उतथ्य (utathya)
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Apte
Englishउतथ्यः [utathyḥ], of a son of Aṅgiras and elder brother of Bṛihaspati. -अनुजः, -अनुजन्मन् Bṛihaspati, teacher of the gods
तथ्यमुतथ्यानुजवज्जगादाग्रे गदा- ग्रजम् 2.69. -तनयः of Gautama. शूद्रावेदी पतत्यत्रेरुत- थ्थतनयस्य च । 3.16.
Apte 1890
EnglishMonier Williams 1872
EnglishApte Hindi
Hindiउतथ्यः
- -
"अंगिरा का पुत्र, तथा बृहस्पति का बड़ा भाई"
Shabdartha Kaustubha
Kannadaउतथ्य
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಅಂಗಿರಸ್ಸಿನ ಮಗ /ಬೃಹಸ್ಪತಿಯ ಅಣ್ಣ
प्रयोगाः - > "त्रयोह्यङ्गिरसः पुत्राः एते सर्वत्र विश्रुताः । बृहस्पतिरुतथ्यश्च संवर्तश्च दृढव्रतः ॥"
Mahabharata
EnglishUtathya, a ṛshi, son of Aṅgiras. § 110 (Aṃśāvat.): I, 66, 2569 (second son of Aṅgiras).--§ 170 (Dīrghatamas): I, 104, 4179 (husband of Mamatā), 4180 (elder brother of Bṛhaspati), 4194 (father of Dīrghatamas
Bṛhaspati violated Mamatā when she was pregnant with Dīrghatamas).--§ 641 (Rājadh.): XII, 90, 3362 (Aṅgirāḥ), 3363, (3364)
91, (3403), 3461 (instructed Māndhātṛ).--§ 717b (Nārāyaṇīya): XII, 342, 13177, 13178 (repetition from § 170).--§ 747b (Suvarṇotpatti): XIII, 85, 4147 (the second of Aṅgiras' eight sons). --§ 772j (Pavanārjunasaṃv.): Vāyu said: The beautiful Bhadrā, the daughter of Soma, was destined by her father to become the wife of the brahman U. of Aṅgiras' race
and she underwent severe austerities for this purpose. Then Atri [the father of Soma]
invited U. and gave her to him. Varuṇa had coveted the girl from former times
he came to the forest and stole her away, when she bathed in the Yamunā, and carried her to his wonderful city, adorned with 600, 000 lakes (read ºśataº with B.) with palaces and Apsarases, etc. Having heard all this from Nārada, U. caused him to request Varuṇa to restore her (“thou art a Lokapāla, not a destroyer of the world”). As Varuṇa refused, and Nārada related to U. that Varuṇa had seized him by the throat and driven him from his house, U. (Aṅgiras) stopped the waters and drank them off, and caused. the earth to dry up the 600, 000 lakes, and the Sarasvatī to become invisible, and the region to cease to be sacred. Then Varuṇa restored Bhadrā to U., who then freen the world and Varuṇa from distress. “Name thou a kshatriya who is superior to U.” (XIII, 155): XIII, 155, 7240 (jātasyāṅgirase kule), 7241, 7242, 7243, 7248, 7251, 7253, 7256, 7260, 7262, 7263, 7264. Cf. Aṅgiras^5, Āṅgirasa^2.
पुराणम्
Englishसत्यतपस् १ / SATYATAPAS (utathya) I. A brahmin boy who was changed into a cobra by the curse of a saint called godila. The original name of this youth was utathya. Later he came to be known as satyatapas. The story of this Śatyatapas is given in devī bhāgavata, skandha 3, as follows:-
In days of old, there was a Brahmin named devadatta in kosala. His wife was called rohiṇī. Though much time elapsed no child was born to them. At last devadatta performed the sacrifice called Putrakāmeṣṭi, on the banks of the river tamasā. Several saintly persons took part in the sacrifice. suhotra was detailed as brahmā, yājñavalkya as officiating priest, bṛhaspati as sacrificer, paila to recite Vedas and godila to sing Sāman hymns. The singing of godila, an expert singer, caused horripilation to everybody in the sacrificial hall. But in the middle of singing he had to take breath, and there occurred a solecism in his voice. devadatta did not like it. He warned godila, who instantly became angry and said to devadatta. “Since you called me Cobra, the son born to you will become a cobra.”
devadatta became miserable and begged godila by holding his feet to pardon him. He gave liberation from the curse that his son would be a cobra and said that he would become a sage.
The wife of devadatta became pregnant and gave birth to a son. He was named utathya. In the eighth year, the ceremony of investiture with the brahmā string was performed and the boy commenced education. The teacher began to teach the Vedas. From that day onwards the boy became self-conceited. All the attempts made by the teacher to change his behaviour were futile. His father tried the four expedients in vain. Thus twelve years elapsed. The boy did not even learn the evening prayer. Everybody thought that he was a cobra. All scoffed at him. His own people disliked him
with this
self-renunciation took root in his boyish mind and he left his home and went away. He reached the banks of the Ganges and made a hut there and lived there observing rigorous celibacy, and vow of truth. Thus the boy-hermit began severe penance.
He had learned no rites or rituals according to the Vedas. He would rise early in the morning, and after cleaning the teeth he would take a dip in the Gangetic waters, without any spells or actions and return to the hut. He would eat anything that came by. He would cause no harm to anybody, though he had no power to do good to anybody. Everybody in the neighbourhood began to realize that he was a boy who would on no account utter falsehood. So all began to call him satyatapas. satyatapas had no peace of mind. Life seemed to be a burden to him. He became thoughtful day and night. Thus he spent fourteen years there. People firmly believed in his truthfulness. So they named him satyavrata. Once a forester came near his hut. He sent an arrow at a hog, which ran into the hermitage with the arrow sticking on its body. Blood was oozing from its wound. The jungle-dweller also came into the hut followlng the hog. Seeing satyavrata the man asked “Where is the hog that I had shot?” satyavrata who knew that killing animals was a sin, kept silence to save the beast. devī was pleased at the moral courage and truthfulness of satyavrata. It is said that the moment the hog got into the hermitage, the sārasvata syllable ‘Ai’ arose from the tongue of satyavrata. The moment he had pronounced the rootsound of sarasvatī, ‘Ai’, by the grace of devī, he became a poet like vālmīki. Looking at the forester satyavrata said:“Yāḥ paśyati na sa brūte
Yo brūte sa na paśyati ।
Aho! vyādha, svakāryārthin
Kam pṛcchasi punaḥ punaḥ ।।
“He who sees does not speak. He who speaks, does not see. Selfish hunter, whom do you ask again and again?” When the forester heard these words of satyavrata, the bow and arrow fell from his hands. With self-renunciation he went away from the hermitage. The fame of the great poet satyavrata spread everywhere. His father also heard about this from others. He came to the bank of the Ganges and took his son home. Even today Brahmins sing about the fame of that hermit on the New moon days.
उतथ्य १ / UTATHYA I .1) General. Son of sage A giras. (M.B. Ādi Parva, Chapter 66, Verse 5). He gave advice on subjects of statecraft to King māndhātā. (M.B. śānti Parva, Chapter 90). He married Soma's daughter bhadrā. (M.B. anuśāsana parva, Chapter 154, Verse 12).2) utathya drank up the sea dry. varuṇa deva had an eye on Soma's daughter bhadrā when utathya married her. Incensed at the marriage, varuṇa carried bhadrā off to the sea one day when utathya was not present. nārada informed utathya that it was varuṇa who stole his wife. Though nārada, at the request of utathya, asked varuṇa to return bhadrā to the former he did not oblige. Enraged at this utathya drank up the sea dry. Yet, varuṇa did not come round. Then utathya rendered all the lakes of varuṇa dry. Trembling at this varuṇa returned bhadrā to utathya and prostrated at his feet. He pardoned varuṇa and gave back the sea to him. (M.B. anuśāsana parva, Chapter 154).
उतथ्य २ / UTATHYA II. The muni satyatapas. (See under satyatapas.)
शब्दकल्पद्रुमः
Sanskritवाचस्पत्यम्
Sanskritउतथ्य अङ्गिरसः श्रद्वायां पत्न्यामुत्पन्ने गुरोर्ज्येष्ठभ्रातरि ।“त्रयोह्यङ्गिरसः पुत्रा एते सर्वत्र विश्रुताः । वृहस्पति-रुतथ्यश्च संवर्त्तश्च धृ तव्रतः” भा० आ० ६६ अ० । तस्या-पत्यम् अण् औतथ्यः स च उतथ्येन ममतायामुत्पन्नःवृहस्पतिशापात् जात्यन्धतां प्राप्तस्तत्कथा यथा“अथोतथ्य इति ख्यात आसीद्धीमानृषिः पुरा । ममतानाम तस्यासीद्भार्य्या परमसम्मता । उतथ्यस्य यवी-यांस्तु पुरोधास्त्रिदिवौकसाम् । द्बहस्पतिर्वृहत्तेजा मम-तामन्वपद्यत । उवाच ममता तन्तु देवरं वदतांवरम् ।अन्तर्व्वत्नी त्वहं भ्रात्रा ज्येष्ठेनारम्यताभिति । अयञ्चभे सहाभाग! कुक्षावेव वृहस्पते! । औतथ्यो वेदमत्रापिषडङ्गं प्रत्यधीयत । अमोघरेतास्त्वञ्चापि द्वयोन्नास्त्यत्रसम्भवः । तस्मादेवञ्च नत्वद्य उपारमितुमर्हसि । एव-मुक्तस्तदा सम्यग्वृहस्पतिरधीरधीः । कामात्मानं तदा-त्मानं न शशाक नियच्छितुम् । स बभूव ततः कामीतया सार्द्धमकामया । उत्सृजन्तन्तु तं रेतः स गर्भस्थो-ऽभ्यभाषत । भोस्तात! मा गमः कामं द्वयोर्न्नास्तीहसम्भवः । अल्पावकाशो भगवन्! पूर्व्वं चाहमिहागतः ।अमोघरेताश्च भवान्न पीडां कर्त्तुमर्हसि । अश्रुत्वैव तु त-द्राक्यं गर्भस्थस्य वृहस्पतिः । जगाम मैथुनायैव ममतांचारुलोचनाम् । शुक्रोत्सर्गं ततो बुद्ध्वा तस्या गर्भगतोमुनिः । पद्भ्यामारोधयन्मार्गं शुक्रस्य च वृहस्पतेः ।स्थानमप्राप्तमपतद्रेतः प्रतिहतं तदा । पपात सहसामूमौ ततः क्रुद्धो वृहस्पतिः । तदृष्ट्वा पतितं शुक्र श-शाप स रुषाऽन्वितः । उतथ्यपुत्त्रं गर्भस्थं निर्भर्त्स्यभगवानृषिः । यन्मां त्वमीदृशे काले सर्व्वभूतेप्सितेसति । एवमात्थ वचस्तस्मात्तमो दीर्घं प्रवेक्ष्यसि । स वैदीर्घतमा नाम शापादृषिरजायत । वृहस्पतेर्वृहत्कीर्त्तेर्वृह-स्पतिरिवौजसा । जात्यन्धो वेदवित्प्राज्ञः पत्नीं लेभे सविंद्यया । तरुणीं रूपसम्पन्नां प्रद्वेषीं नाम ब्राह्मणीम् ।स पुत्राञ्जनयामास गौतसादीन् महायशाः । ऋषेरुत-थ्यस्य तदा सन्तानकुलवृद्धये । धर्मात्मा च महात्मा चवेदवेदाङ्गपारगः । गोधर्मं सौरभेयाच्च सोऽधीत्य निखिलंमुनिः । प्रावर्त्तत तदा कर्त्तुं श्रद्धावांस्तमशङ्कया” ।भा० आ० १०४ अ० । “शूद्रावेदी पतयत्रेरुतथ्यतनयस्यच” मनुः । “उतथ्यतनयस्य गौतमस्येति” कुल्लू० । तस्यउतथ्यपौत्रत्वेऽपि तत्कुलवर्द्धनात्तथात्वं तस्य जात्य-न्धतया स्मृतिकर्त्तृत्वाभावेन तत्पौत्रस्यैव गौतमस्य स्मृतिकर्त्तृत्वात् तस्यैव सम्मतिकथनं युक्तमिति” “तथ्यामुतथ्यानुवज्जगादाग्रे गदाग्रजः” माघः । अयञ्च आङ्गिरस-गोत्रप्रवरमध्यस्थ ऋषिभेदः ८१७ पृ० विवृतः ।
Burnouf
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