Skandha, Skandā, Skamdha, Skamda: 69 definitions
Introduction:
Skandha means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, 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.
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In Hinduism
Shilpashastra (iconography)
Skanda (one of the aspects of Subrahmaṇya, according to the Kumāra-tantra). This aspect should be represented with one face and two arms and should be of the colour of the lotus. The loins are to be bound by a broad belt and the only clothing which this figure should possess is the kaupnaī. The right hand should keep a daṇḍa while the left one should rest upon the hip (kaṭyavalambita). This aspect of Subrahmaṇya is popularly known as the Paḻaniyāṇḍavar.
This is the description which is given in the Śrītatvanidhi for Velāyudha-Subrahmaṇya. This latter work, however, gives quite a different description of Skanda which is as follows. This aspect of Subrahmaṇya is required to possess, as in the previous one, one face set with two eyes, and four arms. He should be seated upon a lotus flower (padmāsana) His head is to be surrounded by a prabhā-maṇḍala; on the head there should be the usual karaṇḍa-makuṭa adorned with a wreath of flowers; there must also be ornaments made of rubies and on the waist a broad girdle of fine workmanship. The front two hands should be kept in the varada and abhaya poses while the back hands should carry the kukkuṭa and the vajra. The colour of this aspect of the deity is said to be that of smoke.
Skandha (स्कन्ध) refers to one of the various topics discussed in the Viśvasāra, the teachings of which are included in the Śilpasaṅgraha—a Sanskrit compilation containing various works on Śilpa, giving detailed rules for the construction of temples and for the making, for purposes of worship, of images of various deities, a description of which is added.
As Skanda (or Kumāra) Murugan is the embodiment of chastity (brahmacārya) and conservation of the vital essence (retas) considered as essential for spiritual practice. In this form he appears as a young lad, a religious student clad only in a loin-cloth (kaupinam) and carry his spear.
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Shaktism (Shakta philosophy)
Skanda (स्कन्द):—One of the persons joining Śiva during the preparations of the war between Śankhacūḍa and the Devas, according to the Devī-bhāgavata-purāṇa (9.20.22-53). All persons attending were remained seated on beautiful aerial cars, built of jewels and gems. The war was initiated by Puṣpadanta (messenger of Śiva) who was ordered to restore the rights of the Devas. .
Skandha (स्कन्ध) refers to the “shoulders”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, while describing the signs of one who is a Siddha: “There is (an auspicious) line on his foot and (the lines) on his hand (are shaped) like an auspicious lotus. His shoulders are equal [i.e., sama-skandha] as are (his) teeth; his neck and breasts are upraised. Or else he may be bent over. Such a one is part of the Siddha lineage. (His) thigh is (strong as if) issuing from a wheel and he has a faint auspicious line of hair (on his belly). His gait is playful and his body well proportioned. Such is the mark of a Siddha”.
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.
Natyashastra (theatrics and dramaturgy)
Skanda (स्कन्द) is a Sanskrit word referring to a deity. Acording to the Nāṭyaśāstra 1.88-93, when Brahmā, Indra and all other gods went to inspect the playhouse (nāṭyamaṇḍapa) designed by Viśvakarmā, he assigned different deities for the protection of the playhouse itself, as well as for the objects relating to dramatic performance (prayoga).
As such, Brahmā assigned Skanda to the fourth section (joint/knot, parva) of the Jarjara (Indra’s banner staf). The protection of the playhouse was enacted because of the jealous Vighnas (malevolent spirits), who began to create terror for the actors.
Skanda (स्कन्द, “shoulder”) refers to one of the nine “minor limbs” (pratyaṅga), 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.—Āṅgika-abhinaya is the gesture language of the limbs. Dance is an art that expresses itself through the medium of body, and therefore, āṅgikābhinaya is essential for any dance and especially for any classical dance of India. Pratyaṅgas or the minor limbs consist of shoulders [viz., Skanda], shoulder blades, arms, back, thighs and calves; at times the wrists, knees and elbows are also counted among minor limbs.
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)
Skanda (स्कन्द) is the name of a gaṇa (attendant of Śiva), mentioned in the Skandapurāṇa 4.2.53. In this chapter, Śiva (Giriśa) summons his attendants (gaṇas) and ask them to venture towards the city Vārāṇasī (Kāśī) in order to find out what the yoginīs, the sun-god, Vidhi (Brahmā) were doing there.
While the gaṇas such as Skanda were staying at Kāśī, they were desirous but unable of finding a weakness in king Divodaśa who was ruling there. Kāśī is described as a fascinating place beyond the range of Giriśa’s vision, and as a place where yoginīs become ayoginīs, after having come in contact with it. Kāśī is described as having both the power to destroy great delusion, as well as creating it.
The Skandapurāṇa narrates the details and legends surrounding numerous holy pilgrimages (tīrtha-māhātmya) throughout India. It is the largest Mahāpurāṇa composed of over 81,000 metrical verses, with the core text dating from the before the 4th-century CE.
Skanda (स्कन्द).—Subrahmaṇya. (For further details see under Subrahmaṇya).
Skandha (स्कन्ध).—A nāga (serpent) born in the family of Dhṛtarāṣṭra. This serpent was burnt to death in the sacrificial fire of the serpent sacrifice of Janamejaya. (Mahābhārata Ādi Parva, Chapter 57, Verse 18).
Skanda (स्कन्द) refers to the presiding deity of cildren in ancient Kashmir (Kaśmīra) as mentioned in the Nīlamatapurāṇa.—Playing with toys must have been a form of entertainment for children. Toy has been mentioned once in the Nīlamata in connection with the worship of Skanda—the presiding deity of the children. Playing with birds tied to strings was another amusement for children.
1a) Skanda (स्कन्द).—A son of Agni and Kṛttikas; father of Niśākha and others;1 the presiding deity for the Angārakagraha;2 in the Tripuram battle;3 spoke in praise of Benares;4 in praise of;5 a commander of gods;6 ety.7 also known Kumāra, Kārtikeya;8 Lord of Naiṛṛtas.9
- 1) Bhāgavata-purāṇa VI. 6. 14; Viṣṇu-purāṇa I. 8. 11.
- 2) Matsya-purāṇa 93. 13; Brahmāṇḍa-purāṇa II. 74. 48; 26. 33.
- 3) Matsya-purāṇa 138. 24: 181. 32.
- 4) Ib. 182. 1; 184. 74.
- 5) Ib. 185. 2-4; 192. 6.
- 6) Ib. 230. 7; 266. 45.
- 7) Ib. 159. 1-3.
- 8) Brahmāṇḍa-purāṇa III. 10. 43 and 51; 32. 54, 59, IV. 14. 8; 30. 105.
- 9) Ib. III. 41. 17 and 52; 59. 14.
1b) A son of Paśupati and Svāhā.*
- * Brahmāṇḍa-purāṇa II. 10. 81; Vāyu-purāṇa 27. 53.
1c) A son of Āyu.*
- * Brahmāṇḍa-purāṇa III. 3. 24.
1d) (Pārvatīya) a sage of the Rohita epoch.*
- * Brahmāṇḍa-purāṇa IV. 1. 62.
Skanda (स्कन्द) and his birth is mentioned in the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—The details of the formation of various parts of the body of Skanda on various days (tithis), as he was born from the forest of reeds, is given in the Skandapurāṇa 5.1.34.67-68:—
“He is said to have been cast in the forest on the first bright half of the month of caitra. On the second day his body was collected together in order. On the third day a definite shape was formed. On the fourth tithi all limbs got prominence including his six faces and twelve eyes. On the fifth he was decorated by the gods and on the sixth he rose up.”
The Saurapurāṇa version of the story starts from fourth tithi. It relates that on the fourth tithi Skanda is formed endowed with limbs, on the fifth he was endowed with feet on the sixth tithi and on the seventh tithi he would be victorious and would be able to protect along with Indra.
The battle of Indra and Skanda is also interwoven. It is stated that:—
“When Skanda was born the gods were worried for the tejas of Skanda. Indra then proceeded with his army to subdue Skanda and tried to kill the boy by hurling his thunderbolt (vajra). But Skanda created burning flames from his mouth which destroyed Indra’s army. He also created a valourous boy named Viśākha from his right side of the body. Skanda and Viśākha overpowered Indra. Admitting defeat and accepting the superiority of Skanda, Indra prayed him to be commander in chief of Indra’s army which Skanda accepted”.
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)
Skanda (स्कन्द) is another name for Kārttikeya: the son of Śiva, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Kārttikeya is also called Skanda, Mahāsena etc.—The birth of Skanda-Kārttikeya is related in chapter sixty two of the Saurapurāṇa. He is frequently mentioned and indeed is more and more brought into the likeness of his father, Śiva. His position as compared with the other gods is significant; Indra foolishy seeks to war with him, but is defeated with humilation. He accepts the Generalship of the divine army and kills Tāraka. Worship of Skanda in Śaiva temples is enjoined in the Saurapurāṇa.
Skanda (स्कन्द) (or Kanda) refers to “bulbs”, according to the Guhyasūtra chapter 9.—Accordingly, “[...] [The Lord spoke]:—[...] In the left hand, he should hold a winnowing fan in the observance of Ardhanārīśvara. Adopting this observance he should eat alms, keep his senses under control, be devoted to regular obligatory recitation and oblation, rejecting the receipt of gifts. He should venerate God three times [a day] and perform ablutions three times [a day]. Eating vegetables and barley-gruel, eating bulbs (skanda-āśin), roots and fruits, for one month. [...]”.
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.
Ayurveda (science of life)
Agriculture (Krishi) and Vrikshayurveda (study of Plant life)
Skandha (स्कन्ध) refers to the “stem (of a tender plant)”, according to the Vṛkṣāyurveda by Sūrapāla (1000 CE): an encyclopedic work dealing with the study of trees and the principles of ancient Indian agriculture.—Accordingly, “A plant which is not too tender should be cut at its stem (taru-skandha) and then slightly burnt. Thereafter it should be smeared with the mixture of clarified butter, cow dung, rock salt, honey and flesh. A nail should then be driven in the root in a slanting manner. The plant then should be watered beautiful branches and without fail produces fruits even in a dwarf state”.
Veterinary Medicine (The study and treatment of Animals)
Skandha (स्कन्ध) refers to the “shoulder” (of an elephant), 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 6, “on determination of measurements”]: “1. From the eye to the pecaka (region of the tail root) is their length. From the toenail to the shoulder (ā-skandha) is their height. The circumference of elephants is to be measured at the place of their girth (middle)”.
Unclassified Ayurveda definitions
Skandha (स्कन्ध):—[skandhaḥ] Shoulder
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.
Vastushastra (architecture)
Skandha (स्कन्ध) refers to “molding (hollow) of the crown motif and the capital §§ 2.8, 20, 31.”.—(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.
Kavya (poetry)
Skanda (स्कन्द) refers to the “shoulders”, according to Bāṇa’s Kādambarī (p. 226).—There is a mix of suspicion, fear and reverential awe underlying the image of the forbidding shrine tucked away in the wilds, with its Tāntrika priest who knows not how ‘appropriate’ worship should be conducted, and its blood-spattered, grisly interiors.The very opposite of this ambivalent attitude surfaces in Bāṇa’s unequivocally laudatory poem to Durgā, the Caṇḍīśataka—verse 8 of which is consciously alluded here in “she seemed to be scolding the wild buffalo who had offended by moving the trident-shaft by scratching his shoulders (skanda-pīṭha) [on it]”
Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
Yoga (school of philosophy)
Skandha (स्कन्ध) refers to the “shoulders”, according to the Mataṅgapārameśvaratantra (Mataṅgapārameśvara’s Yogapāda) verse 2.23-27.—Accordingly, while discussing ancillary and seated poses in Yoga: “[...] Having raised and broadened the chest and having made the arms loose, the wise [Yogin] should extend his back and raise the region of the shoulders (skandha-deśa). He should diligently hold the neck still, very steady and straight [but] not too rigid nor bent [to one side]. [...]”.
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)
Skanda (स्कन्द) or Skandasaṃhitā is the name of an ancient Pāñcarātra Saṃhitā mentioned in the Viśvāmitrasaṃhitā: a Pāñcarātra text comprising some 2600 Sanskrit verses covering topics such as initiation (dīkṣā) and the construction, decoration and consecration of temples and icons, as well as routines of regular and special worship cycles.—The second chapter contains a canonical list of which it says that “The Pāñcarātra system was taught to various sages who, in turn, understanding those parts only made accessible to their respective limited understandings, promulgated their teachings in a number of saṃhitā-texts [e.g., the Skanda-saṃhitā]. [...] Although the number of saṃhitā-texts extant is infinite, the particular works available from age to age differ”.
1) Skanda (स्कन्द) is the name of a deity whose icon is worshiped for the benefit of Jaya (“success”), as discussed in the twenty-eighth chapter of the Nāradīyasaṃhitā: a Pāñcarātra document comprising over 3000 verses in 30 chapters presenting in a narrative framework the teachings of Nārada to Gautama, dealing primarily with modes of worship and festivals.—Description of the chapter [sarvadevatā-sthāpanavidhi]: Nārada describes how to sanctify [pratiṣṭhā] all the icons of the Lord, along with worship appropriate to each god for specified ends: [e.g., Skanda for jaya-success (40b-45a)] [...]. In discussing next the shrine dedicated to each, he describes their shapes, proportions, the building materials used, the types and postures of the icons contained therein, various appointments and subsidiary parts, and finally the spectrum of worship appropriate in them (107b-1402).
2) Skanda (स्कन्द) (=Ṣaṇmukha) is the name of a deity for whom the Yāga (“worship and offering”) is discussed in chapter 1 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 [tithi-yāga]: Sanatkumāra proposes to deal here briefly with tithiyāga concerns during the bright fortnight. [...] Then follow directions for the yāga of Skanda (=Ṣaṇmukha) and his attendants (118b-142a); [...]
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.
General definition (in Hinduism)
Skanda is called Murugan (Murukaṉ), which denotes his more transcendent configuration, as opposes to Ṣaṇmukha ('the Six-headed', also: Shanmugan, Caṇmukaṉ, Āṟumukaṉ), to denote his more immanent condition. Shiva created Shanmugan (Murugan), the deity, to destroy the asuras. Shanmugan was a playful, capricious child of great force. Shiva's consort, Parvati, rejoined him and tended to the child.
Shanmugan, after slaying the asuras, married Devayanai (Tēyvayāṉai; Sanskrit Devasenā), the daughter of Indra, the king of the gods, and the couple lived regally in the abode of the gods. In the meantime, in the hill country, the glance of a sage, Shivamuni, impregnated a doe who gave birth to a daughter. She was adopted by simple hunters and given the name Vaḷḷi. Hearing of the girl’s beauty, the deity journeyed to see her. Smitter, he courted and won her love. They married and returned to Devayanai in the abode of the gods, where the trio lived thereafter in harmony.
1) Skanda, a Hindu deity also known as Kartikeya and Murugan and Subhramanya
2) Skanda (Buddhism), a popular Deva and/or Bodhisattva popular in Chinese Buddhism
3) Skanda Purana, a Hindu Purana (Scripture) dedicated to the Deity
4) Skanda can also be confused with Skandha, which in Buddhist phenomenology and soteriology, are the five "aggregates" which categorize all individual experience.
Skanda is the son of Shiva and Parvati. He is also considered by some to be the son of Agni and the Krittikas (pleiades), or of Agni and Swaha. An Asura named Taraka had obtained a boon that he could not be slain by anyone except a seven year old child. Armed by this boon, he defeated all the celestials. Only a child born to Shiva could kill him. However, Shiva had become a recluse after the death of his wife Sati. With the help of Kama, the Gods ensured that he married Parvati, a re-incarnation of his wife Sati. Skanda was born of this union. The story of his birth is told here.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
1) Skanda (स्कन्द) refers to one of the various Grahas and Mahāgrahas mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa: one of the largest Kriyā Tantras devoted to Mañjuśrī (the Bodhisattva of wisdom) representing an encyclopedia of knowledge primarily concerned with ritualistic elements in Buddhism. The teachings in this text originate from Mañjuśrī and were taught to and by Buddha Śākyamuni in the presence of a large audience (including Skanda).
2) Skandā (स्कन्दा) also refers to one of the various Mātṛs and Mahāmātṛs mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa.
Skandha (स्कन्ध) (Sanskrit; in Tibetan: phung po) — (lit. “Aggregate”) — For all Buddhists, the five constituent factors that comprise what we usually call a “person”: form or matter, sensation or feeling, perception or recognition, mental formations or dispositions, and consciousness or awareness
Skandha (स्कन्ध) refers to the “five cosmic elements”, according to Vajrayāna or Tantric Buddhism.—The Buddhists believe that the world is composed of five cosmic elements or Skandhas. The five Skandhas are Rūpa (form), Vedanā (sensation), Saṃjñā (name), Saṃskāra (conformation) and Vijñāna (consciousness). These elements are eternal cosmic forces and are without a beginning or an end. These cosmic forces are deified in Vajrayāna as the five Dhyāni Buddhas. In the course of time they were regarded as the five primordial gods responsible for this diversified creation, [..].
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)
Skandha (स्कन्ध) refers to the “shoulders”, according to Mahāprajñāpāramitāśāstra (chapter 19).—Accordingly, “Furthermore, some say that generosity is the cause and condition (hetupratyaya) for obtaining the thirty-two marks. Why is that? [...] One finds out what the supplicant wants and gives it to him. For this act, one obtains the marks consisting of having a chest like a lion (siṃhapūrvārdha-kāya) and perfectly rounded shoulders (susaṃvṛtta-skandha). [...]”.
Skandha (स्कन्ध) refers to the “(five) aggregates”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Then, the Lord went on to speak these verses: ‘[...] (82) The dharma is taught in order to purify the five kinds of sight (pañca-cakṣus), to illuminate the five kinds of abilities (pañca-indriya), to eliminate the five states of existence (pañca-gati), and to makes the five aggregates disappear (pañca-skandha). It is not dependent on this side nor that side, but established in the realm of the dharma, same as the sameness of the sky, and it exalts a being in accordance with the knowledge of the Buddha. [...]’”.
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)
Skandha (स्कन्ध) or Skandhamāra refers to the “components destroyer” and represents one of the “four destroyers” (māra) as defined in the Dharma-saṃgraha (section 80). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., skandha). The work is attributed to Nagarguna who lived around the 2nd century A.D.
Skanda, also known as Wei Tuo, is a Mahayana bodhisattva regarded as a devoted guardian of Buddhist monasteries who guards the Buddhist teachings. He is also sometimes called in the Chinese tradition "Hufa Weituo Zuntian Pusa", meaning "Honored Dharma Protector Skanda Bodhisattva", because he is the leader of the twenty-four celestial guardian deities mentioned in the Golden Light Sutra.
According to legends, Skanda was the son of a virtuous king who had complete faith in Buddha's teachings. When the Buddha entered nirvana, the Buddha instructed Skanda to guard the Dharma. It was his duty to protect members of the sangha when they are disturbed by Mara, the tempter, and also to resolve conflicts amongst members of the sangha. A few days after the Buddha's passing and cremation, evil demons robbed his relics. Skanda's vow of protecting the faith and Dharma was proven when he managed to defeat the evil demons and returned the relics.
Skanda is described as a young man fully clad in the armor and headgear of a Chinese general, and is usually leaning on a vajra staff. Some suggest that Skanda may have come from Hinduism as the war deity Kartikeya / Muruga (Tamil), who bears the title Skanda. Others point out that Skanda might also be a manifestation of Vajrapani, a bodhisattva who bears some relations to Skanda because they both wield vajras as weapons, are portrayed with flaming halos, and are both heavenly protectors of Buddhism. Skanda may be connected through Vajrapani through a theory to his connection to Greco-Buddhism, as Wei Tuo's image is reminiscent of the Heracles depiction of Vajrapani.
Skandha Skt. (Pali, khanda), lit., “group, aggregate, heap”; term for the five aggregates, which constitute the entirety of what is generally known as “personality.”
They are
- corporeality or form (rupa),
- sensation (vedanā),
- perception (Skt., samjñā; Pali, sannā),
- mental formations (samskāra),
- consciousness (vijñāna).
These aggregates are frequently referred to as “aggregates of attachment,” since (except in the case of arhats and buddhas) craving or desire attaches itself to them and attracts them to itself; thus it makes of them objects of attachment and brings about suffering.
The characteristics of the skandhas are birth, old age, death, duration, and change. They are regarded as without essence (anātman), impermanent (anitya), empty (shūnya), and suffering-ridden (duhkha).
In Jainism
Jain philosophy
Skandha (स्कन्ध) refers to an “aggregate of paramāṇus”, as occurring in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. II, P. 11, l. 20]
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General definition (in Jainism)
Skanda (स्कन्द) refers to a class of bhūta deities according to the Śvetāmbara tradition of Jainism, while Digambara does not recognize this class. The bhūtas refer to a category of vyantaras gods which represents one of the four classes of celestial beings (devas).
The deities such as the Skandas are defined in ancient Jain cosmological texts such as the Saṃgrahaṇīratna in the Śvetāmbara tradition or the Tiloyapaṇṇati by Yativṛṣabha (5th century) in the Digambara tradition.
Skandha (स्कन्ध, “trunk”).—One of the ten kinds of “plant-bodies” (vanaspati) a soul (jīva) can be reborn as due to karma. Skandha and other plant-bodies are within the animal world (tiryag-gati) which is one of the four divisions of saṃsāra where souls are reborn.
Skanda (स्कन्द) refers to one of the Kapis fighting in Rāma’s army, according to the Jain Ramayana and chapter 7.7 [The killing of Rāvaṇa] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.—Accordingly, “[...] When the battle had been going on for a long time, the army of the Rākṣasas was broken by the Vānaras like a forest by winds. [...] Then Skanda obstructed Candraṇakha. [...] Other Kapis obstructed other Rākṣasas in this way and fought with them like sea-monsters with sea-monsters in the ocean.”.
Molecule; The union or bondage (bandha) of two or more than two atom is called a molecule (skandha).
How many types of molecules (skandhas) are there?
The molecules are of 23 types; such as
- Ahar (Bodies-making)
- Vargana,
- Taijas (Luminous) Vargana,
- Bhasha (Speech) Vargana,
- Mano (Mind) Vargana,
- Karman (Karmic Matter) Vargana, etc.
Skandha (स्कन्ध) refers to an “aggregate” or “molecule” according to the 2nd-century Tattvārthasūtra 5.10.—What is the meaning of an aggregate (skandha)? The sub-atoms (paramāṇu) which get bonded each other are called an aggregate. How many space-points does an aggregate (skandha) have? Some aggregates are formed by two, three or four sub-atoms. Some are formed by numerable, innumerable or infinite sub-atoms. So the aggregate has different number of space point accordingly.
Skandha (“aggregate”) refers to one of the two types of matter (pudgala) according to the 2nd-century Tattvārthasūtra 5.5.—What is the meaning of aggregate /molecule (skandha)? An entity formed by combining two, three or more sub-atoms is called an aggregate. How many types of matter as aggregate are there? These are of six types namely gross-gross, gross, gross-subtle, subtle-gross, subtle and subtle-subtle.
According to Tattvārthasūtra 5.26, how is an aggregate (skandha) created? An aggregate is created by fusion, fission or fusion-fission. How many sub-atoms (paramāṇu) are needed to form an aggregate by fusion (saṃghāta)? Two or more sub-atoms are needed to form an aggregate. How does fusion (saṃghāta) and fission (bheda) together create an aggregate (skandha)? When one aggregate separates or is divided into sub aggregate and one of such divisions combine with another aggregate, then we get a new aggregate by fusion and fission.
Skandha (स्कन्ध) refers to the “(immense) trunk” (of restraint), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Glory to the great tree that is stopping the influx of karma whose opponent is conquered, which is rooted in all the rules of conduct for a mendicant, whose great trunk is restraint [com.—saṃyama-utkaṭa-skandha—‘the one whose immense trunk is restraint’], whose full branches are tranquillity, which is covered with the blossom of virtue [and] is beautiful because of producing whole fruit through the reflections. [Thus ends the reflection on] stopping the influx of karma”.
Synonyms: Kāṇḍa, Skandhaka.
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
Skandha.—(LP), an instalment; cf. skandaka. Note: skandha is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
Skanda (स्कन्द) (=Khaṃda) refers to one of the deities being worshiped in ancient India, as vividly depicted in the Kathās (narrative poems) such as Uddyotanasūri in his 8th-century Kuvalayamālā (a Prakrit Campū, similar to Kāvya poetry).—The Kuvalayamala (779 A.D.) is full of cultural material which gains in value because of the firm date of its composition. [...] Page 256.31-2 ff.: Here is a mixed list of 25 gods and Godlings of all religions. These were worshipped and propitiated to obtain favours. The list includes [e.g., Khaṃda (Skanda)] [...].
Skanda (स्कन्द) refers to “child-illness-inducing male demons”, according to the “Vādhā byaṃ ke vidhi”: the name of two manuscripts written by (1) Kathmandu-based priest, Badriratna Bajracharya and (2) Buddharatna Bajracharya from Lalitpur.—Badriratna’s text pays the most attention to the invocations of celestial bodies and other cosmologically grouped agents. The list consists of [e.g., child-illness-inducing male demons (skanda)]. In this list, we particularly find the dark forces that are especially adept at causing problems for women, children and, more specifically, girl children, addressed and harnessed. The occurrence of Skanda, in his pairing with his female counterpart, Putana, and his retinue of harmful creatures is a particularly striking one. Skanda appears here not as Siva’s prince-like bachelor warrior-son known from Puranic mythology, but as the demonic deity closer to the likes of Śītālā or Hārītī, goddesses of smallpox and killers or, where they adopt a benign attitude, protectors of children.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
skandha (स्कंध).—m (S) The shoulder, the region from the neck to the shoulder-joint. 2 The corresponding region of quadrupeds. 3 An arm of a tree; a large bough or branch. 4 A section of a book, a book, a chapter. 5 A common term for the five branches of knowledge or objects of the understanding. See pañcaskandha. 6 A form of military array. 7 A common term for the five objects of sense,--form, taste, smell &c. See pañcaviṣaya & indriya. 8 A multitude or a quantity. 9 A sort of metre. 10 Any article essential to the coronation of a king; as a jar filled with holy water, a parasol, a chowrie &c. 11 A division of the winds. Seven are enumerated. See saptaskandha. 12 A branch (or department) of jyōtiṣa viewed as a tree. These are three; viz. gaṇitaskandha The science of number and measure, mathematics; hōrāskandha The science of astronomy and astrology; saṃhitāskandha The science of times and seasons, portents and presages--occult signs and foreshowings.
skandha (स्कंध).—m The shoulder. A large branch. A chapter.
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
Skanda (स्कन्द).—[skand-ac]
1) Leaping.
2) Quicksilver.
3) Name of Kārtikeya; सेनानीनामहं स्कन्दः (senānīnāmahaṃ skandaḥ) Bhagavadgītā (Bombay) 1.24; R.2. 36;7.1; Meghadūta 45.
4) Name of Śiva.
5) The body.
6) A king.
7) The bank of a river.
8) A clever man.
9) A kind of disease common to children.
1) Effusion, spilling.
11) Perishing, destruction.
Derivable forms: skandaḥ (स्कन्दः).
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Skānda (स्कान्द).—a.
1) (-ndī f.) [स्कन्द-अण् (skanda-aṇ)] Relating to Skanda.
2) Relating to Śiva.
-ndam The Skanda Purāṇa.
Skandha (स्कन्ध).—[skandyate āruhyate'sau sukhena śākhayā vā karmaṇi ghañ pṛṣo°; cf. Uṇādi-sūtra 4.26]
1) The shoulder; महर्षभस्कन्ध- मनूनकन्धरम् (maharṣabhaskandha- manūnakandharam) Kirātārjunīya 14.4.
2) The body; सूक्ष्मयोनीनि भूतानि तर्कगम्यानि कानिचित् । पक्ष्मणोऽपि निपातेन येषां स्यात् स्कन्धपर्ययः (sūkṣmayonīni bhūtāni tarkagamyāni kānicit | pakṣmaṇo'pi nipātena yeṣāṃ syāt skandhaparyayaḥ) || Mahābhārata (Bombay) 12.15.26.
3) The trunk or stem of a tree; तीव्राघातप्रतिहततरुस्कन्धलग्नैकदन्तः (tīvrāghātapratihatataruskandhalagnaikadantaḥ) Ś.1.32; R.4.57; Meghadūta 55.
4) A branch or large bough; स्कन्धाधिरूढोज्ज्वलनीलकण्ठान् (skandhādhirūḍhojjvalanīlakaṇṭhān) Śiśupālavadha 4.7.
5) A department or branch of human knowledge; Śiśupālavadha 2.28.
6) A chapter, section, division (of a book).
7) A division or detachment of an army; द्वितीयं प्रेषयामास बलस्कन्धं युधिष्ठिरः (dvitīyaṃ preṣayāmāsa balaskandhaṃ yudhiṣṭhiraḥ) Mahābhārata (Bombay) 5.196. 9; R.4.3.
8) A troop, multitude, group; 'स्कन्धः स्यान्नृपतौ वंशे साम्परायसमूहयोः (skandhaḥ syānnṛpatau vaṃśe sāmparāyasamūhayoḥ)' इति मेदिनी (iti medinī); Mahābhārata (Bombay) 14.45.1.
9) The five objects of sense.
1) The five forms of mundane consciousness (in Buddhistic phil.); सर्वकार्यशरीरेषु मुक्त्वाङ्गस्कन्धपञ्चकम् (sarvakāryaśarīreṣu muktvāṅgaskandhapañcakam) Śiśupālavadha 2.28.
11) War, battle.
12) A king.
13) An agreement.
14) A road, way; Mahābhārata (Bombay) 3.
15) A wise or learned man.
16) A heron.
17) Articles used at the coronation of a king.
18) A part (aṃśa); तदवध्यानविस्रस्तपुण्यस्कन्धस्य भूरिदः (tadavadhyānavisrastapuṇyaskandhasya bhūridaḥ) Bhāgavata 11.23.1.
-ndhā 1 A branch.
2) A creeper.
Derivable forms: skandhaḥ (स्कन्धः).
Skanda (स्कन्द).—name of an evil being: Mahāvyutpatti 4761 = Tibetan skem byed, a demon that causes drought. It is possible, but far from certain, that this is to be identified with the Sanskrit god Skanda, who is said to cause diseases in children.
Skanda (स्कन्द).—m.
(-ndaḥ) 1. Skanda, or Kartikeya, the son of Siva, and military deity of the Hindus. 2. A king, a prince. 3. The body. 4. The bank of a river. 5. A clever or learned man. E. skand to go, (to fly before whom; the enemies of the gods,) and ac aff.
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Skānda (स्कान्द).—f. (-ndī) Adj. 1. Relating to Skanda. 2. Relating to Siva. n.
(-ndaṃ) The Skanda-Purana.
Skandha (स्कन्ध).—m.
(-ndhaḥ) 1. The shoulder, the head of the humerus. 2. The body. 3. The trunk of a tree. 4. A king, a prince. 5. A sort of metre. 6. A multitude, a quantity. 7. War, battle. 8. Any article essential to the coronation of a king, as a jar filled with holy water, a parasol, a Chowri, &c. 9. Part of an army or a form of array. 10. Any one of five branches of human or mundane knowledge, or objects of understanding. 11. A road, a way. 12. A heron. 13. An engagement, an agreement. 14. A wise old man. 15. A learned man, a teacher. 16. Match or equality in the humps of a pair of draft oxen. 17. The five objects of sense, or form, taste, smell, &c. 18. A book, a section, a chapter. f.
(-ndhā) 1. A branch. 2. A creeper. E. ka the head, and dhā to hold, aff. ka, and suṭ initial augment.
Skanda (स्कन्द).—[skand + a] 1., m. 1. Skanda or Kārttikeya, the god of war, [Meghadūta, (ed. Gildemeister.)] 44. 2. A king. 3. The body. 4. The bank of a river. 5. A clever man (cf. skandha). 6. A proper name, [Rājataraṅgiṇī] 5, 417 (or Ghrāṇaskanda).
Skandha (स्कन्ध).—I. m. 1. The shoulder, [Pañcatantra] 144, 23. 2. The body, [Mālatīmādhava, (ed. Calc.)] 84, 17. 3. The trunk of a tree, [Pañcatantra] iii. [distich] 149. 4. A branch, [Pañcatantra] 134, 5. 5. A branch of human knowledge. 6. A book, [Bhāgavata-Purāṇa, (ed. Burnouf.)] i. ii., etc. 7. The five objects of sense. 8. The five forms of mundane consciousness, in the Bauddha philosophy, [Śiśupālavadha] 2, 26; cf. Burnouf, Introd. à l'Hist. du Buddh. 475. 9. A road. 10. Part of an army. 11. War. 12. A multitude. 13. An agreement. 14. A king. 15. A wise or learned man. 16. A heron. Ii. f. dhā. 1. A branch. 2. A creeper.
Skanda (स्कन्द).—[masculine] hopper, jumper; aggressor, assailant; [Name] of the god of war.
Skandha (स्कन्ध).—[masculine] shoulder, stem or trunk of a tree; section, chapter of a book, mass, multitude, a whole or aggregate.
Skandha (स्कन्ध) as mentioned in Aufrecht’s Catalogus Catalogorum:—poet. Mentioned by Rājaśekhara Śp. p. 77.
1) Skanda (स्कन्द):—[from skand] m. anything which jumps or hops (in tṛṇa-skanda, ‘grasshopper’, Name of a man), [Ṛg-veda]
2) [v.s. ...] spurting, effusing, effusion, spilling, shedding (cf. a and ghraṇa-sk)
3) [v.s. ...] perishing, destruction, [Gīta-govinda]
4) [v.s. ...] quick-silver, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) [v.s. ...] ‘Attacker’, Name of Kārttikeya (q.v., son of Śiva or of Agni; he is called god of war as leader of Śiva’s hosts against the enemies of the gods ; he is also leader of the demons of illness that attack children cf. -graha, also god of burglars and thieves; cf. -putra and, [Indian Wisdom, by Sir M. Monier-Williams 427 n. 1]), [Maitrāyaṇī-saṃhitā; Mahābhārata] etc.
6) [v.s. ...] Name of Śiva, [Mahābhārata]
7) [v.s. ...] a king prince, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
8) [v.s. ...] a clever or learned man (cf. skandha), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] the body, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) [v.s. ...] the jādi ([plural] [Saṃskārakaustubha])
11) Skānda (स्कान्द):—[from skand] mfn. relating to Skanda etc., [Sarvadarśana-saṃgraha]
12) [v.s. ...] composed by Skanda-svāmin (-bhāṣya n. Name of a Commentary)
13) [v.s. ...] n. (with or [scilicet] purāṇa) Name of the Skanda-purāṇa.
1) Skandha (स्कन्ध):—m. ([according to] to [Uṇādi-sūtra iv, 206], from √skand in the sense of ‘rising’ ?) the shoulder, upper part of the back or region from the neck to the shoulder-joint (in men and animals), [Atharva-veda] etc. etc.
2) the stem or trunk of a tree ([especially] that part of the stem where the branches begin), [Śāṅkhāyana-gṛhya-sūtra; Mahābhārata] etc.
3) a large branch or bough, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) a troop, multitude, quantity, aggregate (cf. kari-, nara-sk), [Mahābhārata; Bhāgavata-purāṇa]
5) a part, division ([especially] a division of an army or a form of military array), [Mahābhārata; Kāvya literature] etc.
6) a chapter, section (of a book, system etc.), [Varāha-mihira’s Bṛhat-saṃhitā; Caraka]
7) a tract, path, region ([especially] of the winds, said to be seven), [Mahābhārata; Harivaṃśa]
8) (in [philosophy]) the five objects of sense (See viṣaya), [Horace H. Wilson]
9) (with Buddhists) the five constituent elements of being (viz. rūpa, ‘bodily form’; vedanā, ‘sensation’; saṃjñā, ‘perception’; saṃskāra, ‘aggregate of formations’; vijñāna, ‘consciousness or thought-faculty’), [Monier-Williams’ Buddhism 109]
10) (with Jainas) the body (in the widest sense = piṇḍa), [Sarvadarśana-saṃgraha]
11) a [particular] form of the Āryā metre, [Colebrooke]
12) a king, prince, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) any article used at the coronation of a king (as a jar filled with consecrated water, an umbrella etc.), [Horace H. Wilson]
14) a sage, teacher, [ib.]
15) war, battle, [ib.]
16) an engagement, agreement, [ib.]
17) a heron, [ib.]
18) equality of height in the humps of a pair of draught oxen, [ib.]
19) = samparāya and bhadrādi, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
20) Name of a serpent-demon, [Mahābhārata]
21) of a poet, [Catalogue(s)]
22) often [wrong reading] for skanda
23) Skandhā (स्कन्धा):—[from skandha] f. a branch, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
24) [v.s. ...] a creeper, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
1) Skanda (स्कन्द):—skandati 1. a. To go; to be dry; to emit; with ava, to assail; with ā, to enter.
2) (ndaḥ) 1. m. Skanda or Kārtikeya, the Hindu Mars; a king; the body; bank of a river; learned man; name of a Purāna.
Skandha (स्कन्ध):—(ndhaḥ) 1. m. The shoulder; body; trunk of a tree; prince; mass; army; war; branch (or division); way; agreement; a learned man. 1. f. A branch; a creeper.
[Sanskrit to German]
Skanda (स्कन्द) in the Sanskrit language is related to the Prakrit words: Kaṃda, Khaṃda.
Skandha (स्कन्ध) in the Sanskrit language is related to the Prakrit word: Khaṃdha.
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
Skaṃdha (स्कंध) [Also spelled skandh]:—(nm) the shoulder; stem or trunk of a tree; division of an army; stock.
...
Kannada-English dictionary
Skaṃda (ಸ್ಕಂದ):—
1) [noun] Ṣaṇmukha, the son of Śiva.
2) [noun] Śiva.
3) [noun] a ruler; a king.
4) [noun] the physical structure and material substance of an animal including human being; the body.
5) [noun] either of the bank of a river.
6) [noun] nervous disorder as epilepsy, convulsions, etc. that affect children.
7) [noun] a clever, intelligent man.
8) [noun] 'mercury, a heavy, silver-white, highly toxic metallic element (symbol: Hg).'9) [noun] the act of hopping or jumping.
Skaṃdha (ಸ್ಕಂಧ):—
1) [noun] the upper part of the back or region from the neck to the shoulder-joint, in humans; the shoulder.
2) [noun] corresponding part of an elephant.
3) [noun] the stem or trunk of a tree (from the ground to that part where the branches begin).
4) [noun] a troop or division of an army consisting of elephants, horses, and foot-soldiers.
5) [noun] a chapter or section of a book.
6) [noun] a large number of persons, animals or things gathered together; a multitude.
7) [noun] a number of people or things grouped together because of certain likenesses or common traits; kind; sort; a category; a class.
8) [noun] a ruler; a king.
9) [noun] a learned and wise man.
10) [noun] (pros.) a particular form of ārya metre having 64 syllables in each verse.
11) [noun] (buddh.) the five constituent elements of being (viz. bodily form, sensation, perception, aggregate of formations and consciousness or thought-faculty).
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Skāṃda (ಸ್ಕಾಂದ):—[adjective] relating to Ṣaṇmukha.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Skanda (स्कन्द):—n. canto;
Skandha (स्कन्ध):—n. 1. the shoulder; 2. the body; 3. the trunk or stem of a tree; 4. a branch or large bough; 5. a department or a branch of human knowledge; 6. a chapter; section; division (of a book);
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)
Starts with (+23): Skamdhasamdhi, Skandapurana, Skandhabandhana, Skandhacapa, Skandhadesha, Skandhadhatu, Skandhaghana, Skandhagni, Skandhaja, Skandhamala, Skandhamallaka, Skandhamani, Skandhamara, Skandhamaya, Skandhamukha, Skandhanala, Skandhanirodha, Skandhapada, Skandhaparinirvana, Skandhapattika.
Full-text (+3088): Skandapurana, Mahaskandha, Skandhavara, Skandhas, Kharaskandha, Nilaskanda, Rajaskandha, Askanda, Kalaskandha, Amhriskandha, Skandhadesha, Pratiskandha, Avaskanda, Prithuskandha, Krishnaskandha, Skandhagni, Karttikeya, Skandhashakha, Vataskandha, Pitaskandha.
Relevant text
Search found 314 books and stories containing Skandha, Skaṃda, Skamda, Skāṃda, Skamdha, Skaṃdha, Skandā, Skanda, Skānda, Skandhā, Skāndha; (plurals include: Skandhas, Skaṃdas, Skamdas, Skāṃdas, Skamdhas, Skaṃdhas, Skandās, Skandas, Skāndas, Skandhās, Skāndhas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Puranic encyclopaedia (by Vettam Mani)
Bhagavata Purana (by G. V. Tagare)
Part 1 - Bhāgavata Purāṇa with Ten Characteristic Topics < [Introduction]
Marāṭhī Commentators of the Bhāgavata Purāṇa < [Appendices]
Part 5 - Commentators on the Bhāgavata Purāṇa < [Introduction]
Kannada Versions of the Puranas < [Purana, Volume 6, Part 1 (1964)]
The Quotations of the Puranas in the Danasagar < [Purana, Volume 7, Part 1 (1965)]
Skanda in the Puranas and Classical Literature < [Purana, Volume 8, Part 1 (1966)]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
2. Debate with the Personalist < [Part 13 - Non-existence of the donor]
Part 3 - The non-existence of beings < [Chapter XXIII - The Virtue of Morality]
Story of the punishment of a bhikṣu who confused dhyāna and fruits of the Path < [Part 5 - The virtue of meditation]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)
Page 326 < [Volume 4, Part 1 (1907)]
Page 170 < [Volume 4, Part 1 (1908)]
Page 421 < [Volume 27 (1937)]
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