Vyapin, Vyāpin, Vyāpi, Vyapi: 19 definitions
Introduction:
Vyapin means something in Hinduism, Sanskrit, Jainism, Prakrit, Buddhism, Pali, 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.
In Hinduism
Samkhya (school of philosophy)
Source: Shodhganga: Prakrti and purusa in Samkhyakarika an analytical review1) Vyāpi (व्यापि, “pervasive”).—Unlike the evolutes, mūlaprakṛti or avyakta is all-pervasive according to Īśvarakṛṣṇa. This is stated either implicitly or explicitly in many kārikās of Sāṃkhyakārikā; some of which are as follows: In kārikā 62, wherein Īśvarakṛṣṇa speaks of “nānāśraya prakṛtiḥ”, all-pervasiveness of prakṛti is indicated. Again, in kārikā 42, the all-pervasiveness of prakṛti has been stated clearly by Īśvarakṛṣṇa having inserted the phrase: “prakṛtervibhutvayogāt”. Moreover, by the phrase “avibhāgāt vaiśvarūpasya” inserted in kārikā 15 Īśvarakṛṣṇa has implicitly indicated the all-pervasiveness of prakṛti.
2) Vyāpi (व्यापि, “pervasive”).—As puruṣa observes everything as a mere spectator, so its pervasiveness has been accepted as “the witness to everything”. According to Yuktidīpikā, the relation between prakṛti and puruṣa is not established by any other entities, because both puruṣa and prakṛti are all-pervasive.
Samkhya (सांख्य, Sāṃkhya) is a dualistic school of Hindu philosophy (astika) and is closeley related to the Yoga school. Samkhya philosophy accepts three pramanas (‘proofs’) only as valid means of gaining knowledge. Another important concept is their theory of evolution, revolving around prakriti (matter) and purusha (consciousness).
Purana and Itihasa (epic history)
Source: archive.org: Shiva Purana - English TranslationVyāpī (व्यापी) or Vyāpin refers to “omnipresent”, and represents an epithet of Goddess Durgā, according to the Śivapurāṇa 2.2.11. Accordingly as Brahmā said to Nārada:—“[...] O Brahmin, best of my sons, listen attentively to what I did when the lord Viṣṇu went away. I began a continuous laudatory prayer of the Goddess Durgā, [...] I salute the Goddess who is omnipresent (vyāpin), eternal, for whom there is no support, who is never distressed, who is the mother of the three deities, who is the grossest of the gross and yet has no form”.
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.
Shaktism (Shakta philosophy)
Source: Google Books: ManthanabhairavatantramVyāpī (व्यापी) refers to the “pervasive one” and represents one of the seventeen stages of the rise of kuṇḍalinī, according to Abhinavagupta as drawn from the Devyāyāmala.—Cf. The seventeen syllables [i.e., saptadaśākṣara] of Mantramātā.—[...] These seventeen units [are] to be arranged in as many locations along the axis of the subtle body, [as was] clearly known to Abhinava. Thus he presents an ascending series marking the stages of the rise of Kuṇḍalinī, the highest stage of which is that of the ‘Pure Self’ heralded by the Transmental just below it. In this set-up, drawn by Abhinavagupta from the Devyāyāmala, there are seventeen stages. These are [e.g., the Pervasive One (vyāpī), ...].
Jayaratha quotes this [Devyāyāmala] Tantra as a source of [Kālasaṃkarṣiṇī’s] Vidyā consisting of seventeen syllables. As the Devyāyāmala tells us that these places are related to the recitation of mantra, we may conclude that the seventeen syllables are contemplated in these seventeen places [e.g., Pervasive One (vyāpī)]. Accordingly, the Wheel of the Self can be said to be at the end of (i.e. after) the sixteen [i.e., ṣoḍaśānta].
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.
Yoga (school of philosophy)
Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason BirchVyāpin (व्यापिन्) refers to “one who is pervasive” and is used to describe Śiva, according to the Brahmayāmala-tantra (or Picumata), an early 6th century Śaiva text consisting of twelve-thousand verses.—Accordingly: while describing the aspectless Śiva (which is beyond the mind): “[Śiva], the agent of grace for all, has the form of the supreme effulgence, and is pervasive (vyāpin), with form unmanifest, beyond mind, and great”.
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).
In Jainism
General definition (in Jainism)
Source: The University of Sydney: A study of the Twelve ReflectionsVyāpin (व्यापिन्) refers to “(that which is) pervading (everything)”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “I think, that doctrine, whose progress is unimpeded [com.—it is that which is pervading everything (sarvavyāpī)], has arisen for the benefit of the world of living souls in the guise of world-protectors. If, because of the power of the doctrine, it is not received by those whose minds are boundless, then there is not a cause for enjoyment and liberation in the three worlds”.
Source: SOAS Research Online: Prekṣā meditation: History and MethodsVyāpī (व्यापी) refers to “pervasive”; as opposed to Avyāpī—“non-pervasive” which refers to one of the 46 qualities of the soul to be meditated on in the “Practice of Meditation on Liberated Souls (Siddhas)”, according to Jain texts like Ācārāṅga (5.6.123-140), Ṣaṭkhaṇḍāgama (13.5.4.31) and Samayasāra (1.49).—The pure soul can be recognised by meditation on its true nature, represented by the liberated souls of the Siddhas. [...] The qualities of the soul to be meditated on as truly mine are: [e.g., My soul is non-pervasive (a-vyāpī)] [...] The meditation on such extended fourty-five qualities of the pure soul presents the niśacaya-naya, which is aligned with Kundakunda’s approach.
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
Pali-English dictionary
Source: Sutta: The Pali Text Society's Pali-English DictionaryVyāpin, (adj.) (fr. vi+āp) pervading, diffused DhsA. 311. (Page 654)
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 dictionary
Source: DDSA: The Molesworth Marathi and English DictionaryVyāpī (व्यापी).—a S That overspreads, pervades, extends and occupies thoroughly. In comp. as jagadvyāpī, sarvavyāpī.
Source: DDSA: The Aryabhusan school dictionary, Marathi-EnglishVyāpī (व्यापी).—a That overspreads, pervades. In comp. as viśvavyāpī.
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
Source: DDSA: The practical Sanskrit-English dictionaryVyāpin (व्यापिन्).—a.
1) Pervading, filling, occupying (at the end of comp.).
2) All-pervading, co-extensive, invariably concomitant.
3) Covering. -m.
1) An epithet of Viṣṇu.
2) A pervading property.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryVyāpin (व्यापिन्).—mfn. (-pī-pinī-pi) 1. Diffusive, comprehensive. 2. All-pervading. 3. Covering. m. (-pī) The pervading property or power, &c. E. vi and āp to pervade, ṇini aff.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryVyāpin (व्यापिन्).—i. e. vi-āp + in, I. adj. 1. Diffusive. 2. Comprehensive. 3. Pervading, Bhāṣāp. 42. 4. Filling, [Kirātārjunīya] 5, 18. 5. Extending to, [Śākuntala, (ed. Böhtlingk.)] [distich] 170. Ii. m. The pervading property or power.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionaryVyāpin (व्यापिन्).—[adjective] spreading, extending; reaching through, filling, containing (—°).
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionaryVyāpi (व्यापि):—[from vy-āp] in [compound] for vy-āpin.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Vyāpin (व्यापिन्):—[=vy-āpin] [from vy-āp] mfn. reaching through, pervading, covering, diffusive, comprehensive, spreading everywhere, spread over (ifc.), extending or reaching or continuing to or filling up or containing (ifc.), [Nirukta, by Yāska; Śvetāśvatara-upaniṣad; Mahābhārata] etc.
2) [v.s. ...] invariably inherent or concomitant (in logic), [Bhāṣāpariccheda]
3) [v.s. ...] m. ‘pervader’, Name of Viṣṇu, [Monier-Williams’ Sanskrit-English Dictionary]
4) [v.s. ...] an invariably pervading property as characteristic, [ib.]
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionaryVyāpin (व्यापिन्):—[(pī-pinī-pi) a.] Diffusive; comprehensive.
[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 dictionary
Source: DDSA: A practical Hindi-English dictionaryVyāpī (व्यापी):——a suffix used to give the sense of pervasive/permeating/comprehensive/spread or spreading (as [sarvavyāpī, viśvavyāpī, dūravyāpī]).
...
Kannada-English dictionary
Source: Alar: Kannada-English corpusVyāpi (ವ್ಯಾಪಿ):—
1) [noun] the quality of spreading or fact of being spread all over or over a wide area.
2) [noun] a loose, unsewn cloth usd by a monk to cover the upper part of the body.
3) [noun] he who is present in all places at the same time (said of the Supreme Being).
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: Vyapini, Vyapinimantra, Vyapinishakti.
Ends with: Abhivyapin, Amsavyapin, Anuvyapin, Avyapi, Bahivyapin, Bahuvyapin, Caturvyapin, Digvyapin, Jagadvyapin, Kalavyapin, Kulavyapin, Manavyapin, Pakshavyapin, Sarvavyapin, Shunyavyapini, Vishvavyapin, Viyadvyapin, Vyomavyapin.
Full-text (+13): Vishvavyapin, Avyapi, Digvyapin, Vyapitva, Kulavyapin, Sarvavyapin, Sarvavyapitva, Kalavyapin, Bahuvyapin, Pakshavyapin, Vishrvavyapaka, Sarvavyapaka, Vyapi, Abhivyapaka, Abhivyapin, Anuvyapin, Vyomavyapin, Avyapitva, Viyadvyapin, Carvaviyapi.
Relevant text
Search found 29 books and stories containing Vyapin, Vyapee, Vyāpi, Vyapi, Vyāpī, Vyāpin; (plurals include: Vyapins, Vyapees, Vyāpis, Vyapis, Vyāpīs, Vyāpins). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Garga Samhita (English) (by Danavir Goswami)
Verse 8.13.81 < [Chapter 13 - A Thousand Names of Lord Balarāma]
The Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 2185 < [Chapter 24a - The case for the reliability of the Veda (the Revealed Word)]
Taittiriya Upanishad Bhashya Vartika (by R. Balasubramanian)
Verse 2.384 < [Book 2 - Brahmavallī]
Brahma Sutras (Shankaracharya) (by George Thibaut)
Sahitya-kaumudi by Baladeva Vidyabhushana (by Gaurapada Dāsa)
Text 10.1 [Upamā] < [Chapter 10 - Ornaments of Meaning]