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उपरिचर (uparicara)

 
Monier Williams Cologne
English
उपरि—चर
mfn.
 moving or walking above or in the air
उपरि—चर
m.
N.
 of the king Vasu,
MBh.
VP.
a bird,
T.
Apte Hindi
Hindi
उपरिचर
वि* उपरि-चर -
ऊपर विचरने वाला
Shabdartha Kaustubha
Kannada
उपरिचर
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಚೇದಿದೇಶದ ವಸುವೆಂಬ ಒಬ್ಬ ರಾಜ
उपरिचर
पदविभागः - > विशेष्यनिघ्नम्
कन्नडार्थः - > ಮೇಲುಗಡೆ ಸಂಚರಿಸುವ
निष्पत्तिः - > चर (गतौ) - "टः" (३-२-१६)
व्युत्पत्तिः - > उपरि चरति
L R Vaidya
English
upari-cara {% a. %} moving above (as a bird).
Mahabharata
English
Uparicara = Vasu, the Cedi king. § 3 (Anukram.): I, 1, 52 (some read the Mhbhr. beginning from U., i.e. v. 2334).-§ 73 (Vasu): I, 63, 2334 (rājoº aḥ).--§ 75 (do.): I, 63, 2367 (do.).--§ 76 (Matsya): I, 63, 2392 (do.).--§ 267 (Yamasabhāv.): II, 8, 331 (do., in the palace of Yama).-§ 717c (Nārāyaṇīya): Bhīshma said: There was, in times past, a king named U., the friend of Indra, and devoted to Hari Nārāyaṇa
he won the sovereignty of the world in consequence of a boon he had obtained from Nārāyaṇa, and used to worship him with the Sātvata ritual (Sāttvatānāṃ Pāñcarātrāṇāṃ hitaṃ, Nīl.), revealed in days of yore by Sūrya himself, etc. Indra gave him a share in his own seat and bed. The foremost of those conversant with the Pāñcarātra (Pāñcarātravidaḥ) dwelled in his palaces. The seven ṛshis (), named the Citraśikhaṇḍins, uniting together, had on Meru promulgated an excellent treatise on duties
they were the seven prakṛtis (i.e. mahat, ahaṅkāra, etc., Nīl.), and [Manu]
Svāyambhuva was the eighth (i.e. original Prakṛti, Nīl.)
they composed that treatise after having worshipped with penances Hari Nārāyaṇa for 1, 000 celestial years, together with many other ṛshis
Nārāyaṇa ordered Sarasvatī to enter into the persons of these ṛshis and became highly pleased with the treatise, which was in accordance with the Vedas, etc. (). Nārāyaṇa said: “According to the authority of the scriptures I have created Brahmán from grace, Rudra from my wrath, and yourselves as representing the prakṛti- elements. Sūrya, etc. () live and act in their respective spheres
guided by your treatise Manu Svāyambhuva will declare the duties to the world, and so will Uśanas and Bṛhaspati, when they will arise
then this science will be acquired by king Vasu [Uparicara] from Bṛhaspati
upon the death of that king this eternal treatise will disappear from the world.” Then Nārāyaṇa disappeared. Subsequently, when Bṛhaspati was born in the Aṅgiras race in the Kṛta age, those seven ṛshis charged him with the task of promulgating their treatise, which was consistent with the Upanishads and the branches of the Vedas. Then they proceeded to the place they chose for practising penances (XII, 336). Etymology of the name Bṛhaspati. King Vasu Uparicara became the foremost of Bṛhaspati's disciples, and studied at his feet that science of the Citraśikhaṇḍins. In his horse-sacrifice Bṛhaspati became the hotṛ, the sons of Prajāpati, viz. Ekata, Dvita, and Trita, the sadasyas, together with Dhanusha, etc. ()
no animals were slain in it
Hari became gratified and came and took his share, visible to Vasu, but invisible to the others. At this Bṛhaspati became angry and hurled the sacrificial ladle with violence into the skies, saying: “Here I place this as Nārāyaṇa's share, he shall take it before my eyes.” Yudhishṭhira asked why Hari only took his share invisibly. Bhīshma answered: King Vasu and his sadasyas sought to pacify Bṛhaspati, saying that none should feel anger in this Kṛta age, as Hari himself did not feel anger, and none could see him save he to whom he became gracious. Then the ṛshis, Ekata, Dvita, and Trita (the mindborn sons of Brahmán) narrated that they had once undergone penances for thousands of years, to the north of Meru and on the shores of the milky ocean in order to behold Nārāyaṇa in his own form, then an incorporeal voice directed them to Śvetadvīpa on the northern shore of the milky ocean
the inhabitants there are devoted to Nārāyaṇa, etc. (description) and adore only one god: Arrived there they could see nothing, blinded by the splendour of the deity
they then, once more, set themselves to practise austerities for 100 years, then they beheld the inhabitants (description, they are conversant with the ordinances of the Pāñcarātra). An incorporeal being addressed them from the sky, saying that the god could only be seen by these white men, etc.: “do ye return, after the expiration of this Kṛta age when the Tretā age comes (in the Vaivasvata manvantara) a great calamity will overtake the worlds, you shall then have to become the allies of the gods.” Then Ekata, etc., returned. Hearing this Bṛhaspati brought the sacrifice to completion. King U. ruled his subjects righteously, and at last, giving up his body, ascended to heaven. After some time he, through the curse of the brahmans, fell down and sank deep into the earth
but even then he, by reciting sacred mantras having Nārāyaṇa for their deity, once more ascended to heaven through the grace of Nārāyaṇa (XII, 337). Yudhishṭhira asked why king Vasu, who was so devoted to Nārāyaṇa, did fall from heaven and sink beneath the surface of the earth. Bhīshma cited the old narrative of a discourse between the ṛshis and the gods. The gods once said to some brahmans that sacrifices should be performed by offering goats (aja). The ṛshis declared that, according to a Vedic śruti, by aja was to be understood seeds
“how can animals be slain in the Kṛta age?” Vasu was coming through the skies with his troops, etc., and was asked to be their judge. Having first ascertained what opinion was entertained by each of them, Vasu, moved by partiality for the gods, said that sacrifices should be performed with animals. The ṛshis became very angry, and cursed him to fall down from heaven and sink below the surface of the earth. He immediately fell, but at the command of Nārāyaṇa, Vasu's memory did not leave him. The gods came to his hole and said that he should have the vasor-dhārā (v. the note of PCR., p. 758) for his sustenance as long as he remained there. Then the gods and the ṛshis went away. Vasu began to adore Hari and to recite in silence those sacred mantras which had come out of Nārāyaṇa's mouth in days of yore, and worshipped him in the five sacrifices which are performed five times every day. Hari Nārāyaṇa (Vishṇu) then let Garuḍa take Vasu to Brahmaloka (XII, 338): XII, 336, 12712 (rājoºḥ)
337, 12754 (rājoºo Vasuḥ), 12766
338, 12834 (rājoºḥ), 12838 (rājoºṃ(!)), 12855 (rājoºḥ).
वाचस्पत्यम्
Sanskrit
उपरिचर
त्रि०
 उपरि + चर--ट । १ ऊर्द्धचरे विहगादौ । २ रा-जभेदे सु० । स च वसुनामा चेदिदेशपतिः शक्रध्वजपूजा-प्रवर्त्तकः । तस्येतिवृत्तं च भा० आ० ६३ अ० । “राजो-परिचरोनाम धर्म्मनित्योमहीपतिः” इत्युपक्रम्य तु-ष्टेन शक्रेण तस्मै आकाशगं विमानं दत्तं तत्र चरणादु-परिचरनामेःत्युक्तं यथा “देवोपभोग्यं दिव्यञ्च आकाशेस्फाटिकं महत् । आकाशगं त्वां मद्दत्तं विमानमुपपत्-स्यते । त्वमेकः सर्वमर्त्येषु विमानवरमास्थितः । चरिष्य-स्युपरिष्ठो हि देवो विग्रहवानिव । ददामि ते वैजयन्तींमालामम्लानपङ्कजाम् । धारयिष्यति संग्रामे या त्वांशस्त्रैरविक्षतम् । लक्षणं चैतदेवेह भविता ते नराधिप ।इन्द्रमालेति विख्यातं धन्यमप्रतिमं महत् । वैशम्पायनउवाच । यष्टिञ्च वैणवीं तस्मै ददौ वृत्रनिसूदनः । इष्ट-प्रदानमुद्दिश्य शिष्टानां प्रतिपालनीम् । तस्याः शक्रस्यपूजार्थं भूमौ भूमिपतिस्तदा । प्रवेशं कारयामास गतेसंवत्सरे तदा । ततः प्रभृति चाद्यापि यष्टेः क्षितिप-सत्तमैः । प्रवेशः क्रियते राजन्! यथा तेन प्रवर्त्तितः ।अपरेद्युस्ततस्तस्याः क्रियतेऽत्युच्छ्रयो नृपैः । अलङ्कृ-तायाः पिटकैर्गन्धैर्म्माल्यैश्च भूषणैः । माल्यदामपरिक्षिप्ताविधिवत् क्रियतेऽपि च । मगवान् पूज्यते चात्र हंस-रूपेण शङ्करः । स्वयमेव गृहीतेन वसोः प्रीत्या महा-त्मनः । स तां पूजां महेन्द्रस्तु दृष्ट्वा देवः कृतां शुभाम् ।वसुना राजमुख्येन प्रीतिमानब्रवीत् प्रभुः । ये पूजयि-ष्यन्ति नरा राजानश्च महं मम । कारयिष्यन्ति च मुदायथा चेदिपतिर्नृपः । तेषां श्रीर्विजयश्चैव सराष्ट्राणांभविष्यति । तेषां स्फीतो जनपदो मुदितश्च भविष्यति ।एवं महात्मना तेन महेन्द्रेण नराधिपः । वसुः प्रीत्यामघवता महाराजोऽभिसत्कृतः । उत्सवं कारयिष्यन्तिमदा शक्रस्य ये नराः । भूमिरत्नादिभिर्द्दानैस्तथा पूज्याभवन्ति ते । वरदानमहायज्ञैस्तथा शक्रोत्सवेन च ।संपूजितो मघवता वसुश्चेदीश्वरो नृपः । पालयाम्मसधर्म्मेण चेदिस्थः पृथिवीमिमाम् । इन्द्रप्रीत्या चेदिपति-श्चकारेन्द्रमहं वसुः । पुत्त्राश्चास्य महावीर्य्याः पञ्चासन्न-मितौजसः । नानाराज्येषु तान् पुत्त्रान् स सम्राडभ्यषे-चयत् । महारथो मागधानां विश्रुतो यो वृहद्रथः ।प्रत्यग्रहः कुशाम्बश्च यमाहुर्मणिवाहनम् । मावेल्लश्चयदुश्चैव राजन्यश्चापराजितः । एते तस्य सुता राजन्रा-जर्षेर्भूरितेजसः । न्यवेशयन्नामभिः स्वैस्ते देशांश्च पुराणिच । वासवाः पञ्च राजानः पृथग्वंशाश्च शाश्वताः ।वसन्तमिन्द्रप्रासादे आकाशे स्फाटिके च तम् । उपतस्थु-र्महात्मानं गन्धर्वाप्सरसोनृपम् । राजोपरिचरेत्येवं नामतस्याथ विश्रुतम् । पुरोपवाहिनीं तस्य नदीं शुक्तिमतींगिरिः । अरौत्सीच्चेतनायुक्तः कामात् कोलाहलः किल ।गिरिं कोलाहलं तन्तु पदा वसुरताडयत् । निश्चक्रामततस्तेन प्रहारविवरेण सा । तस्यां नद्यामजनयन्मिथुनंपर्वतः स्वयम् । तस्माद्विमोक्षणात् प्रीता नदी राज्ञे न्यवे-दयत् । यः पुमानभवत्तत्रतं स राजर्षिसत्तमः । वसुर्वसु-प्रदश्चक्रे सेनापतिमरिन्दमः । चकार पत्नीं कन्यान्तु तथाता गिरिकां नृपः” ।