Nama, Nāma, Nāman, Naman, Nãman: 50 definitions
Nama means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, 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.
Alternative spellings of this word include Naam.
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Nāṭya-śāstra
Nāma (नाम, “name”) refers to one of the five cause of songs (dhrūva) according to the Nāṭyaśāstra chapter 32:—“The tāla of six or eight kalās observed in dhruvās will constitute their neasure (pramāṇa), and just as names (nāma) are applied to men according to their clan (gotra) family (kula) and customs (ācāra), so they are applied to dhruvās according to their depending on an occasions (sthāna)”.Source: Wisdom Library: Nāṭya-śāstra
Nāma (नाम) refers to “nouns” (in Sanskrit grammar) and forms part of the “verbal representation” (vācika), according to the Nāṭyaśāstra chapter 15. Vācika itself represents one of the four categories of representation (abhinaya).Source: archive.org: Natya Shastra
Nāma (नाम, “nouns”).—The noun has its functions determined by the case-endings such as ‘su’ and the like, and by special meanings derived therefrom; and it is of five kinds and has a ‘basic meaning’ (prātipadikārtha) and gender.
It (the noun) is known to be of seven classes, and has six cases, and it is well-known as something to be ‘constituted’ (sādhya), and when combined thus with different case-endings it may imply ‘indication’ (nirdeśa), ‘giving to’ (sampradāna), ‘taking away’ (apādāna) and the like.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., 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) and poetic works (kavya).
Vyakarana (Sanskrit grammar)Source: Wikisource: A dictionary of Sanskrit grammar
Nāman (नामन्).—Noun, substantive; one of the four categories of words given in the Nirukta and other ancient grammer works; cf. चत्वारि पदजातानि नामाख्याते चोपसर्गनिपाताश्च (catvāri padajātāni nāmākhyāte copasarganipātāśca), Nir. I.1. The word is defined as सत्त्वप्रधानानि नामानि (sattvapradhānāni nāmāni) by standard grammarians; cf. Nir. I. 1.; cf. also सत्त्वाभिधायकं नाम (sattvābhidhāyakaṃ nāma), R. Pr. XIII.8; V. Pr. VIII. 49 and com. thereon. Panini divides words into two categories only, viz. सुबन्त (subanta) and तिङन्त (tiṅanta) and includes नामन्,उपसर्ग (nāman, upasarga) and निपात (nipāta) under सुबन्त (subanta). The Srngarapraksa defines नामन् (nāman) as follows-अनपेक्षितशब्दव्युत्पत्तीनि सत्त्व-भूतार्थाभिधायीनि नामानि। तानि द्विविधानि। आविष्टलिङ्गानि अनाविष्टलिङ्गानि च । (anapekṣitaśabdavyutpattīni sattva-bhūtārthābhidhāyīni nāmāni| tāni dvividhāni| āviṣṭaliṅgāni anāviṣṭaliṅgāni ca |) The word नामन् (nāman) at the end of a sasthitatpurusa compound signifies a name or Samjna e. g. सर्वनामन्, दिङ्-नामन्, छन्दोनामन् (sarvanāman, diṅ-nāman, chandonāman); cf. also. Bhasavrtti on संज्ञायां कन्थोशीनरेषु (saṃjñāyāṃ kanthośīnareṣu) P. II.4. 20 and संज्ञायां भृत् (saṃjñāyāṃ bhṛt). P. III. 2.46 where the author of the work explains the word संज्ञायां (saṃjñāyāṃ) as नाम्नि (nāmni). The word is used in the sense of 'a collection of words' in the Nirukta, cf. अन्त-रिक्षनामानि, अपत्यनामानि, ईश्वरनामानि, उदकनामानि (anta-rikṣanāmāni, apatyanāmāni, īśvaranāmāni, udakanāmāni), etc.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Nirukta (Sanskrit etymology)Source: Knowledge Traditions & Practices of India: Language and Grammar (nirukta)
Nāma (नाम) refers to “nouns and pronouns” and represents one of the four classes of words according to Pāṇini (7th century BCE) and Yāska (9th century BCE) in his works dealing with Nirukta (etymology): the science of study of the meaning of words used in texts. Yāska classifies all words into four classes: nāma (nouns and pronouns), ākhyāta (verbs), upasarga (prefixes) and nipāta (indeclinables).
Nirukta (निरुक्त) or “etymology” refers to the linguistic analysis of the Sanskrit language. This branch studies the interpretation of common and ancient words and explains them in their proper context. Nirukta is one of the six additional sciences (vedanga) to be studied along with the Vedas.
Vaishnavism (Vaishava dharma)Source: Pure Bhakti: Bhagavad-gita (4th edition)
Nāma (नाम) refers to “(1) Name (2) The holy name of Kṛṣṇa, which is Śrī Kṛṣṇa Himself. Nāma is invested with all potencies, with incarnations of Śrī Kṛṣṇa, qualities, paraphernalia, entourage, pastimes, transcendental abode, and so forth, and it is chanted by the devotees in their practice of bhakti”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).Source: Pure Bhakti: Bhajana-rahasya - 2nd Edition
Nāma (नाम) refers to:—The holy name of the Supreme Lord. (cf. Glossary page from Bhajana-Rahasya).Source: Pure Bhakti: Arcana-dipika - 3rd Edition
Nāma (नाम) refers to:—The holy name of Śrī kṛṣṇa, chanted by devotees as the main limb of the practice of sādhana-bhakti. (cf. Glossary page from Arcana-dīpikā).Source: Pure Bhakti: Brhad Bhagavatamrtam
Nāma (नाम) refers to:—The holy name of the Supreme Lord Śrī Kṛṣṇa; recitation of nāma is the main limb of the practice of sādhana-bhakti. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Ayurveda (science of life)Source: gurumukhi.ru: Ayurveda glossary of terms
Nāma (नाम):—Name / Basonym of a plant
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.
Shaivism (Shaiva philosophy)Source: Brill: Śaivism and the Tantric Traditions
Nāma (नाम) refers to the “initiatory name”, according to the Mālinīvijayottaratantra, chapter 18 (“appropriate conduct of the accomplished Yogin”) verses 18.74-81 (as quoted in the Tantrāloka verse 4.213-221ab).—Accordingly, “[...] And as regards the performance or non-performance of vows, etc., and entrance into sacred places, etc. [i.e., kṣetras, pīṭhas, and upapīṭhas], the observance of rules of action, and (those rules associated with) initiatory name, initiatory lineage (nāma—nāmagotrādikaṃ), or the like [i.e., according to the lodge and the like of the initiate], whether the form, sectarian marks, and so on be one’s own or another’s—nothing is prescribed here regarding these, nor, contrariwise, prohibited. [...]”.
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.
Vastushastra (architecture)Source: Brill: Śaivism and the Tantric Traditions (architecture)
Nāman (नामन्) refers to the “name” (of a creature or householder), according to the Devyāmata (in the section śalyoddhāra-paṭala or “excavation of extraneous substances”).—Accordingly, “[...] [The officiant] should carefully prognosticate the extraneous thing [underground] by observing [a creature] step over a cord, seeing [an auspicious or inauspicious thing], announcing a [creature’s] name (nāman-kīrtana), or hearing [an auspicious or inauspicious sound]. If [a creature] steps over [a cord] or is seen, or if one [hears] a cry of [a creature] or announce a [creature’s] name (nāman-kīrtita), then [the officiant] should prognosticate the extraneous thing [related to] that creature according to the stepping over and other [omens]. [...]”.
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.
Purana and Itihasa (epic history)Source: archive.org: Shiva Purana - English Translation
Nāman (नामन्) refers to “one’s name”, according to the Śivapurāṇa 2.3.48 (“Description of Marriage of Śiva and Pārvatī”).—Accordingly, as Brahmā narrated to Nārada: “[...] Then the Brahmins were requested by Himavat ‘May the rite be formally started after narrating the Tithi etc. The auspicious hour has come’. After saying ‘So be it’, the excellent Brahmins who knew the proper time proclaimed the Tithi etc. very delightedly. Then Himācala mentally urged with pleasure by lord Śiva, the cause of great enjoyment, smilingly spoke to Śiva. ‘O Śiva, please do not delay. Please mention your genealogy, saintly lineage, family, name (nāman) and your Veda along with your branch of the Vedas’”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
General definition (in Hinduism)Source: archive.org: Vedic index of Names and Subjects
Nāman (नामन्, ‘name’) is a common word from the Rigveda onwards. The Gṛhya-sūtras give elaborate rules for the formation of the names of children, but more important is the distinction between the secret (guhya) and the ordinary name, though the rules as to the secret name are not at all consistent. The secret name is already recognized in the Rigveda, and is referred to in the Brāhmaṇas, one secret name, that of Arjuna for Indra, being given in the Śatapatha-brāhmaṇa.
Theravada (major branch of Buddhism)Source: Access to Insight: A Glossary of Pali and Buddhist TermsMental phenomena. This term refers to the mental components of the five khandhas, and includes: vedana (feeling), sanna (perception), sankhara (mental fashionings), and vinnana (consciousness). Compare rupa.Source: Dhamma Dana: Pali English Glossary
N Consciousness. (Sensation, perception, volition and consciousness).Source: Dhamma Study: Introduction to the Dhamma
Nama (mentality) is divided into 3 kinds. Two kinds of nama are conditioned and the third kind is unconditioned. The four kinds of absolute realities are then:
- consciousness (citta)
- mental factors or mental formations (cetasikas)
- materiality (rupa)
(lit. 'name'): 'mind', mentality.
This term is generally used as a collective name for the 4 mental groups (arūpino khandha), viz.
- feeling (vedanā),
- perception (saññā),
- mental formations (sankhāra) and
- consciousness (viññāna).
Within the 4th link (nāma-rūpa) in the formula of the paticcasamuppāda, however, it applies only to karma-resultant (vipāka) feeling and perception and a few karma-resultant mental functions inseparable from any consciousness.
As it is said (M.9; D.15; S.XII.2): "Feeling (vedanā), perception (saññā), volition (cetanā), impression (phassa), mental advertence (manasikāra): this, o brother, is called mind (nāma)."
With the addition of 2 more mental factors, namely, mental vitality (jīvita) and concentration (samādhi), here 'stationary phase of mind' (cittatthiti), these 7 factors are said in the Abhidhammattha Sangaha to be the inseparable mental factors in any state of consciousness.
For the complete list of all the 50 mental formations of the sankhāra-kkhandha (not including feeling and perception), s. Tab. II.Source: Dhamma Study: Cetasikas
Citta and cetasika are mental phenomena, nama, which are real in the ultimate sense.
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Mahayana (major branch of Buddhism)Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā
Nāma (नाम) refers to “words”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] The Bodhisattva Gaganagañja then sustained the jewel-canopy of ten thousand yojanas high over the Lord’s lion throne in the sky, joined the palms of his hands, saluted, and praised the Lord with these suitable verses: ‘[...] (10) The dharmas are devoid of a living being (satva), a life principle (jīva), and a person (pudgala). They are pure and beyond words (nāma) like the sameness of open space. Understanding the fact that there is no real self, he awakens living beings to the unconditioned (asaṃskṛta) ambrosia (amṛta). [...]”.
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 Jainism)Source: Encyclopedia of Jainism: Tattvartha Sutra 8: Bondage of karmas
Nāma (नाम) or Nāmakarma refers to “physique-making (karmas)” and represents one of the eight types of Prakṛti-bandha (species bondage): one of the four kinds of bondage (bandha) according to the 2nd-century Tattvārthasūtra chapter 8.—Accordingly, “what is meant physique-making karma (nāma)? The karmas rise of which gives various forms and their characteristics are called physique -making or name karma”.
The physique-making karmas (nāma) comprise the following:
- four types of gati (condition),
- five types of jāti (genus of beings),
- five types of śarīra (bodies),
- three types of aṅgopāṅga (limbs),
- nirmāṇa (formation),
- five types of bandhana (bondage),
- five types of saṅghāta (interfusion),
- six types of saṃsthāna (figure),
- six types of saṃhanana (skeleton),
- eight types of sparśa (touch),
- five types of rasa (tastes),
- two types of gandha (smell),
- five types of varṇa (color),
- four types of ānupūrvī (migratory form),
- agurulaghu (not-heavy-light),
- upaghāta (self-destructive),
- parāghāta (destructive of others),
- ātapa (hot light; radiant heat),
- udyota (cold light; phosphorescence),
- ucchvāsa (respiration).
- two types of vihāyogati (movement).
As well as the following couples of opposites:
- pratyeka-śarīra (individual body) and sādhāraṇa-śarīra (common body),
- trasa (mobile) and sthāvara (immobile),
- subhaga (amiable) and durbhaga (unprepossessing),
- susvara (sweet-voiced) and duḥsvara (harsh-voiced),
- śubha (beautiful body) and aśubha (ugly body),
- sūkṣma (fine body) and bādara (gross body),
- paryāpta (developable) and aparyāpta (undevelopable),
- sthira (steady) and asthira (unsteady),
- ādeya (impressive) and anādeya (non-impressive),
- yaśaḥkīrti (fame) and ayaśaḥkīrti (notoriety),
- Tīrthakara: A Tīrthaṅkara’s career with all its grandeur when he preaches and completes his ministry.
Nāman (नामन्) or Nāmakarma refers to “name karmas”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “In this world sometimes corporeal [souls] filled with a mass of virtue appear in heaven because of the development of life and name karmas (nāmakarma—āyurnāmakarmodayād iha) connected with the celestial state of existence. And, having obtained the good fortune of heaven, [those corporeal beings] enjoy heavenly pleasure in the lower heavens and in the celestial vehicles or among other groups [of gods]”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
nāma : (nt.) name; the immaterial factors such as consciousness, perception. (adj.), (in cpds.) having the name of.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Nāma, (nt.) (Vedic nāman, cp. Gr. o)/noma (a)n-w/numos without name); Lat. nomen; Goth. namō; Ags. noma, Ohg. namo) name.—
1. Literal. Nom. nāmaṃ S. I, 39; Sn. 808; J. II, 131; Miln. 27; Acc. nāmaṃ PvA. 145 (likhi: he wrote her name).—nāmaṃ karoti to give a name Sn. 344; Nd2 466 (n’etaṃ nāmaṃ mātarā kataṃ on “Bhagavā”); J. I, 203, 262 (w. double Acc.).—nāmaṃ gaṇhāti to call by name, to enumerate J. IV, 402; PvA. 18 (v. l. BB nāmato g.). Definitions at Vin. IV, 6 (two kinds hīna° & ukkatṭha°) and at Vism. 528 (=namanalakkhaṇa).—
2. Specified. nāma as metaphysical term is opposed to rūpa, & comprises the 4 immaterial factors of an individual (arūpino khandhā, viz. vedanā saññā saṅkhāra viññāṇa; see khandha II. Ba). These as the noëtic principle combined with the material principle make up the individual as it is distinguished by “name & body” from other individuals. Thus nāmarūpa= individuality, individual being. These two are inseparable (aññamaññûpanissitā ete dhammā, ekato va uppajjanti Miln. 49). S. I, 35 (yattha n. ca rūpañ ca asesaṃ uparujjhati taṃ te dhammaṃ idh’aññāya acchiduṃ bhavabandhanaṃ); Sn. 1036, 1100; Nd1 435=Nd2 339 (nāma=cattāro arūpino khandhā); DhA. IV, 100 (on Dh. 367): vedanādīnaṃ catunnaṃ rūpakkhandhassa cā ti pañcannaṃ khandhānaṃ vasena pavattaṃ nāmarūpaṃ; DhsA. 52: nāmarūpa-duke nāmakaraṇaṭṭhena nāmaṭṭhena namanaṭṭhena ca nāmaṃ ruppanaṭṭhena rūpaṃ. Cp. D. I, 223; II, 32, 34, 56, 62; S. I, 12 (taṇhā nrūpe), 23 (n-rūpasmiṃ asajjamāna); II, 3, 4, 66 (nrūpassa avakkanti), 101 sq. (id.); M. I, 53; A. I, 83, 176; III, 400; IV, 385 (°ārammaṇa); V, 51, 56; Sn. 355, 537, 756, 909; Dh. 367; It. 35; Ps. I, 193; II, 72, 112 sq.; Vbh. 294; Nett 15 sq. , 28, 69; Miln. 46. Nāma+rūpa form an elementary pair D. III, 212; Kh IV.
Also in the Paṭicca-samuppāda (q. v.), where it is said to be caused (conditioned) by viññāṇa & to cause saḷāyatana (the 6 senses), D. II, 34; Vin. I, 1 sq.; S. II, 6 sq.; Sn. 872 (nāmañ ca rūpañca paṭicca phassā; see in detail explained at Nd1 276). Synonymous with nāmarūpa is nāmakāya: Sn. 1074; Nd2 338; Ps. I, 183; Nett 27, 41, 69, 77. ‹-› In this connection to be mentioned are var. definitions of nāma as the principle or distinguishing mark (“label”) of the individual, given by Coms, e.g. Nd1 109, 127; KhA 78; with which cp. Bdhgh’s speculation concerning the connotation of nāma mentioned by Mrs. Rh. D. at Dhs. trsl. p. 341.—
3. Use of Cases. Instr. nāmena by name PvA. 1 (Petavatthū ti n.); Mhvs VII. 32 (Sirīsavatthu n.).—Acc. nāma (the older form, cp. Sk. nāma) by name S. I, 33, 235 (Anoma°); Sn. 153, 177; J. I, 59 (ko nām’esa “who by name is this one”=what is his name), 149 (nāmena Nigrodhamigarājā n.), 203 (kiṃsaddo nāma esa); II, 4; III, 187; VI, 364 (kā nāma tvaṃ). See also evaṃnāma, kinnāma; & cp. the foll.—
4. nāma (Acc.) as adv. is used as emphatic particle=just, indeed, for sure, certainly J. I, 222; II, 133, 160, 326; III, 90; PvA. 6, 13, 63 etc. Therefore frequent in exclamation & exhortation (“please, ” certainly) J. VI, 367; DhA. III, 171; PvA. 29 (n. detha do give); in combination with interr. pron. =now, then J. I, 221 (kiṃ n.), 266 (kathaṃ n.); III, 55 (kiṃ); Kh IV. (ekaṃ n. kiṃ); with neg. =not at all, certainly not J. I, 222; II, 352; III, 126 etc.—Often further emphasised or emphasising other part.; e.g. pi (=api) nāma really, just so Vin. I, 16 (seyyathā p. n.); Sn. p. 15 (id.); VvA. 22 (read nāma kāro); PvA. 76; app’(=api) eva n. thus indeed, forsooth Vin. I, 16; It. 89=M. I, 460; J. I, 168; Pv. II, 26 (=api nāma PvA. 80); eva nāma in truth PvA. 2; nāma tāva certainly DhA. I, 392, etc.
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 dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
nama (नम).—m (S) Bending, bowing, yielding, giving way. v khā, ghē, yē, jā.
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nāma (नाम).—n (S) A name. 2 A noun. For figurative significations and idiomatic applications see nāṃva. 3 m The perpendicular mark made on the forehead. Hence applied to a white vertical streak upon the forehead of a horse, dog &c.
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nāmā (नामा).—a masc nāmnī a fem S Bearing the name of; as harīpanta nāmā ēka puruṣa, gaṅgā nāmnī ēka strī &c. Confined to books and writings and to composition.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
nama (नम).—m Bending, yielding.
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nāma (नाम).—n A name. A noun. The perpendi- cular mark made on the forehead.
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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 dictionarySource: DDSA: The practical Sanskrit-English dictionary
Nāma (नाम).—ind. A particle used in the following senses:-
1) Named, called, by name; हिमालयो नाम नगाधिराजः (himālayo nāma nagādhirājaḥ) Ku. 1.1; तन्नन्दिनीं सुवृत्तां नाम (tannandinīṃ suvṛttāṃ nāma) Daśakumāracarita 7.
2) Indeed, certainly, truly, forsooth, verily, to be sure; मया नाम जितम् (mayā nāma jitam) V.2. 17.; विनीतवेषेण प्रवेष्टव्यानि तपोवनानि नाम (vinītaveṣeṇa praveṣṭavyāni tapovanāni nāma) Ś.1; आश्वासितस्य मम नाम (āśvāsitasya mama nāma) V.5.16 'when I was just consoled'; तन्नाम निष्ठुराः पुरुषाः (tannāma niṣṭhurāḥ puruṣāḥ) Mṛcchakaṭika 5.32 'that means men are cruel'.
3) Probably, perhaps; oft. with मा (mā)' अये पदशब्द इव मा नाम रक्षिणः (aye padaśabda iva mā nāma rakṣiṇaḥ) Mṛcchakaṭika 3 'herhaps (but I hope not) that of guards'; मा नाम अकार्यं कुर्यात् (mā nāma akāryaṃ kuryāt) Mṛcchakaṭika 4.
4) possibility; तवैव नामास्त्रगतिः (tavaiva nāmāstragatiḥ) Kumārasambhava 3.19; त्वया नाम मुनिर्विमान्यः (tvayā nāma munirvimānyaḥ) Ś.5.2 'is it possible &c.' (implying censure); frequently used with अपि (api) in the sense of 'I wish', 'would that', 'is it likely that &c.'; see under अपि (api)
5) A feigned or pretended action, pretence (alīka); कार्न्तान्तिको नाम भूत्वा (kārntāntiko nāma bhūtvā) Daśakumāracarita 13; so भीतो नामावप्लुत्य (bhīto nāmāvaplutya) 14 'as if afraid', परिश्रमं नाम विनीय च क्षणम् (pariśramaṃ nāma vinīya ca kṣaṇam) Kumārasambhava 5.32.
6) (With imperatives) Granted, though, it may be, well, it may be; तद् भवतु नाम शोकावेगाय (tad bhavatu nāma śokāvegāya) K.328; अतनुषु विभवेषु ज्ञातयः सन्तु नाम (atanuṣu vibhaveṣu jñātayaḥ santu nāma) Ś.5.8; Bhartṛhari 1.16; एवं नामास्तु (evaṃ nāmāstu) 'be it so, if you like'; करोतु नाम नीतिज्ञो व्यवसायमितस्ततः (karotu nāma nītijño vyavasāyamitastataḥ) H.2.14 'though he may exert himself'; Mālatīmādhava (Bombay) 1.7.
7) Anger or censure; ममापि नाम दशाननस्य परैः परिभवः (mamāpi nāma daśānanasya paraiḥ paribhavaḥ) G. M.; (the sentence may imply 'censure' also किं नाम विस्फुरन्ति शस्त्राणि (kiṃ nāma visphuranti śastrāṇi) Uttararāmacarita 4; ममापि नाम सत्त्वैरभिभूयन्ते गृहाः (mamāpi nāma sattvairabhibhūyante gṛhāḥ) Ś.6.
8) Wonder; आश्चर्यमन्धो नाम पुत्रं द्रक्ष्यति (āścaryamandho nāma putraṃ drakṣyati) Sk.
9) Recollection. नाम (nāma) is often used with the interrogative pronoun and its derivatives कथम्, कदा (katham, kadā) &c. in the sense of 'possibly', 'indeed', 'I should like to know'; अयि कथं नामैतत् (ayi kathaṃ nāmaitat) Uttararāmacarita 6; R.16.82; Bhartṛhari 2.44; H.1.14; को नाम राज्ञां प्रियः (ko nāma rājñāṃ priyaḥ) Pañcatantra (Bombay) 1.146; को नाम पाकाभिमुखस्य जन्तुर्द्वाराणि दैवस्य पिधातुमीष्टे (ko nāma pākābhimukhasya janturdvārāṇi daivasya pidhātumīṣṭe) Uttararāmacarita 7.4.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Nāman (नामन्).—[neuter] (adj. —° [feminine] nāmnī, [rarely] nāman) name, appellation, [especially] personal name ([opposed] gotra); characteristic form, nature, species; noun ([grammar]). nāmnā or nāma (also both together or [with] nāmatas) by name, called.
— nāma grabh (grah) call or address by name, mention ([genetive]); nāma bhṛ bear a name, be called, nāma kṛ, dā, or dhā give a name, call; nāmnā kṛ or vidhā call, term (2 [accusative]). Acc. nāma also [adverb] namely, indeed, of course; perhaps, probably, indeed, then ([especially] after an [interrogative] [pronoun]). api nāma I wonder if, perhaps, mā nāma would that not —, if only not ([optative]).Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Nāma (नाम) in the Sanskrit language is related to the Prakrit word: Ṇāma.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Nāman (नामन्):—(ma) 5. n. A name.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
1) Nama (नम):—namati 1. a. To bow to. (ka) namayati and nāmayati 10. a.
2) Nāma (नाम):—adv. By name; certainly.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Nāman (नामन्):—[from nāma] n. ([probably] neither [from] √jñā nor [from] √mnā cf. [Uṇādi-sūtra iv, 150]; ifc. f. either = m. or mnī) a characteristic mark or sign, form, nature, kind, manner, [Ṛg-veda; Vājasaneyi-saṃhitā; Atharva-veda]
2) [v.s. ...] name, appellation, [Ṛg-veda] etc. etc.
3) [v.s. ...] personal name (as opp. to gotre, family n°; cf. nama-gotra above), [Kāśikā-vṛtti on Pāṇini 8-2, 23] (often ifc. = named, called e.g. viṣṇu-śarma-nāmā paṇḍitah, a sage named V°)
4) [v.s. ...] merely the n° (as opp. to reality; cf. nāma-dhāraka, -mātra, -śeṣa etc.), a noun (as opp. to a verb), [Nirukta, by Yāska; Prātiśākhya]
5) [v.s. ...] substance, essence (in the Mīmāṃsā [philosophy] opp. to guṇa, accidental quality)
6) [v.s. ...] a good or great name, renown, fame (only ifc.; cf. śva-, sumantu-)
7) [v.s. ...] water, [Naighaṇṭuka, commented on by Yāska i, 11]
8) [from nāma] cf. [Zend] nāman; [Greek] ὄ-νομα; [Latin] nōmen; [Gothic] namō; [German] namo etc.; [English] name.Source: DDSA: The practical Sanskrit-English dictionary
Nāman (नामन्).—n. [mnāyate abhyasyate namyate abhidhīyate artho' nena vā]
1) A name, appellation, personal name (opp. gotra); किं नु नामैतदस्याः (kiṃ nu nāmaitadasyāḥ) Mu.1.1; नाम ग्रह् (nāma grah) 'to address or call upon by name,' नामग्राहमरोदीत् सा (nāmagrāhamarodīt sā) Bhaṭṭikāvya 5,5; नाम कृ (nāma kṛ) or दा, नाम्ना (dā, nāmnā) or नामतः कृ (nāmataḥ kṛ) 'to give a name, call, name'; चकार नाम्ना रघु- मात्मसंभवम् (cakāra nāmnā raghu- mātmasaṃbhavam) R.3.31;5.36; तौ कुशलवौ चकार किल नामतः (tau kuśalavau cakāra kila nāmataḥ) 15.32; चन्द्रापीड इति नाम चक्रे (candrāpīḍa iti nāma cakre) K.74; मातरं नामतः पृच्छेयम् (mātaraṃ nāmataḥ pṛccheyam) Ś.7.
2) The mere name; संतप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते (saṃtaptāyasi saṃsthitasya payaso nāmāpi na jñāyate) Bhartṛhari 2.67 'not even the name, i. e. no trace or mark is seen' &c.; Pañcatantra (Bombay) 1.25.
3) (In gram.) A noun, substantive (opp. ākhyāta); तन्नाम येनाभिदधाति सत्त्वम् (tannāma yenābhidadhāti sattvam); सत्त्व- प्रधानानि नामानि (sattva- pradhānāni nāmāni) Nir.
4) A word, name, synonymous word; इति वृक्षनामानि (iti vṛkṣanāmāni).
5) Substance (opp. guṇa).
7) Ved. Mark, sign, token.
8) Form, mode, manner.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Nama (नम):—[from nam] 1. nama m. pasture-ground, [Ṛg-veda iii, 39, 6.]
2) [v.s. ...] 2. nama = mas in nama-ukti
3) Nāma (नाम):—1. nāma ind. ([accusative] of nāman) by name id est. named, called, [Ṛg-veda] etc. etc. (also with nāmatas and nāmnā)
4) indeed, certainly, really, of course, [ib.]
5) quasi, only in appearance, [Jātakamālā]
6) however, nevertheless, [ib.]
7) after an interr. = then, pray e.g. kiṃ n, kathaṃ n, kadā n°, what then? pray, what? etc., [Mahābhārata; Kāvya literature] etc.
8) after an [imperative] = may it be so, no matter e.g. [Śakuntalā v, 8]
9) api n at the beginning of a sentence = perhaps, I dare say, e.g. apy eṣa nāma phalam icchati, this man wants perhaps a reward, [Mṛcchakaṭikā viii, 25]
10) with [Potential] often = would that e.g. api nāmaivaṃ syāt, would that it were so, [Vikramorvaśī v, 19/20]
11) opp. to mā n with [Potential] would that not, I should think not, e.g. mā nāma akāsyaṃ kuryāt, I hope he will not do something wrong, [Mṛcchakaṭikā iii, 26.]
12) 2. nāma in [compound] for nāman q.v. (sometimes ifc. as in satya- q.v.)Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Nama (नम).—[masculine] abode, pasture-ground.
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Nāma (नाम).—(adj. —° & [adverb]) v. nāman.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Nāman (नामन्).—i. e. jñā + man, I. n. 1. A name, [Mānavadharmaśāstra] 2, 128. 2. Only the name (opposed to the reality), 157. Ii. acc. sing. nāma, adv. 1. By name, [Mānavadharmaśāstra] 3, 127. 2. Indeed, of course, 8, 335. 3. Perhaps, [Rāmāyaṇa] 2, 85, 18 Gorr. 4. It is often preceded, a. by an interrogative pronoun, Then, [Rāmāyaṇa] 2, 15, 20 Gorr.; b. by api, Perhaps, 2, 97, 6 Gorr. Of course, [Śākuntala, (ed. Böhtlingk.)] 93, 5, v. r.; would that; c. by mā, Perhaps (I hope not), [Mṛcchakaṭikā, (ed. Stenzler.)] 54, 24; [distich] by nanu Cartainly, [Rāmāyaṇa] 4, 24, 37. 5. With an imperative, No matter, [Mṛcchakaṭikā, (ed. Stenzler.)] 75, 6.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Nāma (नाम).—see nāman.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Nāman (नामन्).—n. (ma) A name, an appellation. E. mrā to be minded or remembered, manin Unadi affix, deriv. irr.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Nāma (नाम).—ind. A particle implying. 1. Certainty. 2. Possibility. 3. Anger. 4. Reproach. 5. Consent, promise. 6. Recollection. 7. Surprise. 8. Pretence, &c. as himālayo nāma nagādhipaḥ Himalaya, evidently the king of mountains, iha nāma sītā bhaviṣyati Sita will perhaps be here, &c. E. ṇam to call or address, affix ḍa. deriv. irr. nāmyate nāmi-ḍa .Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Nāman (नामन्).—nt., usually as in Sanskrit name, noun; but in con-trast with pada, q.v., sentence, and vyañjana, sound, seems to mean (any) word: Mahāvyutpatti 1996 nāma-kāyaḥ (see kāya 2); defined Abhidharmakośa LaV-P. ii.238 by saṃjñāka- raṇa, ce qui fait naître une idée; the examples given are in fact nouns, but other parts of speech, if they are not included under this term, are completely ignored here.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Nāman (नामन्) in the Sanskrit language is related to the Prakrit word: Ṇāma.
[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.
Hindi dictionarySource: DDSA: A practical Hindi-English dictionary
1) Nama (नम) [Also spelled nam]:—(a) moist; humid, damp; —[honā, āṃkheṃ] eyes to get wet, tears to show up in the eyes.
2) Nāma (नाम) [Also spelled naam]:—(nm) name; title; appellation; renown, fame; ~[karaṇa] baptism; naming; nomenclature; •[saṃskāra] the ceremony of naming a child, baptismal ceremony; -[kīrtana] constant repetition of God's name; -[grāma] whereabouts, the name and address; ~[cīṃ] renowned, well-known; ~[jada] nominated; ~[jadagī] nomination; ~[taṃtra] nomenclature; ~[dāra] well-known, famous; ~[dhātu] nominal verb/root; -[dhāma] name and address, whereabouts; ~[dhārī] named, known by the name of; ~[dheya] bearing the name of, known as; -[nirdeśa] mention or reference of the name (of); -[niśāna] trace; vestige; ~[paṭṭa] a name-plate; signboard; —[patra] a label; -[patrāṃkana] labelling; -[paddhati] (system of) nomenclature; ~[mātra ko] only in name, nominal; ~[mātravāda] nominalism; ~[mālā] a string of names; a collection of nomenclature; ~[rāsī] name-sake; ~[rūpa] name and form; •[vāda] nominalism; ~[levā] a survivor, one who remembers (a deceased); ~[vara] renowned, famous; ~[varī] renown, fame; ~[śeṣa] deceased, late, one who has survived only through name; ~[hīna] nameless, unnamed; —[āsamāna para honā] to be very famous, to be held in high esteem; —[uchalanā] to become a byword (amongst people); to be disgraced; —[uchālanā] to bandy one’s name about; to bring disgrace upon; —[ujāgara karanā] to bring name/credit to; (ironically) to tarnish the reputation of; —[uṭha jānā] even the memory to be lost, to have no survivor whosoever; —[kaṭanā] one’s name to be struck off (the rolls); —[kamānā] to set the world on fire, to earn a name, to acquire renown; —[karanā] to earn a name, to become famous; —[kā] only in name; nominal;—, ([kisī ke]) addressed to (somebody), meant for; in favour of (somebody); debited to the name of, recorded in the name of; —[kā ḍaṃkā piṭanā/—kī dhūma macanā] to become known far and wide, to be held in high esteem all over; to become a byword; —[kā bhūkhā] yearning for fame/renown; —[kī mālā japanā] to remember every moment, to have somebody in one’s thoughts all the time; —[ke lie] for the sake of name, without any practical use or meaning, nominal; —[ko] see —[ke lie; —ko/para thūkanā] to spit at/on; to treat with ignonimity; —[ko ronā] to repine for another’s misdeed; —[camakanā] one’s name to shine forth, to acquire glory; —[calanā] to continue to be remembered; to live through one’s progeny; —[ḍālanā] to debit to the name of; to be recorded opposite the name of; —[ḍubānā] to tarnish the fair name (of); to lose one’s reputation/honour; to bring disgrace or infamy; —[taka na rahane denā] to wipe of the very name of, to leave no vestiges of; —[dharanā] to name; to assign an offensive name; —[dharānā] to bring a bad name; —[na lenā] never to make a mention of; to keep miles away from; —[nahīṃ] not even a trace of; that defies description; —[nikalanā] to become a byword; to become notorious; to become celebrated; —[paḍanā] to be debited to the name of; to be recorded against the name of; —[para, (kisī ke)] in the name of; for the sake of; —[para kalaṃka/dhabbā/baṭṭā laganā] one’s fair name to be tarnished/sullied; —[paidā karanā] to earn name and fame; —[baḍe darśana thoḍe] great/much cry little wool; —[baḍhānā] to enhance the reputation/glory of; —[bikanā] to be a draw; to have numerous fans; —[miṭanā] a name to be wiped off; to have not even the trace of a name left; —[rakhanā] to save or protect the honour/prestige of; —[raha jānā] to live only in name; to live through good deeds; —[rośana karanā] to bring name and fame to; to bring good name to; —[laganā] to be branded (an accused); —[likhanā] to enrol; —[lenā] to remember (with gratitude etc.), to make an approbative mention of, to praise; ~[levā pānī devā na rahanā] to be survived by none at all, to have no successor whatever (even for the performance of post-death rites).
3) Nāmā (नामा):—— an adjectival suffix meaning named or bearing a name (as [khyātanāmā]); used as a suffix to mean a book (as [śāhanāmā]), document or deed (as [halaphanāmā]), set (as [savālanāmā]—questionnaire); see [nāṃvāṃ; ~nigāra] a correspondent; ~[bara] a letter-bearer; messenger.Source: DDSA: A practical Hindi-English dictionary
Naman in Hindi refers in English to:—(nm) deferential salutation, bowing; flexure; dip; —[karana] to bow, to salute deferentially..—naman (नमन) is alternatively transliterated as Namana.
Prakrit-English dictionarySource: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary
1) Ṇama (णम) in the Prakrit language is related to the Sanskrit word: Nam.
2) Ṇāma (णाम) also relates to the Sanskrit word: Nāma.
3) Ṇāma (णाम) also relates to the Sanskrit word: Nāma.
4) Ṇāma (णाम) also relates to the Sanskrit word: Nāma.
5) Ṇāma (णाम) also relates to the Sanskrit word: Nāman.
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 dictionarySource: Alar: Kannada-English corpus
Nama (ನಮ):—[noun] a gesture of respect or reverence, such as a bow or curtsy.
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1) [noun] a word or a combination of words by which a person, place or thing, a body or class or any object of thought is designated, called or known; name.
2) [noun] any of various sectarian marks worn (usu.) on the forehead.
3) [noun] a kind of white powder used to put a vertical sectarian mark on the forehead.
4) [noun] = ನಾಮಕಲ್ಪನೆ [namakalpane].
5) [noun] (gram.) any of a class of words naming or donoting a person, thing, place, action, quality, etc.; a noun.
6) [noun] the root form of a noun; the nounal root.
7) [noun] the act of cheating or a being cheated; an instance of this.
8) [noun] ನಾಮದ ಉಂಡೆ [namada umde] nāmada uṇḍe = ನಾಮದ ಗೆಡ್ಡೆ [namada gedde]; ನಾಮದ ಕೋಳಿ [namada koli] nāmada kōḷi a variety of fowl that has a vertical mark on its forehead; ನಾಮದ ಗೆಡ್ಡೆ [namada gedde] nāmada geḍḍe a lump of certain kind of white powder used to put a vertical sectarian mark on the forehead; ನಾಮ ಹಾಕು [nama haku] nāma hāku to cheat; to deceive; to defraud.
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 (+301): Nama Sutta, Nama-griha, Nama-shravaka, Namabhajana, Namabhasa, Namabhidhana, Namabhrit, Namabibhratin, Namaburada, Namacandrika, Namacaradipani, Namacaranabhashya, Namacaranavarttika, Namacaura, Namacintamani, Namada, Namadaberu, Namadara, Namadasoppu, Namadesham.
Ends with (+255): Addanama, Agnishanama, Ahonama, Aiparinama, Akarapranama, Akshobhyasamhitayamugratarasahasranama, Amanama, Amanama, Amanama, Amararatnama, Amkitanama, Amtimapranama, Anagatavekshanama, Anaman, Anekanaman, Anekarupanaman, Anilanama, Anomanama, Antila Kararanama, Anunama.
Full-text (+1981): Namas, Namaskara, Namaka, Namatas, Nam, Naman donolo ya, Strinaman, Namasvin, Avanama, Devanama, Punnaman, Gandhanaman, Namagraha, Anaman, Namaskriti, Namamudra, Namoguru, Viparinama, Namnas, Siranama.
Search found 222 books and stories containing Nama, Nāma, Nāman, Ṇāma, Ṇama, Nāmā, Naman, Nãman; (plurals include: Namas, Nāmas, Nāmans, Ṇāmas, Ṇamas, Nāmās, Namans, Nãmans). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Mental Development in Daily Life (by Nina van Gorkom)
Abhidhamma And Practice (by Nina van Gorkom)
Rig Veda (translation and commentary) (by H. H. Wilson)
Rig Veda 6.51.8 < [Sukta 51]
Rig Veda 1.123.4 < [Sukta 123]
Rig Veda 3.38.4 < [Sukta 38]
A Survey of Paramattha Dhammas (by Sujin Boriharnwanaket)
Chapter 2 - The Stages of Vipassanā < [Part 5 - The Development Of Insight]
Chapter 1 - The Factors Leading To Enlightenment < [Part 5 - The Development Of Insight]
Chapter 16 - Citta And Cetasika < [Part 2 - Citta]
Abhidhamma in Daily Life (by Nina Van Gorkom)