Abhyasa, Abhyāsa, Abhyasha, Abhyāśa: 38 definitions
Introduction:
Abhyasa means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Abhyāśa can be transliterated into English as Abhyasa or Abhyasha, using the IAST transliteration scheme (?).
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In Hinduism
Ayurveda (science of life)
Abhyāsa (अभ्यास, “practice”).—One of the ten Parādiguṇa, or, ‘10 pharmaceutical properties’.—It is a Sanskrit technical term from Āyurveda (Indian medicine) and used in literature such the Caraka-saṃhitā and the Suśruta-saṃhitā. According to Caraka, these ten properties (guṇa) are the means to success in therapeutic treatment. Abhyāsa refers to the regular habit of using certain medicines or physical therapy.
The presence of this guna in any person makes him or her perfect, beyond comparison. This Abhyasa-samanya-guna demands hard work and dedication to achieve anything and everything.
Abhyasa-guna is a very essential property to be possessed by physician and pharmacist. With this property perfectness, experti se and experience is achieved as a common saying states “Practice makes the man perfect.” Repeated and continuous administration of a particular bhava is called as Abhyasa. Abhyasa has been defined as an act which provides special benifits to sharira and manas by continious practice for longer time.
Chakrapani has provided examples of bhavas such as shashtika-shali, vyayama etc. Abhyasana has been explained by two different paryayas which are shilana and satata-kriya. Abhyasa can be incorporated under samyoga and samskara-vishesha but it is of prime importance in Chikitsa so has been mentioned independently. Gangadhara has expalined Abhyasana as avritti and shilana i.e. repeatedly doing same thing/process.
Abhyāsa (अभ्यास):—Repetitive or habitual use
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Vyakarana (Sanskrit grammar)
Abhyāsa (अभ्यास).—One of the technical terms which have been used in the uṇādi-sūtras;—The technical sense of the word ‘abhyāsa’ in the grammar of Pāṇini falls within the perview of ‘reduplication’. It refers to the first portion of the reduplicated root. It is frequently found in the uṇādi-sūtras in the same sense. Two or three words which occasion the scope for ‘abhyāsa’ are ‘sanvat’, ‘dve’ and ‘ślu’ which are important to be mentioned in this connection.
Abhyāsa (अभ्यास).—Changes prescribed in connection with the अभ्यास (abhyāsa) or reduplicative syllable; cf. अभ्यासविकार आभ्यासः (abhyāsavikāra ābhyāsaḥ) M. Bh. on III.1.6.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Mīmāṃsā (school of philosophy)
1) Abhyāsa (अभ्यास, “repetition”) refers to one of the various tools used by authors displaying their skill in the art of writing.—Often the same theme or point being made is repeated in a different way in order to impress it upon the mind of the reader. There are several ways in which repetition (abhyāsa) is used in literature,
- the repetition of a single word, with no other words in between.
- the repetition of a word or phrase in various places throughout a section.
- the repetition of the last word of a preceding clause.
- the repetition of a word or phrase at the beginning of every clause.
- the repetition of a word or phrase at the end of every clause.
- the repetition of a word or phrase at the middle of every clause.
The figure of speech in which the theme is re-presented should not be taken as a new teaching or precept but must be taken in context with the original injunction—these two passages must both be understood as conveying the same meaning.
Mimamsa (मीमांसा, mīmāṃsā) refers to one of the six orthodox Hindu schools of philosophy, emphasizing the nature of dharma and the philosophy of language. The literature in this school is also known for its in-depth study of ritual actions and social duties.
Kavyashastra (science of poetry)
Abhyāsa (अभ्यास) refers to one of the secondary factors for the creation of poetry according to Hemacandra. He says that vyutpatti and abhyāsa are the helping factor or secondary factors for the creation of poetry, which generally sharpen the kavi pratibhā. But rhetoricians like Daṇḍin, Rudraṭa, Mammaṭa hold that pratibhā is one of the causal factors among the three. The other two factors are vyutpatti and abhyāsa. Ācārya Rudraṭa is also of opinion that śakti or inborn intuitive intellectual power, vyutpatti or an accomplishment in the knowledge of scriptures and literary works and abhyāsa or constant practice are the causal factors of poetry. According to Mammaṭa pratibhā or inborn intuitive intellectual power, vyutpatti or efficiency in the knowledge of scriptures and literary works and abhyāsa or practice of composing poetic works are co-jointly responsible for any poetic work
Kavyashastra (काव्यशास्त्र, kāvyaśāstra) refers to the ancient Indian tradition of poetry (kavya). Canonical literature (shastra) of the includes encyclopedic manuals dealing with prosody, rhetoric and various other guidelines serving to teach the poet how to compose literature.
Purana and Itihasa (epic history)
Abhyāśa (अभ्याश) means “to approach one (everyday)”, according to the Śivapurāṇa 2.3.13 (“Śiva-Pārvatī dialogue”).—Accordingly, after Himācala (i.e., Himālaya) spoke to Śiva: “Thus addressed by Himavat, Śiva, the benefactor of the worlds, laughingly permitted him to go. Permitted by Śiva, Himavat returned to his abode along with Pārvatī. He wanted to visit Him daily. Even without her father but accompanied by her maids, Pārvatī approached Śiva everyday [i.e., śaṅkara-abhyāśa] for serving Him with devotion. [...]”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaivism
Abhyāsa (अभ्यास) refers to “practicing”, according to the Īśvarapratyabhijñāvivṛtivimarśinī (KSTS vol. 65, 327–331).—Accordingly, “[Utpala teaches that] the ‘distinguishing mark of samāveśa’ is ‘insight,’ since it is opposed to the Impurity that is ignorance, being characterized by a perfect, that is to say complete (‘ā samantāt’), entry into one’s true nature, obtaining which one becomes a gnostic, and practicing (abhyāsa) which, on the levels of body, prāṇa, etc., one becomes a Yogī, due to attaining the glory that is an intrinsic quality of infinite Consciousness.”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Yoga (school of philosophy)
Abhyāsa (अभ्यास) refers to the “practice” of using three methods (of manipulating the constituents of the yogic body) together, according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—The text of the Amṛtasiddhi consists of 303 verses divided into 35 short vivekas. The first ten vivekas teach the constituents of the yogic body. Vivekas 11–13 teach three methods of manipulating those constituents and viveka 14 teaches the practice (abhyāsa), i.e. how the three methods are to be used together. Vivekas 15–18 teach the four grades of aspirant, 19–33 the four states of yoga, and 34–35 the final transformation of the body leading up to nirvāṇa.
Abhyāsa (अभ्यास) refers to “Yoga practice”, according to the Dattātreyayogaśāstra verse 101.4 and Yogatattvopaniṣat 1.76-78.—Accordingly, while discussing the concerns about the use of Siddhis: “These [Siddhis] are obstacles to the great Siddhi (i.e., liberation). The wise [Yogin] does not delight in them. He should never reveal his own power to anyone, except sometimes he may do so to a devotee out of kindness. The Yogin should behave among people as though dumb, simple or deaf, in order to keep his powers hidden. If not, then there will surely be many students [who will] undoubtedly ask the master of Yoga [to intervene] in their own affairs. [Because of this,] he will become preoccupied with carrying out their actions and forgetful of his own [Yoga] practice (sva-abhyāsa)”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Vastushastra (architecture)
Abhyāsa (अभ्यास) refers to the “practice (of Yoga)”, according to the Piṅgalāmata (verse 10.33-36).—Accordingly, [while describing the pura on a 9-by-9-plan and the 32 padas]—“My dear, at Yama and Gandharva one should make a maṭha with three storeys, two [storeys] or one storey. [These are] the best, middling and least [maṭhas] in turn. That is the place for the Ācārya to sleep, for [prognostication of] auspicious days, triumph, meditation, and the practice of Yoga (yoga-abhyāsa). [There the teacher] may associate with vīras, sharing vīra food and drink, etc.”.
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Ganitashastra (Mathematics and Algebra)
Abhyāsa (अभ्यास) is another name for Saṃklita (“addition”) which represents one of the twenty operations (logistics) of pāṭīgaṇita (“science of calculation which requires the use of writing material—the board”), according to Pṛthudakasvāmī’s commentary on the Brāhmasphuṭasiddhānta by Brahmagupta, a Sanskrit treatise on ancient Indian mathematics (gaṇita-śāstra) and astronomy from the 7th century.—The Hindu name for addition is saṃkalita (‘made together’). Other equivalent terms commonly used are [e.g., abhyāsa] [...]. The word saṃkalita has been used by some writers in the general sense of the sum of a series.
Abhyāsa (अभ्यास) is also another name for Guṇana (“multiplication”).
Ganita (गणित) or Ganitashastra refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.
Shaktism
Abhyāsa (अभ्यास) refers to the “practice (of the teaching of scriptures)”, according to verse 11.39-45 of the Kularatnoddyota, one of the earliest Kubjikā Tantras.—Accordingly, “O beloved, there will be a great Siddha in (the fish’s) belly born of the vitality of the Command and he will, O Mahāmāyā, practice the (teaching of) that scripture (śāstra-abhyāsa) by himself. That scripture was thrown into the sea by (the goddess’s) son by means of the Yoga of Knowledge. [...]”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Vedanta (school of philosophy)
Abhyāsa (अभ्यास) refers to the “practice (of yoga)”, according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice (abhyāsa) of yoga too. [tena jñānaphalaṃ prāptaṃ yogābhyāsaphalaṃ tathā] The knower of truth is never distressed in this world, for the whole round world is full of himself alone. [...]”.
Abhyāsa (अभ्यास) refers to “practice” and represents one of the seven moral and spiritual disciplines (sādhana-saptaka), according to the religious practices of Rāmānuja’s ethics (sādhanās) for attaining liberation.—Practice (abhyāsa) is constant remembrance of God’s presence and the practise of all disciplines like worship, japa, singing the Lord’s glories, pilgrimage to sacred places etc. These remind the devotee of the Indweller (Antaryami/Śesi) in oneself and the whole cosmos. [...] Rāmānuja emphasizes that persistent and sincere practise of these ethical disciplines [e.g., abhyāsa], together with detachment, discrimination, and performance of one’s duties, practise of attention and constant contemplation on God, will purify the mind of an aspirant and produce competence for realizing God as one’s inner self.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Kama-shastra (the science of Love-making)
Abhyāsaabhyāsa (अभ्यासअभ्यास) refers to the “those practices (associated with the sixty-four arts)”, according to the Vātsyāyana’s Kāmasūtra: a Sanskrit text from the 2nd century dealing with eroticism, sexuality and emotional fulfillment in life belonging to Kāmaśāstra (the ancient Indian science of love-making).—Accordingly, “[While defending the standpoint that women should be allowed to learn theoratical science] [...] A female, therefore, should learn the Kama Shastra, or at least a part of it, by studying its practice from some confidential friend. She should study alone in private the sixty-four practices that form a part (abhyāsa-prayojya) of the Kama Shastra. Her teacher should be one of the following persons: the daughter of a nurse brought up with her and already married, or a female friend who can be trusted in everything, or the sister of her mother (i.e. her aunt), or an old female servant, or a female beggar who may have formerly lived in the family, or her own sister who can always be trusted. [...]”.
Kamashastra (कामशास्त्र, kāmaśāstra) deals with ancient Indian science of love-making, passion, emotions and other related topics dealing with the pleasures of the senses.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Abhyāsa (अभ्यास) or Abhyāsabala refers to the “power of complete familiarity” and represents one of the “six powers” (ṣaḍbala) through which are accomplished the nine stages of resting the mind.—Abhyāsa-bala is known in Tibetan as Yongsu dripa (yongs su 'dris pa).—The final stage of ‘resting in equanimity’ where the mind is unaffected by the obstacles of dullness or agitation is accomplished through complete familiarity.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
Mahayana (major branch of Buddhism)
Abhyāsa (अभ्यास) refers to “practice”, according to the Tattvaratnāvalī (“a jewel garland of true reality”)—the title of one of the 26 texts revolving around the theme of amanasikāra (“non-conceptual realization”) ascribed to Maitrīpa (c. 986–1063)—an influential late Indian Buddhist master who helped bring Mahāsiddha-style Mahāmudrā teachings into a monastic Mahāyāna scholastic setting.—Accordingly, [while describing the philosophy of the Mahāyāna and its division of Pāramitānaya according to Sautrāntika]: “[...] Therefore one must engage in practice (paricaya). And practice [is described in the following]: ‘When practice (abhyāsa) is performed after the mind has been ascertained through realization, then I do not see the mind, wherever it [may] be [or] have gone. Even a householder should stabilize [His mind] in every moment and meditate in a cross-legged position, the wavering mind focused one-pointedly’.”.
Note: Abhyāsa (“pratice”) has the following synonym: Paricaya. Also see: Abhyāsakāla (“the time of practice”).
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
In Jainism
General definition (in Jainism)
Abhyāsa (अभ्यास) refers to the “repetition (of the reflections)”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “The fire of passion becomes extinguished, desire flows away, darkness disappears [and] the light of knowledge shines forth in the heart for men from the repetition of the reflections (bhāvanā-abhyāsa)”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Marathi-English dictionary
abhyāsa (अभ्यास).—m (S) Practice, exercise, study; repeated performance or continued application in order to master. Pr. abhyāsasāriṇī vidyā. 2 Skill or ability acquired by practice. 3 In arithmetic. Product.
abhyāsa (अभ्यास).—m Study, practice. Skill acquired by practice.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Abhyāśa (अभ्याश).—a. Near, proximate.
-śaḥ 1 Reaching to, pervading.
2) Proximate neighbourhood, vicinity (also written as abhyāsa q. v.); वायसाभ्याशे समुपविष्टः (vāyasābhyāśe samupaviṣṭaḥ) Pañcatantra (Bombay) 2; सहसाभ्यागतां भैमीमभ्याशपरिवर्तिनीम् (sahasābhyāgatāṃ bhaimīmabhyāśaparivartinīm) Mb., Daśakumāracarita 62.
3) Result, consequence.
4) Prospect, hope of gaining; hence oft. used in the sense of 'quickly'.
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Abhyāsa (अभ्यास).—1 Repetition in general; व्याख्याता व्याख्याता इति पदाभ्यासोऽध्यायपरिसमाप्तिं द्योतयति (vyākhyātā vyākhyātā iti padābhyāso'dhyāyaparisamāptiṃ dyotayati) S. B.; T.4.28 नाभ्यासक्रममीक्षते (nābhyāsakramamīkṣate) Pañcatantra (Bombay) 1.151; Manusmṛti 12.74; Y.3.322. cf. also अन्यायश्च कृतेऽभ्यासः (anyāyaśca kṛte'bhyāsaḥ) | MS.1.3.26
2) Repeated practice or exercise, contiuned practice or use; अविरतश्रमाभ्यासात् (avirataśramābhyāsāt) K.3, Pañcatantra (Bombay) 1.133; अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते (abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate) Bhagavadgītā (Bombay) 6.35,44 by constant practice (to remain pure and unmodified); 12.12; योग° (yoga°) Y.3.51 practice of concentration; hence sometimes used for 'concentration of mind upon one subject'; °निगृहीतेन मनसा (nigṛhītena manasā) R.1.23; so शर°, अस्त्र° (śara°, astra°) &c.
3) Habit, custom, practice; मिथ्योपपदात् कृञोऽभ्यासे (mithyopapadāt kṛño'bhyāse) P.I. 3.71; तद् यथाभ्यासं अभिधीयताम् (tad yathābhyāsaṃ abhidhīyatām) Uttararāmacarita 1 therefore address me as is your wont; अमङ्गलाभ्यासरतिम् (amaṅgalābhyāsaratim) Kumārasambhava 5.65; Y.3.68.
4) Discipline in arms, exercise, military discipline.
5) Reciting, study, repeated reading or learning by heart; काव्यज्ञशिक्षयाभ्यासः (kāvyajñaśikṣayābhyāsaḥ) K. P.1; K.146,2; Manusmṛti 5. 4; वेद° (veda°) is of 5 kinds:वेदस्वीकरणं पूर्वं विचारोऽभ्यसनं जपः । तद्दानं चैव शिष्येभ्यो वेदाभ्यासो हि पञ्चधा (vedasvīkaraṇaṃ pūrvaṃ vicāro'bhyasanaṃ japaḥ | taddānaṃ caiva śiṣyebhyo vedābhyāso hi pañcadhā) || Dakṣa.
6) vicinity, proximity, neighbourhood (for abhyāśa); चूतयष्टिरि- वाभ्यासे (cūtayaṣṭiri- vābhyāse) (śe) मधौ परभृतोन्मुखी (madhau parabhṛtonmukhī) Kumārasambhava 6.2; (abhyāse-śe madhau must mean here speaking to 'Madhu who was near her' scil. by having manifested himself before her, which fully preserves the simile of Pārvatī, herself silent, speaking to her lover who was near her through her friend); अर्पितेयं तवाभ्यासे सीता पुण्यव्रता वधूः (arpiteyaṃ tavābhyāse sītā puṇyavratā vadhūḥ) Uttararāmacarita 7.17 given in your charge; Śiśupālavadha 3.4; अभ्यासा-शा-दागतः (abhyāsā-śā-dāgataḥ) P.II. 1.38 Sk. (ragarded as an Aluk Compound).
7) (In gram.) Reduplication.
8) The first syllable of a reduplicated base, reduplicative syllable; पूर्वोऽभ्यासः (pūrvo'bhyāsaḥ) P.VI. 1.4; अत्र ये द्वे विहिते तयोः पूर्वोऽभ्याससंज्ञः स्यात् (atra ye dve vihite tayoḥ pūrvo'bhyāsasaṃjñaḥ syāt) Sk.
9) (In Math.) Multiplication.
1) (In poetry) Repetition of the last verses or lines (as of a chorus); chorus, burden of a song.
Derivable forms: abhyāsaḥ (अभ्यासः).
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Abhyāśa (अभ्याश).—see under अभ्यश्-स् (abhyaś-s).
See also (synonyms): abhyāsa.
Abhyāśa (अभ्याश).—mfn.
(-śaḥ-śā-śaṃ) Near, proximate. m.
(-śaḥ) Constant repetition. See abhyāsa.
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Abhyāsa (अभ्यास).—m.
(-saḥ) 1. Practice, exercise. 2. Learning by rote. 3. Practicing archery. 4. (In arithmetic,) Multiplication. 5. (In grammar,) The reduplicate syllable of a verb. mfn.
(-saḥ-sā-saṃ) Near, proximate. E. abhi before asa to go, &c. ghañ aff.
Abhyāśa (अभ्याश).—i. e. abhi- 1. aś + a, often written abhyāsa (q. cf.) but incorrectly. I. adj., f. śā, Near, [Kumārasaṃbhava, (ed. Stenzler.)] 6, 2. Ii. n. Proximity, [Rāmāyaṇa] 4, 59, 12.
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Abhyāsa (अभ्यास).—i. e. abhi- 2. as + a (cf. abhyāśa), m. 1. Repetition, [Mānavadharmaśāstra] 12, 74. Repetition of words, [Vedāntasāra, (in my Chrestomathy.)] in
Abhyāśa (अभ्याश).—[masculine] obtaining; result, consequence; vicinity, nearness ([space and time]); adj. near, proximate. abhyāśam & abhyāśe [adverb] near, close by ([genetive], [ablative], or —°).
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Abhyāsa (अभ्यास).—[masculine] addition. repetition; reduplicate ([grammar]), study, reading, exercise, custom.
1) Abhyāśa (अभ्याश):—[=abhy-āśa] [from abhy-aś] a m. (also written 1. abhy-āsa) reaching to, pervading, [Yājñavalkya iii, 114]
2) [v.s. ...] (with yad and [Potential]) prospect, any expected result or consequence, [Chāndogya-upaniṣad]
3) [v.s. ...] proximity (with [genitive case] or [ablative]), [Rāmāyaṇa] etc.
4) [v.s. ...] mfn. near, [Kumāra-sambhava vi, 2]
5) Abhyāsa (अभ्यास):—[=abhy-āsa] [from abhy-aś] 1. abhy-āsa m. (also written abhy-āśa) reaching to, pervading, [Yājñavalkya iii, 114]
6) [=abhy-āsa] [from abhy-as] 2. abhy-āsa m. the act of adding anything, [Śulba-sūtra]
7) [v.s. ...] (in [grammar]) ‘what is prefixed’, the first syllable of a reduplicated radical, [Pāṇini]
8) [v.s. ...] reduplication, [Nirukta, by Yāska]
9) [v.s. ...] repetition, [Manu-smṛti xii, 74, etc.]
10) [v.s. ...] (in poetry) repetition of the last verse of a stanza ([Nirukta, by Yāska]) or of the last word of a chapter [Comm. on [Aitareya-brāhmaṇa]]
11) [v.s. ...] (in [arithmetic]) multiplication
12) [v.s. ...] repeated or permanent exercise, discipline, use, habit, custom
13) [v.s. ...] repeated reading, study
14) [v.s. ...] military practice, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) [v.s. ...] (in later Vedānta [philosophy]) inculcation of a truth conveyed in sacred writings by means of repeating the same word or the same passage
16) [v.s. ...] (in Yoga [philosophy]) the effort of the mind to remain in its unmodified condition of purity (sattva).
17) Abhyāśa (अभ्याश):—[=abhy-āśa] b m. See abhy- √1. aś.
18) Abhyāsa (अभ्यास):—[=abhy-āsa] a See (abhy- √1. aś and) 2. abhy- √2. as.
Abhyāśa (अभ्याश):—[tatpurusha compound] 1. m. f. n.
(-śaḥ-śā-śam) Near, proximate; e. g. Kumāras.: tayā vyāhṛtasaṃdeśā sā babhau nibhṛtā priye . cūtayaṣṭirivābhyāśe madhau (in the approaching spring) parabhṛtonmukhī; or Patanj. on Pāṇ. V. 4. 50 v. 3: samīpībhavati . abhyāśībhavati . antikībhavati &c.; comp. samabhyāśīkaraṇa; a noun depending on it stands in the gen. or abl.; e. g. Kāś. on Pāṇ. Ii. 3. 34.: abhyāśaṃ grāmasya or grāmāt. 2. n.
(-śam) Neighbourhood, vicinity; e. g. Mahābh. Draupadīhar.: dhanuṣobhyāśamāgatya tasthau giririvācalaḥ; or Nalop.: sahasābhyāgatāṃ bhaimīmabhyāśaparivartinīm . jagrāhājagaraḥ &c.—It retains its abl. ending when compounded with a past partic. in kta; e. g. Kāś.: abhyāśādāgataḥ. [The Amarak. and Hem. give the word as having three genders; the Med. and Trikāṇḍaś. have the form abhyāsa as a masc. in the sense of vicinity; on the latter form see the remark at the end. A masc. nom. abhyāśaḥ in the sense ‘neighbourhood’, has not come under my observation; the cases ºśasya, ºśam &c. are better referred to a neuter.] 3. m.
(-śaḥ) Result, consequence; e. g. Chhānd. Up.: sa ya etadevaṃ vidvāṃsādhu sāmetyupāstebhyāśo ha yadenaṃ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ (Śaṅk.: sādhuguṇavadvidvāṃstasyaitatphalamabhyāśaḥ &c.); or tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeran (Śaṅk.: tenānuśayena puṇyena karmaṇā candramaṇḍale bhuktaśeṣeṇābhyāśo ha &c. (In other passages of Dr. Röer's ed. of the Chh. Up. the word is written, when implying the same sense, abhyāsa, e. g. kāmaṃ dhyāyannapramattobhyāso ha yadasmai sa kāmaḥ samṛdhyeta; or sa ya etamevaṃ vidvānādityaṃ brahmetyupāstebhyāso ha yadenaṃ sādhavo ghoṣā ā ca gaccheyuḥ &c.) E. aś with abhi, kṛt aff. ghañ. [The comm. to the Amarak. who give only the sense ‘near’, allow the word to be written abhyāśa or abhyāsa, equally so Vallabhag. on Hem.—Rāyamukuṭa is even at hand with an E. sad with ā and abhi, kṛt aff. ḍa, which he founds on the Vārtt. to Pāṇ. Iii. 2. 101.; or as (cl. 4) with abhi, kṛt aff. ghañ. But though the confusion between the two forms is undeniable, it is certain that the best Mss., and among them the grammatical ones, write always abhyāśa in the sense of ‘near’; and it seems to me, too, that the meaning ‘result’ is better referred to abhyāśa, than to abhyāsa, because it follows more naturally, like that of ‘near’, from a radical expressing quickness, pervasion, than from the radical as, ‘to throw’. An analogy for both meanings is afforded by abhyāgama q. v.]
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Abhyāsa (अभ्यास):—I. [tatpurusha compound] m.
(-saḥ) 1) Repetition, repeated occurence; e. g. Manu: tebhyāsātkarmaṇāṃ teṣāṃ pāpānāmalpabuddhayaḥ . saṃprāpnuvanti duḥkhāni &c.; or Kātyāy. Śr. S.: abhiplavābhyāsenābhipūraṇam; or Kumārila on a Mānava-Kalpa-S.: trirityabhyāsonuvādaḥ; or the Mit. on Yājnav. (2. 81.): etacca …anabhyāse ca draṣṭavyam . lobhādikāraṇaviśeṣaparijñāne bhyāse ca manunoktam; or the same on Yājn. (3. 255.): ajñānatobhyāse tu vasiṣṭhenoktam .…jñānatobhyāse tu śaṅkhoktam .…atyantābhyāse harītoktam; or Raghun. Prāyaśchittat. (a quotation): goghnavadvihitaḥ kalpaścāndrāyaṇamathāpi vā . abhyāse tu tayorbhūyastataḥ śuddhimavāpnuyāt; or JaiminiSūtras: āgneyastūktahetutvādabhyāsena pratīyeta; or yāvajjīviko bhyāsaḥ karmadharmaḥ; or abhyāso vā vikārātsyāt . paśustvevaṃ pradhānaṃ syādabhyāsasya tannimittatvātsamāsaśabdaḥ syāt; or arthavāṃstu naikatvādabhyāsaḥ syāt…; or vediprokṣaṇe mantrābhyāsaḥ karmaṇaḥ punaḥprayogāt &c. &c.; or Ved. Sūtr.: ānandamayo bhyāsāt; (Śaṅkara: paramātmānandamayo bhavitumarhati . kutaḥ . abhyāsāt . parasminneva hyātmanyānandaśabdo bahukṛtvobhyasyate); or Nyāya-S.: nānuvādapunaruktayorviśeṣaḥ śabdābhyāsopapatteḥ .. śīghrataragamanopadeśavadabhyāsādviśeṣaḥ; or abhyāsāt (sound is permanent on account of its frequent occurrence) .. anyatve pyabhyāsasyopacārāt; or Mādh. Jaiminīyany.: …sūktaṃ trirāvartanīyam . tatra prathamāvṛttau prathamāyā ṛcastrirabhyāsaḥ; or abhyāsādanyakarmatvaṃ darśeṣṭau dviḥ prayujyatām &c. &.; or Mādh. Sarvadarś. (Pāṇinid.): yathā svādhyāyaḥ sakṛtpaṭhyamāno nāvadhāryate . abhyāsena tu sphuṭāvasāyaḥ &c.; or Mādhāva observes in his comm. on the Aitareyabr. at the end of several chapters, that the last word is to be repeated to indicate the close of the chapter, e. g. the word bhavati at the end of the first Adhyāya is to be repeated: bhavatiśabdasyābhyāso dhyāyasamāptyarthaḥ; or at the end of the fifth Adhy. or the first Pañchikā: abhyāsodhyāyasamāptyarthaḥ, similarly at the end of the seventh, ninth, tenth &c. &c. Adhyāyas. See also s. v. ākūpāra.
2) Repeated practice, repeated use of a thing, habit; e. g. Pāṇini: mithyopapadātkṛñobhyāse; or Yājnav.: tatrātmā hi svayaṃ kiṃcitkarma kiṃcitsvabhāvataḥ . karoti kiṃcidabhyāsāddharmādharmobhayātmakam; or Mit. on Yājn. (3. 253.): abhyāse tu surāyā iti vāsiṣṭhe &c.; or Medhāt. on Manu: (vyasanasya ca mṛtyośca vyasanaṃ kaṣṭamucyate) vyasanaśabdenātyantābhyāsaḥ . etadvargaviṣaya ucyate (i. e. in the sense of ‘bad habit, vice’); or Nyāya-S. (soul is eternal): pretyāhārābhyāsakṛtātstanyābhilāṣāt; or (knowledge of the absolute truth increases) samādhiviśeṣābhyāsāt ..…araṇyaguhāpulinādiṣu yogābhyāsopadeśāt; or Suśruta: āśayyābhyāsayogena karotyāśayasaṃbhavam; or Rājatar.: darśanābhyāsasaṃvṛddhacacūrāgaḥ kṣamāpatiḥ (comp. also the inst. s. v. anvaya p. 151b, 1. 45); or Sāhityad. (v. 49): śikṣābhyāsādimātreṇa rāghavādeḥ svarūpatām . darśayannartako naiva rasasyāsvādako bhavet (where śikṣābhyāsa seems rather to be a [tatpurusha compound], than a Dwandwa).
3) Repeated mental practise, study; e. g. Viśvan. on a Nyāya- S. (3. 113. where it is mentioned as one of the twentyseven means to awaken memory): abhyāsaḥ saṃskārabāhulyam (abhyāsa means the multiplicity of mental impressions) . etasya yadyapi nodbodhakatvaṃ tathāpi tādṛśe śīghramudvodhakasamavadhānaṃ syādityāśayena tadupanyāsaḥ . abhyāso dṛḍhatarasaṃskāraḥ (i. e. it means a mental impression which has become very strong); or Sāṅkhya-Prav.: tattvābhyāsānneti netīti tyāgādvivekasiddhiḥ ‘discriminative knowledge becomes accomplished through the study of the twenty-five principles and the avoiding of what is negatived in scriptural texts with the words: “it is not…it is not…”’; or Sāṅkhyakār.: evaṃ tattvābhyāsānnāsti na me nāhamityapariśeṣam . aviparyayādviśuddhaṃ kevalamutpadyate jñānam; or Manu: vedābhyāso hi viprasya tapaḥ paramihocyate; or Yājnav.: yathā vidhānena paṭhaṃsāmagāyamavicyutam . sāvadhānastadabhyāsātparaṃ brahmādhigacchati; or Bhartṛh. Vākyapadīya: abhyāsapratibhāhetuḥ sarvaḥ śabdaḥ paraiḥ smṛtaḥ .…anāgamaśca sobhyāsaḥ samayaḥ kaiścidiṣyate.
4) Reading; e. g. Ṛgv. Prātiś.: abhyāsārthe drutāṃ vṛttiṃ prayogārthe tu madhyamām . śiṣyāṇāmupadeśārthe kuryādvṛttiṃ vilambitām ‘let the quick way (i. e. quick time) be used at the reading (of sacred texts), the middle in common discourse, the slow in instructing pupils’.
5) Constant veneration; e. g. Mahābh. Anuśāsanap.: abhyāse nityaṃ devānāṃ saptarṣīṇāṃ dhruvasya ca . mokṣaṇaṃ sarvakṛcchrāṇāṃ mocayatyaśubhātsadā.
6) (In Philosophy and such passages of non-philosophical works as refer to the philosophical doctrines, this word has been used in the following manner: in the Mīmāṃsā and Nyāya it is used only in the three first meanings as illustrated by some instances from their Sūtras; in the Vedānta Sūtras equally so, but in the later Vedānta it assumes also the sense) [a.]) inculcation of a truth conveyed in sacred writings by means of repeating the same word or the same passage; it is one of the six characteristics of the śravaṇa or ascertaining the purport of the Vedānta (see the enumeration of the other terms s. v. apūrvatā): Ved. Sāra: prakaraṇapratipādyasya vastunastanmadhye paunaḥpunyena pratipādanamabhyāsaḥ; by such repetitions are meant, according to the Ved. Sāra, e. g. that of the words tattvamasi which occur nine times in the sixth Prapāth. of the Chhānd. Upan.; or, acc. to Rāmakṛṣṇat. that of sa eṣa neti neti of the Bṛhadār., or of the passage sa yaścāyam in the Taitt. Up., or of the passages yenākṣaraṃ puruṣaṃ veda satyam, tadetadakṣaraṃ brahma, tamevaikaṃ vijānītha ātmānam (?) in the Muṇḍaka Up., &c. (In the Sāṅkhya Prav. it has also the sense as illustrated before by instances from these Sūtras, but in the Sūtra 6. 29. and the Yoga it means) [b.]) the effort of the mind to remain in its unmodified condition of purity (sattwa) or that condition which is free from the affections of passion (rajas) and sin (tamas): Yoga S. 1. 13.: tatra sthitau yatnobhyāsaḥ (Patanjali's comm.: cittasyāvṛttikasya praśāntavāhitā sthitiḥ—comp. 3. 10.—tadarthaprayatnī vīryamutsāhaḥ . tatsaṃpipādayiṣayā tatsādhanānuṣṭhānamabhyāsaḥ; Vāchaspatim. on these words: cittasyāvṛttikasya rājasatāmasavṛttirahitasya praśāntavāhitā vimalatā sāttvikavṛttivāhitaikāgratā sthitiḥ &c.; Bhojad. Rājamārt.: vṛttirahitasya cittasya svarūpaniṣṭhāpariṇāmaḥ sthitiḥ); this effort becomes consolidated or firm if it is persevered in during a long time, unremittingly and through the accomplishments (of penance, chastity, wisdom and faith): Yoga S. 1. 14.: sa tu dīrghakālanairantaryasatkārāsevito dṛḍhabhūmiḥ (Patanj.'s comm.: dīrghakālāsevitaḥ . nirantarāsevitaḥ . tapasā brahmacaryeṇa vidyayā śraddhayā ca saṃpāditaḥ satkāravāndṛḍhabhūmirbhavati . vyutthānasaṃskāreṇa drāgityevānabhibhūtaviṣaya ityarthaḥ; according to the Rājamārtaṇḍa ‘through the accomplishment of great respect’: bahukālaṃ nairantaryeṇādarātiśayena ca sevyamāno dṛḍhabhūmiḥ sthiro bhavati dārḍhyāya prabhavatītyarthaḥ); it is together with vairāgya (q. v.) the means to hinder the modifications of the mind which are called pramāṇa, viparyaya, vikalpa, nidrā and smṛti qq. vv.; Yoga S. 1. 12.: abhyāsavairāgyābhyāṃ tannirodhaḥ; (comp. also the Sūtra 1. 18.: virāmapratyayābhyāsapūrvasaṃskāraśeṣonyaḥ); the word is used in the stated sense in the S. Prav. Sūtra: dhyānadhāraṇābhyāsavairāgyādibhistannirodhaḥ (Vijnānabh.: samādhidvārā dhyānaṃ yogasya kāraṇaṃ dhyānasya ca kāraṇaṃ dhāraṇā tasyāśca kāraṇamabhyāsaścittasthairyasādhanānuṣṭhānamabhyāsasyāpi kāraṇaṃ viṣayavairāgyam &c.); abhyāsa has this technical Yoga-sense also, for instance, in these verses: Bhagavadgītā (6. 35.): asaṃśayaṃ mahābāho mano durnirgrahaṃ calam . abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate (Śaṅkara: abhyāso nāma cittabhūmau kasyāṃcitsamānapratyayā vṛttiḥ…gṛhyate nirudhyata ityarthaḥ; Sadānanda: abhyāsena viśuddhena vairāgyeṇa nigṛhyate . abhyāso nāma kasyāṃciccittabhūmau nirantaram . samānapratyayā vṛttiścittasyādhiviyoginaḥ); or (12. 9.) atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram . abhyāsayogena tato māmicchāptuṃ dhanañjaya .. (Śaṅk.: cittasyaikasminnālambane sarvataḥ samāhṛtya punaḥ punaḥ sthāpanamabhyāsaḥ . tatpūrvako yogaḥ samādhānalakṣaṇastenābhyāsayogena &c.; Sadān.: cetasaḥ sthāpanaṃ bhūyo bhūyobhyāsaḥ sa ucyate . tatpūrvakasamādhiryastena māṃ prāptumīśvaram) abhyāsepyasamartho’si matkarmaparamo bhava .…śreyo hi jñānamabhyāsājjñānāddhyānaṃ viśiṣyate . dhyānātkarmaphalatyāgastyāgācchāntiranantaram; or Mahābh. Śāntip.: tathaitadantaraṃ vidyātsattvakṣetrajñayorbudhaḥ . abhyāsātsa tathā yukto na gacchetprakṛtiṃ punaḥ (Arjunam.: tathā nairmalyena yukto yadi tadā na prakṛtisaṅgaṃ gacchet which explanation ‘nairmalyena’ will become intelligible when compared with the definition of the term, as applying to the condition of sattva); comp. also Mādhava's Sarvadarś.: tatra madhumatī nāmābhyāsavairāgyādivaśādapāstarajastamoleśasukhaprakāśamayasattvabhāvanayānavadyavaiśāradyavidyotanarūpa ṛtambharaprajñākhyā samādhisiddhiḥ.
7) (In Grammar.) [a.]) Reduplication (in general); e. g. Nirukta (on the word babdhām): ādinābhyāsenopahitenopadhāmādatte babhastirattakarmā. [b.]) (In Pāṇini.) The first syllable of the reduplicated base; Pāṇ.: pūrvobhyāsaḥ. See the explanation s. v. abhyasta 2. (In this sense, and not in the general sense reduplication, the term is also understood in the Vārttikas and the other commentaries on Pāṇ.; e. g. Vi. 1. 12. v. 9; 16. v. 3; 17. v. 1; 30. v. 1; 135. v. 5; Vii. 4. 58. v. 1; 67. v. 1; 82. v. 3; Viii. 2. 3. v. 7; 6. v. 11;—or I. 1. 65. paribh. 1; Vii. 4. 83. paribh. 1. 2.)—
8) (In Poetry.) The repetition of a word or verse in a stanza, or of the stanza itself; e. g. Lāṭyāy. Śr. Sūtr.: abhyāso gūrdasya (the stanza Sāmav. 2. 457-459.) . abhyāsādiruttareṣāṃ trayāṇām (Agnisvāmin: dvitīyapāde yanmadhyamaṃ caturakṣaramabhyasyate sa pratihāraḥ &c.).— In the late artificial poetry there are four kinds of such repetitions which bear the name abhyāsa, viz. pādābhyāsa, ardhābhyāsa, sarvābhyāsa and ślokābhyāsa qq. vv.; the general name, however, for repetitions of syllables, words or verses is yamaka q. v. (where all the names of the subdivisions will be found).
9) (In Arithmetic.) [a.]) Multiplication; (more usual terms, however, are abhihati, āhati, guṇana). [b.]) Product of multiplication; e. g. (for both meanings) Vījagaṇ.: vajrābhyāsau jyeṣṭhalaghvostadaikyaṃ hrasvaṃ laghvorāhatiśca prakṛtyā . kṣuṇṇā jyeṣṭhābhyāsayugjyeṣṭhamūlaṃ tatrābhyāsaḥ kṣepayoḥ kṣepakaḥ syāt; ‘the greatest and least roots are to be reciprocally multiplied crosswise; and the sum of the products to be taken for a least root. The product of the two (original) ‘least’ roots being multiplied by the given coefficient and the product of the ‘greatest’ roots being added thereto, the sum is the corresponding greatest root; and the product of the additives will be the (new) additive’; Colebrooke's Alg. p. 171.
10) (In military terminology.) Archery; (as such the word is named in several Koshas: Hem., Trik., Bhūripr.; while Hemach. e. g. sometimes adds the word for bow or arrow which is supplied; thus, nānārth. 3. 730.: ākarṣaḥ pāśake dhanvābhyāsāṅge dyūta indriye; or 4. 163.: upāsanamāsane . śuśrūṣāyāṃ śarābhyāse &c.; elsewhere it has, with this sense and without the addition of śara or dhanu, not come under my observation, except, where its elliptical sense may be easily supplied, in the) Dhanurveda: …kumbhakena sthiraṃ kṛtvā huṃkāreṇa visarjayet . ityabhyāsakriyā kāryā dhanvinā siddhimicchatā. [Ii. [tatpurusha compound] 1. m. f. n.
(-saḥ-sā-sam) The same as abhyāśa which is the more correct form. 2. m.
(-saḥ) 1) Result, consequence; e. g. Chhānd. Up.: sa ya etamevaṃ vidvānādityaṃ brahmetyupāstebhyāso ha yadenaṃ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran (ed. Röer p. 232); or ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto bhyāso ha yadasmai sa kāmaḥ samṛdhyeta &c. (ed. Röer p. 49).— See abhyāśa 3.
2) Neighbourhood, vicinity; e. g. Mahābh. Ādip.: rorūyamāṇasyābhyāse bhṛśaṃ viprasya pāṇḍavaḥ &c.; or Vanap.: tatrābhyāsasthopi kaścinnāpaśyat; or Rāmāy.: abhyetya tvaramāṇaśca rathābhyāsaṃ manīṣiṇaḥ &c.; or Daśakum.: adarśaṃ ca mārgābhyāsavartinaḥ kasyāpi kṣapaṇavihārasya &c.—In both meanings the writing abhyāśa which occurs, too, in some Mss. of the passages quoted, is more correct. See the remark under the latter word, also as regards the masc. gender of the second meaning.] E. as with abhi, kṛt aff. ghañ.
1) Abhyāśa (अभ्याश):—[abhyā+śa] (śaḥ-śā-śaṃ) a. Near, proximate. m. Constant repetition.
2) Abhyāsa (अभ्यास):—[abhyā+sa] (saḥ) 1. m. Practice; learning by heart; multiplication. a. Near.
Abhyāśa (अभ्याश):—(von aś mit abhi) m.
1) Erlangung, Erreichung: tadabhyāsakaraṇāt weil sie die Erreichung desselben bewirken [Yājñavalkya’s Gesetzbuch 3, 114.] —
2) Aussicht, Hoffnung, mit folg. yad und potent.: abhyāso ha yadasmai sa kāmaḥ samṛdhyeta [Chāndogyopaniṣad 1, 3, 12.] abhyāśo ha yadenaṃ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ [2, 1, 4.] abhyāso ha yat u. s. w. [3, 19, 4.] abhyāśo ha yat u.s.w. [5, 10, 7.] —
3) Nähe [Hemacandra’s Abhidhānacintāmaṇi 1450.] [RĀYAM.] zu [Amarakoṣa im Śabdakalpadruma] abhyāsa [Amarakoṣa 3, 2, 16.] [Trikāṇḍaśeṣa 3, 3, 442.] [Medinīkoṣa s. 14.] na ca dūre na cābhyāse [Rāmāyaṇa 3, 21, 12.] parivartinī [Nalopākhyāna 11, 20.] gatam [Duaupadīpramātha 8, 13.] abhyāse cāśramātpuṇyāt [Rāmāyaṇa 4, 59, 12.] nagarābhyāse [Nalopākhyāna 9, 10.] abhyāsamāgamya [Rāmāyaṇa 1, 9, 25.] rāmābhyāsaṃ mahāvīryo gacchatām [5, 89, 15.] tadabhyāsamito giriḥ [3, 75, 57.] abhyāsāt am Anf. eines comp. vor einem part. praet. pass. [Pāṇini’s acht Bücher 2, 1, 39,] [Scholiast] Vgl. [6, 3, 2. und] [Siddhāntakaumudī zu 6, 2, 49.] Auch adj.: abhyāse madhau [Kumārasaṃbhava 6, 2.] — Wird, wie man aus den angeführten Beispielen ersieht, fast immer mit abhyāsa verwechselt. Sollte die verhältnissmässig seltene Schreibart abhyāśa eine fehlerhafte sein, so könnte abhyāsa auf ās (vgl. āsāt) zurückgeführt werden; jedenfalls scheint uns aber dieses Wort von dem nächstfolgenden getrennt werden zu müssen.
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Abhyāsa (अभ्यास):—(von as, asyati mit abhi) m.
1) Wiederholung [Kātyāyana’s Śrautasūtrāṇi 24, 7, 20.] [Pāṇini’s acht Bücher 1, 3, 71.] [Vopadeva’s Grammatik 23, 54.] abhyāsātkarmaṇāṃ teṣāṃ pāpānām [Manu’s Gesetzbuch 12, 74.] abhyāsādekaikasya [Yājñavalkya’s Gesetzbuch 3, 323.] dhyānanirmathanābhyāsāt [ŚVETĀŚV. Upakośā 1, 14.] abhiplavābhyā [Kātyāyana’s Śrautasūtrāṇi 24, 3, 33.] —
2) das Obliegen, Uebung, anhaltende Beschäftigung mit Etwas, wiederholte Anwendung, Gebrauch, Gewohnheit [Medinīkoṣa s. 14.] [Hārāvalī 150.] śreyo hi jñānamabhyāsāt [Bhagavadgītā 12, 12.] mano durnigrahaṃ calam . abhyāsena tu vairāgyeṇa ca gṛhyate [6, 35. 44. 18, 36.] abhyāsayogena [12, 9.] tatrātmā hi svayaṃ kiṃcitkarma kiṃcitsvabhāvataḥ . karoti kiṃcidabhyāsāt (aus Gewohnheit) [Yājñavalkya’s Gesetzbuch 3, 68.] mātṛpitṛkṛtābhyāso guṇitāmeti bālakaḥ [Hemacandra’s Abhidhānacintāmaṇi Pr. 36.] asyābhyāsādghṛtasyeha jīvedvarṣaśatatrayam [Suśruta 2, 419, 19.] śastraviśeṣāṇāṃ punaḥpunarabhyāsaḥ [Madhusūdanasarasvatī’s Prasthānabheda] in [Weber’s Indische Studien 1, 21, 26.] yogābhyāsa [Yājñavalkya’s Gesetzbuch 3, 51.] [Bhartṛhari 1, 96.] amaṅgalābhyāsarati der eine Freude am Unheilstiften hat [Kumārasaṃbhava 5, 65.] yadvāñchati divā martyo vīkṣate vā karoti vā . tatsvapne pi tadabhyāsāttathā brūte karoti ca .. [Pañcatantra I, 149.] śarābhyāsa = upāsana [Trikāṇḍaśeṣa 3, 3, 231.] wiederholtes Lesen, Studium: abhyāsārthe drutāṃ vṛttiṃ prayogārthe tu madhyamām (kuryāt) [Prātiśākhya zum Ṛgveda 13, 9.] anabhyāse viṣaṃ vidyā [Prooemium im Hitopadeśa 21.] anabhyāsena vedānām [Manu’s Gesetzbuch 5, 4.] vedābhyā [2, 166. 4, 148. 10, 80. 11, 46. 245. 12, 31. 83. 92.] [Yājñavalkya’s Gesetzbuch 3, 311.] vidyā [Pañcatantra 220, 4.] brahmā [Manu’s Gesetzbuch 4, 149.] tadabhyā [Yājñavalkya’s Gesetzbuch 3, 112.] tattvā [SĀṂKHYAK. 64.] āyurvedakṛtābhyāsa adj. [Cāṇakya 103.] andhatāmisravāsābhyāsodyatā iva [Kathāsaritsāgara 4, 63.] —
3) Waffenübung [Trikāṇḍaśeṣa 3, 2, 20. 3, 3, 442.] [Hemacandra’s Abhidhānacintāmaṇi 788.] —
4) Reduplication (in der Gramm.) [Yāska’s Nirukta 5, 12.] [Pāṇini’s acht Bücher 6, 1, 4. 7. 17.] u. s. w. —
5) Refrain [Yāska’s Nirukta 10, 42.] —
6) Multiplication [Algebra 5. 171.] — Vgl. abhyāśa und abhyasta .
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Abhyāśa (अभ्याश):—vgl. samabhyāśa .
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Abhyāsa (अभ्यास):—
2) rucyabhyāsau Lust und Fleiss [Spr. (II) 5790.] jñānābhyāsa Studium [4839.] anabhyāsa pl. Nichtstudium, Faulheit [7442.]
Abhyāśa (अभ्याश):——
1) Adj. nahe , — bevorstehend. —
2) m Adv. in der Nähe , zur Hand [Tāṇḍyabrāhmaṇa 9,5,2.] [Aitareyāraṇyaka 315,11.] —
3) m. — a) Erlangung , Erreichung. — b) wahrscheinliches Ergebniss , — Folge. — c) Nähe [54,18.] Mit Gen. oder Abl. [232,29.233,7.]
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Abhyāsa (अभ्यास):—m. —
1) Hinzufügung [Śulbasūtra 2,4.] —
2) *Waffenübung. —
3) Wiederholung [282,28.283,12.] —
4) Reduplication (gramm.). —
5) Refrain. —
6) Multiplication. —
7) das Obliegen , Uebung , anhaltende Beschäftigung mit Etwas , wiederholte Anwendung , Gebrauch , Gewohnheit ; insbes. wiederholtes Recitiren , Studium.
Abhyāsa (अभ्यास) in the Sanskrit language is related to the Prakrit word: Abbhāsa.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Abhyāsa (अभ्यास) [Also spelled abhyas]:—(nm) practice; exercise; habituation; ~[sī] well-up, trained; practising, carrying on practice/training.
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Kannada-English dictionary
Abhyāsa (ಅಭ್ಯಾಸ):—
1) [noun] the fact of being diffused throughout; pervasion.
2) [noun] act of reaching 3) proximate neighbourhood; vicinity.
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Abhyāsa (ಅಭ್ಯಾಸ):—
1) [noun] usual practice; habitual or characteristic condition of mind or body; disposition; habit.
2) [noun] the act of practising.
3) [noun] a study a) the act or process of applying the mind so as to acquire knowledge or understanding, as by reading, investigating, etc.; b) careful attention to, and critical examination and investigation of, any subject, event, etc.
4) [noun] the act, process or work of revising; revision.
5) [noun] the state of being or that which is, very close; vicinity; neighbourhood.
6) [noun] problem or group of written examples, passages, etc. to be studied and worked out for developing technical skill, as in mathematics, grammar, etc.
7) [noun] ಅಭ್ಯಾಸವಾಗು [abhyasavagu] abhyāsavāgu to become habituated; to become accustomed; to become a regular habit; ಅಭ್ಯಾಸವಿಲ್ಲದ ಬ್ರಾಹ್ಮಣ ಅಗ್ನಿಹೋತ್ರಮಾಡಲಿಕ್ಕೆ ಹೋಗಿ ಗಡ್ಡ ಮೀಸೆ ಸುಟ್ಟುಕೊಂಡ [abhyasavillada brahmana agnihotramadalikke hogi gadda mise suttukomda] abhyāsavillada Brāhmaṇa agnihōtra mādalikke hōgi gaḍḍa mīse suṭṭu koṇḍa (prov.) (proverbial simile) a landing in disaster while attempting something without having necessary knowledge or experience.
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Abhyāsa (ಅಭ್ಯಾಸ):—[noun] (dial.) the state, fact or quality of resembling; similarity of appearance; resemblance.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Abhyāsa (अभ्यास):—n. 1. practice; exercise; 2. habit; 3. Mil. maneuvers;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
Pali-English dictionary
1) abhyāsa (အဘျာသ) [(ti) (တိ)]—
[abhi+asa+ṇa. (abhyāga-saṃ)]
[အဘိ+အသ+ဏ။ (အဘျာဂ-သံ)]
2) abhyāsa (အဘျာသ) [(pu) (ပု)]—
[abhi+asa+ṇa. (abhyāsa-saṃ)]
[အဘိ+အသ+ဏ။ (အဘျာသ-သံ)]
[Pali to Burmese]
1) abhyāsa—
(Burmese text): အဖန်ဖန်-ဖြစ်စေ-ပြုလုပ်-ခြင်း၊ အလေ့အလာပြုခြင်း၊ လေ့ကျင့်ခြင်း။ အဗ္ဘာသ-လည်းကြည့်။
(Auto-Translation): Making occasional efforts, forming habits, practicing. Also take a look at the nuances.
2) abhyāsa—
(Burmese text): အနီး၊ အနီးထံပါး။ အဗျာသ-လည်းကြည့်။
(Auto-Translation): Nearby, nearby indeed. Look at the sky.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
See also (Relevant definitions)
Partial matches (+0): Asha, Abhi, Na.
Starts with (+20): Abbhasa, Abhyasaatmak, Abhyasabala, Abhyasad, Abhyasada, Abhyasadana, Abhyasadayitavya, Abhyasadesha, Abhyasadeti, Abhyasagamya, Abhyasagata, Abhyasakhalimpadanem, Abhyasakrama, Abhyasakta, Abhyasakupara, Abhyasalopa, Abhyasamga, Abhyasamulaka, Abhyasanem, Abhyasangya.
Full-text (+122): Abbhasa, Anabhyasa, Purvabhyasa, Shastrabhyasa, Samabhyasha, Vedabhyasa, Abhyasayoga, Vidyabhyasa, Sharabhyasa, Yogabhyasa, Vajrabhyasa, Brahmabhyasa, Abhyasham, Balabhyasa, Abhyasika, Abhyasavyavaya, Kritabhyasa, Abhyasaparivartin, Nagarabhyasha, Abhyasata.
Relevant text
Search found 116 books and stories containing Abhyasa, Abhyāsa, Abhyasha, Abhyāśa, Abhy-asha, Abhy-āśa, Abhy-asa, Abhy-āsa, Abhi-asa-na, Abhi-asa-ṇa, Abhi-asa-na, Abhi-asa-ṇa; (plurals include: Abhyasas, Abhyāsas, Abhyashas, Abhyāśas, ashas, āśas, asas, āsas, nas, ṇas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The body in early Hatha Yoga (by Ruth Westoby)
Dictionaries of Indian languages (Kosha)
Page 116 < [Hindi-Assamese-English Volume 1]
Page 177 < [Hindi-Bengali-English Volume 1]
Page 88 < [Hindi-Assamese-English Volume 1]
Kavyamimamsa of Rajasekhara (Study) (by Debabrata Barai)
Part 3.2 - Rājaśekhara’s views on Kāvyahetu (causes of poetry) < [Chapter 5 - Analyasis and Interpretations of the Kāvyamīmāṃsā]
Part 3.6 - Distinguish between Pratibhā and Vyutpatti < [Chapter 5 - Analyasis and Interpretations of the Kāvyamīmāṃsā]
Part 3.3a - Nature of Pratibhā (poetic genious) < [Chapter 5 - Analyasis and Interpretations of the Kāvyamīmāṃsā]
Chandogya Upanishad (english Translation) (by Swami Lokeswarananda)
Isanasivagurudeva Paddhati (study) (by J. P. Prajith)
10. Sankhya-Yoga and Tantra < [Chapter 1 - History and scope of Tantric Literature]
1. The Concept of Worship (introduction) < [Chapter 4 - Worship of Gods and Goddesses]
4. Comparing the Sarada Tilaka and Isanasivagurudeva-paddhati < [Chapter 5 - Isanasivagurudeva-paddhati and Saradatilaka]
Abhijnana Sakuntalam (with translation and notes) (by Bidhubhusan Goswami)
Chapter 5: Translation and notes < [Abhijnana Sakuntalam, text and notes]
Chapter 2: Translation and notes < [Abhijnana Sakuntalam, text and notes]