ऋष्यशृङ्ग
यन्त्रोपारोपितकोशांशः
[सम्पाद्यताम्]कल्पद्रुमः
[सम्पाद्यताम्]
 पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
ऋष्यशृङ्गः, पुं, (ऋष्यस्य मृगस्य शृङ्गमिव शृङ्ग- मस्य ।) मुनिविशेषः । स तु विभाण्डकसुतः । तस्य भार्य्या लोमपादराजकन्या शान्ता । इति रामायणम् ॥ (“मान्यो मुनिः स्वां पुरमृष्यशृङ्गः” । इति भट्टिः । १ । १० ॥ अस्य जन्मनः प्रभृति विवरणमुच्यते ।
वाचस्पत्यम्
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
ऋष्यशृङ्ग¦ पु॰ ऋष्यस्य मृगभेदस्य शृङ्गमिव शृङ्गमस्य। विभा-ण्डकमुनिपुत्रे लोमपादराजकन्यायाः शान्तायाः पत्यौऋषिभेदे तस्योत्पत्त्यादि भा॰ व॰
११
० अ॰ उक्तं यथा। [Page1456-b+ 38]
“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 दृष्टपूर्ब्बोऽन्यः 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![Page1457-a+ 38] 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।
शब्दसागरः
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
ऋष्यशृङ्ग¦ m. (-ङ्गः) The name of a holy sage celebrated in the first book of the Ramayana.
Purana index
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
(I)--a sage of the eighth मन्वन्तर। भा. VIII. १३. १५; Vi. III. 2. १७.
Purana Encyclopedia
[सम्पाद्यताम्]|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
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. Conse- quently 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 wo- man 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 enter- ed 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 Kau- salyā 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).
_______________________________
*6th word in left half of page 652 (+offset) in original book.