Ankura, Amkura, Āṃkurā, Aṅkura, Aṅkūra: 34 definitions
Introduction:
Ankura 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.
In Hinduism
Natyashastra (theatrics and dramaturgy)
1) Aṅkura (अङ्कुर, “sprout”) refers to ‘movements of the hand supplemental to an idea’. It is one of the three aspects of abhinaya (“histrionic representation”), according to the Nāṭyaśāstra chapter 8. The term is used throughout nāṭyaśāstra literature.
2) Aṅkura (अङ्कुर) refers to one of the representations through which the body (śārīra) expresse itself, according to the Nāṭyaśāstra chapter 24. It is also known by the name Aṅkurābhinaya. These bodily expressions, or representations (abhinaya), are to be executed in accordance with the psychological states (bhāva) and sentiments (rasa) available in the dramatic play (nāṭya). It forms a part of sāmānyābhinaya, or “harmonious representation”.
According to the Nāṭyaśāstra, “when one skilfully represents by gestures (aṅga, āṅgika) in the manner of the sūcā and having the same source as the feeling which one has in one’s heart, it is called the representation of aṅkura”.
Aṅkura (अङ्कुर), which literally means a sprout, is the movement of the hand that supplements an idea just represented.
Aṅkura (अङ्कुर) refers to one of the six aspects of Sāmānyābhinaya (“harmonious representation”), according to the Nāṭyaśāstra of Bharatamuni (2003: GOS Vol. III: pp.146,149).—G.H. Tarlekar explains that sāmānya-abhinaya refers to basic representation which is presented using the head, hand, waist, chest, shanks and the thighs simultaneously. According to him, it is produced by the representation of speech, gestures and temperament (sattva). Abhinavagupta refers to the older authorities who followed the school of Kohala, who consider sāmānyābhinaya to be of six varieties. Bharata has not spoken of these six varieties but does mention six aspects of sāmānyābhinaya [e.g., aṅkura].
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).
Ayurveda (science of life)
Nighantu (Synonyms and Characteristics of Drugs and technical terms)
Aṅkura (अङ्कुर) or Aṅkūra refers to the “sprouts” (of trees), as mentioned in a list of four synonyms in the second chapter (dharaṇyādi-varga) of the 13th-century Raj Nighantu or Rājanighaṇṭu (an Ayurvedic encyclopedia). The Dharaṇyādi-varga covers the lands, soil, mountains, jungles and vegetation’s relations between trees [viz., Aṅkura] and plants and substances, with their various kinds.
Aṅkura (अङ्कुर) refers to “substances (dravya) produced (ja) through a sprout (aṅkura)”, as defined in the first chapter (ānūpādi-varga) of the 13th-century Raj Nighantu or Rājanighaṇṭu (an Ayurvedic encyclopedia).
Accordingly, “substances produced through a sprout” are classified by the scholars in five ways:
- Vanaspati (fruit-bearing trees without flowers),
- Vānaspatya (fruit-bearing trees with flowers),
- Kṣupa (shrubs having smaller roots),
- Vīrudh (creepers),
- Oṣadhi or Auṣadha (that which perishes after ripening of fruits).
Agriculture (Krishi) and Vrikshayurveda (study of Plant life)
1) Aṅkura (अङ्कुर) is another name for Praroha, or the “seedling” part of plants, representing a technical term related to the morphology branch of “plant science”, which ultimately involves the study of life history of plants, including its origin and development, their external and internal structures and the relation of the members of the plant body with one another.—This branch of Botany is divided into “external morphology” and “internal morphology” or “histology”. Sanskrit literature refers to description of plant body consisting of the productive and vegetative parts such as flowers, fruits and seeds as well as roots, stems and leaves respectively. The Sanskrit texts describe the following members of the plant body, e.g., Seedlings (aṅkura). [...] Thus, the ancient Indian scientists studied plant life particularly from Morphological aspect.
2) Aṅkura (अङ्कुर) refers to certain “buds” that funcion like a Seed (bīja) but develop on other parts of the plant (such as the stem, rhizome or root).—Seeds (bījas) germinate on the soiling due course of time. In case of an epiphytic plant seeds germinate on the trunk of a tree. There are some trees, creepers and shrubs which reproduce by branches or stem cuttings (chinna-kāṇḍa). They develop the kāṇḍa-aṅkuras or the vegetative buds on the stems (kāṇḍa-gatra). Some plants propagate by the vegetative buds (kāṇḍa-aṅkura) borne on the stem or on the rhizomes (kanda-aṅkura) or sometimes even on the roots (mūla-aṅkura). They (i.e., these aṅkuras), naturally, function like seeds (bījasvabhāva).
Unclassified Ayurveda definitions
Aṅkura (अङ्कुर):—[aṅkuraḥ] Polypus or A small vascular growth on the surface of a mucous membrane
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.
Shaktism (Shakta philosophy)
1) Aṅkura (अङ्कुर) or Aṅkurākāra refers to a “sprout”.—The Kubjikāmatatantra tell us that the goddess who emerges from the Liṅga is bent (kubjarūpā). Various reasons are given in the sources for her being ‘bent’. [...] Her bent condition relates also to her metaphysical identity as Kuṇḍalinī. [...] She is also said to be there in the ‘form of a sprout’ (aṅkurākāra-rūpiṇī), which is another common way of describing Kuṇḍalinī in all the other major Śaiva schools. Like the sprout that emerges from a seed, she issues forth from the pregnant potency of the womb-like Liṅga bent at first to then straighten out into the fullness of manifestation. This image of the awakening of Kuṇḍalinī was maintained in the later Kaula schools where she is regularly depicted as coiled around the Liṅga in the Root Foundation (mūlādhāra).
2) Aṅkura (अङ्कुर) refers to one of the eight Bhairavas (bhairava-aṣṭaka) associated with Nādapīṭha (identified with Kulūta), 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): Amogha, Mahānāda, Aṅkura, Śivottama, Ekarudra, Lakulīśa, Sūkṣmīśa, Ekanetra.
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.
Shaiva philosophy
Aṅkura (अङ्कुर) refers to a “sprout”, according to the Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.8-9.—Accordingly, “Even a sense organ has already been experienced before [being inferred]; for this [sense organ] is not inferred in its own specific form, but rather, as a [mere] generality. This is what [I] say in the Vṛtti [with the words] ‘a cause that is a mere indeterminate thing’. The object [inferred in this inference of the sense organs] is a generality [that simply consists in] being a cause; [and this generality] was manifested before [the inference] in the cognition that the seed is a cause of the sprout (aṅkura-nimitta), [or] in the cognition that clay for instance is a cause of the pot and [other such objects]. [...]”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Shaivism (Shaiva philosophy)
Aṅkura (अङ्कुर) refers to the “(rite of offering) germinated seeds”, according to the Kāmikāgama: an ancient Śaiva Āgama scripture in 12,000 Sanskrit verses dating to at least the 5th century and represented as an encyclopedic account of ritual instructions (kriyāpāda).—In modern print editions, the Kāmika-āgama is structured in two major parts. The Pūrvabhāga consists of 75 chapters (paṭalas) [...] Chapters 62 to 75 present comprehensive accounts of temple consecration and installation rites. Chapter 62 details the characteristics of different liṅgas. Chapter 63 explicates the rite of offering germinated seeds (aṅkura-arpaṇa) which is to precede all solemn rites. Chapter 64 offers a detailed treatment of the installation of liṅgas. Chapter 65 describes the general characteristics of various types of divine images
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.
Vedanta (school of philosophy)
Aṅkura (अङ्कुर) refers to the “root (of Saṃsāra)”, according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] So long as desire, which is the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root (aṅkura) and branch of Saṃsāra. [heyopādeyatā tāvatsaṃsāraviṭapāṅkuraḥ] Desire springs from usage, and aversion from abstention, but the wise man is free from the pairs of opposites like a child, and becomes established. [...]”.
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).
In Buddhism
Theravada (major branch of Buddhism)
Tenth son of Devagabbha and Upasagara (J.iv.81f), and one of the Andhakavenhudasaputta.
Ankura gave his share of the kingdom, won by the dasaputta, to his sister Anjana, and started in trade (J.iv.81f). The Peta Vatthu (Pv.23ff.; PvA.111ff) contains an account of Ankuras later career. Once he took a caravan of a thousand carts from Dvaravati to Kamboja, led by himself and a brahmin colleague. On the way their water supply fails, but they are befriended by a Yakkha of great power, who, in his previous life, had been one of Ankuras trusted and loyal servants. Annoyed by the suggestion of the brahmin that instead of proceeding to Kamboja they should entice the Yakkha back with them to Dvaravati, the Yakkha appears before them in person, and in answer to Ankuras questions, tells him that he had been a tailor in Bheruva, where lived the generous Asayha. When suppliants came in search of Asayhas house, the tailor showed them the way. Impressed by the story, Ankura returns forthwith to Dvaravati, and spends the rest of his life, 60,000 years (10,000 says DhA.(loc infra);Sp.i.245), in acts of unparalleled munificence. (There were as many as 3,000 cooks to supply food in his alms halls and 60,000 youths to cut firewood.) He is reborn in Tavatimsa.
In the assembly of the devas who gather to listen to the Buddhas preaching of the Abhidhamma, Ankura occupies a place in the back row, (12 leagues away says DhA.iii.219; 10 leagues away says Pv.28, v.65) while Indaka, who had given but one spoonful of rice to Anuruddha Thera, sits quite close to the Buddha. The Buddha notices this and remarks that Indaka had been lucky in finding a worthy donee; the recipients of Ankuras gifts had not been distinguished for their holiness. Gifts should, therefore, be given discriminately. At the end of this discourse Ankura becomes a sotapanna. DhA.iii.222; ibid., iv.82. See also Lders, ZDMG. 58, 700.
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).
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Aṅkura (अङ्कुर) refers to a “sprout”, according to Vāgīśvarakīrti’s Tattvaratnāvaloka verse 17.—Accordingly, “Cleansed by the oozing of the seed (i.e. semen) from the thunderbolt (i.e.the officiant’s penis) growing as a sprout (aṅkura-bhūta) born from a purified lotus (i.e. the consecrated vulva of the consort), the crop that is the fourth [state of consciousness] comes to full bloom; [although] the Fourth [Initiation] is manifest, it is hidden even from the wise”.
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.
In Jainism
General definition (in Jainism)
Aṅkura (अङ्कुर) refers to one of the Kapis fighting in Rāma’s army, according to the Jain Ramayana and chapter 7.7 [The killing of Rāvaṇa] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.—Accordingly, “[...] When the battle had been going on for a long time, the army of the Rākṣasas was broken by the Vānaras like a forest by winds. [...] [Aṅkura, ...] and other Kapis fought with Rākṣasas separately, leaping up and falling down, like cocks fighting with cocks. [...] Then the soldiers of Rāma and Rāvaṇa returned, purifying their own men, killed and unkilled”.
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 dictionary
aṅkura : (m.) a shoot; sprout; bud.
Aṅkura, (cp. Sk. aṅkura, to aṅka a bend = a tendril etc.) a shoot, a sprout (lit. or fig.) J.II, 105; VI, 331 (Buddh °a nascent Buddha), 486; Dhs.617 (°vaṇṇa); Miln.50, 251 269; Sdhp.273; Mhvs 15, 43. (Page 6)
aṅkura (အင်္ကုရ) [(pu,na) (ပု၊န)]—
[aṅka+ura. ṇvādi.147-pā.]
[အင်္က+ဥရ။ ဏွာဒိ။၁၄၇-ကြည့်ပါ။]
[Pali to Burmese]
aṅkura—
(Burmese text): (န) (၁) အညွန့်-အညှောက်။ (ပု) (၂) ဥပသာဂရမင်းနှင့် ဒေဝဂဗ္ဘာမင်းသမီးတို့၏ ဒသမမြောက်သားဖြစ်သော အင်္ကုရမင်းသား။ (ပု) (၃) အင်္ကုရနတ်သား။
(Auto-Translation): (1) A slang term. (2) The tenth son of the goddess Upatha and the deity Gabbha. (3) The son of the deity Angkura.
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 dictionary
aṅkura (अंकुर).—m (S) A sprout or shoot. 2 Germination. v yē. aṃ0 disaṇēṃ g. of s. (To show a sprouting.) To give indications of future character--a child, a pupil.
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āṅkūra (आंकूर).—m (Corr. from aṅkura S) A sprout or shoot; esp. certain tender sproutings from the ground viewed as esculent.
aṅkura (अंकुर).—m A sprout. Germination.
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
Aṅkura (अङ्कुर).—[aṅk-ūrc Uṇ 1.38]
1) A sprout, shoot, blade; दर्भाङ्कुरेण चरणः क्षतः (darbhāṅkureṇa caraṇaḥ kṣataḥ) Ś.2.12; 'a little bloomed flower;' स नानाकुसुमैः कीर्णः कपिः साङ्कुरकोरकैः (sa nānākusumaiḥ kīrṇaḥ kapiḥ sāṅkurakorakaiḥ) Rām 5.1.49. oft. in comp. in the sense of 'pointed', 'sharp' &c.; मकरवक्त्रदंष्ट्राङ्कुरात् (makaravaktradaṃṣṭrāṅkurāt) Bhartṛhari 2.4 pointed jaws; नृसिंहस्य नखाङ्कुरा इव (nṛsiṃhasya nakhāṅkurā iva) K.4 pointed nails; कुरण्टकविपाण्डुरं दधति धाम दीपाङ्कुराः (kuraṇṭakavipāṇḍuraṃ dadhati dhāma dīpāṅkurāḥ) Vb.4.1; पतङ्गपवनव्यालोलदीपाङ्कुरच्छायाचञ्चलम् (pataṅgapavanavyāloladīpāṅkuracchāyācañcalam) Bh. 3.68 unsteady like the pointed flame of a lamp; (fig). scion, offspring, progeny; अनने कस्यापि कुलाङ्कुरेण (anane kasyāpi kulāṅkureṇa) Ś.7.19 sprout or child of some one; अन्वयाङ्कुरम् (anvayāṅkuram) Daśakumāracarita 6.
2) Water.
3) Blood.
4) A hair.
5) A tumour, swelling.
Derivable forms: aṅkuraḥ (अङ्कुरः), aṅkuram (अङ्कुरम्).
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Aṅkūra (अङ्कूर).—[aṅk-kharjūrāditvāt ūrac] A sprout, See अङ्कुर (aṅkura); दशरथकुलाङ्कूरमाद्यम् (daśarathakulāṅkūramādyam) Mv.6.45.
Derivable forms: aṅkūraḥ (अङ्कूरः).
Aṅkura (अङ्कुर).—m.
(-raḥ) 1. A Shoot or sprout. 2. The hair of the body. 3. Blood 4. Water. E. aṅka to stain. and Unadi aff. urac.
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Aṅkūra (अङ्कूर).—m.
(-raṃ) A sprout, a germin. E. See aṅkura, u being made long.
Aṅkura (अङ्कुर).— (from añc, cf. aṅka), m. 1. A shoot, or sprout, [Pañcatantra] i. [distich] 251. 2. Intumescence.
Aṅkura (अङ्कुर).—[masculine] shoot, sprout; poss. rita or ravant.
1) Aṅkura (अङ्कुर):—[from aṅk] m. a sprout, shoot, blade, a swelling, a tumour, [Suśruta]
2) [v.s. ...] a hair, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
3) [v.s. ...] blood, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) [v.s. ...] water, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) [v.s. ...] 2 [Nominal verb] [Parasmaipada] °rati, to shoot, sprout, bud, [Pārv.]
6) Aṅkūra (अङ्कूर):—[from aṅk] m. a sprout, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] See aṅkura.
Aṅkura (अङ्कुर):—m.
(-raḥ) 1) A shoot or sprout.
2) The hair of the body.
3) Blood.
4) Water. E. aṅk, uṇ. aff. urac.
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Aṅkūra (अङ्कूर):—m.
(-raḥ) A sprout, a germin. E. See aṅkura, u being made long.
1) Aṅkura (अङ्कुर):—(raḥ) 1. m. A sprout; blood.
2) (raḥ) 1. m. A sprout.
Aṅkura (अङ्कुर):—m. [Die Uṇādi-Affixe 1, 38.] [Siddhāntakaumudī 249], a, [16.]
1) junger Schoss, Sprössling [Amarakoṣa 2, 4, 1, 4.] [Trikāṇḍaśeṣa 3, 3, 324.] [Hemacandra’s Abhidhānacintāmaṇi 1118] [?(nach dem Scholiast Manu’s Gesetzbuch Nalopākhyāna) Anekārthasaṃgraha 3, 518. Medinīkoṣa r. 109.] chidrakumbhaiśca sāṅkuraiḥ . aṅkurāḍhyaiḥ śarāvaiśca [Rāmāyaṇa 1, 73, 20.] aṅkurārpaṇam [Weber’s Verzeichniss S. 258, Z. 20.] cūtāṅkura [Śākuntala 77, 11.] darbhāṅkureṇa caraṇaḥ kṣataḥ [45.] vaṃśāṅkura [Suśruta 1, 324, 14.] eṣaṇyalābhe tu bālāṅgulyaṅkurā hitāḥ [28, 13.] Am Ende eines adj. Comp. f. ā [Mṛcchakaṭikā 6, 19.] [Śākuntala 14], v.l. Uebertr.: radāṅkura Zahnspitze [Hemacandra’s Abhidhānacintāmaṇi 297.] kulāṅkura [Śākuntala 178.] —
2) Anschwellung, tumor: māṃsāṅkura [Suśruta 1, 288, 2. 306, 19. 307, 1.] —
3) Haar [Trikāṇḍaśeṣa 3, 3, 324.] [Hemacandra’s Anekārthasaṃgraha 3, 518.] [Medinīkoṣa r. 109.] —
4) Wasser dies. und [Hemacandra’s Abhidhānacintāmaṇi 163] (n.); vgl. aṅkāṅka, aṅkupa . —
5) Blut [Trikāṇḍaśeṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] — Vgl. aṅkūra .
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Aṅkūra (अङ्कूर):—m. [Die Uṇādi-Affixe 1, 38.] junger Schoss [Hemacandra’s Abhidhānacintāmaṇi 1118.] (nach den [Scholiast] m. n.). — Vgl. aṅkura .
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Aṅkura (अङ्कुर):—
1) tṛṇāṅkura [Spr. 2460.] kaṇṭakāṅkura [2827.] abhilāṣāṅkuraḥ sikta ivatairviṭabhāṣitaiḥ . rājñaḥ svabhāvalolasya śataśākhatvamāyayau .. [Rājataraṅgiṇī 5, 376.] —
6) eine best. Frauenkrankheit; s. u. 1. bādhaka 2.
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Aṅkūra (अङ्कूर):—[UJJVAL.] zu [Uṇādisūtra 1, 39] [?(so zu lesen Stenzler Die Uṇādi-Affixe 1, 38). Halāyudha 2, 30.]
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Aṅkura (अङ्कुर):—
1) pl. junges Gras: prāvṛṭkāle (so zu lesen) prarohanti rājamārge yathāṅkurāḥ [Spr. (II) 5681.]
Aṅkura (अङ्कुर):—(adj. Comp. f. ā) m. —
1) junger Schoss , Sprössling [63,9.183,4.] Junges Gras. —
2) Warze ; vgl. māṃsāṅkura. —
3) eine best. Frauenkrankheit. —
4) *Haar. —
5) *Wasser. —
6) *Blut. —
7) *Beryll [Galano's Wörterbuch]
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Aṅkūra (अङ्कूर):—= agkura 1).
Aṅkura (अङ्कुर) in the Sanskrit language is related to the Prakrit word: Aṃkura.
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 dictionary
Aṃkura (अंकुर) in the Prakrit language is related to the Sanskrit word: Aṅkura.
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 dictionary
Aṃkura (ಅಂಕುರ):—
1) [noun] a young shoot (emanating from a seed); a sprout.
2) [noun] the hair growing from the skin of a human.
3) [noun] the red fluid circulating in the body supplying oxygen, the blood.
4) [noun] 'water, the compound of hydrogen and oxygen (H2O): 5) a pointed end; a sharp edge.'5) [noun] an unnatural enlargement on the body caused by a blow with anything blunt and heavy; a swell; a bruise.
6) [noun] a morbid swelling in the body; tumour.
7) [noun] (fig.) a beginning of something or something suggestive of a sprout.
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Aṃkūra (ಅಂಕೂರ):—[noun] = ಅಂಕುರ - [amkura -] 1:.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
1) Aṅkura (अङ्कुर):—n. sprout; shoot;
2) Āṃkurā (आंकुरा):—[=आँकुरा] n. pl. of आँकुरो [āṃkuro]
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+13): Amkuramga, Amkurarpanamadu, Amkurarpane, Amkurarpanemadu, Amkuratva, Amkuratvakarana, Ankura Vatthu, Ankura-disanem, Ankuraasu, Ankurabhinaya, Ankurabhuta, Ankuraka, Ankurakala, Ankurakam, Ankurakara, Ankuram, Ankuramatta, Ankuran, Ankurana, Ankuranem.
Full-text (+130): Vamshankura, Ankuraka, Gudankura, Bijankura, Bhagankura, Tvagankura, Kulankura, Galankura, Vishankura, Ankurarpana, Ankuram, Kalankura, Dharankura, Dipankura, Pallavankura, Prastutankura, Buddhankura, Yavankura, Ambankura, Kushankura.
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Search found 61 books and stories containing Ankura, Aankura, Amkura, Aṃkura, Aṃkūra, Āṃkurā, Anka-ura, Aṅka-ura, Aṅkura, Āṅkūra, Aṅkūra; (plurals include: Ankuras, Aankuras, Amkuras, Aṃkuras, Aṃkūras, Āṃkurās, uras, Aṅkuras, Āṅkūras, Aṅkūras). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Skanda Purana (by G. V. Tagare)
Chapter 168 - The Greatness of Āṅkūreśvara (āṅkūra-īśvara-tīrtha) < [Section 3 - Revā-khaṇḍa]
Physician as depicted in Manasollasa (by Sri B. S. Hebballi)
3. Description of Jvara or Fever < [Chapter 4 - Ancient treatises on Indian medicine]
Dictionaries of Indian languages (Kosha)
Page 18 < [Tamil-Hindi-English, Volume 1]
Page 148 < [Bengali-Hindi-English, Volume 1]
Page 218 < [Bengali-Hindi-English, Volume 1]
World Journal of Pharmaceutical Research
Study comparing chitrakadi vs. arkadi kshara for nasal polyps. < [2020: Volume 9, January issue 1]
Study causes of rectal bleeding, focusing on arsha in Sushruta Samhita. < [2019: Volume 8, March special issue 4]
A study on lymphadenopathy like disorders as described in ayurveda < [2019: Volume 8, December issue 13]
Manasollasa (study of Arts and Sciences) (by Mahadev Narayanrao Joshi)
7. Description and treatment of Fever (Jvara) < [Chapter 5 - Sciences in Someshvara’s Manasollasa]
Vinaya (2): The Mahavagga (by T. W. Rhys Davids)
Mahavagga, Khandaka 6, Chapter 21 < [Khandaka 6 - On Medicaments]