Ādirāja(Adiraja) is one of the grandsons of King Kuru and the sons of Avīkṣita (Avikshita). He is also one among the highly respected kings mentioned in the Anuśāsanaparva (Anusasanaparva) of Mahābhārata (Mahabharata).  

Brāhmaṇas (Brahmanas) well-versed in the Vedas — those perform vrata (ritual to be performed, with a specific purpose) according to the instruction of their guru, are called ādiṣṭi (adisti, those who act according to instruction). If the ādiṣtī brāhmaṇas, while performing the vrata, consume rice dedicated to a śrāddha (sraddha, funeral rite), the vrata gets […]

One of the one thousand names of Śiva (Shiva). Devī (devi) Aditi is the wife of Prajāpati (Prajapati) Kaśyapa (Kashyapa); she is a mother goddess. Mahādeva (Mahadeva) is the creator of the universe, the begetter/progenitor of gods, and hence he is considered to be a form of Aditi, the maternal figure, and also referred to as […]

Bālagraha (balagraha) or child-lifter. Aditi is understood to represent the star Revatī (Revati), a bālgrāhiṇī (balagrahini) celestial element. In the form of this star, Aditi causes pain and peril to children.

Āditya (Aditya) is the Sun. The most important observation about Āditya has been made in Aitareya Brāhmaṇa (Aitareya Brahmana). The One who provides heat, is manifested as Agniṣṭoma yajña (Agnishtoma yajna). Āditya is associated with daytime, and the Agniṣtoma yajña has to be performed in one day. So Āditya  himself is Agniṣṭoma. When rises in the morning, he emits a […]

In Chāndogya Upaniṣad (Chandogya Upanishad) it is said that the Āditya (Aditya) and the Viśvadeva (Viswedeva) are the presiding deities over tritiya savana (the third ritual bath) the evening bath taken by the Brāhmaṇa (Brahmana). ādityānāñca viśveṣāṁ devānāṁ tṛtīya savanam. Here the hymn of the homa is — nama ādityebhyaśca viśvebhyaśca devebhyaḥ. In this hymn, […]

In Śivasahasranāmastotra (Sivasahasranamastotra), the term Āditya(Aditya) is uttered twice as a name for God Śiva. In the first case, the term Āditya is found to be place between two other names, ‘Bhaga’ and Aṁśu (Amsu). They are also among the twelve Āditya born of the womb of Aditi, sired by Kaśyapa. It is said that […]

The word Āditya (Aditya) is uttered twice as the name of God Viṣṇu(Vishnu) in his Sahasranāma-stotra (Sahasranama-stotra;The Hymn of Thousand Names). In course of explaining the meaning of Āditya, the name of God, the commentator Śaṅkarācārya(Sankaracharya) stated – ādityamaṇḍlāntaḥstho hiranmayapuruṣaḥ ādityaḥ. The sun-god Sūrya (Surya) is primarily referred to as Āditya. Āditya-Sūrya resides at the centre […]

Ādityaketu(Adityaketu) is one of the hundred sons born of the womb of Gāndhārī (Gandhari), sired by Dhṛtarāṣtra (Dhritarashtra). In order to avenge the death of his brother Sunābha (Sunabha) at the hand of Bhīma (Bhima), Ādityaketu (Adityaketu), along with other six brothers, launched an attack upon Bhīma. however, he also got killed by Bhīma.

The abode of Mahādeva (Mahadeva) situated towards the east of Himālaya (Himalaya; the Himalayas). This place is spread across ten yojana ( an unit of measure) , and surrounded by fire. So the rākṣasas (rakshasas, monsters) and dānavas (danavas; a type of demons) cannot enter into this region. Mahādeva performed a great tapasyā (ascetisc penance) […]

Prajāpati (Prajapati, ruler of the people) advised Bhiṣma(Bhishma about several tīrthasthāna (tirthasthana, pilgrimage) when there arose a dharmic doubt over them (site of pilgrimage). During their exile in the forest, Yudhiṣṭhira(Yudhisthira) learned about this from the divine sage Nārada (Narada). Ādityāśramatīrtha (Adityasramatirtha) is one of those pilgrimage sites mentioned by Nārada. Suryadeva (Sun-god) is the […]

A pilgrimage site located on the bank of the river Sarasvatī (Sarasvati). Balarāma (Balarama), while travelling across several pilgrimage-sites, visited this site as well. Sūryadeva (Suryadeva; he Sun-god) achieved control over the planets and stars, through his performance of yajña (yajna, ritual sacrifice) at this site. According to Padmapurāṇa (Padmapurana), this pilgrimage site is situated […]

Adri was the son of king Viṣvagaśva (Vishwagashwa) of the Ikṣvāku (Ikshvaku) dynasty. He is the father of Yuvanāśva (Yuvanashwa).

According to the Karṇaparva (Karnaparva) of Mahābhārata (Mahabharata), Adriḍha (Adridha) was the eldest son of Jarāsandha (Jarasandha). Probably, after Jarāsandha’s death, his sons separated into different groups and orders according to their opinions and judgements. This fragmentation can be traced in the fact that although Sahadeva, the immediate successor of  Jarāsandha as the king of […]

Adrija is one prominent ethnic clan among others who participated in armed conflict against Bhīma (Bhima) and Arjuna, with the support of Aśvatthāmā (Ashwatthama), son of Droņa (Drona), and Duryodhana. A warring tribe, Adrija is usually mentioned together with the Yaudheya tribe (who also appear to be a warring clan). Adri means hills. Supposedly, they […]

A river that annihilates sin, coming from Ṛkṣa (Riksha) or Vindhya mountain ranges.

One of the apsarās (apsaras) born of Prajāpati Kaśyapa (Prajapati Kashyapa) to Dakṣa’s (Daksha’s) daughter Muni. It is known that when King Uparicara (Uparichara) Vasu used to reside in the divine seven storied abode given to him by Indra, Adrikā, the apsarā, used to live there with him. One day, while King Uparicaravasu (Amāvasu or […]

An important appelation of Viṣṇu (Vishnu) mentioned in Viṣṇusahasranāmastotra (Vishnusahasranamastotra; hymns praising the thousand names of Viṣṇu)

Adṛśyanti was the wife of Śaktri, and the daughter-in-law of the great sage Vaśiṣṭha. When Śaktri died, due to the conspiracy of Viśvāmitra, Vaśiṣṭha considered committing suicide in grief. However, failing to kill himself, when he was coming back, he could hear the sound of Vedic chanting. Actually his daughtr-in-law was following him, and she […]

One of the Aṣṭottara Sahasranāma (Astottara sahasranama; Thousand and eight names) of God Śiva (see Ādikara).

Mahābhārata (Mahabharata) mentions  Agāvaha (Agabaha) who was a brave warrior from the Vṛṣṅi clan. During the Kurukṣetra (Kurukshetra) war, Dhṛtarāṣtra (Dhritarashtra), who had become very anxious at the death of Abhimanyu, expressed his concern that this incident could enrage the warriors of the Vṛṣṅi clan and incite them to leave the Kauravas’s side for joining the […]

The general meaning of Āgama (Agama) is śāstra (sastra; scriptures), at least as it appears in the ślokas (sloka; verses) in Śāntiparva(Santiparva) of Mahābhārata (Mahabharata). These ślokas maintain that scholars all know that nobody has seen svarga (the heaven) or naraka (the hell). So those who work according to the thought of the other world, […]

This āgama is a technical component in the ancient vyāvahāra-śāstra (vyavahara-sastra, scriptures of practical utility) or discourses of legal and judicial matters. The documents or legal papers containing proofs, signature of the witness etc. , are also called āgama. In the Yājñavalka-smṛti it is said, if there is no written āgama (documentation) on the things inherited, the […]

This āgama is a technical component in the ancient vyāvahāra-śāstra (vyavahara-sastra) or discourses of legal and judicial matters. The documents or legal papers containing proofs, signature of the witness etc. , are also called āgama. In Yājñavalka-smṛti (Yajnavalka-smriti) it is said, if there is no written āgama (documentation) on the things inherited, the heir’s ownership on […]

One of the thousand and eight names of Śiva (Siva). Generally āgama (agama) refers to scriptures or śāstra (sastra), that is, sacred texts rich in the instructions for attaining jñāna (jnana; knowledge). According to this, the Vedas, Veda-following logic and philosophical texts –all these are āgama. Through a study of these texts, one attains true knowledge […]

Agamyāśca na gaccheta, meaning, “never transgress social customs and engage in coitus with agamyā, or inaccessible women”, is a directive expressed in Mahābhārata (Mahabharata), along with a catalogue of certain relationships that lay outside the bounds of copulation. These women were, therefore, agamyā, or ‘inaccessible’. This list included a king’s wife, wife’s friend, wife of a learned […]

Among all the fragrances used in India since ancient times, agaru or aguru or agar wood is one of the most famous ones. Sandal and agaru have been used as aromatic cosmetics since time immemorial. In Mahābhārata (Mahabharata) and Purāṇas (Puranas), sandal and agaru have almost always been mentioned together as perfumes. People of yore, irrespective of their sex, used […]

When God Srīhari (Shrihari) created Urvaśi (Urvashi) from his thighs, all the gods were bewitched by her. Mitra was one of the gods of the pair Mitrāvaruṇa (Mitravaruna). Urvaśī consented when Mitra sought union with her. But Varuṇa (Varuna) followed her, pulling at the corner of her dress. Urvasī told him, “Mitra has courted me […]

Mahābhārata (Mahabharata) (Vanaparva) mentions a lake called Agastya Sarovara near Pushkar in Rajasthan.  Again, it is also true that there is a place called Agastyāśrama (agastyashrama; ‘abode of Agastya’) on the Aravalli Mountains, four kilometers to the southwest of Pushkar. A cave named after the sage can also be seen here. From the presence of these […]

Another Agastya-āśrama (Agastya-ashrama; ‘Abode of Agastya’) can be found twelve miles away from Rudraprayag in Uttaranchal. There is a village named after sage Agastya. It is believed that sage Agastya’s āśrama was situated at this place. In Vanaparba of Mahābhārata (Mahabharata) it is said that sage Agastya’s main āśrama could be found at Prayaga due […]

Yudhiṣṭhira, after crossing the Gayaśira Mountains, came to a place known as Agastya-āśrama (Agastya-ashrama). Nīlakaṇṭha in his commentaries identifies this place as Vātāpipurī (Vatapipuri) or Maṇimatīpura (Manimatipur).                                                         […]

Mahābhārata (Mahabharata) in Vanaparva mentions an Agastya-āśrama located in Vaidūrya Parvata (Vaidurya Hills). The place is described to be absolutely charming. Scholars believe the Satpura range of mountains of today to be the Vaidūrya Parvata of ancient times.

There is an Agastya-āśrama (Agastya-ashrama) on Devasaha Parvata (Devasaha Hills) near Gokarṇa (Gokarna) in the region of Pāṇḍya (Pandya). This āśrama was founded by one of Agastya’s disciples, as Mahābhārata (Mahabharata) refers to this āśrama as belonging to a disciple of Agastya – āśramo’gastyaśiṣyasya puṇye devasahe girau. But Agastya himself must have set his foot […]

Agastyatīrtha is a place of pilgrimage in the Paṇḍya region in South India. It is a place of pilgrimage lying close to the southern sea in South India. Arjuna, having set out on a pilgrimage for twelve years after violating the condition of the Pāṇḍava brothers’ spending nuptial turns with Draupadī, came to this place […]

One of the thirteen brahmiṣṭha (brahmishta) sages of the Kauśika (Kaushik) clan. Purānas (Puranas) mention sage Aghamarṣaṇa’s (Aghamarshana) kindred as one of the family lines linked to Sage Viśvamitra’s (Bishwamitra) lineage. The lineages of the sages Viśvamitrā, Madhuchandā (Madhuchhanda) and Aghamarṣaṇa were closely related by blood; therefore, marital alliances among the three families were not […]

The Ṛtanca Satẏañca (Ritancha Satyancha) incantation of Ṛgveda (Rigveda) [10.190.1–3] is an Aghamarṣana (Aghamarshan) verse. This purifying incantation is chanted at the beginning of the evening prayer during the sacred thread ceremony, beginning from āpo hi ṣṭhā mayobhuvastā na ūrje dadhātana to āpo janaẏathā ca na. It is recited for purifying the water meant for drinking […]

A name associated with cattle (especially cows) and the cattle community in the Indian context. Cows should not be beaten or slaughtered— rather they are unsuitable for slaughter, and thus the appellation. In the dialogue between Tulādhāra and Jājali in Mahābhārata, it has been clearly mentioned that aghṇyā is synonymous to cow — aghṇyā iti […]

Agnaukaraṇa (agnaukarana) is a process described in the Smṛti (Smriti) scriptures. Agnaukaraṇa is the process of offering cooked rice and sacred ghee as oblations to the holy fire (Agni) at funerals performed on special occasions or at monthly funeral rites. The idea is basically this: while, from among the items required for a funeral rite, […]

Once in a place of yajña (yajna) organised by the god Varuṇa (Varuna), wives and daughters of gods were also present with the Gandharvas (a kind of demi-gods). Seeing them, Brahmā (Brahma) got erotically charged and he had an erection. When he offered it to the yajña-fire, Bhṛgu (Bhrigu) was born of that. When he […]

One of the mātṛkā ( matrika; lesser female deity) present during the abhiṣeka (abhisheka; coronation or ritualistic establishment) of Skanda-Kārtikeya (Skanda- Kartikeya).

In the genealogical line of Ikṣvāku (Iksvaku) of the Sūrya vaṁśa (Surya vamsa; the solar clan), Duryodhana was the son of Durjaya. Sudarśanā (Sudarsana), Duryodhana’s daughter, had a son called Sudarśana (Sudarsana), by the god of Agni. This Sudarśana, son of Agni, is also known as Āgneya (Agneya; born of Agni).

Agni is the presiding deity of the star Kṛttikā (Krittika). So this star is called Āgneya (Agneya). In the Śabdakalpadruma it is said that Kṛittikā worships Agni, and therefore, is called Āgneya — “Agnirdevata yasya” (one whose deity is Agni). In the Smṛti (Smriti)-oriented instructions in the Mahābhārata (Mahabharata), it is forbidden to perform  śrāddha […]

During the birth of Skanda-Kārtikeya (Skanda-Kartikeya), the erected energy of Lord Śiva (Siva) was first collected and held  by Agni, and then , by Gangā (Ganga). The son came out of Gangā’a womb,  and was brought up by the six Kṛttikā (Krittika). So he is called Kārtikeya. Again, since the god of Agni was the […]

A kind of divine weapon used in warfare in ancient times. After the completion of the Pāṇdava (Pandava) and Kaurava princes, Droṇācarya (Dronacharya) made arrangements for an exhibition of their military skills. In that arena, Arjuna displayed his skill as an archer, by using āgneya astra (agneya astra; firey weapon) to create fire. Sri Kṛṣna […]

Agni is the Sanskrit word for ‘fire’. Agni is one of the foremost among the Vedic deities. In regard of the number of Vedic hymns (sūkta; sukta) attributed to the deities, Agni comes only second to Indra (almost two hundred hymns have been dedicated to Agni). Since Agni’s deeds and actions are mainly observable on […]

Agnidhārā is famous site of pilgrimage. In Vanaparva of Mahābhārata it is said that a holy dip at this place of pilgrimage endows one with the same sanctity as obtained by performing agniṣṭoma yajña (agnishtoma yajna). 

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 […]

Agnijvāla is one of the thousand and eight names of Śīva (Shiva). In Purāṇas (Purana) and Mahābhārata (Mahabharata), Śiva and Agni have often been envisaged as one and the same entity. Thus Śiva has been honored with the name Agnijvāla to convey that He is a representative form of Agni, or has the same burning power as […]

A place of pilgrimage mentioned in Mahābhārata (Mahabharata). It is known as a realm, in the manner of the realm of the forefathers (pitṛloka; pitrilok), the realm of the heavens (dhruvaloka; dhruvalok) and so on. A holy dip at Agnikanyāpura ensures a person’s permanence of sanctity in the other world.

It is said in Vaikhānasa Smārtaṣūtra (Vaikhanasa Smartasutru) edited by W. Caland, which is a part of the Vaikhānasa Gṛhyaṣutra (Vaikhanasa Grijhyasutra), that it is necessary that a separate agnikuṇḍa (agnikunda) or a pot-like altar or furnace be constructed in order to offer oblations to the sacrificial fire that is lit inside the room designated […]