Ayam, aka: Ayaṃ, Ayaṁ; 2 Definition(s)
Ayam means something in Buddhism, Pali, the history of ancient India. 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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ayaṃ : ((nom. sing. of ima), m.; f.) this person.Source: BuddhaSasana: Concise Pali-English Dictionary
Ayaṃ, (pron.) (Sk. ayaṃ etc., pron. base Idg. *i (cp. Sk. iha), f. *ī. Cp. Gr. i)n, min; Lat. is (f. ea, nt. id); Goth is, nt. ita; Ohg. er (= he), nt. ez (= it); Lith. jìs (he), f. jì (she). ) demonstr. pron. “this, he＂; f. ayaṃ; nt. idaṃ & imaṃ “this, it＂ etc. This pron. combines in its inflection two stems, viz. as° (ayaṃ in Nom. m. & f.) & im° (id° in Nom. nt.).
I. Forms. A. (sg.) Nom. m. ayaṃ Sn. 235; J. I, 168, 279; f. ayaṃ (Sk. iyaṃ) Kh VII. 12; J. II, 128, 133; nt. idaṃ Sn. 224; J. III, 53; & imaṃ Miln. 46. Acc. m. imaṃ J. II, 160; f. imaṃ (Sk. īmāṃ) Sn. 545, 1002; J. I, 280. Gen. Dat. m. imassa J. I, 222, 279 & assa Sn. 234, 1100; Kh VII. 12 (Dat.); J. II, 158; f. imissā J. I, 179 & assā (Sk. asyāḥ) J. I, 290; DhA. III, 172. Instr. m. nt. iminā J. I, 279; PvA. 80 & (peculiarly or perhaps for amunā) aminā Sn. 137; f. imāya (Sk. anayā) J. I, 267. The Instr. anena (Sk. anena) is not proved in Pāli. Abl. asmā Sn. 185; Dh. 220; & imasmā (not proved). Loc. m. nt. imasmiṃ Kh III, ; J. II, 159 & asmiṃ Sn. 634; Dh. 242; f. imissā PvA. 79 (or imissaṃ？) & imāyaṃ (no ref.).—B. (pl.) Nom. m. ime J. I, 221; Pv. I, 83; f. imā (Sk. imāḥ) Sn. 897 & imāyo Sn. 1122; nt. imāni (= Sk. ) Vin. I, 84. Acc. m. ime (Sk. imān) J. I, 266; II, 416; f. imā (Sk. imāḥ) Sn. 429; J. II, 160. Gen. imesaṃ J. II, 160 & esaṃ (Sk. eṣāṃ) M. II, 86, & esānaṃ M. II, 154; III, 259; f. also āsaṃ J. I, 302 (= etāsaṃ C.) & imāsaṃ. Instr. m. nt imehi J. VI, 364; f. imāhi. Loc. m. nt. imesu (Sk. eṣu) J. I, 307.
II. Meanings (1) ayaṃ refers to what is immediately in front of the speaker (the subject in question) or before his eyes or in his present time & situation, thus often to be trsld. by “before our eyes＂, “the present＂, “this here＂, “just this＂ (& not the other) (opp. para), viz. atthi imasmiṃ kāye “in this our visible body＂ Kh III, ; yath’âyaṃ padīpo “like this lamp here＂ Sn. 235; ayaṃ dakkhiṇā dinnā “the gift which is just given before our eyes＂ Kh VII. 12; ime pādā imaṃ sīsaṃ ayaṃ kāyo Pv. I, 83; asmiṃ loke paramhi ca “in this world & the other＂ Sn. 634, asmā lokā paraṃ lokaṃ kathaṃ pecca na socati Sn. 185; cp. also Dh. 220, 410; J. I, 168; III, 53.—(2) It refers to what immediately precedes the present of the speaker, or to what has just been mentioned in the sentence; viz. yaṃ kiñci vittaṃ ... idam pi Buddhe ratanaṃ “whatever ... that＂ Sn. 224; ime divase these days (just gone) J. II, 416; cp. also Vin. I, 84; Sn. 429; J. II, 128, 160.—(3) It refers to what immediately follows either in time or in thought or in connection: dve ime antā “these are the two extremes, viz. ＂ Vin. I, 10; ayaṃ eva ariyo maggo “this then is the way＂ ibid. ; cp. J. I, 280. ‹-› (4) With a touch of (often sarcastic) characterisation it establishes a closer personal relation between the speaker & the object in question & is to be trsld. by “like that, such (like), that there, yonder, yon＂, e.g. imassa vānarindassa “of that fellow, the monkey＂ J. I, 279; cp. J. I, 222, 307; II 160 (imesaṃ sattānaṃ “creatures like us＂). So also repeated as ayañ ca ayañ ca “this and this＂, “so and so＂ J. II, 3; idañ c’idañ ca “such & such a thing＂ J. II, 5.—(5) In combn with a pron. rel. it expresses either a generalisation (whoever, whatever) or a specialisation (= that is to say, what there is of, i.e. Ger. und zwar), e.g. yâyaṃ taṇhā Vin. I, 10; yo ca ayaṃ ... yo ca ayaṃ “I mean this ... and I mean＂ ibid. ; ye kec’ime Sn. 381; yadidaṃ “i.e. ＂ Miln. 25; yatha-y-idaṃ “in order that＂ (w. pot.) Sn. 1092. See also seyyathīdaṃ.—(6) The Gen. of all genders functions in general as a possessive pron. of the 3rd = his, her, its (lit. of him etc.) and thus resembles the use of tassa, e.g. āsava’ssa na vijjanti “his are no intoxications＂ Sn. 1100; sīlaṃ assā bhindāpessāmi “I shall cause her character to be defamed＂ J. I, 290; assa bhariyā “his wife＂ J. II, 158 etc. freq. (Page 75)
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.
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Search found 51 books and stories containing Ayam, Ayaṃ or Ayaṁ. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Brihad Bhagavatamrita (by Śrīla Sanātana Gosvāmī)
Verse 2.3.69 < [Chapter 3 - Bhajana: Worship]
Verse 2.3.52 < [Chapter 3 - Bhajana: Worship]
Verse 2.7.73 < [Chapter 7 - Jagad-ānanda: The Bliss of the Worlds]
A History of Indian Philosophy Volume 4 (by Surendranath Dasgupta)
Part 5 - Epistemological Process in Inference < [Chapter XXVIII - Madhva Logic]
Part 3 - Tarka (ratiocination) < [Chapter XXVIII - Madhva Logic]
Part 1 - Ontology < [Chapter XXVII - A General Review of the Philosophy of Madhva]
A Manual of Abhidhamma (by Nārada Thera)
Fourfold Rebirth < [Chapter V - Process Freed Section]
Mind-door Thought-Process < [Chapter IV - Analysis of Thought-Processes]
Classification of Individuals < [Chapter IV - Analysis of Thought-Processes]
Satapatha Brahmana (by Julius Eggeling)
Kāṇḍa XI, adhyāya 8, brāhmaṇa 4 < [Eleventh Kāṇḍa]
Kāṇḍa XIII, adhyāya 3, brāhmaṇa 1 < [Thirteenth Kāṇḍa]
Kāṇḍa V, adhyāya 1, brāhmaṇa 1 < [Fifth Kāṇḍa]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
II. Concentration of the doubly liberated saint (ubhayatobhāga-vimukta) < [Part 2 - Surpassing the high concentrations of the Śrāvakas]
Part 5 - Morality of the bhikṣu < [Section II.2 - Morality of the monastic or pravrajita]
Preliminary note to liberations, masteries and totalities < [Class (5) liberations, (6) masteries and (7) totalities]