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1 רוחא
רוּחָאch. sam( רוּחַ II f. (b. h.; רָוַח) wind, air; direction, side). Targ. Gen. 1:2. Ib. 8:1. Ib. 6:17. Ib. 45:27 רוח נבואה (O. ed. Berl. קודשא) = h. רוח הקדש, v. preced.; a. v. fr.Gen. R. s. 38, end נסגוד לר׳וכ׳ let us worship the wind that scatters the clouds; ונסגוד לבר …ר׳ let us worship man that carries the wind (whose body is filled with air). Gitt.67b דהאר׳וכ׳, v. קוּרְדְּיָיקוֹס; a. fr.Pl. רוּחִין, רוּחַיָּא, רוּחֵי, רוּחָתָא. Targ. O. Num. 16:22. Targ. Deut. 32:24. Targ. Y. I ib. רווחין (corr. acc.), v. רְוַוח I; a. fr.Y.Shek.V, end, 49b רבהון דרוּחַיָּיא the chief of the evil spirits. Gen. R. s. 20, end ר׳ דביתא טביןוכ׳ the spirits of a mans house are benevolent, for they grow up with him; ר׳ דחקלא the spirits of the field; ib. s. 24, end. Lev. R. s. 5 שידא שריהון דר׳ Sheda (demon), the prince of the spirits. B. Bath.25a לכלר׳ אוקמןוכ׳ place me (for prayer) in any direction except due east; a. fr. -
2 רוּחָא
רוּחָאch. sam( רוּחַ II f. (b. h.; רָוַח) wind, air; direction, side). Targ. Gen. 1:2. Ib. 8:1. Ib. 6:17. Ib. 45:27 רוח נבואה (O. ed. Berl. קודשא) = h. רוח הקדש, v. preced.; a. v. fr.Gen. R. s. 38, end נסגוד לר׳וכ׳ let us worship the wind that scatters the clouds; ונסגוד לבר …ר׳ let us worship man that carries the wind (whose body is filled with air). Gitt.67b דהאר׳וכ׳, v. קוּרְדְּיָיקוֹס; a. fr.Pl. רוּחִין, רוּחַיָּא, רוּחֵי, רוּחָתָא. Targ. O. Num. 16:22. Targ. Deut. 32:24. Targ. Y. I ib. רווחין (corr. acc.), v. רְוַוח I; a. fr.Y.Shek.V, end, 49b רבהון דרוּחַיָּיא the chief of the evil spirits. Gen. R. s. 20, end ר׳ דביתא טביןוכ׳ the spirits of a mans house are benevolent, for they grow up with him; ר׳ דחקלא the spirits of the field; ib. s. 24, end. Lev. R. s. 5 שידא שריהון דר׳ Sheda (demon), the prince of the spirits. B. Bath.25a לכלר׳ אוקמןוכ׳ place me (for prayer) in any direction except due east; a. fr. -
3 असुर _asura
असुर a. [असु-र Uṇ1.42]1 Living, alive, spiri- tual.-2 An epithet of the Supreme Spirit or Varuṇa.-3 Incorporeal, super-human, divine.-रः [According to Nir. अ सुरताः स्थानेषु न सुष्टु रताः स्थानेषु चपला इत्यर्थः; or अस्ताः प्रच्याविता देवैः स्थानेम्यः or from असु; असुः प्राणः तेन तद्वन्तो भवन्ति रो मत्वर्थ; or सोर्देवानसृजत तत्सुराणां सुरत्वम्, असोः असुरानसृजत तदसुराणामसुरत्वम्; सोः = प्रशस्तादात्मनः प्रदेशात्]1 An evil spirit, a demon; the chief of the evil spirits; वृकद्वरसो असुरस्य वीरान् Rv.2.3.4. the Rām. thus accounts for the name:-- सुराप्रतिग्रहाद्देवाः सुरा इत्य- भिविश्रुताः । अप्रतिग्रहणात्तस्या दैतेयाश्चासुरास्तथा ॥ [In the oldest parts of the Ṛigveda the term Asura is used for the Supreme Spirit and in the sense of 'god', 'divine'; it was applied to several of the chief deities such as Indra, Agni, and especially Varuṇa. It afterwards acquired an entirely opposite meaning, and came to signify a demon or an enemy of the gods. The Brāhmaṇas state that Prajāpati created Asuras with the breath ( Asu); particularly from the lower breath. The Vāyu P. says that Asuras were first produced as sons from Prajāpati's groin; cf. also Nir. above].-2 A general name for the enemies of gods, Daityas and Dānavas, distinguished from Rākṣasas descended from Pulastya; कानीयसा एव देवा ज्यायसा असुराः Bṛi. Up.1.3. Bg.11.22.-3 A ghost or spectre.-4 The sun (said to be from अस् to shine).-5 An elephant.-6 An epithet of Rāhu.-7 A cloud.-8 N. of a warrior tribe.-रा 1 Night.-2 A zodiacal sign.-3 A prostitute.-री 1 A female demon, wife of an Asura.-2 N. of the plant Sinapis Racemosa Roxb. (Mar. काळी मोहरी).-Comp. -अधिपः, -इन्द्रः, -राज्, -जः 1 the lord of the Asuras.-2 an epithet of Bali, grandson of Prahlāda; यज्ञं चकार सुमहानसुरेन्द्रो महाबलः Rām.1.29.6.-आचार्यः, -गुरुः 1 N. of the preceptor of the Asuras, Sukrāchārya.-2 the planet Venus.-आह्वम् bell-metal.-क्षयण, -क्षिति a. destroying the Asuras; असुरक्षयणं वधं त्रिषन्धिं दिव्याश्रयन् Av.11.1.1; यमबध्नाद् बृहस्पतिर्देवेभ्यो असुरक्षितिम् Av.1.6.22.-गुरुः 1 The planet Venus (शुक्र).-2 Śukrāchārya.-द्रुह् 'Enemy of the Asuras', a god; पुरः क्लिश्नाति सोमं हि सैंहिके- यो$सुरद्रुहाम् Śi.2.35.-द्विष् m. an enemy of the Asuras, i. e. a god.-माया demoniacal magic; येना श्रवस्यवश्चरथ देवा इवासुरमायया Av.3.9.4.-रक्षस् n. (pl.) the Asuras and Rākṣasas. (-सम्) a demoniacal being partaking of the qualities of both the classes.-रिपुः, -सूदनः 'destroyer of Asuras', an epithet of Viṣṇu; भ्राता भव यवीयांस्त्वं शक्रस्यासुरसूदन Rām.1.29.17.-हन् m.1 One who destroys the Asuras, an epithet of Agni, Indra &c.-2 N. of Viṣṇu. -
4 असुर
ásuramfn. (2. as Uṇ.), spiritual, incorporeal, divine RV. AV. VS. ;
m. a spirit, good spirit, supreme spirit (said of Varuṇa) RV. VS. ;
the chief of the evil spirits RV. II, 30, 4 and VII, 99, 5 ;
an evil spirit, demon, ghost, opponent of the gods RV. VIII, 96, 9; X AV. etc.. ;
<these Asuras are often regarded as the children of Diti by Kaṡyapa seeﾠ daitya;
as such they are demons of the first order in perpetual hostility with the gods, andﾠ must not be confounded with the Rākshasas orﾠ imps who animate dead bodies andﾠ disturb sacrifices>;
a N. of Rāhu VarBṛS. etc.;
the sun L. ;
a cloud Naigh. (cf. RV. V, 83, 6);
(ās) m. pl. N. of a warrior-tribe, (gaṇa parṡv-ādi, q.v.);
of a Vedic school;
(ā) f. night L. ;
a zodiacal sign L. ;
(ī) f. a female demon, the wife of an Asura, KaushBr. (cf. āsurī andﾠ mahâ̱surī);
the plant Sinapis Ramosa Roxb. L. <In later Sanskṛit sura has been formed from asura, as sita from asita q.v.>
seeﾠ ásu
- असुरकुमार
- असुरक्षयण
- असुरक्षिति
- असुरगुरु
- असुरतमस
- असुरत्व
- असुरद्रुह्
- असुरद्विष्
- असुरब्रह्म
- असुरमाया
- असुरयोनि
- असुररक्षस
- असुरराज्
- असुररिपु
- असुरलोक
- असुरसूदन
- असुरहन्
- असुराचार्य
- असुराधिप
- असुरारि
- असुराह्व
- असुरेज्य
- असुरेन्द्र
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5 Σατάν
A adversary, opponent, LXX 3 Ki.11.14,23; transl. by ἐπίβουλος in LXX 1 Ki.29.4; also accuser, transl. by ὁ διάβολος in Jb.1.6 sq., Za.3.1:—hence as chief of the evil spirits, the Devil, 2 Ep.Cor.12.7 (indecl., as gen.); also [full] Σᾰτᾰνᾶς, ᾶ, ὁ, LXX Jb.2.3 (cod. A), Si.21.27, freq. in NT, Ev.Matt.4.10, al.:—Adj. [full] Σατανικός, ή, όν, PLond.5.1731.11 (vi A.D.). -
6 Belial
Belĭal, indecl. ( Belĭas, ae, m.), = Heb., Belial, a chief of the evil spirits, Prud. Psych. 714; Tert. Cult. Fem. 1, 2; Vulg. Deut. 13, 13; id. 2 Cor. 6, 15. -
7 कुबेर
kúberaorﾠ in later Sanskṛit kuvera m. (originally) N. of a chief of the evil beings orﾠ spirits orﾠ darkness having the N. Vaiṡravaṇa AV. VIII, 10, 28 ṠBr. etc.. ;
(afterwards) the god of riches andﾠ treasure (regent of the northern quarter which is hence called kubera-guptādiṡ Kum. III, 25) Mn. MBh. etc.;
(he is regarded as the son of Viṡravas by Iḍaviḍā BhP.,
the chief of the Yakshas, andﾠ a friend of Rudra Hariv. 13131 ;
he is represented as having three legs andﾠ only eight teeth;
with Jainas he is the attendant of the nineteenth Arhat of the present Avasarpiṇī);
N. of a prince of Devarāshṭra;
of the great-grandfather of Bāṇa-bhaṭṭa (author of the Kādambarī);
of the author of the Datta-candrikā;
the tree Cedrela Toona;
(mfn.), deformed, monstrous L. ;
slow, lazy L. ;
- कुबेरगिरि
- कुबेरतीर्थ
- कुबेरदत्त
- कुबेरनलिनी
- कुबेरबान्धव
- कुबेरवन
- कुबेरवल्लभ
- कुबेरहृदय
- कुबेरहृद्य
- कुबेराक्ष
- कुबेराचल
- कुबेराद्रि
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8 अगस्ति _agasti
अगस्ति [विन्ध्याख्यं अगं अस्यति; अस्-क्तिच् शकन्ध्वादि˚, Uṇ.4. 179, or अगं विन्ध्याचलं स्त्यायति +स्तभ्नाति, स्त्यै-क; or अगः कुम्भः तत्र स्त्यानः संहतः इत्यगस्त्यः]1 'Pitcher-born,' N. of a celebrated Ṛiṣi or sage.-2 N. of the star Canopus, of which Agastya is the regent.-3 N. of a plant (बकवृक्ष) Sesbana (or Ӕschynomene) Grandiflora [Mar. रुईमंदार]. [The sage Agastya is a very reputed personage in Hindu mythology. In the Ṛigveda he and Vasiṣṭha are said to be the off-springs of Mitra and Varuṇa, whose seed fell from them at the sight of the lovely nymph Urvaśī at a sacrificial session. Part of the seed fell into a jar and part into water; from the former arose Agastya, who is, therefore, called Kumbhayoni, Kumbhajanman, Ghaṭodbhava, Kalaśayoni &c; from the latter Vasiṣṭha. From his parentage Agastya is also called Maitrāvaruṇi, Aurvaśeya, and, as he was very small when he was born, he is also called Mānya. He is represented to have humbled the Vindhya mountains by making them prostrate themselves before him when they tried to rise higher and higher till they wellnigh occupied the sun's disc and obstructed his path. See Vindhya. (This fable is supposed by some, to typify the progress of the Āryas towards the south in their conquest and civilization of India, the humbling of the mountain standing meta- phorically for the removal of physical obstacles in their way). He is also known by the names of Pītābdhi, Samudra-chuluka &c.; from another fable according to which he drank up the ocean because it had offended him and because he wished to help Indra and the gods in their wars with a class of demons called Kāleyas who had hid themselves in the waters and oppressed the three worlds in various ways. His wife was Lopāmudrā. She was also called Kauṣītakī and Varapradā. She bore him two sons, Dṛḍhāsya and Dṛḍhāsyu. In the Rāmāyaṇa Agastya plays a distinguished part. He dwelt in a hermitage on mount Kunjara to the south of the Vindhya and was chief of the hermits of the south. He kept under control the evil spirits who infested the south and a legend relates how he once ate up a Rākṣasa named Vātāpi, who had assumed the form of a ram, and destroyed by a flash of his eye the Rākṣasa's brother who attempted to avenge him. In the course of his wandering Rāma with his wife and brother came to the hermitge of Agastya who received him with the greatest kindness and became his friend, adviser and protector. He gave Rāma the bow of Viṣṇu and accompanied him to Ayodhyā when he was restored to his kingdom after his exile of 14 years. The superhuman power which the sage possessed, is also represented by another legend, according to which he turned king Nahuṣa into a serpent and afterwards restored him to his proper form. In the south he is usually regarded as the first teacher of science and literature to the primitive Dravidian tribes, and his era is placed by Dr. Caldwell in the 7th or 6th century B.C. The Purāṇas represent Agastya as the son of Pulastya (the sage from whom the Rākṣsas sprang) and Havirbhuvā the daughter of Kardama. Several 'hymn-seers' are mentioned in his family, such as his two sons, Indra- bāhu, Mayobhuva and Mahendra, also others who served to perpetuate the family. The sage is represented as a great philosopher, benevolent and kind-hearted, unsurpassed in the science of archery and to have taken a principal part in the colonization of the south; निर्जितासि मया भद्रे शत्रुहस्तादमर्षिणा । अगस्त्येन दुराधर्षा मुनिना दक्षिणेव .दिक् ॥ Rām; अगस्त्याचरितामाशाम् R.4.44; cf. also; अगस्त्यो दक्षिणामाशामाश्रित्य नभसिः स्थितः । वरुणस्यात्मजो योगी विन्ध्यवातापिमर्दनः ॥ and R.6.61; Mv.7.14.] अगस्तितुल्या हि घृताब्धिशोषणे । Udbhaṭa. -
9 रक्षा _rakṣā
रक्षा [रक्ष्-भावे अ टाप्]1 Protection, preservation; guarding; मयि सृष्टिर्हि लोकानां रक्षा युष्मास्ववस्थिता Ku.2.28; Ś.2.15; R.2.4,8; Me.45.-2 Care, security.-3 A guard, watch.-4 An amulet or mystical object used as a charm, any preservative; as in रक्षाकरण्ड q. v. below.-4 A tutelary deity.-5 Ashes.-6 A piece of silk or thread fastened round the wrist on particular occasions, especially on the full-moon day of Śrāvaṇa, as an amulet or preservative; (रक्षी also in this sense).-7 Lac.-Comp. -अधिकृतः 1 one who is entrusted with protection or superintendence, a superintendent or governor; Ms.7.123;9.272.-2 a magistrate.-3 the chief police-officer.-अपेक्षकः 1 a porter; doorkeeper.-2 a guard of the women's apartments.-3 a catamite.-4 an actor.-करण्डः, -करण्डकम् a preservative cas- ket, an amulet, a magical or charmed casket; अहो रक्षाकरण्डकमस्य मणिबन्धे न दृश्यते Ś.7.-गृहम् a lying-in chamber; रक्षागृहगता दीपाः प्रत्यादिष्टा इवाभवन् R.1.68.-पट्टोलिका a cluster of amulets.-पत्रः a species of birch tree.-परिघः a protective bar.-पालः, -पुरुषः a watch- man, guard, police.-प्रतिसरः an amulet; दत्तरक्षाप्रति- सरामन्वालम्भनशोभनाम् Mb.3.39.4.-प्रदीपः a lamp kept burning as a sort of protection against evil spirits.-भूषणम्, -मणिः, -रत्नम् an ornament of jewel worn as an amulet or preservative against evil spirits.-मङ्गलम् a ceremony performed for protection (against evil spirits &c.).-महौषधिः a sovereign preservative remedy.-सूत्रम् a carrying-girth. -
10 πονηρός
πονηρός, ά, όν (s. πονέω, πόνος; Hes., Thu.+) comp. πονηρότερος Mt 12:45; Lk 11:26; superl. πονηρότατος (Diod S 14, 4, 2; PRyl III, 493, 89) Hm 3:5.—Freq. in Gk. lit. the opp. of ἀγαθός/καλός or χρηστός.① pert. to being morally or socially worthless, wicked, evil, bad, base, worthless, vicious, degenerateⓐ as adj.α. of humans or transcendent beings (since Trag. and Ps.-X., Rep. Ath. 1, 1; Is 9:16; Sir 25:16, 25; TestJob 43:5; ApcMos 21 γύναι; Philo, Joseph., Just.) ὁ πον. ἄνθρωπος (Plut., Alcib. 196 [13, 4]; cp. GrBar 13:1, 3; Philo, Exsecr. 149; Jos., Ant. 7, 291; Just., A II, 12, 3) Mt 12:35a; Lk 6:45a (where ἄνθρωπος is to be supplied); cp. 2 Th 3:2; 2 Ti 3:13. δοῦλος πον. (Comp. 120; Jos., Ant. 2, 55; 16, 296) Mt 18:32; 25:26; Lk 19:22 (cp. PFouad 25 verso I, 2 [II A.D.] address to an incompetent helper); γενεὰ πον. Mt 12:39, 45b; 16:4; Lk 11:29.—Mt 12:34. ἄνδρες πον. rowdies, ruffians Ac 17:5. People are called πονηροί in contrast to God Mt 7:11 (here the component of class distinction finds dramatic expression); Lk 11:13 (Iambl., Vi. Pyth. 18, 82 ἀληθέστατον … πονηροὶ οἱ ἄνθρωποι).—Of hostile spirits τὸ πνεῦμα τὸ πονηρόν (Cat. Cod. Astr. X 180, 16; 186, 4; cp. EGoodspeed, The Harrison Papyri, no. 1, 7: ClPh 5, 1910, 321) Ac 19:15f. Pl. (Cyranides p. 51, 14; Just., D. 30, 2 al.) Lk 7:21; 8:2; Ac 19:12f. Of the evil spirit that contends w. the Holy Spirit for a place in the human soul (cp. 1 Km 16:14–23) Hm 5, 1, 2 and 3. ἄγγελος πον. B 9:4 (Just., A II, 9, 4, D. 105, 3; cp. Paus. Attic. τ, 18 and Just., A I, 66, 4 πονηροὶ δαίμονες; Julian p. 371, 5; 11 Hertlein δαίμονες πονηροί; PLips 34 recto, 8 [375 A.D.] π. δαίμων. Did., Gen. 45, 4 αἱ π. δυνάμεις). ὁ πονηρὸς ἄρχων 4:13 (ἄρχων 1c).β. of things βουλή (Menand., Mon. 134 [568 Mei.]) B 6:7 (Is 3:9); 19:3; D 2:6; Hv 1, 2, 4b (βουλή 1). διαλογισμοί Mt 15:19; Js 2:4 (διαλογισμός 2). διδαχή Hm 6, 2, 7 (παντὶ ἔργῳ is dat. of disadvantage [Schwyzer II 150f]). δόλος (SIG 693, 6 [129 B.C.]) IEph 7:1. ἐπιθυμία (-αι: Dio Chrys. 4, 89) 2 Cl 16:2; Hv 1, 1, 8b; 1, 2, 4c; Hs 6, 2, 1 and oft. ἔργον 2 Ti 4:18; Hv 1, 2, 4b. (TestAbr A 6 p. 83, 28 [Stone p. 14] w. opp. ἀγαθόν.) ἔργα J 3:19; 7:7; Col 1:21; 1J 3:12b; 2J 11; Hv 3, 7, 6; 3, 8, 4 al. θησαυρός Mt 12:35b; Lk 6:45b (here θης. is to be supplied fr. the context). καρδία (ApcMos 13; cp. Menand., Fgm. 540, 8 [=538 Kö.], ψυχή) 1 Cl 3:4; καρδία πονηρὰ ἀπιστίας (gen. of quality; s. Schwyzer under πονηρία; B-D-F §165; definition Mlt. 74) Hb 3:12. καταλαλιά Hm 2:3. Arrogant καύχησις Js 4:16; λόγοι π. malicious words (Menand., Mon. 822 [542 Mei.]) 3J 10. Of the ὁδὸς τοῦ θανάτου D 5:1; cp. B 4:10 (PsSol 10:1). ὀφθαλμὸς π. (ὀφθαλμός 1 and s. 3 below) Mt 20:15; Mk 7:22. πρᾶγμα (Menand., Epitr. 1107 S. [749 Kö.]; Fgm. 530 Kö.; TestAbr A 4 p. 81, 5 [Stone p. 10]; Tat. 17, 3) Hv 1, 1, 8a; ῥᾳδιούργημα π. Ac 18:14. ῥῆμα π. slanderous, evil word (SIG 1175, 16; Jdth 8:8, 9) Mt 5:11 v.l. (the ῥ. is ‘bad’ because of the content consisting, as the context indicates, of false charges); Hs 5, 3, 6; συνείδησις π. evil, guilty conscience Hb 10:22 (the conscience is not itself intrinsically bad, but evil deeds load it with a bad content; B 19:12; D 4:14; Hm 3:4; ὑπόνοιαι π. 1 Ti 6:4. Cp. Ac 25:18 v.l. τὸ πονηρότατον ψεῦσμα the most wicked sin of lying Hm 3:5. Of a Christian’s name ἐκβάλλειν τὸ ὄνομα ὡς πονηρόν spurn the name as vile (i.e as held only by worthless persons) Lk 6:22 (cp. Ath. 2, 2).—In the judgment of Christians a close connection w. sin is the chief characteristic of this age: ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ Gal 1:4. Cp. αἱ ἡμέραι πονηραί εἰσιν Eph 5:16.—B 2:1. Sg. Eph 6:13.ⓑ as subst.α. wicked or evil-intentioned person, evildoer (Dt 21:21; Esth 7:6; Just., A I, 27, 1; Ath. 2, 3; Theoph. Ant. 2, 37 [p. 198, 22]) ὁ πονηρός (the art. is generic) Mt 5:39; 1 Cor 5:13 (Dt 17:7, cp. 19:19 al.; PZaas, JBL 103, ’84, 259–61); B 19:11 v.l. (but τὸ πον. in text).—Pl. πονηροὶ καὶ ἀγαθοί (cp. Philo, Praem. 3; Jos., Ant. 6, 307; 8, 314 God ἀγαπᾷ τ. ἀγαθούς, μισεῖ δὲ τ. πονηρούς; Iren. 1, 24, 2 [Harv. I 198, 4]) Mt 5:45; 22:10. Opp. οἱ δίκαιοι 13:49 (cp. T. Kellis 22, 48f). W. οἱ ἀχάριστοι (s. ἀχάριστος; also Lucian, Timon 48, perh. fr. comedy [III p. 654 Kock]) Lk 6:35. W. ἁμαρτωλοί B 4:2.β. ὁ πονηρός the evil one=the devil (who is not defined as a sinner but as one who is morally destructive) Mt 13:19; J 17:15; Eph 6:16; 1J 2:13f; 5:18, 19 (κεῖμαι 3d); B 2:10; B 21:3; MPol 17:1; AcPlCor 2:2, 15) ἐκ τοῦ πονηροῦ εἶναι be a child of the evil one (ἐκ 3a, end) 1J 3:12a; cp. οἱ υἱοὶ τοῦ πονηροῦ Mt 13:38, in case πον. is masc. here.—The gen. τοῦ πονηροῦ Mt 5:37; 6:13 can also be taken as masc. (it is so taken by Ps.-Clem., Hom. 3, 55 p. 51, 19; 21; Tertullian, Cyprian, Origen, Chrysostom; KFritzsche, JWeiss; s. also Schniewind on Mt 6:13; Weymouth, Goodsp.;—it is taken as a neut. [s. γ] by Augustine: WMangold, De Ev. sec. Mt 6:13, 1886; BWeiss, Zahn, Wlh.; Harnack, SBBerlAk 1907, 944; PFiebig, D. Vaterunser 1927, 92; Betz, SM 380f; 405–13; Mft., NRSV marg.); Lk 11:4 v.l.; 2 Th 3:3; D 8:2. These passages may also belong underγ. τὸ πονηρόν (that which is) evil Lk 6:45c; Ro 12:9; 1 Th 5:22 (sim. Plut., Mor. 82c; s. also εἶδος 2); B 19:11. πᾶν πον. every kind of evil Mt 5:11; ποιεῖν τὸ πονηρὸν ἔμπροσθεν τοῦ κυρίου (cp. Dt 17:2; 4 Km 21:2, 20) Hm 4, 2, 2; cp. Ac 5:4 v.l.; 1 Cl 18:4 (Ps 50:6). τὸ πονηρὸν τοῦτο this shameful deed GJs 13:1. ἀγρυπνεῖν εἰς τὸ π. D 5:2 and ἐπὶ τὸ π. B 20:2 s. ἀγρυπνέω 2. ἐλάλησέν τι περὶ σοῦ πονηρόν Ac 28:21 (cp. JosAs 6:6).—Pl. wicked thoughts, evil deeds (Gen 6:5; 8:21) Mt 9:4; 12:35c; Mk 7:23; Lk 3:19; J 3:20 v.l.; Ac 25:18; 2 Cl 8:2. δύο καὶ πονηρά two evil things B 11:2 (Jer 2:13 v.l.).—πονηρόν ἐστίν τινι it is bad for someone Hm 5, 1, 4.—ῥύσασθαι ἀπὸ παντὸς πονηροῦ D 10, 5.② pert. to being so deficient in quality in a physical sense as to be worthless, of poor quality, worthless (X., Pla. et al.) καρποί (Ael. Aristid. 23, 57K.=42 p. 787 D.) Mt 7:17f (the same idea 13:48; cp. Jer 24:8 τὰ σῦκα τὰ πονηρά).③ pert. to being in an unhealthy condition physicallyⓐ in ref. to a part of the body sick (Pla., Prot. 313a σῶμα; πονηρῶς ἔχειν ‘be badly off’, ‘be ill’ since Thu. 7, 83, 3) of the eye (cp. Pla., Hipp. Min. 374d πονηρία ὀφθαλμῶν) Mt 6:23; Lk 11:34 (Weizsäcker, BWeiss, HHoltzmann, Fitzmyer, Goodsp., NRSV. But see s.v. ἁπλοῦς, λύχνος b, ὀφθαλμός 1, also 1aβ above and the four articles ET 53, ’42, 181f; 354f; 54, ’42, 26; 26f).ⓑ in ref. to the status of some ailment painful, virulent, serious (since Theognis 274) ἕλκος sore, ulcer (Dt 28:35; Job 2:7) Rv 16:2.—See Lofthouse s.v. κακός, end; WBrandt, ZNW 14, 1913, 189ff.—DELG s.v. πένομαι. M-M. TW. -
11 गन्धर्व
gandharvám. a Gandharva <though in later times the Gandharvas are regarded as a class, yet in RV. rarely more than one is mentioned;
he is designated as the heavenly Gandharva ( divyág- RV. IX, 86, 36 and X, 139, 5),
andﾠ is alsoﾠ called Viṡvā-vasu ( RV. X, 85, 21 and 22;139, 4 and 5) andﾠ Vāyu-keṡa (in pl. RV. III, 38, 6);
his habitation is the sky, orﾠ the region of the air andﾠ the heavenly waters
( RV. I, 22, 14; VIII, 77, 5; IX, 85, 12; 86, 36; X, 10, 4 AV. II, 2, 3);
his especial duty is to guard the heavenly Soma RV. IX, 83, 4 and 85, 12,
which the gods obtain through his intervention RV. AV. VII, 73, 3 ; cf. RV. I, 22, 14 ;
it is obtained for the human race by Indra, who conquers the Gandharva andﾠ takes it by force ( RV. VIII, 1, 11 and 77, 5);
the heavenly Gandharva is supposed to be a good physician, because the Soma is considered as the best medicine;
possibly, however, the word Soma originally denoted not the beverage so called, but the moon, andﾠ the heavenly Gandharva may have been the genius orﾠ tutelary deity of the moon;
in one passage RV. IX, 86, 36 the heavenly Gandharva andﾠ the Soma are identified;
he is alsoﾠ regarded as one of the genii who regulate the course of the Sun's horses
i, 163, 2; X, 177, 2; cf. 135, 5 ;
he knows andﾠ makes known the secrets of heaven andﾠ divine truths generally
( X, 139, 5 and 6 AV. II, 1, 2; XX, 128, 3 VS. XI, 1; XXXII, 9);
he is the parent of the first pair of human beings, Yama andﾠ Yamī RV. X, 10, 4),
andﾠ has a peculiar mystical power over women andﾠ a right to possess them RV. X, 85, 21 and 22; 40 and 41 ;
for this reason he is invoked in marriage ceremonies AV. XIV, 2, 35 and 36 ;
ecstatic states of mind andﾠ possession by evil spirits are supposed to be derived from the heavenly Gandharva (cf. - gṛihīta, - graha);
the Gandharvas as a class have the same characteristic features as the one Gandharva;
they live in the sky RV. AV. ṠBr. XIV,
guard the Soma RV. IX, 113, 3 ṠBr. III AitBr. I, 27,
are governed by Varuṇa (just as the Apsarasas are governed by Soma) ṠBr. XIII ĀṡvṠr. X, 7, 3,
know the best medicines AV. VIII, 7, 23 VS. XII, 98,
regulate the course of the asterisms ( AV. XIII, 1, 23 BhP. IV, 29, 21 ;
hence twenty-seven are mentioned VS. IX, 7),
follow after women andﾠ are desirous of intercourse with them (AV. ṠBr. III) ;
as soon as a girl becomes marriageable, she belongs to Soma, the Gandharvas, andﾠ Agni Gṛihyās. II, 19 f. Pañcat. Suṡr. ;
the wives of the Gandharvas are the Apsarasas
(cf. gandharvâ̱psarás),
andﾠ like them the Gandharvas are invoked in gambling with dice AV. VII, 109, 5 ;
they are alsoﾠ feared as evil beings together with the Rākshasas, Kimīdins, Piṡācas, etc., amulets being worn as a protection against them ( AV. Suṡr.);
they are said to have revealed the Vedas to Vāc
( ṠBr. III ; cf. PārGṛ. II, 12, 2),
andﾠ are called the preceptors of the Ṛishis ṠBr. XI ;
Purūravas is called among them ( ib.);
in epic poetry the Gandharvas are the celestial musicians orﾠ heavenly singers (cf. RV. X, 177, 2)
who form the orchestra at the banquets of the gods, andﾠ they belong together with the Apsarasas to Indra's heaven, sharing alsoﾠ in his battles;
Yājñ. I, 71 MBh. Hariv. etc..; cf. RTL. p. 238 ;
in the more systematic mythology the Gandharvas constitute one of the classes into which the higher creation is divided
(i.e. gods, manes, Gandharvas AV. XI, 5, 2 ;
orﾠ gods, Asuras, Gandharvas, men TS. VII, 8, 25, 2 ;
cf. ṠBr. X ;
orﾠ gods, men, Gandharvas, Apsarasas, Sarpas, andﾠ manes AitBr. III, 31, 5 ;
for other enumerations cf. Nir. III, 8 Mn. I, 37 RTL. p. 237 ;
III, 196; VII, 23; XII, 47 Nal. etc..);
divine andﾠ human Gandharvas are distinguished
( TUp. II, 8 the divine orﾠ Deva-Gandharvas are enumerated MBh. I, 2550 ff. and 4810 ff.);
another passage names 11 classes of Gandharvas (TĀr. I, 9, 3) ;
the chief orﾠ leader of the Gandharvas is named Citra-ratha Bhag. X, 26 ;
they are called the creatures of Prajāpati Mn. I, 37 ;
orﾠ of Brahmā. Hariv. 11793 orﾠ of Kaṡyapa 11850 ;
orﾠ of the Munis MBh. I, 2550 Hariv. 11553 ;
orﾠ of Prādhā MBh. I, 2556 ;
orﾠ of Arishṭā Hariv. 234 VP. I, 21 orﾠ of Vāc ( PadmaP.);
with Jainas the Gandharvas constitute one of the eight classes of the Vyantaras>;
N. of the attendant of the 17th Arhat of the present Avasarpiṇī L. ;
a singer VarBṛS. LXXXVII, 33 BhP. I, 11, 21 ;
the Koïl orﾠ black cuckoo L. ;
a sage, pious man Mahīdh. on VS. XXXII, 9 ;
a horse MBh. III, 11762 ;
cf. II, 1043 ;
the musk deer (derived fr. gandha) L. ;
the soul after death andﾠ previous to its being born again (corresponding in some respects to the western notion of a ghost) L. ;
N. of the 14th Kalpa orﾠ period of the world VāyuP. I, 21, 30 ;
of the 21st Muhūrta Sūryapr. ;
of a Svara orﾠ tone (for gāndhāra?) Hariv. II, 120, 4 ;
m. pl. the Gandharvas ( seeﾠ above);
N. of a people (named together with the Gāndhāras) R. VII, 100, 10 f. and 101, 2 ff. and 11 VarBṛS. XIV, 31 ;
(ā) f. Durgā Hariv. II, 120, 4 (v.l. gāndharvī);
(ī́) f. Gandharvī (daughter of Surabhi andﾠ mother of the race of horses MBh. I, 2631 f. R. III, 20, 28 f. VāyuP.)
RV. X, 11, 2 R. ;
night BhP. IV, 29, 21 ;
+ cf. Gk. κένταυρος fr. κενθαργγος
- गन्धर्वकन्या
- गन्धर्वखण्ड
- गन्धर्वगृहीत
- गन्धर्वग्रह
- गन्धर्वतैल
- गन्धर्वत्व
- गन्धर्वदत्ता
- गन्धर्वनगर
- गन्धर्वपत्नी
- गन्धर्वपद
- गन्धर्वपुर
- गन्धर्वराज
- गन्धर्वर्तु
- गन्धर्वलोक
- गन्धर्वविद्या
- गन्धर्वविवाह
- गन्धर्ववेद
- गन्धर्वहस्त
- गन्धर्वहस्तक
- गन्धर्वाप्सरस्
- गन्धर्वेष्ठा
-
12 Beelzebub
Beelzĕbŭb, indecl., or Beelzĕbŭl, ūlis, m., = Beelzeboub or Beelzeboul, Heb. or ; in eccl. Lat. Beelzebub, the chief of evil spirits, Vulg. Luc. 11, 15; Tert. adv. Marc. 4, 26; Prud. steph. 2, 267. -
13 Beelzebul
Beelzĕbŭb, indecl., or Beelzĕbŭl, ūlis, m., = Beelzeboub or Beelzeboul, Heb. or ; in eccl. Lat. Beelzebub, the chief of evil spirits, Vulg. Luc. 11, 15; Tert. adv. Marc. 4, 26; Prud. steph. 2, 267. -
14 bonus
bonus adj. [old duonus], good; as comp. in use melior, ōris cf. μᾶλλον, better; as sup. optimus 2 AP-, OP-, best: vir bonus, morally good, perfect; rarely bonus vir: in virorum bonorum numero haberi, honest: quem voles virum bonum nominato, producam, respectable: bone accusator, honorable: socer eius vir multum bonus est: vir optimus, most worthy: optimus olim Vergilius, H.: iudex, just: imperator, skilful, S.: consul, L.: opifex, H.: pater familias, thrifty, N.: servus, faithful: vir, a good husband, L.: custos, T.: civis, a good citizen.—Of the gods: fata bonique divi, H.: pater optime (Iuppiter), O.: in templo Iovis Optimi Maximi: O di boni, gracious gods: o mihi, Manes, este boni, propitious, V.— Of things, good, of good quality, well-made, useful: scyphi optimi, most artistic: agrum Meliorem nemo habet, more fertile, T.: nummi, current: voltūs, good looks, O.: navigatio, prosperous: tempestas, fine weather: ova suci melioris, fine flavor, H.: aetas, the prime of life: melior sensus, keener: mentem vobis meliorem dari, more sense, T.: bonam deperdere famam, good name, H.: otium, valuable, S.: optimae fabulae: esse meliore condicione, better off: esse spe bonā: meliora responsa, more favorable, L.: amnis Doctus iter melius, less injurious, H.: meliore Tempore dicam, more opportune, H.: librorum Copia, ample, H.: meliorem militem id certamen fecit, L.: vobis eadem quae mihi bona malaque esse, S.: bona bello Cornus, useful, V.: pecori bonus alendo (mons) erat, L.: eloqui copiose melius est quam, etc.: optimum visum est captivos deportare, L.: constituerunt optimum esse domum reverti, Cs.: optumum factu credens exercitum augere, S.: hoc vero optimum, ut is nesciat, etc. — In particular phrases, with venia: bonā veniā, with (your) kind permission, by (your) leave: abs te hoc bonā veniā expeto, T.: oravit bonā veniā Quirites, ne, etc., L.—With pax: cum bonā pace, or bonā pace, without dispute: alteri populo cum bonā pace imperitare, by common consent, L.: omnia bonā pace obtinere, L.— With res: bonae res, comforts, luxury, prosperity: bonis rebus morte privari: omnibus optimis rebus usus est, N.: bonis Rebus agit laetum convivum, in luxury, H.: de bonis rebus in vitā, de malis, of moral good and evil. — With ars: bonae artes, honorable conduct, S.: artis bonae famam quaerere, an honorable achievement, S.: bonarum artium studia, liberal studies: optimarum artium studia, the highest cnlture.—With fides: bona fides or fides bona, good faith, sincerity, fairness: polliceor hoc vobis bonā fide: ego defendi fide optimā, in perfect sincerity: ad fidem bonam pertinere, notum esse, etc., equity: quidquid dare facere oportet ex fide bonā (in a judicial decree).—With pars: melior pars, the better party, party in the right: maior pars (senatūs) meliorem vicit, L.: gratia melioris partis, the optimates, L.: (fuit) meliorum partium, of the aristocracy: bona pars, a large part, good share: bonam magnamque partem ad te attulit, T.: sermonis: hominum, H.: melior pars acta diei, most, V.: in optimam partem accipere, most kindly: in optimam partem cognosci, most favorably. — With mores: boni mores, morality, an upright life: propter eius suavissimos et optimos mores: ex optimo more.—With animus, good spirits: bono animo es, cheer up, T.: hoc animo meliore ferre, more cheerfully, O.: bonum animum habere, L.: bono animo dicere, kindly: bono animo in populum R. videri, friendly, Cs. — With ius: iure optimo, with entire justice, deservedly: quod ei optimo iure contigit. — As subst., of persons, a good man: nec cuique bono mali quidquam evenire potest: Qui meliorem vocet in ius, a better man, H.: da locum melioribus, your betters, T.: apud bonos beneficium conlocare: Fortes creantur fortibus et bonis, H.— Plur, the better classes, aristocracy, rich: meam causam omnes boni susceperant: bonis invidere, S.: comitantibus omnibus bonis, N.: bonorum consuetudo, of gentlemen: boni, my good friends, H.: me consulit, ‘O bone,’ good friend, H.: ‘O bone, ne te Frustreris,’ my good fellow, H.: optimus quisque, every good man, all the good: sua consilia optimo cuique probare: dolor quem optimus quisque suscipit: optimo cuique pereundum erat, all eminent citizens: optimo et nobilissimo cuique oratio gratissima, the patricians: imperium semper ad optumum quemque transfertur, the best man in each case, S.: qui (aditus laudis) semper optimo cuique maxime patuit.—Of things: bonum, a good thing: summum bonum, the chief good, end of being: nihil boni nosti, nothing useful: gaude isto tam excellenti bono: maximum bonum in celeritate ponere, advantage, S.: gratiam bono publico quaerere, by a public service, L. — Prov.: cui bono? for whose advantage?—Plur.: tria genera bonorum, maxima animi: bona tolerare, prosperity, T.: bona mea deripere, my property.—With aequum, fairness, equity: neque bonum atque aequom scire, T.: alqd aequi bonique impetrare: istuc Aequi bonique facio, regard as fair, T.* * *Ibona -um, melior -or -us, optimus -a -um ADJgood, honest, brave, noble, kind, pleasant, right, useful; valid; healthyIIgood/moral/honest/brave man; man of honor, gentleman; better/rich people (pl.)
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