Pravesha, Praveśa: 36 definitions
Introduction:
Pravesha means something in Buddhism, Pali, Hinduism, Sanskrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Praveśa can be transliterated into English as Pravesa or Pravesha, using the IAST transliteration scheme (?).
Alternative spellings of this word include Pravesh.
Images (photo gallery)
In Hinduism
Natyashastra (theatrics and dramaturgy)
1) Praveśa (प्रवेश) refers to one of the two ways of working the tāna in the string (tantrī):—The entrance (praveśa) is made by sharpening (lit. emphasizing) the preceding (adhara) note and by sortening (mārdava) the succeeding (uttara) note.
2) Praveśa (प्रवेश, “entrance”) refers to one of the five occasions in connexion with songs (dhrūva) according to the Nāṭyaśāstra chapter 32:—“themes of various Sentiment sung at the entrance of persons into the stage are called the prāveśīkī-dhruvā”.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—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), construction and performance of Theater, and Poetic works (kavya).
Purana and Itihasa (epic history)
Praveśā (प्रवेशा) is another name for Pratoyā, one of the seven major rivers in Kuśadvīpa, according to the Varāhapurāṇa chapter 87. Kuśadvīpa is one of the seven islands (dvīpa), ruled over by Vapuṣmān, one of the ten sons of Priyavrata, son of Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being.
The Varāhapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 24,000 metrical verses, possibly originating from before the 10th century. It is composed of two parts and Sūta is the main narrator.
Praveśa (प्रवेश) refers to “entering into” (the fire), according to the Śivapurāṇa 2.3.26 (“Pārvatī-Jaṭila dialogue”).—Accordingly, after Pārvatī said to Śiva (in guise of a Brahmacārin): “After saying so, Pārvatī jumped into the fire in the presence of the Brahmin although she was forbidden by Him again and again. Even as she jumped into the fire [i.e., vahni-praveśa], it became as cool as sandal paste due to her ascetic power. The brahmin stopped her standing on her way as she was trying to go away and asked her laughingly”.
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.
Vastushastra (architecture)
Praveśa (प्रवेश) refers to “access § 4.9.”.—(For paragraphs cf. Les enseignements architecturaux de l'Ajitāgama et du Rauravāgama by Bruno Dagens)
Praveśa (प्रवेश) refers to the “entrance (to the construction site)”, according to the Kāmikāgama: an ancient Śaiva Āgama scripture in 12,000 Sanskrit verses dating to at least the 5th century and represented as an encyclopedic account of ritual instructions (kriyāpāda).—In modern print editions, the Kāmika-āgama is structured in two major parts. The Pūrvabhāga consists of 75 chapters (paṭalas) [...] Chapters 9 to 34 present a general account of the principles and preliminary rites for the construction of temples, houses, buildings, and settlements. [...] Chapter 11 outlines criteria for evaluating a construction site. In Chapters 12 and 13, there are descriptions of offerings to be made at the entrance to the site (praveśa-bali) and a procedure for taking possession of the site. Chapter 14 provides directions for the ploughing of the earth that is to precede construction.
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.
Shaktism (Shakta philosophy)
1) Praveśa (प्रवेश) refers to “entering in” (i.e., before coming out), according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “[...] Having touched, that is, blocked the mouth, which is śakti by the mouth which is the Liṅga, one should think there of the Self in the middle of the Liṅga. In what manner? Whilst engaged in 'the swing of wanton sport (helādola)' that is, whilst churning (mathamāna) (engaged in sexual intercourse) that consists of entering in and (then) coming out (praveśa-nirgamana). [...]”.
2) Praveśa (प्रवेश) or Praveśaka refers to “entry (of the breath)” [as opposed to niṣkāsa—exit], according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “[...] The (lunar) energies within the first lunar day in the beginning (and those energies of the subsequent days), the waxing and waning (of the moon) and are (all) here. And (here) the lunar days and the rest reach the (supreme) plane (pada). It is said that the entry (of the breath) [i.e., praveśa] is the left and the exit is the right, (corresponding) to the division of the Moon and Sun. One should know that death resides in the exit (of the breath) and that life is in the entry [i.e., praveśa]. Exit and entry are (brought about) by these sixteen parts. He who knows this with effort is a yogi who (truly) knows Yoga”.
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.
Jyotisha (astronomy and astrology)
Praveśa (प्रवेश) refers to the “ingress” (of the end of shadow of a perpendicular rod), according to the Bṛhatsaṃhitā (chapter 3), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “Either from observing some distant point in the horizon where the sun rises or sets or from observing the ingress [i.e., praveśa] or the egress of the end of shadow of a perpendicular rod placed at the centre of a big horizontal circle (the change in the sun’s course can be detected). If the Sun should change his course before reaching Makara (Capricornus) he will bring evil on the west and south; and if he should do so before reaching Karka (Cancer), he will bring evil on the north and east”.
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.
Shaivism (Shaiva philosophy)
Praveśa (प्रवेश) refers to a “perfect entry (into one’s true nature)”, according to the Īśvarapratyabhijñāvivṛtivimarśinī (KSTS vol. 65, 327–331).—Accordingly, “[Utpala teaches that] the ‘distinguishing mark of samāveśa’ is ‘insight,’ since it is opposed to the Impurity that is ignorance, being characterized by a perfect, that is to say complete (‘ā samantāt’), entry [i.e., praveśa-lakṣaṇa] into one’s true nature, obtaining which one becomes a gnostic, and practicing which, on the levels of body, prāṇa, etc., one becomes a Yogī, due to attaining the glory that is an intrinsic quality of infinite Consciousness.”.
Praveśa (प्रवेश) refers to “entering into (one’s own heart)”, according to the Netratantroddyota commentary on the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 4.5cd-6, while describing the purification process of the initiand]—“[...] [After that,] the place (sthāna) is established. [The Mantrin] fuses the consciousness of his disciple with the mantra. Then, together with the disciple’s consciousness, [the Mantrin] causes [that consciousness] to enter into his own heart (svahṛd-praveśa), raises it to dvādaśānta, then projects it [back] into the heart of the Śiṣya. Tatsthitam is to be analyzed as that standing (sthāna) [i.e., the Śiṣya’s consciousness brought to rest in the Śiṣya’s heart]”.
Praveśa (प्रवेश) refers to one of the eighteen chapters of the Skandasadbhāvasaṃraha: an abbreviation of the larger Skandasadbhāva in 12000 verses having its narrative framework set in Kailāsa where Nandin and Māheśvara engage in a dialog regarding the present Śāstra.
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.
Yoga (school of philosophy)
Praveśa (प्रवेश) refers to “entering” (the bodies of other beings), according to the Śivayogadīpikā, an ancient Sanskrit text dealing with Yoga possibly corresponding to the Śivayoga quoted in Śivānanda’s Yogacintāmaṇi.—Accordingly, [while describing a sequence of Haṭhayoga practices]: “Thus, by means of this Haṭhayoga which has eight auxiliaries, those [students who are] life-long celibates obtain the Siddhis of the [best of Sages] because of their untiring practice. [...] In the fifth year, he has clairaudience, the Siddhi of speech and [the power to] enter (praveśa) the bodies of other [beings]. Within six [years,] he cannot be pierced by even a thunderbolt, he can move extremely quickly and has clairvoyance. [...]”.
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).
Dharmashastra (religious law)
Praveśa (प्रवेश) refers to “entering (the bride-groom’s house)” and represents one of the various Marriage Rites (saṃskāra) according to the Saṅkhyāyana-gṛhya-sūtra 1.16.1-12—The main outlines of the marriage saṃskāra show a remarkable continuity for several thousand years from the times of the Rig Veda down to modern times.—Cf. gṛhapraveśanīya-homa [“sacrifice on entering the bride groom's house”]—[Cf. Saṅkhyāyana-gṛhya-sūtra 1.16.1-12, Gobhila-gṛhya-sūtra II.3.8-12, Āpastamba-gṛhya-sūtra VI.6-10.]
Dharmashastra (धर्मशास्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle.
Pancaratra (worship of Nārāyaṇa)
Praveśa (प्रवेश) refers to “entry into (the temple)” (by the Ācārya), as discussed in chapter 21 of the Śrīpraśnasaṃhitā: a Pāñcarātra text comprising 5500 Sanskrit verses covering a number of subjects ranging from selecting a temple site through building and furnishing it to sanctifying and maintaining worship in the sacred complex.—Description of the chapter [ācāryādīnām-ālayapraveśa-vidhi]: [...] On the third day the [bhaṭṭa]-ācārya, after having worshipped the Lord in his own house, goes to the temple where he is met by a company of people and, with them, he then enters the temple (praveśa) intoning specified mantras (1-7). [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
Praveśa (प्रवेश) refers to “returning (the elephant)” (to the stall-post), according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 11, “On the keeping of elephants and their daily and seasonal regimen”]: “8. Inspection of bed and water (?), exercise, suitable medicine, rubbing down with powder, returning (praveśa) to the stall post [śālāstambhapraveśo], food accompanied by ghee and jaggery, giving of pastry, bathing, drinking water, and in the afternoon food accompanied by a quarter (of the amount) of sesame oil, and medicine, and then sleep—this is the daily routine of elephants, step by step”.
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.
In Buddhism
Mahayana (major branch of Buddhism)
Praveśa (प्रवेश) refers to the “entry (into non-duality)”, according to Mahāprajñāpāramitāśāstra (chapter 41).—Accordingly, “[The eighteen āveṇika-dharmas (‘special attributes’)]—[...] (10) He has no loss of wisdom.—As the Buddha has obtained all these wisdoms (prajñā), he has no loss of wisdom; as his wisdom of the three times is unobstructed, he has no loss of wisdom. [...] Disregarding all duality, he acquires the [true] nature of the Dharma, i.e., entry into non-duality (advaya-praveśa). This entry into non-duality, characteristic of the Dharma, is immense and infinite. This is why he has no loss of wisdom. For various reasons of this kind, the Buddha has no loss of wisdom”.
Praveśa (प्रवेश) (Cf. Praveśana) refers to “approaching” (i.e., “dharmas can be approached with one principle”), according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly as The Lord said: “Śāriputra, the Tathāgata Ekaratnavyūha, seating in the lion’s throne thus, explained the dharma-seal called Gaganapariśuddhi to these Bodhisattvas, which has thirty-two aspects of entrance. What is this Dharma-seal (dharmamudrā) called Gaganapariśuddhi which has thirty-two aspects of entrance? [...] 7) all dharmas are without duality because of their homogeneity (asaṃbheda); 8) all dharmas are without difference as they can be approached with one principle (ekanaya-praveśa); 9) all dharmas can be approached with one principle since they have no essential character of proper being (svabhāva-lakṣaṇa); [...]”.
Praveśa (प्रवेश) refers to the “entry into (the residence of Vaiśramaṇa)”, according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rainmaking, weather control and prescriptions for the use of specially empowered pesticides to eliminate crop damage.—The Vajratuṇḍa-samayakalparāja consists of six chapters, e.g., (2) vaiśramaṇabhavanapraveśanāgasamaya nāma varṣaṇa-m-utsarga—The Sending forth of Rain, called Entry into the Residence of Vaiśramaṇa Nāga Vow.
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.
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Praveśa (प्रवेश) refers to “bringing into” (e.g., ‘bringing building materials into the city’), according to Kuladatta’s Kriyāsaṃgrahapañjikā, a text within Tantric Buddhism representing a construction manual for monasteries.—Accordingly, [vanayātrā in chapter 5]—“When the wood [to be used for the construction of a monastery] or the stones [to be used for the construction of a caitya] are brought into the city (nagara-praveśa), [the Ācārya] should send a message [that these materials are being brought into the city] to the king or the citizens. He should make people with joyful minds whose bodies quiver with excitement carry [these materials]”.
Praveśa (प्रवेश) refers to the “entering (of immortality)” [i.e., oṃ amṛte amṛte amṛtaṃ praveśaya hūṃ], according to the Vāruṇī Pūjā [i.e., Varuni Worship] ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.
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 geography
Praveśa or Prāveśa.—(EI 17), explained as ‘a small territorial unit’; but probably refers to the assessment of the rent of a loca- lity along with another; cf. Siviḍi-praveśa-Kandalivāḍa-grāma inter- preted as ‘Kandalivāḍa-grāma having its rent assessed along with Siviḍi’ (Ep. Ind., Vol. XXXI, p. 59, note 1). See prāveśya, prāpīya. Note: praveśa 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 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.
Languages of India and abroad
Marathi-English dictionary
pravēśa (प्रवेश).—m (S) Entrance. Pr. sūcīpravēśē musalapravēśaḥ 2 fig. Entering upon, intellectual ingress, insight. 3 A scene (of a play).
pravēśa (प्रवेश).—m Entrance. Ex. sūcīpravēśē musalapravēśa Intellectual ingress, insight. A scene (of a play).
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 dictionary
Praveśa (प्रवेश).—1 Entrance, penetration; पुरप्रवेशाभिमुखो बभूव (purapraveśābhimukho babhūva) R.7.1; Kumārasambhava 3.6.
2) Ingress, access, approach.
3) Entrance on the stage; तेन पात्रप्रवेशश्चेत् (tena pātrapraveśaścet) S. D.6.
4) The entrance or door (of a house &c.).
5) Income, revenue.
6) Close application (to a pursuit), intentness of purpose.
7) The entrance of the sun into a sign of the zodiac.
8) Coming on, setting in (of night).
9) The syringe of a clyster-pipe.
1) Employment, use. (Proverb-cañcupraveśo musalapraveśaḥ; cf. 'the thin end of the wedge').
11) Manner, method.
Derivable forms: praveśaḥ (प्रवेशः).
Praveśa (प्रवेश).—(m.), in Lalitavistara 149.18, 21 (prose) anena prave-śena, according to [Boehtlingk] Art und Weise, Methode; Foucaux, entrée (dans la numération des atomes subtils, mentioned in the preceding part of 18 and supplied with praveśena both times by F.); Tibetan renders literally, ḥjug pa, entrance; the [Boehtlingk] rendering is probably close to the intended meaning; perhaps procedure, process; 21 reads: an° pra° imaṃ cāturdvīpakaṃ lokadhātuṃ pramukhaṃ kṛtvā pari- pūrṇakoṭīśataṃ.
Praveśa (प्रवेश).—m.
(-śaḥ) 1. Intentness on an object, engaging closely in a pursuit or purpose. 2. Entrance, penetration. 3. A door. 4. Entrance on the stage. 5. Income, revenue. E. pra before, viś to enter, aff. ghañ .
Praveśa (प्रवेश).—i. e. pra-viś + a, m. 1. Entering, [Pañcatantra] 33, 6. 2. Entrance, [Vikramorvaśī, (ed. Bollensen.)] 20, 8. 3. Intentness on an object.
Praveśa (प्रवेश).—[masculine] entering, ingress, penetration; entrance ([drama]).
1) Praveśa (प्रवेश):—[=pra-veśa] [from pra-viś] a m. (ifc. f(ā). ) entering, entrance, penetration or intrusion into ([locative case] [genitive case] with or without antar, or [compound]), [Mahābhārata; Kāvya literature] etc. ([accusative]with √kṛ, to make one’s entrance, enter)
2) [v.s. ...] entrance on the stage, [Harivaṃśa; Mālavikāgnimitra]
3) [v.s. ...] the entrance of the sun into a sign of the zodiac, [Varāha-mihira]
4) [v.s. ...] coming or setting in (of night), [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) [v.s. ...] the placing (e. [gana] of any deposit) in a person’s house or hand, [Pañcatantra]
6) [v.s. ...] interfering with another’s business, obtrusiveness, [Kathāsaritsāgara]
7) [v.s. ...] the entering into id est. being contained in ([locative case]), [Pāṇini 2-1, 72 [Scholiast or Commentator]; Sāhitya-darpaṇa]
8) [v.s. ...] employment, use, utilisation of ([compound]), [Manvarthamuktāvalī, kullūka bhaṭṭa’s Commentary on manu-smṛti; Inscriptions]
9) [v.s. ...] income, revenue, tax, toll (cf. -bhāgika)
10) [v.s. ...] intentness on an object, engaging closely in a pursuit or purpose, [Horace H. Wilson]
11) [v.s. ...] manner, method, [Lalita-vistara]
12) [v.s. ...] a place of entrance, door, [Mahābhārata; Kāvya literature] etc.
13) [v.s. ...] the syringe of an injection pipe, [Suśruta]
14) [=pra-veśa] b etc. See pra- √viś.
Praveśa (प्रवेश):—[pra-veśa] (śaḥ) 1. m. Intentness on an object, pursuit; entrance.
Praveśa (प्रवेश):—(von viś mit pra) m.
1) Eintritt, Einzug, das Hereintreten, Eindringen [Hemacandra’s Abhidhānacintāmaṇi 1500.] [Vyutpatti oder Mahāvyutpatti 146.] [Mahābhārata 1, 120. 9, 1650. 1657. 12, 2632. 13, 2296.] [Rāmāyaṇa 1, 77, 7.] [Suśruta 1, 108, 21. 109, 5. 264, 14.] [KĀM. NĪTIS. 7. 39.] [Śākuntala 82, 4.] [Raghuvaṃśa 14, 55.] [Meghadūta 41.] [Varāhamihira’s Bṛhajjātaka S. 3, 3. 42 (43), 56. 94, 60. 98, 15.] [Kathāsaritsāgara 5, 62. 50, 175.] [Rājataraṅgiṇī 2, 68.] [Prabodhacandrodaja 21, 15.] avyāhata [Pañcatantra 16, 1.] rurudhustasya praveśam [Geschichte des Vidūṣaka 39.] rātripraveśaṃ laṅkāyām (rātrau laṅkāpraveśaṃ ca ed. Bomb.) [Rāmāyaṇa 1, 3, 28.] anavasara [Hitopadeśa 53, 11.] goniṣkramaṇapraveśau [Oxforder Handschriften 86,b,20.] devagṛhe labdhapraveśayā [Mālavikāgnimitra 69, 2.] [Kumārasaṃbhava 3, 60.] maṇḍala [Śāṅkhāyana’s Gṛhyasūtrāṇi 6, 2.] pura [Śākuntala 63, 7.] Inschr. in [Journ. of the Am. Or. S. 6, 543, 15.] [Spr. 664.] [Kathāsaritsāgara 46, 201. 48, 29.] [Pañcatantra 28, 19. ed. orn. 8, 22.] [Dhūrtasamāgama 75, 11.] śarīra (puruṣasya) [Scholiast] zu [Kapila 1, 48.] agni [Rāmāyaṇa 6, 101] in der Unterschr. [Kathāsaritsāgara 16, 116. 36, 79.] [Mudrārākṣasa 135, 11.] antaḥ das Hineinschlüpfen [Suśruta 2, 22, 16.] urvīpateśca sphaṭikāśmanaśca śīlojjhitastrīhṛdayasya cāntaḥ anyānyarāgaḥ (so ist zu lesen) kurute praveśam dringt ein [Rājataraṅgiṇī 6, 234.] nikṣepa das Gelangen eines Pfandes in’s Haus [Pañcatantra 7, 16.] vom Eintritt der Sonne in ein Bild des Thierkreises [Varāhamihira’s Bṛhajjātaka S. 39 (38). 1.] vom Auftreten auf der Bühne [Bharata] beim Schol. zu [Śākuntala 46, 18.] [Mālavikāgnimitra 17, 9.] [Harivaṃśa 8676.] Anbruch (der Nacht): saṃdhye rajanīdinayoḥ praveśaniṣkāsau [Halāyudha 1, 106.] das Eingehen in so v. a. das Platzfinden in, Aufgehen in, Enthaltensein in: tenaiṣāṃ samāsāntare praveśo na so v. a. können nicht einen Theil eines andern Compositum bilden [Scholiast] zu [Pāṇini’s acht Bücher 2, 1, 72.] avinābhāvalabhyasyārthasya śābde nvaye praveśāsaṃbhavāt [Sāhityadarpana 15, 3.] upamānaitihyādīnāṃ cānumānaśabdayoḥ praveśaḥ . anupalabdhyādīnāṃ ca pratyakṣe praveśaḥ [Scholiast] zu [Kapila 1, 89.] —
2) Eingang [Mahābhārata 12, 5288.] madavarodhagṛhapraveśaṃ netā [Śākuntala 139.] praveśaścāpasāraśca [Hitopadeśa III, 53.] [Kathāsaritsāgara 46, 246.] sabhā supraveśā [Mahābhārata 2, 1774.] —
3) eingehendes Geld: dviguṇībhūtamūladhana [Kullūka] zu [Manu’s Gesetzbuch 8, 143.] yathābhāgabhogakarahiraṇyādipraveśaḥ (grāmaḥ) Inschr. in [Journ. of the Am. Or. S. 6, 543, 16.] exempt from (the payment of) share of produce, lax, money-rent, and the like (exactions) [HALL.] —
4) das Rohr an der Klystirblase (welches in den Mastdarm eingeführt wird) [Suśruta 2, 196, 18. 197, 4.] — Vgl. gṛha, gopraveśasamaya und duṣpraveśa (auch [Suśruta 2, 22, 18] in der Bed. schwer einzubringen, zu reponiren).
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Praveśa (प्रवेश):—
1) das Dringen in Jmd, das Sichaufdrängen, das Sichmischen in fremde Angelegenheiten: svecchayātipraveśo yo na dharmaḥ sevakasya saḥ [Kathāsaritsāgara 60, 35.]
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Praveśa (प्रवेश):—
3) lies Anwendung von Etwas, Benutzung, das Geschäftemachen mit und vgl. 1. viś mit pra partic. b) ¹b.
Praveśa (प्रवेश):—m. (adj. Comp. f. ā —
1) Eintritt , Einzug , des Hineintreten , Eindringe ; die Ergänzung im Loc. , Gen. (spr.
7839) , Gen. mit antar oder im Comp. vorangehend —
2) das Auftreten auf der Bühne. —
3) Eintritt der Sonne in ein Bild des Thierkreises (im Comp. vorangehend) [Varāhamihira’s Bṛhatsaṃhitā 40,1.] —
4) das Gelangen in ein Haus , in die Hand kommen (einer Sache). —
5) das Dringen in Jmd , das Sichaufdrängen , Sichmischen in fremde Angelegenheiten. —
6) das Eingehen in. so v.a. das Platzfinden — , Aufgehen — , Enthaltensein in (Loc.). —
7) Anwendung von , Benutzung , das Geschäftemachen mit (im Comp. vorangehend). —
8) Art und Weise , Methode [Lalitavistarapurāṇa 17,14,16.] = —
9) Eingang der Ort des Eingehens. —
10) das Rohr an der Klystierblase.
Praveśa (प्रवेश) in the Sanskrit language is related to the Prakrit words: Paisarā, Pavesa, Pāvesa.
Praveśa (in Sanskrit) can be associated with the following Chinese terms:
1) 入胎 [rù tāi]: “enter a mother's womb”.
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.
Hindi dictionary
Praveśa (प्रवेश) [Also spelled pravesh]:—(nm) entry, admission, access, inlet; gate, entrance; —[dvāra] entrance, inlet; gate; threshold; -[patra] a ticket, an admission ticket; visa; -[śulka] admission fee; hence ~[ka] (nm); ~[na] (nm).
...
Kannada-English dictionary
Pravēśa (ಪ್ರವೇಶ):—
1) [noun] an entering; entrance; penetration or intrusion.
2) [noun] the act or instance of beginning; a beginning; commencement.
3) [noun] an introductory writing to a subject dealt in a treatise.
4) [noun] a place for entering; a door; a gate; entrance.
5) [noun] (dance.) a closing of the eye-lids.
6) [noun] an entering or coming on to the stage (in a drama).
7) [noun] the act, fact or an instance of joining, becoming a member of (a school organisation, political party, etc.).
8) [noun] ಪ್ರವೇಶ ಮಾಡು [pravesha madu] pravēśa māḍu to come or go into; to enter into; 2. to force one’s way into; to penetrate; to intrude; 3. to enter into, take part in, an organisation, political party, etc.; 4. to come on the stage (in a drama).
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Praveśa (प्रवेश):—n. 1. entrance; penetration; admission; 2. close application (to a pursuit); intentness of purpose;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches (+0): Pra, Vesha.
Starts with (+10): Pravesha-bhagika, Pravesha-pariksha, Pravesha-shulka, Praveshabali, Praveshadhikaar, Praveshadhikara, Praveshadvara, Praveshahoma, Praveshajnana, Praveshak, Praveshaka, Praveshalakshana, Praveshamgai, Praveshana, Praveshanem, Praveshanirgamana, Praveshaniya, Praveshaniyahoma, Praveshaparikshe, Praveshapatra.
Full-text (+188): Grihapravesha, Anupravesha, Agnipravesha, Dushpravesha, Sampravesha, Vanapravesha, Tamahpravesha, Namaniyatapravesha, Masapravesha, Vadhupravesha, Parakayapravesha, Pravesha-bhagika, Supravesha, Yathapravesham, Samketarutapravesha, Vadhugrihapravesha, Shilapravesha, Praveshapatra, Antahpravesha, Citapravesha.
Relevant text
Search found 94 books and stories containing Pravesha, Praveśa, Pravesa, Praveśā, Pravēśa, Prāveśa, Pra-vesha, Pra-veśa, Pra-vesa; (plurals include: Praveshas, Praveśas, Pravesas, Praveśās, Pravēśas, Prāveśas, veshas, veśas, vesas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)
Gati in Theory and Practice (by Dr. Sujatha Mohan)
Gati in Nāṭyaśāstra with explanations from Abhinavabhāratī < [Chapter 2 - Concept and technique of Gati]
Gati performed in Dhruvā-gāna < [Chapter 3 - Application of gati in Dṛśya-kāvyas]
Bhāgavata-mela Nāṭaka < [Chapter 4 - Practice of Gati]
Dictionaries of Indian languages (Kosha)
Page 210 < [Hindi-English-Nepali (1 volume)]
Page 337 < [Hindi-Assamese-English Volume 2]
Page 594 < [Hindi-Malayalam-English Volume 1]
Kohala in the Sanskrit textual tradition (Study) (by Padma Sugavanam)
Kohala and Nāṭya (1): The concept of Pūrvaraṅga < [Chapter 2 - Kohala as seen in citations]
Part 3.4-5 - Structure and Contents of the Tālalakṣaṇam < [Chapter 4 - Works attributed to Kohala]
Guhyagarbha Tantra (with Commentary) (by Gyurme Dorje)
Text 7.5 (Commentary) < [Chapter 7 (text and commentary)]
Chapter 7 - Absorption of the Maṇḍala and the Secret Mantras < [Chapter 7 (text and commentary)]
Text 15.22 (Commentary) < [Chapter 15 (Text and Commentary)]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)