Cuta, Cūta, Cūṭā, Cutā: 31 definitions
Introduction:
Cuta means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi, Tamil. 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 Chuta.
Images (photo gallery)
In Hinduism
Ayurveda (science of life)
Dietetics and Culinary Art (such as household cooking)
Cūta (चूत) refers to a variety of mango and represents a type of fruit-bearing plant, according to the Arthaśāstra II.15.19, and is commonly found in literature dealing with the topics of dietetics and culinary art, also known as Pākaśāstra or Pākakalā.—We can see the description of flowering and fruit bearing plants in Ṛgveda. But we come across the specific names of them only in the later Saṃhita and Brāhmaṇa literature. [...] Karamarda, parūṣaka, cūta (a variety of mango), Emblic myrobalan (āmalaka), Citrus medica, jujube, rose apple (jambu), cucumber (urvāruka), palm fruit (tālaphala), rājādana, pomegranate and jack fruit are referred to in Arthaśāstra.
Cūta refers to “mango”, the fruit of which is mentioned in a list of remedies for indigestion in the 17th century Bhojanakutūhala (dravyaguṇāguṇa-kathana).—A complete section in Bhojanakutūhala is devoted for the description of agents that cause indigestion [viz., mātsya (made of fish)]. These agents consumed on a large scale can cause indigestion for certain people. The remedies [viz., cūta-phala (mango fruit)] for these types of indigestions are also explained therewith.
Agriculture (Krishi) and Vrikshayurveda (study of Plant life)
Cūta (चूत) refers to “mango trees” which were used in various recipes for bio-organic manipulation of plants/flowers/fruits, according according to the Vṛkṣāyurveda by Sūrapāla (1000 CE): an encyclopedic work dealing with the study of trees and the principles of ancient Indian agriculture.—For example, while describing a recipe for producing fragrance (gandha-samutpatti): “An ordinary mango tree (cūta-viṭapī) gets the good quality of a high class mango tree and puts forth fragrant blossom attracting the bees if it is smeared with the thick paste of Syzygium cumini, coral, Cyperus hexastachys communis and the roots of Vetiveria zizanioides and then sprinkled with the water from the same paste”.
Veterinary Medicine (The study and treatment of Animals)
Cūta (चूत) refers to “mango (shoots)”, according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 2, “on favorable marks”]: “6. With very glossy, shining eyes, and reddish trunk ends, with rod-like penis handsome with the beauty of mango shoots (cūta-pravāla-ruci), radiant as red lotuses, with voice like the koil’s; such elephants, assuredly, are auspicious for kings”.
Unclassified Ayurveda definitions
Cūta (चूत) is a Sanskrit word referring to Magnifera indica (“mango”) from the Anacardiaceae family. It is used throughout Ayurvedic literature such as the Carakasaṃhitā or the Suśrutasaṃhitā. It is a large evergreen tree growing up to 45 meters in heighth. It grows all over India in forests up to 1200 meters altitude. It is widely cultivated. It has simple leaves with small flowers which are pungently odorous and reddish white or yellowish green in large pubescent panicles. The fruits are large fleshy drupes and have a green, orange, yellow or red color. Its seed is solitary.
According to the Amarakośa, the plain mango (Cūta) has the following two synonyms: Āmra and Rasāla, while the fragrant variety (Sahakāra) has the following synonyms: Kāmaṅga, Madhudūta, Mākanda and Pikavallabha. The Amarakośa is a 4th century Sanskrit botanical thesaurus authored by Amarasiṃha.
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.
Pancaratra (worship of Nārāyaṇa)
Cūta (चूत) refers to the “mango” and represents two types of vegetables fit for use in oblation offerings, according to verse 25.121b-125 of the Īśvarasaṃhitā.
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Purana and Itihasa (epic history)
Cūta (चूत) refers to “mango trees”, according to the Śivapurāṇa 2.2.21. Accordingly as Brahmā narrated to Nārada:—“[...] When Kāma (God of Love) reached the vicinity of Śiva, Spring spread all his splendour in accord with the inclination of the lord. [...] The mango trees (cūta) and the Śāli plants shining like mild fire shone like the open couches for the flowery arrows of Kāma”.
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.
General definition (in Hinduism)
According to Śrīla Jīva Gosvāmī, Cūta is a mango creeper (Śrīmad Bhāgavatam 10.30.9).
Cūta (चूत)—Sanskrit word for the “Mango”. This may be a plain synonym or may denote a different species of mangoes. The sahakāra is also used interchangeably with cūta. The Ṛtusaṃhāra for instance has two verses which describe the cūta and the sahakāra’s very similar effects on travellers and there is no suggestion of a distinction between the two.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Cūta (चूत) is the name of the tree (vṛkṣa), identified with the mango tree, and associated with Subhīṣaṇa: the southern cremation ground (śmaśāna) according to the Vajravārāhī-sādhana by Umāpatideva as found in te 12th century Guhyasamayasādhanamālā. As a part of this sādhana, the practicioner is to visualize a suitable dwelling place for the goddess inside the circle of protection which takes the form of eight cremation grounds.
These trees (e.g., Cūta) that are associated with the cremation grounds are often equated with the eight bodhi-trees of the Buddhas (the current buddha plus the seven previous one). According to the Śmaśānavidhi each tree has a secondary tree (upavṛkṣa) that is depicted as lovely and covered in vaṅga flowers and fruit. In each tree lives a naked rākṣasa who is wrathful in form, who eats human flesh and who has the animal face or the mount of the dikpati in his cremation ground.
Cūta (चूत) refers to one of the eight trees (vṛkṣa) of the Guṇacakra, according to the 10th century Ḍākārṇava chapter 15. Accordingly, the guṇacakra refers to one of the four divisions of the sahaja-puṭa (‘innate layer’), situated within the padma (lotus) in the middle of the Herukamaṇḍala. Cūta is associated with the charnel grounds (śmaśāna) named Vibhīṣaṇa; with the direction-guardian (dikpāla) named Yama; with the serpent king (nāgendra) named Padma and with the cloud king (meghendra) named Āvarta.
Cūta (चूत) refers to the “mango”, as mentioned in Chapter 12 (“offering food”) of the Susiddhikara-sūtra. Accordingly, “The fruit of the bījapūraka (citron) is suitable for all three families, and the pomegranate and fruit of the cūta (mango) are also suitable for the three families: in this order each is suitable for one family. [...] There are many more kinds of fruit such as the above varieties, but with different names: examine their taste and use them accordingly to make offerings”.
When you wish to offer food [viz., cūta], first cleanse the ground, sprinkle scented water all around, spread out on the ground leaves that have been washed clean, such as lotus leaves, palāśa (dhak) leaves, and leaves from lactescent trees, or new cotton cloth, and then set down the oblatory dishes. [...] First smear and sprinkle the ground and then spread the leaves; wash your hands clean, rinse out your mouth several times, swallow some water, and then you should set down the food [viz., cūta]. [...]
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)
Cūta (चूत) is the name of a big garden situated near big lotus-lakes in the vicinity of the four Añjana mountains, according to Jain cosmology.
The Añjana-mountains (and gardens such as Cūta) are situated in the southern direction of the central part of Nandīśvaradvīpa, which is one of the continents (dvīpa) of the middle-world (madhyaloka) and is mentioned in ancient Jaina canonical texts dealing with cosmology and geography of the universe. Examples of such texts are the Saṃgrahaṇīratna in the Śvetāmbara tradition or the Tiloyapannatti and the Trilokasāra in the Digambara tradition.
Cūta (चूत) refers to one of the great gardens near the four Añjana mountains, which are situated in the “middle world” (madhyaloka), according to chapter 2.3 [ajitanātha-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.
Accordingly:—“In the four directions from each of the Añjana Mountains there are lotus-lakes, 100,000 yojanas square: [...]. At a distance of 500 yojanas from each of them there are great gardens, 500 yojanas wide and 100,000 long, named Aśoka, Saptacchadaka, Campaka, and Cūta. Within the lotus-lakes are the crystal Dadhimukha Mountains, cylinder-shaped, characterized by terraces, gardens, etc., as decorations. They are 64,000 yojanas high, and 1,000 buried in the ground; 10,000 in diameter at top and bottom. [...]”.
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 geography
Cūta (சூத) or Sutha refers to one of the Siddhars (Siddhas) and Rishis mentioned by Rangarasa Desiga Swamigal in his Siddhargal Potri Thoguppu. Each name in the list starts with prefix ‘Om’ followed by the Siddhar’s names and ends with refrain ‘Thiruvadigal Potri’. For example for Cūta: ஓம் சூதமுனிவர் திருவடிகள் போற்றி [ōm cūtamuṉivar tiruvaṭikaḷ pōṟṟi].—These Siddhas experienced union with the ultimate reality and witnessed a spiritual transformation of their intellectual, mental, vital and ultimately, physical bodies.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, 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 dictionary
cuta : (pp. of codeti) incited; reproved; accused. (pp. of cavati), fallen away; shifted.
Cuta, (pp. of cavati; Sk. cyuta) 1. (adj.) shifted, disappeared, deceased, passed from one existence to another Vin.IV, 216; Sn.774, 899; It.19, 99; J.I, 139, 205; Pug.17.——accuta permanent. not under the sway of Death, Ep. of Nibbāna Dh.225.—2. (n.) in cpd. cutûpapāta disappearance & reappearance, transmigration, Saṃsāra (see cuti) S.II, 67 (āgatigatiyā sati c° hoti); A.III, 420; IV, 178; DhA.I, 259; usually in phrase sattānaṃ cutûpapāta-ñāṇa the discerning of the saṃsāra of beings D.I, 82=M.I, 248; D.III, 111. As cutuppāta at A.II, 183. Cp. jātisaṃsāra-ñāṇa. (Page 270)
1) cuta (စုတ) [(ti) (တိ)]—
[cu+ta+．cu cavane．nīti,dhā．33.]
[စု+တ+။ စု စဝနေ။ နီတိ၊ ဓာ။ ၃၃။]
2) cūta (စူတ) [(pu) (ပု)]—
[cuti+a．cu+ta．cuti āse caneç rakkhaṇe ca,a,cu cavane vā,to．dīghādi．,ṭī．557.]
[စုတိ+အ။ စု+တ။ စုတိ အာသေ စနေ,ရက္ခဏေ စ၊ အ၊ စု စဝနေ ဝါ၊ တော။ ဒီဃာဒိ။ ဓာန်၊ ဋီ။ ၅၅၇။]
[Pali to Burmese]
1) cuta—
(Burmese text): (၁) ရွေ့လျောသော၊ သူ။ (က) ရွေ့လျော-စုတေ-သေ-သော။ (ခ) ရွေ့လျော-ကင်းကွာ-ရွေ့ရှား-သော။ (ဂ) ရွေ့လျော-လျောကျ-သော။ (၂) ရွေ့လျော-လျောကျ-လိုသော၊ လူထွက်လိုသော၊ သူ။
(Auto-Translation): (1) Mover, he. (a) Moving - gathering - dead. (b) Moving - separating - moving around. (c) Moving - smoothly moving. (2) Moving - wanting to move smoothly, seeking to stand out, he.
2) cūta—
(Burmese text): သရက်ပင်။
(Auto-Translation): Pineapple.
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
cūta (चूत).—f (Low. cyuti S) Pudendum muliebre.
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
Cuta (चुत).—The anus.
Derivable forms: cutaḥ (चुतः).
See also (synonyms): cuti.
--- OR ---
Cūta (चूत).—[cūṣ-kta, cotati rasaṃ cut-ac vā pṛṣo° Tv.]
1) The mango tree; ईषद्बद्धरजः कणाग्रकपिशा चूते नवा मञ्जरी (īṣadbaddharajaḥ kaṇāgrakapiśā cūte navā mañjarī) V.2.7; चूताङ्कुरास्वादकषायकण्ठः (cūtāṅkurāsvādakaṣāyakaṇṭhaḥ) Kumārasambhava 3.32; one of the 5 arrows of Cupid; see पञ्चबाण (pañcabāṇa).
-tam The anus.
Derivable forms: cūtaḥ (चूतः).
Cuta (चुत).—m.
(-taḥ) The anus. E. cut to be moist, affix ka; also cyuta and cuti.
--- OR ---
Cūta (चूत).—m.
(-taḥ) 1. The mango, (Manjifera Indica.) 2. The anus. E. cūṣ to drink, affix kta, deriv. irr. or cut to be moist, affix. ac . cūṣa-kta cotati rasam, cuta ac vā .
Cūta (चूत).—m. The mango, Mangifera indica, [Rāmāyaṇa] 3, 79, 17.
Cūta (चूत).—[masculine] the mango tree.
1) Cuta (चुत):—mf(ti). = cūta, the anus, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
2) Cūta (चूत):—m. the mango tree, [Mahābhārata; Rāmāyaṇa; Śakuntalā] etc. (cf. kapi-)
3) = cuta, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
1) Cuta (चुत):—(ira) cotati 1. a. To wet, to be wet or moist.
2) (taḥ) 1. m. The anus.
3) Cūta (चूत):—(taḥ) 1. m. The mango; the anus.
Cuta (चुत):—m. After [Śabdaratnāvalī im Śabdakalpadruma] Auch cuti f. ebend. — Vgl. cūta, cyuti .
--- OR ---
Cūta (चूत):—m.
1) der Mangobaum (s. āmra) [Amarakoṣa 2, 4, 2, 14.] [Trikāṇḍaśeṣa 2, 4, 9.] [Hemacandra’s Abhidhānacintāmaṇi 1133.] [Mahābhārata 6, 4350. 7, 1829.] [Rāmāyaṇa 3, 79, 17. 5, 16, 2. 74, 3.] [Suśruta 1, 22, 9. 324, 14. 2, 67, 8.] [Śākuntala 88. 77, 11.] [Mālavikāgnimitra 60.] [Bhāgavatapurāṇa 3, 21, 42. 4, 6, 15. 5, 16, 13. 17.] manasijena sakhe prahariṣyatā dhanupi cūtaśaraśca niveśitaḥ [Śākuntala 135.] Vgl. kapicūta . —
2) m. After [Śabdaratnāvalī im Śabdakalpadruma]; vgl. cuta .
Cuta (चुत):—m. und cuti f. After.
--- OR ---
Cūta (चूत):—m. —
1) der Mangobaum. —
2) *After.
Cūta (चूत) in the Sanskrit language is related to the Prakrit words: Cūa, Cūā.
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
Cūta (चूत) [Also spelled chut]:—(nf) the female genital organ, vagina.
...
Kannada-English dictionary
Cūta (ಚೂತ):—[noun] the evergreen tree Mangifera indica of Anacardiaceae family with yellow-red, oblong fruit having juicy pulp, thick rind and a hard stone; mango tree.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Tamil dictionary
Cutā (சுதா) adjectival < svataḥ. One's own, voluntary, spontaneous; தன்னடைவான. சுதா சாட்சி. [thannadaivana. suthasangithai sadsi.] (W.)
--- OR ---
Cutā (சுதா) noun See சுதை¹ [suthai¹], 1.
--- OR ---
Cūṭā (சூடா) noun < cūḍā. Local usage
1. Bracelet; கைவளை. [kaivalai.]
2. Sacred eleocarpus bead enclosed in gold and hung round the neck in a gold band; கழுத்திலணியும் பொற்கொடியிற்கோத்த உருத் திராக்கம் [kazhuthilaniyum porkodiyirkotha uruth thirakkam]
Tamil is an ancient language of India from the Dravidian family spoken by roughly 250 million people mainly in southern India and Sri Lanka.
See also (Relevant definitions)
Partial matches (+0): Luo, Da, Cu, A, Cuti, Ta.
Starts with (+18): Cuta-Kana-Kara-Dishi, Cutabana, Cutabavala, Cutabija, Cutacalai, Cutacan, Cutacankitai, Cutacankolakki, Cutacatci, Cutacci, Cutacinturam, Cutacua, Cutadevata, Cutakantaki, Cutakaranam, Cutakarumam, Cutakevali, Cutakkutittavan, Cutakuja, Cutalatika.
Full-text (+341): Cavita, Cudamani, Sudhamshu, Nisudana, Sudhakara, Kapicuta, Maharajacuta, Cutamunivar, Cutamanjari, Cutamuni, Sudhadhara, Cutalatika, Sudashala, Sudadhyaksha, Sudas, Sudhanidhi, Sudharasa, Cutavancanam, Cutakantaki, Cutapaspam.
Relevant text
Search found 159 books and stories containing Cuta, Chuda, Chutha, Cu-ta-, Cūta, Cūtā, Cūṭā, Cutā, Cuti-a, Soodaa, Sootha, Suda, Sudha, Sutha, Suthaa; (plurals include: Cutas, Chudas, Chuthas, s, Cūtas, Cūtās, Cūṭās, Cutās, as, Soodaas, Soothas, Sudas, Sudhas, Suthas, Suthaas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Garga Samhita (English) (by Danavir Goswami)
Verses 6.10.7-9 < [Chapter 10 - In the Description of the Gomatī River, the Glories of Cakra-tīrtha]
Verses 5.15.18-19 < [Chapter 15 - Seeing Sri Radha]
Tirumantiram by Tirumular (English translation)
Verse 1440: Goal of Suddha Saivas is to be One With Siva < [Tantra Five (aintam tantiram) (verses 1419-1572)]
Verse 2245: Rid of Malas, Souls Become Suddhas < [Tantra Eight (ettam tantiram) (verses 2122-2648)]
Verse 2969: They are in Nada and Bindu < [Tantra Nine (onpatam tantiram) (verses 2649-3047)]
Amarakoshodghatana of Kshirasvamin (study) (by A. Yamuna Devi)
Kṣīrasvāmin’s citations of Bhoja < [Chapter 6 - Grammatical Aspects]
Dictionaries of Indian languages (Kosha)
Page 110 < [Tamil-Hindi-English, Volume 2]
Page 266 < [Tamil-English-Bengali (1 volume)]
Page 587 < [Hindi-Assamese-English Volume 2]
World Journal of Pharmaceutical Research
Safety profile of Soothshekhara Rasa in Ayurveda. < [2019: Volume 8, March issue 3]
Enhancing aceclofenac dissolution using hydrophilic carriers. < [2017: Volume 6, December issue 16]
Anti-cancer drugs in Siddha for cervical or vaginal cancer review. < [2017: Volume 6, October special issue 13]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)