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ऋष्यशृङ्ग (RSyazRGga)

 
शब्दसागरः
English
ऋष्यशृङ्ग
m.
 (-ङ्गः) The name of a holy sage celebrated in the first book
of the Ramayana.
Capeller Eng
English
ऋष्यशृङ्ग
m.
 = ऋश्यमूक & ऋश्यशृङ्ग.
Yates
English
ऋष्यशृङ्ग (ङ्कः) 1.
m.
 The name of a sage
celebrated in the Rāmāyana.
Wilson
English
ऋष्यशृङ्ग
m.
 (-ङ्गः) The name of a holy sage celebrated in the first
book of the Rāmāyaṇa.
ॠ
Apte Hindi
Hindi
ऋष्यशृङ्गः
पुं*
 ऋष्यः-शृङ्गः -
एक मुनि का नाम
Shabdartha Kaustubha
Kannada
ऋष्यशृङ्ग
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಋಷ್ಯಶೃಂಗ ಮಹರ್ಷಿ/ವಿಭಾಂಡಕ ಮಹರ್ಷಿಯ ಪುತ್ರ /ರೋಮಪಾದಮಹಾರಾಜನ ಮಗಳಾದ ಶಾಂತಾದೇವಿಯ ಪತಿ
व्युत्पत्तिः - > ऋष्यस्य मृगस्य शृङ्गमिव शृङ्गमस्य
ऋष्यशृङ्ग
पदविभागः - > पुल्लिङ्गः
कन्नडार्थः - > ಸಾವರ್ಣಿಕ ಮನ್ವಂತರದಲ್ಲಿದ್ದ ಸಪ್ತರ್ಷಿಗಳಲ್ಲೊಬ ಋಷಿ
प्रयोगाः - > "रामो व्यासो गालवश्च दीप्तिमान् कृप एव च । ऋष्यशृङ्गस्तथा द्रौणिस्तत्र सप्तर्षयोऽभवन् ॥"
उल्लेखाः - > मार्क० ८०-४
Mahabharata
English
Ṛshyaśṛṅga (B. Ṛśyaº), a muni, son of Vibhāṇḍaka. § 11 (Parvasaṅgr.): I, 2, 443 (ºsya caritraṃ, cf. § 391).--§ 270 (Brahmasabhāv.): II, 11, 440 (in the palace of Brahmán).-§ 390d (Tīrthayātrāp.): Ṛ., the son of Kāśyapa (i.e. Vibhāṇḍaka) born by a hind, caused Indra to rain during a drought in the territory of Lomapāda, who gave him his daughter Śāntā: III, 110, 9991.--§ 391 (do.): III, 110, 9994.--§ 391 (cf. do.). The viprarshi Vibhāṇḍaka Kāśyapa practising austerities near a great lake saw the Apsaras Urvaśī, whence his semen fell into the water and was lapped up by a hind, that was drinking. That hind was a daughter of the gods (devakanyā). Brahmán had transformed her into a hind, and when she had given birth to a muni she would be freed. She now gave birth to a son, who was named Ṛshyaśṛṅga, because there was a horn on his head. He passed his days in the forest, devoted to brahmaearya, and he had never seen any human being except his father. At that time the king of the Aṅgas, Lomāpāda, a friend of Daśaratha, had been shunned by the brahmans and was without a purohita, because he had been guilty of falsehood towards a brahman and therefore Indra did not give rain in his territory. At the advice of a wise brahman he did atonement for his sins and appeased the brahmans. Thereafter he assembled his ministers in order to discuss means for bringing Ṛ. to his land. According to their counsel a courtezan with a number of women, etc., was sent to Ṛ. (III, 110). She had constructed a floating hermitage which she moored at a short distance from Vibhāṇḍaka's hermitage, and then sent her daughter, a courtezan, to Ṛshyaśṛṅga. She refused the fruits, foot-washing, etc., saying that her religious vows consisted in not receiving such things, but implied that she might embrace him. By giving him unsuitable food, garlands, beautiful garments, and drinks, and by playing and clasping him in her arms, she made him overpowered with love, and as she went away under the pretext of performing the agnihotra, he became sad. When Vibhāṇḍaka (b) returned he wondered that Ṛ. was not splitting the logs for fuel, etc., and asked who had been there (III, 111). Ṛ. said that a religious student (brahmacārin) had come to him
he had a mass of hair (jaṭilaḥ) and a pair of ornaments upon his wrist like his rosary (akshamālā)
his matted hair (jaṭāḥ) was neatly tied up and adhered to the forehead and was divided in two, etc. He (Ṛ.) wished to go to him and see him every day (III, 112). Vibhāṇḍaka declared that it was a Rākshasa, and in vain spent three days in searching for this one. When Vibhāṇḍaka had gone out to collect fruits the courtezans allured Ṛ. to enter the bark, which they unmoored, and in this way they brought him to Lomapāda, who prepared a beautiful forest named Nāvyāśrama (“Floating hermitage”) and kept Ṛ. in the female apartments. Suddenly rain poured down. Lomapāda gave his daughter Śāntā to Ṛ. When Vibhāṇḍaka was going to Campā in order to burn the king, the city, and his whole territory, the king let kine be placed and fields ploughed along the road, and ordered the cowherds to honour Vibhāṇḍaka with hospitality when he was fatigued and hungry, and to say that all this belonged to his son and that they were his slaves. Thus Vibhāṇḍaka was appeased. According to the command of his father Ṛ., as soon as a son had been born to him, returned to his father in the wood, and Śāntā followed and obeyed him, as Indrasenā Nārāyaṇī was ever obedient to Mudgala, etc. (III, 113): III, 110, 9999, 10000, 10006, 10007 (origin of the name), 10014, 10018, 10021, 10024 (ṛsheḥ sutaṃ)
III, †10034, (†10035), (†10039), †10041, †10043, †10044, †10045
112, (†10051)
113, †10075 (muniṃ), †10076, †10080, †10091, †10093.--§ 677 (Mokshadh.): XII, 235, 8609 (Lomapādaś ca rājarshiḥ Śāntāṃ dattvā sutāṃ prabhuḥ | Rºāya vipulaiḥ sarvakāmair ayujyata, all. to § 391).--§ 702 (do.): XII, 297, 10874 (Kāśyapaḥ? (so B., C. has Kaº)).--§ 767 (Ānuśāsanik.): XIII, 137, 6269 (= XII, 8609, with a slight variation). Cf. Kāśyapa, Kāśyapaputra, Kāśyapātmaja.
पुराणम्
English
ऋष्यशृंग / ṚṢYAŚṚṄGA. Son of the sage vibhāṇḍaka.1) Birth. vibhāṇḍaka, son of kaśyapa was the father of ṛṣyaśṛṅga. There is a strange story about him in the mahābhārata.
Once sage vibhāṇḍaka happened to see urvaśī at mahāhrada. At the very sight of her, the sage had an involuntary emission of semen. The semen fell in the water and just then a female deer came there to drink water. It swallowed the semen with water and in due course became pregnant and gave birth to a human child. But the child had the horns of a deer. Consequently vibhāṇḍaka named the boy “Ṛṣyaśṛṅga”. vibhāṇḍaka and ṛṣyaśṛṅga lived together in the āśrama. ṛṣyaśṛṅga grew up into a youth, but he had never seen anyone except his father vibhāṇḍaka.2) Rainfall in the kingdom of aṅga. At that time, the kingdom of aṅga was ruled by lomapāda, a friend of daśaratha. Once he cheated a brāhmaṇa. Consequently all the Brāhmaṇas in that country left the place and emigrated to other lands. From that time there was no rain in the land of aṅga. A severe drought and famine followed. lomapāda invited devout Brāhmaṇas and consulted them how they could bring rain to the land. They told him that if he could get a muni (sage) who had never seen women to perform a yāga, there would be rainfall in the land. The King sent his men far and wide to find a muni who had never set eyes on a woman At last he got news that ṛṣyaśṛṅga, son of vibhāṇḍaka was the sage who had never seen women. He then began to plan how ṛṣyaśṛṅga could be brought over to aṅga.
lomapāda called together some prostitutes and asked them whether they could bring ṛṣyaśṛṅga to his country. All except one of them said it was quite impossible. One of them, however, agreed to try. As desired by her, the King sent her with several other damsels.
The young women went to the forest and made a floating āśrama in a boat in which they sailed in the river by the side of Vibhāṇḍāka's āśrama. They stopped the boat close to the āśrama and one of the girls entered the āśrama when vibhāṇḍaka was not there. She had a talk with ṛṣyaśṛṅga in the course of which she used all the amorous enchantments of her sex to captivate the young muni. She told him that she was the daughter of a muni, living in an āśrama, three yojanas away. ṛṣyaśṛṅga felt a peculiar fascination for her and tried to please her by offering fruits etc. When she left him, he felt deeply distressed and unhappy. He was in that depressed and gloomy state of mind when vibhāṇḍaka returned to the āśrama. Finding him unusually restless and dejected, the father asked him whether anyone had come there. ṛṣyaśṛṅga who was an entire stranger to the feminine world told his father that a handsome youth of irresistible charm had visited him during Vibhāṇḍaka's absence. But from Ṛṣyaśṛṅga's description of the “youth” vibhāṇḍaka understood that the visitor must have been a woman. But he could not guess who it was.
On another occasion, the same woman came again to the āśrama in the absence of vibhāṇḍaka. At her sight ṛṣyaśṛṅga was enraptured and before his father's return, they left the āśrama. They entered the floating āśrama in the boat and the woman set the boat sailing in the river. It glided slowly down the river and at last reached near the palace of lomapāda. They landed there and the King married his daughter Sāntā to ṛṣyaśṛṅga.
To appease Vidhāṇḍaka, lomapāda sent him rich presents and much wealth. When vibhāṇḍaka returned to his āśrama he was met by the King's servants who had brought the presents and wealth. Ignoring them and their rich presents, the furious Maharṣi set out to the city of Campā, the capital of the aṅga Kingdom. At the royal command, vibhāṇḍaka was welcomed by the people with honour. When the sage found that the whole kingdom belonged to his son, his anger was allayed. After ordering his son to return to his āśrama after the birth of a son, vibhāṇḍaka left the palace. As a result of Ṛṣyaśṛṅga's yāga there was rainfall in aṅga and famine ended. After the birth of his child he returned to the forest as ordered by his father. (M.B. araṇya parva, Chapters 110-112).3) ṛṣyaśṛṅga in ayodhyā. King daśaratha of ayodhyā had no children for a long time. His Minister sumantra advised him to invite ṛṣyaśṛṅga to perform a yāga for the purpose. lomapāda sent ṛṣyaśṛṅga to ayodhyā at the invitation of daśaratha. He arrived at ayodhyā and performed a yāga called Putrakāmeṣṭi. From the sacrificial fire there arose a dark monstrous figure, with a pot of pudding in his hand. daśaratha received it from him and gave one half of it to kausalyā and the other half to kaikeyī. Both of them gave half of their shares to sumitrā. Thus sumitrā got two shares while the other two wives of daśaratha got only one share each. As a result kausalyā and kaikeyī gave birth to a son each, while sumitrā had two sons. Kausalyā's son was named rāma, Kaikeyī's son was bharata and Sumitrā's sons were lakṣmaṇa and śatrughna. (vālmīki rāmāyaṇa, Bāla Kāṇḍa, Chapters 14-16).
Vedic Reference
English
Ṛṣya-śṛṅga appears as a teacher, pupil of Kāśyapa, and as
bearing the patronymic Kāśyapa in the Jaiminīya Upaniṣad
Brahmaṇa^1 and in the Vaṃśa Brāhmaṇa.^2 The more correct
spelling of the name is Ṛśya-śṛṅga.^3
1) iii. 40, 1 (in a Vaṃśa, or list of
teachers).
2) Indische Studien, 4, 374, 385.
3) The later legend connected with
the name may contain old elements
(see Lūders, Die Sage von Ṛshyaśṛṅga,
1897
Von Schroeder, Mysterium und
Mimus, 292-301), but it is not known to
any Vedic text.
शब्दकल्पद्रुमः
Sanskrit
ऋष्यशृङ्गः,
पुं,
 (ऋष्यस्य मृगस्य शृङ्गमिव शृङ्ग-मस्य ।) मुनिविशेषः । स तु विभाण्डकसुतः ।तस्य भार्य्या लोमपादराजकन्या शान्ता । इतिरामायणम् ॥
(“मान्यो मुनिः स्वां पुरमृष्यशृङ्गः” ।इति भट्टिः । १ । १० ॥
अस्य जन्मनः प्रभृतिविवरणमुच्यते ।आसीत्पुरा महातेजास्तपस्विसत्तमः काश्यपोविभाण्डको नाम ऋषिः । स च महाह्रदं समा-साद्य दीर्घकालं तपसि स्थितः । एकदाप्सरस-मुर्व्वशीं दृष्ट्वा चलितचित्तस्यास्य रेतः अप्सु प्रच-स्कन्द । ततः काचित् मृगी तृषिता तोयेन सहतत्पीत्वा गर्भिणी अभवत् । इत्यं हि मृगी पुराकाचित् देवकन्यासीत् शापवशात् मृगरूप-धारिणी वने विचरन्ती स्थिता । अथामोघत्वात्ब्रह्मरेतसस्तस्यां मृग्यामेकः पुत्त्रः समभवत् । मृ-गीगर्भजातत्वादस्य शिरसि शृङ्गमजायत तेनास्यऋष्यशृङ्ग इति नाम समभवत् । अनेन हिपितुरन्यः कोऽपि मानुषो न दृष्टपूर्व्वस्तस्माद-नन्यविषयं अस्य मनः सदा ब्रह्मचर्य्ये एवाभवत् ।एतस्मिन्नेव काले दशरथस्य बन्धुर्लोमपाद इतिख्यातोऽङ्गानामीश्वरः समभवत् । तेन कामात्ब्राह्मणस्य मिथ्याकृतम् । अस्मात् सर्व्वे ब्राह्मणास्तंपरितत्यजुः । प्रणष्टयज्ञस्यास्य राज्ये न ववर्ष शत-क्रतुः । अतः क्लिष्टचित्तः स राजा ब्राह्मणान्सन्तोषयित्वा कञ्चिदुपायं पर्य्यपृच्छत् । तेन पृष्टास्तेब्राह्मणा यज्ञार्थं ऋष्यशृङ्गमानेतुं उपदिदिशुः ।अथ स राजा दुष्करत्वादस्य कार्य्यस्य ऋष्य-शृङ्गमानेतुं शापाद्यभीताभिर्वाराङ्गनाभिर्यत्नमक-रोत् । अथ रूपयौवनसम्पन्नाः काश्चित् वारा-ङ्गना बहूनि उपायनद्रव्याणि गृहीत्वा जलपथेनतं तपोधनम् लोभयित्वानेतुं प्रतस्थिरे । अथ ताःकाश्यपस्याश्रमं समासाद्य व्याजकृताश्रमां नावम-दूरे निबध्य तत्रोत्तस्थुः । अथ कदाचित् तासांकाचित् कुशला ऋषेः सुतं तं दृष्ट्वा वाग्भङ्ग्यामोहयित्वा विचित्राणि माल्यानि वासांसि चदत्त्वा पेयानि च पाययित्वा तेन सह चिक्रीडप्रजहास च । एतादृशेन विविधोपायेन तं प्राप-यित्वा कामवशतां अग्निहोत्रस्योपदेशं कृत्वा चस्वस्थानमाजगाम । गतायाञ्च तस्यां मदनेन मत्तोविचेतनश्चाभवदृष्यशृङ्गः । अथ विभाण्डकस्तपसःप्रतिनिवृत्य स्वसुतं तथाविधं दृष्ट्वा प्रबोधयामास ।प्रबोध्य तपस्यार्थं प्रस्थिते च तस्मिन् पुनः साऋषिरूपधारिणी वेश्या तं विभाण्डकसुतं प्रलोभ्यनाव्याश्रममानीय द्रुततरं लोमपादराज्यमायता ।अथ स राजा ते प्राप्य विभाण्डकसुतं प्रहृष्ट-मना अन्तःपुरे निवेशयामास । प्रविष्टे च तस्मिन्तपोधने समस्तराज्यं प्रवृष्टं जलेनापूर्य्यमाणमभ-वत् । एवं स लोमपादः परिपूर्णकामः तपोधनाग्र-गण्यात् विभाण्डकात् शापमुक्तिमिच्छन् स्वमित्रस्यदशरथस्य सुतां शान्तां ऋष्यशृङ्गाय प्रददौ ।अथ विभाण्डको मुनिः तपसः प्रतिनिवृत्तः सुत-मनवलोक्य ध्यानधिया सर्व्वमवगम्य क्रुधा ज्वल-न्निव लोमपादराज्यं आजगाम । आगते चतस्मिन् विभीतैः सर्व्वैः ऋष्यशृङ्गस्य राज्यमिद-मिति आचख्ये । पूजितश्च तेन राजषिणा दिविइन्द्रमिव पुत्त्रं शचीमिव शान्तां स्नुषाञ्चावलोक्यग्रामांश्च घोषांश्च सुतस्य इत्यवगम्य शान्तकोपःस्वाश्रमं प्रति प्रययौ । अथ स ऋष्यशृङ्गः शान्तयासह तस्मिन् राज्ये सुखमतिचिरमवसत् ॥
अथ गच्छति काले सूर्य्यवंशावतंसो राजादशरथः अनपत्यतया क्लिश्यमानहृदयो निजगुरुंवशिष्ठदेवं पुत्त्रलाभोपायं प्रप्रच्छ । एवमुक्तस्तेनऋषिप्रवरो वशिष्ठः लोमपादराज्यात् ऋष्यशृङ्गंतपोधनं समानीय पुत्त्रेष्टिं कर्तुं समादिशत् ।अथासौ राजा एवमभिहितः स्वजामातरममुंऋष्यशृङ्गमानेतुं यत्नमकरोत् । तत आगतेनतेन क्रियमाणे यज्ञे दैवश्चरुर्वह्निमध्यादुदतिष्ठत् ।एतच्चरुभक्षणात् नारायणावतारस्वरूपा रामा-दयश्चत्वारो दशरथस्य तनया जाताः । अयंविभाण्डकसुतस्तु महाप्रतापवान् यज्ञनिष्ठश्चेतिप्रसिद्धः । एतत्कथा च महाभारते । ३ । ११०अध्यायन्तथा रामायणे । १ । ९ अध्यायञ्चारभ्यद्रष्टव्या ॥
* ॥
सावर्णिके मन्वन्तरे ऋषिभेदः ।यथा, मार्कण्डेये ८० । ४ ।“रामो व्यासो गालवश्च दीप्तिमान् कृपएव च ।ऋष्यशृङ्गस्तथा द्रोणिस्तत्र सप्तर्षयोऽभवन्” ॥
)
वाचस्पत्यम्
Sanskrit
ऋष्यशृङ्ग
पु०
 ऋष्यस्य मृगभेदस्य शृङ्गमिव शृङ्गमस्य । विभा-ण्डकमुनिपुत्रे लोमपादराजकन्यायाः शान्तायाः पत्यौऋषिभेदे तस्योत्पत्त्यादि भा० व० ११० अ० उक्तं यथा ।“विभाण्डकस्य विप्रर्षेस्तपसा भावितात्मनः । अमोघवी-र्थ्यस्य सतः प्रजापतिसमद्युतेः । शृणु पुत्रो यथा जातऋष्यशृङ्गः प्रतापवान् । महार्हस्य महातेजा बालः स्थवि-रसम्मतः । महाह्रदं समासाद्य काश्यपस्तपसिस्थितः ।दीर्घकालं परिश्रान्त ऋषिः स देवसम्मतः । तस्य रेतःप्रचस्कन्द दृष्ट्वाप्सरसमुर्वशीम् । अप्सूपस्पृशतो राजन्!मृगी तच्चापिबत्तदा । सह तोयेन तृषिता गर्भिणी चा-भवत्ततः । सा पुरोक्ता भगवता ब्रह्मणा लोककर्त्तृणा ।देवकन्या मृगी भूत्वा मुनिं सूय विमोक्ष्यसे । अमोघ-त्वाद्विधेश्चैव भावित्वाद्दैवनिर्म्मितात् । तस्यां मृग्यां स-मभवत्तस्य पुत्रो महानृषिः । ऋष्यशृङ्गस्तपोनित्यो वनएवाभ्यवर्त्तत । तस्यर्षेः शृङ्गं शिरसि राजन्नासीन्महा-त्मनः । तेनर्ष्यशृङ्ग इत्येवं ततः स प्रथितोऽभवत् । नतेन दृष्टपूर्व्वोऽन्यः पितुरन्यत्र मानुषः । तस्मात्तस्य मनोनित्यं ब्रह्मचर्य्येऽभवन्नृप । एतस्मिन्नेव काले तु सखादशरथस्य वै । लोमपाद इति ख्यातो अङ्गानामीश्वरोऽ-भवत् । तेन कामात् कृतं मिथ्या ब्राह्मणस्येति नःश्रुतम् । स ब्राह्मणैः परित्यक्तस्तदा वै जगतः पतिः ।पुरोहितापचाराच्च तस्य राज्ञो यदृच्छया । न ववर्ष स-हस्राक्षस्ततोऽपीड्यन्त वै प्रजाः । स ब्राह्मणान् पर्य्यपृच्छ-त्तपोयुक्तान्मनीषिणः । प्रवर्षणे सुरेन्द्रस्य समर्थान् पृथी-वीपते! । कथं प्रवर्षेत् पर्जन्य उपाषः परिदृश्यताम् ।तमूचुर्नोदितास्तेन स्वमतानि मनीषिणः । तत्र त्वेकोमुनिवरस्तं राजानमुवाच ह । कुपितास्तव राजेन्द्र! ब्रा-ह्मणां निष्कृतिं चर । ऋष्यशृङ्गं मुनिसुतमानयस्व चपार्थिव! । वानेयमनभिज्ञञ्च नारीणामार्जवे रतम् ।स चेदवतरेद्राजन् विषयं ते महातपाः । सद्यः प्रवर्षेत्पर्जन्य इति मे नात्र संशयः । एतच्छ्रुत्वा वचो राजन्!कृत्वा निष्कृतिमात्मनः । स गत्वा पुनरागच्छत प्रसन्नेषुद्विजातिषु । राजानमागतं श्रुत्वा प्रतिसंजहृषुः प्रजाः ।ततोऽङ्गपतिराहूय सचिबान्मन्त्रकोविदान् । ॠष्यशृङ्गा-गमे यत्नमकरोन्मन्त्रनिश्चयम् । सोऽध्यगच्छदुपायन्तु तैर-मात्यैः सहाच्युत! । शास्त्रज्ञैरलमर्थज्ञैर्नीत्यां च परि-निष्ठितैः । तत आनाययामास वारमुख्या महीपतिः ।वेश्याः सर्वत्र निष्णातास्ता उवाच स पार्थिवः । ऋष्य-शृङ्गमृषेः पुत्रमानयध्वमुपायतः । लोभयित्वाभिविश्वास्यविषयं मम शोभनाः!” ।ततोवेश्याभिश्छलेन तस्योपहरणमुपवर्ण्य “ततो राजन्!क श्यपस्यैकपुत्त्रं प्रवेश्य योगेन विमुच्य नावम् । प्रमो-दयन्त्यो विविधैरुपायैराजग्मुरङ्गाधिपतेः समीपम् ।संस्थाप्य तामाश्रमदर्शने तु सन्तारितां नावमथातिशु-भ्राम् । तीरादुपादाय तथैव चक्रे नाव्याश्रमं नाम वनंविचित्रम् । अन्तःपुरे तं तु निवेश्य राजा विभाण्ड-कस्यात्मजमेकपुत्रम् । ददर्श देवं सहसा प्रवृष्टमापूर्य्य मा-णञ्च जगज्जलेन । स लोमपादः परिपूर्णकामः सुतांददावृष्यशृङ्गाय शान्ताम्” अनेनैव याजयित्वा दशरथेनपुत्रचतुष्टयं लेभे इति कथा रामायाणादिस्थानुसन्धेया“मान्योमुनिः स्वां पुरमृष्यशृङ्गः” भट्टिः ।
Capeller
German
ऋष्यशृङ्ग
m.
 = ऋश्यशृङ्ग