उपमन्यु (upamanyu)
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Spoken Sanskrit
English उपमन्यु upamanyu zealous
उपमन्यु upamanyu striving after
Apte
Englishउपमन्यु [upamanyu],
Understanding, intelligent.
Zealous, striving after.
(m. ) of the pupil of Āyoda-dhaumya, who aided Śiva in the propagation of his doctrine and received the ocean of milk from him.
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Monier Williams Cologne
EnglishMonier Williams 1872
EnglishShabdartha Kaustubha
Kannadaउपमन्यु
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಧೌಮ್ಯಮಹರ್ಷಿಯ ಒಬ್ಬ ಶಿಷ್ಯ
Aufrecht Catalogus Catalogorum
Englishउपमन्यु
Ardhanārīśvarāṣṭaka. Burnell 198^b.
Tattvavimarśinī tantr. Oudh IX, 22.
Śivastotra. Burnell 202^b. Poona 597. Printed
in Bṛhastotratnākara p. 15.
Śivāṣṭaka. Burnell 198^a.
Abhyankara Grammar
Englishउपमन्यु (1) the famous commentator on the grammatical verses attributed to Nandikeśvara which are known by the name नन्दिकेश्वरकारिका and which form a kind of a comment- ary on the sūtras of Maheśvara
(2) a comparatively modern gra- mmarian possibly belonging to the nineteenth century who is also named Upamanyu and who has written a commentory on the fam- ous Kāśikāvṛtti by Jayāditya and Vāmana. Some believe that Upa- manyu was an ancient sage who wrote a nirukta or etymological work and whose pupil came to be known as औपमन्यव.
Mahabharata
EnglishUpamanyu^1, a brahman, disciple of Āyoda Dhaumya. § 14 (Paushyap.): I, 3, ††684.--§ 15 (cf. Paushyap.): Upamanyu was sent to look after the kine. His master forbade him to enjoy the alms he received before he had offered it to him
then, being deprived by the master of the whole alms, and forbidden to go begging a second time, or to drink of the milk of the cows, or the froth that the calves threw out when sucking, he ate of the leaves of the arka plant (asclepias gigantea), whence he became blind and fell into a pit. Āyoda Dhaumya told U. to glorify the Aśvins, which he did
they gave him a cake which he would not apply without offering it to his preceptor, though the latter had himself formerly obtained a similar cake without offering it to his preceptor. The Aśvins gave him teeth of gold, while those of his preceptor were of iron, and restored him to sight: I, 3, ††697, ††698, ††700, ††704, ††708, ††711, ††717, ††718, ††721, ††739.
Upamanyu^2, Vaiyāghrapadya (ºpāda C.), a ṛshi. § 730 (Ānuśāsanik.): XIII, 14, 634 (Vaiyāghrapādasya (ºpadyaº, B.)), 655 (Kṛshṇa came to the hermitage of U., who advised him to gratify Śiva, whose granting of boons he described).--§ 730g (do.): Upamanyu said: In the Kṛtayuga there was a ṛshi named Vyāghrapāda. I was born as his son and Dhaumya as my younger brother. Accompanied by Dhaumya, I once came to the hermitage of certain ṛshis. There I saw milk, which appeared to me to be like to amṛta. Coming home, I asked my mother to give me some food prepared with milk. Having no milk my mother was sorry. She then took a cake (of rice) and boiled it into water and placed it before me, saying that it was milk. Knowing the nature of milk, I understood that this was not milk
this I said to my mother, who then answered me that ascetics in the wood could not have milk. “Whence shall we, who live at the river, the resort of the Vālakhilyas, obtain milk? In the wilderness are no offspring of Surabhī.” Then she told me to devote myself to Śaṅkara (i.e. Śiva). Questioned by me about Śiva my mother then, in accordance with the discourses of the munis, described the diverse forms of Mahādeva (i.e. Śiva) (). I then applied myself to the practice of penances in order to gratify Śiva. After a thousand celestial years Mahādeva appeared to me in the form of Śakra (i.e. Indra) riding on his elephant, but I did not desire a boon from any other deity than Mahādeva. Questioned by Indra about the reason, I stated Śiva to be the existent and the non-existent, the manifest and the unmanifest, the eternal and immutable, etc., and that there was nothing superior to Śiva (). Mahādeva resides in the worlds named Bhū, etc. (). In all the encounters of the gods, etc. (), Bhava restores power to those who meet with destruction. It is Maheśvara who made futile the boons given to Andhaka, etc. (). He is adored by yogins, etc. (). Brahmán, etc. (), always say that there is none higher than Mahādeva. His sign (liṅga) is worshipped by Brahmán, etc. The creatures bear only the signs of Mahādeva and his spouse, and those of Brahmán, etc. (). “I shall never acknowledge any other deity. Nor would I take the fulfilment of all my wishes from any other deity.” When I had finished this-speech, the celestial elephant became transformed into a white bull (description), on the back of which Mahādeva, with Umā, was seated (description of Śiva and his weapons: Pināka ()). The Pāśupata weapon is superior to all other weapons such as the Brāhma, etc. (), but the śūla () is even superior. Śiva was also armed with the battle-axe, which he had given to Rāma Jāmadagnya (). He was surrounded by Brahmán, etc. (). The deities praised Śiva by uttering diverse hymns (). “I then praised him with a hymn () and offered him arghya (water). Śiva became gratified and granted me the fulfilment of all my wishes. I once more praised him () and asked that I and my kinsmen and friends might always eat food with milk. Śiva granted this, and that after the expiration of a kalpa I should obtain the companionship of Śiva. Then the god disappeared”: XIII, 14, (784), (880), 928, 932.--§ 730 (do.): XIII, 14, (964)
15, 1034, (1036)
16, (1037), (1104), (1109)
17, (1115)
18, 1358 (U. taught Kṛshṇa certain mantras by which he succeeded in seeing Śiva, U. afterwards recited to Kṛshṇa the 1000 names of Śiva, which had been communicated to him by Taṇḍi).
पुराणम्
Englishउपमन्यु १ / UPAMANYU I. A dutiful disciple of the teacher ayodhadhaumya. This teacher had three disciples of prominence. They were āruṇi, upamanyu and veda. To know how upamanyu was put to test by the teacher see under ayodhadhaumya.
उपमन्यु २ / UPAMANYU II. In the kṛtayuga, there lived a hermit named vyāghrapāda who had two sons. They were called upamanyu and dhaumya. Some learned men are of opinion that upamanyu the son of vyāghrapāda and upamanyu the disciple of ayodhadhaumya, were one and the same. Once upamanyu visited another hermitage along with his father. He happened to drink the milk of the cow there. After that they returned to their own hermitage, upamanyu went to his mother and asked her to make milk pudding for him. But the mother felt very sorry because there was no milk. At last she mixed flour in water and made pudding and gave it to him. upamanyu did not accept it. His mother told him that there was no way to get milk and that men could get wealth, crops etc. only by the grace of śiva.
upamanyu who was of a wilful nature did penance with meditation and contemplation on śiva. Finally śiva appeared before him in the shape of indra and told him to ask for his boon. upamanyu boldly replied that he wanted no boon from anybody else except śiva. śiva made his appearance in his own form and made upamanyu a deva (God).
upamanyu said all these things when he talked with śrī kṛṣṇa. (M.B. anuśāsana parva, Chapter 14).
In the Book “Our hermits, ” written by Rāmasvāmi Śāstrī in Tamil, it is mentioned that upamanyu had written a book “Śiva bhaktavilāsa” in which biographies of devotees of śiva of great attainments are given.
उपमन्यु ३ / UPAMANYU III. In the brahmāṇḍa purāṇa we come across another upamanyu as the son of a hermit named sutapas. upamanyu reached the hermitage of kaśyapa, with the idea of marrying sumati, the daughter of kaśyapa and the elder sister of garuḍa. Nobody liked the idea of giving sumati in marriage to that old man. The hermit got angry at this and cursed kaśyapa that if he gave his daughter in marriage to any brāhmaṇa his head would break into a hundred pieces. (brahmāṇḍa purāṇa, Chapter 18).
Vedic Reference
Englishवाचस्पत्यम्
Sanskritउपमन्यु आयोदधोम्यशिष्ये ऋषिभेदे । “धौम्योना-मायोदस्तस्य त्रयः शिष्या बभूवुरुपमन्युरारुणिर्वेदश्चेति”भा० ३ अ० तच्चरितञ्च तत्र वर्णितं यथा ।“अथापरःशिष्यस्तस्यैवायोदधौम्यस्योपमन्युर्नाम । तं चो-पाध्यायः प्रेषयामास वत्सोपमन्यो! गा रक्षस्वेति । सउपाध्यायवचनादरक्षद्गाःस चाहनि गा रक्षित्वा दिवसक्षयेगुरुगृहमागम्योपाध्यायस्याग्रतः स्थित्वा नमश्चक्रे । तमु-पाध्यायः पीवानमपश्यदुवाच चैनं वत्सोपमन्यो! केन वृत्तिंकल्पयसि पीवानसि दृढमिति । स उपाध्यायं प्रत्युवाचभो भैक्ष्येण वृत्तिं कल्पयामीति तमुपाध्यायः प्रत्युवाच ।मय्यनिवेद्य भैक्ष्यंनोपयोक्तव्यमिति । स तथेत्युक्तोभैक्ष्यंचरित्वोपाध्याय न्यवेदयत् । स तस्मादुपाध्यायः सर्व्व-मेव भैक्ष्यमगृह्णात् । स तथेत्युक्तः पुनररक्षद्गाः अहनिरक्षित्वा निशामुखे गुरुकुलमागम्य गुरोरग्रतः स्थित्वानमश्चके । तमुपाध्यायस्तथापि पीवानमेव दृष्ट्वोवाच व-त्सोपमन्यो! सर्व्वमशेषतस्ते भैक्ष्यं गृह्णामि केनेदानींवृत्तिं कल्पयसीति । स एवमुक्त उपाध्यःयं प्रत्युवाचभगवते निवेद्य पूर्व्वमपरं चरामि तेन वृत्तिं कल्पया-भीति तमुपाध्यायः प्रत्युवाच । नैषा न्याय्या गुरुवृत्ति-रन्येषामपि भैक्ष्योपजीविनां वृत्त्युपरीधं करोषि इत्येवंवर्त्तमानो लुब्धोऽसीति । स तथेत्युक्त्वा गा अरक्षत्रक्षित्वा च पुनरुपाध्यायगृहमागम्योपाध्यायस्याग्रतःस्थित्वा नमश्चक्रे । तमुपाध्यायस्तथापि पीवानमेव दृष्ट्वापुनरुवाच वत्सोपमन्यो! अहं ते सर्व्वं भैक्ष्यं गृह्णामि न-चान्यच्चरसि पीवानसि भृशं केन वृत्तिं कल्पयसीति ।स एवमुक्तस्तमुपाध्यायं प्रत्युवाच भो एतासां गवां पय-सा वृत्तिं कल्पयामीति तमुवाचोपाध्यायो नैतन्न्याय्यं पयउपयोक्तुं भवतो मया नाभ्यनुज्ञातमिति । स तथेतिप्रतिज्ञाय गा रक्सित्वा पुनरुपाध्यायगृहमेत्य गुरोरग्रतःस्थित्वा नमश्चक्रे । तमुपाध्यायः पीवानमेव दृष्ट्वोवाच न-त्सोपभन्यो! भैक्ष्यं नाश्नासि नवान्यच्चरसि पयो न पिव-सि पीवानसि भृशं केनेदानीं वृत्तिं कल्पयसीति । सएवमुक्त उपाध्यायं प्रत्युवाच भो फेनं पिबामि यमिमेवत्सा मातॄणां स्तनान् पिबन्त उद्गिरन्ति । तमुपध्यायःप्रत्युवाच एते त्वदनुकम्पया गुणवन्तो वत्साः प्रभूततरंफेनमुद्गिरन्ति तदेषामपि वत्सानां वृत्त्युपरोधं करोष्येवंवर्त्तमानः फेनमपि भवान्न पातुमर्हतीति स तथेतिप्रतिश्रुत्य पुनररक्षद्गाः । तथा प्रतिषिद्धोभैक्ष्यं नाश्नातिनचान्यच्चरति पयो न पिबति फेनं नोपयुङ्क्ते स कदाचिद-रण्ये क्षुधार्त्तो ऽर्कपत्राण्यभक्षयत् । स तैरर्कपत्रै-र्भक्षितैः क्षारतिक्तकटुरूक्षैस्तीक्ष्णविपाकैश्चक्षुष्युपहतोऽन्धोबभूव ततः सोऽन्धोऽपि चङ्क्रम्यमाणः कूपे पपात । अथतस्मिन्ननागच्छति सूर्य्ये चास्ताचलाबलम्बिनि उपा-ध्यायः शिष्यानवोचत् नायात्युपमन्युः त ऊचुर्वनङ्गतोगा रक्षितुमिति तानाह उपाध्यायः । मयोपमन्युः स-र्व्वतः प्रतिषिद्धः स नियतं कुपितस्ततोनागच्छति चिरंततोऽन्वेष्य इत्योवमुक्त्वा शिष्यैः सार्द्धनरण्यं गत्वा त-स्याह्वानाय शब्दं चकार, भो उपमन्यो! क्वासि वत्सै-हीति । स उपाध्यायवचनंश्रुत्वा प्रत्युवाचोच्चैरयमस्मिन्कूपे पतितोऽहमिति तमुपाध्यायः प्रत्युवाच कथं त्वमस्मिन्कूपे पतित इति । स उपाध्यायं प्रत्युवाच अर्कपत्राणिभक्षयित्वाऽन्धीभूतोऽस्म्यतः कूपे पतित इति । तमुपा-ध्यायः प्रत्युवाच । अश्विनौ स्तुहि तौ देवभिषजी त्वांचक्षुष्मन्तं कर्त्ताराविति स एवमुक्त उपाध्यायेनोपमन्यु-रश्विनौ स्तोरुमुपचक्रमे देवावश्विनौ वाग्मिरृग्मिः” ।अश्विस्तुतिमुपवर्ण्य कथां समापयामास यथा “इत्येवंतेनाभिष्टुतावश्विनावाजग्मतुराहतुश्चैनं प्रीतौ स्व एष-तेऽपूपोऽशानैनमिति । सएवमुक्तः प्रत्युवाच नानृतपूर्व्व-मूचतुर्भगवन्तौ । नत्वहमेतमपूपमुपयोक्तुमुत्सहे गुर-वेऽनिवेद्येति । ततस्तमश्विनावूचतुः आवाभ्यां पुरस्ताद्भवतउपाध्यायेनैवमेवाभिष्टुताभ्यामपूपोदत्त उपयुक्तः स ते-नानिवेद्य गुरवे, त्वमपि तथैव कुरुष्व यथाकृतमुपाध्याये-नेति । सएवमुक्तः प्रत्युवाच एतत्प्रत्यनुनये भवन्तावश्वि-नौ नोत्सहेऽहमनिवेद्य गुरवेऽपूपमेनमुपयोक्तुमिति ।तमाश्विनावाहतुः प्रीतौ स्वस्तवानया गुरुभक्त्या उपा-ध्यायस्य ते कार्ष्णायसा दन्ता भवतोऽपि हिरण्मया भवि-ष्यन्ति चक्षुष्मांश्च भविष्यसि श्रेयश्चावाप्स्यसीति । सएव-मुक्तोऽश्विभ्यां लब्धचक्षुरुपाध्यायसकाशमागम्योपाध्याय-मभ्यवादयत आचचक्षे च स चास्य प्रीतिमान् बभूव आहचैनं यथाश्विनावाहतुस्तथा त्वं श्रेयोऽवाप्स्यसीति ।सर्व्वे च ते वेदाः प्रतिभास्यन्ति सर्व्वाणि च धर्म्मशास्त्रा-णीति एषा तस्यापि परीक्षोपमन्योः” । उपमन्योरपत्यम्विदा० अञ् । औपमन्यव तदपत्ये बहुत्वे तु तस्य लुक् ।उपमन्यवः “उपमन्युपराशरकुण्डिनेभ्यः” “उपमन्यूनांवासिष्ठाभरद्वस्विन्द्रप्रमदेति” आश्व० श्रौ० सू० १२ ं१५ ं१, २,
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