Alternative spellings of this word include Abhinn.

In Hinduism

Purana and Itihasa (epic history)

Source: archive.org: Shiva Purana - English Translation

Abhinna (अभिन्न) refers to “that which is different from each other”, according to the Śivapurāṇa 2.3.13 (“Śiva-Pārvatī dialogue”).—Accordingly, after Himācala (i.e., Himālaya) spoke to Śiva: “[...] O dear, at the bidding of lord Śiva , none of the Gaṇas, Nandīśvara and others, purely carrying out the orders of Śiva, prevented her. The discourse of Śivā and Śiva who represented the principles of Sāṃkhya and Vedanta and who, if thoughtfully considered, are not different from each other [i.e., abhinna], was very happy and pleasing for ever. At the request of the lord of mountains, Śiva permitted Pārvatī to remain with Him being true to His words though with all gravity and seriousness. [...]”.

context information

The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.

Ganitashastra (Mathematics and Algebra)

Source: archive.org: Hindu Mathematics

Abhinna (अभिन्न) refers to “non-fractional”, according to the principles of Bījagaṇita (“algebra” or ‘science of calculation’), according to Gaṇita-śāstra, ancient Indian mathematics and astronomy.—According to Śrīpati (1039) in the Siddhāntaśekhara: “If 1, 2 or 4 be the additive or subtractive (of the auxiliary equation) the lesser and greater roots will be integral (abhinna)”.

context information

Ganita (गणित) or Ganitashastra refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.

Shaivism (Shaiva philosophy)

Source: Google Books: Manthanabhairavatantram (shaivism)

Abhinna (अभिन्न) refers to the “undivided (perception)”, according to the Mahānayaprakāśa by Arṇasiṃha (Cf. verse 182-197).—Accordingly, “The Siddhas shine everywhere, free of the duality of being and non-being. They are the arising of the undivided (abhinna) perception of the energy of the outpouring of their own expansion (of consciousness)”.

context information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

Shaktism (Shakta philosophy)

Source: Google Books: Manthanabhairavatantram

Abhinna (अभिन्न) refers to an “undivided (couple)”, according to the Ṭīkā (commentary) on the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “How is the root Vidyā? (Navātman) is linked with the goddess Samayā (and they) form a couple that pervades the lineages of the Child and the other (lineages). (This couple is) common to all (of them) and is undivided (abhinna). This is the meaning. ‘The couple which consists of the root Vidyā’... etc. And it is that, namely, the form of Navātman along with the root Vidyā, that is, the goddess Samayā who pervade the three lineages as a couple. [...]”.

context information

Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.

Yoga (school of philosophy)

Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch

Abhinna (अभिन्न) refers to the “undivided (self)”, according to the Amanaska Yoga treatise dealing with meditation, absorption, yogic powers and liberation.—Accordingly, as Īśvara says to Vāmadeva: “[...] [Now], I shall define the nature of that highest, mind-free absorption which arises for those devoted to constant practice. [...] By means of an absorption in the undivided self (abhinna-ātman) for twenty days, the [Yogin] obtains the Siddhi called Laghimā by which he possesses the weight of an atom. [...]”.

context information

Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).

In Buddhism

Theravada (major branch of Buddhism)

Source: Access to Insight: A Glossary of Pali and Buddhist Terms

Intuitive powers that come from the practice of concentration: the ability to display psychic powers, clairvoyance, clairaudience, the ability to know the thoughts of others, recollection of past lifetimes, and the knowledge that does away with mental effluents

Source: Dhamma Dana: Pali English Glossary

F (Extraordinary knowledge). Capacity of the mind to develop some specific visions and psychical powers.

The abhinnas do take place into the shape of remembrance of former rebirths, penetration of others thoughts, the capacity to travel underground or in the air, or to proceed (by means of the mind) to other worlds, such as the ones of the devas or hells. This set of six forms of knowledge can only be developed after the fourth jhana has been reached, and only by an arahanta.

Source: Pali Kanon: Manual of Buddhist Terms and Doctrines

The 6 'higher powers', or supernormal knowledge's, consist of 5 mundane (lokiya) powers attainable through the utmost perfection in mental concentration (samādhi, q.v.) and one supermundane (lokuttara) power attainable through penetrating insight (vipassanā), i.e. extinction of all cankers (āsavakkhaya; s. āsava), in other words, realization of Arahatship or Holiness.

They are:

1. magical powers (iddhi-vidha),
2. divine ear (dibba-sota),
3. penetration of the minds of others (ceto-pariya-ñāna),
4. remembrance of former existences (pubbe-nivāsānussati),
5. divine eye (dibba-cakkhu),
6. extinction of all cankers (āsavakkhaya).

The stereotype text met with in all the 4 Sutta-collections (e.g. D.34; M.4, M.6, M.77; A.III.99; A.V.23; S.15.9 and Pug.271, Pug.239) is as follows:

1. "Now, O Bhikkhus, the monk enjoys the various magical powers (iddhi-vidha), such as being one he becomes manifold, and having become manifold he again becomes one. He appears and disappears. Without being obstructed he passes through walls and mountains, just as if through the air. In the earth he dives and rises up again, just as if in the water. He walks on water without sinking, just as if on the earth. Cross-legged he floats through the air, just like a winged bird. With his hand he touches the sun and moon, these so mighty ones, so powerful ones. Even up to the Brahma-world he has mastery over his body.
2. "With the divine ear (dibba-sota) he hears sounds both heavenly and human, far and near.
3. "He knows the minds of other beings (parassa ceto-pariya-ñāna), of other persons, by penetrating them with his own mind. He knows the greedy mind as greedy and the not-greedy one as not greedy; knows the hating mind as hating and the not-hating one as not hating; knows the deluded mind as deluded and the not-deluded one as not deluded; knows the shrunken mind and the distracted one, the developed mind and the undeveloped one, the surpassable mind and the unsurpassable one, the concentrated mind and the unconcentrated one, the freed mind and the unfreed one.
4. "He remembers manifold former existences (pubbe-nivāsānussati), such as one birth, two, three, four and five births .... hundred thousand births; remembers many formations and dissolutions of worlds: 'There I was, such name I had .... and vanishing from there I entered into existence somewhere else .... and vanishing from there I again reappeared here.' Thus he remembers, always together with the marks and peculiarities, many a former existence .
5. ''With the divine eye (dibba-cakkhu = yathā-kammūpaga-ñāna or cutūpapāta-ñāna), the pure one, he sees beings vanishing and reappearing, low and noble ones, beautiful and ugly ones, sees how beings are reappearing according to their deeds (s. karma): 'These beings, indeed, followed evil ways in bodily actions, words and thoughts, insulted the noble ones, held evil views, and according to their evil views they acted. At the dissolution of their body, after death, they have appeared in lower worlds, in painful states of existence, in the world of suffering, in hell. Those other beings, however, are endowed with good action .... have appeared in happy state of existence, in a heavenly world.
6. "Through the extinction of all cankers (āsavakkhaya) even in this very life he enters into the possession of deliverance of mind, deliverance through wisdom, after having himself understood and realized it.''

4-6 appear frequently under the name of the 'threefold (higher) knowledge' (te-vijjā). They are, however, not a necessary condition for the attainment of sainthood (arahatta), i.e. of the sixth abhiññā.

Vis.M. XI-XIII gives a detailed explanation of the 5 mundane higher powers, together with the method of attaining them.

In connection with the 4 kinds of progress (s. patipadā), abhiññā means the 'comprehension' achieved on attainment of the paths and fruitions.

context information

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

Abhiññā (अभिञ्ञा) (or Abhijñā in Sanskrit) refers to the “six superknowledges”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter XLIII.—The superknowledges (Sanskrit, abhijñā; Pāli, abhiññā; Chinese, t’ong or chen-t’ong; Tibetan, mṅon par śes pa) are six in number.

context information

Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.

Languages of India and abroad

Pali-English dictionary

Source: BuddhaSasana: Concise Pali-English Dictionary

abhiñña : (adj.) knowing; possessed of knowledge. || abhiññā (abs. of abhijānāti), having understood well. (f.), special knowledge; supernormal power.

Source: Sutta: The Pali Text Society's Pali-English Dictionary

1) Abhiññā, ² ger. of abhijānāti. (Page 64)

2) Abhiññā, ¹ (f.) (fr. abhi + jñā, see jānāti). Rare in the older texts. It appears in two contexts. Firstly, certain conditions are said to conduce (inter alia) to serenity, to special knowledge (abhiññā), to special wisdom, and to Nibbāna. These conditions precedent are the Path (S.V, 421 = Vin.I, 10 = S.IV, 331), the Path + best knowledge and full emancipation (A.V, 238), the Four Applications of Mindfulness (S.V, 179) and the Four Steps to Iddhi (S.V, 255). The contrary is three times stated; wrong-doing, priestly superstitions, and vain speculation do not conduce to abhiññā and the rest (D.III, 131; A.III, 325 sq. andV, 216). Secondly, we find a list of what might now be called psychic powers. It gives us 1, Iddhi (cp. levitation); 2, the Heavenly Ear (cp. clairaudience); 3, knowing others’thoughts (cp. thought-reading); 4, recollecting one’s previous births; 5, knowing other people’s rebirths; 6, certainty of emancipation already attained (cp. final assurance). This list occurs only at D.III, 281 as a list of abhiññās. It stands there in a sort of index of principal subjects appended at the end of the Dīgha, and belongs therefore to the very close of the Nikāya period. But it is based on older material. Descriptions of each of the six, not called abhiññā’s, and interspersed by expository sentences or paragraphs, are found at D.I, 89 sq. (trsl. Dial. I.89 sq.); M.I, 34 (see Buddh. Suttas, 210 sq.); A.I, 255, 258 = III, 17, 280 = IV.421. At S.I, 191; Vin.II, 16; Pug.14, we have the adj. chaḷabhiññā (“endowed with the 6 Apperceptions”). At S.II, 216 we have five, and at S.V, 282, 290 six abhiññā’s mentioned in glosses to the text. And at S.II, 217, 222 a bhikkhu claims the 6 powers. See also M.II, 11; III, 96. It is from these passages that the list at D.III, has been made up, and called abhiññā’s.

Afterwards the use of the word becomes stereotyped. In the Old Commentaries (in the Canon), in the later ones (of the 5^th cent. A.D.), and in medieval and modern Pāli, abhiññā, nine times out ten, means just the powers given in this list. Here and there we find glimpses of the older, wider meaning of special, supernormal power of apperception and knowledge to be acquired by long training in life aud thought. See Nd¹ 108, 328 (expl^n. of ñāṇa); Nd² s. v. and N⁰. 466; Ps.I, 35; II, 156, 189; Vbh.228, 334; Pug.14; Nett 19, 20; Miln.342; Vism.373; Mhvs XIX.20; DA.I, 175; DhA.II, 49; IV, 30; Sdhp.228, 470, 482. See also the discussion in the Cpd. 60 sp., 224 sq. For the phrase sayaṃ abhiññā sacchikatvā and abhiññā-vosita see abhijānāti. The late phrase yath’abhiññaṃ means “as you please, according to liking, as you like” , J.V, 365 (= yathādhippāyaṃ yathāruciṃ C.). For abhiññā in the use of an adj. (°abhiñña) see abhiñña. (Page 64)

— or —

Abhiñña, (adj.) (usually —°) (Sk. abhijña) knowing, possessed of knowledge, esp. higher or supernormal knowledge (abhiññā), intelligent; thus in chalabhiñña one who possesses the 6 abhiññās Vin.III, 88; dandh° of sluggish intellect D.III, 106; A.II, 149; V, 63 (opp. khipp°); mah° of great insight S.II, 139. — Compar. abhiññatara S.V, 159 (read bhiyyo °bhiññataro). (Page 63)

Source: Sutta: Pali Word Grammar from Pali Myanmar Dictionary

1) abhinna (အဘိန္န) [(ti) (တိ)]—
[na+bhinna]
[န+ဘိန္န]

2) abhiñña (အဘိည) [(ti) (တိ)]—
[abhi+ñā+a]
[အဘိ+ဉာ+အ]

3) abhiññā (အဘိညာ) [(kri,vi) (ကြိ၊ဝိ)]—
[abhi+ñā+tvā]
[အဘိ+ဉာ+တွာ]

4) abhiññā (အဘိညာ) [(thī) (ထီ)]—
[abhi+ñā+a]
[အဘိ+ဉာ+အ]

[Pali to Burmese]

Source: Sutta: Tipiṭaka Pāḷi-Myanmar Dictionary (တိပိဋက-ပါဠိမြန်မာ အဘိဓာန်)

1) abhinna—

(Burmese text): (က) မပျက်သေးသော။ (ခ) မကွဲသော (သပိတ်-စသည်)။ (ဂ) မကွဲပြားသေးသော၊ မကွေကွင်း-မကွဲကွာ-သေးသော၊ သူ။ (ဃ) မပျက်စီး-မကျိုး-သော။ (င) မပျက်စီးသော၊ မဖောက်ပြန်သော၊ သူ။ (စ) မကွဲပြား-မခြားနား-သော။ (ဆ) မပျက်သေးသော-အသစ်အသစ်ဖြစ်သော-သင်္ခါရ။

(Auto-Translation): (a) Not yet broken. (b) Not divided (such as a strike). (c) Not yet differentiated, not disorganized, not dissimilar. (d) Not damaged, not broken. (e) Not damaged, not sabotaging. (f) Not differentiated, not distinguished. (g) Not yet broken, newly emerged phenomena.

2) abhiñña—

(Burmese text): (၁) သိတတ်သော။ (၂) သိအပ်သော။ အဘိညဋ္ဌ-လည်းကြည့်။

(Auto-Translation): (1) To know. (2) To have knowledge. Also refer to the definition.

3) abhiññā—

(Burmese text): (၁) လွန်ကဲသော-ကောင်းသော-လွန်ကဲစွာ-ကောင်းစွာ-သိခြင်း။ (က) လက္ခဏာသုံးပါးသို့ တင်၍ သိခြင်း။ (ခ) သစ္စာလေးပါးတရားတို့ကို သိခြင်း။ (ဂ) အဘိညေယျတရားတို့ကို သိခြင်း။ (၂) လွန်ကဲစွာ-ကောင်းစွာ-သိတတ်သော-ဉာဏ်-ပညာ။ (က) လွန်ကဲသော-မြတ်သော-ဉာဏ်၊ အရဟတ္တမဂ်ဉာဏ်။ (ခ) အထူးအားဖြင့်-ကောင်းစွာ-သိတတ်သော ဉာဏ်၊ အဘိညာဉ်။ (ဂ) လွန်ကဲသော ပညာ၊ အထက်ပိုင်း သမထဈာန်,ဝိပဿနာဉာဏ်။ (၃) လွန်ကဲစွာ-ကောင်းစွာ-သိအပ်သော။ (၄) အလို။ (၃) အဘိညဋ္ဌ-ကြည့်။

(Auto-Translation): (1) Exceptional - good - exceptionally - well - knowledge. (a) Knowing through three characteristics. (b) Understanding the four noble truths. (c) Knowing the tenets of righteousness. (2) Exceptional - good - wisdom and knowledge. (a) Exceptional - noble - wisdom, discernment wisdom. (b) Especially knowledgeable - good wisdom, understanding. (c) Exceptional knowledge, higher insight, vipassana wisdom. (3) Exceptionally - well - required knowledge. (4) Desire. (3) Abhidharmic - observation.

4) abhiññā—

(Burmese text): သိ၍၊ ထူးသော-လွန်ကဲသော-ဉာဏ်ဖြင့်-သိ၍။

(Auto-Translation): Knowing, with extraordinary and exceptional intelligence.

context information

Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.

Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

abhinna (अभिन्न).—a (S) Not different, identical, similar, like. 2 In arithmetic. Unfractional. It is compounded with saṅkalana-vyavakalana-guṇana-bhājana &c. as bhinna q. v. Addition &c. of integers.

--- OR ---

abhinna (अभिन्न).—. Add:--3 Become one with brahma, having lost personality and individuality. Ex. taiśāca parī bhaktajana || svarūpīṃ miḷālē abhinna ||.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

abhinna (अभिन्न).—a Not different, identical, similar, like.

context information

Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.

Sanskrit dictionary

Source: DDSA: The practical Sanskrit-English dictionary

Abhinna (अभिन्न).—a.

1) Not broken or cut, unbroken; not split; अभिन्नपुटोत्तरान् (abhinnapuṭottarān) R.17.12.

2) Unaffected; क्लेशलेशैर- भिन्नम् (kleśaleśaira- bhinnam) Ś.2.4.

3) Not changed or altered, unchanged; °गतयः (gatayaḥ) Ś.1.14 with their gait unchanged.

4) Not different from, the same, identical (with abl.); जगन्मिथोभिन्नमभिन्नमीश्वरात् (jaganmithobhinnamabhinnamīśvarāt) Prab.

5) Undivided, whole, one (as number).

6) Holding together, continuous.

7) Uninterrupted; अभिन्ने खिल्ये निदधाति देवयुम् (abhinne khilye nidadhāti devayum) Ṛgveda 6.28.2.

Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary

Abhinna (अभिन्न).—(a-bhinna), adj. (compare [Boehtlingk and Roth] bhid, 8), not seduced, not won (amorously, of a woman, by a man): Mahāvastu ii.105.9 (verse) kā tuhyam abhinna (so mss.; Senart em. abhukta, which is right in sense) varteyā, what woman could you not seduce?

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

Abhinna (अभिन्न).—mfn.

(-nnaḥ-nnā-nnaṃ) 1. Same, identical. 2. One, undivided. 3. Unchanged, unaltered. 4. Uncut, unbroken. m.

(-nnaḥ) An integer, a whole number. E. a neg. bhinna other.

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Abhinna (अभिन्न).—[adjective] uncleft, unpierced, unbroken, uninterrupted, whole, entire, continual, undivided, one, the same as, not different from ([ablative] or —°).

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

1) Abhinna (अभिन्न):—[=a-bhinna] mfn. (√bhid), uncut, unbroken, [Śatapatha-brāhmaṇa] etc.

2) [v.s. ...] uninterrupted, [Ṛg-veda vi, 28, 2]

3) [v.s. ...] (a-bhinna), [Atharva-veda]

4) [v.s. ...] (in [arithmetic]) ‘undivided’, integer, whole (as numbers)

5) [v.s. ...] unchanged, unaltered, not different from ([ablative] or in [compound])

Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary

Abhinna (अभिन्न):—[tatpurusha compound] 1. m. f. n.

(-nnaḥ-nnā-nnam) 1) Not cut, not rent, not broken; e. g. Bhaṭṭik.: virugnodagradhārāgraḥ kuliśo mama (i. e. of Rāvaṇa) vakṣasi . abhinnaṃ śatadhātmānaṃ manyate balinaṃ balī; or jalanidhimagaman…salilasamudayairmahātaraṅgairbhuvanabharakṣamamapyabhinnavelam; or Ṛgv.: indro…bhūyobhūyo rayimidasya vardhayannabhinne khilye ni dadhāti devayum (Sāyaṇa: abhinne śatrubhirabhedye khilye…anyairgantumaśakye sthale, i. e. impenetrable).

2) Undivided, one; e. g. (Brahman) Śaṅkara in the comm. on the Taittir.-Up.: asau yoyamekamabhinnamātmatattvaṃ na paśyati &c.; or (the Soul in) a quotation from the Buddhists by Vijnānāch. on the Sāṅkhya-Prav.: abhinnopi buddhyātmā viparyāsanidarśanaiḥ . grāhyagrāhakasaṃvittibhedavāniva lakṣyate.

3) Not different, same, identical; e. g. Prabodhach.: paśyāmi yogāñjanaśuddhadarśano jaganmitho bhinnamabhinnamīśvarāt; or Bharatas. on the Bhaṭṭik.: śliṣṭamiṣṭamanekārthamekarūpānvitaṃ vacaḥ . tadabhinnapadaṃ bhinnapadaṃ bhinnapadaprāyamiti dvidhā. 2. m.

(-nnaḥ) (In Arithmetic.) An integer, a whole number. E. a neg. and bhinna.

Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

Abhinna (अभिन्न):—[a-bhinna] (nnaḥ-nnā-nnaṃ) a. Same; undivided. m. An integer.

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)

Abhinna (अभिन्न) in the Sanskrit language is related to the Prakrit words: Abbhiṇṇa, Abhiṇṇa, Ahiṇṇa.

[Sanskrit to German]

Abhinna in German

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

Hindi dictionary

Source: DDSA: A practical Hindi-English dictionary

Abhinna (अभिन्न) [Also spelled abhinn]:—(a) identical; not different; close, intimate; integral; —[aṃga] integral part; ~[tā] identity; sameness, oneness; -[hṛdaya] one/united at heart, very intimate.

context information

...

Prakrit-English dictionary

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary

1) Abhiṇṇa (अभिण्ण) in the Prakrit language is related to the Sanskrit word: Abhijña.

2) Abhiṇṇa (अभिण्ण) also relates to the Sanskrit word: Abhinna.

context information

Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.

Kannada-English dictionary

Source: Alar: Kannada-English corpus

Abhinna (ಅಭಿನ್ನ):—

1) [adjective] not different; same.

2) [adjective] not broken; intact.

3) [adjective] that is not changeable or modifiable.

context information

Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.

Nepali dictionary

Source: unoes: Nepali-English Dictionary

Abhinna (अभिन्न):—adj. 1. not different; identical; 2. unbroken; 3. inseparable; close; intimate; 4. not changed/altered; unchanged; 5. identical; 6. undivided; whole; one; 7. holding together; continuous; 8. integral;

context information

Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.

See also (Relevant definitions)

Partial matches: Tva, Bhinna, A, Abhi, Na.

Starts with (+8): Abhinna Sutta, Abhinna Vagga, Abhinnabharana, Abhinnabhinihara, Abhinnacara, Abhinnadashapurvi, Abhinnadharata, Abhinnagati, Abhinnaka, Abhinnakala, Abhinnamgi, Abhinnana, Abhinnanda, Abhinnanimitta, Abhinnanimittopadana, Abhinnanimittopadanasamarthana, Abhinnapadakajjhana, Abhinnapadashlishta, Abhinnaparinneyya Sutta, Abhinnasthiti.

Full-text (+115): Abhinnatva, Abhinnata, Abhinnakala, Abhinnaya, Gunabhinna, Abhinna Vagga, Abhinnataraka, Abhinnaparikarmashtaka, Abhinnatman, Abhinnanana, Abhinna Sutta, Abhinnaparipuri, Khippabhinna, Khippadandhabhinna, Abhinnapadakajjhana, Vasibhutacyanabhinna, Abhinnasthiti, Abhinnavela, Abhinnagati, Chal Abhinna.

Relevant text

Search found 63 books and stories containing Abhinna, A-bhinna, Abhi-na-a, Abhi-ñā-a, Abhi-na-a, Abhi-ñā-a, Abhi-na-tva, Abhi-ñā-tvā, Abhiñña, Abhiññā, Abhiṇṇa, Na-bhinna; (plurals include: Abhinnas, bhinnas, as, tvas, tvās, Abhiññas, Abhiññās, Abhiṇṇas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Abhidhamma in Daily Life (by Ashin Janakabhivamsa) (by Ashin Janakabhivamsa)

Factor 1 - Moha (delusion) < [Chapter 2 - On akusala cetasikas (unwholesome mental factors)]

Factor 2 - Ahirika (moral shamelessness) < [Chapter 2 - On akusala cetasikas (unwholesome mental factors)]

Part 2 - The Doer Gets The Direct Effect < [Chapter 7 - Kamma]

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Maha Buddhavamsa—The Great Chronicle of Buddhas (by Ven. Mingun Sayadaw)

Part 6f - Fifteen Kinds of Conduct and Fivefold Higher Knowledge < [Chapter 7 - On Miscellany]

Part 6 - War between the Sakyans of Kapilavatthu and of Koliya < [Chapter 22 - Founding of Vesali]

Part 8 - The Eight Qualities of the Bodhisatta’s Mind Continuum < [Chapter 7 - The Attainment of Buddhahood]

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A Manual of Abhidhamma (by Nārada Thera)

Summary of Objects < [Chapter III - Miscellaneous Section]

Signs of Mental Culture < [Chapter IX - Mental Culture]

Procedure of Javana < [Chapter IV - Analysis of Thought-Processes]

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The Buddhist Path to Enlightenment (study) (by Dr Kala Acharya)

2. Bodhipakkhiya-dhammā (practices leading to enlightenment) < [Chapter 1 - Introduction]

3.1. The Meaning of Iddhipāda (psychic power) < [Chapter 2 - Five Groups of Factor]

4.2.5. Faculty of Wisdom (Paññindriya or Prajñā) < [Chapter 2 - Five Groups of Factor]

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Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)

Bodhisattva quality 5: the five superknowledges (pañcābhijña) < [Chapter X - The Qualities of the Bodhisattvas]

Preliminary note on the six superknowledges (abhijñā, abhiññā) < [Chapter XLIII - The Pursuit of the Six superknowledges]

I. Mastering the earth element (pṛthivī) < [Part 3 - Mastering the four great elements]

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Abhidhamma in Daily Life (by Nina Van Gorkom)

Chapter 22 - Jhanacittas

Chapter 24 - Enlightenment

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