Some terms

 

AMBASTHA III. See the word “VARNA”.

AMARAPARVATA. An ancient place in Bharata. Nakula had conquered this place. (M.B., Sabha Parva, Chapter 32,Verse 11).

AMARAVATI. It is the city of India, the King of the Dcvas. Its location is described in Devi Bhagavata as follows-: “Brahma’s world extends over 10,000 yojanas,

 

on the Mahameru mountain. There are eight citieseach 2,500 square yojanas in extent-of the Astadikpalakas in eight parts of this Brahmapuri. Thus there are nine cities on the top of the Maha Meru. They are the following:-

 

1. In the centre is Brahma’s city, Manovati.

 

2. To the east of Manovati, India’s city, Amaravati.

 

3. In the south-east corner, Agni’s city, Tejovati.

 

4. On the southern side, Yama’s city, Sariiyamani.

 

5. In the south-west corner, Nirrti’s city, Krsnanjana. 6. In the west, Varuna’s city, graddhavati.

 

7. In the north-west corner, Vayu’s city, Gandhavati. 8. In the north, Kubera’s city Mahodaya.

 

9. In the north-east corner, diva’s city, Ya:,ovati.

 

 

 

 

 

 

 

ALPAKALA (M) . A short time.. (Alga =short and Kala =time). In the Bhagavata the following definition is given of alpakala : “Take two tender leaves of a lotus and place one on the other. Let a strong man take a sharp needle and thrust it hard at the leaves. The time taken for the needle to pierce one leaf and reach the other is alpakala”. [Bhagavata (Malayalam version), Skandha 3] .

 

 

 

 

ALARKA (M) I. The name of an insect. It was in the form of this insect that Indra went and bore a hole on the leg of Karna while Parar,urama was sleeping on his lap. The blood that flowed from Karna’s foot wetted the body of the preceptor.

 

 

 

 

 

 

 

ALASIKARAGRANTHA. (A book on rhetorics and figures of speech). See the word Pattu.

 

 

 

 

AKSAYAPATRA. This is a copper vessel given to Dharmaputra by Surya (Sun). To destroy the Pandavas, Duryodhana kept them in a palace made of lac. They escaped from there and passing through dense forests crossed the river Ganges and reached the Kingdom of PdACala where they married the King’s daughter, Krsna (Pancali). On their way they killed two demons called Hidimba and Baka. When they were living happily at Indraprastha the jealous Duryodhana defeated them in a game of dice by foul play and sent them for a period of twelve years to the forests. The Pandavas found it impossible to feed the innumerable subjects who

 

faithfully followed them to the forest. Dharmaputra then prayed to the God, S&rya and he appeared before him and gave him this Aksaya Patra (Aksaya =never getting empty, Patra=pot). Everyday this pot never got empty till the meals of I’allcali were over. (Chapter 3, Vana Parva, M.B. ). See also under Duryodhana, Para 12.

 

 

 

 

 

 

 

 

 

 

AKSAUHINT. A big division of an army. It is described in the Verses 19 to 26 in the 2nd Chapter of Adi Parva of the Malayalam Mahabharata. It says thus One chariot, one elephant, three horses and five soldiers constitute what is termed a Patti. Three such pattis make one Senamukha and three such senamukhas make- one Gulma. Three gulmas make one Gana and three such ganas make one Vahini. Three such vahinis make one Prtana. An Ak~auhinl contains 21870 chariots, an equal number of elephants, 65160 horses and 109350 soldiers.

 

 

 

 

 

 

AKSARAPURUSA. When all was set for the Kuruksetra battle Arjuna showed signs of weakness and hesitated to proceed for a fight. Sri Krs:na then through the famous Gita enunciated a philosophy of life during the course of which he speaks about the two purusas, Ksara and Aksara. All that we see in this world and enjoy are Ksara and the power behind all of them is Aksara. God is one who transcends the aspects Ksara and Aksara and stands as the root cause of all life. (Slokas 16 to 19, Chapter 39, Bhisma Parva, M.B. )

 

 

 

 

 

YAUNA. A particular caste. Mahabharata, anti Parva, Chapter 207, states that they were Can alas and were as ignorant as animals and birds.

 

 

 

YAYAVARA(S ). A particular section of Brahmins. Their special feature is that they wander about here and there, following the course of life of the sages. Mahabharata, Adi Parva, Chapter 13, mentions that the reputed sage Jaratkaru was a Yayavara.

 

 

 

 

 

 

 

YOGA II. It is Jnana that reveals Brahman. Yoga is the concentration on Brahman. Agni Purana, Chapter 372, mentions that Yoga is the perfect union of jivatma and Paramatma.

 

In fact Yoga is activity with the body as its basis. It may be doubted how a mere physical karman helps Parabrahmadarsana. But Maharsis assert that there is an inseparable connection between matter and soul. Matter and soul are merely the two phases of the single “Astitva”. The object of Yoga is to achieve union with Parabrahman; in other words, to attain Moksa. The recitation of mantras is important in many disciplines connected with the practice of Yoga. The letters and words of mantras are so arranged that their recitation in the proper manner produces profound and favourable effects in the body. The habitual recitation of mantras helps the practice of Yoga.

 

There are two broad divisions of Yoga-Hatha Yoga and Raja Yoga. The two are interconnected and have to be practised simultaneously. Hatha Yoga is mainly concerned with disciplining the body by various kinds of exercises. Standing in Paficagni with the arms held aloft; standing on one leg or standing 9n the head are some of these exercises. Raja Yoga aims at arousing Prajna by control of the senses.

 

Raja Yoga involves the practice of eight disciplines. They are :-Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. An account of each of these is given below :-

 

1. i) Tama. Yama means refraining from evil courses or sinful things like cruelty or dishonesty. Yama demands the practice of Ahimsa, satya, asteya, brahmacarya and aparigraha. (Ahimsa=non-violence or not killing any creature. Satya=truth; practising truth in thoughts, words and deeds. Asteya=not stealing. Brahmacarya= sexual continence. Aparigraha =not coveting wealth or pleasures which are not absolutely necessary).

 

1. ii) Niyama. While Yama is a negative discipline, Niyama is a positive one. It requires the positive practice of virtuous courses. Niyama includes five things :-$auca (cleanliness), Santosa (contentment), Tapas (penance and austerities), Svadhyaya (study of the Vedas and incantations or mantras) and Isvarapranidhana (prayer and meditating on God). Sauca means not only cleanliness of the body, but also of the mind. The mind must be purged of all °malas’ like kama, krodha and lobha. Tapas means ability to endure opposites (dvandvas) like heat and cold or joy and sorrow. Svadhyaya is “study of philosophical works.” fsvarapranidhana-dedicating all actions unto God.

 

iii) Isand. The way of sitting or posture. Different postures have been prescribed for different actions. First of all, the yogi must choose a suitable place.

 

(The place must be level, neat, free from stones, fire or gravel, agreeable to the mind and not causing irritation to the eyes). (Svetasvatara).

 

Different asanas like Padmasana, Svastikasana and Siddhasana have been prescribed for the practice, of Yoga.

 

Putting the left leg on the right thigh and the right leg on the left thigh, holding the right toe with the left hand and the left toe with the right hand, place the chin on the chest and look at the tip of the nose. This is Padmasana.

 

Sitting upright with the feet tucked under the hips is Svastikasana.

 

Placing the left leg under the genitals, put the right leg on it. Insert the chin into the pit of the throat; control the senses; with steady eyes look at the point between the eye-brows. This is Siddhasana which will break open the doors to Moksa.

 

1. iv) Pranayama. This is regulation of breathing. Inhale air through the left nostril, retain the air in the lungs for a few minutes and then exhale it through the right nostril. The process may be reversed-that is inhalation through the right nostril and exhalation through the left. This is the first step in Pranayama. Exhaling the breath and then not inhaling for some time is called recaka; the opposite process is called puraka. The object of pranayama is to awaken Kundalini.

 

1. v) Pratyahara. This is a process of withdrawing the five senses from the outer world. A man who practises Pratyahara becomes oblivious of the outer world. This helps the concentration of the mind on the Atman.

 

1. vi) Dhdrand. Withdrawing the mind from outer objects and concentrating it on the self.

 

vii) Dhydna. Meditation, concentrating the mind on several places like Bhrfimadhya and nabhicakra. Repeating the sacred syllable OM is very useful in dhyana.

 

viii) Samadhi. In Samadhi the soul and mind kite, the mind merging . into the soul. Samadhi is defined thus :-

 

When the mind and soul unite just as salt and water unite, that state is called Samadhi.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

YUDDHA (WAR). (i) In ancient times in India war was considered a “Rajadharma”. A war declared under this law was known as “Dharmayuddha”

 

(ii) It is forbidden to use a weapon describing it falsely as another weapon. The use of arrows heated in fire, is also against Dharmayuddha.

 

(iii) It is also against the rules of Dharmayuddha to kill a person who gets down from the chariot, a eunuch, one with joined palms, one who squats on the ground, one who seeks refuge, one who is asleep, one who is naked, an unarmed person, one who has come to witness the fight, one who is fighting with another, one whose weapon is broken, one who is bereaved by the death of a son or other relative, one who is vanquished, one who flees from battle, and one who refuses to attack in return etc.

 

(ivy If a warrior fleeing from battlefield is killed. by his enemy, he carries with him his master’s sins.

 

(v) All the grace earned by the young man who flees from battle, passes to his master.

 

(vi) The soldier himself may take all booty in the battle except chariots, horses, elephants, umbrellas, wealth, corn, cows, women, weapons, silver and gold.

 

(vii) All costly articles, seized in battle, such as gold, silver, jewels etc. are to be handed over to the King, according to the Vedas. (Manusmrti, Chapter 7)

 

 

 

 

 

AJAGAVA. Ajagava is a bow made of the horns of a goat and a cow. Brahmins tormented the right hand of the King Vena. From it the brilliant Prthu who shone brightly like the God Agni, appeared as the son of Vena. At that time the very first Ajagava bow, divine arrows and armours dropped from the sky. (Visnu Purana, Part I, Chapter 13 ) .

 

 

AISIKAM. Name of a small division of a parva of the NIahabharata. (See under Mahabharata).

 

 

 

 

AHITA. Axiver of ancient Bharata. (M.B., Bhisma Parva, sloka 21, Chapter 9). 

 

 

 

AHIIVISA. Non-injury. There are opinions both in favourof and against Ahirnsa in the puranas. Sukracarya ex  tols the importance of Ahiriisa to the asuras (demons)  thus

 

“Oh, foes of the devas, I shall tell you the truth which is good for you. Non-injury to any living being is the most  righteous thing. Do not molest even those who come to  kill you. Even that act would be `hirhsa’ (injury). It  was those brahmrns who were attached to worldly plea  sures and addicted to overeating that enjoined in the  Vedas that hirhsa is permissible for yagas.” (Devi Bhaga  vata, Skanda 4) . Markandeya Muni (sage) says thus  “Why should I mind the innumerable killings going on  unnoticed in this world full of life. People of old speak very sacredly about Ahirhsa. But O best of brahmins, who can live in this world without injury to another life ?” (M.B., Aranya Parva, Slokas 32 & 33, Chapter 208):

 

 

AGNISTHAMBHA(M) A mantra that will reduce the burning power of Agni.

 

 

 

AGNISAUCA(M). A cloak with magical properties given to Nala by the serpent, Karkotaka. After separating himself from Damayanti, Nala was wandering in the forest. Then he was bitten by the poisonous serpent, Karkotaka. This deformed Nala beyond recognition. Then the serpent gave him this shawl (Agnisauca)

 

Anybody who wore that cloak would regain his original form and colour.. (Kathasaritsagara-Alankaravati-lambaka-Taranga 6;. .~-,

 

 

 

AGNIPRAVESA(M). Entering fire. In the YuddhaKanda of the Ramayana, Valmiki has described Sita’s entering and standing in fire (Agnipravesam) as a test of her purity. Though Rama recovered Sita from Ra.Vana, he wanted to accept her as his wife only after her purity had been tested and proved. So he decided to test her by fire (Agnihariksana). Sita shed tears at the thought that her husband doubted her chastity. Laksmana, at Rama’s bidding, made a pyre. Sita jumped into it after praying to the gods. She remained unscorched by the fire and Rama gladly received her once more as his wife.

 

 

AGNIHOTRA (M ). This is a sacrifice offered to Ag nideva. This has two parts, nitya and Kamya.

 

 

AGHAMARSANA SLTKTA. This is a hymn in the Rgveda. It is said that all sins will be eliminated, if this hymn is recited three times, standing in water.

 

AGHARDDANAVAMI. (See the word NTAVAMI V RATA) .

 

 

 

 

ADRSTABHAYA is the curse put on King Janamejaya by Sarama, the dog of the Devas. While Janamejaya, son of Pariksit was conducting, along with his brothers, a yaga of long duration at Kuruksetra the son of Sarama went to the place and was thrashed by the brothers of Janamejaya. Seeing her weeping child Sarama naturally got angry. She cursed the king thus : “My son did not commit any offence; he did not even look at the havis (oblations), nor did he lick it. For having thrashed the innocent child you will experience Adrstabhaya. When the yaga was over Janamejaya got rid of the curse by getting sage Somasravas do certain proper rites.

 

 

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