शेष

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

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

शेषम्, क्ली, (शिष्यते यदिति । शिष + घञ् ।) प्रसादः । इति मेदिनी । षे, २८ ॥

शेषः, पुं, (शेषति सङ्कर्षतीति । शिष हिसायाम् + अच् ।) सङ्कर्षणः । स तु बलदेवः । (यथा, माघे । २ । ६८ । “निशम्य ताः शेषगवी रभिधातुमधोक्षजः । शिष्याय बृहतां पत्युः प्रस्तावमादिशत् दृशा ॥” शिष वधे + भावे घञ् ।) वधः । अनन्तः । स च सर्पराजः । इति मेदिनी ॥ (यथा, कुमारे । ३ । ३ । व्यादिश्यते भूधरतामवेक्ष्य कृष्णेन देहोद्वहनाय शेषः ॥”) तस्य ध्यानं यथा, -- “फंणासहस्रसंयुक्तं चतुर्ब्बाहुं किरीटिनम् । नवाम्रपल्लवाकारं पिङ्गलश्मश्रुलोचनम् ॥ पीताम्बरधरं देवं शङ्ग्वचक्रगदाधरम् । कराग्रे दक्षिणे पद्मं गदां तस्याप्यधःकरे । दधानं सर्व्वलोकेशं सर्व्वाभरणभूषितम् । क्षीराब्धिमध्ये श्रीमन्तमनन्तं पूजयेत्ततः ॥” इति भविष्यपुराणम् ॥ गजः । नागः । स्वीकृतेतरवस्तु । इत्यजयपालः ॥ भगवतो द्वितीया मूर्त्तिः । यथा, -- “एका भगवतो मूर्त्तिर्ज्ञानरूपा शिवामला । वासुदेवाभिधाना सा गुणातीता सुनिष्कला ॥ द्वितीया कालसंज्ञान्या तामसी शेषसंज्ञिता । निहन्ति सकलांश्चान्ते वैष्णवी परमा तनुः ॥” इति कौर्म्मे ४८ अध्यायः ॥ शेषशयनप्रकारो यथा, -- “अनन्तस्तत्र गत्वा तु यत्र क्षीरोदसागरः । तत्र स्वयं श्रिया युक्तं सुषुप्सन्तं जनार्द्दनम् ॥ तस्योपधानमकरोदनन्तो दक्षिणां फणाम् । उत्तरां पादयोश्चक्रे उपधानं महाबलः । तालवृन्तं तदा चक्रे स शेषः पश्चिमां फणाम् ॥ स्वयन्तु बीजयामास शेषरूपी जनार्द्दनम् ॥ शङ्खं चक्रं नन्दकासिमिषुधी द्वे महाबलः । ऐशानयाथ फणया स दध्रे गरुडं तदा ॥ गवां पद्मञ्च शार्ङ्गञ्च तथैव विविधायुधम् । यानि चान्यानि तस्यासन्नाग्ने य्या फणया दधौ ॥ एवं कृत्वा स्वकं काय शयनीयं तदा हरेः । भूतभव्यजगन्नाथं परापरपतिं हरिम् ॥ दधार शिरसानन्तः स्वयमेव स्वकां तनुम् । एवं ब्रह्मदिनस्यैव प्रमाणेन निशां हरिः । सन्ध्याञ्च समधिप्राप्य शेते नारायणोऽव्ययः ॥” इति कालिकापुराणे २७ अध्यायः ॥

शेषः, पुं, क्ली, (शिष्यते इति । शिष + घञ् ।) उपयुक्तेतरवस्तु । इति मेदिनी ॥ शेषोऽवशिष्ट- मवशिष्टता च शेषः शेषञ्चे त्यादि । अनन्ते तु शेषः पुंलिङ्ग एव शिष्टप्रयोगात् । उक्तादन्यः शेषः यथा । शङ्खपद्मौ निधिवाचकौ पुलिङ्गौ जलजे तूभयलिङ्गौ इति सर्व्वानन्दः । इत्यमर- टीकायां भरतः ॥ * ॥ ऋणादिशेषरक्षणनिवेधो यथा, -- “ऋणशेषञ्चाग्निशेषं शत्रशेषं तथैव च । पुनः पुनः प्रवर्द्धन्ते तस्मात् शेषं न कारयेत् ॥” इति गारुडे ११६ अध्यायः ॥ (अवशिष्टे, त्रि । यथा, रघुः । ४ । ६४ । “अपनीतशिरस्त्राणाः शेषास्तं शरणं ययुः ॥” तथाच रामायणे । २ । २६ । ३२ । “वन्धितव्यस्त्वया नित्यं याः शेषा मम मातरः

अमरकोशः

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

शेष पुं।

नागानाम्_स्वामिः

समानार्थक:शेष,अनन्त

1।8।4।2।1

विष्वक्संतमसं नागाः काद्रवेयास्तदीश्वराः। शेषोऽनन्तो वासुकिस्तु सर्पराजोऽथ गोनसे॥

सेवक : नागराजः

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्येतरः, जन्तुः, सरीसृपः

वाचस्पत्यम्

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

शेष¦ पु॰ शिष--अच्।

१ अनन्ते सर्पराज सर्पभेदे

२ बलदेवे चमेदि॰।

३ अव{??}षे अमरः।

४ गजे

५ उपयुक्तेतरवस्तूनिअजयपालः।

६ भगवतो कालसं{??}मूर्त्तौ
“एका भगवतोमूर्त्तिर्ज्ञानरूपा शिवामला। वासुदेवाभिधाना सा गुणा-तीता सुनिष्कला। द्वितीया कालसंज्ञा च तामसी शेष-संज्ञिता। निहन्ति सकलांश्चान्ते वैष्णवी परमा तनुः” कूर्मपु॰

४८ अ॰।
“शेषे पष्ठी” पा॰ सू॰ उक्तादन्यः[Page5140-a+ 38] शेषः” भाष्यादयः। परोद्देशेन प्रवर्त्तमाने

७ मणीभूतेअस्य लक्षणविषयादि मीमांसासूत्रभाष्यादौ दर्शितं यथा
“शेषः परार्थत्वात्” सू॰
“इह सूत्रे शेषस्य लक्षणम्,येन च हेतुना शेषः इत्युच्यते, तदुभयमाख्यायते। यःमरस्योपकारे बर्त्तते, स शेषः इत्युच्यते, यथा, येपरार्थाः, ते वक्तारो भवन्ति, शेषभूता वयमिह इति। ननु योऽपि प्रधानभूतः सोऽपि कदाचित् परार्थे वर्त्तते,यथा उपाध्यायः प्रधानभूतः शिष्याणां विद्याविनयाधानेवर्त्तते। सत्यं वर्त्तते, यस्त अत्यन्तं परार्थः, तं वयंशेषः इति ब्रूमः, यथा, गर्भदासः कर्मार्थ एव स्तामिनो-ऽनड्वांश्च क्रीयते, वक्ष्यति इत्य व। ननु गर्भदासस्यापिस्वामी संविटघानो गुणभावमायात्। न इति ब्रूमः,आत्मन एवासौ संविदधानो गुणभावं गच्छति, नान्तुरीय-कत्वात् गर्भदासस्योपकरोति, अनडुहो वा, यस्त्वत्यन्तपरार्थः, तं वयं शेषः इति ब्रूमः। अथ तत्र किं वृ-त्तम्?। यैस्तु द्रव्यं चिकीर्ष्यते गुणः तत्र प्रतीयेतइति, तत्र अपूर्वार्थता व्यावर्त्तिता, दृष्टप्रयोजनानामाख्यातानाम्। इह तु सर्वेषामेव शेषाणां लक्षणमुच्यते” शव॰ भा॰। तस्य लक्ष्याणि तत्राह
“द्रव्यगुणसंस्कारेषुवादरिः” सू॰
“वादरिराचार्यः अत्र द्रव्यगुणसंस्कारेष्वेवशेषशब्दः इति मेने, न यागफलपुरुषेषु! द्रव्यं क्रि-यार्थं, यदि प्रयोजनवती क्रिया, व्यक्तं सा द्रव्येणनिर्वर्त्तयितव्या, तस्या निंर्वृत्तिर्द्रव्यादृते न भवति इतितन्निर्वृत्तये द्रव्यमेषितव्यं भवति, तस्मात् क्रियार्थं द्र-व्यम्। गुणः शक्नोति विशिष्टं द्रव्यं चोदितं लक्षयितुम्,लक्षितेन च तेन प्रयोजनम्, विशिष्टस्य क्रियासाधन-त्वात्, तस्मात् सोऽपि द्रव्यद्वारेण क्रियाया उपकरोतिइति क्रियार्थ एव। संस्कारो नाम स भवति, यस्मिन्जाते पदार्थो मवति योग्यः कस्यचित् अर्थस्य, तेनापिक्रियायां कर्त्तव्यायां प्रयोजनम् इति सोऽपि परार्थः। तस्मात् द्रव्यगुणसंस्काराः परार्थत्वात् शेषभूताः। न तुयागफलपुरुषाः। यागः तावत् कर्त्तव्यः पुरुषस्य, नहि, तस्मिन् निर्वर्त्तिते किञ्चित् अपरमस्ति कर्त्तव्यम्। स हि पुरुषार्थः, यदन्यत् द्रव्यादि, तत् तदर्थं तस्यशेषभूतम्, स तु न किञ्चिदभिनिर्वर्त्तयितुम् क्रियते। फलमपि न तेन क्रियते, तस्मित तु कृते स्वयमेव तत्भवति। तस्मिन् कृते फलमस्य भवति पृत्येतावत् गम्यते,नास्ति शब्दो यागेन क्रियते फलमिति। तस्मात् यागो[Page5140-b+ 38] न शेषभूतः कस्यचित् अर्थस्य। फलमपि न पुरुष प्रत्यु-पदिश्यते, यः स्वर्गं कामयते, स यागं कुर्य्यादित्येतावत्शब्देनीपदिश्यते, नात्मनः परस्य वा इति, स्वर्गं प्रती-च्छामात्रेण स्वर्भकामः इति भवति, तस्मात् पुरुषं प्रतिगुणभावेन न श्रूयते स्वर्गः, तस्मात् सोऽपि न शेषभूतः। न चेत् फलयागौ गुणभावेन चोद्येते, कस्य पुरुषः प्रधा-नभूती भवति? प्रत्यक्षश्चास्य द्रव्यत्वात् कर्म प्रति गुण-भभावः। तस्मात् द्रव्यगुणसंस्कारेष्वेष शेषभावं वादरि-र्मेने” शब॰ भा॰।
“कर्माण्यपि जैमिनिः, फलार्थत्वात्” सू॰
“जैमिनिस्तु स्वल्वाश्चार्य्यः कर्माण्यपि शेषभूतानि मन्यतेअ, न वादरिरिवावधारणामनुमेने, स हि ददर्श,यागः कर्त्तव्यतया चोद्यते, फलकामस्य तु तत्साधनो-पावत्वेन इति। एवं श्रुतोऽर्थः परिगृहीतो भविष्यति,अर्थवांश्चोपदेशः। एतभेवार्थं षष्ठेऽध्याये सूत्रैरेव साध-यिष्यति। इह तु तत्सिद्धेनैव फलार्थत्वेन शेषभावंयागस्यापादयति स्म। तस्मात् अनवधारणा द्रव्यगुणसं-स्काराः शेषभूताः यागोऽपि शेषभूतः फलम्प्रति” भा॰।
“फलं च पुरुषार्थत्वात्” सू॰।
“फलमपि पुरुषं प्रत्युपदि-श्यते, यः, स्वर्गो मे भवेत् इत्येवं कामयते, तस्य यागःन यः स्वर्गः, स आत्मानं लभेत इति। आत्मनेपद-प्रयोगात्, कर्त्त्रभिप्राये एतत् भवति, क्रियाफलमनु-भवेत् कथं पुरुषः? इति यागः प्रयुज्यते। तस्मात् फलंपुरुषार्थं यागात् श्रूयते नात्मनिर्वृत्त्यर्थम्। तस्मात् शेष-भूतम् इति” भा॰।
“पुरुषश्च कर्मार्थत्वात्” सृ॰।
“पुरुषोऽप्यौ-दम्बरीसम्भानादिषु गुणभूतः श्रूयते। तस्मात् अनवधा-रणा एषा, द्रव्यगुणसंस्कारेषु शेषत्वं वार्दरिर्मेने इति”।
“अथ इदानीमत्रानुशयवान् वृत्तिकारः परिनिश्चिकाय,द्रव्यगुणसंस्कारेष्वेव नियतो यजिम्प्रति शेषभावः, आपे-क्षिक इतरेषाम्। यागस्य द्रव्यम्प्रति प्रधानभावः, फल-म्प्रति गुणभावः, फलस्य यागम्प्रति प्राधान्यम्, पुरुषम्प्रतिगुणता, पुरुषस्य फलम्प्रति प्रधानता, औदुम्बरीसम्मा-नादि प्रति गुणत्वम् तस्मात् सम्मता अवघारणा, द्रव्य-गुणसंस्कारा यागम्प्रति नियमता गुणभूता एव” भा॰कस्यचित् शेषरक्षणनिषेधो यथा
“ऋणशेषं चाग्निशेषंशत्रुशेषं तथैव च। पुनःपुनः प्रवर्द्धन्ते तस्मात् शेषं नकारयेत्” गरुडपु॰
“प्रसादान्निजनिर्माल्यदाने शेषेतिकीर्त्तिता” विश्वोक्ते खामिना प्रसाददत्ते

८ माल्ये स्त्री
“तथेति शेषामिव भर्तुराज्ञाम्” कुमारः। [Page5141-a+ 38]

शब्दसागरः

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

शेष¦ n. (-षं) Remainder, leavings, rest, balance, what is left, omitted or rejected. m. (-षः)
1. The king of the serpent race, as a large thousand-headed snake, at once the couch and canopy of VISHN4U, and the upholder of the world, which rests on one of his heads.
2. A name of BALADE4VA.
3. Killing, destroying, finishing.
4. Result, end, conclusion. f. (-षा) Flowers and other things that have been offered to an idol and are then distributed amongst the worshippers and attendants. E. शिष् to specify, aff. अच् or घञ् |

Apte

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

शेष [śēṣa], a. [शिष्-अच्] Remaining, rest, all the other; न्यषेधि शेषो$प्यनुयायिवर्गः R.2.4;4.64;1.29; Me.3,89; रम्भे निर्वर्त्यतां शेषो विधिः V.5; शेषान् मासान् गमय चतुरो लोचने मीलयित्वा Me.11 (v. l.); Ms.3.47; Ku.2.44; oft. at the end of comp. in this sense; भक्षितशेष, आलेख्यशेष &c.

षः, षम् (a) Remainder, rest, residue; ऋणशेषो$ग्निशेषश्च व्याधिशेषस्तथैव च । पुनश्च वर्धते यस्मात्तस्माच्छेषं न कारयेत् ॥ Chāṇ 4; अध्वशेष Me.4; प्रतिकारविधानमायुषः सति शेषे हि फलाय कल्पते R.8.4; so शेषे वयसः समागतो मृत्युः Bv.4.3; त्रिभागशेष Ku.5.57; वाक्यशेषः V.3. &c. (b)

Surplus, balance.

Anything left out or omitted to be said; (इति शेषः is often used by commentators in supplying an ellipsis or words necessary to complete the construction).

Escape, salvation, respite.

षः Result, effect.

End, termination, conclusion.

Death, destruction.

N. of a celebrated serpent, said to have one thousand heads, and represented as forming the couch of Viṣṇu or as supporting the entire world on his head; किं शेषस्य भरव्यथा न वपुषि क्ष्मां न क्षिपत्येष यत् Mu.2.18; Ku.3.13; R.1.13.

N. of Balarāma (supposed to be an incarnation of Śeṣa).

An elephant.

Subsidiary अङ्ग; something which is declared as being subservient to something else; शेषः परार्थत्वात् MS.3.1.2 (यस्तु अत्यन्तं परार्थस्तं वयं शेष इति ब्रूमः ŚB.); शेषो हि सादनम् ŚB. on MS.1.5.76.

Favour (प्रसाद); 'शेषः संकर्षणे वधे अनन्ते ना प्रसादे च' इति मेदिनी नैवंशीलाः शेषमिहाप्नुवन्ति Mb.1.197.24. -षा The remains of flowers or other offerings made to an idol and distributed among the worshippers as a holy relique; तस्यै स्त्रियस्ताः प्रददुः शेषां युयुजुराशिषः Bhāg.1.53.5; तथेति शेषामिव भर्तुराज्ञामादाय मूर्ध्ना मदनः प्रतस्थे Ku.3.22; Ś.3.-षम् The remnants of food, remains of an offering. (शेषे is used adverbially in the sense of

at last, finally.

in other cases; as in शेषे षष्ठी). -Comp. -अन्नम् leavings of food. -अवस्था old age. -कालः the time of death. -जातिः f. assimilation of residues; (in alg.) reduction of fractions of residues. -पतिः a manager. -भागः the remainder. -भोजनम् the eating of leavings; गृहस्थस्य......त्यागः शेषभोजनम् Kau. A.1.3.-रात्रिः the last watch of the night. -रूपिन् a. appearing to be secondary. -शयनः, -शायिन् m. epithets of Viṣṇu.

Monier-Williams

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

शेष etc. See. p. 1088 , col. 3.

शेष mn. (fr. 2. शिष्)remainder , that which remains or is left , leavings , residue( pl. " all the others ") , surplus , balance , the rest( शेषेloc. " for the rest " , " in all other cases " ; शेषे रात्रौ, " during the rest of the night " ; मम शेषम् अस्ति, " there remains something to happen to me ")

शेष m. that which has to be supplied( e.g. any word or words which have been omitted in a sentence ; इति शेषः, " so it was left to be supplied " , a phrase commonly used by Comm. in supplying any words necessary to elucidate the text)

शेष mn. that which is saved or spared or allowed to escape( nom. with अस्, or भू, " to be spared " ; शेषं-कृ, "to spare " , " allow to escape " ; शेषम् अवा-प्" to escape ") Mn. MBh. R. etc.

शेष mn. remaining (used as an adj. at the end of adj. comp. [ f( आ). ] , See. कथा-श्, कृत्य-श्) AitBr. etc.

शेष mn. remaining out of or from , left from (with abl. or loc. e.g. प्रयातेभ्यो ये शेषाः, " the persons left out of those who had departed " ; but mostly ifc. after a pp. in comp. e.g. भुक्त-शेष, " remaining from a meal " , " remnant of food " ; हत-शेषाः, " those left out of the slain " , " the survivors " etc. ) Mn. MBh. etc.

शेष mn. end , issue , conclusion , finish , result RV. 77 , 15

शेष mn. last , last-mentioned Ra1jat.

शेष mn. a supplement , appendix Nir. iii , 13

शेष mn. a keepsake , token of remembrance Das3.

शेष mn. secondary matter , accident Ka1tyS3r. Sch.

शेष mn. death , destruction W.

शेष m. N. of a celebrated mythological thousand-headed serpent regarded as the emblem of eternity (whence he is also called अन्-अन्त, " the infinite " ; in the विष्णु-पुराणhe and the serpents वासुकिand तक्षकare described as sons of कद्रु, but in one place शेषalone is called king of the नागs or snakes inhabiting पाताल, while elsewhere वासुकिalso is described as king of the नगs and तक्षकof the serpents ; the thousand headed शेषis sometimes represented as forming the couch and canopy of विष्णुwhilst sleeping during the intervals of creation , sometimes as supporting the seven पातालs with the seven regions above them and therefore the entire world Page1089,1 ; he is said to have taught astronomy to गर्ग; according to some legends he became incarnate in बल-रामSee. ) MBh. Hariv. Pur. etc. ( RTL. 105 ; 112 ; 232 n. 1 )

शेष m. N. of one of the प्रजा-पतिs R. VP.

शेष m. of a मुनिMW.

शेष m. (also with आचार्य, दीक्षित, शास्त्रिन्etc. ) of various authors(See. below)

शेष m. of one of the mythical elephants that support the earth L.

शेष m. a kind of metre L.

शेष n. See. above.

Purana index

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

(I)--the अम्श of Hari: his bed; फलकम्:F1:  भा. VIII. 4. २०; III. 8. २३; V. २५. ११.फलकम्:/F the force of Hari: personified; फलकम्:F2:  Ib. X. 2. 8; VI. १६. ३०.फलकम्:/F not finished yet chanting the glories of विष्णु; फलकम्:F3:  Ib. II. 7. ४१.फलकम्:/F a प्रजापति; फलकम्:F4:  Br. III. 1. ५३; वा. ६५. ५३.फलकम्:/F a chief of १००० headed snakes, protected the chariot of त्रिपुरारि; फलकम्:F5:  M. 6. ३९.फलकम्:/F bed of Brahmam, (विष्णु) son of Kadru and कश्यप; फलकम्:F6:  Ib. १३३. ६२; १३८. ३९; १४६. २२.फलकम्:/F of the पाताल, shaken by हिरण्य- कशिपु; फलकम्:F7:  Ib. १६३. ५७.फलकम्:/F the Lord identified with; फलकम्:F8:  Ib. १६७. ५३.फलकम्:/F offerings to before house construction. फलकम्:F9:  Ib. २४९. १५; २६८. १७.फलकम्:/F

(II)--(Ananta): a तामस form of विष्णु down below the पाताल regions; with १००० jewelled heads, purple garment, white necklace; in his hands are the plough and mace; worshipped by लक्ष्मी and वारुणी; when the deluge sets in, he vomits venomed fire devouring the three worlds; नाग maids adorn him with fragrant sandal paste; celestials and Asuras worship him; गन्गा worshipped him and learnt from him astronomy and astrology; supports the whole earth with his head; फलकम्:F1:  Vi. II. 5. १३-27.फलकम्:/F the best of नागस्; फलकम्:F2:  Ib. III. 2. ५१.फलकम्:/F is बलराम. फलकम्:F3:  Ib. V. २५. 1; ३५. 3.फलकम्:/F [page३-462+ २९]

(III)--the नाग, King of पातालम्. Follows the वैष्णव policy; फलकम्:F1:  Br. II. १७. ३४; २०. ५४-5; III. 7. ३२; 8. १३; ३६. ५३, ५७; IV. ३३. ३६; वा. ४५. ५३; ४६. ३४; ५०. ५३; ७०. १२; ९९. ३६६.फलकम्:/F described as in पातलम्. फलकम्:F2:  वा. ५०. ४६-53.फलकम्:/F

Purana Encyclopedia

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

Śeṣa : m.: A mythical serpent (nāga 1. 32. 24 (= Ananta); 1. 61. 91; 3. 194. 9, 10, 14; 5. 101. 2; bhujaṁgama 1. 32. 14), sometimes identified with Ananta; living in Bhogavatī Purī 5. 101. 1, 2.


A. Birth and divine origin: Mentioned by Sūta as the first son of Kadrū, the second being Vāsuki (śeṣaḥ prathamato jāto vāsukis tadanantaram 1. 31. 5; hence called bhujagavarāgraja ‘elder brother of the excellent serpent’ (i. e. of Vāsuki) 1. 32. 22; listed as a kādraveya (son of Kadrū, daughter of Dakṣa) along with Ananta, Vāsuki and others 1. 59. 40; Bhīṣma told Duryodhana that Vāsudeva Janārdana created the divine Śeṣa who is known as Ananta 6. 63. 10.


B. Epithets and Description: adorable (bhagavant) 1. 32. 2; lord (prabhu) 1. 32. 5, (prabhur bhuvaḥ) 1. 32. 22; to whom dharma is god (dharmadeva) 1. 32. 23; firm in truth (satyadhṛti) 1. 32. 6; of infinite coils (anantabhoga) 1. 32. 23; of boundless lustre (amitatejas) 3. 194. 9; of great vigour (mahaujas) 6. 63. 11; excellent among serpents (pannagottama) 1. 32. 16, (nāgottama) 1. 32. 23, (bhujaṁgamottama) 1. 32. 21, (pannagaśreṣṭha) 7. 69. 48; described as ‘high as white mountain, wearing various ornaments, his tongues being like flames of fire, and of great strength’ (śvetoccayanibhākāro nānāvidhavibhūṣaṇaḥ/… jvālājihvo mahābalaḥ) 5. 101. 3; the big white snake issuing from the mouth of Balarāma is described as ‘having a thousand heads, having an expanse like that of a mountain, and having a red face’ (sahasraśīrṣaḥ parvatābhogavarṣmā/raktānanaḥ) where apparently Śeṣa is meant, but is not directly named 16. 5. 12-13.


C. Śeṣa's austerities and meeting with Brahmadeva: Śesa deserted his mother Kadrū and visited the slopes of the Himālayas; there on the Gandhamādana mountain and in Badarī, as also at other holy places like Gokarṇa, Puṣkarāraṇya and in various tīrthas and holy abodes (āyataneṣu 1. 32. 4) Śeṣa practised severe austerities living on wind and observing difficult vows; he lived all alone and had controlled his senses (ekāntaśīlī, vijitendriyaḥ 1. 32. 4); during the austerities he put on bark garments and wore matted hair; his flesh, skin and sinews dried up; when Pitāmaha Brahman, saw Śeṣa in this condition he asked him to do something beneficial to the people instead of tormenting them by his severe austerities; he asked Śeṣa the reason for undertaking the austerities; Śeṣa told Pitāmaha that his serpent brothers were dull-witted; they envied each other and did not suffer either Vinatā or her son (Vainateya Garuḍa) who was their cousin; they hated Garuḍa; Śeṣa therefore did not want to see his brothers nor live with them; Śeṣa undertook austerities to give up his body and to avoid the company of his brothers in the next life; he asked Pitāmaha's permission to do that 1. 32. 5-12; Brahman told Śeṣa that his brothers faced danger because they had offended their mother but that incident had been taken care of; since Śeṣa was devoted to righteousness (diṣṭyā ca buddhir dharme te 1. 32. 16), Pitāmaha offered him a boon 1. 32. 13-16; Śeṣa desired to find pleasure in righteousness (dharma), equanimity (śama), and austerity (tapas) 1. 32. 17.


D. Śeṣa as supporter of the earth: Brahman was pleased with Śeṣa's self-control and equanimity and asked him to collect the earth properly and hold it so that it became steady for the benefit of the creatures; Śeṣa agreed to do what Brahman desired and asked Brahman to place the earth on his head; Brahman asked him to go below the earth for which earth would provide an opening (vivara) 1. 32. 21-22; Śeṣa entered the earth through a cleft and held the divine (devī) earth, girdled by the oceans, after enclosing it on all sides; he made the earth firm 1. 32. 19-22; 5. 101. 2; 6. 63. 10; 7. 69. 48; for this feat of holding the earth Śeṣa compared with Brahman or with Balabhid (Indra) 1. 32. 23; (here called nāga Ananta) dwells all alone below the earth 1. 32. 24; Brahman gave to Śeṣa Vainateya Suparṇa (i. e. Garuḍa) as his friend 1. 32. 25.


E. Association with Viṣṇu Nārāyaṇa: Nārāyaṇa told Mārkaṇḍeya that he, having become Śeṣa, supports the earth surrounded by the four oceans and adorned by Meru and Mandara 3. 187. 10; when the entire creation, both moving and non-moving, gets lost in one single ocean, god Viṣṇu Nārāyaṇa sleeps alone on the bed of water on the huge body of Śeṣa; at that time with Śeṣa's great coil Viṣṇu encompasses the whole earth and sustains it 3. 194. 8-10; Hari Nārāyaṇa when he is in his nidrāyoga also sleeps on the bed in the form of the body of the snake (Śeṣa not named here) which is arranged on water 12. 335. 57-58, 17.


F. Śeṣa's place in the four vyūhas of the Pāñcarātra system: Nārāyaṇa told Nārada that his fourth form (mūrti) created imperishable (avyaya) Śeṣa who is known as Saṁkarṣaṇa; from him was created Pradyumna 12. 326. 68; jīva is called Śeṣa Saṁkarṣaṇa 12. 326. 35.


G. Other features of his eminence:

(1) A jīva, before attaining siddhi (12. 271. 44) passes through various courses before he reaches the undecaying and infinite place of Viṣṇu, Brahman, Śeṣa, and Nara 12. 271. 50;

(2) Droṇa while blessing Duryodhana says: “May Śeṣa, the eminent among the serpents, grant well being (svasti) to you” 7. 69. 48;

(3) Baladeva was the incarnation of a portion of Śeṣa 1. 61. 91;

(4) He with other snakes came to greet Arjuna's birth 1. 114. 60.


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Mahabharata Cultural Index

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

Śeṣa : m.: A mythical serpent (nāga 1. 32. 24 (= Ananta); 1. 61. 91; 3. 194. 9, 10, 14; 5. 101. 2; bhujaṁgama 1. 32. 14), sometimes identified with Ananta; living in Bhogavatī Purī 5. 101. 1, 2.


A. Birth and divine origin: Mentioned by Sūta as the first son of Kadrū, the second being Vāsuki (śeṣaḥ prathamato jāto vāsukis tadanantaram 1. 31. 5; hence called bhujagavarāgraja ‘elder brother of the excellent serpent’ (i. e. of Vāsuki) 1. 32. 22; listed as a kādraveya (son of Kadrū, daughter of Dakṣa) along with Ananta, Vāsuki and others 1. 59. 40; Bhīṣma told Duryodhana that Vāsudeva Janārdana created the divine Śeṣa who is known as Ananta 6. 63. 10.


B. Epithets and Description: adorable (bhagavant) 1. 32. 2; lord (prabhu) 1. 32. 5, (prabhur bhuvaḥ) 1. 32. 22; to whom dharma is god (dharmadeva) 1. 32. 23; firm in truth (satyadhṛti) 1. 32. 6; of infinite coils (anantabhoga) 1. 32. 23; of boundless lustre (amitatejas) 3. 194. 9; of great vigour (mahaujas) 6. 63. 11; excellent among serpents (pannagottama) 1. 32. 16, (nāgottama) 1. 32. 23, (bhujaṁgamottama) 1. 32. 21, (pannagaśreṣṭha) 7. 69. 48; described as ‘high as white mountain, wearing various ornaments, his tongues being like flames of fire, and of great strength’ (śvetoccayanibhākāro nānāvidhavibhūṣaṇaḥ/… jvālājihvo mahābalaḥ) 5. 101. 3; the big white snake issuing from the mouth of Balarāma is described as ‘having a thousand heads, having an expanse like that of a mountain, and having a red face’ (sahasraśīrṣaḥ parvatābhogavarṣmā/raktānanaḥ) where apparently Śeṣa is meant, but is not directly named 16. 5. 12-13.


C. Śeṣa's austerities and meeting with Brahmadeva: Śesa deserted his mother Kadrū and visited the slopes of the Himālayas; there on the Gandhamādana mountain and in Badarī, as also at other holy places like Gokarṇa, Puṣkarāraṇya and in various tīrthas and holy abodes (āyataneṣu 1. 32. 4) Śeṣa practised severe austerities living on wind and observing difficult vows; he lived all alone and had controlled his senses (ekāntaśīlī, vijitendriyaḥ 1. 32. 4); during the austerities he put on bark garments and wore matted hair; his flesh, skin and sinews dried up; when Pitāmaha Brahman, saw Śeṣa in this condition he asked him to do something beneficial to the people instead of tormenting them by his severe austerities; he asked Śeṣa the reason for undertaking the austerities; Śeṣa told Pitāmaha that his serpent brothers were dull-witted; they envied each other and did not suffer either Vinatā or her son (Vainateya Garuḍa) who was their cousin; they hated Garuḍa; Śeṣa therefore did not want to see his brothers nor live with them; Śeṣa undertook austerities to give up his body and to avoid the company of his brothers in the next life; he asked Pitāmaha's permission to do that 1. 32. 5-12; Brahman told Śeṣa that his brothers faced danger because they had offended their mother but that incident had been taken care of; since Śeṣa was devoted to righteousness (diṣṭyā ca buddhir dharme te 1. 32. 16), Pitāmaha offered him a boon 1. 32. 13-16; Śeṣa desired to find pleasure in righteousness (dharma), equanimity (śama), and austerity (tapas) 1. 32. 17.


D. Śeṣa as supporter of the earth: Brahman was pleased with Śeṣa's self-control and equanimity and asked him to collect the earth properly and hold it so that it became steady for the benefit of the creatures; Śeṣa agreed to do what Brahman desired and asked Brahman to place the earth on his head; Brahman asked him to go below the earth for which earth would provide an opening (vivara) 1. 32. 21-22; Śeṣa entered the earth through a cleft and held the divine (devī) earth, girdled by the oceans, after enclosing it on all sides; he made the earth firm 1. 32. 19-22; 5. 101. 2; 6. 63. 10; 7. 69. 48; for this feat of holding the earth Śeṣa compared with Brahman or with Balabhid (Indra) 1. 32. 23; (here called nāga Ananta) dwells all alone below the earth 1. 32. 24; Brahman gave to Śeṣa Vainateya Suparṇa (i. e. Garuḍa) as his friend 1. 32. 25.


E. Association with Viṣṇu Nārāyaṇa: Nārāyaṇa told Mārkaṇḍeya that he, having become Śeṣa, supports the earth surrounded by the four oceans and adorned by Meru and Mandara 3. 187. 10; when the entire creation, both moving and non-moving, gets lost in one single ocean, god Viṣṇu Nārāyaṇa sleeps alone on the bed of water on the huge body of Śeṣa; at that time with Śeṣa's great coil Viṣṇu encompasses the whole earth and sustains it 3. 194. 8-10; Hari Nārāyaṇa when he is in his nidrāyoga also sleeps on the bed in the form of the body of the snake (Śeṣa not named here) which is arranged on water 12. 335. 57-58, 17.


F. Śeṣa's place in the four vyūhas of the Pāñcarātra system: Nārāyaṇa told Nārada that his fourth form (mūrti) created imperishable (avyaya) Śeṣa who is known as Saṁkarṣaṇa; from him was created Pradyumna 12. 326. 68; jīva is called Śeṣa Saṁkarṣaṇa 12. 326. 35.


G. Other features of his eminence:

(1) A jīva, before attaining siddhi (12. 271. 44) passes through various courses before he reaches the undecaying and infinite place of Viṣṇu, Brahman, Śeṣa, and Nara 12. 271. 50;

(2) Droṇa while blessing Duryodhana says: “May Śeṣa, the eminent among the serpents, grant well being (svasti) to you” 7. 69. 48;

(3) Baladeva was the incarnation of a portion of Śeṣa 1. 61. 91;

(4) He with other snakes came to greet Arjuna's birth 1. 114. 60.


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Vedic Rituals Hindi

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

शेष पु.
(न.) (शिष् + घञ्) अवशेष, बौ.शु.सू. 1.55; ‘सदस्’ में आहुति के अनन्तर अध्वर्यु द्वारा पिया जाने वाला सोम का बचा-खुचा (अवशिष्ट) भाग (प्रथम-सवन), भा.श्रौ.सू. 13.8.3 (सोम)।