Bhava, aka: Bhāva; 32 Definition(s)


Bhava means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

In Hinduism

Jyotisha (astronomy and 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): WikiPedia: Hindu Astrology

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.

(Source): The effect of Samvatsaras: Satvargas
Jyotisha book cover
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Jyotiṣa (ज्योतिष, jyotisha or jyotish) basically refers to ‘astronomy’ or “Vedic astrology” and represents one of the six additional sciences to be studied along with the Vedas. Jyotiṣa concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.

Natyashastra (theatrics and dramaturgy)

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): Wisdom Library: Nāṭya-śāstra

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): The mirror of gesture (abhinaya-darpana)

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: Mankhaka a sanskrit literary genius (natya)

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;
(Source): Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (natyashastra)
Natyashastra book cover
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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).


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

(Source): Wisdom Library: Bhagavata Purana

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): Puranic Encyclopaedia

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): Cologne Digital Sanskrit Dictionaries: The Purana Index
Purana book cover
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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.

Shilpashastra (iconography)

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): Wisdom Library: Elements of Hindu Iconograpy

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” (eg., Bhāva) were the basis of the Indian art of painting.

(Source): Knowledge Traditions & Practices of India: Painting: A Survey
Shilpashastra book cover
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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.

Vastushastra (architecture)

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 (eg. 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.

(Source): Wisdom Library: Vāstu-śāstra
Vastushastra book cover
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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.

Vaishnavism (Vaishava 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: Jaiva-dharma
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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’).

Shaivism (Shaiva philosophy)

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 (eg., Bhava) appear at the borders of various divisions of the universe according to the Lākula system.

(Source): Wisdom Library: Śaivism

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): Shodhganga: Iconographical representations of Śiva
Shaivism book cover
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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.

Vyakarana (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.

(Source): Wikisource: A dictionary of Sanskrit grammar
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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.

Chandas (prosody, study of Sanskrit metres)

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.

(Source): Shodhganga: a concise history of Sanskrit Chanda literature
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.

Itihasa (narrative history)

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): JatLand: List of Mahabharata people and places
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Itihasa (इतिहास, itihāsa) refers to ‘epic history’ and represents a branch of Sanskrit literature which popularly includes 1) the eighteen major Puranas, 2) the Mahabharata and 3) the Ramayana. It is a branch of Vedic Hinduism categorised as smriti literature (‘that which is remembered’) as opposed to shruti literature (‘that which is transmitted verbally’).

Nirukta (Sanskrit etymology)

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): Natya Shastra (nirukta)
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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.

General definition (in 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.

(Source): WikiPedia: Hinduism

In Buddhism

Theravada (major branch of Buddhism)

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

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.).

(Source): Pali Kanon: Manual of Buddhist Terms and Doctrines
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Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

Mahayana (major branch of Buddhism)

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 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): Wisdom Library: Maha Prajnaparamita Sastra
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.

General definition (in Buddhism)

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 (eg., 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): Wisdom Library: Dharma-samgraha

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

(Source): WikiPedia: Buddhism

In Jainism

General definition (in Jainism)

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): Encyclopedia of Jainism: Tattvartha Sutra 1
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.

India history and geogprahy

Bhava (भव) is an example of a Śaivite name mentioned in the Gupta inscriptions. Classification of personal names according to deities (eg., 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 (eg., Bhava) during the rule of the Guptas followed patterns such as tribes, places, rivers and mountains.

(Source): Personal and geographical names in the Gupta inscriptions
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 royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

Languages of India and abroad

Pali-English dictionary

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

(Source): BuddhaSasana: Concise 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 combn 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)

— or —

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 enumd 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°.

—agga the best (state of) existence, the highest point of existence (among the gods) J. III, 84; Vbh. 426; Miln. 132; KhA 179, 249; SnA 17, 41, 507; often as highest “heaven" as opposed to Avīci, the lowest hell; thus at J. IV, 182; VI, 354; Miln. 336. —aṅga constituent of becoming, function of being, functional state of subconsciousness, i.e. subliminal consciousness or subconscious life-continuum, the vital continuum in the absence of any process (of mind, or attention) (thus Mrs. Rh. D. in Expos. 185 n.), subconscious individual life. See on term Cpd. 26 sq. , 265—267; & cp. Dhs. trsl. 134.—J. VI, 82; Miln. 299 sq. ; Vism. 164, 676; DhsA. 72, 140, 269; DhA. I, 23; VbhA. 81, 156 sq. , 406. —antaga “gone to the ends of existence, " past existence, Ep. of the Bhagavan Buddha Vism. 210. —antara an existence interval, i.e. transition fr. one life to another, a previous or subsequent life Vism. 553 sq. —âbhava this or that life, any form of existence some sort of existence Sn. 1060, 1068; Nd1 48, 109, 284; Nd2 472, 664 A; Th. 1, 784 (ThA. mahantāmahanta bh.) ThA. 71 (Ap. v. 30); VbhA. 501. —āsava the intoxicant of existence D. III, 216; Vbh. 364, 373. —uppatti coming into (a new) ex.—Four such bh. -uppattis lead to rebirth among the foll. gods: the paritt’—ābhā devā, the appamāṇ’ābhā d. , the saṃkiliṭṭh’—ābhā d. , the parisuddh’—ābhā d. M. III, 147. —esanā longing for rebirth D. III, 216, 270. —ogha the flood of rebirth (see ogha) Nd1 57, 159; Vism. 480. —cakka the wheel or round of rebirth, equivalent to the Paṭicca-samuppāda Vism. 529, 576 sq. ; in the same context at VbhA. 138, 194 sq. —carimakā the last rebirth Vism. 291. —taṇhā craving for rebirth D. III, 212, 216, 274; S. V, 432; Sn. 746; Vbh. 101, 358, 365; Th. 2, 458; ThA. 282; VbhA. III, 133. —netti (cp. BSk. bhava-netrī M. Vastu II. 307; °netrika III, 337) leader to renewed ex. , guide to ex. Vin. I, 231; It. 38; Dhs. 1059≈ (cp. DhsA. 364=bhava-rajju). —saṃyojana the fetter of rebirth: see arahant II. C. —salla the sting or dart of rebirth Dh. 351 (=sabbāni bhavagāmīni sallāni DhA. IV, 70). —sāta (pl. sātāni) the pleasures of ex. , variously enumd in sets of from one to six at Nd1 30. —ssita at J. V, 371 read with v. l. as ghaṭa-ssita. (Page 499)

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

Marathi-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 Molesworth Marathi and English Dictionary

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.

(Source): DDSA: The Aryabhusan school dictionary, Marathi-English
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.

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) Bhāg.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) Ku.2.51; भवोच्छेदकरः पिता ते (bhavocchedakaraḥ pitā te) R.14.74; Śi.1.35.

5) The world.

6) Well-being, health, prosperity; भवाय युष्मच्चरणानु- वर्तिनाम् (bhavāya yuṣmaccaraṇānu- vartinām) Bhāg.1.27.9; कालेनानुगृहीतैस्तैर्यावद्वो भव आत्मनः (kālenānugṛhītaistairyāvadvo bhava ātmanaḥ) Bhāg.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) Ku.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) Bg.2.16.

2) Becoming, occurring, taking place.

3) State, condition, state of being; लताभावेन परिणतमस्या रूपम् (latābhāvena pariṇatamasyā rūpam) V.4; U.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) Bg.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) U.6.14.

8) Inclination or disposition of mind, idea, thought, opinion, supposition; हृदयनिहितभावा गूढमन्त्रप्रचाराः किमपि विगणयन्तो बुद्धिमन्तः सहन्ते (hṛdayanihitabhāvā gūḍhamantrapracārāḥ kimapi vigaṇayanto buddhimantaḥ sahante) Pt.3.43; Ms.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) Pt.3.66; Ku.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) Ku.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) Mb.12,32.18.

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

13) Resolution, determination.

14) The heart, soul, mind; तयोर्विवृतभावत्वात् (tayorvivṛtabhāvatvāt) Māl.1.12; भावसंशुद्धिरित्येतत् तपो मानसमुच्यते (bhāvasaṃśuddhirityetat tapo mānasamucyate) Bg.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) Māl.1.17,36; R.3.41; U.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) Bg.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) Bhāg.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)) Māl.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) Mb.5.36.16.

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

34) Fate, destiny (prārabdha); नातिप्रहीणरश्मिः स्यात्तथा भावविपर्यये (nātiprahīṇaraśmiḥ syāttathā bhāvaviparyaye) Mb.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) || Mb.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): DDSA: The practical Sanskrit-English dictionary
context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. 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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