Anubhava, Ānubhāva, Anubhāva: 39 definitions
Anubhava means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, 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 Anubhav.
Natyashastra (theatrics and dramaturgy)Source: Wisdom Library: Nāṭya-śāstra
Anubhāva (अनुभाव) refers to “consequents”. According to the Nāṭyaśāstra chapter 6.31 and chapter 7, the “the sentiment (rasa) is produced (rasa-niṣpattiḥ) from a combination (saṃyoga) of Determinants (vibhāva), Consequents (anubhāva) and Complementary Psychological States (vyabhicāri-bhāva)”.
Accordingly, “[the word anubhāva is used] because this anubhāvayati (the spectators) [make them feel afterwards] the effect of the Histrionic Representation by means of Words, Gestures and the Sattva, it is called anubhāva (Consequent). As in it the play (lit. meaning) is anubhāvyate (made to be felt) by means of Words and Gestures, it is called anubhāva, and it relates to words as well as to gestures and movements of major and minor limbs.”Source: Shodhganga: The significance of the mūla-beras (natya)
Anubhāva (अनुभाव, “consequents”) refers to one of the three main types of Bhāva (“psychological states of the mind”) as used within the classical tradition of Indian dance and performance, also known as Bharatanatyam.—Bhāva infuses the meaning of the play into the hearts of the spectators. There are three states in bhāvas. They are vibhāva (determinant), anubhāva (consequents) and vyabhicāribhāva (transient state). The vibhāvas and the anubhāvas are closely connected to the world that is the human nature.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—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), construction and performance of Theater, and Poetic works (kavya).
Vaishnavism (Vaishava dharma)Source: Pure Bhakti: Jaiva-dharma
Anubhāva (अनुभाव) refers to one of the four ingredients of rasa.—Anubhāva refers to those visible symptoms that cause rati to become evident, and by which the bhāvas in the heart are realized. In other words, anubhāva consists of activities such as sidelong glances and hairs of the body standing on end, which are manifest as external bodily transformations, but which actually reveal the bhāvas of the heart. These internal bhāvas are revealed by the following outward expressions of agitation: dancing (nṛtya), rolling on the ground (viluṇṭhana), singing (gīta), crying out loudly (krośana), stretching the body and writhing (tanu-moṭana), roaring (huṅkāra), yawning (jṛmbhana), sighing and breathing deeply (dīrgha-śvāsa), indifference to public opinion (lokānapekṣitā), salivating (lālāsrāva), laughing loudly (aṭṭa-hāsa), dizziness (ghūrṇā), and hiccupping (hikkā).
The anubhāvas that arouse and nourish the vibhāvas then spread throughout the body in the form of udbhāsvara. As soon as the sthāyībhāva in the heart is stimulated by the vibhāva, anubhāva begins its function as another action of the heart. Thus anubhāva is a separate individual ingredient.Source: Pure Bhakti: Bhajana-rahasya - 2nd Edition
Anubhāva (अनुभाव) refers to:—One of the five essential ingredients of rasa. The actions which display or reveal the spiritual emotions situated within the heart are called anubhāvas. They are thirteen in number. (cf. Glossary page from Bhajana-Rahasya).Source: Pure Bhakti: Brhad Bhagavatamrtam
Anubhāva (अनुभाव) refers to:—A stage in the development of pure love for Śrī Kṛṣṇa; deep spiritual emotion which is expressed externally; one of the five ingredients of rasa. There are thirteen anubhāvas: dancing, rolling on the ground, singing, crying loudly, writhing, roaring, yawing, breathing heavily, neglecting others, drooling, laughing loudly, staggering about, and hiccupping. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).Source: Prabhupada Books: Sri Caitanya Caritamrta
Anubhāva (अनुभाव) refers to “ecstatic emotion (in the form of a tortoise)”, according to the Śrī Caitanya Caritāmṛta 3.20 (“The Śikṣāṣṭaka Prayers”).—Accordingly, as Śrī Caitanya Mahāprabhu said said: “[...] Now let me repeat all the pastimes of the Antya-līlā, for if I do so I shall taste the pastimes again. [...] The Seventeenth Chapter recounts how Śrī Caitanya Mahāprabhu fell among the cows and assumed the form of a tortoise as His ecstatic emotions awakened (kūrmākāra-anubhāva [anubhāvera]). That chapter also tells how the attributes of Kṛṣṇa’s sound attracted the mind of Śrī Caitanya Mahāprabhu, who then described in ecstasy the meaning of the ‘kā stry aṅga te’ verse. [...]”.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Kavyashastra (science of poetry)Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (kavyashastra)
Anubhāva (अनुभाव, “ensuants”) refers to the “outward manifestation of a person whose heart is full of emotions” according to Cirañjīva Bhaṭṭācārya (fl. 17th century).—For example a side long or oblique glance is known as anubhāva in the sentiment of love. According to Abhinavagupta, the sthāyibhāva residing in a subdued form in the spectators or readers becomes aroused, being nourished by the vibhāvas, anubhāvas etc. transforms into rasa. The audience gets delighted with a continuous feeling of joy, which is known as carvaṇā or rasa. The vibhāvas and anubhāvas which are described by the poet give away their individual character and turn into general character by eliminating from them the character of individuality.
Kavyashastra (काव्यशास्त्र, kāvyaśāstra) refers to the ancient Indian tradition of poetry (kavya). Canonical literature (shastra) of the includes encyclopedic manuals dealing with prosody, rhetoric and various other guidelines serving to teach the poet how to compose literature.
Nyaya (school of philosophy)Source: Shodhganga: A study of Nyāya-vaiśeṣika categories
Anubhava (अनुभव, “apprehension”) refers to one of two types of Buddhi (cognition) according to Annaṃbhaṭṭa in the Tarkasaṃgraha.—According to Annaṃbhaṭṭa, buddhi is of two kinds:—smṛti (remembrance) and anubhava (apprehension). Anubhava is that knowledge which is other than remembrance (smṛti). Thus it is a presentative knowledge. Anubhava is again divided into valid (yathārtha) and non-valid (ayathārtha). Valid knowledge is called pramā and the non-valid knowledge is called apramā.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Ayurveda (science of life)Source: Ancient Science of Life: The Translational Framework of Ayurveda as a Knowledge System
Anubhava (अनुभव) refers to the “experience” process of translational research in the context of Āyurveda.—Translational research involves the application of knowledge gained through basic research to studies that could support the development of new products. [...] The process of this translation is also explained through a three step process in the tradition—śruti (science), yukti (rationale) and anubhava (experience). The way to discover applications that will enhance the quality of human life is to derive yukti from the Śruti or Śāstra. When yukti is obtained by churning the śāstra, then applications that enhance the quality of the human experience can be discovered. Āyurveda is reinvented continuously through this process of translation according to the need of the place and time. This can be called as the creation of the yugānurūpasandarbha or the context for the contemporary application of śāstra. Thus, Āyurveda represents endless opportunities for translational research.Source: Ancient Science of Life: A review on Ᾱrogya Rakṣā Kalpadrumaḥ
Anubhava (अनुभव) refers to “cumulative experiences” and is used to look for evidence in Ayurvedic products.—[...] It is to be recognized that Ayurvedic ingredients and products are multi-component and known to work on multiple organs/targets in the body concurrently. Innovations in clinical research and clinical trials are required to test efficacy of Ayurvedic products. [...] An eminent medical pharmacologist who later researched into Ayurveda and its products, Dr. Ashok D B Vaidya, in a lecture, cites different modes of evidence namely [... viz., cumulative experiences (anubhava), ...].
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.
Vedanta (school of philosophy)Source: academia.edu: Religious Inclusivism in the Writings of an Early Modern Sanskrit Intellectual (vedanta)
Anubhava (अनुभव) refers to “experience”.—Independent human reasoning (śuṣkatarka) or experience (anubhava) alone are not conducive to liberation. Therefore, those religious traditions that claim to be based on the inspiration of omniscient founders and/or on extra-Vedic revelations cannot be soteriologically-valid means of liberation. It is essentially on the basis of this argument that Śaṅkara refutes the authority of Buddhist, Jaina, Sāṃkhya, Yoga, Pāśupata and Pāñcarātra traditions in the second adhyāya of his Brahmasūtrabhāṣya.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Shaktism (Shakta philosophy)Source: Google Books: Manthanabhairavatantram
Anubhāva (अनुभाव) refers to “(direct) experience”, according to the Ciñcinīmatasārasamuccaya verse 4.27-29.—Accordingly, “The essential nature of the individual soul (aṇu) is the Self that has been supremely infused with the power of consciousness. It is present in the branches of the Kula (i.e. the body) in association with the various supports (ādhārabheda). O goddess, one place and another bring each other to rest. Contemplated by (direct) experience [i.e., anubhāva], (each is of) a separate kind (and each bestows) a separate accomplishment. O goddess, I have explained that which is known as Āṇava”.
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.
Shaivism (Shaiva philosophy)Source: Brill: Śaivism and the Tantric Traditions (philosophy)
Anubhava (अनुभव) refers to an “experience” according to the Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.8-9.—Accordingly, “For inference is a concept, and this [concept] arises thanks to the residual trace [left by] a previous experience (pūrva-anubhava); so to begin with, [it] depends on the fact that the object was directly perceived [at some point] in the past, and inference is a conceptual cognition that arises as an unfailing [means of knowledge] with respect to this [previously perceived] object. [...]”.
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.
Yoga (school of philosophy)Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch
Anubhāva (अनुभाव) refers to “experience”, according to the Kiraṇatantra verse 9.7-8.—Accordingly: while discussing the importance of the gnosis of Śiva: “Experience (anubhāva) is a thought on an object of thought and is [thus] mental. Therefore, what is mental can be understood and what is beyond mind and formless [cannot]. [So], how can a guru, having not known [Śiva’s] highest reality [which is beyond mind and formless] give initiation? For an object can be known entirely, [but] he cannot be known in every respect”.
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).
General definition (in Hinduism)Source: Google Books: Hindu Ritual at the Margins
Anubhāva (अनुभाव) is a technical Sanskrit term drawn from the classical dramatic tradition; it means the natural expression of some inner state (bhāva).Source: Google Books: Mysticism, Fullness of Life
Anubhava (Sanskrit): experience, direct vision.Source: WikiPedia: Hinduism
Anubhava (अनुभवः; anubhavaḥ) means–"direct perception or cognition", This word is derived from अनु (anu) (meaning–'after' or 'in consequence of') + भ(भु)व (bhava) (meaning-'causing' or 'experiencing').
Mahayana (major branch of Buddhism)Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā
Anubhāva (अनुभाव) refers to the “power (of the Buddha)”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Then on that occasion the Lord uttered these verses: [...] (105) By the power of the Buddha (buddha-anubhāva), for the thousands koṭis of aeons, the dharma has been taught uninterruptedly. Living beings have been satisfied according to their wishes because the qualities of the Buddha have been established by the principle of eloquence. (106) ‘All these dharmas are just as empty space’, knowing the aspects of all dharmas like this, he does not hold any concept of living beings, life principle, or person, this is to transcend the māra inherent in the parts of personality. [...]”.Source: De Gruyter: A Buddhist Ritual Manual on Agriculture
Anubhāva (अनुभाव) refers to “(supernatural) power”, according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rain-making, weather control and crop protection.—Accordingly, “Then the Bhagavān went to the residence of Vaiśravaṇa, the Great King, with a great retinue, a great assembly-gathering, a great host, an indication of great supernatural power (ṛddhi-anubhāva), displaying great miracles”.
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 Jainism)Source: Encyclopedia of Jainism: Tattvartha Sutra 8: Bondage of karmas
Anubhava (अनुभव, “experience”) according to the 2nd-century Tattvārthasūtra chapter 8.—What is meant by experience (anubhava or anubhāga)? It is the distinctive and variegated ripening of the karmas producing feeling.
There are of two types of experience (anubhava or anubhāga), namely: own nature and other’s nature. What is meant by own nature’s experience? The karmas ripening for fruition in the same category (e.g. knowledge obscuring ripening to yield effects of knowledge obscuring karmas only and not of feeling etc karmas) as they were bonded is called own nature’s experience. What is meant by other’s nature experience? The karmas ripen for fruition in the different species than the one they were bonded due to other’s nature is called other’s nature experience (e.g. transformation is possible between any two sub species of the same main type of karma except life span determining karmas; conduct and faith deluding karmas yielding results due to other’s nature is possible).
Which species of the karma can yield experience by own nature? All species yield experience due to their own nature only. Lifespan determining karmas; conduct and faith deluding karmas yield experience due to their own nature alone. The fruition of sub- human and human life is not possible from infernal life. Similarly conduct deluding karmas cannot yield experience of faith deluding karmas and vice versa. Which species of karmas can yield experience of other’s nature? Except lifespan determining karmas, conduct and faith deluding karmas; all sub species of same type of karmas can produce experience of other sub species nature.Source: ORA: Amanaska (king of all yogas): (Jainism)
Anubhava (अनुभव) refers to “experience”, according to the 12th century Yogaśāstra (verse 12.55) by Hemacandra: a Jain treatise dealing with Yoga and the highest reality (tattva).—Accordingly, “[This] Upaniṣad of Yoga, which is a cause of wonder in the mind of the assembly of the wise, was known from scripture, from the mouth of a good Guru and a little from experience (anubhava) in various places. Because of the profuse requesting of the Caulukya king, Kumārapāla, it was placed in the realm of words by his teacher, the honourable Hemacandra. [...]”.
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.
Languages of India and abroad
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
ānubhāva : (m.) power; splendour; majestic.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Anubhāva, (fr. anubhavati) orig. meaning “experience, concomitance” and found only in cpds. as —°, in meaning “experiencing the sensation of or belonging to, experience of, accordance with”, e.g. maha° sensation of greatness, rājâ° s. belonging to a king, what is in accordance with kingship, i. e. majesty. Through preponderance of expressions of distinction there arises the meaning of anubhāva as “power, majesty, greatness, splendour etc.” & as such it was separated from the 1st component and taken as ānubhāva with ā instead of a, since the compositional character had obliterated the character of the a. As such (ānubhāva abs.) found only in later language. — (1) anubhāva (-°): mahānubhāva (of) great majesty, eminence, power S.I, 146 sq.; II, 274; IV, 323; Sn.p. 93; Pv.II, 112; PvA.76. deva° of divine power or majesty D.II, 12; devatā° id. J.I, 168; dibba° id. PvA.71, 110. rājā° kingly splendour, pomp D.I, 49; J IV 247; PvA.279 etc. —anubhāvena (Instr. —°) in accordance with, by means of J.II, 200 (aṅgavijjā°); PvA.53 (iddh°), 77 (kamma°), 148 (id.), 162 (rāja°), 184 (dāna°), 186 (puñña°). yathânubhāvaṃ (adv.) in accordance with (me), as much as (1 can); after ability, according to power S.I, 31; Vv 15 (= yathābalaṃ VvA.25). — (2) ānubhāva majesty power, magnificence, glory, splendour J.V, 10, 456; Pv.II, 811; VvA.14; PvA.43, 122, 272. See also ānu°. (Page 40)
— or —
Ānubhāva, (the dissociated composition form of anubhāva, q. v. for details. Only in later language) greatness, magnificence, majesty, splendour J.I, 69 (mahanto); II, 102 (of a jewel) V.491; DhA.II, 58. (Page 101)
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
anubhava (अनुभव).—m (S) Experience; knowledge of through personal experience or observation. 2 Enjoyment or fruition; possession and use of.
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anubhāva (अनुभाव).—m S Dignity, majesty, authority, power, greatness. 2 One of the classes of bhāva (See bhāva, vibhāva, vyabhicārabhāva, sthāyībhāva) It is defined as rasācīṃ kāryēṃ The external signs of any sentiment or mental state; corporeal expression of passion or emotion; indication by action, gesture, or look.
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anubhava (अनुभव).—. Add:--3 Par excellence, Divine knowledge or intelligent fruition of God. Ex. gurūviṇa anubhava kaisā ṭhasē ||.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
anubhava (अनुभव).—m (also anubhūti f) Experience. Enjoyment or fruition, possession and use of.
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
Anubhava (अनुभव) or Anubhāva (अनुभाव).—&c. See under अनुभू (anubhū).
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1) Direct perception or cognition, knowledge derived from personal observation or experiment, notion, apprehension, the impression on the mind not derived from memory, one of the kinds of knowledge; सर्वव्यवहारहेतुर्ज्ञानं बुद्धिः । सा द्विविधा स्सृतिरनुभवश्च । संस्कारमात्र- जन्यं ज्ञानं स्मृतिः । तद्भिन्नं ज्ञानमनुभवः (sarvavyavahāraheturjñānaṃ buddhiḥ | sā dvividhā ssṛtiranubhavaśca | saṃskāramātra- janyaṃ jñānaṃ smṛtiḥ | tadbhinnaṃ jñānamanubhavaḥ) which again is यथार्थ (yathārtha) right & अयथार्थ (ayathārtha) wrong. See T. S.34. (The Naiyāyikas recognize pratyakṣa, anumāna, upamāna and śābda as the four sources of knowledge; the Vedāntins and Mīmāṃsakas add two more arthāpatti and anupalabdhi; the Vaiśeṣikas and Bauddhas admit the first two only, the Sāṅkhyas exclude upamāna, while the Chārvākas admit pratyakṣa only. Other sections of philosophical schools add three more to the six sources of knowledge recognised by the Mīmāṃsakas; -saṃbhava 'equivalence'; aitihya 'fallible testimony', and ceṣṭā 'gesture'.)
2) Experience; अनुभवं वचसा सखि लुम्पसि (anubhavaṃ vacasā sakhi lumpasi) N.4.15.
4) Result, consequence.
Derivable forms: anubhavaḥ (अनुभवः).
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1) Dignity, consequence or dignity of person, majestic lustre, splendour, might, power, authority. (parimeyapuraḥsarau) अनुभावविशेषात्तु सेनापरिवृताविव (anubhāvaviśeṣāttu senāparivṛtāviva) R.1.37; संभावनीयानुभावा अस्याकृतिः (saṃbhāvanīyānubhāvā asyākṛtiḥ) Ś.7; अनुभावसौभाग्यमात्रपरिशेष- धूसरश्री (anubhāvasaubhāgyamātrapariśeṣa- dhūsaraśrī) Uttararāmacarita 1,3;6.2;41,4.22, K.18,24; V.1; तवानुभावोऽयमवेदि यन्मया (tavānubhāvo'yamavedi yanmayā) Kirātārjunīya 1.6; Daśakumāracarita 29,113; दिव्यौषध्या जयति महिमा कोऽप्यचिन्त्यानुभावः (divyauṣadhyā jayati mahimā ko'pyacintyānubhāvaḥ) | Mv.6.53; अहो महानुभावः पार्थिवो दुष्यन्तः (aho mahānubhāvaḥ pārthivo duṣyantaḥ) Ś.3 of great might or power; जाने वो रक्षसाक्रान्तावनुभावपराक्रमौ (jāne vo rakṣasākrāntāvanubhāvaparākramau) R.1.38,2.75 greatness (dignity) &c., valour; न निहन्ति धैर्यमनुभावगुणः (na nihanti dhairyamanubhāvaguṇaḥ) Kirātārjunīya 6.28; महानुभावप्रकृतिः कापि तत एवागतवती (mahānubhāvaprakṛtiḥ kāpi tata evāgatavatī) Mālatīmādhava (Bombay) 1 very noble or dignified.
2) (In Rhet.) An external manifestation or indication of a feeling (bhāva) by appropriate symptoms, such as by look, gesture &c., called by some ensuant (bhāvabodhaka-na); भावं मनोगतं साक्षात् स्वगतं व्यञ्जयत्नि ये । तेऽनुभावा इति ख्याताः (bhāvaṃ manogataṃ sākṣāt svagataṃ vyañjayatni ye | te'nubhāvā iti khyātāḥ); यथा भ्रूभङ्गः कोपस्य व्यञ्जकः (yathā bhrūbhaṅgaḥ kopasya vyañjakaḥ); उद्बुद्धं कारणं स्वैः स्वैर्बहिर्भावं प्रकाशयन् । लोके यः कार्यरूपः सोऽ- नुभावः काव्यनाट्ययोः (udbuddhaṃ kāraṇaṃ svaiḥ svairbahirbhāvaṃ prakāśayan | loke yaḥ kāryarūpaḥ so'- nubhāvaḥ kāvyanāṭyayoḥ) || S. D.162,163. &c.; धिगेव रमणीयतां त्वदनुभावभावादृते (dhigeva ramaṇīyatāṃ tvadanubhāvabhāvādṛte) Mālatīmādhava (Bombay) 9.35.
3) Firm opinion or resolution, determination, belief; अनुभावांश्च जानासि ब्राह्मणानां न संशयः (anubhāvāṃśca jānāsi brāhmaṇānāṃ na saṃśayaḥ) Mahābhārata (Bombay) 3.24.8. अनुभाववता गुरुस्थिरत्वात् (anubhāvavatā gurusthiratvāt) Kirātārjunīya 13.15. cf. अनुभावः प्रभावे च सतां च मतिनिश्चये (anubhāvaḥ prabhāve ca satāṃ ca matiniścaye) Ak. also Nm.
Derivable forms: anubhāvaḥ (अनुभावः).Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Ānubhāva (आनुभाव).—m. (= Pali id., Sanskrit anu°) dignity, power, greatness: Saddharmapuṇḍarīka 175.8 (verse) upapannu tasyo ayam ānubhāvo. Here ā could be m.c., but it is regular in Pali in prose as well as verse (see Critical Pali Dictionary s.v. anubhāva); the explanations in [Pali Text Society’s Pali-English Dictionary] s.v. and Geiger 24 do not satisfy me.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-vaḥ) 1. Conclusive judgment, understanding, impression, the exercise of the intellect, independent of memory; also anubhūti. 2. Result, consequence. E. anu, bhū to be, and ac aff.
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(-vaḥ) 1. Indication of passion, by look or gesture. 2. Dignity, authority, consequence. 4. Firm opinion, belief, knowledge. 4. Certainty, ascertainment. E. anu, and bhāva the essence or being; according to the internal feelings.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Anubhava (अनुभव).—i. e. anu-bhū + a, m. 1. Apprehension, [Vedāntasāra, (in my Chrestomathy.)] in
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Anubhāva (अनुभाव).—i. e. anu-bhū + a, m. 1. Dignity, authority, [Daśakumāracarita] 196, 14. 2. Power, [Śākuntala, (ed. Böhtlingk.)] 31, 2. 3. A sign, [Kathāsaritsāgara, (ed. Brockhaus.)] 4, 117; [Raghuvaṃśa, (ed. Stenzler.)] 2, 75.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Anubhava (अनुभव).—[masculine] apprehension, perception.
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Anubhāva (अनुभाव).—[masculine] power, dignity.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Aṇūbhāva (अणूभाव):—[=aṇū-bhāva] [from aṇū > aṇ] m. the becoming an atom, [Nirukta, by Yāska]
2) Anubhava (अनुभव):—[=anu-bhava] [from anu-bhū] m. perception, apprehension, fruition
3) [v.s. ...] understanding
4) [v.s. ...] impression on the mind not derived from memory
5) [v.s. ...] experience, knowledge derived from personal observation or experiment
6) [v.s. ...] result, consequence.
7) [v.s. ...] cognition, consciousness, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
8) [v.s. ...] custom, usage, [Lalita-vistara]
9) Anubhāva (अनुभाव):—[=anu-bhāva] [from anu-bhū] m. sign or indication of a feeling (bhāva) by look or gesture, [Kāvyaprakāśa etc.]
10) [v.s. ...] dignity, authority, consequence
11) [v.s. ...] firm opinion, ascertainment, good resolution, belief.Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Aṇūbhāva (अणूभाव):—[tatpurusha compound] m.
(-vaḥ) The becoming an atom. E. aṇu, with taddh. aff. cvi, and bhāva.
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Anubhava (अनुभव):—[tatpurusha compound] m.
(-vaḥ) Knowledge other than remembrance, apprehension, notion, understanding. The same as anubhūti q. v.; e. g. pūrvajanmajātamaraṇaduḥkhānubhava ‘apprehension of the pains of death produced in a previous life’; or ayathārthānubhava q. v. E. bhū with anu, kṛt aff. ap.
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Anubhāva (अनुभाव):—[tatpurusha compound] m.
(-vaḥ) 1) Dignity, authority, power (such as results from wealth, a magisterial position &c.).
2) Certainty, resolution (only in the positive sense of a good resolution, e. g. mahānubhāva q. v.).
3) (In rhetorical terminology.) ‘A symptom which indicated the feeling (bhāva) produced by its appropriate causes’. These causes being naturally various from the character (rasa) of a poetical composition, the rhetorical works enumerate the anubhāvas which are the concomitants of the different sorts of rasas; thus the symptoms of the Erotic (śṛṅgāra) are according to them, motion of the eye-brows, side-glances &c.; of the Comic (hāsya), blinking with the eye, smiles &c.; of the Pathetic (karuṇa), cursing one’s fate, falling to the ground, crying &c.; of the Terrible (raudra), abuse, fierce looks &c.; of the Heroic (vīra), looking for a companion &c.; of the Fearful (bhayānaka), change of colour, stammering &c.; of the Disgustful (bībhatsa), spitting, contracting the mouth, shutting the eyes &c.; of the Wonderful (adbhuta), wide opening of the eyes &c.; of the Quietistic (śānta), horripilation (sic) &c.; of the Affectionate (vatsala), horripilation, joy, tears &c.—Compare bhāva and vibhāva. E. anu and bhāva, lit. ‘following or connected with condition, feeling &c.’.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
1) Anubhava (अनुभव):—[anu-bhava] (vaḥ) 1. m. Apprehension, judgment, experience.
2) Anubhāva (अनुभाव):—[anu-bhāva] (baḥ) 1. m. Indication of passion; firm opinion; experience.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
[Sanskrit to German]
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 dictionarySource: DDSA: A practical Hindi-English dictionary
1) Anubhava (अनुभव) [Also spelled anubhav]:—(nm) experience; ~[vāda] empiricism; ~[siddha] empirical, established by experience or perception; [anubhavātīta] beyond or transcending experience, transcendental; [anubhavātītavāda] transcendentalism; [anubhavāśrita] empirical; —[karanā] to feel; to experience.
2) Anubhāva (अनुभाव) [Also spelled anubhav]:—(nm) ensuant response, suggestion (by look or gesture); hence ~[bhāvaka] (nm); ~[bhāvana] (nm); ~[bhāvī] (a).
Prakrit-English dictionarySource: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary
1) Aṇubhava (अणुभव) in the Prakrit language is related to the Sanskrit word: Anubhū.
2) Aṇubhava (अणुभव) also relates to the Sanskrit word: Anubhava.
3) Aṇubhāva (अणुभाव) also relates to the Sanskrit word: Anubhāva.
Aṇubhāva has the following synonyms: Aṇubhāya.
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 dictionarySource: Alar: Kannada-English corpus
1) [noun] experience a) the effect on a person of anything or everything that has happened to that person; individual reaction to events, feelings, etc.; b) anything observed or lived through.
2) [noun] knowledge received through the sense organs (as dif. from the one got from thinking, meditation, cogitation etc.).
3) [noun] the act or process of directly perceiving events or reality.
4) [noun] the act or state of enjoying an object, property etc. having them in possession; enjoyment.
5) [noun] the mystical experience.
6) [noun] one of the seven kinds of religious devotion .
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1) [noun] the experience of the soul being one with the Supreme; mystic experience.
2) [noun] (dance) the consequent mood which, in totality, helps the main thematic mod develop and be depicted well.
3) [noun] a nan having mystical experience; a mystic.
4) [noun] a seminar or series of meetings for intensive study, work, discussion, etc. in the field of Vīraśaiva philosophy or religion; Vīraśaiva workshop.
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 (+38): Anubhavabhakti, Anubhavabhava, Anubhavadara, Anubhavadarike, Anubhavadarsha, Anubhavadarsharya, Anubhavadhina, Anubhavadipika, Anubhavaga, Anubhavagamya, Anubhavagamyate, Anubhavagoshthi, Anubhavaika, Anubhavaikavada, Anubhavaikavadi, Anubhavajanya, Anubhavajanyate, Anubhavaka, Anubhavakata, Anubhavam.
Ends with (+24): Amritanubhava, Anandanubhava, Anantanubhava, Ananubhava, Ananyanubhava, Aparokshanubhava, Aprameyanubhava, Atmanubhava, Atritanubhava, Bhutarthanubhava, Buddhanubhava, Devanubhava, Devatanubhava, Iddhanubhava, Kanananubhava, Kavyanubhava, Lokanubhava, Mahanubhava, Olaanubhava, Paccanubhava.
Full-text (+134): Vibhava, Anubhavasiddha, Svanubhava, Anubhavana, Anubhavam, Anubhuti, Anubhavarudha, Mahanubhava, Anubhaya, Anubhu, Taponubhava, Aprameyanubhava, Anubhavin, Experience, Anubhaga, Bhava, Rasa, Dukkhanubhavana, Udbhasvara, Sukhanubhava.
Search found 63 books and stories containing Anubhava, Ānubhāva, Anubhāva, Aṇūbhāva, Anu-bhava, Aṇū-bhāva, Anu-bhāva, Aṇubhava, Aṇubhāva; (plurals include: Anubhavas, Ānubhāvas, Anubhāvas, Aṇūbhāvas, bhavas, bhāvas, Aṇubhavas, Aṇubhāvas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 2.4.120 < [Part 4 - Transient Ecstatic Disturbances (vyābhicāri-bhāva)]
Verse 4.5.27 < [Part 5 - Anger (raudra-rasa)]
Verse 3.3.96 < [Part 3 - Fraternal Devotion (sakhya-rasa)]
Bhajana-Rahasya (by Srila Bhaktivinoda Thakura Mahasaya)
Text 4 < [Chapter 6 - Ṣaṣṭha-yāma-sādhana (Sāyaṃ-kālīya-bhajana–bhāva)]
Text 5 < [Chapter 6 - Ṣaṣṭha-yāma-sādhana (Sāyaṃ-kālīya-bhajana–bhāva)]
Text 11 < [Chapter 8 - Aṣṭama-yāma-sādhana (Rātri-līlā–prema-bhajana sambhoga)]
Mudrarakshasa (literary study) (by Antara Chakravarty)
2. The Theory of rasa < [Chapter 2 - Delineation of Rasa in Mudrārākṣasa]
3.3. Use of Raudrarasa (furious sentiment) < [Chapter 2 - Delineation of Rasa in Mudrārākṣasa]
3. Delineation of Rasa in the Mudrārākṣasa (Introduction) < [Chapter 2 - Delineation of Rasa in Mudrārākṣasa]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.51 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 2.2.175 < [Chapter 2 - Jñāna (knowledge)]
Verse 2.2.188 < [Chapter 2 - Jñāna (knowledge)]
Annadatri-carita (study) (by Sarannya V.)
1. Dramatic aspects (c): Rasa (sentiment) < [Chapter 4 - Dramatic Appraisal of Annadatri-carita]
Malatimadhava (study) (by Jintu Moni Dutta)
Part 1.1 - Meaning of Rasa (aesthetic enjoyment) < [Chapter 2 - Literary Study of the Mālatīmādhava]
Part 1.3b - Karuṇa Rasa (The pathetic sentiment) < [Chapter 2 - Literary Study of the Mālatīmādhava]
Part 1.3c - Raudra Rasa (The Furious Sentiment) < [Chapter 2 - Literary Study of the Mālatīmādhava]