च्यवन¦ पु॰ च्यु--ल्यु। भार्गवे ऋषिभेदे तस्य नामनिरुक्तिःभा॰ आ॰
६ अ॰ दर्शिता यथा। [Page2973-b+ 38]
“भृगोः सुदयिता भार्य्या पुलोमीत्यभिविश्रुता। तस्यांसमभवद्गर्भो भृगुवीर्य्यसमुद्भवः। अस्मिन् गर्भेऽथसम्भूते पुलोमाया भृगूद्वहात्। समये समशीलिन्यांधर्मपत्न्यां यशस्विनः। अभिषेकाय निष्क्रान्ते भृगौधर्मभृतां बरे। आश्रमं तस्य रक्षोऽथ पुलोमाऽभ्याज-गाम ह। तं प्रविश्याश्रमं दृष्ट्वा भृगोर्भार्य्यामनि-न्दिताम्। हृच्छयेन समाविष्टो विचेताः समपद्यत”।
५ अ॰ इत्युपक्रमे
“अग्नेरथ बचः श्रुत्वा तद्रक्षः प्रजहार ताम्। ब्रह्मन्। वराहरूपेण मनोमारुतरंहसा। ततः स गर्भो निवसन् कुक्षौ भृगुकुलोद्वहः। रोषान्मातुश्च्युतः कुक्षेश्च्यवनस्तेन सोऽभवत्। तं दृष्ट्वामातुरुदराच्च्युतमादित्यवर्च्चसम्। तद्रक्षो भस्मसाद्भूतंपपात परिमुच्य ताम्। सा तमादाय सुश्रोणी ससारभृपुनन्दनम्। च्यवनं भार्गवं पुत्रं पुलोमा दुःखमूर्च्छिता”
२ क्षरणयुक्ते त्रि॰
“यस्तु न च्यवते नित्यं यश-सा वर्चसा श्रिया। अग्निर्निश्च्यवनो नाम” भा॰ व॰
८ अ॰। भावे ल्युट्।
३ क्षरणे न॰ दुश्छ्यवनः।
च्यवन¦ n. (-नं)
1. Oozing, tricking, flowing.
2. Going, moving. m. (-नः) The name of a RISHI. E. च्यु to go, ल्यट् aff.
च्यवनः [cyavanḥ], N. of a Ṛiṣi (son of Bhṛigu, author of Rv.1.19.).
च्यवनम् [cyavanam], 1 Moving motion.
Being deprived of, loss; deprivation.
च्यवन etc. See. ib.
च्यवन mfn. moving , moved , ii , 12 , 4
च्यवन mfn. causing to move , shaking , 21 , 3 ; vi , viii , x AV. vii , 116 , 1
च्यवन mfn. promoting delivery (a मन्त्र) Sus3r. iv , 15 , 2
च्यवन m. one who causes to move , shaker RV. viii , 96 , 4
च्यवन m. N. of a demon causing diseases Pa1rGr2. i , 16 , 23
च्यवन m. (later form for च्यवान)N. of a ऋषि(son of भृगु, author of RV. x , 19 ) AitBr. viii , 21 S3Br. iv , 1 , 5 , 1 Nir. MBh. (father of ऋचीक, xiii , 207) etc.
च्यवन m. of an astronomer Na1rS. i , 3 Nirn2ayas. i , 563
च्यवन m. of a physician BrahmaP. i , 16 , 17
च्यवन m. of the author of a law-book(See. -स्मृति) Pa1rGr2. Sch. Introd.
च्यवन m. of a सप्तर्षिin the 2nd मन्व्-अन्तरHariv. ( v.l. for निश्-च्य्)
च्यवन m. of a son (of सु-होत्र, 1803 BhP. ix , 22 , 5 ; of मित्रायु, 1)
च्यवन n. motion Sus3r. i , 15 , 1
च्यवन n. the being deprived of (in comp. ) BhP. viii , 20 , 5 falling from any divine existence for being re-born as a man Jain.
च्यवन n. dying Buddh.
च्यवन n. trickling , flowing W.
च्यवन n. See. दुश्-च्यवन.
(I)--a sage फलकम्:F1: भा. VI. १५. १४.फलकम्:/F who was invited for युधिष्ठिर's राजसूय. फलकम्:F2: Ib. X. ७४. 7.फलकम्:/F Came to see कृष्ण at स्यमन्तपञ्चक. फलकम्:F3: Ib. ८४. 3.फलकम्:/F Went with him to मिथिला. फलकम्:F4: Ib. ८६. १८.फलकम्:/F Came to see परीक्षित् practising प्रा- योपवेश. फलकम्:F5: Ib. I. १९. 9.फलकम्:/F
(II)--a son of शुक्र and Paulomi; फलकम्:F1: Br. III. 1. ९२; वा. ८६. 2, २३.फलकम्:/F when he was engaged in तपस् he was covered by an anthill. His eyes were seen through two holes therein. Once सुकन्या who came there with her father saw two luminous objects in the anthill and pierced them with a thorn. This resulted in blood flowing from the eyes. The king asked the sage's pardon and offered his daughter in marriage to him. Having married a princess, the sage requested अश्विन्स् who were on a visit to him, to make him a youth. They advised him to bathe in a सिद्ध lake nearby. He thus found himself thoroughly changed. With him सुकन्या enjoyed life. Her father came there some time after and was not aware of the change in the sage's form. He took him to be a paramour and scolded his daughter. When he came to know the fact he was much pleased. In the यज्ञ performed Cyavana offered सोम to अश्विन्स् who were so far denied a share, being physicians. Indra resented this and wanted to kill Cyavana. But the latter's act was accepted by all as a precedent. फलकम्:F2: भा. IX. 3. 2-२६; Br. II. ३२. ९८; III. 8. ३१; २१-36; ६१. 2.फलकम्:/F Father of आप्रवानम् and Dadhica. फलकम्:F3: Br. III. 1. ९३.फलकम्:/F
(III)--the son of Mitreyu and father of सुदास. भा. IX. २२. 1. वा. ९९. २०७. Vi. IV. १९. ७०-71. [page१-616+ २४]
(IV)--the son of Suhotra the righteous and father of कृतिन् (कृतक-वि। प्।). भा. IX. २२. 5; वा. ९९. २१७; Vi. IV. १९. ७९.
(V)--a राक्षस residing in the third तलम् (Vitalam-वा। प्।). Br. II. २०. २८; वा. ५०. २७.
(VI)--a ऋषि and मन्त्रकृत्, cursed that the hundred sons of कृतवीर्य would meet with death. M. ६८. 9; १४५. ९२ and ९९.
(VII)--a son of भृगु; a gotrakara, and a Pravara. M. १९५. १५ and २८, २९.
(VIII)--a son of Sudhanvan. M. ५०. २४.
(IX)--a son of गोकर्ण, an अवतार् of the १६थ् dva1para. वा. २३. १७३.
(X)--the father of Sumedhas. वा. ७०. २६.
(XI)--a son of देवापि. वा. ९९. २३७.
CYAVANA : A celebrated sage of the Bhārgava dynasty.
1) Genealogy. Descending in order from Brahmā-- Bhṛgu--Cyavana.
2) Birth. Bhṛgu is the son of Brahmā born of Agni at the Brahmayajña conducted by Varuṇa. The beautiful and virtuous lady Pulomā was the wife of Bhṛgu. Even be- fore Bhṛgu married her she was being loved by the demon Pulomā and her marriage with Bhṛgu embittered him and he waited for an opportunity to kidnap Pulomā.
One day when Bhṛgu went to the river for his bath Pulomā entered the āśrama and there he found his love Pulomā being watched over by Agni. Pulomā compelled Agni to tell him the truth whether Bhṛgu had married Pulomā according to the rites enjoined by the scriptures. Agni confessed that it was not so and then Pulomā taking the shape of a hog carried away Pulomā who was then in a stage of advanced pregnancy. On the way the wife of the sage delivered and the babe dropped to the ground. Because the babe was born with a fall (Cyavana) from the womb the boy was named Cyavana. The radiance of the boy burnt the demon into ashes. Pulomā weeping profusely with tears rolling down her cheeks returned to the āśrama. Her tears ran into a river and the river got the name Vadhūsarā Bhṛgu on knowing how all happened cursed Agni saying that Agni would thereafter be an all-round eater. (eating anything and everything). (Chapters 5 and 6, Ādi Parva).
3) Penance and marriage. Even when he was very young Cyavana commenced practising austerities. He went to the forests and sat in meditation without food or sleep, oblivious to what happened outside. Years went by and Cyavana did not stir from his place. Gradually earth began to cover him and soon he was completely enveloped by earth. Creepers grew on it and birds made rests; Cyavana did not know anything about it. One day Śaryāti with his wives and children came to that forest for a picnic. Sukanyā, daughter of King Śaryāti, along with her companions separated from the King and roamed about in the forest making merry. They soon came to the place where Cyavana sat doing penance. There was an unusual radiance around the heap of earth they saw there and Sukanyā out of curiosity started striking down the earth. Then from inside came Cyavana's voice advising her not to crumble down the earth as she was doing. Sukanyā ignored the advice and searched for the source of the voice. She then saw two points of glow and taking a thorn gave two pricks at those points and left the place with her companions.
Those glow-points were the eyes of Cyavana and Cya- vana felt insufferable pain when his eyes were thus pierced through. But he neither became angry nor cursed the girl who did this havoc. Cyavana went on with his penance. But soon the country of Śaryāti began to expe- rience the bad effects of this evil-deed. People one by one in the beginning and then the whole lot were disabled from passing either urine or faeces. From men and women the disease spread to the animals also. The country was in a chaos and the subjects flocked to the palace to complain to the King. Śaryāti knew that somebody must have in a some way tormented Cyavana and enquired of each and everyone of his subjects. Whether anybody had knowingly or unknowingly given pain to Cyavana. Nobody had done so and the King was worried. Then Sukanyā ran to her father and confessed what she had done. The King ran immediately to the place where Cyavana was doing penance and striking down the earth prostrated before the sage who was sitting there sad and miserable. The King apologised to Cyavana and reques- ted him to pardon his daughter.
Cyavana then told the King that it was enough if he gave his daughter in marriage to him in expiation of the harm done. The King was shocked to hear this for Cyavana was not only ugly but now blind also. The King returned to the palace sad and worried and there was gloom over the whole palace. But Sukanyā approa- ched her father and agreed to be the wife of Cyavana. The problem was solved and the King with great reluc- tance took his daughter to the forests and gave her in marriage to Cyavana.
4) Cyavana attains eternal youth. It was the time when Indra had banned Somapāna (drinking of the yāga wine) to the Aśvinīdevas. Discontented at this they roamed about in the forests and soon came to the neighbourhood of the āśrama of Cyavana.
Sukanyā after becoming the wife of Cyavana did all she could to make her husband comfortable and happy. She would collect very sweet and tasty fruit from the forests and give him. She would bathe him in hot water. After arranging all the materials needed for the morning rites like yava, sesame, darbha and water, she would take her husband to the place of the pūjā leading him by hand. When the morning pūjā was over she would seat him in a suitable place and give him rice and fruits. After the meals she would give him pan to chew. Only after doing all these would she go to do her daily rites and that too only after obtaining her husband's permis- sion. She would finish her routine in no time to come back to her husband to see whether he was in need of anything. Then she would make arrangements for the evening pūjā and after the pūjā was over she would give him his dinner. She would eat only what was left by her husband. At night she would spread a soft bedding and lull him to sleep. Then she would take a nap lying at the foot of her husband. During summer she would fan him and during winter she would make fire to give him heat. Early morning she would take him to a dis- tant place for his excretion and after washing him would seat him in a suitable place for cleaning his teeth and face. Then the routine would start with great devotion again.
One day Sukanyā was returning from the river after her bath and on the way she came across the Aśvinīdevas. They were astounded to see such a beautiful damsel in the forest and they accosted her and requested her to select one of them as her husband. Knowing her identity they advised her to forsake her old and blind husband and come and live with one of them. She flew into a fury when she heard her husband spoken of so slightingly and by logical argument convinced them the error of their request. Then they told her thus: “You are aware we are the physicians of the devas. We can give back eyesight to your husband and make him as beautiful as one of us. We will then appear before you as three lovely young men identical in appearance and then you must select one among the three as your husband.”
Sukanyā was immensely pleased as well as surprised to hear the offer and was eager to see her husband young and beautiful. But the last condition frightened her. Anyhow she promised to give a reply after consulting her husband and ran to the āśrama to tell her husband the news. Cyavana advised her to accept the offer of the Aśvinīdevas and Sukanyā ran back to the Aśvinīdevas and brought them to her husband accepting their terms. The Aśvinīdevas took the aged and blind Cyavana along with them to the river nearby and the three plunged into the river. When they rose up after a dip the three emer- ged as young, lovely and charming triplets difficult to be distinguished from one another. When Sukanyā stood before the three to select her real husband she prayed to her goddess and the Devī gave her the power to identify Cyavana and so she correctly chose him from the three. (Saptama Skandha, Devī Bhāgavata).
5) Cyavana defeated Indra. Immensely pleased at re- gaining his eyesight and youth Cyavana asked the Aśvinī- devas what they wanted. The Aśvinīdevas replied that Indra had banned wine to them and they would like to have the ban lifted. Cyavana Maharṣi immediately commenced a Somayāga to which were invited all the devas and the Aśvinīdevas also. When Indra saw the Aśvinīdevas standing to partake of the Soma wine he was furious and objected to the wine being given to them. Cyavana dissented and a fight ensued between Indra and Cyavana. Indra raised his weapon ‘Vajrāyudha’ to strike at Cyavana and then Cyavana made all his limbs go stiff. He then raised from the sacrificial fire a fiendish demon called Mada to kill the devas. All those present were frightened by this demon and they ran away. But Indra could not run for his limbs were stiff. Standing there he prayed to his preceptor Bṛhaspati for help and Bṛhaspati advised Indra to surrender to Cyavana. Indra bowed his head before Cyavana and prayed to be ex- cused. Cyavana was pleased and withdrawing the demon tore him into four pieces and threw one each into Dice, Hunting, Wine and Women. The devas and Aśvinīdevas then went back to heaven. (Saptama Skandha, Devī Bhāgavata. Ṛgveda, Maṇḍala 1, Anuvāka 17, Sūkta 116; Chapter 123, Vana Parva).
6) Other details.
(1) Paraśurāma once came and stayed at the āśrama of Cyavana. At that time Bhṛgu and Cyavana were in the āśrama. They blessed him and advised him to go to Kailāsa and do penance there to propitiate Śiva. It was thus that Paraśurāma happened to go to Kailāsa to do penance there. (Brahmāṇḍa Purāṇa, Chapter 62).
(2) Cyavana got a son named Pramati. This Pramati was the father of Ruru and the grandfather of Śunaka. (Chapter 5, Ādi Parva).
(3) Cyavana married Āruṣi daughter of Manu. Aurva was the son born to Āruṣi from her thigh. In descending order from Aurva were born Ṛcīka--Jamadagni-- Paraśurāma. (Chapter 66, Ādi Parva).
(4) Āstīka learnt Sāṅga Vedas from the āśrama of Cyavana. (Chapter 48, Ādi Parva).
(5) Cyavana was the guru of Bhīṣma. (Śloka 11, Chapter 37, Śānti Parva).
(6) King Yuvanāśva once went to the āśrama of Cyavana greatly worried over the lack of a descendant. Cyavana prepared some sacred water made potent with the recital of mantras to induce gestation and kept it there. Acci- dentally the King drank that water and got pregnant. The pregnancy developed without miscarriage and in due time the King gave birth to a child, the left side of his stomach bursting forth to push out the child. It was this child who became Māndhātā. (Chapter 126, Vana Parva).
(7) Cyavana was a brilliant member of the court of Brahmā. (Śloka 11, Chapter 22, Śānti Parva).
(8) Cyavana went to Pātāla (nether-world). (See under Kekaralohita).
(9) Once the august Vedaśarmā of Kauśīkagotra went to the āśrama of Cyavana lost in thought. Cyavana recei- ved him with due respect and enquired about the reason for his sorrow. Vedaśarmā then told him that the lack of a son worried him much. Cyavana then blessed him and assured him of a child soon. (Chapter 14, Padma Purāṇa).
(10) Cyavana had a daughter named Sumanas and she was married to a sage called Somaśarmā. (Chapter 14, Padma Purāṇa).
*5th word in right half of page 189 (+offset) in original book.
Vedic Index of Names and Subjects[सम्पाद्यताम्]
Cyavana, Cyavāna, are variant forms of the name of an ancient Ṛṣi, or seer. The Rigveda represents him as an old decrepit man, to whom the Aśvins restored youth and strength, making him acceptable to his wife, and a husband of maidens. The legend is given in another form in the Śatapatha Brāhmaṇa, where Cyavana is described as wedding Sukanyā, the daughter of Śaryāta. He is there called a Bhṛgu or Āṅgirasa, and is represented as having been rejuvenated by immersion in a pond--the first occurrence of a motive, later very common in Oriental literature. Another legend about Cyavāna is apparently alluded to in an obscure hymn of the Rigveda, where he seems to be opposed to the Paktha prince Tūrvayāṇa, an Indra worshipper, while Cyavāna seems to have been specially connected with the Aśvins. This explanation of the hymn, suggested by Pischel, is corroborated by the Jaiminīya Brāhmaṇa, which relates that Vidanvant, another son of Bhṛgu, supported Cyavana against Indra, who was angry with him for sacrificing to the Aśvins; it is also noteworthy that the Aśvins appear in the Śatapatha Brāhmaṇa as obtaining a share in the sacrifice on the suggestion of Sukanyā. But a reconciliation of Indra and Cyavana must have taken place, because the Aitareya Brāhmaṇa relates the inauguration of Śāryāta by Cyavana with the great Indra consecration (aindreṇa mahābhiṣekeṇa). In the Pañcaviṃśa Brāhmaṇā Cyavana is mentioned as a seer of Sāmans or Chants.
- This form is found even in the Nirukta (iv. 19), regularly in all the Vedic texts other than the Rigveda, and in the Epic.
- The Rv. has this form throughout.
- i. 116, 10;
v. 74, 5;
vii. 68, 6;
x. 39, 4.
- iv. 1, 5, 1 et seq.
- x. 61, 1-3.
- Vedische Studien, 1, 71-77;
accepted by Griffith, Hymns of the Rigveda, 2, 465.
- iii. 121-128;
Journal of the American Oriental Society, 11, cxlvi;
26, 43 et seq.
- iv. 1, 5, 13 et seq.
- viii. 21, 4;
Pischel, op. cit., 1, 75.
- xiii. 5, 12;
xix. 3, 6;
xiv. 6, 10;
xi. 8, 11.
Cf. Muir, Sanskrit Texts, 5, 243, 250-254;
Ludwig, Translation of the Rigveda, 3, 156;
Macdonell, Vedic Mythology, pp. 51, 52;
Hopkins, Journal of the American Oriental Society, 26, 43 et seq.;
Transactions of the Connecticut Academy of Arts and Sciences, 15, 56, 57.