aditi

aditi f. (-ti.)

1 The daughter of DAKṢA, wife of KAŚYAPA, and mother of the gods.

2 The earth.

3 Being entire.

E. a neg. dā to give, and diti affix, not giving pain; or a, and do to cut or break, ktic aff.

aditi (tiḥ) 2. f. The mother of
the gods; the earth.

aditi I. Tatpur. f. (-tiḥ) ¹ Entireness, the being unbroken

or unhurt. ² Exemption from defect or misery. ³ The full

or unbroken creative power of the Prajāpati. E. a neg.

and diti.

II. Bahuvr. I. m. f. (-tiḥ-tiḥ) ¹ Unbroken, unhurt.

² Free from misery, happy. ³ Pious, holy. As Bahuvr.

aditi is in the Vedas often used as an epithet of Indra,

the Maruts and Agni, but it becomes personified especially in

2. f. (-tiḥ) which in the Vedas means ¹ the earth, ² a

cow, ³ speech; but especially ⁴ Aditi, the first goddess of

the intermediate space or air, the mother of the Gods, who

at a later period was considered as the daughter of Daksha

and wife of Kaśyapa, as the sister of Agastya and as the

mother of the twelve Ādityas, of the eight Vasus, eleven

Rudras and two Aśvins, besides of the thirty-six Tushitas.

--Aditi is in a still later time also an appellative of Durgā.

3. f. du. (-tī) (In the Vedas.) Heaven and earth.

E. a priv. and diti.

III. m. (-tiḥ) A name of Mṛtyu, the god of Death;

literally: the eater or devourer. (This meaning of the word

occurs only in a commentary of an Upanishad and is rather

doubtful.) E. ad (uṇ. aff. ti?).

aditi a-diti, f. The name of a fe-

male deity, Chr. 298, 25 = Rigv. 1, 112,

25; the mother of the gods, Rām.

3, 20, 15.

1. a-diti, is, f., Ved. having nothing to give, desti-

tution; for 2. aditi, 3. a-diti, see below.

aditi 2 . aditi, is, m. (fr. rt. ad), Ved.

devourer, i. e. death; for 1. a-diti, see above.

aditi 3 . a-diti, is, is, i (rt. 4. dā or do,

dyati; for 1. a-diti, see above), not tied, free; bound-

less; unbroken, entire, unimpaired; happy; pious; (is),

f. freedom, security, safety; boundlessness, immensity;

inexhaustible abundance; unimpaired condition, per-

fection; creative power; Aditi, the mother of the

Ādityas, or of the gods; a cow; a wife; milk; the

earth; speech (as symbols of the above ideas). —Aditī,

du., Ved. heaven and earth. —Aditi-ja or aditi-

nandana, as, m. a son of Aditi, an Āditya, a divine

being. —Aditi-tva, am, n. the condition of Aditi, or

of freedom, unbrokenness, &c.

3. a-diti; add — Aditi was daughter of Dakṣa

and wife of Kaśyapa.

áditi, a. without bond or limit; infinite; as f. infinity, the endless heaven, 79¹⁹; infinity, personified as a goddess, Aditi, 75⁸. [apparently a + *diti, acct, 1304a²: diti, ‘bond,’ would be a reg. deriv. of √3dā, ‘bind,’ but does not occur as such, although there is a word díti, q. v., of quite different mg and origin.]

aditi a. [na dīyate khaṃḍyate badhyate bṛhattvāt, do-ktic] Free, not tied; boundless, unlimited, inexhaustible; entire, unbroken; happy, pious (mostly Ved. in all these senses).

— tiḥ [atti prāṇijātaṃ; ad-itic]

1 Devourer i. e. death; yadyadevāsṛjata tattadattumadhriyata, sarvaṃ vā attīti tadaditeradititvaṃ Bṛ. Ār. Up.

2 An epithet of God.

— tiḥ f. [na dātuṃ śaktiḥ]

1 Inability to give, poverty.

2 [dātuṃ chettuṃ ayogyā] (a) The earth. (b) The goddess Aditi, mother of the Ādityas, in mythology represented as the mother of gods; see further on. (c) Freedom, security; boundlessness, immensity of space (opp. to the earth). (d) Inexhaustible abundance, perfection. (e) The lunar mansion called punarvasu. (f) Speech; yā prāṇena saṃbhavatyaditirdevatāmayī (śabdādīnāṃ adanāt aditiḥ Śaṅkara). (g) A cow. (h) Milk; wife (?).

— tī (dual) Heaven and earth. [aditi literally means ‘unbounded’, ‘the boundless Heaven,’ or, according to others, ‘the visible infinite, the endless expanse beyond the earth, beyond the clouds, beyond the sky.’ According to Yāska aditiradīnā devamātā, and the verse beginning with aditirdyauḥ &c. (pb) Rv. 1. 89. 16 he interprets by taking aditi to mean adīna i. e. anupakṣīṇa, na hyeṣāṃ kṣayosti iti. In the Ṛgveda Aditi is frequently implored ‘for blessings on children and cattle, for protection and for forgiveness’. She is called ‘Devamātā’ being strangely enough represented both as mother and daughter of Dakṣa. She had

8 sons; she approached the gods with 7 and cast away the 8th (Mārtaṇḍa, the sun.) In another place Aditi is addressed as ‘supporter of the sky, sustainer of the earth, sovereign of this world, wife of Viṣṇu’, but in the Mahābhārata, Rāmāyaṇa and Purāṇas, Vishṇu is said to be the son of Aditi, one of the several daughters of Dakṣa and given in marriage to Kaśyapa by whom she was mother of Viṣṇu in his dwarf incarnation, and also of Indra, and she is called mother of gods and the gods her sons, ‘aditinandanas’; See Dakṣa and Kaśyapa also].

Comp.

— jaḥ, naṃdanaḥ a god, divine being.

1 áditi f. want, indigence.

2 áditi a. boundless, unlimited, infinite; f. infinity, person, as the other of the gods.

aditi á-diti, f. want, penury.

aditi á-diti, a. infinite; f. infinity; N.
of the mother of the gods..

1. á-diti f. having nothing to give, destitution, RV.

for 2. aditi, 3. á-diti See below.

2. aditi m. (√ ad), devourer i.e. death, BṛĀrUp.

3. á-diti mfn. (√ 4. dā or do, dyati; for 1. á-diti See above), not tied, free, RV. vii, 52, 1, boundless, unbroken, entire, unimpaired, happy, RV.; VS.

á-diti f. freedom, security, safety

boundlessness, immensity, inexhaustible abundance, unimpaired condition, perfection, creative power, N. of one of the most ancient of the Indian goddesses (‘Infinity’ or the ‘Eternal and Infinite Expanse’, often mentioned in RV., daughter of Dakṣa and wife of Kaśyapa, mother of the Ādityas and of the gods)

a cow, milk, RV.

the earth, Naigh.

speech, Naigh. (cf. RV. viii, 101, 15)

á-diti f. du. heaven and earth, Naigh.

aditi

f. (-tiḥ)

1. The daughter of DAKSHA, wife of KASYAPA, and
mother of the gods.

2. The earth.

3. Being entire.

E. a neg. dā to
give, and diti affix, not giving pain; or a, do to cut or break.
ktic aff.

aditi a. [na dīyate khaṇḍyate badhyate bṛhattvāt; do-ktic] Free, not tied. ādityāso aditayaḥ syāma Rv.7.52.1. boundless, unlimited, inexhaustible; entire, unbroken; happy, pious (mostly Ved. in all these senses). -tiḥ [atti prāṇijātam; aditic] 1 Devourer i. e. death; yadyadevāsṛja tattadattumadhriyata, sarvaṃ vā attīti tadaditeradititvam Bṛi. Ār. Up.1.2.5. -2 An epithet of God. -tiḥ f. [na dātuṃ śaktiḥ] 1 Inability to give, poverty. -2 [dātuṃ chettum ayogyā] (a) The earth. (b) The goddess Aditi, mother of the Ādityas, in mythology represented as the mother of gods; see further on. (c) Freedom, security; boundlessness, immensity of space (opp. to the earth). (d) Inexhaustible abundance, perfection. (e) The lunar mansion called punarvasu. (f) Speech; yā prāṇena saṃbhavatyaditirdevatāmayī (śabdādīnāṃ adanāt aditiḥ Śaṅkara). (g) A cow. cf. ŚB. on MS.10-3-49. (h) Milk; wife (?). -tī (dual) Heaven and earth. [aditi literally means 'unbounded', 'the boundless Heaven', or according to others, 'the visible infinite, the endless expanse beyond the earth, beyond the clouds, beyond the sky'. According to Yāska aditi- radīnā devamātā, and the verse beginning with aditirdyauḥ &c. Rv.1.89.16. he interprets by taking aditi to mean adīna i. e. anupakṣīṇa, na hyeṣāṃ kṣayo'sti iti. [In the Ṛigveda Aditi is frequently implored 'for blessing on children and cattle, for protection and for forgiveness'. She is called 'Devamātā' being strangely enough represented both as mother and daughter of Dakṣa. She had 8 sons; she approached the gods with 7 and cast away the 8th (Mārtaṇḍa, the sun.) In another place Aditi is addressed as 'supporter of the sky, sustainer of the earth, sovereign of this world, wife of Viṣṇu', but in the Mahābhārata, Rāmāyaṇa and Purāṇas, Viṣṇu is said to be the son of Aditi, one of the several daughters of Dakṣa and given in marriage of Kaśyapa by whom she was the mother of Viṣṇu in his dwarf incarnation, and also of Indra, and she is called mother of gods and the gods her sons, 'Aditinandanas'; See Dakṣa and Kaśyapa also]. -Comp. -jaḥ, -nandanaḥ a god, divine being.

aditi aditi f. (dā diviser) Vd. la Nature indivise, dans son ensemble; Aditi, mère des Ādityas.

La mère de kaśyapa,

Gr. des Orphiques.

aditi- f. n. d'une divinité, mère des Āditya ; -tva- nt. essence de la déesse Aditi.

1. áditi (3. a + diti von dā, dadāti) f. Besitzlosigkeit, Nichtshaben, Elend: ditîṃ ca rā̀svādîtimuruṣya ṚV. 4, 2, 11. pìtvo bhîkṣeta vàyunā̂ni vìdvānā̀sāvivā̂sànnadîtimuruṣyet 1, 152, 6. ā vṛ̂ścyantā̀madîtaye dùrevā̂ḥ 10, 87, 18.

2. áditi (3. a + diti von dā, dyati)

1) adj.

a) ungebunden, frei: ādîtyāsò adîtayaḥ syāma ṚV. 7, 52, 1.

— b) schrankenlos, unendlich; die Schaar der Marut ṚV. 4, 3, 8. der Himmel 5, 59, 8. 10, 63, 3. besonders häufig von Agni 1, 94, 15. 7, 9, 3. sàmidhā̀ yo niśîtī̀ dāśàdadîtìṃ -dhāmâbhirasyà martyâḥ 8, 19, 14. 12, 14. 10, 92, 14. viśvêṣā̀madîtiryàjñiyā̂nā̀ṃ viśvêṣā̀matîthìrmānûṣāṇām 4, 1, 20. hier schwebt das Wort zwischen adj. und subst. wegen des Wortspiels.

— c) endlos, unerschöpflich: dùrā̀dhyò3^\ adîtiṃ srèvayânto 'cètasò vi jâgṛbhre parûṣṇīm ṚV. 7, 18, 8. mā gāmanā̂gā̀madîtiṃ vadhiṣṭa 8, 90, 15. sa parvâbhirṛtùśaḥ kalpâmānò gāṃ mā hîṃsī̀radîtiṃ vìrājâm VS. 13, 43. pī̀pāyâ dhènuradîtirṛ̀tāyà janā̂ya mitrāvaruṇā havìrde ṚV. 1, 153, 3; vgl. 2,b.

— d) ganz (akhaṇḍa) ŚABDAR. im ŚKDR.

— 2) f.

a) Ungebundenheit, Freiheit, Sicherheit: ko nô màhyā adîtayè punârdātpìtarâṃ ca dṛ̀śeyâṃ mā̀tarâṃ ca ṚV. 1, 24, 1. anā̂gasò adîtaye smāma 15. ànèho dā̀tramadîteranàrvaṃ hùve svârvadavàdhaṃ namâsvat . tadrôdasī janayataṃ jarìtre 185, 3. ā sàrvatā̂tìmadîtiṃ vṛṇīmahe 10, 100, 1. 5, 82, 6. AV. 7, 34, 1.

— b) Unendlichkeit, insbesondere die Schrankenlosigkeit des Himmels im Gegensatz zur Endlichkeit der Erde und ihrer Räume: atâścakṣāthè adîtìṃ ditîṃ ca ṚV. 5, 62, 8. adîtìrdyauradîtiràntarîkṣàmadîtirmā̀tā sa pìtā sa pùtraḥ 1, 89, 10. (devāḥ) ye stha jā̀tā adîteradbhyasparì ye pṛ̂thìvyāste mâ ìha śrûtā̀ havâm 10, 63, 2. ùrvī gavyū̂tìradîterṛ̀taṃ yàte 9, 74, 3. 1, 166, 12.

— c) der letzte Begriff personificirt ist die Göttin Aditi ( NAIGH. 5, 5.), die Mutter der Āditya's, besonders häufig bezeichnet als Mutter Mitra's, Varuṇa's und Aryaman's, der vornehmsten unter ihnen; z. B. ṚV. 7, 60, 5. 8, 47, 9. In welchem Sinne sie AV. 8, 9, 21. àṣṭaputrā genannt werden kann, da in der Wirklichkeit nur sieben Āditya's sind, lässt sich entnehmen aus ṚV. 10, 72, 8. 9 (vgl. ŚAT. BR. 3, 1, 3, 2. 3.): àṣṭau pùtrāsò adîtèrye jā̀tāstànva1^\sparî . dèvām̐ upà praitsàptabhìḥ parā̂ mārtā̀ṇḍamā̂syat .. sàptabhîḥ pùtrairadîtìrupà praitpū̀rvyaṃ yùgam . pràjāyaî mṛ̀tyavê tvàtpunârmārtā̀ṇḍamābhârat .. Vgl. u. āditya . Ihre Anrufung ist stehend verbunden mit derjenigen der Āditya's, und sie wird in der Erinnerung an die Appellativbedeutung des Wortes (s. 2,a.) besonders um ungestörte Freiheit und Sicherheit angefleht; z. B. ṚV. 8, 18, 6. 25, 10. 47, 8. 4, 25, 5. In einem späten Liede heisst sie Tochter des Dakṣa: adîtìrhyajâniṣṭà dakṣà yā dûhìtā tavâ . tāṃ dèvā anvâjāyanta bhadrā àmṛtâbandhavaḥ ṚV. 10, 72, 5. adîtī̀ rājâputrā 2, 27, 7. àvàdhraṃ jyotìradîteḥ 7, 82, 10. jyotîṣmatī̀madîtiṃ dhāràyatkṣîtìṃ svârvatī̀mā sâcete dìve dîve (Mitra und Varuṇa) 1, 136, 3. VS. 13, 18. 14, 29. NIR. 11, 22. 23. Viṣṇu's Gemahlin VS. 29, 60. In der nachvedischen Literatur heisst Aditi Mutter der Götter TRIK. 1, 1, 6. H. an. 3, 243. MED. t. 86; vgl. aditija . Sie ist die Tochter Dakṣa's und Gemahlin Kaśyapa's ŚĀK. p. 109. fgg. VP. 122. Mutter der 33 Götter, d. i. der Āditya, der Vasu, der Rudra und der Aśvin R. 3, 20, 15. Mutter der Tuṣita's oder der 12 Ādityas und der Sonne VP. 122. 348. Schwester Agastya's BṚH. DEV. in Ind. St. I, 114.

— d) 1,c. substantivirt: die Unerschöpfliche, von der milchenden Kuh, aber in der Regel nicht einfach von dem Thiere gebraucht, sondern mit symbolischen Beziehungen, NAIGH. 2, 11. ghṛ̀taṃ duhā̂nā̀madîtìṃ janā̀yāgnè mā hîṃsīḥ paràme vyôman VS. 13, 49. von der Wolke: payò na dùgdhamadîteriṣìram ṚV. 9, 96, 5. vṛṣā̀ vṛṣṇê duduhè dohâsā dìvaḥ payā̂ṃsi yàhvo adîtèradā̂bhyaḥ 10, 11, 1. VS. 3, 27. 4, 19. 30. ṚV. 6, 67, 4. Diesem Begriffe ordnen sich die zwei übertragenen Bedeutungen unter:

α) Kuh = Weib, wie auch andere Benennungen der Kuh entsprechende Uebergänge machen, eine ehrende Bezeichnung: adîtirnāthìteyaṃ brâhmaudànaṃ pâcati putrakā̀mā AV. 11, 1, 1. gṛ̀hṇātù tvāmadîtìḥ śūrâputrā (vgl. mit 14: uttîṣṭha nāri tàvasâṃ rabhasva) 11. VS. 11, 56. 57, wo aditiḥ eben so auf die Gattin des Opfernden zu beziehen ist.

— β) Kuh = Milch, die zur Mischung des Soma verwandt wird: tamâmṛkṣanta vā̀jinâmùpasthè adîtèradhî . viprâsò aṇvyā̂ dhìyā ṚV. 9, 26, 1. samī̀ rathàṃ na bhùrijôraheṣatà daśà svasā̂rò adîterùpasthà ā 71, 5. (aṃśuḥ) dadhā̂tì garbhàmadîterùpasthà ā 74, 5. vṛṣṇè yattè vṛṣâṇo àrkamarcā̀nindrà arāvā̂ṇò adîtiḥ sàjoṣā̂ḥ 5, 31, 5. ū̀rdhvo grāvā̂ bṛ̀hadàgniḥ samîddhaḥ prìyā dhāmā̀nyadîterùpasthê 10, 70, 7. Aus den Stellen, welche die Verbindung mit upasthe haben, kann für aditi die Bedeutung Erde ( NAIGH. 1, 1. H. an. 3, 242. MED. t. 86.) abstrahirt sein; vgl. auch VS. 13, 18. ŚAT. BR. 1, 1, 2, 23. 4, 5. Eben so lässt sich NAIGH. 1, 11, wonach das Wort die Bedeutung Rede oder Stimme hätte, an ṚV. 8, 90, 15. (s. u. 1, c) und 5, 31, 5. (s. oben) anknüpfen; vgl. KAṬHOP. 4, 7 : yā prāṇena saṃbhavatyaditirdevatāmayī . ŚAṂK. : śabdādīnāmadanādaditiḥ; vgl. auch weiter unten die Stelle aus der BṚH. ĀR. UP. Dem du. aditī wird NAIGH. 3, 30. die Bedeutung Himmel und Erde zugeschrieben; nach H. an. 3, 243. soll aditi auch ein Name der Pārvatī sein. BṚH. ĀR. UP. 1, 2, 5. wird aditi etym. mit ad essen zusammeng. und mit dem Tode identificirt: sa (mṛtyuḥ) yadyadevāsṛjata tattadattumadhriyata sarvaṃ vā attīti tadaditeradititvam,

1. aditi Z. 1 streiche «von dā, dadāti» und vgl. 2. diti .

1. á-diti, f., Mangel an Besitz [1. díti], Besitzlosigkeit, Dürftigkeit.

-im {298,11}; {152,6}.

-aye {913,18}.

2. á-diti, a., theils Adjectiv: keine Beschränkung [2. díti] habend, unbeschränkt in Raum, Zeit, Macht oder Fülle, theils weibliches Substantiv: Unbeschränktheit in denselben Beziehungen, am häufigsten zur Bezeichnung der Mutter der sieben Aditja's angewandt. Sie wird theils als die persönlich gedachte Unendlichkeit, häufiger aber als die unerschöpfliche Quelle des Wohlseins aufgefasst. Der adjectivische Begriff: unbeschränkt an Fülle, d. h. unerschöpflich, wird auch in substantivischem Sinne gebraucht, indem die milchende Kuh als die unerschöpfliche aufgefasst wird, und in diesem Sinne bezeichnet es auch die Milch der Kuh. Also als Adjectiv 1) schrankenlos, von den Göttern (Agni, Savitar, Soma, den Maruts, den Aditja's); 2) unendlich (im Raume); 3) unaufhörlich (in der Zeit); 4) unerschöpflich (an Fülle). Als Substantiv (fem.): 5) das Unendliche, die Unendlichkeit; 6) unvergängliches Wohlsein; 7) die Göttin Aditi, Mutter der sieben Aditja's und gewöhnlich mit ihnen, namentlich dem Mitra und Varuna, zugleich angerufen, später ({889,2}) auch als Mutter der Götter überhaupt und als Tochter des Daxa ({898,4}) aufgefasst; 8) die Milchkuh als die unerschöpfliche, meist bildlich von der Wolke; 9) die Milch als die unerschöpfliche; 10) m., als männliche Gottheit neben Mitra, Varuna.

-e [V.] 1) {94,15} (von Agni). — 7) {218,14}; {220,3}; {351,1}; {405,14}; {492,5}; {576,1}; {578,4}; {638,4}; {647,5}; {676,10. 14. 18}; {865,11}; {889,17}; {890,5}.

-is 1) von Agni {525,3} (kávis); {297,20} (substant.); Soma {668,2}. — 2) dyaús {413,8}; {889,3}. — 4) dhenús {153,3}; madás {398,11}. — 5) {89,10}. — 7) {72,9}; {94,16}; {106,7}; {107,2}; {162,22}; {191,6}; {192,11}; {218,7}; {231,6}; {238,11}; {288,18. 20}; {321,5}; {350,6}; {396,2}; {400,6}; {403,3}; {405,11}; {492,11}; {516,12. 17}; {551,9}; {556,4}; {567,2}; {576,8}; {582,6}; {609,7}; {632,14}; {638,6. 7}; {645,3. 10}; {667,9}; {793,5}; {809,58}; {837,2}; {838,8} {862,3}; {890,13}; {891,1}; {892,3. 4}; {898,4. 5. 9}; {918,11}; {958,6}. — 8) {385,5}; {508,4}. — 10) {335,3}.

-im 1) v. Agni {639,14}; {918,14}. — 3) {926,1—11} (sarvátātim). — 4) páruṣṇīm {534,8}; gā́m {710,15}. — 5) {416,8} (Gegensatz dítim). — 7) {89,3}; {106,1}; {136,3}; {321,3}; {351,3}; {396,1}; {400,3}; {423,3}; {491,1}; {492,3. 4}; {526,4}; {555,5}; {889,5. 10}.

-aye 1) sūré bṛhaté {299,8}. — 6) {24,1. 2. 15}; {436,6}. — 7) {936,4}.

-es [Ab.] 5) {898,4}.

-es [G.] 1) savitúr {598,10}. — 5) ánīkam {113,19} (uṣā́s). — 6) dātrám {185,3}. — 7) vratám {166,12}; putrās {219,3}; putrás {338,4}; putrám {557,2}; putrā́s {576,5}; putrā́sas {638,5}; {898,8} (aṣṭaú); {1011,3}; jātā́s {889,2}; vratā́ni {603,7}; ánāgān {308,4}; upásthāt {604,7}; yahvas {837,1}. — 8) naptī́s {781,3}; ṛtám {786,3}; páyas {808,15}. — 9) {738,1}; {783,5}; {786,5}; {831,7}; {896,7} (überall: ádites upásthe).

-ayas 1) {568,1} (ādityā́sas).

1. áditi f. Mangel an Besitz , Dürftigkeit.

2. áditi

— 1) Adj. schrankenlos , ungebunden , unendlich ; unaufhörlich , unerschöpflich.

— 2) f.

— a) Ungebundenheit , Unendlichkeit , Unvergänglichkeit.

— b) personificirt als Mutter der Āditya. Später Mutter aller Götter.

— c) Milchkuh.

— d) Milch.

— e) Weib.

— f) Bez. des Todes ŚAT. BR. 10,6,5,5.

— g) *Erde.

— h) *Rede , Stimme.

— i) *Du. Himmel und Erde.

1. áditi f. Mangel.

2. áditi schrankenlos, unendlich; f. Unendlichkeit; N der Göttermutter.

aditi;
ditiraditirdanukadrūnikaṣāvinatāśca mātaraḥ proktāḥ .
daityasuradānavoragapiśitāśanapakṣirājānām .. 119 ..
1.1.1.119

aditi strī na dīyate khaṇḍyate bṛhattvāt do—ktic na0 ta0 .
dātuṃ chettuṃ na yogyāyāṃ pṛthivyām “cakṣuraditāvasanamiti”
tā0 brā0 “aditau pṛthivyāmiti” bhāṣyam . vāci
nirukta0 . ditirdanujamātā virodhārthe na0 ta0 . tadviro-
dhinyāṃ devamātari “prajajñire mahābhāgā dakṣakanyāstrayodaśa .
aditirditirdanuḥkālā danāyuḥ siṃhikā tathā . krodhā
prādhā ca viśvā ca vinatā kapilā muniḥ . kadruśca
manujavyāghra! dakṣakanyaiva bhārateti” bhāratam ādipa0 .
etā eva kaśyapāya dakṣeṇa dattā yathoktaṃ tatraiva “dakṣastva-
jāyatāṅguṣṭhāddakṣiṇādbhagavānṛṣiḥ brahmaṇaḥ pṛthivīpāla!
śāntātmā sumahātapāḥ . vāmādajāyatāṅguṣṭhādbhāryyā tasya
mahātmanaḥ . tasyāṃ pañcāśataṃ kanyāḥ sa evājanayat prabhuḥ .
dadau sa daśa dharmmāya saptaviṃśatimindave . divyena
vidhinā deva! kaśyapāya trayodaśeti” aditiradīnā-
devamāteti niru0 . taddevatāke punarvasunakṣatre .
atti prāṇijātam ada—itic . sarvanāśake mṛtyau,
parameśvare ca pu0 . “sa yadyadevāsṛjata tattadattumadhriyata
sarvaṃ vā attīti tadaditeradititvam, sarvasyaitasyāttā bhavati
sarvamasyānnaṃ bhavati ya evametadaditeradititvaṃ vede” ti
bṛ0 u0 ditiḥ khaṇḍanam . tacchūnye akhaṇḍe .
“kṣatriyāsi yajñiyāsyaditirasīti” yaju0 “aditira-
khaṇḍiteti” vedadīpaḥ .

Aditi¹, one of the thirteen daughters of Dakṣa, who were

married to Kaśyapa; by him she is mother of the twelve

Ādityas. § 87 (Aṃśāv.): I, 65, 2520.—§ 88 (do.): 65,

2522.—§ 120 (do.): 66, 2600.—§ 190 (Pāṇḍavotp.): 123,

4795.—§ 253 (Haraṇāhar.): 221, 8040.—§ 270 (Lokapālas.):

II, 11, 456 (in the palace of Brahmán).—§ 317 (Arjunā-

bhigamanap.): III, 12, 484.—§ 413 (Tīrthayātrāp.): III,

135, 10694 (at the Maināka mountain she in order to have

a son “cooked that food,” according to Nīl. “brahmaudanam

for the Sādhyas,” quoting Taitt. S. 6. 5. 6. 1, cf. XII, 13218—9,

infra).—§ 515 (Ghoṣayātrāp.): 254, 15264.—§ 524

(Viṣṇu): 272, 15839 (she bore Viṣṇu after having been

pregnant 1000 years).—§ 548 (Āraṇeyap.): 315, 17461.—

§ 561 (Yānasandhip.): V, 48, 1887 (Naraka Bhauma in

Prāgjyotiṣa having robbed her ear-drops set with jewels, they

are reconquered by Kṛṣṇa).—§ 564 (Mātalīyop.): 98, 3534;

104, 3689.—§ 565 (Gālavac.): 117, 3971.—§ 608 (Karṇap.):

VIII, 68, 3393.—§ 615u (Skanda): IX, 45, 2515 (devamātā:

present at the anointing of Skanda).—§ 637 (Rājadh.): XII,

43, 1504 (Adityāḥ saptadhā tvan tu purāṇe garbhatāṃ gataḥ,

i.e. Kṛṣṇa; explained by Nīl. to mean, (a) two births,

viz., the Āditya Viṣṇu and the Dwarf, from Aditi herself,

and (b) Pṛśnigarbha, the three Rāmas, and Kṛṣṇa, from

Pṛśni and other manifestations of Aditi; it, however, seems

more probable that here is an allusion to the older conception

of seven Ādityas); 47θ, 1626 (hiraṇyavarṇaṃ yaṃ garbham

Aditir Daityanāśanaṃ ekaṃ dvādaśadhā jajñe, tasmai Sūryāt-

mane namaḥ, i.e. Kṛṣṇa).—§ 664 (Mokṣadh.): 207, 7543;

340, 12945, 12955.—§ 717 (Nārāyaṇīya): 343, 13218—19:

“Aditi cooked food for the gods, hoping that, having eaten it,

they would kill the Asuras; there Budha…said to her,

‘Give me alms’; she, saying that it was only to be eaten by

the gods, gave him nothing, wherefore he cursed her, saying

that she would have a pain—vyathā—in her womb; in the

second birth—as an egg—of Vivasvat, the egg of his mother

Aditi was killed” (so B.); therefore Vivasvat Śrāddhadeva

became Mārttaṇḍa. Cf. also § 746 (Ānuśāsanik.): XIII, 83,

3904, v. infra.—§ 719 (Ānuśās.): 1, 55 (Vasavo 'ditiḥ, v.

Āditya⁴).—§ 746 (do.): XIII, 83, 3904 (she is said to have,

in the devayuga, when pregnant with Viṣṇu, exercised self-

tortures, standing on one foot in order to have a son).—§ 768

(do.): 146, 6752 (Kaśyapasya).—Cf. Devamātṛ, Śiva.

Aditi², the same identified with a sickness demon. § 522

(Manuṣyagrah.): III, 230, 14482 (Aditiṃ Revatīṃ prāhur,

grahas tasyās tu Raivataḥ|so' pi bālān mahāghoro bādhate vai

mahāgrahaḥ).

Aditi³, the same conceived as a manifestation of Śiva (q.v.,

1000 names²).

Aditi (I) — a daughter of Dakṣa and a wife of Kaśyapa.¹

Mother of Vāmana-Hari and other gods.² Was much con-

cerned at the evacuation of Amarāvati by gods, and informed

her husband of her grief. Kaśyapa consoled her saying that

it was all Hari's māyā and everything would be rectified by

His aid. Asked to the means of approaching Hari, Kaśyapa

taught her the Payovrata. Observed the vrata for twelve

days as directed. Hari heard her prayers, promised to be

born in her womb to protect her sons, and desired that she

should keep it a secret. She soon waited on Kaśyapa and

became pregnant with Hari. Then Hari was praised by

Brahmā.³ Birth of the Lord described.⁴ Changed before

her into a boy-brahmacārin.⁵ Worshipped for food and

other things, while her sons the Ādityas are prayed to for

attainment of heaven.⁶ Her desire was fulfilled by Vāmana.

Pleased with his anointing, gods sent their praises to Aditi

on the exploits of Vāmana.⁷ Kṛṣna took back the Kuṇḍalas

which had been taken away by Naraka, and Satyabhāmā

in her Lord's company bowed to Aditi and handed over the

Kuṇḍalas. At this Aditi embraced her daughter-in-law.⁸

Prajāpati caused the tejas of the aṇḍam in her garbha,

and removing it at the request of gods, made it into two

pieces, and finding it weak, placed it on the lap of the Sun-

god (Mārtāṇḍa): given to dharma.⁹ A part of Mother Earth.¹⁰

A mother goddess.¹¹ Worshipped in housebuilding.¹²

Mother of the 12 Ādityas the former Jayadevas.¹³ Known

for strength.¹⁴ [Footnote] 1) Bhā. IX. 1. 10; VI. 6. 25; Br. II. 33. 17; III. 3. 56, 117;

71. 200; Vi. I. 15. 124; III. 1. 42. [Footnote] 2) Bhā. VIII. 13. 6; VI. 6.

38-39; VI. 18. 9; X. 3. 42; M. 172. 5; 178. 20; Vā., 96. 196;

97, 23. [Footnote] 3) Bhā. VIII. ch. 16 & 17. [Footnote] 4) Bhā. VIII. 18. 1-11;

Br. III. 72. 22; 73. 75. [Footnote] 5) Bhā. VIII. 18. 12. [Footnote] 6) Ib. VIII. 18. 13-19;

II. 3. 4; M. 171. 55-8. [Footnote] 7) Ib. VIII. 23. 4, 21, 27; M. 244. 9-48; 245. 63;

246. 58. [Footnote] 8) Bhā. X. 59. 38; Ib. [65 (v) 6-10]; Vi. V. 29. 11, 35;

30 (whole). [Footnote] 9) Br. III. 7. 277-94, 465. [Footnote] 10) Br. III. 71. 238; M. 6.

1. 5; 11. 2; 47. 9; 146. 18; 154. 351; 171. 29. [Footnote] 11) M. 179. 15. [Footnote] 12) M. 253. 27. [Footnote] 13) Br. III. 4. 34; Vā. 66. 55; 60. 65. [Footnote] 14) Vā. 69. 92.

Br. II. 13. 79.

Aditi (II) — born of Dakṣa and son was Vivasvān.

Vi. IV. 1. 6.

ADITI . 1) Genealogy. Kaśyapa, grandson of Brahmā and

son of Marīci married Aditi, daughter of Dakṣaprajā-

pati. Aditi had twelve sisters: Diti, Kālā, Danāyus,

Danu, Siṃhikā, Krodhā, Pṛthā, Viśvā, Vinatā, Kapilā,

Muni and Kadrū. (Mahābhārata, Ādi Parva, Chapter

65, Verse 12). Devas are sons born to Kaśyapa by Aditi

and hence they are known as Āditeyas also. Kaśyapa

married all the thirteen sisters including Aditi, and

all living beings owe their origin to them. (See Kaś-

yapa).

2) Descendants. 33 sons were born to Aditi. 12 of them

are called Dvādaśādityas, viz. Dhātā, Aryamā, Mitra,

Śakra, Varuṇa, Aṃśa, Bhaga, Vivasvān, Pūṣā, Savitā,

Tvaṣṭā and Viṣṇu. Amongst the other 21 sons are the

11 Rudras and 8 Vasus. (See M.B. Ādi Parva,

Chapter 65, Verse 15).

3) Main incidents. 1. How Mahāviṣṇu was born as the

son of Aditi. The Mahābhārata and the Rāmāyaṇa

refer to a story about the birth of Mahāviṣṇu as the

son of Aditi. Viṣṇu entered the womb of Aditi as

Vāmana (Dwarf). This story was related by the sage

Viśvāmitra to the boys Rāma and Lakṣmaṇa while

they were accompanying the sage in the forest. When

they entered Siddhāśrama Viśvāmitra pointed to the

latter that the Āśrama was sacred, because Mahāviṣṇu

had stayed there for long as Vāmana. The Devas

induced Mahāviṣṇu to obstruct the sacrifice (yāga)

being performed by Emperor Mahābali, son of

Virocana. At that time Aditi, the wife of Kaśyapa

was doing penance so that Mahāviṣṇu might be born

as her son, and accordingly he entered her womb.

1000 years later she gave birth to Viṣṇu, and that child

was known as Vāmana. (See Vāmana; also M.B.

Vana Parva, Chapter 272, Verse 62, Anuśāsana Parva,

Chapter 83, Verses 25 and 26, as also Vālmīki Rāmā-

yaṇa, Canto 29).

2. Rebirth of Aditi. Once Kaśyapa made all arrange-

ments to perform a sacrifice (yāga). Having failed to

get the suitable cow for it, he stole Varuṇa's cow and

conducted the yāga. Not only that, Kaśyapa refused

to return the cow even after the yāga was over.

Varuṇa in hot anger rushed to Kaśyapa's hermitage.

Kaśyapa was absent, and his wives, Aditi and Surasā

did not treat Varuṇa with due respect. The enraged

Varuṇa cursed them to be born in Gokula. He also

complained about the matter to Brahmā. Brahmā told

Kaśyapa: “Since you, a learned person, have stolen

the cow, may you along with your wives be born in

Gokula and tend cows”. Accordingly Kaśyapa and

his wives, Aditi and Surasā, were born respectively as

Vasudeva, Devakī and Rohiṇī in Gokula in the 28th

Dvāpara yuga. (This story has been told by Vyāsa

to Rājā Janamejaya). (Devībhāgavata, Skandha 4).

3. Aditi in prison. Devakī is Aditi reborn. There was

reason for Devakī being imprisoned on the orders of

Kaṃsa. When Kaśyapa was living in an Āśrama with

Aditi and Diti he was so much pleased with the

services of Aditi that he asked her to beg for any

boon she wished. Accordingly she prayed for an

ideal son. The boon was readily granted, and Indra

was the son thus born to her. The birth of Indra

engendered jealousy in Diti towards Aditi, and she

also demanded a son equal to Indra. Kaśyapa obliged

Diti also. As Diti advanced in pregnancy and her

beauty also increased Aditi got jealous of the former

and she called her son Indra and told him that unless

something was done in time, Diti would deliver a

child equal to him (Indra) thus relegating him pro-

bably to the place of second Deva. Thus admonished

by his mother the artful Indra approached Diti and

told her: “Mother, I have come to serve you”. Diti

was greatly pleased. Indra's services drove Diti to

sleep very quickly, and Indra used the opportunity

to enter the womb of Diti and cut into 49 pieces the

child with his weapon, the Vajra. The child in the

womb began crying on receiving cuts with Vajra when

Indra asked it not to cry. (Mā ruda, don't cry) and

so the child got out of Diti's womb as 49 Mārutas

(winds). Then did Diti wake up and cursed Aditi as

follows: “Your son did treacherously kill my

offspring in the womb itself. So he will forfeit the

three worlds. You were responsible for the murder of

my child. You will, therefore, have to spend days in

prison grieving over your children. Your children also

will be annihilated”. Because of this curse of Diti,

Indra once lost Devaloka and had to live elsewhere,

and Nahuṣa functioned, for a time as Indra. (See

Nahuṣa). In the 28th Dvāpara yuga Aditi trans-

formed as Devakī had to be a captive of Kaṃsa, and

Kaṃsa killed her children by dashing them on the

ground. (Devībhāgavata, Skandha 4).

4. Narakāsura stole the earrings of Aditi. Narakāsura, who

turned out to be a curse and menace to the three worlds

consequent on the boon he got from Viṣṇu, attacked

Devaloka once, and carried off Indra's royal umbrella

and Aditi's earrings. Mahāviṣṇu incarnated himself as

Śrī Kṛṣṇa, killed Narakāsura in battle and got back the

earrings etc. (M.B. Udyoga Parva, Chapter 48, Verse

80; Sabhā Parva, Chapter 38, Verse 29; Bhāgavata

Daśama Skandha).

5. Mahāviṣṇu became seven times son to Aditi. Once, de-

sirous of having children Aditi cooked food (rice)

sitting herself in the entrails of Mount Mynaka (M.B.

Āraṇya Parva, Chapter 135, Verse 3). Dharmaputra,

in the course of singing the glories of Lord Kṛṣṇa after

the great war refers to Viṣṇu having taken birth

seven times in the womb of Aditi. (M.B. Śānti Parva,

Chapter 43, Verse 6).

6. Budha cursed Aditi. A story in the Mahābhārata

refers to Budha's once cursing Aditi. The ever increas-

ing power of Asuras made the Devas anxious. Aditi,

the mother of the Devas decided to send them all to

annihilate the Asuras. She had finished cooking food

for her sons, and lo! there appeared before her Budha

and asked for food. Aditi asked him to wait pending

her sons taking their food hoping that there would be

some food left after that. This caused Budha to lose

his temper and he cursed her that (Aditi) she would

become the mother of Vivasvān in his second birth

as Aṇḍa, when she would suffer pain in her abdomen.

(M.B. Śānti Parva, Chapter 34, Verses 96-98).

7. Former birth of Aditi. During the former years

(period) of Svāyambhuva Manu the Prajāpati called

Sutapas, along with his wife Pṛśni did Tapas for

12000 years. Then Mahāviṣṇu appeared before them,

and Pṛśni prayed for a son like Viṣṇu himself, and

Mahāviṣṇu was born as her son named Pṛśnigarbha.

This story is related by Śrī Kṛsna to his mother on

his birth as the son of Vasudeva. (Bhāgavata, Daśama

Skandha, Chapter 3).

She, who became the wife of Prajāpati as Pṛśni before

Svāyambhuva Manu, and was born again as Devakī,

the wife of Vasudeva is one and the same person.