P048 Flashcards
AYODHYĀ KĀṆḌAM
01.20 Anuṣṭubh (Śloka)
अव्याकृत mfn.
INTERNALLY UNDIFFERENTIATED
अव्याकृत mfn. undeveloped, unexpounded ; अव्याकृत n. elementary substance from which all things were created, considered as one with the substance of
brahma-
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THIS WORD CAN MEAN ‘published, verbreitet, made manifest’ BUT IT CAN ALSO, AS HERE, MEAN ‘internally differentiated’ – SEE APTE:
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√vyākṛ व्याकृ 8 U. 1 To make manifest, clear up; नामरूपे व्याकरवाणि Ch. Up. -2 To propound, explain. -3 To tell, narrate; तन्मे सर्वं भगवान् व्याकरोतु Mb.3.31.41; व्याकुर्यात् कः प्रियं वाक्यं यो वक्ता नेदृगाशयः Ki.11.41. -4 To separate, divide, decompose. -5 To analyse in general. -6 (With Buddh.) To predict. (esp. future birth).
AYODHYĀ KĀṆḌAM
01.20 Anuṣṭubh (Śloka)
आभासोदिताज्ञान n.
आभासोदिताज्ञान n. == ‘the category of ignorance (अज्ञान n.) arising from (उदित <== उत् + √इ ) [Thy] reflection/glow (आभास m.)
AYODHYĀ KĀṆḌAM
01.20 Anuṣṭubh (Śloka)
महान् m.
महान् m. == महत्तत्त्व n. महत्तत्त्व n. “the great principle”, Intellect
AYODHYĀ KĀṆḌAM
01.20 Anuṣṭubh (Śloka)
सूत्र n.
सूत्र n. == सूत्रात्मन् m. “thread-soul”, the soul which passes like a thread through the universe () ; sūtrātman m. thread-soul, i. e. intellect conditioned by the aggregate and therefore passing through all things like a thread (ph.).
AYODHYĀ KĀṆḌAM
01.20 Anuṣṭubh (Śloka)
लिङ्गं सर्वात्मकम् n.
लिङ्गं सर्वात्मकम् n. == लिङ्गदेह m. n. the subtle body (See liṅga-above and liṅga-śarīra-below)
AYODHYĀ KĀṆḌAM
01.21 Anuṣṭubh (Śloka)
सुखादि n.
सुखादि n. == ‘joy, etc.’ I.E. ‘joy AND SORROW, ETC’
AYODHYĀ KĀṆḌAM
01.22 Anuṣṭubh (Śloka)
उपाधि m.
उपाधि m. upādhiḥ उपाधिः 1 Fraud, deceit, trick. -2 Deception, disguise (in Vedānta). -3 Discriminative or distinguishing property, attribute, peculiarity; तदुपाधावेव संकेतः K. P.2. It is of four kinds :-जाति, गुण, क्रिया, संज्ञा. -4 A title, nick-name; (भट्टाचार्य, महामहोपाध्याय, पण्डित &c.); बी. ए. इत्युपाधिधारिणः (modern use). -5 Limitation, condition (as of time, space &c.); न ह्युपाधेरुपाधिर्भवति विशेषणस्य वा विशेषणम् Mbh.I.3.2 अनुपाधिरमणीयो देशः Prob. a country altogether (or naturally) beautiful; (oft. occurring in Vedānta Phil.); देहाद्युपाधिरचितो भेदः Ś. B.; न खलु बहिरुपाधीन्प्रीतयः संश्रयन्ते U.6.12; Māl.1.24. -6 A trace, mark; भौमा उपाधयः Mv.7.22. -7 A purpose, occasion, object. -8 (In logic) A special cause for a general effect; साध्यव्यापकत्वे सति साधनाव्यापक उपाधिः; as आर्द्रेन्धनम् (wet fuel) is the उपाधि of the hetu वह्निमत्त्व in the inference पर्वतो धूमवान् वह्नेः. -9 Reflection on duty or a virtuous reflection. -1 A man who is careful to support his family. -11 An incidental purpose, an additional adjunct (which does not modify the original idea to which it is added). काष्ठाहरणे शाकाहरण- मुपाधिः क्रियते इति । किमिदमुपाधिः क्रियत इति । काष्ठाहरणाधिकार- समीपे द्वितीयं कर्मोपाधीयते । सति काष्ठाहरणे इदमपरं कर्तव्यमिति । ŚB. on MS.4.3.2; also ŚB. on MS.12.4.13. -Comp. -कर a. That which comes only incidentally adding another adjunct or उपाधि. उपाधिकरः एषः । यथा काष्ठान्याहर्तुं प्रस्थित उच्यते भवता शाकमप्याहर्तव्यमिति । ŚB. on MS.4.3.2. -12 A substitute, substitution; उपाधिर्न मया कार्यो वनवासे जुगुप्सितः Rām.2.111.29.
AYODHYĀ KĀṆḌAM
01.22 Anuṣṭubh (Śloka)
कारणोपाधि m.
कारणोपाधि m. == ‘the causal Adjunct, the medium in which Pure Consciousness reflects’ (transl.)
AYODHYĀ KĀṆḌAM
01.23 Anuṣṭubh (Śloka)
विशिष्ट adj.
एतैर्विशिष्टो जीवः स्यात् == ‘distinguished or characterized by these traits, it is known as the Jīva …’
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विशिष्ट adj. viśiṣṭa विशिष्ट p. p. 1 Distinguished, distinct. -2 Particular, special, peculiar, distinctive. -3 Characterized by, endowed with, possessed of, having. -4 Superior, best (of all), eminent, excellent, choice; विविष्टानि स्वकर्मसु Ms.1.8; विशिष्टाया विशेषेण संगमो गुणवान् भवेत् Mb. -ष्टः N. of Viṣṇu. -Comp. -अद्वैतवादः a doctrine of Rāmānuja which regards Brahman and Prakṛiti as identical and real entities. -कुल a. descended from an excellent race. -बुद्धिः f. a distinguishing knowledge, differentiation. -वर्ण a. of an eminent or excellent colour.
AYODHYĀ KĀṆḌAM
01.24 Anuṣṭubh (Śloka)
संसृति f.
BYFORM OF संसार m.
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संसृति f. course, revolution, (especially) passage through successive states of existence, course of mundane existence, transmigration, the world ( saṃsṛticakra -cakra- n.and saṃsṛticakravāla -cakra-vāla- n.”the wheel or circle of mundane existence”) ; saṃsṛtiḥ संसृतिः f. 1 Course, current, flow. -2 The worldly life, courses of the world; यर्हि संसृतिबन्धो$यमात्मनो गुणवृत्तिदः Bhāg.11.13.28. -3 Metempsychosis, transmigration; किं मां निपातयसि संसृतिगर्तमध्ये Bv.4.32; Śi.14.63; cf. संसार. -4 The state or course (गति); एताः संसृतयः पुंसो गुणकर्म- निबन्धनाः Bhāg.11.26.32.
AYODHYĀ KĀṆḌAM
01.24 Anuṣṭubh (Śloka)
विलक्षण adj.
विलक्षण adj. vilakṣaṇa विलक्षण a. 1 Having no characteristic or distinguishing marks. -2 Different, other; ततश्च कर्माणि विलक्षणानि Bhāg.11.23.44. -3 Strange, extraordinary, unusual; तस्मै नमस्ते स्वविलक्षणात्मने Bhāg.1.7.38. -4 Possessed of inauspicious marks. -5 Lustreless, bad-looking; उद्वीक्ष्यो- द्वीक्ष्य नयनैर्भयादिव विलक्षणैः Rām.3.52.41. -णम् 1 A vain or useless state. -2 Perceiving, observing.
AYODHYĀ KĀṆḌAM
01.24 Anuṣṭubh (Śloka)
सुषुप्ति f.
सुषुप्ति == DEEP OR TRUE SLEEP, AS OPPOSED TO स्वप्न m. DREAM OR जाग्रत् n. WAKEFULNESS
सुषुप्ति f. suṣuptiḥ सुषुप्तिः f. 1 Deep or profound sleep, profound repose. -2 Great insensibility, spiritual ignorance; अविद्यात्मिका हि बीजशक्तिरव्यक्तशब्दनिर्देश्या परमेश्वराश्रया मायामयी महासुषुप्तिर्यस्यां स्वरूपप्रतिबोधरहिताः शेरते संसारिणो जीवाः Ś.B. on Br. Sūt.1.4.3.
AYODHYĀ KĀṆḌAM
01.27 Anuṣṭubh (Śloka)
चिन्मात्र n.
“PURE CONSCIOUSNESS”
चिन्मात्र n. cinmātram चिन्मात्रम् Pure intelligence.
AYODHYĀ KĀṆḌAM
01.28 Anuṣṭubh (Śloka)
न्यस्यते VERB FORM
न्यस्यते == ‘a concept IS IMPOSED UPON a physical object’
√न्यस् == नि + √अस् == न्यस् P. -asyati-, or -asati-, to throw or cast or lay or put down (with locative case exempli gratia, ‘for example’ bhuvi-,on the earth) etc. ; to take off ; to give up, resign (as life) ; to set in the ground, plant (prarohān-,shoots) ; (with locative case) to throw or hurl upon, pour or shed on or in, put or place or fix or insert in, turn or direct to, deposit with, intrust or commit to ; to settle arrange etc. (with citre-,”to place in a picture”, paint, depict;with śirasi-,”to place on the head”, receive with reverence;with manasi-,”to call to mind”, reflect, ponder;with pathi-,”to lay on the road”, give up) ; to bring forward, mention : Causal (perfect tense nyāsayām āsa-or sayāṃ cakre-) to cause to put or lay down
AYODHYĀ KĀṆḌAM
01.28 Anuṣṭubh (Śloka)
अभ्यसेत् VERB FORM
अभ्यसेत् == ‘let one study/practice’
FOR अभ्यस्येत् FROM √अभ्यस् IV अभ्यस्यति
SEE BELOW: -asyati- (but also Potential -aset- ; parasmE-pada -asat- : A1. -asate-
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अभ्यस् (ind.p. -asya-) to throw towards or upon ; (parasmE-pada genitive case sg. -asyatas-) to throw (as arrows) ; to add, : P. (rarely A1.) -asyati- (but also Potential -aset- ; parasmE-pada -asat- : A1. -asate- ) to concentrate one’s attention upon (accusative), practise, exercise, study etc. ; to repeat, double ; to multiply etc.: Causal to cause to practise or study, teach commentator or commentary on View this entry on the original dictionary page scan.
