Vishishta, Visishta, Viśiṣṭa: 24 definitions
Introduction:
Vishishta means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Viśiṣṭa can be transliterated into English as Visista or Vishishta, using the IAST transliteration scheme (?).
Images (photo gallery)
(+18 more images available)
In Hinduism
Shaiva philosophy
Viśiṣṭa (विशिष्ट) refers to “(having a) specific (place and time)”, according to the Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.8-9.—Accordingly, “[...] And this mere [realization that the object is something separated from the subject] is not enough to transform this object into something on which [human] activity may be exerted; therefore [this object] is [also] made manifest as having a specific place and time (viśiṣṭa-deśakāla), because only a particular having a specific place and time can be something on which [human] activity may be exerted, since [only such a particular] can be obtained and since [only such a particular] may have the efficacy that [we] expect [from it]. [...]”.
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.
Shaivism (Shaiva philosophy)
Viśiṣṭa (विशिष्ट) refers to “not equally (real)” (as opposed to Aviśiṣṭa—‘equally real’), according to Tantrālokaviveka commentary on the Tantrāloka verses 4.230ab-232ab.—Accordingly, “[‘If you argue that this Śaiva rule is invalidated by the Vedic one (vaidikī), (we reply:) why shouldn’t it be the other way around?’].—[...] Considering that one may object by asking how it is that both [śāstras] are equally real (aviśiṣṭa—aviśiṣṭaṃ sattvaṃ), given that in certain contexts the injunction(s) associated with purity and the like are invalidated, even though they apply universally, for all people, [Abhinavagupta] says: [‘If you think about it clearly, a rule that is an exception invalidates a rule generally applied, because it applies in a particular domain’]. [...]”.
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.
Purana and Itihasa (epic history)
Viśiṣṭa (विशिष्ट) refers to “important persons”, according to the Śivapurāṇa 2.3.47 (“The ceremonious entry of Śiva”).—Accordingly, as Brahmā narrated to Nārada: “[...] The mountain, after offering Pādya and Arghya to them, took Śiva along with Viṣṇu and the important gods, within. In the quadrangle inside he made us, Viṣṇu, Śiva and other important persons (viśiṣṭa) sit on gem-set thrones. The Nīrājana rites was then performed by Mena, her maids and the brahmin women as well as other ladies of the city with joy. The necessary rites such as offering of Madhuparka etc. to Śiva, the supreme soul, were joyously performed by the priest who knew his duties. [...]”.
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.
Yoga (school of philosophy)
Viśiṣṭa (विशिष्ट) refers to the “most eminent (siddhi)”, according to the Yuktabhavadeva: a seventeenth-century compendium on Yoga.—Accordingly, while discussing the Yogic problem of Siddhis: “Whenever, wherever and whatever Siddhi is desired, having then and there meditated on that [Siddhi] as the lord, who is the most eminent Siddhi [i.e., siddhi-viśiṣṭa], one should meditate on oneself as being just so”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Pancaratra (worship of Nārāyaṇa)
Viśiṣṭa (विशिष्ट) refers to the “spiritual bath” representing one of the two types of Snāna discussed in the tenth chapter of the Jayākhyasaṃhitā: a Pāñcarātra Āgama text composed of 4500 verses in 33 chapters dealing with topics such as mantra (formulas), japa (repetitions), dhyāna (meditations), mudrā (gesticulations), nyāsa (concentrations) etc.—Description of the chapter [snāna-vidhi]:—Bhagavān now turns to the snāna-rites which qualify an aspirant to undertake homa and yāga-rites (as part of mantra-disciplines). There are two phases to the snāna-rites—sāmānya and viśiṣṭa. The steps for the first phase, which is an ordinary [sāmānya-snāna] bath, are outlined—śauca, etc. (3-15a)—and then the steps which follow for the viśiṣṭa-snāna phase of the bath with mantras, mudrās, etc., are outlined. This is to effect spiritual cleansing beyond mere physical washing (15b-44a). [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
General definition (in Hinduism)
Sanskrit noun (mfn.): distinguished, distinct, particular, peculiar.
In Buddhism
Mahayana (major branch of Buddhism)
Viśiṣṭa (विशिष्ट) refers to the “superior” kind of discrimination, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Then, the Lord went on to speak these verses: ‘(35) Giving a gift with the same thought (samacitta) and same mind (samamanas), they give without the three [kinds of discrimination of] superior, mediocre, and inferior (hīna-madhya-viśiṣṭa). Since their intentions (āśaya) are pure and undefiled, they do not expect any reward (vipāka). [...]’”.
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.
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Viśiṣṭa (विशिष्ट) refers to the “best (among gods and men)”, according to the Guru Mandala Worship (maṇḍalārcana) ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.—Accordingly, “Becoming a golden color, liberated from all disease, Best among gods and men (suramanuja-viśiṣṭa), a bright beautiful moon, Accomplishes the golden prize, born in a royal lineage, In the highest Buddha abode, the one who makes the Mandala”.
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.
In Jainism
General definition (in Jainism)
Viśiṣṭa (विशिष्ट) refers to “preeminent (knowing)”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Fools mourn for relations experiencing the results of their own actions [but] because of the confusion of [their] intelligence [com.—viśiṣṭa-jñāna-nāśa—‘because of the destruction of preeminent knowing’] [they do] not [mourn for] themselves situated in Yama’s fangs. In this forest that is the cycle of rebirth dwelt in by Yama the serpent-king, the men of olden times, who were eternal previously, have come to an end”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Visishta refers to one of the five sub-divisions of the Nambutiris (the socio-spiritual aristocracy of Malabar) according to Subramani Aiyar. Tampurakkal.—The Visishta are of two classes, Agnihotris and Bhattatiris.
The former are the ritualists, and are of three kinds:—
- Akkittiris, who have performed the agnichayanayaga,
- Adittiris, who have done the ceremony of agniadhana,
- Chomatiris, who have performed the soma sacrifice.
The Bhattatiris are the philosophers, and are, in a spirit of judicious economy, which is the characteristic feature of all early caste proscriptions, actually prohibited from trenching on the province of the Agnihotris. They study tarkka (logic), vedanta (religious philosophy or theology), vyakarana (grammar), mimamsa (ritualism), bhatta, from which they receive their name, and prabhakara, which are the six sciences of the early Nambutiris. They were the great religious teachers of Malabar, and always had a large number of disciples about them. Under this head come the Vadyars or heads of Vedic schools, of which there are two, one at Trichur in Cochin, and the other at Tirunavai in British Malabar; the six Vaidikas or expounders of the caste canons, and the Smartas, who preside at the smartavicharams or socio-moral tribunals of Brahmanical Malabar.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
viśiṣṭa (विशिष्ट).—a S Endowed or invested with some distinguishing and particularizing property or adjunct; having as an attribute or accident and standing distinguished by it. 2 Possessed of or having generally; having as inherent, appertaining, appended, attached &c. Ex. ghaṭaviśiṣṭabhūtala, jalavi- śiṣṭapātra, antaḥkaraṇaviśiṣṭacaitanya, hastapādādyavayavavi- śiṣṭadēha, śikhāviśiṣṭahindū; avāntara padāñcē artha samajalē mhaṇajē viśiṣṭavākyācā artha dhyānānta yētō. 3 Particular, singular, extraordinary.
viśiṣṭa (विशिष्ट).—a Having as an attribute. Poss- essed of; particular.
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
Viśiṣṭa (विशिष्ट).—p. p.
1) Distinguished, distinct.
2) Particular, special, peculiar, distinctive.
3) Characterized by, endowed with, possessed of, having.
4) Superior, best (of all), eminent, excellent, choice; विविष्टानि स्वकर्मसु (viviṣṭāni svakarmasu) Manusmṛti 1.8; विशिष्टाया विशेषेण संगमो गुणवान् भवेत् (viśiṣṭāyā viśeṣeṇa saṃgamo guṇavān bhavet) Mb.
-ṣṭaḥ Name of Viṣṇu.
Viśiṣṭa (विशिष्ट).—(1) m. or nt., a high number: m. Mahāvyutpatti 7735; nt. Mahāvyutpatti 7863, cited from Gaṇḍavyūha 133.11; = Tibetan bstan (brtan) yas; in Gaṇḍavyūha 106.1 vimṛṣṭa (sya, gen.), by error (m for ś, graphic); (2) m., name of a Bodhisattva: Gaṇḍavyūha 442.18.
Viśiṣṭa (विशिष्ट).—mfn.
(-ṣṭaḥ-ṣṭā-ṣṭaṃ) 1. Endowed with, possessed of, having inherent or attached to. 2. Excellent, superior, distinguished. 3. Especial, peculiar. 4. Having distinctive and exclusive properties. E. vi before śiṣ to tell qualities, aff. kta .
Viśiṣṭa (विशिष्ट).—[adjective] separate, distinct, marked by ([instrumental] or —°); peculiar, special; distinguished, eminent, excellent at ([instrumental] or —°), best of ([genetive]); different from i.e. better or worse than ([ablative] or —°). Abstr. tā [feminine], tva [neuter]
1) Viśiṣṭa (विशिष्ट):—[=vi-śiṣṭa] [from vi-śiṣ] mfn. distinguished, distinct, particular, peculiar, [Mahābhārata; Rājataraṅgiṇī; Sarvadarśana-saṃgraha]
2) [v.s. ...] characterized by ([instrumental case] or [compound]), [Mārkaṇḍeya-purāṇa; Vedāntasāra]
3) [v.s. ...] pre-eminent, excellent, excelling in or distinguished by ([locative case], [instrumental case] [adverb] in tas, or [compound]), chief or best among ([genitive case]), better or worse than ([ablative] or [compound]), [Manu-smṛti; Mahābhārata] etc.
4) [v.s. ...] m. Name of Viṣṇu, [Mahābhārata]
Viśiṣṭa (विशिष्ट):—[vi-śiṣṭa] (ṣṭaḥ-ṣṭā-ṣṭaṃ) a. Endowed with, possessed of; characteristic, distinguished.
Viśiṣṭa (विशिष्ट):—s. u. śiṣ mit vi und vaiśiṣṭya .
Viśiṣṭa (विशिष्ट) in the Sanskrit language is related to the Prakrit word: Visiṭṭha.
Viśista (in Sanskrit) can be associated with the following Chinese terms:
1) 殊勝 [shū shèng]: “extraordinary”.
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
Viśiṣṭa (विशिष्ट) [Also spelled vishisht]:—(a) special, specialized, specific; particular; prominent; characteristic. typical; ~[ṣṭatā] speciality, specificity; singularity; characteristic; ~[ṣṭi] specification; ~[ṣṭīkaraṇa] specialization; ~[ṣṭīkṛta] specialized.
...
Kannada-English dictionary
Viśiṣṭa (ವಿಶಿಷ್ಟ):—
1) [adjective] distinguished; distinct.
2) [adjective] special; extraordinary.
3) [adjective] excellent; superior.
4) [adjective] entire; complete; whole.
5) [adjective] particular, with reference to a universal proposition of which it is a part.
--- OR ---
Viśiṣṭa (ವಿಶಿಷ್ಟ):—[noun] an important man; a man of consequence.
--- OR ---
Visiṣṭa (ವಿಸಿಷ್ಟ):—[adjective] '(correctly, ವಿಶಿಷ್ಟ [vishishta]) distinguished or different from what is ordinary or usual: distinctive, peculiar; special.'
--- OR ---
Visiṣṭa (ವಿಸಿಷ್ಟ):—[noun] '(correctly, ವಿಶಿಷ್ಟ [vishishta]) the quality of being distinguished or different from what is ordinary or usual: speciality.'
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Viśiṣṭa (विशिष्ट):—adj. conspicuous; remarkable; important; distinguished; extraordinary;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+14): Vishishta Advaita, Vishishta-alankara, Vishishta-shreni, Vishishta-sukshma-poshana-kami, Vishishtabuddhi, Vishishtacandra, Vishishtacarin, Vishishtacaritra, Vishishtadesha, Vishishtadhikaar, Vishishtadhikara, Vishishtadvait, Vishishtadvaitabhanjana, Vishishtadvaitabhashya, Vishishtadvaitacandrika, Vishishtadvaitanavanita, Vishishtadvaitasamarthana, Vishishtadvaitasiddhanta, Vishishtadvaitavada, Vishishtadvaitavadartha.
Full-text (+78): Vishishtata, Vishishta Advaita, Mahavishishta, Avishishta, Vidyavishishta, Vishishtacaritra, Vishishtavarna, Vishishtatva, Viryavishishta, Vishishtacarin, Vishishtakula, Vishishtadvaitavada, Vishishtatara, Vishishtabuddhi, Vishishtalinga, Vishishtatama, Vishishtavaishishtya, Vishishtajnana, Vishishtayukta, Vishishta-alankara.
Relevant text
Search found 104 books and stories containing Vishishta, Vi-shishta, Vi-śiṣṭa, Vi-sista, Vishista, Visishta, Viśiṣṭa, Visista, Visiṣṭa, Viśista; (plurals include: Vishishtas, shishtas, śiṣṭas, sistas, Vishistas, Visishtas, Viśiṣṭas, Visistas, Visiṣṭas, Viśistas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A History of Indian Philosophy Volume 3 (by Surendranath Dasgupta)
Part 21 - Śaila Śrīnivāsa < [Chapter XX - Philosophy of the Rāmānuja School of Thought]
Part 10 - Perception in the light of elucidation by the later members of the Rāmānuja School < [Chapter XX - Philosophy of the Rāmānuja School of Thought]
Part 22 - Raṅgācārya < [Chapter XX - Philosophy of the Rāmānuja School of Thought]
Sivaprakasam (Study in Bondage and Liberation) (by N. Veerappan)
Interpretations of the Mahavakyas by Shri Ramanuja < [Chapter 5 - Concept of Advatia]
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 10.123 < [Section XIV - Sources of Income (vittāgama)]
Verse 9.34 < [Section III - To whom does the Child belong?]
Verse 3.99 < [Section VII - Duties of the Householder]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.62-63 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 2.4.187 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
A critical study of Ānandajñāna’s Tarkasaṅgraha (by Satyan Sharma)
Part 2.10 - The refutation of Paratva and Aparatva < [Chapter 3 - Refutations in the Dvitīya Pariccheda]
Part 2.9 - The refutation of Vibhāga < [Chapter 3 - Refutations in the Dvitīya Pariccheda]
Part 2.6 - The refutation of Parimāṇa < [Chapter 3 - Refutations in the Dvitīya Pariccheda]