y3064.1JL29.z31.dbx
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jivadas
Jul 29, 2013, 2:56:05 PM7/29/13
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y3064.1JL29.z31 Canto 3.64: Tale of Lîlâ: The Seed and the Sprout
v.13::JL29- mn 1500h – 68p - -3p - •-• +23 C°/+14 C° = -3 C°/-1 C° under
av.
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*o*ॐ*m*
Canto 3.64: Tale of Lîlâ: The Seed and the Sprout
*VASISHTHA: *
*The omnipresent Deity, *
*the Lord, *
*is the Supreme Self, *
*which thus manifests its boundless, joyful, infinite identity. *
-1‑
*From its supreme joy, *
*as a form of pure Chit-Consciousness only, *
*the Living next appears as Chitta, the affective mind. *
*From its affection is the world. *
-2‑
*RÂMA:*
But how can there be manifest self-experience in Brahmâ,
here, emerging from the Brahman Immensity as the Suchness?
How can he attain embodiment in the One Without a Second? -3‑
VASISHTHA:
When the crystalline Self appears as the unSuch,
it is Brahman,
now fully manifest as the fearsome embodiment Chit
that's known
as unchanging Ânanda Joy. -4-
That which is the same,
filled-up with pure Sattva Suchness,
Such without distinctions!
Not by That-knowers
is it to be defined,
that State.... -5-
That which arises as-if from Peace, is Suchness of the nature of samvit
Awareness; and from its self-becoming as a form of Spanda Vibration, is
designated by the word
"Jîva". -6-
There, in That, are these
things,
mirrored‑in
The Supreme,
in the Chit-Sky,
manifest as Experience,
countlessly reflected,
the net of the procession of the worlds. -7-
From the Brahman Immensity,
as a kind of vibration,
what is still like a windless sea,
or what is like the flame in a lamp
that's sheltered from the wind—
know that to be the Jîva, Râghava. -8-
Resting in the peacefulness
of crystalline Transparency,
a trace of self-cognition—
a vibratory self-nature—
Chit-Sky becomes embodiment. -9-
As the vibration of the wind,
like the heat of a fire, or else
the coolness of snow: such is
the Jîvatva Animation,
the Livingness within the Self. -10-
It is samvedana Cognition
of the form of Consciousness,
of That-as-selfness,
the nature of the self-identity,
that is known as the Living Jîva. -11-
Only That, through its thickening
awareness, comes to "I"ness in
due course, as a spark, from a heap
of fuel, gets its own brightness. -12-
As, in the the self~star-path sky, there
is an appearance of blue, in
this Jîva, though empty, there is
appearance of the sense of "I". -13-
The Living Jîva appears as
an "Aham"-krti "I"-form—as
a fiery conceptual
fragment, a self-condensation,
like the sky when it becomes blue. -14-
This "I"-feeling-state then gives form
to distinctions of Place and Time
out of its self-conceit, that stirs
as the vibration of the Airs. -15-
Having come to conceptual
awakening, it assumes names
like Ahamkâra, the "I"-form,
Chitta Affection, and Jîva,
Manas Mind, Mâyâ Illusion,
and the Prakrti Origin. -16-
The Chetas Awareness acting thus, wandering, is then
the conceptual identity of That, and, as it imagines
elemental being, from one samkalpa, it becomes fivefold. -17-
The fivefold-elemental form,
the Chitta, when the elements
are fashioned, is like a faint star
in the sky of the unborn world. -18-
The Chitta presents itself
as a Tejas-spark,
imagining the elements
gradually
from its own Parispanda Vibration,
as a seed presents a shoot. -19-
This Tejas-spark is called the "Egg"—
from being somehow like an egg—
and comes-forth as the inwardly-
vibrant Brahmâ—just as Water
coalesces to earthenness. -20-
Then something, presto! after this
imagining of the body,
assumes delusive bodiness,
taking this form or that, just like
the people of Gandharva City. -21-
That something finds stability,
or something gets mobility,
or takes a form like Sky-Rovers,
conceiving its own sort of self. -22-
In the beginning of creation,
the Firstborn Body,
Jîva,
conceptually arisen,
gradually reaching the state of Virinchi Brahmâ,
made the World. — -23-
A bit of self, within the Ground
of Self, conceptualizes—
spontaneously—and that bit,
impelled by its selfNature, now
beholds the birth of its concept. -24-
From the Chit~self-nature, Brahmâ
emerges as the cause of all:
it is the cause of creation,
having constructed this karma. -25-
From its self-nature, the Chitta
manifests out of Chit, like foam
in the ocean;—but then it is
impeded by karmas, just as
sea-foam is by a mooring-rope. -26-
His samkalpa Concept becomes
the seed of Kalanâ Impulsion —
the self of the Jîva Lifeling
as karma leads to karma, though
first arisen akarmically. -27-
It's like a shoot at first produced within the breast: the Jîva gets
its own vitality, and comes into its own variety,
like the succession of the leaves and branches and fruit, in a tree. -28-
So other Jîvas, having come
themselves in just that way, to form,
in some former arisen world,
now reach the state of creatureness. -29-
Thus by their self-karmas causing
their births and deaths are their goings:
they wander upward or downward.
"Karma" is this Chit-vibration. -30-
चित्-स्पन्दनम् भवति कर्म The vibration of Consciousness- becomes Karma;
=
तत्_एव / तदा_इव दैवम् then as-if Daiva Fate; =
चित्तम् तद्*एव भवति then as Affective mind it becomes =
इह शुभ.अशुभ-आदि purity and impurity in this world. =
तस्मात्_जगन्ति भुवनानि भवन्ति After that worlds of creatures come to be,
=
पूर्वम् भूत्वा having been before, =
निज.अङ्ग-कुसुमानि तरोः_इव like innate.form-blossoms – born of a tree and
bearing new ones, =
आद्यात् from the very Beginning. -31-
Chit-Vibration becomes karma; then as-if Daiva Fate;
and then, as Chitta Affection, now becomes purity
and impurity. Thus the worlds and beings first arise—
like the limbs and blossoms of a tree—from the primal cause. -31-
*o*ॐ*m*
hk3064
shrIvasiSTha uvAca .
yo.ayaM sarvagato devaH paramAtmA maheshvaraH .
svacChaH svAnubhavAnandasvarUpo.antAdivarjitaH ..1..
etasmAtparamAnandAcChuddhacinmAtrarUpiNaH .
jIvaH samjAyate pUrvaM sa cittaM cittato jagat ..2..
shrIrAma uvAca .
svAnubhUtipramANo.asminbrahmaNi brahmabRRiMhite .
kathaM sattAmavApnoti jIvako dvaitavarjite ..3..
shrIvasiSTha uvAca .
asadAbhAsamacChAtma brahmAstIha prabRRiMhitaM .
bRRihaccidbhairavavapurAnandAbhidamavyayaM ..4..
tasya yatsamamApUrNaM shuddhaM satvamacihnitam .
tadvidAmapyanirdeshyaM tacChAntaM paramaM padam ..5..
tasyaivodyadivAshAnti yatsattvaM samvidAtmakam .
svabhAvAtspandanaM tattu jIvashabdena kathyate ..6..
tatremAH paramAdarshe cidvyomnyanubhavAtmikAH .
asaMkhyAH pratibimbanti jagajjAlaparamparAH ..7..
brahmaNaH sphuraNaM kimcidyadavAtAmbudheriva .
dIpasyevApyavAtasya taM jIvaM viddhi rAghava ..8..
shAntatvApagame.acChasya manAksaMvedanAtmakam .
svAbhAvikaM yatsphuraNaM cidvyomnaH so.aGga jIvakaH ..9..
yathA vAtasya calanaM kRRishAnoruSNatA yathA .
shItatA vA tuSArasya tathA jIvatvamAtmanaH ..10..
cidrUpasyAtmatattvasya svAbhAvavashataH svayam .
manAksaMvedanamiva yattajjIva iti smRRitam ..11..
tadeva ghanasaMcittyA yAtyahaMtAmanukramAt .
vahnyaNuH svendhanAdhikyAtsvAM prakAshakatAmiva ..12..
yathA svatArakAmArge vyomnaH sphurati nIlimA .
shUnyasyApyasya jIvasya tathAhaMbhAvabhAvanA ..13..
jIvo.ahaMkRtimAdatte samkalpakalayeddhayA .
svayaitayA ghanatayA nIlimAnamivAmbaraM ..14..
ahaMbhAvo hi dikkAlavyavacChedI kRRitAkRRitiH .
svayaM samkalpavashato vAtaspanda iva sphuran ..15..
saMkalponmukhatAM yAtastvahaMkArAbhidhaH sthitaH .
cittaM jIvo mano mAyA prakRRitishceti nAmabhiH ..16..
tatsaMkalpAtmakaM ceto bhUtatanmAtrakalpanam .
kurvaMstato vrajatyeva samkalpAdyAti pa~ncatAm ..17..
tanmAtrapa~ncakAkAraM cittaM tanmAtrakalpanAt .
ajAtajagati vyomni tArakA pelavA yathA ..18..
tejaHkaNatvamAdatte cittaM tanmAtrakalpanAt .
shanaiH svasmAtparispandAdbIjama~NkuratAmiva ..19..
asau tejaHkaNo.aNDAkhyaH kalpanAtkashcidaNDatAm .
prayAtyantaHsphuradbrahmA jalamApiNDatAmiva ..20..
kashciddrAgiti dehAdikalanAdyAti dehatAm .
bhrAntitvaM tadatadrUpaM gandharvaishca vasatpuram ..21..
kashcitsthAvaratAmeti kashcijjaMgamatAmapi .
kashcidyAti khacAryAdirUpaM samkalpataH svataH ..22..
sargAdAvAdijo deho jIvaH samkalpasaMbhavaH .
krameNa padamAsAdya vairi~ncaM kurute jagat ..23..
AtmabhUkalanAtmAsau yatsaMkalpayati kSaNAt .
tatsvabhAvavashAdeva jAtameva prapashyati ..24..
citsvabhAvAtsamAyAtaM brahmatvaM sarvakAraNaM .
saMsRRitau kAraNaM pashcAdkarma nirmAya samsthitam ..25..
cittaM svabhAvAtsphurati cittaH phena ivAmbhasaH .
karmabhirbadhyate pashcADDiNDIramiva rajjubhiH ..26..
saMkalpaH kalanAbIjaM tadAtmaiva hi jIvakaH .
karma pashcAttanotyuccairutthAyAkarmataH kramAt ..27..
kroDIkRRitA~NkuraM pUrvaM jIvo dhatte svajIvitam .
pashcAnnAnAtvamAyAti patrA~NkuraphalakramaiH ..28..
anye sva eva ye jIvA evamevAkRRitiM gatAH .
pUrvotpanne jagati te yAnti bhUtAshrayAM sthitim ..29..
svakarmabhistato janmamRRitikAraNatAM gataiH .
prayAntyUrdhvamadhastAdvA karma citspanda ucyate ..30..
*citspandanaM bhavati karma tadeva daivaM*
* cittaM tadeva bhavatIha zubhAzubhAdi | *
*tasmAjjaganti bhuvanAni bhavanti pUrvaM*
* bhUtvA nijAGgakusumAni tarorivAdyAt ||31||*
*o*ॐ*m*
dn3064
श्रीवसिष्ठ उवाच।
योऽयं सर्वगतो देवः परमात्मा महेश्वरः।
स्वच्छः स्वानुभवानन्दस्वरूपोऽन्तादिवर्जितः॥१॥
एतस्मात्परमानन्दाच्छुद्धचिन्मात्ररूपिणः।
जीवः संजायते पूर्वं स चित्तं चित्ततो जगत्॥२॥
**राम उवाच।
स्वानुभूतिप्रमाणोऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते।
कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते॥३॥
श्रीवसिष्ठ उवाच।
असदाभासमच्छात्म ब्रह्मास्तीह प्रबृंहितं।
बृहच्चिद्भैरववपुरानन्दाभिदमव्ययं॥४॥
तस्य यत्सममापूर्णं शुद्धं सत्वमचिह्नितम्।
तद्विदामप्यनिर्देश्यं तच्छान्तं परमं पदम्॥५॥
तस्यैवोद्यदिवाशान्ति यत्सत्त्वं संविदात्मकम्।
स्वभावात्स्पन्दनं तत्तु जीवशब्देन कथ्यते॥६॥
तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः।
असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ७
ब्रह्मणः स्फुरणं किम्चिद्यदवाताम्बुधेरिव।
दीपस्येवाप्यवातस्य तं जीवं विद्धि राघव ८
शान्तत्वापगमेऽच्छस्य मनाक्संवेदनात्मकम्।
स्वाभाविकं यत्स्फुरणं चिद्व्योम्नः सोऽग़्ग जीवकः ९
यथा वातस्य चलनं कृशानोरुष्णता यथा।
शीतता वा तुषारस्य तथा जीवत्वमात्मनः॥१०॥
चिद्रूपस्यात्मतत्त्वस्य स्वाभाववशतः स्वयम्।
मनाक्संवेदनमिव यत्तज्जीव इति स्मृतम्॥११॥
तदेव घनसंचित्त्या यात्यहंतामनुक्रमात्।
वह्न्यणुः स्वेन्धनाधिक्यात्स्वां प्रकाशकतामिव॥१२॥
यथा स्वतारकामार्गे व्योम्नः स्फुरति नीलिमा।
शून्यस्याप्यस्य जीवस्य तथाहंभावभावना॥१३॥
जीवोऽहंक्ऱ्तिमादत्ते संकल्पकलयेद्धया।
स्वयैतया घनतया नीलिमानमिवाम्बरं॥१४॥
अहंभावो हि दिक्कालव्यवच्छेदी कृताकृतिः।
स्वयं संकल्पवशतो वातस्पन्द इव स्फुरन्॥१५॥
संकल्पोन्मुखतां यातस्त्वहंकाराभिधः स्थितः।
चित्तं जीवो मनो माया प्रकृतिश्चेति नामभिः॥१६॥
तत्संकल्पात्मकं चेतो भूततन्मात्रकल्पनम्।
कुर्वंस्ततो व्रजत्येव संकल्पाद्याति पञ्चताम्॥१७॥
तन्मात्रपञ्चकाकारं चित्तं तन्मात्रकल्पनात्।
अजातजगति व्योम्नि तारका पेलवा यथा॥१८॥
तेजःकणत्वमादत्ते चित्तं तन्मात्रकल्पनात्।
शनैः स्वस्मात्परिस्पन्दाद्बीजमङ्कुरतामिव॥१९॥
असौ तेजःकणोऽण्डाख्यः कल्पनात्कश्चिदण्डताम्।
प्रयात्यन्तःस्फुरद्ब्रह्मा जलमापिण्डतामिव॥२०॥
कश्चिद्द्रागिति देहादिकलनाद्याति देहताम्।
भ्रान्तित्वं तदतद्रूपं गन्धर्वैश्च वसत्पुरम्॥२१॥
कश्चित्स्थावरतामेति कश्चिज्जंगमतामपि।
कश्चिद्याति खचार्यादिरूपं संकल्पतः स्वतः॥२२॥
सर्गादावादिजो देहो जीवः संकल्पसंभवः।
क्रमेण पदमासाद्य वैरिञ्चं कुरुते जगत्॥२३॥
आत्मभूकलनात्मासौ यत्संकल्पयति क्षणात्।
तत्स्वभाववशादेव जातमेव प्रपश्यति॥२४॥
चित्स्वभावात्समायातं ब्रह्मत्वं सर्वकारणं।
संसृतौ कारणं पश्चाद्कर्म निर्माय संस्थितम्॥२५॥
चित्तं स्वभावात्स्फुरति चित्तः फेन इवाम्भसः।
कर्मभिर्बध्यते पश्चाड्डिण्डीरमिव रज्जुभिः॥२६॥
संकल्पः कलनाबीजं तदात्मैव हि जीवकः।
कर्म पश्चात्तनोत्युच्चैरुत्थायाकर्मतः क्रमात्॥२७॥
क्रोडीकृताङ्कुरं पूर्वं जीवो धत्ते स्वजीवितम्।
पश्चान्नानात्वमायाति पत्राङ्कुरफलक्रमैः॥२८॥
अन्ये स्व एव ये जीवा एवमेवाकृतिं गताः।
पूर्वोत्पन्ने जगति ते यान्ति भूताश्रयां स्थितिम्॥२९॥
स्वकर्मभिस्ततो जन्ममृतिकारणतां गतैः।
प्रयान्त्यूर्ध्वमधस्ताद्वा कर्म चित्स्पन्द उच्यते॥३०॥
चित्-स्पन्दनम् भवति कर्म तद्*एव दैवम् , चित्तम् तद्*एव भवति_इह शुभ.अशुभ-आदि
। तस्मात्_जगन्ति भुवनानि भवन्ति पूर्वम् , भूत्वा निज-अङ्ग-कुसुमानि तरोः_इव_आद्यात्
॥३१॥
*o*ॐ*m*
wn3064
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Tags:
*o*ॐ*m*
````y3064.001
***vasiSTha uvAca | *
*yo'yaM sarvagato devaH paramAtmA mahezvaraH | *
*svacchaH svAnubhavAnandasvarUpo'ntAdivarjitaH ||1||*
**vasiSTha uvAca |
y*ah_a*ya*m* sarva-gat*ah* devaH paramAtmA mahezvaraH |
svacchaH sv*a.a*nubhav*a-A*nanda-svarUp*aH_a*ntAdivarjitaH ||1||
yaH ayaM sarva-gato devaH – Whoso is this all-pervasive god —
paramAtmA – is the Supreme Self —
mahezvaraH – the Great Lord —
svacchaH – the clear/transparent —
svAnubhava-Ananda-svarUpaH – the selfExperience-joy-nature —
anta Adi-varjitaH - end-beginning-without. —
**vlm. VASISHTHA resumed:—The supreme Deity is the all-pervading spirit and
the great God and Lord of all. He is without beginning and end, and is
self-same with the infinite bliss of his translucent self-cogitation.
**sv.1 1-2 RAMA asked:
**AB. "anena jIvenÂtmanÂnupravizya nAmarUpe vyAkaravANi" iti zruteH ...||
***vasiSTha uvAca | *
*yo'yaM sarvagato devaH paramAtmA mahezvaraH | *
*svacchaH svAnubhavAnandasvarUpo'ntAdivarjitaH ||1||*
*The omnipresent Deity, *
*the Lord, *
*is the Supreme Self, *
*which thus manifests its boundless, joyful, infinite identity. *
-1‑
The omnipresent Deity, the Lord, is the Supreme Self, which
thus manifests its boundless, joyful, infinite identity. -1-
````y3064.002
*etasmAtparamAnandAcchuddhacinmAtrarUpiNaH | *
*jIvaH saMjAyate pUrvaM sa cittaM cittato jagat ||2||*
etasmAt paramAnandAc chuddha-cinmAtra-rUpiNaH |
jIvaH samjAyate pUrvaM sa cittaM cittato jagat ||2||
etasmAt paramAnandAt ‑ From this Supreme Joy —
zuddha-cinmAtra-rUpiNaH ‑ of the form of pure Chit-only —
jIvaH samjAyate pUrvaM ‑ the Jîva arises first —
sa cittaM cittato jagat ‑ the Chitta, and from the Chitta the world —
**sv.2 1-2 RAMA asked:
**AB. ... 'anena jIvenÂtmanÂnupravizya nAmarUpe vyAkAravANi" iti zruter
... ||
*etasmAtparamAnandAcchuddhacinmAtrarUpiNaH | *
*jIvaH saMjAyate pUrvaM sa cittaM cittato jagat ||2||*
*From its supreme joy, *
*as a form of pure Chit-Consciousness only, *
*the Living next appears as Chitta, the affective mind. *
*From its affection is the world. *
-2‑
````y3064.003
**राम उवाच।
स्वानुभूतिप्रमाणोऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते।
कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते॥३॥
**rAma uvAca |
svAnubhUti-pramANo 'smin brahmaNi brahma-bRMhite |
kathaM sattAm avApnoti jIvako dvaita-varjite ||3||
sva-anubhUti-pramANaH – self-experience-manifestation —
asmin – here —
brahmaNi – in Brahmâ —
brahma-bRMhite – immensity-emerging —
kathaM – how —
sattA – Suchness —
avApnoti – attains —
jIvaka – Jîvaka embodiment —
dvaita-varjite – without-second —
**vlm.3. Rama asked:—How could the self-cogitation of Brahma, as the
infinite spirit and one without a second, conceive in it a finite living
soul other than itself, and which was not in Being. (The inactive and
active souls, are not the one and the same thing, nor can the immutable and
infinite be changed to one of a finite and changeful nature; nor was there
a secondary being co-existent with the unity of the self-existent God).
**sv.3 When the only reality is the infinite consciousness and its own
inherent kinetic power, how does the jiva acquire an apparent reality in
the secondless unity?
*RÂMA:*
But how can there be manifest self-experience in Brahmâ,
here, emerging from the Brahman Immensity as the Suchness?
How can he attain embodiment in the One Without a Second? -3‑
````y3064.004
***vasiSTha uvAca | *
*asadAbhAsamacchAtma brahmAstIha prabRMhitam | *
*bRhaccidbhairavavapurAnanda abhidhamavyayam ||4||*
**vasiSTha uvAca |
asad-AbhAsam acchAtma brahma asti iha prabRMhitam |
bRhac-cid-bhairava-vapur Ananda abhidham avyayam ||4||
**vasiSTha uvAca – VASISHTHA: —
asad-AbhAsam accha-Atma –
The unSuch-manifest crystalline self —
brahma asti iha prabRMhitam –
is the Brahman now fully manifest —
bRhac-cid-bhairava-vapur –
great-Chit-fearsome-body —
as the fearsome/wonderful body of extended Chit —
Ananda-abhidham avyayam –
known as unchanging Ânanda Joy —
jd#>* —> #* —> #prabRMhita‑ pra-bRMhita, pra>bRMh ‑ —¶mw - greatly
increased, fully manifest <asad-AbhAsam acchAtma brahma asti iha
prabRMhitam>y3064.004; —¶ bRMhita‑ - >bRMh - - strengthened, nourished,
cherished, grown, increased. —
**vlm. Vasishtha replied:—The immense and transparent Spirit of Brahma,
remained in a state of asat—none existence, a state of ineffable bliss as
seen by the adept Yogi; but of formidable vastness as conceived by the
uninitiated novice, (i.e. The meditation of the Infinite is a delight to
the spiritualist, but it is a horror to the gross idolator, whose mind
knows nothing beyond matter and material forms).
***VA - That manifestation here is unreal appearance, clear atma, brahma
that which is horror-body is wast consciousness and reflection of endless
ananda.
**sv.4 VASISTHA replied: In the mind of the ignorant alone does this
terrible goblin known as jiva arise as a reflected reality or appearance.
**AS: The verse is giving different contrasting attributes of Brahma, some
real, some apparent. With illusory unreality (asad-AbhAsam), yet really
clear (acchAtma) Brahma is here in expanded form; it has the great
consciousness body which causes fear (in the ones who don't perceive it),
it is the absolute invariable (avyayam ) which is called bliss
(AnandAbhim). § The AB commentary has an interesting verse describing the
"fear":
***vasiSTha uvAca | *
*asadAbhAsamacchAtma brahmAstIha prabRMhitam | *
*bRhaccidbhairavavapurAnanda abhidhamavyayam ||4||*
When the crystalline Self appears
as the unSuch, it is Brahman,
now fully manifest as the fearsome
embodiment Chit that's known
as unchanging Ânanda Joy. -4-
````y3064.005
*tasya yatsamamApUrNaM zuddhaM satvamacihnitam | *
*tadvidAmapyanirdezyaM tacchAntaM paramaM padam ||5||*
tasya yatsamam ApUrNaM zuddhaM satvam acihnitam |
tadvidAm apy anirdezyaM tac chAntaM paramaM padam ||5||
tasya yatsamam ApUrNaM – Of that which is the same, filled-up —
zuddhaM sattvam acihnitam – pure Sattva without distinctions —
tadvidAm apy anirdezyaM – even by That-knowers it is not to be defined —
tat zAntaM paramaM padam – that peaceful perfect state —
jd#>diz —> #nirdiz —> *#nirdezya* - to be pointed out or determined or
described or proclaimed or foretold. •• *#anirdezya* - undefinable,
inexplicable, incomparable. ‑ <tad-vidAm apy anirdezyaM> y3064.005.
**vlm.5. This state of supreme bliss, which is ever tranquil, and full with
the pure essence of God, is altogether undefinable, and incomprehensible,
even by the most proficient in divine, knowledge. (God is unknowable, is
the motto of the wise Athenians and modern Agnoists).
**sv.5 5-6 No one, not even the men of wisdom or sages can definitely say
what it is: because it is devoid of any indications of its nature.
*tasya yatsamamApUrNaM zuddhaM satvamacihnitam | *
*tadvidAmapyanirdezyaM tacchAntaM paramaM padam ||5||*
That which is thesame, filled-up with
pure Sattva Suchness, Such without
distinctions! Not by That-knowers
is it to be defined, that State.... -5-
````y3064.006
*tasyaivodyadivAzAnti yatsattvaMsamvidAtmakam | *
*svabhAvAtspandanaM tattu jIvazabdena kathyate ||6||*
tasyaiva udyad iva A-zAnti yat sattvaMsamvid-Atmakam |
svabhAvAt spandanaM tat tu jIva-zabdena kathyate ||6||
tasya eva udyad iva A-zAnti –
of that indeed arising as-if from Peace —
yat sattvaMsamvid-Atmakam –
which is Suchness of the nature ofsamvit Awareness/Cognition —
svabhAvAt spandanaM tat tu –
from its self-becoming is a Spandana Vibration; so, that —
jIva-zabdena kathyate – ## is designated by the word*s* "Living Jîva" = ##
**AB. … AzAnti AmokSaM udbhava-bIja-sattvAd udyad iva … ||
**vwv.1062/6 That indeed is described by the word _jIva (or individual
soul) which entity of the nature of consciousness is the movement of that
(Ultimate Reality) on account of its inherent nature, arising, as it were,
until final liberation.
**sv.6 5-6 No one, not even the men of wisdom or sages can definitely say
what it is: because it is devoid of any indications of its nature.
* *
*tasyaivodyadivAzAnti yatsattvaMsamvidAtmakam | *
*svabhAvAtspandanaM tattu jIvazabdena kathyate ||6||*
That which arises as-if from Peace, is Suchness of the nature
ofsamvit Awareness; and from its self-becoming as a form
of Spanda Vibration, is designated by the word "Jîva". -6-
-6
===
07-9
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-8-
07
08
===
07-
y3064.007
तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः।
असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ७
tatra imAH paramAdarze cidvyomny anubhava AtmikAH |
asaMkhyAH pratibimbanti jagaj-jAla-paramparAH ||7||
¶
tatra – There, in That, —
imAH paramAdarze – these things/f. in the Supreme Mirror, —
cidvyomni – in ChitSky —
anubhava-AtmikAH – of the nature of Experience —
asaMkhyAH pratibimbanti – they are countlessly reflected —
jagaj-jAla-paramparAH – the net of worlds, one after another —
**vlm.7. The clear mirror of the mind of this being, reflected in its vast
vacuous sphere, the images of innumerable worlds set above one another,
like statues engraved upon it.
There, in That, are these things, mirrored
in the Supreme, in the Chit-Sky,
manifest as Experience,
countlessly reflected, the net
of the procession of the worlds. -7-
**sv.7 In the mirror of infinite consciousness countless reflections are
seen, which constitute the appearance of the world. These are the jivas.
````y3064.008
*brahmaNaH sphuraNaM kimcidyadavAtAmbudheriva | *
*dIpasyevApyavAtasya taM jIvaM viddhi rAghava ||8||*
brahmaNaH sphuraNaM kimcid yad avAta ambudher iva |
dIpasya iva apy avAtasya taM jIvaM viddhi rAghava ||8||
brahmaNaH – From the Brahman Immensity, —
sphuraNaM kimcid – as a kind of vibration —
yad a-vAta~ambudher iva – what, as-if in a windless sea —
dIpasya iva apy avAta-sya – or else like [the light-sphuraNa] of a windless
lamp —
taM jIvaM viddhi rAghava – know that to be the jîva, Râghava. —
**sv.8 Jîva is like unto just a little agitation on the surface of the
ocean of Brahman; or just a little movement of the flame of a candle in a
windless room.
**vlm.3.64.8 Know Râma!the living soul to be an inflation of Divine Spirit,
like the swelling of the sea and the burning of a candle, when its flame is
unshaken by the wind.
*brahmaNaH sphuraNaM kimcidyadavAtAmbudheriva | *
*dIpasyevApyavAtasya taM jIvaM viddhi rAghava ||8||*
From the Brahman Immensity,
as a kind of vibration, what
is still like a windless sea, or
what is like the flame in a lamp
that's sheltered from the wind—know that
to be the jîva, Râghava. -8-
````y3064.009
*zAntatvApagame'cchasya manAksaMvedanAtmakam | *
*svAbhAvikaM yatsphuraNaM cidvyomnaH so'Gga jIvakaH ||9||*
zAntatva-apagame 'cchasya manAk-saMvedana‑Atmakam |
svAbhAvikaM yat sphuraNaM cid-vyomnaH so 'Gga jIvakaH ||9||
zAntatva-apagame – Resting in the peacefulness —
acchasya – of the Crystal —
manAk-saMvedana-Atmakam – little-cognition-nature – with only a little
self-cognition —
svAbhAvikaM yat sphuraNaM – which is self-nature which is vibratory —
cid-vyomnaH saH aGga – Chit-Sky is that indeed —
jIvakaH – embodiment — if Jîva is the Operator, the Jîvaka is the computer —
**AB. … apagame nirodhane … manAg alpam … ||
**vlm.9. The living soul is possessed of a finite cognoscence as
distinguished from the clear and calm consciousness of the Divine Spirit.
Its vitality is a flash of the vacuous intellect of Brahma and appertaining
to the nature of the living God. Divina particula aurae. The Lord says;
'Aham asmi' I am that I am; but the living soul knows itself to be 'Soham
asmi' 'SaH aham asmi' I am He or of Him. [Very much a paraphrase, but
nicely put. das.jiva at gmail.com.
**sv.9 When, in that slight agitation the infinitude of the infinite
consciousness is veiled, limitation of consciousness appears to arise.
**vwv.1063/9, Indeed, that is the jIva (or the individual soul) which is
the natural throb of the pure sky of Consciousness, of the nature of
cognition in a small degree, on the disappearance of its tranquil nature.
***VA - in calmness of the purity self-awareness becomes little, that
spontaneous vibration, staying space of cit, becomes separate jiva. **AS:
When the inactive stage (zAntatva) subsides (apagame) the subtle perception
(manAksamvedanam)
of Brahma (acchasya), the natural vibration of in the Chit space, that, my
dear, is the jIva.
*zAntatvApagame'cchasya manAksaMvedanAtmakam | *
*svAbhAvikaM yatsphuraNaM cidvyomnaH so'Gga jIvakaH ||9||*
Resting in the peacefulness
of crystalline Transparency,
a trace of self-cognition—
a vibratory self-nature—
Chit-Sky becomes embodiment. -9-
````y3064.010
*yathA vAtasya calanaM kRzAnoruSNatA yathA | *
*zItatA vA tuSArasya tathA jIvatvamAtmanaH ||10||*
yathA vAtasya calanaM kRzAnor uSNatA yathA |
zItatA vA tuSArasya tathA jIvatvam AtmanaH ||10||
yathA calanaM vAtasya –
As the vibration of the wind —
yathA uSNatA kRzAnor -
as the heat of a fire —
vA zItatA tuSArasya –
or the coolness of snow —
tathA jIvatvam AtmanaH -
such is Livingness in the Self. —
jd#>* —> #* —> #kRzAnu
**vwv.1064/10. As there is movement of the wind, the hotness of fire, or
the coldness of ice, so there is jIvahood (or the condition of being an
individual soul) of the Self.
**vlm.10. Vitality is the essential property of the soul, resembling the
inseparable properties of motion in the wind, warmth in the fire and
coldness in the ice. (Animation is the natural faculty and necessary
property of the soul).
**sv.10 This too is inherent in that infinite consciousness.
*yathA vAtasya calanaM kRzAnoruSNatA yathA | *
*zItatA vA tuSArasya tathA jIvatvamAtmanaH ||10||*
As the vibration of the wind,
like the heat of a fire, or else
the coolness of snow: such is
the Jîvatva Animation,
the Livingness within the Self. -10-
````y3064.011
*cidrUpasyAtmatattvasya svAbhAvavazataH svayam | *
*manAksamvedanamiva yattajjIva iti smRtam ||11||*
cid-rUpasya Atma-tattvasya svAbhAva-vazataH svayam |
manAksamvedanam iva yat taj jIva iti smRtam ||11||
cidrUpasya – of Chit-Form —
Atma-tattvasya – of Self-Thatness —
svAbhAva-vazataH svayam ‑ out-of its own-nature itself —
manAksamvedanam iva ‑ as meresamvedana Cognition —
yat taj jIva iti smRtam – that is known as the Jîva —
#samvedana
**vwv.1065/11. That is considered as jIva (or the individual soul) which
is, as it were, cognition in a small degree of the true principle of the
Self which has the nature of consciousness, by itself and through the power
of its own nature.
**sv.11 And that limitation of consciousness is known as the jiva.
**vlm.3.64.11. Our ignorance of the nature of the Divine Intellect and
Spirit, throws us to the knowledge of ourselves by our self-consciousness,
and this it is, which is called the living soul. (Beyond our conscious or
subjective knowledge of ourselves, we know nothing of the subjectivity of
God, nor are we certain of any objective reality).
"From this Brahman which is of the essence of Pure Consciousness and
supreme Bliss, comes into existence jIva ... " - Haramohan Mishra
*cidrUpasyAtmatattvasya svAbhAvavazataH svayam | *
*manAksamvedanamiva yattajjIva iti smRtam ||11||*
It is samvedana Cognition
of the form of Consciousness,
of That-as-selfness,
the nature of the self-identity,
that is known as the Living Jîva. -11-
````y3064.012
*tadeva ghanasaMcittyA yAtyahaMtAmanukramAt | *
*vahnyaNuH svendhanAdhikyAtsvAM prakAzakatAmiva ||12||*
tad eva ghana-saMcittyA yAty ahaMtAm anukramAt |
vahny-aNuH sva indhana adhikyAt svAM prakAzakatAm iva ||12||
tad eva - Only That —
ghana-saMvittyA – w/ thick/concretizedsamvitti Awareness —
yAti ahaMtAm anukramAt ‑ it comes to "I"ness in due course —
vahny-aNuH sva indhana AdhikyAt — a fire-spark from self-fuel-excess —
svAM prakAzakatAm iva ‑ as-if its own illumination. —
#samcitti
jd#>* —> #* —> #anukrama
jd#>* —> #* —> #adhikya
jd#>* —> #* —> #prakAzaka ]
**vlm.12. It is by means of this positive consciousness, that we know our
egoism or self-existence; it strikes us more glaringly than a spark of
fire, and enlightens us to the knowledge of ourselves more than any other
light, as a tiny spark of fire furnished with plenty of fuel gains
resplendence. (Our self-consciousness is the clearest of all knowledge, and
the basis of all truth according to Descartes).
**YVP: "This citta being concretized with awareness takes the form of
ahaMkAra, as a tiny spark of fire furnished with plenty of fuel gains
resplendence. " - Haramohan Mishra
**vwv.12. That (individualised consciousness) alone becomes the ego in due
order, on account of dense perception (or objectivity), as a spark of fire
attains to its brightness on account of the abundance of its fuel.
**sv.12 12-14 Just as when a spark from a flame comes into contact with
flammable substance it bursts into an independent flame, even so this
limitation of consciousness, when it is fed by latent tendencies and
memories, condenses into egotism — 'I'-ness.
*tadeva ghanasaMcittyA yAtyahaMtAmanukramAt | *
*vahnyaNuH svendhanAdhikyAtsvAM prakAzakatAmiva ||12||*
Only That, through its thickening
awareness, comes to "I"ness in
due course, as a spark, from a heap
of fuel, gets its own brightness.
````y3064.013
*yathA svatArakAmArge vyomnaH sphurati nIlimA | *
*zUnyasyApyasya jIvasya tathAhaMbhAvabhAvanA ||13||*
yathA sva-tArakA-mArge vyomnaH sphurati nIlimA |
zUnyasy a apy asya jIvasya tathA ahaMbhAva-bhAvanA ||13||
yathA sva-tArakA-mArge vyomnaH – As in the the self~star-path sky —
sphurati nIlimA - there is appearance of blue —
zUnyasya api asya jIvasya – in this Jîva, though empty —
tathA ahaMbhAva-bhAvanA - there is appearance of the "I"-sense. —
**vlm.3.64.13. As in looking up to heaven, its blue vault is presented to
the sight, beyond which our eyes have not the power to pierce; so in our
inquiry into the nature of soul, we see no more than the consciousness of
ourselves, and nothing besides. i.e. The subjective soul only is knowable,
and naught beyond it).
***sv.13 12-14 Just as when a spark from a flame comes into contact with
flammable substance it bursts into an independent flame, even so this
limitation of consciousness, when it is fed by latent tendencies and
memories, condenses into egotism — 'I'-ness.*
*yathA svatArakAmArge vyomnaH sphurati nIlimA | *
*zUnyasyApyasya jIvasya tathAhaMbhAvabhAvanA ||13||*
As, in the the self~star-path sky, there
is an appearance of blue, in
this Jîva, though empty, there is
appearance of the sense of "I". -13-
````y3064.014
जीवोऽहंक्ऱ्तिमादत्ते संकल्पकलयेद्धया।
स्वयैतया घनतया नीलिमानमिवाम्बरं॥१४॥
jIvo 'haMkRtim Adattesamkalpa-kalayA iddhayA |
svayA etayA ghanatayA nIlimAnam iva ambaram ||14||
jIvo 'haMkRtim Adatte – The Living Jîva presents an "Aham"-krti "I"-form —
saMkalpa-kalayA – by a conceptual fragment — an idea —
iddhayA - fiery —
svayA etayA ghanatayA – by its own condensation —
nIlimAnam iva ambaram - like the sky becoming blue. —
jd#>* —> #* —> #kalA
jd#>* —> #* —> #iddha
jd#>* —> #* —> #ghana
ghana-spanda-krama – "The first creative movement of manas manifests as
AkAza, with an accretion of energy in manas which bursts as a spanda
outflow, and this happens again and again. This is called
ghana-spanda-krama." Dasgupta —
**vlm.3.64.14. Our knowledge of the soul presents to us in the form of Ego
known by its thoughts, like the vacuous sky appearing as a blue sphere by
cause of the clouds. (The Ego is the subject of thoughts and
self-cogitation).
**vwv.14 The individual soul takes on the ego on account of the
thought-portion (or the power of will) that is kindled, as the sky (takes
on) blueness on account of its own depth.
**sv.14 12-14 Just as when a spark from a flame comes into contact with
flammable substance it bursts into an independent flame, even so this
limitation of consciousness, when it is fed by latent tendencies and
memories, condenses into egotism — 'I'-ness.
The Living Jîva appears as
an "Aham"-krti "I"-form—as
a fiery conceptual
fragment, a self-condensation,
like the sky when it becomes blue. -14-
````y3064.015
अहंभावो हि दिक्कालव्यवच्छेदी कृताकृतिः।
स्वयं संकल्पवशतो वातस्पन्द इव स्फुरन्॥१५॥
ahaM-bhAvo hi dik-kAla-vyavacchedI kRta AkRtiH |
svayaMsamkalpa-vazato vAta-spanda iva sphuran ||15||
ahaM-bhAvo hi – The "I"-feeling/state — * see HM note below —
dik-kAla-vyavacchedI – to distinctions of Place/space and Time —
kRta-AkRtiH - giving form —
svayaM-saMkalpa-vaza-tas – out of its own self-conceit —
vAta-spanda iva sphuran - stirring as the vibration of the Airs. —
jd#>* —> #* —> #vyavaccheda‑H —¶ap - व्यवच्छेदः — Cutting off, rending
asunder; Dividing, separating; Dissection. Particularizing; Distinguishing;
Contrast, distinction; Determination. Shooting, letting fly (as an arrow).
Destruction (नाश(; <duHkheSv ekatareNa api daiva-bhUtAtma-hetuSu | jIvasya
na vyavacchedaH syAc cet tat tat pratikriyA> दुःखेष्वेकतरेणापि
दैवभूतात्महेतुषु । जीवस्य न व्यवच्छेदः स्याच्चेत्तत्तत्- प्रतिक्रिया ॥ Bhāg.4.29.33.
‑ ‑Comp. – v.‑vidyA ‑विद्या the science of anatomy. —¶mw - cutting one's
self off from, separation, interruption; exclusion; end-comp. getting rid
of; distinction, discrimination; a division; - vyavacchedaka‑ -
distinguishing, discriminating; - vyavacchedya‑ - to be excluded
—vyavaccheda‑ - cutting one's self off from, separation, interruption (see
avyavacchedya); exclusion; (end-comp.) getting rid of; distinction,
discrimination; a division; — vyavacchid ‑f.‑ limitation harav. —¶jd –
vyavacchedin - <ahaM-bhAvo hi dik-kAla-vyavacchedI kRta AkRtiH> y3064.015 —
jd#>* —> #* —> #vyavacchid —¶mw - vi-ava-c->chid ‑ P. ‑ vyavacchinatti ‑
to cut off, separate; to tear asunder, open, sunder; to limit, fix, settle,
ascertain; to resolve on (prati): - Pass. vyavacchidyate, to be cut off or
separated — vyavacchedya‑ – to be excluded —
**vwv.503.15 The sense of "I" is indeed the one that distinguishes space
and time and has put on a form by itself under the influence of thought,
becoming manifest like wind in motion.
**vlm.3.64.15. Egoism differentiates the soul from our ideas of space and
time, and stirs within it like the breath of winds, by reason of its
subjectivity of thoughts. (Differentiation of the subjective Ego from the
Objective space and time, is as the difference of Ego and Non-Ego, I and
Not I, Le moi et non moi Das Ich und nicht ich, Aham and twam &c).
**YVP. "The #ahaMbhAva (remarkably different from #ahaMkAra), supreme
consciousness in the form of primary 'I'-ness, being conditioned by space
and time by its own resolution, like the movement of wind, intent upon
_saMkalpa, comes to be designated as ahaMkAra, citta, jIva, manas, mAyA,
and prakRti. " y3064.011-16 - Haramohan Mishra.
**sv.15 This I-ness is not a solid reality: but the jiva sees it as real,
like the blueness of the sky.
This state of "I"-feeling then
forms distinctions of Place and Time
out of its self-conceit, that stirs
as the vibration of the Airs.
-15-
````y3064.016
*saMkalponmukhatAM yAtastvahaMkArAbhidhaH sthitaH | *
*cittaM jIvo mano mAyA prakRtizceti nAmabhiH ||16||*
saMkalpa unmukhatAM yAtas tv ahaMkAra abhidhaH sthitaH |
cittaM jIvo mano mAyA prakRtiz ca iti nAmabhiH ||16||
saMkalpa-unmukhatAM yAtaH –
Having come to conceptual expectancy —
tu ahaMkAra-abhidhaH sthitaH nAmabhiH -
it is situate with such names as Ahamkâra "I"sense, —
cittaM jIvaH manas mAyA prakRtiz ca iti - Chitta Affection, Living Jîva,
Manas Mind, Mâyâ Illusion, and Prakrti Origin. —
**vlm.16. That which is the subject of thoughts, is known as the Ego, and
is various by styled as the intellect, the soul, the mind, the máya or
delusion and Prakriti or nature. (The Ego personfied is Rudra, the
personification of chitta cogitation is Vishnu, of Jîva or the soul is
Brahma, and of the manas or mind is the maya or Illusion).
**sv.16 When the egotism begins to entertain its own notions, it gives rise
to the mind-stuff, the concept of an independent and separate jiva, mind,
Maya or cosmic illusion, cosmic nature, etc.
**YVP. ... The ahaMbhAva (remarkably different fromahaMkAra), supreme
consciousness in the form of primary 'I'-ness, being conditioned by space
and time by its own resolution, like the movement of wind, intent
uponsamkalpa, comes to be designated as ahaMkAra, citta, jIva, manas, mAyA,
and prakRti. This citta, of the nature ofsamkalpa, also fancies the
tanmAtra‑s and becomes five-fold through resolution." - Haramohan Mishra
***VA - cittaM, jIvaH, manas, mAyA and prakRti - are these other names of
ahaMkAra, or these are list ofsamkalpas, created by ahaMkara? Turning to
conceptions (by names citta, jiva, manas, maya, prakriti), stays ahaMkara
OR Turning to conceptions stays ahaMkara (by names citta, jiva, manas,
maya, prakriti).
**AS: The AB commentary states something interesting. These are, of course,
alternate terms for ahaMkAra - they are different expressions of the same
feature. The AB commentary identifies rudraH=cittam, viSNuH=jIva and
brahmA=manaH and the rest are said to be variant terms for the same.
*saMkalponmukhatAM yAtastvahaMkArAbhidhaH sthitaH | *
*cittaM jIvo mano mAyA prakRtizceti nAmabhiH ||16||*
Having come to conceptual
awakening, it assumes names
like Ahamkâra, the "I"-form,
Chitta Affection, and Jîva,
Manas Mind, Mâyâ Illusion,
and the Prakrti Origin. -16-
````y3064.017
*tatsamkalpAtmakaM ceto bhUtatanmAtrakalpanam | *
*kurvaMstato vrajatyeva samkalpAdyAti paJcatAm ||17||*
tat samkalpa AtmakaM ceto bhUta-tanmAtra-kalpanam |
kurvaMs tato vrajaty eva samkalpAd yAti paJcatAm ||17||
cetas – The Chetas Awareness —
kurvan tataH – making Thus —
vrajati eva – when moving so —
tat samkalpa-AtmakaM – that conceptual identity —
bhUta-tanmAtra-kalpanam - imagining elemental being —
saMkalpAd – from a single samkalpa Concept —
yAti paJcatAm - becomes fivefold. —
**vlm.17. The mind (chetas) which is the subject of thoughts, contemplates
on the nature of elementary matter, and thus becomes of itself the
quintessence of the five elements. (The mind is opposed to matter, but
being the principle of volition produces matter at its will).
**sv.17 The intelligence which entertains these notions conjures up the
natural elements (earth, water, fire, air and space).
*tatsamkalpAtmakaM ceto bhUtatanmAtrakalpanam | *
*kurvaMstato vrajatyeva samkalpAdyAti paJcatAm ||17||*
The Chetas Awareness acting thus, wandering, is then
the conceptual identity of That, and, as it imagines
elemental being, from one samkalpa, it becomes fivefold.
````y3064.018
*tanmAtrapaJcakAkAraM cittaM tanmAtrakalpanAt | *
*ajAtajagati vyomni tArakA pelavA yathA ||18||*
tanmAtra-paJcaka AkAraM cittaM tanmAtra-kalpanAt |
ajAta-jagati vyomni tArakA pelavA yathA ||18||
tanmAtra-paJcaka-AkAraM – The fivefold-elemental form, —
cittaM tanmAtra-kalpanAt - the Chitta, when the elements are fashioned, —
ajAta-jagati vyomni – in the unborn world-sky, —
tArakA pelavA yathA - is like a faint star.
**vlm.3.64.18. The quintessential mind next becomes as a spark of fire (of
itself), and remains as a dim star—a nebula, in the midst of the vacuity of
the yet unborn universe. (The nebulae are the primary formations of
heavenly bodies; called Brahmanandas or mundane eggs).
**sv.18 18-20 Associated with these, the same intelligence becomes a spark
of light, though it is the cosmic light in truth.
*tanmAtrapaJcakAkAraM cittaM tanmAtrakalpanAt | *
*ajAtajagati vyomni tArakA pelavA yathA ||18||*
The fivefold-elemental form,
the Chitta, when the elements
are fashioned, is like a faint star
in the sky of the unborn world. -18-
````y3064.019
तेजःकणत्वमादत्ते चित्तं तन्मात्रकल्पनात्।
शनैः स्वस्मात्परिस्पन्दाद्बीजमङ्कुरतामिव॥१९॥
tejaH-kaNatvam Adatte cittaM tanmAtra-kalpanAt |
zanaiH svasmAt parispandAd bIjam aGkuratAm iva ||19||
cittaM – The Chitta —
tejaH-kaNatvam Adatte – presents itself as a Tejas-spark —
tanmAtra-kalpanAt - from imagining the elements —
zanaiH svasmAt parispandAd – gradually from its own Parispanda Vibration —
bIjam aGkuratAm iva - as a seed presents a shoot.
vlm.19. The mind takes the form of a spark of fire by thinking on its
essence, which gradually developes itself like the germ of a seed, in the
form of the mundane egg by its internal force. (The doctrine of evolution
from fire, the arche of all things according to Heraclitus. Lewe's Hist.
Ph. I 72).
The Chitta presents itself
as a Tejas-spark,
imagining the elements
gradually
from its own Parispanda Vibration,
as a seed presents a shoot. -19-
**sv.19 18-20 Associated with these, the same intelligence becomes a spark
of light, though it is the cosmic light in truth.
````y3064.020
असौ तेजःकणोऽण्डाख्यः कल्पनात्कश्चिदण्डताम्।
प्रयात्यन्तःस्फुरद्ब्रह्मा जलमापिण्डतामिव॥२०॥
asau tejaH-kaNo 'NDa AkhyaH kalpanAt kazcid aNDatAm |
prayAty antaHsphurad brahmA jalam ApiNDatAm iva ||20||
asau kazcid tejaH-kaNaH aNDa-AkhyaH – This certain Tejas-spark called the
"Egg" —
kalpanAt aNDatAm - from being formed/imagined as an egg —
prayAti antaHsphurad-brahmA – emerges as the inwardly-vibrant Brahmâ —
jalam ApiNDatAm iva - as water coalesces into earth – as every raindrop
holds a speck of dust.
#kalpana
#piNDa
**vlm.20. The same fiery spark figuratively called the Brahmánda or mundane
egg, became as a snowball amidst the water, and conceived the great Brahmá
within its hollow womb. (The Spirit of God, dove-like sat brooding over the
hollow deep. Milton).
**AS: The word tejaHkaNaH is bundled with antaHsphuradbrahmA and kazcit.
Thus,
This brahmA called aNDa, vibrating inside, like some spark of brilliance
takes on the form of of an egg (aNDatAm prayAti), like water solidifying.
**sv.20 18-20 Associated with these, the same intelligence becomes a spark
of light, though it is the cosmic light in truth.
This Tejas-spark is called the "Egg"—
from being somehow like an egg—
and comes-forth as the inwardly-
vibrant Brahmâ—just as Water
coalesces to earthenness. -20-
````y3064.021
*kazciddrAgiti dehAdikalanAdyAti dehatAm | *
*bhrAntitvaM tadatadrUpaM gandharvaizca vasatpuram ||21||*
kazcid drAgiti dehAdi-kalanAd yAti dehatAm |
bhrAntitvaM tad-atad~rUpaM gandharvaiz ca vasat puram ||21||
kazcid drAg-iti – Something, presto! —
deha-Adi-kalanAt – from the imagining of the body &c —
yAti dehatAm – assumes bodiness —
bhrAntitvaM – delusiveness —
tad-atad~rUpaM – of this or that form —
gandharvaiz ca vasat puram – like dwellers in Gandharva City. —
jd#>* —> #* —> #drAg —¶ap – द्राक् ind. Quickly, instantly., forthwith,
immediately, Mv.1.34; द्राक् पर्यस्तकपालसंपुटमिलत्... Vīrachandrodaya. ‑
‑Comp. ‑केन्द्रम् the distance of a planet from the point of its greatest
velocity, eccentricity. ‑भृतकम् water just drawn from a well. —¶jd –
drAgiti - Presto! (cf. jhaTiti), <kazcid drAg-iti dehAdi-kalanAd yAti
dehatAm> y3064.021 —
jd#>* —> #* —> #gadita‑ —¶ap,mw - गदितः p. p. [गद्-क्त] Spoken; spoken to
Katha1s. lx , 63 ; said, related MBh. &c.; गदितस्तेन सिंहेन स ययौ यमुनातटम् Ks.6.63;
named , called ; gaditam - speaking , speech S3ak. iv , 6 (v.l.) —
**vlm.21. Then as sensuous spirits assume some bodily forms at pleasure,
although they dissolve as a magic city in empty air; so this Brahmá
appeared in an embodied form to view. (Spirits are at liberty to take upon
them any form they like).
**sv.21 21-22 It then condenses into countless forms — somewhere it becomes
a tree, etc., somewhere a bird, etc., somewhere it becomes a goblin, etc.,
somewhere it becomes demigods, etc.
*kazciddrAgiti dehAdikalanAdyAti dehatAm | *
*bhrAntitvaM tadatadrUpaM gandharvaizca vasatpuram ||21||*
Then something, presto! after this
imagining of the body,
assumes delusive bodiness,
taking this form or that, just like
the people of Gandharva City. -21-
````y3064.022
*kazcitsthAvaratAmeti kazcijjaMgamatAmapi | *
*kazcidyAti khacAryAdirUpaM samkalpataH svataH ||22||*
kazcit sthAvaratAm eti kazcij jaMgamatAm api |
kazcid yAti khacAryAdi-rUpaM samkalpataH svataH ||22||
kazcit sthAvaratAm eti – something goes to stability —
kazcij jaMgamatAm api – and something to mobility —
kazcid yAti khacAryAdi-rUpaM – something comes to the form of Sky-Rovers —
saMkalpataH svataH – according to self-conception.
**vlm.3.64.22. Some of them appear in the form of immovable, and others in
those of moving beings; while others assumes the shapes of aerials, as they
are fond of choosing for themselves. (Hence the transmigration of souls in
different bodies, depends on their own choice; and not on necessity or
result of prior acts).
**sv.22 21-22 It then condenses into countless forms — somewhere it becomes
a tree, etc., somewhere a bird, etc., somewhere it becomes a goblin, etc.,
*kazcitsthAvaratAmeti kazcijjaMgamatAmapi | *
*kazcidyAti khacAryAdirUpaM samkalpataH svataH ||22||*
````y3064.023
सर्गादावादिजो देहो जीवः संकल्पसंभवः।
क्रमेण पदमासाद्य वैरिञ्चं कुरुते जगत्॥२३॥
sarga AdAv Adijo deho jIvaH samkalpa-saMbhavaH |
krameNa padam AsAdya vairiJcaM kurute jagat ||23||
sarga-AdAu – In the beginning of creation —
Adi-jaH dehaH – the Firstborn Body —
jIvaH samkalpa-saMbhavaH - the Jîva, conceptually arisen, —
krameNa padam AsAdya – gradually reaching the state —
vairiJcaM kurute jagat - of-Virinchi/Brahmâ made the World. —
**vlm.23. Thus the first born living being had a form, for himself as he
liked in the beginning of creation, and afterwards created the world in his
form of Brahma or Virinchi (Vir-incipiens). (The Demiurge, maker, creator
or architect of the visible world, had necessarily a personality of his
own).
**sv.23 23-25 The first of such modifications becomes the creator Brahma
and creates others, by thought and will. Thus the vibration in
consciousness alone is the jiva, karma, god; and all the rest follows.
In the beginning of creation,
the Firstborn Body,
Jîva,
conceptually arisen,
gradually reaching the state of Virinchi Brahmâ,
made the World. — -23-
````y3064.024
आत्मभूकलनात्मासौ यत्संकल्पयति क्षणात्।
तत्स्वभाववशादेव जातमेव प्रपश्यति॥२४॥
Atma-bhU~kalana AtmA asau yat samkalpayati kSaNAt |
tat-svabhAva~vazAd eva jAtam eva prapazyati ||24||
Atma-bhU~kalana-AtmA asau – A Self-Ground~bit-self is this — A bit of self
in the Ground of Self —
yat‑saMkalpayati kSaNAt - which conceptualizes suddenly —
tat‑svabhAva~vazAd eva – from That-selfNature-force perforce —
jAtam eva prapazyati - the born/produced indeed it beholds.
**vlm.24. Whatever the self-born and self-willed soul, wishes to produce,
the same appears immediately to view as produced of its own accord.
(Everything appeared of itself at the Fiat of God).
**sv.24 23-25 The first of such modifications becomes the creator Brahma
and creates others, by thought and will. Thus the vibration in
consciousness alone is the jiva, karma, god; and all the rest follows.
A bit of self, within the Ground
of Self, conceptualizes—
spontaneously—and that bit,
impelled by its selfNature, now
beholds the birth of its concept. -24-
````y3064.025
*citsvabhAvAtsamAyAtaM brahmatvaM sarvakAraNam | *
*saMsRtau kAraNaM pazcAtkarma nirmAya samsthitam ||25||*
cit-svabhAvAt samAyAtaM brahmatvaM sarva-kAraNam |
saMsRtau kAraNaM pazcAt karma nirmAya samsthitam ||25||
cit-svabhAvAt – From the Chit~self-nature —
samAyAtaM brahmatvaM sarva-kAraNam - the all-causal Brahman-ness having
emerged —
saMsRtau kAraNaM pazcAt – the cause of creation, after —
karma nirmAya samsthitam – having constructed karma —
**vwv.1088/25. The nature of Brahmâ (the Cosmic Mind or Creator), which has
arrived from the inherent nature of Absolute Consciousness, is the cause of
everything. Then, bringing into existence Karma (or the law of cause and
effect), it becomes the cause of worldly life.
**vlm.25. Brahmá, originating in the Divine Intellect, was by his nature
the primary cause of all, without any cause of his own; though he appointed
the acts of men; to be the cause of their transition from one state to
another, in the course of the world. (All the future states of beings
depend on their acts of past and present lives, except that of the Great
creator who is uncreated and unchangeable).
**sv.25 23-25 The first of such modifications becomes the creator Brahma
and creates others, by thought and will. Thus the vibration in
consciousness alone is the jiva, karma, god; and all the rest follows.
**AS: It is the cause of creation (saMskRtau kAraNam) and has stayed
(saMsthitam) having created this Karma (karma nirmAya).
*citsvabhAvAtsamAyAtaM brahmatvaM sarvakAraNam | *
*saMsRtau kAraNaM pazcAtkarma nirmAya samsthitam ||25||*
From the Chit~self-nature, Brahmâ
emerges as the cause of all:
it is the cause of creation,
having constructed this karma. -25-
````y3064.026
*cittaM svabhAvAt sphurati cittaH phena iva ambhasaH | *
*karmabhir badhyate pazcAD DiNDIram iva rajjubhiH ||26||*
cittaM svabhAvAt sphurati cittaH phena iva ambhasaH |
karmabhir badhyate pazcAD DiNDIram iva rajjubhiH ||26||
cittaM svabhAvAt sphurati – From its self-nature Chitta manifests —
cit-tas phena iva ambhasaH – out of Chit-Consciousness, like foam in the
ocean; —
karmabhir badhyate pazcAD – then it is impeded by karmas —
DiNDIram iva rajjubhiH – as sea-foam is by a mooring-rope. —
**AB. ... | DiNDIraM phena-piNDo naukAdi-nibandhana-rajjubhir badhyate ...
||
jd#>* —> #* —> #DiNDIra‑ = phena, sea-foam; <cittaM svabhAvAt sphurati
cittaH phena iva ambhasaH karmabhir badhyate pazcAD DiNDIram iva rajjubhiH>
y3064.026 —
**vlm3.64.26. The thoughts naturally rise in the mind, like the foaming
water, to subside in itself; but the acts done thereby, bind us, as the
passing froth and flying birds are caught by ropes and snares. (The
thoughts are spontaneous in their growth as grass, and they entail no guilt
on us. Shakespeare).
**vwv.1089/26. The mind becomes manifest spontaneously, like foam from
water. Then, it is bound by actions like foam by ropes. (Ropes may bind the
movement of foam but not the underling water.)
***sv.26 26-31 Creation (of the mind) is but agitation in consciousness;
and the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.*
**AS: The foam is not “bound”, but limited in its travel. The image is that
of a boat tied down by a rope and the foam on the nearby seawater stops at
the rope, unable to cross it. However, the water has no effect from the
rope. The word cittaH should be broken as cit+taH meaning from cit. Thus
this citta is the mind which springs forth from cit (what we write as Chit
in English) naturally (cittaH svabhAvAt sphurati), like foam from water
(phenaH iva ambhasaH).
*cittaM svabhAvAt sphurati cittaH phena iva ambhasaH | *
*karmabhir badhyate pazcAD DiNDIram iva rajjubhiH ||26||*
From its self-nature, the Chitta
manifests out of Chit, like foam
in the ocean;—but then it is
impeded by karmas, just as
sea-foam is by a mooring-rope.
````y3064.027
*saMkalpaH kalanAbIjaM tadAtmaiva hi jIvakaH | *
*karma pazcAttanotyuccairutthAyAkarmataH kramAt ||27||*
saMkalpaH kalanA-bIjaM tadAtmA eva hi jIvakaH |
karma pazcAt tanoty uccair utthAya akarmataH kramAt ||27||
saMkalpaH – The samkalpa Concept —
kalanA-bIjaM – is the seed of Kalanâ Impulsion —
tad AtmA eva hi jIvakaH - that self is just the Jîva Lifeling —
karma pazcAt tanoti uccair – past karma extends next higher —
utthAya – having arisen —
a-karmataH kramAt - not-from-karma, duly. —
**vlm.27. Thoughts are the seeds of action, and action is the soul of life.
Past acts are productive of future consequence, but inaction is attended
with no result. (Our lives are reckoned by our acts, and there is no
vitality without activity).
***sv.27 26-31 Creation (of the mind) is but agitation in consciousness;
and the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.*
*saMkalpaH kalanAbIjaM tadAtmaiva hi jIvakaH | *
*karma pazcAttanotyuccairutthAyAkarmataH kramAt ||27||*
His samkalpa Concept becomes
the seed of Kalanâ Impulsion —
the self of the Jîva Lifeling
as karma leads to karma, though
first arisen akarmically. -27-
````y3064.028
*kroDIkRtAGkuraM pUrvaM jIvo dhatte svajIvitam | *
*pazcAnnAnAtvamAyAti patrAGkuraphalakramaiH ||28||*
kroDIkRta-aGkuraM pUrvaM jIvo dhatte svajIvitam |
pazcAn nAnAtvam AyAti patra-aGkura-phala-kramaiH ||28||
kroDI-kRta~aGkuraM – A shoot produced in the bosom/chest —
pUrvaM – formerly — as prior karma -
jIvaH dhatte sva-jIvitam - the Living Jîva produces its own vitality —
pazcAn nAnAtvam AyAti – and then it comes to variety —
patra-aGkura-phala-kramaiH - w/ its leaf-shoot-fruit-succession. —
#kroDa-H, क्रोड kroDam –the breast, chest, bosom (of men and animals) (e.g.
kalyANa-kroDA ‑ a woman with a well-formed breast); the flank, hollow above
the hip; the lap (= aGka) L.; the interior of anything, cavity, hollow;
kroDaH ‑ "anything left in the bosom", an additional verse or note; kroDA ‑
the breast, bosom; # kroDI ‑ f. ‑ a sow kathAs. liii, 120; the yam root
—¶mw - - kroDIkR – kroDI—>kR — produce in the chest; kroDI-kRta~aGkuraM
pUrvaM jIvo dhatte sva-jIvitam; y3064.028 —¶jd -
**vlm.28. The living soul bears its vitality as the seed bears the germ in
its bosom; and this sprouts forth in future acts, in the manner of the
various forms of leaves, fruits and flowers of trees. (Thus the living soul
of Brahmá was the seed of all animate and inanimate beings).
**sv.28 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
* *
*kroDIkRtAGkuraM pUrvaM jIvo dhatte svajIvitam | *
*pazcAnnAnAtvamAyAti patrAGkuraphalakramaiH ||28||*
````y3064.029
*anye sva eva ye jIvA evamevAkRtiM gatAH | *
*pUrvotpanne jagati te yAnti bhUtAzrayAM sthitim ||29||*
anye sva eva ye jIvA evam eva AkRtiM gatAH |
pUrva-utpanne jagati te yAnti bhUta-AzrayAM sthitim ||29||
anye sve eva ye jIvAH – Other Jîvas themselves —
evam eva AkRtiM gatAH - in just that way, having-come to a form —
pUrva -utpanne jagati – when in a formerly arisen world, —
te yAnti bhUta-AzrayAM sthitim - now come to the state of creatureness.
**vlm.3.64.29. All other living souls that appeared in the various forms of
their bodies, had such forms given to them by Brahmá, according to their
acts and desires, in premundane creations in former Kalpas. (Hence the
belief in the endless succession of creations).
***sv.29 26-31 Creation (of the mind) is but agitation in consciousness;
and the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.*
**AS: {Others (anye) who by themselves had thus formed (sve eva evam
AkRtim gatAH) in former world (pUrvotpanne jagati), take up residence in
different living entities (yAnti bhUtAzrayAm sthitim).}
*anye sva eva ye jIvA evamevAkRtiM gatAH | *
*pUrvotpanne jagati te yAnti bhUtAzrayAM sthitim ||29||*
So other Jîvas, having come
themselves in just that way, to form,
in some former arisen world,
now reach the state of creatureness. -29-
````y3064.030
स्वकर्मभिस्ततो जन्ममृतिकारणतां गतैः।
प्रयान्त्यूर्ध्वमधस्ताद्वा कर्म चित्स्पन्द उच्यते॥३०॥
sva-karmabhis tato janma-mRti-kAraNatAM gataiH |
prayAnty Urdhvam adhastAd vA karma cit-spanda ucyate ||30||
svakarmabhiH tataH – Thus by the self-karmas —
janma-mRti-kAraNatAM – of the causes of birth and death —
gataiH - are their goings: —
prayAnti Urdhvam – they wander upward —
adhastAd vA – or downward. —
karma cit-spanda ucyate - "Karma" is this Chit-vibration. —
jd#>* —> #* —> #prayA
**vlm.3.64.30. So the personal acts of people are the causes of their
repeated births and deaths in this or other worlds; and they ascend higher
or sink lower by virtue of their good or bad deeds, which proceed from
their hearts and the nature of their souls.
**sv.30 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
Thus by their self-karmas causing
their births and deaths are their goings:
they wander upward or downward.
"Karma" is this Chit-vibration. -30-
```y3064.031
*चित्स्पन्दनं भवति कर्म तदेव दैवं***
* **चित्तं तदेव भवतीह शुभाशुभादि । ***
*तस्माज्जगन्ति भुवनानि भवन्ति पूर्वं***
* **भूत्वा निजाङ्गकुसुमानि तरोरिवाद्यात् ॥३१॥***
चित्-स्पन्दनम् भवति कर्म तद्*एव दैवम्
चित्तम् तद्*एव भवति_इह शुभ.अशुभ-आदि ।
तस्मात्_जगन्ति भुवनानि भवन्ति पूर्वम्
भूत्वा निज-अङ्ग-कुसुमानि तरोः_इव_आद्यात् ॥३१॥
cit-spandana*m* bhavati karma ta*d**eva daiva*m*
citta*m* ta*d**eva bhavat*i_i*ha zubh*a.a*zubh*a-A*di |
tasmA*t_*jaganti bhuvanAni bhavanti pUrva*m*
bhUtvA nija-aGga-kusumAni taro*H_*iv*a_A*dyAt ||31||
चित्-स्पन्दनम् भवति कर्म The vibration of Consciousness- becomes Karma;
=
तत्_एव / तदा_इव दैवम् then as-if Daiva Fate; =
चित्तम् तद्*एव भवति then as Affective mind it becomes = इह शुभ.अशुभ-आदि purity
and impurity in this world. =
तस्मात्_जगन्ति भुवनानि भवन्ति After that worlds of creatures come to be,
=
पूर्वम् भूत्वा having been before, =
निज.अङ्ग-कुसुमानि तरोः_इव like innate.form-blossoms – born of a tree and
bearing new ones, = आद्यात् from the very Beginning. -31-
jd#>bhU —> #*bhuvana* bhúvana *-n.-* a being, living creature, man, mankind
• (rarely m.) the world, earth (generally 3 worlds are reckoned (see
#tribhuvana and #bhuvanatraya), but also 2 (see #bhuvanadvaya), or 7 •
place of being, abode, residence • a house • (?) causing to exist (=
#bhAvana). •-• bh.#*sad* *-adj.-* ‑ reposing or situated in the world. •-•— bh.‑#
*bhAvana* ‑भावनः the creator of the world. -भर्तृ m. the supporter of the
earth. -शासिन् m. a king, ruler. -हितम् the welfare of the world.
**vlm.3.64.31. Our actions are the efforts of our minds, and shape our good
or bad destinies according to the merit or demerit of the acts. The fates
and chances of all in the existing world, are the fruits and flowers of
their past acts, and even of those done in prior Kalpas; and this is called
their destiny. (Sástra; No act goes for naught even in a thousand Kalpas.
Má bhuktan kshiyate Karma, kalpa koti satai rapi).
**sv.31 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
**AB. ... AdyAt kAraNAd brahmaNaH ... ||
*citspandanaM bhavati karma tadeva daivaM*
* cittaM tadeva bhavatIha zubhAzubhAdi | *
*tasmAjjaganti bhuvanAni bhavanti pUrvaM*
* bhUtvA nijAGgakusumAni tarorivAdyAt ||31||*
चित्-स्पन्दनम् भवति कर्म तद्*एव दैवम् , चित्तम् तद्*एव भवति_इह शुभ.अशुभ-आदि
। तस्मात्_जगन्ति भुवनानि भवन्ति पूर्वम् , भूत्वा निज-अङ्ग-कुसुमानि तरोः_इव_आद्यात्
॥३१॥
चित्-स्पन्दनम् भवति कर्म The vibration of Consciousness- becomes Karma;
=
तत्_एव / तदा_इव दैवम् then as-if Daiva Fate; =
चित्तम् तद्*एव भवति then as Affective mind it becomes =
इह शुभ.अशुभ-आदि purity and impurity in this world. =
तस्मात्_जगन्ति भुवनानि भवन्ति After that worlds of creatures come to be,
=
पूर्वम् भूत्वा having been before, =
निज.अङ्ग-कुसुमानि तरोः_इव like innate.form-blossoms – born of a tree and
bearing new ones, =
आद्यात् from the very Beginning. -31-
इत्य् आर्षे श्रीवासिष्ठमहारामायणे वाल्मीकिये मोक्षोपाये उत्पत्तिप्रकरणे
लीलोपख्याने उत्पत्तिबीजाग़्कुरनिर्णयो नाम चतुःषष्टितमः सर्गः॥३।६४॥
ity ArSe**vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSôpAye utpatti-prakaraNe
lIlôpakhyAne utpatti-bIjÂGkura-nirNayo nAma catuH-SaSTitamaH sargaH ||3.64||
+++
CG3063-CG3064
Definitions are abridged from the entries in the two webSites linked below.
Grateful acknowledgement is mad to both teams of lexicographers, at Köln
(Cologne), and Chicago, ¶ For words not listed here, visit their sites:
Monier-Williams: The best online source is from Koeln [Cologne] University,
where MW is available in two formats, together with Capeller; also
available here are a Tamil-English and Pahlavi-English dictionary. It can
be searched in HK transcription; and the new version allows use of
Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as
—¶mw -. Occasionally Capeller is also cited, as —¶c - .
http://webapps.uni-koeln.de/tamil/
Apte: This site must be browsed in a modified HK format, or in Devanagari.
The definitions are largely taken from MW, but are better organized, and
supplemented by an abundance of DN citations from the literature. In
searching words, you should use "s" for both <z> and <S>, and "n" for both
<G> and <J>. At present (2009) the entire content has been bugged by the
omission of the <a> in "‑aH" terminations, so that <ahaMkArah> is listed as
<ahankArh.>, so must be searched only by "ahankar", checking the "Words
beginning with" box—but this is anywise a good method to follow in a search
that is not restricted to whole words.
Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶a -.
Where the Apte definition could not be found, the MW entry is given, with
the marking —¶mw* -
http://dsal.uchicago.edu/dictionaries/apte/index.html
But —¶jd – entries are my own,—given mostly where other authority could not
be found; and anything in [square brackets] is also my addition to the text.
jd#>* —> #* —> #accha —¶a – अच्छ a. ||न छयति दृष्टिम्; छो-क. न. त.,
निर्मले हि वस्तुनि दृष्टिः प्रसरति न तु समले आभ्यन्तरपर्यन्तं धावति Tv.||Clear
pellucid, transparent, pure; मुक्ताच्छदन्तच्छविदन्तुरेयम् U.6.27; ˚
स्फटिकविशदम् Me.51; ˚श्रमजलकणिका K.57; किं रत्नमच्छा मतिः Bv.1.86. — acchaH
–च्छः 1 A crystal. -2 ||न छाति भक्षयति नाशितसत्त्वं; छा भक्षणे-क. न. त. Tv.||A
bear; cf. also ˚भल्ल. ... –Comp. — acchodan –उदन् a. (i. e. अच्छोद्) ||
अच्छम् उदकं यस्य||having clear water. (-दा) N. of a river; एतेषां (
अग्निष्वात्तानां) मानसी कन्या अच्छोदा नाम निम्नगा Harivaṁsa. (-दं) N. of a
lake on the Himālaya (mentioned in Kādambarī अतिमनोहरम् आह्लादनं दृष्टेः
अच्छोदं नाम सरो दृष्टवान् ।). –भल्लः a bear. —¶mw - adj. – (>a + cha for
chad or chaya, chad), "not shaded", "not dark; pellucid, transparent,
clear, cf. svaccha; — m. – a crystal ||much used in YV as a metaphor of the
transparent Brahman||. — acchaH – m. – (corruption of RkSa), a bear; —
acchA – ind., ‑ Ved. to, towards (governing tam and rarely tasmin). It is a
kind of separable preposition or prefix to verbs and verbal derivatives. —
y1029019, y6053024 —
jd#>* —> #* —> #Adhikya‑m —¶ap – आधिक्यम् [अधिकस्य भावः ष्यञ्] Excess,
abundance, preponderance, high degree; ऋद्धेराधिक्यं समृद्धिः Sk.
Superiority, supremacy; आधिक्यं साधितम् H.3. —
jd#>* —> #* —> #ahaMbhAva – The sense of "I", as distinct from Ahamkâra
"I"dentity; just as the sense of <om> is distinct from the symbol <omkAra>.
— <ahaM-bhAvo hi dik-kAla-vyavacchedI kRta AkRtiH | svayaM samkalpa-vazato
vAta-spanda iva sphuran> y3064.015 - "The ahaMbhAva (remarkably different
fromahaMkAra), supreme consciousness in the form of primary 'I'-ness, being
conditioned by space and time by its own resolution, like the movement of
wind, intent upon samkalpa, comes to be designated as ahaMkAra, citta,
jIva, manas, mAyA, and prakRti. " - Haramohan Mishra —
jd#>* —> #* —> #aho aho3 अहो अहो३ —¶mw - ind. interj. - a particle
(implying joyful or painful surprise) Ah! (of enjoyment or satisfaction)
Oh! (of fatigue, discontent, compassion, sorrow, regret) Alas! Ah! (of
praise) Bravo! (of reproach) Fie! (of calling) Ho! Halo! (of contempt); (of
asking and of doubt) "Is that so...?". Pshaw! Often combined with other
particles of similar signification, as <aho dhik> or <dhig aho>, <aho bata
vata>. — y1032.026 — # AhopuruSikA - "war-whoop"**vlm.; boasting of one's
manliness or military prowess; vaunting of one's power Bhatt. — # Ahosvit —
Aho-svit ‑ind.‑ an interrogative particle (often after kim e.g <kim
IzvarÂnapekSikam Aho svid IzvarÂpekSam>, "is it independent of God or
dependent on God?" —¶jd - <aho3>, with pluta length, is much used in
Ashtavakra, in a variety of senses. —
jd#>* —> #* —> #Akalpa A>kalpa m. = kalpana, q.v. #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20L>ornament, decoration. —¶jd - [throughout the Kalpa Ages] — y1032.024 —
jd#>* —> #* —> #AkRti f. —¶mw - a constituent part (cf. dvAdazAkRti)
form, figure, shape, appearance, aspect #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20KatySr>
ŚvetUp.<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20SvetUp>
#<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>the esoteric number <22> — AkRtI - A-kRtI - (metrically for AkRti) form,
shape. #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>—
AkRtimat adj. (= AkAra-vat, q.v.) having a shape, embodied #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kathas>
—
jd#>* —> #* —> #anta‑H —¶mw — end, limit, boundary; end of life,
destruction (in these latter senses some times neut.); border, outskirt
(e.g. grAmAnte, in the outskirts of the village); nearness, proximity,
presence; inner part, inside; condition, nature; ante - in the end, at
last; in the inside; antam - ‑ind.‑ as far as (end-comp. e.g. udakAntam, as
far as the water) [cf. Goth. andeis, Theme andja; Germ. Ende; Eng. end:
with anta are also compared the Gk.; Lat. ante; the Goth. anda,; and the
Germ. ent e.g. in entsagen]. —
jd#>* —> #* —> #antar - ind. - within, between, amongst, in the middle or
interior. (As a prep. with loc.) in the middle, in, between, into; (with
acc.) between; (with gen.) in, in the middle. (end-comp.) in, into, in the
middle of, between, out of the midst of; antar is sometimes compounded with
a following word like an adjective, meaning interior, internal,
intermediate. – antar, antas, antaH, antaz – inside, within. —
jd#>* —> #* —> #anukrama- —¶a – अनुक्रम adj. [अनुगतः क्रमम् anugataH
kramam] - In due order. – anukramaH ‑मः - Succession, order, sequence,
arrangement, method, due order; प्रचक्रमे वक्तुमनुक्रमज्ञा R.6.7; श्वश्रू-
जनं सर्वमनुक्रमेण 14. 6; गृहीतानुक्रमाद्दाप्यो Y.2.41. A table of contents,
index. Routine order, daily practice; मानेन रक्ष्यते धान्यमश्वान्
रक्षत्यनुक्रमः Mb.5.34.4. (अनुक्रमः व्यायामशिक्षादिः इति भाष्यकारः). —¶mw -
anu-krama "after-order"‑ succession, arrangement, order, method; an index;
anukramam, anukrameNa, anukramAt ‑ ind. ‑ in due order. anukramaNa‑m ‑
anu‑kramaNa ‑ proceeding methodically or in order; following. —
jd#>* —> #* —> #anumA —¶a - anu>mA – अनुमा 3 A., 2 P. — To infer, (as
from some signs, premises &c.); अलिङ्गं प्रकृतिं त्वाहुलिंङ्गैरनुमिमीमहे Mb.;
conclude, guess, conjecture; धूमादग्निमनुमाय T. S.41; पर्याकुलत्वान्मरुतां
वेगभङ्गे$नुमीयते Ku.2.25; अन्वमीयत शुद्धेति शान्तेन वपुषैव सा R.15.77,17.11;
तेजोविशेषानुमितां दधानः 2.7,68;5.12; इह मदस्नपितैरनुमीयते सुरगणस्य गतं
हरिचन्दनैः Ki.5.47. To reconcile, equal. - Caus. (-मापयति anumApayati) To
lead one to infer or guess, bespeak, indicate; आकृतिरेवानुमापयत्यमानुषताम् K.132,22.
—
jd#>* —> #* —> #apagama —¶mw – m. going away ; giving way ; departure ,
death. ¶c – m., apagamana n. going away, flying, disappearing. —
jd#>* —> #* —> #Asthiti —¶a – आस्थितिः Condition. —
jd#>* —> #* —> #avabhA —¶mw – ava-bhA ‑ shine down or upon. —¶jd –
shines-forth, appears; bhrAntir evam anantA aho iyam ity avabhAsate
y3062.002 —
jd#>* —> #* —> #avayava —¶a – अवयवः [अवयूयते कार्यद्रव्येण संबध्यते, अव-यु
-कर्मणि-अप्] — limb (of the body); <मुखावयव-लूनां ताम् mukha avayava-lUnA-m
tAm> R.12.43, Amaru. 45,51; a member (in general); <कस्मिंश्चिदपि जीवति
नन्दान्वयावयेव Mu.1. ; A part, portion (as of a whole); <पदे न वर्णा
विद्यन्ते padena varNA vidyante वर्णेष्ववयवा न च varNeSv avayavA na ca>
Bhartṛihari; द्रव्याणां केनचिदवयवेन Dk. 61; क्तेनाहोरात्रावयवाः P.II.1.45;
II.1.46. ; A member or a component part of a syllogism, (these are five:-
प्रतिज्ञा pratijJA, हेतु hetu, उदाहरण udAharaNa, उपनय upanaya and निगमन nigamana
; A component, constituent, ingredient (in general), as of a compound &c.
-6 A means (साधन sAdhana, उपकरण upakaraNa). Comp. — avayava- artha ‑अर्थः The
meaning of the component parts of a word. — a.‑prasiddhi‑H ‑प्रसिद्धिः Denotation
of the parts, etymological signification, <न चावयवप्रसिद्धया na ca
avayava-prasiddhyA समुदाय-प्रसिद्धिर्बाध्यते samudrAya-pratisiddhir
bAdhyate इत्युक्तम् ity uktam।> ŚB. of MS.6.8.41. —¶mw - avayavaH ‑
(end-comp. f. A) ‑ a limb <gaGgA avayava‑calana> y2018.043; - part,
portion; a member of a logical argument Nyayid. — avayava‑ a.‑dharma - m. ‑
(end-comp. f. A) – the same. — avayavArtha‑H - the meaning of the component
parts of a word. — a.-rUpaka - n. ‑ a simile by which two things are only
compared with regard to their parts; avayavarUpakazas ind.,
[avayava-rUpaka-zas—"say it quickly three times, but say it"] part by part
— antaravayava‑H antar‑a. - an inner limb or part. —¶jd - avayavita
y3014077 — anavayava y7022025 — avayava in the Nyâya-Sûtra: <pratijJA-hetu
udAharaNa upanaya-nigamanAni "avayavAH"||1| 1| 32||> "An Avayava Syllogism
consists of Pratijnâ Proposition, Hetu Cause, Udâharana Example, Upanaya,
and Nigamana."— <sAdhya-nirdezaH "pratijJA"||33||> "The PratijJâ
Proposition indicates the Sâdhya which is to-be-proved."—
<udAharaNa-sAdharmyAt sAdhya-sAdhanaM "hetuH". ||34||> "The Hetu
Cause/Reason is the likeness of the example to what is to-be-proved."—
<sAdhya-sAdharmyAt tad-dharma-bhAvI dRSTAnta "udAharaNam"||36||> "The
Udâharana Example is an illustration of the likeness of the qualities of
what is to-be-proved."[1. There is smoke on the mountain. 2. Where there is
smoke there is fire. 3. As, for example, in my kitchen. — The Example
eliminates arguments that are based on non-existents, or unique to this
particular instance. — See glossary entries for <upanaya> and <nigamana>.
jd —
jd#>* —> #* —> #avazya, avashya – a-vazya —¶ap – अवश्य adj. - Untameable,
ungovernable, unruly. Inevitable; अथ मरणमवश्यमेव जन्तोः Ve.3.6.
Indispensable, necessary. - Comp. -पुत्रः a son whom it is impossible to
govern or teach. Avazyaka‑ —¶ap – आवश्यक adj. (-की f.) [अवश्य वुञ्] Inevitable,
necesary; ऐतष्वावश्यकस्त्वसौ Bhāṣā. P.22,2. - Avazyakam ‑कम् - Necessity,
inevitable act or duty. ˚कृ to do what nature compels one to do;
उत्थायावश्यकं कृत्वा Ms.4.93; Bhāg.9.4.37. An inevitable conclusion. —
Avazya-m —¶ap – आवश्यम् [अवश्य-अण्] Necessity, inevitable act or
conclusion. — Avazya- in comp. with a fut. p.p. (and with some other words)
for <avazyam> pAN.6-1.144; — Avazyam — ind. ‑necessarily, inevitably,
certainly, at all events, by all means, <avazyam eva>, most surely (cf.
Avazyaka>.) — y2004xxx, y2012.012, y2018.005 —¶ Avazyaka — adj. ‑ (fr.
<avazya>), necessary, inevitable; — Avazyam — necessity, inevitable act or
conclusion...; a call of nature [nitya-karma] mn. — AvazyakatA — necessity,
inevitability — avazyakarman — a.‑karman — n. ‑ any necessary action or
performance — # a.‑kArya — adj. ‑ to be necessarily done R.2.96.8...
—avazyambhAvin — avazyaM‑bhAvin — adj. ‑ necessarily being mbh.1.6144 —
avazyatvam, avazyam-bhAvitA —the being necessarily. —¶ avazyA - (>zyai) -
hoar-frost, dew. — avazyAya‑H - hoar frost, dew mbh. 12.5334; pride —
y3004.025 —
jd#>* —> #* —> #Azraya‑H —¶ap – आश्रयः [आश्रि-अच्] — A resting-place,
seat, substratum; सौहृदादपृथगाश्रयामिमाम् U.1.45. so आश्रयासिद्ध q.v.; That
on which anything depends or rests or with which it is closely connected.
Recipient, receptacle, a person or thing in which any quality is present or
retained &c.; तमाश्रयं दुष्प्रसहस्य तेजसः R.3.58. (a) A place of refuge,
asylum; shelter; भर्ता वै ह्याश्रयः स्त्रीणाम् Vet.; तदहमाश्रयोन्मूलनेनैव
त्वामकामां करोमि Mu.2. (b) A dwelling, house. Having recourse or resort to,
resort; oft. in comp. साभूद्रामाश्रया भूयः R.12.35; नानाश्रया प्रकृतिः &c.
Following, practising; यो $वमन्येत ते मूले हेतुशास्त्राश्रयाद् द्विजः Ms.2.11.
Choosing, taking, attaching oneself to. Dependence on; oft. in comp.; मम
सर्वे विषयास्त्वदाश्रयाः R.8.69. Patron, supporter; विनाश्रयं न तिष्ठन्ति
पण्डिता वनिता लताः Udb. A prop, support; वृक्षेषु विद्धमिषुभिर्जघनाश्रयेषु R.9.6.
Help, assistance, protection. A quiver; बाणमाश्रयमुखात् समुद्धरन् R.11.26.
Authority, sanction, warrant. Connection, relation, association.
राघवाश्रयसत्कथाः Rām. 6.9.93. Seeking shelter or protection with another (=
संश्रय samzraya), one of the six guṇas, q.v. (In gram.) The subject, or
that to which the predicate is attached. -22 (Buddh.) The five organs of
sense with Manas or mind. ‑ ‑Comp. ‑असिद्धः, -द्धिः f. a kind of fallacy,
one of the three sub-divisions of असिद्ध; (that whose substratum is false
or fictitious); e. g. गगनारविन्दं सुरभि अरविन्दत्वात्सरोजारविन्दवत्, -आशः, -
भुज् a. consuming everything with which it comes in contact. (-आशः, -क) - fire;
दुर्वृत्तः क्रियते धूर्तैः श्रीमानात्मविवृद्धये । किं नाम खलसंसर्गः कुरुते
नाश्रयाशवत् ॥ Udb. ‑लिङ्गम् an adjective (a word which must agree in gender
with the word which it qualifies or refers to). —
jd#>* —> #* —> #bhairava‑, bhairavI - frightful, terrible, horrible,
formidable (bhairavam ind.); relating to Bhairava; - bhairvaH, bhairavam -
of a form of Shiva
http://www.exoticindia.com/search.php3?pagecount=1&searchmodifier=allwords&limitfields=all&subcatsearch=all&materialsearch=all&minprice=0&maxprice=1000000&searchval=bhairava&table=paintings&x=13&y=14. (8 `bhairava's are enumerated: mahA-bh., samhAra-, asitAGga-, ruru-,
kAla-, krodha-, tAmracUDa- or kapAla-, candracUDa- or rudra-bhairava;
sometimes other names are given; (in music)) N. of a râga; ‑ bhairavam ‑
terror or the property of exciting terror; = <bhairavatantra>. — y1025.018
—¶jd – bhairava takes an ironic sense in YV, = camatkara, as <asad-AbhAsam
acchAtma brahma asti iha prabRMhitam | bRhac-cid-bhairava-vapur Ananda
abhidham avyayam> y3064.004 —
jd#>* —> #* —> #bhAvaya, bhAvayati – Caus. >bhU - (rarely <-te>; aor.
<abIbhavat>; inf. <bhAvitum> r.; ‑ Pass. ‑ bhAvyate ‑ &c. mbh.) - to cause
to be or become, call into existence or life, originate, produce, cause,
create; to cherish, foster, animate, enliven, refresh, encourage, promote,
further Aitup.; to addict or devote one's self to, practise (nom.); to
subdue, control r.; to obtain; to manifest, exhibit, show, betray; to
purify; to present to the mind, think about, consider, know, recognize as
or take for (two nom.); to mingle, mix, saturate, soak, perfume (cf.
<bhAvita>). —
jd#>* —> #* —> #bhAvika‑ —¶ap – भाविक — (-की f.) [भावेन निर्वृत्तं ठक्] —
Natural, real, inherent, innate. Sentimental, pervaded by a feeling or
sentiment; विभावितभाविकस्फुटरसमृशाभ्यक्ता वैतालिकैर्जगिरे गिरः N.19.1;
Śi.4.33. Future. bhAvikaH ‑कः An equation involving the products of unknown
quantities. bhAvikam ‑कम् - Language full of love or passion. (In Rhet.) A
figure of speech which consists in describing the past or future so vividly
that it appears to be actually present. It is thus defined by Mammaṭa;
प्रत्यक्षा इव praty-akSA iva यद्भावाः yad bhAvAH क्रियन्ते भूत-भाविनः kriyante
bhUta-bhAvinaH। तद् भाविकम् tad bhAvikam K. P.1. —
jd#>* —> #* —> #bhavika‑, bhavikI —¶ap – भविक — (-की ‑f.‑) — Beneficial,
suitable, useful; Happy, prosperous; Righteous, pious. bhavikam ‑कम् Prosperity,
welfare. —
jd#>* —> #* —> #bhavitavya‑ —jd>mw/ap - भवितव्य pot. p. About to take
place, about to happen, likely to be, often used like भाव्य bhAvya
impersonally, i.e. in the neuter gender and singular number, with the
instrumental of the subject and the predicative word; त्वया मम सहायेन
भवितव्यम् tvayA mama sahAyena bhavitavyam Ś.2; गुरुणा कारणेन भवितव्यम् guruNA
kAraNena bhavitavyam Ś.6. bhavitavyam ‑व्यम् What is destined to happen;
भवितव्यं भवत्येव यद्विधेर्मनसि स्थितम् bhavitavyaM bhavaty eva yad vidher
manasi sthitam Subhāṣ. — adj.= bhavanIya; n. = bhavyatA; impers. also with
two instr. e.g. mayA tava anucareNa bhavitavyam - "I must become your
companion". bhavitavyatA - the being about to be, inevitable consequence,
necessity, fate, destiny. —
jd#>* —> #* —> #bhAvya —¶mw - adj.‑ future, about to be or what ought to
be or become (in later language often used as fut. tense of <bhU>; cf.
<bhAvin>); to be (or being) imagined or conceived (cf. <dur-bhAvya>); to be
argued or demonstrated or admitted; — bhAvyam ‑ (impers.) it is to be by
(instr,); it should be understood. — bhAvyatA, bhAvyatvam - the state of
being about to happen, futurity. — y1030.015; y2019.007; y6066020 —¶a –
भाव्य adj. [भू-ण्यत्] - About to be or happen; मनुस्त्रयोदशो भाव्यः Bhāg.8.13.3;
oft. used impersonally like भवितव्यम् bhavitavya-m q.v.; किं तैर्भाव्यं मम
सुदिवसैः Bh.3.41. Future. To be performed or accomplished, conceived or
imagined, proved or demonstrated, determined or investigated. To be
convicted; त्र्यवरैः साक्षिभिर्भाव्यो नृपब्राह्मणसंनिधौ Ms.8.6. –
bhavitavya‑m ‑व्यम् - What is destined or sure to happen in the future; it
is to be; सदा प्रहृष्टया भाव्यं गृहकार्येषु दक्षया Ms.5.15. —
jd#>* —> #* —> #bhoktR, bhoktA, bhoktrI —¶mw - one who enjoys or eats,
enjoyer, eater, experiencer, feeler, sufferer (also as fut. of 3. <bhuj>);
a possessor, ruler of a land, king, prince; a husband, lover. — y1023.044 —
jd#>* —> #* —> #bhUta —¶mw - adj.‑ become, been, past (n. the past);
actually happened, real (bhUtam - an actual occurrence, fact, matter of
fact, reality); existing, present; (end-comp.) being or being like
anything, consisting of, (ittham-, evam-, tathA-bhUta); - bhUtaH, bhUtam
–that which is or exists, any living being (divine, human, animal, and even
vegetable), the world; a spirit (good or evil), a demon; an element, one of
the 5 elements (esp. a gross element = mahA-bhUta q.v.; but also a subtle
element = tan-mAtra. — y1001.001 — # bhUta – Bhûta Ghost, classed as a
Demon; usually the ghost of someone who has died violently; hence hostile
to man. According to tradition, Bhûtas are easily recognized: they cast no
shadow; they hate the smell of burning turmeric; and they speak with a
nasal twang. OS/KSS, voL.1. —¶ap – भूत p.p. [भू-क्त] (>bhU) - Become,
being, existing; Produced, formed; Actually being, really happened, true;
भूताश्चार्था विरुद्ध्यन्ति देशकालविरोधिताः Rām.5.3.37. Right, proper, fit;
अभूतेनापवादेन कीर्तीं निपतितामिव Rām. 5.15.34; भूतार्थव्याहृतिः सा हि न
स्तुतिः परमेष्ठिनः R.1.33. Being like, similar, (see भू); मग्नां
द्विषच्छद्मनि पङ्कभूते Ki.3.39. bhUtaH ‑तः - A son, child. The dark
fortnight of a month (कृष्णपक्ष). see bhUtagaNa भूतगण. bhUtam ‑तम् - Any
being (human, divine or even inanimate); इत्थं रतेः किमपि भूतमदृश्यरूपं
मन्दीचकार मरणव्यवसायबुद्धिम् Ku.4.45; Pt.2. 87; A living being, an animal,
a creature; क्षरः सर्वाणि भूतानि कूटस्थो$क्षर उच्यते Bg.15.16; भूतेषु किं च
करुणां बहुलीकरोति Bv.1.122; U.4.6. A spirit, ghost, an imp, a devil (m.
also in these senses); ततो रक्षां महातेजः कुरु भूतविनाशिनीम् Rām.7.66.3. An
element; (they are five, i. e. पृथ्वी, अप्, तेजस्, वायु, and आकाश); तं वेधा
विदधे नूनं महाभूतसमाधिना R.1.29. An actual occurrence, a fact, a matter of
fact; The past, past time. The esoteric number 'five'. ‑ ‑Comp. ‑अनुकम्पा bh.
‑anukampA - compassion for all beings; भूतानुकम्पा तव चेत् R.2.48. ‑अनुवादः –anuvAda
- a mention of established facts, a variety of अर्थवाद arthavAda (q.v.);
भूतानुवादमात्रमनर्थकम् ŚB. on MS.1.2.4. ‑अन्तकः bhUtAntaka‑H - the god of
death, Yama. -अभिषङ्गः possession by evil spirits. ‑अर्थः bhUtArtha-H - the
fact, real fact, true state, truth, reality; आर्ये कथयामि ते भूतार्थम् Ś.1;
भूतार्थशोभाह्नियमाणनेत्रा Ku.7.13; कः श्रद्धास्यति भूतार्थं सर्वो मां
तुलयिष्यति Mk.3.24. an element of life. ˚कथनम्, ˚व्याहृतिः f. a statement
of facts; भूतार्थव्याहृतिः सा हि न स्तुतिः परमेष्ठिनः R.1.33. ‑अवमानिन् -avamAnin
- m. - despiser of all; भूतावमानी हैहयश्चार्जुनः Kau. A.1.6. ‑आत्मक –Atmaka‑
consisting or composed of the elements. ‑आत्मन् bhUtAtman - one whose soul
is purified. -2 composed of the five elements (as the body); cf. Ms.12.12.
(-m.) - the individual (as opposed to the Supreme Soul); विद्यातपोभ्यां
भूतात्मा बुद्धिर्ज्ञानेन शुद्ध्यति Ms.5.19; विधमिष्यति ते देहे भूतात्मानं
चिरोषितम् Rām.6.59. 55.; भूतात्मा भूतभावनः V. Sah. - a soul which clings to
the elements, a carnal mind; भूतात्मनस्तपोविद्ये बुद्धेर्ज्ञानं विशोधनम् Y.3.34.
‑आदिः bhUtAdi‑H - the Supreme Spirit. -2 an epithet of Ahaṁkāra (in Sāṅkhya
phil.). -आर्त a. possessed by a devil. -आवासः 1 the body. - ‑आविष्ट –AviSTa‑
- possessed by a devil or evil spirit. -आवेशः demoniac possession. ‑उपदेशः –upadeza‑H
- a reference to past things or such as already exist. ‑कर्तृ, ‑कृत् –kartR,
‑kRt m. an epithet of Brahman; सर्वलोक-प्रभुर्ब्रह्मा भूतकर्तृ तथर्षयः Rām.2.25.25;
ततस्थानाह भूतकृत् 7.4.12. ‑कला bhUta-kalA - a power which produces the five
elements; धरादिपञ्चभूतानां निवृत्त्याद्याः कलाः स्मृताः Śaradātilakam. ‑कालः –kAla‑H
past time; (in gram.) the past or preterite time. ‑कोटिः absolute
non-entity; Buddh. ‑गणः – bhUtagaNa‑H the collection of created beings; the
whole class of spirits or devils; प्रेतान् भूतागणांश्चान्ये यजन्ते तामसा
जनाः Bg.17.4. ‑गुणः a quality of the elements; शब्दस्पर्शरूपरसगन्धा भूतगुणाः
स्मृताः Śaradātilakam. ‑ग्रामः - the whole multitude or aggregate of living
beings; U.7; भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते Bg.8.19. ‑चिन्तकः –cintaka‑H
= स्वभाव-वादिन् svabhAva-vAdin q.v.; दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः Mb.12.232.19.
‑चिन्तनिकः an adherent to the doctrine that the mind or intellect is
produced from material elements. -चिन्ता an enquiry into the elements,
investigation into their nature. ‑चैतन्यम् –caitanya‑m - intellectuality of
matter. ‑जननी –jananI - the mother of all beings. ‑तन्त्रम् –tantra‑m - the
doctrine of spirits. ‑तन्मात्रम् - bhUta-tanmAtra‑m - a subtle element. ‑दया –dayA
- compassion towards all beings, universal benevolence. ‑धात्री sleep. ‑
निचयः –nicaya‑H the body. ‑पूर्वम् bhUta‑pUrva‑m - ind. - formerly. - adj.
- former, ancient, old; पश्यामि च जनस्थानं भूतपूर्व-खरालयम् U.2.17;
deceased. ‑प्रकृतिः –prakRti‑H f. the origin of all beings; यामाहुः सर्व-भूत
-प्रकृतिरिति Ś.1.1 (v. l.). ‑भर्तृ ‑bhartR - sustaining all beings; भूतभर्तृ
च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च Bg.13.16. ‑भव –bhava‑ - existing in all
beings. ‑भव्यम् –bhavya‑m - past and future. ‑भाविन् ‑bhAvin - creating
living beings. ‑भृत् ‑bhRt - sustaining the elements or creatures; भूतभृन्न
च भूतस्थो ममात्मा भूतभावनः Bg.9.5. ‑भौतिक –bhautika‑ - consisting of the
elements. ‑मात्रा f. pl. the coarse and subtile elements; तास्वेव
भूतमात्रासु प्रलीयन्ते विभागशः Ms.12.17. ‑योनिः the origin of all created
beings. ‑वर्गः –varga‑H - the whole class of spirits. ‑वादिन् a. telling
the real fact or truth. ‑विभुः –vibhu‑H - a king; शाहभूविभुः Śahendra.
2.93. ‑शुद्धिः f. - purification of the elements (of the body). ‑संसारः - the
world of mortals; the course of existence; घोरे$स्मिन् भूतसंसारे नित्यं
सततयायिनि Ms.1.5. ‑संघः –saMgha‑H - the totality of beings or of the
elements. ‑संचारिन् – bhUta-saMcArin - a forest conflagration. ‑संप्लवः –saMplava‑H
- universal deluge or destruction; आभूतसंप्लवस्थानममृतत्वं हि भाषते. ‑समागमः the
meeting of mortals; यथा काष्ठं च ... समेत्य च व्यपेयातां तद्वद् भूतसमागमः Mb.12.28.36.
‑सर्गः bhUta-sarga‑H ‑ the creation of the world, the class or order of
created beings; creation of the elements. ‑साक्षिन् –sAkSin - m. - 'all-
seeing', an eye-witness of created beings. ‑साधनी the earth. ‑सूक्ष्मम् a
subtle element. ‑सृज् bhUta-sRj - m. - an epithet of Brahman; बहुधा गतां
जगति भूतसृजा कमनीयतां समभिहृत्य पुरा Ki.6.42. ‑सृष्टिः bhUta-sRSTi‑H -f.- 1
the illusion effected by the power of Bhūtas; the whole class of Bhūtas
taken collectively. ‑स्थानम् –sthAna‑m - the abode of living beings; the
abode of demons. ‑हत्या ‑hatyA destruction of living beings. —
jd#>* —> #* —> #bhuvana —¶a – भुवनम् [भवत्यत्र, भू-आधारादौ-क्थुन्] - A
world: the number of worlds is either three, as in tribhuvana त्रिभुवन, or
fourteen; इह हि भुवनान्यन्ये धीराश्चतुर्दश भुञ्जते Bh.3.23 (see लोक also);
cf. also अतलं सुतलं चैव वितलं च गभस्तिमत् । महातलं रसातलं पातालं सप्तमं
स्मृतम् ॥ रुक्मभौमं शिलाभौमं पातालं नीलमृत्तिकम् । रक्तपीतश्वेतकृष्णभौमानि च
भवन्त्यपि । पातालानां च सप्तानां लोकानां च यदन्तरम् । सुशिरं तानि कथ्यन्ते
भुवनानि चतुर्दश ॥ Vahni. P.; भुवनालोकनप्रीतिः Ku.2.45; भुवनविदितम् Me.6.
The earth. -3 Heaven. -4 A being, living creature. -5 Man, mankind. ‑
‑Comp. — bh. adbhuta ‑अद्भुत adj. astonishing the world. -ओकस् m. a god. —
bh.‑keza ‑कोशः the receptacle of beings. — bh.‑tala ‑तलम् the surface of
the earth. — bh.‑traya ‑त्रयम् the three worlds (the earth, atmosphere, and
heaven; or heaven, earth, and lower regions). ... — bh.‑bhAvana ‑भावनः the
creator of the world. -भर्तृ m. the supporter of the earth. -शासिन् m. a
king, ruler. -हितम् the welfare of the world. —¶mw - n. — a being, living
creature, mankind; (rarely m.) the world, earth (generally 3 worlds are
reckoned [see tribhuvana and <bhuvanatraya>], but also see <bhuvana-dvaya>;
place of being, abode, residence. — y1025.032, y2014.022 — bh.‑sad ‑ adj. ‑
reposing or situated in the world ... —
jd#>* —> #* —> #cetas - n. – [Chetas Conscience (not the sense of guilt,
but the act of conceiving); Chetas Awareness; Awareness as related to Chit
Consciousness; cf. <saMvit>, samvit Awareness/Cognition, as related to
Vidyâ Knowledge], consciousness, intelligence, thinking soul, heart, mind;
will; cf. acetas, dabhra-, pra-, laghu-, vi-, sa-, su-cetas. — y1011.070,
y2009.028 - splendour; consciousness, intelligence, thinking soul, heart,
mind; will; cf. acetas, dabhra-, pra-, laghu-, vi-, sa-, su-cetas. —
jd#>* —> #* —> #cihnita‑ —¶mw - marked, stamped, distinguished mn.2.
viii, x1.318; ii.6 & 85 &c. ‑ ‑Comp. - cihnI‑kRta‑ - marked mbh. 13.826. —
jd#>* —> #* —> #citti ‑f.‑ [consideration], thinking, thought,
understanding, wisdom; intention (along with AkUti) av. bhp.5.18.18; ‑pl.‑
thoughts, devotion, [hence = karman, "an act of worship" sAy.] rv.; a wise
person,1.67.5; 4.2.11; "Thought" N. of the wife of Atharvan and mother of
Dadhyac — y1019.028 —
jd#>* —> #* —> #daiva‑, daivI —¶mw - (fr. deva) belonging to or coming
from the gods, divine, celestial #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20AV>
#<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>sacred to the gods; (-tIrtham - the tips of the fingers daivIdik f. the
north) depending on fate, fatal daivaH — the medical use of charms, prayers
daivam ‑ a deity (cf. kula-) (scil. karman, kArya) a religious offering or
rite divine power or will, destiny = niyati, [Daiva Fate], chance (daivavAt
– ind. by chance, accidentally) — y1025.001; y2009.008 —¶jd – "The infinite
consciousness becomes aware of its inherent power, even as one becomes
aware of the limbs of his body: such awareness is known as niyati (the
power of the absolute that determines nature). It is also known as daiva or
divine dispensation." SV). —
jd#>* —> #* —> #dhara‑ —¶mw - (>dhR) ‑ bearing, supporting (scil. the
world, said of Krshna and Shiva) #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>end-comp. holding, bearing, assuming [a body by a god], having, keeping
(also in memory), preserving, observing (cf. aMzudhara, akSadhara,
kulaMdhara) dharaH ‑ a mountain #<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kir>(cf.
kSitidhara, bhUdhara) a frivolous or dissolute man (= viTa)#<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20L>dharA - 'bearer, supporter', the earth
#<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Mn>the uterus or womb
#<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Bhpr>a vein or tubular vessel of the body
#<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20L>n. of one of the wives of Kashyapa (mother of the land and water-birds,
prob. = the Earth) dharam ‑ poison — y1023.045; y2010.029 —
jd#>* —> #* —> #dhI‑H —¶ap – धीः धीः [ध्यै भावे क्विप् संप्रसारणं च] —
(a) Intellect, understanding; धियः समग्रैः स गुणैरुदारधीः R.3.3; cf. कुधी,
सुधी &c. धियो यो नः प्रचोदयात् Gāyatrimantra; तत्राज्ञानं धिया
नश्येदाभासात्तु घटः स्फुरेत् Vedāntasāra. (b) Mind; दुष्टधी wicked-minded;
स्थितधीः किं प्रभाषेत Bg.2.54; R.3.3. Idea, imagination, fancy, conception;
न धियां पथि वर्तसे Ku.6.22; ध्यायन्ति चान्यं धिया Pt.136. A thought,
intention, purpose, propensity; इमामहं वेद न तावकीं धियम् Ki.1.37. -Comp. -
इन्द्रियम् an organ of perception (= ज्ञानेन्द्रिय q.v.; मनः कर्णस्तथा
नेत्रं रसना च त्वचा सह । नासिका चेति षट् तानि धीन्द्रियाणि प्रचक्षते ॥ -
गुणाः (pl.) intellectual qualities: they are:-- शुश्रूषा श्रवणं चैव ग्रहणं
धारणं तथा । ऊहापोहो$र्थविज्ञानं तत्त्वज्ञानं च धीगुणाः ॥ Kāmandaka. (sing.)
(नमो) अखिलधीगुणाय Bhāg.8.3.28. -पतिः (धियांपतिः) Bṛihaspati, the preceptor
of the gods. -मन्त्रिन् m., -सचिवः - a minister for counsel (opp. कर्मसचिव 'a
minister for action or execution'); a wise or prudent adviser. -विभ्रमः hallucination.
-शक्तिः f. intellectual quality or faculty. -सखः a counsellor, adviser,
minister. —
jd#>* —> #* —> #ghana‑ —¶mw - (>han) —¶ap – घन a. [इन् मूर्तौ अप्
घनादेशश्च Tv.] — Compact, firm, hard, solid; संजातश्च घनाघनः Māl.9.39.; नासा
घनास्थिका Y.3.89; R.11.18. Thick, close, dense; घनविरलभावः U.2.27; R.8.91;
Amaru.59. Thick-set, full, fully developed (as breasts); घटयति सुघने
कुचयुगगगने मृगमदरुचि रूषिते Gīt.7; अगुरुचतुष्कं भवति गुरू द्वौ घनकुचयुग्मे
शशिवदना $सौ Śrut.8; Bh.1.8; Amaru.31. Deep (as sound); दधानः सौधानामलघुषु
निकुञ्जेषु घनताम् Māl.2.12; Mu.1.21. Complete; अभ्यङ्गभङ्ग्या पापस्य न्यस्तं
घनमपश्यतः Ks.4.53. Engrossed by, full or replete with; मा ते मलीमसविकारघना
मतिर्भूत् Māl.1.32; निर्वृति˚ U.6.11. ghanaH ‑नः - A cloud; घनोदयः प्राक्
तदनन्तरं पयः Ś.7.3; घनरुचिरकलापो निःसपत्नो $स्य जातः V.4.22. ghanam ‑नम् ‑ind.‑
closely; घटयति घनं कण्ठाश्लेषे रसान्न पयोधरौ Ratn.3.9. ‑ ‑Comp. – ghana‑
‑Azraya‑H ‑आश्रयः the atmosphere, firmament. gh.‑upala‑H ‑उपलः hail. gh.
‑UrU ‑ऊरू a woman having thick thighs; कुरु घनोरु पदानि शनैः शनैः Ve.2.2.
gh.‑garjita‑m ‑गर्जितम् - thunder, peal or thundering noise of clouds, roar
of thunder; a deep loud roar. gh.‑jambAla -जम्बाल thick mire. ‑ध्वनि a.
roaring. (-निः) - a deep or low tone; the muttering of thunder clouds;
अनुहुंकुरुते घनध्वनिं न हि गोमायुरुतानि केशरी Śi.16.25. ‑nAbhi‑H -नाभिः smoke
(being supposed to be a principal ingredient in clouds; Me.5). gh.‑padavI ‑
पदवी 'the path of clouds', firmament, sky; क्रामद्भिर्घनपदवीमनेकसंख्यैः Ki.5.34.
gh.‑rasa‑H -रसः - thick juice; extract, decoction. gh.‑vartman -वर्त्मन् n.
the sky; घनवर्त्म सहस्रधेव कुर्वन् Ki.5.17. ‑vAta‑H ‑वातः - a thick
oppressive breeze or air. ‑vIthi‑H -वीथिः the sky; घनवीथि-वीथिमवतीर्णवतः Śi.9.32.
gh.‑saMvRtti ‑संवृत्तिः profound secrecy. gh.‑samaya‑H -समयः the rainy
season. —¶mw - dense; gross; viscid, thick, inspissated; full of (in
comp.), densely filled with (in comp.); uninterrupted; dark (cf.
gh.‑zyAma); deep (as sound; colour); complete, all; ‑ ghanaH ‑ slaying; an
iron club, shaped like a hammer; any compact mass or substance (generally
end-comp.); end-comp. mere, nothing but (e.g. vijJAna-ghana, "nothing but
intuition"); — ghanA - (cf. ambu‑gh., ayo‑gh.); a collection, mass; a
cloud; [glob of] phlegm (kapha); ‑ ghanam - any instrument which is struck
(cymbal, bell, gong, &c.); — tamoghana – tamas‑gh. - darkness; — ghanam ‑
ind. - closely; (>dhvan, to sound) deep; a collection, multitude, mass. —
gh.‑garjita‑m -. the roar of thunder, deep loud roar — gh. Arava‑H - "the
roaring of clouds"; "crying after the clouds"= <-tola>. — gh.‑skandha‑H -
"having a solid trunk", Mangifera sylvatica [Nepal Mango]
http://en.wikipedia.org/wiki/Mangifera_sylvatica —¶jd - ghana – "a sort of
statical aspect of the dynamical energy (spanda)"– Dasgupta —
ghana‑spanda‑krama – the ordered modification of Spanda Vibration/Energy
into ghana. — y1018.006, y1023.031, y1025.015; y2009.037, y2017.046 —
ghana-spanda-krama – "The first creative movement of <manas> manifests as
<AkAza>, with an accretion of energy in <manas> which bursts as a <spanda>
outflow, and this happens again and again. This is called
<ghana-spanda-krama>". Dasgupta —
jd#>* —> #* —> #iddha‑ —¶ap - इद्ध -p.p.- [इन्ध्-क्त] — Kindled, lighted;
रामस्य त्रिपुरान्तकृद्दिविषदां तेजोभिरिद्धं धनुः Mv.1.53; क्रोध˚ Ratn.1.3;
Mu.1.2; ˚राग Ś.7.16 whose glow or red colour has just broken out. Shining,
glowing, blazing, bright; तन्वन्तमिद्धमभितो गुरुमंशुजालम् Ki.2.59; Śi.1.63;
˚बोधै Bk.1.5 (पटुबुद्धिभिः) sharp. Wonderful; Obeyed, unresisted (as
order); ˚शासनः Ki.1.22. iddham ‑द्धम् - Sunshine, heat; Refulgence,
splendour; Wonder. ‑ ‑Comp. iddha‑ dIdhiti‑H ‑दीधितिः fire; कुरुते न खलु
स्वयेच्छया शलभानिन्धनमिद्धदीधितिः Śi.16.35. ‑manyu ‑मन्यु ‑adj.- having the
anger excited. —¶mw - iddha‑ - kindled, alight; shining, blazing; <jIvo'
haM kRtim Adatte samkalpa-kalayA iddhayA> y3064.014; — clean, clear,
bright; wonderful; iddham n. sunshine, light, heat; a wonder. —
jd#>* —> #* —> #kalA —¶a – कला ]कल्-कच्]— A small part of anything; स एष
संवत्सरः प्रजापतिः षोडशकलास्तस्य Bṛi. Up.1.5.14; विन्देम देवतां
वाचममृतामात्मनः कलाम् U.1.1; a bit, jot; कलामप्यकृतपरि- लम्बः K.34; सर्वे ते
मित्रगात्रस्य कलां नार्हन्ति षोडशीम् Pt.2. 59; Ms.2.86,8.36; a sixteenth
part; यथा कलं यथा शफं यथा ऋणं संनयामसि Rv.8.47,17; the esoteric number
sixteen; Hch. A digit of the moon (these are sixteen); जगति जयिनस्ते ते भावा
नवेन्दु- कलादयः Māl.1.36; Ku.5.71; Me.91. Interest on capital
(consideration paid for the use of money); घनवीथिवीथिमवतीर्णवतो
निधिरम्भसामुपचयाय कलाः Śi.9.32. (where कला means 'digits' also). A division
of time variously computed; one minute, 48 seconds, or 8 seconds.
Mb.1.25.14;12.137.21. The 6th part of one thirtieth part of a zodiacal
sign, a minute of a degree. Any practical art (mechanical or fine); there
are 64 such arts, as music, dancing &c. मातृवदस्याः कलाः Mbh. on P.IV.1.9.
(See कामधेनु टीका on काव्यालङ्कारसूत्र 7.) (In Prosody) A syllabic instant.
‑ ‑Comp. —kalAyana ‑अयनः a tumbler, a dancer (as on the sharp edge of a
sword). —kalAkula ‑आकुलम् deadly poison. — k.‑keli -केलि adj. gay, wanton.
(‑लिः) an epithet of Kāma. —k.‑kSaya ‑क्षयः waning (of the moon); R.5.16. –
kalAbhRt m. ‑भृत् - the moon. कला च सा कान्तिमती कलाभृतः Ku.5.71. —¶mw - f.
(etym. doubtful) a small part of anything; a sixteenth part RV. viii, 47,
17 TS. ShBr. Mn. &c.; a digit or one-sixteenth of the moon's diameter Hit.
Kathâs.; (personified as a daughter of Kardama and wife of Marîchi BhP.); a
division of time (said to be 1/900 of a day or 1-6 minutes Mn. i, 64
Hariv.; or 1/1800 of a day or 0-8 minutes Comm. on VP.; or 2 minutes and 26
54/201 seconds Sushr.; or 1 minute and 35 205/301, seconds, or 8 seconds
BhavP.); (in prosody) a syllabic instant; a term for the seven substrata of
the elements or Dhâtus of the human body (namely flesh, blood, fat, phlegm,
urine, bile, and semen; but according to Hemacandra, rasa, "chyle", asthi,
"bone", and majjan, "marrow", take the place of phlegm, urine, and bile)
Sushr.; an atom (there are 3015 Kalâs or atoms in every one of the six
Dhâtus, not counting the rasa, therefore in all 18090); (with Pâshupatas)
the elements of the gross or material world Sarvad.; — y1026.032 — # kalA —
kalA-kalana ‑ <kalA-kalanaM viSayaH> y3021.067 Comm —
jd#>* —> #* —> #kalana‑ —¶a - कलन adj. (at the end of comp.) Causing,
effecting. - kalanam ‑नम् - A spot, mark. A defect, fault. Taking, seizing,
grasping; <कलनात्सर्वभूतानां kalanAt sarva-bhUtAnAM स कालः परिकीर्तितः sa
kAla-H parikItita-H>. Knowing, understanding, apprehension. — kalanA -ना - Taking,
seizing, grasping; काल-कलना Ā. L.29. Doing, effecting. Understanding,
comprehension. —¶mw - kalanA - the act of impelling [Impulse]; behaviour;
touching, contact; tying on, putting on; (according to Mall. also letting
loose, shedding, <Amocanam avamocanaM vA>); the state of being provided
with or having; calculation; <saMkalpaH kalanA-bIjaM tadAtmA eva hi
jIvakaH> y3064.027 — kalanam - the act of shaking, moving to and fro;
murmuring, sounding; a spot, stain, fault, defect (cf. <kalaGka>.) —
y1025.032, y3001.014, y3002.033 —
jd#>* —> #* —> #kalpana‑m —¶a,mw – कल्पनम् [(>kLp) क्लृप्-ल्युट्] - Forming,
fashioning, arranging; Performing, doing, effecting. Anything placed upon
another for decoration. kalpanA ‑ना - Fixing, settlement; अनेक-पितृकाणां तु
पितृतो भाग-कल्पना Y.2.12;247; Ms.9.116. Forming, arranging; विषमासु च
कल्पनासु Mk.3.14; केश˚ Mk.4. Imagination, thought; कल्पनापोढः kalpanA
apoDhaH Sk. P.II.1.38 = कल्पनाया अपोढः kalpanAyA apoDhaH; An idea, fancy or
image (conceived in the mind); Śanti.2.8. -9 Fabrication. -1 Forgery. -11 A
contrivance, device. -12 (In Mīm. phil.) = अर्थापत्ति arthApatti q.v. ‑
‑Comp. — -शक्तिः f. the power of forming ideas; MW. —¶mw - kalpanam ‑
forming, performing; "forming in the imagination, inventing", composition
of a poem; ‑ kalpanA - making; fixing, settling, arranging; creating in the
mind, feigning, assuming anything to be real; hypothesis; caparisoning an
elephant; ¶ <naiSkarmyAt kalpanA-tyAgAt tanuH patati dehinaH> y7001001. —
kalpanAtmika‑ ‑ k. -Atmika - of the nature of an imagined idea. —¶jd –
conception, <ayaM so 'haM mama idaM tad ity Akalpita-kalpanaH> y4027021 —
jd#>* —> #* —> #kriyA —¶ap,mw – क्रिया [कृ भावे करणादौ वा श cf. P.III] —
Doing, execution, performance, accomplishment; उपचार˚, धर्म˚; प्रत्युक्तं हि
प्रणयिषु सतामीप्सितार्थक्रियैव Me.116. An action, undertaking; प्रणयिक्रिया V.4.15;
Ms.2.4. Teaching, instruction; क्रिया हि वस्तूपहिता प्रसीदति R.3.29. क्रिया
हि द्रव्यं विनयति नाद्रव्यम् Kau. A.1.5. Possession of knowledge of some
act (as of singing, dancing &c.); शिष्टा क्रिया कस्यचिदात्मसंस्था M.1.16.
Practice (opp. zAstra शास्त्र theory). A literary work, composition; शृणुत
मनोभिरवहितैः क्रियामिमां कालिदासस्य V.1.2; कालिदासस्य क्रियायां कथं परिषदो
बहुमानः M.1. A purificatory rite, a religious rite or ceremony; Ms.1.43. An
expiatory rite, expiation. - The ceremony of offering oblations to the
deceased ancestors (zrAddha श्राद्ध); Worship; त्रैतादिषु हरेरर्चा क्रियायै
कविभिः 'कृता Bhāg.7.14.39. (In gram.) Action, the general idea expressed by
a verb. Burden of proof; क्रिया स्याद्वादिनोर्द्वयोः, द्वयोरपि वादिनोः
क्रिया प्राप्नोति V. May. A construction; कूपप्रपापुष्करिणीवनानां चक्रुः
क्रियास्तत्र च धर्मकामाः Bu. Ch.2.12. Spirit (adhyAtma अध्यात्म) ?;
द्रव्यक्रियाकारकाख्यं धूत्वा यान्त्यपुनर्भवम् Bhāg.12.6.38. ‑ ‑Comp. – kr.
‑anvita‑ ‑अन्वित - practising ritual observances. ‑apavarga‑H ‑अपवर्गः - completion
or termination of an affair, execution of a task; क्रियापवर्गेष्वनुजीविसात्
कृताः Ki.1.14; ‑abhyupagama‑H ‑अभ्युपगमः a special agreement;
क्रियाभ्युपगमात्त्वेतत् बीजार्थं यत्प्रदीयते Ms.9.53; ‑कलापः - the whole
body of ceremonies enjoined in the Hindu religious law. -2 all the
particulars or points of any business. ‑कारः - an agent, worker; a
beginner, tyro, a fresh student; an agreement. ‑द्वैतम् efficient cause. -
निर्देशः evidence. ‑paTu ‑पटु - adj. - dexterous. ‑पदम् a verb. kriyApara‑ -
पर - diligent in the performance of one's duty. ‑यज्ञः religious rites
(such as गर्भाधानसंस्कार); Mb.1.18.5. kriyA‑yoga‑H ‑योगः - connection with
the verb; the employment of expedients or means; तदा तत्प्रतिकाराच्च सततं वा
विचिन्तनात् । आधिव्याधिप्रशमनं क्रियायोगद्वये न तु ॥ Mb. 3.2.23; the
practical form of Yoga philosophy i. e. active devotion. ‑vaza‑H ‑वशः necessary
influence of acts done. ‑vAcaka‑, ‑vAcin ‑वाचक, ‑वाचिन् - adj. - expressing
any action, as a verbal noun. ‑vidhi‑H ‑विधिः a rule of action, manner of
any rite; अयमुक्तो विभागो वः पुत्राणां च क्रियाविधिः Ms.9.22. ‑vizeSaNa‑m ‑
विशेषणम्, - an adverb; a predicative adjective. ‑शक्तिः ‑f.‑ the power of
god (in creating this world). ‑saMkrAnti‑H ‑संक्रान्तिः ‑f.‑ imparting (to
others) one's knowledge; teaching; विवादे दर्शयिष्यन्तं क्रिया-
संक्रान्तिमात्मनः M.1.19. ‑samabhihAra‑H ‑समभिहारः [cf. P.III.1.22] the
repetition of any act; क्रिया-समभिहारेण विराध्यन्तं क्षमेत कः Śi.2.43. —¶mw
- doing, performing, occupation with (in comp.), business, action,
activity, work, labour.; bodily action, exercise of the limbs; (in Gr.)
action (as the general idea expressed by any verb), verb (according to
later grammarians a verb is of two kinds, sa-karma-kriyA, "active", and
a-karma-kriyA, "intransitive"); a noun of action; a religious rite or
ceremony, sacrificial act mbh.4.8346.96.10; religious action, worship;
Religious Action (personified as a daughter of Daksha and wife of Dharma).
— y2007.027, y2007.031 —
jd#>* —> #* —> #kRzAnu —¶a – कृशानुः [कृश् आनुक्; Uṇ.4.2] — Fire; गुरोः
कृशानु-प्रतिमाद्बिभेषि R.2.49;7.24;1.74; Ku.1.51; Bh.2.17. ‑ ‑Comp. -
k.‑yantra‑m ‑यन्त्रम् (= अग्नियन्त्रम्) a cannon; अथ सपदि कृशा-
नुयन्त्रगोलैः ......Śiva. B.28.85. —¶mw ‑m.‑ "bending the bow" N. applied
to a good archer (connected with astR, "an archer", though sometimes used
alone; Krshânu, according to some, is a divine being, in character like
Rudra or identified with him; armed with the lightning he defends the
"heavenly"`soma from the hawk, who tries to steal and bear it from heaven
to earth) rv.4.273.26; N. of Agni or fire; (hence) fire. —-रेतस् k.‑retas
‑m.‑ "whose semen is fire", N. of Shiva. — y1031.015 — kArzAnavI - y3043047
—
jd#>* —> #* —> #laGgh < —¶jd>mw/ap - लङ्घ् — U. (laGghayati, laGghayate
लङ्घति-ते, laGghita लङ्घित; desid. (लिलङ्घिषति-ते lilaGghiSati, -te) — To
spring, leap; To mount upon, ascend; अन्ये चालङ्घिषुः शैलान् Bk.15.32. To
go beyond, transgress; लङ्घते स्म मुनिरेष विमानान् N.5.4. To dry, dry up
(P.). -6 To diminish, lessen. ‑Caus. or 1 U. (लङ्घयति-ते laGghayati, ‑te) 1
To leap or spring over, go beyond; सागरः प्लवगेन्द्रेण क्रमेणैकेन लङ्घितः Mb.;
Ms.4.38. To traverse (as distance); अपि लङ्घितमध्वानं बुबुधे न बुधोपमः R.1.47.
To ascend, [leap-up]; नितम्बमिव मेदिन्याः स्रस्तांशुकमलङ्घयत् R.4.52. To
[overleap bounds,] violate, transgress; स हि निदेशमलङ्घयतामभूत् सुहृदयोहृदयः
प्रतिगर्जताम् R.9.9; Y.2.187. - To insult, disrespect, disregard; हस्त इव
भूतिमलिनो यथा यथा लङ्घयति खलः सुजनम् । दर्पणमिव तं कुरुते तथा तथा
निर्मलच्छायम् ॥ Vās. To stop, avoid, avert; भाग्यं न लङ्घयति को$पि
विधिप्रणीतम् Subhāṣ; Mk.6.2. To attack, seize upon, hurt; एषा खलु केसरिणी
त्वां लङ्घयति Ś.7; नास्ति खलु विधेरलङ्घनीयम् V.4; R.11.92. To excel,
surpass, eclipse; (यशः) जगत्प्रकाशं तदशेषमिज्यया भवद्गुरुर्लङ्घयितुं
ममोद्यतः R.3.48. To cause to fast; To speak. —¶mw - cl.1. P.Â. - laGghati,
<-te> (Gr. also <lalaGgha>, <-ghe>; aor. <alaGghIt>, <-ghiSTa>; fut.
<laGghitA>; <-ghiSyati>, <-te>; inf. <laGghitum>), to leap over, go beyond
(Atm.); to ascend, mount upon (P.); to dry‑up, waste, consume: ‑Caus. or
cl.10. P. laGghayati (m. c. also adj. <-te>; Pass. <laGghyate>) - to
traverse, ascend; to transgress, violate, neglect; to shun, escape from; to
frustrate, avert; to disregard, insult; to excel, surpass, obscure,
eclipse; to remove, transport; to cause to fast. : Desid. of Caus.
lilaGghayiSati, to intend to step over. —
jd#>* —> #* —> #manAk, manAg मनाक् ind. 1 A little, slightly, in a small
degree; न मनाक् 'not at all'; न मनागपि राहुरोषशङ्का Bv.2.1; रे पान्थ
विह्वलमना न मनागपि स्याः 1.37,111. -2 Slowly, tardily. -3 Only, merely. –
Comp. — m.-kara –कर adj. doing little. (-रम्) a kind of fragrant aloe-wood.
— ind. – (prob. fr. <manA> + <aJc>, "perceivably") – a little, slightly, in
a small degree (<dAnam manAg api>, a gift however small; <kAlam manAk>, a
little time; na manAk, manag api – not at all; <manAg asmi na pAtitaH>, I
was all but thrown down) &c.; shortly, immediately, at once; only, merely —
y2016008 —
jd#>* —> #* —> #maru m. —¶mw - a wilderness, sandy waste, desert (often
pl.); a mountain, rock; "the desertlike penance" i.e. abstinence from
drinking mbh.; [a place of romance! http://www.exoticindia.com/product/MG59/] — y1020032, y1028008 — Cf. Lat. <mare> (?); Angl. Sax. <môr>; Germ. and
Eng. <moor>. — mahAmaru - great desert [fig. the samsâra: <mithyA Atmikaiva
sarga-**r bhavati iha mahAmarau> y3062.004]; Sahara, Gobi. —
jd#>* —> #* —> #mUka‑ —¶a – मूकं - [मू-कक्] — Dumb, silent, mute,
speechless; मूकं करोति वाचालम्; मूकाण्डजम् (काननम्) Ku.3.42; सखीमियं वीक्ष्य
विषादमूकाम् Gīt.7; मूकीभूतघण्टास्वरास्वन्तःपुरदोलासु K.9; मूकीभूतवीणा K.132.
Poor, miserable, wretched. - mUkaH ‑कः 1 A mute; मौनान्मूकः H.2.26. v. l.;
Ms.7.149. A poor or miserable man... ‑ Comp. — -अण्डज adj. (a forest) whose
birds are silent; Ku. ... – m.‑bhAva-H ‑भावः silence, muteness, dumbness
(also मूकता mUkatA, -त्वम् mUkatva-m in this sense). —¶mw - adj. ‑ "tied or
bound" (scil. tongue-tied), dumb, speechless, mute, silent; wretched, poor;
— mUkaH m. ‑ the offspring of a mule and mare, [a Jack-ass or Burro]; —
mUkA — f. ‑ a crucible. — mUkatA f. ‑ mUkatva n. ‑ dumbness, muteness,
silence. — y1018.046, y1019.002; y2008.007, y2012.016 — mUkI-kRta – made
dumb or foolish — y3005012 —¶ kalamUka ‑ kala-mUka ‑ adj. ‑ deaf and dumb
(cf. <kallamUka>) —
jd#>* —> #* —> #nirdezya‑H —¶mw - to be pointed out or determined or
described or proclaimed or foretold. —¶jd – nirdezya‑ - to be pointed out
or determined or described or proclaimed or foretold. — anirdezya‑ ‑
<tad-vidAm apy anirdezyaM> y3064.005 —
jd#>* —> #* —> #nirmAya —¶mw *- adj. powerless , weak TS. -1. —
jd#>* —> #* —> #nirNaya‑H —¶a – निर्णयः — Removing, removal. Complete
ascertainment, decision, affirmation, determination, settlement; संदेह-
निर्णयो जातः Ś.1.27; Ms.8.31,49;9.25; Y.2.1; हृदयं निर्णयमेव धावति Ki.2.29.
Deduction, inference, conclusion, demonstration (in logic). Discussion,
investigation, consideration; Sentence, verdict, judgment; बाहुवीर्याश्रिते
मार्गे वर्तसे दीप्तनिर्णये Mb. 3.292.2; सर्वज्ञस्याप्येकाकिनो
निर्णयाभ्युपगमो दोषाय M.1. (In Rhet.) Narration of events. ‑Comp. —
n.‑upamA ‑उपमा adj. comparison based upon an inference; Kāv.2.27. -पादः a
sentence, decree, verdict (in law). —¶mw – nirNayana‑m - taking off,
removing; complete ascertainment, decision, determination, settlement; (in
logic) deduction, inference, conclusion, demonstration; application of a
conclusive argument; (in law) sentence, verdict (cf -pAda below); (in
rhet.) narration of events; discussion, consideration (= vicAra); nirNaya‑
upamA - a comparison based upon an inference. nirNaya - (in phil.) the
subject of an argument, category, general head (one of the 5 members of an
`adhikaraNa [q.v], the other being `vizaya or `saMzaya ` pUrvapakSa,
`uttarapakSa or `siddhAnta, & `saMgati or `nirNaya). — y1033.001 —anirNaya
— m. ‑ uncertainty, want of decision. — y2011.048 — nirnAyaka n. -
settling, conclusive. —
jd#>* —> #* —> #niyAmaka‑, niyAmikA —¶ap – नियामक a. (‑मिका f.) -
Restraining, checking; Subduing, overpowering; Limiting, restricting,
defining more closely; Guiding, governing. - niyAmakaH ‑कः - A master,
ruler. A charioteer; A pilot. niyAmakatA नियामकता – Controlling; Exact
definition. —
jd#>* —> #* —> #niyati ‑f.‑ the fixed order of things, necessity,
destiny, = svabhAva, <svabhAvasya niyateH>, 'self-experience is destiny',
y6021.024; fate, Destiny (sometimes personified as a goddess, Niyati and
Ayati being regarded as daughters of Meru and wives of Dhâtr and Vidhâtr);
restraint, restriction; religious duty or obligation; self-command,
self-restraint. — y1025.006, .010; —¶jd – "The infinite consciousness
becomes aware of its inherent power, even as one becomes aware of the limbs
of his body: such awareness is known as niyati (the power of the absolute
that determines nature). It is also known as daiva or divine dispensation."
- SV. —
jd#>* —> #* —> #nizcita —¶ap – निश्चित p.p. — Ascertained, determined,
decided, settled, concluded (used actively also); राक्षसानां सहस्राणि
राक्षसाधिप-निश्चिताः Rām.6.8.13; अरावणमरामं वा जगदद्येति निश्चितः R.12.83.
Sentenced, pronounced (as a sentence). – nizcitam ‑तम् - Certainty,
decision; Design. ‑तम् ind. Decidedly, positively, certainly; यच्छ्रेय
एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् Bg.5.1. ‑ ‑Comp. ‑अर्थ adj. - One who has
formed a certain opinion about; judging rightly. —
jd#>* —> #* —> #nUnam ind. —¶a - नूनम् Certainly, assuredly, surely,
verily, indeed; अद्यापि नूनं adya api nUnam हरकोपवह्निस्त्वयि ज्वलत्यौर्व
इवाम्बुराशौ Ś.3.3; Me.9,18,46; Bh.1.11; Ku.1.12;5.75; R.1.29. Most
probably, in all probability; नूनं त्वया परिभवं च वनं च घोरम् –(अवाप्य) Un.4.23.
Ved. Now, just now, just. In future. Now, then, therefore. -Comp. –
n.‑bhAva‑H -भावः probability. ‑bhAvAt -भावात् ind. probably; नूनभावात्तु nUnaM-bhAvAt
tu पश्यामि pazyAmi प्रत्यादेशमिवात्मनः pratyAdeza‑m iva AtmanaH Mb.3. 2.12
(v.l.). —¶mw - ind. ‑ now, at once; for the future; now then, therefore;
(esp. in later lang.) certainly, assuredly, indeed (also in questions e.g.
<kadA nUnam>, when indeed? <kva nUnam, where indeed?). — y1027.041;
y2009.042, y2014.016 —
jd#>* —> #* —> #pAlya‑, pAlyam —¶cp –to be protected, guarded, kept,
maintained, observed. —¶ap – पाल्य – See pAlanIya‑ पालनीय. -ल्यम् See
pAlana‑m पालनम्; उर्ध्वं वर्षसहस्रान्ते प्रजापाल्यमनन्तरम्. —
jd#>* —> #* —> #pArAyaNa‑m — going over, reading through, perusing,
studying; (esp.) reading a `purANa or causing it to be read; the whole,
totality; (esp.) complete text, causing collection of; — parAyaNI - action;
meditation; light; N. of the goddess Sârasvatî; — parAyaNika‑ - one who
goes through or studies; ‑m.‑ a lecturer, reader of the `purANas; a pupil,
scholar – y3002.016; y4053.035 parAyaNa – parÂ-ÂyaNa —¶a – -अयण (अयन) —
attached or devoted to, adhering to; depending on, subject to; intent on,
solely devoted to or absorbed in (at the end of comp.); प्रभुर्धनपरायणः Bh.2.56;
so मोह˚; अथ मोह-परायणा सती विवशा काम-वधूर्विबोधिता Ku.4.1; अग्निहोत्र˚ &c.
being a protector (त्राता); अबर्हाश्चरणैर्हीनाः पूर्वेषां वः परायणाः Mb.1.23.4.
parAyaNam – para-Ayana ‑णम्) - the principal or highest objest, chief aim,
best or last resort; एतत् परायणम् Praśna Up.1.1; तपसश्च परायणम् Rām.1.21.1;
Mb.12.179.12. essence, sum. Ved. going away, departure, exit. —¶mw - final
end or aim, last resort or refuge, principal object, chief matter, essence,
summary (parAyaNaM >kR, to do one's utmost); (end-comp.; f. -A) making
anything one's chief object, wholly devoted or destined to, engaged in,
intent upon, filled or occupied with, affected or possessed by; principal,
being the chief object or final aim; dependent on gen.); leading or
conducive to gen.) parAyaNam - para-Ayana - going away, departure or way of
departure, final end, last resort. —nArI‑p.‑ - devoted to women —
jd#>* —> #* —> #pariNam – pari>nam —¶ap - परिणम् 1 U. — To stoop, bend
down (as an elephant to strike with his tusks); विष्के नागः पर्यणंसीत् स्व
एव Śi.18.27. To bend or bow down, be inclined; लज्जा-परिणतैः (वदन-कमलैः) Bh.1.4.
To be changed or transformed into, assume the form of (with instr.); लता-
भावेन परिणतमस्या रूपम् V.4;4.28; क्षीरं जलं वा स्वयमेव दधि-हिम-भावेन परिणमते Ś.
B.; स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् Me.47. To result;
happen; सर्वं विपरीतं परिणमति Mk.1. To be developed or matured, be ripe;
छन्नोपान्तः परिणतफलद्योतिभिः काननाम्रैः Me.18; शाखाभृतां परि- णमन्ति न
पल्लवानि Ki.5.37; M.3.8; परिणतदलशाखाः (वृक्षाः) Ṛs.1.26; Mv.1.12; see परिणत pariNata.
To grow old, be aged, decay; परिणत-शरच्चन्द्रिकासु क्षपासु Me.112; so जरा-
परिणत jarA‑pariNata &c. To set, decline in the west (as the sun); अनेन समयेन
परिणतो दिवसः K.47. -8 To be digested; ग्रस्तं परिणमेच्च यत् Mb. To be
cooked or roasted; निष्टापस्विद्यदस्थ्नः क्वथनपरिणमन्मेदसः प्रेतकायान् Māl.5.17.
To elapse (as time). -Caus. — To make ripe, mature, develop, perfect; To
pass (as the night); परिणाम्य निशां तत्र Rām. 3.8.1; तत्र काकसहस्राणि तां
निशां पर्यणामयन् Mb.1.1.36. -3 To stoop, bend oneself down. —¶mw - parinam
P. Â. pariNamati , -te (aor. paryaNaMsIt ind. p. pariNamya), to bend or
turn aside AV.; to bend down , stoop Ka1v. to change or be transformed into
(instr.) Vedântas. Madhus. ; to develop, to ripen or mature Ba1lar. ; to
become old Kir. ; to be digested [!!!] MBh. Pan5c. ; to be fulfilled (as a
word) Pan5c.: Caus. - pariNAmayati (ind. p. - pariNAmya ; Pass. pariNAmyate
, p. pariNAmyamAna , or parinAmyat) , to make ripe , ripen , mature
S3vetUp. ; to bring to an end , pass (as a night) R. ; to bend aside or
down , stoop MBh. —¶jd – pariNamyate – is transformed by surrender: niyatir
brahma-sattAbhA tasyAM cet pariNamyate | nUnaM parama-zuddha ‑AkhyaM
tat-prAptA eva parAgatiH > y3062.032
jd#>* —> #* —> #pelava —¶ap,mw,cp – पेलव ‑adj.- Delicate, fine, soft,
tender; धनुषः पेलवपुष्पपत्रिणः Ku.4.29;5.4;7.65. -2 Lean, thin, slim,
slender; कथमातपे गमिष्यसि परिबाधापेलवैरङ्गैः Ś.3.21. -Comp. -क्षौमम् fine
linen. – adj. - (end-comp. "delicate like" or "too delicate for"); thin,
slim, slender shish. Sushr. (opp. bahala). —¶jd – tender of years, <kvacit
kiM bahu-varSANi kasyacit kimu pelavaH | kasyacit kiM mahAdIrghaH kasyacit
kiM kSaNaH sthitaH> y3060.014 —
jd#>* —> #* —> #piNDa —¶a – पिण्ड adj. (-ण्डी f.) [पिण्ड्-अच्] — Solid (घन).
Compact, dense, close. piNDaH, piNDam -ण्डः, -ण्डम् - A round mass, ball,
globe; as in अयःपिण्डः, नेत्रपिण्डः &c. A lump, clod (of earth &c.). A
round lump of food, morsel, mouthful; स न्यस्तशस्त्रो हरये स्वदेहमुपानयत्
पिण्डमिवामिषस्य R. 2.59.; A ball or lump of rice offered to the Manes at
obsequial ceremonies or Śrāddhas; नूनं मत्तः परं वंश्याः पिण्ड-
विच्छेददर्शिनः । न प्रकामभुजः श्राद्धे स्वधासंग्रहतत्पराः । R.1.66; 8.26;
Ms.3.216;9.132,136,14; Y.1.159.; Food in general; सफलीकृतभर्तृपिण्डः M.5.
'who was true to his master's salt'; Livelihood, sustenance, subsistence;
पिण्डार्थमायस्यतः Mu.3.14; Alms; पिण्ड-पातवेला Māl.2. The body, corporeal
frame; एकान्तविध्वंसिषु मद्विधानां पिण्डेष्वनास्था खलु भौतिकेषु R.2.57.
piNDam ‑ण्डम् - Power, strength, might; Iron. ‑ ‑Comp. - p.‑pAta ‑पातः giving
alms; Māl.1. -पातिकः one who lives on alms. piNDAH - the deceased ancestors
or manes; अहो दुष्यन्तस्य संशयमारूढाः पिण्डभाजः Ś.6. p.‑bhRti ‑भृतिः f.
livelihood, means of subsistence. —¶jd - [piNDIàbhU — to become embodied,
<cid-vedhitAni sarvANi kSaNAt piNDI-bhavanti> y3012030], y2017.017 —
jd#>* —> #* —> #prakaTa — pra-kaTa – प्रकट adj. — Evident, manifest.
Undisguised, public; अप्रकटीकृतशक्तिः शक्तो$पि जनस्तिर- स्क्रियां लभते Pt.1.31.
- Visible. — prakaTam ‑टम् ind. - Clearly, evidently; Publicly, openly. (
प्रकटीकृ prakaTIkR prakaTIàkR to manifest, unfold, display; गुह्यं च गूहति
गुणान् प्रकटीकरोति Bh.2.72: Pt.1.31; प्रकटीभू prakaTIbhU - prakaTIàbhU -
'to become manifest, appear'). —¶mw - adj. ‑ (pra + affix kaTa or prob.
PrAkr. = pra-kRta, cf. avakaTa, utkaTa, nikaTa, vikaTa, samkaTa), evident,
clear, ... plain, public (<prakaTah so 'stu> 'let him show himself')
beg.-comp. and prakaTam — ind. ‑ evidently, visibly, openly, in public …
p.‑vaikRta ‑ adj. ‑ openly inimical p.‑zIrSa ‑ adj. ‑ bearing the head
uplifted prakaTAprakaTa ‑ adj. ‑ open and not open. — y2014054 —¶ prakaTana
n.manifesting, bringing to light —¶ prakaTana n.manifesting, bringing to
light —¶mw – prakaTa‑ - (according to pAN.5-2.29 fr. <pra> + affix <kaTa>;
but prob. the Prâkrt form of prakRta - cf. avakaTa, utkaTa, nikaTa, vikaTa,
samkaTa), evident, clear, manifest, open, plain, public sUryas. kAv.
kathAs. (prakaTah so 'stu, "let him show himself") pur. &c.; beg.comp. and
prakaTam ind. - evidently, visibly, openly, in public Var. kathAs. paJc.; —
prakaTa-prIti-vardhana‑H - "evidently increaser of joy" (N. of Shiva
zivag.; — prakaTa-vaikRta‑ - openly inimical rAjat.; — prakaTa-zIrSa‑ -
bearing the head uplifted mRcch. prakaTAya, prakaTayati - Nom. P. - to
manifest, reveal, proclaim zArGgp. - < eSa tv AtmA sarva-zakti~tvAc ca
kvacic cic-chaktiM prakaTayati kvacic chAntiM kvacic cij-jaDa~zaktiM kvacid
ullAsaM kvacit kiMcin na kiMcit prakaTayati > y3063.002 — <prakaTayan
sahasA eva ca gopayan vilasatA iha hi kAla-balaM nRSu > y1023.045 —
jd#>* —> #* —> #prakRti - f. —¶ap - प्रकृतिः f. — The natural condition
or state of anything, nature, natural form (opp. vikRti विकृति which is a
change or effect); तं तं नियममास्थाय प्रकृत्या नियताः स्वया Bg. 7.2.
प्रकृत्या यद्वक्रम् Ś1.9; उष्णत्वमग्न्यातपसंप्रयोगात् शैत्यं हि यत् सा
प्रकृतिर्जलस्य R.5.54; मरणं प्रकृतिः शरीरिणां विकृति- र्जीवितमुच्यते बुधैः R.8.87;
U.7.19; अपेहि रे अत्रभवान् प्रकृतिमापन्नः Ś.2. 'has resumed his wonted
nature'; प्रकृतिम् आपद् or प्रतिपद् or प्रकृतौ स्था 'to come to one's
senses', 'regain one's consciousness.' Natural disposition, temper,
temperament, nature, constitution; प्रकृतिः खलु सा महीयसः सहते
नान्यसमुन्नतिं यया Ki.2.21; कथं गत एव आत्मनः प्रकृतिम् Ś.7. 'natural
character'; अपश्यत् पाण्डवश्रेष्ठो हर्षेण प्रकृतिं गतः Mb.39.66 (com.
प्रकृतिं स्वास्थ्यम्); so प्रकृतिकृपण, प्रकृतिसिद्ध; Make, form, figure;
महानुभावप्रकृतिः Māl.1. Extraction, descent; गोपालप्रकृतिरार्यको$स्मि Mk.7.
Origin, source, material cause, the material of which anything is made;
नार्थानां प्रकृतिं वेत्सि Mb.4.49.1; प्रकृतिश्चोपादानकारणं च
ब्रह्माभ्युपगन्तव्यम् Ś. B.; यामाहुः सर्वभूतप्रकृतिरिति Ś.1.1;
Bhāg.4.28.24. (In Sāṅ. phil.) Nature (as distinguished from puruSa पुरुष,)
the original source of the material world, consisting of the three
essential Guna Qualities सत्त्व, रजस् and तमस्. It is also mentioned as one
of the four contentments; <prakRty-upAdAna-kAla-bhAga AkhyAH
प्रकृत्युपादानकालभागाख्याः Sāṅ. K.5.> (In gram.) The radical or crude form
of a word to which case-terminations and other affixes are applied;
प्रकृतिप्रत्यययोरिवानुबन्धः Ki.13.19. The personified will of the Supreme
Spirit in the creation (identified with माया or illusion); मयाध्यक्षेण
प्रकृतिः सूयते सचराचरम् Bg.9.1. The Supreme Being; न ह्यस्ति सर्वभूतेषु दुःख-
मस्मिन् कुतः सुखम् । एवं प्रकृतिभूतानां सर्वसंसर्गयायिनाम् ॥ Mb.12. 152.16.
- Eight forms of the Supreme Being; भूमि- रापो $नलो वायुः खं मनो बुद्धिरेव च
। अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ <bhUmir Apo 'nalo vAyuH khaM mano
buddhir eva ca | ahaMkAra iti iyaM me bhinnA prakRtir aSThadhA ||> Bg.7.4.
The way of life (जीवन); सतां वै ददतो$न्नं च लोके$स्मिन् प्रकृतिर्ध्रुवा Mb.12.18.27.
(pl.) - A king's ministers, the body of ministers or counsellors, ministry;
अथानाथाः प्रकृतयो मातृबन्धुनिवासिनम् R.12.12; Pt.1.48; अशुद्धप्रकृतौ राज्ञि
जनता नानुरज्यते 31.; The subjects (of a king); प्रवर्ततां प्रकृतिहिताय
पार्थिवः Ś.7.35; नृपतिः प्रकृतीरवेक्षितुम् R.8.18,1.; The constituent
elements of the state (सप्ताङ्गानि), i. e. 1 the king; -2 the minister; -3
the allies; -4 treasure; -5 army; -6 territory; -7 fortresses &c.; and the
corporations of citizens (which is sometimes added to the 7); स्वाम्यमात्य-
सुहृत्कोशराष्ट्रदुर्गबलानि च Ak. - The various sovereigns to be considered
in case of war; (for full explanation see Kull. on Ms.7.155 and 157). The
eight primary elements out of which everything else is evolved according to
the Sāṅkhyas; see Sāṅ. K.3. The five primary elements of creations (
पञ्चमहाभूतानि) i. e. पृथ्वी, अप्, तेजस्, वायु and आकाश; प्रकृतिं ते
भजिष्यन्ति नष्टप्रकृतयो मयि Mb.5.73.17. ‑Comp. — prakRty‑amitra‑H ‑अमित्रः an
ordinary foe; प्रकृत्यमित्रानुत्थाप्य Dk.2.4. pr.‑kalyaNa‑ ‑कल्याण - beautiful
by nature. pr.‑kRpaNa‑ ‑कृपण naturally slow or unable to discern; Me.5.
pr.‑tarala‑ ‑तरल - fickle by nature, naturally inconsistent; प्रकृतितरले का
नः पीडा गते हतजीविते Amaru.3. pr.‑puruSa‑H ‑पुरुषः a minister, a
functionary (of the state); जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः Me.6.;
a standard or model of a man. pr.‑bhAva‑ ‑भाव - natural, usual. (-वः) natural
or original state. pr.‑maNDala‑m -मण्डलम् the whole territory of kingdom;
अधिगतं विधिवद्यदपालयत् प्रकृतिमण्डलमात्म- कुलोचितम् R.9.2. pr.‑laya‑H ‑लयः absorption
into the Prakṛiti, dissolution of the universe. pr.‑vikRti‑H ‑विकृतिः mutation
of the original form. pr.‑siddhi‑ ‑सिद्ध - inborn, innate, natural;
सुजनबन्धुजने- ष्वसहिष्णुता प्रकृतिसिद्धमिदं हि दुरात्मनाम् Bh.2.52.
pr.‑stha‑ ‑स्थ - being in the natural state or condition, natural, genuine;
दृष्ट्वा चाप्रकृतिस्थां ताम् Rām.7.58.17.; inherent, innate, incidental to
nature; रघुरप्यजयद् गुणत्रयं प्रकृतिस्थं समलोष्ट- काञ्चनः R.8.21. —¶mw -
prakRtiH - f. ‑ "making or placing before or at first", the original or
natural form or condition of anything; nature, character, disposition
(beg.comp. and prakRttyA ind. by nature, naturally, unalterably, properly);
fundamental form, pattern, rule (esp. in ritual); (in the Sânkhya phil.)
the original producer of (or rather passive power of creating) the material
world (consisting of 3 constituent essences or Gunas called <sattva>,
<rajas> and <tamas>), Nature (distinguished from <puruSa>, Spirit [Person
jd] as `mAyA is distinguished from `brahman in the `vedAntas); - pl. - the
8 producers or primary essences which evolve the whole visible world (viz.
<avyakta>, <buddhi> or <mahat>, <ahaM-kAra>, and the 5 <tan-mAtras> or
subtle elements; rarely the 5 elements alone); (in mythoL.) a goddess, the
personified will of the Supreme in the creation (hence the same with the
`zakti or personified energy or wife of a deity, as `lakSmI, `durgA &c.;
also considered as identical with the Supreme Being); the various
sovereigns to be considered in case of war (viz. the <madhyama>,
<vijigISu>, <udAsIna> and <zatru>; to which should be added 8 remoter
princes, viz. the <mitra>, <arimitra>, <mitramitra>, <arimitramitra>,
<pArSNi-graha>, <Akranda>, <pArSNigrAhAsAra>, <AkrandAsAsa>; each of these
12 kings has 5 prakRtis in the form of minister, territory, fortresses,
treasure and army, so that the total number of prakRtis may be 72) —
jd#>* —> #* —> #prapaz, prapazyati ‑ pra>paz ‑ P. ‑ (ep. also A.
prapazyate), to see before one's eyes, look at, observe, behold; to judge,
discern; to know, understand; to regard as, take for (two acc.) —¶c - look
forward, foresee, view, behold, know, recognize. —¶jd - <yatra yadA yad eva
asau yathA bhAvayati tatra tadA tad eva asau prapazyati> y3063.003 —
jd#>* —> #* —> #prati — प्रति ind. 1 As a prefix to verbs it means (a)
towards, ...; (b) back, ..., again; तष्ठेदानीं न मे जीवन् प्रतियास्यसि
दुर्मते Rām.7.18.13; (c) in opposition to, ...; (d) upon, down upon; (see
the several roots with this preposition). -2 As a prefix to nouns not
directly derived from verbs it means (a) likeness, ..., equality; (b)
opposite, ...; प्रतिबल Ve.3.5. 'the opposing force'; so प्रतिद्विपाः Mu.2.13;
(c) rivalry; as in प्रतिचन्द्रः 'a rival moon'; प्रतिपुरुषः &c. -3 As a
separable preposition (with acc.) it means (a) towards, ...; तौ दम्पती स्वां
प्रति राजधानीं प्रस्थापयामास वशी वसिष्ठः R.2.7;1. 75; प्रत्यनिलं विचेरु Ku.3.31;
वृक्षं प्रति विद्योतते विद्युत् vRkSaM prati vidyet tato vidyut Sk.; (b)
against..., opposite; तदा यायाद् रिपुं प्रति Ms.7.171; प्रदुदुवुस्तं प्रति
राक्षसेन्द्रम् Rām.; ययावजः प्रत्यरिसैन्यमेव R.7.55; (c) in comparison
with, on a par with, ..., a match for; त्वं सहस्राणि प्रति Ṛv.2.1.8; (d)
near, ..., by, at, in, on; समासेदुस्ततो गङ्गां शृङ्गवेरपुरं प्रति Rām.;
गङ्गां प्रति; (e) at the time, about, during; आदित्यस्योदयं प्रति Mb;
फाल्गुनं वाथ चैत्रं वा मासौ प्रति Ms.7.182; (f) on the side of, [pro] ...;
यदत्र मां प्रति स्यात् Sk.; हरं प्रति हलाहलं (अभवत्) Vop.; (g) in each,
..., severally (used in a distributive sense); वर्षं प्रति, प्रतिवर्षम्;
यज्ञं प्रति Y.1.11; वृक्षं वृक्षं प्रति सिञ्चति Sk.; (h) [re], with ...
reference to, ...; न हि मे संशीतिरस्या दिव्यतां प्रति K.132; चन्द्रोपरागं
प्रति तु केनापि विप्रलब्धासि Mu.1; धर्मं प्रति Ś.5.18; मन्दौत्सुक्यो$स्मि
नगरगमनं प्रति Ś.1; Ku.6.27; 7.83; त्वयैकमीशं प्रति साधु भाषितम् 5.81;
Y.1.218; R.6. 12;1.29;12.51; (i) according to [per], in conformity with;
<mAM prati> मां प्रति in my opinion>; (j) before, in the presence of; (k)
for, on account of. -4 As a separable preposition (with abl.) it means
either (a) ..., instead of; प्रद्युम्नः कृष्णात् प्रति Sk.; संग्रामे यो
नारायणतः प्रति Bk.8.89; or (b) in exchange or return for; तिलेभ्यः प्रति
यच्छति माषान् Sk.; भक्तेः प्रत्यमृतं शंभोः Vop. -5 As the first member of
Avyayībhāva compound it usually means (a) in or at every; as प्रतिसंवत्सरम् 'every
year', प्रतिक्षणम्, प्रत्यहम् &c.; (b) towards, in the direction of;
प्रत्यग्नि शलभा डयन्ते. -6 प्रति is sometimes used as the last member of
Avyayī. comp. in the sense of 'a little'; सूपप्रति, शाकप्रति. Note:— In the
compounds given below all words the second members of which are words not
immediately connected with verbs, are included; other words will be found
in their proper places.] ‑Comp. — pratyaMza‑M ‑अंशम् ind. on the shoulders.
— praty- ‑akSara‑m ‑अक्षरम् ind. in every syllable or letter;
प्रत्यक्षरश्लेषमयप्रबन्ध Vās. ... — pr.‑aGga‑m ‑अङ्गम् 1 a secondary or
minor limb (of the body), as the nose. -2 a division, chapter, section. -3
every limb. -4 a weapon. (-ङ्गम्) ind. 1 on or at every limb of the body;
as in प्रत्यङ्ग- मालिङ्गितः Gīt.1.... — pr.‑anantara ‑अनन्तर adj. 1 being
in immediate neighbourhood; दानमानादिसत्कारैः कुरुष्व प्रत्यनन्तरम् Rām.4.15.27.
(com. प्रत्यनन्तरं स्वाधीनम्). -2 standing nearest (as an heir). -3
immediately following, closely connected with; जीवेत् क्षत्रियधर्मेण स
ह्यस्य (ब्राह्मणस्य) प्रत्यनन्तरः; Ms.1. 82;8.185. (-रम्) ind. 1
immediately after. -2 next in succession. -रीभू to betake oneself close to;
P. R. — pr.‑anila ‑अनिलम् ind. towards or against the wind. — pr.‑anIka ‑
अनीक a 1 hostile, opposed, inimical. -2 resisting, opposing. -3 opposite.
-4 equal, vying with. (-कः) an enemy. (-कम्) 1 hostility, enmity, hostile
attitude or position; न शक्ताः प्रत्यनीकेषु स्थातुं मम सुरासुराः Rām. -2 a
hostile army; यस्य शूरा महेष्वासाः प्रत्यनीकगता रणे Mb.; ये$वस्थिताः
प्रत्यनीकेषु योधाः Bg.11.32. (प्र˚ may have here sense 1 also). -3 (in
Rhet.) a figure of speech in which one tries to injure a person or thing
connected with an enemy who himself cannot be injured; प्रतिपक्षमशक्तेन
प्रतिकर्तुं तिरस्क्रिया । या तदीयस्य तत्स्तुत्यै प्रत्यनीकं तदुच्यते K.
P.1. …. ... pratyanta ‑अन्त adj. contiguous, lying close to, adjacent,
bordering. (-न्तः) 1 a border, frontier; स गुप्तमूलप्रत्यन्तः R.4.26. -2 a
bordering country; especially, a country occupied by barbarian or
Mlechchhas. ˚देशः a bordering country. ˚पर्वतः an adjacent hill; पादाः
प्रत्यन्तपर्वताः Ak. … — pratyarka ‑अर्कः a mock sun; parhelion. –...
pr.‑avayava‑m ‑अवयवम् ind. 1 in every limb, particular, detail. ... –
pratyaha-m ‑अहम् ind. every day, daily; day by day; गिरिशमुपचचार प्रत्यहं सा
सुकेशी Ku.1.6. – pratyAkAra ‑आकारः a scabbard, sheath. – pr.‑AghAta ‑आघातः 1
a counter-stroke. ... – pr.‑AcAra ‑आचारः suitable conduct or behaviour. –
pratyAtma-m ‑आत्मम् ind. singly, severally. -आत्मक adj. belonging to
oneself. -आत्म्यम् similarity with oneself. -आत्मेन ind. after one's own
image; स किंनरान् कुंपुरुषान् प्रत्यात्म्येना- सृजत् प्रभुः Bhāg.3.2.45.
... – pr.‑Arambha ‑आरम्भः 1 recommencement, second beginning. -2
prohibition. pr.‑Ardra ‑आर्द्र adj. fresh. –pratyAzA ‑आशा 1 hope,
expectation; न यत्र प्रत्याशामनुपतति नो वा रहयति Māl.9.8. -2 trust,
confidence. – pr.‑AsaGga ‑आसङ्गः Connection, contact; अथ प्रत्यासङ्गः कमपि
महिमानं वितरति Mv.1.12. ... – pratyuttara ‑उत्तरम् a reply, rejoinder. —
p.‑ulUka ‑उलूकः 1 a crow; मृत्युदूतः कपोतो$यमुलूकः कम्पयन्मनः ।
प्रत्युलूकश्च कुह्वानैरनिद्रौ शून्यमिच्छतः ॥ Bhāg.1.14.14. -2 a bird
resembling an owl. ... – pratyeka-m ‑एक adj. each, each one, every single
one. (-कम्) ind. 1 one at a time, severally; singly, in every one, to every
one; oft. with the force of an adjective; विवेश दण्डकारण्यं प्रत्येकं च सतां
मनः R.12.9. 'entered the mind of every good man'; 12.3;7.34; Ku.2.31. ...
pratikala-m ‑कलम् ind. constantly, perpetually. ... – pratikaSTa ‑कष्ट adj.
comparatively bad. – pr.‑kAminI ‑कामिनी a female rival; Śi. – pratikAya ‑
कायः 1 an effigy, image, picture, likeness. -2 an adversary; स
वृषध्वजसायकावभिन्नं जयहेतुः प्रतिकाय- मेषणीयम् Ki.13.28. -3 a target, butt,
mark. ... pratikUla ‑कूल adj. 1 unfavourable, adverse, contrary, hostile,
opposite, प्रतिकूलतामुपगते हि विधौ विफलत्वमेति बहुसाधनता Śi.9.6; Ku.3.24.
-2 harsh, discordant. unpleasant, disagreeable; अप्यन्नपुष्टा प्रतिकूलशब्दा Ku.1.
45. -3 inauspicious. -4 contradictory. -5 reverse, inverted. -6 perverse,
cross, peevish, stubborn. ˚आचारणम्, ˚आचरितम् any offensive or hostile
action or conduct; प्रतिकूलाचरितं क्षमख मे R.8.81. ˚उक्तम्, -क्तिः f. a
contradiction. ˚कारिन्, -कृत, -चारिन्, -वत्ति adj. opposing. ˚दर्शन adj.
having an inauspicious or ungracious appearance. ˚प्रवर्तिन्, -वर्तिन् adj.
acting adversely, taking an adverse course. ˚भाषिन् adj. opposing,
contradicting. ˚वचनम् disagreeable or unpleasant speech. ˚वादः contradiction.
(प्रतिकूलता, -त्वम् adverseness, opposition, hostility. प्रति- कूलयति 'to
oppose'.). -कूल ind. 1 adversely, contrarily. -2 inversely, in inverted
order. -कूलय Den. P. to resist, oppose. – pr.‑kUlika ‑कूलिक adj. hostile,
inimical. – pratikSaNa‑m क्षणम् ind. at every moment or instant,
constantly; प्रतिक्षणं संभ्रमलोलदृष्टि- र्लीलारविन्देन निवारयन्ती Ku.3.56.
– pratikSapa‑m ‑क्षपम् ind. everynight. … pratigRha‑m, pratigeha‑m ‑गृहम्, -
गेहम् ind. in every house. ... — pr.‑cakra ‑चक्रम् a hostile army. ... –
pr.‑chAyA ‑छाया, ‑यिका 1 a reflected image, reflection, shadow; रूपं
प्रतिच्छायिक- योपनीतम् N.6.45. -2 an image, picture. —p.‑jaGghA ‑जङ्घा the
forepart of the leg. — p.‑jihvA, ‑jihvikA ‑जिह्वा, ‑जिह्विका the soft
palate …. – pratidina‑m ‑दिनम् ind. every day; राशीभूतः प्रतिदिनमिव
त्र्यम्बकस्याट्टहासः Me.6. — pratidiza-m ‑दिशम् ind. in every direction,
all round, everywhere. ... -द्वन्द्वः 1 an antagonist, opponent, adversary,
rival. -2 an enemy. (-द्वम्) opposition, hostility. -द्वन्द्विन् adj. 1
hostile, inimical. -2 adverse (प्रतिकूल); कृतान्तदुर्वृत्त इवापरेषां पुरः
प्रतिद्वन्द्विनि पाण्डवास्त्रे Ki.16.29. -3 rivalling, vying with;
किसलयोद्भेदप्रतिद्वन्दिभिः (करतलैः) Ś.4.5. (-m.) an opponent, adversary,
rival; तुल्यप्रति- द्वन्द्वि बभूव युद्धम् R.7.37.;15.25. -द्वारम् ind. at
every gate. -धुरः a horse harnessed by the side of another. -नप्तृ m.
great-grandson, a son's grandson. -नव adj. 1 new, young, fresh. -2 newly
blown budded; सान्ध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः Me.38. -नाडी a
branch-vein. -नायकः the adversary of the hero of any poetic com- position;
धीरोद्धतः पापकारी व्यसनी प्रतिनायकः S.D., as रावण in the Rāmāyaṇa, शिशुपाल in
Māgha-Kāvya &c. -नारी, -पत्नी, -युवतिः a female rival; Śi.7.45. —p.‑ninAda ‑
निनादः = p.‑dhvani प्रतिध्वनिः q.v. -न्यायम् ind. in inverted order; पुनः
प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव Bṛi. Up.4.3.15. -पक्ष adj. like,
similar. (-क्षः) 1 the opposite side, party or faction, hostility; विमृश्य
पक्षप्रतिपक्षाभ्यामवधारणं नियमः Gaut. S, -2 an adversary, enemy, foe,
rival; प्रतिपक्षकामिनी, -लक्ष्मी 'a rival wife'; Bv.2.64; दासीकृतायाः प्रति-
पक्षलक्ष्याः Vikr.1.73; प्रतिपक्षमशक्तेन प्रतिकर्तुम् K. P.1; Vikr.1.7;
often used in comp. in the sense of 'equal' or 'similar'. -3 remedy,
expiation; यादवस्य पापस्य प्रतिपक्षमुपदिशामि Nāg.5. -4 a defendant or
respondent (in law). ˚ता 1 hostility, opposition. -2 obstacle. -पक्षित adj.
1 containing a contradiction. -2 nullified by a contradictory premise; (as
a hetu in न्याय); cf. सत्प्रतिपक्ष. -पक्षिन् m. an opponent, adversary.
—p.‑paNya ‑पण्यम् merchandise in exchange; Buddh. -प्रथम् ind. along the
road, towards the way; प्रतिपथगतिरासीद् वेगदीर्घीकृताङ्गः Ku.3.76. -पदम् ind.
1 at evry stop. -2 at every place, everywhere. ‑3 expressly. -4 in every
word; प्रतिपदाख्याने तु गौरवं परिहरद्भिर्वृत्तिकारैः सर्वसामान्यः शब्दः
प्रति- गृहीतः प्रकृतिवदिति ŚB. on MS.8.1.2. -पल्लवः an opposite or
outstretched branch; R. -पाणः 1 a stake. -2 a counter-pledge. -3 a
counter-stake; Mb.3. -पादम् ind. in each quarter. -पात्रम् ind. with regard
to each part, of each character; प्रतिपात्रमाधीयतां यत्नः Ś.1 'let care be
taken of each character'. -पादपम् ind. in every tree. -पाप adj. returning
sin for sin, requiting evil for eviL. -पु(पू)रुषः 1 a like or similar man.
-2 a substitute, deputy. -3 a companion. -4 the effigy of a man pushed by
thieves into the interior of a house before entering it themselves (to
ascertain if any body is awake). -5 an effigy in general. (-षम्) ind. man
by man, for each man. -पुस्तकम् a copy of an original manuscript. -
पूर्वाह्णम् ind. every forenoon. -प्रति adj. counter-balancing, equal to. -
प्रभातम् ind. every morning. -प्रसवः 1 (As opposed to अनुप्रसव) tracing
causes back to the origin as — a pot, a lump of mud, mud, clay, Pātañjala
Yogadarśana. -2 Negation of (or exception to) a negation. The force of a
प्रतिप्रसव is positive, limiting as it does the scope of a प्रतिषेध or
negation. Hence it is just the opposite of परिसंख्या whose force is
negative or exclusive since it limits the scope of a positive statement.
प्रतिप्रसवो$यं न परिसंख्या ŚB. on MS.1.7.45. -प्रकारः an outer wall or
rampart. —p.‑priya ‑प्रियम् a kindness or service in return; प्रतिप्रियं
चेद् भवतो न कुर्यां वृथा हि मे स्यात् स्वपदोपलब्धिः R.5.56. -बन्धुः an
equal in rank or station; Mb.5.121.13. -बलः adj. 1 able, powerfuL. -2 equal
in strength, equally matched or powerfuL. (-लम्) 1 a hostile army;
अस्त्रज्वालावलीढप्रतिबलजलधेरन्तरौर्वायमाणे Ve.3.7. -2 strength. -बाहु 1 the
forepart of the arm. -2 an opposite side (in a square or polygon). -बि (वि)
म्बः, -म्बम् 1 a reflection, reflected image; ज्योतिषां प्रतिबिम्बानि
प्राप्नु- वन्त्युपहारताम् Ku.6.42; Śi.9.18. -2 an image, a picture. -बीजम् a
rotten seed. -भट adj. vying with, rivalling; घटप्रतिभटस्तनि N.13.5. (-टः) 1
a rival, an opponent; निवासः कन्दर्पप्रतिभटजटाजूटभवने G.L.21. -2 a warrior
on the opposite side; समालोक्याजौ त्वां विदधति विकल्पान् प्रतिभटाः K. P.1. -
भय adj. 1 fearful, formidable, terrible, frightfuL. -2 dangerous;
स्वगृहोद्यानगते$पि स्निग्धैः पापं विशङ्क्यते मोहात् । किमु
दृष्टबह्वपायप्रतिभयकान्तारमध्यस्थे ॥ Pt.2.171; Nāg.5.1.; Bhāg.1.6.14. (-यम्)
a danger; सुनन्द, श्रुतं मया संनिहितगरुडप्रतिभयमुद्देशं जामाता जीमूतवाहनो
गतः Nāg.5. -भैरव adj. dreadfuL. -मञ्चः a kind of measure (in music.) -मञ्चाः Platforms
opposite to each other; दशभागिकौ द्वौ प्रतिमञ्चौ Kau. A.2.3.21. -मण्डलम् 1
a secondary disc (of the sun &c.). -2 an eccentric orbit. -मन्दिरम् ind. in
every house. -मल्लः an antagonist, a rival; उपेयिवांसं प्रतिमल्लतां रयस्मये
जितस्य प्रसभं गरुत्मतः N.1.63; पातालप्रतिमल्लगल्ल &c. Māl.5.22. -मानना worship
(पूजा); स्पर्शमशुचिवपुरर्हति न प्रतिमाननां तु नितरां नृपोचिताम् Śi.15.35. -
माया a counter-spell or charm; प्रतिमाया कृतं च तत् Mb.1.34.22. -मार्गः the
way back; Mb.4. -मार्गम् ind. back, back- wards. -माला capping verses (Mar.
भंडी). -मासम् ind. every month, monthly. -मित्रम् an enemy, adversary. -मुख adj.
standing before the face, facing; प्रतिमुखागत Ms.8.291. -2 near, present. (-
खम्) a secondary plot or incident in a drama which tends either to hasten
or retard the catastrophe; see S.D.334 and 351-364. (-खम्) ind. 1 towards.
-2 in front, before. -मुखरी a particular mode of drumming. -मुद्रा 1 a
counter- seal. -2 the impression of a seal. -मुहूर्तम् ind. every moment. -
मूर्तिः f. an image, a likeness. -मूषिका f. a musk-rat (Mar. चिचुंदरी). -
यूथपः the leader of a hostile herd of elephants. -रथः an adversary in war
(lit. in fighting in a war-chariot); दौष्यन्तिमप्रतिरथं तनयं निवेश्य Ś.4.2.
-रथ्यम् in every road; अस्मिन् नगरे प्रतिरथ्यं भुजङ्गबद्धसंचारे Udb. -रवः, -
ध्वनिः 1 an echo; प्रतिरवविततो वनानि चक्रे Ki.1.4. -2 quarrel; controversy.
-3 (Ved.) life (प्राण). -रसितम् an echo; केनास्मत् सिंहनादप्रतिरसितसखो
दुन्दुभिस्ताड्यते$यम् Ve.1.22. -राजः a hostile king. -रात्रम् ind. every
night. -रूप adj. 1 corresponding, similar, having a counter-part in;
अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव Kaṭh.2.2.9. -2
beautifuL. -3 suitable, proper; इदं न प्रतिरूपं ते स्त्रीष्वदाक्षिण्यमीदृशम् Bu.
Ch.4.66; आत्मनः प्रतिरूपं सा बभाषे चारुहासिनी Rām.4. 19.17. -4 facing (
अभिमुख); प्रतिरूपं जनं कुर्यान्न चेत् तद् वर्तते यथा Mb.12.97.16 (com.
प्रतिरूपं युद्धाभिमुखम्). (-पम्) 1 a picture, an image, a likeness. -2 a
mirror-like reflecting object; अदर्शनं स्वशिरसः प्रतिरूपे च सत्यपि Bhāg.
1.42.28. -4 an object of comparison (उपमान); भवान्मे खलु भक्तानां सर्वेषां
प्रतिरूपधृक् Bhāg.7.1.21. -रूपक adj. resembling, similar (at the end of
comp.); जहीमान् राक्षसान् पापानात्मनः प्रतिरूपकान् Mb.3.29.11;
चेष्टाप्रतिरूपिका मनोवृत्तिः Ś.1. (‑कम्) 1 a picture, an image; अग्निदैर्गर-
दैश्चैव प्रतिरूपककारकैः Mb.12.59.49. -2 a forged edict; जर्जरं चास्य विषयं
कुर्वन्ति प्रतिरूपकैः Mb.12.56.52. -3 a reflec- tion. -लक्षणम् a mark,
sign, token. -लिपिः f. a tran- script, a written copy. -लेखः a writ of
reply; प्रावृत्तिकश्च प्रतिलेख एव Kau. A.2.1.28. -लोम adj. 1 'against the
hair or grain', contray to the natural order, inverted, reverse (opp. अनुलोम
); नववर्षसहस्राक्षः प्रतिलोमो$भवद् गुरुः Bhāg.12.14.15. -2 contrary to
caste (said of the issue of a woman who is of a higher caste than her
husband). -3 hostile. -4 low, vile, base. -5 left (वाम). -6 obstinate,
perverse; अपरिचितस्यापि ते$प्रतिलोमः संवृत्तः Ś.7. -7 disagreeable,
unpleasant. (-मम्) any injurious or unpleasant act. (-मम्) ind. 'against
the hair or grain', inversely, invertedly. ˚ज adj. born in the inverse
order of the castes; i. e. born of a mother who is of a higher caste than
the father; cf. Ms.1.16,25. -लोमक adj. reverse, inverted; राजन्यविप्रयोः
कस्माद् विवाहः प्रतिलोमकः Bhāg.9.18.5. ‑कम् inverted order. -लोमतः ind. 1
in consequence of the inverted order or course; Ms.1.68. -2 in an
unfriendly manner; यदा बहुविधां वृद्धिं मन्येत प्रतिलोमतः Mb.12.13.39. -
वत्सरम् ind. every year. -वनम् ind. in every forest. -वर्णिक adj. similar,
corresponding. -वर्धिन् adj. being a match for. -वर्षम् ind. every year. -
वस्तु n. 1 an equivalent, a counter- part. -2 anything given in return. -3
a parallel. ˚उपमा a figure of speech thus defined by Mammaṭa:— प्रतिवस्तूपमा
तु सा ॥ सामान्यस्य द्विरेकस्य यत्र वाक्यद्वये स्थितिः । K. P.1; e. g. तापेन
भ्राजते सूर्यः शूरश्चापेन राजते Chandr.5. 48. -वातः a contrary wind;
प्रतिवाते$नुवाते च नासीत गुरुणा सह Ms.2.23. (-तम्) ind. against the wind;
चीनांशुक- मिव केतोः प्रतिवातं नीयमानस्य Ś.1.33. -वारणः a hostile elephant. -
वासरम् ind. every day. -विटपम् ind. 1 on every branch. -2 branch by branch.
-विषम् an anti- dote. (-षा) a birch tree. -विष्णुकः a Muchakunda tree. -वीरः an
opponent, antagonist. -वीर्यम् being equal to or a match for. -वृषः a
hostile bull. -वेलम् ind. at each time, on every occasion. -वेशः 1 a
neighbouring house, neighbourhood. -2 a neighbour. —p.-vezin ‑वेशिन् adj. a
neighbour; दृष्ट्वा प्रभातसमये प्रतिवेशिवर्गः Mk.3.14. -वेश्मन् n. a
neighbour's house. -वेश्यः a neighbour. -वैरम् requital of hostilities
revenge. -शब्दः 1 echo, reverberation; वसुधाधरकन्दराभिसर्पी प्रतिशब्दो$पि
हरेर्भिनत्ति नागान् V. 1.16; Ku.6.64; R.2.28. -2 a roar. -शशिन् m. a
mock-moon. -शाखम् ind. for every branch or school (of the Veda). -शाखा a
side-branch; महाभूतविशेषश्च विशेषप्रतिशाखवान् Mb.14.35.21. -संवत्सरम् ind.
every year. -सङ्गक्षिका 1 a cloak to keep off the dust; Buddh. -संदेशः a
reply to the message; दर्पसारस्य प्रति- संदेशमावेदयत् D. K.2.1. ‑सम adj.
equal to, a match for. -सव्य adj. in an inverted order. -सामन्तः an enemy. -
सायम् ind. every evening. -सूर्यः, -सूर्यकः 1 a mock-sun. -2 a lizard,
chameleon; 'कृकलासस्तु सरटः प्रतिसूर्यः शयानकः ।' Hemchandra; तृष्यद्भिः
प्रतिसूर्यकैरजगरस्वेदद्रवः पीयते U.2.16. -सेना, सैन्यम् a hostile army;
निहतां प्रतिसैन्येन वडवामिव पातिताम् Rām.2.114.17. -स्थानम् ind. in every
place, everywhere. -स्मृतिः N. of parti- cular kind of magic; गृहाणेमां मया
प्रोक्तां सिद्धिं मूर्तिमतीमिव । विद्यां प्रतिस्मृतिं नाम Mb.3.36.3.
—p.‑srotas ‑स्रोतस् ind. against the stream; सरस्वतीं प्रतिस्रोतं ययौ
ब्राह्मणसंवृतः Bhāg.1.78. 18. -a. going against the stream; अथासाद्य तु
कालिन्दी प्रतिस्रोतः समागताम् Rām.2.55.5. -हस्तः, -हस्तकः a deputy, an
agent, substitute, proxy; आश्रितानां भृतौ स्वामिसेवायां धर्मसेवने ।
पुत्रस्योत्पादने चैव न सन्ति प्रतिहस्तकाः ॥ H.2.33. -हस्तीकृ to take;
Pratijñā 3. -हस्तिन् the keeper of a brothel; Dk.2.2. — ind. ‑ as a prefix
to roots and their derivative nouns and other nouns, sometimes pratI)
towards, near to against, in opposition to back, again, in return down
upon, upon, on before nouns it expresses also likeness or comparison (cf.
prati-candra) or it forms `avyayibhAvas of different kinds (cf. pratikSaNam
pratigraham, pratyagni rarely end-comp. e.g. sUpaprati a little broth) or
as a prep. with usually preceding tam, in the sense of towards, against,
to, upon, in the direction of (e.g. <zabdam prati> in the direction of the
sound R agnim prati, against the fire also pratyagni ind. <ripum prati>
against the enemy <AtmAnam prati> to one's self) opposite, before, in the
presence of (e.g. <rodasI prati> before heaven and earth) in comparison, on
a par with, in proportion to (e.g. indram prati in comparison with little
<sahasrANi prati> on a par with i.e. equivalent to thousands also with
tasmAt or -tas) in the vicinity of, near, beside, at, on (e.g. yUpam prati,
near the sacrificial post <gaGgAm prati> at or on the Ganges R <etat prati>
at this point <Ayodhanam prati> on the field of battle) at the time of,
about, through, for (e.g. <phAlgunam prati> about the month phAlguna <ciram
prati> for a long time <bhRzaM prati> often, repeatedly) or used
distributively to express at every, in or on every, severally (e.g. <yajJam
prati> at every sacrifice <yajJaM yajJaM> prati <varSaM prati> every year,
anually in this sense often comp.) in favour of, for (e.g. <pANDavAn prati>
in favour of the Pandavas) on account of, with regard to, concerning (e.g.
<sImAM prati> concerning a boundary <gautamaM prati> with regard to Ganges
R.) conformably or according to (e.g. <mAM prati> according to me, i.e. in
my opinion cf. <mAM praty araNyavat pratibhAti> 'it seems to me like a
forest' <na bubhukSitaM prati bhAti kiM cit> 'to a hungry man nothing is of
any account') as, for (after a verb meaning, to regard or consider') or as
prep. with tasmAt in return or as compensation for, instead or in the place
of with tasmAt or tasya (?) to express, 'about', 'at the time of' (only
<prati vastoH> 'at daybreak') as prep. with tasya = with reference to —
jd#>* —> #* —> #pravah – pra>vah - प्रवह् 1 P. —¶ap,mw - To bear, carry,
draw along; To waft, carry or bear along; प्रवहन्तं सदामोदम् Bk.8.52. To
flow, stream forth; To blow. to carry off in flowing, wash away rv. r.; to
lead or bring to (tam) mbh.; to exhibit, show, utter; Âtm. to drive onwards
rv.: Caus. pravAhayati to cause to go away; to cause to swim away (Pass.,
to be washed away); to set in motion or on foot r. — pravah - trans. -
carry onward or along, lead or bring to (tam); - intr. - be borne along,
flow, blow. Caus. set in motion, send away, dismiss. —
jd#>* —> #* —> #prayA —¶mw - pra>yA - P. prayAti, — to go forth,
progress, go or repair to (tam, also with <accha>, or <prati>, or tasmin);
to walk, roam, wander; to go asunder, be dispersed, pass away; to get into
a partic. state or condition, enter, undergo, incur (tam); to proceed i.e.
behave; to cause to go i.e. to lead into (tam): - Caus. - prayApayati, to
cause to set out: - Desid. - prayiyAsati, to wish to set out ib.: - Caus.
of Desid. - prayiyAsayati, to cause a person to wish to set out. —
jd#>* —> #* —> #samAkrAnta – sam-A-krAnta —¶a – समाक्रान्त p.p. — Trod
upon; Attacked, assailed; Kept (as a promise); Rām.—¶mw - pressed or borne
down r.; overrun, attacked, assailed, seized upon ragh. paJcat. kathAs.
—¶jd – imposed (Daiva Fate) - <devenaiva samAkrAntA daivam atra> y3062.007 —
jd#>* —> #* —> #samAyA- sam-A>yA —¶c* - come near (together), arrive;
assemble, meet, come out of or from (abl.) to (acc. or loc.); pass away;
get into a state or condition (acc.). – samAyAta —¶a* – समायात p. p. 1 Come
together. -2 Returned. —
jd#>* —> #* —> #samciti —¶mw – ‑f.‑ heaping together, collecting, saving;
N. of the 9th book of the Satapatha-brAhmaNa; Kâv. —
jd#>* —> #* —> #samkalpa‑, sa~Nkalpa, saGkalpa – sam-kalpa, >kLp —¶a –
samkalpaH - संकल्पः Will, volition, mental resolve; कामः संकल्पो विचिकित्सा... Bṛi.
Up.1.5.3; कः कामः संकल्पः Dk. Purpose, aim, intention, determination. Wish,
desire; संकल्पमात्रोदितसिद्धयस्ते R.14.17. Thought, idea, reflection,
fancy, imagination; तत्संकल्पोपहितजडिम स्तम्भमभ्येति गात्रम् Māl.1.35; वृथैव
संकल्पशतैरजस्रमनङ्ग नीतो$सि मया विवृद्धिम् Ś.3.5. (v.l.); प्रियासंनिहितैवेयं
संकल्पस्थापिता पुरः Nāg.2.9. The mind, heart; zAnta-saMkalpaH sumanA yathA
syAt शान्त-संकल्पः सुमना यथा स्यात् Kaṭh. 1.1; संकल्प-निर्वृतिषु संस्तुत एष
दासः Māl.7.2. Expectation of advantage from a holy voluntary act. A
declaration made by a widow at the time of burning herself with her
husband. ‑ ‑Comp. - s. Atmaka‑ ‑आत्मक - willing, resolving consisting of
thought only, imaginary. – s.‑ja‑ ‑ज - produced from self-will, desire or
idea of advantage; व्रतानि यमधर्माश्च सर्वे संकल्पजाः स्मृताः Ms.2.3. –
s.‑rUpa‑ -रूप – volitional; conformable to will. samkalpaH —¶mw —
(end-comp.. f. -A) conception or idea or notion formed in the mind or
heart, (esp.) will, volition, desire, purpose or determination or decision
or wish for (with loc. dat., or ifc.), sentiment, conviction, persuasion;
(beg.-comp. often = "intentionally", "purposely", "on purpose", "according
to will", &c.; — samkalpaM >kR, "to form a resolution, make up one's mind")
AV. &c. &c.; a solemn vow or (e.g. a declaration by a widow of her
intention to burn herself with her deceased husband) W.; the Will
personified (as a son of samkalpâ and Brahmâ) Hariv. MârkP.; — samkalpA
‑f.‑ samkalpâ, a daughter of Daksha (the wife of Dharma and mother of
samkalpa) Hariv. —¶c - samkalpaH - decision of the mind, persuasion;
intention, purpose; wish, desire. —¶jd – samkalpa Concept/Conceit, an
Affective Formation of the Buddhi Intellect, the object of Attachment to
the Chitta; the source of the Manas Mind. It may be a Concept like Buddhi,
Chitta, or Ahamkâra, or it may be a Conceit, a cluster of samkalpa
Concepts. It is the means whereby the Living Jîva has samvitti Cognition in
the Chit-Consciousness. —<cit-saMvittyA ucyate jIvaH samkalpAt sa mano
bhavet | buddhiz cittam ahaMkAro mAyA ityAdy abhidhaM tataH> y3067021 —
jd#>* —> #* —> #samkathA —¶mw - end-comp., ‑f.‑ A) talk or conversation
with (instr. with or without saha) or about (comp.) MBh. R. &c. ;
accordance , agreement Cat. —¶jd – A Faery Tale, svapna
indrajAla-puravat~saMkathA y3062.005
jd#>* —> #* —> #sampad – sam>pad —¶ap – संपद् 4 Ātm. - To turn out [fall
out] well, succeed, prosper, be accomplished or fulfilled; संपत्स्यते वः
कामो $यं कालः कश्चित् प्रतीक्ष्यताम् Ku.2.54; R,14.76; Ms.3.254;6.69. To be
completed [fall together, to total (a sum)]; त्र्याहताः पञ्च पञ्चदश
संपद्यन्ते. To turn out to be, become, [befall]; संपत्स्यन्ते नभसि भवतो
राजहंसाः सहायाः Me.11.23; संपेदे श्रम-सलिलोद्गमो विभूषाम् Ki.7.5. -4 To
arise, be born or produced, [happen, befall]. To fall or come together,
unite. To be provided or furnished with, be possessed of, [fall into (a
fortune); अशोक यदि सद्य एव कुसुमैर्न संपत्स्यसे M.3.16; see संपन्नsampanna. To tend to, bring about, produce (with dat.);
साधोः शिक्षा गुणाय संपद्यते नासाधोः Pt.1; Mu.3.32. To obtain, attain to,
acquire, get. -9 To enter into, be absorbed in (with loc.). -Caus. - To
cause to happen, bring about, produce, accomplish, fulfil, effect; इति
स्वसुर्भोजकुलप्रदीपः संपाद्य पाणिग्रहणं स राजा R.7.29. -2 To procure,
obtain, make ready, prepare. -3 To obtain, acquire, attain to. -4 To
furnish, provide, endow with. -5 To change or transform into. -6 To make an
agreement. —
jd#>* —> #* —> #samvedana‑m – sam-vedana ‑, samvedanA —¶a – संवेदनम्- ना- Perception,
knowledge [Cognition]. Sensation, feeling, experiencing, suffering; <दुःख-
संवेदनायैव duHkha-saMvedanAya eva रामे चैतन्यमर्पितम् rAme caitanyam
arpitam> U.1.48. Giving, surrendering; सुलभेष्वर्थ- लाभेषु परसंवेदने जनः Mu.1.25.
—¶mw - sam>vedana - the act of perceiving or feeling, [exercising samvid
Awareness/Cognition], perception, sensation; making known, communication,
announcement, information. — samvedanIya ‑ adj. ‑ to be perceived or felt
Nyâyas. - samvedita ‑ adj. ‑ (fr. Caus.) made known, informed, instructed.
— samvedya ‑ adj. ‑ to be known or understood or learnt; [Cognizable,
<saMvedyena apara amRSTaM zAntaM sarvAtmakaM ca yat |
tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam> y6009.002];
intelligible; to be communicated to (loc.); -tA f. intelligibility; -tva
n.; sensation nyAyas. — y2018.070 ¶ sva-saMvedana —¶mw - n. knowledge
derived from one's self HYog. Buddh. — ¶ svasaMvedya‑ sva-saMvedya — adj. ‑
intelligible only to one's self. —¶jd –Cognition, Analytical Perception —
"... 'thinking' ... [but] much more than mere thinking. Cognition,
comprehension, feeling, experience and knowledge are also implied by
'samvedanam'." SV —
jd#>* —> #* —> #samyag, samyak, samyaJc —¶mw - adj. ‑ (nom. samyan,
samIcI, samyak) going along with or together, combined, united acc.
with>dhA "to unite or provide with" [acc. or dat. of pers. and inst. or
acc. of thing]), entire, all (<samyaJ ca sarve> "all together"); facing one
another; forming one line (as foot steps); accurate [getting it together],
proper, right; uniform, identical; pleasant, agreeable; - s.‑samIcI -
praise, eulogy; samyak ‑ ind. ‑ in one or the same direction, in the same
way, together (with >sthA, "to associate [stand] with"); in one line,
straight (opp. to akSNayA "obliquely"); completely, by all means (with na
"by no means, not at all"); fitly, in the right way (with >kR "to make good
[a promise]") clearly. ‑ ‑Comp. - samyag-darzana – Unitive Perception —
y2004xxx, y2012.013 s.‑daNDanam - the act of punishing rightly or legally
s.‑dRSTi -f.- right insight or belief (with Buddh.) lalit.; -adj.-
possessed of right belief. orthodox (s.d.‑tvam) s.‑bodha‑H - right
understanding [Realization] s.‑varNa-prayoga‑H - "right use of sounds",
correct pronunciation zikS. s.‑vRtti ‑f.‑ regular or complete or right
discharge of duties mbh. s.‑vyavasita‑ - firmly resolved —
jd#>* —> #* —> #svabhAvika —¶a –स्वाभाविक a. (-की f.) ||स्वभावादागतः ढञ्||Belonging
to one's own nature, innate, inherent, peculiar, natural; स्वाभाविकं
विनीतत्वं तेषां विनयकर्मणा । मुमूर्च्छ सहजं तेजो हविषेव हविर्भुजाम् R.1.79;5.69;
Ku.6.71. –काः m. pl. A sect of Buddhists who accounted for all things by
the laws of nature. —
jd#>* —> #* —> #tuSAra —¶mw - adj. - cold, frigid; - tuSAraH, tuSARaH -
m. sg. and pl. - frost, cold, snow, mist, dew, thin rain; = t.‑kaNa. —
y1022.021 — t.giri ‑ m. ‑ "snow-mountain", the Himâlaya mbh. 13.836. —
t.kaNa-H ‑ a dewdrop, icicle, flake of snow — tuSArartu – t. ‑Rtu ‑ m. -
"cold season", winter —¶jd - <jarA-tuSAra-abhihat> y1027.003 —
jd#>* —> #* —> #udbhava‑H —¶ap,mw - उद्भवः — Production, creation, birth,
generation (lit. and fig.); इति हेतुस्तदुद्भवे K. P.1; Y.3.8; becoming
visible; the place or object of origin; मृत्युः सर्वहरश्चाहमुद्भवश्च
भविष्यताम् Bg.1.34; oft. at the end of comp. in the sense of 'springing or
arising from', 'produced from'; ऊरूद्भवा V.1.3; मणिराकरोद्भवः R.3.18.
Source, origin; उद्भवो यशसः K.54. ‑ ‑Comp. –udbhava‑kara‑ ‑कर - productive.
u.‑kSetra‑m ‑क्षेत्रम् birth-place. —
jd#>* —> #* —> #ullAsa‑H —¶a – उल्लासः — Joy, delight; सोल्लासम् U.6;
सकौतुकोल्लासम् U. 2; उल्लासः फुल्ल-पङ्केरुहपटल-पतन्मत्त-पुष्पंधयानाम् S.D.
Light, splendour. -3 (In Rhet.) A figure of speech in which a reference is
made to the merits or demerits of one thing by comparing or contrasting the
merits or demerits of another; अन्यदीय-गुण-दोष-प्रयुक्तमन्यस्य गुण-
दोषयोराधानमुल्लासः R.G. for example see R.G. ad. loc.; cf.
Chandr.5.131.133. A division of a book, such as chapter, section &c.
Beginning; Growth, increase; न तेषां युगपद्राजन् ह्लास उल्लास एव वा Bhāg.7.1.7.
-a. Pleasing, delightful; मुक्ताफलैश्चिदुल्लासैः Bhāg.9.11.33. —¶mw - m. ‑
light, splendour L.; the coming forth, becoming visible, appearing
kathAs.14.13; joy, happiness, merriness; increase, growth y1020.042 —
jd#>* —> #* —> #unmukha‑, unmukhI —¶ap - उन्मुख (-खी f.) [उद्-ऊर्ध्वं मुखं
यस्य] — Raising the face, looking up; ˚दर्शन looking upwards; अद्रेः शृङ्गं
हरति पवनः किंस्विदित्युन्मुखीभिः Me.14,15; R.1.39,11.26; आश्रम˚ 1.53.
Ready, intent on, on the point of, about to, prepared for;
तमरण्यसमाश्रयोन्मुखम् R.8.12 about to retire to the woods; 16.9,3.12;
उदयोन्मुखन्द्रिका M.5.7; भेदोन्मुखम् V.2.7; Ku.6.48.; Eager, waiting for,
expecting, looking up to; तस्मिन् संयमिनामाद्ये जाते परिणयोन्मुखे Ku.6.34;
लक्ष्मीरिव गुणोंन्मुखी R.12.26,6. 21,11.23. Sounding, speaking or making a
sound; परभृतोन्मुखी Ku.6.2 speaking through the cuckoo; Coming from the
mouth (मुखोत्पन्न); यस्तून्मुखत्वाद्वर्णानां मुख्यो$भूद् ब्राह्मणो गुरुः Bhāg.3.6.3.
—¶mw - adj. - raising the face, looking up or at; waiting for, expecting;
[directed toward]; near to, about to; — y1026.003 — unmukhatA - the state
of having the face raised; state of watching or expectancy —
unmukhI-karaNa‑m - the causing to look at, excitement of attention —
unmukhI-karaNa-kAra‑H - the causing to look at, excitement of attention —
y4054.002 —
jd#>* —> #* —> #utthAya -ind. p.- having risen (from a seat &c.), having
risen (in rank &c.), standing up &c. ‑ ‑Comp. - utthAyotthAya -
utthAya-utthAya -ind. p.- every time one rises (from one's bed) —
jd#>* —> #* —> #valli, vallI —¶mw - a creeper, creeping plant (often fig.
applied to arms, eyebrows, lightning) — f. ‑ the earth (valli mostly in
comp. for <vallI>). — y1023.015, y1027.036 —
jd#>* —> #* —> #vicAra‑H – vi-cAra —¶a - विचारः — Reflection,
deliberation, thought, consideration; विचारमार्गप्रहितेन चक्षुषा Ku.5.42.
Examination, discussion, investigation; [Enquiry, Inquiry] तत्त्वार्थविचार. Trial
(of a case); विषसलिलतुलाग्निप्रार्थिते मे विचारे Mk.9.43. Judgment,
discrimination, discernment, exercise of reason [= viveka]; विचारमूढः
प्रतिभासि मे त्वम् R.2.47. ‑ ‑Comp. - v.‑jJa‑ ‑ज्ञ -adj.- able to decide, a
judge. v.‑bhUH -भूः ‑f.‑ 1 a tribunal, seat of justice; particularly, the
judgment-seat of Yama. v.‑mUDha‑ ‑मूढ -adj.- Mistaken in judgment; Foolish.
v.‑sthala‑m ‑स्थलम् - a tribunal; logical discussion. vicAraka‑ विचारक -adj.-
Investigating, judging; परामृशन्तो लिङ्गानि व्यभिचारविचारकाः Udb. -कः - An
investigator; a judge, an examiner. A leader, guide; A spy. vicAraNa‑m
विचारणम् - Discussion, consideration, examination, deliberation,
investigation; तच्छ्रण्वन् विपठन् विचारणपरो भक्त्या विमुच्येन्नरः Bhāg.12.13.18.
Doubt, hesitation. —¶mw - mode of acting or proceeding, procedure (also = a
single or particular case), [official Enquiry]; exploration; pondering,
consideration, reflection, examination, investigation; doubt, hesitation; a
probable conjecture; dispute, discussion; prudence; —¶jd - vicAraH –
Enquiry [This word has two translations in this text. Most usual is
"Enquiry", which is of the form "Who am I?"; sometimes it is "Inquiry", of
the form "Who, what, when. where, why, and how is all this?". Enquiry alone
was taught as best by Ramana Maharshi; but the Katha-upaya story-telling
method of YV also employs extensive Inquiry.] vicAraNa‑ a‑vicAraNa –
without consideration, <vyarthI-kRtair anayatAM prahAram avicAraNaiH>
y3048023 —
jd#>* —> #* —> #vikAra‑H —¶ap - विकारः — Change of form or nature,
transformation, deviation from the natural state; cf. विकृति vikRti. A
change, alteration, a modification; प्रमथमुखविकारैर्हासयामास गूढम् Ku.7.95;
नेत्रवक्त्रविकारैश्च लक्ष्यते$न्तर्गतं मनः Pt.1.44; Ś.7. Sickness, disease,
malady; विकारं खलु परमार्थतो$ज्ञात्वा$नारम्भः प्रतीकारस्य Ś.4; Ku.2.48.
Change of mind or purpose; मूर्च्छन्त्यमी विकाराः प्रायेणैश्वर्य- मत्तेषु Ś.5.18.
A feeling, an emotion; विकारश्चैतन्यं भ्रम- यति च संमीलयति च U.1.35;3.25,36;
Māl.1.3. Agitation, excitement, perturbation; कुतः परस्मिन् पुरुषे विकारः Ki.17.23.
Contortion, contraction (as of the features of the face);
प्रमथमुखविकारैर्हासयामास गूढम् Ku.7.95. (phil.) That which is evolved from
a previous source or Prakrti. ‑Comp. — v.‑hetu ‑हेतुः a temptation,
seduction, cause of perturbation; विकार-हेतौ सति विक्रियन्ते येषां न चेतांसि
त एव धीराः Ku.1.59. —¶mw - an apparition, spectre; (in Sânkhya) a
production or derivative from Prakrti (there are 7 Vikâras, namely [Buddhi
Intellect, and Ahamkâra "I"‑Nature] plus the 5 <tanmAtra-s> q.v.; these are
also producers, inasmuch as from them come the 16 Vikâras which are only
productions, namely the 5 <mahA-bhUtAni> q.v., and the 11 organs, namely
the 5 <buddhIndriyANi> or organs of sense, the 5 <karmendriyANi> or organs
of action, and <manas>, "the mind"); — vikAratas ‑ ind. ‑ from or through
change; - v.‑maya, ‑mayI - consisting of derivatives (from Prakrti); —
v.‑vat ‑ adj. ‑ undergoing changes; — v.‑hetu ‑ m. ‑ "cause of
perturbation", temptation, seduction. — y1027.033 —
jd#>* —> #* —> #vilAsa —¶ap,mw,cp – विलासः — Sport, play, pastime;
Amorous pastime, diversion, pleasure; v.‑mekhalA as in विलास-मेखला R.8.64;
so v.‑kAnana‑m विलास-काननम्,v.‑mandira‑m विलास-मन्दिरम् &c. Coquetry,
dalliance, affectation, wantonness, graceful movement or play, any feminine
gesture indicative of amorous sentiment; यातं यच्च नितम्बयोर्गुरुतया मन्दं
विलासादिव Ś.2.2; कवि-कुल-गुरुः कालिदासो विलासः kavi-kula-guruH kAlidAso
vilAsaH P. R.1.22; Śi.9.26. Grace, beauty, elegance, charm; सहज-विलास-
निबन्धनं शरीरम् Māl.2.6. Flash, gleam. Liveliness, joviality (considered as
a masculine virtue); शोभा विलासो माधुर्यं ...... पौरुषा गुणाः Daśarupaka
2.1. Lust. ‑ ‑Comp. -काननम् a pleasure-grove. -गृहम्, -मन्दिरम् a pleasure
house. v.‑ceSTita‑m -चेष्टितम् amorous movement; लतासु तन्वीषु विलास-
चेष्टितम् Ku.5.13. v.‑bhittiH ‑भित्तिः a wall (only) in appearance. —¶mw -
vilAsaH - shining forth; sport, play (esp. with women &c.; but also applied
to any playful action or gesture) (vilAsAya, "for sport"); coquetry (a form
of feminine gesture considered as indicative of amorous sentiments);
liveliness, joviality (considered as a masculine virtue); - v.‑zayyA - a
pleasure-couch; —¶c - vilAsaH - appearance (rising or semblance); joy,
merriment, petulance; joke, sport, play, esp. amorous pastime, dalliance,
coquetry; grace, beauty. v.‑vihAra‑H - a pleasure-walk, promenading.
vilAsatI - a wanton or coquettish woman. —
jd#>* —> #* —> #vIpsA - "the desire of pervading" (with any property or
quality simultaneously or continuously), several or successive order or
series, distributiveness, repetition (esp. repetition of words to imply
continuous or successive action; e.g. <vRkSaM vRkSaM siJcati>, "he waters
tree after tree"; <mandam mandaM nudati pavanaH>, "gently, gently breathes
the wind" cf. pAN.8-1.4 vAm.5.2, 87), aprat. pAN. zaMk.—
jd#>* —> #* —> #virAma‑H —¶ap – विरामः — (a) Cessation, discontinuance;
सुधां विना न प्रययुर्विरामम् Bh.2.8; प्रवृत्तस्याविरामे भवन्ती शासितव्या Mbh.
(b) Rest, repose. End, termination, conclusion; आरामः कल्पवृक्षाणां विरामः
सकलापदाम् Rāma-rakṣa.16; रजनिरिदानीभियमपि याति विरामम् Gīt.5; U.3.16;
Māl.9.34. -3 Pause, stop. The stop or pause of the voice; वर्णानामपि
मूर्च्छनान्तरगतं तारं विरामे मृदुम् Mk.3.5. A small oblique stroke placed
under a consonant, usually at the end of a sentence. —
jd#>* —> #* —> #viriJca, viraJca, viriJci, viriJcana —¶mw - Brahmâ;
<virinco va idam virecayati vidadhati brahma vava virinca etasmad dhime
rupa-namani> "the demigod Brahma is called virinca because he organizes
(virec) the material universe. From him have come the names and forms of
the material universe." ?zruti? — y1023.014, y1027.032; y3003.035 —
viriJcitA – Divinity — <pratibhAsa-anusaMdhAna‑mAtreNa etya viriJcitAm>
y4053.009 —¶a,mw – विरिञ्चिः [वौ रिञ्चेः इन् नुम् च Uṇ.4.313] 1 N. of
Brahman; एवं समाकर्ण्य वचो विरिञ्चिः । ... चुलुके मुमोच ... विलोचनानि Vikr.1.46;
N.3.44; Śi.9.9. -2 Of Viṣṇu. -3 Of Śiva. —
jd#>* —> #* —> #visphUrj – vi>sphUrj —¶mw* - (incorrectly -sphurj) P. -
visphUrjati, to resound, thunder, roar BhP.; to snort MBh.; to break forth,
appear Kâv.: Caus. - visphUrjayati, to cause to resound or twang (a bow)
BhP. —
jd#>* —> #* —> #vyabhicAra‑H - going apart or astray, deviating, not
falling or fitting together, being separated or isolated &c. (cf.
<a-vya.‑>); trespass, transgression, crime, vice, sin (esp. infidelity of a
wife); violation, disturbance, confusion; charge, mutation (in <a-vya.‑>
a.); (in phil.) wandering from an argument, erroneous or fallacious
reasoning, the presence of the <hetu> (q.v.) without the <sAdhya> (q.v.):
avyabhicAri ‑ determinate NS1.1.4; (in gram.) deviation from or exception
to a rule, irregularity, anomaly; — vyabhicAritas ‑ ind. ‑ in consequence
of straying or erring; (in phil.) from the `vyabhicAra involved in the
other supposition; -tA, -tvam – error —
sv3064
**sv.1 1-2 RAMA asked:
**sv.2 1-2 RAMA asked:
**sv.3 When the only reality is the infinite consciousness and its own
inherent kinetic power, how does the jiva acquire an apparent reality in
the secondless unity?
**sv.4 VASISTHA replied: In the mind of the ignorant alone does this
terrible goblin known as jiva arise as a reflected reality or appearance.
**sv.5 5-6 No one, not even the men of wisdom or sages can definitely say
what it is: because it is devoid of any indications of its nature.
**sv.6 5-6 No one, not even the men of wisdom or sages can definitely say
what it is: because it is devoid of any indications of its nature.
**sv.7 In the mirror of infinite consciousness countless reflections are
seen, which constitute the appearance of the world. These are the jivas.
**sv.8 Jîva is like unto just a little agitation on the surface of the
ocean of Brahman; or just a little movement of the flame of a candle in a
windless room.
**sv.9 When, in that slight agitation the infinitude of the infinite
consciousness is veiled, limitation of consciousness appears to arise.
**sv.10 This too is inherent in that infinite consciousness.
**sv.11 And that limitation of consciousness is known as the jiva.
**sv.12 12-14 Just as when a spark from a flame comes into contact with
flammable substance it bursts into an independent flame, even so this
limitation of consciousness, when it is fed by latent tendencies and
memories, condenses into egotism — 'I'-ness.
**sv.15 This I-ness is not a solid reality: but the jiva sees it as real,
like the blueness of the sky.
**sv.16 When the egotism begins to entertain its own notions, it gives rise
to the mind-stuff, the concept of an independent and separate jiva, mind,
Maya or cosmic illusion, cosmic nature, etc.
**sv.17 The intelligence which entertains these notions conjures up the
natural elements (earth, water, fire, air and space).
**sv.18 18-20 Associated with these, the same intelligence becomes a spark
of light, though it is the cosmic light in truth.
**sv.19 18-20 Associated with these, the same intelligence becomes a spark
of light, though it is the cosmic light in truth.
**sv.20 18-20 Associated with these, the same intelligence becomes a spark
of light, though it is the cosmic light in truth.
**sv.21 21-22 It then condenses into countless forms — somewhere it becomes
a tree, etc., somewhere a bird, etc., somewhere it becomes a goblin, etc.,
**sv.22 21-22 It then condenses into countless forms — somewhere it becomes
a tree, etc., somewhere a bird, etc., somewhere it becomes a goblin, etc.,
**sv.23 23-25 The first of such modifications becomes the creator Brahma
and creates others, by thought and will. Thus the vibration in
consciousness alone is the jiva, karma, god; and all the rest follows.
**sv.24 23-25 The first of such modifications becomes the creator Brahma
and creates others, by thought and will. Thus the vibration in
consciousness alone is the jiva, karma, god; and all the rest follows.
**sv.25 23-25 The first of such modifications becomes the creator Brahma
and creates others, by thought and will. Thus the vibration in
consciousness alone is the jiva, karma, god; and all the rest follows.
**sv.26 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
**sv.27 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
**sv.28 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
**sv.29 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
**sv.30 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
**sv.31 26-31 Creation (of the mind) is but agitation in consciousness; and
the world exists in the mind! It seems to exist because of imperfect
vision, imperfect understanding. It is really not more than a long dream.
If this is understood, then all duality will come to an end, and Brahman,
jiva, mind, Maya, doer, action, and the world will all be seen as
synonymous with the one non-dual infinite consciousness.
The complete YVFiles in their most recent update can be downloaded at
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This link will get you the full package, from which you can download any or
all files. (Note that the Key does not carry the approx. 144MB download,
but provides a "tree" of available Folders. Folders <y1> through <y7>
contain Books 1 through 7. File <y0> has Introductory material, the
Concordant Glossary (CGl) and other useful material.
Recent updates of cantos can also be found at www.yoga-vasishtha.org (under
construction).
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Tags:
*o*ॐ*m*
y3064.1JL29.z31 Canto 3.64: Tale of Lîlâ: The Seed and the Sprout
v.13::JL29- mn 1500h – 68p - -3p - •-• +23 C°/+14 C° = -3 C°/-1 C° under
av.
v.13::JL29- mn 1500h – 68p - -3p - •-• +23 C°/+14 C° = -3 C°/-1 C° under
av.
v.12::JL29-su- 71 pp. – 153K = 14p/ = 28/23/19 C° = v.100622 p57**vwv.. = v.100204
p54 rev. - v.090329 15 pp. - 0729 – 19pp. - 1028 31pp. –1112 p34 - 1117 p55
– prepost —1119 p56 posted to YVG post— v.081021 16 pp. atreya -
*v.07::0329 5 pp. open file - *
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