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अभिवादन (abhivAdana)

 
शब्दसागरः
English
अभिवादन
n.
 (-नं)
1. Respectful salutation, a bow or prostration
includ-
ing sometimes the name or title of the person so addressed, and
followed by the declaration of the person's own name.
2. Saluta-
tion of a superior or elder, by a junior or inferior, and especially of
the teacher by his disciple.
3. In general it is merely lifting the
joined hands to the forehead, and saying, अहमभिवादये I salute.
E.
अभि in presence of, and वादन speaking.
Capeller Eng
English
अभिवादन
n.
 =
prec.
m.
°शील
a.
 respectful,
modest.
Yates
English
अभि-वादन (नं)
n.
 Obeisance.
Spoken Sanskrit
English
अभिवादन - abhivAdana -
n.
 - handshaking [ computer ]
हस्तदोलन - hastadolana -
n.
 - handshaking [ computer ]
अभिवादन - abhivAdana -
n.
 - handshaking [ computer ]
अभिवादन - abhivAdana -
n.
 - salutation
अभिवादन - abhivAdana -
n.
 - respectful salutation
अभिवादन - abhivAdana -
n.
 - welcoming [ grandchild ]
अभिवादन - abhivAdana -
n.
 - welcome
अभिवादन - abhivAdana -
n.
 - greeting
अभिवादन - abhivAdana -
n.
 - reception
Wilson
English
अभिवादन
n.
 (-नं) Respectful salutation, a bow or prostration
including sometimes the name or title of the person so addressed, and followed
by the declaration of the person's own name. Salutation of a superior or elder,
by a junior or inferior, and especially of the teacher by his disciple. In
general it is merely lifting the joined hands to the forehead, and saying,
अहममिवादये I salute.
E.
 अभि in presence of, and वादन speaking.
Monier Williams Cologne
English
अभि-वादन
n.
 respectful salutation (including sometimes the name or title of the person so addressed and followed by the mention of the person's own name)
salutation (of a superior or elder by a junior or inferior, and especially of a teacher by his disciple
in general it is merely lifting the joined hands to the forehead and saying अहम् अभिवादये, I salute).
Goldstucker
English
अभिवादन Tatpur. n. (-नम्) Respectful salutation of a superior
or elder, especially of a Guru, by a junior or inferior for the
sake of obtaining his blessing
(Vīramitr. Āchāraprak.: अ-
भिवादननाम वटोरात्मानमभि गुरोराशीर्वचनानुकूलो व्यापा-
रः). It consists of three acts, viz. 1. the प्रत्युत्थान or rising
from the seat, 2. the उपसंग्रहण or पादोपसंग्रहण, the peculiar
mode of Hindu obeisance, and 3. the अभिवाद or the ut-
tering of the formula of salutation.
a. The first act is indispensable on the part of the person
whose duty it is to make the salutation, whatever be the
quality of the person saluted (Āpastamba: सर्वत्र तु प्रत्युत्था-
याभिवादनम्)
but the two other acts undergo various
modifications according to the rank or quality of the person
saluted and the person saluting.
b. With regard to the उपसंग्रहण or the obeisance, the
general rule is, according to Manu, that the saluter should
with crossed hands (comm.: the right hand being placed
over the left) clasp the feet of his Guru, touching the left
foot with his left, and the right foot with his right, hand
(Manu: व्यस्तपाणिना कार्यमुपसंग्रहणं गुरोः । सव्येन सव्यः
स्प्रष्टव्यो दक्षिणेन च दक्षिणः)
the same injunction is given
by Āśvalāyana and Baudhāyana with the addition that he
should first touch, with composure of mind, his own left
ear with his left and his right ear with his right, hand,
and then make his bow, in the indicated manner, by
touching his Guru from the knees to the feet
(Āśvalāy.:
वामं वामेन संस्पृश्य दक्षिणेन तु दक्षिणम् । हस्तेन कर्णं हस्ताभ्यां
गुरूणामभिवादनम् । वामोपरि करं कृत्वा दक्षिणं नाम चो-
च्चरेत् । जानुप्रभृति पादान्तमारभ्य पादयोर्नमेत्
Baudhāy.:
श्रोत्रे संस्पृश्य मनः समाधायाधस्ताज्जान्वोरा पद्भ्यामित्युपसंग्र-
हणम्)
according to some, his hands must be made
hollow, when he touches the feet of the Guru and he
is forbidden, under the threat of loosing the benefit of all
his pious actions, to perform this act only with one hand
(Paīṭhīnasi: उत्तानाभ्यां पाणिभ्यां दक्षिणेन दक्षिणं सव्येन सव्यं
पादमभिवादयेत्
Viṣṇu: अजाकर्णेन विदुषां मूर्खाणामेकपा-
णिना
Vīramitr. on the latter: श्रोत्रसमौ करौ कृत्वा पुनर-
जाकर्णवत्संपुटितेन करद्वयेनेत्यर्थः
Viṣṇu: जन्मप्रभृति यत्किं-
चिच्चेतसा धर्ममाचरेत् । सर्वं तन्निष्फलं याति एकहस्ताभिवा-
दनात्)
Āpastamba enjoins, on his part, that a Brāhmaṇa
when saluting should raise his right arm as far as his ears,
a Kshatriya as far as his breast (or according to a v. 1. as
far as his shoulder), a Vaiśya as far as his navel and that
a Sūdra making his obeisance should hold it down (Āpast.:
स्वं दक्षिणं बाहुं श्रोत्रसमं प्रसार्य ब्राह्मणोऽभिवादयेतोरःसमं
राजन्यो मध्यसमं वैश्यो नीचैः शूद्रः प्राञ्जलिः
Vīram. on the
latter: अंससमं राजन्य इत्यपि पाठः । मध्यं नाभिः
Atri, how-
ever, seems to reserve this mode of salutation for a learned
Brāhmaṇa in general, while he enjoins the touching of the
feet, if the person saluted is a Guru
दक्षिणं पाणिमुद्धृत्य
प्रकाममभिवादयेत् । श्रोत्रिये त्वञ्जलिः कार्यः पादोपग्रहणं गु-
रोरिति). If the person to be saluted is a woman, the
politeness of touching her from the knees to the feet is sub-
ject to some restrictions: if she is the wife of the Guru,
but not of the same class as her husband, Manu and other
legislators dispense with it altogether
if she is of the same
class and the student is young, he must pay her that re-
spect only when he returns from a journey, on other oc-
casions he prostrates himself before her at his daily salu-
tation, (Vīram. on Manu 2. 217. and Gautama: विप्रोष्येति व-
चनान्न प्रत्यहमिति गम्यते)
but if she is young and the young
man knows already to distinguish right from wrong which
is the case when he has completed his twentieth year (ac-
cording to Manu
or his sixteenth year, according to the
Vīram. on Gautama) he must never touch her feet but al-
ways prostrate himself before her
Manu enjoins further
that the sister of his mother, the wife of his maternal
uncle, his own wife's mother and the sister of his father
must be treated by him like the wife of his Guru, equally
so the wife of his brother (comm.: the eldest wife, of the
same class), and that the sister of his father and of his
mother as well as his own elder sister must be saluted in
the same manner as his mother, but that his paternal and
maternal kinswomen are to be greeted by touching their
feet only on his return from a journey. Gautama's rule
that the wives of a brother and one's own wife's mother
are never to be touched in this manner is restricted by the
Vīramitrodaya to the wives of the same class (Gaut.: नोप-
संग्रहणं भ्रातृभार्याणां श्वश्र्वाश्च
Viram.: यन्नोप°° इति गौत-
मवाक्यं तदसवर्णाविषयम्), and when the same legislator
enjoins that with the exception of a mother, the wife of a
paternal uncle and a sister, no woman must be touched
by her feet in being greeted except on the return from a
journey, the same commentator infers that this ceremony
is obligatory on the latter occasion (Gautama: नाविप्रोष्य
स्त्रीणाममातृपितृव्यभार्याभागिनीनाम्
Vīram.: अविप्रोष्येति
वचनाद्विप्रोष्य तु पादोपसंग्रहणं कर्तव्यमेव).
c. The formula of salutation consists in general, if the
person greeted is a man, of the word अभिवादये ‘I greet’,
followed by the declaration of the saluter's own name and
ending with the reverential word भोः (Manu: अभिवादात्परं
विप्रो ज्यायांसमभिवादयन् । असौ नामाहमस्मीति स्वं नाम
परिकीर्तयेत् ।…भोःशब्दं कीर्तयेदन्ते स्वस्य नाम्नोऽभि-
वादने । नाम्नां स्वरूपभावो हि भोभाव ऋषिभिः स्मृतः)
e. g.
अभिवादये देवदत्तोऽहं भोः, or अभिवादय इन्द्रवर्माहं भोः,
or अभिवादय इन्द्रपालितोऽहं भोः, or (if a woman greets) e. g.
अभिवादये गार्ग्यहं भोः
according to the Vīram., some com-
bine with the declaration of the name also that of the family
and the descendants when the word अभिवादये is placed
at the end of the salutation, e. g. अमुकप्रवरोऽमुकगोत्रोऽमुक-
शर्माहं भो भिवादये ‘father of such and such a son, descendant
of such and such a family, I, such and such a…sarman,
(e. g. कृष्णशर्मन्) Sir, greet (thee)’
if husband and wife salute
there is no other restriction (Gaut.: स्त्रीपुंयोगेऽभिवादतो
ऽनियममेके), but the formula becomes shortened in this way:
अभिवादये गार्ग्यहं गार्गशर्माहं भोः. If the person saluted is a
woman or a Śūdra or a man who either does not understand
the Sanskṛt meaning of the proper name or does not know
the proper manner of protracting the final vowel of the
name in the return of the salutation or is otherwise igno-
rant of the proper manner of returning it (see g.), the formula
of the saluter is simply thus: ‘अभिवादयेऽहम्’ ‘I greet’,
such an address being not considered an अभिवादन
(Vī-
ram. on Manu. 2. 123. and 126.: नामधेयस्याभिवादनिकस्या-
भिवादमभिवादनवाक्यार्थत्वं ये न जानते तान्स्त्रीं च प्रत्यह-
मिति लौकिकं नाम चोच्चरेत्प्राज्ञो न पूर्वोक्तमभिवादनवाक्यम् ।
यद्वा नामधेयस्याभिवादकनाम्नोऽन्तेऽभिवादं प्लुताकारारिकं
न जानते तान्प्रतीति द्वेधा मेधातिथिर्व्याचख्यौ
Medhātithi re-
ferring to the Śūtra and Vārttikas of Pāṇini VIII. 2. 83.).
[Medhātithi and Govindarāja take the word नाम in the
passage of Manu quoted above in its literal sense and give
the formula
e. g. Medhāt.: अभिवादये देवदत्तनामाहं भोः,
but this mode of salutation is not approved of by other
authorities
e. g. Kullūka in reference to this use of नामन्:
मेधातिथिगोविन्दराजयोरभिधानमप्रमाणम्.]
d. The general rule that prevails at a salutation is that
the person who receives it must be an ‘elder’ or what is
technically termed a Guru and that the person who pays
it must be a ‘youth’ or an inferior
such a salutation
may be of course occasional, but it is a duty of a youth
to salute his ‘elders’ or ‘Gurus’ every morning after
he has managed the consecrated fire (Yājnav.: अग्निकार्यं
ततः कुर्यात्संध्ययोरुभयोरपि ॥ ततोऽभिवादयेद्वृद्धानसावहमि-
ति ब्रुवन्
Yama: ततोऽभिवादयेद्वृद्धानग्निकार्यादनन्तरम्
Gautama: गुरोः पादोपसंग्रहणं प्रातः).--For the persons
comprised under the name गुरु and their relative superiority
or inferiority see s. v., it may suffice here to give the de-
finition of Devala who enumerates as male Gurus: the
teacher (see उपाध्याय), the father, the eldest brother, the
king, the maternal and paternal uncle, the father-in-law,
an initiated householder, the maternal and paternal grand-
father, and the eldest of the same class
as female Gurus:
the mother, the maternal and paternal grandmother, the
sisters of father and mother, the mother-in-law, and the
old nurse
and to add from the definition of others the
priest (see ऋत्विज्) and the spiritual teacher (see आचार्य).
If there are several persons present who have a claim to a
salutation, the teacher who has given instruction either on
worldly or ritual or spiritual matters, has precedence be-
fore all others, according to Manu (लौकिकं वैदिकं चापि
तथाध्यात्मिकमेव च । आददीत यतो ज्ञानं तं पूर्वमभिवादयेत्),
and, in general, every superior Guru has precedence before
the one next to him in degree. [In the passage of Gautama:
पादोपसंग्रहणं गुरुसमवायेऽन्वहम् । अभिगम्य तु विप्रोष्य मा-
तृपितृतद्बन्धूनां (i. e. mother, father, maternal uncle and aunt,
paternal uncle and aunt &c.) पूर्वजानां (i. e. elder brothers
&c.) विद्यागुरूणां (i. e. the Upādhyāya, Āchārya &c.) तत्त-
द्गुरूणां च (i. e. their maternal or paternal grandfathers &c.)
संनिपाते परस्य, the last word (परस्य) does not imply that
each following precedes in rank each preceding, but means
each superior
Vīram.: मात्रादीनां पुरा यत्संनिपाते समागमे
परस्योत्कृष्टस्य प्रथममुपसंग्रहणं कर्तव्यम्.] The term ‘youth’
mentioned above is not to be taken in its literal, but in its
metaphorical sense
for Manu rules that fellow citizens are
equal (as to age) for ten years, dancers and singers for five,
learned theologians for three, but persons related by blood
for a very short time
again, that one must consider a
Brāhmaṇa though but ten years old, as if he were the father
of a Kshatriya though aged a hundred years
therefore a
friend, e. g., is not to be addressed with the words भोः or
भवत्, unless he be older than ten years, and a Brāhmaṇa
must never salute first a Kshatriya or a man of a lower
class, however distinguished he be (Vīram.: दशवर्षाधिककः
सखा भोभवच्छब्दाभ्यां संबोध्यः
Śātātapa: नाभिवाद्यास्तु वि-
प्रेण क्षत्रियाद्याः कथंचन । ज्ञानकर्मगुणोपेता यद्यप्येते बहुश्रु-
ताः)
for if he does so, he incurs severe spiritual penalties.
e. Persons not to be saluted are, according to Manu, Gau-
tama, Baudhāyana: a priest (Ṛtvij), a wife's father, a maternal
and paternal uncle, learned and pious persons, if they are
younger
they are merely to be addressed with the words ‘I, so
and so, am here’ असावहम्, and to be honoured by rising from
the seat
this ceremony does not constitute, therefore, an
अभिवादन. [In Manu 2. 130. the word गुरून् is to be taken
in the sense of ‘an elder by learning and piousness’
it
does not occur in the corresponding passages of Gautama
and Baudh.
the former: ऋत्विक्श्वशुरपितृव्यमातुलानां तु य-
वीयसां प्रत्युत्थानमनभिवाद्याः
the latter with the same words
except for the last, प्रत्युत्थायाभिभाषणम्.] In law courts, in
houses of penance and palaces where Brāhmaṇas are assem-
bled, the latter are not to be saluted individually, but the words
सर्वेभ्यो नमः ‘respect to all’ are to be addressed to the whole
assembly
this mode of address is called the नमस्कार which
is different therefore from the अभिवादन
(Viṣṇu: सभासु
चैव सर्वासु यज्ञराजगृहेषु च नमस्कारं न कुर्वीत ब्राह्मणं ना-
भिवादयेत्
Vīram. on those words: सर्वासु धर्मव्यवहारप्रा-
यश्चित्तादिनिर्णयसभासु नमस्कारं न कुर्यात् । प्रत्येकमिति शे-
षः । किं तु सर्वेभ्यो नम इत्येव वक्तव्यम्
Vṛhadviṣṇu: सभां
नाभिवादयेत्)
Āpastamba forbids to salute a man who
carries fuel, flowers, kuśa grass, fire, water and rice in
his hands and one who performs the Japahoma
Kātyāyana:
a wicked man, a cripple, a stranger, one who has enemies
after him, a diseased person, a Yogin, one bent upon do-
ing penance and a youngster (similarly Vṛhaspati)
Śatā-
tapa: a heretic, an outcaste (पतित), a Vrātya (q. v.), a
person while his head is oiled, while eating, yawning,
cleansing his teeth, performing his natural functions &c.
the Vṛhadnāradīya: an atheist, a libertine (भिन्नमर्याद), an
impious man, a thief and a cheat, a man fond of litigation,
a drunken man, one who vomits or stands in water, one
who carries rice given to him as alms or one who is in a
lying position, one who performs a Śrāddha, a vow or a
sacrifice
amongst women Śātātapa forbids to greet: one in
her courses, one recently delivered, one who has killed her
husband and one who has miscarried.
f. A man must not salute, according to Āpastamba, while
he has his shoes on, while his head is covered (वेष्टितशि-
राः) and while his hands are stretched out
according to
Śaṅkha, while he carries water in his hands, while he is
unclean, performs funeral rites or is in a lying position
…, according to Baudhāyana, while he carries fuel, a
water-jug, flowers or rice.
g. The return of the salutation or the प्रत्यभिवादन con-
sists, generally, in uttering first the words आयुष्मान्भव
सौम्य ‘long mayst thou live, friend’ or similar words to
the same effect
(Manu: आयुष्मान्भव सौम्येति वाच्यो विप्रो
ऽभिवादने, where the word इति indicates, according to Me-
dhātithi and the Vīramitrodaya, that the preceding words are
merely an illustration of the phrase to be used
thus the
address may be worded also in this manner: आयुष्मानेधि or
दीर्घायुर्भूयाः or चिरं जीव &c.)
these words are followed
by the name of the person who has greeted first and, if
the latter is a Brāhmaṇa, the last vowel of his name, which
at the same time is the last vowel of the whole phrase, be-
comes protracted (according to the general rules on making
vowels प्लुत q. v.)
some require moreover, that the name
should always receive the addition of the word शर्मन्, others,
however, consider this addition unnecessary (Manu: अका-
रश्चास्य नाम्नोऽन्ते वाच्यः पूर्वाक्षरः प्लुतः
Vīram.: तत्र नामै-
वेति केचित् । शर्मान्तमित्यपरे)
the return of the salute to
a Brāhmaṇa would therefore run on the following pattern:
आयुष्मान्भव सौम्य देवदत्ता३, or आयुष्मान्भव सौम्य देवद-
त्तशर्मा ३ न्, or आयुष्मान्भव पिणाकपाणा ३ इ (= पिणाक-
पाणे), or …विष्णा ३ उ (= विष्णो), or आयुष्मानेधि
… &c.
(the omission of the word शर्मन् when it originally
belongs to the name, or the omission of the name altogether
are rebuked by Kullūka). If the person thus addressed is
a Kshatriya or Vaiśya or if the word भोः is added after
the name (which seems permitted according to Kātyāyana
on Pāṇ. VIII. 2. 83., although Patanjali observes that other
authorities do not approve of the combination of the name
and भोः, but allow only the enunciation of the one or the
other), the protraction of the vowel is optional
e. g. in
returning the salute to a Kshatriya: आयुष्मानेधीन्द्रवर्मा ३ न्
or …°वर्मन्, to a Vaiśya: आयुष्मानेधीन्द्रपालिता ३ or
…°पालित
or with भोः, आयुष्मानेधि देवदत्त भोः ३ or
…भोः (but the latter phrase should be, according to the
above mentioned observation, either आयुष्मानेधि भोः ३ or
…देवदत्ता ३)
if the person addressed is a woman or a
Śūdra or spoken to in contempt or derision, no protraction
of the vowel takes place, e. g. a woman: आयुष्मती भव
गार्गि
a Śūdra: आयुष्मानेधि तुषजक
or in contempt: आ-
युष्मानेधि स्थालिन् (Patanjali: असूयकस्त्वमसि जाल्म । न त्वं
प्रत्यभिवादनमर्हसि । भिद्यस्व वृषल स्थालिन्
Kaiyyaṭa: असू-
यकः प्रत्याचष्टे । प्रत्यभिवादवाक्यान्तस्थस्य नाम्नो गोत्रस्य च
प्लुत इष्यते नान्यस्येति यौगिकस्य प्लुतो न विधेयः । तत्र प्रत्य-
भिवादयित्रा स्थालिशब्दं संज्ञां मत्वा प्लुतो विहितः । यदा तू-
पहासार्थमसूयकस्तमाक्षिपति तदासौ प्रत्यभिवादं नार्हत्याशी-
र्वचनं हि प्रत्यभिवादो गृह्यते । प्रतिसंभाषणमात्रं तु प्रत्यभिवादं
मत्वा वार्त्तिककृतासूयके प्रतिषेध उक्तः
in phrases such as
देवदत्त कुशल्यसि, देवदत्त आयुष्मानेधि which are not word-
ed in the proper manner in which the return of a salutation
should be made, since the name does not stand at the end
of the sentence, the protraction of the vowel is equally
prohibited).--If the person to whom the salutation is to
be returned, has performed the preparatory observances of
a sacrifice, his name should not be enounced but in its
place the reverential word भोः
and to the wife of another
or to any woman not related by blood the epithet of address
should be भवति or सुभगे or भगिनि (according to Manu).
After the person has returned the greeting, he may put
the usual polite questions, after the saluter's health &c.
(it is not therefore the latter who asks after the health &c.
of the person who returns the salute, for Govindarāja who
expresses that opinion, is rebuked for it by Kullūka)
the
model, however, laid down by Manu and Āpastamba, that
a Brāhmaṇa must be asked whether he prospers, a Ksha-
triya whether he is quite well, a Vaiśya whether he is
happy, and a Śūdra whether he is free from disease (Manu:
ब्राह्मणं कुशलं पृच्छेत्क्षत्रबन्धुमनामयम् । वैश्यं क्षेमं समागम्य
शूद्रमारोग्यमेव च
Āpastamba: कुशलमवरवयसं समानवयसं
वा विप्रं पृच्छेत् । अनामयं क्षत्रियं क्षेमं वैश्यमारोग्यं शूद्रम्)
is not to be taken in its literal sense, as the commentators
observe and as may be inferred from instances in the epic
and dramatic literature
thus in the Sabhāparvan of the Ma-
hābhārata, Nārada after having returned the salute of Yu-
dhishthira does not content himself with the question whether
the king is quite well, but overwhelms him with an inter-
rogatory of 110 Slokas (v. 151-260) which is perhaps the
completest of its kind, though probably an overdone illus-
tration of this part of a Hindu greeting.
b. The object of the प्रत्यभिवादन being a blessing (Viṣṇu:
शिष्याणामाशिषं दद्यात्पादोपग्रहणो गुरुः and compare the
commencement of this article), a person who omits to re-
turn the salutation is threatened by Yama to become guilty
of all the sins of the person he ought to have greeted
(अभिवादे तु यः पूर्वमाशिषं न प्रयच्छति । यद्दुष्कृतं भवेत्तस्य
तस्माद्भागं प्रपद्यते), by Angiras to fall into hell and by
the Bhavishya-Purāṇa moreover, if the person thus slighted
is a Brāhmaṇa, to be reborn in a future life as a tree on a
cemetery which will be inhabited by vultures and crows
(Bhav.-Pur.: अभिवादे कृते यस्तु न करोत्यभिवादनम् । आशिषं
वा न कुर्वीत स याति नरकं ध्रुवम् । अभिवादे कृते यस्तु तं विप्रं
नाभिवादयेत् । श्मशाने जायते वृक्षो गृध्रकाकनिषेवितः).--
i. As a reward for performing properly and habitually the
ceremony of a salutation Manu promises an increase of
life, wisdom, fame and strength (अभिवादनशीलस्य नित्यं
वृद्धोपसेविनः । चत्वारि संप्रवर्धन्त आयुर्विद्या यशो बलम्)
and the Buddhistic work Dhammapāda which has modified
the quoted verse, an increase of life, beauty, happiness and
strength (अभिवादनशीलस्स निच्चं वद्धापचायिनो । चत्तारो
धम्मा वड्ढन्ति आयु वण्णो सुखं बलं). Comp. अभिवन्दन.
E. वद् in the caus., with अभि, kṛt aff. ल्युट्.
Benfey
English
अभिवादन अभिवादन, i. e. अभि-वद्
+ अन,
n.
 Respectful salutation, Man.
2, 124.
Apte Hindi
Hindi
अभिवादनम्
नपुं*
 - अभि+वद्+ल्युट्
"ससम्मान नमस्कार, छोटों के द्वारा बड़ों को प्रणाम, शिष्य के द्वारा गुरू को प्रणाम"
Shabdartha Kaustubha
Kannada
अभिवादन
पदविभागः - > नपुंसकलिङ्गः
कन्नडार्थः - > ಗೌರವದಿಂದ ಮಾಡುವ ನಮಸ್ಕಾರ /ವಿನಯಪೂರ್ವಕವಾದ ನಮಸ್ಕಾರ
निष्पत्तिः - > अभि + वद (व्यक्तायां वाचि) + णिच् - "ल्युट्" (३-३-११७)
व्युत्पत्तिः - > अभिमुखं वाद्यते आशीरनेन
प्रयोगाः - > "अभिवादनशीलस्य नित्यं वृद्धोपसेविनः । चत्वारि तस्य वर्धन्ते आयुर्विद्या यशो बलम् ॥"
L R Vaidya
English
aBivAdana {% n. %} Respectful salutation of a superior or elder by an inferior or junior for the sake of obtaining his blessing. (It consists of three acts- (1) प्रत्युत्थान or rising from the seat
(2) उपसंग्रहण or touching the feet, and (3) अभिवाद or the uttering of the formula of salutation).
Lanman
English
abhivādana, n. salutation. [do.]
Sanskrit Tibetan
Tibetan
gus pa
१) अभिवादन २) आदर ३) उपास्ति ४) गौरव ५) नम्र ६) भक्ति ७) मान ८) शुश्रूडमाण ९) श्रद्धा १०) समाप्ति ११) सम्भ्रम १२) सौरभ्य १३)
gus par smra ba
अभिवादन
अभिधानचिन्तामणिः
Sanskrit
--source--
समास्तु पादग्रहणाभिवादनोपसंग्रहाः ॥ ८४४ ॥
-wordlist-
पादग्रहण (क्ली), अभिवादन (क्ली), उपसङ्ग्रह (पुं)
अमरकोशः
Sanskrit
Word: अभिवादनम्
Root: अभिवादन
Gender: नपुं
Number: all
Meaning(s):
⇒ welcome
⇒ greeting
⇒ reception
⇒ salutation
⇒ respectful salutation
⇒ handshaking [computer]
⇒ welcoming [grandchild]
Shloka(s):
2|7|41|1 ► समे तु पादग्रहणमभिवादनमित्युभे। (ब्रह्मवर्गः)
Synonym(s):
➠ 2|7|41|1 ⇢ पादग्रहणम् (पादग्रहण) (नपुं)
➠ 2|7|41|1 ⇢ अभिवादनम् (अभिवादन) (नपुं) ⇒ welcome, greeting, reception, salutation, respectful salutation, handshaking [computer], welcoming [grandchild]
Related word(s):
परा_अपरासंबन्धः ➡ क्रिया
जातिः ➡ क्रिया
शब्दकल्पद्रुमः
Sanskrit
अभिवादनं,
क्ली,
 (अभिमुखीकरणाय वादनं नामो-च्चारणपूर्व्वकनमस्कारः, अभि + वद् + णिच् भावेल्युट् ।) नामोच्चारणपूर्व्वकनमस्कारः । अभि-वादये भो अमुकशर्म्माहमित्येवंरूपः । तत्तु पाद-स्पर्शपूर्व्वकनमस्कारः । तत्पर्य्यायः । पादग्रहणं २ ।इत्यमरः ॥
(“अभिवादनशीलस्य नित्यं वृद्धोपसेविनः ।चत्वारि संप्रवर्द्धन्ते आयुर्विद्यायशोबलं” ॥
इति मनुः ।)
वाचस्पत्यम्
Sanskrit
अभिवादन
न०
 अभिमुखीकरणाय वादनं वदनम्
चु०
 --वद-ल्युट्, अभिमुखं वाद्यते आशीरनेन वद--णिच्--ल्युट्वा । १ नामग्रहणपूर्व्वकनतौ २ पादग्रहणेन वाचा वा नतौ ।तत् प्रकारो यथा “ऊर्द्ध्वं प्राणाह्युत्क्रामन्ति यूनः स्थविरआयति । प्रत्युत्थानाभिवादाभ्यां पुनस्तान् प्रतिपद्यते ॥
अभिवादनशीलस्य नित्यं वृद्धोपसेविनः । चत्वारि संप्रवर्द्धन्तेआयुर्विद्या यशो बलम् ॥
अभिवादात् परं विप्रो ज्यायांस-मभिवादयन् । असौ नामाहमस्मीति स्वं नाम परिकीर्त्तयेत् ॥
नामधेयस्य ये केचिदभिवादं न जानते । तान् प्राज्ञोऽह-मिति ब्रूयात् स्त्रियः सर्वास्तथैवच ॥
भोःशब्दं कीर्त्तयेदन्तेस्वस्य नाम्नोऽभिवादने । नाम्नां स्वरूपभावोहि भोमावऋषिभिः स्मृतः ॥
आयुष्मान् भव सौम्येति वाच्यो विप्रो-ऽभिवादकः (ने) । अकारश्चास्य नाम्नोऽन्ते वाच्यः पूर्व्वा-क्षरप्लुतः ॥
यो न वेत्त्यभिवादस्य विप्रः प्रत्यभिवादनम् ॥
नाभिवाद्यः स विदुषा यथा शूद्रस्तथैव सः ॥
ब्राह्मणंकुशलं पृच्छेत् क्षत्त्रबन्धुमनामयम् । वैश्यं क्षेमं समागम्यशूद्रमारोग्यमेव च ॥
अवाच्यो दीक्षितो नाम्ना यवीयानपियो भवेत् । भोभवत्पूर्व्वकं त्वेनमभिभाषेत धर्मवित् ॥
परपत्नी तु या स्त्री स्यादसम्बन्धा च योनितः । तां ब्रूया-द्भवतीत्येवं सुभगे! भगिनीति च ॥
मातुलांश्च पितृव्यांश्चश्वशुरानृत्विजो गुरून् । असावहमिति ब्रूयात् प्रत्युत्थाययवीयसः ॥
मातृष्वसा मातुलानी श्वश्रूरथ पितृष्वसा ।संपूज्या गुरुपत्नीवत् समास्ता गुरुभार्य्यया ॥
भ्रातुर्भार्य्यो-पसंग्राह्या सवर्णाहन्यहन्यपि । विप्रोष्य तूपसंग्राह्याज्ञातिसम्बन्धियोषितः ॥
पितुर्भगिन्यां मातुश्च ज्यायस्याञ्चस्वसर्य्यपि मातृवद्वृत्तिमातिष्ठेत् माता ताभ्यां गरीयसी ॥
दशाब्दाख्यं पौरसख्यं पञ्चाब्दाख्यं कलाभृताम् । त्र्यब्द-पूर्व्वं श्रोत्रियाणां स्वल्पेनापि स्वयोनिषु ॥
ब्राह्मणं दश-वर्षन्तु शतवर्षन्तु भूमिपम् । पितापुत्त्रौ विजानीयाद्-ब्राह्मणस्तु तयोः पिता ॥
वित्तं बन्धुर्वयः कर्म विद्याभवति पञ्चमी । एतानि मान्यस्थानानि गरीयो यद्यदु-त्तरम् ॥
पञ्चानां त्रिषु वर्णेषु भूयांसि गुणवन्ति च । यत्रस्युः सोऽत्र मानार्हः शूद्रोऽपि दशमीं गतः ॥
चक्रिणोदशमीस्थस्य रोगिणो भारिणः स्त्रियाः । स्नातकस्य चराज्ञश्च पन्था देयो वरस्य च ॥
तेषान्तु समवेतानां मान्यौस्नातकपार्थिवौ । राजस्नातकयोश्चैव स्नातको नृपमानभाक्”इति मनुः “राजर्त्विक्श्रीत्रियाधर्मप्रतिषेध्युपाध्यायपितृव्यमातामहमातुलश्वशुरज्येष्ठभ्रातृसम्बन्धिनश्चाचार्य्यवत् । पत्न्यएतेषां सर्वर्लाः । मातृष्वसा पितृष्वसा ज्येष्ठा स्वसा च ॥
श्वशुर-पितृव्यमातुलर्त्विजां कनीयसां प्रत्युत्थानमेवाभिवादनम् ।हीनवर्ण्णानां गुरुपत्नीनां दूरादभिवादनं न पादोपसंस्प-र्शनम् । गुरुपत्नीनां गात्रोत्सादनाञ्जनकेशसंयभमपाद-प्रक्षालनं न कुर्य्यात्” विष्णुः । “पादोपसंग्रहणंगुरुसमवायेऽ-न्वहम् । अभिगम्य तु विप्रोष्य मातापितृतद्बन्धूनां पूर्व्वजानांविद्यागुरूणां तत्तद्गुरूणाञ्च सन्निपाते परस्य । नाम प्रोच्याहमयमित्यभिवादोऽज्ञसमवाये स्त्रीपुंयोगेऽमिवादतोऽनिय-ममेके न विप्रोष्य स्त्रीणाममातृपितृव्यभार्य्याभगिनीनां, नोपसंग्रहणं भ्रातृभार्य्याणां श्वश्र्वाश्च । ऋत्विक्श्वशुर-पितृव्यमातुलानान्तु यवीयसां प्रत्युत्थानमनभिवाद्यातपान्थःपूर्व्वः पौरोऽशीतिकावरः शूद्रोऽप्यपत्यसमेनावरोऽप्यार्य्यःशूद्रेण नाम चास्य वर्जयेद्राज्ञश्चाजपः प्रेष्योभोभवन्नितिवयस्यः समानेऽहनि जातोदशवर्षवृद्धः पौरः पञ्चभिःकलाभरः स्त्रीत्रियश्चारणस्त्रिभिः राजन्योर्वश्यः कर्मविद्या-हीनोदीक्षितस्य प्राक्क्रयात् । वित्तबन्धुकर्मजातिविद्याव-यांसि मान्यानि परवसीयांसि श्रुतन्तु सर्वेब्योगरीयस्तन्मूल-त्वाद्धर्मस्य श्रुतः” गौत० । अनभिवाद्याश्च “समिद्वार्युदकुम्भपुष्पान्नहस्तोमाभिवादयेद्यच्चाध्येवंयुक्तमिति” बौधायनः ।“जपयज्ञजलस्यञ्च समित्पुष्पकुशानलान् दन्तकाष्ठञ्च भक्ष्यञ्चवहन्तं नाभिवादयेदिति” लघुहारीतः । अन्यत्रापि ।“समित्पुष्पकुशाग्न्यम्बु--मृदन्नाक्षतपाणिकः । जपं होमञ्चकुर्वाणोनाभिवाद्यो द्विजो भवेदिति” च ।
Stchoupak
French
अभि-वादन-
nt. salutation.