Avesha, Āveśa: 23 definitions
Avesha means something in Hinduism, Sanskrit, Marathi, Jainism, Prakrit, 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.
The Sanskrit term Āveśa can be transliterated into English as Avesa or Avesha, using the IAST transliteration scheme (?).
Alternative spellings of this word include Avesh.
Shaivism (Shaiva philosophy)
Āveśa (आवेश):—Unlike in other Śākta tantras, divine possession (āveśa) in the Brahmayāmala is not said to be caused by a yoginī, a goddess or Śakti, but (mainly) by Bhairava. At the end of the above mahāvrata, as a result of the practitioner’s assimilation to Bhairava, the skull-bearing god appears and offers a boon. The practitioner (sādhaka) chooses to be possessed by Bhairava, who thus enters him through his mouth. Bhairava will be in his heart, while various groups of 7 female deities will occupy different parts of his body. In this way, the practitioner is said to become Śiva in person.Source: academia.edu: The Yoga of the Mālinīvijayottaratantra
Āveśa (आवेश) refers to a “quick method of achieving the obligatory possession” (in the case of the Yogin who has only been initiated according to the Tantraprakriyā, which involves no possession) and is dealt with in the Yogapāda section of the Mālinīvijayottara’s, which is concerned with the conquest of the levels of reality (tattvajaya).Source: Shodhganga: Cidgagana candrika a study
Āveśa (आवेश) refers to “identity”, according to a comparative analysis of the Divyacakorika and Kramaprakāśika commentaries on Kālidāsa’s Cidgaganacandrikā.—Accordingly, “[...] Śaktis also are different as per their grouping with respect to āveśa-nimajjana-vikāsa-nigurṇaṇa. Āveśa is Identity; Nimajjana is entry into the Independent soul; Vikāsa is Expansion towards Independence; Nighurṇaṇa is the oscillation towards expansion. Thus in the activities of the wise persons arises these varities of experiences”.Source: Brill: Śaivism and the Tantric Traditions
1) Āveśa (आवेश) refers to “possession”, according to the Brahmayāmala-tantra.—(Cf. pañcāmṛtākarṣaṇa—“extraction of the five nectars”).—In addition to the extraction of the five nectars, the Brahmayāmala also includes rituals which make particular use of human body parts and are to be performed in the cremation ground. [...] It is also notable that the Brahmayāmala describes possession (āveśa) by Bhairava, stating that through possession one obtains Bhairava-hood; and possession was, according to numerous Śaiva sources about the subject, the way in which Kāpālikas claimed to attain final liberation
2) Āveśa (आवेश) refers to “(instantaneous) immersion” (into That), according to the Īśvarapratyabhijñāvimarśinī (KSTS vol. 65, 330).—Accordingly, “[...] Thus, due to practicing [this insight], the qualities of His consciousness, which are aspects of Śakti, fully penetrate (āviśat) [those various levels], causing the [various] powers to arise. But even without practice, in the [rare] case of an instantaneous immersion into That (tat-kṣaṇa-āveśa), one obtains the state of liberation-in-life through the process of the direct experience of [the Five Mystic States]: Bliss, Ascent, Trembling, Sleep, and ‘Whirling,’ which means Pervasion”.
Note: [Abhinava] uses the phrase “instantaneous immersion” or kṣaṇa-āveśa in describing gnostic realization but then immediately follows it with the term krama, denoting a sequential process of passing through the Five States. [The author hypothesizes] that Abhinava is saying that each of the Five States is (or rather can be) an example of kṣaṇa-āveśa; even though there is a process, it may unfold spontaneously and in sudden leaps, in connection with the Jñānī’s deep contemplation of the nature of reality.
3) Aveśa (अवेश) refers to “being (fully) penetrated (by Śiva-nature)”, according to Utpaladeva’s Īśvarapratyabhijñākārikāvṛtti (on the Īśvarapratyabhijñākārikā verse 4.16).—Accordingly, “This new, direct path was foretold in the treatise entitled the Śivadṛṣṭi by the venerable Somānanda, whose very appearance is that of the great lord Parameśvara in front of one’s eyes; I have made it [i.e., this path] enter the heart(s) (of men) by furnishing a logical justification for it. By pursuing this [path] one becomes liberated in this very life, this as a result of being (fully) penetrated by Śiva-nature (śivatā-aveśa)”.
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.
Pancaratra (worship of Nārāyaṇa)
Āveśa (आवेश) 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 Āveśanṛsiṃha or Āveśanarasiṃha. 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.
Shaktism (Shakta philosophy)
Āveśa (आवेश) or “penetration” is (the emergence of one’s own) supreme nature due to the submergence (of the lower) fettered (asvatantra) (subject) brought about by Śiva who precedes (all things) and is at one with (his own power).—(cf. Tantrāloka 1.173-174).
According to the Manthānabhairavatantra:—“The adept who has achieved perfection in the recitation of mantra gains the power to induce trance in others by his gaze. The First Siddha, a Māyic form of the god, was such a man that whatever and whoever he gazed at reached the supreme plane of existence. Sinners attained perfection (siddhi) just by seeing him, touching him or speaking with him. Similarly, the well-tested disciple receives initiation from the teacher by his powerful and compassionate gaze. Like Bhairava in this passage, the disciple's body shakes and he experiences the pervasive presence of the deity. In this way the disciple is purified by the penetration (āveśa) of the deity and its power”.
Āveśa is both the means and the goal of initiation and, ultimately, of all spiritual discipline. Accordingly, the Kubjikāmatatantra describes a series of six āveśas that are set in relation to the Sixfold Path of the cosmic order projected into the body along which the individual soul travels to liberation. They mark its progressive rise through the principles of existence up to the Transmental attained through Śāmbhavāveśa, the sixth one. [...]
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)
Āveśa (आवेश) refers to the “rise” (i.e., “being afflicted with (love)”), according to the Śivapurāṇa 2.3.18 (“Description of the perturbation caused by Kāma”).—Accordingly, as Brahmā narrated: “After going there, the haughty Kāma, deluded by Śiva’s magic power, stationed himself, after first spreading the enchanting power of Spring all around. [...] The fragrant flowers of Mango and Aśoka trees shone heightening feelings of love. The water lilies with bees hovering on them proved to be the causes for the rise of love [i.e., madana- āveśa-kara] in the minds of everyone. The sweet cooings of the cuckoos heightened emotions of love. They were exquisite and pleasing to the mind”.
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.
Vaishnavism (Vaishava dharma)
Āveśa (आवेश) refers to “ecstasy”, 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. That chapter also tells how the attributes of Kṛṣṇa’s sound attracted the mind of Śrī Caitanya Mahāprabhu, who then described in ecstasy (āveśa) 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’).
Languages of India and abroad
āvēśa (आवेश).—m (S) Occupation by any sentiment or feeling; absorption of the faculties in one passion or wish; excitement, engagedness. Ex. kāmāvēśa, krōdhā- vēśa, lōbhāvēśa, śauryāvēśa, piśācāvēśa, harṣāvēśa, śōkā- vēśa, bhayāvēśa, īrṣyāvēśa, kṛpāvēśa, mōhāvēśa A fit of lust; a paroxysm of rage; a transport of desire or cupidity; demoniac possession &c. &c. 2 Ardency, vehemence, warmth, passionateness, promptitude to emotion.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
āvēśa (आवेश).—m Excitement; warmth.
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.
1) Entering into, entrance; आवेशं कृ (āveśaṃ kṛ) Pañcatantra (Bombay) 1 to enter or infuse oneself into.
2) Taking possession of, influence, exercise; स्मय° (smaya°) influence of pride R.5.19; so मदन°, क्रोध°, भय° (madana°, krodha°, bhaya°) &c.
3) Intentness, devotedness to an object, complete absorption in one wish or idea.
4) Pride, arrogance.
5) Flurry, agitation, anger, passion; K.291.
6) Demoniacal possession.
7) Apoplectic or epileptic giddiness.
Derivable forms: āveśaḥ (आवेशः).Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Āveśa (आवेश).—in Lalitavistara 163.14 (verse) āveśād (but best ms. āde-śād)…jinottamānāṃ, equivalent to buddhānām… adhiṣṭhānena (q.v.: by the supernatural power of the Buddhas) in 9—10 above. Our phrase, as in text, could mean because of entrance, possession, on the part of the Buddhas ([Boehtlingk and Roth] s.v. 2 and 3); or, reading ādeśād, by command of them. Tibetan mthu, power (especially of magic).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-śaḥ) 1. Entrance, entering. 2. Pride, arrogance. 3. Indistinctness of idea, apoplectic or epileptic giddiness. 4. Absorption of the faculties in one wish or idea, devotedness to an object. 5. Demoniac frenzy, possession, &c. E. āṅ before viś to enter, ghañ aff.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Āveśa (आवेश).—i. e. ā-viś + a, m. Entering.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Āveśa (आवेश).—[masculine] entrance, access; fit, wrath, anger.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Āveśa (आवेश):—[=ā-veśa] [from ā-viś] a m. joining one’s self, [Kātyāyana-śrauta-sūtra]
2) [v.s. ...] entering, entrance, taking possession of [Mahābhārata; Śakuntalā; Prabodha-candrodaya] etc.
3) [v.s. ...] absorption of the faculties in one wish or idea, intentness, devotedness to an object, [Bhāgavata-purāṇa]
4) [v.s. ...] demoniacal frenzy, possession, anger, wrath, [Bālarāmāyaṇa; Kādambarī]
5) [v.s. ...] pride, arrogance, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) [v.s. ...] indistinctness of idea, apoplectic or epileptic giddiness, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [=ā-veśa] b etc. See ā-√viś.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Āveśa (आवेश):—[ā-veśa] (śaḥ) m. Entrance; pride; epileptic giddiness, frenzy.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Āveśa (आवेश) in the Sanskrit language is related to the Prakrit word: Āvesa.
[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.
Āveśa (आवेश) [Also spelled avesh]:—(nm) charge; agitation; intense emotion; frenzy; wrath; hence ~[na] (nm).
1) Āvesa (आवेस) in the Prakrit language is related to the Sanskrit word: Āveśa.
2) Āvesa (आवेस) also relates to the Sanskrit word: Āveśa.
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.
1) [noun] hot displeasure; anger; wrath.
2) [noun] the state of being overpowered by emotion, as joy, grief, anger or passion; ecstasy.
3) [noun] the state or instance of being possessed by a divine influence or an evil spirit.
4) [noun] an inspiring influence; any stimulus to creative thought or action; inspiration.
5) [noun] becoming; happening.
6) [noun] an act of entering or coming into.
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: Avesana, Aveshabhakti, Aveshaka, Aveshakari, Aveshamudra, Aveshanarasimha, Aveshanem, Aveshanin, Aveshanrisimha, Aveshasadrisha, Aveshavant, Aveshavatara.
Ends with (+156): A-cata-bhata-pravesha, A-catta-bhatta-pravesha, Abhipravesha, Abhisaranavesha, Addavesha, Adhivacanapravesha, Adhivachanapravesha, Advarapravesha, Advayapravesha, Agnipravesha, Akarapravesha, Akramapravesha, Amtahpravesha, Antahpravesha, Antapravesha, Anuddhatavesha, Anumanapravesha, Anupravesha, Anyamgapravesha, Aplavesha.
Full-text (+54): Bhutavesha, Aveshika, Aveshi, Aveshanem, Svavesha, Avishta, Avesh, Samaveshita, Samaveshana, Nimajjana, Vikasa, Avatara, Ghurni, Aveshamudra, Kshana, Aveshanarasimha, Aveshanrisimha, Bhakti, Bhaktishakti, Jnana.
Search found 20 books and stories containing Avesha, Āveśa, Avesa, Āvēśa, A-vesha, Ā-veśa, A-vesa, Āvesa, Āvēsa; (plurals include: Aveshas, Āveśas, Avesas, Āvēśas, veshas, veśas, vesas, Āvesas, Āvēsas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Garga Samhita (English) (by Danavir Goswami)
Verse 2.25.24 < [Chapter 25 - The Rāsa-dance Pastime]
Verse 1.1.16 < [Chapter 1 - Description of Śrī-Kṛṣṇa’s Glories]
Verse 5.17.23 < [Chapter 17 - The Gopis Describe Their Remembrance of Sri Krsna]
Rig Veda (translation and commentary) (by H. H. Wilson)
Rig Veda 7.54.1 < [Sukta 54]
Rig Veda 7.97.7 < [Sukta 97]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.167 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
The Parijata of Love < [July-August, 1929]
Chaitanya Bhagavata (by Bhumipati Dāsa)
Verse 2.88 < [Chapter 2 - The Lord’s Manifestation at the House of Śrīvāsa and the Inauguration of Saṅkīrtana]
Verse 2.143 < [Chapter 2 - The Lord’s Manifestation at the House of Śrīvāsa and the Inauguration of Saṅkīrtana]
Verse 1.16.211 < [Chapter 16 - The Glories of Śrī Haridāsa Ṭhākura]
Shrimad Bhagavad-gita (by Narayana Gosvami)
Verse 10.31 < [Chapter 10 - Vibhūti-yoga (appreciating the opulences of the Supreme Lord)]