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Dictionary of Hindu Terms

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ENTRY DESCRIPTION Abha (a 'entirely' + bha 'brilliant') 1. The luminous. 2. Brilliance. Abhanga 1. With one curve. 2. A posture or body position (asana) in whichthe both feet are touching the ground but the weight is supported on oneleg, In this position the knees are stretched and the hip is pushed out onthe side opposite the one which supports the body weight. This positionusually indicates that the god or goddess is in deep thought. There is alsoa dvibhanga (with two curves, i.e., hips and shoulders) and a tribhanga(with three curves, i.e., neck, shoulders, and hips). The latter tworepresent a beneficent mood. There is also an atibhanga which is thetribhanga with very sharp curves. The atibhanga indicates violent movementsand, at times, actual violence. This posture is sometimes used to indicateShiva in a destructive aspect. Abhasvaras A class of deities, sixtyfour in number. Very little is knownabout them. Abhati (a 'entirely' + bhati 'beam') The light. Abhava (a 'without' + bhava 'existence') Nonexistence or absence. Abhaya (a 'without' + bhaya 'fear') 1. One who gives fearlessness. 2.Shiva's 504th name as listed in the Shiva Sahasranama. See the LingapuranaPart II, Chapter 98. Abhayan (a 'without' + bhaya 'fear') 1. The fearless. 2. One who does notproduce fear in others. Abheda Bodha Vakya (abheda 'identity' + bodha 'waking' + vakya 'sentence,utterance') A sentence that is believed to awaken the supreme intelligenceor ultimate truth. Abhidhana A dictionary or vocabulary. There are many such works; however,one of the oldest of them is the Abhidhana ratnamala of HalayudhaBhatta(ca. 7 th century CE), and one of the best is the Abhidhana Cintamani ofHemacandra, a Jaina writer of the 13th century. Abhijnana Shakuntalam A drama by Kalidasa entitled 'Recognition ofShakuntala.' See Shakuntala. Abhimana 1. Pride. 2. Arrogance. 3. Selfseeking. 4. An ego that hasidentified itself with the body and believes itself to be a separateindividual from the rest of the universe. Abhimani 1. Agni, Brahma's oldest son. Brahma fathered three sons by hiswife Svaha; Pavaka, Pavamana, and Shuchi. They had fortyfive sons, who,with the original son of Brahma and his three descendants, constitute thefortynine fires. 2. A special term used in the Kama Sutra for amorousgames. Abhimaniki A special term used in the Kama Sutra for infatuation. Abhimanyu Arjuna's son by his wife Subhadra, and known by the metronymicSaubhadra. He killed Lakshmana, the son of Duryodhana, on the second day ofthe great battle of the Mahabharata, but on the thirteenth day he himselfdied fighting heroically against terrible odds. According to tradition hewas very handsome. His wife was Uttara, daughter of the Raja of Virata. Hisson, Parikshit, succeeded to the throne of Hastinapura. Abhimukti Release from reincarnation. The cycle or birth and deathcontinues only as long as desires are present. However, the desire to enddesire is itself prohibitive in the attainment of Abhimukti. Abhinivesha 1. Tendency. 2. Attraction; 3. Obsessive love of life, 4.Strong obsessive pursuit of a goal or an object. Abhiplava A kind of Soma ceremony. Abhira A cowherd who, according to Manu, is the offspring of a Brahmin by awoman of the Ambashtha or medical tribe, and are a people located in thenorth of India along the Indus. There has been a good deal ofmisunderstanding about this people. Hindu wri Abhirama Mani A drama in seven acts on the history of Rama, written bySubdara Mishra in 1599 CE. Abhiruci A special term used in the Kama Sutra for affection. Abhishekha The central ritual in the Vedic royal consecration ceremony. Theritual is to have auspicious water poured over the king to bestow authorityand to invigorate him. Abhivadya 1. One worthy of being saluted and honored. 2. Shiva's 256th nameas listed in the Shiva Sahasranama. See the Lingapurana Part II, Chapter98. Abhivarta A hymn or offering for success. Abhiyoga A special term used in the Kama Sutra for meeting or devotion. Abhu (a 'without' + bhu 'to be, exist') 1. The unborn. 2. Vishnu's 437thname as listed in the Vishnu Sahasranama. 3. A name of Shiva. Abhyamudra A hand position that is made with the hand raised with the palmfacing outward. This mudra is used to indicate blessing, protection, andreassurance. Abhyasa 1. Repetition, repeated activity, practice. 2. The practice ofspiritual disciplines. Abhyavartin Kayamana The name of a king in the Rigveda. Abvniya Fire Fire established in the east. Acala (a 'without' + cala 'moving') 1. The immovable. 2. Mother Earth. 3.Shiva's 298 th and 657th names as listed in the Shiva Sahasranama. See theLingapurana Part II, Chapter 98. Acalacala 1. Unmoving like a mountain. 2. Shiva's 242 nd name as listed inthe Shiva Sahasranama. See the Lingapurana Part II, Chapter 98. Acalan (a 'without' + cala 'moving') 1. The immovable. 2. Vishnu's 745thname as listed in the Vishnu Sahasranama. 3. Mountain. Acancala 1. One who is not fickle. 2. Shiva's 571st name as listed in theShiva Sahasranama. See the Lingapurana Part II, Chapter 98. Accarila A term found in the Kama Sutra. The definition of accarila isuncertain.. Acamana 1. Purification of the mouth. 2. A puja (Hindu ceremony) when theworshiper symbolically cleanses not only what enters the mouth but alsowhat leaves it, that is, one's speech. This is done by sipping and spittingout water. 3. Letting water trickle from the palm. Acara 1. Rule 2. Custom. 3. Usage. 4. The rules of practice of castes,orders, or religion. There are many books of rules which have this word forthe first member of their titles, as Acaracandrika, 'moonlight ofcustoms,' on the customs of the Shudras; Acaradarsa, 'lookingglass ofcustoms;' Acaradipa, 'lamp of customs,' etc. 5. Spiritual teacher orguide. 6. This title was given to Drona, the teacher of the Pandavas. Acarya 1. Teacher. 2. Master. An Acarya is a spiritual master who not onlyhas mastered the philosophical systems but also has realized the truthsthey contain. 3. A title of Drona, the teacher of the Pandavas. 4. The termis attached to the names of many great holy men. Achavaka One of seven priests who officiate at a sacrifice. The other sixare Hota, Maitra Varuna, Brahman Achansi, Pota, Neshtha and Agnidhra. Acintya Shakti The imponderable, divine force held in a mantra. Believed tobe incomprehensible by reason. Acintya (a 'not' + cintya 'thinkable') 1. The unthinkable. 2. Vishnu's832nd name as listed in the Vishnu Sahasranama. 3.. Shiva's 783rd name aslisted in the Shiva Sahasranama. See the Lingapurana Part II, Chapter 98. Acyuta (a 'not' + cyuta 'lapsed, fallen') 1. Unfallen, 2. It has beenvariously interpreted as 'he who does not perish with created things,' inthe Mahabharata as 'he who is not distinct from final emancipation,' and inthe Skandapurana 'he who never declines (or varies) from his propernature.' 3. The imperishable or unlapsing. 4. Vishnu's 100th and 318thnames as listed in the Vishnu Sahasranama. 5. A name of Krishna. Adambha (a 'without' + dambha 'deceit') 1. One devoid of haughtiness. 2.Shiva's 822nd name as listed in the Shiva Sahasranama. See the LingapuranaPart II, Chapter 98. 3. The second of twenty means to knowledge listed inthe Bhagavad Gita. Adarakhamirca A special term used in the Kama Sutra, for the Zingiberofficinalis, commonly known as ginger. Adarsha (a 'besides, also' + darsha 'seeing') 1. Mirror. 2. Image. 2. Copy.3. The ideal. Adbhuta Brahmana The Brahmana of miracles. A Brahmana of the Samaveda thatdeals with divinations, marvels, etc. Adesha To direct something; to give an order; or to instruct. It isprimarily the guru who gives directions for following the spiritual pathand for overcoming difficulties along the way. The Natha sect uses thisword as a greeting. Adhara 1. A container. 2. The form of the manifestation of consciousness,the psychophysiological instrument of the body and mind, which consists ofthe five sheaths (kosha) that contain absolute consciousness (Atman). 3.The lower lip. 4. Lower. Shiva's 712th name as listed in the ShivaSahasranama. See the Lingapurana Part II, Chapter 98. 5. Support. Shiva's845th name as listed in the Shiva Sahasranama. See the Lingapurana Part II,Chapter 98. Adharma (a 'not' + dharma 'righteousness') 1. Unrighteousness 2. Vice. 3. Acondition that arises through ignorance; personified as a son of Brahma,and called 'the destroyer of all beings.' (In Hinduism the concept of 'goodversus evil' are exchanged for a concept of knowledge (vidya) versusignorance (avidya).) The characteristics of adharma are idleness (tamas)and greed (rajas). Adharmashatru 1. Enemy of sin. 2. Shiva's 607th name as listed in the ShivaSahasranama. See the Lingapurana Part II, Chapter 98. Adhavaniya One of the three large Soma receptacles; the other two being thedronakalasha and the putabhrit. Adhiatmika Something that is spiritual; one of the triple miseries:Spiritual, Adhiatmika; Physical, Adhibhautika; Elemental (Astral),Adhidaivika. Adhibhautika Something that is material and/or physical. One of the triplemiseries: Spiritual, Adhiatmika; Physical, Adhibhautika; Elemental(Astral), Adhidaivika. Adhibute See Adhidaiva. Adhidaiva In the Bhagavad Gita Arjuna asked Krishna, 'Who is Brahman? Whois Atman? And What is Karma?' to explain these terms to him, Krishnareplied that the ground of all created things (adhibuta) is mutable nature,whereas the ground of the divine elements (adhidaiva) is the cosmic soul. Adhidaivata See Adhidevata. Adhidaivika Something that is elemental (astral). One of the triplemiseries: Spiritual, Adhiatmika; Physical, Adhibhautika; Elemental(Astral), Adhidaivika. Adhidevata 1. A divinity whom one calls on for protection. 2. The presidingdeity. Adhiguna (adhi 'superior' + guna 'virtue') Highly virtuous.. Adhimatra 1. The imponderable. 2. God. 3. The Absolute (brahman). Adhiratha A charioteer. The fosterfather of Karna, some sources claim hewas king of Anga, and others claim he was the charioteer of KingDhritarashtra. It is possible that he was both. Adhishthanam 1. The basic support. 2. Shiva's 397th name as listed in theShiva Sahasranama. See the Lingapurana Part II, Chapter 98.
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    Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr.
  • Sathya Sai Speaks, Volume 41

    Sathya Sai Speaks, Volume 41

    9. Contemplate On The Name Rama Embodiments of Love! he seven day chanting of the divine name Rama (Ramayana Saptaha) has been conducted with great joy and Tdevotion during the last seven days. You have all participated in this great event. The priests who conducted the event with great devotion and sincerity and the speakers from different parts who participated in it made the event a grand success. Setty Garu, who arranged this function, had made several conveniences for the priests and devotees and made every one happy. Group singing of Rama’s name is more effective Constant contemplation on Rama’s name and singing of the glory of that divine name confers bliss, peace, and prosperity on one and all. There are two ways of contemplating on the divine name and singing its glory: individual practice and collective practice. Of the two, collective practice is better. It was Guru Nanak who initi- ated the practice of group singing of the glory of the divine name. In fact, individual chanting of the divine name is not enough. If thousands of people join together and sing the glory of the divine name in one voice, the prayers of at least one or two individuals will certainly move Divinity. Hence, it is better to follow the collective method. Wherever you are, sing the glory of the divine name of Rama in a group. Contemplation on Rama’s name confers peace and happiness. It is a universal spiritual practice. The name ‘Rama’ is not limited to a particular form. It dwells in every individual as ‘Atma Rama’.
  • EUROPEAN BULLETIN of HIMALAYAN RESEARCH EBHR | Issue 54 (2020)

    EUROPEAN BULLETIN of HIMALAYAN RESEARCH EBHR | Issue 54 (2020)

    54 Spring 2020 EBHR EUROPEAN BULLETIN OF HIMALAYAN RESEARCH EBHR | Issue 54 (2020) The European Bulletin of Himalayan Research (EBHR) was founded by the late Richard Burghart in 1991 and has appeared twice yearly ever since. It is the result of a partnership and is edited on a rotating basis between the Centre for Himalayan Studies (CEH: Centre d’études himalayennes) within the Centre national de la recherche scientifique (CNRS) in France, the South Asia Institute at Heidelberg University in Germany and the School of Oriental and African Studies (SOAS) in the United Kingdom. From 2019 to 2023, EBHR is hosted at the Centre for Himalayan Studies. Co-editors Tristan Bruslé (CNRS-CEH), Stéphane Gros (CNRS-CEH), Philippe Ramirez (CNRS-CEH) Associate editor Arik Moran (University of Haifa), book review editor Copyeditor Bernadette Sellers (CNRS-CEH) The following email address should be used for subscription details and any correspondence regarding the journal: [email protected] Back issues of the journal are accessible on the Digital Himalaya platform: http://www.digitalhimalaya.com/ebhr Editorial Board Adhikari, Jagannath (Australian National University) Arora, Vibha (Indian Institute of Technology) Bleie, Tone (University of Tromsø) Campbell, Ben (Durham University) Chhetri, Mona (Australia India Institute) De Maaker, Erik (Leiden University) de Sales, Anne (CNRS-LESC) Dollfus, Pascale (CNRS-CEH) Gaenszle, Martin (University of Vienna) Gellner, David (University of Oxford) Grandin, Ingemar (Linköping University) Hausner, Sondra L. (University
  • Ramakatha Rasavahini I Chapter 3

    Ramakatha Rasavahini I Chapter 3

    Chapter 3. Curse of No Progeny for Dasaratha The envy of Ravana ithin a short time, Dasaratha’s fame illumined all quarters, like the rays of the rising sun. He had the intre- Wpidity and skill of ten charioteers rolled into one, so the name Dasa-ratha (the ten-chariot hero) was found appropriate. No one could stand up against the onrush of his mighty chariot! Every contemporary ruler, mortally afraid of his prowess, paid homage to his throne. The world extolled him as a hero without equal, a paragon of virtue, a statesman of highest stature. Ravana, the demon (rakshasa) King of Lanka, heard of Dasaratha and his fame. He was so envious that he determined on a sure plan to destroy him, by means fair or foul. Ravana sought for an excuse to provoke Dasaratha into a fight; one day, he sent word through a messenger that unless tribute was paid to him, he would have to meet Ravana on the battlefield and demonstrate his superior might in war. This call was against international morality, but what morality did a demon respect? When Dasaratha heard the messenger, he laughed outright, in derision. Even while the messenger was look- ing on, he shot sharp deadly arrows, which reached Lanka itself and fastened the gates of that city! Addressing the envoys, Dasaratha said, “Well, Sirs! I have now made fast the doors of your fortress city. Prema Vahini Your master cannot open them, however hard he may try. That is the ‘tribute’ I pay to your impertinent lord.” When the envoys returned and informed Ravana of this, he was shocked to find all the doors closed fast.