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, […]

The word adhirāja (adhiraja) does not merely define a king ruling over a populated geographical locale. Rather adhirāja is a king who has conquered even other kingdoms and has established his indisputable power. In one particular hymn of Ṛgveda (Rigveda), the second incantation reads as a prayer, “Let all four directions bow down to me, […]

At the outset of yajña (yajna) ceremonies, the priest of Ṛgveda (Rigveda), or ṛtvika (ritwika) used to execute the functions of both the priest and the hotā (hota) or the performer of the yajña. [See Ṛtvika, Hotā] Later, when the rituals of a yajña became more intricate, four priests or ṛtvika of Caturveda (Chaturveda) were appointed separate vedic tasks. […]

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 […]

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 […]

Pṛśni (Prishni), the wife of Savitā (Savita), a representative form of Sūrya (Surya), gave birth to a sacrificial rite of immense significance known as agnihotra.  Agnihotra has been compared to the grinding of teeth of yajñavaraha (yajnavaraha), the sacrificial boar conceptualised as the mythical presiding deity of a yajña (yajna).  Bhāgavatapurāṇa (Bhagavatapurana) opines, while commenting on the […]

The plot of land that spreads out towards the east of the large elevated altar constructed for conducting yajña (yajna) is known as agnikṣetra (agnikshetra). A fire in the shape of a falcon needs to be lit and maintained within this plot of land. Owing to the importance of this fire or agni, this plot […]

The offering of havi or ghṛta (ghrita, ghee) or any other element dedicated to a specific Deity, along with the utterence of mantra, is called Āhuti (Ahuti). At first, ghee contained in a pot should be heated with Gārhapatya Agni (one kind of fire). Then the Adhvaryu (the Yajurvedic priest) has to fill up the […]

Alaṃkāra (Alamkara; ornament) is celebrated as a giftable equipment, as described in Purāṇa(s) (Purana; Mythological Scripture). Alaṃkāra is to be dedicated to gods at the time of worshiping. Giving ornaments as gift can yield the fruits of caturvarga (the four-fold goals of life), happiness, and it determines development and satisfaction. Alaṃkāra is of forty kinds. […]

Goddess Śakti (Sakti) or Pārvatī (Parvati), divine mother of the universe, is also known as Amvikā (Amvika). In Anuśāsanaparva (Anusasanaparva) of Mahābhārata (Mahabharata) it is said that by recalling or mere uttering of the name of Goddess Amvikā, people may be redeemed of all sins. In Purāṇa(s) (Purana; Mythological Scriptures), too, Goddess Pārvatī was known […]

Commonly the term aṇḍa (anda) means ‘egg’ or ‘a bird’s egg’ to be specific. In a famous verse in Ṛgveda (Rigveda) we find a figure of speech based on comparison: “As a bird brings out its progeny breaking the egg…” — āṇḍeva bhitvā śakunasya garbham. This comparison considers the egg  or aṇḍa as another womb of the bird. In a […]

A mountain called Trikakuda or Traikakuda has been referred to more than once in Atharvaveda and other Vedic literatures. Maybe the name was inspired by a presence of three peaks of the mountain (Sanskrit kakuda means ‘hump’ or ‘projection’). Atharvaveda was the first book to call this Trikakuda Hills Añjanaparvata (Anjanaparvata) —devāñjana traikakudaṃ pari mā […]

The ethereal space between he Martyaloka (the earthly abode)and the Svargaloka (heavenly abode), as conceptualised in Purāṇa(s) (Purana; Mythological Scripture) is called Antarīkṣa (Antariksha). Antarā means ‘in between’, and the dhātu (dhatu; verb-root) ‘Īkṣ’ means ‘too see’. The sky, comprising of clouds and the atmosphere — that is seen as lying between the earth and […]

Āsandī (Asandi) is the Vedic name for the wooden platform used for sitting. The term, however, is not mentioned in Ṛgveda (Rigveda), but in Atharvaveda, āsandī is mentioned as a seat used during a marriage-ritual– yathāsandyāmupadhāne. In Atharvaveda, there is also a description of āsandī (asandi) used as a siting platform for vrātyajana (vratya jana; […]

Since the Ṛgvedic (Rigvedic) period, Indian culture has conceived of the guest (atithi) as one who must be treated with respectful and humble hospitality and offered food and shelter. The host should do everything within his power to please the guest. Any yajña (yajna) would require fire (agni; imagined as the Fire-god), therefore fire has been […]

Atri was one of the six supreme patriarch ṛṣi (rishi; sage) — like Marīci (Marichi) and Aṅgirā (Angira) — who were born at the onset of the Creation. Many legends are associated with the birth of these six prime sages, and the great sage Atri is no exception. The foremost of these legends is that all […]

One of the major names of Śiva (Shiva) featuring in the Aṣtottara Sahasranāma (Ashtottara Sahasranama) verse [an incantation recounting one thousand and eight names of Śiva] is Atri. Elucidating this appellation Śiva, Nīlakaṇṭha (Nilakantha) the commentator of Mahabharata observes — atriḥ atrigotrāpatyatvād budhaḥ/ tena sarvagrahasvarūpītyarthaḥ. While, according to Nīlakaṇṭha, atri may be taken to illustrate the quintessence of […]

Hiraṇyākṣa (Hiranyaksha), elder brother of the demon-king Hiraṇyakaśipu (Hiranyakasipu), plunged the earth into Pralayasamudra (the ocean of great deluge). God Viṣṇu (Vishnu) assumed the form of Ekaśṛṅga Varāha(Ekasringa Varaha; a swine with one horn) and slaying Hiraṇyākṣa (Hiranyaksha), he rescued the earth , holding it at the top of his single horn. So he came […]

Paulamī, wife of Indra, is generally known as Indrāṇi. In the age of Ṛgveda (Rigveda), Indra was the major god to worshipped. From this conception, Indraṇī Śachī was also worshipped as an epitome of good fortune. In several mantra(s) of Ṛgveda, Indrāṇī had been invited to yajña (yajna), along with Varuṇāṇī (Varunani), wife of Varuṇa, […]

Indrota was an ancient ṛṣi (rishi; sage). He was a sage belonging to the vaṁśa (vamsa; clan or genealogical line) of Śunaka (Sunaka), so he was famous as Indrota Śaunaka (Saunaka). In the legend described in Śāntiparva of Mahābhārata, it is said that Indrota became the priest of the yajña (yajna) performed by the ancient […]

Upanayana is a term which is much heard and much debated. Now Upanayana has become a religious practice, but it was no so earlier. Upanayana was probably suggestive of student-life, which was called Brahmacarya in another term. Later, another ritual started before upanayana, which was called Vidyārambha. Generally Vidyārambha started at the age of five. […]

The Brahma-conception as stated in Upaniṣad, has been hailed in the highest esteem in Mahābhārata and Purāṇa. The narrator of Mahābhārata itself, has established the greatness of the text, by calling it a narrative of elaboration of all that is in Veda and Upaniṣad– brahman-vedarahasyañca yaccānyat sthāpitaṃ mayā sāngopaniṣadāñcaiva vedānāṃ vistarakriyā. To describe the level […]

Urvaśī is one of the Apsarā(s) or celestial beauties. But she is not just ̍one of them̍. She has a special position among the other Apsarā(s) such as Menakā, Rambhā, Ghṛtācī, Viśvācī and so on. She has always been recognised as the greatest of all. In all the legends related to Urvaśī, her behaviour and […]