लोक

विकिशब्दकोशः तः
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यन्त्रोपारोपितकोशांशः[सम्पाद्यताम्]

कल्पद्रुमः[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोक, ऋ क दीप्तौ । इति कविकल्पद्रुमः ॥ (चुरा०- पर०-अक०-सेट् ।) ऋ, अलुलोकत् । क, लोकयति । इति दुर्गादासः ॥

लोक, ऋ ङ ईक्षे । इति कविकल्पद्रुमः ॥ (भ्वा०- आत्म०-सक०-सेट् ।) ऋ, अलुलोकत् । ङ, लोकते । विलोकयन्त्यो वपुरापुरक्ष्णां प्रकाम- विस्तारफलं हरिण्यः । इत्यादौ विलोकनं विलोकः पश्चात् तं करोतीति ञौ साध्यम् । इति दुर्गादासः ॥

लोकः, पुं, (लोक्यते इति । लोक् + घञ् ।) भुव- नम् । जनः । इत्यमरः ॥ सप्तलोकनामानि यथा, -- “भूर्भुवः स्वर्म्महश्चैव जनश्च तप एव च । सत्यलोकश्च सप्तैते लोकास्तु परिकीर्त्तिताः ॥” इत्यग्निपुराणम् ॥ अपि च । “भूर्लोको भुवः स्वर्लोकस्त्रैलोक्यमिदमुच्यते । महर्ज्जनस्तपः सत्यः सप्त लोकाः प्रकीर्त्तिताः ॥ भूर्लोकः पार्थिवो लोकः अन्तरीक्षं भुवः स्मृतः । भाव्यो लोको दिवि ह्येतच्छेषादूर्द्ध्वं यथाक्रमम् ॥ भूतस्याधिपतिर्ह्यग्निस्ततो भूतपतिस्तु सः । वायुर्नभसोऽधिपतिस्तेन वायुर्नभस्पतिः । भाव्यस्य सूर्य्याधिपतिस्तेन सूर्य्यो दिवस्पतिः ॥ गन्धर्व्वाप्सरसश्चैव गुह्यकाः सह राक्षसैः । भूर्लोकवासिनः सर्व्वे अन्तरीक्षचरान् शृणु ॥ मरुतः सप्तभिः स्कन्दै रुद्रास्तथैव चाश्विनौ । आदित्या वसवः सर्व्वे तथैव च गवाङ्गनाः ॥ चतुर्थे तु महर्लोके तिष्ठन्ते कल्पवासिनः । प्रजानां पतिभिः सर्व्वैः सेव्यते पञ्चमो महान् ॥ मनुः सनत्कुमाराद्या वैराजश्च सुतास्त्रयः । षष्ठे तु संस्थिता ह्मेते देवा देवविरोधकाः ॥ सत्यस्तु सप्तमो लोको ह्यपुनर्भववासिनाम् । ब्रह्मलोकः समाख्यातो ह्यप्रतीघातलक्षणः ॥ महीतलात् सहस्रांशस्तत ऊर्द्ध्वं दिवाकरः । दश तानि ध्रुवे यावद्द्बिगुणे द्बिगुणान्तरे ॥ दशयोजनकोट्यास्तु मेरुरूर्द्ध्वं ध्रुवः स्मृतः । त्रयोविंशतिलक्षाणि त्रैलोक्येशैक उच्यते ॥ द्विगुणेषु सहस्रेषु योजनानां शतेषु च । लोकान्तरमथैवैकं ध्रुवादूर्द्ध्वं विधीयते ॥ देवदानवगन्धर्व्वयक्षराक्षसपन्नगाः । भूतविद्याधराश्चैव अष्टौ ते देवयोनयः ॥ ते ब्रह्माण्डस्य मध्यस्थाः परतस्तमसावृतम् । ततोऽग्निवायुराकाशं ततो भूतादिरुच्यते ॥ ततो महान् प्रधानञ्च प्रकृतिः पुरुषस्ततः । पुरुषादीश्वरो ज्ञेयो यस्य शक्त्यावृतं जगत् । शिवोमाभानुदेवानां परापरतरा मताः ॥” इति देवीपुराणे त्रैलोक्याभ्युदये ग्रहगति- र्नामाध्यायः ॥ * ॥ दिक्पालानां लोका यथा, “प्रजापतिस्तु भगवान् गुणतः प्रेक्ष्य देवताम् । आघिपत्येषु शुक्लेषु न्ययोजयत योगवित् ॥ त्रयाणामपि लोकानां देवतानां द्विजोत्तमाः । चकार शक्रं राजानं दैत्यानां दितिपूर्ब्बजम् ॥ पूर्ब्बस्यां कौशिको राजा दक्षिणस्यां यमो दिशि । वरुणः पश्चिमायान्तु उत्तरस्यां सदा धनी ॥” * ॥ पुण्यवतां लोका यथा, -- “एवं विभज्य राज्यानि पुरा प्रोक्तानि यानि च । लोकांश्च विदधे दिव्यान् ददावथ पृथक् पृथक् ॥ कस्यचित् सूर्य्यसङ्काशान् कस्यचिद्वह्रिनिर्म्म- लान् । कस्यचिद्धिष्ण्यविद्योतान् कस्यचिच्चन्द्रनिर्म्म- लान् ॥ नानावर्णान् काममयाननेकशतयोजनान् । स तान् सुकृतिनां लोकान् पावनाय च संस्थि- तान् ॥ भानूर्द्ध्वे ये तपस्यन्ति सौम्यास्तारागणाः सदा । एते सुकृतिनां लोका ये शान्ताः पुण्यकर्म्मभिः । ये यजन्ति मखैः पुण्यैः समाप्तवरदक्षिणैः । स्वदारनिरता दान्ता ऋजवः सत्यवादिनः ॥ दीनानुग्रहकर्त्तारो ब्रह्मण्या लोकपूजिताः । योगयुक्ता महात्मानो यान्ति तत्र तपोज्ज्वलाः ॥ सर्व्वं सहाः क्षमायुक्ता कोपिता ये तमोजिताः । एवं नियोज्य तनयान् स्वयं लोकपितामहः । पौष्करं ब्रह्मसदनमारुरोह प्रजापतिः ॥ सर्व्वे स्वयम्भुदत्तेषु पावनेषु दिवौकसः । रेमिरे स्वेषु लोकेषु महेन्द्रेणाभिपालिताः ॥” इति वह्रिपुराणे वाराहप्रादुर्भावनामाध्यायः ॥ (जनार्थे विषयोऽस्य यथा, -- “यथा लोकस्य स्वार्गादिस्तथा पुरुषस्य गर्भा- धानं यथा कृतयुगमेवं बाल्यम् । यथा त्रेता तथा यौवनं यथा द्वापरस्तथा स्थाविर्य्यं यथा कलिरेवमातुर्य्यं यथा युगान्तस्तथा मरणमित्येव- मनुमानेनानुक्तानामपि लोकपुरुषयोरवयव- विशेषाणामग्निवेशसामान्यं विद्यात् ।” “तत्र संयोगापेक्षी लोकशब्दः षड्धातुसमुदायो हि सामान्यतः सर्व्वलोकः । तस्य हेतुरुत्- पत्तिर्वृद्धिरुपप्लवो वियोगश्च तत्र हेतुरुत्पत्ति- कारणं उत्पत्तिर्जन्म वृद्धिराप्यायनं उपप्लवो दुःखागमः षड्धातु विभागो वियोगः स जीवापगमः स प्राणनिरोधः स भङ्गः स लोक- स्वभावः ।” इति चरके शारीरस्थाने पञ्चमे- ऽध्याये ॥ “तस्मिन् क्रिया सोऽधिष्ठानं कस्मात् लोकस्य द्वैविध्यात् । लोकोहि द्विविधः स्थावरो जङ्गमश्च । द्बिविधात्मक एवाग्नेयः सौम्यश्च तद्भूयस्त्वात् । पञ्चात्मको वा ।” इति सुश्रुते सूत्रस्थाने प्रथमेऽध्याये ॥ * ॥)

अमरकोशः[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोक पुं।

लोकः

समानार्थक:जगती,लोक,विष्टप,भुवन,जगत्

2।1।6।1।2

त्रिष्वथो जगती लोको विष्टपं भुवनं जगत्. लोकोऽयं भारतं वर्षं शरावत्यास्तु योऽवधेः॥

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी

लोक पुं।

जनः

समानार्थक:लोक,प्रजा

3।3।2।1।1

आकाशे त्रिदिवे नाको लोकस्तु भुवने जने। पद्ये यशसि च श्लोकः शरे खड्गे च सायकः॥

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्यः

वाचस्पत्यम्[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोक¦ दीप्तौ चु॰ उभ॰ सक॰ सेट्। लोकयति ते अलूलुकत् त।

लोक¦ दर्शने भ्वा॰ आ॰ सक॰ सेट्। लोकते अलोकिष्ट लुलोके। ऋदित् चङि न ह्रस्वः। अलुलोकत् त।

लोक¦ पु॰ लोक्यतेऽसौ लोक--घञ्।

१ भुवने भुवनशब्देदृश्यम्।

२ जने च अमरः। भावे घञ्।

३ दर्शने।

शब्दसागरः[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोक¦ m. (-कः)
1. Man, mankind.
2. A world, a division of the universe; in general three Lo4kas are enumerated; viz:--heaven, hell, and earth: another classification enumerates seven, exclusive of the infernal regions; viz:--Bhu4r-lo4ka the earth, Bhu4var-lo4ka the space between the earth and the sun, the region of the Munis, Sidd'has, &c.; Swar-lo4ka the heaven of INDRA, between the sun and the polar star; Mahar-lo4ka the usual abode of BHRIGU, and others saints, who are supposed to be co-existent with BRAHMA4: during the conflagration of these lower worlds, the saints ascend to the next, or Jana-lo4ka, which is described as the abode of BRAH- MA4'S sons, SANAKA, SA4NANDA, SANA4TANA, and SANATKUMA4RA; above this, is the fifth world or the Tapo-lo4ka, where the deities called Vaira4gis reside; the seventh world, Satya-lo4ka or Brahma-lo4ka, is the abode of BRAHMA4, and translation to this world exempts beings from further birth: the three first worlds are destroyed at the end of each Kalpa or day of BRAHMA4; the three last at the end of his life, or of 100 of his years; the fourth Lo4ka is equally permanent, but is uninhabitable from heat, at the time the three first are burning: another enumeration calls these seven worlds, [Page621-a+ 60] earth, sky, heaven, middle region, place of births, mansion of the blest, and abode of truth, placing the sons of BRAHMA4 in the sixth division, and stating the fifth or Jana-lo4ka to be that, where animals destroyed in the general conflagration are born again. The seven lower regions descending from the earth one below the other are:--ATALA, BITALA, SU4TALA, RASA4TALA, TALA4TALA, MAHA4TALA, PA4TA4LA, respectively.
3. The human race.
4. The earth.
5. The subjects.
6. A class, a community.
7. A region.
8. The number “seven.”
9. Common life, or usage, (oppo- rite to Sha4stra and Ve4da respectively.)
10. Sight, seeing.
11. An element, a primary or radical part of being. E. लोक् to see, aff. घञ् |

Apte[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोकः [lōkḥ], [लोक्यते$सौ लोक्-घञ्]

The world, a division of the universe; (roughly speaking there are three lokas स्वर्ग, पृथ्वी and पाताल, but according to fuller classification the lokas are fourteen, seven higher regions rising from the earth one above the other, i. e. भूर्लोक, भुवर्लोक, स्वर्लोक, महर्लोक, जनर्लोक, तपर्लोक, and सत्यलोक or ब्रह्मलोक; and seven lower regions, descending from the earth one below the other; i. e. अतल, वितल, सुतल, रसातल, तलातल, महातल, and पाताल).

The earth, terrestrial world (भूलोक); इह- लोके in this world (opp. परत्र).

The human race, mankind, men, as in लोकातिग, लोकोत्तर &c. q. v.

The people or subjects (opp. the king); स्वसुखनिरभिलाषः खिद्यसे लोकहेतोः Ś.5.7; R.4.8.

A collection, group, class, company; आकृष्टलीलान् नरलोकपालान् R.6.1; or शशाम तेन क्षितिपाल- लोकः 7.3.

A region, tract, district, province.

Common life, ordinary practice (of the world); लोकवत्तु लीलाकैवल्यम् Br. Sūt.II.1.33; यथा लोके कस्यचिदाप्तैषणस्य राज्ञः &c. S. B. (and diverse other places of the same work).

Common or worldly usage (opp. Vedic usage or idiom); वेदोक्ता वैदिकाः शब्दाः सिद्धा लोकाच्च लौकिकाः, प्रियतद्धिता दाक्षिणात्या यथा लोके वेदे चेति प्रयोक्तव्ये यथा लौकिक- वैदिकेष्विति प्रयुञ्जते Mbh. (and in diverse other places); अतो$स्मि लोके वेदे च प्रथितः पुरुषोत्तमः Bg.15.18.

Sight, looking.

The number 'seven', or 'fourteen'.

Ved. Open space; space, room.

One's own nature (निजस्वरूप); नष्टस्मृतिः पुनरयं प्रवृणीत लोकम् Bhāg.3. 31.15.

Enlightenment (प्रकाश); इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम् Bhāg.8.3.25.

Recompense (फल); अग्नावेव देवेषु लोकमिच्छन्ते Bṛi. Up.1.4.15.

An object of enjoyment (भोग्यवस्तु); अथो अयं वा आत्मा सर्वेषां भूतानां लोकः Bṛi. Up 1.4.16.

Sight, the faculty of seeing (चक्षुरिन्द्रिय); अग्निर्लोकः Bṛi. Up.3.9. 1.

An object of sense (विषय); उपपत्त्योपलब्धेषु लोकेषु च समो भव Mb.12.288.11. (In compounds लोक is often translated by 'universally', 'generally', 'popularly'; as लोकविज्ञात so ˚विद्विष्ट). -Comp. -अक्षः space, sky.-अतिग a. extraordinary, supernatural. -अतिशय a. superior to the world, extraordinary. -अधिक a. extraordinary, uncommon; सर्वं पण्डितराजराजितिलकेनाकारि लोकाधिकम् Bv.4.44; Ki.2.47.

अधिपः a king.

a god or deity. -अधिपतिः a lord of the world. -अनुग्रहः prosperity of mankind. -अनुरागः 'love of mankind', universal love, general benevolence, philanthropy.-अनुवृत्तम् obedience of the people. -अन्तरम् 'another world', the next world, future life; लोकान्तरसुखं पुण्यं तपोदानसमुद्भवम् R.1.69;6.45; लोकान्तरं गम्-प्राप् &c. 'to die'. -अन्तरित a. dead. -अपवादः public scandal, popular censure; लोकापवादो बलवान् मतो मे R.14.4. -अभि- भाविन् a.

overcoming the world.

pervading the whole world (as light). -अभिलक्षित a. generally liked.-अभ्युदयः public weal or welfare. -अयनः N. of Nārāyaṇa. -अलोकः N. of a mythical mountain that encircles the earth and is situated beyond the sea of fresh water which surrounds the last of the seven continents; beyond लोकालोक there is complete darkness, and to this side of it there is light; it thus divides the visible world from the regions of darkness; प्रकाशश्चा- प्रकाशश्च लोकालोक इवाचलः R.1.68; लोकालोकव्याहतं धर्मराशेः शालीनं वा धाम नालं प्रसर्तुम् Śi.16.83; Mv.5.1,45; ऊर्ध्व- मालोकयामासुः लोकालोकमिवोच्छ्रितम् Parṇāl.3.3; (for further explanation see Dr. Bhāṇḍārkar's note onl. 79 of Māl. 1th Act). (-कौ) the visible and the invisible world.

आकाशः space, sky.

(with Jains) a worldly region. -आचारः common practice, popular or general custom, ways of the world; अपि शास्त्रेषु कुशला लोकाचारविवर्जिताः Pt.5.43. -आत्मन् m. the soul of the universe.

आदिः the beginning of the world.

the creator of the world. -आयत a. atheistical, materialistic. (-तः) a materialist, an atheist, a follower of Chārvāka. (-तम्) materialism, atheism; (for some account see the first chapter of the Sarvadarśanasaṁgraha). -आयतिकः an atheist, a materialist; कच्चिन्न लोकायतिकान् ब्राह्मणांस्तात सेवसे Rām. 2.1.38.

ईशः a king (lord of the world).

Brahman.

quick-silver. -उक्तिः f.

a proverb, popular saying; लोके ख्यातिमुपागतात्र सकले लोकोक्तिरेषा यतो दग्धानां किल वह्निना हितकरः सेको$पि तस्योद्भवः Pt.1.371.

common talk, public opinion. -उत्तर a. extraordinary, uncommon, unusual; लोकोत्तरा च कृतिः Bv.1.69.7; U.2.7. (-रः) a king. ˚वादिन् m. pl. N. of a Buddhist school. -उपक्रोशनम् circulating evil reports among the people; असारस्य वाक्संतक्षणैर्लोकोपक्रोशनैः ... अपवाहनम् Dk.2.2.-एकबन्धुः an epithet of Śākyamuni.

एषणा desire for heaven; या वितैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः Bṛi. Up.3.5.1.

desire for the good opinion of the public.

कण्टकः a troublesome or wicked man, the curse of mankind.

an epithet of Rāvaṇa; see कण्टक.-कथा a popular legend, folk-tale. -कर्तृ, -कृत् m. the creator of the world. -कल्प a.

resembling the world.

regarded by the world. (-ल्पः) a period or age of the world. -कान्त a. liked by the people, popular; भव पितुरनुरूपस्त्वं गुणैर्लोककान्तैः V.5.21. (-न्ता) a kind of medical herb (Mar. मुरुढशेंग). -कारणकारणः an epithet of Śiva. -क्षित् a. inhabiting heaven. -गतिः f. actions of men. -गाथा a song handed down among people, folk-song. -चक्षुस् n. the sun. -चारित्रम् the ways of the world. -जननी an epithet of Lakṣmī. -जित् m.

an epithet of Buddha.

any conqueror of the world.

a sage. -a. winning heaven; तद्धैतल्लोकजिदेव Bṛi. Up.1.3.28. -ज्ञ a. knowing the world. -ज्येष्ठः an epithet of Buddha. -तत्त्वम् knowledge of mankind.-तन्त्रम् course of the world; निर्मितो लोकतन्त्रो$यं लोकेषु परिवर्तते Bhāg.12.11.29. -तुषारः camphor. -त्रयम्, -त्रयी the three worlds taken collectively; उत्खात- लोकत्रयकण्टकेपि R.14.73. -दम्भक a. cheating mankind; Ms.4.195. -द्वारम् the gate of heaven.

धर्मः a worldly matter.

(with Buddhists) worldly condition. -धातुः a particular division of the world (जम्बु- द्वीप). -धातृ m. an epithet of Śiva. -धारिणी N. of the earth.

नाथः Brahman.

Viṣṇu.

a king, sovereign.

a Buddha

the sun.-नेतृ m. an epithet of Śiva.

पः, पालः a regent or guardian of a quarter of the world; ललिताभिनयं तमद्य भर्ता मरुतां द्रष्टुमनाः सलोकपालः V.2.18; R.2.75;12.89;17.78; (the lokapālas are eight; see अष्टदिक्पाल).

a king, sovereign. -पक्तिः f. esteem of mankind, general respectability.

पतिः an epithet of Brahman.

of Viṣṇu.

a king, sovereign.-पथः, -पद्धतिः f. the general or usual way, the universally accepted way. -परोक्ष a. hidden from the world.-पितामहः an epithet of Brahman. -प्रकाशनः the sun.-प्रत्ययः universal prevalence. -प्रवादः general rumour, current report, popular talk. -प्रसिद्ध a. well-known, universally known.

बन्धुः, बान्धवः the sun.

बाह्य, वाह्य excluded from society, excommunicated.

differing from the world, eccentric, singular; उन्मादवन्नृत्यति लोकबाह्यः Bhāg.11.2.4. (-ह्यः) an outcast. -भर्तृ a. supporter of the people. -भावन, -भाविन् a. promoting the welfare of the world. -मर्यादा an established or current custom. -मातृ f. an epithet of Lakṣmī. -मार्गः an established custom. -यज्ञः desire for the good opinion of the people (लोकैषणा); Mb.1. 18.5. (com. लोकयज्ञो लोकैषणा सर्वो मां साधुमेव जानात्विति वासनारूपः).

यात्रा worldly affairs, the course of worldly life, business of the world; तस्माल्लोकयात्रार्थी नित्यमुद्यत- दण्डः स्यात् Kau. A.1.4; Mb.3.15.31; Dk.2.8; एवं किलेयं लोकयात्रा Mv.7; यावदयं संसारस्तावत् प्रसिद्धैवेयं लोकयात्रा Ve.3.

a popular usage or custom; एषोदिता लोकयात्रा नित्यं स्त्रीपुंसयोः शुभा Ms.9.25

worldly existence, career in life; Māl.4,6.

support of life, maintenance.-रक्षः a king, sovereign. -रञ्जनम् pleasing the world, popularity. -रवः popular talk or report. -रावण a. tormentor of the people; रावणं लोकरावणम् Rām.3.33.1; Mb.3.148.12.

लेखः a public document.

an ordinary letter. -लोचनम् the sun. -वचनम् a popular rumour or report. -वर्तनम् the means by which the world subsists. -वादः public rumour; common talk, popular report; मां लोकवादश्रवणादहासीः R.14.61. -वार्ता popular report, public rumour; कश्चिदक्षर्धूतः कलासु कवित्वेषु लोकवार्तासु चातिवैचक्षण्यान्मया समसृज्यत Dk.2.2. -विद्विष्ट a. disliked by men, generally or universally disliked.

विधिः a mode of proceeding prevalent in the world.

the creator of the world. -विनायकाः a class of deities presiding over diseases. -विभ्रमः see लोकव्यवहार; हृष्यत्तनुर्विस्मृतलोकविभ्रमः Bhāg.1.71.26. -विरुद्ध a. opposed to public opinion; यद्यपि शुद्धं लोकविरुद्धं नाकरणीयम् नाचरणीयम्. -विश्रुत a. farfamed, universally known, famous, renowned. -विश्रुतिः f.

world-wide fame.

unfounded rumour, mere report.

विसर्गः the end of the world; Mb.

the creation of the world; Bhāg.

वृत्तम् the way of the world, a custom prevalent in the world; लोकवृत्तमनुष्ठेयं कृतं वो बाष्पमोक्षणम् Rām.4.25.3.

an idle talk or gossip; न लोकवृत्तं वर्तेत वृत्तिहेतोः कथंचन Ms.4.11.

वृत्तान्तः, व्यवहारः the course or ways of the world, general custom; Ś.5.

course of events.-व्यवहार a. commonly used, universally current.-व्रतम् general practice or way of the world. -श्रुतिः f.

a popular report.

world-wide fame. -संसृतिः f.

fate, destiny.

course through the world. -संकरः general confusion in the world.

संग्रहः the whole universe.

the welfare of the world; लोकसंग्रहमेवापि संपश्यन् कर्तुमर्हसि Bg.3.2.

worldly experience.

propitiation of mankind. -संपन्न a. possessed of worldly wisdom. -संबाधः a throng of men, going and coming; इतस्ततः प्रवेशनिर्गमप्रवृत्तलोकसंबाधम् Dk.2.3. -साक्षिक a.

having the world as a witness; in the face of the world; प्रत्यक्षं फलमश्नन्ति कर्मणां लोकसाक्षिकम् Mb.3.32.6.

attested by witnesses. -साक्षिन् m.

an epithet of Brahman.

fire. -साधक a. creating worlds.-साधारण a. common (as a topic); Dk. -सिद्ध a.

current among the people, usual, customary.

generally received or accepted. -सीमातिवर्तिन् a. extraordinary, supernatural. -सुन्दर a. generally admired. -स्थलम् common occurrence. -स्थितिः f.

existence or conduct of the universe, worldly existence; the stability or permanence of the world; ये चैवं पुरुषाः कलासु कुशलास्तेष्वेव लोकस्थितिः Bh.2.22.

a universal law. -हास्य a. world-derided, the butt of general ridicule. -हित a. beneficial to mankind or to the world. (-तम्) general welfare.

Monier-Williams[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोक m. (connected with रोक; in the oldest texts लोकis generally preceded by उ, which accord. to the Padap. = the particle 3. उ; but उmay be a prefixed vowel and उलोक, a collateral dialectic form of लोक; accord. to others उ-लोकis abridged from उरु-or अव-लोक) , free or open space , room , place , scope , free motion RV. AV. Br. A1S3vS3r. ( acc. with कृor दाor अनु-नी, " to make room grant freedom " ; लोकेwith gen. " instead of ")

लोक m. intermediate space Kaus3.

लोक m. a tract , region , district , country , province S3Br.

लोक m. the wide space or world (either " the universe " or , " any division of it " , esp. " the sky or heaven " ; 3 लोकs are commonly enumerated , viz. heaven , earth , and the atmosphere or lower regions ; sometimes only the first two ; but a fuller classification gives 7 worlds , viz. भू-लोक, the earth ; -l भुवर्-लोक, the space between the earth and sun inhabited by मुनिs , सिद्धs etc. ; स्वर्लोक, इन्द्र's heaven above the sun or between it and the polar star ; महर्लोक, a region above the polar star and inhabited by भृगुand other saints who survive the destruction of the 3 lower worlds ; जनर्लोक, inhabited by ब्रह्मा's son सनत्-कुमारetc. ; तपर्-लोक, -inhinhabited by deified वैरागिन्s ; सत्य-लोकor ब्रह्म--l लोक, abode of ब्रह्मा, translation to which exempts from rebirth Page906,2 ; elsewhere these 7 worlds are described as earth , sky , heaven , middle region , place of re-births , mansion of the blest , and abode of truth ; sometimes 14 worlds are mentioned , viz. the 7 above , and 7 lower regions called in the order of their descent below the earth --- अ-तल, वि-तल, सु-तल, रसा-तल, तला-तल, महा-तल, and पाताल; See. RTL. 102 n. 1 IW. 420 , 1 ; 435 , 1 ) AV. etc.

लोक m. N. of the number " seven "(See. above ) VarBr2S. Sch.

लोक m. the earth or world of human beings etc. Mn. MBh. etc. ( अयं लोकः, " this world " ; असौor परो लोकः, " that or the other world " ; लोकेor इहलोके, " here on earth " , opp. to पर-त्र, पर-लोकेetc. ; कृत्स्नेलोके, " on the whole earth ")

लोक m. (also pl. )the inhabitants of the world , mankind , folk , people (sometimes opp. to " king ") Mn. MBh. etc.

लोक m. ( pl. )men (as opp. to " women ") Vet. Hit.

लोक m. a company , community (of ten ifc. to form collectives) Ka1v. Vas. Katha1s. etc.

लोक m. ordinary life , worldly affairs , common practice or usage Gr2S. Nir. Mn. etc. ( लोकेeither " in ordinary life " , " in worldly matters " ; or , " in common language , in popular speech " , as opp. to वेदे, छन्दसि)

लोक m. the faculty of seeing , sight (only in चक्षुर्-ल्See. )

लोक m. लोकानां सामनीdu. and लोकानां व्रतानिpl. N. of सामन्s A1rshBr. [ cf. Lat. lu1sus , originally , " a clearing of a forest " ; Lith. lau4kas , a field.]

Purana Encyclopedia[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


LOKA :

(1) Origin of Loka. There are several views in the Purāṇas regarding the origin of Loka or the world (Universe).

(i) In the beginning of the universe Mahāviṣṇu alone stood as the Eternal, unseen, unheard, unknown entity. Then there was neither sky nor day nor night. When the time of creation came Prakṛti entered Viṣṇu as Puruṣa creating emotion. From emotion arose Mahat or the Great Principle and from Mahat arose cosmic egoism (Ahaṅkāra). Ahaṅkāra divided itself into Vaikārika, Taijasa and Tāmasa. From Ahaṅkāra arose Ākāśa with the quality of sound and from Ākāśa came the air having the quality of touch and from air came fire having the quality of colour and from fire came water having the quality of taste and from water came earth with the quality of smell. All these were born of tāmasic egoism. From taijasic egoism came into being the organs of sense. From the Vaikārika egoism came the ten Vaikārika devas and the eleventh organ of sense, the mind. After that Mahāviṣṇu discharged his virility into water and that virility is life. (Chapter 17, Agni Purāṇa).

(ii) Mahaviṣṇu with a view to creating many different kinds of living things created water first and threw his whole energy into it. That energy grew into a golden mass of an egg and Brahmā was born from that egg. Mahāviṣṇu broke that egg into two, making one half heaven and the other earth. Between the two halves he created the sky. The earth was floating on the waters and he fixed it by anchoring it at ten sides. Then he created Prajāpati, Kāla, Manas, Vāk, Kāma, Krodha and Rati. Then he created thunder, lightning, clouds, rainbows and birds. Then for yajñasiddhi he created from his face Ṛgveda, Yajurveda and Sāmaveda. He did sacrifices with them. From his hands he created the different Bhūtagrāmas and Sanatkumāras. He created Rudra out of Krodha. From his mind were born Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu and Vasiṣṭha. He made these seven Brahmarṣis. These seven Brahmarṣis and Rudra began to create the prajās. Then Prajāpati divided his body into two. One half of it became man and the other woman. Brahmā started creation through that woman. (Chapter 18; Agni Purāṇa).

(iii) In the beginning Mahāviṣṇu in the form of a child lay on a leaf of the Banyan tree. Lying there the Lord began to think like this, “Who am I? Who created me? Why was I created? What should I do here?” At once from the sky came a voice which said:--

Sarvaṁ khalvidamevāhaṁ
Nāṅyadasti sanātanam /
(All these am I. There is nothing eternal except me). The Lord was surprised by the voice and there appear- ed before him Mahādevī with four hands bearing the Śaṅkha, Cakra, Gadā and Padma one in each hand. She wore divine garments and ornaments and was accom- panied by Prosperity as her maid. She was surrounded by such forces as Rati Bhūti, Buddhi, Mati, Kīrti, Smṛti, Dhṛti, Śraddhā, Medhā, Svadhā, Svāhā, Kṣudhā, Nidrā, Dayā, Gati, Tuṣṭi, Puṣṭi, Kṣamā, Lajjā, Jṛmbhā and Tandrī. Devī then addressed Mahāviṣṇu thus: “Why wonder? You have always come into being whenever creation was started by the greatness of great powers. The Supreme Being is without quality of any kind. We are all with quality. You have predominance of Sattvaguṇa. From your navel will arise Brahmā who will be dominat- ed by Rajoguṇa and from the centre of the forehead of Brahmā will be born Rudra with Tamoguṇa predominant in him. Brahmā by the power of his pen- ance will acquire the energy to create and he will then create the world. You will be the protector of this world which will in the end be destroyed by Rudra. I am the sāttvic power to help you in your work and I am always at your service.”

Accordingly Brahmā and Rudra were born and Brahmā started his creation. (1st Skandha, Devī Bhāgavata).

(iv) In times of old during the great deluge everything in this universe became extinct. It went on like that for some time and then the five elements and Brahmā were born. Brahmā was born in a lotus. Brahmā decided there should be mud beneath the lotus. He went down through the stem of the lotus and travelled for a thousand years and yet did not find the earth. He came back and sitting inside the lotus started doing penance. After a thousand years Madhu-Kaiṭabhas rushed to attack Brahmā (See under Kaiṭabha).

Fearing them Brahmā went under water again. As he went deep down he saw a great man sleeping there. It was Mahāviṣṇu and then only he knew he was sitting on the lotus originating from the navel of Mahāviṣṇu. Mahāviṣṇu killed Madhu Kaiṭabhas and gave per- mission to start creation and Brahmā started his work of creation.

(v) Before the origin of the Universe the shapeless qualityless Parāśakti permeated everything. From it there were born three powers: Jñānaśakti, Kriyāśakti and Arthaśakti. The power of Sattvaguṇa was Jñāna- śakti, the power of Rajoguṇa was Kriyāśakti and the power of Tamoguṇa was Arthaśakti. From the divine power of Tāmasa came the five basic things, sound, colour, touch, taste and smell. The quality of the sky was sound, the quality of air was touch, the quality of fire was colour, the quality of water was taste and the quality of earth was smell.

Rajoguṇa was born of Kriyāśakti. The five organs of senses, ear, eye, nose, tongue and skin and the five organs of work, hand, leg, speech, organ of excretion and the organ of sex and the five breaths, Prāṇa, Apāna, Vyāna, Samāna and Udāna are the offsprings of Rājasa. These are the forms of Kriyāśakti. These are controlled by the favourable activity of Cicchakti. The five gods controlling the sense-organs like Vāyu, Sūrya, Pāśī and Aśvinīdevas and the four gods controlling intelli- gence, conscience etc. like Candra, Brahmā, Rudra, and Kṣetrajña and the mind are ten Tattvas (Princi- ples) born of sāttvika empowered with Jñānaśakti.

All the Tattvas were made into five basic elements through the process of Pañcīkaraṇa and the Brahmāṇḍa originated from it.

2) The constitution of Brahmāṇḍa. The Brahmāṇḍa is made up of seven Kośas (coverings). The one in the extreme interior is very small. The second Kośa originates from the centre of the first Kośa. The third Kośa also has its origin from the first one. Each of them envelops the one before it. The seventh Kośa thus originating from the first Kośa and bursting forth through the other six Kośas spreads out for millions of miles around. If you cut the Brahmāṇḍa longitudinally the one in the extreme interior is the earth. Then come Bhuvar- loka, Svarloka, Maharloka, Janaloka, Tapoloka, and Satyaloka in succession. The worlds in the lower half are called Pātāla, Rasātala, Mahātala, Talātala Sutala, Vitala and Atala. From Satyaloka to Atala there are fourteen lokas. The Brahmāṇḍa consists of the Sūrya, Candra, Stars, Śukra, Budha, Aṅgāraka, Bṛhaspati, Śani, Saptarṣis, Dhruva, Śiṁśumāra and Rāhu, called the Jyotiścakra. Besides these there are twentyeight hells also. (Viṣṇu Purāṇa, Aṁsa 1).

Rāhu is ten thousand yojanas below Sūrya. Ten thou- sand yojanas below Rāhu is the loka of Siddhavidyā- dharas. Below that up to the path of the clouds is the loka of the demons, genū and manes. Hundred yojanas below this is the Bhūloka (earth). Ten thousand yojanas below the earth and as many yojanas below the world above each are Atala, Vitala Sutala, Talātala, Mahātala Rasātala and Pātāla. (5th Skandha, Bhāgavata).

3) Origin of life. Brahmā originated from the navel of Mahāviṣṇu. Brahmā started creation after obtaining permission from Viṣṇu. In the beginning Brahmā created from the mind Marīci, Aṅgiras, Atri, Vasiṣṭha, Pulaha, Kratu, and Pulastya. They are therefore called the Mānasaputras of Brahmā. (Manas = mind, Putra, = son). From his wrath came Rudra, from his lap came Nārada, from his right thumb Dakṣa, from his mind Sanaka and others and from his left thumb, Vīraṇī. Dakṣa married Vīraṇī.

Dakṣa got five thousand sons of Vīraṇī. They also got sons. When the population began to increase thus Nārada intervened and questioned the advisability of increasing the population before knowing the capacity of the earth. The sons of Dakṣa realised the sense in it and started to have a survey of the earth. Dakṣa was disappointed that the children left him without showing any interest in the work of creation. So he produced another five thousand sons and asked them to start the work of creation. But they were also sent away as before by Nārada. Dakṣa became angry and he created sixty daughters.

He gave thirteen daughters to Kaśyapa, ten to Dharma, twentyseven to Candra, two to Bhṛgu, four to Ariṣṭa- nemi, two to Kṛtāśva, and two to Aṅgiras. Of these most of the living things in the world were born to Kaśyapa. (7th Skandha, Devī Bhāgavata).

Kaśyapa was the last of the Prajāpatis. Kaśyapa married the daughters of Dakṣa named Aditi, Diti, Danu, Kālikā, Tāmrā, Krodhavaśā, Manu, and Analā. Aditi got thirtythree sons and their family consists of the thirtythree crores of Devas. From Diti were born the daityas or asuras. From Danu was born the dānava Hayagrīva. Kālikā got two sons, Naraka and Kālaka. Tāmrā got five daughters, Krauñcī, Bhāsī, Śyenī, Dhṛta- rāṣṭrī and Śukī. Krauñcī gave birth to owls, Bhāsī to Bhāsas and Śyeni to Śyenas (Vultures, Kites etc.). Dhṛtarāṣṭrī gave birth to Haṁsas, Kalahaṁsas and Kokas. Śukī gave birth to Natā and Nāta in turn to Vinatā. Krodhavaśā gave birth to ten daughters; Mṛgī, Mṛgamandā, Harī, Bhadramadā, Mātaṅgī, Śārdūlī, Śvetā, Surabhi, Surasā and Kadrū. Of these Mṛgī gave birth to beasts, Mrgamandā to trees and plants. Lions and monkeys are the children of Hari, Bhadramadā got a daughter named Irāvatī. Airāvata was the son of Irāvatī. From Mātaṅgī were born the elephants and from Śārdūlī the tigers. The Aṣṭadigga- jas are the sons of Śvetā. Surabhi got two daughters named Rohiṇī and Gandharvī. Cows are the children of Rohiṇī and horses are the children of Gandharvī. Serpents are the sons of Surasā and Kadrū gave birth to snakes. From Manu were born men. Trees are the sons of Analā. Vinatā got two sons named Aruṇa and Garuḍa. To Aruṇa were born two sons, Jaṭāyu and Sampāti.

4) The end of the World --There are different views in the Purāṇas regarding the end of the world. The differ- ent Purāṇas give different views. For knowing the views of Agni Purāṇa on the subject see under the heading ‘Pralaya’. The eleventh Skandha of Bhāgavata gives the following theory regarding the end of the world.

All the material objects of the world will become illusory. Fire will increase. There will be no rains for hundred years together. The World will be burnt by the heat. The heat will go down to the head of Ananta who holds this world on his head. The Saptameghas (Seven Clouds) will rise up in the sunshine infested with the poisonous breath of Ananta. Then rains will start pouring down in streams as thick as the trunk of an elephant. Everything will be drowned in that water. Viṣṇu alone will be left above the vast expanse of water. (See under Manvantara).


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*18th word in left half of page 455 (+offset) in original book.

Vedic Index of Names and Subjects[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


Loka denotes ‘world’ in the Rigveda[१] and later.[२] Mention is often made of the three worlds,[३] and ayaṃ lokaḥ, ‘this world,’[४] is constantly opposed to asau lokaḥ,[५] ‘yonder world’-i.e., ‘heaven.’ Loka itself sometimes means ‘heaven,’[६] while in other passages several different sorts of world are mentioned.[७]

Vedic Rituals Hindi[सम्पाद्यताम्]

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पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।


लोक पु.
(लोकृ + घञ्) रिक्तस्थान (बालखिल्यलोकं पश्चात् शिष्ट्वा), का.श्रौ.सू. 17.9.8-9, सप्त. (बहु.) क्षेत्र (अर्थात् चारों दिशाओं एवं मध्य में द्वितीय तह में 5 अश्विन् ईटें रखी जाती हैं), मा.श्रौ.सू. 6.2.1.2। लोकप्रत्यय (लोकस्य प्रत्ययः) 1. लोक-विश्वास, लोगों के बीच प्रचलित, सामान्य अनुभव, का.श्रौ.सू. 13.1.9 (लोकप्रत्ययात्)।

  1. Roth, St. Petersburg Dictionary, s.v. 2, quotes no example of this meaning for the Rigveda, where he sees the word used only in the sense of ‘place,’ ‘room,’ ‘free or open space.’ But Rv. x. 14, 9, is a fairly certain example of the wider sense.
  2. Av. viii. 9, 1. 15;
    iv. 38, 5;
    xi. 5, 7;
    8, 10, etc.;
    in ix. 5, 14, the worlds of heaven (divya) and of earth (pārthiva) are distinguished;
    Vājasaneyi Saṃhitā, xxxii. 11 et seq., etc.
  3. Av. x. 6, 31;
    xii. 3, 20;
    Aitareya Brāhmaṇa, i. 5, 8;
    Satapatha Brāhmaṇa, xiii. 1, 7, 3, etc.
  4. Av. v. 30, 17;
    viii. 8, 8;
    xii. 5, 38;
    xix. 54, 5;
    Vājasaneyi Saṃhitā, xix. 46, etc.
  5. Av. xii. 5, 38. 57;
    Taittirīya Saṃhitā, i. 5, 9, 4;
    Aitareya Brāhmaṇa, v. 28, 2;
    viii. 2, 3, etc.
  6. Śatapatha Brāhmaṇa, ii. 6, 1, 7;
    x. 5, 4, 16;
    xi. 2, 7, 19;
    and so probably Aitareya Brāhmaṇa, vii. 13, 12.
  7. Kāṭhaka Saṃhitā, xxvi. 4;
    Kauṣī taki Brāhmaṇa, xx. 1;
    Bṛhadāraṇyaka Upaniṣad, iii. 6, 1;
    iv. 3, 36 et seq.;
    vi. 1, 18, etc.
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