abhyasta

1 Exercised, practised.

2 Learnt by heart.

3 Repeated as the radical syllable of a verb.

E. abhi frequently, asa to throw or send, kta aff.

repeated practice; e. g. Suśr. (of food): viśuṣkamannamabhyastaṃ

na pākaṃ sādhu gacchati; or the same (of qualities which are re-

born in a future life): karmaṇā codito yena tadāpnoti punarbhave .

abhyastāḥ pūrvadehe ye tāneva bhajate guṇān. ² Repeatedly done,

repeated, frequently practised; e. g. Mitākṣ.: yadā tvetadeva

vimiśritaṃ pañcagavyaṃ trirātramabhyasyate tadā yatisāntapanasaṃjñā

labhate . etadeva tryahābhyastaṃ yatisāntapanaṃ smṛtam; or Amaruśat.:

bhrūbhedo racitaściraṃ nayanayorabhyastamāmīlanam &c.; or Mṛchchh.:

kālasyālpatayā ca cīvarakṛtaḥ skandhe na jātaḥ kiṇaḥ . nābhyastā ca

kaṣāyavastraracanā &c. Comp. also s. v. ākūpāra. ³ Mentally re-

peated, learnt by heart, studied; e. g. Bhartṛh.: nābhyastā bhuvi

vādivṛndadamanī vidyā vinītocitā…śūnyālaye dīpavat; or

Nagojibh. (in the introd. on Patanj.): bahūnāmapi samānapṛṣṭhoda-

rapāṇipādānāmadhyayanamadhīyānānāmekaḥ kaścitpaśyannapi svabhya-

stādhyayano'pi tīkṣṇabuddhirapi sanna paśyati . arthānabhijñatvāt;

or Mallin. (on Kiratārj.: sukṛtaḥ pariśuddha āgamaḥ kurute dīpa

ivārthadarśanam) sukṛtaḥ svabhyastaḥ. ⁴ (In Arithmetic.) Multi-

plied; e. g. Yāska: viṃśatidvidaśataḥ śataṃ daśadaśataḥ sahasraṃ

sahasvadayutaṃ niyutaṃ prayutaṃ tattadabhyastam &c. (Durga: sahasraṃ daśa-

kṛtvo'bhyastamayutaṃ…ayutamapi daśakṛtvo'bhyastaṃ niyutami-

tyucyate &c.); or Sūryasiddh.: trijyābhyastaṃ bhujaphalaṃ calakarṇavi-

bhājitam; or …tena (scil. bhūparidhinā) deśāntarābhyastā

grahabhuktirvibhājitā. [In pure-arithmetical works this term

is of less frequent occurrence than guṇita, saṃguṇita, hata,

āhata, nihata.] ⁵ (In Grammar.) Reduplicated (but see

abhyasta neuter); e. g. Yāska: erira itīrtirupasṛṣṭo'bhyastaḥ;

or rarivān . rātirabhyastaḥ.--Yāska in using abhyasta as a

masc. and therefore, with the ellipsis of dhātu (q. v.) differs

from Pāṇini who uses the word merely as a neuter; and

in applying it to a radical like īr, differs from Kātyāyana

and Patanjali, probably also from Pāṇini; see the following.

2. n. (-stam) (In Pāṇini); scil. aṅga q. v. The redupli-

cated base of a radical, in general, in the preterite (liṭ),

the aorist (caṅ), the desider. (san) and the intens. (yaṅ)

--comp. VI. 1. 8. 9. 11.--, moreover the reduplicated base

of a radical of the third class (hu &c. VI. 1. 10.) and the

base (being in reality a reduplicated one) of jakṣ, jāgṛ,

daridrā, cakās, dīdhī, vevī and śās (to which Kātyāy.

adds, though not with the consent of Patanj. and Kaiyy.:

sas and vaś VI. 1. 6 and vv.), before a sārvadhātuka, as well

as the reduplicated base of a radical of the named categories

in the participles (included in the foregoing terms) and in

such derivatives as babhru, yayu, cakra, ciklida &c. (VI. 1. 12 vv).

The term abhyasta n. comprises therefore, in Pāṇini, the

radical syllable and the syllable of reduplication (which

latter is called by him abhyāsa; VI. 1. 5.: ubhe abhyastam;

VI. 1. 4.: pūrvo'bhyāsaḥ); e. g. dadā--, and nenij--of

dadāti and nenijati are abhyastam (da--and ne--being

in these words the abhyāsa). Kātyāyana and Patanjali con-

clude from this definition of Pāṇini that the term can only

be used where there are two syllables representing the re-

duplication and that it is not applicable to the first syllable

in instances like īrtsanti (the desid. of ṛdh) or īpsanti

(the desid. of āp) (Kāty.: ubhegrahaṇaṃ saṃjñinirdeśārtham;

Pat.: antareṇāpyubhegrahaṇaṃ prakṛtaḥ saṃjñinirdeśaḥ . kathaṃ dve iti

vartate . idaṃ tarhi prayojanam; Kāty.: yatrobhe śabdasvarūpe śrūyete

tatrābhyastasaṃjñā yathā syāt; Pat.: iha mā bhūt . īrtsanti īpsa-

ntīti . īrtsan . īpsan . airtsan . aipsan). [The learned

Paṇḍits who partly complied and partly composed the

comm. of the present ed. of Pāṇ. have been mistaken, con-

sequently, when they supply at the term abhyasta the word

dhātu, instead of aṅga, in their gloss on VI. 1. 189. (‘abhyasta-

saṃjñakānāṃ dhātūnām &c.’ instead of …aṅgānām); for

such an ellipsis would unduly restrict the bearing of the

rule and be at variance not merely with the process of re-

duplication as conceived by Pāṇini (I. 1. 59.), but with the

neuter gender of the term. Pāṇini, it is true, calls the

seven quoted radicals jakṣ &c. ‘abhyasta’ (whence Patanjali

speaks of sapta jakṣityādayo'bhyastasaṃjñakāḥ--scil. dhātavaḥ--,

and the Kāś. comments jakṣa ityayaṃ dhāturityādayaścānye ṣaḍ

dhātavo'bhyastasaṃjñakā bhavanti, which is a much clearer para-

phrase of the Vārtt. and Bhāṣya, than the modern gloss

which renders ṣaṣ of the Sūtra simply with saptan), but,

not to speak of the exceptional nature of these radicals

which are not of a primitive kind, is is obvious that Pā-

ṇini, in connecting the neuter abhyastam (of the preceding

Sūtra) with the word jakṣityādayaḥ (of the following), did

not mean the dhātu, but the aṅga of these radicals, espe-

cially as he treats of the rules concerning the abhyasta, in

the chapter on aṅga (VI. 4. 1. to the end of the seventh

book). The same inaccuracy of supplying the word dhātu,

instead of aṅga, has been frequently committed by the same

Paṇḍits in the last named chapter (e. g. VII. 4. 69. 73. 84. 85.

86. 87. 88. 89. 90. 91. 92. 96. 97. &c. &c. where the Kāśikā either

omits the word supplied or has aṅga), but even Jayāditya

himself has nodded, though rarely.--One Sūtra may, in-

deed, lead to the assumption that Pāṇini, too, speaks of

a dhātu which is abhyasta, but merely apparently; VI. 1. 32. he

rules hvaḥ saṃprasāraṇam ‘there is samprasāraṇa of the radical

hve’; and VI. 1. 33. he adds ‘abhyastasya’; this latter word,

however, does not mean ‘when hve is abhyasta’, but, acc. to

Kāty. and Pat., when there is a reason for making ‘a re-

duplicated base’ of hve (viz. in the desid., intens. &c.); for

it is not this base (of two syllables) that suffers sampra-

sāraṇa, but the radical when it is not yet a reduplicated

base; properly speaking abhyastanimitte would have been

therefore a better Sūtra than abhyastasya; and, continues

Kātyāy., if Pāṇini meant to rule that a reduplicated base

(abhyasta) suffers sampr., a prohibition was at least required

for the syllable of reduplication (abhyāsa) &c.: Patanj.: hvo

'bhyastasyetyucyate . na caitad hvo'bhyastam . kasya tarhi hvāyayateḥ .

hva etadabhyastam . katham . ekāco dve prathamasyeti (VI. 1. 1.) .

evaṃ tarhi hvayaterabhyastasyetyucyate . na cātra hvayatirabhyastam .

kastarhi . hvāyayatiḥ . hvayatirevātrābhyastam . katham . ekāco

dve prathamasyetyevamapi; .. K. Vārtt.: abhyastanimitte'nabhyastasaṃpra-

sāraṇārtham ..; Pat.: abhyastanimitta iti vaktavyam . kiṃ prayoja-

nam . anabhyastasya saṃprasāraṇārtham . anabhyastasya saṃprasāraṇaṃ yathā

syāt . juhūṣati . johūyate ..; K. Vārtt.: abhyastasya prasāraṇe

hyabhyāsaprasāraṇāprāptiḥ ..; Pat.: abhyastaprasāraṇe hi abhyāsa-

prasāraṇasyāprāptiḥ syāt &c.--In the Vārtt. 1. to VI. 1.

186. abhyastasic is a Dwandwa, before it becomes com-

pounded with the following artha. E. as (cl. 4) with abhi,

kṛt aff. kta.

mfn. (-staḥ-stā-staṃ)

1. Exercised, practiced.

2. Learnt by heart.

3.
Repeated as the radical syllable of a verb.

E. abhi frequently, asa
to throw or send, kta aff.

1) gelesen, studirt RAGH. 1, 8.

— 2) reduplicirt NIR. 4, 23. 25. P. 6, 1, 5. 33. 189. 4, 112. 7, 1, 4. 78. 3, 87. 3, 4, 109.

— 3) multiplicirt NIR. 3, 10.