Tejas, Tejās: 29 definitions
Tejas means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit. 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.
Pancaratra (worship of Nārāyaṇa)Source: SriMatham: Vaiṣṇava Iconology based on Pañcarātra Āgama
tejas (Splendour) absolute sovereignity, defined as the power to defeat all others and Total self sufficiency the Lord is complete in Himself and needs nothing outside of Himself.
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.
Rasashastra (chemistry and alchemy)Source: Wisdom Library: Rasa-śāstra
Tejas (तेजस्, “brightness”) is a Sanskrit technical term used throughout Rasaśāstra literature, such as the Rasaprakāśasudhākara.
Rasashastra (रसशास्त्र, rasaśāstra) is an important branch of Ayurveda, specialising in chemical interactions with herbs, metals and minerals. Some texts combine yogic and tantric practices with various alchemical operations. The ultimate goal of Rasashastra is not only to preserve and prolong life, but also to bestow wealth upon humankind.
Purana and Itihasa (epic history)Source: Wisdom Library: Varāha-purāṇa
Tejas (तेजस्).—The son of Sumati, who was the son of Bharata, according to the Varāhapurāṇa chapter 74. Bharata was the son of Ṛṣabha whose ancestral lineage can be traced to Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being. Tejas had a son named Indradyumna.
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.
Vaisheshika (school of philosophy)Source: Wikipedia: Vaisheshika
Tejas (तेजस्, “fire”) is one of the nine dravyas (‘substances’), according to the Vaiśeṣika-sūtras. These dravyas are considered as a category of padārtha (“metaphysical correlate”). These padārthas represent everything that exists which can be cognized and named. Together with their subdivisions, they attempt to explain the nature of the universe and the existence of living beings. Tejas is also regarded as one of the five bhūtas (‘elements’) possessing a specific quality making it cognizable.Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (vaisesika)
Tejas (तेजस्, “light”) refers to one of the nine substances (dravya) according to the Nyāya-Vaiśeṣika school of philosophy (cf. Vaiśeṣikasūtra 1.1.5, Saptapadārthī, Tarkabhāṣā and Bhāṣāpariccheda). Tejas is the third dravya. Annaṃbhaṭṭa defines tejas as that which has hot touch. Praśastapāda states in his bhāṣya that there are colour, touch, number, magnitude, distinctness, conjunction, disjunction, remoteness, proximity, fluidity and velocity in tejas. It has also bright-white colour and hot touch. Śivāditya, in his Saptapadārthī and Viśvanātha in his, Bhāṣāpariccheda, discuss tejas in the same way. Kaṇāda also describes tejas as “tejo rūpa-sparśavat. Tejas uṣṇata”. That means tejas possesses colour and touch. The touch of it is hot.
The definition of tejas is not over pervasive to hot water because there heat is due to the tejas. Tejas is mainly divided into two types–eternal and noneternal. The atoms of tejas are nitya and products of tejas are anitya. Tejas is again of three types–śarīra (body), indriya (sense-organ) and viṣaya (object). The bodies of dwellers of solar region are made of fiery. The sense-organ is the eye which is located in the forepart of the black pupil. Fiery objects are of four types, viz. (i) bhauma (earthy), (ii) divya (heavenly), (iii) audarya (gastric) and (iv) ākaraja (mineral).
Vaisheshika (वैशेषिक, vaiśeṣika) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. Vaisheshika deals with subjects such as logic, epistemology, philosophy and expounds concepts similar to Buddhism in nature
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Nāṭya-śāstra
Tejas (तेजस्, “spirit”) refers to one of the eight aspects of the male’s sattva, according to the Nāṭyaśāstra chapter 24. These sattvas form the support of sentiments (rasa) in drama and are defined according to the science of sāmānyābhinaya, or “harmonious representation”.
According to the Nāṭyaśāstra, “that one does not tolerate even at the risk of one’s life, any reproach or insult made by others, is called ‘spirit’ (tejas)”.
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).
Shaivism (Shaiva philosophy)Source: Shodhganga: Iconographical representations of Śiva
Tejas (तेजस्) is the name of a deity who was imparted with the knowledge of the Vīrāgama by Sadāśiva through parasambandha, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The vīra-āgama, being part of the eighteen Rudrabhedāgamas, refers to one of the twenty-eight Siddhāntāgama: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu.
Tejas in turn transmitted the Vīrāgama (through mahānsambandha) to Prajāpati who then, through divya-sambandha, transmitted it to the Devas who, through divyādivya-sambandha, transmitted it to the Ṛṣis who finally, through adivya-sambandha, revealed the Vīrāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)Source: SOAS University of London: Protective Rites in the Netra Tantra
Tejas (तेजस्) refers to “splendor”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 2.22cd-28ab]—“[...] That which is described is celebrated in the world as the supreme Amṛta [sa], this is the highest dwelling place. It is the highest Amṛta. Joined with the kalā nectar [visarga], filled with the splendor of the moon. It is the highest abode [of Śiva]. That is the supreme word. That is supreme strength, that is supreme amṛta. The highest of splendors (tejas—tejasāṃ paramaṃ) is highest light of light. [...]”.
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.
Shaktism (Shakta philosophy)Source: Google Books: Manthanabhairavatantram
1) Tejas (तेजस्) refers to the “radiant energy” (e.g., of the Goddess), according to the Śrīmatottara-tantra, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “with her own radiant energy (tejas)... she was the maṇḍala penetrated (āviṣṭa) by Bhairava”.—In this way, the goddess unites inwardly with the god and so abandons her virginity. By means of this inner union the goddess will receive her second initiation and with it the second form of the Command, namely, the one that imparts authority to be a teacher. Empowered in this way, the goddess can now emerge from the Liṅga able of fulfil her pledge to establish her authority as the supreme goddess throughout the land.
2) Tejas (तेजस्) or Tejastattva refers to the “fire element”, 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, “Earth, Water, and Fire as well as Wind and Space—these are the five great sacred seats that give rise to Day and Night. (The seat named after) the syllable OṂ is the Earth Principle. Water is the venerable Pūrṇagiryaka. The Fire [i.e., tejas-tattva] Principle is called Jāla. Wind is the venerable Kāmarūpaka. Space is said to be Tisra. The seats that have arisen from the Kula (the matrix of energies) are five. [...] Fire is above. Water is below. Slanted (to the side) above is Wind. Earth, in the middle, is the immobile Vidyā and Space is everywhere”.Source: Brill: Śaivism and the Tantric Traditions (shaktism)
Tejas (तेजस्) refers to the “energy” (behind the burning sun), according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “[...] O Goddess! With your energy (tejas) the sun burns, the moon expands the immortal essence with his beams, and here in our body the vital functions glimmer under the control of the vital air. For, without you none can function at all”.
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.
Jyotisha (astronomy and astrology)Source: Wisdom Library: Brihat Samhita by Varahamihira
Tejas (तेजस्) refers to a “bright appearance”, according to the Bṛhatsaṃhitā (chapter 15) (“On the nakṣatras—‘asterisms’”), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “Those who are born on the lunar day of Hasta will be thieves, dealers in elephants, charioteers (rathika), chief ministers, painters, merchants and dealers in pod-grains; learned in the Śāstras and of bright appearance (tejas). Those who are born on the lunar day of Citrā will be dealers in jewels, precious stones, fine cloths, writers and singers, manufacturers of perfumes, good mathematicians, weavers, surgeons, oculists and dealers in Rājadhānya. [...]”.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Kavya (poetry)Source: Brill: Śaivism and the Tantric Traditions (kavya)
Tejas (तेजस्) refers to the “power (of weapons)”, according to Kālidāsa’s Raghuvaṃśa verse 8.3-4.—Accordingly: “Having experienced his great consecration with water gathered by Vasiṣṭha, the earth seemed to express her contentment with clear sighs. When the ritual had been performed for him by the guru who knew the Atharvaveda, he became unassailable by his enemies, for when Brahman is united with the power of weapons (astra-tejas) it is a union of wind and fire”.
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)Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch
Tejas (तेजस्) or Tejastattva refers to the “(elemental power of) fire” and as one of the “five elemental powers”, represents one of the various signs and paranormal powers (siddhi) experienced by the Yoga practicioner, according to the Amanaska Yoga treatise (presented in the form of a dialogue between Īśvara and Vāmadeva).—The last fifty-two verses of the Amanaska’s first chapter describe a temporal sequence of psychosomatic signs and paranormal powers (siddhi) brought about by absorption (laya). In the Amanaska, The five elemental powers are, [e.g., fire (tejas-tattva)], [...].
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).
General definition (in Hinduism)Source: archive.org: Vedic index of Names and Subjects
Tejas (तेजस्) is regarded by Schrader1 as having in the Rigveda the specific sense of ‘axe’. But in all the passages the sense of the ‘bolt’ of the god is adequate.
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: Wisdom Library: Tibetan Buddhism
Tejās (तेजास्) is the name of a Tathāgata (Buddha) 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 Tejās).Source: OSU Press: Cakrasamvara Samadhi
Tejas (तेजस्, “fire”) or Tejodhātu refers to “(the element of) fire” and is associated with Ākarṣaṇī, according to the Cakrasaṃvara Samādhi [i.e., Cakrasamvara Meditation] ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.—Accordingly, “[...] Mohavajrī in the eyes. Dveṣavajrī in the ears. Īrṣyāvajrī in the nostrils. Rāgavajrī in the mouth. Sūryavajrī in touch. Aiśvaryavajrī in the seat of all senses. The element of earth, Pātanī. The element of water, Māraṇī. The element of fire (tejas-dhātu), Ākarṣaṇī. The element of wind, Padmanṛtyeśvarī. The element of Space, Padmajvālanī. Thus, the purity of the divinities in the seat of the elements”.
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)Source: Wisdom Library: Maha Prajnaparamita Sastra
Tejas (तेजस्) refers to the element “fire”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter XLIX.—Accordingly, “some say that the fire element (tejas) is the greatest. Why? Because it has no odor (gandha) or taste (rasa) and because if water greatly overflows its banks, fire can destroy it. The power of fire (tejas) is so great that it can burn the ten thousand things and illuminate all the shadows (andhakāra). From that, we know that fire is very great. This is why the Buddha says here that the Bodhisattva who wishes to extinguish the great fire by his breath (mukhavāta) should practice the perfection of wisdom.”.
By cultivating the Prajñāpāramitā, this great earth (mahāpṛthivī) is reduced to its subtle atoms (paramāṇu). Because the earth element (pṛthivī) possesses color (rūpa), odor (gandha), taste (rasa) and touch (spraṣṭavya), it is heavy (guru) and does not have activity (kriyā) on its own.—Because the water (ap-) element has no taste (rasa), it is superior to earth by means of its movement (calana).—Because the fire (tejas) element has neither odor (gandha) nor taste (rasa), it is superior to water (ap) in its power (prabhāva).—Because the wind (vāyu) element is neither visible (rūpa) nor has it any taste (rasa) or touch (spraṣṭavya), it is superior to fire by means of its movement (īraṇa).—The mind (citta) which has none of these four things [color, taste, smell and touch] has a still greater power.Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā
Tejas (तेजस्) refers to the “(realm of) fire”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] Having entered into the way of the realm of the dharma, he knows the fact that [...] there is no duality of the realm of aggregates and the realm of the dharma; why?—because the realm of aggregates has the nature of the realm of the dharma; there is no duality of the realm of earth, water, fire (tejas-dhātu) or wind and the realm of the dharma; why?—because the earth, water, fire or wind has the nature of the realm of the dharma; [...]”.
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)Source: Wisdom Library: Dharma-samgraha
Tejas (तेजस्, “fiery”) refers to one of the “eleven tangibles” (spraṣṭavya) as defined in the Dharma-saṃgraha (section 38). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., tejas). The work is attributed to Nagarjuna who lived around the 2nd century A.D.
General definition (in Jainism)Source: Encyclopedia of Jainism: Tattvartha Sutra 2: the Category of the living
Tejas (तेजस्, “fire”) or Agni refers to one of the five types of immobile beings (sthāvara), according to the 2nd-century Tattvārthasūtra 2.13. The sthāvara is a type of empirical (saṃsārī) soul, or sentient (jīva). The state of empirical souls due to the rise of ‘stationery-body-making karma’/ sthāvara-nāmakarma, having only one type of sense organ namely body and which cannot move around freely are called with stationery bodies (sthāvara), eg., jala.
What is the meaning of fire (tejas)? The crust of the fire having heat and light as its own nature but no consciousness is called fire. What is meant by fire-bodied living beings? These are the living beings that have fire as their body. How many types of fire are there? There are four types of fire namely fire, fire-bodied, life in fire body and life tending towards a fire body.
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
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
Tejas (तेजस्).—n. [tij-bhāve karuṇādai asun]
2) The sharp edge (of a knife &c.).
3) The point or top of a flame.
4) Heat, glow. glare.
5) Lustre, light, brilliance, splendour; दिनान्ते निहितं तेजः (dinānte nihitaṃ tejaḥ) R.4.1; तेजश्चास्मि विभावसौ (tejaścāsmi vibhāvasau) Bhagavadgītā (Bombay) 7.9,1.
6) Heat or light considered as the third of the five elements of creation (the other four being pṛthivī, ap, vāyu and ākāśa).
7) The bright appearance of the human body, beauty; अरिष्टशय्यां परितो विसारिणा सुजन्मनस्तस्य निजेन तेजसा (ariṣṭaśayyāṃ parito visāriṇā sujanmanastasya nijena tejasā) R.3.15.
8) Fire of energy; शतप्रधानेषु तपोधनेषु गूढं हि दाहात्मकमस्ति तेजः (śatapradhāneṣu tapodhaneṣu gūḍhaṃ hi dāhātmakamasti tejaḥ) Ś. 2.7; Uttararāmacarita 6.14.
9) Might, prowess, strength, courage, valour; martial or heroic lustre; तेजस्तेजसि शाम्यतु (tejastejasi śāmyatu) U. 5.7; Ś.7.15.
1) One possessed of heroic lustre; तेजसां हि न वयः समीक्ष्यते (tejasāṃ hi na vayaḥ samīkṣyate) R.11.1; Pañcatantra (Bombay) 1.328;3.33.
11) Spirit, energy.
12) Strength of character, not bearing insult or ill-treatment with impunity.
13) Majestic lustre, majesty, dignity, authority, consequence; तेजोविशेषानुमितां (tejoviśeṣānumitāṃ) (rājalakṣmīṃ) दधानः (dadhānaḥ) R.2.7.
14) Semen, seed, semen virile; स्याद्रक्षणीयं यदि मे न तेजः (syādrakṣaṇīyaṃ yadi me na tejaḥ) R.14.65; 2.75; दुष्यन्तेनाहितं तेजो दधानां भूतये भुवः (duṣyantenāhitaṃ tejo dadhānāṃ bhūtaye bhuvaḥ) Ś.4.3.
15) The essential nature of anything.
16) Essence, quintessence.
17) Spiritual, moral, or magical power.
18) Fire; यज्ञसेनस्य दुहिता तेज एव तु केवलम् (yajñasenasya duhitā teja eva tu kevalam) Mahābhārata (Bombay) 3.239.9.
21) The speed of a horse.
22) Fresh butter.
24) Clearness of the eyes.
25) A shining or luminous body, light; ऋते कृशानोर्न हि मन्त्रपूतमर्हन्ति तेजांस्यपराणि हव्यम् (ṛte kṛśānorna hi mantrapūtamarhanti tejāṃsyaparāṇi havyam) Kumārasambhava 1.51; Ś.4.2.
26) The heating and strengthening faculty of the human frame seated in the bile (pitta).
27) The brain.
28) Violence, fierceness.
3) Anger; मित्रैः सह विरोधं च प्राप्नुते तेजसा वृतः (mitraiḥ saha virodhaṃ ca prāpnute tejasā vṛtaḥ) Md.3.28.18.
31) The sun; उपप्लवांस्तथा घोरान् शशिनस्तेजसस्तथा (upaplavāṃstathā ghorān śaśinastejasastathā) Mahābhārata (Bombay) 12. 31.36.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-jāḥ) A name of Agni or fire. n.
(-jaḥ) 1. Splendour, light, lustre. 2. Dignity, consequence. 3. Srength, power. 4. Ardour, spirit, energy. 5. Semen virile. 6. Fresh butter. 7. Impatience, inability to bear or put up with. 8. Gold. 9. Bile, the bilious humour. 10. Marrow, the brain, &c. 11. Fame, glory. 12. Sharpness, (metallic.) 13. Pungency. 14. Heat. 15. Bodily vigour. 16. Vivacity. E. tij to sharpen or polish, affix bhāve karaṇādau asun .Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Tejas (तेजस्).—i. e. tij + as, n. 1. Sharpness (ved.). 2. Splendour, [Bhagavadgītā, (ed. Schlegel.)] 10, 30. 3. Flame, [Mānavadharmaśāstra] 11, 246. 4. Light, Mahābhārata 2, 1395; [Śākuntala, (ed. Böhtlingk.)] [distich] 77 (the sun and the moon). 5. Beauty, [Daśakumāracarita] in
Tejas (तेजस्).—[neuter] sharpness, edge, (pungent) heat, fire, light, radiance, lustre, beauty, vigour, strength, energy, [especially] male energy, concr. semen virile; violence, fierceness; power, authority, dignity.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Tejas (तेजस्):—[from teja] n. (often [plural]) the sharp edge (of a knife etc.), point or top of a flame or ray, glow, glare, splendour, brilliance, light, fire, [Ṛg-veda] etc.
2) [v.s. ...] clearness of the eyes, [Vājasaneyi-saṃhitā xxi; Aitareya-brāhmaṇa] etc.
3) [v.s. ...] the bright appearance of the human body (in health), beauty, [Nalopākhyāna; Suśruta i, 15]
4) [v.s. ...] the heating and strengthening faculty of the human frame seated in the bile, 14 and 26
5) [v.s. ...] the bile, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) [v.s. ...] fiery energy, ardour, vital power, spirit, efficacy, essence, [Atharva-veda] etc.
7) [v.s. ...] semen virile, [Mahābhārata; Rāmāyaṇa; Raghuvaṃśa; Śakuntalā]
8) [v.s. ...] marrow, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] the brain, [Horace H. Wilson]
10) [v.s. ...] gold, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
11) [v.s. ...] (opposed to kṣamā) impatience, fierceness, energetic opposition, [Mahābhārata iii; Varāha-mihira’s Bṛhajjātaka; Sāhitya-darpaṇa iii, 50 and 54; Daśarūpa ii, 3]
12) [v.s. ...] (in Sāṃkhya [philosophy]) = rajas (passion)
13) [v.s. ...] spiritual or moral or magical power or influence, majesty, dignity, glory, authority, [Atharva-veda; Vājasaneyi-saṃhitā] etc.
14) [v.s. ...] a venerable or dignified person, person of consequence, [Mahābhārata v, xiii; Śakuntalā vii, 15]
15) [v.s. ...] fresh butter, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) [v.s. ...] a mystical Name of the letter r, [Rāmatāpanīya-upaniṣad i, 23]
17) [v.s. ...] (ase) [dative case] [infinitive mood] √tij q.v.
18) [v.s. ...] cf. a-, agni-, ugraetc.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Tejas (तेजस्):—(jāḥ) 5. n. Splendour; dignity; strength; ardour; impatience; semen; butter; bile; gold; fame. m. Fire.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
[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.
See also (Relevant definitions)
Starts with (+43): Tejahka, Tejahkama, Tejahkara, Tejahpada, Tejahsara, Tejasa, Tejasamadhisha, Tejasamya, Tejasara, Tejasavarttini, Tejashcakra, Tejashcanda, Tejashchanda, Tejashiri, Tejasi, Tejasimha, Tejaskama, Tejaskandha, Tejaskara, Tejaskaya.
Ends with (+97): Abhibhavukatejas, Adbhutatejas, Adhimuktitejas, Adityatejas, Agnitejas, Aharatejas, Ahimatejas, Akrishnatejas, Alpatejas, Amitatejas, Amritatejas, Anihatatejas, Annatejas, Aparajitatejas, Asthitejas, Astratejas, Atejas, Atitejas, Attatejas, Atulatejas.
Full-text (+340): Tejastva, Rasatejas, Sutejas, Kalmalika, Kshatatejas, Annatejas, Suryatejas, Mamsatejas, Tejovritta, Mahatejas, Teu, Rajatejas, Atejas, Amitatejas, Sarvatejas, Taijasa, Mahatejogarbha, Teja, Tejomandala, Tejomurti.
Search found 84 books and stories containing Tejas, Tejās; (plurals include: Tejases, Tejāses). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Nyaya-Vaisheshika categories (Study) (by Diptimani Goswami)
Substance (3): Tejas (Light) < [Chapter 3 - Dravya (Substance)]
Divisions of Substance < [Chapter 3 - Dravya (Substance)]
Substance (4): Vāyu (Air) < [Chapter 3 - Dravya (Substance)]
Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 2.1.265 < [Part 1 - Ecstatic Excitants (vibhāva)]
Verse 2.1.263 < [Part 1 - Ecstatic Excitants (vibhāva)]
Verse 2.1.55 < [Part 1 - Ecstatic Excitants (vibhāva)]
Isopanisad (Madhva commentary) (by Srisa Chandra Vasu)
The Shiva Purana (by J. L. Shastri)
Chapter 28 - The glory of Bhasma < [Section 7.1 - Vāyavīya-saṃhitā (1)]
Chapter 10 - The description of creation (sṛṣṭi) (1) < [Section 7.1 - Vāyavīya-saṃhitā (1)]
Chapter 6 - Description of the nature of Mahāpralaya and the origin of Viṣṇu < [Section 2.1 - Rudra-saṃhitā (1): Sṛśṭi-khaṇḍa]
Prashna Upanishad with Shankara’s Commentary (by S. Sitarama Sastri)
Verse 3.9 < [Prashna III - The origin and nature of Prana]
Verse 3.10 < [Prashna III - The origin and nature of Prana]
Verse 4.8 < [Prashna IV - Mental states and Bliss]
Subala Upanishad of Shukla-yajurveda (by K. Narayanasvami Aiyar)