Abhiṣeka (Abhisheka; Coronation) was a matter of high importance in the Vedic period. In Brāhmaṇa-texts, the description of this ceremony became more important than in Rāmāyaṇa (Ramayana) or Mahābhārata (Mahabharata). Moreover, the names of some famous kings of Sūryavaṃśa (Suryavamsa; The Solar Dynasty) or Candravaṃśa (Chandravamsa; The Lunar Dynasty) can be found in these Brāhmaṇa-texts, […]

Agnidhārātīrtha (Agnidharatirtha) is a riverside site of pilgrimage in Gayātīrtha (Gayatirtha). Agnidhārā is a river that has its source on the Udyantaka Hills — agnidhārā girivarādāgatyodyantakāduna. It is a place considered extremely sacred for performing funeral rites of the manes and offering of the obsequial cake to them.  Scholars differ in their opinions regarding the […]

Agnipurāṇa (Agnipurana) says about itself — āgneye hi purāṇe’smin sarvā vidyā pradarśitāḥ.  This means that every branch of knowledge that people need to possess is contained in it. There is not a single aspect concerning the world and life that has been left out of the Agnipurāṇa. This Purāṇa has a total of 383 chapters. According […]

Aindrī (Aindri) was one of the epitomes of Ṣakti (Sakti) of Indra, the King of the gods. Devī Aindrī (Devi Andri) arrived at the battlefield to help Devī Caṇḍikā (Devi Chandika) when she was fighting with Śumbhāsura (Sumbhasura). Aindrī (Aindri) was one of the eight manifestations of Ṣakti (Sakti) of Devī Bhagavatī (Devi Bhagavati). She […]

Bhūta was a sage. Prajāpati Dakṣa (Prajapati Daksha) married off his two daughters to him. One of the daughters was named Sarupā (Sarupa; according to another variation her name was Surabhi). Eleven Rudra were fathered by him to Sarupā. Aja was one of them. Every Rudra was the lord of many other Rudra, i.e., the […]

While discussing the situations in which a king may attack another king’s land,  Matsyapurāṇa (Matsyapurana) says that when the king learns that  the enemy or pārṣnigrāha (parshnigraha; one who occupies the backside) has been attacked by a more powerful Ākranda (Akranda), he may proceed to fight — yadā manyeta nṛipatirākrandena valīyasā pārṣnigrāhabhibhuto’ristada yātrāṁ prayojayet. However, this […]

In Sanskrit scriptures on aesthetics and rhetoric, there is ample discussion on poetic alaṃkāra (alamkara), but no so much in Purāṇa(s)(Purana; Mythological Scriptures) . However, in Agnipurāṇa (Agnipurana), where there are layers of scriptural knowledge, there is also discussion of arthālaṃkāra (arthalamkara), with proper reason. In future, rhetoricians will say — kāvyaśobhākarān dharmān alaṃkāraṇ pracakṣate. […]

According to Agnipurāṇa (Agnipurana), a holy site of pilgrimage situated in Gayā (Gaya).

A holy shrine which is a part of the pilgrimage of Gayā (Gaya).

In Agnipurāṇa, while giving advice on the rituals to be performed by householders, from garbhādhāna ( planting the ̍seed̍ for procreation) to marriage, all rituals have been mentioned . After garbhādhāna, there are puṃsavana, sīmantannoyana, jātakarma, nāmakaraṇa, annaprāśana and cūḍākaraṇa, vratavandha or upanayana, samāvartana and vivāha– these are rituals to be performed in the life […]

In Agnipurāṇa (Agnipurana), Ariṣṭanemi(Arishtanemi) is a progenitor-father. Sixteen sons were born out of the wombs of his wives — ariṣṭanemi-patnīnām apatyanīha ṣoḍaśa. It may be so that Ariṣṭanemi here refers to Kaśyapa (Kasyapa). According to Devibhāgavata (Devibhagavata), Ariṣṭanemi himself had been the founder of a genealogical line. Dakṣa (Daksha) sired six daughters, who were born […]

Eight types of maṅgala (mangala; benedictory signs or objects) have been mentioned in Agnipurāṇa. These are: lion- the king of animals , ox, nāga (in the sense of elephant, hand-fan, kalaśa(pitcher), a victorious garland made of nine kinds of flowers, bherī and dīpa– mṛgarājaṃ vṛṣam nāgaṃ vyājanaṃ kalaśṃ tathā. vaijayantīṃ tathā bherīṃ dīpamityamaṣṭamaṅgalam. But this […]

Atikṛccha (atikrichchha) is the name of a (purifying) ritual or vow (vrata) which requires to be observed over a stretch of twelve days. In order to observe this vow, the performer must obey certain rules of eating throughout the twelve-day long phase. For the first three days he should not eat anything but three handfuls […]

The primary meaning of the term Avatāra is derived from avataraṇa, that is, to come down. God comes down to earth, assuming a different form, from his celestial abode — this is the avatāra or avataraṇa (incarnation) of God. The huge gap between the worldly abode of mankind and the distant antarīkṣaloka seems to be […]

In Padmapurāṇa (Padmapurana), the glory of Ekādaśīvrata (Ekadasivrata) is hailed as far greater than all other vrata(s), and major yajña (yajna) performances.The greatness of visiting pilgrimages, donation, and other vratas – are highly praised – until there comes the issue of greatness of fasting on the Ekādaśī tithi — tāvadgarjanti tīrthāni dānāni niyamāni ca yāvannopoṣayejunturvāsaraṃ […]

In Mahābhārata, several times iṣṭāpūrta or iṣṭāpūrta phala has been mentioned. So is in Rāmāyaṇa. But wherever this term has been used, it is with a sense of disappointment. It is said in the following sense– ‘If you commit this offense, you will not have the virtuous fruit of your iṣṭāpūrta. In Rāmāyaṇa, when Viśvāmitra […]

Ṛṇamokṣatīrtha (Rinamokshatirtha) is a tīrtha (tirtha; site of pilgrimage) located in Gayā (Gaya). God Viṣṇu (Vishnu) Janārdana (Janardana) abides in this tīrtha.

The main and general meaning of Upāṁśu (Upamsu) indicates a kind of Mantrajapa (chanting of mantras or hymns). Upāṁśu (Upamsu) is also used as a conjunction to mean serenity- Upāṁśujarpabhede (Upamsujarpabhede) syād (syad) upāṁśu (upamsu) vijane’vyayam| In the Agni Purāṇa (Purana), it was said in the Mantraparibhāṣā (the text about the mantra or chants) that […]

In Agnipurāṇa (Agnipurana) it is said that Ūrṇā (Urna) is a goddess among the deities who are worshipped during the corronation ceremony.