TECHNICAL TERMS

TECHNICAL TERMS

 

posted to WP 130227

 

 

 

jd#>*t – AzA -az – to invoke (a god), praise (the boss) —> #AzaMs – to hope, wish~for —> #AzA – an expectant Wish; Hope (in myth, she is the daughter-in-law of Manas). In Mbh and elsewhere the term derives from >as, with the sense of #AkAza Space, or #kha space.

jd#>*t – AzA -zaMs – to invoke (a god), praise (the boss) —> #AzaMs – to hope, wish~for —> #AzA – an expectant Wish; Hope (in myth, she is the daughter-in-law of Manas). In Mbh and elsewhere the term derives from >as, with the sense of #AkAza Space, or #kha space.

jd#>*t #>day —> #dayA – Compassion, mercy; generosity. •-• dayA-dAkSiNya-saMyuta – y5018.006- VLM reads: “Whose generosity and manliness do not forsake him”; SV: “endowed with compassion and consideration”; VWV: “endowed with compassion and politeness”. “Generosity” is the earlier sense of _dayA. >day refers to royal gift-giving. MBh. has the sense of compassion.

jd#>*t #>man – to think —> #manas – Mind, in the general sense, consisting of Manas Mind (itself), Buddhi Intellect, Chitta Affectivity, and Ahamkara Egoity—an analysis dealt with at great length in the Book of Uprising. ‑‑ y1014.013

jd#>*t #>sRj – SURGE —> #sRSTi-H f. सृष्टिः f. [>sRj-ktin सृज्-क्तिन्] — Creation, anything created. The creation of the world. (A sRSTeH, “from the beginning of the world”). • Nature, natural property. • Letting loose, emission. • Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः Mb.12.6.42. – production, procreation; sRSTiM kuru, “produce offspring”; cf. <manorathasR->); •-• #svapna-sRSTi f. the creation of dreams — y3003.015 —

jd#>*t #abhAva-H ‑ non-existence, nullity, absence; non-entity, negation (the seventh category in `kanAda’s system); proof from non-existence (one of the six #pramANa-s in #vedAnta phil. (“since there are no mice, therefore there must be cats here”); annihilation, death; • absence of being, becoming, experience; nonbeing, non-becoming, non-experiencing. •• #abhAva ~ without love or affection; non-existent.

jd#>*t #ahaMkAra —> #anahaMkAra-H – non-egotism, absence of self-conceit or of the tendency to regard self as something distinct from the Supreme Spirit, freedom from pride; (a.), free from self-conceit. anahaMkRta -kRta a. free from self-conceit. anahaMkRti -kRti f. = <anahaMkAra>; (a.), free from self-conceit or pride.

jd#>*t #Atman —> #AkAzAtmA – vyomAkRtiH sa bhagavAn vyomavarNo mahAdyutiH | cidvyoma-mAtra-sAratvAd AkAzAtmA sa ucyate || y7080.020.

jd#>*t #Atman —> #Atmambhari AtmaMbhari AtmaM-bhari – a. self-nourishing, taking care only for one’s own person, selfish; AtmaMbharitva, -tA – n. selfishness. — y1023.019

jd#>*t #AzA – f. wish, desire, hope, expectation, prospect • Hope personified as the wife of a Vasu • as the daughter-in-law of Manas — y1029.001

jd#>*t #cittavRtti –f.- state of mind, feeling, emotion; affective ideation • continuous course of thoughts (opposed to concentration), thinking, imagining Yogas. i, 2 Bhar. viii, 47 • disposition of soul — y1027.010

jd#>*t #sthAna-m — the act of standing, being fixed or stationary; position or posture of the body (in shooting &c.); [locus of meditation. as in a chakra, or other defined location]; abiding in or on (loc. or comp.); sustaining a charge (as opp. to <yuddha>, “charging”); state, condition (in comp. = “being in the state of”); continued existence, continuance in the same state (i.e. in a kind of neutral state unmarked by loss or gain), continuing as or as long as (with tena); a state of perfect tranquillity; rank, office; place of standing, abode, site (<sthAne sthAne> or <sthAne sthAneSu>, “in different places”, “here and there”); place or room, stead (<sthAne> with gen. or in comp. “in place of”, “instead of”, “in lieu of”; <ripu-sthAne-vRt>, “to act in the place of an enemy”; <vilocana-sthAna-gata>, “acting the part of eyes”; also <sthAna> in comp. = “taking the place of”, “acting as”, “representing”or “represented by”e.g. <pitR-sth->, “acting as a father”or “represented by a father”; place for, receptacle of (tasya); proper or right place (<sthAne>, “in the right place or at the right time, seasonably, justly”); domain, sphere (of gods or virtuous men; said to be in one of three places, viz. “earth”or “atmosphere”or “heaven”; accord. to some that of virtuous Brâhmanas is called ‘prAjApatya; of ‘kSatriyas, ‘aindra; of ‘vaizyas, MAruta; of ‘zUdras, ‘gAndharva); the main support or strength or chief constituent of a kingdom (said to be four, viz. “army”, “treasury”, “city”, “territory”); the place or organ of utterance of any sound (said to be 8 in number, viz. <kaNTha>, “throat”; <tAlu>, “palate”; <mUrdhan>, “top of palate”; <danta>, “teeth”; <oSTha>, “lips”; <kaNTha-tAlu>, “throat and palate”; <kaNTh’-oSTha>, “throat and lips”; <dant’-oSTha>, “teeth and lips”; to which are added <nAsikA>, “nose”, said to be the place of utterance of true ‘anusvAra, and <uras>, “chest”, of ‘visarga); the pitch or key of the voice, note, tone (of which there are three [see <mandra>]; <vInA cyutA sthAnAt>, “a lute out of tune”); the part or character of an actor; case, occurrence (<nedaM sthAnaM vidyate>, “this case does not occur”); occasion, opportunity; sthAne -ind. – “occasionally”; cause or object of (tasya or comp. e.g. <zulkasthAna>, “an object of toll”; <pUjA-> or <mAnyasth->, “an object of honour”; <sthAne> ind. “because of”, “on account of”) — y2014.013

jd#>*t #svabhAva-H —¶mw* – sva-bhAva — native place; own condition or state of being, natural state or constitution, nature; (svabhAvAt, svabhAvena, svabhAvatas or beg.-comp.), by nature, by one’s self, spontaneously). — y1023.030 Comp. – s.-daurjanya m natural or innate wickedness; s. ja, s. janita – produced by natural disposition, innate, natural; s. kRpaNaH “naturally mean”, a BrAhmana; — s. siddha – established by nature, natural, innate; self-evident, obvious. — s. vAda m. the doctrine that the universe was produced and is sustained by the natural and necessary action of substances according to their inherent properties; -vAdin m. – one who maintains this doctrine. — s._ukti f. statement of the exact nature (of anything), accurate description of the properties (of things); spontaneous declaration. — svabhAvatvam —

jd#>*t #svapna-H – स्वप्नः [स्वप्-भावे नक्] Sleeping, sleep; अकाले बोधितो भ्रात्रा प्रियस्वप्नो वृथा भवान् VR.12.81;7.61;12.7; Ku. 2.8. • A dream, dreaming; स्वप्नेन्द्रजालसदृशः खलु जीवलोकः Śānti.2.2; स्वप्नो नु भाया नु मतिभ्रमो नु Ś.6.1; VR.1.6. • Sloth, indolence, sleepiness; Ms.9.13;12.33. • The state of ignorance (?); भावाद्वैतं क्रियाद्वैतं तथात्मनः । वर्तयन् स्वानुभूत्येह त्रीन् स्वप्नान् धुनुते मुनिः ॥ Bhāg.7.15.62. • —> #svapna – yathA ekasyAM su~nidrAyAM – As in the one deep Nidrâ Sleep – suSupta-svapnakau sthitau – both dreamless Sleep and Dream are situate – tathA ete sarga-saMhAra=bhAsau – so the projections of creation and destruction – brahmaNi saMsthite – are inherent in the Brahman. y7186.084 • Comp. — sv._antika-m -अन्तिकम् consciousness in dream. • sv._avasthA -अवस्था a state of dreaming. • sv.-tandritA -तन्द्रिता languor produced by drowsiness. • sv.-doSa-H -दोषः involuntary seminal discharge, ["wet dream"]. • sv.-sRSTi-H -सृष्टिः f. the creation of dreams or illusions in sleep.•• sleep, sleeping; suSuptaM svapna-vad bhAti bhAti brahmaîva sarga-vat y3012.002; sleepiness, drowsiness; sleeping too much, sloth, indolence; dreaming, a dream (svapnaM >dRz, “to see a vision, dream”.) ¶ adraSTRkaM cÂnubhavam anidraM svapna-darzanam y4001.003, “in svapna (the dream state) the mental body perceives the mental creations in their manifold forms and names” – Ramana ¶ svapnAya, svapnAyate – to wish to sleep, be sleepy; to resemble a dream. ¶ atisvapna-H – excessive sleep; -n.- – excessive tendency to dreaming; — sv.-darzana-m – what is perceived in dream; <adraSTRkaM ca _anubhavam anidraM svapna-darzanam>, y4001.003; dream-vision, vision in a dream. — saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta-bhAvaH syAc cinmAtraM turyam ucyate y3067.025 —

jd#>*t #tanmaya – tat-maya तन्-मय – made up of that, absorbed in or identical with that; —> #tanmayatA —> #tanmayatvam; tanmayI-bhAva the being absorbed in or identical with that. —¶mw* – y2009.039 – a That-construct: in which Tat manifests as Sat. atanmaya cittam etad upAyAtaM brahmaNaH paramAt padAt | atanmayaM tanmayaM ca taraGgaH sAgarAdivat || —¶jd –

jd#>*t #tapas -n.- Divine Fire; “Heat”; warmth, heat; • paJca tapAMsi – the 5 fires to which a devotee exposes himself in the hot season, viz. 4 fires lighted in the four quarters and the sun burning from above; • pain, suffering; religious austerity, bodily mortification, penance, severe meditation, special observance (eg “sacred learning” with brAhmaNa-s, “protection of subjects” with kSatriya-s, “giving alms to Brâhmanas” with vaizya-s, “service”with zUdra-s, and “feeding upon herbs and roots” with RSi-s. — y2010.019 —> #tapasvin —¶jd – “Tapas (tápas) in Sanskrit means “heat”. In Vedic religion and Hinduism, it is used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasá (a Vrddhi derivative meaning “practicer of tapas”). In the Rigveda, the word is connected with the Soma cult. The adjective tapasvín means “wretched, poor, miserable”, but also “an ascetic, someone practicing austerities”. In the yogic tradition, tapas may be translated as “essential energy”, referring to a focused effort leading towards bodily purification and spiritual enlightenment. It is one of the Niyamas (observances of self-control) described in the Yoga Sutras of Patanjali. Tapas implies a self-discipline or austerity willingly expended both in restraining physical urges and in actively pursuing a higher purpose in life. Through tapas, a yogi or spiritual seeker can “burn off” or prevent accumulation of negative energies, clearing a path toward spiritual evolution. Personified, Tapas appears as the father of Manyu in the Rigveda. The tapo-râja (“king over austerities”) is a name of the Moon.” [Wikip.] —¶ap – तपस् tapas -n.- [तप्-असुन्] Warmth, heat, fire, light; ekaH sUryas tapaso yonir ekA एकः सूर्यस्तपसो योनिरेका Mb.12.351.1. • Pain, suffering; न तपः कुतश्चन Rv.7.82.7. • Penance, religious austerity, mortification; तपः किलेदं तदवाप्तिसाधनम् Ku.5.64. • Meditation connected with the practice of personal self-denial or bodily mortification; गीरा वा $$शंसामि तपसा ह्यनन्तौ Mb.1.3.57.; Bhāg.12.11.24. • Moral virtue, merit; Special duty or observance (of any particular caste); यत्सप्तान्नानि मेधया तपसाजनयत्पिता Bṛi. Up. 1.5.1. • One of the seven worlds; i. e. the region above the world called janas जनस्. • Chastisement (daNDa दण्ड); आयुः शक्तिं च कालं च निर्दिश्य तप आदिशेत् Mb. 12.267.35. • -m.- The month of Māgha; तपसि मन्दगभस्तिरभीषुमान् Śi.6.63. •-• -Comp. -अनुभावः the influence of religious penance. • -अर्थीय a. destined for austerities; तपोर्थीयं ब्राह्मणी धत्त गर्भम् Mb.11.26.5. • -कृश a. emaciated by austerities. • -क्लेशः the pain of religious austerity. • -चरणम्, -चर्या the practice of penance. • -धन a. 1 rich in religious penance; pious, ascetic; consisting in penance, (-नः) ‘rich in penance’, an ascetic, devotee; रम्यास्तपोधनानां क्रियाः Ś.1.13; शमप्रधानेषु तपोधनेषु 2.7;4.1; Śi.1.23; VR.14.19; Ms.11.242. • -निधिः an eminently pious man, an ascetic; VR.1.56. • -प्रभावः, -बलम् the power acquired by religious austerities; efficacy or potency of devotion. • -राशिः an ascetic. • -लोकः the region above the world called जनस्; Bhāg.2.5.4. • -शील a. inclined to practise penance. • -समाधिः the practice of penance or religious austerities; तपःसमाधेः प्रतिकूलवर्ती Ku.3.24;5.6,18. —¶jd – mantra_oSadhi-tapaH y3070.036 —

jd#>*t #vitti –f.- consciousness; understanding, intelligence, SaMhitup. —> #saMvitti -

jd#>*t #vyApti-H – vi-Apti व्य्-ाप्ति -f.- (-end-comp. —> #vyaptika) attainment, accomplishment AV._S.br.; pervasion, inherent and inseparable presence of any one thing in another (as of oil in sesamum seed, heat in fire &c.), invariable concomitance or accompaniment (e.g. “smoke is always pervaded by fire”, or “fire is necessarily attended with smoke” cf. IW. 62); universal rule without an exception_sarvad. _vedAntas.; omnipresence, ubiquity (as a divine attribute) —¶mw -•• -

jd#>*t —> #>bhU —> #bhUma —> #upAdhi – Ramana’s Talk 68: “M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an upAdhi (limiting adjunct). This is AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done. • bhUma is the supreme – yatra na_ anyat pazyati yatra nAnyat zRNoti, sa bhUma, (“Where one does not see any other, hears nothing, it is perfection”). It is indefinable and indescribable. It is as it is. bhUma alone is. Nothing else. It is the mind, which says all this.” ” D.: Transcending the mind I feel the vastness.” “M.: Yes, yes….” • upAdhi – sarva~Arambha-parityAgI sarva~upAdhi-vivarjitaH | sarva~AzA‑saMparityAgI jIvanmukta iti smRtaH, y5074.038 <a2346> t!

jd#>*t —> #>dhA —> #vidhA —> #vidhi -m.- [what is given-out], a rule, precept, law, direction (esp. for the performance of a rite as given in the #brAhmaNa portion of the Veda, which accord. to sAy. consists of two parts: 1. #vidhi, “precepts or commandments” e.g. <yajeta>, “he ought to sacrifice”, <kuryAt>, “he ought to perform”; 2. ArthavAda, “explanatory statements” as to the origin of rites and use of the Mantras, mixed up with legends and illustrations).

jd#>*t —> #AkAza —> #AkAzAtmA – vyomAkRtiH sa bhagavAn vyomavarNo mahAdyutiH | cidvyoma-mAtra-sAratvAd AkAzAtmA sa ucyate || y7080.020.

jd#>*t —> #AkAza —> #cidAkAza ‑ When someone asked Ramana, ‘It is said that cidAkAza itself is —> #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?’, Bhagavan replied: ‘If the sky is taken as an illustration it must be stated to be of three varieties, —> #cidAkAza, —> #cittAkAza, and —> #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the —> #bhUta~s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self (“I”) does not see the cidAkAza but sees the bhUtAkAza it is said to be —> #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be —> #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.’

jd#>*t —> #AkAza —> #cittAkAza – When someone asked Ramana, ‘It is said that cidAkAza itself is —> #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?’, Bhagavan replied: ‘If the sky is taken as an illustration it must be stated to be of three varieties, —> #cidAkAza, —> #cittAkAza, and —> #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the —> #bhUta~s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self (“I”) does not see the cidAkAza but sees the bhUtAkAza it is said to be —> #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be —> #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.’

jd#>*t —> #Ardhanarezvara —> #haravAmArdha – hara-vAma-ardha – Hara=left-half – SV reads “on the left side”; but the reference is to the left Her side of the Her/Him Shiva Ardha=nârI~Ishwara.

jd#>*t —> #atyantAbhAva – boundless unBecoming. ~~VA – “Boundless-unBeing-Awareness” is simply “understanding of complete non-existence”. In many other places, too. ~~ AS-> Yes, I agree with you.~~JD. I would call that Vijnâna. atyanta is ati-anta, beyond any end or boundary. To be complete it would be Ady-anta. § We are looking here at a method for clearing the mental mirror of its mess. It is an exercise in Samvitti, an act of Samvit Awareness. sam-vit is difficult to name (the excellent Samvid, of vwv., could not stick-to a single translation of his name). It is from >vid, like vidyA, the common way of knowing – rather than >jJA, like jJAna, the holistic way of knowing. sam-vit is together-knowing, where you and an object unite as a dRzya Percept. ~~The exercise is called atyanta-abhAva. It is to become aware of a state which is outside the process of becoming.

jd#>*t —> #avasthA ‑ ||from ava down into + the verbal root stha to stand|| — “State, condition, position, situation; applied to the four states of consciousness (jagrad-avasthA, svapnAvasthA, sushupty-avasthA, and turIyAvasthA). The Greek equivalent is hypostasis, that which stands under, supports, carries, or bears a superior. Thus the superior is born or manifested by its hypostasis or avastha.” Theo.En. — y1027.014

jd#>*t —> #AzA – f. wish, desire, hope, expectation, prospect • Hope personified as the wife of a Vasu • as the daughter-in-law of Manas – –f.- space, region, quarter of the heavens RV. R. •-• —> #AzA – fruition, —> #bhogAzA – “The Bhoga-Âshâ or desire of fruition is the cause of the revolution of the soul in endless states of beings”, vlm, y3067.15.

jd#>*t —> #brahmANDa-m – “brahmA’s egg”, the universe, world (also pl.) (also <‑kaTAha> m.; N. of a `purANa and an `upapurANa; ‑kapAla m. the skull or hemisphere of the world, the inhabited earth; ‑purANa n. N. of one of the 18 `purANas (so called as revealed by `brahmA and containing an account of the egg of `brahmA and the future); ‑bhANDodara n. the interior of the vessel-like egg of `brahmA.

jd#>*t —> #buddhi - f. the power of forming and retaining conceptions and general notions, intelligence, reason, intellect, mind, discernment, judgment; perception (of which 5 kinds are enumerated, or with manas 6; cf indriya, buddhÎndriya); comprehension, apprehension, understanding sAh.; (with AtmanaH, or buddhir brAhmI) knowledge of one’s self. psychology; (in saMkhya phil.) Intellect (= adhy-avasAya, the intellectual faculty or faculty of mental perception, the second of the 25 Tattvas; cf buddhi-tattva); presence of mind, ready wit; an opinion, view, notion, idea, conjecture; thought about or meditation on (loc. or comp.), intention, purpose, design (buddhyA, with the intention of, designedly, deliberately; anugraha-b-, with a view to 1.e.in order to show favour; buddhiM >kR or pra>kR, to make up one’s mind, resolve, decide, with loc. dat. acc. with prati or inf.); impression, belief. notion (often ifc. = considering as, taking for); right opinion, correct or reasonable view r.; Intelligence personified (as a daughter of `dakSa and wife of Dharma and mother of Bodha) ¶ The instrument of realization: “It is with the one-pointed intellect that the truth is to be seen (drzyate tv agrayA buddhyA).” ||Ramana Maharshi||. — y1019.002

jd#>*t —> #cetas -n.- ‑ splendour; awareness, consciousness, intelligence, thinking soul, heart, ||Chetas Mind||, mind vs.34.3; will av.6.116.3; cf. <acetas>, <dabhra>, <pra>, <laghu->, <vi->, <sa>, <su-cetas>. ¶ n. appearance, aspect, intelligence, consciousness, mind, heart, desire, fancy.

jd#>*t —> #eka —> #pratyeka ~ each single one. • pratyekam, ind. – n. (ibc. or अम् ind.) one by one, one at a time, singly, for every single one, Mn.&c

jd#>*t —> #heyopAdeya ~ having pros and cons, e.g. ethical considerations. y4035.051.

jd#>*t —> #jAgrat, pr.part. जाग्रत् -adj.- Watching, being awake. • Attentive, watchful. •• Dreaming in a waking state, day —> #dream [jAgrat —> #svapna – Wakeful-Dream, jAgrat-svapne sva-deha~vat, y7205.002.]. • -m.- waking _vedAntas. 105; 108; 132; 305. •• saMsRtir jAgrad ity uktam, y3067.025. •‑• —> #jAgrat-svapna – Wakeful-Dream, jAgrat-svapne sva-deha~vat, y7205.002.

jd#>*t —> #jIvAtma – Ramana, Talk 629. D.: Enquiry into the Self seems to take one into the subtle body ( —> #AtivAhika zarIra or —> #puryaSTaka or —> #jIvAtma). Am I right? M.: They are different names for the same state, but they are used according to the different points of view. After some time puryaSTaka (the eight fold subtle body) will disappear and there will be the _eka (one) only. —> #vritti-jJAna alone can destroy —> #ajJAna (ignorance). Absolute jJAna is not inimical to ajJAna. There are two kinds of vRitti-s (modes of mind). (1) —> #viSaya-vRtti (objective) and (2) —> #Atma-vRtti (subjective). The first must give place to the second. That is the aim of —> #abhyAsa (practice), which takes one first to the puryaSTaka and then to the One Self. —> #puryaSTa, puryaSTaka puri-aSTa-ka —¶mw* – n. the eight constituent parts of the body, on mn.1.56. ——¶jd – puryaSTaka analysis in y6050.014 ff — see Persp. p60 —; ‘the town with eight gates’, “the subtle body .. (five tanmAtras, ahaMkAra, buddhi, and manas).”– Dasgupta — y3005012 — <antaHkaraNa-trayaM tanmAtra-paJcakam iti-svarUpaM puryaSTakaM> MoT_3,5.12 — the manifesting Kundalinî, <ahaMkAra_AtmatAM yAtA sA eSA puryaSTakA_abhidhA> y6081.004

jd#>*t —> #kezoNDraka-H (for keza-uNDuka), —> #kezoNDuka-H – a sling or knot of hair • net-like apparitions seen while the eyes are shut_AitAr. — bAlo vyomaiva vetAlaM mriyamANo ‘mbare vanam | kezoNDrakaM kham anyas tu kham anyo vetti mauktikam y3026.050 •• —> #uNDuka-H – a texture • a net • the stomach • —> #kezoNDuka-H —> #kezoNDraka-H – a sling or knot of hair; net-like apparitions seen while the eyes are shut. — y3026xxx, y3044.029 —

jd#>*t —> #manu —> #manvantara-m —> #kalpa, Manu-antara and —> #caturyuga. The —> #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. Brahma, the creator of the universe has birth and death. The period between the birth and death of a _brahmA is known as a —> #mahAkalpa. The flood that comes at the death of a _brahmA is called —> #mahApralaya. One day of _brahmA is called Kalpakala. In the _purANas one Kalpa or one day of Brahmâ is divided into fourteen parts. The master or ruler of each of these divisions is a —> #manu. There are fourteen Manus. The life span of each Manu is called a _manv-antara (Manu-within), “Manu-antara”. ¶ There are seventy one Chatur-yugas in each Manu-antara. The four yugas namely —> #krtayuga, —> #tretayuga, —> #dvAparayuga and —> #kaliyuga make up one Chatur-yuga. At the end of seventyone such Chatur-yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a Manu completes his life-span. Along with that, the —> #deva-s who were born at the time of the birth of that Manu, also come to the end of their lives. Fourteen such Manu-antara-s make one day of Brahmâ. It is at the end of that day that the original universe perishes. ¶ Brahmâ’s life-span is 120 years. At the end of that period, that _brahmA perishes. That is to say, at the end of every 42,200 divine days (120 x 360) which is the life-span of a Brahma, a deluge takes place. Thus in one Brahmâ’s time 42,200 Kalpas take place. A Brahmâ’s life span is known as “Mahakalpa” and the close of a Brahmâ’s period is called “Mahâ-pralaya”. Pur.Encyc.

jd#>*t —> #mAtra ~ When used as a suffix, _mAtra is usually translated as “only”; and often this is adequate. In YV, mAtra always has a subtler sense. It is derived from the root >mA, “to measure”. _mAtra has, among other senses, the meaning “measure” (as in the “meter” of the poetic line). Thus —> #cinmAtra (cit~mAtra) is adequately rendered as “Consciousness~only”, but is better read as “a measure of consciousness”.

jd#>*t —> #nabhas – the sky in its emptiness; it has the double sense of ‘sky’ and ‘Space’. I call it “the Spacious Sky” throughout YVFiles. MW associates it with the sky in the rainy season, or, more anciently, the vapor of the Soma. In YV it is used in the sense of imaginative Space, as well as ordinary sky. •-• If —> #nabhas is >nabh (to burst or be torn asunder), it is Sky torn by lightning. If it is somehow ?? das.jiva gmail.com associated with >bhU —>bhA then it is Spacious Sky.

jd#>*t —> #nyAya – dehalI-dIpa-nyAya or the “principle of the lamp on the threshold.” Just as such a lamp illuminates rooms on both sides, a word or a concept can apply to two different situations. AS

jd#>*t —> #padArtha-H —> #padArthaka-H ifc. – the meaning of a word,_bh.pur. &c.; that which corresponds to the meaning of a word, a thing, _kAv. Pur.; a category, predicament (7 with —> #vaizeSika-s, 25 with —> #sAMkhya-s, 7 with vedAntin-s; and other groups for other schools).

jd#>*t —> #pratyakSa – prati-akSa ~ present before the eyes, visible, perceptible (opp. to —> #parokSa, q.v.) • clear, manifest, immediate (experience) • keeping in view, discerning (with gen.) • -n.- eye-witness; apprehension by the senses (in —> #nyAya one of the 4 —> #pramANa-s or modes of proof. • —> #pratyakSam – ind. (also -kSa ‑beg.comp.‑) before the eyes, in the sight or presence of (gen. or comp.), clearly, explicitly, personally • —> #pratyakSAt – ind. explicitly, actually, really • —> #pratyakSeNa – ind. before the eyes, visibly, publicly, expressly, directly • —> #pratyakSe – ind. before one’s face, publicly.

jd#>*t —> #sama — adj. – even, smooth, level, parallel (<karNa-s.> “on a level with the ear”; <bhUmi-> or <bhUmeH samaM-kR>”, to make level with the earth”); same, equal, similar, equivalent, identical with (inst. e.g. <mayA sama>”, like to me; or tasya, rarely abl.), like with regard to anything (inst., tasya, tasmin, or <-tas>, or comp.; <samaM-kR>, “to make equal, balance”); always the same, constant, impartial towards (loc. or tasya); even (not “odd”), a pair; having the right measure, normal, straight (<samaM-kR>, “to put right or in order”); equable, neutral, indifferent; equally distant from extremes, ordinary, middling; just, upright, straight, honest; easy, convenient; full, complete; — m. – peace (perhaps w.r. for <zama>); the point of intersection of the horizon and the meridian line; — samam -n. – level ground, a plain (<same bhUmyAH>, “on level ground”); equanimity, imperturbability; similarity, equality (samena “equally, in the same manner”); right measure or proportion, “exactly, precisely”); (in rhet.) a partic. figure, sameness of objects compared to one another; = <samA> f. a year (see <pApa-s.>, <puNya-s.>, and <suSama>); — samam – ind. – equally, similarly; at the same time with or in accordance with (inst. or comp.); just, exactly, precisely; honestly, fairly [Cf. Lat. <similis>; Germ. <same>, <-sam>; Eng. <same>.]— y1027.020 —

jd#>*t —> #samsRti —> #suSupta >su fast asleep; suSuptaM svapna-vad bhAti bhAti brahmaîva sarga-vat y3012.002; n. = suSupti — “In the Sushupti (deep dreamless sleep), the identification with the body being lost, there are no perceptions” — Ramana. • source of the Chitta Affection, saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta-bhAvaH syAc cinmAtraM turyam ucyate, y3067.025. •• saMsRtir jAgrad ity uktam, y3067.025.jd#>*t —> #samsRti – saMsAre saMsRtiz_calA, y4048.025.

jd#>*t —> #sattva —> #sattvApatti-H – sattva-Apatti सत्त्वापत्ति “The (4th) stage on a spiritual path, after which there is no longer any need for effort to be made (so-called because there is now an abundance of sattva). Apatti means “entering into a state or condition.” http://www.advaita.org.uk/sanskrit/terms_s2.htm • the dawn of realisation, http://groups.yahoo.com/group/philist/message/1820 • The fourth stage Sattvapatti is Samprajñatayogabhumika. The mind having been purified by practice in the three preceding Bhumikas the Yogi commences to realize and is called Brahmavit. http://www.sacred-texts.com/tantra/sas/sas12.htm

jd#>*t —> #sUkSma ~ subtle, as opposed to #sthUla, gross. Sthûla-sharîra is the Gross Body, the meat; whereas Sûkshma-sharîra is the Subtle Body, which enlivens the meat. ~ #sUkSmatara ~ more subtle.

jd#>*t —> #svarUpa-m – (end-comp. f. -A) – one’s own form or shape; • with or without <zabdasya> or <zabdasvarUpasya>, “a word itself or in its own form” [opp. to its synonyms or varieties]; with <nAmnAm> = “names themselves”), mbh. &c.; own character, nature ( —> #svarUpeNa or ‑beg.comp.‑, “by nature”, “in reality””by itself”), mn.&c.; a partic. relation (in phil. one of three sorts of —> #sambandha. with —> #samavAya, and —> #saMyoga); —> #svarUpatas – ind. in one’s own form; according to one’s own form, analogously, similarly, identically; by nature, in reality, by itself; • —> #svarUpatayA, “literally”, “in reality”, mbh.; —> #svarUpabhAva-H – (a short word) whose essence is of the same efficacy (as that of the full form), mn. ii.124.

jd#>*t —> #tAdAtmya-m —¶ap – तादात्म्यम् tādātmyam- Sameness of nature, identity, unity; नयनयोस्तादात्म्यमम्भोरुहाम् Bv.2.81; भगवत्यात्मनस्तादात्म्यम् &c — —¶mw – sameness or identity of nature or character with (instr., loc., or in comp)_bh.pur. SAh. —¶jd – “The relation between the rope and the snake is neither that of identity nor of difference, nor of both. It is unique and known as non-difference (tAdAtmya).” net —

jd#>*t —> #tattva – Thatness; most often mistranslated as “truth”. —> #tattvajJa – Thatness-knower. • In y4053.046 the term offers a pun (tat_tu_ajJa): saMkalpyate yathA yad~yat_tat~tathA bhavati kSaNAt | mA kimcid_api tattvajJa samkalpaya kadAcana || •• – An example of tattva as “that-ness”: na aham-tva+tvaM-tva+tat-tva=Adi, y6031.008.

jd#>*t —> #vAsanA – the Vâsanâ may be compared to the brain’s neurons, of which it has been said, “Neurons that fire-together wire-together.”

jd#>*t —> #vAsanA —> #vas —> apavas – apa>vas – अपवस् (Subj. -उच्छत्, Imper. -उच्छतु) to drive off by excessive brightness RV. AV. ; to become extinct AV. iii, 7, 7. —> #apavAsana- without Vâsanâs, cid-brahmA asmi_apavAsanam, y6011.073.

jd#>*t —> #vasana-m वसनम् [>vas वस्-आधारे ल्युट्] Dwelling, residing, staying. -2 A house, residence. -3 Dressing, clothing, covering; A garment, cloth, dress, clothes; वसने परिधूसरे वसाना Ś.7.21; उत्सङ्गे वा मलिन-वसने सौम्य निक्षिप्य वीणाम् Me.88,43. • vasanA – an ornament worn by women round the loins, (possibly for rasanA रसना [though vasanA too is appropriate]). • Siege, [envelopment]. • vasanA -ना (in comp.) Clothed in; Surrounded by; समुद्र-वसने देवि पर्वतस्तनमण्डले. •-• -Comp. -पर्यायः v.-paryAya-H – change of clothes. • change of clothes.• -sadman -सद्मन् a tent. —¶mw – clothes, dress, garment, attire, (vasanau – an upper and lower garment [a suit]) (end-comp. f. -A = engrossed by i.e. wholly devoted or attached to e.g. to a doctrine); investment, siege; •• vasana-m – dwelling, abiding, sojourn, residence in (comp.) • v.maya-, -mayI – consisting of cloth [cloth-construct]. • vasanArNava – v._-arNava- – seagirt (the earth). • vivasana, vivAsas – vi-vasana – unclothed, naked —

jd#>*t —> #vedana-H, -am, —> #vedanA वेदनम् वेदना [>vid विद्-ल्युट्] – Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. vedanam perception, knowledge (rarely vedanA) [Cognitive Understanding]; feeling, sensation (with Buddhists one of the 5 Skandhas); vedanA – Vedanâ Understanding y2007.001 —¶jd —> #vedanIya – to be denoted or expressed or meant by (end-comp.; -tA f.); to be (or being) felt by or as (end-comp.; -tA f. <-tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. ~ This Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snake: etau vedana~zabdArthau rajju-sarpa~bhrama-upamau | asatyau uditau viddhi mRga-tRSNa-ambhasau samau || y7003.003.

jd#>*t —> #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#>*t —> #yatheccha – yathA-iccha ~ ["according to which wish"] agreeable to wish or desire; — beg.-comp. or yatheccham, yathecchayA, yathecchakam – ind. – according to wish, at will or pleasure, agreeably. — tatheccha – ["according to that wish"] <sthitaM tatheccham eva iha> y3014.029 —

jd#>*t —> #yuga —> #manvantara-m —> #kalpa, Manu-antara and —> #caturyuga. The —> #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. Brahma, the creator of the universe has birth and death. The period between the birth and death of a _brahmA is known as a —> #mahAkalpa. The flood that comes at the death of a _brahmA is called —> #mahApralaya. One day of _brahmA is called Kalpakala. In the _purANas one Kalpa or one day of Brahmâ is divided into fourteen parts. The master or ruler of each of these divisions is a —> #manu. There are fourteen Manus. The life span of each Manu is called a _manv-antara (Manu-within), “Manu-antara”. ¶ There are seventy one Chatur-yugas in each Manu-antara. The four yugas namely —> #krtayuga, —> #tretayuga, —> #dvAparayuga and —> #kaliyuga make up one Chatur-yuga. At the end of seventyone such Chatur-yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a Manu completes his life-span. Along with that, the —> #deva-s who were born at the time of the birth of that Manu, also come to the end of their lives. Fourteen such Manu-antara-s make one day of Brahmâ. It is at the end of that day that the original universe perishes. ¶ Brahmâ’s life-span is 120 years. At the end of that period, that _brahmA perishes. That is to say, at the end of every 42,200 divine days (120 x 360) which is the life-span of a Brahma, a deluge takes place. Thus in one Brahmâ’s time 42,200 Kalpas take place. A Brahmâ’s life span is known as “Mahakalpa” and the close of a Brahmâ’s period is called “Mahâ-pralaya”. Pur.Encyc.

jd#>*t >bhU —> #bhava —> #bhAva~H – भावः [भू-भावे घञ्] = Being, existence; नासतो विद्यते भावः na_asato vidyate bhAvaH, “There is no being that is not-So”. Bg.2.16. = Becoming, occurring. = State of being; लता-भावेन latA-bhAvena परिणतमस्या रूपम् V.4; U.6.23; •-• #vivarNa-bh. &c. = Manner, mode. = Innate property, temperament; स तस्य स्वो भावः प्रकृति-नियतत्वाद-कृतकः U.6.14. -8 Inclination of mind; idea. = Feeling, emotion, sentiment, (of whch the manifestation is #bhAvanA Imagining); निर्विकारात्मके चित्ते nirvikAra-Atmake citte भावः प्रथम-विक्रिया S.D. (In the dramatic science or in poetic compositions generally, Bhāvas are either स्थायिन् sthayin primary, or व्यभिचारिन् vyabhicArin subordinate. The former are eight or nine, according as the Rasas are taken to be 8 or 9, each rasa having its own स्थायि-भाव. The latter are thirty-three of thirty four in number, and serve to develop and strengthen the prevailing sentiment; for definition and enumeration of the several kinds, see R.G. first ānana, or K.P.4). = Love, affection; attachment; द्वन्द्वानि भावं क्रियया विवव्रुः Ku.3.35. = Purport, gist; इति भावः, iti bhAvaH (often used by commentators); (In gram.) The sense of an abstract noun, abstract idea conveyed by a word; भावे क्तः. = Consciousness of past perceptions (वासना #vAsanA is a _bhAva); येभ्यः सृजति भूतानि yebhyaH sRjati bhUtAni काले भाव-प्रचोदितः kAle bhAva-pracoditaH । महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तिकाः ॥ Mb.12.275.4.=

jd#>*t >dhA —> #saMdhA —> #anusaMdhA —> #anusaMdhAna-m – investigation, inquiry, setting in order, arranging, planning; •• congruous or suitable connection: (in phil.) the Anusandhâna Example, a necessary step in a syllogism in Hindu logic, which insists on this term, one which is not employed in traditional Western Logic. For example, “1. There is smoke on the mountain; 2. Where there is smoke there is fire; therefore 3. There is fire on the mountain.” But we should also require an Application, or Example—otherwise we may be talking about the impossible nonexistent. So the Hindu logician would have to say “Where there’s smoke is fire, as, for example, in the kitchen”. In y2010.006, when reasoning about the identity of the Jiva Being and the Brahman Immensity, the Anusandhâna is the student herself.

jd#>*t vid —> #veda-H – knowledge, from which proceed the Scriptures [like Christian Inspiration], <yasya nizvAsitaM veda etad Rgvedo yajur-sAma-veda atharva-vedaH zikSA vyAkaraNaM chaNDaH niruktaM jyotiSA yoga iti>, “This knowledge from which are inspired the ‘Rgveda, the Yajur- and Sama-Vedas, the Atharva-Veda, Phonetics, Grammar, Poetics, Etymology, Astroscience, and Yoga”Upan.; true or sacred knowledge or lore, knowledge of ritual; certain celebrated works which constitute the basis of the first period of the Hindu religion (these works were primarily three, viz 1. the ‘Rgveda, 2. the ‘yajurveda [of which there are, however, two divisions see taittirIya-saMhitA, vAjasaneyi-saMhitA].3. the ‘sama-veda; these three works are sometimes called collectively trayI, “the triple VidyA”or “threefold knowledge”, but the ‘Rgveda is really the only original work of the three, & much the most ancient [the oldest of its hymns being assigned by some who rely on certain astronomical calculations to a period between 4000 & 2500 BCE., before the settlement of the Aryans in India; & by others who adopt a different reckoning to a period between 1400 & 1000 BCE., when the Aryans had settled down in the Panjab]; subsequently a fourth Veda was added, called the ‘atharvaveda, which was probably not completely accepted till after Manu, as his law-book often speaks of the three Vedas—calling them <trayaM brahma sanAtanam>, “the triple eternal Veda”, but only once mentions the revelation made to Atharvan & Angiras, without, however, calling it by the later name of ‘atharvaveda; each of the four Vedas has two distinct parts, viz 1. mantra, i.e words of prayer & adoration often addressed either to fire or to some form of the sun or to some form of the air, sky, wind, & praying for health, wealth, long life, cattle, offspring, victory, & even forgiveness of sins, & 2. brAhmaNa, consisting of vidhi & ArthavAda, i. e. directions for the detail of the ceremonies at which the Mantras were to be used & explanations of the legends connected with the Mantras [see brAhmaNa, vidhi], both these portions being termed zruti, revelation orally communicated by the Deity, & heard but not composed or written down by men, although it is certain that both mantras & brAhmaNas were compositions spread over a considerable period, much of the latter being comparatively modern; as the Vedas are properly three, so the mantras are properly of three forms: 1. Rc, which are verses of praise in metre, & intended for loud recitation; 2. yajus, which are in prose, & intended for recitation in a lower tone at sacrifices; 3. sAman, which are in metre, & intended for chanting at the ‘soma or Moon-plant ceremonies, the Mantras of the fourth or ‘atharvaveda having no special name; but it must be borne in mind that the ‘yajur- & ‘samaveda hymns, especially the latter, besides their own Mantras, borrow largely from the ‘Rgveda; the yajurveda & sAmaveda being in fact not so much collections of prayers & hymns as special prayer- & hymn-books intended as manuals for the adhvaryu & udgAtR priests respectively [see yajur-veda, sAma-veda]; the atharva-veda, on the other hand, is, like the ‘Rgveda, a real collection of original hymns mixed up with incantations, borrowing little from the Rg & having no direct relation to sacrifices, but supposed by mere recitation to produce long life, to cure diseases, to effect the ruin of enemies; each of the four Vedas seems to have passed through numerous zAkhAs or schools, giving rise to various recensions of the text, though the ‘Rgveda is only preserved in the zAkala recension, while a second recension, that of the bhAzkalas, is only known by name; a tradition makes Vyâsa the compiler & arranger of the Vedas in their present form: they each have an Index or anukramaNI [q.v], the principal work of this kind being the general Index or sarvAnukramaNI [q.v]; out of the brAhmaNa portion of the Veda grew two other departments of Vedic literature, sometimes included under the general name Veda, viz the strings of aphoristic rules, called sUtras [q.v], & the mystical treatises on the nature of God & the relation of soul & matter, called upaniSad [q.v], which were appended to the araNyakas [q.v], & became the real Veda of thinking Hindus, leading to the ‘darzanas or systems of philosophy; in the later literature the name of “fifth Veda”, is accorded to the itihAsas or legendary epic poems & to the purANas, & certain secondary Vedas or upa-vedas [q.v] are enumerated; the vedAGgas or works serving as limbs [for preserving the integrity] of the Veda are explained under <vedAGga>: the only other works included under the head of Veda being the pariziSTas, which supply rules for the ritual omitted in the sUtras; in the bRhadaraNyaka Upanishad the Vedas are represented as the breathings of brahmA, while in some of the purANas the four Vedas are said to have issued out of the four mouths of the four-faced brahmA & in the viSNu-purANa the Veda & viSNu are identified); the esoteric number <4>. —

 

 

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