Vibhava, aka: Vibhāva; 18 Definition(s)


Vibhava 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.

In Hinduism

Vastushastra (architecture)

Vibhava (विभव) refers to a type of temple (prāsāda) classified under the group named Lalita, according to Samarāṅgaṇasūtradhāra chapter 56. The Lalita group contains twenty-five out of a sixty-four total prāsādas (temples) classified under four groups in this chapter. The Samarāṅgaṇasūtradhāra is an 11th-century encyclopedia dealing with various topics from the Vāstuśāstra.

Vibhava is found in another list in the Samarāṅgaṇasūtradhāra, chapter 60, where it is mentioned in a list of thirty-six Prāsādas (temples) having activities of the townsmen entailing Sādhārās.

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.

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Purana and Itihasa (epic history)

Vibhava in Purana glossary... « previous · [V] · next »

1) Vibhava (विभव).—A Vānara chief.*

  • * Brahmāṇḍa-purāṇa III. 7. 232.

2) Vibhāva (विभाव).—A deva.*

  • * Brahmāṇḍa-purāṇa II. 13. 95; Vāyu-purāṇa 31. 9.
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.

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Natyashastra (theatrics and dramaturgy)

Vibhāva (विभाव) refers to “determinant”. According to the Nāṭyaśāstra chapter 6.31 and chapter 7, the “the sentiment (rasa) is produced (rasa-niṣpattiḥ) from a combination (saṃyoga) of Determinants (vibhāva), Consequents (anubhāva) and Complementary Psychological States (vyabhicāri-bhāva)”.

Accordingly, “the word vibhāva is used for the sake of clear knowledge. It is synonymous with kāraṇa, nimitta and hetu. As Words, Gestures and Representation of the Sattva are vibhāvyte (determined) by this, it is called vibhāva (Determinant). Vibhāvita also means the same thing as vijñāta (clearly known). As many things are vibhāvyate (determined) by this through Words, Gestures and the Representation of the Sattva, it is named vibhāva (Determinant)”.

Source: Wisdom Library: Nāṭya-śāstra

Vibhāva (विभाव, “excitants”) refers to the “cause of any basic emotion” according to Cirañjīva Bhaṭṭācārya (fl. 17th century).—Mammaṭa is of opinion that vibhāvas are actually causes and has two divisions:

  1. ālambana-vibhāva (substantial excitant),
  2. uddīpana-vibhāva (enhancer excitant).

Basing upon which the basic feeling rati etc. are originated, that is called ālambana vibhāva. In fact the dramatic personae like Duṣyanta and Śakuntala etc. are considred as ālambana vibhāva respectively. That which helps to arouse the sentiment or rasa is called uddipana vibhāva. Garland, sandal, garden, moon etc. are considered as uddipana vibhāva in the sentiment of love (śṛṅgāra). These two types of vibhāvas are the cause of the manifestation of rasa.

According to Abhinavagupta, the sthāyibhāva residing in a subdued form in the spectators or readers becomes aroused, being nourished by the vibhāvas, anubhāvas etc. transforms into rasa. The audience gets delighted with a continuous feeling of joy, which is known as carvaṇā or rasa. The vibhāvas and anubhāvas which are described by the poet give away their individual character and turn into general character by eliminating from them the character of individuality.

Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (natyashastra)

Vibhāva (विभाव, “determinant”) refers to one of the three main types of Bhāva (“psychological states of the mind”) as used within the classical tradition of Indian dance and performance, also known as Bharatanatyam.—Bhāva infuses the meaning of the play into the hearts of the spectators. There are three states in bhāvas. They are vibhāva (determinant), anubhāva (consequents) and vyabhicāribhāva (transient state). The vibhāvas and the anubhāvas are closely connected to the world that is the human nature.

Source: Shodhganga: The significance of the mūla-beras (natya)
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).

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Jyotisha (astronomy and astrology)

Vibhava (विभव) refers to the second saṃvatsara (“jovian year)” in Vedic astrology.—The native born in the ‘samvatsara’ of ‘vibhava’ enjoys things which are meant to be consumed (foods, drinks etc.) is extremely beautiful, strong and intelligent, knows the mysteries of arts, is like a king in his family (the chief of the family), good mannered, cultured and very learned.

 According with Jataka Parijata, the person born in the year vbhava (1988-1989 AD) will be lustful, pure, constantly cheerful and will have prodigious wealth, relatives, learning and fame.

Source: The effect of Samvatsaras: Satvargas
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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.

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Vaishnavism (Vaishava dharma)

Vibhāva (विभाव) refers to one of the four ingredients of rasa.—Vibhāva is the cause of tasting rati, and it has two divisions: ālambana (the support) and uddīpana (the awakening stimulus). Ālambana also has two divisions, namely, the object (viṣaya) and the abode (āśraya). The āśraya of rati is the person in whom rati exists, while the viṣaya of rati is the person towards whom rati is directed. Kṛṣṇa’s bhaktas are the āśraya of rati because they have rati in their hearts, whereas Kṛṣṇa is the viṣaya of rati, because rati is directed towards Him.

The anubhāvas that arouse and nourish the vibhāvas then spread throughout the body in the form of udbhāsvara. As soon as the sthāyībhāva in the heart is stimulated by the vibhāva, anubhāva begins its function as another action of the heart. Thus anubhāva is a separate individual ingredient.

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’).

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Pancaratra (worship of Nārāyaṇa)

Vibhava (विभव) refers to the third of the five-fold manifestation of the Supreme Consciousness the Pāñcarātrins believe in.—Vibhavas are the various incarnations and manifestations of the Lord. Accordingly, “there is a large group of deities belonging to vibhava (kind). Understand what was said by me before is of three kinds. This is intended to destroy the defects rising from the calamities (or troubles) of the universe during the four yugas and transition of yuga. The one Lord puts on His own form to become more than one”.

Source: Isvara Samhita Vol 1

Vibhava (विभव) according to the Lakṣmītantra 11.17-19.—Accordingly, “again at the time of the Vibhava incarnations, the same Viśākhayūpa, not being divided in the fourfold embodiment, develops the Vibhavas. These Vibhava deities are considered to be Padmanābha etc.”.

The thirty-eight Vibhava deities are:

  1. Padmanābha,
  2. Dhruva,
  3. Ananta,
  4. Śaktīśa,
  5. Madhusūdana,
  6. Vidyādhideva,
  7. Kapila,
  8. Viśvarūpa,
  9. Vihaṅgama,
  10. Kroḍātmā,
  11. Vaḍavavaktra,
  12. Dharma,
  13. Vāgīśvara,
  14. Ekārṇavāntaḥśāyin,
  15. the tortoise-shaped deity,
  16. Varāha,
  17. Narasiṃha,
  18. Amṛtaharaṇa,
  19. divinely shaped Śrīpati,
  20. Kāntātman bearing amṛta,
  21. Rāhujit,
  22. Kālanemighna,
  23. Pārijātahara,
  24. Lokanātha,
  25. Śāntātmā,
  26. the great master Dattātreya,
  27. Nyagrodghaśāyin,
  28. Ekaśṛṅgatanu (the deity),
  29. the deity possessing a Vāmana (dwarf’s) form,
  30. the all-pervading Trivikrama,
  31. Nara and Nārāyaṇa,
  32. Hari,
  33. Kṛṣṇa,
  34. Rāma with the burning eye,
  35. and the other Rāma with the bow,
  36. god Kalkin,
  37. Vedavid,
  38. Pātālaśayana.

These thirty-eight deities, (named) Padmanābha etc., are God’s manifestations known as the Vibhava deities. According to verse 26-27, “in fulfilment of a specific objective conceived by the all-pervasive Viśākhayūpa, manifestations called Vibhavas devolve into existence and their duties are clearly defined. Padmanābha is stationed in the intermediary region between the pure and the impure courses (i.e. creation). The other deities, viz. Dhruva etc., are on view in (various) temples of the world”.

Source: Lakshmi Tantra
Pancaratra book cover
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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.

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Shilpashastra (iconography)

Vibhāva (विभाव) refers to a classification of Hindu images, as defined in the texts dealing with śilpa (arts and crafs), known as śilpaśāstras.—Images are classified into five forms, namely parama, vyūha, vibhāva, antaryāmi and arcā. In short, parama, vyūha and vibhāva stand for the subtle states in which the paramātman exists everywhere and eternally.

Source: Shodhganga: The significance of the mūla-beras (śilpa)
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.

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In Buddhism

Theravada (major branch of Buddhism)

N Fact to know no more life, to be lifeless.

Source: Dhamma Dana: Pali English Glossary
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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).

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India history and geogprahy

Vibhava.—(IA 14), used in the sense of nirvāṇa (q. v.). Note: vibhava is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary
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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.

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Languages of India and abroad

Pali-English dictionary

Vibhava in Pali glossary... « previous · [V] · next »

vibhava : (m.) wealth; prosperity.

Source: BuddhaSasana: Concise Pali-English Dictionary

Vibhava, (vi+bhava) 1. power, wealth, prosperity DA. I, 147; J. I, 56; V, 285; Mhvs 26, 6; DhA. I, 6; II, 9, 84; IV, 7; VvA. 5, 302 (°sampanna rich); PvA. 122, 130, 176, 196. Great wealth is expressed by asīti-koṭi-vibhava, consisting in 80 koṭis, e.g. DhA. I, 367; II, 25.—bahu° very rich J. I, 145; mahā° id. PvA. 97, 107.—yathā vibhavaṃ according to one’s means or power PvA. 54; vibhav’ânurūpaṃ id. VvA. 254.—2. non-existence, cessation of life, annihilation D. I, 34; Sn. 514 (+bhava), 867 (id.); Nd1 274, 282; J. III, 402 (°ṃ gata=vināsaṃ patta C.); V, 267 (id.); DhsA. 392; DA. I, 120; VbhA. 505 (=bhava-vigama). See also taṇhā B 1.

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

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Marathi-English dictionary

Vibhava in Marathi glossary... « previous · [V] · next »

vibhava (विभव).—m S Greatness, grandeur, glory, majesty.

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vibhāva (विभाव).—m S One of the bhāva or classes of properties into which the objects of poetical composition are divided,--the causative or exciting property. See anubhāva, sthāyībhāva, vyabhicāribhāva, bhāva.

Source: DDSA: The Molesworth Marathi and English Dictionary
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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.

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Sanskrit-English dictionary

Vibhava (विभव).—

1) Wealth, riches, property; अतनुषु विभवेषु ज्ञातयः सन्तु नाम (atanuṣu vibhaveṣu jñātayaḥ santu nāma) Ś.5.8; R.8.69.

2) Might, power, prowess, greatness; एतावान् मम मतिविभवः (etāvān mama mativibhavaḥ) V.2; वाग्विभवः (vāgvibhavaḥ) Māl.1.26; R.1.9; Ki.5.21; विभवाद्वा प्रदीपवत् (vibhavādvā pradīpavat) MS.11. 1.59.

3) Exalted position, rank, dignity.

4) Magnanimity.

5) Final beatitude, absolution; स भवान् सर्वलोकस्य भवाय विभवाय च अवतीर्णोऽशभागेन (sa bhavān sarvalokasya bhavāya vibhavāya ca avatīrṇo'śabhāgena) Bhāg.1.1.35.

6) Protection (pālana); नियन्ता जन्तूनां निखिलजगदुत्पादविभवप्रतिक्षेपैः क्रीडन् (niyantā jantūnāṃ nikhilajagadutpādavibhavapratikṣepaiḥ krīḍan) Viś. Guṇa.198.

7) Development; evolution.

Derivable forms: vibhavaḥ (विभवः).

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Vibhāva (विभाव).—(In Rhet.)

1) Any condition which produces or develops a particular state of body or mind; (one of the three main divisions of Bhāvas, the other two being anubhāva and vyabhicāribhāva q. q. v. v.); रत्याद्युद्बोधका लोके विभावाः काव्यनाट्ययोः (ratyādyudbodhakā loke vibhāvāḥ kāvyanāṭyayoḥ) S. D.62; its chief subdivisions are आलम्बन (ālambana) and उद्दीपक (uddīpaka); see आलम्बन (ālambana).

2) A friend, an acquaintance.

3) Any exciting circumstance (as dress &c.).

Derivable forms: vibhāvaḥ (विभावः).

Source: DDSA: The practical Sanskrit-English dictionary

Vibhava (विभव).—(1)? adj. Bhvr., free from existence: (bahu bodhisattvās tatha śrāvakāś ca…) bhavaprahīṇā vibha- vāś ca sarve SP 152.11 (verse), rid of existence and free from it, all of them; so both edd., no v.l.; but Burnouf exempts de terreur, implying vibhayāś, supported by Tibetan ḥjigs pa rab spaṅs; probably this is the true reading (vi-bhava would duplicate bhava-prahīṇa); (2) m. (= Pali id.) annihilation, destruction (Tibetan regularly ḥjig pa): (sarva-)dharmaprakṛti- svabhāvaṃ-(read °va- with Calc. ?)-saṃdarśana-vibhava- cakraṃ (of the dharmacakra) LV 422.19; vibhavaḥ Mvy 6469 = Tibetan (read) ḥbyer ba or ḥjig pa; often assoc. with its antonym saṃbhava, coming into existence, Mvy 6845 loka-vi° (6846 loka-saṃ°); (lokadhātusaṃbhavaṃ ca…) lokadhātuvibhavaṃ ca vicārayati Dbh 67.23; (kalpadā- haṃ) saṃdarśayanta vibhavaṃ tatha saṃbhavaṃ ca LV 298.12 (verse); saṃbhavaṃ vibhavaṃ caiva mohāt paśyanti bāliśāḥ, na saṃbhavaṃ na vibhavaṃ prajñāyukto vipaś- yati Laṅk 269.2—3 (verse); lokasya saṃbhavaṃ ca vibhavaṃ ca vyavalokayate Dbh 47.24; vibhava ucyate prahāṇaṃ tyāgaḥ (definition) Bbh 50.14; with bhava, instead of saṃbhava, vibhavaṃ ca bhavaṃ ca jñātva loke Mv iii.395.13 (verse); it is heresy to believe in either, bhava- vibhava-dṛṣṭi-vigatenānutpādanirodhajñānena Gv 469.11; ātmadṛṣṭi-(add bhavadṛṣṭi-with WT)-vibhavadṛṣṭi-SP 71.2.

Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary

Vibhava (विभव).—m.

(-vaḥ) 1. Substance, thing, property, wealth. 2. Emancipation from existence. 3. Supreme or superhuman power. 4. Magnanimity, lofty-mindedness. E. vi implying variety, privation, &c., and bhava being.

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Vibhāva (विभाव).—m.

(-vaḥ) 1. A friend or acquaintance. 2. One of the Bhayas or classes of properties into which the objects of poetical composition are divided; the causative or exciting property, as dress, perfumes, &c. of amorous desire; extravagant gesture of mirth; distress or pain of tenderness; arms and tumult of wrath or heroism, &c. E. vi various, and bhāva property, disposition.

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
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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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