狛犬

Koma Inu

from 高麗こま (Koma, “Goguryeo; Korea”) + 犬いぬ (inu, “dog”)

A lion-dog or shrine dog; a guardian statue seen in temples. Usually found in pairs, one on either side of an entryway, one with the mouth open to represent the syllable a or the start of things, and the other with the mouth closed to represent the syllable un or the end of things (similar to the phrase alpha and omega).

狛こま犬いぬ 

(komainu)

狛犬 the Koma Inu are holy animals employed as guardians of ancient sites. Due to their appearance and name the English translation for the title of this 妖怪 (yōkai, “ghost, phantom” any of various supernatural monsters, sometimes shapeshifters, in Japanese folklore.) is "lion dog". 狛犬 Koma Inu came to Japan from Korea, which then came from China, but originated in India. Originally 狛犬 Koma Inu were considered protectors of 仏ぶっ教きょう Buddhist temples, however, over time they shifted to 神社 Shinto shrines. 狛犬―Koma Inu―are found in male and female pairs, one with an open mouth and one closed. The female usually guards those living inside, while the male guards the structure itself. The two forms are called a-gyō (阿形, lit. "a" shape) and ''un-gyō (吽形, lit. "un" shape) or referred to collectively as "a-un" which (A-un 阿吽, lit. "Om") is the transliteration in Japanese of the two syllables "a" and "hūṃ", written in Devanagari as अहूँ (the syllable, Om). The original Sanskrit term is composed of two letters, the first and the last (Anusvara) of the Sanskrit alphabet. Together, they symbolically represent the beginning and the end of all things. In Japanese Mikkyō Buddhism, the letters represent the beginning and the end of the universe. This appears in Greek as Alpha-&-Omega, similarly adopted by Christianity to symbolize Christ as the beginning and end of all.

The term is also used in 神道／しんとう ^Shintō and Buddhist architecture to describe the paired statues common in Japanese religious settings, most notably the Niō (仁王) or Kongōrikishi (金剛力士) and 狛犬, the komainu. In most cases, one of the two, the right one, has its mouth open to pronounce the sound "a", while the other has it closed to utter the sound "um". The symbolism is the same already seen. The generic name for statues with an open mouth is agyō (阿形, lit. "a" shape), that for those with a closed mouth ungyō (吽形, lit. "un" shape").

  

In India, the original Sanscrit "a-huṁ" or simply "Om" is used as a mantra for meditation. The open mouth is meant to be forming the sound あ (a), while the closed mouth is forming the sound うん (un). Combined, they form the word a-un, the Japanese rendition of the Indian word ॐ (om). Which was a word that originated in Hinduism and was adopted by Buddhism. The meaning of ॐ (om) is sometimes described as the name of god or the sound of the vibration of the universe.

The term a-un is used figuratively in some Japanese expressions as "a-un breathing" (阿吽の呼吸, a-un no kokyū) or "a-un relationship" (阿吽の仲, a-un no naka), indicating an inherently harmonious relationship or non-verbal communication.

  

狛犬 (Komainu), statue pairs of lion-like creatures either guarding the entrance or the 本殿, honden, main hall, also called shinden (神殿), or sometimes shōden (昇殿), or inner shrine of many 神社, jinja (archaic: shinsha, meaning: "place of the god(s)") Shinto shrines or kept inside the inner shrine itself, where they are not visible to the public. The first type, born during the Edo period, is called sandō komainu (参道狛犬, visiting road Komainu), the second and much older type jinnai komainu (陣内狛犬, shrine inside komainu). They can sometimes be found also at Buddhist temples, nobility residences or even private homes.

狛犬 Komainu strongly resemble 石獅、shíshī, Chinese guardian lions and in fact, originate from 唐朝 Tang dynasty. 獅(子) or 瑞獅 (auspicious lion, Ruìshī) referring to གངས་སེང་གེ་ (gangs seng ge: 雪獅) the Tibetan Snow Lion or good fortune lion, the Chinese guardian lions are believed to have been influenced by Asiatic lion pelts and lion depictions introduced through trade from either the Middle East or India, countries where the lion existed and was a symbol of strength. During its transportation along the Silkroad, however, the symbol changed, acquiring a distinctive look. The first lion statue in India appears around the 3rd century BCE on top of a column erected by 𑀅𑀰𑁄𑀓, Aśōka, King Ashoka. The tradition later arrived in China where it developed into the guardian lion that was later exported to Korea, Japan, and Okinawa.

During 奈良時代, Nara jidai, the Nara period (710–794), as in the rest of Asia, the pair always consisted of two lions. Used only indoors until the 14th century, they were made mainly of wood. They were referred to as dogs due to the misidentification of the guardian lion figures as representing certain Chinese dog breeds such as the Chow Chow (鬆獅犬; sōngshī quǎn; 'puffy-lion dog') or Pekingese (獅子狗; Shīzi Gǒu; 'lion dog').

Asiatic lions are believed to be the ones depicted by the guardian lions in Chinese culture. 獅: shī, meaning lion—the word shī itself is thought to be derived from the Persian word šer. Lions were first presented to the Han court (漢朝: Hàncháo) by emissaries from Central Asia and Persia and were already popularly depicted as guardian figures by the sixth century AD. With increased trade during the Han dynasty and cultural exchanges through the Silk Road, lions were introduced into China from the ancient states of Central Asia by peoples of Sogdiana, Samarkand, and the Yuezhi (月氏) in the form of pelts and live tribute, along with stories about them from Buddhist priests and travellers of the time.

Several instances of lions as imperial tributes from Central Asia were recorded in the document Book of the Later Han (後漢書) written from 25-220 CE. On one particular event, on the eleventh lunar month of 87 CE, "... an envoy from Parthia offered as tribute a lion and an ostrich" to the Han court. Indeed, the lion was associated by the Han Chinese to earlier venerated creatures of the ancient Chinese, most notably by the monk Huilin (慧琳) who stated that "the mythic suan-ni (狻猊) is actually the lion, coming from the Western Regions" (狻猊即狮子也，出西域). The 佛 Buddhist version of the Lion was originally introduced to Han China as the protector of dharma and these lions have been found in religious art as early as 208 BCE. Gradually they were incorporated as guardians of the Chinese Imperial dharm. Lions seemed appropriately regal beasts to guard the emperor's gates and have been used as such since. There are various styles of guardian lions reflecting influences from different time periods, imperial dynasties, and regions of China. These styles vary in their artistic detail and adornment as well as in the depiction of the lions from fierce to serene.

Although the form of the Chinese guardian lion was quite varied during its early history in China, the appearance, pose, and accessories of the lions eventually became standardized and formalized during the Ming and Qing dynasties into more or less its present form. The lions are always presented in pairs, a manifestation of yin and yang, the female representing yin and the male yang.

• The right side statue represents Yang force, male, positive, bring, carry a ball. The male lion has its right front paw on a type of cloth ball[citation needed] simply called an "embroidered ball" (绣球; xiù qiú), which is sometimes carved with a geometric pattern.
• The female is essentially identical, but has a cub under the left paw, representing the cycle of life. The left side statue represents Yin force, female, negative, take, carry a cub. Symbolically, the female lion protects those dwelling inside (the living soul within), while the male guards the structure (the external material elements). Sometimes the female has her mouth closed, and the male open. This symbolizes the enunciation of the sacred word "om". However, Japanese adaptations state that the male is inhaling, representing life, while the female exhales, representing death. Other styles have both lions with a single large pearl in each of their partially opened mouths. The pearl is carved so that it can roll about in the lion's mouth but sized just large enough so that it can never be removed. 
• According to 風水, feng shui, also known as Chinese geomancy, the correct placement of the lions is important to ensure their beneficial effect. When looking at the entrance from outside the building, facing the lions, the male lion with the ball is on the right, and the female with the cub is on the left.

Chinese lions are intended to reflect the emotion of the animal as opposed to the reality of the lion. This is in distinct opposition to the traditional English lion which is a lifelike depiction of the animal. The claws, teeth and eyes of the Chinese lion represent power. Few if any muscles are visible in the Chinese lion whereas the English lion shows its power through its life-like characteristics rather than through stylized representation.

四是四，十是十，十四是十四，四十是四十，四十四隻石獅子是死的 Sì shì sì, shí shì shí, shísì shì shísì, sìshí shì sìshí, sìshísì zhī shí shīzi shì sǐ de

旅

56

The Voyage of Life

Thomas Cole - The Voyage of Life Childhood, 1842

The Voyage of Life is a series of four paintings created by Thomas Cole in 1842, representing an allegory of the four stages of human life. The paintings, Childhood, Youth, Manhood, and Old Age, depict a voyager who travels in a boat on a river through the mid-19th-century American wilderness. In each painting, the voyager rides the boat on the River of Life accompanied by a guardian angel. The landscape, each reflecting one of the four seasons of the year, plays a major role in conveying the story. With each instalment, the boat's direction of travel is reversed from the previous picture.

• In childhood, the infant glides from a dark cave into a rich, green landscape.
• As a youth, the boy takes control of the boat and aims for a shining castle in the sky.
• In manhood, the adult relies on prayer and religious faith to sustain him through rough waters and a threatening landscape.
• Finally, the man becomes old and the angel guides him to heaven across the waters of eternity.

Thomas Cole - The Voyage of Life Old Age, 1842

In the first painting, Childhood, all the important story elements of the series are introduced: the voyager, the angel, the river, and the expressive landscape. An infant is safely ensconced in a boat guided by an angel. The landscape is lush; everything is calm and basking in warm sunshine, reflecting the innocence and joy of childhood. The boat glides out of a dark, craggy cave which Thomas Cole himself described as "emblematic of our earthly origin, and the mysterious Past." The river is smooth and narrow, symbolizing the sheltered experience of childhood. The figurehead on the prow holds an hourglass representing time.

The final painting, Old Age, is an image of death.

The man has grown old; he has survived the trials of life. The waters have calmed; the river flows into the waters of eternity. The figurehead and hourglass are missing from the battered boat; the withered old voyager has reached the end of earthly time. In the distance, an angel is descending from heaven, while the guardian angel hovers close, gesturing toward the other. The man is once again joyous with the knowledge that faith has sustained him through life. The landscape is practically gone, just a few rough rocks represent the edge of the earthly world, and dark water stretches onward. Thomas Cole describes the scene: "The chains of corporeal existence are falling away, and already the mind has glimpses of Immortal Life."

גיל from West Semitic root *g-y-l "to rejoice". Compare Arabic جِيل‎ (jīl, “generation”).

Pronunciation: Rhymes: -il

Noun

גִּיל • (gíl) m (plural indefinite גִּילִים‎)

• age, period
• joy, happiness

Proper noun

גִּיל • (gíl) m

A male or female given name, Gil.

Old age

• גיל                age
• מבוגר            adult
• גיל מבוגר       advanced age

G‧o‧D

from PIE *g⁽ʷ⁾ew(H)- or *g⁽ʷ⁾ew(h₂)

• to call, name (命名 to give a name to; to name; to dub; to designate ⬄ 命名 命 life; fate/名 name; fame; to describe)
• to invoke, call on (जोहूयते (jóhūyate, “to call on, invoke”)
• to cry, cry out

The word god is often applied both to males and to females. The word was originally neuter in Proto-Germanic; monotheistic – notably Judeo-Christian – usage completely shifted the gender to the masculine, necessitating the development of a feminine form, goddess. (In Old English the feminine gyden, as well as a more explicitly marked masculine goda, existed.)

Lucifer Season 5 ― Episode 8

God shows up and says " children, you know I hate it when you fight "

Phillip Medhurst, Torah 7 Adam giving names, Genesis cap 2, vv 16-17 Sperling

G (illesgérar) D

       ➥ Ø 🢥 Quantum Effect/Fields characteristics

       ➥ illes 🢥 Illés, a male given name, equivalent to English Elijah from Hebrew אליהו‎ 

                                  (Eliyahu, “My God is Yahweh”). 

      ➥ illes 🢥 ille, from Old Latin olle (“he, that”) (also ollus, olla), from Proto-Indo-European *h₂ol-no- or *h₂l̥-no-, from *h₂el- (“beyond, other”). Cognate with Latin uls (“beyond”), alius (“other”) and alter (“the other”); Umbrian ulu (“to that place”), Old Church Slavonic лани (lani, “last year”, literally “in that (year)”).

Initial i- from o- has no parallel case and maybe owing to contamination from is, iste or due to the palatalizing effect of l exilis.

Usage notes

This demonstrative determiner/pronoun is used to refer to a person or thing, or persons or things, away from both speaker and listener. It contrasts with hic (“this”), which refers to people or things near the speaker, and iste (“this/that”), which refers to people or things near the listener.

As Latin had no person pronouns specifically meaning "he", "she" or "it", any of ille, iste, hic or (most frequently) is could assume that function. In Vulgar Latin, ille weakened its meaning and frequently came to mean merely "the" (as a determiner) or "he/she/it" (as a pronoun). This is in fact the origin of French le (“the”) and il (“he”), Spanish el (“the”) and él (“he”), etc. The original meaning of a far demonstrative was maintained when augmented with ecce or eccum, cf. Italian quello, Spanish aquel.

In Classical usage, ille can have a secondary, appreciative function of casting the referent in a positive light: ille homō can mean "that (famous/renowned) man". The opposite, pejorative function is assumed by iste, and iste homō frequently means "that (no good) man". Such functions were not present in Vulgar Latin, and iste came to mean "this" (cf. Spanish este, Portuguese este).

-illus (feminine -illa, neuter -illum); first/second-declension suffix

Used to form adjectives from nouns.

                +   ge  戈 (ㄍㄜ) gē (historical) dagger-axe (an ancient Chinese weapon similar to a halberd)

                            γῆ • (gê) f (genitive γῆς); first declension

                                        ‧ land, earth

                                        ‧ country

                                        ‧ soil

                                       🢥 from a pre-Indo-European Pre-Greek/substrate. The names Ποσειδῶν (Poseidôn), Δημήτηρ

                                        (Dēmḗtēr) and Mycenaean Greek e-ne-si-da-o-ne, “earthshaking (an epithet of Poseidon)”

                                        point to an alternate form *δᾶ (*dâ).

                +   rar  🢥 .rar Acronym of Roshal Archive, a proprietary data compression format.

       ➥ Ø 🢥 ille ge.rar 🢥 that highly compressed G archive

जी डी त्यागराज, G D ThyagaRaj, Field

Thyagaraj is of Indian (Sanskrit) origin and means "illuminating sacrifice".

Tyāga (त्याग) is a Sanskrit word referring to the renunciation of activities, performed with material consciousness.

The Hindu Encyclopedia

Tyāga is associated with an offering. There are three kinds of offerings:

• yāga (sacrifice)
• dāna (giving)
• homa (offering)

Of these, the word yāga refers to principal rite and the other two are associated with subsidiary rites.

Dāna is transferring one’s right over what is given, to the one who is taking. This does not involve any expectation of the result (though it has an invisible result, and it ensues only when the result is not desired for).

Homa is offering of havis in Agni. This involves tyāga of what is being offered, with the mention “na mama”, meaning what is being offered is no more mine, it belongs to the Devata (or the pitri as the case may be) to whom the offering is being made[8]. There is no expectation of a result in the homa itself, but its result will become part of the result of the entire sacrifice.

Hinduism

• Tyāga (त्याग, “abandonment”) refers to giving up of all anxieties for enjoying the fruits of actions; through practise of this kind of tyāga infusing discipline in daily activities the momentary anxiety to enjoy fruits of actions is overcome. It is a subjective renunciation of selfishness and desire. The Tejobindu Upanishad belonging to Krishna- Yajurveda explains that in Tyāga (renunciation) one abandons the manifestations or objects of the universe through the cognition of Atman that is Sat and Cit and this is practised by the wise as the giver of immediate salvation.
• Tyāga (त्याग) refers to the “renunciation”. It is used throughout Dharmaśāstra literature such as the Manusmṛti and the Baudhāyana-dharmasūtra.
• Tyāga (त्याग).—Is to look on the useful and the useless equally; renunciation from affection, desire and difficulty; giving up of all Karmas and having an equal eye on good and evil;1 result of Jñāna or knowledge; gives the result of Karma, but difficult to achieve;2 leads to Vairāgya.
• Tyāga (त्याग) refers to “renunciation of possessiveness”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
• Tyāga (त्याग) refers to “avoidance”, as mentioned in verse 4.33-34 of the Aṣṭāṅgahṛdayasaṃhitā (Sūtrasthāna) by Vāgbhaṭa.—Accordingly, “[...] avoidance [viz., tyāga] of offences against wisdom, assuagement of the senses, awareness, knowledge of the region, season, and constitution, (and) imitation of the conduct of sages: this method (has been) taught in brief for the non-arising of endogenous and accidental diseases and for the alleviation of (those which have) arisen”.
• Tyāga (त्याग) means “letting go” or “abandoning” and represents a term used for renunciation.—Śaṅkara often uses terms for renunciation drawn from the Bṛhadāraṇyaka-upaniṣad: vyutthāna (“transcendence”—literally “intensely rising up or away from”), bhikṣācārya (“begging”) and parivrājin (“one who goes forth”—appearing mostly in its derivative form parivrājaka, which by the medieval period designated the most radical type of renunciation). But he also interjects the synonyms saṃnyāsa (“set down completely”) and tyāga (“letting go” or “abandoning”) or parityāga (“complete letting go” or complete abandoning) both widely used in epic sources such as the Bhagavadgītā and in more specialized medieval Vedānta sources focusing exclusively on renunciation.

Dharma-samgraha

Tyāga (त्याग, “generosity”) or Tyāgānusmṛti refers to one of the “six recollections” (anusmṛti) as defined in the Dharma-saṃgraha (section 54). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., tyāga). The work is attributed to Nagarguna who lived around the 2nd century A.D.

Maha Prajnaparamita Sastra

Tyāga (त्याग):—Generosity (tyāga) is of two kinds:

• Making a gift by giving up a material object (āmiṣa);
• obtaining bodhi by giving up the fetters (saṃyojana).

The former is ‘abandoning’ insofar as it rejects avarice (mātsarya); by contrast, the latter, the ‘abandoning’ of the fetters, plays the role of cause and condition (hetupratyaya). It is necessary to reach the seventh ground in order to abandon the fetters.

According to chapter 36, there are two kinds of abandonment (tyāga):

• abandonment consisting of generosity (dāna-tyāga);
• abandonment of all the disturbing emotions (sarvakleśa-tyāga).

Abandonment consisting of generosity is of two kinds: i) material gifts (āmiṣadāna); ii) gift of the Dharma (dharmadāna) or preaching. Altogether these three kinds of abandonment make up abandonment (tyāga).

Jainism

Tyāga (त्याग, “renunciation”).—Ahiṃsa-vrata practised by the Śvetāmbras refers to the renunciation of killing. Basically, there are five kinds of tyāgas included in the eleven pratimās viz.

1. sacitta-tyāga pratimā, the stage of renouncing uncooked food;
2. ārambha-tyāga pratimā, the stage of abandonment of all professional activity;
3. parigraha-tyāga pratimā, the stage of transferring publicly one’s property to a son or relative;
4. anumati-tyāga pratimā, the stage of leaving the household and refraining from counselling in household matters,
5. uddiṣṭa-tyāga pratimā, the stage of not eating food especially prepared for oneself.

The Molesworth Marathi and English Dictionary

tyāga (त्याग).—m (S) Leaving, abandoning, forsaking, quitting. 2 The remuneration made to the gōndhaḷī, bharāḍī, ḍaurakarū &c. for their services.

The Aryabhusan school dictionary, Marathi-English

tyāga (त्याग).—m Leaving, quitting, abandoning.

The practical Sanskrit-English dictionary

Tyāga (त्याग).—[tyaj-bhāve ghañ]

1) Leaving, forsaking, abandoning, deserting, separation; न माता न पिता न स्त्री न पुत्रस्त्यागमर्हति (na mātā na pitā na strī na putrastyāgamarhati) Ms.8.389;9.79.

2) Giving up, resigning, renouncing; Ms.1.112; सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् (sarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān) Bg.12.11.

3) Gift, donation, giving away as charity; करे श्लाघ्यस्त्याग (kare ślāghyastyāga) Bh.2.65; वित्तं त्यागनियुक्तम् (vittaṃ tyāganiyuktam) (durlabham) H. 1.139; त्यागाय संभृतार्थानाम् (tyāgāya saṃbhṛtārthānām) R.1.7; Pt.1.169.

4) Liberality, generosity; Ms.2.97; R.1.22.

5) Secretion, excretion.

6) Dismissing, discharging.

7) Sacrificing oneself; मिथो यत् त्यागमुभयासो अग्मन् (mitho yat tyāgamubhayāso agman) Rv.4.24.3.

8) A sage.

Derivable forms: tyāgaḥ (त्यागः).

Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Tyāga (त्याग).—m.

(-gaḥ) 1. Gift, donation. 2. Abandoning, leaving, parting from, separation, deserting, &c. 3. A sage, one who separates himself from worldly thoughts. E. tyaj to abandon, bhāve ghañ aff.

Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary

Tyāga (त्याग).—i. e. tyaj + a, m. 1. Abandoning, [Mānavadharmaśāstra] 10, 111; [Pañcatantra] 261, 6; forsaking, [Mānavadharmaśāstra] 8, 389; resigning, [Rāmāyaṇa] 4, 7, 9. 2. Giving away, Böhtl. Ind. Spr. 499; liberality, [Daśakumāracarita] in Chr. 180, 16; prodigality, Böhtl. Ind. Spr. 1260. 3. Secretion, Mahābhārata 14, 630.

Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Tyāga (त्याग).—[masculine] leaving, abandoning, rejecting, avoiding, giving up; donation, sacrifice (also [figuratively] of one’s life); also = seq.

Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

1) Tyāga (त्याग):—[from tyaj] m. ([Pāṇini 6-1, 216]) leaving, abandoning, forsaking, [Manu-smṛti] etc.

2) [v.s. ...] quitting (a place, deśa-), [Pañcatantra]

3) [v.s. ...] discharging, secretion, [Mahābhārata xiv, 630; Varāha-mihira’s Bṛhat-saṃhitā] giving up, resigning, gift, donation, distribution, [Kātyāyana-śrauta-sūtra; Manu-smṛti] etc.

4) [v.s. ...] sacrificing one’s life, [Ṛg-veda iv, 24, 3]

5) [v.s. ...] liberality, [Manu-smṛti ii, 97; Rāmāyaṇa] etc.

6) [v.s. ...] a sage, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

7) [v.s. ...] cf. ātma-, tanu-, deha-, prāṇa-, śarīra-.

[Sanskrit to German] (Deutsch Wörterbuch)

Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch

Tyāga (त्याग):—und tyāga (von tyaj) [Pāṇini’s acht Bücher 6, 1, 216] (vgl. [159]). tyāga [Ṛgveda] m. = varjana [Hemacandra’s Anekārthasaṃgraha 2, 32.] [Medinīkoṣa g. 6.]

1) das Verlassen, im-Stich-Lassen, das Verstossen (einer Person): na mātā na pitā na strī na putrastyāgamarhati [Manu’s Gesetzbuch 8, 389. 9, 79. 10, 113.] [Yājñavalkya’s Gesetzbuch 1, 72.] [Mahābhārata 1, 3909.] [Rāmāyaṇa 2, 52, 45.] gurumātṛpitṛ [Manu’s Gesetzbuch 11, 59. 62.] [Brāhmaṇavilāpa 1, 33.] [Nalopākhyāna 10, 9.] [Rāmāyaṇa 4, 7, 9.] [Kathāsaritsāgara 13, 71.] aṅganā das Meiden der Weiber [Trikāṇḍaśeṣa 2, 7, 29.] —

2) das Verlassen (eines Ortes): deśa [Pañcatantra 261, 6.] —

3) das Entlassen, von-sich-Geben: retomūtrapurīṣāṇām [Mahābhārata 14, 630.] śleṣma [Varāhamihira’s Bṛhajjātaka S. 50, 33. 45, 58.] —

4) das Aufgeben, Verzichten, Entsagung, Hingabe [Kapila 3, 75.] tyāgaviyogau freiwilliges Aufgeben und gezwungene Trennung [4, 5.] [Manu’s Gesetzbuch 10, 111.] svakarmaṇām 24. sarvakarmaphala [Bhagavadgītā 12, 11. 18, 1. 2. 4.] sukha [Rāmāyaṇa 4, 7, 9.] vaira [Yogasūtra 2, 35.] upārjitānāmarthānām [Pañcatantra II, 157.] dhanānāṃ jīvitasya ca [Hitopadeśa I, 38.] dhana [Rāmāyaṇa 4, 7, 9.] jīva [Prabodhacandrodaja 89, 5.] [Sāhityadarpana 182.] atyāge pi tanoḥ [Bhartṛhari 3, 91.] Hingabe eines Gutes (im Opfer): dravyaṃ devatā tyāgaḥ [Kātyāyana’s Śrautasūtrāṇi 1, 2, 2. 7, 21.] [Scholiast Pāṇini’s acht Bücher 208, 2. 394, 3 v. u. 423, 1 v. u.] —

5) Aufopferung, Hingabe des Lebens: mi.ho yattyā.amu.hayāso.agman [Ṛgveda 4, 24, 3.] —

6) Freigebigkeit, = dāna [Amarakoṣa 2, 7, 28.] [Hemacandra’s Abhidhānacintāmaṇi 386.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Manu’s Gesetzbuch 2, 97.] dhanadena samastyāge [Rāmāyaṇa 1, 1, 9.] [Suśruta 1, 122, 19.] [Bhartṛhari 2, 34. 55.] [Raghuvaṃśa 1, 7. 22.] [Pañcatantra 201, 19.] [Dhūrtasamāgama 68, 3.] yuta freigebig [VARĀH.] [LAGHUJ. 9, 15.] śīlatā ad [Hitopadeśa I, 100.] —

7) ein Weiser (vivekipuruṣa) [Śabdaratnāvalī im Śabdakalpadruma] — Vgl. ātma (Verlust des Bewusstseins [Suśruta 1, 192, 6]), tanu, deha, prāṇa, śarīra .

--- OR ---

Tyāga (त्याग):—

2) sthāna [Spr. 3348.]

Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung

Tyāga (त्याग):—m. —

1) das Verlassen , im Stich Lassen , Verstossen (einer Person). —

2) das meiden. —

3) das Verlassen (eines Ortes). —

4) das Entlassen , Vonsichgeben. —

5) das Aufgeben , Verzichten , Entsagung , Hingabe. vāsasām das Ablegen — , Wechseln der Kleider. —

6) Hingabe des Lebens , Aufopferung. —

7) Hingabe eines Gutes (im Opfer). —

8) Freigebigkeit. yuta Adj. freigebig.

context information

Sanskrit also spelt 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.

True Colours

An electron that falls from a higher to a lower level has less energy.

The energy lost in this way is radiated as a photon of that energy, whose frequency ν (the “colour” of the photon) is given by E/h.

Conversely, an electron absorbing a photon is raised to a higher level.

Schrödinger’s cat, Heisenberg’s uncertainty principle and even quantum entanglement: these quantum phenomena are attempts to explain the world on an infinitesimally small scale, and have become relatively well-known in the century or so since they were discovered.

But they are barely the beginning of the weird and counterintuitive behaviours of atoms and subatomic particles. Many bizarre quantum effects still remain obscure.

The quantum Zeno effect

Let’s start with a twist on the classic Schrödinger’s cat situation. In this famous thought experiment, a cat is trapped in a box with radioactive material; if it decays, the radiation triggers a detector that releases a poison gas, and the cat is killed.

But until we check inside to measure the outcome, the contents of the box are in two states simultaneously: in one there has been no decay and the cat is alive, and in the other, there has been decay and the cat is dead. At the moment we take a peek, the decision is made and the cat turns out to be dead or lives another day.

But if you subtly peeked into the box thousands of times per second to keep an eye on the radioactive material, you might be able to alter its behaviour. Depending on the way you observe, it turns out to be possible to either delay the decay (called the quantum Zeno effect) or accelerate it (the quantum anti-Zeno effect). The effect takes its name from the ancient Greek philosopher Zeno, who in a series of logical paradoxes – the most famous involves the athletic hero Achilles in a footrace with a tortoise — ‘proved’ that movement was impossible because any distance could be cut into an infinite number of smaller distances.

The twist is that the Zeno effects occur due to the disturbance caused by the measurement – even shaking the box without looking inside might be enough to do the trick.

Neutrinos lack individual identities

Schrödinger’s cat is an example of one of the stranger ideas in quantum physics: superposition. This basically says that objects can exist in two or more states at the same time – while a cat that is both alive and dead isn’t something you’re likely to see in real life, physicists in the lab often make use of electrons that are spinning clockwise and counterclockwise simultaneously, say.

Building on this idea, scientists have shown that ghostly particles called neutrinos can be trapped in two or more states at once as they travel over hundreds of kilometres. Neutrinos are subatomic particles that barely interact with matter (ten trillion pass through your hand per second) and they can rapidly oscillate between different “flavours” or types as they speed through space, starting as one flavour and arriving at their destination as another.

But this switch isn’t simple. Research shows that during the journey, the neutrinos have no definite flavour – they remain in a state of an identity crisis, simultaneously many flavours at once.

The Hong-Ou-Mandel effect

Quantum optics is an area of research involving light and its interactions with matter on the tiniest of scales.

The Hong-Ou-Mandel effect describes the weird ways in which two photons can interact in a beam splitter, which is an optical device that splits a beam of light in two, like a prism. When a photon enters a 50:50 beam splitter it can either bounce off or pass through, with a 50% chance of each possibility.

If two identical photons enter a beam splitter from either side (as pictured), there are four different possibilities:

The photon above is reflected and the photon below is transmitted;

Both are transmitted;

Both are reflected;

The photon above is transmitted and the photon below is reflected.

Here’s where it gets strange: because the photons are identical, we can’t distinguish possibility 2 from possibility 3 – and so the identical photons just cancel each other out.

As a result, 1 and 4 are the only results you ever see: both photons will always end up on the same side of the splitter.

Vacuum birefringence

Sometimes we have to look at the universe on a grand scale to get a sense of the very small.

Astronomers studying an incredibly dense and strongly magnetised neutron star recently found the first evidence of a quantum effect called vacuum birefringence. This was first hypothesised in the 1930s when quantum theory predicted that empty space – a vacuum – is not empty at all. Rather, it is chock full of virtual particles that flash in and out of existence.

Normally it is expected that the light passes through the vacuum of space unchanged, but it turns out extreme magnetic fields, like those around a neutron star, can modify the properties of these virtual particles in a vacuum and affect the polarisation of passing light. When the light reaches telescopes on Earth, the outcome of this quantum effect can be seen on a macroscopic level.

Temperature goes quantum

Imagine cranking up the heat in your oven and putting in a cake to bake, only to later discover that patches of the cake didn’t cook because parts of the oven are still at room temperature.

We are used to the idea that heat flows smoothly from hot spots to adjacent cold ones, warming up a room or object evenly. In quantum physics, this is not always the case. Research has found that temperature behaves in odd ways in graphene, an extraordinary material made of a single-layer sheet of carbon atoms. Electrons carrying heat propagate out in waves, and these ripples mean that some spots in the graphene remain cold while others heat up.

Excitingly, the size of the ripples can be controlled so they can be observed with thermal microscopes, giving scientists a view into temperature at a quantum level. If this effect can be harnessed, it may lead to applications in computing, medicine, and environmental monitoring.

大順 Unity,

the Great Concor‧dance

शिव Śiva Dance, Cern

The roots of śiva in folk etymology are

• śī which means "in whom all things lie, pervasiveness" 
• and va which means "embodiment of grace".

The word Shiva is used as an adjective in the Rig Veda (approximately 1700–1100 BC), as an epithet for several वैदिक देवता Rigvedic deities, including रुद्र Rudra. The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who is the "creator, reproducer and dissolver".

Monday, March 1 2021

"The brotherhood of man ― preach it ever!

O, that man would gain the understanding in his heart of this universality of the truth, that man IS his brother's keeper!

Then may there be the awakening within each soul of the necessity of its giving expression to those in every walk of life."

― Edgar Cayce (ECRL 866-1)

《道德經》第65章

古之善為道者，非以明民，將以愚之。

民之難治，以其智多。

故以智治國，國之賊；不以智治國，國之福。

知此兩者亦𥡴式。常知𥡴式，是謂玄德。

玄德深矣，遠矣，與物反矣，然後乃至大順。

The ancients who showed their skill in practising the Dào did so, not to enlighten the people, but rather to make them simple and ignorant.

The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing.

He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor).

Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.

― James Legge (Pure, unmixed excellence)

In the days of old, those who practised Tao with success did not,

By means of it,

Enlighten the people, but on the contrary, sought to make them ignorant.

The more knowledge people have, the harder they are to rule.

Those who seek to rule by giving knowledge

Are like bandits preying on the land.

Those who rule without giving knowledge

Bring a stock of good fortune to the land.

To have understood the difference between these who things

Is to have a test and standard

To be always able to apply this test and standard

Is called the mysterious “power”, so deep-penetrating,

So far-reaching,

That can follow things back —

All the way back to the Great Concordance.

Dào De Jing Chapter 65 ― Arthur Waley

In olden times those who were most practised in the Tao did not use their knowledge to instruct the people; they used it rather keep them simple.

It is when they are overstocked with learning that people are hard to govern.

To govern by adding to the people's store of learning is to prey on the country;

To govern by decreasing the people's store of learning is to be a blessing to the country.

He who is familiar with these two methods will not want a touchstone.

Always bearing this in mind, he will be able to draw on the Mysterious Power;

This power is infinitely deep and far-reaching, and, unlike all things else, goes back and back,

Until it attains to complete Unity.

Dào De Jing Chapter 65 ― Herman Ould

 宮脇 昭, Miyawaki Akira

The Miyawaki method of reconstitution of "indigenous forests by indigenous trees" produces a rich, dense and efficient protective pioneer forest in 20 to 30 years, where natural succession would need 200 years in temperate Japan and 300 to 500 years in the tropics. Success requires compliance with the following phases:

• Rigorous initial site survey and research of potential natural vegetation.
• Identification and collecting of a large number of various native seeds, locally or nearby and in a comparable geo-climatic context.
• Germination in a nursery (which requires a technique for some species, for example, those that germinate only after passing through the digestive tract of a certain animal, or that need a particular symbiotic fungus, or a cold-induced dorming phase, etc.).
• Preparation of the substrate if it is very degraded (addition of organic matter/mulch (for example with 3–4 kg of rice straw per square metre, to replace the protection afforded by surface humus and leaf litter) and (in areas with heavy or torrential rainfall) planting mounds for tap-root species that require a well-drained soil surface. Hill slopes can be planted with more ubiquitous surface roots species (cedar, Japanese cypress, pine, etc.)
• Plantation respecting biodiversity inspired by the model of the natural forest. Miyawaki implements and recommends unusually dense plantation of very young seedlings (but with an already mature root system: with symbiotic bacteria and fungi present), for example, 30 cm oaks from acorns, raised in a nursery over two years. Density aims at stirring competition between species and the onset of phytosociological relations close to what would happen in nature (30 to 50 plants per square metre in the temperate zone, up to 500 or even 1000 seedlings per square metre in Borneo);
• Plantations randomly distributed in space in the way plants are distributed in a clearing or at the edge of the natural forest, not in rows or staggered (meeting on this point with the Prosilva methods in Europe).

The results show that this method, if properly applied, quickly produces a multi-layered forest and according to him, a soil with a microbial and acari composition quickly approaching that of a normal primary forest. He has published dozens of books, treatises, and articles on his researches and results.

小大為一

Sunday, February 28, 2021

"Don’t fight against the things that hurt you, but LOVE goodness, love honour, love patience.

Divine love may bring the knowledge, the understanding, and the wisdom to those things that bring self in alignment with Creative Forces."

― Edgar Cayce (ECRL 1215-4)

《道德經》第64章

其安易持，其未兆易謀。

其脆易泮，其微易散。

為之於未有，治之於未亂。

合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。

為者敗之，執者失之。

是以聖人無為故無敗；無執故無失。

民之從事，常於幾成而敗之。

慎終如始，則無敗事，是以聖人欲不欲，不貴難得之貨；學不學，復衆人之所過，以輔萬物之自然，而不敢為。

64 ― James Legge (Guarding the minute)

That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.

The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.

He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so) and therefore does not lose his bold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.

Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things and does not dare to act (with an ulterior purpose of his own).

64 ― Arthur Waley

“What stays still is easy to hold;

Before there has been an omen it is easy to lay plans.

What is tender is easily torn,

What is minute is easy to scatter.”

Deal with things in their state of not-yet-being,

Put them in order before they have got into confusion.

For “the tree big as a man's embrace began as a tiny sprout,

The tower nine storeys high began with a heap of earth,

The journey of a thousand leagues began with what was under the feet”.

He who acts harms; he who grabs lets slip.

Therefore the Sage does not act, and so does not harm;

Does not grab, and so does not let slip.

Whereas the people of the world, at their tasks,

Constantly spoil things when within an ace of completing them.

“Heed the end no less than the beginning,”

And your work will not be spoiled.

Therefore the Sage wants only things that are unwanted,

Sets no store by products difficult to get,

And so teaches things untaught,

Turning all men back to the things they have left behind,

That the ten thousand creatures may be restored to their Self-so.

This he does, but dare not act.

Dào De Jing Chapter 64 - Herman Ould

That which is motionless can be easily held;

That which has not been forecast can be easily planned;

That which is still tender can be easily broken;

That which is minute can be easily scattered.

Take things in hand before they come into existence;

Put things in order before they are in a state of confusion.

The tree which fills your arms' embrace brew from a tine shoot;

The nine-storey tower arose from a heap of earth.

The journey of a thousand miles began with the spot of earth covered by one's own feet.

He who acts, spoils. He who grasps loses.

The Sage does not act: therefore he does not spoil things.

He does not grasp; therefore he does not lose things.

But ordinary people, eagerly going about their business,

Often fail when they are on the verge of succeeding.

Keep watch on the end as well as on the beginning;

Then you will not fail.

Therefore the Sage:

Desires only the undesiring;

He does not value things that are hard to come by.

He learns how not to learn,

Turning back to those things which others have passed through,

And thus helps all creatures to fulfil their own natures.

But he does not venture to act.

《千里之行 始于足下》

生詞本

【成語】千里之行，始於足下【qiān lǐ zhī xíng shǐ yú zú xià】

【釋義】走一千里路，是從邁第一步開始的。比喻事情總是從頭開始，逐步發展的。

【出處】老子·《道德經》·第六十四章：“合抱之木，生於毫末；九層之台，起於壘土；千里之行，始於足下。千里之行，始於足下。”

【近義詞】積少成多

【反義詞】好高騖遠

【例句】古人說“千里之行，始於足下”，你還是踏踏實實地學習吧。

老子是春秋時期著名的哲學家，關於他的名字有很多有趣的傳說。

據說老子的母親理氏有一天正在村頭的河邊洗衣服，忽然看見上游飄下一個黃澄澄的李子。理氏忙用樹枝將這個拳頭大小的黃李子撈了上來。到了中午，理氏又熱又渴，便將這個李子吃了下去。從這之後，理氏便懷了孩子。

理氏懷了八十一年的胎，生下一個男孩。這男孩一生下來就白眉白髮，白白的大絡腮鬍子。因此，理氏給他取的名字就叫“老子”。老子生下來就會說話，他指著院子中的一棵李子樹，對母親說：“李就是我的姓。”

後來，老子做過周朝的官。這是一個管理藏書的官職，因為這個緣故，老子知識淵博，在當時名聲很大。孔子年輕時曾經專門拜訪過老子，向他請教周朝的禮儀。

老子寫過一本只有五千字的書，名字是《道德經》。書中講了很多能啟發人的道理。老子說：“合抱之木，生於毫末；九層之台，起於累土；千里之行，始於足下。”意思是說，雙臂合抱的大樹，是從細小的幼芽開始長成的；很多層的高台，是從第一筐泥土開始壘起來的；千里遠的路程，是從腳下第一步開始才能走完的。

在這裡，老子用生動的事例，說明事物都是從小到大發展變化的道理