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"bhāṣ" has 1 results.
    
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
√bhāṣbhāṣaavyaktāyāṃ vāci1396
  
"bhāṣ" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√भाष्bhāṣspeaking articulately / vyaktāvāc1029/2, 936/1Cl.1
     Amarakosha Search  
9 results
     
WordReferenceGenderNumberSynonymsDefinition
anulāpaḥMasculineSingularmuhurbhāṣātatulogy
bhāṣyam3.5.31NeuterSingular
brāhmīFeminineSingularvāṇī, sarasvatī, bhāratī, bhāṣā, gīḥ, vākthe goddess of spech
maunam2.7.38NeuterSingularabhāṣaṇam
prasādaḥ3.3.98MasculineSingularnāma, jñānam, saṃbhāṣā, kriyākāraḥ, ājiḥ
uktam3.1.108MasculineSingularuditam, jalpitam, ākhyātam, abhihitam, lapitam, bhāṣitam
vyāhāraḥMasculineSingularvacaḥ, uktiḥ, lapitam, bhāṣitam, vacanamspeech
paribhāṣaṇamNeuterSingulardisparagement
ābhāṣaṇamNeuterSingularālāpaḥaddressing
     Monier-Williams
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660 results for bhāṣ
     
Devanagari
BrahmiEXPERIMENTAL
bhāṣ cl.1 A1. () bh/āṣate- (Epic also P. ti-; perfect tense babhāṣe- etc.; future bhāṣiṣyate-or bhāṣitā- grammar : Aorist abhāṣiṣi-, ṣṭhāḥ-, ṣata- ; infinitive mood bhāṣitum- ; bhāṣṭum- ; ind.p. bhāṣitvā-, -bhāṣya- ), to speak, talk, say, tell (with acc, of thing or person, sometimes also with accusative of thing and person) etc. ; to speak of or about or on (accusative) ; to announce, declare ; to call, name, describe as (with two accusative) ; to use or employ in speaking ; Passive voice bhāṣyate- (Aorist abhāṣi-), to be spoken, be addressed or spoken to etc.: Causal bhāṣayati-, te- (Aorist ababhāṣat-or abībhaṣat- ) , to cause to speak or talk ; to cause to speak id est to think, agitate, disquiet ; to say, speak : Desiderative , bibhāṣiṣate- grammar : Intensive babhāṣyate-, bābhāṣṭi- (sometimes confounded with bhaṣ-; see bhaṇ-and bhās-).
bhāṣ( bhaṣ-), occurring only in rakṣo-bhāṣ- q.v View this entry on the original dictionary page scan.
bhāṣāf. speech, language (especially common or vernacular speech, as opp. to Vedic or in later times to Sanskrit) View this entry on the original dictionary page scan.
bhāṣāf. any Prakrit dialect or a particular group of 5 of them (viz. māhārāṣṭrī-, śaurasenī-, māgadha-, prācyā-, and avanti-, also called pañca-vidhā- bhāṣā-; see under prākṛta-,p.703) View this entry on the original dictionary page scan.
bhāṣāf. description, definition View this entry on the original dictionary page scan.
bhāṣāf. (in law) accusation, charge, complaint, plaint View this entry on the original dictionary page scan.
bhāṣāf. Name of sarasvatī- View this entry on the original dictionary page scan.
bhāṣāf. (in music) of a rāgiṇī-. View this entry on the original dictionary page scan.
bhāṣa wrong reading for bhāsa- q.v View this entry on the original dictionary page scan.
bhāṣācitrakan. a play on words, conundrum View this entry on the original dictionary page scan.
bhāṣājñam. "versed in languages", Name of a man View this entry on the original dictionary page scan.
bhāṣakamfn. (in fine compositi or 'at the end of a compound') speaking, talking about View this entry on the original dictionary page scan.
bhāṣākaumudīf. Name of work View this entry on the original dictionary page scan.
bhāṣākumudamañjarīf. Name of work View this entry on the original dictionary page scan.
bhāṣālīlāvatīf. Name of work View this entry on the original dictionary page scan.
bhāṣāmañjarīf. Name of work View this entry on the original dictionary page scan.
bhāṣaṇan. (in fine compositi or 'at the end of a compound' f(ā-).) the act of speaking, talking, speech, talk etc. View this entry on the original dictionary page scan.
bhāṣaṇan. kind words, kindness (equals sāma-dānādi-) View this entry on the original dictionary page scan.
bhāṣaṇan. (in dramatic language) expression of satisfaction after the attainment of an object View this entry on the original dictionary page scan.
bhāṣaṇīf. resembling ( bhāṣaṇīkṣaulema ṇī-kṣaulema-(?) m.Name of a family ) View this entry on the original dictionary page scan.
bhāṣaṇīkṣaulemam. bhāṣaṇī
bhāṣāntara(ṣānt-) n. another dialect or version, translation View this entry on the original dictionary page scan.
bhāṣānuśāsana(ṣānuś-) n. Name of a Prakrit grammar. View this entry on the original dictionary page scan.
bhāṣāpādam. the plaint or charge (the first of the 4 stages of a lawsuit;also Name of work ) View this entry on the original dictionary page scan.
bhāṣāparicchedam. "definition of (the categories of) speech", Name of a compendium of the nyāya- system by viśva-nātha- View this entry on the original dictionary page scan.
bhāṣāprakāśikāf. Name of work View this entry on the original dictionary page scan.
bhāṣāratnan. Name of work View this entry on the original dictionary page scan.
bhāṣārṇava(ṣārṇ-) n. Name of work View this entry on the original dictionary page scan.
bhāṣāsamam. "Prakrit -like", a sentence so arranged that it may be either Sanskrit or Prakrit View this entry on the original dictionary page scan.
bhāṣāsamitif. (with jaina-s) moderation in speech View this entry on the original dictionary page scan.
bhāṣāvivṛtigītāf. Name of work View this entry on the original dictionary page scan.
bhāṣāvṛttif. Name of work View this entry on the original dictionary page scan.
bhāṣāvṛttyarthavṛttif. Name of work View this entry on the original dictionary page scan.
bhāṣikamfn. belonging to common or vernacular speech View this entry on the original dictionary page scan.
bhāṣikāf. speech, language View this entry on the original dictionary page scan.
bhāṣikan. general rule View this entry on the original dictionary page scan.
bhāṣikasūtran. Name of a sūtra- (on the manner of marking the accent in the ) attributed to kātyāyana-. View this entry on the original dictionary page scan.
bhāṣikasvaram. equals brāhmaṇasvara- View this entry on the original dictionary page scan.
bhāṣinmfn. saying, speaking, loquacious (mostly in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
bhāṣipakṣinm. a talking bird View this entry on the original dictionary page scan.
bhāṣitamfn. spoken, uttered, said View this entry on the original dictionary page scan.
bhāṣitamfn. spoken to, addressed etc. View this entry on the original dictionary page scan.
bhāṣitan. speech, language, talk View this entry on the original dictionary page scan.
bhāṣitapuṃskamfn. equals ukta-puṃska- (q.v) ( bhāṣitapuṃskatva -tva- n. ) View this entry on the original dictionary page scan.
bhāṣitapuṃskatvan. bhāṣitapuṃska
bhāṣitavyamfn. to be spoken to or addressed (varia lectio for bhajitavya-). View this entry on the original dictionary page scan.
bhāṣitṛmfn. speaking, a speaker, talker (with acc, or in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
bhāṣyan. speaking, talking View this entry on the original dictionary page scan.
bhāṣyan. any work in the common or vernacular speech View this entry on the original dictionary page scan.
bhāṣyan. an explanatory work, exposition, explanation, commentary (especially on technical sūtra-s) etc. View this entry on the original dictionary page scan.
bhāṣyan. Name of patañjali-'s commentator or commentary on the sūtra-s of pāṇini- (see mahā-bhāṣya-) View this entry on the original dictionary page scan.
bhāṣyan. of the 4th chapter of the View this entry on the original dictionary page scan.
bhāṣyan. a sort of house or building View this entry on the original dictionary page scan.
bhāṣyabhānuprabhāf. Name of work View this entry on the original dictionary page scan.
bhāṣyabhūtamfn. being an explanation, serving as a commentary View this entry on the original dictionary page scan.
bhāṣyacandrikāf. Name of work View this entry on the original dictionary page scan.
bhāṣyadīpikāf. Name of work View this entry on the original dictionary page scan.
bhāṣyakaiyaṭīyan. kaiyaṭa-'s commentator or commentary on patañjali-'s bhāṣya- View this entry on the original dictionary page scan.
bhāṣyakāram. Name of various commentators (of patañjali-, śaṃkarācārya-, a poet etc.) vArttika View this entry on the original dictionary page scan.
bhāṣyakāraprapattif. Name of work View this entry on the original dictionary page scan.
bhāṣyakārastotran. Name of work View this entry on the original dictionary page scan.
bhāṣyakṛtm. the writer of any commentator or commentary , (especially) Name of patañjali- View this entry on the original dictionary page scan.
bhāṣyanavāhnikan. Name of work View this entry on the original dictionary page scan.
bhāṣyapradīpam. Name of work ( bhāṣyapradīpavivaraṇa pa-vivaraṇa- n.and bhāṣyapradīpoddyotana poddyotana- n. ) View this entry on the original dictionary page scan.
bhāṣyapradīpavivaraṇan. bhāṣyapradīpa
bhāṣyapradīpoddyotanan. bhāṣyapradīpa
bhāṣyapratyayam. Name of work View this entry on the original dictionary page scan.
bhāṣyapratyayodbodham. Name of work View this entry on the original dictionary page scan.
bhāṣyarājam. Name of work View this entry on the original dictionary page scan.
bhāṣyaratnaprabhāf. Name of work View this entry on the original dictionary page scan.
bhāṣyaratnaprakāśikāf. Name of work View this entry on the original dictionary page scan.
bhāṣyaratnāvalīf. Name of work View this entry on the original dictionary page scan.
bhāṣyārthasaṃgraham. Name of work View this entry on the original dictionary page scan.
bhāṣyaṭīkāf. Name of work View this entry on the original dictionary page scan.
bhāṣyavārttikan. Name of work View this entry on the original dictionary page scan.
bhāṣyāvatārikāf. Name of work View this entry on the original dictionary page scan.
bhāṣyaviṣayavākyadīpikāf. Name of work View this entry on the original dictionary page scan.
bhāṣyavyākhyāf. Name of work View this entry on the original dictionary page scan.
ābhāṣA1. -bhāṣate-, to address, speak to etc. ; to talk, converse with ; to talk, speak ; to communicate ; to call, shout ; to name ; to promise View this entry on the original dictionary page scan.
ābhāṣam. speech, talking View this entry on the original dictionary page scan.
ābhāṣam. addressing View this entry on the original dictionary page scan.
ābhāṣam. a saying, proverb View this entry on the original dictionary page scan.
ābhāṣam. introduction, preface View this entry on the original dictionary page scan.
abhāṣaṇan. not speaking, silence. View this entry on the original dictionary page scan.
ābhāṣaṇan. addressing, speaking to, conversing with, entertainment View this entry on the original dictionary page scan.
ābhāṣitamfn. addressed View this entry on the original dictionary page scan.
ābhāṣitamfn. spoken, told View this entry on the original dictionary page scan.
ābhāṣyamfn. to be addressed, worthy of being spoken to or conversed with View this entry on the original dictionary page scan.
ābhāṣya ind.p. having addressed, having spoken to. View this entry on the original dictionary page scan.
abhibhāṣto address, speak to (accusative) etc. ; converse with (instrumental case) etc. ; to utter, say (abhibhāṣante-,"people use to say") ; to confess View this entry on the original dictionary page scan.
abhibhāṣaṇan. the act of addressing or speaking to View this entry on the original dictionary page scan.
abhibhāṣinmfn. addressing, speaking to. View this entry on the original dictionary page scan.
abhibhāṣitamfn. addressed, spoken to. View this entry on the original dictionary page scan.
abhibhāṣitan. plural word, View this entry on the original dictionary page scan.
abhibhāṣyamfn. to be addressed. View this entry on the original dictionary page scan.
abhibhāṣyamāṇamfn. being addressed. View this entry on the original dictionary page scan.
aitareyopaniṣadbhāṣyan. Name of a treatise and commentary on the last. View this entry on the original dictionary page scan.
ākāśabhāṣitan. (in theatrical language) speaking off the stage (to one out of sight) commentator or commentary on View this entry on the original dictionary page scan.
alpabhāṣinmfn. speaking little, taciturn. View this entry on the original dictionary page scan.
amṛṣābhāṣitvan. speaking truthfully (one of the qualities of a good spy) commentator or commentary on View this entry on the original dictionary page scan.
amṛtabhāṣaṇan. words like nectar, View this entry on the original dictionary page scan.
ananubhāṣaṇan. "not repeating (for the sake of challenging) a proposition" View this entry on the original dictionary page scan.
ananubhāṣaṇan. tacit assent. View this entry on the original dictionary page scan.
anubhāṣto speak to, address ; to confess. View this entry on the original dictionary page scan.
anubhāṣaṇa am-. See an-anubhāṣaṇa-. View this entry on the original dictionary page scan.
anubhāṣitan. spoken words, talk, speech, View this entry on the original dictionary page scan.
anubhāṣitṛmfn. speaking to, saying View this entry on the original dictionary page scan.
apabhāṣto revile View this entry on the original dictionary page scan.
apabhāṣaṇan. abuse, bad words View this entry on the original dictionary page scan.
apabhāṣaṇafalse expression or diction, View this entry on the original dictionary page scan.
apabhāṣitavai infinitive mood (with na-,"it should not be spoken ungrammatically"), View this entry on the original dictionary page scan.
aparibhāṣitamfn. not explicitly mentioned, View this entry on the original dictionary page scan.
aprāptavibhāṣā([ ]) f. the optional permission of an operation which without such permission would not take place at all. View this entry on the original dictionary page scan.
asaṃbhāṣāf. absence of conversation with (instrumental case) View this entry on the original dictionary page scan.
asaṃbhāṣyamfn. one with whom one ought not to converse View this entry on the original dictionary page scan.
asaṃbhāṣyamfn. unfit (as a place) for conversation View this entry on the original dictionary page scan.
asphuṭabhāṣaṇamf(ā-)n. lisping, View this entry on the original dictionary page scan.
ātmanebhāṣamfn. idem or 'mfn. taking the terminations of the middle voice commentator or commentary ' View this entry on the original dictionary page scan.
ātmanebhāṣāf. equals -pada- q.v View this entry on the original dictionary page scan.
avabhāṣaṇan. speaking against, speaking View this entry on the original dictionary page scan.
avabhāṣitamfn. spoken against, reviled View this entry on the original dictionary page scan.
avabhāṣitamfn. (See ava-bhās-.) View this entry on the original dictionary page scan.
avitadbhāṣaṇaSee a-vitatkaraṇa-. View this entry on the original dictionary page scan.
avyaktabhāṣinmfn. speaking indistinctly, View this entry on the original dictionary page scan.
bahubhāṣinmfn. talking much, garrulous (a-b-) View this entry on the original dictionary page scan.
bahubhāṣitāf. talkativeness, garrulity. View this entry on the original dictionary page scan.
bahubhāṣyan. talkativeness, garrulity. View this entry on the original dictionary page scan.
bāhubhāṣyan. (fr. bahu-bhāṣin-) talkativeness, gaRa brāhmaṇādi-. View this entry on the original dictionary page scan.
bahvṛcasaṃdhyābhāṣyan. Name of work View this entry on the original dictionary page scan.
bālabhāṣāvyākaraṇasūtravṛttif. Name of work View this entry on the original dictionary page scan.
bālhīkabhāṣāf. the language of the bāhlika-s (enumerated among the Prakrit dialects) View this entry on the original dictionary page scan.
bandhubhāṣitan. the talk or speech of relations View this entry on the original dictionary page scan.
bāṣpaviklababhāṣinmf(iṇī-)n. speaking (with a voice) interrupted with weeping View this entry on the original dictionary page scan.
bhagavadgītābhāṣyan. Name of work View this entry on the original dictionary page scan.
bhagavadgītābhāṣyavivaraṇan. Name of work View this entry on the original dictionary page scan.
bhagavatpādābhāṣaṇan. Name of work View this entry on the original dictionary page scan.
bhāṇḍīrabhāṣāvyākaraṇan. Name of work View this entry on the original dictionary page scan.
bhāskarabhāṣyan. Name of work View this entry on the original dictionary page scan.
bhaṭṭabhāṣyan. Name of work View this entry on the original dictionary page scan.
bhāṭṭaparibhāṣāf. (and bhāṭṭaparibhāṣāprakāśikā ṣā-prakāśikā- f.), Name of work View this entry on the original dictionary page scan.
bhāṭṭaparibhāṣāprakāśikāf. Name of work View this entry on the original dictionary page scan.
bhāṭṭaparibhāṣāprakāśikāf. bhāṭṭaparibhāṣā
bhāvārthacaraṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
bhikṣusūtrabhāṣyavārttikan. Name of a commentator or commentary on prec. View this entry on the original dictionary page scan.
bhṛguvāruṇīyopaniṣadbhāṣyan. Name of work View this entry on the original dictionary page scan.
bhūsūktabhāṣyan. View this entry on the original dictionary page scan.
bhūtabhāṣāf. the (so called) language of demons or piśāca-s (a Prakrit dialect) View this entry on the original dictionary page scan.
bhūtabhāṣāmayamf(ī-)n. composed in the piśāca- dialect (as the bṛhat-kathā-), View this entry on the original dictionary page scan.
bhūtabhāṣitan. equals -bhāṣā- View this entry on the original dictionary page scan.
brāhmaṇābhāṣaṇan. Name of a kind of artifical composition (contained in the kavi-kalpa-latā- q.v) View this entry on the original dictionary page scan.
brāhmaṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
brāhmaṇasambhāṣamfn. speaking with a Brahman, View this entry on the original dictionary page scan.
brahmasūtrabhāṣyan. Name of Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmasūtrabhāṣyadīpikāf. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmasūtrabhāṣyasāram. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmasūtrabhāṣyavārttikan. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmasūtrānubhāṣyan. Name of Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmasūtrānubhāṣyapradīpam. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmasūtrānubhāṣyavivaraṇan. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
brahmāvalībhāṣyan. Name of work View this entry on the original dictionary page scan.
bṛhadāraṇyakabhāṣyan. Name of work View this entry on the original dictionary page scan.
bṛhadāraṇyakabhāṣyaṭīkāf. Name of work View this entry on the original dictionary page scan.
bṛhadāraṇyakabhāṣyavārttikan. Name of work View this entry on the original dictionary page scan.
bṛhatparibhāṣāsaṃgraham. Name of work View this entry on the original dictionary page scan.
carakabhāṣyan. Name of another commentator or commentary on by kṛṣṇa-. View this entry on the original dictionary page scan.
chandobhāṣāf. (gaRa ṛg-ayanādi-) the language of the veda- ) View this entry on the original dictionary page scan.
chāndobhāṣamfn. fr. chando-bhāṣā- gaRa ṛg-ayanādi-. View this entry on the original dictionary page scan.
chandobhāṣyan. Name of work View this entry on the original dictionary page scan.
chāndogyabhāṣyan. equals -mantra-bh- View this entry on the original dictionary page scan.
chāndogyamantrabhāṣyan. guṇa-viṣṇu-s commentator or commentary on the prayers and texts in View this entry on the original dictionary page scan.
chāndogyopanīṣadbhāṣyan. śaṃkara-'s commentator or commentary on View this entry on the original dictionary page scan.
citrabhāṣyan. eloquence View this entry on the original dictionary page scan.
dānaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
daśopaniṣadbhāṣyan. Name of a commentator or commentary by ānanda-tīrtha-. View this entry on the original dictionary page scan.
deśabhāṣāf. the language or dialect of a country View this entry on the original dictionary page scan.
deśabhāṣāntaran. a foreign language or dialect View this entry on the original dictionary page scan.
deśabhāṣāvijñānan. its knowledge (one of the 64 kalā-s) View this entry on the original dictionary page scan.
devabhāṣyasnānavidhipaddhatif. Name of work View this entry on the original dictionary page scan.
devaśatabhāṣyan. Name of work View this entry on the original dictionary page scan.
dhanvibhāṣyan. the commentator or commentary of dhanvin-. View this entry on the original dictionary page scan.
dharmamīmāṃsāparibhāṣāf. Name of work View this entry on the original dictionary page scan.
dhūrtasvāmibhāṣyan. of his work View this entry on the original dictionary page scan.
dramiḍabhāṣyan. Name of commentator or commentary on the brahma-sūtra-. View this entry on the original dictionary page scan.
draviḍabhāṣyan. Name of commentator or commentary View this entry on the original dictionary page scan.
dravyabhāṣā f. Name of Comm. View this entry on the original dictionary page scan.
dravyabhāṣāṭīkāf. Name of Comm. View this entry on the original dictionary page scan.
duḥkhavyābhāṣitamfn. pronounced with difficulty View this entry on the original dictionary page scan.
durbhāṣamfn. speaking ill View this entry on the original dictionary page scan.
durbhāṣam. injurious words View this entry on the original dictionary page scan.
durbhāṣinmfn. speaking ill, abusing, insulting View this entry on the original dictionary page scan.
durbhāṣitamfn. badly spoken or uttered, with vāc- f. equals prec. m.
durvibhāṣamfn. difficult to be uttered View this entry on the original dictionary page scan.
durvibhāṣan. harsh language View this entry on the original dictionary page scan.
gadgadabhāṣaṇan. stammering View this entry on the original dictionary page scan.
gadgadabhāṣinmfn. stammering (in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
gaṇadhātuparibhāṣāf. Name of a grammatical treatise. View this entry on the original dictionary page scan.
garbhāṣṭamam. the eighth month of uterine gestation View this entry on the original dictionary page scan.
garbhāṣṭamam. the eighth year reckoning from conception etc. View this entry on the original dictionary page scan.
garbhāṣṭamam. (plural) View this entry on the original dictionary page scan.
garbhāṣṭamamfn. with abda- idem or 'm. (plural) ' View this entry on the original dictionary page scan.
gāyatrībhāṣyan. Name of work on the gāyatrī-. View this entry on the original dictionary page scan.
gūḍhabhāṣitan. secret intelligence, private communication View this entry on the original dictionary page scan.
guhyabhāṣitan. secret speech, mystical prayer or incantation View this entry on the original dictionary page scan.
hanumadbhāṣyan. Name of work View this entry on the original dictionary page scan.
hariharabhāṣyan. Name of work View this entry on the original dictionary page scan.
hastāmalakabhāṣyan. Name of work View this entry on the original dictionary page scan.
homamantrabhāṣyan. Name of work View this entry on the original dictionary page scan.
janmabhāṣāf. mother-tongue View this entry on the original dictionary page scan.
kalabhāṣaṇan. the act of speaking in a low voice. View this entry on the original dictionary page scan.
kalabhāṣinmfn. speaking with a pleasing voice View this entry on the original dictionary page scan.
kapardibhāṣyan. Name of work View this entry on the original dictionary page scan.
kapilabhāṣyan. Name of a commentary on kapila-'s sāṃkhya-pravacana-. View this entry on the original dictionary page scan.
kapilasāṃkhyapravacanabhāṣyan. Name of a commentary on the above. View this entry on the original dictionary page scan.
karabhāṣṭakan. Name of work View this entry on the original dictionary page scan.
karṇāṭabhāṣāf. the language spoken in karṇāṭa- View this entry on the original dictionary page scan.
kārṇāṭabhāṣāf. the dialect of karṇāṭa-. View this entry on the original dictionary page scan.
karṇāṭakabhāṣāf. the dialect of karṇāṭa-. View this entry on the original dictionary page scan.
kaṭhopaniṣadbhāṣyan. Name of a commentary on the kaṭhopaniṣad- View this entry on the original dictionary page scan.
kaṭhopaniṣadbhāṣyaṭīkāf. Name of a commentary on the last View this entry on the original dictionary page scan.
kaṭhopaniṣadbhāṣyaṭīkāvivaraṇan. Name of a commentary on the last. View this entry on the original dictionary page scan.
kaṭubhāṣitāf. sarcastic speech View this entry on the original dictionary page scan.
kātyāyanasūtrabhāṣyan. a commentary on the same by Karka. View this entry on the original dictionary page scan.
kūṭārthabhāṣitāf. (scilicet kathā-) equals kūṭakākhyāna- q.v View this entry on the original dictionary page scan.
laghuparibhāṣāvṛttif. Name of commentator or commentary View this entry on the original dictionary page scan.
lagnapañcāṅgabhāṣyan. Name of work View this entry on the original dictionary page scan.
lakṣmīnṛsiṃhamahāṣṭottarabhāṣyan. Name of work View this entry on the original dictionary page scan.
lalitābhāṣyan. Name of work View this entry on the original dictionary page scan.
lalitāsahasranāmabhāṣyan. Name of work View this entry on the original dictionary page scan.
lāṭabhāṣāf. the language of the lāṭa-s View this entry on the original dictionary page scan.
liṅgabhāṣāpurāṇan. Name of work View this entry on the original dictionary page scan.
liṅgacaraṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
madhurabhāṣinmfn. speaking sweetly or kindly View this entry on the original dictionary page scan.
madhurabhāṣitṛm. a sweet or kind speaker View this entry on the original dictionary page scan.
madhurasambhāṣamfn. discoursing agreeably View this entry on the original dictionary page scan.
madhvasahasranāmabhāṣyan. Name of work View this entry on the original dictionary page scan.
magadhaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
mahābhāṣyan. "Great Commentary", Name of patañjali-'s commentary on the sūtra-s of pāṇini- and the vārttika-s of kātyāyana- etc. () View this entry on the original dictionary page scan.
mahābhāṣyadīpikāf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyakāram. Name of patañjali- commentator or commentary View this entry on the original dictionary page scan.
mahābhāṣyapradīpam. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyaprakāśikāf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyaratnāvalīf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyasphūrtif. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyaṭīkāf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyatripadīf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyatripadīvyākhyānan. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyavārttikan. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyavyākhyāf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahāpravarabhāṣyan. Name of work View this entry on the original dictionary page scan.
mahārāṣṭravariṣṭhabhāṣāmayamfn. composed in the excellent language of the Marathas View this entry on the original dictionary page scan.
mahāvibhāṣāf. a general alternative, a rule containing a general alternative View this entry on the original dictionary page scan.
mahāvibhāṣāśāstran. Name of work View this entry on the original dictionary page scan.
mahāvratabhāṣyan. Name of work View this entry on the original dictionary page scan.
maithunābhāṣaṇan. a conversation in which allusions are made to sexual intercourse, View this entry on the original dictionary page scan.
maitrāyaṇībrāhmaṇabhāṣyadīpikāf. Name of work View this entry on the original dictionary page scan.
mandabhāṣiṇīf. a kind of metre (equals mañju-bh-) View this entry on the original dictionary page scan.
māṇḍūkyopaniṣadbhāṣyan. Name of work View this entry on the original dictionary page scan.
māṇḍūkyopaniṣadbhāṣyasaṃgraham. Name of work View this entry on the original dictionary page scan.
mañjubhāṣinmfn. sweetly speaking View this entry on the original dictionary page scan.
mañjubhāṣiṇīf. Name of a metre View this entry on the original dictionary page scan.
mañjubhāṣiṇīf. of various works. View this entry on the original dictionary page scan.
mantrabhāṣyan. Name of work View this entry on the original dictionary page scan.
mantrapraśnabhāṣyan. Name of work View this entry on the original dictionary page scan.
mantrārthābhāṣyan. Name of work View this entry on the original dictionary page scan.
mīmāṃsābhāṣyan. (also -sūtra-bh-) Name of the oldest existing commentator or commentary on the mīmāṃsā-sūtra-, by śabara-svāmin-. View this entry on the original dictionary page scan.
mīmāṃsāparibhāṣāf. Name of work View this entry on the original dictionary page scan.
mitabhāṣinmfn. idem or 'mfn. speaking measuredly or little ' ( mitabhāṣitva ṣi-tva- n.) View this entry on the original dictionary page scan.
mitabhāṣiṇīf. Name of various commentaries. View this entry on the original dictionary page scan.
mitabhāṣitṛmfn. speaking measuredly or little View this entry on the original dictionary page scan.
mitabhāṣitvan. mitabhāṣin
mitārthabhāṣinmfn. mitārtha
mlecchabhāṣāf. a foreign or barbarous language View this entry on the original dictionary page scan.
mṛdubhāṣinmfn. speaking sweetly ( mṛdubhāṣitā ṣi-- f.) View this entry on the original dictionary page scan.
mṛdubhāṣitāf. mṛdubhāṣin
mṛducārubhāṣinmfn. emitting soft and sweet sounds View this entry on the original dictionary page scan.
mṛṣābhāṣinmfn. speaking falsely, a liar View this entry on the original dictionary page scan.
muhurbhāṣāf. repetition of what has been said, tautology View this entry on the original dictionary page scan.
muṇḍakopaniṣadbhāṣyan. Name of Comms. on the View this entry on the original dictionary page scan.
nāmacaraṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
namakabhāṣya n. Name of Comms. View this entry on the original dictionary page scan.
namakacamakabhāṣyan. Name of Comms. View this entry on the original dictionary page scan.
nāṭakaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
navāhnikabhāṣyan. (prob.) = the mahā-bhāṣya- of patañjali- (see bhāṣya-n-). View this entry on the original dictionary page scan.
nighaṇṭubhāṣyan. Name of work View this entry on the original dictionary page scan.
nikāmabhāmabhāṣyan. Name of work View this entry on the original dictionary page scan.
nīlakaṇṭhabhāṣyan. Name of work View this entry on the original dictionary page scan.
niruktabhāṣyan. Name of Comm. (prob. = -vṛtti-). View this entry on the original dictionary page scan.
niṣṭhurabhāṣinmfn. speaking harshly View this entry on the original dictionary page scan.
nyāyabhāṣyan. Name of work View this entry on the original dictionary page scan.
nyāyamūlaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
pailasūtrabhāṣyan. Name of work View this entry on the original dictionary page scan.
paiśācabhāṣyaa. Name of commentator or commentary on View this entry on the original dictionary page scan.
paitāmahībhāṣyan. Name of work View this entry on the original dictionary page scan.
pañcabhāṣāmaṇim. Name of work View this entry on the original dictionary page scan.
pañcapādikādhyāsabhāṣyavyākhyāf. Name of Comm. View this entry on the original dictionary page scan.
pañcārthabhāṣyadījiṣikāf. Name of work View this entry on the original dictionary page scan.
pañcarudropaniṣadbhāṣyan. Name of work View this entry on the original dictionary page scan.
pañcavidhanāmabhāṣyan. Name of work View this entry on the original dictionary page scan.
parabhāṣāf. a foreign language View this entry on the original dictionary page scan.
paramarmabhāṣaṇan. telling another's secrets View this entry on the original dictionary page scan.
parasmaibhāṣamfn. idem or 'mfn. taking those terminations ' View this entry on the original dictionary page scan.
parasmaibhāṣāf. equals -pada- View this entry on the original dictionary page scan.
paribhāṣA1. -bhāṣate-, to speak to (accusative), address, admonish ; to declare, teach, explain, define ; to persuade, exhort, encourage ; to abuse View this entry on the original dictionary page scan.
paribhāṣāf. speech, discourse, words View this entry on the original dictionary page scan.
paribhāṣāf. blame, censure, reproof (only plural) View this entry on the original dictionary page scan.
paribhāṣāf. any explanatory rule or general definition, (in gram.) a rule or maxim which teaches the proper interpretation or application of other rules View this entry on the original dictionary page scan.
paribhāṣāf. (in medicine) prognosis View this entry on the original dictionary page scan.
paribhāṣāf. a table or list of abbreviations or signs used in any work View this entry on the original dictionary page scan.
paribhāṣāf. (also plural) Name of several works. View this entry on the original dictionary page scan.
paribhāṣābhāskaram. Name of work
paribhāṣābhāṣyasūtran. Name of work
paribhāṣāchandomañjarīf. Name of work
paribhāṣakamfn. abusive View this entry on the original dictionary page scan.
paribhāṣākroḍapattran. Name of work
paribhāṣāmañjarīf. Name of work
paribhāṣaṇamfn. speaking much (a-paribh-) View this entry on the original dictionary page scan.
paribhāṣaṇan. speaking, talking, discourse View this entry on the original dictionary page scan.
paribhāṣaṇan. admonition, reprimand, reproof View this entry on the original dictionary page scan.
paribhāṣaṇan. rule, precept View this entry on the original dictionary page scan.
paribhāṣaṇan. agreement (?) View this entry on the original dictionary page scan.
paribhāṣaṇīyamfn. to be addressed or spoken to View this entry on the original dictionary page scan.
paribhāṣaṇīyamfn. reprehensible, deserving reproof View this entry on the original dictionary page scan.
paribhāṣāṅkasūtran. Name of work
paribhāṣāpradīpam. Name of work
paribhāṣāpradīpārcisn. Name of work
paribhāṣāprakaraṇan. Name of work
paribhāṣāprakāśam. Name of work
paribhāṣāprakāśikāf. Name of work
paribhāṣārahasyan. Name of work
paribhāṣārthamañjarīf. Name of work
paribhāṣārthasaṃgraham. Name of work
paribhāṣāsaṃgraham. Name of work
paribhāṣāsāram. Name of work
paribhāṣāsārasaṃgraham. Name of work
paribhāṣāśiromaṇim. Name of work
paribhāṣāsūtran. Name of work
paribhāṣāṭīkāf. Name of work
paribhāṣāviśeṣam. Name of work
paribhāṣāvivekam. Name of work
paribhāṣāvṛttif. Name of work
paribhāṣendubhāskaram. Name of work
paribhāṣenduśekharam. Name of work
paribhāṣenduśekharasaṃgraham. Name of work
pāribhāṣikamf(ī-)n. (-bhāṣā-) conventional, technical View this entry on the original dictionary page scan.
pāribhāṣikatvan. View this entry on the original dictionary page scan.
paribhāṣinmfn. speaking, telling (in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
paribhāṣitamfn. explained, said, stated as (Nominal verb), taught, established as a rule, formed or used technically View this entry on the original dictionary page scan.
paribhāṣitatvan. View this entry on the original dictionary page scan.
paribhāṣopaskāram. Name of work
paribhāṣyamfn. to be stated or taught (a-paribh-) View this entry on the original dictionary page scan.
paripūrṇabhāṣinmfn. speaking perfectly id est very wisely View this entry on the original dictionary page scan.
pātañjalabhāṣyan. ( pātañjalabhāṣyavarttika -varttika- n.) Name of work View this entry on the original dictionary page scan.
pātañjalabhāṣyavarttikan. pātañjalabhāṣya
pātañjalasūtrabhāṣyavyakhyāf. Name of work View this entry on the original dictionary page scan.
pātañjalasūtravṛttibhāṣyacchāyāf. Name of work View this entry on the original dictionary page scan.
phaṇibhāṣitabhāṣyābdhim. View this entry on the original dictionary page scan.
phaṇibhāṣyan. View this entry on the original dictionary page scan.
phaṇibhāṣyābdhim. Name of patañjali-'s mahā-bhāṣya- View this entry on the original dictionary page scan.
piśācabhāṣāf. " piśāca- language", a corrupt dialect or gibberish (mostly used in plays) View this entry on the original dictionary page scan.
piśācabhāṣyan. Name of commentator or commentary on (see paiśāca-bh-). View this entry on the original dictionary page scan.
prabhāṣA1. -bhāṣate- (Epic also P. ti-), to speak, tell, declare, disclose, manifest, explain, call, name etc. ; to talk to, converse with (accusative) View this entry on the original dictionary page scan.
prabhāṣam. declaration, doctrine () View this entry on the original dictionary page scan.
prabhāṣam. wrong reading for -bhāsa-. View this entry on the original dictionary page scan.
prabhāṣaṇan. explanation View this entry on the original dictionary page scan.
prabhāṣaṇīyamfn. relating to an explanation View this entry on the original dictionary page scan.
prabhāṣinmfn. saying, speaking View this entry on the original dictionary page scan.
prabhāṣitamfn. spoken, uttered, declared etc. View this entry on the original dictionary page scan.
prabhāṣitan. speech, talk View this entry on the original dictionary page scan.
prācyabhāṣāf. the dialect of the east of India View this entry on the original dictionary page scan.
prākṛtabhāṣākāvyan. Name of work View this entry on the original dictionary page scan.
prākṛtabhāṣāntarvidhānan. Name of work View this entry on the original dictionary page scan.
prākṛtabhāṣinmfn. speaking Prakrit View this entry on the original dictionary page scan.
prākṛtaprakāśabhāṣyan. prākṛtaprakāśa
prākṛtasubhāṣitāvalīf. Name of work View this entry on the original dictionary page scan.
pramāṇabhāṣyaṭīkāf. Name of work View this entry on the original dictionary page scan.
prāptavibhāṣāf. idem or 'm. an alternative or option between two operations one of which results from a grammatical rule ( prāptavikalpatva -tva- n.) on ' View this entry on the original dictionary page scan.
praśastabhāṣyan. Name of work View this entry on the original dictionary page scan.
praśastaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
prasthānatrayabhāṣyan. Name of work View this entry on the original dictionary page scan.
pratibhāṣA1. -bhāṣate- (Epic also P. ti-), to speak in return or to (accusative), answer, relate, tell ; to call, name (2 accusative), View this entry on the original dictionary page scan.
pratibhāṣāf. an answer, rejoinder View this entry on the original dictionary page scan.
pratibhāṣyan. Name of chapter of View this entry on the original dictionary page scan.
pratikūlabhāṣinmfn. speaking against, contradicting View this entry on the original dictionary page scan.
prātiśākhyabhāṣyan. Name of uvaṭa-'s commentator or commentary on View this entry on the original dictionary page scan.
pratyabhibhāṣinmfn. ( bhāṣ-) speaking to, addressing (accusative) View this entry on the original dictionary page scan.
pratyavabhāṣA1. -bhāṣate-, to call to View this entry on the original dictionary page scan.
pratyavabhāṣa wrong reading for -bhāsa- q.v View this entry on the original dictionary page scan.
pratyavabhāṣā wrong reading for -bhāsa- q.v View this entry on the original dictionary page scan.
prāyaścittabhāṣyan. Name of work
prāyaścittādhyāyabhāṣyan. Name of work
prayojakādhyāyabhāṣyan. Name of work View this entry on the original dictionary page scan.
priyabhāṣaṇan. speaking kindly, kind or friendly speech View this entry on the original dictionary page scan.
priyabhāṣinmfn. speaking kindly or agreeably View this entry on the original dictionary page scan.
priyabhāṣiṇīf. Gracula Religiosa View this entry on the original dictionary page scan.
pṛṣabhāṣāf. equals pūṣa-bhāsā-
puruṣasūktabhāṣyan. Name of work View this entry on the original dictionary page scan.
pūrvābhibhāṣinmfn. equals -pūrva-bhāṣin- q.v View this entry on the original dictionary page scan.
puṣpasūtrabhāṣyan. Name of commentator or commentary on it. View this entry on the original dictionary page scan.
rājahaṃsasudhābhāṣyan. Name of work View this entry on the original dictionary page scan.
rakṣobhāṣmfn. yelling or making a noise like rākṣasa-s View this entry on the original dictionary page scan.
rāmānujabhāṣyagāmbhīryan. Name of work
rāśīkaraṇabhāṣyan. Name of work of the pāśupata-s (also called -kara-bhāṣya-) View this entry on the original dictionary page scan.
rathaṃtaracaraṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
ratnasūtrabhāṣyan. Name of work View this entry on the original dictionary page scan.
ṛgbhāṣyan. Name of a commentary on the ṛg-- veda- by mādhava- View this entry on the original dictionary page scan.
ṛgvedabhāṣyan. Name of treatises and commentaries on the ṛg-- veda- View this entry on the original dictionary page scan.
roṣabhāṣaṇan. angry speech View this entry on the original dictionary page scan.
rucirabhāṣaṇamfn. of pleasant speech, eloquent View this entry on the original dictionary page scan.
rudrabhāṣyan. Name of various works. View this entry on the original dictionary page scan.
rūkṣābhibhāṣinmf(iṇī-)n. speaking harshly or unkindly View this entry on the original dictionary page scan.
rūpakaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
śabarabhāṣyan. śabara-'s id est śabara-svāmin-'s commentator or commentary on the mīmāṃsā-sūtra- (also called śābara-bh-;it has been critically annotated by the great mīmāṃsā- authority kumārila-). View this entry on the original dictionary page scan.
śābarabhāṣyan. Name of śabara-'s commentary on the mīmāṃsā-sūtra-s. View this entry on the original dictionary page scan.
ṣaḍbhāṣācandrikāf. Name of work View this entry on the original dictionary page scan.
ṣaḍbhāṣāmañjarīf. Name of work View this entry on the original dictionary page scan.
ṣaḍbhāṣāsubantādarśam. Name of work View this entry on the original dictionary page scan.
ṣaḍbhāṣāsubantarūpādarśa m. Name of work View this entry on the original dictionary page scan.
ṣaḍbhāṣāvārttikan. Name of work View this entry on the original dictionary page scan.
sadbhāṣyan. Name of work View this entry on the original dictionary page scan.
ṣaḍgurubhāṣyan. Name of a commentator or commentary View this entry on the original dictionary page scan.
sahasranāmabhāṣyan. Name of work View this entry on the original dictionary page scan.
śaivabhāṣyan. Name of work View this entry on the original dictionary page scan.
śaivaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
śākaṭāyanopaniṣadbhāṣya(?) n. Name of a commentator or commentary by śaṃkarācārya-. View this entry on the original dictionary page scan.
śāktabhāṣyan. Name of work by abhinava-gupta-. View this entry on the original dictionary page scan.
samābhāṣA1. -bhāṣate-, to talk with, converse together, address, speak to ; to speak about, communicate View this entry on the original dictionary page scan.
samābhāṣaṇan. talking together, conversation with (compound) View this entry on the original dictionary page scan.
samabhibhāṣA1. -bhāṣate- (Epic also P. ti-), to speak with or to, address (accusative) View this entry on the original dictionary page scan.
samabhibhāṣaṇan. conversation, colloquy with (instrumental case or compound) View this entry on the original dictionary page scan.
sambhāṣA1. -bhāṣate- (pr. p. in also -bhāṣat-), to speak together, converse with (instrumental case with or without saha-) etc. ; to speak to (accusative), address, greet, salute etc. ; to join in a conversation ; to agree, consent, enter into an engagement ; to talk over, persuade ; to speak, say, recite ; to have sexual intercourse with : Causal -bhāṣayati- (ind.p. -bhāṣitvā- varia lectio in Bombay edition for -bhāṣayitvā-), to converse with (instrumental case) ; to speak to, address (accusative) ; to persuade, prevail upon (varia lectio for -bhāvayati-) View this entry on the original dictionary page scan.
sambhāṣam. discourse, talk, conversation with (genitive case or instrumental case with or without saha-,or compound) etc. View this entry on the original dictionary page scan.
sambhāṣāf. idem or 'm. discourse, talk, conversation with (genitive case or instrumental case with or without saha-,or compound) etc.' etc. View this entry on the original dictionary page scan.
sambhāṣāf. engagement, contract, agreement View this entry on the original dictionary page scan.
sambhāṣāf. watchword View this entry on the original dictionary page scan.
sambhāṣāf. greeting View this entry on the original dictionary page scan.
sambhāṣāf. sexual connection View this entry on the original dictionary page scan.
sambhāṣaṇan. conversation, discourse with (genitive case, instrumental case,or compound) etc. View this entry on the original dictionary page scan.
sambhāṣaṇan. watchword View this entry on the original dictionary page scan.
sambhāṣaṇan. sexual intercourse View this entry on the original dictionary page scan.
sambhāṣaṇanipuṇamfn. skilled in conversation View this entry on the original dictionary page scan.
sambhāṣaṇīyamfn. to be conversed with View this entry on the original dictionary page scan.
sambhāṣinmfn. conversing, speaking View this entry on the original dictionary page scan.
sambhāṣitamfn. spoken or conversed with etc. View this entry on the original dictionary page scan.
sambhāṣitan. talk, conversation View this entry on the original dictionary page scan.
sambhāṣyamfn. to be conversed with View this entry on the original dictionary page scan.
sambhāṣyamfn. to be addressed View this entry on the original dictionary page scan.
sambhāṣyamfn. fit for conversation (See a-s-). View this entry on the original dictionary page scan.
sāmbhāṣyan. (fr. sam-bhāṣin-) conversation gaRa brāhmaṇādi-. View this entry on the original dictionary page scan.
saṃdhābhāṣitan. allusive speech (see saṃ-dhāya-) View this entry on the original dictionary page scan.
saṃdhābhāṣyan. allusive speech (see saṃ-dhāya-) View this entry on the original dictionary page scan.
saṃdhāyasambhāṣāf. a learned conversation among friends View this entry on the original dictionary page scan.
saṃdhyābhāṣyan. Name of various works. View this entry on the original dictionary page scan.
saṃdhyāśatasūtrībhāṣyan. Name of work View this entry on the original dictionary page scan.
saṃdhyāvandanabhāṣyan. Name of work
saṃdhyāvandanagurubhāṣyan. Name of work
saṃdhyāvandanalaghubhāṣyan. Name of work
saṃhitābhāṣyan. Name of work View this entry on the original dictionary page scan.
sāṃhitopanīṣadbhāṣyan. Name of work View this entry on the original dictionary page scan.
saṃjñāparibhāṣāf. Name of work View this entry on the original dictionary page scan.
śaṃkarabhāṣyanyāyasaṃgraham. Name of work View this entry on the original dictionary page scan.
sāṃkhyakārikābhāṣyan. Name of a Commentary on prec. by gauḍa-- pada- (8th cent.) View this entry on the original dictionary page scan.
sāṃkhyapravacanabhāṣyan. (or sāṃkhya-bh-) Name of a commentator or commentary on the sāṃkhya-sūtra- by vijñāna-bhikṣu-. View this entry on the original dictionary page scan.
saṃkṣepaśārīrakabhāṣyan. saṃkṣepaśārīraka
saṃkṣiptabhāṣyan. Name of work View this entry on the original dictionary page scan.
samprabhāṣA1. -bhāṣate- (Epic also ti-), to speak to, accost, address (accusative) ; to speak, say, proclaim, recite, repeat View this entry on the original dictionary page scan.
sampratibhāṣA1. -bhāṣate-, to speak in return, answer View this entry on the original dictionary page scan.
samudrakarabhāṣyan. Name of work View this entry on the original dictionary page scan.
saṃvatsarasattrabhāṣyan. Name of work View this entry on the original dictionary page scan.
saṃvibhāṣ(only ind.p. -bhāṣya-), to speak to, address View this entry on the original dictionary page scan.
śāṇḍilyasūtrabhāṣyan. Name of Comm. View this entry on the original dictionary page scan.
śāṇḍilyasūtrībhāṣyan. Name of Comm. View this entry on the original dictionary page scan.
śāntibhāṣyan. Name of work View this entry on the original dictionary page scan.
śāntisārabhāṣyan. Name of work View this entry on the original dictionary page scan.
saptalakṣaṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
saptapākayajñabhāṣyan. Name of work View this entry on the original dictionary page scan.
saptaśatabhāṣyan. Name of work View this entry on the original dictionary page scan.
śarabhāṣṭakan. Name of work View this entry on the original dictionary page scan.
saralābhāṣyan. Name of work View this entry on the original dictionary page scan.
sārasamagrahajñānabhūṣaṇabhāṣyan. sārasamagraha
śārīrakabhāṣyan. Name of śaṃkara-'s commentator or commentary on the brahma-sūtra- View this entry on the original dictionary page scan.
śārīrakabhāṣyanyāyavārttikan. Name of Comm. on it. View this entry on the original dictionary page scan.
śārīrakabhāṣyatīkāf. Name of Comm. on it. View this entry on the original dictionary page scan.
śārīrakabhāṣyavārttikan. Name of Comm. on it. View this entry on the original dictionary page scan.
śārīrakabhāṣyavibhāgam. Name of Comm. on it. View this entry on the original dictionary page scan.
śārīrakabhāṣyavyākhyāf. Name of Comm. on it. View this entry on the original dictionary page scan.
śārīrakamīmāṃsābhāṣyan. Name of Comm. on it.
śarīrasthānabhāṣyan. Name of work View this entry on the original dictionary page scan.
sarvamantropayuktaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
śatarudriyabhāṣyan. Name of work View this entry on the original dictionary page scan.
ṣaṭpraśnopaniṣadbhāṣyan. Name of commentator or commentary on it. View this entry on the original dictionary page scan.
satyabhāṣaṇan. the speaking of truth View this entry on the original dictionary page scan.
sāvitrībhāṣyan. Name of work View this entry on the original dictionary page scan.
siddhāntabhāṣyan. Name of work View this entry on the original dictionary page scan.
siddhāntasūtrabhāṣyaṭīkāf. Name of work View this entry on the original dictionary page scan.
śivagītābhāṣyan. Name of Comm. View this entry on the original dictionary page scan.
śivālikhitaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
śivāṣṭottarabhāṣyan. Name of work View this entry on the original dictionary page scan.
skāndabhāṣyan. skānda
smitapūrvābhibhāṣinmfn. addressing with a smile ( smitapūrvābhibhāṣitā ṣi-- f.) View this entry on the original dictionary page scan.
smitapūrvābhibhāṣitāf. smitapūrvābhibhāṣin
smṛtiparibhāṣīf. Name of work View this entry on the original dictionary page scan.
snānasūtrabhāṣyavyākhyāf. Name of Comm. View this entry on the original dictionary page scan.
snānavidhisūtrabhāṣyan. Name of Comm. View this entry on the original dictionary page scan.
snehasambhāṣam. a kind conversation View this entry on the original dictionary page scan.
solluṇṭhabhāṣaṇan. () an ironical expression. View this entry on the original dictionary page scan.
solluṇṭhabhāṣitan. () an ironical expression. View this entry on the original dictionary page scan.
somānandabhāṣyan. Name of work View this entry on the original dictionary page scan.
somanāthabhāṣyan. Name of work View this entry on the original dictionary page scan.
spaṣṭabhāṣin mfn. speaking clearly or distinctly, plain-spoken View this entry on the original dictionary page scan.
śrāddhakalpabhāṣyagobhilīyan. Name of work View this entry on the original dictionary page scan.
śrautaparibhāṣāsaṃgrahavṛttif. View this entry on the original dictionary page scan.
śreyaskarabhāṣyan. Name of work View this entry on the original dictionary page scan.
śrībhāṣyan. Name of a commentator or commentary on the brahma-sūtra- by rāmānuja- View this entry on the original dictionary page scan.
śrībhāṣyadīpam. Name of Comm. View this entry on the original dictionary page scan.
śrībhāṣyāndhraṭīkāf. Name of Comm. View this entry on the original dictionary page scan.
śrībhāṣyasaṃgraham. Name of Comm. View this entry on the original dictionary page scan.
śrībhāṣyavṛttif. Name of Comm. View this entry on the original dictionary page scan.
śrībhāṣyavṛttyupanyāsam. Name of Comm. View this entry on the original dictionary page scan.
śrībhāṣyodāhṛtopaniṣadvākyavivaraṇan. Name of Comm. View this entry on the original dictionary page scan.
śrīkaṇṭhabhāṣyan. Name of work View this entry on the original dictionary page scan.
śrīpatibhāṣyan. Name of work View this entry on the original dictionary page scan.
śṛṅgārabhāṣitan. a love-story View this entry on the original dictionary page scan.
śṛṅgārabhāṣitan. amorous talk View this entry on the original dictionary page scan.
stotrabhāṣyan. Name of work View this entry on the original dictionary page scan.
subhāṣaṇam. Name of a son of yuyudhan- View this entry on the original dictionary page scan.
subhāṣinmfn. speaking friendly words View this entry on the original dictionary page scan.
subhāṣinmfn. spoken mildly or gently View this entry on the original dictionary page scan.
subhāṣitamf(ā-)n. spoken well or eloquently View this entry on the original dictionary page scan.
subhāṣitamf(ā-)n. speaking or discoursing well, eloquent View this entry on the original dictionary page scan.
subhāṣitam. a particular buddha- View this entry on the original dictionary page scan.
subhāṣitan. good or eloquent speech, witty saying, good counsel etc. View this entry on the original dictionary page scan.
subhāṣitacandrikāf. Name of work View this entry on the original dictionary page scan.
subhāṣitagaveṣinm. Name of a king View this entry on the original dictionary page scan.
subhāṣitahārāvalif. Name of work View this entry on the original dictionary page scan.
subhāṣitakaustubham. Name of work View this entry on the original dictionary page scan.
subhāṣitakāvyan. Name of work View this entry on the original dictionary page scan.
subhāṣitamañjarīf. Name of work View this entry on the original dictionary page scan.
subhāṣitamayamf(ī-)n. consisting of good sayings View this entry on the original dictionary page scan.
subhāṣitamuktāvalif. Name of work View this entry on the original dictionary page scan.
subhāṣitanīvīf. Name of work View this entry on the original dictionary page scan.
subhāṣitaprabandham. Name of work View this entry on the original dictionary page scan.
subhāṣitarasāsvādajātaromāñcakañcukamfn. having (as it were) armour consisting of bristling (or thrilling) hairs produced by tasting the flavour of delightful words
subhāṣitaratnākaram. Name of work View this entry on the original dictionary page scan.
subhāṣitaratnakośam. Name of work View this entry on the original dictionary page scan.
subhāṣitaratnasaṃdoham. Name of work View this entry on the original dictionary page scan.
subhāṣitārṇavam. Name of work View this entry on the original dictionary page scan.
subhāṣitasaṃgraham. Name of work View this entry on the original dictionary page scan.
subhāṣitasamuccayam. Name of work View this entry on the original dictionary page scan.
subhāṣitaślokam. plural Name of work View this entry on the original dictionary page scan.
subhāṣitasudhāf. Name of work View this entry on the original dictionary page scan.
subhāṣitasudhānandalaharīf. Name of work View this entry on the original dictionary page scan.
subhāṣitasuradrumam. Name of work View this entry on the original dictionary page scan.
subhāṣitāvalif. Name of work View this entry on the original dictionary page scan.
śubhāṣṭakaṭīkāf. Name of work View this entry on the original dictionary page scan.
sudarśanabhāṣyan. Name of work View this entry on the original dictionary page scan.
śukladaśabhāṣya(?) , Name of work View this entry on the original dictionary page scan.
śulbabhāṣyan. Name of work View this entry on the original dictionary page scan.
śulbasūtrabhāṣyavārttikavyākhyāf. Name of work View this entry on the original dictionary page scan.
sundarasenabhāṣyan. Name of work View this entry on the original dictionary page scan.
suparibhāṣamf(ā-)n. (prob.) containing good general definitions or applications
suptiṅantaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
sūryasiddhāntabhāṣyan. Name of Comm. View this entry on the original dictionary page scan.
sūryasiddhāntavāsanābhāṣyan. Name of Comm. View this entry on the original dictionary page scan.
sūtrabhāṣyan. Name of work (also sūtrabhāṣyavyākhyā ṣya-vyākhyā- f.) View this entry on the original dictionary page scan.
sūtrabhāṣyavyākhyāf. sūtrabhāṣya
sūtrālaṃkārabhāṣyan. Name of Commentary. View this entry on the original dictionary page scan.
sūtraprakāśabhāṣyan. Name of work View this entry on the original dictionary page scan.
svabhāṣita(prob.) wrong reading for su-bh- View this entry on the original dictionary page scan.
svaraparibhāṣāf. Name of work (on the more ancient notation of the accents or tones in the sāmaveda-, used in South India). View this entry on the original dictionary page scan.
tarkabhāṣāf. Name of a nyāya- manual by keśava-bhaṭṭa- View this entry on the original dictionary page scan.
tarkabhāṣābhāvaprahāśikāf. another commentator or commentary View this entry on the original dictionary page scan.
tarkabhāṣāprakāśam. Name of a commentator or commentary by go-vardhana- View this entry on the original dictionary page scan.
tarkabhāṣāprakāśikāf. another commentator or commentary View this entry on the original dictionary page scan.
tarkabhāṣāsāramañjarīf. another commentator or commentary by mādhava- (of kāśī-). View this entry on the original dictionary page scan.
tarkānubhāṣāf. equals rka-bhāṣā-prakāśa-. View this entry on the original dictionary page scan.
tarkaparibhāṣāf. equals -bhāṣā- View this entry on the original dictionary page scan.
tarkaparibhāṣāvṛttif. Name of a commentator or commentary by vimmibhaṭṭa-. View this entry on the original dictionary page scan.
tiraskṛtasambhāṣamfn. a-- negative speaking together without abusing each other View this entry on the original dictionary page scan.
trayībhāṣyan. a commentary on the 3 veda-s View this entry on the original dictionary page scan.
tribhāṣyaratnan. Name of a commentary on View this entry on the original dictionary page scan.
ubhayatobhāṣamfn. occurring both in the parasmai-bhāṣā- (= parasmai-pada-) and ātmane-bhāṣā- (= ātmane-pada-) Bombay edition View this entry on the original dictionary page scan.
uccabhāṣaṇan. speaking aloud. View this entry on the original dictionary page scan.
uccabhāṣinmfn. speaking with a loud voice, shouting, brawling. View this entry on the original dictionary page scan.
uccairbhāṣaṇa n. speaking aloud. View this entry on the original dictionary page scan.
uccairbhāṣyan. speaking aloud. View this entry on the original dictionary page scan.
ujjvalabhāṣyan. Name of work View this entry on the original dictionary page scan.
upabhāṣāf. a secondary dialect View this entry on the original dictionary page scan.
upalekhabhāṣyan. Name of commentaries on the above work. View this entry on the original dictionary page scan.
upasaṃbhāṣāf. ( bhāṣ-), talking over, friendly persuasion View this entry on the original dictionary page scan.
vaibhāṣikamfn. (fr. vi-bhāṣā-) optional View this entry on the original dictionary page scan.
vaibhāṣikam. a follower of the vibhāṣā-, Name of a particular Buddhist school View this entry on the original dictionary page scan.
vaibhāṣyan. a copious commentary (equals vibhāṣā-) View this entry on the original dictionary page scan.
vaidyakaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
vaidyaratnākarabhāṣyan. Name of work View this entry on the original dictionary page scan.
vaiyākaraṇaparibhāṣārūpaśabdārthatarkāmṛtan. Name of work View this entry on the original dictionary page scan.
vallabhāṣṭakan. Name of a stotra- (by viṭṭhala-dīkṣita-) View this entry on the original dictionary page scan.
vallabhāṣṭakavivṛtif. Name of commentator or commentary on it. View this entry on the original dictionary page scan.
vallabrahmasūtrabhāṣyan. (?) Name of work View this entry on the original dictionary page scan.
vāmabhāṣinmf(iṇī-)n. speaking ill or adversely View this entry on the original dictionary page scan.
vāmīyabhāṣyaSee column 3. View this entry on the original dictionary page scan.
vāmīyabhāṣyan. Name of work View this entry on the original dictionary page scan.
vāsanābhāṣyan. Name of various works. View this entry on the original dictionary page scan.
vātsyāyanabhāṣyan. Name of vātsyāyana-'s commentator or commentary on the nyāya-- sūtra-s. View this entry on the original dictionary page scan.
vedabhāṣyan. a commentary on the veda- (especially sāyaṇa-'s commentary on ) View this entry on the original dictionary page scan.
vedabhāṣyakāram. Name of sāyaṇa- View this entry on the original dictionary page scan.
vedāntabhāṣyan. Name of work View this entry on the original dictionary page scan.
vedāntaparibhāṣāf. Name of work View this entry on the original dictionary page scan.
vedāntārthavivecanamahābhāṣyan. Name of work View this entry on the original dictionary page scan.
vedasūktabhāṣyan. Name of a commentator or commentary by nāgeśa-. View this entry on the original dictionary page scan.
vibhāṣA1. -bhāṣate-, to speak variously, speak against, abuse, revile ; (in gram.) to admit an alternative, be optional
vibhāṣāf. (for 2.See vi-bhāṣ-) a class of Prakrit languages View this entry on the original dictionary page scan.
vibhāṣāf. (in music) a particular rāgiṇī- View this entry on the original dictionary page scan.
vibhāṣāf. (with Buddhists) a great Commentary. View this entry on the original dictionary page scan.
vibhāṣāf. (for 1.See) an alternative, option, optionality (vi-bhāṣayā-,optionally) , one of two ways (see vi-kalpa-) View this entry on the original dictionary page scan.
vibhāṣāf. (in gram.) the allowing a rule to be optional (of two kinds, viz. prāpta-v-or prāpte v-,an option allowed in a particular operation which another rule makes necessary; aprāpta-v-or aprāpte v-,an option allowed in a particular operation which another rule makes impossible) View this entry on the original dictionary page scan.
vibhāṣāvṛttif. Name of work View this entry on the original dictionary page scan.
vibhāṣinmfn. adorned, decorated(in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
vibhāṣinmfn. adorning, "omnipotent"(said of śiva-; see vi-bhū-) View this entry on the original dictionary page scan.
vibhāṣitamfn. admitting an alternative (especially in gram. = optional) View this entry on the original dictionary page scan.
vibhramabhāṣitan. pl. language in appearance View this entry on the original dictionary page scan.
vidyāraṇyabhāṣyan. Name of work View this entry on the original dictionary page scan.
vigṛhyasambhāṣāf. idem or 'm. word-fight, discussion, disputation ' View this entry on the original dictionary page scan.
vimalānandabhāṣyan. vimalānanda
vinayavibhāṣāśāstran. Name of a Buddhist work View this entry on the original dictionary page scan.
viplutabhāṣinmf(iṇī-)n. speaking confusedly, stammering, stuttering View this entry on the original dictionary page scan.
viśiṣṭādvaitabhāṣyan. Name of work View this entry on the original dictionary page scan.
viṣṇusahasranāmabhāṣyan. Name of śaṃkara-'s commentator or commentary on the thousand names of viṣṇu-. View this entry on the original dictionary page scan.
vitadbhāṣaṇaSee a-vi-t-. View this entry on the original dictionary page scan.
vitadbhāṣaṇaSee a-vit-. View this entry on the original dictionary page scan.
vivaraṇakārikābhāṣyan. Name of work View this entry on the original dictionary page scan.
vrajabhāṣāf. the language current around agra- and mathurā- View this entry on the original dictionary page scan.
vṛddhabrāhmaṇopaniṣadbhāṣyan. Name of work View this entry on the original dictionary page scan.
vyābhāṣA1. -bhāṣate-, to speak, declare, speak to. address ; to pronounce (See below) . View this entry on the original dictionary page scan.
vyābhāṣakamfn. one who speaks etc. View this entry on the original dictionary page scan.
vyābhāṣaṇan. way or manner of speaking View this entry on the original dictionary page scan.
vyābhāṣitamfn. spoken etc. View this entry on the original dictionary page scan.
vyābhāṣitamfn. pronounced (See duḥkha-vy-) View this entry on the original dictionary page scan.
vyābhāṣitan. a speech View this entry on the original dictionary page scan.
vyābhāṣitan. way or manner of speaking View this entry on the original dictionary page scan.
vyāḍiparibhāṣāf. plural Name of gram. work View this entry on the original dictionary page scan.
vyāḍīyaparibhāṣāvṛttif. Name of work View this entry on the original dictionary page scan.
vyākaraṇamahābhāṣyan. the mahā-bhāṣya- of patañjali- View this entry on the original dictionary page scan.
vyāsabhāṣyavyākhyāf. Name of a Commentary. View this entry on the original dictionary page scan.
vyāsasūtrabhāṣyan. Name of work on the above sūtra-. View this entry on the original dictionary page scan.
vyāsasūtraśaṃkarabhāṣyan. Name of work on the above sūtra-. View this entry on the original dictionary page scan.
vyāvabhāṣīf. ( bhāṣ-) mutual or general abuse (according to to some also vyāva-bhāsī-). View this entry on the original dictionary page scan.
vyavahāraparibhāṣāf. Name of work View this entry on the original dictionary page scan.
vyavasthitavibhāṣāf. (in law, gram. etc.) an option fixed or determined in each particular case applicable or omitted throughout (the operation being in one case carried out throughout and in the other omitted throughout) View this entry on the original dictionary page scan.
yajñaparibhāṣāf. Name of a sūtra- work by āpastamba- (also yajñaparibhāṣāsūtra -sūtra- n.) View this entry on the original dictionary page scan.
yajñaparibhāṣāsūtran. yajñaparibhāṣā
yajurbrāhmaṇabhāṣyan. Name of work View this entry on the original dictionary page scan.
yajurvedabhāṣyan. Name of work View this entry on the original dictionary page scan.
yajurvedatrikāṇḍabhāṣyan. Name of work View this entry on the original dictionary page scan.
yathānāradabhāṣitamf(ā-)n. being just as nārada- announced View this entry on the original dictionary page scan.
yathārthabhāṣinmfn. speaking fitly or truly View this entry on the original dictionary page scan.
yāvadbhāṣitamfn. as much as has been said View this entry on the original dictionary page scan.
yogabhāṣyan. Name of work View this entry on the original dictionary page scan.
yogasūtrabhāṣyan. Name of work relating to the yoga-sūtra- View this entry on the original dictionary page scan.
yohibhāṣyan. Name of work View this entry on the original dictionary page scan.
yuktibhāṣāf. Name of work View this entry on the original dictionary page scan.
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bhāṣ भाष् 1 Ā. (भाषते, भाषित) 1 To say, speak, utter; त्वयैकमीशं प्रति साधु भाषितम् Ku.5.81; oft. with two acc.; भीतां प्रियामेत्य वचो बभाषे R.7.66; आखण्डलः काममिदं बभाषे Ku.3.11; Bk.9.122. -2 To speak to, address; किंचिद्विहस्यार्थपतिं बभाषे R.2.46;3.51. -3 To tell, announce, declare; क्षितिपालमुञ्चैः प्रीत्या तमेवार्थमभाषतेव R.2. 51. -4 To speak or talk about. -5 To name, call. -6 To describe. -With अनु 1 to speak, say. -2 to communicate, announce; यथा यथा नरो$धर्मं स्वयं कृत्वानुभाषते Ms.11.228.
bhāṣā भाषा [भाष्-अ] 1 Speech, talk; as in चारुभाषः. -2 Language, tongue; सत्या न भाषा भवति यद्यपि स्यात् प्रतिष्ठिता Ms.8.164. -3 A common or vernacular dialect; (a) the spoken Sanskṛit language (opp. छन्दस् or वेद); विभाषा भाषायाम् P.VI.1.181; (b) any Prākṛita dialect (opp. संस्कृत); भाषाश्च विविधा नृणाम् Ms.9.332; see प्राकृत. -4 Definition, description; स्थितप्रज्ञस्य का भाषा Bg.2.54. -5 An epithet of Sarasvatī, the goddess of speech. -6 (In law) The first of the four stages of a law-suit; the plaint, charge or accusation; यदावेदयते राज्ञे तद्भाषेत्यभि- धीयते Y. -7 (In music) N. of a Rāgiṇī. -Comp. -अन्तरम् 1 another dialect or language. -2 translation (?). -चित्रकम् a play on words, conundrum. -पत्रम् application (Mar. अर्ज); भाषापत्रं तु तज्ज्ञेयमथवावेदनार्थकम् Śukra.2.39. -पादः a charge, plaint; see भाषा (6) above. -समः a figure of speech, which consists in so arranging the words of a sentence that it may be considered and read either as Sanskṛit or Prākṛita (one or more of its varieties); e. g. मञ्जुलमणिमञ्जीरे कलगभ्भीरे विहारसरसीतीरे । विरसासि केलिकीरे किमालि धीरे च गन्धसारसमीरे ॥ S. D.642 (एष श्लोकः संस्कृतप्राकृतशौरसेनीप्राच्यावन्तीनागराप- भ्रंशेष्वेकविध एव); किं त्वां भणामि विच्छेददारुणायासकारिणि । कामं कुरु वरारोहे देहि मे परिरम्भणम् Māl.6.11. (which is in Sanskṛit or Śaurasenī); so 6.1. -समितिः f. (with Jainas) moderation in speech.
bhāṣaka भाषक a. [भाष्-ण्वुल्] (At the end of comp.) Speaking, talking about.
bhāṣaṇam भाषणम् [भाष्-भावे ल्युट्] 1 Speaking, talking, saying. -2 Speech, words, talk. -3 Kind words. -4 (In drama) Expression of satisfaction after the attainment of an object. -णी Resembling.
bhāṣika भाषिक a. Belonging to common or vernacular speech. -कम् General rule.
bhāṣikā भाषिका Speech, language.
bhāṣin भाषिन् a. 1 (At the end of comp.) Speaking, talking; as in अल्प˚ &c. -2 Loquacious, talkative.
bhāṣita भाषित p. p. [भाष्-कर्मणि-क्त] Spoken, said, uttered. -तम् Speech, utterance, words, language; आकारैरिङ्गितै- र्गत्या चेष्टया भाषितेन च । नेत्रवक्त्रविकारैश्च गृह्यते$न्तर्गतं मनः ॥ Ms.8.26. -Comp. -ईशा Sarasvatī; N.11.16. -पुंस्क = उक्तपुंस्क q. v.
bhāṣitṛ भाषितृ a. A speaker, talker.
bhāṣyam भाष्यम् [भाष्-ण्यत्] 1 Speaking, talking. -2 Any work in the common or vernacular language. -3 Exposition, gloss, commentary; as in वेदभाष्य. -4 Especially, a commentary which explains Sūtras or aphorisms word by word with comments of its own; (सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुसारिभिः । स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः ॥); संक्षिप्तस्याप्यतो$स्यैव वाक्यस्यार्थगरीयसः । सुविस्तरतरा वाचो भाष्यभूता भवन्तु मे Śi.2.24; फणिभाषितभाष्यफक्किका N.2.95. -5 N. of the great commentary of Patañjali on Pāṇini's Sūtras. -6 A sort of house. -Comp. -करः, -कारः, -कृत् m. 1 commentator, scholiast. -2 N. of Patañjali. -भूत a. serving as a commentary; सुविस्तरतरा वाचो भाष्यभूता भवन्तु मे Śi.2.24.
ananubhāṣaṇam अननुभाषणम् 1 Not repeating a statement or proposition. -2 Tacit assent.
anubhāṣaṇam अनुभाषणम् 1 Repetition of an assertion to refute it. -2 Repeating what has been said. -3 Conversation, dialogue (अनु सह भाषणम्).
anubhāṣitṛ अनुभाषितृ a. Speaking in reply; श्लाघ्यो भवान्स्वजन इत्यनुभाषितारम् (क्षितीशम्) R.16.86.
apabhāṣa अपभाष 1 A. To abuse, revile, defame, libel; न केवलं यो महतो$पभाषते शृणोति तस्मादपि यः स पापभाक् Ku.5.83.
apabhāṣaṇam अपभाषणम् Reviling, defamation, libel, calumny, vituperation.
abhāṣaṇam अभाषणम् Not speaking, silence.
abhāṣita अभाषित a. Not told. -Comp. -पुंस्कः a word which cannot become mas. or neuter. i. e. always feminine.
abhibhāṣ अभिभाष् 1 A. (P. in epic poetry) 1 To speak to, address; talk or converse with (with acc.); भोभवत्पूर्वकं त्वेनमभिभाषेत धर्मवित् Ms.2.128; नोदक्यामभिभाषेत Ms.4. 57. sometimes with instr. also; -2 To speak, say (as वाणीम्, वचः &c.); इति अभिभाषन्ते so they say. -3 To relate, narrate, speak of. -4 To proclaim, announce, confess; गुरुतल्प्यभिभाष्यैनस्तप्ते स्वप्यादयोमये Ms.11.13.
abhibhāṣaṇam अभिभाषणम् Speaking to, addressing, conversing with.
abhibhāṣin अभिभाषिन् a. Addressing, speaking to; speaking, talking; स्मितपूर्वाभिभाषिणम् R.17.31 whose words are preceded by a smile, speaking with a smile.
ābhāṣ आभाष् 1 Ā. 1 To address, speak to, converse with; वैशम्पायनश्चन्द्रापीडमाबभाषे K.117; कुरुते नालापमाभाषिता Nāg.4. -2 To say or speak (something) (with two acc.); आभाषि रामेण वचः कनीयान् Bk.3.51. -3 To say or speak; सखी वेत्रभृदाबभाषे R.6.82,14.44. -4 To name -5 To talk aloud, shout.
ābhāṣaḥ आभाषः [भाष्-घञ्] 1 Addressing. -2 An introduction, preface. -3 Speech, talk. -4 A saying, proverb.
ābhāṣaṇam आभाषणम् 1 Addressing, speaking to (संबोधन). -2 Conversation; सम्बन्धमाभाषणपूर्वमाहुः R.2.58.
ābhāṣya आभाष्य pot. p. To be addressed, worthy of being spoken to; जनमाभाष्यमिमं न मन्यसे R.8.48. -ष्यम् What is to be said by way of address; Me.13. (v. l.)
upabhāṣā उपभाषा A secondary dialect
upasaṃbhāṣaḥ उपसंभाषः षा 1 Conversation; कृतोपसंभाषमिवेक्षितेन Ki.3.3. -2 Friendly persuasion; उपसंभाषा उपसान्त्वनम् P.I.3.47 Sk. उपसर upasara उपसर्ग upasarga उपसर्पण upasarpaṇa उपसर उपसर्ग उपसर्पण See under उपसृ, -सृज्, -सृप्.
kārṇāṭabhāṣā कार्णाटभाषा The language of Karnāṭa (Canarese).
paribhāṣ परिभाष् 1 Ā. 1 To lay down a convention, speak conventionally. -2 To speak to, address. -3 To teach, explain, interpret, expound. -4 To exhort, encourage.
paribhāṣaṇam परिभाषणम् 1 Speaking, discourse, talking, chatting, gossiping. -2 Expression of censure, admonition, reproof, abuse; आपद्गतो$थवा वृद्धो गर्भिणी बाल एव वा परिभाषण- मर्हन्ति Ms.9.283. -3 Rule, precept.
paribhāṣā परिभाषा 1 Speech, discourse; ग्राम्यवैदग्ध्यया परिभाषया Bhāg.5.2.17. -2 Censure, reproof, blame, abuse. -3 An explanation. -4 Terminology, technical phraseology, technical terms (used in a work); इति परिभाषाप्रकरणम् Sk.; इको गुणवृद्धीत्यादिका परिभाषा Mbh; cf. also अधिकारशब्देन पारार्थ्यात् परिभाषाप्युच्यते । कश्चित् परिभाषारूप इति Kaiyaṭa. -5 (Hence) Any general rule, precept or definition which is applicable throughout (अनियमनिवारको न्याय- विशेषः); परितः प्रमिताक्षरापि सर्वं विषयं प्राप्तवती गता प्रतिष्ठाम् । न खलु प्रतिहन्यते कदाचित् परिभाषेव गरीयसी यदाज्ञा Śi.16.8. -6 A list of abbreviations or signs used in any work. -7 (In gram.) An explanatory Sūtra mixed up with the other Sūtras of Pāṇini, which teaches the method of applying them. -8 (In medicine) Prognosis.
pāribhāṣika पारिभाषिक a. (-की f.) 1 Current, common, universally received; उभयावृत्तिधर्मेण संज्ञा स्यात् पारिभाषिकी Nyāya-śāstra. -2 Technical (as a word &c.).
pṛṣabhāṣā पृषभाषा = पूषभासा q. v.
pratibhāṣ प्रतिभाष् 1 Ā. 1 To speak in return, reply or answer; तं भीतंकारमाक्रुश्य रावणः प्रत्यभाषत Bk.5.39. -2 To tell, relate. -3 To say after one, speak after hearing. -4 To name, call; कामिंनि तामुपगीतिं प्रतिभाषन्ते महाकवयः Śrut. 6. -5 To address or speak to.
pratibhāṣā प्रतिभाषा An answer, a reply.
pratyabhibhāṣin प्रत्यभिभाषिन् a. Speaking to, addressing.
prabhāṣ प्रभाष् 1 Ā. 1 To speak to, address to; स्थितधीः किं प्रभाषेत Bg.2.54. -2 To proclaim; publish. -3 To disclose, reveal. -4 To expound, explain. -5 To prate, prattle.
prabhāṣaṇam प्रभाषणम् Explanation, interpretation.
prabhāṣita प्रभाषित p. p. Spoken, declared. -तम् Speech, talk.
bāhubhāṣyam बाहुभाष्यम् Garrulity, loquaciousness, talkativeness.
vibhāṣ विभाष् 1 Ā. 1 To lay down as an optional rule. -2 To abuse, revile, defame, censure.
vibhāṣā विभाषा 1 An option, alternative. -2 Optionality of a rule.
vaibhāṣika वैभाषिक a. (-की f.) Optional.
vyābhāṣaṇam व्याभाषणम् Way or manner of speaking.
samābhāṣaṇam समाभाषणम् Conversation, talking with; मुहृत्समा- भाषणतत्परो$भूत् R.6.16.
saṃbhāṣ संभाष् 1 Ā. 1 (a) To speak together, converse; असंभाष्ये साक्षिभिश्च देशे संभाषते मिथः Ms.8.55. (b) To say or speak in general. -2 To speak to, address. -3 To greet, salute. -4 To agree together, consent. -Caus. 1 To converse with. -2 To persuade, prevail upon.
saṃbhāṣaḥ संभाषः Conversation. संभाषा sambhāṣā संभाषणम् sambhāṣaṇam संभाषा संभाषणम् 1 Discourse, conversation; प्रतिश्रवणसंभाषे शयानो न समाचरेत् Ms.2.195;8.354. -2 Greeting. -3 Criminal connection. -4 An agreement, a contract. -5 A watch-word, war-cry.
saṃbhāṣita संभाषित p. p. 1 Addressed. -2 Said, spoken. -तम् Conversation.
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bhāṣ a. (--°ree;) barking.
bhāṣā f. speech, talk, language; vernacular tongue (either=spoken Sanskrit of Pânini as opposed to Vedic or Prâkrit as opposed to Sanskrit); description, definition; plaint, charge, or accusation (in law); -kit raka, n. play on words; -gña, a. versed in languages; m. N.; -parikkheda, m. T. of a compendium of the Vaiseshika system; -sa ma, m. sentence identical with the vernacular (i.e. consisting of words which may be ac counted Sanskrit as well as Prâkrit: rh.).
bhāṣaka a. (--°ree;) talking or chat tering about; -ana, n. speaking, talking, chattering; speech; kind words.
bhāṣika a. relating to the ver nacular; n. general rules: â, f. language; -ita, pp. spoken, said; n. speech, utterance, lan guage; -itavya, fp. to be addressed; -itri, a. saying, uttering (ac.; Br.), speaking (--°ree;); -in, a. saying, speaking; loquacious; gnly. --°ree;, speaking, talking.
bhāṣipakṣin m. talking bird.
bhāṣya n. speaking, talking; work written in the common or vernacular tongue; extensive commentary explaining a text (esp. a Sûtra) word for word; T. of Patañgali's commentary on the Sûtras of Pânini (other wise Mahâbhâshya): -kâra, -krit, m. com mentator, scholiast, sp. applied to Patañgali.
anabhibhāṣin a. not ad dressing.
abahubhāṣin a. not speak ing much; (i)-tâ, f. abst. n.; -vyakti-nish- tha, a. not applicable to many individuals; -sruta, pp. not very learned.
abhibhāṣaṇa n. allocution; -bhâshin, a. addressing; speaking.
ābhāṣa m. speech; saying, pro verb; -ana, n. conference; addressing; -ya, fp. worthy of being addressed.
upabhāṣā f. subordinate pro vincial dialect.
kalabhāṣin a. speaking softly.
tuhyādiparibhāṣā f. key-rule as to tu, hi, etc. (i. e. ha, vai, tad), meaning that these particles express occur rence in 2, 3, 4, 5, or 6 hymns.
vaibhāṣika a. [vibhâshâ] op tional.
samābhāṣaṇa n. conversa tion with (--°ree;); -mnâta, pp. √ mnâ; n. enu meration; -mnâtri, m. editor of the Veda; -mnâna, n. enumeration, list; -mnâya, m. id.; literary work; edition of the Veda; sacred scripture; -½ay-ín, a. (Br.) occurring at the same time; attainable by many at the same time (world: in a-); -yoga, m. union, connexion, conjunction, contact, with (in.± saha, --°ree;; ord. mg.); equipment, preparation: -vidheh, conjuncture of fate; ab. by con nexion with = by means of, owing to (--°ree;); -rambha, m. undertaking, enterprise; en terprising spirit (rare); beginning, com mencement (rare); -rambhana, n. grasping; unguent (=-lambhana).
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bhāṣā In the Nirukta and Pāṇini denotes the ordinary speech of the day as opposed to Vedic language. Cf. Vāc.
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bhāṣite hasite ca yat SMB.1.3.3b.
jaimini-vaiśampāyana-paila-sūtra-bhāṣya-gārgya-babhru-bābhravya-maṇḍu-māṇḍavyāḥ (sc. tṛpyantu) # śG.4.10.3. Cf. sumantu-jaimini-.
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"bhāṣ" has 191 results.
     
antaraṅgaparibhāṣāthe phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application.
aprāptavibhāṣāsee a reference to some preceding word, not necessarily on the same page. अप्राप्तविकल्प.
abhāṣitapuṃskathat which does not convey a masculine sense; a word which is not declined in the masculine gender; a word possessing only the feminine gender e.gखट्वा, लता et cetera, and othersconfer, compare अभाषितपुंस्काच्च P. VII. 3.48.
arthavadgrahaṇaparibhāṣāa well known maxim or Paribha of grammarians fully stated as अर्थवद्ग्रहणे नानर्थकस्य ग्रहणम्, deduced from the phrase अर्थवद्ग्रहणात् frequently used by the Vārttikakāra. The Paribhāṣā lays down that 'when a combination of letters employed in Grammar, is possessed of a sense, it has to be taken as possessed of sense and not such an one as is devoid of sense.'
asiddhaparibhāṣāthe same as Antaraṅga Paribhāṣā or the doctrine of the invalidity of the bahiraṅga operation. See the word असिद्ध a reference to some preceding word, not necessarily on the same page.. For details see the Paribhāṣā 'asiddham , bahiraṅgam antaraṅge' Paribhāṣenduśekhara of Nāgeśa. Pari. 50 and the discussion thereon. Some grammarians have given the name असिद्धपरिभाषा to the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे as contrasted with अन्तरङ्गं बहुिरङ्कगाद् वलीयः which they have named as बहिरङ्गपरिभाषा.
aātmanebhāṣaa technical term used for such roots as speak for the agent himself; the term अात्मनेभाष means the same as the term अात्मनेपदिन्. The term अात्मनेभाष is not mentioned by Pāṇini; but the writer of the Vārtikas explains it, confer, compare आत्मनेभाषपरस्मैभाषयोरुपसंख्यानम् P. VI.3.7 and 8 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare also आत्मनेपदिनश्च धातवो वैयाकरणैरात्मनेभाषशब्देन व्यवह्रियन्ते,Kaiyaṭa on VI.3.7.The term is found in the Atharva-Prātiśākhya. III. 4.7. It cannot be said whether the term came in use after Pāṇini or, although earlier, it belonged to some school other than that of Pāṇini or, Pāṇini put into use the terms Ātmanepada and Parasmaipada for the affixes as the ancient terms Ātmanebhāṣa and Parasmaibhāṣa were in use for the roots.
ikparibhāṣāthe Paribhāṣa rule इको गुणवृद्धी P.I.1.3; confer, compare गुणश्रुत्या इक्परिभाषोपस्थानात् इक एव स्थाने गुणे यथा स्यात् Sīradeva. Pari.93.
ubhayatobhāṣaliterally speaking or showing both the padas or voices; possessed of both the padas viz. the Parasmaipada and the Ātmanepada. The word is found commonly used in the Dhātupaṭha of Pāṇini.
kātantraparibhāṣāpāṭhaname given to a text consisting of Paribhāṣāsūtras, believed to have been written by the Sūtrakāra himself as a supplementary portion to the main grammar. Many such lists of Paribhāṣāsūtras are available, mostly in manuscript form, containing more than a hundred Sūtras divided into two main groups-the Paribhāṣā sūtras and the Balābalasūtras. See परिभाषासंग्रह edition by B. O. R. I. Poona.
kātantraparibhāṣāvṛtti(1)name of a gloss on the Paribhāṣāpaṭha written by Bhāvamiśra, probably a Maithila Pandit whose date is not known. He has explained 62 Paribhāṣās deriving many of them from the Kātantra Sūtras. The work seems to be based on the Paribhāṣā works by Vyāḍiparibhāṣāsūcana.and others on the system of Pāṇini, suitable changes having been made by the writer with a view to present the work as belonging to the Kātantra school; (2) name of a gloss on the Paribhāṣāpaṭha of the Kātantra school explaining 65 Paribhāṣās. No name of the author is found in the Poona manuscript. The India Office Library copy has given Durgasiṁha's Kātantra-Sūtravṛtti. as the author's name; but it is doubted whether Durgasiṁha's Kātantra-Sūtravṛtti. was the author of it. See परिभाषासंग्रह edition by B. O. R. I. Poona.
kāryakālaparibhāṣāone of the important Paribhāṣā, regarding the application of the Paribhāṣā rules. See कायैकाल. For details see Paribhāṣenduśekhara of Nāgeśa. Pari. 3.
kṛtrimākṛtrimaparibhāṣāa term popularly used by grammarians for the परिभाषा or maxim that out of the two senses, the technical and the derived ones, the technical sense should be preferred; in rare cases, the other too, is preferred confer, compare Pari. Śek. Pari.9.
kṛdgrahaṇaparibhāṣāa short term used by the grammarians for the maxim कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम्. Par.Śek. Pari. 28. See कृद्ग्रहण.
gatikārakaparibhāṣāa popular name given to the maxim गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पतेः; confer, compare Paribhāṣenduśekhara of Nāgeśa. Pari. 75.
chandobhāṣāVedic language as contrasted with भाषा (ordinary language in use); confer, compare गुरुत्वं लघुता साम्यं ह्रस्वदीर्घप्लुतानि च...एतत्सर्व तु विज्ञेयं छन्दोभाषां विजानता Taittirīya Prātiśākhya.XXIV. 5.
tribhāṣyaratnaname of a commentary on the Taittiriya Pratisakhya written by Somayarya. The commentary is said to have been based on the three Bhasya works attributed to the three ancient Vedic scholarsVararuci, Mahiseya and Atreya.
nimittāpāyaparibhāṣāa popular name given by grammarians to the maxim निमित्तापाये नैमित्तिकस्याप्यपायः,. a thing, which is brought into existence by a cause, disappears on the disappearance of the cause. The maxim is not, of course, universally applicable. For details see Par. Sek. Pari. 56, Sira. Pari. 99.
niranubandhakaparibhāṣāa short term used for the maxim निरनुबन्धकग्रहणे न सानुबन्धकस्य ग्रहणम् Par. Sek. Pari. 81.
niruktabhāṣyaa gloss on Yaska's Nirukta written by a modern scholar of grammar named Ugracarya in the eighteenth century A. D.
nirdiśyamānaparibhāṣāa short form for the maxim निर्दिश्यमानस्यादेशा भवन्ति which means 'substitutes take the place of that or its part which has been actually stated or enunciated in the rule (of grammar)' Par. Sek. Pari. 12. For details see Par. Sek. Pari. 12.
nirdiṣṭaparibhāṣāa popular name of the Paribhasa तस्मिन्निति निर्दिष्टे पूर्वस्य । confer, compare किं चेह निर्दिष्टपरिभाषाप्रवृत्तिर्दुर्वचा । Pari. Bhaskara Pari. 97.
parasmaibhāṣaliterally speaking the activity or क्रिया for another; a term of ancient grammarians for roots taking the first nine personal affixes only viz. ति, तः... मसू. The term परस्मैपदिन् was substituted for परस्मैभाष later on,more commonly. See परस्मैपद a reference to some preceding word, not necessarily on the same page.. The term परस्मैभाष along with अात्मनेभाष is found almost invariably used in the Dhaatupaatha attributed to Paanini; confer, compare भू सत्तायाम् | उदात्त: परस्मैभाषः | एघादय उदात्त अनुदात्तेत अात्मनभाषा: Dhatupatha.
paribhāṣāan authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह.
paribhāṣāprakāśāan independent treatise explaining the various Paribhasas in the system of Panini's grammar, written by Visnusesa of the famous SeSa family.
paribhāṣāpradīpārcisa scholarly independent treatise on Vyakarana Paribhasas written by Udayamkara Pathaka, called also Nana Pathaka, a Nagara Brahmana, who lived at Benares in the middle of the 18th century A. D. He has also written commentaries on the two Sekharas of Naagesa.
paribhāṣābhāskara(1)a treatise on the Paribhasas in Panini's grammar written by Haribhaskara Agnihotri, son of Appajibhatta Agnihotri, who lived in the seventeenth century : (2) a treatise on Paniniparibhasas, as arranged by Siradeva, written by Sesadrisuddhi,
paribhāṣārthasaṃgrahṛa treatise on the Paribhasas in the system of Panini's grammar written by Vaidyanatha Sastrin.
paribhāṣāvṛttia general name given to an explanatory independent work on Paribhasas of the type of a gloss on a collection of Paribhasas,irrespective of the system of grammar, whether it be that of Panini, or of Katantra, or of Jainendra or of Hemacandra. The treatises of Vyadi (Panini system), Durgasimha and BhavamiSra (Katantra system), Purusottamadeva and Siradeva (Panini system), Abhyankar (Jainendra system) and others are all known by the name Paribhasavritti.
paribhāṣāvṛttiṭippaṇīa very brief commentary on the Paribhasavrtti of Siradeva written by Srimanasarman of Campahatti.
paribhāṣāvṛttiṭīkāa commentary on the Paribhasavrtti of Siradeva written by Ramabhadra Diksita who lived in the seventeenth century A. D.
paribhāṣāsegraha'a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition
paribhāṣāsūcanaan old work on the Paribhasas in the system of Panini's Grammar, believed to have been written by Vyaadi, who lived after Kaatyayana and before Patanjali. The work is written in the old style of the MahabhaSya and consists of a short commentary on 93 Paribhasas.
paribhāṣenduśekharathe reputed authoritative work on the Paribhasas in the system of Paanini's grammar written by Nagesabhatta in the beginning of the 18th century A.D. at Benares. The work is studied very widely and has got more than 25 commentaries written by pupils in the spiritual line of Nagesa. Well-known among these commentaries are those written by Vaidyanatha Payagunde ( called गदा ), by BhairavamiSra ( called मिश्री), by Raghavendraacaarya Gajendragadakara ( called त्रिपथगा ), by Govindacarya Astaputre of Poona in the beginning of the nineteenth century (called भावार्थदीपिका), by BhaskaraSastri Abhyankar of Satara (called भास्करी ), and by M. M. Vaasudevasaastri Abhyankar of Poona (called तत्त्वादर्श ). Besides these, there are commentaries written by Taatya Sastri Patawardhana,Ganapati Sastri Mokaate, Jayadeva Misra, VisnuSastri Bhat, Vishwanatha Dandibhatta, Harinaatha Dwiwedi Gopaalacarya Karhaadkar, Harishastri Bhagawata, Govinda Shastri Bharadwaja, Naarayana Shastri Galagali, Venumaadhava Shukla, Brahmaananda Saraswati, ManisiSeSaSarma,Manyudeva, Samkarabhatta, Indirapati, Bhimacarya Galagali, Madhavacarya Waikaar, Cidrupasraya, Bhimabhatta, LakSminrsimha and a few others. Some of these works are named by their authors as Tikaas, others as Vyaakhyaas and still others as Tippanis or Vivrtis.
pātañjalamahābhāṣyathe same as महाभाष्य. See महाभाष्य.
pāribhāṣika(l)technical, as opposed to literal; conventional; e. g. the words संबुद्धि, हेतु et cetera, and others cf शब्दैरर्थाभिधानं स्वाभाविकम् । न पारिभाषिकमशक्यत्वात् । लोकत एवार्थावगते: । Kāś on P.I.2.56; confer, compare किमिदम् पारिभाषिक्याः संबुद्धैग्रहणमेकवचनं संबुद्धिराहोस्विदन्वर्थग्रहणं संबोधनं संबुद्धिरिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.33; (2) derived on the strength of a Paribhasa confer, compare पारिभाषिकं क्वचिदनित्यं स्यात् Kat. Par. vr. Pari. 58.
pratyayagrahaṇaparibhāṣāthe guiding rule that when an affix ( प्रत्यय ) is given in a rule as a निमित्त (causing something), the affix denotes a word-form which begins with that to which that affix has been added and ends with the affix itself; confer, compare प्रत्ययग्रहणे यस्मात् स विहितस्तदादेस्तदन्तस्य च ग्रह्यणम् Par. Sek. Pari. 23. The rule यञियोश्च, which prescribes the affix फक् (आयन), has the word यञ् and इञ् which respectively mean यञन्त and इञन्त; in the word परमगार्ग्यायण from परमगार्ग्य the word गार्ग्य is looked upon as यञन्त to which फक् (अायन) is affixed and hence the word परमगार्ग्यायण is arrived at and not पारमगार्ग्य.
prāptavibhāṣāor प्राप्तविकल्पत्व, optional prescription of some operation or rule which otherwise is obligatory; confer, compare लेपे विभाषा । प्राप्तविभाषेयम् । किमर्थेन योगात् । Kāśikā of Jayāditya and Vāmana. on P. VIII. 1.45; confer, compare also हृक्रोरन्यतरस्याम् । प्राप्तविकल्पत्वाद् द्वितीयैव I Kāśikā of Jayāditya and Vāmana. on P. I. 4.53.
bahiraṅgaparibhāṣāthe Paribhasa or the maxim असिद्धं बहिरङ्गमन्तरङ्गे (Par. Sek. Pari. 50) which cites the comparative weakness of the rule or operation which is Bahiranga.
bhāṣāspoken language as opposed to the archaic Vedic Language; confer, compare भाषायां सदवसश्रुवः;P.III2.108;प्रत्यये भाषायां नित्यम् . P. VIII. 4, 45 Vārttika (on the Sūtra of Pāṇini). 1 ; confer, compare also Ṛktantra Prātiśākhya. 96, 212; cf also नेति प्रतिषेधार्थीयो भाषायाम् , उभयमन्वध्यायम् Nirukta of Yāska.I.4.
bhāṣānuśāsanaa work on attributed to यश:कवि.
bhāṣāṃmañjarīa small treatise on grammar written by Vyaṅkaṭa Subbā Shastrī.
bhāṣāvṛttia short gloss on the Pāṇini's Aṣṭādhyāyī. of Pāṇini in the l2th century by Puruṣottamadeva's Paribhāṣāvṛtti.adeva, a reputed scholar belonging to the Eastern school of grammarians which flourished in Bengal and Behar in the 10th, 11th and 12th centuries, The gloss is very useful for beginners and it has given a clear explanation of the different sūtras without going into difficult niceties and discussions. The treatise does not comment upon Vedic portions or rules referring to Vedic Language because, as the legend goes, king Lakṣmaṇa Sena, for whom the gloss was written, was not qualified to understand Vedic Language; confer, compare वैदिकभाषानर्हत्वात् Com. on Bhāṣāvṛtti by Sṛṣṭidhara. There is a popular evaluation of the Bhāṣāvṛtti given by the author himself in the stanza "काशिकाभागवृत्त्योश्चेत्सिद्धान्तं बोद्धुमस्ति धीः ! तदा विचिन्त्यतां भ्रातर्भाषावृत्तिरियं मम " at the end of his treatise; for details see पुरुषोत्तमदेव.
bhāṣāvṛttiṭīkāa learned commentary on Puruṣottamadeva's Paribhāṣāvṛtti.adeva's Bhāṣavṛtti by Sṛṣṭidhara a learned grammarian of the sixteenth century.
bhāṣikabelonging to, or used in spoken language as contrasted with the Vedic Language or निगम; confer, compare अथापि भाषिकेभ्यो धातुभ्यो नैगमाः कृतो भाष्यन्ते Nirukta of Yāska.II.2.
bhāṣitapuṃskaa word or a noun-base which has the same sense in the masculine gender as in the neuter gender: generally words of quality or adjectives like शुचि, मधु et cetera, and others fall in this category;cf तृतीयादिषु भाषितपुंस्कं पुंवद्गालवस्य P. VII. 1. 74; confer, compare also भाषितः पुमान् यस्मिन्नर्थे प्रवृत्तिानिमित्ते स भाषितपुंस्कशब्देनोच्यते । तद्योगादभिधेयमपि यन्नपुसकं तदपि भाषितपुंस्कम् | तस्य प्रतिपादकं यच्छब्दरूपं तदपि भाषितपुंस्कम् | Kāś. on VII.1.74.
bhāṣyaa learned commentary on an original work, of recognised merit and scholarship, for which people have got a sense of sanctity in their mind; generally every Sūtra work of a branch of technical learning (or Śāstra) in Sanskrit has got a Bhāṣya written on it by a scholar of recognised merit. Out of the various Bhāṣya works of the kind given a reference to some preceding word, not necessarily on the same page., the Bhāṣya on the Vyākaraṇa sūtras of Pāṇini is called the Mahābhāṣya, on the nature of which possibly the following definition is based "सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुकारिभिः| स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः ।" In books on Sanskrit Grammar the word भाष्य is used always for the Mahābhāṣya. The word भाष्य is sometimes used in the Mahābhāṣya of Patanjali (confer, compare उक्तो भावभेदो भाष्ये III.3.19, IV.4.67) where the word may refer to a work like लघुभाष्य which Patañjali may have written, or may have got available to him as written by somebody else, before he wrote the Mahābhāṣya.
bhāṣyakāraPatañjali, the author of the Pātañjala Mahābhāṣya; the term, in this sense, frequently occurs in works on Grammar. See भाष्य.
bhāṣyasūtrathe brief pithy statements in the Mahābhāṣya of the type of the Sūtras or the Vārttikas. These assertions or statements are named 'ișṭi' also.
bhāṣyeṣṭithe brief pithy assertions or injunctions of the type of Sūtras given by Patañjali in a way to supplement the Sūtras of Pāṇini and the Vārttikas thereon. See the word इष्टि a reference to some preceding word, not necessarily on the same page. and the word भाष्यसूत्र also.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mahābhāṣyadīpikāa very learned old commentary on the Mahabhasya of Patanjali written by the reputed grammarian Bhartrhari or Hari in the seventh century A. D. The commentary has got only one manuscript preserved in Germany available at present, of which photostat copies or ordinary copies are found here and there. The first page of the manuscript is missing and it is incomplete also, the commentary not going beyond the first seven Aahnikas. For details see page 383 Vol. VII Vyaakarana Mahabhasya D. E. Society's edition.
mahābhāṣyapradīpaa very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition.
mahābhāṣyapradīpaṭīkaname given to each of the various commentaries on the Pradipa of Kaiyata written by grammarians, out of which the commentaries of चिन्तामणि,रामचन्द्रसरस्वती, नारायण, नित्यानन्दपर्वतीय and one or two more are available in a manuscript form and those too quite incomplete.
mahābhāṣyapradīpaprakāśacalled also कैयटप्रकाश, name of the commentary on the Pradipa of Kaiyata by Nilankanthamakhi a versatile writer of the 17th century.
mahābhāṣyapradīpavivaraṇa(1)original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा.
mahābhāṣyalaghuvṛttiname given to the short gloss on the Mahabhasya written by the famous eastern grammar-scholar Maitreya-Raksita of the twelfth century.
mahābhāṣyavyākhyāname given to each of the explanatory glosses on the Mahabhasya written by grammarians prominent of whom were Purusottamadeva, Narayana Sesa, Visnu, Nilakantha and others whose fragmentary works exist in a manuscript form. महामिश्र name of a grammarian who wrote a commentary on Jinendrabuddhi's Nyasa. The commentary is known by the name Vyakaranaprakasa. महाविभाषा a rule laying down an option for several rules in a topic by being present in every rule: confer, compare महाविभाषया वाक्यमपि. विभाषा (P.II.1.11) and समर्थानां प्रथमाद्वा (P. IV.1.82) are some of the rules of this kindeclinable
laghuparibhāṣāvṛttian independent work on Paribhāşās written by Puruşottamadeva in the twelfth century A. D. called लघुपरिभाषावृत्ति in contrast with the बृहत्परिभाषावृत्ति of सीरदेव. The Vŗtti is named ' Lalitā ' also, by the author.
liṅgaviśiṣṭaparibhāṣāthe dictum to include the feminine form of a word when in a rule the word is used in the masculine gender : प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. See लिङ्गविदिाग्रहण.
vibhāṣāoptionally, alternatively; the word is explained by Pāṇini as नवा in the rule न वेति विभाषा (P.I.1.44)in consonance with its derivation from the root भाष् with वि; confer, compare नेति प्रतिषेधे वेति विकल्पस्तयोः प्रतिषेधविकल्पयोर्विभाषेत्ति संज्ञा भवति । विभाषाप्रदेशेषु प्रतिषेधविकल्पावुपतिष्ठते | तत्र प्रतिषेधेन समीकृते विषये प्रश्चाद्विकल्पः प्रवर्तते. The option (विभाषा) is further divided into three kind प्राप्ते विभाषा, अप्राप्ते विभाषा and उभयत्र विभाषा. For details see Mahābhāṣya on P. I.1.44.
vibhāṣita(1)stated or enjoined optionally; cf मेध्यः पशुर्विभाषितः । आलब्धव्यो नालब्धव्य इति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.44 Vārttika (on the Sūtra of Pāṇini). 15; cf also मन्ये धातुर्विभाषितः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III.1.27 Vārttika (on the Sūtra of Pāṇini).4: (2) roots taking personal affixes of both the Padas.
vaibhāṣikaoptional, alternative; confer, compare वेति वैभाषिक: T. Pr.XXII. 7; see वैकल्पिक.
vyavasthitavibhāṣāan option which does not apply universally in all the instances of a rule which prescribes an operation optionally, but applies necessarily in : some cases and does not apply at all in the other cases, the total result being an option regarding the conduct of the rule. The rules अजेर्व्यघञपॊ: P. II. 4.56, लट: शतृशानचावप्रथमासमानाधिकरणे III. 2.124 and वामि I. 4.5 are some of the rules which have got an option described as व्यवस्थितविभाषा. The standard instances of व्यवस्थितविभाषा are given in the ancient verse देवत्रातो गलो ग्राहः इतियोगे च सद्विधिः | मिथस्ते न विभाष्यन्ते गवाक्षः संशितव्रतः|| M. Bh, on P, III. 3.156; VII.4.41.
vyākaraṇamahābhāṣyasee महाभाष्य,
vyākaraṇamahābhāṣyagūḍhārthadīpinīa brief commentary on the Mahabhasya, written by Sadasiva, son of Nilakantha and pupil of Kamalakara Diksita. The gloss confines itself to the explanations of obscure and difficult passages in the Mahabhasya and criticizes Kaiyata's explanations.
vyākaraṇamahābhāṣyapradīpathe original name of the learned commentary on Patanjali's Mahabhasya by Kaiyatabhatta the well-known grammarian of Kashmir of the eleventh century. See प्रदीप and कैयट.
vyākaraṇamahābhāṣyapradīpavivaraṇa( )a gloss on the Mahabhasyapradipa of Kaiyata, written by ईश्वरानन्द, a pupil of सत्यानन्द; (2) a gloss on the Mahabhasyapradipa of Kaiyata by नारायण.
vyākaraṇamahābhāṣyapradīpoddyotathe wellknown scholarly commentary by the stalwart grammarian Nagesabhatta on the Mahabhasyapradipa of Kaiyata. See उद्द्योत and नागेश.
vyākaraṇamahābhāṣyavyākhyāsee महाभाष्य a reference to some preceding word, not necessarily on the same page..
ṣaḍbhāṣācandrikāa work on six dialects written by a Jain grammarian लक्ष्मणसूरि.
saṃnipātaparibhāṣāthe maxim or canvention that an operation which is based upon, or is caused or occasioned by, a relationship between two things cannot break their relation : in short, such an operation as results in breaking the relationship between two things on which it is based, cannot take placcusative case. This dictum is many times followed in grammar in Preventing the application of such rules as are likely to spoil the formation of the correct word; many times, however, this dictum has to be ignored; For details see Pari. Sek. Pari. 86; also| Mahabhasya on P. I. 1.39.
sāmānyātideśaparibhāṣāname given to the Paribhasa: सामान्यातिदेशे विशेषानतिदेशः Pari. Sekh Pari. 101.
sārasvataparibhāṣāa grammar work of the Sarasvata school written by Dayaratna in explanation of the technical rules giving conventions and maximanuscript.
sārasvatabhāṣyaa critical gloss on the Sarasvata grammar by a grammarian named Kasinatha.
akathitanot mentioned by any other case-relation such as अपादान, संप्रदान and अधिकरण; stated with respect to the indirect object, governed by roots possessing two objects such as दुह्, याच् and others, which in the passive woice is put in the nominative case. The in-direct object is called akathita because in some cases there exists no other case-relation as, for example, in पौरवं गां याचते or भिक्षते, or माणवकं पन्थानं पृच्छति; while, in the other cases, the other case-relations (with the activity expressed by the verb) are wilfully suppressed or ignored although they exist, as for instance in गां दोग्धि पयः, अन्ववरुणद्धि गां व्रजम्; see अकथितं च P.1.4.51 and the Mahābhāṣya thereon.
akāṇḍatāṇḍavaname of the commentary by Harinātha on the Paribhāṣenduśekhara (परिभाषेन्दुशेखर) of Nageśabhaṭṭa.
akṣaraa letter of the alphabet, such as a (अ) or i (इ) or h (ह) or y (य्) or the like. The word was originally applied in the Prātiśākhya works to vowels (long, short as also protracted), to consonants and the ayogavāha letters which were tied down to them as their appendages. Hence अक्षर came later on to mean a syllable i. e. a vowel with a consonant or consonants preceding or following it, or without any consonant at all. confer, compare ओजा ह्रस्वाः सप्तमान्ताः स्वराणामन्ये दीर्घा उभये अक्षराणि R Pr. I 17-19 confer, compareएकाक्षरा, द्व्यक्षरा et cetera, and others The term akṣara was also applied to any letter (वर्ण), be it a vowel or a consonant, cf, the terms एकाक्षर, सन्ध्यक्षर, समानाक्षर used by Patañjali as also by the earlier writers. For the etymology of the term see Mahābhāṣya अक्षरं न क्षरं विद्यात्, अश्नोतेर्वा सरोक्षरम् । वर्णे वाहुः पूर्वसूत्रे । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 2 end.
atantraimplying no specific purpose: not intended to teach anything, अविवक्षित; exempli gratia, for example ह्रस्वग्रहणमतन्त्रम् Kāś and Si. Kau. on तस्यादित उदात्तमर्धह्रस्वम् P.1.2.32: confer, compare also अतन्त्रं तरनिर्देशः ( the use of तरप् does not necessarily convey the sense of the comparative degree in Pāṇini's rules) Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.33. This statement has been given as a distinct Paribhāṣa by Vyāḍiparibhāṣāsūcana.and Sākaṭāyana. The author of the Mahābhāṣya appears to have quoted it from the writings of Vyāḍiparibhāṣāsūcana.and the earlier grammarians See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on अल्पाच्तरम् P. II.2.34.
atideśaextended application; transfer or conveyance or application of the character or qualities or attributes of one thing to another. Atideśa in Sanskrit grammar is a very common feature prescribed by Pāṇini generally by affixing the taddhita affix. affix मत् or वत् to the word whose attributes are conveyed to another. e. g. लोटो लङ्वत् P. III. 4.85. In some cases the atideśa is noticed even without the affix मत् or वत्; exempli gratia, for exampleगाङ्कुटादिभ्योऽञ्णिन् ङित् P. 1.2.1 . Atideśa is generally seen in all grammatical terms which end with 'vadbhāva' e. g. स्थानिवद्भाव (P.I.1.56-59), सन्वद्भाव (P.VII.4.93), अन्तादिवद्भाव (P. VI.1.85), अभूततद्भाव (P.IV.60) and others. Out of these atideśas, the स्थानिवद्भाव is the most important one, by virtue of which sometimes there is a full representation id est, that is substitution of the original form called sthānin in the place of the secondary form called ādeśa. This full representation is called रूपातिदेश as different from the usual one which is called कार्यातिदेश, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VIII.1.90 Vārttika (on the Sūtra of Pāṇini). 1 and VIII.1.95. Vart.3. Regarding the use of अतिदेश there is laid down a general dictum सामान्यातिदेशे विशेषानतिदेशः when an operation depending on the general properties of a thing could be taken by extended application, an operation depending on special properties should not be taken by virtue of the same : e. g. भूतवत् in P. III.3.132 means as in the case of the general past tense and not in the case of any special past tense like the imperfect ( अनद्यतन ) , or the perfect ( परोक्ष ). See Paribhāṣenduśekhara of Nāgeśa. Pari. 101, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3. 132. There is also a general dictum अतिदेशिकमनित्यम्whatever is transferred by an extended application, need not, be necessarily taken. See Paribhāṣenduśekhara of Nāgeśa. 93.6 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.123 Vārttika (on the Sūtra of Pāṇini).4, I.2.1 Vārttika (on the Sūtra of Pāṇini). 3, II.3.69 Vārttika (on the Sūtra of Pāṇini).2 et cetera, and others, Kaiyaṭa on II. 1.2 and VI.4.22 and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. I.1.56 and P. I.2.58 Vārttika (on the Sūtra of Pāṇini). 8. The dictum अातिदेशिकमनित्यम् is given as a Paribhāṣā by Nāgeśa confer, compare Pari. Śek. 93. 6.
adādiname given to the class of roots belonging to the second conjugation, as the roots therein begin with the root अद्. The word अदिप्रभृति is also used in the same sense; confer, compare अदिप्रभृतिभ्यः शपः p.II. 4.72: confer, comparealso अदाद्यनदाद्योरनदादेरेव given by Hemacandra as a Paribhāṣā corresponding to the maxim लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य Hemacandra's Śabdānuśāsana. Pari.61.
adoṣaabsence of fault; absence of inconvenience. The expression सोप्यदोषो भवति often occurs in the Mahābhāṣya: confer, compare MBh. on I. 3.62; I. 4.108, et cetera, and others
adhikāragoverning rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥
anabhidhānainability to express the meaning desiredition The expression न वा अनभिधानात् frequently occurs in the Mahābhāṣya referring to such words or phrases as could be formed by rules of grammar or could be used according to rules but,are not found in current use recognized by learned persons or scholars; confer, compare तच्चानभिधानं यत्राप्तैरुक्तं तत्रैव, अन्यत्र तु यथालक्षणं भवत्येव Padamañj. on III. 2.1;also confer, compare अनभिधानाद् व्यधिकरणानां बहुव्रीहिर्न भविष्यति । यत्र त्वभिधानमस्ति तत्र वैयधिकरण्येपि भवत्येव समासः, कण्ठेकाल इति; Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on II. 2.24: for examples of अनभिधान, sec also M.Bh.अभिधानलक्षणाः कृत्तद्धितसमासाः अनभिधानान्न भविष्यन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.3.19. also on III. 2.1. V.5, IV.2.1. See Kāś. on III,1.22, III.3.158.
aniṭ(1)not admitting the augment इट् to be prefixed to it; the term is strictly to be applied to ārdhadhātuka affixes placed after such roots as have their vowel characterized by a grave accent ( अनुदात्तस्वर ); the term अनिट् being explained as अनिडादि qualifying the अार्धधातुक affix; (2) in a secondary way, it has become customary to call such roots अनिट् as do not allow the augment इट् to be prefixed to an ārdhadhātuka affix placed after them. Such roots are termed अनुदात्त verily because they are possessed of an anudātta vowel. e. g. कृ, भृ, जि, गम् , हन् et cetera, and others as against भु, धू, तॄ, श्वि, वृ, वद्, फल्, चल्, et cetera, and others which have their vowel characterized by an acute (उदात्त ) accent. For a complete list of such roots see the well-known stanzas given in the Siddhāntakaumudī incidentally on अात्मनेपदेष्वनतः P. VII.1.5. ऊदॄदन्तैर्यौतिरुक्ष्णुशीङ्स्नु....निहताः स्मृताः ॥ १ ॥ शक्लृपच्मुचिरिचवच्विच् .........धातवो द्व्यधिकं शतम् ॥ as also some lists by ancient grammarians given in the Mahābhāṣya on एकाच उपदेशेनुदात्तात्. P. VII. 2.10 or in the Kāśikā on the same rule P. VII.2.10.
anitya(1)not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be usedition On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara.
aniyatapuṃskawhose sex-especially whether it is a male or a female-is not definitely known from its mere sight; small insects which are so. The term क्षुद्रा in P. IV.1.131 is explained in the Mahābhāṣya as क्षुद्रा नाम अनियतपुंस्का अङ्गहीना वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.1.131.
anukarṣaṇadragging (from the preceding rule) to the following rule taking the previous rule or a part of it as understood in the following rule or rules in order; the same as अनुवृत्ति; confer, compare अनुकर्षणार्थश्चकारः Kāś. on II. 4.18, III.2.26, VII. 1.48: cf also the Paribhāṣā; चानुकृष्टं नोत्तरत्र -that which is attracted from a preceding rule by the particle च is not valid in the rule that follows; Paribhāṣenduśekhara of Nāgeśa. Pari. 78.
anunyāsaa commentary on न्यास (काशिकाविवरणपञ्जिका by जिनेन्द्रबुद्धि). The work is believed to have been written by इन्दुमित्र. It is not available at present except in the form of references to it which are numerous especially in Siradeva's Paribhāṣāvṛtti.
anuvidhioperation in conformity with what is found. The expression छन्दसि दृष्टानुविधिः is often found in the Mahābhāṣya: confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.5, I.1.6, I.1.21, III.1.9, III.1.13, VI.1.6, VI.1.77, VI.1.79, VI. 4.128,VI.4.141, VIII.2.108.
anusaṃhitaṃaccording to the Saṁhitā text of the Vedas: confer, compareएतानि नोहं गच्छन्ति अध्रिगो अनुसंहितम् Bhartṛihari's Mahābhāṣyadīpikā p. 9; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.31, also XV.33, where the word is explained as संहिताक्रमेण by Uvaṭa.
antaḥstha,antaḥsthāfeminine., also writen as अन्तस्थ, अन्तस्था feminine., semivowel; confer, compare अथान्तस्थाः । यिति रेिन लेिति वितिः; Vājasaneyi Prātiśākhya.VIII.14-15: confer, compare चतस्रोन्तस्थाः explained by उव्वट as स्पर्शोषमणामन्तः मध्ये तिष्ठन्तीति अन्तस्थाः R.Pr.I.9, also पराश्चतन्नान्तस्थाः Taittirīya Prātiśākhya.I. 8. The ancient term appears to be अन्तस्थाः feminine. used in the Prātiśākhya works. The word अन्तःस्थानाम् occurs twice in the Mahābhāṣya from which it cannot be said whether the word there is अन्तःस्थ m. or अन्तःस्था feminine. The term अन्तस्थ or अन्तस्था is explained by the commentators on Kātantra as स्वस्य स्वस्य स्थानस्य अन्ते तिष्ठन्तीति ।
antaraṅgaa highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष).
aprayeāga(1)non-employment of a word in spite of the meaning being available: confer, compare संभावनेलमिति चेत्सिद्धाप्रयोगे P.III.3.154; (2) non-employment confer, compare उक्तार्थानामप्रयोगः a standard dictum of grammar not allowing superfluous words which is given in M.Bh. on P.I.1.4 Vārttika (on the Sūtra of Pāṇini). 16 and stated in Cāndra and other grammars as a Paribhāṣā.
abāghakanot coming in the way of rules otherwise applicable; the word is used in connection with निपातन i. e. constituted or announced forms or specially formed words which are said to be अबाधक i. e. not coming in the way of forms which could be arrived at by application of the regular rules. Siradeva has laid down the Paribhāṣā अबाधकान्यपि निपातनानि भवन्ति defending the form पुरातन in spite of Pāṇini's specific mention of the word पुराण in the rule पुराणप्रोक्तेषुo IV. 3. 105.
abhidhānadesignation, denotation, expression of sense by a word which is looked upon as the very nature of a word. The expression अभिधानं पुनः स्वाभाविकम् ( denotation of sense is only a natural characteristic of a word ) frequently occurs in the Mahābhāṣya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on 1.2.64 Vārt 93, II.1.1, confer, compare नपुसकं यदूष्मान्तं तस्य बह्वभिधानजः ( Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII.7 ) where the word बह्वभिधान means बहुवचन.
abhyaṃkara(BHASKARASHASTRI Abhyankar 1785-1870 A. D. )an eminent scholar of Sanskrit Grammar who prepared a number of Sanskrit scholars in Grammar at Sātārā. He has also written a gloss on the Paribhāṣenduśekhara and another one on the Laghu-Śabdenduśekhara. (VASUDEVA SHASTRI Abhyakar 863-1942 A. D.) a stalwart Sanskrit Pandit, who, besides writing several learned commentaries on books in several Sanskrit Shastras, has written a commentary named 'Tattvādarśa' on the Paribhāṣenduśekhara and another named 'Guḍhārthaprakāśa' on the Laghuśabdenduśekhara. (KASHINATH VASUDEVA Abhyankar, 1890-) a student of Sanskrit Grammar who has written महाभाष्यप्रस्तावना-खण्ड, and जैनेन्द्रपरिभाषावृत्ति and compiled the परिभाषासंग्रह and the present Dictionary of Sanskrit Grammar.
abhyāvṛttiinclination towards an action; tendency to do an act; confer, compare संख्यायाः क्रियाभ्यावृत्तिगणनं कृत्वसुच् । P. V. 4.17 अभिमुखी प्रवृत्तिरभ्यावृत्तिः (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.4.19) is the explanation in the Mahābhāṣya,while पौनः पुन्यमभ्यावृत्तिः (Kāś. on V.4.17) is the one given in Kāśikā
avagraha(1)separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya.V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible.
avarṇathe letter अ; the first letter of the Sanskrit alphabet, comprising all its varieties caused by grades, ( ह्रस्व, दीर्घ, प्लुत) or accents of nasalization. The word वर्ण is used in the neuter gender in the Mahābhāṣya; confer, compare सर्वमुखस्थानमवर्णम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.9, मा कदाचिदवर्णं भूत् M.Bh. I.1.48 Vārttika (on the Sūtra of Pāṇini). 1; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.50 Vārttika (on the Sūtra of Pāṇini). 18 and I.1.51 Vārttika (on the Sūtra of Pāṇini). 2: confer, compare also ह्रस्वमवर्णं प्रयोगे संवृतम् Sīradeva's ParibhāṣāvṛttiPari. 17. 6
avaśyamnecessarily; the expression अवश्यं चैतदेवं विज्ञेयम् is very frequently used in the Mahābhāṣya when the same statement is to be emphasizedition
avicālinimmutable. The term is used frequently in the Mahābhāṣya, in connection with letters of the alphabet which are considered 'nitya' by Grammarians; confer, compare नित्येषु च शब्देषु कूटस्थैरविचालिभिर्वर्णैर्भवितव्यमनपायोपजानविकारिभिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhn 2: cf also नित्यपर्यायवाची सिद्धशब्दः । यत्कूटस्थेष्वविचालिषु भावेषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1.
aṣṭādhyāyīname popularly given to the Sūtrapāṭha of Pāṇini consisting of eight books (adhyāyas) containing in all 3981 Sūtras,as found in the traditional recital, current at the time of the authors of the Kāśika. Out of these 398l Sūtras, seven are found given as Vārtikas in the Mahābhāṣya and two are found in Gaṇapāṭha.The author of the Mahābhāṣya has commented upon only 1228 of these 3981 sūtras. Originally there were a very few differences of readings also, as observed by Patañjali ( see Mbh on I.4.1 ); but the text was fixed by Patañjali which, with a few additions made by the authors of the Kāśika,as observed a reference to some preceding word, not necessarily on the same page., has traditionally come down to the present day. The Pāṇini's Aṣṭādhyāyī. is believed to be one of the six Vedāṅga works which are committed to memory by the reciters of Ṛgveda. The text of the Pāṇini's Aṣṭādhyāyī. is recited without accents. The word अष्टाध्यायी was current in Patañjali's time; confer, compare शिष्टज्ञानार्था अष्टाध्यायी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 3.109.
asiddhainvalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
aākhyātaverbal form, verb; confer, compare भावप्रधानमाख्यातं सत्त्वप्रधानानि नामानि Nirukta of Yāska.I.1; चत्वारि पदजातानि नामाख्यातोपसर्गनिपाताश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1. Āhnika 1 ; also A.Prāt. XII. 5, अाकार अाख्याते पदादिश्च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.2.37 Vārttika (on the Sūtra of Pāṇini). 2, आख्यातमाख्यातेन क्रियासातत्ये Sid. Kau. on II.1.72, क्रियावाचकमाख्यातं Vājasaneyi Prātiśākhya.V.1; confer, compare भारद्वाजकमाख्यातं भार्गवं नाम भाष्यते । भारद्वाजेन दृष्टत्वादाख्यातं भारद्वाजगोत्रम् V. Prāt. VIII. 52; confer, compare also Athar. Prāt.I.I.12, 18; 1.3.3,6; II.2.5 where ākhyāta means verbal form. The word also meant in ancient days the root also,as differentiated from a verb or a verbal form as is shown by the lines तन्नाम येनाभिदधाति सत्त्वं, तदाख्यातं येन भावं स धातुः R.Pr.XII.5 where 'आख्यात' and 'धातु' are used as synonyms As the root form such as कृ, भृ et cetera, and others as distinct from the verbal form, is never found in actual use, it is immaterial whether the word means root or verb.In the passages quoted a reference to some preceding word, not necessarily on the same page. from the Nirukta and the Mahābhāṣya referring to the four kinds of words, the word ākhyāta could be taken to mean root (धातु) or verb (क्रियापद). The ākhyāta or verb is chiefly concerned with the process of being and bccoming while nouns (नामानि) have sattva or essence, or static element as their meaning. Verbs and nouns are concerned not merely with the activities and things in this world but with every process and entity; confer, compare पूर्वापूरीभूतं भावमाख्यातेनाचष्टे Nir.I.;अस्तिभवतिविद्यतीनामर्थः सत्ता । अनेककालस्थायिनीति कालगतपौर्वापर्येण क्रमवतीति तस्याः क्रियात्वम् । Laghumañjūṣā. When a kṛt (affix). affix is added to a root, the static element predominates and hence a word ending with a kṛt (affix). affix in the sense of bhāva or verbal activity is treated as a noun and regularly declined;confer, compareकृदभिहितो भावे द्रव्यवद् भवति M.Bh. on II.2.19 and III. 1.67, where the words गति, व्रज्या, पाक and others are given as instances. Regarding indeclinable words ending with kṛt (affix). affixes such as कर्तुं, कृत्वा, and others, the modern grammarians hold that in their case the verbal activity is not shadowed by the static element and hence they can be,in a way, looked upon as ākhyātas; confer, compare अव्ययकृतो भावे Vaiyākaraṇabhūṣaṇa.
ācāryapreceptor, teacher; a designation usually given to Pāṇini by Patañjali in the Mahābhāṣya; confer, compare the usual expression तज्ज्ञापयति आचार्यः as also अाचार्यप्रवृत्तिर्ज्ञापयति; also confer, compare नेदानीमाचार्याः सूत्राणि कृत्वा निवर्तयन्ति; confer, compare also the popular definition of अाचार्य given as 'निशम्य यद्गिरं प्राज्ञा अविचार्यैव तत्क्षणम् । संभावयन्ति शिरसा तमाचार्यं प्रचक्षते ।"
ānumānikaobtained or made out by inference such as Paribhāṣā rules as opposed to Śrauta rules such as the Sūtras of Pāṇini; confer, compare आनुमानिकं स्थानित्वमवयवयो; Kāś. on VI.1.85; also confer, compare आनुमानिकस्थान्यादेशभावकल्पनेपि श्रौतस्थान्यादेशभावस्य न त्यागः Paribhāṣenduśekhara of Nāgeśa. on Pari. 11; confer, compare also किं च पूर्वत्रेत्यस्य प्रत्यक्षत्वेन अानुमानिक्या अस्या बाध एवोचितः Pari. Śek. on Pari. 50.
āpatyapatronymic affix such as अण् and others. The term अापत्य, which is the same as the usual term अपत्य in तस्यापत्यम् P.IV.I, is found sometimes used in the Vārttikas and in the Mahābhāṣya; confer, compare आयत्याज्जीवद्वंश्यात्स्वार्थे द्वितीयो युवसंज्ञ: P.IV.1.163 Vārt 6.
it(1)a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana.1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compareP.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compareP.VII.1.58; ई signifies the prevention of the augment इ before the past participle.affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compareP.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compareP.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compareVII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compareP, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compareP.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compareP.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compareP.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compareP I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compareP.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compareP.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compareP.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217,ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compareP.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compareP.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34.
indirāpatiauthor of 'परीक्षा' a commentary on the ParibhāṣenduŚekhara of Nāgeśabhaṭṭa.
indumitraauthor of अनुन्यास, a commentary on Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa., the well-known commentary on the Kāśikavṛtti by Jinendrabuddhi. Many quotations from the Anunyāsa are found in the Paribhāṣāvṛtti of Sīradeva. The word इन्दु is often used for इन्दुमित्र; confer, compare एतस्मिन् वाक्ये इन्दुमैत्रेययोः शाश्वतिको विरोध: Sīra. Pari. 36.
induprakāśaauthor of a commentary on the Paribhāṣenduśekhara.
indraname of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127.
indradattaauthor of the ' Gūḍhaphakkikāprakāśa', a gloss on the difficult passages in the Mahābhāṣya.
iṣṭaa word frequently used in the Vārttikas and the Mahābhāṣya and other treatises in the senses of (1) a desired object, (2) a desired purpose, (3) a desired statement, (4) a desired form id est, that is the correct form : confer, compare इष्टान्वाख्यानं खल्वपि भवति: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1. Āhnika of the Pātañjala Mahābhāṣya. 1. योगविभागादिष्टसिद्धिः Pari.Śek. Pari. 114.
iṣṭia word generally used in the statements made in the Mahā bhāṣya, similar to those of the Sūtrakāra and the Vārttikakāras, which are 'desired ones' with a view to arrive at the correct forms of words; confer, compare प्राप्तिज्ञो देवानांप्रियो न त्विाष्टिज्ञः, इष्यत एतद् रूपमिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 4.56.
isnucalternative affix mentioned in the Mahābhāṣya in the place of इष्णुच्; cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on III. 2.57. See इष्णुच् .
īśvarānandaauthor of (l) a gloss on Kaiyaṭa's Mahābhāṣya-pradīpa, and (2)an independent treatise Śābdabodhataraṅgiṇī. He is believed to have been a pupil of सत्यानन्द and iived in the latter part of the 16th century A.D.
uktaprescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expresseditionSometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72.
uktārthaa word or expression whose sense has been already expressedition The expression उक्तार्थानामप्रयोगः is frequently used in the Mahābhāṣya and the Vārttikas and cited as a Paribhāṣā or a salutary conventional maxim against repetition of words in the Paribhāṣāpāṭhas of Vyādi (Par. 51), Candragomin (Par 28) and Kātantra (Par. 46) and Kālāpa-vyākaraṇasūtra. (Par. 46) grammars.
ugrabhūtior उग्राचार्य writer of a gloss on the Nirukta, called Niruktabhāṣya believed to have lived in the 18th century A. D; writer also of a grammatical work Śiṣyahitāvṛtti or Śiṣyahitānyāsa, which was sent to kāshmir and made popular with a large sum of money spent upon it, by his pupil Ānanadpāla.
uccaritapronounced or uttered; the phrase उच्चरितप्रध्वंसिनः is used in connection with the mute indicatory letters termed इत् in Pāṇini's grammar, as these letters are not actually found in use in the language and are therefore supposed to vanish immediately after their purpose has been servedition The phrase 'उच्चरितप्रध्वंसिनोSनुबन्धा:' has been given as a Paribhāṣā by Vyāḍiparibhāṣāsūcana.(Pari.11), in the Cāndra Vyākaraṇa ( Par. 14), in the Kātantra Vyākaraṇa (Pari.54) and also in the Kalāpa Vyākaraṇa ( Par. 71). Patañjali has used the expression उच्चरितप्रध्वंसिनः in connection with ordinary letters of a word, which have existence for a moment and which also vanish immediately after they have been uttered; confer, compare उच्चरितप्रध्वंसिनः खल्वपि वर्णा: ...न वर्णो वर्णस्य सहायः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4. 109.
uccāraṇapronunciation, enunciation (in the Śāstra). The phrase उच्चारणसामर्थ्यात् is often found used in the Mahābhāṣya and elsewhere in connection with the words of Pāṇini, everyone of which is believed to , have a purpose or use in the Śāstra, which purpose, if not clearly manifest, is assigned to it on the strength (सामर्थ्य) of its utterance; confer, compare उच्चारणसामर्थ्यादत्र ( हिन्येाः ) उत्वं न भविष्यति M.Bh. on III.4.89 V.2; confer, compare also M.Bh. on IV.4.59, VI.4.163, VII.1.12,50, VII.2.84, In a few cases, a letter is found used by Pāṇini which cannot be assigned any purpose but which has been put there for facility of the use of other letters. Such letters are said to be उच्चारणार्थ; confer, compare जग्धि: । इकार उच्चारणार्थ:। नानुबन्धः । Kāś. on II.4.36.च्लि लुडि. । इकार उच्चारणार्थ:; चकारः स्वरार्थः । Kāś, on III.1. 43. The expressions मुखसुखार्थः and श्रवणार्थः in the Mahābhāṣya mean the same as उच्चारणार्थः.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
uṇādiprātipadikaword form or crude base, ending with an affix of the uṇ class, which is looked upon as practically underived, the affixes un and others not being looked upon as standard affixes applied with regular meanings attached to them and capable of causing operations to the preceding base as prescribed by rules of grammar; confer, compare उणादयोS व्युत्पन्नानि प्रातिपदिकानि । व्युत्पन्नानीति शाकटायनरीत्या । पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम्. Pari. Śek. on Paribhāṣa 22.
utsargaa general rule as contrasted with a special rule which is called अपवाद or exception; confer, compare उत्सर्गापवादयोरपवादो बलीयान् Hema. Pari.56; प्रकल्प्य वापवादविषयं तत उत्सर्गोभिनिविशते Par.Śek. Pari.63, Sīra. Pari.97; confer, compare also उत्सर्गसमानदेशा अपवादा;. For the बाध्यबाधकभाव relation between उत्सर्ग and अपवाद and its details see Nāgeśa's Paribhāṣenduśekhara on Paribhāṣās 57 to 65: confer, compare also न्यायैर्मिश्रान् अपवादान्प्रतीयात् explained by the commentator as न्याया उत्सर्गा महाविषया विधयः अपवादा अल्पविषया विधयः । तान् उत्सर्गेण भिश्रानेकीकृतान् जानीयात् । अपवादविषयं मुक्त्वा उत्सर्गाः प्रवर्तन्ते इत्यर्थः R.Pr.I.23.
udayaṃkarasurnamed pāṭhaka who wrote a commentary on the Laghuśabdenduśekhara named Jyotsna and a very critical work on Paribhāṣās similar to Sīradeva's Paribhāṣāvṛtti; the work is incomplete.
udāttanirdeśaconventional understanding about a particular vowel in the wording of a sūtra being marked acute or Udātta, when ordinarily it should not have been so, to imply that a Paribhāṣā is to be applied for the interpretation of that Sūtra: confer, compare उदात्तनिर्देशात्सिद्धम् P.VI.1.13 Vārttika (on the Sūtra of Pāṇini).14, also Sīra. Pari. 112.
uddyotathe word always refers in grammar to the famous commentary by Nāgeśabhaṭṭa written in the first decade of the 18th century A. D. om the Mahābhāṣyapradīpa of Kaiyaṭa. The Mahābhāṣya-Pradīpoddyota by Nāgeśa.appears to be one of the earlier works of Nāgeśa. It is also called Vivaraṇa. The commentary is a scholarly one and is looked upon as a final word re : the exposition of the Mahābhāṣya. It is believed that Nāgeśa wrote 12 Uddyotas and 12 Śekharas which form some authoritative commentaries on prominent works in the different Śāstras.
upagrahaa term used by the ancient grammarians in the sense of the Parasmaipada and the Ātmanepada affixes. The word is not found in Pāṇini's Pāṇini's Aṣṭādhyāyī.. The Vārttikakāra has used the word in his Vārttika उपग्रहप्रतिषेधश्च on P. III.2.127 evidently in the sense of Pada affixes referring to the Ātmanepada as explained by Kaiyaṭa in the words उपग्रहस्य आत्मनेपदसंज्ञाया इत्यर्थ: । The word occurs in the Ślokavārttika सुप्तिङुपग्रहलिङ्गनराणां quoted by Patañjali in his Mahābhāṣya on व्यत्ययो बहुलम् P. III. 1.85, where Nāgeśa writes लादेशव्यङ्ग्यं स्वार्थत्वादि । इह तत्प्रतीतिनिमित्ते परस्मै-पदात्मनेपदे उपग्रहशब्देन लक्षणयोच्येते । The word is found in the sense of Pada in the Mahābhāṣya on P. III. 1.40. The commentator on Puṣpasūtra explains the word as उपगृह्यते समीपे पठ्यते इति उपग्रहः. The author of the Kāśikā on P. VI. 2.134 has cited the reading चूर्णादीन्यप्राण्युपग्रहात् instead of चूर्णादीन्यप्राणिषष्ठ्याः and made the remark तत्रेापग्रह इति षष्ठ्यन्तमेव पूर्वाचार्योपचारेण गृह्यते. This remark shows that in ancient times उपग्रह meant षष्ठ्यन्त i. e. a word in the genitive case. This sense gave rise to, or was based upon, an allied sense, viz. the meaning of 'षष्ठी' i. e. possession. Possibly the sense 'possession' further developed into the further sense 'possession of the fruit or result for self or others' referring to the तिङ् affixes which possessed that sense. The old sense 'षष्ठ्यन्त' of the word 'उपग्रह' having gone out of use, and the sense 'पद' having come in vogue, the word षष्ठी' must have been substituted for the word 'उपग्रह' by some grammarians before the time of the Kāśikākāras. As Patañjali has dropped the Sūtra (VI. 2.134), it cannot be said definitely whether the change of reading took place before Patañjali or after him.
upanyāsaproposition, statement, The remark 'विषम उपन्यासः' is of frequent occurrence in the Vyākaraṇa Mahābhāṣya in connection with statements that are defective and have to be refuted or corrected; confer, compare M.Bh. on P.1.1.21,46,50; I.2.5 et cetera, and others
upapadavibhaktia case termination added to a word on account of the presence of another word requiring the addition;confer, compare the well-known Paribhāṣā,उपपदविभक्तेः कारकविभक्तिर्बलीयसी. Paribhāṣenduśekhara of Nāgeśa. Pari. 94; and M.Bh. on I.4. 96 stating the possession of greater force in the case of a kāra-kavibhakti than in the case of an upapadavibhakti.
upaśleṣaimmediate contact, as for instance, of one word with another: confer, compare शब्दस्य च शब्देन कोन्योभिसंबन्धो भवितुमर्हति अन्यदत उपश्लेषात् । M.Bh. on VI. 1.72. The word उपश्लिष्ट is also found in the Mahābhāṣya in the same context.
upasaṃkhyānamention, generally of the type of the annexation of some words to words already given, or of some limiting conditions or additions to what has been already statedition The word is often found at the end of the statements made by the Vārttikakāra on the sūtras of Pāṇini.: confer, compare P.I.1.29 Vārttika (on the Sūtra of Pāṇini). 1: I.1.36 Vārttika (on the Sūtra of Pāṇini). 3 et cetera, and others The words वाच्य and वक्तव्य are also similarly useditionThe word is found similarly used in the Mahābhāṣya also very frequently.
upasaṃhṛtadrawn close: confer, compare ओष्ठौ तूपसंहृततरौ Taittirīya Prātiśākhya.II.14. The root उपसंहृ is used in the sense of finishing in the Mahābhāṣya; confer, compare येनैव यत्नेनैको वर्ण उच्चार्यते विच्छिन्ने वर्ण उपसंहृत्य तमन्यमुपा दाय द्वितीयः प्रयुज्यते तथा तृतीयस्तथा चतुर्थः । M.Bh. on P.I.4. 109 Vārttika (on the Sūtra of Pāṇini). 6.
upasargapreposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60.
upasargadyotyatāthe view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition For details See Vākyapadīya II.165-206; also vol. VII. pages 370-372 of Vyākaraṇa Mahābhāṣya edition by the D. E. Society, Poona.
upasargayogaconnection with a prefix; joining of the prefix. Some scholars of grammar hold the view that the Upasarga is prefixed to the root and then the verbal form is arrived at by placing the desired terminations after the root, while others hold the opposite view: confer, compare पूर्वं धातुः साधनेनोपयुज्यते पश्चादुपसर्गेण । अन्ये तु पूर्वं धातुरुपसर्गेण युज्यते पश्चात्साधनेनेत्याहुः Sīradeva's Paribhāṣāvṛtti Pari. 131, 132; cf also vol. VII. Mahābhāṣya edited by the D. E. Society, Poona, pages 371-372.
uvaṭaalso उव्वट or ऊअट a reputed Kaāśmirian scholar and writer who was the son of Vajrata. He wrote many learned commentaries, some of which are known as Bhasyas. Some of his important works are Ṛkprātiśākhyabhāṣya, Vājasaneyī prātiśākhyabhāṣya, Vājasaneyīsamhitābhāṣya, Vedārthadīpika et cetera, and others
ediphthong vowel ए made up of अ and इ, and hence having कण्ठतालुस्थान as its place of origin. It has no short form according to Pāṇini. In cases where a short vowel as a substitute is prescribed for it in grammar, the vowel इ is looked upon as its short form. Patañjali in his Mahābhāṣya has observed that followers of the Sātyamugri and Rāṇāyanīya branches of the Sāmaveda have short ए ( ऍ ) in their Sāmaveda recital and has given सुजाते अश्वसूनृते, अध्वर्यो अद्रिभिः सुतम् as illustrations; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1-48; as also the article on.
ekaśeṣaa kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona.
ekaśeṣanirdeśastatement by subsistence of one word out of many. The phrase is very often used in the Mahābhāṣya where the omission of an individual thing is explained by saying that the expression used is a composite one including the omitted thing along with the thing already expressed; confer, compare एकशेषनिर्देशोयम् । सर्वादीनि च सर्वादीनि च सर्वादीनि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.I.27, on I.1.59, I.2.39, as also on I.3.1 Vārttika (on the Sūtra of Pāṇini). 5,I.4. 101 Vārttika (on the Sūtra of Pāṇini). 3, II.1.1. Vārttika (on the Sūtra of Pāṇini). 19 et cetera, and others
ekaśrutithat which has got the same accent or tone; utterance in the same tone; monotone. The word is applied to the utterance of the vocative noun or phrase calling a man from a distance, as also to that of the vowels or syllables following a Svarita vowel in the Saṁhitā id est, that is the continuous utterance of Vedic sentences; confer, compare एकश्रुति दूरात्संबुद्वौ and the foll. P.I.2.33-40 and the Mahābhāṣya thereon. In his discussion on I.2.33 Patañjali has given three alternative views about the accent of Ekaśruti syllables : (a) they possess an accent between the उदात्त (acute) and अनुदात्त (grave), (b) they are in the same accent as is possessed by the preceding vowel, (c) Ekaśruti is looked upon as the seventh of the seven accents; confer, compare सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं ह्रियते। ... सप्त स्वरा भवन्ति | उदात्तः, उदात्ततर:, अनुदात्तः, अनुदात्ततर:, स्वरितः स्वरिते य उदात्तः सोन्येन विशिष्टः, एकश्रुतिः सप्तमः । M.Bh. on P.I.2.33.
aindraname of an ancient school of grammar and of the treatise also, belonging to that school, believed to have been written under instructions of Indra. The work is not available. Patañjali mentions that Bṛhaspati instructed Indra for one thousand celestial years and still did not finish his instructions in words': (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.1 ). The Taittirīya Saṁhitā mentions the same. Pāṇini has referred to some ancient grammarians of the East by the word प्राचाम् without mentioning their names, and scholars like Burnell think that the grammar assigned to Indra is to be referred to by the word प्राचाम्. The Bṛhatkathāmañjarī remarks that Pāṇini's grammar threw into the background the Aindra Grammar. Some scholars believe that Kalāpa grammar which is available today is based upon Aindra,just as Cāndra is based upon Pāṇini's grammar. References to Aindra Grammar are found in the commentary on the Sārasvata Vyākaraṇa, in the Kavikalpadruma of Bopadeva as also in the commentary upon the Mahābhārata by Devabodha.Quotations, although very few, are given by some writers from the work. All these facts prove that there was an ancient pre-Pāṇinian treatise on Grammar assigned to इन्द्र which was called Aindra-Vyākaraṇa.For details see Dr.Burnell's 'Aindra School of Sanskrit Grammarians' as also Vol. VII pages 124-126 of Vyākaraṇa Mahābhāṣya, edited by the D.E.Society, Poona.
m̐ nāsikyaa nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works.makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works.defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others
kaṇṭakoddhāraname of a commentary on Nāgeśa's Paribhāṣenduśekhara by Mannudeva, known also as Mantudeva or Manyudeva, who was a pupil of Pāyaguṇḍe in the latter half of the 18th century.
karmasādhanaprescribed in the sense of an object; a term used in the Mahābhāṣya in the sense of affixes used in the sense of 'object' as contrasted with कर्तृसाधन or भावसाधनः e. g. the affix कि in the word विधि, explained as विधीयते इति विधिः or in the word भाव explained as भाव्यते यः स भावः; confer, compare क्रिया चैव हि भाव्यते, स्वभावसिद्धं तु द्रव्यम् M.Bh. on P. I.3.1. See similarly the words समाहार M.Bh. on II.1.51 and उपधि M.Bh. on V.1.13.
karmādiliterally karman and others; a term often used in the Mahābhāṣya for kārakas or words connected with a verbal activity which have the object or karmakāraka mentioned first; सुपां कर्मादयोप्यर्थाः संख्या चैव तथा तिङाम् M.Bh, on I.4.21.
kalāpinthe author of the work referred to as Kālāpa-vyākaraṇasūtra. in the Mahābhāṣya which perhaps was a work on grammar as the word कालाप is mentioned with the word in the Mahābhāṣya, confer, compare M.Bh. on कलापिनोSणू P. IV.3. 108. Kalāpin is mentioned as a pupil of Vaiśampāyana in the Mahābhāṣya; confer, compare वैशम्पायनान्तेवासी कलापी M.Bh. on P. IV.3.104.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kātyāyanathe well-known author of the Vārttikas on the sūtras of Pāṇini. He is also believed to be the author of the Vājasaneyi Prātiśākhya and many sūtra works named after him. He is believed to be a resident of South India on the strength of the remark प्रियतद्धिता दाक्षिणात्याः made by Patañjali in connection with the statement 'यथा लौकिकवैदिकेषु' which is looked upon as Kātyāyana's Vārttika. Some scholars say that Vararuci was also another name given to him, in which case the Vārttikakāra Vararuci Kātyāyana has to be looked upon as different from the subsequent writer named Vararuci to whom some works on Prakrit and Kātantra grammar are ascribedition For details see The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pages I93-223 published by the D. E.Society, Poona.See also वार्तिकपाठ below.
kāraan affix, given in the Prātiśākhya works and,by Kātyāyana also in his Vārttika, which is added to a letter or a phonetic element for convenience of mention; exempli gratia, for example इकारः, उकारः ; confer, compare वर्णः कारोत्तरो वर्णाख्या; वर्णकारौ निर्देशकौ Tai. Pra.I. 16: XXII.4.;confer, compare also Vājasaneyi Prātiśākhya.1.37. It is also applied to syllables or words in a similar way to indicate the phonetic element of the word as apart from the sense of the word: e. g.' यत एवकारस्ततीन्यत्रावधारणम् Vyak. Paribhāṣā , confer, compare also the words वकार:, हिंकारः: (2) additional purpose served by a word such as an adhikāra word; confer, compare अधिकः कारः , पूर्वविप्रतिषेघा न पठितव्या भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.11.
kārakaliterally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona.
kārakacakra(1)written by Puruṣotta madeva a reputed grammarian of Bengal who wrote many works on grammar of which the Bhasavrtti, the Paribhāṣāvṛtti and Jñāpakasamuccya deserve a special mention. The verse portion of the Kārakacakra of which the prose portion appears like a commentary might be bearing the name Kārakakaumudī.
kāryātideśalooking upon the substitute as the very original for the sake of operations that are caused by the presence of the original;the word is used in contrast with रूपातिदेश where actually the original is restored in the place of the substitute on certain conditions. For details see Mahābhāṣya on द्विर्वचनेचि P. 1.1.59.
kāśakṛtsna(1)an ancient grammarian and philosopher referred to in the Mahābhāṣya; (2) the work on grammar by Kāśakṛtsna; confer, compareपाणिनिना प्रोक्तं पाणिनीयम् । आपिशलम् । काशकृत्स्नम् । M.Bh. on I.1. Āhnika 1.
kāśikā(1)name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe.
kitkaraṇamarking with the mute letter क्, or looking upon as marked with mute क् for purposes mentioned a reference to some preceding word, not necessarily on the same page.; ( see कित् a reference to some preceding word, not necessarily on the same page. ). The word is often used in the Mahābhāṣya; see M.Bh. on I. 1. 3, 5, 46; I.2.5, et cetera, and others
kīlhārnKielhorn F., a sound scholar of Sanskrit Grammar who brought out excellent editions of the Pātañjala Mahābhāṣya and the Paribhāṣenduśekhara and wrote an essay on the Vārttikas of Kātyāyana. For details see Pātañjala Mahābhāṣya Vol VII.p.40, D. E society edition, Poona.
kuñcikā(1)a commentary on Nāgeśa's Laghūmañjūṣā by Krṣṇamiśra; ( 2 ) a commentary on Nāgeśa's Paribhāṣenduśekhara by Durbalācārya.
kuṇaravāḍavaname of an ancient granmarian who lived possibly after Pāṇini and before Patañjali and who is referred to in the Mahābhāṣya as giving an alternative forms for the standard form of certain words; confer, compare कुणरवाडवस्त्वाह नैषां शंकरा शंगरैषा M.Bh. on III.2.14; cf also कुणरवस्त्वाह नैष वहीनरः । कस्तर्हि । विहीनर एषः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.3.1.
kuppuśāstrina famous grammarian of the eighteenth century who wrote some works on grammar of which the परिभाषाभास्कर is an independent treatise on Paribhāṣās.
kṛdantathe word ending with a kṛt affix; the term कृत् is found used in the sūtras of Pāṇini for कृदन्त; confer, compare कृत्तद्धितसमासाश्च P. I.2.46. The term कृदन्त for root-nouns, or nouns derived from roots, is found in the Atharvaprātiśākhya (I.1.10, II.3.8, II1.2.4), the Mahābhāṣya and all the later works on grammar. See the word कृत्.
kṛdgrahaṇamention of a kṛt id est, that is of a word ending with a kṛt affix. The word mainly occurs in the Paribhāṣā कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम् which occurs first as an expression of the Vārttikakāra (P.I.4.13 Vārttika (on the Sūtra of Pāṇini). 9) and has been later on given as a Paribhāṣā by later grammarians (Pari. Śek. Pari.28).The Paribhāṣā is referred to as वृद्ब्रह्मणपरिभाषा in later grammar works especially commentary works.
kaiyaṭaname of the renowned commentator on the Mahābhāṣya, who lived in the 11th century. He was a resident of Kashmir and his father's name was Jaiyaṭa. The commentary on the Mahābhāṣya was named महाभाष्यप्रदीप by him, which is believed by later grammarians to have really acted as प्रदीप or light, as without it, the Mahābhāṣya of Patañjali would have remained unlit, that is unintelligible, at several places. Later grammarians attached to प्रदीप almost the same importance as they did to the Mahābhāṣya and the expression तदुक्तं भावकैयटयोः has been often used by commentators. Many commentary works were written on the Kaiyaṭa's Mahābhāṣyapradīpa.out of which Nageśa's Mahābhāṣya-Pradīpoddyota by Nāgeśa.is the most popular. The word कैयट came to be used for the word महाभाष्यप्रदीप which was the work of Kaiyaṭa. For details see Vyākaraṇa Mahābhāṣya published by the D. E. Society, Poona, Vol. VII. pp. 389-390.
kaiyaṭaprakāśaa commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Nīlakaṇṭha of the Draviḍa country. Nīlakaṇṭha lived in . the 17th century and wrote works on various subjects.
kaiyaṭaprakāśikāa commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Pravartakopādhyāya.
kaiyaṭavivaraṇa(1)a commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Iśvarānanda, in the 16th century; (2) a commentary on Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.by Rāmacandra-Sarasvatī, who lived in the 16th century.
krama(1)serial order or succession as contrasted with यौगपद्य or simultaneity. The difference between क्रम and यौगपद्य is given by भर्तृहरि in the line क्रमे विभिद्यते रूपं यौगपद्ये न भिद्यते Vāk. Pad. II. 470. In order to form a word by the application of several rules of grammar, a particular order is generally followed in accordance with the general principle laid down in the Paribhāṣā पूर्वपरनित्यान्तरङ्गापवादानामुत्तरोत्तरं बलीयः, as also according to what is stated in the sūtras असिद्धवदत्राभात्, पूर्वत्रासिद्धम् et cetera, and others (2) succession, or being placed after, specifically with reference to indeclinables like एव, च et cetera, and others which are placed after a noun with which they are connectedition When an indecinable is not so connected, it is called भिन्नक्रम; confer, compare परिपन्थं च तिष्ठति (P.IV. 4.36), चकारो भिन्नक्रमः प्रत्ययार्थं समुच्चिनोति, Kāś. on P. IV. 4.36; also ईडजनोर्ध्वे च । चशब्दो भिन्नक्रमः
kriyāaction, verbal activity; confer, compare क्रियावचनो धातु: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 3.1 ; confer, compare also क्रियावाचकमाख्यातम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8. quoted by Uvvaṭa's Bhāṣya on the Prātiśākhya works.in his Bhāṣya on Vājasaneyi Prātiśākhya.VIII. 50; confer, compare also उपसर्गाः क्रियायोगे P. I.4.59, लक्षणहेत्वेाः क्रियायाः P.III. 2.126; confer, compare also यत्तर्हि तदिङ्गितं चेष्टितं निमिषितं स शब्दः । नेत्याह क्रिया नाम सा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 1. The word भाव many times is used in the same sense as kriyā or verbal activity in the sūtras of Pāṇini. confer, compare P.I.2.21 ; I.3.13; III. 1. 66.etc; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति a statement made frequently by the Mahābhāṣyakāra. Some scholars draw a nice distinction between क्रिया and भाव, क्रिया meaning dynamic activity and भाव meaning static activity: confer, compare अपरिस्पन्दनसाधनसाध्यो धात्वर्थो भावः । सपरिस्पन्दनसाधनसाध्यस्तु क्रिया Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). III. 1.87. Philosophically क्रिया is defined as सत्ता appearing in temporal sequence in various things. When सत्ता does not so appear it is called सत्त्व.
kroṣṭrīyaan ancient school of grammarians who are believed to have written rules or Vārttikas on some rules of Pāṇini to modify them; the क्रोष्ट्रीय school is quoted in the Mahābhāṣya; confer, compare परिभाषान्तरमिति च मत्वा क्रोष्ट्रीयाः पठन्ति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3.
gaṅgādhara[GANGADHARA SHASTRI TELANG] (l)a stalwart grammarian and Sanskrit scholar of repute who was a pupil of Bālasarasvatī of Vārāṇaśī and prepared in the last century a host of Sanskrit scholars in Banaras among whom a special mention could be made of Dr. Thebaut, Dr. Venis and Dr. Gaṅgānātha Jhā. He was given by Government of India the titles Mahāmahopādhyāya and C. I.E. His surname was Mānavallī but he was often known as गङाधरशास्त्री तेलङ्ग. For details, see Mahābhāṣya, D.E. Society Ed.Poona p.p.33, 34; (2)an old scholar of Vyākarana who is believed to have written a commentary on Vikṛtavallī of Vyādi; (3) a comparatively modern scholar who is said to have written a commentary named Induprakāśa on the Śabdenduśekhara; (4) author of the Vyākaraṇadīpaprabhā, a short commentary on the Vyākaraṇa work of Cidrūpāśramin. See चिद्रूपाश्रमिन्.
gatyarthaa root denoting motion; the word frequently occurs in the Sūtras of Pāṇini and the Mahābhāṣya in connection with some special operations prescribed for roots which are गत्यर्थ. There is also a conventional expression सर्वे गत्यर्था ज्ञानार्था: meaning 'roots denoting motion denote also knowledge'; confer, compare Hemacandra's Śabdānuśāsana. Pari. 121 .
gadāa popular name given to the scholarly commentary written by Vaidyanātha Pāyaguṇḍe on the Paribhāṣenduśekhara. The commentary is called काशिका also, as it was written in the town of Kāśī (Vārāṇasī).
bhāskaraśāstrīsurnamed Abhyankar (1785-1870) a great grammarian in the line of the pupils of Nāgeśa who was educated at Poona and lived at Sātārā. He taught many pupils, a large number of whom helped the spread of Vyākaraṇa studies even in distant places of the country, such as Vārāṇasi and others. For details see Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona. pp. 27-29, D. E. Society's Edition.
bhīmabhaṭṭawriter of the commentary, named भैमी after him, on the Paribhāṣenduśekhara of Nāgeśa.
bhaimīname of a commentary on the Paribhāṣenduśekhara of Nāgeśa written by Bhīmabhaṭṭa in the latter half of the eighteenth century.
bhairavamiśraone of the reputed grammarians of the latter half of the eighteenth century and the first half of the nineteenth century who wrote commentaries on several prominent works on grammar. He was the son of भवदेव and his native place was Prayāga. He has written the commentary called Candrakalā on the Laghuśabdenduśekhara, Parikṣā on the Vaiyākaraṇabhũṣanasāra, Gadā called also Bhairavī or Bhairavīgadā on the Paribhāṣenduśekhara and commentaries (popularly named Bhairavī) on the Śabdaratna and Lingānuśāsana. He is reported to have visited Poona, the capital of the Peśawas and received magnificent gifts for exceptional proficiency in Nyāya and Vyākaraṇa. For details see pp. 24 and 25 Vol. VII . Pātañjala Mahābhāṣya D. E. Society's Edition.
bhairavīname given to a commentary in general written by Bhairavamiśra, which see a reference to some preceding word, not necessarily on the same page.. The commentary on the Paribhāṣenduśekhara is more popularly known as Bhairavī.
bhojathe well-known king of Dhārā who was very famous for his charities and love of learning. He flourished in the eleventh century A.D. He is said to have got written or himself written several treatises on various śāstras. The work Sarasvatīkaṇṭhābharaṇa which is based on the Astādhyāyi of Pāṇini, but which has included in it the Vārttikas and Paribhāṣās also, has become in a way a Vyākaraṇa or a general work in grammar and can be styled as Bhoja-Vyākaraṇa.
mantudevaknown also as मन्नुदेव, a famous grammarian of the eighteenth century who has written a commentary named दर्पणा on the Vaiyākaraṇabhūṣaṇasāra of Koṇḍabhaṭṭa and a commentary named दोषोद्धरण on Nāgeśa's Paribhāṣenduśekhara.
viparyayachange in the reverse order; reverse transposition; interversion; confer, compare the usual expression वर्णविपर्यय.confer, compare वर्णागमाद् भवेद्धंसः सिंहो वर्णविपर्ययात् | S.K. on P.VI.3.109. The word व्यत्यय is used in this sense in the Mahābhāṣya; confer, compare वर्णव्यत्यये कृतेस्तर्कः | हिंसे: सिंहः ! M.Bh. on Māheśvarasūtras. 5 Vārttika (on the Sūtra of Pāṇini). 15; confer, compare also Kāś. on P.VI.3.109 and Cāndra Vyākaraṇa II.2.48.
viprakṛṣṭaremote; at a distance,with a word or two intervening: confer, compare संनिकृष्टविप्रकृष्टयेाः संनिकृष्टस्य । given like a Paribhāṣā-Sūtra V.Pr.I.144.
virāmaan ancient term used in the Prātiśākhya works for a stop or : pause in general at the end of a word, or at the end of the first member of a compound, which is shown split up in the Padapāṭha, or inside a word, or at the end of a word, or at the end of a vowel when it is followed by another vowel. The duration of this virāma is different in different circumstances; but sometimes under the same circumstances, it is described differently in the different Prātiśākhyas. Generally,there is no pause between two consonants as also between a vowel and a consonant preceding or following it.The Taittirīya Prātiśākhya has given four kinds of विराम (a) ऋग्विराम,pause at the end of a foot or a verse of duration equal to three mātrās or moras, (b) पदविराम pause between two words of duration equal to two matras; e. g. इषे त्वा ऊर्जे त्वा, (c) pause between two words the preceding one of which ends in a vowel and the following begins with a vowel, the vowels being not euphonically combined; this pause has a duration of one matra e,g. स इधान:, त एनम् , (d) pause between two vowels inside a word which is a rare occurrence; this has a duration of half a mātrā;e.gप्रउगम्, तितउः; confer, compare ऋग्विरामः पदविरामो विवृत्तिविरामः समानपदविवृत्तिविरामस्त्रिमात्रो द्विमात्र एकमात्रोर्धमात्र इत्यानुपूर्व्येण Taittirīya Prātiśākhya.XXII. 13. The word विवृत्ति is explained as स्वरयोरसंधिः. The vivṛttivirāma is further divided into वत्सानुसति which has the preceding vowel short and the succeeding long, वत्सानुसारिणी which has the preceding vowel a long one and the succeeding vowel a short one, पाकवती which has both the vowels short, and पिपीलिका which has got both , the vowels long. This fourfold division is given in the Śikṣā where their duration is given as one mātrā, one mātrā, three-fourths of a mātrā and one-fourth of a mātrā respectively. The duration between the two words of a compound word when split up in the पदपाठ is also equal to one mātrā; confer, compare R.Pr.I.16. The word विराम occurs in Pāṇini's rule विरामोs वसानम् P.I. 4.110 where commentators have explained it as absence; confer, compare वर्णानामभावोवसानसंज्ञः स्यात् S.K.on P. I.4.110: confer, compare also विरतिर्विरामः । विरम्यते अनेन इति वा विरामः Kāś. on P.I.4.110. According to Kāśikā even in the Saṁhitā text, there is a duration of half a mātrā between the various phonetic elements, even between two consonants or between a vowel and a consonant, which, however, is quite imperceptible; confer, compare परो यः संनिकर्षो वर्णानां अर्धमात्राकालव्यवधानं स संहितासंज्ञो भवति Kāś. on P. I.4.109 confer, compare also विरामे मात्रा R.T.35; confer, compare also R.Pr.I.16 and 17. For details see Mahābhāṣya on P.I.4.109 and I.4.110.
vivakṣāintention or desire, generally of the speaker with regard to the sense to be conveyed by his words; the words वक्तुर्विवक्षा are often used by grammarians in this sense: confer, compare विवक्षातः कारकाणि (Paribhāṣā)confer, compare also कथम् । विवक्षातः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.66-67, I.2.64 Vārttika (on the Sūtra of Pāṇini). 53, IV.1.3: confer, compare also विवक्षाधीना शब्दव्युत्पत्तिः Durgh. Vr. II.2.8; confer, compare also इतिकरणो विवक्षार्थ: Kāś. on P.II. 2.27, IV.2.21, IV.2.55,57, et cetera, and others
viśeṣaspecific nature causing a difference; difference; specific feature; confer, compare सामान्यग्रहणे विशेषानतिदेश:(Paribhāṣā) confer, compare also यस्तु प्रयुङ्क्ते कुशलो विशेषे et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Āhnika 1; confer, compare also क्रियावाचकमाख्यातमुपसर्गो विशेषकृत् Uvvaṭa's Bhāṣya on the Prātiśākhya works.on V.Pr.VIII.50.
viśrambharelaxation, a characteristic of the grave accent as contrasted with अायाम which characterizes the acute accent; confer, compare उदात्तश्चानुदात्तश्च स्वरितश्च त्रयः स्वराः । आयामविश्रम्भाक्षेपैस्त उच्यन्तेSक्षराश्रयाः । विश्रम्भः अधोगमनं गात्राणाम् Uvvaṭa's Bhāṣya on the Prātiśākhya works.on R.Pr.III.1.विश्रम्भ is the same as अन्ववसर्ग which is explained in the Mahābhāṣya as अन्ववसर्गो गात्राणां शिथिलता. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.29,30.
viśrāntavidyādharaname of a grammar work of a general type which once occupied a prominent position and was studied as a text book of grammar, representing an independent system. The work is referred to by Hemacandra and Haribhadra. It is attributed to Vāmana who may be the same as one of the joint writers of the Kāśikāvṛtti. In that case the date of the work is the 7th century A. D.;confer, compare the popular verse परेत्र पाणिनीयज्ञाः केचित्कालपकोविदा: । एकेकं विश्रान्तविद्याः स्युरन्ये संक्षिप्तसारकाः quoted in Vol.VII p. 388 Vyākaraṇa Mahābhāṣya D.E. Society's edition.
viṣamapadavyākhyāor विषमी (1) a critical commentary on Nāgeśa's Laghuśabdenduśekhara written by Rāghavendrācārya Gajendragadkar of Satara who lived in the first half of the nineteenth century and who has also written a gloss named त्रिपथगा on the Paribhāṣenduśekhara; (2) name of a commentary on Nāgeśa's Paribhāṣenduśekhara by Cidrūpāśraya: (3) name of a commentary on Sīradeva's Paribhāṣāvṛtti.
viṣṇupaṇḍitaa grammarian belonging to the famous Śeṣa family of grammarians, who has written a small treatise on Paribhāṣā or maxims of interpretation which he has named परिभाषाप्रक्राश.
viṣṇubhaṭṭīname given to the commentary on the Paribhāṣenduśekhara written by Viṣṇubhaṭṭa. See विष्णुभट्ट् a reference to some preceding word, not necessarily on the same page..
vīpsācomplete application to all the different parts; comprehensive inclusion of every part or unit: desire to occupy completely: confer, compare व्याप्तिविशेषविषया प्रयोक्तुरिच्छा वीप्सिा नानावा| चिनामधिकरणानां क्रियागुणाभ्यां युगपत्प्रयोक्तुर्व्याप्तुर्व्याप्तुमिच्छा नानाभूतार्थवाचिनां शब्दानां यान्यधिकरणानि वाच्यानि तेषां क्रियागुणाभ्यां युगपत्प्रयोक्तुमिच्छा वीप्सा; exempli gratia, for example ग्रामो ग्रामो रमणीयः । Kāś on P.VIII.1.4. For details see Mahābhāṣya on P.VIII.1.1 and 4.
     Vedabase Search  
227 results
     
bhāṣā by verbal expressionsSB 11.21.38-40
bhāṣā in simple languageCC Madhya 2.88
bhāṣā languageBG 2.54
bhāṣā-vit knower of languagesCC Madhya 23.71
bhāṣā-vit knower of languagesCC Madhya 23.71
bhāṣamāṇam talkingSB 5.10.8
bhāṣamāṇasya while describing his fortunate positionSB 8.22.12
bhāṣaṇa and talkingSB 5.2.6
bhāṣaṇā talkingSB 10.30.3
bhāṣaṇaḥ speakingSB 11.9.14
bhāṣante speakCC Madhya 6.109
bhāṣante they speakSB 11.22.4
bhāṣase speakingBG 2.11
bhāṣase you are utteringSB 10.90.21
bhāṣayati one speaks aboutNBS 55
bhāṣiṇaḥ be speakingSB 10.53.27
bhāṣiṇaḥ sayingSB 10.68.7
bhāṣiṇaḥ speakingSB 10.73.19
SB 10.77.19
bhāṣinī whose speakingSB 10.55.30
bhāṣiṇīm callingSB 6.13.12-13
bhāṣiṇyaḥ speakingSB 12.3.34
bhāṣita spokenCC Antya 17.44
bhāṣita-avaloka by the conversations and by their beautiful glancesSB 5.14.28
bhāṣita-avaloka by the conversations and by their beautiful glancesSB 5.14.28
bhāṣitaḥ being thus addressedSB 8.20.1
bhāṣitaiḥ by the wordsSB 10.39.24
bhāṣitam speakingSB 10.46.21
bhāṣitam spokenSB 11.29.48
bhāṣitam statementSB 8.6.18
bhāṣitam the statementsSB 10.74.32
bhāṣitam what was enunciatedSB 4.31.1
bhāṣitam while they were talkingSB 10.12.25
bhāṣitam wordsSB 3.18.1
bhāṣītam words spokenSB 10.65.11-12
bhāṣitum just to explain itSB 2.3.14
bhāṣitum to speakSB 6.14.50-51
SB 8.21.12
bhāṣya commentaryCC Adi 7.109
CC Madhya 6.169
bhāṣya of the commentaryCC Madhya 6.138
bhāṣya Śārīraka-bhāṣyaCC Antya 2.97
bhāṣya the commentaryCC Antya 2.93
bhāṣya the purportCC Madhya 6.131
bhāṣya kaha make a commentCC Madhya 6.131
bhāṣya kaha make a commentCC Madhya 6.131
bhāṣya-svarūpa as the original commentaryCC Madhya 25.97
bhāṣya-svarūpa as the original commentaryCC Madhya 25.97
bhāṣye in the commentaryCC Madhya 6.176
ābabhāṣe began to saySB 1.13.40
ābabhāṣe saidSB 3.4.14
ābabhāṣe repliedSB 3.21.22
ābabhāṣe spokeSB 3.22.21
ābabhāṣe spokeSB 3.29.6
ābabhāṣe spokeSB 10.60.9
ābabhāṣe began to speakSB 11.23.1
abhāṣata began to speakBG 11.14
abhāṣata saidSB 1.13.18
ābhāṣata saidSB 1.19.22
abhāṣata addressedSB 3.13.6
abhāṣata saidSB 4.20.1
abhāṣata addressedSB 4.27.27
abhāṣata you have spokenSB 4.29.56
abhāṣata spoke intelligentlySB 6.15.9
abhāṣata repliedSB 6.16.49
abhāṣata began to speak (as follows)SB 7.9.51
abhāṣata he addressedSB 9.4.43
abhāṣata said as followsSB 9.15.37
abhāṣata saidSB 9.18.15
abhāṣata began to address KṛṣṇaSB 10.8.33
abhāṣata He spokeSB 10.19.11
abhāṣata saidSB 10.37.9
abhāṣata he saidSB 10.47.22
abhāṣata spokeSB 10.48.15-16
abhāṣata he spokeSB 10.63.33
abhāṣata spokeSB 11.6.40-41
abhāṣata spokeSB 12.10.18
ābhāṣitaḥ being spokenSB 1.19.40
ābhāṣya addressingSB 4.7.49
ābhāṣya after addressingSB 7.1.22
ābhāṣya talkingSB 8.5.24
ābhāṣya addressingSB 10.1.34
ābhāṣya addressingSB 10.36.20
ābhāṣya addressing (Lord Kṛṣṇa)SB 10.72.1-2
ābhāṣya speakingSB 10.84.34
abhibhāṣitaḥ being spoken toSB 4.3.15
abhibhāṣitam what was spokenSB 6.2.1
abhibhāṣitam instructionSB 6.17.36
abhibhāṣya greetingSB 10.57.35-36
abhibhāṣya conversingSB 10.69.16
abhibhāṣyamāṇaḥ being thus addressed (as deaf, dumb and blind)SB 5.5.29
abhibhāṣyamāṇaḥ being addressedSB 5.9.9-10
abhyabhāṣata politely saidSB 3.14.33
abhyabhāṣata she spokeSB 4.3.5-7
abhyabhāṣata addressedSB 8.6.30
abhyabhāṣata he told ThemSB 10.85.2
abhyabhāṣata spokeSB 11.6.20
abhyabhāṣata addressed questionsSB 11.16.8
sambhāṣaṇa-ādibhiḥ by directly speaking with, and so onSB 12.10.25
alpa-bhāṣiṇi one who does not speak more than requiredSB 1.5.24
amṛta-bhāṣaṇaḥ having nectarean speechSB 11.7.28
mat-anubhāṣitam what was spoken by meSB 7.7.1
anubhāṣya having spokenSB 3.21.33
anuvāda-paribhāṣayā by explanatory repetition of words spoken previously by the KingSB 5.10.14
asambhāṣya or not to be discussedSB 11.17.34-35
asambhāṣya not fit for discussionCC Madhya 9.48
avadhūta-veṣa-bhāṣā-caritaiḥ by the dress, language and characteristics of an avadhūtaSB 5.6.6
babhāṣa spokeSB 6.10.30
babhāṣa spokeSB 6.16.33
babhāṣa spokeSB 8.9.12
babhāṣa saidSB 9.10.13
babhāṣa she spokeSB 10.60.33
babhāṣa he saidSB 10.84.28
babhāṣe addressedSB 2.9.19
babhāṣe addressedSB 3.12.5
babhāṣe He saidSB 3.18.9
babhāṣe He explainedSB 3.25.12
babhāṣe saidSB 4.7.49
babhāṣe addressedSB 8.22.19
babhāṣe spokeSB 9.1.19
babhāṣe he addressedSB 9.20.7
babhāṣe he spokeSB 10.61.34
babhāṣe spokeSB 10.68.20
babhāṣe He (Lord Kṛṣṇa) spokeSB 10.70.34
babhāṣe he spokeSB 10.74.38
babhāṣe He spokeSB 10.77.23
babhāṣe he spokeSB 12.8.37
babhāṣire spokeSB 9.11.5
babhāṣire they spokeSB 10.32.15
bahu bhāṣyate will talk very muchSB 2.7.37
bahu-bhāṣiṇīm too talkativeSB 3.14.16
bāla-bhāṣitam childish talk from the assembled childrenSB 10.7.10
avadhūta-veṣa-bhāṣā-caritaiḥ by the dress, language and characteristics of an avadhūtaSB 5.6.6
amṛta-bhāṣaṇaḥ having nectarean speechSB 11.7.28
kala-bhāṣaṇāt from the unclear speech of a childSB 7.1.18
kala-bhāṣiṇām with sweet wordsSB 3.30.8
alpa-bhāṣiṇi one who does not speak more than requiredSB 1.5.24
kala-bhāṣiṇi who could not talk clearly but talked in broken languageSB 6.1.25
bahu-bhāṣiṇīm too talkativeSB 3.14.16
karuṇa-bhāṣiṇyāḥ while the brāhmaṇa's wife was speaking very pitiablySB 9.9.33
valgu-bhāṣitaiḥ with sweet wordsSB 6.18.27-28
kala-bhāṣitaiḥ by the awkward soundsSB 11.7.59
dvija-bhāṣitam the statement given by the brāhmaṇaSB 6.16.14
nārada-bhāṣitām instructed by the great sage NāradaSB 6.16.27
nija-bhṛtya-bhāṣitam the words of His own servant (Prahlāda Mahārāja, who had said that his Lord is present everywhere)SB 7.8.17
bāla-bhāṣitam childish talk from the assembled childrenSB 10.7.10
govinda-bhāṣitam the words spoken by GovindaSB 10.29.28
brahma-sūtrera bhāṣya the commentary on the Brahma-sūtra aphorismsCC Madhya 25.100
nija-bhāṣya of his own commentaryCC Madhya 25.142
gāyatrī-bhāṣya-rūpaḥ the purport of Brahma-gāyatrī, the mother of the Vedic literaturesCC Madhya 25.143-144
śārīraka-bhāṣya the Māyāvāda commentary Śārīraka-bhāṣyaCC Antya 2.95
bahu bhāṣyate will talk very muchSB 2.7.37
nija-bhṛtya-bhāṣitam the words of His own servant (Prahlāda Mahārāja, who had said that his Lord is present everywhere)SB 7.8.17
brahma-sūtrera bhāṣya the commentary on the Brahma-sūtra aphorismsCC Madhya 25.100
avadhūta-veṣa-bhāṣā-caritaiḥ by the dress, language and characteristics of an avadhūtaSB 5.6.6
durbhāṣān harsh wordsSB 10.68.32-33
dvija-bhāṣitam the statement given by the brāhmaṇaSB 6.16.14
gāyatrī-bhāṣya-rūpaḥ the purport of Brahma-gāyatrī, the mother of the Vedic literaturesCC Madhya 25.143-144
govinda-bhāṣitam the words spoken by GovindaSB 10.29.28
kala-bhāṣiṇām with sweet wordsSB 3.30.8
kala-bhāṣiṇi who could not talk clearly but talked in broken languageSB 6.1.25
kala-bhāṣaṇāt from the unclear speech of a childSB 7.1.18
kala-bhāṣitaiḥ by the awkward soundsSB 11.7.59
karuṇa-bhāṣiṇyāḥ while the brāhmaṇa's wife was speaking very pitiablySB 9.9.33
mat-anubhāṣitam what was spoken by meSB 7.7.1
na sambhāṣeta must not speakSB 6.18.48
nārada-bhāṣitām instructed by the great sage NāradaSB 6.16.27
nija-bhṛtya-bhāṣitam the words of His own servant (Prahlāda Mahārāja, who had said that his Lord is present everywhere)SB 7.8.17
nija-bhāṣya of his own commentaryCC Madhya 25.142
paribhāṣā of synonymsCC Adi 2.59
paribhāṣayā by selected wordsSB 5.2.17
anuvāda-paribhāṣayā by explanatory repetition of words spoken previously by the KingSB 5.10.14
paribhāṣya addressing Them by nameSB 10.85.2
prabhāṣamāṇāsu while they were speakingSB 10.44.17
prabhāṣase you do speakSB 2.3.25
prabhāṣase You saySB 3.16.16
prabhāṣase are speakingSB 9.4.10
prabhāṣate he used to speakSB 5.9.9-10
prabhāṣate talksSB 8.16.13
prabhāṣeta speaksBG 2.54
prabhāṣiṇī cryingSB 10.6.11
prabhāṣya giving his statementSB 9.21.14
prabhāṣya addressingSB 10.4.13
prabhāṣya speakingSB 10.55.16
prabhāṣyate they are so toldSB 3.11.14
prakṛti sambhāṣaṇa intimate talking with a womanCC Antya 2.117
prakṛti sambhāṣiyā talking intimately with womenCC Antya 2.120
prakṛti-sambhāṣī one who talks with womenCC Antya 2.124
pratibhāṣamāṇam addressing themSB 10.29.30
pratibhāṣitaḥ being answeredSB 10.4.28
pratibhāṣitum properly replyingSB 1.15.2
pratyabhāṣata began to replySB 1.19.40
pratyabhāṣata expressedSB 3.7.1
pratyabhāṣata repliedSB 4.17.8
pratyabhāṣata repliedSB 8.12.14
pratyabhāṣata repliedSB 10.70.47
gāyatrī-bhāṣya-rūpaḥ the purport of Brahma-gāyatrī, the mother of the Vedic literaturesCC Madhya 25.143-144
samabhāṣata he spokeSB 3.24.26
samabhāṣata he saidSB 10.89.26-27
samabhāṣata He spoke at lengthSB 11.6.50
samabhāṣata spokeSB 12.10.4
samābhāṣya addressingSB 6.14.16
samābhāṣya addressingSB 10.43.31
sambhāṣa addressCC Adi 5.169
sambhāṣamāṇāsu as they were conversingSB 10.84.2-5
sambhāṣaṇa discussionSB 4.22.19
sambhāṣaṇa-ādibhiḥ by directly speaking with, and so onSB 12.10.25
sambhāṣaṇa addressCC Madhya 11.130
prakṛti sambhāṣaṇa intimate talking with a womanCC Antya 2.117
sambhāṣaṇe conversationCC Adi 7.43
sambhāṣaṇe addressingCC Madhya 9.250
strī-sambhāṣaṇe talk with womenCC Antya 2.144
sambhāṣaṇīyaḥ fit for being addressedSB 7.13.23
na sambhāṣeta must not speakSB 6.18.48
prakṛti-sambhāṣī one who talks with womenCC Antya 2.124
sambhāṣile when You talk with himCC Madhya 7.65
sambhāṣile in talking togetherCC Madhya 7.67
sambhāṣitaḥ spoken toSB 10.51.35
prakṛti sambhāṣiyā talking intimately with womenCC Antya 2.120
sambhāṣya addressingSB 1.6.37
sambhāṣya conferringSB 10.89.46
śārīraka-bhāṣya the Māyāvāda commentary Śārīraka-bhāṣyaCC Antya 2.95
strī-sambhāṣaṇe talk with womenCC Antya 2.144
subhāṣaṇaḥ a son named SubhāṣaṇaSB 9.13.25
brahma-sūtrera bhāṣya the commentary on the Brahma-sūtra aphorismsCC Madhya 25.100
valgu-bhāṣitaiḥ with sweet wordsSB 6.18.27-28
avadhūta-veṣa-bhāṣā-caritaiḥ by the dress, language and characteristics of an avadhūtaSB 5.6.6
     DCS with thanks   
91 results
     
bhāṣ verb (class 1 parasmaipada) to be addressed or spoken to (Monier-Williams, Sir M. (1988))
to be spoken (Monier-Williams, Sir M. (1988))
to say (Monier-Williams, Sir M. (1988))
to speak (Monier-Williams, Sir M. (1988))
to talk (Monier-Williams, Sir M. (1988))
to tell (Monier-Williams, Sir M. (1988))

Frequency rank 696/72933
bhāṣa noun (masculine) [gramm.] root bhāṣ
Frequency rank 60714/72933
bhāṣaka adjective speaking (Monier-Williams, Sir M. (1988))
talking about (Monier-Williams, Sir M. (1988))

Frequency rank 60715/72933
bhāṣamāṇaka adjective talking
Frequency rank 60716/72933
bhāṣay verb (class 10 ātmanepada) to agitate (Monier-Williams, Sir M. (1988))
to cause to speak (Monier-Williams, Sir M. (1988))
to cause to speak or talk (Monier-Williams, Sir M. (1988))
to disquiet (Monier-Williams, Sir M. (1988))
to say (Monier-Williams, Sir M. (1988))
to speak (Monier-Williams, Sir M. (1988))
to think (Monier-Williams, Sir M. (1988))

Frequency rank 19772/72933
bhāṣaṇa noun (neuter) (in dram.) expression of satisfaction after the attainment of an object (Monier-Williams, Sir M. (1988))
(with a sect of Pāśupatas) name of a silly kind of speech kind words (Monier-Williams, Sir M. (1988))
kindness (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))
talking (Monier-Williams, Sir M. (1988))
the act of speaking (Monier-Williams, Sir M. (1988))

Frequency rank 5701/72933
bhāṣin adjective loquacious (mostly ifc.) (Monier-Williams, Sir M. (1988))
saying (Monier-Williams, Sir M. (1988))
speaking (Monier-Williams, Sir M. (1988))

Frequency rank 4326/72933
bhāṣita noun (neuter) language (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))

Frequency rank 3821/72933
bhāṣitṛ adjective a speaker (Monier-Williams, Sir M. (1988))
speaking (Monier-Williams, Sir M. (1988))
talker (with acc) (Monier-Williams, Sir M. (1988))

Frequency rank 21940/72933
bhāṣya noun (neuter) a sort of house or building (Monier-Williams, Sir M. (1988))
an explanatory work (Monier-Williams, Sir M. (1988))
any work in the common or vernacular speech (Monier-Williams, Sir M. (1988))
commentary (esp. on technical Sūtras) (Monier-Williams, Sir M. (1988))
explanation (Monier-Williams, Sir M. (1988))
exposition (Monier-Williams, Sir M. (1988))
speaking (Monier-Williams, Sir M. (1988))
talking (Monier-Williams, Sir M. (1988))

Frequency rank 6167/72933
bhāṣyakṛt noun (masculine) name of Patañjali (Monier-Williams, Sir M. (1988))
the writer of any comm. (Monier-Williams, Sir M. (1988))

Frequency rank 24901/72933
bhāṣā noun (feminine) (in law) accusation (Monier-Williams, Sir M. (1988))
(in music) of a Rāgiṇi (Monier-Williams, Sir M. (1988))
any Prākṛt dialect or a particular group of 5 of them (Monier-Williams, Sir M. (1988))
charge (Monier-Williams, Sir M. (1988))
complaint (Monier-Williams, Sir M. (1988))
definition (Monier-Williams, Sir M. (1988))
description (Monier-Williams, Sir M. (1988))
language (esp. common or vernacular speech) (Monier-Williams, Sir M. (1988))
name of Sarasvati (Monier-Williams, Sir M. (1988))
plaint (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))

Frequency rank 4863/72933
bhāṣāntaka noun (masculine) name of a divine being
Frequency rank 60717/72933
ananubhāṣaṇa noun (neuter) tacit assent (Monier-Williams, Sir M. (1988))

Frequency rank 31725/72933
anabhibhāṣin adjective not talking
Frequency rank 42704/72933
anabhibhāṣaṇa noun (neuter)
Frequency rank 31751/72933
anubhāṣin adjective declaring speaking
Frequency rank 43252/72933
anubhāṣ verb (class 1 ātmanepada) to address (Monier-Williams, Sir M. (1988))
to confess (Monier-Williams, Sir M. (1988))
to speak to (Monier-Williams, Sir M. (1988))

Frequency rank 11895/72933
anubhāṣaṇa noun (neuter)
Frequency rank 43253/72933
anubhāṣay verb (class 10 parasmaipada)
Frequency rank 43254/72933
apabhāṣ verb (class 1 ātmanepada) to revile (Monier-Williams, Sir M. (1988))

Frequency rank 43624/72933
apabhāṣaṇa noun (neuter) abuse (Monier-Williams, Sir M. (1988))
bad words (Monier-Williams, Sir M. (1988))

Frequency rank 43625/72933
aprabhāṣita adjective
Frequency rank 43940/72933
abhāṣamāṇa adjective not talking
Frequency rank 44095/72933
abhibhāṣ verb (class 1 parasmaipada) to address (Monier-Williams, Sir M. (1988))
to confess (Monier-Williams, Sir M. (1988))
to converse with (instr.) (Monier-Williams, Sir M. (1988))
to say (Monier-Williams, Sir M. (1988))
to speak to (acc.) (Monier-Williams, Sir M. (1988))
to utter (Monier-Williams, Sir M. (1988))

Frequency rank 2241/72933
abhibhāṣā noun (feminine)
Frequency rank 44249/72933
abhibhāṣin adjective addressing (Monier-Williams, Sir M. (1988))
speaking to (Monier-Williams, Sir M. (1988))

Frequency rank 11524/72933
abhibhāṣaṇa noun (neuter) the act of addressing or speaking to (Monier-Williams, Sir M. (1988))

Frequency rank 16444/72933
abhibhāṣitṛ adjective addressing speaking
Frequency rank 32336/72933
avabhāṣ verb (class 1 ātmanepada)
Frequency rank 45181/72933
asaṃbhāṣā noun (feminine) absence of conversation with (instr.) (Monier-Williams, Sir M. (1988))

Frequency rank 32864/72933
asaṃbhāṣaṇa noun (neuter) not a conversation
Frequency rank 45865/72933
asaṃbhāṣya adjective one with whom one ought not to converse (Monier-Williams, Sir M. (1988))
unfit (as a place) for conversation (Monier-Williams, Sir M. (1988))

Frequency rank 18950/72933
asaṃbhāṣya indeclinable
Frequency rank 45866/72933
ābhāṣ verb (class 1 ātmanepada) to address (Monier-Williams, Sir M. (1988))
to call (Monier-Williams, Sir M. (1988))
to communicate (Monier-Williams, Sir M. (1988))
to converse with (Monier-Williams, Sir M. (1988))
to name (Monier-Williams, Sir M. (1988))
to promise (Monier-Williams, Sir M. (1988))
to shout (Monier-Williams, Sir M. (1988))
to speak (Monier-Williams, Sir M. (1988))
to speak to (Monier-Williams, Sir M. (1988))
to talk (Monier-Williams, Sir M. (1988))
to talk (Monier-Williams, Sir M. (1988))

Frequency rank 4888/72933
ābhāṣa noun (masculine) a saying (Monier-Williams, Sir M. (1988))
addressing (Monier-Williams, Sir M. (1988))
introduction (Monier-Williams, Sir M. (1988))
preface (Monier-Williams, Sir M. (1988))
proverb (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
talking (Monier-Williams, Sir M. (1988))

Frequency rank 16549/72933
ābhāṣin adjective speaking talking
Frequency rank 46494/72933
ābhāṣaṇa noun (neuter) addressing (Monier-Williams, Sir M. (1988))
conversing with (Monier-Williams, Sir M. (1988))
entertainment (Monier-Williams, Sir M. (1988))
speaking to (Monier-Williams, Sir M. (1988))

Frequency rank 33105/72933
upasaṃbhāṣā noun (feminine) friendly persuasion (Monier-Williams, Sir M. (1988))
talking over (Monier-Williams, Sir M. (1988))

Frequency rank 47679/72933
garbhāṣṭama noun (masculine) the eighth month of uterine gestation (Monier-Williams, Sir M. (1988))
the eighth year reckoning from conception (Monier-Williams, Sir M. (1988))

Frequency rank 51190/72933
citrabhāṣya noun (neuter) eloquence (Monier-Williams, Sir M. (1988))

Frequency rank 52322/72933
durbhāṣin adjective abusing (Monier-Williams, Sir M. (1988))
insulting (Monier-Williams, Sir M. (1988))
speaking ill (Monier-Williams, Sir M. (1988))

Frequency rank 54706/72933
durbhāṣita adjective badly spoken or uttered (Monier-Williams, Sir M. (1988))

Frequency rank 35756/72933
deśabhāṣā noun (feminine) the language or dialect of a country (Monier-Williams, Sir M. (1988))

Frequency rank 35859/72933
niranubhāṣaṇa noun (neuter)
Frequency rank 56079/72933
pañcārthabhāṣya noun (neuter) name of a commentary
Frequency rank 56947/72933
paribhāṣ verb (class 1 parasmaipada) to abuse (Monier-Williams, Sir M. (1988))
to address (Monier-Williams, Sir M. (1988))
to admonish (Monier-Williams, Sir M. (1988))
to declare (Monier-Williams, Sir M. (1988))
to define (Monier-Williams, Sir M. (1988))
to encourage (Monier-Williams, Sir M. (1988))
to exhort (Monier-Williams, Sir M. (1988))
to explain (Monier-Williams, Sir M. (1988))
to persuade (Monier-Williams, Sir M. (1988))
to speak to (acc.) (Monier-Williams, Sir M. (1988))
to teach (Monier-Williams, Sir M. (1988))

Frequency rank 9635/72933
paribhāṣā noun (feminine) a rule or maxim which teaches the proper interpretation or application of other rules (Monier-Williams, Sir M. (1988))
a table or list of abbreviations or signs used in any work (Monier-Williams, Sir M. (1988))
any explanatory rule or general definition (Monier-Williams, Sir M. (1988))
blame (Monier-Williams, Sir M. (1988))
censure (Monier-Williams, Sir M. (1988))
discourse (Monier-Williams, Sir M. (1988))
name of several wks (Monier-Williams, Sir M. (1988))
prognosis (Monier-Williams, Sir M. (1988))
reproof (only pl.) (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
words (Monier-Williams, Sir M. (1988))

Frequency rank 9636/72933
paribhāṣaṇa noun (neuter) admonition (Monier-Williams, Sir M. (1988))
agreement (?) (Monier-Williams, Sir M. (1988))
discourse (Monier-Williams, Sir M. (1988))
precept (Monier-Williams, Sir M. (1988))
reprimand (Monier-Williams, Sir M. (1988))
reproof (Monier-Williams, Sir M. (1988))
rule (Monier-Williams, Sir M. (1988))
talking (Monier-Williams, Sir M. (1988))

Frequency rank 16944/72933
paribhāṣika adjective
Frequency rank 57350/72933
pāribhāṣika adjective conventional (Monier-Williams, Sir M. (1988))
technical (Monier-Williams, Sir M. (1988))

Frequency rank 15879/72933
pratibhāṣ verb (class 1 parasmaipada) to answer (Monier-Williams, Sir M. (1988))
to call (Monier-Williams, Sir M. (1988))
to name (2 acc.) (Monier-Williams, Sir M. (1988))
to relate (Monier-Williams, Sir M. (1988))
to speak in return or to (acc.) (Monier-Williams, Sir M. (1988))
to tell (Monier-Williams, Sir M. (1988))

Frequency rank 3220/72933
pratisambhāṣaṇa noun (neuter)
Frequency rank 58970/72933
pratyanubhāṣ verb (class 1 ātmanepada)
Frequency rank 37242/72933
prabhāṣ verb (class 1 parasmaipada) to call (Monier-Williams, Sir M. (1988))
to converse with (acc.) (Monier-Williams, Sir M. (1988))
to declare (Monier-Williams, Sir M. (1988))
to disclose (Monier-Williams, Sir M. (1988))
to explain (Monier-Williams, Sir M. (1988))
to manifest (Monier-Williams, Sir M. (1988))
to name (Monier-Williams, Sir M. (1988))
to speak (Monier-Williams, Sir M. (1988))
to talk to (Monier-Williams, Sir M. (1988))
to tell (Monier-Williams, Sir M. (1988))

Frequency rank 5696/72933
prabhāṣin adjective saying (Monier-Williams, Sir M. (1988))
speaking (Monier-Williams, Sir M. (1988))

Frequency rank 37320/72933
prabhāṣaṇa noun (neuter) explanation (Monier-Williams, Sir M. (1988))
speaking
Frequency rank 21844/72933
prabhāṣaṇīya noun (masculine) name of Suśr Sū. 4
Frequency rank 59243/72933
prabhāṣita noun (neuter) speech (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))

Frequency rank 29220/72933
pūrvābhāṣin adjective
Frequency rank 59823/72933
mahābhāṣya noun (neuter) name of Patañjalis comm. on the Sūtras of Pāṇini (Monier-Williams, Sir M. (1988))

Frequency rank 61795/72933
muhurbhāṣā noun (feminine) repetition of what has been said (Monier-Williams, Sir M. (1988))
tautology (Monier-Williams, Sir M. (1988))

Frequency rank 62398/72933
vigṛhyabhāṣā noun (feminine) (aggressive) dispute
Frequency rank 65432/72933
vigṛhyasaṃbhāṣā noun (feminine) Streitgespräch
Frequency rank 65433/72933
viprabhāṣ verb (class 1 ātmanepada)
Frequency rank 65847/72933
vibhāṣ verb (class 1 ātmanepada) (in gram.) to admit an alternative to abuse to be optional to revile to speak against to speak variously
Frequency rank 13176/72933
vibhāṣā noun (feminine) an alternative (Monier-Williams, Sir M. (1988))
one of two ways (Monier-Williams, Sir M. (1988))
option (Monier-Williams, Sir M. (1988))
optionality (Monier-Williams, Sir M. (1988))
[gramm.] the allowing a rule to be optional (Monier-Williams, Sir M. (1988))

Frequency rank 3720/72933
vibhāṣaṇa noun (neuter)
Frequency rank 65897/72933
vibhāṣita adjective admitting an alternative (esp. in gram. optional) (Monier-Williams, Sir M. (1988))

Frequency rank 65898/72933
vaidyakaśāstraparibhāṣā noun (feminine) name of Garuḍapurāṇa, 1.168
Frequency rank 66695/72933
vaibhāṣika noun (masculine) a follower of the Vibhāshā (Monier-Williams, Sir M. (1988))
name of a particular Buddhist school (Monier-Williams, Sir M. (1988))

Frequency rank 66715/72933
vyābhāṣ verb (class 1 parasmaipada) to declare to pronounce to speak to speak to
Frequency rank 66928/72933
vyābhāṣaṇa noun (neuter)
Frequency rank 39812/72933
vyābhāṣita noun (neuter) a speech (Monier-Williams, Sir M. (1988))
way or manner of speaking (Monier-Williams, Sir M. (1988))

Frequency rank 66929/72933
vrajabhāṣā noun (feminine) the language current around Agra and Mathurā (Monier-Williams, Sir M. (1988))

Frequency rank 67010/72933
vrataparibhāṣā noun (feminine) name of Garuḍapurāṇa, 1.128
Frequency rank 67028/72933
samabhibhāṣ verb (class 1 parasmaipada) to address (acc.) to speak with or to
Frequency rank 22506/72933
samābhāṣ verb (class 1 ātmanepada) to address to communicate to converse together to speak about to speak to to talk with
Frequency rank 15285/72933
sampratibhāṣ verb (class 1 ātmanepada) to answer to speak in return
Frequency rank 69265/72933
samprabhāṣ verb (class 1 parasmaipada) to accost to address (acc.) to proclaim to recite to repeat to say to speak to speak to
Frequency rank 25731/72933
sambhāṣ verb (class 1 parasmaipada) to address to agree to consent to converse with (instr. with or without saha) to enter into an engagement to greet to have sexual intercourse with to join in a conversation to persuade to recite to salute to say to speak to speak to (acc.) to speak together to talk over
Frequency rank 4370/72933
sambhāṣa noun (masculine) conversation with (gen. or instr. with or without saha) (Monier-Williams, Sir M. (1988))
discourse (Monier-Williams, Sir M. (1988))
talk (Monier-Williams, Sir M. (1988))

Frequency rank 20237/72933
sambhāṣā noun (feminine) agreement (Monier-Williams, Sir M. (1988))
contract (Monier-Williams, Sir M. (1988))
conversation with (Monier-Williams, Sir M. (1988))
engagement (Monier-Williams, Sir M. (1988))
greeting (Monier-Williams, Sir M. (1988))
sexual connection (Monier-Williams, Sir M. (1988))
watchword (Monier-Williams, Sir M. (1988))

Frequency rank 8525/72933
sambhāṣin adjective conversing (Monier-Williams, Sir M. (1988))
speaking (Monier-Williams, Sir M. (1988))

Frequency rank 40510/72933
sambhāṣaṇa noun (neuter) conversation (Monier-Williams, Sir M. (1988))
discourse with (Monier-Williams, Sir M. (1988))
sexual intercourse (Monier-Williams, Sir M. (1988))
watchword (Monier-Williams, Sir M. (1988))

Frequency rank 9080/72933
sambhāṣana noun (neuter) conversation with
Frequency rank 69320/72933
saṃdhāyasaṃbhāṣā noun (feminine) peaceful debate
Frequency rank 40659/72933
saṃbhāṣay verb (class 10 parasmaipada)
Frequency rank 14547/72933
subhāṣaṇa noun (masculine) name of a son of Yuyudhan (Monier-Williams, Sir M. (1988))

Frequency rank 71020/72933
subhāṣita adjective eloquent (Monier-Williams, Sir M. (1988))
speaking well (Monier-Williams, Sir M. (1988))
well spoken (Monier-Williams, Sir M. (1988))

Frequency rank 25898/72933
subhāṣita noun (neuter) good counsel (Monier-Williams, Sir M. (1988))
good or eloquent speech (Monier-Williams, Sir M. (1988))
witty saying (Monier-Williams, Sir M. (1988))

Frequency rank 16276/72933
Ayurvedic Medical
Dictionary
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patanjali

compiler of Yogasūtras (–2nd Century ), author of Mahābhāṣya commentary (on Kātyāyana vārtīka) and on Pāṇiṇi’s Aṣṭādhyāyi.

     Wordnet Search "bhāṣ" has 180 results.
     

bhāṣ

apamānaḥ, bhartsanā, nirbhartsanā, avajñā, avajñānam, paribhavaḥ, avalepaḥ, avahelā, avahelanam, anādaraḥ, parivādaḥ, anādarakriyā, apavādaḥ, avamānavākyam, tiraskāravākyam, tiraskāraḥ, tiraskriyā, paribhāvaḥ, parivādaḥ, vākpāruṣyam, paribhāṣaṇam, asūrkṣaṇam, avamānanā, rīḍhā, kṣepaḥ, nindā, durvacaḥ, dharṣaṇam, anāryam, khaloktiḥ, apamānakriyā, apamānavākyam, vimānanā   

sā uktiḥ ācāro vā yena kasyacit pratiṣṭhāyāḥ nyūnatā bhavati।

kasyāpi apamānaḥ na karaṇīyaḥ।

bhāṣ

bhāṣāntaram, bhāṣāntarīkaraṇam, avataraṇam, avatāraḥ, vivaraṇam, anuvādaḥ, chāyā   

anyasyāṃ bhāṣāyāṃ nirūpaṇam।

rāmāyaṇasya bhāṣāntaraṃ naikāsu bhāṣāsu dṛśyate।

bhāṣ

anuvādita-kṛtiḥ, bhāṣāntarita-kṛtiḥ   

yasya anuvādaḥ kṛtaḥ।

eṣā rāṣṭrapatiḥ mahodayasya āṅglapustakasya anuvādita-kṛtiḥ asti।

bhāṣ

anuvādita, bhāṣāntarita   

yasya anuvādaḥ kṛtaḥ।

eṣā mahāśvetādevyāḥ anuvāditā kṛtiḥ asti।

bhāṣ

satyavādinī, satyabhāṣiṇī   

yā satyaṃ vadati।

mama mātā satyavādinī asti।

bhāṣ

saṅketaḥ, prajñaptiḥ, paribhāṣā, śailī, samayaḥ, ākāraḥ   

svābhiprāyavyañjakaceṣṭāviśeṣaḥ।

karṇabadhiraiḥ saha saṅketena bhāṣaṇaṃ kartavyam।

bhāṣ

subhāṣaṇam, madhurabhāṣaṇam, mṛdubhāṣaṇam   

madhuraṃ bhāṣaṇam।

netā subhāṣaṇena śrotṝn jayati।

bhāṣ

kathanīya, kathya, vācya, abhibhāṣya, vaktavya, ākhyātavya   

pratipādanayogyam।

kimarthaṃ etad ḍiṇḍimāyate etad na kathanīyam asti।

bhāṣ

priyavādī, priyavādinī, manojñavaktā, manojñavakttrī, priyabhāṣī, priyabhāṣiṇī, madhubhāṣī, madhubhāṣiṇī   

yaḥ priyaṃ vadati।

sulabhāḥ puruṣā rājan satataṃ priyavādinaḥ। apriyasya ca pathyasya vaktā śrotā ca durlabhaḥ। / priyavādī manuṣyaḥ svasya bhāṣaṇena eva viśvavijayī bhavati।

bhāṣ

apriyabhāṣin, apriyavādin   

yaḥ apriyaṃ vadati।

apriyabhāṣī puruṣaḥ nindārhaḥ bhavati।

bhāṣ

anuvādaka, bhāṣāntarakārin   

yaḥ bhāṣāntaraṃ karoti।

asmākaṃ kāryālaye ekasya anuvādakasya janasya āvaśyakatā asti।

bhāṣ

uktiḥ, vyāhāraḥ, lapitam, bhāṣitam, vacanam, vacaḥ   

yad prāgeva uktam।

ācāryasya viṣaye tasya uktiṃ śrutvā vayaṃ sarve vismitāḥ abhavan।

bhāṣ

abhibhāṣ, ābhāṣ, paribhāṣ, anubhāṣ, vad, saṃvibhāṣ, samabhibhāṣ, samabhidhā, āmantr   

sabhāsu śrotṝn uddiśya svavicāraprakaṭīkaraṇānukūlaḥ vyāpāraḥ।

mukhyaḥ atithiḥ vinayam adhikṛtya abhyabhāṣata।

bhāṣ

sampravad, sambhāṣ, saṃlap, abhibhāṣ, saṃvac, saṃvad, saṃjalp   

dvayoḥ athavā bahūnāṃ janānāṃ kim api viṣayam adhikṛtya parasparabhāṣaṇānukūlaḥ vyāpāraḥ।

vayaṃ sarve bhavataḥ viṣaye eva sampravadāmaḥ sma।

bhāṣ

gāliḥ, apabhāṣaṇam, apaśabdam   

nindāvyañjakaḥ kaṭhoraḥ asabhyaḥ śabdaḥ।

saḥ svajanebhyaḥ eva gāliṃ dadāti। / dadatu gāliṃ gālīvanto bhavantaḥ।

bhāṣ

avācya, avacanīya, akathanīya, akathya, avadya, asaṃbhāṣya, asambhāṣya   

yad kathanīyaṃ nāsti।

mama kecit anubhavāḥ avācyāḥ।

bhāṣ

kubhāṣaṇam   

apriyaṃ bhāṣaṇam।

vipakṣasya netā sattāpakṣaviṣaye kubhāṣaṇaṃ karoti।

bhāṣ

vacanam, vāṇī, svaraḥ, gīḥ, girā, ravaḥ, vāk, kaṇaṭharavaḥ, vacas, uktaḥ, vyāhāraḥ, vyāhṛtiḥ, bhāṣitam, lapitam, kaṇṭhadhvaniḥ   

manuṣyasya mukhāt nirgataḥ sārthaḥ śabdaḥ।

tad vacanaṃ vada yad subhāṣitam asti।

bhāṣ

subhāṣitam, suvacanam, sukathanam   

tad bhāṣitaṃ yad śobhanam asti।

subhāṣitaiḥ suhṛdāyate।

bhāṣ

alpabhāṣin, mitabhāṣin, alpavādin   

yaḥ mitaṃ bhāṣate।

śyāmaḥ alpabhāṣī asti।

bhāṣ

yūnānī-bhāṣā   

yūnānānām bhāṣā।

śyāmaḥ yunānībhāṣāyāṃ vyavaharati।

bhāṣ

āsāmībhāṣā   

āsāmarājyasya bhāṣā।

saḥ hindī-gurjarī-marāṭhībhāṣābhiḥ saha āsāmībhāṣām api vadati।

bhāṣ

gujarātībhāṣā   

gujarātarājyasya bhāṣā।

gujarātījanānāṃ madhye vasan saḥ gujarātībhāṣām adhigatavān।

bhāṣ

saṃvādaḥ, kathopakathanam, saṃlāpaḥ, sambhāṣā, sambhāṣaṇam, saṅkathā, saṃpravadanam, vīthyaṅgam   

rūpakādiṣu pātrāṇāṃ parasparālāpaḥ svagataṃ vā।

saṃskṛtanāṭake strīpātrāṇām saṃvādaḥ prākṛte asti।

bhāṣ

vārtālāpam, vārtā, carcā, sambhāṣaṇam   

paraspareṇa saha ālāpanasya kriyā।

adhunā vayaṃ vārtālāpaṃ na kurmaḥ।

bhāṣ

saṃskṛtabhāṣā, gīrvāṇavāṇī, devabhāṣā, devagirā   

prācīnā bhāṣā yasyāṃ vedādisāhityaṃ likhitam asti।

saṃskṛtabhāṣā devānāṃ bhāṣā asti iti janāḥ vadanti।

bhāṣ

subhāṣitam, suvacanam   

śobhanā uktiḥ padaṃ vākyaṃ vā।

subhāṣiteṣu gūḍhaḥ arthaḥ asti।

bhāṣ

vad, vac, brū, kath, bhāṣ, abhilap, ābhāṣ, parijalp, samuccar, samābhāṣ, sambrū, sampravad, sambhāṣ, saṃvac, saṃlap   

āsyaprayatnābhyāṃ mukhāt vyaktaiḥ dhvanibhiḥ vāṅ-niṣpattyanukūlaḥ vyāpāraḥ।

sīmā ḍakārasya sthāne rephaṃ vadati।

bhāṣ

bhāṣaṇam   

janasamudāyam uddiśya kathitāni vacanāni।

gāndhīmahodayasya bhāṣaṇaṃ śrotuṃ dūrāt janāḥ āgatāḥ।

bhāṣ

kaṭubhāṣin, kubhāṣin   

yasya bhāṣā madhurā nāsti।

śyāmena saha bhāṣaṇaṃ mā kuru saḥ kaṭubhāṣī asti।

bhāṣ

sambodhaya, saṃbodhaya, śās, bhāṣ, ābhāṣ, abhibhāṣ, sambhāṣ, paribhāṣ, vyābhāṣ, saṃvibhāṣ, samābhāṣ, samālap, ālap, abhimantr, sammantr, saṃmantr, anubhāṣ, abhidhā, samabhidhā, anuśās, abhijalp, anubrū, āvac, vad, āvad, upavad   

sabhādiṣu jamasāmānyān uddiśya codanānukūlaḥ vyāpāraḥ।

adya pradhānamantrī bahuviśālāṃ janasabhām samabodhayat।

bhāṣ

cīnī-bhāṣā   

cīnadeśasya bhāṣā।

saḥ cīnībhāṣā vadati।

bhāṣ

āvartaya, anupaṭh, abhyasya, prativad, pratyādā, samprabhāṣ, samuccar, anuvac, abhyāvṛt, parihṛ, kīrtaya   

kaṇṭhasthīkaraṇāya punaḥ punaḥ uccāraṇānukūlaḥ vyāpāraḥ।

bālakāḥ guṇanakoṣṭakam āvartayanti।

bhāṣ

bhāṣā, bhāṣaṇam, vāk, vāṇī, vācā, goḥ, girā, uktiḥ, vākśaktiḥ, vadantiḥ, nigadaḥ, nigādaḥ, vyāhāraḥ, vyāhṛtiḥ, vacanam, vādaḥ, tāpaḥ, abhilāpaḥ, lapitam, lapanam, bhaṇitiḥ, bhāratī, sarasvatī, rādhanā, kāsūḥ   

mukhanirgataḥ sārthakaḥ dhvanisamūhaḥ।

bhāṣā samparkasya mādhyamam ।

bhāṣ

phārasī-bhāṣā, parśiyana-bhāṣā   

phārasadeśasya bhāṣā।

ahaṃ phārasī-bhāṣāṃ vadāmi।

bhāṣ

avadhībhāṣā   

avadhe saṃlāpitā bhāṣā।

gosvāmeḥ bahavaḥ racanāḥ avadhībhāṣāyāṃ santi।

bhāṣ

dhṛṣṭabhāṣin   

yasya bhāṣā dhṛṣṭā asti।

dhṛṣṭabhāṣiṇaḥ puruṣāt antarameva varam।

bhāṣ

rāṣṭrabhāṣā   

kasmin api rāṣṭre pracalitā sā bhāṣā yasyāḥ vyavahāraḥ tasmin rāṣṭre sārvajanike kārye upayujyate।

hindī bhāratasya rāṣṭrabhāṣā asti।

bhāṣ

vyākhyā, paribhāṣā   

kasyāpi śabdasya padasya vā arthasya bhāvasya vā spaṣṭīkaraṇārthe kṛtaṃ kathanam।

guruḥ satyasya vyākhyāṃ kathayati।

bhāṣ

prākṛtabhāṣā, bhāṣā   

kasmiñcit viśiṣṭe sthāne pradeśe vā vyavahāre prayuktā vāṇī।

asmākaṃ kṣetrasya prākṛtabhāṣā bhojapurī asti।

bhāṣ

baṅgālībhāṣā   

baṅgālaprāntasya bhāṣā।

ahaṃ baṅgālībhāṣāyāḥ adhyayanaṃ karomi।

bhāṣ

apabhāṣ   

apaśabdakathanānukūlaḥ vyāpāraḥ।

saḥ bahukālaṃ yāvat apābhāṣata।

bhāṣ

prativac, pratibhāṣ, prativad, pratibrū, vyāhṛ, pratibhaṇ, pratijalp   

praśnādīnāṃ prativacanānukūlaḥ vyāpāraḥ।

sohanaḥ mama praśnaṃ samyak pratyavocat।

bhāṣ

thāī-bhāṣā   

thāīlaiṇḍadeśasya rāṣṭriyā bhāṣā।

thāī-bhāṣā thāī-janānāṃ mātṛbhāṣā api asti।

bhāṣ

bhāṣāśailī   

bhāṣāyāḥ abhivyaktiprakāraḥ;

sūradāsasya bhāṣāśailī bhinnā vartate। / prāyeṇācāryāṇāmiyaṃ śailīyatsvābhiprāyamapi paropadeśamiva varṇayanti।

bhāṣ

arabī-bhāṣā   

arabānāṃ bhāṣā।

etat pustakam arabī-bhāṣāyām asti।

bhāṣ

rāṣṭrabhāṣā, deśabhāṣā   

kasmiṃścana rājye deśe vā pracalitā bhāṣā yasyām tasya deśasya sarvaḥ vyavahāraḥ pracalati।

bhāratasya rāṣṭrabhāṣā hindī iti asti।

bhāṣ

pālībhāṣā, pālī   

bhāṣāviśeṣaḥ, prācīnabhāratīyā bhāṣā yā bauddhaiḥ granthalekhanārthe svīkṛtā।

milindapañhapālī iti granthaḥ pālībhāṣāyāṃ likhitaḥ।

bhāṣ

madhurabhāṣin, mṛdubhāṣin   

yaḥ madhuraṃ bhāṣate।

madhurabhāṣī puruṣaḥ svasya bhāṣaṇena eva priyaḥ bhavati।

bhāṣ

ruṣyabhāṣā   

ruṣyadeśasya bhāṣā।

yadā ruṣyadeśe mama bhrātā nyavasat tadā tena ruṣyabhāṣā paṭhitā।

bhāṣ

dūrabhāṣaṇayantram, dūrabhāṣā, dūravāṇī, dūradhvaniḥ   

tad yantraṃ yena ekasmin sthāne uktāni vacanāni anyasmin sthāne śrūyante।

janasamparkasya dūrabhāṣaṇayantram iti ekam uttamaṃ sādhanam asti।

bhāṣ

durvacam, garhā, nindā, apabhāṣaṇam, kuvacanam, durvacanam, khaloktiḥ, durālāpaḥ, durvādaḥ, apavādaḥ, garhaṇam, paruṣoktiḥ, śapanam, vidūṣaṇam, adhikṣepaḥ   

duṣṭaṃ vacanam।

kenāpi durvacaṃ na prayoktavyam।

bhāṣ

yuthaḥ, yūtham (prācīnabhāṣāyām eva)   

sajātīyānāṃ paśvādīnāṃ ekasthale dṛśyamāṇaḥ samūhaḥ।

tatra kuñjarayūthāni mṛgayūthāni caiva hi। vicaranti vanānteṣu tāni drakṣyasi rāghava॥

bhāṣ

āṅglabhāṣā   

āṅglajanānāṃ bhāṣā yā briṭenadeśavat anyadeśānānāmapi rājabhāṣā asti।

saḥ hindībhāṣāṃ āṅglabhāṣāṃ ca vadati।

bhāṣ

ṭippaṇī, abhimatam, ṭīkā, bhāṣyam, kathanam   

kasyāpi kāryasya guṇāguṇaviṣayīṇī uktiḥ।

mahilā-ārakṣaṇa-vidheyaka-viṣaye bahubhiḥ ṭippaṇī kṛtā।

bhāṣ

bhāṣāvijñānam, bhāṣāśāstram   

kasyāpi bhāṣāyāḥ vaijñānikadṛṣṭyā adhyayanam।

śrīmatī vaijayantīśarmāmahodayā bhāṣāvijñānasya prādhyāpikā asti।

bhāṣ

tamiळbhāṣā   

ekā draviḍabhāṣā yāṃ prācīnakālāt ārabhya dakṣiṇabhārate tathā ca śrīlaṅkādeśe tamiḻajanāḥ bhāṣante।

tau tamiḻabhāṣāyāṃ vārtālāpaṃ kurutaḥ।

bhāṣ

hindībhāṣā   

devanāgarīlipyāṃ likhyamānā sā bhāṣā yā bhāratadeśasya uttarabhāge madhyabhāge ca adhikatayā sambhāṣyate।

hindībhāṣā bhāratadeśasya rājabhāṣā asti।

bhāṣ

abhihitam, kathitam, uktam, bhaṇitam, bhāṣitam, uditam, jalpitam, ākhyātam, lapitam, gaditam, nigaditam, īritam, udīritam, bhaṇitam, laḍitam, rapitam, raṭhitam, bhaṭitam, raṭitam, vyāhṛtam   

yad prāg eva uktam।

yad vibhāgapramukhena abhihitaṃ tad eva karaṇīyam।

bhāṣ

subhāṣa-candra-bosamahodayaḥ, netājīḥ   

bhāratasya krāntikārī netā।

tuma mujhe khūna do maiṃ tumheṃ ājādī dūm̐gā iti subhāṣa-candra-bosamahodayasya udghoṣaṇā āsīt।

bhāṣ

bhāṣika, bhāṣīya   

bhāṣāsambandhī।

bhāṣikaṃ jñānaṃ prāptuṃ vyākaraṇam āvaśyakam।

bhāṣ

viplutabhāṣin   

yaḥ viplutaṃ bhāṣaṇaṃ karoti।

viplutabhāṣiṇaḥ bālakasya bhāṣām ahaṃ jñātuṃ na śaknomi।

bhāṣ

viplutabhāṣī   

yaḥ aspaṣṭaṃ bhāṣati।

viplutabhāṣī svaṃ hīnaṃ manyante।

bhāṣ

subhāṣitaḥ, suvicāraḥ, śobhanaḥ vicāraḥ, sādhu bhaṇitam   

suṣṭhu bhāṣitam;

bālād api subhāṣitaṃ grāhyam

bhāṣ

māravāḍībhāṣā   

māravāḍaprāntasya bhāṣā।

mama sakhī gṛhe māravāḍībhāṣāṃ bhāṣate।

bhāṣ

bhāṣyam, ṭīppaṇī   

kāñcit ghaṭanām adhikṛtya samācārapatre prakāśitaṃ vivaraṇaṃ vā tatsambandhinaḥ sampādakasya vicārāḥ।

saṃsadi bhūtaṃ kolāhalam adhikṛtya adya samācārapatre kṛtaṃ bhāṣyaṃ mahattvapūrṇaṃ vartate।

bhāṣ

turkī-bhāṣā   

turkisthānasya bhāṣā।

saḥ gṛhe turkī-bhāṣāṃ bhāṣate।

bhāṣ

kacchabhāṣā   

kacchadeśasya bhāṣā।

saḥ samyak kacchabhāṣāṃ bhāṣate।

bhāṣ

kathaya, brū, vac, vad, varṇaya, ācakṣ, cakṣ, śaṃs, ākhyā, khyā, śrāvaya, nigad, gad, parigad, nivedaya, vyāhṛ, udāhṛ, hṛ, abhidhā, nirūpaya, abhivac, āśaṃs, āśrāvaya, upavarṇaya, nibodhaya, pratibhāṣ, prabrū, prabhāṣ, pravac, nirvac, pravad, bhāṣ, pracakṣ, prajalp, pratipravac, vicakṣ   

vākyaprabandhena anyeṣāṃ jñāpanānukūlaḥ vyāpāraḥ।

saḥ ātmavṛttāntaṃ kathayati।

bhāṣ

vyapadiś, abhidhā, vyākhyā, nirdiś, abhivad, ācakṣ, paricakṣ, upadiś, ābhāṣ, parikathaya, paripaṭh, prakīrtaya, pracakṣ, pratibhāṣ, prabrū, prabhāṣ, pravad, pravicakṣ, bhāṣ   

janeṣu viśiṣṭena nāmnā khyātānukūlaḥ vyāpāraḥ।

janāḥ gāndhīmahodayaṃ bāpū iti nāmnā vyapadiśanti।

bhāṣ

bhāṣ, sambhāṣ, saṃbhāṣ, lap, ālap, saṃlap, saṃvad, sammantraya   

uktipratyuktiyuktaḥ bandhubhiḥ saha bhāṣaṇānukūlaḥ vyāpāraḥ।

idānīṃ śīlā mayā saha na bhāṣate।

bhāṣ

kath, ālap, brū, prabhāṣ, vac   

kathanānukūlavyāpāraḥ।

pitāmahaḥ kimapi kathayati।/ ālapāmi bhartaḥ ālapāmi [svapnavāsavadattam]

bhāṣ

bhūtānī-bhāṣā, jonkā-bhāṣā   

bhūtānadeśasya bhāṣā।

rameśaḥ svalpaṃ bhūtānī-bhāṣāṃ vadati।

bhāṣ

laiṭinabhāṣā   

ekā videśī bhāṣā।

iṭalī-deśe purātanakāle laiṭinabhāṣā upayujyate sma।

bhāṣ

oḍiyābhāṣā   

oḍiyārājyasya bhāṣā।

etad pustakam oḍiyābhāṣāyāṃ likhitam।

bhāṣ

urdū, urdūbhāṣā   

phārasīlipim upayujya lekhanīyā bhāṣā।

urdūbhāṣāyām arabīśabdānām evaṃ phārasīśabdānāṃ ādhikyaṃ vartate।

bhāṣ

telagubhāṣā   

tailaṅgakṣetrasya bhāṣā।

āndhrapradeśe telagubhāṣāṃ vadanti।

bhāṣ

pañjābībhāṣā   

bhāratadeśe vartamānasya pañjābapradeśasya bhāṣā।

etad pustakaṃ pañjābībhāṣāyāṃ likhitam।

bhāṣ

malyālībhāṣā   

ekā draviḍābhāṣā yā tamilabhāṣayā sadṛśī vartate tathā ca dakṣiṇabhārate saṃbhāṣyate।

ahaṃ malyālībhāṣāṃ vaktuṃ śaknomi।

bhāṣ

akathita, anukta, abhāṣita, anabhihita, anivedita   

yad kathitaṃ nāsti।

akathitā vārtā api kiṃvadantīrūpeṇa sarvadūraṃ gacchati।

bhāṣ

jarmanabhāṣā   

jarmanadeśe tathā ca tasya samīpavartini bhāge bhāṣyamāṇā bhāṣā।

etad pustakaṃ jarmanabhāṣāyāṃ vartate।

bhāṣ

kannaḍabhāṣā   

bhāratasya dakṣiṇaprānte vartamānasya karnāṭakaprāntasya bhāṣā।

kulakarṇīmahodayaḥ kannaḍabhāṣāṃ paṭhati।

bhāṣ

nepālībhāṣā   

nepāladeśasya bhāṣā।

vanyayā nepālībhāṣāyāṃ pustakaṃ likhitam।

bhāṣ

brahmadeśī, myānamārabhāṣā   

brahmadeśasya bhāṣā।

brahmadeśī ekākṣaraparivārasya bhāṣā vartate।

bhāṣ

sindhī-bhāṣā   

sindhaprāntasya bhāṣā।

śāsanaṃ sindhībhāṣāṃ tathā ca urdūbhāṣāṃ prati jāgarukam asti।

bhāṣ

saṃskṛtam, gīrvāṇavāṇī, devavāṇī, āryabhāṣā   

bhāṣāviśeṣaḥ, prācīnābhāṣā yasyāḥ śabdāḥ pāṇinyādikṛtavyākaraṇasūtraiḥ sādhvasādhutvena lakṣitāḥ।

saṃskṛte vipulaṃ vāṅmayam asti।

bhāṣ

bihārībhāṣā, māgadhī   

bihārarājye bhāṣitā ekā bhāṣā।

tau bihārībhāṣāyāṃ vadataḥ।

bhāṣ

bhāṣ   

mukhāt śabdotpattyanukūlaḥ vyāpāraḥ।

ācāryaḥ śirasi hastena spṛṣṭavān, acirādeva mūkaḥ bālayogī abhāṣata।

bhāṣ

dvibhāṣī, dvibhāṣiṇī   

yaḥ dve bhāṣe jānāti।

dvibhāṣī mahātmanā āṅglabhāṣāyāṃ kṛtasya bhāṣaṇasya hindībhāṣāyām anuvādaṃ karoti।

bhāṣ

prativaktā, prativaktrī, pratibhāṣaka, pratibhāṣikā   

yaḥ uttarāṇi dadāti।

prativaktrā prāśnikena pṛṣṭānāṃ praśnānāṃ saṃtoṣapradāni uttarāṇi pradattāni।

bhāṣ

premakathā, śṛṅgārabhāṣitam, praṇayakathā   

sā kathā yasyāṃ kasyāpi prītyāḥ varṇanaṃ vartate।

saḥ premakathāṃ paṭhati।

bhāṣ

māladīvabhāṣā   

māladīvadeśe bhāṣitā bhāṣā।

saṃyogitā kiñcit māladīvabhāṣāṃ jānāti।

bhāṣ

maḍa़्goladeśībhāṣā   

maḍa़golagaṇarājye tathā cīnadeśe uṣyamāṇasya maḍa़goladeśīyasya bhāṣā।

maḍa़goladeśībhāṣāyāḥ vividhāḥ prakārāḥ likhitāyāṃ bhāṣāyāṃ vārtālāpe vā prayujyante।

bhāṣ

maḍa़्goladeśībhāṣā   

alṭeikabhāṣāyāḥ parivārasya ekā upabhāṣā।

maḍa़goladeśībhāṣā alṭeikabhāṣāyāḥ parivārasya ekā mahatvapūrṇā bhāṣā vartate।

bhāṣ

ṭagalaga-bhāṣā   

ṭagalagajāteḥ bhāṣā।

ṭagalaga-bhāṣā philipīnadeśīyāyāḥ bhāṣāyāḥ ādhāraḥ vartate।

bhāṣ

tajikabhāṣā   

tajikistānadeśe bhāṣitā bhāṣā।

tajikabhāṣā phārasībhāṣā ca samāne।

bhāṣ

turkamenabhāṣā   

turuṣkadeśe bhāṣitā bhāṣā।

turkamenabhāṣā turuṣkadeśīyāyāḥ bhāṣāyāḥ eva ekaṃ svarūpam।

bhāṣ

ujabekistānadeśīyabhāṣā   

ujabekistānadeśe bhāṣitā bhāṣā।

śyāmaḥ ujabekistānadeśīyāṃ-bhāṣām api bhāṣate।

bhāṣ

viyatanāmadeśīya-bhāṣā   

viyatanāmadeśe bhāṣitā bhāṣā।

viyatanāmadeśīyabhāṣāyāḥ śikṣaṇaṃ tasya duṣkaram abhavat।

bhāṣ

anāmarājya-bhāṣā   

anāmarājyasya janānāṃ bhāṣā।

anāmarājya-bhāṣā tu māna-khamerabhāṣāyāḥ prakāraḥ eva।

bhāṣ

anuvādaḥ, bhāṣāntaram, avatāraḥ   

anuvāditā racanā।

asmin anuvāde bahavaḥ truṭayaḥ santi।

bhāṣ

dūrabhāṣādātṛ   

dūrabhāṣaṇayantrasya saḥ bhāgaḥ yataḥ vārtālāpasya samaye dhvaniḥ śrūyate।

dūrabhāṣaṇayantrasya ghaṇṭāṃ śrutvā sā dūrabhāṣādātāraṃ samuddhartum adhāvat।

bhāṣ

bhāṣākovidaḥ, śābdikaḥ, śabdavyutpannaḥ, bhāṣāpravīṇaḥ, bhāṣājñaḥ   

bhāṣāśāstrasya jñātā।

asmin vādavivāde prakhyātāḥ bhāṣākovidāḥ paryupāsitāḥ।

bhāṣ

chattīsagaḍhībhāṣā   

chattīsagaḍhaprānte bhāṣyamāṇā bhāṣā।

tau chattīsagaḍhībhāṣāyāṃ vadataḥ।

bhāṣ

mātṛbhāṣā, janmabhāṣā, jātibhāṣā   

paramparayā prāptā sā bhāṣā yā śiśuḥ bālāvasthāyāṃ svakuṭumbasaṃparkāt śikṣate yasyāṃ bhāṣaṇam ca ārabhate।

hindībhāṣā asmākaṃ mātṛbhāṣā asti।

bhāṣ

mijobhāṣā   

mijorama-prāntasyabhāṣā;

tau mijobhāṣāyāṃ vadataḥ।

bhāṣ

alpabhāṣitā, mitabhāṣitā, alpavāditā   

alpabhāṣiṇaḥ avasthā।

alpabhāṣitāyāḥ kāraṇāt kadācit saḥ saṅketena eva uttaraṃ dadāti।

bhāṣ

gothikabhāṣā   

jarmenikabhāṣāparivārāntargatā bhāṣā।

idānīntane kāle gothikabhāṣā na bhāṣyate।

bhāṣ

āṅglabhāṣā   

abhyāsaviṣayaviśeṣaḥ-āṅglabhāṣāyāḥ sāhityasya vyākaraṇādikasya ca adhyayanam।

saḥ prathamakakṣāyāḥ eva āṅglabhāṣāṃ paṭhati।

bhāṣ

romanībhāṣā, jipsībhāṣā   

jipsijanānāṃ bhāṣā।

śyāmā romanībhāṣāṃ jānāti।

bhāṣ

bahubhāṣika   

naikābhiḥ bhāṣābhiḥ sambaddhaḥ athavā naikāsāṃ bhāṣāṇām।

bahubhāṣikasya śabdakośasya nirmāṇaṃ saralaṃ nāsti।

bhāṣ

tulubhāṣā   

karnāṭakarājyasya tathā ca uttarakeralapradeśasya keṣucit pradeśeṣu pracalitā bhāṣā।

purā tulubhāṣāyāḥ svīyā svatantrā lipiḥ āsīt।

bhāṣ

tiraskṛ, dhiḥkṛ, kṣip, bharts, bhas, praduṣ, kuts, vigarh, atibrū, apavad, abhitarjay, ātarjay, udākṛ, upavad, katth, kuṭṭ, jarc, nirvad, nipīy, nivac, parigarh, paribhāṣ, pratinind, pratipīy, vigai, saṃtarjay, saṃduṣay, samabhitarjay   

vinindādibhiḥ adhodarśanānukūlaḥ vyāpāraḥ।

tava duṣkṛtyaiḥ eva adhunā janāḥ tvaṃ tiraskurvanti।

bhāṣ

bhāṣāsamūhaḥ   

bhāṣāvijñānasya anusāreṇa kṛtaḥ bhāṣāṇāṃ vibhāgaḥ।

hindībhāṣā hinda-ārya iti bhāṣāsamūhe antarbhūtā asti।

bhāṣ

mūlabhāṣā   

sā bhāṣā yā anyāsāṃ bhāṣāṇāṃ jananī iti kathyate tathā ca tāḥ bhāṣāḥ asyāḥ jananībhāṣāyāḥ śabdān svīkṛtya svasya śabdasampad saṃvardhayanti।

hindībaṅgālīgujarātībhāṣāṇāṃ mūlabhāṣā saṃskṛtabhāṣā asti tathā urdūbhāṣāyāḥ mūlabhāṣā arabībhāṣā phārasībhāṣā ca staḥ।

bhāṣ

ākāśabhāṣitam   

bhāṣ

āgneyabhāṣāsamūhaḥ   

bhāṣāvijñānānusāreṇa bhāratasya āgneyadiśi bhāṣyamāṇānāṃ bhāṣāṇāṃ vargaḥ।

āgneyabhāṣāsamūhe iṇḍoneśiyā ityatra tathā tatsamīpastheṣu dvīpeṣu bhāṣyāmāṇāḥ bhāṣāḥ santi।

bhāṣ

bhāṣyakāraḥ   

yaḥ sūtrāṇi spaṣṭīkaroti।

brahmasūtrasya pramukhaḥ bhāṣyakāraḥ śaṅkarācāryaḥ asti।

bhāṣ

ḍiṅgalabhāṣā   

rājasthānarājyasya madhyayugīnā bhāṣā।

ḍiṅgalabhāṣāyāṃ cāraṇakāvyaṃ likhitam asti।

bhāṣ

vrajabhāṣā   

vrajakṣetrīyā bhāṣā।

sūradāsasya kāvyaṃ vrajabhāṣāyām asti।

bhāṣ

saurāṣṭrībhāṣā   

saurāṣṭrasya bhāṣā।

idaṃ pustakaṃ saurāṣṭrībhāṣāyāṃ likhitam asti।

bhāṣ

khāsībhāṣā   

bhāratadeśasya meghālayarājye yā bhāṣā bhāṣyate sā।

āsāmarājyasya parvatīyeṣu bhāgeṣu api khāsībhāṣā bhāṣyate।

bhāṣ

indrabhāṣaḥ   

indratālasya ṣaṭsu bhedeṣu ekaḥ।

saṅgītajñaḥ indrabhāṣasya viṣaye kathayati।

bhāṣ

sambhāṣaṇaśīlatā, saṃvādaśīlatā   

sambhāṣaṇaśīlasya avasthā।

mātāpitṛbhyāṃ putraiḥ saha sambhāṣaṇaśīlatā sthāpitavyā।

bhāṣ

sambhāṣaṇaśīla   

sambhāṣaṇaṃ kriyamāṇaḥ।

saḥ atīva sambhāṣaṇaśīlaḥ manuṣyaḥ asti।

bhāṣ

sambodhita, ābhāṣita   

yasya bodhanaṃ kṛtam।

sambodhitaḥ viṣayaḥ kaṭhinaḥ āsīt।

bhāṣ

karṇabhāṣaḥ   

ekam upakaraṇaṃ yad vidyutsaṅketān dhvaniṣu parivartayati tathā ca yad karṇe sthāpayitvā śrūyate।

saḥ saṅgaṇakasya purataḥ upaviśya karṇabhāṣeṇa gītaṃ śruṇoti।

bhāṣ

kūragībhāṣā, koḍagubhāṣā, kūrgībhāṣā   

drāviḍabhāṣāparivārasthā ekā bhāṣā।

kūragībhāṣā mukhyatvena koḍagumaṇḍale bhāṣyate।

bhāṣ

vāsanābhāṣyam   

kṛtiviśeṣaḥ ।

vāsanābhāṣyam iti nāmakāḥ bahavaḥ kṛtayaḥ santi

bhāṣ

vedasūktabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

vedasūktabhāṣyasya racayitā nāgeśaḥ asti

bhāṣ

vyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

vyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣ

śākaṭāyanopaniṣadbhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śākaṭāyanopaniṣadbhāṣyasya racayitā śaṅkarācāryaḥ

bhāṣ

śāṇḍilyasūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śāṇḍilyasūtrabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

śāṇḍilyasutrībhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śāṇḍilyasūtrībhāṣyasya ullekhaḥ koṣe asti

bhāṣ

śārīrakabhāṣyaṭīkā   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyaṭīkāyāḥ ullekhaḥ koṣe asti

bhāṣ

śārīrakabhāṣyanyāyavārttikam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyanyāyavārttikasya ullekhaḥ koṣe asti

bhāṣ

śārīrakabhāṣyavārttikam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavārttikasya ullekhaḥ koṣe asti

bhāṣ

śārīrakabhāṣyavibhāgaḥ   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavibhāgasya ullekhaḥ koṣe asti

bhāṣ

śārīrakabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣ

śārīrakamīmāṃsābhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakamīmāṃsābhāṣyasya ullekhaḥ koṣe asti

bhāṣ

śivagītābhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śivagītābhāṣyasya ullekhaḥ koṣe asti

bhāṣ

prāyaścittabhāṣyam   

ekā kṛtiḥ ।

saṃskṛta-vāṅmaye prāyaścittabhāṣyam iti khyātā racanā

bhāṣ

prāyaścittādhyāyabhāṣyam   

ekā kṛtiḥ ।

saṃskṛta-vāṅmaye prāyaścittādhyāyabhāṣyam iti khyātā racanā

bhāṣ

śrībhāṣyadīpaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyadīpasya ullekhaḥ koṣe asti

bhāṣ

śrībhāṣyavattiḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyavṛtteḥ ullekhaḥ koṣe asti

bhāṣ

śrībhāṣyavṛttyupanyāsaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyavṛttyupanyāsasya ullekhaḥ koṣe asti

bhāṣ

śrībhāṣyasaṅgrahaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyasaṅgrahasya ullekhaḥ koṣe asti

bhāṣ

śrībhāṣyāndhraṭīkā   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyāndhraṭīkāyāḥ ullekhaḥ koṣe asti

bhāṣ

śrībhāṣyodāhṛtopaniṣadvākyavivaraṇam   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyodāhṛtopaniṣadvākyavivaraṇasya ullekhaḥ koṣe asti

bhāṣ

ṣaṭpraśnopaniṣadbhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

ṣaṭpraśnopaniṣadbhāṣyasya ullekhaḥ koṣe asti

bhāṣ

ṣaḍgurubhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

ṣaḍgurubhāṣyasya ullekhaḥ koṣe asti

bhāṣ

sandhyābhāṣyam   

kṛtiviśeṣaḥ ।

sandhyābhāṣyam iti nāmakāḥ naikāḥ kṛtayaḥ santi

bhāṣ

brāhmaṇābhāṣaṇam   

ekaḥ kālpanika-racanā-prakāraḥ ।

kavi-kalpa-latāyāṃ brāhmaṇābhāṣaṇaṃ nirdiṣṭam

bhāṣ

gaṇadhātuparibhāṣā   

ekaḥ vyākaraṇagranthaḥ ।

gaṇadhātuparibhāṣāyāḥ varṇanaṃ kośe vartate

bhāṣ

snānavidhisūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

snānavidhisūtrabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

snānasūtrabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

snānasūtrabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣ

skāndabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

skāndabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

puṣpasūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

puṣpasūtrasya ullekhaḥ koṣe asti

bhāṣ

kapilasāṅkhyapravacanabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

kapilasāṅkhyapravacanabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

kaṭhopaniṣadbhāṣyaṭīkāvivaraṇam   

kaṭhopaniṣadbhāṣyasya ṭīkā ।

kaṭhopaniṣadbhāṣyaṭīkāvivaraṇasya ullekhaḥ koṣe asti

bhāṣ

kaṭhopaniṣadbhāṣyaṭīkā   

kaṭhopaniṣadbhāṣyasya ṭīkā ।

kaṭhopaniṣadbhāṣyaṭīkāyāḥ ullekhaḥ koṣe asti

bhāṣ

tribhāṣyaratnam   

ekā ṭīkā ।

tribhāṣyaratnam iti taittirīya-prātiśākhyasyaṭīkā vartate

bhāṣ

aitareyopaniṣadbhāṣyam   

aitareyopaniṣadaḥ ṭīkāgranthaḥ ।

aitareyopaniṣadbhāṣyasya ullekhaḥ koṣe asti

bhāṣ

upalekhabhāṣyam   

upalekhaḥ iti granthasya ṭīkāgranthaḥ ।

upalekhabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣ

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣ

carakabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

carakabhāṣyaṃ kṛṣṇena racitam

bhāṣ

niruktabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

niruktabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

tarkaparibhāṣāvṛttiḥ   

vimibhaṭṭena racitaḥ ekaḥ ṭīkāgranthaḥ ।

tarkaparibhāṣāvṛtteḥ ullekhaḥ koṣe asti

bhāṣ

tarkabhāṣāprakāśaḥ   

govardhanena racitaḥ ekaḥ ṭīkāgranthaḥ ।

tarkabhāṣāprakāśasya ullekhaḥ koṣe asti

bhāṣ

tribhāṣyaratnam   

ekā ṭīkā ।

tribhāṣyaratnam iti taittirīya-prātiśākhyasyaṭīkā vartate

bhāṣ

daśopaniṣadbhāṣyaḥ   

ekā ṭīkā ।

daśopaniṣadbhāṣyaḥ ānandatīrthena racitaḥ

bhāṣ

dramiḍabhāṣyam   

ekaṃ bhāṣyam ।

dramiḍabhāṣyam iti brahmasūtrasya bhāṣyaṃ vartate

bhāṣ

draviḍabhāṣyam   

ekaṃ bhāṣyam ।

draviḍabhāṣyasya ullekhaḥ kośe vartate

bhāṣ

dravyabhāṣā   

ekā ṭīkā ।

dravyabhāṣāyāḥ ullekhaḥ kośe vartate

bhāṣ

dravyabhāṣāṭīkā   

ekā ṭīkā ।

dravyabhāṣāyāḥ ullekhaḥ kośe vartate

bhāṣ

dramiḍabhāṣyam   

brahmasūtrasya ekaḥ ṭīkāgranthaḥ ।

dramiḍabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

draviḍabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

draviḍabhāṣyasya ullekhaḥ koṣe asti

bhāṣ

dravyabhāṣā   

ekaḥ ṭīkāgranthaḥ ।

dravyabhāṣāyāḥ ullekhaḥ koṣe asti

bhāṣ

dravyabhāṣāṭīkā   

ekaḥ ṭīkāgranthaḥ ।

dravyabhāṣāṭīkāyāḥ ullekhaḥ koṣe asti









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