Amrita, Amṛtā, Amṛta: 48 definitions
Amrita means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi, biology. 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.
The Sanskrit terms Amṛtā and Amṛta can be transliterated into English as Amrta or Amrita, using the IAST transliteration scheme (?).
Alternative spellings of this word include Amrat.
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Purana and Itihasa (epic history)Source: Wisdom Library: Varāha-purāṇa
Amṛtā (अमृता) is the name of a beautiful damsel (kanyā), with black curly hair and red lips, according to the Varāhapurāṇa chapter 92. Amṛtā (and other innumerable ladies) arose out of the agitation of Vaiṣṇavī while she was doing penance at Viśālā. For these young women, Vaiṣṇavī created the city Devīpura, containing numerous mansions with golden balconies, crystal stairs and water fountains, with jewelled windows and gardens.
Vaiṣṇavī is the form of Trikalā having a red body representing the energy of Viṣṇu. Trikalā is the name of a Goddess born from the combined looks of Brahmā, Viṣṇu and Maheśvara (Śiva).
The Varāhapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 24,000 metrical verses, possibly originating from before the 10th century. It is composed of two parts and Sūta is the main narrator.Source: Google Books: Cultural History from the Vāyu Purāna
Amṛta (अमृत): In the Ṛgveda amṛta is not found as a name of a divne drink. The term, however, occurs as an attribute of Soma which was regarded as a divine drink. Soma was a stimulant and conferred immortality upon the gods. The term Amṛta itself, signifying a celestial drink, occurst very often in the Śatapatha Brāhmaṇa. Still it has close connection with Soma. We find Soma called the nectar (amṛta) of immortatity. There is also a reference to Amṛta being recovered by fods. Amṛta, as purely a drink of immortality, is many times mentioned by the Gītā. Here we do not find it connected with Soma at all.
In the Vāyu-purāṇa Amṛta occurs as a drink of the gods; but there are some instances connecting it with Soma, the moon, and not with Soma the plant. This information of the Vāyu-purāṇa is thus assignable to a period subsequent to that of the Śatapatha-brāhmaṇa though it is difficult to say about the lowest limit of time. There is one reference stating that Amṛta was stored by the gods on the Somaka mountain but it is not clear whether this name Somaka should be connected with Soma, the drink or Soma, the moon.Source: archive.org: Puranic Encyclopedia
Amṛtā (अमृता).—Daughter of a King of Magadha. She was the wife of Anaśva and mother of Parīkṣit. (Mahābhārata, Ādi Parva, Chapter 95, Verse 41).Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Amṛta (अमृत).—An Amitābha god.*
- * Brahmāṇḍa-purāṇa II. 36. 53; Vāyu-purāṇa 62. 46.
1b) A son of Bharatāgni.*
- * Vāyu-purāṇa 29. 8.
1c) One of the seven divisions of Plakṣadvīpa.*
- * Bhāgavata-purāṇa V. 20. 3.
1d) The juice from medicinal herbs of the Candra hill of Plakṣadvīpa.*
- * Brahmāṇḍa-purāṇa II. 19. 8; 24. 27 and 31.
1e) Nectar arising out of the churning of milk ocean by gods and Asuras. Others that came out of it were curds, liquor, Soma, Lakṣmī, horse, Kaustubha, Pārijāta, and lastly Kālakūṭa. Then appeared Dhanvantari. Distribution of amṛta by Mohinī, the form assumed by Hari to delude the Asuras. When Rāhu was seen, partaking of it, had his head cut off. Finding themselves deceived, the Asuras began war.*
- * Matsya-purāṇa 1. 9; 249. 14 to the end; cha. 250 and 251 (whole); Vāyu-purāṇa 23. 90; 52. 37; 92. 9; Viṣṇu-purāṇa I. 9. 80-111.
2a) Amṛtā (अमृता).—A Śakti devī; the goddess enshrined in a Vindhyan cave.*
- * Brahmāṇḍa-purāṇa IV. 44. 84; Matsya-purāṇa 13. 42.
2b) The goddess enshrined at Veṇa.*
- * Matsya-purāṇa 13. 49; 122. 33.
2c) R. of the Plakṣadvīpa.*
- * Brahmāṇḍa-purāṇa II. 19. 19; Vāyu-purāṇa 49. 17; Viṣṇu-purāṇa II. 4. 11.
2d) A group of rain-giving nāḍis with the sun.*
- * Brahmāṇḍa-purāṇa II. 24. 27; Vāyu-purāṇa 53. 20.
2e) One of the fourteen clans of Apsaras, born of waters.*
- * Brahmāṇḍa-purāṇa III. 7. 19; Vāyu-purāṇa 69. 56.
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: Wisdom Library: Kubjikāmata-tantra
Amṛtā (अमृता, “Liquor”):—Fourth of the eight Mātṛs born from the body of Sukṛtālayā, according to the Kubjikāmata-tantra. These eight sub-manifestations (mātṛ) are associated with the (element) water. Amṛtā is the name for a river. They are presided over by the Bhairava Kapālīśa and his consort named Cāmuṇḍā. Sukṛtālayā is the Last of the Eight Mahāmātṛs, residing within the Mātṛcakra (third of the five cakras) and represents water.Source: Shodhganga: Iconographical representations of Śiva
Amṛta (अमृत) or Amṛtāgama refers to one of upāgamas (supplementary scriptures) of the Cintyāgama which is one of the twenty-eight Siddhāntāgama: 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. The purpose of revealing upāgamas (e.g., Amṛta Āgama) is to explain more elaborately than that of mūlāgamas (e.g., Cintya-āgama) and to include any new idea if not dealt in mūlāgamas.Source: Brill: Śaivism and the Tantric Traditions
Amṛta (अमृत) refers to the “nectar of immortality”, according to the Mattavilāsaprahasana.—The Kāpālikas were also known for their use of alcohol in ritual. The Prabodhacandrodaya (3.20 and prose) presents a Kāpālika rite of initiation, in the course of which the Kāpālika offers alcohol to the initiates and calls it amṛta, for, once again, this releases someone from the bondages of this world and of the state of being a bound soul. In this sense, amṛta is not just a simple metaphor denoting a precious or delicious liquid. It is a genuine nectar of immortality, for it actually makes one immortal by bestowing final release, mokṣa.Source: SOAS University of London: Protective Rites in the Netra Tantra
1) Amṛta (अमृत) refers to the “nectar (of a flower)”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 2.20-22ab]—“[The Mantrin] should worship the mother of Mantras with the highest bhakti, by spreading flowers and perfume, O Devī. He should extract the deity invoked by the Mantra [with the mantra]. Beginning with the all-pervading and ending with manifold [oṃ], [he should] always [worship with] the nectar of the white flower (amṛta-kandala). The bright sound is highest Śakti, [who] resembles one-in-the-same Śiva. By this [worship] the pearls [of the mantra] are all bound in a cord”.
2) Amṛta (अमृत) refers to “nectar” (in a dream), according to the Svacchanda-tantra.—Accordingly, [verse 4.8-13, while describing auspicious dreams]—“[...] [It is auspicious when one dreams of] a pill, wood for cleaning the teeth, yellow pigment on a sword or sandal, sacred thread, ointment, nectar (amṛta), mercury, medicinal herbs, śakti, a water jar, lotus, rosary, red arsenic or blazing objects of siddhas, which have red chalk as their ends. [...]”
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.
Rasashastra (chemistry and alchemy)Source: Wisdom Library: Rasa-śāstra
Amṛta (अमृत) or Amṛtarasa is the name of an Ayurvedic recipe defined in the fourth volume of the Rasajalanidhi (chapter 4, ajīrṇa: indigestion). These remedies are classified as Iatrochemistry and form part of the ancient Indian science known as Rasaśāstra (medical alchemy). However, since it is an ayurveda treatment it should be taken with caution and in accordance with rules laid down in the texts.
Accordingly, when using such recipes (e.g., amṛta-rasa): “the minerals (uparasa), poisons (viṣa), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts.” (see introduction to Iatro chemical medicines)Source: Google Books: The Alchemical Body
Amṛta (अमृत):—Like the supreme yogic god Śiva, the hathayogin is himself capable—through his raising of the kuṇḍalinī—of transmuting poisons into nectar. More properly speaking, that which is poison for mere mortals is, for the yogin who has realized, through his practice, a divine “identity in difference” view of reality, identical to nectar, amṛta. Numerous Nāth Siddhas are known for their ability to control (and charm) serpents, yet another metaphor for their mastery of the female kuṇḍalinī, and for their ability to treat poisons as elixirs.
Rasashastra (रसशास्त्र, rasaśāstra) is an important branch of Ayurveda, specialising in chemical interactions with herbs, metals and minerals. Some texts combine yogic and tantric practices with various alchemical operations. The ultimate goal of Rasashastra is not only to preserve and prolong life, but also to bestow wealth upon humankind.
Ayurveda (science of life)Source: Wisdom Library: Local Names of Plants and Drugs
Amrta in the Sanskrit language is the name of a plant identified with Aconitum chasmanthum Stapf ex Holmes from the Ranunculaceae (Buttercup) family. For the possible medicinal usage of amrta, you can check this page for potential sources and references, although be aware that any some or none of the side-effects may not be mentioned here, wether they be harmful or beneficial to health.
Amrita [अमृता] in the Sanskrit language is the name of a plant identified with Aconitum heterophyllum Wall. ex Royle from the Ranunculaceae (Buttercup) family.
Amrta [अमृता] in the Sanskrit language is the name of a plant identified with Tinospora cordifolia from the Menispermaceae (Moonseed) family.
Amrta in the Sanskrit language is the name of a plant identified with Tinospora sinensis from the Menispermaceae (Moonseed) family having the following synonyms: Campylus sinensis, Tinospora malabarica.Source: Wisdom Library: Āyurveda and botany
1) Amṛtā (अमृता) is a Sanskrit word referring to Tinospora cordifolia, a herb from the family Menispermaceae, and is used throughout Ayurvedic literature such as the Caraka-saṃhitā. It is also known as Guḍūcī. In English, the plant is known as “Heart-leaved moonseed”, “Giloy” or “heart-leaved moonseed”. It is traditionally used in the treatment of various diseases. The Sanskrit word Amṛtā is derived from Amṛta, translating to “nectar”, but in a different context can refer to “immortal”. This plant (Amṛtā) is also mentioned as a medicine used for the treatment of all major fevers (jvara), as described in the Jvaracikitsā (or “the treatment of fever”) which forms the first chapter of the Sanskrit work called Mādhavacikitsā. In this work, the plant is also known by the names Guḍūcī, Kuṇḍalī, Chinnaruhā and Cinnodbhava.
2) Amṛtā (अमृता):—One of the seven varieties of Harītakī (‘yellow myrobalan tree’), which is used throughout Ayurvedic literature such as the Caraka-saṃhitā. It has thick fruit pulp and is useful for Panchakarma (detoxification). It can be found throughout Champa (Bhagalpur area).
3) Amṛtā (अमृता) is another name for Tulasī, which is a Sanskrit word referring to Ocimum tenuiflorum (holy basil), from the Lamiaceae family. It is classified as a medicinal plant in the system of Āyurveda (science of Indian medicine) and is used throughout literature such as the Suśrutasaṃhita and the Carakasaṃhitā. The synonym was identified in the Rājanighaṇṭu (verses 10.148-149), which is a 13th century medicinal thesaurus.Source: Ayurveda College: Guduchi
The Sanskrit term "amrita" literally means "nectar" or "ambrosia". In the context of Ayurvedic medicine, "amrita" is understood to be the nectar of the gods.
The three plants which contain this heavenly nectar (or amrita) are
- and haritaki.
1) Amṛtā (अमृता) is another name for Guḍūcī, a medicinal plant identified with Tinospora cordifolia (heart-leaved moonseed) from the Menispermaceae or “moonseed family” of flowering plants, according to verse 3.13-16 of the 13th-century Raj Nighantu or Rājanighaṇṭu. The third chapter (guḍūcyādi-varga) of this book contains climbers and creepers (vīrudh). Together with the names Amṛtā and Guḍūcī, there are a total of thirty Sanskrit synonyms identified for this plant.
2) Amṛtā (अमृता) is also mentioned as a synonym for Liṅginī, an unidentified medicinal plant, according to verse 3.45-47.
3) Amṛtā (अमृता) is also mentioned as a synonym for Indravāruṇī, a medicinal plant identified with Citrullus colocynthis (colocynth, bitter apple or desert gourd) from the Cucurbitaceae or “gourd family” of flowering plants, according to verse 3.70-72.
4) Amṛtā (अमृता) is also mentioned as a synonym for Jyotiṣmatī, a medicinal plant identified with Celastrus paniculatus (black oil plant or intellect tree) from the Celastraceae or “staff vine” or “bittersweet family” of flowering plants, according to verse 3.82.Source: Ancient Science of Life: Botanical identification of plants described in Mādhava Cikitsā
Amṛta (अमृत) or Guḍūcī refers to the medicinal plant Tinospora cordifolia (Wild.) Hook F. & Thoms Syn. Menispermum cordifolium Wild., and is used in the treatment of atisāra (diarrhoea), according to the 7th century Mādhavacikitsā chapter 2. Atisāra refers to a condition where there are three or more loose or liquid stools (bowel movements) per day or more stool than normal. The second chapter of the Mādhavacikitsā explains several preparations [including Amṛta] through 60 Sanskrit verses about treating this problem.Source: Shodhganga: Edition translation and critical study of yogasarasamgraha
Amṛtā (अमृता) refers to the medicinal plant known as “Tinospora cordifolia (Willd.) Miers ex Hook.f. & Thoms.” and is dealt with in the 15th-century Yogasārasaṅgraha (Yogasara-saṅgraha) by Vāsudeva: an unpublished Keralite work representing an Ayurvedic compendium of medicinal recipes. The Yogasārasaṃgraha [mentioning amṛtā] deals with entire recipes in the route of administration, and thus deals with the knowledge of pharmacy (bhaiṣajya-kalpanā) which is a branch of pharmacology (dravyaguṇa).Source: gurumukhi.ru: Ayurveda glossary of terms
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Dharmashastra (religious law)Source: Wisdom Library: Dharma-śāstra
Amṛta (अमृत) is a Sanskrit word, identified with a specific kind of tree by various scholars in their translation of the Śukranīti. This tree is mentioned as bearing good fruits. The King should plant such domestic plants in and near villages. He should nourish them by stoole of goats, sheep and cows, water as well as meat.
The following is an ancient Indian recipe for such nourishment of trees:
According to Śukranīti 4.4.105-109: “The trees (such as amṛta) are to be watered in the morning and evening in summer, every alternate day in winter, in the fifth part of the day (i.e., afternoon) in spring, never in the rainy season. If trees have their fruits destroyed, the pouring of cold water after being cooked together with Kulutha, Māṣa (seeds), Mudga (pulse), Yava (barley) and Tila (oil seed) would lead to the growth of flowers and fruits. Growth of trees can be helped by the application of water with which fishes are washed and cleansed.”
Dharmashastra (धर्मशास्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle.
Pancaratra (worship of Nārāyaṇa)Source: Wisdom Library: Pāñcarātra
Amṛta (अमृत) refers to an aspect of nṛsiṃha (‘man-lion’), according to the Vihagendra-saṃhitā 4.17, which mentions seventy-four forms (inlcuding twenty forms of vyūha). He is also known as Amṛtanṛsiṃha or Amṛtanarasiṃha. Nṛsiṃha is a Tantric deity and refers to the furious (ugra) incarnation of Viṣṇu.
The 15th-century Vihagendra-saṃhīta is a canonical text of the Pāñcarātra corpus and, in twenty-four chapters, deals primarely with meditation on mantras and sacrificial oblations.
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.
Chandas (prosody, study of Sanskrit metres)Source: Journal of the University of Bombay Volume V: Apabhramsa metres (2)
Amṛta (अमृत) is the name of an Apabhraṃśa metre classified as Dvipadi (metres with two lines in a stanza) discussed in books such as the Chandonuśāsana, Kavidarpaṇa, Vṛttajātisamuccaya and Svayambhūchandas.—Amṛta has 38 mātrās in each of their two lines, made up with 8 caturmātras and 1 ṣaṇmātra placed between the 6th and the 7th caturmātras, and has the yati after the 16th and the 24th mātrās.
Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.
Vedanta (school of philosophy)Source: Shodhganga: Siva Gita A Critical Study
Amṛta (अमृत) or Amṛtagītā refers to one of the sixty-four Gītās commonly referred to in Hindu scriptures.—Gītā is the name given to certain sacred writings in verse (often in the form of a dialogue) which are devoted to the exposition of particular religious and theosophical doctrines. Most of these Gītās [i.e., Amṛta-gītā] originate from the Mahābhārata or the various Purāṇas.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Vaishnavism (Vaishava dharma)Source: Pure Bhakti: Brhad Bhagavatamrtam
Amṛta (अमृत) refers to:—Nectar of immortality. (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’).
Shaktism (Shakta philosophy)Source: Google Books: Manthanabhairavatantram
1) Amṛta (अमृत) refers to “nectar”, according to the Devīpañcaśataka, an important source of the Kālīkrama that developed in Kashmir after the Kālī Mata of the Jayadrathayāmala.—Accordingly, “The Great God—Mahādeva—is beyond Śakti, supreme bliss, free of qualities and supports, unchanging, supreme, pure, free of cause and (without) example, present within all existing things, beyond the Void, free of defects, omnipresent, the doer of all things, free, full of nectar [i.e., amṛta-nirbhara] and, unconditioned, is present in all living beings. [...]”.
2) Amṛta (अमृत) refers to one of the eight Bhairavas (bhairava-aṣṭaka) associated with Candrapīṭha (or Candrapīṭhapura), according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—[...] The eight Bhairavas (bhairavāṣṭaka): Ciñciṇīnātha, Someśvara, Amṛta, Śaṃkara, Trimūrti, Amareśvara, Bhārabhūti, Atithi.
3) Amṛtā (अमृता) is the name of the Tendril (valli) associated with both Kāmarūpa and Candra, two of the Sacred Seats (pīṭha), according to the Yogakhaṇḍa (chapter 14) of the Manthānabhairavatantra.Source: Brill: Śaivism and the Tantric Traditions (shaktism)
Amṛta (अमृत) refers to the “immortal essence” (of the moon), according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “[...] O Goddess! With your energy the sun burns, the moon expands the immortal essence (amṛta) with his beams, and here in our body the vital functions glimmer under the control of the vital air. For, without you none can function at all”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Nirukta (Sanskrit etymology)Source: SOAS University of London: Protective Rites in the Netra Tantra (etymology)
Amṛta (अमृत) stems from the root √mṛ with the negative prefix a, meaning “non-death”.—Cf. Amṛteśa.—The Netra Tantra employs the terms amṛta or amṛtatva to describe its ultimate goal. Both can easily be translated as “immortal” or “immortality”. Etymologically, both come from the root √mṛ, meaning “to die”, with the inclusion of the negative a-prefix. Hence, both mean “non-dead”, or “immortal”. This etymology does little to clarify or add ontological nuance. In Vedic mythology immortality is the preserve of the gods. Their immortality is defined by perpetual life.
Nirukta (निरुक्त) or “etymology” refers to the linguistic analysis of the Sanskrit language. This branch studies the interpretation of common and ancient words and explains them in their proper context. Nirukta is one of the six additional sciences (vedanga) to be studied along with the Vedas.
General definition (in Hinduism)Source: Apam Napat: Indian Mythology
Amrit is the nectar of the Gods. Originally, the Devas were mortal. They came to know that they could become immortal by consuming Amrit. They knew that they can obtain Amrit by churning the ocean of milk in Vaikunta.
The churned this ocean with the help of their cousins, the Asuras, with the understanding that all will share equally of the spoils. However, with the help of Vishnu, they managed to cheat the Asuras out of their share of Amrit. However, an Asura named Rahu managed to partake Amrit by disguising himself as a Deva. Surya and Chandra saw this and told Vishnu, who beheaded the Asura with his discus. However, since he had drunk Amrit, both the head and torso of the Asura became immortal. They were given status of planets in Indian astrology.Source: WikiPedia: Hinduism
Amrit (अमृत): Ambrosia, the food of the gods, which makes the partaker immortal.
Mahayana (major branch of Buddhism)Source: Wisdom Library: Maha Prajnaparamita Sastra
Amṛtā (अमृता) is one of the four daughters of Siṃhahana: an ancient king of the solar clan (āditagotra or sūryavaṃśa) according to the Mūlasarvāstivādin Vinaya mentioned in a footnote in the 2nd century Mahāprajñāpāramitāśāstra (chapter VI). The Mūlasarvāstivādin Vinaya attributes four sons and four daughters to Siṃhahana: Śuddhodana, Śuklodana, Droṇodana, Amṛtodana, Śuddhā, Śuklā, Droṇā, Amṛtā.Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā
Amṛta (अमृत) refers to “(unconditioned) ambrosia”, 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: ‘[...] (10) The dharmas are devoid of a living being (satva), a life principle (jīva), and a person (pudgala). They are pure and beyond words (nāma) like the sameness of open space. Understanding the fact that there is no real self, he awakens living beings to the unconditioned (asaṃskṛta) ambrosia (amṛta). [...]”.
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.
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: De Gruyter: A Fragment of the Vajrāmṛtamahātantra
Amṛtā (अमृता) refers to one of the eight wisdoms (vidyās) described in the ‘śrī-amṛtakuṇḍalin-utpatti’ chapter of the 9th-century Vajrāmṛtatantra or Vajrāmṛtamahātantra: one of the main and earliest Buddhist Yoginītantras. Chapter 9 begins with the visualisation of Amṛtakuṇḍalin [...] The practitioner should visualize a sword in his hand; afterwards, he should visualize the eight Wisdoms [viz., Amṛtā] along with the door-guardians; eventually he should project the eight Wisdoms into the petals.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
General definition (in Jainism)Source: archive.org: Een Kritische Studie Van Svayambhūdeva’s Paümacariu
Amṛta (अमृत) participated in the war between Rāma and Rāvaṇa, on the side of the latter, as mentioned in Svayambhūdeva’s Paumacariu (Padmacarita, Paumacariya or Rāmāyaṇapurāṇa) chapter 57ff. Svayambhū or Svayambhūdeva (8th or 9th century) was a Jain householder who probably lived in Karnataka. His work recounts the popular Rāma story as known from the older work Rāmāyaṇa (written by Vālmīki). Various chapters [mentioning Amṛta] are dedicated to the humongous battle whose armies (known as akṣauhiṇīs) consisted of millions of soldiers, horses and elephants, etc.Source: archive.org: Trisastisalakapurusacaritra
Amṛta (अमृत) refers to certain rays of the sun, according to chapter 1.2 [ādīśvara-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra (“lives of the 63 illustrious persons”): a Sanskrit epic poem narrating the history and legends of sixty-three important persons in Jainism.
“[...] then Śakra inserted nectar composed of the juice of various foods in the Master’s thumb, just as the sun puts a watery substance in the circle of rays named amṛta. Moreover, when hunger arises, since the Arhats do not nurse, they suck their thumbs which pour out juice. The Lord of the gods appointed five Apsarases to perform all the nurses’ duties for the Lord”.
Note: For an explanation of this idea, see Raghuvaṃśa 10. 58, and Mallinātha’s commentary with a quotation from Yādava. The idea is that certain rays of the sun, 400 in number, named amṛta, carry a watery vapor and are responsible for rain. There is probably also an allusion to the fact that the vein leading to the thumb is called ‘amṛta’, and the whorl on the end of the thumb is called ‘cakra’.Source: The University of Sydney: A study of the Twelve Reflections
Amṛta (अमृत) refers to the “divine nectar” (of pleasure in heaven), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “This very same [one], whose mind is delighted with the prosperity of heaven, alone enjoys the divine nectar of pleasure in heaven (svargasukha-amṛta) continuously produced by desire. For this embodied soul there is not another companion in union and in separation, in birth or in death and at the time of pleasure and pain”.
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.
Languages of India and abroad
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
amṛta (अमृत).—a S Exempt from death; undying, immortal.
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amṛta (अमृत).—n (S) The drink of the immortals, nectar. Ex. amṛtā cavī yāvayālāgūna || sākara ghālūna pāhavī || 2 A preparation of milk with sugar and spices. 3 S Exemption from death or from further dying (after this life); final beatitude.
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amṛtā (अमृता).—f (S) A plant, Menispermum glabrum.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
amṛta (अमृत).—a Immortal. n Nectar. Final beati- tudo.
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 dictionarySource: DDSA: The practical Sanskrit-English dictionary
1) Not dead; अमृते जारजः कुण्डः (amṛte jārajaḥ kuṇḍaḥ) Ak.
2) Immortal; अपाम सोममृता अभूम (apāma somamṛtā abhūma) Ṛgveda 8.48.3; Uttararāmacarita 1.1. ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च (brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca) Bhagavadgītā (Bombay) 14.27.
3) Imperishable, Indestructible, eternal.
4) Causing immortality.
5) Beautiful, agreeable, desired. पाञ्चजन्याभिषिक्तश्च राजाऽ- मृतमुखोऽभवत् (pāñcajanyābhiṣiktaśca rājā'- mṛtamukho'bhavat) Mahābhārata (Bombay) 12.4.17.
-taḥ 1 A god, an immortal, deity. आरुरोह यथा देवः सोमोऽमृतमयं रथम् (āruroha yathā devaḥ somo'mṛtamayaṃ ratham) Mahābhārata (Bombay) 12.37.44.
2) Name of Dhanvantari, physician of the gods; also Name of Indra, of the sun, of Prajāpati, of the soul, Viṣṇu and Śiva.
3) Name of a plant (vanamudga, Mar. maṭakī)
4) Name of the root of a plant (vārāhīkanda, Mar. ḍukarakaṃda).
-tā 1 Spirituous liquor.
2) Name of various plants; e. g. आमलकी, हरीतकी, गुडूची, मागधी, तुलसी, इन्द्रवारुणी, ज्योतिष्मती, गोरक्षदुग्धा, अतिविषा, रक्तत्रिवृत्, दूर्वा, स्थूलमांसहरीतकी (āmalakī, harītakī, guḍūcī, māgadhī, tulasī, indravāruṇī, jyotiṣmatī, gorakṣadugdhā, ativiṣā, raktatrivṛt, dūrvā, sthūlamāṃsaharītakī).
3) Name of one of the Nāḍīs in the body; नाडीनामुदयक्रमेण जगतः पञ्चामृताकर्षणात् (nāḍīnāmudayakrameṇa jagataḥ pañcāmṛtākarṣaṇāt) Mālatīmādhava (Bombay) 5.2.
5) One of the rays of the sun; सौरीभिरिव नाडीभिरमृताख्याभिरम्मयः (saurībhiriva nāḍībhiramṛtākhyābhirammayaḥ) R.1.58.
-tam 1 (a) Immortality, imperishable state; न मृत्युरासीदमृतं न तर्हि (na mṛtyurāsīdamṛtaṃ na tarhi) Ṛgveda 1.129.2; Manusmṛti 22.85. (b) Final beatitude, absolution; तपसा किल्विषं हन्ति विद्ययामृतमश्रुते (tapasā kilviṣaṃ hanti vidyayāmṛtamaśrute) Manusmṛti 12.14; स श्रिये चामृताय च (sa śriye cāmṛtāya ca)Ak.
2) The collective body of immortals.
3) (a) The world of immortality, Paradise, Heaven; the power of eternity, immortal light, eternity.
4) Nectar of immortality, ambrosia, beverage of the gods (opp. viṣa) supposed to be churned out of the ocean; देवासुरैरमृतमम्बुनिधिर्ममन्थे (devāsurairamṛtamambunidhirmamanthe) Kirātārjunīya 5.3; विषादप्यमृतं ग्राह्यम् (viṣādapyamṛtaṃ grāhyam) Manusmṛti 2.239; विषमप्यमृतं क्वचिद्भवेदमृतं वा विषमीश्वरेच्छया (viṣamapyamṛtaṃ kvacidbhavedamṛtaṃ vā viṣamīśvarecchayā) R.8.46; oft. used in combination with words like वाच्, वचनम्, वाणी (vāc, vacanam, vāṇī) &c; कुमारजन्मामृतसंमिताक्षरम् (kumārajanmāmṛtasaṃmitākṣaram) R.3.16; आप्यायितोऽसौ वचनामृतेन (āpyāyito'sau vacanāmṛtena) Mb.; अमृतं शिशिरे वह्निरमृतं क्षीरभोजनम् (amṛtaṃ śiśire vahniramṛtaṃ kṣīrabhojanam) Pañcatantra (Bombay) 1.128 the height of pleasure or gratification.
5) The Soma juice.
6) Antidote against poison.
7) The residue or leavings of a sacrifice (yajñaśeṣa); विघसाशी भवेन्नित्यं नित्यं वाऽमृतभोजनः (vighasāśī bhavennityaṃ nityaṃ vā'mṛtabhojanaḥ) Manusmṛti 3.285.
8) Unsolicited alms, alms got without solicitation; मृतं स्याद्याचितं भैक्षम- मृतं स्यादयाचितम् (mṛtaṃ syādyācitaṃ bhaikṣama- mṛtaṃ syādayācitam) Manusmṛti 4.4-5.
9) Water; मथितामृतफेनाभमरजो- वस्त्रमुत्तमम् (mathitāmṛtaphenābhamarajo- vastramuttamam) Rām.5.18.24. अमृताध्मातजीमूत (amṛtādhmātajīmūta) Uttararāmacarita 6.21; अमृता- दुन्मथ्यमानात् (amṛtā- dunmathyamānāt) K.136; cf. also the formulas अमृतोपस्तरणमसि स्वाहा (amṛtopastaraṇamasi svāhā) and अमृतापिधानमसि स्वाहा (amṛtāpidhānamasi svāhā); Mahānār. Up.7 and 1; repeated by Brāhmaṇas at the time of sipping water before the commencement and at the end of meals.
1) A drug.
11) Clarified butter; अमृतं नाम यत् सन्तो मन्त्रजिह्वेषु जुह्वति (amṛtaṃ nāma yat santo mantrajihveṣu juhvati) Śiśupālavadha 2.17.
12) Milk; अमृतं च सुधा चैव सुधा चैवामृतं तथा (amṛtaṃ ca sudhā caiva sudhā caivāmṛtaṃ tathā) Mahābhārata (Bombay) 13.67.12.
13) Food in general.
14) Boiled rice.
15) Anything sweet, anything lovely or charming; a sweetmeat. यथामृतघटं दंशा मकरा इव चार्णवम् (yathāmṛtaghaṭaṃ daṃśā makarā iva cārṇavam) Rām.7.7.3.
2) The poison called वत्सनाभ (vatsanābha).
21) The Supreme Spirit (brahman).
22) Name of sacred place.
23) Name of particular conjunctions of Nakṣatras (lunar asterisms) with week days (vāranakṣatrayoga) or of lunar days with week days (tithi- vārayoga).
24) The number four.
25) splendour, light. [cf. Gr. ambrotos, ambrosia; L. immortalis]. cf. अमृतं वारि सुरयोर्निर्वाणे चातिसुन्दरे । अयाचिते यज्ञशेषे पुंसि धन्वन्तरेऽपि च । पीयूषे च धृते दीप्तावाचार्ये विबुधेऽपि च । हरीतक्यामाम- लक्यां गलूच्यामपि तत्स्त्रियाम् (amṛtaṃ vāri surayornirvāṇe cātisundare | ayācite yajñaśeṣe puṃsi dhanvantare'pi ca | pīyūṣe ca dhṛte dīptāvācārye vibudhe'pi ca | harītakyāmāma- lakyāṃ galūcyāmapi tatstriyām) | Nm.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Amṛta (अमृत).—name of a nāga: Mahāvyutpatti 3319.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-taṃ) 1. The food of the gods, Ambrosia or Nectar. 2. Water. 3. Butter, rice, &c. the residue of a sacrifice. 4. Oiled butter or ghee. 5. Unsolicited alms. 6. Boiled rice. 7. Food. 8. Wealth, property. 9. Gold. 10. Buttermilk. 11. Any thing sweet, a sweetmeat. 12. Milk. 13. Poison. 14. A drug or medicament. 15. Quicksilver. 16. Final emancipation. m.
(-taḥ) 1. A god, an immortal. 2. Dhanwantari, the physician of the gods. f.
(-tā) 1. Emblic myrobalan, (phyllanthus emblica.) 2. The yellow sort., (Terminalia citrina.) 3. Another plant, (Menispermum glabrum.) 4. Long pepper. 5. Holy basil, (Ocymum sanctum.) 6. Spirituous liquor. It also occurs amongst the synonyms of several plants besides those enumerated. mfn.
(-taḥ-tā-taṃ) 1. Beloved, desired. 2. Beautiful. 3. Immortal, imperishable. E. a neg. mṛṅ to die, and kta affix; what is immortal or what makes so; what supports life, &c.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Amṛta (अमृत).—[a-mṛta]. I. adj., f. tā, Immortal, [Bhagavadgītā, (ed. Schlegel.)] 14, 27. Ii. m. 1. A god. 2. The soul. Iii. n. 1. The beverage of the gods, nectar. 2. A medicine preventing old age, prolonging life, and awakening the dead, [Lassen, Anthologia Sanskritica.] 33, 20. 3. A medicament; nectar and medicament, [Śiśupālavadha] 9, 36. 4. The residue of sacrificial food, [Mānavadharmaśāstra] 3, 285. 5. Unsolicited alms, [Mānavadharmaśāstra] 4, 4.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Amṛta (अमृत).—[masculine] immortal. [masculine] a god. [neuter] immortality (also concr. = the gods); the drink of the gods, i.e. nectar; anything sweet, delightful, or wholesome, e.[grammar] water, milk, medicine, the remainder of sacrifice, alms unasked.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Amṛta (अमृत):—[=a-mṛta] [from a-mūla] mfn. (cf. [Pāṇini 6-2, 116]) not dead, [Mahābhārata]
2) [v.s. ...] immortal, [Ṛg-veda] etc.
3) [v.s. ...] imperishable, [Ṛg-veda; Vājasaneyi-saṃhitā]
4) [v.s. ...] beautiful, beloved, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) [v.s. ...] m. an immortal, a god, [Ṛg-veda] etc.
6) [v.s. ...] Name of Śiva
7) [v.s. ...] of Viṣṇu, [Mahābhārata xiii]
8) [v.s. ...] of Dhanvantari, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] the plant Phaseolus Trilobus Ait.
10) [v.s. ...] the root of a plant, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
11) Amṛtā (अमृता):—[=a-mṛtā] [from a-mṛta > a-mūla] f. a goddess, [Ṛg-veda] etc.
12) [v.s. ...] spirituous liquor, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] Emblica Officinalis, Terminalia Citrina Roxb., Cocculus Cordifolius, Piper Longum, Ocymum Sanctum
14) [v.s. ...] Name of the mother of Parikṣit, [Mahābhārata i, 3794]
15) [v.s. ...] of Dākṣāyaṇī, [Matsya-purāṇa]
16) [v.s. ...] of a sister of Amṛtodana, [Buddhist literature]
17) [v.s. ...] of a river, [Hemādri’s Caturvarga-cintāmaṇi]
18) [v.s. ...] of the first kalā of the moon, [Brahma-purāṇa]
19) Amṛta (अमृत):—[=a-mṛta] [from a-mūla] n. collective body of immortals, [Ṛg-veda]
20) [v.s. ...] n. world of immortality, heaven, eternity, [Ṛg-veda; Vājasaneyi-saṃhitā; Atharva-veda] (also āni n. [plural] [Ṛg-veda i, 72, 1 and iii, 38, 4])
21) [v.s. ...] n. immortality, [Ṛg-veda]
22) [v.s. ...] final emancipation, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
23) [v.s. ...] the nectar (conferring immortality, produced at the churning of the ocean), ambrosia, [Ṛg-veda] (or the voice compared to it, Name [Raghuvaṃśa])
24) [v.s. ...] nectar-like food
25) [v.s. ...] antidote against poison, [Suśruta]
26) [v.s. ...] Name of a medicament, [Śiśupāla-vadha ix, 36], medicament in general, [Buddhist literature]
27) [v.s. ...] the residue of a sacrifice (cf. amṛta-bhuj)
28) [v.s. ...] unsolicited alms, [Manu-smṛti iv, 4 and 5], water, [Naighaṇṭuka, commented on by Yāska]
29) [v.s. ...] milk, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] clarified butter, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] (cf. pañāmṛta), boiled rice, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
30) [v.s. ...] anything sweet, a sweetmeat, [Rāmāyaṇa vii, 7,3]
31) [v.s. ...] a pear, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
32) [v.s. ...] food, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.], property, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
33) [v.s. ...] gold, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
34) [v.s. ...] quicksilver, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
35) [v.s. ...] poison, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
36) [v.s. ...] a particular poison, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
37) [v.s. ...] a ray of light, [Raghuvaṃśa x, 59] Name of a metre, [Ṛgveda-prātiśākhya]
38) [v.s. ...] of a sacred place (in the north), [Harivaṃśa 14095], of various conjunctions of planets (supposed to confer long life), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
39) [v.s. ...] the number, ‘four’ [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
40) Āmṛta (आमृत):—[=ā-mṛta] mfn. (√mṛ), killed, struck by death (cf. an-ā.)Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Amṛta (अमृत):—[a-mṛta] (taṃ) 1. n. Ambrosia; water; milk; ghee; food; alms; wealth. (tā) f. Emblic myrobalan. a. Immortal; beloved.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Amṛta (अमृत) in the Sanskrit language is related to the Prakrit word: Amaya.
[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 dictionarySource: DDSA: A practical Hindi-English dictionary
Amṛta (अमृत) [Also spelled amrat]:—(nm) nectar; -[vāṇī] life-giving words; reviving/inspiring speech.
Kannada-English dictionarySource: Alar: Kannada-English corpus
1) [adjective] not dead; alive.
2) [adjective] not dying; not mortal; deathless; living or lasting forever.
3) [adjective] of or relating to immortality.
4) [adjective] not perishing; imperishable; indestructible.
5) [adjective] beautiful; pleasing; agreeable.
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1) [noun] a god; a deity.
2) [noun] Viṣṇu.
3) [noun] Śiva.
4) [noun] Indra, the lord of heavens.
5) [noun] the individual soul, free from attributes.
6) [noun] Prajapati; the Creator of the universe.
7) [noun] the Absolute Supreme.
8) [noun] a sage; a seer.
9) [noun] the state of the soul being freed from the cycle of birth and death and resting in eternal bliss; absolution; the final beatitude.
10) [noun] ambrosia, the food of the gods; nector of immortality.
11) [noun] a substance causing death when eaten, drunk or absorbed even in relatively small quantities; a poison.
12) [noun] a remedy to counteract a poison; an antidote.
13) [noun] name of the celestial physician, Dhanvantri.
14) [noun] the residue or leavings of a sacrifice.
15) [noun] cooked rice; food, in gen.
16) [noun] that which is very much pleasing to the senses; beauty.
17) [noun] water.
18) [noun] milk.
19) [noun] clarified butter; ghee.
20) [noun] the ocean.
21) [noun] gold.
22) [noun] quick silver; mercury.
23) [noun] a good quality; noble character.
24) [noun] unsolicited alms; alms got without solicitation.
25) [noun] the moon.
26) [noun] a bulbous plant and its root; vārāhikanda.
27) [noun] the creeper Tinosporia cordifolia (=Menispermum cordiflium, Cocculus cartifolius) of Menispermaceae family; moon creeper.
28) [noun] the plant Emblica officinalis of Euphorbiaceae family; emblic myrobalan; and its berry.
29) [noun] the plant Terminalia chebula of Combretaceae family and its nut; chebulic myrobalan.
30) [noun] a wild bean plant, Phaseolus adenanthus of Papilionaceae family.
31) [noun] the white water lily plant and its flower.
32) [noun] elephant.
33) [noun] the hair growing on the head.
34) [noun] the white colour.
35) [noun] the woman’s breast.
36) [noun] a kind sweet drink (pānaka).
37) [noun] the number four.
38) [noun] a proper, eligible, man; a man with good qualities, character.
39) [noun] name of one of the rays of the sun.
40) [noun] the first of the sixteen digits of the moon.
41) [noun] the splendour; light.
42) [noun] a stringed folk instrument played with a bow.
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 (+260): Amrita pandita, Amrita shanti, Amrita-gana, Amrita-muhurta, Amrita-padi, Amritaballi, Amritabana, Amritabandhu, Amritabdhi, Amritabhakshya, Amritabhallataki, Amritabhanu, Amritabharati, Amritabhashana, Amritabhava, Amritabhavana, Amritabhisheka, Amritabhishikta, Amritabhojana, Amritabhu.
Ends with (+166): Abhinavamrita, Aciramrita, Adharamrita, Advaitakalamrita, Advaitamrita, Aitareyajnanamrita, Anamrita, Anandamrita, Bhagavatamrita, Bhajanamrita, Bhaktamrita, Bhaktirasamrita, Bharatamrita, Bhavanamrita, Bhojaniyamrita, Brahmamrita, Brihadbhagavatamrita, Caitanyacandramrita, Caitanyacaranamrita, Caitanyacaritamrita.
Full-text (+525): Amritaharana, Amritavalli, Amritarasa, Amriteshaya, Amritasodara, Anamrita, Amritakunda, Amritamanthana, Amritadhara, Amritayoga, Amritandhas, Amritashana, Amritadidhiti, Amritatarangini, Amritaphala, Amritaja, Amritalata, Amritamshu, Tridashahara, Amritasanga.
Search found 105 books and stories containing Amrita, Amṛtā, Amṛta, Amrta, A-mrita, A-mṛta, A-mrta, A-mṛtā, Āmṛta, Ā-mṛta; (plurals include: Amritas, Amṛtās, Amṛtas, Amrtas, mritas, mṛtas, mrtas, mṛtās, Āmṛtas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Rig Veda (translation and commentary) (by H. H. Wilson)
Rig Veda 8.48.3 < [Sukta 48]
Rig Veda 1.35.6 < [Sukta 35]
Rig Veda 5.42.18 < [Sukta 42]
The Great Chariot (by Longchenpa)
Part 5 - How these are classified as the external secret mantra < [A. Resolving the view]
Part 3a.3 - The conduct accompanying that < [B. The explanation of meditation practice, together with its action of ripening and freeing]
C. The dedication of merit for the general topics < [Chapter VIII - Bodhicitta, the Mind Focused on Complete Enlightenment]
Lakulisha-Pashupata (Philosophy and Practice) (by Geetika Kaw Kher)
Sahajayana and the point of overlap < [Chapter 2 - Spread and Transition]
Pasupata History (Introduction) < [Chapter 1 - The Historical Context]
Shat-cakra-nirupana (the six bodily centres) (by Arthur Avalon)
The Gautami Mahatmya (by G. P. Bhatt)
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