Update: 2012-01-03 03:10 AM +0630


Sanskrit English Dictionary


from: Online Sanskrit Dictionary, February 12, 2003 . http://sanskritdocuments.org/dict/dictall.pdf  090907

Downloaded, set in HTML, and edited by U Kyaw Tun, M.S. (I.P.S.T., U.S.A.), and staff of TIL Computing and Language Centre, Yangon, Myanmar. Not for sale. No copyright. Free for everyone.

index.htm | Top

Contents of this page
{gu.} गु 
{gu.ða.} गुड
{gu.Na.} गुण
{gu.Na.ka.} गुणक
{gu.Na.ta.} गुणत
{gu.Na} गुणा
{gu.Né} गुणे
{gu.Nè:} गुणै

UKT notes
• Arjuna (stub) • Indian Myths of Virgin birth

Contents of this page

{gu.} गु

• गु (gu)
Skt: गु (gu) - darkness - OnlineSktDict

Contents of this page

{gu.ða.} गुड

• गुड (guDa)
Skt: गुड (guDa) - jaggery - OnlineSktDict

• गुडः (guDaH)
Skt: गुडः (guDaH) - (m) jaggery - OnlineSktDict

• गुडाकेश (guDaakesha)
Skt: गुडाकेश (guDaakesha) - O Arjuna - OnlineSktDict

See my notes on Arjuna

• गुडाकेशः (guDaakeshaH)
Skt: गुडाकेशः (guDaakeshaH) - Arjuna, the master of curbing ignorance - OnlineSktDict

• गुडाकेशेन (guDaakeshena)
Skt: गुडाकेशेन (guDaakeshena) - by Arjuna - OnlineSktDict

Contents of this page

{gu.Na.} गुण

• गुण (guNa)
Skt: गुण (guNa) - qualities - OnlineSktDict
Pal: guṇa  m.  a string, bow-string, quality, characteristic, property, virtue - UPMT-PED086
Pal: {gu.Na.} - UHS-PMD0367

Contents of this page

{gu.Na.ka.} गुणक

• गुणकः (guNakaH)
Skt: गुणकः (guNakaH) - (m) multiplier, coefficient - OnlineSktDict

• गुणकभनपुण्येन (guNakathanapuNyena)
Skt: गुणकभनपुण्येन (guNakathanapuNyena) - through the merit from praising Thy glories - OnlineSktDict

• गुणकर्म (guNakarma)
Skt: गुणकर्म (guNakarma) - of works under material infulence - OnlineSktDict

• गुणकर्मसु (guNakarmasu)
Skt: गुणकर्मसु (guNakarmasu) - in material activities - OnlineSktDict

Contents of this page

{gu.Na.ta.} गुणत

• गुणतः (guNataH)
Skt: गुणतः (guNataH) - by the modes of material nature - OnlineSktDict

• गुणत्रयः (guNatrayaH)
Skt: गुणत्रयः (guNatrayaH) - three qualities i.e. satvaH, rajaH & tamaH - OnlineSktDict

• गुणधर्म (guNadharma)
Skt: गुणधर्म (guNadharma) - property, properties - OnlineSktDict

Contents of this page


• गुणन् (guNan.h)
Skt: गुणन् (guNan.h) - praising - OnlineSktDict

• गुणनम् (guNanam.h)
Skt: गुणनम् (guNanam.h) - (n) multiplication - OnlineSktDict

• गुणनिधिं (guNanidhiM)
Skt: गुणनिधिं (guNanidhiM) - the stock-pile of good qualities - OnlineSktDict

Contents of this page


• गुणभेदतः (guNabhedataH)
Skt: गुणभेदतः (guNabhedataH) - in terms of different modes of material nature - OnlineSktDict

• गुणभोक्तृ (guNabhoktRi)
Skt: गुणभोक्तृ (guNabhoktRi) - master of the gunas - OnlineSktDict

• गुणमयी (guNamayii)
Skt: गुणमयी (guNamayii) - consisting of the three modes of material nature - OnlineSktDict

• गुणमयैः (guNamayaiH)
Skt: गुणमयैः (guNamayaiH) - consisting of the gunas - OnlineSktDict

Contents of this page


• गुणवान् (guNavaan.h)
Skt: गुणवान् (guNavaan.h) - a man with good qualities - OnlineSktDict

• गुणसंख्याने (guNasa.nkhyaane)
Skt: गुणसंख्याने (guNasa.nkhyaane) - in terms of different modes - OnlineSktDict

• गुणसङ्गः (guNasa.ngaH)
Skt: गुणसङ्गः (guNasa.ngaH) - the association with the modes of nature - OnlineSktDict

Contents of this page


• गुणज्ञ (guNaGYa)
Skt: गुणज्ञ (guNaGYa) - one who knows qualities (one who is a patron of good qualities) - OnlineSktDict

Contents of this page

{gu.Na} गुणा

• गुणांक (guNaa.nka)
Skt: गुणांक (guNaa.nka) - coefficient - OnlineSktDict

• गुणाः (guNaaH)
Skt: गुणाः (guNaaH) - senses - OnlineSktDict

Contents of this page


• गुणाङ्क (guNaa.nka)
Skt: गुणाङ्क (guNaa.nka) - coefficient - OnlineSktDict

• गुणाङ्क (guNaa.nka)
Skt: गुणाङ्क (guNaa.nka) - transcendental to the material modes of nature- OnlineSktDict

• गुणातीतः (guNaatiitaH)
Skt: गुणातीतः (guNaatiitaH) - the three modes of nature - OnlineSktDict

• गुणान् (guNaan.h)
Skt: गुणान् (guNaan.h) - under the spell of the modes of material nature - OnlineSktDict

• गुणान्वितं (guNaanvitaM)
Skt: गुणान्वितं (guNaanvitaM) - under the spell of the modes of material nature - OnlineSktDict

Contents of this page

{gu.Né} गुणे

• गुणेभ्यः (guNebhyaH)
Skt: गुणेभ्यः (guNebhyaH) - to the modes of nature - OnlineSktDict

• गुणेषु (guNeshhu)
Skt: गुणेषु (guNeshhu) - in sense gratification - OnlineSktDict

Contents of this page

{gu.Nè:} गुणै

• गुणैः (guNaiH)
Skt: गुणैः (guNaiH) - by the qual - OnlineSktDict

• गुणोत्तर (guNottara)
Skt: गुणोत्तर (guNottara) - ratio - OnlineSktDict

• गुनवत् (gunavat.h)
Skt: गुनवत् (gunavat.h) - man with good qualities - OnlineSktDict

Contents of this page

UKT notes


Excerpt from Wikipedia: http://en.wikipedia.org/wiki/Arjuna 100224
My fuller notes in a1r-thut-018top-5.htm

Arjuna or Arjun (अर्जुन arjuna , pronounced [ɐrɟunɐ] in classical Sanskrit) is one of the Pandavas, the heroes of the Hindu epic Mahābhārata. Arjuna , whose name means 'bright', 'shining', 'white' or 'silver' (cf. Latin argentum), was such a peerless archer that he is often referred to as Jishnu - the undefeatable. [UKT ¶]

Kunti became a mother to a child by reciting a mantra and invoking the Sun-god before she got married to Pandu. Her son was Karna. Even after becoming the wife of Pandu, she conceived all the five Pandava brothers by reciting the same mantra but calling on other gods. Pandu was under a curse that he would die if he ever had sex with a female. Finally, he did have sex with one of his wives and as a consequence died. His wife because she was the cause of her husband's death committed suicide by being burned on his funeral pyre. - UKT 110823

The third of the five Pandava brothers, Arjuna was one of the children borne by Kunti, the first wife of Pandu. Arjuna is considered to be an incarnation of Nara, the younger brother of Narayana. He is sometimes referred to as the 'fourth Krishna' of the Mahabharata. One of his most important roles was as the dear friend and brother-in-law of Lord Krishna, from whom he heard the Bhagavad Gita before the battle of Kurukshetra.

Go back Arjuna-note-b

Contents of this page

The Indian Myths of Virgin birth

Excerpt from The Ancient Beginnings of the Virgin Birth Myth
- http://hope-of-israel.org.nz/originsVBmyth.html 110823

And, long before the rise of Buddhism, the story of Rama's miraculous birth had been told to millions of Hindus:

1. Rama was conceived, so the story went, by his mother drinking a sacred potion prepared by the god Vishnu himself.

2. The wives of King Dasharatha drank of this "divine rice and milk."

3. From one of them was born Rama; from another, Bharata; and from the third, who had drunk a double portion, Laksmana and Satrughna.

Therefore, Vishnu became not only the parent of Rama but, by re-incarnation, became identical with that Rama whose virtues and exploits are celebrated in the great Indian epic, the Ramayana, and whose worshippers can still be numbered by millions.

• Sita, the bride of Rama, was said to be not born of human parents, but sprung from a furrow as her reputed father ploughed the ground.

These Buddhist and Hindu myths are, of course, generally connected with the doctrine of reincarnation. The god chooses a human father and mother, and then his soul enters the embryo of their child.

But this re-incarnation idea does not really distinguish them clearly from other virgin birth stories, as many of the latter, including the Christian story, involve the doctrine of a preexistent being. So the only distinction -- and that more apparent than real -- which can sometimes, though not always, be made is that in some of the Indian cases other human incarnations had previously taken place.

In some of the uncanonical stories of the incarnation of the Messiah it is said that the Messiah's spirit had previously been incarnate in Adam, Abraham, and other prophets -- and it has even been alleged that it was subsequently incarnate in Mohammed.

Moreover, in a great number of these myths of miraculous births -- which are to be found, as might be expected, in the Hindu scriptures -- the re-incarnation theme has been dropped out and the popular story left free from all metaphysical subtleties.

We will now refer to a few more of the best known of these stories. However, it should be remembered that in the course of time, some of these 3,000-year-old myths have evolved into a number of different versions and so, in minor details, discrepancies between the stories as related here and as related elsewhere may be noticed. As far as possible the best authorities have been consulted and followed.

• The Pandavas, the heroes of the Mahabharata, were not the sons of Pandu, though they took their names from him and were born of his wives Kunti and Madri. Their fathers were respectively the gods Dharma, Vayu, Indra, and the Aswins, the latter twins and jointly the fathers of twins.

Even the Kauravas, cousins and rivals of the Pandavas, were abnormally, though in this case not divinely, born. One hundred of them were born at one birth, a number considerably exceeded by a lady named Sumati, who, according to another Indian myth, gave birth to a gourd which burst open and produced 60,000 children. There are, of course, many legends -- even European -- about the birth of large numbers of children at one time. A well known one relates the circumstances in which a Countess of Henneberg gave birth, in the year 1276, to 365 children at one time -- half of them being male, half female, and the odd one an hermaphrodite!

• The Pandavas, like so many other divinely-born children, had to flee for their lives, because it was foretold to the King that they would one day reign in his stead and rule over his own children.

• Before she married Pandu, Kunti, the future mother of three of these Pandavas, had once been given a charm which enabled her to have a child by any one of the gods whom she thought of.

Out of curiosity, she invoked the Sun, and by him became the mother of Karna, who was born fully clothed in armor. This demi-god, Karna, is spoken of as "an emanation from the hot-beamed Sun," who was able, on important occasions, to illuminate his semi-mortal son living upon the earth by his rays.

To conceal the birth of a strangely begotten son, Kunti placed him in a box made of wicker work soon after he was born, and floated him down the Ganges. He was then rescued by a charioteer who brought him up as his own child.

It was not only to the virtuous heroes that miraculous births were ascribed, but sometimes also to the wicked villains of mythology:

• Kansa, the king of Mathura and persecutor of the divine hero Krishna, was said to be the child of an union consummated by violence in the jungle between a demon and the mortal woman Pavanareka.

In another myth Kartikeya, who was incarnated for the purpose of saving the gods from the armies of the demons, is said to have been given birth to by Ganga (the river Ganges), into whom (or which) the male germ of life had been dropped by Siva.

There are other curious myths about this god Kartikeya, who was supposed to have had six or seven mothers. This was accounted for, in one of these myths, by his having been suckled by six young women who were coming to bathe in the Ganges when he was born. In another myth he was suckled by Svaka, his actual mother, having successively assumed the forms of seven wives of Rishis on her visits to the god Agni (Siva), whom she repeatedly seduced.

An even more primitive myth describes how Garuda, the bird god who acted as Vishnu's chariot, was hatched from an egg which his mother, Vinata, a daughter of the patriarch Daksha, laid.

Many of these Hindu myths about the birth of their gods are, as we have noted before, stories of re-incarnation in what seemed to the Hindus to be very much the ordinary course of nature. Others, however, are very often accounts of a child being born merely as an effect of concentrated thought on the part of the parent god, such thought giving birth, or rise, to a divine-human being who is, therefore, a conception of the mind of the god concerned -- a materialized emanation of the Supreme God, or of some minor deity. A considerable number of such asexual births are recorded in the Hindu Scriptures, and we can trace how what was probably originally a purely metaphysical speculation or poetical fantasy takes shape as a supposed material fact.

The children are sometimes mental emanations, and others sprung from the glory of the god's countenance or from the sparks cast from his eyes, and in at least one case -- Ganesa from Parvati -- born of the emanations from the body of a goddess.

In some stories children begotten in the usual way are said to have been born in a strange manner, as, for example, by drops of sweat from the mother being received by trees, collected together by the wind, and matured by the sun. In this way Pramlocki gave birth to Marisha, the future mother of the patriarch Daksha, who has already been mentioned.

It is of interest to note, in connection with Indian mythology, that Hanuman, the monkey-shaped god, was said to have been begotten by the wind-god.

One Indian case of alleged incarnation of a god is especially remarkable because it took place in comparatively modern times. In 1640 Ganapati, the Indian god of wisdom, is said to have appeared to a very holy Brahmin of Poona, and to have imbued him, as a mark of his especial favor, with a portion of his own holy spirit.

This idea seems at first to closely parallel that of the Gnostic inspiration doctrines than that of a more carnal connection with the god. But Ganapati went further than the inspiration of an individual, as he made a covenant that the senior descendants from Muraba Goseyn should likewise partake of his divine nature unto the seventh generation. Muraba Goseyn therefore became a portion of the god himself. The seventh descendant has now passed away, but only quite recently the last of these man-gods was still worshipped in India, and said to perform occasional miracles. It is so easy to observe miracles when miracles are expected!

Go back Indian-virgin-birth-note-b

Contents of this page

End of TIL file