Vikalpa: 37 definitions
Introduction:
Vikalpa means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Vikalp.
In Hinduism
Arthashastra (politics and welfare)
Vikalpa (विकल्प) refers to “alternative” and is the name of a yukti, or ‘technical division’, according to which the contents of the Arthaśāstra by Cāṇakya are grouped. Cāṇakya (4th-century BCE), aka Kauṭilya, was the chief minister of Chandragupta Maurya, the founder of the famous Maurya Empire.
Arthashastra (अर्थशास्त्र, arthaśāstra) literature concerns itself with the teachings (shastra) of economic prosperity (artha) statecraft, politics and military tactics. The term arthashastra refers to both the name of these scientific teachings, as well as the name of a Sanskrit work included in such literature. This book was written (3rd century BCE) by by Kautilya, who flourished in the 4th century BCE.
Vyakarana (Sanskrit grammar)
Vikalpa (विकल्प).—Choice or option re: the application of a rule as stated by the word वा, विभाषा, अन्यतरस्याम् (vā, vibhāṣā, anyatarasyām) or the like; cf.नेति प्रतिषेधो वेति विकल्पः तयोः प्रतिषेधविकल्पयोः (neti pratiṣedho veti vikalpaḥ tayoḥ pratiṣedhavikalpayoḥ) 'विभाषा (vibhāṣā)' इति संज्ञा भवति विभाषाप्रकरणे प्रतिपधेविकल्पौ उपतिष्टेते । तत्र प्रतिपेधेन समीकृते विषये प्रश्चद्विकल्पः प्रवर्तते (iti saṃjñā bhavati vibhāṣāprakaraṇe pratipadhevikalpau upatiṣṭete | tatra pratipedhena samīkṛte viṣaye praścadvikalpaḥ pravartate) Kas. on P, I. 1 44.
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.
Purana and Itihasa (epic history)
Vikalpa (विकल्प).—An ancient country of India famous in the Purāṇas. (Mahābhārata, Bhīṣma Parva, Chapter 9, Stanza 59).
Vikalpa (विकल्प) is a name mentioned in the Mahābhārata (cf. VI.10.57) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Vikalpa) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
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.
Kavyashastra (science of poetry)
Vikalpa (विकल्प) refers to one of the 93 alaṃkāras (“figures of speech”) mentioned by Cirañjīva Bhaṭṭācārya (fl. 17th century) in his Kāvyavilāsa and is listed as one of the 89 arthālaṃkāras (figure of speech determined by the sense, as opposed to sound).
Cirañjīva defines vikalpa-alaṃkāra as follows—“vākārādairvikalpaścedalaṅkāraḥ sa eva hi”.—“When alternative is mean by the use of the word vā etc. the figure of speech vikalpa takes place”.
Example of the vikalpa-alaṃkāra:—
abandho bandho vā bhavatu bhavakārāgṛhamanu stutirvā nindā vā prasaratu satāṃ saṃsadi sadā |
sarojālīśaṅkākṣaṇamiladalivrātamalināḥ kaṭākṣāste sākṣātkhathamapi na yāsyanti hṛdayāt ||“Let the prison in the form of this world be fruitful or fuetile in future. Let praise or censure always be spread out in the assembly of virtuous people; but your direct sidelong glances which are dark as multitude of bees and which are opened for a while due to fear from the friend of lotuses (bees) will never subside from my heart”.
Notes: In this verse the prison in the form of world has been described to be fruitful or futile alternatively with the use of the word vā in the first line. This word vā has again been used to mention praise or censure alternatively, so it is an example of vikalpa.
Vikalpa (विकल्प, “alternative”) refers to one of the various Alaṅkāras (‘figures of speech’) classified as Artha (‘sense’), as employed in the Bhīṣmacarita (Bhishma Charitra) which is a mahākāvya (‘epic poem’) written by Hari Narayan Dikshit.—The poet has made the use of ‘vikalpa-alaṅkāra’ in his poem. In X.6 of the Bhīṣmacarita the poet has deliberately described the agony of King Śāntanu as a result of sacrificing the life of Bhīṣma for the happiness of his father. Śāntanu finds it difficult to accept.
Kavyashastra (काव्यशास्त्र, kāvyaśāstra) refers to the ancient Indian tradition of poetry (kavya). Canonical literature (shastra) of the includes encyclopedic manuals dealing with prosody, rhetoric and various other guidelines serving to teach the poet how to compose literature.
Ayurveda (science of life)
Vikalpa (विकल्प):—Proportional variation their are many kinds of preprations.
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)
Vikalpa (विकल्प) refers to “n. of a prāsāda class § 4.5.”.—(For paragraphs cf. Les enseignements architecturaux de l'Ajitāgama et du Rauravāgama by Bruno Dagens)
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Shaktism (Shakta philosophy)
1) Vikalpa (विकल्प) refers to “thought” (viz., all thought born of Māyā), according to the second recension of the Yogakhaṇḍa of the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, as the Goddess said to Bhairava: “By virtue of (your intense) desire to achieve (this) in (our) friendship, I have given (you) the accomplishment of the Command. O lord of the gods, your (Command now) shines radiantly; (this is) the truth. (It is indeed) the truth, it is not otherwise. Endowed with the triply pure Command, abandon (all) thought born of Māyā [i.e., vikalpa]. O Kujīśa, I have made you into the Lord of Yoga, one who has attained the Command”.
2) Vikalpa (विकल्प) (Cf. Saṃvit) refers to “perception-cum-cogitation”, according to the Tantrāloka.—[...] There are two aspects of consciousness (saṃvit). One is temporal and the other is not. The latter is the sphere of pure manifestation (prakāśamātra) and consciousness (saṃvinmātra). The former is the sphere of the activity of its reflective awareness. This activity is divided up into moments of perception-cum-cogitation (vikalpa) by the power of time that belongs to non-temporal pure consciousness.
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)
Vikalpa (विकल्प) (Cf. Vyavasthā) refers to “options” (that result from conflicting injunctions).—[...] This principle of interpretation is commonly used in commentarial literature on dharmaśāstra in contexts where commentators have to deal with ‘options’ (vikalpa) that result from conflicting injunctions. The principle states that the alternatives provided by an option are not open to everyone but instead restricted to definite groups of people. In this way, there is no conflict between injunctions, each injunction being only intended for a specific group of people. Originally, however, the vikalpa theory along with its vyavasthā corollary goes back to Mīmāṃsā exegesis. Kumārila, for instance, relies on vyavasthā (or vyavasthitavikalpa in his terminology) in contexts where smṛti and Vedic injunctions contradict each other. The solution to this ‘option’ is to accept that different injunctions concern different kinds of people: while Vedic injunctions are meant for Brahmins, the injunctions found in smṛti texts are meant for members of other classes.
Vikalpa (विकल्प) refers to a “mental attitude”, according to the 13th-century Matsyendrasaṃhitā: a Kubjikā-Tripurā oriented Tantric Yoga text of the Ṣaḍanvayaśāmbhava tradition from South India.—Accordingly, “[Devī spoke]:—O God, what kind of a woman is a Yoginī? Who is Māyā and who is Pāśavī? Tell me, O Bhairava, the pros and cons of having sex with them. [Bhairava spoke]:—[...] [Pāśavī:] her mental attitude is dishonest (vikalpa-kuṭilā), she is wicked, hostile to Kaula Practice. She tends to abuse Śiva, O Goddess, and to obstruct his worship. This [type], the Pāśavī, has been [now] taught by me. O Suvratā, hear the one that is called Māyā”.
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.
Shaiva philosophy
Vikalpa (विकल्प) refers to “conceptual (cognition)”, according to Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.6.—Accordingly, “Even an ordinary human practice that is based on an inference [—such as trying to reach a fire the presence of which is merely inferred from the perception of smoke—can only occur] thanks to a fire that is necessarily being manifest [at the very time of this endeavour]; even in a conceptual cognition (vikalpa-pratyaya), fire is determined [as being] external [to consciousness only insofar as] it is manifested. [...]”
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Ganitashastra (Mathematics and Algebra)
Vikalpa (विकल्प) refers to “permutations and combinations” and represents one of the various subjects treated in the Hindu gaṇita (“science of calculation”).—The term gaṇita is a very ancient one and occurs copiously in Vedic literature. The Vedāṅga-jyotiṣa (c. 1200 B.C.) gives it the highest place of honour among the sciences which form the Vedāṅga: “As the crests on the heads of peacocks, as the gems on the hoods of snakes, so is gaṇita at the top of the sciences known as the Vedāṅga”. The subjects treated in the Hindu gaṇita of the early renaissance period consisted of [e.g., vikalpa (“permutations and combinations”)] [...].
Ganita (गणित) or Ganitashastra refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.
Yoga (school of philosophy)
Vikalpa (विकल्प) refers to “discursive thought” (of the mind), according to the Yogatārāvalī: a short Yoga text of twenty-nine verses presenting Haṭhayoga as the means to Rājayoga (i.e., Samādhi).—Accordingly, while describing the no-mind state: “Instil [that] no-mind state in me, because of which the eyes become free of opening and closing; the breath, devoid of exhalation and inhalation and the mind, free of intentional and discursive thought (vikalpa)”.
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).
Vedanta (school of philosophy)
Vikalpa (विकल्प) refers to “negation” (i.e., disturbing one’s mind by negating things), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] Being pure consciousness, do not disturb your mind with thoughts of for and against (saṅkalpa-vikalpa) [mā saṃkalpavikalpābhyāṃ cittaṃ kṣobhaya cinmaya]. Be at peace and remain happily in yourself, the essence of joy. Give up the practice of concentration completely and hold nothing in your mind. You are free in your very nature, so what will you achieve by working your brain? [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Vikalpa (विकल्प) refers to “discriminating thought” which do not arises at a śmaśāna (‘cemetery’), according to the Netravibhaṅga, a commentary on the Hevajratantra by Dharmakīrti.—Accordingly, “It is called a ‘seat’ (pīṭha) because one always stays there and performs the practice, also because the yogis stay there. Because it is near to that place, it is called ‘nearby seat’ (upapīṭha). It is called ‘field’ (kṣetra), because it produces good qualities, also because the mother-goddesses stay there. Because it is near to there, it is called ‘near-by field’ (upakṣetra). Because one desires and yearns, it is called Chando. Because it is near there, it is called ‘near-by Chando’. It is called ‘meeting place’ (melāpaka) because it is the site of a place, [for example] Magadha and Aṅgamagadha. It is called ‘near-by meeting place’ because it is near there. It is called ‘cemetery’ (śmaśāna) because no discriminating thought (vikalpa) arises and because there are many corpses. It is called ‘near-by cemetery’ [i.e., upaśmaśāna][?], because it is near to there”.
Vikalpa (विकल्प) (Sanskrit; in Tibetan: rnam rtog) — (lit. “Conceptual thought”) — (=concept) The constructive mental activity that dominates the inner life of sentient beings and obstructs them from seeing things as they really are. Like elaboration, it involves a process of superimposition on reality that must be eliminated before enlightenment can be attained
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)
Vikalpa (विकल्प) refers to “concepts”, according to Mahāprajñāpāramitāśāstra (chapter 31).—Accordingly, “[...] By means of the wind (vāta) of deceptive concepts (mṛṣā-vikalpa) and wrong thoughts, the father and mother (mātāpitṛ) blow upon the fire (agni) of sexual desire (rāga); blood (rudhira), marrow (majjan) and fat (vasā) escape, get hot and are changed into sperm. The seed-consciousness (vijñānabīja) conditioned by previous actions (pūrvakarman) settles in the blood (śoṇita) and whitish sperm (śukra). That is what is called the seed of the body (kāyabīja). [...]”.
Vikalpa (विकल्प) refers to “imaginings”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, as Bodhisattva Gaganagañja explains to Bodhisattva Ratnaśrī what kind of concentration should be purified: “[...] (59) [when the Bodhisattvas attain] the concentration called ‘Absence of distinguishing marks’, all through thought-constructions, imaginings and fictions (sarva-kalpa-vikalpa-parikalpa) will be eliminated; (60) [when the Bodhisattvas attain] the concentration called ‘Absence of wishful thinking’, all vows will be fulfilled; (61) [when the Bodhisattvas attain] the concentration called ‘Absence of moving’, all wavering thoughts will be overcome; [...]”.
Vikalpa (विकल्प) refers to “notions” (i.e., “conceptual constructions” concerning remedy, reality and fruit), according to the Kudṛṣṭinirghātana (“the destruction of wrong views”), one of the 26 texts revolving around the theme of amanasikāra (“non-conceptual realization”) ascribed to Maitrīpa (c. 986–1063)—an influential late Indian Buddhist master who helped bring Mahāsiddha-style Mahāmudrā teachings into a monastic Mahāyāna scholastic setting.—Accordinly, “Here, there are two types of sentient beings: those who are [still] learning and those who no longer [need to] learn. [...] For those who no longer [need to] learn, who have abandoned [all] notions (vikalpa) about remedy, reality and fruit, initial activity unfolds through the power of the impetus of [former] prayers, as in the case of Śākyamuni. It is uninterrupted and has the defining characteristic of fulfilling the needs of sentient beings by the effortless practice [resulting in a state called] ‘indivisible union’. [...]”.
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.
Buddhist philosophy
Vikalpa (विकल्प) refers to “(the ten aspects of distracting) false imagination”.—There are the ten aspects of distracting false imagination (daśa-vikṣepa-vikalpa), according to Khewang Yeshe Gyatso, Exegetical Memorandum chapter 5 (Cf. Mahāyānasūtrālaṃkārakārikā, chapter 11).
These ten comprise:
- imaginations of non-existence (abhāva-vikalpa),
- imaginations of existence (bhāva-vikalpa),
- imaginations of exaggeration or reification (adhyāropa-vikalpa),
- imaginations of underestimation or repudiation (apavāda-vikalpa),
- imaginations of singularity (ekatva-vikalpa),
- imaginations of multiplicity (nānātva-vikalpa),
- imaginations of inherent existence (svabhāva-vikalpa),
- imaginations of attribution or qualification (viśeṣa-vikalpa),
- imaginations of meanings that accord with names [i.e., naïve realism] (yathānāmārthābhiniveśa-vikalpa),
- imaginations of names that accord with meanings [i.e., naïve substantialism] (yathārthanāmābhiniveśa-vikalpa),
These (daśa-vikṣepa-vikalpa) are enumerated as aspects of false imagination which may be imputed in all sorts of contexts, and it is on this basis that the process of reification actually comes to partake of the imaginary nature.
More generally, it is explained that there are:
- fundamental imaginations—the substratum consciousness (mūla-vikalpa),
- symbolic imaginations that apprehend objects (nimitta-vikalpa),
- imaginations that mirror the six modes of [engaged] consciousness (nimittābhāsa-vikalpa),
- changeable and symbolic imaginations (nimittapariṇāma-vikalpa),
- changeable imaginations that mirror the variations of the six modes of [engaged] consciousness (nimittābhāsapariṇāma-vikalpa),
- imaginations disclosed by other intellectual efforts consequent on having studied Buddhist and non-Buddhist teachings (parānvaya-vikalpa),
- inappropriate imaginations (ayoniśo-vikalpa),
- appropriate imaginations (yoniśo-vikalpa),
- imaginations that manifestly cling to negative views (abhiniveśa-vikalpa),
- distracting imaginations (vikṣepa-vikalpa).
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General definition (in Buddhism)
Vikalpa (विकल्प) refers to the “three kinds of discrimination” as defined in the Dharma-saṃgraha (section 135):
- anusmaraṇa-vikalpa (discrimination through recollection),
- saṃtīrana-vikalpa (discrimination through investigation),
- sahaja-vikalpa (innate discrimination).
The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., vikalpa). The work is attributed to Nagarjuna who lived around the 2nd century A.D.
In Jainism
General definition (in Jainism)
1) Vikalpa (विकल्प) refers to “combining” (i.e., the combination of substance, place, right time, life and intention), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Sentient beings, inflamed by very intense pleasure [and] unsteady from affliction by wrong faith, wander about in a five-fold life that is difficult to be traversed. It has been stated at length that the cycle of rebirth which is full of suffering is five-fold on account of combining (vikalpa—vikalpataḥ) substance, place, right time, life and intention”.
2) Vikalpa (विकल्प) refers to the “(two) varieties” (of wearing away karma), according to the Jñānārṇava.—Accordingly, “On account of the difference between what is intentional and unintentional, wearing away karma has two varieties (vikalpadvaya) which are the cause for cutting off the many chains produced by actions. Just as fruits of a tree ripen of their own accord and from [different] means so in this world [the ripening] of karmas is to be understood as [being] of its own accord in the form of [different] means”.
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
Marathi-English dictionary
vikalpa (विकल्प).—m (S) Opposition or difference of opinion respecting. 2 An opposite or a different opinion. 3 An alternative, a sphere or a subject of option. 4 Suspicion, surmise, evil apprehension concerning: also an evil, bad, or wrong surmise or thought. 5 Dubiety, doubt, indecision, doubleness of opinion or of intention regarding. Ex. aisē divasa lōṭatāṃ phāra || avalīsa vi0 pātalā thōra ||. 6 A thought, fancy, notion about. Generally pl. 7 In grammar. Admission of more than one form or rule. vi0 ghālaṇēṃ To cast doubt upon; or to inject doubtfulness. Ex. āmucēṃ tēthēṃ rata hōtēṃ citta || tyānta vi0 ghātalā tuṃvā ||.
vikalpa (विकल्प).—m A different opinion. An alter- native. Suspicion. A fancy. vikalpa pālaṇēṃ To cast doubt upon.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Vikalpa (विकल्प).—1 Doubt, uncertainty, indecision, hesitation; तत् सिषेवे नियोगेन स विकल्पपराङ्मुखः (tat siṣeve niyogena sa vikalpaparāṅmukhaḥ) R.17.49.
2) Suspicion; Mu.1.
3) Contrivance, art; मायाविकल्परचितैः (māyāvikalparacitaiḥ) R.13.75.
4) Option, alternative (in gram.); तुल्यार्थयोर्हि तुल्यविषययो- र्विकल्पो भवति न नानार्थयोः (tulyārthayorhi tulyaviṣayayo- rvikalpo bhavati na nānārthayoḥ) ŚB. on MS.1.6.33.
5) Sort, variety; दण्डविकल्पः (daṇḍavikalpaḥ) Manusmṛti 9.228; भूषणानां विकल्पम् (bhūṣaṇānāṃ vikalpam) Meghadūta 76.
6) An error, a mistake, ignorance.
7) Distinction; एवं सुरासुरगणाः समदेशकालहेत्वर्थकर्ममतयोऽपि फलेऽविकल्पाः (evaṃ surāsuragaṇāḥ samadeśakālahetvarthakarmamatayo'pi phale'vikalpāḥ) Bhāgavata 8.9.28.
8) A division of Kalpa; यावान् कल्पो विकल्पो वा यथा कालोऽनुमीयते (yāvān kalpo vikalpo vā yathā kālo'numīyate) Bhāgavata 2.8.12.
9) A god; वैकारिको विकल्पानाम् (vaikāriko vikalpānām) Bhāgavata 1.85.11.
1) Origin (utpatti); आत्मा केवल आत्मस्थो विकल्पापायलक्षणः (ātmā kevala ātmastho vikalpāpāyalakṣaṇaḥ) Bhāgavata 11.25.27.
11) Admission, statement.
12) Fancy, imagination.
13) Mental occupation.
Derivable forms: vikalpaḥ (विकल्पः).
Vikalpa (विकल्प).—m. (1) (Sanskrit id., [Boehtlingk and Roth] s.v. 1 g, at least in very similar meaning, but in [Buddhist Hybrid Sanskrit] more technical; whether Pali vikappa occurs in this sense is not clear; compare vikalpayati 1), (vain) imagining, especially false discrimination between true and false, real and unreal; seems substantially identical with kalpa 3 and parikalpa 1: compounded or associated with one or both of them, qq.v., Lalitavistara 34.11; Śikṣāsamuccaya 272.7; Kāśyapa Parivarta 94.3; Lalitavistara 250.16; 420.11; 422.20; Gaṇḍavyūha 350.5—6; eṣo asaṅgaprājñaḥ kalpair vikalpamukto Lalitavistara 223.21 (kalpair here = long periods of time; in next line kalpair is Lefm.'s insertion, mss. defective); in Dharmasaṃgraha 135 three vikalpāḥ, viz. anusmaraṇa-vi°, saṃtiraṇa-vi° (read saṃtīraṇa-, q.v., with v.l.), sahaja-vi° (compare Abhidharmakośa LaV-P. i.60); eight vi° Bodhisattvabhūmi 50.23, listed 25—27, svabhāva-vi°, viśeṣa-, piṇḍagrāha-, aham iti vi°, mameti vi°, priya-, apriya-, tadubhayaviparītaś ca vikalpaḥ (all expl. in the sequel); Laṅkāvatāra-sūtra 227.18—19 also says, vikalpo 'ṣṭadhā bhidyate, but I find no evidence as to what the eight kinds are (are they connected with the eight vijñāna, mentioned in 227.10?); vikalpa is a common and important word in Laṅkāvatāra-sūtra, one of the five dharma (2, q.v. 3); kleśendhana- vikalpa-kṣayakaraṃ Laṅkāvatāra-sūtra 12.3—4, (Buddha) who destroys (false) discrimination, the fuel of the depravities (wrongly Suzuki); Suzuki's translation(s) seems also wrong in Laṅkāvatāra-sūtra 9.7 ff. (verses) anyatra hi vikalpo 'yaṃ buddhadharmākṛtisthitiḥ, ye paśyanti yathādṛṣṭaṃ na te paśyanti nāyakaṃ, apra- vṛttivikalpaś ca yadā buddhaṃ na paśyati, apravṛttibhave buddhaḥ saṃbuddho yadi paśyati, on the contrary (anya- tra) this is a false discrimination, viz. abiding in (resting upon) the external form of the Buddha and Doctrine. Those who see him as seen (with worldly sight), they do not (truly) see the Buddha. And when, having no productive-(false-)- discrimination, one does not see the Buddha (as an earthly figure), in non-originative condition, he is a Buddha, a Perfectly Enlightened One, if he sees (thus; the Wei rendering cited in Suzuki's note seems to me to support this); (2) (to vikalpayati 2; the noun not recorded in Pali) gift, provision (for a monk or saint or Buddha), especially of garments: vayaṃ bhagavato divyāṃ vikalpāṃ duṣyāṇi (so mss.) dāsyāmaḥ. bhagavāṃ teṣāṃ devatānāṃ vikalpaṃ (Senart em. °pa; mss. kalpaṃ) duṣyapradānāni nādhivāsa- yati Mahāvastu iii.312.10—11, (let not the Lord accept a garment of linen rags;) we will give the Lord supernatural gifts, fine cloth garments. The Lord did not accept the present of those [Page480-b+ 71] gods, the gifts of fine garments; vikalpa-hetoḥ Bodhisattvabhūmi 128.16, as a gift (see the preceding passage s.v. vikalpayati 2).
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Vikalpā (विकल्पा).—(1): paraspara-vikalpayā Laṅkāvatāra-sūtra 287.7 (verse); perhaps m.c. for °pena, which would not fit metrical(ly) here.
Vikalpā can also be spelled as Vikalpa (विकल्प).
Vikalpa (विकल्प).—m.
(-lpaḥ) 1. Error, ignorance, mistake. 2. Alternative, option. 3. Doubt, indecision. 4. (In rhetoric,) Antithesis of opposites. 5. (In grammar, &c.,) Admission of more than one form or rule. 6. Device. E. vi distinction, and kalpa making, &c.
Vikalpa (विकल्प).—i. e. vi-kḷp + a, m. 1. Option, [Daśakumāracarita] in.
Vikalpa (विकल्प).—[masculine] alternative, choice between two or more; difference, variety; supposition, (false) conception; uncertainty, doubt.
1) Vikalpa (विकल्प):—[=vi-kalpa] [from vi] 1. vi-kalpa m. (for 2. See under vi-√kḷp) an intermediate Kalpa, the interval between two Kalpas. (q.v.), [Bhāgavata-purāṇa]
2) [=vi-kalpa] a etc. See under vi-√kḷp.
3) [=vi-kalpa] [from vi-kḷp] 2. vi-kalpa m. (for 1. See p. 950, col. 1) alternation, alternative, option, [???; Manu-smṛti; Varāha-mihira’s Bṛhat-saṃhitā] etc. (pena ind. ‘optionally’)
4) [v.s. ...] variation, combination, variety, diversity, manifoldness, [Kātyāyana-śrauta-sūtra; Mahābhārata] etc.
5) [v.s. ...] contrivance, art, [Raghuvaṃśa]
6) [v.s. ...] difference of perception, distinction, [Nyāyasūtra; Bhāgavata-purāṇa]
7) [v.s. ...] indecision, irresolution, doubt, hesitation, [Mahābhārata; Kāvya literature] etc.
8) [v.s. ...] admission, statement, [Bhāgavata-purāṇa]
9) [v.s. ...] false notion, fancy, imagination, [Yoga-sūtra; Gīta-govinda]
10) [v.s. ...] calculation, [Varāha-mihira’s Bṛhat-saṃhitā]
11) [v.s. ...] mental occupation, thinking, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] = kalpa-sthāna, [Caraka]
13) [v.s. ...] a god, [Bhāgavata-purāṇa] ([Scholiast or Commentator])
14) [v.s. ...] (in [rhetoric]) antithesis of opposites, [Pratāparudrīya]
15) [v.s. ...] (in gram.) admission of an option or alternative, the allowing a rule to be observed or not at pleasure (veti vikalpaḥ, [Pāṇini 1-1, 44 [Scholiast or Commentator]])
16) [v.s. ...] a collateral form, [Varāha-mihira’s Bṛhat-saṃhitā]
17) [v.s. ...] [plural] Name of a people, [Mahābhārata] ([Calcutta edition] vikalya)
18) [v.s. ...] mfn. different, [Bhāgavata-purāṇa]
Vikalpa (विकल्प):—[vi-kalpa] (lpaḥ) 1. m. Error, ignorance; alternative; doubt.
Vikalpa (विकल्प):—(von kalp mit vi und 2. vi + kalpa)
1) m. = kalpana, saṃbhrānti [Medinīkoṣa Pāṇini’s acht Bücher 23.] = bhrānti, śaṅkā, vitarka u.s.w. [Halāyudha 4, 6.] Am Ende eines adj. comp. f. ā . a) Wechsel, Wahl zwischen Zweien oder Mehreren, Zulässigkeit des Einen und Andern: sthānāsanayoḥ [Aśvalāyana’s Śrautasūtrāni 1, 12, 5. 2, 2, 12. 3, 2, 14.] vikalpe pravṛttam wo die Wahl ist, da geht das Angefangene weiter [Kātyāyana’s Śrautasūtrāṇi 1, 4, 14.] saṃkhyā [8, 20. 4, 5, 25.] [Kauśika’s Sūtra zum Atuarvaveda 63.] vikalpaḥ śaṃsenna vā [Śāṅkhāyana’s Śrautasūtrāṇi 7, 10, 8.] daṇḍa eine beliebige Strafe [Manu’s Gesetzbuch 9, 228.] [Suśruta 2, 569, 10.] [Varāhamihira’s Bṛhajjātaka S. 86, 79.] veti vikalpaḥ [Scholiast] zu [Pāṇini’s acht Bücher 1, 1, 44. 2, 4, 39. 6, 1, 91.] [Amarakoṣa 3, 4, 32 (28), 4. 9. 3, 5, 5.] [Trikāṇḍaśeṣa 3, 4, 6.] [Halāyudha 5, 87.] anunāsika [Scholiast] zu [Pāṇini’s acht Bücher 6, 3, 76.] vikalpena nach Belieben [Śrutabodha 2.] [Bhāgavatapurāṇa 7, 12, 11.] vyavasthita eine bedingte Zulässigkeit des Einen oder Andern [Scholiast] zu [Kātyāyana] [ŚR. 173, 8. 252, 4. 700, 14.] zu [Pāṇini’s acht Bücher 6, 4, 38.] zu [Atharvavedasaṃhitā] [Prātiśākhya 4, 27.] [DĀYABH. 109, 9.] aicchika eine unbedingte ebend. vikalpastulyabalayorvirodhaścāturīyutaḥ Alternative [Sāhityadarpana 738.] virodhastulyavalayorvikalpālaṃkṛtirmatā [PRATĀPAR. 100,a,3.] saṃgamavirahavikalpe [Spr. 3101.] [SARVADARŚANAS. 13, 1. 16, 3.] jāla eine Menge denkbarer Fälle [30, 3.] pañcama [132, 16. 143, 2.] — b) Variation, Combination, Verschiedenheit, Mannichfaltigkeit: dvādaśāha [Kātyāyana’s Śrautasūtrāṇi 24, 7, 11.] kārtayaśe trayo vikalpāḥ [LĀṬY. 7, 10, 13.] [Suśruta 1, 5, 15. 14, 2.] asaṃkhyeyavikalpatvācchalyānām [25, 20. 129, 4. 160, 14.] ṣoḍaśake dravyagaṇe caturvikalpena bhidyamānānām . aṣṭādaśa jāyante śatāni sahitāni viṃśatyā .. [Varāhamihira’s Bṛhajjātaka S. 77, 20. fgg.] [BṚH. 12, 1. 13, 4.] nābhasayogānāṃ catvāro vikalpāḥ . tatrākṛtiyogā eko vikalpaḥ . ākṛtiyogāḥ saṃkhyāyogāśca vikalpadvayam u.s.w. [UTPALA] zu [12, 1.] āśramāṇāṃ vikalpāśca [Mahābhārata 12, 2441.] vikalpā āpadām [15, 245.] māyāvikalparacitaiḥ syandanaiḥ [Raghuvaṃśa 13, 75. 17, 49.] [Mālavikāgnimitra 29.] [Spr. 1012.] [Bhāgavatapurāṇa 1, 17, 19.] rahita [6,8,30.8,12,8.] [Oxforder Handschriften 56,a,26.] a adj. [Bhāgavatapurāṇa 3, 9, 3.] [WEBER, Rāmatāpanīya Upaniṣad 349.] aṣṭa achtfältig [SĀṂKHYAK. 53.] [TATTAVAS. 45.] aṣṭāviṃśativikalpā (aśakti) [GAUḌAP.] zu [SĀṂKHYAK. 49.] aneka mannichfaltig [Daśakumāracarita 63, 14.] vikalpāḥ [Bhāgavatapurāṇa 2, 9, 36] nach dem Comm. so v. a. vividhāḥ sṛṣṭayaḥ . — c) Nebenform: horetyahorātravikalpameke vāñchanti pūrvāparavarṇalopāt [Varāhamihira’s Bṛhajjātaka 1, 3.] — d) Verschiedenheit in der Auffassung, Unterscheidung: dharma [NYĀYAS. 1, 1, 55.] [Bhāgavatapurāṇa 6, 17, 30. 7, 15, 61.] — e) Unschlüssigkeit, Unentschlossenheit, Zweifel [Mahābhārata 14, 1028.] [Raghuvaṃśa 17, 49.] [Spr. 581 (II). 889.] vikalpo tra na kartavyaḥ [?1622. 4591. Kathāsaritsāgara 39, 137. 45, 62. 216. 46, 185. 72, 168. Gītagovinda 6, 11. Rājataraṅgiṇī 3, 219. Nīlakaṇṭha 46. Bhāgavatapurāṇa 3, 26, 27. 6, 9, 35. 7, 13, 43. 8, 20, 7. Vedāntasāra(Allah.) No. 47. Pañcatantra 71, 20. SARVADARŚANAS. 22, 20. 23, 2. 44, 13. 70, 19. 148, 17.] a sich nicht lange bedenkend [Kathāsaritsāgara 24, 65.] [Pañcatantra 88, 6.] avikalpam adv. ohne sich zu bedenken [45, 4.] — f) das Annehmen, Statuiren: yata etasyāḥ saptadvīpaviśeṣavikalpastvayā bhagavankhalu sūcitaḥ [Bhāgavatapurāṇa 5, 16, 2.] — g) falsche Vorstellung, Einbildung [Yogasūtra 1, 6.] śabdajñānānupātī vastuśūnyo vikalpaḥ [9.] kisalayatalpaṃ gaṇayati vihitahutāśavikalpam [Gītagovinda 4, 15.] [WASSILJEW 305 u.s.w.] — h) Berechnung: balāvala [Varāhamihira’s Bṛhajjātaka 24, 6.] — i) geistige Beschäftigung, das Denken [Hemacandra’s Abhidhānacintāmaṇi 1370, Scholiast] — k) Zwischen- Kalpa, der Zeitraum zwischen zwei Weltperioden [Bhāgavatapurāṇa 2, 8, 12. 10, 46. 8, 14, 11.] — l) ein Gott (nach dem Comm.) [Bhāgavatapurāṇa 10, 85, 11.] — m) pl. Nomen proprium eines Volkes [Mahābhārata 6, 366] [?(Viṣṇupurāṇa 192)] nach der Lesart der ed. Bomb. vikalya ed. Calc. —
2) adj. an dem eine Verschiedenheit wahrzunehmen ist: phale vikalpāḥ so v. a. verschiedenen Lohnes theilhaftig werdend [Bhāgavatapurāṇa 8, 9, 28.] — Vgl. nirvikalpa, sa, vaikalpika .
Vikalpa (विकल्प) in the Sanskrit language is related to the Prakrit words: Viappa, Vigappa.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Vikalpa (विकल्प) [Also spelled vikalp]:—(nm) an option, alternative; uncertainty; -[jāla] a web of uncertainties.
...
Kannada-English dictionary
Vikalpa (ವಿಕಲ್ಪ):—
1) [noun] the act or an instance of choosing; option.
2) [noun] absence of certainty; uncertainty.
3) [noun] indecision; irresolution; doubt; hesitation.
4) [noun] a secret, usu. evil, project or scheme; conspiracy; a plot.
5) [noun] the period of transition from one era or epoch to antoehr.
6) [noun] sort; variety; class; kind.
7) [noun] an error or fault; a blunder.
8) [noun] the condition, quality, fact or instance of being different; difference.
9) [noun] something that is imagined; an imagined thing; imagination; a false notion.
10) [noun] (gram.) the occurrence of a variant of a morpheme or phoneme; alternation; admission of an option or alternative (at one’s option).
11) [noun] (rhet.) a figure of speech, in which there is an option to select between two similar but opposite choices.
12) [noun] (math.) any of the total number of groupings that can be arranged with or without regard to any order; permutations and combinations.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Vikalpa (विकल्प):—n. 1. option; alternative; 2. variety; sort; 3. uncertainty; confusion; illusion; 4. suspicion;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches (+0): Vi, Kalpa.
Starts with (+9): Vikalpabimdu, Vikalpadvaya, Vikalpagati, Vikalpagraha, Vikalpajala, Vikalpajivi, Vikalpaka, Vikalpakshaya, Vikalpakshina, Vikalpakutila, Vikalpalamkara, Vikalpamoha, Vikalpamula, Vikalpana, Vikalpananiya, Vikalpaniya, Vikalpanupapatti, Vikalpapaha, Vikalpapratibhasin, Vikalpapratiti.
Full-text (+281): Nirvikalpa, Avikalpa, Dandavikalpa, Savikalpa, Avikalpam, Vikalpajala, Vikalpaka, Kalpa, Vikalpasama, Vikalpopahara, Naikavikalpa, Pattikavetrabanavikalpa, Apraptavikalpa, Durvikalpa, Nirvikalpam, Vaikalpika, Vikalpin, Ashtavikalpa, Vikalpatva, Vikalpavat.
Relevant text
Search found 152 books and stories containing Vikalpa, Vi-kalpa, Vikalpā; (plurals include: Vikalpas, kalpas, Vikalpās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Mimamsa in Medhatithi (study) (by A. R. Joshi)
Definition of Vikalpa in Mimamsa < [Part 3.22 - Vikalpa]
Vikalpa In Manubhasya 3.25 < [Part 3.22 - Vikalpa]
Vikalpa In Manubhasya 5.12 < [Part 3.22 - Vikalpa]
Yavanajataka by Sphujidhvaja [Sanskrit/English] (by Michael D Neely)
Verse 1.13 < [Chapter 1 - The Innate Nature of the Zodiac Signs and Planets]
Verse 73.1 < [Chapter 73 - Result of the Nakṣatras and Tithis on Military Expeditions]
Vakyapadiya (study of the concept of Sentence) (by Sarath P. Nath)
4.3. Sentence-Meaning in Other Systems of Knowledge < [Chapter 2 - Perspectives on the Concept of Sentence]
Dictionaries of Indian languages (Kosha)
Page 310 < [Hindi-English-Nepali (1 volume)]
Page 67 < [Hindi-Marathi-English Volume 3]
Page 66 < [Hindi-Bengali-English Volume 3]
Pratyabhijna and Shankara’s Advaita (comparative study) (by Ranjni M.)
2.1. Mokṣa in Pratyabhijñā < [Chapter 5 - Concept of Māyā in Pratyabhijñā and Advaita]
7. Non-dualism in Buddhism < [Chapter 1 - Introduction: Non-dualism in Indian philosophy]
2.6. The concept of Omniscience (Sarvajñatā) < [Chapter 4 - Ultimate Reality and God in Pratyabhijñā and Advaita]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Part 3 - Explanation of the word ‘śrutam’ (śruta) < [Chapter II - Evam Mayā Śrutam Ekasmin Samaye]
2. Actions producing the thirty-two marks (dvātriṃśallakṣaṇa) < [Part 4 - The Bodhisattva in the Abhidharma system]
II. Knowledge of the aspect of the paths < [VI. Acquiring the knowledges of the paths and the aspects of the paths]