Hutashana, Hutāśana, Huta-ashana, Hutāsana: 21 definitions
Hutashana means something in Buddhism, Pali, Hinduism, Sanskrit, 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.
The Sanskrit term Hutāśana can be transliterated into English as Hutasana or Hutashana, using the IAST transliteration scheme (?).
Purana and Itihasa (epic history)Source: archive.org: Shiva Purana - English Translation
Hutāśana (हुताशन) refers to a “blazing fire” [?], according to the Śivapurāṇa 2.3.6.—Accordingly, as Brahmā narrated to Nārada:—“[...] In order to make her own words true, the great goddess, who bestows everything desired, delightedly entered the mind of the mountain with all her constituent elements. Hence he shone with an extraordinary splendour and great joy. With a resplendent brilliance, he, of lofty mind, became invincible like a blazing fire [i.e., hutāśana]. Then, in a beneficent hour, the lord of the mountains deposited in his beloved the entire constituent element of Śiva by means of ecstatic contemplation. [...]”.Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Hutāśana (हुताशन).—(Vanhi)—as Viṣṇu and Svāhā as Śrī.*
- * Viṣṇu-purāṇa I. 8. 22; 9. 34.
1b) Agni with Māruta (wind) ordered by Indra to destroy the Asuras; when some of them escaped to the ocean and Hutāśana and Māruta refused to dry up the oceans as per his orders Indra caused them to be born on the earth with one body;1 riding animal of, sheep; his arm was Śakti; appointed a commander of Indra's host to attack Tāraka;2 father of all the Apsarasa ladies;3 entered the harem of Śiva and Umā in the form of a parrot and drank of His vīrya;4 burnt with Kāma and reattained godhood.5
- 1) Matsya-purāṇa 61. 3-16; Brahmāṇḍa-purāṇa II. 11. 100, 112.
- 2) Matsya-purāṇa 148. 83; 289. 6.
- 3) Ib. 70. 21.
- 4) Ib. 158. 32.
- 5) Ib. 191. 112.
Hutāśana (हुताशन) is a name mentioned in the Mahābhārata (cf. I.60.19) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Hutāśana) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
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.
Shaivism (Shaiva philosophy)Source: Shodhganga: Iconographical representations of Śiva
Hutāśana (हुताशन) is the name of a deity who received the Dīptāgama from Trimūrti who in turn, received it from Īśa through the mahānsambandha relation, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The dīpta-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.
Hutāśana obtained the Dīptāgama from Trimūrti who in turn obtained it from Īśa who in turn obtained it from Sadāśiva through parasambandha. Hutāśana 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 Dīptāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)Source: Brill: Śaivism and the Tantric Traditions
Hutāśana (हुताशन) refers to the “blazing (initiation) fire”, according to the Jñānaratnāvalī, (p. 267).—Accordingly, “Next, the bhautikī-dīkṣā is twofold, and it is said [in the scriptures]: ‘In the same way the bhautikī-dīkṣā [is achieved] through ritual and union [and] is also of a superior and inferior kind. Rather, for the [still] deluded [souls] he should preserve the prārabdha karma, which has the purpose of keeping [the initiate] with his [current] body, after joining it with [the karma] to be cultivated for the practice of propitiating Śaiva mantras for supernatural powers. The other [karmas] together with their consequences he should burn in the blazing initiation fire (dīkṣā-hutāśana)’. [...]”.
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.
Rasashastra (chemistry and alchemy)Source: Wisdom Library: Rasa-śāstra
Hutāśana (हुताशन) or Hutāśanarasa is the name of an Ayurvedic recipe defined in the fourth volume of the Rasajalanidhi (chapter 4, ajīrṇa: indigestion). These remedies are classified as Iatrochemistry and form part of the ancient Indian science known as Rasaśāstra (medical alchemy). However, since it is an ayurveda treatment it should be taken with caution and in accordance with rules laid down in the texts.
Accordingly, when using such recipes (e.g., hutāśana-rasa): “the minerals (uparasa), poisons (viṣa), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts.” (see introduction to Iatro chemical medicines)
Rasashastra (रसशास्त्र, rasaśāstra) is an important branch of Ayurveda, specialising in chemical interactions with herbs, metals and minerals. Some texts combine yogic and tantric practices with various alchemical operations. The ultimate goal of Rasashastra is not only to preserve and prolong life, but also to bestow wealth upon humankind.
Shaktism (Shakta philosophy)Source: Google Books: Manthanabhairavatantram
1) Hutāśana (हुताशन) refers to the “eater of oblations”.—Śrīśaila is said to be “above the Cavity of Brahmā [i.e., brahmarandhra]” that is, in the End of the Twelve. Śrīparvata, on the other hand, is identified with the sacrificial fire—the “eater of oblations” (hutāśana)—and is described as a column of smoke above the head. This is Dhūmrāgni—“Smoky Fire”. It burns in the Cavity of Brahmā, sending up a column of smoke twelve fingers long up through to the End of the Twelve.
2) Hutāśana (हुताशन) refers to “fire”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “[...] (6) The Wheel of the Command is between the eyebrows. It is a fire [i.e., hutāśanā] in the form of a Point. In the middle of it is the seed of power (śaktibīja), red like vermilion. [...] (Perfect) contemplation (samādhi) is with (these) sixteen aspects and is (attained) within the form of the sixfold deposition (ṣoḍhānyāsa). He who knows this is (a veritable) Lord of Yogis, the others (who do not) are (just) quoting from books. Once attained the plane that is Void and Non-void, the yogi is freed from bondage”.
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.
Yoga (school of philosophy)Source: Brill: Śaivism and the Tantric Traditions (yoga)
Hutāśana (हुताशन) refers to the “fire”, according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “Endowed with ten digits, in the middle of the sphere of the sun in the region of the stomach dwells fire, which digests food. Fire is the sun; the sun is fire (hutāśana). The two look almost the same [but] differ subtly”.
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).
Tibetan Buddhism (Vajrayana or tantric Buddhism)Source: Google Books: Vajrayogini
Hutāśana (हुताशन) is another name for Vaiśvānara: protector deity of the south-eastern cremation ground.—The southeast (āgneya) belongs to Agni (Śmaśānavidhi 14). Here, the synonym Vaiśvānara is given, the name of the fire in the cāturmāsya sacrifice; hence it is also listed as Hutavahadigīśa (Guhyasamayasādhanamālā 34) and Hutāśana (Saṃvarodayatantra 17). He is described in the Adbhutaśmaśānālaṃkāra as mounted on a goat, potbellied, red-limbed, having a “firepit skull bowl” (kuṇḍakapālī) and a “pot with rosary” (sākṣasūtrakamaṇḍalu).
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
India history and geographySource: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary
Hutāśana.—(IE 7-1-2), ‘three’. I Note: hutāśana is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
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
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
hutāśana (हुताशन).—n S (Of which burnt-offering is the food.) Fire. Ex. hu0 tējēṃ dhaḍakatāṃ || sīta kaicēṃ uralēṃ paiṃ ||.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
hutāśana (हुताशन).—n Fire.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
1) fire; समीरणो नोदयिता भवेति व्यादिश्यते केन हुताशनस्य (samīraṇo nodayitā bhaveti vyādiśyate kena hutāśanasya) Kumārasambhava 3.21; R.4.1.
2) Name of Śiva.
3) the Chitraka tree. °सहायः (sahāyaḥ) an epithet of Śiva.
Derivable forms: hutāśanaḥ (हुताशनः).
Hutāśana is a Sanskrit compound consisting of the terms huta and aśana (अशन).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-naḥ) 1. Fire or its deity Agni. 2. Siva. E. huta burntoffering, and aśana food.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Hutāśana (हुताशन).—(vb. ku), m. 1. fire. 2. the deity of fire. 3. Śiva.
Hutāśana is a Sanskrit compound consisting of the terms huta and aśana (अशन).Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Hutāśana (हुताशन).—[masculine] = hutabhuj.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Hutāśana (हुताशन):—[from huta > hu] m. ‘obl°-eater’, fire, [Gṛhyāsaṃgraha; Yājñavalkya; Mahābhārata] etc.
2) Hutāśanā (हुताशना):—[from hutāśana > huta > hu] f. Name of a Yoginī, [Hemādri’s Caturvarga-cintāmaṇi]Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Hutāśana (हुताशन):—[hutā+śana] (naḥ) 1. m. Idem; Shiva.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Pali-English dictionarySource: Sutta: The Pali Text Society's Pali-English Dictionary
Hutāsana refers to: (cp. Sk. hutāśana) the fire, lit. “oblationeater” Dāvs II.43; Vism.171 (=aggi). (Page 732)
Note: hutāsana is a Pali compound consisting of the words huta and āsana.
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.
Kannada-English dictionarySource: Alar: Kannada-English corpus
1) [noun] = ಹುತಾಶ - [hutasha -] 1.
2) [noun] (pros.) a metrical foot consisting of one long followed by a short and a long syllabic instants(-u-); amphimacer.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Full-text (+6): Hutashanamaya, Vanahutashana, Hutashanavant, Hutashanavat, Hutashanasahaya, Hautashana, Hutashani, Hutashanaya, Sarvadevahutashana, Pita, Vaishvanara, Hutavahadigisha, Dhumragni, Analagama, Agni, Hutashanarasa, Isha, Trimurti, Paritapa, Agnimantra.
Search found 18 books and stories containing Hutashana, Hutāśana, Hutasana, Huta-ashana, Huta-aśana, Huta-asana, Hutāsana, Huta-āsana, Hutāśanā; (plurals include: Hutashanas, Hutāśanas, Hutasanas, ashanas, aśanas, asanas, Hutāsanas, āsanas, Hutāśanās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
List of Mahabharata people and places (by Laxman Burdak)
Rasa Jala Nidhi, vol 4: Iatrochemistry (by Bhudeb Mookerjee)
Part 5 - Treatment for indigestion (3): Hutashana rasa < [Chapter IV - Irregularity of the digesting heat]
Visuddhimagga (the pah of purification) (by Ñāṇamoli Bhikkhu)
The Skanda Purana (by G. V. Tagare)
Chapter 82 - The Greatness of Pañca Tīrthas < [Section 3 - Revā-khaṇḍa]
Chapter 202 - The Greatness of Śikhitīrtha (śikhi-tīrtha) < [Section 3 - Revā-khaṇḍa]
Chapter 90 - Greatness of Vasordhārā < [Section 1 - Tīrtha-māhātmya]
Mahabharata (English) (by Kisari Mohan Ganguli)
Section CCXXVII < [Khandava-daha Parva]
Section CCXXXVI < [Khandava-daha Parva]
Section LVI < [Nalopakhyana Parva]
Cidgaganacandrika (study) (by S. Mahalakshmi)
Verse 201-202 [Kalpanā-Dhāraṇā-Kālidevata Tattvas] < [Chapter 4 - Fourth Vimarśa]