Hindupedia, the Hindu Encyclopedia - User contributions [en]

Ūlupī

2014-09-24T05:54:11Z

M. A. Alwar: Created page with "37. ūlupī: a kind of water species. It is in masculine. śiśumāra is a synonym (amaraṭīkā)"

37. ūlupī: a kind of water species. It is in masculine. śiśumāra is a synonym (amaraṭīkā)

Ūrṣā

2014-09-24T05:53:17Z

M. A. Alwar: Created page with "36. Ūrṣā: a heavenly fauna. (śabda Candrikā)"

36. Ūrṣā: a heavenly fauna. (śabda Candrikā)

Ūrvyaṅga

2014-09-24T05:52:24Z

M. A. Alwar: Created page with "35. Ūrvyaṅga: it is in neuter gender. The sunshade of cowhood. The synonyms are dilīram, śilīndhrakam, vaśāroham, golāsam according to Hārāvali."

35. Ūrvyaṅga: it is in neuter gender. The sunshade of cowhood. The synonyms are dilīram, śilīndhrakam, vaśāroham, golāsam according to Hārāvali.

Ūrvasī

2014-09-24T05:51:26Z

M. A. Alwar: Created page with "34. ūrvasī: a synonym of ūrvaśī. Feminine. Vide the commentary on Amara."

34. ūrvasī: a synonym of ūrvaśī. Feminine. Vide the commentary on Amara.

Ūrvaśī

2014-09-24T05:49:14Z

M. A. Alwar: Created page with "33. ūrvaśī: a heavenly damsel. One who is born out of the thighs (of narayana). It is feminine. It is derived as ūru + Aś + Ac + ṅīp. See ūrvaśī."

33. ūrvaśī: a heavenly damsel. One who is born out of the thighs (of narayana). It is feminine. It is derived as ūru + Aś + Ac + ṅīp. See ūrvaśī.

Ūrmimalī

2014-09-24T05:47:49Z

M. A. Alwar: Created page with "32. ūrmimalī: The word ends with N and it masculine. The sea. That which has the waves as garland. Raghuvaṃśa 5.61 notes: “The moon blown resembled the ocean with waves”."

32. ūrmimalī: The word ends with N and it masculine. The sea. That which has the waves as garland. Raghuvaṃśa 5.61 notes: “The moon blown resembled the ocean with waves”.

Ūrmimān

2014-09-24T05:46:52Z

M. A. Alwar: Created page with "31. ūrmimān: the word is ending with T. it can be used in all the three genders. The sense is that which has the waves. It is derived as ūrmi + matup affix. The synonym is vak..."

31. ūrmimān: the word is ending with T. it can be used in all the three genders. The sense is that which has the waves. It is derived as ūrmi + matup affix. The synonym is vakra. It is stated in the Mahabharata, Draupadīpraśna as “the king’s consort was held with the long and black hairs which had waves.”

Ūrmikā

2014-09-24T05:46:02Z

M. A. Alwar: Created page with "30. ūrmikā: feminine gender. The attribute of being a wave. It is derived as ūrmi + kan affix in the sense of being the quality of wave. Also in the sense of illuminating the ..."

30. ūrmikā: feminine gender. The attribute of being a wave. It is derived as ūrmi + kan affix in the sense of being the quality of wave. Also in the sense of illuminating the waves. Hemacandra notes the synonyms as Utkanta, bhṛṅganāda, vastrabhaṅga, aṅgulīyaka, vīcī.

Ūrmi

2014-09-24T05:44:45Z

M. A. Alwar: Created page with "29. ūrmi: waves. Feminine as well as masculine. It is derived as ṛ + mi by Uṇādi Sūtra “arterudādeśaśca”. “The flag flew as if the wave of the heavenly ganges” ..."

29. ūrmi: waves. Feminine as well as masculine. It is derived as ṛ + mi by Uṇādi Sūtra “arterudādeśaśca”. “The flag flew as if the wave of the heavenly ganges” (Ra.Va. 12.54). Light, speed, destruction, fold of cloth, feeling and sport. (medinī). Intensity (hemacandra). This has been stated in the bhāgavata ṭīkā: “sorrow, love, oldage, death, hunger and thirst are six intensities.”
“The longings are of six types: Hunger, thirst, longings of the mind and self, sorrow, love, old age and death of the body”
The vaijayantī states that it also stands for six types of a horse’s movement. “The horses which are ready and ready to run, have great speed and that is known as ūrmi”. Māgha uses it the bosoms with the pace of ūrmi.

Ūrdhasitaḥ

2014-09-24T05:43:35Z

M. A. Alwar: Created page with "28. Ūrdhasitaḥ: the gourd. masculine gender. Synonym Kāravella. (Trikāṇḍa śeṣa)."

28. Ūrdhasitaḥ: the gourd. masculine gender. Synonym Kāravella. (Trikāṇḍa śeṣa).

Ūrdhasthithiḥ

2014-09-24T05:41:39Z

M. A. Alwar: Created page with "27. Ūrdhasthithiḥ: That which is in high place. The back of a horse. It is feminine gender. The synonym Puruṣakam, Uparisthānam, Upariṣṭhitiḥ (Trikāṇḍa śeṣa)"

27. Ūrdhasthithiḥ: That which is in high place. The back of a horse. It is feminine gender. The synonym Puruṣakam, Uparisthānam, Upariṣṭhitiḥ (Trikāṇḍa śeṣa)

Ūrdhasthaḥ

2014-09-24T05:38:43Z

M. A. Alwar: Created page with "26. Ūrdhasthaḥ: One who is in a high place. It is in all the three genders. Synonym: ūrdhandhāma (Trikāṇḍa śeṣa). It is derived as ūrdha + Stha + ka."

26. Ūrdhasthaḥ: One who is in a high place. It is in all the three genders. Synonym: ūrdhandhāma (Trikāṇḍa śeṣa). It is derived as ūrdha + Stha + ka.

Ūrustambha

2014-09-24T05:37:36Z

M. A. Alwar: Created page with "25. ūrustambha: A kind of disease of the thighs. Masculine. It is derived as “ūru + Stambh + Aṇ”, which means “paralyses the thighs”. This has been stated as “Now t..."

25. ūrustambha: A kind of disease of the thighs. Masculine. It is derived as “ūru + Stambh + Aṇ”, which means “paralyses the thighs”. This has been stated as “Now the ūrustambha shall be stated. The ūrustambha is four kinds namely viprakṛṣṭa, sannikṛṣṭa, nidāna and saṃgra. The features shall be stated. “It comprises of cold and hot watery content, is shall be dry and wet at a time. It shall be weary and non-weary. Although comprising of air, it shall still be having the effect of paralyzing. It shall make the thighs to not function and be in the state as it is. As it makes the thighs hard as a pillar and paralyzed, it is called as ūrustambha. it makes the one afflicted feel that the organ is unbelonging. it shall effect all the related parts of the leg.
The word “Jīrṇājīrṇa” is to be understood in the sense of the food as being neither too hot nor too cold. Hence, it is stated as to have such food with diligence. This disease is also the effect of imbalance in Vāta, Pitta and śleṣma. This has been stated by Suśruta in Mahāvātavyādhi.
The Prāgrūpa has been stated as: “it comprises of imbalance in attention and sleep. It also causes loss of taste.”
The cure has been stated: “It is caused by the imbalance of vāta and also by imbalance of wetness. The leg is gravely affected by it. The paralyzing effect is felt immediately. The leg is aggrieved and the touch of cold is not felt. It shall be engrossed with the complications of the muscles”. The ūrustambha needs to be avoided with much care and balance of Vāta, Pitta and śleṣma. The cure to ūrustambha is stated in various texts.

Ūrurī

2014-09-24T05:35:51Z

M. A. Alwar: Created page with "24. ūrurī: Eloboration, Acceptance. Indeclinable. Derived as “ūra + Rurik” (bharata and dvirūpakośa)"

24. ūrurī: Eloboration, Acceptance. Indeclinable. Derived as “ūra + Rurik” (bharata and dvirūpakośa)

Ūrumurva

2014-09-24T05:34:38Z

M. A. Alwar: Created page with "23. ūrumurva: The chip-bone. Masculine. That which supports the thighs. synonym Jānu (Amara)"

23. ūrumurva: The chip-bone. Masculine. That which supports the thighs. synonym Jānu (Amara)

Ūrujaḥ

2014-09-24T05:33:25Z

M. A. Alwar: Created page with "22. Ūrujaḥ: Vaiśya (merchant class). Synonym as per Amarakośa is Vaiśya. It is masculine. It is derived as “born out of ūru (thigh) of Brahman. It is derived as ūru + J..."

22. Ūrujaḥ: Vaiśya (merchant class). Synonym as per Amarakośa is Vaiśya. It is masculine. It is derived as “born out of ūru (thigh) of Brahman. It is derived as ūru + Jan + ḍa. It has been stated in Viṣṇu Purāṇa: The merchant class is mixed with rajas and tamas. (1.6.4). it is also the name of a sage belonging to the lineage of bhṛgu. He is known by the name Ourva. See Ourva word.

Ūruḥ

2014-09-24T05:31:46Z

M. A. Alwar: Created page with "21. Ūruḥ: Thighs. It is masculine gender. It is derived as ūrṇu + Ku and ṇa elision by Sutra ūrṇoternalopah (Uṇ.Sū. 1.31). synonym Sakthi. (Amara.) sāhitya darpa..."

21. Ūruḥ: Thighs. It is masculine gender. It is derived as ūrṇu + Ku and ṇa elision by Sutra ūrṇoternalopah (Uṇ.Sū. 1.31). synonym Sakthi. (Amara.) sāhitya darpaṇa states: “both the thighs…”. Raghuvamśa states: “The strong uprised shoulders and thighs…”. Manu states “face, shoulders and thighs…”

Ūrīkṛtaḥ

2014-09-24T05:31:01Z

M. A. Alwar: Created page with "20. ūrīkṛtaḥ: Accepted, elaborated (Amara). It is in all the three genders. It is derived as ūrī + Kṛ +Kta."

20. ūrīkṛtaḥ: Accepted, elaborated (Amara). It is in all the three genders. It is derived as ūrī + Kṛ +Kta.

Ūrī

2014-09-24T05:30:05Z

M. A. Alwar: Created page with "19. ūrī: Elaboration. Acceptance. (Amara.). Indeclinable. It is derived as “ūru + Bāhulakāt Rauk”. It has been stated in Hitopadeśa, Vigraha as “Having accepted, he w..."

19. ūrī: Elaboration. Acceptance. (Amara.). Indeclinable. It is derived as “ūru + Bāhulakāt Rauk”. It has been stated in Hitopadeśa, Vigraha as “Having accepted, he went away”

Ūravyah

2014-09-24T05:29:18Z

M. A. Alwar: Created page with "18. ūravyah: Vaiśya (Merchant) class. Synonym as per Amarakośa is Vaiśya. It is masculine. It is derived as “born out of ūru (thigh) of Brahman. It has been stated in the ..."

18. ūravyah: Vaiśya (Merchant) class. Synonym as per Amarakośa is Vaiśya. It is masculine. It is derived as “born out of ūru (thigh) of Brahman. It has been stated in the Yajurveda as: “The brāhmaṇa was born out of the mouth of Brahman, kṣatriya out of arms, Vaiśya out of the thighs and śūdra out of the feet” (31.11)

Ūrari

2014-09-24T05:27:20Z

M. A. Alwar: Created page with "17. ūrari: Elaboration. Acceptance. This has been noted by Bharata and Dvirūpakośa. It is an indeclinable formed by ūy + bāhulakāt rarik."

17. ūrari: Elaboration. Acceptance. This has been noted by Bharata and Dvirūpakośa. It is an indeclinable formed by ūy + bāhulakāt rarik.

Ūya

2014-09-24T05:26:19Z

M. A. Alwar: Created page with "16. ūya: It is with reference to weaving of threads. Kavikalpadruma notes that it belongs to Bhvādigaṇa, ātmanepada, sakarmaka and Seṭ. Durgadāsa notes that this is used ..."

16. ūya: It is with reference to weaving of threads. Kavikalpadruma notes that it belongs to Bhvādigaṇa, ātmanepada, sakarmaka and Seṭ. Durgadāsa notes that this is used with special reference to weaving of threads.

Ūmam

2014-09-24T05:25:24Z

M. A. Alwar: Created page with "15. ūmam: a particular place, according to Siddhānta Kaumudī. Neuter gender. It is derived as Ava + Man affix by Unadi sutra “Avisivimiśudhibhyo Kit” (Un.Su. 1.143). It h..."

15. ūmam: a particular place, according to Siddhānta Kaumudī. Neuter gender. It is derived as Ava + Man affix by Unadi sutra “Avisivimiśudhibhyo Kit” (Un.Su. 1.143). It has Kit and ūṭh.

Ūm

2014-09-24T05:24:35Z

M. A. Alwar: Created page with "14. ūm: an expression of anger. śabdaratnākara states that is also an expression of reproach, competition. It is an indeclinable. It is formed as ūyate = ūy + Muk affix."

14. ūm: an expression of anger. śabdaratnākara states that is also an expression of reproach, competition. It is an indeclinable. It is formed as ūyate = ūy + Muk affix.

Ūnaviṃśati

2014-09-24T05:23:41Z

M. A. Alwar: Created page with "13. Ūnaviṃśati: Number 19 (one less than 20). Feminine. This has been stated in Amāvāsyā Prakaraṇa of Tithyāditattva: “The cakes need to be placed in 19 orderly”"

13. Ūnaviṃśati: Number 19 (one less than 20). Feminine. This has been stated in Amāvāsyā Prakaraṇa of Tithyāditattva: “The cakes need to be placed in 19 orderly”

Ūnaviṃśa

2014-09-24T05:22:37Z

M. A. Alwar: Created page with "12. ūnaviṃśa: Number 19 (one less than 20). This has been stated in the jyotistattvam as: “The divisions of a day are eleven, nineteen and so on”. In all the three genders."

12. ūnaviṃśa: Number 19 (one less than 20). This has been stated in the jyotistattvam as: “The divisions of a day are eleven, nineteen and so on”. In all the three genders.

Ūna

2014-09-24T05:21:30Z

M. A. Alwar: Created page with "11. ūna: Defective. Māgha uses this in a twisted pun as “The Yādavas were not at all taken back in the least”. Parihāṇa, Nyūnakriyā are synonyms. “The merchant bri..."

11. ūna: Defective. Māgha uses this in a twisted pun as “The Yādavas were not at all taken back in the least”. Parihāṇa, Nyūnakriyā are synonyms. “The merchant brings down the gold in the first heating. You should not decrease it” and others are seen. This is stated by Durgadāsa.
In all the three genders. The root is Ava + Nak by Uṇādi sūtra Jhaśhiñjidīdusyavibhyo nak (Uṇ. Sū. 3.2). ūṭh is got by “Jaratvara…” (6.4.20). “That which decreases”. The synonyms are Hīnam, Nyūnam. “The decrease was not much effected.” Raghuvaṃśa 2.14. and again in the same text 11.1. “The relatives forsake the dead less than 2 years” Manu 5. 68

Ūdhasya

2014-09-24T05:16:43Z

M. A. Alwar: Created page with "10. ūdhasya: Milk. Since, it is produced by ūdhas. See above. It is derived as ūdhas + yat. Hemacandra notes the synonym Dugdham."

10. ūdhasya: Milk. Since, it is produced by ūdhas. See above. It is derived as ūdhas + yat. Hemacandra notes the synonym Dugdham.

Ūdhaḥ

2014-09-24T05:15:52Z

M. A. Alwar: Created page with "9. Ūdhaḥ: Bosom. word ending with s and is neuter gender. It is derived as Unda + Asun on the force of injunction ūdaso Nadi, it is changed as ūdha. Synonym āpīnam. “The..."

9. Ūdhaḥ: Bosom. word ending with s and is neuter gender. It is derived as Unda + Asun on the force of injunction ūdaso Nadi, it is changed as ūdha. Synonym āpīnam. “There, she was seen, the pulp-eyed with striking bosom and features” (Mahābhārata, chaitraratha parva, 1.156.13). The śatapatha brāhmaṇa states: “The women folk have bosom and so are the bosoms of the animals” (2.5.1.5)

Ūtiḥ

2014-09-24T05:14:16Z

M. A. Alwar: Created page with "8. Ūtiḥ: feminine. Derived from Av + Ktin (Jvaratvaretyūṭh (VI.iv.20)). It means protection. (Ve + Ktin). It also refers to threads interwoven. It also refers to speed acc..."

8. Ūtiḥ: feminine. Derived from Av + Ktin (Jvaratvaretyūṭh (VI.iv.20)). It means protection. (Ve + Ktin). It also refers to threads interwoven. It also refers to speed according to Svāmi’s commentary on Amarkośa. It means sport, as per the Bhāgavatam. In the ṛg Veda, it referred as the protector. (Klic suffix on the sense of agent). In the sense of object, the suffix is Ktin.
Among the ten features of the Purāna, it is one known as karmavāsanā. It is stated in the Bhāgavata (2. 20-24) as: “ūti is the Karma Vāsanā”. Cūrṇikā ṭīkā on it accepts it.

Ūta

2014-09-24T05:13:05Z

M. A. Alwar: Created page with "7. ūta: It can be used in all the three genders. It is derived as Ve + kta. It means the interwoven threads. Synonyms are Syūta, ūta. (Amarakośa). It also means “well-kno..."

7. ūta: It can be used in all the three genders. It is derived as Ve + kta. It means the interwoven threads. Synonyms are Syūta, ūta. (Amarakośa). It also means “well-known” and also “protected” (Jvaratvaretyūṭh (VI.iv.20))

Ūḍhā

2014-09-24T05:11:10Z

M. A. Alwar: Created page with "6. Ūḍhā: Feminine (derived as Vah + Kta (affix) + ṭāp (Suffix)). Wife (Hemacandra). (Maiden who is married. The smṛtis note as follows: “In the conjecture of the marri..."

6. Ūḍhā: Feminine (derived as Vah + Kta (affix) + ṭāp (Suffix)). Wife (Hemacandra). (Maiden who is married. The smṛtis note as follows: “In the conjecture of the married and the unmarried, the wealth is lost by the unmarried).

Ūḍhakaṅkataḥ

2014-09-24T05:06:39Z

M. A. Alwar: Created page with "5. Ūḍhakaṅkataḥ: The word can be used in all the three genders. (The one by whom the armour is being put on). The one with the armour. The synonyms to this word are: 1. Sa..."

5. Ūḍhakaṅkataḥ: The word can be used in all the three genders. (The one by whom the armour is being put on). The one with the armour. The synonyms to this word are: 1. Sannaddhaḥ 2. Varmbhitaḥ 3. Sajjaḥ 4. Daṃśiitaḥ (Amara Kośa)

Ūḍhaḥ

2014-09-24T05:03:56Z

M. A. Alwar: Created page with "4. Ūḍhaḥ: The word can be used in all the three genders. It refers to the person who is unmarried (particularly in the smṛtis). It is derived as “Udyate sma” and with ..."

4. Ūḍhaḥ: The word can be used in all the three genders. It refers to the person who is unmarried (particularly in the smṛtis). It is derived as “Udyate sma” and with the kta affix. (Rama was seen married and hence, lakṣmaṇa was approached by śūrpanakhā) – Bhaṭṭi Kāvya, iv. 15. The expression “Bhāryoḍha” refers to “ooḍhabhāryaḥ”, one who is married. Mallinātha notes that it has been Paranipāta on the force of “vāhitāgnyādiṣu”

Ū

2014-09-24T05:02:51Z

M. A. Alwar:

1. ū : The letter is a long form (dīrgha) of the letter “u”. The SK notes that the ū is sixth of the vowels, taking into consideration the long forms too. In the māhēśvara sūtras, it is third in order and appears in the very first sūtra: “a-i-u-ṇ” (mā. Sū. 1). The place of articulation of ū is the “Lips” (oṣṭha). The sūtra “upūpadhmānīyānām oṣṭhau” states that the letter ‘ū’, along with the class of Pa (Pavarga, i.e, Pa, Pha, Ba, Bha, Ma) and upadhmānīya (Half visarga), is articulated by the lips. The letter ū in two mātrā-s period of pronunciation is Long (dīrgha) and in case of three mātrā-s period of pronunciation, it is treated as Very Long (Pluta). It can again be treated as three-fold on the basis of udātta (Acute), anudātta (Grave) and svarita (balanced). Considering the nasality and non-nasal quality, it is six-fold. Totally, it can be of 18 forms.
As it is stated in the śikṣā that “Svaras (Vowels) and ūṣman consonants are pronounced openly, the ū is pronounced openly and with inward effort. It is pronounced openly since there is no touch of the tip of the tongue and others. This too has been stated in the śikṣā as “the vowels are untouched and the śal consonants are partly touched”.
The kāmadhenu tantra states: “The ū has the form of the bent conch and is curved in shape. It is of the form of five prāṇa-s and represents the five gods. It represents the five prāṇa-s also the lightening, yellow. It represents the four ends of life, namely piety, wealth, desire and liberation. It awards happiness. The ū is written in vaṅga language as: “The line drawn from u below to the left…” The u is already stated. The varṇoddhāra tantra states: “The lines have the presence of Yama, Agni and Varuṇa gods in an order. The line above has the presence of lakṣmī and sarasvatī.” The names of ū are:

In the mātṛkānyāsa ritual of chanting the letters by touching upon the parts of one’s body, the ū is stated and the left ear is touched. This has been stated in the mātṛkānyāsa mantra: “salutations to u and the right ear is touched, salutations to the ū and the left ear is touched.”
ū is one of the Anubandhas (tags). Hence, the form of words like Asadīt, asaitsīt.

2. ū: This is formed by “veñ root + Kvip suffix). It is used in the beginning of the sentence. It implies protection and compassion. This is stated in the medinī lexicon. It is an addressing note.
3. ū: Masculine form. One who protects. It is derived as Av + Kip by the Sūtra jvaratvaretyūṭh (VI.iv.20). A name of māheśvara (Puruṣottama). śabdaratnāvalī states that it is a name of Candra. In the sense of protector, it can be used in all the three genders.

Ū

2014-09-24T04:57:30Z

M. A. Alwar: Created page with "1. ū : The letter is a long form (dīrgha) of the letter “u”. The SK notes that the ū is sixth of the vowels, taking into consideration the long forms too. In the māhēśv..."

Ilvalāḥ

2014-09-23T18:36:47Z

M. A. Alwar: Created page with "• Ilvalāḥ - f, compulsorily plural. Ila+valac. Five stars at the head of the mṛgaśīrṣa (Orion) – Amara."

• Ilvalāḥ - f, compulsorily plural. Ila+valac. Five stars at the head of the mṛgaśīrṣa (Orion) – Amara.

Ilvalaḥ

2014-09-23T18:35:45Z

M. A. Alwar: Created page with "• Ilvalaḥ - m. il+valac. Absence of guṇa by nipātana. 1. Name of a demon – the brother of Vātāpi and the son of Siṁhikā 2. A kind of fish - Medinī Harivaṁśa, 3..."

• Ilvalaḥ - m. il+valac. Absence of guṇa by nipātana. 1. Name of a demon – the brother of Vātāpi and the son of Siṁhikā 2. A kind of fish - Medinī
Harivaṁśa, 3|98,99
Trans. “Thirteen powerful men known as Saiṁhikeya-s (sons of Siṁhikā) – Aiśa, Balya, Balī, Nabhas, Abala, Vātāpi, Namuci, Ilvala and Khasṛma”.
The story of Vātāpi and Ilvala is found in the Mahābhārata, tīrthayātrāparvan agastyopākhyāna chap.96 –
Trans. “Lomaśa said – Oh son of Kaurava! Long ago, there was a demon named Ilvala in the city of Maṇimatī. His younger brother was Vātāpi. ||4||
That demon requested a Brahmin who was engaged in penance, thus – ‘Venerable sir! Please grant me a son equalling Indra’. ||5||
That Brahmin did not grant him such a son who could rival Indra. The demon became furious with that Brahmin ||6||
Since then, Oh great king! The demon Ilvala took to killing Brahmins, filled with rage. Skilled in magic, he converted his brother into a goat. ||7||
That Vātāpi, in the form of a ram, could take on any form at will. (Ilvala) cooks him and feeds him to a Brahmin. Then, wishing to kill him, ||8||
he calls out to him who has gone to Yama’s abode. He was seen coming back to his body, alive. ||9||
Then again, he converted the demon Vātāpi into a goat, cooked him well, fed him to a Brahmin, and again, called him. ||10||
Hearing that sound, uttered in a loud voice by Ilvala, that Vātāpi, who was a skilled magician, very powerful and a torment to Brahmins, ripped apart the sides of that Brahmin and came out laughing. Oh king! ||11,12||
Thus, again and again, the evil Ilvala fed the Brahmins and killed them. ||13||
At the same time, the venerable Agastya saw his ancestors hanging upside down in a pit…||14||
Later, the 99th chapter describes the hospitality rendered to Agastya by Ilvala.
Trans. “Lomasha said –
Ilvala, knowing the arrival of the kings along with the great sage, received them with honour at the border of his kingdom. ||1||
Then that terrible demon served them with his brother Vātāpi, who was cooked well. ||2||
Seeing that evil demon, cooked in the form of a ram, all the Rājarṣi-s became fearful and dejected. ||3||
Then, the great sage Agastya told those Rājarṣi-s – ‘Do not be dejected. I will eat that evil demon’. ||4||
Then, the great sage approached the first seat and sat down. The demon-king Ilvala served him, suppressing his laughter. ||5||
Then, Agastya himself ate Vātāpi completely. After he finished eating, Ilvala invited the demon. ||6||
At that time, a huge gust of wind erupted from beneath the great sage, with a loud sound, roaring like a cloud ||7||
He called again and again, ‘Vātāpi! Come out’. ||8||
Oh king! The great sage Agastya told him laughing, ‘How can he come out? That demon has been digested by me’. ||9||
Ilvala was dejected upon seeing the great demon being digested. He folded his hands, along with his ministers, and spoke this - ||10||

• Notes by the editor: The story of the cruel demon brother, Ilvala and Vātāpi, is found in the Mahābhārata. Ilvala, angry at a Brahmin who refused to grant him a son equalling Indra, found an innovative way of tormenting and killing Brahmins. Being skilled at magic, he would turn his brother, Vātāpi, into a goat. That goat would be killed, cooked well, and served to unsuspecting Brahmins. Once the Brahmin had finished eating, Ilvala would call out to him brother, who emerged ripping open the stomach of the Brahmin. The great sage Agastya, who was requested to end this menace, partook of the feast of Vātāpi in the form of a goat, and digested him completely, so that he could no longer come out.

Ilvakāḥ

2014-09-23T18:33:50Z

M. A. Alwar: Created page with "• Ilvakāḥ - f, compulsorily plural. Five stars at the head of the mṛgaśīrṣa (Orion) – Bharata and Dvirūpakośa. Synonymous with ilvalāḥ"

• Ilvakāḥ - f, compulsorily plural. Five stars at the head of the mṛgaśīrṣa (Orion) – Bharata and Dvirūpakośa. Synonymous with ilvalāḥ

Illīśaḥ

2014-09-23T18:32:15Z

M. A. Alwar: Created page with "• Illīśaḥ - m. The ilīśa fish. Synonyms: 2. vārikarpūraḥ 3. gāṅgeyaḥ 4. śapharādhipaḥ 5. jalatālaḥ - trikāṇḍaśeṣaḥ 6. ilīśaḥ 7. rāja..."

• Illīśaḥ - m. The ilīśa fish. Synonyms: 2. vārikarpūraḥ 3. gāṅgeyaḥ 4. śapharādhipaḥ 5. jalatālaḥ - trikāṇḍaśeṣaḥ 6. ilīśaḥ 7. rājaśpharaḥ 8. illīśaḥ 9. jalatāpī - śabdaratnāvalī
Rājavallabha and Rājanirghaṅṭa describe the charateristics of this fish as follows – “It increases bile, phlegm and digestive fire. It is sweet and agreeable”.
Bhāvaprakāśa says,
Trans. “illīśa is sweet, oily and bright. It increases the (digestive) fire, creates bile and phlegm, is a light aphrodisiac and removes flatulence”.

Llalaḥ

2014-09-23T18:30:50Z

M. A. Alwar: Created page with "• llalaḥ - m. A species of bird - śabdacandrikā"

• llalaḥ - m. A species of bird - śabdacandrikā

Ilīśaḥ

2014-09-23T18:29:42Z

M. A. Alwar: Created page with "• Ilīśaḥ - m. ilanti apsu drutaṁ gacchantīti ela drutagāmino matsyāḥ . teṣām īśaḥ (The king of ila-s – a kind of fish which move rapidly in water. Ila+ka. A..."

• Ilīśaḥ - m. ilanti apsu drutaṁ gacchantīti ela drutagāmino matsyāḥ . teṣām īśaḥ (The king of ila-s – a kind of fish which move rapidly in water. Ila+ka. A kind of fish – śabdaratnāvalī. Vaidyakadravyaguṇa states that ilīśa is sweet, oily and cures deficiency of bile and phlegm, and also slow digestion.
Udbhaṭa
Trans. “ilīśa excels nectar; vācā is beyond words; Rohita is said to be good for us; Madgura is dear to my guru”.

Ilī

2014-09-23T18:28:21Z

M. A. Alwar: Created page with "• Ilī – f. ila gatau kṣepaṇe ca+ka+ṅīṣ by the rule ‘kṛdikārādaktinaḥ’. A hand held weapon like a cudgel or a short sword - Rāyamakuṭa, Comm. On Amara. ..."

• Ilī – f. ila gatau kṣepaṇe ca+ka+ṅīṣ by the rule ‘kṛdikārādaktinaḥ’. A hand held weapon like a cudgel or a short sword - Rāyamakuṭa, Comm. On Amara. Synonyms: 2. Īlī 3. Karapālikā. Hātakkuri in Hindi.

Ilikā

2014-09-23T16:50:29Z

M. A. Alwar: Created page with "• Ilikā – f. ilā iva (Like ilā). ilā+svārthe kan+ṭāp. The Earh - śabdaratnāvalī"

• Ilikā – f. ilā iva (Like ilā). ilā+svārthe kan+ṭāp. The Earh - śabdaratnāvalī

Ilāvṛtam

2014-09-23T16:48:18Z

M. A. Alwar: Created page with "• Ilāvṛtam – n. irayā āvṛtam (Surrounded by water). 1. Name of a varṣa among the nine varṣa-s of Jambudvīpa - trikāṇḍaśeṣa. According to the Bhāgavata, t..."

• Ilāvṛtam – n. irayā āvṛtam (Surrounded by water). 1. Name of a varṣa among the nine varṣa-s of Jambudvīpa - trikāṇḍaśeṣa. According to the Bhāgavata, the ilāvṛta-varṣa lies surrounding the Sumeru mountain. It is bounded by Nīla mountain in the North, Niṣadha in the South, Malyavān in the West and mount Gandhamādana in the East. The son of Agnīdhra, famous by the same name ilāvṛta, inherited a varṣa called ilāvṛta from his father.
Viṣṇupurāṅa 2|1|16,17,18 says ,
Trans. “Oh great sage! Agnīdhra was the ruler of Jambudvīpa. He had nine sons equalling Prajāpati-s. They were Nābhiḥ, Kiṁpuruṣaḥ, Harivarṣaḥ, Ilāvṛtaḥ, Ramyaḥ, Hiraṅvān, Kuruḥ, Bhadrāśvaḥ, and another, Ketumāla, a virtuous king.”
• Notes by the editor: Ilāvṛta is one of the nine divisions of Jambudvīpa (one of the seven continents surrounding mount Meru). It was ruled by a king of the same name, son of Agnīdhra.

Ilā

2014-09-23T16:45:51Z

M. A. Alwar:

Ilā
The Rgveda (1.13.9) mentions Ilā along with Sarasvatī and Mahī—as a goddess of light and brilliance. She is the goddess of the earth. In another place (1.31.11) she is declared as the daughter of Manu and the teacher of men. Her place is the centre of the earth. On the sacrificial altar, the place sanctified by her feet, is used for keeping the fire of the sacrifice.
In the purāṇas and the Mahābhārata, she is pictured as the daughter of Manu. Due to several reasons like entering a forbidden place or the efforts of the sages like Vasiṣṭha she undergoes change of sex, becoming the prince Sudyumna or the wife of Budha (and mother of Pururavas) and so on. She used to undergo change of sex once a month!
See also IDĀ.

From Shabdakalpadruma:

• Ilā – f. ilati viṣṇuvarāt puṁstvaṁ prāpnoti (attains manhood by the boon of Viṣṇu. ila+ka+ṭāp. 1. Name of a daughter of Vaivasvata Manu. According to śrībhāgavatam, Ilā, the daughter of Vaivasvata Manu, obtained manhood by the boon of Viṣṇu and became famous as Sudyumna. Then, entering the Kumāravana which was cursed by śaṅkara, became a woman again. Budha took her as his wife and begot Purūravas. Then, her priest Vaśiṣṭha worshipped śaṅkara and got her a boon of being female for a month and being male for another month, alternately.
According to the Rāmāyaṇa, ila, the son of Prajāpati Kardama, entered the birthplace of Kārttikeya and became a woman known as ilā. Then, worshipping Pārvatī, she obtained the boon of being female for a month and being male for another month, alternately. 2. Earth 3. Cow 4. Sentence - Medinī

Ilavilā

2014-09-23T16:44:11Z

M. A. Alwar: Created page with "• Ilavilā – f. Mother of Kubera, wife of Viśravas - Purāṇa."

• Ilavilā – f. Mother of Kubera, wife of Viśravas - Purāṇa.

Irvvāluḥ

2014-09-23T16:43:32Z

M. A. Alwar: Created page with "• Irvvāluḥ - m. irvva+āru . r and l are interchangeable. Cucumber - Rāyamakuṭa, comm on Amara. Synonymous with irvvāruḥ."

• Irvvāluḥ - m. irvva+āru . r and l are interchangeable. Cucumber - Rāyamakuṭa, comm on Amara. Synonymous with irvvāruḥ.

Irvvāruśuktikā

2014-09-23T16:42:56Z

M. A. Alwar: Created page with "• Irvvāruśuktikā – f. irvvāruḥ śuktikeva, svayaṁ sphoṭanāt (irvvaaru, like a sea-shell, because it explodes by itself). A kind of cucumber – Hārāvalī. Phuṭ..."

• Irvvāruśuktikā – f. irvvāruḥ śuktikeva, svayaṁ sphoṭanāt (irvvaaru, like a sea-shell, because it explodes by itself). A kind of cucumber – Hārāvalī. Phuṭī in Hindi.

Irvvāruḥ

2014-09-23T16:42:09Z

M. A. Alwar: Created page with "• Irvvāruḥ - m,f. urvva+āru. Belongs to the pṛṣodarādi class. Cucumber - Amara kām̐kuḍa in Hindi. It is tasty, heavy and causes indigestion. It is cool. The ripe f..."

• Irvvāruḥ - m,f. urvva+āru. Belongs to the pṛṣodarādi class. Cucumber - Amara
kām̐kuḍa in Hindi. It is tasty, heavy and causes indigestion. It is cool. The ripe fruit provides relief from fever, vomiting, thirst and fatigue, according to Rājavallabha. More details can be seen under the word karkaṭī.