Angada, Aṅgada, Amgada: 34 definitions
Introduction:
Angada means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. 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.
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In Hinduism
Purana and Itihasa (epic history)
Aṅgada (अङ्गद)—One of the Heavenly ornaments according to the Vāyu Purāṇa. It was used as an ornament by the people of the Kuru land, by Śiva and by the Rākṣasas.
1) Aṅgada (अङ्गद).—A son of Bāli. Genealogy. Descended from Viṣṇu in the following order: Brahmā-Kaśyapa-Indra-Bāli-Aṅgada. Birth. Aṅgada was the son of Bāli (the son of Indra) born of his wife Tārā. (Mahābhārata, Vana Parva, Chapter 82, Stanza 28).
a) Aṅgada was a member of the group of monkeys sent by Sugrīva to find out Sītā. (Vālmīki Rāmāyaṇa, Araṇyakāṇḍa).
b) He was the foremost among the group of monkeys who entered Madhuvana and ate the berries in the garden, on their return after the search for Sītā.
c) Aṅgada was sent to the court of Rāvaṇa as a messenger by Śrī Rāma. (Rāmāyaṇa, Yuddhakāṇḍa).
d) In the battle between Rāma and Rāvaṇa Aṅgada combated with Indrajit. (Rāmāyaṇa, Yuddhakāṇḍa).
e) After his combat with Indrajit, Aṅgada and his followers led an attack on the army of Rāvaṇa. (Rāmāyaṇa, Yuddhakāṇḍa).
f) After the battle, Śrī Rāma anointed Aṅgada as the heir-apparent to the Kingdom of Kiṣkindhā. The necklace which Bāli had given on his death to Sugrīva, was returned to Aṅgada. (Uttara Rāmāyaṇa).
g) Śrī Rāma returned to Ayodhyā after his forest life and celebrated a horse sacrifice. The sacrificial horse was caught and detained by King Suratha. Coming to know of this Śatrughna sent Aṅgada to deal with Suratha, who said that the horse was detained with the intention of meeting with Śrī Rāma personally. Aṅgada returned and told Śatrughna what Suratha had said to him. (Padma Purāṇa, Pātāla Khaṇḍa). (See full article at Story of Aṅgada from the Puranic encyclopaedia by Vettam Mani)
2) Aṅgada (अङ्गद).—There was a prince called Aṅgada among the mighty men-of-arms on the side of the Kauravas. He got into action on the battle-field on the twelfth day of the battle. (Mahābhārata, Droṇa Parva, Chapter 25, Stanza 38).
3) Aṅgada (अङ्गद).—Śrutakīrti the wedded wife of Śatrughna, brother of Śrī Rāma, had two sons called Aṅgada and Chandraketu. (Uttara Rāmāyaṇa).
4) Aṅgada (अङ्गद).—In the Bhāgavata we see another Aṅgada who was the son of Gada, the brother of Kṛṣṇa by his wife, Bṛhatī.
Aṅgada (अङ्गद) refers to “bracelets” (i.e., ornamental decoration) , according to the Śivapurāṇa 2.2.21. Accordingly as Brahmā narrated to Nārada:—“[...] When they [viz., Śiva’s Gaṇas (attendants)] went away and He was left alone with Satī, Śiva rejoiced much and sported with her. [...] Sometimes he would take the necklace off her breasts and press them with his hands. Sometimes he would remove the bracelets (aṅgada), bangles, rings from their places and fix them again one by one”.
1a) Aṅgada (अङ्गद).—A son of Lakṣmaṇa.1 Capital Kārayana in the Aṅgada kingdom.2 (Kārapatha).
- 1) Bhāgavata-purāṇa IX. 11. 12; Viṣṇu-purāṇa IV. 4. 104.
- 2) Brahmāṇḍa-purāṇa III. 63. 188; Vāyu-purāṇa 88. 187-8.
1b) A son of Vāli: married the eldest daughter of Mainda; father of Dhruva.1 Present at Rāma's abhiṣeka.2 Helped Rāma in his expedition to Laṅkā.3 Bore the sword when Bharata carried the pādukā of Rāma.4
- 1) Brahmāṇḍa-purāṇa III. 7. 219-20.
- 2) Viṣṇu-purāṇa IV. 4. 100.
- 3) Bhāgavata-purāṇa IX. 10. 19-20.
- 4) Ib. IX. 10. 44.
1c) A kingdom with its capital Kārayana.*
- * Brahmāṇḍa-purāṇa III. 63. 189.
1d) A son of Bṛhatī.*
- * Brahmāṇḍa-purāṇa III. 71. 256; Vāyu-purāṇa 96. 247.
Aṅgada (अङ्गद) is a name mentioned in the Mahābhārata (cf. VI.10.58) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Aṅgada) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
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.
Natyashastra (theatrics and dramaturgy)
Aṅgada (अङ्गद) refers to an “arm-band” and is classified as an ornament (ābharaṇa) for wearing above the elbow (kūrpara) to be worn by males, according to Nāṭyaśāstra chapter 23. It is classified as bandhanīya, or “ornaments that are to be tied up” and it is to be worn above the keyūra. Such ornaments for males should be used in cases of gods and kings.
Aṅgada (अङ्गद) also refers to an “arm-band” ornament (ābharaṇa) for the upper-arm (bāhumūla, ‘arm-pit’) to be worn by females. Such ornaments for females should be used in cases of human females and celestial beings (gods and goddesses).
Ābharaṇa (‘ornaments’, eg., aṅgada) is a category of alaṃkāra, or “decorations”, which in turn is a category of nepathya, or “costumes and make-up”, the perfection of which forms the main concern of the Āhāryābhinaya, or “extraneous representation”, a critical component for a successful dramatic play.
Aṅgada (अङ्गद) refers to one of the various “armlents”, classified under the heading Āhārya (“ornaments”), according to the Saṅgītanārāyaṇa (Vol. II, p.482) and the Saṅgītārṇavacandrika (1995: p.219). Puruṣottama Miśrā first makes a general classification of ornaments (āhārya); then he gives the definitions for each along with a few examples. This is followed by the names of ornaments that are to be worn on different body parts. [...] Puruṣottama Miśra lists out all these ornaments [e.g., Aṅgada] and then says that each of these ornaments has been described in detail in the work ‘Kohalīya’. And therefore, he says, he shall not be venturing to do the same for fear that his work will become too unwieldy in size.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
Shilpashastra (iconography)
Aṅgada (अङ्गद) refers to an “armlet” and represents a type of “hand-ornaments” (hastabhūṣaṇa), as defined in treatises such as the Pāñcarātra, Pādmasaṃhitā and Vaikhānasa-āgamas, extensively dealing with the technical features of temple art, iconography and architecture in Vaishnavism.—There are a number of ornaments for hand and arms. According to Bharata, [viz., aṅgada (armlet) and valaya (bangle ) are for upper part of arm].
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Vaishnavism (Vaishava dharma)
Aṅgada (अङ्गद) refers to:—A monkey chieftain of the kingdom of Kiṣkindhā who assisted Śrī Rāma in the battle against the demon Rāvaṇa. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Shaktism (Shakta philosophy)
Aṅgada (अङ्गद) refers to “one’s limbs”, according to the Kularatnoddyota, one of the earliest Kubjikā Tantras.—Accordingly, “[...] (The gross form has) five faces, ten arms and, pure, it has a smiling face. [...] Her stomach is thin, navel, deep set and thighs large. (Her) hips and knees are very soft. She has beautiful thighs and red finger (nails) that are very beautiful. She (wears) beautiful cloths, a divine garland and an excellent shawl. (She wears) a necklace made of large gems, bangles on her limbs [i.e., kaṭaka-aṅgada], anklets and a blazing diadem of rubies (māṇikya). O supreme mistress, adorned with divine rings (on her fingers), she sits on a svastika (as her) seat”.
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.
Shaivism (Shaiva philosophy)
Aṅgada (अङ्गद) refers to “(decorative) bracelets”, according to the 13th-century Matsyendrasaṃhitā: a Kubjikā-Tripurā oriented Tantric Yoga text of the Ṣaḍanvayaśāmbhava tradition from South India.—Accordingly, “[Visualisation of Parameśvara]:—[...] He is adorned with nice anklets, armlets, rings and bracelets (aṅgada), and he shines with small toe rings, Channahīras, etc., and diadems and a crown. His face is gracious, beautiful, his lips are smeared with betel leaves. His mind is filled with the joy of wine, and his body is supreme bliss [itself]. [...]”.
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.
Vedanta (school of philosophy)
Aṅgada (अङ्गद) refers to “armlets” (used in a simile to indicate the absence of distinctions regarding one’s true self), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] Whatever you see, it is you alone manifest in it. How could bracelets, armlets (aṅgada) and anklets be different from the gold? [kiṃ pṛthagbhāsate svarṇātkaṭakāṅgadanūpuram] Giving up such distinctions as ‘This is what I am’, and ‘I am not that’, recognise that ‘Everything is myself’, and be without distinction and happy. It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond Saṃsāra. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
General definition (in Hinduism)
Angada (अंगद): One of the monkey host; Son of Valī
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Aṅgada (अङ्गद) refers to one of the male Vidyā-beings mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa: one of the largest Kriyā Tantras devoted to Mañjuśrī (the Bodhisattva of wisdom) representing an encyclopedia of knowledge primarily concerned with ritualistic elements in Buddhism. The teachings in this text originate from Mañjuśrī and were taught to and by Buddha Śākyamuni in the presence of a large audience (including Aṅgada).
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.
In Jainism
General definition (in Jainism)
Aṅgada (अङ्गद) participated in the war between Rāma and Rāvaṇa, on the side of the latter, as mentioned in Svayambhūdeva’s Paumacariu (Padmacarita, Paumacariya or Rāmāyaṇapurāṇa) chapter 57ff. Svayambhū or Svayambhūdeva (8th or 9th century) was a Jain householder who probably lived in Karnataka. His work recounts the popular Rāma story as known from the older work Rāmāyaṇa (written by Vālmīki). Various chapters [mentioning Aṅgada] are dedicated to the humongous battle whose armies (known as akṣauhiṇīs) consisted of millions of soldiers, horses and elephants, etc.
1) Aṅgada (अङ्गद) refers to one of the sons of Sugrīva and Tārā (daughter of Vidyādhara-lord Jvalanaśikha), according to the Jain Ramayana and chapter 7.2 [Rāvaṇa’s expedition of conquest] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.—Accordingly, “Now, in the city Jyotiḥpura on Mount Vaitāḍhya there was a Vidyādhara-lord, Jvalanaśikha. He had a beautiful queen, Śrīmatī, and by her a bright-eyed daughter, Tārā. One day Sāhasagati, the son of Cakrāṅka, a Vidyādhara-king, saw her and was immediately wounded by love. Sāhasagati asked Jvalana for her through agents and also Sugrīva, king of the Vānaras (asked for her). For many seek a jewel. [...] Two sons, strong as elephants, Aṅgada and Jayānanda, were born to Sugrīva dallying with Tārā. [...]”.
2) Aṅgada (अङ्गद) is the name of a Kapi or Monkey-chief, according to chapter 7.6 [Bringing news of Sītā].—Accordingly, as Hanumat said to Rāma: “There are many Kapis like me. King Sugrīva says this from affection. [e.g., Aṅgada, ...], and many other Kapi-chiefs are here, master. Completing their number, I am ready to do your work. Shall I lift up Laṅkā with Rākṣasadvīpa and bring it here? Or shall I capture Daśakandhara and his relatives and bring them here? [...]”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Aṅgada (अङ्गद) refers to “jewelled armlets”, which was worn by kings during the reign of the Vākāṭakas (mid-3rd century CE).—Ajaṇṭā paintings give us a clear idea of the costume and jewellery worn by men and women in Vidarbha in the age of the Vākāṭakas. [...] Men and women were very fond of jewellery in the Vākāṭaka age. Merchants, middle class people and servants generally appear without jewellery on their person, but kings, princes, high officers, queens and wives of rich people as also their maids are represented with a variety of ornaments. [...] Kings used to wear a high jewelled diadem. They also put on jewelled ear-ornaments (kuṇḍalas) and necklaces of pearls or gems. Their arms were adorned with jewelled armlets (aṅgadas), with strings of pearls hanging from them. In his description of the svayaṃvara of Indumatī, Kālidāsa describes how one of the princes who attended it had to extricate his necklace while had got entangled in his armelt.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Pali-English dictionary
aṅgada : (nt.; adj.) bracelet for arm.
Aṅgada, (cp. Sk. aṅgada; prob. aṅga + da that which is given to the limbs) a bracelet J.V, 9, 410 (citt°, adj. with manifold bracelets). (Page 7)
aṅgada (အင်္ဂဒ) [(na) (န)]—
[aṅga+dā. aṅgaṃdāyati sodhayatīti aṅgada. thoma]
[အင်္ဂ+ဒါ။ အင်္ဂံဒါယတိ သောဓယတီတိ အင်္ဂဒ။ ထောမ]
[Pali to Burmese]
aṅgada—
(Burmese text): လက်ကြပ်-လက်မောင်းဝတ်-အဆင်တန်ဆာ။
(Auto-Translation): Gloves and sleeves - fashion accessories.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionary
aṅgada (अंगद).—n S A bracelet worn on the upper arm.
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
Aṅgada (अङ्गद).—[aṅgaṃ dāyati śodhayati bhūṣayati, aṅgaṃ dyati vā, dai or do-ka.] An ornament, bracelet &c. worn on the upper arm, an armlet; तप्तचामीकराङ्गदः (taptacāmīkarāṅgadaḥ) V.1.15. संघट्टयन्नङ्ग- दमङ्गदेन (saṃghaṭṭayannaṅga- damaṅgadena) R.6.73.
-dā 1 The female elephant of the south (?).
2) A woman who offers her person for use (aṅgaṃ dadāti arpayati).
-daḥ 1 Name of a son of Vāli, monkey-king of Kiṣkindhā. cf. अङ्गदो वालिनन्दने, नपुंसि बाहुवलये (aṅgado vālinandane, napuṃsi bāhuvalaye)... ()| Nm. [He was born of Tārā, Vālī's wife, and is supposed to have been an incarnation of Bṛhaspati to aid the cause of Rāma (and hence noted for his eloquence). When, after the abduction of Sītā by Rāvaṇa, Rāma sent monkeys in all quarters to search for her, Aṅgada was made chief of a monkeytroop proceeding to the south. For one month he got no information, and, when consequently he determined to cast off his life, he was told by Sampāti that Sītā could be found in Laṅkā. He sent Māruti to the island and, on the latter's return with definite information, they joined Rāma at Kiṣkindhā. Afterwards when the whole host of Rāma went to Laṇkā Aṅgada was despatched to Rāvaṇa as a messenger of peace to give him a chance of saving himself in time. But Rāvaṇa scornfully rejected his advice and met his doom. After Sugrīva Aṇgada became king of Kiṣkindhā. In common parlance a man is said to act the part of Aṅgada when he endeavours to mediate between two contending parties, but without any success.]
2) Name of a son of Lakṣmaṇa by Urmilā (aṅgadaṃ candraketuṃ ca lakṣmaṇo'pyātmasaṃbhavau | śāsanādraghunāthasya cakre kārā- patheśvarau || R.15.9), his capital being called Aṇgadīyā
3) Name of a warrior on the side of Duryodhana.
Derivable forms: aṅgadam (अङ्गदम्).
Aṅgada (अङ्गद).—m.
(-daḥ) 1. The name of a celebrated monkey, one of the heroes of the Ramayana, the son of Bali. n.
(-daṃ) A bracelet worn upon the upper arm. f.
(-dā) The female elephant of the south E. aṅga the body, and de to nourish, or dai to cleanse, aff. ḍa
Aṅgada (अङ्गद).—[aṅga-da] (vb. 3. dā). I. n. A bracelet. Ii. m. A proper name.
Aṅgada (अङ्गद).—[masculine] a man’s name; [neuter] bracelet, poss. din.
Aṅgada (अङ्गद) as mentioned in Aufrecht’s Catalogus Catalogorum:—poet. Padyāvalī.
1) Aṅgada (अङ्गद):—[=aṅga-da] [from aṅga] m. Name of a brother of Rāma
2) [v.s. ...] of a son of Gada
3) [v.s. ...] of an ape, son of Bālin
4) Aṅgadā (अङ्गदा):—[=aṅga-dā] [from aṅga-da > aṅga] f. the female elephant of the south
5) Aṅgada (अङ्गद):—[=aṅga-da] [from aṅga] n. a bracelet worn on the upper arm.
Aṅgada (अङ्गद):—[tatpurusha compound] I. m.
(-daḥ) A proper name of [a.]) a son of La-kṣmaṇa, the brother of Rāma and king of Āṅgadi, the capital of a country near the Himālaya; [b.]) a son of Gada by Vṛhatī; [c.]) a celebrated monkey, one of the heroes of the Rāmāyaṇa, the son of Bali. Ii. f.
(-dā) The female elephant of the south or according to others, of the north. See aṅganā. Iii. n.
(-dam) A bracelet worn upon the upper arm. E. aṅga and da.
Aṅgada (अङ्गद):—(daḥ) 1. m. A monkey, son of Bāli; f. (dā) elephant of the south; n. (daṃ) a bracelet.
Aṅgada (अङ्गद):—(3. aṅga + da?)
1) m. Nomen proprium ein Sohn Lakṣmaṇa’s [Viṣṇupurāṇa 385.] [Raghuvaṃśa 15, 90.] ein Sohn Gada's und der Vṛhatī [Harivaṃśa 9192.] ein Affe, ein Sohn Bālin’s, [Trikāṇḍaśeṣa 3, 3, 202.] [Hemacandra’s Anekārthasaṃgraha 3, 326.] [Medinīkoṣa d. 17.] [Rāmāyaṇa 6, 75, 63. 112, 88.] —
2) f. dā das Weibchen des Elephanten des Südens [Trikāṇḍaśeṣa 3,3, 202.] [Hemacandra’s Anekārthasaṃgraha 3, 326] (lies aṅgadā st. aṅgajā). [Medinīkoṣa d. 18]; vgl. aṅganā [4.] —
3) n. ein Geschmeide, das auf dem Oberarm getragen wird, [Amarakoṣa 2, 6, 3, 9.] [Trikāṇḍaśeṣa 3, 3, 202.] [Hemacandra’s Abhidhānacintāmaṇi 662.] [Anekārthasaṃgraha 3, 326.] [Medinīkoṣa d. 17.] [Rāmāyaṇa 1, 9, 16. 45, 41. 2, 32, 8. 6, 112, 88.] [Vikramorvaśī 14.] Am Ende eines adj. Comp. f. ā [Rāmāyaṇa 3, 35, 40.]
--- OR ---
Aṅgada (अङ्गद):—
3) vgl. pādāṅgada . —
4) aṅgadā f. N. der 14ten Kalā des Mondes [Oxforder Handschriften 18,b,26.]
--- OR ---
Aṅgada (अङ्गद):—
1) ein Sohn Lakṣmaṇa’s [Rāmāyaṇa 7, 102, 7. 8.]
Aṅgada (अङ्गद):——
1) m. Nomen proprium verschiedener Männer und eines Affen. —
2) f. ā — a) *Nomen proprium des Weibchens des Weltelephanten des Südens. — b) Name der 14ten Kalā des Mondes. —
3) n. (adj. Comp. f. ā) ein am Oberarm getragenes Geschmeide.
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
Aṃgada (अंगद) [Also spelled angad]:—(nm) one of the generals in the army of Lord Ram and the son of monkey-king [bāli], —[kā pāṃva] irrevocably firm, unflinching.
...
Kannada-English dictionary
Aṃgada (ಅಂಗದ):—[noun] an ornament for the arms; a bracelet.
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)
Partial matches (+0): Da, Anga, Anka, Ta.
Starts with (+10): Amgadadhrya, Amgadala, Amgadamdi, Amgadara, Amgadatta, Amgadattavikku, Amgadattu, Angada-siddhaya, Angadabharana, Angadabhushita, Angadaha, Angadahasula, Angadana, Angadanataka, Angadaniryuha, Angadaniti, Angadardya, Angadashishtai, Angadaurgandha, Angadaurgandhacikitsa.
Full-text (+76): Citrangada, Padangada, Rukmangada, Parangada, Hemangada, Kanakangada, Angadabharana, Cittangada, Gadhangada, Dibbangadasamannagata, Tareya, Ankadi, Angadiya, Ankatam, Angadi, Angadaniryuha, Rucirangada, Dutangada, Angadin, Katakangada.
Relevant text
Search found 72 books and stories containing Angada, Amgada, Aṃgada, Anga-da, Aṅga-da, Aṅga-dā, Aṅgada, Aṅgadā, Angadas; (plurals include: Angadas, Amgadas, Aṃgadas, das, dās, Aṅgadas, Aṅgadās, Angadases). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Hanuman Nataka (critical study) (by Nurima Yeasmin)
Hanuman-Nāṭaka, Act 8 (Summary) < [Chapter 3]
9.16. The character of Aṅgada < [Chapter 4]
Hanuman-Nāṭaka, Act 11 (Summary) < [Chapter 3]
Dictionaries of Indian languages (Kosha)
Page 25 < [Bengali-Hindi-English, Volume 1]
Page 14 < [Hindi-English-Nepali (1 volume)]
Page 438 < [Tamil-Hindi-English, Volume 1]
Padma Purana (by N.A. Deshpande)
Chapter 50 - Aṅgada Delivers Śatrughna’s Message to Suratha < [Section 5 - Pātāla-Khaṇḍa (Section on the Nether World)]
Chapter 216 - The Greatness of Badarikāśrama < [Section 6 - Uttara-Khaṇḍa (Concluding Section)]
Chapter 51 - Hanūmat Frees Puṣkala from Campaka < [Section 5 - Pātāla-Khaṇḍa (Section on the Nether World)]
Discovery of Sanskrit Treasures (seven volumes) (by Satya Vrat Shastri)
8. Sanskrit Synonyms (Study) < [Volume 1 - Grammer and Linguistics]
1.10. Rama Story in Thailand < [Volume 2 - Epics and Puranas]
Brahma Purana (critical study) (by Surabhi H. Trivedi)
14. Kinds of Cloth < [Social and Economic Life]
3. Visnu And Other Gods < [Mythology]
2. Depiction of Visnu (introduction) < [Mythology]
Mahabharata (English) (by Kisari Mohan Ganguli)