Bheda, Bheḍā, Bheḍa: 55 definitions
Introduction:
Bheda 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.
Alternative spellings of this word include Bhed.
Images (photo gallery)
In Hinduism
Ayurveda (science of life)
Veterinary Medicine (The study and treatment of Animals)
Bheda (भेद) refers to the “differences” (in the elephants’ character), according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 7-8, the differences (bheda) in their character and must] [sattvamadabhedāśca].
Unclassified Ayurveda definitions
Bheda (भेद, “explosion”):—The last of the six stages of Saṃprāpti (‘pathogenesis’).—It is a Sanskrit technical term used throughout Ayurvedic (India medicine) literature such as the Caraka-saṃhitā and the Suśruta-saṃhitā. Saṃprāpti is an important clue for medical diagnosis (nidāna).
1) Bheda (भेद):—Splitting pain Breaking pain
2) This is the last stage of Kriyakala in which the disease may become chronic or incurable.
Bheda (भेद) refers to the “stage of differentiation (of fever)”, according to the Jvaranirṇaya: an Ayurvedic manuscript dealing exclusively with types of jvara (fevers) written by Sri Nārāyaṇa Paṇḍita in the 16th century CE.—The Upotghāta-prakaraṇa is the introductory section of the manuscript which deals with the evaluation of the disease with the help of six evaluating factors (ṣaḍnidāna) emphasising upaśaya (relieving factors). [...] The causes for endogenous fevers (nija-jvara) are explained in different stages like: [e.g., stage of differentiation (bheda)] [...]
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.
Purana and Itihasa (epic history)
Bheḍā (भेडा) is the name of a Goddess that was once worshipped in ancient Kashmir (Kaśmīra) as mentioned in the Nīlamatapurāṇa.—These Goddesses (e.g., Bheḍā) form the shining galaxy of female deities worshipped by the people of Kaśmīra.
1) Bheda (भेद) refers to “differentiations” which cease due to perfect knowledge (vijñāna), according to the Śivapurāṇa 2.1.12, while explaining details of worship:—“[...] Bhakti (devotion) is generated by worship and it gives birth to knowledge (jñāna). Knowledge (jñāna) leads to perfect knowledge (vijñāna) and realisation of the supreme Brahman (Parabrahman). When there is perfect knowledge, differentiations (bheda) cease altogether. When differentiation ceases, the misery of mutually clashing opposites (dvandvaduḥkha) vanishes. He who is free from the tangle of opposites and the miseries attendant on them assumes the form of Śiva (śivarūpa)”.
2) Bheda (भेद) refers to a “secret” (i.e., Śiva’s real secret), according to the Śivapurāṇa 2.2.43.—Accordingly, as Brahmā narrated to Nārada:—“[...] O sage, the lord (i.e., Śiva) is never unjust. The supreme Brahman is the goal of the good. How can He be deluded? What sorrow has He? How can he have other aberrations? Even Viṣṇu and I do not know His real secret (bheda—jānīvastadbhedaṃ). What then about others, the sages, gods, human beings and even Yogins”.
1a) Bheda (भेद).—One of the upāyas; to be used against the wicked, the insolent and the proud; makes the enemy afraid of himself and brings him under his control; this upāya is praised by statesmen; the king must endeavour to practise this against the enemy through his cognates.*
- * Matsya-purāṇa 222. 2; 223, 1, 4, 15.
1b) A son of Ṛkṣa; had five sons, Mudgala and others among whom were distributed the kingdom later known as Pāñcāla.*
- * Vāyu-purāṇa 99. 195.
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.
Natyashastra (theatrics and dramaturgy)
1) Bheda (भेद, “dissention”) refers to one of the twenty-one sandhyantara, or “distinct characteristics of segments (sandhi)” according to the Nāṭyaśāstra chapter 21. The segments are divisions of the plot (itivṛtta or vastu) of a dramatic play (nāṭaka) and consist of sixty-four limbs, known collectively as the sandhyaṅga.
2) Bheda (भेद, “incitement”) refers to the ‘the hatching of’ a conspiracy. Bheda represents one of the twelve mukhasandhi, according to the Nāṭyaśāstra chapter 21. Mukhasandhi refers to the “segments (sandhi) of the opening part (mukha)” and represents one of the five segments of the plot (itivṛtta or vastu) of a dramatic composition (nāṭaka).
Bheda (भेद).—One of the twelve elements of the ‘introduction segment’ (mukhasandhi);—(Description:) That which is meant for disrupting an union is called Incitement (bheda).
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
Mīmāṃsā (school of philosophy)
Bheda (भेद) refers to category of declaration on Brahman and Ātman.—Bheda-śruti refers to those affirming identity between Atman and Brahman.
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.
Vyakarana (Sanskrit grammar)
Bheda (भेद).—Difference, differentiation; .cf. सति भेदे र्किचित्समानमिति कृत्वा सवर्णसंज्ञा भविष्यति (sati bhede rkicitsamānamiti kṛtvā savarṇasaṃjñā bhaviṣyati) M. Bh. on P. I.1.9, Vārt. 2.
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.
Jyotisha (astronomy and astrology)
1) Bheda (भेद) refers to an “abandonment” (of friendships), according to the Bṛhatsaṃhitā (chapter 9), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The three constellations from Svāti form the fourth maṇḍala; if Venus should reappear in it, mankind will be free from fear; the Brāhmins and Kṣatriyas will prosper and friends will turn into enemies [i.e., mitra-bheda]. If Venus, who so reappears in the said maṇḍala, should be crossed by a planet, the chiefs of the hunters will perish; the Ikṣvākus, the border Mlecchas, the people of Avantī and of Pulinda and the Śūrasenas will also perish”.
2) Bheda (भेद) refers to “tale-bearing”, according to the Bṛhatsaṃhitā (chapter 15).—Accordingly, “[...] Those who are born on the lunar day of Ārdrā will delight in killing, torturing, lying, in adultery, thieving, cheating and tale-bearing (bheda); will deal in pod-grains, black magic, sorcery and exorcism. [...]”.
3) Bheda (भेद) refers to one of the four types of Planetary Conjunctions (yuddha), according to the Bṛhatsaṃhitā (chapter 17) (“On planetary conjunctions—grahayuddha”), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The conjunctions of the planets are of four sorts known technically as—1. Bheda, 2. Ullekha, 3. Aṃśumardana, 4. Asavya, according as the planets are more and more distant from each other, as stated by Parāśara and other Ṛṣis. If the planets should be in Bheda conjuction there will be drought in the land; friends and persons of great families will turn into enemies; [...]”.
Note: This [bheda] conjunction occurs when the disc of one of the planets appears eclipsed by that of the other planet
Bheda (भेद).—Occultation of a star. Note: Bheda is a Sanskrit technical term used in ancient Indian sciences such as Astronomy, Mathematics and Geometry.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Vedanta (school of philosophy)
Bheda (भेद) is of three types:—
- svagata-bheda or internal difference;
- sajātīya-bheda or difference which exists between two objects belonging to the same class;
- vijātīya-bheda or difference which exists between two objects belonging to different classes.
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).
Vaishnavism (Vaishava dharma)
Bheda (भेद) refers to:—Difference; multiplicity. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Bheda (भेद) refers to “distinct”, as opposed to Eka (“identical”), according to Koki Ishimoto in his paper, A Study of Rāmānuja’s Theology : Three Aspects of viśiṣṭatva of Brahman.—The qualifiers of Brahman are real. Spiritual and physical entities exist in reality as the body of Brahman. The body is different from Brahman. The two, however, are inseparably connected. In a sense they are identical (eka) with each other and in another sense they are distinct (bheda) from each other. Thus Brahman is said to be qualified by the body.
Bheda (भेद) refers to—Differentiation.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Shaktism (Shakta philosophy)
1) Bheda (भेद) refers to a “division”, according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “The subtle condition arises progressively by following the gross path. The gross is said to be the Transmission (krama), while the subtle is within the End of the Twelve. It is where mount Śrīśaila is located, that is, above the Cavity of Brahmā. O far-famed one, this is called the Division (bheda), Cavity (randhra) or Hole (chidra)”.
2) Bheda (भेद) (Cf. Haṭhapāka) refers to “differentiation”, according to the Tantrāloka 3.259cd-262.—Accordingly, “The masters have said that the form (of consciousness) that transcends limiting conditions is of two types according to whether it comes about by the non-arising of limitations or by their cessation (praśama). Again, (their) cessation is of two kinds, according to whether it takes place peacefully or by a process of violent digestion (haṭha-pākakrama) brought about (in an instant by Bhairava) who is called the One Who Delights in Devouring Completely and whose nature is perpetually aflame. This (manner of) cessation, which is brought about by violent digestion, is the third type. It burns the fuel of differentiation (bheda) and is (particularly) worthy of being taught. All existing things consigned in an instant (haṭhata) to the fire that burns in the stomach of one's own consciousness abandon the division of relative distinctions and thus fuel it by their power.
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.
Shaivism (Shaiva philosophy)
Bheda (भेद) refers to the “duality (of being and non-being)”, according to the Mahānayaprakāśa by Arṇasiṃha (Cf. verse 182-197).—Accordingly, “The Siddhas shine everywhere, free of the duality (bheda-mukta) of being and non-being. They are the arising of the undivided perception of the energy of the outpouring of their own expansion (of consciousness)”.
Bheda (भेद) or Bhedavāda (Cf. Dvaitavāda) refers to the “dualist doctrine”.—In Abhinavagupta’s time and place, tantric Śaivism (mantramārga) was divided into two main branches: Śaiva Siddhānta―its main representatives being Sadyojyotis and Kashmirian theologians such as Bhaṭṭa Nārāyaṇakaṇṭha and his son Bhaṭṭa Rāmakaṇṭha II (or Rāmakaṇṭha)―and non-dualist, Śākta-oriented schools such as the Trika, on which relied most of Abhinavagupta’s exegesis. Both forms of tantric Śaivism essentially share a single ritual system, with the same elaborate procedures for initiation, consecration of officiants and worship. However, certain features set the two schools apart. While Śaiva Siddhānta adheres to a strictly dualist doctrine (dvaita-vāda, bheda-vāda) according to which Śiva is the efficient cause of the world and is distinct from souls and worlds, non-dualist schools hold that Śiva is ultimately non-different from the soul and that liberation is achieved not through ritual but through gnosis.
1) Bheda (भेद) refers to the “(nine) divisions [=syllables] (of the Vidyā)” [?], according to the Brahmayāmala-tantra verse 21.4-5.—Accordingly, “These are the nine ascetic observances, corresponding to [the syllables of] the Vidyā [i.e., vidyā-bheda—vidyābhede vyavasthitā] [, Caṇḍā Kāpālinī’s nine-syllable mantra]. I shall now teach you how to perform them correctly, O Mahādevī. Listen to me [while I] teach you”.
2) Bheda (भेद) refers to the “breaking (of the current body)”, according to the Svacchandatantra verse 4.141-145.—Accordingly, “[...] The other form [of bubhukṣu initiation] is the lokadharmiṇī, which destroys both past and future demerit. That lokadharmiṇī-dīkṣā is known to exclude the obligation to propitiate mantras [by means of purvasevā etc.]. However, when the current body breaks (prārabdha-deha-bheda), [the candidate] experiences [the series of eight supernatural natural powers] starting with becoming very small. Having experienced [these] enjoyments he moves upwards to whichever [cosmic level] the Guru has joined him [by yojanikā]. Whether this is at the sakala or niṣkala level [of Śiva] depends on [the preference of] the candidate and Guru”.
1) Bheda (भेद) refers to “breaching (the rules)” (e.g., concerning ‘purity’ or the ‘vessel’), according to the Pātravidhi—a manual of the Lakulīśa Pāśupata school of Śaivism dealing with purification of the initiate’s vessel (pātra) and other concerned issues.—Accordingly, “After accepting a vessel, a cleaning implement, a garment, and any other material means of Dharma, an ascetic should purify these [objects] by [performing] prāṇāyāmas. (1) [...] He should do a hundred [prāṇāyāmas] in the case of breaching rules of purity (śauca-bheda), and also a hundred in the case of a breach of rules concerning the vessel (pātra-bheda). Having eaten from unfit vessels he should then additionally observe a fast of three days. (3) [...] If an ascetic carelessly breaches the rules concerning the vessel (pātra-bheda) [even] once, one should regard that ascetic as a nonascetic: a twice-born lives by the attributes of an ascetic. (13)”.
2) Bheda (भेद) refers to “separation (of a wife and a man)” (which, in alms-collection, should be avoided by an ascetic).—Accordingly, “Jugglery, deceit, feigning, and separation (bheda) of a wife and a man, and attraction: an ascetic should avoid these five possible flaws in alms-collection. (26) An ascetic who takes pleasure in sharing [his food] with others always harms the four: the [alms-]giver, the food, himself, and the one to whom he proffers [a portion of] the food. (30)”.
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.
Shaiva philosophy
Bheda (भेद) refers to “(being) distinct (from the manifesting consciousness)”, according to the Īśvarapratyabhijñāvivṛtivimarśinī 2.129-130.—Accordingly, “Even [if] an external object [is] inferred [, it] can be talked about only insofar as it is being manifest, for if [it] were distinct (bheda) from the manifesting consciousness (prakāśa), since as a result it would not be manifest, [the awareness of] the very fact that the entity is inferred would amount to a state of stupor!”.
Bheda (भेद) refers to “difference” (as opposed to Avibheda—“non-difference”), according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—Accordingly, [introduction verse]: “O Śambhu, when those whose perception has been rendered free of impurity after being empowered by the descent of power that is your grace see you, pure, your power uninhibited, then, surely, the arguments that philosophers formulate over difference (bheda) and non-difference (avibheda) are devoid of purpose”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Yoga (school of philosophy)
Bheda (भेद) refers to a “difference”, according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “Endowed with ten digits, in the middle of the sphere of the sun in the region of the stomach dwells fire, which digests food. Fire is the sun; the sun is fire. The two look almost the same [but] differ subtly (sūkṣma-bheda)”.
Bheda (भेद) refers to “piercing” (the Chakras), according to the Amanaska Yoga treatise dealing with meditation, absorption, yogic powers and liberation.—Accordingly, as Īśvara says to Vāmadeva: “[...] There is no transition to the no-mind state because of piercing (bheda) [Cakras, knots, etc.] with lower and upper Kuṇḍalinī. Simply by [constant] immersion [of the mind in the internal gaze of Śāmbhavī Mudrā], this yoga bestows the supernatural powers. [...]”.
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).
Pancaratra (worship of Nārāyaṇa)
Bheda (भेद) refers to one of the three kinds of Release (Mukti or Mokṣa), as discussed in chapter 8 (Jñānapāda) of the Padmasaṃhitā: the most widely followed of Saṃhitā covering the entire range of concerns of Pāñcarātra doctrine and practice (i.e., the four-fold formulation of subject matter—jñāna, yoga, kriyā and caryā) consisting of roughly 9000 verses.—Description of the chapter [tapoviśeṣa-kathana]: [...] There follows then a discussion of the eight-fold process which is helpful to follow in obtaining release. But so long only as one remains devoted to the Lord will this release come as the gift of His grace. Release itself is of three kinds: bheda, abheda and miśra—and one or another of these kinds is granted to the soul that aspires after it (20-35a). [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Bheḍa (भेड) is the name of a Vīra (hero) who, together with the Ḍākinī named Bheḍī forms one of the 36 pairs situated in the Medinīcakra, according to the 10th century Ḍākārṇava chapter 15. Accordingly, the medinīcakra refers to one of the three divisions of the dharma-puṭa (‘dharma layer’), situated in the Herukamaṇḍala. The 36 pairs of Ḍākinīs and Vīras [viz., Bheḍa] are yellow in color; the shapes of their faces are in accordance with their names; they have four arms; they hold a skull bowl, a skull staff, a small drum, and a knife.
Bhinnā (भिन्ना) refers to the “difference” (in name and quality), according to the 10th-century Ḍākārṇava-tantra: one of the last Tibetan Tantric scriptures belonging to the Buddhist Saṃvara tradition consisting of 51 chapters.—Accordingly: [while explaining the body circle (kāyacakra)]: “[...] Nevertheless, on the circles of the husbands and others (consort goddesses), all of them are visualized as the Victors during the Fortunate Aeon, [in number], differentiated by difference (bheda-bhinnā) in [their] names and qualities, in the nature of the Emanation Body. [...]”.
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.
In Jainism
General definition (in Jainism)
Bheda (भेद, “division”) according to the 2nd-century Tattvārthasūtra 5.24.—“Sound (śabda), union (bandha), fineness (saukṣmya), grossness (sthaulya), shape (saṃsthāna), division (bheda), darkness (tamas or andhakāra), image (chāya or chāyā), warm light (sunshine) (ātapa) and cool light (moonlight) (udyota) also (are forms of matter)”.
How many types of divisions (bheda) are there? There are six types of division namely utkara, cūrṇa, khaṇḍa, cūrṇika, pratara, anucaṭana.
According to Tattvārthasūtra 5.26, “(Molecules) are formed by division (fission), union (fusion) and division-cum-union”.—What is meant by division or fission (bheda)? Splitting of an aggregate is called fission. How does fusion (saṃghāta) and fission (bheda) together create an aggregate (skandha)? When one aggregate separates or is divided into sub aggregate and one of such divisions combine with another aggregate, then we get a new aggregate by fusion and fission.
Bheda (भेद) refers to one of the manifestations of matter or pudgala.—Bheda is of six types, viz., (i) utkara—sawing a piece of wood; (ii) cūrṇa—grinding of wheat into flour; (iii) khaṇḍa—separate parts of a broken pitcher; (iv) cūrṇikā—separation of chaff from rice;(v) pratara—dividing mica into many layers and (vi) aṇucaṭana—causing spark of fire to fly out from a glowing ball of iron etc.
1) Bheda (भेद) refers to the “difference (in characteristics)” (of breath-control), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Breath control is praised by mendicants, whose own opinions are well-established, for the accomplishment of meditation and for steadiness of the inner self. Therefore, it should be learned directly and before [meditation] by the wise. Otherwise, even a little mastering of the mind cannot be done. It is considered by the teachers of old as threefold in accordance with the difference in characteristics (lakṣaṇa-bheda). There is inhalation, holding and, immediately after that, exhalation”.
2) Bheda (भेद) refers to the “difference” (between the body and the Self), according to the Yaśastilaka Campū verse 2.215-216.—Accordingly, “The Self is by nature deathless and without any beginning, endowed with bliss and infinite power, and luminous and pure. The powerful flames of sinful Karma heat it, like mercury, after lodging it in the body. Under the intoxicating power of Karma, even a man of superior merit goes reeling down to unhappy births. Se [sic] let the wise, who know the cardinal difference between the body and the Self (parama-bheda-vid—paramabhedavido vidagdhāḥ), strive for the bliss that is free from rebirth”.
Bheda (भेद) refers to the “varieties (of living beings)”, as taught in the Paṇhavāgaraṇa (Sanskrit: Praśnavyākaraṇa): the tenth Anga of the Jain canon which deals with the prophetic explanation of queries regarding divination.—The Praśnavyākaraṇa deals with the praśnavidyā in a rather complex way. It is divided into at least 33 short chapters [e.g., jīva-saṃjñā-bheda-prakaraṇa], some of which are further divided into sub-chapters. Some contents of the text, mainly those related with articulation and pronunciation can have significance far beyond the scope of the praśnavidyā.
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
Pali-English dictionary
bheda : (m.) breach; disunion; dissension.
Bheda, (fr. bhid, cp. Ved. & Class. Sk. bheda in same meanings) 1. breaking, rending, breach, disunion, dissension Vism. 64 sq. (contrasted with ānisaṃsa), 572 sq. (with ref. to upādāna & bhava); VbhA. 185 (id.); Sdhp. 66, 457, 463.—mithu° breaking of alliance D. II, 76; J. IV, 184; Kvu 314.—vacī° breaking of (the rule as to) speech Miln. 231.—saṅgha° disunion in the Saṅgha Vin. II, 203.—sīla° breach of morality J. V, 163.—Abl. bhedā after the destruction or dissolution in phrase kāyassa bhedā param maraṇā, i.e. after the breaking up of the body & after death: see kāya I. e. & cp. D. III, 52, 146 sq. , 258; Dh. 140; Pug. 51.—2. (-°) sort, kind, as adj. consisting of, like J. II, 438; VI, 3 (kaṭuk’ādi°); DhA. III, 14 (kāya-sucarit’—ādi°-bhadra-kammāni); SnA 290 (Avīci-ādi-° niraya).
bheda (ဘေဒ) [(pu) (ပု)]—
[bhidi+ṇa．,ṭī．769．]
[ဘိဒိ+ဏ။ ဓာန်၊ ဋီ။ ၇၆၉။]
[Pali to Burmese]
bheda—
(Burmese text): (၁) အထူးအပြား၊ အထူးထူးအပြားပြား။ (၂) ကွဲပြားခြင်း၊ သင်းကွဲခြင်း။ (၃) ပျက်စီးခြင်း။ (၄) ဘေဒဥပါယ်၊ ရန်အောင်မြင်ကြောင်းနည်းလမ်း။ (၅) စူးဝင်မှု၊ စူးရှမှု။ ဘေဒဝန္တု-ကြည့်။
(Auto-Translation): (1) Special features, extraordinary features. (2) Differentiation, distinction. (3) Destruction. (4) Methods for success, victory over enemies. (5) Engagement, focus. Look at the insights.
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.
Marathi-English dictionary
bhēḍa (भेड).—a (Poetry.) Timid, fearful, cowardly.
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bhēda (भेद).—m (S) Dividing, separating, severing, sundering, parting. v kara. 2 Divided or separated state. 3 Separateness, separate or distinct state. 4 Difference or diversity gen. 5 Distinguishing, discriminating, noting the diversity of. v kara. 6 A division or distinction; a species, kind, variety (included with others under some genus or head). Ex. vināśa jyācī uttara avasthā bhēda sata kāyī How is that species or kind true (real) of which the end is destruction? 7 Disunion, disagreement, variance. 8 Sowing dissension; breaking the unanimity of allies or confederates. One of the four means of success against an opponent. See sāma, dāma, daṇḍa. 9 Turning (as from a pursuit or purpose); causing change (of mind &c.): also turned or changed state. Ex. hā cākarīsa kabūla jhālā hōtā tumhī hyācā bhēda kēlā mhaṇūna rāhīnā- sā jhālā. 10 Secrets, arcana, secret matters. Ex. hā śāhaṇā āhē tyā rājyāntalā bhēda kāḍhūna ā- ṇīla. 11 In the fourth signification, viz. that of Difference or otherness, bhēda is much and elegantly used in comp. as arthabhēda, śabdabhēda, bhāṣā- bhēda, matabhēda, dharmabhēda, dēśabhēda, dēhabhēda, sthalabhēda, gṛhabhēda, śāstrabhēda. Compounds of this class are highly serviceable, esp. to translators; but, as from the specimens now given their signification and usus are sufficiently intelligible, and as they lie subject to the creating will upon every occasion and to any amount, none are to be looked for in the columns of the dictionary. 12 In philosophy. Difference or otherness. Distinguished into svagata- bhēda, sajātīyabhēda, vijātīyabhēda, Diversity within itself; (as a whole is diverse from its parts, and yet is but its parts aggregately;) diversity of individuals of one species, genus, or order; diversity of things of one class from things of another class.
bhēḍa (भेड).—a (In Poetry.) Timid, fearful.
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bhēda (भेद).—m Dividing; difference; variance. Secrets. A distiction.
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
Bheḍa (भेड).—[bhī-ḍa tasya netvam]
1) A ram, sheep.
2) A raft, float.
-ḍī A ewe.
Derivable forms: bheḍaḥ (भेडः).
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Bheda (भेद).—[bhid ghañ]
1) Breaking; splitting, cleaving; hitting (as a mark).
2) Rending, tearing.
3) Dividing, separating.
4) Piercing through, perforation.
5) (a) Breach, rupture. (b) Breaking open, bursting; V.2.7.
6) Disturbance, interruption.
7) Division, separation.
8) A chasm, gap, fissure, cleft.
9) A hurt, injury, wound.
1) Difference, distinction; तयोर्न भेदप्रतिपत्तिरस्ति मे (tayorna bhedapratipattirasti me) Bhartṛhari 3. 99; अगौरवभेदेन (agauravabhedena) Kumārasambhava 6.12; Bhagavadgītā (Bombay) 18.19,22. रस°, काल° (rasa°, kāla°) &c.; भेदाभेदयोर्भेदो ग्रहीतव्यः (bhedābhedayorbhedo grahītavyaḥ) ŚB. on MS.1.6.3.
11) A change, modification; न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् (na buddhibhedaṃ janayedajñānāṃ karmasaṅginām) Bhagavadgītā (Bombay) 3.26.
12) Dissension, disunion.
13) Disclosure, betrayal; as in रहस्यभेदः (rahasyabhedaḥ).
14) Treachery, treason; भेदाधीनं कृतं शत्रोः सैन्यं शत्रुबलं स्मृतम् (bhedādhīnaṃ kṛtaṃ śatroḥ sainyaṃ śatrubalaṃ smṛtam) Śukra.4.876.
15) A kind, variety; भेदाः पद्मशङ्खादयो निधेः (bhedāḥ padmaśaṅkhādayo nidheḥ) Ak.; शिरीषपुष्पभेदः (śirīṣapuṣpabhedaḥ) &c.
16) Dualism.
17) (In politics) Sowing dissensions in an enemy's party and thus winning him over to one's side, one of the four Upāyas or means of success against an enemy; see उपाय (upāya) and उपायचतुष्टय (upāyacatuṣṭaya); परम्परं तु ये द्विष्टाः क्रुद्धभीतावमानिताः । तेषां भेदं प्रयुञ्जीत परमं दर्शयेद् भयम् (paramparaṃ tu ye dviṣṭāḥ kruddhabhītāvamānitāḥ | teṣāṃ bhedaṃ prayuñjīta paramaṃ darśayed bhayam) || Agni P.
18) Defeat.
19) (In medicine) Evacuation of the bowels.
2) Shooting pain (in the limbs).
21) Paralysis.
22) Contraction.
23) A conjunction of the planets.
24) The hypotenuse of a right-angled triangle.
Derivable forms: bhedaḥ (भेदः).
Bheda (भेद).—a martial art, = bhedya; associated with cheda, q.v.: Mahāvastu ii.74.2.
Bheḍa (भेड).—m.
(-ḍaḥ) 1. A ram, a sheep. 2. A raft, a float. 3. The name of a saint. f. (-ḍī) An ewe. E. bhil a Sautra root, to separate, aff. ac, and la changed to ḍa; also with kan added, bheḍaka .
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Bheda (भेद).—m.
(-daḥ) 1. Dividing, separating. 2. Tearing, rending, breaking, &c. 3. Distinction, kind, sort, species, difference. 4. Disunion, disagreement. 5. Sowing dissension, breaking the unanimity of confederates, one of the means of success against an opponent. 6. Chasm, cleft. 7. Change. 8. Hitting, (as a mark.) 9. Disclosure. 10. Dualism, (in phil.) 11. Evacuation of the bowels, (in medicine.) E. bhid to divide, aff. ghañ .
Bheḍa (भेड).—m. A ram.
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Bheda (भेद).—i. e. bhid + a, m. 1. Breaking, [Vikramorvaśī, (ed. Bollensen.)] [distich] 26. 2. Dividir division, [Pañcatantra] 248, 19. 3. Separatir Panc. 156, 19; separation, [Hitopadeśa] pr. 9, M. M. 4. A chasm, a fissure, a cle- [Vikramorvaśī, (ed. Bollensen.)] 69, 8; a wound, [Hitopadeśa] ii. [distich] 1. (and betrayal). 5. Creating divisions [Mānavadharmaśāstra] 7, 198. 6. Disunion; [Pañcatantra] iv. [distich] 74. 7. Betrayal, [Pañcatantra] 65, 19. 8. Difference, [Pañcatantra] 199, 20. 9. Kind, [Hitopadeśa] iv. [distich] 124.
Bheḍa (भेड).—[masculine] ī [feminine] a man’s & woman’s name.
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Bheda (भेद).—[masculine] breaking, splitting, breach, division, separation, seduction, winning over (of another’s ally), interruption, disturbance, hurt, injury; bursting, expanding, blossoming; alteration, change, difference; fissure, cleft, pudendum muliebre; part, portion; species, variety.
1) Bheḍa (भेड) as mentioned in Aufrecht’s Catalogus Catalogorum:—mentioned as a lexicographer Oxf. 352^a.
2) Bheḍa (भेड):—mentioned as a medical author by Vāgbhaṭa in Sūtrasthāna 1.
1) Bheda (भेद):—[from bhid] a etc. See p.766.
2) Bheḍa (भेड):—m. a ram, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] (cf. eḍa, bheḍra and bheṇḍa)
3) a raft, float, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] (cf. bhela)
4) Name of a lexicographer and a physician, [Catalogue(s)]
5) of a Ṛṣi, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) Bheda (भेद):—b m. (√bhid) breaking, splitting, cleaving, rending, tearing, piercing (also pass. the being broken etc.), [Kātyāyana-śrauta-sūtra; Yājñavalkya; Mahābhārata; Kāvya literature] etc.
7) breaking open, disclosing, divulging, betrayal (of a secret cf. rahasya-bh)
8) bursting asunder, opening, gaping, parting asunder, [Bhāgavata-purāṇa; Suśruta]
9) bursting forth or out, expanding, blossoming, shooting out, sprouting, [Kālidāsa; Bālarāmāyaṇa]
10) a cleft, fissure, chasm (cf. śilā-bh; [dual number] pudendum muliebre), [Ṛg-veda]
11) rupture, breach, hurt, injury, seduction, [Kāmandakīya-nītisāra; Mahābhārata; Kathāsaritsāgara]
12) shooting pain (in the limbs), paralysis (cf. ardhabh), [Suśruta]
13) separation, division, partition, part, portion, [Kāvya literature; Purāṇa]
14) distinction, difference, kind, sort, species, variety, [???; Upaniṣad; Mahābhārata] etc.
15) disturbance, interruption, violation, dissolution, [Ṛgveda-prātiśākhya; Kātyāyana-śrauta-sūtra; Sāhitya-darpaṇa]
16) disuniting, winning over to one’s side by sowing dissension (cf. upāya), [Manu-smṛti; Yājñavalkya; Kāmandakīya-nītisāra]
17) disunion, schism, dissension between ([instrumental case]) or in ([compound]), [Mahābhārata; Varāha-mihira; Rājataraṅgiṇī]
18) change, alteration, modification, [Mahābhārata; Śakuntalā]
19) contraction (cf. bhrūbh)
20) evacuation (of the bowels), [Śārṅgadhara-saṃhitā]
21) (in [astronomy]) a [particular] crossing or conjunction of the planets
22) one of the ways in which an eclipse ends (cf. kukṣi-bh)
23) (in [mathematics]) the hypothenuse of a right-angled triangle
24) (in [dramatic language]) = saṃhati-bhedana, or = protsāhana, [Sāhitya-darpaṇa]
25) (in [philosophy]) dualism, duality (cf. [compound])
26) Name of a man, [Atharva-veda]
27) [plural] Name of a people, [Ṛg-veda]
1) Bheḍa (भेड):—(ḍaḥ) 1. m. A ram, a sheep; a raft; name of a sage.
2) Bheda (भेद):—(daḥ) 1. m. Dividing, breaking; disunion, difference; kind.
Bheḍa (भेड):—
1) m. a) Schafbock [Hemacandra’s Abhidhānacintāmaṇi 1277.] bheḍra [Trikāṇḍaśeṣa 2, 9, 24] (s. die Corrigg.); vgl. eḍa . — b) Floss, Nachen [WILSON]; vgl. bhela . — c) Nomen proprium eines Arztes [Weber’s Verzeichniss No. 940. 941. 947. 958.] [Oxforder Handschriften 310,a,16.] [?317,b,Nalopākhyāna 2. 358,a,1.] eines Lexicographen [352,a,19.] eines Ṛṣi [Vyutpatti oder Mahāvyutpatti 90.] [WILSON]; vgl. bhela . —
2) f. ī a) Mutterschaf [Śabdakalpadruma] [WILSON.] — b) Nomen proprium einer der Mütter im Gefolge des Skanda (neben eḍī und sameḍī) [Mahābhārata 9, 2631.]
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Bheda (भेद):—(von 1. bhid act. und pass.) m.
1) das Zerbrechen, Spalten, Zersprengen, Durchbrechen, Einbruch; das Bersten; = vidāraṇa [Hemacandra’s Anekārthasaṃgraha 2, 231.] [Medinīkoṣa d. 12.] kuḍyāyāḥ [Yājñavalkya’s Gesetzbuch 2, 223.] bhitti [Pañcatantra 33, 6.] setu [Spr. 3156.] dārubhedanipuṇa (ṣaḍaṅghri) [4607.] cakravyūhasya [Mahābhārata 7, 1520.] pārṣṇi [KĀM. NĪTIS. 15, 16.] das Spalten, Durchbohren (zugleich Verrath) [Spr. 2120.] srugbheda Bruch [Kātyāyana’s Śrautasūtrāṇi 25, 2, 10.] pātra [Harivaṃśa 15531.] dhanuṣaḥ [Rāmāyaṇa 1, 75, 27.] tumba [39, 17.] tvagbheda das Springen der Haut [Suśruta.1,251,13.] [KĀM. NĪTIS.7,25.] [PRĀYAŚCITTEND. 15,a,4.] Verletzung [ŚIKṢĀ] in [Weber’s Indische Studien 4, 268.] (bālāśokam) bhedonmukhaṃ tiṣṭhati im Begriff aufzuspringen, aufzublühen [Vikramorvaśī 26.] kisalayapuṭa [Mālavikāgnimitra 44.] hanu das Auseinanderklaffen [Bhāgavatapurāṇa 7, 8, 21.] sāgarābheda das Nichtdurchbrechen des Meeres [Spr. 4588.] padamapi hi na lokaḥ saṃsthiterbhedameti das Brechen der Schranken [KĀM. NĪTIS. 3, 39.] ardhabheda Hemiplegie [Suśruta 2, 377, 8.] koṣṭha Bruch des Unterleibs [Śārṅgadhara SAṂH. 1, 7, 57]; vgl. bhinnakoṣṭha u. koṣṭha. bhruvoḥ (vgl. bhrūbheda. bhrūbhaṅga) Bruch der Brauen (des Bogens der Brauen) so v. a. das Verziehen der Brauen [Śākuntala 119.] [ad 69, 2.] —
2) Spalte: śilā [Vikramorvaśī 69, 13.] du. die weibliche Scham: romaṇvantau bhe.au [Ṛgveda 9, 112, 4.] —
3) Reissen (in den Gliedern u. s. w.): parva [Suśruta 1, 49, 6. 2, 503, 12.] saṃdhiṣu [478, 21. 1, 156, 9.] —
4) Oeffnung, Stuhlgang (vireka) [HĀSYĀRṆAVAN. im Śabdakalpadruma] —
5) Trennung, Scheidung, Theilung: dugdhajala [Spr. 201.] vigrahayorabhedam [71.] padabhedo gaṇabhedārthaḥ [Vopadeva’s Grammatik 3, 9.] abhedena ca yudhyeyuḥ ungetrennt, ungetheilt, in geschlossenen Reihen [Spr. 3552.] rāṣṭra Theilung des Reichs [Kathāsaritsāgara 41, 56.] sargasthityantakāleṣu tridhā bhedena tiṣṭhati [Mārkāṇḍeyapurāṇa 106, 48.] paścādbhedamupeyuṣe [Kumārasaṃbhava 2, 4.] śarīra Trennung vom Körper, Tod [Aitareyopaniṣad 4, 6.] [Suśruta 2, 478, 5.] [SĀṂKHYAK. 68.] deha dass. [ŚVETĀŚV. Upakośā 1, 11.] [Mahābhārata 2, 1529.] adeha [Kathāsaritsāgara 25, 266.] concret Theil: bhāratasyāsya varṣasya nava bhedānnibodha me [Mārkāṇḍeyapurāṇa 57, 5.] svamūrti [Raghuvaṃśa 3, 27.] [Hemacandra’s Abhidhānacintāmaṇi 246.] —
6) Unterbrechung, Störung [Prātiśākhya zum Ṛgveda 14, 30.] kurvate na priyāṇāmaśithilabhujacakrāśleṣabhedaṃ (so ist zu schreiben) taruṇyaḥ [Sāhityadarpana 67, 12. fg.] gati (v. l. für gatibhaṅga) [Śākuntala 54, 6.] dharma [Kātyāyana’s Śrautasūtrāṇi 26, 7, 46.] ācāra so v. a. Verstoss gegen die gute Sitte [Pāṇini’s acht Bücher 8, 1, 60,] [Scholiast] —
7) Bruch (eines Geheimnisses), Verrath: rahasya [KĀM. NĪTIS. 14, 56.] [Spr. 2592.] mantra [2114. 2120.] [Mahābhārata 15, 194. fg.] [Harivaṃśa 7402.] [Kathāsaritsāgara 7, 74. 42, 107.] [Hitopadeśa 71, 17.] —
8) Zwiespalt, Uneinigkeit; Entzweiung, das Abtrünnigmachen, das Hinüberziehen eines Bundesgenossen auf seine Seite (eines der vier Upāya); = dvaidha [Hemacandra’s Anekārthasaṃgraha] (vedhe gedr.). [Medinīkoṣa] = upajāpa [Amarakoṣa 2, 8, 1. 20. fg.] [Hemacandra’s Abhidhānacintāmaṇi 736.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha 4, 95.] Gegens. saṃpatti [Aśvalāyana’s Śrautasūtrāni 2, 11.] [Mahābhārata 1, 1360. 2225.] putrairbhedo yathā na syāt [2, 1779.] [KĀM. NĪTIS. 11, 53.] [Varāhamihira’s Bṛhajjātaka S. 15, 4.] bala Uneinigkeit im Heere [43, 22.] [Mahābhārata 4, 1595.] [Gītagovinda 9, 7.] [Rājataraṅgiṇī 2, 7.] vibhajasva yathānyāyaṃ naiva bhedo yathā syāt [Bhāgavatapurāṇa 8, 9, 7.] niṣpanno yamanyonyabhedaḥ [Hitopadeśa 76, 12.] bhedamupagatācca rājñaḥ sadaiva bhetavyam der mit Einem gebrochen hat [75, 11.] sahasaiva yathānayoḥ sauhārdaṃ mayā kārito tathā bhedo pi kāryaḥ [Hitopadeśa ed. JOHNS. 1378.] kṛtāśaṃ kṛtanirdeśaṃ kṛtabhaktaṃ kṛtaśramam . bhedairye vyapakarṣanti (so die ed. Bomb., vyava ed. Calc.) [Mahābhārata 13, 1642.] sāmnā, dānena, bhedena (bhedaiḥ), yuddhena (daṇḍena) [Manu’s Gesetzbuch 7, 198.] [Yājñavalkya’s Gesetzbuch 1, 345.] [Mahābhārata 1, 5566.] [KĀM. NĪTIS. 17, 8. 22. 25. 38. fg.] uttamaṃ praṇipātena śūraṃ bhedena yojayet [Spr. 442.] [Pañcatantra 156, 19.] Uebertr. von einer bestimmten Conjunction beim. grahayuddha Planetenkampf [Sūryasiddhānta 7, 18.] [Varāhamihira’s Bṛhajjātaka S. 17, 3. 4.] —
9) Verführung [Rāmāyaṇa 2, 23, 14.] yena yasya kṛto bhedaḥ sacivena mahīpateḥ [Spr. 2502] (hier durch Verrath wiedergegeben). —
10) Aenderung, Wechsel: mati [Mahābhārata 3, 2803.] na buddhibhedaṃ janayedajñānām so v. a. er mache sie nicht irre [Bhagavadgītā 3, 26.] gati [Śākuntala 93, 12.] —
11) Unterscheidung, Verschiedenheit; Modification, Art, Species; = prakāra [Amarakoṣa 3, 4, 25, 164.] = antara [189.] = viśeṣa [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Prātiśākhya zum Ṛgveda 6, 8.] [Kātyāyana’s Śrautasūtrāṇi 1, 2, 8.] dravya [5, 13. 7, 4. 8, 21. 13, 4, 23. 20, 3, 17. 22, 3, 21.] kāla [8, 8, 38.] puruṣa [10, 2, 23.] vākya [26, 2, 13.] artha [Śāṅkhāyana’s Śrautasūtrāṇi 6, 1, 18.] paśu [31.] [MAITRYUP. 6, 30.] [Bhagavadgītā 18, 19.] buddherbhedaṃ dhṛteścaiva guṇatastrividhaṃ śṛṇu [29.] [Kapila 2, 24.] doṣa [Suśruta 2, 561, 2. 6.] rasa [562, 3.] tāmagauravabhedena munīṃścāpaśyadīśvaraḥ [Kumārasaṃbhava 6, 12.] [Spr. 243. 4155.] [Sūryasiddhānta 1, 9. 2, 58. 3, 16. 18. 4, 25. 5, 17. 6, 1. 9. 7, 12. 11, 4. 14, 21.] [Kathāsaritsāgara 21, 5. 46, 214.] [Mārkāṇḍeyapurāṇa 23, 43.] [Prabodhacandrodaja 27, 15.] [PAÑCAR. 2, 5, 9.] [Sāhityadarpana 12, 6.] [Amarakoṣa 2, 9, 68.] [Hemacandra’s Abhidhānacintāmaṇi 94. 661.] [Kāśikīvṛtti] zu [Pāṇini’s acht Bücher 1, 2, 33.] [Vopadeva’s Grammatik 5, 10.] bhedavādin, bhedābhedavādin [Oxforder Handschriften 255,b, Nalopākhyāna 5.] bhedānāṃ parimāṇāt [SĀṂKHYAK. 15. 27. 46. fgg.] [Sânkhya Philosophy 43.] [Spr. 2903.] [Bhāgavatapurāṇa 3, 11, 15.] bhedāḥ padmaśaṅkhādayo nidheḥ [Amarakoṣa.1, 1, 1, 67. 5, 18. 7, 5. 1, 2, 1, 11. 2, 5, 41. 3, 4, 13, 51. 3, 4, 14, 63.] [Trikāṇḍaśeṣa 1, 1, 127. 2, 10, 9.] [Hemacandra’s Abhidhānacintāmaṇi 1194.] [Halāyudha 1, 105. 2, 67. 237. 3, 25.] Am Ende eines adj. comp. (f. ā) [ŚVETĀŚV. Upakośā 1, 4. 5.] [ Kunde des Morgenlandes 4, 324.] —
12) Nomen proprium eines Volkes, sg. [Ṛgveda 7, 18, 18. 19. 33, 3. 83, 4.] —
13) Nomen proprium eines Mannes, der dem Indra eine Kuh verweigert, [Atharvavedasaṃhitā 12, 4, 49. 50.] — Vgl. a, aṃhu, aṅga (auch [Kathāsaritsāgara 39, 156], aber in einer anderen, uns nicht klaren Bed.), aśma, kṛṣṇabhedī, granthibheda, jñāti, durbheda, naika, pāyu, pāṣāṇa, puṭa, bhrū, mitra, śakṛdbheda, suhṛdbheda, svara, bhaidika .
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Bheda (भेद):—
5) bhedatas getrennt, einzeln, separat (Gegens. yugapad) [Kathāsaritsāgara 107. 86.] —
8) in der Dramatik: bhedaḥ saṃhatibhedanam [Sāhityadarpana 350.] kecittu bhedaḥ protsāhaneti vadanti [148, 18.]
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Bheda (भेद):—
9) [Spr. 2502] gehört zu 8); vgl. [Spr. (II) 5530.]
Bheḍa (भेड):——
1) m. — a) *Schafbock. — b) *Floss , Nachen. — c) Nomen proprium verschiedener Männer. —
2) f. ī — a) *Mutterschaf. — b) Nomen proprium einer der Mütter im Gefolge Skanda's.
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Bheda (भेद):—m. (adj. Comp. f. ā) —
1) Nom. act. zu bhid , bhinatti , — a) das Zerbrechen , Spalten , Zersprengen , Durchbrechen , Durchbohren , Einbruch. — b) Trennung , Scheidung , Theilung. — c) Bruch , Verrath (eines Geheimnisses). — d) Unterbrechung , Störung , Verletzung. — e) Entzweiung , das Abwendigmachen , Herüberziehen eines Bundesgenossen auf seine Seite. — f) Verführung. —
2) Nom. act. zu bhid , bhidyate , — a) das Bersten , Springen , Bruch. — b) Verletzung , das Verletztwerden. — c) das Auseinanderklaffen. — d) das Aufbrechen , so v.a. Aufblühen. — e) das Hervorbrechen , Hervortreten (des Bartes) [Bālarāmāyaṇa 61,18.] — f) Reissen (in den Gliedern). — g) Oeffnung , Stuhlgang. — h) das Sichverziehen (der Brauen). — i) Zwiespalt , Uneinigkeit , — zwischen (Instr.) , in (im Comp. vorangehend). — k) eine best. Conjunction beim Planetenkampf. — l) Aenderung , Wechsel. — m) das Unterschiedensein , Verschiedenheit , Unterschied. —
3) concret. — a) Theil. — b) Spalte , Ritze [Śulbasūtra 2,22.23.] Du. die weibliche Scham. — c) Art , Species. — d) Hypotenuse [Śulbasūtra 3,145.] — e) Nomen proprium — α) eines Volkes. — β) eines Mannes.
Bheda (भेद) in the Sanskrit language is related to the Prakrit word: Bhea.
Bheda (in Sanskrit) can be associated with the following Chinese terms:
1) 不定 [bù dìng]: “indeterminate”.
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
1) Bheḍa (भेड):—(nf) a sheep; timid person; -[cāla] the tendency of following blindly in others' footsteps; mob-mentality.
2) Bheḍā (भेडा):—(nm) a ram.
3) Bheda (भेद) [Also spelled bhed]:—(nm) a secret; difference, distinction; discrimination; divergence; division, schism, split; variety, kind, type; ~[ka/kāraka] differentiating, distinguishing; one who or that which differentiates/discriminates/distinguishes; -[nīti] policy of discrimination/differentiation; policy of winning over to one’s side by causing dissension; -[buddhi] schism; discrimination, differentiation; perception of a difference or distinction; -[bhāva] discrimination; differentiation; -[karanā] to make a difference; -[kī bāta] a secret; -[kholanā] to let the cat out of the bag; -[denā] to leak-out a secret; -[pānā] to know the secret of; -[lenā] to sound, to try to know the reality the secret.
...
Prakrit-English dictionary
Bheḍa (भेड) in the Prakrit language is related to the Sanskrit word: Bhera.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionary
Bhēda (ಭೇದ):—
1) [noun] the act of breaking (into pieces).
2) [noun] the act of tearing (into pieces).
3) [noun] the act of dividing.
4) [noun] a long, deep, narrow split, found on the surface; a rift; a crack.
5) [noun] an injury, damaging the tissue breaking of the skin caused by a blow, stroke of a weapon, etc. or dashing against hard substance, etc.; a wound.
6) [noun] a distributing of something divided; distribution; apportionment.
7) [noun] the degree by which one differs from another; the fact of being dissimilar and the extent of this; difference.
8) [noun] a kind, type or sort.
9) [noun] a divulging of a secret or a secret being divulged; disclosure; divulgence.
10) [noun] the act or process of changing, substitution, alteration or variation; a change.
11) [noun] difference between the opinions of two persons; the condition of having divurgent opinions.
12) [noun] a person who hates another intensely; a foe; an enemy.
13) [noun] the state, fact or feeling of being two or being different from another; duality.
14) [noun] evacuation of bowels; a passing of waste matters from the large intestine; defecation.
15) [noun] a large scale agitation (in a society).
16) [noun] emotional disburbance (within oneself).
17) [noun] the fact of being defeated; a defeat.
18) [noun] a sudden, sharp pain caused by involuntary contraction of a muscle or muscles from chill, strain, etc.; cramp.
19) [noun] a either temporary or permanent loss or impairment of voluntary movement, sensation in a body part; paralysis.
20) [noun] a contracting, compressing or being contracted, compressed; contraction.
21) [noun] (astrol. astron.) a conjugation of a few planets.
22) [noun] water.
23) [noun] (in politics) an expediency of causing difference of opinions among the opponents, thus breaking of their strength.
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Bhēda (ಭೇದ):—
1) [noun] the plant Sida cordifolia ( = S. carpinifolia) of Molvaceae family.
2) [noun] the pea plant Vigna unguiculata ( = V. catjang, = V. sinensis, = Dolichos sinensis, = D. catjang) of papilionaceae family.
3) [noun] its edible pea; cow pea.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
1) Bheḍā (भेडा):—n. (pl. of भेडो [bheḍo] ) 1. a collection of sheep and goats; 2. derog. a term used contemptuously for sexually explicit persons;
2) Bheda (भेद):—n. 1. difference; distinction; peculiarity; 2. kind; species; 3. splitting; separating; penetrating; 4. revealing; disclosing; 5. division; breach; rupture; fissure; 6. secret matter; mystery; 7. piece; portion; 8. charm; witchcraft; 9. magic;
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.
See also (Relevant definitions)
Starts with (+22): Bheda-jhar, Bhedabhava, Bhedabheda, Bhedabhedau, Bhedabhinna, Bhedabuddhi, Bhedadarpana, Bhedadarshana, Bhedadarshin, Bhedadassana, Bhedadevi, Bhedadhigama, Bhedadhippaya, Bhedadipaka, Bhedadipika, Bhedadrishti, Bhedagaruka, Bhedagati, Bhedagiri, Bhedagraha.
Full-text (+1007): Svarabheda, Mitrabheda, Abheda, Matabheda, Paribheda, Marmabheda, Bhedaka, Pabheda, Asthibheda, Prabheda, Putabheda, Vibheda, Sambheda, Ubbhida, Bhedakara, Bhedabhava, Silabheda, Pashanabheda, Udbheda, Rupabheda.
Relevant text
Search found 233 books and stories containing Bheda, Bheḍā, Bhēda, Bhēḍa, Bheḍa, Bhidi-na, Bhidi-ṇa; (plurals include: Bhedas, Bheḍās, Bhēdas, Bhēḍas, Bheḍas, nas, ṇas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Sun-Worshipping Sakadvipiya Brahmanas (by Martina Palladino)
Sivaprakasam (Study in Bondage and Liberation) (by N. Veerappan)
Means of release in Dvaita philosophy < [Chapter 6 - Means to Release]
Interpretations of the Mahavakyas by Shri Shankara < [Chapter 5 - Concept of Advatia]
Interpretations of the Mahavakyas by Shri Madhva < [Chapter 5 - Concept of Advatia]
Chandogya Upanishad (Madhva commentary) (by Srisa Chandra Vasu)
Sixth Adhyaya, Second Khanda (4 mantras)
Second Adhyaya, Fourteenth through Twenty-first Khandas (9 mantras)
General commentary of Sixth Adhyaya, Khandas Eight through Sixteen
Notices of Sanskrit Manuscripts (by Rajendralala Mitra)
Yuktimallika by Vadiraja (critical study) (by Gururaj K. Nippani)
10. Kapilakhyana also promises Bheda < [Critical exposition (3) Bhedasaurabha]
18. Bheda or difference is real < [Critical exposition (3) Bhedasaurabha]
24. The Sruti ‘dvasuparna...’ supports Bheda < [Critical exposition (3) Bhedasaurabha]
Rig Veda (translation and commentary) (by H. H. Wilson)
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