Donate
 
   
Select your prefered input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.
     Grammar Search "bhāṣya" has 1 results.
     
bhāṣya: Gerund (-ya)bhāṣ
     Amarakosha Search  
1 result
     
WordReferenceGenderNumberSynonymsDefinition
bhāṣyam3.5.31NeuterSingular
     Monier-Williams
          Search  
265 results for bhāṣya
     
Devanagari
BrahmiEXPERIMENTAL
भाष्यn. speaking, talking View this entry on the original dictionary page scan.
भाष्यn. any work in the common or vernacular speech View this entry on the original dictionary page scan.
भाष्यn. an explanatory work, exposition, explanation, commentary (especially on technical sūtra-s) etc. View this entry on the original dictionary page scan.
भाष्यn. 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.
भाष्यn. of the 4th chapter of the View this entry on the original dictionary page scan.
भाष्यn. a sort of house or building View this entry on the original dictionary page scan.
भाष्यभानुप्रभाf. Name of work View this entry on the original dictionary page scan.
भाष्यभूतmfn. being an explanation, serving as a commentary View this entry on the original dictionary page scan.
भाष्यचन्द्रिकाf. Name of work View this entry on the original dictionary page scan.
भाष्यदीपिकाf. Name of work View this entry on the original dictionary page scan.
भाष्यकैयटीयn. kaiyaṭa-'s commentator or commentary on patañjali-'s bhāṣya- View this entry on the original dictionary page scan.
भाष्यकारm. Name of various commentators (of patañjali-, śaṃkarācārya-, a poet etc.) vArttika View this entry on the original dictionary page scan.
भाष्यकारप्रपत्तिf. Name of work View this entry on the original dictionary page scan.
भाष्यकारस्तोत्रn. Name of work View this entry on the original dictionary page scan.
भाष्यकृत्m. the writer of any commentator or commentary , (especially) Name of patañjali- View this entry on the original dictionary page scan.
भाष्यनवाह्निकn. Name of work View this entry on the original dictionary page scan.
भाष्यप्रदीपm. Name of work ( bhāṣyapradīpavivaraṇa pa-vivaraṇa- n.and bhāṣyapradīpoddyotana poddyotana- n. ) View this entry on the original dictionary page scan.
भाष्यप्रदीपविवरणn. bhāṣyapradīpa
भाष्यप्रदीपोद्द्योतनn. bhāṣyapradīpa
भाष्यप्रत्ययm. Name of work View this entry on the original dictionary page scan.
भाष्यप्रत्ययोद्बोधm. Name of work View this entry on the original dictionary page scan.
भाष्यराजm. Name of work View this entry on the original dictionary page scan.
भाष्यरत्नप्रभाf. Name of work View this entry on the original dictionary page scan.
भाष्यरत्नप्रकाशिकाf. Name of work View this entry on the original dictionary page scan.
भाष्यरत्नावलीf. Name of work View this entry on the original dictionary page scan.
भाष्यटीकाf. Name of work View this entry on the original dictionary page scan.
भाष्यवार्त्तिकn. Name of work View this entry on the original dictionary page scan.
भाष्यविषयवाक्यदीपिकाf. Name of work View this entry on the original dictionary page scan.
भाष्यव्याख्याf. Name of work View this entry on the original dictionary page scan.
आभाष्यmfn. to be addressed, worthy of being spoken to or conversed with View this entry on the original dictionary page scan.
आभाष्य ind.p. having addressed, having spoken to. View this entry on the original dictionary page scan.
अभिभाष्यmfn. to be addressed. View this entry on the original dictionary page scan.
अभिभाष्यमाणmfn. being addressed. View this entry on the original dictionary page scan.
अइतरेयोपनिषद्भाष्यn. Name of a treatise and commentary on the last. View this entry on the original dictionary page scan.
असंभाष्यmfn. one with whom one ought not to converse View this entry on the original dictionary page scan.
असंभाष्यmfn. unfit (as a place) for conversation View this entry on the original dictionary page scan.
बहुभाष्यn. talkativeness, garrulity. View this entry on the original dictionary page scan.
बाहुभाष्यn. (fr. bahu-bhāṣin-) talkativeness, gaRa brāhmaṇādi-. View this entry on the original dictionary page scan.
बह्वृचसंध्याभाष्यn. Name of work View this entry on the original dictionary page scan.
भगवद्गीताभाष्यn. Name of work View this entry on the original dictionary page scan.
भगवद्गीताभाष्यविवरणn. Name of work View this entry on the original dictionary page scan.
भास्करभाष्यn. Name of work View this entry on the original dictionary page scan.
भट्टभाष्यn. Name of work View this entry on the original dictionary page scan.
भावार्थचरणभाष्यn. Name of work View this entry on the original dictionary page scan.
भिक्षुसूत्रभाष्यवार्त्तिकn. Name of a commentator or commentary on prec. View this entry on the original dictionary page scan.
भृगुवारुणीयोपनिषद्भाष्यn. Name of work View this entry on the original dictionary page scan.
भूसूक्तभाष्यn. View this entry on the original dictionary page scan.
ब्राह्मणभाष्यn. Name of work View this entry on the original dictionary page scan.
ब्रह्मसूत्रभाष्यn. Name of Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मसूत्रभाष्यदीपिकाf. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मसूत्रभाष्यसारm. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मसूत्रभाष्यवार्त्तिकn. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मसूत्रानुभाष्यn. Name of Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मसूत्रानुभाष्यप्रदीपm. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मसूत्रानुभाष्यविवरणn. Name of Comm. on Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
ब्रह्मावलीभाष्यn. Name of work View this entry on the original dictionary page scan.
बृहदारण्यकभाष्यn. Name of work View this entry on the original dictionary page scan.
बृहदारण्यकभाष्यटीकाf. Name of work View this entry on the original dictionary page scan.
बृहदारण्यकभाष्यवार्त्तिकn. Name of work View this entry on the original dictionary page scan.
चरकभाष्यn. Name of another commentator or commentary on by kṛṣṇa-. View this entry on the original dictionary page scan.
छन्दोभाष्यn. Name of work View this entry on the original dictionary page scan.
छान्दोग्यभाष्यn. equals -mantra-bh- View this entry on the original dictionary page scan.
छान्दोग्यमन्त्रभाष्यn. guṇa-viṣṇu-s commentator or commentary on the prayers and texts in View this entry on the original dictionary page scan.
छान्दोग्योपनीषद्भाष्यn. śaṃkara-'s commentator or commentary on View this entry on the original dictionary page scan.
चित्रभाष्यn. eloquence View this entry on the original dictionary page scan.
दशोपनिषद्भाष्यn. Name of a commentator or commentary by ānanda-tīrtha-. View this entry on the original dictionary page scan.
देवभाष्यस्नानविधिपद्धतिf. Name of work View this entry on the original dictionary page scan.
देवशतभाष्यn. Name of work View this entry on the original dictionary page scan.
धन्विभाष्यn. the commentator or commentary of dhanvin-. View this entry on the original dictionary page scan.
धूर्तस्वामिभाष्यn. of his work View this entry on the original dictionary page scan.
द्रमिडभाष्यn. Name of commentator or commentary on the brahma-sūtra-. View this entry on the original dictionary page scan.
द्रविडभाष्यn. Name of commentator or commentary View this entry on the original dictionary page scan.
गायत्रीभाष्यn. Name of work on the gāyatrī-. View this entry on the original dictionary page scan.
हनुमद्भाष्यn. Name of work View this entry on the original dictionary page scan.
हरिहरभाष्यn. Name of work View this entry on the original dictionary page scan.
हस्तामलकभाष्यn. Name of work View this entry on the original dictionary page scan.
होममन्त्रभाष्यn. Name of work View this entry on the original dictionary page scan.
कपर्दिभाष्यn. Name of work View this entry on the original dictionary page scan.
कपिलभाष्यn. Name of a commentary on kapila-'s sāṃkhya-pravacana-. View this entry on the original dictionary page scan.
कपिलसांख्यप्रवचनभाष्यn. Name of a commentary on the above. View this entry on the original dictionary page scan.
कठोपनिषद्भाष्यn. Name of a commentary on the kaṭhopaniṣad- View this entry on the original dictionary page scan.
कठोपनिषद्भाष्यटीकाf. Name of a commentary on the last View this entry on the original dictionary page scan.
कठोपनिषद्भाष्यटीकाविवरणn. Name of a commentary on the last. View this entry on the original dictionary page scan.
कात्यायनसूत्रभाष्यn. a commentary on the same by Karka. View this entry on the original dictionary page scan.
लग्नपञ्चाङ्गभाष्यn. Name of work View this entry on the original dictionary page scan.
लक्ष्मीनृसिंहमहाष्टोत्तरभाष्यn. Name of work View this entry on the original dictionary page scan.
ललिताभाष्यn. Name of work View this entry on the original dictionary page scan.
ललितासहस्रनामभाष्यn. Name of work View this entry on the original dictionary page scan.
लिङ्गचरणभाष्यn. Name of work View this entry on the original dictionary page scan.
मध्वसहस्रनामभाष्यn. Name of work View this entry on the original dictionary page scan.
महाभाष्यn. "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.
महाभाष्यदीपिकाf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यकारm. Name of patañjali- commentator or commentary View this entry on the original dictionary page scan.
महाभाष्यप्रदीपm. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यप्रकाशिकाf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यरत्नावलीf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यस्फूर्तिf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यटीकाf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यत्रिपदीf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यत्रिपदीव्याख्यानn. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यवार्त्तिकn. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाभाष्यव्याख्याf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
महाप्रवरभाष्यn. Name of work View this entry on the original dictionary page scan.
महाव्रतभाष्यn. Name of work View this entry on the original dictionary page scan.
मैत्रायणीब्राह्मणभाष्यदीपिकाf. Name of work View this entry on the original dictionary page scan.
माण्डूक्योपनिषद्भाष्यn. Name of work View this entry on the original dictionary page scan.
माण्डूक्योपनिषद्भाष्यसंग्रहm. Name of work View this entry on the original dictionary page scan.
मन्त्रभाष्यn. Name of work View this entry on the original dictionary page scan.
मन्त्रप्रश्नभाष्यn. Name of work View this entry on the original dictionary page scan.
मन्त्रार्थाभाष्यn. Name of work View this entry on the original dictionary page scan.
मीमांसाभाष्यn. (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.
मुण्डकोपनिषद्भाष्यn. Name of Comms. on the View this entry on the original dictionary page scan.
नामचरणभाष्यn. Name of work View this entry on the original dictionary page scan.
नमकभाष्य n. Name of Comms. View this entry on the original dictionary page scan.
नमकचमकभाष्यn. Name of Comms. View this entry on the original dictionary page scan.
नवाह्निकभाष्यn. (prob.) = the mahā-bhāṣya- of patañjali- (see bhāṣya-n-). View this entry on the original dictionary page scan.
निघण्टुभाष्यn. Name of work View this entry on the original dictionary page scan.
निकामभामभाष्यn. Name of work View this entry on the original dictionary page scan.
नीलकण्ठभाष्यn. Name of work View this entry on the original dictionary page scan.
निरुक्तभाष्यn. Name of Comm. (prob. = -vṛtti-). View this entry on the original dictionary page scan.
न्यायभाष्यn. Name of work View this entry on the original dictionary page scan.
पैलसूत्रभाष्यn. Name of work View this entry on the original dictionary page scan.
पैशाचभाष्यa. Name of commentator or commentary on View this entry on the original dictionary page scan.
पैतामहीभाष्यn. Name of work View this entry on the original dictionary page scan.
पञ्चपादिकाध्यासभाष्यव्याख्याf. Name of Comm. View this entry on the original dictionary page scan.
पञ्चार्थभाष्यदीजिषिकाf. Name of work View this entry on the original dictionary page scan.
पञ्चरुद्रोपनिषद्भाष्यn. Name of work View this entry on the original dictionary page scan.
पञ्चविधनामभाष्यn. Name of work View this entry on the original dictionary page scan.
परिभाषाभाष्यसूत्रn. Name of work
परिभाष्यmfn. to be stated or taught (a-paribh-) View this entry on the original dictionary page scan.
पातञ्जलभाष्यn. ( pātañjalabhāṣyavarttika -varttika- n.) Name of work View this entry on the original dictionary page scan.
पातञ्जलभाष्यवर्त्तिकn. pātañjalabhāṣya
पातञ्जलसूत्रभाष्यव्यख्याf. Name of work View this entry on the original dictionary page scan.
पातञ्जलसूत्रवृत्तिभाष्यच्छायाf. Name of work View this entry on the original dictionary page scan.
फणिभाष्यn. View this entry on the original dictionary page scan.
पिशाचभाष्यn. Name of commentator or commentary on (see paiśāca-bh-). View this entry on the original dictionary page scan.
प्राकृतप्रकाशभाष्यn. prākṛtaprakāśa
प्रमाणभाष्यटीकाf. Name of work View this entry on the original dictionary page scan.
प्रशस्तभाष्यn. Name of work View this entry on the original dictionary page scan.
प्रस्थानत्रयभाष्यn. Name of work View this entry on the original dictionary page scan.
प्रतिभाष्यn. Name of chapter of View this entry on the original dictionary page scan.
प्रातिशाख्यभाष्यn. Name of uvaṭa-'s commentator or commentary on View this entry on the original dictionary page scan.
प्रायश्चित्तभाष्यn. Name of work
प्रायश्चित्ताध्यायभाष्यn. Name of work
प्रयोजकाध्यायभाष्यn. Name of work View this entry on the original dictionary page scan.
पुरुषसूक्तभाष्यn. Name of work View this entry on the original dictionary page scan.
पुष्पसूत्रभाष्यn. Name of commentator or commentary on it. View this entry on the original dictionary page scan.
राजहंससुधाभाष्यn. Name of work View this entry on the original dictionary page scan.
रामानुजभाष्यगाम्भीर्यn. Name of work
राशीकरणभाष्यn. Name of work of the pāśupata-s (also called -kara-bhāṣya-) View this entry on the original dictionary page scan.
रथंतरचरणभाष्यn. Name of work View this entry on the original dictionary page scan.
रत्नसूत्रभाष्यn. Name of work View this entry on the original dictionary page scan.
ऋग्भाष्यn. Name of a commentary on the ṛg-- veda- by mādhava- View this entry on the original dictionary page scan.
ऋग्वेदभाष्यn. Name of treatises and commentaries on the ṛg-- veda- View this entry on the original dictionary page scan.
रुद्रभाष्यn. Name of various works. View this entry on the original dictionary page scan.
शबरभाष्यn. 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.
शाबरभाष्यn. Name of śabara-'s commentary on the mīmāṃsā-sūtra-s. View this entry on the original dictionary page scan.
सद्भाष्यn. Name of work View this entry on the original dictionary page scan.
षड्गुरुभाष्यn. Name of a commentator or commentary View this entry on the original dictionary page scan.
सहस्रनामभाष्यn. Name of work View this entry on the original dictionary page scan.
शैवभाष्यn. Name of work View this entry on the original dictionary page scan.
शाकटायनोपनिषद्भाष्य(?) n. Name of a commentator or commentary by śaṃkarācārya-. View this entry on the original dictionary page scan.
शाक्तभाष्यn. Name of work by abhinava-gupta-. View this entry on the original dictionary page scan.
सम्भाष्यmfn. to be conversed with View this entry on the original dictionary page scan.
सम्भाष्यmfn. to be addressed View this entry on the original dictionary page scan.
सम्भाष्यmfn. fit for conversation (See a-s-). View this entry on the original dictionary page scan.
साम्भाष्यn. (fr. sam-bhāṣin-) conversation gaRa brāhmaṇādi-. View this entry on the original dictionary page scan.
संधाभाष्यn. allusive speech (see saṃ-dhāya-) View this entry on the original dictionary page scan.
संध्याभाष्यn. Name of various works. View this entry on the original dictionary page scan.
संध्याशतसूत्रीभाष्यn. Name of work View this entry on the original dictionary page scan.
संध्यावन्दनभाष्यn. Name of work
संध्यावन्दनगुरुभाष्यn. Name of work
संध्यावन्दनलघुभाष्यn. Name of work
संहिताभाष्यn. Name of work View this entry on the original dictionary page scan.
सांहितोपनीषद्भाष्यn. Name of work View this entry on the original dictionary page scan.
शंकरभाष्यन्यायसंग्रहm. Name of work View this entry on the original dictionary page scan.
सांख्यकारिकाभाष्यn. Name of a Commentary on prec. by gauḍa-- pada- (8th cent.) View this entry on the original dictionary page scan.
सांख्यप्रवचनभाष्यn. (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.
संक्षेपशारीरकभाष्यn. saṃkṣepaśārīraka
संक्षिप्तभाष्यn. Name of work View this entry on the original dictionary page scan.
समुद्रकरभाष्यn. Name of work View this entry on the original dictionary page scan.
संवत्सरसत्त्रभाष्यn. Name of work View this entry on the original dictionary page scan.
शाण्डिल्यसूत्रभाष्यn. Name of Comm. View this entry on the original dictionary page scan.
शाण्डिल्यसूत्रीभाष्यn. Name of Comm. View this entry on the original dictionary page scan.
शान्तिभाष्यn. Name of work View this entry on the original dictionary page scan.
शान्तिसारभाष्यn. Name of work View this entry on the original dictionary page scan.
सप्तलक्षणभाष्यn. Name of work View this entry on the original dictionary page scan.
सप्तपाकयज्ञभाष्यn. Name of work View this entry on the original dictionary page scan.
सप्तशतभाष्यn. Name of work View this entry on the original dictionary page scan.
सरलाभाष्यn. Name of work View this entry on the original dictionary page scan.
सारसमग्रहज्ञानभूषणभाष्यn. sārasamagraha
शारीरकभाष्यn. Name of śaṃkara-'s commentator or commentary on the brahma-sūtra- View this entry on the original dictionary page scan.
शारीरकभाष्यन्यायवार्त्तिकn. Name of Comm. on it. View this entry on the original dictionary page scan.
शारीरकभाष्यतीकाf. Name of Comm. on it. View this entry on the original dictionary page scan.
शारीरकभाष्यवार्त्तिकn. Name of Comm. on it. View this entry on the original dictionary page scan.
शारीरकभाष्यविभागm. Name of Comm. on it. View this entry on the original dictionary page scan.
शारीरकभाष्यव्याख्याf. Name of Comm. on it. View this entry on the original dictionary page scan.
शारीरकमीमांसाभाष्यn. Name of Comm. on it.
शरीरस्थानभाष्यn. Name of work View this entry on the original dictionary page scan.
शतरुद्रियभाष्यn. Name of work View this entry on the original dictionary page scan.
षट्प्रश्नोपनिषद्भाष्यn. Name of commentator or commentary on it. View this entry on the original dictionary page scan.
सावित्रीभाष्यn. Name of work View this entry on the original dictionary page scan.
सिद्धान्तभाष्यn. Name of work View this entry on the original dictionary page scan.
सिद्धान्तसूत्रभाष्यटीकाf. Name of work View this entry on the original dictionary page scan.
शिवगीताभाष्यn. Name of Comm. View this entry on the original dictionary page scan.
शिवाष्टोत्तरभाष्यn. Name of work View this entry on the original dictionary page scan.
स्कान्दभाष्यn. skānda
स्नानसूत्रभाष्यव्याख्याf. Name of Comm. View this entry on the original dictionary page scan.
स्नानविधिसूत्रभाष्यn. Name of Comm. View this entry on the original dictionary page scan.
सोमानन्दभाष्यn. Name of work View this entry on the original dictionary page scan.
सोमनाथभाष्यn. Name of work View this entry on the original dictionary page scan.
श्राद्धकल्पभाष्यगोभिलीयn. Name of work View this entry on the original dictionary page scan.
श्रेयस्करभाष्यn. Name of work View this entry on the original dictionary page scan.
श्रीभाष्यn. Name of a commentator or commentary on the brahma-sūtra- by rāmānuja- View this entry on the original dictionary page scan.
श्रीभाष्यदीपm. Name of Comm. View this entry on the original dictionary page scan.
श्रीभाष्यसंग्रहm. Name of Comm. View this entry on the original dictionary page scan.
श्रीभाष्यवृत्तिf. Name of Comm. View this entry on the original dictionary page scan.
श्रीभाष्यवृत्त्युपन्यासm. Name of Comm. View this entry on the original dictionary page scan.
श्रीकण्ठभाष्यn. Name of work View this entry on the original dictionary page scan.
श्रीपतिभाष्यn. Name of work View this entry on the original dictionary page scan.
स्तोत्रभाष्यn. Name of work View this entry on the original dictionary page scan.
सुदर्शनभाष्यn. Name of work View this entry on the original dictionary page scan.
शुक्लदशभाष्य(?) , Name of work View this entry on the original dictionary page scan.
शुल्बभाष्यn. Name of work View this entry on the original dictionary page scan.
शुल्बसूत्रभाष्यवार्त्तिकव्याख्याf. Name of work View this entry on the original dictionary page scan.
सुन्दरसेनभाष्यn. Name of work View this entry on the original dictionary page scan.
सूर्यसिद्धान्तभाष्यn. Name of Comm. View this entry on the original dictionary page scan.
सूर्यसिद्धान्तवासनाभाष्यn. Name of Comm. View this entry on the original dictionary page scan.
सूत्रभाष्यn. Name of work (also sūtrabhāṣyavyākhyā ṣya-vyākhyā- f.) View this entry on the original dictionary page scan.
सूत्रभाष्यव्याख्याf. sūtrabhāṣya
सूत्रालंकारभाष्यn. Name of Commentary. View this entry on the original dictionary page scan.
सूत्रप्रकाशभाष्यn. Name of work View this entry on the original dictionary page scan.
त्रयीभाष्यn. a commentary on the 3 veda-s View this entry on the original dictionary page scan.
त्रिभाष्यरत्नn. Name of a commentary on View this entry on the original dictionary page scan.
उच्चैर्भाष्यn. speaking aloud. View this entry on the original dictionary page scan.
उज्ज्वलभाष्यn. Name of work View this entry on the original dictionary page scan.
उपलेखभाष्यn. Name of commentaries on the above work. View this entry on the original dictionary page scan.
वैभाष्यn. a copious commentary (equals vibhāṣā-) View this entry on the original dictionary page scan.
वैद्यरत्नाकरभाष्यn. Name of work View this entry on the original dictionary page scan.
वल्लब्रह्मसूत्रभाष्यn. (?) Name of work View this entry on the original dictionary page scan.
वामीयभाष्यSee column 3. View this entry on the original dictionary page scan.
वामीयभाष्यn. Name of work View this entry on the original dictionary page scan.
वासनाभाष्यn. Name of various works. View this entry on the original dictionary page scan.
वात्स्यायनभाष्यn. Name of vātsyāyana-'s commentator or commentary on the nyāya-- sūtra-s. View this entry on the original dictionary page scan.
वेदभाष्यn. a commentary on the veda- (especially sāyaṇa-'s commentary on ) View this entry on the original dictionary page scan.
वेदभाष्यकारm. Name of sāyaṇa- View this entry on the original dictionary page scan.
वेदान्तभाष्यn. Name of work View this entry on the original dictionary page scan.
वेदान्तार्थविवेचनमहाभाष्यn. Name of work View this entry on the original dictionary page scan.
वेदसूक्तभाष्यn. Name of a commentator or commentary by nāgeśa-. View this entry on the original dictionary page scan.
विद्यारण्यभाष्यn. Name of work View this entry on the original dictionary page scan.
विमलानन्दभाष्यn. vimalānanda
विशिष्टाद्वैतभाष्यn. Name of work View this entry on the original dictionary page scan.
विष्णुसहस्रनामभाष्यn. Name of śaṃkara-'s commentator or commentary on the thousand names of viṣṇu-. View this entry on the original dictionary page scan.
विवरणकारिकाभाष्यn. Name of work View this entry on the original dictionary page scan.
वृद्धब्राह्मणोपनिषद्भाष्यn. Name of work View this entry on the original dictionary page scan.
व्याकरणमहाभाष्यn. the mahā-bhāṣya- of patañjali- View this entry on the original dictionary page scan.
व्यासभाष्यव्याख्याf. Name of a Commentary. View this entry on the original dictionary page scan.
व्याससूत्रभाष्यn. Name of work on the above sūtra-. View this entry on the original dictionary page scan.
व्याससूत्रशंकरभाष्यn. Name of work on the above sūtra-. View this entry on the original dictionary page scan.
यजुर्ब्राह्मणभाष्यn. Name of work View this entry on the original dictionary page scan.
यजुर्वेदभाष्यn. Name of work View this entry on the original dictionary page scan.
यजुर्वेदत्रिकाण्डभाष्यn. Name of work View this entry on the original dictionary page scan.
योगभाष्यn. Name of work View this entry on the original dictionary page scan.
योगसूत्रभाष्यn. Name of work relating to the yoga-sūtra- View this entry on the original dictionary page scan.
योहिभाष्यn. Name of work View this entry on the original dictionary page scan.
     Apte Search  
3 results
     
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.
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.)
bāhubhāṣyam बाहुभाष्यम् Garrulity, loquaciousness, talkativeness.
     Macdonell Search  
1 result
     
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.
     Dictionary of Sanskrit
     Grammar
     KV Abhyankar
"bhāṣya" has 100 results.
     
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.
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.
niruktabhāṣyaa gloss on Yaska's Nirukta written by a modern scholar of grammar named Ugracarya in the eighteenth century A. D.
pātañjalamahābhāṣyathe same as महाभाष्य. See महाभाष्य.
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.
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
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..
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.
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.
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.
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.
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 ।
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.
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 ।"
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.
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.
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.
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
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
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.
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.
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.
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.
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.
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.
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 .
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.
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.
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.
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.
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.
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.
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  
45 results
     
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
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
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
anubhāṣya having spokenSB 3.21.33
asambhāṣya or not to be discussedSB 11.17.34-35
asambhāṣya not fit for discussionCC Madhya 9.48
bahu bhāṣyate will talk very muchSB 2.7.37
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
brahma-sūtrera bhāṣya the commentary on the Brahma-sūtra aphorismsCC Madhya 25.100
gāyatrī-bhāṣya-rūpaḥ the purport of Brahma-gāyatrī, the mother of the Vedic literaturesCC Madhya 25.143-144
nija-bhāṣya of his own commentaryCC Madhya 25.142
paribhāṣya addressing Them by nameSB 10.85.2
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
gāyatrī-bhāṣya-rūpaḥ the purport of Brahma-gāyatrī, the mother of the Vedic literaturesCC Madhya 25.143-144
samābhāṣya addressingSB 6.14.16
samābhāṣya addressingSB 10.43.31
sambhāṣya addressingSB 1.6.37
sambhāṣya conferringSB 10.89.46
śārīraka-bhāṣya the Māyāvāda commentary Śārīraka-bhāṣyaCC Antya 2.95
brahma-sūtrera bhāṣya the commentary on the Brahma-sūtra aphorismsCC Madhya 25.100
     DCS with thanks   
7 results
     
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
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
citrabhāṣya noun (neuter) eloquence (Monier-Williams, Sir M. (1988))

Frequency rank 52322/72933
pañcārthabhāṣya noun (neuter) name of a commentary
Frequency rank 56947/72933
mahābhāṣya noun (neuter) name of Patañjalis comm. on the Sūtras of Pāṇini (Monier-Williams, Sir M. (1988))

Frequency rank 61795/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

patanjali

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

     Wordnet Search "bhāṣya" has 47 results.
     

bhāṣya

kathanīya, kathya, vācya, abhibhāṣya, vaktavya, ākhyātavya   

pratipādanayogyam।

kimarthaṃ etad ḍiṇḍimāyate etad na kathanīyam asti।

bhāṣya

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

yad kathanīyaṃ nāsti।

mama kecit anubhavāḥ avācyāḥ।

bhāṣya

ṭippaṇī, abhimatam, ṭīkā, bhāṣyam, kathanam   

kasyāpi kāryasya guṇāguṇaviṣayīṇī uktiḥ।

mahilā-ārakṣaṇa-vidheyaka-viṣaye bahubhiḥ ṭippaṇī kṛtā।

bhāṣya

bhāṣyam, ṭīppaṇī   

kāñcit ghaṭanām adhikṛtya samācārapatre prakāśitaṃ vivaraṇaṃ vā tatsambandhinaḥ sampādakasya vicārāḥ।

saṃsadi bhūtaṃ kolāhalam adhikṛtya adya samācārapatre kṛtaṃ bhāṣyaṃ mahattvapūrṇaṃ vartate।

bhāṣya

bhāṣyakāraḥ   

yaḥ sūtrāṇi spaṣṭīkaroti।

brahmasūtrasya pramukhaḥ bhāṣyakāraḥ śaṅkarācāryaḥ asti।

bhāṣya

vāsanābhāṣyam   

kṛtiviśeṣaḥ ।

vāsanābhāṣyam iti nāmakāḥ bahavaḥ kṛtayaḥ santi

bhāṣya

vedasūktabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

vedasūktabhāṣyasya racayitā nāgeśaḥ asti

bhāṣya

vyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

vyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣya

śākaṭāyanopaniṣadbhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śākaṭāyanopaniṣadbhāṣyasya racayitā śaṅkarācāryaḥ

bhāṣya

śāṇḍilyasūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śāṇḍilyasūtrabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

śāṇḍilyasutrībhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śāṇḍilyasūtrībhāṣyasya ullekhaḥ koṣe asti

bhāṣya

śārīrakabhāṣyaṭīkā   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyaṭīkāyāḥ ullekhaḥ koṣe asti

bhāṣya

śārīrakabhāṣyanyāyavārttikam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyanyāyavārttikasya ullekhaḥ koṣe asti

bhāṣya

śārīrakabhāṣyavārttikam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavārttikasya ullekhaḥ koṣe asti

bhāṣya

śārīrakabhāṣyavibhāgaḥ   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavibhāgasya ullekhaḥ koṣe asti

bhāṣya

śārīrakabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

śārīrakabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣya

śārīrakamīmāṃsābhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śārīrakamīmāṃsābhāṣyasya ullekhaḥ koṣe asti

bhāṣya

śivagītābhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

śivagītābhāṣyasya ullekhaḥ koṣe asti

bhāṣya

prāyaścittabhāṣyam   

ekā kṛtiḥ ।

saṃskṛta-vāṅmaye prāyaścittabhāṣyam iti khyātā racanā

bhāṣya

prāyaścittādhyāyabhāṣyam   

ekā kṛtiḥ ।

saṃskṛta-vāṅmaye prāyaścittādhyāyabhāṣyam iti khyātā racanā

bhāṣya

śrībhāṣyadīpaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyadīpasya ullekhaḥ koṣe asti

bhāṣya

śrībhāṣyavattiḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyavṛtteḥ ullekhaḥ koṣe asti

bhāṣya

śrībhāṣyavṛttyupanyāsaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyavṛttyupanyāsasya ullekhaḥ koṣe asti

bhāṣya

śrībhāṣyasaṅgrahaḥ   

ekaḥ ṭīkāgranthaḥ ।

śrībhāṣyasaṅgrahasya ullekhaḥ koṣe asti

bhāṣya

ṣaṭpraśnopaniṣadbhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

ṣaṭpraśnopaniṣadbhāṣyasya ullekhaḥ koṣe asti

bhāṣya

ṣaḍgurubhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

ṣaḍgurubhāṣyasya ullekhaḥ koṣe asti

bhāṣya

sandhyābhāṣyam   

kṛtiviśeṣaḥ ।

sandhyābhāṣyam iti nāmakāḥ naikāḥ kṛtayaḥ santi

bhāṣya

snānavidhisūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

snānavidhisūtrabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

snānasūtrabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

snānasūtrabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣya

skāndabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

skāndabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

puṣpasūtrabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

puṣpasūtrasya ullekhaḥ koṣe asti

bhāṣya

kapilasāṅkhyapravacanabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

kapilasāṅkhyapravacanabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

kaṭhopaniṣadbhāṣyaṭīkāvivaraṇam   

kaṭhopaniṣadbhāṣyasya ṭīkā ।

kaṭhopaniṣadbhāṣyaṭīkāvivaraṇasya ullekhaḥ koṣe asti

bhāṣya

kaṭhopaniṣadbhāṣyaṭīkā   

kaṭhopaniṣadbhāṣyasya ṭīkā ।

kaṭhopaniṣadbhāṣyaṭīkāyāḥ ullekhaḥ koṣe asti

bhāṣya

tribhāṣyaratnam   

ekā ṭīkā ।

tribhāṣyaratnam iti taittirīya-prātiśākhyasyaṭīkā vartate

bhāṣya

aitareyopaniṣadbhāṣyam   

aitareyopaniṣadaḥ ṭīkāgranthaḥ ।

aitareyopaniṣadbhāṣyasya ullekhaḥ koṣe asti

bhāṣya

upalekhabhāṣyam   

upalekhaḥ iti granthasya ṭīkāgranthaḥ ।

upalekhabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣya

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

bhāṣya

carakabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

carakabhāṣyaṃ kṛṣṇena racitam

bhāṣya

niruktabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

niruktabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

tribhāṣyaratnam   

ekā ṭīkā ।

tribhāṣyaratnam iti taittirīya-prātiśākhyasyaṭīkā vartate

bhāṣya

daśopaniṣadbhāṣya   

ekā ṭīkā ।

daśopaniṣadbhāṣyaḥ ānandatīrthena racitaḥ

bhāṣya

dramiḍabhāṣyam   

ekaṃ bhāṣyam ।

dramiḍabhāṣyam iti brahmasūtrasya bhāṣyaṃ vartate

bhāṣya

draviḍabhāṣyam   

ekaṃ bhāṣyam ।

draviḍabhāṣyasya ullekhaḥ kośe vartate

bhāṣya

dramiḍabhāṣyam   

brahmasūtrasya ekaḥ ṭīkāgranthaḥ ।

dramiḍabhāṣyasya ullekhaḥ koṣe asti

bhāṣya

draviḍabhāṣyam   

ekaḥ ṭīkāgranthaḥ ।

draviḍabhāṣyasya ullekhaḥ koṣe asti









Parse Time: 0.918s Search Word: bhāṣya Input Encoding: Devanagari IAST: bhāṣya