कश्यप (kazyapa)
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शब्दसागरः
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Spoken Sanskrit
Englishकश्यप - kazyapa - - author of a dharmazAstra called kazyahollarasaMhitA
the constellation Cancer
कश्यप - kazyapa - - author of a dharmazAstra called kazyahollarasaMhitA
the constellation Cancer
कश्यप kazyapa class of semidivine genii connected with or regulating the course of the sun
Wilson
EnglishApte
Englishकश्यपः [kaśyapḥ], Having black teeth.
पः A tortoise.
A sort of fish.
A kind of deer.
of a Ṛiṣi, the husband of Aditi and Diti, and thus the father both of gods and demons, (so called because he drank कश्य 'liquor'
कश्यपस्तस्य पुत्रो$भूत कश्यपानात् स कश्यपः । Mārk. ) [He was the son of Marīchi, the son of Brahmā. He bears a very important share in the work of creation. According to Māhabhārata and other accounts, he married Aditi and 12 other daughters of Dakṣa, and begot on Aditi the twelve Ādityas. By his other twelve wives he had a numerous and very diversified progeny: serpents, reptiles, birds, demons, nymphs of the lunar constellation. He was thus the father of gods, demons, men, beasts, birds and reptiles-in fact of all living beings. He is therefore en called Prajāpati]. -नन्दनः an epithet of Garuḍa.
Apte 1890
Englishकश्यपः a. Having black teeth.
पः 1 A tortoise.
2 A sort of fish.
3 A kind of deer.
4 N. of a Ṛṣi, the husband of Aditi and Diti, and thus the father both of gods and demons, (so called because he drank कश्य ‘liquor
’ cf. कश्यपस्तस्य पुत्रोऽभूत् कश्यपानात् स कश्यपः । Mārk. P.) [He was the son of Marīci, the son of Brahmā. He bears a very important share in the work of creation. According to Mahābhārata and other accounts, he married Aditi and 12 other daughters of Dakṣa, and begot on Aditi the twelve Ādityas. By his other twelve wives he had a numerous and very diversified progeny: serpents, reptiles, birds, demons, nymphs of the lunar constellation. He was thus the father of gods, demons, men, beasts, birds and reptiles-in fact of all living beings. He is therefore often called Prajāpati].
Comp.
नंदनः an epithet of Garuḍa.
Monier Williams Cologne
Englishकश्य॑प a class of semidivine genii connected with or regulating the course of the sun, xiii, 1, 23
i, 8
ii, 9, 13
of an ancient sage,
, (a descendant of Marīci and author of several hymns of the Ṛg-veda,
he was husband of Aditi and twelve other daughters of Dakṣa, i, 2598
ix, 129
by Aditi he was father of the Ādityas [cf. काश्यपेय]
and of Vivasvat,
and of Viṣṇu in his वामन अवतार,
by his other twelve wives he was father of demons, nāgas, reptiles, birds, and all kinds of living things
from the prominent part ascribed to him in creation he is sometimes called Prajā-pati
he is one of the seven great Ṛṣis and priest of Paraśu-rāma and Rāma-candra
he is supposed by some to be a personification of races inhabiting the Caucasus, the Caspian, Kaśmīr, )
Monier Williams 1872
Englishकश्यप कश्यप, अस्, आ, अम्, having black
teeth
(अस्), m. a tortoise
a sort of fish
a kind of
deer
a class of divine beings similar to or equal to
Prajāpati, (also in pl. a peculiar class of semi-divine
spirits or genii connected with or regulating the course
of the sun)
a mythical Ṛṣi
N. of an old sage, con-
versant with the Mantras, author of several hymns of
the Ṛg-veda, and according to the Anukramaṇī a de-
scendant of Marīci. (In the later mythology he is the
husband of Aditi and twelve other daughters of Dakṣa,
and father by them of gods, demons, men, fish, rep-
tiles, and all animals
he is also regarded as one of the
seven sages, and in some legends as father of Vivasvat
and of Viṣṇu. He is supposed by some to be a
personification of the race who resided in Caucasus,
the Caspian, Kaṣmīr, &c.)
the author of a Dharma-
śāstra
(आस्), m. pl. the descendants of Kaśyapa
कश्यप is also a constellation
(आ), f., N. of the
authoress of a verse in the White Yajur-veda.
—कश्य-
प-नन्दन, अस्, m. an epithet of Garuḍa, the bird
of Viṣṇu
(‘son of Kaśyapa.’)
—कश्यप-संहिता,
f. and कश्यप-स्मृति, इस्, f., N. of two works.
Apte Hindi
Hindiकश्यपः
- कश्य-पा-क
कछुवा
कश्यपः
- कश्य-पा-क
"एक ऋषि, अदिति और दिति के पति"
Shabdartha Kaustubha
Kannadaकश्यप
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಬ್ರಹ್ಮನ ಮಾನಸಪುತ್ರನಾದ ಮರೀಚಿಮಹರ್ಷಿಯ ಮಗ
निष्पत्तिः - > पा (पाने) - "कः" (३-२-४)
व्युत्पत्तिः - > कश्यं पिबति
प्रयोगाः - > "ब्रह्मणस्तनयो योऽभूत् मरीचिरिति विश्रुतः । कश्यपस्तस्य पुत्रोऽभूत् कश्यपानात्स कश्यपः ॥"
उल्लेखाः - > मार्क०
कश्यप
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಒಂದು ಜಾತಿಯ ಮೃಗ
कश्यप
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಮತ್ಸ್ಯ /ಮೀನು
कश्यप
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಕಮಠ /ಆಮೆ
L R Vaidya
EnglishBopp
LatinAbhyankara Grammar
Englishकश्यप name of a writer on the Cāndra Vyākaraṇa.
Mahabharata
EnglishKaśyapa: I, 2557.
पुराणम्
Englishकश्यप १ / KAŚYAPA I. Chief among the prajāpatis.1) kaśyapa--Son or Grandson of brahmā? It is impossible to give a definite answer to this question. In mahābhārata, Ādi Parva, Chapter 65, we see that six spiritual sons--marīci, aṅgiras, atri, pulastya, Pul{??}aha and kratu--were born to brahmā. kaśyapa was born as the son of marīci and that all living beings in the world took their origin from kaśyapa. According to this statement, kaśyapa is the grandson of brahmā. But in the 14th sarga of Araṇyakāṇḍa in vālmīki rāmāyaṇa there is an account of the creation of all animate and inanimate objects in this world. According to a statement in that passage, we find that kaśyapa was the youngest brother of marīci, atri, pulastya and others. This means that kaśyapa was the son of brahmā. Therefore there is nothing wrong in regarding him either as the son or as the grandson of brahmā. In the Purāṇas we find references to him in both ways.2) Original gotra or Clan. mahābhārata, śānti Parva, Chapter 297, verse 17 says that all living beings belong to the four original Gotras--the gotra of aṅgiras, kaśyapa gotra, bhṛgu gotra and vasiṣṭha gotra and that all the other gotras came into existence subsequently.3) Kaśyapa's wives. kaśyapa had 21 wives who were:-aditi, diti, danu, ariṣṭā, surasā. khaśā, surabhi, vinatā, tāmrā, krodhavaśā, irā, kadrū, muni, pulomā, kālakā, Natā, danāyus, siṁhikā, Pradhā, viśvā, and kapilā. Of these, the 13 wives, aditi, diti, kālakā, danāyus, danu, siṁhikā, krodhā, Pradhā, viśvā, vinatā, kapilā, muni and kadrū, were the daughters of dakṣa.
Of these the first wife aditi had 12 sons. These 12 sons namely viṣṇu, śakra, aryamā, dhātā, tvaṣṭā, pūṣā, vivasvān, savitā, mitra, varuṇa, aṁśa and bhaga are called Ādityas (sons of aditi). In the sixth manvantara these 12 Ādityas belonged to the tribe known as tuṣitas. (The present manvantara is the seventh one). The 33 crores of devas came into being from the twelve Ādityas.
The Daityas were born from Kaśyapa's second wife diti. The chief Daityas are hiraṇyakaśipu, hiraṇyākṣa and siṁhikā. All the other Daityas were born from them.
The Dānavas were the children of danu, another wife of kaśyapa. Dvimūrdhā, śambara, Ayomukha, Śaṅkuśiras, kapila, śaṅkara, ekacakra, mahābāhu, tāraka, mahābala, svarbhānu, vṛṣaparvā, pulomā, and vipracitti are the famous Dānavas. The other Dānavas were the children of the people mentioned above.
Another wife of kaśyapa, surabhi gave birth to aja, Ekapād, Ahirbuddhnya, tvaṣṭā and rudra and also the Ekādaśa Rudras namely:--hara, bahurūpa, tryambaka, aparājita, vṛṣākapi, śambhu, kapardī, raivata, mṛgavyādha, sarpa, and kapālī. vinatā gave birth to garuḍa and kadrū was the mother of the nāgas. The Purāṇas proclaim that all living beings that we see in the world today, sprang from Kaśyapa's offsprings by his different wives. (vālmīki rāmāyaṇa, Bāla Kāṇḍa, Chapter 29
viṣṇu purāṇa, Part I, Chapters 15-21
mahābhārata, Ādi Parva, Chapters 16 and 65 and agni purāṇa, Chapter 18).4) brahmā taught kaśyapa cure for snake poison. The serpents (Nāgas) were born to kadrū, one of the wives of kaśyapa. Once kadrū asked her children to hang down like hair from the tail of uccaiśśravas. They refused to do so. kadrū became angry and cursed them that they would be burnt alive at Janamejaya's sarpa Sattra (snake-sacrifice). After the curse, the Nāgas became dangerously venomous. At this stage, brahmā taught kaśyapa the art of curing snake-poison to protect other creatures that might be bitten by the Nāgas. Cure of snake-bite in this world dates from that time. (M.B. Ādi Parva. Chapter 20). 5) Kaśy pa and garuḍa. garuḍa is a mighty son of kaśyapa by his wife vinatā. vinatā made a bet with her sister kadrū. kadrū won the bet. vinatā became Kadrū's maid-servant as a result of the bet. To be relieved of this bondage Vinatā's son garuḍa had to bring Amṛta from Devaloka and give it to kadrū and her nāga-sons. garuḍa agreed and flew up to Heaven to fetch Amṛta.
On the way, he visited his father kaśyapa who was performing penance on the gandhamādana mountain. He asked his father to give him some food, as he was very hungry. kaśyapa told him the following story:-“Long ago a sage named vibhāvasu lived near this place. He and his younger brother named supratīka began to quarrel over the sharing of their father's wealth. The elder brother transformed the younger brother into an elephant by a curse and the younger brother turned the elder into a tortoise by his curse. They are still living in yonder lake as elephant and tortoise and continue like enemies. If you eat both of them, you will be strong enough to fight against the devas and get possession of Amṛta for yourself.”
On hearing this, garuḍa went to the lake and caught the elephant and tortoise in his claws and flew up into the sky. The mountains began to tremble and a whirlwind swept the Heavens when garuḍa beat with his wings. He flew about here and there unable to find a convenient place to sit and enjoy his meal. On the way, his eye caught sight of a huge banyan tree spreading its branches far and wide, to a distance of 100 yojanas around it. When he perched on one of its branches with the elephant and tortoise, the branch broke and fell down. From that branch certain sages known as bālakhilyas were hanging with their heads downwards. So, to prevent them from falling to the ground, garuḍa lifted it in his beak and began to fly up again. Unable to find a suitable spot where he could deposit the branch with the sages, garuḍa returned to his father again. At the request of kaśyapa, the bālakhilyas went to the Himālayas. He showed garuḍa a vast, snowclad mountain on which he could deposit the broken branch he was carrying. garuḍa flew to that mountain and ate up the elephant and tortoise and thus gained strength to fight with the devas for Amṛta. After that he proceeded to Heaven. (M.B. Ādi Parva, Chapters 29-31).6) Other Birth of kaśyapa. In cākṣuṣa manvantara, the sage sutapas performed a penance along with his wife pṛśni for 12, 000 years. Lord viṣṇu appeared to them and asked what boon they wished to ask. They prayed that the Lord should take birth as their son. viṣṇu granted their prayer and was born as their son.
In the next manvantara (the period of Vaivasvata manu) sutapas and pṛśni were re-born as kaśyapa and aditi respectively. At that time also Mahāviṣṇu was born to aditi as vāmana. (See under vāmana). In this birth, kaśyapa had many other wives besides aditi. surasā was one of those wives. (bhāgavata, 10th skandha).
It was this kaśyapa himself who was reborn as vasudeva and aditi became devakī. surasā was born as rohiṇī, another wife. There is another reason for kaśyapa and aditi to take birth for the third time. Once kaśyapa had prepared to perform a Yāga. All arrangements were complete. But the sacrificial cow alone was not available. kaśyapa solved the problem by stealing a cow from Varuṇa's cattle-shed. aditi and surasā concealed it in the āśrama. Enraged at the theft of his cow, varuṇa complained to brahmā. A curse was pronounced by brahmā and varuṇa that as a punishment for stealing and hiding the cow, kaśyapa should be reborn as a cowherd and aditi and surasā should be reborn as the cowherd's wives. It was by this curse that kaśyapa, aditi and surasā were reborn as vasudeva devakī and rohiṇī respectively. (devī bhāgavata, 4th skandha).7) Paraśurāma's gift of land to kaśyapa. paraśurāma performed a Yāga after exterminating all kṣatriya Kings. At that Yāga he gifted all the lands he had conquered till then to kaśyapa. In mahābhārata, araṇya parva, Chapter 117, there is a reference to this gift.8) kaśyapa and kerala. After paraśurāma went round the world eighteen times and exterminated the kṣatriya Kings he performed a Yāga. At that Yāga he gave the whole earth as dakṣiṇā to kaśyapa. After that, kaśyapa drove away paraśurāma from the earth to the south. Taking pity on paraśurāma, the ocean gave him the region known as “Śūrpāraka”. kaśyapa seized śūrpāraka also from paraśurāma and gave it to Brāhmaṇas. paraśurāma went to the forests after it. Later on, intermixture of castes took place in this region and anarchy prevailed there. At one time, śūrpāraka sank down into pātāla (lower world). kaśyapa who saw this held the earth up, brought Kṣatriyas from the north and made them rulers of the country. (M.B. śānti Parva, Chapter 49). This “Śūrpāraka” is believed to be kerala.9) Other Details about kaśyapa. (i) kaśyapa arrived at the place of Arjuna's birth accompanied by other sages. (mahābhārata, Ādi Parva, Chapter 122).(ii) kaśyapa flourished in Brahmā's assembly. (M.B. Sabhā Parva, Chapter 11).(iii) Once there was a dispute between virocana, the son of prahlāda and sudhanvā, the son of aṅgiras. It was kaśyapa who settled this dispute. (See the 5th para under the word aṅgiras).(iv) Once kaśyapa went on a pilgrimage in the company of yudhiṣṭhira. (M.B. Vana Parva, Chapter 85).(v) Once brahmā gifted the entire earth to kaśyapa at a yajña. Bhūmidevī (Goddess of the earth) who was distressed at it, went to pātāla and began to lament. At that time kaśyapa propitiated the goddess by his austere penance. (M.B. Vana Parva, Chapter 114).(vi) After paraśurāma had given the entire earth to kaśyapa, kaśyapa drove away paraśurāma from the earth. paraśurāma then shot an arrow into the sea and converted that portion of the sea into land. (M.B. droṇa parva, Chapter 70, Verses 18 and 19).(vii) When the war between kauravas and pāṇḍavas was in progress, kaśyapa approached droṇa and wanted him to bring the battle to a close. (M.B. droṇa parva, Chapter 190).(viii) kaśyapa was also present with other sages at the time of Skanda's birth. (M.B. śalya Parva, Chapter 45). (ix) kaśyapa once gave some pieces of advice to purūravas. (M.B. śānti Parva, Chapter 73).(x) In the 8th verse of Chapter 208 of śānti Parva, in mahābhārata, we find that kaśyapa had another name ariṣṭanemi.(xi) kaśyapa once related to bhīṣma, the story of Mahāviṣṇu's Varāhāvatāra. (Incarnation as Boar). (M.B. śānti Parva, Chapter 209, Verse 6).(xii) Bhāṣā bhārata says that gingelly seeds were first introduced into this world from sage Kaśyapa's body. (M.B. anuśāsana parva, Chapter 66, Verse 10).(xiii) kaśyapa explained to vṛṣādarbhi, the evil of receiving pratigraha (presents). (M.B. Anuśāsana Parva, Chapter 93).(xiv) kaśyapa once spoke to arundhatī about the weakness of his body. (M.B. anuśāsana parva, Chapter 93, Verse 65).(xv) At another time, agastya suspected that kaśyapa had stolen his lotus. But kaśyapa swore that he was innocent. (M.B. anuśāsana parva, Chapter 94).(xvi) In Bhāṣā bhārata it is said that kaśyapa was one of the Sapta Gurus (seven Preceptors) of kubera. The other six Gurus were--vasiṣṭha, atri, gautama, bharadvāja, viśvāmitra and jamadagni. M.B. anuśāsana parva, Chapter 150).(xvii) In bhāgavata we see that kaśyapa and other sages were instrumental in bringing about the destruction of yadu Vaṁśa. (For further details see under sāmba).
कश्यप २ / KAŚYAPA II. A serpent. In mahābhārata, Ādi Parva, Chapter 122, we read that this serpent was present at the time of Arjuna's birth.
Vedic Reference
EnglishKaśyapa, a word denoting ‘tortoise, ’ occurs in the Atharva-
veda^1 and often later.^2
1) iv. 20. 7.
2) Maitrāyaṇī Saṃhitā, iii. 14, 18
Vājasaneyi Saṃhitā, xxiv. 37
Sata-
patha Brāhmaṇa, vii. 5, 1, 5
Aitareya
Brāhmaṇa, ii. 6.
Cf. Weber, Indische Studien, 18, 86
Bloomfield, American Journal of Phil-
ology, 17, 403.
Kaśyapa is the name of a sage who is mentioned only once
in the Rigveda, ^1 but is a common figure in the later Saṃhitās.^2
He is always of a mythical character, as belonging to the distant
past. According to the Aitareya Brāhmaṇa, ^3 he anointed King
Viśvakarman Bhauvana, and in the Upaniṣads^4 he is mentioned
as a Ṛṣi. The Kaśyapas appear in connexion with Janam-
ejaya in the Aitareya Brāhmaṇa.^5
1) ix. 114, 2.
2) Sāmaveda, i. 1, 2, 4, 10
4, 2, 3, 2
(but in these passages the St. Peters-
burg Dictionary, s.v., accepts the sense
of a divine being, identical with Prajā-
pati)
Av. i. 14, 4
ii. 33, 7
iv. 20, 7
29, 3
37, 1
Maitrāyaṇī Saṃhitā,
iv. 2, 9, Vājasaneyi Saṃhitā, iii. 62.
3) viii. 21
Satapatha Brāhmaṇa,
xiii. 7, 1, 15.
4) Bṛhadāraṇyaka Upaniṣad, ii. 2, 6
Jaiminīya Brāhmaṇa, iv. 3, 1 (in a
quotation).
5) vii. 27. Cf. Oldenberg, Zeitschrift
der Deutschen Morgenländischen Gesell-
schaft, 42, 235, n. 1.
शब्दकल्पद्रुमः
Sanskritकश्यपः, (कश्यं सोमरसादिजनितं मद्यं पिब-तीति । कश्य + पा + क । अस्य नामनिरुक्ति-र्यथा मार्कण्डेयपुराणे । १०४ । ३ ।“ब्रह्मणस्तनयो योऽभूत् मरीचिरिति विश्रुतः ।कश्यपस्तस्य पुत्त्रोऽभूत् कश्यपानात् स कश्यपः” ॥
)मुनिभेदः । कलागर्भजो मरीचिमुनेरौरसः पुत्त्रः ।अस्य भार्य्या दक्षस्य सप्तदशकन्याः । तासां तत्पु-त्त्राणाञ्च नामानि यथा । अदितेर्देवाः १ दिते-र्दैत्याः २ दनोर्दानवाः ३ काष्ठाया अश्वादयः ४अरिष्टाया गन्धर्व्वाः ५ सुरसाया राक्षसाः ६इलाया वृक्षाः ७ मुनेरप्सरोगणाः ८ कोधवशायाःसर्पाः ९ ताम्रायाः श्येनगृध्रादयः १० सुरभेर्गो-महिषाः ११ सरमायाः श्वापदाः १२ तिमेर्यादो-गणाः १३ विनताया गरुडारुणौ १४ कद्रोर्नागाः१५ पतङ्ग्याः पतङ्गाः १६ यामिन्याः शलभाः १७ ।इति श्रीभागवतम् ॥
* ॥
(मार्कण्डेयपुराणमते अस्य त्रयोदशभार्य्याः ।यदुक्तं तत्रैव १०४ अध्याये । अदितिः १ दितिः २दनुः ३ विनता ४ खसा ५ कद्रुः ६ मुनिः ७क्रोधा ८ रिष्टा ९ इरा १० ताम्रा ११ इला १२प्रधा १३ । महाभारतमतेऽपि अस्य त्रयोदशभार्य्या । यदुक्तं तत्रैव १ । ६५ । ११--१३ ।“मरीचेः कश्यपः पुत्रः कश्यपात्तु इमाः प्रजाः ।प्रजज्ञिरे महाभागा दक्षकन्यास्त्रयोदश ॥
अदितिर्दितिर्दनुः काला दनायुः सिंहिका तथा ।क्रोधा प्राधा च तिश्वा च विनता कपिला मुजिः ।कद्रुश्च मनुजव्याघ्र ! दक्षकन्यैव भारत” ! ॥
परमेश्वरस्यैव कश्यप इति नामास्ति । यथा, “तेनैवेमाः सर्व्वाः प्रजाः उत्पादितास्तस्मात् सर्व्वाइमाः प्रजाः काश्यप्य इत्युच्यन्ते । कश्यपः कस्मात्पश्यको भवतीति निरुक्त्या पश्यतीति पश्यःसर्व्वज्ञतया सकलं जगद्विजानाति स पश्यः ।पश्य एव निर्भ्रमतयातिसूक्ष्ममपि वस्तु यथार्थंजानात्येवातः पश्यक इति । आद्यन्ताक्षरविप-र्य्ययासिद्धेः सिंहः कृतेस्तर्कुरित्यादिवत् कश्यपइति हयवरट् इत्येतस्योपरि महाभाय्यप्रमाणेनपदं सिध्यति” ॥
इति दयानन्दकृतायां वेदभाष्यो-पक्रमणिकायां २९१ सङ्ख्यकपत्रे ॥
कश्यं अज्ञानंअविद्यामित्यर्थः । तत्पिबति शोषयति नाश-यति । यद्वा कश्यं विज्ञानघनम् पाति रक्षतिस्वात्मनीति । परब्रह्म । तथा च तापनिश्रुतिः२ । ११ ॥
“सा होवाच गान्धर्व्वी ऋषिं वै दुर्व्वाससं कोऽयंब्रह्मन् ! दा एतस्य प्रजालोकस्य पालयिता भर्त्तावा जगतः । सहोवाच तत्त्ववित् प्रवरो महान्दुर्व्वासाः । तदेव ब्रह्म वा आत्मा एतस्य पाताहर्त्ता प्रजानां गोप्ता वावह कश्यपो ह योऽयम-ज्ञानभोक्ता गान्धर्व्वि” ॥
कच्छपः । तथा च शतपथब्राह्मणे--“स यत्कूर्म्मो नाम । प्रजापतिः प्रजा असृजतयदसृजताकरोत्तद्यदकरोत्तस्मात् कूर्म्मः कश्यपोवै कूर्म्मस्तस्मादाहुः सर्व्वाः प्रजाः काश्यप्यः” ॥
यथा यजुर्व्वेदे २४ । २७ ।“अपामुद्रो मासां कश्यपः” । “कश्यपः कच्छपः” ।इति वेददीधितिः ॥
कश्यं मद्यं पिबतीति ।कश्य + पा + क । “सुरापः श्यावदन्तः स्यात्” ।इति वचनात्तथात्त्वम् । श्यावदन्ते त्रि, यथा, कात्यायनश्रौतसूत्रे १० । २ । ३५ ।“प्रसृप्तेभ्यश्चान्यत् कण्वकश्यपयाचमानवर्ज्जम्” ॥
)मृगविशेषः । इति मेदिनी ॥
मत्स्यभेदः । इतिविश्वः ॥
वाचस्पत्यम्
Sanskritकश्यप कश्यं पिवति वा--क उप० स० । ब्रह्मणोमानसपुत्रस्य मरीचेः पुत्रे ऋषिभेदे तस्य तन्नामनिरुक्ति-र्यथा--“ब्रह्मणस्तनयो योऽभूत् मरीचिरिति विश्रुतः ।कश्यपस्तस्य पुत्रोऽभूत् कश्यपानात् स कश्यपः” मार्कण्डे०पु० । तस्य वंशादिकथा “ब्रह्मणो मानसाः पुत्रा विदिताःषण्महर्षयः । मरीचिरत्र्यङ्गिरसौ पुलस्त्यः पुलहःक्रतुः । मरीचेः कश्यपः पुत्रः कश्यवात्तु इमाः प्रजाः ।प्रजग्मिरे महाभागा दक्षकन्यास्त्रयोदश । अदितिदितिर्दनुःकाला दनायुः सिंहिका तथा । क्रोधा प्रधा च विश्वा चविनता कपिला मुनिः । कद्रूश्च मनुजव्याघ्र! दक्षक-न्यैव भारत! । एतासां वीर्य्यसम्पन्नं पुत्रपौत्रप्रपौत्रकम्”भा० आ० ६५ अ० एतासामपत्यभेदास्तत्तच्छब्दे दृश्याः ।“कश्यपाय त्रयोदशः” मनुः ।तस्य च वंशादिकथा भाग० अन्यथैवोक्ता यथा--“पत्नी मरी-चेस्तु कलासुषुवे कर्दमात्मजा । कश्यपं पौर्ण्णमासं चरापूरितं जगत्” भाग० ४, १, ११ श्लो० इत्युक्त्वातत्पत्नीनां दक्षप्रजापतिकन्यानां नामभेदः नामा-न्तरेण तार्क्ष्यनामकस्य तस्य च अन्या अपि चतस्रः दक्षकन्याः पत्न्य आसन्” इति ६ स्क० उक्तं यथा० “ततः प्राचेततसोऽसिक्न्यामनुनीतः स्वयम्भुवा । षष्टिं संजनयामास दुहितॄः पितृवत्सलाः । दश धर्मस्य कायेन्दो-र्द्विषट् त्रिनव दत्तवान् । भूताङ्गिराकृशाश्वेभ्यो द्वे द्वेतार्क्ष्याय चापराः “नामाधेयान्यमूषां त्वं सापत्यानाञ्च मेशृणु” इत्युपक्रमे (काय कश्यपाय द्विषट् षट्द्विगुणाःद्वादश त्रयोदशत्यर्थः श्रीधरः) उत्तरत्रादित्यादीनांत्रयोदशानां वंशकीर्त्तनत्तथार्थः । “तार्क्ष्याय नामान्तरंप्राप्ताय कश्यपायैव अपरा अवशिष्ठाष्टतस्रः इति” श्रीधरः)“तार्क्ष्यस्य विनता कद्रूः पतङ्गी यामिनी-स्यपि । पतङ्ग्यसूत पतगान् यामिनो शलभानथ । सुपर्ण्णाऽ(विनता) सूत गरुड साक्षाद् यज्ञेशवाहनम् ।सूर्य्यसूतमनूरुञ्च कद्रूर्नागाननेकशः” इति । तार्क्ष्य-नामककश्यपस्य पत्नीपुत्रानुक्त्वा प्रसिद्धनामककश्यपस्यपत्नीपुत्रनामादिकमुक्तं यथा तत्रैव“अथ कश्यपपत्नीनां यत्प्रसूतमिदं जगत् । अदि-तिर्दितिर्दनुः काष्ठा अरिष्टा सुरसा इला । मुनिःक्रोधवशा ताम्या सुरभिः सरमा तिमिः । तिमेर्यादोगणाआसन् श्वापदाः सरमासुताः । सुरभेर्महिषा गावोये चान्ये द्विशफा नृप! । ताम्रायाः श्येनगृध्राद्या-मुनेरप्सरसां गणाः । दन्दशूकादयः सर्पा राजन्! ।क्रोधवशात्मजाः । इलायाभूरुहाः सर्वे जातुधानाश्चसौरसाः । अरिष्टायास्तु गन्धर्वाः काष्ठाया द्विशफेतराः ।सुता दनोरेकषष्टिस्तेषां प्राधानिकान् शृणु । द्विमूर्द्धाशम्बरोऽरिष्टो हयग्रीवो विभावसुः । अयोमुखः शङ्कु-शिराः स्वर्भानुः कपिलोऽरुणः । पुलोमा वृषपर्वा चएकचक्रोऽनुतापनः । धूम्रकेशोविरूपाक्षो विप्रचित्तिश्चदुर्जयः । स्वर्भानोः सप्रभां कन्यामुवाह नमुचिः किल ।वृषपर्वणस्तु शर्मिष्ठां ययातिर्नाहुषो बली । वैश्वानरसु-तायाश्च चतस्रश्चारुदर्शनाः । उपदानवी हयशिरापुलोमा कालका तथा । उपदानवीं हिरण्याक्षः क्रतु-र्हयशिरां नृप । पुलोमा कालका च द्वे वैश्वानरसुतेतु कः । उपयेमेऽथ भगवान् कश्यपो ब्रह्मनोदितः ।पौलमाः कालकेयाश्च दानवा युद्धशालिनः । तयोःषष्टिसहस्राणि यज्ञघ्नांस्ते पितुः पिता (अर्जुनः) । जघानस्वर्गतो राजन्नेक इन्द्रप्रियङ्करः । विप्रचित्तिः सिंहिकायांशतञ्चैकमजीजनत् । राहुज्येष्ठं केतुशतं ग्रहत्वंय उपागताः । अथातः श्रूयतां वंशोयोऽदितेरनु-पूर्वशः । यत्र नारायणो देवः स्वांशेनावतरद्विभुः । विव-स्वानर्य्यमा पूषा त्वष्टाऽथ सविता भगः । धाता विधातावरुणो मित्रः शक्र उरुक्रमः । विवस्वतः श्राद्धदेवं संज्ञाऽसूयत वै मनुम् । मिथुनञ्च महाभागा यमं च यमुनांतथा । सैब भूत्वाथ बडवा नासत्यौ सुषुवे भुवि । छायाशनैश्चरं लेभे सावर्णिञ्च मनुं ततः । कन्यां च तपतींया बे वब्रे संवरुणं पतिम् । अर्य्यम्णो मातृका पत्नीतयोश्चर्षणयः सुताः । यत्र वै सानुषो जातिर्ब्रह्मणाचोपकल्पिता । पूषानपत्यः पिष्टादो भग्नदन्तोऽभवत्पुरा । योऽसौ दक्षाय कुपितं जहास विवृतद्विजः ।त्वष्टुर्दैत्यानुजा भार्य्या रचना नाम कन्यका । सन्निवेशस्त-योर्जज्ञे विश्वरूपश्च वीर्य्यवान् । तं वब्रिरे सुरगणाःस्वस्त्रीयं द्विषतामपि । विमतेन परित्यक्ता गुरुणाङ्गिरसेनयत्” भाग० ६, ६ अ० । कश्यपस्येव तत्पत्नीनामपिनामान्तरकल्पनया विरोथः परिहरणीयः ।तस्य पृथिव्याः प्रतिग्रहरूपेण प्राप्तिकथादि भा० हरिवं०५३ । यथा “मार्गवेण पितुः श्राद्धे कश्यपाय निवेदिता ।मांसमेदोऽस्थिदुर्गन्धा दिग्धा क्षत्रियशोणितैः । रजस्वलेवयुवतिः कश्यपं समुपस्थिता । स मां ब्रह्मर्षिरप्याह कि-मुर्वि! त्वमवाङ्मुखी । वीरपत्नोब्रतमिदं घारयन्ती विषी-दसि । साहं विज्ञापितवती कश्यपं लोकभावनम् । पतयोमे हता ब्रह्मन्! भार्गवेण महात्मना । साहं विहीनाविक्रान्तैः क्षत्रियैः शस्त्रवृत्तिभिः । विधवा शून्यनगरा नधारयितुमुत्सहे । तन्मह्यं दीयतां भर्त्ता भगवंस्तत्समो नृपः । रक्षेत् सग्रामनगरां यो मां सागरमा-लिनीम् । स श्रुत्वा भगवान् वाक्यं वाढमित्यब्रवीत् प्रभुः ।ततो मां मानवेन्द्राय मनवे संप्रदत्तवान् । सा मनुप्रमवंपुण्यं प्राप्येक्ष्वाकुकुलं महत् । विपुले नास्मि कालेनपार्थिवात् पार्थिवं गता । एवं दत्तास्मि मनवे मानवे-न्द्राय धीमते । भुक्ता राजसहस्रैस्तु महर्षिकुलसम्भवैः ।बहवः क्षत्रियाः शूरा मां जित्वा दिवमाश्रिताः” ।अयं च गोत्रप्रवर्त्तकः । आर्षशब्दे गोत्रशब्दे च विवृतिः ।“त्र्यायुषं जमदग्नेः कश्यपस्य त्र्यायुषम्” यजु० ३, ६२ ।“कश्यपस्यैतन्नामकस्य प्रजापतेः” वेददी० । तस्या-पत्यानि विदा० अञ् बहुषु लुक् । कश्यपास्तद्गोत्रा-पत्येषु “कश्यपानां काश्यपावत्सारासितेति” । “कश्य-पासितदेवलेति वा” ८ । “शाण्डिलानां कश्यपशाण्डि-लयोः” आ० श्रौ० १२, १४, ७ । “एते कश्यपाः ।एतेषां परस्परमविवाहः” नारा० ।काश्यपिर्गरुडाग्रजः इत्यत्र तु भवार्थे इञ् ।१ मृगभेदे २ मत्स्यभेदे च मेदि० स्त्रियां जातित्वात्ङाष् । ४ कच्छपे “अपामुद्रो मासां कश्यपः” यजु०२४, २७ । “कश्यपः कच्छपः” वेददी० । ४ श्यावदन्तेत्रि० । “प्रसृप्तेभ्यश्चान्यत् कण्वकश्यपयाचमानवर्ज्जम्”कात्या० १०, २, ३५ । “कण्वशब्दं बधिरं मन्यन्तेकश्यपञ्च श्यावदन्तमिति केचित्” कर्कः ।
Burnouf
FrenchNo entries for this word is found.
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