Dvadashanta, Dvādaśānta: 3 definitions
Introduction:
Dvadashanta means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Dvādaśānta can be transliterated into English as Dvadasanta or Dvadashanta, using the IAST transliteration scheme (?).
In Hinduism
Shaktism (Shakta philosophy)
Source: Google Books: ManthanabhairavatantramDvādaśānta (द्वादशान्त) refers to the Brahmarandhra or “apex of the End of the Twelve above the head”, according to variant manuscript editions of the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—The Santānabhuvana is within the three peaks of Trikūṭa—Triple Peak mountain that is “on top of Himavat.” Himavat is the mind (manas) and the apex of the End of the Twelve (dvādaśānta) above the head. This is where the three peaks are located. The Kumārikākhaṇḍa confirms that Triple Peak mountain is in the End of the Twelve.
According to Ṭīkā [on the Manthānabhairavatantra?]:—“Everything arises out of the End of the Twelve [i.e., dvādaśānta] and merges (into it). [...] It is has many different names such as Supreme Void (parākāśa), the Cavity of Brahmā (brahmarandhra), the Abode of the Lord of the Fettered (paśunāthāśraya), the Plane of the Transmental (manonmanapada), Emission (visarga), the Foundation of Suṣumṇā (suṣuṃnādhāra), the End of the Twelve (dvādaśānta), the sacred seat of Yoga (yogapīṭha), and Samvartāmaṇḍala. There Bhairava is Kubjeśa and the form of the power (which is his consort) is Kubjikā who is surrounded by sixteen energies. What are these sixteen? They are (the vowels, beginning with the letter A and ending with visarga”.
Source: academia.edu: The Śāradātilakatantra on YogaDvādaśānta (द्वादशान्त).—Rāghavabhaṭṭa identifies the dvādaśānta (a place at the distance of twelve fingers) as the brahmarandhra, the “opening of brahman”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism (Shaiva philosophy)
Source: academia.edu: The Śaiva Yogas and Their Relation to Other Systems of YogaDvādaśānta (द्वादशान्त) refers to the “limit of twelve” and represents one of the sixteen types of “locus” or “support” (ādhāra) according to the Netratantra. These ādhāras are called so because they “support” or “localise” the self and are commonly identified as places where breath may be retained. They are taught in two different setups: according to the tantraprakriyā and according to the kulaprakriyā. Dvādaśānta belongs to the latter system.
There are two dvādaśāntas (“limits of twelve digits”) featuring prominently in esoteric Śaiva yoga, one being the nāsikya-dvādaśānta and the other being the śiva-dvādaśānta located twelve digits above the cranial aperture. This nāsikya-dvādaśānta (despite appearing to be derived from nāsā meaning “nose”) is explained by the Kashmirian exegetes—deriving nāsā from the root nasate in the sense of “crooked motion”—as being the same as the śakti-dvādaśānta in the cranial aperture (brahmarandhra). This may be because most the practices involve subtle breath control (sūkṣma-prāṇāyāma) and internal, upward exhalations (ūrdhvarecaka).
The “external” dvādaśānta (limit of twelve) (found also in Bhoja’s Rājamārtāṇḍa commentary to the Yogasūtra), sometimes called bāhya, where the coarse breath comes to rest (twelve digits below the nāsāgra), is called bhoga-dvādaśānta by Kṣemarāja, and it seems to feature only in preliminary purificatory practices.
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.
See also (Relevant definitions)
Starts with: Dvadashantaprakarana.
Full-text (+20): Dvadashantaprakarana, Tuvatacantattalam, Manonmana, Pashunatha, Pranacara, Prapana, Kubjesha, Trana, Ashtadhikashata, Shodashashakti, Urdvarecaka, Shodashanta, Himavadprishtha, Adhara, Sthana, Shishyahrid, Nasagra, Manana, Shodashara, Agra.
Relevant text
Search found 7 books and stories containing Dvadashanta, Dvādaśānta, Dvadasanta; (plurals include: Dvadashantas, Dvādaśāntas, Dvadasantas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Cidgaganacandrika (study) (by S. Mahalakshmi)
Verse 32 [Revelation of Īśvara] < [Chapter 2 - Second Vimarśa]
Verse 183 [Cidānandamayī Śakti enfolds the projection in one’s Self] < [Chapter 4 - Fourth Vimarśa]
Forms of Praṇava < [Chapter 4 - Fourth Vimarśa]
Shaiva Upanishads (A Critical Study) (by Arpita Chakraborty)
17. Śāṇḍilya Upaniṣad on OM < [Chapter 2 - “Om” and its Esoteric Significance]
Varahi Tantra (English Study) (by Roberta Pamio)
Chapter 3 - The proper behaviour of a Disciple < [Summary of the Vārāhī Tantra]
Hindu Pluralism (by Elaine M. Fisher)
Twin Texts: The Canonization of the Tiruviḷaiyāṭal Purāṇam < [Chapter 4 - The Language Games of Śiva]
The Skanda Purana (by G. V. Tagare)
Chapter 9 - The Garland of Skulls and Tattvas < [Section 1 - Prabhāsa-kṣetra-māhātmya]
Thirty minor Upanishads (by K. Narayanasvami Aiyar)