The Sanskrit term Dvāradeśa can be transliterated into English as Dvaradesa or Dvaradesha, using the IAST transliteration scheme (?).

In Hinduism

Kavya (poetry)

Source: Brill: Śaivism and the Tantric Traditions (kavya)

Dvāradeśa (द्वारदेश) refers to the “entrance”, according to Bāṇa’s Kādambarī (p. 224-228).—Accordingly, “[Then he notices the dvārapāla (guardian of the gate), about which it is said that] [Caṇḍikā] had protected her entrance (dvāradeśa) with an iron buffalo installed in front, which, because of the fact that it had been marked by palms [dyed with] red-sandalwood, seemed to have been stamped by Yama’s hand-prints red with blood, the red eyes of which were being licked by jackals greedy for drops of blood”.

Source: ÖAW: Tantric Communities in Context (kavya)

Dvāradeśa (द्वारदेश) refers to the “entrance” (of the “temple-grounds”), according to Bāṇa’s depiction of the Caṇḍikā temple in his 7th century Kādambarī: a Sanskrit Kathā (poem) dealing revolving around the love story between prince Candrāpīḍa and the celestially beautiful princess Kādambarī.—Candrāpīḍa and his army come across the temple in the forest on their way from the Kailāsa mountain, the residence of his beloved Kādambarī, to Ujjayinī, where he was summoned to by his father Tārāpīḍa. Progressively advancing towards the inner parts of the temple area, the narrator provides a detailed description of the site and its central image of the goddess Caṇḍikā. The temple area is enclosed by an ivory fence, and its entrance (dvāradeśa) is framed by an iron archway. Ashoka trees flower in the courtyard that comprises an area referred to as uddeśa, possibly a forecourt. [...]

context information

Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.

Shaivism (Shaiva philosophy)

Source: SOAS University of London: Protective Rites in the Netra Tantra

Dvāradeśa (द्वारदेश) refers to “(being) station at the proper places at the entries” (of the maṇḍala), according to 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 11.1-24ab, while describing the appearance and worship of Tumburu]—“[...] [He worships] Deva as Tumburu in the middle of an eight petaled lotus, in the maṇḍala, [starting] in the East, O Devī. [...] Devīs and Dūtis stand in all directions, beginning in the East, etc. Thus, the female servants are in their proper places at the entries (dvāradeśa—dvāradeśataḥ) [of the maṇḍala]. The Dūtīs are called Jambhanī, Mohanī, Subhagā, and Durbhagā. The servants are called Krodhana, Vṛntaka, Gajakarṇa, and Mahābala. [...]”.

context information

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.

See also (Relevant definitions)

Partial matches: Desha, Dvara, Teca.

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Full-text: Garbhagriha, Angana.

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Search found 2 books and stories containing Dvaradesha, Dvāra-deśa, Dvara-desa, Dvara-desha, Dvāradeśa, Dvaradesa; (plurals include: Dvaradeshas, deśas, desas, deshas, Dvāradeśas, Dvaradesas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Abhijnana Sakuntalam (with translation and notes) (by Bidhubhusan Goswami)

Chapter 2: Translation and notes < [Abhijnana Sakuntalam, text and notes]

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Abhijnana Shakuntala (synthetic study) (by Ramendra Mohan Bose)

Prastavana (Prologue) < [Abhijnana Sakuntalam, text and commentary]

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