Bhava, Bhāva: 66 definitions

Introduction:

Bhava means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi, biology. 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 Bhav.

In Hinduism

Ganitashastra (Mathematics and Algebra)

Source: archive.org: Hindu Mathematics

1) Bhāva (भाव) represents the number 5 (five) in the “word-numeral system” (bhūtasaṃkhyā), which was used in Sanskrit texts dealing with astronomy, mathematics, metrics, as well as in the dates of inscriptions and manuscripts in ancient Indian literature.—A system of expressing numbers by means of words arranged as in the place-value notation was developed and perfected in India in the early centuries of the Christian era. In this system the numerals [e.g., 5—bhāva] are expressed by names of things, beings or concepts, which, naturally or in accordance with the teaching of the Śāstras, connote numbers.

2) Bhava (भव) represents the number 11 (eleven) in the “word-numeral system” (bhūtasaṃkhyā).

Ganitashastra book cover
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Ganitashastra (शिल्पशास्त्र, gaṇitaśāstra) 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.

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Chandas (prosody, study of Sanskrit metres)

Source: Shodhganga: a concise history of Sanskrit Chanda literature

Bhava (भव) is the name of a ancient authority on the science of Sanskrit metrics (chandaśāstra) mentioned by Yādavaprakāśa (commentator on Chandaśśāstra of Piṅgala).—Śiva is the originator of chanda school of Sanskrit, mentioned by Yādavaprakāśa as Bhava.

Chandas book cover
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Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.

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Kavya (poetry)

Source: Brill: Śaivism and the Tantric Traditions (kavya)

Bhāva (भाव) refers to “feelings”, according to Kālidāsa’s Raghuvaṃśa verse 8.53.—Accordingly: “Surely I have not offended you even in my thoughts, why are you leaving me? Truly I am the earth’s husband only in name, my heart is bound with feelings (bhāva-nibandhana) to you”.

Kavya book cover
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Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.

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Shaktism (Shakta philosophy)

Source: Google Books: Manthanabhairavatantram

1) Bhāva (भाव) refers to the basic state (or spiritual condition) of those who are on the spiritual path and may be of three types, according to the Niruttaratantra (quoted by Woodroffe 1973: 241).—The suitable forms of practice or conduct—ācāra—vary in accord with these states [i.e., bhāva]. [...]

2) Bhāvā (भावा) or Bhāvāmantra refers to the Mantra associated with Nāda, one of the eight Sacred Seats (pīṭha), according to the Yogakhaṇḍa (chapter 14) of the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.

Source: Brill: Śaivism and the Tantric Traditions (shaktism)

Bhāva (भाव) refers to the “existence”, according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “[...] O goddess, I praise you with mind and speech. [...] Dwelling originally in the abode of Śiva, you multiply yourself sixfold and prepare the path of existence (bhāva-mārga) where you nurture wonderful and manifold creation with your own six forms. You shed moonlight on the path of Suṣumṇā that is charming due to the beautiful appearance of the six lotuses serving as [your] bases”.

Shaktism book cover
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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.

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Yoga (school of philosophy)

Source: academia.edu: Meaning of haṭha in Early Haṭhayoga

Bhāva (भाव) refers to “all things”.—In contrasting tranquility (śānti) with haṭhapāka, the commentator, Jayaratha, describes tranquility as a “process of pleasant combustion” (madhurapākakrama). When the Guru has been propitiated, the “tranquil” methods of initiation (dīkṣā-sādhana) and devotion to a religious practice (anuṣṭhāniṣṭhatā) will bring about transcendence (atyaya) at the time of death. However, haṭhapāka is a sudden and violent process that burns up all things (bhāva) in the fire of intelligence. It destroys duality and is likened by Abhinavagupta to the enjoyment (rasa) of devouring enough (alaṅgrāsa). The commentator notes that haṭhapāka is a forceful action (balātkāreṇa) that transgresses the normal order (kramavyatikramarūpa) and, as noted earlier, this connotation of haṭha is implicit in Haṭhayoga’s effect of raising the downward-moving breath (apāna) and the normally dormant Kuṇḍalinī.

Yoga book cover
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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).

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Ayurveda (science of life)

Source: gurumukhi.ru: Ayurveda glossary of terms

Bhāva (भाव):—[bhāvaḥ] State of existence

Ayurveda book cover
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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.

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Nirukta (Sanskrit etymology)

Source: archive.org: Natya Shastra (nirukta)

Bhāva (भाव) is an ‘instrument,’ of causation; for words, such as bhāvita, vāsita and kṛta are synonymous. An expression like, ‘O, all these things are bhāvita (pervaded) by one another’s smell or moistened by one another’s juice,’ is current even amongst the common people. Hence the root bhāvaya means ‘to cause to pervade.’

Source: Shodhganga: The significance of the mūla-beras (nirukta)

Bhāva (भाव) is derived from the Sanskrit word ‘bhāvayanti’ to mean pervade or infuse.

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Nirukta (निरुक्त) or “etymology” refers to the linguistic analysis of the Sanskrit language. This branch studies the interpretation of common and ancient words and explains them in their proper context. Nirukta is one of the six additional sciences (vedanga) to be studied along with the Vedas.

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Kavyashastra (science of poetry)

Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (kavyashastra)

Bhāva (भाव, “emotion”) as defined by Cirañjīva Bhaṭṭācārya (fl. 17th century).Cirañjīva deals with bhāva after his treatment of rasa. Cirañjīva defines bhāva as follows:—“when rati is related to the gods etc. it is called bhāva”. In the Nāṭyaśāstra of Bharata it has been said that which serves for the realization of rasa related to different types of acting is called bhāva, by the authorities on dramaturgy.

According to Cirañjīva not only the devotion to the gods is called bhāva, but also this type of devotion to the kings and preceptors, affection towards sons etc. and love for friends are also called bhāva.

He has provided instances for this purpose:

  1. bhāva related to gods;
  2. bhāva related to a king;
  3. bhāva towards son;
  4. bhāva related to preceptor;
  5. bhāva related to the friend;
Kavyashastra book cover
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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.

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Vyakarana (Sanskrit grammar)

Source: Wikisource: A dictionary of Sanskrit grammar

1) Bhāva (भाव).—Becoming; existence. The word is used many times in the sense of धात्वर्थ- (dhātvartha-)the sense of a root which is 'incomplete activity' or 'process of evolving'; cf. तदाख्यातं येन भावं स धातुः (tadākhyātaṃ yena bhāvaṃ sa dhātuḥ) R. Pr. XII. 5; cf. also षड् भावविकारा भवन्ति (ṣaḍ bhāvavikārā bhavanti) Nir. I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचती-त्युपक्रमप्रभृति अपवर्गपर्यन्तम् (pūrvāparībhūtaṃ bhāvamākhyātena ācaṣṭe vrajatipacatī-tyupakramaprabhṛti apavargaparyantam) Nir. I. 1 ;

2) Bhāva.—Activity as opposed to instruments (साधन (sādhana) or कारक (kāraka)); cf. भाव-गर्हायाम् । धात्वर्थगर्हायाम् (bhāva-garhāyām | dhātvarthagarhāyām) Kas. on P. III. 1.24; cf. also भावः क्रिया (bhāvaḥ kriyā), Kas. on यस्य च भावेन भावलक्षणम् (yasya ca bhāvena bhāvalakṣaṇam) P. II. 3.37;

3) Bhāva.—Completed action which is shown, not by a verb, but by a verbal derivative noun; cf. धात्वर्थश्च धातु-नैवोच्यते । यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते (dhātvarthaśca dhātu-naivocyate | yastasya siddhatā nāma dharmastatra ghañādayaḥ pratyayā vidhīyante) Kas. on 'भावे (bhāve)' P. III. 3.18; cf. also कृदभिहितो भावो द्रव्यवद्भवति (kṛdabhihito bhāvo dravyavadbhavati) M. Bh. on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; cf. also भावस्त्वेकः (bhāvastvekaḥ) M. Bh. on P. III. 1.67;

4) Bhāva.—The radical factor for the use of a word; प्रवृत्तिनिमित्त (pravṛttinimitta); cf. भवतोत्मादभि-धानप्रत्ययौ इति भावः । शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते । अश्वत्वम्, अश्वता । (bhavatotmādabhi-dhānapratyayau iti bhāvaḥ | śabdasya pravṛttinimittaṃ bhāvaśabdenocyate | aśvatvam, aśvatā |) Kāś, on P. 5.1.119;

5) Bhāva.—Thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते (siddhaśabdaḥ kūṭastheṣu bhāveṣvavicāliṣu vartate) M. Bh. I. 1. Āhnika l;

6) Bhāva.—Transformation, substitution; change into the nature of another; cf. तत्र प्रथमास्तृतीयभावम् (tatra prathamāstṛtīyabhāvam) R. Pr. II. 4. cf. also the words मूर्धन्यभाव, अभिनिधानभाव (mūrdhanyabhāva, abhinidhānabhāva) etc. {7) possession of the qualities, nature; तदर्थस्य भावः तादर्थ्यम् (tadarthasya bhāvaḥ tādarthyam); M. Bh. on P. II. 3.13;

8) Bhāva.—Relationship; cf. गुणप्रधानभाव, प्रकृतिविकृतिभाव (guṇapradhānabhāva, prakṛtivikṛtibhāva) etc.

context information

Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.

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Jyotisha (astronomy and astrology)

Source: Wisdom Library: Brihat Samhita by Varahamihira

1) Bhāva (भाव) refers to the eighth of the sixty-year cycle of Jupiter, according to the Bṛhatsaṃhitā (chapter 8), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The five years of the second yuga are known as—1. Aṅgirā, 2. Śrīmukha 3. Bhāva, 4. Yuvā and 5. Dhātā. Of these, during the first three years mankind will enjoy happiness and during the last two they will not enjoy much of it. 32. In the first three of the above five years there will be abundance of rain and mankind will be freed from fears and anxieties; in the last two years the rainfall will be moderate but disease and wars will afflict mankind”.

2) Bhava (भव) or Bhavaketu refers to a particular type of Ketus (i.e., luminous bodies such as comets and meteors), according to the Bṛhatsaṃhitā (chapter 11).— Accordingly, “Jala Ketu is a comet which appears in the west with a raised tail; it is glossy, when it appears there will be prosperity in the land for 9 months, and the world will be freed from all miseries. Bhava Ketu is a comet visible only for a single night and in the east, possessing a small disc; it is glossy; the tail is bent like that of a lion. There will be unprecedented happiness in the land for as many months as the number of hours for which it continues to be visible; if it should be fearful to look at, fatal diseases will afflict mankind”.

Source: WikiPedia: Hindu Astrology

The Hindu Jātaka, or Birth Chart, is the Bhāva (Sanskrit: 'division') Cakra (Sanskrit: 'wheel'), the complete 360° circle of life, divided into houses, and represents our way of enacting the influences in the wheel. Each house has associated kāraka (Sanskrit: 'significator') planets that can alter the interpretation of a particular house.

Each Bhāva spans an arc of 30 degrees and therefore there are twelve Bhāvas in any chart of the horoscope. These are a crucial part of any horoscopic study since the Bhāvas, understood as 'state of being' personalize the Rāśis/ Rashis to the native and each Rāśi/ Rashi apart from indicating its true nature reveals its impact on the person based on the Bhāva occupied. The best way to study the various facets of Jyotiṣa is to see their role in chart evaluation of actual persons and how these are construed.

Source: The effect of Samvatsaras: Satvargas

Bhāva (भाव) refers to the eighth saṃvatsara (“jovian year)” in Vedic astrology.—The native whose birth occurs in the ‘samvatsara’ of ‘bhava’ has a splendid or magnificent mind, is very famous, is endowed with good qualities, is ready to give alms, is courteous, always remains happy and is endeared to many.

According with Jataka Parijata, the person born in the year bhava (1994-1995 AD) will be an ascetic, a king-maker, and renowned for his vast wealth and strength.

Jyotisha book cover
context information

Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.

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Shaivism (Shaiva philosophy)

Source: Wisdom Library: Śaivism

Bhava (भव) refers to one of the “eight lords of divisions” (vigraheśvara) associated with the so-called eight divisions (vigraha) according to the Mataṅgapārameśvara (1.8.83–5). These “eight lords of divisions” are also mentioned in a copper-plate inscription found in Malhar, Chhattisgarh, written around 650 CE. The eight divisions (vigraha) represent the uppermost part of the Lākulas’ impure universe.

All these manifestations of Śiva (e.g., Bhava) appear at the borders of various divisions of the universe according to the Lākula system.

Source: Shodhganga: Iconographical representations of Śiva

Bhava (भव) is the name of a deity who received the Sūkṣmāgama from Sūkṣma through the mahānsambandha relation, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The sūkṣma-āgama, being part of the ten Śivabhedāgamas, refers to one of the twenty-eight Siddhāntāgamas: a classification of the Śaiva division of Śaivāgamas. The Śaivāgamas represent the wisdom that has come down from lord Śiva, received by Pārvatī and accepted by Viṣṇu.

Bhava obtained the Sūkṣmāgama from Sūkṣma who in turn obtained it from Sadāśiva through parasambandha. Bhava in turn, transmitted it to Prabhañjana who then, through divya-sambandha, transmitted it to the Devas who, through divyādivya-sambandha, transmitted it to the Ṛṣis who finally, through adivya-sambandha, revealed the Sūkṣmāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)

Source: Brill: Śaivism and the Tantric Traditions

1) Bhāva (भाव) or Buddhibhāva refers to the “(mental) dispositions”, according to the Svacchandatantra 11.182-184.—Accordingly, “It is called Atimārga because it is beyond the mental dispositions (buddhi-bhāva). It is taught as ‘atimārga’ because the doctrine is beyond the worlds. And the lokas are designated ‘bound souls’, in the cycle of birth and death. They who are established in the atimārga, [that is to say] the followers of the observance of the skull and the Pāśupatas, they are to be known as beyond them. There is no rebirth for them and they abide in [the reality of] Īśvara, in [the world of] Dhruva”.

2) Bhāva (भाव) refers to “empathic imagination”, according to the 13th-century Matsyendrasaṃhitā: a Kubjikā-Tripurā oriented Tantric Yoga text of the Ṣaḍanvayaśāmbhava tradition from South India.—Accordingly, “[Devī spoke]:—O God, what kind of a woman is a Yoginī? Who is Māyā and who is Pāśavī? Tell me, O Bhairava, the pros and cons of having sex with them. [Bhairava spoke]:—[...] A woman who possesses all favourable characteristics [but] has neither a [Yoginī] Clan/noble family nor a [human/material] form/beauty, and who is to be approached by empathic imagination (bhāva-gamyā), O Maheśānī, is called Māyā”.

Shaivism book cover
context information

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.

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Vaishnavism (Vaishava dharma)

Source: Pure Bhakti: Jaiva-dharma

Bhāva (भाव) or Bhāvatattva is the preliminary condition which heralds the stage of perfection (siddha-avasthā). The characteristic feature of bhāva is that it is situated in unalloyed goodness (śuddha-sattva-viśeṣa-rūpa-tattva). It can be compared to a tiny ray of the prema sun. The constitutional characteristic (svarūpa-lakṣaṇa) of bhāva is that it is situated in unalloyed goodness (viśuddha-sattva).

Bhāva is also known by the name rati, and is sometimes called a sprout of Prema (premāṅkura). If prema is compared to the sun, bhāva can be compared to a ray (kiraṇa) of the sun. The constitutional nature (svarūpa) of bhāva is that it is a ray of the sun of prema, and its unique characteristic (viśeṣatā) is that it purifies the heart of the jīva and thus causes the heart to become softened or melted (masṛṇa).

There are eight sthāyībhāvas, thirty-three sañcārī-bhāvas, and eight sāttvika-bhāvas, making a total of forty-nine bhāvas. If these bhāvas are mundane (prākṛta), they are full of the happiness and distress that arises from the three material qualities; and if they are manifest in relation to Śrī Kṛṣṇa, they are transcendental (aprākṛta), and consist of full-blown ānanda, beyond the three material qualities.

Source: Pure Bhakti: Bhagavad-gita (4th edition)

Bhāva (भाव) refers to “(1) Special manifestation of śuddha-sattva (2) The essence of the cognizance potency and the pleasure-giving potency (3) Eighth stage in the development of the creeper of bhakti; likened to the first rays of the sun of prema, the highest stage of love for Kṛṣṇa”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).

Source: Pure Bhakti: Bhajana-rahasya - 2nd Edition

Bhāva (भाव) refers to:—(1) spiritual emotions, love or sentiments; (2) the initial stage of perfection in devotion (bhāva-bhakti). It is the sprout of prema, and it is also known as rati. This is the seventh stage of the creeper of devotion. (cf. Glossary page from Bhajana-Rahasya).

Source: Pure Bhakti: Arcana-dipika - 3rd Edition

Bhāva (भाव) is the eighth of sixty years (saṃvatsara) in the Vedic lunar calendar according to the Arcana-dīpikā by Vāmana Mahārāja (cf. Appendix).—Accordingl, There are sixty different names for each year in the Vedic lunar calendar, which begins on the new moon day (Amāvasyā) after the appearance day of Śrī Caitanya Mahāprabhu (Gaura-pūrṇimā), in February or March. The Vedic year [viz., Bhāva], therefore, does not correspond exactly with the Christian solar calendar year.

Source: Pure Bhakti: Brhad Bhagavatamrtam

Bhāva (भाव) refers to:—Spiritual emotions, moods, sentiments, or love; the initial stage of perfection in devotion. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).

Vaishnavism book cover
context information

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’).

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Vastushastra (architecture)

Source: Wisdom Library: Vāstu-śāstra

Bhava (भव) refers to a type of temple (prāsāda) classified under the group named Puṣpaka, according to Samarāṅgaṇasūtradhāra chapter 49. The Puṣpaka group contains ten out of a sixty-four total prāsādas (temples) classified under five prime vimānas (aerial car/palace), which were created by Brahmā for as many gods (including himself). This group represents temples (e.g. Bhava) that are to be square and rectangular or oblong in shape. The prāsādas, or ‘temples’, represent the dwelling place of God and are to be built in towns. The Samarāṅgaṇasūtradhāra is an 11th-century encyclopedia dealing with various topics from the Vāstuśāstra.

Bhava is mentioned in another list from the Samarāṅgaṇasūtradhāra chapter 56, being part of the group named Lalita, containing 25 unique temple varieties.

Vastushastra book cover
context information

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.

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Shilpashastra (iconography)

Source: Wisdom Library: Elements of Hindu Iconograpy

Bhava (भव):—One of the eight names of Rudra, given to him by Brahmā, according to the Pādma-purāṇa. This aspect became the presiding deity over the sun. The corresponding name of the consort is Suvarchalā. His son is called Sanaiśchara.

Source: Knowledge Traditions & Practices of India: Painting: A Survey

Bhāva (भाव) refers to “feelings expressed in forms” and represents one of the six limbs (ṣaḍaṅga) of the ancient Indian art of “painting” (citra), according to the Vātsyāyana’, Kāmasūtra (2nd century CE). These “six limbs” (e.g., Bhāva) were the basis of the Indian art of painting.

Shilpashastra book cover
context information

Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.

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Purana and Itihasa (epic history)

Source: Wisdom Library: Bhagavata Purana

Bhava (भव)—One of the eleven other names of Rudra, according to the Bhāgavata Purāṇa 3.12.12.

Source: archive.org: Puranic Encyclopedia

1) Bhava (भव).—One of the eleven Rudras. He was the son of Sthāṇu and grandson of Brahmā. (Chapter 66, Ādi Parva, Mahābhārata).

2) Bhava (भव).—A sanātana Viśvadeva. (Chapter 60, Ādi Parva, Mahābhārata).

3) Bhava (भव).—One of the sons born to Kaśyapa of Surabhi.

4) Bhāva (भाव).—A famous forest mentioned in the Purāṇas. Bhāva was near the Veṇumanda mountain, which was close to Dvārakā. (Sabhā Parva, Chapter 38).

5) Bhāva (भाव).—One of the twelve Devas born to Bhṛguvāruṇi Ṛṣi of his wife Divyā.

Source: Cologne Digital Sanskrit Dictionaries: The Purana Index

1a) Bhava (भव).—(Girīśa, Śankara, Maheśvara); one who first appeared himself; an epithet of Śiva; other names of; presiding deity of the waters; a resident of the Aruna hill; wife*

  • * Oṣā; son Uśana; made the Rudrakunṭasaras in the Kuru country; 1) Bhāgavata-purāṇa IV. 1. 49; Matsya-purāṇa 11. 16; 129. 3; 132. 18, 21; 156. 10; 184. 4, 7, 12; 185. 12; 250. 51; 265. 41; Brahmāṇḍa-purāṇa II. 18. 19, 21, 32 ff and 72; Vāyu-purāṇa 4. 43; 21. 7; 27. 8; 100. 43; 111. 29. the tāmasi aspect of Svayambhu; destroyer; 2) Brahmāṇḍa-purāṇa III. 1. 15; 3. 85. ordered Indra and Hari to take up the first lead in Tripuram; his part in the war; burnt the God of Love; 3) Matsya-purāṇa 137. 36; 138. 39-41; 154. 251. worshipped by the Bhūtas; 4) Brahmāṇḍa-purāṇa III. 7. 372-3. favoured Jambha with the boon of immunity from being hurt by weapons; 5) Ib. III. 42. 17; 65. 31; 72. 80; IV. 2. 247; 1. 40. ety. hence waters to be kept pure; 6) Ib. II. 10. 8, 30 ff; 13. 42 and 136. married Satī, Dakṣa's daughter; was disobedient to his father-in-law; 7) Ib. II. 9. 54; Vāyu-purāṇa 30. 38. cursed the seven ṛṣis, who spoke on behalf of Satī, daughter of Dakṣa. 8) Ib. 65. 20.

1b) A Rudra; the son of Bhūta and Sarūpā; wife Satī.*

  • * Bhāgavata-purāṇa VI. 6. 17; Brahmāṇḍa-purāṇa IV. 34. 26; Viṣṇu-purāṇa I. 7. 26; 8. 6-7.

1c) A son of Raucya Manu.*

  • * Brahmāṇḍa-purāṇa IV. 1. 104; Vāyu-purāṇa 100. 108.

1d) A son of Vasudeva.*

  • * Matsya-purāṇa 46. 22.

1e) A Sādhya.*

  • * Matsya-purāṇa 171. 43.

1f) The first kalpa where Bhagavān is known as Ānanda.*

  • * Vāyu-purāṇa 21. 28.

1g) The fourth kalpa.*

  • * Vāyu-purāṇa 21. 30.

1h) The son of Pratihartā.*

  • * Viṣṇu-purāṇa II. 1. 37.

1i) A son of Dhruva, a Vasu.*

  • * Vāyu-purāṇa 66. 20.

1j) An Apsarasa clan from the earth.*

  • * Vāyu-purāṇa 69. 57.

2) Bhāva (भाव).—(Darśa)—the 27th kalpa; Agni became Maṇḍali and shone over bhuva and deva; after the end of 1000 years came the Sūrya maṇḍala.*

  • * Vāyu-purāṇa 21. 61-7.
Source: JatLand: List of Mahabharata people and places

Bhava (भव) is a name mentioned in the Mahābhārata (cf. I.60.3) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Bhava) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.

Source: Shodhganga: The saurapurana - a critical study

Bhāva (भाव) refers to a group of deities in the Cākṣuṣamanvantara: one of the fourteen Manvantaras, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, “In cākṣuṣamanvantara, Manojava was the Indra, Bhāva and others who were the progeny of Āyu were said to be the deities. The seven sages were Sudhāmā, Virajā, Haviṣmān, Uttama, Budha, Atri and Sahiṣṇu”.

Purana book cover
context information

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.

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Natyashastra (theatrics and dramaturgy)

Source: Wisdom Library: Nāṭya-śāstra

1) Bhāva (मुख, “mood/state”) refers to “psychological states” (eg. permanent, involuntary, transitory), according to the Nāṭyaśāstra chapter 7. There are three kinds of states (bhāva) defined:

  1. sthāyibhāva (durable psychological states),
  2. vyabhicāribhāva (complementary psychological states), 
  3. sāttvika (involuntary states).

Accordingly, “bhāvas are so called, because through words, gestures and representation of the sattva they bhāvayanti (infuse) the meaning of the play into the spectators”.

2) Bhāva (भाव, “honoured sir”) refers to a specific “mode of address” (nāman) used in drama (nāṭya), according to Nāṭyaśāstra chapter 19. Bhāva is used to address respected persons.

3) Bhāva (भाव) refers to one of the twelve types of lāsya, or “gentle form of dance” according to the Nāṭyaśāstra chapter 20. It is also known by the name Bhāvita. These various lāsya are presented as a specific type of dramatic play (nāṭya) similar to that of the Bhāṇa type.

Source: archive.org: The mirror of gesture (abhinaya-darpana)

Bhāva is the first touch of emotion in a mind previously at rest; when the emotion becomes more intense, and finds expression in movements of the eyes, eyebrows, etc., it is called hāva.

Strictly speaking, bhāva is mood or feeling unexpressed, hāva is the emotion which finds expression, ceṣṭā the gesture that expresses it.

Source: Shodhganga: Mankhaka a sanskrit literary genius (natya)

Bhāva (भाव).—According to Viśvanātha, it [viz., the sentiment] becomes a case of bhāva, wherein there is predominance of the vyabhicāribhāvas and attachment towards gods and the like is suggested. Viśvanātha opines that attachment towards gods, sage, preceptor and king, which cannot be treated as the rati towards generating the rasa proper due to its not being nourished by the corresponding vibhāvas, comes to attain the status of the bhāva. Mammaṭa exhibits similar kind of approach towards bhāva.

Source: Shodhganga: The significance of the mūla-beras (natya)

Bhāva (भाव) refers to the “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. There are two more bhāvas namely sthāyibhāvas (dominant) and sāttvikabhāvas (temperamental states). In total, there are forty-nine bhāvas. They are the eight sthāyibhāvas, thirty–three vyabhicaribhāvas and eight sāttvikabhāvas.

Natyashastra book cover
context information

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).

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General definition (in Hinduism)

Source: WikiPedia: Hinduism

The term "bhāva" ('status of being, a subjective becoming, states of mind', from भू bhū, 'to become') is often translated as 'feeling, emotion, mood, devotional state of mind'. In Buddhist thought, bhāva denotes the continuity of life and death, including reincarnation, and the maturation arising therefrom. In the bhakti traditions, bhāva denotes the mood of ecstasy, self-surrender, and channelling of emotional energies that is induced by the maturation of devotion to one's ishtadeva (object of devotion).

In Buddhism, bhāva is the continuity of life and death, conditioned upon "grasping" (upādāna), the desire for further life and sensation. This bhāva is the condition for the arising of living beings in particular forms, through the process of birth (jāti). Bhāva is listed as the tenth of the Twelve Nidānas, the links in the cycle of pratītyasamutpāda or dependent origination. In the Jātakas, in which the Buddha didactically reminds various followers of experiences they shared with him in a past life, the hearers are said not to remember them due to bhāva, i.e. to having been reborn.

In bhakti traditions; Swami Sivananda stated that bhava means mental attitude or mental disposition. He explains bhava as an "internal feeling". For the bhakta (भक्त, devotee), bhāva is the fruit of devotion to one's ishtadeva, which culminates in bhāvasamādhi. In bhaktiyoga (work of devotion), "bhāva is neither controlled nor suppressed, but is transformed into devotion and channelled to the Lord." This channeling may be pursued by means of devotional practices found to evoke and develop bhāva. Such devotional practices are not themselves essential: how and whether to practice them is thought to depend on the temperament of the bhakta.

In Buddhism

Theravada (major branch of Buddhism)

Source: Access to Insight: A Glossary of Pali and Buddhist Terms

Bhava (“becoming”).—States of being that develop first in the mind and can then be experienced as internal worlds and/or as worlds on an external level. There are three levels of becoming: on the sensual level, the level of form, and the level of formlessness.

Source: Pali Kanon: Manual of Buddhist Terms and Doctrines

1) Bhava: “becoming”, “process of existence”, consists of 3 planes (Cf. loka):

  1. sensuous existence (kāma-bhava),
  2. fine-material existence (rūpa-bhava),
  3. immaterial existence (arūpa-bhava).

The whole process of existence may be divided into two aspects: (1) Karma-process (kamma-bhava), i.e. the karmically active side of existence, being the cause of rebirth and consisting in wholesome and unwholesome volitional actions. See Karma, paticca-samuppāda (IX). (2) Karma-produced rebirth, or regenerating process (uppattibhava), i.e. the karmically passive side of existence consisting in the arising and developing of the karma-produced and therefore morally neutral mental and bodily phenomena of existence. Cf. Tab. - (App.).

2) Bhava (feminine and masculine): “nature”, refers to the sexual characteristics of the body, and belongs to the group of corporeality (s. khandha). It is a commentarial term for the faculties of femininity and masculinity (s. indriya 7, 8). (App.).

context information

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).

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Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

1) Bhava (भव, “existence”) refers to “existence” according to Mahāprajñāpāramitāśāstra (chapter VI).

There are three types of existence (bhava):

  1. existence in the world of desire (kāmabhava),
  2. existence in the world of form (rūpabhava),
  3. existence in the formless world (ārūpyabhava).

By virtue of actions belonging to the domain of the realm of desire, one will be reborn later in this realm to undergo the retribution of these actions (karmavipāka): this is what is called kāmabhava, existence in the world of desire. Mutatis mutandis, it is the same for the rūpa- and ārūpya-bhava. That is what is understood by existence.

2) Bhava (भव, “existence”) refers to the tenth of twelve pratītyasamutpāda (dependent origination) according to the 2nd century Mahāprajñāpāramitāśāstra chapter X. From this upādāna comes action (karman) which brings about the new existence which is called bhava, the act of existence. As a consequence of this bhava, one reassumes the five aggregates (skandha) of the new lifetime (punarbhava). This is called jāti, birth.

Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā

Bhāva (भाव) refers to “(the view of) existence”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[Bringing all beings to maturity (sarvasatva-paripācana)] [...] Again he thinks: ‘what is called ‘living being’ is a misunderstanding. Because of being occupied with the view of cause (hetu), ignorance (avidyā), existence (bhāva), thirst (tṛṣṇā), and unreal mental constructions (abhūtaparikalpa), it is called ‘living being’. However, the Bodhisattva still teaches the dharma to living beings in order to get rid of vices which originate from misunderstanding, and he does not forget substances. Since he is devoid of a living being, and detached from a living being, he brings living beings to maturity. Thus the Bodhisattva brings living beings to maturity by the original purity”.

Mahayana book cover
context information

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.

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Buddhist philosophy

Source: Google Books: The Treasury of Knowledge: Book six, parts one and two (philosophy)

Bhāva (भाव) refers to “(imaginations of) existence” and represents one of the ten aspects of distracting false imagination (daśa-vikṣepa-vikalpa), according to Khewang Yeshe Gyatso, Exegetical Memorandum chapter 5 (Cf. Mahāyānasūtrālaṃkārakārikā, chapter 11). These [e.g., Bhāva] are related to the imaginary nature (parikalpita). These ten are enumerated as aspects of false imagination which may be imputed in all sorts of contexts, and it is on this basis that the process of reification actually comes to partake of the imaginary nature.

context information

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General definition (in Buddhism)

Source: Wisdom Library: Dharma-samgraha

1) Bhāva (भाव) or bhāvaśūnyatā refers to “emptiness of existence” one of the “twenty emptinesses” (śūnyatā) as defined in the Dharma-saṃgraha (section 41). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., bhāva). The work is attributed to Nagarjuna who lived around the 2nd century A.D.

2) Bhava (भव, “continuity”) refers to the tenth of the “twelve factors of conditional origination” (pratītyasamutpāda) as defined in the Dharma-saṃgraha (section 42).

3) Bhava (भाव, “observation”) or Bhāvabala refers to the “the strength of observation” and represents one of the “ten strengths of the Bodhisattvas” (bala) as defined in the Dharma-saṃgraha (section 75).

Source: WikiPedia: Buddhism

Bhava is the Sanskrit and Pali word for "becoming" in the sense of ongoing worldly existence, from the root bhu "to become".

In Jainism

General definition (in Jainism)

Source: archive.org: Trisastisalakapurusacaritra

Bhāva (भाव) or Bhāvanā refers to “state of mind” and represents one of the four divisions of dharma, according to chapter 1.1 [ādīśvara-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra (“lives of the 63 illustrious persons”): a Sanskrit epic poem narrating the history and legends of sixty-three important persons in Jainism. Accordingly, in the sermon of Sūri Dharmaghoṣa:—“[...] Dharma is so-called from supporting creatures who have fallen into a bad condition of existence. It is fourfold with the divisions of liberality (dāna), good conduct (śīla), penance (tapas), and state of mind (bhāva)”.

State of mind (bhāvanā=bhāva) is devotion solely to the possessors of the three jewels, service to them, only pure thoughts, and disgust with existence.

Source: Encyclopedia of Jainism: Tattvartha Sutra

1) Bhāva (भाव, “thought-activity”) refers to “thought-activity”, according to Tattvārthasūtra 1.8. Bhāva is the activity of thought associated with states such as ‘subsidential’, ‘destructive’ etc. It is also called as disposition.

Accordingly: “the categories (padārtha) and their details are undefrstood in detail in terms of existence, number (enumeration), place or abode, extent of space touched (pervasion), continuity /time, interval of time, thought-activity (bhāva), and reciprocal comparison”.

2) Bhava (भव, “state”) refers to a category of both anugāmi (following) and ananugāmi (preceding), according to Tattvārthasūtra 1.21. Anugāmi and Ananugāmi refer to a type of guṇapratyaya: a category of knowledge (jñāna) obtained by clairvoyance (avadhi-jñāna).

What is meant by bhava-anugāmi clairvoyance? This clairvoyant knowledge goes with the owner from one state (realm) to another with the owner.

What is meant by bhava-ananugāmi (clairvoyant knowledge that does not follow its owner to another realm)? It is the clairvoyance knowledge that does not go with the owner from one realm to another.

Source: The University of Sydney: A study of the Twelve Reflections

1) Bhava (भव) (Cf. Saṃsāra) refers to the “cycle of transmigration” and represents one of the twelve themes of contemplation (bhāvanā), according to the Jain Yogaśāstra (vol. 2, p. 839).—Accordingly, “Equanimity is attained through the state of non-attachment. In order to attain that [state of non-attachment], one should cultivate the twelve themes of contemplation: on impermanence, helplessness, the cycle of transmigration (bhava), solitude, the distinction [of the Self and the body], the impurity [of the body], the influx of karmic matter, the stopping [of karmic influx], the elimination of karmic matter, the correctly expounded law, the universe, and the [difficulty of attaining] enlightenment”.

2) Bhāva (भाव) refers to “intention”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Sentient beings, inflamed by very intense pleasure [and] unsteady from affliction by wrong faith, wander about in a five-fold life that is difficult to be traversed. It has been stated at length that the cycle of rebirth which is full of suffering is five-fold on account of combining substance, place, right time, life and intention (bhāva) (dravyakṣetratathākālabhavabhāvavikalpataḥ)”.

3) Bhāva (भाव) refers to the “mental” (as opposed to Dravya—‘physical’), according to the Jñānārṇava.—Accordingly, “That, which is the restraint of all influx of karma, is called ‘stopping the influx of karma’. Further, that is divided in two on account of the distinction between what is physical and what is mental (dravya-bhāva-vibheda). That, which is the cessation of the acquisition of karmic material of an ascetic, is declared by those whose sins are removed by meditation to be the physical stopping of the influx of karma”.

4) Bhava (भव) refers to the “births”, according to the Jñānārṇava.—Accordingly, “Astonishingly, external [and] internal asceticism is undergone by honourable mendicants who are wise [and] alarmed by the continuous series of births [com.bhava-paramparā-śaṅkita—‘those who are alarmed by the uninterrupted series of births’] [in the cycle of rebirth]. In that regard, external asceticism is declared to be of six kinds beginning with fasting while internal [asceticism] is also of [six] kinds on account of the divisions beginning with atonement”.

Synonyms: Janman, Saṃbhava, Sūti, Jāti.

General definition book cover
context information

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.

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India history and geography

Source: archive.org: Personal and geographical names in the Gupta inscriptions

Bhava (भव) is an example of a Śaivite name mentioned in the Gupta inscriptions. Classification of personal names according to deities (e.g., from Śaivism) were sometimes used by more than one person and somehow seem to have been popular. The Gupta empire (r. 3rd-century CE), founded by Śrī Gupta, covered much of ancient India and embraced the Dharmic religions such as Hinduism, Buddhism and Jainism. Derivation of personal names (e.g., Bhava) during the rule of the Guptas followed patterns such as tribes, places, rivers and mountains.

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary

Bhava.—(IE 7-1-2), ‘eleven’. Note: bhava is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

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Bhāva.—(EI 26), a brother-in-law. Note: bhāva is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

India history book cover
context information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, 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.

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Languages of India and abroad

Pali-English dictionary

Source: BuddhaSasana: Concise Pali-English Dictionary

bhava : (m.) the state of existence. || bhāva (m.) condition; nature; becoming.

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

Bhāva, (fr. bhū, cp. Vedic bhāva) 1. being, becoming, condition, nature; very rarely by itself (only in later & C. literature, as e.g. J. I, 295 thīnaṃ bhāvo, perhaps best to be translated as “women’s character,” taking bhāva=attabhāva); usually —°, denoting state or condition of, and representing an abstr. der. from the first part of the cpd. e.g. gadrabha° “asininity” J. II, 109. Thus in connection with (a) adjectives: atthika° state of need PvA. 120; ūna° depletion SnA 463; ekī° loneliness Vism. 34; sithill° (for sithila° in conn. with kṛ & bhū) relaxation Vism. 502.—(b) adverbs. upari° high condition M. I, 45; pātu° appearance Sn. 560; vinā° difference Sn. 588. (c) nouns & noun-derivations: atta° individual state, life, character Sn. 388 (=citta SnA 374); asaraṇa° state of not remembering DhA. III, 121; samaṇa° condition of a recluse Sn. 551.—(d) forms of verbs: nibbatta° fact of being reborn DhA. III, 121; magg’ārūḷha° the condition of having started on one’s way VvA. 64; baddha° that he was bound; suhita° that they were well J. IV, 279. The translation can give either a full sentence with “that it was” etc. (VvA. 64: “that he had started on his way”), or a phrase like “the fact or state of,” or use as an English abstract noun ending in —ness (atthika-bhāva needfulness, eki° loneliness), —ion (ūna° depletion, pātu° manifestation).—hood (atta° selfhood), or —ship (samaṇa° recluseship). ‹-› Similarly in Com. style: sampayutta-bhāvo (m.) DhA. III, 94, for *sampayuttattaṃ (abstr.); bhākuṭikassa bhāvo=bhakuṭiyaṃ Vism. 26; sovacassassa bhāvo= sovacassatā KhA 148; mittassa bh. =mettaṃ KhA 248. Here sometimes bhava for bhāva.—2. (in pregnant, specifically Buddhistic sense) cultivation or production by thought, mental condition, esp. a set mental condition (see der. bhāvanā). Sometimes (restricted to Vin & J) in sense “thinking of someone,” i.e. affection, love, sentiment.—(a) in combination khanti, diṭṭhi, ruci, bhāva at Vin. II, 205; III, 93; IV, 3, 4.—(b) in Jātaka passages: J. V, 237; VI, 293 (bhāvaṃ karoti, with Loc. , to love).—abhāva (late, only in C. style) not being, absence, want PvA. 25; Abl. abhāvato through not being, in want of PvA. 9, 17.—sabhāva (sva+bhāva) see sep. (Page 502)

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Bhava, (cp. Sk. bhava, as philosophical term late, but as N. of a deity Vedic; of bhū, see bhavati) “becoming,” (form of) rebirth, (state of) existence, a “life.” There are 3 states of existence conventionally enumerated as kāma°, rūpa°, arūpa° or sensual existence, deva-corporeal, & formless existence (cp. rūpa) D. II, 57; III, 216; S. II, 3; IV, 258; A. II, 223; III, 444; Nd1 48; Nd2 s. v. dhātu B. ; Vism. 210=DA. I, 34; Vism. 529; VbhA. 204.—Another view is represented by the division of bhava into kamma° and upapatti° (uppatti°), or the active functioning of a life in relation to the fruitional, or resultant way of the next life (cp. Cpd. 43) Vbh. 137; Vism. 571; VbhA. 183; also in def. of bhava at Nd2 471 (kamma° and paṭisandhika punabbhava).—In the “causal chain” (Paṭicca-samuppāda, q. v.) bhava is represented as condition of birth (jāti), or resultant force for new birth.—See Sn. 361, 514, 742, 839, 923, 1055, 1133; Dh. 348; Nd1 274; Vbh. 294, 358; Vism. 556 sq. ; DhA. IV, 221; Sdhp. 33, 333, 335.—On itibhav’‹-› âbhava see iti, and add ref. Vbh. 375.—A remarkable use of bhava as nt. (obstr.) to bhū (in cpd.) is to be noted in the def. given by Bdhgh. of divya=divi bhavaṃ (for divi-bhū) KhA 227; SnA 199; and mānasaṃ=manasi bhavaṃ (for manasi-bhū) KhA 248, cp. Pāṇini IV. 3, 53. Similarly āroga bhava health DhA. I, 328 for °bhava.—Cp. anu°, vi°, sam°.

Pali book cover
context information

Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.

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Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

bhava (भव).—m (S) The world, the present state of existence with its pleasures and pains, business and cares. 2 Birth or production. 3 Being, existence. 4 Used extensively in comp. as dēhabhava Produced from the body--pain &c. manōbhava Produced from the mind--anger &c. samudrabhava Produced from the sea--salt &c. Also as prefixed and in the first sense; as bhavacakra, bhavasāgara, bhavārṇava, bhavasindhu The world considered as the theatre of changing scenes, of turmoil, temptation &c. bhavabādhā, bhavarōga, bhava- duḥkha &c. Anxiety and disquietude from the turmoils of life. bhavajāla, bhavabandha, bhavapāśa, bhavaśṛṅkhalā The net, tie, fetter of this world's pleasures and cares. bhavabhañjana, bhavabhramaṇa, bhavadāva, bhavānala, bhavāṭavi &c.

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bhāva (भाव).—m (S) Assurance; faith in or towards; conviction or confidence regarding. Pr. jasā bhāva tasēṃ phaḷa. 2 Meaning, mind, intention: also purport, tenor, scope, strain, drift, implication. 3 Market price or rate. 4 A state or an affection of mind; a sentiment or a passion; an emotion or a feeling. Ex. śatrubhāva, bandhubhāva, krōdhabhāva, snēhabhāva, kubhāva, duṣṭabhāva, sadbhāva, bhaktibhāva, manōbhāva, sakhyabhāva, viruddha- bhāva, mitrabhāva, āptabhāva, prītibhāva, bhinnabhāva, aikyabhāva. 5 Being, existing, present or subsisting state. Ex. jēthēṃ dhanācā bhāva tēthēṃ vidyēcā abhāva asēṃ prāyaḥ asatēṃ. 6 The simple idea involved in the root; as distinguished from the diversifications of it through affixes and adjuncts, or as expressed in one class of derivatives. Ex. cāla ityādi dhātū- puḍhēṃ ṇēṃ hā pratyaya bhāvīṃ hōtō. 7 A common term for the twelve points of consultation of the bhāvakuṇḍalī. See under kuṇḍalī. 8 Natural state of being; innate property, disposition, nature; as satvabhāva, tamōbhāva, rajōbhāva. 9 A class of affections, passions, or sentiments; also of the actions or emotions, gestures or postures, constituting corporeal expression of them. Five classes are enumerated; viz. vibhāva, anubhāva, vyabhicārībhāva, sātvikabhāva, sthāyībhāva. Of these the constituents of the class vibhāva are rasācīṃ kāraṇēṃ the causes; those of anubhāva are rasācīṃ kāryē the effects; those of sthāyībhāva are rasācīṃ pūrvarūpēṃ the states or forms. See the whole in order. 10 A state or condition of being, as birth, growth, decay &c. 11 The absolute sense or idea (of a word) as abstracted; as brāhmaṇāvarīla bhāva tō brāhmaṇapaṇā. Also the standing, subsisting, being (of existencies or subjects, or of qualities, relations, offices, conditions); i. e. the sense involved in the Sanskrit affixes & tva, the Prakrit paṇa, paṇā, kī, and the English ness, hood, ship Ex. ugrabhāva, krūrabhāva, guhyabhāva, dṛḍhabhāva, saumyabhāva, kuṭilabhāva, saralabhāva, cañcalabhāva, capalabhāva, puruṣabhāva, strībhāva, svāmībhāva, sēvakabhāva, gurubhāva, śiṣyabhāva, parakīyabhāva, śatrubhāva, mitrabhāva, bandhubhāva Fierceness &c., manhood, wifehood, &c., mastership, servantship &c. These examples are numerous (and yet might they have been augmented a hundred fold) because none such words, excepting where there is to be noticed something peculiar or special, will be found in the columns. Bearing the exact import and power of the above affixes there are numerous established and current, and quite numberless occasional compounds of a distinguishable class. They are all sound and serviceable; but as none of them can appear in order, their significance and power and the law of their formation should be studied from the examples collected here:--kāryakāraṇabhāva (Effect-and-cause-ness.) The (con) subsistence or (cor) relative state; briefly, the correlation of effect and cause; aṅgāṅgībhāva (Body-and-membership.) The reciprocal relation of the body and its members; of a whole and its parts or appendages; of a chief and his followers; of a principal and his accessaries; janyajanakabhāva The correlation of effect and cause, product and producer, creature and creator, workmanship and workman &c.; hētuhētumadbhāva The correlation of the originating principle and the product; prakṛtivikṛtibhāva The relation (of a word, a substance &c.) in its radical or primitive form, to itself under the various mutations (of inflection, composition, combination &c.); viśēṣaṇaviśēṣyabhāva The correlation of an adjective and its noun, or of a predicate and its subject; bimbapratibimbabhāva The correlation of the reflecting body with the image reflected; of a substance with its shadow; avayavāvayavībhāva, sēvya- sēvaka -upajīvyōpajīvaka -ādhārādhēya -or ādhēyādhi- karaṇa -kriyākāraka -nirūpyanirūpaka -lakṣyalakṣaṇa -svasvāmi -vācyavācaka -prayōjyaprayōjaka -upamānōpamēya -vyāpyavyāpaka -bhāva. 12 Birth or production; coming into being. 13 A category in logic. The bhāva or bhāva- rūpapadārthaare six,--dravya, guṇa, karma, sāmānya, viśēṣa, samavāya: the seventh category is abhāva. See explained under padārtha. 14 Love (rati) as an object of poetical description or dramatic representation. Hence bhāvābhāsa q. v. 15 Capability or power (corporeal or mental). The word agrees with sāmarthya or parākrama. bhāva bhājaṇēṃ To carry one's (evil) purpose into effect: also, and more commonly, to come to pass--some evil foretold or forewished. (bhāva means Mind, purpose, desire.) bhāva sōḍaṇēṃ To quit the subject of possession--a devil. 2 To give up the ghost. 3 To be on the point of destruction. bhāvācā bhukēlā Hungry after faith; that earnestly seeks faith in his worshipers;--used of the Deity. Ex. bhā0 śrīpati || aṇīka cittīṃ nāvaḍē tyā ||. Heb. xi. 6.

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bhāvā (भावा).—m (bhāū) A husband's brother, esp. an elder brother.

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

bhava (भव).—m The world. Birth; being. bhavapāśa The net, tie, fetter of this world's pleasures and cares.

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bhāva (भाव).—m Faith in. Purport. Market rate. A state of mind. Being. A class of affection, passions and sentiments and also of actions and gestures. Ex. anubhāva, vibhāva. The absolute sense or idea (of a word) as abstracted. Ex. gurubhāva, sēvakabhāva. bhāvācā bhukēlā That earn- estly seeks faith in his worshipper.

context information

Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.

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Sanskrit dictionary

Source: DDSA: The practical Sanskrit-English dictionary

Bhava (भव).—a. [bhavatyasmāt, bhū-apādāne ap] (At the end of comp.) Arising or produced from, originating in.

-vaḥ 1 Being, state of being, existence, (sattā); तथाप्यहं योषिदतत्त्वविच्च ते दीना दिदृक्षे भव मे भवक्षितिम् (tathāpyahaṃ yoṣidatattvavicca te dīnā didṛkṣe bhava me bhavakṣitim) Bhāgavata 4. 3.11.

2) Birth, production; भवो हि लोकाभ्युदयाय तादृशाम् (bhavo hi lokābhyudayāya tādṛśām) R.3.14; S.7.27.

3) Source, origin.

4) Worldly existence; mundane or worldly life, life; as in भवार्णव, भवसागर (bhavārṇava, bhavasāgara) &c.; कर्मबन्धच्छिदं धर्मं भवस्येव मुमुक्षवः (karmabandhacchidaṃ dharmaṃ bhavasyeva mumukṣavaḥ) Kumārasambhava 2.51; भवोच्छेदकरः पिता ते (bhavocchedakaraḥ pitā te) R.14.74; Śiśupālavadha 1.35.

5) The world.

6) Well-being, health, prosperity; भवाय युष्मच्चरणानु- वर्तिनाम् (bhavāya yuṣmaccaraṇānu- vartinām) Bhāgavata 1.27.9; कालेनानुगृहीतैस्तैर्यावद्वो भव आत्मनः (kālenānugṛhītaistairyāvadvo bhava ātmanaḥ) Bhāgavata 8.6.19; Rām.5.27.6.

7) Excellence, superiority.

8) Name of Śiva; तमब्रवीद् भवोऽसीति तद्यदस्य तन्नामाकरोत पार्जन्यं तद्रूपमभवत् पर्जन्यो वै भवः (tamabravīd bhavo'sīti tadyadasya tannāmākarota pārjanyaṃ tadrūpamabhavat parjanyo vai bhavaḥ) Śat. Br.; दक्षस्य कन्या भवपूर्व- पत्नी (dakṣasya kanyā bhavapūrva- patnī) Kumārasambhava 1.21;3.72.

9) A god, deity.

10) Acquisition (prāpti).

-vau (dual) Śiva and Bhavānī.

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Bhāva (भाव).—[bhū-bhāve ghañ]

1) Being, existing, existence; नासतो विद्यते भावः (nāsato vidyate bhāvaḥ) Bhagavadgītā (Bombay) 2.16.

2) Becoming, occurring, taking place.

3) State, condition, state of being; लताभावेन परिणतमस्या रूपम् (latābhāvena pariṇatamasyā rūpam) V.4; Uttararāmacarita 6.23; so कातरभावः, विवर्णभावः (kātarabhāvaḥ, vivarṇabhāvaḥ) &c.

4) Manner, mode.

6) Rank, station, position, capacity; देवीभावं गमिता (devībhāvaṃ gamitā) K. P.1; so प्रेष्यभावम्, किंकरभावम् (preṣyabhāvam, kiṃkarabhāvam) &c.

6) (a) True condition or state, truth, reality; परं भावमजानन्तः (paraṃ bhāvamajānantaḥ) Bhagavadgītā (Bombay) 7.24; इति मत्वा भजन्ते मां बुधा भावसम- न्विताः (iti matvā bhajante māṃ budhā bhāvasama- nvitāḥ) 1.8. (b) Sincerity, devotion; त्वयि मे भावनिबन्धना रतिः (tvayi me bhāvanibandhanā ratiḥ) R.8.52;2.26.

7) Innate property, disposition, nature, temperament; स तस्य स्वो भावः प्रकृतिनियतत्वादकृतकः (sa tasya svo bhāvaḥ prakṛtiniyatatvādakṛtakaḥ) Uttararāmacarita 6.14.

8) Inclination or disposition of mind, idea, thought, opinion, supposition; हृदयनिहितभावा गूढमन्त्रप्रचाराः किमपि विगणयन्तो बुद्धिमन्तः सहन्ते (hṛdayanihitabhāvā gūḍhamantrapracārāḥ kimapi vigaṇayanto buddhimantaḥ sahante) Pañcatantra (Bombay) 3.43; Manusmṛti 8.25;4.65; निकृष्टोत्कृष्टयोर्भावं यास्तु गृह्णन्ति ताः स्त्रियः (nikṛṣṭotkṛṣṭayorbhāvaṃ yāstu gṛhṇanti tāḥ striyaḥ) Bu. Ch.4.23.

9) Feeling, emotion, sentiment; एको भावः (eko bhāvaḥ) Pañcatantra (Bombay) 3.66; Kumārasambhava 6. 95; निर्विकारात्मके चित्ते भावः प्रथमविक्रिया (nirvikārātmake citte bhāvaḥ prathamavikriyā) S. D. (In the dramatic science or in poetic compositions generally, Bhāvas are either sthāyin primary, or vyabhicārin subordinate. The former are eight or nine, according as the Rasas are taken to be 8 or 9, each rasa having its own sthāyibhāva. The latter are thirty-three of thirty four in number, and serve to develop and strengthen the prevailing sentiment; for definition and enumeration of the several kinds, see R. G. first ānana, or K. P.4).

10) Love, affection; attachment; द्वन्द्वानि भावं क्रियया विवव्रुः (dvandvāni bhāvaṃ kriyayā vivavruḥ) Kumārasambhava 3.35; कुमुद्वती भानुमतीव भावं (kumudvatī bhānumatīva bhāvaṃ) (babandha) R.6.36.

11) Purport, drift, gist, substance; इति भावः (iti bhāvaḥ) (often used by commentators); जनकोऽप्युत्स्मयन् राजा भावमस्या विशेषयन् । प्रतिजग्राह भावेन भावमस्या नृपोत्तम (janako'pyutsmayan rājā bhāvamasyā viśeṣayan | pratijagrāha bhāvena bhāvamasyā nṛpottama) Mahābhārata (Bombay) 12,32.18.

12) Meaning, intention, sense, import; अन्योन्यभावचतुरेण सखीजनेन मुक्तास्तदा स्मितसुधामधुराः कटाक्षाः (anyonyabhāvacatureṇa sakhījanena muktāstadā smitasudhāmadhurāḥ kaṭākṣāḥ) Mālatīmādhava (Bombay) 1.25.

13) Resolution, determination.

14) The heart, soul, mind; तयोर्विवृतभावत्वात् (tayorvivṛtabhāvatvāt) Mālatīmādhava (Bombay) 1.12; भावसंशुद्धिरित्येतत् तपो मानसमुच्यते (bhāvasaṃśuddhirityetat tapo mānasamucyate) Bhagavadgītā (Bombay) 17.16; स्व एव भावे विनिगृह्य मन्मथम् (sva eva bhāve vinigṛhya manmatham) Bu. Ch.4.11.

15) Any existing thing, an object, a thing, substance; पश्यन्ती विविधान् भावान् (paśyantī vividhān bhāvān) Rām.2.94.18; जगति जयिनस्ते ते भावा नवेन्दुकलादयः (jagati jayinaste te bhāvā navendukalādayaḥ) Mālatīmādhava (Bombay) 1.17,36; R.3.41; Uttararāmacarita 3.32.

16) A being, living creature.

17) Abstract meditation, contemplation (= bhāvanā q. v.).

18) Conduct, movement.

19) (a) Gesture, behaviour; अहिंसा समता (ahiṃsā samatā)... भवन्ति भावा भूतानाम् (bhavanti bhāvā bhūtānām) Bhagavadgītā (Bombay) 1.5. (b) Amorous gesture or expression of sentiment; gesture of love; कामं प्रिया न सुलभा मनस्तु तद्भावदर्शनाश्वासि (kāmaṃ priyā na sulabhā manastu tadbhāvadarśanāśvāsi) Ś.2.1.

20) Birth; तवाहं पूर्वके भावे पुत्रः परपुरंजय (tavāhaṃ pūrvake bhāve putraḥ parapuraṃjaya) Rām.7.14.2.

21) The world, universe.

22) The womb.

23) Will; घोरैर्विव्यधतुर्बाणैः कृतभावावुभौ जये (ghorairvivyadhaturbāṇaiḥ kṛtabhāvāvubhau jaye) Rām.6.9.38.

24) Superhuman power; मिथो घ्नतं न पश्यन्ति भावैर्भावं पृथग्दृशः (mitho ghnataṃ na paśyanti bhāvairbhāvaṃ pṛthagdṛśaḥ) Bhāgavata 1.4.27.

25) Advice, instruction.

26) (In dramas) A learned or venerable man, worthy man, (a term of address); भाव अयमस्मि (bhāva ayamasmi) V.1; तां खलु भावेन तथैव सर्वे वर्ग्याः पाठिताः (tāṃ khalu bhāvena tathaiva sarve vargyāḥ pāṭhitāḥ)) Mālatīmādhava (Bombay) 1.

27) (In gram.) The sense of an abstract noun, abstract idea conveyed by a word; भावे क्तः (bhāve ktaḥ).

28) A term for an impersonal passive or neuter verb.

29) (In astr.) An astronomical house.

30) A lunar mansion.

31) An organ of sense.

32) Welfare (kalyāṇa); भावमिच्छति सर्वस्य नाभावे कुरुते मनः (bhāvamicchati sarvasya nābhāve kurute manaḥ) Mahābhārata (Bombay) 5.36.16.

33) Protection; द्रोणस्याभावभावे तु प्रसक्तानां यथाऽभवत् (droṇasyābhāvabhāve tu prasaktānāṃ yathā'bhavat) Mahābhārata (Bombay) 7.25.64.

34) Fate, destiny (prārabdha); नातिप्रहीणरश्मिः स्यात्तथा भावविपर्यये (nātiprahīṇaraśmiḥ syāttathā bhāvaviparyaye) Mahābhārata (Bombay) 5.77.14.

35) Consciousness of past perceptions (vāsanā); येभ्यः सृजति भूतानि काले भावप्रचोदितः । महाभूतानि पञ्चेति तान्याहुर्भूतचिन्तिकाः (yebhyaḥ sṛjati bhūtāni kāle bhāvapracoditaḥ | mahābhūtāni pañceti tānyāhurbhūtacintikāḥ) || Mahābhārata (Bombay) 12.275.4.

36) Lordship (prabhutva); तेऽपि भावाय कल्पन्ते राजदण्डनिपीडिताः (te'pi bhāvāya kalpante rājadaṇḍanipīḍitāḥ) Rām.2.67. 32.

37) The six states (avasthāṣaṭka); A, Rām.1.7.31.

Derivable forms: bhāvaḥ (भावः).

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

Bhava (भव).—(1) (threefold) state(s) of existence, see tri- bhava; (2) n. pr. (proper name), father of Pūrṇa (1): Divyāvadāna 24.10 ff.

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

Bhava (भव).—m.

(-vaḥ) 1. Being, existing, the self-support of something already produced. 2. Birth. 3. Origin, production. 4. The place or means of being. 5. The state of being. 6. The being or becoming possessed of any thing, as family, cattle, &c. 7. Welfare, prosperity. 8. Obtaining, acquisition. 9. Excellence, superiority. 10. The world. 11. A deity, a god. 12. A name of Siva. 13. The world. 14. Life. n. (-va) A fruit, the fruit of the Dillenia speciosa. E. bhū to be, aff. ap .

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Bhāva (भाव).—m.

(-vaḥ) 1. State or condition of being. 2. Natural state of being, innate property, disposition, nature. 3. Meaning, purpose, intention. 4. Mind, soul. 5. State or affection of mind, emotion, passion, sentiment, especially as an object of amatory and dramatic poetry; two kinds of Bhavas are usually enumerated, the St'hayi and Vyabhichari; the first of which comprehends eight varieties, and the second thirty-three; the list blends both feelings and effects, and sorrow, and sleep, and passion, and death, &c. are equally classed amongst the Bhavas; dramatic writers add two other classes, the Vibhavas or preceding states of mind, leading to a particular condition of mind or body, and Anubhavas the external signs of any state of mind. 6. Birth. 7. Act, action. 8. Movement, gesture. 9. Wanton sport or pastime. 10. Corporeal expression of amorous sentiments; or love, of which the origin and effects are ascribed to the organs of the body. 11. Thing, substance. 12. A being, a living thing. 13. The place of birth, or pudendum muliebre. 14. Superhuman power. 15. The abstract idea conveyed by any word. 16. The simple idea derived from the root, as expressed in one class of derivatives, as a going, a doing, &c. 17. Advice, instruction. 18. A learned man, a pandit, (in theatrical language; but especially applied to the manager, or principal performer.) 19. Venerable, respectable. 20. The world, the universe. 21. An organ of sense or passion. E. bhū to be, aff. ghañ .

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

Bhava (भव).—i. e. bhū + a, m. 1. Being, existing, [Sāvitryupākhyāna] 3, 10. 2. Birth, [Śākuntala, (ed. Böhtlingk.)] [distich] 186; [Meghadūta, (ed. Gildemeister.)] 46 (at the end of a comp. adj.). 3. Origin, [Raghuvaṃśa, (ed. Stenzler.)] 3, 14 (at the end of a comp. adj. Arising; tvad-viyoga-, Arising from absence from thee, [Vikramorvaśī, (ed. Bollensen.)] [distich] 133). 4. The place or means of being. 5. Welfare. 6. Excellence, [Pañcatantra] v. [distich] 12. 7. The world, [Hitopadeśa] iii. [distich] 140. 8. A god. 9. Śiva, [Kirātārjunīya] 5, 29; Rudra, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 4, 6, 5.

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Bhāva (भाव).—i. e. bhū + a, m. 1. State, [Hitopadeśa] pr. [distich] 28, M. M.; [Vikramorvaśī, (ed. Bollensen.)] [distich] 115 (nadī -bhāvena pariṇata, changed into a river). 2. Property, [Pañcatantra] iv. [distich] 62; nature, [Nala] 10, 15. 3. Meaning, [Mānavadharmaśāstra] 2, 124. 4. Purpose, [Mānavadharmaśāstra] 4, 234; intention, [Vikramorvaśī, (ed. Bollensen.)] [distich] 102 (Sch.). 5. Mind, [Pañcatantra] i. [distich] 317; heart, [Rāmāyaṇa] 3, 24, 11; Chr. 18, 35. 6. Emotion, passion, as an object of poetry, [Daśakumāracarita] in Chr. 190, 11; (of music? [Pañcatantra] v. [distich] 44); love, [Vikramorvaśī, (ed. Bollensen.)] [distich] 72; [Lassen, Anthologia Sanskritica.] 58, 16 (read hurvantyā bhāvaº). 7. Gesture. 8. Corporeal expression of amorous sentiments. 9. A being. 10. Substance, Bhāṣāp. 13; thing, object, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 74, 9. 11. The world. 12. Superhuman power. 13. The Supreme Being, [Mānavadharmaśāstra] 4, 234. 14. A learned man. 15. Venerable, master, [Vikramorvaśī, (ed. Bollensen.)] 3, 11.

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

Bhava (भव).—[masculine] coming into existence, birth, birthplace, origin (often [adjective] —° born of, sprung from, being in); becoming (—°); being, existence, world; means of existence, wealth, prosperity; [Name] of a god.

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Bhāva (भाव).—[masculine] becoming, being (often —°); passing or change into ([locative] or —°); occurrence, appearance, existence, duration; state, condition; conduct, behaviour; nature, character, temper, disposition; sentiment, feeling ([rhetorie]); supposition, conjecture, meaning, sense; the abstract idea of a verb ([grammar]); affection, inclination; heart, soul, mind; a being, thing, creature; a clever man, in respectful address = honourable sir ([drama]).

Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum

Bhava (भव) as mentioned in Aufrecht’s Catalogus Catalogorum:—author of a vaidic bhāṣya, quoted in Trikāṇḍamaṇḍana Bp. 29. Perhaps abbreviated from Bhavasvāmin.

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

1) Bhava (भव):—a m. (√bhū) coming into existence, birth, production, origin (= bhāva, [Vopadeva]; ifc., with f(ā). = arising or produced from, being in, relating to), [Yājñavalkya; Mahābhārata; Kāvya literature] etc.

2) becoming, turning into ([compound]), [Kāṭhaka]

3) being, state of being, existence, life (= sat-tā, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]), [Śārṅgadhara-paddhati] (cf. bhavāntara)

4) worldly existence, the world (= saṃsāra, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]), [Kāvya literature; Purāṇa]

5) (with Buddhists) continuity of becoming (a link in the twelvefold chain of causation), [Dharmasaṃgraha 42] ([Monier-Williams’ Buddhism 102])

6) well-being, prosperity, welfare, excellence (= śreyas, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]), [Mahābhārata; Kāvya literature] etc.

7) obtaining, acquisition (= āpti, prāpti), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

8) a god, deity, [Horace H. Wilson]

9) Name of Agni, [Śatapatha-brāhmaṇa]

10) of a deity attending on Rudra and frequently connected with Śarva (later Name of Śiva or a form of Śiva; or Name of a Rudra, and as such of the number 11 or of the 11th lunar mansion, [Golādhyāya; Varāha-mihira [Scholiast or Commentator]]; [dual number] bhavau = Bhava id est. Śiva and his wife Bhavānī, [Bhāgavata-purāṇa]; cf. [Vāmana’s Kāvyālaṃkāravṛtti v, 2, 1]), [Atharva-veda] etc. etc.

11) of the 1st and 4th Kalpa, [Catalogue(s)]

12) of a Sādhya, [Viṣṇu-purāṇa]

13) of a king, [Mahābhārata]

14) of a son of Pratihartṛ, [Viṣṇu-purāṇa]

15) of Viloman, [ib.]

16) of a rich man, [Buddhist literature]

17) of an author, [Catalogue(s)]

18) n. the fruit of Dillenia Speciosa, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

19) = bhavya, bhaviṣya, bhāvana, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

20) Bhavā (भवा):—[from bhava] in [compound] before d for bhavat.

21) Bhāva (भाव):—a m. (√bhū) becoming, being, existing, occurring, appearance, [Śvetāśvatara-upaniṣad; Kātyāyana-śrauta-sūtra] etc.

22) turning or transition into ([locative case] or [compound]), [Mahābhārata; Ṛgveda-prātiśākhya]

23) continuance (opp. to cessation; ekoti-bhāva, continuity of the thread of existence through successive births, [Buddhist literature], wrongly translated under ekoti-bh), [Mahābhārata]

24) state, condition, rank (with sthāvira, old age; anyam bhāvam āpadyate, euphem. = he dies; state of being anything, [especially] ifc. e.g. bālabhāva, the state of being a child, childhood = bālatā or -tva; sometimes added pleonastically to an abstract noun e.g. tanutā-bhāva, the state of thinness), [Upaniṣad; ???; Mahābhārata] etc.

25) true condition or state, truth, reality ([in the beginning of a compound] and vena ind. really, truly), [Mahābhārata; Harivaṃśa]

26) manner of being, nature, temperament, character (eko bhāvaḥ or eka-bh, a simple or artless nature; bhāvo bhāvaṃ nigacchati = birds of a feather flock together), [Mahābhārata; Kāvya literature] etc.

27) manner of acting, conduct, behaviour, [Kāvya literature; Sāhitya-darpaṇa]

28) any state of mind or body, way of thinking or feeling, sentiment, opinion, disposition, intention (yādṛśena bhāvena, with whatever disposition of mind; bhāvam amaṅgalaṃ-√kṛ, with [locative case], to be ill disposed against; bhāvaṃ dṛḍhaṃ-√kṛ, to make a firm resolution), [Manu-smṛti; Mahābhārata] etc.

29) (in [rhetoric]) passion, emotion (2 kinds of Bhāvas are enumerated, the sthāyin or primary, and vyabhicārin or subordinate; the former are 8 or 9 according as the Rasas or sentiments are taken to be 8 or 9; the latter 33 or 34), [Kāvya literature; Sāhitya-darpaṇa; Pratāparudrīya] etc.

30) conjecture, supposition, [Manu-smṛti; Pañcatantra]

31) purport, meaning, sense (iti bhāvaḥ, ‘such is the sense’ = ity arthaḥ or ity abhiprāyaḥ, constantly used by commentators at the end of their explanations)

32) love, affection, attachment (bhāvaṃ-√kṛ, with [locative case], to feel an affection for), [Mahābhārata; Kāvya literature] etc.

33) the seat of the feelings or affections, heart, soul, mind (parituṣṭena bhāvena, with a pleased mind), [Śvetāśvatara-upaniṣad; Manu-smṛti; Mahābhārata] etc.

34) that which is or exists, thing or substance, being or living creature (sarva-bhāvāḥ, all earthly objects; bhāvāḥ sthāvara-jaṅgamāḥ, plants and animals), [Muṇḍaka-upaniṣad; Mahābhārata] etc.

35) (in [dramatic language]) a discreet or learned man (as a term of address = respected sir), [Mṛcchakaṭikā; Mālavikāgnimitra; Mālatīmādhava]

36) (in [astronomy]) the state or condition of a planet, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

37) an astrological house or lunar mansion, [ib.]

38) Name of the 27th Kalpa (sub voce), [ib.]

39) of the 8th (42nd) year in Jupiter’s cycle of 60 years, [Varāha-mihira’s Bṛhat-saṃhitā]

40) (in gram.) the fundamental notion of the verb, the sense conveyed by the abstract noun ([especially] as a term for an impersonal passive or neuter verb having neither agent nor object expressed e.g. pacyate, ‘there is cooking’ or ‘cooking is going on’), [Pāṇini 3-1, 66; 107 etc.]

41) Name of the author of the Bhāvaprakāśa (= miśra-bhāva), [Catalogue(s)]

42) wanton sport, dalliance, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

43) birth, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

44) place of birth, the womb, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

45) the world, universe, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

46) an organ of sense, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

47) superhuman power, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

48) the Supreme Being, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

49) advice, instruction, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

50) contemplation, meditation, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] (cf. -samanvita).

51) Bhava (भव):—[from bhū] b etc. See p.748etc.

52) Bhāva (भाव):—[from bhū] b etc. See p.754etc.

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

1) Bhava (भव):—(vaḥ) 1. m. Being; birth; obtaining; the world; welfare; Shiva. n. Fruit of the dillenia.

2) Bhāva (भाव):—(vaḥ) 1. m. Nature, state or condition; meaning; mind; birth; act; love; spot; thing.

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

Bhava (भव) in the Sanskrit language is related to the Prakrit words: Bhava, Bhāva.

[Sanskrit to German]

Bhava in German

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

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Hindi dictionary

Source: DDSA: A practical Hindi-English dictionary

1) Bhava (भव) [Also spelled bhav]:—(nm) the world; mundane existence; birth; Lord Shiv; ~[cakra] the perpetual wheel of birth and death; ~[jāla] the bond of existence; ~[tāpa] the mundane afflictions; ~[pāśa-baṃdhana] the mundane bond, the bond of existence, the inevitability of recurrent births and deaths:~[bhaya] the fear of recurrent births and deaths; ~[bhīti] see~[bhaya; ~mocana] God—who liberates the soul from worldly bonds; -[samudra sāgara/siṃdhu] the ocean of mundane existence.

2) Bhāva (भाव) [Also spelled bhav]:—(nm) emotion, sentiment feeling; idea; rate, price(s); quotation; existence, existing state; being; sense, purport; gist; nature, temperament, disposition; —[āvega (bhāvāvega)] passion, intensity of anemotion/feeling; ~[gati] desire, emotional activity; ~[gamya] mentally conceivable, comprehensible; ~[grāhī] one who understands or appreciates the sense/emotion; ~[grāhya] mentally appreciable, that can be appreciated through the heart; -[citra] an ideogram; ~[ceṣṭita] amorous gesture; wanton sport; ~[ja] that is born of emotion/passion; intellectual creation; ~[jña] knowing the heart, one who knows the emotions (of another); —[tāva] settling the rate, chaffering, bargaining; ~[tva] the state of being; the quality of emotion/sentiment; ~[prakāśa (na)] expression of one’s sentiment; ~[pradhāna] primarily emotional, dominated by emotion, emotional; ~[pravaṇa] sentimental, emotional; ~[pravaṇatā] sentimentality, emotional disposition; -[baṃdhana] emotional/sentimental fetters or bonds; -[bala] the force of emotion; -[bodha] the comprehension of a sentiment; emotive content; ~[bodhaka] expressive; -[bhīnā] soaked in emotion; emotion-packed; emotion-filled; ~[rūpa] abstract, intangible, existing only on a mental plane, existent; ~[vācaka/vācī] abstract; ~[vācaka saṃjñā] abstract noun; ~[vācya] neutral voice; denoting the abstract notion of verb; ~[vyaṃjaka] expressive; ~[śabalatā] mixture or union of various emotions; —[śāṃti] the allaying or subdual of any transitory emotion; ~[śuddhi] purity of mind, emotional purge; ~[śūnya] devoid of emotion, unattached; insensitive; ~[śūnyatā] absence of attachment; the state of being insensitive or devoid of emotions; -[saṃdhi] the union or co-existence of two emotions; ~[samāhita] concentrated in mind; ~[stha] existing on the emotional plane; having existence in the mind; ~[hīna] cold, devoid of emotion, unemotional, unfeeling; •[ceharā] a dead pan, expressionless face; hence ~[hīnatā] (nf); —[āsamāna ko chūnā] the prices to sore sky high; —[utaranā] the prices to go down; —[kā bhūkhā] desirous of just good will from the other; —[giranā] the prices to fall; —[caḍhanā] the prices to go up.

context information

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Prakrit-English dictionary

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

1) Bhava (भव) in the Prakrit language is related to the Sanskrit word: Bhū.

2) Bhava (भव) also relates to the Sanskrit word: Bhava.

3) Bhava (भव) also relates to the Sanskrit word: Bhavat.

Bhava has the following synonyms: Bhavaṃta.

4) Bhāva (भाव) also relates to the Sanskrit word: Bhāva.

5) Bhāva (भाव) also relates to the Sanskrit word: Bhās.

6) Bhāva (भाव) also relates to the Sanskrit word: Bhāva.

7) Bhāva (भाव) also relates to the Sanskrit word: Bhāva.

8) Bhāva (भाव) also relates to the Sanskrit word: Bhāvin.

context information

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.

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Kannada-English dictionary

Source: Alar: Kannada-English corpus

Bhava (ಭವ):—

1) [noun] existence a) the state or fact of existing; being; b) continuance in being.

2) [noun] the act or fact of coming into life or of being born; birth.

3) [noun] (buddh.) continuity of becoming (as a link in the twelvefold chain of causation).

4) [noun] the period of time that someone lives; life-time; life-span.

5) [noun] the totality of the worldly affairs or life.

6) [noun] Śiva.

7) [noun] a man involved in the worldly affairs or life (as dif. from the one leading a detached, spiritual life).

8) [noun] the supposed rebirth of a soul.

9) [noun] well-being; welfare; prosperity.

10) [noun] a Jina, a jaina spiritual teacher.

11) [noun] (pros.) the symbol for a long syllable (-).

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Bhāva (ಭಾವ):—

1) [noun] the husband of one’s sister.

2) [noun] an elder brother of one’s husband.

3) [noun] a son of one’s maternal uncle.

4) [noun] an elder brother of one’s wife.

5) [noun] one’s father’s siisteṛs son.

6) [noun] a term used to express one’s intimacy.

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Bhāva (ಭಾವ):—

1) [noun] the fact or state of existing; existence.

2) [noun] the act or fact of happening; occurrence.

3) [noun] a thing that has actually happened or that is really true; thing that has been or is; fact.

4) [noun] the act or fact of coming into life or of being born; nativity; birth.

5) [noun] the state of things as they are; reality; actuality.

6) [noun] the ever-existing Supreme Being.

7) [noun] that which thinks, perceives, feels, wills, etc.; seat or subject of consciousness; the mental faculty; the mind.

8) [noun] the natural, inborn qualities, temperment, instincts etc. of an animal.

9) [noun] general frame of mind in humans; disposition.

10) [noun] a particular state of mind or feeling; mood.

11) [noun] a belief not based on absolute certainty or positive knowledge but on what seems true, valid or probable to one’s own mind; opinion; judgement.

12) [noun] that which is apparent to the senses; a phenomenal object.

13) [noun] the look or outward aspect of a person or thing.

14) [noun] a movement or movements collectively, of the body or of part of the body, to express or emphasize ideas, emotions, etc.; a gesture.

15) [noun] the eighth year in the Hindu cycle of sixty years.

16) [noun] (gram.) the effect of an action.

17) [noun] (gram.) a noun that expresses the quality, state or abstractness of something; an abstract noun.

18) [noun] (arith.) a symbol for the number nine.

19) [noun] a term (as 'sir') used to address the narrator of a drama.

20) [noun] (rhet.) wanton sport, dalliance as a subsidiary sentiment used to rouse the main sentiment Śřṃgāra.

21) [noun] (arch.) a sense as understood or realised by a person which is different from the one the speaker or writer had (?).

22) [noun] an astrological house of lunar mansion.

23) [noun] (jain.) the consequence of effect of something a being experiences or undergoes.

context information

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

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