उलूपी

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

उलूपी, [न्] पुं, (उ विस्मयजनकं रूपमस्यास्तीति । इनिः । रलयोरैक्यम् ।) शिशुकः । इत्यमरः ॥ उपलैति ख्यातः अतिचञ्चलमत्स्यः । शिशु- माराकृतिर्मत्स्यभेदः । इति कलिङ्गादयः ॥ शोशु इति ख्यातः मत्स्यविशेषः । इत्यन्ये ॥ भा~गाल इति ख्यातः । इत्येके ॥ शिशुमारएव उच्यते । इति सर्व्वस्वम् ॥ तथा च रत्नकोषादौ ॥ “चुलुपी शिशुमारः स्यादुलूपी शिशुकस्तथा” । इत्यमर- टीकायां भरतः ॥

उलूपी, स्त्री, कौरव्यनामनाग-कन्या सा तु अर्ज्जुन- पत्नी । (तत्कथा महाभारते आदिपर्ब्बणि । २१५ अध्याये उक्ता । यथा, -- उलूप्युवाच । “ऐरावतकुले जातः कौरव्यो नाम पन्नगः । तस्यास्मि दुहिता राजन् उलूपी नाम पन्नगी ॥ साहं त्वामभिसेकार्थमवतीर्णा समुद्रगां । दृष्ट्वैव पुरुषव्याघ्र कन्दर्पेणाभिमूर्च्छिता ॥ तां मामनङ्गग्लपितां त्वत्कृते कुरुनन्दन ! । अनन्यां नन्दयस्वाद्य प्रदानेनात्मनोऽनघ” ! ॥ अर्ज्जुन उवाच । ब्रह्मचर्य्यमिदं भद्रे ! मम द्वादशवार्षिकम् । धर्म्मराजेन चादिष्टं नाहमस्मि स्वयंवशः ॥ तव चापि प्रियं कर्त्तुमिच्छामि जलचारिणि ! । अनृतं नोक्तपूर्ब्बञ्च मया किञ्चन कर्हिचित् । कथञ्च नानृतं मे स्यात् तव परिप्रियं मवेत् ॥ न च पीड्येत मे धर्म्मस्तथा कुर्य्यां भुजङ्गमि ! ॥ उलूप्युवाच । जानाम्यहं पाण्डवेय ! यथा चरसि भेदिनीम् । यथा च ते ब्रह्मचर्य्यं इदमादिष्टवान् गुरुः ॥ परस्परं वर्त्तमानां द्रपदास्यात्मजां प्रति । यो नोऽनुप्रविशेन्मोहात् स वै द्वादशवार्षिकम् ॥ वने चरेत् ब्रह्मचर्य्यमिति वः समयः कृतः । तदिदं द्रौपदीहेतोरन्योन्यस्य प्रवासनम् ॥ कृतवांस्तत्र धर्म्मार्थमत्र धर्म्मो न दुष्यति । परित्राणञ्च कर्त्तव्यमार्त्तानां पृथुलोचन ! ॥ कृत्वा मम परित्राणं तव धर्म्मो न लुप्यते । यदि वाप्यस्य धर्म्मस्य सूक्ष्मोऽपि स्यात् व्यतिक्रमः ॥ स च ते धर्म्म एव स्यात् दत्त्वा प्राणान् ममार्ज्जुन ! । भक्ताञ्च भज मां पार्थ ! सतामेतन्मतं प्रभो ! ॥ न करिष्यसि चेदेवं मृतां मामुपधारय । प्राणदानान्महाबाहो चर धर्म्ममनुत्तमम् ॥ शरणञ्च प्रपन्नास्मि त्वामद्य पुरुषोत्तम ! । दोनाननाथान् कौन्तेय ! परिरक्षसि नित्यशः ॥ साहं शरणमभ्येमि रोरवीमि च दुःखिता । याचे त्वाञ्चाभिकामाहं तस्मात्कुरु मम प्रियम् ॥ स त्वमात्मप्रदानेन सकामां कर्त्तुमर्हसि ॥ वैशम्पायन उवाच । एवमुक्तस्तु कौन्तेयः पन्नगेश्वरकन्यया । कृतवांस्तत्तथा सर्व्वं धर्म्ममुद्दिश्य कारणम् ॥ स नागभवने रात्रिं तामुषित्वा प्रतापवान् । उदितेऽभ्युत्थितः सूर्य्ये कौरव्यस्य निवेशनात् ॥ आगतस्तु पुनस्तत्र गङ्गाद्वारं तया सह । परित्यज्य गता साध्वी उलूपी निजमन्दिरम् ॥ दत्त्वा वरमजेयत्वं जले सर्व्वत्र भारत ! । साध्या जलचराः सर्व्वे भविष्यन्ति न संशयः” ॥ * ॥)

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

उलूपी¦ स्त्री कौरव्यनागकत्याभेदे तत्कया भा॰ आ॰

२४

१ अ॰।
“उलूप्यवाच ऐरावतकुले जातः कौरव्यो नाम पन्नगः। [Page1370-b+ 38] तस्याऽस्मि दुहिता राजन्! उलूपी नाम पन्नगी। साहि-त्वामभिषेकार्थमवतीर्णं समुद्रगाम्। दृष्ट्वैव पुरुषव्याघ्र!कन्दर्पेणाभिमूर्च्छिता। तां मामनङ्गग्लपितां त्वत्कृते कुरु-नन्दन!। अनन्यां नन्दयस्वाद्य प्रदानेनात्मनोऽनघ!। अर्जुन उवाच। ब्रह्मचर्य्यमिदं भद्रे! मम द्वादशवार्षि-कम्। धर्म्मराजेन चादिष्टं नाहमस्मि स्वयंवशः। तवचापि प्रियं कर्त्तुमिच्छामि जलचारिणि!। अनृतंनोक्तपूर्वञ्च मया किञ्चन कर्हिचित्। कथञ्च गानृतंमे स्यात्तव परिप्रियं भवेत्। न च पीड्येत मेधर्म्मस्तथा कुर्य्यां भुजङ्गमि!। उलूप्युवाच। जानाम्यहंपाण्डवेय! यथा चरसि मेदिनीम्। यथा च ते ब्रह्मच-र्य्यमिदमादिष्टवान् गुरुः। परस्परं वर्त्तमानान् द्रुपदस्या-त्मजां प्रति। यो नोऽनुप्रविशेन्मोहात्स वै द्वादशवार्षिकम्। वने चरेद्ब्रह्मचर्य्यमिति वः समयः कृतः। तदिदं द्रौप-दीहेतोरन्योऽन्यस्य प्रवासनम्। कृतवांस्तत्र धर्म्मार्थमत्रधर्मो न दुष्यति। परित्राणञ्च कर्त्तव्यमार्त्तानां पृथुलो-चन!। कृत्वा मम परित्राणं तव धर्म्मो न लुप्यते। यदिवाऽप्यस्य धर्म्मस्य सूक्ष्मोऽपि स्याद्व्यतिक्रमः। स च ते धर्म्मएव स्याद्दत्त्वा प्राणान्ममार्जुन!। भक्ताञ्च भज मां पार्थ!सतामेतन्मतं प्रभो!। न करिष्यसि चेदेवं मृतां मामुपधा-रय। प्राणदानान्महाबाहो! चर धर्म्ममनुत्तमम्। शरणञ्चप्रपन्नाऽस्मि त्वामद्य पुरुषोत्तम। दीनाननाथान् कौन्तेय!परिरक्षसि नित्यशः। साऽहं शरणमभ्यैमि रोरवीमि चदुः-खिता। याचे त्वां चाभिकामाऽहं तस्मात्कुरु मम प्रियम्। स त्वमात्मप्रदानेन सकामां कर्त्तुमर्हसि। वैशम्पायन उवाच। एवमुक्तस्तु कौन्तेयः पन्नगेश्वरकन्यया। कृतवांस्तत्तथा सब्बधर्ममुद्दिश्य कारणम्। स नागभवने रात्रिं तामुषित्वाप्रतापवान्। उदितेऽभ्युत्थितः सूर्य्ये कौरव्यस्य निवेश-नात्। आगतस्तु पुनस्तत्र गङ्गाद्वारं तया सह। परित्यज्यगता साध्वी उलूपी निजमन्दिरम्। दत्त्वा वरमजेयत्वंजले सर्व्वत्र भारत!। साध्या जलचराः सर्व्वे भवि-ष्यन्ति न संशयः”।

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

उलूपी [ulūpī], A Nāga princess. [She was the daughter of the serpent Kauravya. While one day she was bathing in the Ganges, she happened to see Arjuna, and being enamoured of his handsome form, she managed to have him conveyed to her home, the Pātāla, and there induced him to take her as his wife, which he, after considerable hesitation, consented to do. She bore him a son named Irāvat. When Arjuna's head was cut off by Babhruvāhana's arrow, it was with her assistance that he was restored to life; see Arjuna.]

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

उलूपी f. N. of a daughter of the नागकौरव्य(married to अर्जुन) MBh.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

--the queen of Arjuna and mother of इरावान्. फलकम्:F1: भा. IX. २२. ३२.फलकम्:/F A नागकन्या. फलकम्:F2: Vi. IV. २०. ४९.फलकम्:/F

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Ulūpī : f.: A Nāga princess (pannagī 1. 206. 18; bhujaṅgamā 1. 206. 23).


A. Early life: Daughter of Nāgarāja Airāvata (daughter not named here, but apparently identical with Ulūpī); married first to a nāga who was killed by Suparṇa; she had no child; next, given by her father as wife to Arjuna 6. 86. 6-8; her son Irāvant called a dāyāda of Arjuna 6. 86. 11; yet Irāvant described as the son fathered by Arjuna on the wife of another person (parakṣetra) 6. 86. 11 [apparently parakṣetra here intended to mean that Ulūpī was a widow when married to Arjuna; no mention in this narration of Ulūpī's amorous advance (sāhasa) to Arjuna 1. 206. 17.]


B. Meeting with Arjuna: described in the Arjunavanavāsaparvan 1. 2. 91 = 1. 206; she saw Arjuna while bathing in Gaṅgā; fell in love with him and dragged him into water; on enquiry she told Arjuna she was the daughter of the serpent (pannaga) Kauravya born in the family of Airāvata; she requested Arjuna to make her happy by uniting with her; she pleaded that he would not thereby violate his vow to observe celibacy for twelve years since, by uniting with her, he would be offering protection to the distressed and would be saving her life; Arjuna agreed to her request 1. 206. 13-33 [No mention in this narration of Arjuna's marrying her].


C. Role in Arjuna's battle with Babhruvāhana: Ulūpī enraged when Arjuna rebuked her ‘son’ Babhruvāhana for not offering a fight; she who was versed in the duties of a Kṣatriya (kṣātradharmaviśāradā 14. 78. 10), therefore broke open the earth and appeared on the scene; she introduced herself to Babhruvāhana as his mother and asked him to fight with Arjuna 14. 78. 8-13; Citrāṅgadā, mistaking Arjuna and Babhruvāhana to be dead when they fell unconscious on the ground in the armed conflict that followed, scolded Ulūpī for inciting Babhruvāhana to offer a fight; she requested Ulūpī to bring Arjuna to life, not minding the death of Babhruvāhana 14. 79. 2-7, 12-17; Babhruvāhana, on gaining consciousness scolded Ulūpī for the same reason 14. 80. 13-15; Ulūpī told Babhruvāhana that Arjuna was not really dead but was in a swoon as she had employed mohinī māyā; she asked Babhruvāhana to fight because Arjuna wanted to put his strength to test; she then thought of the saṅjīvana maṇi and asked Babhruvāhana to place it on Arjuna's chest to bring him back to consciousness 14. 81. 2, 4-7, 9-10; Arjuna, when revived, asked Ulūpī the reason for her presence on the battle-field 14. 82. 1-4; she told Arjuna that what she did was for the atonement (niṣkṛti) and pacification (śānti) through his son for his sinful act in felling down Bhīṣma in an unlawful way (adharmeṇa) 14. 82. 8-11; when Bhīṣma fell, Vasus cursed Arjuna, whereupon Ulūpī requested her father to intercede on behalf of Arjuna; Ulūpī's inciting Babhruvāhana was to release Arjuna from that curse; Arjuna expressed satisfaction at what Ulūpī had done 14. 82. 15-22; Arjuna invited Babhruvāhana to attend the Aśvamedha with his two mothers (Ulūpī and Citrāṅgadā) and took leave of his wives 14. 82. 24, 32.


D. Later life and End: She was one of those who waited on Gāndhārī 15. 1. 21; Sāmba, a Brāhmaṇa assured Dhṛtarāṣṭra on behalf of his subjects that neither Kuntī, nor Draupadī, nor Ulūpī, nor Subhadrā would do anything harmful to the people 15. 16. 20; she entered Gaṅgā when the Pāṇḍavas finally left Hāstinapura 17. 1. 25.


E. Epithets: pannagātmajā (and synonymous expressions) 14. 78. 11; 14. 79. 7, 8; 14. 79. 2, 18; 14. 82. 2; 17. 1. 25; 14. 78. 10; 14. 82. 5; nāgarājasutā (and its synonyms) 1. 206. 16; 6. 86. 6; 14. 80. 13; 1. 206. 33; 14. 81. 3; bhujagottamā 14. 80. 17; Kauravyaduhitā 14. 82. 23; Kauravyakulanandinī 14. 82. 1; jalacāriṇī 1. 206. 33; devī 14. 79. 8.


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Mahabharata Cultural Index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Ulūpī : f.: A Nāga princess (pannagī 1. 206. 18; bhujaṅgamā 1. 206. 23).


A. Early life: Daughter of Nāgarāja Airāvata (daughter not named here, but apparently identical with Ulūpī); married first to a nāga who was killed by Suparṇa; she had no child; next, given by her father as wife to Arjuna 6. 86. 6-8; her son Irāvant called a dāyāda of Arjuna 6. 86. 11; yet Irāvant described as the son fathered by Arjuna on the wife of another person (parakṣetra) 6. 86. 11 [apparently parakṣetra here intended to mean that Ulūpī was a widow when married to Arjuna; no mention in this narration of Ulūpī's amorous advance (sāhasa) to Arjuna 1. 206. 17.]


B. Meeting with Arjuna: described in the Arjunavanavāsaparvan 1. 2. 91 = 1. 206; she saw Arjuna while bathing in Gaṅgā; fell in love with him and dragged him into water; on enquiry she told Arjuna she was the daughter of the serpent (pannaga) Kauravya born in the family of Airāvata; she requested Arjuna to make her happy by uniting with her; she pleaded that he would not thereby violate his vow to observe celibacy for twelve years since, by uniting with her, he would be offering protection to the distressed and would be saving her life; Arjuna agreed to her request 1. 206. 13-33 [No mention in this narration of Arjuna's marrying her].


C. Role in Arjuna's battle with Babhruvāhana: Ulūpī enraged when Arjuna rebuked her ‘son’ Babhruvāhana for not offering a fight; she who was versed in the duties of a Kṣatriya (kṣātradharmaviśāradā 14. 78. 10), therefore broke open the earth and appeared on the scene; she introduced herself to Babhruvāhana as his mother and asked him to fight with Arjuna 14. 78. 8-13; Citrāṅgadā, mistaking Arjuna and Babhruvāhana to be dead when they fell unconscious on the ground in the armed conflict that followed, scolded Ulūpī for inciting Babhruvāhana to offer a fight; she requested Ulūpī to bring Arjuna to life, not minding the death of Babhruvāhana 14. 79. 2-7, 12-17; Babhruvāhana, on gaining consciousness scolded Ulūpī for the same reason 14. 80. 13-15; Ulūpī told Babhruvāhana that Arjuna was not really dead but was in a swoon as she had employed mohinī māyā; she asked Babhruvāhana to fight because Arjuna wanted to put his strength to test; she then thought of the saṅjīvana maṇi and asked Babhruvāhana to place it on Arjuna's chest to bring him back to consciousness 14. 81. 2, 4-7, 9-10; Arjuna, when revived, asked Ulūpī the reason for her presence on the battle-field 14. 82. 1-4; she told Arjuna that what she did was for the atonement (niṣkṛti) and pacification (śānti) through his son for his sinful act in felling down Bhīṣma in an unlawful way (adharmeṇa) 14. 82. 8-11; when Bhīṣma fell, Vasus cursed Arjuna, whereupon Ulūpī requested her father to intercede on behalf of Arjuna; Ulūpī's inciting Babhruvāhana was to release Arjuna from that curse; Arjuna expressed satisfaction at what Ulūpī had done 14. 82. 15-22; Arjuna invited Babhruvāhana to attend the Aśvamedha with his two mothers (Ulūpī and Citrāṅgadā) and took leave of his wives 14. 82. 24, 32.


D. Later life and End: She was one of those who waited on Gāndhārī 15. 1. 21; Sāmba, a Brāhmaṇa assured Dhṛtarāṣṭra on behalf of his subjects that neither Kuntī, nor Draupadī, nor Ulūpī, nor Subhadrā would do anything harmful to the people 15. 16. 20; she entered Gaṅgā when the Pāṇḍavas finally left Hāstinapura 17. 1. 25.


E. Epithets: pannagātmajā (and synonymous expressions) 14. 78. 11; 14. 79. 7, 8; 14. 79. 2, 18; 14. 82. 2; 17. 1. 25; 14. 78. 10; 14. 82. 5; nāgarājasutā (and its synonyms) 1. 206. 16; 6. 86. 6; 14. 80. 13; 1. 206. 33; 14. 81. 3; bhujagottamā 14. 80. 17; Kauravyaduhitā 14. 82. 23; Kauravyakulanandinī 14. 82. 1; jalacāriṇī 1. 206. 33; devī 14. 79. 8.


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