Cit, Cid, Ciṭ: 31 definitions
Introduction:
Cit means something in Hinduism, Sanskrit, Jainism, Prakrit, Buddhism, Pali, 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 Chit.
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In Hinduism
Vyakarana (Sanskrit grammar)
Cit (चित्).—Affixes or substitutes or bases marked with the mute letter च् (c) signifying the acute accent for the last vowel; e. g. अथुच्, धुरच्, कुण्डिनच् (athuc, dhurac, kuṇḍinac) etc. cf P. VI. 1. 163, 164.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Vaishnavism (Vaishava dharma)
Cit (चित्) refers to “(1) Spirit (2) Consciousness (3) Pure thought”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
Cit (चित्) refers to:—Spiritual consciousness; pure cognition; knowledge potency; spirit. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Cit (चित्) refers to—Knowledge.
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’).
Vedanta (school of philosophy)
Cit (चित्) or Bodhamātra refers to “pure, all-encompassing luminousness”, according to the Aṣṭāvakragītā chapter 2.—Man’s ignorance and attachment foster the sense of duality, the source of all misery and bondage (cf. II, 16, 8. 20). Its nature is pure, all-encompassing luminousness (cit or bodhamātra). The self is all that exists. When the universe manifests itself, verily it is the Self which shines (cf. II, 8), In the infinite ocean, the formless and tranquil Self, the wind of the finite mind generates the playful waves of manifold forms—the phenomena of the universe and empirical selves (jīvas). These all return to the ocean of the Self and vanish as illusion is overcome (cf. II, 4, 23-25). The Self is simply marvellous (cf. II, 11-14, 25).
Cit (चित्) refers to “consciousness” (represented as the “witness” of the five elements), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] You are neither earth, water, fire, air or even ether. For liberation know yourself as consisting of consciousness (cid-rūpa), the witness of these. If only you will remain resting in consciousness (cit), seeing yourself as distinct from the body [yadi dehaṃ pṛthakkṛtya citi viśrāmya tiṣṭhasi], then even now you will become happy, peaceful and free from bonds. You do not belong to the Brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything—so be happy. [...]”.
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).
Shaivism (Shaiva philosophy)
Cit (चित्) or Saṃvit refers to the “transindividual Power of Awareness”, and represents of the fifth division of the Self, according to Kṣemarāja’s Pratyabhijñāhṛdaya (chapter 7-8).—Accordingly, the self is said to be four-fold: void, life-force, the subtle body consisting of the mind and its faculties, and the physical body. It is five-fold with the transindividual Power of Awareness (cit, saṃvit) that permeates the whole. In fact, it is not only cit that permeates the other levels: Kṣemarāja tells us that “it is clear that the very essence of each of these levels is the fact of its pervasion by all the loci of perception prior to it,” where “loci of perception” refers to these levels of embodiment as those realities with which contracted souls identify, and “prior to” means “more fundamental than
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.
Shaiva philosophy
Cit (चित्) is a synonym for “consciousness”.—The Kashmir Śaiva thinkers believe in pluralism because not all human beings are alike and the different paths and Philosophies are meant for different kinds of people. [...] The central conception of the system is that the Supreme Reality, Śiva, is not only Consciousness (prakāśa, saṃvit, cit, etc.) but also Self-reflection (vimarśa). Unlike the Brahman of Advaita Vedānta which is not conscious of itself and inactive, the Supreme Reality here embraces in itself the static and the dynamic, knowledge and action.
Cit (चित्) refers to “sentience” (applied to Śiva and Puruṣa—as opposed to Māyā which is devoid of sentience), according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—Accordingly, [root text verse 4]: “Śiva and the soul (puruṣa) are beyond number, do not produce anything and are endowed with sentience (cit). The category māyā is single, is of a nature to produce effects and is devoid of sentience. (4)”
Note: The term cit is presented as the innate property of the soul (citi), while quoting from the Mataṅgaparameśvarāgama, vidyāpāda verse 6.81ab: [citeścitsahajo dharmaḥ]—“Sentience is the innate property of the soul”. Here the term citi refers to the individual knower or subject, who is inherently conscious—its nature is not acquired or dependent on any other association like the mind, but rather, sentience (cit) is its essential quality.
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.
Shaktism (Shakta philosophy)
1) Cit (चित्) refers to one of the 64 rays of the Ājñā-Cakra which (together with the 72 rays of the Viśuddhi) are associated with the lunar plane called Brahmagranthi, according to Śaṅkarācārya’s Saudaryalaharī.—Accordingly, the Goddess is visualised (by Sādhaka) as dwelling above the six Ādhāracakras ruling over the 360 rays which emanate in them [e.g., Cit]. These 360 rays represent 360 syllables (i.e., a consummation of the śabdaprapañca or 50 alphabets) as well as the principles of nature. For the 360 syllables, together with haṃ and saḥ, Nyāsa should be performed for Śrīcakrapūjā.
2) Cid (चिद्) also refers to one of the 72 rays of the Viśuddhi-Cakra which (together with the 64 rays of the Ājñā).
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.
In Jainism
General definition (in Jainism)
Cit (चित्) refers to “consciousness”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “This self is, by nature, different from the body, etc., consisting of consciousness and bliss (cit-ānanda-maya), pure and united with mundane bondage. In reality, there is no unity of the forms of matter and consciousness with regard to mundane bondage and the connection of these two is without a beginning like gold and a flaw in gold”.
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
Ciṭ, i-ciṭi (redupl. interj.) fizz DA.I, 137. (Page 265)
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
cit (चित्).—f S Intellect, understanding, mind. Used of the Deity considered as pure Knowledge or Wisdom.
cit (चित्).—f Intellect, understanding.
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
Ciṭ (चिट्).—1 P., 1 U. (ceṭati, ceṭayati-te) To send forth or out (as a servant.)
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Cit (चित्).—1 P., 1 Ā. (cetati, cetayate, cetita)
1) To perceive, see, notice, observe; नेषूनचेतन्नस्यन्तम् (neṣūnacetannasyantam) Bhaṭṭikāvya 17.16; चिचेत सामस्तत्कृच्छ्रम् (ciceta sāmastatkṛcchram) 14.62;15.38;2.29.
2) To know, understand, be aware or conscious of; परैरध्यारुह्य- माणमात्मनं न चेतयते (parairadhyāruhya- māṇamātmanaṃ na cetayate) Daśakumāracarita 154; कादम्बरीरसभरेण समस्त एव मत्तो न किंचिदपि चेतयते जनोऽयम् (kādambarīrasabhareṇa samasta eva matto na kiṃcidapi cetayate jano'yam) K.24.
3) To regain consciousness.
4) To aim at, intend, design (with dat.).
5) To desire or long for.
6) To be anxious about, care for, be intent upon, be engaged in.
7) To resolve upon.
8) To appear, shine.
9) To be regarded as.
1) To make attentive, remind of.
11) To teach, instruct.
12) To form an idea, be conscious of, understand, comprehend think, reflect upon.
13) To be awake; जगत्येकः स चेतति (jagatyekaḥ sa cetati) L. D. B.
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Cit (चित्).—f. [cit-saṃpadā° bhāve kvip]
1) Thought, preception.
2) Intelligence, intellect, understanding; Bhartṛhari 2.1;3.1.
3) The heart, mind; मुक्ताफलैश्चिदुल्लासैः (muktāphalaiścidullāsaiḥ) Bhāgavata 9.11.33.
4) The soul, spirit, the animating principle of life.
5) Brahman.
Ciṭ (चिट्).—[ciṭa] r. 1st and 10th cls. (ceṭati ceṭayati-te) 1. To be another’s messenger or servant. 2. To order as a servant bhvā-para-saka-curā-ubha vā seṭ .
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Cit (चित्).—[(ī) citī] r. 1st cl. (cetati) cita r. 10th cl. (cetayati-te) also (i) citi r. 10th cl. (cintayati) To think or reflect on, to be sensible or rational, to weigh, to remember, to consider, &c. bhvā-para-saka-seṭ . cu-ātma-sakaseṭ . smṛtau cu-ubha-saka-seṭ .
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Cit (चित्).—f. (-cit) Intellect, understanding. ind. A particle and affix to words giving them an indefinite signification, as kaścit some one, kasyacit of some one, &c. see cana. E. cit to remember, affix bhāve kvip
Ciṭ (चिट्).—i. 1, [Parasmaipada.] To send off.
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Cit (चित्).— (akin to 2. ci), i. 1. [Parasmaipada.] To perceive.
— [Causal.] and i. 10, Atm. cetaya, 1. To perceive, Mahābhārata 12, 9890 ([Ātmanepada.]). 2. To get consciousness, Mahābhārata 1, 3616 ([Ātmanepada.]). 3. To think, Mahābhārata 18, 74 ([Parasmaipada.]); [Bhāgavata-Purāṇa, (ed. Burnouf.)] 1, 8, 9 ([Ātmanepada.]). 4. To cause to think, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 8, 1, 9 ([Ātmanepada.]). 5. To know, Mahābhārata 3, 14877 ([Parasmaipada.]). Anomalous ptcple. of the pres. [Ātmanepada.] cetayāna, Sensible, [Rāmāyaṇa] 2, 109, 7.
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Cit (चित्).—f. Soul (as distinguished from citta), [Vedāntasāra, (in my Chrestomathy.)] in
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Cit (चित्).—see cid.
Cid (चिद्).— (properly acc. n. of a lost indefinite pronoun ci = [Latin] qui + s), a particle giving to the preceding word an indefinite signification: Any, Chr. 292, 5 = [Rigveda.] i. 86, 5; Chr. 290, 3 = [Rigveda.] i. 64, 3. All, Chr. 288, 3 = [Rigveda.] i. 49, 3. In classic language it is only used after derivatives of the interrogative pronouns kim, and jatu, and gives them an indefinite signification; cf. katham, kadā, kim, kutas, kva, and jātu.
— Cf. [Latin] -que (= Oscan -pid) in quando-que = kadā cid, (qui)-cumque = kam cid.
Cit (चित्).—1. cetati cetate [participle] citta (q.v.) perceive, observe, attend to ([genetive] or [accusative]), aim at, intend ([dative]), strive after, desire ([accusative]), take care of ([accusative]); conceive, understand, know; [intransitive] appear, be conspicuous or known. [Causative] cetayati, te & citayati make attentive, remind, instruct, teach; notice, put to mind, attend to; [Middle] (A.) be conscious or sensible, think, reflect, conceive, understand, remember; appear, be conspicuous, shine. [Desiderative] cikitsati (te) intend, aim at, care for; treat medically, heal. [Intensive] cekite appear, shine.
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Cit (चित्).—2. [feminine] thought, mind, intelligence.
Cid (चिद्).—[adverb] even, indeed, also, just, always, at every time; [with] neg. not even. Often only emphasizing the [preceding] word; in [later language] only after an interrog. & jātu.
1) Cit (चित्):—[from ci] 1. cit mfn. ifc. ‘piling up’ See agni-, ūrdhva-, and pūrva-cit
2) [v.s. ...] ([Pāṇini 3-2, 92]) forming a layer or stratum, piled up, [Vājasaneyi-saṃhitā i, xii; Taittirīya-saṃhitā i] (cf. kaṅka-, karma-, cakṣuś-, droṇa-, prāṇa-, manaś-, rathacakra-, vāk-, śyena-, and śrotra-cit.)
3) [from ci] 2. cit mfn. ifc. ‘knowing’ See ṛta-cit
4) [v.s. ...] ‘giving heed to’ or ‘revenging [guilt, ṛṇa-]’ See ṛṇa-.
5) [from ci] 3. cit mfn. ifc. ‘id.’ See 2. cit.
6) Ciṭ (चिट्):—(derived from ceṭa) [class] 1. [Parasmaipada] ceṭati, to send out, [Dhātupāṭha ix, 28.]
7) Cit (चित्):—a 1. 2. 3 cit. See √1. 2. 3. ci.
8) 4. cit [class] 1. cetati ([imperfect tense] acetat, [Ṛg-veda vii, 95, 2]; p. cetat, [Ṛg-veda]) [class] 2. ([Ātmanepada] [Passive voice] 3. sg. cite, [x, 143, 4]; p. f. [instrumental case] citantyā, [i, 129, 7]; [Ātmanepada] citāna, [ix, 101, 11; Vājasaneyi-saṃhitā x, 1]) [class] 3. irreg. ciketati ([Ṛg-veda]; [subjunctive] ciketat, [Ṛg-veda]; [imperative] 2. sg. cikiddhi, [Ṛg-veda]; p. cikitāna, [Ṛg-veda]; perf. ciketa, [Ṛg-veda] etc.; ciceta, [Vopadeva viii, 37]; 3. [dual number] cetatur, [Atharva-veda iii, 22, 2]; [Ātmanepada] and [Passive voice] cikite, [Ṛg-veda] etc.; 3. [plural] tre, [Ṛg-veda]; for p. cikitvas See sub voce; [Ātmanepada] [Passive voice] cicite, [Bhaṭṭi-kāvya ii, 29]; [Aorist] acetīt, [Vopadeva viii, 35]; [Ātmanepada] [Passive voice] aceti and ceti, [Ṛg-veda]; for acait See √2. ci; [future] 1st cettā, [i, 22, 5])
—to perceive, fix the mind upon, attend to, be attentive, observe, take notice of ([accusative] or [genitive case]), [Ṛg-veda; Sāma-veda; Atharva-veda; Bhaṭṭi-kāvya];
—to aim at, intend, design (with [dative case]), [Ṛg-veda i, 131, 6; x, 38, 3];
—to be anxious about, care for ([accusative] or [genitive case]), [i, ix f.];
—to resolve, [iii, 53, 24; x, 55, 6];
—to understand, comprehend, know (perf. often in the sense of pr.), [Ṛg-veda; Atharva-veda vii, 2, 1 and 5, 5];
— [Ātmanepada] [Parasmaipada] to become perceptible, appear, be regarded as, be known, [Ṛg-veda; Vājasaneyi-saṃhitā x, xv] :—[Causal] cetayati, te (2. [plural] cetayadhvam [subjunctive] cetayat [imperative] 2. [dual number] cetayethām [imperfect tense] acetayat, [Ṛg-veda]; 3. [plural] citayante, [Ṛg-veda]; p. citayat, [Ṛg-veda] (eleven times); cetayat, [x, 110, 8, etc.]; [Ātmanepada] cetayāna See sub voce)
—to cause to attend, make attentive, remind of [i, 131, 2 and iv, 51, 3];
—to cause to comprehend, instruct, teach, [Ṛg-veda];
—to observe, perceive, be intent upon, [Ṛg-veda; Mahābhārata xii, 9890; Kathāsaritsāgara xiii, 10];
— [Ātmanepada] (once [Parasmaipada] [Mahābhārata xviii, 74]) to form an idea in the mind, be conscious of, understand, comprehend, think, reflect upon, [Taittirīya-saṃhitā vi; Śatapatha-brāhmaṇa; Chāndogya-upaniṣad vii, 5, 1; Mahābhārata; Bhāgavata-purāṇa viii, 1, 9; Prabodha-candrodaya];
— [Parasmaipada] to have a right notion of. know, [Mahābhārata iii, 14877];—[Parasmaipada] ‘to recover consciousness’, awake, [Bhaṭṭi-kāvya viii, 123];
— [Ātmanepada] to remember, have consciousness of ([accusative]), [Pāṇini 3-2, 112; Kāśikā-vṛtti; Bādarāyaṇa’s Brahma-sūtra ii, 3, 18 [Scholiast or Commentator]];
—to appear, be conspicuous, shine, [Ṛg-veda; Taittirīya-saṃhitā iii] :—[Desiderative] cikitsati ([from] √kit, [Pāṇini 3-1, 5; Dhātupāṭha xxiii, 24]; exceptionally [Ātmanepada] [Mahābhārata xii, 12544]; [imperative] tsatu [subjunctive] tsāt [Aorist] 2. sg. acikitsīs, [Atharva-veda]; [Passive voice] p. cikitsyamāna, [Suśruta; Pañcatantra])
—to have in view, aim at, be desirous, [Atharva-veda v, 11, 1; ix, 2, 3];
—to care for, be anxious about, [vi, x];—([Pāṇini 3-1, 5; Siddhānta-kaumudī])
—to treat medically, cure, [Kātyāyana-śrauta-sūtra xxv; Mahābhārata i, xii; Suśruta; Pañcatantra; Bhartṛhari];
—to wish to appear, [Ṛg-veda i, 123, 1]:
—[Causal] of [Desiderative] ([future] cikitsayiṣyati) to cure, [Mālavikāgnimitra iv, 4/5, 6 f.] :—[Intensive] cekite ([from] √2. ci?, or for tte, [Ṛg-veda i, 53, 3 and 119, 3; ii, 34, 10]; p. cekitat, [ix, 111, 3]; [Ātmanepada] cekitāna, [Ṛg-veda] eight times)
—to appear, be conspicuous, shine, [Ṛg-veda]
9) 5. cit mfn. ifc. ‘thinking’ See a-, duś-, manaś-, vipaś-, and huraś-cit
10) cf. also apa-cit
11) f. thought, intellect, spirit, soul, [Vājasaneyi-saṃhitā iv, 19; Kapila’s Sāṃkhya-pravacana; Bhartṛhari; Bhāgavata-purāṇa]
12) cf. saand ā cit
13) pure Thought (Brahma cf. [Religious Thought and Life in India] p.34), [Vedāntasāra; Prabodha-candrodaya]
14) 6. cit ind. only in [compound]
15) Cīt (चीत्):—ind. (cf. 6. cit) only in [compound]
1) Cid (चिद्):—[from cit] 1. cid in [compound] for cit.
2) 2. cid ind. even, indeed, also (often merely laying stress on a preceding word; requiring a preceding simple verb to be accentuated [Pāṇini 8-1, 57] as well as a verb following, if cid is preceded by an interrogative [pronoun] [48]; in Class. only used after interrogative pronouns and adverbs to render them indefinite, and after jātu q.v.), [Ṛg-veda; Vājasaneyi-saṃhitā; Atharva-veda]
3) like (added to the stem of a [substantive] e.g. agni-, rāja-), [Nirukta, by Yāska i, 4; Pāṇini 8-2, 101]
4) [cid-cid] or cid-ca or cid-u, as well as, both, and, [Ṛg-veda]
1) Ciṭ (चिट्):—ceṭati ceṭayati 1. 10. a. To act or order as a servant.
2) Cit (चित्):—(ī) cetati (ka, ña) cetayati te 10. c. To think. (ka, i) cintayati.
3) (t) 5. f. Intellect. A particle, as kaścit some one.
Ciṭ (चिट्):—, ceṭati entsenden [DHĀTUP. 9, 28.] — Aus ceṭa gefolgert.
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Cit (चित्):—1. (von 1. ci) adj.
1) schichtend am Ende eines comp.: agnicit (s. dieses) [Pāṇini’s acht Bücher 3, 2, 91.] [The Śatapathabrāhmaṇa 9, 5, 1, 57. 19, 1, 4, 9. 5, 4 u.s.w.] Vgl. ūrdhvacit . —
2) eine Schicht bildend, geschichtet: cita stha [Vājasaneyisaṃhitā 1, 18. 12, 46. 53.] [Taittirīyasaṃhitā 1, 1, 7, 2.] rathacakracit, droṇa u.s.w. [The Śatapathabrāhmaṇa 6, 7, 2, 8.] manaścit, vākcit u. s. w. [10, 5, 3, 3. fgg.]; vgl. [Pāṇini’s acht Bücher 3, 2, 92.]
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Cit (चित्):—2. (von 2. ci) adj. wahrnehmend kennend in ṛtacit .
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Cit (चित्):—3. (von 3. ci) adj. bestrafend in ṛṇacit .
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Cit (चित्):—
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Cit (चित्):—5. (= 4. cit) f. das Denken, Intelligenz [Amarakoṣa 1, 1, 4, 10.] [Hemacandra’s Abhidhānacintāmaṇi 309.] [Vājasaneyisaṃhitā 4, 19.] [Kapila 1, 105. 147. 165.] [Bhāgavatapurāṇa 1, 7, 23. 7, 3, 34. 9, 48. 8, 3, 16. 12, 5. 18, 12.] cinmātra reine Intelligenz, ganz Geist [Kaivalyopaniṣad] in [Weber’s Indische Studien 2, 12.] [Bhartṛhari 2, 1.] [Bhāgavatapurāṇa 3, 7, 2. 4, 7, 26. 6, 16, 21. 7, 12, 31.] cidātmaka [?3, 31, 14. 8, 3, 2. - Prabodhacandrodaja 14, 4. 69, 11. Vedānta lecture No. 2.] — Vgl. acit .
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Cit (चित्):—6. interj. s. citkāra und vgl. 2. citti .
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Cit (चित्):—7. Partikel s. cid .
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Cit (चित्):—4. , cityante [SARVADARŚANAS. 15, 3] fehlerhaft für cityante . — vi desid.
2) sarvatra vicikitsate [Spr. 5106.] vicikitsan nicht recht glauben wollend [Kathāsaritsāgara 54, 175.] — savi vgl. pravicetana . — sam caus. gewahr werden: asaṃcetayamāna [Spr. 2814.]
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Cit (चित्):—5. , cinmātra [SARVADARŚANAS. 46, 5.] cidghana [96, 1.]
Cid (चिद्):—
Ciṭ (चिट्):—, ceṭati ( parapraiṣye , praiṣye).
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Cit (चित्):—1. Adj. —
1) am Ende eines Comp. schichtend. —
2) eine Schicht bildend , geschichtet.
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Cit (चित्):—2. Adj. kennend in ṛta.
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Cit (चित्):—3. Adj. rächend in ṛṇa.
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Cit (चित्):—4. , cetati und ciketti (auch Med.) —
1) wahrnehmen , bemerken , merken auf , Acht haben auf , beobachten ; mit Gen. oder Acc. —
2) sein Absehen richten auf , beabsichtigen ; mit Dat. —
3) trachten nach (Acc.). citta so v.a. begehrt. —
4) bedacht sein auf , besorgen , sich angelegen sein lassen. —
5) beschliessen , wollen , mit Etwas zu thun haben wollen. —
6) verstehen , begreifen , wissen. —
7) *zur Besinnung kommen. —
8) sich vernehmen lassen , sich zeigen , erscheinen , gelten , bekannt sein , sein. —
9) Partic. perf. cikitvaṃs — a) bemerkt habend , bemerkend , merkend auf , aufmerksam. — b) verstehend , wissend , kundig. — Caus. cetayati , te und citayati —
1) aufmerken machen , erinnern. —
2) begreifen machen , unterweisen , lehren. —
3) Jmd zum Bewusstsein bringen , denken lassen. —
4) wahrnehmen , bemerken. —
5) aufmerken , achten auf. —
6) Med. (ausnahmsweise Act.) zu einer Vorstellung gelangen , Bewusstsein haben , begreifen , denken , nachdenken , eine richtige Vorstellung haben von (Acc.). cetayāna bei Verstande seiend , vernünftig. —
7) *zum Bewusstsein gelangen , so v.a. erwachen. —
8) Med. wissen , so v.a. sich erinnern ([241,10]) , Bewusstsein haben von (Acc.) [Śaṃkarācārya .zu.Bādarāyaṇa’s Brahmasūtra 2,3,18.] —
9) erscheinen , sich zeigen als , sich auszeichnen , conspicuum esse , glänzen. — Desid. cikitsati (ausnahmsweise Med.) —
1) beabsichtigen , es absehen auf. —
2) lüstern sein. —
3) Fürsorge treffen , sorgen für. —
4) ärztlich behandeln , heilen [171,5.] —
5) sich zeigen wollen. — Caus. vom Desid. cikitsayati heilen. — Intens. cekite (d.i. cekitte) und Partic. cekitat , cekitāna sich zeigen , erscheinen , erglänzen. — Mit anu —
1) gedenken , sich erinnern. —
2) zuerkennen , zudenken. — Mit apa Caus. abtrünnig werden von (Abl.). — Desid. sich abwenden wollen von (Abl.). — Mit ā —
1) merken auf , sich merken. —
2) begreifen , verstehen , kennen. —
3) ersinnen. —
4) sich zeigen , erscheinen , sich auszeichnen. — Desid. aufpassen auf , belauern. — Mit pra —
1) sich bemerklich machen , kund werden , erscheinen. —
2) begreifen , verstehen. —
3) kund machen , verkündigen. — Caus. —
1) kund machen , verkündigen , erscheinen machen [Ṛgveda (roth). 7,80,2.] —
2) wahrnehmen , bemerken. —
3) Med. erscheinen. — Desid. anzeigen , zeigen. — Mit atipra bemerkbar sein , sich auszeichnen. — Mit vi —
1) wahrnehmen , unterscheiden. vicitta wahrgenommen , bemerkbar. —
2) begreifen , erkennen. —
3) Med. sich wahrnehmen lassen , erscheinen. — Caus. unterscheiden , erkennen. — Desid. —
1) zu unterscheiden suchen. —
2) überlegen , zweifeln , in Ungewissheit sein über , nicht glauben wollen , sich lange bedenken. vicikitsita worüber man in Ungewissheit ist. — Intens. Partic. vi cekitāna erscheinend , sichtbar werdend [Ṛgveda (roth). 4,14,2.] — Mit pravi in cetana. — Mit sam —
1) zugleich wahrnehmen , überblicken , gewahr werden. —
2) einverstanden — , einmüthig sein.
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Cit (चित्):—5. f. Intellect , Geist.
Cid (चिद्):—Adv. —
1) sogar , selbst , auch ; immer , je ; mit einer Negation nicht einmal. Oft nur durch den Ton auszudrücken. In der klassischen Sprache nur nach Interrogativen und jātu. —
2) *wie. agni wie Feuer.
Cit (चित्) in the Sanskrit language is related to the Prakrit word: Cea.
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 dictionary
Cit (चित्):—(nm) consciousness; (a) conscious.
...
Kannada-English dictionary
Ciṭ (ಚಿಟ್):—
1) [noun] a sharp or monotonous sound.
2) [noun] an imitation of this.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Cit (चित्):—n. 1. thought; perception; intelligence; intellect; understanding; 2. the heart; mind; 3. the pure consciousness equated with moksha when the egoistic self is lost; 4. Mythol. Brahman;
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 (+21): Ciccanda, Cicchakti, Cicchandrika, Cicchuddhi, Cidabhasa, Cidadhara, Cidakasha, Cidamoda, Cidamsha, Cidananda, Cidatmaka, Cidatman, Ciddeha, Ciddevi, Cidghana, Cidrupa, Cijjagat, Cinmarici, Cinmatra, Cinmaya.
Full-text (+1307): Citkara, Cidrupa, Cidatman, Cidananda, Kincit, Cicchakti, Cidullasa, Cidabhasa, Cidghana, Cidatmaka, Agnicit, Cidvilasa, Vipashcit, Acit, Cidambara, Cinmatra, Citsukha, Citkriti, Citkrita, Karhi.
Relevant text
Search found 335 books and stories containing Cit, Cid, Cids, Ciṭ, Cīt; (plurals include: Cits, Cids, Cidses, Ciṭs, Cīts). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
International Journal of Environmental Research and Public Health (MDPI)
Health Care Use and Barriers to Care for Chronic Inflammatory Diseases (CID)... < [Volume 19, Issue 21 (2022)]
A Novel Credible Carbon Footprint Traceability System for Low Carbon Economy... < [Volume 19, Issue 16 (2022)]
Cognitive Load Changes during Music Listening and its Implication in Earcon... < [Volume 15, Issue 10 (2018)]
Toward Sustainable Model Services for Deep Learning < [Volume 15, Issue 21 (2023)]
Corporate Sustainable Growth, Carbon Performance, and Voluntary Carbon... < [Volume 15, Issue 5 (2023)]
Improving Collaborative Intrusion Detection System Using Blockchain and... < [Volume 15, Issue 3 (2023)]
World Journal of Pharmaceutical Research
Targeting inflammatory molecules with plant-based natural products. < [2017: Volume 6, June issue 6]
Pharmacophore analysis of inhibitors for bourbon virus complications < [2015: Volume 4, October issue 10]
Molecular docking and ADME/T analysis of Alpinia calcarata compounds. < [2019: Volume 8, July issue 8]
Onderstepoort Journal of Veterinary Research
MSc One Health Analytical Epidemiology < [Vol 79, No 2 (2012)]
Prevalence and risk factors associated with Campylobacter spp. occurrence in... < [Vol 86, No 1 (2019)]
Genetic characterisation of virulence genes associated with adherence,... < [Vol 85, No 1 (2018)]
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
Part 16 - Vedānta Theory of Illusion < [Chapter X - The Śaṅkara School Of Vedānta]
Part 11 - Locus and Object of Ajñāna, Ahaṃkāra, and Antaḥkaraṇa < [Chapter X - The Śaṅkara School Of Vedānta]
Part 15 - Ātman, Jīva, Īśvara, Ekajīvavāda and Dṛṣṭisṛṣṭivāda < [Chapter X - The Śaṅkara School Of Vedānta]