Anumati was one of the female deities present at the ritualistic installation ceremony of Skanda Kārtikeya (Kartikeya) as the commander-in-chief of the divine army. 

One of the seven primary rivers flowing through the seven lands (varṣa; varsha) of Śālamalīdvīpa (Salmalidweepa). 

A form of the primeval female energy, the prime Goddess. 

Anumati is a ṛṣi (rishi; sage). Matsyapurāṇa (Matsyapurana) mentions his name as a sage belonging to the order of Maharṣi (Maharshi; Great Sage) Bhṛgu (Bhrigu). So, it can be assumed that Sage Anumati was connected to Bhṛguvaṁśa (Bhriguvamsa) through a genealogical or disciple-wise line.

Anumati is a goddess present during the coronation of Skanda-Kārtikeya (Kartikeya).

Anumati is one of the daughters born of the womb of Śraddhā, and sired by Maharṣi Aṅgirā (Angira). She was the wife of Dhātā (Dhata), and mother of Pūrṇimā (Purnima), as described in Bhāgavatapurāṇa (Bhagavatapurana). According to other Purāṇa(s), Anumati was the daughter born of the womb of Smṛti (Smriti), sired by Aṅgirā (Angira). According […]

In Vāyupurāṇa (Vayupurana), Anumlocā (Anumlocha) is referred to as Anumlocantī (Anumlochanti). She is one of the distinguished Apsarā(s) (Apsara; Celestial Courtesan) of Svarga (Swarga; the heavenly abode). According to Purāṇa (Purana; Mythological Scripture), Apsarā Anumlocā stays in the chariot of Sūrya (Surya; Sun).

Anupadeva was one of the sons sired by Akrūra (Akrura) to Ugrasenā (Ugrasena) or Ugrasenī (Ugraseni). 

Anupālikā (Anupalika) was a daughter fathered by the great sage Viśravā (Visrava) to Vākā [Vaka, maybe also known as Rākā (Raka)]. Vāyupurāṇa (Vayupurana) identifies her as Aśanikā (Asanika). 

See Anūpa(Anupa).

Anūpapati(Anupapati) is a kingdom located on the seashore. The king of this land, named Sudarśana (Sudarsana), was present when Yudhiṣṭhira(Yudhishthira) entered the court after the Rājasūya Yajña (Rajasuya Yajna).

See upāvṛtta.

Anupāvṛtta (Anupavritta) was the daughter of Bākā [Baka; perhaps also known as Rākā (Raka)] sired by the sage Viśravā (Visrava). Vāyupurāṇa (Vayupurana) identifies her as Aśanikā (Asanika). 

Anurādhā (Anuradha) is the seventeenth nakṣatra (nakshatra; star), a follower of Viśākhā (Visakha) nakṣatra. Anurādhā belongs to a constellation consisting of seven stars, looking like a serpent, and its presiding deity is Mitra (the Sun-god). In a śloka (sloka; verse) of Koṣṭhīpradīpa (Koshthipradipa), it is said that if a person is born under the influence […]

In the Jamvukhaṇḍa-nirmāṇa(Jamvukhanda-nirmana; Making of Jamvukhanda) episode of Bhīṣmaparva (Bhishmaparva) , an ancient river called Anuṣṇā (Anushna)is mentioned along with the river Purāvatī (Puravati). In the Mahābhrata (Mahabharata)-edition by Haridāsa Siddhantavāgīśa, the name is Puṇyavatī (Punyavati).

Anuṣṇī (Anushni) is a river mentioned in Padmapurāṇa (Padmapurana). Perhaps this very river is known as Anuṣṇā (Anushna) in Mahābhārata (Mahabharata). [See Anuṣṇā]

Anutāpana (Anutapana) is a dānava (danava; demon) sired by Kaśyapa Prajāpati (Kasyapa Prajapati) to Danu. 

Anutaptā (Anutapta) is one of the rivers of Śākadvīpa (Sakadwipa). A form of Sukumārī Gaṅgā (Sukumari Ganga). One of saptagaṅgā (saptaganga; seven holy rivers). 

Anutaptā (Anutapta) is one of the seven major rivers flowing in Plakṣadvīpa (Plakshadwipa). 

Anuttama is one of the thousand names of Viṣṇu (Vishnu) as mentioned in Viṣṇusahasranāmastotra (Vishnusahasranamastotra; the hymn recounting one thousand names of Viṣṇu). 

The hymn(s) recited by hotā (hota) or his assistants to aid adhvaryu (adhwaryu) when the latter one is involved in a ritual is called anuvacana (anuvachana). Aitareya Brāhmaṇa recounts that when adhvaryu associates himself with the highly sacred ritual of igniting the holy sacrificial fire, hotā will recite the sāmidhenī hymn, i.e., will recite the […]

More than once in Mahābhārata (Mahabharata) it has been said (to someone), “You have a brain of that proverbial śrotriya (srotriya) brāhmaṇa (brahmana) who despite having no clue of the Vedas utters Vedic chants by heart and thinks that he is walking the path of religion solely by virtue of that” – śrotriyasyeva te rājan manda kasyavipaścitaḥ […]

while offering an oblation in all the important as well as unimportant yajña (yajna) of Iṣṭiyāga (Ishtiyaga), taking the offering in his hand advaryu (adhwaryu) tells hotā (hota), “Please recite anuvākyā (anuvakya)” – amuṣmi anubrūhi. The hymns then recited by hotā to please the concerned deity are called anuvākyā or puro’nuvākyā (puro’nuvakya). 

Most of the time Anuvinda has been mentioned in association with another king called called Vinda; and nearly always they have been mentioned as āvantyau (avantyau), meaning either ‘two kings of Avantī (Avanti) kingdom’ or ‘kings of two Avantī kingdoms’ – vindānuvindāvāvantau. As both of them are mentioned as kings of the kingdom of Avantī, scholars […]

Anuvinda was a king from the Kekaya country who, along with his brother, joined forces with the Kauravas. Noticeably, his elder brother was also named Vinda – vindānuvindau kaikeyau sātyakiḥ samavārayat. Both of them were killed in the hand of Sātyaki (Satyaki) when Karṇa (Karna) was the commander-in-chief of the Kauravas.  Vāyupurāṇa (Vayupurana) states that Vinda […]

Anuvinda was one of the one hundred sons of Dhṛtarāṣṭra (Dhritarashtra) and the name of his elder brother was also Vinda. It so appears that in the ancient age ‘Vinda’ and ‘Anuvinda’ were popular names for a pair of brothers. In Vanaparva of Mahābhārata (Mahabharata) this Anuvinda followed Duryodhana in his pompous picnic at Dvaitavana […]

Śrutakīrti (Srutakirti), one of the daughters fathered by Śūra (Sura) to the Bhoja princess, was the queen of the Kekaya king. A son called Anuvrata was born out of this marriage. Although Matsyapurāṇa (Matsyapurana) states that Anuvrata was the only son of Śrutakīrti, according to other Purāṇas (Purana) she had begotten five sons – one of whom […]

Anuvrata was a ruler of Magadha in Kaliyuga (‘the era of Kali’) known to rule for sixty years. A descendant of Bṛhadratha (Brihadratha), he was son of Kṣema (Kshema) and father of Sunetra. 

One of the fours castes [perhaps equivalent of Śūdra (Sudra)] in which the society of Śākadvīpa (Sakadweepa) was divided. 

Anuvrata is one of the kings who ruled in Magadha in the Kali age. He was the son of Kṣema and father of Sunetra, in the genealogical line of Vṛhadratha. King Anuvrata ruled for sixty years.

Anuvṛttā (Anuvritta) was one of the daughters sired by Pulaha Prajāpati (Prajapati) to Ṛṣā (Risha). From Anuvṛttā toads, frogs and animals of the like (maṇḍūka; manduka) originated. 

To put ‘Samit’ (the sanctified wood for yajña) to Āhavanīya agni (Ahavaniya agni, the ritual fire to be welcomed for the beginning of the yajna), so that the fire may become favourably disposed to the worshipper, before any kind of iṣṭiyāga (ishtiyaga), is called Anvādhāna (Anvadhana).

At the end of Vaisika Daśapūrṇayāga, it is a custom to offer dakṣiṇā (daksina; what is given to the priests as a token of honour) to the Ṛttvik(s) (Rittwik; priest of a Vedic ritual). The four Ṛttvik(s) are given an immesurable amount of rice, so that they can cook it on their own. That cooked […]

Anvāhārya-pacana (Anvaharya-pachana) is another name for Dakṣināgni (Dakshinagni). Vṛtrāsura (Vritrasura), the enemy of Indra, was born of this Dakṣināgni or Anvāhārya pacana or Anvāhārya agni, as mentioned in Purāṇa (Purana, Mythological scripture).

Some portions of the annapiṇḍa(s) (annapinda; food in the shape of a ball, used in sraddha-rituals) that are placed on kuśa (kusa; a king of grass), to be offered to the deceased spirit, are given to the Brāhmaṇa(s). Since Brāhmaṇa(s) partake of the anna, that portion of the anna is called anvāhāryaka (anwaharyaka). yasmādannād dhṛtā […]

[See Yajñāyudha (Yajnayudha)]

See Aṣṭakā (Ashtaka).

Ānvīkṣikī means argument, reason, judgement. Since in Rāmāyaṇa and Mahābhārata, Ānvikṣikī is mentioned in the same breath with hetuvidya, tarkavidya, nāstikata and vedanindā, there is doubt about its real meaning. In a śloka of Śāntiparva in Mahābhārata, Indra, in the shape of a jackal, relates the reasons for his birth as a jackal, saying that […]

Anvagbhānu (Anvagbhanu) is another name of Ṛceyu (Richeyu), son of Raudrāśva (Raudraswa), who was the third son of Puru. Ṛceyu was so powerful, and such was his glorious prowess as a Kṣatriya (Kshatriya), it seemed that even Sūrya (Surtya)or Bhānu (Bhanu; the Sun)  followed his radiant ways. The commentator, Nīlakaṇṭha (Nilakantha) has written, ataeva etasya […]

Anvatā (Anvata) is one of the eight distinguished Apsarā(s) (Apsara; Celestial courtesan) born of the womb of Ariṣṭā (Arishta).

See Ātreya Tīrtha (Atreya Tirtha)

Anya is one of the sons born of the womb of Devī (Devi), wife of Maharṣi (Maharshi; Great Sage) Bhṛgu (Bhrigu).

Rājarṣi (Rajarshi; a king with the attributes of a seer/sage))Anya was one those ancient kings who, by virtue of tapasyā (practice of asceticism), achieved ṛṣitva (rishitwa; status of a seer/sage).

Forty nine Marut gods were born of the womb of Diti, daughter of Dakṣa (Daksha), and sired by Kaśyapa (Kasyapa)Prajāpati (Prajapati; Ruler of the people). These Marut gods were divided into seven gaṇa(s) (gana; genus). Anyādṛk (Anyadrik) was one of the gods belonging to the fourth gaṇa.

Forty nine Marut gods were born of the womb of Diti, daughter of Dakṣa (Daksha), and sired by Kaśyapa (Kasyapa)Prajāpati (Prajapati; Ruler of the people). These Marut gods were divided into seven gaṇa(s) (gana; genus). Anyādṛkṣa (Anyadriksha) was one of the gods belonging to the fifth gaṇa.

Anyagocarī (Anyagochari)was one of the Mātṛkā (Matrika; an order of lesser female deities) who were present as an associate during the coronation of Skanda-Kārtikeya (Kartikeya). In the version maintained by Haridāsa Siddhāntavāgīśa (Haridas Siddhantabagish), she is referred to as Anyagocarā (Anyagochara).

See Antyāyana (Antyayana).

One of the Asṭavasu (Astavasu; eight Vasus), Āpa  (Apa) is a god with a celestial halo. He has four sons, namely –Śānta (Santa), Vaidaṇda (Vaidanda), Śāmva (Samva) and Munivakra. They are entitled to protect the yajña (yajna; ritual sacrifice). In Brahmāṇdapurāṇa (Brahmandapurana), the name ‘Āyu'(Ayu) or ‘Āya’ (Aya) has been used instead of Āpa. Vaitaṇda […]

In course of describing how Agni (Deity of Fire) entered into water, there had been a mention of a specific kind of Agni that is present within water. According to Paurāṇika (Pauranika; Purana-oriented) thoughts, this fire is called ‘Saha’. Nilakaṇṭha (Nilakantha), the commentator, says that ‘Saha’ is a definitive term for Āpa (Apa), denoting a […]

Āpa (Apa) is one of the sons of the great sage Vaśiṣṭha (Vasishtha). In Svārociṣa (Swarochisha) Manvantara, those seven sons of Vaśiṣṭha became famous as the seven Prajāpati (Prajapati; ruler of the people) . Āpa is one of them.