Aja : in Kālidāsa’s Raghuvamsha, a king who was chosen as husband by Indumati, sister of king Bhōja of Vidarbha.
... physical features of Aja. This typical harmony of features in Aja becomes conspicuous when the poet points out that after coming near Raghu's son, i.e., Aja, Indumati stopped from going any further, for Aja was flawless in all his limbs sarvāvayavānavadya (VI.69). And then we see what Sunanda, the lady escort of Indumatī, has to say in praise of their anticipated union — the union of Aja with Indumatī... the most eligible suitors. Aja was so handsome and attractive that in the lofty hall, where Indumatī was to make her choice, other suitors immediately lost hope about their own success in winning over Indumatī, when "they saw Aja who seemed the God of Love, restored to his original form by Siva, who had yielded to Rati's prayers." (VI.2) The poet's description of Aja at the swayamvara: ... of gold fell into the very inside of the treasure-house. - Canto V. 26, 29 Kautsa's blessings bestowed Raghu with a son, who was named Aja. As the son was born in the early morning hours, known as Brahma's hour, he was named Aja (unborn, existing from all eternity), after Brahman himself (Canto V. 36). What is most significant however about the great hero, viz., Raghu, is that he ...
... Kālidāsa. Hence, one has to concede most unwillingly perhaps, that in this respect, it remains an incomplete work. Regarding the kings mentioned in this great work, only a few like Dilīpa, Raghu, Aja, Daśaratha and Rāmā were most conspicuous. The kings coming afterwards were not so important, after all; the last one mentioned in Canto XIX was not only insignificant, he was inglorious too, as a matter... the unfolding of an ingenious plot. 22 Looking to the poem itself, we find that the first three cantos deal with Dilīpa; cantos three to eight are on Raghu and cantos five to eight speak of Aja.... Cantos nine to fifteen are similarly dominated by Rāma though canto nine describes Daśaratha "but there too, the end clearly shows that it is Rāma that the poet had in mind." 23 The episode... palm-forests, as also in the description of the Page 34 confluence of Ganga and Yamunā at Allahabad, and in the episode of Indumatīsvayamvara (the description where Indumati selects Aja amidst the prospective candidates coming for marriage from all over India) too, but much more so in the episode of 'Raghudigvijaya', the description of Raghu conquering the whole of India in all directions ...
... Ambansa was the son of Prasusruva. (32) Nahusa of unfailing prowess was, the son of Ambansa, while Nābhāga was the supremely pious son of Nahusa. (33) Both Aja and Suvrata were the sons of Nābhāga and the pious King Daśaratha was the son of Aja. (34) You are his eldest son known all round by the name of Rama; therefore accept this kingdom of your own and look after the world, 0 protector of men! (35) ...
... episodes have been selected for this compilation, — just enough to introduce to the reader a few glimpses of the idealism of the heroic qualities of kings like Dilipa, Aja, and Sri Rama. The victory of Raghu, the lamentation of Aja, the hunting expedition of Dashratha and four chapters devoted to Sri Rama may be regarded as perhaps the best portions of Raghuvamsham. In all the works of Kalidasa ...
... revolt of all that was artistic within us. Could anything be more gross, earthy, un-Indian and addressed purely to the eye than his "Descent of Ganges", or more vulgar and unbeautiful than the figure of Aja in the "Death of Indumati", or more soulless and commonplace than the "Ahalya", a picture on a level with the ruck of the most ordinary European paintings for the market by obscure hands? Some of these ...
... incarnates as an Avatar and embraces the ready soul. But, and quite understandably, it is generally the initiator-aspect alone that we associate with the Guru. In the one we see the unborn disciple, aja , entering into spiritual life and in the other the already realised soul, pakva , living in the white radiance of the Benign. What does the Guru do? He accepts the responsibility of the Shishya ...
... Rudras, Vasus. (2) Visve Devah. (3) Indra and the Maruts. (4) Twashtri, the “Gna”s, Bhaga, Brihaddiva, Rodasi, Pusha, Purandhi (Suryâ), A¸cwins. (5) Day & Night, Earth & Heaven. (6) Ahir Budhnya, Aja Ekapad, Trita, Ribhuksha, Savitri, Apam Napat. (7) Visve Devah. त्रिवयाः [ Several blank lines ] शमि उद्यम् in the sense of rising or raising up. The Chariot fashioned The Deva ...
... Sambhava'. Bankim decided that ' Raghuvansha ' must have been a later composition. In support of his contention he referred to two slokas : One in Rati Vilap (Kumar Sambhava) and the other in Aja Vilap in Raghuvansha . He argued Page 116 that in the former the expression of grief was that of a young man, while the latter shows a more mature temperament. Sri Aurobindo ...
... minn evakashe striyam ajagama UmamHaimavatim, “In that same sky he came to the Woman, Uma, daughter of Himavan”,—that he is able to learn the thing which he seeks. The Stri, Page 36 the Aja or unborn Female Energy, is the executive Divinity of the universe, the womb, the mother, the bride, the mould & instrument of all joy & being. The Veda also speaks of the gnah, the Women,—feminine powers ...
... her cows of rosy light." The second of the phrases occurs again in another hymn (1,124,11): "she yokes her host of the ruddy cows," yunkte gavāṁ aruṇānām ānīkam. The Rigveda employs too the word aja, meaning 'goat', as a chariot-pulling animal. The God Pushan, the Increaser, is given a chariot whose yoke the goats take upon them (1,138,4). At one place, in a flight of vision, we get even birds: ...
... 368-9, 379, 403 Ahura Mazda, 166, 282, 321, 400-403, 419 Aila kingdom, 163-4 Airiyānam vaējo, 270, 271, 277 Aitareya Brāhmaṇa, 296, 298 Ajas, 356, 357 aja 251 a-karman, 309, 376 Alamgirpur, 246 Alei valley, 209, 322, 325 Alinas, 355 Allchin, Bridget and Raymond, 222, 224, 237, 245, 253, 254 Allchin ...
... question with which we started, we can say now that the birth of a soul is not like the birth of a living being or organism, that is to say, it does not happen at a given point of time. A soul is truly aja, unborn; it was always there imbedded as the element of secret consciousness in the bosom of the inconscient material Nature. Only it grew out, manifested itself, attaining gradually an individuality ...
... the sacrifice did the Gods perform the sacrifice; such were the primal laws. ¹ Horses = vital energy; cows=light-energy; either kind = mixture of the two, e.g., mental energy; goat = aja = (lit.) unborn; the primal or pristine energy, that of Mother. ² The Supreme Consciousness sacrificed Himself, descended into Matter and became the Inconscient. Page 142 ...
... both against the Aryans in the west and the non-Aryans in the east". 9 In fact, even the non-Aryanism of the eastern tribes is uncertain. For, Pusalker qualifies his first statement by saying: "The Ajas, Sigrus, and Yakshus were probably the eastern people. They are generally regarded as non-Aryan." 10 Be that as it may, the Vrichīvants are among names whose Aryanism is indubitable. Even if ...
... Aila outflow, 15, 16 Airiyānam vaējo, 12, 17, 77, 82, 83 Aitareya Brāhmaṇa, 86, 115 Aiyar, R. Swaminatha, 30, 43 Aiyar, T. ParamaŚiva, 81 Ajas, 117 Akkad, 88 Akkadian syllabary, 32 Albright, W.F., 23fn. Allchin, Bridget and Raymond, 6, 7, 22, 69, 125 Alpine, 20, 68 Altekar, A.S., 93 Ambala ...
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