Abhivadana, Abhivādana: 17 definitions

Introduction:

Abhivadana means something in Hinduism, Sanskrit, Buddhism, Pali, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

Alternative spellings of this word include Abhivadan.

Languages of India and abroad

Pali-English dictionary

[«previous next»] — Abhivadana in Pali glossary
Source: BuddhaSasana: Concise Pali-English Dictionary

abhivādana : (nt.) salutation; bowing down. || abhivādanā (f.), salutation; bowing down.

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

Abhivādana, (nt.) (fr. abhivādeti) respectful greeting, salutation, giving welcome, showing respect or devotion A.II, 180; IV, 130, 276; J.I, 81, 82, 218; Dh.109 (°sīlin of devout character, cp. DhA.II, 239); VvA.24; Sdhp.549 (°sīla). (Page 69)

Pali book cover
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.

Discover the meaning of abhivadana in the context of Pali from relevant books on Exotic India

Marathi-English dictionary

[«previous next»] — Abhivadana in Marathi glossary
Source: DDSA: The Molesworth Marathi and English Dictionary

abhivādana (अभिवादन).—n S Obeisance; bow or prostration to a person addressed by name.

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

abhivādana (अभिवादन).—n Obeisance. reverential salu- tation.

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.

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Sanskrit dictionary

[«previous next»] — Abhivadana in Sanskrit glossary
Source: DDSA: The practical Sanskrit-English dictionary

Abhivadana (अभिवदन).—

1) Addressing &c.

2) Salutation.

Derivable forms: abhivadanam (अभिवदनम्).

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Abhivādana (अभिवादन).—

1) Reverential salutation, respectful obeisance, salutation of a superior or elder by an inferior or junior, or of a teacher by his disciple. It consists in (1) rising from one's seat (pratyuttthāna); (2) clasping the feet (pādopasaṃgraha), and (3) repeating the form of salutation (abhivāda) which includes the name or title of the person addressed, followed by the mention of the person's own name. For the different ways of performing obeisance and the merit arising therefrom see Manusmṛti 2.12-126.

2) Abuse, insulting or scurrilous speech (for ativāda).

Derivable forms: abhivādanam (अभिवादनम्).

See also (synonyms): abhivāda.

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

Abhivādanā (अभिवादना).—(in Sanskrit and Pali only °na, nt.), salu- tation: Bodhisattvabhūmi 139.7 (prose) °nā-vandana-.

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

Abhivādana (अभिवादन).—n.

(-naṃ) 1. Respectful salutation, a bow or prostration; including sometimes the name or title of the person so addressed, and followed by the declaration of the person’s own name. 2. Salutation of a superior or elder, by a junior or inferior, and especially of the teacher by his disciple. 3. In general it is merely lifting the joined hands to the forehead, and saying, ahamabhivādaye I salute. E. abhi in presence of, and vādana speaking.

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

Abhivadana (अभिवदन).—[abhi-vad + ana], n. Address, allocution.

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Abhivādana (अभिवादन).—i. e. abhi-vad + ana, n. Respectful salutation, [Mānavadharmaśāstra] 2, 124.

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

Abhivādana (अभिवादन).—[neuter] = [preceding] [masculine]; śīla [adjective] respectful, modest.

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

1) Abhivadana (अभिवदन):—[=abhi-vadana] [from abhi-vad] n. salutation, [Mahābhārata iii, 1835]

2) [v.s. ...] addressing [commentator or commentary] on [Kumāra-sambhava vi, 2.]

3) Abhivādana (अभिवादन):—[=abhi-vādana] [from abhi-vad] n. respectful salutation (including sometimes the name or title of the person so addressed and followed by the mention of the person’s own name)

4) [v.s. ...] salutation (of a superior or elder by a junior or inferior, and especially of a teacher by his disciple; in general it is merely lifting the joined hands to the forehead and saying aham abhivādaye, I salute).

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

Abhivadana (अभिवदन):—[tatpurusha compound] n.

(-nam) Addressing, allocution. E. vad with abhi, kṛt aff. lyuṭ.

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Abhivādana (अभिवादन):—[tatpurusha compound] n.

(-nam) Respectful salutation of a superior or elder, especially of a Guru, by a junior or inferior for the sake of obtaining his blessing; (Vīramitr. Āchāraprak.: abhivādananāma vaṭorātmānamabhi gurorāśīrvacanānukūlo vyāpāraḥ). It consists of three acts, viz. 1. the pratyutthāna or rising from the seat, 2. the upasaṃgrahaṇa or pādopasaṃgrahaṇa, the peculiar mode of Hindu obeisance, and 3. the abhivāda or the uttering of the formula of salutation. [a.]) The first act is indispensable on the part of the person whose duty it is to make the salutation, whatever be the quality of the person saluted (Āpastamba: sarvatra tu pratyutthāyābhivādanam); but the two other acts undergo various modifications according to the rank or quality of the person saluted and the person saluting. [b.]) With regard to the upasaṃgrahaṇa or the obeisance, the general rule is, according to Manu, that the saluter should with crossed hands (comm.: the right hand being placed over the left) clasp the feet of his Guru, touching the left foot with his left, and the right foot with his right, hand; (Manu: vyastapāṇinā kāryamupasaṃgrahaṇaṃ guroḥ . savyena savyaḥ spraṣṭavyo dakṣiṇena ca dakṣiṇaḥ); the same injunction is given by Āśvalāyana and Baudhāyana with the addition that he should first touch, with composure of mind, his own left ear with his left and his right ear with his right, hand, and then make his bow, in the indicated manner, by touching his Guru from the knees to the feet; (Āśvalāy.: vāmaṃ vāmena saṃspṛśya dakṣiṇena tu dakṣiṇam . hastena karṇaṃ hastābhyāṃ gurūṇāmabhivādanam . vāmopari karaṃ kṛtvā dakṣiṇaṃ nāma coccaret . jānuprabhṛti pādāntamārabhya pādayornamet; Baudhāy.: śrotre saṃspṛśya manaḥ samādhāyādhastājjānvorā padbhyāmityupasaṃgrahaṇam); according to some, his hands must be made hollow, when he touches the feet of the Guru and he is forbidden, under the threat of loosing the benefit of all his pious actions, to perform this act only with one hand (Paīṭhīnasi: uttānābhyāṃ pāṇibhyāṃ dakṣiṇena dakṣiṇaṃ savyena savyaṃ pādamabhivādayet; Viṣṇu: ajākarṇena viduṣāṃ mūrkhāṇāmekapāṇinā; Vīramitr. on the latter: śrotrasamau karau kṛtvā punarajākarṇavatsaṃpuṭitena karadvayenetyarthaḥ; Viṣṇu: janmaprabhṛti yatkiṃciccetasā dharmamācaret . sarvaṃ tanniṣphalaṃ yāti ekahastābhivādanāt); Āpastamba enjoins, on his part, that a Brāhmaṇa when saluting should raise his right arm as far as his ears, a Kshatriya as far as his breast (or according to a v. 1. as far as his shoulder), a Vaiśya as far as his navel and that a Sūdra making his obeisance should hold it down (Āpast.: svaṃ dakṣiṇaṃ bāhuṃ śrotrasamaṃ prasārya brāhmaṇobhivādayetoraḥsamaṃ rājanyo madhyasamaṃ vaiśyo nīcaiḥ śūdraḥ prāñjaliḥ; Vīram. on the latter: aṃsasamaṃ rājanya ityapi pāṭhaḥ . madhyaṃ nābhiḥ; Atri, however, seems to reserve this mode of salutatioin for a learned Brāhmaṇa in general, while he enjoins the touching of the feet, if the person saluted is a Guru; dakṣiṇaṃ pāṇimuddhṛtya prakāmamabhivādayet . śrotriye tvañjaliḥ kāryaḥ pādopagrahaṇaṃ guroriti). If the person to be saluted is a woman, the politeness of touching her from the knees to the feet is subject to some restrictions: if she is the wife of the Guru, but not of the same class as her husband, Manu and other legislators dispense with it altogether; if she is of the same class and the student is young, he must pay her that respect only when he returns from a journey, on other occasions he prostrates himself before her at his daily salutation, (Vīram. on Manu 2. 217. and Gautama: viproṣyeti vacanānna pratyahamiti gamyate); but if she is young and the young man knows already to distinguish right from wrong which is the case when he has completed his twentieth year (according to Manu; or his sixteenth year, according to the Vīram. on Gautama) he must never touch her feet but always prostrate himself before her; Manu enjoins further that the sister of his mother, the wife of his maternal uncle, his own wife’s mother and the sister of his father must be treated by him like the wife of his Guru, equally so the wife of his brother (comm.: the eldest wife, of the same class), and that the sister of his father and of his mother as well as his own elder sister must be saluted in the same manner as his mother, but that his paternal and maternal kinswomen are to be greeted by touching their feet only on his return from a journey. Gautama's rule that the wives of a brother and one’s own wife’s mother are never to be touched in this manner is restricted by the Vīramitrodaya to the wives of the same class (Gaut.: nopasaṃgrahaṇaṃ bhrātṛbhāryāṇāṃ śvaśrvāśca; Viram.: yannopaºº iti gautamavākyaṃ tadasavarṇāviṣayam), and when the same legislator enjoins that with the exception of a mother, the wife of a paternal uncle and a sister, no woman must be touched by her feet in being greeted except on the return from a journey, the same commentator infers that this ceremony is obligatory on the latter occasion (Gautama: nāviproṣya strīṇāmamātṛpitṛvyabhāryābhāginīnām; Vīram.: aviproṣyeti vacanādviproṣya tu pādopasaṃgrahaṇaṃ kartavyameva). [c.]) The formula of salutation consists in general, if the person greeted is a man, of the word abhivādaye ‘I greet’, followed by the declaration of the saluter’s own name and ending with the reverential word bhoḥ (Manu: abhivādātparaṃ vipro jyāyāṃsamabhivādayan . asau nāmāhamasmīti svaṃ nāma parikīrtayet .…bhoḥśabdaṃ kīrtayedante svasya nāmnobhivādane . nāmnāṃ svarūpabhāvo hi bhobhāva ṛṣibhiḥ smṛtaḥ); e. g. abhivādaye devadattohaṃ bhoḥ, or abhivādaya indravarmāhaṃ bhoḥ, or abhivādaya indrapālitohaṃ bhoḥ, or (if a woman greets) e. g. abhivādaye gārgyahaṃ bhoḥ; according to the Vīram., some combine with the declaration of the name also that of the family and the descendants when the word abhivādaye is placed at the end of the salutation, e. g. amukapravaromukagotromukaśarmāhaṃ bho bhivādaye ‘father of such and such a son, descendant of such and such a family, I, such and such a…sarman, (e. g. kṛṣṇaśarman) Sir, greet (thee)’; if husband and wife salute there is no other restriction (Gaut.: strīpuṃyogebhivādato niyamameke), but the formula becomes shortened in this way: abhivādaye gārgyahaṃ gārgaśarmāhaṃ bhoḥ. If the person saluted is a woman or a Śūdra or a man who either does not understand the Saṃskṛt meaning of the proper name or does not know the proper manner of protracting the final vowel of the name in the return of the salutation or is otherwise ignorant of the proper manner of returning it (see g.), the formula of the saluter is simply thus: ‘abhivādayeham’ ‘I greet’, such an address being not considered an abhivādana; (Vīram. on Manu. 2. 123. and 126.: nāmadheyasyābhivādanikasyābhivādamabhivādanavākyārthatvaṃ ye na jānate tāṃstrīṃ ca pratyahamiti laukikaṃ nāma coccaretprājño na pūrvoktamabhivādanavākyam . yadvā nāmadheyasyābhivādakanāmnontebhivādaṃ plutākārārikaṃ na jānate tānpratīti dvedhā medhātithirvyācakhyau; Medhātithi referring to the Śūtra and Vārttikas of Pāṇini Viii. 2. 83.). [Medhātithi and Govindarāja take the word nāma in the passage of Manu quoted above in its literal sense and give the formula; e. g. Medhāt.: abhivādaye devadattanāmāhaṃ bhoḥ, but this mode of salutation is not approved of by other authorities; e. g. Kullūka in reference to this use of nāman: medhātithigovindarājayorabhidhānamapramāṇam.] [d.]) The general rule that prevails at a salutation is that the person who receives it must be an ‘elder’ or what is technically termed a Guru and that the person who pays it must be a ‘youth’ or an inferior; such a salutation may be of course occasional, but it is a duty of a youth to salute his ‘elders’ or ‘Gurus’ every morning after he has managed the consecrated fire (Yājnav.: agnikāryaṃ tataḥ kuryātsaṃdhyayorubhayorapi .. tatobhivādayedvṛddhānasāvahamiti bruvan; Yama: tatobhivādayedvṛddhānagnikāryādanantaram; Gautama: guroḥ pādopasaṃgrahaṇaṃ prātaḥ).—For the persons comprised under the name guru and their relative superiority or inferiority see s. v., it may suffice here to give the definition of Devala who enumerates as male Gurus: the teacher (see upādhyāya), the father, the eldest brother, the king, the maternal and paternal uncle, the father-in-law, an initiated householder, the maternal and paternal grandfather, and the eldest of the same class; as female Gurus: the mother, the maternal and paternal grandmother, the sisters of father and mother, the mother-in-law, and the old nurse; and to add from the definition of others the priest (see ṛtvij) and the spiritual teacher (see ācārya). If there are several persons present who have a claim to a salutation, the teacher who has given instruction either on worldly or ritual or spiritual matters, has precedence before all others, according to Manu (laukikaṃ vaidikaṃ cāpi tathādhyātmikameva ca . ādadīta yato jñānaṃ taṃ pūrvamabhivādayet), and, in general, every superior Guru has precedence before the one next to him in degree. [In the passage of Gautama: pādopasaṃgrahaṇaṃ gurusamavāyenvaham . abhigamya tu viproṣya mātṛpitṛtadbandhūnāṃ (i. e. mother, father, maternal uncle and aunt, paternal uncle and aunt &c.) pūrvajānāṃ (i. e. elder brothers &c.) vidyāgurūṇāṃ (i. e. the Upādhyāya, Āchārya &c.) tattadgurūṇāṃ ca (i. e. their maternal or paternal grandfathers &c.) saṃnipāte parasya, the last word (parasya) does not imply that each following precedes in rank each preceding, but means each superior; Vīram.: mātrādīnāṃ purā yatsaṃnipāte samāgame parasyotkṛṣṭasya prathamamupasaṃgrahaṇaṃ kartavyam.] The term ‘youth’ mentioned above is not to be taken in its literal, but in its metaphorical sense; for Manu rules that fellow citizens are equal (as to age) for ten years, dancers and singers for five, learned theologians for three, but persons related by blood for a very short time; again, that one must consider a Brāhmaṇa though but ten years old, as if he were the father of a Kshatriya though aged a hundred years; therefore a friend, e. g., is not to be addressed with the words bhoḥ or bhavat, unless he be older than ten years, and a Brāhmaṇa must never salute first a Kshatriya or a man of a lower class, however distinguished he be (Vīram.: daśavarṣādhikakaḥ sakhā bhobhavacchabdābhyāṃ saṃbodhyaḥ; Śātātapa: nābhivādyāstu vipreṇa kṣatriyādyāḥ kathaṃcana . jñānakarmaguṇopetā yadyapyete bahuśrutāḥ); for if he does so, he incurs severe spiritual penalties. [e.]) Persons not to be saluted are, according to Manu, Gautama, Baudhāyana: a priest (Ṛtvij), a wife’s father, a maternal and paternal uncle, learned and pious persons, if they are younger; they are merely to be addressed with the words ‘I, so and so, am here’ asāvaham, and to be honoured by rising from the seat; this ceremony does not constitute, therefore, an abhivādana. [In Manu 2. 130. the word gurūn is to be taken in the sense of ‘an elder by learning and piousness’; it does not occur in the corresponding passages of Gautama and Baudh.; the former: ṛtvikśvaśurapitṛvyamātulānāṃ tu yavīyasāṃ pratyutthānamanabhivādyāḥ; the latter with the same words except for the last, pratyutthāyābhibhāṣaṇam.] In law courts, in houses of penance and palaces where Brāhmaṇas are assembled, the latter are not to be saluted individually, but the words sarvebhyo namaḥ ‘respect to all’ are to be addressed to the whole assembly; this mode of address is called the namaskāra which is different therefore from the abhivādana; (Viṣṇu: sabhāsu caiva sarvāsu yajñarājagṛheṣu ca namaskāraṃ na kurvīta brāhmaṇaṃ nābhivādayet; Vīram. on those words: sarvāsu dharmavyavahāraprāyaścittādinirṇayasabhāsu namaskāraṃ na kuryāt . pratyekamiti śeṣaḥ . kiṃ tu sarvebhyo nama ityeva vaktavyam; Vṛhadviṣṇu: sabhāṃ nābhivādayet); Āpastamba forbids to salute a man who carries fuel, flowers, kuśa grass, fire, water and rice in his hands and one who performs the Japahoma; Kātyāyana: a wicked man, a cripple, a stranger, one who has enemies after him, a diseased person, a Yogin, one bent upon doing penance and a youngster (similarly Vṛhaspati); Śatātapa: a heretic, an outcaste (patita), a Vrātya (q. v.), a person while his head is oiled, while eating, yawning, cleansing his teeth, performing his natural functions &c.; the Vṛhadnāradīya: an atheist, a libertine (bhinnamaryāda), an impious man, a thief and a cheat, a man fond of litigation, a drunken man, one who vomits or stands in water, one who carries rice given to him as alms or one who is in a lying position, one who performs a Śrāddha, a vow or a sacrifice; amongst women Śātātapa forbids to greet: one in her courses, one recently delivered, one who has killed her husband and one who has miscarried. [f.]) A man must not salute, according to Āpastamba, while he has his shoes on, while his head is covered (veṣṭitaśirāḥ) and while his hands are stretched out; according to Śaṅkha, while he carries water in his hands, while he is unclean, performs funeral rites or is in a lying position …, according to Baudhāyana, while he carries fuel, a water-jug, flowers or rice. [g.]) The return of the salutation or the pratyabhivādana consists, generally, in uttering first the words āyuṣmānbhava saumya ‘long mayst thou live, friend’ or similar words to the same effect; (Manu: āyuṣmānbhava saumyeti vācyo vipro bhivādane, where the word iti indicates, according to Medhātithi and the Vīramitrodaya, that the preceding words are merely an illustration of the phrase to be used; thus the address may be worded also in this manner: āyuṣmānedhi or dīrghāyurbhūyāḥ or ciraṃ jīva &c.); these words are followed by the name of the person who has greeted first and, if the latter is a Brāhmaṇa, the last vowel of his name, which at the same time is the last vowel of the whole phrase, becomes protracted (according to the general rules on making vowels pluta q. v.); some require moreover, that the name should always receive the addition of the word śarman, others, however, consider this addition unnecessary (Manu: akāraścāsya nāmnonte vācyaḥ pūrvākṣaraḥ plutaḥ; Vīram.: tatra nāmaiveti kecit . śarmāntamityapare); the return of the salute to a Brāhmaṇa would therefore run on the following pattern: āyuṣmānbhava saumya devadattā3, or āyuṣmānbhava saumya devadattaśarmā 3 n, or āyuṣmānbhava piṇākapāṇā 3 i (= piṇākapāṇe), or …viṣṇā 3 u (= viṣṇo), or āyuṣmānedhi … &c.; (the omission of the word śarman when it originally belongs to the name, or the omission of the name altogether are rebuked by Kullūka). If the person thus addressed is a Kshatriya or Vaiśya or if the word bhoḥ is added after the name (which seems permitted according to Kātyāyana on Pāṇ. Viii. 2. 83., although Patanjali observes that other authorities do not approve of the combination of the name and bhoḥ, but allow only the enunciation of the one or the other), the protraction of the vowel is optional; e. g. in returning the salute to a Kshatriya: āyuṣmānedhīndravarmā 3 n or …ºvarman, to a Vaiśya: āyuṣmānedhīndrapālitā 3 or …ºpālita; or with bhoḥ, āyuṣmānedhi devadatta bhoḥ 3 or …bhoḥ (but the latter phrase should be, according to the above mentioned observation, either āyuṣmānedhi bhoḥ 3 or …devadattā 3); if the person addressed is a woman or a Śūdra or spoken to in contempt or derision, no protraction of the vowel takes place, e. g. a woman: āyuṣmatī bhava gārgi; a Śūdra: āyuṣmānedhi tuṣajaka; or in contempt: āyuṣmānedhi sthālin (Patanjali: asūyakastvamasi jālma . na tvaṃ pratyabhivādanamarhasi . bhidyasva vṛṣala sthālin; Kaiyyaṭa: asūyakaḥ pratyācaṣṭe . pratyabhivādavākyāntasthasya nāmno gotrasya ca pluta iṣyate nānyasyeti yaugikasya pluto na vidheyaḥ . tatra pratyabhivādayitrā sthāliśabdaṃ saṃjñāṃ matvā pluto vihitaḥ . yadā tūpahāsārthamasūyakastamākṣipati tadāsau pratyabhivādaṃ nārhatyāśīrvacanaṃ hi pratyabhivādo gṛhyate . pratisaṃbhāṣaṇamātraṃ tu pratyabhivādaṃ matvā vārttikakṛtāsūyake pratiṣedha uktaḥ; in phrases such as devadatta kuśalyasi, devadatta āyuṣmānedhi which are not worded in the proper manner in which the return of a salutation should be made, since the name does not stand at the end of the sentence, the protraction of the vowel is equally prohibited).—If the person to whom the salutation is to be returned, has performed the preparatory observances of a sacrifice, his name should not be enounced but in its place the reverential word bhoḥ; and to the wife of another or to any woman not related by blood the epithet of address should be bhavati or subhage or bhagini (according to Manu). After the person has returned the greeting, he may put the usual polite questions, after the saluter’s health &c.; (it is not therefore the latter who asks after the health &c. of the person who returns the salute, for Govindarāja who expresses that opinion, is rebuked for it by Kullūka); the model, however, laid down by Manu and Āpastamba, that a Brāhmaṇa must be asked whether he prospers, a Kshatriya whether he is quite well, a Vaiśya whether he is happy, and a Śūdra whether he is free from disease (Manu: brāhmaṇaṃ kuśalaṃ pṛcchetkṣatrabandhumanāmayam . vaiśyaṃ kṣemaṃ samāgamya śūdramārogyameva ca; Āpastamba: kuśalamavaravayasaṃ samānavayasaṃ vā vipraṃ pṛcchet . anāmayaṃ kṣatriyaṃ kṣemaṃ vaiśyamārogyaṃ śūdram) is not to be taken in its literal sense, as the commentators observe and as may be inferred from instances in the epic and dramatic literature; thus in the Sabhāparvan of the Mahābhārata, Nārada after having returned the salute of Yudhishthira does not content himself with the question whether the king is quite well, but overwhelmes him with an interrogatory of 110 Slokas (v. 151-260) which is perhaps the completest of its kind, though probably an overdone illustration of this part of a Hindu greeting. [b.]) The object of the pratyabhivādana being a blessing (Viṣṇu: śiṣyāṇāmāśiṣaṃ dadyātpādopagrahaṇo guruḥ and compare the commencement of this article), a person who omits to return the salutation is threatened by Yama to become guilty of all the sins of the person he ought to have greeted (abhivāde tu yaḥ pūrvamāśiṣaṃ na prayacchati . yadduṣkṛtaṃ bhavettasya tasmādbhāgaṃ prapadyate), by Angiras to fall into hell and by the Bhavishya-Purāṇa moreover, if the person thus slighted is a Brāhmaṇa, to be reborn in a future life as a tree on a cemetery which will be inhabitated by vultures and crows; (Bhav.-Pur.: abhivāde kṛte yastu na karotyabhivādanam . āśiṣaṃ vā na kurvīta sa yāti narakaṃ dhruvam . abhivāde kṛte yastu taṃ vipraṃ nābhivādayet . śmaśāne jāyate vṛkṣo gṛdhrakākaniṣevitaḥ).— [i.]) As a reward for performing properly and habitually the ceremony of a salutation Manu promises an increase of life, wisdom, fame and strength (abhivādanaśīlasya nityaṃ vṛddhopasevinaḥ . catvāri saṃpravardhanta āyurvidyā yaśo balam) and the Buddhistic work Dhammapāda which has modified the quoted verse, an increase of life, beauty, happiness and strength (abhivādanaśīlassa niccaṃ vaddhāpacāyino . cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ). Comp. abhivandana. E. vad in the caus., with abhi, kṛt aff. lyuṭ.

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

Abhivādana (अभिवादन):—[abhi-vādana] (naṃ) n. Obeisance.

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

Abhivādana (अभिवादन) in the Sanskrit language is related to the Prakrit word: Abhivāyaṇa.

[Sanskrit to German]

Abhivadana in German

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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.

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Hindi dictionary

[«previous next»] — Abhivadana in Hindi glossary
Source: DDSA: A practical Hindi-English dictionary

Abhivādana (अभिवादन) [Also spelled abhivadan]:—(nm) deferential salutation; greeting.

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Kannada-English dictionary

[«previous next»] — Abhivadana in Kannada glossary
Source: Alar: Kannada-English corpus

Abhivādana (ಅಭಿವಾದನ):—[noun] = ಅಭಿವಾದ [abhivada].

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

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