Attahasa, Aṭṭahāsa, Atta-hasa: 30 definitions
Introduction:
Attahasa means something in Buddhism, Pali, Hinduism, Sanskrit, Marathi, Jainism, Prakrit, Hindi, biology. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Atthas.
In Hinduism
Shaivism (Shaiva philosophy)
Source: Wisdom Library: Kubjikāmata-tantra1) Aṭṭahāsa (अट्टहास):—The name for a ‘sacred site’ associated with the group of eight deities (mātṛ) born from Calanī, according to the Kubjikāmata-tantra. Calanī is the fifth of the Eight Mahāmātṛs, residing within the Mātṛcakra (third of the five cakras) and represents wind.
2) Aṭṭahāsa (अट्टहास):—Sanskrit name for one of the twenty-four sacred sites of the Sūryamaṇḍala, the first maṇḍala of the Khecarīcakra, according to the kubjikāmata-tantra. The Khecarīcakra is the fifth and final cakra located just above the head. Each one of these holy sites (pītha) is presided over by a particular Khecarī (‘sky-goddess’). This Aṭṭahāsa-pītha is connected with the goddess Saumyā (also called Saumyāsyā).
Source: Wisdom Library: Śaivism1) Aṭṭahāsa (अट्टहास) is a Sanskrit word referring to one of the sixty-eight places hosting a svāyambhuvaliṅga, one of the most sacred of liṅgas according to the Śaivāgamas. The presiding deity residing over the liṅga in this place (Aṭṭahāsa) is named Mahānāda. The list of sixty-eight svāyambhuvaliṅgas is found in the commentary of the Jirṇoddhāra-daśaka by Nigamajñānadeva. The word liṅga refers to a symbol used in the worship of Śiva and is used thoughout Śaiva literature, such as the sacred Āgamas.
2) Aṭṭahāsa (अट्टहास) is the name of a sacred site (pīṭha) to be assigned to the tuft of hair (śikhā) during the pīṭhavidhi (‘ritual of sacred sites’) according to the Tantrāloka chapter 29. This chapter of the Tantrāloka by Abhinavagupta expounds details regarding the Kula initiation ritual. Kula or Kaula is a specific tradition within Śaivism, closely related to Siddhānta and Śaktism.
3) Aṭṭahāsa (अट्टहास) is the sacred region (pīṭha) associated with Citranātha, who was one of the twelve princes born to Kuṃkumā, consort to Mīnanātha, who is the incarnation of Siddhanātha in the fourth yuga, belonging to the Pūrvāmnāya (‘eastern doctrine’) tradition of Kula Śaivism, according to the Ciñcinīmatasārasamuccaya. Siddhanātha incarnates as a Kaula master in each of the four yugas. Citranātha was one of the six princes having the authority to teach.
Source: Shodhganga: Iconographical representations of ŚivaAṭṭahāsa (अट्टहास) or Aṭṭahāsāgama refers to one of upāgamas (supplementary scriptures) of the Vimalāgama which is one of the twenty-eight Siddhāntāgama: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu. The purpose of revealing upāgamas (e.g., Aṭṭahāsa Āgama) is to explain more elaborately than that of mūlāgamas (e.g., Vimala-āgama) and to include any new idea if not dealt in mūlāgamas.
Source: academia.edu: A Critical Study of the Vajraḍākamahātantrarāja (II) (shaivism)Aṭṭahāsa (अट्टहास) refers to one of the twenty-four sacred districts mentioned in the Kubjikāmatatantra (chapter 22). Prayāga is presided over by the Goddess (Devī) named Saumyāsyā accompanied by the Field-protector (Kṣetrapāla) named Mahāghaṇṭa. Their weapon possibly corresponds to the vajra and their abode is the kadamba-tree.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Purana and Itihasa (epic history)
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index1a) Aṭṭahāsa (अट्टहास).—The avatār of the Lord in the 20th dvāpara when people are fond of aṭṭhāsa in the Aṭṭahāsa hill of the Himālayas attended by Siddhas and Cāraṇas and yogins.*
- * Vāyu-purāṇa 23. 190-1.
1b) A mountain in the Himalayas where was the avatār of Aṭṭahāsa.*
- * Vāyu-purāṇa 23. 191.
1c) (Aṭṭahāsam)—a tīrtha sacred to Pitṛs.*
- * Matsya-purāṇa 22. 68; Vāyu-purāṇa 23. 191.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Pancaratra (worship of Nārāyaṇa)
Source: Wisdom Library: PāñcarātraAṭṭahāsa (अट्टहास) refers to an aspect of nṛsiṃha (‘man-lion’), according to the Vihagendra-saṃhitā 4.17, which mentions seventy-four forms (inlcuding twenty forms of vyūha). He is also known as Aṭṭahāsanṛsiṃha or Aṭṭahāsanarasiṃha. Nṛsiṃha is a Tantric deity and refers to the furious (ugra) incarnation of Viṣṇu.
The 15th-century Vihagendra-saṃhīta is a canonical text of the Pāñcarātra corpus and, in twenty-four chapters, deals primarely with meditation on mantras and sacrificial oblations.
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Kavya (poetry)
Source: Wisdom Library: Kathāsaritsāgara1) Aṭṭahāsa (अट्टहास) is the name of a Vidyādhara who fought on Śrutaśarman’s side but was slain by Harṣa, who participated in the war against Sūryaprabha, according to the Kathāsaritsāgara, chapter 47. Accordingly: “... when the host of Śrutaśarman saw that the dexterous Aṭṭahāsa had slain those four warriors [Subāhu, Muṣṭika, Pralamba and Mohana], expecting the victory, they shouted for joy. when Harṣa, the companion of Sūryaprabha, saw that, he was wroth, and with his followers attacked Aṭṭahāsa and his followers; and with shafts he repelled his shafts, and he slew his followers and killed his charioteer, and two or three times cut his bow and his banner, and at last he cleft asunder his head with his arrows, so that he fell from his chariot on the earth, pouring forth a stream of blood. When Aṭṭahāsa was slain there was such a panic in the battle that in a moment only half the two armies remained”.
The story of Aṭṭahāsa was narrated by the Vidyādhara king Vajraprabha to prince Naravāhanadatta in order to relate how “Sūryaprabha, being a man, obtain of old time the sovereignty over the Vidyādharas”.
2) Aṭṭahāsa (अट्टहास) is the name of a Yakṣa, according to the Kathāsaritsāgara, chapter 73. Accordingly, as Saudāminī said to Pavitradhara: “... and one day, as I was sporting on Mount Kailāsa with my friend Kapiśabhrū, I saw a young Yakṣa named Aṭṭahāsa. He too, as he stood among his companions, beheld me; and immediately our eyes were mutually attracted by one another’s beauty”.
The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Aṭṭahāsa, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.
Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
Shaktism (Shakta philosophy)
Source: Google Books: Manthanabhairavatantram1) Aṭṭahāsa (अट्टहास) (Cf. Aṭṭahāsaka) is the name of a sacred site, and one of the places visited by the Goddess on her pilgrimage, according to Tantric texts such as the Kubjikāmata-tantra, the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “[The Goddess] went to Devīkoṭa, (arriving there) in a moment, and with a powerful look (āloka) (it became a sacred site. Then she went to) Aṭṭahāsa, (so called) because she laughed (there) loudly. (Then she went to) Kolāgiri, Ujjenī, Prayāga, Varṇā (i.e. Vārāṇasī), Viraja, Ekāmra and other (places) and (then on to) another universe”.
2) Aṭṭahāsa (अट्टहास) is the name of a sacred place associated with a “temple of the Mothers”.—The Śrīkāmākhyaguhyasiddhi, also called simply Guhyasiddhi, is attributed to Matsyendranātha. In this text, the eight sites normally associated with the Mothers are identified with eight such places [i.e., isolated, lonely places] as follows:—1) Prayāga—cremation ground, 2) Varaṇā (i.e. Vārāṇasī)—a solitary tree, 3) Kollā—a mountain peak, 4) Aṭṭahāsa—a temple of the Mothers, 5) Jayantī—a palace, 6) Caritra—a deserted house, 7) Ekāmraka—the bank of a river, and 8) Devīkoṭa—a forest.
3) Aṭṭahāsa (अट्टहास) is the name of a sacred place identified with the Mātṛkā named Vaiṣṇavī, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—According to the Kubjikā Tantras, the eight major Kaula sacred sites each have a house occupied by a woman of low caste who is identified with a Mother (Mātṛkā).—[...] Aṭṭahāsa is identified with (a) the class of chalk miner woman (khaṭṭikā) [or passionate woman (kāmukī)], (b) the Mātṛkā or ‘mother’ named Vaiṣṇavī, and (c) with the location of ‘palate’.
4) Aṭṭahāsa (अट्टहास) is the name of a Pīṭha (‘sacred seat’) associated with Citra and Kaulasiṃhamuni, according to the Kulakriḍāvatāra, a text paraphrased by Abhinavagupta in his Tāntrāloka.—The lineage (ovalli) Pāda is associated with the following:—Prince: Citra; Master: Kaulasiṃhamuni; Pīṭha: Aṭṭahāsa; Ghara (house): Ambilla; Pallī (village): Billa; Town: Daṇḍaratna; Direction: north; Grove: Bilva; Vow-time: 12 years; Mudrā: right middle; Chummā: “Between eyebrows”.
5) Aṭṭahāsa (अट्टहास) refers to one of the eight Servants (ceṭa-aṣṭaka) associated with Avyaktapīṭha (i.e., ‘the unmanifest seat’ representing the act of churning—manthāna), according to the Manthānabhairavatantra.—[...] The eight Servants (ceṭāṣṭaka): Ceṭaka, Dhuṃdhukāra, Nāgāri, Rikta, Rohiṇa, Aṭṭahāsa, Kadamba, Sukhabhogin.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Source: Google Books: Manthanabhairavatantram (tantric buddhism)Aṭṭahāsa (अट्टहास) refers to a sacred sites and corresponds to “Bengal”, according to the Abhyākaragupta’s commentary Āmnāyamañjarī on the Sampuṭatantra.—Abhyākaragupta lived from the 11th to the first quarter of the 12th century. He was probably born in Magadha and received his Tantric training in Bengal (ibid. 136). Chapter seventeen of the Sampuṭatantra refers to six sacred sites, namely, Koṅkaṇa (Western Ghats), Candradvīpa (southeast Bengal?), Aṭṭahāsa (Bengal), Devīkoṭṭa (north Bengal), Haridvāra (modern Hardvar), and Jālandhara (Himachal Pradesh). Apart from Koṅkaṇa, an important place for the Kubjikā tradition also, these places are in the north of India. As Bengal is especially favoured, this Tantra may have been composed there. Abhyākaragupta adds another eighteen places to make twenty-four.
Source: academia.edu: A Critical Study of the Vajraḍākamahātantrarāja (II)Aṭṭahāsa (अट्टहास) refers to one of the twenty-four sacred districts mentioned in the 9th century Vajraḍākatantra (chapter 18). These districts are not divided into subgroups, nor are explained their internal locations. They [viz., Aṭṭahāsa] are external holy places, where the Tantric meting is held with native women who are identified as a native goddess. A similar system appears in the tradition of Hindu Tantrims, i.e., in the Kubjikāmatatantra (chapter 22), which belongs to the Śākta sect or Śaivism.
Aṭṭahāsa is presided over by the Goddess (Devī) named Saumyamukhā accompanied by the Field-protector (Kṣetrapāla) named Mahāghaṇṭa. Their associated weapon is the Vajra and their abode (residence) is mentioned as being the “kadamba-tree”. Aṭṭahāsa is also mentioned in the Saṃpuṭatantra as being associated with the kadamba-tree.
Source: academia.edu: The Structure and Meanings of the Heruka MaṇḍalaAṭṭahāsa (अट्टहास) refers to one of the eight charnel grounds (śmaśāna) of the Guṇacakra, according to the 10th century Ḍākārṇava chapter 15. Accordingly, the guṇacakra refers to one of the four divisions of the sahaja-puṭa (‘innate layer’), situated within the padma (lotus) in the middle of the Herukamaṇḍala. Aṭṭahāsa is associated with the tree (vṛkṣa) named Vaṭa; with the direction-guardian (dikpāla) named Īśāna; with the serpent king (nāgendra) named Mahāpadma and with the cloud king (meghendra) named Ghana.
Source: OSU Press: Cakrasamvara SamadhiAṭṭahāsa (अट्टहास) is the name of a Śmaśāna (cremation ground) [i.e., oṃ aṭṭahāsaśmaśānāya hūṃ phaṭ svāhā], according to the Cakrasaṃvara Samādhi [i.e., Cakrasamvara Meditation] ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.
Source: MDPI Books: The Ocean of HeroesAṭṭahāsa (अट्टहास) refers to “one who laughs loudly”, according to the 10th-century Ḍākārṇava-tantra: one of the last Tibetan Tantric scriptures belonging to the Buddhist Saṃvara tradition consisting of 51 chapters.—Accordingly, “[...] [Standing on] Bhairava and Kālarātri on fire on the sun [disk] on the pericarp [of the lotus], [Heruka] is dancing. [He should visualize Heruka] [...] always having [his] mouth open [and showing] large fangs from the right and left [parts of the mouth]. [Three faces looking to the south, west, and north are colored] yellow, red, and in sequence (viz., green), [respectively,] and the other [fourteen] faces are colored like a black bee [He should meditate on Heruka, who] *is greatly awful and laughs loudly (aṭṭahāsa) and* is grinning and terrifying. [...]”.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
Mahayana (major branch of Buddhism)
Source: De Gruyter: A Buddhist Ritual Manual on AgricultureAṭṭahāsa (अट्टहास) refers to a “loud laughter” (according to the Jvalitavajrāśanituṇḍā-dhāraṇī) [i.e., namo vajrāśanijvalitaraudrāṭṭahāsāya], according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rain-making, weather control and crop protection.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Biology (plants and animals)
Source: Google Books: CRC World Dictionary (Regional names)Attahasa in India is the name of a plant defined with Jasminum multiflorum in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Nyctanthes multiflora Burm. f. (among others).
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· Prodr. (DC.) (1844)
· Fieldiana, Botany (1969)
· Encyclopédie Méthodique, Botaniqu (1797)
· Gard. Chron. (1881)
· Bulletin of Miscellaneous Information Kew (1898)
· Observationes Botanicae (1788)
If you are looking for specific details regarding Attahasa, for example health benefits, extract dosage, diet and recipes, pregnancy safety, chemical composition, side effects, have a look at these references.
This sections includes definitions from the five kingdoms of living things: Animals, Plants, Fungi, Protists and Monera. It will include both the official binomial nomenclature (scientific names usually in Latin) as well as regional spellings and variants.
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionaryaṭṭahāsa (अट्टहास).—m S Violent or phrenzied laughter.
--- OR ---
aṭṭāhāsa (अट्टाहास).—m & aṭṭāhāsya n (Corr. from aṭṭahāsa S) Vehement action; exceeding effort or exertion. 2 Toil, pains, ado, laborious efforts.
Source: DDSA: The Aryabhusan school dictionary, Marathi-Englishaṭṭahāsa (अट्टहास).—m Violent or frenzied laughter.
--- OR ---
aṭṭahāsa (अट्टहास).—m aṭṭāhāsya n Vehement action, toil. Ado.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionaryAṭṭahāsa (अट्टहास).—[karma°] a loud or boisterous laughter, a horse-laugh, cachinnation, usually of Śiva; त्र्यम्बकस्य (tryambakasya) Meghadūta 58; गिरिश° (giriśa°) Daśakumāracarita 1.
Derivable forms: aṭṭahāsaḥ (अट्टहासः).
Aṭṭahāsa is a Sanskrit compound consisting of the terms aṭṭa and hāsa (हास). See also (synonyms): aṭṭahasita, aṭṭahāsya.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryAṭṭahāsa (अट्टहास).—m.
(-saḥ) Violent laughter, a horse-laugh. E. aṭṭa excessive, and hāsa a laugh.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryAṭṭahāsa (अट्टहास).—[aṭṭa-hāsa], m. A horselaugh.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryAṭṭahāsa (अट्टहास).—[masculine] loud laughter.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Aṭṭahāsa (अट्टहास):—[=aṭṭa-hāsa] [from aṭṭa > aṭṭ] m. idem
2) [v.s. ...] a name of Śiva
3) [v.s. ...] of a Yakṣa, [Kathāsaritsāgara]
4) [v.s. ...] of a mountain.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English DictionaryAṭṭahāsa (अट्टहास):—m.
(-saḥ) I. [tatpurusha compound] Violent laughter, a horse-laugh. Ii. [bahuvrihi compound] A name of Śiva. See aṭṭahāsin. E. aṭṭa and hāsa.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryAṭṭahāsa (अट्टहास):—[aṭṭa-hāsa] (saḥ) 1. m. Violent laughter.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)Aṭṭahāsa (अट्टहास) in the Sanskrit language is related to the Prakrit word: Aṭṭahāsa.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Source: DDSA: A practical Hindi-English dictionaryAṭṭahāsa (अट्टहास) [Also spelled atthas]:—(nm) a horse-laugh, peal of loud laughter.
...
Prakrit-English dictionary
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionaryAṭṭahāsa (अट्टहास) in the Prakrit language is related to the Sanskrit word: Aṭṭahāsa.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionary
Source: Alar: Kannada-English corpusAṭṭahāsa (ಅಟ್ಟಹಾಸ):—
1) [noun] a loud and hoarse laughter.
2) [noun] a sneering, haughty laugh.
3) [noun] great and undue show or display; pomp; ostentation.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with: Attahasagara, Attahasaka, Attahasamgey, Attahasammadu, Attahasanarasimha, Attahasanrisimha.
Ends with: Attattahasa, Ghorattahasa, Mahattahasa, Raudrattahasa, Rudrattahasa, Sattahasa, Viplavattahasa.
Full-text (+66): Attattahasa, Attahasaka, Attahasin, Attakacam, Mahaghanta, Attahaseshvaratirtha, Kushikandhara, Barbari, Subandhu, Saumyasya, Saumyamukha, Prithudara, Mohana, Attahasya, Attahasita, Khattika, Kamuki, Karmukin, Pradiptaksha, Attahasanarasimha.
Relevant text
Search found 14 books and stories containing Attahasa, Aṭṭahāsa, Atta-hasa, Aṭṭāhāsa, Aṭṭa-hāsa, Aṭṭahāsā; (plurals include: Attahasas, Aṭṭahāsas, hasas, Aṭṭāhāsas, hāsas, Aṭṭahāsās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Bhajana-Rahasya (by Srila Bhaktivinoda Thakura Mahasaya)
Text 4 < [Chapter 6 - Ṣaṣṭha-yāma-sādhana (Sāyaṃ-kālīya-bhajana–bhāva)]
Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 2.2.17 < [Part 2 - Ecstatic Expressions (anubhāva)]
Verse 2.2.18 < [Part 2 - Ecstatic Expressions (anubhāva)]
Chaitanya Bhagavata (by Bhumipati Dāsa)
Verse 3.4.409 < [Chapter 4 - Descriptions of Śrī Acyutānanda’s Pastimes and the Worship of Śrī Mādhavendra]
Verse 2.19.25 < [Chapter 19 - The Lord’s Pastimes in Advaita’s House]
Verse 2.19.250 < [Chapter 19 - The Lord’s Pastimes in Advaita’s House]
Garga Samhita (English) (by Danavir Goswami)
Verse 8.13.128 < [Chapter 13 - A Thousand Names of Lord Balarāma]
Puranic encyclopaedia (by Vettam Mani)
Rudra-Shiva concept (Study) (by Maumita Bhattacharjee)
41. Other incarnations of Śiva < [Chapter 5 - Rudra-Śiva in the Purāṇic Literature]