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मुद्गल (mudgala)

 
Capeller Eng
English
मु॑द्गल
m.
N.
 of a Ṛṣi etc.,
pl.
N.
 of a people.
Apte
English
मुद्गलः [mudgalḥ],
N.
 of a sage. -लम् A kind of grass.
Apte 1890
English
मुद्गलः N. of a sage.
लं A kind of grass.
Monier Williams Cologne
English
मु॑द्गल
m.
 (prob.
fr.
 मुद्ग)
N.
 of a Ṛṣi with the patr. Bhārmyaśva (the supposed author of
RV.
 x, 102),
AV.
Nir.
MBh.
&c.
of a disciple of Sākalya,
VP.
of a son of Viśvāmitra,
MBh.
of various authors and other men (also with भट्टसूरि
&c.
 ),
Cat.
pl.
 the descendants of Mudgala,
TBr.
N.
 of a people,
MBh.
मु॑द्गल
n.
 a species of grass,
L.
=
 मुद्गलापनिषद्.
Monier Williams 1872
English
मुद्गल, अस्, m. (said to be fr. मुद्ग), N. of
a Ṛṣi with the patronymic Bhārmyaśva, (said to
be the author of Ṛg-veda X. 102)
N. of a disciple
of Śākalya
of a disciple of Deva-mitra
of a son of
Viśvāmitra
of various persons
(आस्), m. pl. the
descendants of Mudgala
N. of a people
(अम्), n. a
species of grass (= रोहिष)
N. of an Upaniṣad.
Macdonell
English
मुद्गल múd-gala,
m.
 [shouting for joy], N., 🞄esp. of a Ṛṣi.
Apte Hindi
Hindi
मुद्गलः
पुं*
 - मुद्ग + ला + क
एक प्रकार का घास
L R Vaidya
English
mudgala {% n. %} A species of grass.
Aufrecht Catalogus Catalogorum
English
मुद्गल Quoted by Jātūkarṇya Oxf. 270^b.
मुद्गल
Karṇasaṃtoṣa, metrics.
मुद्गल father of Nāganātha, grandfather of Narasiṃha
(Khaṇḍapraśasta).
Mahabharata
English
Mudgala, a ṛshi. § 391 (Ṛshyaśṛṅga): III, 113, 10093 (Nārāyaṇīvendrasenā, i.e. the wife of M., babhūva vaśyā nityaṃ Mºsya).--§ 520 (Vrīhidrauṇikap.): III, 260, 15404.-§ 520 (cf. Vrīhidrauṇikap.): Vyāsa said: There lived in Kurukshetra a virtuous sage named Mudgala, who lived by picking up ears of corn and grain, collecting a droṇa of corn during one fortnight and eating it together with his son and wife the other fortnight
yet he celebrated the sattra called ishṭīkṛta and the darśa- and paurṇamāsa-sacrifices, where Indra himself and the gods partook of the food offered, and entertained his guests with food, for the remainder of the droṇa of corn increased as soon as a guest appeared, so that hundreds of brahmans were fed with it
he lived himself on the food that remained after the gods and the guests had eaten. Having heard of M. Durvāsas, naked and frantic, came to him uttering insulting words, and during six seasons ate up all his food, without perceiving any agitation in M.'s heart. Durvāsas then told M. that in reward he should go to heaven even in his own body. Immediately a celestial messenger (devadūta) appeared upon a chariot yoked with swans and cranes, etc., and invited M. to ascend it. M. first asked the devadūta to tell him about the advantages and disadvantages of heaven (III, 260). The devadūta then described heaven (Svarga) (atheists and untruthful persons and those who have not practised ascetic austerities and those who have not performed great sacrifices cannot repair thither), with its advantages: myriads of beautiful worlds owned by the gods, the Sādhyas, the Viśve, the maharshis, the Yāmas, the Dhāmas, the Gandharvas, and the Apsarases
Meru extending over 33, 000 yojanas
the gardens of the celestials
Nandana, etc.
no grief, etc., no sweat, stench, excreta, nor urine, nor dust
the foremost regions are the regions of Brahmán (Brāhmaṇāḥ…lokāḥ)
thither repair sanctified ṛshis and there dwell the Ṛbhus, the gods of the gods themselves, who suffer no pangs from women, do not possess wealth, etc., do not subsist on oblations nor amṛta, and cannot be perceived by the senses, nor do they change at the revolution of a kalpa
for them there is neither ecstasy, nor joy, nor happiness, nor misery, etc.
they are thirty-three in number, to their regions repair wise men after having observed excellent vows, and also M. had acquired that success by his charity. Its disadvantages: while reaping the fruit of his acts a person cannot be engaged in any others, for this world is one of acts, the other one of fruition
after one has entirely exhausted his merit, he is subject to fall
he is then stupefied and agitated by emotions, and when the garlands of those who are to fall fade away, fear invades their hearts
but by reason of their merits they take birth among men, and then they attain to high fortune and happiness, while, if one cannot acquire knowledge here, he comes by an inferior birth. As M. did not desire to go to heaven, but asked a region where people have not to lament nor to be pained nor agitated, the devadūta described to him the supreme seat of Vishṇu, which is called the highest Bráhman and lies above the abode of Brahmán
thither only those who are free from selfishness, etc., and those who are given to contemplation and yoga, can repair. Then M. bade farewell to the devadūta, and being always engaged in meditation, etc., he at last attained to that supreme state of perfection (jagāma śāśvatāṃ siddhiṃ parāṃ nirvāṇalakshaṇām). “Therefore, ” Vyāsa continued, “you also, O son of Kuntī, ought not to grieve
after the thirteenth year you will get back your kingdom.” Having said this Vyāsa returned to his hermitage to practise austerities (III, 261): III, 260, 15407, 15415, 15418, 15420, 15427, 15434
261, 15443, 15448, 15469, 15476, (15481).--§ 677 (Mokshadh.): XII, 235, 8606 (Śatadyumna went to heaven after having given a mansion to M.).--§ 721b (Viśvāmitrop.): XIII, 4, 250 (the same?, son of Viśvāmitra). Cf. Maudgalya.
Mudgala, pl. (ºāḥ). a people. § 589 (Droṇābhishekap.): VII, 11, 397 (Piśācāṃś ca sa-Mºān, had formerly beenvanquished by Kṛshṇa).
पुराणम्
English
मुद्गल १ / MUDGALA I. A country of ancient bhārata. This country was once conquered by śrī kṛṣṇa. (Śloka 16, Chapter 11, droṇa parva).
मुद्गल २ / MUDGALA II. A serpent born of the family of takṣaka. This serpent was burnt to death at the sarpasatra of janamejaya. (Śloka 10, Chapter 57, Ādi Parva).
मुद्गल ३ / MUDGALA III. (maudgalya). A sage of Purāṇic fame.1) mudgala and durvāsas. mudgala had never been provoked even once by anger. durvāsas once came to the āśrama of mudgala in kurukṣetra where he was living on alms received by begging. durvāsas came naked. mudgala gave all that he got that day to durvāsas. The latter ate to his heart's content and smeared on his naked body what remained after his meal. mudgala never got angry. This continued for days together and not for once did mudgala get angry. durvāsas was immensely pleased with this behaviour of mudgala and he offered to send him to heaven with his body. devas came with a Vimāna at once. mudgala after enquiring about the conveniences and luxuries of heaven refused to go. (Chapter 261, Vana Parva).2) Other details. (i) mudgala, who was well versed in the Vedas, was a priest in the sarpasatra of janamejaya. (Śloka 9, Chapter 53, Ādi Parva).(ii) mudgala visited bhīṣma lying on his bed of arrows. (Śloka 9, Chapter 47, Ādi Parva).(iii) Once śatadyumna gave mudgala a golden house. (Śloka 21, Chapter 137, anuśāsana parva).(iv) Once the King of cola conducted a Yāga making mudgala the chief priest. (Chapter 130, Part IV. padma purāṇa).
Vedic Reference
English
Mudgala and Mudgalanī, ‘Mudgala's wife, ’ both figure in
a hopelessly obscure hymn of the Rigveda, ^1 variously inter-
preted by Pischel^2 and Geldner^3 and von Bradke^4 as telling
of a real chariot race in which, despite difficulties, Mudgala
won by his wife's aid. The Indian tradition is as variant as
the interpretations of modern authorities. Ṣaḍguruśiṣya^5
explains that Mudgala's oxen were stolen, that he pursued the
thieves with the one old ox he had left, and that hurling his
hammer (dru-ghaṇa) he caught the marauders. Yāska, ^6 on the
other hand, says that Mudgala won a race with a drughaṇa
and an ox instead of with two oxen. It is pretty clear that,
as Roth^7 observed, the tradition is merely a guess, and a bad
one, at the meaning of an obscure hymn, and this view is
accepted by Oldenberg.^8 Bloomfield^9 has interpreted the
legend as one of heavenly, not of human, events. Mudgala,
probably a variant form of Mudgara, ^10 which in the later
language means a hammer or a similar weapon, may be meant
as a personification of the thunderbolt of Indra, rather than
a real man.^11 Later^12 Mudgala is a mythical sage.
1) x. 102.
2) Vedische Studien, 1, 124.
3) Ibid., 1, 138
2, 1-22.
4) Zeitschrift der Deutschen Morgen-
ländischen Gesellschaft, 46, 445 et seq.
5) Macdonell's edition of the Sarvānu-
kramaṇī, p. 158.
6) Nirukta, ix. 23, 24.
7) Nirukta, Erlänterungen, 129.
8) Zeitschrift der Deutschen Morgen-
ländischen Gesellschaft, 39, 78.
9) Ibid., 48, 547.
10) According to Geldner, Vedische
Studien, 2, 1, Indrasenā in x. 102, 2, is
the name of Mudgalānī
but its sense,
‘Indra's bolt, ’ rather indicates the
mythical character of the passage.
11) If the name means a real man, it
may be connected with Mudga, ‘bean.’
See Zimmer, Altindisches Leben, 240.
12) Av. iv. 29, 6
Āśvalāyana Śrauta
Sūtra, xii. 12
Bṛhaddevatā, vi. 46
viii. 12. 90.
Cf. Ludwig, Translation of the Rig-
veda, 3, 166, 167
Oldenberg, Religion
des Veda, 280
Keith, Journal of the
Royal Asiatic Society 1911, 1005, n. 1.
शब्दकल्पद्रुमः
Sanskrit
मुद्गलं,
क्ली,
 रोहिषतृणम् । इति राजनिर्घण्ठः ॥
मुद्गलः,
पुं,
 हर्य्यश्वराजपुत्त्रः । यथा, --“सुशान्तेः पुरुजानुः तस्माच्चर्क्षः ततश्च हर्य्यश्वःहर्य्यश्वान्मुद्गलसृञ्जयबृहदिषुयवीनरकाम्पिल्य-संज्ञाः । पञ्चानामेतेषां विषयाणां रक्षणाया-लमेते मत्पुत्त्रा इति पित्राभिहिता इतिपञ्चालाः । इति विष्णुपुराणे ४ अंशे १९अध्यायः ॥
(मुद्गं लातीति । ला + कः । इत्यु-णादिवृत्तौ उज्ज्वलदत्तः ।) गोत्रकारकमुनि-विशेषः । तस्य भार्य्या इन्द्रसेना । इति पुराणम् ॥
(उपनिषद्विशेषः ॥
)
वाचस्पत्यम्
Sanskrit
मुद्गल
न०
 मुदं गिलति गृ--अच् रस्य लः । १ रोहिषतृणेराजनि० । २ गोत्रप्रवरर्षौ मुनिभेदे, ३ नृपभेदे
पु०
 ।
Capeller
German
मु॑द्गल
m.
 Manns-, Pl. Volksname.
Grassman
German
múdgala, m. (wol von mudgá), Eigenname eines Helden.
-as {928, 5}. _{928, 9}.
Stchoupak
French
मुद्गल-
m.
n.
 d'un Ṛṣi
d'autres hommes.