Aparajita, Aparājitā, Aparājita: 41 definitions
Aparajita means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Aparajit.
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Shilpashastra (iconography)Source: Wisdom Library: Elements of Hindu Iconograpy
Aparājita (अपराजित):—Last of the eleven emanations of Rudra (ekādaśa-rudra), according to the Viśvakarma-śilpa. He carries in his right hands the tomara, khaḍga, aṅkuśa, śula, sarpa, chakra, ḍamaru and akṣamālā; and in the left hands the śakti, kheṭaka, gadā, pātra, tarjanī, paṭṭīśa, padma and ghaṇṭa.
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Rasashastra (chemistry and alchemy)Source: Wisdom Library: Rasa-śāstra
Aparājitā (अपराजिता):—One of the sixty-eight Rasauṣadhi, very powerful drugs known to be useful in alchemical processes related to mercury (rasa), according to Rasaprakāśa-sudhākara (chapter 9).
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.
Purana and Itihasa (epic history)Source: Wisdom Library: Agni Purāṇa
Aparājita (अपराजित):—One of the Eleven Rudras (ekādaśa-rudra), according to the Agni-purāṇa. The Agni Purāṇa is a religious text containing details on Viṣṇu’s different incarnations (avatar), but also deals with various cultural subjects such as Cosmology, Grammar and Astrology.Source: Wisdom Library: The Matsya-purāṇa
Aparājitā (अपराजिता) is the name of a mind-born ‘divine mother’ (mātṛ), created for the purpose of drinking the blood of the Andhaka demons, according to the Matsya-purāṇa 179.8. The Andhaka demons spawned out of every drop of blood spilled from the original Andhakāsura (Andhaka-demon). According to the Matsya-purāṇa 179.35, “Most terrible they (e.g., Aparājitā) all drank the blood of those Andhakas and become exceedingly satiated.”
The Matsyapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 20,000 metrical verses, dating from the 1st-millennium BCE. The narrator is Matsya, one of the ten major avatars of Viṣṇu.Source: Wisdom Library: Varāha-purāṇa
Aparājitā (अपराजिता) is the name of a beautiful damsel (kanyā), with black curly hair and red lips, according to the Varāhapurāṇa chapter 92. Aparājitā (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: archive.org: Puranic Encyclopedia
1) Aparājita (अपराजित).—One of the serpents born to Kaśyapa of Kadru. (Mahābhārata, Ādi Parva, Chapter 35, Verse 13).
2) Aparājita (अपराजित).—A King born out of a part of one of the eight Asuras, who were known the Kālakeyas. (Mahābhārata, Ādi Parva, Chapter 67, Verse 49). The Pāṇḍavas had invited this King before they went to war. (Mahābhārata, Udyoga Parva, Chapter 4, Verse 21).
3) Aparājita (अपराजित).—A son of Dhṛtarāṣṭra. (Mahābhārata, Ādi Parva, Chapter 67, Verse 101). Bhīmasena killed him. (Mahābhārata, Bhīṣma Parva, Chapter 21, Verse 22).
4) Aparājita (अपराजित).—A King of the Kuruvaṃśa. (Mahābhārata, Ādi Parva, Chapter 94, Verse 54).
5) Aparājita (अपराजित).—One of the eleven Rudras, the other ten being Hara, Bahurūpa, Tryambaka, Vṛṣākapi, Śambhu, Kapardī, Raivata, Mṛgavyādha, Sarpa and Kapāli. (Agni Purāṇa, Chapter 18).
6) Aparājita (अपराजित).—Used as a synonym of Mahāviṣṇu. (Mahābhārata, Anuśāsana Parva, Chapter 149, Verse 89).Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Aparājita (अपराजित).—Fought with Namuci in Devāsura war.*
- * Bhāgavata-purāṇa VIII. 10. 30.
1b) A son of Kṛṣṇa and Mādrī.*
- * Bhāgavata-purāṇa, X. 61. 15.
1c) The horse on which Lalitā rode to fight Kuraṇḍa.*
- * Brahmāṇḍa-purāṇa IV. 22. 94.
1d) A Rudra.*
- * Matsya-purāṇa 171. 38; Viṣṇu-purāṇa I. 15. 122.
2a) Aparājitā (अपराजिता).—An elephant at one of the four cardinal points to maintain the balance of the worlds.*
- * Bhāgavata-purāṇa V. 20. 39.
2b) (R.) of Śākadvīpa.*
- * Bhāgavata-purāṇa V. 20. 26.
2c) A mindborn mother; following Māyā.*
- * Matsya-purāṇa 179. 13, 69.
Aparājita (अपराजित) is a name mentioned in the Mahābhārata (cf. I.31.13, I.35, V.101.15/V.103) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Aparājita) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
Aparājita is also mentioned in the Mahābhārata (cf. I.108.10) and represents one of the many proper names used for people and places.
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.
Shaktism (Shakta philosophy)Source: Wisdom Library: Śāktism
Aparājitā (अपराजिता, “invincible, unsurpassed”):—Name of one of the sixty-four mātṛs to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”, or “Durgā’s Retinue”), according to the Durgāpūjātattva. They should be worshipped with either the five upācāras or perfume and flowers.
Her mantra is as follows:
Source: Shodhganga: Iconographical representations of Śiva (shaktism)
ॐ अपराजित्यै नमः
oṃ aparājitya namaḥ.
Aparājita (अपराजित) or Aparājitatantra 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 Aparājita-tantra belonging to the Vāma class.Source: Kamakoti Mandali: The Yoginis of Narasimha Vyuha
Aparājitā (अपराजिता) is the name of a Mātṛkā-Śakti created by Mahārudra in order to control the plague of demons created by Andhakāsura.—Accordingly, Andhaka-Asura tried to kidnap Umā (Devī Pārvatī), and was fiercely attacked by Mahārudra who shot arrows at him from his mahāpināka. when the arrows pierced the body of Andhakāsura, drops of blood fell to earth and from those drops, thousands of Andhakas arose. To control this plague of demons, Mahārudra created Mātṛkā-Śaktis [viz., Aparājitā] and ordered them to drink the blood of the demons and drain them dry.Source: Kamakoti Mandali: Nrisimha matrika-mandala
Aparājitā (अपराजिता) refers to one of the various Mātṛkā-Śaktis created by Rudra in order to destroy the clones that spawned from Andhaka’s body.—Accordingly, [...] Andhakāsura attempted to abduct Girājanandinī (Pārvatī) and thus ensued a fierce battle between Andhakāsura and the great Rudra, the Lord of Umā. Like raktabīja, every drop of blood that fell from the body of Andhaka created another Asura like him and in no time, the entire world was filled with Andhakas. To destroy the growing number of Andhakas, Rudra created innumerable Mātṛkā-Śaktis [viz., Aparājitā]. These Śaktis of immense power at once began to drink every drop of blood that flowed from the body of Andhaka, but they could still not effectively contain the emergence of more and more demons.
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.
Shaivism (Shaiva philosophy)Source: Wisdom Library: Kubjikāmata-tantra
Aparājitā (अपराजिता):—Sanskrit name of one of the thirty-two female deities of the Somamaṇḍala (second maṇḍala of the Khecarīcakra) according to the kubjikāmata-tantra. These goddesses are situated on a ring of sixteen petals and represent the thirty-two syllables of the Aghoramantra. Each deity (including Aparājitā) is small, plump and large-bellied. They can assume any form at will, have sixteen arms each, and are all mounted on a different animal.
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
Aparājita (अपराजित).—One of the 32 aṅgahāras (major dance movement) mentioned in the Nāṭyaśāstra chapter 4. The instructions for this aparājita-aṅgahāra is as follows, “assuming Daṇḍapāda-karaṇa, hands having Vikṣipta and Ākṣpita movement, then assuming Vyaṃsita-karaṇa the left hand moving along with the left foot, then hands being Caturasra and feet having Nikuṭṭaka movement, assuming Bhujaṅgatrāsita-karaṇa and hands having Udveṣṭita movement, then assuming successively the two Nikuṭṭakas (i.e. nikuṭṭa and ardhanikuṭṭa) Ākṣipta, Uromaṇḍala, Karihasta and Kaṭicchinna Karaṇas.”.
An aṅgahāra represents a ‘major dance movement’ and consists of a sequence of karaṇas (minor dance movements). A karaṇa combines sthāna (standing position), cārī (foot and leg movement) and nṛttahasta (hands in dancing position).
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).
Chandas (prosody, study of Sanskrit metres)Source: Shodhganga: a concise history of Sanskrit Chanda literature
1) Aparājitā (अपराजिता) refers to one of the 135 metres (chandas) mentioned by Nañjuṇḍa (1794-1868 C.E.) in his Vṛttaratnāvalī. Nañjuṇḍa was a poet of both Kannada and Sanskrit literature flourished in the court of the famous Kṛṣṇarāja Woḍeyar of Mysore. He introduces the names of these metres (e.g., Aparājitā) in 20 verses.
2) Aparājitā (अपराजिता) refers to one of the 130 varṇavṛttas (syllabo-quantitative verse) dealt with in the second chapter of the Vṛttamuktāvalī, ascribed to Durgādatta (19th century), author of eight Sanskrit work and patronised by Hindupati: an ancient king of the Bundela tribe (presently Bundelkhand of Uttar Pradesh). A Varṇavṛtta (e.g., aparājitā) refers to a type of classical Sanskrit metre depending on syllable count where the light-heavy patterns are fixed.
3) Aparājitā (अपराजिता) refers to one of the seventy-two sama-varṇavṛtta (regular syllabo-quantitative verse) mentioned in the 334th chapter of the Agnipurāṇa. The Agnipurāṇa deals with various subjects viz. literature, poetics, grammar, architecture in its 383 chapters and deals with the entire science of prosody (e.g., the aparājitā metre) in 8 chapters (328-335) in 101 verses in total.
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.
Ayurveda (science of life)Source: WorldCat: Rāj nighaṇṭu
1) Aparājitā (अपराजिता) in Sanskrit, Hindi and Bangali, is another name for Aśvakṣurā, a medicinal plant identified with Clitoria ternatea (Asian pigeonwings, butterfly pea or bluebellvine) from the Fabaceae or “legume family” of flowering plants, according to verse 3.87-89 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 Aparājitā and Aśvakṣurā, there are a total of fourteen Sanskrit synonyms identified for this plant.
2) Aparājitā (अपराजिता) is also mentioned as a synonym for (the smaller variety of) Hapuṣā, an unidentified medicinal plant possibly identified with Juniperus communis Linn (“common juniper”) or Juniperus macropoda Boiss. (also called Juniperus excelsa polycarpos, or “the Pashtun juniper”), both from the Cupressaceae family of plants, according to verse 4.113-115. The fourth chapter (śatāhvādi-varga) of this book enumerates eighty varieties of small plants (pṛthu-kṣupa). Together with the names Aparājitā and Hapuṣā, there are a total of eleven Sanskrit synonyms identified for this plant.
3) Aparājitā (अपराजिता) is also mentioned as a synonym for Jayantī, a medicinal plant possibly identified with Sesbania sesban (Linn.) Merr. (or ‘Egyptian riverhemp’), according to verse 4.131-132. Note: Bāpālāl accepting the Sesbania species, suggests differently as Sesbania aegyptiaca Pers. of Papilionaceae sub order. Together with the names Aparājitā and Jayantī, there are a total of sixteen Sanskrit synonyms identified for this plant.
4) Aparājitā (अपराजिता) is also mentioned as a synonym for Śephālī, a medicinal plant identified with Nyctanthes arbor-tristis (or ‘night-flowering jasmine’) from the Oleaceae family of flowering plants, according to verse 4.155-156. Together with the names Aparājitā and Śephālī, there are a total of eight Sanskrit synonyms identified for this plant.
5) Aparājitā (अपराजिता) is also mentioned as a synonym for Viṣṇukrāntā, an unidentified medicinal plant, according to verse 5.89. The fifth chapter (parpaṭādi-varga) of this book enumerates sixty varieties of smaller plants (kṣudra-kṣupa). Together with the names Aparājitā and Viṣṇukrāntā, there are a total of eight Sanskrit synonyms identified for this plant.
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.
Theravada (major branch of Buddhism)Source: Pali Kanon: Pali Proper Names
1. Aparajita - One of the Pacceka Buddhas mentioned in the Isigili Sutta. M.iii.70; also ApA.i.107 and MA.ii.890.
2. Aparajita - A cakkavatti who lived seven kappas ago, an earlier birth of Avyadhika Thera. Ap.i.215.
3. Aparajita - A householder of Bandhumati. When his elder brother, Sena, left the world and became an arahant under Vipassi Buddha, Aparajita sought his advice as to how he could use his wealth to perform some act of great merit. He was asked to build a Gandhakuti for the Buddha, which he did, using all manner of precious metals and stones and surrounding it with various kinds of luxury, such as perfumed water. The chamber was on three occasions filled knee deep with jewels to be taken by anyone who came to hear the Buddha preach. At the opening of the Gandhakuti, Aparajita entertained 6,800,000 monks for nine months. In this age he was born as the banker Jotika. In an earlier birth he had given sugar cane to a Pacceka Buddha. DhA.iv.199-207.
4. Aparajita - Nephew of the foregoing. He asked his uncle to let him have a share in the building of the Gandhakuti, but was refused. So he built an elephant stable next to it.
In the present age he was the banker Mendaka. DhA.iv.203.
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)Source: Wisdom Library: Tibetan Buddhism
Aparājitā (अपराजिता) is the name of Dūtī (i.e., messengers of Lord Vajrapāṇi) 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 Aparājitā).Source: archive.org: The Indian Buddhist Iconography
Aparājitā (अपराजिता) refers to one of the various emanations of Ratnasambhava, as mentioned in the 5th-century Sādhanamālā (a collection of sādhana texts that contain detailed instructions for rituals).—Her Colour is yellow; her Identification mark is ‘trampling upon Gaṇeśa’; her Mudrā is the capeṭadāna (slapping).—Aparājitā is an interesting Buddhist goddess. She tramples upon Gaṇeśa, and one of her hands is raised in the attitude of dealing a slap, while her parasol, according to the sādhana, is held by important Hindu gods.
The Dhyāna (meditation instructions) of Aparājitā described in the Sādhanamālā as follows:—
Source: academia.edu: A Critical Study of the Vajraḍākamahātantrarāja (II)
“Aparājitā is yellow in complexion, two-armed, one-faced, is deckedin various gems, and tramples upon Gaṇeśa. Her right hand is raised, displaying the act of dealing a slap, while the left carries the noose round the raised index finger against her chest. Her face is awful, terrible and ferocious. She is the destroyer of all wicked beings, and herparasol is raised over her head by the host of wicked and ferocious gods, Brahmā and others”
[In the sādhana one epithet of the goddess deserves special notice. It is Gaṇapatisamākrāntā “Who tramples upon Gaṇapati”. The word ‘ākrānta’ is derived from the original root ‘kraṃ’ to ‘trample’.
On the strength of this epithet of the goddess the Nālandā fragment showing only the lower half of the full image is identified with that of Aparājitā. In it, the figure to the right of the principal goddess appeals to be Indra and the rod held by him seems to be the handle of the parasol required to be held over her head by the gods beginning with Brahmā. The upper part of the Nālandā image is unfortunately lost. Had it been complete, it would have been possible to find the capeṭadanā-mudrā in the right hand of the goddess and the noose with the raised index finger in the left, and a parasol over her head in continuation of the broken handle. This identification was confirmed when subsequently the Indian Museum image was discovered. This image is only slightly mutilated but is complete, and resembles the Nālandā fragment in the lower portion, while the whole image follows with precision, the directions given in the Sādhana quoted above. This new discovery leaves no room for doubt regarding the identification.]
Aparājitā (अपराजिता) refers to one the twenty-four Horā (astronomical) Goddess to be invoked during pūjā (ritual offering) in Tantric Buddhism, according to the 9th-century Vajraḍākatantra chapter 18.61-74. [...] A Yogin, putting a vessel in the left side of him, offers various things together with raw flesh, fish, immortal nectar (pañcāmṛta). Then the Yogin invites Goddesses to please them with nectar—five Ḍākinīs and twenty-four Goddesses [viz., Aparājitā] come to the Yogin’s place, forming a maṇḍala.
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: Wisdom Library: Jainism
1) Aparājita (अपराजित).—One of the four gates located at the four cardinal points in the fortification wall (jagatī) around Jambūdvīpa. These walls have similarly-named deities presiding over them. Each gate is adorned with a dvāraprāsāda, various pavements, vāraṇakas, shining jewel lamps and pillars adorned with various śālabhañjikās, jeweled minarets and flags. Jambūdvīpa sits at the centre of madhyaloka (‘middle world’) is the most important of all continents and it is here where human beings reside.
2) Aparājita (अपराजित) refers to a species of Anuttarasura gods, who are in turn a subclass of the Kalpātīta gods, according to Jain cosmological texts in both the Śvetāmbara and Digambara tradition. The Kalpātīta (those born beyond heavens) represent a sub-species of the Vaimānika gods, which in turn represents the fourth main classification of devas (gods).
The Anuttarasuras (e.g., the Aparājitas) have true belief, are only on the 4th guṇasthāna and bind karman only possible on that stage.
3) Aparājitā (अपराजिता) is the mother of Padma: the eighth Baladeva according to Śvetāmbara sources, while Digambara lists him as the ninth. 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 stories of Aparājitā and Padma are narrated in texts such as the Triṣaṣṭiśalākāpuruṣacarita (“the lives of the sixty-three illustrious persons”), a twelfth-century Śvetāmbara work by Hemacandra.Source: archive.org: The Jaina Iconography
Aparājitā (अपराजिता) (or Vairoṭi, Dharaṇapriyā) is the name of the Yakṣa accompanying Mallinātha: the nineteenth of twenty-four Tīrthaṃkaras or Jinas, commonly depicted in Jaina iconography.—The Jaina books point out to us the emblem of a water-jar distinguishing Mallinātha sharply from his predecessors as well as his successors. His special attendant goblins or technically Śāsana-devatās are known as Kubera and Dharaṇapriyā (Digambara: Aparājitā). Rājā Suluma stands by his side as a Chowri-beaver. The Kevala tree in his case goes by the name of Aśoka.
The Yakṣiṇī, in her Śvetāmbara appearance, is to be represented as seated on a lotus, and carrying in her hands Varada, rosary, citrus, and Śakti. Aparājitā, the Digambara counterpart, is represented by their texts as a Goddess riding a lion and bearing hands, equipped with a citrus, sword, shield and Vara-mudrā. The citrus symbol, in both the forms, makes the goddess typically a Yakṣiṇī. The name Vairoṭi occurs in connection with the Vidyādevīs and as a presiding deity over learning, she has a lion as her vehicle. We find, however, the lion symbol in the case of Aparājitā, the Digambara form of the Yakṣiṇī. We had occasion of describing Vairoṭi as the Digambara counterpart of Vijayā. There seems to be an exchange in the pair of combinations. Vijayā and Aparājitā seem to be the same in meaning; the original idea of both must have been derived from that of Durgā, who bears the same names in Brahmanism.Source: archive.org: Trisastisalakapurusacaritra
1a) Aparājitā (अपराजिता) is the name of an ancient city situated in the West Videhas, 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, “[...] now, in Jambūdvīpa in the West Videhas, there is a city, Aparājitā by name, unconquered by its enemies. In it there was a king, by whose power the world had been subdued, Īśānacandra (the Moon of Īśāna), equal to the Indra of Īśāna in glory”.
1b) Aparājitā (अपराजिता) refers to one of the eight Dikkumārīs living on the eastern Rucaka mountains (in the Rucakadvīpa continent), according to chapter 1.2.—Accordingly, “[...] Eight Dikkumārīs [viz., Aparājitā], 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., Aparājitā].—(cf. ‘Die Kosmographie der Inder’ pp. 257f).
1c) Aparājitā (अपराजिता) refers to one of the lotus-lakes situated near the four Añjana mountains, which are situated in the “middle world” (madhyaloka), according to chapter 2.3.—Accordingly, “In the four directions from each of the Añjana Mountains there are lotus-lakes, 100,000 yojanas square: [e.g., Aparājitā, ...]. At a distance of 500 yojanas from each of them there are great gardens, 500 yojanas wide and 100,000 long, [...]. Within the lotus-lakes are the crystal Dadhimukha Mountains, [...]”.
2a) Aparājita (अपराजित) is the name of a Vidyādhara-city, situated on mount Vaitāḍhya (in the southern row), according to chapter 1.3.—Accordingly,“[...] Taking their families and all their retinue and ascending the best of cars, they went to Vaitāḍhya. [...] Ten yojanas above the earth, King Nami made fifty cities on the mountain in a southern row [viz., Aparājita]. Nami himself lived in Śrīrathanūpuracakravāla, the capital city among these cities. [...]”.
2b) Aparājita (अपराजित) is the name of an ancient king from Susīmā and previous incarnation of Padmaprabha, according to chapter 3.4.—Accordingly, “In the province Vatsa, the sole ornament of East Videha in Dhatakīkhaṇḍadvīpa, there is an excellent city, Susīmā. Its king was Aparājita, unconquered by his enemies, (but) with his senses conquered, like dharma embodied. Justice was his friend, dharma his relation, virtues his wealth. [...]”.
2c) Aparājita (अपराजित) is the son of Vasundharā and Stimitasāgara and a previous incarnation of Śānti-nātha, according to chapter 5.2 [śāntinātha-caritra].—Accordingly:—“[...] The soul of Amitatejas fell from Nanditāvarta and descended into the womb of Queen Śrīmat Vasundharā. [...] Then Queen Vasundharā carried the embryo, like the earth a deposit, like a bamboo-shoot a pearl. At the proper time Queen Vasundharā bore a son, marked with a śrīvatsa, white in color, with all the lucky body-marks. King Stimitasāgara rejoiced at the birth of his son, like the ocean at the rising of the full moon. When the twelfth day had come, the father gave the name Aparājita to his son who had the brilliance of the twelve Ādityas. [...]”.Source: Encyclopedia of Jainism: Tattvartha Sutra 4: The celestial beings (deva)
Aparājita (अपराजित) is one of the five anuttaras: a subclasses of kalpātītas (born beyond heaven), itself a division of empyrean celestial beings (vaimānika) according to the 2nd-century Tattvārthasūtra 4.19. The living beings residing in the vimānas are called the empyrean gods (vaimānika) and represents one of the four classes of Devas.
What is the minimum and maximum life span in Aparājita (and Vijaya, Vaijayanta, Jayanta) Anuttara heavenly abodes? The minimum life span is a little more than thirty two ocean-measured-periods (sāgara) and maximum is thirty three ocean-measured-periods.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geographySource: academia.edu: King Jhanjha and the Legend of Shiva Temples
Inscriptions of king Aparajita, shaka year 915.—Aparajita was the nephew of Chadvaideva. The standardization of the format of the Shilahara Copper Plate Charters was finalized during the reign of King Aparajita. It is noteworthy that Aparajita extols King Jhanjhain Janjira I, Janjira II Copper Plates as ‘possessing good qualities that even Lord Brahma was not able to match up to’.Source: What is India: Inscriptions of the Śilāhāras
Aparājita (अपराजित) or Mṛgāṅka of the Śilāhāra line of kings is mentioned in the “Bhadāna grant of Aparājita”.—Accordingly, “To Vajjaḍadeva was born the son, the illustrious Aparājita, (also known as) Mṛgāṅka, who is unceasingly engaged in bestowing gifts, is valorous, conversant with political wisdom and an abode of glory”.
These copper plates (mentioning Aparājita) were found in 1881 with the headman of Bhere, a village about ten miles north of Bhivaṇḍī, the chief town of the Bhivaṇḍī tālukā of the Thāṇā District in the Mahārāṣṭra State. The grant was made at Sthānaka on the occasion of the Karkaṭa saṅkrānti (called) Dakṣiṇāyana, which occurred on the fourth tithi of the dark fortnight of Āṣāḍha in the expired Śaka year 919, when the cyclic year was Hemlamba.Source: Piotr Balcerowicz: Royal Patronage of Jainism
Aparājita (अपराजित) is the name of one of the sixteen Jain Ācāryas (teachers) mentioned in the inscription of Pārśvanātha Bastī (which was engraved in 522 Śaka era, i.e. Vikram 657 years and 1127 V.N.).—Accordingly, “[...] when a calamity in Ujjayinī lasting for a twelve-year period was foretold by Bhadrabāhu-svāmin, who comes from an impeccable old race which is a lineage of great men coming in succession within the lineage of teachers [viz., Aparājita], and who possesses the knowledge of the truth of the Great Omens (mahānimitta) in eight parts (canonical books, aṅga), who sees the three times (past, present and future), after he had seen it with the help of the omens, the whole congregation [of Jaina monks] set out from the northern region towards the southern region. Gradually, they [viz., Aparājita] reached a locality of several hundred villages, full of happy people, riches, gold, grain, herds of cows, buffaloes, goats and sheep. [...]”.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
aparājita : (adj.) unconquered.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Aparājita, (adj.) (Vedic aparājita; a + parājita) unconquered Sn.269; J.I, 71, 165. (Page 52)
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
aparājitā (अपराजिता).—f (S) A plant, Crow's beak or Clitorea ternatea.
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
Aparājita (अपराजित).—a. Unconquered, invincible, unsurpassed; °ता दिक् (tā dik) the north-east direction, (aiśānī) so called because the Gods were not defeated there; ते (te) (devāsurāḥ) उदीच्यां प्राच्यां दिश्ययतन्त ते ततो न पराजयन्त सैषा दिगपराजिता (udīcyāṃ prācyāṃ diśyayatanta te tato na parājayanta saiṣā digaparājitā) Ait. Br., अपराजितां वास्थाय व्रजेद्दिशमजिह्मगः (aparājitāṃ vāsthāya vrajeddiśamajihmagaḥ) Ms.6.31.
-taḥ 1 A sort of poisonous insect.
2) Name of Viṣṇu; Name of Śiva. अपराजित -अप्रतिहत -जयन्त -वैजयन्त -कोष्ठकान् (aparājita -apratihata -jayanta -vaijayanta -koṣṭhakān) ...पुरमध्ये कारयेत् (puramadhye kārayet) Kau. A.2.4.
3) One of the 11 Rudras.
4) A class of divinities forming a portion of the अनुत्तर (anuttara) divinities of the Jainas.
5) Name of a sage.
-tā Name of Durgā, to be worshipped on the Vijayādaśamī or Dasarā day; तिष्ठ देवि शिखाबन्धे चामुण्डे ह्यपराजिते (tiṣṭha devi śikhābandhe cāmuṇḍe hyaparājite) Sandhyā; दशम्यां च नरैः सम्यक् पूजनीयाऽपराजिता (daśamyāṃ ca naraiḥ samyak pūjanīyā'parājitā) | ...ददाति विजयं देवी पूजिता जयवर्धिनी (dadāti vijayaṃ devī pūjitā jayavardhinī) Skanda P.
2) Name of several plants; दूर्वा, शेफालिका, जयन्ती, असन, शङ्खिनी, हपुषा, असनपर्णी (dūrvā, śephālikā, jayantī, asana, śaṅkhinī, hapuṣā, asanaparṇī).
3) A kind of plant (or oṣadhi) fastened round the wrist and serving as a charm or amulet; see. Ś.7. (In Vikramorvaśīyam Act 2, Kālidāsa uses aparājitā in the sense of a spell or vidyā; nanu bhagavatā devaguruṇā aparājitāṃ nāma śikhābandhanavidyāmupa- diśatā tridaśaparipakṣasyālaṅghanīye kṛte svaḥ).
4) The north-east quarter; see under °त (ta) above.
5) A kind of metre, 4 lines with 14 syllables in each
6) A sort of Yoginī.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Aparājita (अपराजित).—(1) name of a Bodhisattva cakravartin: Mahāvastu i.112.11; (2) name of a former Buddha: Mahāvastu iii.230.10 f.; (3) name of a yakṣa: Mahā-Māyūrī 1; (4) (m. or nt.?) name of a medi- cament (-bhaiṣajya; compare aparājitā, name of plants in Pali and Sanskrit): Gaṇḍavyūha 497.5 (prose).
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Aparājitā (अपराजिता).—(1) name of a devakumārikā in the eastern quarter: Lalitavistara 388.9 = Mahāvastu iii.306.8; (2) name of a goddess: [Page044-b+ 71] (Ārya-)Mañjuśrīmūlakalpa 312.6 (here text by error Āryăparājitā); 318.12; 396.1 f.; Sādhanamālā 352.6 et alibi (a different personage?); (3) name of one of the four Kumārī, q.v., or Bhaginī (hardly to be identified with 2): (Ārya-)Mañjuśrīmūlakalpa 537.9; 540.5; 543.19 et alibi.
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Aparājīta (अपराजीत).—(a-parājīta), adj. (m.c. for °jita), unconquered: Gaṇḍavyūha 57.18 (verse).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-taḥ-tā-taṃ) Unconquered, unsurpassed. m.
(-taḥ) 1. A name of Siva. 2. Also of Vishnu. 3. A sage. f.
(-tā) 1. A name applied to several plants. 2. (Clitoria ternatea,) see girikarṇī. 3. Æschynomene sesban, see jayā. and, 4. Another plant, see aśanaparṇī. 5. A name of the goddess Durga. 6. A species of the śarkara metre of four lines, with fourteen syllables in each line. 7. The north-east quarter. E. apara another, a neg. and jita conquered, excelled, &c.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Aparājita (अपराजित).—[adjective] unconquered, invincible.
— [feminine] ā [with] diś the northeast (lit. invincible) quarter; [Name] of a metre and of [several] plants.
— [neuter] the castle of Brahman.Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Aparājita (अपराजित) as mentioned in Aufrecht’s Catalogus Catalogorum:—poet. [Subhāshitāvali by Vallabhadeva] Padyāvalī, author of: Mṛgāṅkalekhakathā. Quoted, as a contemporary, by Rājaśekhara in the introduction of Karpūramañjarī.
2) Aparājitā (अपराजिता):—paur. Report. Iv.
3) Aparājita (अपराजित):—abbreviated from Aparājitapṛchā. Hemādri Dānakhaṇḍa 794.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Aparājita (अपराजित):—[=a-parājita] [from a-parājayin] mf(ā)n. unconquered, unsurpassed, [Ṛg-veda] etc.
2) [v.s. ...] m. a poisonous insect, [Suśruta]
3) [v.s. ...] Viṣṇu
4) [v.s. ...] Śiva
5) [v.s. ...] one of the eleven Rudras, [Harivaṃśa]
6) [v.s. ...] a class of divinities (constituting one portion of the so-called Anuttara divinities of the Jainas)
7) [v.s. ...] Name of a serpent-demon, [Mahābhārata]
8) [v.s. ...] of a son of Kṛṣṇa, [Bhāgavata-purāṇa]
9) [v.s. ...] of a mythical sword, [Kathāsaritsāgara]
10) Aparājitā (अपराजिता):—[=a-parājitā] [from a-parājita > a-parājayin] f. (with diś) the northeast quarter, [Aitareya-brāhmaṇa etc.]
11) Aparājita (अपराजित):—[=a-parājita] [from a-parājayin] Durgā
12) Aparājitā (अपराजिता):—[=a-parājitā] [from a-parājita > a-parājayin] several plants, Clitoria Ternatea, Marsilea Quadrifolia, Sesbania Aegyptiaca
13) [v.s. ...] a species of the Śarkarī metre (of four lines, each containing fourteen syllables).
[Sanskrit to German] (Deutsch Wörterbuch)Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
Aparājita (अपराजित):—(3. a + parājita von ji mit parā)
1) adj. a) unbesiegt [Hemacandra’s Anekārthasaṃgraha 5, 18.] [Medinīkoṣa t. 230.] jetāra.aparājitam [Ṛgveda 5, 25, 6. 1, 11, 2. 3, 12, 4. 8, 38, 2. 10, 48, 11.] [Vājasaneyisaṃhitā 28, 2.] a.aṃ lo.aḥ priyatamo de.ānā.aparājitaḥ [Atharvavedasaṃhitā 5, 30, 17. 8, 5, 22. 10, 2, 33. 4, 15.] tā senā [The Śatapathabrāhmaṇa 14, 5, 1, 6.] [?= Bṛhadāranyakopaniṣad 2, 1, 6.] tā pūrbrahmaṇaḥ [Chāndogyopaniṣad 8, 5, 3.] aparājitamāyatanam (des Brahman) [Kauṣītakyupaniṣad] in [Weber’s Indische Studien I, 397. 401.] [Hiḍimbavadha 2, 17.] saṃyugeṣvaparājitaḥ [Rāmāyaṇa 4, 9, 96. 5, 32, 14.] anyonyamaparājitau [6, 79, 54.] — b) aparājitā dik heisst die nordöstliche Weltgegend: ta (devāsurāḥ) udīcyāṃ prācyāṃ diśyayatanta te tato na parājayanta saiṣā digaparājitā [Aitareyabrāhmaṇa 1, 4.] [Manu’s Gesetzbuch 6, 31.] —
2) m. a) ein bes. giftiges Insect [Suśruta 2, 289, 14.] — b) Viṣṇu [Hemacandra’s Abhidhānacintāmaṇi 66.] [Anekārthasaṃgraha 5, 18.] [Medinīkoṣa t. 230.] — c) Śiva [Hemacandra’s Abhidhānacintāmaṇi 40.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] — d) einer der  Rudra [Harivaṃśa 166. 11532. 14169.] [Viṣṇupurāṇa 121.] — e) eine Klasse von Göttern, die eine Unterabtheilung der Anuttara bilden, [Hemacandra’s Abhidhānacintāmaṇi 94,] [Scholiast] — f) Nomen proprium eines Weisen [Medinīkoṣa] (es ist wohl īśājarṣyantare zu lesen). —
3) f. a) Durgā [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] aparājitāstotra [Weber’s Verzeichniss No. 1350.] — b) Name verschiedener Pflanzen: α) Clitoria Ternatea Lin., ein rankender Strauch mit blauen oder weissen Blüthen, dessen Wurzel officinell ist, [Amarakoṣa 2, 4, 3, 22.] [Hemacandra’s Abhidhānacintāmaṇi 1156.] [Anekārthasaṃgraha 5, 18.] [Medinīkoṣa] [AINSLIE,] [Mat. ind. II, 139.] — β) Marsilea quadrifolia Lin., ein Wasserfarn, [Amarakoṣa 2, 4, 5, 15.] — γ) Sesbania aegyptiaca Pers., ein kleiner Baum, [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa S.] jayantī. — c) Name eines Metrums (4 Mal ˘ ˘ ˘ ˘ ˘ ˘ ¯, ˘ ¯ ˘ ˘ ¯ ˘ ¯ oder ˘ ˘ ¯ ˘ ˘ ˘ ¯, ˘ ¯ ˘ ˘ ¯ ˘ ¯) [Colebrooke II, 161. (IX, 2.)]
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1) a) füge unbesiegbar, unüberwindlich hinzu; von Personen [Nalopākhyāna 12, 93. 20, 28.] — b) [ĀŚV. GṚHY. 1, 7, 19.] —
2) g) Nomen proprium eines Schlangendämons [Mahābhārata 1, 1558.] — h) Nomen proprium eines Sohnes des Kṛṣṇa [Bhāgavatapurāṇa 10, 61, 15.] — i) eines Wesens im Gefolge Padmapāṇi’s [WILSON, Sel. Works 2, 24.] — k) Nomen proprium eines zauberhaften Schwertes [Kathāsaritsāgara 81, 108. 99, 37. 115, 143.] —
3) a) Nomen proprium eines Wesens im Gefolge der Durgā [WILSON, Sel. Works 2, 38.] Bez. eines zehnjährigen nichtmenstruirenden Mädchens, welches bei der Durgā-Feier diese Göttin vertritt, [ANNADĀKALPA im Śabdakalpadruma] u. kumārī . — c) mit Cäsur nach der 7ten Silbe [Weber’s Indische Studien 8, 387.] [Chandomañjarī 66.]Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
1) Adj. (f. ā) — a) unbesiegt , unbesiegbar , unüberwindlich. — b) diṣ Nordosten. —
2) m. — a) ein best. giftiges Insect. — b) *Beiname Viṣṇu’s und Śiva's. — c) Nomen proprium — α) eines Rudra. — β) eines Schlangendämons. — γ) eines Sohnes des Kṛṣṇa. — δ) eines Wesens im Gefolge Padmapāṇi's. — ε) *Pl. einer Klasse von Göttern bei den Jaina. — ζ) eines mythischen Schwertes. —
3) f. ā — a) *Clitoria_Ternatea Lin. , Marsilea_quadrifolia Lin. , Sesbania_aegyptiaca Pers. — b) ein best. Metrum. — c) die 10te Nacht im Karmamāsa [Indische studien von Weber 10,296.] — d) eine Form der Durgā. — e) ein zehnjähriges nicht menstruirendes Mädchen , welches bei der Durgā-Feier diese Göttin vertritt. — f) Nomen proprium eines Wesens im Gefolge der Durgā. — g) Nomen proprium der Burg Brahman’s [Chāndogyopaniṣad 8,5,3.] —
4) n. = 3)g) [Kauṣitakibrāhmaṇopaniṣad 1,3,5.]
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
Aparājita (अपराजित) [Also spelled aparajit]:—(a) unconquered, unvanquished.
See also (Relevant definitions)
Starts with: Aparajitadhvaja, Aparajitadhvajabala, Aparajitagana, Aparajitajnanasthama, Aparajitamantra, Aparajitameru, Aparajitaprabha, Aparajitapriccha, Aparajitapricha, Aparajitapujaprayoga, Aparajitarakshita, Aparajitastotra, Aparajitatantra, Aparajitatejas, Aparajitavastushastra, Aparajitavidya, Aparajitavratadhvaja.
Full-text (+119): Adrikarni, Katabhi, Vishnukranta, Anuttara, Aparajitagana, Sthulapushpa, Vishahantri, Aparajit, Girishalini, Girikarna, Vishahantar, Avyadhika, Mrigankalekhakatha, Mahapushpa, Aparajiti, Samyana, Aparajitatantra, Sitatapatraparajita, Girikarni, Sangameshvara.
Search found 50 books and stories containing Aparajita, Aparājitā, Aparājita, Aparājīta, A-parajita, A-parājita, A-parājitā; (plurals include: Aparajitas, Aparājitās, Aparājitas, Aparājītas, parajitas, parājitas, parājitās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Indian Buddhist Iconography (by Benoytosh Bhattachacharyya)
List of Mahabharata people and places (by Laxman Burdak)
Chandogya Upanishad (Madhva commentary) (by Srisa Chandra Vasu)
Chandogya Upanishad (english Translation) (by Swami Lokeswarananda)
Vedic influence on the Sun-worship in the Puranas (by Goswami Mitali)
Sun-worship Vratas (1) Aparājitā-saptamī < [Chapter 5 - Rituals Related to the Sun-Worship in the Purāṇas]
Sun-worship Vratas (47) Śāka-saptamī < [Chapter 5 - Rituals Related to the Sun-Worship in the Purāṇas]
The Skanda Purana (by G. V. Tagare)
Chapter 62 - The Practice of Mahāvidyā < [Section 2 - Kaumārikā-khaṇḍa]
Chapter 17 - The breaking of ego of Rukmi and the servants of God < [Section 4 - Dvārakā-māhātmya]
Chapter 21 - Advice to Propitiate Śiva < [Section 1 - Prabhāsa-kṣetra-māhātmya]