother with his axe.
Jamadagni, pleased, offered to grant two boons to Parashurama, who at once asked that his mother be restored to life and his brothers to be unturned from stone and accepted into the family again. Impressed by his son's devotion and affection for his family, Jamadagni granted this boon and many others.
Jamadagni was later killed by a Kshatriya king Kartavirya Arjuna, over a dispute over a divine calf named kamadhenu.However Jamadagni was restored to life by Lord Shiva, as he was among a saptarishi and his devout worshipper(as quoted in Shiva Mahapurana).
One day, when she was at the river, a handsome Gandharva happened to be passing by in the sky, in his chariot. Smitten with desire for this handsome youth, for merely an instant, the damage to her powers was done. The unbaked pot that she was carrying, dissolved into the river. She was no longer chaste of mind. Afraid to go back to her husband, she waited at the river bank.
Meanwhile Jamadagni, who was waiting for fresh water to begin his morning sacrifices, noticed that his wife had not yet returned from the river. By his yogic powers, he divined all that had taken place. Exceedingly angry with his wife, he called his eldest son, told him what had happened and asked him to execute his mother. Horror-stricken, his son refused to perform this deed. He then asked all of his sons, in the order of their seniority, to execute their mother. While all the elder sons refused (and so Sage Jamadagni turned them to stone), only his youngest son, Parashurama, ever-obedient and righteous, at once beheaded his mother with his axe.
Jamadagni, pleased, offered to grant two boons to Parashurama, who at once asked that his mother be restored to life and his brothers to be unturned from stone and accepted into the family again. Impressed by his son's devotion and affection for his family, Jamadagni granted this boon and many others.
Jamadagni was later killed by a Kshatriya king Kartavirya Arjuna, over a dispute over a divine calf named kamadhenu.However Jamadagni was restored to life by Lord Shiva, as he was among a saptarishi and his devout worshipper(as quoted in Shiva Mahapurana).
Kambhoja
Sage Kambhoja or Kumbhoja (i.e. Kambojas) finds
reference in southern Indian recensions of Ramayana. He seems to have lived
somewhere on the banks of river Godavari, in south-west India during Ramayana
times. Ancient Sanskrit references indicate that ancient Kambojas were closely
connected with Vasishtha. These ancient texts also reveal that the Kambojas and
some other allied Iranian tribes from north-west came to the aid of Vasishtha
clan at the time of crisis. It therefore, appears probable that Vasishthas may
have acted as Purohits/religious teachers to the Kambojas and the latter may
have regarded them as their spiritual guides or gurus. It also appears likely
that the Vasishtha Brahmanas were chiefly responsible for the learning and
scholarship found among the ancient
Kambojas. Ramayanic sage Kumbhoja or Kambhoja appears to be a close friend of
sage Agasti. Sage Agasti was brother of sage Vasishtha and was living as a
hermit in Dakshinapatha. Rama, Lakshmana and Sita had paid visit to the
hermitage of sage Kambhoja, from there they had proceeded to Panchavati during
their Vanwasa period before Sita was abducted by Sri Lankan king Ravana.
Some Buddhist inscriptions found in the Pal caves located about a mile north-west of Mhar in Kolaba district of Maharashtra, in Bombay Presidency, contains a reference to a Chief of a Kamboj dynasty as ruling in Kolaba (near Bombay) probably around first century of Christian era.
There is still a Kumbhoj (Kambhoj) village and the Hills known by the same name in Alta sub-division (taluq) in Maharashtra.
Some Buddhist inscriptions found in the Pal caves located about a mile north-west of Mhar in Kolaba district of Maharashtra, in Bombay Presidency, contains a reference to a Chief of a Kamboj dynasty as ruling in Kolaba (near Bombay) probably around first century of Christian era.
There is still a Kumbhoj (Kambhoj) village and the Hills known by the same name in Alta sub-division (taluq) in Maharashtra.
Kambu Swayambhu (Kaundinya)
Kambu Swayambhuva (or Kaundinya) was a Hindu sage
prince of Kamboja lineage who finds mention along with sage Agastya, Kaundinya
Swayambhuva, king Rajendra Chola, king Ashoka Maurya and king Pushyamitra
Shunga in Shloka-22 in Ekamata Stotra. The legend holds that Kambu Swayambhuva
was a learned prince who had initially been an Indian king. He had ventured
into the Far East and entered an area having jungles that was being ruled by a
king of Naga lineage. Defeating the Naga
king, prince Kambu married his daughter Mera and developed the land into a
fertile and flourishing country. The combination of Kambu and Mera names is
said to have given rise to the name Khmer (Kambu + Mera =Khmer) according to
George Coedes [1]. Sage-prince Kambu of the Cambodian legends, to all
probability, belonged to the Kamboja lineage[2] and appears to have sailed from
Indian subcontinent, probably from Saurashtra/Gujarat on the west coast of
India and established a small Kamboja kingdom in Bassac around Vat-Ph'u hill in
Mekong Basin. In ancient Chinese accounts, this kingdom is known as Chenla. The
time frame for this event could be the later half of 4th c AD. Sage prince
Kambu was succeeded by his little son Shrutavarma Kambuja who ruled in 5th
century AD. Shrutavarma was succeeded by his son Shreshthavarma Kambuja who was
followed by king Viravarma Kambuja. Princess Kambujarajalakshmi (fortune of the
kings of the Kambujas), the queen of prince Bhavavarman I, was from the line of
Kambu Swayambhuva and it was through her that Bhavavarman I inherited the royal
lineage and became king of Kambuja. The Kamboja power established by sage
prince Kambu in Indo-China, however, did see many ups and downs in the
succeeding centuries before culminating into Angkorean fame. Around 8th century
A.D, the kings of Shailendra dynasty seized control of Chenla (i.e. Kambuja)
but at the start of 9th century, the Kambuja family reasserted itself under a
capable Kamboja prince Jayavarman II, shook off the foreign yoke, unified the
Land Chenla and Water Chenla and renamed the unified country as Kambuja after
his family's lineage. Thus began the long line of Kambuja princes and also the
famed Angkorean period in Cambodian history which was to reach to very
splendorous and glorious heights in the succeeding centuries.
Prince Swayambhuva Kambu is claimed to be the eponymous ancestor of the Kambujas i.e. the royal family of Cambodia with celestial nymph Mera given to him by god Siva [3]. Princes of Kambodia expressly state themselves as Kambujas and to have descended from the lineage of Kambu.
As is otherwise also obvious, the name Kambu is stated to be a corruption of the standard Sanskrit term Kamboja.
Prince Swayambhuva Kambu is claimed to be the eponymous ancestor of the Kambujas i.e. the royal family of Cambodia with celestial nymph Mera given to him by god Siva [3]. Princes of Kambodia expressly state themselves as Kambujas and to have descended from the lineage of Kambu.
As is otherwise also obvious, the name Kambu is stated to be a corruption of the standard Sanskrit term Kamboja.
Kanada
It has been claimed that Kashyapa, later known as
Kanada (Sanskrit: कणाद;
also transliterated as Canada as well as other forms) was a Hindu sage and
philosopher who founded the philosophical school of Vaisheshika. He talked of
Dvyanuka (biatomic molecule) and tryanuka (triatomic molecule). He probably
lived around the 2nd century BCE, while other sources claim he lived in the 6th
Century BC. It is believed that he was born in Prabhas Kshetra (near Dwaraka)
in Gujarat, India.
His primary area of study was Rasavādam, considered to be a type of alchemy. He is said to have believed that all living beings are composed of five elements: water, fire, earth, air, ether. Vegetables have only water, insects have water and fire, birds have water, fire, earth and air, and Humans, the top of the creation, have ether - the sense of discrimination (time, space, mind) are one. He theorized that Gurutva was responsible for the falling of objects on the Earth.
Many believe that Kanada originated the concept of atom. An interesting story states that this theory occurred to him while he was walking with food in his hand. As he nibbled at the food in his hand, throwing away the small particles, it occurred to him that he could not divide the food into further parts and thus the idea of a matter which cannot be divided further came into existence. He called that indivisible matter as ' Anu ' .i.e. atom.
Adherents of the school of philosophy founded by Kanada considered the atom to be indestructible, and hence eternal. They believed atoms to be minute objects invisible to the naked eye which come into being and vanish in an instant. This Indian concept of the atom was developed independently[5] and possibly prior (depending on which dates one accepts for the life of Kanada) to the development of the idea in the Greco-Roman world. Indian theories about the atom are greatly abstract and enmeshed in philosophy as they were based on logic and not on personal experience or experimentation. Thus the Indian theories lacked an empirical base, but in the words of A.L. Basham, the veteran Australian Indologist “they were brilliant imaginative explanations of the physical structure of the world, and in a large measure, agreed with the discoveries of modern physics.”
According to author Dilip M. Salwi, "if Kanada’s sutras are analysed, one would find that his atomic theory was far more advanced than those forwarded later by the Greek philosophers, Leucippus and Democritus."
The actual historical existence of "Kanada" as an individual is uncertain.
His primary area of study was Rasavādam, considered to be a type of alchemy. He is said to have believed that all living beings are composed of five elements: water, fire, earth, air, ether. Vegetables have only water, insects have water and fire, birds have water, fire, earth and air, and Humans, the top of the creation, have ether - the sense of discrimination (time, space, mind) are one. He theorized that Gurutva was responsible for the falling of objects on the Earth.
Many believe that Kanada originated the concept of atom. An interesting story states that this theory occurred to him while he was walking with food in his hand. As he nibbled at the food in his hand, throwing away the small particles, it occurred to him that he could not divide the food into further parts and thus the idea of a matter which cannot be divided further came into existence. He called that indivisible matter as ' Anu ' .i.e. atom.
Adherents of the school of philosophy founded by Kanada considered the atom to be indestructible, and hence eternal. They believed atoms to be minute objects invisible to the naked eye which come into being and vanish in an instant. This Indian concept of the atom was developed independently[5] and possibly prior (depending on which dates one accepts for the life of Kanada) to the development of the idea in the Greco-Roman world. Indian theories about the atom are greatly abstract and enmeshed in philosophy as they were based on logic and not on personal experience or experimentation. Thus the Indian theories lacked an empirical base, but in the words of A.L. Basham, the veteran Australian Indologist “they were brilliant imaginative explanations of the physical structure of the world, and in a large measure, agreed with the discoveries of modern physics.”
According to author Dilip M. Salwi, "if Kanada’s sutras are analysed, one would find that his atomic theory was far more advanced than those forwarded later by the Greek philosophers, Leucippus and Democritus."
The actual historical existence of "Kanada" as an individual is uncertain.
Kanvas
Kanva (Sanskrit: कण्व káṇva) is a renowned rishi, author of several hymns of
the Rigveda, called a son of Ghora and one of the Angirasas. The Kanvas are the
descendants of Vasudeva Kanva. Kanva is also the name of a founder of a Vedic
shakha, of several princes and founders of dynasties and several authors. The
Kanvas are also a class of evil spirits,
against whom hymn 2.25 of the Atharvaveda is used as a charm.
Kapila
Kapila (Hindi: कपिल ऋषि) was a Vedic sage credited as one of the founders
of the Samkhya school of philosophy. He is prominent in the Bhagavata Purana,
which features a theistic version of his Samkhya philosophy.[1] Traditional
Hindu sources describe him as a descendant of Manu, a grandson of Brahma, and
an avatar of Vishnu. The Bhagavad Gita depicts Kapila as a yogi hermit with
highly developed siddhis, or spiritual powers.
Many of the details about sage Kapila's life are described in Book 3 of the Bhagavata Purana, where it is mentioned that his parents were Kardama Muni and Devahuti. After his father left home, Kapila instructed his mother, Devahuti in the philosophy of yoga and devotional worship of Lord Vishnu, enabling her to achieve liberation (moksha). Kapila's Sankhya is also given by Krishna to Uddhava in Book 11 of the Bhagavata Purana, a passage also known as the "Uddhava Gita".
Kapila is also mentioned by Krishna in the Bhagavad Gita:
Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.(10.26)
Birth of the Ganges
Kapila is a major figure in the story associated with the descent of the Ganga (Ganges) river from heaven. King Sagara, an ancestor of Rama, had performed the Aswamedha yagna (Horse-sacrifice) ninety-nine times. On the hundredth time the horse was sent around the earth Indra, the King of Heaven, grew jealous and kidnapped the horse, hiding it in the hermitage of Kapila.
The 60,000 sons of Sagara found the horse, and believing Kapila to be the abductor assaulted him. Kapila turned his assailants to ashes. Anshuman, a grandson of King Sagara, came to Kapila begging him to redeem the souls of Sagara's 60,000 sons. Kapila replied that only if the Ganges descended from heaven and touched the ashes of the 60,000 would they be redeemed.[5] The Ganges was eventually brought to earth, redeeming the sons of Sagara, through the tapasya of King Bhagiratha.
Teachings
Kapila's Samkhya is taught in various Hindu texts:
Mahabharata
* "Kapila said, "Acts only cleanse the body. Knowledge, however, is the highest end (for which one strives). 5 When all faults of the heart are cured (by acts), and when the felicity of Brahma becomes established in knowledge, benevolence, forgiveness, tranquillity, compassion, truthfulness, and candour, abstention from injury, absence of pride, modesty, renunciation, and abstention from work are attained. These constitute the path that lead to Brahma. By those one attains to what is the Highest." (Book 12: Santi Parva: Mokshadharma Parva: Section CCLXX, p. 270-271).
* "Bhishma said (to Yudhisthira), 'Listen, O slayer of foes! The Sankhyas or followers of Kapila, who are conversant with all paths and endued with wisdom, say that there are five faults, O puissant one, in the human body. They are Desire and Wrath and Fear and Sleep and Breath. These faults are seen in the bodies of all embodied creatures. Those that are endued with wisdom cut the root of wrath with the aid of Forgiveness. Desire is cut off by casting off all purposes. By cultivation of the quality of Goodness (Sattwa) sleep is conquered, and Fear is conquered by cultivating Heedfulness. Breath is conquered by abstemiousness of diet. (Book 12: Santi Parva: Part III, Section CCCII.) [6]
Bhagavata Purana
* "My appearance in this world is especially to explain the philosophy of Sankhya, which is highly esteemed for self-realization by those desiring freedom from the entanglement of unnecessary material desires. This path of self-realization, which is difficult to understand, has now been lost in the course of time. Please know that I have assumed this body of Kapila to introduce and explain this philosophy to human society again." (3.24.36-37)
* "When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress."(3.25.16).
Many of the details about sage Kapila's life are described in Book 3 of the Bhagavata Purana, where it is mentioned that his parents were Kardama Muni and Devahuti. After his father left home, Kapila instructed his mother, Devahuti in the philosophy of yoga and devotional worship of Lord Vishnu, enabling her to achieve liberation (moksha). Kapila's Sankhya is also given by Krishna to Uddhava in Book 11 of the Bhagavata Purana, a passage also known as the "Uddhava Gita".
Kapila is also mentioned by Krishna in the Bhagavad Gita:
Of all trees I am the banyan tree, and of the sages among the demigods I am Narada. Of the Gandharvas I am Citraratha, and among perfected beings I am the sage Kapila.(10.26)
Birth of the Ganges
Kapila is a major figure in the story associated with the descent of the Ganga (Ganges) river from heaven. King Sagara, an ancestor of Rama, had performed the Aswamedha yagna (Horse-sacrifice) ninety-nine times. On the hundredth time the horse was sent around the earth Indra, the King of Heaven, grew jealous and kidnapped the horse, hiding it in the hermitage of Kapila.
The 60,000 sons of Sagara found the horse, and believing Kapila to be the abductor assaulted him. Kapila turned his assailants to ashes. Anshuman, a grandson of King Sagara, came to Kapila begging him to redeem the souls of Sagara's 60,000 sons. Kapila replied that only if the Ganges descended from heaven and touched the ashes of the 60,000 would they be redeemed.[5] The Ganges was eventually brought to earth, redeeming the sons of Sagara, through the tapasya of King Bhagiratha.
Teachings
Kapila's Samkhya is taught in various Hindu texts:
Mahabharata
* "Kapila said, "Acts only cleanse the body. Knowledge, however, is the highest end (for which one strives). 5 When all faults of the heart are cured (by acts), and when the felicity of Brahma becomes established in knowledge, benevolence, forgiveness, tranquillity, compassion, truthfulness, and candour, abstention from injury, absence of pride, modesty, renunciation, and abstention from work are attained. These constitute the path that lead to Brahma. By those one attains to what is the Highest." (Book 12: Santi Parva: Mokshadharma Parva: Section CCLXX, p. 270-271).
* "Bhishma said (to Yudhisthira), 'Listen, O slayer of foes! The Sankhyas or followers of Kapila, who are conversant with all paths and endued with wisdom, say that there are five faults, O puissant one, in the human body. They are Desire and Wrath and Fear and Sleep and Breath. These faults are seen in the bodies of all embodied creatures. Those that are endued with wisdom cut the root of wrath with the aid of Forgiveness. Desire is cut off by casting off all purposes. By cultivation of the quality of Goodness (Sattwa) sleep is conquered, and Fear is conquered by cultivating Heedfulness. Breath is conquered by abstemiousness of diet. (Book 12: Santi Parva: Part III, Section CCCII.) [6]
Bhagavata Purana
* "My appearance in this world is especially to explain the philosophy of Sankhya, which is highly esteemed for self-realization by those desiring freedom from the entanglement of unnecessary material desires. This path of self-realization, which is difficult to understand, has now been lost in the course of time. Please know that I have assumed this body of Kapila to introduce and explain this philosophy to human society again." (3.24.36-37)
* "When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress."(3.25.16).
Kashyapa
Kashyapa (Sanskrit कश्यप kaśyapa) was an ancient sage (rishis), who is one
of the Saptarshis in the present Manvantara; with others being Atri,
Vashishtha, Vishvamitra, Gautama, Jamadagni, Bharadwaja
Vamana avatar, Rishi Kashyapa's son with Aditi, in the court of King Bali.
He was the father of the Devas, Asuras, Nagas and all of humanity. He married Aditi, with whom he fathered Agni, the Adityas, and most importantly Lord Vishnu took his fifth avtar as Vamana, the son of Aditi, in the seventh Manvantara. With his second wife, Diti, he begot the Daityas. Diti and Aditi were daughters of King Daksha Prajapati and sisters to Sati, Shiva's consort. Kashyapa received the earth, obtained by Parashurama's conquest of King Kartavirya Arjuna and henceforth, earth came to be known as "Kashyapi".
He was also the author of the treatise Kashyap Samhita, or Braddha Jivakiya Tantra, which is considered, a classical reference book on Ayurveda especially in the fields of Ayurvedic Pediatrics, Gynecology & Obstetrics. It can be safely assumed that there were many Kashyapas and the name indicates a status and not just one individual.
Also according to Greek historian Strabo, the name 'Caspian' and the Caspian Sea are supposed to have been derived from his name, as is also believed by the Hindus from India.
Birth and Lineage of Kashyapa
He is the son of Marichi, one of the ten sons (Maanasa-putras) of the Creator Brahma. The Prajapati Daksha gave his thirteen daughters (Aditi, Diti, Kadru, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasa, Ida, Khasa and Muni [6] in marriage to Kashyapa.
* His sons from Aditi or Adityas (Sons of Aditi) were, Aṃśa, Aryaman, Bhaga, Dhūti, Mitra, Pūṣan, Śakra, Savitṛ, Tvaṣṭṛ, Varuṇa, Viṣṇu, and Vivasvat or Vivasvan, who went on to start the Solar Dynasty (Suryavansha), which later came to be known as Ikshvaku dynasty, after his great grandson, King Ikshvaku, whose subsequent kings were, Kukshi, Vikukshi, Bana, Anaranya, Prithu, Trishanku, and finally King Raghu, who gave it the name, Raghuvansha (Dynasty of Raghu), and then further leading up to Lord Rama, the son of Dashratha.
* His sons from Diti were, Hiranyakashipu and Hiranyaksha and a daughter Sinhika, who later became the wife of Viprachitti. Hiranyakashipu had four sons, Anuhlada, Hlada, Prahlada, and Sanhlada, who further extended the Daityas.
* Garuda and Aroona are the sons of Kashyapa from his wife, Vinata
* The Nāgas (serpents) are his sons from Kadru.
* The Danavas are his sons from Danu.
* The Bhagavata Purana states that the Apsaras were born from Kashyap and Muni.
In the family line of Kashyapa, along with him there are two more discoverers of Mantras, namely, his sons Avatsara and Asita. Two sons of Avatsara, namely, Nidhruva and Rebha, are also Mantra-seers. Asita had a son named Shandila, from whom the famous Shandilya family line (Gotra) started.
In the Manvantara period named 'Svarochisha', Kashyapa was one of the seven Sages for that manvantara. The Indian valley of Kashmir in the himalayas is named after him. Legend states that the vale of Kashmir was a vast high altitude lake which was drained by Kashyap rishi, out of which the beautiful valley of Kashmir emerged, hence the name Kashyapmira which corrupted overtime to become Kashmir.
Vamana avatar, Rishi Kashyapa's son with Aditi, in the court of King Bali.
He was the father of the Devas, Asuras, Nagas and all of humanity. He married Aditi, with whom he fathered Agni, the Adityas, and most importantly Lord Vishnu took his fifth avtar as Vamana, the son of Aditi, in the seventh Manvantara. With his second wife, Diti, he begot the Daityas. Diti and Aditi were daughters of King Daksha Prajapati and sisters to Sati, Shiva's consort. Kashyapa received the earth, obtained by Parashurama's conquest of King Kartavirya Arjuna and henceforth, earth came to be known as "Kashyapi".
He was also the author of the treatise Kashyap Samhita, or Braddha Jivakiya Tantra, which is considered, a classical reference book on Ayurveda especially in the fields of Ayurvedic Pediatrics, Gynecology & Obstetrics. It can be safely assumed that there were many Kashyapas and the name indicates a status and not just one individual.
Also according to Greek historian Strabo, the name 'Caspian' and the Caspian Sea are supposed to have been derived from his name, as is also believed by the Hindus from India.
Birth and Lineage of Kashyapa
He is the son of Marichi, one of the ten sons (Maanasa-putras) of the Creator Brahma. The Prajapati Daksha gave his thirteen daughters (Aditi, Diti, Kadru, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasa, Ida, Khasa and Muni [6] in marriage to Kashyapa.
* His sons from Aditi or Adityas (Sons of Aditi) were, Aṃśa, Aryaman, Bhaga, Dhūti, Mitra, Pūṣan, Śakra, Savitṛ, Tvaṣṭṛ, Varuṇa, Viṣṇu, and Vivasvat or Vivasvan, who went on to start the Solar Dynasty (Suryavansha), which later came to be known as Ikshvaku dynasty, after his great grandson, King Ikshvaku, whose subsequent kings were, Kukshi, Vikukshi, Bana, Anaranya, Prithu, Trishanku, and finally King Raghu, who gave it the name, Raghuvansha (Dynasty of Raghu), and then further leading up to Lord Rama, the son of Dashratha.
* His sons from Diti were, Hiranyakashipu and Hiranyaksha and a daughter Sinhika, who later became the wife of Viprachitti. Hiranyakashipu had four sons, Anuhlada, Hlada, Prahlada, and Sanhlada, who further extended the Daityas.
* Garuda and Aroona are the sons of Kashyapa from his wife, Vinata
* The Nāgas (serpents) are his sons from Kadru.
* The Danavas are his sons from Danu.
* The Bhagavata Purana states that the Apsaras were born from Kashyap and Muni.
In the family line of Kashyapa, along with him there are two more discoverers of Mantras, namely, his sons Avatsara and Asita. Two sons of Avatsara, namely, Nidhruva and Rebha, are also Mantra-seers. Asita had a son named Shandila, from whom the famous Shandilya family line (Gotra) started.
In the Manvantara period named 'Svarochisha', Kashyapa was one of the seven Sages for that manvantara. The Indian valley of Kashmir in the himalayas is named after him. Legend states that the vale of Kashmir was a vast high altitude lake which was drained by Kashyap rishi, out of which the beautiful valley of Kashmir emerged, hence the name Kashyapmira which corrupted overtime to become Kashmir.
Kindama
In the epic Mahābhārata, Kindama was a rishi who
lived in the woods, and could transform himself into an animal form. His curse
on Pandu was a major factor in the epic's plot.
Kindama cursed Pandu and thus changed the development of the events in the epic Mahābhārata. Kindama, while making love with his female companion being transformed into form of the deer, became a Pandu's shooting target when Pandu was roaming about in the woods. As a consequence of this, the mating deer couple was seriously hurt and they transformed themselves back to human form. The male part, Kindama, said that only a man devoid of intelligence could kill animals copulating in nature. Kindama, before he died, cursed Pandu stating that if he ever wished to enjoy pleasures of sexual association with a woman, it would be a pathway to his death right away.
After the Kindama's curse, Pandu renounced everything and became a hermit. Dhritarashtra the blind brother of Pandu, became king of Hastinapura became . Once, after a longer time, Pandu was so enthralled by his second wife's womanly manners that he could not contain his desires. As soon as he touched Madri, he died.
Kindama cursed Pandu and thus changed the development of the events in the epic Mahābhārata. Kindama, while making love with his female companion being transformed into form of the deer, became a Pandu's shooting target when Pandu was roaming about in the woods. As a consequence of this, the mating deer couple was seriously hurt and they transformed themselves back to human form. The male part, Kindama, said that only a man devoid of intelligence could kill animals copulating in nature. Kindama, before he died, cursed Pandu stating that if he ever wished to enjoy pleasures of sexual association with a woman, it would be a pathway to his death right away.
After the Kindama's curse, Pandu renounced everything and became a hermit. Dhritarashtra the blind brother of Pandu, became king of Hastinapura became . Once, after a longer time, Pandu was so enthralled by his second wife's womanly manners that he could not contain his desires. As soon as he touched Madri, he died.
Kutsa
Kutsa Maharishi (कुत्सा Hindi, కుత్స Telugu) is a Saptarishi of this Manvantara. Each
Rishi is has their own speciality, Maharishi Kutsa stands for sweetness. It is
said that of the 82 suktas in the Rudram, about 65 are the outpourings of
Maharishi Kutsa. It is also stated that Kutsa Maharishi expalined the
allegories of the first laws of celestial bodies.
Introduction
That the name of Kutsa is found mentioned in the Vedas in about 40 to 50 contexts shows how the greatness of this Rishi is recognized in the Vedas.Rik Veda 4.16.10 mentions a conversation between Sage VaamadEva and Indra which illustrates how Kutsa and Indra were not only bosom friends but also were 'look-alikes' so much that at one stage IndraNi herself could not differentiate between them. She had to ascertain from the "horse's mouth" of Indra himself!
It would appear that at the request of Kutsa who was the son of one Rajarishi called "Ruru", Indra helped in decimating Ruru's enemies and invited Kutsa to Indraloka to celebrate the victory. It was then that the above incident happened.
There is a Sooktam in Rik Veda 1.106.6 that consists of 7 mantras. Though Kutsa discovered this Sooktam, he took pride in calling it in conjunction with his Achaarya, Aaangirasa as Kutsa: Aangeerasa:
Once, Kutsa fell into a deep well. Indra came running and saved his friend. This is mentioned in Rik Vedam 10.40.6.
Prokshana Mantram
The Prokshana Mantram goes as follows "Om Bhoo: Om Bhuvaha: Om Suvaha". It is said that water is a purifier. The water gets the ability to purify anything that it touches. This power is rested upon water through the Prokshana Mantram. The Taittriya Samhita states that the Mantra Drishtas of the above mantra are none other than Atri, Bhrigu & Kutsa Maharishi.
The Veda Vakhya in Taittriya Samhita 2.6.5 attests this fact thus:
* BrahmavaadinO vadantyatbhir haveemshi proukshee: kenaapa iti brahmaNEti brooyaat adbirhyEva haveemshi prOkshati brahmaNaapa:
* This occurs in the aaga prakaraNam in the Vedas as an answer to the question:
* With what do you purify the offerings (havis)??
* By sprinkling water?
* With what do you purify water to be able to impart purity to the havis??
* With mantra?
* What is that mantra??
* Boo: Bhuva: Suvaha: mantra?
Gayatri Mantra
Maharishi Kutsa is credited with discovery of the fourth vyahrithi, ‘suvah’ in the prokshana mantra familiar to the daily meditators of the Gayatri Mantra. Such is the love and Grace of His Guru that He gets mentioned before His Guru in the order of saptarishis for this manvantra.
Other Info
Out of the 82 suktams in the Rig Veda, 65 are attributed to Kutsa. He is seen as a close friend (as well as a look alike) of the Indra, the lord of the celestials. Kalidasa invokes Sage Kutsa in one of the chapters in Raghuvamsa. Tradition says that it was due to the blessings of Kutsa, the Raghu clan – the dynasty of which the crown jewel Rama belongs.
Introduction
That the name of Kutsa is found mentioned in the Vedas in about 40 to 50 contexts shows how the greatness of this Rishi is recognized in the Vedas.Rik Veda 4.16.10 mentions a conversation between Sage VaamadEva and Indra which illustrates how Kutsa and Indra were not only bosom friends but also were 'look-alikes' so much that at one stage IndraNi herself could not differentiate between them. She had to ascertain from the "horse's mouth" of Indra himself!
It would appear that at the request of Kutsa who was the son of one Rajarishi called "Ruru", Indra helped in decimating Ruru's enemies and invited Kutsa to Indraloka to celebrate the victory. It was then that the above incident happened.
There is a Sooktam in Rik Veda 1.106.6 that consists of 7 mantras. Though Kutsa discovered this Sooktam, he took pride in calling it in conjunction with his Achaarya, Aaangirasa as Kutsa: Aangeerasa:
Once, Kutsa fell into a deep well. Indra came running and saved his friend. This is mentioned in Rik Vedam 10.40.6.
Prokshana Mantram
The Prokshana Mantram goes as follows "Om Bhoo: Om Bhuvaha: Om Suvaha". It is said that water is a purifier. The water gets the ability to purify anything that it touches. This power is rested upon water through the Prokshana Mantram. The Taittriya Samhita states that the Mantra Drishtas of the above mantra are none other than Atri, Bhrigu & Kutsa Maharishi.
The Veda Vakhya in Taittriya Samhita 2.6.5 attests this fact thus:
* BrahmavaadinO vadantyatbhir haveemshi proukshee: kenaapa iti brahmaNEti brooyaat adbirhyEva haveemshi prOkshati brahmaNaapa:
* This occurs in the aaga prakaraNam in the Vedas as an answer to the question:
* With what do you purify the offerings (havis)??
* By sprinkling water?
* With what do you purify water to be able to impart purity to the havis??
* With mantra?
* What is that mantra??
* Boo: Bhuva: Suvaha: mantra?
Gayatri Mantra
Maharishi Kutsa is credited with discovery of the fourth vyahrithi, ‘suvah’ in the prokshana mantra familiar to the daily meditators of the Gayatri Mantra. Such is the love and Grace of His Guru that He gets mentioned before His Guru in the order of saptarishis for this manvantra.
Other Info
Out of the 82 suktams in the Rig Veda, 65 are attributed to Kutsa. He is seen as a close friend (as well as a look alike) of the Indra, the lord of the celestials. Kalidasa invokes Sage Kutsa in one of the chapters in Raghuvamsa. Tradition says that it was due to the blessings of Kutsa, the Raghu clan – the dynasty of which the crown jewel Rama belongs.
Mandavya
Mandavya (Sanskrit: मंदव्य)was a sage wrongly punished by the king by being
impaled as the chief of robbers who had clandestinely hidden their stolen goods
in a corner of his hermitage when he was
in deep contemplation. Lord Dharma gave him this punishment for having tortured
birds and bees in his childhood. At this Mandavya cursed Dharma, as his
punishment exceeded the sins committed as a child in ignorance. Therefore he
cursed him to be born in the mortal world. He was born as Vidura, the wise, to
the servant maid of Ambalika, wife of King Vichitravirya, who offered her to
Sage Vyasa in place of Ambalika.
Marichi
Rishi Marichi or Mareechi (ṛṣi Marīci, ऋषि
मरीचि) (meaning a ray of light) is the son of
Brahma, the cosmic creator, and also one of the Saptarshi (Seven Great Sages
Rishi), in the First Manvantara, with
others being Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishtha.
Before the creation started, Lord Brahma needed a few people who can be held responsible for the creation of the remaining Universe. Therefore he created 10 Prajapatis (Ruler of the people) from his Manas (Mind) and 9 from his body. Marichi is one of the manasaputras of Lord brahma. The 10 Prajapatis are as follows:
1. Marichi
2. Atri
3. Angirasa
4. Pulaha
5. Pulasthya
6. Krathu
7. Vasishta
8. Prachethasa
9. Bhrigu
10. Narada
Marichi is then married to Kala and gave birth to Kashyapa (Kashyapa is also sometimes acknowledged as a Prajapati, who has inherited the right of creation from his father).
Krishna in the Bhagavad-Gita says, "Of the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am Marici, and among the stars I am the moon."
Before the creation started, Lord Brahma needed a few people who can be held responsible for the creation of the remaining Universe. Therefore he created 10 Prajapatis (Ruler of the people) from his Manas (Mind) and 9 from his body. Marichi is one of the manasaputras of Lord brahma. The 10 Prajapatis are as follows:
1. Marichi
2. Atri
3. Angirasa
4. Pulaha
5. Pulasthya
6. Krathu
7. Vasishta
8. Prachethasa
9. Bhrigu
10. Narada
Marichi is then married to Kala and gave birth to Kashyapa (Kashyapa is also sometimes acknowledged as a Prajapati, who has inherited the right of creation from his father).
Krishna in the Bhagavad-Gita says, "Of the Adityas I am Vishnu, of lights I am the radiant sun, of the Maruts I am Marici, and among the stars I am the moon."
Markandeya
Markandeya (Sanskrit: मार्कण्डेय)
is an ancient rishi (sage) from the
Hindu tradition, born in the clan of Brigu Rishi. He is celebrated as a devotee
of both Shiva and Vishnu and is mentioned in a number of stories from the
Puranas. The Markandeya Purana especially, comprises a dialogue between
Markandeya and a sage called Jaimini and a number of chapters in the Bhagavata Purana are
dedicated to his conversations and prayers.[1] He is also mentioned in the
Mahabharata.[2] Markandeya is venerated within all mainstream Hindu traditions.
Today, Markendeya Tirtha, where the sage Markandeya wrote the Markandeya Purana is situated on a trekking route to the Yamunotri Shrine in the Uttarkashi district, Uttarakhand.
Rescued by Shiva
One legend relates the story of how Shiva protected Markandeya from the clutches of death. (Yama).
Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 16.
Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came himself in person to take Markandeya's life away and sprung his noose around the young sage's neck. By accident of fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter known also as Kaalakalaya, meaning 'one who brought death, to death himself'.
Thus Maha Mrityunjaya Stotra is also attributed to Markandeya, and this legend of Shiva conquering death is inscribed in metal and worshiped at Tirukkadavur in Tamilnadu, India. A similar account is also given in Narasimha Purana, although in that version Markandeya is rescued by Vishnu after he recites the Mrityunjaya Stotra.
[edit] Eternal life
Another story which deals with Markandeya's long life gives an account of how he lived past the death of the previous world and watched it end.
Bhagavata Purana
A tale from the Bhagavata Purana states that when the earth was about to be engulfed by water, Markandeya prayed to Vishnu to rescue him. Vishnu appeared in the form of a child floating on a leaf, and declared to the sage that he was Time and Death. He requested the sage to enter into his mouth and save himself from the surging water. Inside the boy's stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings. Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner had he started, than he came out of the boy's mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu. He composed the Bala mukundashtakam at this moment.
Markandeya Purana
The Devi Mahatmya section of the Markandeya Purana is one of the most important texts of Shakti tradition.
Today, Markendeya Tirtha, where the sage Markandeya wrote the Markandeya Purana is situated on a trekking route to the Yamunotri Shrine in the Uttarkashi district, Uttarakhand.
Rescued by Shiva
One legend relates the story of how Shiva protected Markandeya from the clutches of death. (Yama).
Mrikandu rishi and his wife Marudmati worshipped Shiva and sought from him the boon of begetting a son. As a result he was given the choice of either a gifted son, but with a short life on earth or a child of low intelligence but with a long life. Mrikandu rishi chose the former, and was blessed with Markandeya, an exemplary son, destined to die at the age of 16.
Markandeya grew up to be a great devotee of Shiva and on the day of his destined death he continued his worship of Shiva in his form of Shivalingam. The messengers of Yama, the god of death were unable to take away his life because of his great devotion and continual worship of Shiva. Yama then came himself in person to take Markandeya's life away and sprung his noose around the young sage's neck. By accident of fate the noose mistakenly landed around the Shivalingam, and out of it, Shiva emerged in all his fury attacking Yama for his act of aggression. After defeating Yama in battle to the point of death, Shiva then revived him, under the condition that the devout youth would live forever. For this act, Shiva was thereafter known also as Kaalakalaya, meaning 'one who brought death, to death himself'.
Thus Maha Mrityunjaya Stotra is also attributed to Markandeya, and this legend of Shiva conquering death is inscribed in metal and worshiped at Tirukkadavur in Tamilnadu, India. A similar account is also given in Narasimha Purana, although in that version Markandeya is rescued by Vishnu after he recites the Mrityunjaya Stotra.
[edit] Eternal life
Another story which deals with Markandeya's long life gives an account of how he lived past the death of the previous world and watched it end.
Bhagavata Purana
A tale from the Bhagavata Purana states that when the earth was about to be engulfed by water, Markandeya prayed to Vishnu to rescue him. Vishnu appeared in the form of a child floating on a leaf, and declared to the sage that he was Time and Death. He requested the sage to enter into his mouth and save himself from the surging water. Inside the boy's stomach Markandeya discovered all the worlds, the seven regions and the seven oceans. The mountains and the kingdoms were all there. So were all living beings. Markandeya did not know what to make of all this. He started to pray to Vishnu. No sooner had he started, than he came out of the boy's mouth. Vishnu now appeared before him and blessed him. The sage spent a thousand years with Vishnu. He composed the Bala mukundashtakam at this moment.
Markandeya Purana
The Devi Mahatmya section of the Markandeya Purana is one of the most important texts of Shakti tradition.
Matanga
Mātaṅga (Sanskrit: मातंग) literally means an elephant.
MATANGA. 'An elephant.' A man who was brought up as a Brahman but was the son of a Chandala. His story, as told in the Mahabharata, relates that he was mercilessly goading an ass's foal which he was driving. The mother ass, seeing this, tells her foal that she could expect no better, for her driver was no Brahman but a Chandala. Matanga, addressing the ass as " most intelligent," begged to know how this was, and was informed that his mother when intoxicated had received the embraces of a low-born barber, and that he, the offspring, was a Chandala and no Brahman. In order to obtain elevation to the position of a Brahman, he went through such a course of austerities as alarmed the gods. Indra refused to admit him. He persevered again for a hundred years, but still Indra persistently refused such an impossible request, and advised him to seek some other boon. Nothing daunted, he went on a thousand years longer, with the same result. Though dejected he did not despair, but proceeded to balance himself on his great toe. He continued to do this for a hundred years, when he was reduced to mere skin and bone, and was on the point of falling. Indra went to support him, but inexorably refused his request, and, when further importuned, "gave him the power of moving about like a bird, and changing his shape at will, and of being honoured and renowned." In the Ramayana, Rama and Sita visited the hermitage of Matanga near Rishyamukha mountain.
It may also refer to the Sage Matanga is renowned as the one who was granted the boon of having his prayer granted, that the supreme Divine Mother (God as Mother) be born in his family as his own daughter.
Matanga is also Name of an Ocean Going Tug of the Indian Navy commissioned on April 2, 1983. Pronounced Maa-than-g (meaning elephant), she has been in service over the last 25 years.
MATANGA. 'An elephant.' A man who was brought up as a Brahman but was the son of a Chandala. His story, as told in the Mahabharata, relates that he was mercilessly goading an ass's foal which he was driving. The mother ass, seeing this, tells her foal that she could expect no better, for her driver was no Brahman but a Chandala. Matanga, addressing the ass as " most intelligent," begged to know how this was, and was informed that his mother when intoxicated had received the embraces of a low-born barber, and that he, the offspring, was a Chandala and no Brahman. In order to obtain elevation to the position of a Brahman, he went through such a course of austerities as alarmed the gods. Indra refused to admit him. He persevered again for a hundred years, but still Indra persistently refused such an impossible request, and advised him to seek some other boon. Nothing daunted, he went on a thousand years longer, with the same result. Though dejected he did not despair, but proceeded to balance himself on his great toe. He continued to do this for a hundred years, when he was reduced to mere skin and bone, and was on the point of falling. Indra went to support him, but inexorably refused his request, and, when further importuned, "gave him the power of moving about like a bird, and changing his shape at will, and of being honoured and renowned." In the Ramayana, Rama and Sita visited the hermitage of Matanga near Rishyamukha mountain.
It may also refer to the Sage Matanga is renowned as the one who was granted the boon of having his prayer granted, that the supreme Divine Mother (God as Mother) be born in his family as his own daughter.
Matanga is also Name of an Ocean Going Tug of the Indian Navy commissioned on April 2, 1983. Pronounced Maa-than-g (meaning elephant), she has been in service over the last 25 years.
Muchukunda
Muchukunda, son of King Mandhata, was born in the Ikshvaku dynasty.
Ikshvaku dynasty, also known as, Suryavamsha. The important kings of this
dynasty are Harishchandra, Dileepa, Raghu and Sri Rama.
Battle with the Asuras
Once, in a battle, the deities were defeated by the demons. Tormented by arrows, they went to king Muchukunda and sought his help. King Muchukunda agreed to help them and fought against the demons for a long time. Since the deities did not have an able commander, hence king Muchukunda had to protect them against the demon onslaught, until the deities got an able commander like Kartikeya, the son of Lord Shiva. Then Indra said to the king Muchukunda: "O king, we, the deities are indebted to you for the help and protection which you have been giving us, by sacrificing your own family life. Here in the heaven, one year equals three hundred and sixty years of the earth. Since, it has been a long time, so there is not any sign of your kingdom and your family because it has been destroyed. We are happy and pleased with you, so ask for any boon except salvation because salvation is beyond our capacities".
Muchkunda asks Indra for a boon to sleep. While fighting on the side of the deities, king Muchukunda did not get an opportunity to sleep even for a moment. Now, since his responsibilities were over, overcome by tiredness, he was feeling very sleepy. So, he said: "O King of the deities, I want to sleep. No one should disturb my sleep and one who dares to disturb my sleep should get burnt to ashes".
Indra said: "So be it, go to the earth and enjoy your sleep, one who awakens you would be reduced to ashes".
After this, king Muchukunda descended on the earth and selected a cave, where he could sleep without being disturbed.
Battle with the Asuras
Once, in a battle, the deities were defeated by the demons. Tormented by arrows, they went to king Muchukunda and sought his help. King Muchukunda agreed to help them and fought against the demons for a long time. Since the deities did not have an able commander, hence king Muchukunda had to protect them against the demon onslaught, until the deities got an able commander like Kartikeya, the son of Lord Shiva. Then Indra said to the king Muchukunda: "O king, we, the deities are indebted to you for the help and protection which you have been giving us, by sacrificing your own family life. Here in the heaven, one year equals three hundred and sixty years of the earth. Since, it has been a long time, so there is not any sign of your kingdom and your family because it has been destroyed. We are happy and pleased with you, so ask for any boon except salvation because salvation is beyond our capacities".
Muchkunda asks Indra for a boon to sleep. While fighting on the side of the deities, king Muchukunda did not get an opportunity to sleep even for a moment. Now, since his responsibilities were over, overcome by tiredness, he was feeling very sleepy. So, he said: "O King of the deities, I want to sleep. No one should disturb my sleep and one who dares to disturb my sleep should get burnt to ashes".
Indra said: "So be it, go to the earth and enjoy your sleep, one who awakens you would be reduced to ashes".
After this, king Muchukunda descended on the earth and selected a cave, where he could sleep without being disturbed.
Kalayavan's death
Kalayavan, the great Yavana warrior king, is killed by Muchukunda's gaze in the Indian epic Mahābhārata.
Kalayavan is undefeated and unmatched in battle due to a boon, but he is also merciless and cruel. He learns that Krishna is the only person who can defeat him in battle and accepting this challenge sets out to invade Krishna's kingdom. When the two armies face each other in battle Krishna dismounts from his chariot and starts to walk away, followed by Kalayavan. After a long time Krishna, followed by Kalayavan enters a dark cave. This cave is inhabited by a sage Muchukunda who has been meditating there for generations.
The person on whom the gaze of the sage falls is doomed to instantaneous death. Kalayavan in a fit of anger and unable to see in the dark attacks the Muchukunda mistaking him to be Krishna. The sage opens his eyes and his gaze falls on Kalayavan who is immediately burnt to death.
Kalayavan, the great Yavana warrior king, is killed by Muchukunda's gaze in the Indian epic Mahābhārata.
Kalayavan is undefeated and unmatched in battle due to a boon, but he is also merciless and cruel. He learns that Krishna is the only person who can defeat him in battle and accepting this challenge sets out to invade Krishna's kingdom. When the two armies face each other in battle Krishna dismounts from his chariot and starts to walk away, followed by Kalayavan. After a long time Krishna, followed by Kalayavan enters a dark cave. This cave is inhabited by a sage Muchukunda who has been meditating there for generations.
The person on whom the gaze of the sage falls is doomed to instantaneous death. Kalayavan in a fit of anger and unable to see in the dark attacks the Muchukunda mistaking him to be Krishna. The sage opens his eyes and his gaze falls on Kalayavan who is immediately burnt to death.
Nachiketa
Nachiketa (Sanskrit:नचिकेता, IAST: Naciketā) was a son of an ancient Indian
sage of the name Vājashravasa. He was taught Self-knowledge, the truth about
the human soul, by Lord Yama. "In
this context (Vājashravasa) refers to what may be called exoteric religion, the
tradition about the sustaining power of the Universe which has been heard and
handed down through generations. It is as a symbol of such exoteric religion
that the man Vājashravasa speaks and acts." Nachiketa, who was offered to
Yama to find a place in Heaven by his father, "is derived from 'na
chiketas,' that which is unpercieved and refers to the quickening Spirit that
lies within all things like fire, latent in wood, the spirit that giveth as
opposed to Vājashravsa, the letter which killeth." [1] Nachiketa with his
wits learnt the wisdom taught by Yama (the god of Death), found the path of
realising Brahman / Moksha i.e. emancipation of the soul from rebirth.
Nachiketa and Yama
The story of the conversation between Nachiketa and his teacher Yama is the teaching of the Kathopanishad. Vājashrava, desiring a gift from the gods, made offerings of all he owned. But the kind of cows that he had were old, yielding no milk and worthless; not such as might buy the worshiper a place in Heaven. Vājashravasa's son, Nachiketa would have his father make a worthier offering. To his sire he spoke: "To which god wilt thou offer me?" "To Death do I give thee".
Nachiketa thought: "I shall be neither the first nor last that fares to Yama. Yet what will he do with me? It shall be with me as with others." So Nachiketa went his way to Death's wide home, and waited there three days; for Death was on a journey. When Death returned, his servants said: " A Brahman guest burns like a fire; Nachiketa waits three days unwelcomed; do thou soothe him with an offering of water, for all is lost to him in whose abode a Brahman waits unfed."
Then Death spoke to Nachiketa: "Since thou, an honored guest, hast waited in my house three days unfed, ask of me three boons in return, I shall grant them". Then first he prayed: " Grant to my father peace and to know and welcome me when I return." Yama answered: "Be it so." Nachiketa asked again: " In the Heaven-world there is no fear; there is neither hunger, nor old age, nor fear of death. Reveal to me the sacred fire that leads to Heaven and immortality." Then Yama described the sacred fire- what stones for its altar, and how disposed; and Nachiketa said it over, learning the lesson taught by Yama. Yama spoke again: " I grant thee, furthermore, that this sacred fire be known for ever by thy name; thine is the fire that leads to Heaven, thy second boon."
Nachiketa asked again: " The great mystery of what cometh after death; he is, some say; others say, he is no more. This great doubt I ask thee to resolve." Yama replied: " Even the gods of old knew not this; this is a matter hard to be learnt; ask me any other boon only ask not of death." But Nachiketa insisted to resolve mystery after death and no other boon. Yama explained that the goal of sacred wisdom, of goodly works and faith, is Om! This word is Brahman, the supreme. He who doth comprehend this word, whatever he desires is his.
Thus having learnt the wisdom taught by Yama, and finding Brahman, Nachiketa was freed from death. The details of the story is narrated in Garuda Purana.
Nachiketa and Yama
The story of the conversation between Nachiketa and his teacher Yama is the teaching of the Kathopanishad. Vājashrava, desiring a gift from the gods, made offerings of all he owned. But the kind of cows that he had were old, yielding no milk and worthless; not such as might buy the worshiper a place in Heaven. Vājashravasa's son, Nachiketa would have his father make a worthier offering. To his sire he spoke: "To which god wilt thou offer me?" "To Death do I give thee".
Nachiketa thought: "I shall be neither the first nor last that fares to Yama. Yet what will he do with me? It shall be with me as with others." So Nachiketa went his way to Death's wide home, and waited there three days; for Death was on a journey. When Death returned, his servants said: " A Brahman guest burns like a fire; Nachiketa waits three days unwelcomed; do thou soothe him with an offering of water, for all is lost to him in whose abode a Brahman waits unfed."
Then Death spoke to Nachiketa: "Since thou, an honored guest, hast waited in my house three days unfed, ask of me three boons in return, I shall grant them". Then first he prayed: " Grant to my father peace and to know and welcome me when I return." Yama answered: "Be it so." Nachiketa asked again: " In the Heaven-world there is no fear; there is neither hunger, nor old age, nor fear of death. Reveal to me the sacred fire that leads to Heaven and immortality." Then Yama described the sacred fire- what stones for its altar, and how disposed; and Nachiketa said it over, learning the lesson taught by Yama. Yama spoke again: " I grant thee, furthermore, that this sacred fire be known for ever by thy name; thine is the fire that leads to Heaven, thy second boon."
Nachiketa asked again: " The great mystery of what cometh after death; he is, some say; others say, he is no more. This great doubt I ask thee to resolve." Yama replied: " Even the gods of old knew not this; this is a matter hard to be learnt; ask me any other boon only ask not of death." But Nachiketa insisted to resolve mystery after death and no other boon. Yama explained that the goal of sacred wisdom, of goodly works and faith, is Om! This word is Brahman, the supreme. He who doth comprehend this word, whatever he desires is his.
Thus having learnt the wisdom taught by Yama, and finding Brahman, Nachiketa was freed from death. The details of the story is narrated in Garuda Purana.
Nara-Narayana
Nara-Narayana (Sanskrit: नर-नारायण; nara-nārāyaṇa) is a Hindu deity pair. Nara-Narayana is the
twin-brother incarnation of the preserver-god Vishnu on earth, working for the
preservation of dharma or righteousness. In the concept of Nara-Narayana, the
human soul Nara is the eternal companion of the Divine Narayana.
The Hindu epic Mahabharata identifies god Krishna with Narayana and Arjuna - the chief hero of the epic - with Nara. The legend of Nara-Narayana is also told in the scripture Bhagavata Purana. Hindus believe that the pair dwells at Badrinath, where their most important temple stands.
The Nara-Narayana pair is frequently worshipped in temples of the Swaminarayan Faith. The followers of the sect believe that their founder Swaminarayan is an incarnation of Narayana.
The Hindu epic Mahabharata identifies god Krishna with Narayana and Arjuna - the chief hero of the epic - with Nara. The legend of Nara-Narayana is also told in the scripture Bhagavata Purana. Hindus believe that the pair dwells at Badrinath, where their most important temple stands.
The Nara-Narayana pair is frequently worshipped in temples of the Swaminarayan Faith. The followers of the sect believe that their founder Swaminarayan is an incarnation of Narayana.
Etymology
Narayana on the left and Nara on the right, Deogarh, Uttar Pradesh, ca. 5th century
The name "Nara-Narayana" can be broken into two Sanskrit terms, nara and Narayana. Nara means human, and Narayana refers to the deity of the name.
Monier-Williams dictionary says Nara is "the primeval Man or eternal Spirit pervading the universe (always associated with Narayana, "son of the primeval man"; both are considered either as gods or sages and accordingly called देवौ, ऋषी , तापसौ. In epic poetry, they are the sons of Dharma by Murti or Ahimsa and emanations of Vishnu, Arjuna being identified with Nara, and Krishna with Narayana.- Mahabharata, Harivamsa and Purana".[1]
Narayana on the left and Nara on the right, Deogarh, Uttar Pradesh, ca. 5th century
The name "Nara-Narayana" can be broken into two Sanskrit terms, nara and Narayana. Nara means human, and Narayana refers to the deity of the name.
Monier-Williams dictionary says Nara is "the primeval Man or eternal Spirit pervading the universe (always associated with Narayana, "son of the primeval man"; both are considered either as gods or sages and accordingly called देवौ, ऋषी , तापसौ. In epic poetry, they are the sons of Dharma by Murti or Ahimsa and emanations of Vishnu, Arjuna being identified with Nara, and Krishna with Narayana.- Mahabharata, Harivamsa and Purana".[1]
Depiction
Nara-Narayana are depicted jointly or separately in images. When depicted separately, Nara is portrayed with two hands and wearing deer skin while Narayana is shown on the right in the usual form of Vishnu.
Sometimes, both of them are depicted identical to each other. They are depicted four-armed holding a mace, a discus, a conch and a lotus, resembling Vishnu.
[edit] Legends
Krishna, Arjuna at Kurukshetra. Krishna gives the discourse of the Bhagavad Gita. 18-19th century painting. Freer Sackler Gallery.
Krishna and Arjuna are often referred to as Nara-Narayana in the Mahabharata and are considered part incarnations of Narayana and Nara respectively, according to the Bhagavata Purana
In a previous life, the duo were born as the sages Nara and Narayana, and who performed great penances at the holy spot of Badrinath. Nara and Narayana were the Fifth Avatar of Lord Vishnu. The twins were sons of Dharma, the son of Brahma and his wife Murti (Daughter Of Daksha) or Ahimsa [3].They live at Badrika performing severe austerities and meditation for the welfare of the world. These two inseparable sages took avatars on earth for the welfare of mankind and to punish the wicked ones. The sages defeated a demon called Sahasrakavacha ("one with a thousand armours").[4]. Legend has it that once Lord Shiva tried to bring the fame of Nara and Narayana before the entire world. To do that, he hurled his own potent weapon Paashupathastra at the meditating rishis. The power of their meditation was so intense that the astra lost it's power before them. Lord Shiva stated that this happened since the duo were jnanis of the first order constantly in the state of Nirvikalpa Samadhi
Nara-Narayana are depicted jointly or separately in images. When depicted separately, Nara is portrayed with two hands and wearing deer skin while Narayana is shown on the right in the usual form of Vishnu.
Sometimes, both of them are depicted identical to each other. They are depicted four-armed holding a mace, a discus, a conch and a lotus, resembling Vishnu.
[edit] Legends
Krishna, Arjuna at Kurukshetra. Krishna gives the discourse of the Bhagavad Gita. 18-19th century painting. Freer Sackler Gallery.
Krishna and Arjuna are often referred to as Nara-Narayana in the Mahabharata and are considered part incarnations of Narayana and Nara respectively, according to the Bhagavata Purana
In a previous life, the duo were born as the sages Nara and Narayana, and who performed great penances at the holy spot of Badrinath. Nara and Narayana were the Fifth Avatar of Lord Vishnu. The twins were sons of Dharma, the son of Brahma and his wife Murti (Daughter Of Daksha) or Ahimsa [3].They live at Badrika performing severe austerities and meditation for the welfare of the world. These two inseparable sages took avatars on earth for the welfare of mankind and to punish the wicked ones. The sages defeated a demon called Sahasrakavacha ("one with a thousand armours").[4]. Legend has it that once Lord Shiva tried to bring the fame of Nara and Narayana before the entire world. To do that, he hurled his own potent weapon Paashupathastra at the meditating rishis. The power of their meditation was so intense that the astra lost it's power before them. Lord Shiva stated that this happened since the duo were jnanis of the first order constantly in the state of Nirvikalpa Samadhi
Birth of Urvashi
The Bhagavata Purana tells the story of the birth of Urvashi from the sages Nara-Narayana.[5] Once, sages Nara-Narayana were meditating in the holy shrine of Badrinath situated in the Himalayas. Their penances and austerities alarmed the gods, so Indra, the King of Devas, sent Kamadeva, Vasanta (spring) and apsaras (nymphs) to inspire them with passion and disturb their devotions. The sage Narayana took a flower and placed it on his thigh. Immediately there sprung from it a beautiful nymph whose charms far excelled those of the celestial nymphs, and made them return to heaven filled with shame and vexation. Narayana sent this nymph to Indra with them, and from her having been produced from the thigh (uru in Sanskrit) of the sage, she was called Urvashi.[6][7]
The Bhagavata Purana tells the story of the birth of Urvashi from the sages Nara-Narayana.[5] Once, sages Nara-Narayana were meditating in the holy shrine of Badrinath situated in the Himalayas. Their penances and austerities alarmed the gods, so Indra, the King of Devas, sent Kamadeva, Vasanta (spring) and apsaras (nymphs) to inspire them with passion and disturb their devotions. The sage Narayana took a flower and placed it on his thigh. Immediately there sprung from it a beautiful nymph whose charms far excelled those of the celestial nymphs, and made them return to heaven filled with shame and vexation. Narayana sent this nymph to Indra with them, and from her having been produced from the thigh (uru in Sanskrit) of the sage, she was called Urvashi.[6][7]
Badrinath
Badrinath temple
According to the Bhagavata purana, "There in Badrikashram (Badrinath) the Personality of Godhead (Vishnu), in his incarnation as the sages Nara and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities." (3.4.22)
In Badrinath Temple's sanctorium, to the far right side of the stone image of Badri-Vishala (or Badri-Narayana), are the images of Nara and Narayana. Also, the Nara and Narayana peaks tower over Badrinath.
[edit] Mahabharata
Narayana (left) with Nara, both of them are depicted identical to each other, holding a mace, a discus, a conch and a lotus.
According to Bhandarkar, the gods Nara-Narayana must be very famous at the time of the composition of the Mahabharata, since in the opening stanzas of different books obeisance is made to these two gods. In Vanaparvan (12. 46, 47), Krishna says to Arjuna,"O invincible one, you are Nara and I am Hari Narayana, and we, the sages Nara-Narayana, have come to this world at proper time.." In the same Parva, chapter 30 (verse 1); Shiva says to Arjuna "In former birth you were Nara and with Narayana as your companion, performed austerities for thousands of years at Badari".
Badrinath temple
According to the Bhagavata purana, "There in Badrikashram (Badrinath) the Personality of Godhead (Vishnu), in his incarnation as the sages Nara and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities." (3.4.22)
In Badrinath Temple's sanctorium, to the far right side of the stone image of Badri-Vishala (or Badri-Narayana), are the images of Nara and Narayana. Also, the Nara and Narayana peaks tower over Badrinath.
[edit] Mahabharata
Narayana (left) with Nara, both of them are depicted identical to each other, holding a mace, a discus, a conch and a lotus.
According to Bhandarkar, the gods Nara-Narayana must be very famous at the time of the composition of the Mahabharata, since in the opening stanzas of different books obeisance is made to these two gods. In Vanaparvan (12. 46, 47), Krishna says to Arjuna,"O invincible one, you are Nara and I am Hari Narayana, and we, the sages Nara-Narayana, have come to this world at proper time.." In the same Parva, chapter 30 (verse 1); Shiva says to Arjuna "In former birth you were Nara and with Narayana as your companion, performed austerities for thousands of years at Badari".
In Swaminarayan sect
In Swaminarayan Sampraday sect, Nara and Narayana, called as Nara-Narayana Deva, are again identified with Arjuna and Krishna as Swaminarayan mentions in verse 110 of the Shikshapatri. They are believed to reside at Badrikashram and to be the prime controllers of the destiny of all beings, depending on their karma. Nara-Narayana Deva are believed to have manifested at Narayana Ghat on the banks of river Sabarmati at Ahmedabad. Therefore their images were installed by Swaminarayan at the first Swaminarayan temple, Shri Swaminarayan Mandir, Ahmedabad (India).
Followers of Swaminarayan believe that it was events that took place at Badarikashram, that led to the incarnation of Swaminarayan. It is believed that Narayana took birth as Swaminarayan due to a curse of sage Durvasa which he accepted at his own will. The curse led to Narayana taking the form of an avatar on Earth to destroy evil and establish ekantik-dharma, religion based on morality, knowledge, detachment and devotion. Swaminarayan followers specifically interpret the Visvaksena Samhita, 11th part of the Brahma Purana, as well as the Skanda Purana as giving a direct reference to Narayana taking birth in the form of Swaminarayan.
In Swaminarayan Sampraday sect, Nara and Narayana, called as Nara-Narayana Deva, are again identified with Arjuna and Krishna as Swaminarayan mentions in verse 110 of the Shikshapatri. They are believed to reside at Badrikashram and to be the prime controllers of the destiny of all beings, depending on their karma. Nara-Narayana Deva are believed to have manifested at Narayana Ghat on the banks of river Sabarmati at Ahmedabad. Therefore their images were installed by Swaminarayan at the first Swaminarayan temple, Shri Swaminarayan Mandir, Ahmedabad (India).
Followers of Swaminarayan believe that it was events that took place at Badarikashram, that led to the incarnation of Swaminarayan. It is believed that Narayana took birth as Swaminarayan due to a curse of sage Durvasa which he accepted at his own will. The curse led to Narayana taking the form of an avatar on Earth to destroy evil and establish ekantik-dharma, religion based on morality, knowledge, detachment and devotion. Swaminarayan followers specifically interpret the Visvaksena Samhita, 11th part of the Brahma Purana, as well as the Skanda Purana as giving a direct reference to Narayana taking birth in the form of Swaminarayan.
Narada
Narada (Sanskrit: नारद, nārada) or Narada Muni is a divine sage from the
Vaisnava tradition, who plays a prominent role in a number of the Puranic
texts, especially in the Bhagavata Purana, and in the Ramayana. Narada is the
author of the Pāñcarātra, a standard text for Vaisnava's priests which contains
the technical and philosophical meanings of the temple Deity worship. This book
is very important for the Hare Krishna movement, since they belong to the same
Guru-Sampradaya (a very long chain of spiritual masters) as Narada. Narada is
portrayed as a travelling monk with the ability to visit distant worlds or
planets (lokas in Sanskrit). He carries a musical instrument known as a
Tampura[1], which he uses to accompany his singing of hymns, prayers and
mantras as an act of devotion to his Lord, Vishnu. In the Vedas, Narada is
described as a saintly traveler who sometimes while remembering Vishnu by
singing His Glories his Brahminical holy thread breaks, because of bodily
expansions through the emotions he feels of pure bhakti (love of God) in
separation, which he derives from his unalloyed devotional service. In the
Vaishnava tradition he is held in special reverance for his chanting and
singing of the names Hari and Narayana and his promoting of the process of
devotional service, known as bhakti yoga as explained within the text
accredited to Narada himself, known as the Narada Bhakti Sutra. Narada is also
said to have orated the maxims of the Nāradasmṛti (100BC-400CE), which has been called the
“juridical text par excellence” and represents the only Dharmaśāstra text which
deals solely with juridical matters and ignoring those of righteous conduct and
penance
Son of Brahma
According to legend, Narada is regarded as the Manasaputra, referring to his birth 'from the mind of Brahma', the first living being as described in the Puranic universe. He is regarded as the Triloka sanchaari, the ultimate nomad who roams the three lokas of Swargaloka (heaven), Mrityuloka (earth, literally: "place of death") and Patalloka (nether-world). He does this to find out about the life and welfare of people. He was the first to practice Natya Yoga. He is also known as Kalahapriya, as he playfully causes quarrels amongst Gods (devas), Goddesses and people.
Narada has a specifically important place among the Vaishnava traditions. In the Puranic scriptures, he is listed as one of the twelve mahajanas, or 'great devotees' of God (Vishnu). As he was a gandharva in his previous birth before becoming a rishi he is in the category of a devarishi
According to legend, Narada is regarded as the Manasaputra, referring to his birth 'from the mind of Brahma', the first living being as described in the Puranic universe. He is regarded as the Triloka sanchaari, the ultimate nomad who roams the three lokas of Swargaloka (heaven), Mrityuloka (earth, literally: "place of death") and Patalloka (nether-world). He does this to find out about the life and welfare of people. He was the first to practice Natya Yoga. He is also known as Kalahapriya, as he playfully causes quarrels amongst Gods (devas), Goddesses and people.
Narada has a specifically important place among the Vaishnava traditions. In the Puranic scriptures, he is listed as one of the twelve mahajanas, or 'great devotees' of God (Vishnu). As he was a gandharva in his previous birth before becoming a rishi he is in the category of a devarishi
Enlightenment
The Bhagavata Purana describes the story of Narada's spiritual enlightenment: In his previous birth Narada was a gandharva (angelic being) who had been cursed to be born on an earthly planet due to some offense. He was born as the son of a maid-servant of some particularly saintly priests (brahmins). The priests, being pleased with both his and his mother's service, blessed him by allowing him to eat some of their food (prasad) previously offered to their lord, Vishnu.
Gradually Narada received further blessings from these sages and heard them discussing many spiritual topics. After his mother died, he decided to roam the forest in search of enlightenment in understanding the 'Supreme Absolute Truth'.
Reaching a tranquil forest location, after quenching his thirst from a nearby stream, he sat under a tree in meditation (yoga), concentrating on the paramatma form of Vishnu within his heart as he had been taught by the priests he had served. After some time Narada experienced a vision wherein Narayan (Vishnu) appeared before him, smiling, and spoke "that despite having the blessing of seeing him at that very moment, Narada would not be able to see his (Vishnu's) divine form again until he died". Narayan further explained that the reason he had been given a chance to see his form was because his beauty and love would be a source of inspiration and would fuel his dormant desire to be with the lord again. After instructing Narada in this manner, Vishnu then disappeared from his sight. The boy awoke from his meditation both thrilled and disappointed.
For the rest of his life Narada focused on his devotion, meditation upon and worship to Vishnu. After his death Vishnu then blessed him with the spiritual form of "Narada" as he eventually became known. In many Hindu scriptures Narada is considered a saktyavesa-avatara or partial-manifestation (avatar) of God, empowered to perform miraculous tasks on Vishnu's behalf.
The Bhagavata Purana describes the story of Narada's spiritual enlightenment: In his previous birth Narada was a gandharva (angelic being) who had been cursed to be born on an earthly planet due to some offense. He was born as the son of a maid-servant of some particularly saintly priests (brahmins). The priests, being pleased with both his and his mother's service, blessed him by allowing him to eat some of their food (prasad) previously offered to their lord, Vishnu.
Gradually Narada received further blessings from these sages and heard them discussing many spiritual topics. After his mother died, he decided to roam the forest in search of enlightenment in understanding the 'Supreme Absolute Truth'.
Reaching a tranquil forest location, after quenching his thirst from a nearby stream, he sat under a tree in meditation (yoga), concentrating on the paramatma form of Vishnu within his heart as he had been taught by the priests he had served. After some time Narada experienced a vision wherein Narayan (Vishnu) appeared before him, smiling, and spoke "that despite having the blessing of seeing him at that very moment, Narada would not be able to see his (Vishnu's) divine form again until he died". Narayan further explained that the reason he had been given a chance to see his form was because his beauty and love would be a source of inspiration and would fuel his dormant desire to be with the lord again. After instructing Narada in this manner, Vishnu then disappeared from his sight. The boy awoke from his meditation both thrilled and disappointed.
For the rest of his life Narada focused on his devotion, meditation upon and worship to Vishnu. After his death Vishnu then blessed him with the spiritual form of "Narada" as he eventually became known. In many Hindu scriptures Narada is considered a saktyavesa-avatara or partial-manifestation (avatar) of God, empowered to perform miraculous tasks on Vishnu's behalf.
Parashara
Parāśara is a Rigvedic Maharishi and author of many
ancient Indian texts. Parāśara was the grandson of Vasishtha, the son of
Shakti-muni, and the father of Vyasa. There are
several texts which give reference to Parāśara as an author/speaker.
Modern scholars believe that there were many individuals who used this name
throughout time whereas others assert that the same Parāśara taught these
various texts and the time of writing them varied. The actual sage himself
never wrote the texts, he was known as a traveling teacher, and the various
texts attributed to him are given in reference to Parāśara being the speaker to
his student.
Genealogy
According to vedas which is the word of GOD The Supreme personality of Godhead Lord Krishna, Brahma created Vasishtha who with Arundhati had a son named Shakti-muni who sired Parāśara. With Satyavati, Parāśara fathered Vyasa. Vyasa sired Dhritarashtra, Pandu and Vidura through his dead brother's wives. He sired Śuka through his wife, Jābāli's daughter Pinjalā (Vatikā)[1]. Thus Parashara was the great-grandfather of both the warring parties of the Mahābhārata, the Kauravas and the Pāndavas.
According to vedas which is the word of GOD The Supreme personality of Godhead Lord Krishna, Brahma created Vasishtha who with Arundhati had a son named Shakti-muni who sired Parāśara. With Satyavati, Parāśara fathered Vyasa. Vyasa sired Dhritarashtra, Pandu and Vidura through his dead brother's wives. He sired Śuka through his wife, Jābāli's daughter Pinjalā (Vatikā)[1]. Thus Parashara was the great-grandfather of both the warring parties of the Mahābhārata, the Kauravas and the Pāndavas.
Life
Parāśara Muni was raised by his grandfather, Vasishtha, because he lost his father at an early age. His father, Shakti-muni, was on a journey and came across an angry Rakshasa (demon) who had once been a king but was turned into a demon feeding on human flesh as a curse from Vishwamitra. The demon devoured Parāśara’s father. In the Visnu Purana, Parāśara speaks about his anger from this:
"I had heard that my father had been devoured by a Rakshasa employed by Vishwamitra: violent anger seized me, and I commenced a sacrifice for the destruction of the Rakshasas: hundreds of them were reduced to ashes by the rite, when, as they were about to be entirely exterminated, my grandfather Vasishtha said to me: Enough, my child; let thy wrath be appeased: the Rakshasas are not culpable: thy father's death was the work of destiny. Anger is the passion of fools; it becometh not a wise man. By whom, it may be asked, is any one killed? Every man reaps the consequences of his own acts. Anger, my son, is the destruction of all that man obtains by arduous exertions, of fame, and of devout austerities; and prevents the attainment of heaven or of emancipation. The chief sages always shun wrath: be not subject to its influence, my child. Let no more of these unoffending spirits of darkness be consumed. Mercy is the might of the righteous.”
Sage Parashara, on one of his travels across the country, halted for the night in a little hamlet on the banks of the river Ganga. He was put up in the house of the village chief. When dawn broke, the chief asked his daughter, Satyavati, to ferry the sage to his next destination. When in the ferry, Parashara was offended by the stench of raw fish. According to legend, the Ganga has no fish within her waters. He asked Satyavati as to from where the foul stench was emanating. Satyavati was a fisherman's daughter, and pursued the same occupation. It was from her the stench emanated. Realising this, Parashara gave her the epithet "Matsyagandha", meaning "one with the smell of fish". Satyavati was thoroughly ashamed. Parashara felt sorry for his cruelty, and instantly granted her the boon, that the finest fragrance may emit from her person.
Parashara grew attached to Satyavati, and desired to perform coitus with her. But Satyavati was ashamed of doing so, as there were many people present on either sides of Ganga. So Parasara Muni, with his mystic power, created a dense sheet of mist around an island on Ganga and in due course, they had a son, by name Vyasa. But Parashara's wandering ascetic life did not suit Satyavati, and the couple separated. While parting, Parashara granted Satyavati another boon; that she may have her lost virginity back. Satyavati returned to her father after this, and in due course, married Shantanu.
Parāśara was known as the "limping sage". He had his leg wounded during the attack of his ashram. When a rishi dies he merges back into an element or an archeype, Sage Jaimini was trampled by wild elephants, Sage Gautama was eaten by Cannibals, etc. When Sage Parāśara was walking through a dense forest he and his students were attacked by wolves. He was unable to get away in his old age with a lame leg he left this world merging into the wolves.
The birth place of Parashar Muni is believed to be at Panhala fort in Kolhapur district of Maharashtra. A cave supposed to be of Parashar Muni is present at the fort.
Parāśara Muni was raised by his grandfather, Vasishtha, because he lost his father at an early age. His father, Shakti-muni, was on a journey and came across an angry Rakshasa (demon) who had once been a king but was turned into a demon feeding on human flesh as a curse from Vishwamitra. The demon devoured Parāśara’s father. In the Visnu Purana, Parāśara speaks about his anger from this:
"I had heard that my father had been devoured by a Rakshasa employed by Vishwamitra: violent anger seized me, and I commenced a sacrifice for the destruction of the Rakshasas: hundreds of them were reduced to ashes by the rite, when, as they were about to be entirely exterminated, my grandfather Vasishtha said to me: Enough, my child; let thy wrath be appeased: the Rakshasas are not culpable: thy father's death was the work of destiny. Anger is the passion of fools; it becometh not a wise man. By whom, it may be asked, is any one killed? Every man reaps the consequences of his own acts. Anger, my son, is the destruction of all that man obtains by arduous exertions, of fame, and of devout austerities; and prevents the attainment of heaven or of emancipation. The chief sages always shun wrath: be not subject to its influence, my child. Let no more of these unoffending spirits of darkness be consumed. Mercy is the might of the righteous.”
Sage Parashara, on one of his travels across the country, halted for the night in a little hamlet on the banks of the river Ganga. He was put up in the house of the village chief. When dawn broke, the chief asked his daughter, Satyavati, to ferry the sage to his next destination. When in the ferry, Parashara was offended by the stench of raw fish. According to legend, the Ganga has no fish within her waters. He asked Satyavati as to from where the foul stench was emanating. Satyavati was a fisherman's daughter, and pursued the same occupation. It was from her the stench emanated. Realising this, Parashara gave her the epithet "Matsyagandha", meaning "one with the smell of fish". Satyavati was thoroughly ashamed. Parashara felt sorry for his cruelty, and instantly granted her the boon, that the finest fragrance may emit from her person.
Parashara grew attached to Satyavati, and desired to perform coitus with her. But Satyavati was ashamed of doing so, as there were many people present on either sides of Ganga. So Parasara Muni, with his mystic power, created a dense sheet of mist around an island on Ganga and in due course, they had a son, by name Vyasa. But Parashara's wandering ascetic life did not suit Satyavati, and the couple separated. While parting, Parashara granted Satyavati another boon; that she may have her lost virginity back. Satyavati returned to her father after this, and in due course, married Shantanu.
Parāśara was known as the "limping sage". He had his leg wounded during the attack of his ashram. When a rishi dies he merges back into an element or an archeype, Sage Jaimini was trampled by wild elephants, Sage Gautama was eaten by Cannibals, etc. When Sage Parāśara was walking through a dense forest he and his students were attacked by wolves. He was unable to get away in his old age with a lame leg he left this world merging into the wolves.
The birth place of Parashar Muni is believed to be at Panhala fort in Kolhapur district of Maharashtra. A cave supposed to be of Parashar Muni is present at the fort.
Rigveda
In the Rigveda, Parāśara, son of Sakti-Muni (Parāśara Śāktya), is the seer of verses 1.65-73 which are all in praise of Agni (the sacred fire), and part of 9.97 (v.31-44) which is in praise of Soma. Below is 1.73.2
devo na yaḥ savitā satyamanmā kratvā nipāti vṛjanāni viṣvā
purupraṣasto amatirna satya ātmeva Sevo didhiṣāyyo bhūt
He who is like the divine Sun, who knows the truth (of things), preserves by his actions (his votaries) in all encounters; like nature, he is unchangeable and, like soul, is the source of all happiness: he is ever to be cherished.
In the Rigveda, Parāśara, son of Sakti-Muni (Parāśara Śāktya), is the seer of verses 1.65-73 which are all in praise of Agni (the sacred fire), and part of 9.97 (v.31-44) which is in praise of Soma. Below is 1.73.2
devo na yaḥ savitā satyamanmā kratvā nipāti vṛjanāni viṣvā
purupraṣasto amatirna satya ātmeva Sevo didhiṣāyyo bhūt
He who is like the divine Sun, who knows the truth (of things), preserves by his actions (his votaries) in all encounters; like nature, he is unchangeable and, like soul, is the source of all happiness: he is ever to be cherished.
Texts attributed to
Parāśara
* Author of verses in the Rigveda: recorded as the author of RV 1.65-73 and part of RV 9.97.
* Parāśara Smriti (also called Parāśara Dharma Samhita): a code of laws which is stated in the text to be for the present Kali Yuga.
* Speaker of Visnu Purana considered by scholars as one of the earliest Puranas.
* Speaker of the Bṛhat Parāśara Horāśāstra , also written as BPHS. It is considered a foundational text of astrology. The Sanskrit in which it is composed dates to the 7th or 8th centuries CE
* Speaker of the Vrikshayurveda ("the science of life of trees"), one of the earliest texts on botany. This text was considered to be an ancient botany primer for students of Traditional IndianMedicine.
* Author of verses in the Rigveda: recorded as the author of RV 1.65-73 and part of RV 9.97.
* Parāśara Smriti (also called Parāśara Dharma Samhita): a code of laws which is stated in the text to be for the present Kali Yuga.
* Speaker of Visnu Purana considered by scholars as one of the earliest Puranas.
* Speaker of the Bṛhat Parāśara Horāśāstra , also written as BPHS. It is considered a foundational text of astrology. The Sanskrit in which it is composed dates to the 7th or 8th centuries CE
* Speaker of the Vrikshayurveda ("the science of life of trees"), one of the earliest texts on botany. This text was considered to be an ancient botany primer for students of Traditional IndianMedicine.
Pulastya
Pulastya was one of the ten Prajapatis or mind-born
sons of Brahma, and one of the Saptarishis (Seven Great Sages Rishi) in the
first Manvantara.
He was the medium through which some of the Puranas were communicated to man. He received the Vishnu Purana from Brahma and communicated it to Parashara, who made it known to mankind.
He was father of Visravas who was the father of Kuvera and Ravana, and all the Rakshasas are supposed to have sprung from him. Pulastya Rishi was married to one of Kardam ji's nine daughters named Havirbhoo. Pulastya Rishi had two sons - Maharshi Agastya and Visravas. Vishravaa had two wives: one was Kekasi who gave birth to Ravana, Kumbhkarn and Vibheeshan; and another was Idvidaa and had a son named Kuber.
Idvidaa was the daughter of Trinbindu and Alambushaa Apsaraa in the lineage of Marutt who was a Chakravartee Raajaa and was in the lineage of Vaivaswat Manu Shraadhdev. He had all gold pots in his Yagya and he gave so much to Brahmin that they left many things there only. This was the same gold which Yudhishthira took and used for his Yagya. Trinbindu was in the lineage of Marutt.
He was the medium through which some of the Puranas were communicated to man. He received the Vishnu Purana from Brahma and communicated it to Parashara, who made it known to mankind.
He was father of Visravas who was the father of Kuvera and Ravana, and all the Rakshasas are supposed to have sprung from him. Pulastya Rishi was married to one of Kardam ji's nine daughters named Havirbhoo. Pulastya Rishi had two sons - Maharshi Agastya and Visravas. Vishravaa had two wives: one was Kekasi who gave birth to Ravana, Kumbhkarn and Vibheeshan; and another was Idvidaa and had a son named Kuber.
Idvidaa was the daughter of Trinbindu and Alambushaa Apsaraa in the lineage of Marutt who was a Chakravartee Raajaa and was in the lineage of Vaivaswat Manu Shraadhdev. He had all gold pots in his Yagya and he gave so much to Brahmin that they left many things there only. This was the same gold which Yudhishthira took and used for his Yagya. Trinbindu was in the lineage of Marutt.
Rishabha
In Hinduism, Rishabha is regarded to be an avatar
of Vishnu, eighth in the twenty-two incarnations listed in the Bhagavata
Purana.[1] He appeared in the womb of Marudevi, the wife of King Nabhi. The
King underwent many severe austerities and penance to please Vishnu to get a
son like Vishnu. Vishnu accepted his plea and thus appeared as Rsabha - son of
King Nabhi and Merudevi.
Jains accept Rsabha as Rishabha, as the first Tirthankar.
Rishabha Rishi is also mentioned in the Markandeya, Vayu, Brahmanda, Skanda, and Vishnu Puranas.
Children
He followed the orders of His guru and accepted a wife named Jayanti, who had been given to Him by the King of heaven, Indra. He begot a hundred sons in the womb of Jayanti. Of these hundred sons, the eldest was known as Bharat. Since the reign of Maharaja Bharata, the Indian sub-continent has been called Bharata-varsa. Rsabhadeva's other sons were headed by Kusavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha and Kikata. There were also other sons named Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Drumila, Camasa and Karabhajana. Instead of ruling the kingdom, these nine became mendicant preachers, following the religious precepts of the Bhagavata Purana. Their characteristics and activities are described in the Eleventh Canto of the Bhagavata Purana during the talks between Vasudeva and Narada at Kuruksetra. To teach the general populace, King Rsabhadeva performed many sacrifices and taught His sons how to rule the citizens.
Thus Rsabha was an ideal father, who gave ept instructions to his sons. The instructions of Rsabha to his sons are present in Canto 5, Chapter 5 of the Bhagavata Purana.
Jains accept Rsabha as Rishabha, as the first Tirthankar.
Rishabha Rishi is also mentioned in the Markandeya, Vayu, Brahmanda, Skanda, and Vishnu Puranas.
Children
He followed the orders of His guru and accepted a wife named Jayanti, who had been given to Him by the King of heaven, Indra. He begot a hundred sons in the womb of Jayanti. Of these hundred sons, the eldest was known as Bharat. Since the reign of Maharaja Bharata, the Indian sub-continent has been called Bharata-varsa. Rsabhadeva's other sons were headed by Kusavarta, Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha and Kikata. There were also other sons named Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Drumila, Camasa and Karabhajana. Instead of ruling the kingdom, these nine became mendicant preachers, following the religious precepts of the Bhagavata Purana. Their characteristics and activities are described in the Eleventh Canto of the Bhagavata Purana during the talks between Vasudeva and Narada at Kuruksetra. To teach the general populace, King Rsabhadeva performed many sacrifices and taught His sons how to rule the citizens.
Thus Rsabha was an ideal father, who gave ept instructions to his sons. The instructions of Rsabha to his sons are present in Canto 5, Chapter 5 of the Bhagavata Purana.
Rishi Jahnu
Rishi Jahnu appears in the story of Ganga and
Bhagiratha. When Ganga came to earth after being released from lord Shiva's
locks, her torrential waters wreaked havoc with
Jahnu's fields and penance. Angered by this, the great sage drank up all
of Ganga's waters to punish her. Seeing this, the Gods prayed to the sage to
release Ganga, so that she could proceed on her mission to release the souls of
the ancestors of Bhagiratha. Jahnu relented and he released Ganga from his ear.
For this, the Ganga river is also known as Jahnvi, Janhavi or Jhanvi, meaning
"daughter of Jahnu".
Rishyasringa
According to Hindu mythology and scriptures,
Rishyasringa (Sanskrit:ऋष्यशृंग,
IAST: Ṛṣyaśṛnga)
('deer-horned' in Sanskrit) or Ekashringa (one-horned), was a boy born with the
horns of a deer. His father was the rishi Vibhandaka, and his mother was a
celestial paramour 'Menaka'. According to another legend, he was believed to
have been born of a doe and from the
slight protrusion of his forehead. According to legend, his father was seduced
by the celestial danseuse 'Menaka' by order of 'Indra'- the king of gods, who
feared the yogic powers gained out of penance by the rishi could prove fatal to
the very existence of heavenly world. The father was seduced and out of his
relation with the danseuse was born Rishyasringa. However immediately after the
child was born 'Menaka', after completing the duty she was sent for left the
infant child and her lover and made her way to the heavens. The incident left
the father with extreme hatred towards women folk, and he raised the boy in a
forest, isolated from society. He never saw any girls or women, and was not
told of their existence. The tradition states that he was endowed with magical
and miraculous powers.
In the usual version of the story, at the time that the boy becomes a young man, the kingdom of Anga suffers from drought and famine. The king, Romapada(Lompada), is told that this can only be alleviated by a brahmin with the powers that come from observance of perfect chastity. The only such person is Rishyasringa. He has to be brought to the city, and be persuaded to carry out the necessary ceremonies. Despite his fear of the power and anger of the boy's father, the king sends young women, and later his daughter 'Shanta', to introduce the boy into normal society. This is done, Rishyasringa uses his powers, the kingdom receives bountiful rains and Rishyasringa then marries the princess Shanta. Much of the story is taken up by accounts of the feelings of the young man as he becomes aware of women for the first time. In this sense (and from his name Eka-shringa) this is a possible origin of the unicorn myth as it relates to virgins.
In another version of the story, the forest in which the boy is brought up is part of Anga. The boy's upbringing without knowledge of women is itself the cause of the troubles of the kingdom.
The story can be found in both the Ramayana and the Mahābhārata. According to the Ramayana, Ekashringa was the chief priest when the king Dasaratha performed a yagya to beget progeny, and as the consequence of the said yagya were born Rama, Bharata, and the twins Lakshmana and Shatrughna.
Kigga
The town Kigga near by Sringeri is the place today holds religious values based on Rishyasringa. Lord Shiva temple in the town is said to be worshiped by Rishyashringa. In the modern days also the Jagadguru of Sringeri Sharada Peetam performs pooja at Kigga Sri Rushasringeswara temple for rain or to reduce rain.
[edit] Sringeri
The town of Sringeri in Karnataka is named after this sage. The name Sringeri is derived from Rishyasringapura. This is based on the legend that Sage Rishyasringa performed penance here. The Advaitin philosopher, Adi Shankara, founded the Sringeri Sharada Peetham at Sringeri after seeing a hooded snake giving shelter to a frog in labor, in spite of snakes and frogs being mortal enemies. Adi Shankara realized that the place must have been a spot of penance and established the Dakshninamnaya Sharada Peetham (Southern Seat of Goddess Sharada) here.
In the usual version of the story, at the time that the boy becomes a young man, the kingdom of Anga suffers from drought and famine. The king, Romapada(Lompada), is told that this can only be alleviated by a brahmin with the powers that come from observance of perfect chastity. The only such person is Rishyasringa. He has to be brought to the city, and be persuaded to carry out the necessary ceremonies. Despite his fear of the power and anger of the boy's father, the king sends young women, and later his daughter 'Shanta', to introduce the boy into normal society. This is done, Rishyasringa uses his powers, the kingdom receives bountiful rains and Rishyasringa then marries the princess Shanta. Much of the story is taken up by accounts of the feelings of the young man as he becomes aware of women for the first time. In this sense (and from his name Eka-shringa) this is a possible origin of the unicorn myth as it relates to virgins.
In another version of the story, the forest in which the boy is brought up is part of Anga. The boy's upbringing without knowledge of women is itself the cause of the troubles of the kingdom.
The story can be found in both the Ramayana and the Mahābhārata. According to the Ramayana, Ekashringa was the chief priest when the king Dasaratha performed a yagya to beget progeny, and as the consequence of the said yagya were born Rama, Bharata, and the twins Lakshmana and Shatrughna.
Kigga
The town Kigga near by Sringeri is the place today holds religious values based on Rishyasringa. Lord Shiva temple in the town is said to be worshiped by Rishyashringa. In the modern days also the Jagadguru of Sringeri Sharada Peetam performs pooja at Kigga Sri Rushasringeswara temple for rain or to reduce rain.
[edit] Sringeri
The town of Sringeri in Karnataka is named after this sage. The name Sringeri is derived from Rishyasringapura. This is based on the legend that Sage Rishyasringa performed penance here. The Advaitin philosopher, Adi Shankara, founded the Sringeri Sharada Peetham at Sringeri after seeing a hooded snake giving shelter to a frog in labor, in spite of snakes and frogs being mortal enemies. Adi Shankara realized that the place must have been a spot of penance and established the Dakshninamnaya Sharada Peetham (Southern Seat of Goddess Sharada) here.
Sanatana
Sanatana (Hindi: सनातन) was one of the Four Kumaras or Catursana, the
manasputras (born from the mind) of Brahma from the Puranic texts of Hinduism,
like the Bhagavata Purana others being Sanaka, Sanandana and Sanatkumara.
Sandilya
Ṣāṇdilya was the
name of at least two prominent rishis. One of the rishis was the progenitor of
the Sandilya gotra.
The name was derived from the Sanskrit words ṣan, full and dilam,the moon, with the derivative ya added, meaning the one of the full moon, thereby implying a priest or a descendant of the Moon God.
One rishi was a son of the sage Asita and grandson of the rishi Kashyapa, and thus the founder of the Ṣāṇdilya gotra. He was also the composer of the Ṣāṇdilya Upanishad.[1] According to the Bhagavata Purana, he was instrumental in settling certain metaphysical doubts of King Parikshit of Hastinapura and King Vajranabha of Dwaraka.[2]
The other, by some accounts, a son of the sage Vasistha, had his hermitage in the Shāradāvanam, or forest of Sharada, of a village in the Bolair Valley of Kashmir.[3] The village has been identified with the modern town of Sharda, on the banks of the River Kishanganga, in Pakistan-occupied Kashmir. The goddess Sharada is said to have manifested herself to him, here, after severe penance by him, to confer upon him his yagnopaveetham, an event that was commemorated in the temple of Sharada Peeth in the town.
The name was derived from the Sanskrit words ṣan, full and dilam,the moon, with the derivative ya added, meaning the one of the full moon, thereby implying a priest or a descendant of the Moon God.
One rishi was a son of the sage Asita and grandson of the rishi Kashyapa, and thus the founder of the Ṣāṇdilya gotra. He was also the composer of the Ṣāṇdilya Upanishad.[1] According to the Bhagavata Purana, he was instrumental in settling certain metaphysical doubts of King Parikshit of Hastinapura and King Vajranabha of Dwaraka.[2]
The other, by some accounts, a son of the sage Vasistha, had his hermitage in the Shāradāvanam, or forest of Sharada, of a village in the Bolair Valley of Kashmir.[3] The village has been identified with the modern town of Sharda, on the banks of the River Kishanganga, in Pakistan-occupied Kashmir. The goddess Sharada is said to have manifested herself to him, here, after severe penance by him, to confer upon him his yagnopaveetham, an event that was commemorated in the temple of Sharada Peeth in the town.
Sandipani
Sandipani, which means "Sage of Gods",
was a guru of Lord Krishna. Sandipani was a rishi/muni/saint of Ujjain,
previously known as Avantipura.
The Sandipani Muni ashram is located 2 km outside Ujjain, in the Indian state of Madhya Pradesh. The area near the ashram, known as Ankapata, is popularly believed to have been the place used by Lord Krishna for washing his writing tablets. The numerals 1 to 100 found inscribed on a stone are believed to have been engraved by Guru Sandipani. Near the ashram is the Gomti Kund, a staircased water tank where Krishna supposedly summoned all the holy waters from various centres so that his old Guru, Sandipani Muni would not have to travel other holy places.
The two brothers- Sri Krishna, Balarama and Sudama, while staying as students at Guru Sandipani’s residence, learnt every thing in a single lesson. Upon completion of their studies, they persuaded the teacher to ask for the preceptor’s dakshina (fees) of his liking. Sandipani asked for, as his dakshina, the restoration of his child lost in the ocean at Prabhaas. Saying, ‘So be it’, the two brothers went to Prabhaasa and found that the son was taken by the demon "Shankhasur" he was having a HOLY conch named "Panchajan", who lived under the waters in the shape of a conch. Not finding the son within the conch, Sri Krishna and Balarama took the conch and went to Yama, and blew the conch. Yama worshipped both of them saying, ‘O Vishnu (the all-pervading Lord), disguised as a human being by way of leela (sport), what can we do for you both?’ The glorious Lord said: ‘Impelled by My command, O great ruler, fetch My preceptor’s son, who was brought here as a result of his own Karma.’ Being brought back to life, they handed over to their preceptor his son. Shri Krishna obtained HOLY conch "Panchajanya" from "Shankhasur" only.
The Sandipani Muni ashram is located 2 km outside Ujjain, in the Indian state of Madhya Pradesh. The area near the ashram, known as Ankapata, is popularly believed to have been the place used by Lord Krishna for washing his writing tablets. The numerals 1 to 100 found inscribed on a stone are believed to have been engraved by Guru Sandipani. Near the ashram is the Gomti Kund, a staircased water tank where Krishna supposedly summoned all the holy waters from various centres so that his old Guru, Sandipani Muni would not have to travel other holy places.
The two brothers- Sri Krishna, Balarama and Sudama, while staying as students at Guru Sandipani’s residence, learnt every thing in a single lesson. Upon completion of their studies, they persuaded the teacher to ask for the preceptor’s dakshina (fees) of his liking. Sandipani asked for, as his dakshina, the restoration of his child lost in the ocean at Prabhaas. Saying, ‘So be it’, the two brothers went to Prabhaasa and found that the son was taken by the demon "Shankhasur" he was having a HOLY conch named "Panchajan", who lived under the waters in the shape of a conch. Not finding the son within the conch, Sri Krishna and Balarama took the conch and went to Yama, and blew the conch. Yama worshipped both of them saying, ‘O Vishnu (the all-pervading Lord), disguised as a human being by way of leela (sport), what can we do for you both?’ The glorious Lord said: ‘Impelled by My command, O great ruler, fetch My preceptor’s son, who was brought here as a result of his own Karma.’ Being brought back to life, they handed over to their preceptor his son. Shri Krishna obtained HOLY conch "Panchajanya" from "Shankhasur" only.
Shringirishi
Ramayan era of ancient India. His father was great saint Vibhandak Rishi.
Overview
Shringi Rishi performed 'Putrakameshti Yajya' for King Dashrath of Ayodhya, after that Lord Rama and his three brothers were born.
There is an ashram of Shringi Rishi situated at Ayodhya on the banks of Sarayu river near Laxman Ghat.Legend has it that Shringi Rishi cursed King Parikshit for his sinful conduct against rishi Lomash. The boons and curse uttered by him were proved to be absolutely true. Rishi Shringi was a distinguished expert of the super science of mantras. A temple of Shringi Rishi, is also located at Banjar in Kullu, Himachal Pradesh, in whose honour a fair is held every year in May. A cave is also located in district Sirmaur near Nahan in Bagthan where he is supposed to have stayed. It is a long cave where he is supposed to do yagna and worth seeing.
Sikhwal (also known as Sukhwal, Shringi) are one of the prominent Brahmin sects of Rajasthani Brahmins who trace their origin from the great sage Rishi Shringi (or Rishi Shring). Rishi Shringi was the son of Sage Vibhandak, himself a highly respected Vedic scholar of Kashyaap linage. Rishi Shringi is credited in Indian mythology as the inventor of ‘Putrakameshti Yagna’, the Vedic sacrifice for begetting a male progeny. This first ever Putrakameshti Yagna was performed by Rishi Shringi for the Suryawanshi Emperor Dashrath of Ayodhya (of Ikshavaku lineage) and the outcome of this Yagna was the birth of Lord Rama, the great Indian God-king and revered ‘Avtaar’ (incarnation) of Lord Vishnu, the powerful god in the holy Hindu trinity of Brahma-Vishnu-Mahesh. Lord Rama was born with the blessings of the Gods who were appeased by Rishi Shringi with powerful mantras. Three more sons were born to Dashrath besides Rama (born to his eldest Queen, Devi Kaushlya) Laxman, Bharat and Shatrughna born to Devi Sumitra and Devi Kaikayee, the other two Queens of Emperor Dashrath.
The Yagna was an elaborate affair spreading over twelve days and was performed with much fanfare befitting its uniqueness. The legend has it that Emperor Dashrath’s only daughter, the beautiful young Princess Shanta, who was actively involved in the organizing of the Yagna, fell in love with the handsome and scholarly young sage Shringi. Her brother, Emperor Dashrath understood her feelings and on the occasion of ‘Poornaahuti’ (final sacrifice offered to gods, announcing the completion of Yagna process) proposed royal princess Shanta’s hand in marriage to Rishi Shringi. They were married and had eight sons and many daughters. All the sons born out of the alliance were highly respected for their knowledge of the holy Vedas and involved themselves in scholarly pursuits. Their descendants were later organized into the sub-sect of Brahmins, called Sikhwal Brahmins (also known as Sukhwal, Shringi Brahmins)
Though Rishi Shringi was a Brahmin and Princess Shanta was born to Suryawanshi Kshatriya family, such alliances were not very uncommon in the era as both Brahmins and Kshatriya communities represented the elite class of the Hindu society. Cities of Madya Pradesh and Uttar Pradesh Jhansi,Lalitpur,Bhopal,Jabalpur and many villages of these states like Khurai, Bina, Dhaura, Burogon, Khiria ,Kalyanpura, Mohara, Baruasagar, Sagar, Damoh, Sihora, Ramnagar, Sinonia, Rampura etc.
Cities of Jaipur, Ajmer, Kota and Udaipur and many other places in Rajasthan, Kolkota in West Bengal, Hyderabad and Vijaywada in Andhra Pradesh, Mumbai, Nasik, Jalgaon, Akola, Amravati, Latur and other places in Maharashtra have a significant presence of Sikhwal Brahmin population. Today, the Sikhwals are spread all over India and also in USA and Europe.
Other prominent Rajasthani Brahmin sub-sects are Gaur, Gujar-Gaur, Daima (also called Dayama or Dadeech), Pareek, Khandelwal
(not to be confused with the ‘Vaisha’ community of the same name) and Saraswat Brahmins.
In Rajasthan the other five castes i.e. Guar, Gujar-Gaur, Daima, Pareek and Khandelwal [not vaisha] together form Chh-Nyatee Bhai.
Though they do not marry among themselves, but share a strong social bonding and invite each other on all auspicious occasions.
In Pushkar near Ajmer in state of Rajasthan, India, Sikhwal Brahmins have an inn and a temple dedicated to Shringi Rishi.
Shringi Rishi Ashram
40 Km away from Faizabad after reaching Gosaiganj and 8 Km from Bandanpur there is a Market called Mehbubganj you reach to
Sherwaghat.There is also an ashram of Shringi Rishi.
20 Km away from Jhansi after reaching Baruasagar there is a Shringirishi temple.
20 Km away from Bina MP after reaching village Sarkhadi there is Shringirishi Temple.
80 Km away from Jhansi in village Sangaouli there is new temple of Shringirishi
Om
Tat Sat
(Continued...)
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