Mandala, Maṇḍala, Maṇḍalā, Mamdala, Mandal, Manda-ala: 70 definitions
Introduction:
Mandala means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi, biology. 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.
Images (photo gallery)
In Hinduism
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
maṇḍala (वीथी) refers to the “country” (requiring a particular training-method for elephants), 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 12, “On the qualities of elephant drivers, etc.”]: “4. Hard for foes to conquer is an elephant driver who is clever at the ways of mounting and dismounting from elephants, at sitting by means of seats on the shoulders and the hind parts, at driving them with the voice, feet, and hook, at the methods of marching and running them in the streets (vīthī) and in the country (maṇḍala) [vīthīmaṇḍalayānadhāvanavidhau], at turning them back and stopping them, and at fighting with hostile elephants”.
Agriculture (Krishi) and Vrikshayurveda (study of Plant life)
Maṇḍala (मण्डल) or Maṇḍalasandhita refers to the “fruit which dehisces transversely or circularly at the top”; it represents a classification of the Valkala (“fruit-wall”) part of the Phala (fruit); representing a technical term related to the morphology branch of “plant science”, which ultimately involves the study of life history of plants, including its origin and development, their external and internal structures and the relation of the members of the plant body with one another.—The valka (i.e., phala-valkala) is the outermost layer of the fruit. Phala-valkala or fruit wall may be of the following types: sandhita (Dehiscent) or asandhita (Indehiscent). Again the sandhita type may be divided into two groups, viz. ādīrgha-sandhita and maṇḍala-sandhita. In case of ādīrgha-sandhita type, the fruit dehisces longitudinally from pedicel to the apex e.g. āsphoṭaka, śamīphala, dhātrī, amlavetasa. In case of maṇḍala-sandhita type, the fruit dehisces transversely or circularly at the top. When the fruit is mature and dry it splits open at the top releasing the seeds, e.g. kṛtavedhana, jālinī.
Unclassified Ayurveda definitions
Maṇḍala (मण्डल):—One of the eighteen types of Kuṣṭha (“skin disease”), according to the Caraka-saṃhitā (cikitsāsthāna), which is an important Sanskrit work dealing with Āyurveda. This condition of the skin (kuṣṭha) is caused by the corruption of the three doṣas (tridoṣa: vāta, pitta and kapha) which in turn corrupts the skin, blood, muscle and lymph. Maṇḍala-kuṣṭha is characterized by white and red colors, dense, oily and raised circles. Maṇḍala is caused by a preponderance of Pitta-doṣa (‘bodily bile’).
Mandala (or sub-divisions or circles of the eye-ball). The Mandalas of the eye are the following, viz.,
- the Pakshma-mandala (the circle of the eye-lashes),
- the Vartma-mandala (the eye-lid)
- the Sveta-mandala (the Sclerotic and Cornea), the Krishna-mandala (the choroid)
- and the Drishti-mandala (the pupil).
These circles are so arranged that the one preceding lies within the next in the list.
Maṇḍala (मण्डल):—Circular patch, Round shaped
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.
Shaktism (Shakta philosophy)
Maṇḍala (मण्डल):—According to Śākta-tantra, in the cakra or maṇḍala, the highest principle (gradual evolution of cosmic creation) is represented in the central point and unfolds itself outwards, thus expressing the idea of creative multiplication. The powers which are active on both the phenomenal and phonic levels in this process may be symbolized as divine figures, male or female, who are either depicted in iconographic form or represented in sonic form by their seed-syllables. The centre is thus occupied by the main deity who is surrounded by partial manifestations. In this way the components of the manifested world, as well as related philosophical concepts, are arranged into a system according to the underlying religious-philosophical theories about creation.
As an object of meditation, the diagram is a means to effect a mental reconstruction of the process of creation into its original source. By meditating on the powers the practitioner is enabled to identify himself with them, by which process he gradually realizes his identity with the ultimate reality.
1) Maṇḍala (मण्डल) (cf. Mantra, Krama) refers to the spatial ordering of mantras by virtue of which they work together.—A maṇḍala has no existence apart from its parts but it is much more than just their sum. Maṇḍala is the spatial ordering of its parts by virtue of which they work together as a whole. A maṇḍala is like a machine. Machines work because their parts are configured correctly. If we pull apart the parts of a watch it no longer tells the time. In the case of maṇdalas these parts are mantras.
Note: The union of the god with the goddess in the centre of the maṇḍala is the model and the culmination of numerous unions great and small through and for which the parts of the maṇḍala, more or less complex, are configured.
2) Maṇḍala (मण्डल) refers to “round (breasts)”, according to the Kulakaulinīmata 5.88-99.—Accordingly, “The goddess (Tripurabhairavī) is red like vermillion and the Bandhūka flower. She wears red clothes and is adorned with all the ornaments. She has matted hair and, peaceful, the moon is her crest jewel. She is replete with all (auspicious) characteristics and sits on a cot. She has large, round [i.e., āpīna-maṇḍala-ābhoga] and upraised breasts, her navel has three folds, and she is adorned with (a fine) line of hair (travelling down from it). [...]”.
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.
Vastushastra (architecture)
The Vastu Purusha Mandala is an indispensable part of vastu shastra and constitutes the mathematical and diagrammatic basis for generating design. It is the metaphysical plan of a building that incorporates the coursly bodies and supernatural forces. Purusha refers to energy, power, soul or cosmic man. Mandala is the generic name for any plan or chart which symbolically represents the cosmos.
Maṇḍala (मण्डल) refers to “- 1. convolution (visible on a stone) § 2.10. - 2. “circle” (made up of the eight Principal Assessors) § 5.14.”.—(For paragraphs cf. Les enseignements architecturaux de l'Ajitāgama et du Rauravāgama by Bruno Dagens)
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Dharmashastra (religious law)
Maṇḍala (मण्डल) refers to the “group of powerful sovereigns”. It is used throughout Dharmaśāstra literature such as the Manusmṛti and the Baudhāyana-dharmasūtra.
Maṇḍala (मण्डल):—The maṇḍala is a technical term to indicate the group of power ful sovereigns. There are all total seventy two varieties of king included in the maṇḍala. The circle of sovereigns (mūlamaṇḍala) includes four types of powerful kings.
These are named as
- Madhyama (intermediate),
- Vijigīṣu (ambitious),
- Udāsīna (nutrel)
- and Śatru (enemy).
These are four main (prakṛ) in a Rājamaṇḍala. The very important duty of king is to ponder on each and every movement of these strong political powers.
Dharmashastra (धर्मशास्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle.
Natyashastra (theatrics and dramaturgy)
1) Maṇḍala (मण्डल) refers to “combination of three or four khaṇḍas”. According to the Nāṭyaśāstra, it is one of the four classes of ‘movements of the feet’. These movements are part of the ‘physical representation’ (āṅgika), which is used in communicating the meaning of the drama and calling forth the sentiment (rasa).
2) Maṇḍala (मण्डल) also refers to a specific gesture (āṅgika) , or “movements made with the arms (bāhu)”, according to the Nāṭyaśāstra chapter 9. These movements form a part of the histrionic representation (abhinaya).
2) Maṇḍala (मण्डल) also refers to a combination of cārīs (“dance-steps”), according to the Nāṭyaśāstra chapter 12. Accordingly, “these maṇḍalas to be used in fight and personal combat, are to be performed with sportiveness and graceful movements of limbs, and should be accompanied by suitable instrumental music.”
There are ten maṇḍalas of the ‘aerial’ (ākāśa) type defined:
- atikrānta,
- vicitra,
- lalitasañcara,
- sūcividdha,
- daṇḍapāda,
- vihṛta,
- alāta (alātaka),
- vāmaviddha,
- lalita,
- krānta.
There are ten maṇḍalas of the ‘earthly’ (bhūmi) type defined:
- bhramara,
- āskandita,
- āvarta,
- samotsarita,
- eḍakākrīḍīta,
- aḍḍita,
- śakaṭāsya,
- adhyardha (adhyardhaka),
- piṣṭakuṭṭa,
- cāṣagata.
Maṇḍala (मण्डल).—A type of standing-posture (sthāna);—Instructions: it relates to Indra (i.e. its presiding deity is Indra). In it the feet are four Tālas apart and they are obliquely placed and turned sideways, the waist and the knee are in the natural position.
(Uses): The Maṇḍala Sthāna should be assumed in the use of weapons like the bow and the thunderbolt, driving of elephants, and mimicking large birds.
1) Maṇḍala means to “separate the legs leaving twelve toes’ interval” and represents one of six positions of the legs used in kūttu (dance) as defined in the first book of the Pañcamarapu (‘five-fold traditional usage’) which deals with niruttam (dance, one of the sixty–four arts) and represents an important piece of Tamil literature.—The Pañcamarapu (“five-fold traditional usage”) refers to a book on five established literary usages (five-fold traditional usages) defines terms such as Maṇḍala. It was composed by Cerai Aṟivanār in the 9th century AD during the time of Pandyan Tirumaran of the last Caṅkam Period.
2) Maṇḍala also referers to the “interval between the two heels”, representing one of five actions of the foot used in kūttu (dance)
3) Maṇḍala (मण्डल) refers to the “various postures of the feet” and represents one of the four “movements of the feet” (pāda) according to the Abhinayadarpaṇa. The feet (pāda) also represents one of the seven “major limbs” (aṅga), which represents a division of Āṅgikābhinaya (gesture language of the limbs) as used within the classical tradition of Indian dance and performance, also known as Bharatanatyam.
The ten maṇḍalas-bhedas (postures of the feet) are:—
- sthānaka,
- āyata,
- ālīḍha,
- preṅkhaṇa,
- prerita,
- pratyālīḍha,
- moṭita,
- samasūcī,
- pārśvasūcī.
Maṇḍala (मण्डल) refers to “one of the six kinds of standing postures for Men” (in Indian Dramas), according to the Viṣṇudharmottarapurāṇa, an ancient Sanskrit text which (being encyclopedic in nature) deals with a variety of cultural topics such as arts, architecture, music, grammar and astronomy.—Standing postures are determined separately for male and female. In the Viṣṇudharmottarapurāṇa six kinds of standing postures are discussed for men. In the maṇḍala posture the distance between two legs should be three tālas and it should be adopted to show the striking action with bow and thunderbolt. According to the Viṣṇudharmottarapurāṇa, the maṇḍala posture becomes āliḍha when the distance between two legs is five tālas.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—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), construction and performance of Theater, and Poetic works (kavya).
Purana and Itihasa (epic history)
Maṇḍala (मण्डल) or Maṇḍalavyūha refers to the “Disposition of an army in the shape of a circle”.—Disposition of an army (vyūha) of four parts, (infantry, cavalry, elephants and chariots) in the battlefield, the arrangement of it, in various forms. It is said that during the period of Mahābhārata, there were various forms of disposition of the army.—Maṇḍala-vyūha is mentioned in the Mahābhārata Bhīṣma Parva, Chapter 81.
1a) Maṇḍala (मण्डल).—A mountain kingdom.*
- * Matsya-purāṇa 114. 56.
1b) (Vartula): a palace in the form of a circle; the toraṇa is twenty hastas.*
- * Matsya-purāṇa 269. 36, 49.
1c) Of the sun; the place of all planets, stars and the moon.*
- * Vāyu-purāṇa 53. 28.
1d) (Brāhmaṇam) to be selected for recitation at śrāddha.*
- * Matsya-purāṇa 17. 39.
1e) A place near Prayāgā protected by Hari;1 five yojanas in extent;2 every step there, is equal to an aśvamedha.3
2) Maṇḍalā (मण्डला).—One of the ten pīṭhas for images; round in shape with a number of mekhalas.*
- * Matsya-purāṇa 262. 6, 9, 17.
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.
Shaivism (Shaiva philosophy)
Maṇḍala (मण्डल).—Being an artistic device, maṇḍala incorporates in itself all the significant aspects of symbols, sounds, forms, colours and divinities, with a stronghold on metaphysical and ontological principles. The Āgamas excel all other scriptures with their elaborate and effective details and descriptions of various maṇḍalas. In the Saivagamic group, the Kiraṇāgama is held in high esteem owing to its copious details and directions on the mechanism of maṇḍalas.
Maṇḍala is an aesthetic and mystic design in which the combination and in-tersection of various forms related to the gross elements and to the deities concerned have their full play. The correspondence of colours, the distribution of letters (mātṛkā-akṣaras) and the esoteric significance enhance the mystic value of maṇḍalas.
Maṇḍala (मण्डल) refers to a “(lunar) disc”.—The moon also forms an important element of Pāśupata yogic practices. As we learn from the Skandapurāṇa (179.28ff.), as pointed out by Bakker (2015, 141), their “accomplishment in yoga” comes about through a process of withdrawing the senses until the practitioner can see a lunar disc (soma-maṇḍala) in his heart. From the moonlight within his body, yogic powers, omniscience and the like arise. These powers include being immune to disease and possessing a divine body.
Maṇḍala (मण्डल) refers to a class of “mystical diagrams”.—Maṇḍalas, like mantras, are not symbolic representations of the divine. They are physical structures that function as devices through which a practitioner witnesses deities. During rites, the practitioner views the deities in the maṇḍala, not as icons but as literal manifestations of the deities.
Note: The terms maṇḍala, cakra, and yantra are each often translated as “mystical diagram”. These diagrams serve as spaces for ritual practice and are created so that the deities can appear within them. Each type has its own frequent characteristics, such as maṇḍalas usually including lotus petals or being drawn as square grids. These diagrams are regularly, though certainly not always, made for ritual and destroyed afterward. At times they are big enough for practitioners to enter them and the colors used have symbolic ritual meaning. Bühnemann, 2003, p. 15, shows that cities are routinely said to be based on maṇḍalic mapping, but that the actual connection between architectural or city design and maṇḍala is much more tenuous than it is widely assumed.
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.
Arthashastra (politics and welfare)
Maṇḍala (मण्डल) denoted in the Arthaśāstra and other legal texts, a diplomatic circle of twelve neighbouring kings, some friendly and others unfriendly, in relation to a king desirous of conquest. The term could also be used for the territory under the possession of a feudatory.
Arthashastra (अर्थशास्त्र, arthaśāstra) literature concerns itself with the teachings (shastra) of economic prosperity (artha) statecraft, politics and military tactics. The term arthashastra refers to both the name of these scientific teachings, as well as the name of a Sanskrit work included in such literature. This book was written (3rd century BCE) by by Kautilya, who flourished in the 4th century BCE.
Jyotisha (astronomy and astrology)
1) Maṇḍala (मण्डल) refers to the “lunar disc”, according to the Bṛhatsaṃhitā (chapter 4), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “If the disc of the moon that regularly waxes and wanes should appear white resembling the colour of the Kumuda flower or that of the stem of the lotus or if the moon’s course or disc [i.e., maṇḍala] or rays should suffer no irregular change there will be prosperity in the land. During the waxing moon, the Brāhmins, the Kṣatriyas and mankind at large will prosper; and during the waning moon, they will suffer miseries. The increase of prosperity will commence after the new-moon and of adversity after the full moon”.
2) Maṇḍala (मण्डल) refers to a “circle” or “division” (of the sky), according to the Bṛhatsaṃhitā (chapter 9).—Accordingly, “The four constellations from Bharaṇi are known as the first maṇḍala (circle or division). If Venus should reappear in it there will be prosperity in the land; the people of Vaṅga and of Aṅga, the Mahiṣas, the Vāhlīkās and the Kaliṅgas will be afflicted with fears. If Venus, who so reappears in the said circle, should be crossed by a planet, the rulers of the Bhadrās, of the Aśvas, of Śūrasenakas and of the Yaudheyas and Koṭivarṣa will perish”.
Maṇḍala (मण्डल) or Sūryamaṇḍala refers to the “Sun’s orb”, according to Kāśīnātha Upādhye’s Dharmasindhu, a commentary on the Rāma Daivajña’s Muhūrtacintāmaṇi (an astrological work).—Accordingly, “[...] The water clock [i.e., ghaṭīyantra], thus calibrated, should be placed in a copper basin or clay basin, full of water, when half of the Sun’s orb [i.e., sūrya-maṇḍala-ardha] has risen or set. There this sacred formula is recited. ‘You have been created long time ago by Brahmā as the foremost among the [time measuring] instruments. For the sake of the state of [their] becoming a married couple you be the means of measuring time’. With this sacred formula, preceded by the worship of Gaṇeśa and Varuṇa, the bowl should be placed [on the water in the basin]. If the bowl thus placed moves to the south-east, south, south-west, or north-west of the basin, it is not auspicious. If it stays in the middle, or moves to other directions, it is auspicious. Likewise, if it fills [and sinks] in the five directions starting from the southeast, it is not auspicious. Thus the discussion of the water clock. [...]”.
Maṇḍala (मण्डल).—Circle, revolution. Note: Maṇḍala is a Sanskrit technical term used in ancient Indian sciences such as Astronomy, Mathematics and Geometry.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Yoga (school of philosophy)
Maṇḍala (मण्डल) refers to the “orb” (of the sun), according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “At the navel is a white lotus. On top of that is the spotless orb (maṇḍala—vimalaṃ maṇḍalaṃ) of the sun. In the middle of that, at the triple pathway, is she who is the sole essence of saṃsāra [and] the creator of the three worlds, who arises on the path of dharma, who has three bodies [and] who is lauded as Chinnamastā, “she whose head is cut.” I worship her, she who has the form of knowledge, who removes the danger of death, the Yoginī, the seal of Yoga”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Pancaratra (worship of Nārāyaṇa)
Maṇḍala (मण्डल) or Maṇḍalalakṣaṇa is the name of chapter 29 of the Saura-Kāṇḍa of the Hayaśīrṣapañcarātra: an ancient Pāñcarātra consisting of four sections (kāṇḍas), deriving its name from the fact that according to its frame-story (ādikāṇḍa) it was revealed by God in the form of Hayaśiras, the Horse-Headed One. The Agnipurāṇa chapters 62-69 have parallels with the Saṃkarṣaṇakāṇḍa of the Hayaśīrṣa-pañcarātra.
1) Maṇḍala (मण्डल) refers to “designs” (made on the floor or wall) (used for worship) is the name of chapter 9 of the Viṣṇusaṃhitā: a Sanskrit text written in 2600 verses which covers typical Pāñcarātra topics through a narrative dialogue between Aupagāyana and Siddha Sumati.—Description of the chapter [maṇḍala-lakṣaṇa]: In the place where yāga-sacrifice is to be performed, the ground should be plowed, leveled and purified. Then only should a maṇḍapa-pavilion be constructed there (1-5). Inside this, in addition to a vedi-altar and other furnishings, a maṇḍala-design should be constructed for which measurements and other directions are given (6-45). This design may be made on the floor, on a wall or in a house, etc. [...]
2) Maṇḍala (मण्डल) refers to an “esoteric motif drawn with strings and colors”, as discussed in chapter 11 of the Sāttvatasaṃhitā: one of the most ancient of Pāñcarātra Āgamas consisting of roughly 3500 verses which stresses the theological standpoint of the oneness of God despite his various vyūhas (modes of existence), vibhavas (manifestations) and avatāras (incarnations).—Description of the chapter [maṇḍala-dhyāna-lakṣaṇa]: Saṃkarṣaṇa asks about the drawing of and the contemplation upon maṇḍalas (2). Bhagavān gives detailed instructions for making a maṇḍala with strings as guidelines, some specific measurements, colors, etc. (3-35); other gods, in the form of bīja-abbreviations from their particular mantras, will be placed in the petals or spokes of the design as well as in their “abodes” in the four quarters (41 ff.). The rest of the chapter devotes itself to further details of the shape and disposition of the maṇḍala, with all its embellishments. Five kuṇḍa-firepits of different shapes and dimensions are to be placed in the immediate vicinity of the maṇḍala (57 ff.) (36-803).
3) Maṇḍala (मण्डल) refers to “designs” or “motifs” (used for worshiping), as discussed in chapter 10 of the Śivarātra section of the Sanatkumārasaṃhitā: an encyclopedic Sanskrit text written in over 3500 verses dealing with a variety of topics such as yoga, temple-building, consecration ceremonies, initiation and dhanurveda (martial arts).—Description of the chapter [maṇḍala-adhyāya]: The chapter commences its discussion of maṇḍala-designs by stipulating that the dung of certain kinds of cows only may be used for purifying the area (1-6a). As for maṇḍala-motifs, they are to be circular, rectangular, triangular or crescent-shaped according to whether they are located respectively in the West, East, North or South; other variations are given for the intermediate directions. Each type has its presiding deity—Viṣṇu, Brahmā, Skanda and Śiva, depending on its shape (6b-26). [...]
4) Maṇḍala (मण्डल) refers to “esoteric motifs”, as discussed in chapter 15 of the Viśvāmitrasaṃhitā.—Description of the chapter [maṇḍala-vidhi]: Kāśyapa asks to know about the maṇḍala-motifs which have been referred to as a constituent part of worship-routines (1). Viśvāmitra commences his explanation by turning to directions for marking off with sticks a small mounded area on the ground. Cow-dung will then be spread over this foot-square area, whereupon one will proceed by the help of pegs-and-strings to draw there five circular designs. [...]
Maṇḍala (मण्डल) refers to a “provincial”, according to the Ahirbudhnyasaṃhitā, belonging to the Pāñcarātra tradition which deals with theology, rituals, iconography, narrative mythology and others.—Accordingly, “A ruler who is a Universal Sovereign is entitled to the first, a Provincial Governor (maṇḍala-īśvara) to the second and a District Governor to the third [level of] Creative Energy. [To the same are entitled] a chief minister or a twice-born, provided he is in charge of the protection of many people. No single man is entitled to [deploy] Her for [just] another man”.
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.
Shyanika-shastra (the science of Hawking and Hunting)
Maṇḍala (मण्डल) refers to a “(hunting) circle” (accompanying the chief hawker), according to the Śyainika-śāstra: a Sanskrit treatise dealing with the divisions and benefits of Hunting and Hawking, written by Rājā Rudradeva (or Candradeva) in possibly the 13th century.—Accordingly, [while discussing the outlines of hawking]: “[...] At the middle of the party there should be the leading hawker, with two soldiers on each side. The circle (maṇḍala) should be made with twenty-one horsemen. All men in the circle, with their eyes fixed on the chief hawker, should remain at a distance of four cubits from each other, in two equal divisions on each side. [...]”.
Shyanika-shastra (श्यैनिकशास्त्र, śyainikaśāstra) deals with ancient Indian skill of hawking/falconry (one of the ways of hunting) which were laid down in a systematic manner in various Sanskrit treatises. It also explains the philosophy behind how the pleasures derived from sense-experience could lead the way to liberation.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Maṇḍala (मण्डल) (in Tibetan: dkyil 'khor) — In any tantric system, the abode of a buddha -deity, which represents an enlightened transformation of our ordinary environment. Upon initiation into a particular tantric practice, the disciple is introduced to the mandala and its inhabitants, and in sādhana practice, he or she will visualize him or herself at the center of the mandala
Maṇḍala (मण्डल) is the name of a Vākchomā (‘verbal secrect sign’) which has its meaning defined as ‘sama’ according to chapter 8 of the 9th-century Vajraḍākamahātantrarāja, a scripture belonging to the Buddhist Cakrasaṃvara (or Saṃvara) scriptural cycle. These Vākchomās (viz., maṇḍala) are meant for verbal communication and can be regarded as popular signs, since they can be found in the three biggest works of the Cakrasaṃvara literature.
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.
Mahayana (major branch of Buddhism)
Maṇḍala (मण्डल) refers to a “circle”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, as Bodhisattva Gaganagañja explains to Bodhisattva Ratnaśrī what kind of concentration should be purified: “[...] (28) [when the Bodhisattvas attain] the concentration called ‘Being endowed with a core’, all promises will be carried out; (29) [when the Bodhisattvas attain] the concentration called ‘Circle of diamond’ (vajra-maṇḍala-samādhi), supernormal knowledges will be never given up; (30) [when the Bodhisattvas attain] the concentration called ‘Vajra-essence’, they will go to the essence of awakening; [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
General definition (in Buddhism)
Mandala:—An object of focus, which allows the practitioner to naturally produce a state of Buddhahood.
In Jainism
General definition (in Jainism)
Maṇḍala (मण्डल) participated in the war between Rāma and Rāvaṇa, on the side of the latter, as mentioned in Svayambhūdeva’s Paumacariu (Padmacarita, Paumacariya or Rāmāyaṇapurāṇa) chapter 57ff. Svayambhū or Svayambhūdeva (8th or 9th century) was a Jain householder who probably lived in Karnataka. His work recounts the popular Rāma story as known from the older work Rāmāyaṇa (written by Vālmīki). Various chapters [mentioning Maṇḍala] are dedicated to the humongous battle whose armies (known as akṣauhiṇīs) consisted of millions of soldiers, horses and elephants, etc.
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
Maṇḍala (मण्डल) refers to a “cricle”.—The circle is a universal symbol of wholeness. It is the appropriate shape of the Liṅga that enshrines the energy through which the universe is generated, sustained and into which it is ultimately withdrawn. The symbol is a powerful one, drawn from nature and our own human world; it is spontaneously understood.
Far from the Indian subcontinent, in North America, the Sioux Indian visionary Black Elk expresses the wisdom of his people in similar terms: “Everything the Power of the World does is done in a circle [i.e., maṇḍala]. The sky is round, and I have heard that the earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nests in circles, for theirs is the same religion as ours. The sun comes forth and goes down again in a circle. The moon does the same, and both are round. Even the seasons form a great circle in their changing, and always come back to where they were. The life of a man is a circle from childhood to childhood, and so it is in everything where power moves. Our tepees were round like the nests of birds, and these were always set in a circle, the nation's hoop, a nest of many nests, where the Great Spirit meant for us to hatch out children”.
Maṇḍala (मण्डल) refers to a name-ending for place-names mentioned in the Gupta inscriptions (reigned from 3rd century CE). Maṇḍala is a territorial unit which is found in the inscriptions of many dynasties of the early medieval period. In the Gupta period maṇḍala is used for some kind of administrative division though in early medieval period its use was in feudalistic association. In Cālukyan records, the governor of a maṇḍala was usually called a Maṇḍaleśvara or Mahamaṇḍaleśvara. In the records of the Imperial Guptas it denoted a unit smaller than a vīthī. Literally meaning a circle or round it denotes a district, province, country in general or it may signify a surrounding district or neighbouring state.
Maṇḍala (मण्डल, “circle”) refers to an “administrative designation”.—Maṇḍala, literally a circle (of territory), is alluded to in the Nāsik eulogy of Gautamīputra Śātakarṇi, in which that great king is described as one ‘whose feet were saluted by all provinces’. In the time of the Chālukyas of Vātāpi and Veṅgī, and the Rāṣṭrakūṭas of Mānyakheṭa, three designations largely held the field—deśa, maṇḍala, and viṣaya. The term viṣaya occurs most frequently.
Mandala or Mandalam is one of the terms designating an ‘administrative division’ used in the inscriptions of Andhra Pradesh.—It is equivalent to a district or province. Sometimes a mandala is smaller than, and included in, a vishaya, sometimes vice-versa and also at times it is identical with a vishaya. In Andhra Pradesh this division was introduced by the Cholas. The mandalam division of the Cholas were generally very large ones having kottams and nadus as sub-divisions.
Maṇḍala.—(IE 8-4; EI 29, 30; CII 4), an administrative unit; a district or province. (SITI), a province consisting of several koṭṭams or valanāḍus. (IE 8-4), sometimes mentioned as bigger than a viṣaya and sometimes smaller than it; sometimes a viṣaya was included in a maṇḍala, but sometimes a maṇḍala was included in a viṣaya; some- times maṇḍala and viṣaya are identical; sometimes a maṇḍala was smaller than the vīthī or subdivision. (IE 8-4; SII 3; ASLV), sometimes used in a wider sense to indicate a country. Cf. Kona-maṇḍala (EI 22), also called an avani-maṇḍala or deśa. Here maṇḍala means a kingdom or territory. (ASLV), an assembled body. Cf. mātṛ-maṇḍala. Note: maṇḍala is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
Mandal refers to “A group”.—It is defined in the glossary attached to the study dealing with Gujarat Folk tales composed by Gujarati poet Jhaverchand Meghani (1896-1947)
Mandala refers to: “A circular form, halo, a circle”.—It is included in the glossary section of the study dealing with the Temples and Cult of Shri Rama in Tamil-Nadu, with reference to the traditional lore, embodied in, for example the Nalayirativvaiyappirapantam (i.e., Nalayira Divyaprabandham).
Mandala refers to: “Administrative unit”.—It is included in the glossary section of the “Cultural study of Jayasimha II (based on inscriptions)”. This essay aims to present the life, religion, economics and ethics of the people during the time of Chalukya Jayasimha II.
Mandal refers to “subordinates of the headman” within the Saora tribe: an ancient folk living in remote mountainous territory stretched across Rayagada and Gajapati districts of Southern Odisha.—[Regarding social control]: The homogenous Saora village is an independent, autonomous and self-sufficient socio-political unit with remarkable cohesion and continuity. The traditional village organization possesses, a well-defined territory, a hierarchy of responsible and respectable aristocracy and leadership and a traditional village council composed of family heads, called “Birinda Neti”. The organization is based upon democratic principles. There are a secular headman (Gomango/Naiko), a sacerdotal headman (Buya /Karji /Jani), headman’s subordinates- (Mandal / Dal Behera), messenger (Barik), astrologer (Disari) and Shaman (Kudan / Beju). By virtue of their knowledge, experience, service and specialization in their respective fields, they have been holding positions of respect and authority in the village. The offices of both Gomango and Buya are hereditary.
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.
Biology (plants and animals)
Mandal [ਮੰਦਲ] in the Punjabi language is the name of a plant identified with Eleusine coracana (L.) Gaertn. from the Poaceae (Grass) family having the following synonyms: Cynosurus coracanus, Eleusine africana, Eleusine tocussa. For the possible medicinal usage of mandal, you can check this page for potential sources and references, although be aware that any some or none of the side-effects may not be mentioned here, wether they be harmful or beneficial to health.
Mandala [मण्डल] in the Sanskrit language is the name of a plant identified with Tinospora cordifolia from the Menispermaceae (Moonseed) family. For the possible medicinal usage of mandala, you can check this page for potential sources and references, although be aware that any some or none of the side-effects may not be mentioned here, wether they be harmful or beneficial to health.
Mandala in the Bengali language is the name of a plant identified with Viscum articulatum Burm.f. from the Santalaceae (Sandalwood) family having the following synonyms: Viscum nepalense.
1) Mandal in India is the name of a plant defined with Eleusine coracana in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Cynosurus coracan L. (among others).
2) Mandal is also identified with Erythrina stricta It has the synonym Corallodendron strictum (Roxb.) Kuntze (etc.).
3) Mandal is also identified with Rhododendron arboreum.
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· American Journal of Botany (1984)
· De Fructibus et Seminibus Plantarum… . (1788)
· Journal of Ethnopharmacology (2003)
· Species Plantarum (1753)
· Gartenflora (1872)
· Annalen des Naturhistorischen Museums in Wien (1965)
If you are looking for specific details regarding Mandal, for example diet and recipes, extract dosage, health benefits, pregnancy safety, chemical composition, side effects, have a look at these references.
This sections includes definitions from the five kingdoms of living things: Animals, Plants, Fungi, Protists and Monera. It will include both the official binomial nomenclature (scientific names usually in Latin) as well as regional spellings and variants.
Languages of India and abroad
Pali-English dictionary
maṇḍala : (nt.) a circle; disk; round platform; circus ring; a round flat surface.
Maṇḍala, (cp. Vedic maṇḍala) 1. circle D. I, 134 (paṭhavi°, cp. puthavi° Sn. 990); Vism. 143 (°ṃ karoti to draw a circle, in simile), 174 (tipu° & rajata° lead- & silver circle, in kasiṇa practice); VvA. 147 (of a fan=tālapattehi kata°-vījanī).—2. the disk of the sun or moon; suriya° VvA. 224, 271 (divasa-kara°); canda° Vism. 174; PvA. 65.—3. a round, flat surface, e.g. jānu° the disk of the knee, i.e. the knee PvA. 179; naḷāta° the (whole of the) forehead D. I, 106; Sn. p. 108.—4. an enclosed part of space in which something happens, a circus ring; e.g. M. I, 446 (circus, race-ring); assa° horse-circus, raceground, Vism. 308; āpāna° drinking circle, i.e. hall; kīḷa° play-circle, i.e. games J. VI, 332, 333; DhA. III, 146; keḷi° dice board (?) J. I, 379; gā° Th. I, 1143, cp. trs. ib. n. 3; go° ox-round Sn. 301; jūta° dicing table J. I, 293; yuddha° fightingring Vism. 190; raṅga° play-house VvA. 139; vāta° tornado J. I, 73.—5. anything comprised within certain limits or boundaries, a group J. V, 418 (chāpa° litter of young animals).—6. border as part of a bhikkhu’s dress, hem, gusset Vin. I, 287; II, 177.
1) maṇḍala (မဏ္ဍလ) [(na) (န)]—
[maṇḍala+dhāvikā]
[မဏ္ဍလ+ဓာဝိကာ]
2) maṇḍala (မဏ္ဍလ) [(na) (န)]—
[maṇḍa+ala．maṇḍayateti maṇḍalaṃ．alo,itthiyaṃ maṇḍalī．ayaṃ tīsvapi．,ṭī．53-4．avayavena maṇḍatīti maṇḍalaṃ．maṇḍa vibhūsāyaṃ．alo． ,ṭī．631．maḍi+ala．maḍi bhūsāyaṃ,alo．,ṭī．296．]
[မဏ္ဍ+အလ။ မဏ္ဍယတေတိ မဏ္ဍလံ။ အလော၊ ဣတ္ထိယံ မဏ္ဍလီ။ အယံ တီသွပိ။ ဓာန်၊ ဋီ။၅၃-၄။ အဝယဝေန မဏ္ဍတီတိ မဏ္ဍလံ။ မဏ္ဍ ဝိဘူသာယံ။ အလော။ ဓာန်၊ ဋီ။၆၃၁။ မဍိ+အလ။ မဍိ ဘူသာယံ၊ အလော။ ဓာန်၊ ဋီ။၂၉၆။]
[Pali to Burmese]
1) maṇḍala—
(Burmese text): (၁) အဝန်းအဝိုင်း။ (လဝန်း၊ နေဝန်း၊ နေအိမ် အဝန်း၊ စက်ဝန်း၊ စက်ဝိုင်း စသည် အားလုံးသက်ဆိုင် ပါဝင်သည်၊ လဝန်း ဟောရာ၌ လိင်သုံးပါးဟု ဓာန်၊ဋီ၌ ဆိုသေး၏)။ (၂) အကွက်၊ (အခန်း ငါးခန်းရှိ သင်္ကန်း၌ အကွက်ကြီး,အကွက်သေးများကို ＂မဏ္ဍလ＂ဟု ပါဠိ၌ သုံးနှုန်းသည်၊ ဝိနည်းသျ၊ ဂဏ္ဌိတို့၌ မဟာမဏ္ဍလကို အိမ်ဝန်းကြီး,အိမ်ကြီးဟုလည်းကောင်း,အဍ္ဎမဏ္ဍလကို အိမ်ခွဲ,အိမ်ငယ်ဟုလည်းကောင်း ပြန်ဆိုသည်။ တိပိဋကဓာန်၊ အတွဲ ၆။ ကုသိပုဒ်ဆိုင်ရာ အမှာကြည့်ပါ။ မြွေကျော၌ရှိသော အကွက်များကိုလည်း ＂မဏ္ဍလ＂ဟုပင် သုံးနှုန်းသည်)။ (၃) အပေါင်း၊ အစု။ (ဓာန်။၆၉၃-မဏ္ဍလပုဒ်၏ အတ္ထုဒ္ဓါရကို ပြရာ၌ မဏ္ဍလသဒ္ဒါသည် ရွာအပေါင်း၊ လနေ စသည်တို့၏ အဝန်း၊ နေရောင် အဝန်း၊ အပေါင်း၊ အစုဟု ၄-နက် ဟောကြောင်း ထုတ်ပြသည်)။ (၄) ပရိသတ် (ဝဒန္တိဝါဒ)။ (၅) အခွက်၊ ချိုင့်ခွက်။ (တိ) (၆) ဝန်းဝိုင်းသော။ (၅) တုလပဉ္ဇရ-ကြည့်။ (၆) မဏ္ဍလဂ္ဂ-ကြည့်။ မူရင်းကြည့်ပါ။
(Auto-Translation): (1) Circle. (Includes all related terms such as lunar circle, solar circle, household circle, mechanical circle, etc. Lunar circle is also referred to in the doctrine as the three genders). (2) Grid, (In a building with five rooms, large and small grids are referred to as "mandala" in Pali. In texts like Vinaya and Ghandi, maha-mandala may be translated as large household or big house, while adtha-mandala can be translated as partitioned house or small house. Refer to the discourse of the Tipitaka, Volume 6, concerning healing teachings. The grids found on the back of a snake are also termed "mandala"). (3) Collection, group. (According to the doctrine, section 693 - when explaining the essence of mandala, the mandala doctrine describes the circles of villages, the solar and lunar circles, the collection, and the group explicitly). (4) Audience (related to the Vadantivada). (5) Cup, bowl. (6) Circling. (5) Analogous view - see. (6) Mandala view - see. Refer to the original.
2) maṇḍala—
(Burmese text): ဝန်းဝိုင်းသော အခြင်းအရာအားဖြင့်-ဝိုင်းနေအောင်-ပြေးခြင်း၊ လုံးနေအောင် ပြေးခြင်း။
(Auto-Translation): Running in a circular way - running to stay in a circle.
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
maṇḍala (मंडल).—n (S) A circle; a ring; an orbit; the sensible horizon; a circumference in general: also the area included. 2 The disk of the sun or moon. 3 A province, a region, a circle, a district exceeding twenty, or, according to some, forty Yojanas every way. 4 The country over which the twelve princes termed Chakrawarti are supposed to have reigned; whence the term Mandel to signify a province; as in Coromandel (kurumaṇḍala). 5 A company, an assembly, a band or an association. 6 Leprosy with circular spots. 7 A sort of mystical diagram inscribed in summoning a divinity upon occasions. 8 A kind of harmless snake. 9 A figure (circular, square, triangular &c.) described upon the ground underneath the leaf off which one eats his meal. 10 A form of military array,--the circle. 11 The wheel-rut of a limemill. 12 In comp. A region of the body. Ex. mastakamaṇḍala, kucamaṇḍala, karṇamaṇḍala. 13 A period of forty-two days. Used with reference to taking medicine or observing regimen. Ex. ēka maṇḍalaparyanta tuhmī maṇḍūra ghēta jā hmaṇajē barē vhāla. maṇḍalāvara dharaṇēṃ To ring (a horse &c.), to lounge.
--- OR ---
maṇḍaḷa (मंडळ).—& maṇḍaḷī From maṇḍala & maṇḍalī, and used nearly to the same extent. 2 maṇḍaḷī is further A circular stack of sheaves (of wheat, barley, rice).
--- OR ---
māṇḍaḷa (मांडळ).—f (maṇḍala S) The ring which binds the head of mallets, pestles, rammers, staves &c., a ferrule.
--- OR ---
māndaḷa (मांदळ) [or ळा, ḷā].—m (maṇḍala S) A mṛdaṅga or tabor, esp. a large kind. Ex. karuniyā ṭirī āpulā māndaḷa || vājaviti ṭāḷa dagaḍācē ||. 2 The nave of a wheel.
māndaḷa (मांदळ) [-ḷā, -ळा].—m A tabor. The nave of a wheel.
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
Maṇḍala (मण्डल).—a. [maṇḍ-kalac] Round, circular; मण्डलाग्रा बृसीश्चैव गृहान्याः पृष्ठतो ययुः (maṇḍalāgrā bṛsīścaiva gṛhānyāḥ pṛṣṭhato yayuḥ) Rām.5.18.12.
-laḥ 1 circular array of troops.
2) A dog.
3) A kind of snake.
-lam 1 A circular orb, globe, wheel, ring, circumference, anything round or circular; न्यग्रोधं च सुमण्डलम् (nyagrodhaṃ ca sumaṇḍalam) Mahābhārata (Bombay) 12.169. 12; करालफणमण्डलम् (karālaphaṇamaṇḍalam) R.12.98; आदर्शमण्डलनिभानि समुल्लसन्ति (ādarśamaṇḍalanibhāni samullasanti) Ki. 5.41; स्फुरत्प्रभामण्डलया चकाशे (sphuratprabhāmaṇḍalayā cakāśe) Kumārasambhava 1.24; so रेणुमण्डल, छाया- मण्डल, चापमण्डल, मुखमण्डल, स्तनमण्डल (reṇumaṇḍala, chāyā- maṇḍala, cāpamaṇḍala, mukhamaṇḍala, stanamaṇḍala) &c.
2) The charmed circle (drawn by a conjurer); मण्डले पन्नगो रुद्धो मन्त्रैरिव महाविषः (maṇḍale pannago ruddho mantrairiva mahāviṣaḥ) Rām.2.12.5; जानन्ति तन्त्रयुक्तिं यथास्थितं मण्डलमभि- लिखन्ति (jānanti tantrayuktiṃ yathāsthitaṃ maṇḍalamabhi- likhanti) Mu.2.1.
3) A disc, especially of the sun or moon; तेनातपत्रामलमण्डलेन (tenātapatrāmalamaṇḍalena) R.16.27; अपर्वणि ग्रहकलुषेन्दुमण्डला (aparvaṇi grahakaluṣendumaṇḍalā) (vibhāvarī) M.4.15; दिनमणिमण्डलमण्डन भवखण्डन ए (dinamaṇimaṇḍalamaṇḍana bhavakhaṇḍana e) Gītagovinda 1.
4) The halo round the sun or moon.
5) The path or orbit of a heavenly body.
6) A multitude, group, collection, assemblage, troop, company; एवं मिलितेन कुमारमण्डलेन (evaṃ militena kumāramaṇḍalena) Dk.; अखिलं चारिमण्डलम् (akhilaṃ cārimaṇḍalam) R.4.4.
7) Society, association.
8) A great circle.
9) The visible horizon.
1) A district or province.
11) A surrounding district or territory.
12) (In politics) The circle of a king's near and distant neighbours; मण्डलचरितम् (maṇḍalacaritam) Kau. A. 1.1.1; सततसुकृती भूयाद् भूपः प्रसादितमण्डलः (satatasukṛtī bhūyād bhūpaḥ prasāditamaṇḍalaḥ) Ve.6.44; उपगतोऽपि च मण्डलनाभिताम् (upagato'pi ca maṇḍalanābhitām) &c. R.9.15. (According to Kāmandaka quoted by Malli. the circle of a king's near and distant neighbours consists of twelve kings:-- vijigīṣu or the central monarch, the five kings whose dominions are in the front, and the four kings whose dominions are in the rear of his kingdom, the madhyama or intermediate, and udāsīna or indifferent king. The kings in the front as well as in the rear are designated by particular names; see Malli. ad loc; cf. also Śi. 2.81. and Malli. thereon. According to some the number of such kings is four, six, eight, twelve or even more; see Mit. on Y.1.345. According to others, the circle consists of three kings only:-the prākṛtāri or natural enemy, (the sovereign of an adjacent country), the प्राकृतमित्र (prākṛtamitra) natural ally, (the sovereign whose dominions are separated by those of another from the country of the central monarch with whom he is allied), and प्राकृतोदासीन (prākṛtodāsīna) or the natural neutral, (the sovereign whose dominions lie beyond those of the natural ally).
13) A particular position of the feet in shooting.
14) A kind of mystical diagram used in invoking a divinity.
15) A division of the Ṛgveda (the whole collection being divided into 1 Maṇḍalas or eight Aṣṭakas).
16) A kind of leprosy with round spots.
17) A kind of perfume.
18) A circular bandage (in surgery).
19) A sugar-ball, sweetmeat.
2) Sexual dalliance; नानाविचित्र- कृतमण्डलमावहन्तीम् (nānāvicitra- kṛtamaṇḍalamāvahantīm) Bil. Ch. (uttarapīṭhikā) 38.
21) A circular gait; हय इव मण्डलमाशु यः करोति (haya iva maṇḍalamāśu yaḥ karoti) Rām.6.33.35; Mahābhārata (Bombay) 3. 19.8.
22) A play-board (dyūte śārīsthāpanapaṭṭam); Mahābhārata (Bombay) 8.74. 15.
-lī 1 A circle, orb &c.
2) A group, assemblage; तन्मोचनाय तेनाशु प्रेरिता शिष्यमण्डली (tanmocanāya tenāśu preritā śiṣyamaṇḍalī) Bm.1.648.
3) Walking round, circular motion.
4) Bent grass (dūrvā).
Maṇḍala (मण्डल).—(1) m. or nt. (= maṇḍalaka 3), spot of [Page416-a+ 71] ground marked out and ceremonially prepared, in trimaṇ- ḍala (2, q.v.; note also trimaṇḍala 1, in different technical meaning); (2) m. or nt., = maṇḍalaka 4, q.v.: praṇipatya pañcamaṇḍala-namaskāreṇa vandiṣyante Sukhāvatīvyūha 19.8; see also jānumaṇḍala; (3) m., name of a yakṣa: Mahā-Māyūrī 82.
Maṇḍala (मण्डल).—mfn.
(-laḥ-lī-laṃ) The disk of the sun or moon. n.
(-laṃ) 1. The sun’s disk. 2. An orb, a circumference in general, or the circle bounding the view, the visible horizon. 3. (In astronomy,) A great circle, as nāḍīmaṇḍalaṃ the equator, krāntimaṇḍalaṃ the ecliptic. 4. A ball, a globe. 5. A wheel. 6. A province, a region, a district, extending twenty, or according to some authorities, forty Yojanas in every way. 7. The country or empire, over which the twelve princes termed Chakravartis are supposed to have ruled; perhaps the peninsula of India, where the term Mandala or Mandel is of constant occurrence, to signify a province or district, as in Coro mandel, &c. 8. Surrounding or contiguous countries. 9. A sort of leprosy with circular spots. 10. A heap, a quantity, a multitude or assemblage. 11. An attitude in shooting, the fifth position, in which both knees are bent. 12. The impression or scratch of a finger-nail. 13. A sort of perfume, resembling in appearance a dried shell-fish. 14. A sort of mystical diagram, used in summoning a divinity. 15. A sweet-meat a sugar-ball. 16. A form of array, an army drawn up in a circle. 17. A division of the Rigveda. m.
(-laḥ) 1. A kind of snake. 2. A dog. f. (-lī) Bent grass. E. maḍi to adorn, aff. kalac .
Maṇḍala (मण्डल).—I. m. 1. A sort of sacrifice. 2. A kind of snake. 3. A dog. Ii. f. lī. 1. A circle, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 66, 4. 2. Walking round, [Sundopasundopākhyāna] 3, 22; 24. 3. Bent grass. 4. A nest, [Daśakumāracarita] 151, 6. Iii. n. (and m.). 1. A circle, [Vikramorvaśī, (ed. Bollensen.)] [distich] 140; [Pañcatantra] 230, 18; a globe, a ball, [Pañcatantra] 157, 25. 2. The disk of the sun or moon, [Pañcatantra] 160, 23. 3. The halo round the sun. 4. A wheel, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 141, 3. 5. A heap, a multitude, [Pañcatantra] iii. [distich] 224; [Ṛtusaṃhāra] 1, 10 (at the end of a comp. adj.); a troop, [Rājataraṅgiṇī] 5, 379. 6. A district, a province, [Rājataraṅgiṇī] 5, 146; an empire, ib. 155, 262. 7. Surrounding countries, [Mānavadharmaśāstra] 7, 154. 8. A form of array, an army drawn up in a circle, [Pañcatantra] 9, 14. 9. Twelve great empires, into which the whole of India is said to have been divided in old times. 10. A sort of leprosy with circular spots. 11. A sort of mystical, diagram, [Hitopadeśa] 59, 22; [Lassen, Anthologia Sanskritica.] 13, 18(?). 12. A sort of perfume, [Lassen, Anthologia Sanskritica.] 20, 20 (? corr. perhaps maṇḍana, cf. maṇḍana and gajamaṇḍana, s. v. bhūti).
Maṇḍala (मण्डल).—[adjective] round, circular.
— [neuter] disk, circle, ring; district, territory, country (also [feminine] ī); assemblage, collection, totality, multitude, group, company, band (also [masculine] & [feminine] ī); circular array of an army (also [masculine]); the circle of a king’s neighbours, a cert. division of the Rigveda.
1) Maṇḍala (मण्डल):—mf(ā)n. circular, round, [Varāha-mihira’s Bṛhat-saṃhitā]
2) n. (rarely m. [gana] ardharcādi, and f. (ī) [gana] ganrādi) a disk ([especially] of the sun or moon)
3) n. anything round (but in [Hemādri’s Caturvarga-cintāmaṇi] also applied to anything triangular; cf. maṇḍalaka)
4) a circle ([instrumental case] ‘in a circle’; also ‘the charmed c° of a conjuror’), globe, orb, ring, circumference, ball, wheel, [Śatapatha-brāhmaṇa] etc. etc.
5) the path or orbit of a heavenly body, [Sūryasiddhānta]
6) a halo round the sun or moon, [Varāha-mihira’s Bṛhat-saṃhitā]
7) a ball for playing, [Mahābhārata]
8) a circular bandage (in surgery), [Suśruta]
9) n. (also n. [plural]) a sort of cutaneous eruption or leprosy with circular spot, [ib.]
10) n. a round mole or mark (caused by a finger-nail etc.) on the body, [Lāṭyāyana; Kātyāyana-śrauta-sūtra [Scholiast or Commentator]]
11) a circular array of troops, [Mahābhārata; Kāmandakīya-nītisāra]
12) a [particular] attitude in shooting, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) a district, arrondissement, territory, province, country (often at the end of modern names e.g. Coro-mandal coast), [Inscriptions; Atharva-veda.Pariś.; Mahābhārata] etc.
14) a surrounding district or neighbouring state, the circle of a king’s near and distant neighbours (with whom he must maintain political and diplomatic relations; 4 or 6 or 10 or even 12 such neighbouring princes are enumerated), [Manu-smṛti ([especially] vii, 154 etc.); Yājñavalkya; Mahābhārata] etc.
15) a multitude, group, band, collection, whole body, society, company, [Yājñavalkya; Mahābhārata; Kāvya literature] etc.
16) a division or book of the Ṛg-veda (of which there are 10, according to the authorship of the hymns; these are divided into 85 Anuvākas or lessons, and these again into 1017, or with the 11 additional hymns into 1028 Sūktas or hymns; the other more mechanical division, is into Aṣṭakas, Adhyāyas and Vargas q.v.), [Ṛgveda-prātiśākhya; Bṛhad-devatā] etc.
17) m. a dog, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) a kind of snake, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
19) n. Unguis Odoratus, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
20) a [particular] oblation or sacrifice, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
Maṇḍala (मण्डल):—[(laḥ-lī-laṃ)] 1. m. f. n. The disk of the sun or moon. n. Sun’s disk; orb, globe; a wheel; a district; a multitude; a diagram. m. A snake; a dog. f. Bent grass.
Maṇḍala (मण्डल):—(maṇḍala [UJJVAL.] zu [Uṇādisūtra 1, 106.] maṇḍala gaṇa sidhmādi zu [Pāṇini’s acht Bücher 5, 2, 97])
1) adj. f. ā rund [Varāhamihira’s Bṛhajjātaka S. 4, 15. 33, 27.] —
2) subst. m. n. gaṇa ardharcādi zu [Pāṇini’s acht Bücher 2, 4, 31.] m. f. (ī gaṇa gaurādi zu [Pāṇini’s acht Bücher 4, 1, 41)] und n. [Trikāṇḍaśeṣa 3, 5, 24.] am Ende eines adj. comp. f. ā . a) n. Scheibe, insbes. die Sonnenscheibe; jedes Rund, Kreis, Umkreis, Ring; = bimba [Amarakoṣa 1, 1, 2, 17] [?(Manu’s Gesetzbuch f. Nalopākhyāna). Trikāṇḍaśeṣa 3, 3, 405. fg. Hemacandra’s Abhidhānacintāmaṇi 107. Anekārthasaṃgraha 3, 674. Medinīkoṣa l. 120. fg.] (m. f. n.). [Halāyudha 1, 44.] [VIŚVA] bei [UJJVAL.] = cakrabāla [Amarakoṣa 1, 1, 2, 7.] = cakra [Trikāṇḍaśeṣa 3, 2, 29. -] [The Śatapathabrāhmaṇa 4, 1, 1, 25. 7, 4, 1, 17. 8, 5, 3, 7.] raśmibhirhi maṇḍalaṃ pṛśni [9, 2, 3, 14.] ā maṇḍaladarśanāt [ĀŚV. GṚHY. 3, 7, 6. 4.] [MAITRYUP. 6, 16.] sūrya [30.] [Mahābhārata 3, 16902. 4, 312.] [Rāmāyaṇa 1, 65, 34.] [Spr. 900.] [Sūryasiddhānta 12, 17. 14, 24.] [Kathāsaritsāgara 48, 5.] [Gītagovinda 1, 18.] [Rājataraṅgiṇī 4, 401.] arka, candra [Varāhamihira’s Bṛhajjātaka S. 3, 8. 46, 86.] [Sūryasiddhānta 2, 9. 4, 1. 10, 15. 11, 17.] grahakaluṣendumaṇḍalā vibhāvarī [Mālavikāgnimitra 74.] [Kathāsaritsāgara 16,77.] [Pañcatantra 161,18.] [PRASAṄGĀBH. 15,a.] ādarśa Spiegelscheibe [Kirātārjunīya 5, 41.] des Auges [The Śatapathabrāhmaṇa 12, 2, 4, 15.] dṛṣṭi [Suśruta 1, 118, 10.] potra (beim Eber) [Ṛtusaṃhāra 1, 17.] phaṇa [Raghuvaṃśa 12, 98.] gaṇḍa [Vetālapañcaviṃśati] in [Lassen’s Anthologie (II) 13, 13.] stana [Ṛtusaṃhāra 1, 8.] [Spr. 161. 2833. 3350.] [Śiśupālavadha 9, 66.] [Halāyudha 2, 387.] jaṭā [Rāmāyaṇa 2, 22, 13.] [Śākuntala 170.] mauli (beim Schakal) [Pañcatantra 230, 18.] aśma [Kauśika’s Sūtra zum Atuarvaveda 53.] keśa [36.] akuṇṭha (cakra) [Mahābhārata 1, 1178.] rathānmaṇḍalacakrān [Rāmāyaṇa 2, 70, 29.] ābaddhamaṇḍalaṃ nāgam [SOM. NALA 106.] suragṛhāḥ pluṣṭaprākāramaṇḍalāḥ [Rājataraṅgiṇī 6, 307.] duhitrā sphuratprabhāmaṇḍalayā [Kumārasaṃbhava 1, 24.] [Kathāsaritsāgara 21, 18.] chāyā [Raghuvaṃśa 4, 5.] gagana [Prabodhacandrodaja 21, 12.] kṣamā [Spr. 4000.] bhrū [Bhāgavatapurāṇa 3, 28, 32.] dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya [Rgva tch’er rol pa ed. Calc. 16, 3.] asaṃkhyeyā hi rāmasya sāyakāścāpamaṇḍalāt . viniṣpetuḥ so v. a. vom gespannten Bogen [Rāmāyaṇa 3, 31, 19]; vgl. maṇḍalakārmuka, maṇḍalīkar und maṇḍalībhū. dagdhāsthisthāna [Rāmāyaṇa] [SCHL. 2, 77, 8.] saṃsāra [Sânkhya Philosophy 46.] daṃśa eine runde Bisswunde [Suśruta 2, 279, 10.] maṇḍaleṣṭakā [Taittirīyasaṃhitā 5, 3, 9, 2.] ein rundes Mal [LĀṬY. 9, 9, 4.] eine runde von Fingernägeln herrührende Wunde oder Verletzung [Śabdamālā im Śabdakalpadruma] maṇḍalātprakramaṇam aus dem Kreise [Kātyāyana’s Śrautasūtrāṇi 16, 7, 30. 17, 1, 5.] praveśa [Śāṅkhāyana’s Gṛhyasūtrāṇi 6, 2, 3.] [Sūryasiddhānta 3, 1. 6, 2. 3. 21. 22. 11, 1. 13, 15.] maṇḍalena im Kreise [KĀM. NĪTIS. 16, 7.] [Meghadūta 37.] [Hemacandra’s Abhidhānacintāmaṇi 281.] ceratuścaritaṃ citraṃ maṇḍalaiḥ savyadakṣiṇaiḥ [Rāmāyaṇa 6, 79, 54.] maṇḍalānyācarallaghu (so die ed. Bomb.) [Mahābhārata 6, 2567.] tathaiva carato mārgānmaṇḍalāni ca sarvaśaḥ (so die ed. Bomb.) [7, 595.] tau vṛṣāviva nardantau maṇḍalāni viceratuḥ [596. fg. 608. 9, 3267. fg. 3272.] [Bhāgavatapurāṇa 5, 23, 2.] dakṣiṇaṃ maṇḍalaṃ rājandhārtarāṣṭro bhyavartata [Mahābhārata 9, 3199. fg.] tataḥ savyaṃ dakṣiṇaṃ ca maṇḍalaṃ sa (maṇḍalāni ed. Calc.) paribhraman [Harivaṃśa 4297.] savyaṃ maṇḍalamāśritya baladevastu dakṣiṇam . prāharetāṃ tato nyonyam [5107.] savyaṃ maṇḍalamāgamat [15215. fg.] gṛhamaṇḍalavartanaiḥ [Bhāgavatapurāṇa 7, 11, 26.] cakāra maṇḍalaṃ tatra vibudhānāṃ pradakṣiṇam er umwandelte die Götter von links nach rechts (der Schol. lasst vibudhānām von maṇḍalam abhängen, welches er durch samudāyam erklärt) [Mahābhārata 1, 7700. 7702.] maṇḍalamābadhnanto mṛgā vihaṃgā vā [Varāhamihira’s Bṛhajjātaka S. 46, 67.] pratilomamaṇḍalacarāḥ śyenādyāḥ [69.] caturmaṇḍalāvasthānaṃ siṃhasya [Pañcatantra 9, 14.] dvitīyamaṇḍalabhāgin [16, 2.] maṇḍalamālikhya [WEBER, Rāmatāpanīya Upaniṣad 314.] [Varāhamihira’s Bṛhajjātaka S. 48, 24.] [Kathāsaritsāgara 20, 51. 110. 37, 62. 38, 59. 64.] [morgenländischen Gesellschaft 9, 675.] [Rājataraṅgiṇī 2, 102.] kuṭṭinyā ca maṇḍalaṃ kṛtvā tatra gaṇeśādigauravaṃ darśayitvā [Hitopadeśa ed. JOHNS. 1257 ( ed. SCHL. 59, 22).] raktapuṣpairmaṇḍalaṃ kṛtvā [Vetālapañcaviṃśati] in [Lassen’s Anthologie (II) 10,20.] [Weber’s Verzeichniss No. 920.] [Oxforder Handschriften 95,b,40.] [Burnouf 523. 557.] [WASSILJEW 184.] Bahn (eines Himmelskörpers) [Sūryasiddhānta 12, 76. 80.] fem.: diṅmaṇḍalī Inschr. in Journ. of the Am. Or. [S. 6, 508, Śloka 34.] dyūtakaramaṇḍalīṃ kṛtvā [Mṛcchakaṭikā 31, 12.] vātasya maṇḍalī Wirbelwind [Halāyudha 1, 77.] — b) n. ein Hof um die Sonne oder den Mond [Amarakoṣa 1, 1, 2, 34.] [Trikāṇḍaśeṣa 3, 3, 405. fg.] [Hemacandra’s Abhidhānacintāmaṇi 101.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha 1, 41.] [VIŚVA a. a. O.] pariveṣamaṇḍalagato ravitanayaḥ [Varāhamihira’s Bṛhajjātaka S. 34, 12.] pañcādiṣu maṇḍalastheṣu [17.] pariveṣo dvimaṇḍalaḥ [10.] — c) n. ein kreisförmiger Verband [Suśruta 1,65, 17. 66, 1.] — d) n. sg. und pl. ein best. Hautausschlag mit runden Flecken [Hemacandra’s Abhidhānacintāmaṇi 467.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [VIŚVA a. a. O.] [Suśruta 1, 31, 17. 92, 15. 267, 15. 2, 62, 17. 65, 16.] — e) m. eine kreisförmige Aufstellung der Truppen [Hemacandra’s Abhidhānacintāmaṇi 747,] [Scholiast] maṇḍalaḥ sa mahāvyūho durbhedyo mitraghātinām [Mahābhārata 6, 3554. fg.] [KĀM. NĪTIS. 19, 41. 53.] vyūha [50.] neutr.: tiryagvṛttiśca daṇḍaḥ syādbhogo nvāvṛttireva ca . maṇḍalaṃ sarvatovṛttiḥ pṛthagvṛttirasaṃhataḥ .. [KĀM. NĪTIS.] bei [Bharata] zu [Amarakoṣa] [Śabdakalpadruma]; vgl. [19, 43] in der gedr. Ausg. und die Scholien dazu, wo maṇḍalaḥ gedruckt ist. — f) n. eine best. Stellung beim Schiessen [Hemacandra’s Abhidhānacintāmaṇi 777.] [DHANURVEDA] beim Schol. maṇḍalākārābhyāṃ pādābhyāṃ maṇḍalaṃ sthānamīritam [Śabdaratnāvalī im Śabdakalpadruma] — g) n. Kreis so v. a. District, Gebiet, Reich, Land; = deśa [Trikāṇḍaśeṣa] [Hemacandra’s Abhidhānacintāmaṇi 947.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [VIŚVA a. a. O.] [Pariśiṣṭa des Atharvaveda] in [Weber’s Verzeichniss 93 (57).] [Rājataraṅgiṇī 2, 7. 5, 262.] [Spr. 1314.] khyātaḥ kṣmātalamaṇḍaleṣu [Dhūrtasamāgama] in [Lassen’s Anthologie 68, 14.] yeneṣṭaṃ rājasūyena maṇḍalasyeśvaraśca yaḥ . śāsti yaścājñayā rājñaḥ sa samrāṭ [Amarakoṣa 2, 8, 1, 3.] sarvamaṇḍalasyeśaḥ [Hemacandra’s Abhidhānacintāmaṇi 691.] akhilaṃ cārimaṇḍalam [Raghuvaṃśa 4, 4.] rakta vom Reiche —, von den Unterthanen geliebt (zugleich eine rothe Scheibe habend) [Spr. 3650.] akhaṇḍamaṇḍalā adj. [Rājataraṅgiṇī 6, 260.] vyajayallohitaṃ caiva maṇḍalairdaśabhiḥ (= kṣudrarājyaiḥ Schol.) saha [Mahābhārata 2, 1025.] [Rājataraṅgiṇī 4, 177.] maṇḍalaṃ bhāratākhyaṃ [Oxforder Handschriften 259,a,5.] kāśmīrākhyaṃ maṇḍalam [6.] kāśmīrā iti maṇḍalam [Rājataraṅgiṇī 1, 27.] kāśmīra [Mahābhārata 3, 10545. 13, 1695.] mathurā [Oxforder Handschriften 128,b,33.] mālava Inschr. in [Journ. of the Am. Or. S. 6, 506,] [Śloka 21.] [HALL ebend. 7, 37.] fem.: brahmāṇḍo maṇḍalīmātraṃ kiṃ kṣobhāya manasvinaḥ [Spr. 1993.] — h) n. der Kreis der näheren und entfernteren Nachbarn eines Fürsten, deren politische Beziehungen zu einander und zu ihm er auf eine für ihn vortheilhafte Weise zu regeln und zu unterhalten bestrebt sein muss; es werden vier, sechs, zehn und auch zwölf solcher Fürsten angenommen; = dvādaśa rājānaḥ, dvādaśarājaka [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [VIŚVA. a. a. O.] arirmitramudāsīno ntarastatparaḥ paraḥ . kramaśo maṇḍalaṃ cintyaṃ sāmādibhirupāyaiḥ [Yājñavalkya’s Gesetzbuch 1, 344.] [Manu’s Gesetzbuch 7, 154. 156. 207.] maṇḍalāni ca budhyethāḥ parepāmātmanastathā . udāsīnagaṇānāṃ ca madhyasthānāṃ ca .. [Mahābhārata 15, 214. 218.] [KĀM. NĪTIS. 8, 1. fgg. 17. 20. fgg. 85. fg.] aṣṭottaraśataṃ tvetanmaṇḍalaṃ kavayo viduḥ [27.] Vgl. u. prakṛti 4. — i) n. Kreis so v. a. Gesellschaft, Gruppe, Schaar, Menge, Gesammtheit; = gaṇa, nivaha, saṃghāta, kadambaka [Trikāṇḍaśeṣa] [Hemacandra’s Abhidhānacintāmaṇi 1411.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [?(Manu’s Gesetzbuch f. Nalopākhyāna). Halāyudha 4, 2. VIŚVA a. a. O.] maṇḍalaiḥ (= sainyaiḥ Schol.) pracariṣyanti deśe deśe pṛthakpṛthak [Harivaṃśa 11199.] dhūrta Spielerkreis [Yājñavalkya’s Gesetzbuch 2, 201.] dyūta der Kreis, in dem gespielt wird, Spielerkreis [Mahābhārata 2, 2615.] muni [Harivaṃśa 2860.] yadu [10345.] dvija [11277.] kāpilam [Mahābhārata 12, 7891.] saciva [Rāmāyaṇa 2, 101, 14.] sakhī [Gītagovinda 8, 11.] strīṇāṃ maṇḍalamaṇḍanaḥ [Bhāgavatapurāṇa 3, 2, 34.] rāja [Mārkāṇḍeyapurāṇa 124, 9. 125, 23.] mūrkha [Pañcatantra III, 224.] sārtha [Mahābhārata 3, 2546.] prakṛti [Rāmāyaṇa 2, 115, 15.] [KĀM. NĪTIS. 8, 25.] madhuvrata Bienenschwarm [Gītagovinda 2, 1.] āśrama [Mahābhārata 3, 2464. 2498.] [Bhāgavatapurāṇa 3, 4, 21.] tāpasāśrama [Rāmāyaṇa 3, 6, 1.] stūpamaṇḍalaiḥ [Rājataraṅgiṇī 1, 102.] ratha [Mahābhārata 7, 1172.] bharaṇīpūrvaṃ maṇḍalamṛkṣa.atuṣkam [Varāhamihira’s Bṛhajjātaka S. 9, 10. 20. 32, 8. 16. 23.] asahyavātoddhatareṇumaṇḍalā (mahī) [Ṛtusaṃhāra 1, 10.] phena [KĀM. NĪTIS. 7, 19.] mantra der ganze Umfang, Gesammtheit [11, 67.] svarita [Scholiast] zu [Atharvavedasaṃhitā 3, 55] Einl. masc.: athodatiṣṭhaṃgartebhyo ghorā bhramaramaṇḍalāḥ [Rājataraṅgiṇī 3, 400.] fem.: muṇḍamaṇḍalī [Spr. 2738, v. l.] paṇḍita [Weber’s Verzeichniss 159,4 v. u.] [Oxforder Handschriften 241,a, No. 591.] — — k) n. Abtheilung des Ṛgveda, deren es zehn giebt, [Prātiśākhya zum Ṛgveda 4, 40.] [BṚHADD.] in [Weber’s Indische Studien 1, 111. fg.] [CARAṆAVYŪHA ebend. 3, 254.] — l) n. ein best. Opfer [VIŚVA a. a. O.] — m) n. ein best. Parfum, = vyāghranakha [Śabdacandrikā im Śabdakalpadruma] — n) m. Hund [Trikāṇḍaśeṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Hārāvalī 78.] [VIŚVA.] — o) m. eine Schlangenart [Hemacandra’s Anekārthasaṃgraha] — p) f. ī Panicum Dactylon (s. dūrvā) [Hārāvalī 93.] — Vgl. ādarśa, kṛṣṇa, candra, citra, tejo, tri, pari, pra, prati, prabhā, bodhi, bha, bhū, bhṛgu, mahī, rakta, śveta, su, māṇḍalika .
--- OR ---
Maṇḍala (मण्डल):—
2) a) sūryasya maṇḍalaṃ bhittvā [Spr. (II) 2098.] — g) zum letzten Beispiel vgl. [Spr. (II) 4496.]
Maṇḍala (मण्डल):——
1) Adj. (f. ā) rund. —
2) m. (ausnahmsweise) f. ( ī) selten) n. (adj. Comp. f. ā) — a) f. n. Scheibe , insbes. die Sonnenscheibe ; jedes Rund , Kreis , Umkreis , Ring ; Zauberkreis [Kāraṇḍavyūha 74,10fgg.] Instr. im Kreise [Hemādri’s Caturvargacintāmaṇi 1,625,8] ist von einem dreieckigen maṇḍala die Rede ; vgl. u. maṇḍalaka 3)a). — b) n. Bahn der Himmelskörper. — c) n. ein Hof um die Sonne oder den Mond. — d) n. Spielball [Mahābhārata 8,74,15.] — e) n. ein kreisförmiger Verband. — f) m. n. eine kreisförmige Aufstellung der Truppen. — g) n. ein rundes Mal. — h) n. Sg. und Pl. ein best. Hautausschlag mit runden Flecken. — i) *n. eine runde von Fingernägeln herrührende Wunde oder Verletzung. — k) n. eines best. Stellung beim Schiessen. — l) f. n. Kreis , so v.a. District , Bezirk , Gebiet , Reich , Land. — m) m. f. n. Kreis , so v.a. Gesellschaft , Truppe , Schaar , Schwarm (von Bienen) , Menge , Gesammtheit. — n) n. der Kreis der näheren und entfernteren Nachbarn eines Fürsten , dessen politische Beziehungen zu einander und zu ihm er auf eine für ihn vortheilhafte Weise zu regeln und zu unterhalten bestrebt sein muss. Es werden 4 , 6 , 10 und auch 12 solcher Fürsten angenommen. — o) n. Abtheilung des Ṛgveda (deren es 10 giebt). —
3) *m. — a) Hund. — b) eine Schlangenart. —
4) *f. ī — a) Panicum Dactylon. — b) Cocculus cordifolius [Bhāvaprakāśa 1,196.] —
5) *n. — a) Unguis odoratus. — b) ein best. Opfer.
Maṇḍala (मण्डल) in the Sanskrit language is related to the Prakrit word: Maṃḍala.
Maṇḍala (in Sanskrit) can be associated with the following Chinese terms:
1) 曼拏羅 [màn ná luó]: “maṇḍala”.
2) 曼荼 [màn tú]: “maṇḍala”.
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
Maṃḍala (मंडल) [Also spelled mandal]:—(nm) a circle; ring; zone, territory; board; orbit; the path or orbit of a heavenly body; halo; multitude, collection; each of the ten divisions of the Rigved.
Mandal in Hindi refers in English to:—(nm) a circle; ring; zone, territory; board; orbit; the path or orbit of a heavenly body; halo; multitude, collection; each of the ten divisions of the Rigved..—mandal (मंडल) is alternatively transliterated as Maṃḍala.
...
Prakrit-English dictionary
1) Maṃḍala (मंडल) in the Prakrit language is related to the Sanskrit word: Maṇḍala.
2) Maṃḍala (मंडल) also relates to the Sanskrit word: Maṇḍala.
3) Maṃḍala (मंडल) also relates to the Sanskrit word: Maṇḍala.
4) Maṃḍala (मंडल) also relates to the Sanskrit word: Maṇḍapa.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionary
Maṃḍala (ಮಂಡಲ):—
1) [noun] anything like this in form (as the suṇs or mooṇs disc).
2) [noun] a ring of light that seems to encircle the sun, moon or other luminous body.
3) [noun] any round or spherical, object; a sphere; a ball.
4) [noun] anything wound or gathered into a series of rings or a spiral; a coil.
5) [noun] a flat figure bound by a single curved line, all the points of which are equi-distant from its centre; a circle.
6) [noun] an array of the army in which the soldiers or troops are arrayed in a circle.
7) [noun] a dog.
8) [noun] a kind of snake with circular figures on its back; rattle-snake.
9) [noun] a (usu.) circular figure inscribed with mystical syllables by a conjurer or sorcerer.
10) [noun] a group of a large number of people; a multitude.
11) [noun] a nation; a country.
12) [noun] an administrative division of a state; a district.
13) [noun] a posture of standing keeping one’s feet three feet apart, while shooting arrows.
14) [noun] any of several movements in wrestling or mace-fight.
15) [noun] a definite period of time (usu. forty eight days) considered for observing a religion vow.
16) [noun] a division or book of the Řgvēda which is divided into Anuvākas.
17) [noun] a division of the Atharvaṇavēda.
18) [noun] a kind of leprosy, characterised by circular scaly scabs.
19) [noun] any of the circle of a king’s near and distant neighbours, which he has to maintin for strategic purpose.
20) [noun] (dance.) a movement of the feet.
21) [noun] (dance.) a posture with the feet kept one spart part, the waist and the knee are kept in a level two and half span above the ground.
22) [noun] two crescent marks ( the concave sides of both facing each other) made with two finger-nails by a sexual partner on the body of another as part of amorous sport.
23) [noun] any of the six yogic stations in the spinal card, through which the latent mystic power passes through, when aroused by a yogi.
24) [noun] a kind of small vessel used in a religious sacrifice to drink the juice of sōma plant.
25) [noun] ಮಂಡಲದ ಹಾವು [mamdalada havu] maṇḍalada hāvu = ಮಂಡಲ - [mamdala -] 8; ಮಂಡಲ ಹಾಕಿಕೊಳ್ಳು [mamdala hakikollu] maṇḍala hākikoḷḷu to wind oneself into a circular or spiral form;ಮಂಡಲ ಹಾಕು [mamdala haku] maṇḍala hāku (a sorcerer) to draw circular figures with mystical syllables; ಮಂಡಲ ಹಾಕಿಸು [mamdala hakisu] maṇḍala hākisu to get a religious observance made by another for usu. forty eight days propotiating the serpent-god.
--- OR ---
Maṃḍaḷa (ಮಂಡಳ):—[noun] = ಮಂಡಲ [mamdala].
--- OR ---
Maṃdaḷa (ಮಂದಳ):—[noun] the exact plot of ground on which a house is or is to be built; a site.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Maṇḍala (मण्डल):—n. 1. circle; orb; circumference; ring; sphere; 2. zone; district; province; 3. council; union; association; 4. a disc (esp. of the sun/moon); 5. the halo round the sun or moon; 6. a division of the Rig-Veda (the whole collection being divided into 10 Mandalas or eight-Ashtakas);
Mandal is another spelling for मण्डल [maṇḍala].—n. 1. circle; orb; circumference; ring; sphere; 2. zone; district; province; 3. council; union; association; 4. a disc (esp. of the sun/moon); 5. the halo round the sun or moon; 6. a division of the Rig-Veda (the whole collection being divided into 10 Mandalas or eight-Ashtakas);
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)
Partial matches (+0): Il, The, The, Te, A la, Das, El, De, Ala, Le, A, Manda, Manta, Mandala.
Starts with (+12): Mandala gadde, Mandala kaayi, Mandala offering, Mandalabaddha, Mandalabandha, Mandalabandhana, Mandalabhaga, Mandalabharana, Mandalabhoga, Mandalabrahmana, Mandalacakra, Mandalacarin, Mandalacarya, Mandaladhipa, Mandaladhisha, Mandaladhyaya, Mandalagga, Mandalagra, Mandalakara, Mandalakkhika.
Full-text (+6566): Parimandala, Mandali, Bhumandala, Mandalaka, Mandalika, Ravimandala, Gomamdala, Prabhamandala, Suryamandala, Candramandala, Mandalanritya, Dharanimandala, Shashimandala, Mandaleshvara, Vayumandala, Raktamandala, Rajamandala, Dinmandala, Bhamandala, Mandalagra.
Relevant text
Search found 392 books and stories containing Mandala, A mandala, Das mandala, De mandala, El mandala, Il mandala, Le mandala, Maṃdaḷa, Maṃḍaḷa, Maṃḍala, Mamdala, Manda-ala, Maṇḍa-ala, Mandal, Maṇḍala, Maṇḍalā, Māndala, Māndaḷa, Māṇḍala, Māṇḍaḷa, Maṇḍaḷa, Mandaḷa, Mandala-dhavika, Maṇḍala-dhāvikā, Mandala's, Mandalan, Mandalas, Mandalat, The mandala; (plurals include: Mandalas, A mandalas, Das mandalas, De mandalas, El mandalas, Il mandalas, Le mandalas, Maṃdaḷas, Maṃḍaḷas, Maṃḍalas, Mamdalas, alas, Mandals, Maṇḍalas, Maṇḍalās, Māndalas, Māndaḷas, Māṇḍalas, Māṇḍaḷas, Maṇḍaḷas, Mandaḷas, dhavikas, dhāvikās, Mandala'ses, Mandalans, Mandalases, Mandalats, The mandalas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
World Journal of Pharmaceutical Research
Comparative study of netra sharir with special reference to netra mandalas < [2019: Volume 8, July issue 8]
Management of vyanga with manjishtha lepa (case series) < [2021: Volume 10, February issue 2]
English academic achievement of X grade students in Srikakulam. < [2020: Volume 9, October issue 12]
The Great Chariot (by Longchenpa)
Part 4c - The accompanying samaya and action/practice < [B. The explanation of meditation practice]
Part 3d.2f - The explanation of self appearance and other-appearance < [B. The explanation of the kayas and wisdoms]
Part 1a - Meditating in the style of being born from an egg < [B. The explanation of meditation practice]
Tibetan Manuscripts on Mandala and Mudra in Copenhagen Library < [Volume 23 (1958)]
Characteristics of East Asian Meditation < [Volume 71 (2010)]
The Saurasaṃhitā: The Earliest Surviving Tantra on Sun-Worship < [Volume 80 (2020)]
Shaiva Tantra: A way of Self-awareness (by L. N. Sharma)
Chapter 6 - On Mandala (mystical diagram)
Chapter 9 - Mystical Eroticism (in Tantra)
From Dukkha to Sukha: Mandalic Thinking in Constructing a Positive Peace < [Volume 16, Issue 3 (2025)]
Love me for the Sake of the World < [Volume 11, Issue 3 (2020)]
Piercing to the Pith of the Body < [Volume 8, Issue 9 (2017)]
Hevajra Tantra (analytical study) (by Seung Ho Nam)
3.1. The Generation Stage < [Chapter 3 - Tantric Doctrine in Hevajra Tantra]
1.4. Mandala as a representation of an Enlightened Mind < [Chapter 4 - Tantric Cult in Hevajra Tantra]
1.3. (iv) The Undifferentiated Suchness < [Chapter 3 - Tantric Doctrine in Hevajra Tantra]