Vijaya, Vijayā: 63 definitions
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Vijaya means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Jainism, Prakrit, 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 Vijay.
Images (photo gallery)
Shilpashastra (iconography)Source: Wisdom Library: Elements of Hindu Iconograpy
Vijaya (विजय):—Sixth of the eleven emanations of Rudra (ekādaśa-rudra), according to the Aṃśumadbhedāgama and the Śilparatna. The images of this aspects of Śiva should have three eyes, four arms, jaṭāmakuṭas and be of white colour. It should be draped also in white clothes and be standing erect (samabhaṅga) on a padmapīṭha. It should be adorned with all ornaments and with garlands composed of all flowers and it should keep their front right hand in the abhaya and the front left hand in the varada poses, while it should carry in the back right hand the paraśu and in the back left hand the mṛga.Source: archive.org: Illustrations of Indian Music and Dance in Western Indian Style
Vijaya (विजय) refers to one of the forty-seven tānas (tone) used in Indian music.—The illustration of Vijaya (as a deity) according to 15th-century Indian art is as follows.—The colour of his body is yellow. His face is similar to the face of a peacock. His right hand is in Pravacana-Mudrā and a viṇā in his left hand.
The illustrations (of, for example Vijaya) are found scattered throughout ancient Jain manuscripts from Gujarat. The descriptions of these illustrations of this citrāvalī are based on the ślokas of Vācanācārya Gaṇi Sudhākalaśa’s Saṅgītopaniṣatsāroddhāra (14th century) and Śārṅgadeva’s Saṅgītaratnākara (13th century).
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.
Rasashastra (chemistry and alchemy)Source: Wisdom Library: Rasa-śāstra
1) Vijayā (विजया):—One of the sixty-four Divyauṣadhi, which are powerful drugs for solidifying mercury (rasa), according to Rasaprakāśa-sudhākara (chapter 9).
2) Vijayā (विजया):—One of the sixty-eight Siddhauṣadhi, as per Rasaśāstra texts (rasa literature). These drugs give siddhi (success) in mercurial operations. Even so, they are more powerful than rasa (mercury) itself. These may perform all the kāryas (‘effects’) and grant dehasiddhi (‘perfection of body’) and lohasiddhi (‘transmutation of base metals’) both.
3) Vijaya (विजय) or Vijayarasa is the name of an Ayurvedic recipe defined in the fourth volume of the Rasajalanidhi (chapter 3, grahaṇī: chronic diarrhoea). These remedies are classified as Iatrochemistry and form part of the ancient Indian science known as Rasaśāstra (medical alchemy). However, since it is an ayurveda treatment it should be taken with caution and in accordance with rules laid down in the texts.
Accordingly, when using such recipes (e.g., vijaya-rasa): “the minerals (uparasa), poisons (viṣa), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts.” (see introduction to Iatro chemical medicines)
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.
Shaktism (Shakta philosophy)Source: Wisdom Library: Śāktism
Vijayā (विजया, “victorious”):—Name of one of the sixty-four mātṛs to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”, or “Durgā’s Retinue”), according to the Durgāpūjātattva. They should be worshipped with either the five upācāras or perfume and flowers.
Her mantra is as follows:
ॐ विजयायै नमः
oṃ vijayāyai namaḥ.
A similar mantra is mentioned by the same text, prefixed with ह्रीं (hrīṃ), to be worshipped at the goddess’s right.Source: Wisdom Library: Śrīmad Devī Bhāgavatam
1) Vijaya (विजय) refers to a variety of maṇḍapa (halls attached to the temple), according to the Matsya-purāṇa (verses 270.1-30). The vijaya-maṇḍapa is to be built with 46 pillars (stambha). The Matsyapurāṇa is one of the eighteen major purāṇas dating from the 1st-millennium BCE.
Accordingly (verse 270.15-17), “These maṇḍapas (e.g., vijaya) should be either made triangular, circular, octagonal or with 16 sides or they are square. They promote kingdoms, victory, longevity, sons, wife and nourishment respecitvely. Temples of other shape than these are inauspicious.”
2) Vijayā (विजया, “victorious”):—One of the names attributed to Devī, as chanted by the Vedas in their hymns, who were at the time incarnated in their personified forms. See the Devī-bhāgavata-purāṇa chapter 5.51-68, called “the narrative of Hayagrīva”.Source: Kamakoti Mandali: The Yoginis of Narasimha Vyuha
Vijayā (विजया) is the name of a Mātṛkā-Śakti created by Mahārudra in order to control the plague of demons created by Andhakāsura.—Accordingly, Andhaka-Asura tried to kidnap Umā (Devī Pārvatī), and was fiercely attacked by Mahārudra who shot arrows at him from his mahāpināka. when the arrows pierced the body of Andhakāsura, drops of blood fell to earth and from those drops, thousands of Andhakas arose. To control this plague of demons, Mahārudra created Mātṛkā-Śaktis [viz., Vijayā] and ordered them to drink the blood of the demons and drain them dry.Source: Kamakoti Mandali: Nrisimha matrika-mandala
Vijayā (विजया) refers to one of the various Mātṛkā-Śaktis created by Rudra in order to destroy the clones that spawned from Andhaka’s body.—Accordingly, [...] Andhakāsura attempted to abduct Girājanandinī (Pārvatī) and thus ensued a fierce battle between Andhakāsura and the great Rudra, the Lord of Umā. Like raktabīja, every drop of blood that fell from the body of Andhaka created another Asura like him and in no time, the entire world was filled with Andhakas. To destroy the growing number of Andhakas, Rudra created innumerable Mātṛkā-Śaktis [viz., Vijayā]. These Śaktis of immense power at once began to drink every drop of blood that flowed from the body of Andhaka, but they could still not effectively contain the emergence of more and more demons.
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.
Shaivism (Shaiva philosophy)Source: Wisdom Library: Kubjikāmata-tantra
Vijayā (विजया):—Sanskrit name of one of the thirty-two female deities of the Somamaṇḍala (second maṇḍala of the Khecarīcakra) according to the kubjikāmata-tantra. These goddesses are situated on a ring of sixteen petals and represent the thirty-two syllables of the Aghoramantra. Each deity (including Vijayā) is small, plump and large-bellied. They can assume any form at will, have sixteen arms each, and are all mounted on a different animal.Source: Wisdom Library: Śaivism
Vijaya (विजय) is the Sanskrit name of a deity presiding over Kāśmira, one of the sixty-eight places hosting a svāyambhuvaliṅga, which is one of the most sacred of liṅgas according to the Śaivāgamas. The list of sixty-eight svāyambhuvaliṅgas and presiding deities (e.g., Vijaya) is found in the commentary on the Jirṇoddhāra-daśaka by Nigamajñānadeva. The word liṅga refers to a symbol used in the worship of Śiva and is used thoughout Śaiva literature, such as the sacred Āgamas.Source: Shodhganga: Iconographical representations of Śiva
Vijaya (विजय) or Vijayāgama 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. The Śaivāgamas are divided into four groups viz. Śaiva, Pāśupata, Soma and Lākula. Śaiva is further divided in to Dakṣiṇa, Vāma and Siddhānta (e.g., vijaya).Source: Shodhganga: Temple management in the Āgamas
Vijaya (विजय) refers to a classification of pūjā (ritualistic worship) according to the Kāraṇāgama.—The Āgamas have several different classifications of nityapūjā (daily worship), based on the number of offerings, frequency, time duration and so on. The nomenclature also varies between Āgamas. The essence however is similar. Vijaya is mentioned in the Kāraṇāgama (30.405) as “the pūjā that ends with homa”.
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.
Pancaratra (worship of Nārāyaṇa)Source: Wisdom Library: Pāñcarātra
1) Vijaya (विजय):—One of the eight gatekeepers who are said to embody the eight siddhis (‘yogic powers’).
2) Vijayā (विजया, “victory, success”):—One of the twenty-four emanations of Lakṣmī accompanying Nārāyaṇa. This particular manifestation couples with his counterpart form called Acyuta and together they form the twenty-third celestial couple. Lakṣmī represents a form of the Goddess (Devī) as the wife of Viṣṇu, while Nārāyaṇa represents the personification of his creative energy, according to the Pāñcarātra literature.
3) Vijaya (विजय) refers to an aspect of nṛsiṃha (‘man-lion’), according to the Vihagendra-saṃhitā 4.17, which mentions seventy-four forms (inlcuding twenty forms of vyūha). He is also known as Vijayanṛsiṃha or Vijayanarasiṃha. Nṛsiṃha is a Tantric deity and refers to the furious (ugra) incarnation of Viṣṇu.
The 15th-century Vihagendra-saṃhīta is a canonical text of the Pāñcarātra corpus and, in twenty-four chapters, deals primarely with meditation on mantras and sacrificial oblations.
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.
Ayurveda (science of life)Source: Wisdom Library: Āyurveda and botany
Vijayā (विजया):—One of the seven varieties of Harītakī (‘yellow myrobalan tree’), which is used throughout Ayurvedic literature such as the Caraka-saṃhitā. The herb is found throughout the Vindhya mountain range and can be used in the treatment of all diseases.Source: WorldCat: Rāj nighaṇṭu
1) Vijayā (विजया) is another name for Jayantī, a medicinal plant possibly identified with Sesbania sesban (Linn.) Merr. (or ‘Egyptian riverhemp’), according to verse 4.131-132 of the 13th-century Raj Nighantu or Rājanighaṇṭu. The fourth chapter (śatāhvādi-varga) of this book enumerates eighty varieties of small plants (pṛthu-kṣupa). Note: Bāpālāl accepting the Sesbania species, suggests differently as Sesbania aegyptiaca Pers. of Papilionaceae sub order. Together with the names Vijayā and Jayantī, there are a total of sixteen Sanskrit synonyms identified for this plant.
2) Vijayā (विजया) is also mentioned as a synonym for Śephālī, a medicinal plant identified with Nyctanthes arbor-tristis (or ‘night-flowering jasmine’) from the Oleaceae family of flowering plants, according to verse 4.155-156. Together with the names Aparājitā and Śephālī, there are a total of eight Sanskrit synonyms identified for this 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.
Vastushastra (architecture)Source: Wisdom Library: Vāstu-śāstra
Vijaya (विजय) refers to a type of temple (prāsāda) classified under the group named Vairāja, according to Samarāṅgaṇasūtradhāra chapter 49. The Vairāja group contains twenty-four out of a sixty-four total prāsādas (temples) classified under five prime vimānas (aerial car/palace), which were created by Brahmā for as many gods (including himself). The group represents temples (e.g. Vijaya) that are to be square shaped. The prāsādas, or ‘temples’, represent the dwelling place of God and are to be built in towns. The Samarāṅgaṇasūtradhāra is an 11th-century encyclopedia dealing with various topics from the Vāstuśāstra.
Vijaya is also mentioned as a classification of ‘temple’ in the Īśānaśivagurudevapaddhati which features a list of 52 temple types. This list represents the classification of temples in South-India.
Vijaya is also listed in the Agnipurāṇa which features a list of 45 temple types. It is listed under the group named Triviṣṭapa, featuring octagonal-shaped temples. This list represents a classification of temples in Nort-India.
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: Wisdom Library: The Matsya-purāṇa
Vijayā (विजया) is the name of a mind-born ‘divine mother’ (mātṛ), created for the purpose of drinking the blood of the Andhaka demons, according to the Matsya-purāṇa 179.8. The Andhaka demons spawned out of every drop of blood spilled from the original Andhakāsura (Andhaka-demon). According to the Matsya-purāṇa 179.35, “Most terrible they (e.g., Vijayā) all drank the blood of those Andhakas and become exceedingly satiated.”
The Matsyapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 20,000 metrical verses, dating from the 1st-millennium BCE. The narrator is Matsya, one of the ten major avatars of Viṣṇu.Source: Wisdom Library: Varāha-purāṇa
Vijayā (विजया) is the name of a beautiful damsel (kanyā), with black curly hair and red lips, according to the Varāhapurāṇa chapter 92. Vijayā (and other innumerable ladies) arose out of the agitation of Vaiṣṇavī while she was doing penance at Viśālā. For these young women, Vaiṣṇavī created the city Devīpura, containing numerous mansions with golden balconies, crystal stairs and water fountains, with jewelled windows and gardens.
Vaiṣṇavī is the form of Trikalā having a red body representing the energy of Viṣṇu. Trikalā is the name of a Goddess born from the combined looks of Brahmā, Viṣṇu and Maheśvara (Śiva).
The Varāhapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 24,000 metrical verses, possibly originating from before the 10th century. It is composed of two parts and Sūta is the main narrator.Source: Wisdom Library: Bhagavata Purana
1a) Vijaya (विजय, “victory”):—Son of Sudeva (son of Campa). He had a son named Bharuka. (see Bhāgavata Purāṇa 9,8,1-2)
1b) Son of Jaya (son of Śruta). He had a son named Ṛta. (see Bhāgavata Purāṇa 9.13.25)
1c) One of the six sons of Purūravā (son of Budha) by the womb of Urvaśī. He had a son named Bhīma. (see Bhāgavata Purāṇa 9.15.1-2)
2a) Vijayā (काली):—One of the wifes of Sahadeva (one of the sons of Pāṇḍu). She bore to him a son named Suhotra. (see Bhāgavata Purāṇa 9.22.30-31)
2b) One of the two consorts of Yama, the vedic God of death, who represents the embodiment of Dharma. Yama rules over the kingdom of the dead and binds humankind according to the fruits of their karma.Source: archive.org: Puranic Encyclopedia
1) Vijaya (विजय).—A minister of Daśaratha. (Vālmīki Rāmāyaṇa, Bālakāṇḍa, Sarga 7, Stanza 3).
2) Vijaya (विजय).—A gate-keeper of Vaikuṇṭha. (See under Jaya).
3) Vijaya (विजय).—A Son of Purūravas. It is mentioned in Bhāgavata, Skandha 9, that Āyus, Śrutāyus. Satyāyus, Raya, Vijaya and Jaya were the sons born to Purūravas, by Urvaśī.
4) Vijaya (विजय).—A King of Kosala. It is stated in Brahmāṇḍa Purāṇa, Chapter 73, that this King Vijaya of Kosala confronted Paraśurāma and was defeated.
5) Vijaya (विजय).—This was the secret name given to Arjuna by Dharmaputra during the time of their pseudonymity. (Mahābhārata Virāṭa Parva, Chapter 5, Stanza 35),
6) Vijaya (विजय).—One of the hundred sons of Dhṛtarāṣṭra. He joined with Jaya and Durjaya, two Kauravas and fought with Nīla, Kāśya and Jayatsena. (Mahābhārata Droṇa Parva, Chapter 25, Stanza 45).
7) Vijaya (विजय).—The name Vijaya is used as a synonym of Śiva in Mahābhārata, Anuśāsana Parva, Chapter 17, Stanza 51.
8) Vijaya (विजय).—The name Vijaya is used as a synonym of Viṣṇu in Mahābhārata, Anuśāsana Parva, Chapter 146, Stanza 21.
9) Vijaya (विजय).—A King who ruled over the city of Vārāṇasī. Vijaya destroyed the city of Khāṇḍavī and the forest Khāṇḍava rose there. Later he gave the forest to Indra. The most powerful King of this dynasty was Uparicara (Kālikā Purāṇa, Chapter 92).
10) Vijaya (विजय).—A country of ancient India famous in the Purāṇas. (Mahābhārata, Bhīṣma Parva, Chapter 9, Stanza 45).
11) Vijaya (विजय).—The trident of Śiva. During the journey to Bhadravaṭa, of Subrahmaṇya, this trident Vijaya of Śiva went behind King Yama. This trident had three prongs. (Mahābhārata Vana Parva, Chapter 231, Stanza 37).
12) Vijaya (विजय).—A bow of Indra. This is as bright as Gāṇḍīva and as strong as the bow Śārṅgadhanus of Śrī Kṛṣṇa. The bows of the Devas, considered to be most divine, are Vijaya, Gāṇḍīva and Śārṅga. Vijaya belongs to Indra, Gāṇḍīva to Varuṇa and Śārṅga to Viṣṇu. Once Druma, a Kimpuruṣa (demi god) who lived in the mountain Gandhamādana got Vijaya from Indra. After that Rukmī, his disciple got this bow from Druma. (Mahābhārata Udyoga Parva, Chapter 158, Stanza 3).
13) Vijaya (विजय).—The divine bow of Karṇa. It is said that this bow was the most divine of all weapons. This bow which was made by Viśvakarmā, originally belonged to Indra. At that time Indra had defeated many asuras with the help of this bow. Indra gave this bow to his loved disciple Paraśurāma. Karṇa got it from Paraśurāma. It is said that this bow was superior to Gāṇḍīva. It was with the help of this bow that Paraśurāma conquered the Kṣatriyas twentyone times. (Mahābhārata Karṇa Parva, Chapter 31, Stanza 42).
14) Vijayā (विजया).—The daughter of King Dāśārha. The emperor Bhumanyu married her. A son named Suhotra was born to the couple. (Mahābhārata Ādi Parva, Chapter 95, Stanza 33)
15) Vijayā (विजया).—Daughter of Dyutimān, the King of Madradeśa. This Vijayā was the wife of Sahadeva the son of Pāṇḍu. It is mentioned in Mahābhārata, Ādi Parva, Chapter 95, Stanza 80, that a son named Suhotra was born to Sahadeva by Vijayā.
16) Vijayā (विजया).—A synonym of Devī Durgā. (Mahābhārata Virāṭa Parva, Chapter 6, Stanza 16).Source: archive.org: Shiva Purana - English Translation
Vijayā (विजया) is another name for Śivā: the Goddess-counterpart of Śiva who incarnated first as Satī and then Pārvatī, according to the Śivapurāṇa 2.1.16:—“[...] the great goddess Śivā is of the three natures. Śivā became Satī and Śiva married her. At the sacrifice of her father she cast off her body which she did not take again and went back to her own region. Śivā incarnated as Pārvatī at the request of the Devas. It was after performing a severe penance that she could attain Śiva again. Śivā came to be called by various names [such as Vijayā,...]. These various names confer worldly pleasures and salvation according to qualities and action. The name Pārvatī is very common.Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1c) A son of Sudeva and father of Bharuka.*
- * Bhāgavata-purāṇa IX. 8. 1-2.
1d) A son of Jaya and father of Ṛta (Kratu, Brahmāṇḍa-purāṇa.), (Jaya, Vāyu-purāṇa), (Kṛta, Viṣṇu-purāṇa).*
- * Bhāgavata-purāṇa IX. 13. 25; Brahmāṇḍa-purāṇa III. 64. 22; 68. 8; Vāyu-purāṇa 89. 21; 93. 8; Viṣṇu-purāṇa IV. 5. 31; 9. 26.
1e) A son of Purūravas and Ūrvaśī. Father of Bhīma.*
- * Bhāgavata-purāṇa IX. 15. 1-3.
1f) A son of Jayadratha, and father of Dhṛti.*
- * Bhāgavata-purāṇa IX. 23. 12; Viṣṇu-purāṇa IV. 18. 23-4.
1g) A son of Kṛṣṇa and Jāmbavatī.*
- * Bhāgavata-purāṇa X. 61. 12; Brahmāṇḍa-purāṇa III. 71. 182.
1h) A son of Yajñaśrī and father of Candravijña: ruled for 6 years.*
- * Bhāgavata-purāṇa XII. 1. 27; Brahmāṇḍa-purāṇa III. 74. 168. Matsya-purāṇa 273. 15; Vāyu-purāṇa 99. 356.
1i) A Bhavya god.*
- * Brahmāṇḍa-purāṇa II. 36. 71.
1j) A Pṛthuka god.*
- * Brahmāṇḍa-purāṇa II. 36. 73.
1k) A Yakṣa: a son of Devajanī.*
- * Brahmāṇḍa-purāṇa III. 7. 130.
1l) A son of Kali and grandson of Varuṇa.*
- * Brahmāṇḍa-purāṇa III. 59. 7; Vāyu-purāṇa 84. 7.
1m) The birth-muhūrta of Kṛṣṇa.*
- * Brahmāṇḍa-purāṇa III. 71. 206; Vāyu-purāṇa 96. 201.
1n) A Marīci god.*
- * Brahmāṇḍa-purāṇa IV. 1. 58.
1o) The name of Bhaṇḍa's bow.*
- * Brahmāṇḍa-purāṇa IV. 12. 10.
1p) One of Bhaṇḍa's eight men.*
- * Brahmāṇḍa-purāṇa IV. 12. 12.
1q) A son of Upadevī(vā) (vā. p.) and Vasudeva.*
- * Matsya-purāṇa 46. 17; Vāyu-purāṇa 96. 179.
1r) A maṇṭapa with 46 pillars.*
- * Matsya-purāṇa 270. 4, 10.
1s) Manu from the sixth face of God; of Kapila colour.*
- * Vāyu-purāṇa 26. 38.
1t) A son of Maṇivara.*
- * Vāyu-purāṇa 69. 161.
1v) A son of Satyā.*
- * Vāyu-purāṇa 99. 116.
1w) Sons of Sampāti, having two faces.*
- * Brahmāṇḍa-purāṇa III. 7. 447.
1x) A tīrtha sacred to the pitṛs.*
- * Matsya-purāṇa 22. 73.
2a) Vijayā (विजया).—The dvādaśi day when Hari was born.*
- * Bhāgavata-purāṇa VIII. 18. 6.
2b) A daughter of Parvata: wife of Sahadeva, and mother of Suhotra.*
- * Bhāgavata-purāṇa IX. 22. 31; Vāyu-purāṇa 99. 248; Viṣṇu-purāṇa IV. 20. 47.
- 1) Bhāgavata-purāṇa X. 2. 11.
- 2) Brahmāṇḍa-purāṇa IV. 40. 33.
- 3) Matsya-purāṇa 154. 549.
- 4) Ib. 260. 19.
2d) Born of Kṣīroda; Bhairava embraced her.*
- * Brahmāṇḍa-purāṇa IV. 9. 73.
2e) An attendant on Lalitā and an Akṣaradevī killed Jṛmbhaṇa, a commander of Bhaṇḍa.*
- * Brahmāṇḍa-purāṇa IV. 18. 4; 19. 59; 25. 98; 37. 34.
2f) A queen of Kṛṣṇa.*
- * Matsya-purāṇa 47. 14.
2g) A mind-born mother.*
- * Matsya-purāṇa 179. 13.
Vijaya (विजय) is a name mentioned in the Mahābhārata (cf. VI.10.44) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Vijaya) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
Vijayā also refers to the name of a Lady mentioned in the Mahābhārata (cf. I.90.87).Source: Shodhganga: The saurapurana - a critical study
Vijaya (विजय) refers to one of the two sons of Dhundhu who was the son of Rohita, according to the Vaṃśānucarita section of the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, [...] Dhundhumāri had three sons Dṛḍhāśva and others. Dṛḍhāśva’s son was Hariścandra and Rohita was the son of Hariścandra. Dhundhu was the son of Rohita. Dhundhu had two sons—Sudeva and Vijaya. Kuruka was born to Vijaya.
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.
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Saṅgītaśiromaṇi
Vijayā (विजया) refers to “the triumphant one” and is the presiding deity of mṛdu (‘tender’), according to the Saṅgītaśiromaṇi 67-84. Mṛdu represents one of the sixteen words that together make up the elā musical composition (prabandha). Elā is an important subgenre of song and was regarded as an auspicious and important prabandha (composition) in ancient Indian music (gāndharva). According to nirukta analysis, the etymological meaning of elā can be explained as follows: a represents Viṣṇu, i represents Kāmadeva, la represents Lakṣmī.
Vijayā is one of the sixteen deities presiding over the corresponding sixteen words of the elā-prabandha, all of which are defined in the Saṅgītaśiromaṇi (“crest-jewel of music”): a 15th-century Sanskrit work on Indian musicology (gāndharvaśāstra).Source: Wisdom Library: Nāṭya-śāstra
Vijayā (विजया) is the name of a meter belonging to the Pratiṣṭhā or Supratiṣṭhā class of Dhruvā (songs) described in the Nāṭyaśāstra chapter 32:—“when the third syllable is short in the above, it is vijayā”.
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).
Jyotisha (astronomy and astrology)Source: Wisdom Library: Brihat Samhita by Varahamihira
Vijaya (विजय) refers to “success in war”, according to the Bṛhatsaṃhitā (chapter 2), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “We shall now proceed to give a brief description of (the qualifications of) a jyotiṣaka. [...] In Yātrā, he must know the fitness or unfitness of a tithi (lunar day), vāra (week day), karaṇa, nakṣatra, muhūrta, and lagna (a sign of zodiac) and yoga for particular purposes. He must be able to interpret natural gestures and dreams; he must be able to state when a prince ought to start for battle to secure success in war [i.e., vijaya]; he must be learned in rules relating to ablutions and sacred fire ceremonies in honour of the planets and offerings to evil spirits; he must be able to interpret phenomena connected with such sacred fires and with elephants and horses while mounting the same”.Source: The effect of Samvatsaras: Satvargas
Vijaya (विजय) refers to the twenty-seventh saṃvatsara (“jovian year)” in Vedic astrology.—The native whose birth occurs in the ‘samvatsara’ named ‘vijaya’ shows bravery and valour during war, is of good conduct, is honoured by the king, is an excellent speaker, bountiful, kind hearted and killer of his enemy.
According with Jataka Parijata, the person born in the year vijaya (2013-2014 AD) will be virtuous, and will abound in real excellences.
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.
Vaishnavism (Vaishava dharma)Source: Devotees Vaishnavas: Śrī Garga Saṃhitā
Vijayā (विजया) refers to the seventh of twenty-six ekādaśīs according to the Garga-saṃhitā 4.8.9. Accordingly, “to attain Lord Kṛṣṇa’s mercy you should follow the vow of fasting on ekādaśī. In that way You will make Lord Kṛṣṇa into your submissive servant. Of this there is no doubt”. A person who chants the names of these twenty-six ekādaśīs (e.g., Vijayā) attains the result of following ekādaśī for one year.Source: Pure Bhakti: Arcana-dipika - 3rd Edition
Vijaya (विजय) is the twenty-seventh of sixty years (saṃvatsara) in the Vedic lunar calendar according to the Arcana-dīpikā by Vāmana Mahārāja (cf. Appendix).—Accordingl, There are sixty different names for each year in the Vedic lunar calendar, which begins on the new moon day (Amāvasyā) after the appearance day of Śrī Caitanya Mahāprabhu (Gaura-pūrṇimā), in February or March. The Vedic year [viz., Vijaya], therefore, does not correspond exactly with the Christian solar calendar year.Source: Pure Bhakti: Brhad Bhagavatamrtam
Vijaya (विजय) refers to:—(And Jaya) Two gatekeepers of Vaikuṇṭha, who were cursed due to offending the four Kumāras, and who then took three births in the material world as great demons: Hiraṇyakaśipu and Hiraṇyākṣa in Satya-yuga, Rāvaṇa and Kumbhakarṇa in Tretāyuga, and Śiśupāla and Dantavakra at the end of Dvāpara-yuga. (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’).
Vyakarana (Sanskrit grammar)Source: Wikisource: A dictionary of Sanskrit grammar
Vijayā (विजया).—Name of a commentary on the Laghusabdendusekhara by Sivanarayana.
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.
Kavya (poetry)Source: Wisdom Library: Kathāsaritsāgara
1) Vijaya (विजय) is the name of a sacred mountain range in Kaśmīra, according to in the Kathāsaritsāgara, chapter 51. Accordingly as the Vidyādharī Kāñcanaprabhā said to Naravāhanadatta while in a Svayambhū temple of Śiva: “... after hearing this from the science [Prajñapti] she [Alaṅkāravatī] went with her mother [Kāñcanaprabhā] to Kaśmīra, and worshipped Śiva in all the holy places, in Nandikṣetra, and Mahādevagiri, in Amaraparvata, in the mountains of Sureśvarī, and in Vijaya, and Kapaṭeśvara. After worshipping the husband of Pārvatī in these and other holy places, that princess of the Vidyādharas and her mother returned home”.
2) Vijaya (विजय) is the name of a hare (śaśaka), according to the Kathāsaritsāgara, chapter 62. Accordingly, “... when that monarch of the herd [Caturdanta] had departed, the hare-king Śilīmukha, being grieved, said to a hare named Vijaya in the presence of the others: ‘Now that that lord of elephants has tasted the water of this lake, he will come here again and again, and utterly destroy us all, so think of some expedient in this case’”.
The Kathāsaritsāgara (‘ocean of streams of story’), mentioning Vijaya, is a famous Sanskrit epic story revolving around prince Naravāhanadatta and his quest to become the emperor of the vidyādharas (celestial beings). The work is said to have been an adaptation of Guṇāḍhya’s Bṛhatkathā consisting of 100,000 verses, which in turn is part of a larger work containing 700,000 verses.
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’.
Chandas (prosody, study of Sanskrit metres)Source: Journal of the University of Bombay Volume V: Apabhramsa metres (2)
1) Vijayā (विजया) is the name of an Apabhraṃśa metre classified as Dvipadi (metres with two lines in a stanza) discussed in books such as the Chandonuśāsana, Kavidarpaṇa, Vṛttajātisamuccaya and Svayambhūchandas.—Vijayā has only 4 mātrās in a line.
2) Vijayā (विजया) (also called Manoramā) also refers ton a catuṣpadi metre (as popularly employed by the Apabhraṃśa bards).—Manoramā (Vijayā) has 18 mātrās in each of its four lines, divided into the groups of 4, 4, 4, [ISI] and [S] mātrās.
Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.
General definition (in Hinduism)Source: Wisdom Library: Hinduism
Vijaya is one of the ten names assigned to Arjuna, the Hindu hero of the Mahabharata. Meaning of the name: “victorious warrior”.Source: WikiPedia: Hinduism
Vijaya (विजय): Name of Karna's bow.
Theravada (major branch of Buddhism)Source: Pali Kanon: Pali Proper Names
1. Vijaya. The first Ariyan king of Ceylon. He was the eldest of the thirty two sons of Sihabahu, king of Lala, and of Sihasivali. Because of his evil conduct he, with seven hundred others, was deported by the king, with their heads half shaved. Their wives and children were deported with them. The children landed at Naggadipa and the women at Mahiladipaka (MT. 264). Vijaya and the other men landed at Supparaka, but was obliged to leave owing to the violence of his supporters.
According to Dpv.ix.26, Vijaya went from Supparaka to Bharukaccha, where he stayed for three months. They reached Ceylon on the day of the Buddhas death, received the protection of the deva Uppalavanda, and thus escaped destruction by the Yakkhas. The Yakkhini, Kuveni, fell in love with Vijaya, and he, with her assistance, killed the Yakkhas of Lankapura and Sirisavatthu, and founded the city of Tambapanni. Vijayas chief ministers, Anuradha, Upatissa, Ujjena, Uruvela and Vijita, founded separate colonies, named after themselves.
Vijaya had two children by Kuveni, Jivahattha and Dipella; but when he wished to be consecrated king, he sent for and obtained, for his wife, a daughter of the Pandu king of Madhura. Kuveni, thereupon, left him and was killed by the Yakkhas. Vijaya reigned for thirty eight years and was succeeded by Panduvasudeva. For details of Vijayas life, see Mhv.vi.38ff.; vii.6ff.; viii.1 3; Dpv.ix.6ff.
Ajatasattu and Vijaya were contemporaries, Ajatasattus twenty fourth year of kingship corresponding to Vijayas sixteenth year. Dpv.iv.27; v.77.
2. Vijaya. See Vijayakumara.
3. Vijaya. Minister of Angati, king of Videha. For details see the Mahanaradakassapa Jataka. He is identified with Sariputta. J.vi.255.
4. Vijaya. A king of Benares, descended from Mahasammata. His son was Vijitasena. Dpv.iii.39.
5. Vijaya. A householder, mentioned as an exemplary layman. A.iii.451.
6. Vijaya Thera. He was born in Savatthi and was versed in brahmin lore. Then he became an ascetic and lived in the forest. Having heard of the Buddha, Vijaya visited him and joined the Order, becoming an arahant in due course. In the time of Piyadassi Buddha he was a rich householder and built a jewelled cornice (vedika) round the Buddhas thupa. Sixteen kappas ago he became king thirty six times, under the name of Manippabhasa (Thag. vs. 92; ThagA.i.191f). He is probably identical with Vedikaraka Thera of the Apadana. Ap.i.171.
7. Vijaya. Mentioned with Jatimitta, as a patron of Meteyya Buddha. Anagat. vs. 59.
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).
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: Wisdom Library: Tibetan Buddhism
1) Vijayā (विजया) is the name of Dūtī (i.e., messengers of Lord Vajrapāṇi) 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 Vijayā).
2) Vijayā (विजया) is also the name of a Yakṣiṇī mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa.Source: academia.edu: A Critical Study of the Vajraḍākamahātantrarāja (II)
Vijayā (विजया) refers to one the twenty-four Horā (astronomical) Goddess to be invoked during pūjā (ritual offering) in Tantric Buddhism, according to the 9th-century Vajraḍākatantra chapter 18.61-74. [...] A Yogin, putting a vessel in the left side of him, offers various things together with raw flesh, fish, immortal nectar (pañcāmṛta). Then the Yogin invites Goddesses to please them with nectar—five Ḍākinīs and twenty-four Goddesses [viz., Vijayā] come to the Yogin’s place, forming a maṇḍala.
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.
General definition (in Jainism)Source: Wisdom Library: Jainism
1a) Vijayā (विजया) is the mother of Ajita, the second of twenty-four Tīrthaṅkaras in Janism, according to the Ācāradinakara. The husband of this Vijayā is is Jitaśatru.
1b) Vijayā is also mentioned as the mother of Vāsupūjya according to Digambara (but she is named Jayā according to Śvetāmbara), according to the Ācāradinakara. Vāsupūjya is the twelfth of twenty-four Tīrthaṅkaras in Janism. The husband of this Vijayā is Vasupūjya.
1c) Vijaya (विजया) is mentioned as the father of Naminātha, the twenty-first of twenty-four Tīrthaṅkaras in Janism, according to the Ācāradinakara. The wife of Vijaya is Vaprā according to Śvetāmbara or Viprītā according to Digambara.
A Tīrthaṅkara is an enlightened being who has conquered saṃsāra (cycle of birth and death), leaving behind him a path for others to follow. The Ācāradinakara is a 14th century work on Jain conduct written by Vardhamāna Sūri. It is an ancient Jain practice to worship the Tīrthaṅkara’s parents in various rites, such as the pratiṣṭhāvidhi.
2) Vijaya (विजया).—One of the four gates located at the four cardinal points in the fortification wall (jagatī) around Jambūdvīpa. These walls have similarly-named deities presiding over them. Each gate is adorned with a dvāraprāsāda, various pavements, vāraṇakas, shining jewel lamps and pillars adorned with various śālabhañjikās, jeweled minarets and flags. Jambūdvīpa sits at the centre of madhyaloka (‘middle world’) is the most important of all continents and it is here where human beings reside.
3) Vijaya (विजया) refers to a species of Anuttarasura gods, who are in turn a subclass of the Kalpātīta gods, according to Jain cosmological texts in both the Śvetāmbara and Digambara tradition. The Kalpātīta (those born beyond heavens) represent a sub-species of the Vaimānika gods, which in turn represents the fourth main classification of devas (gods).
The Anuttarasuras (e.g., the Vijayas) have true belief, are only on the 4th guṇasthāna and bind karman only possible on that stage.
4) Vijaya (विजया) is the name of the second Baladeva according to Śvetāmbara, while the Digambara tradition mentions him as the first Baladeva. Jain legends describe nine such Baladevas (“gentle heroes”) usually appearing together with their “violent” twin-brothers known as the Vāsudevas. The legends of these twin-heroes usually involve their antagonistic counterpart known as the Prativāsudevas (anti-heroes).
The mother of Vijaya is known by the name Subhadrā according to the Samavāyāṅga-sūtra, and their stories are related in texts such as the Triṣaṣṭiśalākāpuruṣacarita (“the lives of the sixty-three illustrious persons”), a twelfth-century Śvetāmbara work by Hemacandra.
Vijayā (विजया) is mentioned as the mother of Sudarśana: the fifth Baladeva according to both Śvetāmbara and Digambara sources.
The nine Baladevas (such as Vijaya) are also known as Balabhadra and are further described in various Jain sources, such as the Bhagavatīsūtra and Jambūdvīpaprajñapti in Śvetāmbara, or the Tiloyapaṇṇatti and Ādipurāṇa in the Digambara tradition. The appearance of a Baladeva is described as follows: their body is of a white complexion, they wear a blue-black robe, and the mark of the palm-tree (tāla) is seen on their banners.Source: archive.org: The Jaina Iconography
1) Vijaya (विजय) is the name of the Yakṣa accompanying Candraprabha: the eighth of twenty-four Tīrthaṃkaras or Jinas, commonly depicted in Jaina iconography.—[...] Vijaya or Śyāmayakṣa has, in the Digambara version, three eyes, and holds in his hands a fruit, rosary, axe and the Varamudrā; with some alterations the Śvetāmbaras represent him with three eyes, a swan as his vehicle, two hands holding a disc and a club. He is known to them by the name of Vijaya.
2) Vijayā (विजया) (or Vairoṭi, Viditā) is also mentioned as Yakṣiṇī accompanying Vimalanātha: the thirteenth of twenty-four Tīrthaṃkaras or Jinas.—[...] The Śvetāmbaras know this Yakṣiṇī as Viditā or Vijayā. She is described in their books as seated on a lotus and as having four hands with an arrow, noose, bow and snake. The Digambara Vairoṭi appears in representations as riding on a snake (Goṇasa) and bearing in her hands two snakes, bow and arrow. Vairoṭi figures also like others as a Vidyādevī. The other name of Viditā means “learned one”. This would suggest the central idea of Goddess of learning. In other respects, Viditā or Vijayā with her colour of yellow, symbols of bow, arrow, snake and lotus or the vehicle or Goṇasa seems to be a clear derivative of a form of Durgā. The name of Vijayā, it is worth observing, retains the original name of her archetype.
3) Vijayā (विजया) (or Acyutā, Balā) is also mentioned as the Yakṣiṇī accompanying Kunthanātha: the seventeenth of twenty-four Tīrthaṃkaras or Jinas.—[...] We find her described in the Śvetāmbara books as a Yakṣiṇī riding a peacock and bearing four hands symbolised with a citron, spear, Bhuṣuṇḍī and lotus. Canonically different account is given of Vijayā, the Digambara counterpart of the Yakṣiṇī, in their literature. According to it, she should be represented as riding a black boar and carrying the attributes of a conch, sword, disc and Varada-mudrā. Balā or Acyutā of the Śvetāmbaras from the nature ofher vehicle of a peacock seems to be a form of Sarasvatī. This supposition may be supported by the fact that her consort Gandharva rides on a sun and is a divine musician. Sarasvatī is known to be also presiding over the art of music. The symbolof a citron, indicating the Yakṣa characteristic is borne by boththe husband and the wife. Vijayā of the Digambaras, on the other hand, shown by her boar vehicle, a Yakṣiṇī goddess whose form must have been borrowed from Mārīcī of Buddhism and Vārāhī of Brahmanism. Her other symbols provided by the Digambara books of a disc, sword, conch and Varada speak of her origin from Vārāhī.Source: archive.org: Trisastisalakapurusacaritra
1a) Vijayā (विजया) refers to one of the eight Dikkumārīs living on the eastern Rucaka mountains (in the Rucakadvīpa continent), according to chapter 1.2 [ādīśvara-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra (“lives of the 63 illustrious persons”): a Sanskrit epic poem narrating the history and legends of sixty-three important persons in Jainism.—(cf. ‘Die Kosmographie der Inder’ pp. 257f).
Accordingly, “[...] Eight Dikkumārīs [viz., Vijayā], living on the eastern Rucaka Mountains, came in chariots rivaling the mind (in speed) as it were. After bowing to the Master and to Marudevā and announcing themselves as before, singing auspicious songs, they stood in front, holding mirrors. [...].”.
1b) Vijayā (विजया) is the name of a Vidyādhara-city, situated on mount Vaitāḍhya (in the southern row), according to chapter 1.3.—Accordingly, “[...] Taking their families and all their retinue and ascending the best of cars, they went to Vaitāḍhya. [...] Ten yojanas above the earth, King Nami made fifty cities on the mountain in a southern row [viz., Vijayā]. Nami himself lived in Śrīrathanūpuracakravāla, the capital city among these cities. [...] The two rows of Vidyādhara-cities looked very magnificent, as if the Vyantara rows above were reflected below. After making many villages [viz., Vijayā] and suburbs, they established communities according to the suitability of place. The communities there were called by the same name as the community from which the men had been brought and put there. [...]”.
1c) Vijayā (विजया) refers to one of the lotus-lakes situated near the four Añjana mountains, which are situated in the “middle world” (madhyaloka), according to chapter 2.3.—Accordingly, “In the four directions from each of the Añjana Mountains there are lotus-lakes, 100,000 yojanas square: [e.g., Vijayā, ...]. At a distance of 500 yojanas from each of them there are great gardens, 500 yojanas wide and 100,000 long, [...]. Within the lotus-lakes are the crystal Dadhimukha Mountains, [...] Between each two lotus-lakes there are 2 Ratikara Mountains so there are 32 Ratikara Mountains. On the Dadhimukha Mountains and on the Ratikara Mountains, there are eternal shrines of the Arhats, just as on the Añjana Mountains. [...]”.
1c) Vijayā (विजया) is the wife of king Jitaśatru, according to chapter 2.2 [ajitanātha-caritra].— Accordingly: “[...] King Jitaśatru had a wife, Śrīmatī Vijayā Devī, who was like a goddess come to earth. She had the appearance of being made of pieces of blooming lotuses from the looks of her hands, feet, eyes, and face. She was the ornament of the earth, and good behavior was her ornament. [...]”.
1d) Vijayā (विजया) is one of the two wifes of king Śiva from Aśvapura and mother of Sudarśana, according to chapter 4.5 [dharmanātha-caritra].—Accordingly:—“Now in the city Aśvapura in this same Bharata, there was a king named Śiva, the sole abode of happiness. He had two wives, Vijayā and Ammakā, extremely dear, like Fame and Fortune embodied. Puruṣavṛṣabha’s soul fell from Sahasrāra and entered Vijayā’s womb, with the birth of a Bala indicated by four dreams. When the time was completed, Lady Vijayā bore a son, brilliant, like a heap of her husband’s glory embodied. Śiva gave him the name Sudarśana, because of his beauty, with a great festival on an auspicious day. [...]”.
1e) Vijayā (विजया) is the name of a vidyā subdued by Rāvaṇa, according to the Jain Ramayana and chapter 7.1 [origin of the rākṣasavaṃśa and vānaravaṃśa].—Accordingly, “[...] Rāvaṇa, knowing the highest good, not considering it worthless, remained motionless like a high mountain, absorbed in preeminent meditation. ‘Well done! Well done!’ was the cry of gods in the sky, and the Yakṣa-servants departed quickly, terrified. One thousand vidyās, the sky being lighted up by them, came to Daśāsya (=Rāvaṇa), saying aloud, ‘We are subject to you.’ [e.g., Vijayā, ...] great vidyās beginning with these were subdued by noble Daśāsya in just a few days because of his former good acts. [...]”.
2a) Vijaya (विजय) refers to another Vidyādhara-city, situated on mount Vaitāḍhya (in the northern row), according to the same chapter.
2b) Vijaya (विजय) is the father of Jaya: one of the Cakrins (Cakravartins), according to chapter 1.6 [ādīśvara-caritra]. Accordingly: “[...] In Bharata there will be twenty-three other Arhats and eleven other Cakrins. [...] The Cakrins will belong to the gotra of Kaśyapa, gold-color, and eight of them will go to mokṣa. [...] In Rājagṛha, Jaya will be the son of Vaprā and Vijaya, twelve bows tall, living for three thousand years, between Nami and Nemi”.
2c) Vijaya (विजय), the son of Subhadrā, is one of the nine white Baladevas, according to chapter 1.6. Accordingly: “[...] There will be nine white Baladevas, their (half-)brothers, sons of co-wives. [...] Vijaya, son of Subhadrā, living for seventy-five lacs of years, will be the second Baladeva”.
2d) Vijaya (विजय) is the name of the Yakṣa (i.e., śāsanadevatā, ‘messenger-deities’) associated with Candraprabha, according to chapter 3.6 [candraprabha-caritra].—Accordingly, “The Yakṣa, Vijaya, originating in that congregation, green, with a haṃsa for a vehicle, holding a cakra in his right hand and a hammer in his left; and the goddess Bhṛkuṭī, with a marāla for a vehicle, yellow, holding a sword and a hammer in her right hands, and a shield and an axe in her left hands, became the Blessed One’s messenger-deities. With them near at hand, Lord Candraprabha, the receptacle of the supernatural powers, wandered over the earth, like the moon the sky”.
2e) Vijaya (विजय) is the name of an ancient king from Vardhamānapura, according to chapter 4.4 [anantanātha-caritra].—Accordingly:—“[...] On the fourteenth day of the black half of Rādha, in Revatī, in the afternoon, observing a two-day fast, the Master adopted mendicancy with a thousand kings. [...] On the next day the fourteenth Arhat broke his fast with rice-pudding in the house of Vijaya in Vardhamānapura. The five divine things, the rain of treasure, et cetera, were made there by the gods, and Vijaya made a jeweled platform over the Lord’s footprints. [...]”.
2f) Vijaya (विजय) refers to one of the sons of king Abhayaghoṣa from Vajrapura, according to chapter 5.4 [śāntinātha-caritra].—Accordingly, as Muni Sāgaracandra narrated to Candratilaka and Sūryatilaka:—“[...] The king (i.e., Abhayaghoṣa), told by the Master (i.e., Tīrthakṛt Ananta), ‘You must not be negligent’, went to his house and spoke to his sons respectively: ‘Son Vijaya, take the kingdom you have inherited. Vaijayanta, do you act as his yuvarāj. I shall become a mendicant. I shall go to the Jina, that I may not come again into this abyss of existence’. [...]”.Source: HereNow4U: Lord Śrī Pārśvanātha
Vijaya (विजय).—Jaya and Vijaya:—Both of them were residents of Śrāvastī and were brothers. Both loved each other. Once they dreamt that they have a very short life. Feeling disenchanted with life, they came to the Lord to accept mendicancy and taking initiation, became Gaṇadharas.Source: Encyclopedia of Jainism: Tattvartha Sutra 4: The celestial beings (deva)
Vijaya (विजय) is one of the five anuttaras: a subclasses of kalpātītas (born beyond heaven), itself a division of empyrean celestial beings (vaimānika) according to the 2nd-century Tattvārthasūtra 4.19. The living beings residing in the vimānas are called the empyrean gods (vaimānika) and represents one of the four classes of Devas.
What is the minimum and maximum life span in Vijaya (and Vaijayanta, Jayanta, Aparājita) Anuttara heavenly abodes? The minimum life span is a little more than thirty two ocean-measured-periods (sāgara) and maximum is thirty three ocean-measured-periods.
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 geographySource: academia.edu: The Chronological History of Ancient Sri Lanka
Vijaya and Sumitta were the sons of Simhabahu. Vijaya and his 700 followers were of evil conduct. King Simhabahu ordered to put them on ship and sent them forth upon the sea. Vijaya first landed at Surpāraka (Modern city of Sopara in northern Maharashtra) but being in danger, he embarked again. He and his 700 followers finally landed in Sri Lanka in the region called Tamraparni.
Seemingly, Vijaya landed on the banks of Tamraparni River in Sri Lanka. He successfully encountered Yakshas and married Kuvanna, a Yakshini. Thus, King Vijaya defeated the Yakshas of Sirishavatthu city and founded his Tamraparni kingdom. He also married the daughter of a Pandyan King of Madura to proclaim himself to be a legitimate Kshatriya ruler. Kuvanna had one son and one daughter from Vijaya. The Yakshas of the city of Lankapura killed Kuvanna and her children. King Vijaya had no successors.
According to all ancient sources of Sri Lanka, King Vijaya was the progenitor of Simhalas of Sri Lanka. King Vijaya inherited the royal symbol of Simha and introduced it in his Tamraparni kingdom of Sri Lanka. Thus, the descendants of King Vijaya came to be known as Simhalas.Source: Shodhganga: Ajanta’s antiquity
Vijaya (r. 201-207 CE) or Vijaya Śātakarṇi is a king from the Sātavāhana dynasty of ancient India. The Sātavāhana lineage (known as Andhra in the Purāṇas) once ruled much of the Deccan region and several of the Ajantā caves at West-Khandesh (West-Khaṇḍeśa, modern Jalgaon) were carved in the 3rd century BCE when the region was ruled by kings (e.g., Śri Vijaya Śātakarṇi) and descendants of the Sātavāhana kings. Vijaya Śātakarṇi was preceded by Śri Yajña Śātakarṇi and succeeded by Chandra Śri Śātakarṇi.Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary
Vijaya.—used in Kannaḍa inscriptions in the sense of ‘going in state, going in a triumpal procession, making a state procession, making a state progress through one's dominions’ (Ep. Ind., Vol. V, p. 223, note 6; Vol. VI, p. 51, note 5). (Ep. Ind., Vol. XXXI, p. 18), Od8iyā, etc.; used in Od8iyā inscriptions in the sense of ‘stay’. (IA 7), cf. vijaya-rājya-saṃvalsara, vijaya-saṃvatsara, vijaya-kaṭaka, vijaya-skandhāvāra, etc. Cf. śrī-vijaya and śrī-vijaya-śiva. Note: vijaya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
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Vijayā.—(IA 26), same as su-di 11 or the eleventh tithi. Note: vijayā 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 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
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
vijaya : (m.) victory; triumph.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Vijaya, (fr. vi+ji) victory; conquering, mastering; triumph over (—°) D. I, 46; A. IV, 272 (idha-loka°); SnA 241 sq. (°sutta, another name for the Kāya-vicchandanika-sutta). Vijayati (& vijinati) (vi+jayati) to conquer, master, triumph over DA. I, 250 (vijeti); fut. vijessati J. IV, 102. ‹-› ger. vijeyya Sn. 524, 1002; and vijetvā J. III, 523.—pp. vijita. Cp. abhi°. (Page 616)
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
vijaya (विजय).—m (S) Victory, triumph, conquest. 2 The name of one of the door-keepers of viṣṇu. His image is usually set up at the door of the temple or near the image of the god.
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vijayā (विजया).—f (S Victorious plant.) A significant name for Hemp. 2 A common term for certain lunar days; viz. the third, eighth, and thirteenth. It is applied also to the tenth of the light half of Ashwin, on which day the image of Durga is cast into the water, the Dasra is held, and certain other rites and observances are celebrated.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
vijaya (विजय).—m Victory. vijayī a Victorious.
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
Vijaya (विजय).—1 Overcoming, vanquishing, defeating.
2) Conquest, victory, triumph; दिग्विजयादारभ्य (digvijayādārabhya) 'conquest of the world'; प्रभवति न तदा परो विजेतुं भवति जितेन्द्रियता यदात्मरक्षा (prabhavati na tadā paro vijetuṃ bhavati jitendriyatā yadātmarakṣā) Ki.1.35; R.12.44; Ku.3.19; अस्याधिज्ये धनुषि विजयम् (asyādhijye dhanuṣi vijayam) Ś.2.16.
3) A chariot of the gods, celestial chariot.
4) Name of Arjuna; Mb. (4.44.14) thus explains the name:-अभिप्रयामि संग्रामे यदहं युद्धदुर्मदान् । नाजित्वा विनिवर्तामि तेन मां विजयं विदुः (abhiprayāmi saṃgrāme yadahaṃ yuddhadurmadān | nājitvā vinivartāmi tena māṃ vijayaṃ viduḥ) ||.
4) An epithet of Yama.
5) Name of the first year of Jupiter's cycle.
6) Name of an attendant of Viṣṇu.
7) Motion, march; L. D. B.
8) Name of a particular मुहूर्त (muhūrta); युक्ते मुहूर्ते विजये (yukte muhūrte vijaye) Rām.1.73.9.
9) The third month.
1) A kind of military array.
11) A kind of measure.
-yam A royal tent.
Derivable forms: vijayaḥ (विजयः).
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1) Name of Durgā; विजित्य पद्मनामानं दैत्यराजं महाबलम् । विजया तेन सा देवी लोके चैवापराजिता (vijitya padmanāmānaṃ daityarājaṃ mahābalam | vijayā tena sā devī loke caivāparājitā) || Devīpurāṇa.
2) Name of one of her female attendants; Mu.1.1.
3) Name of a lore taught by Viśvāmitra to Rāma; विद्या- मथैनं विजयां जयां च (vidyā- mathainaṃ vijayāṃ jayāṃ ca) (adhyāpipat) Bk.2.21.
5) Name of a festival = विजयोत्सवा (vijayotsavā), see below.
6) Yellow myrobalan.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Vijaya (विजय).—(1) name of a minister who made a praṇidhi under the Buddha Suprabha: Mahāvastu i.112.17; (2) name of a youth, who was later reborn as Rādhagupta, q.v.: Divyāvadāna 366.7, 10; (3) name of a future Buddha, predicted as incar- nation of a king of Pañcāla: Avadāna-śataka i.46.4; (4) name of a yakṣa: Mahā-Māyūrī 39.
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Vijayā (विजया).—name of one of the 4 Kumārī, q.v., or Bhaginī: (Ārya-)Mañjuśrīmūlakalpa 528.2; 537.8 etc. [In Lalitavistara 272.10 (prose) Lefm. reads pratasthe (sc. the Bodhisattva, to the Bodhi-tree) vijayayā tayā ca gatyā. But the best mss. read vijayāya, for victory (over Māra, Tibetan), with v.l. vijayāye, also a possible dat. form of an a-stem. There seems no reason to assume a fem. stem vijayā.]Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-yaḥ) 1. Victory, triumph, conquest. 2. A name of Arjuna. 3. A divine car or chariot of the gods. 4. The father of the twenty-first Jina. 5. One of the persons named Sukla Balas by the Jainas. 6. The god of Hades, Yama. f.
(-yā) 1. An epithet of the goddess Durga. 2. One of the female friends or attendants of Durga. 3. One of the wives of Yama. 4. Hemp, (Cannabis sativa,) or the tops of the plant used as a narcotic. 5. Yellow myrobalan, (Terminalia chebula.) 6. Orris root. 7. A peculiar lunar day; the third, eighth, or thirteenth of a fortnight; it is also applied to the tenth day of the light-half of the month Ashwin, (Sept-Oct.) on which the image of Durga, set up during the great festival in honour of her, is cast into the water. E. vi before, ji to conquer, aff. ac .Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Vijaya (विजय).—i. e. vi-ji + a, I. m. 1. Victory, [Pañcatantra] iii. [distich] 11. 2. Overpowering, [Pañcatantra] 168, 25. 3. A name of Arjuna. 4. Name of an auspicious hour, [Rāmāyaṇa] 1, 73, 1. Ii. f. yā 1. Durgā. 2. The name of several plants.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Vijaya (विजय).—[masculine] victory, conquest, booty, a cert. array of troops. [masculine] & [feminine] ā a man’s & woman’s name.Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Vijayā (विजया) as mentioned in Aufrecht’s Catalogus Catalogorum:—Devīmāhātmyaṭīkā by Bhagīratha.
2) Vijaya (विजय):—med. Quoted by Narasiṃha in his
—[commentary] on the Rugviniścaya, Catal. Io. p. 935.
1) Vijaya (विजय):—[=vi-jaya] [from vi-ji] m. contest for victory, victory, conquest, triumph, superiority, [Ṛg-veda] etc. etc. ([figuratively] applied to ‘the sword’ and to ‘punishment’ [Mahābhārata xii, 6204; 4428])
2) [v.s. ...] the prize of victory, booty, [Kātyāyana-śrauta-sūtra]
3) [v.s. ...] Name of a [particular] hour of the day ([especially] the 17th, and the hour of Kṛṣṇa’s birth [according to] to some the 11th Muhūrta), [Mahābhārata; Harivaṃśa] etc.
4) [v.s. ...] the third month, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) [v.s. ...] the 27th (or first) year of Jupiter’s cycle, [Varāha-mihira’s Bṛhat-saṃhitā]
6) [v.s. ...] a kind of military array, [Kāmandakīya-nītisāra]
7) [v.s. ...] a province, district, [Hemacandra’s Pariśiṣṭaparvan]
8) [v.s. ...] (in music) a kind of flute, [Saṃgīta-sārasaṃgraha]
9) [v.s. ...] a kind of measure, [ib.]
10) [v.s. ...] a kind of composition, [ib.]
11) [v.s. ...] a divine car, chariot of the gods (?), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] Name of Yama, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
13) [v.s. ...] of a son of Jayanta (son of Indra), [Harivaṃśa]
14) [v.s. ...] of a son of Vasu-deva, [ib.]
15) [v.s. ...] of a son of Kṛṣṇa, [Bhāgavata-purāṇa]
16) [v.s. ...] of an attendant of Viṣṇu, [ib.]
17) [v.s. ...] of an attendant of Padmapāṇi, [Horace H. Wilson]
18) [v.s. ...] of a son of Sva-rocis, [Mārkaṇḍeya-purāṇa]
19) [v.s. ...] of a Muni, [Harivaṃśa]
20) [v.s. ...] of a prince, [Mahābhārata]
21) [v.s. ...] of a son of Dhṛtarāṣṭra (?), [ib.]
22) [v.s. ...] of a warrior on the side of the Pāṇḍavas, [ib.]
23) [v.s. ...] of one of the eight councillors of Daśaratha, [Rāmāyaṇa]
24) [v.s. ...] of Arjuna, [Mahābhārata; Bhāgavata-purāṇa]
25) [v.s. ...] of a son of Jaya, [Harivaṃśa; Purāṇa]
26) [v.s. ...] of a son of Cañcu or Cuñcu, [ib.]
27) [v.s. ...] of a son of Saṃjaya, [Viṣṇu-purāṇa]
28) [v.s. ...] of a son of Su-deva, [Bhāgavata-purāṇa]
29) [v.s. ...] of a son of Purūravas, [ib.]
30) [v.s. ...] of a son (or grandson) of Bṛhan-manas, [Harivaṃśa; Purāṇa]
31) [v.s. ...] of a son of Yajña-śrī, [Purāṇa]
32) [v.s. ...] of the founder of Buddhist civilisation in Ceylon, [Monier-Williams’ Sanskrit-English Dictionary]
33) [v.s. ...] (with Jainas) Name of one of the 9 white Balas and of one of the 5 Anuttaras
34) [v.s. ...] of the 20th Arhat of the future and of the father of the 21st Arhat of the present Avasarpiṇī
35) [v.s. ...] of the attendant of the 8th Arhat of the same
36) [v.s. ...] of a son of Kalki, [Kalki-purāṇa]
37) [v.s. ...] of a son of Kalpa, [Kālikā-purāṇa]
38) [v.s. ...] of a hare, [Kathāsaritsāgara]
39) [v.s. ...] of the lance of Rudra (personified), [Mahābhārata]
40) [v.s. ...] ([plural]) of a people, [Mahābhārata]
41) Vijayā (विजया):—[=vi-jayā] [from vi-jaya > vi-ji] f. Name of various plants (accord to, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] Terminalia Chebula; Sesbania Aegyptiaca; Vitex Negundo; Rubia Munjista; Premna Spinosa; a kind of hemp; a kind of śamī; = vacā), [Varāha-mihira’s Bṛhat-saṃhitā; Suśruta] etc.
42) [v.s. ...] of a [particular] Tithi or lunar day (the 12th day in the light half of Śrāvaṇa id est. Kṛṣṇa’s birthday, the 10th in that of Āśvina, being a festival in honour of Durgā, and the 7th in that of Bhādrapada, if it falls on a Sunday; also the 7th night in the Karma-māsa), [Varāha-mihira’s Bṛhat-saṃhitā; Bhāgavata-purāṇa] etc.
43) [v.s. ...] of a [particular] magical formula, [Bhaṭṭi-kāvya]
44) [v.s. ...] Name of Durgā, [Mahābhārata; Harivaṃśa]
45) [v.s. ...] of a female friend of Durgā, [Mudrārākṣasa]
46) [v.s. ...] of the wife of Yama, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
47) [v.s. ...] of another goddess, [Catalogue(s)]
48) [v.s. ...] of a Yoginī, [Hemādri’s Caturvarga-cintāmaṇi]
49) [v.s. ...] of a Surāṅganā, [Siṃhāsana-dvātriṃśikā or vikramāditya-caritra, jaina recension]
50) [v.s. ...] of the mother of the 2nd Arhat of the present Avasarpiṇī, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
51) [v.s. ...] of a daughter of Dakṣa, [Rāmāyaṇa]
52) [v.s. ...] of the mother of various Su-hotras, [Mahābhārata]
53) [v.s. ...] of Kṛṣṇa’s garland, [Mahābhārata]
54) [v.s. ...] of a Kumārī (id est. small flag-staff) on Indra’s banner, [Varāha-mihira’s Bṛhat-saṃhitā]
55) [v.s. ...] of a [particular] spear, [Rāmāyaṇa]
56) Vijaya (विजय):—[=vi-jaya] [from vi-ji] n. the poisonous root of the plant Vijayā, [Suśruta]
57) [v.s. ...] a royal tent, [Vāstuvidyā]
58) [v.s. ...] a kind of pavilion, [ib.]
59) [v.s. ...] Name of a sacred district in Kaśmīra, [Kathāsaritsāgara] (cf. -kṣetra)
60) [v.s. ...] mfn. leading to victory, proclaiming victory, [Mahābhārata]
61) [v.s. ...] victorious, triumphant, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Vijaya (विजय):—[vi-jaya] (yaḥ) 1. m. Victory; car of the gods; Arjuna, Yama. f. Durgā; a lunar festival day when her image is cast into the water; hemp, used as a narcotic poison.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.
Hindi dictionarySource: DDSA: A practical Hindi-English dictionary
1) Vijaya (विजय) [Also spelled vijay]:—(nf) victory, conquest, triumph; ~[kara] victorious, triumphant, conquering; -[duṃdubhi] triumphal drum-beating; —[devī] the goddess of victory; -[dhvaja/patākā] the banner of victory, triumphal flag; -[yātrā] victorious/triumphal tour, conquering expedition; -[lakṣmī/śrī] the goddess of victory; ~[śīla] ever victorious/triumphant, conquering; -[siddhi] accomplishment of victory, conquest.
2) Vijayā (विजया):—(nf) see [bhāṃga; ~daśamī] see [daśaharā].
Prakrit-English dictionarySource: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary
1) Vijaya (विजय) in the Prakrit language is related to the Sanskrit word: Viji.
2) Vijaya (विजय) also relates to the Sanskrit word: Vijaya.
3) Vijaya (विजय) also relates to the Sanskrit word: Vijaya.
4) Vijaya (विजय) also relates to the Sanskrit word: Vijaya.
5) Vijayā (विजया) also relates to the Sanskrit word: Vijayā.
6) Vijayā (विजया) also relates to the Sanskrit word: Vijayā.
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
Vijaya (ವಿಜಯ):—[noun] a kind of medicinal plant.
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1) [noun] final and complete supremacy or superiority in a battle or war; victory; conquest.
2) [noun] a man who won a victory; victor; a conqueror; a winner.
3) [noun] Arjuna, the hero of Mahābhārata, a great epic of India.
4) [noun] name of a diety who guards the door of Vaikuṇṭha, the abode of Viṣṇu.
5) [noun] name of the tewnty seventh year in the Hindu cycle of sixty years.
6) [noun] one of the twenty eight Śaivāgamas.
7) [noun] one of the eight Vaikhānasa āgamas, dealing with way of life a man in the third stage of his life (leading an anchorite life).
8) [noun] a valorous, valiant soldier.
9) [noun] a war; battle.
10) [noun] (jain.) name of one of the five heavens.
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 (+139): Vijaya phalgunakrishna, Vijaya suri, Vijaya Sutta, Vijaya Theri, Vijaya-candra, Vijaya-kataka, Vijaya-lekha, Vijaya-shasana, Vijaya-shiva, Vijaya-stambha, Vijaya-vaijayika, Vijaya-vandapana, Vijaya-vikshepa, Vijayabahu, Vijayabahu Parivena Vihara, Vijayabhadra, Vijayabhaga, Vijayabhairava, Vijayabhattarika, Vijayabheri.
Ends with (+132): Acaryavijaya, Advaitavidyavijaya, Anantavijaya, Anujayatirthavijaya, Anumadhvavijaya, Anuttarasangamavijaya, Ashavijaya, Bahaduravijaya, Banasuravijaya, Banavijaya, Bhaktivijaya, Bhojarajavijaya, Bhuvarahavijaya, Brahmavidyavijaya, Cudacandravijaya, Danavijaya, Dasharathavijaya, Dashavidhamahavijaya, Deshikavijaya, Devacaryadigvijaya.
Full-text (+728): Vijayasaptami, Digvijaya, Anantavijaya, Vijayasiddhi, Vijayadashami, Vaijayi, Vijayadundubhita, Vijayapurakatha, Vijayabhaga, Vijayadashaminirnaya, Vijayarahasya, Vijayadvadashivrata, Vijayakshetrabhattagrahara, Vijayakunjara, Vijayavati, Vijayasena, Vijayabahu, Vijayotsava, Ushnishavijaya, Vijayakshetra.
Search found 91 books and stories containing Vijaya, Vijayā, Vi-jaya, Vi-jayā; (plurals include: Vijayas, Vijayās, jayas, jayās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Trishashti Shalaka Purusha Caritra (by Helen M. Johnson)
Part 1: King Jitaśatru and Queen Vijayā < [Chapter II - Birth of Ajita and Sagara]
Part 3: Rejoicing at the Arhat’s conception < [Chapter II - Birth of Ajita and Sagara]
Part 10: The future Baladevas < [Chapter VI]
Preceptors of Advaita (by T. M. P. Mahadevan)
Bhagavati-sutra (Viyaha-pannatti) (by K. C. Lalwani)
Part 3 - On patriarchs < [Chapter 5]
Part 4 - Famity of Jyotiṣendra and others < [Chapter 5]
Part 2 - Family of Valīndra < [Chapter 5]
The Shiva Purana (by J. L. Shastri)
Chapter 28 - Satī’s Journey < [Section 2.2 - Rudra-saṃhitā (2): Satī-khaṇḍa]
Chapter 26 - Pārvatī-Jaṭila dialogue < [Section 2.3 - Rudra-saṃhitā (3): Pārvatī-khaṇḍa]
Chapter 13 - The birth of Gaṇeśa < [Section 2.4 - Rudra-saṃhitā (4): Kumāra-khaṇḍa]
The Padma Purana (by N.A. Deshpande)
Chapter 44 - Vijyā Ekādaśī < [Section 6 - Uttara-Khaṇḍa (Concluding Section)]
Chapter 87 - A Hundred Names of Viṣṇu < [Section 2 - Bhūmi-khaṇḍa (section on the earth)]
Chapter 110 - The Story of Jaya and Vijaya < [Section 6 - Uttara-Khaṇḍa (Concluding Section)]
The Skanda Purana (by G. V. Tagare)
Chapter 38 - Kusumeśvara (kusuma-īśvara-liṅga) < [Section 2 - Caturaśīti-liṅga-māhātmya]
Chapter 62 - The Practice of Mahāvidyā < [Section 2 - Kaumārikā-khaṇḍa]
Chapter 35 - Pārvatī as Śabarī Brings Back Śiva: Śiva’s Coronation < [Section 1 - Kedāra-khaṇḍa]