Kamarupa, Kama-rupa, Kāmarūpa, Kāmarūpā: 37 definitions
Introduction:
Kamarupa means something in Buddhism, Pali, Hinduism, Sanskrit, the history of ancient India, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Shaivism (Shaiva philosophy)
Source: Wisdom Library: Kubjikāmata-tantraKāmarūpa (कामरूप):—The name of one of the pīthas of the Mātṛcakra, according to the Kubjikāmatatantra. The presiding goddess is Mahocchuṣma (one of the four female attendant deities of Mitra, the central deity).
Source: archive.org: Personal and geographical names in the Gupta inscriptions (shaivism)Kāmarūpa (कामरूप).—According to the Yoginī Tantra, the kingdom of Kāmarūpa included the whole of the Brahmaputra valley together with Rangpur and Cochbihar.
Source: SOAS University of London: Protective Rites in the Netra TantraKāmarūpa (कामरूप) refers to the “form of Kāma”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 19.101cd-105ab, while describing the ritual that protect the king and his kingdom]—“Thus says Lord Siva, The Mantrin should worship Amṛteśa on all special occasions [and] on special dates in the form of Kāma (kāmarūpa) [i.e., any deity that one wishes or is called for by a particular festival]. [He] shall always attain what he desires. He should worship [Amṛteśa] in the form of Indra in order to achieve the protection of the population, to assure [an abundance of] grains of rice, for the sake of protection in respect to wives and offspring, for the prosperity of his kingdom and for royal victory”.

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.
Purana and Itihasa (epic history)
Source: Wisdom Library: The Matsya-purāṇaKāmarūpā (कामरूपा) 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., Kāmarūpā) 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: archive.org: Personal and geographical names in the Gupta inscriptions (purana)Kāmarūpa (कामरूप).—The Purāṇas mention Prāgjyotiṣa, identified with Kāmākhyā or Gauhati, as the capital of Kāmarūpa.
Source: archive.org: Shiva Purana - English TranslationKāmarūpa (कामरूप) is the name of an ancient kingdom identified with Assam, according to the Śivapurāṇa 2.3.24 (“Śiva consents to marry Pārvatī”).—Accordingly, as Śiva said to Viṣṇu: “[...] The vow of the king of Assam (Kāmarūpa) [i.e., kāmarūpa-adhipa] was made fruitful. I saved king Sudakṣiṇā who had become a hireling and a prisoner. I am the three-eyed God who bestows happiness but brought about the misery of Gautama. I especially curse those wicked persons who harass my devotees. I have the feelings of endearment towards devotees. I drank up poison for the welfare of the gods. O gods, the miseries of the gods have always been removed by me. [...]”.
Note: Kāmarūpa was also known as Prāgjyotiṣa. The designation applies to the country now called Assam. In ancient days it comprised the north-eastern part of Bengal and the western portion of Assam.
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index1) Kāmarūpa (कामरूप).—(c)—the eastern country; sacred to Lalitā.*
- * Brahmāṇḍa-purāṇa IV. 44. 93; Viṣṇu-purāṇa II. 3. 15.
2) Kāmarūpā (कामरूपा).—A mindborn mother.*
- * Matsya-purāṇa 179. 21.

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.
Kavya (poetry)
Source: Wisdom Library: KathāsaritsāgaraKāmarūpa (कामरूप) is the name of a kingdom that was conquered by Udayana (king of Vatsa) during his campaign to obtain sovereignty over the whole earth, according to the Kathāsaritsāgara, chapter 19. Accordingly, “It is not strange that then the King of Kāmarūpa, bending before him with head deprived of the umbrella, was without shade and also without brightness. Then that sovereign returned, followed by elephants presented by the King of Kāmarūpa, resembling moving rocks made over to him by the mountains by way of tribute”.
The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Kāmarūpa, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.
Source: Shodhganga: The Kavyamimamsa of RajasekharaKāmarūpa (कामरूप) is the name a locality mentioned in Rājaśekhara’s 10th-century Kāvyamīmāṃsā.—One of the district of Assam. In the Kāvyamīmāṃsā, Rājaśekhara mentions Kāmarūpa as one of the mountains situated in the eastern part of India but not as a Janapada. In the Raghuvaṃśa of Kālidāsa (IV. 83-84) described Prāgjyotiṣapura was the capital of Kāmrūpa. It may be possible that, Kāmarūpa parvata represents the Nīla hill or Nīlakutaparvata where the temple of the celebrated Kāmākhya Devi is situated.

Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
Pancaratra (worship of Nārāyaṇa)
Source: eScholarship: Chapters 1-14 of the Hayasirsa PancaratraKāmarūpa (कामरूप) is the name of an ancient region (corresponding to modern Assam), being born from there represents an undesirable characteristic of an Ācārya, according to the 9th-century Hayaśīrṣa-pañcarātra Ādikāṇḍa chapter 3.—The Lord said:—“I will tell you about the Sthāpakas endowed with perverse qualities. He should not construct a temple with those who are avoided in this Tantra. [...] Nor originating in Kāmarūpa or Kaliṅga, or Kāñcī, Kāśmīra or Kośala, nor one having bad behavior, bad company or come from Mahārāṣṭra. [...] A god enshrined by any of these named above (viz., kāmarūpa), is in no manner a giver of fruit. If a building for Viṣṇu is made anywhere by these excluded types (viz., kāmarūpa) then that temple will not give rise to enjoyment and liberation and will yield no reward, of this there is no doubt”.

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.
Shaktism (Shakta philosophy)
Source: Google Books: The Kubjikāmatatantra: Kulālikāmnāya VersionKāmarūpa (कामरूप) refers to one of the Mahāpīṭhas where Devī becomes incarnate, according to the Kubjikāmata-tantra.—[...] In the four Mahāpīṭhas [=Oḍḍiyāna, Jālandhara, Pūrṇagiri and Kāmarūpa], Devī becomes incarnate as a protective goddess and future mother of many sons and daughters; a number of servants also appears at each of the four localities. During her stay in the fourth Mahāpīṭha Devī explains the fifth which is called Mātaṅga. In contradistinction to the other Pīṭhas it has no fixed location on earth, but seems to be located above Kāmarūpa. As such it is the place of origin of the entire world. [...]
Source: Google Books: Manthanabhairavatantram1) Kāmarūpa (कामरूप) (also, Kāmikā) refers to a Mahāpīṭha (main sacred seat) and one of the ten places visited by the Goddess on her pilgrimage, according to Tantric texts such as the Kubjikāmata-tantra, the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “She [i.e., the Goddess—Kubjikā] quickly went (to the place) where the auspicious river Ucchuṣmā (flows). It is in the Mahocchuṣma forest and transports the Divine and Mortal Currents (of the transmission). The goddess, endowed with the attributes of the divine Command, sports there where the lakes Mahocchuṣma and Nīla (are located). [...]”.
Note: The original name of this place, known to both early Hindu and Buddhist sources, is Kāmaru. The Sanskritized form ‘Kāmarūpa’ is easily derivable from it. This place is of great importance for the early Śākta, that is, Kaula Tantras and the strongly Śākta orientated Bhairava Tantras. This is largely because of its association with Matsyendranātha, the reputed originator of the Kaula teachings and therefore, by extension, all the Kaula Tantric traditions, including those of Kubjikā, Tripurā and Kālī. The many Kaula traditions that link this site with such an important figure and its persistent identification with Kāmākhya (modern Gauhati) in Assam lend credibility to the correctness of this identification.
2) Kāmarūpa (कामरूप) (also Kāmākhya) refers to Kāmarūpapīṭha: one of the Pīṭhas (“sacred seats”) where the god unites with the goddess according to the Ambāmatasaṃhitā.
3) Kāmarūpa (कामरूप) is located in the foremost portion above manonmanī (‘mind beyond mind’), according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “[...] [Kāmarūpa’s] city is fashioned all around with pillars of sapphire. [...] Thus, it is located in the foremost portion, above Mind Beyond Mind [i.e., manonmanī-ūrdhvasaṃsthita]. [...]”.
Source: Kamakoti Mandali: Nrisimha matrika-mandalaKāmarūpā (कामरूपा) 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., Kāmarūpā]. 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.
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
Source: archive.org: The Elephant Lore of the HindusKāmarūpa (कामरूप) refers to “being able to assume any shape one desires”, 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 1, “on the origin of elephants”]: “[...] 11. Then, propitiated, the sage Pālakāpya said to the lord of Aṅga [=Romapāda]: ‘Formerly elephants could go anywhere they pleased, and assume any shape (kāmarūpa); they roamed as they liked in the sky and on the earth. In the northern quarter of the Himalaya Mountain there is a banyan tree which has a length and breadth of two hundred leagues. On it the excellent elephants alighted (after flying through the air). [...]’.”.

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.
General definition (in Hinduism)
Source: archive.org: Indian Historical Quarterly Vol. 7Kāmarūpa (कामरूप) is the name of a country classified as Kādi (a type of Tantrik division), according to the 13th century Sammoha-tantra (fol. 7).—There are ample evidences to prove that the zone of heterodox Tantras went far beyond the natural limits of India. [...] The zones in the Sammoha-tantra [viz., Kāmarūpa] are here fixed according to two different Tantrik modes, known as Kādi and Hādi.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Source: Wisdom Library: VajrayoginiKāmarūpa (कामरूप) is the name of a sacred site (pīṭha) presided over by Airāvatī, according to the vārāhyabhyudaya-maṇḍala. Airāvatī is a deity situated in one of the six petals of the northern lotus, of which the presiding deity is kuleśvarī (presiding lady) named Locanā. The central deity of the vārāhyabhyudaya-maṇḍala is the twelve-armed Vajravarāhī.
Kāmarūpa is one of the twenty-four pīṭhas, or ‘sacred-site’ (six lotuses each having six petals), each corresponding with a part of the human body. Kāmarūpa is to be contemplated as situated in the armpits. Besides being associated with a bodily spot, each pīṭha represents an actual place of ancient India frequented particularly by advanced tantric practitioners
Source: Wisdom Library: Countries, Cities, Sacred places and other Geographical regionsKāmarūpa (कामरूप) refers to one of the Twenty-four Sacred Places which on the Indian subcontinent are considered particularly powerful for the practices of the Yogini Tantras. These twenty-four sacred sites [e.g., Kāmarūpa] correspond to twenty-four places on the human body and act in conjunction with yogic practices.—They are known in Sanskrit as: caturviṃśati-pīṭha and in Tibetan as: gnas nyi shu rtsa bzhi.
Source: academia.edu: A Critical Study of the Vajraḍākamahātantrarāja (II)Kāmarūpa (कामरूप) is one of the two Kṣetras (‘sacred spot’) present within the Vākcakra (‘circle of word’) which is associated with the Ḍākinī named Bhūcarī (‘a woman going on the ground’), according to the 9th-centruy Vajraḍākatantra. Vākcakra is one of three Cakras within the Tricakra system which embodies twenty-four sacred spots or districts (viz., Kāmarūpa) resided over by twenty-four ‘sacred girls’ (ḍākinīs) whose husbands abide in one’s body in the form of twenty-four ingredients (dhātu) of one’s body.
Kāmarūpa has the presiding Ḍākinī named Airāvatī whose husband, or hero (vīra) is named Aṅkulika. The associated internal location are the ‘arm-pits’ and the bodily ingredients (dhātu) are the ‘eyes’. According to the Vajraḍākavivṛti, the districts Lampāka, Saurāṣṭra, Oḍra and Kāmarūpa are associated with the family deity of Mohanī; while in the Abhidhānottarottaratantra there is the Ḍāka deity named Ratnaḍāka standing in the center of the districts named Kāmarūpa, Triśakuni, Oḍra and Kosala.
Source: MDPI Books: The Ocean of HeroesKāmarūpa (कामरूप) is the name of Kṣetra (category of holy sites), according to the 10th-century Ḍākārṇava-tantra: one of the last Tibetan Tantric scriptures belonging to the Buddhist Saṃvara tradition consisting of 51 chapters.—Accordingly: “Now, [the Blessed One] has taught [holy sites] such as the kṣetra and upakṣetra in sequence. [...] (3) Kāmarūpa, Oḍra, Triśakuna (for Triśakuni), and Kauśala are the kṣetra [sites]. (4) The upakṣetra [sites] are Kaliṅga, Lampāka, Kāñcī, and Himālaya. [...] Girls who are in these places are of [the nature of] the innate, born in their own birthplaces. [...]”.
Source: Rigpa Shedra: WikiKāmarūpa (कामरूप) refers to one of the Twenty-four Great Sacred Places (Tibetan: gnas chen nyer bzhi) according to the Cakrasaṃvaratantra (Chakrasamvara Tantra).—In the Nyingma tradition, Jigme Lingpa’s Yumka Dechen Gyalmo has incorporated this enumeration. Furthermore, Jigme Lingpa says that “as regards these places, they are entirely present internally, within our own body”.—For example, “the underarms and kidneys are Kāmarūpa”.—This correlation can also be found in the Sampuṭodbhavatantra (“Emergence from Samputa Tantra”) [e.g., “Kāmarūpa is in the armpit; Oḍra is proclaimed to be on the breasts. These two are described as kṣetra”]

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 Buddhism)
Source: archive.org: Personal and geographical names in the Gupta inscriptions (buddhism)Kāmarūpa (कामरूप).—The Buddhist Chronicle Ārya-mañjuśrī-mūlakalpa describes Kāmarūpa as a country of the east.
India history and geography
Source: archive.org: Personal and geographical names in the Gupta inscriptionsKāmarūpa (कामरूप) is a place-name without suffix and is mentioned in the Gupta inscription No. 1. The Gupta empire (r. 3rd-century CE), founded by Śrī Gupta, covered much of ancient India and embraced the Dharmic religions such as Hinduism, Buddhism and Jainism. Kāmarūpa has been mentioned as one of the frontier states which were subordinate to Samudragupta and whose emperors paid him taxes and all kinds of obeisance. Majumdar identifies it with Upper Assam.
Kāmarūpa consisted of the Western districts of the Brahmaputra valley which being the most powerful state and being the first to be approached from the western side came to denote the whole valley. The area of Kāmarūpa was estimated by the Chinese traveller Hiuen Tsang to have been 10,000 li i.e. 1667 miles in circuit which shows that it must have comprised the whole valley of Brahmaputra.
Śaktisaṅgama describes Kāmarūpa as extending from Kāleśvara to the Śvetagiri and from Tripura to the Nīla-parvata (which is the Nilādri or Nīlakūṭa, the name of the Kāmākhyā hill). The Kamauli grant of Vaidyadeva mentions Kāmarūpa as a Maṇḍala of the Prāgjyotiṣa-bhukti. Chatterji remarks that the tribes living on the frontiers of Kāmarūpa were akin to the Man tribes of South-Western China, a wild Tibeto-Chinese people.
Source: What is India: Inscriptions of the Early Gupta KingsKāmarūpa (कामरूप).—Kāmarūpa seems to have comprised the western half of Assam and parts of the northern districts of Bengal so as to make it contiguous with Puṇḍravardhana, Samataṭa and Tāmraliptī provinces.

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
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionarykāmarūpa (कामरूप).—n (S) An appearance or a form assumed at will.
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kāmarūpa (कामरूप) [or कामरूपी, kāmarūpī].—a (S) Possessing the power of assuming any shape at will. 2 Pleasing, beautiful, lovely.
Source: DDSA: The Aryabhusan school dictionary, Marathi-Englishkāmarūpa (कामरूप) [-pī, -पी].—a Pleasing, beautiful. Posses- sing the power of assuming any shape at will.
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
Source: DDSA: The practical Sanskrit-English dictionaryKāmarūpa (कामरूप).—a.
1) taking any form at will; जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः (jānāmi tvāṃ prakṛtipuruṣaṃ kāmarūpaṃ maghonaḥ) Meghadūta 6.
2) beautiful, pleasing.
-pāḥ (pl.) a district lying in the east of Bengal (the western portion of Assam); तमीशः कामरूपाणाम् (tamīśaḥ kāmarūpāṇām) R.4.83,84.
Kāmarūpa is a Sanskrit compound consisting of the terms kāma and rūpa (रूप).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryKāmarūpa (कामरूप).—mfn.
(-paḥ-pī-paṃ) 1. Pleasing, beautiful. 2. Taking any or every shape at will. m.
(-paḥ) A district lying east of Bengal, the western portion of Asam. E. kāma desire, and rūpa form or figure.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryKāmarūpa (कामरूप).—I. n. a shape changing as one lists, Mahābhārata 1, 6077. Ii. adj., f. pā, taking any or every shape at will, [Meghadūta, (ed. Gildemeister.)] 6. Iii. m. sing. and pl. the name of a country, [Raghuvaṃśa, (ed. Stenzler.)] 4, 83. Kiṃrūpa, i. e.
Kāmarūpa is a Sanskrit compound consisting of the terms kāma and rūpa (रूप).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryKāmarūpa (कामरूप).—1. [neuter] a shape changing at will.
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Kāmarūpa (कामरूप).—2. [adjective] taking any shape at will.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Kāmarūpa (कामरूप):—[=kāma-rūpa] [from kāma] n. a shape assumed at will
2) [v.s. ...] mfn. assuming any shape at will, protean, [Mahābhārata; Rāmāyaṇa; Meghadūta]
3) [v.s. ...] m. a god, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) [v.s. ...] m. [plural] Name of a people and of their country (east of Bengal and in the west part of Assam), [Raghuvaṃśa; Kathāsaritsāgara] etc.
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryKāmarūpa (कामरूप):—[kāma-rūpa] (paḥ) 1. m. A district lying East of Bengal, part of Asam. a. Pleasing, taking any form.
[Sanskrit to German]
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.
Pali-English dictionary
Source: Sutta: The Pali Text Society's Pali-English DictionaryKāmarūpa refers to: a form assumed at will VvA. 80, or a form which enjoys the pleasures of heaven Vbh. 426;
Note: kāmarūpa is a Pali compound consisting of the words kāma and rūpa.
[Pali to Burmese]
Source: Sutta: Tipiṭaka Pāḷi-Myanmar Dictionary (တိပိဋက-ပါဠိမြန်မာ အဘိဓာန်)kāmarūpa—
(Burmese text): (၁) ကာမတရား,ရူပတရား။ ကာမရူပပရိညာဝါဒီ-ကြည့်။ (၂) အလိုရှိတိုင်းသော အဆင်းသဏ္ဌာန်။ ကာမရူပဓရ,ကာမဝဏ္ဏီ-တို့ကြည့်။ (တိ) (၃) (မိမိ) အလိုရှိအပ်သော အဆင်းသဏ္ဌာန်ရှိသော၊ အလိုရှိတိုင်းအဆင်းသဏ္ဌာန်ကို ဖန်ဆင်းနိုင်သော၊ သူ။ ကာမရူပီ-ကြည့်။
(Auto-Translation): (1) Sensuality, materiality. See sensual materiality. (2) Any desired form. See sensual material qualities and sensual characteristics. (3) Someone who possesses desired forms, who can create forms at will. See sensual being.

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.
Kannada-English dictionary
Source: Alar: Kannada-English corpusKāmarūpa (ಕಾಮರೂಪ):—
1) [noun] a man who can take any form at will.
2) [noun] a magical attainment with the help of which one can take any form at will.
3) [noun] a district in the current Assam state in north-eastern India.
4) [noun] the form or beauty of of Kāma, the Love-God.
5) [noun] a very handsome man.
6) [noun] one of the varieties of classical dane in India.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with: Kamarupadhara, Kamarupadharatva, Kamarupadhikara, Kamarupadhipa, Kamarupaka, Kamarupam, Kamarupanibandha, Kamarupaparinnavadi, Kamarupapati, Kamarupapitha, Kamarupasanna, Kamarupatirtha, Kamarupayatrapaddhati.
Full-text (+386): Kamarupapati, Kamarupanibandha, Kamarupadhara, Kamarupatirtha, Pragjyotisha, Kamarupam, Candrakunda, Candrakuta, Kamadhara, Divyayamuna, Kamarupaparinnavadi, Kamarupasanna, Bhasmacala, Prananarayana, Kamarupin, Kamakhya, Kamarupayatrapaddhati, Kamarupadharatva, Bhasmakuta, Odra.
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Search found 98 books and stories containing Kamarupa, Kama-rupa, Kāma-rūpa, Kāmarūpa, Kāmarūpā; (plurals include: Kamarupas, rupas, rūpas, Kāmarūpas, Kāmarūpās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Shat-cakra-nirupana (the six bodily centres) (by Arthur Avalon)
Verse 8 < [Section 1]
Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 1.2.273 < [Part 2 - Devotional Service in Practice (sādhana-bhakti)]
Verse 1.2.283 < [Part 2 - Devotional Service in Practice (sādhana-bhakti)]
Verse 1.2.285 < [Part 2 - Devotional Service in Practice (sādhana-bhakti)]
Vratas depicted in the Gangajala (study) (by Maitreyee Goswami)
Part 4.1 - The pre-Pītāmbara Siddhāntavāgiśa period < [Chapter 1 - Introduction]
Part 2 - The Vratas dealt with in the Gaṅgājala (II) < [Chapter 3]
Part 3.4 - A study on the Halavāhana-niṣedha-vrata < [Chapter 4]
Amarakoshodghatana of Kshirasvamin (study) (by A. Yamuna Devi)
Town Planning (1): City < [Chapter 3 - Social Aspects]
The Kalika Purana (literary study) (by Dilip Kumar Goswami)
Date and Place of the Kalikapurana < [Chapter 1 - Introduction]
The Kalikapurana a Sthalapurana < [Chapter 1 - Introduction]
The tradition of Sanskrit culture in Assam < [Chapter 1 - Introduction]
Buddhist records of the Western world (Xuanzang) (by Samuel Beal)
Chapter 5 - Country of Kia-mo-lu-po (Kamarupa) < [Book X - Seventeen Countries]
Chapter 4 - Country of Pun-na-fa-t’an-na (Pundravardhana) < [Book X - Seventeen Countries]
Chapter 9 - Country of U-ch’a (Udra) < [Book X - Seventeen Countries]
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