Adhvan, Adhva, Adhvā, Ādhvan: 28 definitions
Introduction:
Adhvan means something in Buddhism, Pali, Hinduism, Sanskrit, Marathi. 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.
In Hinduism
Shaivism
Adhvan (अध्वन्).—The efficient agency of the divinity to create the world is conceived as adhvan, way (path), or realm. Adhvan is hexadic:
- kalā, aspect;
- tattva, the thirty-six principles of cosmic evolution;
- bhuvana, planes of experience totaling 224;
- varṇa, the fifty-one letters of the alphabet;
- pada, the eighty-one magical words;
- mantra, the eleven syllabic farmulae.
In meditational and ritual worship, adhvan is conceived as the mode of being of Śiva. The five-fold modality of kalā from transcendental to phenomenal pervades each of the other adhvans as well.
Adhvan (अध्वन्).—The concept of adhvan is common to South Indian Śaivism, Kashmir Śaivism and Śāktism. In a distorted pattern. this concept figures in some of the Pāñcarātra texts also. Mantra, pada, varṇa, bhuvana, tattva and kalā are the six kinds of adhvan which constitute the cosmic-cum-amorphic body of Lord Śiva. In His adhvan form, Lord Śiva assumes varṇādhvan as His skin; padādhvan as His head; tattvādhvan as His heart; bhuvanādhvan as His body-hairs; mantrādhvan as His blood, semen, marrow, bone, etc. and kalādhvan as His entire limbs.
Adhvan (अध्वन्, “path”) refers to the “conquered levels of the ontological courses” and is dealt with in the Mālinīvijayottara.—In the Mālinīvijayottara and in the Svāyambhuvasūtrasaṃgraha there are six such paths. Which path is followed depends on the incidental Perfections sought by the Yogin. The Mālinīvijayottara terms this Perfection-based yoga the system of six lakṣyabheda; the Svāyambhuvasūtrasaṃgraha knows it as the phalabheda. But additionally, in the Mālinīvijayottara, the stages of this gradual advancement have, by assimilation to a hierarchy of seven experients, aquired an apperceptive dimension.The original ontological ascent is no longer the only, or even the primary path to Śiva.
Adhvan (अध्वन्) refers to the “cosmic path”, according to the Svacchandatantra verse 4.79b-81b.—Accordingly, “Next there is the initiation for the purpose of the purification of the cosmic path (adhvan) for those who seek the fruit of [either] enjoyment or liberation. The subtle method that causes the cutting of the bonds is explained. The Guru asks the candidate seeking benefits [about] the two-fold [option]. Whatever fruit he desires, accordingly he should start the propitiation of Mantras”.
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
1) Adhvan (अध्वन्) refers to the “path (of emanation and withdrawal)”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “[...] The Equal One is the inferior (immanent form of) Māyā. Thus the universe is contained within Māyā. Beyond Māyā, beyond the energies (kalā) and beyond the path (of emanation and withdrawal) [i.e., adhva-atīta] is (the ultimate) faultless (reality). [...]”.
2) Adhva (अध्व) is the name of a sacred place classified as an Upadvāra, according to the Manthānabhairavatantra.—The eight seats are the main group of eight groups [i.e., Adhva] of eight types of sacred sites. The figure sixty-four is a common ideal number as it is often configured into eight groups of eight.
Adhvan (अध्वन्) refers a set of six “paths” being purified during the Kriyāvatī-dīkṣā: an important Śākta ritual described Śāradātilaka-tantra, chapters III-V.—“... Looking with the divine eye he transfers the caitanya of his disciple into himself and unites it with that of his own, thereby effecting a purification of the six adhvans namely: kalā, tattva, bhavana, varṇa, pada, and mantra”.
The word adhvā means ‘path’, and when the above six adhvans are purified they lead to Brahman-experience.
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.
Purana and Itihasa (epic history)
Adhvan (अध्वन्) refers to the “Vedic path”, according to the Śivapurāṇa 2.4.9 (“Boasting of Tāraka”).—Accordingly, as Tāraka-Asura said to the Gods: “[...] Indra, his elder brother, is a greater sinner. He has committed many sins for his self-interest. To gain his selfish end, by him Diti’s foetus was destroyed; the modesty of Gautama’s wife was outraged, Vṛtra, the son of a Brahmin, was killed. He beheaded the Brahmin Viśvarūpa, the nephew of Bṛhaspati. Thus he transgressed the Vedic path (adhvan). [...]”.
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.
Shaiva philosophy
Adhvan (अध्वन्) refers to the “six paths”, according to the Cittānubodhaśāstra by Rājanaka Bhāskarakaṇṭha: an 18th century text dealing with aspects of Kashmir Śaivism such as the Pratyabhijñā (lit. “divine recognition”) philosophical branch.—The purport of the Cittānubodhaśāstra is to awaken the mind and to make it realize the truth of its own nature. [...] The ninth chapter explains the six ‘paths’ (adhvan), especially the threcfold paths related to the word (varṇādi) and the path of time (kālādhvan).
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Mantrashastra (the science of Mantras)
Adhvā (अध्वा) refers to the “way of perceiving truth (through letters)”, as discussed in chapter 20 of the Lakṣmītantra: a Pāñcarātra text comprising some 3600 Sanskrit verses exclusively devoted to Goddess Lakṣmī or Śrī (the consort of Viṣṇu) besides dealing with cosmology and practical regarding Vaishnava priests and temple-building programs.—Description of the chapter [varṇa-adhvā]: God can be known through various ways [adhvā] and one of these is by means of varṇa-letters and sounds. It is Lakṣmī who comes out of the Lord as the sound-energy [śabdaśakti] in order to save the world; at first an indistinct monotone, clever men now are able to perceive her in the Sound of letters. In turn, these letters are classified into the tattvas, the four vyūhas, Gods and Goddesses, etc. (1-52).
Mantrashastra (शिल्पशास्त्र, mantraśāstra) refers to the ancient Indian science of mantras—chants, incantations, spells, magical hymns, etc. Mantra Sastra literature includes many ancient books dealing with the methods reciting mantras, identifying and purifying its defects and the science behind uttering or chanting syllables.
Pancaratra (worship of Nārāyaṇa)
Adhva (अध्व) refers to the “six ways” of altering the Vaibhava-Dīkṣā iniatiation, as discussed in chapter 19 of the Sāttvatasaṃhitā: one of the most ancient of Pāñcarātra Āgamas consisting of roughly 3500 verses which stresses the theological standpoint of the oneness of God despite his various vyūhas (modes of existence), vibhavas (manifestations) and avatāras (incarnations).—Description of the chapter [dīkṣāvidhiḥ, varṇādhvavijñānaṃ ca]: [Regarding vaibhavadīkṣā]: Since, as it was said that this dīkṣā can give one also either bhoga or bhoga-and-kaivalya, there follow some specific instructions as to how to alter certain details of the ceremonies in order to gain a specific end. Five ways are briefly mentioned, each one concerned in some way or another with one of the six pots used in the dīkṣā-rites: the buddhimaya-adhvā-path, the śabdabrahmamaya-adhvā-path, the kāla-adhvā-path, the pada-adhvā-path and the bhuvana-adhvā-path (123-151). But, the sages interject, there are six pots. Is there a sixth way to effect the dīkṣā ceremonies? There follows then a discourse (153-170) on the varṇādhvā-path, and how one can by its method choose special letters for special mantras, and each of these mantras have their own sure effect.
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Ganitashastra (Mathematics and Algebra)
Ādhvan (आध्वन्) refers to the “vertical space (used for representing syllables)” and represents a technical term occurring in the Gaṇitasāra-saṅgraha—an ancient Sanskrit text dealing with ancient Indian algebra and mathematical problems written by Mahāvīra (Mahāvīrācārya) in the 9th century.—Ādhvan refers to the vertical space required for presenting the long and the short syllables of all the possible varieties of metre with any given number of syllables, the space required for the symbol of a short or a long syllable being one aṅgula and the intervening space between each variety being also an aṅgula. See note to VI-333½ to 336½.
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.
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
Adhvan (अध्वन्) refers to the “road-travel (of elephants)” (which should be prevented during summer), according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 11, “34. No taking to the road (travel) (adhvā-śīlana), active pouring on the head of bags full of water [adhvāśīlanamambupūritadṛtisyandakriyā mastake], and anointing the head morning, noon, and night with the butter called ‘hundred-fold purified’; contact with the rays of the moon, tending with grits mixed with jaggery and butter, a cool stall, play in water and mud—this is the regimen for the summer”.
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
In Buddhism
Mahayana (major branch of Buddhism)
Adhva (अध्व) refers to the “(three) times”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “What then, son of good family, is the recollection of the Buddha (buddhānusmṛti), which is authorized by the Lord for Bodhisattvas? [...] (5) while recollection the Buddha from the perspective of the vision of the knowledge of liberation, he is not attached to any knowledge; (6) while recollecting the Buddha from the perspective of power, he is not moving concerning the knowledge which is equanimous in all three times (tri-adhva-samatā); (7) while recollecting the Buddha from the perspective of fearlessness, he does not stay with any defilement; (8) while recollecting the Buddha from the perspective of all qualities of the Buddha, he does not have any false discrimination in the sameness of the realm of the dharma”.
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.
General definition (in Buddhism)
Adhvan (अध्वन्) or Tryadhvan refers to the “three times” as defined in the Dharma-saṃgraha (section 86):
- atīta-adhvan (past time),
- anāgata-adhvan (future time),
- pratyutpanna-adhvan (present time).
The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., adhvan). The work is attributed to Nagarjuna who lived around the 2nd century A.D.
Languages of India and abroad
Marathi-English dictionary
adhvā (अध्वा).—m S A road. adhvayāvaracā One off the road; i.e. one suddenly sprung up into power or eminence; an upstart.
adhvā (अध्वा).—m A road.
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
Adhvan (अध्वन्).—m. [atti balaṃ; ad-kvanip dhādeśaḥ Uṇādi-sūtra 4.115; perhaps from at also]
1) (a) A way, road; passage, orbit (of planets &c.); मुक्ताध्वानं ये लङ्घयेयुर्भवन्तम् (muktādhvānaṃ ye laṅghayeyurbhavantam) Meghadūta 54. (b) Distance, space (traversed or to be traversed); पञ्चदशयोजनमात्रमध्वानं जगाम (pañcadaśayojanamātramadhvānaṃ jagāma) K.119,12; कियत्यध्वनि सा उज्ज- यिनी (kiyatyadhvani sā ujja- yinī) 27; Daśakumāracarita 13; अपि लङ्धितमध्वानं बुबुधे न बुधोपसः (api laṅdhitamadhvānaṃ bubudhe na budhopasaḥ) R.1. 47; उल्लङ्घिताध्वा (ullaṅghitādhvā) Meghadūta 45; कालाध्वनोरत्यन्तसंयोगे (kālādhvanoratyantasaṃyoge) &c. (c) Journey, travel, course, march; नैकः प्रपद्येताध्वानम् (naikaḥ prapadyetādhvānam) Manusmṛti 4.6 undertake a journey; अध्वसु त्रिषु विसृष्टमैथिलः (adhvasu triṣu visṛṣṭamaithilaḥ) R.11.57 after three marches; परिक्लान्तः किलाध्वना (pariklāntaḥ kilādhvanā) Kirātārjunīya 11.2 wayworn; अध्वश्रमपरिगतम् (adhvaśramaparigatam) Meghadūta 17.4; अध्वा वर्णकफस्थौल्यसौकुमा- र्यविनाशनः (adhvā varṇakaphasthaulyasaukumā- ryavināśanaḥ) Suśr.
2) A recension of the Vedas and the school upholding it (śākhā, avayava) एकविंशत्यध्वयुक्त- मृय्वेदमृषयो विदुः । सहस्राध्वा सामवेदो यजुरेकशताध्वकम् ॥ अध्वा देवगतिः शाखा इति पर्यायवाचकाः (ekaviṃśatyadhvayukta- mṛyvedamṛṣayo viduḥ | sahasrādhvā sāmavedo yajurekaśatādhvakam || adhvā devagatiḥ śākhā iti paryāyavācakāḥ) |
3) Time (Kāla), time personified, (being the eater of all) दुर्मरं पुरुषेणेह मन्ये ह्यध्वन्यनागते (durmaraṃ puruṣeṇeha manye hyadhvanyanāgate) Mahābhārata (Bombay) 14.8.24.
4) Air; sky, atmosphere.
5) Place. प्रस्थितं दीर्घमध्वानं स्वबन्धुमिव बान्धवाः (prasthitaṃ dīrghamadhvānaṃ svabandhumiva bāndhavāḥ) Rām.5.1.45.
6) Means, resource; method.
7) Attack (adhikadurāroha- ṇam). अध्वन् (adhvan) is changed to अध्व (adhva) after prepositions; प्राध्वः, व्यध्वः (prādhvaḥ, vyadhvaḥ) &c.
Adhvan (अध्वन्).—m. (= Pali addha[n], addhāna), time. (Cf. 1 aṃśa, 1.). The three adhvānaḥ listed Dharmasaṃgraha 86 [Page019-a+ 71] (atīto, anāgato, pratyutpanno 'dhvā). Very common are atīte and anāgate (less common pratyutpanne, Saddharmapuṇḍarīka 42.1) 'dhvani in past (future, present) time Saddharmapuṇḍarīka 17.8; 40.16; 41.10; Lalitavistara 87.11; 88.13; Mahāvastu i.1.8; 39.9; Divyāvadāna 60.13; 62.7; Avadāna-śataka i.32.8; Suvarṇabhāsottamasūtra 97.3; atītānāgatapratyutpanneṣv adhvasu Lalitavistara 263.7; 435.4; adhvasu triṣu Rāṣṭrapālaparipṛcchā 6.11; also acc., in dating, ahaṃ pi bhaveyaṃ anāgatam adhvānaṃ tathāgato… Mahāvastu i.238.14, may I also in future time become…; 335.14; but acc. generally of extent of time, ciraṃ dīrgham adhvā- naṃ for a very long time Mahāvastu i.52.3; 244.19 (suciraṃ°); ii.424.10; Udānavarga v.7 (omits ciraṃ); tr(i)yadhva-, past, present and future Lalitavistara 151.12; 435.5; Bhadracarī 1 etc.; Śikṣāsamuccaya 17.13; Daśabhūmikasūtra 55.22; trayo adhvānaḥ Gaṇḍavyūha 478.9; yasmin-yasmin adhvani Gaṇḍavyūha 82.14, in whatever time; dīrghasyādhvano 'tyayeṇa Mahāvastu i.338.14, with the lapse of a long time.
Adhvan (अध्वन्).—m.
(-dhvā) 1. A road. 2. Fixing, placing. 3. Time. 4. Assault. 5. Correcting viscidity, dilution of the phlegm and marrow. E. ata to go constantly, kvanip affix; dha substituted for ta.
Adhvan (अध्वन्).—m. A road, [Mānavadharmaśāstra] 4, 60.
Adhvan (अध्वन्).—[masculine] road, path, travel; length, space.
1) Adhvan (अध्वन्):—m. a road, way, orbit
2) a journey, course
3) distance
4) time, [Buddhist literature] and, [Jaina literature]
5) means, method, resource
6) the zodiac (?), sky, air, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) a place
8) a recension of the Vedas and the school upholding it
9) assault (?)
-- OR --
1) Adhva (अध्व):—[from adhvan] a m. ifc.
2) [from adhvan] b (in [compound] for adhvan).
Adhvan (अध्वन्):—m.
(-dhvā) 1) Sky, atmosphere (only in the Vedas).
2) A road.
3) Time.
4) A place (perhaps, a place where four roads meet).
5) A branch or school of the Vedas or sacred literature.—In some Tatpurusha compounds the former part of which is an upasarga (q. v.), this word occurs in the form of adhva; i. e. the compound assumes the samāsānta aff. ac; e. g. prādhva, niradhva, pratyadhva.—(The two last meanings of this word are rather unsettled through the variety of readings in the native dictionaries from which they are taken; some read adhvā…saṃsthāne syādavaskandhe, others saṃsthāne sāśravaskandhe; the best reading, however, that which has been adopted in the present translation, seems to be this: saṃsthāne śāstravatskandhe.) E. doubtful; according to some, ad, uṇ. aff. kvanip, with dh substituted for d ‘because it eats up the strength of the traveller’; or according to others, at, uṇ. aff. kvanip, with dh instead of t.
Adhvan (अध्वन्):—(dhvā) 5. m. A road; time.
1) Adhvan (अध्वन्):—Weg so v. a. Wegemaass, Längenmaass, Länge [Weber’s Indische Studien 8,426. 432. fgg.] Reise so v. a. die Zeit zur Reise (vgl. Bed. 2): durmaraṃ puruṣeṇeha manye hyadhvanyanāgate wenn die Zeit zum Sterben noch nicht gekommen ist [Mahābhārata 14, 2364.] — Vgl. noch gatādhvan .
2) Adhva (अध्व):—am Ende einer Zusammens. nach Präpositionen = adhvan [Pāṇini’s acht Bücher 5, 4, 85,] [Vopadeva’s Grammatik 6, 83.]
Adhvan (अध्वन्):—m. —
1) Weg. —
2) Reise , das Reisen , Wandern [34,21.127,4.] —
3) Wegemaass , Entfernung ; Längenmaass , Länge [227,19.231,23.] —
4) Reise in’s Jenseits: ṭurmaraṃ puruṣeṇeha manye hyadhvanyanāgate so. v.a. wenn man noch nicht sterben will [Mahābhārata 14,80,24.] —
5) Schule (eines Veda). —
6) Zeit [Lalitavistarapurāṇa 101,1.] —
7) *Luft. —
8) * = sasthāna , avaskanda ( avaskandha , skandha).
-- OR --
Adhva (अध्व):—und adhvaka m. = adhvan.
Adhvan (अध्वन्) in the Sanskrit language is related to the Prakrit words: Addha, Addhāṇa.
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.
Kannada-English dictionary
Adhva (ಅಧ್ವ):—
1) [noun] a road; a highway; a street, a path.
2) [noun] indefinite, unlimited duration in which things are considered as happening in the past, present or future; the time.
3) [noun] all, including the whole mass of air, that surrounds the earth; atmosphere; the sky.
4) [noun] a revising of a text of the Vedas on the basis of a critical examination of sources and the revised text so produced; a recension of the Vedas.
5) [noun] the school upholding such a recension.
6) [noun] a place.
7) [noun] the distance to be travelled.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with (+11): Adhvabhoga, Adhvadhipa, Adhvaga, Adhvagamin, Adhvagamya, Adhvagantavya, Adhvagat, Adhvagatyanta, Adhvaja, Adhvamadhyaga, Adhvana, Adhvanagamana, Adhvanamarga, Adhvanasamgita, Adhvani, Adhvanika, Adhvanina, Adhvaniya, Adhvanta, Adhvantashatrava.
Full-text (+207): Adhvaga, Adhvashalya, Kaladhvan, Adhvaratha, Adhvaja, Varnadhva, Bhuvanadhva, Padadhva, Adhvagamin, Adhvagamana, Adhvapati, Adhvagat, Vyadhva, Shadadhvan, Tattvadhva, Duradhva, Abhyadhvam, Kadadhvan, Adhvagantavya, Adhvesha.
Relevant text
Search found 53 books and stories containing Adhvan, Adhva, Adhvā, Ādhvan; (plurals include: Adhvans, Adhvas, Adhvās, Ādhvans). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Cidgaganacandrika (study) (by S. Mahalakshmi)
Part 6 - Ṣaḍadhvā (six ways in the process of creation) < [Philosophy of Kashmir Tantric System]
Verse 181 [Śakti’s worship helps transcend bond of Ṣaḍadhvā] < [Chapter 4 - Fourth Vimarśa]
Diksha (initiation) in Pancharatra (by Shanta Srinivasan)
Appendix: Glossary of Pancaratra terms
7. The Lord, conceived as Shabda-brahman < [Chapter 4 - The Process of Diksha]
Nighantu (critical study) (by Gopalakrishna N. Bhat)
Part 3 - Antaraiksanamani (Antariksha Nama) < [Chapter 3 - First Adhyaya (chapter) of the Nighantu (study)]
Devi Bhagavata Purana (by Swami Vijñanananda)
Tirumantiram by Tirumular (English translation)
Verse 1714: Sadasiva is the Adhvas too < [Tantra Seven (elam tantiram) (verses 1704-2121)]
Verse 1708: Ascending further above Six Adharas < [Tantra Seven (elam tantiram) (verses 1704-2121)]
Shiva Purana (by J. L. Shastri)
Chapter 17 - The rules governing Śaivite initiation < [Section 7.2 - Vāyavīya-saṃhitā (2)]
Chapter 31 - Instruction in perfect wisdom < [Section 7.1 - Vāyavīya-saṃhitā (1)]