Akasha, Ākāśa, Ākāsa, Ākāsa, Ākaṣa: 31 definitions
Akasha means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, 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.
The Sanskrit terms Ākāśa and Ākaṣa can be transliterated into English as Akasa or Akasha, using the IAST transliteration scheme (?).
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Natyashastra (theatrics and dramaturgy)Source: archive.org: The mirror of gesture (abhinaya-darpana)
A type of glance (or facial expression): Ākāśa (sky) : directed towards the sky, the pupil turned far back; indicating things moving above.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).
Yoga (school of philosophy)Source: Wisdom Library: Yoga
Ākāśa (आकाश, “ether”):—One of the five gross elements assigned as a zone (or sphere) to the human body (bhūtamaṇḍala), according the Yogatattva-upaniṣad. The element ether is seated between the eyebrows and the crown of the head. Ether is represented by a circle (vṛtta), a smoky or grey colour (dhūmra) and the syllable ha (ह). The deity presiding over this region is Sadāśiva.
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).
Vastushastra (architecture)Source: Wisdom Library: Vāstu-śāstra
Space (आकाश, ākāśa) is one of the five primary elements (pañcabhūta) forming the basic components of the world, according to Vāstu-śāstra literature. It is because of the presence and balance of these five elements that our planet thrives with life.
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Purana and Itihasa (epic history)Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Ākāśa (आकाश).—A god to be worshipped in housebuilding.*
- * Matsya-purāṇa 253. 24; 265. 39.
1b) With dik; a sthāna of Rudra; son, Sarga.*
- * Viṣṇu-purāṇa I. 8. 7-11.
1c) The ether, stands uncovered, formless, devoid of rasa, sparśa and gandha; its characteristic is śabda.*
- * Vāyu-purāṇa 102. 15, 17; Matsya-purāṇa 3. 23.
Ākāśa (आकाश) is the name of a gross element originates from Śabdatanmātra which originates from Bhūtādi (or Tāmasāhaṃkāra), through its spontaneous self-modification, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—[...] From this bhūtādi or tāmasa-ahamkara which is covered by the mahat, there springs through its spontaneous self-modification the śabda-tanmātra and by the same process there springs from that śabdatanmātra, the ākāśa the gross element. Again the bhūtādi covers up the śabda-tanmātra and the ākāśa differentiated form it as the gross element. The ākāśa being thus conditioned , produces spontaneously by self modification the sparśatanmātra which produces immediately and directly the gross vāyu . The bhūtādi again covers up the ākāśa, śabda-tanmātra, sparśa-tanmātra and the differentiated vāyu which then produces the rūpa-tanmātra which immediately produces the gross light (teja).
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.
Vaisheshika (school of philosophy)Source: Wikipedia: Vaisheshika
Ākāśa (आकाश, “ether”) is one of the nine dravyas (‘substances’), according to the Vaiśeṣika-sūtras. These dravyas are considered as a category of padārtha (“metaphysical correlate”). These padārthas represent everything that exists which can be cognized and named. Together with their subdivisions, they attempt to explain the nature of the universe and the existence of living beings. Ākāśa is also regarded as one of the five bhūtas (‘elements’) possessing a specific quality making it cognizable.Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (vaisesika)
Ākāśa (आकाश, “ether”) refers to one of the nine substances (dravya) according to the Nyāya-Vaiśeṣika school of philosophy (cf. Vaiśeṣikasūtra 1.1.5, Saptapadārthī, Tarkabhāṣā and Bhāṣāpariccheda). Ākāśa (ether) is the fifth of the five physical elements. Annaṃbhaṭṭa defines ākāśa, as that which has śabda (sound) as the special quality. Śivāditya and Viśvanātha also maintains the same view. Govardhana Miśra points out in his commentary that the word guṇa is used in the definition in order to show the special quality of ākāśa and not to remove over-pervasiveness. By this word guṇa, ākāśa becomes different from other substances. Sometimes rūpa and other guṇas are found in different substances e.g. gandha, the special quality of earth is found in air and water. But sound is never found in other substances except ākāśa.
Ākāśa is only one and homogeneous. There are not different kinds of sound, so ether is one. We find different degrees of loudness but these are not kinds of sound. Therefore, it is proved that ether is one. Though ākāśa is one, the difference in the form of ghaṭākāśa, paṭākāśa, jārākāśa etc. are due to the upādhis. The assumption of difference in ākāśa is not acceptable, because all sounds can exist in only substratum only which is the ākāśa and as such assumption of different ākāśas will cause the cumbrousness of imagination. Therefore, ether is one.
The existence of ākāśa is proved by inference. The existence of ākāśa is inferred on ground of its being the substratum of sound which is its special quality. Sound cannot reside in pṛthivī, vāyu, tejas, kāla, dik etc. Viśvanātha points out that sound is a quality and not a substance. It proves the existence of ākāśa. Another prove for the existence of ākāśa is that stars and other heavenly bodies must have a substratum which is known as ākāśa.9
Vaisheshika (वैशेषिक, vaiśeṣika) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. Vaisheshika deals with subjects such as logic, epistemology, philosophy and expounds concepts similar to Buddhism in nature
Pancaratra (worship of Nārāyaṇa)Source: Wisdom Library: Pāñcarātra
Ākāśa (आकाश) refers to an aspect of nṛsiṃha (‘man-lion’), according to the Vihagendra-saṃhitā 4.17, which mentions seventy-four forms (inlcuding twenty forms of vyūha). He is also known as Ākāśanṛsiṃha or Ākāśanarasiṃha. Nṛsiṃha is a Tantric deity and refers to the furious (ugra) incarnation of Viṣṇu.
The 15th-century Vihagendra-saṃhīta is a canonical text of the Pāñcarātra corpus and, in twenty-four chapters, deals primarely with meditation on mantras and sacrificial oblations.
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.
General definition (in Hinduism)Source: Wisdom Library: Āraṇyaka
Ākāśa (आकाश, “space, ether”) refers to one of the dravyapañcaka (fivefold substances), defined in the Taittirīya-āraṇyaka 7.7.1. The dravyapañcaka, and other such fivefold divisions, are associated with the elemental aspect (adhibhūta) of the three-fold division of reality (adhibhūta, adhidaiva and adhyātma) which attempts to explain the phenomenal nature of the universe. Adhibhūta denotes all that belongs to the material or elemental creation.
The Taittirīya-āraṇyaka is associated with the Kṛṣṇa-yajurveda and dates from at least the 6th century BCE. It is composed of 10 chapters and discusses vedic rituals and sacrifices (such as the mahāyajña) but also includes the Taittirīya-upaniṣad and the Mahānārāyaṇa-upaniṣad.Source: WikiPedia: Hinduism
Akasha is the Sanskrit word meaning "aether" in both its elemental and metaphysical senses.
1) In Hinduism, Akasha means the basis and essence of all things in the material world; the first material element created from the astral world (Air, Fire, Water, Earth are the other four in sequence). It is one of the Panchamahabhuta, or "five elements"; its main characteristic is Shabda (sound). In Sanskrit the word means "space", the very first element in creation. In Hindi, Marathi and Gujarati, and many other Indian languages, the meaning of Akasha has been accepted as sky.
2) In Jainism, Akasha is space in the Jain conception of the cosmos. It falls into the Ajiva category, divided into two parts: Loakasa (the part occupied by the material world) and Aloakasa (the space beyond it which is absolutely void and empty). In Loakasa the universe forms only a part. Akasha is that which gives space and makes room for the existence of all extended substances.
3) In Buddhist phenomenology Akasha is divided into limited space (ākāsa-dhātu) and endless space (ajatākasā). The Vaibhashika, an early school of Buddhist philosophy, hold Akasha's existence to be real. Ākāsa is identified as the first arūpa jhāna (arūpajhāna), but usually translates as "infinite space."
Etymology: Akasha (or Akash, Ākāśa, आकाश);
Theravada (major branch of Buddhism)Source: Pali Kanon: Manual of Buddhist Terms and Doctrines
'space', is, according to Com., of two kinds:
limited space (paricchinnākāsa or paricchedākāsa),
endless space (anantākāsa), i.e. cosmic space.
1. Limited space, under the name of ākāsa-dhātu (space element), belongs to derived corporeality (s. khandha, Summary I; Dhs 638) and to a six fold classification of elements (s. dhātu; M.112, M.115, M.140). It is also an object of kasina meditation. It is defined as follows: "The space element has the characteristic of delimiting matter. Its function is to indicate the boundaries of matter. It is manifested as the confines of matter; or its manifestation consists in being untouched (by the 4 great elements), and in holes and apertures. Its proximate cause is the matter delimited. It is on account of the space element that one can say of material things delimited that 'this is above. below, around that' " (Vis.M. XIV.63).
2. Endless space is called in Atthasālini ajatākāsa, 'unentangled', i.e. unobstructed or empty space. It is the object of the first immaterial absorption (s. jhāna), the sphere of boundless space (ākāsānañcāyatana). According to Abhidhamma philosophy, endless space has no objective reality (being purely conceptual), which is indicated by the fact that it is not included in the triad of the wholesome (kusalatika), which comprises the entire reality. Later Buddhist schools have regarded it as one of several unconditioned or uncreated states (asankhata dharma) - a view that is rejected in Kath. (s. Guide. p. 70). Theravāda Buddhism recognizes only Nibbāna as an unconditioned element (asankhata-dhātu: s. Dhs. 1084).Source: Pali Kanon: Manual of Buddhist Terms and Doctrines
s. Ākāsa (“space”).
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
1) Ākāśa (आकाश, “space”) refers to one of the ten comparisons (upamāna) according to the 2nd century Mahāprajñāpāramitāśāstra chapter 11. These upamānas represent a quality of the Bodhisattvas accompanying the Buddha at Rājagṛha on the Gṛdhrakūṭaparvata. They accepted that dharmas are like space (ākāśa). In the Mahāyāna, the Buddha said to Subhūti: “Space (ākāśa) is beginningless, without middle and without end; and it is the same with dharmas”. This is why it is said that dharmas are like space. Space is always pure by nature, but when it is overcast and covered by clouds, people say that it is impure. In the same way, the dharmas are always pure by nature, but when they are obscured by desire (rāga), hatred (dveṣa) and delusion (moha), people declare them to be impure.
Space is just a name (nāmamātra) and not a real dharma. Space is invisible (adrśya) but, looking at it from afar, the eye perceives a light blue color. In the same way, dharmas are empty (śūnya) and non-existent (asat): the person who is still far away from pure true wisdom does not discover its true nature (satya-lakṣaṇa) but sees in it ātman, men (puṃs) and women (strī), houses (gṛha) and cities (nagara), all kinds of different things (dravya), and his mind clings to them. When a little child (bālaka) looks at the blue sky, he says that he sees a real color (varṇa); but those who fly up very high and come closer to the sky see nothing; it is when we look at it from a distance that we assert that we see a blue color. It is the same for dharmas. This is why the sūtra says that they are like space (ākāśa).
According to chapter XLIX, “[...] the Bodhisattva-Mahāsattva should practice the perfection of wisdom if he wants, by means of one single paryaṅka (by sitting cross-legged), to fill the entire space element (ākāśa) in the trisāhasramahāsāhasralokadhātu”. Why does the Bodhisattva sit cross-legged (paryaṅka) in this way? Answer.—Brahmā Devarāja, who rules the trisāharalokadhātu, had some wrong ideas (mithyādṛṣṭi) and considered himself to be great. But when he saw the Bodhisattva, sitting cross-legged and filling space, his proud thoughts (mānacitta) vanished. Moreover, by his skillful means (upāyakauśalya) coming from this magical superknowledge, being many, he becomes one, being small he becomes large, being large he becomes small and, if he wants to manifest extraordinary things (āścarya), he is able to sit and fill all of space (ākāśa).
2) Ākāśa (आकाश) is the name of an ancient king from the Anutpāda universe, who is identified with Bodhisattva Mañjuśrī, according to the Mañjuśrībuddhakṣetraguṇavyūha (also see Mahāprajñāpāramitāśāstra chapter XLVII). Accordingly,—formerly—kalpas as numerous as the sands of 70 myriads of an incalculable number of Ganges—the Tathāgata Meghasvara appeared in the east, in the Anutpāda universe, separated from ours by 72 nayutas of Buddha fields. It was in the presence of this Buddha and in this universe that a religious king named Ākāśa produced the mind of enlightenment and formulated his vows and intentions in words the original of which appeared in Śikṣasamuccaya.
This king Ākāśa was none other than the actual Bodhisattva Mañjuśrī. Kalpas as numerous as the sands of 70 myriads of Ganges ago. he produced for the first time the mind of enlightenment; kalpas as numerous as the sands of 64 Ganges ago he obtained the conviction that dharmas do not arise and acceded thus to the eighth bhūmi. Now that he has become a great Bodhisattva of the tenth bhūmi, he has no thought of entering into parinirvāṇa.
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.
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: Wisdom Library: Tibetan Buddhism
Ākāśa (आकाश) is the name of a Bodhisattva mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa: one of the largest Kriyā Tantras devoted to Mañjuśrī (the Bodhisattva of wisdom) representing an encyclopedia of knowledge primarily concerned with ritualistic elements in Buddhism. The teachings in this text originate from Mañjuśrī and were taught to and by Buddha Śākyamuni in the presence of a large audience (including Ākāśa).
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
General definition (in Buddhism)Source: Wisdom Library: Dharma-samgraha
Ākāśa (आकाश, “space”) refers to the first of the “three unconditioned things” (asaṃskṛta) as defined in the Dharma-saṃgraha (section 32). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (eg., ākāśa). The work is attributed to Nagarjuna who lived around the 2nd century A.D.
General definition (in Jainism)Source: Google Books: Outlines Of Jainism
Ākāśa (आकाश, “space”).—Things in the universe occupy each some place. That which gives things their places is space. Space has two divisions:
- the universe (loka),
- the non-universe or the beyond (aloka).
In the universe all the six dravyas (magnitudes and substances), soul, matter, space, time, principles of motion and stationariness, find their places. In the aloka there is only endless space.Source: Atma Dharma: Principles of Jainism
Space (Akasha) substance possesses the specific attribute of accommodation-causation.
How many divisions of space are there?
Space substance is only one substance and as such it is indivisible (akhand). However, universe (lokakash) and non-universe (alokakash) are considered its two divisions.Source: Encyclopedia of Jainism: Tattvartha Sutra 5: The category of the non-living
Ākāśa (आकाश, “space”) according to the 2nd-century Tattvārthasūtra 5.9.—Space (ākāśa) is a substance which provides space to all substances (dravya) to exist. How many sub divisions of space are there and which are they? There are two sub divisions of space namely cosmos (lokākāśa) and trans-cosmos (alokākāśa).
According to Tattvārthasūtra 5.18, “(The function) of space (ākāśa) (is to) provide accommodation (avagāha)”.—The function of space substance is to provide place to exist (avagāha) to all substances (dravya). An entity which provides place to exist to all substances is space (ākāśa). It is one continuum spread throughout the cosmos (for existence of all substances) and beyond (where only it exists).
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geogprahySource: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary
Ākāśa.—(IE 7-1-2), ‘cypher’. Note: ākāśa is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
ākāsa : (m.) the sky; space.Source: Sutta: The Pali Text Society's Pali-English Dictionary
1) Ākāsa, 2 (nt.?) a game, playing chess “in the air” (sans voir) Vin.II, 10 = D.I, 6 (= aṭṭhapada-dasapadesu viya ākāse yeva kiḷanaṃ DA.I, 85). (Page 93)
2) Ākāsa, 1 (Sk. ākāśa fr. ā + kāś, lit. shining forth, i. e. the illuminated space) air, sky, atmosphere; space. On the concept see Cpd. 5, 16, 226. On a fanciful etym. of ākāsa (fr. ā + kassati of kṛṣ) at DhsA.325 see Dhs.trsl. 178. ‹-› D.I, 55 (°ṃ indriyāni saṅkamanti the sense-faculties pass into space); III, 224, 253, 262, 265; S.III, 207; IV, 218; V, 49, 264; J.I, 253; II, 353; III, 52, 188; IV, 154; VI, 126; Sn.944, 1065; Nd1 428; Pv.II, 118; SnA 110, 152; PvA.93; Sdhp.42, 464. —ākāsena gacchati to go through the air PvA.75 (āgacch°), 103, 105, 162; °ena carati id. J.II, 103; °e gacchati id. PvA.65 (cando). — Formula “ananto ākāso” frequent; e. g. at D.I, 183; A.II, 184; IV, 40, 410 sq.; V, 345.
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 dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
akasa (अकस).—m f ( A) Spite, grudge, malice.
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ākāśa (आकाश).—n m (S) The sky. Pr. ā0 jara phāṭalēṃ tara tyāsa ṭhigaḷa kāya? 2 The atmosphere. 3 The empty space. 4 The fifth element considered as a subtil or etherial fluid pervading space, and forming the vehicle of sound and life. ā0 pātāḷa ēka with lā of s. Used of an exceedingly proud man. ā0 pātāḷa ēka hōṇēṃ Expresses the commingling of heaven and earth (under torrents of rain). ā0 pātāḷacā bhēda Difference great as the interval betwixt heaven and hades. ākāśālā ghērā ghālaṇēṃ or dēṇēṃ To achieve prodigies, exploits, feats. 2 To perform or to attempt an impossibility, 3 To be ambitious, aspiring, grasping, comprehensive &c. ākāśīṃ rāhaṇēṃ To dwell in the garret or top-room; to live in the attics.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
akasa (अकस).—m Malice, spite, grudge.
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ākāśa (आकाश).—n m The sky. The empty space; the atmosphere. The fifth element supposed to be an ethereal fluid per- vading space. ākāśa pātāḷa ēka karaṇēṃ To indulge in loud uproar that would bring the very heavens down.
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 dictionarySource: DDSA: The practical Sanskrit-English dictionary
Ākaṣa (आकष).—A touch-stone,
Derivable forms: ākaṣaḥ (आकषः).
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Ākāśa (आकाश).—[samantādākāśante sūryādayo'tra Tv.]
1) The sky आकाशभवा सरस्वती (ākāśabhavā sarasvatī) Ku.4.39; °ग, °चारिन् (ga, °cārin) &c.
2) Ether (considered as the fifth element).
3) The subtle and ethereal fluid pervading the whole universe; one of the 9 dravyas or substances recognized by the Vaiśe- ṣikas. It is the substratum of the quality 'sound'; शब्दगुणमाकाशम् (śabdaguṇamākāśam); cf. also श्रुतिविषयगुणा या स्थिता व्याप्य विश्वम् (śrutiviṣayaguṇā yā sthitā vyāpya viśvam) Ś.1.1; अथात्मनः शब्दगुणं गुणज्ञः पदं (athātmanaḥ śabdaguṇaṃ guṇajñaḥ padaṃ) (scil. ākāśam) विमानेन विगाहमानः (vimānena vigāhamānaḥ) R.13.1.
4) Free space or vacuity; यश्चायमन्त- रात्मन्नाकाशः (yaścāyamanta- rātmannākāśaḥ) Bṛ. Up.
5) Space, place in general; सपर्वत- वनाकाशां पृथिवीम् (saparvata- vanākāśāṃ pṛthivīm) Mb.; भवनाकाशमजायताम्बुराशिः (bhavanākāśamajāyatāmburāśiḥ) Bv.2.165. open space (not covered or surrounded by anything); मुनयः सलिलाहारा वायुभक्षास्तथापरे । आकाशनिलयाश्चैव तथा स्थण्डि- लशायिनः (munayaḥ salilāhārā vāyubhakṣāstathāpare | ākāśanilayāścaiva tathā sthaṇḍi- laśāyinaḥ) || Rām.3.6.4.
6) Brahman (as identical with ether); आकाशस्तल्लिङ्गात् (ākāśastalliṅgāt) Br. Sūt.1.1.22; यावानयमाकाश- स्तावानयमन्तर्हृदयाकाशः (yāvānayamākāśa- stāvānayamantarhṛdayākāśaḥ) Ch. Up.8.1.3.
7) Light, clearness.
8) A hole.
9) A dot, zero (in Math.). आकाशे (ākāśe) in the air; आकाशे लक्ष्यं बद्ध्वा (ākāśe lakṣyaṃ baddhvā) fixing the look on some object out of sight. आकाशे (ākāśe) in the sense of 'in the air' is used in dramas as a stage-direction when a character on the stage asks questions to some one not on the stage, and listens to an imaginary speech supposed to be a reply, which is usually introduced by the words किं ब्रवीषि, किं कथयसि (kiṃ bravīṣi, kiṃ kathayasi) &c.; दूरस्थाभाषणं यत्स्यादशरीरनिवेदनम् । परोक्षान्तरितं वाक्यं तदाकाशे निगद्यते (dūrasthābhāṣaṇaṃ yatsyādaśarīranivedanam | parokṣāntaritaṃ vākyaṃ tadākāśe nigadyate) || Bharata; cf. आकाशभाषितम् (ākāśabhāṣitam) below; (ākāśe) प्रियंवदे, कस्येदमुशीरानुलेपनं मृणालवन्ति च नलिनीपत्राणि नीयन्ते (priyaṃvade, kasyedamuśīrānulepanaṃ mṛṇālavanti ca nalinīpatrāṇi nīyante) | (śrutimabhinīya) किं ब्रवीषि (kiṃ bravīṣi) &c. Ś.3. This is a contrivance used by poets to avoid the introduction of a fresh character, and it is largely used in the species of dramatic composition called भाण (bhāṇa) where only one character conducts the whole play by a copious use of आकाशभाषित (ākāśabhāṣita).
Derivable forms: ākāśaḥ (आकाशः), ākāśam (आकाशम्).Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Ākāśa (आकाश).—(m.), (1) region, place: Mahāvastu ii.49.3—4 kahiṃ… ākāśe pravṛttajīvo ti mṛto ti, in what region (lit. under what sky?) is his life taking place, or is he dead?; (2) in Saddharmapuṇḍarīka 124.11 according to Kern voidness: (dharmam) ākāśagatikam, placed in voidness (as if synonym of śūnyatā; but Burnouf qui a pour étendue l'espace); compare under dhātu 1 b, where it is made clear that ākāśa, as the fifth of six elements (dhātu), means absolutely empty space; (3) short for ākāśānantya, in [compound] ākāśa-vijñānā° (etc.), Bodhisattvabhūmi 49.17—18, see s.v. naivasaṃjñānāsaṃjñāyatana; (4) emptiness, implying vanity (? compare 2 above): Kāśyapa Parivarta 111.1 dvāv imau…pravrajita- syākāśapaligodhau (see paligodha, and godha); katamau dvau? lokāyatamantraparyeṣṭitā ca, utsadapātracīvara- dhāraṇatayā (read °tā?) ca. In verse, l. 6: ākāśabodhe (see 2 bodha) imi dve pratiṣṭhite.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-ṣaḥ) A touchstone. E. āṅ, kaṣa to injure, and ac aff.
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(-śaḥ-śaṃ) 1. The fifth element, æther, the sky or atmosphere. 2. Brahm as indentical with æther. 3. Space, vacuity. E. āṅ and kāśṛ to shine, ghañ affix; every where shining; Akash is the subtle and æthereal fluid, supposed to fill and pervade the universe, and to be the peculiar vehicle of life and sound.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Ākāśa (आकाश).—[ā-kāś + a], m. 1. The fifth element, æther, [Mānavadharmaśāstra] 1, 75. 2. Sky. [Pañcatantra] 47, 14. 3. The open air, [Mānavadharmaśāstra] 3, 90; [Nala] 14, 10. 4. The loc. sing. śe denotes in dramatic language that which is spoken off the stage, [Mṛcchakaṭikā, (ed. Stenzler.)] 32, 18.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Ākāśa (आकाश).—[masculine] [neuter] free or open space, sky; [especially] the atmosphere or sky as the fifth element. śe behind the scene or into the air ([drama]).Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Ākaṣa (आकष):—[=ā-kaṣa] m. (√kaṣ, ‘to rub’), a touchstone, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
2) [v.s. ...] ([varia lectio] for ākarṣa, [Pāṇini 4-4, 9; Siddhānta-kaumudī] and v, 2, 64 [Siddhānta-kaumudī])
3) Ākāśa (आकाश):—[=ā-kāśa] [from ā-kāś] m. ([Vedic or Veda]) or (later) n. (ifc. f(ā). ) a free or open space, vacuity, [Aitareya-brāhmaṇa; Śatapatha-brāhmaṇa; Mahābhārata] etc.
4) [v.s. ...] the ether, sky or atmosphere, [Naighaṇṭuka, commented on by Yāska; Śatapatha-brāhmaṇa; Manu-smṛti] etc.
5) [v.s. ...] n. (in philos.) the subtle and ethereal fluid (supposed to fill and pervade the universe and to be the peculiar vehicle of life and of sound), [Vedāntasāra] etc.
6) [v.s. ...] Brahma (as identical with ether), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] = ākāśa-bhāṣita below [commentator or commentary] on [Śakuntalā]
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.
See also (Relevant definitions)
Starts with (+84): Akasacarin, Akasagamana, Akasaka, Akasha Dravya, Akasha-patal-otpatti, Akasha-vasin, Akashabaddhalaksha, Akashabhairava, Akashabhairavagame, Akashabhairavakalpa, Akashabhairavatantra, Akashabhairavatantre, Akashabhashana, Akashabhashita, Akashabhuta, Akashacakra, Akashacamasa, Akashachakra, Akashachamasa, Akashaci Kurihada.
Ends with (+448): Abhravakasha, Abhyakasha, Abhyavakasha, Adhyatmaprakasha, Advaitaprakasha, Agamaprakasha, Agaravakasha, Ahnikaprakasha, Aitareyopanishatkhandarthaprakasha, Akhandatmaprakasha, Akshudravakasha, Alasakajirnaprakasha, Alokakasha, Anakasha, Anantadeva svaprakasha, Anavakasha, Antarakasha, Antarikshavayuviryaprakasha, Anubhavaprakasha, Anubhutiprakasha.
Full-text (+278): Akashaganga, Akashayana, Akasadhatu, Akasaka, Akasagamana, Akasacarin, Akasharakshin, Akashakaksha, Akashavartman, Akashavani, Akashika, Akashasalila, Akashastha, Akashavalli, Ananca, Akashamamsi, Niralamba, Akashaga, Dravya, Akashasphatika.
Search found 93 books and stories containing Akasha, Ākāśa, Ākāsa, Ākāsa, Ākaṣa, Akasa, A-kasha, Ā-kaṣa, A-kasa, Ā-kāśa; (plurals include: Akashas, Ākāśas, Ākāsas, Ākaṣas, Akasas, kashas, kaṣas, kasas, kāśas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Vivekachudamani (by Shankara)
A Manual of Abhidhamma (by Nārada Thera)
Analysis of Matter < [Chapter VI - Analysis of Matter]
Formless-Sphere Consciousness < [Chapter I - Different Types of Consciousness]
Paññatti < [Chapter VIII - The Compendium Of Relations]
Taittiriya Upanishad (by A. Mahadeva Sastri)
Chapter VIII - Brahman the Source of Joy < [B - Brahmavidyā Explained]
Chapter V - Jīva’s Career after Death < [B - Brahmavidyā Explained]
Chapter III - Some Minor Contemplations < [Book III - Bhriguvalli]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Act 9.4: Buddha Śākyamuni reigns over the Sahā universe < [Chapter XV - The Arrival of the Bodhisattvas of the Ten Directions]
Preliminary note to liberations, masteries and totalities < [Class (5) liberations, (6) masteries and (7) totalities]
Part 12 - Changing the surrounding ground into diamond < [Chapter LI - Seeing all the Buddha Fields]
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
Part 8 - The main doctrine of the Nyaya-Vaiśeṣika Philosophy < [Chapter VIII - The Nyāya-Vaiśeṣika Philosophy]
Part 8 - Kamma < [Chapter V - Buddhist Philosophy]
Part 15 - Ātman, Jīva, Īśvara, Ekajīvavāda and Dṛṣṭisṛṣṭivāda < [Chapter X - The Śaṅkara School Of Vedānta]
The Devi Bhagavata Purana (by Swami Vijñanananda)