Sarupya, Sārūpya, Sarūpya: 22 definitions
Sarupya means something in Hinduism, Sanskrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Sarupt.
Natyashastra (theatrics and dramaturgy)
Sārūpya (सारूप्य, “identity”) refers to one of the thirty-six “characteristic features” (lakṣaṇa) of perfect ‘poetic compositions’ (kāvyabandha) and ‘dramatic compositions’ (dṛśyakāvya, or simply kāvya). According to the Nāṭyaśāstra chapter 17, these thirty-six lakṣaṇas act as instructions for composing playwrights. The term is used throughout nāṭyaśāstra literature.Source: archive.org: Natya Shastra
Sārūpya (सारूप्य, “identity”).—One of the thirty-six lakṣaṇa, or “excellent points of a dramatic composition”;—Description of sārūpya: When from seeing, hearing or feeling something suddenly one is excited by its likeness with another, it is an instance of Identity (sārūpya).
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)
Sārūpya (सारूप्य) refers to one of the five types of salvation, according to the Śivapurāṇa 1.9. Accordingly, “[...] worshipping me in my supreme phallic form at this place and performing the other sacred rites shall accord the five types of salvation—Sālokya, Sāmīpya, Sārūpya, Sārṣṭi and Sāyujya. May all of you achieve all your cherished desires”.Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
Sarūpya (सरूप्य).—A son of Duṣkanta and father of Aṇḍīra.*
- * Brahmāṇḍa-purāṇa III. 74. 5.
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.
Sārūpya (सारूप्य) refers to the third of four kinds of devotees (bhakta), according to the Mānasāra LIX, 1-2. According to the Mānasāra LIX, 3-4, “The conjoining of dhyāna alone is ascertained as sārūpya”. Sārūpya is “assuming divine form or likeness”.
In the state of sārūpya, only dhyāna is said to be required. This being a “noumenal” (that is, supraempirical, or better, supra-phenomenal) state, even jñāna and vairāgya, so long as they are tainted by the empirical or phenomenal, are absent. However, this state is not merely apophatic: dhyāna involves the positive act of mental visualization of the noumenal form of the deity. The term kevala, “solely, only”, in the third line suggests that meditation of divine form in this third state of sārūpya cannot accompany or be accompanied by (iconographic) making.
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.
Shaivism (Shaiva philosophy)
Sārūpya (सारूप्य) refers to the third state of a devotee (bhakta).—These four states are explained in not only abstract, philosophical, but also concrete, relational, terms in the Śaiva Siddhānta tradition. Thus, in sālokya, the relationship of devotee to deity is servile (servant-master), in sāmīpya, filial (son-father), in sārūpya, fraternal (as between friends), and in sāyūjya, amorous (as between loyers). The first three prepare the devotee for the fourth.
The four classes of devotees or the states of spiritual life somewhat correspond to the four divisions of the Āgamas and the four modes of sādhana, spiritual practice, they entail. Thus, sālokya corresponds to carya, ritual and moral conduct, sāmīpya to kriyā, architectural and iconographic making, sārūpya to yoga, meditation, and sāyūjya ta jñānapada, theology and gnosis.Source: SOAS University of London: Protective Rites in the Netra Tantra
Sārūpya (सारूप्य) refers to “similarity (of syllables and vowels)”, according to the Netratantroddyota commentary on the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 22.11]—“[...] The diversity of the world has passed away from him, [as have] contracted manifestations [such as persons or things]. He is called the threefold protector because he protects all and he is the liberating, because he is the savior. Śiva is Mṛtyujit [e.g., Mṛtyujinnātha], whose nature is Paramaśiva, which is salvation. He protects those whose minds are terrified. And this is the nirvacana of netranātha on the basis of similarity of syllables and vowels (akṣaravarṇa-sārūpya). [...]”.
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.
Vaishnavism (Vaishava dharma)
Sārūpya (सारूप्य) refers to:—A liberation in which the bodily features of the devotee are exactly like those of the Supreme Lord, apart from two or three symptoms found only on the body of the Lord. (cf. Glossary page from Bhajana-Rahasya).
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’).
India history and geography
Sārūpya.—(CITD), assimilation in the deity, one of the four states of mukti. Note: sārūpya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
sārūpya (सारूप्य).—n S Likeness, resemblance, uniformity, similarity of appearance. 2 One of the four modes of mukti. See under sarūpatā.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
sārupya (सारुप्य).—n Likeness, resemblance. One of the four modes of muktī.
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.
1) Sameness of form, similarity, likeness. conformity, resemblance; अन्तर्वृत्तिसारूप्यतः (antarvṛttisārūpyataḥ) Mālatīmādhava (Bombay) 5.
2) Assimilation to the deity (one of the four states of Mukti).
3) (In dramas) An angry treatment of one mistaken for another through resemblance; सारूप्यमभि- भूतस्य सारूप्यात् क्षोभवर्तनम् (sārūpyamabhi- bhūtasya sārūpyāt kṣobhavartanam) S. D.464.
4) Surprise at seeing an object or its likeness seen elsewhere. -a. Fit, proper, suitable.
Derivable forms: sārūpyam (सारूप्यम्).Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Sārūpya (सारूप्य).—adj. (compare next and sāropya; Sanskrit only nt. abstr. similitude; = Pali sāruppa), suitable: °pyābhir gāthābhiḥ (or equivalent), regularly followed by verb of praising, with suitable stanzas: Saddharmapuṇḍarīka 161.4; 162.8; Lalitavistara 357.19; 359.18; 360.12; 366.14; Laṅkāvatāra-sūtra 23.9; Mahāvastu ii.266.1; iii.379.20 (here mss. °pyehi gāthehi); 400.18 (°pyāhi gāthābhir); Suvarṇabhāsottamasūtra 99.11 (so read with v.l. for Nobel °pābhir); Gaṇḍavyūha 253.3; na śrama- ṇasya sārūpyāṇi (pātrāṇi) Lalitavistara 383.3, not proper for a monk; pratisaṃlayana- (see this)-sārūpya (so read) Mahāvastu ii.123.18, (places) suitable for private meditation.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-pyaṃ) 1. Identity of form. 2. Close resemblance. 3. Assimilation to or identification with the deity, (one of the four grades of mukti.) 4. (In drama,) Surprise at seeing an object or its likeness previously seen elsewhere. E. sa with, rūpa form, yañ aff.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Sārūpya (सारूप्य).—i. e. sa-rūpa + ya, n. 1. Identity of form. 2. Conformity, [Mānavadharmaśāstra] 4, 18. 3. Close resemblance.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Sārūpya (सारूप्य).—[neuter] likeness, resemblance.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Sārūpya (सारूप्य):—[from sārūpavatsa] n. ([from] sa-rūpa) sameness or similarity of form, identity of appearance, resemblance, likeness, conformity with ([genitive case]), [Manu-smṛti; Mahābhārata] etc.
2) [v.s. ...] assimilation to or conformity with the deity (one of the grades of Mukti or beatitude = sarūpa-tā, sālokya), [Bhāgavata-purāṇa]
3) [v.s. ...] (in [dramatic language]) a mistake caused by the mutual resemblance of two persons (as in [Veṇīs.] vs Yudhi-ṣṭhira takes Bhīma for Duryodhana and injures him), [Bharata-nāṭya-śāstra; Sāhitya-darpaṇa]
4) [v.s. ...] mf(ā)n. seasonable, fit, proper, suitable, [Lalita-vistara]Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Sārūpya (सारूप्य):—(ppaṃ) 1. n. Identity of form, likeness.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Sārūpya (सारूप्य) in the Sanskrit language is related to the Prakrit word: Sārūvia.
[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.
Sārūpya (सारूप्य) [Also spelled sarupt]:—(nm) similarity of form, identity of appearance; a kind of [mukti] (beatitude) wherein the individual soul achieves formal identity with God.
1) [noun] the state of being similar; likeness; resemblance; similarity.
2) [noun] (phil.) one of the four types of salvation of the soul, in which the being gets the same form, state etc. as of the deity he or she worshipped or meditated upon during his or her life.
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: Sarupyaka, Sarupyapada, Sarupyasamrajya, Sarupyata, Sarupyatas, Sarupyavati.
Ends with: Asarupya, Dasharupya.
Full-text (+16): Saruvia, Sarupyata, Sarupyatas, Sarupyapada, Salokya, Samipya, Dushkanta, Andira, Saropya, Sayujya, Salokyadicatushtaya, Vairupya, Sarupt, Bhakta, Saruppa, Sarshti, Yogapada, Kriya, Kriyapada, Caryapada.
Search found 38 books and stories containing Sarupya, Sārūpya, Sarūpya, Sārupya; (plurals include: Sarupyas, Sārūpyas, Sarūpyas, Sārupyas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Garga Samhita (English) (by Danavir Goswami)
Verse 6.16.3 < [Chapter 16 - Seeing Śrī Rādhā’s Form]
Verse 4.15.19 < [Chapter 15 - The Story of the Women of Barhiṣmatī-pura, the Apsarās, and the Women of Sutala and Nāgendra]
Verse 5.21.1 < [Chapter 21 - The Story of Śrī Nārada]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.142-144 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 2.1.69 < [Chapter 1 - Vairāgya (renunciation)]
Verse 2.1.18 < [Chapter 1 - Vairāgya (renunciation)]
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 4.18 < [Section III - The Observances of the Accomplished Student]
Shaiva Upanishads (A Critical Study) (by Arpita Chakraborty)
25. Śiva-Gītā on Rudrākṣa < [Chapter 4 - A Critical approach to Rudrākṣa based on Śaiva Upaniṣads]
Cidgaganacandrika (study) (by S. Mahalakshmi)
Verse 96 [Praṇava produced by Cakrapañcaka in Kuṇḍalinī] < [Chapter 3 - Third Vimarśa]
Verse 48 [Siddhās and Śaktis] < [Chapter 2 - Second Vimarśa]
Yoga-sutras (Ancient and Modern Interpretations) (by Makarand Gopal Newalkar)
Concept of Mokṣa according to Dvaita Vedānta < [Introduction]