Ananda, Ānanda, Ānandā, Anandā, Anamda: 56 definitions
Ananda means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi. 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.
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Shaktism (Shakta philosophy)Source: Wisdom Library: Śāktism
Ānandā (आनन्दा, “bliss, happiness”):—Name of one of the goddesses to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”), according to the Durgāpūjātattva (“The truth concerning Durgā’s ritual”). They should be worshipped with either the five upācāras or perfume and flowers.
Her mantra is as follows:
Source: Google Books: Manthanabhairavatantram
ह्रीं ओं आनन्दायै नमः
hrīṃ oṃ ānandāyai namaḥ
1) Ānanda (आनन्द) refers to “joy”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, while discussing the outer signs of initiation: “The disciple who has been pierced by the (Supreme) Principle (experiences) the five-fold state. This is, joy (ānanda), an upward movement (udbhava), a tremor (kampa), sleep (nidrā) and inebriation (ghūrṇi) as the fifth”.
2) Ānanda (आनन्द) refers to “bliss” which is associated with Oḍḍiyāna, one of the sacred seats (pīṭha), according to the Manthānabhairavatantra.—[...] The Wisdom Sūtra, which follows the Root Sūtra in chapter 26 and comments on it, explains that these five correspond to: 1) Oḍḍiyāna—Bliss (ānanda), 2) Jālandhara—Drop of Bliss (ānandabindu), 3) Pūrṇagiri—the Imperishable (akṣara), 4) Kāmarūpa—the Supreme Energy (paramā), and 5) Tisra—(pure) Energy (kalā). [...]
3) Ānanda (आनन्द) or Ānandaśakti refers to the “energy of bliss” and represents one of the five-fold energy in Kula, according to the Kularatnapañcakāvatāra verse 1.16-23ab.—Accordingly, “Will, knowledge, action and bliss (ānandaśakti—ānanda ... śaktiḥ pañcavidhā)—the fifth—is said to be Kuṇḍalī. That (reality), which has been explained in many ways, is the five-fold energy in Kula. O fair lady, know that (this) Kula teaching is internal and it pervades the entire universe along with the gods, demons and warlocks”.
4) Ānanda (आनन्द) or Ānandabheda refers to the “modality of Ānanda” and represents one of the six modalities (ṣaṭprakāra) of Kula, according to the Kularatnoddyota verse 1.30-35ab.—Accordingly, “[...] And that also, O fair lady, consisting of six authorities, is two-fold, divided into prior and subsequent. O most excellent daughter of the mountains, this Kula has six modalities, namely, Ānanda [e.g., ānanda-bheda], Āvali, Prabhu and Yogin, in due order, (along with) Atīta, and the one called Pāda. Such is the Kula tradition characterized by supreme non-duality”.Source: Shodhganga: Iconographical representations of Śiva (shaktism)
Ānanda (आनन्द) or Ānandatantra refers to one of the twenty-three Vāmatantras, belonging to the Śāktāgama (or Śāktatantra) division of the Āgama tradition. The Śāktāgamas represent the wisdom imparted by Devī to Īśvara and convey the idea that the worship of Śakti is the means to attain liberation. According to the Pratiṣṭhālakṣaṇasamuccaya of Vairocana, the Śāktatantras are divided into to four parts, the Ānanda-tantra belonging to the Vāma class.
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.
Purana and Itihasa (epic history)Source: archive.org: Puranic Encyclopedia
1) Ānanda (आनन्द).—A forest on the top of the mountain Mahāmeru. It was inhabited by celestial damsels, devas, gandharvas and Maharṣis. (Chapter 93, Bhūmi Khaṇḍa, Padma Purāṇa).
2) Ānanda (आनन्द).—(CĀKṢUṢA). Son of Maharṣi Anamitra. It was he who was born as Cākṣuṣa, the sixth Manu. There is a story behind his birth. One day, while his mother was keeping him in her lap and caressing him the baby laughed and questioned "Oh mother why are you caressing me, but look at those two cats. They consider me as their food". After some time one of the cats took the child away and put it in the cradle of the child of King Vikrānta. Vikrānta took the child as his for granted and reared him. At the time of Upanayana the King asked the boy to prostrate before his mother at which the boy exclaimed "Oh King, I am not your son. Your son is at some other place. By births and rebirths all of us have many mothers and so it is better to be above rebirths". After having said so much Ānanda went to the forest and started doing penance. Brahmā appeared before him and blessing him said that he would become the sixth Manu and lead the world to righteousness. By the blessing of Brahmā Ānanda was reborn as Cākṣuṣamanu. (See under Cākṣuṣa). (Mārkaṇḍeya Purāṇa).Source: archive.org: Shiva Purana - English Translation
Ānanda (आनन्द) refers to one who the “mystic bliss” that Śiva experienced while he was “engaged in Yoga” (yogalagna), according to the Śivapurāṇa 2.2.16. Accordingly as Brahmā narrated to Nārada:—“[...] On hearing these words of mine—of Brahmā—in the presence of Viṣṇu, Śiva, the lord of worlds spoke to me with his face beaming with a smile: [...] Even as I am engaged in Yoga, I experience the mystic bliss [viz., ānanda]. Only a man devoid of perfect knowledge will make much of marriage and desire it. Actually it is a great bondage. Hence I am not interested in it. This is truth. I am telling you the truth”.Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Ānanda (आनन्द).——(c)—a kingdom adjoining the Dundubhi hill in Plakṣadvīpa.*
- * Brahmāṇḍa-purāṇa II. 14. 39; 17. 16.
1b) A Satya god.*
- * Brahmāṇḍa-purāṇa II. 36. 35.
1c) The Lord of first kalpa consisting 100 lakhs of years by name Bhāva; this is the place of Brahmā.*
- * Vāyu-purāṇa 21. 28.
1d) A son of Medhātithi; a varṣa after his name, in Plakṣadvīpa.*
- * Vāyu-purāṇa 33. 32; Viṣṇu-purāṇa II. 4. 4 and 5.
1e) A varṣa centering round the Dundubhi hill of Plakṣa.*
- * Vāyu-purāṇa 49. 14.
Ānanda (आनन्द) is a name mentioned in the Mahābhārata (cf. IX.44.60) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Ānanda) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
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: Śaivism
Ānanda (आनन्द) is the tradition (ovallī) founded by Olinātha, who was one of the twelve princes born to Kuṃkumā, consort to Mīnanātha, who is the incarnation of Siddhanātha in the fourth yuga, belonging to the Pūrvāmnāya (‘eastern doctrine’) tradition of Kula Śaivism, according to the Ciñcinīmatasārasamuccaya. Siddhanātha incarnates as a Kaula master in each of the four yugas. Olinātha was one of the six princes having the authority to teach.Source: Shodhganga: Iconographical representations of Śiva
Ānanda (आनन्द) or Ānandāgama refers to one of upāgamas (supplementary scriptures) of the Dīptāgama 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., Ānanda Āgama) is to explain more elaborately than that of mūlāgamas (e.g., Dīpta-āgama) and to include any new idea if not dealt in mūlāgamas.Source: Brill: Śaivism and the Tantric Traditions (philosophy)
Ānanda (आनन्द) refers to “bliss”, according to the Īśvarapratyabhijñāvivṛtivimarśinī 2.132.—Accordingly, “[The passage] ‘inasmuch as they are [somehow] manifest in the concept [representing them’ means the following]. [...] And ‘liberation,’ [apprehended] as consisting of an absolute fullness the essence of which is nothing but the plenitude of a bliss (ānanda) that is not brought about [because in fact it is] innate (sahaja), [...]—[all these] must belong to the realm of phenomena; otherwise such [things] as the fact that [they] can be desired, the search for the realization of this [desire], their determination [as having] this [particular] form and place, the practice in accordance with [this determination], etc., would [all] be impossible”.Source: Brill: Śaivism and the Tantric Traditions
Ānanda (आनन्द) refers to “bliss” representing one of the the Five Mystic States, according to the Īśvarapratyabhijñāvimarśinī (KSTS vol. 65, 330).—Accordingly, “[...] Thus, due to practicing [this insight], the qualities of His consciousness, which are aspects of Śakti, fully penetrate [those various levels], causing the [various] powers to arise. But even without practice, in the [rare] case of an instantaneous immersion into That, one obtains the state of liberation-in-life through the process of the direct experience of [the Five Mystic States]: Bliss (ānanda), Ascent, Trembling, Sleep, and ‘Whirling,’ which means Pervasion”.
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: Wisdom Library: Nāṭya-śāstra
Ānanda (आनन्द, “joy”) refers to ‘joy’ in the attainment of the desired object. Ānanda represents one of the fourteen nirvahaṇasandhi, according to the Nāṭyaśāstra chapter 21. Nirvahaṇasandhi refers to the “segments (sandhi) of the concluding part (nirvahaṇa)” and represents one of the five segments of the plot (itivṛtta or vastu) of a dramatic composition (nāṭaka).Source: archive.org: Natya Shastra
Ānanda (आनन्द).—One of the fourteen elements of the ‘concluding segment’ (nirvahaṇasandhi);—(Description:) Attaining objects of one’s desire is called Joy (ānanda).
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., 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) and poetic works (kavya).
Jyotisha (astronomy and astrology)Source: Wisdom Library: Brihat Samhita by Varahamihira
Ānanda (आनन्द) refers to the forty-eighth of the sixty-year cycle of Jupiter, according to the Bṛhatsaṃhitā (chapter 8), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The first year of the next yuga sacred to Indrāgni is known as Paridhāvi; the remaining years are—Pramādin, Ānanda, Rākṣasa and Anala. In the year Paridhāvi the Madhyadeśa will suffer and the ruling princes will perish, there will be slight rain and fear from fire; in the year Pramādi mankind will be disposed to be inactive; villagers will be at strife; red flowers and red seed will be destroyed. In the next year mankind will be happy. In the years Rākṣasa and Anala there will be deaths and decay in the land; in Rākṣasa again the summer crops will thrive and in Anala there will be fear from fire and much suffering in the land”.Source: The effect of Samvatsaras: Satvargas
Ānanda (आनन्द) refers to the forty-eighth saṃvatsara (“jovian year)” in Vedic astrology.—The native who is born in the ‘samvatsara’ of ‘ananda’ has a number of wives, is skilful, excessively adroit, is always endowed with the happiness of having a son, is learned, has sense of gratitude or thankfulness, is courteous and liberal or bountiful.
According with Jataka Parijata, the person born in the year ananda (2034-2035 AD) will be of a joyous temperament, will be devoted to the study of traditional doctrines and sacred scriptures and will be acquainted with the real nature of all things.Source: academia.edu: Tithikarmaguṇa in Gārgīyajyotiṣa
Ānandā (आनन्दा) or Ānandatithi is the name of the eleventh of fifteen tithis (cycle of time) according to the Gārgīyajyotiṣa while the Śārdūlakarṇāvadāna considers Mānyā as the eleventh. The associated deity for Ānandā or Mānyā according to the Bṛhatsaṃhitā is Īśa. A tithi was defined as one thirtieth of a synodic month (c. 29.5 days), resulting in an average tithi being slightly less than a day.
Accordingly, “(31) The eleventh tithi is said to be Sunandā. One should make firm acts, kitchen, houses, towns, villages, sacrifices and assembly halls for Brahmins. (32) One should choose the best among women and servants. One should not hide money. Śiva (enemy of Kāma) is the deity”.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Kavya (poetry)Source: Wisdom Library: Kathāsaritsāgara
Ānanda (आनन्द) is the name of a physician that was ordered by queen Tārādattā to examine her daughter Kaliṅgasenā, as mentioned in the Kathāsaritsāgara, chapter 29. Accordingly, “a physician named Ānanda, having examined the child [Kaliṅgasenā], told her mother [Tārādattā] that there was nothing the matter with her. He [Ānanda] said: ‘She has lost her appetite through delight at something, not from disease; for her countenance, which appears to be laughing, with eyes wide open, indicates this’.”
The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Ānanda, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.Source: Shodhganga: The Kavyamimamsa of Rajasekhara
Ānanda (आनन्द) is the name of an important person (viz., an Ācārya or Kavi) mentioned in Rājaśekhara’s 10th-century Kāvyamīmāṃsā.—Ānadavardhana was the follower of Kāśmīra Śaiva sects. He also the court poet of king of Kāśmīra, Avantivarmā, which is indicated by Kalhaṇa in his work Rājataraṅginī.
Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
Pancaratra (worship of Nārāyaṇa)Source: Shodhganga: Iconographical representations of Śiva (pancaratra)
Ānanda (आनन्द) or Ānandasaṃhitā is the name of a Vaiṣṇava Āgama scripture, classified as a rājasa type of the Muniprokta group of Pāñcarātra Āgamas. The vaiṣṇavāgamas represent one of the three classes of āgamas (traditionally communicated wisdom).—Texts of the Pāñcara Āgamas are divided in to two sects. It is believed that Lord Vāsudeva revealed the first group of texts which are called Divya and the next group is called Muniprokta which are further divided in to three viz. a. Sāttvika. b. Rājasa (e.g., Ānanda-saṃhitā). c. Tāmasa.
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.
Vaishnavism (Vaishava dharma)Source: Pure Bhakti: Bhagavad-gita (4th edition)
Ānanda (आनन्द) refers to “transcendental bliss (See hlādinī-śakti)”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).Source: Pure Bhakti: Bhajana-rahasya - 2nd Edition
Ānanda (आनन्द) refers to:—Spiritual bliss, ecstasy, joy or happiness. (cf. Glossary page from Bhajana-Rahasya).Source: Pure Bhakti: Arcana-dipika - 3rd Edition
Ānanda (आनन्द) is the forty-eighth of sixty years (saṃvatsara) in the Vedic lunar calendar according to the Arcana-dīpikā by Vāmana Mahārāja (cf. Appendix).—Accordingl, There are sixty different names for each year in the Vedic lunar calendar, which begins on the new moon day (Amāvasyā) after the appearance day of Śrī Caitanya Mahāprabhu (Gaura-pūrṇimā), in February or March. The Vedic year [viz., Ānanda], therefore, does not correspond exactly with the Christian solar calendar year.
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’).
Yoga (school of philosophy)Source: Brill: Śaivism and the Tantric Traditions (yoga)
Ānanda (आनन्द) refers to the “four bodily blisses”, according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “The [four] bodily blisses (ānanda) whose last is [the bliss of] cessation all arise from bindu, just as moonlight arises from the moon”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: Wisdom Library: Tibetan Buddhism
Ānanda (आनन्द) is the name of a Śrāvaka mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa: one of the largest Kriyā Tantras devoted to Mañjuśrī (the Bodhisattva of wisdom) representing an encyclopedia of knowledge primarily concerned with ritualistic elements in Buddhism. The teachings in this text originate from Mañjuśrī and were taught to and by Buddha Śākyamuni in the presence of a large audience (including Ānanda).Source: Google Books: The Inner Kalacakratantra: A Buddhist Tantric View of the Individual
The Four Types of Bliss (ānanda) are part of the Sixteen Aspects (ṣoḍaśākārā) of Gnosis (jñāna) in terms of conventional reality.
- the bliss of the mind (cittānanda),
- the bliss of the body (kāyānanda),
- the bliss of speech (vāg-ānanda),
- the bliss of gnosis (jāñānanda).
Ānanda (आनन्द) is the (Mortal) Bodhisattva associated with by Buddha Śākyasiṃha: one of the seven mortal Buddhas (mānuṣī) whose names appear last in the list of thirty-two Buddhas in Mahāyāna Buddhism.—The last seven Tathāgatas are well-known, and are designated by the Mahāyānist as Mānuṣī or “Mortal Buddhas”. When represented, the last seven Mortal Buddhas appear all alike; they are of one colour and one form, usually sitting cross-legged,with the right hand disposed in the Bhūmisparśa-mudrā (earth-touching attitute), which is the mudrā peculiar to Akṣobhya. [...] In paintings, the Mortal Buddhas [viz., Śākyasiṃha and Ānanda] have usually a yellow or golden complexion. [...] Sometimes they are represented as standing, in which case the appear under a distinguishing Bodhi Tree and with a distinguishing mudrā.
Ānanda is brought into existence by the (Mortal) Buddha Śākyasiṃha with his (Mortal) Buddhaśakti named Yaśodharā.Source: OSU Press: Cakrasamvara Samadhi
Ānanda (आनन्द, “bliss”) refers to one of the four faces of Cakrasaṃvara, according to the Saṃvaramaṇḍala of Abhayākaragupta’s Niṣpannayogāvalī, p. 45 and n. 145; (Cf. Cakrasaṃvaratantra, Gray, David B., 2007).—Accordingly, [while describing the iconography of Cakrasaṃvara]: “In the Saṃvara Maṇḍala atop Mount Sumera within a vajra-canopy (vajrapañjara) there is a variegated lotus, on top of that a palace, in the middle of which is the Blessed Lord, standing in ālīḍhāsana, "archer's pose", on Bhairava and Kālirātrī, lying upon a solar-disc, atop the pericarp of the lotus, dark-blue with four faces [e.g., ānanda, "bliss"], which starting in the front (and going counter-clockwise) are dark-blue, green, red and yellow, each with trinetra, "three eyes", [...]”
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.
Theravada (major branch of Buddhism)Source: Pali Kanon: Pali Proper Names
1. Ananda - One of the principal disciples of the Buddha. He was a first cousin of the Buddha and was deeply attached to him.
He came to earth from Tusita and was born on the same day as the Bodhisatta, his father being Amitodana the Sakiyan, brother of Suddhodana. Mahanama and Anuruddha were therefore his brothers (or probably step brothers). According to the Mtu.iii.176, Ananda was the son of Suklodana and the brother of Devadatta and Upadhana. His mother was Mrgi.
Ananda entered the Order in the second year of the Buddhas ministry, together with other Sakiyan princes, such as Bhaddiya, Anuruddha, Bhagu, Kimbila and Devadatta, and was ordained by the Buddha himself (Vin.ii.182), his upajjhaya being Belatthasisa (ThagA.i.68; also DA.ii.418ff.; Vin.i.202; iv. 86). Soon after, he heard a discourse by Punna Mantaniputta and became a Sotapanna. In S.iii.105 Ananda acknowledges his indebtedness to Punna and gives an account of Punnas sermon to him.
During the first twenty years after the Enlightenment, the Buddha did not have the same personal attendants all the time. From time to time various monks looked after him, among them being Nagasamala, Nagita, Upavana, Sunakkhatta, the novice Cunda, Sagata, Radha and Meghiya. We are told that the Buddha was not particularly pleased with any of them. At the end of twenty years, at an assembly of the monks, the Buddha declared that he was advanced in years and desired to have somebody as his permanent body servant, one who would respect his wishes in every way. The Buddha says that sometimes his attendants would not obey him, and on certain occasions had dropped his bowl and robe and gone away, leaving him.
All the great disciples offered their services, but were rejected by the Buddha. Ananda alone was left; he sat in silence. When asked why he did not offer himself, his reply was that the Buddha knew best whom to choose. When the Buddha signified that he desired to have Ananda, the latter agreed to accept the post on certain conditions. The Buddha was never to give him any choice food or garment (*) gotten by him, nor appoint for him a separate fragrant cell (residence), nor include him in the invitations accepted by the Buddha. For, he said, if the Buddha did any of these things, some would say that Anandas services to the Buddha were done in order to get clothes, good fare and lodging and be included in the invitations. Further he was to be allowed to accept invitations on behalf of the Buddha; to bring to the Buddha those who came to see him from afar; to place before the Buddha all his perplexities, and the Buddha was to repeat to him any doctrine taught in his absence. If these concessions were not granted, he said, some would ask where was the advantage of such service.
-- or --
One of the five daughters of the chief
queen of the king of the third Okkaka dynasty (DA.i. Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Mahayana (major branch of Buddhism)Source: Wisdom Library: Maha Prajnaparamita Sastra
1) Ānanda (आनन्द) is the name of a śaikṣa (aspirant) who is mentioned as being present amongst the assembly when the Buddha went dwelling at Rājagṛha according to the 2nd century Mahāprajñāpāramitāśāstra (chapter VI). Accordingly, “the venerable Ānanda is the third patriarch (ācārya), head of the great assembly; for numberless kalpas he planted the seeds of nirvāṇa; he always stays near the Buddha; he is the keeper of the baskets of the Dharma (dharmapiṭakadhara)”.
Note: Before his death, Śākyamuni entrusted Kāśyapa to watch over his doctrine; later, Kāśyapa transmitted the Dharma to Ānanda. According to the Aṅguttara I, and the stories of the first Council, Ānanda became the foremost of those who have heard much. The depository of the holy words, Ānanda received and retains the totality of the sūtras; according to the Theragathā, v. 1024, he had learned 82,000 dhammas from the Buddha and 2,000 from his colleagues.
Ānanda is mentioned as the “assistant” (upasthāyaka) of Buddha Śākyamuni, according to the Mahāvadānasūtra. Each Buddha had his assistant (upasthāyaka), a monk specially attached to his person, entrusted with fanning him, carrying his robe and bowl for alms-round, introducing visitors. The Sanskrit Mahāvadānasūtra has drawn up a list of the assistants who served the last seven Buddhas: Aśoka for Vipaśyin, Kṣemakāra for Śikhin, Upaśanta for Viśvabhuj, Bhadrika for Krakasunda (or Krakucchanda), Svastika for Kanakamuni, Sarvamitra for Kāśyapa, and finally Ānanda for Śākyamuni.
Ānanda (आनन्द) is also mentioned as a disciple of the Buddha, according to the Vinayamātṛkā of the Haimavatas.—The Vinayamātṛkā of the Haimavatas knows of eight disciples who, “fan in hand, fanned the Buddha”. These were [viz., Cunda].
2) Ānanda (आनन्द) is one of the two sons of Droṇadana, son of Siṃhahanu: an ancient king of the solar clan (āditagotra or sūryavaṃśa) according to Mahāprajñāpāramitāśāstra (chapter VI). Accordingly, “King Droṇodana had two sons: 1) T’i p’o ta to (Devadatta), 2) A nan (Ānanda)”.
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.
General definition (in Buddhism)Source: Google Books: Buddhist Tantra: A Philosophical Reflection and Religious Investigation
According Śekoddesa-ṭīkā there are four kinds of bliss, i.e.
- and Sahajānanda.
The firsty state of Ānanda is the bliss when the Bodhicitta is in the Nirmankāya, second state of Paramānanda is when Bodhicitta is inthe Dharmacakra, third state of bliss (Viramānanda) is when Bodhicitta is in the Sambhogacakra and Sahajānanda is in the state when Bodhicitta is in the Mahāsukha-kāya. A Vajra-tantra says that Ānanda means ordinary pleasure, Paramānanda is more intense, Viramānanda refers to detachment from the transient pleasure and Sahajānanda is a state of Mahāsukha.
Corresponsing to the four stages of Ānanda there is the four states of mind,
- Jāgrat (wakefulness),
- Svapna (dream),
- Suṣupti (deep-sleep)
- and Turīya (samādhi).
Again it refers to four kinds of elements, i.e.
- Kāya (body),
- Vāk (speech),
- Citta (mind)
- and Jñāna (knowledge).
Ananda was one of many principal disciples and a devout attendant of the Buddha. Amongst the Buddhas many disciples, Ananda had the most retentive memory and most of the suttas in the Sutta Pitaka are attributed to his recollection of the Buddhas teachings during the First Buddhist Council. For that, he was known as the Guardian of the Dharma.
According to the Buddha every Buddha in the past and to come will have two chief disciples and one attendant during his ministry. In the case of Gautama Buddha the pair of disciples were Sariputta and Mahamoggallana and the attendant Ananda.
The word Ananda means bliss in Pali, Sanskrit as well as other Indian languages. It is a popular Buddhist and Hindu name.
In the Kannakatthala Sutta (MN 90), Ananda is identified with the meaning of his name:
Then King Pasenadi Kosala said to the Blessed One, "Lord, what is the name of this monk?"
"His name is Ananda, great king."
"What a joy he is! What a true joy!..."
Ananda was the first cousin of the Buddha by their fathers, and was devoted to him. In the twentieth year of the Buddhas ministry, he became the Buddhas personal attendant, accompanying him on most of his wanderings and taking the part of interlocutor in many of the recorded dialogues. He is the subject of a special panegyric delivered by the Buddha just before the Buddhas Parinibbana (the Mahaparinibbana Sutta (DN 16)); it is a panegyric for a man who is kindly, unselfish, popular, and thoughtful toward others.Source: Buddhism Tourism: Glossary of Buddhist Terms
Ananda was one of the principle disciples of the Buddha and was with Him during last 25 years of His life. He is known for establishing the order of nuns. He was also picked up at the First Councli, by President Kasyapa, to recite all the sermons preached by the Buddha.Source: academia.edu: The Chronological History of Buddhism
Madhyandina and Ananda II: The Buddhist Monks (1480-1400 BCE).—Gilgit Manuscript Vinayavastu part 1 (Bhaishajyavastu) mentions that Mahayana Buddhist monks Madhyandina and Ananda II lived 100 years after the nirvana of Nagarjuna Vajrapani.
General definition (in Jainism)Source: Wisdom Library: Jainism
Ānanda (आनन्द) is the name of the sixth Baladeva according to Śvetāmbara sources, while the Digambara has Nandī as the sixth Baladeva. Jain legends describe nine such Baladevas (“gentle heroes”) usually appearing together with their “violent” twin-brothers known as the Vāsudevas. The legends of these twin-heroes usually involve their antagonistic counterpart known as the Prativāsudevas (anti-heroes).
The mother of Ānanda is known by the name Vaijayantī according to the Samavāyāṅga-sūtra, and their stories are related in texts such as the Triṣaṣṭiśalākāpuruṣacarita (“the lives of the sixty-three illustrious persons”), a twelfth-century Śvetāmbara work by Hemacandra.
The nine Baladevas (such as Ānanda) are also known as Balabhadra and are further described in various Jain sources, such as the Bhagavatīsūtra and Jambūdvīpaprajñapti in Śvetāmbara, or the Tiloyapaṇṇatti and Ādipurāṇa in the Digambara tradition. The appearance of a Baladeva is described as follows: their body is of a white complexion, they wear a blue-black robe, and the mark of the palm-tree (tāla) is seen on their banners.Source: archive.org: Trisastisalakapurusacaritra
1) Anandā (अनन्दा) refers to one of the eight Dikkumārīs living on the eastern Rucaka mountains (in the Rucakadvīpa continent), 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.
Accordingly, “[...] Eight Dikkumārīs [viz., Anandā], living on the eastern Rucaka Mountains, came in chariots rivaling the mind (in speed) as it were. After bowing to the Master and to Marudevā and announcing themselves as before, singing auspicious songs, they stood in front, holding mirrors. [...].”.
Note: In the continent Rucakadvīpa is a circular mountain-ranges Rucaka. On this in the four directions are 4 temples, and on both sides of each temple are 4 mountain peaks, making 8 peaks in each direction. Each peak is inhabited by a Dikkumārī [viz., Anandā].—(cf. ‘Die Kosmographie der Inder’ pp. 257f).
2) Ānanda (आनन्द), the son of Vaijayantī, is one of the nine white Baladevas, according to chapter 1.6. Accordingly: “[...] There will be nine white Baladevas, their (half-)brothers, sons of co-wives. [...] The sixth Bala will be Ānanda, the son of Vaijayantī, living for eighty-five thousand years”.Source: The University of Sydney: A study of the Twelve Reflections
Ānanda (आनन्द) refers to “bliss”, according to the Yaśastilaka Campū verse 2.215-216.—Accordingly, “The Self is by nature deathless and without any beginning, endowed with bliss (sa-ānanda) and infinite power, and luminous and pure. The powerful flames of sinful Karma heat it, like mercury, after lodging it in the body. Under the intoxicating power of Karma, even a man of superior merit goes reeling down to unhappy births. Se [sic] let the wise, who know the cardinal difference between the body and the Self, strive for the bliss that is free from rebirth”.Source: academia.edu: Tessitori Collection I
Ānanda (आनन्द) or Ānandakathā refers to one of the 157 stories embedded in the Kathāmahodadhi by Somacandra (narrating stories from Jain literature, based on the Karpūraprakara), which is included in the collection of manuscripts at the ‘Vincenzo Joppi’ library, collected by Luigi Pio Tessitori during his visit to Rajasthan between 1914 and 1919.—The Kathāmahodadhi represents a repository of 157 stories [e.g., Ānanda-kathā] written in prose Sanskrit, although each of them is preceded by a verse. Together, they stage a large number of Jain characters (including early teachers). [...]
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
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
ānanda : (m.) joy; pleasure.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Ānanda, (Vedic ānanda, fr. ā + nand, cp. BSk. ānandī joy Divy 37) joy, pleasure, bliss, delight D.I, 3; Sn.679, 687; J.I, 207 (°maccha Leviathan); VI, 589 (°bheri festive drum); DA.I, 53 (= pītiyā etaṃ adhivacanaṃ). (Page 100)
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
ānanda (आनंद).—m (S) Joy, happiness, pleasure, gratification. Five characters or departments of ā0 are treated in five sections of pañcadaśīgrantha, named ātmānanda, brahmānanda, viṣayānanda, vidyānanda, yōgānanda. See in order. 2 An order among Gosavis and Sanyasis.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
ānanda (आनंद).—m Happiness, joy. An order among religious mendicants or saṃ- nyāsī. ānandīṃ ānanda Joy upon joy; ex- ceeding joy. ānandaṇē v i Be glad; rejoice.
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
Ananda (अनन्द).—a. [na nandayati; nand-ṇic ac] Joyless, cheerless
-ndaḥ Name of a purgatory.
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1) Happiness, joy, delight, pleasure; आनन्दं ब्रह्मणो विद्वान्न बिभेति कदाचन (ānandaṃ brahmaṇo vidvānna bibheti kadācana) T. Up. supreme bliss of felicity; आनन्द एवास्य विज्ञानमात्मानन्दात्मनो हैवं सर्वे देवाः (ānanda evāsya vijñānamātmānandātmano haivaṃ sarve devāḥ) Śat. Br.
2) God, Supreme Spirit (brahman) (said to be n. also in this sense; cf. vijñānamānandaṃ brahma Bṛ. Up.3.9.28.).
3) Name of the forty-eighth year of the cycle of Jupiter.
4) Name of Śiva.
5) Name of Viṣṇu.
6) Name of Balarāma (according to Jaina doctrines).
7) Name of a cousin and follower and favourite disciple of Buddha Śākyamuni, compiler of the Sūtras.
8) A variety of the Daṇḍaka metre.
-dā, -dī Name of two plants (Mar. bhāṅga, rānamogarī).
-dam 1 Wine, liquor.
2) A kind of house.
Derivable forms: ānandaḥ (आनन्दः).Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Ānanda (आनन्द).—(= Pali id.), (1) name of a well-known disciple of the Buddha, a Śākyan: son of Śuklodana Mahāvastu iii.176.14, and of Mṛgī Mahāvastu ii.157.9; iii.176.15; called servant (upasthā- yaka) of Buddha Divyāvadāna 90.7—8; 396.15—18; 612.1—2; called Ānanda-sthavira Mahāvastu ii.114.9, Ānanda-bhadra Saddharmapuṇḍarīka 217.8; 218.12; in Mahāvastu iii.47.10 ff. story of how his followers among the monks proved imperfect, and how he was rebuked and instructed by Mahākāśyapa; called a śaikṣa Saddharmapuṇḍarīka 2.8; a few (out of many) other occurrences are Mahāvastu i.77.16; iii.225.10 ff.; Saddharmapuṇḍarīka 215.1; 216.3; 221.3; Divyāvadāna 20.6; 56.2; 69.9; 72.17; 76.10 (= 465.11); 91.21; Lalitavistara 2.4; 60.12; 73.2; 87.3; 443.7; Suvarṇabhāsottamasūtra 202.5, 6; Sukhāvatīvyūha 2.11; 92.7; Karmavibhaṅga (and Karmavibhaṅgopadeśa) 155.2; Bhikṣuṇī-karmavācanā 3b.2; (2) name of a Śākyan youth (perhaps = prec.?): Lalitavistara 152.12; 153.21; (3) name of a cakravarti-rājan (listed among other names ordinarily applied to disciples of Buddha): Mahāvyutpatti 3609; (4) name of a devaputra: Lalitavistara 6.12 (but omitted in some mss. and probably not original); (5) name of a yakṣa: Mahā-Māyūrī 18; (6) name of a king (probably not = 3): Mūla-Sarvāstivāda-Vinaya i.114.7.
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Ānandā (आनन्दा).—app. hem (or fringe?), around a cushioned seat, compare ānanda-paṭṭika: Mūla-Sarvāstivāda-Vinaya iv.75.10.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-ndaḥ) 1. Happiness, joy. 2. Balarama according to the Jaina system of many Krishnas and many Balaramas. n.
(-ndaṃ) God, Supreme spirit, according to the Vedanta. f. (-ndī) A plant, vulgarly A'kanpata. E. āṅ before nadi to be or make happy, ghaña aff.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Ānanda (आनन्द).—[ā-nand + a], m. 1. Joy, [Rāmāyaṇa] 1, 1, 17. 2. Sensual pleasure, [Vedāntasāra, (in my Chrestomathy.)] in
Ananda (अनन्द).—[masculine] [plural] [Name] of a cert. world.
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Ānanda (आनन्द).—[masculine] ([neuter]) joy, pleasure, bliss.Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Ānanda (आनन्द) as mentioned in Aufrecht’s Catalogus Catalogorum:—younger brother of Iṣṭarāma and Bilhaṇa (q.v.).
2) Ānanda (आनन्द):—a naiyāyika, contemporary of Maṅkha. Śrīkaṇṭhacarita 25, 84.
3) Ānanda (आनन्द):—a vaidya, son of the poet Śambhu, contemporary of Maṅkha. Śrīkaṇṭhacarita 25, 97.
4) Ānanda (आनन्द):—poet. See Thoānanda.
5) Ānanda (आनन्द):—a poet. Padyāvalī. Mentioned in Liṅgaviśeṣavidhi Oxf. 167^a.
Ānanda has the following synonyms: Ānandācārya, .
6) Ānanda (आनन्द):—Ānandakāvya. Report. Vii.
7) Ānanda (आनन्द):—Kārakānanda [grammatical] L. 2414.
8) Ānanda (आनन्द):—Dharmasampradāyadīpikā [dharma] Report. Xxiii.
9) Ānanda (आनन्द):—Bhagavadgītāṭīkā Svātmānandavivardhinī. Bp. 271.
10) Ānanda (आनन्द):—Mādhavānalakāmakandalākathā.
Ānanda has the following synonyms: Ānandadhara.
11) Ānanda (आनन्द):—Rāmārcanacandrikā. K. 192.
12) Ānanda (आनन्द):—Saṃnyāsapaddhati śr. Ben. 11. Bhk. 24 (by Ānandāśrama).
13) Ānanda (आनन्द):—pupil of Vidyadhara: Mādhavānalanāṭaka.
Ānanda has the following synonyms: Ānandadhara.
14) Ānanda (आनन्द):—Rāmārcanacandrikā. See Ānandavana.
15) Ānanda (आनन्द):—son of Prabhākara, of the Daśaputra family: Āhnika.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Ananda (अनन्द):—[=a-nanda] mfn. joyless, cheerless
2) [v.s. ...] m. [plural] Name of a purgatory, [Upaniṣad]
3) Ānanda (आनन्द):—[=ā-nanda] [from ā-nand] m. happiness, joy, enjoyment, sensual pleasure, [Ṛg-veda; Atharva-veda; Vājasaneyi-saṃhitā; Rāmāyaṇa; Raghuvaṃśa] etc.
4) [v.s. ...] mn. ‘pure happiness’, one of the three attributes of Ātman or Brahman in the Vedānta philosophy, [Vedāntasāra] etc.
5) [v.s. ...] m. (in [dramatic language]) the thing wished for, the end of the drama (e.g. the Vith Act in the [Veṇīs.]), [Sāhitya-darpaṇa 399]
6) [v.s. ...] a kind of flute
7) [v.s. ...] the sixteenth Muhūrta
8) [v.s. ...] Name of Śiva
9) [v.s. ...] of a Lokeśvara ([Buddhist literature])
10) [v.s. ...] of a Bala ([Jaina literature]), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
11) [v.s. ...] of several men
12) [from ā-nanda > ā-nand] (also) Name of one of the chief disciples of Gautama Buddha, [Monier-Williams’ Buddhism 47 ]etc.
13) [v.s. ...] Name of various authors etc., [Catalogue(s)]
14) [v.s. ...] [from ā-nand] of a country
15) [v.s. ...] mn. Name of the forty-eighth year of the cycle of Jupiter
16) Ānandā (आनन्दा):—[=ā-nandā] [from ā-nanda > ā-nand] (ā and ī) f., Name of two plants, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
17) [=ā-nandā] [from ā-nanda > ā-nand] f. Name of Gaurī, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) Ānanda (आनन्द):—[=ā-nanda] [from ā-nand] n. a kind of house
19) [v.s. ...] (often at the beginning and end of proper names.)Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Ananda (अनन्द):—[bahuvrihi compound] m. pl.
(-ndāḥ) (In the Upanishads) the name of a world where those are doomed to reside after their death, who have not acquired spiritual knowledge or who have made to a priest a sacrificial gift of an old or defective cow &c. E. a priv. and nanda; literally: ‘having or giving no pleasure or joy’.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Ānanda (आनन्द):—[ā-nanda] (ndaḥ) 1. m. Happiness, joy. n. ndaṃ God. f. ndī A plant.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
[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.
Prakrit-English dictionarySource: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary
1) Āṇaṃda (आणंद) in the Prakrit language is related to the Sanskrit word: Ānand.
2) Āṇaṃda (आणंद) also relates to the Sanskrit word: Ānanda.
3) Āṇaṃda (आणंद) also relates to the Sanskrit word: Ānanda.
4) Āṇaṃda (आणंद) also relates to the Sanskrit word: Ānanda.
5) Āṇaṃdā (आणंदा) also relates to the Sanskrit word: Ānandā.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionarySource: Alar: Kannada-English corpus
Anaṃda (ಅನಂದ):—[adjective] not beautiful; ugly.
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1) [noun] great joy or pleasure; delight; happiness.
2) [noun] everlasting happiness; happiness of the highest kind; perfect blessedness; beatitude.
3) [noun] (vīr.) one of the six kinds of devotion.
4) [noun] name of a year in the Hindu cycle of sixty years.
5) [noun] 5) (phil.) the ultimate reality in the Advaita system of Indian philosophy.
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 (+216): Anamdabhakti, Anamdabheri, Anamdadayaka, Anamdagara, Anamdagolisu, Anamdalila, Anamdamani, Anamdamarga, Anamdamargi, Anamdambadu, Anamdamberu, Anamdamgidu, Anamdamukhi, Anamdanataka, Anamdanatani, Anamdanritya, Anamdapadu, Anamdashrujala, Anamdasvarupa, Anamdatumdila.
Ends with (+239): Abhayananda, Acintyavidhananda, Acyutakrishnananda, Acyutananda, Advaitananda, Advayananda, Adyananda, Ajnananda, Akhandananda, Alakananda, Amalananda, Amamdanamda, Amritananda, Analananda, Ananamda, Anantananda, Anubhavananda, Aparananda, Atmananda, Atyananda.
Full-text (+1057): Anandaprabhava, Anandapata, Anandamaya, Anandada, Anandadatta, Anandabhairava, Anandakavya, Anandajnanagiri, Anandashru, Anandabhairavi, Anandavana, Anandagiri, Anandamaya-kosha, Advayananda, Anandatirtha, Bhringananda, Sparshananda, Anandacidghana, Anandavardhana, Cidanandamaya.
Search found 219 books and stories containing Ananda, Ānanda, Ānandā, Ā-nanda, A-nanda, Anandā, Ā-nandā, Anamda, Āṇaṃda, Āṇanda, Āṇaṃdā, Āṇandā, Anaṃda, Ānaṃda; (plurals include: Anandas, Ānandas, Ānandās, nandas, Anandās, nandās, Anamdas, Āṇaṃdas, Āṇandas, Āṇaṃdās, Āṇandās, Anaṃdas, Ānaṃdas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 1.3.45 < [Chapter 3 - Prapañcātīta (beyond the Material Plane)]
Verse 2.2.51 < [Chapter 2 - Jñāna (knowledge)]
Verse 1.3.44 < [Chapter 3 - Prapañcātīta (beyond the Material Plane)]
Hari-bhakti-kalpa-latikā (by Sarasvati Thkura)
Text 12 < [First Stabaka]
Text 6 < [First Stabaka]
Text 3 < [First Stabaka]
Garga Samhita (English) (by Danavir Goswami)
Verse 1.17.17 < [Chapter 17 - Description of the Yogurt Theft]
Verse 4.4.9 < [Chapter 4 - The Story of the Kauśalā Women]
Verse 8.13.144 < [Chapter 13 - A Thousand Names of Lord Balarāma]
A Discourse on Paticcasamuppada (by Venerable Mahasi Sayadaw)
Chapter 3 - Summary < [Part 4]
Chapter 7 - Sassata And Uccheda < [Part 2]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Introduction (five thousand bhikṣus) < [Chapter VI - The Great Bhikṣu Saṃgha]
Part 7 - Why Ānanda is not an arhat < [Chapter VI - The Great Bhikṣu Saṃgha]
Appendix 1 - The seven minds of awakening (saṃbodhyaṅga) < [Chapter VIII - The Bodhisattvas]
The Book of Protection (by Piyadassi Thera)