Acyuta, Acyutā: 32 definitions
Introduction:
Acyuta means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Achyuta.
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In Hinduism
Vaishnavism (Vaishava dharma)
Source: humindian: 108 names of Lord KrishnaOne of the 108 names of Krishna; Meaning: "Infallible Lord"
Source: Pure Bhakti: Bhagavad-gita (4th edition)Acyuta (अच्युत) refers to “infallible”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
Source: Pure Bhakti: Brhad BhagavatamrtamAcyuta (अच्युत) refers to:—The Infallible One; name of God. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Pancaratra (worship of Nārāyaṇa)
Source: Wisdom Library: PāñcarātraAcyuta (अच्युत, “fixed, permanent”):—One of the twenty-four forms of Viṣṇu through which Nārāyaṇa manifests himself. The meaning of this title is “He who never falls from his status”. He is accompanied by a counterpart emanation of Lakṣmī (an aspect of Devī) who goes by the name Vijayā.
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Purana and Itihasa (epic history)
Source: archive.org: Puranic EncyclopediaAcyuta (अच्युत).—(See Viṣṇu).
Source: archive.org: Shiva Purana - English Translation1) Acyuta (अच्युत) refers to “unswerving”, and represents an epithet of Śiva, according to the Śivapurāṇa 2.2.10. Accordingly as Viṣṇu said to Brahmā:—“[...] He cannot be defined. He is not subject to deterioration or decay. He is the supreme soul, without a second, unswerving (acyuta) and endless. He is the cause of dissolution, all-pervasive and great lord”.
2) Acyuta (अच्युत) is another name for Viṣṇu, according to the Śivapurāṇa 2.3.5.—Accordingly, as Menā eulogised Śivā (i.e., Umā/Durgā):—“[...] You assume different forms as you please for the purpose of creation, sustenance and annihilation and give birth to the bodies of Brahmā, Viṣṇu [i.e., acyuta-śarīra—brahmācyutasthāṇuśarīrahetussā] and Śiva. You, of such potentiality, be pleased. Obeisance to you again”.
3) Acyuta (अच्युत) is mentioned as another name for Śiva, according to the Śivapurāṇa 2.5.2 (“The Prayer of the gods).—Accordingly, as the Gods eulogized Śiva: “[...] Obeisance to Thee, O lord, Hṛṣīkeśa, Acyuta, Mṛḍa, Śaṅkara, Adhokṣaja, enemy of the Asuras, Gaja and Kāma. Obeisance to you, O partaker of poison. [...]”.
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index1a) Acyuta (अच्युत).—A god of the Lekha group.*
- * Brahmāṇḍa-purāṇa II. 36. 75.
1b) An epithet for Viṣṇu,1 ety. One who does not fall from his place (na cyavate).2
- 1) Brahmāṇḍa-purāṇa II. 36. 178; IV. 29. 71; 43. 70; VI. I. 11. 43. et. seq. Matsya-purāṇa 47. 5; 245. 49. 246. 33, 60.
- 2) Matsya-purāṇa 248. 35.
1c) The Lord of the western region and son of Prajāpati; also known as Ketumān.*
- * Vāyu-purāṇa 70. 17.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaivism (Shaiva philosophy)
Source: Shodhganga: Iconographical representations of ŚivaAcyuta (अच्युत) is the name of a deity who received the Ajitāgama from Umeśa who in turn, received it from Suśiva through the mahānsambandha relation, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The ajita-āgama, being part of the ten Śivabhedāgamas, refers to one of the twenty-eight Siddhāntāgamas: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu.
Acyuta obtained the Ajitāgama from Umeśa who in turn obtained it from Suśiva who in turn obtained it from Sadāśiva through parasambandha. Acyuta then, through divya-sambandha transmitted it to the Devas who, through divyādivya-sambandha, transmitted it to the Ṛṣis who finally, through adivya-sambandha, revealed the Ajitāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Natyashastra (theatrics and dramaturgy)
Source: Shodhganga: Kohala in the Sanskrit textual tradition (ns)Acyuta (अच्युत) or Acyutarāya is possibly identified as the author of the Tālalakṣaṇa, which is otherwise supposedly ascribed to Kohala—a celebrated authority of the ancient period along with others such as Bharata, Yāṣṭika, Śārdūla, Kāśyapa etc.—There are four manuscripts of this name attributed to Kohala. Two are named “tālalakṣaṇam”, one is named “tālalakṣaṇam—kohalīyaṭīkā” and the last one is named “bharataśāstram”. The author of this work, Tālalakṣaṇa, as mentioned in the available manuscript catalogues and the manuscripts themselves, is Kohala. [However—] In the course of the work, we find recurring references to the name Acyuta / Acyutarāya. In [manuscript] R7979, we find [several] entries in the mūla text. Ramakrishna Kavi mentions a work called Tālakalsabdhi / Tālakalāvārdhi of Acyutarāya in the introduction of his book Bharatakośa. He also presents several readings from this work in the book under the name “Acyuta” or “Acyutarāya”. [...] One interesting aspect is that the name Acyuta is found only in the section dealing with prastāra, and nowhere else in the rest of the work. It is curious as to the reason for such a localized inclusion of the author’s signature.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
General definition (in Hinduism)
Source: WikiPedia: HinduismAcyuta (अच्युत): A synonym of Sri Vishnu.
In Buddhism
Mahayana (major branch of Buddhism)
Source: Wisdom Library: Maha Prajnaparamita SastraAcyuta (अच्युत) refers to “(that which is) unchanging”, according to Mahāprajñāpāramitāśāstra (chapter 19).—Accordingly, “The Buddha is also called Lou kia pai (lokavid). Loka means world and Vid means to know. The expression thus means ‘Knower of the world’. [Question.—How does he know the world?]—[...] Finally, he knows that the world by its nature is neither eternal (śāśvata) nor non-eternal (aśāśvata), neither finite (antavat) nor infinite (ananta), neither changing (cyuta) nor unchanging (acyuta). He is not attached (abhiniviśata) to such characteristics (lakṣaṇa). Pure (viśuddha), eternal (nitya), unalterable (avipraṇaśa), [the world] is like space (ākāśasama). This is why he is called Lokavid”.
Source: academia.edu: A Study and Translation of the GaganagañjaparipṛcchāAcyuta (अच्युत) refers to “(that which is) without change”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] The Bodhisattva Gaganagañja then sustained the jewel-canopy of ten thousand yojanas high over the Lord’s lion throne in the sky, joined the palms of his hands, saluted, and praised the Lord with these suitable verses: ‘[...] (13) The parts of the personality, realms and fields of perception (skandhadhātu-āyatana) are as an illusion (māyā-upama); the three worlds are as the reflection of the moon in the water (udaka-candra-upama) without change (acyuta); all living beings are non-existence (abhāva) as a dream (svapnopama). Having realized the fact that all things are like a dream by the knowledge, you teach this dharma. [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
In Jainism
General definition (in Jainism)
Source: Wisdom Library: JainismAcyuta (अच्युत) refers to a heavenly abode (kalpa) inhabited by Kalpopapanna gods, according to Jain cosmological texts in both the Śvetāmbara and Digambara tradition. The Kalpopapannas (‘those born in the heavens’) represent a sub-species of the Vaimānika gods, which in turn represents the fourth main classification of devas (gods). This kalpa is also known as Acyutakalpa. In this specific kalpa, instead of bodily coition, a more and more refined sort of sexual satisfaction takes its place. The associated leśyā is white. There are ten such kalpas being ruled over by sixty-four Indras (heavenly kings).
In Jain iconography, the associated animal symbol of the Acyuta-kalpa is a white antelope (prakrit: viḍima or huḍūma, sanskrit: ?). These animals are depicted in a cosmological text of the Śvetāmbara tradition known as the Saṃgrahaṇīratna (“jewel of the compilation”), also known as the Trailokyadīpikā (“illumination of the triple world”), written by Śrīcandra in the 12th century.
Source: archive.org: The Jaina Iconography1) Acyutā (अच्युता) (or or Śyāmā, Manovegā) is the name of the Yakṣiṇī accompanying Padmaprabha: the sixth of twenty-four Tīrthaṃkaras or Jinas, commonly depicted in Jaina iconography.—[...] The Yakṣiṇī of Padmaprabha is known to the Śvetāmbaras as Acyutā or Syāmā and to the Digambaras as Manovegā. The Śvetāmbara image is canonically represented as riding a man and holding, in her four hands, Varada, Vīṇā, bow and Abhaya. The Digambara Yakṣiṇī Manovegā has a horse as her vehicle, and holds a sword, lance, fruit, and Vara-mudrā.
The name Acyutā or Syāmā may have, most probably, originated from Acyutā or Viṣṇu or Śyāmā. Her Vīṇā symbolwould qualify her as a Vidyādevī, almost a derivative of Acyutā who like the Digambara Manovegā, rides a horse and holds a sword, arrow etc. Her vehicle of a man, undoubtedly, makes up her character as a Yakṣiṇī as Yakṣa is proverbially a man-rider or Nara-vāhana. Manovegā or “swift as mind” is aptly symbolised by the vehicle of a horse known for its swiftness.
2) Acyutā (अच्युता) (or Balā, Vijayā) is also mentioned as the Yakṣiṇī accompanying Kunthanātha: the seventeenth of twenty-four Tīrthaṃkaras or Jinas.—[...] We find her described in the Śvetāmbara books as a Yakṣiṇī riding a peacock and bearing four hands symbolised with a citron, spear, Bhuṣuṇḍī and lotus. Canonically different account is given of Vijayā, the Digambara counterpart of the Yakṣiṇī, in their literature. According to it, she should be represented as riding a black boar and carrying the attributes of a conch, sword, disc and Varada-mudrā.
Balā or Acyutā of the Śvetāmbaras from the nature ofher vehicle of a peacock seems to be a form of Sarasvatī. This supposition may be supported by the fact that her consort Gandharva rides on a sun and is a divine musician. Sarasvatī is known to be also presiding over the art of music. The symbolof a citron, indicating the Yakṣa characteristic is borne by boththe husband and the wife. Vijayā of the Digambaras, on the other hand, shown by her boar vehicle, a Yakṣiṇī goddess whose form must have been borrowed from Mārīcī of Buddhism and Vārāhī of Brahmanism. Her other symbols provided by the Digambara books of a disc, sword, conch and Varada speak of her origin from Vārāhī.
3) Acyutā (अच्युता) (or Acchuptā, Acyuptā) also refers to one of the sixteen Vidyādevīs (goddesses of learning).—She is called in the Śvetāmbara literature Acyuptā and described as riding a horse and holding a bow, sword, shield and arrow. Acyutā as represented by the Digambaras equally rides a horse and holds the symbol of a sword.
Source: archive.org: TrisastisalakapurusacaritraAcyutā (अच्युता) is the name of the Yakṣiṇī (i.e., Śāsanadevatās or ’messenger-deitiy’) associated with Padmaprabha, according to chapter 3.4 [padmaprabha-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.
Accordingly:—“Originating in that congregation, Kusuma, dark-bodied, with a deer for a vehicle, holding a fruit in one right hand and the other in abhaya-position, carrying an ichneumon and a rosary in his left hands, always near, became the Lord’s messenger-deity. Acyutā, likewise originated, dark-bodied, with a man for a vehicle, one right hand holding a noose, and one in varada-position, one left hand carrying a bow, and one in abhaya-position, became a messenger-deity of the Jinendra Padmaprabha. With these two always near, the Master of the World wandered in villages, mines, cities, etc. with a desire to benefit all”.
Source: Encyclopedia of Jainism: Tattvartha Sutra 4: The celestial beings (deva)Acyuta (अच्युत) refers to one of the sixteen heavens (kalpa) hosting the sixteen classes of empyrean celestial beings (vaimānika), according to the 2nd-century Tattvārthasūtra 4.19. The living beings residing in the vimānas are called the empyrean gods (vaimānika) and represents one of the four classes of Devas.
What is the number of layers in Āraṇa and Acyuta heaven pairs? There are three layers there. Which thought-colourations are there in Ānata-Prāṇata and Āraṇa-Acyuta gods? They have white thought colouration. What is the maximum lifespan of deities in Āraṇa-Acyuta kalpas? It is twenty two ocean-measured-periods (sāgara) for both.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Source: archive.org: Personal and geographical names in the Gupta inscriptionsAcyuta (अच्युत) is an example of a Vaiṣṇavite name mentioned in the Gupta inscriptions. Classification of personal names according to deities (e.g., from Vaiṣṇavism) were sometimes used by more than one person and somehow seem to have been popular. The Gupta empire (r. 3rd-century CE), founded by Śrī Gupta, covered much of ancient India and embraced the Dharmic religions such as Hinduism, Buddhism and Jainism. Derivation of personal names (e.g., Acyuta) during the rule of the Guptas followed patterns such as tribes, places, rivers and mountains.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionaryacyuta (अच्युत).—a S That does not slip or move; steady, steadfast, fixed, firm. Ex. acyutādhikāra, acyutapadavī, acyutasaṅkalpa &c.
Source: DDSA: The Aryabhusan school dictionary, Marathi-Englishacyuta (अच्युत).—a Firm, not falling.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionaryAcyuta (अच्युत).—a. [na. ta. svarūpasāmarthyāt na cyutaḥ cyavate vā-kālasāmānye kartari kta]
1) Not fallen, firm, fixed; not giving way, solid; गरुडमूर्तिरिव अच्युतस्थितिरमणीया (garuḍamūrtiriva acyutasthitiramaṇīyā) K.52 (acyuta meaning 'Viṣṇu' and 'firm', 'fixed'); °क्षित् (kṣit) having solid ground.
2) Imperishable, permanent; °रुष् (ruṣ) inveterate enmity.
3) [na cyotati kṣarati; cyut-ka. na. ta.] Not melting away or perishing, not leaking or dripping.
-taḥ 1 Name of Viṣṇu; of the Almighty Being; यस्मान्न च्युतपूर्वोऽहमच्युत- स्तेन कर्मणा (yasmānna cyutapūrvo'hamacyuta- stena karmaṇā) Bhāg.
2) गच्छाम्यच्युतदर्शनेन (gacchāmyacyutadarśanena) K.P.5. (where a° also means 'one who is firm, does not yield to passions')
3) Name of a plant, Morinda Tinetoria. (Mar. bārātoṃḍī, śirdolī).
4) A sort of poetical composition containing 12 cantos.
Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit DictionaryAcyuta (अच्युत).—(1) name of a Bodhisattva cakravartin: Mahāvastu i.113.14; (2) name of a nāga-king: Mahāvyutpatti 3292; Mahā-Māyūrī 247.34; (3) pl., name of a class of gods (as in Pali accuta): Mahāsamājasūtra Waldschmidt, Kl. Sanskrit Texte 4, 185.18.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryAcyuta (अच्युत).—m.
(-taḥ) 1. A name of Vishnu; also of Krishna, as a form of Vishnu. 2. A shrub, (Morinda tinctoria.) mfn.
(-taḥ-tāḥ-taṃ) Fixed, permanent. E. a neg. and cyuta participle of cyuṅa to go.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryAcyuta (अच्युत).—[adjective] unshaken, firm, imperishable; [masculine] [Name] of Viṣṇu.
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Acyuta (अच्युत).—[adjective] unshaken, firm, imperishable; [masculine] [Name] of Viṣṇu.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum1) Acyuta (अच्युत) as mentioned in Aufrecht’s Catalogus Catalogorum:—acyuta, minister to Śivasiṃha, king of Mithilā, father of Ratnapāṇi (Kāvyadarpaṇa), father of Ravi (Kāvyaprakāśaṭīkā). Peters. 3, 333.
2) Acyuta (अच्युत):—poet. Śp. p. 5.
3) Acyuta (अच्युत):—Kṛṣṇaśataka. Paris. (D 249).
4) Acyuta (अच्युत):—Guruvaraprārthanāpañcaratnastotra. Bṛhatstotraratnākara p. 299.
5) Acyuta (अच्युत):—Bhāgīrathīcampū. Kāvyamālā.
6) Acyuta (अच्युत):—Ratnamālā (jy). Sūcīpattra. 18.
7) Acyuta (अच्युत):—acyuta, son of Dharaṇigoṇiga, son of Mahādeva, son of Soma, son of Hari: Rasasaṃgrahasiddhānta (med.). W. p. 299.
8) Acyuta (अच्युत):—the author of the Bhāgīrathīcampū, was a son of Nārāyaṇa, and wrote it in 1815. It is divided into 7 chapters, called manoratha.
9) Acyuta (अच्युत):—Advaitamañjarī.
10) Acyuta (अच्युत):—of Pañcavatī, son of Nārāyaṇa, wrote in 1815: Bhāgīrathīcampū.
11) Acyuta (अच्युत):—Keralajyautiṣa.
12) Acyuta (अच्युत):—Bhāvārthamañjarī, a C. on Śrīpati’s Jātakapaddhati.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Acyuta (अच्युत):—[=a-cyuta] mfn. or a-cyuta not fallen
2) [v.s. ...] firm, solid
3) [v.s. ...] imperishable, permanent
4) [v.s. ...] not leaking or dripping
5) [v.s. ...] m. Name of Viṣṇu
6) [v.s. ...] of Kṛṣṇa
7) [v.s. ...] of a physician, the plant Morinda Tinctoria
8) [v.s. ...] Name of a gift to Agni, [Śatapatha-brāhmaṇa]
Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English DictionaryAcyuta (अच्युत):—[tatpurusha compound] I. m. f. n.
(-taḥ-tā-tam) 1) Not falling, fixed, firm.
2) Imperishable, permanent.
3) Not oozing, not trickling, not dripping. Ii. m.
(-taḥ) 1) A name of Viṣṇu or Kṛṣṇa.
2) A shrub (Morinda tinctoria). E. a neg. and cyuta.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryAcyuta (अच्युत):—[a-cyuta] (taḥ) 1. m. Vishnu. a. Fixed
Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)Acyuta (अच्युत) in the Sanskrit language is related to the Prakrit words: Accua, Accuā.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Source: DDSA: A practical Hindi-English dictionaryAcyuta (अच्युत) [Also spelled achyut]:—(a) infallible; unerring; immutable; hence ~[ti] (nf).
...
Kannada-English dictionary
Source: Alar: Kannada-English corpusAcyuta (ಅಚ್ಯುತ):—
1) [adjective] not fallen down; firm.
2) [adjective] not ceasing; ceaseless; permanent; solidly stable.
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Acyuta (ಅಚ್ಯುತ):—
1) [noun] = ಅಚ್ಯುತಕಲ್ಪ [acyutakalpa]; 2) he who is deathless or imperishable; Viṣṇu (Kṛṣṇa).
2) [noun] the plant Morinda tinctoria ( = M. tomentosa) of Rubiaceae family.
3) [noun] (pros.) a kind of stanza, the metre of which is regulated by the number of syllables in each quarter, each quarter is similar to the other and has 13 syllables (popularly known as ಅಭ್ಯುದಯ, ಅಭ್ಯುದಿತ [abhyudaya, abhyudita]).
4) [noun] a sect in agricultural community.
5) [noun] a variety of fish.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with (+11): Acyuta bhatta, Acyuta cakravartin, Acyuta sharman, Acyuta suri, Acyuta thakkura, Acyuta yati, Acyutabhatta, Acyutabhijna, Acyutacakravartin, Acyutacarita, Acyutacyut, Acyutadanta, Acyutadanti, Acyutadantiya, Acyutaka, Acyutakrishna, Acyutakrishnananda, Acyutakrishnanandatirtha, Acyutakshit, Acyutamanas.
Full-text (+211): Acyutagraja, Acyutavasa, Acyutasthala, Acyutaja, Acyutakshit, Acyutamurti, Acyutacyut, Acyutajallakin, Acyutadanta, Acyutarush, Acyutapajas, Acyutamanas, Jallakin, Upacyutam, Acyutopadhyaya, Acyutacarita, Acyutika, Nacyuta, Acyutacakravartin, Accua.
Relevant text
Search found 103 books and stories containing Acyuta, A-cyuta, Acyutā; (plurals include: Acyutas, cyutas, Acyutās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Chaitanya Bhagavata (by Bhumipati Dāsa)
Verse 3.9.145 < [Chapter 9 - The Glories of Advaita]
Verse 3.4.296 < [Chapter 4 - Descriptions of Śrī Acyutānanda’s Pastimes and the Worship of Śrī Mādhavendra]
Verse 3.4.203 < [Chapter 4 - Descriptions of Śrī Acyutānanda’s Pastimes and the Worship of Śrī Mādhavendra]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 1.1.55 < [Chapter 1 - Bhauma (the earthly plane)]
Verse 1.3.81 < [Chapter 3 - Prapañcātīta (beyond the Material Plane)]
Verse 2.3.35 < [Chapter 3 - Bhajana (loving service)]
Sahitya-kaumudi by Baladeva Vidyabhushana (by Gaurapada Dāsa)
Text 5.10 < [Chapter 5 - Second-rate Poetry]
Text 10.130 < [Chapter 10 - Ornaments of Meaning]
Text 7.81 < [Chapter 7 - Literary Faults]
Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 2.4.158 < [Part 4 - Transient Ecstatic Disturbances (vyābhicāri-bhāva)]
Verse 4.8.59 < [Part 8 - Compatible & Incompatible Mellows (maitrī-vaira-sthiti)]
Verse 2.3.26 < [Part 3 - Involuntary Ecstatic Expressions (sattvika-bhāva)]
Rig Veda (translation and commentary) (by H. H. Wilson)
Varadambika-parinaya Campu (Study) (by Bhagavant. L. Nadoni)
The depiction of Shringara Rasa < [Chapter 7 - Rasa delineation in Varadambika-parinaya Campu]
Depiction of the character of Ombamamba < [Chapter 5 - Characterisation in Varadambika-parinaya Campu]
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