Unmesha, Unmeṣa, Umesha, Umeśa: 31 definitions
Introduction:
Unmesha means something in Hinduism, Sanskrit, 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 terms Unmeṣa and Umeśa can be transliterated into English as Unmesa or Unmesha or Umesa or Umesha, using the IAST transliteration scheme (?).
Alternative spellings of this word include Unmesh.
In Hinduism
Natyashastra (theatrics and dramaturgy)
Unmeṣa (उन्मेष, “opening”) refers to a specific gesture (āṅgika) made with the eyelids (puṭa), according to the Nāṭyaśāstra chapter 8. These gestures of the eyelids (puṭa) are supposed to follow the corresponding movements of the eyeballs (tārā). These gestures form a part of the histrionic representation (abhinaya).
Unmeṣa (उन्मेष, “opening”).—A type of gesture (āṅgika) made with the eyelids (puṭa);—Instructions: separating the eyelids. Uses: in anger (krodha).
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).
Shaivism (Shaiva philosophy)
Unmeṣa (उन्मेष) refers to aunmukhya—“inclination towards manifestation” (i.e., “revelation of the essential nature of the Divine”), according to (commentaries on) the Spanda Kārikās section 1.—Both Rāmakaṇṭha and Utpala Bhaṭṭa warn that pralaya and udaya are not to be taken as corresponding to unmeṣa and nimeṣa exactly in the order in which they are given in the text but rather in a different order i.e. udaya with unmeṣa, and pralaya with nimeṣa:—“When there is unmeṣa i.e., aunmukhya or inclination towards manifestation, there is the udaya or emergence of the world. When there is nimeṣa or retraction of that inclination, there is submergence of the world”. Kṣemarāja takes pralaya and udaya both ways i.e. in a different order (bhinnakrama) as advocated by Rāmakaṇṭha and Utpalabhaṭṭa, and also in the order as they appear in the text. When taken in a different order, the meaning would be as given above. When taken in the order in which they appear in the text, the meaning would be as given below:—“When there is unmeṣa or revelation of the essential nature of the Divine, there is the pralaya or disappearance of the world. When there is nimeṣa or concealment of the essential nature of the Divine, there is the udaya or appearance of the world”. Both these interpretations are correct. In the first interpretation, the words unmeṣa and nimeṣa are construed with reference to Śakti of Śiva. In the second interpretation, they are construed with reference to the svarūpa or essential nature of Śiva.
Unmeṣa (उन्मेष) refers to the “(supreme) expansion (of consciousness)”, according to the Mahānayaprakāśa by Arṇasiṃha (Cf. verse 182-197).—Accordingly, “The supreme arising of the Wheel of Emanation has (also) been explained from this, the aforementioned point of view, to be the supreme expansion (para-unmeṣa) (of consciousness) that is incomparable and void of (phenomenal) existence. Those rays of consciousness that, luminous, free of phenomenal signs and limitations are the sole cause of the outpouring of the four levels of Speech, are the best of Siddhas, namely, Khagendra and the rest who, always free of the perception of duality, reside in the abode of the Void (of pure consciousness) in the form of the perceiving subject. [...]”
Umeśa (उमेश) is the name of a deity who received the Ajitāgama from Suśiva through the mahānsambandha relation, according to the pratisaṃhitā theory of Āgama origin and relationship (sambandha). The ajita-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.
Umeśa obtained the Ajitāgama from Suśiva who in turn obtained it from Sadāśiva through parasambandha. Umeśa in turn, transmitted it to Acyuta 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 Ajitāgama to human beings (Manuṣya). (also see Anantaśambhu’s commentary on the Siddhāntasārāvali of Trilocanaśivācārya)
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.
Ayurveda (science of life)
Unmeṣa (उन्मेष):—Opening of eyelids
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.
Shaktism (Shakta philosophy)
Unmeṣa (उन्मेष) or Unmeṣamārga refers to the “path of opening”, according to the Devīpañcaśataka, an important source of the Kālīkrama that developed in Kashmir after the Kālī Mata of the Jayadrathayāmala.—Accordingly, “The permutation (of the Transmental) is said to be the Light that precedes the mistress of the Wheel of Rays [i.e., puñjacakra-īśī] (of divine consciousness). [...] (That light) is not the moon, (or) the light of the stars; it is not the light of the rays of (the sun), the lord of the sky, nor is it the brilliance of lightning—nor is it like the beautiful sun (of energy). That Light (bhāsā) is seen in the belly (of consciousness) with the eye of knowledge, that is, in the eye on the path of opening [i.e., unmeṣa-mārga-cakṣus]. She is not seen otherwise. All (things) shine due to her: Fire, Moon, Sun and stars. As the division of Sun and Moon, she bestows the plane of oneness. Thus she is the aggregate (kula) of rays and, ferocious, she is the Supreme One (Parā) who has reached the final end of Kula and devours duality with the Yoga of the Fire of (Universal) Destruction.”.—(Cf. Puñjacakra).
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)
1) Unmeṣa (उन्मेष) refers to the “opening of one’s eyes”, according to Kṣemarāja’s Svacchandoddyota on verse 2.89c.—Accordingly, “Wide-eyed means, his [point of] focus is inwards, his gaze outwards and he does not open or close his eyes (nīmeṣa-unmeṣa-varjita). It concerns the wide [eyes] of the supreme Śiva who has been described thus by our tradition”.
2) Unmeṣa (उन्मेष) refers to the “flashing light (of a star)”, according to the South-Indian recension of the Amanaska Yoga treatise dealing with meditation, absorption, yogic powers and liberation.—Accordingly, as Īśvara says to Vāmadeva: “[...] This is [called] Tāraka [yoga] because it causes the Guru and student to cross over the ocean of existence. It is also called Tāraka because its [practice] depends on the flashing [light] of a star (tāraka-unmeṣa). Having obtained such a guru and having settled in a beautiful place, he who is free from all worry should practice only Yoga”.
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).
Vedanta (school of philosophy)
Unmeṣa (उन्मेष) refers to the “opening of one’s eyes” (which those of self-realization considers an affliction), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] It is because of effort that everyone is in pain, but no-one realises it. By just this simple instruction, the lucky one attains tranquility. Happiness belongs to no-one but that supremely lazy man for whom even opening (unmeṣa) and closing his eyes is a bother. [vyāpāre khidyate yastu nimeṣonmeṣayorapi] [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Languages of India and abroad
Marathi-English dictionary
unmēṣa (उन्मेष).—m S Twinkling of eyelids; a blink or wink. unmēṣa as contrad. from nimēṣa is the movement upwards. 2 Opening (of eyes, a flower &c.) 3 fig. Opening of the mind; getting knowledge, or simply, knowledge (as acquired, pursued, desired).
unmēṣa (उन्मेष).—m Twinkling of eyelids. Open- ing of the mind.
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
Unmeṣa (उन्मेष).—
1) Opening (of the eyes), winking' twinkling (of the eyes); प्रत्यग्रोन्मेषजिह्मा (pratyagronmeṣajihmā) Mu.3.21.
2) Blowing, opening, expansion; उन्मेषं यो मम न सहते जातिवैरी निशायाम् (unmeṣaṃ yo mama na sahate jātivairī niśāyām) K. P.1; दीर्घिकाकमलोन्मेषः (dīrghikākamalonmeṣaḥ) Kumārasambhava 2.33.
3) Light, flash, brilliancy; सतां प्रज्ञोन्मेषः (satāṃ prajñonmeṣaḥ) Bhartṛhari 2.114 light or flash; विद्युदुन्मेषदृष्टिम् (vidyudunmeṣadṛṣṭim) Meghadūta 83.
4) Awakening, rising, becoming visible, manifestation; ज्ञान° (jñāna°) Śānti.3.13.
5) The act of increasing, supporting, making strong; addition, expansion; इतिहासपुराणानामुन्मेषं निर्मितं च यत् (itihāsapurāṇānāmunmeṣaṃ nirmitaṃ ca yat) Mahābhārata (Bombay) 1.1.63.
Derivable forms: unmeṣaḥ (उन्मेषः).
See also (synonyms): unmeṣaṇa.
Unmeṣa (उन्मेष).—m.
(-ṣaḥ) 1. Winking, twinkling of the eyelids, the upward motion. 2. Opening the eye, looking at. E. ut up, miṣ to scatter, affix ghañ.
Umeśa (उमेश).—m.
(-śaḥ) A title of Siva. E. umā and īśa a lord: see umāpati.
Unmeṣa (उन्मेष).—i. e. ud-miṣ + a, m. 1. Opening of the eye-lids, [Rāmāyaṇa] 6, 102, 25. 2. Flashing (of lightning), [Meghadūta, (ed. Gildemeister.)] 79. 3. Opening (of buds), [Kumārasaṃbhava, (ed. Stenzler.)] 2, 33. 4. Appearance, [Prabodhacandrodaya, (ed. Brockhaus.)] 118, 4.
Unmeṣa (उन्मेष).—[masculine] opening (of the eye), expanding, becoming visible, appearance.
Umeśa (उमेश).—[masculine] the lord or husband of Umā, i.e. Śiva.
Umeśa (उमेश) as mentioned in Aufrecht’s Catalogus Catalogorum:—father of Gopālavyāsa (Navarātranirṇaya). Bik. 425.
1) Unmeṣa (उन्मेष):—[=un-meṣa] [from un-miṣ] a m. the act of opening the eyes, looking at
2) [v.s. ...] winking, twinkling or upward motion of the eyelids, [Rāmāyaṇa; Mahābhārata]
3) [v.s. ...] flashing, [Meghadūta 84]
4) [v.s. ...] blowing or blossoming (of a flower), [Kumāra-sambhava]
5) [v.s. ...] coming forth, becoming visible, appearing, [Śāntiśataka; Prabodha-candrodaya; Bhartṛhari etc.]
6) [=un-meṣa] b etc. See [column]2.
1) Umeśa (उमेश):—[from umā] m. ‘Umā’s lord’, Name of Śiva
2) [v.s. ...] ‘Umā and Śiva’, Name of an idol (representing Śiva joined with Umā), [Matsya-purāṇa]
Unmeṣa (उन्मेष):—(ṣaḥ) 1. m. Winking.
Umeśa (उमेश):—[ume-śa] (śaḥ) 1. m. A title of Shiva.
[Sanskrit to German]
Unmeṣa (उन्मेष) in the Sanskrit language is related to the Prakrit word: Ummesa.
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
Unmeṣa (उन्मेष) [Also spelled unmesh]:—(nm) opening; blooming.
...
Kannada-English dictionary
Unmēṣa (ಉನ್ಮೇಷ):—
1) [noun] an opening of the eyes.
2) [noun] the act of blowing up; expansion (of a bud into flower).
Umēśa (ಉಮೇಶ):—
1) [noun] Śiva, as the consort of Goddess Umā.
2) [noun] a man having good name; a famous man; a celebrity.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Unmeṣa (उन्मेष):—n. 1. awakening; 2. opening/twinkling of the eyes; 3. blooming; 4. brightness;
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: Mesha, Ume, Sha, Un, Ca.
Starts with: Unmesham, Unmeshamarga, Unmeshana, Unmeshanimesha, Unmeshanimeshashunya, Unmeshashunya, Unmeshavarjita.
Full-text (+39): Dhvantonmesha, Vidyudunmesha, Unmesham, Nimeshonmesha, Unmeshana, Unmesh, Unmeshavarjita, Unmeshanimesha, Unmeshashunya, Turyonmesha, Svalponmesha, Pratibhonmesha, Tarakonmesha, Svonmesha, Paronmesha, Nimesha, Umavara, Umecan, Unmekha, Gopalavyasa.
Relevant text
Search found 46 books and stories containing Unmesha, Unmeṣa, Unmesa, Unmēṣa, Umesha, Umeśa, Umesa, Umeṣa, Un-mesa, Un-mesha, Un-meṣa, Ume-sha, Ume-śa, Ume-sa, Umēśa; (plurals include: Unmeshas, Unmeṣas, Unmesas, Unmēṣas, Umeshas, Umeśas, Umesas, Umeṣas, mesas, meshas, meṣas, shas, śas, sas, Umēśas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Kuntaka’s evaluation of Sanskrit literature (by Nikitha. M)
3.1. Purpose of poetry according to Kuntaka < [Chapter 1 - Vakroktijīvita: A Synoptic Survey]
Review of literature < [Introduction]
Kuntaka and Vakroktijīvita < [Introduction]
Jnaneshwari (Bhavartha Dipika) (by Ramchandra Keshav Bhagwat)
Commentary introduction to Chapter 1 < [Chapter 1 - Arjuna’s Dolour]
Prayogamanjari and Saivagamanibandhana (Study) (by R. Suthashi)
Talabheda—Different measurements < [Chapter 3 - Shaiva iconography in Saivagamanibandhana]
Alamkaras mentioned by Vamana (by Pratim Bhattacharya)
18: Alaṃkāra-śāstra according to Vidyādhara (13th century) < [Chapter 2 - The concept of alaṃkāra in Sanskrit Poetics]
9: Alaṃkāra-śāstra according to Kuntaka (10th century) < [Chapter 2 - The concept of alaṃkāra in Sanskrit Poetics]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)