Vamadeva, aka: Vāmadeva, Vama-deva; 15 Definition(s)
Vamadeva means something in Buddhism, Pali, Hinduism, Sanskrit, the history of ancient India. 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.
Vāmadeva (वामदेव)—One of the eleven other names of Rudra, according to the Bhāgavata Purāṇa 3.12.12.Source: Wisdom Library: Bhagavata Purana
1) Vāmadeva (वामदेव).—An ancient hermit. Vāmadeva and Śala. Three sons named Śala, Dala and Bala were born to King Parīkṣit by his wife Suśobhanā, a princess of Maṇḍūka. In due course, King Parīkṣit anointed his eldest son Śala as King and went to the forest for penance.
Once Śala went to the forest to hunt. While chasing a deer, the King asked his charioteer to bring horses capable of overtaking the deer. The charioteer told the King that such horses were available at the hermitage of Vāmadeva. They went to the hermitage of Vāmadeva and got the horses on condition that they would be returned.
After the hunting, Śala reached his capital. Seeing the beauty and the vigorous nature of the horses, the King did not like to part with them. Vāmadeva sent his disciple to the court of the King to take the horses back. But the King sent him back empty-handed. Vāmadeva got angry. He came in person and demanded his horses. The King replied that Brahmins did not require such horses. While these two were quarrelling with each other, some fierce giants came there and pierced Śala with a trident and killed him. (Mahābhārata Vana Parva, Chapter 192). Other information.
(i) He was a friend of Vasiṣṭha and a priest of Daśaratha. (Vālmīki Rāmāyaṇa, Bālakāṇḍa. Sarga 7, Stanza 3).
(ii) Maṇḍala 4 of Ṛgveda was composed by Vāmadeva.
(iii) Vāmadeva was a hermit who had praised the Aśvinīdevas when he was in his mother’s womb. (Ṛgveda, Maṇḍala 1, Sūkta 119).
(iv) Once Vāmadeva tried to eat the flesh of a dog because of hunger, with a view to save Brahmins. (Manusmṛti, Chapter 10, Stanza 106).
(v) He was a prominent member in the assembly of Indra. (Mahābhārata Sabhā Parva, Chapter 7, Stanza 17).
(vi) Once Vāmadeva gave advice about righteousness to King Vasumanas. (Mahābhārata Śānti Parva, Chapter 92). (See full article at Story of Vāmadeva from the Puranic encyclopaedia by Vettam Mani)
2) Vāmadeva (वामदेव).—A King. Arjuna defeated this King during his regional conquest of the North. (Mahābhārata Sabhā Parva, Chapter 27, Stanza 11).
3) Vāmadeva (वामदेव).—One of the seven sons born to Manu by his wife Śatarūpā. It is stated in Matsya Purāṇa, Chapter 4, that the Brahmin was born from the face, Kṣatriya from the hand, Vaiśya from the calf of the leg and Śūdra from the foot, of Vāmadeva, who was an incarnation of Śiva. This Vāmadeva who had five faces and a trident in his hand, fought with Candra, when Tārā the wife of Bṛhaspati was carried away by Candra. (Matsya Purāṇa, 4-13).Source: archive.org: Puranic Encyclopaedia
1a) Vāmadeva (वामदेव).—A name of Śiva; immortal;1 with the trident created Brahmans from his face; Kṣatriyas from his arms, Vaiśyas from his thigh and Śūdras from his feet;2 was not allowed to proceed with the creation of beings and hence got the name Sthāṇu;3 five faced Śiva grew angry at Soma's refusal to send back Tārā to Bṛhaspati and waged war with him.4
- 1) Bhāgavata-purāṇa II. 6. 36; III. 12. 12; Brahmāṇḍa-purāṇa II. 26. 33; III. 72. 182.
- 2) Matsya-purāṇa 4. 27-30.
- 3) Ib. 4. 31.
- 4) Ib. 23. 36.
1b) A mountain of Śālmalidvīpa.*
- * Bhāgavata-purāṇa V. 20. 10.
1c) A son of Hīraṇyaretas of Kuśadvīpa.*
- * Bhāgavata-purāṇa V. 20. 14.
1d) A sage who was invited for Yudhiṣṭhira's Rājasūya. Went with Kṛṣṇa to Mithilā, and came to Syamantapañcaka to see him. One of the sages who left for Piṇḍāraka;1 a sage by tapas an Angirasa and mantrakṛt;2 a son of Surūpā and a gotrakāra;3 a Tripravara, not to marry with Angiras and Bṛhaduktas.4
- 1) Bhāgavata-purāṇa X. 74. 8; 84. 5; 86. 18; XI. 1-12.
- 2) Brahmāṇḍa-purāṇa II. 32. 99 and 110; Matsya-purāṇa 145. 93, 104; Vāyu-purāṇa 59. 90, 101.
- 3) Matsya-purāṇa 196. 4.
- 4) Ib. 196. 35-36.
- 1) Brahmāṇḍa-purāṇa III. 1. 105; 23. 4; IV. 39. 56.
- 2) Matsya-purāṇa 145. 93.
- 3) Vāyu-purāṇa 65. 100-2.
1f) The third Kalpa.*
- * Matsya-purāṇa 290. 3.
1g) The contemplated being in the 30th Kalpa; also Śarva; Vāma Īśvara leads to Rudralokam.*
- * Vāyu-purāṇa 22. 25, 32 and 34.
1h) The name of the Lord of the Lohita Kalpa.*
- * Vāyu-purāṇa 23. 70-3.
1i) A son of Guhāvāsa of the 17th dvāpara.*
- * Vāyu-purāṇa 23. 177.
1j) A branch of Angiras.*
- * Vāyu-purāṇa 65. 106.
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.
1) Vāmadeva (वामदेव):—One of the five aspects of Śiva, known collectively as the Pañchabrahmās. They are emanations from the niṣkala-Śiva. According to the Rūpamaṇḍana, the colour of the body, the eyes, garments, the head-gear, the yajñopavīta, the garland, the sandal-paste and ear-ornament of Vāmadeva should be red. As usual, the crescent moon should be adorning the jaṭāmakuṭa of this deity also. He should have three eyes and a prominent nose, be decorated with all ornaments and carry in his hands the khaḍga and the kheṭaka.
The Śrītatvanidhi gives somewhat different description. For Vāmadeva should have, according to this work, four faces; each of these faces should have three eyes; the colour of Vāmadeva should be red. This face ought to point to the northern direction. Two of Vāmadeva’s hands should be held in the varada and the abhaya pose and the two remaining ones should hold in them the akṣamālā and the ṭaṅka.
2) Vāmadeva (वामदेव):—Fourth of the twelve emanations of Rudra, according to the Rūpamaṇḍana.Source: Wisdom Library: Elements of Hindu Iconograpy
Vāmadeva (वामदेव) was a contemporary and protege of a king called Śambhuvarāya. There are three or four Śambhuvarāyas, (that is, members of a dynasty of chiefs who styled themselves Śambhuvarāyas), of whom the Śambhuvarāya, the patron of Vāmadeva seems to be Rājanārāyaṇa Śambhuvarāyar, whoe initial date is A.D. 1322-23.Source: Google Books: Elements of Hindu iconography
Vāmadeva (वामदेव) is found as a sculpture at the temple of Lokeśvara, north wall, north façade.—As this beautiful image is on the north wall, we may say that it is a representation of Vāmadeva. This is a standing image with one foot on the back of a Gaṇa. He has two arms, the left hand resting on the thigh, the right hand holding a serpent. He has a beautifully arranged matted hair. He wears a lot of ornaments and they are in well-preserved condition. A skull in his head decoration is intriguiging. The slight smile on his lips enhances the beauty of the image.
Above the image are demi-gods flying in the air, adoring the god. They are also well bedecked.Source: Archaeological Survey of India: Śaiva monuments at Paṭṭadakal (śilpa)
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.
Itihasa (narrative history)
Vāmadeva (वामदेव) is a name mentioned in the Mahābhārata (cf. II.24.10) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Vāmadeva) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.Source: JatLand: List of Mahabharata people and places
Itihasa (इतिहास, itihāsa) refers to ‘epic history’ and represents a branch of Sanskrit literature which popularly includes 1) the eighteen major Puranas, 2) the Mahabharata and 3) the Ramayana. It is a branch of Vedic Hinduism categorised as smriti literature (‘that which is remembered’) as opposed to shruti literature (‘that which is transmitted verbally’).
Shaivism (Shaiva philosophy)
Vāmadeva (वामदेव) refers to one of the five faces of Sadāśiva that revealed the Āgamas (sacred texts).—According to the sṛṣṭikrama method mentioned in the Uttarakāmikāgama, “Rauravāgama, Makuṭāgama, Vimalāgama, Candrajñānāgama and Bimbāgama are said to be emanated from Vāmadeva face”. According to the saṃhārakrama mentioned in the Pūrvakāraṇāgama, “Sūkṣmāgama, Sahasrāgama, Aṃśumān and Suprabhedāgama are to be from the face called Vāmadeva”.
According to the Ajitāgama, “Siddha, Santāna, Nṛsiṃha, Candrajñāna and Vilmala are sprung from the Vāmadeva face”. According to the Rauravāgama, “Bimba, Prodgīta, Lalita, Siddha and Santāna are from the Vāmadeva face of Sadāśiva”.Source: Shodhganga: Iconographical representations of Śiva
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.
Pancaratra (worship of Nārāyaṇa)
Vāmadeva (वामदेव) or Vāmadevasaṃhitā is the name of a Vaiṣṇava Āgama scripture, classified as a tāmasa type of the Muniprokta group of Pāñcarātra Āgamas. The vaiṣṇavāgamas represent one of the three classes of āgamas (traditionally communicated wisdom).—Texts of the Pāñcara Āgamas are divided in to two sects. It is believed that Lord Vāsudeva revealed the first group of texts which are called Divya and the next group is called Muniprokta which are further divided in to three viz. a. Sāttvika. b. Rājasa. c. Tāmasa (eg., Vāmadeva-saṃhitā).Source: Shodhganga: Iconographical representations of Śiva (pancaratra)
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.
Katha (narrative stories)
Vāmadeva (वामदेव) is the name of a great hermit, as mentioned in the Kathāsaritsāgara, chapter 109. Accordingly, as Amṛtaprabha said to Naravāhanadatta: “... there is a great mountain (mahāgiri) named Malaya in the southern region; and in a hermitage on it lives a great hermit named Vāmadeva”.
Also, “... and [Naravāhanadatta] himself flew up into the air with that Vidyādhara, and in that way quickly reached the Malaya mountain, and approached the hermit Vāmadeva. And he beheld that hermit [Vāmadeva] white with age, tall of stature, with eyeballs sparkling like bright jewels in the fleshless sockets of his eyes, the depository of the jewels of the emperor of the Vidyādharas, with his matted hair waving like creepers, looking like the Himālaya range accompanying the prince, to assist him in attaining success”.
The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Vāmadeva, 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.Source: Wisdom Library: Kathāsaritsāgara
Katha (कथा, kathā) refers to narrative Sanskrit literature often inspired from epic legendry (itihasa) and poetry (mahākāvya). Some Kathas reflect socio-political instructions for the King while others remind the reader of important historical event and exploits of the Gods, Heroes and Sages.
General definition (in Hinduism)
Vāmadeva is associated with the northern direction. This face of Shiva is associated with the shakti of strength and beauty as well as the goddess Maya. Vāmadeva is associated with the Vijῆānamaya Kosha. This face is the Citta rūpa, the form of the universal consciousness limited to the individual mind. Several traditions believe that mantra to Vāmadeva has considerable healing benefit. This is the preserving energy of Shiva, and is connected with the air element as well as the Ānahata Chakra.Source: Universal Yoga: The Five Faces of Shiva
1) Vāmadeva: Represents Citta rūpa and Citta rūpiṇi of Śiva. This is Turīya, attained by getting acquainted with primordial energy of the sun. This face of Śiva has special powers to heal both mentally and physically of any creature. Represents Parāliṅga. Two billion (200,00,000) mantras are trying to describe this face of Śiva. Blood red in color it represents unmatched force that is capable of transforming all elements of the cosmos. Uplifts the element of Tejasa. Direction is North. Predominates the energy of vital life force. It represents indescribable amount of brightness of light. Only those established in yoga can contain it within their physical forms, otherwise the mortal frame sheds itself immediately resulting in union with Vamadeva. The adepts contain energy of creation of elements within themselves.
2) (second face of Shiva) - Vāmadeva - Preservation. North. Water. Jala.
According to Śaiva Agama, Lord Shiva performs five actions - creation, preservation, dissolution, concealing grace, and revealing grace. Each of the five actions corresponds to a name and form of Shiva with varying attributes.Source: WikiPedia: Hinduism
Theravada (major branch of Buddhism)
One of the great sages honoured by the brahmins as authors of hymns, etc. Vin.i.245; D.i.104, etc.; see Vamaka; cf. Rigveda iv. 26; Ramayana i.7, etc.Source: Pali Kanon: Pali Proper Names
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
India history and geogprahy
Vāmadeva is one of the Brāhmaṇa donees mentioned in the “Asankhali plates of Narasiṃha II” (1302 A.D.). When a grant was made to a large number of Brāhmaṇas, the chief amongst the donees seems to have been called Pānīyagrāhin especially. In the present record, though all the donees (eg., Vāmadeva) are referred to as Pāṇigrāhi-mahājana, their list is headed by a Brāhmaṇa with Pāṇigrahī as his surname.
These copper plates (mentioning Vāmadeva) were discovered from the house of a Santal inhabitant of Pargana Asankhali in the Mayurbhanj State (Orissa). It was made when king Vīra-Narasiṃhadeva was staying at the Bhairavapura-kaṭaka (city, camp or residence).Source: What is India: Epigraphia Indica volume XXXI (1955-56)
The history of India traces the identification of countries, villages, towns and other regions of India, as well as 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
1) Name of a sage.
2) Name of Śiva; नाहं न यूयं यदृतां गतिं विदुर्न वामदेवः किमुतापरे सुराः (nāhaṃ na yūyaṃ yadṛtāṃ gatiṃ vidurna vāmadevaḥ kimutāpare surāḥ) Bhāg.2.6.36.
Derivable forms: vāmadevaḥ (वामदेवः).
Vāmadeva is a Sanskrit compound consisting of the terms vāma and deva (देव).Source: DDSA: The practical Sanskrit-English dictionary
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. 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.
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Search found 44 books and stories containing Vamadeva, Vāmadeva or Vama-deva. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Devi Bhagavata Purana (by Swami Vijñanananda)
Chapter 1 - On the description of Gāyatrī < [Book 12]
The Mahabharata - Third Book (by Krishna-Dwaipayana Vyasa)
Section CLXLI < [Markandeya-Samasya Parva]
Section CCLXXV < [Draupadi-harana Parva]
Section CCLXXXIX < [Draupadi-harana Parva]
The Shiva Purana (by J. L. Shastri)
Chapter 11 - Description of the Brahman Vāmadeva < [Section 6 - Kailāsa-saṃhitā]
Appendix 1 - The five faces of Śiva (pañcānana) < [Appendices]
Chapter 18 - The procedure of initiating a disciple < [Section 6 - Kailāsa-saṃhitā]
Brahma Sutras (Shankara Bhashya) (by Swami Vireshwarananda)
Chapter I, Section I, Adhikarana XI < [Section I]
Chapter III, Section IV, Adhikarana XVI < [Section IV]
The Garuda Purana (by Manmatha Nath Dutt)
Chapter XL - Maheshvara worship < [Agastya Samhita]
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)