n. that ceremony in which a Guru draws a boy towards himself and initiates him into one of the three twice-born classes (one of the twelve saṃskāra-s or purificatory rites [prescribed in the dharma-- sūtra-s and explained in the gṛhya-- sūtra-s] in which the boy is invested with the sacred thread [different for the three castes] and thus endowed with second or spiritual birth and qualified to learn the veda- by heart;a Brahman is initiated in the eighth year [or seventh according to hiraṇyakeśin-;or eighth from conception, according to śāṅkhāyana- etc.], a kṣatriya- in the eleventh, a vaiśya- in the twelfth;but the term could be delayed)
नयनम् [नी-करणे ल्युट्] 1 Leading, guiding, conducting managing. -2 Taking, bringing to or near, drawing; पापापहं स्वर्नयनं दुस्तरं पार्थिवर्षभैः Rām.1.14.58. -3 Ruling, governing, polity; वाक्यैः पवित्रार्थपदैर्नयनैः प्राकृतैरपि Bhāg. 1.5.34. -4 Obtaining. -5 The eye. -6 Passing, spending (as time). -ना, -नी The pupil of the eye. -Comp. -अञ्चलः, -अन्तः 1 the eye-corner. -2 a side-glance. -अभिराम a. gladdening the sight, lovely to behold. (-मः) the moon. -आमोषिन् a. blinding the sight, obscuring. -उत्सवः 1 a lamp. -2 delight of the eyes. -3 any lovely object. -उपान्तः the corner of the eye; नयनोपान्तविलोकितं च यत् (स्मरामि) Ku.4.23. -गोचर a. visible, within the range of sight. -चरितम् the play of the eyes, ogling. -छदः an eyelid. -जम्, -जलम्, -वारि n. tears; देव त्वद्वैरिनारीनयननयनजैर्निर्ममे नीरधिर्न Sūkti.5.117. -पथः the range of sight. -पुटम् the cavity of the eye, eye-lid. -प्रबन्धः the outer corner of the eye. -प्रीतिः lovely sight. -प्लवः the swimming of the eyes. -बुद्बुदम् an eye-ball. -विषयः 1 any visible object; नयनविषयं जन्मन्येकः स एव महोत्सवः Māl.1.36. -2 the horizon. -3 the range of sight. -सलिलम् tears; तस्मिन् काले नयनसलिलं योषितां खण्डितानाम् (शान्तिं नेयम्) Me.41.
उन्नयन a. With the eyes raised upwards; पुरुहूतध्वज- स्येव तस्योन्नयनपङ्क्तयः R.4.3. -नम् 1 Raising, elevating, lifting up. -2 Drawing up water. -3 The vessel out of which a fluid is taken. -4 Leading away, extracting. -5 Making straight, smoothing; सीमन्त˚. -6 Deliberation, discussion. -7 inference; श्रवणादनु पश्चादीक्षा अन्वीक्षा उन्नयनम्.
a. being with in range of the eye; -gokarî-kri, behold; -kandrikâ, f. moonlight to the eyes; -kar ita, n. play of the eyes; -gala, n. tears; -patha, m. range of the eye; -padavî, f. id.; -payas, n. tears; -vat, a. having eyes; -vâ ri, n. tears; -vishaya, m. range of the eye; -salila, n. tears; -subhaga, a. pleasing to the eye.
‘Descendant of Jābāla,’ is the patronymic of a teacher, a pupil of Mādhyamdināyana, who is mentioned in the second Vamśa (list of teachers) of the Kānva recension of the Brhadāranyaka Upanisad.
The ‘ way of the fathers,’ mentioned in the Rigveda and later, is opposed to the Deva-yāna, or ‘way of the gods.’ Tilak considers that the Devayāna corresponds with the Uttarāyana, ‘northern journey’ of the sun, and the Pitryāna with the Daksināyana, its ‘southern journey.’ He concludes from a passage of the śatapatha Brāhmana, where three of the seasons spring, summer, and the rains are ascribed to the gods, but the others to the Pitrs, or Fathers, that the Devayāna began with the vernal equinox, and the Pitryāna with the autumnal equinox. With this he connects the curious distinction of Deva- and Yama-Naksatras in the Taittirīya Brāhmana. These conclusions are, however, very improbable. C/. Naksatra and Sūrya.
Is the name of a teacher in the Aitareya Brāhmaṇa and the śāñkhāyana Aranyaka, in which he is said to be the son of Somapa. The name Priya- vrata is also found in the śatapatha Brāhmaṇa, where a Rauhināyana of that name is mentioned as a teacher.
Is the name of a people of great importance in the Rigveda and the later literature. In the Rigveda they appear prominently in the third and seventh Maṇdalas in connexion with Sudās and the Tftsus, while in the sixth Maṇdala they are associated with Divodāsa. In one passage the Bharatas are, like the Tṛtsus, enemies of the Pūrus: there can be little doubt that Ludwig’s view of the identity of the Bharatas and and Tṛtsus is practically correct. More precisely Oldenberg considers that the Tṛtsus are the Vasiṣhas, the family singers of the Bharatas; while Geldner recognizes, with perhaps more probability, in the Tṛtsus the royal family of the Bharatas. That the Tṛtsus and Bharatas were enemies, as Zimmer holds, is most improbable even on geographical grounds, for the Tṛtsus in Zimmer’s view occupied the country to the east of the Paruçṇī (Ravi), and the Bharatas must therefore be regarded as coming against the Tṛtsus from the west, whereas the Rigveda recognizes two Bharata chiefs on the Sarasvatī, Ápayā, and Dpçadvatī that is, in the holy land of India, the Madhyadeśa. Hillebrandt sees in the connexion of the Tṛtsus and the Bharatas a fusion of two tribes; but this is not supported by any evidence beyond the fact that in his opinion some such theory is needed to explain Divodāsa's appearing in connexion with the Bharadvāja family, while Sudās, his son, or perhaps grandson {cf. Pijavana), is connected with the Vasiṣthas and the Viśvāmitras. In the later literature the Bharatas appear as especially famous. The śatapatha Brāhmaṇa mentions Bharata Dauh- ṣanti as a king, sacrificer of the Aśvamedha (‘ horse sacrifice ’) and śatānīka Sātrājita, as another Bharata who offered that sacrifice. The Aitareya Brāhmaṇa mentions Bharata Dauh- ṣanti as receiving the kingly coronation from Dlrghatamas Māmateya, and śatānīka as being consecrated by Somaśuçman Vājaratnāyana, a priest whose name is of quite late origin. The geographical position of the Bharata people is clearly shown by the fact that the Bharata kings win victories over the Kāśis, and make offerings on the Yamunā (Jumna) and Gañgfā (Ganges). Moreover, in the formula of the king’s proclamation for the people, the variants recorded include Kuravah, Pañcālāh, Kuru-Pañcālāh,, and Bharatāh ; and the Mahābhārata consistently recognizes the royal family of the Kurus as a Bharata family. It is therefore extremely probable that Oldenberg is right in holding that the Bharatas in the times of the Brāhmaṇas were merging in the Kuru-Pañcāla people. The ritual practices of the Bharatas are repeatedly mentioned in the Pañcavimśa Brāhmaṇa, the Aitareya Brāhmaṇa, the śatapatha Brāhmaṇa, and the Taittirīya Aranyaka. Already in the Rigveda there is mention made of Agni Bhārata (‘of the Bharatas’). In the Apr! hymns occurs a goddess Bhāratī, the personified divine protective power of the Bharatas : her association in the hymns with Sarasvatī reflects the connexion 'of the Bharatas with the Sarasvatī in the Rigveda. Again, in the śatapatha Brāhmaṇa Agni is referred to as brāhmana Bhārata, ‘priest of the Bharatas,’ and is invited to dispose of the offering Manusvat Bharatavat, ‘like Manu,’ ‘like Bharata.’ In one or two passages Sudās or Divodāsa and, on the other hand, Purukutsa or Trasadasyu appear in a friendly relation. Possibly this points, as Oldenberg suggests, to the union of Bharatas and Pūrus with the Kurus. A Bharata is referred to in the fifth Mandala of the Rigveda who he was is uncertain.
‘Descendant of Viṣthapura,’ is the name of a teacher in the first two Vamśas (lists of teachers) of the Bṛhadāraṇyaka Upaniṣad in the Mādhyamdina recension (ii. 5, 20; iv. 5, 25). He was a pupil of śāṇdilya and Rauhiṇāyana.
‘Descendant of śunaka,’ is a common patronymic. It is applied to Indrota and Svaidāyana. A śaunaka appears as a teacher of Rauhiṇāyána in the Brhadāranyaka Upaniṣad. A śaunaka-yajña, or śaunaka sacrifice, occurs in the Kausītaki Brāhmana. In the Chāndogya Upaniṣad Atidhanvan śaunaka appears as a teacher. That Upaniṣad and the Jaiminīya Upaniṣad Brāhmana mention a śaunaka Kāpeya who was a contemporary of Abhipratārin Kakçaseni, whose Purohita śaunaka was according to another passage of the latter Upaniṣad. In the Sūtras, the Bṛhaddevatā, etc., a śaunaka appears as a great authority on grammatical, ritual, and other matters.
noun (neuter) (kālasya) fixing (Monier-Williams, Sir M. (1988))
bringing (Monier-Williams, Sir M. (1988))
carrying (Monier-Williams, Sir M. (1988))
conducting (Monier-Williams, Sir M. (1988))
directing (Monier-Williams, Sir M. (1988))
drawing (Monier-Williams, Sir M. (1988))
leading (Monier-Williams, Sir M. (1988))
managing (Monier-Williams, Sir M. (1988))
moving (a man or piece in a game) (Monier-Williams, Sir M. (1988))
polity (Monier-Williams, Sir M. (1988))
prudent conduct (Monier-Williams, Sir M. (1988))
the eye (Monier-Williams, Sir M. (1988))
noun (neuter) acquittance of a debt (Monier-Williams, Sir M. (1988))
atonement
destroying (Monier-Williams, Sir M. (1988))
healing (Monier-Williams, Sir M. (1988))
taking away (Monier-Williams, Sir M. (1988))
withdrawing (Monier-Williams, Sir M. (1988))
noun (neuter) bringing (Monier-Williams, Sir M. (1988))
calculating (Monier-Williams, Sir M. (1988))
leading near (Monier-Williams, Sir M. (1988))
producing (Monier-Williams, Sir M. (1988))
working (Monier-Williams, Sir M. (1988))
noun (neuter) conclusion (Monier-Williams, Sir M. (1988))
drawing out (a fluid) (Monier-Williams, Sir M. (1988))
elevating (Monier-Williams, Sir M. (1988))
induction (Monier-Williams, Sir M. (1988))
inference (Monier-Williams, Sir M. (1988))
lifting (Monier-Williams, Sir M. (1988))
making a straight line (Monier-Williams, Sir M. (1988))
parting the hair (of a pregnant woman) upwards (Monier-Williams, Sir M. (1988))
taking out of (Monier-Williams, Sir M. (1988))
the act of raising (Monier-Williams, Sir M. (1988))
the vessel out of which a fluid is taken (Monier-Williams, Sir M. (1988))
up (Monier-Williams, Sir M. (1988))
noun (neuter) application (Monier-Williams, Sir M. (1988))
bringing (Monier-Williams, Sir M. (1988))
employment (Monier-Williams, Sir M. (1988))
introduction (into any science) (Monier-Williams, Sir M. (1988))
leading or drawing towards one's self (Monier-Williams, Sir M. (1988))
that ceremony in which a Guru draws a boy towards himself and initiates him into one of the three twice-born classes; one of the twelve Saṃskāras (Monier-Williams, Sir M. (1988))
the act of leading to or near (Monier-Williams, Sir M. (1988))
noun (neuter) carrying out (Monier-Williams, Sir M. (1988))
performance (Monier-Williams, Sir M. (1988))
pouring down or out (Monier-Williams, Sir M. (1988))
noun (neuter) a means to restore (ifc.)
Gegenmittel (gegen Zauber)
leading or bringing back (Monier-Williams, Sir M. (1988))
recovery (Monier-Williams, Sir M. (1988))
restoration (Monier-Williams, Sir M. (1988))
noun (neuter) education (Monier-Williams, Sir M. (1988))
instruction (Monier-Williams, Sir M. (1988))
the act of taming or training (Monier-Williams, Sir M. (1988))
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