상키아 학파
(수론학파에서 넘어옴)
| 힌두교 |
|---|
 |
상키아 학파(산스크리트어: सांख्य, sāṃkhya, sāṁkhya) 또는 샹키야 학파는 힌두교의 정통 육파철학 중의 하나로, 불교 경전 및 논서에서는 수론파(數論派)로 한역(漢譯)되어 불리고 있다.[1] 힌두교의 전통에 따르면, 상키아 학파의 시조는 카필라(Kapila: BC 4~3세기)이다.[1] 그러나 현존하고 있는 가장 오랜 원전은 이스바라크리슈나(Iśvarakṛṣṇa · 자재흑 · 自在黑: AD 4세기 또는 3세기)의 《상키아송(Sāṁkhya Kārikā)》이다.[2]
상키아 학파는 힌두교의 정통 육파철학 중 가장 오랜 학파이다.[1][3] 산스크리트어 상키아(सांख्य · Sāṁkhya)의 문자 그대로의 뜻은 '숫자(number)'로,[3] 이 때문에 상키아 학파는 수론파(數論派)로 한역되었다. 이 때의 수(數)는 숫자 자체가 아니라 '수열 또는 나열(enumeration)'을 의미하는데, 즉 상키아 학파(수론파)라는 명칭은 우주의 전개 원리들을 순차적으로 나열하고 있기 때문에 붙여진 명칭이다.[3]
상키아 학파에서는 두 가지 근본 원리인 푸루샤(purusa, 아트만, 신아 神我 divine self 신적 자아, 영혼, cosmic spirit, 정신)와 프라크리티(prakriti, 자성 自性 self-nature, 자연 自然 nature, 신체, cosmic substance, 물질)를 포함한 총 25가지의 우주적 전개 원리들을 통해 우주를 구성하고 있는 여러 계층적 구성 부분들을 밝히고 있으며 또한 우주의 전개와 해체를 설명하고 있다.[1][3] 그런데, 힌두 철학자들에 따르면, 이러한 25가지의 우주적 전개 원리들을 보여주는 상키아 학파의 철학은 이론에 그치고 마는 형이상학적 담론 또는 사색이 결코 아니며, 뚜렷한 목적을 가지고 제공되는, 존재 즉 인간과 우주에 대한 철학적 설명 또는 견해이다.[4] 상키아 철학의 목적은 고(비참)의 원인을 영원히 제거할 지식을 제공하여서 영혼이 속박으로부터 벗어나게 하려는 것("모크샤 · 해탈")이다.[4]
철학 개요
[편집]상키아 학파는, 우파니샤드의 철학자인 웃다라카(Uddalaka Aruni)의 1원론적(一元論的) 철학인, 유(有, sat, 존재)가 정신(스피릿)적인 원리이면서 동시에 물질(질료) 전개의 원리라는 견해를 비판하고 정신(스피릿)적 원리로서의 푸루샤(purusha, 아트만, 신아 神我 divine self 신적 자아, 영혼, cosmic spirit)와 질료적인 원리로서의 프라크리티(prakriti, 자성 自性 self-nature, 자연 自然 nature, 신체, cosmic substance, 물질)라고 하는 서로 별개인 두 가지 근본 원리 또는 실체에 의거하여 세계가 전개되고 해체된다는 2원론을 수립하였다. 처음에는 이 2원론을 통일하는 최고신으로서의 브라만(梵)을 시인하고 유신론에 바탕을 두었으나 후에는 이를 부정하고 무신론적 2원관이 되었다.[1]
상키아 학파에 따르면, 푸루샤는 순수의식으로서 아무런 작용도 하지 않고 다만 프라크리티를 관조(觀照)할 따름이다. 그런데 질료인인 프라크리티는 물질(질료)을 전개하는 힘을 지니며 그 결과로서 나오는 물질은 구성의 우열에 따라 차이가 생겨나고 푸루샤와 결합하여 개체(아항카라 · ahamkara)가 된다. 개체(아항카라)의 세계는 고(苦)인데, 고는 푸루샤와 프라크리티의 결합에 기인한다. 그러므로 푸루샤가 프라크리티를 자기 자신으로 동일시 하지 않는 상태에 이르는 것이 해탈(解脫)이다. 그렇지만 푸루샤는 불변순수(不變純粹)이기 때문에 해탈에 의한 변화는 없다. 해탈을 위한 푸루샤의 지(智), 즉 아트마 즈냐나를 얻기 위해서는 요가의 수행이 강조되었다.[1]
푸루샤와 프라크리티를 두 가지 최고 원리로 하는 상키아 학파의 이원론적 철학은, 이(理)와 기(氣)를 두 가지 최고 원리로 하는 중국 및 한국 철학의 이기이원론(理氣二元論)과 그 견해가 유사하다. 서양철학의 경우 데카르트의 레스 코그니탄스(res cogitans: 생각하는 자, 사유를 속성으로 하는 실체)와 레스 엑스텐사(res extensa: 연장하는 자, 연장을 속성으로 하는 실체)의 심신이원론(心身二元論)과 유사하다. 푸루샤의 개념은 서양의 밀교 중의 하나인 헤르메스주의의 신에 대한 견해 중에서 신이 모든 악에서 벗어나 있는 지고한 선(Supreme Good)이라는 개념과 유사하다. 반면 헤르메스주의의 신에 대한 견해 중에서 신이 선과 악을 포괄하는 전체 존재라는 개념은 상키아 철학의 기초가 되었던 우파니샤드의 철학자 웃다라카의 1원론적 철학과 유사하다.
용어 목록
[편집]숫자
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 3요소[5] 3덕 |
三要素[5][6] 삼요소[7] sān yàosù[6][8] 싼 야오쑤[6][8] 三德[9][10][11][12][13][14] 삼덕[15][16] sān dé[14][17] 싼 더[14][17] 三特質[11] 三特质[18][19] 삼특질[20] sān tèzhì[19][21] 싼 터지[19][21] |
त्रिगुण[22][23] triguṇa[9][10][13][22][23] tri-guṇa[22] tri-goo-nah[24] 트리구-나 |
three guṇas[12][22][23][25] triguna[26] 트리구나[26] 트라이구나[26] 트구나[26] three Gunas or properties[22] three fundamental tendencies or forces that constitute nature[25] matrix of material existence[25] three qualities[10][12][22] three principal qualities[22] three virtues[12] |
가
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 가우다파다[27] | 喬荼波陀[28][29] 乔荼波陀[30][31][32] 교다파다[33] 교다파타[33] qiáotú bōtuó[32] 차오투어 보투워 |
गौडपाद[34][35] Gauḍapāda [27][34][35][36][37][38][39] 가우다 빠-다[40] 구다파다[41] 가우가파-다[42] |
Gaudapada[38] 가우다파다[43] |
| 가현설[44] | 假現說[44][45] 假现说[46] 가현설[47] jiǎxiàn shuō[48] jiǎ xiàn shuō[48] 쟈시애 슈어[48][49][50][51] 쟈시앤 슈어[46] |
विवर्तवाद[52] vivartavāda[44][52] vivarta-vāda[53] vi-varta-vāda[52] |
vivartavada[54] vivarta-vada[52] theory of manifestation[54] theory of illusion[53] The Vedanta idea that the world is merely an unreal manifestation (vivarta) of Brahman[54] The Vedānta doctrine that the Universe is developed from Brahma as the sole real entity and the phenomenal world is a mere illusion or Māyā[52] |
| 결과[44] | 結果[55] 结果[56][57][58] 결과[55] jiéguǒ[56][57][58] 찌에꾸어[57][58] 지에꾸어[56] |
कार्य[59][60] kārya[44][59][60] 까-리야[61] 까-리아[61] |
karya[59][62] 커리야[63] effect[59][62] result[59] |
| 경[64] | 經[64] | सूत्र sūtra[64] 수뜨라[65][66] 수트라 |
sutra[67] |
| 고[68] 괴로움 고통 |
苦[68] | दुःख[69] duḥkha[69][70][71] |
affliction[72][73][74][75][76][77][78][79][80][81] suffering[70][71][72] unease[72] uneasiness[72] unhappiness[72] unpleasant[72] unsatisfactoriness[72] |
| 고행[93] | 苦行[93] | तपस्[94] tapas[93][94] 따파스[95] |
tapas[94] |
| 구나[96] 구성성분 구성요소 성분 요소[97] 성격 성질 속성 특성 특질 |
德(virtues)[9][10][11][98] 덕[99][100] dé[101][102] 더[101][103] 求那[104] 구나[105] qiú nà[106][107] 치오나[106][107] 股[9] 고[108] gǔ[109][110][111] 고[109][110][111] 成分[9][10] 성분[112] chéng‧fèn[113][114] 청펀[113][114] 要素[9] 요소[115] yàosù[116][117][118][119] 야오쑤[116][117] 相(attributes) 상[120][121] xiàng[122][123] 시앙[122][123] xiāng[122][124][125] 샹[122][124][125] 性質[9][10][98] 性质[126] 성질[127] xìngzhì[126][128] 싱지[126][128] 屬性[129][130] 属性[131][132] 속성[133] shǔxìng[134][135] 슈싱[134][135] 質(qualities) 质[136] 질[137][138] zhì[136][139] 지[136][139] 特性[129][131] 특성[140] tèxìng[141][142] 터싱[142] 허싱[141] 特質[11] 特质[18] 특질[143] tèzhì[144][145] 터지[145] 허지[144] |
गुण[25] guṇa[97][25] 구-나[146] |
guna[147] 구나[148] 거나[148] innate nature and forces that together transform and keep changing the world[149] innate qualities and tendencies[149] tendency, tendencies[150] substance, substances[150] string, a single thread or strand of a cord or twine[151] constituent elements (of the primordial matter called prakṛti)[152] compositional components of existence ingredient or constituent of Prakṛti[151] quality,[25] qualities (good or bad)[150][151] subdivision, species, kind, quality[25] attribute, attributes[150] chief quality of all existing beings (sattva, rajas, and tamas = goodness, passion, and darkness = virtue, foulness, and ignorance)[151] capacity, capacities[150] operational principle or tendency[25] fundamental operating principles or “tendencies” of prakṛti (universal nature)[152] three fundamental tendencies or forces that constitute nature[25] matrix of material existence[25] modes of material nature: goodness, passion, and ignorance[153] merit, merits[151] good quality, merit, virtue, excellence[151] positive characteristics[154] |
나
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 냐야-바이쉐시카[155] | न्यायवैशेषिक[156] Nyāya-Vaiseṣika[155] Nyāya-vaiśeṣika[156] Nyāyavaiśeṣika[156] 냐-야 와이쉐-시카[157][158] |
Nyaya-vaisesika[156] Nyaya-vaisheshika[156] Nyayavaisesika[156] Nyayavaisheshika[156] |
|
| 논[64] 논서 |
論[64] | प्रकरण prakaraṇa[159] 쁘라까라나[160] |
treatise, monograph, book[161] |
다
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 단지 푸루샤의 곁에 있게 됨으로써[162] | पुरुषसंनिधिमात्र[163] puruṣa-saṃnidhi-mātra[163][164][165] puruṣa-saṁnidhi-mātra[162][166][167] |
merely the presence of the Puruṣa[163] merely by the proximity or presence of Puruṣa[166] puruṣa becomes closer to prakṛti[167] puruṣa's mere juxtaposition to prakṛti[167] proximity of puruṣa to prakṛti[167] |
라
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 라자스[97][168] | 羅闍[9][169][104] 罗阇[10] 라사[170] luó shé[171][172][173] 로어셔[173] 刺闍[169][174] 刺阇[175] 자사/라사[176] cī shé/là shé[177][178][173] 쯔셔/라셔[178][173] 剌闍[174][179] 剌阇[180] 라사/랄사[181][182][183] là shé[184][173] 라셔[180][173] 激質[169][11][185] 激质[18] 격질[186] jī zhì[187][188][139] 지지[187][188][139] 憂[9] 忧[10] 우[189] yōu[190][191] 요우[190][191] 苦[9] 고[192][193] kǔ[194][195] 쿠[194][195] 嗔[9] 진[196] chēn[197][198] 첸[197][198] 激性[11][18] 격성[199] jī xìng[200][201] 지싱[200][201] |
रजस्[202][203] rajas[97][202][203] 라자스[204] |
rajas[202][203] 라자스[205] 라저스[205] passion[202] activity[202] disturbance innate tendency or quality that drives motion, energy, and activity[202] turbidity[174][185] quality of passion, activity, neither good nor bad and sometimes either[202] quality or property of passion[203] quality of love and hate[206] quality (guṇa) of turbidity[169] concepts of energy, activity, ambition, and passion[207] |
마
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 마하바라타[208] | 摩訶婆羅多[209] 摩诃婆罗多[210] |
महाभारत mahābhārata[211] 마하바랏[212][213] 마하바랏트[212][213] 마하바랫트[212] 마하- 바-랫따[214] महाभारतम् Mahābhāratam[215] |
Mahabharata[216] 마하- 바-라타[217] 마하- 브라타[218] |
| 미현현[219] 불현현[220] |
未顯現[219] 未显现[221] 미현현[222] wèi xiǎnxiàn[221][223] 웨이 시앤시앤[221][223] 不顯現[220] 不显现[224] 불현현[225] bù xiǎnxiàn[224][226] 부 시앤시앤[224][226] |
अव्यक्त[227][228] avyakta[219][227][229] 아 비앗따[230][231] |
avyakta[229] 애비앗다[232] 아비앗[232] unevolved (evolver of all things)[227] unapparent[227] uncreated[227] undeveloped[227] unmanifest = unmanifested = not manifest[227][229] devoid of form[229] imperceptible[227] indistinct[227] invisible[227] |
바
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 바가바드 기타[208] | 薄伽梵歌[233][234] 薄伽梵頌[233] 薄伽梵颂[234] |
भगवद्गीता bhagavadgītā[235] 바가받 기따[236] |
Bhagavad-Gita 바가받 기다[237] |
| 바차스파티미슈라[27][238] | 婆察斯巴蒂·彌尸羅[28] 婆察斯巴蒂·弥尸罗[30] 한자 독음:[239] 婆察斯巴蒂·彌弥尸羅罗 병음:[240] 婆 察 斯 巴 蒂 · 彌弥 尸 羅罗 포차 스빠띠 미쉬뤄[241] |
वाचस्पतिमिश्र[242] Vācaspatimiśra[27][238] Vācaspati Miśra[37] Vâchaspati Miśra[243] 와-차 스빠띠 미시라[244] |
Vachaspati[245] 와처 스파디[246] 바처 스파티[246] 배처스 파디[246] Vacaspati-mishra[242] Vacaspati Mishra[247] |
| 뱌사[238] | 廣博[248] 廣博仙人[249] 广博仙人[250] [광박선인[251], 꽝뽀-씨에렌 guǎngbó xiānrén[252]] 毗耶娑[249][250] [비야사[253], 피에수오 pí yē suō[254][255]] 島生黑仙人[249] 岛生黑仙人[250] [도생흑선인[256], 다오셩 헤이 씨에렌 dǎoshēng hēi xiānrén[257][258]] |
व्यास[259][260] Vyāsa[238][259][260] Vy-āsa[260][261] 발음: 비 아-사[262] 비아사[263] 비아-서[264] 비아서[263] |
Vyasa[259] [비아사[265] ˈvjɑːsə[259]] |
| 빛남[97] 밝음 |
明[266][267] 명[268][269] míng[270][271][272] 밍[270][271][272] |
प्रकाशक[273] prakāśaka[97][273][274] pra-kāśaka[273] 프라카-샤까 प्रकाश[275] prakāśa[266][267][275] pra-kāśa[275] 프라카-샤[276] |
clear, bright, shining, brilliant[273] |
| 비즈냐나빅슈[277] 비즈냐나 빅슈 |
吠若那比柯宿[278][279] 한자 독음/중국어 발음: 폐야나 비가수[280] Fèi ruò nà bǐ kē sù[281][282] 페루나 비커수 |
विज्ञानभिक्षु Vijñānabhikṣu[277][283] Vijñāna Bhikṣu[284][285] 발음: 윅냐-나 빅슈[286][287] |
Vijnanabhikshu[283] Vijnanabhiksu[288] 발음: 비즈나나 빅슈[289] |
사
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 상사접촉 실제상의 접촉이 아니라 다만 그렇게 보일 뿐이라는 설[162] |
相似接觸 相似接触[290] 상사접촉[291] xiāngsì jiēchù[290][292][293][294] 샹쓰 지에추[290] |
संयोगाभास[295] saṃyogābhāsa[162][295] = saṃyoga (संयोग 접촉)[296][297] + ābhāsa (आभाष 상사, 유사)[298][299][300] |
semblance of contact[295] appearance of conjunction[295] |
| 사트바[97][301] | 薩埵[9][302] 萨埵[10] 살타[303] sà duŏ[304][305] 싸둬[304][305] 純質[11][12][306] 纯质[18] 순질[307] chún zhì[308][309] 천지[308][309] 喜[9][10] 희[310] xǐ[311][312] 시[311][312] 喜德[9] 희덕[313] xǐdé[314] xǐ dé[315] 시더[314][315] 樂[9] 乐[316] 낙[317] lè[316][318] 러[316][318] 貪[9] 贪[319] 탐[320] tān[319][321] 탄[319][321] 悅性[11] 悦性[18] 열성[322] yuè xìng[323][324] 웨싱[323][324] |
सत्त्व[301][325][326] sattva[97][9][10][325][326] sat-tva[326] 삿트와[327][328] 삿뜨와[329] |
sattva[325][326] 삳으바[330] 삳바[330] goodness[325] purity[302][331] qualities of goodness, light, and harmony[331] quality of excellence or goodness[326] quality of purity or goodness[326] quality of truth and genuine goodness[326] |
|
सांख्य[337] |
|||
| 샥티 샤크티[345] (무한한 창조의) 힘[219] |
夏克提[346][347] 하극제/하극리[348] xià kè tí[349][350] 샤크티[349] |
शक्ति[351] śakti[219][351] 샥띠[352] |
Shakti[351] 샥띠[353] Universal Power[351] cosmic energy[354] energy (of a Hindu god)[354] |
| 선나[355] 선법[93] |
禪那[356] 禅那[357] 선나[358], 찬나 chánnà[359] 禪法[93] 禅法 선법[360], 찬파 chánfǎ[361] |
ध्यान[362][363][364] dhyāna[93][362][363][364] 발음: 디아-나[365][366] 디얀[367] 디안[367] 디아나[367] |
dhyana[362][364] 다이애나[368] 디아나[368] 디안[368] |
| 소[64] 주석서[64] |
疏[64] | भाष्य bhāṣya 발음: 바-시아[369] |
bhashya[370] |
| 수론송[27] 수론칠십[27] |
數論頌[27] 数论颂[371] 數論偈[372] 數論七十[27] |
सांख्यकारिका[373][374] sāṃkhyakārikā[373] Sāṁkhyakārikā[374] Sāṁkhya-kārikā[27] Sāṃkhya kārikā[375] Sāṅkhya-kārikā[372] 발음: 상-키아 까-리까-[376] |
Samkhyakarika[374] Samkhya Karika[377] 발음: 삼키아 커리카[378][379] sāṃkhyasaptati[373] Sāṁkhyasaptati[27] |
| 수론송소[27] | 數論頌疏[27] 喬荼波陀注[28] 乔荼波陀注[30][371] 高達帕達注[380] |
Sāṁkhyakārikā-bhāṣya[27] Sāṁkhyakārikābhāṣya[381] sāṃkhya-kārikā-bhāshya[382] 발음: 상-키아 까-리까- 바-시아[376][369] Gauḍapāda Bhāṣya[36][37] Gauḍapāda-bhāṣya[28][30][371][380] Gauḍapādabhāśya[39][381] 발음: 가우다 빠-다 바-시아[40][369] |
Gaudapada Samkhya Karika Bhasya[247] |
| 수론의 해명[238] | 數論의 解明[238] | सांख्यप्रवचन[383][384] Sāṁkhya-pravacana[238] sāṃkhya-pravacana[383] Sāṃkhyapravacana[383] sāṃkhyapravacana[384] 발음: 상키아 프라와차나 |
Samkhyapravacana[383] |
| 수론정요[277] 상키아 사라 |
數論精要[277] | Sāṃkhyasāra[284] Sāṁkhya-sāra[277] 발음: 상키아 사라 |
Sankhyasara[385] |
| 수론해설경[277] 상키아 프라와차나 수트라 수론경 상키아 수트라 |
數論解說經[277] 數論經[386] 数论经[387] |
सांख्यप्रवचन सूत्र sāṃkhyapravacana[384] Sāṁkhyapravacanasūtra[388] Sāṁkhyapravacana-sūtra[277] Sâṃkhya-Pravachana-Sûtram[243] 발음: 상키아 프라와차나 수뜨라 सांख्यसूत्र sāṃkhyasūtra[389] 발음: 상키아 수뜨라[390] |
Samkhya Pravachana Sutra[388] Samkhya Sutra[388] |
| 수론해설경소 상키아 프라와차나 바시아 수론경소 상키아 수트라 바시아 |
數論解說經疏 數論經疏 |
Sāṁkhyapravacanabhāṣya[391][392] 발음: 상키아 프라와차나 바시아 Pravacanabhāṣya[284] 발음: 프라와차나 바시아 |
Sankhya Pravachana Bhashya Sankhya-pravachana-bhashya[393] Sankhyasutrabhashya[385] |
| 슈베타슈바타라 우파니샤드[208] | 白螺氏奧義書[394] 白螺氏奥义书[395] 白淨識奧義書[13] |
श्वेताश्वतरोपनिषद् Śvetāśvataropaniṣad[396] 발음: 스웻따 스웻따롭 니샷[397] 스웻따 스웻따르 옵니샷[398] 스웻따스 바따롭 니샷[399] |
Shvetashvatara Upanishad[396] |
아
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 아슈리[277] 아수리[402] |
阿修利[403] | आसुरि[404] Āsuri[277][405] 발음: 아-수리 [aːˈsʊri, ah-soo-ri][406] |
Asuri[404] |
| 요가 수트라 요가경[407] |
요가經[407] 瑜伽經[408] 瑜伽经[409] |
Yoga-sūtra[407] | Yoga Sutras[410] |
| 요가경소[238] | 요가經疏[238] 瑜珈經注[411] 瑜伽经注[278] 한자 독음/중국어 발음: 유가경주[412] yújiā jīng zhù[411] yújiā jīngzhù[413] 위쟈 징주 瑜伽釋論[248] 瑜伽释论[414] 한자 독음/중국어 발음: 유가석론[415] yújiā shìlùn[414] 위쟈 쉬런[414] |
योगसूत्रभाष्य[416][417] Yoga-sūtra-bhāṣya[238] Yogasūtrabhāṣya[416] yoga-sūtra-bhāṣya[416][418] yogasūtrabhāṣya[417] योगभाष्य[419][420] Yoga-bhāṣya[248][285] Yogabhāṣya[419] yoga-bhāṣya[418][419] yogabhāṣya[420] |
Yogabhashya[421][422] Yogasutrabhashya[416] |
| 요가순수강요[238] | 요가純粹綱要[238] 瑜伽精髓集要[279] 한자 독음/중국어 발음: 유가정수집요[423] yújiā jīngsuǐ jíyào[424][425] 위쟈 징쇠이 지야오[424] 위쟈 징쇠이 지요[425] |
योगसारसंग्रह[426] Yogasāra-saṁgraha[238] Yoga-sāra-saṃgraha[279] yoga-sāra-saṃgraha[426] Yogasārasaṃgraha[426] योगसारसङ्ग्रह[426] Yogasārasaṅgraha[426] yoga-sāra-saṅgraha[426] |
Yogasarasamgraha[426] |
| 요가평석[238] | 요가評釋[238] 瑜珈釋補[427] 瑜伽释补[278] 한자 독음/중국어 발음: 유가석보[428] yújiā shì bǔ[427][429] 위쟈 시뿌[427] |
योगवार्त्तिक[430][431] pātañjalabhāṣyavārttika[430] Vārttika[432] Yoga-vārttika[238][278] Yogavārttika[430] yoga-vārttika[430] yogavārttika[431] योगवार्टीका[285] Yogavārṭīkā[285] |
Yogabhashyavarttika[385][433] Yogavarttika[433] |
| 원인[44] | 原因[434] 원인[434] yuányīn[435][436] 웬인[435][436] |
कारण[437] kāraṇa[44] 까-라나[438][439] |
karana[440] 커라나[441][442] 카라나[441][442] cause[437][440] reason[437] |
| 이슈바라크리쉬나[27] 자재흑[27] |
自在黑[27][443] | ईश्वरकृष्ण[444]
ईश्वर कृष्णः[443] Īśvarakṛṣṇa[27][443] Īśvara Kṛṣṇa[443] īśvara-kṛṣṇa[444] Īśvará-kṛishṇa[445] 발음: 이-스와라 크리슈나[446][447] |
Ishvarakrishna[444] Ishvara Krishna[374] 발음: 이스바라 크리슈나[448][449] 이슈바라 크리쉬나[448][449] |
| 인중무과론[44] | 因中無果論[44] 因中无果论[450][451] 인중무과론[452] yīn zhōng wúguŏ lùn[451] yīn zhōng wú guǒ lùn[450] 인쫑우꿔런[450][451] 因中無果[453] 因中无果 인중무과 yīn zhōng wúguŏ yīn zhōng wú guǒ 인쫑우꿔 |
असत्कार्यवाद[454] asatkāryavāda[44][454] asat-kārya-vāda[454] 아삿 까-리아 바-다 asat-kārya[453] 아삿 까-리아 |
asatkaryavada[454] doctrine of effect being a new emergence[451] ideology which believes that the effect is not present in the cause[454] theory of no effect in cause[450] effects are not [necessarily] inherent in their causes[453] effect, as an effect, is not in cause[454] |
| 인중유과론[44] | 因中有果論[44] 因中有果论[455] 인중유과론[456] yīnzhōng yǒu guǒlùn[457][458] yīn zhōng yǒu guǒ lùn[455] 인쫑 요 꿔런[455][459][460][461] 因中有果[462] 인중유과[463] yīnzhōng yǒuguǒ[464] yīn zhōng yǒu guǒ[465] 인쫑 요꿔[464][465][459][466] 因中說果[467][468][469] 因中说果[470] 인중설과[471] yīnzhōng shuōguǒ[472] yīn zhōng shuō guǒ[470] 인쫑 슈어꿔[470][472] |
सत्कार्यवाद[473][474] satkāryavāda[44][473][474] sat-kārya-vāda[467][474] 삿 까-리아 바-다[475] |
satkaryavada[473] satkarya-vada[476] |
자
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 전변설[44] | 轉變說[44][477] 转变说[478][479] 전변설[477] zhuǎnbiàn shuō[479][480] 쫜비앤 슈어[479][480] |
परिणामवाद[481] pariṇāmavāda[44][481] pari-ṇāma-vāda[481] 파리 나-마 바-다[482] परीणामवाद[481] parīṇāmavāda[481] |
parinamavada[481][483] parinama-vada[481][483] 퍼리 나마 바다[484] 파리 내미 배다[484] doctrine of evolution[481] theory of tramsformation (which states that all the substances get changes continously)[481] In Vedanta, the idea that the world is a real transformation (parinama) of Brahman[483] |
| 접촉[162] | 接觸[162] 接触[485] 접촉[486] jiēchù[485][487][488] 지에추[485][487][488] |
संयोग[489][297] saṃyoga[489][297] saṁyoga[162] 쌈 요가[490] Sahm-YOH-guh[491] |
contact[489][297] conjunction[297] connection[297] |
| 제1원인[219] | 第一原因[492] 제일원인[492] dìyī yuányīn[493][492] 디이 웬인[493] |
प्रधान[494][495] pradhāna[219][494][495][496] |
pradhana[494] 퍼다나[497] chief cause (of the material nature)[494] primal matter[494] first principle[494] |
| 존재[44] | 存在[498][499] 존재[498] cúnzài[499][500] 천짜이[499][500] |
सत्[501] sat[44][501] 삿(트)[502][503] |
being[501] (있음, 존재) existing[501] (존재함) existent[501] (존재) self-existent[501] (스스로 존재함, 저절로 있음, 자재 自在) that which really exists[501] (실재하는 것, 진실로 존재하는 것, 실유 實有) the really existent truth[501] (실재하는 진리, 실유의 진리, 진제 眞諦, 실제 實際) reality[501] (실재 實在) Brahman[501] (브라만) Supreme Spirit[501] (지고한 영) Universal Spirit[501] (우주의 영, 우주심, 우주의식) |
| 진리월광[27] | 眞理月光[27] 明諦論[28] 明谛论[30] |
तत्त्वकौमुदी[504] Tattvakaumudī[27][504] Tattva-kaumudī[28][30] Tattva-Kaumudî[243] tat-tva-kaumudî[504][505] Sāṁkhyatattvakaumudī[247][36] Sāṃkhyatattvakaumadī[37] |
Tattvakaumudi[504] Samkhya tattva kaumudi[247] The Moonlight on the Sāṃkhya Principles of Reality[37] |
| 진리통효[238] | 眞理通曉[238] 眞理通晓[506] 真理通曉[507] 真理通晓[507] 한자 독음/중국어 발음: 진리 통효[508] zhēnlǐ tōngxiǎo 쩐리 통시오[506][507] 쩐리 통시아오[509][510] 真實探奧[248] 真实探奥[511] 한자 독음/중국어 발음: 진실탐오 zhēnshí tànào 쩐씨 탄오[512][513] 쩐씨 탕오[511] |
तत्त्ववैशारदी[514][515] Tattva-vaiśāradī[248] Tattvavaiśāradī[238][515][516][432] 발음: 탓트와 와이샤라디[517][518] |
Tattvavaisharadi[515] |
| 진화[519] | 進化[519] 进化[520] 진화[521] jìnhuà[520][522][523] 찐화[520][522][523] |
सर्ग[524][525] sarga[519] |
creation (of the world)[524][525] creation or evolution (of the Universe)[524] products[524] |
| 질료인 (세계의) 질료적 원인[219] 근인 |
質料因[526] 质料因[527] 질료인[528] zhìliào yīn[529][530] 쯔랴오 인[529][530] 質料的 原因[219] 近因 |
उपादानकारण[531][532][533] upādāna-kāraṇa[219][531] upādānakāraṇa[531] 우파다나 카라나[534][535] 우빠다나 까르나[536][537] 우빳나 까르나[536][537] |
material cause[531][533][538](질료인 質料因) immediate cause[531](직근원인, 결과에 가장 가까운 원인, 직접적인 원인) proximate cause[531](근인 近因) |
카
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 카타 우파니샤드[208] | 石氏奧義書[539] 石氏奥义书[540] 伽陀奧義書[539] 伽陀奥义书[540] |
कठोपनिषद् Kaṭhopaniṣad[541] 발음: 까토파니샤드[542] |
Katha Upanishad[541] 발음: 가타 우파니샤드[543] 카타 우파니샤드[544] |
| 카필라[277] 가비라[545] |
迦毘羅[546][547] 迦毘罗[548] 迦毘羅仙[547] 迦毘罗仙[548] 迦毗羅仙人[549] 迦毗罗仙人[550] |
कपिल kapila[551] 발음: 카필라[552] |
Kapila[553][554][555][556][557][558] |
타
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 타마스[97] | 多磨[9][10][12][559] 다마[560] duō mó[561] 뚸 모어[561] duōmó[562] 뚸모 多摩[563] 다마[564] duōmó[565][566] 뚸모어[566] 뚸모[565] 答摩[12][567] 답마[568] dámó[569][570][571] 따모어[570][571] 따모[569] 闇德[9] 暗德[572] 암덕[573] àndé[572][574][103] 안더[572][574][103] 翳質[12][575] 翳质[576] 예질[577] yìzhì[576][578][139] 이지[576][578][139] 闇質[11] 暗质[18] 암질[579] àn zhì[580][581] 안지[580][581] 闇癡[9] 暗痴[582][574][583] 암치[584] ànchī[582] 안치[582][574][583] 闇[9] 暗[10][585][586] 암[587] àn[574][586] 안[574][586] 捨[9] 舍[588] 사[589] shè[588][590] 셔[588][590] 癡[9] 痴[591] 치[592] chī[583][591] 치[583][591] 惰性[11][18] 타성[593] duòxìng[594][595] 뚜어싱[594][595] |
तमस्[596][597] tamas[97][9][10][596][597] 따마스[598] 따머스[599] 타머스[599] |
tamas[597][600][601] 타머스[602] 타마스[602] darkness[596][597][600][603][604] delusion[596][605] dullness[600] ignorance[596][605] indifference[600] inertia[603] insensitivity[603] mental darkness, ignorance, illusion, error[596] obscuration[12] concept of darkness and death[601] property of darkness[596] quality of ignorance[606] quality of inertia, inactivity, dullness, or lethargy[597] a quality that is the cause of heaviness, ignorance, illusion, lust, anger, pride, sorrow, dulness, and stolidity in everything in creation[596] material mode of ignorance[607] template for inertia or resistance to action[600] |
파
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 파탄잘리[93] | 波顛闍利[408] 波颠阇利[409] 한글 독음:[608] 파전사리 중국어 발음:[609] bōdiāndūlì 보디안 둘리 |
पतञ्जलि[410] Patañjali[410][93] |
Patanjali[410] |
| 판차쉬카[277] 반시하[610] |
般尸訶[611] 般屍訶[612] 般尸诃[613] |
पञ्चशिख Pañcaśikha[614][615] Pañcaśika[277] 발음: 판차쉬카[616][617][618] |
Pancasikha[619] Panchashikha[620][621] |
| 평형[97] | 平衡[97][10] 평형[622][623] pínghéng[624][625] 핑헝[624][625] |
साम्यावस्था[626] sāmyāvasthā[97][626] 삼야-바스타 (sāmya[627] 샴야 + avasthā[628] 아바스타[629]) |
samyavastha[630] state of equipoise[626] (state of) equilibrium[626][630] |
| 푸루샤[68] (인간의 영원한) 자아[68] 정신[68] 지자(아는 자, 앎, 의식)[631][632] 진아(참된 자아, 진정한 자아)[633] |
神我(신아, 신적 자아)[371][380] 신아 shén wŏ[634][635] 신워[634] 싱워[635] 我(아, 자아)[631][632] (인간의 영원한) 自我(자아)[68] 자아 zìwǒ[636][637] 쯔워[636][637] 精神(정신, 영)[68] 정신 jīng‧shén[638][639] 징센[638][639] 精神性的根本实体(정신적 근본 실체, 영적 실체)[371] 精神性的根本實體 정신성적근본실체 jīngshénxìng de gēnběn shítǐ[640][641] 징센싱더 근번 시티[640][641] 知者(아는 자, 앎, 의식)[631][632] 지자 zhī zhĕ[642][643] 지즈[642][643] 眞我[633][644] 真我 진아 zhēn wŏ[645][646] 찡워[645][646] |
पुरुष[647][648] puruṣa[68][380][647][648] púrusha[649] 뿌루샤[650][651] |
Purusha[648] 푸루샤, 퍼루샤, 퓨루샤[652][633] Self(자아)[648] soul(영혼)[647][648] Soul of the universe(우주의 영혼)[647] spirit(정신, 영)[647] Supreme Being(지고자)[647] Universal Principle(우주적 원리, 보편 원리)[648] universal Self(우주적 자아)[648] |
| 프라크르티[219] 근본물질[653] 근본자성[653] 물질[219][653] 본성[653] 성(性)[631][632][653] 원초물질[653] 자성[631][632][653] 자연[654] |
根本物質[653] 根本物质[655] 근본물질[656] gēnběn wùzhì[655][657] 근번우지[655][657] 根本自性[653] 근본자성[658] gēnběn zìxìng[659][660] 근번쯔싱[659][660] 物質[219][653] 물질[661] wùzhì[662][663] 우지[662][663] 本性[653] 본성[664] běnxìng[665][666] 번싱[665] 벤싱[666] 性[631][632][653] 성[667] xìng[668][669] 싱[668][669] 原初物質[653] 原初物质[670] 원초물질[671] yuánchū wùzhì[670][672][673][663] 옌추 우지[670][672][673][663] 自性[631][632][653] 자성[674] zìxìng[675][676] 쯔싱[675][676] 自然[654] 자연[677][678] zìrán[679][680] 쯔란[679][680] |
प्रकृति[654][681] prakṛti[219][653][654][681] 쁘라크르띠[682] 프라크르띠[683] 프라끄띠[683] mūlaprakṛti[653] 물-라 쁘라크르띠[684] |
prakriti(프라크리티)[654][681] matter(물질)[653] primordial matter(원초물질)[653] root-matter(근본물질)[653] |
하
[편집]| 한국어 | 한자/중국어 (금칠십론 외) |
산스크리트 | 영어 |
|---|---|---|---|
| 해방[162] | 解放[162][685] 해방[686] jiěfàng[685][687] 지에팡[685][687] 有滅[688] 有灭[689] 유멸[690] yŏu miè[689][691] 요우 미에[689][691] 涅槃[692][693] 열반[694][695] nièpán[693][696] 니에판[693][696] 解脫[697] 解脱[698] 해탈[699][700] jiětuō[698][701] 지에투어[698][701] 遠離[702] 远离[703] 원리[704] yuǎnlí[703][705] 얜리[703] |
अपवर्ग[706] apavarga[162][706][707][708] apa-varga[706] ah-pah-vahr-gah[709] 아파 와르가[710] = mokṣa, moksha[706][708] MOK-shuh[711] 목-샤[712] = vimokṣa, vimoksha[708] = vimukti[708] vi-mook-tee /ʋi.muk.t̪i/[713] 위묵띠[714] = kaivalya[708] kai-vahl-yah[715] 카이발야[716] = mukti[706][708] mook-tee[717] 묵-띠[718] = niḥśreyasa, nihsreyasa[706][708] nih-shray-ah-sah[719] 니스레야사[720][721] = nirvāṇa, nirvana[708] nir-vah-nah /nɪrvɑːɳɐ/[722] 니르 바-나[723] |
liberation[724][725][726] emancipation (of the soul from bodily existence)[706] exemption (from further transmigration)[706] completion, end[706] complete delivery[706] final beatitude = highest bliss[706][727][728] salvation[727] |
| 해체[519] 프랄라야[729] |
解體[519] 解体[730][731][732] 해체[733] jiětǐ[730][732] 지에티[730][732] 劫滅[734] 劫灭[735] 겁멸[736] jié miè[737] 지에미에[737] 壞[738] 坏[739][740] 괴[741] huài[739][740] 화이[739][740] 滅[742] 灭[743][744] 멸[745] miè[743][744] 미에[743][744] 竟[746] 경[747] jìng[748][749] 징[748][749] |
प्रलय[750][751] pralaya[519][750][751] pra-laya[750] 프랄라야[752] |
dissolution[750] (용해, 분리, 해산, 해체, 파멸, 죽음)[753] reabsorption[750] (재흡수)[754] destruction[750] (파괴, 파멸, 멸망)[755] annihilation[750] (전멸, 섬멸, 괴멸, 멸종, 소멸, 적멸)[756] |
| 해탈법품[208] | 解脫法品[208] | मोक्षधर्मपर्व Mokṣadharmaparva[757] 목샤 다르마 파르와[758] |
Moksha-dharma Parva[759] |
| 향수[162] | 享受[162][760] 향수[761] xiǎngshòu[760][762] 시앙쇼우[762] 샹쇼우[760][762] |
भोग[763] bhoga[162][763][764] BHO-ga /bʱoː.ɡɐ/[765] 보-가[766] |
enjoyment[162][763] |
같이 보기
[편집]각주
[편집]- ↑ 가 나 다 라 마 바 사 아 종교·철학 > 세계의 종교 > 힌 두 교 > 힌두교 > 힌두교 전사(前史) > 상키아 학파, 《글로벌 세계 대백과사전》
상키아 학파
Samkhya學派
한역 불전(韓譯佛典)에서는 수론파 (數論派)로 번역된다. 시조는 카필라 (Kapila：BC 4∼BC 3세기의 사람)라고 하며, 6파 가운데에서 가장 오랜 것. 이 파는 1원론적(一元論的)인 <우파니샤드>의 철인(哲人) 우다라카의 유(有：sat)가 정신적인 원리이면서 동시에 물질 전개(展開)의 원리이기도 함을 비판하고 정신적 원리로서의 신아(神我：푸루샤), 물질적인 원리로서의 자성(自性：프라크리티) 또는 승인(勝因：프라다나)이라고 하는 2원론을 수립하였다. 처음에는 이 2원론을 통일하는 최고신으로서의 범(梵)을 시인하고 유신론에 바탕을 두었으나 후에는 이를 부정하고 무신론적 2원관이 되었다.
푸루샤(神我)는 순수의식으로서 아무런 작용도 하지 않고 다만 프라크리티(自我)를 관조(觀照)할 따름이다. 그러나 질료인(質料因)인 프라크리티는 물질을 전개하는 힘을 지니며 그 결과로서 나오는 물질은 구성의 우열에 따라 차이가 생겨나고 푸루샤와 결합하여 개체가 된다. 개체의 세계는 고(苦)이며 그것은 푸루샤와 프라크리티의 결합에 유인(由因)된다. 그러므로 푸루샤가 물질로부터 떨어져나간 상태에 이르는 것이 해탈(解脫)이다. 그렇지만 푸루샤는 불변순수(不變純粹)이기 때문에 해탈에 의한 변화는 없다. 해탈을 위한 푸루샤의 지(智)를 얻기 위해서는 요가의 수행(修行)이 강조되었다. - ↑ 가 나 다 동양사상 > 동양의 사상 > 인도의 사상 > 정통바라문 계통의 철학체계 > 삼키아설, 《글로벌 세계 대백과사전》
삼키아설
Samkhya說
삼키아, 즉 수론학파(數論學派)의 개조는 가피라(전 350∼전250 ?)라고 전해지고 있으나 현존하고 있는 최고 원전은 이시바라크리슈나(自在黑, 4세기)의 <삼키아 송(領)>이다. 삼키아 학파에서는 <우파니샤드>의 철학자인 웃달라카(전 600 ?∼전 500 ?)의 사상(思想)을 비판적으로 개혁하여 유일(唯一)한 유(有) 대신에 두 개의 실재적 원리를 산정하였다. 하나는 정신적 원리로서의 순수정신인데 푸루샤(神我), 혹은 아트만이라고도 한다. 이에 대하여 또 하나의 원리는 물질적인 근본원질(根本原質：프라크리티, 自性 또는 프라다나)인데, 이것은 현상세계의 개전(開戰)의 원리가 되기 때문에 미개전자(未開展者：아브야크타, 非變異)라고도 불린다. 순수정신은 실체로서의 개아이며 원자대(原子大)로서 다수 존재하는데 그 본질은 지(知, 즈냐) 또는 사(思, 칫트, 체타냐)라고 한다. 그것은 아무런 활동도 하지 않은 채 다만 근본원질(根本原質)을 관조할 뿐이요 그 자체는 상주불변이며 순수청정한 것이어서 생사도, 윤회도, 해탈도 모두 순수정신 그 자체에는 본질적인 관계가 없다. 이에 대하여 근본원질은 근본적인 질료인(質料因)이지만 순수정신의 관조를 기회인(機會因)으로 하여 개전(파리나마, 轉變)을 개시한다. 그때에 근본원질에서 최초로 생기는 것을 근원적 사기능(根源的 思機能：붓디, 覺) 또는 큰 것(마하도, 大)이라고 부른다. 이것은 확인의 작용(作用：決智)을 본질로 하고 있는 것이어서 정신적 작용의 근본이 된다. 그러나 순수한 물질적인 것으로 신체 속의 한 기관이다. 다음에 이 근원적 사유기능(思惟機能)으로부터 자아의식(自我意識：아항카라, 我慢)을 생한다. 이것이 있기 때문에 사람은 항상 "내가 한다. 이 물건은 나에게 속한다. 이것이 나다"라고 하여 자기 본위의 견해를 가지게 된다. 이와 같은 자기중심적인 자아의식의 그릇된 생각이 우리들의 윤회를 성립시키는 근본이 되고 있다. 다음에 그 자아의식으로부터 두 종류의 창조가 있게 된다. 한편으로는 10가지의 기관(目·耳·鼻·舌·身이라고 하는 다섯 가지 감각기관과 발성기관·수·족·배설기관·생식기관이라고 하는 다섯 가지의 행동기관)이 생기고 다른 한편으로는 다섯 가지의 대상영역의 미세한 요소(要素：단마트라, 唯)가 생기는데, 후자로부터 5원소가 생긴다(聲唯→空大, 觸唯→風大, 色唯→火大, 味唯→水大, 香唯→地大). 이상 열기한 제원리를 합쳐서 <25원리>(二五諦)라고 일컫는다. 순수정신은 본래 순수청정(純粹淸淨)한 것이기는 하지만 물질에 의하여 제약되어 있기 때문에 이 생존은 괴로움이 되는 것이다. 그래서 그 순수청정한 본성이 나타나도록 하지 않으면 안된다. 허탈의 직접적인 원인은 지(智)인 것이다. 수행에 의하여 순수정신의 자가 완성되었을 때에 해탈이 일어나지만 그 해탈도 근본질료인(根本質料因)의 편에서 일어나는 것이요, 순수정신 그 자체에는 하등의 변화도 없다. - ↑ 가 나 다 라 Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York. 66쪽.
The Sāṁkhya is the oldest school of Hindū Philosophy, for it is the first attempt to harmonize the philosophy of the Vedas through reason. The unique position of the Sāṁkhya in the history of thought is the fact that it expounds by careful reflection the first systematic account of the process of cosmic evolution which attempts to comprehend the universe as a sum total of twenty-five categories. This exposition is no mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy. The Sāṁkhya is held to be the most notable attempt in the realm of pure philosophy.
The term Sāṁkhya is derived from the word sāṁkhyā, "number." This name is used because the Sāṁkhya enumerates the principles of cosmic evolution by rational analysis; and in the philosophical sense, the term is used because this system teaches discriminative knowledge which enables us to distinguish between Spirit and Matter. - ↑ 가 나 Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York. 66–67쪽
66쪽: The unique position of the Sāṁkhya in the history of thought is the fact that it expounds by careful reflection the first systematic account of the process of cosmic evolution which attempts to comprehend the universe as a sum total of twenty-five categories. This exposition is no mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy. . . . The term Sāṁkhya is derived from the word sāṁkhyā, "number." This name is used because the Sāṁkhya enumerates the principles of cosmic evolution by rational analysis; and in the philosophical sense, the term is used because this system teaches discriminative knowledge which enables us to distinguish between Spirit and Matter.
67쪽: The purpose of the Sāṁkhya is to provide that knowledge which will forever remove the cause of misery and thereby release the soul from its bondage. - ↑ 가 나
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 98.
여하튼 상키야에 의할 것 같으면 푸루샤와 프라크리티의 접촉에 의하여 프라크르티의 내적 평형상태는 깨어지기 시작한다. 이 접촉에 의하여 제일 먼저 영향을 받는 것은 프라크리티의 三要素 가운데서 운동의 성질을 갖고 있는 라자스 rajas이다. 이 라자스가 먼저 흔들리기 시작하면 사트바와 타마스도 따라서 흔들리게 되며 進化의 과정은 시작되는 것이다. 일단 그 균형이 깨어진 프라크리티의 展開과정은 다음과 같다. - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=三要素&op=translate 구글 번역 2025년 11월 23일에 확인.
Chinese (Traditional): 三要素 Sān yàosù 싼 야오쑤
Chinese (Simplified): 三要素 Sān yàosù 싼 야오쑤
English: three elements
Korean: 세 가지 요소 - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 너 더 러 머 버 서 어 저 처 楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第七章 數論派的歷史與哲學
第一節 數論派的歷史
. . .
前文曾引《金七十論》的論文說：神我想見到的「三德自性」，因而自性即創造了萬物給神我受用。然而，什麼是「三德自性」呢？原來，這是「具有三德的自性」之省略語。也就是說，三德是自性所具有的三股成分。依據《金七十論》卷上的說法，這三股成分是：
三德者，一、薩埵；二、羅闍；三、多磨。喜為薩埵體，羅闍憂為體，闇癡多磨體。……是三德何所作？初能作光照，次則作生起，後能作繫縛。[註44]
三德(triguṇa)，是指組成自性的三股要素[註45]；由引文，我們知道它們是：(1)薩埵（喜，樂，貪，sattva）；(2)羅闍（憂，苦，嗔，rajas）；(3)多磨（闇，捨，癡，tamas）。其中，薩埵代表快樂、浮昇、光亮、照明等特質；所以引文說：「初（薩埵）能作光照」。以它為主，形成了生命體的有情世間。當它表現為生命型態時，即為知覺(jñāna)。相反地，多磨代表事物中靜態或否定的一面；以它為主，形成了非生命的無情世間──器世間。它代表滯重，可以阻止羅闍所帶來的活動（詳下）。它也代表愚癡和黑暗（混沌），所以引文說：「後（多磨）能作繫縛」。而羅闍則代表事物之中動態的原理；它永遠活動著，也促使其他事物活動著。由於它，非動態的薩埵和滯重不動的多磨，才能活動起來；所以引文說：「次（羅闍）則作生起」。而在生命體中，它是痛苦之源。」
三德是自性中三股不可分割的成分，它們相生相剋，共同創造宇宙中的萬事萬物。三德中的任何一德，都無法獨立創造事物；必須有另外兩德的幫助，才能完成創造萬物的過程。所以，《金七十論》卷上，曾說三德之間，具有更互相伏、更互相依、更互相生、更互相雙、更互（相）起等五事。而在說明更互相依和更互相生時，曾說：
二、更互相依者，是三德相似，能作一切事。如三杖互能相依，能持澡灌等。三、更互相生者，有時喜生憂癡，有時憂惱能生喜癡，有時癡能生憂喜。譬如三人，更互相怙，同造一事。如是三德，在大等中，更互相怙，共造死生。[註46]
引文所謂三德在「大」等當中「更互相怙，共造死生」，我們可以舉三德在我慢中創造萬物為例，來加以說明：首先，《金七十論》卷中說：「從此我慢，有二種變異生。何者二種？一、十一根生；二、五唯、五大。」引文告訴我們，我慢可以生起五作根、五知根和心根等「十一根」，以及五唯和五大。接著《論》又說：「若覺中喜增長，則生我慢，……此我慢是喜種，……能生十一根。云何得知？此以喜樂多故，輕光清淨故，……說此十一名為薩埵種。」[註47]這是說，如果內存於自性之中的薩埵（喜德），力量蓋過其他多磨、羅闍二德，那麼，就會由「覺」（大）生起我慢，然後由我慢再生起十一根。因此，十一根是由於覺或我慢中的薩埵力量較強時，而生起的。十一根，代表的是生命體的有情世間；因此，有情世間是因為自性中的薩埵較強時，才生起的。
相反地，由五唯和五大所變化而生起的無情世間──器世間，則是由於自性中的多磨（闇德）較強時，才生起的。所以，《金七十論》卷中說：「若大中闇（多磨）增長，則生我慢，……此我慢是癡（多磨）種，……生五唯故，五唯及五大，悉闇癡（多磨）種類。」[註48]
值得注意的是，三德中的羅闍，雖然是以「生起」為其特性（詳前引《金七十論》文），卻只能促使另外兩德去創造有情世間和器世間；它自己並不創造任何事物。
現在，讓我們用下面的圖表，把神我和自性合作生起萬物的整個過程，表示出來：
[chart 圖表]
在上面這個圖表當中，神我和自性之間，以箭頭連接；這意味著透過神我對自性的欲望（希望見到「三德自性」），而後助成自性生起萬物。因此，真正創造萬物的原因是自性，而非神我。也就是說，自性既是「物質因」(material cause)，又是「動力因」(efficient cause)；而神我則是「目的因」(final cause)。其次，三德當中的羅闍，和另外兩德之間，也是以箭頭連接；這意味著羅闍並沒有直接創造萬物，而是分別助成薩埵創造有情世間、多磨創造器世間。
[註44]：引見《大正藏》卷54，頁1247，下。
[註45]：「三德」一詞中的「德」(guṇa)，有性質、要素（成分）、股（織成一條繩子之粗線──「股」）等意思。(Cf. S. Chatterjee and D. Datta, An Introduction to Indian Philosophy, p. 260.)而在數論，「股」是最為貼切的翻譯。因為三德不只是自性的抽象性質，而且是自性當中可以創造萬物的三股成分。
[註46]：引見《大正藏》卷54，頁1247，下─1248，上。
[註47]：引見前書，頁1251，中。
[註48]：同[47]。 - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 https://www.zgbk.com/ecph/words?SiteID=1&ID=219245&Type=bkzyb&SubID=104157 《中国大百科全书》第三版网络版의《三德》항목(중국어 간체). 2025년 11월 5일에 확인.
三德 /three qualities/
条目作者 姚卫群
最后更新 2022-01-20浏览 373次0意见反馈一键引用
印度古代哲学中数论派的概念。
英文名称 three qualities
原语种名称 triguṇa
所属学科 哲学
数论派认为，世间事物或人生现象是由两个实体结合后产生的。一个是物质性的实体“自性”，另一个是精神性的实体“神我”。当“神我”接近“自性”并对其发生影响时，“自性”就开始转变出事物。“自性”和其转变出的事物内部都是由三种性质或成分构成的。这三种性质或成分被称为“三德”。它们是：“萨埵”（sattva，意译为“喜”），它具有喜的本质和照明作用；“罗阇”（rajas，意译为“忧”），它具有忧的本质和冲动作用；“多磨”（tamas，意译为“暗”），它具有迷暗的本质和抑制作用。这三德之间处在相互抑制、相互依存、相互产生、相互作用等诸种状态的变化之中。数论派认为，在世界的各种物体中，有不同构成的三德，或者是这种德起支配作用，或者是那种德起支配作用。当“自性”中“三德”平衡时，事物处于不显现状态，但当这种平衡丧失后，“自性”就开始转变出世间的各种现象。而“三德”平衡状态的丧失，与“神我”对“自性”的作用（观照）直接相关。“三德”仅存在于“自性”和其转变物中。“神我”中不具有“三德”。数论派的这种“三德”理论，用事物内部的不同成分之间的对立和相互作用来解释事物的产生和发展。这在古代印度是一种很有特色、有价值的思想。这种思想也随数论派的其他思想一起传入中国，受到中国古代思想界和现代学术界的重视。 - ↑ 가 나 다 라 마 바 사 아 자 차 https://zh.wikipedia.org/zh-tw/三特质 2025년 11월 5일에 확인.
三特質，又稱三德（梵語：गुण；Guṇa），古印度六派哲學之一的數論派之重要哲學概念，即純質（sattva/ सत्त्व ）、激質（Rajas/ रजस्）、闇質（tamas/ तमस्），也稱為悅性、激性、惰性。前者為前進和發展的原動力；後者相反，是保持原狀態或回歸的原動力；中間者則介於二者之間，為中立的原動力，它按照自己的利益行事。人們的心理都有這三種特性，沒有悅性，不能認知事物；沒有激性，不能運動；沒有惰性，就沒有穩定性和一致性。三特質的平衡就是悅性狀態。 - ↑ 가 나 다 라 마 바 사 아 자 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=三德 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
三德
Pronunciations
[py] sāndé
[wg] san-te
[hg] 삼덕
[mc] samdeok
[mr] samdŏk
[kk] サントク
[hb] santoku
[qn] tam đức
Basic Meaning: three virtues
Senses:- In Sāṃkhya 數論 philosophy, the three guṇas (qualities) of purity 純質 (sattva), turbidity 激質 (rajas), and obscuration 翳質（tamas) (Skt. tri-guṇa, traiguṇya, guṇa). The phonetic transcriptions/spellings used by Paramârtha in his Chinese translation of the Sāṃkhyakārikās, the seminal work of classical Sāṃkhya philosophy are: sattva (Ch. sachui 薩埵), rajas (Ch. luoshe 羅闍), and tamas (Ch. duomo 多磨). Xuanzang, the prolific translator of both Buddhist and Brahmanical philosophical works into Chinese, uses very similar spellings for this triad of three qualities. He uses, respectively, sachui 薩埵, cishe 刺闍, and damo 答摩 (e.g., see the discussions of the Sāṃkhya doctrine in fascicle 1 of his Cheng weishi lun T 1585.31.2b23). [Charles Muller, Billy Brewster; source(s): Ui, Nakamura, Iwanami]
- Three aspects of the Buddhaʼs virtue:
〔攝大乘論釋 T 1595.31.207b6〕
[Charles Muller; source(s): Hirakawa, JEBD, Yokoi] - Three qualities associated with the Buddhaʼs mahā-parinirvāṇa (supreme enlightenment) given in the Mahāparinirvāṇa-sūtra: 涅槃經 [Charles Muller]
- (a) 因圓德 The perfection of the Buddhaʼs causative or karmic works during his three great kalpas of preparation; (b) 果圓德 the perfection of the fruit, or results in his own character and wisdom; (c) 恩圓德 the perfection of his grace in the salvation of others. [Charles Muller; source(s): Soothill]
- les trois qualités. [Paul Swanson]
- la délivrance, la sagesse, et le corps de Loi. [Paul Swanson]
- Search SAT
- Search INBUDS Database
[Dictionary References]
Bukkyō jiten (Ui) 371
Bulgyo sajeon 367a
Bukkyō daijiten (Oda) 651-1
Zengaku daijiten (Komazawa U.) 406b
Iwanami bukkyō jiten 325
Japanese-English Buddhist Dictionary (Daitō shuppansha) ---/287
Japanese-English Zen Buddhist Dictionary (Yokoi) 592
Zengo jiten (Iriya and Koga) 9-P176
Bukkyōgo daijiten (Nakamura) 484a
Fo Guang Dictionary 668
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0027
(Soothill's) Dictionary of Chinese Buddhist Terms 64 - ↑ 가 나 다 楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第七章 數論派的歷史與哲學
第一節 數論派的歷史
數論（僧佉，Sāṅkhya），是一個成立於佛教之前的婆羅門教的教派。傳說，釋迦牟尼佛，在出家不久，曾來到摩竭陀國(Magadha)的首都──王舍城(Rājagṛha)郊外的頻陀山(Vindhya-koṣṭha)，拜訪一位名叫阿羅藍（阿羅邏，Ārāḍa）的修行人。而這位修行人，即是數論派的學者[註1]。事實上，成立於西元前1000～500年之間的古《奧義書》中，數論派的某些思想即已出現。《白淨識奧義書》(Śvetāśvatara Upaniṣad)，恐怕是最早提到數論學派的一部《奧義書》。該書除了提到數論派的諸多哲學概念之外，在該書5, 2，甚至還提到了「黃赤色大仙」(Kapila Ṛṣi)[註2]；這是數論派創始人迦毘羅(Kapila)的名號（詳下）。同書6, 13，則提到了「數論」(sāṅkhya)這一詞；不過在這裡，它只是一個普通名詞，而不是教派的名詞[註3]。其次，《彌勒耶那奧義書》(Maitrāyaṇa Upaniṣad) 3, 2-3，也曾說到數論學派的重要哲學概念──具有「三德」(triguṇa)的「自性」(prakṛti)；同書5，則對三德曾有詳細的說明[註4]。至於稍後(500～250 B.C.)集成的新《奧義書》當中，數論學派的思想更加明顯。例如，屬於純吠檀多派的《生氣火祀奧義書》(Prāṇāgnihotra Upaniṣad) 4，曾說到數論學派的重要思想：「覺」(buddhi)、「我慢」(ahaṃkāra)等等[註5]。另外，屬於瑜伽學派的新《奧義書》──《瑜伽真性奧義書》(Yogatattva Upaniṣad)，也提到了「神我」(Puruṣa)、「三德」等數論學派的哲學術語[註6]。由此可見，數論是一個成立相當早遠的婆羅門教派。
[註1]：參見楊惠南，《佛教思想發展史論》，臺北：東大圖書公司，1993，頁21～23。
[註2]：Cf. Paul Deussen (Eng. tr. by V. M. Bedekar and G. B. Palsule), Sixty Upaniṣads of the Veda, Delhi: Motilal Banarsidass, 1980, vol. 1, p. 319.
[註3]：Ibid., p. 324.另外，依照上引文獻的翻譯，sāṅkhya一詞被譯為「（邏輯的）證明」。而徐梵澄，《五十奧義書》，臺北：中國瑜伽出版社，1986，頁395，注釋[24]，則說：「『僧佉』、『瑜伽』，可說為玄理與宗教修持，而非後世諸學派之義。商羯羅(Śaṅkara)解為『讀《韋陀》』，『求智識』，『修靜慮』，是矣。」這樣看來，僧佉(sāṅkhya)一詞也有玄理、讀《韋陀》、求智識的意思。
[註4]：Cf. Paul Deussen, Sixty Upaniṣads of the Veda, vol. 1, pp. 338～339, 344～346.
[註5]：Ibid., vol. 2, pp. 650～651.
[註6]：Ibid., vol. 2, p. 714. - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=三德&op=translate 구글 번역 2025년 11월 23일에 확인.
Chinese (Traditional): 三德 Sān dé 싼 더
Chinese (Simplified): 三德 Sān dé 싼 더
English: Three Virtues
Korean: 세 가지 미덕 - ↑ 가 나 다 라 마 바 사 아 https://zh.wikipedia.org/zh-cn/三特质 2025년 11월 5일에 확인.
三特质，又称三德（梵语：गुण；Guṇa），古印度六派哲学之一的数论派之重要哲学概念，即纯质（sattva/ सत्त्व ）、激质（Rajas/ रजस्）、暗质（tamas/ तमस्），也称为悦性、激性、惰性。前者为前进和发展的原动力；后者相反，是保持原状态或回归的原动力；中间者则介于二者之间，为中立的原动力，它按照自己的利益行事。人们的心理都有这三种特性，没有悦性，不能认知事物；没有激性，不能运动；没有惰性，就没有稳定性和一致性。三特质的平衡就是悦性状态。 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=三特質&op=translate 구글 번역 2025년 11월 23일에 확인.
Chinese (Traditional): 三特質 Sān tèzhì 싼 터지
Chinese (Simplified): 三特质 Sān tèzhì 싼 터지
English: Three traits
Korean: 세 가지 특성 - ↑ 가 나 다 라 마 바 사 https://www.wisdomlib.org/definition/triguna 2025년 11월 22일에 확인.
Sanskrit dictionary
Triguna in Sanskrit glossary
Triguṇa (त्रिगुण).—a.
1) consisting of three threads; व्रताय मौञ्जीं त्रिगुणां बभार याम् (vratāya mauñjīṃ triguṇāṃ babhāra yām) Kumārasambhava 5.1.
2) three-times repeated, thrice, treble, threefold, triple; सप्त व्यतीयुस्त्रिगुणानि तस्य (sapta vyatīyustriguṇāni tasya) (dināni) R.2. 25.
3) containing the three Guṇas सत्त्व, रजस् (sattva, rajas) and तमस् (tamas).
-ṇam the Pradhāna (in Sāṅ. phil.); (-ind.) three times; in three ways.
Triguṇa is a Sanskrit compound consisting of the terms tri and guṇa (गुण).
Source: DDSA: The practical Sanskrit-English dictionary
Triguṇa (त्रिगुण).—mfn.
(-ṇaḥ-ṇā-ṇī-ṇaṃ) 1. Thrice, three times, triple. 2. Possessing the three Gunas or properties. n.
(-ṇaṃ) The aggregate of the three qualities incident to human nature. E. tri three, guṇa a time or property.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Triguṇa (त्रिगुण).—I. m. pl. the three principal qualities, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 4, 24, 28. Ii. adj. 1. consisting of three strings, [Kumārasaṃbhava, (ed. Stenzler.)] 5, 10. 2. three times as many, [Mānavadharmaśāstra] 5, 137.,
Triguṇa is a Sanskrit compound consisting of the terms tri and guṇa (गुण).
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Triguṇa (त्रिगुण).—1. [masculine] [plural], [neuter] sgl. the three qualities (ph.).
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Triguṇa (त्रिगुण).—2. [adjective] consisting of three threads or strings; threefold, triple, [neuter] [adverb]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Triguṇa (त्रिगुण):—[=tri-guṇa] [from tri] n. sg. the 3 Guṇas (sattva, rajas, and tamas), [Bhāgavata-purāṇa iv]
2) [v.s. ...] m. [plural] idem, [Tattvasamāsa]
3) [v.s. ...] mf(ā)n. containing them, [Śvetāśvatara-upaniṣad; Manu-smṛti i, 15; Sāṃkhyakārikā; Kapila]
4) [v.s. ...] consisting of 3 threads or strings, [Śāṅkhāyana-śrauta-sūtra; Kātyāyana-śrauta-sūtra; Kumāra-sambhava v, 10]
5) [v.s. ...] threefold, thrice as great or as much, triple, [Kātyāyana-śrauta-sūtra; Manu-smṛti]
6) [v.s. ...] (sapta tri-guṇāni dināni, 3 x 7 days), [Raghuvaṃśa ii, 25]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Triguṇa (त्रिगुण):—[tri-guṇa] (ṇaḥ-ṇā-ṇaṃ) a. Thrice; having the three qualities. n. Aggregate of the three qualities.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Triguṇa (त्रिगुण):—1. (tri + guṇa) m. pl. die drei Grundeigenschaften alles Seienden: das wahre Wesen (sattva), Drang (rajas) und Verfinsterung (tamas) [Sânkhya Philosophy 25.] n. sg. dass. [Bhāgavatapurāṇa 4, 24, 28.]
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Triguṇa (त्रिगुण):—2. (wie eben) adj. f. ā
1) aus drei Schnüren oder Fäden bestehend, dreifach: rajjū [Śāṅkhāyana’s Śrautasūtrāṇi 17, 2, 3.] raśanā [Kātyāyana’s Śrautasūtrāṇi 6, 3, 15.] mauñjī [Kumārasaṃbhava 5, 10.] guṇam adv. auf dreifache Weise [Weber’s Indische Studien 3, 266.] —
2) dreimal so gross, so viel [Kātyāyana’s Śrautasūtrāṇi 20, 4, 15.] [Manu’s Gesetzbuch 5, 137. 8, 121. 237.] [Hemacandra’s Abhidhānacintāmaṇi 749.] sapta triguṇāni dināni 3 Mal 7 Tage [Raghuvaṃśa 2, 25.] —
3) die drei Grundeigenschaften enthaltend [ŚVETĀŚV. Upakośā 5, 7.] [Manu’s Gesetzbuch 1, 15.] [SĀṂKHYAK. 11. 16. 17.] Davon nom. abstr. tva n. [Kapila 1, 126.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Triguṇa (त्रिगुण):—1. m. Pl. und n. S. die 3 Guṇa
1) n).
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Triguṇa (त्रिगुण):—2. Adj. (f. ā) —
1) aus drei Schnüren oder Fäden bestehend. —
2) dreifach , dreimal so gross , — viel. sapta traguṇāni dināni 21 Tage. m Adv. auf dreifache Weise. —
3) die drei Guṇa 1)n) enthaltend. Nom.abstr. tva n.
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Triguṇā (त्रिगुणा):—Adv. mit kar dreimal pflügen.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung - ↑ 가 나 다 https://www.wisdomlib.org/definition/triguna 2025년 11월 22일에 확인.
Samkhya (school of philosophy)
Triguna in Samkhya glossary
Triguṇa (त्रिगुण, “constituted of three guṇas”).—Among the six characteristics of prakṛti “triguṇa” is the most important one. Because, it is clearly mentioned in Sāṃkhyakārikā 14 that the five characteristics of vyakta and avyakta, other than triguṇam, are established on the basis of the presence of the three guṇas (triguṇa) in them and absence in puruṣa. According to Sāṃkhyakārikā 12, the three guṇas dominate, support and active one another and interact among themselves to create the world.
Source: Shodhganga: Prakrti and purusa in Samkhyakarika an analytical review - ↑ Google Search - AI Mode: sanskrit pronunciation of triguṇa. 2025년 11월 23일에 확인.
The Sanskrit term triguṇa (त्रिगुण) is pronounced with the following general Classical Sanskrit International Phonetic Alphabet (IPA):
t as in "trip"
r as a rolled "r" sound (like in Spanish perro)
i as in "sit"
g as in "go"
u as in "put" or "flute"
ṇ as a retroflex "n" (tongue curled back slightly)
a as in "about" or the "u" in "but"
A general English approximation of the pronunciation would be "tri-goo-nah" with a rolled 'r' sound and the specific retroflex 'n'.
Pronunciation Breakdown
The word is a compound of two elements, tri and guṇa:
tri (त्रि): The prefix means "three". In Classical Sanskrit, it is typically pronounced as /t̪ɾi/.
guṇa (गुण): This word means "quality, attribute, or tendency". The Classical Sanskrit IPA is /ɡu.ɳa/. The dot under the 'n' (ṇ) indicates a retroflex consonant, meaning the tongue makes contact with the hard palate further back than the alveolar ridge used for a standard English 'n' sound. - ↑ 가 나 다 라 마 바 사 아 자 차 https://en.wikipedia.org/wiki/Guṇa 2025년 11월 10일에 확인.
Guṇa (Sanskrit: गुण) refers to the three fundamental tendencies or forces that constitute nature, or the matrix of material existence in Hindu philosophies. It can be translated as "quality, peculiarity, attribute, property".[1][2]
The concept is originally notable as a feature of Samkhya philosophy.[3] The guṇas are now a key concept in nearly all schools of Hindu philosophy.[4] There are three guṇas (triguṇa), according to this worldview, that have always been and continue to be present in all things and beings in the world.[4] These three guṇas are called: sattva (goodness, calmness, harmonious), rajas (passion, activity, movement), and tamas (ignorance, inertia, laziness).[5] All of these three guṇas are present in everyone and everything; it is the proportion that is different, according to Hindu worldview. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life.[4][6]
In some contexts, it may mean "a subdivision, species, kind, quality", or an operational principle or tendency of something or someone.[6] In human behavior studies, Guna means personality, innate nature and psychological attributes of an individual.[7][8][9]
Like many technical terms in other languages, guṇa can be difficult to encapsulate with a single English word. Its original and common meaning is a thread, implying the original materials that weave together to make up reality. The usual, but approximate translation in common usage is "a quality".[10]
[1] guna Monier Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] guNa Sanskrit-English Dictionary, Köln University, Germany
[3] Larson, Gerald James. Classical Samkhya: An Interpretation. p. 37. Referring to the opinions of Surendranath Dasgupta. Quote: "An older school of Samkhya can be seen in the Caraka Samhita and in the doctrines of Pancasikha in Mahabharata 12.219. This school accepted only twenty-four principles. It included purusa within the avyakta prakrti. It had no theory of the gunas, and the ultimate salvation state was a kind of unconscious annihilation."
[4] James G. Lochtefeld, "Guna", in The Illustrated Encyclopedia of Hinduism: A–M, Vol. 1, Rosen Publishing, ISBN 978-0823931798, p. 265
[5] Alban Widgery (1930), "The principles of Hindu Ethics", International Journal of Ethics, Vol. 40, No. 2, pp. 234–237
[6] Theos Bernard (1999), Hindu Philosophy, Motilal Banarsidass, ISBN 978-8120813731, pp. 74–76
[7] Elankumaran, S (2004). "Personality, organizational climate and job involvement: An empirical study". Journal of Human Values. 10 (2): 117–130. doi:10.1177/097168580401000205.
[8] Deshpande, S; Nagendra, H. R.; Nagarathna, R (2009). "A randomized control trial of the effect of yoga on Gunas (personality) and Self esteem in normal healthy volunteers". International Journal of Yoga. 2 (1): 13–21. doi:10.4103/0973-6131.43287. PMC 3017961. PMID 21234210.
[9] Shilpa, S; Venkatesha Murthy, C. G. (2011). "Understanding personality from Ayurvedic perspective for psychological assessment: A case". AYU. 32 (1): 12–19. doi:10.4103/0974-8520.85716. PMC 3215408. PMID 22131752.
[10] Karl H. Potter (2011), The Encyclopedia of Indian Philosophies, Volume 2: Indian Metaphysics and Epistemology, Motilal Banarsidass, ISBN 978-8120803091, p. 112 - ↑ 가 나 다 라 https://www.howtopronounce.com/triguna Learn how to pronounce Triguna. 2025년 11월 23일에 확인.
- ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 너 더 러 머 버
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 93.
[93-2] 현존하는 古典 상키야철학서 가운데서 가장 오래되며 동시에 가장 중요한 것은 이슈바라크리쉬나 Īśvarakṛṣṇa 自在黑의 『數論頌 Sāṁkhya-kārikā』이다. 우리는 이 『數論頌』에 와서야 數論哲學이 분명히 二元論的, 無神論的 哲學으로 정립되는 것을 보게 된다. 『數論頌』은 기원후 4세기 경에 씌어진 것으로 추측되며4) 모두 70절로 되어 있어 『數論七十 Sāṁkhyasaptati』이라고 불리기도 하며, 인도의 古典哲學書 가운데서도 白眉로 간주되는 名著이다. 9세기의 哲學者 가우다파다 Gauḍapāda의 註釋書 『數論頌疏 Sāṁkhyakārikā-bhāṣya』와 9세기의 베단타 哲學者 바차스파티미슈라 Vācaspatimiśra의 주석서인 『眞理月光 Tattvakaumudī』이 있다.
4) 『數論頌』은 560년 경에 진제 Paramārtha에 의하여 주석과 함께 漢譯되었다. - ↑ 가 나 다 라 마 바 https://zh.wikipedia.org/zh-tw/数论颂 2025년 8월 24일에 확인.
《數論頌》主要有五種注釋本：
其一是喬荼波陀所作的《喬荼波陀注》（Gauḍapāda-bhāṣya，約7～8世紀出現）[1]；
其次是《金七十論》，作者不詳，公元6世紀由真諦法師譯為漢文，其原文梵本已不存，僅存漢譯[6]；
《道理之光》（Yuktidipikā），約公元6世紀出現，作者不詳，其中世抄本於20世紀中葉被發現[7]；
《摩特羅評註》（Māthara-vṛtti，8世紀左右出現）[3]
《明諦論》（Tattva-kaumudī，9世紀婆察斯巴蒂·彌尸羅所作[3]
[1] Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, ISBN 81-208-0503-8, pages 146-153
[3] 《中國大百科全書》第三版網絡版中的條目：《數論頌》（簡體中文）
[6] 《中國大百科全書》第三版網絡版中的條目：《金七十論》（簡體中文）
[7] Albrecht Wezler and Shujun Motegi (1998), Yuktidipika - The Most Significant Commentary on the Såmkhyakårikå, Critically Edited, Vol. I. Stuttgart: Franz Steiner Verlag. ISBN 3-515-06132-0 - ↑ https://zh.dict.naver.com/#/search?query=乔荼波陀 네이버 중국어사전. 2025년 8월 24일에 확인.
간체 내용을 번체로 변환:
喬荼波陀（Gaudapda，約640年——690年），主要著作有《蛙氏奧義頌》（又稱《聖傳書》）。他認為世界最高的原理是梵，亦即最高我，最高我有四位。 - ↑ 가 나 다 라 마 바 https://zh.wikipedia.org/zh-cn/数论颂 2025년 8월 24일에 확인.
《数论颂》主要有五种注释本：
其一是乔荼波陀所作的《乔荼波陀注》（Gauḍapāda-bhāṣya，约7～8世纪出现）[1]；
其次是《金七十论》，作者不详，公元6世纪由真谛法师译为汉文，其原文梵本已不存，仅存汉译[6]；
《道理之光》（Yuktidipikā），约公元6世纪出现，作者不详，其中世抄本于20世纪中叶被发现[7]；
《摩特罗评注》（Māthara-vṛtti，8世纪左右出现）[3]
《明谛论》（Tattva-kaumudī，9世纪婆察斯巴蒂·弥尸罗所作）[3]
[1] Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, ISBN 81-208-0503-8, pages 146-153
[3] 《中国大百科全书》第三版网络版中的条目：《数论颂》（简体中文）
[6] 《中国大百科全书》第三版网络版中的条目：《金七十论》（简体中文））
[7] Albrecht Wezler and Shujun Motegi (1998), Yuktidipika - The Most Significant Commentary on the Såmkhyakårikå, Critically Edited, Vol. I. Stuttgart: Franz Steiner Verlag. ISBN 3-515-06132-0 - ↑ https://www.zgbk.com/ecph/words?SiteID=1&ID=135426 《中国大百科全书》第三版网络版의《数论颂》항목(중국어 간체). 2025년 8월 24일에 확인.
《数论颂》在印度古代的注释主要有5个：《金七十论》（6世纪由真谛译为汉文，作者不详）、《道理之光》（Yuktidipikā，约6世纪出现，作者不详）、《乔荼波陀注》（Gauḍapāda-bhāṣya，约7～8世纪出现）、《摩特罗评注》（Māthara-vŗtti，8世纪左右出现）、《明谛论》（Tattva-kaumudi，9世纪婆察斯巴蒂·弥尸罗所作）。 - ↑ 가 나 https://sanskritdictionary.com/gauḍapāda गौडपादS/75328/1
https://sanskritdictionary.com/scans/monierwilliams/mw0369.jpg
2025년 8월 24일에 확인.
gauḍapāda गौडपाद
Definition: m. Name of a commentator on several upaniṣad-s and on Sāṃkhyakārikā - ↑ 가 나 https://www.wisdomlib.org/definition/gaudapada 2025년 8월 24일에 확인
Sanskrit dictionary
Gaudapada in Sanskrit glossary
Gauḍapāda (गौडपाद).—Name of a commentator.
Derivable forms: gauḍapādaḥ (गौडपादः).
Gauḍapāda is a Sanskrit compound consisting of the terms gauḍa and pāda (पाद).
Source: DDSA: The practical Sanskrit-English dictionary
Gauḍapāda (गौडपाद) as mentioned in Aufrecht’s Catalogus Catalogorum:—read Burnell. 88^b. Cidānandakelivilāsa. read 197^b.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Gauḍapāda (गौडपाद):—[=gauḍa-pāda] [from gauḍa] m. Name of a commentator on several Upaniṣads and on [Sāṃkhyakārikā]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Gauḍapāda (गौडपाद):—(gauḍa + pāda) m. Nomen proprium eines Commentators verschiedener Upaniṣad und der Sāṃkhyakārikā [Colebrooke I, 95. 96. 104. 229. 335.] [Weber’s Verzeichniss No. 349.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Gauḍapāda (गौडपाद):——
1) m. Nomen proprium eines Commentators. —
2) f. ī Titel eines Werkes.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung - ↑ 가 나 다 https://en.wikipedia.org/wiki/Samkhya#Samkhyakarika 2025년 8월 23일에 확인
Samkhyakarika
. . .
The most popular commentary on the Samkhyakarika was the Gauḍapāda Bhāṣya attributed to Gauḍapāda, the proponent of Advaita Vedanta school of philosophy. Other important commentaries on the karika were Yuktidīpīka (c. 6th century CE) and Vācaspati’s Sāṁkhyatattvakaumudī (c. 10th century CE).[145]
[145] King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, p. 64. ISBN 978-0-7486-0954-3 - ↑ 가 나 다 라 마 King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, pp. 63-64. ISBN 0-7486-0954-7 (paperback).
-The Classical Sāṃkhya of Īśvarakṛṣṇa-
The first systematic exposition of Sāṃkhya philosophy as an independent school of thought that is available to us is the Sāṃkhya Kārikā of Īśvarakṛṣṇa (350-450 CE). The Sāṃkhya Kārikā performs the same function within the Sāṃkhya tradition as the sūtras of the other schools of Hindu thought, in that it provides a foundational and authoritative source-text for Sāṃkhya philosophy and a basis for a tradition of commentarial elucidation based upon Sāṃkhya principles. However, the Sāṃkhya Kārikā is clearly not the earliest attempt to systematise Sāṃkhya philosophy. The text refers to an earlier exposition (now apparently lost) known as the Science of Sixty Topics (Ṣaṣṭitantra, see SK v. 72) and is probably preceded by alternate schemes of fundamental principles (tattva) such as that found in the Ahirbudhnyasaṃhitā, a Pañcarātra (Vaiṣṇava) text. The Kārikā was brought to China by the Buddhist scholar Paramārtha in 546 CE and then translated by him into Chinese some time between 557 and 569 CE. The standard number of verses in the text is often stated as 72, but this remains a source of contention. Paramārtha translated 71 kārikās (with verse 63 omitted), with other commentaries varying between 69 and 73 verses.
Apart from Paramārtha's commentary (entitled 'The Golden Seventy' or Suvarṇasaptati, despite its 71 verses!), there are a number of extant commentaries on the Sāṃkhya Kārikā. The most popular has tended to be the Gauḍapāda Bhāṣya, attributed to Gauḍapāda, the reputed teacher of Śaṅkarācārya's teacher Govinda. This figure is identified as the author of an important early text of the Advaita (non-dualistic) lineage of Vedanta 一 the Māṇḍūkya-Kārikā or the Gauḍapādīya Kārikā (see King, 1995). The attribution of common authorship seems unlikely, however, given their philosophical differences. Common authorship, however, is not impossible given the example of scholars, such as Vācaspati Miśra, who were able to compose authoritative commentaries and treatises from the point of view of a variety of philosophical stances. As we have seen, training and involvement in the science of Indian philosophical debate (vāda-śāstra) required one to be able to present the evidence of a rival perspective as an initial step (the pūrvapakṣa), before refutation and the establishment of one's own definitive position (siddhānta). Such practices required participants in Indian philosophical debates to develop a keen appreciation of a rival's perspective and an ability to present it in a clearly formulated and systematic fashion.
Of the remaining commentaries on the Sāṃkhya Kārikā the most significant are the Light of Argumentation (Yuktidīpikā) and Vācaspati Miśra's The Moonlight on the Sāṃkhya Principles of Reality (Sāṃkhyatattvakaumadī). The former has been assigned to the sixth century CE (Frauwallner 1973: 226) but may be later since it seems to contain an earlier work known as the Rāja Vārttika (Rāja's Elucidation or perhaps 'The King's Elucidation') within the body of its own exposition (Wezler, 1974: 434-5). Vācaspati's work dates from the tenth century CE and became a standard authority on Īśvarakṛṣṇa's verses throughout India. - ↑ 가 나 https://en.wikipedia.org/wiki/Gaudapada 2025년 8월 24일에 확인.
Gauḍapāda (Sanskrit: गौडपाद; fl.c. 6th century CE),[1] also referred as Gauḍapādācārya (Sanskrit: गौडपादाचार्य; "Gauḍapāda the Teacher"),[2] was an early medieval era Hindu philosopher and scholar of the Advaita Vedanta school of Hindu philosophy.[3][4] While details of his biography are uncertain, his ideas inspired others such as Adi Shankara who called him a Paramaguru (highest teacher).[2][5]
. . .
Other works by Gaudapadacharya
. . .
Gaudapada is also credited with a commentary on Samkhyakarikas. According to Potter, the naive nature of this commentary is in sharp contrast to the depth of reflection in Gaudapada Karikas, and it is unlikely that the commentary on the Samkhyakarikas was written by Gaudapada.[78]
[1] Raju, P.T. (1971), The Philosophical Traditions of India, Delhi: Motilal Banarsidass (1992 Reprint), p. 177.
[2] Potter, Karl. H. (1981), Gaudapada, Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils, Volume 3, pp. 103-114, Delhi: Motilal Banarsidass, ISBN 81-208-0310-8, p. 103.
[3] Potter, Karl. H. (1981), Gaudapada, Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils, Volume 3, pp. 103-114, Delhi: Motilal Banarsidass, ISBN 81-208-0310-8, p. 105.
[4] TRV Murti (1955), The central philosophy of Buddhism, Routledge (2008 Reprint), ISBN 978-0-415-46118-4, page 114
[5] Sarma, Chandradhar (2007), The Advaita Tradition in Indian Philosophy, Motilal Banarsidass, ISBN 978-8120813120, pp. 125–126. [78] Potter, Karl. H. (1981), Gaudapada, Encyclopedia of Indian Philosophies: Advaita Vedānta up to Śaṃkara and his pupils, Volume 3, pp. 103-114, Delhi: Motilal Banarsidass, ISBN 81-208-0310-8, p. 104.
It is also possible that the same author who wrote these Kārikās also wrote the commentary on the Sāṃkhyakārikās attributed to Gauḍapāda. But the somewhat naive character of the Sāṃkhya commentary seems so alien to the depths of reflection suggested in the Advaita stanzas that the identity seems unlikely. - ↑ 가 나 Gerald James Larson (1969, First Edition), Classical Sāṃkhya: An Interpretation of its History and Meaning, Delhi: Motilal Banarasidas, pp. 159-160.
Gauḍapādabhāśya. A terminus ad quem for this commentary is the eleventh century A.D., for Alberuni in his account of Sāṃkhya clearly uses the Kārikā and refers to an "anchorite" by the name of "Gauḍa" who is an authority on the Sāṃkhya.195 Some have tried to link the Gauḍapāda of the Bhāśya with the Gauḍapāda of the Māṇḍūkyakārikā, but, as Keith and others have pointed out, the philosophies are quite different.196 The only basis for a connection is the similarity of name which is obviously insufficient evidence. This commentary is perhaps the most useful, however, since it discusss the verses of the Kārikā in a simple, direct manner.
195. M. Winternitz, Geschichte der indischen Litteratur, III, op. cit., p. 453; and Edward Sachau, Alberuni's India, 1 (London: Kegan Paul, 1910), pp. 266-267.
196. Keith, The Sāṃkhya System, op. cit., p.85; Eliade, Yoga: Freedom and Immortality, op. cit., p. 370; and cf. Umesha Mishra, "Gauḍapādabhāṣya and Māṭharavṛtti," Allahabad University Series, VII (1931), pp. 371-386; And Amar Nath Ray, "The Māṇḍūkya Upaniṣad and the Karikas of Gauḍapāda," Indian Historial Quarterly, XIV (1938), pp. 564-569; and B.N. S. Krishnamurti, "New Light on the Gauḍapāda-Karikas," Review of Philosophy and Religion, Poona, II (1931) pp. 35-56. - ↑ 가 나 https://www.youtube.com/watch?v=CRb4OgPGlPM Gaudapadacharya गौडपादाचार्य Gauḍapādācārya Sanskrit Pronunciation. 2025년 8월 25일에 확인.
- ↑ https://www.howtopronounce.com/hindi/gaudapada Learn how to pronounce Gaudapada. 2025년 8월 24일에 확인.
- ↑ https://forvo.com/search/Gauḍapāda/ gaudapada [sa] 1 pronunciations. 2025년 8월 25일에 확인.
- ↑ https://www.howtopronounce.com/gaudapada Learn how to pronounce Gaudapada. 2025년 8월 24일에 확인.
- ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 너 더 러
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 96.
상키야철학에 의하면 無에서 有가 나올 수 없기 때문에 어떤 결과도 원인에 이미 내재하고 있어야 한다. 결과란 눈에 보이지는 않으나 잠재적으로 이미 원인에 존재하고 있던 것이 눈에 보이게 나타나는 것에 불과한 것이다. 이러한 견해를 印度哲學에서는 因中有果論 satkāryavāda이라 부른다. 즉 결과 kārya가 원인 kāraṇa 속에 이미 존재 sat한다고 하는 견해이며, 說一切有部와 같은 小乘佛敎나 냐야-바이쉐시카철학이 대표하는 因中無果論 asatkāryavāda과 대조를 이룬다. 因中有果論을 대표하는 철학 가운데서도 결과를 원인의 참다운 변형으로 보는 轉變說 pariṇāmavāda이 있는가 하면, 결과를 원인의 환상적 나타남으로 보는 假現說 vivartavāda의 인과론도 있다. 前者를 가장 잘 대표하는 것이 상키야철학이고 後者는 不二論的 베단타哲學에서 그 전형적인 예를 찾아 볼 수 있다. 예를 들어 말하자면, 전변설에 의할 것 같으면 진흙 안에 이미 항아리가 보이지 않는 형태이지만 존재하고 있고, 항아리는 진흙의 참다운 변형인 것이다. 반면에 假現說에 의할 것 같으면 진흙만이 유일한 실재이고 항아리는 거짓 나타남에 지나지 않는다는 것이다. - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=假現 DDB (Digital Dictionary of Buddhism). 2025년 10월 30일에 확인.
假現
Pronunciations
[py] jiǎxiàn
[wg] chia-hsien
[hg] 가현
[mc] gahyeon
[mr] kahyŏn
[kk] ケゲン
[hb] kegen
[qn] giả hiện
Basic Meaning: fabricated appearance
Senses:- Nominal appearance, provisional appearance. In buddha-body theory refers to the transformation and response bodies 化身, 應身. In Yogâcāra theory of cognition, refers to the fabricated nature 遍計所執性. [Charles Muller; source(s): Nakamura]
- Search SAT
- Search INBUDS Database
[Dictionary References]
Bukkyōgo daijiten (Nakamura) 297b - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=假現說&op=translate 구글 번역 2025년 10월 30일에 확인.
Chinese (Traditional): 假現說 Jiǎ xiàn shuō 쟈시앤 슈어
Chinese (Simplified): 假现说 Jiǎ xiàn shuō 쟈시앤 슈어
English: Hypothetical
Korean: 가정적인 - ↑ 가 나 다 라 마 https://www.wisdomlib.org/definition/vivartavada 2025년 10월 30일에 확인.
Vivartavada, Vivartavāda, Vivarta-vada: 5 definitions
In Hinduism
Ayurveda (science of life)
Vivartavada in Ayurveda glossary
Vivartavāda (विवर्तवाद):—The ideology of the Vedanta philosophy which believes that Brahma is only truth and others in the world are false
Source: gurumukhi.ru: Ayurveda glossary of terms
Languages of India and abroad
Sanskrit dictionary
Vivartavada in Sanskrit glossary
Vivartavāda (विवर्तवाद).—the doctrine of the Vedāntins that the visible world is illusory and Brahman alone is the real entity.
Derivable forms: vivartavādaḥ (विवर्तवादः).
Vivartavāda is a Sanskrit compound consisting of the terms vivarta and vāda (वाद).
Source: DDSA: The practical Sanskrit-English dictionary
Vivartavāda (विवर्तवाद) as mentioned in Aufrecht’s Catalogus Catalogorum:—vedānta. Bd. 666.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Vivartavāda (विवर्तवाद):—[=vi-varta-vāda] [from vi-varta > vi-vṛt] m. a method of asserting the Vedānta doctrine (maintaining the development of the Universe from Brahma as the sole real entity, the phenomenal world being held to be a mere illusion or Māyā; cf. pariṇāma-vādā), [Madhusūdana]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ 가 나 https://sanskritdictionary.com/?iencoding=iast&q=vivarta&lang=sans&action=Search 2025년 10월 30일에 확인.
vivarta illusion CC Adi 7.122
vivarta-vāda the theory of illusion CC Madhya 25.41 - ↑ 가 나 다 https://en.wikipedia.org/wiki/Vivartavada 2025년 10월 30일에 확인.
Vivartavada is an Advaita Vedanta theory of causation, postulated by post-Shankara Advaita advaitins,[1] regarding the universe as an "illusory transformation" of Brahman.[2]
Etymology
The Sanskrit word vivarta (विवर्त) means alteration, modification, change of form, altered condition or state. The term, vivartavada is derived from the word vivarta.[web 1]
Meaning
All schools of Vedānta subscribe to the theory of Satkāryavāda,[web 2] which means that the effect is pre-existent in the cause. But there are different views on the origination of the empirical world from Brahman. Parinamavada is the idea that the world is a real transformation (parinama) of Brahman.[3] Vivartavada is the idea that
the world is merely an unreal manifestation (vivarta) of Brahman. Vivartavada states that although Brahman appears to undergo a transformation, in fact no real change takes place. The myriad of beings are unreal manifestation, as the only real being is Brahman, that ultimate reality which is unborn, unchanging, and entirely without parts.[3]
The Brahma Sutras, the ancient Vedantins, most sub-schools of Vedānta,[3][web 2] as well as Samkhya argue for parinamavada.[web 2] The "most visible advocates of Vivartavada," states Nicholson, are the Advaitins, the followers of Shankara.[3] "Although the world can be described as conventionally real," adds Nicholson, "the Advaitins claim that all of Brahman's effects must ultimately be acknowledged as unreal before the individual self can be liberated."[web 2]
Yet, scholars disagree on whether Adi Shankara and his Advaita system explain causality through parinamavada or through vivartavada.[web 2][3][4] Scholars such as Hajime Nakamura and Paul Hacker state that Adi Shankara does not advocate Vivartavada and that his explanations are "remote from any connotation of illusion." According to these scholars, it was the 13th century scholar Prakasatman who gave a definition to Vivarta and it is Prakasatman's theory that is sometimes misunderstood as Adi Shankara's position.[4][note 1] Andrew Nicholson concurs with Hacker and other scholars, adding that the vivarta-vada isn't Shankara's theory, that Shankara's ideas appear closer to parinama-vada, and that the vivarta explanation likely emerged gradually in Advaita subschool later.[web 2][note 2]
Rejection
Vijnanabhiksu portrays casual relation as having three terms: unchangeable locus cause, changeable locus cause and effect. The locus cause is inseparable from and does not inhere in the changeable cause and the effect.[7]
The Pratyabhijna philosophy of Somananda refutes the Arambhvada (the 'Realistic view' of the Nyaya-Vaisesika), the Parinamavada (the theory of Transformation of the Sankhya-Yoga) and the Vivartavada (the theory of Manifestation of the Advaita), by postulating the theory of Svatantryavada (the 'Universal voluntarism') which states that it is due to the sovereignty of God’s Will that Effect evolves from Cause.[8]
Whereas Ramanuja accepts Prakrti as the material cause but Madhava rejects this contention since material cause does not mean that which controls and superintends; Madhava also rejects the Vivartavada because it does not accept any effect that has got to be accounted for.[9] In his philosophy of pure non-dualism (Shuddhadvaita), Vallabhacharya also does not support 'vivartavada' and propounds that Maya (or the 'Jagat') is real and is only a power of Brahman who himself manifests, of his own will, as Jiva and the world[10] and there is no transformation of Brahman in doing so, just as a gold ornament still remains gold only. Shuddhadvaita is also therefore known as ‘Avikṛta Pariṇāmavāda’ (Unmodified transformation).[11]
[1] King, Richard (1999), Indian philosophy: an introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-87840-756-1, p. 221.
[2] King, Richard (1999), Indian philosophy: an introduction to Hindu and Buddhist thought, Edinburgh University Press, ISBN 0-87840-756-1, p. 220.
[3] Nicholson, Andrew J. (2010), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, p. 27.
[4] Mayeda, Sengaku (2006), "An Introduction to the Life and Thought of Sankara", in Mayeda, Sengaku (ed.), A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara, Motilal Banarsidass, ISBN 978-8120827714, pp. 25–27.
[5] Hugh Nicholson (2011). Comparative Theology and the Problem of Religious Rivalry. Oxford University Press. ISBN 978-0-19-977286-5., pp. 266 note 20, 167–170.
[6] Hugh Nicholson (2011). Comparative Theology and the Problem of Religious Rivalry. Oxford University Press. ISBN 978-0-19-977286-5., p. 266 note 21.
[7] Andrew J. Nicholson. Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. p. 48.
[8] Krishan Lal Kala (1985). The Literary Heritage of Kashmir. Mittal Publications. p. 278.
[9] Chen-chi Chang (1991). A Treasury of Mahayana Sutras. Motilal Banarsidass publishers. p. 246. ISBN 9788120809369.
[10] Devarshi Ramanath Shastri, “Shuddhadvaita Darshan (Vol.2)”, Published by Mota Mandir, Bhoiwada, Mumbai, India, 1917.
[11] “Brahmavād Saṅgraha”, Pub. Vaishnava Mitra Mandal Sarvajanik Nyasa, Indore, India, 2014.
[web 1] "Sanskrit dictionary". Spokensanskrit.de.
[web 2] Internet Encyclopedia of Philosophy, Bhedābheda Vedānta
[note 1] According to Hugh Nicholson, "the definitive study on the development of the concept of vivarta in Indian philosophy, and in Advaita Vedanta in particular, remains Hacker's Vivarta.[5] To Shankara, the word maya has hardly any terminological weight.[6]
[note 2] Compare the misunderstanding of Yogacharas concept of vijñapti-mātra, 'representation-only', as 'consciousness-only'. - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=結果&op=translate 구글 번역 2025년 10월 26일에 확인.
Chinese (Traditional): 結果 Jiéguǒ 지에꾸어
Chinese (Simplified): 结果 Jiéguǒ 지에꾸어
English: result
Korean: 결과 - ↑ 가 나 다 라 마 https://www.wisdomlib.org/definition/karya 2025년 10월 26일에 확인.
Sanskrit dictionary
Karya in Sanskrit glossary
Kārya (कार्य).—pot. p. [kṛ-karmaṇi ṇyat] What ought to be done, made, performed, effected &c. कार्या सैकतलीनहंसमिथुना स्रोतोवहा मालिनी (kāryā saikatalīnahaṃsamithunā srotovahā mālinī) Ś.6.17; साक्षिणः कार्याः (sākṣiṇaḥ kāryāḥ) Manusmṛti 8.61; so दण्डः, विचारः (daṇḍaḥ, vicāraḥ) &c.
-ryam 1 (a) Work, action, act, affair, business; कार्यं त्वया नः प्रतिपन्नकल्पम् (kāryaṃ tvayā naḥ pratipannakalpam) Kumārasambhava 3.14; Manusmṛti 5.15. (b) A matter, thing.
2) Duty; अभिचैद्यं प्रतिष्ठासुरासी- त्कार्यद्वयाकुलः (abhicaidyaṃ pratiṣṭhāsurāsī- tkāryadvayākulaḥ) Śiśupālavadha 2.1.
3) Occupation, enterprize, emergent business.
4) A religious rite or performance.
5) A motive, object, purpose; कार्यमत्र भविष्यति (kāryamatra bhaviṣyati) Pañcatantra (Bombay) 2.7 (v. l.); 116; Śiśupālavadha 2.36; H.4.61.
6) Want, need, occasion, business (with instr.); किं कार्यं भवतो हृतेन दयिता- स्नेहस्वहस्तेन मे (kiṃ kāryaṃ bhavato hṛtena dayitā- snehasvahastena me) V.2.2; तृणेन कार्यं भवतीश्वराणाम् (tṛṇena kāryaṃ bhavatīśvarāṇām) Pañcatantra (Bombay) 1.71, 4.27; Amaruśataka 73.
7) Conduct, deportment.
8) A law-suit, legal business, dispute &c.; बहिर्निष्क्रम्य ज्ञायतां कः कः कार्यार्थीति (bahirniṣkramya jñāyatāṃ kaḥ kaḥ kāryārthīti) Mṛcchakaṭika 9; Manusmṛti 8.43.
9) An effect, the necessary result of a cause (opp. kāraṇa).
1) (In Gram.) Operation; विभक्तिकार्यम् (vibhaktikāryam) declension.
11) The denouement of a drama; कार्योपक्षेपमादौ तनुमपि रचयन् (kāryopakṣepamādau tanumapi racayan) Mu.4.3.
12) Healthiness (in medicine).
13) Origin.
14) A body; कार्याश्रयिणश्च कललाद्याः (kāryāśrayiṇaśca kalalādyāḥ) (kāryaṃ śarīram) Sāṃkhyakārikā 43. [cf. Germ. kāra; Pers. kār; Prāk. kajja; Mar. kāja]
Source: DDSA: The practical Sanskrit-English dictionary
Kārya (कार्य) or Kāryya.—mfn.
(-ryaḥ-ryā-ryaṃ) 1. To be done. 2. What ought to be done, fit, right. n.
(-ryaṃ) 1. Cause, origin. 2. Motive, object. 3. Effect, result of a cause. 4. Affair, business. 5. Law-suit, dispute. 6. The denouncement of a drama. 7. In grammar, an adjunct, either as an affix, augment or substitude. E. kṛñ to do, and ṇyat aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Kārya (कार्य).—I. ptcple. of the fut. pass. of 1. kṛ, cf. kṛ. 1. What ought to be made, to be done, etc., [Mānavadharmaśāstra] 3, 248; superl. kāryatama, That which must be done first, [Rāmāyaṇa] 5, 77, 16. 2. With an instr. To be used; use, [Pañcatantra] i. [distich] 81 (tṛṇena kāryaṃ bhavatīśvarāṇām, kings use a blade of grass); with na, No use, [Rāmāyaṇa] 1, 30, 5 (we do not care for possessing the earth); 2, 21, 60 (I am indifferent to life and joy). Ii. n. 1. Intention, [Rāmāyaṇa] 1, 18, 15. 2. Duty, [Mānavadharmaśāstra] 3, 80. 3. Service, [Mānavadharmaśāstra] 10, 47. 4. Business, [Mānavadharmaśāstra] 9, 299; affairs, 7, 59. 5. A law-suit, 8, 43. 6. Effect, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 207, 22.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Kārya (कार्य).—[adjective] to be done etc. (v. 1 kṛ). [neuter] affair, duty, business, work, matter; lawsuit, dispute; an operation in grammar; effect, result; purpose, object. kiṃ kāryam to what purpose? na kāryamasmākam we have no business with or need of ([instrumental]).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Kārya (कार्य):—mfn. ([future] [past participle] √1. kṛ), to be made or done or practised or performed, practicable, feasible, [Atharva-veda iii, 24, 5; Taittirīya-saṃhitā; Manu-smṛti] etc.
2) to be imposed (as a punishment), [Manu-smṛti viii, 276 & 285]
3) to be offered (as a libation), [Manu-smṛti] etc.
4) proper to be done, fit, right
5) to be caused to do, [Naiṣadha-carita]
6) ([from] √krt-) to be bought (?), [Maitrāyaṇī-saṃhitā]
7) n. work or business to be done, duty, affair, [Manu-smṛti; Mahābhārata] etc.
8) a religious action or performance, [Manu-smṛti] etc.
9) occupation, matter, thing, enterprise, emergency, occurrence, crisis
10) conduct, deportment
11) occasion, need (with inst. e.g. tṛṇena kāryam, there is need of a straw; na bhūmyā kāryam asmākam, we have no business with the earth, [Rāmāyaṇa i, 13, 50])
12) lawsuit, dispute
13) an operation in grammar (e.g. sthāny-āśrayaṃ kāryam, an operation resting on the primitive form as opposed to the ādeśa, or substitute), [Kāśikā-vṛtti on Pāṇini]
14) an effect, result, [Mahābhārata; Sāṃkhyakārikā; Vedāntasāra]
15) motive, object, aim, purpose (e.g. kiṃ kāryam, for what purpose? wherefore?), [Manu-smṛti; Rāmāyaṇa] etc.
16) cause, origin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
17) the denouement of a drama, [Sāhitya-darpaṇa]
18) Kāryā (कार्या):—[from kārya] f. (= kārī, rikā), Name of a plant, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Kārya (कार्य):—(ryyaḥ) 1. n. Cause; affair. a. That ought to be done.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ 가 나 https://sanskritdictionary.com/scans/monierwilliams/mw0276.jpg कार्य kārya. 2025년 10월 26일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/karya Learn how to pronounce Karya. 2025년 10월 26일에 확인.
- ↑ 가 나 https://en.wikipedia.org/wiki/Karya 2025년 10월 26일에 확인.
Karya may refer to:- Karya (Arcadia), a town of ancient Arcadia, Greece
- Karya Köse (born 1997), Turkish female water polo player
- Karya, Larissa, a municipal unit in Larissa regional unit, Greece
- Karya, Lefkada, a municipal unit on Lefkada island, Greece
- Kārya, cause and effect in Advaita Vedanta
- ↑ https://www.howtopronounce.com/karya Learn how to pronounce Karya. 2025년 10월 26일에 확인.
- ↑ 가 나 다 라 마 바 사 아 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 91-92.
그러나 기원전 약 200년부터는 종래에 바라문의 전통 內에서 여러가지 흐름을 형성하여 오던 사상들이 각기 獨自的인 學派를 이루게 되었으며 이들은 자기들의 哲學的 見解들을 간략하게 집약하여 진술하는 經 sūtra이라는 문헌을 산출하게 되었다. 이 經들은 각 학파의 根本經典이 되었으며, 그 내용이 너무 간결하고 난해하기 때문에 자연히 그에 대한 註釋書인 疏 bhāṣya와 이 疏의 내용을 체계화하여 다루는 論 prakaraṇa이 씌어지게 되었다. - ↑ Sutra Pronunciation Sanskrit सूत्र sūtra. 2025년 8월 11일에 확인.
- ↑ How to say formula in Sanskrit | How to pronounce Sūtra - with meaning - Easy to learn. 2025년 8월 11일에 확인.
- ↑ https://en.wikipedia.org/wiki/Sutra 2025년 8월 11일에 확인.
Sutra (Sanskrit: सूत्र, romanized: sūtra, lit. 'string, thread') in Indian literary traditions refers to an aphorism or a collection of aphorisms in the form of a manual or, more broadly, a condensed manual or text. Sutras are a genre of ancient and medieval Indian texts found in Hinduism, Buddhism and Jainism. - ↑ 가 나 다 라 마 바 사 아
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 95.
상키야철학은 佛敎와 같이 세계를 苦로 보며, 이 苦를 극복하려는 데에 철학적 사유의 주목적이 있다. 또한 그 세계관에 있어서도 불교와 같이 요가의 체험에 기초한 心理學的인 世界觀, 즉 인간의 심리현상의 관찰을 중심하여 세계를 파악하려는 경향이 짙으며, 一元論的인 세계해석을 피하고 있다. 그러나 동시에 상키야철학은 불교에서는 인정하지 않고 있는 인간의 영원한 自我, 즉, 푸루샤(精神 : puruṣa)라는 실재를 인정하고 있으며, 이 점에서 佛敎와 결정적인 차이를 보이고 있다. 상키야철학은 세계의 모든 존재를 精神 puruṣa과 物質 prakṛti이라는 두 개의 형이상학적 원리로서 설명한다. 따라서 이 두 개념을 바로 이해하면 상키야철학의 근본을 파악하게 되는 것이다. - ↑ 가 나 https://www.wisdomlib.org/definition/duhkha 2025년 9월 17일에 확인.
1) Duḥkha (दुःख):—1. duḥkha mfn. (according to grammarians properly written duṣ-kha and said to be from dus and kha cf. su-kha; but more probably a Prākritized form for duḥ-stha q.v.) uneasy, uncomfortable, unpleasant, difficult, [Rāmāyaṇa; Harivaṃśa] ([Comparative degree] -tara, [Mahābhārata; Rāmāyaṇa])
2) n. (ifc. f(ā). ) uneasiness, pain, sorrow, trouble, difficulty, [Śatapatha-brāhmaṇa xiv, 7, 2, 15; Manu-smṛti; Mahābhārata] etc. (personified as the son of Naraka and Vedanā, [Viṣṇu-purāṇa])
3) n. [impersonal or used impersonally] it is difficult to or to be ([infinitive mood]with an [accusative] or [nominative case] [Rāmāyaṇa vii, 6, 38; Bhagavad-gītā v, 6])
4) duḥkham -√as, to be sad or uneasy, [Ratnāvalī iv, 19/20]
5) -√kṛ, to cause or feel pain, [Yājñavalkya ii, 218; Mahābhārata xii, 5298.]
6) 2. duḥkha [Nominal verb] [Parasmaipada] khati, to pain, [Saddharma-puṇḍarīka]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
- ↑ 가 나 https://en.wikipedia.org/wiki/Samkhya#Buddhist_and_Jainist_influences 2025년 9월 16일에 확인.
Jainism was re-organised in 9th century BCE and Buddhism had developed in eastern India by the 5th century BCE. It is probable that these schools of thought and the earliest schools of Samkhya influenced each other.[121] According to Burely, there is no evidence that a systematic samkhya-philosophy existed prior to the founding of Buddhism and Jainism, sometime in the 5th or 4th century BCE.[122] A prominent similarity between Buddhism and Samkhya is the greater emphasis on suffering (dukkha) as the foundation for their respective soteriological theories, than other Indian philosophies.[121] However, suffering appears central to Samkhya in its later literature, which likely suggests a Buddhist influence. Eliade, however, presents the alternate theory that Samkhya and Buddhism developed their soteriological theories over time, benefiting from their mutual influence.[121]
[121] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, ISBN 81-208-0503-8 [first edition, 1968; second revised edition, 1979], pp. 91–93
[122] Burley, Mikel (2006), Classical Samkhya And Yoga: The Metaphysics Of Experience, Taylor & Francis, ISBN 978-0-415-39448-2, p. 16. - ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Duḥkha#Hinduism 2025년 9월 18일에 확인.
Hinduism
In Hinduism, duḥkha encompasses many meanings such as the phenomenological senses of pain and grief, a deep-seated dissatisfaction with the limitations of worldly existence, and the devastation of impermanence.[34]
In Hindu scriptures, the earliest Upaniṣads — the Bṛhadāraṇyaka and the Chāndogya — in all likelihood predate the advent of Buddhism.[note 9] In these scriptures of Hinduism, the Sanskrit word duḥkha (दुःख) appears in the sense of "suffering, sorrow, distress", and in the context of a spiritual pursuit and liberation through the knowledge of Atman ('essence').[5][6][35]
The concept of sorrow and suffering, and self-knowledge as a means to overcome it, appears extensively with other terms in the pre-Buddhist Upanishads.[36] The term Duhkha also appears in many other middle and later post-Buddhist Upanishads such as the verse 6.20 of Shvetashvatara Upanishad,[37] as well as in the Bhagavad Gita, all in the contexts of moksha and bhakti.[38][note 10]
The term also appears in the foundational Sutras of the six schools of Hindu philosophy, such as the opening lines of Samkhya karika of the Samkhya school.[40][41] The Samkhya school identifies three types of suffering.[42] The Yoga Sutras of Patanjali state that "for one who has discrimination, everything is suffering" (duḥkham eva sarvaṁ vivekinaḥ).[43]
Some of the Hindu scripture verses referring to duhkha are:Hindu Scripture Sanskrit English Bṛhadāraṇyaka Upaniṣad (Verse 4.4.14) ihaiva santo 'tha vidmas tad vayaṃ na ced avedir mahatī vinaṣṭiḥ
ye tad vidur amṛtās te bhavanty athetare duḥkham evāpiyanti[44]While we are still here, we have come to know it [ātman]. If you've not known it, great is your destruction.
Those who have known it – they become immortal. As for the rest – only suffering awaits them.[5]Chāndogya Upaniṣad (Verse 7.26.2) na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām
sarvaṃ ha paśyaḥ paśyati sarvam āpnoti sarvaśaḥ[45]When a man rightly sees, he sees no death, no sickness or distress.[note 11]
When a man rightly sees, he sees all, he wins all, completely.[47][note 12]Bhagavad Gita (Verse 2.56) duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyateOne whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.[48] Bhagavad Gita (Verse 8.15) mām upetya punar janma duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥReaching me, these great souls never again experience birth in this temporal abode of misery, for they have attained the ultimate perfection.[49] [5] Brihadaranyaka Upanishad 4 April 2014, trans. Patrick Olivelle (1996), p. 66.
[6] Paul Deussen (1980). Sixty Upaniṣads of the Veda, Vol. 1. Motilal Banarsidass (Reprinted). pp. 482–485, 497. ISBN 978-81-208-1468-4.
[34] Grebe, Matthias; Grössl, Johannes (13 July 2023). T&T Clark Handbook of Suffering and the Problem of Evil. Bloomsbury Publishing. p. 559. ISBN 978-0-567-68245-1.
[35] Robert Hume, Chandogya Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 261-262
[36] Paul Deussen (1980). Sixty Upaniṣads of the Veda, Vol. 1. Motilal Banarsidass (Reprinted). pp. 112, 161, 176, 198, 202–203, 235, 455, etc. ISBN 978-81-208-1468-4.
[37] Paul Deussen (1980). Sixty Upaniṣads of the Veda, Vol. 1. Motilal Banarsidass (Reprinted). p. 326. ISBN 978-81-208-1468-4.
[38] Paul Deussen (1980). Sixty Upaniṣads of the Veda, Vol. 1. Motilal Banarsidass (Reprinted). p. 305. ISBN 978-81-208-1468-4.
[39] Sargeant, Winthrop (2009), The Bhagavad Gita, SUNY Press.
[40] Original Sanskrit: Samkhya karika Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives;
Second Translation (Verse 1): Ferenc Ruzsa (1997), The triple suffering - A note on the Samkhya karika, Xth World Sanskrit Conference: Bangalore, University of Hungary, Budapest;
Third Translation (all Verses): Samkhyakarika of Iswara Krishna John Davis (Translator), Trubner, London, University of Toronto Archives
[41] Samkhya karika by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press
[42] Gächter, Othmar (1998). "Evil and Suffering in Hinduism". Anthropos. 93 (4/6): 393–403. ISSN 0257-9774. JSTOR 40464839.
[43] Bryant, Edwin (2009). The Yoga Sutras of Patanjali. North Point Press. p. 302. ISBN 978-0865477360.
[44] Brihadaranyaka Upanishad, Retrieved 16 May 2016 from "SanskritDocuments.Org" at Brihadaranyaka IV.iv.14, Original: इहैव सन्तोऽथ विद्मस्तद्वयं विद्मस् तद् वयम्न चेदवेदिर्महती विनष्टिः । ये तद्विदुरमृतास्ते भवन्त्य् अथेतरे दुःखमेवापियन्ति ॥ १४ ॥
[45] Chandogya Upanishad 7,26.2. Retrieved 16 May 2016 from Wikisource छान्दोग्योपनिषद् ४ ॥ षड्विंशः खण्डः ॥, Quote: तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताँ सर्वँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति ।
[46] Chandogya Upanishad 7.26.2, Max Muller (Translator), Oxford University Press, page 124
[47] Chandogya Upanishad 7.26.2, trans. Patrick Olivelle (1996), p. 166.
[48] Mukundananda, Swami. "BG 2.56: Chapter 2, Verse 56 – Bhagavad Gita, The Song of God – Swami Mukundananda". www.holy-bhagavad-gita.org. Retrieved 21 March 2024.
[49] B.V. Tripurari, Swami. "BG 8.15: Chapter 8, Verse 15 – Bhagavad Gita, Its Feeling and Philosophy – Swami B.V. Tripurari" (PDF). www.swamitripurari.com. Retrieved 16 April 2024.
[note 9] See, e.g., Patrick Olivelle (1996), Upaniṣads (Oxford: Oxford University Press), ISBN 978-0-19-283576-5, p. xxxvi: "The scholarly consensus, well-founded I think, is that the Bṛhadāraṇyaka and the Chāndogya are the two earliest Upaniṣads.... The two texts as we have them are, in all likelihood, pre-Buddhist; placing them in the seventh to sixth centuries BCE may be reasonable, give or take a century or so."
[note 10] See Bhagavad Gita verses 2.56, 5.6, 6.22-32, 8.15, 10.4, 13.6-8, 14.16, 17.9, 18.8, etc;[39]
[note 11] Max Muller translates Duḥkhatām in this verse as "pain".[46]
[note 12] This statement is comparable to the Pali Canon's Dhammacakkappavattana Sutta (SN 56.11) where sickness and death are identified as examples of dukkha. - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 너 더 러 머 https://en.wikipedia.org/wiki/Duḥkha#Translation 2025년 9월 18일에 확인.
Translation
The literal meaning of duḥkha, as used in a general sense is "suffering" or "painful."[note 4] Its exact translation depends on the context.[note 5] Contemporary translators of Buddhist texts use a variety of English words to convey the aspects of dukh. Early Western translators of Buddhist texts (before the 1970s) typically translated the Pali term dukkha as "suffering." Later translators have emphasized that "suffering" is a too limited translation for the term duḥkha, and have preferred to either leave the term untranslated,[15] or to clarify that translation with terms such as anxiety, distress, frustration, unease, unsatisfactoriness, not having what one wants, having what one doesn't want, etc.[19][20][21][note 6] In the sequence "birth is painful," dukhka may be translated as "painful."[22] When related to vedana, "feeling," dukkha ("unpleasant," "painful") is the opposite of sukkha ("pleasure," "pleasant"), yet all feelings are dukkha in that they are impermanent, conditioned phenomena, which are unsatisfactory, incapable of providing lasting satisfaction.[citation needed] The term "unsatisfactoriness" then is often used to emphasize the unsatisfactoriness of "life under the influence of afflictions and polluted karma."[23][24][25][26][27][a]
[15] Walpola Rahula (2007), What the Buddha Taught, Grove Press, Kindle Edition, Kindle Locations 542-550.
[19] Walpola Rahula (2007), What the Buddha Taught, Grove Press, Kindle Edition, Kindle locations 524-528.
[20] Prebish, Charles (1993), Historical Dictionary of Buddhism, The Scarecrow Press, ISBN 0-8108-2698-4.
[21] Keown, Damien (2003), Dictionary of Buddhism, Oxford University Press, ISBN 0-19-860560-9.
[22] Harvey, Peter (2013). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. ISBN 978-1-136-78336-4., p. 30.
[23] Dalai Lama (1998), The Four Noble Truths, Thorsons, p. 38.
[24] Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press, p. 61.
[25] Smith, Huston; Novak, Philip (2009), Buddhism: A Concise Introduction, HarperOne, Kindle Edition, Kindle location 2769.
[26] Keown, Damien (2000), Buddhism: A Very Short Introduction, Oxford University Press, Kindle Edition, Kindle Locations 932-934.
[27] Bhikkhu Bodhi (2011), The Noble Eightfold Path: Way to the End of Suffering, Independent Publishers Group, Kindle Edition, p. 6.
[a] Unsatisfactory:- Analayo (2013), Satipaṭṭhāna: The Direct Path to Realization: "Dukkha is often translated as “suffering”. Suffering, however, represents only one aspect of dukkha, a term whose range of implications is difficult to capture with a single English word [...] In order to catch the various nuances of “dukkha”, the most convenient translation is “unsatisfactoriness”, though it might be best to leave the term untranslated."
- Gombrich, How Buddhism Began: "The first Noble Truth is the single word dukkha, and it is explicated to mean that everything in our experience of life is ultimately unsatisfactory";
- Dalai Lama, Thubten Chodron, Approaching the Buddhist Path, p.279 note 2: "Duhkha (P. dukkha) is often translated as "suffering," but this translation is misleading. Its meaning is more nuanced and refers to all unsatisfactory states and experiences, many of which are not explicitly painful. While the Buddha says that life under the influence of afflictions and polluted karma is unsatisfactory, he does not say that life is suffering."
- Roderick Bucknell, Martin Stuart-Fox, The Twilight Language, p.161: "Thus dukkha at the most subtle level appears to refer to a normally unperceived unsatisfactory quality";
- Gombrich, What the Buddha Thought, p.10: "there has been a lot of argument over how to translate the word dukkha; and again, the choice of translation must depend heavily on the context. But what is being expressed is that life as we normally experience it is unsatisfactory."
[note 4] Harvey, Peter (2013). The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism. Routledge. ISBN 978-1-136-78336-4., p. 30): ""suffering" is an appropriate translation only in a general, inexact sense [...] In the passage on the first True Reality, dukkha in "birth is dukkha" is an adjective [...] The best translation here is by the English adjective "painful," which can apply to a range of things."
[note 5] Gombrich, What the Buddha Thought, p.10: "there has been a lot of argument over how to translate the word dukkha; and again, the choice of translation must depend heavily on the context.
[note 6] Contemporary translators have used a variety of English words to translate the term duḥkha; translators commonly use different words to translate aspects of the term. For example, duḥkha has been translated as follows in many contexts:- Suffering (Harvey, Williams, Keown, Anderson, Gombrich, Thich Nhat Hanh, Ajahn Succito, Chogyam Trungpa, Rupert Gethin, Dalai Lama, et al.)
- Pain (Harvey, Williams, Keown, Anderson, Huxter, Gombrich, et al)
- Unsatisfactoriness (Dalai Lama, Bhikkhu Bodhi, Rupert Gethin, et al.)
- Stress (Thanissaro Bhikkhu: Dhammacakkappavattana Sutta, Anuradha Sutta bottom)
- Sorrow
- Anguish
- Affliction (Brazier)
- Dissatisfaction (Pema Chodron, Chogyam Trunpa)
- Distress (Walpola Rahula)
- Frustration (Dalai Lama, Four Noble Truths, p. 38)
- Misery
- Anxiety (Chogyam Trungpa, The Truth of Suffering, pp. 8–10)
- Uneasiness (Chogyam Trungpa)
- Unease (Rupert Gethin)
- Unhappiness
- ↑ https://en.dict.naver.com/#/search?query=affliction 네이버 영어사전. 2025년 9월 18일에 확인.
affliction 미국∙영국 [əˈflɪkʃn] 미국식 [əˈflɪkʃn]
명사 격식 고통, 고통의 원인
옥스퍼드 영한사전 - ↑ https://en.dict.naver.com/#/entry/enko/c50d0c401968480ab373b55ef2aa909b 네이버 영어사전. 2025년 10월 6일에 확인.
af·flic·tion
발음 미국∙영국 [ əˈflɪkʃn ] 미국식 [ əˈflɪkʃn ]
명사
1. U, C
고통, 고뇌(distress), 고난, 고생, 불행; 고통의 원인, 재앙, 박해.
YBM 올인올 영한사전 - ↑ https://www.merriam-webster.com/dictionary/affliction Merriam-Webster Dictionary. 2025년 9월 20일에 확인.
affliction
noun
af·flic·tion ə-ˈflik-shən
1: a cause of persistent pain or distress
a mysterious affliction
2: great suffering
felt empathy with their affliction
3: the state of being afflicted by something that causes suffering
her affliction with polio
Synonyms
distress
agony
misery
pain
anguish
discomfort
Examples of affliction in a Sentence
She lost her sight and is now learning to live with her affliction.
He died from a mysterious affliction. - ↑ https://www.dictionary.com/browse/affliction 2025년 9월 24일에 확인.
affliction
[uh-flik-shuhn] / əˈflɪk ʃən /
noun
1. a state of pain, distress, or grief; misery.
They sympathized with us in our affliction.
Antonyms: solace, comfort, relief
2. a cause of mental or bodily pain, as sickness, loss, calamity, or persecution.
Synonyms: disaster, catastrophe, calamity, tribulation, trouble, mishap
Word History and Origins
Origin of affliction
First recorded in 1300–50; Middle English affliccioun, from Latin afflīctiōn-, stem of afflīctiō; equivalent to afflict + -ion
Synonym Study
Affliction, adversity, misfortune, trial refer to an event or circumstance that is hard to bear. A misfortune is any adverse or unfavorable occurrence: He had the misfortune to break his leg. Affliction suggests not only a serious misfortune but the emotional effect of this: Blindness is an affliction. Adversity suggests a calamity or distress: Job remained patient despite all his adversities. Trial emphasizes the testing of one's character in undergoing misfortunes, trouble, etc.: His son's conduct was a great trial to him.
When To Use
What is affliction?
Affliction refers to a negative state that could include pain, suffering, or grief, as in The servants watched over the manor while the duke was in a state of affliction following his son’s death.Affliction can also refer to something that causes mental or bodily pain, such as disease or misfortune, as in The captain was bedridden due to a mysterious affliction that the doctor couldn’t identify. Affliction is used similarly to words like adversity, misfortune, and trial, which also describe things that cause suffering or pain. Unlike these words, though, affliction is often used to describe something specifically forced on a person that causes serious emotional effects in addition to other suffering.Example: The man lost his hearing during the accident but has since learned to live with his affliction. - ↑ https://www.collinsdictionary.com/dictionary/english/affliction 2025년 9월 25일에 확인.
affliction
(əflɪkʃən)
Word forms: afflictions
variable noun
An affliction is something which causes physical or mental suffering.
[formal]
Hay fever is an affliction which arrives at an early age.
...the afflictions of modern society.
Synonyms: misfortune, suffering, trouble, trial
Collins COBUILD Advanced Learner’s Dictionary. Copyright © HarperCollins Publishers - ↑ https://www.collinsdictionary.com/dictionary/english/affliction 2025년 9월 25일에 확인.
affliction
in American English
(əˈflɪkʃən)
noun
Origin: ME affliccion < OFr affliction < L afflictio
1. an afflicted condition; pain; suffering
2. anything causing pain or distress; calamity
SYNONYMY NOTE:
affliction implies pain, suffering, or distress imposed by illness, loss, misfortune, etc.; trial suggests suffering that tries one's endurance, but in a weaker sense refers to annoyance that tries one's patience; tribulation describes severe affliction continuing over a long and trying period; misfortune is applied to a circumstance or event involving adverse fortune and to the suffering or distress occasioned by it
Webster’s New World College Dictionary, 5th Digital Edition. Copyright © 2025 HarperCollins Publishers. - ↑ https://dictionary.cambridge.org/dictionary/english/affliction Cambridge Dictionary. 2025년 9월 20일에 확인.
affliction
noun [ C or U ] formal
uk /əˈflɪk.ʃən/ us /əˈflɪk.ʃən/
something that makes you suffer:
Malnutrition is one of the common afflictions of the poor.
(Definition of affliction from the Cambridge Advanced Learner's Dictionary & Thesaurus © Cambridge University Press)
Examples of affliction
Of course, the nature of the afflictions required measures for the security of both the patients and their community.
From the Cambridge English Corpus
The implication is that a father's realisation that he was the cause of his son's affliction might induce him to repent.
From the Cambridge English Corpus
This 'affliction' is evident to all those affected, no special surveys or measurements are required.
From the Cambridge English Corpus
A greater affliction is ' the apathy that derives from the lack of commitment to the civic public realm ' (p. 96).
From the Cambridge English Corpus - ↑ https://en.wiktionary.org/wiki/affliction 2025년 10월 6일에 확인.
affliction
English
Etymology
From Middle English affliction, affliccioun, from Old French afliction, borrowed from Latin afflīctiōnem, from affligere, whence English afflict. Pronunciation- IPA: /əˈflɪk.ʃən/
- Rhymes: -ɪkʃən
- Hyphenation: af‧flic‧tion
Noun
affliction (countable and uncountable, plural afflictions)- A state of pain, suffering, distress or agony.
- Something which causes pain, suffering, distress or agony.
- ↑ https://www.merriam-webster.com/thesaurus/affliction 2025년 10월 7일에 확인.
affliction
noun
ə-ˈflik-shən
1 as in distress
a state of great suffering of body or mind
she listened with deep affliction as her daughter told her about the latest trouble she was in
Synonyms & Similar Words
distress agony misery pain anguish discomfort torment tribulation torture woe sorrow excruciation hurt travail pang sadness hardship rack difficulty strait(s) heartbreak trouble danger unhappiness emergency heartache ache crucible cross joylessness trial soreness jeopardy stitch twinge pinch rigor asperity throe smarting
Antonyms & Near Antonyms
comfort relief consolation solace alleviation ease security peace assuagement well-being
2 as in sorrow
deep sadness especially for the loss of someone or something loved
felt such great affliction over the destruction of the beautiful old home
Synonyms & Similar Words
sorrow anguish grief heartbreak agony pain heartache suffering woe guilt sorrowfulness distress misery dolor melancholy depression remorse despair torment shame sorriness oppression regret unhappiness wretchedness dejection dolefulness gloom blues gloominess dreariness melancholia despondency miserableness joylessness heartsickness glumness desolation contrition dumps doldrums forlornness downheartedness despondence desolateness rue self-reproach woefulness disconsolateness blue devils self-pity dispiritedness mopes
Antonyms & Near Antonyms
joy pleasure cheerfulness ecstasy happiness rapture delight exultation bliss glee elation gladness exuberance blessedness euphoria felicity joyousness joyfulness jubilation mirth exhilaration cheeriness cheer gayety humor merriment gayness gaiety merrymaking optimism jollity joviality blissfulness gleefulness lightheartedness enjoyment hopefulness elatedness mirthfulness rapturousness gladsomeness content contentment sunniness contentedness
3 as in curse
a source of harm or misfortune
alcohol has been his affliction ever since he took his first drink at the age of 12
Synonyms & Similar Words
curse nemesis bane threat scourge menace danger hazard risk peril trouble jinx hex pitfall snag catch hoodoo booby trap
Antonyms & Near Antonyms
benefit assistance relief support aid blessing advantage gift good help comfort felicity windfall boon joy godsend pleasure manna protection delight safety consolation security defense solace shield armor guard safeguard
4 as in demon
a source of persistent emotional distress
suffered from afflictions that only a professional therapist could deal with
Synonyms & Similar Words
demon torment terror daemon hang-up bête noire bogy bogie bugaboo bugbear ogre bogey hobgoblin
5 as in injury
something that causes loss or pain
cronyism and corruption are afflictions on the body politic
Synonyms & Similar Words
injury harm damage detriment hurt injustice disability crippling indignity offence impairment insult disfigurement affront mayhem mutilation outrage lesion disservice wound disablement swelling wrong dart beating abrasion rupture offense defacement strain contusion scar bruise burn laceration scald gash scratch concussion sear scathe chafe boo-boo bump scrape cut
Antonyms & Near Antonyms
recovery healing remedy cure fix - ↑ https://en.dict.naver.com/#/search?query=anguish&range=all 네이버 영어사전. 2025년 10월 6일에 확인.
anguish
미국식 [ˈæŋɡwɪʃ]
명사
1. (극심한) 괴로움, 비통
He groaned in anguish.
그가 몹시 괴로워하며 신음했다.
Tears of anguish filled her eyes.
그녀의 두 눈에 비통한 눈물이 가득 차올랐다.
옥스퍼드 영한사전 - ↑ https://en.dict.naver.com/#/entry/enko/1cc064afb99f4a8d8ceaf0cb953b788c 네이버 영어사전. 2025년 10월 6일에 확인.
an·guish
명사
1. U
(심신의) 고통; 고뇌, 비통.
the anguish of despair
절망의 괴로움.
유의어
PAIN
타동사
1. …을 괴롭히다.
자동사
1. (몹시) 괴로워하다.
YBM 올인올 영한사전 - ↑ https://www.merriam-webster.com/dictionary/anguish Merriam-Webster Dictionary. 2025년 10월 6일에 확인.
anguish
1 of 2 noun
an·guish ˈaŋ-gwish
- extreme pain, distress, or anxiety
mental anguish
anguish
2 of 2 verb
anguished; anguishing; anguishes
intransitive verb
- to suffer anguish
transitive verb
- to cause to suffer anguish
Synonyms
Noun
distress
agony
pain
misery
discomfort
Verb
plague
persecute
afflict
torture
torment
Choose the Right Synonym for anguish
sorrow, grief, anguish, woe, regret mean distress of mind.
sorrow implies a sense of loss or a sense of guilt and remorse.
a family united in sorrow upon the patriarch's death
grief implies poignant sorrow for an immediate cause.
the inexpressible grief of the bereaved parents
anguish suggests torturing grief or dread.
the anguish felt by the parents of the kidnapped child
woe is deep or inconsolable grief or misery.
cries of woe echoed throughout the bombed city
regret implies pain caused by deep disappointment, fruitless longing, or unavailing remorse.
nagging regret for missed opportunities
Examples of anguish in a Sentence
Noun
He experienced the anguish of divorce after 10 years of marriage.
They watched in anguish as fire spread through the house.
Verb
she was anguished by the fear that her sons would die in the war
I anguished over the loss of my father for years afterwards. - extreme pain, distress, or anxiety
- ↑ https://www.dictionary.com/browse/anguish 2025년 10월 6일에 확인.
anguish
[ang-gwish] / ˈæŋ gwɪʃ /
noun
1. excruciating or acute distress, suffering, or pain.
the anguish of grief.
Synonyms: torture, torment, agony
Antonyms: relief, comfort, delight
Word History and Origins
Origin of anguish
First recorded in 1175–1225; Middle English anguisse, from Old French, from Latin angustia “tight place,” from angust(us) “narrow” + -ia -ia; anxious - ↑ https://www.collinsdictionary.com/dictionary/english/anguish 2025년 10월 6일에 확인.
anguish
(æŋgwɪʃ)
uncountable noun
Anguish is great mental suffering or physical pain.
[written]
A cry of anguish burst from her lips.
Mark looked at him in anguish.
Synonyms: suffering, pain, torture, distress
Collins COBUILD Advanced Learner’s Dictionary. Copyright © HarperCollins Publishers - ↑ https://www.collinsdictionary.com/dictionary/english/anguish 2025년 10월 6일에 확인.
anguish
in American English
(ˈæŋɡwɪʃ)
noun
Origin: ME angwisshe < OFr anguisse < L angustia, tightness, distress: see anger
1. great suffering, as from worry, grief, or pain; agony
verb transitive
2. to cause to feel anguish
verb intransitive
3. to feel anguish
See synonymy note
distress
Webster’s New World College Dictionary, 5th Digital Edition. Copyright © 2025 HarperCollins Publishers. - ↑ https://dictionary.cambridge.org/dictionary/english/anguish Cambridge Dictionary. 2025년 10월 6일에 확인.
anguish
noun [ U ]
uk /ˈæŋ.ɡwɪʃ/ us /ˈæŋ.ɡwɪʃ/
extreme unhappiness caused by physical or mental suffering:
His anguish at the outcome of the court case was very clear.
In her anguish she forgot to leave a message.
(Definition of anguish from the Cambridge Advanced Learner's Dictionary & Thesaurus © Cambridge University Press) - ↑ https://en.wiktionary.org/wiki/anguish 2025년 10월 6일에 확인.
anguish
English
Pronunciation- enPR: ăngʹ-gwĭsh, IPA: /ˈæŋ.ɡwɪʃ/
- Rhymes: -æŋɡwɪʃ
Etymology 1
From Middle English angwissh, anguishe, angoise, from Anglo-Norman anguise, anguisse, from Old French angoisse, from Latin angustia (“narrowness, scarcity, difficulty, distress”), from angustus (“narrow, difficult”), from angere (“to press together, cause pain, distress”). See angst, the Germanic cognate, and anger.
Noun
anguish (countable and uncountable, plural anguishes)- Extreme pain, either of body or mind; excruciating distress.
- Synonyms: agony, calvary, cross, pang, torture, torment; see also Thesaurus:agony, Thesaurus:distress
- ↑ https://www.merriam-webster.com/thesaurus/anguish 2025년 10월 7일에 확인.
anguish 1 of 2
noun
ˈaŋ-gwish
1 as in distress
a state of great suffering of body or mind
as a new teacher, she was in real anguish over the decision to report the cheating
Synonyms & Similar Words
distress agony pain misery discomfort torment torture sorrow tribulation woe sadness hurt pang travail excruciation heartbreak hardship rack affliction difficulty strait(s) heartache trouble unhappiness danger ache emergency crucible cross joylessness soreness jeopardy trial twinge pinch rigor stitch smarting throe asperity
Antonyms & Near Antonyms
comfort relief solace consolation ease alleviation peace security assuagement well-being
2 as in sorrow
deep sadness especially for the loss of someone or something loved
words can't express my anguish at losing my cat
Synonyms & Similar Words
sorrow grief heartbreak agony heartache pain guilt woe suffering remorse distress sorrowfulness despair misery melancholy dolor shame depression torment regret affliction sorriness unhappiness dejection oppression gloom dolefulness wretchedness blues gloominess despondency contrition heartsickness dreariness melancholia dumps desolation joylessness miserableness glumness despondence forlornness rue self-reproach desolateness doldrums downheartedness self-pity blue devils disconsolateness woefulness mopes dispiritedness
Antonyms & Near Antonyms
joy ecstasy exultation elation happiness pleasure glee delight exuberance rapture jubilation euphoria bliss exhilaration cheerfulness gladness joyousness mirth joyfulness blessedness felicity cheer merriment gayety cheeriness humor gaiety optimism joviality merrymaking jollity blissfulness hopefulness lightheartedness gayness gleefulness enjoyment elatedness mirthfulness rapturousness gladsomeness content contentment sunniness contentedness
anguish 2 of 2
verb
1 as in to plague
to cause persistent suffering to
she was anguished by the fear that her sons would die in the war
Synonyms & Similar Words
plague persecute afflict torture torment curse attack agonize beset bother trouble besiege sting harrow bedevil rack distress excruciate discomfort pain worry disquiet stress overwhelm grieve strike annoy disturb aggravate hurt upset pursue exasperate dog irritate assail vex irk ride hound discompose harass strain fluster grate agitate harry gripe oppress pique bug put out badger chafe rasp gall rile stab try molest nettle prick victimize perturb peeve smite pang tyrannize pester crush overpower martyr wring hagride get smart
Antonyms & Near Antonyms
help aid assist relieve release abet comfort deliver soothe content quiet console reprieve solace succor
2 as in to grieve
to feel deep sadness or mental pain
I anguished over the loss of my father for years afterwards
Synonyms & Similar Words
grieve ache sorrow mourn sigh suffer cry agonize sob hurt weep bleed torment groan tear one's hair long (for) eat one's heart out torture moan pine (away) bewail lament regret howl rue blubber smart bemoan wail languish bawl rack deplore keen take on yowl yammer
Antonyms & Near Antonyms
joy glory triumph beam laugh delight rejoice cheer comfort assure sympathize exult reassure soothe crow ravish console solace commiserate
Synonym Chooser
How is the word anguish different from other nouns like it?
Some common synonyms of anguish are grief, regret, sorrow, and woe. While all these words mean "distress of mind," anguish suggests torturing grief or dread.
the anguish felt by the parents of the kidnapped child
When could grief be used to replace anguish?
The words grief and anguish are synonyms, but do differ in nuance. Specifically, grief implies poignant sorrow for an immediate cause.
the inexpressible grief of the bereaved parents
When can regret be used instead of anguish?
Although the words regret and anguish have much in common, regret implies pain caused by deep disappointment, fruitless longing, or unavailing remorse.
nagging regret for missed opportunities
When might sorrow be a better fit than anguish?
While the synonyms sorrow and anguish are close in meaning, sorrow implies a sense of loss or a sense of guilt and remorse.
a family united in sorrow upon the patriarch's death
When would woe be a good substitute for anguish?
The meanings of woe and anguish largely overlap; however, woe is deep or inconsolable grief or misery.
cries of woe echoed throughout the bombed city - ↑ https://en.dict.naver.com/#/search?query=distress 네이버 영어사전. 2025년 9월 18일에 확인.
distress 미국∙영국 [dɪˈstres]
1. 명사 (정신적) 고통, 괴로움
2. 명사 고충, 곤경 (=hardship)
3. 동사 괴롭히다, 고통스럽게 하다
옥스퍼드 영한사전 - ↑ https://en.dict.naver.com/#/search?query=misery 네이버 영어사전. 2025년 9월 18일에 확인.
misery 미국∙영국 [ˈmɪzəri]
1. 명사 (정신적·육체적으로 심한) 고통 (=distress)
2. 명사 빈곤 (=poverty)
3. 명사 고통(을 안겨 주는 것)
옥스퍼드 영한사전 - ↑ 가 나 다 라 마 바 사 아 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 94.
『요가經』은 전통적으로 파탄잘리 Patañjali라는 B.C. 2세기의 인물에6) 의한 著書로 알려져 왔으나, 사실상으로는 서력기원 후 4~5세기 경에야 完成된 古典으로 간주된다.7) 그러나 물론 yoga的인 修行의 傳統은 이보다 훨씬 이전으로 소급하여 찾아 볼 수 있는 것이다. 요가의 기원은 아마도 이미 베다時代부터 바라문들이 祭祀때에 神秘的이고 초자연적인 힘과 지혜를 얻기 위하여 행하던 苦行 tapas의 행위에서 찾아볼 수 있을 것이다. 혹은 이보다도 더 앞서, 인더스文明의 遺蹟 가운데서 요가의 座法을 한 神像이 발굴됨에 따라 요가는 아마도 베다나 아리안족의 풍습에 기원을 둔 것이 아니라 非아리안적인 行法이 아니었는가라는 추측도 자아내고 있다. 여하튼 『카타 우파니샤드』에서는 〈요가〉라는 말은 감각기관과 마음을 制御하여 絕對者를 인식하는 방법을 뜻하고 있으며, 이러한 행위는 이미 佛陀나 혹은 그에서 禪法 dhyāna을 가르쳐 주었던 出家修行者들 가운데서 盛行하였던 것이다.
6) J.H. Woods는 그의 The Yoga System of Patañjali (Cambridge: Harvard Univ. Press, 1914)에서 이 파탄잘리와 B.C. 2세기의 文法學者 파탄잘리와는 다른 人物로 간주하고 있다. 그러나 Dasgupta는 兩者를 同一人으로 본다. 그의 A History of Indian Pholosophy, Vol. I, p. 238 참조.
7) 이 점에 관해서는 Woods의 견해에 따름. - ↑ 가 나 다 https://en.wikipedia.org/wiki/Tapas_(Indian_religions) 2025년 8월 28일에 확인.
Tapas (Sanskrit: तपस्, romanized: tapas) is a variety of austere spiritual meditation practices in Indian religions. In Jainism, it means asceticism (austerities, body mortification);[1][2] in Buddhism, it denotes spiritual practices including meditation and self-discipline;[3] and in the different traditions within Hinduism it means a spectrum of practices ranging from asceticism, 'inner cleansing' to self-discipline by meditation practices.[4][5][6] The Tapas practice often involves solitude and is a part of monastic practices that are believed to be a means to moksha (liberation, salvation).[2]
In the Vedas literature of Hinduism, fusion words based on tapas are widely used to expound several spiritual concepts that develop through heat or inner energy, such as meditation, any process to reach special observations and insights, the spiritual ecstasy of a yogin or Tāpasa (a vṛddhi derivative meaning "a practitioner of austerities, an ascetic"), even warmth of sexual intimacy.[7] In certain contexts, the term means penance, pious activity, as well as severe meditation.[8]
[1] Cort, J. E. (2002). Singing the glory of asceticism: devotion of asceticism in Jainism. Journal of the American Academy of Religion, 70(4), pages 719-742
[2] Richard F. Gombrich (2006). Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge. pp. 44, 58. ISBN 978-1-134-21718-2.
[3] Richard F. Gombrich (2006). Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge. p. 62. ISBN 978-1-134-21718-2.
[4] Lowitz, L., & Datta, R. (2004). Sacred Sanskrit Words: For Yoga, Chant, and Meditation. Stone Bridge Press, Inc.; see Tapas or tapasya in Sanskrit means, the conditioning of the body through the proper kinds and amounts of diet, rest, bodily training, meditation, etc., to bring it to the greatest possible state of creative power. It involves practicing the art of controlling materialistic desires to attain moksha. Yoga, Meditation on Om, Tapas, and Turiya in the principal Upanishads Archived 2013-09-08 at the Wayback Machine, Chicago
[5] Sanskrit-English phrases, France; tapas, tapa and tap on page 28
[6] Benjamin R Smith (2008). Mark Singleton and Jean Byrne (ed.). Yoga in the Modern World: Contemporary Perspectives. Routledge. p. 144. ISBN 978-1-134-05520-3.
[7] Kaelber, W. O. (1976). "Tapas", Birth, and Spiritual Rebirth in the Veda, History of Religions, 15(4), 343-386
[8] Monier William's Sanskrit-English Dictionary, 2nd Ed. 1899, Tapas - ↑ https://www.youtube.com/watch?v=OUh1wpH8LyA Tapas Pronunciation Sanskrit तपस् tapas. 2025년 8월 28일에 확인.
- ↑ https://ko.wikipedia.org/wiki/구나 2025년 11월 13일에 확인.
구나 (Sanskrit: गुण guṇa)는 힌두교와 시크교 등 인도 철학에서 사용하는 개념으로 만물의 특징 혹은 자질을 의미한다.[1][2]
이 개념은 상키야 학파의 주요 특징이었다.[3] 구나는 현재 힌두 철학의 모든 분파의 주요 개념으로 자리잡았다.[4] 세계관에 따르면 3 가지의 구나가 존재하는데 만물의 존재와 균형을 위해 있다고 한다.[4] 3 가지의 구나는 사트바(sattava), 라자스(rajas), 타마스(tamas)이다. 사트바는 선함, 고요함, 조화를 관장하고 라자스는 욕망, 열정, 행동을 관장하고 타마스는 무지, 무력, 나태를 관장한다.[5] 이 3 가지의 구나는 만인과 만물에 존재한다. 힌두 세계관에 따르면 구나의 비율은 각각 다르다고 한다. 이러한 구나들의 상호작용으로 어떤 한 인물 혹은 사물의 특징이나 성격이 결정된다고 한다.[4]
[1] guna Monier Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] guNa Sanskrit-English Dictionary, Koeln University, Germany
[3] Larson, Gerald James. Classical Samkhya: An Interpretation. p.37. Referring to the opinions of Surendranath Dasgupta. Quote: "An older school of Samkhya can be seen in the Caraka Samhita and in the doctrines of Pancasikha in Mahabharata 12.219. This school accepted only twenty-four principles. It included purusa within the avyakta prakrti. It had no theory of the gunas, and the ultimate salvation state was a kind of unconscious annihilation."
[4] James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing, ISBN 978-0-8239-3179-8, page 265
[5] Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234-237 - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 96-97.
상키야에 의하면 프라크르티는 사트바 sattva, 라자스 rajas, 타마스 tamas라는 세 종류의 요소 guṇa로 구성되어 있다. 이 세 요소들은 눈에 보이지는 않으나 그 결과들로부터 추리된 존재들로서, 사트바는 知性, 가벼움, 줄거움, 빛남 prakāśaka, 흰 색깔의 성질을 갖고 있으며, 라자스는 힘과 끊임없는 운동, 고통, 빨간색의 속성을 가지고 있고, 타마스는 질량, 무거움, 沮止, 無知, 무감각과 까만색의 속성을 지녔다고 한다. 세계의 만물의 차이는 프라크르티의 이 세 가지 요소가 어떤 비율로 결합되어 그 중의 어떤 것이 지배적인가 하는 데에 따라 결정된다고 한다. 이 세 요소는 서로서로에 영향을 주며, 限界와 形態가 없는 프라크르티의 상태로부터 점점 더 분명한 한계와 형태를 가진 현상세계를 산출시킨다. 만약에 이 세 요소가 꼭 같은 비율로 섞여 있어 완전한 平衡 sāmyāvasthā을 이루고 있을 때에는 비록 이 요소들 자체는 바삐 운동을 계속하고 있기는 하지만 어떤 요소의 성질도 지배적으로 나타나지 않기 때문에 프라크르티는 아무런 변형도 없이 未顯現 그대로 남아 있게 된다고 한다. - ↑ 가 나 "三德", 星雲. 《佛光大辭典》(불광대사전) 3판.
三德
(一)指大涅槃所具之三種德相，即：法身、般若、解脫三者。依南本涅槃經卷二載，三德猶如伊字三點（悉曇伊字為珌）或摩醯首羅（大自在天）之三目（圖字）。又據大乘義章卷十八載：(1)法身係指一切存在本來具足之真如，或指以功德法完成之身。(2)解脫即脫離煩惱束縛之謂。(3)般若則指悟之智慧。此三者，三即一，一即三；而在因位時，稱為三佛性；在果位時，稱為三德。又於大般涅槃經玄義卷上，將「摩訶般涅槃那」譯為「大滅度」，此係以「大」為「法身」，以「滅」為「解脫」，以「度」為「般若」。此外，由於因、果之相對，故三德亦有順逆兩種之別，所謂順三德，即：正因佛性之果成就法身之德，了因佛性之果成就般若之德，緣因佛性之果成就解脫之德。反之，若由轉「苦」成就法身德，由轉「惑」成就般若德，由轉「業」完成解脫德，則稱為逆三德。
依天台宗，三德之說曾出現在法華經以前之諸經，但法華圓教之三德係非縱非橫、非三非一，可說大異於前說。同時此三德亦可配於三菩提、三佛性、三寶、三道、三識、三般若、三大乘、三身、三涅槃等。此外，據攝大乘論舉出，轉五蘊可成三德，即：轉色蘊可成法身德，轉受、想、行三蘊可成解脫德，轉識蘊可成般若德。〔摩訶止觀卷三上、止觀輔行傳弘決卷三之一、金光明經玄義卷上、法華玄義卷五下〕
(二)指佛果位所具足之三種德相，即：智德、斷德、恩德。據佛性論卷二所舉：(1)智德，指其所具之德，乃是從佛之立場觀察一切諸法之智慧。(2)斷德，指滅盡一切煩惱惑業之德。(3)恩德，由於救度眾生之願力，而予眾生以恩惠之德。以上三德配於法、報、應三身，同時智、斷二德具有自利、自行、自覺之內涵，而恩德則具有利他、化他、覺他之內涵。華嚴經疏卷十二（大三五‧五八九下）：「佛種不斷，有何相耶？謂成三德。救護眾生，成就恩德；永斷煩惱，成於斷德；了知諸行，成於智德。」〔梁譯攝大乘論釋卷八、彌勒上生經疏卷下〕
(三)指一切事物所具之三種性質。即：(1)薩埵（梵 sattva），表示勇健之德。(2)剌闍（梵 rajas），表示塵坌之德。(3)答摩（梵 tamas），表示闇鈍之德。此係印度數論學派所提倡，見金七十論卷上。此三德依序譯作喜、憂、闇，或勇、塵、闇，或貪、瞋、癡，或樂、苦、捨，或黃、赤、黑，或染、粗、黑等。即二十五諦之第一諦（自性冥諦）所具之德。此德能生各種善惡美醜之物。此外，除神我諦以外，其餘二十三諦皆兼具此三德。〔成唯識論述記卷一本〕
(四)又作三種圓德、三圓德。指如來所具之三種圓滿德相，即：(1)因圓德，謂如來之因行圓滿具足。因行有四修：①無餘修，福德與智慧二種資糧具修無遺。②長時修，經三大阿僧祇劫而不倦。③無間修，精勤勇猛，無剎那廢修。④尊重修，恭敬所學，無所顧惜，修而不慢。(2)果圓德，謂如來之果德圓滿具足。有四德：①智圓德，具有無師智、一切智、一切種智、無功用智四種。②斷圓德，具有一切煩惱斷、一切定障斷、畢竟斷、并習斷四種。③威勢圓德，即於外境化變住持之自在威勢；於壽量若延若促之自在威勢；於空、障、極遠、速行、小大相入等自在威勢；令世間種種本性法爾轉勝之希奇威勢。或於難化而必能化；於答難必決疑；立教必出離；於惡黨必能伏之四種威勢。④色身圓德，具眾相、具隨好、具大力、及內身骨堅固，超越金剛，外煥神光，踰百千之日。(3)恩圓德，謂如來慈悲哀愍之德圓滿具足，永遠解脫三惡趣與生死之苦，亦令眾生安住於人天之善趣與三乘。〔俱舍論卷二十七、俱舍論光記卷二十七〕p892 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=德&op=translate 구글 번역 2025년 11월 12일에 확인.
Chinese (Simplified): 德 Dé 더
Chinese (Traditional): 德 Dé 더
English: virtue, Germany
Korean: 독일 - ↑ 가 나 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=求那 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
求那
Pronunciations
[py] qiúnà
[wg] ch'iu-na
[hg] 구나
[mc] guna
[mr] kuna
[kk] グナ
[hb] guna
[qn] cầu na
Basic Meaning: guṇa
Senses:- Transcription of the Sanskrit. In Buddhism, the term refers in a general sense to attributes 相, virtues 德, or qualities 質. [Charles Muller]
- In Sāṃkhya 數論 philosophy, it refers to the three kinds of basic qualities 三德 of the compositional components of existence: purity (喜, Skt. sattva, transliterated as 薩埵), disturbance (憂, Skt. rajas, transliterated as 羅闍), and darkness (闇, Skt. tamas, transliterated as 多磨). [Charles Muller]
- Search SAT
- Search INBUDS Database
[Dictionary References]
Bukkyō jiten (Ui) 211
Bulgyo sajeon 71a
Zengo jiten (Iriya and Koga) 9-P90
Bukkyōgo daijiten (Nakamura) 274c
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0705
Bukkyō daijiten (Mochizuki) (v.1-6)689c
Bukkyō daijiten (Oda) 304-2 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=求那&op=translate 구글 번역 2025년 11월 12일에 확인.
Chinese (Simplified): 求那 Qiú nà 치오나
Chinese (Traditional): 求那 Qiú nà 치오나
English: Please that
Korean: 제발 그걸 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=股&op=translate 구글 번역 2025년 11월 12일에 확인.
Chinese (Simplified): 股 Gǔ 고
Chinese (Traditional): 股 Gǔ 고
English: share, part
Korean: 공유하다 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=成分&op=translate 구글 번역 2025년 11월 13일에 확인.
Chinese (Traditional): 成分 Chéngfèn 청펀
Chinese (Simplified): 成分 Chéngfèn 청펀
English: Element
Korean: 요소 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=要素&op=translate 구글 번역 2025년 11월 13일에 확인.
Chinese (Traditional): 要素 Yàosù 야오쑤
Chinese (Simplified): 要素 Yàosù 야오쑤
English: elements
Korean: 요소 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=相&op=translate 구글 번역 2025년 11월 13일에 확인.
Chinese (Traditional): 相 Xiāng 샹
Chinese (Simplified): 相 Xiāng 샹
English: Mutually
Korean: 상호적으로 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=性質&op=translate 구글 번역 2025년 11월 14일에 확인.
Chinese (Traditional): 性質 Xìngzhì 싱지
Chinese (Simplified): 性质 Xìngzhì 싱지
English: nature
Korean: 자연 - ↑ 가 나 https://www.baike.com/wikiid/6877484267826863310?source=search 快懂百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
[Google Translate의 번체 번역문]
三德說
三德說是古代印度數論派關於事物構成的學說。 「德」有屬性、特性的意義，三德」指構成事物的三種屬性，即薩埵[ duǒ ]、達摩、羅闍。認為一切宇宙現象均可歸結為三德的互動。薩埵代表喜、輕盈和光明，達摩代表黑暗、沉重和阻礙，羅闍代表憂、恃重和運動。當三德處於平衡狀態時，原初物質（自性)不變，一旦三德失去平衡，自性便產生變異，進而演化出世界各種現象。由於早期經典對三德未作確切的闡述，後人解釋各異。如摩陀婆認為喜是善德，憂是動德，愚是闇德。
基本介紹
筏遮塞波底，彌室羅將喜德引申為廉直、柔軟、正直、清潔、謙讓、智慧、忍耐、憐憫等；將憂德引申為憎惡、危害、怨恨、非難、欺騙、束縛、殺戮等；將闇德引申為無智、暗愚、恐怖、悲慘、不忠、怠惰等。當代學者對三德也有不同解釋。如恰托巴底亞耶認為三德是相互依存的物質性實體或實在，在世界的構成中有時輕盈光明性質的物質薩埵居於支配地位。有時沉重、阻礙性質的物質達摩居於首位；有時運動著的物質羅闍居於支配地位。認為喜是原始物質中的智力潛能。 - ↑ https://baike.baidu.com/item/三德说/22472547 百度百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
[Google Translate의 번체 번역문]
三德說
古印度數論派核心理論
三德說是古代印度數論派（僧佉耶派）哲學體系的核心理論，主張透過「三德」－即喜（sattva）、憂（rajas）、暗（tamas）三種基本屬性解釋物質世界與心理現象的生成與變化[1]。三德構成自性（prakṛti）的本質，透過不同組合與互動衍生萬物，同時與神我（puruṣa）共同構成數論派二元論哲學的基礎。該學說不僅解釋了宇宙演化規律，也貫穿人類認知、情感等精神活動的分析，在印度哲學史上具有重要地位。
所屬派別：數論派
核心概念：喜、憂、暗
哲學立場：二元論
歷史時期：古印度
主要文獻：《印度六派哲學》
關聯術語：自性、神我
三德說的基本內容
三德說認為，構成自性的三種基本屬性具備以下特性[1]：
1. 喜德（sattva）：代表光明、平衡與智慧，主導精神活動中的清淨認知。
2. 憂德（rajas）：象徵運動、創造與激情，是能量變化與情緒波動的基礎。
3. 暗德（tamas）：關聯惰性、遮蔽與無知，表現為物質惰性與認知障礙。
三德透過動態平衡與失衡狀態推動自性演化，形成世間萬有。例如，喜德佔優時呈現理性思維，憂德主導時引發行動，暗德增強則導致混沌。
在數論哲學體系中的地位
數論派將三德視為解釋宇宙與生命的根本原理[1]：
物質世界起源：三德的互動促成自性從潛在狀態轉變為顯化形態轉變，生成五大元素等物質基礎。
心理現象分析：人類的情緒、慾望與認知功能均歸結為三德的不同組合模式。
解脫理論：透過修行使神我脫離受三德束縛的自性，達到最終解脫。
歷史發展與影響
數論派作為印度六派哲學之一，其學說形成於公元前數世紀，三德說（喜、憂、暗）是數論派用來解釋物質世界和心理現象的基本原理[1]。其二元論架構與屬性分析模式對後期印度哲學及宗教思想（如印度教、佛教）均有深遠影響。
參考資料
1 印度六派哲學最新章_木村泰賢著_掌閱小說網．掌閱科技-引領品質閱讀．2023-12-06 - ↑ 가 나 https://www.baike.com/wikiid/6877484267826863310?source=search 快懂百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
三德说
三德说是古代印度数论派关于事物构成的学说。“德”有属性、特性的含义，三德”指构成事物的三种属性，即萨埵[duǒ]、达摩、罗阇。认为一切宇宙现象均可归结为三德的相互作用。萨埵代表喜、轻盈和光明，达摩代表闇、沉重和阻碍，罗阇代表忧、恃重和运动。当三德处于平衡状态时，原初物质（自性)不变，一旦三德失去平衡，自性便产生变异，从而演化出世界各种现象。由于早期经典对三德未作确切的阐述，后人解释各异。如摩陀婆认为喜是善德，忧是动德，愚是闇德。
基本介绍
筏遮塞波底，弥室罗将喜德引申为廉直、柔软、正直、清洁、谦让、智慧、忍耐、怜悯等；将忧德引申为憎恶、危害、怨恨、非难、欺骗、束缚、杀戮等；将闇德引申为无智、暗愚、恐怖、悲惨、不忠实、怠惰等。当代学者对三德也有不同解释。如恰托巴底亚耶认为三德是相互依存的物质性实体或实在，在世界的构成中有时轻盈光明性质的物质萨埵居于支配地位。有时沉重、阻碍性质的物质达摩居于首位；有时运动着的物质罗阇居于支配地位。认为喜是原始物质中的智力潜能。 - ↑ https://baike.baidu.com/item/三德说/22472547 百度百科의《三德说》항목(중국어 간체). 2025년 11월 12일에 확인.
三德说
古代印度数论派核心理论
三德说是古代印度数论派（僧佉耶派）哲学体系的核心理论，主张通过“三德”——即喜（sattva）、忧（rajas）、暗（tamas）三种基本属性解释物质世界与心理现象的生成与变化 [1]。三德构成自性（prakṛti）的本质，通过不同组合与相互作用衍生万物，同时与神我（puruṣa）共同构成数论派二元论哲学的基础。该学说不仅解释了宇宙演化规律，也贯穿于对人类认知、情感等精神活动的分析，在印度哲学史上具有重要地位。
所属派别：数论派
核心概念：喜、忧、暗
哲学立场：二元论
历史时期：古代印度
主要文献：《印度六派哲学》
关联术语：自性、神我
三德说的基本内容
三德说认为，构成自性的三种基本属性具备以下特性 [1]：
1. 喜德（sattva）：代表光明、平衡与智慧，主导精神活动中的清净认知。
2. 忧德（rajas）：象征运动、创造与激情，是能量变化与情感波动的基础。
3. 暗德（tamas）：关联惰性、遮蔽与无知，表现为物质惰性与认知障碍。
三德通过动态平衡与失衡状态推动自性演化，形成世间万有。例如，喜德占优时呈现理性思维，忧德主导时引发行动，暗德增强则导致混沌。
在数论哲学体系中的地位
数论派将三德视为解释宇宙与人生的根本原理 [1]：
物质世界起源：三德的相互作用促成自性从潜在状态向显化形态转变，生成五大元素等物质基础。
心理现象分析：人类的情感、欲望与认知功能均被归结为三德的不同组合模式。
解脱理论：通过修行使神我脱离受三德束缚的自性，达到最终解脱。
历史发展与影响
数论派作为印度六派哲学之一，其学说形成于公元前数世纪，三德说（喜、忧、暗）是数论派用来解释物质世界和心理现象的基本原理 [1]。其二元论框架与属性分析模式对后期印度哲学及宗教思想（如印度教、佛教）均产生深远影响。
参考资料
1 印度六派哲学最新章节_木村泰贤著_掌阅小说网．掌阅科技-引领品质阅读．2023-12-06 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=屬性&op=translate 구글 번역 2025년 11월 14일에 확인.
Chinese (Traditional): 屬性 Shǔxìng 슈싱
Chinese (Simplified): 属性 Shǔxìng 슈싱
English: property, attribute, characteristic
Korean: 재산 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=質&op=translate 구글 번역 2025년 11월 15일에 확인.
Chinese (Traditional): 質 Zhì 지
Chinese (Simplified): 质 Zhì 지
English: quality
Korean: 품질 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=特性&op=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 特性 Tèxìng 허싱
Chinese (Simplified): 特性 Tèxìng 허싱
English: characteristic
Korean: 특성 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=特質&op=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 特質 Tèzhì 허지
Chinese (Simplified): 特质 Tèzhì 허지
English: traits
Korean: 특성 - ↑ https://www.youtube.com/watch?v=TCeuk9uuUR4 Guna गुण guṇa Sanskrit Pronunciation. 2025년 11월 16일에 확인.
- ↑ https://en.wikipedia.org/wiki/Guṇa#Terminology 2025년 11월 10일에 확인.
Terminology
Guna appears in many ancient and medieval Indian texts. Depending on the context, it means:[1][2][11]- string or thread, rope, sinew, chord (music, vowel phonology and arts literature)[12][13]
- virtue, merit, excellence (dharma and soteriological literature)[11][14]
- quality, peculiarity, tendency, attribute, property, species (sastras, sutras, the Epics, food and analytical literature)[15]
The root and origins
Guṇa is both a root and a word in Sanskrit. Its different context-driven meanings are derived from either the root or the word. In verse VI.36 of Nirukta by Yāska, a 1st millennium BC text on Sanskrit grammar and language that preceded Panini, Guṇa is declared to be derived from another root Gaṇa,[16] which means "to count, enumerate".[17] This meaning has led to its use in speciation, subdivision, classification of anything by peculiarity, attribute or property. This meaning has also led to its use with prefixes such as Dviguṇa (twofold), Triguṇa (threefold) and so on.
In other contexts, such as phonology, grammar and arts, "Guṇa-" takes the meaning of āmantraṇā (आमन्त्रणा, addressing, invitation) or abhyāsa (अभ्यास, habit, practice).[17] In the Mahabharata Book 6 Chapter 2, the meaning of guṇa similarly comes in the sense of addressing each part (the root implying āmantraṇā), and thereby it means avayava (अवयव, member, subdivision, portion). In Sanskrit treatises on food and cooking, guṇa means quality, tendency and nature of ingredient. Ancient South Indian commentators, such as Lingayasurin, explain that the meaning of guṇa as "thread, string" comes from the root guṇa- in the sense of repetition (abhyāsa), while the Telugu commentator Mallinatha explains the root guṇa- is to be understood in Sisupalavadha as āmredana (आम्रेडन, reiteration, repetition).[17] Larson and Bhattacharya suggest that the "thread" metaphor relates to that which connects and runs between what we objectively observe to the tattva (तत्त्व, elementary property, principle, invisible essence) of someone or something.[11][18]
In the context of philosophy, morality and understanding nature, "Guna-" with more dental na takes the meaning of addressing quality, substance, tendency and property.[11][17] In abstract discussion, it includes all hues of qualities – desirable, neutral or undesirable; but if unspecified, it is assumed with good faith to be good and divine in Indian philosophy. Thus, Guṇi from the root "Guṇa-" means someone or something with "divine qualities", as in Svetasvatara Upanishad hymn VI.2.[17]
[1] guna Monier Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
[2] guNa Sanskrit-English Dictionary, Köln University, Germany
[11] Gerald James Larson and Ram Shankar Bhattacharya (2014), The Encyclopedia of Indian Philosophies – Samkhya, A Dualist Tradition in Indian Philosophy, Volume 4, Princeton University Press, ISBN 978-0691604411, pp. 65–66
[12] W Raffé (1952), Rāgas and Rāginīs: A key to Hindu aesthetics, The Journal of Aesthetics and Art Criticism, 11(2): 105–117
[13] Benjamin Woodbridge Dwight, Modern Philology: Comparative phonology. Comparative English etymology at Google Books
[14] E Yamaguchi (1967), "A Consideration to Pratyaya-Sarga", Journal of Indian and Buddhist Studies, 15, 16–22
[15] Klostermaier, K (1984). "Time in Patañjali's Yogasūtra". Philosophy East and West. 34 (2): 205–210. doi:10.2307/1398919. JSTOR 1398919.
[16] gaNana Sanskrit-English Dictionary, Germany
[17] Kapila Vatsyayan, Kalātattvakośa: Manifestation of nature : Sr̥ṣṭi vistāra, Volume 4, Motilal Banarsidass, ISBN 978-8120815476, pp. 144–148
[18] tattva Sanskrit-English Dictionary, Koeln University, Germany - ↑ 가 나 https://www.howtopronounce.com/guna Learn how to pronounce Guna. 2025년 11월 16일에 확인.
- ↑ 가 나 https://en.wikipedia.org/wiki/Guṇa#The_gunas_under_various_philosophies 2025년 11월 10일에 확인.
The gunas under various philosophies
Innate qualities and tendencies are key ancient concepts in Indian literature. Maitrayaniya Upanishad is one of the earliest texts making an explicit reference to Hindu trinity of Brahma, Vishnu and Shiva and linking them to their Guna – as creator/activity, preserver/purity, destroyer/recycler respectively.[19] The idea of three types of guṇa, innate nature and forces that together transform and keep changing the world is, however, found in numerous earlier and later Indian texts.[20]
[19] G. M. Bailey (1979), Trifunctional Elements in the Mythology of the Hindu Trimūrti, Numen, Vol. 26, Fasc. 2, pp. 152–163
[20] Gonda, Jan (1968). "The Hindu Trinity". Anthropos. 63: 215–219. - ↑ 가 나 다 라 마 https://en.wikipedia.org/wiki/Guṇa#Samkhya_school_of_Hinduism 2025년 11월 10일에 확인.
Samkhya school of Hinduism
In Samkhya philosophy, a guṇa is one of three "attributes, tendencies, qualities": sattva, rajas and tamas. This category of guṇas has been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are:- Sattva is the guṇa of balance, harmony, goodness, purity, universal-ism, holism, construction, creativity, positivity, peacefulness, and virtue.[21]
- Rajas is the guṇa of passion, activity, neither good nor bad and sometimes either, self-centeredness, egoism, individualization, drivenness, movement, and dynamism.[5][22]
- Tamas is the guṇa of imbalance, disorder, chaos, anxiety, impurity, destruction, delusion, negativity, dullness or inactivity, apathy, inertia or lethargy, violence, viciousness, and ignorance.[22][23]
Scholars of Samkhya have three main views on defining what gunas are. They are seen as either substances, qualities, or capacities.[24]
In Indian philosophy, these qualities are not considered present in an either-or fashion. Rather, everyone and everything has all three, only in different proportions and in different contexts.[4] The living being or substance is viewed as the net result of the joint effect of these three qualities.[4][5]
According to Samkya school, no one and nothing is either purely Sattvik or purely Rajasik or purely Tamasik.[5] One's nature and behavior constitute a complex interplay of all three guṇas, in varying degrees. In some, the conduct is Rajasik with significant influence of Sattvik guṇa; in some it is Rajasik with significant influence of Tamasik guṇa, and so on.[5]
The balance of Gunas of everything and everyone can change and does. However, change in one quality faces inertia from other two qualities in Indian worldview. Change needs internal or external influence or reinforcement, as knowledge and force to transform. The force to change comes from the Rajas guṇa, the Sattva guṇa empowers one towards harmonious and constructive change, while Tamas guṇa checks or retards the process.
In Indian mythology, Vishnu is envisioned with more Sattva, Brahma with more Rajas, and Shiva seen with all three Gunas.[20]
[4] James G. Lochtefeld, "Guna", in The Illustrated Encyclopedia of Hinduism: A–M, Vol. 1, Rosen Publishing, ISBN 978-0823931798, p. 265
[5] Alban Widgery (1930), "The principles of Hindu Ethics", International Journal of Ethics, Vol. 40, No. 2, pp. 234–237
[20] Gonda, Jan (1968). "The Hindu Trinity". Anthropos. 63: 215–219.
[21] Alter, Joseph S., Yoga in Modern India, 2004 Princeton University Press, p. 55
[22] Feuerstein, Georg The Shambhala Encyclopedia of Yoga, Shambhala Publications, 1997
[23] Whicher, Ian The Integrity of the Yoga Darśana, 1998 SUNY Press, p. 110
[24] Gupta, Gopal K. (2020). Māyā in the Bhāgavata Purāna: human suffering and divine play. Oxford theology and religion monographs. Oxford New York (N.Y.): Oxford university press. p. 54. ISBN 978-0-19-885699-3. - ↑ 가 나 다 라 마 바 https://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
Sanskrit dictionary
Guna in Sanskrit glossary
Guṇa (गुण).—a. Of good quality (guṇavān); भ्राता कथं नाम मया गुणस्य भ्रातुर्वधं राम विरोचयेत (bhrātā kathaṃ nāma mayā guṇasya bhrāturvadhaṃ rāma virocayeta) Rām.4.24.9.
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Guṇa (गुण).—[guṇ-ac]
1) A quality (good or bad); सुगुण, दुर्गुण (suguṇa, durguṇa); यदङ्गनारूपसरूपतायाः कञ्चिद्गुणं भेदकमिच्छतीभिः (yadaṅganārūpasarūpatāyāḥ kañcidguṇaṃ bhedakamicchatībhiḥ) Śiśupālavadha 3.42.
2) (a) A good quality, merit, virtue, excellence; कतमे ते गुणाः (katame te guṇāḥ) Mālatīmādhava (Bombay) 1; वसन्ति हि प्रेम्णि गुणा न वस्तुनि (vasanti hi premṇi guṇā na vastuni) Kirātārjunīya 8.37; R.1.9,22; साधुत्वे तस्य को गुणः (sādhutve tasya ko guṇaḥ) Pañcatantra (Bombay) 4.18. (b) Eminence.
3) Use, advantage, good (with instr. usually), Pañcatantra (Bombay) 5.; कः स्थानलाभे गुणः (kaḥ sthānalābhe guṇaḥ) 2.21; H.1.49; Mu.1.15.
4) Effect, result, efficacy, good result; संभावनागुणमवेहि तमीश्वराणाम् (saṃbhāvanāguṇamavehi tamīśvarāṇām) Ś.7.4; गुणमहतां महते गुणाय योगः (guṇamahatāṃ mahate guṇāya yogaḥ) Kirātārjunīya 1.25;6. 7.
5) (a) A single thread or string. (b) Thread, string, rope, cord, मेखलागुणैः (mekhalāguṇaiḥ) Kumārasambhava 4.8;5.1; तृणैर्गुणत्व- मापन्नैर्वध्यन्ते मत्तदन्तिनः (tṛṇairguṇatva- māpannairvadhyante mattadantinaḥ) H.1.32; यतः परेषां गुणग्रहीतासि (yataḥ pareṣāṃ guṇagrahītāsi) Bv.1. 9 (where guṇa also means 'a merit').
6) The bowstring; गुणकृत्ये धनुषो नियोजिता (guṇakṛtye dhanuṣo niyojitā) Kumārasambhava 4.15,29; कनकपिङ्गतडिद्- गुणसंयुतम् (kanakapiṅgataḍid- guṇasaṃyutam) R.9.54.
7) The string of a musical instrument; कलवल्लकीगुणस्वानमानम् (kalavallakīguṇasvānamānam) Śiśupālavadha 4.57.
8) A sinew.
9) A quality, attribute, property in general; यादृग्गुणेन भर्त्रा स्त्री संयुज्येत यथाविधि (yādṛgguṇena bhartrā strī saṃyujyeta yathāvidhi) Manusmṛti 9.22.
1) A quality, characteristic or property of all substances, one of the seven categories of padārthas of the Vaiśeṣikas, (the number of these properties is 24).
11) An ingredient or constituent of nature, any one of the three properties belonging to all created things; (these are stva, rajas and tamas); गुणत्रयविभागाय (guṇatrayavibhāgāya) Kumārasambhava 2.4; सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः (sattvaṃ rajastama iti guṇāḥ prakṛtisaṃbhavāḥ) Bhagavadgītā (Bombay) 14.5; R.3.27.
12) A wick, cotton thread; नृपदीपो धनस्नेहं प्रजाभ्यः संहरन्नपि । अन्तर- स्थैर्गुणैः शुभ्रैर्लक्ष्यते नैव केनचित् (nṛpadīpo dhanasnehaṃ prajābhyaḥ saṃharannapi | antara- sthairguṇaiḥ śubhrairlakṣyate naiva kenacit) || Pañcatantra (Bombay) 1.221.
13) An object of sense, (these are five rūpa, rasa, gandha, sparśa, and śabda); गुणैर्गुणान्स भुञ्जान आत्मप्रद्योतितैः प्रभुः (guṇairguṇānsa bhuñjāna ātmapradyotitaiḥ prabhuḥ) Bhāgavata 11.3.5.
14) Repetition, multiplication, denoting 'folds' or 'times', usually at the end of comp. after numerals; आहारो द्विगुणः स्त्रीणां बुद्धिस्तासां चतुर्गुणा । षड्गुणो व्यवसायश्च कामश्चाष्टगुणः स्मृतः (āhāro dviguṇaḥ strīṇāṃ buddhistāsāṃ caturguṇā | ṣaḍguṇo vyavasāyaśca kāmaścāṣṭaguṇaḥ smṛtaḥ) || Chāṇ.78; so त्रिणुण (triṇuṇa); शतगुणीभवति (śataguṇībhavati) becomes a hundred-fold, अध्यर्धगुणमाहुर्यं बले शौर्ये च केशव (adhyardhaguṇamāhuryaṃ bale śaurye ca keśava) Mahābhārata (Bombay) 11.2.1.
15) A secondary element, a subordinate part (opp. mukhya); न च गुणानुग्रहार्थं प्रधानस्यावृत्तिर्युक्ता (na ca guṇānugrahārthaṃ pradhānasyāvṛttiryuktā) ŚB. on MS.12.1.4.
16) Excess, abundance, superfluity; पराङ्मुखवधं कृत्वा कोऽत्र प्राप्तस्त्वया गुणः (parāṅmukhavadhaṃ kṛtvā ko'tra prāptastvayā guṇaḥ) Rām.4.17.16.
17) An adjective, a word subordinate to another in a sentence.
18) The substitution of ए, ओ, अर् (e, o, ar) and अल् (al) for इ, उ, ऋ (i, u, ṛ) (short or long) and लृ (lṛ), or the vowels अ, ए, ओ (a, e, o) and अर् (ar) and अल् (al).
19) (In Rhet.) Quality considered as an inherent property of a Rasa or sentiment. Mammaṭa thus defines गुण (guṇa). --ये रहस्याङ्गिनो धर्माः शौर्यादय इवात्मनः । उत्कर्ष- हेतवस्ते स्युरचलस्थितयो गुणाः (ye rahasyāṅgino dharmāḥ śauryādaya ivātmanaḥ | utkarṣa- hetavaste syuracalasthitayo guṇāḥ) || K. P.8. (Some writers on rhetoric, such as Vāmana, Jagannātha Paṇḍita, Daṇḍin and others, consider Guṇas to be properties both of śabda and artha, and mention ten varieties under each head. Mammaṭa, however, recognises only three, and, after discussing and criticizing the views of others, says : mādhuryaujaḥprasādākhyāstrayaste na punardaśa K. P.8); Kirātārjunīya 17.6.
2) (In gram. and Mīm.) Property considered as the meaning of a class of words; e. g. grammarians recognise four kinds of the meaning of words; जाति, गुण, किया (jāti, guṇa, kiyā) and द्रव्य (dravya), and give गौः, शुक्लः, चलः (gauḥ, śuklaḥ, calaḥ) and डित्थः (ḍitthaḥ) as instances to illustrate these meanings.
21) (In politics) A proper course of action, an expedient. (The expedients to be used by a king in foreign politics are six :-- 1 sandhi peace or alliance; 2 vigraha war; 3 yāna march or expedition; 4 sthāna or āsana halt; 5 saṃśraya seeking shelter; 6 dvaidha or dvaidhībhāva duplicity; sandhirnā vigraho yānamāsanaṃ dvaidhamāśrayaḥ Ak.) see Y.1.346; Manusmṛti 7.16; Śiśupālavadha 2.26; R.8.21.
22) The number 'three' (derived from the three qualities).
23) The chord of an arc (in geom.).
24) An organ of sense.
25) A subordinate dish; Ms. 3.226,233.
26) A cook.
27) An epithet of Bhīma as in युधिष्टिरोऽपि गुणप्रियः (yudhiṣṭiro'pi guṇapriyaḥ) Vas.
28) Leaving, abandonment.
29) A multiplier, coefficient (in math.)
3) Division, subdivision, species, kind.
31) The peculiar property of letters which are pronounced with external utterance (bāhyaprayatna); they are eleven.
Derivable forms: guṇaḥ (गुणः).
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Gūna (गून).—a. Voided by stool (as ordure).
Source: DDSA: The practical Sanskrit-English dictionary
Guṇa (गुण).—(1) m. (Sanskrit and Pali id., not recorded in this use), advantage: Mahāvastu i.155.7 (verse) kaṃ vā guṇaṃ karoti, or what good does it do ? what use is it?; (2) m. (= Pali guṇa), cluster, bouquet, garland: Lalitavistara 214.19 (verse) sugan- dhamālāṃ guṇapuṣpasaṃcayāṃ (acc. pl.), bunches of flowers in clusters, of garlanded flowers; kaṇṭhe-guṇa, see this; mālā-guṇa-parikṣiptaḥ Mahāvyutpatti 9463. See also antra- guṇa (in which guṇa may perhaps mean lit. garland, chain, i.e. of the intestines).
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Guṇa (गुण).—m.
(-ṇaḥ) 1. A quality, attribute, or property in general. 2. A property of all created things; three are particularized, the Satwa, Raja and Tama, or principles of truth or existence, passion or foulness, and darkness or ignorance. 3. A means of defence, one of six expedients in government, as, peace, war, a march, a halt, a stratagem, and recourse to protection: see sandhi &c. 4. Form, shape, &c. or property of the body. 5. Knowledge, ignorance, &c. or quality of the mind. 6. Heroism, valor, &c. 7. White, black, &c. or the attributes of color. 8. An organ of sense. 9. A string in general. 10. A bow-string. 11. Abandoning, leaving. 12. A cook. 13. A name of Bhima. 14. Secondary subordinate. 15. Excellence, merit, freedom from fault or blemish. 16. (In arithmetic,) The given coefficient of any number. 17. (In geometry,) The chord of an arc. 18. (In grammar,) The substitution of e, o, ar and al for i, u, ri, lri. 19. (In rhetoric,) Consistency of plan, elegance of expression, &c. as the merits of a composition. 20. In composition with numerals, multiplication, as dviguṇa twice, triguṇa thrice. f.
(-ṇā) A plant of the firbes of which bow-strings are made: see mūrvā. E. guṇa to address or advice, affix kta.
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Gūna (गून).—mfn.
(-naḥ-nā-naṃ) Voided, (as ordure.) E. gū to stooll, affix kta deriv. irr.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Guṇa (गुण).— (for guṣ + na, from guṣ in ved. guṣ-p; cf. puṣ and puṣ-p), m. 1. A string, [Raghuvaṃśa, (ed. Stenzler.)] 2, 83. 2. A bow-string, [Rāmāyaṇa] 3, 33, 16. 3. A lutestring, [Śiśupālavadha] 4, 57. 4. Time; daśa guṇās, Ten times, [Mānavadharmaśāstra] 2, 85; in this signification it is almost always the latter part of a comp. adj. and preceded by numerals, e. g. aṣṭaguṇa, i. e. aṣṭan-, Eight-fold, [Mānavadharmaśāstra] 8, 400. dvi-, a. Twofold, double, [Cāṇakya] 78. b. Twice as many, Mahābhārata 3, 14316. c. Folded, [Yājñavalkya, (ed. Stenzler.)] 1, 232. With an abl., As many times more as are denoted by the numeral, e. g. mūlyāt pañcaguṇa, i. e. pañcan-, Five times the value, [Mānavadharmaśāstra] 8, 289; tvattaḥ śataguṇo bale, A hundred times stronger than thou, [Rāmāyaṇa] 6, 95, 11; also comparat., e. g. dviguṇatara, Doubled, [Pañcatantra] 57, 15. 5. Species, Mahābhārata 12, 6847. 6. A subordinate element. 7. An accompanying dish, [Mānavadharmaśāstra] 3, 226. 8. Quality of a subject, [Mānavadharmaśāstra] 3, 36; 1, 76-78. 9. The three fundamental qualities: sattva, rajas, and tamas, [Mānavadharmaśāstra] 12, 24. 10. A good quality, virtue, [Mānavadharmaśāstra] 9, 141; excellence, [Raghuvaṃśa, (ed. Stenzler.)] 3, 30; gain, [Pañcatantra] ii [distich] 21. 11. Excess, Mahābhārata 3, 14746. 12. One of the six expedients in government, [Mānavadharmaśāstra] 7, 160.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Guṇa (गुण).—[masculine] thread, cord, rope, string (adj. —° after a [numeral] = fold or — times, lit. threaded); division, species, kind; anything secondary or unessential, e.[grammar] the seasoning of a dish ([opposed] anna), ([grammar]) the secondary object (cf. gaṇakarman), the articulation ([opposed] sthāna), the secondary gradation ([opposed] vṛddhi); (ph.) the quality, peculiarity or attribute ([opposed] dravya or svabhāva), one of the five attributes or the three qualities; good quality, virtue, excellence; merit, high degree, [plural] the six or four measures of royal policy. Abstr. guṇatā [feminine], tva [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Guṇa (गुण):—m. (√grah, [Uṇādi-sūtra]) a single thread or strand of a cord or twine (e.g. tri-g q.v.), string or thread, rope, [Taittirīya-saṃhitā vii; Mṛcchakaṭikā; Kumāra-sambhava; Raghuvaṃśa]
2) a garland, [Horace H. Wilson]
3) a bow-string, [Rāmāyaṇa iii, 33, 16] (cāpa-), [Raghuvaṃśa ix, 54; Ṛtusaṃhāra; Hitopadeśa]
4) (in [geometry]) a sinew
5) the string of a musical instrument, chord, [Śiśupāla-vadha iv, 57] : ifc. (f(ā). ) with numerals ‘fold, times’ (See catur-, tri-, daśa-, dvi-, pañca-; rarely the numeral stands by itself along with guṇa e.g. viśiṣṭo daśabhir guṇaiḥ, ‘of ten times higher value’ [Manu-smṛti ii, 85] [Atharva-veda x, 8, 43; Mahābhārata iii, 15649; Harivaṃśa 509; guṇa = bhāga] [Pāṇini 5-2, 47; Kāśikā-vṛtti])
6) a multiplier, co-efficient (in [algebra])
7) subdivision, species, kind (e.g. gandhasya guṇāḥ, the different kinds of smell, [Mahābhārata xii, 6847])
8) the 6 subdivisions of action for a king in foreign politics (viz. peace, war, march, halt, stratagem, and recourse to the protection of a mightier king), [Manu-smṛti vii, 160; Yājñavalkya i, 346; Mahābhārata ii, 155]
9) = upāya (q.v., denoting the 4 ways of conquering an enemy), [Rāmāyaṇa v, 81, 41]
10) ‘requisite’ See ṇopeta
11) a secondary element, subordinate or unessential part of any action (e.g. sarva-guṇa mfn. ‘reaching to all subordinate parts’, hence ‘valid throughout’ [Kātyāyana-śrauta-sūtra]), [Śāṅkhāyana-śrauta-sūtra; Āśvalāyana-śrauta-sūtra; Kātyāyana-śrauta-sūtra; Rāmāyaṇa v, 1, 71]
12) an auxiliary act, [Śāṅkhāyana-brāhmaṇa xxvi, 4]
13) a secondary dish (opposed to anna id est. rice or the chief dish), side-dish, [Manu-smṛti iii, 224 ff.]
14) (= -karman, in [grammar]) the secondary or less immediate object of an action, [Pāṇini 1-4, 51 [Scholiast or Commentator]]
15) a quality, peculiarity, attribute or property, [Lāṭyāyana; Śāṅkhāyana-gṛhya-sūtra; Manu-smṛti iii, ix, etc.]
16) an attribute of the 5 elements (each of which has its own peculiar quality or qualities as well as organ of sense; thus 1. ether has śabda, or sound for its Guṇa and the ear for its organ; 2. the air has tangibility and sound for its Guṇas and the skin for its organ; 3. fire or light has shape or colour, tangibility, and sound for its Guṇas, and the eye for its organs; 4. water has flavour, shape, tangibility, and sound for its Guṇas, and the tongue for its organ; 5. earth has the preceding Guṇas, with the addition of its own peculiar Guṇa of smell, and the nose for its organ), [Manu-smṛti i, 20 and 76-78; Mahābhārata xii, 6846 ff.; Śakuntalā i, 1; Bhāgavata-purāṇa iii, 5, 35]
17) (in Sāṃkhya [philosophy]) an ingredient or constituent of Prakṛti, chief quality of all existing beings (viz. sattva, rajas, and tamas id est. goodness, passion, and darkness, or virtue, foulness, and ignorance; cf. [Religious Thought and Life in India pp. 31; 36; 163]), [Manu-smṛti i; iii, 40; xii, 24 ff.; Sāṃkhyakārikā; Bhagavad-gītā xiii f.]
18) (hence) the number ‘three’ [Varāha-mihira’s Bṛhat-saṃhitā iic, 1]
19) a property or characteristic of all created things (in Nyāya [philosophy] twenty-four Guṇas are enumerated, viz. 1. rūpa, shape, colour; 2. rasa, savour; 3. gandha, odour; 4. sparśa, tangibility; 5. saṃkhyā, number; 6. parimāṇa, dimension; 7. pṛthaktva, severalty; 8. saṃyoga, conjunction; 9. vibhāga, disjunction; 10. paratva, remoteness; 11. aparatva, proximity; 12. gurutva, weight; 13. dravatva, fluidity; 14. sneha, viscidity; 15. śabda, sound; 16. buddhi or jñāna, understanding or knowledge; 17. sukha, pleasure; 18. duḥkha, pain; 19. icchā, desire; 20. dveṣa, aversion; 21. prayatna, effort; 22. dharma, merit or virtue; 23. adharma, demerit; 24. saṃskāra, the self-reproductive quality)
20) an epithet, [Kātyāyana-śrauta-sūtra]
21) good quality, virtue, merit, excellence, [Manu-smṛti; Mahābhārata] etc.
22) also ‘power, might’; āt, ‘by virtue of’, ‘in consequence of’, ‘by means of’
23) the merit of composition (consistency, elegance of expression, etc.), [Kāvyādarśa i, 41 f.; Kāvyaprakāśa viii; Sāhitya-darpaṇa viii]
24) the peculiar properties of the letters (11 in number, viz. the 8 bāhya-prayatnās [q.v.] and the 3 accents), [Kāśikā-vṛtti on Pāṇini 1-1, 9 and 50] (cf. -mātra)
25) the first gradation of a vowel, the vowels a (with ar, al, [Pāṇini 1-1, 51]), e, o, [Nirukta, by Yāska x, 17; Ṛgveda-prātiśākhya xi, 6; Pāṇini]
26) an organ of sense, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
27) a cook (cf. -kāra), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
28) Bhīma-sena (cf. -kāra), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
29) Guṇā (गुणा):—[from guṇa] f. Sanseviera Roxburghiana, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
30) [v.s. ...] the plant māṃsarohiṇī, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
31) [v.s. ...] Name of a princess, [Rājataraṅgiṇī iv, 695] (cf. nir-, vi-, sa-; gauṇa.)
32) Gūna (गून):—[from gū] mfn. voided (as ordure), [Pāṇini 8-2, 44], [vArttika] 2.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Guṇa (गुण):—(ka, t) goṇayati 10. a. To invite; to advise; to multiply.
2) (ṇaḥ) 1. m. A quality; a property; a means, a form; an excellence; a string. a chord; an organ of sense. (ṇā) f. Plant from which bow-strings are made.
3) Gūna (गून):—[(naḥ-nā-naṃ) a.] Voided.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ 가 나 https://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
Samkhya (school of philosophy)
Guna in Samkhya glossary
Guṇa (गुण).—In Samkhya philosophy, there are three major guṇas that serve as the fundamental operating principles or “tendencies” of prakṛti (universal nature) which are called:- sattva-guṇa, (associated with creation (sattva))
- rajas-guṇa, (associated with preservation (rajas))
- and tamas-guṇa. (associated with destruction (tamas))
Guṇa (गुण, “quality”).—The Sāṃkhya system uses the term guṇa in the sense of the constituent elements of the primordial matter called prakṛti. Prakṛti is consisted of three guṇas, viz.,- sattva (goodness),
- rajas (passion),
- tamas (darkness).
Sattva is the element of the prakṛti and its nature is pleasure, light and bright. The manifestation of objects in jñāna, the mind, the knowledge, the reflection of light, the reflection in mirror all are happened due to sattvaguṇa. The principle of activity of the objects is known as rajas. It has always movement and it makes other things move. It is possessor of both cala (mobile) and upaṣṭambhaka (stimulating). Fire spreads, the wind blows, the senses follow their objects, the mind feels pain, all these are happened due to the rajas. It helps sattva and tamas to perform their action. Tamas is inactive and it is opposite of sattva. Tamas is guru (heavy) and vāraṇaka (manifestless). Tamas becomes opposed in the motion of things and in the principle of rajas. It causes sleep, drowsiness and laziness through resisting our activity.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (samkhya) - ↑ https://www.wisdomlib.org/definition/guna 2025년 11월 12일에 확인.
Shaivism (Shaiva philosophy)
Guna in Shaivism glossary
1) Guṇa (गुण) [=Guṇatā?] refers to an “attribute”, according to the Īśvarapratyabhijñākārikā 3.2.11.—Accordingly, “And this Awareness-principle, consisting of [unlimited] Agency (kartṛtā-maya), [becomes] limited—[though] it is strengthened by partial agency—abiding as a [mere] attribute (guṇatā) in a person whose [habitual] nature is unconscious, [identifying as he does with] the void, [prāṇa, mind,] and [body].”.
2) Guṇa (गुण) refers to “positive characteristics (=‘pros’)” (as opposed to Doṣa—‘cons’), according to the 13th-century Matsyendrasaṃhitā: a Kubjikā-Tripurā oriented Tantric Yoga text of the Ṣaḍanvayaśāmbhava tradition from South India.—Accordingly, “[Devī spoke]:—O God, what kind of a woman is a Yoginī? Who is Māyā and who is Pāśavī? Tell me, O Bhairava, the pros (guṇa) and cons (doṣa) of having sex with them. [Bhairava spoke]:—A woman who is on the Kula Path [of the Yoginī clans], who avoids the path of bound souls [i.e. the path of the uninitiated], who is elevated by intoxication induced by liquor, and is free of the bonds that fetter the soul, and whose mind is filled with the bliss of wine, is [called] a Yoginī in Śiva’s teaching”.
Source: Brill: Śaivism and the Tantric Traditions - ↑ 가 나
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 93.
상키야哲學은 獨自的인 학파로서 근세까지 그 명맥을 유지하지는 못했으나 상키야哲學의 여러 理論들은 베단타哲學 등 他哲學학파들에 흡수되었으며5) 印度人의 세계관 형성에 큰 영향을 주어 왔다.
5) 15세기의 비슈누派의 베단타 哲學者인 비쥬냐나빅슈 Vijñānabhikṣus는 상키야哲學을 냐야-바이쉐시카 Nyāya-Vaiseṣika哲學과 더불어 영원한 베단타 眞理의 한 면으로 간주했다. 그는 상키야哲學을 神의 본질을 깨닫지 못하는 자를 위하여, 그들이 物質과 영혼의 차이를 알지 못할까봐 주어진 가르침이라고 생각했다. - ↑ 가 나 다 라 마 바 사 https://www.wisdomlib.org/definition/nyayavaisheshika 2025년 8월 27일에 확인.
The Sanskrit terms Nyāya-vaiśeṣika and Nyāyavaiśeṣika can be transliterated into English as Nyaya-vaisesika or Nyaya-vaisheshika or Nyayavaisesika or Nyayavaisheshika, using the IAST transliteration scheme.
Nyaya (school of philosophy)
Nyayavaisheshika in Nyaya glossary
Nyāyavaiśeṣika (न्यायवैशेषिक).—After 10th century A.D., i.e. after the time of Udayana, these two schools [Nyāya and Vaiśeṣika] came nearer and became amalgamated to give rise to a new school which is treated as the syncretic school of Nyāya-Vaiśeṣika. Udayana was the last person who represented the earlier phase these systems. But it was Udayana who really paved the way for syncretism of these systems by treating them as an integral school. “Udayana considers the Nyāya and Vaiśeṣika not as two distinct schools but as forming one integral school. He has incorporated the ontology of the Vaiśeṣika with the epistemology of Nyāya and attempted to bring about a syncretism between the two”.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories - ↑ https://www.youtube.com/watch?v=sXwsNu4OqoA Nyaya Pronunciation Sanskrit न्याय nyāya. 2025년 8월 27일에 확인.
- ↑ https://www.youtube.com/watch?v=E0J3bnMen5A Vaisheshika Pronunciation Sanskrit वैशेषिक vaiśeṣika. 2025년 8월 27일에 확인.
- ↑ https://en.wiktionary.org/wiki/प्रकरण#Sanskrit
- ↑ Prakarana Pronunciation Sanskrit प्रकरण prakaraṇa. 2025년 8월 11일에 확인.
- ↑ Sanskrit Dictionary: prakaraṇa. 2025년 8월 11일에 확인.
Monier-Williams Search
prakaraṇa n. treatise, monograph, book, chapter (especially introduction or prologue) - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 97.
그렇다면 어찌하여 프라크르티의 이러한 평형상태가 깨어지게 되는가? 상키야哲學의 이 문제에 관한 대답은 다음과 같다. 프라크리티는 단지 푸루샤의 곁에 있게 됨으로써 puruṣa-saṁnidhi-mātra 그 평형이 깨어진다고 한다. 마치 자석이 철을 당기듯이 兩者의 接觸 saṁyoga이 있어야만 비로소 세계는 프라크르티로부터 전개되어 나온다는 것이다. 그러면 왜 이 두 개의 異質的인 存在는 접촉을 하게 되는가 하는 것이 문제이다. 상키야는 말하기를 푸루샤와 프라크르티의 접촉은 서로가 서로를 필요로 하기 때문이라고 한다. 푸루샤는 解放 apavarga이나 享受 bhoga, enjoyment를 위하여 프라크르티를 필요로 하며, 프라크르티는 자신을 보고 알며 즐기는 자로서 푸루샤를 필요로 한다는 것이다. 혹은 장님과 걷지 못하는 절름발이가 서로 협력하는 것과 마찬가지라고 비유적으로 설명하기도 한다. 그러나 이와 같은 상키야哲學의 설명은 說得力의 不足함을 인정할 수밖에 없다. 만약에 상키야哲學에서 주장하는 대로 解脫이란 푸루샤와 프라크르티의 分離에서 이루어지는 것이라면 푸루샤가 解放을 위하여 프라크르티를 필요로 한다는 것은 수긍하기 어려운 설명인 것이다. 뿐만 아니라 상키야哲學은 어떻게 하여 전혀 異質的인 두 개의 形而上學的 實在 사이에 처음부터 접촉이란 것이 가능한가라는 것을 설명해야만 한다. 이 문제를 해결하기 위하여 상키야哲學은 그 접촉은 실제상의 접촉이 아니라 다만 그렇게 보일 뿐이라는 說 samyogābhāsa을 내세운다. - ↑ 가 나 다 https://www.google.com/search?q=puruṣa-saṃnidhi-mātra&rlz=1C1CHZN_koKR956KR956&sourceid=chrome&ie=UTF-8 2025년 11월 18일에 확인.
AI Overview
"Puruṣa-saṃnidhi-mātra" (पुरुषसंनिधिमात्र) is a Sanskrit philosophical term that translates to "merely the presence of the Puruṣa".
The phrase is a compound of three terms:- Puruṣa (पुरुष): In Indian philosophy, this typically refers to the "pure consciousness," "eternal self," or "cosmic being". It is the unchanging, witnessing aspect of existence, distinct from material nature (Prakṛti).
- Saṃnidhi (संनिधि): This word means "presence," "proximity," or "nearness".
- Mātra (मात्र): This particle means "merely," "only," or "just".
This specific term is often found in discussions within systems like the Sāṃkhya or Yoga philosophies to explain the relationship between the conscious principle (Puruṣa) and the material world (Prakṛti).
The core idea is that the activity or evolution of the material world occurs not because the Puruṣa directly acts upon it, but simply because the Puruṣa is present to witness it. The mere proximity of pure consciousness is what animates matter, without the Puruṣa itself being involved in the action. This subtle distinction is crucial for understanding the mechanism of creation and the path to liberation in these traditions. - ↑ https://www.wisdomlib.org/definition/samnidhi 2025년 11월 18일에 확인.
Sanskrit dictionary
Samnidhi in Sanskrit glossary
Saṃnidhi (संनिधि).—
1) Putting down together, juxtaposition.
2) Proximity, vicinity, presence; असत्यामा- काङ्क्षायां संनिधानमकारणम् (asatyāmā- kāṅkṣāyāṃ saṃnidhānamakāraṇam) ŚB. on MS.6.4.23; N.2.53.
3) Perceptibility, appearance.
4) A receptacle.
5) Receiving, taking charge of.
6) Combination, aggregate; दोषाणां संनिधानम् (doṣāṇāṃ saṃnidhānam) (strīyantram) Pañcatantra (Bombay) 1.191.
7) Depositing.
8) The object of an organ of sense (indriyaviṣaya).
Derivable forms: saṃnidhiḥ (संनिधिः).
See also (synonyms): saṃnidhāna.
Source: DDSA: The practical Sanskrit-English dictionary
Saṃnidhi (संनिधि).—(gender ? = Pali id., m. according to Childers; compare Sanskrit nidhi), store, hoard: °dhi-kāraḥ Mahāvyutpatti 8416 = Tibetan gsog ḥjog, making a hoard, hoarding (a sin); (nāhaṃ kriṇāmi nāpi vikriṇāmi) na cāpi me °dhi asti kiṃcit Mahāvastu ii.49.16 (verse; in same verse Pali Jātaka (Pali) v.387.13 na…sannicayo ca atthi).
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Sannidhi (सन्निधि).—f.
(-dhiḥ) 1. Proximity, approximation. 2. Perceptibility, presence, appearance, becoming or being visible or perceptible. 3. Placing. 4. Receiving. 5. A receptacle. E. sam and ni before dhā to have, and ki aff.; also sannidha and sannidhāna .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Saṃnidhi (संनिधि).—[masculine] juxtaposition, approximation, nearness etc. = [preceding] Loc. in presence of, coram; [accusative] towards, near ([genetive] or —°).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Saṃnidhi (संनिधि):—[=saṃ-nidhi] [from saṃni-dhā] m. depositing together or near, [Kātyāyana-śrauta-sūtra; Sāhitya-darpaṇa]
2) [v.s. ...] juxtaposition, nearness, vicinity, presence (au, with [genitive case] or ifc., ‘in the presence of, near’; im, ‘near to, towards’; idem, with √kṛ, vi-√dhā or √bandh and [locative case], ‘to take one’s seat or place or abode in’), [Āśvalāyana-śrauta-sūtra; Manu-smṛti; Mahābhārata] etc.
3) [v.s. ...] visibility, existence (cf. a-s), [Kusumāñjali]
4) [v.s. ...] receiving, taking charge of [Horace H. Wilson]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Sannidhi (सन्निधि):—[sanni-dhi] (dhiḥ) 2. f. Idem.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Saṃnidhi (संनिधि):—(wie eben) m.
1) Nebeneinanderstellung, gleichzeitige Erwähnung [Kātyāyana’s Śrautasūtrāṇi 3, 2, 15. 4, 4, 3. 7, 1, 35. 10, 9, 22. 12, 4, 5. 22, 5, 52.] = padānāmavilambenoccāraṇam [TARKAS. 50.] [Sāhityadarpana 17, 11. 27.] [Scholiast] zu [Kapila 1, 96.] —
2) Nähe, Gegenwart, Anwesenheit, das Vorhandensein [Amarakoṣa 3, 3, 23.] [Hemacandra’s Abhidhānacintāmaṇi 1451.] [Anekārthasaṃgraha 3, 351.] [Medinīkoṣa dh. 37.] [ADHYĀTMAR. 1, 1, 34.] [SARVADARŚANAS. 165, 21.] viyoga [Mālavikāgnimitra 65, 10.] rājasaṃnidhilokāḥ in der Nähe des Fürsten [Pañcatantra ed. orn. 23, 14.] ratnapūrvā bhūḥ so v. a. mit vor ihm liegenden Juwelen [Spr. (II) 4594.] saṃnidhau wenn man anwesend ist, a wenn man nicht anwesend ist [Manu’s Gesetzbuch 5, 74. 8, 147.] Comm. zu [Kātyāyana’s Śrautasūtrāṇi 394, 21. fg. 423, 19.] saṃnidhau mit einem gen. oder am Ende eines comp. in der Nähe, in Gegenwart von [Aśvalāyana’s Śrautasūtrāni 1, 9, 5.] [Manu’s Gesetzbuch 2, 194. 198. 4, 58. 99. 108. 8, 60. 79. 194 u.s.w.] [Mahābhārata 3, 2180. 2189. 2367. 2758. 5, 1220] (nach der Lesart der ed. Bomb.). [Rāmāyaṇa 1, 2, 13. 2, 22, 19. 32, 37. 64, 72. 82, 26. 101, 25.] [Yogasūtra 2, 35.] [Śākuntala 171.] [Spr. (II) 5101. 6413. 7336.] [Varāhamihira’s Bṛhajjātaka S. 96, 4.] [Kathāsaritsāgara 36, 46.] [Rājataraṅgiṇī 2, 147. 4, 132.] [Bhāgavatapurāṇa 1, 15, 8. 5, 9, 5. 6, 12, 6. 18, 5. 7, 5, 14.] svasaṃnidhāvupaveśya [Dhūrtasamāgama 92, 5.] nādhītaṃ guru beim Lehrer [Spr. (II) 4155.] guru nītaḥ in die Nähe von, zu [Vetālapañcaviṃśati] in [Lassen’s Anthologie (III) 10, 17.] nikṣepturasaṃnidhau in Abwesenheit von [Manu’s Gesetzbuch 8, 181.] vicchinnakaraparamāṇvasaṃnidhau wenn nicht vorhanden ist [KUSUM. 15, 22.] ahaṃ prāpto bhayārtastava saṃnidhim zu dir [Rāmāyaṇa 3, 42, 15.] saṃnidhiṃ prasthitā [Prabodhacandrodaja 68, 5.] yasya nāyāti saṃnidhim [Sāhityadarpana 118.] jale smiṃsaṃnidhiṃ kuru erscheine in [PAÑCAR. 3, 6, 9.] saṃnidhiṃ vi dhā Platz ergreifen, seinen Sitz aufschlagen in (loc.) [Rājataraṅgiṇī 4, 110.] bandh dass. [507.] — Vgl. sāṃnidhya .
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Saṃnidhi (संनिधि) in the Sanskrit language is related to the Prakrit word: Saṃnihi.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S) - ↑ https://www.wisdomlib.org/definition/matra 2025년 11월 18일에 확인.
Sanskrit dictionary
Matra in Sanskrit glossary
Mātra (मात्र).—a. (-trā, -trī f.) [मा-त्रन् (mā-tran)] An affix added to nouns in the sense of 'measuring as much as', 'as high or long, or broad as', 'reaching as far as', as in ऊरुमात्री भित्तिः (ūrumātrī bhittiḥ); पञ्चदशयोजनमात्रमध्वानमतिचक्राम (pañcadaśayojanamātramadhvānamaticakrāma) K.; (in this sense the word may as well be considered to be mātrā at the end of comp. q. v. below).
-traḥ A Brāhmaṇa of the lower order (by brith).
-tram 1 A measure, whether of length, breadth, height, size, space, distance or number; अग्रे तिष्ठत मात्रं मे (agre tiṣṭhata mātraṃ me) Bhāgavata 6.11.5; usually at the end of comp, i. e. अङ्गुलिमात्रम् (aṅgulimātram) a 'finger's breadth'; किंचिन्मात्रं गत्वा (kiṃcinmātraṃ gatvā) 'to some distance'; क्रोशमात्रे (krośamātre) 'at the distance of a Krośa', रेखामात्रमपि (rekhāmātramapi) 'even the breadth of a line, as much as a line'; रेखामात्रमपि क्षुण्णादा मनोर्वर्त्मनः परम् (rekhāmātramapi kṣuṇṇādā manorvartmanaḥ param), (na vyatīyuḥ) R.1.17; so क्षणमात्रम्, निमिष- मात्रम् (kṣaṇamātram, nimiṣa- mātram) 'the space of an instant', शतमात्र (śatamātra) 'a hundred in number'; so गजमात्र (gajamātra) 'as high or big as an elephant'; तालमात्र, यवमात्र (tālamātra, yavamātra) &c.
2) The full measure of anything, the whole or entire class of things, totality; जीवमात्रम् (jīvamātram) or प्राणिमात्रम् (prāṇimātram) 'the entire class of living beings'; मनुष्य- मात्रो मर्त्यः (manuṣya- mātro martyaḥ) 'every man is mortal'; वस्तुमात्रपक्षकोऽनुपसंहारी (vastumātrapakṣako'nupasaṃhārī) (hetuḥ) Tarka K.; मानुषमात्रदुष्करं कर्मानुष्ठितम् (mānuṣamātraduṣkaraṃ karmānuṣṭhitam) Dk.
3) The simple measure of anything, the one thing and no more, often translateable by 'mere', 'only', 'even'; जातिमात्रेण (jātimātreṇa) H.1.58 'by mere caste', टिट्टिभमात्रेण समुद्रो व्याकुलीकृतः (ṭiṭṭibhamātreṇa samudro vyākulīkṛtaḥ) 2.149. 'by a mere wag-tail', वाचामात्रेण जाप्यसे (vācāmātreṇa jāpyase) Ś.2 'merely by words'; so अर्थमात्रम्, संमानमात्रम् (arthamātram, saṃmānamātram) Pañcatantra (Bombay) 1.83; used with past participles मात्र (mātra) may be translated by 'as soon as', 'no sooner than', 'just'; विद्धमात्रः (viddhamātraḥ) R.5.51 'as soon as pierced'; 'when just pierced'; भुक्तमात्रे (bhuktamātre) 'just after eating'; प्रविष्टमात्र एव तत्र- भवति (praviṣṭamātra eva tatra- bhavati) Ś.3 &c.
4) An element, elementary matter; अहं पयो ज्योतिरथानिलो नभो मात्राणि देवा मन इन्द्रियाणि (ahaṃ payo jyotirathānilo nabho mātrāṇi devā mana indriyāṇi) Bhāg. 1.59.31.
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Mātrā (मात्रा).—1 A measure; see मात्रम् (mātram) above.
2) A standard of measure, standard, rule.
3) The correct measure; तस्य मात्रा न विद्यते (tasya mātrā na vidyate) Mahābhārata (Bombay) 13.93.45.
4) A unit of measure, a foot.
5) A moment.
6) A particle, an atom; पृथिवी च पृथिवीमात्रा (pṛthivī ca pṛthivīmātrā) &c. Praśna Up.4.8.
7) A part, portion; लभेमहि धनमात्रान् (labhemahi dhanamātrān) Ch. Up.1.1.6; सुरेन्द्रमात्राश्रितगर्भगौरवात् (surendramātrāśritagarbhagauravāt) R.3.11.
8) A small portion, a little, trifle, a little quantity, a small measure only; see मात्र (mātra) (3).
9) Account, consideration; राजेति कियती मात्रा (rājeti kiyatī mātrā) Pañcatantra (Bombay) 1.4 'of what account or consideration is a king', i. e. I hold him of no account; कायस्थ इति लध्वी मात्रा (kāyastha iti ladhvī mātrā) Mu.1.
1) Money, wealth, property; शून्यमठिकायां मात्राः समवतार्य (śūnyamaṭhikāyāṃ mātrāḥ samavatārya) Daśakumāracarita 2.8; नक्तंदिनं कक्षा- न्तरात्तां मात्रां न मुञ्चति (naktaṃdinaṃ kakṣā- ntarāttāṃ mātrāṃ na muñcati) Pañcatantra (Bombay) 1; कथमस्यार्थमात्रा हर्तव्या (kathamasyārthamātrā hartavyā) ibid.
11) (In prosody) A prosodial or syllabic instant, the time required to pronounce a short vowel; गच्छेत् षोडशमात्राभिः (gacchet ṣoḍaśamātrābhiḥ) Śukra.4.963; एकमात्रो भवेद् ह्रस्वः (ekamātro bhaved hrasvaḥ).
12) An element.
13) The material world, matter.
14) The upper part of the Nāgarī characters.
15) An ear-ring.
16) An ornament; a jewel.
17) A measure of time (in music.).
18) Function of the organs (indriyavṛtti).
19) Change (vikāra); सन्निवेश्यात्ममात्रासु सर्वभूतानि निर्ममे (sanniveśyātmamātrāsu sarvabhūtāni nirmame) Manusmṛti 1.16.
2) = बुद्धिः (buddhiḥ); न मात्रामनुरुध्यन्ते (na mātrāmanurudhyante) Mahābhārata (Bombay) 12.27.12. (com. mīyate viṣayā anayeti mātrā buddhiḥ).
Source: DDSA: The practical Sanskrit-English dictionary
Mātra (मात्र).—(-mātra) (for -mātraṃ, adv.; m.c.), in composition with [Page429-a+ 71] preceding gerund, as in Sanskrit and Pali often with parti- ciples: utsṛjya-mātra bhaviyā (ger.) navapuṣpadāmāḥ Lalitavistara 298.9, as soon as they had thrown (their bodies), having become fresh-flower-garlands,… (or is -mātra for -mātrāḥ, adj., with same meaning?). On *mātra, adj., maternal, see mātrī.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Mātra (मात्र).—n.
(-traṃ) 1. The whole, the entire thing or class of things. 2. (Adv.) Only, solely, (exclusive and identical, the very thing.) 3. The primitive subtle or invisible type of visible elementary matter. 4. A pleonastic addition to words. f.
(-trā) 1. Requisite, material. 2. Quantity, measure. 3. A little. 4. An ear-ring. 5. Wealth, substance. 6. A short vowel. 7. A moment. 8. Quantity in metre or prosody, a syllabic foot. 9. The upper or horizontal limb of the Nagari characters. E. mā to measure, Unadi aff. tran, fem. aff. ṭāp
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Mātra (मात्र).—[mā + tra], I. f. trā. 1. Measure, [Hitopadeśa] 121, 5 (distance). 2. Quantity, [Pañcatantra] 32, 24; 226. 14 (dravya-, f. All things of value). 3. Wealth, substance, [Pañcatantra] 34, 13. 4. Requisite, [Pañcatantra] 265, 5 (luggage); material. 5. A little, a trifle, [Pañcatantra] i. [distich] 46; an atom, [Mānavadharmaśāstra] 1, 27; an element. [Bhagavadgītā, (ed. Schlegel.)] 2, 14 (also n., [Bhāgavata-Purāṇa, (ed. Burnouf.)] 5, 11, 9). 6. A moment. 7. A short vowel. 8. Quantity in metre, [Pañcatantra] v. [distich] 43. 9. An ear-ring. Ii. n. 1. The totality, the whole, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 202, 17. 2. As latter part of comp. words (Being limited), alone, only, [Cāṇakya] 70 in Berl. Monatsb. 1864, 411 (cf. comp.). 3. As latter part of compounds, often almost without any signification; cf. e. g. artha -mātra.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Mātrā (मात्रा).—[feminine] measure, limit (in sp. & time), quantity, size, duration (also mātra [neuter]); unity of measure, foot; prosodial instant, moment i.[grammar]; particle, atom; element, matter (ph.); wealth, money, utensils; [neuter] —° in subst. all — whatever, or only, mere —; in adj. ([feminine] ā & ī) so and so long, high, large, etc.; having or being only, consisting only of —; after a [participle] just, scarcely.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Mātra (मात्र):—[from mā] a m. a Brāhman of the lowest order id est. only by birth, [Hemādri’s Caturvarga-cintāmaṇi]
2) Mātrā (मात्रा):—[from mātra > mā] a f. See sub voce
3) Mātra (मात्र):—[from mā] n. an element, elementary matter, [Bhāgavata-purāṇa]
4) [v.s. ...] (ifc.) measure, quantity, sum, size, duration, measure of any kind (whether of height, depth, breadth, length, distance, time or number e.g. aṅgula-mātram, a finger’s breadth, [Pañcatantra]; artha-mātram, a certain sum of money, [ib.]; krośa-mātre, at the distance of a Kos, [Hitopadeśa] ; māsa-mātre, in a month, [Lāṭyāyana]; śata-mātram, a hundred in number, [Kathāsaritsāgara])
5) [v.s. ...] the full or simple measure of anything, the whole or totality, the one thing and no more, often = nothing but, entirely, only (e.g. rāja-mātram, the whole class of kings, [Śāṅkhāyana-śrauta-sūtra]; bhaya-m, all that may be called danger, any danger, [Varāha-mihira’s Bṛhat-saṃhitā]; rati-m, nothing but sensuality, [Manu-smṛti]; śabda-mātreṇa, only by a sound, [Śakuntalā])
6) [v.s. ...] mf(ā and ī)n. (ifc.) having the measure of id est. as large or high or long or broad or deep or far or much or many (cf. aṅguṣṭha-, tāla-, bāhu-, yava-, tāvan-, etāvan-m)
7) [v.s. ...] Possessing (only) as much as or no more than (cf. prāṇa-yātrika-m)
8) [v.s. ...] amounting (only) to (pleonastically after numerals; cf. tri-m)
9) [v.s. ...] being nothing but, simply or merely (cf. padāti-, manuṣya-m; after a pp. = scarcely, as soon as, merely, just e.g. jāta-m, scarcely or just born, [Manu-smṛti]; kṛṣṭa-m, merely ploughed, [Kātyāyana-śrauta-sūtra]; bhukta-mātre, immediately after eating, [Manu-smṛti])
10) Mātrā (मात्रा):—[from mā] b f. measure (of any kind), quantity, size, duration, number, degree etc., [Ṛg-veda] etc. etc. (bhūyasyā mātrayā, in a higher degree, [Lalita-vistara])
11) [v.s. ...] unit of measure, foot, [Varāha-mihira’s Bṛhat-saṃhitā]
12) [v.s. ...] unit of time, moment, [Suśruta; Śārṅgadhara-saṃhitā] (= nimeṣa, [Viṣṇu-purāṇa]; ifc. = lasting so many moments, [Gautama-dharma-śāstra])
13) [v.s. ...] metrical unit, a mora or prosodial instant id est. the length of time required to pronounce a short vowel (a long vowel contains 2 Mātrās, and a prolated vowel 3), [Prātiśākhya]
14) [v.s. ...] musical unit of time (3 in number), [Pañcatantra]
15) [v.s. ...] (only once ifc.) the full measure of anything (= mātra), [Harivaṃśa 7125]
16) [v.s. ...] right or correct measure, order, [Ṛg-veda; Chāndogya-upaniṣad]
17) [v.s. ...] a minute portion, particle, atom, trifle, [Śatapatha-brāhmaṇa] etc. etc. (trayā, ind. in small portions, in slight measure, moderately, [Daśakumāra-carita; Suśruta])
18) [from mā] [f.] rājeti kiyatī mātrā, of what account is a king? a king is a mere trifle, [Pañcatantra]
19) [v.s. ...] kā mātrā samudrasya, what is the importance of the sea? the sea will easily be managed, [ib.]
20) [v.s. ...] an element (5 in number), [Bhāgavata-purāṇa]
21) [v.s. ...] matter, the material world, [Maitrī-upaniṣad; Mahābhārata; Bhāgavata-purāṇa]
22) [v.s. ...] materials, property, goods, household, furniture, money, wealth, substance, livelihood (also [plural]), [Vasiṣṭha; Manu-smṛti; Mahābhārata] etc.
23) [v.s. ...] a mirror, [Viṣṇu-smṛti, viṣṇu-sūtra, vaiṣṇava-dharma-śāstra]
24) [v.s. ...] an ear-ring, jewel, ornament, [Kādambarī]
25) [v.s. ...] the upper or horizontal limb of the Nāgarī characters, [Horace H. Wilson]
26) Mātra (मात्र):—b traka etc. See p.804, [columns] 2, 3.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Mātra (मात्र):—(traṃ) 1. n. The whole; the invisible type of visible matter; an addition. f. (trā) A little; a moment; quantity in metre; short vowel; wealth. adv. Only.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Mātra (मात्र):—
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Mātra (मात्र):—
1) b) α) hetumātraṃ tu rāmo vai jayamūlaṃ vibhīṣaṇaḥ [Rāmāyaṇa 6, 95, 55.] ślokamātram ein einziger Śloka [Kathāsaritsāgara 99, 28.] pādamātram ein einziger Pāda [Oxforder Handschriften 50,a,13.] —
2) c) śriyo mātrā [Bhāgavatapurāṇa 10, 52, 16.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Mātra (मात्र):——
1) m. ein Brahmane auf der niedrigsten Stufe , der sich nur auf seine Geburt zu berufen vermag , [Hemādri’s Caturvargacintāmaṇi 1,26,3.8.] —
2) f. mātrā — a) Maass , Maassstab. bhuyasyā mātrayā in starkem Maasse. — b) Ausdehnung , Umfang. — c) Quantum , Menge. — d) Zeitmaass , Dauer , Lebensmaass. — e) Zahlenmaass , Zahlenverhältniss. — f) Maasseinheit , Maassfuss. — g) das Grundmaass der Zeit , Moment (in populärem Gebrauch , nicht mathematisch bestimmt). = nimeṣa [Viṣṇupurāṇa 6,36.] — h) metrische Einheit , die Zeitdauer eines kurzen Vocals. — i) Zeitmaass in der Musik (deren drei). — k) an Ende eines Comp. das volle Maass , nur soviel als das vorangehende Wort besagt. Nur einmal , sonst in dieser Bed. mātra n. — l) das richtige Maass , — Verhältniss , Ordnung. — m) ein kleiner Theil , Partikel , Kleinigkeit , ein Weniges. Instr. in kleinen Partien , in kleinem Maasse , mässig ; *Loc. ein wenig [Gaṇaratnamahodadhi 1,6.] rājeti kiyati mātrā so v.a. mit einem Fürsten fertig zu werden , ist eine Kleinigkeit für (Gen.) kā mātrā samudrasya mit dem Meere ist leicht fertig zu werden. — n) Element , Grundstoff (deren fünf). — o) Materie , die sinnliche Welt. — p) Habe , Gut , Besitz , Geld. Pl. [Vasiṣṭha 20,45.] — q) Hausgeräthe. — r) Spiegel [Viṣṇusūtra 65,14.] — s) Ohrenschmuck , Schmuck überh. [Kād. (1872) 18,3.] —
3) n. mātra — a) Element , Grundstoff. Nur [Bhāgavatapurāṇa] — b) am Ende eines Comp. — α) Maass im Raume ; Höhe , Tiefe , Breite , Länge , Entfernung , Grösse. — β) Quantum , Menge. — γ) Dauer. — δ) nach einem Zahlwort pleonastisch. śatamātra = śata. — ε) Alles was das vorangehende Wort besagt , Etwas im weitesten Sinne des Wortes. rāja Alles was rājan heisst , kṛṣṭa gepflügt , gleichviel ob gut oder schlecht. — ζ) nur soviel als das vorangehende Wort besagt. Wiederzugeben durch Nichts als , nur , bloss. jātamātre beim blossen Erfahren , so v.a. für die blosse Nachweisung ; bhuktamātre wenn man nichts Anderes als gegessen hat , so v.a. unmittelbar nach dem Essen. Zum Ueberfluss tritt noch eka an mātra. —
4) am Ende eines adj. Comp. (f. ā u. ī) — a) so und so lang , — hoch , — breit , — dick , — tief , — weit , — gross , — viel. Nach einem Zahlwort pleonastisch. — b) nur soviel als — , nicht mehr als — besitzend , — übertragend , — ausmachend , nur aus — bestehend. — c) der Nichts als — ist , eine einfacher — ; mit — abgethan , so v.a. unmittelbar auf — folgend. Nach einem Partic. praes. pass. durch kaum , eben , nur wiederzugeben. — d) aus so und so vielen metrischen Einheiten bestehend. — e) so und so viele Momente während [Gautama's Dharmaśāstra 1,49.] — f) — als Habe besitzend.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Mātra (मात्र) in the Sanskrit language is related to the Prakrit words: Matta, Mattā, Metta.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S) - ↑ 가 나 https://www.google.com/search?q=puruṣa-saṁnidhi-matra&rlz=1C1CHZN_koKR956KR956&sourceid=chrome&ie=UTF-8 2025년 11월 17일에 확인.
AI Overview
The Sanskrit term puruṣa-saṁnidhi-mātra refers to the concept that the material world (Prakṛti) evolves or becomes active merely by the proximity or presence of Puruṣa (pure consciousness), without Puruṣa actively "doing" anything.
This concept is central to the Sāṃkhya and Yoga philosophies of Hinduism, where:- Puruṣa is the non-active, unchanging, eternal principle of pure consciousness or the soul/self.
- Saṁnidhi means proximity, presence, or nearness.
- Mātra means merely, only, or just.
- Prakṛti is the active principle of matter, the material cause of the universe, and all its transformations.
The idea is often compared to a magnet that causes iron filings to move by its mere presence, without itself moving or actively touching them. Similarly, the proximity of the conscious Puruṣa to the inert Prakṛti is enough to initiate the creation and functioning of the material world and the individual mind/body complex. The Puruṣa remains a detached, passive witness (observer), while Prakṛti performs all actions.
- ↑ 가 나 다 라 https://manblunder.com/articlesview/understanding-philosophies-part-5 2025년 11월 17일에 확인.
Understanding Philosophies - Part 5
Saturday, October 27, 2012
Puruṣa is the static energy and prakṛti is the dynamic energy and their conjugation gives rise to evolution. Though puruṣa becomes partly responsible in triggering evolution, it is only in prakṛti, evolution actually takes place. If the cause is puruṣa (in reality it is neither cause nor effect), then the effect is prakṛti (in reality, prakṛti is the cause) and this is discussed later in the this article. Sāṁkhya Sūtra (I.19) explains the purity of puruṣa thus; “Which is by nature, eternally pure, intelligent and free, does not stand in connection with bondage and matter.” Any modifications in the form of continuous evolution happen only in prakṛti, the Primitive Matter. Sāṁkhya Sūtra (I.61) says, “Prakṛti is the state of equipoise of sattva, rajas and tamas and from it arises intellect, from the intellect ego, from the ego arises mind, from mind arises two types of senses (1. Cognitive faculties and organs (5 + 5). 2. Action faculties and organs of actions (5+ 5); totalling to twenty).” Thus there are 23 tattvas that make a gross body (three of subtle body and twenty of gross body). Now this is being discussed further.
When the equipoise of the three guṇa-s (discussed at length under various topics in this site) are disturbed in prakṛti, evolution begins. The first evolute that arises due to the change of equipoise in guṇa-s is antaḥkaraṇa, the subtle body. From the intellect arises ego and from the ego arises mind. Intellect, ego and mind together are called antaḥkaraṇa or internal tools. All the three are subtle in nature and cannot work independently without any support by the gross body. In order to make them functional, a gross body needs to be formed. Simultaneously with the evolution of subtle body, gross body also evolves. Causal body which is formed by prāṇa is not discussed here. Once the mind is formed (the last of three components of antaḥkaraṇa), from the mind five cognitive faculties, also known as jñānedriya-s or knowledge organs are formed. The five jñānedriya-s are ears, eyes, nose, mouth and skin. (Two ears, two eyes, two nostrils, mouth and organs of procreation and excretion are called navadvāra-s or nine apertures of the body and the soul along with subconscious mind and prāṇa escape through any one of these apertures at the time of death.) Then karmendriyas are formed.
Intellect is predominantly of sattva guṇa, whereas ego could be of any one of the three guṇa-s and one guṇa is predominant at any given point of time. Prakṛti evolves both as macrocosm and microcosm based on these 23 principles (puruṣa and prakṛti excluded). There are definitions saying that both puruṣa and prakṛti do not unite directly, but puruṣa becomes closer to prakṛti, which is known as puruṣa-saṁnidhi-mātra (mere juxtaposition to prakṛti). Due to the proximity of puruṣa to prakṛti, ever illumine puruṣa gets itself reflected in prakṛti. Such intricate confusions prevail in Sāṁkhya philosophy. These confusions arise because of considering puruṣa and prakṛti as two independent entities, in contrast to Brahman and His māyā of Vedānta or Śiva and Śakti of Trika philosophy.
As far as Sāṁkhya is concerned, it uses the term Mahat which means greatness that encompasses everything both gross and subtle. In macrocosm it is Mahat and in microcosm it is intellect (buddhi). Only in this intellect, a component of antaḥkaraṇa, which again is a product of prakṛti, puruṣa gets reflected and because of this reflection, intellect becomes conscious. As intellect becomes active, it chooses to function on behalf of puruṣa; ego and mind begin to work for buddhi. Prakṛti produces mahat (Great) and mahat produces ego which in turn produces mind and mind it turn produces organs of perception and organs of action and further evolution happens. In the process, puruṣa wrongfully believes that it is the enjoyer whereas in reality, it only remains as a witness to all the actions. Puruṣa is neither the cause nor the effect whereas, prakṛti is the effect. It is effect because every action takes place only in prakṛti.
When there is evolution, there has to be some end to this expansion. When puruṣa becomes deluded and bonded, it is evolution and when the puruṣa is released from its delusion, it is liberation. Any experience in this world ultimately leads to pain. Pleasure is momentary or temporary, may be for a few days, months or even few years. Whether one enjoys pleasure or pain for the present, ultimately only the pain alone remains, either in the form of manifestation of his or her karmas or at the time of death. There is nobody to talk about death; but going by the various theories and interpretations, death is a painful process of destruction in the microcosmic plane. During existence in the world, everyone suffers from the onslaught arising from body and mind, co-habitants and superhuman forces. These are called ādhyātmika, ādhibhautika and ādhidaivika. In the process of liberation, the effects of all the three guṇa-s are annihilated and when there is no trace of any guṇa, further evolution cannot take place and the puruṣa gets liberated. Till it is liberated, it is bound by antaḥkaraṇa, concealing its true nature of purity and eternity. Because of puruṣa’s bondage, karmas accrue and as a result, the cycle of transmigration continues.
In order to attain liberation, puruṣa should first know that it is not the body and mind. As seen earlier, puruṣa gets reflected in the intellect. When puruṣa understands that it is only its reflection and the reflection is not the real self, the process of liberation gets initiated. This is possible only by acquiring knowledge. The moment this supreme knowledge is realized, at that very moment, liberation is completed. The process of liberation gets initiated in the mind, the lowest of three components of antaḥkaraṇa. Mind in turn works on ego and ego in turn works on intellect to complete the process of acquiring knowledge. Thus, it is only the mind that initiates the process of liberation. It is only through the mind, higher knowledge can be acquired, processed and passed on to ego and intellect. When higher knowledge is received by ego, it gradually loses its potency and as a result ‘me’, ‘mine’ and ‘I’ get dissolved paving way for the intellect to reveal the true nature of puruṣa.
There are more complicated and more realistic interpretations to the whole process, which is time consuming. Moreover, there are better philosophies that are more realistic and much easier to understand philosophies like Advaita and Trika. Advaita is an ocean and every single concept of Advaita is supported by authentic Upaniṣad-s. With this, bird’s eye view on Sāṁkhya is concluded which is meant only for the purpose of information.
(to be continued) - ↑ https://ko.wikipedia.org/wiki/라자스 2025년 11월 6일에 확인.
라자스(산스크리트어: रजस् rajas)는 힌두 철학의 상키아 학파에서 수립한 존재론적, 철학적, 심리학적 개념인 3가지 구나(구성요소, 경향, 특질, 특성, 속성) 중 하나이다.[1][2] 다른 두 가지 구나는 사트바(선함, 균형)와 타마스(무기력, 폭력, 무질서)이다. 라자스는 이 두 구나와 마찬가지로 모든 사물에 본유하는 구성요소 또는 특질인데, 운동, 에너지 및 활동을 주도하는 구성요소 또는 특질이다.[3][4]
라자스는 때때로 열정(passion)으로 번역되며, 이 경우 좋고 나쁨의 구분 없이 그냥 활동(activity)의 의미로 사용된다. 그렇기는 하나 문맥에 따라 좋은 열정/활동/에너지나 나쁜 열정/활동/에너지의 뜻으로 사용될 수 있다.[1][2] 라자스는 다른 두 구나가 좋은 방향으로건 나쁜 방향으로건 현실화되는 데에 도움을 줄 뿐만 아니라 두 구나가 현실화되는데 있어 필수적인 요소이다.[5][6] 달리 말해, '열정', 즉, '에너지와 그에 따른 활동'이 없다면 선도 악도 잠재적 상태에 있을 뿐 현실의 사물, 즉, 현상계의 사건이나 물건으로 나타나지 않는다. 한편, 열정(passion)이라는 낱말은 고통(suffering)이라는 낱말과 밀접한 관련이 있는데, 이 때의 고통이란 수고로움을 감수하면서 행한다는 의미이다.
[1] Gerald James Larson (2001). 《Classical Sāṃkhya: An Interpretation of Its History and Meaning》. Motilal Banarsidass. 10–18, 49, 163쪽. ISBN 978-81-208-0503-3.
[2] James G. Lochtefeld, Rajas, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 2, Rosen Publishing, ISBN 9780823931798ISBN 9780823931798, pages 546-547
[3] Gerald James Larson (2001). 《Classical Sāṃkhya: An Interpretation of Its History and Meaning》. Motilal Banarsidass. 244쪽. ISBN 978-81-208-0503-3.
[4] Ian Whicher (1998), The Integrity of the Yoga Darśana, State University of New York Press, pages 86-87, 124-125, 163-167, 238-243
[5] Autobiography Of A Yogi, Paramahansa Yogananda, Self Realization Fellowship, 1973, p. 22
[6] Maharishi Mahesh Yogi on the Bhagavad Gita Translation and Commentary, Arkana, 1990 p. 236 - ↑ 가 나 다 라 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=羅闍 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
羅闍
Pronunciations
[py] luóshé
[wg] lo-she
[hg] 나사
[mc] nasa
[mr] nasa
[kk] ラジャ
[hb] raja
[qn] la xà
Basic Meaning: Skt. rajas
Senses:- Transcription of the Sanskrit, which is one of the three qualities 三德 described in the Sāṃkhya 數論 school, the quality (guṇa) of turbidity. Translated as 激質, also transliterated as 刺闍. 〔金七十論 T 2137.54.1247c16〕 [Charles Muller; source(s): Nakamura]
- A king, sovereign, prince, chief (often applied to gods, e. g. to Varuṇa and the other Ādityas, to Indra, Yama etc., but esp. to Soma [ also the plant and juice ] and the Moon) (Skt. rājan). [Charles Muller; source(s): Hirakawa, M-W]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 1402a
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0946
Bukkyō daijiten (Mochizuki) (v.1-6)2882c - ↑ https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=罗阇&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Simplified): 罗阇 Luó dū 로어셔
Chinese (Traditional): 羅闍 Luó dū 로어뚜
English: Luoja 루오야
Korean: 루오자 - ↑ 가 나 다 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=刺闍 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
刺闍
Pronunciations
[py] làshé
[wg] la-she
[hg] 날사
[mc] nalsa
[mr] nalsa
[kk] ラジャ
[hb] raja
[qn] lạt xà
Basic Meaning: rajas
Senses:- Turbidity, one of the three qualities 三德 in Sāṃkhya 數論 philosophy. Var. of 剌闍. Also written 羅闍. [Charles Muller]
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- ↑ https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=刺阇&op=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Simplified): 刺阇 Cì dū 쯔두
Chinese (Traditional): 刺闍 Cì dū 쯔두
English: Cisha
Korean: 치샤 - ↑ https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=刺闍&op=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Traditional): 刺闍 Cì dū 쯔두
Chinese (Simplified): 刺闍 Cì dū 쯔두
English: Ciji
Korean: 치지 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=剌闍 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
剌闍
Pronunciations
[py] làshé
[wg] la-she
[hg] 날사
[mc] nalsa
[mr] nalsa
[kk] ラジャ
[hb] raja
[qn] lạt xà
Basic Meaning: rajas
Senses:- Transliteration of the Sanskrit, meaning dirt. Atmosphere, vapor, gloom, etc.; interpreted dust, minute; also hatred, suffering. Translated as 塵. Also transliterated as 囉惹. Var. 刺闍. 〔一切經音義 T 2128.54.482c5; 成唯瑞識込調〕 [Charles Muller; source(s): Nakamura, Soothill]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 1400b
Ding Fubao {Digital Version}
Bukkyō daijiten (Mochizuki) (v.1-6)1628b
Bukkyō daijiten (Oda) 1779-3
Soothill 297 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=剌阇&op=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Simplified): 剌阇 Là dū 라셔
Chinese (Traditional): 剌闍 Là dū 라셔
English: Laja
Korean: 라자 - ↑ 가 나 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=激質 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
激質
Pronunciations
[py] jīzhí
[wg] chi-chih
[hg] 격질
[mc] gyeokjil
[mr] kyŏkjil
[kk] ゲキシツ
[hb] gekishitsu
[qn] khích chất
Basic Meaning: turbidity
Senses:- In Sāṃkhya 數論 philosophy, rajas, one of the three basic qualities 三德 of pre-manifested existence (prakṛti). See 二十五諦. Transcribed as 羅闍. [Charles Muller; source(s): Nakamura]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 314c - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=激質&op=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Traditional): 激質 Jī zhì 지지
Chinese (Simplified): 激质 Jī zhì 지지
English: Stimuli
Korean: 자극 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=憂&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 憂 Yōu 요우
Chinese (Simplified): 忧 Yōu 요우
English: worry
Korean: 걱정하다 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=苦&op=translate 구글 번역 2025년 11월 6일에 확인.
Chinese (Traditional): 苦 Kǔ 쿠
Chinese (Simplified): 苦 Kǔ 쿠
English: bitter
Korean: 격렬한 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=嗔&op=translate 구글 번역 2025년 11월 6일에 확인.
Chinese (Traditional): 嗔 Chēn 첸
Chinese (Simplified): 嗔 Chēn 첸
English: Anger
Korean: 화 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=激性&op=translate 구글 번역 2025년 11월 7일에 확인.
Chinese (Traditional): 激性 Jī xìng 지싱
Chinese (Simplified): 激性 Jī xìng 지싱
English: Exciting
Korean: 신나는 - ↑ 가 나 다 라 마 바 사 https://en.wikipedia.org/wiki/Rajas 2025년 11월 5일에 확인.
Rajas (Sanskrit: रजस्) is one of the three guṇas (tendencies, qualities, attributes), a philosophical and psychological concept developed by the Samkhya school of Hindu philosophy.[1][2] The other two qualities are sattva (goodness, balance), and tamas (lethargy, violence, disorder). Rajas is innate tendency or quality that drives motion, energy, and activity.[3][4]
Rajas is sometimes translated as passion, where it is used in the sense of activity, which according to the context can be either good or bad.[1][2] Rajas helps actualize the other two guṇa.[5][6] In simply it is the mixture of both sattva and tamas.
Description
In Samkhya philosophy, a guṇa is one of three "tendencies, qualities": sattva, rajas and tamas. This category of qualities have been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are:- Sattva is the quality of balance, harmony, goodness, purity, universalizing, holistic, constructive, creative, building, positive attitude, luminous, serenity, being-ness, peaceful, virtuous.[4][7][8]
- Rajas is the quality of passion, activity, neither good nor bad and sometimes either, self-centeredness, egoistic, individualizing, driven, moving, dynamic.[9][10]
- Tamas is the quality of imbalance, disorder, chaos, anxiety, impure, destructive, delusion, negative, dull or inactive, apathy, inertia or lethargy, violent, vicious, ignorant.[11]
[1] Gerald James Larson (2001). Classical Sāṃkhya: An Interpretation of Its History and Meaning. Motilal Banarsidass. pp. 10–18, 49, 163. ISBN 978-81-208-0503-3.
[2] James G. Lochtefeld, Rajas, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 2, Rosen Publishing, ISBN 9780823931798, pages 546-547
[3] Gerald James Larson (2001). Classical Sāṃkhya: An Interpretation of Its History and Meaning. Motilal Banarsidass. p. 244. ISBN 978-81-208-0503-3.
[4] Ian Whicher (1998), The Integrity of the Yoga Darśana, State University of New York Press, pages 86-87, 124-125, 163-167, 238-243
[5] Autobiography Of A Yogi, Paramahansa Yogananda, Self Realization Fellowship, 1973, p. 22
[6] Maharishi Mahesh Yogi on the Bhagavad Gita Translation and Commentary, Arkana, 1990 p. 236
[7] Alter, Joseph S., Yoga in Modern India, 2004 Princeton University Press, p 55
[8] Mikel Burley (2007). Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Routledge. pp. 101–105, 120–122, 167, 185. ISBN 978-1-134-15978-9.
[9] Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pp. 234–237.
[10] Ian Whicher (1998), The Integrity of the Yoga Darśana, State University of New York Press, pp. 63, 124–129, 138, 188–190.
[11] Ian Whicher (1998), The Integrity of the Yoga Darśana, State University of New York Press, pp. 63, 110–112, 124–126, 163, 188. - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/rajas 2025년 11월 5일에 확인.
Sanskrit dictionary
Rajas in Sanskrit glossary
Rajas (रजस्).—n. [rañj-asun nalopaḥ Uṇādi-sūtra 4.224]
1) Dust, powder, dirt; धन्यास्तदङ्गरजसा मलिनीभवन्ति (dhanyāstadaṅgarajasā malinībhavanti) Ś.7.17; आत्मोद्धतैरपि रजोभिरलङ्घनीयाः (ātmoddhatairapi rajobhiralaṅghanīyāḥ) 1.8; R.1.42;6.33.
2) The dust or pollen of flowers; भूयाद् कुशेशयरजोमृदुरेणुरस्याः (bhūyād kuśeśayarajomṛdureṇurasyāḥ) (panthāḥ) Ś. 4.11; Meghadūta 35,67; Śiśupālavadha 7.42.
3) A mote in a sun-beam, any small particle (of matter); cf. Manusmṛti 8.132; जाल- सूर्यमरीचिस्थं त्रसरेणू रजः स्मृतम् (jāla- sūryamarīcisthaṃ trasareṇū rajaḥ smṛtam) Y.1.362.
4) A ploughed or cultivated land, arable field.
5) Gloom, darkness.
6) Foulness, passion, emotion, moral or mental darkness; अपथे पदमर्पयन्ति हि श्रुतवन्तोऽपि रजोनिमीलिताः (apathe padamarpayanti hi śrutavanto'pi rajonimīlitāḥ) R.9. 74.
7) The second of the three Guṇas or constituent qualities of all material substances (the other two being sattva and tamas; rajas is supposed to be the cause of the great activity seen in creatures; it predominates in men, as Sattva and Tamas predominate in gods and demons); अन्तर्गतमपास्तं मे रजसोऽपि परं तमः (antargatamapāstaṃ me rajaso'pi paraṃ tamaḥ) Kumārasambhava 6.6; Bhagavadgītā (Bombay) 6. 27; रजोजुषे जन्मनि (rajojuṣe janmani) K.; Mālatīmādhava (Bombay) 1.2.
8) Menstrual discharge, menses; रजसाभिप्लुतां नारी नरस्य ह्युपगच्छतः । प्रज्ञा तेजो बलं चक्षुरायुश्चैव प्रहीयते (rajasābhiplutāṃ nārī narasya hyupagacchataḥ | prajñā tejo balaṃ cakṣurāyuścaiva prahīyate) || Manusmṛti 4.41;5.66.
9) Safflower.
1) Tin.
11) Ved. Air, atmosphere.
12) A division of the world.
13) Vapour.
14) Cloud or rain-water.
15) Sin (pāpa); प्रायश्चित्तं च कुर्वन्ति तेन तच्छाम्यते रजः (prāyaścittaṃ ca kurvanti tena tacchāmyate rajaḥ) Rām.4. 18.34.
Source: DDSA: The practical Sanskrit-English dictionary
Rajas (रजस्).—n.
(-jaḥ) 1. The second of the three primary qualities of nature the quality or property of passion: that which produces sensual desire, worldly coveting, pride, and falsehood, and is the cause of pain. 2. Dust. 3. The dust or pollen of a flower. 4. Any particle of matter. 5. The menstrual evacuation. 6. Cultivated fields. 7. A mole in a sun-beam. E. rañj to colour, to be attached to, Unadi aff. asun .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Rajas (रजस्).—I. i. e. rañj + as, n. (the original signification was probably ‘Dimness;’ cf. rajani and [Gothic.] riquis). 1. Sky, Chr. 289, 7 = [Rigveda.] i. 50, 7. 2. Dust, [Mānavadharmaśāstra] 11, 110. 3. The pollen of a flower, [Vikramorvaśī, (ed. Bollensen.)] [distich] 26. 4. The menses, [Mānavadharmaśāstra] 4, 41. Ii. i. e. perhaps ṛj + as (cf. ), n. The quality of passion, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 207, 8.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Rajas (रजस्).—[neuter] atmosphere, air, [especially] the lower region of clouds and vapours ([opposed] div or rācana); the sky (conc. also as twofold, rajasī) mist, gloom (i.[grammar]); dust, pollen of flowers, any small particle of matter; foulness, impurity, [especially] the menstrual secretion, darkness or soul-darkening passion (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Rajaḥ (रजः):—[from raj] in [compound] for rajas.
1) Rajas (रजस्):—[from raj] n. ‘coloured or dim space’, the sphere of vapour or mist, region of clouds, atmosphere, air, firmament (in Veda one of the divisions of the world and distinguished from div or svar, ‘the sphere of light’, and rocanā divaḥ, ‘the ethereal spaces’, which are beyond the rajas, as ether is beyond the air; often rajas, = ‘the whole expanse of heaven or sky’, divided into a lower and upper stratum, the rajas uparam or pārthivam and the rajas uttamam or paramam or divyam; hence [dual number] rajasī, ‘the lower and higher atmospheres’; sometimes also three and, [Ṛg-veda i, 164, 6] even six such spheres are enumerated, hence [plural] rajāṃsi, ‘the skies’), [Ṛg-veda; Atharva-veda; Taittirīya-saṃhitā; Vājasaneyi-saṃhitā; Brāhmaṇa]
2) [v.s. ...] vapour, mist, clouds, gloom, dimness, darkness, [Ṛg-veda; Atharva-veda]
3) [v.s. ...] impurity, dirt, dust, any small particle of matter, [Ṛg-veda] etc. etc. (cf. go-r)
4) [v.s. ...] the dust or pollen of flowers, [Kālidāsa; Bhāgavata-purāṇa]
5) [v.s. ...] cultivated or ploughed land (as ‘dusty’ or ‘dirty’), arable land, fields, [Ṛg-veda]
6) [v.s. ...] the impurity id est. the menstrual discharge of a woman, [Gṛhya-sūtra; Manu-smṛti; Mahābhārata; Suśruta] etc.
7) [v.s. ...] the ‘darkening’ quality, passion, emotion, affection, [Mahābhārata; Kāvya literature] etc.
8) [v.s. ...] (in [philosophy]) the second of the three Guṇas or qualities (the other two being sattva, goodness, and tamas, darkness; cf. [Indian Wisdom, by Sir M. Monier-Williams 85]; rajas is sometimes identified with tejas q.v.; it is said to predominate in air, and to be active, urgent, and variable), [Sāṃkhyakārikā; Varāha-mihira’s Bṛhat-saṃhitā; Suśruta] etc.
9) [v.s. ...] ‘light’ or ‘day’ or ‘world’ or ‘water’ [Nirukta, by Yāska iv, 19]
10) [v.s. ...] a kind of plant (= parpaṭa), [Bhāvaprakāśa]
11) [v.s. ...] tin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] autumn, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] sperm, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) [v.s. ...] safflower, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) [v.s. ...] m. Name of a Ṛṣi (son of Vasiṣṭha), [Viṣṇu-purāṇa]
16) [v.s. ...] cf. [Greek] ἔ-ρεβος; [Gothic] riqis.
Rajo (रजो):—[from raj] in [compound] for rajas.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Rajas (रजस्):—(jaḥ) 5. n. The quality, passion, or sensual feelings; dust; desire; pollen; menses.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Rajas (रजस्):—
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Rajas (रजस्):——
1) n. — a) Dunstkreis , Luftkreis , insofern darin Nebel , Wolken u.s.w. sich bewegen ; Pl. die Lüfte. Im Besondern — α) eines der Weltgebiete. — β) irdischer und himmlischer Dunstkreis. — γ) drei und sechs Dunstkreise. — δ) Du. die untere und die obere Region (über der Erde.) — ε) die obere und untere Grenze des Dunstkreises. — b) Dunst , Nebel ; Düsterkeit , Dunkel. — c) Staub ; Unreinigkeit , kleine Partikeln irgend eines Stoffes ; Staubkörnchen. — d) Blüthenstaub. — e) das Staubige , d.i. das aufgerissene und bebaute Land , Feld. — f) die menses. — g) Leidenschaft ; m. der Philosophie die mittlere der drei Qualitäten , die den Geist verdüsternde Leidenschaftlichkeit. — h) Zinn. — i) eine best. Pflanze , = parpaṭa [Rājan 5,8.] [Bhāvaprakāśa 3,101.] — k) = jyotis udaka loka ahan. —
2) m. Nomen proprium eines Sohnes des Vasiṣṭha.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Rajas (रजस्) in the Sanskrit language is related to the Prakrit word: Raya.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Hindi dictionary
Rajas in Hindi glossary
Rajas in Hindi refers in English to:—(a) born of or appropriate to [rajoguna]; passionate; see [rajasi] (nm) arrogance; rage; excitement..—rajas (राजस) is alternatively transliterated as Rājasa.
Source: DDSA: A practical Hindi-English dictionary
Tamil dictionary
Rajas in Tamil glossary
Rajas (ரஜஸ்) noun < rajas.
1. The quality of passion manifested in one’s activity. See இரசோகுணம். [irasogunam.]
2. Dust; புழுதி. [puzhuthi.]
3. Menstrual discharge; பூப்புநீர். [puppunir.]
Source: DDSA: University of Madras: Tamil Lexicon
Nepali dictionary
Rajas in Nepali glossary
Rajas is another spelling for राजस [rājasa].—n. 1. passion; emotion; anger; 2. throne of the king; 3. the authority or rule; adj. relating to the quality of passion;
Source: unoes: Nepali-English Dictionary - ↑ https://www.youtube.com/watch?v=AMub-n9NMtc Rajas Pronunciation Sanskrit रजस् rajas. 2025년 11월 5일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/rajas Learn how to pronounce rajas. 2025년 11월 5일에 확인.
- ↑ https://www.wisdomlib.org/definition/rajas 2025년 11월 5일에 확인.
Dharmashastra (religious law)
Rajas in Dharmashastra glossary
Rajas (रजस्).—One of the three guṇas, representing the quality of love and hate. These three qualities are to be seen as all-pervading and interpenetrating all beings. The Sanskrit word rajas is a technical term used throughout Dharmaśāstra literature such as the Manusmṛti.
According to the Manusmṛti XII.28: “What is mixed with pain and brings unhappiness to the soul,—know that to be ‘rajas’, imperceptible and constantly attracting embodied beings”.
According to the Manusmṛti XII.32: “Proneness to undertake work, impatience, commission of improper acts, constant addiction to sensual objects are the characteristics of the quality of ‘rajas’”.
According to the Manusmṛti XII.36: “When, by a certain act, the man desires great fame in this world, and does not mind failure—this should be understood to partake of the quality of ‘rajas’”.
Source: Wisdom Library: Dharma-śāstra - ↑ https://www.wisdomlib.org/definition/rajas 2025년 11월 5일에 확인.
General definition (in Hinduism)
Rajas in Hinduism glossary
Rajas (रजस्):—Another name for vaṃśī (unit of weight), according to the Cintāmaṇi.
Source: Wisdom Library: Hinduism
1) Rajas (रजस्) denotes the region of the atmosphere between heaven and earth in the Rigveda and later. The atmosphere, like the sky (div), is divided into three regions, but more normally into two, the ‘earthly’ (pārthiva) and the ‘heavenly’ (divya or divaḥ). In some passages the word refers in the plural to the dusty fields on earth.
2) Rajas (रजस्) in one passage of the Yajurveda-saṃhitās clearly means ‘silver’, like Rajata. It is also taken in this sense in one passage of the Rigveda by Zimmer, but this interpretation is doubtful.
Source: archive.org: Vedic index of Names and Subjects
Rajas is associated with concepts of energy, activity, ambition, and passion; so that, depending on how it is used, it can either have a supportive or hindering effect on the evolution of the soul.
Source: WikiPedia: Hinduism - ↑ 가 나 다 라 마 바
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 92.
상키야 Sāṁkhya哲學은 인도의 체계화된 철학학파 가운데서 가장 먼저 형성된 것으로 여겨진다.2) 상키야 哲學思想은 우리가 이미 고찰한 바와 같이 『카타 우파니샤드』나 『슈베타슈바타라 우파니샤드』와 같은 후기 우파니샤드에 분명하게 나타나 있으며 또한 『마하바라타』의 제12권 『解脫法品』에도 여러가지 초기 상키야哲學의 형태가 나타나 있음을 우리는 이미 보았다. 특히 『바가바드 기타』가 형성된 당시, 즉 서력기원전 2~3세기 경에는 상키야는 요가와 더불어 하나의 잘 확립된 思想으로서 존재한 듯이 보이며, 『기타』에 사상적으로 至大한 영향을 주었던 것이다. 그러나 이런 고대 문헌들에 나타나 있는 상키야철학은 어디까지나 아직도 충분히 발달되지 않은 초기의 것으로서 나중에 형성된 古典的 無神論的 상키야哲學과는 많은 차이점을 보이고 있다.
2) 상키야哲學은 세계를 25원리(tattva)에 의하여 說明하므로 數를 중시한다하여 數論이라 불려 왔다. 〈Sāṁkhya〉라는 말도 〈計算하는 者〉라는 뜻을 지닌 것으로 풀이되고 있다. - ↑ https://zh.wikipedia.org/zh-tw/摩诃婆罗多 2025년 8월 13일에 확인.
《摩訶婆羅多》（梵語：महाभारतम्，拉丁字母轉寫：Mahābhāratam，發音：[məɦaːˈbʱaːrət̪əm]；/məhɑːˈbɑːrətə/），乃古印度兩大著名梵文史詩之一，成書於公元前三世紀至公元五世紀之間，與另一經典《羅摩衍那》齊名。 - ↑ https://zh.wikipedia.org/zh-cn/摩诃婆罗多 2025년 8월 13일에 확인.
《摩诃婆罗多》（梵语：महाभारतम्，拉丁字母转写：Mahābhāratam，发音：[məɦaːˈbʱaːrət̪əm]；/məhɑːˈbɑːrətə/），乃古印度两大著名梵文史诗之一，成书于公元前三世纪至公元五世纪之间，与另一经典《罗摩衍那》齐名。 - ↑ https://sanskritdictionary.com/mahābhārata/173980/1 2025년 8월 13일에 확인.
mahābhārata महाभारत
Definition: n. (with or scilicet ākhyāna-),"great narrative of the war of the bharata-s", Name of the great epic poem in about 215,000 lines describing the acts and contests of the sons of the two brothers dhṛtarāṣṭra- and pāṇḍu-, descendants of bharata-, who were of the lunar line of kings reigning in the neighbourhood of hastinā-pura- (the poem consists of 18 books with a supplement called hari-vaṃśa-, the whole being attributed to the sage vyāsa-) Literary Source: āśvalāyana-gṛhya-sūtra Literary Source: mahābhārata etc. (Literary Source: IW. 370 etc.) - ↑ 가 나 다 https://www.howtopronounce.com/hindi/mahabharata 2025년 8월 13일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/mahabharáta-4 2025년 8월 13일에 확인.
- ↑ https://www.youtube.com/watch?v=8NugQVCA9UI Mahabharata Pronunciation Sanskrit महाभारत Mahābhārata 2025년 8월 13일에 확인.
- ↑ https://en.wikipedia.org/wiki/Mahabharata 2025년 8월 13일에 확인.
The Mahābhārata (/məˌhɑːˈbɑːrətə, ˌmɑːhə-/ mə-HAH-BAR-ə-tə, MAH-hə-; Sanskrit: महाभारतम्, IAST: Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is a smriti text (also described as a Sanskrit epic) from ancient India, one of the two important epics of Hinduism known as the Itihasas, the other being the Ramayana. It narrates the events and aftermath of the Kurukshetra War, a war of succession between two groups of princely cousins, the Kauravas and the Pāṇḍavas. It contains philosophical and devotional material, such as a discussion of the four "goals of life" or puruṣārtha(12.161). Among the principal works and stories in the Mahābhārata are the Bhagavad Gita, the story of Damayanti, the story of Shakuntala, the story of Pururava and Urvashi, the story of Savitri and Satyavan, the story of Kacha and Devayani, the story of Rishyasringa and an abbreviated version of the Rāmāyaṇa, often considered as works in their own right. - ↑ https://en.wikipedia.org/wiki/Mahabharata 2025년 8월 13일에 확인.
Mahabharata
The Mahābhārata (/məˌhɑːˈbɑːrətə, ˌmɑːhə-/ mə-HAH-BAR-ə-tə, MAH-hə-; Sanskrit: महाभारतम्, IAST: Mahābhāratam, pronounced [mɐɦaːˈbʱaːrɐt̪ɐm]) is a smriti text (also described as a Sanskrit epic) from ancient India, one of the two important epics of Hinduism known as the Itihasas, the other being the Ramayana. It narrates the events and aftermath of the Kurukshetra War, a war of succession between two groups of princely cousins, the Kauravas and the Pāṇḍavas. It contains philosophical and devotional material, such as a discussion of the four "goals of life" or puruṣārtha (12.161). Among the principal works and stories in the Mahābhārata are the Bhagavad Gita, the story of Damayanti, the story of Shakuntala, the story of Pururava and Urvashi, the story of Savitri and Satyavan, the story of Kacha and Devayani, the story of Rishyasringa and an abbreviated version of the Rāmāyaṇa, often considered as works in their own right. . . . Traditionally, the authorship of the Mahābhārata is attributed to Vyāsa. . . . The title is translated as "Great Bharat (India)", or "the story of the great descendants of Bharata", or as "The Great Indian Tale". - ↑ https://en.dict.naver.com/#/search?query=Mahabharata 2025년 8월 13일에 확인.
Mahabharata ( Mahabharatum ) 미국∙영국 [məhɑ́:bɑ́:rətə]
명사 마하바라다(摩訶婆羅多) ((옛 인도의 대서사시))
동아출판 프라임 영한사전 - ↑ https://en.dict.naver.com/#/search?query=Mahabharata 2025년 8월 13일에 확인.
Mahābhārata
종교 마하바라타
종교학대사전 - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 95-96.
상키야철학은 佛敎와 같이 세계를 苦로 보며, 이 苦를 극복하려는 데에 철학적 사유의 주목적이 있다. 또한 그 세계관에 있어서도 불교와 같이 요가의 체험에 기초한 心理學的인 世界觀, 즉 인간의 심리현상의 관찰을 중심하여 세계를 파악하려는 경향이 짙으며, 一元論的인 세계해석을 피하고 있다. 그러나 동시에 상키야철학은 불교에서는 인정하지 않고 있는 인간의 영원한 自我, 즉, 푸루샤(精神 : puruṣa)라는 실재를 인정하고 있으며, 이 점에서 佛敎와 결정적인 차이를 보이고 있다. 상키야철학은 세계의 모든 존재를 精神 puruṣa과 物質 prakṛti이라는 두 개의 형이상학적 원리로서 설명한다. 따라서 이 두 개념을 바로 이해하면 상키야철학의 근본을 파악하게 되는 것이다.
프라크르티, 즉 物質이란 개념은 상키야哲學에서 특수한 의미를 지니고 있다. 프라크르티는 푸루샤를 제외한 세계의 一切現象이 그로부터 발전되어 나오는 모태와 같은 것으로서 未顯現 avyakta이라 불린다. 즉, 경험의 세계에서 보는 바와 같은 한계를 지닌 현상들이 그 분명한 모습으로 나타나기 이전의 가능성의 세계를 의미한다. 그 자체는 어떤 원인도 가지고 있지 않으나, 그로부터 모든 것이 발전되어 나오는 세계의 質料的 원인 upādāna-kāraṇa, 혹은 제1원인 pradhāna이 되며, 무한한 창조의 힘 śakti이 되는 것이다. - ↑ 가 나 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=不顯現 DDB (Digital Dictionary of Buddhism). 2025년 10월 15일에 확인.
不顯現
Pronunciations
[py] bù xiǎnxiàn
[wg] pu-hsien-hsien
[hg] 불현현
[mc] bul hyeonhyeon
[mr] pul hyŏnhyŏn
[kk] フケンゲン
[hb] fu kengen
[qn] bất hiển hiện
Basic Meaning: not visible
Senses:- Not manifest, unapparent, indistinct, invisible, imperceptible (Skt. avyakta, anābhāsa-gata). 〔佛地經論 T 1530.26.323b2〕 [Charles Muller; source(s): Hirakawa, Nakamura, M-W]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 1158d
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0067 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=未顯現&op=translate 구글 번역 2025년 10월 15일에 확인.
Chinese (Traditional): 未顯現 Wèi xiǎnxiàn 웨이 시앤시앤
Chinese (Simplified): 未显现 Wèi xiǎnxiàn 웨이 시앤시앤
English: Not Appeared
Korean: 나타나지 않음 - ↑ https://hanja.dict.naver.com/#/search?query=未顯現&range=letter 네이버 한자사전. 2025년 10월 15일에 확인.
未 아닐 미
부수 木(나무목) 총 획수 5획
1. 아니다, 못하다 2. 아직 ~하지 못하다 3. 아니냐? 못하느냐?
顯 나타날 현
부수 頁(머리혈) 총 획수 23획
1. 나타나다 2. 드러나다 3. 뚜렷하다
显(간체자), 顕(일본자), 顕(약자), 显(속자), 㫫(속자), 𩔰(속자), 㬎(동자), 䧮(동자), 𩕃(동자)
現 나타날 현
부수 𤣩(구슬옥변) 총 획수 11획
1. 나타나다, 출현하다(出現--) 2. 나타내다, 드러내다 3. 실재(實在: 실제로 존재함)
现(간체자), 现(동자) - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=不顯現&op=translate 구글 번역 2025년 10월 15일에 확인.
Chinese (Traditional): 不顯現 Bù xiǎnxiàn 부 시앤시앤
Chinese (Simplified): 不显现 Bù xiǎnxiàn 부 시앤시앤
English: Not visible
Korean: 보이지 않음 - ↑ https://hanja.dict.naver.com/#/search?query=不顯現&range=letter 네이버 한자사전. 2025년 10월 15일에 확인.
不 아닐 불, 아닐 부, 바르지 아니할 비
부수 一(한일) 총 획수 4획
1. (아닐 불) 2. 아니다 3. 아니하다
𠀚(고자), 𠙐(고자)
不 아닐 불(부)
부수 一(한일) 총 획수 4획
불. 조선시대, 강경(講經) 때의 시험 등급의 최하위. 선초(鮮初)에는 대통(大通)·통(通)·약통(略通)·조통(粗通)·불통(不通)의 다섯 등급이 있었으나, 그 이후에는 통(通)·약(略:혹은 略通)·조(粗:혹은 粗通)·불(不:혹은 不通)의...
단국대 한국한자어사전
顯 나타날 현
부수 頁(머리혈) 총 획수 23획
1. 나타나다 2. 드러나다 3. 뚜렷하다
显(간체자), 顕(일본자), 顕(약자), 显(속자), 㫫(속자), 𩔰(속자), 㬎(동자), 䧮(동자), 𩕃(동자)
現 나타날 현
부수 𤣩(구슬옥변) 총 획수 11획
1. 나타나다, 출현하다(出現--) 2. 나타내다, 드러내다 3. 실재(實在: 실제로 존재함)
现(간체자), 现(동자) - ↑ 가 나 다 라 마 바 사 아 자 차 https://www.wisdomlib.org/definition/avyakta 2025년 10월 15일에 확인.
Sanskrit dictionary
Avyakta in Sanskrit glossary
Avyakta (अव्यक्त).—a.
1) Indistinct, not manifest or apparent, inarticulate; °वर्ण (varṇa) indistinct accents; Ś.7.17; फलम- व्यक्तमब्रवीत् (phalama- vyaktamabravīt).
2) Invisible, imperceptible.
3) Undetermined; अव्यक्तोऽयमचिन्त्योऽयम् (avyakto'yamacintyo'yam) Bhagavadgītā (Bombay) 2.25;8.2.
4) Undeveloped, uncreated.
5) (In alg.) Unknown (as a quantity or number).
-ktaḥ 1 Name of Viṣṇu.
2) Name of Śiva.
3) Cupid.
4) Primary matter which has not yet entered into real existence.
5) A fool.
6) Name of an Upaniṣad.
-ktam (In Vedānta Phil.)
1) The Supreme Being or Universal Spirit, Brahman.
2) Spiritual ignorance.
3) The subtle body.
4) The state of sleep (suṣuptyavasthā).
5) (In Sāṅ. Phil.) The primary germ of nature (sarvakāraṇa), the primordial element or productive principle from which all the phenomena of the material world are developed; बुद्धेरिवाव्यक्तमुदाहरन्ति (buddherivāvyaktamudāharanti) R.13.6; महतः परमव्यक्तमव्यक्तात्पुरुषः परः (mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ) Kaṭh., Sāṃkhyakārikā 2.1,14.16.58.
6) The Soul.
7) Nature. अव्यक्तः शंकरे विष्णौ क्लीबे तु महदादिके । परमात्म- न्यात्मनि च त्रिषु स्यादस्फुटे (avyaktaḥ śaṃkare viṣṇau klībe tu mahadādike | paramātma- nyātmani ca triṣu syādasphuṭe)....Nm.
-ktam ind. Imperceptibly, indistinctly, inarticulately.
--- OR ---
Āvyakta (आव्यक्त).—a. Quite clear, intelligible; तद्वाक्यमाव्यक्तपदं तासां स्त्रीणां निशम्य च (tadvākyamāvyaktapadaṃ tāsāṃ strīṇāṃ niśamya ca) Rām.7.88.2.
Source: DDSA: The practical Sanskrit-English dictionary
Avyakta (अव्यक्त).—adj. (= Pali avyatta; neg. of vyakta, q.v.), (1) ignorant: Saddharmapuṇḍarīka 210.3 °tā akuśalā; Lalitavistara 264.20 °to [Page079-b+ 71] bālo; Divyāvadāna 301.2 °tān apy akuśalān api: 617.18; (2) (compare Sanskrit id., Pali avyatta) obscure: avyaktendriyaḥ Karmavibhaṅga (and Karmavibhaṅgopadeśa) 31.12, see s.v. jihma.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Avyakta (अव्यक्त).—mfn.
(-ktaḥ-ktā-ktaṃ) 1. Indistinct, unapparent, invisible, imperceptible. 2. (In algebra,) Unknown as quantity or number. m.
(-ktaḥ) 1. Vishnu. 2. Siva. 3. Kandarpa or Cupid. 4. A fool. n.
(-ktaṃ) 1. The Supreme Being or universal spirit. 2. Any invisible principle according to the Sankhya philosophy. 3. The soul. 4. Nature, temperament. E. a neg. vyakta evident, distinct.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Avyakta (अव्यक्त).—[adjective] undisclosed, unmanifested, not clear, indistinct, imperceptible, transcendental; [neuter] [adverb]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Avyakta (अव्यक्त):—[=a-vyakta] mfn. undeveloped, not manifest, unapparent, indistinct, invisible, imperceptible, [Upaniṣad; Pāṇini; Manu-smṛti] etc.
2) [v.s. ...] (in [algebra]) unknown as quantity or number
3) [v.s. ...] speaking indistinctly
4) [v.s. ...] m. (= paramātman) the universal Spirit, [Manu-smṛti ix, 50]
5) [v.s. ...] Name of Viṣṇu, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) [v.s. ...] of Śiva, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] of Kāma, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
8) [v.s. ...] a fool, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] Name of an Upaniṣad
10) [v.s. ...] (also) a young monk who has not finished his studies, [Śīlāṅka]
11) [v.s. ...] n. (in Sāṅkhya [philosophy]) ‘the unevolved (Evolver of all things)’, the primary germ of nature, primordial element or productive principle whence all the phenomena of the material world are developed, [Kaṭha-upaniṣad; Sāṃkhyakārikā etc.]
12) Āvyakta (आव्यक्त):—[=ā-vy-akta] [from āvy-añj] mfn. quite clear or intelligible, [Rāmāyaṇa vii, 88, 20.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Avyakta (अव्यक्त):—[a-vyakta] (ktaḥ) 1. m. Vishnu. n. Supreme being; unknown quantity or principal. a. Unapparent.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw0111.jpg अव्यक्त a-vyakta. 2025년 10월 15일에 확인.
- ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Avyakta 2025년 10월 15일에 확인.
Avyakta, meaning "not manifest", "devoid of form" etc., is the word ordinarily used to denote Prakrti on account of subtleness of its nature and is also used to denote Brahman, which is the subtlest of all and who by virtue of that subtlety is the ultimate support (asraya) of Prakrti.[1] Avyakta as a category along with Mahat (Cosmic Intelligence) and Purusa plays an important role in the later Samkhya philosophy even though the Bhagavad Gita III.42 retaining the psychological categories altogether drops out the Mahat and the Avyakta (Unmanifest), the two objective categories.[2]
[1] S.N.Dasgupta (1991). The Speech of Gold. New Delhi: Motilal Banarsidass Publishers. p. 136. ISBN 9788120804159.
[2] Ramachandra Dattatrya Ranade (1926). The constructive survey of Upanishadic philosophy. Mumbai: Bharatiya Vidya Bhavan. p. 144. - ↑ https://www.youtube.com/watch?v=4uj6GlYIb6A Avyakta अव्यक्त avyakta Sanskrit Pronunciation. 2025년 10월 15일에 확인.
- ↑ https://www.howtopronounce.com/hindi/avyakta Learn how to pronounce Avyakta. 2025년 10월 15일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/avyakta Learn how to pronounce Avyakta. 2025년 10월 15일에 확인.
- ↑ 가 나 https://zh.wikipedia.org/zh-tw/薄伽梵歌 2025년 8월 13일에 확인.
薄伽梵歌
《薄伽梵歌》（梵語：भगवद् गीता，羅馬化：Bhagavad Gītā，字面意思是「薄伽梵（至尊神）之頌讚/贊歌」），又稱為《薄伽梵頌》，是印度教的教典，敘述了印度兩大史詩之一《摩訶婆羅多》中的一段對話（位於《毗濕摩篇》的23–40），也被稱為神之歌（Gītā）。學術界認為它成書於公元前五世紀到公元前二世紀。《摩訶婆羅多》中敘述的事件導致了現在爭鬥時的到來，在這個年代的開始（大約五千年前），黑天向他的朋友兼奉獻者阿周那講述了《薄伽梵歌》。它是唯一一本記錄神而不是神的代言人或者先知的言論的經典。 - ↑ 가 나 https://zh.wikipedia.org/zh-cn/薄伽梵歌 2025년 8월 13일에 확인.
薄伽梵歌
《薄伽梵歌》（梵语：भगवद् गीता，罗马化：Bhagavad Gītā，字面意思是“薄伽梵（至尊神）之颂赞/赞歌”），又称为《薄伽梵颂》，是印度教的教典，叙述了印度两大史诗之一《摩诃婆罗多》中的一段对话（位于《毗湿摩篇》的23–40），也被称为神之歌（Gītā）。学术界认为它成书于公元前五世纪到公元前二世纪。《摩诃婆罗多》中叙述的事件导致了现在争斗时的到来，在这个年代的开始（大约五千年前），黑天向他的朋友兼奉献者阿周那讲述了《薄伽梵歌》。它是唯一一本记录神而不是神的代言人或者先知的言论的经典。 - ↑ https://sanskritdictionary.com/bhagavadgītā/160928/1 https://sanskritdictionary.com/scans/monierwilliams/mw0744.jpg 2025년 8월 13일에 확인.
bhagavadgītā भगवद्गीता
Definition: f. plural (sometimes with upaniṣad-; once °ta-, n., bhāgavata-purāṇa) "kṛṣṇa-'s song", Name of a celebrated mystical poem (interpolated in the mahābhārata where it forms an episode of 18 chapters from vi, 830-1532, containing a dialogue between kṛṣṇa- and arjuna-, in which the Pantheism of the vedānta- is combined with a tinge of the sāṃkhya- and the later principle of bhakti- or devotion to kṛṣṇa- as the Supreme Being; see IW. 122 etc.) - ↑ https://www.youtube.com/watch?v=-XUsETVyTHo Bhagavad Gita भगवद्गीता Bhagavad gītā Sanskrit Pronunciation. 2025년 8월 13일에 확인.
- ↑ https://en.dict.naver.com/#/search?query=Bhagavad%20Gita 2025년 8월 13일에 확인.
Bhagavad-Gita 미국∙영국 [bʌ́ɡəvədɡí:tɑ:]
명사 힌두교 인도 2대 서사시의 하나인 Mahabharata의 일부
동아출판 프라임 영한사전 - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 너 더 러 머 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 94-95.
『요가經』의 註釋書로서 가장 오래된 것은 뱌사Vyāsa의 『요가經疏 Yoga-sūtra-bhāṣya』이다. 經과 疏가 모두 〈數論의 解明 Sāṁkhya-pravacana〉이라는 副題를 달고 있는 것으로 보아 이들이 씌어진 당시에8) 이미 상키야哲學과 요가는 同一한 思想으로 이해되고 있었음을 말해 주고 있다. 그러나 요가哲學은 有神論的인 사상으로서 本來부터 상키야와는 다른 면을 가지고 있었다고 생각된다. 여하튼 9세기의 바차스파티미슈라 Vācaspatimiśra는 뱌사의 疏에 『眞理通曉 Tattvavaiśāradī』라는 復註를 썼으며 이에 의하여 요가哲學의 學說은 고정되게 되었다. 16세기의 비즈냐나빅슈 Vijñānabhikṣu도 뱌사의 疏에 『요가評釋 Yoga-vārttika』이라는 주석서와 『요가純粹綱要 Yogasāra-saṁgraha』라는 요가哲學의 綱要書를 저술했다.
8) J.H. Woods는 經의 年代를 300~500년 경, 疏의 年代를 650~800년 경으로 잡고 있다. 이에 관하여는 많은 異說들이 있어 확실하지는 않다. - ↑ https://hanja.dict.naver.com/#/search?range=letter&query=婆察斯巴蒂·彌尸羅&autoConvert= 네이버 한자사전. 2025년 8월 26일에 확인.
- ↑ 婆察斯巴蒂·彌弥尸羅罗, 네이버 중국어사전. 2025년 8월 26일에 확인.
- ↑ https://translate.google.com/?sl=zh-TW&tl=en&text=婆察斯巴蒂·彌尸羅&op=translate
https://translate.google.com/?sl=zh-CN&tl=en&text=婆察斯巴蒂·弥尸罗&op=translate
2025년 8월 26일에 확인. - ↑ 가 나 https://www.wisdomlib.org/definition/vacaspati-mishra 2025년 8월 26일에 확인.
Vedanta (school of philosophy)
Vacaspati-mishra in Vedanta glossary
Vācaspati Miśra, c. 10th century CE, was a gṛhastha scholar from the Mithilā region in modern Bihar state (bordering Nepal). He was knowledgeable in several disciplines connected to the Dharma and is traditionally hailed as a sarva-tantra-svatantra.
The uniqueness of Vācaspati Miśra was his ability to write on almost every darśana with the perspective of an insider. This is perhaps unparalleled in the history of the Dharma. Perhaps his most well-known work is the Bhāmatī, an exposition of Adi Shankaracharya's Brahmasūtra Bhāṣya.
Source: Hindupedia: Later Advaitins
Nyaya (school of philosophy)
Vacaspati-mishra in Nyaya glossary
Vācaspatimiśra (वाचस्पतिमिश्र).—Towards the first half of the ninth century, Vācaspati Miśra tried to re-establish the Nyāya doctrines propounded by Gautama, Vātsyāyana, and Uddyotakara. He wrote Nyāyavārtikatātparyatīkā. Vācaspati was a versatile, genius and prolific writer. He wrote commentaries on the works of other philosophical schools like Sāṃkhya, Vedanta and Mīmāṃṣā. In his work, Vācaspati has established the supremacy of Nyāya on other systems by refuting the opposite views. Vācaspati does not always followed Vātsyāyana or Uddyotakara for interpreting different Sūtras of Nyāyasūtra.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
General definition (in Hinduism)
Vacaspati-mishra in Hinduism glossary
Vācaspatimiśra (fl. 976-1000); Author of the Tattvabindu, a Sanskrit work on the Mīmāṃsā school in Hindu philosophy.
Source: Wisdom Library[: Hinduism
Vācaspati Miśra (900–980 CE) was an Indian philosopher who founded one of the main Advaita Vedanta schools, the Bhāmatī school (named after his commentary on Śankara's Brahma-sūtra-bhāṣya), and whose work was an important forerunner of the Navya-Nyāya system of thought.
He wrote commentaries on the main works of all the major Hindu schools of thought at the time, as well as one non-commentary, Tattvabindu. In Tattvabindu, Vācaspati examines four competing theories of linguistic meaning:
- Mandana Misra's sphoṭavāda,
- the Nyāya theory
- the similar Mīmāmsā theory
- the Prābhākara Mīmāmsā theory, anvitābhidhānavāda.
Primary texts:
- Bhāmatī (on Śankara's Brahmasūtrabhāsya)
- Tattvabindu
- Tātparyaţīkā (on Uddyotakāra's Nyāyavārttika)
- Nyāyasūcīnibandha
- Tattvakaumudī (on Īśvarakrishna's Sāmkhyakārikās)
- Tattvavaiśāradī (on Patañjali's Yogasūtras and Bhāsya)
- Nyāyakanikā (on Maṇḍana Miśra's Vidhidviveka)
Vācaspatimiśra is the author of the Sanskrit work called Tattvasamīkṣā, which is the earliest commentary on the Brahmasiddhi.
Source: UW-Madison Libraries: Vācaspatimiśra’s Tattvasamīkṣā
Vacaspatimisra, a medieval polymath of the tenth century, is renowned for a number of important works: commentaries written on core traditions of Brahmanic philosophy (Mimamsa, Vedanta, Samkhya, Yoga, Nyaya), a list of Nyayasutras (the Nydyasucinibandha), and an independent treatise, the Tattvabindu. The latter reviews doctrinal ramifications of the Vaiyakarana theory of sphota. The idea that Vacaspati would also have written a commentary on Mandanamis'ra's Brahmasiddhi was contingent on the occasional references made by Vacaspati himself elsewhere in his works and on a single mention in Anandabodha's Pramdnamala. It was not until 1994 that a fragmentary manuscript of this commentary (Tattvasamiksa) was discovered by Diwakar Acharya in the National Archives in Kathmandu. Despite the fact that the Tattvasamiksa does not seem to have exercised any noticeable influence comparable to other works of Vacaspati--it appears on the contrary to have been neglected--there is no question about its value for historical research. Not only is it by far the earliest commentary on Mandanamisra's Brahmasiddhi, but it also represents Vacaspati's first systematic examination of a structured Vedantic edifice
Source: The Free Library: Vacaspatimisra’s Tattvasamiksa
1) Vācaspatimiśra (976-1000). Author of the Tattvakaumudī and the Bhāmatī. He was a disciple of Mārtaṇḍatilakasvāmin. He is also known as Bachaspati Misra or Vācaspati Miśra.
2) Vācaspatimiśra (1420-1490). Author of the Pitṛbhaktitaraṅgiṇī and the Nyāyatattvāloka. He is also known as Vācaspati Miśra II or Mahāmahopādhyāyasanmiśravācaspatikṛtā or Vācaspatimiśra of Mithila or Miśravācaspati.
Source: Library of Congress Name Authority File: Vācaspatimiśra
Sanskrit dictionary
Vacaspati-mishra in Sanskrit glossary
1) Vācaspatimiśra (वाचस्पतिमिश्र) as mentioned in Aufrecht’s Catalogus Catalogorum:—of Mithila: Ācāracintāmaṇi. Kṛtyamahārṇava. Tīrthacintāmaṇi. Dvaitanirṇaya, written by order of Jayā, wife of Bhairava, mother of Puruṣottamadeva. Nīticintāmaṇi. Quoted in Vivādacintāmaṇi. Pitṛbhaktitaraṅgiṇī. Prāyaścittacintāmaṇi. Vivādacintāmaṇi. Vyavahāracintāmaṇi. Śuddhicintāmaṇi. Śūdrācāracintāmaṇi. Śrāddhacintāmaṇi. Gayāyātrā. Np. I, 86. Candanadhenudāna. L. 3154. Tithinirṇaya. L. 1839. Śabdanirṇaya. Quoted Oxf. 274^a. Śuddhiprabhā. Np. I, 86.
2) Vācaspatimiśra (वाचस्पतिमिश्र):—Kāvyaprakāśaṭīkā. Quoted twice in Caṇḍīdāsa’s commentary.
3) Vācaspatimiśra (वाचस्पतिमिश्र):—pupil of Mārtaṇḍatilakasvāmin. He is quoted by Sāyaṇa in Sarvadarśanasaṃgraha, Vardhamāna in Nyāyakusumāñjaliprakāśa, by Śaṅkaramiśra in Vaiśeṣikasūtropaskāra, by Sadānanda in Advaitabrahmasiddhi, and others: Tattvabindu, vedānta. Tattvaśāradī, yoga. Tattvasamīkṣā Brahmasiddhiṭīkā. Nyāyakaṇikā Vidhivivekaṭīkā mīm. Nyāyatattvāvalokā. Nyāyaratnaṭīkā. Nyāyavārttikatātparyaṭīkā. Brahmatattvasaṃhitoddīpinī. Bhāmatī or Śārīrakabhāṣyavibhāga. Yuktidipikā, sāṃkhya. Yogasūtrabhāṣyavyākhyā. Vedāntatattvakaumudī. Sāṃkhyatattvakaumudī. Vācaspatya, vedānta. Oudh. X, 20. Oppert. 826. 1566. 3207. 3353. 3478. 3543. 4248. 4346. 4715. 4789. 4886. 6661. Ii, 1157. 1540. 3069. 3935. 4350. 4919. 5412. 6006. 7155. 7239. 7911. 8585. 8686. 8774. 8941. 9203. 9267. 9321. 9365. 9508. 9652. 9793. 9983. Rice. 170.
4) Vācaspatimiśra (वाचस्पतिमिश्र):—(?), father of Lakṣmīdāsa:
—[commentary] on Bhāskara’s Siddhāntaśiromaṇi. Perhaps, as often happens, the father has been put in place of his son.
5) Vācaspatimiśra (वाचस्पतिमिश्र):—of Mithilā: Gayāprayoga. Śuddhinirṇaya (1360 ?). L. 3308.
6) Vācaspatimiśra (वाचस्पतिमिश्र):—the philosopher is quoted by Gaṅgeśa in Īśvarānumāna p. 81.
—Read Nyāyatattvāloka.
Vācaspati miśra (वाचस्पति मिश्र) as mentioned in Aufrecht’s Catalogus Catalogorum:—Candanadhenudānavidhi.
--- OR ---
Vācaspati miśra (वाचस्पति मिश्र):—wrote the Vyavahāracintāmaṇi at the court of Harinārāyaṇa, son of Hṛdayanārāyaṇa, grandson of Darpanārāyaṇa. Cs 2, 137.
--- OR ---
Vācaspati miśra (वाचस्पति मिश्र):—of Mithilā: Khaṇḍakhaṇḍanakhādyoddhāra. Nyāyasūtroddhāra.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum - Mandana Misra's sphoṭavāda,
- ↑ 가 나 다 Kapila etc., translated by Nandalal Singa (1915), The Sacred Books of the Hindus, Vol. XI. The Samkhya Philosophy, Containing (1) Sâmkhya-pravachana Sûtram, With the Vritti of Aniruddha, and the Bhâṣya of Vijnâna Bhikṣu and Extracts from the Vritti-sâra of Mahâdeva Vedantin; (2) Tatva Samâsa; (3) Sâmkhya Kârikâ; (4) Panchaśikhâ Sûtram. Allabadad : Sudhindra Nath Vasu. page i.
The present volume of the Sacred Books of the Hindus which bears the modest title of the Sâṃkhya-Pravachana-Sûtram, is, in reality, a collection of all the available original documents of the School of the Sâṃkhyas, with the single exception of the commentary composed by Vyâsa on the Sâṃkhya-Pravachana-Yoga-Sûtram of Patañjali. For it contains in its pages not only the Sâṃkhya-Pravachana-Sûtram of Kapila together with the Vṛitti of Aniruddha, the Bhâsya of Vijñâna Bhikṣu, and extracts of the original portions from the Vṛittisâra of Vedântin Mahâdeva, but also the Tattva-Samâsa together with the commentary of Narendra, the Sâṃkhya-Kârikâ of Ȋśvarakṛiṣṇa with profuse annotations based on the Bhâsya of Gauḍapâda and the Tattva-Kaumudî of Vâchaspati Miśra, and a few of the Aphorisms of Pañchaśikha with explanatory notes according to the Yoga-Bhâsya which has quoted them. An attempt, moreover, has been made to make the volume useful in many other respects by the addition, for instance, of elaborate analytical tables of contents to the Sâṃkhya-Pravachana-Sûtram and the Sâṃkhya-Kârikâ, and of a number of important appendices. - ↑ https://www.youtube.com/watch?v=GIv4IkJMYn4 Vachaspati Mishra Pronunciation Sanskrit वाचस्पति मिश्र Vācaspati Miśra. 2025년 8월 26일에 확인.
- ↑ "Indian philosophy." Encyclopædia Britannica. Encyclopædia Britannica Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2015.
Samkhya and Yoga
Texts and commentaries until Vachaspati and the “Samkhya-sutras”
There are three commentaries on the Samkhya-karika: that by Raja, much referred to but not extant; that by Gaudapada (7th century), on which there is a subcommentary Chandrika by Narayanatirtha; and the Tattva-kaumudi by Vachaspati (9th century). The Samkhya-sutras are a much later work (c. 14th century) on which Aniruddha (15th century) wrote a vritti and Vijnanabhikshu (16th century) wrote the Samkhya-pravachana-bhashya (“Commentary on the Samkhya Doctrine”). Among independent works, mention may be made of Tattvasamasa (c. 11th century; “Collection of Truths”).
The Yoga-sutras were commented upon by Vyasa in his Vyasa-bhashya (5th century), which has two excellent subcommentaries: Vachaspati's Tattvavaisharadi and Vijnanabhikshu's Yogavarttika, besides the vritti by Bhoja (c. 1000). - ↑ 가 나 다 https://www.howtopronounce.com/vachaspati Learn how to pronounce Vachaspati. 2025년 8월 26일에 확인.
- ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Samkhyakarika#Commentaries 2025년 8월 25일에 확인.
The well known and widely studied medieval era reviews and commentaries on Samkhya-karika include the Gaudapada Samkhya Karika Bhasya (unclear date, certainly before 8th-century),[75] the Paramartha's Chinese translation (6th-century), the Matharavrtti, the Samkhya tattva kaumudi (9th-century), the Jayamangala (likely before 9th-century), and the more recently discovered Yuktidipika.[75]
Vacaspati Mishra's Sāṁkhyatattvakaumudī is well studied commentary, in addition to his well-known commentary to Yoga Sutras of Patanjali.[13]
[75] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 148
[75] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 147
[13] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, page 149 - ↑ 가 나 다 라 마 楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第八章 瑜伽派的歷史與哲學
第一節 瑜伽派的歷史
. . .
以上所說都不足以構成一個具有教派意義的瑜伽。瑜伽派的真正創始者是鉢顛闍梨（Patañjali，約西元前二世紀），傳說他是《瑜伽經》(Yoga-Sūtra)的作者[註12]。六世紀時，廣博(Vyāṣa)為《瑜伽經》注釋，稱為《瑜伽釋論》(Yoga-bhāṣya)。第九世紀中葉，跋遮濕鉢底．彌續羅(Vācaspati Miśra)，著有《真實探奧》(Tattva-vaiśāradī)，對廣博的《瑜伽釋論》再作注解。這些都是瑜伽派的重要哲學家和著作。
[註12]：現存版本的《瑜伽經》，顯然是二至六世紀之間的作品；這是因為該書第四部分──〈獨存品〉，曾批判佛教瑜伽行派的緣故。（參見中村元著，葉阿月譯，《印度思想》，臺北：幼獅文化公司，1984，頁136～138。又見S. Radhakrishnan, Indian Philosophy, New York: The Macmillan Co., 1962, vol. II, p. 341.） - ↑ 가 나 다 https://zh.wikipedia.org/zh-tw/广博仙人 2025년 9월 5일에 확인.
廣博仙人（天城體：व्यास vyāsa，音譯為毗耶娑）是印度教著名的仙人，被認為是《往世書》的作者，並將最原始的吠陀經編撰出四大部。亦有說法稱他是大史詩《摩訶婆羅多》的作者。但沒有證據可證明他曾真實存在過。在梵語中，「毗耶娑」的字面意思是「分開者」，一些學者據此推斷，這一名稱實際上只是「編寫者」的意思，而典籍本身是由印度各地諸多不同的作者分別編寫而成。[1]。
據《摩訶婆羅多》介紹，廣博仙人又名島生黑仙人，因為他出生於一個島上，且膚色黝黑。傳說他是著名苦行者破滅仙人與美貌少女貞信的私生子，後者出生自魚腹之中。
[1] Purana Perennis - Reciprocity and Transformation in Hindu and Jaina Texts - edited by Wendy Doniger. ISBN 0-7914-1381-0 - ↑ 가 나 다 https://zh.wikipedia.org/zh-cn/广博仙人 2025년 9월 6일에 확인.
广博仙人（天城体：व्यास vyāsa，音译为毗耶娑）是印度教著名的仙人，被认为是《往世书》的作者，并将最原始的吠陀经编撰出四大部。亦有说法称他是大史诗《摩诃婆罗多》的作者。但没有证据可证明他曾真实存在过。在梵语中，“毗耶娑”的字面意思是“分开者”，一些学者据此推断，这一名称实际上只是“编写者”的意思，而典籍本身是由印度各地诸多不同的作者分别编写而成。[1]。
据《摩诃婆罗多》介绍，广博仙人又名岛生黑仙人，因为他出生于一个岛上，且肤色黝黑。传说他是著名苦行者破灭仙人与美貌少女贞信的私生子，后者出生自鱼腹之中。
[1] Purana Perennis - Reciprocity and Transformation in Hindu and Jaina Texts - edited by Wendy Doniger. ISBN 0-7914-1381-0 - ↑ https://hanja.dict.naver.com/#/search?query=廣博仙人&range=all 네이버 한자사전. 2025년 9월 6일에 확인.
廣 넓을 광/말 이름 광
부수 广(엄호) 총 획수 15획
1. 넓다 2. 넓히다 3. 너그럽다, 도량(度量)이 넓다
广(간체자), 広(일본자), 广(약자), 広(약자), 𩧉(동자)
博 넓을 박
부수 十(열십) 총 획수 12획
1. 넓다, 깊다 2. 많다, 크다 3. 넓히다, 넓게 하다
愽(속자), 博(동자), 𩫯(동자)
仙 신선 선
부수 亻(사람인변) 총 획수 5획
1. 신선(神仙) 2. 센트(미국 화폐 단위) 3. 선교(仙敎: 신선이 되기 위한 도를 닦는 종교)
僊(본자), 𠎣(동자), 僲(동자), 㒨(동자), 屳(동자)
人 사람 인
부수 人(사람인) 총 획수 2획
1. 사람, 인간(人間) 2. 다른 사람, 타인(他人), 남 3. 딴 사람
𠔽(고자), 𠆢(동자), 亻(동자), 𤯔(동자) - ↑ https://zh.dict.naver.com/#/search?query=广博仙人 네이버 중국어사전. 2025년 9월 6일에 확인.
广博仙人
Vyasa
위키백과
广博 [ guǎngbó ]
형용사 (학식 따위가) 해박하다.
고려대 중한사전
广博 [ guǎngbó ]
형용사 erudite
Collins Chinese Dictionary
仙人 [ xiānrén ]
명사 선인. 신선.
고려대 중한사전
선인 仙人
1. 명사 神仙 。 (≒신선(神仙))
2. 명사 道士 ，道人 。 (≒도사(道士))
3. 명사 역사 仙人 (高丽时代官员级别的最后一等)
에듀월드 표준한한중사전 - ↑ https://hanja.dict.naver.com/#/search?query=毗耶娑&range=all 네이버 한자사전. 2025년 9월 7일에 확인.
毗 도울 비
부수 比(견줄비) 총 획수 9획
1. 돕다, 보좌하다(補佐ㆍ輔佐--) 2. 쇠퇴하다(衰退ㆍ衰頹--), 쓸모없이 되다 3. 아부하다(阿附--), 아첨하다(阿諂--)
𣬈(본자), 毘(동자), 𣬖(동자)
耶 어조사 야, 간사할 사
부수 耳(귀이) 총 획수 9획
1. (어조사 야) 2. 어조사(語助辭) 3. 그런가
爺(동자), 邪(동자)
娑 춤출 사/사바 세상 사
부수 女(여자녀) 총 획수 10획
1. 춤추다 2. 너풀거리다 3. 앉다 - ↑ https://zh.dict.naver.com/#/search?query=毗耶娑 네이버중국어사전. 2025년 9월 7일에 확인.
毗耶娑
Vyasa
[ Píyēsuō ]
웹수집
毗耶娑
毗耶娑，意译为“广博仙人”，有人认为这个词的含义是“展开”，“广博”即是“编订者”之意，并非专名。
[ pí yē suō ]
HDWIKI
오픈사전
毗耶娑
Vyasa, Indian sage and scribe, supposed author of epic 摩訶婆羅多|摩诃婆罗多[Mo2 he1 po2 luo2 duo1] and a major figure in it
The CEDICT Project (Chinese-English Dictionary） - ↑ https://translate.google.com/?sl=zh-CN&tl=en&text=毗耶娑&op=translate 구글 번역. 2025년 9월 7일에 확인.
Chinese (Simplified)
毗耶娑
Pí yé suō
English
Vyasa
Korean
비야사 - ↑ https://hanja.dict.naver.com/#/search?query=島生黑仙人&range=all 네이버 한자사전. 2025년 9월 7일에 확인.
島 섬 도
부수 山(뫼산) 총 획수 10획
섬(주위가 수역으로 완전히 둘러싸인 육지의 일부)
岛(간체자), 㠀(본자), 岛(동자), 嶋(동자), 嶹(동자), 﨩(동자), 隝(동자), 隯(동자)
生 날 생
부수 生(날생) 총 획수 5획
1. 나다, 태어나다 2. (아이를)낳다 3. 살다, 생존하다(生存--)
𤯓(고자), 世(동자), 𠤵(동자)
黑 검을 흑
부수 黑(검을흑) 총 획수 12획
1. 검다 2. 거메지다, 거멓게 되다 3. (사리에)어둡다
黒(일본자), 𪐗(본자), 黒(속자), 𪐫(동자)
仙 신선 선
부수 亻(사람인변) 총 획수 5획
1. 신선(神仙) 2. 센트(미국 화폐 단위) 3. 선교(仙敎: 신선이 되기 위한 도를 닦는 종교)
僊(본자), 𠎣(동자), 僲(동자), 㒨(동자), 屳(동자)
人 사람 인
부수 人(사람인) 총 획수 2획
1. 사람, 인간(人間) 2. 다른 사람, 타인(他人), 남 3. 딴 사람
𠔽(고자), 𠆢(동자), 亻(동자), 𤯔(동자) - ↑ https://zh.dict.naver.com/#/search?query=岛生黑仙人 네이버중국어사전. 2025년 9월 7일에 확인.
중국어 문장 분석 결과 총 3개 단어
岛生 黑 仙人
dǎoshēng hēi xiānrén - ↑ https://translate.google.com/?sl=zh-CN&tl=en&text=岛生黑仙人&op=translate 구글 번역. 2025년 9월 7일에 확인.
Chinese (Simplified)
岛生黑仙人
Dǎo shēng hēi xiānrén
English
Island Black Immortal
Korean
아일랜드 블랙 이모탈 - ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Vyasa 2025년 9월 5일에 확인.
Vyasa (/ˈvjɑːsə/; Sanskrit: व्यास, lit. 'compiler, arranger', IAST: Vyāsa) or Veda Vyasa (Sanskrit: वेदव्यास, lit. 'the one who classified the Vedas', IAST: Vedavyāsa), also known as Krishna Dvaipayana Veda Vyasa (Sanskrit: कृष्णद्वैपायन, IAST: Kṛṣṇadvaipāyana Vedavyāsa), is a[2] rishi (sage) with a prominent role in most Hindu traditions. He is traditionally regarded as the author of the epic Mahābhārata, where he also plays a prominent role as a character. He is also regarded by the Hindu traditions to be the compiler of the mantras of the Vedas into four texts, as well as the author of the eighteen Purāṇas and the Brahma Sutras.
Vyasa is regarded by many Hindus as a partial incarnation (Sanskrit: अंशावतार, IAST: Aṃśāvatāra) of Vishnu. He is one of the immortals called the Chiranjivis, held by adherents to still be alive in the current age known as the Kali Yuga.
[2] Sullivan, Bruce M. (1999). Seer of the Fifth Veda: Kr̥ṣṇa Dvaipāyana Vyāsa in the Mahābhārata. Motilal Banarsidass Publ. p. 1. ISBN 978-81-208-1676-3. - ↑ 가 나 다 https://www.wisdomlib.org/definition/vyasa 2025년 9월 8일에 확인.
Sanskrit dictionary
Vyasa in Sanskrit glossary
1) Vyāśā (व्याशा):—[=vy-āśā] [from vy] a f. an intermediate quarter (of the compass), [Rāmatāpanīya-upaniṣad]
2) Vyāsa (व्यास):—[=vy-āsa] [from vy-as] a m. severing, separation, division, [Sarvadarśana-saṃgraha]
3) [v.s. ...] a kind of drawl (as a fault in pronunciation), [Atharvaveda-prātiśākhya]
4) [v.s. ...] extension, diffusion, prolixity, detailed account ([instrumental case]; [ablative] and -tas ind. in detail, at length, fully), [Mahābhārata; Suśruta; Bhāgavata-purāṇa]
5) [v.s. ...] width, breadth, the diameter of a circle, [Śulba-sūtra; Varāha-mihira’s Bṛhat-saṃhitā]
6) [v.s. ...] ‘distributing, disjoining’, Name of the Pada-pāṭha or ‘disjoined text’ [Atharvaveda-prātiśākhya]
7) [v.s. ...] ‘arranger, compiler’, Name of a celebrated mythical sage and author (often called Veda-vyāsa and regarded as the original compiler and arranger of the Vedas, Vedānta-sūtras etc.; he was the son of the sage Parāśara and Satyavatī, and half-brother of Vicitra-vīrya and Bhīṣma; he was also called Vādarāyaṇa or Bādarāyaṇa, and Kṛṣṇa from his dark complexion, and Dvaipāyana because he was brought forth by Satyavatī on a Dvīpa or island in the Jumnā; when grown up he retired to the wilderness to lead the life of a hermit, but at his mother’s request returned to become the husband of Vicitra-vīrya’s two childless widows, by whom he was the father of the blind Dhṛta-rāṣṭra and of Pāṇḍu; he was also the father of Vidura q.v. by a slave girl, and of Śuka, the supposed narrator of the Bhāgavata-Purāṇa, he was also the supposed compiler of the Mahā-bhārata, the Purāṇas, and other portions of Hindū sacred literature; but the name Vyāsa seems to have been given to any great typical compiler or author), [Mahābhārata; Harivaṃśa; Purāṇa] cf. [Indian Wisdom, by Sir M. Monier-Williams 371 n. 2; 373 etc.]
8) [v.s. ...] a Brāhman who recites or expounds the Purāṇas etc. in public (= pāṭhaka-brāhmaṇa), [Monier-Williams’ Sanskrit-English Dictionary]
9) [v.s. ...] n. a bow weighing 100 Palas, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) Vyāśā (व्याशा):—[=vy-āśā] b See p. 1028, col. 3.
11) Vyāsa (व्यास):—[=vy-āsa] b etc. See p. 1035, col. 2.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw1035.jpg 2025년 9월 5일에 확인.
- ↑ https://www.youtube.com/watch?v=4v-C0ii7MG8&ab_channel=Sanskrit-PronunciationofSanskritWords Vyasa Pronunciation Sanskrit व्यास vy āsa. 2025년 9월 5일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/vyāsa-2 Learn how to pronounce Vyāsa. 2025년 9월 5일에 확인.
- ↑ https://forvo.com/search/vyāsa/ 2025년 9월 5일에 확인.
- ↑ https://www.howtopronounce.com/vyasa Learn how to pronounce Vyasa. 2025년 9월 5일에 확인.
- ↑ 가 나 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=明 DDB (Digital Dictionary of Buddhism). 2025년 11월 16일에 확인.
明
Pronunciations
[py] míng
[wg] ming
[hg] 명
[mc] myeong
[mr] myŏng
[kk] ミョウ
[hb] myō
[qn] minh
Basic Meaning: light
Senses:- Illumination (Skt. prabhā, avabhāsa, āloka; Tib. snang ba, 'od), which is a type of form that is visible but materially nonobstructive 可見不對色. [Charles Muller; source(s): Ui,Soothill, Stephen Hodge, Yokoi, Iwanami]
- A science, knowledge, understanding; (Skt. vidyā; Tib. rig pa). Knowing, consciousness. Perspicacity (Skt. vyakta; Tib. mkhas pa); the wisdom of enlightenment; enlightenment. [Charles Muller; source(s): Stephen Hodge]
- The Vedas. [Charles Muller]
- Skilled, ingenious (Skt. kauśala). [Charles Muller]
- Tomorrow. [Charles Muller]
- A term for 眞言 because the 'true word' can destroy the obscurity of illusion; the manifestation of the power of the object of worship; it means also dhāraṇīs or mantras of mystic wisdom. [Charles Muller; source(s): Soothill]
- To clarify, to explain. (T 2059.50.345b02). As part of 明義旨, to clarify the meaning and purport. [Nyanatusita]
- The Ming dynasty CE 1368–1644. [Charles Muller; source(s): Nakamura]
- To be clear. [Charles Muller; source(s): Yokoi]
- The seventeenth of the eighteen questions of monks by Fenyang. [Charles Muller; source(s): Yokoi]
- (Skt. prabhāsa, paridīpita; paṭu; śvas; aṃśu, adhikṛtya, abhijñā, ābhāsa, uttapta, uttaptatara, udāhṛta, udbhāvita, upadeśa, kovida, jyotis, dyuti, nirandhakāra, parimṛṣṭa, pariśuddha, pāṭava, prakāśa, pratibhāsa, pradīpa, pradyota, prabhā-kara, prabhā-karin, prabhāsvara, pra-rūpaya, prasādhita, prājña, bhāsvara, mantra, *yukti, vitti, vidhi-jña, vyavasthâna, śukla, saṃdarśana, saprabha, supariśuddha, supariśuddhi, hṛdaya; Pāli vijjā) [Charles Muller; source(s): Hirakawa]
- CJKV-E
- Cf. Karashima (Lokakṣema Glossary): view / hide<iframe class="lokaksema" scrolling="auto" style="display: none" src="https://ko.wikipedia.org/cgi-bin2/base_lokaksema?q=%E6%98%8E:m%C3%ADng" id="idp285096">ENTRY</iframe>
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[Dictionary References]
Bukkyō jiten (Ui) 1024
Bulgyo sajeon 242b-36
Zengaku daijiten (Komazawa U.) 1185d
Iwanami bukkyō jiten 769, 790
A Glossary of Zen Terms (Inagaki) 4, 232, 250
Japanese-English Zen Buddhist Dictionary (Yokoi) 481
Zen Dust (Sasaki) 149, 176, 375
Bukkyōgo daijiten (Nakamura) 1306b
Fo Guang Dictionary 3276
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0596
Bukkyō daijiten (Mochizuki) (v.1-6)1087a, (v.1-6) 4777a,194a,2029b,4258a,4514a
Bukkyō daijiten (Oda) 1681-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 320 - ↑ 가 나 https://www.baike.com/search?keyword=prakāśaka 2025년 11월 16일에 확인.
大乘百法明门论(大乘阿毗达磨论典）
《大乘百法明门论》（梵文：Mahāyāna-śata-dharma-prakāśa-mukha-śāstra），大乘阿毗达磨论典，是唯识宗瑜伽十支论之一，又称《百法明门论》。其梵本已不存，汉译由玄奘于贞观二十二年（648）在长安弘法院译出，全名为《大乘百法明门论·本事分中略录名数》，署为天亲所著。《大乘百法明门论》十分简洁，汉译仅500余字。该论从《瑜伽师地论》中《本事分》（又称《本地分》）的660个法相名数中，择出最为精要的100个法，仅录其名，而无定义解释。百法的结构组织以五位为纲，即心法、心所有法、色法、心不相应行法和无为法。相宗传承瑜伽宗的传承，除了释尊与弥勒菩萨外，主要是无着与世亲二... 更新于： 2024-09-04 23:25 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=明&op=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 明 Míng 밍
Chinese (Simplified): 明 Míng 밍
English: bright
Korean: 밝은 - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/prakashaka 2025년 11월 16일에 확인.
Sanskrit dictionary
Prakashaka in Sanskrit glossary
Prakāśaka (प्रकाशक).—a. (-śikā f.)
1) Illuminating, giving light.
2) Making apparent, discovering, disclosing, evincing, betraying, displaying.
3) Expressing, indicating.
4) Explaining, making clear, expounding.
5) Bright; shining, brilliant.
6) Noted, celebrated, renowned.
-kaḥ 1 The sun.
2) A discoverer.
3) An expounder.
4) A publisher.
Source: DDSA: The practical Sanskrit-English dictionary
Prakāśaka (प्रकाशक).—mfn.
(-kaḥ-kā-kaṃ) What irradiates, what makes open or apparent, &c. m.
(-kaḥ) 1. An illuminator, an expounder, an illustrator. 2. The Sun. E. prakāśa to make light or evident, aff. vun .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Prakāśaka (प्रकाशक).—[pra-kāś + aka], I. adj., f. śikā. 1. Clear, bright, [Bhagavadgītā, (ed. Schlegel.)] 14, 6. 2. Renowned, [Rājataraṅgiṇī] 4, 79. 3. What makes open or apparent, illuminating, Mahābhārata 14, 1066. Ii. m. The illuminator, the sun, [Kathāsaritsāgara, (ed. Brockhaus.)] 18, 18.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Prakāśaka (प्रकाशक).—[feminine] śikā = [preceding] + seq. adj.; [abstract] tva [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Prakāśaka (प्रकाशक):—[=pra-kāśaka] [from pra-kāś] mf(ikā)n. clear, bright, shining, brilliant, [Sāṃkhyakārikā; Tattvasamāsa; Mahābhārata]
2) [v.s. ...] universally known, renowned, [Rājataraṅgiṇī]
3) [v.s. ...] irradiating, illuminating, giving light, [Bhāgavata-purāṇa; Sāṃkhyakārikā [Scholiast or Commentator]; Mahābhārata] etc.
4) [v.s. ...] making clear, illustrating, explaining, [Sarvadarśana-saṃgraha; Śaṃkarācārya]
5) [v.s. ...] making apparent or manifest, disclosing, discovering, publishing, evincing, betraying, [Sāhitya-darpaṇa; Mārkaṇḍeya-purāṇa]
6) [v.s. ...] indicating, expressing, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] m. ‘light-giver’, the sun, [Kathāsaritsāgara]
8) [=pra-kāśaka] [from pra-kāś] n. bell-metal, brass, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Prakāśaka (प्रकाशक):—[pra-kāśaka] (kaḥ) 1. m. An expounder. a. Making clear.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Prakāśaka (प्रकाशक):—(von kāś simpl. und caus. mit pra)
1) adj. f. prakāśikā a) hell, leuchtend, glänzend: sattvaṃ nirmalatvātprakāśakamanāmayam [Bhagavadgītā 14, 6.] [SĀṂKHYAK. 13.] [Sânkhya Philosophy 26.] devāstejasvino yasmātprabhāvantaḥ prakāśakāḥ [Mahābhārata 13, 4725.] te brāhmaṇā itaḥ pretya brahmaloke prakāśakāḥ [5, 1602.] — b) allgemein bekannt, berühmt: kṛtyaiḥ prakāśākāśakāntibhiḥ . prakāśikā [Rājataraṅgiṇī 4, 79.] — c) erhellend, erleuchtend: pradīpavadviṣaya [GAUḌAP.] zu [SĀṂKHYAK. 36.] [<span title="Śaṃkara (ein Scholiast des Śākuntala> und Śaṃkarācācya" ]Śaṃkara<="" abbr="">] zu [Bṛhadāranyakopaniṣad S. 288.] para [Kullūka] zu [Manu’s Gesetzbuch 1,] [?77.Scholiast zu Kapila 1, 128.] indriyāṇāṃ prakāśikā [Mahābhārata 14, 1066.] loka [Weber’s Verzeichniss No. 804.] anatiprakāśakatva [Vedānta lecture No. 31.] — d) offenbar machend, verrathend: saṃbhogecchā [Sāhityadarpana 51, 9.] puṃsāmapakāraprakāśakau (tanayau) [Mārkāṇḍeyapurāṇa 51, 117.] bezeichnend, ausdrückend: praśasyārtha [Hemacandra’s Abhidhānacintāmaṇi 1441.] erhellend so v. a. erklärend: artha [Oxforder Handschriften 165,a,3.] [<span title="Śaṃkara (ein Scholiast des Śākuntala> und Śaṃkarācācya" ]Śaṃkara<="" abbr="">] zu [Praśnopaniṣad.5,5.] —
2) m. der Erheller, die Sonne [Kathāsaritsāgara 18, 18.] —
3) f. prakāśikā Titel eines Commentars zum Mimāṃsāsūtra von Rāmakṛṣṇa, [HALL 181.]
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Prakāśaka (प्रकाशक):—
1) c) [Bhāgavatapurāṇa 11, 10, 8.] — d) beleuchtend, deutlich machend, zur Anschauung bringend [SARVADARŚANAS. 16, 8.] Davon nom. abstr. tva n. [48, 2. 6.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Prakāśaka (प्रकाशक):——
1) Adj. (f. śikā) — a) hell , leuchtend , glänzend. — b) allgemein bekannt , berühmt. — c) erhellend , erleuchtend. — d) offenbar machend , verrathend. — e) beleuchtend deutlich machend , zur Anschauung bringend , erklären Nom.abstr. tva n. — f) bezeichnend , ausdrückend. —
2) m. die Sonne. —
3) f. śikā Titel verschiedener Commentare [Private libraries (Gustav) 1.] Comm. zu [Āryabhaṭa 1,3.] —
4) *n. Glockengut [Galano's Wörterbuch]
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Prakāśaka (प्रकाशक) in the Sanskrit language is related to the Prakrit words: Pagāsaya, Payāsaga, Paragāsaya.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S) - ↑ http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=prakāśaka DDB (Digital Dictionary of Buddhism). 2025년 11월 16일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for prakāśaka
[...]-kara, darśayitrī, *prakāśaka, prabhā-kara, *prabhāsvara [...]:
View Full Entry 能照
[...], pūta, prakāśa, prakāśaka, prakāśakatva, prakāśatva, prakāśika [...]:
View Full Entry 顯 - ↑ 가 나 다 https://www.wisdomlib.org/definition/prakasha 2025년 11월 16일에 확인.
Sanskrit dictionary
Prakasha in Sanskrit glossary
Prakāśa (प्रकाश).—a.
1) Bright, shining, brilliant; प्रकाशश्चाप्रकाशश्च लोकलोक इवाचलः (prakāśaścāprakāśaśca lokaloka ivācalaḥ) R.1.68; 5.2.
2) Clear, visible, manifest; Śiśupālavadha 12.56; नाहं प्रकाशः सर्वस्य योगमायासमावृतः (nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ) Bhagavadgītā (Bombay) 7.25.
3) Vivid, perspicuous; नयन्ति तेष्वप्युपपन्ननैपुणा गभीरमर्थं कतिचित् प्रकाशताम् (nayanti teṣvapyupapannanaipuṇā gabhīramarthaṃ katicit prakāśatām) Kirātārjunīya 14.4.
4) Famous, renowned, celebrated, noted; जगत्प्रकाशं यशः (jagatprakāśaṃ yaśaḥ) R.3.48; पितुः प्रकाशस्य तव द्वितीयः (pituḥ prakāśasya tava dvitīyaḥ) Pratimā4.9.
5) Open, public.
6) Cleared of trees, open; विपिनानि प्रकाशानि शक्तिमत्त्वाच्चकार सः (vipināni prakāśāni śaktimattvāccakāra saḥ) R.4.31.
7) Blown, expanded.
8) (At the end of comp.) Looking like, like, resembling; महावनं चैत्ररथप्रकाशम् (mahāvanaṃ caitrarathaprakāśam) Mahābhārata (Bombay) 3.177.17.
-śaḥ 1 Light, lustre, splendour, brightness; यथा प्रकाशतमसोः सम्बन्धो नोपपद्यते (yathā prakāśatamasoḥ sambandho nopapadyate) Smṛti.
2) (Fig.) Light, elucidation, explanation (mostly at the end of titles of works); काव्यप्रकाश, भावप्रकाश, तर्कप्रकाश (kāvyaprakāśa, bhāvaprakāśa, tarkaprakāśa) &c.
3) Sunshine; मेघान्तरे सूर्य इव प्रकाशः (meghāntare sūrya iva prakāśaḥ) Mahābhārata (Bombay) 8.7.16.
4) Display, manifestation; Śiśupālavadha 9.5.
5) Fame, renown, celebrity, glory.
6) Expansion, diffusion.
7) Open spot of air; प्रकाशं निर्गतोऽवलोकयामि (prakāśaṃ nirgato'valokayāmi) Ś.4.
8) A golden mirror.
9) A chapter or section (of a book).
1) The gloss on the upper part of a horse's body.
11) Knowledge (jñāna); सर्वद्वारेषु देहेऽस्मिन् प्रकाश उपजायते (sarvadvāreṣu dehe'smin prakāśa upajāyate) Bhagavadgītā (Bombay) 14.11.
12) Laughter.
-śam Bell-metal, brass.
-śam ind.
1) Openly, publicly; प्रतिभू- र्दापितो यत् तु प्रकाशं धनिनो धनम् (pratibhū- rdāpito yat tu prakāśaṃ dhanino dhanam) Y.2.56; Manusmṛti 8.193;9.228.
2) Aloud, audibly (used as a stage-direction in drama; opp. ātmagatam).
-śe ind. Openly, publicly.
2) Visibly.
3) In the presence of.
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Prākāśa (प्राकाश).—Ved.
1) A metallic mirror.
2) A kind of ornament.
Derivable forms: prākāśaḥ (प्राकाशः).
Source: DDSA: The practical Sanskrit-English dictionary
Prakāśa (प्रकाश).—nt. for regular m., light: yad andhakāraṃ tat prakāśam iti saṃjānīṣe, yac ca prakāśaṃ tad andha- kāram iti saṃjānīṣe Saddharmapuṇḍarīka 135.4 f. (prose). Perh. attracted to gender of andhakāra.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Prakaśa (प्रकश).—m.
(-śaḥ) Hurting, killing. E. pra, kaś to hurt, aff. ac .
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Prakāśa (प्रकाश).—mfn.
(-śaḥ-śā-śī-śaṃ) 1. Like, resembling. 2. Open, manifest, blown, expanded. 3. Famous, celebrated. 4. Public. n. adv.
(-śaṃ) 1. Openly, publicly. 2. (In dramatic language), Aloud. f.
(-śā) 1. Visible. 2. Shining. 3. Open. 4. Renowned. 5. Expanded. 6. Denuded of trees. 7. Looking like, (at the end of compounds.) m.
(-śaḥ) 1. Sunshine, lustre, light. 2. Expansion, diffusion, manifestation; the word being equally applicable to physical or moral subjects, as the blowing of a flower, diffusion of celebrity, the publicity of an event, or the manifestation of a truth. 3. A laugh, a smile. 4. Publicity. 5. An open spot. 6. A golden mirror. 7. The chapter of a book. 8. Elucidation, (at the end of titles of works.) n.
(-śaṃ) White or bellmetal, brass. E. pra implying motion or eminence, kāś to shine. aff. ac .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Prakāśa (प्रकाश).—[pra-kāś + a], I. adj., f. śā. 1. Clear, bright, Mahābhārata 3, 12158. 2. Open, manifest, visible, [Rāmāyaṇa] 6, 75, 14. 3. Generally known, [Daśakumāracarita] in Chr. 193, 2. 4. As latter part of comp. adj. Resembling, like, Mahābhārata 3, 914. Ii. śam, adv. 1. Openly, publicly, [Mānavadharmaśāstra] 8, 193. 2. (in dramatic language), Aloud, [Śākuntala, (ed. Böhtlingk.)] 13, 15. Iii. m. 1. Lustre, splendour, light, Böhtl. Ind. Spr. 2132. 2. Manifestation. 3. Publicity. 4. Renown, [Harivaṃśa, (ed. Calc.)] 5224. 5. The open air, [Śākuntala, (ed. Böhtlingk.)] 46, 7. 6. Loc. śe, In presence, Mahābhārata 12, 8579. Iv. n. White, or bell metal.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Prakāśa (प्रकाश).—[adjective] shining forth, clear, open, manifest; famed, celebrated, renowned, glorious; °— & [neuter] openly, clearly, publicly, aloud. —[masculine] clearness, light, elucidation, explanation [especially] in titles of books), shine, appearance (adj. °— resembling, like); publicity, fame, renown; [locative] [adverb] openly, publicly, before the world. — Abstr. tā† [feminine], tva† [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Prakāśa (प्रकाश) as mentioned in Aufrecht’s Catalogus Catalogorum:—on verbal roots. Quoted in Mādhavīyadhātuvṛtti.
2) Prakāśa (प्रकाश):—in Dharma. See Karmaprakāśa, Devadāsaprakāśa, Sarvadharmaprakāśa. Quoted by Vācaspatimiśra Oxf. 273^a, by Caṇḍeśvara in Vivādaratnākara, by Raghunandana, Keśava in Dvaitapariśiṣṭa, etc.
3) Prakāśa (प्रकाश):—Tarkasaṃgrahadīpikāṭīkā by Nīlakaṇṭha.
4) Prakāśa (प्रकाश):—Mahābhāṣyaṭīkā by Nārāyaṇaśeṣa.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Prakaśa (प्रकश):—[=pra-kaśa] m. the thong or lash of a whip, [Atharva-veda]
2) [v.s. ...] the urethra (cf. niruddha-p), [Suśruta]
3) [v.s. ...] hurting, killing, [Horace H. Wilson]
4) Prakāśa (प्रकाश):—[=pra-kāśa] [from pra-kāś] mfn. visible, shining, bright, [Śāṅkhāyana-brāhmaṇa; Mahābhārata] etc.
5) [v.s. ...] clear, manifest, open, public, [Manu-smṛti; Mahābhārata] etc. (nāmadheyam prakāśaṃ kṛtvā, ‘pronouncing a name out loud’ [Śāṅkhāyana-gṛhya-sūtra])
6) [v.s. ...] expanded, [Horace H. Wilson]
7) [v.s. ...] universally noted, famous, celebrated for ([instrumental case] or [compound]), [Mahābhārata; Kālidāsa]
8) [v.s. ...] renowned throughout ([compound]), [Raghuvaṃśa]
9) [v.s. ...] (ifc.) having the appearance of, looking like, resembling, [Mahābhārata; Rāmāyaṇa] etc.
10) [v.s. ...] [in the beginning of a compound] openly, publicly, before the eyes of all, [Manu-smṛti; Mahābhārata] etc. (śaṃ nābhyudaikṣata, ‘he did not look up openly’ [Rāmāyaṇa])
11) [=pra-kāśa] [from pra-kāś] m. clearness, brightness, splendour, lustre, light, [Ṛg-veda] etc. etc.
12) [v.s. ...] ([figuratively]) light, elucidation, explanation ([especially] at the end of titles of explanatory works e.g. kāvya-, tarkaetc.)
13) [v.s. ...] appearance, display. manifestation, expansion, diffusion, [Mahābhārata; Kāvya literature; Sāhitya-darpaṇa]
14) [v.s. ...] publicity, fame, renown, glory, [Harivaṃśa]
15) [v.s. ...] sunshine, open spot or air, [Mahābhārata; Śakuntalā; Mārkaṇḍeya-purāṇa] (śe ind. openly, publicly, before the world, ifc. in the presence of [Mahābhārata; Prabodha-candrodaya])
16) [v.s. ...] the gloss on the upper part of a (horse’s) body, [Vājasaneyi-saṃhitā] ([Mahīdhara])
17) [v.s. ...] [wrong reading] for prāk, [Taittirīya-brāhmaṇa]
18) [v.s. ...] a chapter, section, [Catalogue(s)]
19) [v.s. ...] Name of sub voce works, [ib.]
20) [v.s. ...] laughter, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
21) [v.s. ...] Name of a Brāhman (son of Tamas), [Mahābhārata]
22) [v.s. ...] of Manu Raivata, [Harivaṃśa]
23) [v.s. ...] ([plural]) the messengers of Viṣṇu, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
24) [v.s. ...] n. bell-metal, brass, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
25) Prākāśa (प्राकाश):—[=prā-kāśa] [from prā] m. a metallic mirror (others ‘a kind of ornament’), [Brāhmaṇa; ???]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Prakaśa (प्रकश):—[pra-kaśa] (śaḥ) 1. m. Hurting; killing.
2) Prakāśa (प्रकाश):—[pra-kāśa] (śaḥ) 1. m. Sunshine, light, manifestation, manifest publicity; a laugh. n. Bell metal. a. Like; famous; expanded; public. adv. (śaṃ) Openly, publicly.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Prakaśa (प्रकश):—
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Prakāśa (प्रकाश):—
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Prākāśa (प्राकाश):—(von prakāśa) m. Metallspiegel, nach einigen Comm. ein Schmuckgegenstand [Taittirīyabrāhmaṇa 1, 8, 2, 3] (pra gedr.). [Pañcaviṃśabrāhmaṇa 18, 9, 10.] [LĀṬY. 9, 2, 13.] [The Śatapathabrāhmaṇa 5, 4, 5, 22.] [Aśvalāyana’s Śrautasūtrāni 9, 4.]
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Prakāśa (प्रकाश):—
1) a) dikṣu prakāśāsu [Kathāsaritsāgara 93, 18.] a [56, 31.] — c) [Daśakumāracarita 81, 12], wo wohl tyāgādatiprakāśāt (vgl. auch atiprakāśa) zu lesen ist. —
3) a) [Z. 19] vgl. noch bhāva, mahā, prakāśa = tattvacintāmaṇi [Oxforder Handschriften 243,a, No. 601]; vgl. auch [273,a, No. 647.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Prakaśa (प्रकश):—m. —
1) Peitschenriemen. —
2) *Verletzung , Tödtung.
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Prakāśa (प्रकाश):——
1) Adj. (f. ā) — a) hell , leuchtend , glänzend. — b) zu Tage tretend , offen , öffentlich , offenbar , sichtbar , zu Tage tretend — , hervorzurufen durch (im Comp. vorangehend). nāmadheyaṃ prakāśaṃ kṛtvā so v.a. den Namen laut aussprechend. — c) allgemein bekannt , berühmt , — durch (Instr. oder im Comp. vorangehend) , — in (im Comp. vorangehend). — d) am Ende eines Comp. den Schein von Etwas habend , aussehend wie , ähnlich. —
2) prakāśam und prakāśa Adv. — a) öffentlich , offen , vor aller Augen [Gautama's Dharmaśāstra] prakāśaṃ nābhyudaikṣata er sucht nicht offen auf. — b) laut , so dass es Alle hören. —
3) m. — a) Helle , Licht Häufig am Ende von Titeln erklärender Werke ; abgekürzt so v.a. tattvacintāmaṇi — b) das zum Vorschein Kommen , Offenbarwerden , Manifestation. — c) Berühmtheit. — d) Helle. so v.a. das Freie , ein freier , offener Platz. — e) prakāśe in Gegenwart Aller , so dass es Alle hören , öffentlich. — f) nach [Mahīdhara] Glanz des Oberkörpers der Thiere. — g) fehlerhaft für prākāśa. — h) Kapital , Abschnitt. — i) *Gelächter. — k) Nomen proprium — α) eines Brahmanen , Sohnes des Tamas. — β) eines Sohnes des Manu Raivata. — γ) Pl. der Boten Viṣṇu’s —
4) *n. Glockengut.
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Prākāśa (प्राकाश):—m. Metallspiegel oder ein anderer glänzender Schmuckgegenstand.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Prakāśa (प्रकाश) in the Sanskrit language is related to the Prakrit words: Pagāsa, Payāsa.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S) - ↑ https://www.youtube.com/watch?v=5VZXefwW_gI Prakasha Pronunciation Sanskrit प्रकाश prakāśa. 2025년 11월 16일에 확인.
- ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 93.
상키야철학은 전통적으로 카필라 Kapila라는 기원전 4세기 경의 聖賢을 元祖로 하며, 그의 제자 아슈리 Āsuri 판차쉬카 Pañcaśika 등에 의하여 대대로 전승되었다고 한다. 그러나 이들 초기 상키야思想家들의 著書는 하나도 남아 있는 것이 없고 카필라에 의해서 씌어졌다고 전해지는 『數論解說經 Sāṁkhyapravacana-sūtra』은 학자들에 의하면 빨라야 9세기 정도에 씌어진 僞作으로 여겨지고 있다.3) 17세기의 베단타철학자인 비즈냐나빅슈 Vijñānabhikṣu는 이 經의 주석서를 썼으며, 그는 또한 상키야철학에 대한 중요한 기본서로서 『數論精要 Sāṁkhya-sāra』라는 책을 썼다.
3) 이 經은 Śaṅkara에 의해서 언급되지 않고 있으며 9세기의 Vācaspatimiśra는 이 經 대신에 『數論頌』에 주석을 쓴 것으로 보아 상당히 나중에 만들어진 것으로 간주된다. - ↑ 가 나 다 라 https://www.zgbk.com/ecph/words?SiteID=1&ID=135559&Type=bkzyb&SubID=104157#section1-8 中国大百科全书《瑜伽经》 2015년 9월 10일에 확인.
《瑜伽经》在印度后世的主要注与复注有：毗耶舍的《瑜伽经注》、婆察斯巴蒂·弥尸罗（Vācaspati miśra，9世纪）对毗耶舍注释的注《真理明晰》（Tatva-vaisārabī）、博阇（Bhoja，11世纪）对《瑜伽经》作的注《王注》（Rājamārtāṇḍa）、吠若那比柯宿（Vijñāna-bhikṣu，16世纪）对毗耶舍注释所作的《瑜伽释补》（Yoga-vārttika）等。 - ↑ 가 나 다 https://www.zgbk.com/ecph/words?SiteID=1&ID=219542&Type=bkzyb&SubID=104157 《中国大百科全书》第三版网络版의 吠若那比柯宿 항목(중국어 간체). 2025년 9월 14일에 확인.
吠若那比柯宿
条目作者: 姚卫群
最后更新: 2022-01-20
印度哲学中数论派和瑜伽派的哲学家。生卒年不详。
原语种名称: Vijñāna-bhikṣu
国籍: 印度
代表作品:《数论解明疏》《数论精要》《瑜伽释补》《瑜伽精髓集要》等
约16世纪人。他对于数论派和瑜伽派在当时的思想较为了解。生平情况不详。较重要的著作有《数论解明疏》（Sāṃkhya-pravacana-bhāṣya）、《数论精要》（Sāṃkhya-sāra）、《瑜伽释补》（Yoga-vārttika）、《瑜伽精髓集要》（Yoga-sāra-saṃgraha）等。
在这些著作中，《数论解明疏》的影响较大。此典对后期数论派的主要文献《数论经》做了细致的解说。分析的数论派主要思想有：三苦、自性和神我、自在天、轮回与解脱等。
吠若那比柯宿认为，三苦是依内苦、依外苦、依天苦。依内苦分为身体的苦和精神的苦。依外苦的产生被认为是人外部的一些生物产生的，如老虎和窃贼等。依天苦的产生与天有关，如火、风和神等天上的存在物。
吠若那比柯宿还认为，自性是事物的根本因。自性演化出世间事物是通过与精神性实体神我的接近或结合而实现的。这二者是产生世间事物和生命现象的两个基本实体。
吠若那比柯宿对一些印度哲学派别提出的自在天能创造万物的观念提出了质疑。他指出：若自在天是解脱的，他将不能胜任创造等的工作，因为他不具有想成为什么和想做什么的意愿等。若自在天是受束缚的，那他将处于迷惑等中，不能胜任创造的工作。因此，自在天造世的说法不能成立。
吠若那比柯宿还论述了轮回和解脱问题。他认为，轮回世界的出现与人的欲望有关。欲望及相应行为产生业，使人受到束缚。轮回中的痛苦与人不能辨别自性和神我有关。若获得对二者的辨别智，人就能终止轮回，达到脱苦的最高境界。
吠若那比柯宿的著作对人们明了后期印度哲学中的数论派和瑜伽派的基本情况起了重要作用。
精选发现
三障 无为法 泰戈尔，R. 有为法 离言自性 《数论解明疏》 毗耶舍 《摄一切悉檀》 - ↑ https://hanja.dict.naver.com/#/search?range=letter&query=吠若那比柯宿&autoConvert= 2025년 9월 10일에 확인.
吠 짖을 폐
1. (개가)짖다 2. 욕하다(辱--)
𤝜(동자)
若 같을 약, 반야 야
부수 艹(초두머리3) 총 획수 9획
1. (같을 약) 2. 같다 3. 이와 같다
𠭀(본자), 𦱡(고자), 𦱢(고자), 𠭚(동자), 𡧻(동자), 𣞆(동자), 𥉧(동자), 若(동자), 𦴈(동자), 𦱶(동자), 𧁇(동자)
若 같을 약, 반야 야
1. (같을 약) 2. 같다 3. 이와 같다
若(약)과 동자(同字). 若(동자)
那 어찌 나, 어조사 내
부수 ⻏(우부방) 총 획수 7획
1. (어찌 나) 2. 어찌 3. 어찌하여, 어떠하냐
𨙻(본자), 㑚(속자), 𨚗(와자), 哪(동자), 㖠(동자), 𢑽(동자), 𣟎(동자), 𨛅(동자), 郍(동자), 𨚉(동자)
比 견줄 비
부수 比(견줄비) 총 획수 4획
1. 견주다(어떠한 차이가 있는지 알기 위하여 서로 대어 보다), 비교하다(比較--) 2. 본뜨다, 모방하다(模倣ㆍ摸倣ㆍ摹倣--) 3. 나란히 하다
夶(고자), 𣬅(고자)
柯 가지 가
부수 木(나무목) 총 획수 9획
1. 가지 2. 줄기 3. 자루(끝에 달린 손잡이)
𣝺(동자)
宿 잘 숙, 별자리 수, 고을 이름 척
부수 宀(갓머리) 총 획수 11획
1. (잘 숙) 2. (잠을)자다, 숙박하다(宿泊--) 3. 묵다, 오래되다
㝛(본자), 𠫗(동자), 𡪴(동자) - ↑ https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=吠若那、比柯宿&op=translate 2025년 9월 10일에 확인.
Chinese (Simplified): 吠若那、比柯宿 Fèi ruò nà, bǐ kē sù 페루나 비커수
Chinese (Traditional): 吠若那、比柯宿 Fèi ruò nà, bǐ kē sù 페루나 비커수
English: Vajra, Bhikkhus
Korean: 금강승, 비구승 - ↑ https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=吠若那比柯宿&op=translate 2025년 9월 10일에 확인.
Chinese (Simplified): 吠若那比柯宿 Fèi ruò nà bǐ kē sù 페루나비커수
Chinese (Traditional): 吠若那比柯宿 Fèi ruò nà bǐ kē sù 페루나비커수
English: Vairānāpīkū
Korean: 바이라나피쿠 - ↑ 가 나 https://www.wisdomlib.org/definition/vijnanabhikshu 2025년 8월 20일에 확인.
Sanskrit dictionary
[«previous (V) next»] — Vijnanabhikshu in Sanskrit glossary
1) Vijñānabhikṣu (विज्ञानभिक्षु) as mentioned in Aufrecht’s Catalogus Catalogorum:—guru of Bhāvā Gaṇeśa Dīkṣita (Yogasūtravṛtti etc.). He is later than Aniruddha, carlier than Mahādeva: Ādeśaratnamālā, in L. 1797 called Upadeśaratnamālā. Īśvaragītābhāṣya. Kaṭhavallyupaniṣadāloka. Kaivalyopaniṣadāloka. Taittirīyopaniṣadāloka. Pātañjalabhāṣyavārttika or Yogavārttika, a —[commentary] on Vyāsa’s Yogabhāṣya. Praśnopaniṣadāloka. Brahmādarśa. Bhagavadgītāṭīkā. Māṇḍūkyopaniṣadāloka. Muṇḍakopaniṣadāloka. Maitreyopaniṣadāloka. Yogasārasaṃgraha. Vijñānāmṛta or Brahmasūtraṛjuvyākhyā. Vedāntāloka, the general name of his dissertations on several genuine Upaniṣads. Śvetāśvataropaniṣadāloka. Sāṃkhyakārikābhāṣya. Sāṃkhyapravacanabhāṣya. Sāṃkhyasāraviveka.
2) Vijñānabhikṣu (विज्ञानभिक्षु):—Bṛhadāraṇyakavyākhyā.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Vijñānabhikṣu (विज्ञानभिक्षु):—[=vi-jñāna-bhikṣu] [from vi-jñāna > vi-jñā] m. Name of scholar, [Catalogue(s)]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ 가 나 다 https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209786.html
A History of Indian Philosophy Volume 1 by Surendranath Dasgupta | 1922 | ISBN-13: 97881208040812025년 8월 20일에 확인.
Part 3 - Sāṃkhya and Yoga Literature
Chapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga)
. . .
The Sāṃkhya sūtras which have been commented on by Vijñāna Bhikṣu (called Pravacanabhāṣya) of the sixteenth century seems to be a work of some unknown author after the ninth century. Aniruddha of the latter half of the fifteenth century was the first man to write a commentary on the Sāṃkhya sūtras. Vijñāna Bhikṣu wrote also another elementary work on Sāṃkhya known as Sāṃkhyasāra. Another short work of late origin is Tattvasamāsa (probably fourteenth century). - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/yogavartika 2025년 9월 10일에 확인.
In Hinduism
Yoga (school of philosophy)
Yogavartika in Yoga glossary
Yogavārṭīkā (योगवार्टीका) is the name of a work dealing with the Yoga system of Philosophy. It deals with—A commentary on Vyāsa’s Yoga-bhāṣya. By Vijñāna Bhikṣu. N. W. P. and Cf. Oudh Catalogue. VI. Yoga-vāsiṣṭha. Vide No. 85.
Source: archive.org: Yoga Aphorisms of Patanjali with Bhoja Vritti - ↑ https://www.youtube.com/watch?v=J2eXnKmDSOg Vijnana Pronunciation Sanskrit विज्ञान vijñāna. 2025년 9월 10일에 확인.
- ↑ https://www.howtopronounce.com/hindi/bhiksu Learn how to pronounce bhiksu. 2025년 9월 10일에 확인.
- ↑ https://en.wikipedia.org/wiki/Vijnanabhiksu 2025년 8월 20일에 확인.
Vijnanabhiksu
Vijñānabhikṣu (also spelled Vijnanabhikshu) was a Hindu philosopher from Bihar, variously dated to the 15th or 16th century,[1][2] known for his commentary on various schools of Hindu philosophy, particularly the Yoga text of Patanjali.[3][4] His scholarship stated that there is a unity between Vedānta, Yoga, and Samkhya philosophies,[5][6] and he is considered a significant influence on Neo-Vedanta movement of the modern era.[7]
. . .
Vijnanabhiksu's commentary, Sāṁkhyapravacanabhāṣya, on the Samkhya Sutras challenges the traditional interpretation of the Samkhya Sutras by arguing that, contrary to appearances, Kapila actually believed in the existence of God.[11]
[1] T. S. Rukmani (1978), VIJÑĀNABHIKṢU ON BHAVA-PRATYAYA AND UPĀYA-PRATYAYA YOGĪS IN YOGA-SUTRAS, Journal of Indian Philosophy, Vol. 5, No. 4 (August 1978), pages 311-317
[2] Andrew O. Fort (2006), Vijñānabhikṣu on Two Forms of "Samādhi", International Journal of Hindu Studies, Vol. 10, No. 3 (Dec., 2006), pages 271-294
[3] Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. p. 202. ISBN 978-1-898723-93-6.
[4] T. S. Rukmani (1988), VIJÑĀNABHIKṢU'S DOUBLE REFLECTION THEORY OF KNOWLEDGE IN THE YOGA SYSTEM, Journal of Indian Philosophy, Vol. 16, No. 4 (DECEMBER 1988), pages 367-375
[5] Nicholson, Andrew (2007), "Reconciling Dualism and Non-Dualism: Three Arguments in Vijñānabhikṣu's Bhedābheda Vedānta", Journal of Indian Philosophy, 35 (3): 2007, pp 371–403, doi:10.1007/s10781-007-9016-6, S2CID 170439037
[6] Edwin Francis Bryant; Patañjali (2009). The Yoga sūtras of Patañjali: a new edition, translation, and commentary with insights from the traditional commentators. North Point Press. pp. 190, 239. ISBN 978-0-86547-736-0.
[7] Nicholson, Andrew J. (2010), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press.
[11] Nicholson, Andrew J. (2010), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press. p. 85-87. - ↑ https://www.howtopronounce.com/vijnana Learn how to pronounce Vijnana 2025년 9월 10일에 확인.
https://www.howtopronounce.com/bhikshu Learn how to pronounce Bhikshu 2025년 9월 10일에 확인. - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=相似接觸&op=translate 구글 번역 2025년 11월 20일에 확인.
Chinese (Traditional): 相似接觸 Xiāngsì jiēchù 샹쓰 지에추
Chinese (Simplified): 相似接触 Xiāngsì jiēchù 샹쓰 지에추
English: Similar Contact
Korean: 유사한 연락처 - ↑ 가 나 다 라 https://www.google.com/search?q=samyogābhāsa Google Search. 2025년 11월 20일에 확인.
AI Overview
In Samkhya philosophy, Samyogābhāsa (Sanskrit: संयोगाभास) means the "semblance of contact" or "appearance of conjunction" between the two fundamental, eternally distinct realities of the universe: Puruṣa (pure consciousness/spirit) and Prakṛti (matter/nature).
Samkhya is a dualistic system that posits Puruṣa and Prakṛti are completely separate and independent.
Puruṣa is the inactive, unchanging, all-pervading conscious principle, serving as a silent witness or observer. There are countless individual Puruṣas.
Prakṛti is the active, constantly changing material principle, composed of the three guṇas (qualities: sattva, rajas, tamas).
The concept of Samyogābhāsa explains the beginning of creation and the appearance of the phenomenal world. Although Puruṣa is eternally distinct from Prakṛti, it appears to come into contact with it. This "contact" is not a physical union, but a metaphorical proximity, much like a magnet drawing iron filings to itself, or an image being reflected in a mirror.
This apparent conjunction causes Puruṣa to mistakenly identify itself with the modifications and actions of Prakṛti (such as the body, mind, and ego), leading to the cycle of suffering (saṃsāra). The goal of Samkhya practice is to realize the true, separate nature of Puruṣa from Prakṛti, which leads to liberation (mokṣa or kaivalya). - ↑ 인용 오류:
<ref>태그가 잘못되었습니다;wisdomlib/samyoga-in-samkhya-glossary라는 이름을 가진 주석에 텍스트가 없습니다 - ↑ 가 나 다 라 마 바 https://www.wisdomlib.org/definition/samyoga 2025년 11월 18일에 확인.
Sanskrit dictionary
Samyoga in Sanskrit glossary
Saṃyoga (संयोग).—1 (a) Conjunction, union, combination, junction, association, intimate union; संयोगो हि वियोगस्य संसूचयति संभवम् (saṃyogo hi viyogasya saṃsūcayati saṃbhavam) Subhāṣ. (b) Endowment with, possesssion of.
2) Conjunction (as one of the 24 guṇas of the Vaiśeṣikas).
3) Addition, annexation.
4) A set; आभरणसंयोगाः (ābharaṇasaṃyogāḥ) Mālatīmādhava (Bombay) 6.
5) Alliance between two kings for a common object.
6) (In gram.) A conjunct consonant; हलोऽनन्तराः संयोगः (halo'nantarāḥ saṃyogaḥ) P.I.1.7.
7) (In astr.) The conjunction of two heavenly bodies.
8) An epithet of Śiva.
9) (In phil.) Contact (direct material).
1) Carnal contact.
11) Matrimonial relation.
12) Agreement of opinion.
13) Sum, total amount.
Derivable forms: saṃyogaḥ (संयोगः).
Source: DDSA: The practical Sanskrit-English dictionary
Saṃyoga (संयोग).—(m., = Pali id.), binding, attachment (in bad sense): (iyaṃ dṛṣṭiḥ saṃrāgāya saṃvartate nāsaṃ- rāgāya saṃdveṣāya) nāsaṃdveṣaya saṃmohāya nāsaṃ- mohāya saṃyogāya nāsaṃ° Avadāna-śataka ii.188.9.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Saṃyoga (संयोग).—m.
(-gaḥ) 1. Intimate union or association. 2. Living with, being in company with. 3. Adherence, junction. 4. The conjunction of two heavenly bodies, (in astro.) 5. (In grammar,) A conjunc consonant. E. sam before yuj to join, ghañ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Saṃyoga (संयोग).—i. e. sam-yuj + a, m. 1. Connexion, [Mānavadharmaśāstra] 3, 157; [Rāmāyaṇa] 3, 49, 20; Chr. 38, 15 (saṃyogam enasā na prāpsyase, You will not incur guilt). 2. Junction, Bhāṣāp. 3; adherence, accession, [Pañcatantra] ii. [distich] 146. 3. A kind of alliance where both parties unite only for one object, but attack with united power, [Hitopadeśa] iv. [distich] 115. 4. Union, being, living, with, [Meghadūta, (ed. Gildemeister.)] 85; 88.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Saṃyoga (संयोग).—[masculine] conjunction, connection, coherence; contact (ph.); relation, friendship, alliance; matrimony sexual intercourse with (saha); a conjunct consonant ([grammar]).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Saṃyoga (संयोग):—[=saṃ-yoga] [from saṃ-yuj] m. conjunction, combination, connection (ge or geṣu ifc. ‘in connection with, with regard to, concerning’), union or absorption with or in ([genitive case], or [instrumental case] with and without saha, or [locative case], or ifc.), [Āpastamba; Mahābhārata] etc.
2) [v.s. ...] contact ([especially] in [philosophy] ‘direct material contact’, as of sesamum seed with rice-grains [in contradistinction to contact by the fusion of particles, as of water with milk], enumerated among the 24 Guṇas of the Nyāya cf. under sam-bandha), [Yoga-sūtra; Kaṇāda’s Vaiśeṣika-sūtra; Bhāṣāpariccheda]
3) [v.s. ...] carnal contact, sexual union, [Mahābhārata] etc.
4) [v.s. ...] matrimonial connection or relationship by marriage with or between ([genitive case], saha with [instrumental case], or [compound]), [Gautama-dharma-śāstra; Manu-smṛti; Mahābhārata] etc.
5) [v.s. ...] a kind of alliance or peace made between two kings with a common object, [Kāmandakīya-nītisāra; Hitopadeśa]
6) [v.s. ...] agreement of opinion, consensus (opposed to bheda), [Rāmāyaṇa]
7) [v.s. ...] applying one’s self closely to, being engaged in, undertaking (gaṃ √kṛ, ‘to undertake, set about, begin’; agnihotra-saṃyogam √kṛ, ‘to undertake the maintenance of a sacred fire’), [Āpastamba; Manu-smṛti; Rāmāyaṇa]
8) [v.s. ...] (in gram.) a conjunct consonant, combination of two or more consonants, [Prātiśākhya; Pāṇini] etc.
9) [v.s. ...] dependence of one case upon another, syntax, [Vopadeva]
10) [v.s. ...] (in [astronomy]) conjunction of two or more heavenly bodies, [Monier-Williams’ Sanskrit-English Dictionary]
11) [v.s. ...] total amount, sum, [Varāha-mihira’s Bṛhat-saṃhitā]
12) [v.s. ...] Name of Śiva, [Mahābhārata]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Saṃyoga (संयोग):—[saṃ-yoga] (gaḥ) 1. m. Junction; intimate union or association.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ https://www.wisdomlib.org/definition/abhasa 2025년 11월 20일에 확인.
Sanskrit dictionary
Abhasa in Sanskrit glossary
Ābhāṣa (आभाष).—[bhāṣ-ghañ]
1) Addressing.
2) An introduction, preface.
3) Speech, talk.
4) A saying, proverb.
Derivable forms: ābhāṣaḥ (आभाषः).
--- OR ---
Ābhāsa (आभास).—[bhās-ac]
1) Splendour, light, lustre.
2) A reflection; तत्राज्ञानं धिया नश्येदाभासात्तु घटः स्फुरेत् (tatrājñānaṃ dhiyā naśyedābhāsāttu ghaṭaḥ sphuret) Vedānta.
3) (a) Resemblance, likeness; oft. at the end of comp; नभश्च रुधिराभासम् (nabhaśca rudhirābhāsam) Rām. &c.; चिदाभास (cidābhāsa), (b) Semblance, phantom; m; युक्तिवाक्यतदाभाससमाश्रयाः (yuktivākyatadābhāsasamāśrayāḥ)<d< Ś.="" b.;="" <span="" data-lang="skt">तत्साहसाभासम् (tatsāhasābhāsam) Mālatīmādhava (Bombay) 2 looks like wantonness.</d<>
4) Any unreal or fallacious appearance (as in hetvābhāsa); पुनरुक्तवदाभासः (punaruktavadābhāsaḥ) S. D.
5) A fallacy, fallacious reasoning, semblance of a reason, an erroneous but plausible argument; see हेत्वाभास (hetvābhāsa); S. D.27.
6) An intention, purpose.
7) One of the nine materials of which idols are made, a marble.
8) A class of building.
9) An irreligious kind of worship; विधर्मः परधर्मश्च आभास उपमा छलः । अधर्मशाखाः पञ्चेमा धर्मज्ञोऽधर्मवत्त्यजेत् (vidharmaḥ paradharmaśca ābhāsa upamā chalaḥ | adharmaśākhāḥ pañcemā dharmajño'dharmavattyajet) || Bhāgavata 7.15.12.
Derivable forms: ābhāsaḥ (आभासः).
Source: DDSA: The practical Sanskrit-English dictionary
Ābhāsa (आभास).—m. (in Pali only in the Sanskrit meaning of light, radiance; so also in [Buddhist Hybrid Sanskrit], e.g. Mahāvastu i.83.5), appearance and hence range, scope, of sense organs: Mahāvastu iii.66.4 ff., where each of the external (bāhirāṇi) āyatanāni (i.e. the objects of sense) comes into the range of the corresponding internal (ādhyātmikāni) āyatanāni (i.e. the sense organs or powers), e.g. rūpo ca bāhiraṃ āyatanaṃ cakṣuṣaḥ ābhāsam āgataṃ bhavati.In a similar Pali passage, Majjhimanikāya (Pali) i.190.21 ff., āpātha takes the place of our ābhāsa. Similarly Mahāvastu i.6.3 manuṣ- yāṇāṃ śrotābhāsam āgacchati, comes within the range of men's hearing; Śikṣāsamuccaya 128.13 cakṣuṣa ābhāsam āgacchanti; [Page099-a+ 71] 129.3 santy anābhāsagatāḥ (see anābhāsa) sattvā ye mama cakṣuṣa ābhāsaṃ nāgacchanti; 151.10 śrotendriya- syābhāsam āgacchanti; Sukhāvatīvyūha 55.2 cakṣuṣa ābhāsam āgacchati.In same meaning avabhāsa, q.v. 2.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Ābhāṣa (आभाष).—m.
(-ṣaḥ) Introduction, preface. E. āṅ before bhāṣa to speak, aff. ac.
--- OR ---
Ābhāsa (आभास).—m.
(-saḥ) 1. Light. 2. Reflexion. 3. Intention, purpose. 4. (In logic) Fallacy, semblance of a reason, an argument that is erroneous though plausible: it is classed as of various kinds. E. āṅ before bhāsa shining.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Ābhāṣa (आभाष).—[ā-bhāṣ + a], m., and ā- bhāṣaṇa ābhāṣaṇa, i. e. ā-bhāṣ + ana n. Addressing, speaking to, [Rāmāyaṇa] 3, 26, 12; [Rājataraṅgiṇī] 5, 462.
--- OR ---
Ābhāsa (आभास).—[ā-bhās + a], m. 1. Splendour, [Rāmāyaṇa] 6, 77, 17. 2. Light, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 219, 11. 3. Appearance, [Kathāsaritsāgara, (ed. Brockhaus.)] 12, 16. 4. Semblance, Bhā- ṣāp. 70.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Ābhāsa (आभास).—[masculine] splendour, light; appearance, phantom.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Ābhāṣa (आभाष):—[=ā-bhāṣa] [from ā-bhāṣ] m. speech, talking
2) [v.s. ...] addressing, [Rāmāyaṇa]
3) [v.s. ...] a saying, proverb
4) [v.s. ...] introduction, preface, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) Ābhāsa (आभास):—[=ā-bhāsa] [from ā-bhās] m. splendour, light, [Rāmāyaṇa; Vedāntasāra 195]
6) [v.s. ...] colour, appearance, [Rāmāyaṇa; Suśruta; Bhagavad-gītā]
7) [v.s. ...] semblance, phantom, phantasm of the imagination
8) [v.s. ...] mere appearance, fallacious appearance, [Vedāntasāra; Śāṅkhāyana-śrauta-sūtra]
9) [v.s. ...] reflection
10) [v.s. ...] intention, purpose
11) [v.s. ...] (in [logic]) fallacy, semblance of a reason, sophism, an erroneous though plausible argument (regarded by logicians as of various kind)
12) [v.s. ...] mfn. ifc. looking like, having the mere appearance of a thing, [Gautama-dharma-śāstra; Sāhitya-darpaṇa etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Ābhāṣa (आभाष):—[ā-bhāṣa] (ṣaḥ) 1. m. Preface.
2) Ābhāsa (आभास):—[ā-bhāsa] (saḥ) 1. m. Light; reflection; purpose; fallacy.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=相似 DDB (Digital Dictionary of Buddhism). 2025년 11월 20일에 확인.
相似
Pronunciations
[py] xiāngsì
[wg] hsiang-ssu
[hg] 상사
[mc] sangsa
[mr] sangsa
[kk] ソウジ
[hb] sōji
[qn] tương tự
Basic Meaning: resemblance
Senses:- Similarity. To simulate. [Charles Muller; source(s): Nakamura]
- An imitation; a simulation. [Charles Muller]
- Conformable (anulomika). 〔解脫道論 T 1648.32.445a23〕 [Nyanatusita]
- Alike, like, similar, identical (Skt. sadṛśa, sādṛśya, tulya, sādharmya; anurūpa, anvaya, ānurūpya, ābhāsa, tad-upama, tādṛśa, prakāśa, pratirūpa, pratirūpaka, prativarṇika, mādṛśa, leśa-mātra, saṃkrama, sabhāga, samatā, samāna, sādṛśa, sāmānya, sthânīya). [Charles Muller; source(s): Soothill, Hirakawa]
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[Dictionary References]
Zengaku daijiten (Komazawa U.) 731b
A Glossary of Zen Terms (Inagaki) 379
Bukkyōgo daijiten (Nakamura) 866d
Fo Guang Dictionary 3900
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0871
Bukkyō daijiten (Mochizuki) (v.1-6)3064b
Bukkyō daijiten (Oda) 594-2
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=似顯現 DDB (Digital Dictionary of Buddhism). 2025년 11월 20일에 확인.
似顯現
Pronunciations
[py] sì xiǎnxiàn
[wg] ssu-hsien-hsien
[hg] 사현현
[mc] sa hyeonhyeon
[mr] sa hyŏnhyŏn
[kk] ジケンゲン
[hb] ji kengen
[qn] tự hiển hiện
Basic Meaning: appearing like
Senses:- Looking like; similitude (Skt. ābhāsa, pratibhāsa). 〔瑜伽論 T 1579.30.427b12 〕 [Charles Muller; source(s): Hirakawa,]
- (Tib. de bzhin du snang ba) [Charles Muller; source(s): YBh-Ind]
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[Dictionary References]
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0108
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) {Digital Version} - ↑ 가 나 https://ko.wikipedia.org/wiki/사트바 2025년 11월 5일에 확인.
사트바(산스크리트어: सत्त्व)는 힌두 철학의 삼키아 학파에서 이해하는 철학적 및 심리적 개념인 세 가지 구나 또는 "존재 방식"(경향, 자질, 속성) 중 하나이다.[1][2] 다른 두 가지 특성은 라자스(열정과 활동)와 타마스(파괴, 혼돈)이다. 사트바는 다르마와 즈냐나(지식)로 이끌리는 선함, 순수함, 긍정성, 진실, 평온, 균형, 평화 및 미덕의 특성이다.[1]
[1] Gerald James Larson (2001). 《Classical Sāṃkhya: An Interpretation of Its History and Meaning》. Motilal Banarsidass. 10–18, 49, 163쪽. ISBN 978-8120805033.
[2] James G. Lochtefeld, "Sattva", in The Illustrated Encyclopedia of Hinduism: A–M, Vol. 2, Rosen Publishing, ISBN 978-0823931798, p. 608 - ↑ 가 나 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=薩埵 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
薩埵
Pronunciations
[py] saduo
[wg] sa-tuo
[hg] 살타
[mc] salta
[mr] salt'a
[kk] サッタ
[hb] satta
[qn] tát đoá
Basic Meaning: (Skt. sattva)
Senses:- A transliteration of the Sanskrit, meaning '(sentient) being.' (Tib. sems can). Monier-Williams: "Being, existence, essence, nature, life, sense, consciousness, substance, any living or sentient being, etc." Translated into Chinese as 情 sentient, 有情 possessing sentience, feeling, or consciousness; and by 衆生 all the living. (Skt. sāttvika, dehin) [Charles Muller; source(s): Nakamura, Hirakawa, JEBD, Yokoi, Soothill, YBh-Ind,Iwanami]
- An abbreviation of bodhisattva 菩提薩埵. [Charles Muller]
- Abbreviation of Vajrasattva 金剛薩埵. [Charles Muller; source(s): Nakamura]
- To exist, like 有. 〔唯識述記〕 [Charles Muller; source(s): Nakamura]
- In Sāṃkhya 數論 philosophy, sattva (purity 純質) is one of the three basic qualities 三德, along with tama and rajas. 〔金七十論〕 [Charles Muller; source(s): Nakamura]
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[Dictionary References]
Bukkyō jiten (Ui) 342
Bulgyo sajeon 392a
Zengaku daijiten (Komazawa U.) 384d
Iwanami bukkyō jiten 306
Japanese-English Buddhist Dictionary (Daitō shuppansha) 261b/289
Japanese-English Zen Buddhist Dictionary (Yokoi) 596
Bukkyōgo daijiten (Nakamura) 453c
Fo Guang Dictionary 6602
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1027
Bukkyō daijiten (Mochizuki) (v.1-6)1445b,210c,1628b,2468a,2882c
Bukkyō daijiten (Oda) 601-1
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=萨埵&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Simplified): 萨埵 Sà duǒ 싸둬
Chinese (Traditional): 薩埵 Sà duǒ 싸둬
English: Sattva
Korean: 사트바 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=純質 DDB (Digital Dictionary of Buddhism). 2025년 11월 7일에 확인.
純質
Pronunciations
[py] chúnzhí
[wg] ch'un-chih
[hg] 순질
[mc] sunjil
[mr] sunjil
[kk] ジュンシツ
[hb] junshitsu
[qn] thuần chất
Basic Meaning: purity
Senses:- In Sāṃkhya 數論 philosophy, one of the three basic qualities 三德 of unmanifest existence. Clarity, lack of obstruction. See 二十五諦. [Charles Muller; source(s): Nakamura, YBh-Ind]
- 〔瑜伽論 T 1579.30.421c13〕 [Charles Muller]
- (Tib. thad ka) thad ka - 1) right in front of, drang thad; 2) nearby, around about; 3) straight, direct; 4) level of [IW] [Charles Muller; source(s): YBh-Ind]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 676a
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) {Digital Version} - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=純質&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 純質 Chún zhì 천지
Chinese (Simplified): 纯质 Chún zhì 천지
English: pure
Korean: 순수한 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=喜&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 喜 Xǐ 시
Chinese (Simplified): 喜 Xǐ 시
English: happiness
Korean: 행복 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=喜德&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 喜德 Xǐ dé 시더
Chinese (Simplified): 喜德 Xǐ dé 시더
English: Xide
Korean: 자이드 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=樂&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 樂 Lè 러
Chinese (Simplified): 乐 Lè 러
English: happy
Korean: 행복하다 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=貪&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 貪 Tān 탄
Chinese (Simplified): 贪 Tān 탄
English: greedy
Korean: 탐욕스러운 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=悅性&op=translate 구글 번역 2025년 11월 5일에 확인.
Chinese (Traditional): 悅性 Yuè xìng 웨싱
Chinese (Simplified): 悦性 Yuè xìng 웨싱
English: Sattvic
Korean: 사트바 - ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Sattva 2025년 11월 5일에 확인.
Sattva (Sanskrit: सत्त्व, meaning goodness) is one of the three guṇas or "modes of existence" (tendencies, qualities, attributes), a philosophical and psychological concept understood by the Samkhya school of Hindu philosophy.[1][2] The other two qualities are rajas (passion and activity) and tamas (destruction, chaos). Sattva is the quality of goodness, purity, positivity, truth, serenity, balance, peacefulness, and virtuousness that is drawn towards Dharma and jñāna (knowledge).[1][3][4] The act or a person who bears this is called Sattvik.
[1] Gerald James Larson (2001). Classical Sāṃkhya: An Interpretation of Its History and Meaning. Motilal Banarsidass. pp. 10–18, 49, 163. ISBN 978-8120805033.
[2] James G. Lochtefeld, "Sattva", in The Illustrated Encyclopedia of Hinduism: A–M, Vol. 2, Rosen Publishing, ISBN 978-0823931798, p. 608
[3] Ian Whicher (1998), The Integrity of the Yoga Darśana, State University of New York Press, pp. 86–87, 124–125, 163–167, 238–243 [ISBN missing]
[4] Carus, Paul. "Karma and Nirvana. Are the Buddhist Doctrines Nihilistic?" Monist 4 (1893-94): 417-439. - ↑ 가 나 다 라 마 바 사 https://www.wisdomlib.org/definition/sattva 2025년 11월 5일에 확인.
Sanskrit dictionary
Sattva in Sanskrit glossary
Sattva (सत्त्व).—[sato bhāvaḥ] (Said to be m. also in the first ten senses)
1) Being, existence, entity.
2) Nature, essence.
3) Natural character, inborn disposition; अच्योष्ट सत्त्वान्नृपतिश्च्युताशः (acyoṣṭa sattvānnṛpatiścyutāśaḥ) Bhaṭṭikāvya 3.2.
4) Life, spirit, breath, vitality, principle of vitality; उद्गतानीव सत्त्वानि बभूवुरमनस्विनाम् (udgatānīva sattvāni babhūvuramanasvinām) Rām.2.48.2; चित्रे निवेश्य परिकल्पित- सत्त्वयोगा (citre niveśya parikalpita- sattvayogā) Ś.2.1.
5) Consciousness, mind, sense; वाक्च सत्वं च गोविन्द बुद्धौ संवेशितानि ते (vākca satvaṃ ca govinda buddhau saṃveśitāni te) Mahābhārata (Bombay) 12.46.4; Bhagavadgītā (Bombay) 16.1; Bhāgavata 7.15.41.
6) An embryo.
7) Substance, thing, wealth.
8) An elementary substance such as earth, air, fire &c.
9) (also m.) A living or sentient being, animal, beast; वन्यान् विनेष्यन्निव दुष्टसत्त्वान् (vanyān vineṣyanniva duṣṭasattvān) R.2.8;15.15; किं नोऽपत्यनिर्विशेषाणि सत्वानि विप्रकरोषि (kiṃ no'patyanirviśeṣāṇi satvāni viprakaroṣi) Ś7; Mālatīmādhava (Bombay) 9; यश्चासूनपि संत्यजेत् करुणया सत्त्वार्थमभ्युद्यतः (yaścāsūnapi saṃtyajet karuṇayā sattvārthamabhyudyataḥ) Nāg.2.1.
1) An evil spirit, a demon, ghost; अद्य नूनं दशरथः सत्त्वमाविश्य भाषते (adya nūnaṃ daśarathaḥ sattvamāviśya bhāṣate) Rām.2.33.1.
11) Goodness, virtue, excellence.
12) Truth, reality, certainty.
13) Strength, energy, courage, vigour, power, inherent power, the stuff of which a person is made; निजमेव सत्त्वमुपकारि साम् (nijameva sattvamupakāri sām) Kirātārjunīya 18. 14; Mahābhārata (Bombay) 12.313.17; क्रियासिद्धिः सत्त्वे भवति महतां नोपकरणे (kriyāsiddhiḥ sattve bhavati mahatāṃ nopakaraṇe) Subhāṣ.; R.5.31; Mu.3.22.
14) Wisdom, good sense.
15) The quality of goodness or purity regarded as the highest of the three Guṇas q. v.; (it is said to predominate most in gods and heavenly beings).
16) A natural property or quality, characteristic.
17) A noun, substantive.
18) Intellect (buddhi); अघ्राणमवितर्कं च सत्त्वं प्रविशते परम् (aghrāṇamavitarkaṃ ca sattvaṃ praviśate param) Mahābhārata (Bombay) 12.24.18.
19) The subtle body of individual soul (liṅgaśarīra); गृहाणीव हि मर्त्यानामाहुर्देहानि पण्डिताः । कालेन विनियुज्यन्ते सत्त्वमेकं तु शाश्वतम् (gṛhāṇīva hi martyānāmāhurdehāni paṇḍitāḥ | kālena viniyujyante sattvamekaṃ tu śāśvatam) || Mahābhārata (Bombay) 11.3.8.
Derivable forms: sattvam (सत्त्वम्).
Source: DDSA: The practical Sanskrit-English dictionary
Sattva (सत्त्व).—n.
(-ttvaṃ) 1. One of the three Gunas or properties of man and nature; the quality of excellence or goodness: that which enlightens, constitutes knowledge, and is the cause of truth, and the predominance of which renders the person, in whom it resides, virtuous, gentle, devout, charitable, chaste, honest, &c., and the thing, pure, mild, &c. 2. Substance, thing, either elementary substance, as, earth, air fire, &c., or anything of which some property may be predicated. 3. Mind, intellect. 4. Nature, natural, property or disposition. 5. Vigour, power. 6. Strength. 7. Self-possession or command. 8. Breath. 9. Being, existence. 10. Essence, substance. 11. Wealth. 12. Certainty. 13. Life, the principle of being. 14. A substantive, noun. 15. A demon, a goblin. mn.
(-ttvaḥ-ttvaṃ) 1. An animal, a being. 2. An embryo. E. ṣad to perish, aff. tvat; or sat being, good, excellent, &c., tva aff. of the abstract: one ta being rejected also, it is read satva .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Sattva (सत्त्व).—i. e. sant (ptcple. pres. of 1. as), + tva,
I. m. and n.
1. An animal, [Pañcatantra] 69, 5 (n.); [Hitopadeśa] 56, 20; [Lassen, Anthologia Sanskritica.] 2. ed. 44, 3 (m.); a beast, [Raghuvaṃśa, (ed. Stenzler.)] 15, 15; a monster, [Rāmāyaṇa] 1, 40, 20. 2. A being, [Pañcatantra] 165, 9; [Rāmāyaṇa] 3, 55, 48 (n.). Ii. n.
1. Being, existence.
2. Life, [Śākuntala, (ed. Böhtlingk.)] [distich] 42.
3. Nature, natural property, [Hitopadeśa] ii. [distich] 39; character, 100, 6.
4. Essence, true essence, [Bhagavadgītā, (ed. Schlegel.)] 2, 45; 10, 36.
5. Certainty, [Vedāntasāra, (in my Chrestomathy.)] in Chr. 204, 17.
6. Breath.
7. Mind, [Draupadīpramātha] 7, 15.
8. Strength, power, [Hitopadeśa] 67, 5, M. M.; courage, [Hitopadeśa] ii. [distich] 78.
9. Self-possession, [Arjunasamāgama] 6, 20.
10. A demon, a goblin.
11. The quality of goodness, [Mānavadharmaśāstra] 3, 40; virtue, [Lassen, Anthologia Sanskritica.] 2. ed. 44, 2.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Ṣaṭtva (षट्त्व).—[neuter] the number six.
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Sattva (सत्त्व).—[neuter] being, existence, reality, nature, character; firmness, resolution, energy, courage; goodness (ph.); spiritual or intellectual being, spirit or vital. breath; real being, thing, object; (also [masculine]) living or sentient being, [especially] animal, beast; phantom, spectre, imp, goblin.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Ṣaṭtva (षट्त्व):—[=ṣaṭ-tva] [from ṣaṭ > ṣaṣ] n. a hexade [vArttika] on [Pāṇini 5-2, 29.]
2) Sattva (सत्त्व):—[=sat-tva] [from sat] a See below.
3) [=sat-tva] [from sat] b n. (ifc. f(ā). ) being, existence, entity, reality (īśvara-s, ‘the existence of a Supreme Being’), [Taittirīya-saṃhitā]etc. etc.
4) [v.s. ...] true essence, nature, disposition of mind, character, [Pañcaviṃśa-brāhmaṇa; Mahābhārata] etc.
5) [v.s. ...] spiritual essence, spirit, mind, [Muṇḍaka-upaniṣad; Yājñavalkya; Mahābhārata; Bhāgavata-purāṇa]
6) [v.s. ...] vital breath, life, consciousness, strength of character, strength, firmness, energy, resolution, courage, self-command, good sense, wisdom, magnanimity, [Mahābhārata; Rāmāyaṇa] etc.
7) [v.s. ...] the quality of purity or goodness (regarded in the Sāṃkhya [philosophy] as the highest of the three Guṇas [q.v.] or constituents of Prakṛti because it renders a person true, honest, wise etc., and a thing pure, clean etc.), [Maitrī-upaniṣad; Manu-smṛti; Yājñavalkya] etc., [Mahābhārata; Rāmāyaṇa]
8) [v.s. ...] material or elementary substance, entity, matter, a thing, [Nirukta, by Yāska; Prātiśākhya]
9) [v.s. ...] a substantive, noun, [Horace H. Wilson]
10) [v.s. ...] m. n. a living or sentient being, creature, animal, [Manu-smṛti; Mahābhārata] etc.
11) [v.s. ...] m. embryo, fetus, rudiment of life (See -lakṣaṇā)
12) [v.s. ...] a ghost, demon, goblin, monster, [Rāmāyaṇa; Varāha-mihira’s Bṛhat-saṃhitā; Kathāsaritsāgara]
13) [v.s. ...] Name of a son of Dhṛta-rāṣṭra, [Mahābhārata]
14) [=sat-tva] c See p. 1135, col. 2.
15) Sāttva (सात्त्व):—mfn. ([from] sat-tva) relating to the quality Sattva etc., [Mārkaṇḍeya-purāṇa]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Sattva (सत्त्व):—(ttvaṃ) 1. n. Existence, reality; life, breath, mind; substance, wealth; natural quality or power; vigor; self-possession; the quality of truth and genuine goodness. m. n. Animal being.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ https://www.youtube.com/watch?v=cJWYbnWQEBU Sattva Pronunciation Sanskrit सत्त्व sattva. 2025년 11월 5일에 확인.
- ↑ https://www.youtube.com/watch?v=HRvj9wIXftc Sattwa Pronunciation Sanskrit सत्त्व sattva. 2025년 11월 5일에 확인.
- ↑ https://www.howtopronounce.com/hindi/sattva Learn how to pronounce Sattva. 2025년 11월 5일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/sattva Learn how to pronounce Sattva. 2025년 11월 5일에 확인.
- ↑ 가 나 https://www.wisdomlib.org/definition/sattva 2025년 11월 5일에 확인.
General definition (in Hinduism)
Sattva in Hinduism glossary
There are three kinds of morbid elements (doṣa) of the body, viz. vāta, pitta and śleṣman , and two morbid elements which affect the mind (sattva), viz. rajas and tamas. By the disorder of the first three the body becomes diseased, and by that of the second two the mind becomes affected.
Source: archive.org: A History of Indian Philosophy
1) In Vedic philosophy, sattva ("purity", "existence, reality"; adjectival sāttvika "pure") is the most rarefied of the three gunas in Samkhya, sāttvika "pure", rājasika "excitable", and tāmasika "indifferent". Importantly, no value judgement is entailed as all guna are indivisible and mutually qualifying.
2) Sattva encompasses qualities of goodness, light, and harmony. According to the Yoga Vasistha, people who are of a sattvic nature and whose activities are mainly based on sattva, will tend to seek answers regarding the origin and truth of material life. With proper support they are likely to reach liberation.
Source: WikiPedia: Hinduism - ↑ 문을식(2013), 《요가 · 상캬 철학의 이해》, 도서출판 여래
- ↑ 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. 〈상키아 · 요가 철학〉 pp. 91-104.
- ↑ S.C. Chatterjee · D.M Datta 지음, 김형준 옮김(2009), 《학파로 보는 인도 사상》초판 4쇄, 예문서원. 〈7. 상키야 학파〉 pp. 255-289.
- ↑ R. 뿔리간들라 지음, 이지수 옮김(1991), 《인도철학》, 민족사. 〈제5장 샹캬 학파〉 pp. 124-147.
- ↑ 가 나 길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 92.
상키야 Sāṁkhya哲學은 인도의 체계화된 철학학파 가운데서 가장 먼저 형성된 것으로 여겨진다.2)
. . .
2) 상키야哲學은 세계를 25원리(tattva)에 의하여 說明하므로 數를 중시한다하여 數論이라 불려 왔다. 〈Sāṁkhya〉라는 말도 〈計算하는 者〉라는 뜻을 지닌 것으로 풀이되고 있다. - ↑ 가 나 https://www.wisdomlib.org/definition/samkhya 2025년 11월 2일에 확인.
Sanskrit dictionary
Samkhya in Sanskrit glossary
Saṃkhya (संख्य).—War, battle, fight; एकमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् (ekamuktvārjunaḥ saṃkhye rathopastha upāviśat) Bhagavadgītā (Bombay) 1.47; संख्ये द्विषां वीररसं चकार (saṃkhye dviṣāṃ vīrarasaṃ cakāra) Vikr.1.68. 7; Ve.3.25; Śiśupālavadha 18.7; Mālatīmādhava (Bombay) 8.9.
Derivable forms: saṃkhyam (संख्यम्).
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Saṃkhyā (संख्या).—2 P.
1) To count, enumerate, calculate, sum up; तावन्त्येव च तत्त्वानि सांख्यैः संख्यायन्ते (tāvantyeva ca tattvāni sāṃkhyaiḥ saṃkhyāyante) Ś. B.
2) Ved. To appear along with, be connected with.
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Saṃkhyā (संख्या).—1 Enumeration, reckoning, calculation; संख्यामिवैषां भ्रमरश्चकार (saṃkhyāmivaiṣāṃ bhramaraścakāra) R.16.47.
2) A number.
3) A numeral.
4) Sum.
5) Reason, understanding, intellect; उदारसंख्यैः सचिवैरसंख्यैः (udārasaṃkhyaiḥ sacivairasaṃkhyaiḥ) Bu. Ch.1.14.
5) Deliberation, reflection, exposition; धर्मसंख्या महाराज व्यवहार इतीष्यते (dharmasaṃkhyā mahārāja vyavahāra itīṣyate) Mahābhārata (Bombay) 12.121. 9.
7) Manner.
6) War, battle; संख्यासमयविस्तीर्णमभि- जातोद्भवं बहु (saṃkhyāsamayavistīrṇamabhi- jātodbhavaṃ bahu) Mahābhārata (Bombay) 12.98.21.
9) Appellation, name; ततो द्वापरसंख्या सा युगस्य समजायत (tato dvāparasaṃkhyā sā yugasya samajāyata) Rām.7.74.22 (com. dvāpara- saṃkhyā dvāpara iti nāma | pṛṣodarāditvāt sādhuḥ |).
1) (In geom). A gnomon.
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Sāṃkhya (सांख्य).—a. [saṃkhyayā nirvṛttam aṇ]
1) Relating to number.
2) Calculating, enumerating.
3) Discriminative.
4) Deliberating, reasoning, a reasoner; त्वं गतिः सर्वसांख्यानां योगिनां त्वं परायणम् (tvaṃ gatiḥ sarvasāṃkhyānāṃ yogināṃ tvaṃ parāyaṇam) Mb.
-khyaḥ, -khyam Name of one of the six systems of Hindu philosophy, attributed to the sage Kapila; (this philosophy is so called because it 'enumerates' twentyfive Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the Puruṣa or soul, from the bonds of this worldly existence-the fetters of phenomenal creation -by conveying a correct knowledge of the twenty-four other Tattvas and by properly discriminating the Soul from them. It regards the whole universe as a development of an inanimate principle called Prakṛti q. v, while the Puruṣa is altogether passive and simply a looker-on. It agrees with the Vedānta in being synthetical and so differs from the analytical Nyāya or Vaiśeṣika; but its great point of divergence from the Vedānta is that it maintains two principles which the Vedānta denies, and that it does not admit God as the creator and controller of the universe, which the Vedānta affirms); सांख्यमिव कपिला- धिष्ठितम् (sāṃkhyamiva kapilā- dhiṣṭhitam) K.
-rūyaḥ 1 A follower of the Sāṃkhya philosophy; ज्ञानयोगेन सांख्यानां कर्मयोगेण योगिनाम् (jñānayogena sāṃkhyānāṃ karmayogeṇa yoginām) Bhagavadgītā (Bombay) 3.3; 5.5.
2) An epithet of Śiva.
Source: DDSA: The practical Sanskrit-English dictionary
Saṃkhya (संख्य).—nt., Mahāvyutpatti 7928 (cited from Gaṇḍavyūha), or saṃ- khyā, f., Gaṇḍavyūha 106.19; 134.4, a high number.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Saṅkhya (सङ्ख्य).—n.
(-ṅkhyaṃ) War, battle. f.
(-ṅkhyā) 1. Number in general, or a number, a numeral. 2. Deliberation, reasoning, reflection. 3. Intellect, understanding. 4. Manner. 5. Enumeration. E. sam before khyā substituted for cakṣ to speak well, affs. aṅ and ṭāp .
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Sāṃkhya (सांख्य).—mfn.
(-khyaḥ-khyī-khyaṃ) See sāṅkhya .
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Sāṅkhya (साङ्ख्य).—mfn.
(-ṅkhyaḥ-ṅkhyī-ṅkhyaṃ) 1. Numeral, relating to number. 2. Deliberating, reasoning. 3. Rational, discriminative. m.
(-ṅkhyaḥ) 1. The Sankhya system of philosophy, ascribed originally to the Muni Kapila, and so called as enumerating twenty-five Tatwas or true principles; its object is to effect the final liberation of the twenty-fifth Tatwa, viz. Purusha, (the soul,) from the fetters of the phenomenal creation by conveying a correct knowledge of the twenty-four other Tatwas; the Sankhya system agrees with Vedantism in being synthetical, so differing from the analytical Nyaya; its great point of divergence from the Vedanta is its maintaining two principles, which the Vedanta denies. 2. A follower of the Sankhya system of philosophy. E. saṅkhyā number, &c., aṇ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Saṃkhya (संख्य).—i. e. sam-khyā, I. n. War, battle, [Rāmāyaṇa] 3, 54, 28. Ii. f. yā, 1. Number in general, [Pañcatantra] 156, 6; saṃkhyayā parivarjita, Without number, innumerable, [Pañcatantra] ii. [distich] 62. 2. A numeral. 3. Reflection, deliberation. 4. Intellect. 5. Manner, [Rājataraṅgiṇī] 5, 172.
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Sāṅkhya (साङ्ख्य).—i. e. saṃkhya + a, I. adj. 1. Numeral, relating to number. 2. Deliberating, reasoning, [Bhagavadgītā, (ed. Schlegel.)] 3, 3. 3. Rational, discriminative. Ii. m. The Sāṅkhya system of philosophy, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 5, 18, 33; [Bhagavadgītā, (ed. Schlegel.)] 2, 39.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Śāṅkhya (शाङ्ख्य).—[adjective] made of shells.
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Saṃkhya (संख्य).—[neuter] fight, war.
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Saṃkhyā (संख्या).—[feminine] reckoning up, numbering; number (also [grammar]), numeral; appellation, name.
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Sāṃkhya (सांख्य).—[adjective] relating to the number ([grammar]); [neuter] [Name] of a philosophical system, [masculine] an adherent of it.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Śāṅkhya (शाङ्ख्य):—[from śāṅkha] mfn. made or prepared from shells, [Suśruta]
2) [v.s. ...] born in Śaṅkha [gana] śaṇḍikādi
3) [v.s. ...] m. [patronymic] [from] śaṅkha [gana] gargādi.
4) Saṃkhyā (संख्या):—[=saṃ-√khyā] a [Parasmaipada] -khyāti, to reckon or count up, sum up, enumerate, calculate, [Śatapatha-brāhmaṇa; Manu-smṛti; Mahābhārata] etc.;
—to estimate by ([instrumental case]), [Mahābhārata];
— [Ātmanepada] (only [Aorist] saṃ-akhyata) to appear along with, be connected with, belong to ([instrumental case]), [Ṛg-veda; Vājasaneyi-saṃhitā] :
—[Causal] -khyāpayati, to cause to be looked at or observed by ([instrumental case]), [Taittirīya-saṃhitā; Śatapatha-brāhmaṇa]
5) Saṃkhya (संख्य):—[=saṃ-khya] [from saṃ-khyā] mfn. counting up or over, reckoning or summing up, [Pāṇini 3-2, 7 [Scholiast or Commentator]] (ifc.; cf. go-s)
6) [v.s. ...] m. Name of a man, [Catalogue(s)]
7) Saṃkhyā (संख्या):—[=saṃ-khyā] [from saṃ-khya] b f. See below
8) Saṃkhya (संख्य):—[=saṃ-khya] [from saṃ-khyā] n. conflict, battle, war (only in [locative case]; cf. [Naighaṇṭuka, commented on by Yāska ii, 17]), [Mahābhārata; Kāvya literature; Rājataraṅgiṇī]
9) Saṃkhyā (संख्या):—[=saṃ-khyā] c f. reckoning or summing up, numeration, calculation (ifc. = ‘numbered or reckoned among’), [Rāmāyaṇa; Raghuvaṃśa; Rājataraṅgiṇī]
10) [v.s. ...] a number, sum, total (ifc. ‘amounting to’), [Śatapatha-brāhmaṇa] etc. etc.
11) [v.s. ...] a numeral, [Prātiśākhya; Pāṇini] etc.
12) [v.s. ...] (in gram.) number (as expressed by case terminations or personal t°), [Kāśikā-vṛtti on Pāṇini 2-3, 1]
13) [v.s. ...] deliberation, reasoning, reflection, reason, intellect, [Mahābhārata; Kāvya literature]
14) [v.s. ...] name, appellation (= ākhyā), [Rāmāyaṇa]
15) [v.s. ...] a [particular] high number, [Buddhist literature]
16) [v.s. ...] manner, [Monier-Williams’ Sanskrit-English Dictionary]
17) [v.s. ...] (in [geometry]) a gnomon (for ascertaining the points of the compass), [RāmRās.]
18) Sāṃkhya (सांख्य):—mfn. ([from] saṃ-khyā) numeral, relating to number, [Horace H. Wilson]
19) relating to number (in gram. as expressed by the case-terminations etc.), [Patañjali]
20) rational, or discriminative, [Horace H. Wilson]
21) m. one who calculates or discriminates well, ([especially]) an adherent of the Sāṃkhya doctrine, [Cūlikā-upaniṣad; Mahābhārata] etc.
22) Name of a man, [Caraka]
23) [patronymic] of the Vedic Ṛṣi Atri, [Anukramaṇikā]
24) Name of Śiva, [Mahābhārata]
25) n. ([according to] to some also m.) Name of one of the three great divisions of Hindū philosophy (ascribed to the sage Kapila q.v., and so called either from ‘discriminating’, in general, or, more probably, from ‘reckoning up’ or ‘enumerating’ twenty-five Tattvas [See tattva] or true entities [twenty-three of which are evolved out of Prakṛti ‘the primordial Essence’ or ‘first-Producer’], viz. Buddhi, Ahaṃkāra, the five Tan-mātras, the five Mahā-bhūtas and Manas; the twenty-fifth being Puruṣa or Spirit [sometimes called Soul] which is neither a Producer nor Production [see vikāra], but wholly distinct from the twenty-four other Tattvas, and is multitudinous, each separate Puruṣa by its union with Prakṛti causing a separate creation out of Prakṛti, the object of the philosophy being to effect the final liberation of the Puruṣa or Spirit from the fetters caused by that creation; the Yoga q.v. branch of the Sāṃkhya recognizes a Supreme Spirit dominating each separate Puruṣa; the Tantras identify Prakṛti with the wives of the gods, [especially] with the wife of Śiva; the oldest systematic exposition of the S° seems to have been by an author called Pañca-śikha [the germ, however, being found in the Ṣaṣṭi-tantra, of which only scanty fragments are extant]; the original Sūtras were superseded by the S° of Īśvara-kṛṣṇa, the oldest manual on the S° system that has come down to us and probably written in the 5th century A.D., while the S°-sūtras or Ś° and Tattva-samāsa, ascribed to the sage Kapila, are now thought to belong to as late a date as the 14th or 15th century or perhaps a little later), [Śvetāśvatara-upaniṣad; Mahābhārata] etc., [Indian Wisdom, by Sir M. Monier-Williams 73 etc.; Religious Thought and Life in India]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Saṅkhya (सङ्ख्य):—(ṅkhyaṃ) 1. n. War, battle. 1. f. Number; reflection; intellect.
2) Sāṅkhya (साङ्ख्य):—[(ṅkhyaḥ-ṅkhyā-ṅkhyaṃ) m.] The Sāṃkhya philosophy. a. Numerical, logical.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York. p. 66.
The Sāṁkhya is the oldest school of Hindū Philosophy, for it is the first attempt to harmonize the philosophy of the Vedas through reason. The unique position of the Sāṁkhya in the history of thought is the fact that it expounds by careful reflection the first systematic account of the process of cosmic evolution which attempts to comprehend the universe as a sum total of twenty-five categories. This exposition is no mere metaphysical speculation, but is a purely logical account based on the scientific principles of conservation, transformation and dissipation of energy. The Sāṁkhya is held to be the most notable attempt in the realm of pure philosophy. - ↑
How to pronounce sankhya in English (1 out of 22). 2025년 8월 8일에 확인.
Sankhya Pronunciation Sanskrit साङ्ख्य Sāṅkhya Sāṃkhya. 2025년 8월 8일에 확인.
Sankhya Sutra Pronunciation Sanskrit सान्ख्यसूत्र sānkhyasūtra. 2025년 8월 8일에 확인.
Sankhya Karika Pronunciation Sanskrit साङ्ख्यकारिका sāṅkhyakārikā. 2025년 8월 8일에 확인.
How to say "samkhya"! (High Quality Voices). 2025년 8월 8일에 확인.
How to say "sankhya's"! (High Quality Voices). 2025년 8월 8일에 확인.
How to say "sankhya"! (High Quality Voices). 2025년 8월 8일에 확인. - ↑ Google tranaslation of Hindi सांख्य Sāṃkhya. 2025년 8월 8일에 확인.
- ↑ sankhya pronunciation in Sanskrit - Pronunciation by KrSaurav (Male from India). 2025년 8월 8일에 확인.
- ↑ https://en.wikipedia.org/wiki/Samkhya 2025년 8월 9일에 확인.
Samkhya or Sankhya (/ˈsɑːŋkjə/; Sanskrit: सांख्य, romanized: sāṃkhya) is a dualistic orthodox school of Hindu philosophy. - ↑ https://en.wikipedia.org/wiki/Samkhya 2025년 8월 9일에 확인.
Samkhya or Sankhya (/ˈsɑːŋkjə/; Sanskrit: सांख्य, romanized: sāṃkhya) is a dualistic orthodox school of Hindu philosophy. - ↑ "San·khya", 《American Heritage Dictionary of the English Language》, Fifth Edition (2011), p. 1554.
San·khya (säng′kyə) n. Hinduism A system of Hindu philosophy based on a dualism involving the ultimate principles of soul and potential matter. [Sanskrit sāṁkhya-, based on enumeration, Sankhya < saṁkhyā, enumeration : sam, together; see sandhi + khyāti, he tells.] - ↑ https://ko.wikipedia.org/wiki/샤크티 2025년 10월 23일에 확인.
샤크티(산스크리트어: शक्ति)는 신성(神聖)한 힘 또는 신성한 권능이라는 문맥에서 "할 수 있는" 또는 "능력이 있는"을 뜻하는 산스크리트어 "샥(Śak)"으로부터 유래한 낱말로, 힌두교에서 우주 전체를 관통하여 흐르고 있다고 여기는 우주의 활동적인 힘 또는 에너지를 지칭하는 낱말이다.[1] 서양에서는 흔히 단순히 에너지(Energy) 또는 파워(Power)라고 번역되기도 하는데, 보다 자세히는 "우주적 원초 에너지(Primordial cosmic energy)"라고 번역된다.[1]
샤크티는 철학적 측면에서는 우주의 여성적 창조력을 뜻하는 개념이며, 인격화 또는 의인화된 신으로서 신앙과 숭배의 대상이라는 종교적 측면에서는 마하데비 또는 아디파라 샤크티라고도 불린다. 힌두교의 가르침에 따르면, 샤크티는 물질 우주에서 여성체, 여성적 창조성, 여성적 풍부함 또는 여성의 생식력을 통해 가장 잘 드러난다.[2] 이런 면에서 샤크티는 한자로 성력(性力)이라고 번역되기도 한다. 샤크티는 또한 물질 우주의 남성체 속에도 존재하는데 여성체에 비할 때 잠재적이며 비현현된 형태로 존재한다.[2]
[1] Datta, Reema and Lowitz, Lisa (2005). 《Sacred Sanskrit Words》. Berkeley: Stonebridge Press. 111쪽
[2] Tiwari, Bri. Maya (2002). 《The Path of Practice: A Woman's Book of Ayurvedic Healing》. Motilal Banarsidass Press. 55쪽 - ↑ https://zh.wikipedia.org/zh-tw/夏克提 2025년 10월 23일에 확인.
夏克提（Shakti；天城文：शक्ति，IAST：Śakti，直譯：能量、能力、力量、努力、權力、強大的力量[1]），或譯沙克蒂、沙克提、鑠乞底、颯刻曇[2]等，被用以指稱多種印度次大陸的文化概念，其一般定義是宇宙創造、維持和毀滅的動態能量。它被認為是女性能量，因為女性生育現象被認為與基於能量的創造相似；缺乏能量，宇宙便不會有活動。它刺激濕婆（以意識為表現形式的被動能量）進行創造。半女神是有關概念的標誌性代表；該神同屬男性和女性，說明宇宙的創造、維持和毀滅都依賴兩種力量。[3]
夏克提也指這種能量的表現形式，即女神。有些女神體現其破壞性面向，如死亡、衰退和疾病，而其他女神則體現其創造力和吉祥力量面向，如自然、元素、音樂、藝術、舞蹈和繁榮。它可能被人格化為溫柔仁慈的雪山神女（濕婆的配偶），或迦梨（毀滅性邪惡的可怕力量），或難近母（征服威脅宇宙穩定力量的戰士）。女神崇拜者常將她們視為全能且至高無上的存在，與男神不相上下。[3]
[1] Williams, Monier. A Sanskrit-English Dictionary: Etymologically and philologically arranged with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European Languages By Monier Williams. Clarendon Press. 1872 [2024-08-06]. （原始內容存檔於2025-01-23） （英語）.
[2] 黃心川. 印度哲学史. 商務印書館. 1989: 487 [2024-08-06]. （原始內容存檔於2025-01-23） （中文）.
[3] Johnson, Jean. Shakti: The Power of the Feminine. Asia Society. [2024-08-06]. （原始內容存檔於2024-11-09）. - ↑ https://zh.wikipedia.org/zh-cn/夏克提 2025년 10월 23일에 확인.
夏克提（Shakti；天城文：शक्ति，IAST：Śakti，直译：能量、能力、力量、努力、权力、强大的力量[1]），或译沙克蒂、沙克提、铄乞底、飒刻昙[2]等，被用以指称多种印度次大陆的文化概念，其一般定义是宇宙创造、维持和毁灭的动态能量。它被认为是女性能量，因为女性生育现象被认为与基于能量的创造相似；缺乏能量，宇宙便不会有活动。它刺激湿婆（以意识为表现形式的被动能量）进行创造。半女神是有关概念的标志性代表；该神同属男性和女性，说明宇宙的创造、维持和毁灭都依赖两种力量。[3]
夏克提也指这种能量的表现形式，即女神。有些女神体现其破坏性面向，如死亡、衰退和疾病，而其他女神则体现其创造力和吉祥力量面向，如自然、元素、音乐、艺术、舞蹈和繁荣。它可能被人格化为温柔仁慈的雪山神女（湿婆的配偶），或迦梨（毁灭性邪恶的可怕力量），或难近母（征服威胁宇宙稳定力量的战士）。女神崇拜者常将她们视为全能且至高无上的存在，与男神不相上下。[3]
[1] Williams, Monier. A Sanskrit-English Dictionary: Etymologically and philologically arranged with special reference to Greek, Latin, Gothic, German, Anglo-Saxon, and other cognate Indo-European Languages By Monier Williams. Clarendon Press. 1872 [2024-08-06]. （原始内容存档于2025-01-23） （英语）.
[2] 黄心川. 印度哲学史. 商务印书馆. 1989: 487 [2024-08-06]. （原始内容存档于2025-01-23） （中文）.
[3] Johnson, Jean. Shakti: The Power of the Feminine. Asia Society. [2024-08-06]. （原始内容存档于2024-11-09）. - ↑ https://hanja.dict.naver.com/#/search?query=夏克提&range=letter 네이버 한자사전. 2025년 10월 23일에 확인.
夏 여름 하, 개오동나무 가
부수 夊(천천히걸을쇠발) 총 획수 10획
1. (여름 하) 2. 여름 3. 중국(中國), 한족(漢族)의 자칭(自稱)
𡔰(고자), 𡕾(고자), 夓(고자), 昰(고자), 𨂮(고자), 𠀼(동자), 𠌘(동자), 𠍺(동자), 𡕭(동자), 𡖃(동자), 𣋗(동자), 𤴞(동자), 𧈄(동자), 𩖳(동자)
克 이길 극
부수 儿(어진사람인발) 총 획수 7획
1. 이기다(고통이나 고난을 참고 견디어 내다) 2. 해내다, 이루다 3. 참고 견디다
𠅏(고자), 𡱀(고자), 𠅔(고자), 𠅡(고자), 𠧳(고자), 𠧹(고자), 𠧻(고자), 𡱠(동자), 𣳂(동자)
提 끌 제, 떼지어 날 시
부수 扌(재방변) 총 획수 12획
1. (끌 제) 2. 끌다, 이끌다 3. 끌어당기다 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=夏克提&op=translate 구글 번역 2025년 10월 23일에 확인.
Chinese (Traditional): 夏克提 Xià kè tí 샤크티
Chinese (Simplified): 夏克提 Xià kè tí 샤크티
English: Shakti
Korean: 샤크티 - ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Shakti 2025년 10월 23일에 확인.
Shakti (Devanagari: शक्ति, IAST: Śakti; lit. 'energy, ability, strength, effort, power, might, capability')[1] in Hinduism, is the "Universal Power" that underlies and sustains all existence. Conceived as feminine in essence, Shakti as devi refers to the personified energy or power of a male deity, often personified as the female consort of the given Hindu god.[2][3][4]
In Tantric Shaktism, Shakti is the foremost deity, akin to Brahman.[5][5] In Puranic Hinduism, Shiva and Shakti are the masculine and feminine principles that are complementary to each other. The male deity is purusha, pure consciousness, which creates the universe through the female creative energy of Shakti, which is prakriti, 'nature'.[6][7]
The term Shakta is used for the description of people associated with Shakti worship. The Shakta pithas are shrines, which are believed to be the sacred seats of Shakti.
Overview
Etymology
According to the Monier-Williams dictionary, the term Shakti (Śakti) is the sanskrit feminine word-meaning "energy, ability, strength, effort, power, might, capability"—thereby implying "capacity for" doing something, or "power over" anything.[1][8] Shakti is also considered a feminine noun of the linguistic term Sanskrit.[9] Though the term Shakti has broad implications, it mostly denotes "power or energy, which is feminine", and is also a name by which goddesses are referred to.[8][10]
[1] ^Monier-Williams, Monier. "Monier-Williams Sanskrit-English Dictionary". faculty.washington.edu. University of Washington. Archived from the original on 25 August 2017. Retrieved 8 October 2017..
[2] "Definition of SHAKTI".
[3] Jones, Constance; Ryan, James D. (2006). Encyclopedia of Hinduism. Infobase Publishing. ISBN 978-0-8160-7564-5.
[4] Chandra, Suresh (1998). Encyclopaedia of Hindu Gods and Goddesses. Sarup & Sons. ISBN 978-81-7625-039-9.
[5] Vanamali (2008). Shakti: Realm of the Divine Mother. Simon and Schuster. ISBN 9781594777851., p. "Brahman is static Shakti".
[6] Vanamali (2008). Shakti: Realm of the Divine Mother. Simon and Schuster. ISBN 9781594777851., p. "The Devi herself is both Shakti and Prakriti".
[7] EB (4 September 2024). "Shaktism". Encyclopedia Britannica..
[8] Foulston, Lynn (2008). "ŚAKTI". In Cush, Denise; Robinson, Catherine; York, Michael (eds.). Encyclopedia of Hinduism. UK, US, Canada: Routledge. doi:10.4324/9780203862032. ISBN 978-0-7007-1267-0., p. 725.
[9] Camphausen, Rufus C. (1999). The encyclopedia of sacred sexuality : from aphrodisiacs and ecstasy to yoni worship and zap-lam yoga. Inner Traditions. ISBN 978-0892817191., p. 205.
[10] Courtney, Sheleyah A. (2014). "Savitri, the Unshackled Shakti: Goddess Identification, Violence and the Limits of Cultural Subversion of Widows in Varanasi". South Asia: Journal of South Asian Studies. 37 (2). The University of Sydney: 268–280. doi:10.1080/00856401.2014.884987., p. 269. - ↑ https://www.youtube.com/watch?v=CMAcc1WL8ng Shakti Pronunciation Sanskrit शक्ति śakti. 2025년 10월 23일에 확인.
- ↑ https://www.howtopronounce.com/shakti Learn how to pronounce Shakti. 2025년 10월 23일에 확인.
- ↑ 가 나 https://www.merriam-webster.com/dictionary/Shakti Merriam-Webster Dictionary. 2025년 10월 23일에 확인.
Shakti
noun
Shak·ti ˈshäk-tē ˈsäk
variants or less commonly Sakti
- the dynamic energy of a Hindu god personified as his female consort
- the dynamic energy of a Hindu god personified as his female consort
- ↑ 운허, 《불교사전》, 禪那(선나) 항목
禪那(선나)
【범】 Dhyāna 6바라밀의 하나. 타연나(駄衍那)라고도 쓰며, 선(禪)이라 약칭. 정려(靜慮)ㆍ사유수(思惟修)ㆍ정(定)이라 번역. 진정한 이치를 사유(思惟)하고, 생각을 안정케 하여 산란치 않게 하는 작용. - ↑ https://zh.wikipedia.org/zh-tw/禪那 2025년 9월 2일에 확인.
禪那（梵語：ध्यान，dhyāna，巴利語：झान，jhāna），又譯為馱演那、馱衍那、第耶那、持訶那，佛教術語，意譯為思惟修[1]、念修[2]、禪定[1]、禪觀[3]、棄惡[4]、一心[5]、功德叢林[1]、靜慮[6]，在《大毘婆沙論》中，專指四種色界定。修行進入四種禪那的方法，為奢摩他與毘鉢舍那即止觀。
音義
「禪那」這個詞源出婆羅門教《梨俱吠陀》，有心一境性含義的「禪那」出現於《奧義書》中，在後世的《瑜伽經》八支瑜伽中為第七支。「禪那」廣泛用於沙門傳統各教派，在佛教中，為「三無漏學」與六度之一。
作為名詞的梵語禪那一詞由動詞詞形dhyā（√dhyai / dhī 觀看、冥想）與後綴-ana-組成[7]。根據《俱舍論》及其註釋的解釋，地 dhī是字界（梵語文法中動詞之語根），振多 cinta，翻作審慮、思惟，是字緣（附於字界上使語體發生變化之助緣），「審慮」義中置地（dhī）界，故名為禪那（dhyāna）[8]。《清淨道論》除了審慮所緣，另說禪那有燃燒障礙之義，其梵語詞根為√kṣi 破壞、摧毀[9][7]。
禪那與定，在日常用語中或被視為同義詞，但禪那的範圍窄而定的範圍寬[10]，禪那專指能依之見道證沙門果的色界四種定，若依欲界諸定僅能「正觀」，若依無色界諸定僅能「斷結」，依色界諸定方兼具能正觀與能斷結[11]。
漢傳佛教概念禪，和禪定的禪，皆源自於禪那的簡稱，但隨著發展，逐漸形成一個獨特的脫離思想體系，離一切文字相的方式，並開創了禪宗。
[1] 智顗 《釋禪波羅蜜次第法門》卷第一：「禪是外國之言，此間翻則不定，今略出三翻。一、摩訶衍論中翻「禪」，秦言思惟修。二、舉例往翻，如檀波羅蜜此言「布施度」。禪波羅蜜此言「定度」，故知用「定」以翻禪。三、阿毘曇中，用「功德叢林」以翻禪。」
慧遠《大乘義章》卷第十三：「思惟修者，從因立稱，於定境界審意籌慮，名曰思惟。思心漸進說為修習，從剋定名思惟修寂。亦可此言，當體為名，禪定之心正取所緣，名曰思惟。思心增進說為修習。功德叢林者，從果為名。智慧神通四無量等是其功德，眾德積聚說為叢林。定能生之，因從果目，是故說為功德叢林。」
[2] 《貞元新定釋教目錄》卷第十：第耶那(隋云念修舊為禪那及持訶那並訛僻也)
[3] 《大堅固婆羅門緣起經》卷下：「於夏四月，寂止一處，修悲禪觀」（《Mahāgovindasutta》：「vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ」 「for the four months of the rainy season and practice the absorption on compassion」）
太虛. 中國佛學的特質在禪 (PDF). 所以，禪那雖可名定，而定中有觀、有慧，方為禪那之特義，故禪那亦云禪觀。
[4] 《菩薩內習六波羅蜜經》：「檀為布施，尸為持戒，羼為忍辱，惟逮為精進，禪為棄惡，般若為黠慧」
《禪門章》：「以外方便去蓋除欲，淨諸遮障，故名棄惡。以內方便增長善根，是名功德藂林。」
[5] 《生經》：「布施持戒，忍辱精進，一心智慧」
《修行本起經》卷上：「學佛意，行六度無極——布施、持戒、忍辱、精進、一心、智慧」
[6] 定賓《四分律疏飾宗義記》卷第七本：「俱舍云。依何義故立靜慮名。答云。由此寂靜能審慮故。審慮即是實了知義。述曰。定體寂靜。慧復審慮。由定及慧。名為靜慮。梵本云振多（梵語：cinta）。此云審慮。即為字緣也。梵云地（梵語：dhī）。即是字界也。此謂振多字緣之中。若置地為字界相助。名為駄演那。此云靜慮也。」
[7] 周春陽. 禪那的語義與語意 ——以阿含經為中心.
[8] 5 月 12 日之補充講義 (PDF).
[9] 《清淨道論》卷4：「因為思惟所緣（arammaṇūpanijjhānato）或燒盡其敵對（paccanīka-jhāpanato）的（五蓋）故為「禪」」[1] 또는 「所緣之思惟故，又反對〔之五蓋〕燒盡故為禪」[2]
[10] 《瑜伽師地論·本地分·三摩呬多地》卷第十一：「若略說三摩呬多地，當知由總標故，安立故，作意差別故，相差別故，略攝諸經宗要等故。云何總標？謂：此地中，略有四種，一者、靜慮，二者、解脫，三者、等持，四者、等至。- 靜慮者，謂：四靜慮。……
- 解脫者，謂：八解脫。……
- 等持者，謂：三三摩地，一、空，二、無願，三、無相。復有三種，謂：有尋有伺，無尋唯伺，無尋無伺。復有三種，謂：小、大、無量。復有二種，謂：一分修，具分修。復有三種，謂：喜俱行，樂俱行，捨俱行。復有四種：謂：四修定。復有五種，謂：五聖智三摩地。復有五種，謂：聖五支三摩地。復有有因有具聖正三摩地。復有金剛喻三摩地。復有有學、無學、非學非無學等三摩地。
- 等至者，謂：五現見三摩鉢底，八勝處三摩鉢底，十遍處三摩鉢底，四無色三摩鉢底，無想三摩鉢底，滅盡定等三摩鉢底。
云何安立？謂：唯此等，名等引地，非於欲界，心一境性，由此定等，無悔、歡喜、安樂所引，欲界不爾，非欲界中於法全無審正、觀察。」
《中阿含經·王相應品·三十喻經》卷第十五：「比丘、比丘尼，以三定為華鬘，空、無願、無相，舍梨子！若比丘、比丘尼，成就三定為華鬘者，便能捨惡，修習於善。」
《中阿含經·晡利多品·大拘絺羅經》卷第五十八：「尊者舍黎子，……復問曰：賢者拘絺羅！空、無願、無相，此三法異義、異文耶？為一義、異文耶？尊者大拘絺羅答曰：空、無願、無相，此三法，異義、異文。」
《大毘婆沙論》卷第一百四：「有三三摩地，謂：空、無願、無相。然三摩地，或應說一，謂：心所中，大地法內，名三摩地；又、五根中，名定根；五力中，名定力；七覺支中，名定覺支；八道支中，名正定。或應說二，謂：有漏、無漏三摩地，或繫縛、解脫，或繫、不繫三摩地。或應說三，謂：此所說。或應說四，謂：三界繫及不繫。或應說五，謂：三界繫及學、無學。廣說乃至，若以相續、剎那分別，則有無量三摩地。
問：若爾，世尊何故增一減無量等，建立三種三摩地耶？答：由三緣故，唯建立三，一、對治故，二、期心故，三、所緣故。對治故者，謂：空三摩地，是有身見近對治故。……期心故者，謂：無願三摩地，諸修行者期心，不願三有法故。……所緣故者，謂：無相三摩地，此定所緣，離十相故，謂：離色、聲、香、味、觸、及女、男、三有為相。復次、蘊名為相，此定所緣，離諸蘊相，故名無相。復次、世名為相，前、後名相，上、中、下等名相，此定所緣，離世等相，故名無相。……
問：何故名三摩地？三摩地是何義耶？答：- 由三緣故，名三摩地，一、平等故，二、攝持故，三、相似相續故。平等故者，謂：無始來，煩惱、惡行、邪見、顛倒，令心、心所，偏曲而轉，由此定力，令心、心所，於境正直，平等而轉故，名三摩地。攝持故者，謂：無始來，心、心所法，於境馳散，由此定力，方便攝持，令住一境故，名三摩地。相似相續故者，謂：無始來，心、心所法，善、染、無記，異類相續，由此定力，前後一類，唯善相續故，名三摩地。
- 復次、由三緣故，名三摩地，謂：住一境故，相續住故，正審慮故。
- 復次、由三緣故，名三摩地，謂：能持身、令平等故，攝諸善法、令不散故，能令善心平等轉故。
- 復次、由三緣故，名三摩地，謂：於所緣、恒不捨故，任持種種勝善法故，令奢摩他、毘鉢舍那住一所緣、平等轉故。
- 尊者世友作如是說：何故名三摩地？攝持多種善心、心所，令於一境，平等相續故，名等持。復作是說：能持平等故，名等持；如能持嬰兒故，名持嬰兒者，能持水故，名持水者，能持枰故，名持枰者；此亦如是，能持種種勝平等法故，名等持。
- 大德（覺天）說曰：即此等持，亦名等至，此復多種，謂：善法等至，不善法等至，無記法等至，九次第等至，兩兩交會，亦名等至。於此義中，唯說能持善心、心所，令其相續平等而轉故，名等持；不善、無記等，非此所說。」
[11] 《大毘婆沙論》卷第八十：「問：此四靜慮自性云何？答：各以自地五蘊為自性，是名靜慮自性、我、物、自體、相、分、本性。已說自性，所以今當說，問：何故名靜慮？……
- 有作是說：以能斷結故，名靜慮。問：諸無色定，亦能斷結，應名靜慮？答：若定能斷不善、無記二種結者，名為靜慮。諸無色定，唯斷無記，非不善故，不名靜慮。……
- 復有說者：以能正觀故，名靜慮。問：若爾，欲界有三摩地，亦能正觀，應名靜慮？答：若能正觀，亦能斷結，名為靜慮。欲界三摩地，雖有能正觀，而不能斷結故，不名靜慮。……
- 如是說者：要具二義，方名靜慮，謂：能斷結，及能正觀。欲界三摩地，雖能正觀，而不能斷結；諸無色定，雖能斷結，而不能正觀故，非靜慮。復次、若能遍觀，遍斷結者，名為靜慮。欲界三摩地，雖能遍觀，而不能遍斷結；諸無色定，二義俱無故，非靜慮。復次、若能靜息一切煩惱，及能思慮一切所緣，名為靜慮。欲界三摩地，雖能思慮一切所緣，不能靜息一切煩惱；諸無色定，兩義都無故，非靜慮。復次、諸無色定，有靜無慮；欲界三摩地，有慮無靜；色定俱有，故名靜慮。靜謂等引，慮謂遍觀，故名靜慮。」
- ↑ https://zh.wikipedia.org/zh-cn/禪那 2025년 9월 3일에 확인.
禅那（梵语：ध्यान，dhyāna，巴利语：झान，jhāna），又译为驮演那、驮衍那、第耶那、持诃那，佛教术语，意译为思惟修[1]、念修[2]、禅定[1]、禅观[3]、弃恶[4]、一心[5]、功德丛林[1]、静虑[6]，在《大毘婆沙论》中，专指四种色界定。修行进入四种禅那的方法，为奢摩他与毘钵舍那即止观。
音义
「禅那」这个词源出婆罗门教《梨俱吠陀》，有心一境性含义的「禅那」出现于《奥义书》中，在后世的《瑜伽经》八支瑜伽中为第七支。「禅那」广泛用于沙门传统各教派，在佛教中，为「三无漏学」与六度之一。
作为名词的梵语禅那一词由动词词形dhyā（√dhyai / dhī 观看、冥想）与后缀-ana-组成[7]。根据《俱舍论》及其注释的解释，地 dhī是字界（梵语文法中动词之语根），振多 cinta，翻作审虑、思惟，是字缘（附于字界上使语体发生变化之助缘），「审虑」义中置地（dhī）界，故名为禅那（dhyāna）[8]。《清净道论》除了审虑所缘，另说禅那有燃烧障碍之义，其梵语词根为√kṣi 破坏、摧毁[9][7]。
禅那与定，在日常用语中或被视为同义词，但禅那的范围窄而定的范围宽[10]，禅那专指能依之见道证沙门果的色界四种定，若依欲界诸定仅能「正观」，若依无色界诸定仅能「断结」，依色界诸定方兼具能正观与能断结[11]。
汉传佛教概念禅，和禅定的禅，皆源自于禅那的简称，但随著发展，逐渐形成一个独特的脱离思想体系，离一切文字相的方式，并开创了禅宗。
[1] 智𫖮 《释禅波罗蜜次第法门》卷第一：「禅是外国之言，此间翻则不定，今略出三翻。一、摩诃衍论中翻「禅」，秦言思惟修。二、举例往翻，如檀波罗蜜此言「布施度」。禅波罗蜜此言「定度」，故知用「定」以翻禅。三、阿毘昙中，用「功德丛林」以翻禅。」
慧远《大乘义章》卷第十三：「思惟修者，从因立称，于定境界审意筹虑，名曰思惟。思心渐进说为修习，从克定名思惟修寂。亦可此言，当体为名，禅定之心正取所缘，名曰思惟。思心增进说为修习。功德丛林者，从果为名。智慧神通四无量等是其功德，众德积聚说为丛林。定能生之，因从果目，是故说为功德丛林。」
[2] 《贞元新定释教目录》卷第十：第耶那(隋云念修旧为禅那及持诃那并讹僻也)
[3] 《大坚固婆罗门缘起经》卷下：「于夏四月，寂止一处，修悲禅观」（《Mahāgovindasutta》：「vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ」 「for the four months of the rainy season and practice the absorption on compassion」）
太虚. 中国佛学的特质在禅 (PDF). 所以，禅那虽可名定，而定中有观、有慧，方为禅那之特义，故禅那亦云禅观。
[4] 《菩萨内习六波罗蜜经》：「檀为布施，尸为持戒，羼为忍辱，惟逮为精进，禅为弃恶，般若为黠慧」
《禅门章》：「以外方便去盖除欲，净诸遮障，故名弃恶。以内方便增长善根，是名功德藂林。」
[5] 《生经》：「布施持戒，忍辱精进，一心智慧」
《修行本起经》卷上：「学佛意，行六度无极——布施、持戒、忍辱、精进、一心、智慧」
[6] 定宾《四分律疏饰宗义记》卷第七本：「俱舍云。依何义故立静虑名。答云。由此寂静能审虑故。审虑即是实了知义。述曰。定体寂静。慧复审虑。由定及慧。名为静虑。梵本云振多（梵语：cinta）。此云审虑。即为字缘也。梵云地（梵语：dhī）。即是字界也。此谓振多字缘之中。若置地为字界相助。名为駄演那。此云静虑也。」
[7] 周春阳. 禅那的语义与语意 ——以阿含经为中心.
[8] 5 月 12 日之补充讲义 (PDF).
[9] 《清净道论》卷4：「因为思惟所缘（arammaṇūpanijjhānato）或烧尽其敌对（paccanīka-jhāpanato）的（五盖）故为「禅」」[3] 또는 「所缘之思惟故，又反对〔之五盖〕烧尽故为禅」[4]
[10] 《瑜伽师地论·本地分·三摩呬多地》卷第十一：「若略说三摩呬多地，当知由总标故，安立故，作意差别故，相差别故，略摄诸经宗要等故。云何总标？谓：此地中，略有四种，一者、静虑，二者、解脱，三者、等持，四者、等至。- 静虑者，谓：四静虑。……
- 解脱者，谓：八解脱。……
- 等持者，谓：三三摩地，一、空，二、无愿，三、无相。复有三种，谓：有寻有伺，无寻唯伺，无寻无伺。复有三种，谓：小、大、无量。复有二种，谓：一分修，具分修。复有三种，谓：喜俱行，乐俱行，舍俱行。复有四种：谓：四修定。复有五种，谓：五圣智三摩地。复有五种，谓：圣五支三摩地。复有有因有具圣正三摩地。复有金刚喻三摩地。复有有学、无学、非学非无学等三摩地。
- 等至者，谓：五现见三摩钵底，八胜处三摩钵底，十遍处三摩钵底，四无色三摩钵底，无想三摩钵底，灭尽定等三摩钵底。
《中阿含经·王相应品·三十喻经》卷第十五：「比丘、比丘尼，以三定为华鬘，空、无愿、无相，舍梨子！若比丘、比丘尼，成就三定为华鬘者，便能舍恶，修习于善。」
《中阿含经·晡利多品·大拘𫄨罗经》卷第五十八：「尊者舍黎子，……复问曰：贤者拘𫄨罗！空、无愿、无相，此三法异义、异文耶？为一义、异文耶？尊者大拘𫄨罗答曰：空、无愿、无相，此三法，异义、异文。」
《大毘婆沙论》卷第一百四：「有三三摩地，谓：空、无愿、无相。然三摩地，或应说一，谓：心所中，大地法内，名三摩地；又、五根中，名定根；五力中，名定力；七觉支中，名定觉支；八道支中，名正定。或应说二，谓：有漏、无漏三摩地，或系缚、解脱，或系、不系三摩地。或应说三，谓：此所说。或应说四，谓：三界系及不系。或应说五，谓：三界系及学、无学。广说乃至，若以相续、刹那分别，则有无量三摩地。
问：若尔，世尊何故增一减无量等，建立三种三摩地耶？答：由三缘故，唯建立三，一、对治故，二、期心故，三、所缘故。对治故者，谓：空三摩地，是有身见近对治故。……期心故者，谓：无愿三摩地，诸修行者期心，不愿三有法故。……所缘故者，谓：无相三摩地，此定所缘，离十相故，谓：离色、声、香、味、触、及女、男、三有为相。复次、蕴名为相，此定所缘，离诸蕴相，故名无相。复次、世名为相，前、后名相，上、中、下等名相，此定所缘，离世等相，故名无相。……
问：何故名三摩地？三摩地是何义耶？答：- 由三缘故，名三摩地，一、平等故，二、摄持故，三、相似相续故。平等故者，谓：无始来，烦恼、恶行、邪见、颠倒，令心、心所，偏曲而转，由此定力，令心、心所，于境正直，平等而转故，名三摩地。摄持故者，谓：无始来，心、心所法，于境驰散，由此定力，方便摄持，令住一境故，名三摩地。相似相续故者，谓：无始来，心、心所法，善、染、无记，异类相续，由此定力，前后一类，唯善相续故，名三摩地。
- 复次、由三缘故，名三摩地，谓：住一境故，相续住故，正审虑故。
- 复次、由三缘故，名三摩地，谓：能持身、令平等故，摄诸善法、令不散故，能令善心平等转故。
- 复次、由三缘故，名三摩地，谓：于所缘、恒不舍故，任持种种胜善法故，令奢摩他、毘钵舍那住一所缘、平等转故。
- 尊者世友作如是说：何故名三摩地？摄持多种善心、心所，令于一境，平等相续故，名等持。复作是说：能持平等故，名等持；如能持婴儿故，名持婴儿者，能持水故，名持水者，能持枰故，名持枰者；此亦如是，能持种种胜平等法故，名等持。
- 大德（觉天）说曰：即此等持，亦名等至，此复多种，谓：善法等至，不善法等至，无记法等至，九次第等至，两两交会，亦名等至。于此义中，唯说能持善心、心所，令其相续平等而转故，名等持；不善、无记等，非此所说。」
[11] 《大毘婆沙论》卷第八十：「问：此四静虑自性云何？答：各以自地五蕴为自性，是名静虑自性、我、物、自体、相、分、本性。已说自性，所以今当说，问：何故名静虑？……
- 有作是说：以能断结故，名静虑。问：诸无色定，亦能断结，应名静虑？答：若定能断不善、无记二种结者，名为静虑。诸无色定，唯断无记，非不善故，不名静虑。……
- 复有说者：以能正观故，名静虑。问：若尔，欲界有三摩地，亦能正观，应名静虑？答：若能正观，亦能断结，名为静虑。欲界三摩地，虽有能正观，而不能断结故，不名静虑。……
- 如是说者：要具二义，方名静虑，谓：能断结，及能正观。欲界三摩地，虽能正观，而不能断结；诸无色定，虽能断结，而不能正观故，非静虑。复次、若能遍观，遍断结者，名为静虑。欲界三摩地，虽能遍观，而不能遍断结；诸无色定，二义俱无故，非静虑。复次、若能静息一切烦恼，及能思虑一切所缘，名为静虑。欲界三摩地，虽能思虑一切所缘，不能静息一切烦恼；诸无色定，两义都无故，非静虑。复次、诸无色定，有静无虑；欲界三摩地，有虑无静；色定俱有，故名静虑。静谓等引，虑谓遍观，故名静虑。」
- ↑ https://hanja.dict.naver.com/#/entry/ccko/9124bff35ced471cb77673d25b4916d1 네이버 한자사전. 2025년 9월 5일에 확인.
禪那(불교) 선나
禪 선 선 那 어찌 나
1. 마음을 한곳에 모아 고요히 생각하는 일. - ↑ https://zh.dict.naver.com/#/search?query=禅那 네이버 중국어사전. 2025년 9월 5일에 확인.
禅那 [ chánnà ]
명사 음역어 불교 선나. 디야나(범 dhyâna). 참선하여 무념무상(無念無想)의 삼매경(三昧境)에 드는 일. - ↑ https://hanja.dict.naver.com/#/search?query=禪法&range=all 네이버 한자사전. 2025년 9월 3일에 확인.
禪法 선법
참선(參禪)하는 법(法).
禪 선 선/물려줄 선
1. 선, 좌선(坐禪) 2. 봉선(封禪: 산천에 제사 지내던 일) 3. 선종(禪宗)
法 법 법
1. 법(法), 법률(法律) 2. 방법(方法) 3. 예법(禮法: 예의로써 지켜야 할 규범) - ↑ https://zh.dict.naver.com/#/search?query=禪法 네이버 중국어사전. 2025년 9월 3일에 확인.
禅法
명사 불교 선의 가르침. 불법.
[ chánfǎ ]
고려대 중한사전 - ↑ 가 나 다 https://en.wikipedia.org/wiki/Dhyana_in_Hinduism 2025년 8월 31일에 확인.
Dhyāna (Sanskrit: ध्यान) in Hinduism means meditation[1] and contemplation. Dhyana is taken up in Yoga practices, and is a means to samadhi and self-knowledge.[2]
. . .
Etymology and meaning
Dhyāna (Sanskrit: ध्यान, Pali: झान) means "contemplation, reflection" and "profound, abstract meditation".[15]
The root of the word is dhi, which, in the earliest layer of Vedic texts, refers to "imaginative vision" and is associated with goddess Saraswati, who possesses powers of knowledge, wisdom, and poetic eloquence.[7][16] This term developed into the variant dhya- and dhyana, or "meditation".[7]
Thomas Berry states that dhyana is "sustained attention" and the "application of mind to the chosen point of concentration".[17] Dhyana is contemplating, reflecting on whatever dharana has focused on.[18] If in the sixth limb of yoga one is concentrating on a personal deity, dhyana is its contemplation. If the concentration was on one object, Dhyana is nonjudgmental, non-presumptuous observation of that object.[19] If the focus is on a concept or idea, dhyana is contemplating it in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.[20][21][22]
[1] Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, pp.283-284. ISBN 9780816075645
[2] Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, p.283. ISBN 9780816075645
[7] William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, ISBN 978-0791435809, pages 171-177, 222
[11] Frits Staal (2009), Discovering the Vedas: Origins, Mantras, Rituals, Insights, Penguin, ISBN 978-0143099864, pages 182-184 [15] dhyAna, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
[16] Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-301
[17] Thomas Berry (1992), Religions of India: Hinduism, Yoga, Buddhism, Columbia University Press, ISBN 978-0231107815, page 101
[18] Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-290
[19] Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, ISBN 978-1930485204, pages 151-159
[20] GN Jha (Translator)(1907), The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3; Harvard University Archives, pages 94-95
[21] K Ramakrishna Rao (2005), Consciousness Studies: Cross-Cultural Perspectives, McFarland, ISBN 978-0786422784, page 315
[22] TR Anantharaman (1996), Ancient Yoga and Modern Science, PHISPC monograph, Volume 14, Issue 7, ISBN 978-8121507523, pages 44-45
[web1] George Feuerstein, Nididhyasitavyah - the deep pondering of self (atman), whereupon the Self (Brahman) become known - ↑ 가 나 https://en.wikipedia.org/wiki/Dhyana_in_Buddhism 2025년 8월 31일에 확인.
In the oldest texts of Buddhism, dhyāna (Sanskrit: ध्यान) or jhāna (Pāli) is a component of the training of the mind (bhāvanā), commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions and "burn up" the defilements, leading to a "state of perfect equanimity and awareness (upekkhā-sati-parisuddhi)."[1] Dhyāna may have been the core practice of pre-sectarian Buddhism, in combination with several related practices which together lead to perfected mindfulness and detachment.[2][3][4]
In the later commentarial tradition, which has survived in present-day Theravāda, dhyāna is equated with "concentration", a state of one-pointed absorption in which there is a diminished awareness of the surroundings. In the contemporary Theravāda-based Vipassana movement, this absorbed state of mind is regarded as unnecessary and even non-beneficial for the first stage of awakening, which has to be reached by mindfulness of the body and vipassanā (insight into impermanence). Since the 1980s, scholars and practitioners have started to question these positions, arguing for a more comprehensive and integrated understanding and approach, based on the oldest descriptions of dhyāna in the suttas.[5][6][7][8]
In Buddhist traditions of Chán and Zen (the names of which are, respectively, the Chinese and Japanese pronunciations of dhyāna), as in Theravada and Tiantai, anapanasati (mindfulness of breathing), which is transmitted in the Buddhist tradition as a means to develop dhyana, is a central practice. In the Chan/Zen-tradition this practice is ultimately based on Sarvastivāda meditation techniques transmitted since the beginning of the Common Era.
Etymology
Dhyāna, Pali jhana, from Proto-Indo-European root *√dheie-, "to see, to look", "to show".[9][10] Developed into Sanskrit root √dhī and n. dhī,[10] which in the earliest layer of text of the Vedas refers to "imaginative vision" and associated with goddess Saraswati with powers of knowledge, wisdom and poetic eloquence.[11][12] This term developed into the variant √dhyā, "to contemplate, meditate, think",[13][10] from which dhyāna is derived.[11]
According to Buddhaghosa (5th century CE Theravāda exegete), the term jhāna (Skt. dhyāna) is derived from the verb jhayati, "to think or meditate", while the verb jhapeti, "to burn up", explicates its function, namely burning up opposing states, burning up or destroying "the mental defilements preventing [...] the development of serenity and insight."[14][note 1]
Commonly translated as meditation, and often equated with "concentration", though meditation may refer to a wider scale of exercises for bhāvanā, development. Dhyāna can also mean "attention, thought, reflection".[17]
Zoroastrianism in Persia, which has Indo-Iranian linguistic and cultural roots, developed the related practice of daena.
[1] Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL, p. 5.
[2] Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL
[3] Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publ.
[4] Gethin, Rupert (1992), The Buddhist Path to Awakening, OneWorld Publications
[5] Rose, Kenneth (2016), Yoga, Meditation, and Mysticism: Contemplative Universals and Meditative Landmarks, Bloomsbury
[6] Shankman, Richard (2008), The Experience of Samadhi: An In-depth Exploration of Buddhist Meditation, Shambhala
[7] Polak, Grzegorz (2011), Reexamining Jhana: Towards a Critical Reconstruction of Early Buddhist Soteriology, UMCS
[8] Arbel, Keren (2017). Early Buddhist meditation : the four jhânas as the actualization of insight. London: Routledge. ISBN 978-1-317-38399-4.
[9] Online Etymology Dictionary, Zen (n.)
[10] Jayarava, Nāmapada: a guide to names in the Triratna Buddhist Order
[11] William Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, ISBN 978-0791435809, pages 171-177, 222
[12] Jan Gonda (1963), The Vision of Vedic Poets, Walter de Gruyter, ISBN 978-3110153156, pages 289-301
[13] George Feuerstein, Yoga and Meditation (Dhyana)
[14] Henepola Gunaratana, The Jhanas in Theravada Buddhist Meditation
[15] Bronkhorst, Johannes (1993), The Two Traditions Of Meditation In Ancient India, Motilal Banarsidass Publ, p. 62.
[16] Wynne, Alexander (2007), The Origin of Buddhist Meditation, Routledge
[17] Sanskrit Dictionary for Spoken Sanskrit, dhyana
[18] Shankman, Richard (2008), The Experience of Samadhi: An In-depth Exploration of Buddhist Meditation, Shambhala
[19] Mahācattārīsakasutta
[20] Analayo, Early Buddhist Meditation Studies, p.69-70, 80 - ↑ 가 나 다 https://www.wisdomlib.org/definition/dhyana
https://sanskritdictionary.com/dhyāna/111686/1
https://sanskritdictionary.com/scans/monierwilliams/mw0521.jpg
2025년 9월 3일에 확인.
Dhyana, Dhyāna, Dhyānā: 49 definitions
Dhyana means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi.
. . .
1) Dhyāna (ध्यान):—[from dhyai] n. meditation, thought, reflection, ([especially]) profound and abstract religious meditation, (nam āpad, ā-√sthā or naṃ-√gam, to indulge in religious meditation), [Chāndogya-upaniṣad; Manu-smṛti; Mahābhārata; Kāvya literature] etc. (with Buddhists divided into 4 stages, [Monier-Williams’ Buddhism 209; Dharmasaṃgraha lxxii]; but also into 3 [ib. cix])
2) [v.s. ...] mental representation of the personal attributes of a deity, [Horace H. Wilson]
3) [v.s. ...] insensibility, dulness, [Bhāvaprakāśa]
4) [v.s. ...] m. Name of a [particular] personification, [Maitrāyaṇī-saṃhitā]
5) [v.s. ...] of the 11th day of the light half in Brahma’s month, [Purāṇa]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ https://www.youtube.com/watch?v=eh97N8IOXPs&ab_channel=Sanskrit-PronunciationofSanskritWords Dhyana ध्यान dhyāna Sanskrit Pronunciation. 2025년 9월 5일에 확인.
- ↑ https://forvo.com/search/dhy%C4%81na/sa/ Pronunciations for dhyāna in Sanskrit (from Dhyana to Dhyana). 2025년 9월 5일에 확인.
- ↑ 가 나 다 https://www.howtopronounce.com/hindi/dhyana Learn how to pronounce Dhyana. 2025년 9월 5일에 확인.
- ↑ 가 나 다 https://www.howtopronounce.com/dhyana Learn how to pronounce Dhyana. 2025년 9월 5일에 확인.
- ↑ 가 나 다 https://www.youtube.com/watch?v=QT8vyEsD5iI Bhashya भाष्य bhāṣya Sanskrit Pronunciation. 2025년 8월 11일에 확인.
- ↑ https://en.wikipedia.org/wiki/Bhashya 2025년 8월 11일에 확인.
Bhashya (Sanskrit: भाष्य, Bhāṣya) is a "commentary" or "exposition" of any primary or secondary text in ancient or medieval Indian literature. Common in Sanskrit literature, Bhashyas are also found in other Indian languages such as Tamil. Bhashyas are found in various fields, ranging from the Upanishads to the Sutras of Hindu schools of philosophy, from ancient medicine to music. - ↑ 가 나 다 라 마 https://www.zgbk.com/ecph/words?SiteID=1&ID=135426 《中国大百科全书》第三版网络版의《数论颂》항목(중국어 간체). 2025년 8월 22일에 확인.
《数论颂》
条目作者: 姚卫群
最后更新 2023-03-29
古印度哲学中数论派的主要文献，作者自在黑。
原语种名称: Sāṃkhya-kārikā
著者: 自在黑
此颂出现的年代不是很早，约在4世纪形成。但由于早期的印度数论派的完整经典都已佚失，因而人们通常将其视为现存古代数论派的最重要文献，与其他派别中的根本经典的地位相当。《数论颂》提出了数论派的基本哲学体系“二元二十五谛”，认为世间事物或人生现象来自两个根本实体——物质性的“自性”和精神性的“神我”。自性在被神我作用（观照）后生出了“觉”。觉生出“我慢”。我慢一方面生出“十一根”（眼、耳、鼻、舌、皮、发声器官、手、足、排泄器官、生殖器官、心），另一方面生出“五唯”（香、味、色、触、声），五唯又生“五大”（地、水、火、风、空）。这些构成了轮回世界的各种现象。轮回世界中充满了痛苦。这痛苦主要有三种，即依内苦（生理或心理方面的苦，它由身体内部的原因引起）、依外苦（由外部的动物或物体引起的痛苦）和依天苦（由天气或天上的自然现象的变化引起的痛苦）。《数论颂》认为，当人认识或辨别出了事物形成的本来面目时，各种事物回归自性。自性和神我各自独存，人就能跳出轮回，获得解脱。
《数论颂》在印度古代的注释主要有5个：《金七十论》（6世纪由真谛译为汉文，作者不详）、《道理之光》（Yuktidipikā，约6世纪出现，作者不详）、《乔荼波陀注》（Gauḍapāda-bhāṣya，约7～8世纪出现）、《摩特罗评注》（Māthara-vŗtti，8世纪左右出现）、《明谛论》（Tattva-kaumudi，9世纪婆察斯巴蒂·弥尸罗所作）。
《数论颂》及其注释是数论派的主要文献，在古印度有重要影响。此颂的注释之一《金七十论》，在中国古代译成汉文后被收入佛教的大藏经，很受中国佛教徒重视。在中国近现代，学术界有研究《数论颂》及其思想的论文。有关数论派的著作通常都把此颂作为现存论述数论派思想的最基础资料。《数论颂》及其注释是数论派的主要文献，在古印度有重要影响。此颂的注释之一《金七十论》，在中国古代译成汉文后被收入佛教的大藏经，很受中国佛教徒重视。在中国近现代，学术界有研究《数论颂》及其思想的论文。有关数论派的著作通常都把此颂作为现存论述数论派思想的最基础资料。 - ↑ 가 나 楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第七章 數論派的歷史與哲學
第一節 數論派的歷史
. . .
傳說，迦毘羅（劫比羅，Kapila, 350～250 B.C.）是這個教派的創始人；窺基，《成唯識論述記》卷1─末，曾說：「謂有外道，名劫比羅，……此云黃赤；鬚髮面色並黃赤故。……時號黃赤色仙人。」[註11]迦毘羅寫有《數論經》(Sāṅkhya-sūtra)和《數論聖教經》(Sāṅkhya-pravacana-sūtra)，因此，這個教派有時又稱為「數論聖教」(Sāṅkhya-pravacana)。（前面窺基所說的《數論》，可能是指迦毘羅所寫的這兩部經典。）
迦毘羅的弟子是阿修利(Āsuri)；阿修利的弟子則是般尸訶(Pañcaśikha, 150～50 B.C.)。然後數傳而到自在黑(Īśvara-kṛṣṇa, A.D. 400～500)。陳．真諦譯的數論派著作──《金七十論》，卷下，即說：「是智者從迦毘羅至阿修利，阿修利傳與般尸訶，般尸訶傳與褐伽，褐伽傳與優樓佉(Ulūka)，優樓佉（傳）與跋婆利，跋婆利（傳與）自在黑。」[註12]其中，最後的自在黑著有《數論偈》(Sāṅkhya-kārikā)；《金七十論》即是《數論偈》的注釋之一[註13]。另外，佛教文獻當中還提到了一個數論派的重要人物──雨眾（伐里沙，Vārṣagaṇya, A.D. 250～350），他所領導的徒眾，即是佛教文獻中所謂的「雨眾外道」。窺基，《成唯識論述記》卷1─末，即說：「其後（迦毘羅）弟子之中上首……名伐里沙，此翻為『雨』，雨時生故，即以為名。其雨徒黨，名雨眾外道。」[註14]
[註11]：引見《大正藏》卷43，頁252，上。
[註12]：引見前書，卷54，頁1262，中。
[註13]：依照高麗本《大藏經》的原注，現存中譯本《金七十論》，乃「依摩吒羅註(Māṭhara-vṛtti)」。（參見《大正藏》卷54，頁1245，注釋1。）亦即，它的梵文原本是摩吒羅(Māṭhara)的注釋本。但是，窺基，《成唯識論述記》卷1─末，卻說：「彼《（金七十）論》長行，天親菩薩之所造也。」（引見《大正藏》卷43，頁252，中。）引文中的天親菩薩，即佛教瑜伽行派的重要學者──世親（天親、婆藪槃豆，Vasubandhu, A.D. 320～400）。這兩種不同的說法，可能只是傳說的差異；也可能是梵文原本的不同而已。
[註14]：引見《大正藏》卷43，頁252，上─中。在這裡，窺基把阿蘇里的弟子──伐里沙，誤以為是迦毘羅的弟子。 - ↑ 가 나 다 https://sanskritdictionary.com/sāṃkhyakārikā/259358/1
https://sanskritdictionary.com/scans/monierwilliams/mw1199.jpg
2025년 8월 21일에 확인.
sāṃkhyakārikā सांख्यकारिका
Definition: f. Name of a collection of 72 memorial verses or stanzas by īśvara-kṛṣṇa- (also called sāṃkhyasaptati-; the oldest extant systematic exposition of the sāṃkhya- system; see above)
Dictionary: Monier-Williams - ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Samkhyakarika 2025년 8월 20일에 확인.
The Samkhyakarika (Sanskrit: सांख्यकारिका, Sāṁkhyakārikā) is the earliest surviving text of the Samkhya school of Indian philosophy.[1][2] The text's original composition date is unknown, but its terminus ad quem (completed before) date has been established through its Chinese translation that became available by 569 CE.[3] It is attributed to Ishvara Krishna (Iśvarakṛṣṇa, 350 CE).[4]
[1] Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, ISBN 81-208-0503-8, pages 146-153
[2] Mircea Eliade, Willard Ropes Trask and David Gordon White (2009), Yoga: Immortality and Freedom, Princeton University Press, ISBN 978-0691142036, page 367
[3] Gerald James Larson (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarasidass, ISBN 81-208-0503-8, page 4
[4] Feuerstein, Georg (2008). Yoga Tradition. Prescott, Arizona: Hohm Press. p. 75. ISBN 978-1-890772-18-5. - ↑ https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-1/d/doc209786.html
A History of Indian Philosophy Volume 1 by Surendranath Dasgupta | 1922 | ISBN-13: 97881208040812025년 8월 20일에 확인.
Part 3 - Sāṃkhya and Yoga Literature
Chapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga)
The main exposition of the system of Sāṃkhya and Yoga in this section has been based on the Sāṃkhya kārikā, the Sāṃkhya sūtras, and the Yoga sūtras of Patañjali with their commentaries and sub-commentaries. The Sāṃkhya kārikā (about 200 A.D.) was written by Iśvarakrṣṇa. The account of Sāṃkhya given by Caraka (78 A.D.) represents probably an earlier school and this has been treated separately. Vācaspati Miśra (ninth century A.D.) wrote a commentary on it known as Tattvakaumudī. But before him Gauḍapāda and Rājā wrote commentaries on the Sāṃkhya kārikā[1].
Narāyaṇatlrtha wrote his Candrikā on Gauda-pāda’s commentary.
[1]: I suppose that Rājā’s commentary on the Kārikā was the same as Rājavārttika quoted by Vācaspati. Rājā’s commentary on the Kārikā has been referred to by Jayanta in his Nyāyamañjarī, p. 109. This book is probably now lost. - ↑ 가 나 https://www.youtube.com/watch?v=HCISeGZicQI Sankhya Karika Pronunciation Sanskrit साङ्ख्यकारिका sāṅkhyakārikā. 2025년 8월 21일에 확인.
- ↑ https://en.wikipedia.org/wiki/Samkhya#Samkhyakarika 2025년 8월 22일에 확인.
Samkhyakarika
The earliest surviving authoritative text on classical Samkhya philosophy is the Samkhya Karika (c. 200 CE[140] or 350–450 CE[132]) of Īśvarakṛṣṇa.[132] There were probably other texts in early centuries CE, however none of them are available today.[141] Iśvarakṛṣṇa in his Kārikā describes a succession of the disciples from Kapila, through Āsuri and Pañcaśikha to himself. The text also refers to an earlier work of Samkhya philosophy called Ṣaṣṭitantra (science of sixty topics) which is now lost.[132] The text was imported and translated into Chinese about the middle of the 6th century CE.[142] The records of Al Biruni, the Persian visitor to India in the early 11th century, suggests Samkhyakarika was an established and definitive text in India in his times.[143]
Samkhyakarika includes distilled statements on epistemology, metaphysics and soteriology of the Samkhya school. . . .
The most popular commentary on the Samkhyakarika was the Gauḍapāda Bhāṣya attributed to Gauḍapāda, the proponent of Advaita Vedanta school of philosophy. Other important commentaries on the karika were Yuktidīpīka (c. 6th century CE) and Vācaspati’s Sāṁkhyatattvakaumudī (c. 10th century CE).[145]
[132] King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, p. 63. ISBN 978-0-7486-0954-3.
[140] Bagchi, P.C. (1989), Evolution of the Tantras, Studies on the Tantras, Kolkata: Ramakrishna Mission Institute of Culture, ISBN 81-85843-36-8.
[141] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, p. 4. ISBN 81-208-0503-8. [first edition, 1968; second revised edition, 1979]
[142] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, pp. 147-149. ISBN 81-208-0503-8. [first edition, 1968; second revised edition, 1979]
[143] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, pp. 160-151. ISBN 81-208-0503-8. [first edition, 1968; second revised edition, 1979]
[145] King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, p. 64. ISBN 978-0-7486-0954-3. - ↑ https://www.howtopronounce.com/samkhya Learn how to pronounce samkhya. 2025년 8월 21일에 확인.
- ↑ https://www.howtopronounce.com/karika Learn how to pronounce karika. 2025년 8월 21일에 확인.
- ↑ 가 나 다 라 http://m.fodizi.tw/f05/79573.html 佛光大辭典 중 數論頌 항목. 2025년 8월 26일에 확인.
數論頌
梵名 Sāṃkhya-kārikā。又稱數論偈、僧佉頌。印度六派哲學數論（梵 Sāṃkhya）學派之經典。伊濕伐羅訖哩史拏（梵 Īśvarakṛṣṇa，意譯自在黑）著於西元四至五世紀間。共計七十二偈，包含六十科論（梵 Saṣtitantra）之全部內容。書中指出以觀想人生諸苦之立場為出發點，並以二十五諦為基本原理，進行觀法之修行，即可獲得解脫。一切法皆可攝入二十五諦中，二十五諦以神我（梵 puruṣa）與自性（梵 prakṛti）為二大原理，由自性展開覺（梵 buddhi）與我慢（梵 ahaṃkāra），由我慢展開意根（梵 manas）、五知根（梵 buddhīndriya，即感覺機能）、五作根（梵 karmendriya，即運動機能）、五唯（梵 tanmātra，即色聲香味觸），五唯又延展出五大（梵 mahābhūta，即地水火風空）。自性之本質為純質（梵 sattva）、激質（梵 rajas）、翳質（梵 tamas）三德，三德之活動變化，產生一切現象；神我則係無屬性、無作用之純粹智。若能體悟自性與神我本質上之差異，自性即停止活動，而得解脫。本書之重要注釋書有金七十論、高達帕達注（梵 Gauḍapāda-bhāṣya）、摩達羅注（梵 Māṭhara-vṛtti）等。p7647 - ↑ 가 나 Lutsyshyna, O. (2012). Classical Sāṁkhya on the Authorship of the Vedas. Journal of Indian Philosophy, 40(4), 453–467. p. 455. http://www.jstor.org/stable/43496630
This study is based on all the eight extant commentaries of the classical Sāṁkhya. These are the following commentaries on Īśvarakṛṣṇa’s SK (ca. 350–450 CE), listed in chronological order: the commentary surviving in the Chinese translation of Paramārtha4 (P; composed ca. 500 CE; translated into Chinese by Paramārtha between 557 CE and 569 CE), Sāṁkhyavṛtti (SVṛ; ca. 500–600 CE), Sāṁkhyasaptativṛtti (SSVṛ; ca. 500–600 CE), Sāṁkhyakārikābhāṣya (or Gauḍapādabhāṣya; GB; ca. 500–600 CE) by Gauḍapāda, Yuktidīpikā (YD; ca. 600–700 CE), Jayamaṅgalā (JM; ca. 700 CE or later), Māṭharavṛtti (MV; ca. 800 CE or later) by Māṭhara, and Sāṁkhyatattvakaumudī (TK; ca. 841 CE or ca. 976 CE) by Vācaspati Miśra. By classical Sāṁkhya I mean Sāṁkhya presented in the SK and the abovementioned eight commentaries. After the TK the long period of stagnation in the development of Sāṁkhya begins, which ends in the XIV century with the appearance of the new (postclassical) form of Sāṁkhya presented in the Tattvasamāsasūtra (ca. 1300–1400 CE) and its commentary Kramadīpikā (ca. 1300–1400 CE). - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw1199.jpg 2025년 8월 26일에 확인.
sāṃkhya-kārikā-bhāshya, n. N. of a Commentary on prec. by Gauḍa-pāda (8th cent.) - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/samkhyapravacana 2025년 9월 10일에 확인.
Samkhyapravacana, Sāṃkhyapravacana: 2 definitions
Sanskrit dictionary
Samkhyapravacana in Sanskrit glossary
Sāṃkhyapravacana (सांख्यप्रवचन) as mentioned in Aufrecht’s Catalogus Catalogorum:—a name of the Yogasūtra by Patañjali. See Sarvadarśanasaṃgraha Oxf. 247^b.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Sāṃkhyapravacana (सांख्यप्रवचन):—[=sāṃkhya-pravacana] [from sāṃkhya] n. = yoga-sūtra, or = sāṃkhya-sūtra ([qq. vv.])
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ 가 나 다 https://sanskritdictionary.com/scans/monierwilliams/mw1199.jpg
https://sanskritdictionary.com/sāṃkhyapravacana/259373/1 2025년 8월 19일에 확인.
sāṃkhyapravacana सांख्यप्रवचन
Definition: n. equals yoga-sūtra-, or equals sāṃkhya-sūtra- ([qq. vv.])
Dictionary: Monier-Williams - ↑ 가 나 다 https://en.wikipedia.org/wiki/Vijnanabhiksu#Major_works 2025년 8월 20일에 확인.
Major works
Some major texts attributed to Vijnanabhiksu include:[17]- Vijnanamritabhashya ("The Nectar of Knowledge Commentary", commentary on Badarayana's Brahma Sutras)
- Ishvaragitabhashya ("Commentary on the Ishvara Gita")
- Sankhyasara ("Quintessence of the Sankhya")
- Sankhyasutrabhashya ("Commentary on the Sankhya Sutras" of Kapila)
- Yogasarasamgraha ("Compendium on the Quintessence of Yoga")
- Yogabhashyavarttika ("Explanation of the Commentary on the Yoga Sutras" of Vyasa)
- Ganganatha Jha, Yogasarasamgraha of Vijnanabhiksu, New Delhi: Parimal Publications, 1995.
- José Pereira, Hindu Theology: A Reader, Garden City: Doubleday, 1976. Includes translated excerpts from Vijnanamritabhashya and Sankhyasutrabhashya.
- T. S. Rukmani, Yogavarttika of Vijnanabhiksu, New Delhi: Munshiram Manoharlal, 1981.
- Nandalal Sinha, The Samkhya Philosophy, New Delhi: Oriental Books Reprint Corporation, 1979. Contains a complete translation of Vijnanabhikshu's Sankhyasutrabhashya.
- Shiv Kumar, Samkhyasara of Vijnanabhiksu, Delhi: Eastern Book Linkers, 1988.
- ↑ https://zh.wikipedia.org/zh-tw/数论经 2025년 8월 19일에 확인.
數論經（天城體：सांख्यप्रवचन सूत्र）印度哲學數論派的重要經典，分為6卷。
傳統上認為此書是數論派創始人迦毗羅仙人（約前3世紀）所作，但此說早已被學術界證偽。現在一般認為此書晚至14世紀，是晚期數論學者的託名作品。該書一方面整理了古代數論的觀點、學說，一方面又受到其他派別的強烈影響，尤其是吠檀多派。
資料來源
《古印度六派哲學經典》，商務印書館，姚衛群編，ISBN 7-100-03480-9，173頁注釋 - ↑ https://zh.wikipedia.org/zh-cn/数论经 2025년 8월 19일에 확인.
数论经（天城体：सांख्यप्रवचन सूत्र）印度哲学数论派的重要经典，分为6卷。
传统上认为此书是数论派创始人迦毗罗仙人（约前3世纪）所作，但此说早已被学术界证伪。现在一般认为此书晚至14世纪，是晚期数论学者的托名作品。该书一方面整理了古代数论的观点、学说，一方面又受到其他派别的强烈影响，尤其是吠檀多派。
资料来源
《古印度六派哲学经典》，商务印书馆，姚卫群编，ISBN 7-100-03480-9，173页注释 - ↑ 가 나 다 https://en.wikipedia.org/wiki/Samkhya_Pravachana_Sutra 2025년 8월 19일에 확인.
The Samkhya Pravachana Sutra (Sanskrit: सांख्यप्रवचन सूत्र Sāṁkhyapravacanasūtra) is a collection of major Sanskrit texts of the Samkhya school of Hindu philosophy. It includes the ancient Samkhya Sutra of Kapila, Samkhya karika of Ishvarakrishna, Samkhya Sutra Vritti of Aniruddha, the Bhasya (commentary) of Vijnana Bhikshu, the Vrittisara of Vedantin Mahadeva, Tattva Samasa and commentary of Narendra, and works of Gaudapada, Vachaspati Mishra, and Panchashikha.[1]
[1] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page i
The text provides foundational doctrines of one of the influential schools of Hindu philosophy, such as "nothing can come out of nothing, and nothing can altogether vanish out of existence" in its doctrine of Sat-Karya-Siddhanta,[2] a debate on the two theories for the origin of the world - the creationists (Abhava Utpatti) and the evolutionists (Vivarta, changing from one state to another),[3] the doctrine of Parinama (transformation),[4] among others.
[2] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page ii
[3] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page iii
[3] Samkhya Pravachana Sutra NL Sinha, The Samkhya Philosophy, page iv
Samkhya Pravachana Sutra is also known as Samkhya Sutra.[5][5] SC Banerji (1989), A Companion to Sanskrit Literature, Motilal Banarsidass, ISBN 978-8120800632, page 315 - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw1199.jpg
https://sanskritdictionary.com/sāṃkhyasūtra/259395/1 2025년 8월 19일에 확인.
sāṃkhyasūtra सांख्यसूत्र
Definition: n. Name of six books of aphorisms of the sāṃkhya- philosophy (ascribed to kapila-, but prob. written in the 14th or 15th century A.D.) - ↑ https://www.youtube.com/watch?v=xXE8DaxL2Io Sankhya Sutra Pronunciation Sanskrit सान्ख्यसूत्र sānkhyasūtra 2025년 8월 19일에 확인.
- ↑ https://en.wikipedia.org/wiki/Samkhya_Pravachana_Sutra 2025년 8월 20일에 확인.
The most important commentary on the text (= Samkhya Pravachana Sutra) is Vijñānabhikṣu’s Sāṁkhyapravacanabhāṣya (16th century). Other important commentaries on this text include Anirruddha's Kāpilasāṁkhyapravacanasūtravṛtti (15th century), Mahādeva’s Sāṁkhyapravacanasūtravṛttisāra (c. 1600) and Nāgeśa’s Laghusāṁkhyasūtravṛtti.[8]
[8] Radhakrishnan, S. Indian Philosophy, Vol. II, Oxford University Press, New Delhi, 2006, ISBN 0-19-563820-4, pp.253-56 - ↑ https://en.wikipedia.org/wiki/Samkhya#Samkhya_revival 2025년 8월 20일에 확인.
The Sāṁkhyapravacana Sūtra (c. 14th century CE) renewed interest in Samkhya in the medieval era. It is considered the second most important work of Samkhya after the karika.[149] Commentaries on this text were written by Anirruddha (Sāṁkhyasūtravṛtti, c. 15th century CE), Vijñānabhikṣu (Sāṁkhyapravacanabhāṣya, c. 16th century CE), Mahādeva (vṛttisāra, c. 17th century CE) and Nāgeśa (Laghusāṁkhyasūtravṛtti).[150] In his introduction, the commentator Vijnana Bhiksu stated that only a sixteenth part of the original Samkhya Sastra remained, and that the rest had been lost to time.[151] While the commentary itself is no doubt medieval, the age of the underlying sutras is unknown and perhaps much older. According to Surendranath Dasgupta, scholar of Indian philosophy, Charaka Samhita, an ancient Indian medical treatise, also contains thoughts from an early Samkhya school.[152]
[149] Eliade, Mircea; Trask, Willard Ropes; White, David Gordon (2009), Yoga: Immortality and Freedom, Princeton University Press, ISBN 978-0-691-14203-6. p. 370.
[150] Radhakrishnan, Sarvepalli (1923), Indian Philosophy, Vol. II, New Delhi: Oxford University Press, ISBN 0-19-563820-4. pp. 253–56.
[151] Sinha, Nandalal (1915). The Samkhya Philosophy (2003 ed.). New Delhi: Mushiram Manoharlal. p. 3. ISBN 81-215-1097-X.
[152] Dasgupta, Surendranath (1922), A history of Indian philosophy, Volume 1, New Delhi: Motilal Banarsidass Publ, ISBN 978-81-208-0412-8. pp. 213–7. - ↑ https://openlibrary.org/works/OL8758183W/The_Sankhya-pravachana-bhashya 2025년 8월 20일에 확인.
The Sankhya-pravachana-bhashya
a commentary on the Aphorisms of the Hindu aesthetic philosophy
by Vijnana Bhikshu - ↑
https://zh.wikipedia.org/zh-tw/奥义书 2025년 8월 12일에 확인.
8. 白螺氏奧義書（屬於黑夜柔吠陀） - ↑
https://zh.wikipedia.org/zh-cn/奥义书 2025년 8월 12일에 확인.
8. 白螺氏奥义书（属于黑夜柔吠陀） - ↑ 가 나
https://en.wikipedia.org/wiki/Shvetashvatara_Upanishad 2025년 8월 12일에 확인.
The Shvetashvatara Upanishad (Sanskrit: श्वेताश्वतरोपनिषद्, IAST: Śvetāśvataropaniṣad) is an ancient Sanskrit text embedded in the Yajurveda. It is listed as number 14 in the Muktika canon of 108 Upanishads. The Upanishad contains 113 mantras or verses in six chapters. - ↑ https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.
- ↑ https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.
- ↑ https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.
- ↑ https://www.youtube.com/watch?v=pGDnWfF6Bqk Shvetashvatara Upanishad Pronunciation Sanskrit. 2025년 8월 12일에 확인.
- ↑ https://www.howtopronounce.com/svetasvatara-upanishad 2025년 8월 12일에 확인.
- ↑ https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_001 금칠십론(金七十論) 상권, 진제(眞諦) 한역, 번역자 미상. 2025년 8월 17일에 확인.
그리고 세간을 두루 관찰하매, 아수리(阿修利, Āsuri)라고 하는 어떤 한 바라문의 종성이 천 년의 하늘[千年天]에 제사지내는 것을 보았다. 그는 몸을 감추고서 그에게 다가가서 말하기를, “아수리여, 그대는 재가(在家)의 법을 희롱하는구나”라고 말하고는 바로 돌아가 버렸다. 그리고 천 년이 지난 후 다시 와 거듭 앞에서와 같은 말을 하였다. 그러자 그 바라문이 선인에게 바로 답하여 말하기를, “세간의 존귀한 분이시여, 저는 실로 재가의 법을 희롱하며 즐기고 있습니다”라고 하였다. 그러자 선인은 그 말을 듣고 다시 되돌아갔다. 그 후 다시와 앞에서와 같이 거듭 말하자, 그 바라문은 그에 대해 답하기를 역시 그와 같이 하였다.
이에 선인이 묻기를, “그대는 능히 범행(梵行)에 청정하게 머물 수 있는 것인가, 머물 수 없는 것인가?”라고 하자, 바라문은 능히 그와 같이 청정하게 머물수 있을 것이라고 말하고 나서 바로 재가, 즉 세속의 법[家法]을 버리고 출가의 행을 닦아 가비라의 제자가 되었다. - ↑ https://tripitaka.cbeta.org/T54n2137_001?format=line 金七十論卷上. 2025년 8월 17일에 확인.
T54n2137_p1245a10║見此世間沈沒盲闇起大悲心。咄哉生死
T54n2137_p1245a11║在盲闇中。遍觀世間。見一婆羅門姓阿修利。
T54n2137_p1245a12║千年祠天隱身往彼說如是言。阿修利汝戲
T54n2137_p1245a13║在家之法。說是言竟即便還去。滿千年已而
T54n2137_p1245a14║復更來重說上。言是婆羅門即答仙曰。世尊
T54n2137_p1245a15║我實戲樂在家之法。是時仙人聞已復去。其
T54n2137_p1245a16║後更來又說上言。婆羅門答之亦如是說。仙
T54n2137_p1245a17║人問曰汝能清淨住梵行不。婆羅門言如是
T54n2137_p1245a18║能住。即捨家法修出家行為迦毘羅弟子。 - ↑ 가 나 https://en.wikipedia.org/wiki/Asuri_(Samkhya) 2025년 8월 17일에 확인.
Asuri (Sanskrit: आसुरि) was a Vedic sage in the tradition of Hinduism in the ancient Indian Subcontinent. He was the disciple of the Vedic sage Kapila. Later he became the teacher of Shamkhya philosophy founded by the sage Kapila. Shamkhya philosophy is one of the six schools of the ancient Indian philosophy. - ↑ https://www.wisdomlib.org/definition/asuri 2025년 8월 17일에 확인.
Purana and Itihasa (epic history) [«previous (A) next»] — Asuri in Purana glossary
Āsuri (आसुरि).—An ancient Maharṣi. He was the ācārya of Kapila Sāṃkhyadarśana and the guru of the maharṣi Pañcaśikha. Once Āsuri had a full vision of God. He gave many precepts on spiritual matters to other Maharṣis. The Bhāgavata says that Āsuri received his spiritual enlightenment from his wife, Kapilā. (Mahābhārata, Śānti Parva, Chapter 218, Verses 10-14).
Source: archive.org: Puranic Encyclopedia
...
1b) A pupil of Kapila from whom he learnt sāṅkhya; a siddha;1 did not comprehend Hari's māyā;2 was invited for the rājasūya of Yudhiṣṭhira.3
1) Bhāgavata-purāṇa I. 3. 10; III. 24. 17; VI. 15. 14.
2) Bhāgavata-purāṇa IX. 4. 57.
3) Bhāgavata-purāṇa X. 74. 9.
...
1e) A son of Brahmā.* * Vāyu-purāṇa 101. 338.
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
Sanskrit dictionary [«previous (A) next»] — Asuri in Sanskrit glossary
Āsuri (आसुरि).—A pupil of Kapila. मुनिरासुरयेऽनुकम्पया प्रददौ (munirāsuraye'nukampayā pradadau) Sāṃkhyakārikā 7.
Source: DDSA: The practical Sanskrit-English dictionary
8) Āsuri (आसुरि):—[from āsura] m. [f(ī). , [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]], ([from] asura), Name of a teacher, [Śatapatha-brāhmaṇa; Bṛhad-āraṇyaka-upaniṣad etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ Google 검색: sanskrit pronunciation of आसुरि 2025년 8월 17일에 확인.
The Sanskrit word आसुरि (āsuri) is pronounced [aːˈsʊri] in the International Phonetic Alphabet (IPA). In simpler terms, it's pronounced "ah-soo-ri," with the "a" as in "father," the "su" as in "sue," and the "ri" as in "ree".
Here's a breakdown:
- आ (ā): This is a long "a" sound, like the "a" in "father".
- सु (su): This is pronounced like the English word "sue".
- रि (ri): This is pronounced like the English word "ree" or the "ri" in "river".
- ↑ 가 나 다
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. pp. 93-94.
상키야철학 연구의 또 하나의 중요한 자료는 요가학파의 문헌들이다. 요가는 상키야철학의 세계관과 형이상학을 거의 그대로 받아들이고 있는 동시에 實踐 · 修行의 면을 더욱 강조하고 있는 학파로서, 『요가經 Yoga-sūtra』이라는 근본경전을 갖고 있다. - ↑ 가 나 https://zh.wikipedia.org/zh-tw/瑜伽經 2025년 8월 27일에 확인.
瑜伽經（Yoga sutra），約在公元前2-4世紀由印度哲人波顛闍利編纂，將古老的印度瑜伽傳統加以整理，形成四品195頌的著作。其思想涉及了佛教、耆那教、數論派和《奧義書》，並批判佛教唯識思想中的自證分[1]。
《瑜伽經》是中世紀時期，翻譯語言最多的古印度文本，囊括了40種印度語言和兩種非印度語：古爪哇語和阿拉伯語。本書從12世紀起，隱沒了將近700年的時光，直到19世紀晚期，才由英國的東方學學者重新發現，並在斯瓦米·維韋卡南達等人的努力下重新傳承。本書受到了許多練習瑜伽者的重視，為古印度六派哲學瑜伽派的重要經典[2][1]。
[1] 莊國彬. 《瑜伽經》與佛教思想的比較 (PDF). 圓光佛學學報. 2015 [2016-07-04]. （原始內容存檔 (PDF)於2021-01-17）. [2] White, David Gordon. The Yoga Sutra of Patanjali: A Biography. Princeton University Press. 2014. - ↑ 가 나 https://zh.wikipedia.org/zh-cn/瑜伽經 2025년 8월 27일에 확인.
瑜伽经（Yoga sutra），约在公元前2-4世纪由印度哲人波颠阇利编纂，将古老的印度瑜伽传统加以整理，形成四品195颂的著作。其思想涉及了佛教、耆那教、数论派和《奥义书》，并批判佛教唯识思想中的自证分[1]。
《瑜伽经》是中世纪时期，翻译语言最多的古印度文本，囊括了40种印度语言和两种非印度语：古爪哇语和阿拉伯语。本书从12世纪起，隐没了将近700年的时光，直到19世纪晚期，才由英国的东方学学者重新发现，并在斯瓦米·维韦卡南达等人的努力下重新传承。本书受到了许多练习瑜伽者的重视，为古印度六派哲学瑜伽派的重要经典[2][1]。
[1] 庄国彬. 《瑜伽經》與佛教思想的比較 (PDF). 圆光佛学学报. 2015 [2016-07-04]. （原始内容存档 (PDF)于2021-01-17）. [2] White, David Gordon. The Yoga Sutra of Patanjali: A Biography. Princeton University Press. 2014. - ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Patanjali 2025년 8월 27일에 확인.
Patanjali (Sanskrit: पतञ्जलि, IAST: Patañjali, Sanskrit pronunciation: [pɐtɐɲdʑɐli]; also called Gonardiya or Gonikaputra)[a] was the name of one or more author(s), mystic(s) and philosopher(s) in ancient India. His name is recorded as an author and compiler of a number of Sanskrit works.[3] The greatest of these are the Yoga Sutras, a classical yoga text. Estimates based on analysis of this work suggests that its author(s) may have lived between the 2nd century BCE and the 5th century CE.[3]
[a] These names of Sanskrit authors are generally identified with Patanjali. Gonardiya denotes someone from Gonarda, which has been identified by some with the Gonda in Uttar Pradesh. Gonikaputra means the son of a woman named Gonika.[1][2]
[1] Monier Williams (1899). A Sanskrit–English Dictionary. Oxford: Clarendon Press.
[2] Mahamahopadhyaya Kashinath Vasudev Abhyankar (1961). A Dictionary of Sanskrit Grammar. Maharaja Sayajirao University of Baroda.
- ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=瑜伽经注&op=translate 구글 번역 2025년 9월 11일에 확인.
Chinese (Simplified): 瑜伽经注 Yújiā jīng zhù
Chinese (Traditional): 瑜珈經注 Yújiā jīng zhù
English: Yoga Sutra Commentary
Korean: 요가수트라 주석 - ↑ https://hanja.dict.naver.com/#/search?query=瑜伽经注&range=all 네이버 한자사전. 2025년 9월 11일에 확인.
瑜 아름다운 옥 유
부수 𤣩(구슬옥변) 총 획수 13획
1. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
伽 절 가
부수 亻(사람인변) 총 획수 7획
1. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
经 날 경
부수 纟(실사변2) 총 획수 8획
1. 날, 날실(피륙이나 그물을 짤 때, 세로 방향으로 놓인 실) 2. 노끈, 새끼 3. 글(생각이나 일 따위의 내용을 글자로 나타낸 기록)
經(경)의 간체자(簡體字). 經(동자)
注 부을 주/주 달 주/병 주
부수 氵(삼수변) 총 획수 8획
1. 붓다(액체나 가루 따위를 다른 곳에 담다) 2. (물을)대다 3. (뜻을)두다
澍(동자), 疰(동자), 註(동자) - ↑ https://zh.dict.naver.com/#/search?query=瑜伽经注 네이버 중국어사전. 2025년 9월 11일에 확인.
중국어 문장 분석 결과 총 2개 단어
瑜伽 经注
yújiā jīngzhù - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=瑜伽釋論&op=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 瑜伽釋論 Yújiā shì lùn
Chinese (Simplified): 瑜伽释论 Yújiā shì lùn
English: Yoga Commentary
Korean: 요가 해설 - ↑ https://hanja.dict.naver.com/#/search?query=瑜伽釋論&range=all 2025년 9월 10일에 확인.
瑜 아름다운 옥 유
부수 𤣩(구슬옥변) 총 획수 13획
1. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
伽 절 가
부수 亻(사람인변) 총 획수 7획
1. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
釋 풀 석, 기뻐할 역
부수 釆(분별할변ㆍ캘채변) 총 획수 20획
1. (풀 석) 2. 풀다 3. 설명하다(說明--)
論 논할 론(논), 조리 륜(윤)
부수 言(말씀언) 총 획수 15획
1. (논할 론(논)) 2. 논하다(論--), 논의하다(論議--) 3. 서술하다(敍述--) - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/yogasutrabhashya 2025년 9월 9일에 확인.
Sanskrit dictionary
Yogasutrabhashya in Sanskrit glossary
Yogasūtrabhāṣya (योगसूत्रभाष्य):—[=yoga-sūtra-bhāṣya] [from yoga-sūtra > yoga] n. Name of [work] relating to the Yoga-sūtra
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ 가 나 https://sanskritdictionary.com/yogasūtrabhāṣya/187162/1 2025년 9월 10일에 확인.
yogasūtrabhāṣya योगसूत्रभाष्य
Definition: n. Name of work relating to the yoga-sūtra-
Dictionary: Monier-Williams - ↑ 가 나 https://sanskritdictionary.com/scans/monierwilliams/mw0857.jpg 2025년 9월 9일에 확인.
- ↑ 가 나 다 https://www.wisdomlib.org/definition/yogabhashya 2025년 9월 9일에 확인.
Yogabhāṣya (योगभाष्य):—[=yoga-bhāṣya] [from yoga] n. Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ 가 나 https://sanskritdictionary.com/yogabhāṣya/187031/1 2025년 9월 10일에 확인.
yogabhāṣya योगभाष्य
Definition: n. Name of work
Dictionary: Monier-Williams - ↑ https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali 2025년 9월 9일에 확인.
The Yoga Sutras of Patañjali (IAST: Patañjali yoga-sūtra) is a compilation "from a variety of sources"[1] of Sanskrit sutras (aphorisms) on the practice of yoga – 195 sutras (according to Vyāsa and Krishnamacharya) and 196 sutras (according to others, including BKS Iyengar). The Yoga Sutras were compiled in India in the early centuries CE by the sage Patanjali, who collected and organized knowledge about yoga from Samkhya, Buddhism, and older Yoga traditions,[2][3][4][5] and possibly another compiler who may have added the fourth chapter.[a] He may also be the author of the Yogabhashya, a commentary on the Yoga Sutras, traditionally attributed to the legendary Vedic sage Vyasa,[6] but possibly forming a joint work of Patanjali called the Pātañjalayogaśāstra.[5]
[1] Larson, Gerald M. (2008). The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation. Motilall Banarsidass, p. 32.
[2] Larson, Gerald M. (2008). The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation. Motilall Banarsidass, p. 44-45.
[3] Feuerstein, Georg (1978), Handboek voor Yoga (Dutch translation; English title "Textbook of Yoga", Ankh-Hermes, p. 108.
[4] Tola, Fernando; Dragonetti, Carmen; Prithipaul, K. Dad (1987), The Yogasūtras of Patañjali on concentration of mind, Motilal Banarsidass, p. x.
[5] Wujastyk, Dominik (2011), The Path to Liberation through Yogic Mindfulness in Early Ayurveda. In: David Gordon White (ed.), "Yoga in practice", Princeton University Press, p. 33.
[6] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. Introduction.
[a] Larson, Gerald James (1998), Classical Sāṃkhya: An Interpretation of Its History and Meaning, London: Motilal Banarasidass, ISBN 81-208-0503-8, p. 38: "The fourth book of the Yoga Sutra, however, is a later addition and cannot be attributed to Patanjali." - ↑ https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali 2025년 9월 9일에 확인.
Text - Pātañjalayogaśāstra
Scholars hold that the Yoga sutras and the Yogabhasya, a commentary on the sutras, were written by one person, and form an integral work.[23][24][31] According to Philipp A. Maas, based on a study of the original manuscripts, Patañjali's composition was entitled Pātañjalayogaśāstra ("The Treatise on Yoga according to Patañjali") and consisted of both Sūtras and Bhāṣya.[23] According to Maas and Wujastyk, Patanjali compiled yoga from older traditions in Pātañjalayogaśāstra, and added his own explanatory passages to create the unified work that, since 1100 CE, has been considered the work of two people.[5] The practice of writing a set of aphorisms with the author's own explanation was well known at the time of Patañjali, as for example in Vasubandhu's Abhidharmakośabhāṣya (that, incidentally, Patañjali quotes). These research findings change the historical understanding of the yoga tradition, since they allow us to take the Bhāṣya as Patañjali's very own explanation of the meaning of his somewhat cryptic sūtras.[23][d] This commentary is indispensable for the understanding of the aphoristic and terse Yoga sutras, and the study of the sutras has always referred to the Yogabhashya.[6]
While the Yogabhashya was probably written by Patanjali,[32] it has traditionally also attributed to the legendary Vedic sage Vyasa who is said to have composed the Mahabharata.[e] The bhasya has also been attributed by some to Vindhyavasin (late 4th century CE), who reinterpreted the samkhya-philosophy due to his knowledge of Buddhist philosophy;[33] his reinterpretation is closely related to the Yogabhasya, which builts on this reinterpretation.[34]
[5] Wujastyk, Dominik (2011), The Path to Liberation through Yogic Mindfulness in Early Ayurveda. In: David Gordon White (ed.), "Yoga in practice", Princeton University Press, p. 33.
[6] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. Introduction.
[23] Maas, Philipp A. (2006), Samādhipāda. Das erste Kapitel des Pātañjalayogaśāstra zum ersten Mal kritisch ediert. (Samādhipāda. The First Chapter of the Pātañjalayogaśās-tra for the First Time Critically Edited)., Aachen: Shaker
[24] Maas, Philipp A. (2013). "A Concise Historiography of Classical Yoga Philosophy". In Franco, Eli (ed.). Periodization and Historiography of Indian Philosophy. Wien: "Sammlung de Nobili, Arbeitsgemeinschaft für Indologie und Religionsforschung", Institut für Südasien-, Tibet- und Buddhismuskunde der Universität. ISBN 978-3-900271-43-5. OCLC 859540980. [twelve lectures held at the fourteenth World Sanskrit Conference (Kyoto, September 1–5, 2009)]
[31] Wujastyk, Dominik (2011), The Path to Liberation through Yogic Mindfulness in Early Ayurveda. In: David Gordon White (ed.), "Yoga in practice", Princeton University Press, p. 32-33.
[32] Larson, Gerald M. (2008). The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation. Motilall Banarsidass, p. 40.
[33] Larson, Gerald M. (2008). The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation. Motilall Banarsidass, p. 39-41.
[33] Larson, Gerald M. (2008). The Encyclopedia of Indian Philosophies, Volume 12. Yoga: India's Philosophy of Meditation. Motilall Banarsidass, p. 40-41.
[d] See James Woods, The yoga-system of Patañjali; or, The ancient Hindu doctrine of concentration of mind, embracing the mnemonic rules, called Yoga-sutras, of Patañjali, and the comment, called Yoga-bhashya (1914), archive.org for a complete translation
[e] Some scholars see Vyasa as a later 4th or 5th century CE commentator (as opposed to the ancient mythic figure).[6] - ↑ https://hanja.dict.naver.com/#/search?range=letter&query=瑜伽精髓集要&autoConvert= 네이버 한자사전. 2025년 9월 14일에 확인.
瑜 아름다운 옥 유
부수 𤣩(구슬옥변) 총 획수 13획
1. 아름다운 옥(玉) 2. 옥빛(玉-), 옥(玉)의 광채(光彩) 3. 아름다운 모양
伽 절 가
부수 亻(사람인변) 총 획수 7획
1. 절, 사찰(寺刹) 2. 가지(≒茄) 3. 가야(伽倻ㆍ伽耶ㆍ加耶)
精 정할 정
부수 米(쌀미) 총 획수 14획
1. 정하다(精--: 정성을 들여서 거칠지 아니하고 매우 곱다) 2. 깨끗하다 3. 정성스럽다(精誠---)
精(정)과 동자(同字). 精(동자)
精 정할 정, 맑을 청
부수 米(쌀미) 총 획수 14획
1. (정할 정) 2. 정하다(精--: 정성을 들여서 거칠지 아니하고 매우 곱다) 3. 깨끗하다
䊒(동자), 精(동자)
髓 골수 수
부수 骨(뼈골) 총 획수 23획
1. 골수(骨髓: 물질의 중심에 있어 굳기름처럼 응고된 것) 2. 뼛골(뼈의 골수) 3. 정수(精髓: 사물의 중심이 되는 골자 또는 요점)
髄(일본자), 𩪏(고자), 髄(약자), 𦝦(동자), 膸(동자), 𦢪(동자), 𩩜(동자), 䯝(동자), 𩪄(동자), 𩪦(동자), 𩪷(동자)
集 모을 집
부수 隹(새추) 총 획수 12획
1. 모으다, 회동하다(會同--: 일정한 목적으로 여러 사람이 한데 모이다) 2. 모이다, 모아 합치다(合--) 3. 편안(便安)히 하다
𠍱(동자), 雦(동자), 雧(동자)
要 요긴할 요/허리 요
부수 襾(덮을아) 총 획수 9획
1. 요긴하다(要緊--), 중요하다(重要--) 2. 요약하다(要約--) 3. 모으다, 합치다(合--)
𦥺(본자), 𠾅(고자), 𡢗(고자), 𦥼(고자), 𡕯(동자), 𡕹(동자), 腰(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=瑜伽精髓集要&op=translate 구글 번역 2025년 9월 14일에 확인.
Chinese (Simplified): 瑜伽精髓集要 Yújiā jīngsuǐ jí yào
Chinese (Traditional): 瑜伽精髓集要 Yújiā jīngsuǐ jí yào
English: Essentials of Yoga
Korean: 요가의 필수 요소 - ↑ 가 나 다 라 마 바 사 https://www.wisdomlib.org/definition/yogasarasamgraha 2025년 9월 14일에 확인.
Yogasarasamgraha, Yogasārasaṃgraha, Yogasārasaṅgraha, Yogasara-samgraha, Yogasara-sangraha, Yogasarasangraha: 5 definitions
In Hinduism
Ayurveda (science of life)
Yogasarasamgraha in Ayurveda glossary
Kalpa (Formulas, Drug prescriptions and other Medicinal preparations)
Yogasārasaṃgraha (योगसारसंग्रह) or Yogasārasaṅgraha is a Keralite work on Āyurveda by one Vāsudeva. It is an unpublished but complete work in the form of manuscript. As the name indicates it is a compendium of the entire recipe in the route of administration. Hence it may come under the purview of pharmacy (bhaiṣajyakalpanā-vijñāna), which is a branch of pharmacology (dravyaguṇa-vijñāna). The work comprises eight chapters, division of which is based on the pharmaceutical forms of drugs.
The eight chapters are- kaṣāyakhaṇḍa,
- khalakhaṇḍa,
- tailakhaṇḍa,
- lepakhaṇḍa,
- ghṛtakhaṇḍa,
- cūrṇakhaṇḍa,
- gulikākhaṇḍa,
- lehakhaṇḍa.
In total Yogasārasaṃgraha possesses about 880 recipes.
Kasṣāyakhaṇḍa, the chapter on decoction, is the first chapter of Yogasārasaṃgraha. This chapter starts with an invocation verse which praises Lord Gaṇapati, the trouble shooter, and who desires fresh stalks of sugarcane the most. In the second verse the author mentions the name of the work as ‘Yogasārasaṃgraha’, i.e, compendium of the entire recipe in the route of administration and his name Vāsudeva, who desires the course of treatment. According to the author, physicians are specialized in administering special forms of drugs like kaṣāya (decoction), khala, taila (medicated oil), ghṛta (medicated ghee), cūrṇa (powder), vasti (clyster) and so on. Some others are famous for treating with Siddha medicine, gems, mystic spells, rejuvenators etc. Thus by implicitly indicating why division of the chapters has been done in such a manner, the author directly enters into the description of the combinations.
Source: Shodhganga: Edition translation and critical study of yogasarasamgraha
Yoga (school of philosophy)
Yogasarasamgraha in Yoga glossary
Yogasārasaṅgraha (योगसारसङ्ग्रह) [yoga-sāra-saṅgraha] is the name of a work dealing with the Yoga system of Philosophy. It deals with—A manual of Yoga practice. By Vijñāna Bhikṣu. Cf. North Western Provinces Catalogue. I., Cf. Hall’s Contributions, Cf. Kielhorn’s Central Provinces Catalogue.
Source: archive.org: Yoga Aphorisms of Patanjali with Bhoja Vritti
Yogasārasaṅgraha (योगसारसङ्ग्रह) represents an 18th-century text dealing with Yoga.—The Yogasārasaṅgraha undoubtedly postdates the Haṭhapradīpikā and the Śivayogapradīpikā. The latter was probably composed in the late fifteenth century. However, the Yogasārasaṅgraha may post-date the Haṭharatnāvalī (seventeenth century), as it shares a verse on bhujaṅgīkaraṇa, a technique that is only taught in the Haṭharatnāvalī (2.31), as far as I am aware (cf. Yogasārasaṅgraha p. 28, lines 4–5).
Source: Brill: Śaivism and the Tantric Traditions (yoga)
Languages of India and abroad
Sanskrit dictionary
Yogasarasamgraha in Sanskrit glossary
1) Yogasārasaṃgraha (योगसारसंग्रह) as mentioned in Aufrecht’s Catalogus Catalogorum:—yoga. Rādh. 17. Oppert. 2973.
—by Kṛṣṇa Śukla. NW. 436.
2) Yogasārasaṃgraha (योगसारसंग्रह):—a brief exposition of the Yoga system, by Vijñānabhikṣu. Oxf. 232^a. Hall. p. 12. K. 138. Ben. 67. NW. 422.
3) Yogasārasaṃgraha (योगसारसंग्रह):—med. by Tulasīdāsa. Peters. 3, 399.
4) Yogasārasaṃgraha (योगसारसंग्रह):—based on Bhavadeva's Yogasaṃgraha, by Harisevaka Miśra. L. 864.
Yogasārasaṃgraha has the following synonyms: Yogasārasamuccaya.
5) Yogasārasaṃgraha (योगसारसंग्रह):—yoga. Gov. Or. Libr. Madras 73.
6) Yogasārasaṃgraha (योगसारसंग्रह):—med. by Bhoja. Ulwar 1673.
—Yogasūtrabhāṣya, by Bhoja. Ulwar 753.
Yogasārasaṃgraha has the following synonyms: Rājamārtaṇḍa.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Yogasārasaṃgraha (योगसारसंग्रह):—[=yoga-sāra-saṃgraha] [from yoga-sāra > yoga] m. Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
- ↑ 가 나 다 https://translate.google.com/?sl=auto&tl=en&text=瑜伽释补&op=translate 2025년 9월 10일에 확인.
Chinese (Simplified) - Detected: 瑜伽释补 Yújiā shì bǔ 위쟈 시뿌
Chinese (Traditional): 瑜珈釋補 Yújiā shì bǔ 위쟈 시뿌
English: Yoga Remedies 요가 레머디스
Korean: 요가 레메디 - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/yogavarttika 2025년 9월 10일에 확인.
Sanskrit dictionary
Yogavarttika in Sanskrit glossary
Yogavarttikā (योगवर्त्तिका).—f.
(-kā) A magical lamp, a magical lantern.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Yogavārttika (योगवार्त्तिक) as mentioned in Aufrecht’s Catalogus Catalogorum:—by Vijñānabhikṣu. See Yogasūtra.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Yogavārttika (योगवार्त्तिक):—[=yoga-vārttika] [from yoga] n. Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Yogavarttikā (योगवर्त्तिका):—f. ein magisches Licht, Zauberlaterne [Daśakumāracarita 71, 3.]
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Yogavārttika (योगवार्त्तिक):—n. Titel eines Commentars, = pātañjalabhāṣyavārttika [HALL 10.] [Oxforder Handschriften 232,a, No. 562.] [Colebrooke] [?I,231. 235. 335.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch - ↑ 가 나 https://sanskritdictionary.com/scans/monierwilliams/mw0857.jpg
https://sanskritdictionary.com/yogavārttika/187089/1
2025년 9월 10일에 확인.
yogavārttika योगवार्त्तिक
Definition: n. Name of work
Dictionary: Monier-Williams - ↑ 가 나 https://www.kym.org/yoga-vaisharadi/ 2025년 9월 10일에 확인.
COMMENTARIES OF YOGASŪTRAS
14 Sanskrit commentaries to the Yogasūtras have been digitized as part of this project. They can be classified into two types.
- Vyāsa’s commentary and it sub-commentaries – Phase One
- Sanskrit commentaries that are independent of Vyāsa’s commentary – Phase Two.
- Tattvavaiśāradī of Vācaspati Miśra (9th or 10th century)
- Vivaraṇa of Śaṅkara (13th Century – not settled with finality)
- Vārttika of Vijñānabhikṣu (15th Century)
- Bhāsvatī of Hariharānanda Āraṇya (19th century)
Along with these classical commentaries, the first chapter of Yogavallī, a Sanskrit commentary to the Yogasūtras by yogācārya Śrī T Krishnamacharya (20th Century) is provided.
The views of Sri TKV Desikachar, son and student of Sri T Krishnamacharya on Yogasūtras in English – titled Reflections to Yogasūtras is also presented.
Also, Complete Tamil translation of Sage Vyāsa’s commentary of Yogasūtras by Dr.M.Jayaraman has also been included as part of this phase.
Thus currently the first phase of Yoga-vaiśāradī has Six Sanskrit commentaries of Yogasūtras (and one English commentary and one Tamil Translation).
PHASE TWO
This phase has added Eight independent classical Sanskrit Commentaries to Yogasūtras. They have been presented chronologically below:
- Rājamārtāṇḍa by Bhojadeva (1000 CE)
- Maṇiprabhā by Rāmānanda yati (1550-1600 CE)
- Pradīpikā by Bhāvagaṇeśa (1600 – 1700 CE)
- Yogasiddhāntacandrikā by Nārāyaṇatīrtha (1700-1750 CE)
- Sutrārthabodhinī by Nārāyaṇatīrtha(1700-1750 CE)
- Vṛtti by Nāgojibhaṭṭa (1700 – 1750 CE)
- Yogasudhākara by sadaśivendra sarasvatī (1700-1800 CE)
- Yogacandrikā anantadevapaṇḍita (1800 – 1900 CE)
Along with the above commentary texts, to facilitate cross-referencing of Yogic concepts few other important Yoga/ Sāṅkhya texts form part of the repository which are also searchable. They include:- Haṭhayogapradīpikā of svātmārāma (15th Century)
- with Jyotsnā commentary by Brahmānanda (19th Century)
- Bhagavadgītā only mūlaślokas
NOTE
Sanskrit commentaries are very detailed. Care has been taken to keep the content error-free. But some inadvertent typographical errors might have crept in. We seek the support of users/readers to point out those mistakes so that we can perfect this in due course. You may write to yoga-vaisaradi@kym.org. The web-repository Yoga Vaishararadi can be accessed at www.kymyogavaisharadi.org. - ↑ 가 나 https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali#Medieval_commentaries 2025년 9월 10일에 확인
Medieval commentaries
Medieval commentaries on the Yoga sutras include:- Vyasa (AD 4th or 5th Century), as mentioned above, has been attributed authorship of the commentary Yogabhāṣya, the first medieval commentary on the Yoga Sutras, and the one upon which all subsequent medieval commentaries were based. However, some scholars have argued that this commentary was written by Patanjali himself.[141]
- Adi Shankara (AD 8th Century) is said to have authored the commentary Vivaraṇa, although the authorship of this commentary is debated.[142]
- Vācaspati Miśra (AD 900–980) who composed the commentary Tattvavaiśāradī, described as the "most significant early subcommentary".[143]
- Bhoja Raja's Raja-Martanda, 11th century.
- Vijnanabhiksu's 16th century Yogabhashyavarttika or simply Yogavarttika ("Explanation of the Commentary on the Yoga Sutras" of Vyasa). The writer was a Vaishnava philosopher and exegete who tried to harmonize Samkhya and Vedanta and held the Bhedabheda view.[6]
- Ramananda Sarasvati's Yogamani-Prabha (16th century).
[141] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. 40.
[142] Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Point Press, ISBN 978-0865477360, p. 41.
[143] Jacobsen, Knut A. (2019). "Classical Yoga Philosophy and the Legacy of Sāṃkhya: With Sanskrit Text and English Translation of Pātañjala Yogasūtra-s, Vyāsa Bhāṣya and Tattvavaiśāradī of Vācaspatimiśra, by Gerald James Larson". Religions of South Asia. 12 (3): 410–412. doi:10.1558/rosa.39892. ISSN 1751-2689. - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=原因&op=translate 구글 번역 2025년 10월 28일에 확인.
Chinese (Traditional): 原因 Yuányīn
Chinese (Simplified): 原因 Yuányīn
English: reason
Korean: 이유 - ↑ 가 나 다 https://www.wisdomlib.org/definition/karana 2025년 10월 29일에 확인.
Sanskrit dictionary
Karana in Sanskrit glossary
Karaṇa (करण).—a. [kṛ-lyuṭ]
1) Making, doing, effecting, producing.
2) (Ved.) Clever, skilled; रथं न दस्रा करणा समिन्वथः (rathaṃ na dasrā karaṇā saminvathaḥ) Ṛgveda 1.119.7.
-ṇaḥ 1 (Ved.) An assistant. यमस्य करणः (yamasya karaṇaḥ) Av.6.46.2.
2) A man of a mixed tribe.
3) A writer, जज्ञे धीमांस्ततस्तस्यां युयुत्सुः करणो नृप (jajñe dhīmāṃstatastasyāṃ yuyutsuḥ karaṇo nṛpa) Mahābhārata (Bombay) 1.115. 43; Manusmṛti 1.22.
4) A child. cf. ...... करणः शिशौ । शूद्राविशोः सुतेऽपि स्यात् (karaṇaḥ śiśau | śūdrāviśoḥ sute'pi syāt) Nm.
-ṇam 1) Doing, performing, accomplishing, effecting; परहित°, संध्या°, प्रिय° (parahita°, saṃdhyā°, priya°) &c.
2) Act, action.
3) Religious action; Y.1.251.
4) Business, trade.
5) An organ of sense; वपुषा करणोज्झि- तेन सा निपतन्ती पतिमप्यपातयत् (vapuṣā karaṇojjhi- tena sā nipatantī patimapyapātayat) R.8.38,42; पटुकरणैः प्राणिभिः (paṭukaraṇaiḥ prāṇibhiḥ) Meghadūta 5; R.14.5.
6) The body; उपमानमभूद्विलासिनां करणं यत्तव कान्तिमत्तया (upamānamabhūdvilāsināṃ karaṇaṃ yattava kāntimattayā) Kumārasambhava 4.5.
7) An instrument or means of an action, न तस्य कार्यं करणं न विद्यते (na tasya kāryaṃ karaṇaṃ na vidyate) Śvet.6.8; करणं च पृथग्विधम् (karaṇaṃ ca pṛthagvidham) Bhagavadgītā (Bombay) 18.14.18. उपमितिकरणमुपमानम् (upamitikaraṇamupamānam) T. S.; तस्य भोगाधिकरणे करणानि निबोध मे (tasya bhogādhikaraṇe karaṇāni nibodha me) Mahābhārata (Bombay) 3.181.19.
8) (In Logic) The instrumental cause which is thus defined :व्यापारवद- साधारणं कारणं करणम् (vyāpāravada- sādhāraṇaṃ kāraṇaṃ karaṇam).
9) A cause or motive (in general).
10) The sense expressed by the instrumental case (in gram.); साधकतमं करणम् (sādhakatamaṃ karaṇam) P.1.4.42; or क्रियायाः परिनिष्पत्तिर्यद्- व्यापारादनन्तरम् । विवक्ष्यते यदा यत्र करणं तत्तदा स्मृतम् (kriyāyāḥ pariniṣpattiryad- vyāpārādanantaram | vivakṣyate yadā yatra karaṇaṃ tattadā smṛtam) ||
11) (In law) A document, a bond, documentary proof; Manusmṛti 8.15,52,154.
12) A kind of rhythmical pause, beat of the hand to keep time; अनुगर्जितसंधिग्धाः करणै- र्मुरजस्वनाः (anugarjitasaṃdhigdhāḥ karaṇai- rmurajasvanāḥ) Kumārasambhava 6.4.
13) (In Astrol.) A Division of the day; (these Karaṇas are eleven).
-bava, bālava, kaulava, taitila, gara, vaṇija, viṣṭi, śakuni, catuṣpāda, nāga and [rkistughna].
14) The Supreme Being.
15) Pronunciation.
16) The posture of an ascetic.
17) A posture in sexual enjoyment. बोभुज्यते स्म करणेन नरेन्द्रपुत्री (bobhujyate sma karaṇena narendraputrī) Bil. ch.42. वात्स्यायनोक्तकरणैर्निखिलैर्मनोज्ञै । संभुज्यते कविवरेण नरेन्द्रपुत्री (vātsyāyanoktakaraṇairnikhilairmanojñai | saṃbhujyate kavivareṇa narendraputrī) || Ibid.45.
18) A field.
19) Plastering with the hand.
2) The usage of the writer caste.
21) The Principle of intelligence; दृष्टाः करणाश्रयिणः (dṛṣṭāḥ karaṇāśrayiṇaḥ) Sāṃkhyakārikā 43.
22) (In Astron.) Name of a treatise of Varāhamihira on the motion of planets.
-ṇī 1) A woman of a mixed caste. माहिष्येण करण्यां तु रथकारः प्रजायते (māhiṣyeṇa karaṇyāṃ tu rathakāraḥ prajāyate) Y.1.95.
2) Absurd or irrational number.
-sutā f. An adopted daughter.
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Kāraṇa (कारण).—[kṛ-ṇic lyuṭ]
1) A cause, reason; कारणकोपाः कुटुम्बिन्यः (kāraṇakopāḥ kuṭumbinyaḥ) M.1.18; R.1.74; Bhagavadgītā (Bombay) 13.21; oft. with loc. of the effect; Bhartṛhari 2.84.
2) Ground, motive, object; प्रव्राज्य चीरवसनं किं नु पश्यसि कारणम् (pravrājya cīravasanaṃ kiṃ nu paśyasi kāraṇam) Rām.2.73. 12. किं पुनः कारणम् (kiṃ punaḥ kāraṇam) Mahābhārata ; Y.2.23; Manusmṛti 8.347; कारण- मानुषीं तनुम् (kāraṇa- mānuṣīṃ tanum) R.16.22.
3) An instrument, means; गर्भस्रावे मासतुल्या निशाः शुद्धेस्तु कारणम् (garbhasrāve māsatulyā niśāḥ śuddhestu kāraṇam) Y.3.2,65.
4) (In Nyāya phil.) A cause, that which is invariably antecedent to some product and is not otherwise constituted; or, according to Mill, 'the antecedent or concurrence of antecedents on which the effect is invariably and unconditionally consequent'; according to Naiyāyikas it is of three kinds; (1) समवायि (samavāyi) (intimate or inherent); as threads in the case of cloth; (2) असमवायि (asamavāyi) (non-intimate or non-inherent), as the conjunction of the threads in the case of cloth; (3) निमित्त (nimitta) (instrumental) as the weaver's loom.
5) The generative cause, creator, father; Kumārasambhava 5.81.
6) An element, elementary matter; Y.3.148; Bhagavadgītā (Bombay) 18. 13.
7) The origin or plot of a play, poem &c.
8) An organ of sense; हित्वा तनुं कारणमानुषीं ताम् (hitvā tanuṃ kāraṇamānuṣīṃ tām).
9) The body.
10) A sign, document, proof or authority; प्रमाणं चैव लोकस्य ब्रह्मात्रैव हि कारणम् (pramāṇaṃ caiva lokasya brahmātraiva hi kāraṇam) Manusmṛti 11.84.
11) That on which any opinion or judgment is based.
12) Action; आत्मना कारणैश्चैव समस्येह महीक्षितः (ātmanā kāraṇaiścaiva samasyeha mahīkṣitaḥ) Mahābhārata (Bombay) 12.59.13.
13) A legal instrument or document.
14) Agency, instrumentality.
15) A deity (as the proximate or remote cause of creation)
16) Killing, injuring.
17) A desire (vāsanā) created formerly (as pūrvavāsanā); पूर्वं नित्यं सर्वगतं मनोहेतुम- लक्षणम् । अज्ञानकर्मनिर्दिष्टमेतत्कारणलक्षणम् (pūrvaṃ nityaṃ sarvagataṃ manohetuma- lakṣaṇam | ajñānakarmanirdiṣṭametatkāraṇalakṣaṇam) || Mahābhārata (Bombay) 12.211.6.
-ṇā 1) Pain, agony.
2) Casting into hell.
3) Urging, instigation. (-kāraṇāt for the reason that; dveṣa° on account of hatred; matkāraṇāt for my sake; Pañcatantra (Bombay) 1.22.)
4) Action; निमित्ते कारणात्मके (nimitte kāraṇātmake) Mahābhārata (Bombay) 12.289.7.
Source: DDSA: The practical Sanskrit-English dictionary
Karaṇā (करणा).—(compare karaṇī; both = Sanskrit karaṇa, nt.), means, cause: Lalitavistara 434.2, repeated 3—4, sarva-sāmkleśikāntarāyika- dharmāntarāya-karaṇā-nirvāṇasye 'ti (both times one ms., a different one each time, with Calcutta (see LV.) °karaṇa-).
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Kāraṇa (कारण).—cause (as in Sanskrit; a few special uses): (1) Laṅkāvatāra-sūtra 9.18 f. sarva-kāraṇa-tīrthya-vyapeta-buddheḥ (Laṅ- kādhipateḥ), probably having his intellect turned away from the heretics (who are characterized by the view that) all things are caused (Suzuki's version is impossible); (2) acc. adv., for the sake (of, gen.): Saddharmapuṇḍarīka 74.8 (prose) āgacchata (read probably °tha with most mss.) śīghraṃ teṣāṃ kāraṇaṃ nirdhāvata (°tha), come, run forth quickly for the sake of (getting) these (toys)!; (3) loc., quasi-adv., used in a way resembling Sanskrit sthāne, with good reason: Jātakamālā 223.20 (verse) jagad idam avakīrṇam kāraṇe tvadyaśobhiḥ.
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Kāraṇā (कारणा).—(= Pali id.; essentially Buddhist word, tho cited in Sanskrit Lexx. and once from Daśak., [Boehtlingk and Roth] s.v.), torture, torment, especially applied to torments of hell: with kārayati, causes to undergo, inflicts, °ṇāṃ kārayanti Divyāvadāna 376.12; °ṇāḥ (so with mss.) sattvānām ārabdhāḥ kārayitum id. 16; kāraṇāviśeṣāḥ (in hell) pratiprasrabhyante, are allayed, quieted, Divyāvadāna 68.3; 138.10; 265.23 (°srabdhāḥ); 568.15; Avadāna-śataka i.4.10—11; 10.10—11, etc.; kāraṇābhiḥ kārito, tortured with torments (in hell and elsewhere) Śikṣāsamuccaya 186.11; of earthly torments, kāraṇāś ca kārenti Lalitavistara 259.19 (verse), they make him (the Bodhisattva, practising austerities) undergo (physical) torments; ātmanaḥ kāraṇāṃ kārayasi Śikṣāsamuccaya 39.3; you inflict torture on yourself.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Karaṇa (करण).—n.
(-ṇaṃ) 1. An instrument or means of action. 2. Making, doing. 3. Action, act. 4. Cause, motive. 5. Business, occupation, as trade. &c. 6. An organ of sense. 7. The body. 8. The mind or heart. 9. A field. 10. Grain. 11. The posture, abstinence, &c. of an ascetic. 12. Copulation, (seu modus coeundi.) 13. The usage or practice of the writer caste. 14. Acting, dramatic action. 15. Song, singing. 16. The particular business of any tribe or caste. 17. Plaistering, spreading any thing with the hand. 18. A Karana, an astrological division of time; the Karanas are eleven: 7 moveable and 4 fixed, and two are equal to a lunar day; or the time during which the moon’s motion from the sun amounts to 6º. 19. (In grammar) The instrumental case, or noun in that case. m.
(-ṇaḥ) A man of a mixed class, the son of a Sudra woman by a Vaisya; or, according to some, of an outcaste K'shetriya, by a K'shetriya female; the occupation of this class is writing, accounts, &c. a writer, a scribe. f. (-ṇī) 1. A woman of the same caste. 2. (In arithmetic, &c.) A surd or irrational quantity. E. kṛ to do, to act, &c. lyuṭ aff.
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Kāraṇa (कारण).—n.
(-ṇaṃ) 1. Cause, motive, origin, principle: in logic, cause is of three kinds; Samavayi inherent or direct; Asamavayi proximate or indirect; and Nimitta instrumental or incidental. 2. Action, agency. 3. Killing, injuring. 4. An organ of sense. 5. An instrument or means. 6. An element, elementary matter. 7. A deity, as the remote or proximate cause of creation. 8. A number of scribes. 9. A kind of musical instrument. 10. A sort of song, &c. see karaṇa. 11. The origin of a story (of a play or poem.) f.
(-ṇā). 1. Pain, agony. 2. Casting into hell. 3. An astronomical period. E. kṛñ to do or act, in the causal form, and yuc or lyuṭ affix, or karaṇa, and aṇ added.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Karaṇa (करण).—i. e. kṛ + ana, I. adj., f. ṇī, Making, causing, e. g. vaidhavya-, Causing widowhood, [Rāmāyaṇa] 6, 95, 27. saṃjīva-, Causing health, [Rāmāyaṇa] 6, 26, 5. Ii. n. 1. Making, Mahābhārata 3, 15297; performing, [Pañcatantra] 40, 15. 2. Action, [Rāmāyaṇa] 1, 11, 17. 3. Instrument, Bhāṣāp. 57. 4. An organ of sense, [Raghuvaṃśa, (ed. Stenzler.)] 8, 38. 5. The body, [Kumārasaṃbhava, (ed. Stenzler.)] 4, 5. 6. A document, [Mānavadharmaśāstra] 8, 51. 7. Musical time, [Kumārasaṃbhava, (ed. Stenzler.)] 6, 40. Iii. m. The son of a Vrātya Kṣatriya, [Mānavadharmaśāstra] 10, 22.
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Kāraṇa (कारण).—i. e. kṛ, [Causal.], + ana. I. m. 1. Motive, [Pañcatantra] iii. [distich] 99. 2. Cause, [Suśruta] 1, 310, 4; [Kathāsaritsāgara, (ed. Brockhaus.)] 3, 31 (with the loc.). 3. Primary cause, [Mānavadharmaśāstra] 5, 152; [Bhartṛhari, (ed. Bohlen.)] 2, 82. 4. An element, [Yājñavalkya, (ed. Stenzler.)] 3, 148. 5. Basis, [Mānavadharmaśāstra] 11, 84. 6. Argument, [Nala] 16, 27; proof, [Mānavadharmaśāstra] 8, 200. 7. An instrument, a means, [Rāmāyaṇa] 1, 65, 10 (cf. Gorr. 1, 67, 4, who reads upāyaiḥ). 8. An organ of sense, [Raghuvaṃśa, (ed. Stenzler.)] 16, 22. 9. Abl. kāraṇāt, and loc. ṇe, On account of, [Rāmāyaṇa] 5, 56, 136; 5, 28, 9. Instr. ṇena, By some reason, [Cāṇakya] 23. yena kāraṇena, Because, [Pañcatantra] 175, 10. kiṃ punaḥ kāraṇam, From what motive, Mahābhārata 1, 3600. Ii. f. ṇā, Torture, [Daśakumāracarita] in Chr. 195, 16.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Karaṇa (करण).—1. [adjective] active, clever, skilled.
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Karaṇa (करण).—2. [feminine] ī making, causing (—°). [masculine] helper, assistant, [Name] of a caste ([feminine] ī); complex of sounds, i.e. word. [neuter] making, doing, causing; action, occupation; organ, instrument; instrumentality or the instrumental case ([grammar]); document, bond, evidence ([jurisprudence]).
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Kāraṇa (कारण).—[adjective] = 1 kāra (—°). [neuter] (adj. —° [feminine] ī) cause, reason, motive, first or chief matter or element, substance; sign, mark, document, proof; means, instrument, organ. °—, [ablative], [instrumental], & [locative] from some cause or reason; for the sake of ([genetive]); [ablative] also instead of ([genetive]). —* Abstr. tā [feminine], tva [neuter]
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Karaṇa (करण):—[from kara] a mf(ī) n (once karaṇa, [Ṛg-veda i, 119, 7]) doing, making, effecting, causing ([especially] ifc.; cf. antakaraṇa, uṣṇaṃ-k, etc.), [Rāmāyaṇa] etc.
2) [v.s. ...] clever, skilful, [Ṛg-veda i, 119, 7]
3) [v.s. ...] m. a helper, companion, [Atharva-veda vi, 46, 2; xv, 5, 1-6; xix, 57, 3]
4) [v.s. ...] a man of a mixed class (the son of an outcast Kṣatriya, [Manu-smṛti x, 22]; or the son of a Śūdra woman by a Vaiśya, [Yājñavalkya i, 92]; or the son of a Vaiśya woman by a Kṣatriya, [Mahābhārata i, 2446; 4521]; the occupation of this class is writing, accounts etc.)
5) [v.s. ...] writer, scribe, [Horace H. Wilson]
6) [v.s. ...] m. (in [grammar]) a sound or word as an independent part of speech (or as separated from the context; in this sense usually n.), [Kāśikā-vṛtti on Pāṇini 3-1, 41; Patañjali] [commentator or commentary] on [Ṛgveda-prātiśākhya]
7) [v.s. ...] m. (in mus.) a kind of time, [Kumāra-sambhava vi, 40]
8) [from kara] n. the act of making, doing, producing, effecting, [Śatapatha-brāhmaṇa; Mahābhārata] etc. (very often ifc. e.g. muṣṭi-k, virūpa-k)
9) [v.s. ...] an act, deed, [Ṛg-veda]
10) [v.s. ...] an action ([especially] a religious one), [Yājñavalkya i, 250; Rāmāyaṇa]
11) [v.s. ...] the special business of any tribe or caste, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] a calculation ([especially] an astronomical one), [Varāha-mihira’s Bṛhat-saṃhitā]
13) [v.s. ...] an astrological division of the day (these Karaṇas are eleven, viz. vava, valava, kaulava, taitila, gara, vaṇija, viṣṭi, śakuni, catuṣpada, kintughna, and nāga, two being equal to a lunar day; the first seven are called a-dhruvāṇi or movable, and fill, eight times repeated, the space from the second half of the first day in the moon’s increase to the first half of the fourteenth day in its wane; the four others are dhruvāṇi or fixed, and occupy the four half-days from the second half of the fourteenth day in the wane of the moon to the first half of the first day in its increase), [Varāha-mihira’s Bṛhat-saṃhitā; Suśruta] etc.
14) [v.s. ...] pronunciation, articulation, [Atharvaveda-prātiśākhya]
15) [v.s. ...] (in [grammar]) a sound or word as an independent part of speech, separated from its context, [Pāṇini; Kāśikā-vṛtti] etc., (karaṇa may be used in this way like kāra e.g. iti-karaṇa, [Śāṅkhāyana-śrauta-sūtra])
16) [v.s. ...] the posture of an ascetic
17) [v.s. ...] a posture in sexual intercourse
18) [v.s. ...] instrument, means of action, [Śvetāśvatara-upaniṣad; Yājñavalkya; Meghadūta]
19) [v.s. ...] an organ of sense or of speech, [Vājasaneyi-saṃhitā-prātiśākhya; Pāraskara-gṛhya-sūtra]
20) [v.s. ...] (in law) an instrument, document, bond, [Manu-smṛti viii, 51; 52; 154]
21) [v.s. ...] (in [grammar]) the means or instrument by which an action is effected, the idea expressed by the instrumental case, instrumentality, [Pāṇini 1-4, 42; ii, 3, 18; iii, 2, 45]
22) [v.s. ...] cause (= kāraṇa)
23) [v.s. ...] a spell, charm, [Kathāsaritsāgara] (cf. karaṇa-prayoga)
24) [v.s. ...] rhythm, time, [Kumāra-sambhava]
25) [v.s. ...] body, [Meghadūta; Kumāra-sambhava; Kādambarī]
26) [v.s. ...] Name of a treatise of Varāha-mihira on the motion of the planets
27) [v.s. ...] of a work belonging to the Śiva-darśana
28) [v.s. ...] a field, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
29) [v.s. ...] the mind, heart, [Horace H. Wilson] (cf. antaḥ-karaṇa)
30) [v.s. ...] grain, [Horace H. Wilson]
31) [v.s. ...] (also) a sinew, tendon, muscle, [Kirātārjunīya]
32) b etc. See p. 254, col. 1.
33) Kāraṇa (कारण):—[from kāra] 1. kāraṇa n. cause, reason, the cause of anything ([genitive case], also often [locative case]), [Kātyāyana-śrauta-sūtra; Mahābhārata; Manu-smṛti] etc.
34) [v.s. ...] instrument, means
35) [v.s. ...] motive origin, principle
36) [v.s. ...] a cause (in [philosophy] id est. that which is invariably antecedent to some product cf. samavāyi-k, asamavāyi-k, nimitta-k)
37) [v.s. ...] an element, elementary matter, [Yājñavalkya iii, 148; Bhagavad-gītā xviii, 13]
38) [v.s. ...] the origin or plot of a play or poem, [Sāhitya-darpaṇa]
39) [v.s. ...] that on which an opinion or judgement is founded (a sign, mark; a proof; a legal instrument, document), [Manu-smṛti; Mahābhārata] etc.
40) [v.s. ...] an organ of sense, [Raghuvaṃśa xvi, 22 etc.]
41) [v.s. ...] an action, [Mahābhārata xii, 12070]
42) [v.s. ...] agency, instrumentality, condition, [Kathāsaritsāgara cxii, 178]
43) [v.s. ...] ‘the cause of being’, a father, [Horace H. Wilson]
44) [v.s. ...] ‘cause of creation’, a deity, [Horace H. Wilson]
45) [v.s. ...] the body, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
46) [v.s. ...] a kind of musical instrument, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
47) [v.s. ...] a sort of song, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
48) [v.s. ...] a number of scribes or Kāyasthas, [Horace H. Wilson]
49) Kāraṇā (कारणा):—[from kāraṇa > kāra] f. pain, agony, [Daśakumāra-carita]
50) [v.s. ...] an astronomical period, [Horace H. Wilson] ([kāraṇāt, from some cause or reason, [Ṛgveda-prātiśākhya iii, 13; Manu-smṛti viii, 355]; kasmāt kāraṇāt, from what cause? mama-kāraṇāt, for my sake, [Rāmāyaṇa] etc.; a-kāraṇena, without a reason, [Yājñavalkya ii, 234]; yena kāraṇena, because; yasmin kāraṇe, from which motive, wherefore.])
51) Kāraṇa (कारण):—[from kāra] 2. kāraṇa n. killing, injury, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Karaṇa (करण):—[(ṇaḥ-ṇaṃ)] 1. n. An instrument or means of action; act; organ; cycle; business. m. Man of a mixed caste.
2) Kāraṇa (कारण):—(ṇaṃ) 1. n. Cause; or means. f. (ṇā) Agony; a cycle.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ https://www.youtube.com/watch?v=GTXVBiGzFSE Karana Pronunciation Sanskrit कारण kāraṇa. 2025년 10월 29일에 확인.
- ↑ https://www.youtube.com/watch?v=am0yNIFT4P4 Karana Sharira Pronunciation Sanskrit कारणशरीर kāraṇa śarīra. 2025년 10월 29일에 확인.
- ↑ 가 나 https://en.wikipedia.org/wiki/Karana 2025년 10월 29일에 확인.
Karana may refer to:- Karana, ancient Assyrian-Babylonian city state, modern day Tell al-Rimah
- Karrana, a village in Bahrain
- Karana (dance) are the 108 key transitions in classical Indian dance described in Natya Shastra
- Karan (caste) or Karana, a caste of Odisha state in India
- Karana (astronomy), a historical genre of Indian texts on astronomy
- Karana (pancanga), one among the five co-ordinate members (pancanga) in the Indian system of astronomical calculations
- Karana (moth), a genus of moths of the family Noctuidae
- Kāraṇa, cause and effect in Advaita Vedanta
- Karana, colloquial term for Indians in Madagascar
- Karana, the main character in Scott O'Dell's novel Island of the Blue Dolphins, who is based on the historical Juana Maria
- Karana the Rainkeeper, the god of rain and storms in the EverQuest MMORPG
- ↑ 가 나 https://www.howtopronounce.com/karana Learn how to pronounce Karana. 2025년 10월 29일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/karana-sarira Learn how to pronounce karana-sarira. 2025년 10월 29일에 확인.
- ↑ 가 나 다 라 https://en.wikipedia.org/wiki/Īśvarakṛṣṇa 2025년 8월 20일에 확인.
Īśvarakṛṣṇa (Sanskrit: ईश्वर कृष्णः, Īśvara Kṛṣṇa, Chinese: 自在黑; pinyin: Zìzàihēi) (fl. c. 350 CE)[1] was an Indian philosopher and sage. He was the author of Samkhyakarika (“Verses on Samkhya”), an account of the universe and its components (tattvas) according to the Samkhya school, one of the six schools of Hindu philosophy.[2] Samkhyakarika is the earliest surviving authoritative text on classical Samkhya philosophy.[3]
[1] "Sankhya | Internet Encyclopedia of Philosophy". Retrieved 2022-02-21.
[2] Davies, John (2013-10-08). Hindu Philosophy: The Sankhya Karika of Iswara Krishna. Routledge. ISBN 978-1-136-38973-3.
[3] King, Richard (1999), Indian Philosophy: An Introduction to Hindu and Buddhist Thought, Edinburgh University Press, p. 63. ISBN 978-0-7486-0954-3. - ↑ 가 나 다 https://www.wisdomlib.org/definition/ishvarakrishna 2025년 8월 21일에 확인.
Sanskrit dictionary
[«previous (I) next»] — Ishvarakrishna in Sanskrit glossary
Īśvarakṛṣṇa (ईश्वरकृष्ण).—Name of the author of Sāṅkhya Kārikā.
Derivable forms: īśvarakṛṣṇaḥ (ईश्वरकृष्णः).
Īśvarakṛṣṇa is a Sanskrit compound consisting of the terms īśvara and kṛṣṇa (कृष्ण).
Source: DDSA: The practical Sanskrit-English dictionary
1) Īśvarakṛṣṇa (ईश्वरकृष्ण) as mentioned in Aufrecht’s Catalogus Catalogorum:—poet. [Subhāshitāvali by Vallabhadeva]
2) Īśvarakṛṣṇa (ईश्वरकृष्ण):—Sāṃkhyakārikā.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum Īśvarakṛṣṇa (ईश्वरकृष्ण):—[=īśvara-kṛṣṇa] [from īśvara > īś] m. Name of the author of the Sāṃkhya-kārikā.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Īśvarakṛṣṇa (ईश्वरकृष्ण):—(ī + kṛ) m. Nomen proprium des Verfassers der [SĀṂKHYAKĀRIKĀ] [SĀṂKHYAK. 71.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Īśvarakṛṣṇa (ईश्वरकृष्ण):—m. Nomen proprium eines Autors.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw0171.jpg 2025년 8월 21일에 확인.
Īśvará-kṛishṇa m., N. of the author of the Sāṃkhya-kārikā. - ↑ https://www.youtube.com/watch?v=CAR5arzzKQ4 Ishwara Pronunciation Sanskrit ईश्वर īśvara. 2025년 8월 21일에 확인.
- ↑ https://www.youtube.com/watch?v=6PBp_kgUII4 Krishna Pronunciation Sanskrit कृष्ण kṛṣṇa. 2025년 8월 21일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/isvara Learn how to pronounce isvara. 2025년 8월 21일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/krishna Learn how to pronounce krishna. 2025년 8월 21일에 확인.
- ↑ 가 나 다 라 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=因中無果論&op=translate 구글 번역 2025년 10월 29일에 확인.
Chinese (Traditional): 因中無果論 Yīn zhōng wú guǒ lùn 인쫑우꿔런 Did you mean: 因中無論
Chinese (Simplified): 因中无果论 Yīn zhōng wú guǒ lùn 인쫑우꿔런
English: Theory of No Effect in Cause
Korean: 원인에 대한 무효과 이론 - ↑ 가 나 다 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=因中無果 DDB (Digital Dictionary of Buddhism). 2025년 10월 29일에 확인.
因中無果
Pronunciations
[py] yīn zhōng wúguǒ
[wg] yin-chung wu-kuo
[hg] 인중무과
[mc] in jung mugwa
[mr] in chung mugwa
[kk] インチュウムカ
[hb] inchū muka
[qn] nhân trung vô quả
Basic Meaning: effects are not [necessarily] inherent in their causes
Senses:- The theoretical position that causes do not always contain the character of their effects (Skt. asat-kārya). This position was held by the Vaiśeṣika school 勝論宗. As distinguished from the 因中無果 position held by the Sāṃkhyas. 〔中論 T 1564.30.6c17〕 [Charles Muller]
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[Dictionary References]
Bukkyō jiten (Ui) 54
Japanese-English Buddhist Dictionary (Daitō shuppansha) 128b/140
Bukkyōgo daijiten (Nakamura) 72a
Fo Guang Dictionary 2272
Bukkyō daijiten (Mochizuki) (v.1-6)184c,2819b - ↑ 가 나 다 라 마 바 https://www.wisdomlib.org/definition/asatkaryavada 2025년 10월 29일에 확인.
Asatkaryavada, Asatkarya-vada, Asatkāryavāda: 4 definitions
In Hinduism
Ayurveda (science of life)
Asatkaryavada in Ayurveda glossary
Asatkāryavāda (असत्कार्यवाद):—The ideology which believes that the effect is not present in the cause
Source: gurumukhi.ru: Ayurveda glossary of terms
Nyaya (school of philosophy)
Asatkaryavada in Nyaya glossary
Asatkāryavāda (असत्कार्यवाद) refers to a particular doctrine of “cause and effect”.—In Indian Philosophy, theory of causation has great significance. Satkāryavāda and asatkāryavāda are two prime doctrines. Asatkāryavādins say that though, the effect is produced out of the cause only and nothing else, still the effect, as an effect, is not in cause, since it is not seen to be present there. The final outcome of this theory is that, effect is only potentially and not actually present in the cause.
This cause and effect relationship is very well explained in details here in Nyāya darśana as compared to similar theories of Jainism, Buddhism and Mimamsa. The prominent defect of Nyāya darśana is that it believes consciousness as accidental character of ātman, as free soul is unconsciousness. Many have criticized their theory of mokṣa, as “mokṣa of Nyāya is a word without any meaning”.
Source: Shodhganga: Comparative study of spiritual practices in Jainism and Patanjala yoga (Nyaya)
General definition (in Hinduism)
Asatkaryavada in Hinduism glossary
Asatkāryavāda (असत्कार्यवाद) refers to one of the philosophical systems regarding the cause and effect relation prevalent in Ancient India.—Asatkāryavāda has also two divisions: (a) Ārambhavāda and (b) Pratītyasamutpādavāda. According to the asatkāryavāda, the effect is a new beginning (arambha), a new creation; it is different from its cause and it can never be the same with cause. Uddyotakara, Vācaspati Miśra, and others also do not accept satkāryavāda and have given arguments to establish asatkāryavāda.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (h)
Languages of India and abroad
Sanskrit dictionary
Asatkaryavada in Sanskrit glossary
Asatkāryavāda (in Sanskrit) can be associated with the following Chinese terms:
1) 無因 [wú yīn]: “nonexistence of cause”.
2) 無因論 [wú yīn lùn]: “doctrine of non-causality”.
Note: asatkāryavāda can be alternatively written as: asat-kārya-vāda.
Source: DILA Glossaries: Sanskrit-Chinese-English (dictionary of Buddhism) - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=因中有果論&op=translate 구글 번역 2025년 10월 25일에 확인.
Chinese (Traditional): 因中有果論 Yīn zhōng yǒu guǒ lùn 인쫑 요 꿔런
Chinese (Simplified): 因中有果论 Yīn zhōng yǒu guǒ lùn 인쫑 요 꿔런
English: Theory of Cause and Effect
Korean: 인과관계 이론 - ↑ https://hanja.dict.naver.com/#/search?query=因中有果論&range=letter 네이버 한자사전. 2025년 10월 25일에 확인.
因中有果論 인중유과론
결과(結果)로서 생기게 되는 것은 그 형(形)이야 어떻든 이미 그것이 원인(原因) 가운데 선주(先主)한다는 설(說).
因 인할 인
부수 囗(큰입구몸) 총 획수 6획
1. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
中 가운데 중
부수 丨(뚫을곤) 총 획수 4획
1. 가운데 2. 안, 속 3. 사이
𠁦(고자), 𠁧(고자), 𠁩(고자), 𠔗(동자), 𠔈(동자)
有 있을 유
부수 ⺝(달월2) 총 획수 6획
1. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
果 실과 과, 시중들 와, 벗을 라(나), 강신제 관
부수 木(나무목) 총 획수 8획
1. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
𣐭(동자), 菓(동자)
論 논할 론(논), 조리 륜(윤)
부수 言(말씀언) 총 획수 15획
1. (논할 론(논)) 2. 논하다(論--), 논의하다(論議--) 3. 서술하다(敍述--)
论(간체자), 𧪺(본자), 倫(동자), 𠐜(동자), 论(동자) - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=因中有果 DDB (Digital Dictionary of Buddhism). 2025년 10월 24일에 확인.
因中有果
Pronunciations
[py] yīnzhōng yǒuguǒ
[wg] yin-chung yu-kuo
[hg] 인중유과
[mc] injung yugwa
[mr] injung yugwa
[kk] インチュウウカ
[hb] inchū uka
[qn] nhân trung hữu quả
Basic Meaning: the result exists within the cause
Senses:- The theory which maintains that effects are innate or immanent in their causes. This position is held by the Sāṃkhya school 數論. The opposite of 因中無果 (Skt. sat-kārya). 〔瑜伽論 T 1579.30.303b26〕 [Charles Muller; source(s): JEBD]
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[Dictionary References]
Bukkyō jiten (Ui) 54
Japanese-English Buddhist Dictionary (Daitō shuppansha) 128b/140
Bukkyōgo daijiten (Nakamura) 71d
Fo Guang Dictionary 2271
Bukkyō daijiten (Mochizuki) (v.1-6)184b - ↑ https://hanja.dict.naver.com/#/search?query=因中有果&range=all 네이버 한자사전. 2025년 10월 25일에 확인.
因 인할 인
부수 囗(큰입구몸) 총 획수 6획
1. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
中 가운데 중
부수 丨(뚫을곤) 총 획수 4획
1. 가운데 2. 안, 속 3. 사이
𠁦(고자), 𠁧(고자), 𠁩(고자), 𠔗(동자), 𠔈(동자)
有 있을 유
부수 ⺝(달월2) 총 획수 6획
1. 있다 2. 존재하다(存在--) 3. 가지다, 소지하다(所持--)
𢇔(동자)
果 실과 과, 시중들 와, 벗을 라(나), 강신제 관
부수 木(나무목) 총 획수 8획
1. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
𣐭(동자), 菓(동자)
因中有果論 인중유과론
결과(結果)로서 생기게 되는 것은 그 형(形)이야 어떻든 이미 그것이 원인(原因) 가운데 선주(先主)한다는 설(說). - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=因中有果&op=translate 구글 번역 2025년 10월 25일에 확인.
Chinese (Traditional): 因中有果 Yīn zhōng yǒu guǒ 인쫑 요꿔
Chinese (Simplified): 因中有果 Yīn zhōng yǒu guǒ 인쫑 요꿔
English: Cause and effect
Korean: 원인과 결과 - ↑ 가 나 http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=因中說果 DDB (Digital Dictionary of Buddhism). 2025년 10월 24일에 확인.
因中說果
Pronunciations
[py] yīn zhōng shuōguǒ
[wg] yin-chung shuo-kuo
[hg] 인중설과
[mc] in jung seol gwa
[mr] in chung sŏl kwa
[kk] インチュウセッカ
[hb] in chū sekka
[qn] nhân trung thuyết quả
Basic Meaning: to speak of the result before the cause has fully matured
Senses:- (Skt. sat-kārya-vāda, *kārye kāraṇôpacāraḥ) 〔金光明經文句記 T 1786.39.147c24〕 [Charles Muller]
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[Dictionary References]
Bukkyō jiten (Ui) 54
Bulgyo sajeon 734a
Japanese-English Buddhist Dictionary (Daitō shuppansha) 128b/140
Fo Guang Dictionary 2272
Ding Fubao {Digital Version}
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0283
Bukkyō daijiten (Mochizuki) (v.1-6)184c
Bukkyō daijiten (Oda) 96-1 - ↑ https://www.wisdomlib.org/definition/yin-zhong-shuo-guo 2025년 10월 24일에 확인.
Yin zhong shuo guo, Yīn zhōng shuō guǒ: 2 definitions
In Buddhism
Chinese Buddhism
Yin zhong shuo guo in Chinese Buddhism glossary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
因中說果 [yin zhong shuo guo]—"" (yīn zhōng shuō guǒ) — [Term] A method of discourse that speaks of the fruit (effect) based on the cause.
Nirvana Sutra (涅槃經 [nie pan jing]), Chapter 37, states: "Sometimes, the Tathagata speaks of the fruit in the cause, and the cause in the fruit (果中說因 [guo zhong shuo yin]). For example, ordinary people say that mud is a bottle, and thread is clothing; this is called speaking of the fruit in the cause. As for speaking of the cause in the fruit (果中說因 [guo zhong shuo yin]), it is like saying a cow is water and grass, or a person is food."
Mahāprajñāpāramitopadeśa (智度論 [zhi du lun]), Chapter 43, states: "Knowing that a person eats (food equivalent to) several bolts of cloth daily – though cloth itself is inedible – yet from the cause and condition of cloth, one obtains food; this is called speaking of the fruit in the cause. Like seeing a good painting and saying it's a good hand (meaning a good painter); this is speaking of the cause in the fruit (果中說因 [guo zhong shuo yin])."
Source: DILA Glossaries: Ding Fubao: Dictionary of Buddhist Studies
Languages of India and abroad
Chinese-English dictionary
Yin zhong shuo guo in Chinese glossary
因中說果 [yīn zhōng shuō guǒ] refers to: “speak of the result before the cause has fully matured”.
因中說果 is further associated with the following language/terms:
[Sanskrit] kārye kāraṇopacāraḥ; sat-kārya-vāda.
[Vietnamese] nhān trung thuyết quả.
[Korean] 인중설과 / in jung seol gwa.
[Japanese] インチュウセッカ / in chū sekka.
Source: DILA Glossaries: Digital Dictionary of Buddhism - ↑ https://glossaries.dila.edu.tw/search?locale=en&term=因中說果&commit=Search Dictionary of Buddhist Studies. 2025년 10월 24일에 확인.
因中說果
【術語】於因上說果之論法。涅槃經三十七曰：「如來或時，因中說果，果中說因。如世間人，說泥即是瓶，縷即是衣，是名因中說果。果中說因者，牛即水草，人即是食。」智度論四十三曰：「知人日食數匹布，不可食，從布因緣得食，是名因中說果。如見好畫而言好手，是為果中說因。」 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=因中說果&op=translate 구글 번역 2025년 10월 25일에 확인.
Chinese (Traditional): 因中說果 Yīn zhōng shuō guǒ 인쫑 슈어꿔
Chinese (Simplified): 因中说果 Yīn zhōng shuō guǒ 인쫑 슈어꿔
English: The effect from the cause
Korean: 원인으로부터의 결과 - ↑ https://hanja.dict.naver.com/#/search?query=因中說果&range=letter 네이버 한자사전. 2025년 10월 25일에 확인.
因 인할 인
부수 囗(큰입구몸) 총 획수 6획
1. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자)
中 가운데 중
부수 丨(뚫을곤) 총 획수 4획
1. 가운데 2. 안, 속 3. 사이
𠁦(고자), 𠁧(고자), 𠁩(고자), 𠔗(동자), 𠔈(동자)
說 말씀 설, 달랠 세, 기뻐할 열, 벗을 탈
부수 言(말씀언) 총 획수 14획
1. (말씀 설) 2. 말씀 3. 문체(文體)의 이름
说(간체자), 𧧘(와자), 说(동자), 説(동자)
果 실과 과, 시중들 와, 벗을 라(나), 강신제 관
부수 木(나무목) 총 획수 8획
1. (실과 과) 2. 실과(實果), 과실(果實) 3. 열매
𣐭(동자), 菓(동자) - ↑ 가 나 다 https://en.wikipedia.org/wiki/Satkaryavada 2025년 10월 24일에 확인.
Satkaryavada
The Samkhya school of philosophy, which follows Prakṛti Parinama-vada (doctrine of the transformation of objective nature), describes the origination and evolution of universe through its theory of Satkāryavāda (Sanskrit: सत्कार्यवाद) which is the theory of causation. According to this theory, the manifested effect is pre-existent in the cause; and the original material cause of everything that is perceived is Prakriti. When Prakriti is not in proximity with immutable Purusha, the conscious ability (chiti-shakti), the three modes (gunas-sattva, rajas and tamas) of prakriti are in equipoise and prakriti is an unmanifest potential. When the conscious ability and the objective ability interact the three modes of the objective nature become disturbed and enter a state of flux giving rise to diverse manifest appearance. - ↑ 가 나 다 https://www.wisdomlib.org/definition/satkaryavada 2025년 10월 24일에 확인.
Sanskrit dictionary
Satkaryavada in Sanskrit glossary
Satkāryavāda (सत्कार्यवाद):—[=sat-kārya-vāda] [from sat-kārya > sat] m. (or -siddhānta m., [Kapila]) the doctrine of the actual existence of an effect (in its cause), [Bādarāyaṇa’s Brahma-sūtra [Scholiast or Commentator]]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Satkāryavāda (in Sanskrit) can be associated with the following Chinese terms:
1) 因中說果 [yīn zhōng shuō guǒ]: “speak of the result before the cause has fully matured”.
Note: satkāryavāda can be alternatively written as: sat-kārya-vāda.
Source: DILA Glossaries: Sanskrit-Chinese-English (dictionary of Buddhism) - ↑ https://www.youtube.com/watch?v=jFJs9-disjI Satkaryavada in Indian Philosophy || #Philosophyin60sec || by Namrata Choudhury. 2025년 10월 24일에 확인.
- ↑ https://www.wisdomlib.org/definition/satkaryavada#hinduism 2025년 10월 24일에 확인.
Satkaryavada, Satkarya-vada, Satkāryavāda: 9 definitions
In Hinduism
Samkhya (school of philosophy)
Satkaryavada in Samkhya glossary
Satkāryavāda (सत्कार्यवाद) refers to one of the philosophical systems regarding the cause and effect relation prevalent in Ancient India.—Satkāryavāda is upheld by the Sāṃkhya-Yoga and Advaita Vedānta philosophers. According to Satkāryavāda the effect already exists in the cause in a potential condition. So, it is not basically new creation and different from the material cause. But effect is only an explicit manifestation of that which are contained in its material cause. For example, a pot is not different from the clay, a cloth is not different from the threads.
There are two divisions of Satkāryavāda—a) Pariṇāmavāda and b) Vivartavāda. They are called to be Pariṇāmavādins, who believes that the effect is a real transformation of its cause, but who believes that the effect is unreal, they are Vivartavādins. Sāṃkhya-Yoga’s view is known as Prakṛti-Pariṇāmavāda, Rāmānuja’s view is known as Brahma-Pariṇāmavāda, Śaṃkara is Vivartavādin.
It is the Sāṃkhyas who have actually established the theory satkāryavāda by different arguments. Īśvaṛakṛṣṇa has discussed the theory of satkāryavāda in his Sāṃkhyakārikā. He gives five arguments to prove this theory. The five arguments are discussed here as follows:- asadakaranād,
- upādāna-grahaṇāt,
- sarvasambhavābhāvāt,
- śaktasya-śakyakaraṇāt,
- kāraṇabhāvāt.
Satkāryavāda (सत्कार्यवाद, “form”) refers to the Sāṃkhya’s concept of causation.—Satkāryavāda (the doctrine that the effect pre-exists in its cause), presents the three fundamental qualities (i.e. triguṇa) as the grounds for an argument by asserting that the diversity of the phenomenal world is also nothing but the transformation of the three qualities according to the relative superiority or inferiority among their forces. In this case, an aspect of superiority or inferiority among the three qualities is expressed in the concept of saṃsthāna.
Source: krindology.com: Dignāga’s Critical Issues against the Sāṃkhya Definition of Perception (s) - ↑ https://www.zgbk.com/ecph/words?SiteID=1&Name=数论派#section1-4 《中国大百科全书》第三版网络版의《数论派》항목(중국어 간체). 2025년 10월 29일에 확인.
因中有果论
所谓“因中有果论”是数论派在展示其转变说理论体系时的一个基本论证。数论派认为，世间事物或人生现象都是由一个根本因转变出来的。诸种事物千变万化，都具有结果的性质，而任何结果都仅仅是原因的转变。在一切事物的原因中，已经包含了结果。结果是潜在于原因中的，原因和结果是同一物的隐蔽状态和显现状态，是同一物的因位和果位，二者在本质上是相同的。例如，从种子生长出果实，种子在这里是因，果实是果。在数论派看来，它们是同一个东西，种子是果实的隐蔽状态，是因位，而果实是种子的显现状态，是果位。二者无本质差别，种子在未结成果实之前已包含了果实（因中有果）。与此类似，世间一切事物是一种果，它们是由某一根本因转变而来的。这根本因在转化出世间现象之前，已经在自身内部中包含着世间现象了。
数论派的这种因果理论强调了事物在发展过程中的联系，但也在一定程度上忽视了因与果之间的差别。这在印度古代曾引起其他派别的指责。佛教等派别经常对数论派的因中有果论进行破斥。 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=轉變說&op=translate 구글 번역 2025년 10월 29일에 확인.
Chinese (Traditional): 轉變說 Zhuǎnbiàn shuō 쫜비앤 슈어
Chinese (Simplified): 转变说 Zhuǎnbiàn shuō 쫜비앤 슈어
English: Transformation Theory
Korean: 변환 이론 - ↑ 가 나 다 라 마 바 사 아 자 https://www.wisdomlib.org/definition/parinamavada 2025년 10월 29일에 확인.
Parinamavada, Pariṇāmavāda, Parinama-vada, Parīṇāmavāda: 5 definitions
In Hinduism
Ayurveda (science of life)
Parinamavada in Ayurveda glossary
Pariṇāmavāda (परिणामवाद):—[pariṇāmavādaḥ] Theory of tramsformation which states that all the substances get changes continously
Source: gurumukhi.ru: Ayurveda glossary of terms
Languages of India and abroad
Sanskrit dictionary
Parinamavada in Sanskrit glossary
Pariṇāmavāda (परिणामवाद) or Parīṇāmavāda (परीणामवाद).—the Sāṅkhya doctrine of evolution.
Derivable forms: pariṇāmavādaḥ (परिणामवादः), parīṇāmavādaḥ (परीणामवादः).
Pariṇāmavāda is a Sanskrit compound consisting of the terms pariṇāma and vāda (वाद).
Source: DDSA: The practical Sanskrit-English dictionary
Pariṇāmavāda (परिणामवाद):—[=pari-ṇāma-vāda] [from pari-ṇāma > pari-ṇam] m. the ‘doctrine of evolution’, the Sāṃkhya doctrine, [Sarvadarśana-saṃgraha]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Pariṇāmavāda (परिणामवाद):—m. die Entwickelungstheorie , die Sāṃkhya-Theorie.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung - ↑ https://www.youtube.com/watch?v=QKsC3XVrAHI Parinamavada Pronunciation Sanskrit परिनामवाद parināmavāda. 2025년 10월 29일에 확인.
- ↑ 가 나 다 https://en.wikipedia.org/wiki/Advaita_Vedanta#Parinamavada_and_vivartavada_-_causality_and_change 2025년 10월 29일에 확인.
Parinamavada and vivartavada - causality and change
See also: Satkāryavāda, Ajativada, and Vivartavada Cause and effect are an important topic in all schools of Vedanta.[note 52] Two sorts of causes are recognised, namely Nimitta kāraṇa, the efficient cause, that which causes the existence of the universe, and Upādāna kāraṇa, the material cause, that from which the matery of this universe comes.[310] All schools of Vedānta agree that Brahman is both the material and the efficient cause, and all subscribe to the theory of Satkāryavāda,[web 18] which means that the effect is pre-existent in the cause.[23][note 53]
There are different views on the origination of the empirical world from Brahman. All commentators "agree that Brahman is the cause of the world," but disagree on how exactly Brahman is the cause of the world.[23] According to Nicholson, "Mediaeval Vedantins distinguished two basic positions." Parinamavada is the idea that the world is a real transformation (parinama) of Brahman.[23] Vivartavada is the idea that
the world is merely an unreal manifestation (vivarta) of Brahman. Vivartavada states that although Brahman appears to undergo a transformation, in fact no real change takes place. The myriad of beings are unreal manifestation, as the only real being is Brahman, that ultimate reality which is unborn, unchanging, and entirely without parts.[23]
20th verse of Brahmajnanavalimala, attributed to Shankara:
ब्रह्म सत्यं जगन्मिथ्या
जीवो ब्रह्मैव नापरः
Brahman is real, the world is an illusion
Brahman and Jiva are not different.
Brahmajnanavalimala 1.20[web 20]
The Brahma Sutras, the ancient Vedantins, most sub-schools of Vedānta,[23][web 18] as well as Samkhya argue for parinamavada.[web 18] The "most visible advocates of Vivartavada," states Nicholson, are the Advaitins, the followers of Shankara.[23] "Although the world can be described as conventionally real", adds Nicholson, "the Advaitins claim that all of Brahman's effects must ultimately be acknowledged as unreal before the individual self can be liberated".[web 18][note 54]
Yet, Adi Shankara himself most likely explained causality through parinamavada.[web 18][23][24][312] In Shankara's works "Brahman constitutes the basic essence (svabhava) of the universe (BS Bh 3.2.21) and as such the universe cannot be thought of as distinct from it (BS Bh 2.1.14)." In Shankara's view, then, "The world is real, but only in so far as its existence is seen as totally dependent upon Brahman."[312]
Shankara introduced the concept of "Unevolved Name-and-Form," or primal matter corresponding to Prakriti, from which the world evolves,[223] but this concept was not adopted by the later Advaita tradition.[24] Vivartavada became the dominant explanation, with which the primacy of Atman/Brahman can be maintained.[219][220] Scholars such as Hajime Nakamura and Paul Hacker already noted that Adi Shankara did not advocate Vivartavada, and his explanations are "remote from any connotation of illusion".[24][note 55]
Manisha Panchakam, attributed to Adi Shankara:[web 21]
2. I am Brahman (pure consciousness). It is pure consciousness that appears as this universe.
It was the 13th century scholar Prakasatman, who founded the influential Vivarana school, who gave a definition to vivarta, introducing the notion that the world is illusory. It is Prakasatman's theory that is sometimes misunderstood as Adi Shankara's position.[24] Andrew Nicholson concurs with Hacker and other scholars, adding that the vivarta-vada isn't Shankara's theory, that Shankara's ideas appear closer to parinama-vada, and the vivarta explanation likely emerged gradually in Advaita subschool later.[web 18][note 56]
[23] Nicholson, Andrew J. (2010), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, p. 27.
[24] Mayeda, Sengaku (2006), "An Introduction to the Life and Thought of Sankara", in Mayeda, Sengaku (ed.), A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara, Motilal Banarsidass, ISBN 978-8120827714, pp. 25–27.
[219] Koller, John M. (2006), "Foreword", A thousand teachings: the Upadeśasāhasrī of Śaṅkara, Motilall Banarsidass.
[220] Koller, John M. (2013), "Shankara", in Meister, Chad; Copan, Paul (eds.), Routledge Companion to Philosophy of Religion, Routledge.
[223] Mayeda, Sengaku (1992), "An Introduction to the Life and Thought of Sankara", in Mayeda, Sengaku (ed.), A Thousand Teachings: The Upadeśasāhasrī of Śaṅkara, State University of New York City Press, ISBN 0-7914-0944-9, p. 20.
[309] Nagao, Gadjin M. (1991). Madhyamika and Yogacara: A Study of Mahayana Philosophies. State University of New York Press. ISBN 978-0-7914-0187-3., pp. 127–128.
[310] Lipner, Julius J. (1996). "Ancient Banyan: an Inquiry into the Meaning of 'Hinduness'". Religious Studies. 32 (1). Cambridge University Press: 109–126. doi:10.1017/s0034412500024100. S2CID 170138813., pp. 109–126.
[311] Deutsch, Eliot (1973), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press, ISBN 978-0-8248-0271-4, archived from the original on 16 January 2024, retrieved 21 September 2016, pp. 40–43.
[312] King, Richard (1999). "Orientalism and the Modern Myth of "Hinduism"". NUMEN. 46 (2). BRILL: 146–185. doi:10.1163/1568527991517950. S2CID 45954597., p. 221.
[313] Nicholson, Hugh (2011). Comparative Theology and the Problem of Religious Rivalry. Oxford University Press. ISBN 978-0-19-977286-5. Archived from the original on 16 January 2024. Retrieved 3 February 2017., pp. 266 note 20, 167–170.
[314] Nicholson, Hugh (2011). Comparative Theology and the Problem of Religious Rivalry. Oxford University Press. ISBN 978-0-19-977286-5. Archived from the original on 16 January 2024. Retrieved 3 February 2017., p. 266 note 21.
[web 17] "cause". Archived from the original on 11 February 2017, "effect". Archived from the original on 11 February 2017, Sanskrit English Dictionary, University of Koeln, Germany.
[web 18] "Internet Encyclopedia of Philosophy, Bhedābheda Vedānta". Archived from the original on 18 February 2015. Retrieved 16 January 2017.
[web 19] "Brahma Sutras by Swami Sivananda". Swami-krishnananda.org. Archived from the original on 12 June 2011. Retrieved 10 June 2011.
[web 20] Sanskrit:Sanskrit documents Archived 23 June 2021 at the Wayback Machine, Brahmajnanalimala 1.20
[web 21] "manIShApanchakam" (PDF). Archived (PDF) from the original on 17 April 2024. Retrieved 17 April 2024.
[note 52] These concepts are discussed in ancient and medieval texts of Hinduism, and other Indian religions, using synonymous terms. Cause is referred to as kāraṇa (कारण), nidana (निदान), hetu (हेतु) or mulam (मूलम्), while effect is referred to as kārya (कार्य), phala (फल), parinam (परिणाम) or Shungam (शुङ्ग).[web 17][309]
[note 53] Advaita furthermore states that effect (kārya) is non-different from cause (kāraṇa), but the cause is different from the effect. This principle is called kārya-kāraṇa ananyatva. When the cause is destroyed, the effect will no longer exist. For example, cotton cloth is the effect of the cotton threads, which is the material cause. Without threads there will be no cotton cloth. Without cotton there will be no thread. According to Swami Sivananda, in his comments on the Brahmasūtra-Bhāṣya 2.1.9, Adi Shankara describes this as follows:
ananyatve'pi kāryakāraṇayoḥ kāryasya kāraṇātmatvaṃ na tu kāraṇasya kāryātmatvaṃ
Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect.
The effect is of the nature of the cause and not the cause the nature of the effect.
Therefore the qualities of the effect cannot touch the cause.[web 19]
[note 54] According to Eliot Deutsch, Advaita Vedānta states that from "the standpoint of Brahman-experience and Brahman itself, there is no creation" in the absolute sense, all empirically observed creation is relative and mere transformation of one state into another, all states are provisional and a cause-effect driven modification.[311]
[note 55] According to Hugh Nicholson, "the definitive study on the development of the concept of vivarta in Indian philosophy, and in Advaita Vedanta in particular, remains Hacker's Vivarta.[313] According to Hacker, "the word maya has for [Shankara] hardly any terminological weight."[314]
[note 56] Compare the misunderstanding of Yogacharas concept of vijñapti-mātra, 'representation-only', as 'consciousness-only'. - ↑ 가 나 https://www.howtopronounce.com/parinamavada Learn how to pronounce parinamavada. 2025년 10월 29일에 확인.
- ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=接觸&op=translate 구글 번역 2025년 11월 18일에 확인.
Chinese (Traditional): 接觸 Jiēchù 지에추
Chinese (Simplified): 接触 Jiēchù 지에추
English: touch, contact
Korean: 만지다 - ↑ 가 나 다 https://www.wisdomlib.org/definition/samyoga 2025년 11월 18일에 확인.
Samkhya (school of philosophy)
Samyoga in Samkhya glossary
Saṃyoga (संयोग, “contact”).—The relation between prakṛti and puruṣa is called a special kind of saṃyoga (contact) in Sāṃkhya. Saṃyoga is a type of relation. It is of different categories. At least two relata (saṃvandhi) are necessary to establish a relation (saṃvandha) of contact.
There are many types of contact (saṃyoga), such as- anyatarakarmaja-saṃyoga (unilateral contact),
- ubhayakarmaja-saṃyoga (bilateral contact),
- saṃyogaja-saṃyoga (contact generated contact),
- svābhāvika-saṃyoga (natural contact),
- śaktinimitta-saṃyoga (contact for potency),
- yogyatālakṣaṇa-saṃyoga (capability defined contact),
- yādṛcchika-saṃyoga (accidental contact),
- viṣaya-viṣayīnimitta-saṃyoga (dependent-substratum based contact),
- ↑ https://www.youtube.com/watch?v=nRRBv1k9dgU Samyoga Pronunciation Sanskrit संयोग saṃyoga. 2025년 11월 18일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+saṃyoga 2025년 11월 18일에 확인.
AI Overview
The Sanskrit pronunciation of saṃyoga is Sahm-YOH-guh, with the "saṃ" representing a nasal sound before the "y". The "saṃ" syllable is pronounced like "sahm" and the "yoga" syllable is pronounced as in the English word "yoga".
saṃ: Pronounced like sahm, with a nasal sound indicated by the anusvara. The nasal sound is similar to the "n" in "ink" but more nasalized.
yo: Pronounced like the English word "yo".
ga: Pronounced like the English word "guh". - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=第一原因&op=translate 구글 번역 2025년 10월 22일에 확인.
Chinese (Traditional): 第一原因 Dì yī yuányīn 디이 웬인
Chinese (Simplified): 第一原因 Dì yī yuányīn 디이 웬인
English: First reason
Korean: 첫 번째 이유 - ↑ 가 나 다 라 마 바 https://en.wikipedia.org/wiki/Pradhana 2025년 10월 22일에 확인.
In Samkhya, pradhāna (Sanskrit: प्रधान) is the "primal matter," "the first principle from which all material things have evolved.[1] It is an alternate term for prakriti ('material nature' and material desires) in a state of equilibrium of the three gunas – sattva, rajas and tamas, the three modes of prakrti. When purusha (primal consciousness) comes in contact with prakriti, the balance is distorted, and the 23 principles ('the world') evolves from prakriti.[2]
Badarayana’s Brahma sutras state that pradhana is asabadam, 'not mentioned in the Upanishads', and therefore to be rejected as the first cause.[3] Instead, the later Advaita tradition postulates Brahman as the intelligent, conscious first principle and material and efficient cause of the universe.
Etymology
Pradhāna (Sanskrit: प्रधान) is an adjective meaning "most important, prime, chief or major".[web 1] The Shatapatha Brahmana (शतपथ ब्राह्मण) gives its meaning as "the chief cause of the material nature" (S.B.7.15.27) or "the creative principle of nature" (S.B.10.85.3).[web 2]
Samkhya
In Samkhya, pradhāna (Sanskrit: प्रधान) is an alternate term for prakriti ('material nature' and material desires), the "primal matter" and "the first principle from which all material things have evolved."[1] It is a state of equilibrium of the three gunas – sattva, rajas and tamas, the three modes of prakrti. When purusha (primal consciousness) comes in contact with prakriti, the balance is distorted, and the 24 principles ('the world') evolves from prakriti.[2]
The term 'samkhya' is derived from the word sankhya (numbers), referring to the listing or numbering of the basic principles, purusha, the twenty-four principles of prakrti, and the 'right discrimination' between these principles. Purusha is unproduced, free from all action and modification, without attributes, all-pervading consciousness, individual and separate for each body. When Pradhana manifests it becomes the efficient and the material cause of creation.[4] Prakrti is eternal and all-pervading, unlimited and the material cause, eternally producing everything but insentient.[4]
[1] Lochtefeld, James G. (2002). The Illustrated Encyclopedia of Hinduism. The Rosen Publishing Group, Inc., p. 518.
[2] Rajarshi, Mini S. (2006). Yoga: A Synthesis of Psychology and Metaphysics. Motilal Banarsidass Publishe. ISBN 978-81-208-3098-1., p. 48.
[3] Patton, Laurie L. (1994). Authority, Anxiety, and Canon: Essays in Vedic Interpretation. SUNY Press. ISBN 9780791419380., p. 146.
[4] Hughes, David Bruce. Sri Vedanta-sutra, Adhyaya 2. Esoteric Teachings Seminar., p. 76.
[web 1] "Sanskrit Dictionary". Spokensanskrit.de.
[web 2] "Pradhana". Vedabase. - ↑ 가 나 https://www.wisdomlib.org/definition/pradhana 2025년 10월 22일에 확인.
Sanskrit dictionary
Pradhana in Sanskrit glossary
Pradhana (प्रधन).—
1) A battle, fight, war, contest; प्रहितः प्रधनाय माधवानहमाकारयितुं महीभृता (prahitaḥ pradhanāya mādhavānahamākārayituṃ mahībhṛtā) Śiśupālavadha 16.52; क्षेत्रं क्षत्रप्रधनपिशुनं कौरवं तद्भजेथाः (kṣetraṃ kṣatrapradhanapiśunaṃ kauravaṃ tadbhajethāḥ) Meghadūta 5; R.11.77; Mv.6.33; Uttararāmacarita 5.1.
2) Spoil taken in battle.
3) Destruction.
4) Tearing, rending.
Derivable forms: pradhanam (प्रधनम्).
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Pradhāna (प्रधान).—a.
1) Chief, principal, pre-eminent, main, best, most excellent; as in; प्रधानामात्य, प्रधानपुरुष (pradhānāmātya, pradhānapuruṣa) &c.; रत्नैश्च पूजयेदेनं प्रधानपुरुषैः सह (ratnaiśca pūjayedenaṃ pradhānapuruṣaiḥ saha) Manusmṛti 7.23; प्रधानफलं वा आनुषङ्गिकं वा सर्वमेव आधातरि समवेतुमर्हति (pradhānaphalaṃ vā ānuṣaṅgikaṃ vā sarvameva ādhātari samavetumarhati) ŚB. on. MS.6.2.1; 'यस्मिन् कुले यः पुरुषः प्रधानः स सर्वयत्नेन हि रक्षणीयः (yasmin kule yaḥ puruṣaḥ pradhānaḥ sa sarvayatnena hi rakṣaṇīyaḥ)'.
2) Principally inherent, prevalent, predominant.
-nam 1 The chief thing or object, most important thing; head, chief; न परिचयो मलिनात्मनां प्रधानम् (na paricayo malinātmanāṃ pradhānam) Śiśupālavadha 7.61; G. L.18; प्रयोगप्रधानं हि नाट्यशास्त्रम् (prayogapradhānaṃ hi nāṭyaśāstram) M.1; शमप्रधानेषु तपो- धनेषु (śamapradhāneṣu tapo- dhaneṣu) Ś.2.7; गुणैश्च तैस्तैर्विनयप्रधानैः (guṇaiśca taistairvinayapradhānaiḥ) R.6.79.
2) The first evolver, originator, or source of the material world, the primary germ out of which all material appearances are evolved, according to Sāṅkhya philosophy; न पुनरपि प्रधानवादी अशब्दत्वं प्रधानस्या सिद्धमित्याह (na punarapi pradhānavādī aśabdatvaṃ pradhānasyā siddhamityāha) Ś. B.; see प्रकृति (prakṛti) also; प्रधानक्षेत्रज्ञपतिर्गुणेशः (pradhānakṣetrajñapatirguṇeśaḥ) Śvet. Up.6.16; एतस्याद्या प्रवृत्तिस्तु प्रधानात् संप्रवर्तते (etasyādyā pravṛttistu pradhānāt saṃpravartate) Mahābhārata (Bombay) 12.25.25.
3) The Supreme Spirit.
4) Intellect, understanding; एको मयेह भगवान् विबुधप्रधानैश्चित्तीकृतः प्रजननाय कथं नु यूयम् (eko mayeha bhagavān vibudhapradhānaiścittīkṛtaḥ prajananāya kathaṃ nu yūyam) Bhāgavata 4.1.28.
5) The principal member of a compound.
-naḥ, -nam 1 The principal attendant or companion of a king (his minister or confidant).
2) A noble, courtier.
3) An elephant-driver.
4) The commander-in-chief.
Source: DDSA: The practical Sanskrit-English dictionary
Pradhāna (प्रधान).—(nt.; also, oftener, prahāṇa 1, q.v.; see also prahita; = Pali padhāna; n. act. to pradadhāti), exertion: rūkṣa-pradhānaṃ prahitātmanaḥ Lalitavistara 255.3 (prose), of (me) having exerted myself in harsh exertions; rūkṣapradhānaprahitātmakatvāt Lalitavistara 256.6 (prose); the Mahāvastu parallels to these passages read lūha-prahāṇa-, see these words; samyakpradhānā caturo me aśvā Mahāvastu iii.120.14 (verse), my horses are the four right exertions, for which see also (samyak)prahāṇa; compare Pali sammappadhāna; the four (cited in Childers and [Pali Text Society’s Pali-English Dictionary]) are, exertion to prevent sinful states (dhamma = dharma) from arising, to get rid of those that exist, to produce good states, and to maintain those already existing; for [Buddhist Hybrid Sanskrit] definitions (agreeing with this) see prahāṇa. In Abhidharmakośa LaV-P. vi.281, Vyākhyā, four samyakpradhāna; the older Chin. rendering has effort, the later abandonment, as if (Sanskrit) prahāṇa; Tibetan also the latter.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Pradhana (प्रधन).—n.
(-naṃ) 1. War, battle. 2. Tearing, rending, destroying. 3. Spoil taken in battle. E. pra before, dhā to have, aff. kyu .
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Pradhāna (प्रधान).—n.
(-naṃ) 1. Nature, the natural state of anything, or the cause of the material world. 2. The Supreme God. 3. Intellect, understanding. 4. Chief, principal, (in this sense, it is always neuter and confined to the singular number.) mn.
(-naḥ-naṃ) 1. The first companion of a king, his minister, his eunuch or confident, &c. a courtier, a noble, 2. An elephant-driver. f.
(-nā) Prevalent, predominant. E. pra before, dhā to have, aff. lyuṭ .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Pradhana (प्रधन).—[pra-dhana] (see nidhana), n. 1. Tearing, destroying, [Meghadūta, (ed. Gildemeister.)] 49; destruction, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 119, 7. 2. War, battle.
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Pradhāna (प्रधान).—i. e. pra-dhā + ana, I. n. 1. Nature, Mahābhārata 13, 1009. 2. The Supreme God. 3. Intellect. 4. Chief, [Hitopadeśa] 49, 18; principal (only sing.), excellent, [Pañcatantra] 156, 15. 5. The first companion of a king, his minister, his confidant, etc. Ii. adj. Chief, principal, [Pañcatantra] i. [distich] 324; [Hitopadeśa] 60, 22; [Bhartṛhari, (ed. Bohlen.)] 2, 99.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Pradhana (प्रधन).—[neuter] the prize of the contest; contest, fight.
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Pradhāna (प्रधान).—[neuter] the main thing or person, chief, head; original matter or supreme spirit (ph.); often —° having — as chief thing or person i.e. devoted to, excelling or delighting in, full of. Adj. & °— chief, main, principal, best.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Pradhana (प्रधन):—[=pra-dhana] n. (cf. dhana) spoil taken in battle, a prize gained by a victor, the battle or contest itself, [Ṛg-veda] etc. etc.
2) [v.s. ...] the best of one’s goods, valuables, [Nārada-smṛti, nāradīya-dharma-śāstra]
3) [v.s. ...] tearing, bursting etc. (= dāraṇa), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) [v.s. ...] m. Name of a man
5) [v.s. ...] m. [plural] his descendants, [Brahma-purāṇa]
6) Pradhāna (प्रधान):—[from pra-dhā] n. a chief thing or person, the most important or essential part of anything, [Kātyāyana-śrauta-sūtra; Manu-smṛti; Mahābhārata] etc.
7) [v.s. ...] ([in the beginning of a compound]) the principal or first, chief, head of
8) [v.s. ...] ([often also ifc. (f(ā). ) e.g. indra-pradhāna, (a hymn) having Indra as the chief object or person addressed, [Nirukta, by Yāska]; prayoga-p, (the art of dancing) having practice as its essential part, chiefly practical, [Mālavikāgnimitra]])
9) [v.s. ...] ‘the Originator’, primary germ, original source of the visible or material universe (in Sāṃkhya = prakṛti q.v.), [Indian Wisdom, by Sir M. Monier-Williams 53, 1 etc.]
10) [v.s. ...] primary or unevolved matter or nature, [Sarvadarśana-saṃgraha]
11) [v.s. ...] supreme or universal soul, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] intellect, understanding, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] the first companion or attendant of a king, a courtier, a noble (also m.), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) [v.s. ...] an elephant-driver (also m.), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) [v.s. ...] (in gram.) the principal member of a compound (opp. to upasarjana q.v.)
16) [v.s. ...] mf(ā)n. chief, main, principal, most important
17) [v.s. ...] pre-eminent in ([instrumental case])
18) [v.s. ...] better than or superior to ([ablative]), [Mahābhārata; Kāvya literature] etc.
19) [v.s. ...] m. Name of an ancient king, [Mahābhārata]
20) Pradhānā (प्रधाना):—[from pradhāna > pra-dhā] f. Name of a Śakti, [Tantr.] (cf. [Indian Wisdom, by Sir M. Monier-Williams 522]).
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Pradhana (प्रधन):—[pra-dhana] (naṃ) 1. n. War, battle; destroying, tearing, rending.
2) Pradhāna (प्रधान):—[pra-dhāna] (naṃ) 1. n. Nature; God; intellect; being chief. m. King’s companion; elephant-driver.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw0680.jpg Pradhāna. 2025년 10월 22일에 확인.
- ↑ https://www.howtopronounce.com/pradhana Learn how to pronounce Pradhana. 2025년 10월 22일에 확인.
- ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=存在&op=translate 구글 번역 2025년 10월 29일에 확인.
Chinese (Traditional): 存在 Cúnzài 천짜이
Chinese (Simplified): 存在 Cúnzài 천짜이
English: exist
Korean: 존재하다 - ↑ 가 나 다 라 마 바 사 아 자 차 카 타 https://www.wisdomlib.org/definition/sat 2025년 10월 29일에 확인.
Sanskrit dictionary
Sat in Sanskrit glossary
Śaṭ (शट्).—I. 1 P. (śaṭati)
1) To be sick.
2) To divide, separate.
3) To be dissolved.
4) To be weary or dejected.
5) To go, -II. 1 Ā. (śāṭayate) To praise, flatter.
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Ṣāṭ (षाट्).—ind. A vocative particle; interjection of calling.
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Saṭ (सट्).—I. 1 P. (saṭati) To form a part. -II. 1 U. (sāṭayati-te) To show, display, manifest.
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Sat (सत्).—a. (-tī f.)
1) Being, existing, existent; सन्तः स्वतः प्रकाशन्ते गुणा न परतो नृणाम् (santaḥ svataḥ prakāśante guṇā na parato nṛṇām) Bv.1.12; सत्कल्पवृक्षे वने (satkalpavṛkṣe vane) Ś.7.12.
2) Real, essential, true; Bṛ. Up.2.3.1.
3) Good, virtuous, chaste; सती सती योगविसृष्टदेहा (satī satī yogavisṛṣṭadehā) Kumārasambhava 1. 21; Ś.5.17.
4) Noble, worthy, high; as in सत्कुलम् (satkulam).
5) Right, proper.
6) Best, excellent.
7) Venerable, respectable.
8) Wise, learned.
9) Handsome, beautiful.
1) Firm, steady.
-m. A good or virtuous man, a sage; आदानं हि विसर्गाय सतां वारिमुचामिव (ādānaṃ hi visargāya satāṃ vārimucāmiva) R.4.86; अविरतं परकार्यकृतां सतां मधुरिमातिशयेन वचोऽमृतम् (avirataṃ parakāryakṛtāṃ satāṃ madhurimātiśayena vaco'mṛtam) Bv.1.113; Bhartṛhari 2. 78; R.1.1.
-n. 1) That which really exists, entity, existence, essence.
2) The really existent truth, reality.
3) Good; as in सदसत् (sadasat) q. v.
4) Brahman or the Supreme Spirit.
5) Ved. Water.
6) The primary cause (kāraṇa); य ईक्षिताऽहं रहितोऽप्यसत्सतोः (ya īkṣitā'haṃ rahito'pyasatsatoḥ) Bhāgavata 1.38.11.
7) (In gram.) The termination of the present participle. (satkṛ means 1) to respect, treat with respect, receive hospitably. 2) to honour, worship, adore. 3) to adorn.)
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Sāṭ (साट्).—1 U. (sāṭayati-te) To show, manifest.
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Sāt (सात्).—ind. A Taddhita affix added to a word to show that something is completely changed into the thing expressed by that word, or that it is left at the complete disposal or control of that thing; भस्मसात् भू (bhasmasāt bhū) 'to be completely reduced to ashes'; अग्निसात् कृत्वा (agnisāt kṛtvā) M.5; भस्मसात् कृतवः पितृद्विषः पात्रसाच्च वसुधां ससागराम् (bhasmasāt kṛtavaḥ pitṛdviṣaḥ pātrasācca vasudhāṃ sasāgarām) R.11.86; विभज्य मेरुर्न यदर्थिसात् कृतः (vibhajya merurna yadarthisāt kṛtaḥ) N.1.16; so ब्राह्मणसात्, राजसात् (brāhmaṇasāt, rājasāt) &c.; Śiśupālavadha 14.36.
Source: DDSA: The practical Sanskrit-English dictionary
Śaṭ (शट्).—r. 1st cl. (śaṭati) 1. To be diseased or sick. 2. To divide, to pierce or separate. 3. To go. 4. To be low spirited, to be weary or dejected. r. 10th cl. (śāṭayate) To flatter, to praise.
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Ṣaṭ (षट्).—r. 1st cl. (ṣaṭati) To be a part or portion.
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Ṣāṭ (षाट्).—Ind. An interjection of calling.
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Saṭ (सट्).—r. 1st cl. (saṭati) To form a part. r. 10th cl. (sāṭayati-te) To show, to manifest.
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Sat (सत्).—mfn. (-san-santī-sat) 1. True. 2. Good, virtuous. 3. Being, existing. 4. Excellent, best. 5. Venerable, respectable. 6. Wise, learned. 7. Firm, steady. 8. Right, proper. f. (-satī) 1. A virtuous wife; in ordinary use applied especially to the wife, who burns herself with her husband’s corpse. 2. The goddess Uma. 3. A fragrant earth, commonly Surat-earth. 4. A species of the Pratishtha metre. n. (sat) 1. The true God, the always present and all-pervading spirit. 2. That which really is, entity, existence, essence. 3. Truth, reality. 4. That which is good. m. (-san) A virtuous man. Ind. (-sat) In composition, a particle of reverence or respect, implying, good, fit, &c.; as satkriyā virtue, doing what is right, &c. E. as to be, aff. of the participle of the present tense śatṛ .
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Sāṭ (साट्).—r. 10th cl. (sāṭayati-te) To make visible, to show.
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Sāt (सात्).—r. 10th cl. (sātayati-te) To give pleasure; according to some it is a Sautra root.
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Sāt (सात्).—Ind. A Tadhita affix which, when put after a word, denotes either a total change of anything into the thing expressed by that word, or complete control.
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Sāt (सात्).—n. (-sāt) Brahma, God. E. sāti to cause happiness, aff. kvip .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Śaṭ (शट्).—i. 1, [Parasmaipada.] 1. To be diseased. 2. To divide. 3. To be dissolved. 4. To be low-spirited. 5. To go.
— Cf. 2. śaṭh.
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Saṭ (सट्).—i. 1, [Parasmaipada.] To be a part or portion.
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Sāṭ (साट्).—i. 10, [Parasmaipada.] To make manifest.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Śat (शत्).—śātayati śātayate cut in pieces, cause to fall off, break or throw down, destroy.
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Sat (सत्).—v. sant.
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Sāt (सात्).—go or come to ([accusative]).
Sāt is a Sanskrit compound consisting of the terms sa and at (अत्).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Śaṭ (शट्):—([probably] artificial) [class] 1. [Parasmaipada] śaṭati, to be sick;
—to divide, pierce;
—to be dissolved;
—to be weary or dejected;
—to go, [Dhātupāṭha ix, 12] : [class] 10. [Ātmanepada] śāṭayate, [Dhātupāṭha xxxiii, 18] [varia lectio] for √1. śaṭh.
2) Śat (शत्):—śātayati See √2. śad, p.1051.
3) Ṣaṭ (षट्):—a ṣaḍ (in [compound] for ṣaṣ) See below.
4) [from ṣaṣ] b ind. six times, [Śatapatha-brāhmaṇa]
5) [from ṣaṣ] c in [compound] for ṣaṣ.
6) Ṣāṭ (षाट्):—ind. a vocative particle or interjection of calling, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) Saṭ (सट्):—[class] 1. [Parasmaipada] saṭati, to be a part of [Dhātupāṭha ix, 26]:—[Causal] or [class] 10. sāṭayati (See √sāṭ).
8) Sat (सत्):—mf(satī)n. ([present participle] of √1. as) being, existing, occurring, happening, being present (sato me, ‘when I was present’; often connected with other participles or with an adverb e.g. nāmni kṛte sati, ‘when the name has been given’; tathā sati, ‘if it be so’; also [in the beginning of a compound], where sometimes = ‘possessed of’ cf. sat-kalpavṛkṣa), [Ṛg-veda] etc. etc.
9) abiding in ([locative case]), [Mahābhārata]
10) belonging to ([genitive case]), [Śatapatha-brāhmaṇa]
11) living, [Muṇḍaka-upaniṣad]
12) lasting, enduring, [Kāvya literature; Ṛg-veda] etc. etc.
13) real, actual, as any one or anything ought to be, true, good, right (tan na sat, ‘that is not right’), beautiful, wise, venerable, honest (often in [compound] See below), [Ṛg-veda] etc. etc.
14) m. a being, ([plural]) beings, creatures, [Ṛg-veda] etc.
15) a good or wise man, a sage, [Mahābhārata; Rāmāyaṇa]
16) good or honest or wise or respectable people, [Manu-smṛti; Mahābhārata] etc.
17) n. that which really is, entity or existence, essence, the true being or really existent (in the Vedānta, ‘the self-existent or Universal Spirit, Brahma’), [Ṛg-veda] etc. etc.
18) that which is good or real or true, good, advantage, reality, truth, [ib.]
19) water, [Naighaṇṭuka, commented on by Yāska i, 12]
20) (in gram.) the terminations of the present participle, [Pāṇini 3-2, 127 etc.]
21) ind. (cf. sat-√kṛ etc.) well, right, fitly.
22) cf. [Greek] ὥν, ἐών for ἐσων; [Latin] sens in absens, pra-sens; sons, ‘guilty’, [originally] ‘the real doer’; [Lithuanian] sās, ésas; [Slavonic or Slavonian] sy, sašta.
23) Sāṭ (साट्):—[class] 10. [Parasmaipada] sāṭayati, to make visible or manifest, [Dhātupāṭha xxxv, 84.]
24) Sāt (सात्):—1. sāt a Taddhita affix which when put after a word denotes a total change of anything into the thing expressed by that word (See agni-, bhasma-sāt etc.)
25) 2. sāt a Sautra root meaning ‘to give pleasure’ [Pāṇini; Vopadeva]
26) 3. sāt n. Name of Brahman, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Śaṭ (शट्):—śaṭati 1. a. To be sick; to divide; to go; to be dejected. śāṭayati 10. a. To flatter.
2) Ṣaṭ (षट्):—ṣaṭati 1. a. To be a part or portion.
3) Ṣāṭ (षाट्):—ind. An interjection of calling.
4) Sat (सत्):—[(n-tī-t) a.] Existing, being; real; stable; genuine, true; good, excellent; venerable, wise. f. (ī) A satī, who burns herself with her husband; Durgā; fragrant earth. n. The supreme Being. In comp., good.
5) Sāt (सात्):—(t) 5. m. Brahmā, God.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Śaṭ (शट्):—, śaṭati (rujāviśaraṇagatyavasādaneṣu) [DHĀTUP. 9, 12.] śāṭayate (ślāghāyām) [33, 18, v. l.] für śaṭh .
--- OR ---
Śat (शत्):—
--- OR ---
Ṣāṭ (षाट्):—interj. [ŚABDĀRTHAK.] bei [WILSON.]
--- OR ---
Saṭ (सट्):—, saṭati [DHĀTUP. 9, 26] (avayave).
--- OR ---
Sāt (सात्):—
1) eine Sautra-Wurzel [Pāṇini’s acht Bücher 3, 1, 138.] [Vopadeva’s Grammatik 26, 35.] —
2) n. = brahman [Śabdakalpadruma] und [WILSON] ohne Angabe einer Aut.
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Sat (सत्) in the Sanskrit language is related to the Prakrit words: Sa, Saḍa, Samāṇa.
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S) - ↑ https://www.youtube.com/watch?v=9elq4wG8OQc Tat Sat Pronunciation Sanskrit तत् सत् tat sat. 2025년 10월 29일에 확인.
- ↑ https://www.howtopronounce.com/hindi/sat-chit-ananda Learn how to pronounce ㄴat chit ananda. 2025년 10월 29일에 확인.
- ↑ 가 나 다 라 https://www.wisdomlib.org/definition/tattvakaumudi 2025년 8월 27일에 확인.
Sanskrit dictionary
Tattvakaumudi in Sanskrit glossary
1) Tattvakaumudī (तत्त्वकौमुदी) as mentioned in Aufrecht’s Catalogus Catalogorum:—by Vācaspatimiśra. See Sāṃkhyatattvakaumudī.
2) Tattvakaumudī (तत्त्वकौमुदी):—Vāsavadattāṭīkā by Rāmadeva. L. 2434.
3) Tattvakaumudī (तत्त्वकौमुदी):—Śiśupālavadhaṭīkā by Bhavadatta. L. 2405.
4) Tattvakaumudī (तत्त्वकौमुदी):—[tantric] Mentioned in Āgamatattvavilāsa.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
Tattvakaumudī (तत्त्वकौमुदी):—[=tat-tva-kaumudī] [from tat-tva > tat] f. ‘Tattva-moonlight’, Name of a [commentator or commentary] on [Sāṃkhyakārikā; Sarvadarśana-saṃgraha xiv, 20]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Tattvakaumudī (तत्त्वकौमुदी):—(ta + kau) f. Mondschein der Wahrheit, oder vollst. sāṃkhyatattva Titel eines Commentars zu der Sāṃkhyakārikā [Colebrooke I, 233.] [WILSON,] [SĀṂKHYAK. S. VII.] [Weber’s Verzeichniss No. 637. fg.]
--- OR ---
Tattvakaumudī (तत्त्वकौमुदी):—[SARVADARŚANAS. 148, 19.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Tattvakaumudī (तत्त्वकौमुदी):—f. , tattvakaustubha n. ([Private libraries (Gustav) 1]), tattvagurukāntīya n. ([ebend.]) , tattvacandra m. , candrikā f. , tattvacintāmaṇi m. , maṇiprakāśa m. , maṇiprabhā f. und maṇivyākhyā f. Titel von Werken , insbes. Commentaren.
Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw0433.jpg 2025년 8월 27일에 확인.
- ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=眞理通曉&op=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 眞理通曉 Zhēnlǐ tōngxiǎo 쩐리 통시오 Did you mean: 真理通曉
Chinese (Simplified): 眞理通晓 Zhēnlǐ tōngxiǎo 쩐리 통시오
English: True Understanding
Korean: 진정한 이해 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=真理通曉&op=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 真理通曉 Zhēnlǐ tōngxiǎo 쩐리 통시오
Chinese (Simplified): 真理通晓 Zhēnlǐ tōngxiǎo 쩐리 통시오
English: Truth Knowing
Korean: 진실을 아는 것 - ↑ 가 나 https://translate.google.com/?sl=auto&tl=zh-CN&text=真實探奧&op=translate 2025년 9월 10일에 확인.
Chinese (Traditional): 真實探奧 Zhēnshí tàn ào 쩐씨 탕오
Chinese (Simplified): 真实探奥 Zhēnshí tàn ào 쩐씨 탕오
English: Real Exploration
Korean: 실제 탐험 - ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+तत्त्ववैशारदी 2025년 9월 10일에 확인.
Wisdom Library
https://www.wisdomlib.org › Hinduism › Books
Yoga-sutras (with Vyasa and Vachaspati Mishra)
Nov 28, 2023 — ... तत्त्ववैशारदी), Vācaspatimishra Tattvavaisharadi. Source 1: exoticindiaart.com. Source 2: archive.org. Contents of this online ... - ↑ 가 나 다 https://www.wisdomlib.org/hinduism/book/yoga-sutras-with-commentaries 2025년 9월 10일에 확인.
Yoga-sutras (with Vyasa and Vachaspati Mishra)
by Rama Prasada | 1924 | 154,800 words | ISBN-10: 9381406863 | ISBN-13: 9789381406861
Hinduism, Hindu Philosophy, Yoga
Summary: The English translation of the Yoga Sutras of Patanjali (500 BCE), including Vyasa’s commentary called the Sankhya Pravachana (7th century) or Yogabhashya; and the gloss by Vachaspati Mishra (9th century) called the Tattvavaisaradi. The Yogasutra is a collection of aphorisms dealing with Samadhi (meditative absorption), Sadhana (Yoga practice), Vibhuti (powers or Siddhis), Kaivaly (isolation) and Moksha (liberation).
Alternative titles: Patañjali Yogasūtra (पतञ्जलि योगसूत्र), Pātañjalayogaśāstra (पातञ्जलयोगशास्त्र), Pātañjala-yogaśāstra, Vyāsa Sāṅkhyapravacana (साङ्ख्यप्रवचन), Sāṅkhya-pravacana, Sāṃkhyapravacana (सांख्यप्रवचन), Sāṃkhya-pravacana, Sankhya-pravacana, Samkhya-pravacana, Yogabhāṣya (योगभाष्य), Yogabhasya, Vācaspatimiśra Tattvavaiśāradī (वाचस्पतिमिश्र तत्त्ववैशारदी), Vācaspatimishra Tattvavaisharadi. - ↑ https://www.hindupedia.com/en/Tattvavaiśāradī 2025년 9월 10일에 확인.
Tattvavaiśāradī
By Swami Harshananda
The Yogasutras of Patañjali (200 B. C.) is the basic work of Yoga philosophy. This philosophy is one of the six systems of philosophy. This has a commentary called Vyāsabhāsya by one Vyāsa (A. D. 600). On this Vācaspati (A. D. 850) has written a learned gloss known as Tattvavaiśāradī. This is considered a standard elucidation of not only the Vyāsabhāsya but even of Yoga philosophy also.
References
The Concise Encyclopedia of Hinduism, Swami Harshananda, Ram Krishna Math, Bangalore - ↑ https://www.youtube.com/watch?v=dbjfcpe3rfw Tattwa Pronunciation Tattva Sanskrit तत्त्व tattva. 2025년 9월 10일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+vaiśārada 2025년 9월 10일에 확인.
AI Overview
The pronunciation of vaiśārada is approximately vy-SHAA-ruh-duh, with the emphasis on the second syllable "śā" (pronounced like "shaa") and the vowels short, with the "ai" like the "i" in "sit", and the final "a"s like the "u" in "but".
Here's a breakdown:- vai: (वੈ): Like the "vai" in "vai"ce or the "wi" in "wit", but longer.
- śā: (शा): Pronounced "shaa", like in "shah", with a long "a" sound.
- ra: (र): A short "u" sound, as in "but" or "cup".
- da: (द): Also a short "u" sound.
- ↑ 가 나 다 라 마 바
길희성(2014), 《인도 철학사》2판 8쇄, 민음사. p. 96.
상키야의 세계관에 의하면, 세계는 解體 pralaya와 進化 sarga의 과정을 끊임없이 반복한다고 한다. 해체의 상태에는 만물이 프라크르티 속에 잠재적으로 존재하고 있으며 발전되어 나타나지 않는 상태를 말하며, 진화란 프라크르티로부터 모든 현상이 순차적으로 발전되어 나오는 과정을 말한다. 그러면 무엇이 이 해체와 진화를 되풀이하게끔 하는가? 어찌하여 未顯現인 프라크리티는 그 자체로서 해체의 상태에 머물러 있지 않고 진화의 과정으로 넘어가는가? 이 문체에 대한 상키야哲學의 說明을 이해하기 위해서는 프라크르티 자체의 성격을 고찰할 필요가 있다. - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=進化&op=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 進化 Jìnhuà 찐화
Chinese (Simplified): 进化 Jìnhuà 찐화
English: evolution
Korean: 진화 - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/sarga 2025년 11월 3일에 확인.
Purana and Itihasa (epic history)
Sarga in Purana glossary
Sarga (सर्ग, “creation”) refers to the “creation of the world” and represents one of the “five-fold duties” (pañcakṛtya), according to Śivapurāna 1.10.1-5, “[...] the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment, and blessing. [...] Sarga is the creation of the world. [...] These five are my activities but are carried on by others silently as in the case of the statue at the Portal. The first four activities concern the evolution of the world and the fifth one is the cause of salvation. All these constitute my prerogatives. These activities are observed in the five elements by devotees—Sarga (creation) in the Earth [...] Everything is created by the Earth; [...] In order to look after these five-fold activities (pañcakṛtya) I have five faces, four in the four quarters and the fifth in the middle”.
(As mentioned in Śivapurāṇa 2.1.15): the Paurāṇic cosmology divides the cosmic creation into nine classes: viz- “mukhyasarga”, creation of insentient objects
- “tiryaksarga”, creation of animals
- “devasarga”, creation of divine beings
- “rājasasarga”, creation of human beings
- “bhūtādisarga” creation of elements
- “mahatsarga”, creation of intellect
- “sūkṣmabhūtasarga” creation of subtle elements
- “vaikārikasarga” secondary creation
- “kaumārasarga” primary and secondary creation.
Samkhya (school of philosophy)
Pratyayasarga is divided into four categories, viz.,
Sarga in Samkhya glossary
Sarga (सर्ग, “products”).—A series of sargas (products) come into being during tattvapariṇāma (elemental manifestations). Such sargas are of two categories: (i) pratyayasarga (intellectual products), and (ii) tanmātrasarga (physical products).
- viparyaya (ignorance),
- aśakti (incapacity),
- tuṣṭi (complacence),
- siddhi (attainment).
- daiva-yoni (divine family or celestial order),
- mānuṣya-yoni (human family or human order),
- tairyak-yoni (sub-human family or sub-human order).
Sarga (सर्ग) refers to “creation or evolution of the Universe” and represents one of the various aspects of the Pañcalakṣaṇa definition of Purāṇas, according to Amarakoṣa: the famous Sanskrit lexicon of the 5th Century A.D.—Accordingly, the Purāṇas are supposed to contain theories about [viz., sarga (creation or evolution of the Universe)].—The ‘sarga’ chapter of the Saurapurāṇa does not conform to the ‘sarga’ which has been taken up as the earliest account in the Purāṇas Pañcalakṣaṇa of Kirfel. However the sarga section of the Saurapurāṇa closely follows the Kūrmapurāṇa.
Source: Shodhganga: The saurapurana - a critical study - ↑ 가 나 https://www.wisdomlib.org/definition/sarga 2025년 11월 3일에 확인.
Sanskrit dictionary
Sarga in Sanskrit glossary
Sarga (सर्ग).—[sṛj-ghañ]
1) Relinquishment, abandonment.
2) Creation; आराध्य विप्रान् स्मरमादिसर्गे (ārādhya viprān smaramādisarge) Bhāgavata 3.1.28; अस्याः सर्गविधौ प्रजापतिरभूच्चन्द्रो नु कान्तिप्रदः (asyāḥ sargavidhau prajāpatirabhūccandro nu kāntipradaḥ) V.1.8.
3) The creation of the world; प्रलयस्थितिसर्गाणां कारणतां गतः (pralayasthitisargāṇāṃ kāraṇatāṃ gataḥ) Kumārasambhava 2.6; R. 3.27; सर्गो नवविधस्तस्य प्राकृतो वैकृतस्तु यः (sargo navavidhastasya prākṛto vaikṛtastu yaḥ) Bhāgavata 3.1.13.
4) Nature, the universe; इहैव तैर्जितः सर्गो येषां साभ्ये स्थितं मनः (ihaiva tairjitaḥ sargo yeṣāṃ sābhye sthitaṃ manaḥ) Bhagavadgītā (Bombay) 5.19.
5) Natural property, nature.
6) Determination, resolve; गृहाण शस्त्रं यदि सर्ग एष ते (gṛhāṇa śastraṃ yadi sarga eṣa te) R.3.51;14. 42; Śiśupālavadha 19.38.
7) Assent, agreement.
8) A section, chapter, canto (as of a poem).
9) Rush, onset, advance (of troops).
1) Voiding of excrement; राजमार्गे गवां मध्ये धान्यमध्ये च धर्मिणः । नोपसेवन्ति राजेन्द्र सर्गं मूत्रपुरीषयोः (rājamārge gavāṃ madhye dhānyamadhye ca dharmiṇaḥ | nopasevanti rājendra sargaṃ mūtrapurīṣayoḥ) || Mahābhārata (Bombay) 13.162.35.
11) Name of Śiva.
12) Fainting, swoon (moha).
13) Ved. A horse.
14) Production (of the implement of war); सर्गाणां चान्ववेक्षणम् (sargāṇāṃ cānvavekṣaṇam) Mahābhārata (Bombay) 12.59.44. (com. sargāṇāṃ rathādinirmāṇānām).
15) Effort, exertion.
16) The aspiration at the end of a word (visarga).
Derivable forms: sargaḥ (सर्गः).
Source: DDSA: The practical Sanskrit-English dictionary
Sarga (सर्ग).—m.
(-rgaḥ) 1. Nature, natural property or disposition. 2. Tendency of a thing. 3. Creation. 4. Effort, perseverance. 5. Assent, agreement. 6. Relinquishment, abandoning, letting go or getting rid of. 7. Voiding, as excrement. 8. A chapter, a book, a section. 9. Certainty, ascertainment. 10. Resolution, determination. 11. Loss of consciousness, fainting. 12. Nature, universe. 12. Onset, advance, rush. E. sṛj to quit, &c., aff. ghañ .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Sarga (सर्ग).—i. e. sṛj + a, m. 1. Abandoning, letting go. 2. Creation, [Mānavadharmaśāstra] 1, 27. 3. Natural property, nature, [Bhagavadgītā, (ed. Schlegel.)] 5, 19. 4. Certainty, 5. Tendency of a thing. 6. Assent, agreement. 7. Effort, will, [Raghuvaṃśa, (ed. Stenzler.)] 3, 51. 8. A chapter, [Rāmāyaṇa] i. sarga 1, sqq.; a book, [Śiśupālavadha] 1, sqq. 9. Voiding, as of excrement.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Śārga (शार्ग).—[masculine] a cert. bird.
--- OR ---
Sarga (सर्ग).—[masculine] shot (lit. & [figuratively]), jet or gush (of water etc.); letting loose, pouring out; a herd let loose from the stall, i.[grammar] swarm, host, multitude; creation, creature, begetting, offspring, child; origin, nature, character; purpose, resolution; chapter of an epic poem.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Śārga (शार्ग):—m. a kind of bird, [Maitrāyaṇī-saṃhitā]
2) n. Name of various Sāmans ([probably] [wrong reading] for śārṅga q.v.)
3) Sarga (सर्ग):—a m. (ifc. f(ā). ; [from] √sṛj) letting go, discharging, voiding (as excrement), [Mahābhārata; Rāmāyaṇa]
4) starting (a race-horse), racing, [Ṛg-veda]
5) a herd let loose from a stable, any troop or host or swarm or multitude, [ib.; Rājataraṅgiṇī]
6) a draught of air, gust of wind, [Ṛg-veda]
7) a stream, gush, rush, downpour (of any fluid; [accusative] with √kṛ, ‘to cast or strike down’ [Ṛg-veda])
8) a dart, shot, [ib.]
9) emission or creation of matter, primary creation (as opp. to pratisarga ‘secondary creation’), creation of the world (as opp. to its pralaya ‘dissolution’, and sthiti, ‘maintenance in existence’; 9 different creations are enumerated in [Bhāgavata-purāṇa iii, 10, 13]; ā sargāt, ‘from the creation or beginning of the world’; sarge ‘in the created world’), [Upaniṣad; Manu-smṛti; Mahābhārata] etc.
10) a created being, creature (with daiva ‘a divine creation’, ‘a god’), [Raghuvaṃśa]
11) begetting, procreation, [Mahābhārata]
12) origin, [Bhāgavata-purāṇa]
13) offspring, a child, [ib.]
14) nature, natural property, disposition, tendency, [Bhagavad-gītā v, 19]
15) effort, exertion, resolution, resolve, will, [Raghuvaṃśa; Śiśupāla-vadha]
16) a section, chapter, book, canto ([especially] in an epic poem)
17) assent, agreement, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) fainting (= moha), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
19) implement of war, [Mahābhārata xi, 2165] ([Nīlakaṇṭha])
20) = visarga, the aspiration at the end of a word, [Catalogue(s)]
21) Name of Śiva, [Mahābhārata]
22) of a son of Rudra, [Purāṇa]
23) [from sṛj] b etc. See p. 1182, col. 3.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Sarga (सर्ग):—(rgaḥ) 1. m. Nature; property of things; parting with; certainty; a section; creation; effort; assent.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ https://zh.wikipedia.org/zh-tw/四因說 2025년 10월 22일에 확인.
四因說由古希臘哲學家亞里斯多德提出，將世界上事物的變化與運動的背後原因（古希臘語：αἴτιον）歸納為四大類。四因包括：- 質料因：即構成事物的材料、元素或基質，例如磚瓦就是房子的質料因；
- 形式因：即決定事物「是什麼」的本質屬性，或者說決定一物「是如此」的樣式，例如建築師心中的房子式樣，就是房子的形式因；
- 動力因：即事物的構成動力，例如，建築師就是建成房子的動力因；
- 目的因：即事物所追求的目的，例如「為了安置人和財產」就是房子的目的因。
亞里斯多德認為，凡感性實體，包括自然物和人造物，都具備這四種原因。
- ↑ https://en.wikipedia.org/zh-cn/四因說 2025년 10월 22일에 확인.
四因说由古希腊哲学家亚里士多德提出，将世界上事物的变化与运动的背后原因（古希腊语：αἴτιον）归纳为四大类。四因包括：- 质料因：即构成事物的材料、元素或基质，例如砖瓦就是房子的质料因；
- 形式因：即决定事物“是什么”的本质属性，或者说决定一物“是如此”的样式，例如建筑师心中的房子式样，就是房子的形式因；
- 动力因：即事物的构成动力，例如，建筑师就是建成房子的动力因；
- 目的因：即事物所追求的目的，例如“为了安置人和财产”就是房子的目的因。
亚里士多德认为，凡感性实体，包括自然物和人造物，都具备这四种原因。
- ↑ https://hanja.dict.naver.com/#/search?query=質料因&range=letter 네이버 한자사전. 2025년 10월 22일에 확인.
質 바탕 질, 폐백 지
부수 貝(조개패) 총 획수 15획
1. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자)
料 헤아릴 료(요)
부수 斗(말두) 총 획수 10획
1. 헤아리다, 생각하다 2. 되질하다(되로 되어 헤아리다), 말로 용량을 헤아리다 3. 요량하다(料量--: 앞일을 잘 헤아려 생각하다)
𥸾(동자), 䉼(동자)
因 인할 인
부수 囗(큰입구몸) 총 획수 6획
1. 인하다(因--: 어떤 사실로 말미암다) 2. 말미암다(어떤 현상이나 사물 따위가 원인이나 이유가 되다), 원인이나 계기(契機)로 되다 3. 의지하다(依支--)
𤇀(고자), 囙(속자), 㧢(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=質料因&op=translate 구글 번역 2025년 10월 22일에 확인.
Chinese (Traditional): 質料因 Zhìliào yīn 쯔랴오 인
Chinese (Simplified): 质料因 Zhìliào yīn 쯔랴오 인
English: Material Factor
Korean: 재료 요소 - ↑ 가 나 다 라 마 바 https://www.wisdomlib.org/definition/upadanakarana 2025년 10월 21일에 확인.
In Jainism
Jain philosophy
Upadanakarana in Jain philosophy glossary
Upādānakāraṇa (उपादानकारण) refers to a “material cause”, as used in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. I, P. 5, l. 17]—Upādānakāraṇa means a material cause. It is also called ‘samavāyikāraṇa’ i.e. an intimate or constituent cause, and it represents the material of which an effect is made. Thus clay is the samavāyi-kāraṇa of a jar, and so is yarn m the case of a piece of cloth. A samavāyi-kāraṇa is always a dravya (substance).
Source: archive.org: Anekanta Jaya Pataka of Haribhadra Suri
Languages of India and abroad
Sanskrit dictionary
Upadanakarana in Sanskrit glossary
Upādānakāraṇa (उपादानकारण).—a material cause; प्रकृतिश्चोपादान- कारणं च ब्रह्माभ्युपगन्तव्यम् (prakṛtiścopādāna- kāraṇaṃ ca brahmābhyupagantavyam) Ś. B.
Derivable forms: upādānakāraṇam (उपादानकारणम्).
Upādānakāraṇa is a Sanskrit compound consisting of the terms upādāna and kāraṇa (कारण).
Source: DDSA: The practical Sanskrit-English dictionary
Upādānakāraṇa (उपादानकारण).—n.
(-ṇaṃ) A proximate cause. E. upādāna and kāraṇa cause.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Upādānakāraṇa (उपादानकारण):—[=upā-dāna-kāraṇa] [from upā-dāna > upā-dā] n. a proximate cause.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Upādānakāraṇa (उपादानकारण):—[upādāna-kāraṇa] (ṇaṃ) 1. n. Proximate or immediate cause.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Kannada-English dictionary
Upadanakarana in Kannada glossary
Upādānakāraṇa (ಉಪಾದಾನಕಾರಣ):—[noun] the material out of which anything is made; the material cause.
Source: Alar: Kannada-English corpus
- ↑ https://www.wisdomlib.org/definition/upadana 2025년 10월 21일에 확인.
Sanskrit dictionary
Upadana in Sanskrit glossary
Upadāna (उपदान).—
1) An oblation, a present (in general).
2) A gift made for procuring favour or protection, such as a bribe.
Derivable forms: upadānam (उपदानम्).
See also (synonyms): upadānaka.
--- OR ---
Upādāna (उपादान).—1 Taking, receiving, acquisition, obtaining; विश्रब्धं ब्राह्मणः शूद्राद् द्रव्योपादानमाचरेत् (viśrabdhaṃ brāhmaṇaḥ śūdrād dravyopādānamācaret) Manusmṛti 8.417; 12.7; विद्या° (vidyā°) K.75.
2) Taking away, appropriating to oneself.
3) Employment, using; becoming familiar with.
4) Mention, enumeration; किमास्योपादाने प्रयोजनम् (kimāsyopādāne prayojanam) Mahābhārata I.1.9.
5) Saying, speaking.
6) Including, containing.
7) Withdrawing the organs of sense and perception from the external world and its objects.
8) A cause; motive, natural or immediate cause; पाटवोपादानः भ्रमः (pāṭavopādānaḥ bhramaḥ) Uttararāmacarita 3. v. l.; प्रकृष्टपुण्य- परिपाकोपादानो महिमा स्यात् (prakṛṣṭapuṇya- paripākopādāno mahimā syāt) Uttararāmacarita 6.
9) The material out of which anything is made, the material cause; निमित्तमेव ब्रह्म स्यादुपादानं च वेक्षणात् (nimittameva brahma syādupādānaṃ ca vekṣaṇāt) adhikaraṇamālā.
1) A mode of expression in which a word used elliptically, besides retaining its own primary sense, conveys another (in addition to that which is actually expressed); स्वसिद्धये पराक्षेपः (svasiddhaye parākṣepaḥ) ... उपादानम् (upādānam) K. P.2.
11) (With Buddhists) conception; grasping at or clinging to existence (caused by tṛṣṇā and causing bhava). (With Rāmānujas) preparation (of perfumes, flowers &c. as one of the five elements of worship).
12) Effort of body or speech.
13) Name of the four contentments mentioned in सांख्यकारिका (sāṃkhyakārikā) as प्रकृत्युपादानकालभागाख्याः (prakṛtyupādānakālabhāgākhyāḥ) Sāṃkhyakārikā 5.
Derivable forms: upādānam (उपादानम्).
Source: DDSA: The practical Sanskrit-English dictionary
Upādāna (उपादान).—nt. (compare upādāya, °diyati; = Pali id., in all senses except 4; in Sanskrit hardly used in these mgs.), and in Bhvr cpds. (various mgs.) sopādāna (sa-up°) adj., [Page145-a+ 71] having, characterized by up°, and neg. an-up°, nir-up°, without up°: (1) fuel (app. as the substratum or material cause) of fire: Mahāvastu ii.270.14 analo upādānaṃ (sc. bhasmī- karoti); Gaṇḍavyūha 502.10—11 agnir yāvad upādānaṃ labhate; Śikṣāsamuccaya 226.1 yathāgnir upādānavaikalyān na jvalati; (2) grasping, clinging, addiction: Śikṣāsamuccaya 104.14 parṣad-anupādāna- tayā, (by) having no addiction to company (Bendall and Rouse); in most passages not clearly distinguishable from (3); Laṅkāvatāra-sūtra 23.7 (verse) te bhonti nirupādānā ihāmutra nirañ- janāḥ; Mahāvyutpatti 2144 upādānam, followed by granthaḥ, nīvaraṇam; 7066 upādāna-hetuḥ; Lalitavistara 180.12 sarvopādānaparigrahair anarthiko (of the Bodhisattva); 244.(2—)3 (nāpi saṃskṛtā- nāṃ sāśravānāṃ) sopādānānāṃ dhyānasamādhisamā- pattīnāṃ doṣo datto bhavet; 358.20 (verse) yāsyanti niru- pādānāḥ phalaprāptivaraṃ śubhaṃ; 392.13 anādāno 'nupādāno 'vijñapto…(of Buddha's dharma); Avadāna-śataka ii.188.10 abhinandanāyopādānāya adhyavasānāya (em.) saṃvartate (of a heretical opinion); Daśabhūmikasūtra 48.9 (saṃskārair avaropitaṃ cittabījaṃ) sāsravaṃ sopādānam…bhavati; (3) clinging to existence, specifically (undoubtedly this is meant in some passages cited under 2); especially as one of the links in the chain of the pratītyasamutpāda; it is produced by tṛṣṇā, and produces bhava (as in Pali, taṇhāpaccayā upā- dānaṃ, upādānapaccayā bhavo): Mahāvastu ii.285.10—11 tṛṣṇā- pratyayam upādānaṃ, upādānapratyayo bhavo; Mahāvyutpatti 2250; Dharmasaṃgraha 42; modulations of the same formula Lalitavistara 346.12, 15; Rāṣṭrapālaparipṛcchā 48.6; Daśabhūmikasūtra 48.16; a peculiar one Lalitavistara 420.4—5 (verse) tṛṣṇāta sarva upajāyati duḥkhaskandhaḥ, (5) upādā- nato (read upa° m.c.) bhavati sarva bhavapravṛttiḥ, where obviously duḥkhaskandha = upādāna, see below, 4; also pañcopādāna-skandhāḥ (= Pali pañc’ upādānak- khandhā), the five skandha which are the basis of clinging to existence (otherwise called simply the 5 skandha, q.v.) Mahāvyutpatti 1831; Avadāna-śataka ii.168.1; pañcasu upādānaskandheṣu Mahāvastu iii.53.3; Divyāvadāna 294.4; (listed as rūpa, vedanā, saṃjñā, saṃskāra, pl., vijñāna, Mahāvyutpatti 1832—6; Mahāvastu iii.53.4—7; Divyāvadāna 294.5—7;) skandhā sopādānā jñānena mayā parijñātā Lalitavistara 371.20 (verse); in the first of the 4 noble truths, saṃkṣepeṇa (Lalitavistara °pāt, Mahāvastu saṃkṣiptena) pañcopādānaskandhā (Mahāvyutpatti °dha-) duḥkham (Mahāvastu duḥkhā) Mahāvyutpatti 2240; Mahāvastu iii.332.4; Lalitavistara 417.7; (4) in Saddharmapuṇḍarīka 75.2 sorrow, misery (compare Lalitavistara 420.4—5, cited under 3 above), prītīprāmodyajāto nir-upādāno (free from sorrow) vigata-nivaraṇo (see s.v. nivaraṇa), said of the man whose sons have been brought out of a burning house. Burnouf cites Tibetan as rendering upādāna here by mya ṅan, which regularly renders Sanskrit śoka, grief; and no other interpretation seems possible. It is an outgrowth of (3) as used in religious language.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Upādāna (उपादान).—n.
(-naṃ) 1. Taking away, abduction, taking. 2. Abstraction, restraining the organs of sense and perception. 3. Cause, motive. 4. Immediate or proximate cause. 5. The formal or distinct form, the material cause. 6. A double meaning, an expression conveying a sense besides that which appears intended. 7. Saying, speaking. E. upa near, ādā to take, lyuṭ aff.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Upādāna (उपादान).—i. e. upa-ā-dā + ana, n. 1. Seizure, [Mānavadharmaśāstra] 8, 417. 2. Learning, [Hitopadeśa] 4, 13, v. r. 3. Material cause, Bhāṣāp. 149.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Upādāna (उपादान).—[neuter] taking, acquiring, appropiating; non-exclusion, addition; enumeration, mention; the material cause (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Upadāna (उपदान):—[=upa-dāna] [from upa-dā] 1. upa-dāna (for 2. See [column]2) n. a present, offering. = 2. upa-dā above, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
2) [=upa-dāna] [from upa-dī] 2. upa-dāna n., [ib.]
3) Upādāna (उपादान):—[=upā-dāna] [from upā-dā] n. the act of taking for one’s self, appropriating to one’s self, [Mahābhārata; Manu-smṛti] etc.
4) [v.s. ...] perceiving, noticing, learning, acquiring (knowledge), [Hitopadeśa; Vopadeva]
5) [v.s. ...] accepting, allowing, including
6) [v.s. ...] employment, use, [Sāhitya-darpaṇa; Sarvadarśana-saṃgraha; Kapila]
7) [v.s. ...] saying, speaking, mentioning, enumeration, [Vedāntasāra; Kāśikā-vṛtti; Siddhānta-kaumudī]
8) [v.s. ...] abstraction, withdrawing (the organs of sense from the outer world), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] (with, [Buddhist literature]) grasping at or clinging to existence (caused by tṛṣṇā, desire, and causing bhava, new births)
10) [v.s. ...] (with Rāmānujas) preparation (of perfumes, flowers etc. as one of the five elements of worship), [Sarvadarśana-saṃgraha]
11) [v.s. ...] cause, motive, material cause
12) [v.s. ...] material of any kind, [Sāṃkhyakārikā; Vedāntasāra; Kapila] etc.
13) [v.s. ...] offering, present, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Upādāna (उपादान):—[upā+dāna] (naṃ) 1. n. Taking away; abstraction; cause, double meaning; speaking.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
- ↑ 가 나 https://en.wikipedia.org/wiki/Upādāna 2025년 10월 21일에 확인.
Upādāna (Hindi: उपादान) is a Sanskrit and Pali word that means "fuel, material cause, substrate that is the source and means for keeping an active process energized".[1][2] It is also an important Buddhist concept referring to "attachment, clinging, grasping".[3] It is considered to be the result of taṇhā (craving), and is part of the duhkha (dissatisfaction, suffering, pain) doctrine in Buddhism.
[1] S.N.Dasgupta (1991). The Speech of Gold. New Delhi: Motilal Banarsidass Publishers. p. 136. ISBN 9788120804159.
[2] Ramachandra Dattatrya Ranade (1926). The constructive survey of Upanishadic philosophy. Mumbai: Bharatiya Vidya Bhavan. p. 144.
[3] "Avyakta". Charak Samhita. 2024-02-23. Retrieved 2024-05-21. - ↑ https://www.youtube.com/watch?v=1nGjC-omx50 Upadhana Pronunciation Sanskrit उपधान upadhāna. 2025년 10월 22일에 확인.
- ↑ https://www.youtube.com/watch?v=GTXVBiGzFSE Karana Pronunciation Sanskrit कारण kāraṇa. 2025년 10월 22일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/upādāna-2 Learn how to pronounce Upādāna. 2025년 10월 22일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/karana Learn how to pronounce Karana. 2025년 10월 22일에 확인.
- ↑ https://en.wikipedia.org/wiki/Upādāna#Hinduism 2025년 10월 21일에 확인.
Hinduism
The term Upādāna appears in the sense of "material cause" in ancient Vedic and medieval Hindu texts.[21] For medieval era Vaishnavism scholar Ramanuja, the metaphysical Hindu concept of Brahman (as Vishnu) is the upadana-karana (material cause) of the universe.[22] However, other Hindu traditions such as the Advaita Vedanta disagree and assert alternate theories on the nature of metaphysical Brahman and the universe while using the term upadana in the sense of "substrate, fuel".[23][24]
More generally, the realist Hindu philosophies such as Samkhya and Nyaya have asserted that Brahman is the Upādāna of the phenomenal world.[25] The philosophies within the Buddhist schools have denied Brahman, asserted impermanence and that the notion of anything real is untenable from a metaphysical sense.[25] The Hindu traditions such as those influenced by Advaita Vedanta have asserted the position that everything (Atman, Brahman, Prakriti) is ultimately one identical reality.[25] The concept Upādāna also appears with other sense of meanings, in Vedanta philosophies, such as "taking in".[26]
[21] Wendy Doniger (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. p. 1129. ISBN 978-0-87779-044-0.
VEDĀNTA \vā-'dän-tə\, one of the six orthodox systems (DARŚANS) of Indian philosophy and the one that forms the basis of most modern schools of HINDUISM. The term means the "conclusion" (anta) of the Vedas; it applies to the UPANISHADS and to the school that arose out of the "study" (mīmāṃsā) of the Upanishads. Thus Vedānta is also referred to as Vedānta-Mīmāṃsā ( "Reflection on Vedānta" ), Uttara-Mīmāṃsā ("Reflection on the Latter Part of the Vedas"), and Brahma-Mīmāṃsā ("Reflection on Brahman").
The three fundamental Vedāntic texts are: the Upanishads; the Brahma SŪTRAS (also called Vedānta Sūtras), which are very brief, even one-word interpretations of the doctrine of the Upanishads; and the BHAGAVAD GĪTĀ, which, because of its immense popularity, was drawn upon for support of the doctrines found in the Upanishads.
Several schools of Vedanta developed, differentiated by their conceptions of the nature of the relationship and the degree of identity between the individual self (ĀTMAN) and the absolute (BRAHMAN). These range from the nondualism (ADVAITA) of the 8th-century philosopher ŚAṂKARA to the THEISM (VIŚIṢTĀDVAITA) of the 11th-12th-century thinker RĀMĀNUJA and the DUALISM (DVAITA) of the 13th-century thinker MADHYA.
The Vedāntic schools do, however, hold in com1non a number of beliefs; transmigration of the self (SAṂSĀRA) and the desirability of release from the cycle of rebirths; the authority of the VEDA on the means of release; that Brahman is both the material (upādāna) and the instrumental (nimitta) cause of the world; and that the self (ātman) is the agent of its own acts (KARMA) and therefore the recipient of the fruits, or consequences, of action (phala).
[22] J. E. Llewellyn (2005). Defining Hinduism: A Reader. Routledge. p. 35. ISBN 978-0-415-97449-3.
Let us give one or two examples to clarify my point. Consider Brahman’s originative (i.e., “creative”) causality in Ramanuja’s thought. For Ramanuja, Brahman is simultaneously the upadana-karana (the “resource” or “material” cause12) and the nimitta karana (the “efficient” cause) of the world, that is, of the aggregate of individual beings, and of each individual being considered separately.
The upadana-karana is that out of which something arises; thus clay is the upadana-karana of the clay pot.
12. This is infelicitously translated, as I have myself done on occasion, as “substantial/ substantival” cause. Upadana does not necessarily connote a substance, the Sanskrit equivalent of which is, philosophically, dravya. Upadana denotes appropriate or self-referencing being, the stuff or resource-material out of which changes take place (from a-da, to take to oneself, to appropriate, and the prefix upa). It is significant that, in Buddhist thought, upadana is generally denotative of attachment or change (see, e.g., Gethin 1986, esp. 37-39).
Gethin, R. 1986. “The Five Khandas: Their Treatment in the Nikayas and Early Abhidhamma.” Journal of Indian Philosophy 14: 37-39.
[23] Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press. pp. 62–63. ISBN 978-0-231-52642-5.
Unlike Prakāśānanda, Vijñānabhikṣu argues that the true definition of material cause, “that which is a substratum, non-separate from its effect,” is broad enough to include a locus. Hence there is no need to appeal to figurative usage, and referring to a “locus cause” itself presents no contradictions. Prakāśānanda, however, freely admits to using figurative interpretation. He believes that strictly speaking, Brahman is not a cause at all. But we can make sense of Bādarāyaṇa’s clear statement in BS 1.1.2 that Brahman is cause of the world by understanding that a locus can be understood as a material cause (upādāna) in a figurative sense. Prakāśānanda sees this as the best way to reconcile scriptural passages that seem to disagree about the world’s causality:
[24] Allen Thrasher (1993). The Advaita Vedānta of Brahma-siddhi. Motilal Banarsidass. pp. 56–57. ISBN 978-81-208-0982-6.
[25] James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N-Z. The Rosen Publishing Group. pp. 720–721. ISBN 978-0-8239-3180-4.
Upadana
In Indian philosophy, the word upadana denotes the "material cause" for something, that is, the stuff from which it is formed. Although this notion seems obvious to modern materialist ears, it carries several important assumptions that not all Indian philosophical schools were willing to concede一namely, that there were real objects in the world, that they were made from other things, and that these things underwent real transformations. The notion of a material cause was held by the "realist" schools, most notably the Samkhya, Nyaya-Vaisheshika, and Vishishthadvaita Vedanta. It was opposed by the Buddhist schools, whose assumption that reality was constantly changing made the notion of real things problematic. It was also opposed by the Advaita Vedanta school, whose starting assumption was that ultimately there was only one "real" thing一the formless Brahman (Supreme Reality)一and thus that the notion of anything becoming anything else was in error.
[26] Hajime Nakamura (1983). A History of Early Vedānta Philosophy. Motilal Banarsidass. p. 505. ISBN 978-81-208-0651-1.
The ātman as the individual self is the agent of activity, being considered to be the actor (kartṛ, 2.3.32). This was probably asserted in total opposition to the Sāṃkhya theory that the puruṣa as the pure spiritual principle is inactive. In another section the author of the Sūtra states that ātman is the agent which makes possible all kinds of activities (kriyā, 2.3.36). Since it is essentially active in nature, it moves about freely in the body.9 As to cognition (upalabdhi), the individual self perceives both what is desirable and undesirable for itself, and as to activity, it actualises both what is desirable and undesirable, not being restricted to one side in any way (aniyama, 2.3.37). Thus, on this point the individual self cannot be said to be omnipotent. The individual self takes in (upādāna) the functions of the various organs within itself during sleep (2.3.35). The experience of samadhi is also based upon ātman. Thus one of the chief characteristics of the Brahma Sitra is that ātman has activity as its essentia! nature, but Śaṅkara almost completely disregards this fact. - ↑ 가 나
https://zh.wikipedia.org/zh-tw/奥义书 2025년 8월 12일에 확인.
7. 石氏奧義書（或譯伽陀奧義書，屬於黑夜柔吠陀） - ↑ 가 나
https://zh.wikipedia.org/zh-cn/奥义书 2025년 8월 12일에 확인.
7. 石氏奥义书（或译伽陀奥义书，属于黑夜柔吠陀） - ↑ 가 나
https://en.wikipedia.org/wiki/Katha_Upanishad 2025년 8월 12일에 확인.
The Katha Upanishad (Sanskrit: कठोपनिषद्, IAST: Kaṭhopaniṣad), is an ancient Hindu text and one of the mukhya (primary) Upanishads, embedded in the last eight short sections of the Kaṭha school of the Krishna Yajurveda. It is also known as Kāṭhaka Upanishad, and is listed as number 3 in the Muktika canon of 108 Upanishads. - ↑ https://forvo.com/word/katha_upanishad/ katha upanishad pronunciation in Sanskrit - Pronunciation by tesuji (Male from United States). 2025년 8월 12일에 확인.
- ↑ https://www.howtopronounce.com/katha-upanishad 2025년 8월 12일에 확인.
- ↑ https://www.howtopronounce.com/katha-upanishad 2025년 8월 12일에 확인.
- ↑ https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_001 금칠십론(金七十論) 상권, 진제(眞諦) 한역, 번역자 미상. 2025년 8월 16일에 확인.
옛날 가비라(迦毘羅, Kapila)라고 이름하는 어떤 한 선인(仙人)이 있었는데, 허공으로부터 태어났다. 그는 태어나면서부터 자연적으로 네 가지 공덕을 갖추고 있었는데, 첫째는 법(法)이며, 둘째는 지혜[慧]이며, 셋째는 이욕(離欲)이며, 넷째는 자재(自在)로서2), 이 네 가지를 하나로 모아 몸을 삼았다. 그는 이 세간이 무지의 어둠[盲間]에 빠져 있는 것을 보고 크나큰 자비심을 일으켰다.
2) 이것은 이해ㆍ판단작용[決智, adhyavasāya]의 원리인 대(大, mahat)가 갖는 삿트바(sattva)적인 성질의 공덕으로서, 자세한 내용은 제23송 참조. - ↑ https://tripitaka.cbeta.org/T54n2137_001?format=line 金七十論卷上. 2025년 8월 16일에 확인.
T54n2137_p1245a08║昔有仙人名迦毘羅。從空而生
T54n2137_p1245a09║自然四德。一法二慧三離欲四自在總四為
T54n2137_p1245a10║身。見此世間沈沒盲闇起大悲心。 - ↑ 가 나 https://zh.wikipedia.org/zh-tw/迦毘羅仙 2025년 8월 14일에 확인.
迦毘羅（天城體：कपिल ऋषि，IAST：kapila、迦毘羅仙）是吠陀的仙人之一，印度的古典哲學數論派的開祖。生沒年不詳，一說是西元前300年前後的人物，另一說是前6世紀或前7世紀的人物。 - ↑ 가 나 https://zh.wikipedia.org/zh-cn/迦毘羅仙 2025년 8월 14일에 확인.
迦毘罗（天城体：कपिल ऋषि，IAST：kapila、迦毘罗仙）是吠陀的仙人之一，印度的古典哲学数论派的开祖。生没年不详，一说是西元前300年前后的人物，另一说是前6世纪或前7世纪的人物。 - ↑ https://zh.wikipedia.org/zh-tw/数论_(印度哲学) 2025년 8월 14일에 확인.
根據傳統說法，數論的創始人是迦毗羅仙人(Kapila)（因此又稱為「迦毗羅論」）。但是，沒有任何可靠的證據能證明這一點。 - ↑ https://zh.wikipedia.org/zh-cn/数论_(印度哲学) 2025년 8월 14일에 확인.
根据传统说法，数论的创始人是迦毗罗仙人(Kapila)（因此又称为“迦毗罗论”）。但是，没有任何可靠的证据能证明这一点。 - ↑ https://sanskritdictionary.com/?iencoding=iast&q=kapila&lang=sans&action=Search
https://sanskritdictionary.com/kapila/49303/1
https://sanskritdictionary.com/scans/monierwilliams/mw0250.jpg
https://sanskritdictionary.com/scans/monierwilliams/mw0251.jpg
2025년 8월 14일에 확인.
kapila कपिल
Definition: m. Name of an ancient sage (identified by some with viṣṇu- and considered as the founder of the sāṃkhya- system of philosophy), mahābhārata; bhagavad-gītā etc. - ↑ https://www.youtube.com/watch?v=igZry2gEOgY Kapila Pronunciation Sanskrit कपिल kapila. 2025년 8월 14일에 확인.
- ↑ https://en.dict.naver.com/#/search?query=kapila 2025년 8월 14일에 확인.
Kapila
명사 카필라: 기원전 4-3세기경의 인도의 철학자, 산캬(Sankhya)학파의 시조.
YBM 올인올 영한사전 - ↑ James G. Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, The Rosen Publishing Group, Inc., New York. p. 350.
Kapila
A powerful and ornery sage in Hindu mythology. Kapila’s most famous mythic exploit occurs in the story of the Descent of the Ganges. King Sagar is on the verge of completing his hundredth horse sacrifice (ashvamedha). This will give him enough religious merit to claim the throne of Indra, king of the gods. Indra forestalls this threat by stealing the sacrificial horse and tying it outside Kapila’s ashram. Sagar dispatches his sixty-thousand sons to find the horse. When they finally locate it at Kapila’s ashram, they find the sage deep in meditation. The sons assume that the sage’s meditation is a ploy to keep from having to answer their questions, so they begin to abuse him physically. Kapila becomes extremely angry. The accumulated power generated by his long asceticism (tapas) is released like fire, burning the sixty-thousand sons to ash. Kapila later informs Sagar’s sole surviving descendant, Anshuman, that the only way to bring peace to the souls of the departed is to bring the Ganges down to earth and have their ashes touched by her waters. Fulfilling this condition galvanizes several generations of Sagar’s descendants—Anshuman, Dilip, and Bhagirath—until the last is finally successful in bringing the river to earth.
Kapila
(2) Philosopher cited as the traditional founder of the Samkhya philosophical school, one of the six schools of Hindu philosophy. Little is known about him; much of what is known has a legendary tone that makes its value as historical data questionable. Kapila may have lived in the seventh century B.C.E. If this is true, Kapila would have lived about a thousand years earlier than Ishvarakrishna. The latter is the first Samkhya figure from whom we have a well-attested text, the Samkhyakarikas, which is the foundational text for the school. - ↑ Margaret and James Stutley (1977, 2019), A Dictionary of Hinduism: Its Mythology, Folklore and Development 1500 B.C.-A.D. 1500, Routledge, New York. p. 142.
Kapila I. According to tradition the name of the founder of the Sāṁkhya system,1 but Hindu accounts of him are so full of legends and contradictions that little historical value can be attributed to them.2 The Buddhist references to Kapila deserve more serious consideration, since they connect his name with the city of Kapilavastu, the birthplace of the Buddha, and ascribe to him and his followers, some of whom are named, a sphere of activity which agrees well with the close relationship that existed between Buddhist and Sāṁkhya philosophy.3
1 His date is unknown, but he probably lived during the seventh century B.C. (Radhakrishnan and Moore, Sourcebook in Indian Philosophy, p. 425).
2 Kapila is sometimes said to be a son of Brahmā; or an incarnation of Viṣṇu (DHI., p. 391); or of Agni.
3 ERE., VII, p. 659.
v. Darśana(s).
II. A ṛṣi who burnt up Sagara’s 60,000 sons by his fiery glance (VP., IV.4).
v. Aṁśumat; Bhagīratha. - ↑ Ingrid Fischer-Schreiber, Franz-Karl Ehrhard, Kurt Friedrichs, Michael S. Diener (1989), The Encyclopedia of Eastern Philosophy and Religion: Buddhism • Hinduism • Taoism • Zen, Shambhala Publications, Inc., Boston. p. 174
Kapila H, founder of the → Sankhya philosophy; a → rishi about whose life no details are known. His works have also been lost. The Tattvasamāsa ("summary of the truth"), a text that consists of only fifty-four words and is ascribed to him, holds no key to the origins of Sānkhya, its earliest authentic text is the so-called Sankhya-Kārikā of Īshvarakrishna, which undoubtedly dates back to sometime before 500 C.E. - ↑ Constance A. Jones and James D. Ryan (2007), Encyclopedia of Hinduism, Facts On File, Inc., New York, pp. 227-228.
Kapila (c. 100 C.E.) philosopher
The sage Kapila is the legendary founder of Samkhya tradition, and thus a key figure in the history of yoga. He is said to have passed on his knowledge to Asuri, who in turn passed it on to Panchashikha. According to the oldest commentary on the samkhya karika, a later text, Kapila was a “wise ascetic, . . . born of heaven, . . . and innately endowed with the four fundamental dispositions of virtue, knowledge, renunciation, and supernatural power.”
The story is told that Kapila, out of pity for suffering humanity, selected a Brahmin householder, Asuri, as an appropriate person to whom to reveal the knowledge of Samkhya. Kapila approached him as he was performing sacrifices (as he had been doing for thousands of years). Asuri would not listen. Only after being approached two more times did he relent and become Kapila’s student.
Some sources say Kapila is the son of Svambhuva’s daughter, Manu, and Prajapati’s son, Kardama. Other sources say that he may be an incarnation of Vishnu who learned his wisdom directly from Shiva; as such he would then be known as Hiranyagarbha, or lord of the world. There are numerous references to Kapila in the epics and later texts, which give him various powers and statuses.
Further reading: John Davies, Hindu Philosophy: An Exposition of the System of Kapila (New Delhi: Cosmo, 1981). - ↑ Denise Cush, Catherine Robinson and Michael York (ed.) (2008), Encyclopedia of Hinduism, Routledge, New York, p. 409.
KAPILA
The Sāṃkhyakārikas (Verses on Sāṃkhya) form the earliest available complete work of classical Sāṃkhya (one of the six schools of Hindu philosophy). Its author was Īśvarakṛṣṇa (fourth to fifth century CE). According to tradition, Kapila is the name of the founder of the Sāṃkhya system.
At Sāṃkhyakārika 69, Īśvarakṛṣṇa refers to a sage who explained and ‘enumerated’ the Sāṃkhya philosophy. According to Īśvarakṛṣṇa, this sage (identified by tradition as ‘Kapila’) passed on the Sāṃkhya teaching to Āsuri, who transmitted it to Pañcaśikha (who expanded and spread it). Commentators on Īśvarakṛṣṇa’s kārikas suggested possible lines of Sāṃkhya teachers (from Pañcaśika to Īśvarakṛṣṇa). Īśvarakṛṣṇa was regarded as having simplified the old system after a period of several centuries.
In Sāṃkhya literature, Kapila has been described as a compassionate, wise ascetic, heaven-born, endowed with power, knowledge, virtue and renunciation. He has been called one of the seven great seers or sages (sapta mahāṛṣi), the others being Voḍhu, Āsuri, Pañcaśika, Sanātana, Sanaka and Sananda. For Vācaspati Miśra, Kapila was an incarnation of Viṣṇu, obtained total knowledge from Maheśvara and was born at the dawn of creation. Another account relates that, with the aid of an ‘artificial mind’ (nirmāṇacitta), Kapila, as a ‘primal wise man’, taught Āsuri Sāṃkhya wisdom.
There are doubts about possible linkages between references to Kapila in earlier Hindu literature and later Sāṃ- khya writings. In the Ṛgveda and Upaniṣads, ‘kapila’ is a term for a colouṛ But at Śvetāśvatara Upaniśad 5.2, ‘kapila’ (as a colour reference) is connected to a seer born at the dawn of creation, possibly linking to Rudra.
There are various references to Kapila in the Bhagavadgītā and Mokṣadharma of the Mahābhārata. In the Bhagavadgītā, there is reference to Kapila as a ‘perfected one’ (siddha). In the Moksadharma, Kapila is connected to Viṣṇu, Śiva and Agni. See also: Agni; Bhagavadgītā; Īśvarakṛṣna; Mahābhārata; Ṛṣi; Rudra; Ṣaḍdarśana; Saṃhitā; Sāṃkhya; Sāṃkhyakārikas; Siddha; Śiva; Upaniṣads; Vācaspati Miśra; Viśṇu
Martin Ovens
Further reading
Larson, G.J. and R.S. Bhattacharya. 1987. Encyclopedia of Indian Philosophies, Vol. 4, Sāṃkhya: A Dualist Tradition in Indian Philosophy. Delhi: Motilal Banarsidass. - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=多磨 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
多磨
Pronunciations
[py] duōmó
[wg] tuo-mo
[hg] 다마
[mc] dama
[mr] tama
[kk] タマ
[hb] tama
[qn] đa mài
Basic Meaning: Skt. tamas
Senses:- The quality (guṇa) of dullness, or obscuration, as one of the three qualities 三德 taught in the Sāṃkhya 數論 school. Translated as 翳質; also transcribed with 答摩. 〔金七十論 T 2137.54.1247c16〕 [Charles Muller; source(s): T2137]
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[Dictionary References]
Bulgyo sajeon 143b-36
Bukkyō daijiten (Mochizuki) (v.1-6)2882c - ↑ https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=多磨&op=translate 구글 번역 2025년 11월 8일에 확인.
Chinese (Traditional): 多磨 Duōmó 뚸모
Chinese (Simplified): 多磨 Duōmó 뚸모
English: Grind more
Korean: 多磨 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=多摩 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
多摩
Pronunciations
[py] duōmó
[wg] tuo-mo
[hg] 다마
[mc] dama
[mr] tama
[kk] タマ
[hb] tama
[qn] đa ma
Basic Meaning: tamas
Senses:- Darkness, gloom (Skt. tāmasa). Paramârthaʼs transliteration for the Sanskrit word, which is one of the three guṇas 三德 according to the Sāṅkhyākārikās.1 Under the specific meaning of tamas in Sāṃkhya 數論 philosophy, the entry in Sir. Monier-Williamʼs Sanskrit Dictionary gives:
"mental darkness, ignorance, illusion, error (in Sāṃkhya phil. one of the 5 forms of avidyā)."
References:
Dutt, Sharma, trans. 1933. Sāṅkhyakārikās. Poona (Puṇa): The Oriental Book Agency. [Billy Brewster; source(s): Hirakawa, Nakamura, M-W] - Search SAT
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- ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=多摩&op=translate 구글 번역 2025년 11월 8일에 확인.
Chinese (Traditional): 多摩 Duōmó 뚸모
Chinese (Simplified): 多摩 Duōmó 뚸모
English: Tama
Korean: 타마 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=答摩 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
答摩
Pronunciations
[py] dámó
[wg] ta-mo
[hg] 답마
[mc] damma
[mr] tamma
[kk] トウマ
[hb] tōma
[qn] đáp ma
Basic Meaning: tamas
Senses:- Darkness 闇, gloom, grief 憂, anger 瞋, suffering 苦. In Sāṃkhya 數論 philosophy, one of three fundamental qualities 三德. Syn. 多磨. 〔大乘廣百論釋論 T 1571.30.190b23〕 [Charles Muller; source(s): Nakamura, Soothill]
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[Dictionary References]
Bukkyō jiten (Ui) 772
Bulgyo sajeon 143a
Bukkyōgo daijiten (Nakamura) 1002c
Ding Fubao {Digital Version}
Bukkyō daijiten (Mochizuki) (v.1-6)1628b
Bukkyō daijiten (Oda) 1115-2
Soothill 384 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=答摩&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 答摩 Dá mó 따모 Did you mean: 达摩
Chinese (Simplified): 答摩 Dá mó 따모
English: Tamo
Korean: 타모 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=闇德&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇德 Àn dé 안더
Chinese (Simplified): 暗德 Àn dé 안더
English: Dark Virtue
Korean: 어둠의 미덕 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=翳質 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
翳質
Pronunciations
[py] yìzhí
[wg] i-chih
[hg] 예질
[mc] yejil
[mr] yejil
[kk] エイシツ
[hb] eishitsu
[qn] ế chất
Basic Meaning: obscuration
Senses:- Or darkness. The Sāṃkhya 數論 category of tamas, one of the three qualities 三德 of pre-manifest existence. See 二十五諦. [Charles Muller; source(s): Nakamura]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 109c - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=翳質&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 翳質 Yì zhì 이지
Chinese (Simplified): 翳质 Yì zhì 이지
English: pterygium
Korean: 익막 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=闇質&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇質 Àn zhì 안지
Chinese (Simplified): 暗质 Àn zhì 안지
English: Dark matter
Korean: 암흑 물질 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=闇癡&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇癡 Àn chī 안치
Chinese (Simplified): 暗痴 Àn chī 안치
English: Dark obsession
Korean: 어둠의 강박관념 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=暗 DDB (Digital Dictionary of Buddhism). 2025년 11월 8일에 확인.
暗
Pronunciations
[py] àn
[wg] an
[hg] 암
[mc] am
[mr] am
[kk] アン
[hb] an
[qn] ám
Basic Meaning: darkness
Senses:- Dark, dim, gloom, dull; secret, hidden. A type of form phenomenon that is visible yet materially non-obstructive 可見不對色 (Skt. andha-kāra, tamas, dhvānta, mahāndha-kāra, vimati: Tib mun pa). [Charles Muller; source(s): YBh-Ind, Soothill, Hirakawa]
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[Dictionary References]
Bukkyō jiten (Ui) 26
A Glossary of Zen Terms (Inagaki) 4, 232
Bukkyōgo daijiten (Nakamura) 27c
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0608
Bukkyō daijiten (Mochizuki) (v.1-6)77c
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
(Soothill's) Dictionary of Chinese Buddhist Terms 402 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=闇&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 闇 Àn 안
Chinese (Simplified): 暗 Àn 안
English: dark
Korean: 어두운 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=捨&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 捨 Shě 셔
Chinese (Simplified): 舍 Shě 셔
English: Abandon
Korean: 버리다 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=癡&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 癡 Chī 치
Chinese (Simplified): 痴 Chī 치
English: Obsession
Korean: 강박관념 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=惰性&op=translate 구글 번역 2025년 11월 9일에 확인.
Chinese (Traditional): 惰性 Duòxìng 뚜어싱
Chinese (Simplified): 惰性 Duòxìng 뚜어싱
English: inertia
Korean: 관성 - ↑ 가 나 다 라 마 바 사 아 https://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
Sanskrit dictionary
Tamas in Sanskrit glossary
Tamas (तमस्).—n. [tam-asun]
1) Darkness; किं वाऽभविष्यदरुणस्तमसां विभेत्ता तं चेत्सहस्रकिरणो धुरि नाकरिष्यत् (kiṃ vā'bhaviṣyadaruṇastamasāṃ vibhettā taṃ cetsahasrakiraṇo dhuri nākariṣyat) Ś.7.4.; V.1.7; Meghadūta 39.
2) The gloom or darkness of hell; धर्मेण हि सहायेन तमस्तरति दुस्तरम् (dharmeṇa hi sahāyena tamastarati dustaram) Manusmṛti 4.242.
3) Mental darkness, ignorance, illusion, error, मुनिसुताप्रणयस्मृतिरोधिना मम च मुक्त- मिदं तमसा मनः (munisutāpraṇayasmṛtirodhinā mama ca mukta- midaṃ tamasā manaḥ) Ś.6.8.
4) (In Sāṅ. phil.) Darkness or ignorance, as one of the three qualities or constitutents of every thing in nature (the other two being sattva and rajas); अन्तर्गतमपास्तं मे रजसोऽपि परं तमः (antargatamapāstaṃ me rajaso'pi paraṃ tamaḥ) Kumārasambhava 6.6; Ms. 12.24.
5) Grief, sorrow; Bhāgavata 5.14.33.
6) Sin; Bhāgavata 1.15.5.
7) Stupefaction, swoon; तथा भिन्नतनु- त्राणः प्राविशद्विपुलं तमः (tathā bhinnatanu- trāṇaḥ prāviśadvipulaṃ tamaḥ) Rām.7.8.14.
8) Anger; Bhāg. 1.59.42. -m., -n. An epithet of Rāhu; तमश्चन्द्रमसीवेद- मुपरज्यावभासते (tamaścandramasīveda- muparajyāvabhāsate) Bhāgavata 4.29.7.
Source: DDSA: The practical Sanskrit-English dictionary
Tamas (तमस्).—n.
(-maḥ) 1. Third of the qualities incident to the state of humanity, the Tama guna, or property of darkness, whence proceed folly, ignorance, mental blindness, worldly delusion, &c. 2. Darkness, gloom. 3. Sin. 4. Sorrow, grief. mn.
(-māḥ-maḥ) Rahu or the personified ascending node: see rāhu. E. tam to be disturbed, and asun Unadi affix; that property by which the mind is troubled, the world perplexed, &c.; also tamasa and tama.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Tamas (तमस्).—[tam + as], n.
1. Darkness, [Hitopadeśa] pr. 16.
2. The gloom of hell, [Mānavadharmaśāstra] 4, 242.
3. The name of a hell, Mārk. P. 12, 10.
4. = Rāhu, or the personified ascending node, [Rāmāyaṇa] 2, 63, 2.
5. One of the three guṇas, or qualities incident to creation, the property of darkness, whence proceed folly, ignorance, stupidity, worldly delusion, etc., [Mānavadharmaśāstra] 12, 24. Comp. Dīrgha-, m. The name of a Ṛṣi, Mahābhārata 2, 293.
— Cf. [Old High German.] demar; A. S. dim thystre; [Latin] tenebrae.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Tamas (तमस्).—[neuter] darkness, gloom; mental darkness, illusion; error, ignorance (ph.).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Tamas (तमस्):—[from tam] a n. darkness, gloom (also [plural]), [Ṛg-veda] (maḥ praṇīta, ‘led into darkness’, deprived of the eye’s light or sight,[ i, 117, 17]) etc.
2) [v.s. ...] the darkness of hell, hell or a particular division of hell, [Manu-smṛti iv, viii f.; Viṣṇu-purāṇa ii, 6, 4; Mārkaṇḍeya-purāṇa xii, 10]
3) [v.s. ...] the obscuration of the sun or moon in eclipses, attributed to Rāhu (also m., [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]), [Rāmāyaṇa; Varāha-mihira’s Bṛhat-saṃhitā v, 44; Varāha-mihira’s Bṛhajjātaka ii; Varāha-mihira’s Yogayātrā; Sūryasiddhānta]
4) [v.s. ...] mental darkness, ignorance, illusion, error (in Sāṃkhya [philosophy] one of the 5 forms of a-vidyā, [Mahābhārata xiv, 1019; Sāṃkhyakārikā] etc.; one of the 3 qualities or constituents of everything in creation [the cause of heaviness, ignorance, illusion, lust, anger, pride, sorrow, dulness, and stolidity; sin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]; sorrow, [Kirātārjunīya iii]; See guṇa and cf. [Religious Thought and Life in India p. 45]] [Manu-smṛti xii, 24 f. and 38; Sāṃkhyakārikā] etc.), [Ṛg-veda v.31, 9; Rāmāyaṇa ii; Śakuntalā; Rājataraṅgiṇī v, 144]
5) [v.s. ...] Name of a son (of Śravas, [Mahābhārata xiii, 2002]; of Dakṣa, [i [Scholiast or Commentator]]; of Pṛthu-śravas, [Viṣṇu-purāṇa iv, 12, 2])
6) [v.s. ...] cf. timira; [Latin] temere etc.
7) b sa, etc. See [column]1.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Tamas (तमस्):—(maḥ) 5. n. Darkness; ignorance, folly, delusion, sin, sorrow. m. Rāhu, the ascending node.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ 가 나 다 라 마 https://en.wikipedia.org/wiki/Tamas_(philosophy) 2025년 11월 8일에 확인.
Tamas (Sanskrit: तमस् tamas, lit. 'darkness') is one of the three guṇas (tendencies, qualities, attributes), a philosophical and psychological concept developed by the Samkhya school of Hindu philosophy.[1] The other two qualities are rajas (passion and activity) and sattva (purity, goodness). Tamas is the quality of inertia, inactivity, dullness, or lethargy. Generally it is referred to as the lowest guṇa of the three.
Etymology
The Vedic word támas refers to "darkness", and stems from the Indo-European word *temH-es, meaning "dark". Cognates with the Vedic include the Lithuanian word tamsà meaning "darkness",[2] the Serbian word tama meaning "darkness", as well as the Latin word tenebrae meaning "darkness", the latter whence English tenebrous.
[1] James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing, ISBN 9780823931798, p. 265.
[2] Peter Schrijver (1995). Studies in British Celtic Historical Phonology. Rodopi. p. 221. ISBN 90-5183-820-4. - ↑ https://www.youtube.com/watch?v=32dwqLzgdmc Tamas Pronunciation Sanskrit तमस् tamas. 2025년 11월 8일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/tamas Learn how to pronounce tamas. 2025년 11월 8일에 확인.
- ↑ 가 나 다 라 마 https://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
Samkhya (school of philosophy)
Tamas in Samkhya glossary
1) Tamas (तमस्, “indifference”).—In the Sāṃkhya school of philosophy, tamas (darkness) is one of the three guṇas (or qualities), the other two being rajas (passion and activity) and sattva (purity, goodness). Tamas is the template for inertia or resistance to action. It has also been translated from Sanskrit as “indifference”.
2) Tamas (तमस्, “dullness”) is the first type of viparyaya (ignorance), according to the Sāṃkhya theory of evolution. Viparyaya refers to a category of pratyayasarga (intellectual products), which represents the first of two types of sarga (products) that come into being during tattvapariṇāma (elemental manifestations), which in turn, evolve out of the two types of pariṇāma (change, modification).
Source: Wisdom Library: Sāṃkhya philosophy - ↑ 가 나 https://en.wikipedia.org/wiki/Tamas 2025년 11월 8일에 확인.
Tamas may refer to:- Tamas (philosophy), a concept of darkness and death in Hindu philosophy
- Tamás (name), a given name in Hungarian (Thomas)
- Tamas (novel), a 1975 novel about the partition of India by Bhisham Sahni
- Tamas (film), a 1987 TV series and film adaptation by Govind Nihalani
- Christian Tămaș, Romanian writer
- Gabriel Tamaș (born 1983), Romanian footballer
- Vladimir Tămaș, Romanian footballer
- ↑ 가 나 https://www.howtopronounce.com/tamas Learn how to pronounce tamas. 2025년 11월 8일에 확인.
- ↑ 가 나 다 https://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
General definition (in Hinduism)
Tamas in Hinduism glossary
Tamas is commonly associated with inertia, darkness, insensitivity. Souls who are more tamasic are considered imbued in darkness and take the longest to reach liberation.
Source: WikiPedia: Hinduism - ↑ https://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
Vedanta (school of philosophy)
Tamas in Vedanta glossary
Tamas (तमस्) refers to “darkness” (as opposed to Prakāśa—light), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] For the wise man who is always unchanging and fearless there is neither darkness (tamas) nor light (prakāśa) [kva tamaḥ kva prakāśo vā hānaṃ kva ca na kiñcana] nor destruction, nor anything. There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality. There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all. [...]”.
Source: Wikisource: Ashtavakra Gita - ↑ 가 나 https://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
Ayurveda (science of life)
Tamas in Ayurveda glossary
Tamas (तमस्):—Delusion, ignorance : the property of mind, one of the three ‘qualities’ of primordial matter conceived as the fundamental substratum of the universe.
Source: gurumukhi.ru: Ayurveda glossary of terms - ↑ https://www.wisdomlib.org/definition/tamas 2025년 11월 8일에 확인.
Dharmashastra (religious law)
Tamas in Dharmashastra glossary
Tamas (तमस्).—One of the three guṇas, representing the quality of ignorance. These three qualities are to be seen as all-pervading and interpenetrating all beings. The Sanskrit word tamas is a technical term used throughout Dharmaśāstra literature such as the Manusmṛti.
According to the Manusmṛti XII.29: “What is mixed with stupefaction, undiscernible, of the nature of sensual objects, incapable of being reasoned about and uncognisable,—one should recognise as ‘tamas’”.
According to the Manusmṛti XII.33: “Avarice, drowsiness, irresolution, cruelty, disbelief, bad character, habit of begging, and inattentiveness are the characteristics of the quality of ‘tamas’”.
According to the Manusmṛti XII.35: “When, having done, or doing, or going to do a certain act, a man happen to feel ashamed,—every such act should be understood by the learned to be characterised by the quality of ‘tamas’”.
Source: Wisdom Library: Dharma-śāstra - ↑ https://hanja.dict.naver.com/#/search?query=波顛闍利&range=all 네이버 한자사전. 2025년 8월 27일에 확인.
波 물결 파, 방죽 피
顛 정수리 전
闍 망루 도, 사리 사
利 날카로울 리(이) - ↑ https://zh.dict.naver.com/#/entry/zhko/8b3a961b5d274db489489a9fafb480ca 네이버 중국어사전. 2025년 8월 27일에 확인.
波颠阇利
발음 [ bōdiāndūlì ]
인명 파탄잘리(《요가 수트라(Yoga Sutras)》의 편찬자로 힌두교의 정통 육파철학 중 하나인 요가 학파의 창시자). - ↑ https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_003 금칠십론(金七十論) 하권, 진제(眞諦) 한역, 번역자 미상. 2025년 8월 18일에 확인.
“그렇다면 이러한 지혜는 누구로부터 획득된 것인가?”
게송으로 답하겠다.
이러한 지혜는 수승한 길상(吉祥)으로,是智勝吉祥
모니(牟尼)께서 자비의 마음으로 설하신 것이니,牟尼依悲說
먼저 아수리를 위해 설하셨고,先爲阿修利
다음에 반시하에게 설하셨다.34)次與般尸訶
34) 제70송.
‘이러한 지혜는 수승한 길상(吉祥)이다’라고 함은, 이러한 지혜는 그 옛날 네 가지 베다가 아직 출현하지 않았을 때 최초로 성취되었는데, 이러한 지혜에 의해 네 가지 베다와 여러 가지의 도(道)가 그 후에 성취될 수 있었기 때문에 모든 것 가운데 가장 뛰어난 것[一切最勝]이라고 말한 것이다. 또한 자아는 이러한 지혜로 말미암아 세 가지 괴로움과 스물네 가지 근본 괴로움, 그리고 세 가지 속박의 원리(遠離)를 획득하고,35) 독존 해탈한다. 그래서 이러한 지혜를 ‘가장 수승한 길상’이라고 말한 것이다.
35) 세 가지 괴로움이란 내적 조건에 의한 괴로움[依內苦]과 외적 조건에 의한 괴로움[依外苦], 그리고 하늘에 의한 괴로움[依天苦]을 말하며(제1송 참조), 세 가지 속박이란 자성박ㆍ보시박ㆍ변이박을 말한다(제45송 참조).
‘모니(牟尼, mum)께서 자비의 마음으로 설하셨다.’ 즉 누가 처음으로 이러한 지혜를 획득하였던 것인가 하면, 바로 가비라 대선인(大仙人)이다. 앞(제1송)에서 설하였듯이 가비라선인은 처음 출현하면서부터 네 가지 공덕을 갖추고 있었는데, 첫째가 법이며, 둘째가 지혜이며, 셋째가 이욕이며, 넷째가 자재이다. 즉 그는 이러한 지혜를 얻고 나서 크나큰 자비심에 따라 그것을 설하셨던 것인데, 이러한 지혜를 수호하여 지니고, 다른 이를 제도하고자 하는 자비심으로 인해 ‘먼저 아수리를 위해 설하셨다.’
그리고 아수리선인은 ‘다음에 반시하(般尸訶, Pañcaśikha)를 위해 설하셨다’ 이 반시하는 이 논을 자세히 설하였는데, 6십천(十千) 게송이나 되었다. 일찍이 가비라선인이 아수리를 위해 간략히 설한 것은 다음과 같은 것이었다.
“최초에는 오로지 어둠[闇]만이 생겨났다. 이러한 어둠 중에 지혜의 밭[智田]이 있었다. 지혜의 밭이 바로 자아[人]이다. 즉 자아가 존재하여도 아직 지혜를 갖지 않았기 때문에 밭이라고 일컬은 것이다. 다음으로 회전 변이하였으니, 이것이 첫 번째 전변의 생[轉生]이다. 나아가 해탈한다.”
아수리선인이 반시하를 위해 간략히 설한 것도 역시 이와 같은 것이었지만, 반시하가 이러한 지혜를 자세히 설하여 6십천 게송이나 되었던 것이다. 그 후 순서대로 계승되어 마침내 성(姓)은 구식(狗式, Kusala)이고, 이름은 자재흑(自在黑, Īśvarakṛṣṇa)이라고 하는 바라문이 이를 70게송으로 가려 취하게 되었으니, 게송으로 설하고 있는 바와 같다.
제자들이 차례대로 출현하여弟子次第來
위대한 스승의 지혜를 전수하였는데,傳受大師智
자재흑이 간략히 설하였던 것은自在黑略說
이미 진실의의 근본을 알았기 때문이다.36)已知實義本
36) 제71송.
‘제자들이 차례대로 출현하여 위대한 스승의 지혜를 전수하였다’고 함은, 이러한 지혜는 가비라로부터 비롯되어 아수리에 이르고, 아수리는 반시하에게 전하였으며, 반시하는 갈가(褐伽, Garga)에게 전하였으며, 갈가는 우루거(優樓佉, Ulūka)에게 전하였으며, 우루거는 발바리(跋婆利)에게 전하였으며, 발바리는 자재흑에게 전한 것을 말한다. 이와 같은 순서로 자재흑은 이러한 지혜를 획득하였는데, 대론(大論)은 수지(受持)하기가 어렵다는 것을 알았기 때문에 70게송으로 간략하게 줄였으니, 앞에서 설한 바와 같다.
세 가지 괴로움에 의한 핍박이 있기 때문에
이것을 소멸하는 원인에 대해 알기 원한다.37)
37) 제1송 전반.
위의 게송이 바로 그것이다. 그래서 ‘자재흑이 간략히 설하였던 것은 이미 진실의의 근본을 알았기 때문이다’라고 말한 것이다. - ↑ https://tripitaka.cbeta.org/T54n2137_003?format=line 金七十論卷上. 2025년 8월 18일에 확인.
T54n2137_p1262a19║外曰。此智從何而得。以偈答
T54n2137_p1262a20║曰。
T54n2137_p1262a21║是智勝吉祥牟尼依悲說
T54n2137_p1262a22║先為阿修利次與般尸訶
T54n2137_p1262a23║是智勝吉祥者。此智昔四皮陀未出時初得
T54n2137_p1262a24║成就。由此智四皮陀及諸道。後得成故。故
T54n2137_p1262a25║說一切最勝。三種苦及二十四本苦并三縛。
T54n2137_p1262a26║由此智故我得遠離獨存解脫。故說此智最
T54n2137_p1262a27║吉祥。牟尼依悲說者。誰初得此智。謂迦毘羅
T54n2137_p1262a28║大仙人。如前說。迦毘羅仙人初出有四德。一
T54n2137_p1262a29║法二智三離欲四自在。得此智已依大悲說。
T54n2137_p1262b01║護持此智為欲度他。由慈悲故先為阿修利
T54n2137_p1262b02║說。是阿修利仙人。次為般尸訶說。是般尸
T54n2137_p1262b03║訶廣說此論。有六十千偈。迦毘羅仙人為阿
T54n2137_p1262b04║修利略說如此。最初唯闇生此暗中有智田。
T54n2137_p1262b05║智田即是人有人未有智故稱為田。次迴轉
T54n2137_p1262b06║變異。此第一轉生。乃至解脫。阿修利仙人為
T54n2137_p1262b07║般尸訶略說亦如是。是般尸訶廣說此智有
T54n2137_p1262b08║六十千偈。次第乃至婆羅門姓拘式名自在
T54n2137_p1262b09║黑。抄集出七十偈。故說偈言。
T54n2137_p1262b10║弟子次第來傳受大師智
T54n2137_p1262b11║自在黑略說已知實義本
T54n2137_p1262b12║弟子次第來傳受大師智者。是智者從迦毘
T54n2137_p1262b13║羅來至阿修利。阿修利傳與般尸訶。般尸訶
T54n2137_p1262b14║傳與褐伽。褐伽傳與優樓佉。優樓佉與跋
T54n2137_p1262b15║婆利。跋婆利自在黑。如是次第自在黑得此
T54n2137_p1262b16║智。見大論難可受持。故略抄七十偈。如前說。
T54n2137_p1262b17║三苦所逼故欲知滅苦因等。故說自在黑略
T54n2137_p1262b18║說已知實義本。 - ↑ https://zh.wikipedia.org/zh-tw/数论颂 2025년 8월 18일에 확인.
《數論頌》共有72頌（śloka），不過原本可能只有70頌。[4]據《數論頌》文中自述，作者的思想源自智者迦毗羅，其後傳至阿修利（Āsuri），再傳至般屍訶（Pañcaśikha），「般屍訶傳與褐伽，褐伽傳與優樓佉，優樓佉傳與跋婆利，跋婆利傳與自在黑，如是次第。」[5]
[4] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, pages 146-147
[5] 《金七十論》 - ↑ https://zh.wikipedia.org/zh-cn/数论颂 2025년 8월 18일에 확인.
《数论颂》共有72颂（śloka），不过原本可能只有70颂。[4]据《数论颂》文中自述，作者的思想源自智者迦毗罗，其后传至阿修利（Āsuri），再传至般尸诃（Pañcaśikha），“般尸诃传与褐伽，褐伽传与优楼佉，优楼佉传与跋婆利，跋婆利传与自在黑，如是次第。”[5]
[4] Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, ISBN 978-8120805033, pages 146-147
[5] 《金七十论》 - ↑ https://www.wisdomlib.org/definition/pancashikha 2025년 8월 18일에 확인.
Purana and Itihasa (epic history)
[«previous (P) next»] — Pancashikha in Purana glossary
Pañcaśikha (पञ्चशिख).—A sage of ancient times. The Purāṇas give the following details about him.
He was a disciple of Āsuri. He was brought up breastfed by Kapilā, wife of Āsuri and so he was known as Kāpila also. He dwelt in Pañcasrotas and performed a Yāga for a thousand years and got his name Pañcaśikha. He went to the assembly of the learned king Janaka and entered into a polemic contest with him and defeated him. The defeated King gave Pañcaśikha great respect and he lived in the court of Janaka as his Guru for a number of years. (Chapter 218, Śānti Parva).
Source: archive.org: Puranic Encyclopedia - ↑ https://sanskritdictionary.com/pañcaśikha/124679/1
https://sanskritdictionary.com/scans/monierwilliams/mw0577.jpg 2025년 8월 18일에 확인.
pañcaśikha पञ्चशिख
Definition: m. Name of a sāṃkhya- teacher (called also -muni-, a pupil of āsuri-) mahābhārata, vāyu-purāṇa etc. - ↑ Google 검색 sanskrit pronunciation of पञ्च 2025년 8월 18일에 확인.
- ↑ Google 검색 pronunciation of शिख 2025년 8월 18일에 확인.
- ↑ https://www.youtube.com/watch?v=piNiJEgBURg Shikha Pronunciation Sanskrit शिखा śikhā. 2025년 8월 18일에 확인.
- ↑ https://en.wikipedia.org/wiki/Samkhya#Historical_development 2025년 8월 18일에 확인
Traditional credited founders
Sage Kapila is traditionally credited as a founder of the Samkhya school.[136] It is unclear in which century of the 1st millennium BCE Kapila lived.[137] Kapila appears in Rigveda, but context suggests that the word means 'reddish-brown color'. Both Kapila as a 'seer' and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (c.300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it. Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila called Kapila Sannyasa Vidha.[137] A 6th century CE Chinese translation and other texts consistently note Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching and a much later scholar named Pancasikha[138] as the scholar who systematized it and then helped widely disseminate its ideas.[139] Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.[137]
[136] Sharma, C. (1997), A Critical Survey of Indian Philosophy, New Delhi: Motilal Banarsidass Publ, ISBN 81-208-0365-5. p. 149.
[137] Gerald James Larson and Ram Shankar Bhattacharya, The Encyclopedia of Indian Philosophies, Volume 4, Princeton University Press, ISBN 978-0691604411, pages 107-109.
[138] "Samkhya: Part Two: Samkhya Teachers". sreenivasarao's blogs. 3 October 2012. Retrieved 15 May 2019.
[139] Bilimoria, Purushottama; Mohanty, J. N.; Rayner, Amy; Powers, John; Phillips, Stephen; King, Richard; Chapple, Christopher Key (22 November 2017). Bilimoria, Purushottama (ed.). History of Indian Philosophy: Routledge history of world philosophies (1 ed.). New York : Routledge, 2017. pp. 131–132. - ↑ https://en.wikipedia.org/wiki/Asuri_(Samkhya) 2025년 8월 18일에 확인.
According to the references of the Shankhya philosophy, Asuri was the first recipient of the Shamkhya philosophy[3] and the second teacher after his teacher Kapila in the tradition of Shamkhya school of the Indian philosophy.[4] He was the teacher of the sage Panchashikha. He transmitted his knowledge of the Shamkhya philosophy to his disciple Panchashikha. And then Panchashikha taught Shamkhya philosophy to his disciple Kings Janadeva Janaka and Dharmadhwaja Janaka.
[3] Kapila (1974). The Samkhya Philosophy, Containing (1) Sâmkhya-pravachana Sûtram: With the Vritti of Aniruddha, and the Bhâṣya of Vijnâna Bhikṣu and Extracts from the Vritti-sâra of Mahâdeva Vedantin (2) Tatva Samâsa (3) Sâmkhya Kârikâ (4) Panchaśikhâ Sûtram. AMS Press. ISBN 978-0-404-57811-4.
[4] Larson, Gerald James (2001). Classical Sāṃkhya: An Interpretation of Its History and Meaning. Motilal Banarsidass Publ. ISBN 978-81-208-0503-3. - ↑ https://sreenivasaraos.com/2012/10/03/samkhya-part-two-samkhya-teachers/ 2025년 8월 18일에 확인.
7.2. According to Samkhya traditions, it appears, there were as many as twenty-six Samkhya teachers. The more important of them are: Kapila, Asuri, Panchashikha, Vindyavasa, Varsaganya, Jaigisavya and Isvarakrishna. - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=平衡&op=translate 구글 번역 2025년 11월 16일에 확인.
Chinese (Traditional): 平衡 Pínghéng 핑헝
Chinese (Simplified): 平衡 Pínghéng 핑헝
English: balance
Korean: 균형 - ↑ 가 나 다 라 https://www.wisdomlib.org/definition/samyavastha 2025년 11월 16일에 확인.
Sanskrit dictionary
Samyavastha in Sanskrit glossary
Sāmyāvasthā (साम्यावस्था):—[from sāmya] f. a state of equipoise (of the 3 constituent ingredients of Prakṛti; See guṇa), [Sarvadarśana-saṃgraha; Sāṃkhyakārikā] : [Religious Thought and Life in India 32.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Sāmyāvasthā (साम्यावस्था):—(sāmya + ava) f. ein Gleichheitsverhältniss, Gleichgewicht, ein normaler Zustand: sattvarajastamoguṇānām [SARVADARŚANAS. 147, 17.] [WILSON,] [SĀṂKHYAK. S. 52.] Comm. zu [Kapila 1, 62.] [Halāyudha 5, 78.]
Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Hindi dictionary
Samyavastha in Hindi glossary
Sāmyāvasthā (साम्यावस्था):—(nf) (state of) equilibrium.
Source: DDSA: A practical Hindi-English dictionary
Nepali dictionary
Samyavastha in Nepali glossary
Sāmyāvasthā (साम्यावस्था):—n. 1. Math. Phys. & Chem. state of equilibrium; 2. peace; calmness;
Source: unoes: Nepali-English Dictionary - ↑ https://www.wisdomlib.org/definition/shamya 2025년 11월 16일에 확인.
21) Sāmya (साम्य):—n. ([from] 2. sama) equality, evenness, equilibrium, equipoise, equal or normal state ([accusative] with √nī, ‘to bring to that st°’, ‘calm’), [Mahābhārata; Kāvya literature] etc.
22) likeness, sameness, identity with ([instrumental case] with and without saha, or [genitive case], or [locative case], or [compound]), [Muṇḍaka-upaniṣad; Mahābhārata] etc.
23) equality of rank or position, [Manu-smṛti; Yājñavalkya; Varāha-mihira’s Bṛhat-saṃhitā]
24) homogeneousness (of sounds), [Vopadeva]
25) measure, time, [Mahābhārata]
26) equability towards ([locative case] or prati), impartiality, indifference, [Bhagavad-gītā; Kumāra-sambhava; Bhāgavata-purāṇa]
27) justice (sāmyam-√kṛ, ‘to act justly towards [loc.]’), [Mahābhārata]
28) [varia lectio] for śalyā, [Kāvyādarśa i, 39.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ https://www.wisdomlib.org/definition/avastha 2025년 11월 16일에 확인.
3) Avasthā (अवस्था):—[=ava-sthā] [from ava-stha] b f. appearance (in a court of justice), [Manu-smṛti viii, 6o]
4) [v.s. ...] ‘stability, consistence’ cf. anavastha
5) [v.s. ...] state, condition, situation (five are distinguished in dramas, [Sāhitya-darpaṇa]), circumstance of age ([Pāṇini v,4, 146; vi, 2, i 15, etc.]) or position, stage, degree
6) [v.s. ...] f. [plural] the female organs of generation, [Ṛg-veda v, 19, 1.]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ https://www.youtube.com/watch?v=5Yn0J0TqN0Q Avastha अवस्था avasthā Sanskrit Pronunciation. 2025년 11월 16일에 확인.
- ↑ 가 나 https://en.wikipedia.org/wiki/Tanmatras#Samkhya 2025년 11월 16일에 확인.
Samkhya
Prakrti (nature, or "the ultimate basis of the empirical universe") consists of three guṇas (aspects or qualities): sattva (potential consciousness), rajas (activity), and tamas (restraint). The guṇas change but can be in a state of samyavastha (equilibrium), where no action results. Under the influence of purusha (pure consciousness), prakrti first evolves to produce mahat (greatness, eminence) or buddhi (definite understanding, or intelligence), then ahamkara (ego). From ahamkara's sattva aspect, arises manas (the mind), the five organs of perception and the five of action. From ahamkara's tamas aspect, arise the tanmatras (five subtle elements). From the tanmatras arise the five gross, or substantial, elements, under the influence of tamas. The rajas aspect here helps with evolution under the influence of both other aspects.[7][8]
Purusha and prakrti are non-evolutes, they are eternal and unchanging. From the union of these two non-evolutes evolves buddhi (knowing), from buddhi evolves ahamkara (willing), from ahamkara evolves manas (feeling), jnanenriyas (five sense-capacities), karmendriyas (five action-capacities), and tanmatras (five subtle elements), from which evolve the mahābhūta's (five gross elements). The nearness of purusha disturbs prakrti, alters the equilibrium of the three gunas – sattva (illumination), rajas (stimulation and dynamism) and tamas (indifference, heaviness, and inaction) – whose combination of attributes determines the nature of all derivative principles enumerated by the Samkhya system, triggers the causal chains, and facilitates evolution. Primordial materiality does not manifest itself; it is manifested through the evolutes.[9]
[7] Radhakrishnan, Sarvepalli (1956). "Indian Philosophy: The Samkhya". Encyclopædia Britannica. Vol. 12 (14th ed.). Chicago: Encyclopædia Britannica, Inc. p. 251.
[8] Radhakrishnan, Sarvepalli (2008). Indian Philosophy. Vol. 2. India: Oxford University Press. p. 315. ISBN 9780195698428.
[9] David Skrbina (2009). Mind That Abides. John Benjamin publishing. pp. 318–320. ISBN 978-9027252111. - ↑ 가 나 다 라 마 바 사 https://tripitaka.cbeta.org/T54n2137_001?format=line 金七十論卷上. 2025년 10월 8일에 확인.
T54n2137_p1245b27║此五過失。皮陀不為因。外曰。若爾何因為
T54n2137_p1245b28║勝。答曰。翻此二因勝。謂二因者一醫方所說。
T54n2137_p1245b29║二皮陀所說。翻此兩因欲知所得因。此因有
T54n2137_p1245c01║五德。一定。二極。三淨。四不退。五平等。是故
T54n2137_p1245c02║勝前兩。外曰。此因何因得。答曰。變性我知
T54n2137_p1245c03║故。變者。一大。二我慢。三五塵。四五根。五五
T54n2137_p1245c04║知根。六心。七五大。是七名變自性所作故。自
T54n2137_p1245c05║性者無異本因。我者知者。諸人知此二十五
T54n2137_p1245c06║真實之境不增不減決定脫三苦。如解脫中
T54n2137_p1245c07║說偈。若知二十五隨處隨道住。編髮髻剃頭
T54n2137_p1245c08║得解脫無疑。 - ↑ 가 나 다 라 마 바 사 https://kabc.dongguk.edu/m/content/view?dataId=ABC_IT_K1032_T_001 금칠십론(金七十論) 상권, 진제(眞諦) 한역, 번역자 미상. 2025년 10월 8일에 확인.
외도가 말하였다.
“만약 그렇다면 어떤 원인이 괴로움을 소멸할 만한 가장 뛰어난 원인이라고 할 수 있는가?”
“이러한 두 가지 원인과 반대되는 것이 보다 뛰어난 원인이다.”
여기서 두 가지 원인이란, 첫째는 『의방』에서 말한 것이며, 둘째는 『베다』에서 말한 것이니, 바로 이러한 두 가지 원인과는 다른 괴로움의 소멸을 획득할 만한 것을 알기 원하는 것이다. 곧 이러한 원인에는 다섯 가지의 공덕이 있으니, 첫째는 궁극적이라는 것이며, 둘째는 절대적이라는 것이며, 셋째는 청정하다는 것이며, 넷째는 물러남이 없다는 것이며, 다섯째는 평등하다는 것이다. 그렇기 때문에 앞의 두 가지 원인보다 뛰어난 것이라고 한 것이다.
외도가 말하였다.
“그렇다면 그러한 원인은 무엇에 의해 획득되었기 때문인가?”
“변이[變]와 자성[性]과 자아[我]에 대해 아는 것이기 때문이다.”
여기서 변이란 자성에 의해 지어진 것[所作]으로, 첫째는 대(大)이며, 둘째는 아만(我慢)이며, 셋째는 5진(塵:唯의 다른 역어)이며, 넷째는 5근(根:作根,즉 행동기관)이며, 다섯째는 5지근(知根:지각기관)이며, 여섯째는 마음[心]이며, 일곱째는 5대(大)이니, 이러한 일곱 가지를 변이라고 한다. 자성이란 변이함이 없는 것으로, 근본원인[本因]이다. 자아란 지자(知者)를 말한다. 모든 이가 이러한 스물다섯 가지의 진실된 경계야말로 부증불감(不增不減)임을 안다면 세 가지의 괴로움에서 결정적으로 벗어나게 될 것이니, 이는 바로 『해탈』4) 중에서 말하고 있는 게송의 뜻과도 같다.
만약 스물다섯 가지의 진리를 안다면
어떠한 처소에 머물든, 어떠한 도를 닦든,
변발하든, 상투를 틀어올리든, 삭발을 하든
해탈하리라는 것은 의심의 여지가 없다.
4) 이것은 현재 남아 있는 판차시카(Pañcaśikha)의 단편(Bhāvāganeśa의 Tattvāyāthārthadīpana) 중의 세 가지 해탈론(첫 번째 해탈은 지혜에 의한 해탈, 두 번째 해탈은 탐욕의 소멸에 의한 해탈, 세 번째 해탈은 악의 소멸에 의한 해탈)을 말한다. 이 게송은 제37송 장행에도 나온다. - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=神我&op=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 神我 Shén wǒ 싱워
Chinese (Traditional): 神我 Shén wǒ 싱워
English: Divine Self
Korean: 신성한 자아 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=自我&op=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 自我 Zìwǒ 쯔워
Chinese (Traditional): 自我 Zìwǒ 쯔워
English: self
Korean: 본인 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=精神&op=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 精神 Jīngshén 징센
Chinese (Traditional): 精神 Jīngshén 징센
English: Spirit
Korean: 영혼 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=精神性的根本实体&op=translate 구글 번역 2025년 10월 7일에 확인.
Chinese (Simplified): 精神性的根本实体 Jīngshén xìng de gēnběn shítǐ 징센싱더 근번 시티
Chinese (Traditional): 精神性的根本實體 Jīngshén xìng de gēnběn shítǐ 징센싱더 근번 시티
English: The fundamental spiritual entity
Korean: 근본적인 영적 존재 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=知者&op=translate 구글 번역 2025년 10월 8일에 확인.
Chinese (Simplified): 知者 Zhì zhě 지즈
Chinese (Traditional): 知者 Zhì zhě 지즈
English: Knowledgeable
Korean: 지식이 풍부한 - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=真我&op=translate 구글 번역 2025년 10월 8일에 확인.
Chinese (Simplified): 真我 Zhēn wǒ 찡워
Chinese (Traditional): 真我 Zhēn wǒ 찡워
English: True Self
Korean: 진정한 자아 - ↑ 가 나 다 라 마 바 https://www.wisdomlib.org/definition/purusha#sanskrit 2025년 10월 7일에 확인.
1) Puruṣa (पुरुष):—m. (mc. also pūr; [probably] [from] √pṝ and connected with puru, pūru ifc. f(ā). , rarely f(ī). ; cf. [Pāṇini 4-i, 24]) a man, male, human being ([plural] people, mankind), [Ṛg-veda] etc. etc.
2) a person, (pumān puruṣaḥ, a male person, [Śāṅkhāyana-gṛhya-sūtra; Manu-smṛti]; daṇḍaḥp, punishment personified, [Manu-smṛti]; [especially] grammatical [person]; with prathama, madhyama, uttama = the 3rd, 2nd, 1st [person] [Nirukta, by Yāska; Pāṇini]), an officer, functionary, attendant, servant, [Manu-smṛti; Mahābhārata] etc. (cf. tat-p)
3) a friend, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) a follower of the Sāṃkhya Philosophy (?), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) a member or representative of a race or generation, [Taittirīya-saṃhitā; Brāhmaṇa; Manu-smṛti] etc.
6) the height or measure of a man (= 5 Aratnis = 120 Aṅgulas), [Śatapatha-brāhmaṇa; Śulba-sūtra; Varāha-mihira]
7) the pupil of the eye, [Śatapatha-brāhmaṇa]
8) (also with nārāyaṇa) the primaeval man as the soul and original source of the universe (described in the Puruṣa-sūkta q.v.), [Ṛg-veda; Śatapatha-brāhmaṇa] etc.
9) the personal and animating principle in men and other beings, the soul or spirit, [Atharva-veda] etc. etc.
10) the Supreme Being or Soul of the universe (sometimes with para, parama, or uttama; also identified with Brahmā, Viṣṇu, Śiva and Durgā), [Vājasaneyi-saṃhitā; Śatapatha-brāhmaṇa] etc. etc.
11) (in Sāṃkhya) the Spirit as passive and a spectator of the Prakṛti or creative force, [Indian Wisdom, by Sir M. Monier-Williams 82 etc.]
12) the, ‘spirit’ or fragrant exhalation of plants, [Ṛg-veda x, 51, 8]
13) (with sapta) Name of the divine or active principles from the minute portions of which the universe was formed, [Manu-smṛti i, 19]
14) Name of a Pāda in the Mahā-nāmnī verses, [Lāṭyāyana]
15) of the Ist, 3rd, 5th, 7th, 9th and 11th signs of the zodiac, [Jyotiṣa]
16) of a son of Manu Cākṣuṣa, [Bhāgavata-purāṇa]
17) of one of the 18 attendants of the sun, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) [plural] men, people (cf. above)
19) Name of the Brāhmans of Krauñca-dvīpa, [Bhāgavata-purāṇa]
20) (with pañca) Name of 5 princely personages or miraculous persons born under [particular] constellations, Var
21) Rottleria Tinctoria, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
22) Clerodendrum Phlomoides, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
23) m or n. = puruṣaka m. n., [Śiśupāla-vadha v, 56 [Scholiast or Commentator]]
24) n. (!) Name of mount Meru, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
25) Pūruṣa (पूरुष):—[from pūru] m. (mc.) = puruṣa, [Ṛg-veda]; etc.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary - ↑ 가 나 다 라 마 바 사 https://en.wikipedia.org/wiki/purusha 2025년 10월 7일에 확인.
Purusha (Sanskrit: पुरुष, IAST: Puruṣa) is a complex concept[1] whose meaning evolved in Vedic and Upanishadic times. Depending on source and historical timeline, it means the cosmic being or self, awareness, and universal principle.[2][1][3]
In early Vedas, Purusha was a cosmic being whose sacrifice by the gods created all life.[4] This was one of many creation myths discussed in the Vedas. In the Upanishads, the Purusha concept refers to the abstract essence of the Self, Spirit and the Universal Principle that is eternal, indestructible, without form, and all-pervasive.[4]
In Samkhya philosophy, Purusha is the plural immobile cosmic principle, pure consciousness, unattached and unrelated to anything, which is "nonactive, unchanging, eternal, and pure".[5] Purusha uniting with Prakṛti (matter) gives rise to life.
In Kashmir Shaivism, Purusha is enveloped in five sheaths: time (kāla), desire (raga), restriction (niyati), knowledge (vidyā) and separatedness (kalā); it is the universal Self (paramātman) under limitations as many individual Selfs (jīvātman).[6]
[1] Angelika Malinar, 'Hindu Cosmologies', in Jessica Frazier (ed.), A Continuum Companion to Hindu Studies, ISBN 978-0-8264-9966-0, p. 67
[2] Purusha Encyclopædia Britannica (2013)
[3] Karl Potter, Presuppositions of India’s Philosophies, Motilal Banarsidass, ISBN 81-208-0779-0, pp 105–109
[4] Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0-7914-7081-7, pp 87
[5] Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. ISBN 0791430677., p. 250-251.
[6] Grimes, John A. (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. State University of New York Press. ISBN 0791430677., p. 251. - ↑ https://sanskritdictionary.com/scans/monierwilliams/mw0637.jpg . 2025년 10월 8일에 확인.
- ↑ https://www.youtube.com/watch?v=0y73p2R6mVA Purusha Pronunciation Sanskrit पुरुष puruṣa. 2025년 10월 7일에 확인.
- ↑ https://www.howtopronounce.com/hindi/purusa Learn how to pronounce Purusa. 2025년 10월 7일에 확인.
- ↑ https://www.howtopronounce.com/purusha Learn how to pronounce Purusha. 2025년 10월 8일에 확인.
- ↑ 가 나 다 라 마 바 사 아 자 차 카 타 파 하 거 너 더 러 머 楊惠南(2022), 『印度哲學史』(Traditional Chinese Edition), 臺北市:弘雅三民圖書股份有限公司. ISBN:978-626-307-817-8 (EPUB).
第七章 數論派的歷史與哲學
第二節 數論學派的宇宙論──「二十五諦」
. . .
其次，「大」是由「（自）性」(prakṛti)所生。（自）性，有時又稱為「（根）本（自）性」(Mūlaprakṛti)，這是因為它是宇宙中一切萬事萬物（包括大、我慢等）之根源的緣故。所以，《金七十論》卷上說：「從自性生大，從大生我慢，從我（慢）生五唯，從五唯生十六見。」[註30]由於大、我慢、五唯，以及五塵（五唯）、五（作）根、五知根、心（根）等「十六見」[註31]，全部都是由自性所「變異」而生起的緣故，因此，本節一開頭的引文說：「是七名變，自性所作故。」而自性也就成為「本因」了。因此，本節一開頭的引文又說：「自性者，無異本因。」事實上，《金七十論》卷上[註32]，又把自性稱為勝因(Pradhāna)、梵(Brahman)、眾持(Bahudhātmaka)。說它是勝因，無疑地，是因為自性乃一切萬物之「本因」。說它是梵，乃是因為婆羅門教往往以「梵」作為宇宙的最高原理。而眾持，乃眾多(bahu)之存在體(dhā-ātmaka)的意思。自性，做為一切萬物之因，在它裡面，內存著宇宙中的一切萬物（一切存在體）；因此自性稱為眾持。事實上自性是一種原始的物質[註33]，因此，由它所變異生起的一切事物，包括往往被其他學派視為心靈活動的覺（大）、我慢和心根（意根），全都是物質性的存在。這是特別值得注意的主張。
[註30]：引見前書，頁1246，下。
[註31]：十六見（十六諦），是指五大、五作根、五知根和心根（意根）等十六。
[註32]：參見《大正藏》卷54，頁1250，中─下。
[註33]：Ganganatha Jha曾英譯九世紀中葉，跋遮濕鉢底．彌續羅(Vācaspati Miśra)對《數論偈》的注釋──《真理月光註》(Tattva-kaunudī)。在Jha的英譯本中，曾把prakṛti（自性）譯為「根本物質」(root-matter)、「原初物質」(primordial matter)，或簡單譯為「物質」(matter)。另外，S. S. Suryanarayana Sastri, The Sāṅkhya Kārikā of Īsvara Kṛṣṇa, Madras: Univ. of Madras, 1935，則譯為「初性」(Primal Nature)。(Cf. S. Radhakrishnan and C. A. Moore, A Source Book in Indian Philosophy, Princeton Univ. Press, 1957, p. 427.) - ↑ 가 나 다 라 마 https://www.wisdomlib.org/definition/prakriti 2025년 10월 10일에 확인.
Sanskrit dictionary
Prakriti in Sanskrit glossary
Prakṛti (प्रकृति).—f.
1) The natural condition or state of anything, nature, natural form (opp. vikṛti which is a change or effect); तं तं नियममास्थाय प्रकृत्या नियताः स्वया (taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā) Bhagavadgītā (Bombay) 7.2. प्रकृत्या यद्वक्रम् (prakṛtyā yadvakram) Ś1.9; उष्णत्वमग्न्यातपसंप्रयोगात् शैत्यं हि यत् सा प्रकृतिर्जलस्य (uṣṇatvamagnyātapasaṃprayogāt śaityaṃ hi yat sā prakṛtirjalasya) R.5.54; मरणं प्रकृतिः शरीरिणां विकृति- र्जीवितमुच्यते बुधैः (maraṇaṃ prakṛtiḥ śarīriṇāṃ vikṛti- rjīvitamucyate budhaiḥ) R.8.87; Uttararāmacarita 7.19; अपेहि रे अत्रभवान् प्रकृतिमापन्नः (apehi re atrabhavān prakṛtimāpannaḥ) Ś.2. 'has resumed his wonted nature'; प्रकृतिम् आपद् (prakṛtim āpad) or प्रतिपद् (pratipad) or प्रकृतौ स्था (prakṛtau sthā) 'to come to one's senses', 'regain one's consciousness.'
2) Natural disposition, temper, temperament, nature, constitution; प्रकृतिः खलु सा महीयसः सहते नान्यसमुन्नतिं यया (prakṛtiḥ khalu sā mahīyasaḥ sahate nānyasamunnatiṃ yayā) Kirātārjunīya 2.21; कथं गत एव आत्मनः प्रकृतिम् (kathaṃ gata eva ātmanaḥ prakṛtim) Ś.7. 'natural character'; अपश्यत् पाण्डवश्रेष्ठो हर्षेण प्रकृतिं गतः (apaśyat pāṇḍavaśreṣṭho harṣeṇa prakṛtiṃ gataḥ) Mahābhārata (Bombay) 39.66 (com. prakṛtiṃ svāsthyam); so प्रकृतिकृपण, प्रकृतिसिद्ध (prakṛtikṛpaṇa, prakṛtisiddha); see below.
3) Make, form, figure; महानुभावप्रकृतिः (mahānubhāvaprakṛtiḥ) Mālatīmādhava (Bombay) 1.
4) Extraction, descent; गोपालप्रकृतिरार्यकोऽस्मि (gopālaprakṛtirāryako'smi) Mṛcchakaṭika 7.
5) Origin, source, original or material cause, the material of which anything is made; नार्थानां प्रकृतिं वेत्सि (nārthānāṃ prakṛtiṃ vetsi) Mahābhārata (Bombay) 4.49.1; प्रकृतिश्चोपादानकारणं च ब्रह्माभ्युपगन्तव्यम् (prakṛtiścopādānakāraṇaṃ ca brahmābhyupagantavyam) Ś. B. (see the full discussion on Br. Sūt.1.4.23); यामाहुः सर्वभूतप्रकृतिरिति (yāmāhuḥ sarvabhūtaprakṛtiriti) Ś.1.1; Bhāgavata 4.28.24.
6) (In Sāṅ. phil.) Nature (as distinguished from puruṣa,) the original source of the material world, consisting of the three essential qualities सत्त्व, रजस् (sattva, rajas) and तमस् (tamas). It is also mentioned as one of the four contentments; प्रकृत्युपादानकालभागाख्याः (prakṛtyupādānakālabhāgākhyāḥ) Sāṃkhyakārikā 5.
7) (In gram.) The radical or crude form of a word to which case-terminations and other affixes are applied; प्रकृतिप्रत्यययोरिवानुबन्धः (prakṛtipratyayayorivānubandhaḥ) Kirātārjunīya 13.19.
8) A model, pattern, standard, (especially in ritualistic works); Bhāgavata 5.7.5.
9) A woman.
1) The personified will of the Supreme Spirit in the creation (identified with māyā or illusion); मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram) Bhagavadgītā (Bombay) 9.1.
11) The male or female organ of generation.
12) A mother.
13) (In arith.) A coefficient, or multiplier.
14) (In anatomy) Temperament of the humours; प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति (prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati) Bhagavadgītā (Bombay) 3.33.
15) An animal.
16) An artisan.
17) The Supreme Being; न ह्यस्ति सर्वभूतेषु दुःख- मस्मिन् कुतः सुखम् । एवं प्रकृतिभूतानां सर्वसंसर्गयायिनाम् (na hyasti sarvabhūteṣu duḥkha- masmin kutaḥ sukham | evaṃ prakṛtibhūtānāṃ sarvasaṃsargayāyinām) || Mahābhārata (Bombay) 12. 152.16.
18) Eight forms of the Supreme Being; भूमि- रापोऽनलो वायुः खं मनो बुद्धिरेव च । अहंकार इतीयं मे भिन्ना प्रकृति- रष्टधा (bhūmi- rāpo'nalo vāyuḥ khaṃ mano buddhireva ca | ahaṃkāra itīyaṃ me bhinnā prakṛti- raṣṭadhā) || Bhagavadgītā (Bombay) 7.4.
19) The way of life (jīvana); सतां वै ददतोऽन्नं च लोकेऽस्मिन् प्रकृतिर्ध्रुवा (satāṃ vai dadato'nnaṃ ca loke'smin prakṛtirdhruvā) Mahābhārata (Bombay) 12.18.27. (pl.)
1) A king's ministers, the body of ministers or counsellors, ministry; अथानाथाः प्रकृतयो मातृबन्धुनिवासिनम् (athānāthāḥ prakṛtayo mātṛbandhunivāsinam) R.12.12; Pañcatantra (Bombay) 1.48; अशुद्धप्रकृतौ राज्ञि जनता नानुरज्यते (aśuddhaprakṛtau rājñi janatā nānurajyate) 31.
2) The subjects (of a king); प्रवर्ततां प्रकृतिहिताय पार्थिवः (pravartatāṃ prakṛtihitāya pārthivaḥ) Ś.7.35; नृपतिः प्रकृतीरवेक्षितुम् (nṛpatiḥ prakṛtīravekṣitum) R.8.18,1.
3) The constituent elements of the state (saptāṅgāni), 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 (svāmyamātya- suhṛtkośarāṣṭradurgabalāni ca) Ak.
4) The various sovereigns to be considered in case of war; (for full explanation see Kull. on Manusmṛti 7.155 and 157).
5) The eight primary elements out of which everything else is evolved according to the Sāṅkhyas; see Sāṃkhyakārikā 3.
6) The five primary elements of creations (pañcamahābhūtāni) i. e. पृथ्वी, अप्, तेजस्, वायु (pṛthvī, ap, tejas, vāyu) and आकाश (ākāśa); प्रकृतिं ते भजिष्यन्ति नष्टप्रकृतयो मयि (prakṛtiṃ te bhajiṣyanti naṣṭaprakṛtayo mayi) Mahābhārata (Bombay) 5.73.17.
Derivable forms: prakṛtiḥ (प्रकृतिः).
Source: DDSA: The practical Sanskrit-English dictionary
Prākṛti (प्राकृति).—(?) (f.), sometimes in text of Divyāvadāna for prakṛti, nature, e.g. 310.26 °tiṃ ca jñātvā; elsewhere in the same phrase, e.g. 47.10, the regular prakṛtiṃ is printed. Not recorded in Index; perhaps only misprint.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Prakṛti (प्रकृति).—f.
(-tiḥ) 1. Nature; in philosophy the passive or material cause of the world, as opposed to the active or spiritual; and in mythology, a goddess, the personified will of the Supreme in the creation identified with Maya or illusion, and in an especial manner the prototype of the female sex; hence it is the same with the Sakti or personified energy or bride of a deity, as Lakshmi, Durga, &c. in some systems Prakriti is considered the same with the Supreme Being.
2. The natural state or condition of any thing.
3. A radical form or predicament of being, an illusion, intelligence, consciousness, and the five elements, or Akas, fire, air, earth, and water.
4. The five elements collectively.
5. Cause, origin.
6. A woman or womankind.
7. A mother.
8. An animal.
9. The male organ of generation.
10. The female organ of generation.
11. An uninflected word; the radical form of a word, before the affixes forming cases, &c. are subjoined.
12. A requisite of regal administration, of which seven are enumerated; the king, the minister, an ally, treasure, territory, fortresses, and an army: the corporations or companies of citizens are sometimes added, making an eighth class.
13. A form of metre, consisting of a stanza of four lines, each line containing twenty-one syllables.
14. (In arithmetic,) A given coefficient. (In anatomy,) Temperament, the predominance of one of the humours at the time of generation. E. pra implying priority or precedence, kṛ to make aff. ktin or ktic; being the first step towards creation.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Prakṛti (प्रकृति).—[pra-kṛ + ti], f.
1. The original or natural state of anything, [Pañcatantra] ii. [distich] 95 (by birth); [Vikramorvaśī, (ed. Bollensen.)] 8, 2; [Hitopadeśa] ii. [distich] 131; [Raghuvaṃśa, (ed. Stenzler.)] 5, 54.
2. Nature, [Bhagavadgītā, (ed. Schlegel.)] 3, 33; prakṛtyā, properly, [Pañcatantra] 218, 11.
3. With tṛtīyā, ‘the third nature,’ i. e. an eunuc’s nature.
4. A radical form or predicament of being, as illusion, intelligence, etc.
5. The eight elements, from which all is produced, [Bhagavadgītā, (ed. Schlegel.)] 7, 4.
6. Cause, the original source, [Śākuntala, (ed. Böhtlingk.)] [distich] 1.
7. The requisites of royal administration, [Mānavadharmaśāstra] 9, 294.
8. The chief objects of royal consideration, [Mānavadharmaśāstra] 7, 156.
9. Business, affairs, [Mānavadharmaśāstra] 8, 161.
10. The minister of a king, 9, 232.
11. Subjects, people, [Mānavadharmaśāstra] 7, 175.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Prakṛti (प्रकृति).—[feminine] the original or natural form or cause of anything; nature or the material world (ph.); the (5—8) constituent elements of the state, e.[grammar] the king, the ministers, subjects etc.; i.[grammar] nature, character, disposition, temper.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Prakṛti (प्रकृति) as mentioned in Aufrecht’s Catalogus Catalogorum:—Sv. Oppert. 1163. 4220. 4597. 4598. 4662. 4663. 4840. 8092. Ii, 391. 2297.
2) Prakṛti (प्रकृति):—Sv. add Ii, 5592.
3) Prakṛti (प्रकृति):—Sv. Gov. Or. Libr. Madras 52.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Prakṛti (प्रकृति):—[=pra-kṛti] [from pra-kāra > pra-kṛ] a f. See next p.
2) [=pra-kṛti] [from pra-kṛ] b f. ‘making or placing before or at first’, the original or natural form or condition of anything, original or primary substance (opp. to vi-kṛti q.v.), [Prātiśākhya; Nirukta, by Yāska; Jaimini; Mahābhārata]
3) [v.s. ...] cause, original source, [Manu-smṛti; Mahābhārata; Śakuntalā] etc.
4) [v.s. ...] origin, extraction, [Mṛcchakaṭikā]
5) [v.s. ...] nature, character, constitution, temper, disposition, [Mahābhārata; Kāvya literature; Suśruta] etc. ([in the beginning of a compound] and tyā ind. by nature, naturally, unalterably, properly, [Prātiśākhya; ???; Manu-smṛti] etc.)
6) [v.s. ...] fundamental form, pattern, standard, model, rule ([especially] in ritual), [???]
7) [v.s. ...] (in the Sāṃkhya [philosophy]) the original producer of (or rather passive power of creating) the material world (consisting of 3 constituent essences or Guṇas called sattva, rajas and tamas), Nature (distinguished from puruṣa, Spirit as Māyā is d° from Brahman in the Vedāntas)
8) [v.s. ...] [plural] the 8 producers or primary essences which evolve the whole visible world (viz. a-vyakta, buddhi or mahat, ahaṃ-kāra, and the 5 tan-mātras or subtle elements; rarely the 5 elements alone), [Indian Wisdom, by Sir M. Monier-Williams 80 etc.]
9) [v.s. ...] (in mythol.) a goddess, the personified will of the Supreme in the creation (hence the same with the Śakti or personified energy or wife of a deity, as Lakṣmī, Durgā etc.; also considered as identical with the Supreme Being), [Horace H. Wilson; Indian Wisdom, by Sir M. Monier-Williams 140; Religious Thought and Life in India 223]
10) [v.s. ...] ([plural]) Name of a class of deities under Manu Raibhya, [Harivaṃśa]
11) [v.s. ...] (in polit.) [plural] a king’s ministers, the body of ministers or counsellors, ministry, [Manu-smṛti; Mahābhārata] etc.
12) [v.s. ...] the subjects of a king, citizens, artisans etc., [ib.]
13) [v.s. ...] the constituent elements or powers of the state (of which are usually enumerated, viz. king minister, allies, treasure, army, territory, fortresses, [Manu-smṛti ix, 294; 295])
14) [v.s. ...] the various sovereigns to be considered in case of war (viz. the madhyama, vijigīṣu, udāsīna and śatru; to which should be added 8 remoter princes, viz. the mitra, arimitra, mitra-mitra, arimitra-mitra, pārṣṇi-graha, ākranda, pārṣṇigrāhāsāra, ākrandāsāsa; each of these 12 kings has 5 Prakṛtis in the form of minister, territory, fortresses, treasure and army, so that the total number of Prakṛtis may be 72), [Manu-smṛti vii, 155; 157; Manvarthamuktāvalī, kullūka bhaṭṭa’s Commentary on manu-smṛti]
15) [v.s. ...] (in gram.) the crude or elementary form of a word, base, root, an uninflected word, [Sāhitya-darpaṇa; Pāṇini [Scholiast or Commentator]; Vopadeva]
16) [v.s. ...] Name of 2 classes of metres, [Colebrooke]
17) [v.s. ...] (in [arithmetic]) a co-efficient multiplier, [ib.]
18) [v.s. ...] (in [anatomy]) temperament, the predominance of one of the humours at the time of generation, [Horace H. Wilson]
19) [v.s. ...] (with tritīyā) the third nature, a eunuch, [Mahābhārata]
20) [v.s. ...] matter, affair, [Lalita-vistara]
21) [v.s. ...] the male or female organ of generation, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
22) [v.s. ...] a woman or womankind, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
23) [v.s. ...] a mother, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
24) [v.s. ...] an animal, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
25) [v.s. ...] Name of a woman, [Buddhist literature]
26) [v.s. ...] Name of [work]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Prakṛti (प्रकृति):—[pra-kṛti] (tiḥ) 2. f. Nature; matter; Māyā; origin; uninflected word; elements of royalty; temperament; a given co-efficient.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
- ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=根本物質&op=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Traditional): 根本物質 Gēnběn wùzhí 근번우지
Chinese (Simplified): 根本物质 Gēnběn wùzhí 근번우지
English: fundamental substance
Korean: 기본 물질 - ↑ https://hanja.dict.naver.com/#/search?query=根本物質&range=all 네이버 한자사전. 2025년 10월 12일에 확인.
根 뿌리 근
부수 木(나무목) 총 획수 10획
1. 뿌리 2. 근본(根本) 3. 밑동(나무줄기에서 뿌리에 가까운 부분)
𣏄(동자), 𣒨(동자)
本 근본 본, 달릴 분
부수 木(나무목) 총 획수 5획
1. (근본 본) 2. 근본(根本) 3. (초목의)뿌리
𡴩(고자), 楍(고자), 㮺(고자), 𠂔(속자), 夲(속자)
物 물건 물
부수 牜(소우3) 총 획수 8획
1. 물건(物件) 2. 만물(萬物) 3. 사물(事物)
㘬(동자)
質 바탕 질, 폐백 지
부수 貝(조개패) 총 획수 15획
1. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자) - ↑ https://hanja.dict.naver.com/#/search?query=根本自性&range=all 네이버 한자사전. 2025년 10월 12일에 확인.
根 뿌리 근
부수 木(나무목) 총 획수 10획
1. 뿌리 2. 근본(根本) 3. 밑동(나무줄기에서 뿌리에 가까운 부분)
𣏄(동자), 𣒨(동자)
本 근본 본, 달릴 분
부수 木(나무목) 총 획수 5획
1. (근본 본) 2. 근본(根本) 3. (초목의)뿌리
𡴩(고자), 楍(고자), 㮺(고자), 𠂔(속자), 夲(속자)
自 스스로 자
부수 自(스스로자) 총 획수 6획
1. 스스로, 몸소, 자기(自己) 2. 저절로, 자연히(自然-) 3. ~서부터
𦣹(고자), 𦣼(고자), 𨈻(동자), 𩐍(동자)
性 성품 성
부수 忄(심방변) 총 획수 8획
1. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=根本自性&op=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Simplified): 根本自性 Gēnběn zì xìng 근번쯔싱
Chinese (Traditional): 根本自性 Gēnběn zì xìng 근번쯔싱
English: Fundamental Self-Nature
Korean: 근본적인 자기 본성 - ↑ https://hanja.dict.naver.com/#/search?query=物質&range=letter 네이버 한자사전. 2025년 10월 12일에 확인.
物 물건 물
부수 牜(소우3) 총 획수 8획
1. 물건(物件) 2. 만물(萬物) 3. 사물(事物)
㘬(동자)
質 바탕 질, 폐백 지
부수 貝(조개패) 총 획수 15획
1. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=物質&op=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Traditional): 物質 Wùzhí 우지
Chinese (Simplified): 物质 Wùzhí 우지
English: substance
Korean: 물질 - ↑ https://hanja.dict.naver.com/#/search?query=本性&range=all 네이버 한자사전. 2025년 10월 12일에 확인.
本 근본 본, 달릴 분
부수 木(나무목) 총 획수 5획
1. (근본 본) 2. 근본(根本) 3. (초목의)뿌리
𡴩(고자), 楍(고자), 㮺(고자), 𠂔(속자), 夲(속자)
性 성품 성
부수 忄(심방변) 총 획수 8획
1. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=本性&op=translate 구글 번역 2025년 10월 12일에 확인.
Chinese (Simplified): 本性 Běnxìng 번싱
Chinese (Traditional): 本性 Běnxìng 번싱
English: nature
Korean: 자연 - ↑ https://hanja.dict.naver.com/#/search?query=性&range=all 네이버 한자사전. 2025년 10월 13일에 확인.
性 성품 성
부수 忄(심방변) 총 획수 8획
1. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-CN&tl=zh-TW&text=性&op=translate 구글 번역 2025년 10월 13일에 확인.
Chinese (Simplified): 性 Xìng 싱
Chinese (Traditional): 性 Xìng 싱
English: sex (性别 性 性交 性欲), nature (性质 自然 性 本质 大自然 自然界), character (字符 字 人物 性格 性质 性), gender, (性别 性) quality (质量 品质 素质 质 性质 性)
Korean: 섹스 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=原初物質&op=translate 구글 번역 2025년 10월 13일에 확인.
Chinese (Traditional): 原初物質 Yuánchū wùzhí 옌추 우지
Chinese (Simplified): 原初物质 Yuánchū wùzhí 옌추 우지
English: Primordial matter
Korean: 원시 물질 - ↑ https://hanja.dict.naver.com/#/search?query=原初物質&range=all 네이버 한자사전. 2025년 10월 13일에 확인.
原 언덕 원/근원 원
부수 厂(민엄호ㆍ민엄호밑) 총 획수 10획
1. 언덕 2. 근원(根源), 근본(根本) 3. 저승
厡(본자), 𠪥(고자), 𠪰(고자), 𠩤(속자), 𠩠(동자), 𠫐(동자), 𨙅(동자)
初 처음 초
부수 刀(칼도) 총 획수 7획
1. 처음, 시초(始初) 2. 시작(始作) 3. 시종(始終: 처음과 끝)
𠫎(고자), 䥚(고자), 𡔈(동자), 𢀯(동자), 𣦂(동자)
物 물건 물
부수 牜(소우3) 총 획수 8획
1. 물건(物件) 2. 만물(萬物) 3. 사물(事物)
㘬(동자)
質 바탕 질, 폐백 지
부수 貝(조개패) 총 획수 15획
1. (바탕 질) 2. 바탕 3. 본질(本質)
质(간체자), 貭(약자), 劕(동자), 质(동자) - ↑ https://hanja.dict.naver.com/#/search?query=自性&range=all 네이버 한자사전. 2025년 10월 13일에 확인.
自 스스로 자
부수 自(스스로자) 총 획수 6획
1. 스스로, 몸소, 자기(自己) 2. 저절로, 자연히(自然-) 3. ~서부터
𦣹(고자), 𦣼(고자), 𨈻(동자), 𩐍(동자)
性 성품 성
부수 忄(심방변) 총 획수 8획
1. 성품(性品), 타고난 사람의 천성(天性) 2. 바탕 3. 성질(性質), 사물(事物)의 본질(本質)
𢘡(동자) - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=自性&op=translate 구글 번역 2025년 10월 13일에 확인.
Chinese (Traditional): 自性 Zì xìng 쯔싱
Chinese (Simplified): 自性 Zì xìng 쯔싱
English: Self-nature
Korean: 자기 본성 - ↑ https://hanja.dict.naver.com/#/search?query=自然&range=all 네이버 한자사전. 2025년 10월 14일에 확인.
自 스스로 자
부수 自(스스로자) 총 획수 6획
1. 스스로, 몸소, 자기(自己) 2. 저절로, 자연히(自然-) 3. ~서부터
𦣹(고자), 𦣼(고자), 𨈻(동자), 𩐍(동자)
然 불탈 연/그럴 연
부수 灬(연화발) 총 획수 12획
1. 불타다, 불태우다 2. 밝다 3. 명백하다(明白--), 분명하다(分明--)
𤓉(고자), 㸐(고자), 燃(속자), 𤟙(동자), 肰(동자), 𧆋(동자), 䖄(동자) - ↑ https://hanja.dict.naver.com/#/entry/ccko/73fd036cdfb64638bdff4630876dda5c 네이버 한자사전. 2025년 10월 14일에 확인.
自然
자연
自 스스로 자 然 불탈 연
디지털 한자사전 e-한자
1. 사람의 힘이 더해지지 아니하고 세상(世上)에 스스로 존재(存在)하거나 우주(宇宙)에 저절로 이루어지는 모든 존재(存在)나 상태(狀態).
2. 사람의 힘이 더해지지 아니하고 저절로 생겨난 산, 강(江), 바다, 식물(植物), 동물(動物) 따위의 존재(存在). 또는 그것들이 이루는 지리적(地理的)ㆍ지질적(地質的) 환경(環境).
3. 사람의 힘이 더해지지 아니하고 스스로 존재(存在)하거나 저절로 이루어진다는 뜻을 나타내는 말.
4. 사람과 사물(事物)의 본성(本性)이나 본질(本質).
5. 의식(意識)이나 경험(經驗)의 대상(對象)인 현상(現象)의 전체(全體).
6. 초등학교(初等學校) 교과(敎科)의 하나. 일상생활(日常生活) 속에 나타나는 자연(自然) 사물(事物)과 현상(現象)에 대하여 과학적(科學的)으로 관찰(觀察)하고 사고(思考)하는 능력(能力)을 기르는 것이 그 목적(目的)이다.
7. 사람의 의도적(意圖的)인 행위(行爲) 없이 저절로.
연관 단어
유의어
自然科(자연과) - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=自然&op=translate 구글 번역 2025년 10월 14일에 확인.
Chinese (Traditional): 自然 Zìrán 쯔란
Chinese (Simplified): 自然 Zìrán 쯔란
English: nature (本性 本質 大自然 脾性 天 自然)
Korean: - ↑ 가 나 다 https://en.wikipedia.org/wiki/Prakriti 2025년 10월 9일에 확인.
Prakriti (Sanskrit: प्रकृति IAST: Prakṛti) is "the original or natural form or condition of anything, original or primary substance".[1] It is a key concept in Hinduism, formulated by the Samkhya school, where it does not refer merely to matter or nature, but includes all cognitive, moral, psychological, emotional, sensorial and physical aspects of reality.[2] Prakriti has three different innate qualities (guṇas), whose equilibrium is the basis of all empirical reality, which is in the form of the pancha bhutas (five basic elements) – Akasha, Vayu, Agni, Jala, and Prithvi.[3][4] Prakriti contrasts with Puruṣa, which is pure awareness and metaphysical consciousness.[3] The term is also found in the texts of other Indian religions such as Jainism[5] and Buddhism.[6]
Etymology and meaning
Prakriti (Sanskrit: प्रकृति) is an early Indic concept meaning "making or placing before or at first, the original or natural form or condition of anything, original or primary substance".[7] The term is discussed by Yāska (~600 BCE) in Nirukta, and is found in numerous Hindu texts.[7] It connotes "nature, body, matter, phenomenal universe" in Hindu texts.[8][9]
According to Dan Lusthaus,
In Sāṃkhya puruṣa signifies the observer, the 'witness'. Prakṛti includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality. It is often mistranslated as 'matter' or 'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that distracts from the heavy Sāṃkhyan stress on prakṛti's cognitive, mental, psychological and sensorial activities. Moreover, subtle and gross matter are its most derivative byproducts, not its core. Only prakṛti acts.[2]
Pancha Prakriti
In Indian languages derived from Sanskrit roots, Prakriti refers to the feminine aspect of all life forms. A woman can be seen as a symbol of Prakriti.[8]
According to Sanskrit scriptures, Brahma Vaivarta Purana, five Hindu goddesses are considered as the complete feminine personification of Prakriti – Saraswati, Lakshmi, Parvati, Gayatri and Radha. Together these five goddesses are worshiped as Pancha Prakriti.[10][11][12]
[1] Monier-Williams, Monier (1899). A Sanskrit-English dictionary: with special reference to cognate Indo-European languages. Ocford, England: Oxford. OCLC 704040338.
[2] Dan Lusthaus, Samkhya
[3] James G. Lochtefeld (2001), The Illustrated Encyclopedia of Hinduism: A-M, Rosen Publishing, ISBN 978-0823931798, Pages 224, 265, 520
[4] Prakriti: Indian philosophy, Encyclopædia Britannica
[5] J Jaini (1940). Outlines Of Jainism. Cambridge University Press. pp. 32–33. GGKEY:B0FNE81JRLY.
[6] Paul Williams (2005). Buddhism: Yogācāra, the epistemological tradition and Tathāgatagarbha. Routledge. p. 20. ISBN 978-0-415-33231-6.
[7] Monier Monier-Williams (1899), Monier William's Sanskrit-English Dictionary, 2nd Ed., Oxford University Press, Prakriti प्रकृति, page 654
[8] Knut A. Jacobsen (2008). Bron Taylor (ed.). Encyclopedia of Religion and Nature. Bloomsbury Academic. pp. 1299–1300. ISBN 978-1-4411-2278-0.
[9] Constance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase Publishing. pp. 332–333. ISBN 978-0-8160-7564-5.
[10] Smith, John D. (1988). "Ludo Rocher: The Purā as. (A History of Indian Literature. Vol. ii, fasc. 3.) [vii, 282 pp. Wiesbaden: Otto Harrassowitz, 1986. DM 120"]. Bulletin of the School of Oriental and African Studies. 51 (2): 355. doi:10.1017/S0041977X00114958. ISSN 0041-977X. S2CID 161845090.
[11] Chaturvedi, B. K. (1900). "Prakriti Khanda". Brahmavaivarta Purana. Diamond Pocket Books Pvt Ltd. ISBN 978-93-5296-763-6. 인용 틀이 비었음 (도움말): ISBN / Date incompatibility (help)
[12] Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books India. p. 312. ISBN 978-0-14-341421-6. - ↑ https://www.youtube.com/watch?v=aVEq3lLDuyU Prakriti Pronunciation Sanskrit प्रकृति prakṛti. 2025년 10월 11일에 확인.
- ↑ 가 나 https://www.howtopronounce.com/hindi/prakrti Learn how to pronounce Prakrti. 2025년 10월 11일에 확인.
- ↑ https://www.youtube.com/watch?v=A8kYSWgXx-Y Mula Prakriti Pronunciation Sanskrit मूलप्रकृति mūlaprakṛti. 2025년 10월 11일에 확인.
- ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=解放&op=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 解放 Jiěfàng 지에팡
Chinese (Simplified): 解放 Jiěfàng 지에팡
English: liberation, emancipation
Korean: 해방 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=有滅 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
有滅
Pronunciations
[py] yǒu miè
[wg] yu-mieh
[hg] 유멸
[mc] yu myeol
[mr] yu myŏl
[kk] ウメツ
[hb] u metsu
[qn] hữu diệt
Basic Meaning: [there is] extinction
Senses:- (Skt. apavarga, samantara-pradhvasta) Liberation. 〔十問和諍論 HBJ 1.839〕 [Charles Muller; source(s): Nakamura]
- Extinction of existence. [Charles Muller; source(s): Hirakawa]
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 88b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0631 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=有滅&op=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 有滅 Yǒu miè 요우 미에
Chinese (Simplified): 有灭 Yǒu miè 요우 미에
English: Extinction
Korean: 소멸 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=涅槃 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
涅槃
Pronunciations
[py] nièpán
[wg] nieh-p'an
[hg] 열반
[mc] yeolban
[mr] yŏlban
[kk] ネハン
[hb] nehan
[qn] niết bàn
Basic Meaning: nirvana
Senses:- Extinction (Skt. nirvāṇa). As a verb, to enter extinction. An approximate transliteration of the Indic vulgar nibban, which becomes the Pāli nibbāna (Tib. mya ngan las 'das pa). Interpreted as the condition where the flames of delusion have been blown out—the final goal and attainment in Indian religions. In Hinduism, nirvana is the extinction of worldly desires and attachments, so that the union with God or the absolute is possible; absolute extinction or annihilation, complete extinction of individual existence. As cessation of suffering; nirvana was originally equivalent to the state of enlightenment attained by the Buddha, meaning the state that can be reached by extinguishing all illusions and destroying all karma, which is the cause of rebirth. In Mahāyāna Buddhism, the notion of nirvana becomes distinguished from enlightenment, becoming a secondary level attainment of lesser vehicle practitioners such as śrāvakas. In the Mahāyāna Mahāparinirvāṇa-sūtra, nirvana is described as having the four essential qualities of eternity 常, bliss 樂, substantiality 我, and purity 淨; It is the goal of spiritual practice in all branches of Buddhism. Also transliterated as 涅槃那; 泥日; 泥洹; 泥畔; translated as 滅, and further interpreted as release 解脫, tranquil extinction 寂滅 and unconditioned 無爲. Also no (re)birth 不生; calm joy 安樂; transmigration to 'extinction' 滅度. [Charles Muller, Ockbae Chun; source(s): Ui, Nakamura,Hirakawa, YBh-Ind, Soothill, JEBD, Yokoi, Iwanami]
- [Soothill definition:] The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of affliction; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the accepted interpretation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa 大般涅槃, or perfect bliss to follow. It may be (a) with a 'remainder' 有餘涅槃, i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder' 無餘涅槃, both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvana is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvana Sutra claims for nirvana the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvana is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvana is given as Kuśinagara, cf. 拘尸那揭羅 (Skt. nir-√vā, parinirvāṇa; apavarga, amṛtaṃ padam, nirvāṇa-dharma, nirvāṇa-dhātu, nirvṛta, nirvṛti, nirvṛtti, paraṃ padam, pari-nir-√vā, parinirvāṇa-dharman, parinirvāyin, parinirvṛta, parinivṛta, mahā-parinirvāṇa, mokṣa, śama, śānti, śiva). [Charles Muller; source(s): Soothill]
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[Dictionary References]
Bulgyo sajeon 125a
Zengaku daijiten (Komazawa U.) 1001a
Iwanami bukkyō jiten 647
Japanese-English Buddhist Dictionary (Daitō shuppansha) 211b/235
Japanese-English Zen Buddhist Dictionary (Yokoi) 493
Zengo jiten (Iriya and Koga) 11-P194, 18-P172
Bukkyōgo daijiten (Nakamura) 1076b
Fo Guang Dictionary 4149
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0725
Bukkyō daijiten (Mochizuki) (v.1-6)4146a,162d4, (v.9-10)406a,1059a,1071a
Bukkyō daijiten (Oda) 554-1-26*1371-1*1601-3-29*1702-3-7
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=涅槃&op=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 涅槃 Nièpán 니에판
Chinese (Simplified): 涅槃 Nièpán 니에판
English: Nirvana
Korean: 니르바나 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=解脫 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
解脫
Pronunciations
[py] jiětuō
[wg] chieh-t'uo
[hg] 해탈
[mc] haetal
[mr] haet'al
[kk] ゲダツ
[hb] gedatsu
[qn] giải thoát
Basic Meaning: liberation
Senses:- Salvation; release, deliverance, setting free, emancipation, escape. Escape from bonds and the obtaining of freedom, freedom from transmigration, from karma, from illusion, from suffering; it denotes nirvana and also the freedom obtained in dhyāna-meditation. The mind becoming free from afflictions. Awakening to reality; breaking attachment. The peaceful condition resulting from escaping the suffering and vexation of the world. Nirvāna. Non-attachment to self (Skt. mukta, mokṣa, vipramukta; Tib. grol ba, rnam par grol ba, parimocana, visamyoga, pramukta). Pāli: dukkhā-pamucatti).
It is one of the five characteristics of the Dharma-body Buddha 五分法身. It is also vimukti and vimokṣa, especially in the sense of final emancipation. There are several categories of two kinds of emancipation, also categories of three and eight. Cf. 八解脫.
(Skt. apavarga, adhimukti; adhimukta, adhimukti-mārga, adhimokṣa, āmocana, *kaivalya, nirmukta, nirmukti, nirmokṣa, nirmocana, nivṛtti, niṣparidāha, niḥsarana, niḥsṛti, naiḥśreyasa, parimukta, parimucyate, parimokṣyati, parimocita, pratimokṣana, pramucyate, pramokṣa, pramokṣa-citta, pramokṣana, pramocayati, pratimokṣana, muktaka, mukti, mukti-mārga, mokṣana, mocaka, mocana, yoga-kṣema, vinirmukta, vinirmokṣanatā, vipramokṣa, vimukta, vimucyate, vinirmokṣanatā, vimokṣana, vimokṣārtha, vimocaka, vimocana, vimocayati, vivikta, visamyukta, vyativṛtta, vyavadāna, suvimukta, svarga Pāli vimutti, vimokkha, mutti, mokkha) [Charles Muller; source(s): Nakamura, Soothill, Hirakawa, JEBD, YBh-Ind, Yokoi, Iwanami] - CJKV-E
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[Dictionary References]
Bukkyō jiten (Ui) 233
Bulgyo sajeon 925a
Zengaku daijiten (Komazawa U.) 270d
Iwanami bukkyō jiten 225
Japanese-English Buddhist Dictionary (Daitō shuppansha) 71a/78
Japanese-English Zen Buddhist Dictionary (Yokoi) 148
Bukkyōgo daijiten (Nakamura) 308d
Fo Guang Dictionary 5602
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1068
Bukkyō daijiten (Mochizuki) (v.1-6)888a,1627c,1692c,2583b
Bukkyō daijiten (Oda) 437-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) - Salvation; release, deliverance, setting free, emancipation, escape. Escape from bonds and the obtaining of freedom, freedom from transmigration, from karma, from illusion, from suffering; it denotes nirvana and also the freedom obtained in dhyāna-meditation. The mind becoming free from afflictions. Awakening to reality; breaking attachment. The peaceful condition resulting from escaping the suffering and vexation of the world. Nirvāna. Non-attachment to self (Skt. mukta, mokṣa, vipramukta; Tib. grol ba, rnam par grol ba, parimocana, visamyoga, pramukta). Pāli: dukkhā-pamucatti).
- ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=解脫&op=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 解脫 Jiětuō 지에투어
Chinese (Simplified): 解脱 Jiětuō 지에투어
English: jiětuō
Korean: 지에투어 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=遠離 DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
遠離
Pronunciations
[py] yuǎnlí
[wg] yüan-li
[hg] 원리
[mc] wolli
[mr] wŏlli
[kk] オンリ
[hb] onri
[qn] viễn ly
Basic Meaning: detached
Senses:- Distancing; to distance oneself from people. To keep away, keep at a distance, shun; to extricate oneself from (Skt. kevala, viveka; Tib. ma 'dres pa). [Charles Muller; source(s): Stephen Hodge]
- To remove, take away (Skt. apagama, varjana, varjita) (Skt. parivarjana). [Charles Muller]
- To cut off, or transcend the attachment to the manifest world and/or the causes of such attachment. Not mixing with worldly defilements. To break off, destroy (Skt. prahāna, asaṃsarga, pravivekya, apagata). Not doing afflicted activity (Skt. akurvan). [Charles Muller; source(s): Nakamura]
- Separated. [Charles Muller]
- Solitude (Skt. praviveka; vivarjaṇa; Tib. rab tu dben pa, rnam par spong ba). [Charles Muller; source(s): Stephen Hodge]
- To excel, surpass, extricate. [Charles Muller]
- To drive away, repel; escape, flee, be freed, get out of. [Charles Muller]
- In Buddhist logic, a negative expression of the nonexistence of a certain quality. 〔入正理論〕 [Charles Muller]
- (Skt. varjayati, vivarjayati, vivarjita, vivikta, rahita, visaṃyoga, a(an-), atikrānta, apakarṣa, apakarṣaṇa, apakṛṣṭa, apakṣāla, apanaya, apavarga, apâya, araṇya, avaivartiya, ārāt, uccalita, ucchitti, ujjhita, unmūlita, upaśāntatva, ṛte, kaivalya, *dīrghī-bhūta, dūrī-karaṇa, dūrī-bhāva, dūrī-bhūta, naṣṭa, nibarhaṇa, nirapekṣa, nirodhana, nirdārita, nirmokṣa, nirvid, nivartamāna, nivṛtti, niṣkāraṇa, niṣkāsana, nis-, niḥsaraṇa, niḥsṛta, niḥsṛti, parāṅ-mukha, parijñāna, paribhraṣṭa, parimukta, parivarjanatā, parivarjanīya, parivarjayati, parivarjita, parihāra, parihīṇa, prativirata, pratyākhyāta, pratykhyāna, pranaṣṭa, pramuktatva, pravivkta, prahāṇa, prahāṇa-hetu, prahātavya, prahīṇa, prahīna, praheya, bāhita, bhraṣṭa, rahitatā, varja, varjya, vi-, vigata, vigama, vicāraṇa, vinā, vinirmukta, vinivarta, vinivartanatā, vinivartayati, vinivṛtta, vinivṛtti, viparyaya, viipramukta, viprayukta, viprahīṇa, vibhava, vibhāvita, vimukta, vimukti, vimokṣa, viyukta, virakti, virama, viramaṇa, viraha, virahita, virāga, vivarjana, vivarjanatā, vivarjanā, vivarjayitavya, vivarjya, vivarta, vivartana, viviktatā, viviktatva, vivṛta, vivecana, vivecanatā, viśleṣa, visaṃyukta, visaṃyoga-phala, visaṃyojana, vīta, vairamaṇa, vyativṛtta, vyapakarṣa, vyapakṛṣṭa, vyapagama, vyapeta, vyavakṛṣṭa, śamana, saṃlekha, saṃvega, samatikrama, samatikramaṇa, samudghāta, sudūra) [Charles Muller; source(s): Hirakawa]
- CJKV-E
- Cf. Karashima (Lokakṣema Glossary):
(1) view / hide<iframe class="lokaksema" scrolling="auto" style="display: none" src="https://ko.wikipedia.org/cgi-bin2/base_lokaksema?q=%E9%81%A0%E9%9B%A21:yu%C4%83nl%C3%AD" id="idp573440">ENTRY</iframe> (2) view / hide<iframe class="lokaksema" scrolling="auto" style="display: none" src="https://ko.wikipedia.org/cgi-bin2/base_lokaksema?q=%E9%81%A0%E9%9B%A22:yu%C4%83nl%C3%AD" id="idp574432">ENTRY</iframe> - Search SAT
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[Dictionary References]
Zengaku daijiten (Komazawa U.) 132c
Bukkyōgo daijiten (Nakamura) 117c →おんり , 140a
Fo Guang Dictionary 5941
Ding Fubao
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1163
Bukkyō daijiten (Oda) 1874-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 613 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=遠離&op=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 遠離 Yuǎnlí 얜리
Chinese (Simplified): 远离 Yuǎnlí 얜리
English: keep away
Korean: 멀리 떨어져있어라 - ↑ 가 나 다 라 마 바 사 아 자 차 카 https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
Sanskrit dictionary
Apavarga in Sanskrit glossary
Apavarga (अपवर्ग).—&c.
--- OR ---
Apavarga (अपवर्ग).—
1) Completion, end, fufilment or accomplishment of an action; अपवर्गे तृतीया (apavarge tṛtīyā) P.II.3.6;III.4. 6; (apavargaḥ = kriyāprāptiḥ or samāptiḥ Sk.) तेषां चैवापवर्गाय मार्गं पश्यामि नाण्डज (teṣāṃ caivāpavargāya mārgaṃ paśyāmi nāṇḍaja) Mahābhārata (Bombay) 5.113.17. क्रियापवर्गेष्वनुजीविसात्कृताः (kriyāpavargeṣvanujīvisātkṛtāḥ) Kirātārjunīya 1.14; अपवर्गे तृतीयेति भणतः पाणिनेरपि (apavarge tṛtīyeti bhaṇataḥ pāṇinerapi) N.17.68; Ki. 16.49; पञ्च° (pañca°) coming to an end in 5 days.
2) An exception, special rule; अभिव्याप्यापकर्षणमपवर्गः (abhivyāpyāpakarṣaṇamapavargaḥ) Suśr.
3) Absolution, final beatitude; अपवर्गमहोदयार्थयोर्भुवमंशाविव धर्मयोर्गतौ (apavargamahodayārthayorbhuvamaṃśāviva dharmayorgatau) R.8.16; ज्ञानेन चापवर्गः (jñānena cāpavargaḥ) Sāṅkhya K.44
4) A gift, donation.
5) Abandonment. आत्मदोषापवर्गेण तद्याच्ञा जनमोहिनी (ātmadoṣāpavargeṇa tadyācñā janamohinī) Bhāgavata 1.23.46.;
6) Throwing, discharge (as of arrows); मुष्टेरसंभेद इवापवर्गे (muṣṭerasaṃbheda ivāpavarge) Kirātārjunīya 16.2.
7) Cessation, end; क्रियाणामर्थशेषत्वात् प्रत्यक्षतस्तन्निवृत्त्या अपवर्गः स्यात् (kriyāṇāmarthaśeṣatvāt pratyakṣatastannivṛttyā apavargaḥ syāt) | Manusmṛti 11.1.27.
Derivable forms: apavargaḥ (अपवर्गः).
Source: DDSA: The practical Sanskrit-English dictionary
Apavarga (अपवर्ग).—m.
(-rgaḥ) 1. Final beatitude, the delivery of the soul from the body, and exemption from farther transmigration. 2. Abandoning, quitting. 3. The fruit or consequences of any completed act. 4. The completion of any act. 5. Any act brought to a conclusion. 6. End, completion. E. apa from, vṛj to forsake, ghañ affix, and ga substituted for ja.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Apavarga (अपवर्ग).—i. e. apa-vṛj + a, m. Completion; the delivery of the soul from the body; final beatitude, [Daśakumāracarita] in Chr. 181, 10.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Apavarga (अपवर्ग).—[masculine] completion, end, final delivery.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Apavarga (अपवर्ग):—[=apa-varga] a etc. See apa-√vṛj.
2) [=apa-varga] [from apa-vṛj] b m. completion, end (e.g. pañcāpavarga, coming to an end in five days), [Kātyāyana-śrauta-sūtra] etc.
3) [v.s. ...] the emancipation of the soul from bodily existence, exemption from further transmigration
4) [v.s. ...] opp. to svarga (in [philosophy])
5) [v.s. ...] final beatitude, [Bhāgavata-purāṇa] etc.
6) [v.s. ...] gift, donation, [Āśvalāyana-śrauta-sūtra]
7) [v.s. ...] restriction (of a rule), [Suśruta; Śulba-sūtra]
8) [v.s. ...] shooting off (an arrow), [Kirātārjunīya]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Apavarga (अपवर्ग):—[tatpurusha compound] m.
(-rgaḥ) 1) Completion, complete performance of an act (comp. apavṛkti); e. g. kriyāpavargeṣvanujīvisātkṛtāḥ kṛtajñatāmasya (scil. rājñaḥ) vadanti saṃpadaḥ; in this sense the word is used in the Mīmāṃsā Sūtras, e. g. kriyāṇāmarthaśeṣatvātpratyakṣatastannirvṛttyāpavargaḥ syāt . dharmamātre tvadarśanācchabdārthenāpavargaḥ syāt; and in Pāṇini's Sūtr. e. g. apavarge tṛtīyā; or in the Vārtt. to Iii. 2. 123: nyāyyā tvārambhānapavargāt (see apavṛkta). Comp. also kriyāpavarga in distinction from sādhanāpavarga.
2) Complete delivery, i. e. the delivery of the soul from the body and consequent exemption from the sufferings connected with transmigration; final beatitude (Snonymous terms are mukti, mokṣa, niḥśreyasa; but while apavarga is used in the sense ‘final beatitude’ especially in the Sāṅkhya-, Yoga- and Nyāya Sūtras, the former terms (qq. vv.) have been generally preferred, to express the same notion, by the authors of the Vedānta and Vaiśeṣika S.; for the latter and the Mīmāṃsā S. compare also the preceding and the following meaning.); e. g. Nyāya Sūtr.: tadatyantavimokṣo pavargaḥ ‘final beatitude is the complete deliverance from it (i. e. from pain)’; Sāṅkhya Sūtr.: dvayorekatarasya vaudāsīnyamapavargaḥ ‘final beatitude is the indifference of both or of either of them (viz. of Matter and Soul, i. e. their separation); Yoga Sūtr.: prakāśakriyāsthitiśīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam (Bhojadeva: apavargo vivekakhyātipūrvikā saṃsāranivṛttiḥ ‘apavarga is freedom from transmigration as the result of clear discrimination’). Final beatitude being promised by each philosophy as the reward of a correct knowledge of its principles, the mode of attaining it differs, of course, with the doctrine; e. g. Nyāya Sūtr.: duḥkhajanmapravṛttidoṣamithyājñānānāmuttarottarāpāye tadanantarāpāyādapavargaḥ ‘final beatitude takes place after the consecutive annihilation of wrong knowledge which is conducive to the annihilation of defects (i. e. passions, love, hatred &c.) and so on successively to that of exertion (rightful or wrong), of re-birth and of pain; the topics of knowledge being in the Nyāya ‘Soul, body, organs of sensation, objects of sense, intellect, imagination, exertion, defects as passions &c., the state of the soul after death or re-birth, retribution, pain and final beatitude’ (ātmaśarīrendriyārthabuddhimanaḥpravṛttidoṣapretyabhāvaphaladuḥkhāpavargāstu prameyam); for the topics of the Vaiśeṣika comp. padārtha; Sāṅkhya Kār.: jñānena cāpavargaḥ ‘through knowledge i. e. of the twenty-five Sāṅkhya principles comes final beatitude (comp. tattva); a comm. on the Yoga: bhoktuḥ svarūpāvadhāraṇamapavargaḥ ‘final beatitude is comprehending the real nature of him who enjoys, i. e. of Purusha or Spirit’.
3) (In the Vaiśeṣika philosophy.) Speedy destruction, speedy cessation; in the Kaṇāda Sūtra: ‘guṇasya satopavargaḥ karmabhiḥ sādharmyam’ which according to the Upaskāra of Śaṅkara means: ‘the speedy cessation of a quality of what exists (does not come under the category of action, but) has (only) properties similar to those of actions’ (Śaṅk. apavarga āśunāśaḥ . sa ca guṇatvepi dvitvādivadāśubhāvināśakasaṃnipātādhīna iti karmabhiḥ sādharmyamātramasya na tu karmatvameva .).
4) The place or region where the final deliverance is obtained; e. g. in the verse of the Bhāgav. Purāṇa: sūryeṇa hi vibhajyante diśaḥ khaṃ dyaurmahī bhidā . svargāpavargau narakā rasaukāṃsi ca sarvaśaḥ (comm. svargāpavargau bhogamokṣadeśau).
5) A gift, a donation; e. g. na tepavargaḥ sukṛtādvinākṛtastathā yathānyeṣu vareṣu mānada . varaṃ vṛṇe…
6) Restriction of a general rule (according to Suśruta’s definition: abhivyāpyāpakarṣaṇamapavargaḥ). E. vṛj with apa, kṛt aff. ghañ lit. ‘leaving, abandoning’; comp. apavarjana.
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Apavarga (अपवर्ग):—[apa-varga] (gaḥ) 1. m. Final beatitude, emancipation.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=apavarga DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for apavarga
[...]] extinction (Skt. apavarga, samantara-pradhvasta [...]:
View Full Entry 有滅
[...]-√vā, parinirvāṇa; apavarga, amṛtaṃ padam, nirvāṇa [...]:
View Full Entry 涅槃
[...]. Cf. 八解脫. (Skt. apavarga, adhimukti; adhimukta, [...]:
View Full Entry 解脫
[...] apakṣāla, apanaya, apavarga, apâya, araṇya, avaivartiya [...]:
View Full Entry 遠離
[...], nirvāṇa-pura, apavarga-mārga)T 262.9.23b18 (Skt [...]:
View Full Entry 涅槃道
[...], adhimukti-mārga, apavarga-mārga, mukti-mārga, mokṣa [...]:
View Full Entry 解脫道 - ↑ 가 나 다 라 마 바 사 아 https://en.wikipedia.org/wiki/Moksha 2025년 11월 19일에 확인.
Moksha (/ˈmoʊkʃə/,[1] UK also /ˈmɒkʃə/;[2] Sanskrit: मोक्ष, mokṣa), also called vimoksha, vimukti, and mukti,[3] is a term in Jainism, Buddhism, Hinduism, and Sikhism for various forms of emancipation, liberation, nirvana, or release.[4] In its soteriological and eschatological senses, it refers to freedom from saṃsāra, the cycle of death and rebirth.[5] In its epistemological and psychological senses, moksha is freedom from ignorance: self-realization, self-actualization and self-knowledge.[6]
In Hindu traditions, moksha is a central concept[7] and the utmost aim of human life; the other three aims are dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment).[8] Together, these four concepts are called the Puruṣārtha in Hinduism.[9]
In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with, other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa, and nirvana.[10] However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism, and Jainism.[11] The term nirvana is more common in Buddhism,[12] while moksha is more prevalent in Hinduism.[13]
Etymology
Moksha is derived from the Sanskrit root word, muc, which means to free, let go, release, liberate. According to Jain scriptures, it is a combination of two Sanskrit words, moh (attachment) and kshay (its destruction).[14]
Definitions
The definition of moksha varies between various schools of Indian religions.[15] Moksha means freedom, liberation, but from what and how is where the schools differ.[16] Moksha is also a concept that means liberation from rebirth or saṃsāra.[5] For example, some traditions posit ethical action as the means to moksha, while others point to devotion or meditation.[17] This liberation can be attained while one is on earth (jivanmukti), or eschatologically (karmamukti,[5] videhamukti).
[1] "moksha". Oxford English Dictionary (Online ed.). Oxford University Press. Retrieved 30 September 2024. (Subscription or participating institution membership required.)
[2] "moksha". Collins English Dictionary. HarperCollins. Retrieved 7 July 2025.
[3] "The Soka Gakkai Dictionary of Buddhism, vimoksha". Archived from the original on 22 February 2014. Retrieved 17 February 2014.
[4] John Bowker, The Oxford Dictionary of World Religions, Oxford University Press, ISBN 978-0192139658, p. 650
[5] Sharma 2000, p. 113.
[6] See:- E. Deutsch, The self in Advaita Vedanta, in Roy Perrett (Editor), Indian philosophy: metaphysics, Volume 3, ISBN 0-8153-3608-X, Taylor and Francis, pp 343–360;
- T. Chatterjee (2003), Knowledge and Freedom in Indian Philosophy, ISBN 978-0739106921, pp 89–102; Quote – "Moksa means freedom"; "Moksa is founded on atmajnana, which is the knowledge of the self.";
- Jorge Ferrer, Transpersonal knowledge, in Transpersonal Knowing: Exploring the Horizon of Consciousness (editors: Hart et al.), ISBN 978-0791446157, State University of New York Press, Chapter 10
[7] John Tomer (2002), Human well-being: a new approach based on overall and ordinary functionings, Review of Social Economy, 60(1), pp 23–45; Quote – "The ultimate aim of Hindus is self-liberation or self-realization (moksha)."
[8] See:- A. Sharma (1982), The Puruṣārthas: a study in Hindu axiology, Michigan State University, ISBN 9789993624318, pp 9–12; See review by Frank Whaling in Numen, Vol. 31, 1 (Jul., 1984), pp. 140–142;
- A. Sharma (1999), The Puruṣārthas: An Axiological Exploration of Hinduism, The Journal of Religious Ethics, Vol. 27, No. 2 (Summer, 1999), pp. 223–256;
- Chris Bartley (2001), Encyclopedia of Asian Philosophy, Editor: Oliver Learman, ISBN 0-415-17281-0, Routledge, Article on Purushartha, pp 443;
- The Hindu Kama Shastra Society (1925), The Kama Sutra of Vatsyayana, University of Toronto Archives, pp. 8
[9] See:
- Gavin Flood (1996), The meaning and context of the Purusarthas, in Julius Lipner (Editor) – The Fruits of Our Desiring, ISBN 978-1896209302, pp 11–21;
- Karl H. Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, ISBN 978-8120807792, pp. 1–29
[10] The Soka Gakkai Dictionary of Buddhism: "Vimoksha [解脱]" (Skt.; Jpn. gedatsu). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and moksha also have the same meaning. Vimoksha means release from the bonds of earthly desires, delusion, suffering, and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana, a state of perfect quietude, freedom, and deliverance. See The Soka Gakkai Dictionary of Buddhism, vimoksha Archived 22 February 2014 at the Wayback Machine
[11] See:- Loy, David (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23 (1), pp 65–74;
- T. Chatterjea (2003), Knowledge and Freedom in Indian Philosophy, ISBN 978-0739106921, pp 89; Quote – "In different philosophical systems moksa appears in different names, such as apavarga, nihsreyasa, nirvana, kaivalya, mukti, etc. These concepts differ from one another in detail."
[12] Peter Harvey (2013), An Introduction to Buddhism: Teachings, History and Practices, ISBN 978-0521859424, Cambridge University Press
[13] Knut Jacobsen, in The Continuum Companion to Hindu Studies (Editor: Jessica Frazier), ISBN 978-0-8264-9966-0, pp 74–83
[14] "Moksha | Derived from the Sanskrit word muc ("to free")". Encyclopedia Britannica. Retrieved 13 May 2021.
[15] M. Hiriyanna (2000), The essentials of Indian philosophy, ISBN 978-8120813304, pp 50–52
[16] Daniel H. H. Ingalls, "Dharma and Moksha", Philosophy East and West, Vol. 7, No. 1/2 (Apr. – Jul., 1957), pp. 41–48
[17] Patrick Olivelle (2012), Encyclopædia Britannica, "Moksha (Indian religions)" - ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+apavarga 2025년 11월 19일에 확인.
AI Overview
The Sanskrit word apavarga (अपवर्ग) is pronounced ah-pah-vahr-gah. It breaks down as "a" (ah), "pa" (pah), "var" (vahr), and "ga" (gah).
a (अ) - pronounced as "ah"
pa (प) - pronounced as "pah"
var (वर्ग) - pronounced as "vahr"
ga (ग) - pronounced as "gah" - ↑ https://www.howtopronounce.com/hindi/varga Learn how to pronounce varga. 2025년 11월 19일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+mokṣa Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit word "mokṣa" is pronounced roughly as "MOK-shuh," with the emphasis on the first syllable. The 'o' sound is like the 'o' in "go," the 'k' is a standard 'k' sound, and the 'ṣa' is a retroflex 'sh' sound followed by an 'a' sound similar to the 'a' in "sofa".
Syllables: mok-ṣa
IPA: /ˈmoːkʂa/
Detailed breakdown:
mok: A short 'o' sound as in "go," followed by a 'k' sound.
ṣa: A retroflex 'sh' sound (where the tongue curls back slightly) followed by a short 'a' sound.
Phonetic approximation: MOK-shuh - ↑ https://www.youtube.com/watch?v=4oI8Vxx73Z8 Moksha Pronunciation Sanskrit मोक्ष mokṣa. 2025년 11월 19일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+vimukti Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of "vimukti" is [vi-mook-tee], with the stress on the middle syllable. It is phonetically transcribed as /ʋi.muk.t̪i/ in the International Phonetic Alphabet.
vi: Pronounced like "vee".
muk: Pronounced like "mook," with the "u" sound as in "book".
ti: Pronounced like "tee". - ↑ https://www.youtube.com/watch?v=xG1_5YhogWk Vimukti Pronunciation Sanskrit विमुक्ति vimukti. 2025년 11월 19일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+kye Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of kaivalya is approximately kai-vahl-yah, with the emphasis on the second syllable. The word is spelled in Devanagari as कैवल्य.
Kai: Pronounced like the English word "kye".
Val: Pronounced "vahl," with the 'a' sound similar to the 'a' in "father".
Yah: Pronounced "yah".
Emphasis: The emphasis is on the "vah" syllable. - ↑ https://www.youtube.com/watch?v=Lkg-Y-mbrbY Kaivalya Pronunciation Sanskrit कैवल्य kaivalya. 2025년 11월 19일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+mukti Google Search. 2025년 11월 19일에 확인.
AI Overview
+1
The Sanskrit pronunciation of "mukti" is mook-tee, with the emphasis on the first syllable. The "u" is a short "oo" sound, and the "t" is a dental "t" that is pronounced with the tongue touching the back of the teeth, similar to how it is in some modern languages.
mook-: Pronounced with a short "oo" sound as in "book."
-tee: Pronounced with a "t" sound followed by a long "ee" sound.
Stress: The emphasis is on the first syllable, making it Mook-tee.
Sound: The word is similar to the English pronunciation of "mook-tee". - ↑ https://www.youtube.com/watch?v=UksWjPg0THk Mukti Pronunciation Sanskrit मुक्ति mukti. 2025년 11월 19일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+nihsreyasa Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit word Niḥśreyasa (निःश्रेयस) is pronounced approximately as "nih-shray-ah-sah".
Here is a breakdown of the pronunciation:
niḥ (निः): Pronounced "nih". The 'h' is a faint aspiration sound at the end of the first syllable, known as a visarga.
śreyasa (श्रेयस): Pronounced "shray-ah-sah".
ś is a palatal sibilant, similar to the 'sh' in "ship".
rē is a long 'ray' sound.
a vowels are pronounced with a sound approaching the 'o' in "bond" or 'u' in "but".
The emphasis generally falls on the second syllable ("shray"). The word refers to the highest good, final emancipation, or the ultimate goal of life. - ↑ https://www.howtopronounce.com/nihsreyasa Learn how to pronounce nihsreyasa. 2025년 11월 19일에 확인.
- ↑ https://www.youtube.com/watch?v=jMrugM1tNXA Shreya Pronunciation Shreyas Sanskrit श्रेयस् śreyas. 2025년 11월 19일에 확인.
- ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+nirvāṇa Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of nirvāṇa is closer to "nir-vah-nah", with an emphasis on the middle syllable, as written in the International Alphabet of Sanskrit Transliteration (IAST) as nirvāṇa. The "nir" is a soft "nr" sound, the "v" is a "v" sound, and the "aa" is a long "ah" sound. The word can be broken down into syllables as: nir-vā-ṇa.
English Approximation Sanskrit IPA
nir-VAH-nah /nɪrvɑːɳɐ/
nir-VAH-na /nɪrˈvɑːnə/
How to pronounce
nir: Pronounce "nir" as a soft "nr" sound, similar to the English "near" but without the "ee".
vā: Pronounce the "vā" as "vah" with a long "ah" sound, like the "ah" in "father".
ṇa: Pronounce the "ṇa" as a "nah" sound, with the tongue curled back slightly for the retroflex "ṇ".
Summary
The Sanskrit pronunciation of nirvāṇa is "nir-vah-nah," with an emphasis on the middle syllable. The "nir" is a soft "nr" sound, the "v" is a "v" sound, and the "aa" is a long "ah" sound. - ↑ https://www.youtube.com/watch?v=gyG3IHwOVXA Nirvana Pronunciation Sanskrit निर्वाण nir vāṇa. 2025년 11월 19일에 확인.
- ↑ https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
Nyaya (school of philosophy)
Apavarga in Nyaya glossary
Apavarga (अपवर्ग, “liberation”) refers to one of the twelve prameya (“objects of valid knowledge) according to the first chapter of Gautama’s Nyāyasūtra (2nd century CE). Prameya in turn represents the second of the sixteen padārthas (“categories”). Accordingly, “apavarga means absolute freedom from all sufferings”.
Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
Apavarga (अपवर्ग) or Jñānaviṣaya (Cf. Jayantabhaṭṭa) refers to “final liberation”, according to Jayanta Bhaṭṭa (ninth–tenth century), the great Naiyāyika from Kashmir, who was a close reader of Kumārila’s work.—In the [Nyāyamañjarī], Jayanta presents another, more inclusivist position according to which all religious scriptures are equally valid (sarvāgamaprāmāṇya). The imagined proponent of this view compares, in a way akin to neo-Hindus, the many means (abhyupāya) taught by the various distinct āgamas to the streams (pravāha) of the Ganges that flow into the same ocean. Although they differ in terms of their object of knowledge (jñāna-viṣaya), all āgamas converge upon the same summum bonum (upeya) taught in all śāstras―final liberation (apavarga)―and also agree that knowledge is the only means (upāya) to achieve this goal.
Source: academia.edu: Religious Inclusivism in the Writings of an Early Modern Sanskrit Intellectual (nyaya) - ↑ https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
Shaiva philosophy
Apavarga in Shaiva philosophy glossary
Apavarga (अपवर्ग) refers to “liberation”, according to Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.6.—Accordingly, “[...] Ordinary human practice [can even occur] with an object such as the sense organs, or heaven and liberation (svarga-apavarga), although [these always remain] beyond the reach of the sense organs, [but] only inasmuch as they are [somehow] manifest in the concept [representing them]. And [since it is] so, being an object is nothing but having a form that is [presently] being manifest, and the goal [of human practice] only concerns what is merely such [and nothing beyond manifestation]”
Source: Brill: Śaivism and the Tantric Traditions (philosophy) - ↑ https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
Shaktism (Shakta philosophy)
Apavarga in Shaktism glossary
Apavarga (अपवर्ग) refers to “liberation (from the world)”, according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “[...] O goddess, I praise you with mind and speech. Your greatness is primordial. Your limbs are slightly ruddy like the morning sun, and you have made the triple world happy. You are the bride of the god [i.e., Śiva], and possess a body inseparable [from his]. You bestow worldly enjoyment and also liberation from [the world] (apavarga-phaladā). You are the stream [of consciousness or immortality], O ruler of worlds. [...]”.
Source: Brill: Śaivism and the Tantric Traditions (shaktism) - ↑ 가 나 https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
Purana and Itihasa (epic history)
Apavarga in Purana glossary
Apavarga (अपवर्ग) refers to “salvation”, according to the Śivapurāṇa 2.4.20 (“The celebration of Gaṇeśa’s marriage”).—Accordingly, as Brahmā narrated to Nārada: “[...] This narrative is sinless, conducive to glory and enhancer of happiness. It is conducive to longevity and attainment of heaven. It is unequalled and bestows sons and grandsons. It confers salvation (apavarga-prada) and reveals Śiva’s principles. It is pleasing to Pārvatī and Śiva and increases devotion to Śiva. This shall always be heard by devotees and by those who seek liberation and are free from worldly desires. It confers identity with Śiva. It is conducive to welfare and is identical with Śiva himself. [...]”.
Source: archive.org: Shiva Purana - English Translation
Apavarga (अपवर्ग).—The final beatitude from sūkṣma, the latter to be realised by jñāna; cf. saṅkhya k. 44. jñānena cāpavargaḥ. From this results vyāpaka; from this comes Puruṣa and from it the highest bliss.*- * Vāyu-purāṇa 13. 22.
- ↑ https://www.wisdomlib.org/definition/apavarga 2025년 11월 19일에 확인.
Ayurveda (science of life)
Apavarga in Ayurveda glossary
1) Apavarga (अपवर्ग):—[apavargaḥ] Statements which indicate or include an exception to a general rule.
2) [apavargaḥ] Final beatitude, the final deliverance of the soul from bondage of matter
Source: gurumukhi.ru: Ayurveda glossary of terms - ↑ https://ko.wikipedia.org/wiki/프랄라야 2025년 11월 2일에 확인.
프랄라야(Pralaya, 산스크리트어: प्रलय)는 힌두교 종말론의 한 개념이다. 일반적으로 네 가지 다른 현상을 의미하며[1][2][3] 브라흐마프랄라야라고 불리는 칼파 (43억 2천만 년의 기간) 이후 우주 전체가 해체되는 사건을 가장 흔하게 지칭하는 데 사용된다.[4][5]
프랄라야는 또한 매일 발생하는 모든 생명체와 무생명체의 지속적인 파괴를 나타내는 니티야프랄라야, 1,000 유가 주기 (4시대) 주기가 완료된 후 모든 창조물을 끝내는 프라크리티 (자연)에 의해 발생하는 대홍수인 프라크리타프랄라야, 그리고 브라흐만 (궁극적 실재)과의 결합으로 인한 아트만 (자아)의 해체인 아탼티카프랄라야를 지칭한다.[6] 우파니샤드 이래로 문학에 언급되어 온 개념인 프랄라야는 힌두교 우주론뿐만 아니라 힌두 철학에서도 폭넓게 논의되어 왔다.
[1] Soifer, Deborah A. (1991년 11월 8일). 《Myths of Narasimha and Vamana, The: Two Avatars in Cosmological Perspective》 (영어). State University of New York Press. 70쪽. ISBN 978-1-4384-2063-9.
[2] Williams, George M. (2008년 3월 27일). 《Handbook of Hindu Mythology》 (영어). OUP USA. 236쪽. ISBN 978-0-19-533261-2.
[3] Bäumer, Bettina (1996). 《Kalatattvakosa》 (영어). Motilal Banarsidass Publishers. 31쪽. ISBN 978-81-208-1402-8.
[4] Dalal, Roshen (2010). 《Hinduism: An Alphabetical Guide》 (영어). Penguin Books India. 312쪽. ISBN 978-0-14-341421-6.
[5] Johnson, W.J. (2009). 《A Dictionary of Hinduism》. Oxford University Press. 165, 241쪽. ISBN 978-0-19-861025-0.
[6] Barz, Richard Keith; Theil-Horstmann, Monika (1989). 《Living Texts from India》 (영어). Otto Harrassowitz Verlag. 146쪽. ISBN 978-3-447-02967-4. - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=解體&op=translate 구글 번역 2025년 10월 31일에 확인.
Chinese (Traditional): 解體 Jiětǐ 지에티
Chinese (Simplified): 解体 Jiětǐ 지에티
English: disintegration
Korean: 분해 - ↑ https://zh.wikipedia.org/zh-tw/印度宗教与哲学词汇列表#P 2025년 10월 31일에 확인.
prakṛti 原質，自性
pralaya 劫滅
prāṇāyāma 調息，調整呼吸 - ↑ https://zh.wikipedia.org/zh-cn/印度宗教与哲学词汇列表#P 2025년 10월 31일에 확인.
prakṛti 原质，自性 pralaya 劫灭 prāṇāyāma 调息，调整呼吸 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=劫滅&op=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 劫滅 Jié miè 지에미에
Chinese (Simplified): 劫灭 Jié miè 지에미에
English: Calamity
Korean: 재난 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=壞 DDB (Digital Dictionary of Buddhism). 2025년 11월 2일에 확인.
壞
Pronunciations
[py] huài
[wg] huai
[hg] 괴
[mc] goe
[mr] koe
[kk] エ
[kk] カイ
[hb] e
[hb] kai
[qn] hoại
Basic Meaning: to deteriorate
Senses:- To spoil, destroy, wipe out; to ruin. To be changed and destroyed. To erode, disintegrate, break down, decay (Skt. nāśā, hāni, bheda, vigayama, nāśana). [Charles Muller; source(s): Nakamura]
- The destruction of the universe. [Charles Muller]
- Demolition, collapse (Skt. vināśayati). [Charles Muller]
- To theoretically defeat or refute anotherʼs position (Skt. hata). [Charles Muller]
- (Skt. nāśa, vyaya, astaṃ-gata, bhraṃśa, pralaya; *anta-kara, antar-āya, antar-dhāna, anyathā-bhāva, apakṣāla, apagama, apacaya, abhibhūyate, abhyatīta, ayoga, avamardanīya, astaṃ-gama, iñjanā, utpāṭayati, uparata, uparodha, ostarīyati, kopya, kṣata, kṣaya, kṣepayati, khaṭuka, ghāta, ghātaka, ghātin, cyāvita, cyāveya, jīrṇa, dara, dūṣaka, dūṣin, dharṣayati, dhvasyate, naṣṭa, nasiddhaḥ, nāśayati, nāśita, nirākaraṇa, nirghātita, nirbhedana, nihata, paribheda, pātana, pātāpanaka, pūti, praṇāśa, pratighāta, pratibādhana, pratihata, pratihanyate, pratyākhyāna, pradhvaṃsa, pranaṣṭa, pralujyate, pralopa, prahāṇa, bhagna, bhaṅga, bhaṅgura, bhajyate, bhinna, bhedana, bhedayati, bhraṃśam...kuryāt, bhraṣṭa, mathita, muṣaṇatā, lujyate, lupta, loṭhayat, lopa, vikiraṇa, vikirayati, vikuṭṭanā, vikṛta, vikopa, vikopana, vikopanā, vikopayati, vikopayitavya, vikopita, vigama, vicaṭana, vicchandanā, vijaya, vidhamanatā, vidhvaṃsaka, vidhvaṃsana, *vidhvastatā, vinaṣṭa, vināśa, vināśaka, vināśana, vināśika, vinivṛtti, vinīlaka, vipatti, vipanna, vipariṇata, vipariṇāma, vipādana, vipādita, vipraṇāśa, vipratipanna, vipranaṣṭa, vibhava, vibhāvita, vibhūta, viruddha, virodhayati, vilaya, vilupta, vivarta, viśīṇa, vihiṃsana, viheṭhana, vaināśa, vaināśika, vaiyarthya, vyaparopa, vyaparopayati, vyābādha, vyudāsa, saṃvarta, saṃvartanī, saṃvartayati, saṃvṛtta, samudghāta, saṃpīḍyate, saṃbhinna, saṃbheda) [Charles Muller; source(s): Hirakawa]
- CJKV-E
- Cf. Karashima (Lokakṣema Glossary): view / hide<iframe class="lokaksema" scrolling="auto" style="display: none" src="https://ko.wikipedia.org/cgi-bin2/base_lokaksema?q=%E5%A3%9E:hu%C3%A0i" id="idp235072">ENTRY</iframe>
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[Dictionary References]
Zengo jiten (Iriya and Koga) 15-P90
Bukkyōgo daijiten (Nakamura) 172d → , 107b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0308
Bukkyō daijiten (Mochizuki) (v.1-6)1767b
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa)
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 224 - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=壞&op=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 壞 Huài 화이
Chinese (Simplified): 坏 Huài 화이
English: bad
Korean: 나쁜 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=滅 DDB (Digital Dictionary of Buddhism). 2025년 11월 2일에 확인.
滅
Pronunciations
[py] miè
[wg] mieh
[hg] 멸
[mc] myeol
[mr] myŏl
[kk] メツ
[hb] metsu
[qn] diệt
Basic Meaning: to cease
Senses:- To finish, end, annihilate, wipe out, negate, extinguish, exterminate, destroy; cessation, disappearance (Skt. nivṛtti, nirodha; Tib. 'gog pa). The fourth of the four marks of existence 四相. The extirpation of afflictions 滅障. In Buddhism, this term commonly refers to the cessation of afflictions—thus, nirvāṇa 涅槃. [Charles Muller; source(s): Ui, Soothill, YBh-Ind, Hirakawa, Nakamura, Iwanami]
- The noble truth of cessation 滅諦. [Charles Muller; source(s): Iwanami]
- The meditative concentration of total cessation of mental activity 滅定. [Charles Muller; source(s): Iwanami]
- A view of the universe as being ultimately nothingness 無—nihilism 斷見. [Charles Muller]
- (Skt. kṣaya, prahāṇa, bhaṅga, vināśa, vyaya, śama; atīta, atyaya, anityatā, anta-kara, antar-dhāna, antar-hita, apakarṣa, apakarṣaṇa, apagama, apaghātaka, apaha, apracāra, apravṛtti, apradubbūta, *apra-durbhūta, abhāva, abhighātaka, abhy-ud-dhṛ, asta-gama, astaṃ-gata, astaṃ-gama, astaṃ-gamana, astam-ita, astaṃprayātam, uccheda, upaghāta, uparata, uparati, uparama, uparamatva, upaśama, upaśamayati, kṣapaṇa, kṣapayati, kṣit, kṣīṇa, kṣepa, gata, ghātin, cyuta, chinna, cheda, jaya, dhvasta, dhvasyate, naṣṭa, nāśa, nāśana, nāśita, niruddha, nirudhyamāna, nirodha-gāmin, nirodha-jñāna, nirodha-dhātu, nirodhayati, nirodha-satya, nirodhika, nirodhita, nirghāta, nirvāpaka, nirvāpaṇa, nirvāpayitṛ, nirvṛta, nirvṛtti, niśānta, niṣkarṣaṇa, parikṣaya, parinirvāṇa, parinirvāyāt, parinirvāyin, parinirvṛta, paribhraṣṭa, parihartavya, parihāṇi, parihīyate, paryavarodha, paryādāna, paryādīyate, praṇāśa, pratiṣiddha, pratiṣedha, pradhvaṃsin, pradhvasta, pramathana-śamana, pramardaka, pramardana, pralaya, *pralayaṃyāti, pralopa, praśamana, praśamayati, prasama, prahāṇâvāhana, prahātavya, prahīṇa, bhagna, bhagna-villīna, bhaṅgura, bhittvā, maraṇa, mardita, mukta, mṛtyu, lumbinī, vikiraṇa, vigama, vidhamaka, vidhamanatā, vinaṣṭa, vināśayati, vināśin, vinipāta, vinivartana, vinivṛtti, vinodana, vipralopa, vibhaṅga, vibhava, vimātha-kara, virahita, vilīna, vilopa, viṣkambhaṇa, visaṃyoga, vihāni, vihāya, vihita, vihīna, vihīyate, vaināśa, vaināśika, vyāvṛta, vyāvṛtta, vyāvṛtti, vyucchitti, vyuparama, vyupaśama, vyupaśamatā, vyupaśamayati, vyupaśānta, śamatha, śānti, śāntitva, saṃkṣaya, samucchinna, samuccheda, samudghāta, saṃpramathana, hata, hantṛ, hāna, hāni, hiṃsyatī, heya; Pāli nirodha, nibbāna; Tib. 'gog pa) [Charles Muller; source(s): Hirakawa, YBh-Ind]
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[Dictionary References]
Bukkyō jiten (Ui) 1051
Bulgyo sajeon 206a
Zengaku daijiten (Komazawa U.) 1219b
Iwanami bukkyō jiten 793
A Glossary of Zen Terms (Inagaki) 355
Bukkyōgo daijiten (Nakamura) 1356d
Fo Guang Dictionary 5507
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0738
Bukkyō daijiten (Mochizuki) (v.1-6)2158a,4146a,4860b,4861b, (v.9-10)1070b
Bukkyō daijiten (Oda) 736-2-25*1732-3
Sanskrit-Tibetan Index for the Yogâcārabhūmi-śāstra (Yokoyama and Hirosawa) - ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=滅&op=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 滅 Miè 미에
Chinese (Simplified): 灭 Miè 미에
English: Extinction
Korean: 소멸 - ↑ http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?q=竟 DDB (Digital Dictionary of Buddhism). 2025년 11월 2일에 확인.
竟
Pronunciations
[py] jìng
[wg] ching
[hg] 경
[mc] gyeong
[mr] kyŏng
[kk] キョウ
[hb] kyō
[qn] cánh
Basic Meaning: to finish
Senses:- End. Finally, at last (Skt. avasāna, niṣṭha; -tvā (grd.).; uṣita, cīrṇa, nistāra, pūryate, pralaya, vusta, samāpta, sarva) [Charles Muller; source(s): Nakamura, Hirakawa]
- Actually, really, only. [Charles Muller]
- A boundary, a territory, realm. [Charles Muller]
- CJKV-E
- Cf. Karashima (Lokakṣema Glossary): view / hide<iframe class="lokaksema" scrolling="auto" style="display: none" src="https://ko.wikipedia.org/cgi-bin2/base_lokaksema?q=%E7%AB%9F:j%C3%ACng" id="idp221920">ENTRY</iframe>
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[Dictionary References]
Bukkyōgo daijiten (Nakamura) 233b
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 913
Lokakṣemaʼs Aṣṭasāhasrikā Prajñāpāramitā (Karashima) 278 - ↑ 가 나 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=竟&op=translate 구글 번역 2025년 11월 2일에 확인.
Chinese (Traditional): 竟 Jìng 징
Chinese (Simplified): 竟 Jìng 징
English: actually
Korean: 실제로 - ↑ 가 나 다 라 마 바 사 https://www.wisdomlib.org/definition/pralaya 2025년 10월 31일에 확인.
Sanskrit dictionary
Pralaya in Sanskrit glossary
Pralaya (प्रलय).—
1) Destruction, annihilation, dissolution; स्थानानि किं हिमवतः प्रलयं गतानि (sthānāni kiṃ himavataḥ pralayaṃ gatāni) Bhartṛhari 3.7,69; प्रलयं नीत्वा (pralayaṃ nītvā) Si.11.66. 'causing to disappear'.
2) The destruction of the whole universe (at the end of a kalpa), universal destruction; Kumārasambhava 2.8; अहं कृत्स्नस्य जगतः प्रभवः प्रलय- स्तथा (ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralaya- stathā) Bhagavadgītā (Bombay) 7.6.
3) Any extensive destruction or devastation.
4) Death, dying, destruction; प्रारब्धाः प्रलयाय मांसवदहो विक्रेतुमेते वयम् (prārabdhāḥ pralayāya māṃsavadaho vikretumete vayam) Mu.5.21;1.14; यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् (yadā sattve pravṛddhe tu pralayaṃ yāti dehabhṛt) Bhagavadgītā (Bombay) 14.14.
5) Swoon, fainting, loss of consciousness, syncope; प्रलयान्तोन्मिषिते विलोचने (pralayāntonmiṣite vilocane) Kumārasambhava 4.2.
6) (In Rhet.) Loss of consciousness, considered as one of the 33 subordinate feelings; प्रलयः सुखदुःखाद्यै- र्गाढमिन्द्रियमूर्छनम् (pralayaḥ sukhaduḥkhādyai- rgāḍhamindriyamūrchanam) Pratāparudra.
7) The mystic syllable om.
8) Spiritual unification (laya); बुद्धिः कर्मगुणैर्हीना यदा मनसि वर्तते । तदा संपद्यते ब्रह्म तत्रैव प्रलयं गतम् (buddhiḥ karmaguṇairhīnā yadā manasi vartate | tadā saṃpadyate brahma tatraiva pralayaṃ gatam) || Mahābhārata (Bombay) 12.24. 17.
9) Sleepiness.
Derivable forms: pralayaḥ (प्रलयः).
Source: DDSA: The practical Sanskrit-English dictionary
Pralaya (प्रलय).—m.
(-yaḥ) The end of a Kalpa, or destruction of the world. 2. Death, dying, loss, destruction, dissolution, annihilation. 3. Fainting, syncope, loss of sense or consciousness, considered as one of the thirty-three subordinate feelings, (in Rhetoric.) 4. The mystic Syllable “Om.” E. pra before, lī to destroy, aff. ac .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Pralaya (प्रलय).—i. e. pra-lī + a, m. 1. Dissolution, 2. Destruction, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 83, 10; [Hitopadeśa] ii. [distich] 175. 3. End, [Pañcatantra] 265, 11. 4. Death. 5. The destruction of the world, [Hitopadeśa] 47, 18.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Pralaya (प्रलय).—[masculine] dissolution, destruction, [especially] of the universe; ghana [masculine] & dahana [masculine] the cloud and the fire causing the end of the world.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Pralaya (प्रलय):—[=pra-laya] a etc. See under pra-√lī.
2) [=pra-laya] [from pra-lī] b m. dissolution, reabsorption, destruction, annihilation
3) [v.s. ...] death
4) [v.s. ...] ([especially]) the destruction of the whole world, at the end of a Kalpa (sub voce), [ṢaḍvBr.; Chāndogya-upaniṣad; Śaṃkarācārya; Mahābhārata; Kāvya literature] etc.
5) [v.s. ...] setting (of the stars), [Subhāṣitāvali]
6) [v.s. ...] end (saṃjāta-nidrā-pra-laya mfn. having done sleeping, [Pañcatantra])
7) [v.s. ...] cause of dissolution, [Bhagavad-gītā; Bṛhad-devatā]
8) [v.s. ...] fainting, loss of sense or consciousness, [Pratāparudrīya; Sāhitya-darpaṇa; Suśruta]
9) [v.s. ...] sleepiness, [Demetrius Galanos’s Lexiko: sanskritikes, anglikes, hellenikes]
10) [v.s. ...] Name of the syllable om, [Atharvaśikhā-Upaniṣad]
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Pralaya (प्रलय):—[pra-laya] (yaḥ) 1. m. The end of a Kalpa, destruction of the world; death; annihilation; fainting.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ 가 나 https://en.wikipedia.org/wiki/Pralaya 2025년 11월 2일에 확인.
Pralaya (Sanskrit: प्रलय, romanized: Pralaya, lit. 'Destruction') is a concept in Hindu eschatology. Generally referring to four different phenomena,[1][2][3] it is most commonly used to indicate the event of the dissolution of the entire universe that follows a kalpa (a period of 4.32 billion years) called the Brahmapralaya.[4][5]
Pralaya also refers to Nityapralaya, the continuous destruction of all animate and inanimate beings that occurs on a daily basis, Prakritapralaya, the great flood produced by Prakriti (Nature) that ends all of creation after the completion of 1,000 Chaturyuga (four-age) cycles, and Atyantikapralaya, the dissolution of one's Atman (Self) due to its union with Brahman (Ultimate Reality).[6] A concept that has been referenced in literature since the Upanishads,[7] the concept of pralaya has been widely discussed in Hindu cosmology as well as philosophy.
[1] Soifer, Deborah A. (8 November 1991). Myths of Narasimha and Vamana, The: Two Avatars in Cosmological Perspective. State University of New York Press. p. 70. ISBN 978-1-4384-2063-9.
[2] Williams, George M. (2008-03-27). Handbook of Hindu Mythology. OUP USA. p. 236. ISBN 978-0-19-533261-2.
[3] Bäumer, Bettina (1996). Kalatattvakosa. Motilal Banarsidass Publishers. p. 31. ISBN 978-81-208-1402-8.
[4] Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books India. p. 312. ISBN 978-0-14-341421-6.
[5] Johnson, W.J. (2009). A Dictionary of Hinduism. Oxford University Press. pp. 165, 241. ISBN 978-0-19-861025-0.
[6] Barz, Richard Keith; Theil-Horstmann, Monika (1989). Living Texts from India. Otto Harrassowitz Verlag. p. 146. ISBN 978-3-447-02967-4.
[7] Basu, Baman Das (2007). The Sacred Books of the Hindus. Cosmo Publications. p. 207. ISBN 978-81-307-0553-8. - ↑ https://www.youtube.com/watch?v=l3dKUxLaqc0 Pralaya Pronunciation Sanskrit प्रलय pralaya. 2025년 11월 2일에 확인.
- ↑ https://en.dict.naver.com/#/entry/enko/df1ec21ac2d74a6b8730924fe09bc13a 네이버 영어사전. 2025년 11월 1일에 확인.
dis·so·lu·tion
명사 [U, C]
1. 용해; 분해(작용); 분리.
2. [英]
(의회·단체 등의) 해산, 해체.
3. 종국, 파멸; 죽음.
4. (계약·속박·결혼 따위의) 해소, 해약((of)); 〈법률〉이혼.
obtain the dissolution of one’s marriage with…
…와 이혼하다.
5. 화학
용해.
YBM 올인올 영한사전 - ↑ https://en.dict.naver.com/#/entry/enko/ae2eb3d22a6c4e2aa0cfd6df6cf755a5 네이버 영어사전. 2025년 11월 2일에 확인.
reabsorption
1. 명사 수문학
재흡수(再吸收)
민중판 이공학 표준영어사전
reabsorption
명사 the process of absorbing something again
영국식 [ ˌriːəbˈsɔːpʃn ]
Oxford Dictionary of English - ↑ https://en.dict.naver.com/#/entry/enko/9f9afad3930840d895c0b289db718b71 네이버 영어사전. 2025년 11월 2일에 확인.
명사 (pl. destructions [-z]) [U]
1. 파괴 (행위); (문서의) 파기; 박멸, 구제(驅除).
유의어 RUIN
2. 파멸, 멸망 (상태).
3. C
(the destruction, one’s destruction) 파멸의 원인; 파괴의 수단.
Vanity was her destruction.
허영이 그녀의 파멸의 원인이었다.
YBM 올인올 영한사전 - ↑ https://en.dict.naver.com/#/entry/enko/776d1e48bfac4bf881e9e43ac894e2a3 네이버 영어사전. 2025년 11월 2일에 확인.
an·ni·hi·la·tion
미국식 [ ənàiəléiʃən ]
명사 [U]
1. 전멸, 섬멸, 멸종.
2. 괴멸적 행위.
3. 종교
허무로 돌아감, (영혼의) 소멸, 적멸(寂滅).
4. 물리
쌍소멸(雙消滅)(소입자와 반(反)입자가 충돌하면 질량이 에너지가 되어 소멸하기).
YBM 올인올 영한사전 - ↑ https://www.wisdomlib.org/definition/mokshadharmaparva 2025년 8월 13일에 확인.
In Hinduism
Purana and Itihasa (epic history)
[«previous (M) next»] — Mokshadharmaparva in Purana glossary
Mokṣadharmaparva (मोक्षधर्मपर्व).—A sub-divisional Parva of Śānti Parva. It contains the chapters 174 to 365 of Śānti Parva.
Source: archive.org: Puranic Encyclopedia - ↑ https://www.youtube.com/watch?v=4oI8Vxx73Z8 Moksha Pronunciation Sanskrit मोक्ष mokṣa. 2025년 8월 13일에 확인.
https://www.youtube.com/watch?v=-y1nW1vvOro Dharma धर्म dharma Sanskrit Pronunciation. 2025년 8월 13일에 확인.
https://forvo.com/word/anushasana_parva/ Anushasana Parva pronunciation in Sanskrit - Pronunciation by ArvindAruna (Male from Canada). 2025년 8월 13일에 확인. - ↑ https://en.wikipedia.org/wiki/Shanti_Parva 2025년 8월 13일에 확인.
The Shanti Parva (Sanskrit: शान्ति पर्व; IAST: Śānti parva) ("Book of Peace") is the twelfth of the eighteen parvas (books) of the Indian epic Mahabharata. It traditionally has three parts and 365 chapters. The critical edition has three parts and 353 chapters. It is the longest book among the eighteen books of the epic.
. . .
The Shanti Parva traditionally has 3 upa-parvas (parts, little books) and 365 adhyayas (chapters). The following are the sub-parvas:- Rajadharma-anusasana Parva (chapters: 1–130)[ – describes the duties of kings and leaders, among other things
- Apaddharma-anusasana Parva (chapters: 131–173) – describes the rules of conduct when one faces adversity
- Moksha-dharma Parva (chapters: 174–365) – describes behavior and rules to achieve moksha (emancipation, release, freedom)
- ↑ 가 나 다 https://translate.google.com/?sl=zh-TW&tl=zh-CN&text=享受&op=translate 구글 번역 2025년 11월 19일에 확인.
Chinese (Traditional): 享受 Xiǎngshòu 샹쇼우
Chinese (Simplified): 享受 Xiǎngshòu 샹쇼우
English: enjoy
Korean: 즐기다 - ↑ 가 나 다 https://www.wisdomlib.org/definition/bhoga 2025년 11월 19일에 확인.
Sanskrit dictionary
Bhoga in Sanskrit glossary
Bhoga (भोग).—[bhuj-ghañ]
1) Eating, consuming.
2) Enjoyment, fruition.
3) Possession.
4) Utility, advantage.
5) Ruling, governing, government.
6) Use, application (as of a deposit).
7) Suffering, enduring, experiencing.
8) Feeling, perception.
9) Enjoyment of women, sexual enjoyment, carnal pleasure.
1) An enjoyment, an object of enjoyment or pleasure; भोगे रोगभयम् (bhoge rogabhayam) Bhartṛhari 3.35; भोगा मेघवितानमध्यविलसत्सौदामिनीचञ्चलाः (bhogā meghavitānamadhyavilasatsaudāminīcañcalāḥ) Bhartṛhari 3.54; भोगो विभवभेदश्च निष्कृतिर्मुक्तिरेव च (bhogo vibhavabhedaśca niṣkṛtirmuktireva ca) Brav. P.; Bhagavadgītā (Bombay) 1.32.
11) A repast, feast, banquet.
12) Food.
13) Food offered to an idol.
14) Profit, gain.
15) Income, revenue.
16) Wealth; भोगान् भोगानिवाहेयानध्यास्यापन्न दुर्लभा (bhogān bhogānivāheyānadhyāsyāpanna durlabhā) Kirātārjunīya 11.23.
17) The wages of prostitutes.
18) A curve, coil, winding.
19) The (expanded) hood of a snake; श्वसदसितभुजङ्गभोगाङ्गदग्रन्थि (śvasadasitabhujaṅgabhogāṅgadagranthi) &c. Mālatīmādhava (Bombay) 5.23; R.1.7;11.59.
2) A snake.
21) The body.
22) An army in column.
23) The passing (of an asterism).
24) The part of the ecliptic occupied by each of the 27 Nakṣatras.
Derivable forms: bhogaḥ (भोगः).
Source: DDSA: The practical Sanskrit-English dictionary
Bhoga (भोग).—m.
(-gaḥ) 1. Pleasure, enjoyment. 2. Wealth. 3. Nourishing, cherishing. 4. Eating. 5. A snake’s body. 6. A snake’s expanded hood. 7. Hire. 8. The hire of dancing girls or courtezans. 9. A snake. 10. An army in column. 11. (In arithmetic,) The numerator of a fraction. 12. Food. 13. A repost. 14. Food offered to an idol. 15. Gain. 16. Rule, government. 17. Experiencing. 18. Advantage. 19. The use of a deposit. E. bhuj to eat, &c. aff. ghañ .
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Bhoga (भोग).—i. e. 1. and 2. bhuj + a, m. 1. A snake’s body, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 43, 4. 2. A snake. 3. A snake’s expanded hood, [Pañcatantra] ii. [distich] 131; feasting, [Hitopadeśa] army in column. 5. Nourishing, cherishing, food, [Bhagavadgītā, (ed. Schlegel.)] 2, 5. 6. Pleasure, [Rāmāyaṇa] 3, 53, 3. 7. Enjoyment, [Bhartṛhari, (ed. Bohlen.)] 2, 35; [Pañcatantra] ii. [distich] 131; feasting, [Hitopadeśa] ii. [distich] 99. 8. Adverse enjoyment (usufruct), [Mānavadharmaśāstra] 8, 149. 9. Possession. 10. Wealth. 11. Hire. 12. The hire of dancing girls.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Bhoga (भोग).—1. [masculine] winding, curve, coil.
--- OR ---
Bhoga (भोग).—2. [masculine] enjoyment, fruition, use, application, possession, dominion, government; feeling, perception, gain, advantage, pleasure, joy.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
1) Bhoga (भोग):—1. bhoga m. (√1. bhuj) any winding or curve, coil (of a serpent), [Ṛg-veda] etc. etc.
2) the expanded hood of a snake, [Harivaṃśa; Kāmandakīya-nītisāra; Pañcatantra]
3) a [particular] kind of military array, [Kāmandakīya-nītisāra]
4) a snake, [Suparṇādhyāya]
5) the body, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) 2. bhoga m. (√3. bhuj) enjoyment, eating, feeding on [Ṛg-veda] etc. etc. (with Jainas ‘enjoying once’, as opp. to upa-bhoga, q.v.)
7) use, application, [Śatapatha-brāhmaṇa; Gṛhya-sūtra and śrauta-sūtra] etc.
8) fruition, usufruct, use of a deposit etc., [Manu-smṛti; Yājñavalkya]
9) sexual enjoyment, [Manu-smṛti; Mahābhārata] etc.
10) enj° of the earth or of a country id est. rule, sway, [Mārkaṇḍeya-purāṇa]
11) experiencing, feeling, perception (of pleasure or pain), [Manu-smṛti; Mahābhārata] etc.
12) profit, utility, advantage, pleasure, delight, [Ṛg-veda] etc. etc.
13) any object of enjoyment (as food, a festival etc.), [Mahābhārata; Rāmāyaṇa]
14) possession, property, wealth, revenue, [Manu-smṛti; Mahābhārata] etc.
15) hire, wages ([especially] of prostitution), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) (in [astronomy]) the passing through a constellation, [Varāha-mihira’s Bṛhat-saṃhitā]
17) the part of the ecliptic occupied by each of the 27 lunar mansions, [Sūryasiddhānta]
18) (in [arithmetic]) the numerator of a fraction (?), [Horace H. Wilson]
19) Name of a teacher, [Catalogue(s)]
20) Bhogā (भोगा):—[from bhoga] f. Name of a Surāṅganā, [Siṃhāsana-dvātriṃśikā or vikramāditya-caritra, jaina recension]
21) Bhoga (भोग):—n. [wrong reading] for bhogya or bhāgya.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Bhoga (भोग):—(gaḥ) 1. m. Pleasure, enjoyment; eating; hire; wealth.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary - ↑ http://www.buddhism-dict.net/cgi-bin/search-ddb4.pl?Terms=bhoga DDB (Digital Dictionary of Buddhism). 2025년 11월 19일에 확인.
Digital Dictionary of Buddhism Search Results
Entry body matches for bhoga
[...]. Implements. (bhoga) Function, activity. [用] [...]:
View Full Entry 具
[...], pūjana, pūjā, bhoga, *lābha-lobha, satkāra-lābha [...]:
View Full Entry 利養
[...] To experience karma (Skt. paribhoga; Tib. so sor myong ba). 二障義 [...] (T 125.2.644b8–9) (Skt. bhoga, udgrahaṇa, adhivāsanā, [...] udgraha, udvahana, upagata, upabhoga, upasaṃhāra, upasthita, [...] saṃpratyeṣaṇa, saṃbhoga, sahiṣṇutā, [...]:
View Full Entry 受
[...] (Skt. pratyupabhoga, upabhoga, adhyāvasati; Tib. gnas par byed pa) To receive and put to use. Usage. 正法眼藏 T 2582.82.15a16 Possessions (Skt. bhoga; Tib. longs spyod). To receive [...]:
View Full Entry 受用
[...] is enjoyed (Skt. bhoga); implements received [...]:
View Full Entry 受用具
[...], khādeya, paribhoga, bhakṣa, bhakṣayati, bhuj, bhoktṛ, bhoga) To chew, bite. To let have [...]:
View Full Entry 噉
[...], and is related to bhoga (enjoy, experience) [...]:
View Full Entry 器世間
[...] pratipad, prameya, bhoga, rajas, rūpâdi, viṣayin [...]:
View Full Entry 境
[...], nimitta, patha, bhoga, maṇḍala, rājya, vastu [...]:
View Full Entry 境界
[...], bahu-vrīhi, bhoga). 梵網經古迹記 HBJ 3.455b23; T 1815 [...]:
View Full Entry 多財
[...]. mahā-dhana, mahā-bhoga, dhana, prabhūta-dhana, bhoga, mahârthika; Tib. longs [...]:
View Full Entry 大財
[...], deva-samṛddhi, bhoga, vṛddhi, śrī, samṛddhi [...]:
View Full Entry 富樂
[...] well endowed (Skt. bhoga, dhana, mahā-dhana, [...]:
View Full Entry 富饒
[...] of 資生具 (Skt. bhoga). [...]:
View Full Entry 必需品
[...] (Skt. upabhogya, paribhoga, bhoga ) Use, [...] upabhogya, pari bhoga , bhoga) Use, application; see also [...] enjoy wealth; utilize (Skt. upabhoga; Tib. longs spyod [...]:
View Full Entry 所受用
[...].30.371c17 (Skt. bhoga; Tib [...]:
View Full Entry 所有財物
[...]; artha, kānta, bhoga, yācitaka, vara; Tib. dgos [...]:
View Full Entry 所須
[...], parigṛddha, paribhoga, pariṣ, prabhāvani, pravaṇa, prahṛṣṭa, pramodya, prarthanā, priya, prīti, preman, phāṣaka, phāsubhavati, bhoga, mano-jña, mahā-saukhya [...]:
View Full Entry 樂
[...], pariṣkāra, bhoga, saṃpatti, sukha-avaha, sukha [...]:
View Full Entry 樂具
[...] pariṣkāra, bhāṇḍa, bhoga [...]:
View Full Entry 物
[...] HBJ 7. 221a5 (Skt. bhoga, dhana; Tib. longs spyod [...]:
View Full Entry 珍財
[...] livelihood (Skt. bhoga, vṛtti, sva-vṛtti)瑜伽論 [...]:
View Full Entry 生具
[...] (esp. of given things) (Skt. paribhoga), as seen in the compound [...] kriyā, vyāpāra, prayojana; upabhoga, pari bhoga ; artha, [...] prayojana; upa bhoga , paribhoga; artha, *arthika, ā bhoga [...] bhoga ; artha, *arthika, ābhoga, āyāsa, utsāha, upa bhoga [...] ā bhoga , āyāsa, utsāha, upabhogatva, upabhogya, upayukta, [...] prāyoga, prayojanīya, pravṛtti, bhoga, yatna, viddhvā, vidhīyate, [...]:
View Full Entry 用
[...] salary (Skt. bhoga) Syn. 品秩. 瑜伽論 T 1579.30.358b20 [...]:
View Full Entry 祿位
[...].30.556a25 (Skt. bhoga; Tib [...]:
View Full Entry 財位
[...],āmiṣa-saṃgraha,bhoga, mūlya, lābha-satkāra, lobha [...]:
View Full Entry 財利
[...](Skt. dhana, nidhi, bhoga; artha, kārṣâpaṇa, dhana-dhānya, *dhana-ratna, pariṣkāra, bhojana, ratnâkara, vitta, sva, svaka, dhanaṃ deya-dharmam, deya-dharma,bhoga, bhogatā,bhoga, Tib. nor, nor sbyin [...]:
View Full Entry 財寶
[...](Skt. dhana, artha, bhoga, lābha; āmiṣa, kārṣâpaṇa, kośa, koṣa, draviṇa, dravya, dhana-skandha, dhanāyita, paṇya, paribhoga, pariṣkāra, prabhṛta [...]:
View Full Entry 財物
[...] assets (Skt. paribhoga, bhoga). [...]:
View Full Entry 財用
[...]. (Skt. saṃbhāra, bhoga, pariṣkāra; anu-√sev, abhyāsa, -artham, āmiṣa, upakaratva, upakārakatva, upacaya, paribhoga, [...]:
View Full Entry 資
[...]-pariṣkāra, paribhoga, pariṣkārôpakaraṇa, prakāra, bharaṇa, bhāṇḍôpaskara, bhoga; Skt. bhāṇḍôpaskara, upakaraṇa [...]:
View Full Entry 資具
[...].30.554a11 (Skt. bhoga, pariṣkāra, pariṣkāratā [...]:
View Full Entry 資生具
[...], saṃbhāra-bhāva, bhoga, pariṣkāra; abhisaṃskāra [...]:
View Full Entry 資糧
[...] possessions (Skt. bhoga, deya-dharma, draviṇaṃ [...]:
View Full Entry 資財
[...], dhana-vastu, bhoga). 灌頂經 [...]:
View Full Entry 錢財
[...] of others (Skt. bhoga-pācana [...]:
View Full Entry 受用成熟他
[...] wealth (Skt. bhogā thika) 金剛頂瑜伽中發阿耨多羅三藐三菩提心論 [...]:
View Full Entry 貪財寶
[...] to wealth (Skt. bhoga-sakti, sakti-bhoga) 無量壽經 [...]:
View Full Entry 著財
[...] possessions (Skt. bhoga-sakti [...]:
View Full Entry 貪著資財
[...]-bhāva, kāya-bhoga; Tib. bdag dang nor, bdag nyid [...]:
View Full Entry 身財
[...], nīca, parītta-bhoga, bhoga-vaikalya, vighāta, vidhana [...]:
View Full Entry 貧窮
[...], *puṇya-saṃbhāra, bhogavatī [...]:
View Full Entry 福德
[...] destitution (Skt. bhoga-vihīna [...]:
View Full Entry 貧窮困苦 - ↑ https://www.google.com/search?q=sanskrit+pronunciation+of+bhoga Google Search. 2025년 11월 19일에 확인.
AI Overview
The Sanskrit pronunciation of bhoga is BHO-ga, with the stress on the first syllable and the "bh" sound being a voiceless bilabial aspirated stop, similar to the "b" in "boat" but with a stronger puff of air. The "o" is a long vowel sound, and the "g" is pronounced as in the English word "go".
Phonetic breakdown: /bʱoː.ɡɐ/
Breakdown by syllable:
bho: pronounced like the English word "bow" but with a "b" sound followed by a long "o" sound.
ga: pronounced like the English word "ga" in "go".
Word meaning: The term means "enjoyment," "pleasure," or "experience" and is derived from the root bhuj, meaning "to enjoy" or "to consume". - ↑ https://www.youtube.com/watch?v=d__wZnpUAd4 Bhoga भोग bhoga Sanskrit Pronunciation. 2025년 11월 19일에 확인.
1. Stanza 23, hemistich c in Sanskrit and d in Paramârthaʼs Chinese translation (T 2137.54.1250c17)—for original Sanskrit text of this verse in 'noble' ārya meter, see edition of Dutt (1933, p. 25).[back]
[Dictionary References]
Bukkyōgo daijiten (Nakamura) 899d
Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 0316 - Darkness, gloom (Skt. tāmasa). Paramârthaʼs transliteration for the Sanskrit word, which is one of the three guṇas 三德 according to the Sāṅkhyākārikās.1 Under the specific meaning of tamas in Sāṃkhya 數論 philosophy, the entry in Sir. Monier-Williamʼs Sanskrit Dictionary gives:
참고 문헌
[편집]- (영어) Bernard, Theos (1947).《Hindu Philosophy》. Philosophical Library, New York.
외부 링크
[편집]- (영어) 상키아 학파 - 인터넷 철학 백과사전
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