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     Grammar Search "gati" has 2 results.
     
gati: neuter nominative singular stem: gati
gati: neuter accusative singular stem: gati
     Amarakosha Search  
9 results
     
     Monier-Williams
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324 results for gati
     
Devanagari
BrahmiEXPERIMENTAL
gatif. going, moving, gait, deportment, motion in general etc. View this entry on the original dictionary page scan.
gatif. manner or power of going View this entry on the original dictionary page scan.
gatif. going away View this entry on the original dictionary page scan.
gatif. procession, march, passage, procedure, progress, movement (exempli gratia, 'for example' astra-g-,the going or flying of missile weapons ; parāṃ gatiṃ-gam-,"to go the last way", to die; daiva-g-,the course of fate ; kāvyasya g-,the progress or course of a poem ) View this entry on the original dictionary page scan.
gatif. arriving at, obtaining (with genitive case locative case,or in fine compositi or 'at the end of a compound') etc. View this entry on the original dictionary page scan.
gatif. acting accordingly, obeisance towards (locative case) View this entry on the original dictionary page scan.
gatif. path, way, course (exempli gratia, 'for example' anyatarāṃ gatiṃ-gam-,"to go either way", to recover or die ) etc. View this entry on the original dictionary page scan.
gatif. a certain division of the moon's path and the position of the planet in it (the diurnal motion of a planet in its orbit?) View this entry on the original dictionary page scan.
gatif. issue View this entry on the original dictionary page scan.
gatif. running wound or sore View this entry on the original dictionary page scan.
gatif. place of issue, origin, reason View this entry on the original dictionary page scan.
gatif. possibility, expedient, means etc. View this entry on the original dictionary page scan.
gatif. a means of success View this entry on the original dictionary page scan.
gatif. way or art, method of acting, stratagem View this entry on the original dictionary page scan.
gatif. refuge, resource View this entry on the original dictionary page scan.
gatif. see p.260 View this entry on the original dictionary page scan.
gatif. the position (of a child at birth) View this entry on the original dictionary page scan.
gatif. state, condition, situation, proportion, mode of existence etc. View this entry on the original dictionary page scan.
gatif. a happy issue View this entry on the original dictionary page scan.
gatif. happiness View this entry on the original dictionary page scan.
gatif. the course of the soul through numerous forms of life, metempsychosis, condition of a person undergoing this migration etc. View this entry on the original dictionary page scan.
gatif. manner View this entry on the original dictionary page scan.
gatif. the being understood or meant View this entry on the original dictionary page scan.
gatif. (in gram.) a term for prepositions and some other adverbial prefixes (such as alam-etc.) when immediately connected with the tenses of a verb or with verbal derivatives (see karmapravacanīya-) View this entry on the original dictionary page scan.
gatif. a kind of rhetorical figure View this entry on the original dictionary page scan.
gatif. a particular high number View this entry on the original dictionary page scan.
gatif. "Motion"(personified as a daughter of kardama- and wife of pulaha-) View this entry on the original dictionary page scan.
gatim. Name of a son of anala- View this entry on the original dictionary page scan.
gatibhaṅgam. impediment to progress, stoppage View this entry on the original dictionary page scan.
gatibhedam. idem or 'm. impediment to progress, stoppage ' , View this entry on the original dictionary page scan.
gatihīnamfn. without refuge, forlorn View this entry on the original dictionary page scan.
gatikan. going, motion View this entry on the original dictionary page scan.
gatikan. course View this entry on the original dictionary page scan.
gatikan. condition View this entry on the original dictionary page scan.
gatikan. refuge, asylum View this entry on the original dictionary page scan.
gatif. the not being different from one another (?) View this entry on the original dictionary page scan.
gatif. Name of a plant View this entry on the original dictionary page scan.
gatif. of a river View this entry on the original dictionary page scan.
gatimatmfn. possessed of motion, moving View this entry on the original dictionary page scan.
gatimatmfn. having issues or sores View this entry on the original dictionary page scan.
gatimatmfn. connected with a preposition or some other adverbial prefix Va1rtt. 4 View this entry on the original dictionary page scan.
gatiśaktif. the power of motion View this entry on the original dictionary page scan.
gatitālinm. Name of an attendant in skanda-'s retinue View this entry on the original dictionary page scan.
abhinnagatimfn. not changing its course View this entry on the original dictionary page scan.
abhyudgatif. going to meet, View this entry on the original dictionary page scan.
adhogatif. descent, downward movement, degradation. View this entry on the original dictionary page scan.
adhogati mfn. going downwards, descending. View this entry on the original dictionary page scan.
adhvagatim. travelling, a journey, View this entry on the original dictionary page scan.
ādityagatif. course of the sun View this entry on the original dictionary page scan.
āgatif. arrival, coming, return etc. View this entry on the original dictionary page scan.
āgatif. origin View this entry on the original dictionary page scan.
āgatif. rise, origination (as of the world) View this entry on the original dictionary page scan.
agatimfn. not going, halting, without resource, helpless View this entry on the original dictionary page scan.
agatif. stoppage View this entry on the original dictionary page scan.
agatif. want of resort or resource, unsuccessfulness , not cohabiting with a woman. View this entry on the original dictionary page scan.
agatikamf(ā-)n. without resort or resources View this entry on the original dictionary page scan.
agatikamf(ā-)n. not to be walked on (as an evil path) View this entry on the original dictionary page scan.
agatikagatif. the resort of one who has no resort, a last resource View this entry on the original dictionary page scan.
ajagatimfn. "accessible (only) to goats", steep (as a road), View this entry on the original dictionary page scan.
ākāśagatif. going through the atmosphere View this entry on the original dictionary page scan.
alakṣyagatimfn. moving invisibly. View this entry on the original dictionary page scan.
amitagatim. Name of a vidyādhara- View this entry on the original dictionary page scan.
amitagatim. Name of a jaina- author. View this entry on the original dictionary page scan.
amṛtagatif. Name of a metre (consisting of four times ten syllables). View this entry on the original dictionary page scan.
anāgatif. non-arrival View this entry on the original dictionary page scan.
anāgatif. non-attainment View this entry on the original dictionary page scan.
anāgatif. non-accession. View this entry on the original dictionary page scan.
ananyagatif. sole resort or resource. View this entry on the original dictionary page scan.
ananyagati mfn. having only one (or no other) resort or resource left. View this entry on the original dictionary page scan.
ananyagatikamfn. having only one (or no other) resort or resource left. View this entry on the original dictionary page scan.
anatyantagatif. the sense of"not exceedingly", sense of diminutive words. View this entry on the original dictionary page scan.
aṅgatim. ( ag-), fire View this entry on the original dictionary page scan.
aṅgatim. a Brahman who maintains a sacred fire View this entry on the original dictionary page scan.
aṅgatim. brahmā- View this entry on the original dictionary page scan.
aṅgatim. viṣṇu- View this entry on the original dictionary page scan.
aṅgatim. see aṅkati-. View this entry on the original dictionary page scan.
annagatif. the oesophagus, gullet. View this entry on the original dictionary page scan.
antagati(/anta--) ([ ]) mfn. going to the end, perishing. View this entry on the original dictionary page scan.
antikagatif. going near. View this entry on the original dictionary page scan.
anugatif. following, imitation, dying out. View this entry on the original dictionary page scan.
ānugatikamfn. (fr. anu-gata-), relating to or proceeding from, following View this entry on the original dictionary page scan.
anugatikam. a follower, an imitator. View this entry on the original dictionary page scan.
arthagatif. understanding the sense View this entry on the original dictionary page scan.
arthagatif. meaning, sense, View this entry on the original dictionary page scan.
asaṃgatif. "incongruity, improbability", Name of a rhetorical figure etc. View this entry on the original dictionary page scan.
asaṃgatif. non-association with View this entry on the original dictionary page scan.
asitagatim. "having a black course", fire (- dyuti-,"shining like fire"), View this entry on the original dictionary page scan.
āśugatitvan. the going or moving quickly View this entry on the original dictionary page scan.
aśvagatif. "the pace of a horse", Name of a metre (containing four verses of eighteen [or sixteen?] syllables each). View this entry on the original dictionary page scan.
ātmagatif. one's own way View this entry on the original dictionary page scan.
ātmagatif. "course of the soul's existence", life of the spirit View this entry on the original dictionary page scan.
atyantagatif. complete accomplishment View this entry on the original dictionary page scan.
atyantagatif. (in grammar) the sense of"completely." View this entry on the original dictionary page scan.
avagatif. conceiving, guessing, anticipating View this entry on the original dictionary page scan.
avāggatif. the way downwards (to the hell) View this entry on the original dictionary page scan.
avijñātagatimfn. whose course is unknown View this entry on the original dictionary page scan.
avijñātagatim. Name of a son of anila- View this entry on the original dictionary page scan.
avyaktagatimfn. going imperceptibly. View this entry on the original dictionary page scan.
bauddhasaṃgatif. Name of work on alaṃ-kāra- (quoted in ) View this entry on the original dictionary page scan.
bhinnagatimfn. going with great strides or quickly View this entry on the original dictionary page scan.
bhīṣugati(?) mfn. intimidating View this entry on the original dictionary page scan.
brahmasūtrasaṃgatif. Name of Comm. on the brahma-sūtra- View this entry on the original dictionary page scan.
cakitagatimfn. walking timidly or hurriedly, View this entry on the original dictionary page scan.
cakragatif. rotation, revolution View this entry on the original dictionary page scan.
cakravadgatimfn. turning like a wheel View this entry on the original dictionary page scan.
caturgatimfn. having 4 kinds of going View this entry on the original dictionary page scan.
caturgatimfn. "going on 4 feet", a tortoise View this entry on the original dictionary page scan.
chadmagatif. approaching clandestinely View this entry on the original dictionary page scan.
chandagatif. interpretation of the veda- (nda-for ndas) View this entry on the original dictionary page scan.
daivagatif. "course of destiny", fortune (tyā- equals daivāt-) View this entry on the original dictionary page scan.
dhruvagatif. a firm position View this entry on the original dictionary page scan.
dhruvagatimfn. going firmly View this entry on the original dictionary page scan.
dhūmavadgatimfn. moving like smoke View this entry on the original dictionary page scan.
dīrghagatim. "making long journeys", a camel View this entry on the original dictionary page scan.
dṛggatif. the cosine of the zenith-distance or the sine of the highest or central point of the ecliptic at a given time View this entry on the original dictionary page scan.
dṛggatijīvāf. () View this entry on the original dictionary page scan.
dṛggatijyāf. (Scholiast or Commentator on ) idem or 'f. ()' View this entry on the original dictionary page scan.
drutagatimfn. going quickly, hastening View this entry on the original dictionary page scan.
drutataragatimfn. drutatara
durgatimfn. equals -gata- View this entry on the original dictionary page scan.
durgatif. misfortune, distress, poverty, want of (genitive case) etc. View this entry on the original dictionary page scan.
durgatif. hell View this entry on the original dictionary page scan.
durgatināśinīf. "removing distress", Name of durgā- View this entry on the original dictionary page scan.
dvidhāgatim. "going in 2 ways", a crab or crocodile View this entry on the original dictionary page scan.
gaganagatim. "moving in the air", a sky-inhabitant View this entry on the original dictionary page scan.
gajagatif. a stately gait like that of an elephant View this entry on the original dictionary page scan.
gambhīragatimfn. extending deeply (as a sore) View this entry on the original dictionary page scan.
gaṇanāgatif. a particular high number View this entry on the original dictionary page scan.
gatāgatif. "going and coming", dying and being born again View this entry on the original dictionary page scan.
gātāgatikamf(ī-)n. (fr. gatāgata-), caused by going and coming gaRa akṣadyūtādi-. View this entry on the original dictionary page scan.
gatānugatikamfn. following what precedes, following custom or the conduct of others, imitative View this entry on the original dictionary page scan.
gātānugatikamf(ī-)n. (fr. gatānugata-), caused by following or imitating what precedes View this entry on the original dictionary page scan.
gatyāgatif. (in compound) coming and going, appearance and disappearance View this entry on the original dictionary page scan.
gogati(g/o--) f. the way or path of cows View this entry on the original dictionary page scan.
guptagatim. "going secretly", a spy View this entry on the original dictionary page scan.
haṃsagatimfn. having a swan's gait View this entry on the original dictionary page scan.
harigatif. Name of work View this entry on the original dictionary page scan.
gatineyaSee jārat-. View this entry on the original dictionary page scan.
jaloddhatagatif. "exulting motion in water", a metre of 4 x 12 syllables. View this entry on the original dictionary page scan.
jihmagatimfn. going tortuously (a snake) , View this entry on the original dictionary page scan.
kālagatif. lapse of time View this entry on the original dictionary page scan.
kāmagatimfn. going or coming of one's own accord View this entry on the original dictionary page scan.
karmagatif. the course of Fate View this entry on the original dictionary page scan.
khagatif. "flight in the air", a metre of 4 x 16 syllables. View this entry on the original dictionary page scan.
khelagatimfn. having a stately walk View this entry on the original dictionary page scan.
krāntipātagatif. motion of the nodes of the ecliptic, precession of the equinox. View this entry on the original dictionary page scan.
kṛṣṇagatim. "whose way is black", fire View this entry on the original dictionary page scan.
kṣīṇagatimfn. with slackened or diminished motion or progress. View this entry on the original dictionary page scan.
kṣipragatimfn. going quickly View this entry on the original dictionary page scan.
kugatif. "wrong path", deviation from the path of righteousness View this entry on the original dictionary page scan.
kuṭilagatimfn. being in a particular period of the retrograde course (as a planet) View this entry on the original dictionary page scan.
kuṭilagatif. a species of the ati-jagatī- metre (equals candrikā-). View this entry on the original dictionary page scan.
laghugatimfn. having a quick step View this entry on the original dictionary page scan.
lokagatif. "way of the world", actions of men View this entry on the original dictionary page scan.
madhyamagatif. (in astronomy) mean motion of a planet View this entry on the original dictionary page scan.
mahāgati(prob.) f. a particular high number View this entry on the original dictionary page scan.
mahāsiṃhagatimfn. having the gait or bearing of a noble lion (said of yudhi-ṣṭhira-) (see ) View this entry on the original dictionary page scan.
mandagatimfn. moving slowly ( mandagatitva -tva- n.) View this entry on the original dictionary page scan.
mandagatitvan. mandagati
maṇḍūkagatif. the gait of a frog ( maṇḍūkagatilālasa -lālasa- mfn.ardently desiring the gait of a frog) View this entry on the original dictionary page scan.
maṇḍūkagatimfn. (in gram.) leaping like a frog id est skipping several sūtra-s View this entry on the original dictionary page scan.
maṇḍūkagatilālasamfn. maṇḍūkagati
manogatif. "heart's course", wish, desire View this entry on the original dictionary page scan.
manogatimfn. going where one will View this entry on the original dictionary page scan.
matigatif. "mental course", mode of thought View this entry on the original dictionary page scan.
mayūragatif. "peacock's gait", Name of a metre View this entry on the original dictionary page scan.
nabhogatif. "sky-going", soaring, flying View this entry on the original dictionary page scan.
gatithi Name (also title or epithet) of the fifth tithi- of the light half of the month caitra-, View this entry on the original dictionary page scan.
nānāgatim. "moving in different ways", the wind View this entry on the original dictionary page scan.
naṭagatif. a kind of metre View this entry on the original dictionary page scan.
nityagatimfn. moving continually View this entry on the original dictionary page scan.
nityagatim. wind, or the god of wind View this entry on the original dictionary page scan.
padagatif. going on foot, manner of going, gait View this entry on the original dictionary page scan.
pādaprakaraṇasaṃgatif. Name of work View this entry on the original dictionary page scan.
pāñcagatikamf(ī-)n. consisting of 5 forms of existence View this entry on the original dictionary page scan.
pañcagatisamatikrāntam. "having passed through the 5 forms of existence", Name of gautama- buddha- (some reckon 6 formsSee ) . View this entry on the original dictionary page scan.
paṅkagatif. a small fish, Macrognathus Pancalus View this entry on the original dictionary page scan.
pāpagatim. ill-fated View this entry on the original dictionary page scan.
pāragatif. going through, reading, studying View this entry on the original dictionary page scan.
paramagatif. any chief resource or refuge (as a god or protector) View this entry on the original dictionary page scan.
paramagatif. final beatitude View this entry on the original dictionary page scan.
paramātmagatiprakāśam. Name of work View this entry on the original dictionary page scan.
paribhūtagatitrayamfn. surpassing three times the age of man View this entry on the original dictionary page scan.
plavagatim. "moving by jumps", a frog View this entry on the original dictionary page scan.
plutagatif. moving by leaps View this entry on the original dictionary page scan.
plutagatim. a hare View this entry on the original dictionary page scan.
prapannagatidīpikāf. Name of work View this entry on the original dictionary page scan.
praskhaladgatimfn. with a tottering step View this entry on the original dictionary page scan.
prasthānaviklavagatimfn. one whose step falters in walking View this entry on the original dictionary page scan.
pratigatif. () return. View this entry on the original dictionary page scan.
pratīpagatif. () ( ) a retrograde movement. View this entry on the original dictionary page scan.
pratipathagatimfn. going along the road View this entry on the original dictionary page scan.
pratyāgatif. coming back, return, arrival View this entry on the original dictionary page scan.
pratyudgatif. ( etc.) going forth towards, rising from a seat (as a mark of respect) and going out to meet (especially a guest). View this entry on the original dictionary page scan.
pretagatif. the way of the departed (with gam-,"to die") View this entry on the original dictionary page scan.
prītisaṃgatif. a covenant of friendship, friendly alliance with (instrumental case) View this entry on the original dictionary page scan.
gatithamfn. numerous, manifold (see gaṇat-, bahut-). View this entry on the original dictionary page scan.
purogatim. a dog View this entry on the original dictionary page scan.
puruṣagatif. Name of a sāman- View this entry on the original dictionary page scan.
romodgatif. () equals roma-harṣa- above. View this entry on the original dictionary page scan.
śabdagatif. "method of sounds", music, song View this entry on the original dictionary page scan.
śabdagatimfn. uttering sounds View this entry on the original dictionary page scan.
sadāgatim. (for sadā-g-See under sadā-) equals nirvāṇa- View this entry on the original dictionary page scan.
sadāgatim. equals sad-īśvara- View this entry on the original dictionary page scan.
sadāgatif. (for sad-āg-See under 1. sad-) constancy View this entry on the original dictionary page scan.
sadāgatimfn. always in motion View this entry on the original dictionary page scan.
sadāgatim. wind (also in medical sense), the god of wind View this entry on the original dictionary page scan.
sadāgatim. the sun View this entry on the original dictionary page scan.
sadāgatim. the Universal Spirit View this entry on the original dictionary page scan.
sadgatif. good or happy state or fortune etc. View this entry on the original dictionary page scan.
sadgatif. the way of good men View this entry on the original dictionary page scan.
sadgatietc. See . View this entry on the original dictionary page scan.
sagatikamfn. connected with a preposition etc. (See gati-) View this entry on the original dictionary page scan.
sakṛdgatif. only a possibility Scholiast or Commentator on View this entry on the original dictionary page scan.
samāgatif. coming together, meeting, union View this entry on the original dictionary page scan.
samāgatif. approach, arrival, similar condition or progress View this entry on the original dictionary page scan.
samānagatimfn. "going together", agreeing together ( samānagatitva -tva- n.) View this entry on the original dictionary page scan.
samānagatitvan. samānagati
saṃgatif. coming together, meeting with (genitive case or compound) etc. View this entry on the original dictionary page scan.
saṃgatif. going or resorting to (locative case) View this entry on the original dictionary page scan.
saṃgatif. association, intercourse, society, company (with instrumental case with and without saha-or samam-; locative case genitive case,or compound) etc. View this entry on the original dictionary page scan.
saṃgatif. a league, alliance View this entry on the original dictionary page scan.
saṃgatif. sexual union View this entry on the original dictionary page scan.
saṃgatif. meeting or coming to pass accidentally, chance, accident ( saṃgatyā tyā-, ind."by chance, haply") etc. View this entry on the original dictionary page scan.
saṃgatif. adaptation, fitness, appropriateness, applicability View this entry on the original dictionary page scan.
saṃgatif. connection with, relation to (instrumental case or compound) View this entry on the original dictionary page scan.
saṃgatif. becoming acquainted, knowledge View this entry on the original dictionary page scan.
saṃgatif. questioning for further information View this entry on the original dictionary page scan.
saṃgatif. (in the pūrva-mīmāṃsā-) one of the 5 members (Avayavas) of an adhikaraṇa- View this entry on the original dictionary page scan.
saṃgatika(in fine compositi or 'at the end of a compound') equals saṃ-gati- View this entry on the original dictionary page scan.
sāṃgatikamfn. (fr. saṃ-gati-) relating to society, social, associating View this entry on the original dictionary page scan.
sāṃgatikam. a new comer, visitor, guest, acquaintance View this entry on the original dictionary page scan.
sāṃgatikam. one who comes to transact business View this entry on the original dictionary page scan.
saṃgatilakṣaṇan. Name of work View this entry on the original dictionary page scan.
saṃgatimālāf. Name of work View this entry on the original dictionary page scan.
saṃgatinmfn. come together, met, assembled View this entry on the original dictionary page scan.
saṃgatiprakāśam. Name of work View this entry on the original dictionary page scan.
saṃgativādam. Name of work View this entry on the original dictionary page scan.
saṃgativicāram. Name of work View this entry on the original dictionary page scan.
saṃkṣiptagatif. one of the 7 parts in the circle of the nakṣatra-s (according to to parāśara-'s system) View this entry on the original dictionary page scan.
śaraṇāgatif. approach for protection View this entry on the original dictionary page scan.
śaraṇāgatidīpikāf. Name of work View this entry on the original dictionary page scan.
śaraṇāgatigadyan. Name of work View this entry on the original dictionary page scan.
śaraṇāgatitātparyaślokopanyāsam. Name of work View this entry on the original dictionary page scan.
sarpagatif. a snake's tortuous movement (in wrestling)
sarvagatif. the refuge of all View this entry on the original dictionary page scan.
satatagati() m. "always moving", the wind. View this entry on the original dictionary page scan.
satsaṃgatif. equals -saṅga- View this entry on the original dictionary page scan.
saugatikam. (only ) a Buddhist View this entry on the original dictionary page scan.
saugatikam. a mendicant View this entry on the original dictionary page scan.
saugatikam. an atheist View this entry on the original dictionary page scan.
saugatikan. atheism, scepticism. View this entry on the original dictionary page scan.
siddhagatif. gaRa deva-pathādi-. View this entry on the original dictionary page scan.
śīghragatif. the swiftest motion of a planet (id est when arrived at the conjunction) View this entry on the original dictionary page scan.
śīghragatimfn. equals -ga- View this entry on the original dictionary page scan.
śīghrataragatimfn. moving more swiftly View this entry on the original dictionary page scan.
siṃhavikrāntagatimfn. having a lion's gait View this entry on the original dictionary page scan.
sitetaragatim. "having a black course", fire View this entry on the original dictionary page scan.
śivagatimfn. having a prosperous course, auspicious, happy View this entry on the original dictionary page scan.
śivagatimfn. worshipping śiva- View this entry on the original dictionary page scan.
śivagatim. (with jaina-s) Name of the 24 arhat-s of the past utsarpiṇī- View this entry on the original dictionary page scan.
skhalitagatimfn. having an unsteady gait, tottering, staggering View this entry on the original dictionary page scan.
sphuṭasūryagatif. apparent or true motion of the sun View this entry on the original dictionary page scan.
sthiragatim. "moving firmly or slowly", Name of the planet Saturn (see śanaiścara-) View this entry on the original dictionary page scan.
sugatif. a good or happy condition, welfare, happiness, bliss etc. View this entry on the original dictionary page scan.
sugatif. a secure refuge View this entry on the original dictionary page scan.
sugatimfn. having a good or auspicious position (as a planet) View this entry on the original dictionary page scan.
sugatim. Name of a son of gaya- View this entry on the original dictionary page scan.
sugatim. of an arhat- (prob. wrong reading for su-mati-) View this entry on the original dictionary page scan.
sugatisopānan. Name of work View this entry on the original dictionary page scan.
suragatif. the being born as a god View this entry on the original dictionary page scan.
suśaphagatimukhamfn. having beautiful hoofs (and) gait (and) mouths View this entry on the original dictionary page scan.
svagatif. a kind of metre (varia lectio kha-g-). View this entry on the original dictionary page scan.
svāgatikamfn. bidding welcome to any one View this entry on the original dictionary page scan.
svairagatimfn. going about freely View this entry on the original dictionary page scan.
svargagatif. View this entry on the original dictionary page scan.
svargatif. View this entry on the original dictionary page scan.
tigmagatimfn. of (violent id est) cruel practices View this entry on the original dictionary page scan.
tiryaggatif. the state of an animal in transmigration View this entry on the original dictionary page scan.
tiryaggatimatinn. an animal, . View this entry on the original dictionary page scan.
tīvragatimfn. moving rapidly View this entry on the original dictionary page scan.
tīvragatimfn. being in a bad condition View this entry on the original dictionary page scan.
tīvragatif. rapid gait, 67. View this entry on the original dictionary page scan.
tvaritagatif. "swift motion", a metre View this entry on the original dictionary page scan.
uccairgatif. going up, ascending, View this entry on the original dictionary page scan.
udaggatif. equals -ayan/a- above. View this entry on the original dictionary page scan.
udgatif. coming forth View this entry on the original dictionary page scan.
udgatif. going up, rising, ascent View this entry on the original dictionary page scan.
udgatif. bringing up View this entry on the original dictionary page scan.
udgatif. vomiting View this entry on the original dictionary page scan.
upagatif. approach, going near View this entry on the original dictionary page scan.
upagatif. undergoing View this entry on the original dictionary page scan.
ūrdhvagatif. the act of going or tending upwards View this entry on the original dictionary page scan.
ūrdhvagatif. the act of skipping, bounding View this entry on the original dictionary page scan.
ūrdhvagatimfn. going or tending upwards, reaching the heaven etc. View this entry on the original dictionary page scan.
ūrdhvagatim. fire View this entry on the original dictionary page scan.
gatitaetc. See . View this entry on the original dictionary page scan.
vaikuṇṭhagatif. going to viṣṇu-'s heaven View this entry on the original dictionary page scan.
vaiṣṇavaśaraṇāgatif. Name of work View this entry on the original dictionary page scan.
vakragatimfn. equals prec. View this entry on the original dictionary page scan.
vakragatimfn. equals -gāmin- View this entry on the original dictionary page scan.
vakragatif. crooked or winding course, apparent retrograde motion or retrogression (said of the course of a planet) View this entry on the original dictionary page scan.
varendragatim. Name of an author View this entry on the original dictionary page scan.
vātadhrājigatimfn. sweeping along like wind View this entry on the original dictionary page scan.
vāyugatimfn. going like the wind, swift as wind, fleet View this entry on the original dictionary page scan.
vikrāntagatim. a man with a portly gait View this entry on the original dictionary page scan.
vilambitagatif. "slow or tardy in motion", Name of a metre View this entry on the original dictionary page scan.
vinirgatif. coming forth, issuing View this entry on the original dictionary page scan.
viparītagatimfn. going backwards or in a reverse direction View this entry on the original dictionary page scan.
viparītagatif. inverse or reverse motion View this entry on the original dictionary page scan.
vipathagatif. the going in a wrong way View this entry on the original dictionary page scan.
vīragatif. "a hero's resort", indra-'s heaven View this entry on the original dictionary page scan.
visaṃjñāgatif. a particular high number View this entry on the original dictionary page scan.
viśvaggatietc. wrong reading for viṣvag-aśva- etc. View this entry on the original dictionary page scan.
viṣvaggatimfn. going all about or everywhere, entering into every (topic) View this entry on the original dictionary page scan.
viyadgatif. motion in the air View this entry on the original dictionary page scan.
vṛṣabhagatim. "going on a bull", Name of śiva- View this entry on the original dictionary page scan.
vyāsasūtrasaṃgatif. Name of work on the above sūtra-. View this entry on the original dictionary page scan.
vyatiṣaṅgatiṣajyaind. seizing each other by the hand View this entry on the original dictionary page scan.
vyatiṣaṅgatiṣaṅginmfn. (in fine compositi or 'at the end of a compound') hanging or sitting on View this entry on the original dictionary page scan.
vyāvṛttagatimfn. one whose movement has ceased, abated, subsided, lulled (as wind) View this entry on the original dictionary page scan.
yajurgatim. Name of kṛṣṇa- View this entry on the original dictionary page scan.
yatheṣṭagatimfn. going as one wishes, View this entry on the original dictionary page scan.
yogagatif. state of union, the being united together View this entry on the original dictionary page scan.
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gati गतिः f. [गम्-भावे क्तिन्] 1 Motion, going, moving, gait; गतिर्विगलिता Pt.4.78; अभिन्नगतयः Ś.1.14; (न) भिन्दन्ति मन्दां गतिमश्वमुख्यः Ku.1.11 do not mend their slow gait (do not mend their pace); so गगनगतिः Pt.1; लघुगतिः Me.16; U.6.23. -2 Access, entrance; मणौ वज्रसमुत्कीर्णे सूत्रस्येवा- स्ति मे गतिः R.1.4. -3 Scope, room; अस्त्रगतिः Ku.3.19; मनोरथानामगतिर्न विद्यते Ku.5.64; नास्त्यगतिर्मनोरथानाम् V.2. -4 Turn, course; दैवगतिर्हि चित्रा, Mu.7.16. -5 Going to, reaching, obtaining; वैकुण्ठीया गतिः Pt.1 obtaining Heaven. -6 Fate, issue; भर्तुर्गतिर्गन्तव्या Dk.13. -7 State, condition; दानं भोगो नाशस्तिस्रो गतयो भवन्ति वित्तस्य Bh.2.43; Pt.1.16. -8 Position, station, situation, mode of existence; परार्ध्यगतेः पितुः R.8.27; कुसुमस्तबकस्येव द्वे गती स्तो मनस्विनाम् Bh.2.14; Pt.1.41,42. -9 A means, expedient, course, alternative; अनुपेक्षणे द्वयी गतिः Mu.3; का गतिः what help is there, can't help (often used in dramas) Pt.1.319; अन्या गतिर्नास्ति K.158; cf. also अगतिका हि एषा गतिः यत् कृत्स्नसंयोगे सति विकल्पसमुच्चयौ स्याताम् ŚB. on MS.1.5.47. -1 Recourse, shelter, refuge, asylum, resort; विद्यमानां गतिर्येषाम् Pt.1.32,322; आसयत् सलिले पृथ्वीं यः स मे श्रीहरिर्गतिः Sk. -11 Source, origin, acquisition; क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति Bg.2.43; Ms.1.5. -12 a way, path. -13 A march, procession. -14 An event, issue, result. -15 The course of events, fate, fortune. -16 Course of asterisms. -17 The diurnal motion of a planet in its orbit. -18 A running wound or sore, fistula. -19 Knowing; अपेन पूर्वं न मयेति का गतिः Ki.14.15; knowledge, wisdom. -2 Transmigration, metempsychosis; Ms.6.73;12.3,23,4-45; त्यज बुद्धिमिमां गतिप्रवृत्ताम् Bu. Ch.5.36; Bhāg.1.17.1. -21 A stage or period of life, (as शैशव, यौवन, वार्धक). -22 (In gram.) A term for preposition and some other adverbial prefixes (such as अलम्, तिरस् &c.) when immediately connected with the tenses of a verb or verbal derivatives. -23 Position of a child at birth. -Comp. -अनुसरः following the course of another. -ऊन a. impassable, desert. -भङ्गः stoppage. -हीन a. without refuge, helpless, forlorn.
gatikam गतिकम् 1 Going, motion. -2 Course. -3 Condition, -4 Refuge, asylum.
gati गतिला 1 A series, succession. -2 A river.
gatimat गतिमत् a. 1 In motion, moving; गिरिरिव गतिमानपक्ष- लोपात् V.3.3. -2 Having running sores, fistulous. -3 Possessing means (such as wealth, books &c.); अगाधाश्चाप्रतिष्ठाश्च गतिमन्तश्च नारद Mb.12.286.7. com. -4 Learned.
agati अगतिः f. [न. त.] 1 Want of resort or recourse; necessity. -2 Want of access (lit. & fig.); अगतिस्तत्र रामस्य यत्र गमिष्यामि विहायसा Rām; मनोरथानामगतिर्न विद्यते Ku. 5.64, See under गति. -3 Evil path; अगतिश्च गतिश्चैव लोकस्य विदिता तव Mb.12.16.6. अगति (ती) क. a. 1 Helpless,without any resort or resource; बालमेनमगतिमादाय Dk.9; दण्डस्त्वगतिका गतिः Y.1. 346. -2 The last resource or shift; अगतिका गतिर्ह्येषा पापा राजोपसेविनाम् । V.l. अगतीकगतीनस्मान्नष्टार्थानर्थसिद्धये Mb.12. 1.16.
aṅgati अङ्गतिः [अङ्गति यात्यनेन, अङ्ग् करणे अति] 1 A conveyance, vehicle (f. also ). -2 [अङ्ग्यते गम्यते सेवादिना कर्मणि अति] Fire. -3 Brahmā. -4 [कर्तरि अति] A Brāhmaṇa who maintains the sacred fire.
anāgati अनागतिः f. Non-arrival, non-attainment, nonaccess.
anugati अनुगतिः f. 1 Following; बलस्य चतुरङ्गस्य नायकानुगतिर्नयः Rām.; गतानुगतिको लोकः Pt.1.342. following, imitating; see under गत. -2 Consent, approval; अकाम˚ forced consent.
apagati अपगतिः f. A bad fate (going to hell &c.); येन चापगतिर्भवेत् Pt.2.18.
ānugatika आनुगतिक a. (-की f.) Relating to a follower, following.
udgati उद्गतिः f. 1 Going up, rising, ascent. -2 Appearance; कुसुम˚ K.59; rise, origin. -3 Vomiting.
upagati उपगतिः f. 1 Approach, going near; कररुद्धनीवि दयितो- पगतौ Śi.9.75. -2 Knowledge, acquaintance. -3 Acceptance, receipt. -4 Attainment, acquirement.
gātāgatika गातागतिक a. (-की f.) Caused by going or coming.
gātānugatika गातानुगतिक a. (-की f.) Caused by blindly following or imitating custom or example.
pratyāgati प्रत्यागतिः f. Coming back, return. प्रत्यागमः pratyāgamḥ प्रत्यागमनम् pratyāgamanam प्रत्यागमः प्रत्यागमनम् 1 Return, coming back. -2 Arrival.
pratyudgati प्रत्युद्गतिः f., प्रत्युद्गमः, प्रत्युद्गमनम् Going out or rising from one's seat to meet or greet a guest. प्रत्युद्गमनीयम् pratyudgamanīyam प्रत्युद्गमनीयम् A clean pair of garments; गृहीतप्रत्युद्गम- नीयवस्त्रा Ku.7.11. (v. l. for ˚पत्युद्गमनीयवस्त्रा); see उद्गमनीय.
sagatika सगतिक a. Connected with a preposition &c.
saṃgati संगतिः f. 1 Union, meeting, conjunction; भवत्याः संगत्याः फलमिति च कल्याणि कलये Ā. L.17. -2 Company, society, association, intercourse; मनो हि जन्मान्तरसंगतिज्ञम् R.7.15; क्षणमिह सज्जनसंगतिरेका भवति भवार्णवतरणे नौका Moha M.6. -3 Sexual union. -4 Visiting, frequenting. -5 Fitness, appropriateness, applicability, consistent relation. -6 Accident, chance, accidental occurrence, -7 Knowledge. -8 Questioning for further knowledge. -9 (In पूर्वमीमांसा) One of the five members of an अधिकरण.
samāgati समागतिः f. 1 Coming together, union, meeting. -2 Arrival, approach. -3 Similar condition or progress.
sāṃgatika सांगतिक a. (-की f.) Relating to union or society, associating. -कः 1 A visitor, guest, new-comer; नैकग्रामीण- मतिथि विप्रं साङ्गतिकं तथा Ms.3.13. -2 One who comes to transact business.
saugatikaḥ सौगतिकः 1 A Buddhist. -2 A Buddhist mendicant. -2 An atheist, a heretic, an unbeliever. -कम् Unbelief, heresy, atheism, scepticism.
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gati f. gait, course, motion, flight; going away, departure; progress; success; attainment (of, g., lc., --°ree;); way, path; egress, outlet; source, basis; expedient, means, feasibleness; stratagem; refuge; state, condition, nature; transmigration, human lot; manner; preposition or adverb combined with a verb.
gatibhaṅga m. impeded or un steady gait; -bheda, m. id.; -mat, a. moving.
agatika a. having no resource left; â gati, f. very last resource.
agati f. no way, impossibility; a. not going; helpless, unhappy; -tâ, f. stand-still.
avagati f. understanding, apprehension; -kkheda-ka, a. determining, distinguishing; -dhâra&ntod;a, n. restriction; emphasis on preceding word.
avihatagati a. of unim peded course; -hita-siddha, pp. unfeigned, unartificial.
āgati f. arrival, return (-tva, n. abst. n.); origin; coming up to, joining.
udgati f. coming forth, springing up.
kṛṣṇagati m. (black-pathed), fire; -katurdasî, f. 14th day of the dark half= new moon; -ganma½ashtamî, f. a certain eighth day which is Krishna's birthday; -tâ, f., -tva, n. blackness; -nayana, -netra, a. black-eyed; -paksha, m. dark fortnight (full moon to new moon); -bhûma, m. black soil; -bhogin, m. kind of black snake; -mukha, a. (î) black-mouthed; -mriga, m. black ante lope; -yagurveda, m. Black Yagur-veda.
gaganagati m. dweller in the sky; -kara, m. sky-goer, bird; -kârin, a. coming from the sky (voice); -tala, n. vault of heaven; -nagara, n. mirage; -pratishtha, a. being in the air; -lih, a. reaching to the sky; -vihârin, a. moving in the sky; -sad, m. denizen of the sky; -sindhu, f. celestial Ganges; -sparsana, m. N. of one of the Ma ruts; -spris, a. touching=dwelling in, the sky; reaching to the sky.
durgati a. id.; f. distress, misfor tune, poverty.
drutagati a. swift-paced, hasty; -tara-gati, a. moving faster; -tva, n. melt ing, emotion; -pada, n. ad. with swift steps, hastily; n. a metre (swift-paced); -vilamb ita, n. a metre (fast and slow).
romodgati f. erection of the hair, thrill; -½udgama, -½udbheda, m. id.
saṃgati f. meeting with (g., --°ree;); resorting to a place, frequenting (lc.); asso ciation, intercourse (also sexual), with (in. ±saha, samam, g., lc., --°ree;); alliance (rare); accidental occurrence (rare); fitness, appro priateness; connexion, relation, to (in., --°ree;): in. by chance, haply.
sadgati f. good position, happy lot; way of good men; -guna, m. good quality, virtue; a. virtuous; -guru, m. good teacher; -dharma, m. good law, true justice; Bud dhist and Jain designation of their doctrine: -pundarîka, n. Lotus of the Good Law, T. of a Buddhist work; -bhâva, m. real being, existence; real state of things, truth; true purport (of a work); uprightness; good na ture, kindness, affection, for (prati); faith fulness: -srî, f. N. of a goddess; -bhûta, pp. true; -bhritya, m. good servant.
sadāgati f. constancy; a. con tinually moving; m. wind.
sāṃgatika m. [samgati] old acquaintance; -gat-ya, n. intercourse, with (saha).
svargati f. going to heaven; death.
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gati tarpayāmi śG.4.9.3.
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"gati" has 118 results.
     
gati(1)literally motion; stretching out, lengthening of a syllable. The word is explained in the Prātiśakhya works which define it as the lengthening of a Stobha vowel with the utterance of the vowel इ or उ after it, exempli gratia, for example हाइ or हायि for हा; similarly आ-इ or अा -यि ; (2) a technical term used by Pāṇini in connection with prefixes and certain indeclinables which are called गति, confer, compare P.I.4.60-79. The words called gati can be compounded with the following word provided the latter is not a verb, the compound being named tatpuruṣa e.g, प्रकृतम् , ऊरीकृत्य confer, compare P.II.2.18; the word गति is used by Pāṇini in the masculine gender as seen in the Sūtra गतिरनन्तरः P.VI. 2.49 and hence explained as formed by the addition of the affix क्तिच् to गम्, the word being used as a technical term by the rule क्तिच्क्तौ च संज्ञायाम् P.III.3.174; (3) realization, understanding; confer, compare उभयगतिरिह भवति Paribhāṣenduśekhara of Nāgeśa. Pari.9; सांप्रतिकाभावे भूतपूर्वगतिः Paribhāṣenduśekhara of Nāgeśa. Pari 76; अगत्या हि परिभाषा अाश्रीयते Puruṣottamadeva's Paribhāṣāvṛtti.adeva Pari. Pāṭha 119.
agati(1)absence of any other recourse or alternative. confer, compare अगत्या हि खलु परिभाषाश्रीयते. Puruṣottamadeva's Paribhāṣāvṛtti.adevaPari. vṛtti Pari.119;(2) which is not a word termed gati. confer, compare चनचिदिवगोत्रादितद्धिताम्रेडितेष्वगते: P. VII.1.57.
atyantagaticomplete contact of the verbal activity ( क्रिया ); confer, compareP. V.4.4.
anatyantagatiabsence of the verbal activity in all ways or respects incomplete activity; exempli gratia, for example छिन्नकम् not completely cut, confer, compare अनत्यन्तगतौ क्तात् P. V.4.4.
arthagaticomprehension of sense; confer, compare अर्थगत्यर्थः शब्दप्रयोगः अर्थे संप्रत्याययिष्यामीति शब्दः प्रयुज्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.44, III.1.7 et cetera, and others
ubhayagatiboth the alternatives; both the senses; double signification; confer, compare उभयगतिरिह भवति P.I.1.23,Vārt 4,Pari. Śek, Par. 9 where the word ubhaya refers to both the senses-the ordinary one ( अकृत्रिम } and the technical one ( कृत्रिम)--exempli gratia, for example the meanings ( i ) numeral, and ( ii ) words बहु, गण et cetera, and others of the word संख्या.
gatikārakaparibhāṣāa popular name given to the maxim गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पतेः; confer, compare Paribhāṣenduśekhara of Nāgeśa. Pari. 75.
gatinighātathe grave ( अनुदात्त ) accent of the गति word before a verb with an acute ( उदात्त ) accent; confer, compare तिङिचोदात्तवति P. VIII.1.71.
gatisamāsaa compound with the preceding gati word prescribed by the rule कुगतिप्रादयः P.II. 2.18; confer, compare गतिसमास । निष्कौशाम्बिः, निर्वाराणसि: M.Bh. on II. 4. 26 .
prakarṣagatipreferential treatment, special consideration ; confer, compare तत्र प्रकर्षगतिर्विज्ञास्यते साधीयः यः अल्विधिः इति, M.Bh.on P.I. 1.56; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.94 Vart. 6.
bhūtapūrvagatiliterally denotation of something which formerly was existing; a consideration of that form of a word which was formerly present. The word is used frequently by commentators when they try to apply a rule of grammar to a changed wording under the plea that the wording required by the rule was formerly there; confer, compareभूतपूर्वगत्या (पकारलोपे कृतेपि ) दाप् भविष्यति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.20 Vārttika (on the Sūtra of Pāṇini). 9; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.56, VII.1.9 and VII.3.103; confer, comparealso सांप्रतिकाभावे भूतपूर्वगतिः Par. Śeḵ. Pari. 76.
maṇḍūkagatiliterallythe gait of a frog; jump; the continuation of a word from a preceding Sūtra to the following Sūtra or Sūtras in the manner of a frog by omitting one or more Sūtras in the middle; the word मण्डूकप्लुति is also used in the same sense especially by later grammarians; confer, compare अथवा मण्डूकगतयोधिकाराः | यथा मण्डूका उत्प्लुत्योत्प्लुत्य गच्छन्ति तद्वदधिकाराः || Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.3 Vārttika (on the Sūtra of Pāṇini).2, II. 3.32, II. 4.34, VI.1.16, VI.3.49,VII. 2.117.
sakṛdgatior सकृद्गतिन्याय the maxim or convention of the non-application of a grammatical rule of Operaton any longer when, on conflict with another, it has been once set aside. The maxim is सकृद्वतौ विप्रतिषेधे यद्बाधितं तद्वाधितमेव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1. 56, I.4. 2, VI.3.42 et cetera, and others cf also Par. Sek. Pari. 40.
sagatior सगतिक accompanied by a preposition which is called गति; cf सगतिरपि तिङ् P. VIII. 1.68; confer, compare also सगतिरपि । प्रपचति M.Bh. on P VIII.1.68.
sakṛdgatior सकृद्गतिन्याय the maxim or convention of the non-application of a grammatical rule of Operaton any longer when, on conflict with another, it has been once set aside. The maxim is सकृद्वतौ विप्रतिषेधे यद्बाधितं तद्वाधितमेव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1. 56, I.4. 2, VI.3.42 et cetera, and others cf also Par. Sek. Pari. 40.
sagatior सगतिक accompanied by a preposition which is called गति; cf सगतिरपि तिङ् P. VIII. 1.68; confer, compare also सगतिरपि । प्रपचति M.Bh. on P VIII.1.68.
a(1)the first letter of the alphabet in Sanskrit and its derived languages, representing the sound a (अ): (2) the vowel a (अ) representing in grammatical treatises, except when Prescribed as an affix or an augment or a substitute,all its eighteen varieties caused by accentuation or nasalisation or lengthening: (3) personal ending a (अ) of the perfeminine. second.pluraland first and third person.singular.; (4) kṛt affix c (अ) prescribed especially after the denominative and secondary roots in the sense of the verbal activity e. g. बुभुक्षा, चिन्ता, ईक्षा, चर्चा et cetera, and othersconfer, compare अ प्रत्ययात् et cetera, and others (P.III 3.102-106); (5) sign of the aorist mentioned as añ (अङ्) or cañ (चङ्) by Pāṇini in P. III i.48 to 59 exempli gratia, for example अगमत्, अचीकरत्; (6) conjugational sign mentioned as śap (शप्) or śa (श) by Pāṇini in P. III.1.68, 77. exempli gratia, for example भवति, तुदति et cetera, and others; (7) augment am (अम्) as prescribed by P. VI.1.58; exempli gratia, for example द्रष्टा, द्रक्ष्यति; (8) augment aṭ (अट्) prefixed to a root in the imperfeminine. and aorist tenses and in the conditional mood e. g. अभवत्, अभूत्, अभविष्यत् confer, compare P. VI.4.71; (8) kṛt affix a (अ) prescribed as अङ्, अच्, अञ्, अण्, अन्, अप्, क, ख, घ, ञ, ड् , ण, et cetera, and others in the third Adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī.; (9) taddhita affix. affix a (अ) mentioned by Pāṇini as अच्, अञ् अण्, अ et cetera, and others in the fourth and the fifth chapters of the Pāṇini's Aṣṭādhyāyī. of Pāṇini; (10) the samāsānta affix a (अ), as also stated in the form of the samāsānta affixes (डच् , अच्, टच्, ष्, अष् and अञ्) by Pāṇini in V.4.73 to 121;(11) substitute a (अश्) accented grave for इदम before case-affixes beginning with the inst. instrumental case. case: (12) remnant (अ) of the negative particle नञ् after the elision of the consonant n (न्) by नलोपो नञः P. vi.3.73.
akṛtliterally non-krt: an affix applied to a root, but different from the conjugational affixes. confer, compare अकृत्सार्वधातुक्रयोर्दीर्ध: P. VII. 4.25.
athusconjugational affix of perfeminine. 2nd person. dual Parasmaipada. substituted for the personal ending थस्, confer, compare P. III. 4.82.
adantaending with the short vowel अ; confer, compare P. VIII.4.7: a term applied to nouns of that kind, and roots of the tenth conjugation which are given with the letter अ at their end which is not looked upon as mute (इत्) c.g. कथ,गण. et cetera, and others Mark also the root पिच described by पतञ्जलि as अदन्त confer, compare पिबिरदन्तः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56., Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 4.43.
adādiname given to the class of roots belonging to the second conjugation, as the roots therein begin with the root अद्. The word अदिप्रभृति is also used in the same sense; confer, compare अदिप्रभृतिभ्यः शपः p.II. 4.72: confer, comparealso अदाद्यनदाद्योरनदादेरेव given by Hemacandra as a Paribhāṣā corresponding to the maxim लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य Hemacandra's Śabdānuśāsana. Pari.61.
adukaug. अद् added to the word एक before the negative particle न; exempli gratia, for example एकान्नविंशतिः, एकान्नत्रिंशत् confer, compare P.VI 3.76.
anaña word without the negative particle ( नञ् ) before it, e. g. धेनुरनञि कमुत्पादयति, a sūtra in Āpiśali's grammar quoted in Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.45 see also P. II. 1. 60, VII. 1. 37.
anitya(1)not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be usedition On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara.
anvācayaaggregation of a secondary element along with the primary one: यत्रैकस्य प्राधान्यमितरदप्रधाने तदनुरोधेनान्वाचीयमानता अन्वाचयः Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.II 2.29. One of the four senses of च, exempli gratia, for exampleभिक्षामट गां चानय; confer, compare प्लक्षश्चेत्युक्ते गम्यत एतत्सापेक्षोयं प्रयुज्यत इति |
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
āgarvīyaa class of roots forming a subdivision of the Curādigaṇa or the tenth conjugation beginning with पद् and ending with गर्व् which are only ātmanepadin; exempli gratia, for example पदयते, मृगयते, अर्थयते, गर्वयते.
ādādikabelonging to the second conjugation or class of roots which begins with the root अद्; confer, compare दैवादिकस्यैव ग्रहणं भविष्यति नादादिकस्य Pur.Pari. 67.
ādhṛṣīyaa sub-division of roots belonging to the चुरादिगण or tenth conjugation beginning with युज् and ending with धृष् which take the Vikaraṇa णिच् optionally id est, that is which are also conjugated like roots of the first conjugation; exempli gratia, for example यीजयति,योजयते, योजति;साहयति-ते, सहति.
āsvadīyaa sub-division of the चुरादि (Xth conjugation) roots, beginning with the root ग्रस् and ending with the root स्वद्, which take the Vikaraṇa णिच् id est, that is which are conjugated like roots of the tenth conjugation, only if they are transitive in sense.
i(1)the vowel इ, representing all its eighteen forms viz. short, long protracted, acute, grave, circumflex, pure and nasalised; exempli gratia, for example इ in यस्येति च P.VI.4.128;(2) Uṅādi affix ई(3)tad-affix इच्(इ)applied to Bahuvrihi compounds in the sense of exchange of action or as seen in words like द्विदण्डि exempli gratia, for example केशाकेशि, दण्डादण्डि, द्विमुसलि et cetera, and others confer, compare इच् कर्मव्यतिहारे P.V.4. 127,also V.4.128; (4) kṛt (affix). affix कि (इ) confer, compare उपसर्गे घोः किः P.III.3.92; (5) augment इट् (इ); see इट् (6) conjugational affix इट् of the 1st person. singular. or Ātmanep. Ātmanepada
(1)kṛt (affix). affix (इ), in the sense of verbal activity applied to any root, the word so formed being used in the feminine. gender and in connection with narration or in interrogation; exempli gratia, for example कां त्वं कारिमकार्षीः । सर्वौ कारिमकार्षम् । confer, compare Pāṇini III.3.110: (2) kṛt (affix). affix in the sense of verbal activity applied to the roots वप् and others exempli gratia, for example वापिः, वासि: et cetera, and others confer, compare P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 7;(3) tad-affix इ in the sense of offspring applied to a noun ending in अ; e.g, दाक्षि: confer, compare P.IV.1. 95-7, 153.
id(1)augment इ prefixed,in general in the case of all roots barring a few roots ending in vowels except ऊ and ऋ and roots शक्, पच्, et cetera, and others, to such affixes of non-conjugational tenses and moods as begin with any consonant except ह् and य्; confer, compare आर्धधातुकस्येड् वलादेः P.VII.2.35 to 78 and its exceptions P.VII.2.8 to 34; (2) personal ending of the third person singular. or Ātmanep. Ātmanepada
indraname of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127.
īthe long vowel ई which is technically included in the vowel इ in Pāṇini's alphabet being the long tone of that vowel; (2) substitute ई for the vowel अा of the roots घ्रा and ध्मा before the frequentative sign यङ् as for example in जेघ्रीयते, देध्मीयते, confer, compare P.VII. 4.31; (3) substitute ई for the vowel अ before the affixes च्वि and क्यच् as, for instance, in शुक्लीभवति, पुत्रीयति et cetera, and others; confer, compareP.VII.4.32, 33; (4) substitute ई for the vowel अा at the end of reduplicated bases as also for the vowel आ of bases ending in the conjugational sign ना, exempli gratia, for example मिमीध्वे, लुनीतः et cetera, and others; cf P.VI. 4.113; (5) substitute ई for the locative case case affix इ ( ङि ) in Vedic Literature, exempli gratia, for example सरसी for सरसि in दृतिं न शुश्कं सरसी शयानम्,: confer, compare Kāś. on P. VII.1.39: (6) taddhita affix. affix ई in the sense of possession in Vedic Literature as for instance in रथीः,सुमङ्गलीः, confer, compare Kāś on. P.V.2.109: (7) the feminine. affix ई ( ङीप् , ङीञ् or ङीन् ); confer, compare P.IV.1.58, 15-39, IV.1.40-65, IV.1.13.
u(1)labial vowel standing for the long ऊ and protracted ऊ3 in Pāṇini's grammar unless the consonant त् is affixed to it, उत् standing for the short उ only: (2) Vikaraṇa affix उ of the 8th conjugation ( तनादिगण ) and the roots धिन्व् and कृण्व्;confer, compareP.III. 1.79-80; (3) substitute (उ) for the vowel अ of कृ,exempli gratia, for example कुरुतः, कृर्वन्ति before weak Sārvadhātuka affixes, confer, compareP.VI 4.110; (4) kṛt (affix). affix उ added to bases ending in सन् and the roots आशंस्, भिक्ष्, विद्, इष् as also to bases ending in क्यच् in the Vedic Literature,exempli gratia, for example चिकीर्षुः भिक्षुः, बिन्दुः,इच्छुः,सुम्नयु; confer, compare P. III. 2.168-170; (5) Uṅādi affix उ ( उण् ) e.g, कारुः, वायुः, साधुः, et cetera, and others; confer, compare Uṅādi I.1; (6) mute vowel उ added to the first letters of a class of consonants in Pāṇini's grammar to show the whole class of the five letters; exempli gratia, for example कु, चु, टु, तु, पु which stand for the Guttural, the palatal the lingual, the dental and the labial classes respectively; confer, compare also ष्टुना ष्टुः P.VIII.4.41(7) उ added to न् showing the consonant न् as nasalized n; cf, नुः V.Pr. III.133.
us(1)substitute for झि ending of the third person.plu., in the perfect tense and in the present tense in the case of the roots विद् and ब्रू, exempli gratia, for example विदुः and आहुः confer, compare P. III.4.82-84 ; (2) substitute जुस् (उस्) for झि in the potential and the benedictive moods, as also after the aorist sign स् and after roots of the third conjugation, roots ending in आ and the root विद्, e. g. पचेयुः भूयासुः अकार्षुः, अबिभयुः अदुः, अविदुः, et cetera, and others; confer, compare Kāś. on III.4.108-112.
ekavākyaan expression giving one idea, either a single or a composite one. A positive statement and its negation, so also, a general rule and its exception are looked upon as making a single sentence on account of their mutual expectancy even though they be sometimes detached from each other confer, compare विदेशस्थमपि सदेकवाक्यं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.4.67; confer, compare also निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैव अन्वयः । तत्रैकवाक्यता पर्युदासन्यायेन । संज्ञाशास्त्रस्य तु कार्यकालपक्षे न पृथग्वाक्यार्थबोधः । Par. Śek on Pari. 3. Such sentences are, in fact, two sentences, but, to avoid the fault of गौरव, caused by वाक्यभेद, grammarians hold them to be composite single sentences.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kātantraprakriyāa name given to the Kātantra Sūtras which were written in the original form as a Prakriyāgrantha or a work discussing the various topics such as alphabet, euphonic rules, declension, derivatives from nouns, syntax, conjugation derivatives from roots et cetera, and others et cetera, and others
kuṭādia group of roots headed by the root कुट् of the VIth conjugation after which an affix which is neither ञित् nor णित् becomes ङित्,and as a result prevents the substitution of गुण or वृद्धि for the preceding vowel e. g. कुटिता, कुटितुम् । confer, compare गाङ्कुटादिभ्योञ्णिन्डित् I.2.1.
kriyākalāpaa grammatical work on the conjugation of roots written by Vijayānanda.
kraiyādikaa root belonging to the class of roots which are headed by क्री and which are popularly known as roots of the ninth conjugation; confer, compare यथा तु वार्तिकं तथा कैयादिकस्याप्यत्र ग्रहणमिष्यते Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.48.
krayādigaṇaa class of roots headed by the root क्री ( डुक्रीञ् ) to which the conjugational sign ना ( श्ना ) is added; roots of the ninth conjugation.
khaśkṛt affix added to the roots यज् (causal), ध्मा, धे,रुज्, वह्, लिह्, पच् , दृश् , तप्, मन् et cetera, and others preceded by certain specified upapada words. The root undergoes all the operations such as the addition of the conjugational sign et cetera, and others before this खश् on account of the mute letter श् which makes खश् a Sārvadhātuka affix, and the augment म् is added to the preceding उपपद if it is not an indeclinable on account of the mute letter ख्; e. g. जनमेजयः, स्तनंधयः, नाडिंधमः, असूयै. पश्यः पण्डितंमन्यः etc,; confer, compare Pāṇ. III2.28-37, 83.
carkarītaa term used by the ancient grammarians in connection with a secondary root in the sense of frequency; the term यङ्लुगन्त is used by comparatively modern grammarians in the same sense. The चर्करीत roots are treated as roots of the adadi class or second conjugation and hence the general Vikarana अ ( शप् ) is omitted after them.The word is based on the 3rd person. sing form चर्करीति from .the root कृ in the sense of frequency; exempli gratia, for example चर्करीति, चर्कर्ति, बोभवीति बोभोति; confer, compare चर्करीतं च a gana-sutra in the gana named ’adadi’ given by Panini in connection with अदिप्रभृतिभ्य; शपः Pāṇini. II.4.72; confer, compare also चर्करीतमिति यङ्लुकः प्राचां संज्ञा Bhasa Vr. on P. II. 4.72, The word चेक्रीयित is similarly used for the frequentative when the sign of the frequentative viz. य ( यङ् ) is not elidedition See चेक्रीयित.
curādia class or group of roots headed by the root चुर्, familiarly known as the tenth conjugation.
caurādikaa root belonging to the tenth conjugation of roots ( चुरादिगण ) ; confer, compare अामः इति चौरादिकस्य णिचि वृद्धौ सत्यां भवति । Kāśikā of Jayāditya and Vāmana. on P. VII. 3. 34.
juhotyādigaṇathe class of roots headed by हु after which the vikarana Sap is elided and the root is reduplicated in the four conjugational tenses; third conjugation of roots.
jauhotyādikaa root belonging to the जुहोत्यादिगण or the third conjugation. ज्ञानदीपिका name of a commentary on Amarasimha’s Amarakosa written by Sripati (Chakravartin) in the 14th century.
the first consonant of the lingual class ( टवर्ग ) possessed of the properties श्वासानुप्रदान, अघोष, विवृतकण्ठत्व and अल्पप्राणत्व. When prefixed or affixed to an affix as an indicatory letter, it signifies the addition of the feminine. affix ङीप् ( ई ); confer, compare P. IV. 1.15, When added to the conjugational affixes ( लकार ) it shows that in the Atmanepada the vowel of the last syllable is changed to ए. confer, compare P. III. 4.79. When added to an augment ( अागम ), it shows that the augment marked with it is to be prefixed and not to be affixed; e. g. नुट्, तुट् et cetera, and others; cf P. I. 1.46.
ṇa(1)krt affix अ, added optionally to the roots headed by ज्वल् and ending with कस् in the first conjugation (see ज्वलिति a reference to some preceding word, not necessarily on the same page.) in the sense of agent, and necessarily to the root श्यै, roots ending with अा and the roots व्यध्, आस्रु, संस्रु, इ with अति, सो with अव, हृ with अव, लिह्, श्लिष् and श्वस्, to the roots दु and नी without any prefix and optionally to ग्रह्: e. g. ज्वालः or ज्वलः, अवश्यायः, दायः, धायः, व्याधः, अास्त्रावः, संस्त्रवः, अत्यायः, अवसायः, अवहार:, लेहः, श्लेष:, श्वास:, दावः, नाय:, ग्रहः or ग्राहः: ; in the case of the root ग्रह् the affix ण is applied by ब्यवस्थितविभाषा, the word ग्रहः meaning a planet and the word ग्राहः meaning a crocodile; cf Kāśikā of Jayāditya and Vāmana. on P. III. 1.140-143; (2) krt affix अ in the sense of verbal activity ( भाव ) applied along with the affix अप् to the root अद् with नि; exempli gratia, for exampleन्यादः निघसः; confer, compare P. III.3.60; (3) krt affix ण prescribed by the Varttikakara after the roots तन्, शील्. काम, भक्ष् and चर् with आ; confer, compare P.III.1.140 Vart 1, and III. 2.l Vart. 7; (4) taddhita affix. affix अ in the sense of अपत्य added along with टक् also, to a word referring to a female descendant (गेीत्रस्त्री) if the resultant word indicates censure ; e. g. गार्भ्यः गार्गिकः confer, compare P. IV.1.147, 150; (5) taddhita affix. affix अ in the sense of अपत्य added also with the affix फिञ्, to the word फाण्टाहृति: (6) taddhita affix. affix अ in the sense of 'a game' added to a word meaning 'an instrument in the game'; exempli gratia, for example दाण्डा, मौष्टा: confer, compare P. IV.2.57: {7) taddhita affix. affix अ added to the word छत्त्र and others in the sense of 'habituated to' exempli gratia, for example छात्र:, शैक्षः, पौरोहः चौर:: confer, compare P.IV. 4.62: (8) taddhita affix. affix अ added to the words अन्न, भक्त, सर्व, पथिन् , यथाकथाच, प्रज्ञा, श्रद्धा, अर्चा, वृत्तिं and अरण्य in the senses specified with respect to each ; exempli gratia, for example आन्नः (मनुष्यः) भाक्तः ( शालिः ), सार्वे ( सर्वस्मै हितम् ), पान्थः, याथाकथाचं (कार्यम्), प्राज्ञः or प्रज्ञावान् , श्राद्धः or श्रद्धावान् , अार्चः or अर्चावान् , घार्त्तः or वृत्तिमान् and अारण्याः ( सुमनसः ); confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV. 4.85, 100, V.1.10, 76, 98, V.2.101 and IV.2.104 Varttika.
ṇicaffix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् et cetera, and others e. g. चोरयति, चोरयते; confer, compare P. III. 1.25: (2) applied to any root to form a causal base from it, e. g. भावयति from भू, गमयति from गम्: confer, compare हेतुमति च P. III. 1.26: (3) applied to the words मुण्ड, मिश्र etc, in the sense of making, doing, practising et cetera, and others ( करण ); e. g. मुण्डं करोति मुण्डयति, व्रतयति (eats something or avoids it as an observance), हलं गृह्नाति हलयति et cetera, and others; cf P. III. 1.21; (4) applied to the words सत्य, पाश, रूप, वीणा, तूल, श्लोक, सेना, लोमन, त्वच्, वर्मन्, वर्ण and चूर्ण in the various senses given by the Varttikakara to form denominative roots ending in इ: e. g. सत्यापयति, पाशयति etc; confer, compare P. III.1.25: (5) applied to suitable words in the sense of composing, exempli gratia, for example सूत्रं करोति सूत्रयति, et cetera, and others: (6)applied to a verbal noun ( कृदन्त ) in the sense of 'narrating' with the omission of the krt affix and the karaka of the verbal activity put in a suitable case; e. g. कंसं घातयति for the sentence कंसवधमाचष्टे or बलिं बन्धयति for बलिबन्धमाचष्टे,or रात्रिं विवासयति, सूर्यमुद्गमयति, पुष्येण योजयति et cetera, and others: confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 1.26. Roots ending in णिच् (णिजन्त) take the conjugational endings of both the Parasmaipada and the, Atmanepada: confer, compare णिचश्च P. I. 3.74. They have perfect forms by the addition of अाम् with a suitable form of the perfect tense of the root कृ, भू or अस् placed after अाम्, the word ending with अाम् and the verbal form after it being looked upon as separate words e. g. कारयां चकार कारयां चक्रे et cetera, and others; cf P. III.1.35, 40. They have the aorist form, with the substitution of the Vikarana चङ् ( अ ) for च्लि before which the root is reduplicated; e. g. अचीकरत्, अबीभवत् et cetera, and others: confer, compare P.III.1.48, VI.1.11 as also VII.4.93-97.
tanādia class of roots headed by the root तन्, which is popularly caIIed as the eighth conjugation to which the conjugational sign उ is added: exempli gratia, for example तनोतेि, करोति, कुरुते confer, compare P. II. 4.79: III. 1.79.
tānādikaa root of the tanadi class of roots (8th conjugation).
tāsconjugational sign or Vikarana (तासि) added to a root in the first future before the personal endings which become accented grave (अनुदात्त); confer, compare P.VI.1.186; it has the augment इ prefixed, if the root, to which it is added, is सेट्, confer, compare P. VI. 4. 62.
tudādia class of roots headed by the root तुद् which take the conjugational sign अ ( श ) and which are popularly called roots of the sixth conjugation, confer, compare P. III.1.77.
taudādikaa root belonging to the तुदादि class of roots ( sixth conjugation ) which take the vikarana अ ( श ) causing no guna or vrddhi substitute for the vowel of the root.
thuk(1)augment थ् added to the words षष्, कति, कतिपय and चतुर्: see थ् a reference to some preceding word, not necessarily on the same page.; (2) augment थ् added to the root अस् of the fourth conjugation Paras. before the affixes of the aorist. exempli gratia, for example अास्थत्: cf P.VII.4.17.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
daśadhuṣkaraṇathe ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works.
daśabalakārikāa short treatise on the roots belonging to more than one conjugation; the name of the author is not given.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
daśadhuṣkaraṇathe ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works.
daśabalakārikāa short treatise on the roots belonging to more than one conjugation; the name of the author is not given.
divādia class of roots of the fourth conjugation, headed by the root दिव् ( दीव्यति ), called also दीव्यत्यादि confer, compare P. I. 2.27.
daivādikaa root belonging to the fourth conjugation of roots.( दिवादिगण ); confer, compareजसु ताडेन इति चुरादौ पठ्यते तस्येदं ग्रहणं, न देवादिकस्य, Kāśikā of Jayāditya and Vāmana. on P. II 3.56.
dhātukalpalatikāa short treatise on the roots of the different conjugations written by a grammarian named Dhananjaya.
dhātvartheliterally meaning of a root, the verbal activity, named क्रिया or भावः . confer, compare धात्वर्थः क्रिया; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2. 84, III.2.115. The verbal activity is described generally to be made up of a series of continuous subordinate activities carried on by the different karakas or agents and instruments of verbal activity helping the process of the main activity. When the process of the verbal activity is complete, the completed activity is looked upon as a substantive or dravya and a word denoting it, such as पाक,or याग does not get conjugational affixes, but it is regularly declined like a noun.Just as स्वार्थ, द्रब्य, लिङ्ग, संख्या, and कारक are given as प्रातिपदिकार्थ, in the same manner क्रिया, काल, पुरुष, वचन or संख्या, and कारक are given as धात्वर्थ, as they are shown by a verbal form, although strictly speaking verbal activity (क्रियorभाव) alone is the sense of a root, as stated in the Mahbhasya. For details see Vaiyak.Bh.Sara, where it is said that fruit ( फल) and effort ( ब्यापार ) are expressed by a root, confer, compare फलव्यापारयोर्धातुः. The five senses given a reference to some preceding word, not necessarily on the same page. are in fact conveyed not by a root, but by a verb or अाख्यात or तिडन्त.
na(1)the consonant न् (see न् a reference to some preceding word, not necessarily on the same page.) with the vowel added to it for facility of utterance, confer, compare Taittirīya Prātiśākhya.I. 21 ; (2) taddhita affix. affix न added to words headed by पामन् in the sense of possession; exempli gratia, for example पामनः, हेमनः et cetera, and others, cf P. V. 2.100; (3) taddhita affix. affix न as found in the word ज्योत्स्ना derived from ज्योतिष्, cf P. V. 2.114; (4) unadi affix न as found in the word स्योनः; cf Kāśikā of Jayāditya and Vāmana. on P. VI.4.19; (5) the krt affix नङ् as also नन् prescribed after the roots यज्, याच्, यत्, विच्छ्, प्रच्छ्, रक्ष् and स्वप् , e g. यज्ञ:, याञ्चा, प्रश्नः et cetera, and others, cf P. III. 3.90, 91; (6) the negative particle न given by Panini as नञ् and referred to in the same way, which (id est, that is न.) when compounded with a following word is changed into अ or अन् or retained in rare cases as for instance in नभ्राट्, नासत्यौ, नक्षत्रम् et cetera, and others cf P. VI.3.73-75;(7) taddhita affix.affix न (नञ्) applied to the words स्त्री and पुंस् in senses given from P. IV. 1.92 to V. 2.1 e. g. स्त्रैणं, पौंस्नम् confer, compare IV. 1.87.
nañthe negative particle ( नञ् ) which possesses the six senses which are sketched as सादृश्यं तदभावश्च तदन्यत्वं तदल्पता । अप्राशस्त्यं विरोधश्च नञर्थाः षट् प्रकीर्तिताः and which are respectively illustrated by the examples अनिक्षुः शरः, भूतले घटो नास्ति, अघट: पट:, अनुदरमुदरं तरुण्याः, अब्राह्मणो वार्धुषिकः and असुर: दैत्य: । See न (6).
navagaṇīa term used in connection with the first nine ganaas or conjugations given by Panini in his Dhatupatha, the tenth conjugation being looked upon as a secondary conjugation.
(1)taddhita affix. affix ना as also नाञ् prescribed respectively after वि and नञ् (negative particle न ) in the sense of separation; e. g. विना, नाना ; (2) case ending ना substituted for the inst. instrumental case. singular. affix टा (called also अाङ् in ancient grammars) in the masculine gender after words called घि i. e. words ending in इ or उ excepting such as are called नदी.
nādi(a root)beginning with न् in the Dhatupatha as contrasted with one beginning with ण् ( णादि ) whose ण् is, of course, changed into न् when conjugational and other forms are arrived at; confer, compare सर्वे नादयो णोपदेशा नृतिनन्दिनदिनक्किनाटिनाथृनाधृनॄवर्जम् M.Bh. on VI. 1.65.
nityasamāsaan invariably effective compound; the term is explained as अस्वपदविग्रहो नित्यसमासः i. e. a compound whose dissolution cannot be shown by its component words as such; e. g. the dissolution of कुम्भकारः cannot be shown as कुम्भं कारः, but it must be shown as कुम्भं करोति स: । The upapadasamasa, the gatisamsa and the dative tatpurusa with the word अर्थ are examples of नित्यसमास.
niṣedhanegation; prohibition; cf निषेधपञ्चसूत्रीयं स्वरार्था Bhasavrtti on P. II. 2.16; confer, compare निषेधाश्च बलीयांसः Par. Sek. Pari. 112. The word प्रतिषेध is used frequently in this sense in old grammar works such as the Mahabhasya, the word निषेध being comparatively a modern one.
nuṭaugment न् prefixed (l) to the genitive case plural ending in अाम् after a crude base ending in a short vowel, or in ई or ऊ of feminine bases termed nadi, or in अा of the feminine affix ( टाप् डाप् or चाप्); e g. वृक्षाणाम्, अग्नीनाम् , कर्तॄणाम् , कुमारीणाम् , मालानाम् et cetera, and others; confer, compare P. VII.1.54; (2) to the affix अाम् after numerals termed षट् and the numeral चतुर् as also after the words श्री, ग्रामणी and गो in Vedic Literature, e. g. षण्णाम् , पञ्चानाम् , चतुर्णाम्, श्रीणाम्, ग्रामणीनाम्, गोनाम्; confer, compare P. VII.1.55,56, 57; (3) to the part of a root possessed of two consonants, as also of the root अश् of the fifth conjugation after the reduplicative syllable ending in अा, which is substituted for अ; exempli gratia, for example अानञ्ज, व्यानशे; confer, compare P.VII.4. 71,72; (4) to the affix मतुप् after a base ending in अन् as also to the affixes तरप् and तमप् after a base ending in न् in Vedic Literature, exempli gratia, for example मूर्धन्वती, अक्षण्वन्तः, सुपथिन्तरः et cetera, and others;confer, compare P. VIII. 2.16, 17: (5) to the initial vowel of the second member of a compound having अ of नञ् as the first member; e. g. अनघः, confer, compare P.VI. 3.74; (6) to any vowel after न् which is preceded by a short vowel and which is at the end of a word exempli gratia, for example कुर्वन्नास्ते, confer, compare P. VIII. 3.32.
numaugment न् inserted after the last vowel (1) of a root given in the Dhātupātha as ending with mute इ; exempli gratia, for example निन्दति, क्रन्दति, चिन्तयति, जिन्वति et cetera, and others; confer, compare P VII.1.58; (2) of roots मुच् and others before the conjugational sign अ ( श ); e. g. मुञ्चति, लुम्पति; confer, compare P. VII.1.59; (3) of the roots मस्ज्, नश्, रध्, जभ् and लभ् under certain specified conditions, exempli gratia, for exampleमङ्क्त्वा, नंष्टा, रन्धयति, जम्भयति, लम्भयति, आलम्भ्यः et cetera, and others confer, compare P.VII. 1.60-69; (4) of declinable bases marked with the mute indicatory letter उ, ऋ or ऌ as also of the declinable wording अञ्च् from the root अञ्च् and युज्, exempli gratia, for exampleभवान्, श्रेयान् , प्राङ्, युङ्, confer, compare Kās. on P. VII.1. 70, 71; (5) of the declinable base in the neuter gender, ending with a vowel or with any consonant excepting a semivowel or a nasal, before a case-ending termed Sarvanāmasthāna; exempli gratia, for example यशांसि, वनानि, जतूनि et cetera, and others, confer, compare Kās. on VII.1.72; (6) of the declinable base in the neuter gender, ending with इ, उ,ऋ or ऌ before a case-ending beginning with a vowel; exempli gratia, for example मधुने, शुचिने et cetera, and others, confer, compare Kās, on P. VII.1.73; (7) of the affix शतृ ( अत् of the present tense. participle.) under certain conditions याती यान्ती; पचन्ती, सीव्यन्ती, confer, compare I .VII.78-8 : (8) of the word अनडुह् before the nominative case. and vocative case. singular. affix सु;exempli gratia, for example अनड्वान् , हे अनड्वन्, confer, compare P. VII.1. 82; (9) of the words दृक्, स्ववस् and स्वतवस् before the nominative case. and vocative case.singular.affix सु in Vedic Literature, e. g. यादृङ्, स्ववान् , स्वतवान् , confer, compare P.VII.1.83.
paryudāsa(1)exclusion; negation with a view to exclude; one of the two senses ( प्रसज्यप्रतिषेध and पर्युदास ) of the negative particle नञ्, generally found in cases when the particle नञ् is compounded with a noun, and not used independently with a verbal form or a verbal activity ; e. g. अब्राह्मणः; अनचि च ; confer, compare अनपुंसकात् । नायं प्रसज्यप्रतिषेधो नपुंसकस्य नेति । किं तर्हि । पर्युदासोयं यदन्यन्नपुंसकादिति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.43: cf also प्रसज्यप्रतिषेधः स्यात् क्रियया सह यत्र नञ् । पयुदास: स विज्ञेयो यत्रोत्तरपदेन नञ् ॥ (2) removal in general, not by the use of a negative particle: confer, compare पाठात्पर्युदासः कर्तव्यः । शुद्धानां पठितानां संज्ञाः कर्तव्या । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.27 Vaart. 3.
pāṇinisūtracalled also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162.
puṣādia class of roots headed by the root पुष् of the fourth conjugation whose peculiarity is the substitution of the aorist sign अ ( अङ्) for च्लि ; exempli gratia, for example अपुषत्, अशुषत्, अनुषत् et cetera, and others ofeminine. पुषादिद्युताद्यलृदितः परस्मैपदेषु P. III. 1.55.
pratiyeginnegative counterpart;confer, compare न चान्तरेण प्रतियोगिनं स्पर्धा भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1.69. Vart. 6; also M.Bh.on VIII. 8.4 Vart. 8; corresponding term; ct. प्रथमग्रहणं च तियोग्यपेक्षत्वान्नोपयुज्यते Kāśikā of Jayāditya and Vāmana. on V. 3.1.
pratiṣiddhaa rule or operation which is prohibited or prevented from application by a specific negation of it by another rule or operation laid down to prohibit it. Generally the prohibited rule does not apply again; confer, compare सकृद्रतौ विप्रतिषेधे यद्वाधितं तद्वाधितमेव Par, Sek.Pari. 40; confer, compareनोत्सहते प्रतिषिद्धा सती बाधितुम् । M.Bh. on P. I. 1.43. The word प्रातिषिद्ध which is generally used in ancient works appears to be an earlier word as compared with निषिद्ध which is used by later grammarians.
pratiṣedhaprohibition, negation, prohibition of a rule or operation; generaliy प्रतिषेध or प्रसज्यप्रतिषेध is laid down by the use of the negative particle ( नञ् ) connected with a verbal activity, and not with a noun in a compound in which case the negation is named पर्युदास; confer, compare प्रसज्ज्यप्रतिषेधो यः क्रियया सह यत्र नञ् । पयुदासः स विज्ञेयः थत्रोत्तरपदेन नञ् ।
pratiṣedhakaa word expressing a prohibition, e. g. the negative particle न (नञ्); confer, compare नेति प्रतिषेधकः T. Pr.XXII.8.
pratyayaaffix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare प्रत्याय्यते अर्थः अनेन इति प्रत्ययः; confer, compare also अर्थे संप्रत्याययति स प्रत्ययः M.Bh. on III. 1.l Vart. 8; The word प्रत्यय is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30 which is explained by Uvvata as उषः इत्ययं ( शब्दः ) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत्; रेफिसंज्ञो भवति; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30; confer, compare प्रत्येति पश्चादागच्छति इति प्रत्ययः परः Taittirīya Prātiśākhya.V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः confer, compare विभाषा सुपो बहुच् पुरस्तात्तु P. V. 3.68. The conjugational signs (शप् , श्यन् et cetera, and others), the signs of tenses and moods ( च्लि, सिच् , स्य, ताम् et cetera, and others) and the compound endings(समासान्त) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार) of the rule प्रत्ययः III.1.1, which extends upto the end of the fifth chapter ( अध्याय ). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय , तद्धितप्रत्यय, धातुप्रत्यय (exempli gratia, for example in the roots चिकीर्ष, कण्डूय et cetera, and others) and स्त्रीप्रत्यय. The word प्रत्यय is used in the sense of realization, in which case the root इ in the word त्यय means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः; confer, compare मन्त्रार्थप्रत्ययाय Nirukta of Yāska.I.15.
prayogapallavaa small treatise in verses on the conjugation of roots, written by Bhavanatha Misra, son of Ramapati.
prasajyapratiṣedhaprohibition of the possible application of a rule, generally laid down by the use of the negative particle न, together with, or connected with, a verbal activity: e.g न लुमताङ्गस्य P.I.1.63, नामि P.VI. 4.3, न माङ्योगे VI.4.74 et cetera, and others etc: confer, compare प्रसज्यप्रतिषेधोSयं क्रियया सह यत्र नञ्; confer, comparealso प्रसज्यायं क्रियागुणौ ततः पश्चान्निवृतिं करोति M.Bh. on P.II.2.6. In some cases the negative particle in a compound has also to be taken as stating a negation by प्रसज्यप्रतिषेधः;confer, compare M.Bh. on सुडनपुंसकस्य P.1.1.43, सार्वधातुकमपित् I.4.2, चादयोsसत्त्वे I. 4. 57.
pvādia class of roots headed by the root पू which get their vowel shortened in the four conjugational tenses as also before the present tense.participle. affix; exempli gratia, for example पुनाति पुनानः, लुनाति, लुनन् et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.VII.3.80.
phaṇādia class of seven roots headed by the root फण्, which belong to the first conjugation and which have optionally their vowel अ changed into ए and the reduplicative syllable ( अभ्यास) dropped, in the forms of the perfect tense before the affix इथ and weak affixes; e. g. फेणतु:, फेणु:, फेणिथ फफणतुः, पफणुः, पफणिथ et cetera, and others confer, compare P.VI.4.:125.
bhūvādilit headed by भू , or headed by भू and वा as some scholars like to explain; the term means roots; in general, which have भू as the first root in Pāṇini's list of roots; confer, compare भूवादयो धातव: P. I. 3.1; The word भूवादि denoting roots stands in contrast with the word भ्वादि which stands for the roots of the first conjugation. भूवादीनां वकारोयं मङ्गलार्थः प्रयुज्यते | भुवो वार्थं वदन्तीति भ्वर्था वा वादयः स्मृता: Kāś. on P. I. 3.1.
bhauvādikabelonging to the class of roots headed by भू; a root of the first conjugation; confer, compare अक्षू व्याप्तौ भौवादिक: Kāś. on P. III. 1.75.
bhvādigaṇathe class of roots headed by भू ; the first conjugation of roots.
madhyapatitaliterally fallen in the middle; the word is used generally in the sense of an augment which is inserted in the middle of a word. Sometimes an affix too, like अकच् or a conjugational sign like श्रम्, is placed in the middle of a word. Such a middling augment is technically ignored and a word together with it is taken as the original word for grammatical operations; exempli gratia, for example उच्चकै:, नीचकै: et cetera, and others cf तन्मध्यपतितस्तद्ग्रहणेन गृह्यते Paribhāṣenduśekhara of Nāgeśa. Pari. 89.
mit(1)characterized by the mute letter म्; augments So characterized such as नुम् , अम् and the like, are inserted after the last vowel of a word to which they are to be added; confer, compare मिदचोन्त्यात् परः P. I. 1.47; (2) a technical term applied to the fifty-five roots which are headed by the root घट् and which belong to the first corjugation, to the roots ज्वळ et cetera, and others, as also to the roots जन्, जू, क्नूस्, रञ्ज् and roots ending in अम्. These roots are not really characterized by the mute letter म्, but they are given the designation मित्. The use of the designation मित् is (a) the shortening of the penultimate vowel which : has been lengthened by Vrddhi , before the causal sign णि and (b) ; the optional lengthening of the ; penultimate vowel before the affix ) चिण् and णमुल्, For a complete list ] of 'mit' roots see Dhaatupaatha.
y(1)the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare T.Pr.I: 17,21;(2) krt affix (यत्) prescribed as कृत्य or potential passive participle; exempli gratia, for exampleचेयम्, गेयम्, शाप्यम् , शक्यम् , गद्यम् , अजर्यम् पण्यम् et cetera, and others: confer, compare अचो यत्...अजर्यं संगतम् P.III. 1.97-105; (3) krt. affix क्यप् which is also an affix called krtya; e. gब्रह्मोद्यम् , भाव्यम्, घात्यम् , स्तुत्यम् , कल्प्यम् , खेयम् , भृत्यः:, भिद्यः, पुष्य:, कृत्यम्,also कार्यम् ; confer, compare P. III. 1.106-128:(4) krt affix ण्यत् ( which is also कृत्य ), e. g कार्यम् , हार्यम् , वाक्यम् , लाव्यम्, कुण्डपाय्यम्. et cetera, and others: cf P. III. 1.124-132: (5) taddhita affix. affix य affixed (a) in the sense of collection to पाश, वात et cetera, and others, as also to खल, गो and रथ, e. g. पाद्या, रथ्या et cetera, and others confer, compare P. IV. 2. 49, 50ः (b) in the चातुरर्थिक senses to बल, कुल, तुल et cetera, and others e. g. वल्यः,.कुल्यम् efeminine. P V.2. 80, (c) as a Saisika taddhita affix. affix to ग्राम्यहः' along with the affix खञ्ज e. g. ग्राम्यः, ग्रामीणः: cf P: IV. 2.94 (d) in the sense of 'good therein' ( तत्र साधुः ) and other stated senses affixed to सभा, सोदर पूर्व, and सोम: e. g. सभ्य:, पूर्व्यः; .et cetera, and others. confer, compare P. IV. 4.105, 109, 133, 137, 138: (e) in the sense of 'deserving it' to दण्ड and other words, e. g. दण्ड्य, अर्ध्र्य, मध्य, मेध्य, et cetera, and others: cf P. V. 1.66: ( f ) in the sense of quality or action to सखि e. g. सख्यम् ; cf P. V. 1.126: (6) taddhita affix. affix यत् applied to (a) राजन् श्वशुर, कुल, मनु in the sense of offspring, (b) शूल्, उखा, वायु, ऋतु and others, under certain conditions; confer, compare P. IV. 2.17, 31, 32, 101, (c) to अर्ध, परार्ध, words in the class headed by दि्श, छन्दस and others in specific senses; cf P. IV. 3-46, 54 et cetera, and others and (d) in specific senses to specific words mentioned here and there in a number of sUtras from IV.4, 75 to V.4.25; (e) to शाखा, मुख, जघन and others in the sense of इव (similar to) exempli gratia, for example शाख्यः, मुख्य:, et cetera, and others: confer, compare P. V. 3. 103; (7) case-ending य substituted for ङे of the dative sing; e. g. रामाय confer, compare P. VII. 3.102: (8) verb-affix यक् applied to the nouns कण्डू and others to make them ( denominative ) roots; e. g. कण्डूय,सन्तूय et cetera, and others confer, compare कण्ड्वादिभ्यो यक् P. III. 1.27 (9) | Vikarana य ( यक् ) applied to any root before the Saarvadhaatuka personal endings to form the base for the passive voice as also the base for the 'Karmakartari' voice e g क्रियते, भूयते, confer, compare सार्वधातुके यक् P. III. 1.67 (10) Unaadi affix य ( यक् ) applied to the root हृन् to form the Vedic word अघ्न्य: cf अघ्न्यादयश्च: ( 11 ) augment य ( यक् ) added to the affix क्त्वा in Vedic Literature: e. g. दत्त्वायः confer, compare क्त्वो यक् P. VII.1.47; (12) verb affix यङ् added to a root to form its Intensive base ( which sometimes is dropped ) and the root is doubledition e. g. चेक्रीयते,चर्करीति;. confer, compare P. III. 1.22,24; (13) short term ( प्रत्याहृार ) supposed to be beginning with य in the affix यइ in the sUtra धातेरेकाचो ... यङ् III. 1.22, and ending with ङ् in the sUtra लिड्याशिष्यङ्क III. 1.86, with a view to include the various verb affixes and conjugational signs.
yajādiroots headed by the root यज् which take the samhprasaarana substitute for their semivowel before terminations marked with the mute letter क्: c.g. इज्यते, इष्टिः confer, compare वचिस्वपियज्ञादीनां क्रिति P.VI.1.15. These roots are nine in number, यज् , वप् , वंद् , वस् and others which are of the first conjugation given by Paaini in his Dhaatupatha at the end of the roots of the first conjugation.
rughādia class of roots headed by the root रुध् which take श्नम् ( न् ) as the conjugational sign inserted after the final vowel, e. g. रुणद्धि ( where रुध् becomes रुणध् ). These roots are popularly called roots of the 8th conjugation.
raudhādikaa root belonging to the class of roots headed by रुध् which take the conjugational sign न् (श्नम्). See रुधादि a reference to some preceding word, not necessarily on the same page..
lugvikaraṇaa term used by grammarians especially in the Mahābhāșya; (confer, compare M.Bh. on P.I. 2.4, I.2.12, II.4. 77 et cetera, and others) for such roots as have their Vikaraņa (conjugational sign) dropped by a rule with the mention of the word लुक्;exempli gratia, for example the roots of the second conjugation as contrastedition with other roots; confer, compare लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य Par.Śek. Pari.90.
luṅan affix applied to a root, showing action of immediate past time as contrasted with affixes called लिट् or लङ्. The affix लुङ् is found used, however, in the sense of the past time in general, and irrespective of time in Vedic Literature; confer, compare छन्दसि लुङ्लङ्लिटः P. III. 4.6. The conjugational affixes ति, त:, et cetera, and others are substituted for लुङ् as for the lakāras of other tenses and moods and the distinguishing sign or विकरण is added to a root before the affix called लुङ्; confer, compare च्लि लुङि and the following P. III. 1.43 et cetera, and others
luptavikaraṇaa term applied to roots after which the conjugational sign is dropped; e. g. roots of the second and third conjugations; confer, compare न लुप्तविकरणेभ्योनुदात्तत्वं भवति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. VI.1. 186.
vikaraṇaan affix placed between a root and the personal ending, for showing the specific tense or mood or voice to convey which, the personal ending is applied; e. g. the conjugational signs शप् , श्यन् , श्रु, श, श्नम्, उ, श्ना and यक्, आम् , as also स्य, तास् , सिप् , अाम् and च्लि with its substitutes. Although the term विकरण is used by ancient grammarians and freely used by the Mahabhsyakara in connection with the affixes, mentioned in the sutras of Panini, such as शप् , श्यन् and others, the term is not found in the Sutras of Panini. The vikaranas are different from the major kinds of the regular affixes तिङ्, कृत्य and other similar ones. The vikaranas can be called कृत्; so also, as they are mentioned in the topic (अधिकार) of affixes or Pratyayas,they hold the designation ' pratyaya '. For the use of the word विकरण see M.Bh. on P. I.3. 12, III, 1.31 and VI. 1.5. The term विकरण is found . in the Yājñavalkya Siksa in the sense of change, ( confer, compare उपधारञ्जनं कुर्यान्मनोर्विकरणे सति ) and possibly the ancient grammarians used it in that very sense as they found the root कृ modified as करु or कुरु, or चि as चिनु, or भू as भव before the regular personal endings तिप् , तस् et cetera, and others
vṛta word signifying the end of a particular group of words; the word frequently occurs in the Dhātupāṭha of Pāṇini but not necessarily at the end of each class or group therein; exempli gratia, for example टुओश्चि गतिवृद्धयोः । वृत् | अयं वदतिश्च उदात्तौ परस्मैभाषौ | Dhātupāṭha at the end of the First Conjugation. Similarly वृत् is used at the end of the fourth, fifth, and sixth conjugations.
śā(1)conjugational sign(विकरण) applied to the roots of the sixth conjugation ( तुदादिगण ) in all conjugational tenses and moods ( i, e. the present, the imperfect,the imperative and the potential ) before the personal-endings; confer, compare तुदादिभ्यः शः, P. III.1.77; this sign श ( अ ) has got the initial consonant श्, as an indicatory one, and hence this अ is a Sarvadhatuka affix, but, it is weak and does not cause गुण for the preceding vowel; ( 2 ) taddhita affix. affix श in the sense of possession applied to the words लोमन् and others; e. g. लोमश:, रोमशःconfer, compare P.V.2. 100; (3) krt affix (अ ) applied to the roots पा, घ्रा, ध्मा, धे and दृश् when preceded by a prefix,to the roots लिम्प्, विन्द् et cetera, and othersnot preceded by a prefix, and optionaily to दा and धा of the third conjugation in the sense of an agent'; exempli gratia, for example उत्पिबः, उत्पश्यः, लिम्प:, विन्दः दद:, दायः: confer, compare P.III.1.137-139.
śapa vikarana affix ( conjugational sign ) applied to roots of the first conjugation and in general to all secondary roots i. e. roots formed from nouns and from other roots before personal-endings which are Sarvadhatuka and which possess the sense of agent, provided there is no other vikarana affix prescribed: e. g. भवति, एधते, कारयति, हारयति, बुभूपति, पुत्रीयति, पुत्रकाम्यति, कामयते, गेीपांयति, कण्ङ्कयति, पटयति, दिनन्ति (यामिन्य:) et cetera, and others confer, compare कर्तरि शप् , P. III.1 .68. This affix शप् is dropped after roots of the second conjugation (अदादि } and those of the third conjugation ( जुहोत्यादि) and in Vedic Literature wherever observed; confer, compare P.II.4.72, 73, 75, 76.
śabdopadeśascientific and authoritative citation or statement of a word as contrasted with अपशब्दोपदेशः; confer, compare किं शब्दोपदेश: कर्तव्यः आहोस्विदपशब्दोपदेशः आहोस्विदुभयोपदेश इति ।Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika l. शमादि a class of eight roots headed by शम् which get their vowel lengthened before the conjugational sign य (श्यन्) as also before the krt. affix इन् ( घिनुण् ) in the sense of 'habituated to': exempli gratia, for example शाम्यति, शमी, भ्राम्यति, भ्रमी et cetera, and others: confer, compare P.VII.3.74 and P. III.2.141.
śtip'the syllable ति applied to the Vikarana-ending form of a root to denote a root for a grammatical operation. The specific mention of a root with श्तिप् added, shows that the root of the particular class or conjugation shown, is to be taken and not the same root belonging to any other conjuga-tion; confer, compare इक्श्तिपौ धातुनिर्देशे; exempli gratia, for example अस्यतिवक्तिख्यातिभ्योऽङ् P.III. 1. 52. Although operations prescribed for a primary root are applicable to a frequentative root when the frequentative sign य has been omitted, operations prescribed for a root which is stated in a rule with ति ( श्तिप् ) added to it, do not take place in the frequentative roots;confer, compare श्तिपा शपानुबन्धेन ... पञ्चैतानि न यङ्लुकि.
śnama vikarana or conjugational sign of the agama type to be inserted after the last vowel of the roots of the seventh conjugation ( रुधादि ): exempli gratia, for example रुणद्धि, भिनत्ति et cetera, and others; confer, compare रुधादिभ्यः श्नम् P.III.1.78.
śnāa vikarana or conjugational sign of the ninth conjugation, to be added to roots headed by क्री before the Sarvadhatuka affixes; exempli gratia, for example क्रीणाति; confer, compare क्र्यादिभ्य: श्ना. P.III.1.81. श्ना is added optionally with श्नुः ( नु ) to the roots स्तम्भ्, स्तुम्भ्, स्कम्भ् , स्कुम्भ् and स्कु. exempli gratia, for exampleस्तभ्नाति, स्तभ्नोति, स्कुभ्नाति, स्कुभ्नोति etc : confer, compare P.III.1.82.
śnua vikarana or a conjugational sign to be placed after the roots headed by सु (id est, that is roots of the fifth conjugation) as also after the root श्रु when श्रु is to be changed into शृ, and the roots अक्ष् and तक्ष्; exempli gratia, for example सुनोति, सुनुते; confer, compare स्वादिभ्यः श्नुः P.III. l.73. It is also added optionally with श्ना to the roots स्तम्भ्, स्तुम्भ् et cetera, and others See श्ना.
śyana vikarana or conjugational sign of the fourth conjugation added to roots headed by दिव्, before the Sarvadhatuka affixes; exempli gratia, for example. दीव्यति, पुष्यति, et cetera, and others श्यन् is added optionally with शप् (अ) to the roots भ्राश्, भ्रम् , क्लम् and others, as also to यस्.
ślua term used in the sense of elision or lopa in the case of the affix शप् when it is elided after the roots headed by हु, i. e. roots of the third conjugation as also after any root wherever it is so seen in the Vedic Literature: confer, compare बहुलं छन्दसि P. III. 4. 76. This श्लु is looked upon as a substitute zero, or nil for the general vikarana शप् in the case of these roots; confer, compare जुहोत्यादिभ्यः श्लुः P. II. 4. 75. The specific feature of this elision of the vikarana शप् by means of the term श्लु, is that it causes reduplication of the roots to which it is added; confer, compare लुकि प्रकृते श्लुविधानं द्विर्वचनार्थम् Kas, on. P. II. 4. 75 and P. III. 1. 10.
śluvikaraṇaroots characterized by the addition or application of the conjugational sign which is elided by the use of the term श्लु for elision; roots of the third conjugation; confer, compare य एते लुग्विकरणा: श्लुविकरणाश्च M.Bh.on P.III. 1.67 Vart. 2, as also on P. III 1. 91.
san(l)desiderative affix स applied to any root in the sense of desire; e. g. चिकीर्षति, जिहीर्षति, बुभूषति; cf धातोः कर्मणः समानकर्तृकादिदिच्छायां वा P.III. 1.7; (2) applied in specific senses possessed by the root to the roots गुप् , तिज्, कित्, मान्, बध्, दान् and शान्; exempli gratia, for example जुगुप्सते, तितिक्षते, चिकित्सति, मीमांसते, बीभत्सते, दीदांसते, शीशांसते; confer, compare P. III. 1. 5 and 6. The roots to which सन् is applied are reduplicated and the reduplicated form ending with सन् ( स ) is looked upon as a different root from the original one for purposes of conjugation, which takes, however, conjugational affixes of the same Pada as the original root; confer, compare सनाद्यन्ता धातवः III. 1.32.
subdhātua root formed from a noun or a subanta by the addition of any of the following affixesक्यच् ( by P. III. 1.8, 10 and l9), काम्यच् (by P.III.1.9), क्यङ् (by P. III.1.1 1, 12 and 14-18), क्यष् (by P.III.1.13),णिङ् (by P III.1.20), णिच् (by P.III.1.21 and 25) and यक् (by P.III.1.27)and also by क्विप् or zero affix by P. III. b.l l Varttika 3. All these formations ending with the affixes mentioned a reference to some preceding word, not necessarily on the same page. are termed roots by the rule सनाद्यन्ता धातव: (P.III. 1. | 32) and are regularly conjugated in all the ten tenses and moods with the general conjugational sign शप् added to them in the conjugational tenses, and स्य, तास् and others in the other tenses and moods, and have verbal derivatives also formed by the addition of suitable krt affixes.
sauvādikaa root of the स्वादिगण or the Fifth Conjugation.
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
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gati admissionCC Madhya 20.269
gati advancementCC Adi 8.7
gati by her movementSB 5.2.6
gati by the movementsSB 10.90.13
gati destinationCC Adi 12.72
CC Madhya 10.44
CC Madhya 12.127
CC Madhya 12.189
CC Madhya 3.194
gati entranceCC Adi 5.31
CC Madhya 8.204-205
gati in His movementsSB 10.30.3
gati in the progressionSB 5.2.5
gati movementCC Adi 17.118
SB 11.22.16
gati movement of the legs (walking, running, etc.)SB 11.16.36
gati movementsSB 1.9.40
SB 11.6.48-49
gati movingCC Adi 2.45
CC Madhya 14.187
gati of our movementsSB 10.31.16
gati resultCC Madhya 16.185
gati the courseCC Madhya 2.60
gati the destinationCC Madhya 8.257
gati the destinationsSB 10.16.48
gati ultimate goalSB 3.5.14
gati upon His movementsSB 11.5.48
gati with movementsSB 5.18.16
gati prakāra mode of progressCC Antya 18.16-17
gati prakāra mode of progressCC Antya 18.16-17
gati-artham for goingSB 4.25.45
gati-artham for goingSB 4.25.45
gati-dāyakaḥ giving liberationCC Madhya 23.79-81
gati-dāyakaḥ giving liberationCC Madhya 23.79-81
gati-matām of those living entities that can moveCC Madhya 24.207
gati-matām of those living entities that can moveCC Madhya 24.207
SB 10.21.19
gati-matām of those living entities that can moveSB 10.21.19
gati-matām of those who seek progressSB 11.16.10
gati-matām of those who seek progressSB 11.16.10
gati-trayaḥ the three destinationsSB 3.22.36
gati-trayaḥ the three destinationsSB 3.22.36
gati-vidaḥ who know everything of our activitiesCC Antya 7.42
gati-vidaḥ who know everything of our activitiesCC Antya 7.42
CC Madhya 19.210
gati-vidaḥ who know everything of our activitiesCC Madhya 19.210
gatibhiḥ by movementSB 5.21.3
gatibhiḥ by the speedsSB 5.22.7
gatibhiḥ the movementsSB 5.22.12
gati advancementSB 2.8.20
gati and goalSB 10.83.1
gati and movementSB 10.85.8
gati condition of lifeSB 3.31.12
gati courseSB 3.9.1
gati destinationCC Adi 17.21
SB 1.9.38
SB 10.23.30
SB 11.24.14
SB 2.4.20
SB 3.14.27
SB 4.24.68
SB 8.3.7
SB 9.4.64
gati entranceBG 4.17
SB 1.6.31
gati GatiSB 4.1.38
gati goalBG 9.18
SB 10.88.25-26
gati goal of lifeSB 1.2.28-29
gati good rebirthSB 1.17.10-11
gati his progressSB 3.27.30
gati meansCC Madhya 6.242
gati movementSB 1.17.23
SB 2.1.33
SB 2.5.20
gati movementsSB 1.13.28
gati Our destinationCC Madhya 2.18
gati progressBG 12.5
CC Adi 7.76
SB 2.6.34
SB 3.13.8
SB 4.22.47
gati progressive pathSB 2.5.16
gati shelterSB 3.19.38
gati the destinationSB 10.89.8-9
gati the destination in his next lifeSB 12.6.25
gati the destinationsSB 10.88.2
gati the function of the legsSB 11.12.19
gati the goalCC Adi 4.51
SB 10.52.29
SB 10.60.27-28
SB 10.81.1-2
SB 10.90.28
gati the means (the Gāyatrī mantra)Bs 5.27
gati the motionSB 5.22.2
gati the motionSB 5.22.2
gati the movementCC Madhya 14.163
CC Madhya 8.111
SB 10.1.48
SB 11.31.9
SB 12.12.10
gati the pathSB 3.25.12
gati the process of movementSB 3.26.58
gati the progressCC Madhya 14.189
SB 12.4.38
gati the shelterSB 12.10.18
SB 12.10.8
gati the ultimate destinationSB 10.23.45
SB 4.24.54
gati the ultimate goalSB 10.87.40
SB 11.16.10
SB 4.30.36
gati the ultimate goal of lifeSB 4.30.30
gati the waySB 4.4.19
gati to keep His stepSB 8.19.34
gati whose effortSB 10.90.31
gati whose movementSB 10.35.16-17
gati whose movementsSB 8.6.26
gati whose progressSB 11.15.6-7
gatim a conditionSB 3.31.18
gatim abodeSB 3.25.36
gatim achievementSB 4.24.3
gatim activitiesSB 4.24.59
gatim advancement, destinationSB 4.23.38
gatim constitutional positionSB 4.29.80
gatim departureSB 1.13.39
gatim destinationBG 13.29
BG 16.20
BG 16.22
BG 6.37
BG 6.45
BG 7.18
BG 8.13
BG 8.21
BG 9.32
CC Adi 5.35
CC Adi 7.1
SB 1.13.1
SB 1.15.47-48
SB 10.14.5
SB 10.28.13
SB 10.34.11
SB 10.46.32-33
SB 10.84.26
SB 10.89.14-17
SB 10.89.19
SB 11.13.16
SB 11.23.22
SB 11.5.44
SB 12.13.13
SB 12.3.44
SB 12.3.49
SB 2.2.23
SB 2.2.31
SB 3.1.31
SB 3.2.23
SB 4.17.5
SB 4.30.38
SB 7.15.67
SB 8.22.23
SB 8.3.19
SB 8.5.31
SB 9.10.11
SB 9.21.12
SB 9.8.30
gatim directionSB 1.14.3
gatim disappearanceSB 1.15.33
gatim duration of lifeSB 3.11.16
gatim factual positionSB 4.28.61
gatim for shelterSB 10.85.31
gatim GatiSB 3.24.22-23
gatim goalSB 10.60.9
SB 11.20.20
gatim His movementsSB 11.31.8
gatim liberationSB 2.7.3
SB 3.15.45
gatim movementSB 2.10.25
gatim movementsSB 2.6.37
SB 3.11.17
gatim my movementsSB 10.30.19
gatim pathCC Adi 1.48
CC Madhya 22.48
SB 11.29.6
SB 3.33.12
gatim path of liberationSB 7.1.30
gatim perfectionSB 7.8.45
gatim perfectional stageBG 16.23
gatim positionSB 4.12.41
gatim progressBG 2.42-43
CC Antya 14.16
SB 3.6.1
SB 8.7.26
SB 9.6.55
gatim reactionsSB 1.8.4
gatim real positionSB 6.15.26
gatim resultSB 3.16.12
gatim salvationSB 4.9.67
gatim speedSB 2.2.23
gatim stateSB 3.31.24
gatim the acquisitionSB 10.88.4
gatim the activitiesSB 9.23.25
gatim the best destinationSB 10.12.39
gatim the characteristics or actual behaviorSB 5.10.20
gatim the destinationCC Madhya 22.98
SB 10.38.14
SB 10.81.40
SB 10.85.15
SB 11.29.47
SB 11.31.13
SB 6.11.21
SB 6.19.26-28
SB 9.19.25
SB 9.2.35-36
SB 9.4.12
gatim the endSB 3.4.3
gatim the goalSB 10.83.4
SB 10.90.25
gatim the goal of lifeSB 8.24.51
gatim the movementSB 10.53.29
SB 12.3.17
SB 3.32.38
SB 7.13.5
gatim the movementsSB 10.39.17-18
gatim the pathSB 10.19.3
gatim the progressSB 6.16.61-62
SB 8.22.17
gatim the real natureSB 11.22.28
gatim the statusSB 10.87.20
gatim the ultimate destinationSB 10.86.58
gatim the ultimate goal of lifeSB 4.31.31
gatim the walkingSB 10.65.15
gatim the waySB 10.23.13
gatim the whereaboutsSB 3.18.1
gatim the wombSB 3.16.26
gatim to a stateSB 6.7.16
gatim to the destinationSB 10.85.51
SB 6.13.16
SB 9.9.36
gatim transcendental activitiesSB 7.9.39
gatim transferral to the spiritual worldSB 8.4.25
gatim ultimate destinationSB 10.87.42
gatim waySB 4.10.3
gatim waysSB 10.69.37
gatim whose movement (i.e., complete lack of movement)SB 10.35.16-17
gatiṣu destinationsSB 10.28.13
agati of the most fallenCC Adi 7.1
gata-āgati going and comingCC Madhya 1.50
agati-eka-gatim to the only shelter for the conditioned souls who do not know the goal of lifeCC Madhya 21.1
agati without advancingSB 4.29.18-20
śaraṇa-āgati process of surrenderCC Madhya 22.100
bṛhat-calat-śroṇī-bhara-ākrānta-gati being overburdened by the weight of her large breasts, she became tired and had to reduce her speedSB 10.9.10
alakṣya-gatibhiḥ but invisibleSB 8.10.52
alasa-gati stepping very slowlySB 8.9.16-17
ananya-gatim having no other goal or shelter (than Him)SB 10.16.23
anugati followingCC Madhya 8.204-205
anugati followingCC Madhya 8.225
kare anugati followsCC Madhya 22.153
anugati beginningSB 2.8.13
cyuta-prasūna-anugati she was followed by the flowers falling after herSB 10.9.10
anya gati other resortCC Madhya 16.89
sva-artha-gatim the ultimate goal of life, or their own real interestSB 7.5.31
jagati-arthe for the benefit of the universeSB 10.38.28-33
asat-gatim to take birth in a demoniac familySB 3.19.29
mora habe asat-gati I shall not get my destinationCC Antya 8.24
ātma-gatim spiritual realizationSB 2.7.3
vismṛta-ātma-gati having forgotten the knowledge of ViṣṇuSB 4.2.23
ātma-gati spiritual advancementSB 4.22.41
ātma-gati the ultimate goal of spiritual lifeSB 4.23.12
ātma-gati real purpose of lifeSB 4.28.9
ātma-gati the supreme destinationSB 8.24.28
ātma-gati His personal opulenceSB 10.15.19
valgu-gati-līlā-avalokanaiḥ moving very softly, they attract everyone's heartSB 8.8.7
avihatām gatim imperishable knowledgeSB 9.7.24
avijñāta-gati unknown destinationSB 1.13.26
avyāhata-gati whose progress was indefatigableSB 9.15.16
avyakta-gati whose movement is imperceptibleSB 4.27.29
avyakta-gati whose glories are inconceivableSB 5.19.9
bhāgavatī gati the destination of the devotee (going back home, back to Godhead)SB 3.24.47
bṛhat-calat-śroṇī-bhara-ākrānta-gati being overburdened by the weight of her large breasts, she became tired and had to reduce her speedSB 10.9.10
brahma-gatim toward spiritual existenceSB 2.4.16
brahma-gatim perfection in spiritual lifeSB 7.7.21
brāhmaṇa-gatim the position of brāhmaṇasSB 9.21.18
bṛhat-calat-śroṇī-bhara-ākrānta-gati being overburdened by the weight of her large breasts, she became tired and had to reduce her speedSB 10.9.10
buddhi-gati movement of my intelligenceCC Madhya 8.191
buddhira gati the limit of my intelligenceCC Antya 20.81
bṛhat-calat-śroṇī-bhara-ākrānta-gati being overburdened by the weight of her large breasts, she became tired and had to reduce her speedSB 10.9.10
cyuta-prasūna-anugati she was followed by the flowers falling after herSB 10.9.10
daiva-gatim spiritual powerSB 7.10.63
dayitā-gatim the arrangement for delivering SītāSB 9.10.12
deva-gatim to the world of the demigodsSB 10.64.27-28
dhruva-gatim a path to the Dhruva planetSB 2.7.8
dhruva-gati Dhruva, who attained permanent lifeSB 4.12.35
divya-gati whose movements are wonderfulSB 8.18.12
durāpa-gati a goal hard to achieveSB 10.48.27
durgati degradationCC Adi 17.259
durgati a bad resultCC Antya 2.159
durgati hellish destinationCC Antya 5.120
durgati becoming poverty-strickenSB 8.20.10
durgatim to degradationBG 6.40
durgatim miserable lifeSB 10.8.49
ei gati such a situationCC Madhya 6.210
eka-gatim the one goalSB 4.7.59
agati-eka-gatim to the only shelter for the conditioned souls who do not know the goal of lifeCC Madhya 21.1
gata-āgati going and comingCC Madhya 1.50
gatāgati come and goCC Madhya 3.183
gatāgati kare come and goCC Antya 4.127
ātma-gati real purpose of lifeSB 4.28.9
nānā-gati of varied destinationsSB 5.19.20
valgu-gati-līlā-avalokanaiḥ moving very softly, they attract everyone's heartSB 8.8.7
loka-gati the course of the worldCC Adi 3.98
śīghra-gati very swiftlyCC Madhya 5.156
ei gati such a situationCC Madhya 6.210
buddhi-gati movement of my intelligenceCC Madhya 8.191
anya gati other resortCC Madhya 16.89
tīrtha-gṛhe gati going to temples and places of pilgrimageCC Madhya 22.122
sat-gati se haya he must have achieved liberationCC Antya 2.159
sat-gati good destinationCC Antya 4.10
mora habe asat-gati I shall not get my destinationCC Antya 8.24
vāyu-gati the speed of the windCC Antya 14.91
sūryera gati the movement of the sunCC Antya 20.57
buddhira gati the limit of my intelligenceCC Antya 20.81
yoga-gatibhiḥ the practice of the mystic yoga systemSB 4.23.12
alakṣya-gatibhiḥ but invisibleSB 8.10.52
avijñāta-gati unknown destinationSB 1.13.26
bhāgavatī gati the destination of the devotee (going back home, back to Godhead)SB 3.24.47
manaḥ-gati the heart's courseSB 3.29.11-12
vismṛta-ātma-gati having forgotten the knowledge of ViṣṇuSB 4.2.23
dhruva-gati Dhruva, who attained permanent lifeSB 4.12.35
ātma-gati spiritual advancementSB 4.22.41
ātma-gati the ultimate goal of spiritual lifeSB 4.23.12
avyakta-gati whose movement is imperceptibleSB 4.27.29
puruṣa-gati the movement of the carriersSB 5.10.2
avyakta-gati whose glories are inconceivableSB 5.19.9
iddha-manaḥ-gati the course of his mind being enlightenedSB 6.16.29
alasa-gati stepping very slowlySB 8.9.16-17
divya-gati whose movements are wonderfulSB 8.18.12
ātma-gati the supreme destinationSB 8.24.28
avyāhata-gati whose progress was indefatigableSB 9.15.16
saḥ me gati He is therefore my only shelter (I am simply instrumental)SB 10.8.42
bṛhat-calat-śroṇī-bhara-ākrānta-gati being overburdened by the weight of her large breasts, she became tired and had to reduce her speedSB 10.9.10
ātma-gati His personal opulenceSB 10.15.19
durāpa-gati a goal hard to achieveSB 10.48.27
mat-gati My supreme positionSB 11.18.46
manaḥ-gati the movement of the mindCC Adi 4.205
manaḥ-gati the movement of the mindCC Madhya 19.171
svaḥ-gatim passage to heavenBG 9.20
vīra-gatim the destination deserved by the warriorsSB 1.7.13-14
viṣṇu-gatim knowledge of ViṣṇuSB 1.18.23
brahma-gatim toward spiritual existenceSB 2.4.16
ātma-gatim spiritual realizationSB 2.7.3
dhruva-gatim a path to the Dhruva planetSB 2.7.8
sva-gatim in His own abodeSB 3.13.49
nṛ-gatim the human form of lifeSB 3.15.24
asat-gatim to take birth in a demoniac familySB 3.19.29
yoga-gatim yogic powerSB 3.23.35
jīva-gatim the true nature of the living entitySB 3.31.47
eka-gatim the one goalSB 4.7.59
īśvara-gatim the process of the SupremeSB 4.8.29
yoga-gatim the destination of mystic yoga practiceSB 4.24.4
tat-gatim unto His abodeSB 4.31.24
yogeśvara-gatim the path of Yogeśvara (Kṛṣṇa) in penetrating the coverings of the universeSB 5.20.42
paramām gatim back home, back to GodheadSB 6.17.41
sva-artha-gatim the ultimate goal of life, or their own real interestSB 7.5.31
brahma-gatim perfection in spiritual lifeSB 7.7.21
daiva-gatim spiritual powerSB 7.10.63
pārṣada-gatim the position of the Lord's associateSB 8.4.13
pauruṣīm gatim the situation of being humanSB 8.22.25
parām gatim to the supreme perfection, back home, back to GodheadSB 8.23.30
sva-gatim one who knows his real self-interestSB 8.24.50
paramām gatim back home to Godhead, the supreme placeSB 8.24.60
avihatām gatim imperishable knowledgeSB 9.7.24
dayitā-gatim the arrangement for delivering SītāSB 9.10.12
brāhmaṇa-gatim the position of brāhmaṇasSB 9.21.18
karma-gatim the reactions of fruitive activitiesSB 10.1.40
mat-gatim My supreme abodeSB 10.3.45
sat-gatim the most elevated position of spiritual existenceSB 10.6.34
jananī-gatim the position of a motherSB 10.6.34
ananya-gatim having no other goal or shelter (than Him)SB 10.16.23
sva-gatim His own abodeSB 10.28.11
deva-gatim to the world of the demigodsSB 10.64.27-28
yoga-gatim the actual perfection of yogaSB 11.15.34
svaḥ-gatim promotion to heavenSB 11.20.13
yoga-gatim the mystic powerSB 11.31.10
agati-eka-gatim to the only shelter for the conditioned souls who do not know the goal of lifeCC Madhya 21.1
tīrtha-gṛhe gati going to temples and places of pilgrimageCC Madhya 22.122
mora habe asat-gati I shall not get my destinationCC Antya 8.24
sat-gati se haya he must have achieved liberationCC Antya 2.159
iddha-manaḥ-gati the course of his mind being enlightenedSB 6.16.29
īśvara-gatim the process of the SupremeSB 4.8.29
jagati on the worldSB 2.7.9
jagati-arthe for the benefit of the universeSB 10.38.28-33
jagati (somewhere) in the worldSB 10.90.15
jagati in the worldCC Adi 1.3
jagati in the worldCC Adi 2.5
jagati in the worldCC Madhya 23.65
jananī-gatim the position of a motherSB 10.6.34
jīva-gatim the true nature of the living entitySB 3.31.47
kare anugati followsCC Madhya 22.153
gatāgati kare come and goCC Antya 4.127
karma-gatim the reactions of fruitive activitiesSB 10.1.40
valgu-gati-līlā-avalokanaiḥ moving very softly, they attract everyone's heartSB 8.8.7
loka-gati the course of the worldCC Adi 3.98
manaḥ-gati the heart's courseSB 3.29.11-12
iddha-manaḥ-gati the course of his mind being enlightenedSB 6.16.29
manaḥ-gati the movement of the mindCC Adi 4.205
manaḥ-gati the movement of the mindCC Madhya 19.171
mat-gatim My supreme abodeSB 10.3.45
mat-gati My supreme positionSB 11.18.46
saḥ me gati He is therefore my only shelter (I am simply instrumental)SB 10.8.42
mora habe asat-gati I shall not get my destinationCC Antya 8.24
nānā-gati of varied destinationsSB 5.19.20
nṛ-gatim the human form of lifeSB 3.15.24
parām gatim to the supreme perfection, back home, back to GodheadSB 8.23.30
paramām gatim back home, back to GodheadSB 6.17.41
paramām gatim back home to Godhead, the supreme placeSB 8.24.60
pārṣada-gatim the position of the Lord's associateSB 8.4.13
pauruṣīm gatim the situation of being humanSB 8.22.25
cyuta-prasūna-anugati she was followed by the flowers falling after herSB 10.9.10
puruṣa-gati the movement of the carriersSB 5.10.2
saḥ me gati He is therefore my only shelter (I am simply instrumental)SB 10.8.42
śaraṇa-āgati process of surrenderCC Madhya 22.100
sat-gatim the most elevated position of spiritual existenceSB 10.6.34
sat-gati se haya he must have achieved liberationCC Antya 2.159
sat-gati good destinationCC Antya 4.10
sat-gati se haya he must have achieved liberationCC Antya 2.159
śīghra-gati very swiftlyCC Madhya 5.156
bṛhat-calat-śroṇī-bhara-ākrānta-gati being overburdened by the weight of her large breasts, she became tired and had to reduce her speedSB 10.9.10
sugati named SugatiSB 5.15.14-15
sūryera gati the movement of the sunCC Antya 20.57
sva-gatim in His own abodeSB 3.13.49
sva-artha-gatim the ultimate goal of life, or their own real interestSB 7.5.31
sva-gatim one who knows his real self-interestSB 8.24.50
sva-gatim His own abodeSB 10.28.11
svaḥ-gatim passage to heavenBG 9.20
svaḥ-gatim promotion to heavenSB 11.20.13
tat-gatim unto His abodeSB 4.31.24
tīrtha-gṛhe gati going to temples and places of pilgrimageCC Madhya 22.122
valgu-gati-līlā-avalokanaiḥ moving very softly, they attract everyone's heartSB 8.8.7
vāyu-gati the speed of the windCC Antya 14.91
vīra-gatim the destination deserved by the warriorsSB 1.7.13-14
vismṛta-ātma-gati having forgotten the knowledge of ViṣṇuSB 4.2.23
viṣṇu-gatim knowledge of ViṣṇuSB 1.18.23
yoga-gatim yogic powerSB 3.23.35
yoga-gatibhiḥ the practice of the mystic yoga systemSB 4.23.12
yoga-gatim the destination of mystic yoga practiceSB 4.24.4
yoga-gatim the actual perfection of yogaSB 11.15.34
yoga-gatim the mystic powerSB 11.31.10
yogeśvara-gatim the path of Yogeśvara (Kṛṣṇa) in penetrating the coverings of the universeSB 5.20.42
     DCS with thanks   
62 results
     
gati noun (feminine) "Motion" (personified as a daughter of Kardama and wife of Pulaha) (Monier-Williams, Sir M. (1988))
(in gram.) a term for prepositions and some other adverbial prefixes (such as alam etc.) when immediately connected with the tenses of a verb or with verbal derivatives (Monier-Williams, Sir M. (1988))
a certain division of the moon's path and the position of the planet in it (the diurnal motion of a planet in its orbit?) (Monier-Williams, Sir M. (1988))
a happy issue (Monier-Williams, Sir M. (1988))
a kind of rhetorical figure (Monier-Williams, Sir M. (1988))
a means of success (Monier-Williams, Sir M. (1988))
a particular high number (Monier-Williams, Sir M. (1988))
acting accordingly (Monier-Williams, Sir M. (1988))
arriving at (Monier-Williams, Sir M. (1988))
condition (Monier-Williams, Sir M. (1988))
condition of a person undergoing this migration (Monier-Williams, Sir M. (1988))
course (Monier-Williams, Sir M. (1988))
deportment (Monier-Williams, Sir M. (1988))
expedient (Monier-Williams, Sir M. (1988))
gait (Monier-Williams, Sir M. (1988))
going (Monier-Williams, Sir M. (1988))
going away (Monier-Williams, Sir M. (1988))
happiness (Monier-Williams, Sir M. (1988))
issue (Monier-Williams, Sir M. (1988))
manner (Monier-Williams, Sir M. (1988))
manner or power of going (Monier-Williams, Sir M. (1988))
march (Monier-Williams, Sir M. (1988))
means (Monier-Williams, Sir M. (1988))
metempsychosis (Monier-Williams, Sir M. (1988))
method of acting (Monier-Williams, Sir M. (1988))
mode of existence (Monier-Williams, Sir M. (1988))
motion in general (Monier-Williams, Sir M. (1988))
movement (Monier-Williams, Sir M. (1988))
moving (Monier-Williams, Sir M. (1988))
obeisance towards (Monier-Williams, Sir M. (1988))
obtaining (Monier-Williams, Sir M. (1988))
origin (Monier-Williams, Sir M. (1988))
passage (Monier-Williams, Sir M. (1988))
path (Monier-Williams, Sir M. (1988))
place of issue (Monier-Williams, Sir M. (1988))
possibility (Monier-Williams, Sir M. (1988))
procedure (Monier-Williams, Sir M. (1988))
procession (Monier-Williams, Sir M. (1988))
progress (Monier-Williams, Sir M. (1988))
proportion (Monier-Williams, Sir M. (1988))
reason (Monier-Williams, Sir M. (1988))
refuge (Monier-Williams, Sir M. (1988))
resource (Monier-Williams, Sir M. (1988))
running wound or sore (Monier-Williams, Sir M. (1988))
situation (Monier-Williams, Sir M. (1988))
state (Monier-Williams, Sir M. (1988))
stratagem (Monier-Williams, Sir M. (1988))
the being understood or meant (Monier-Williams, Sir M. (1988))
the course of the soul through numerous forms of life (Monier-Williams, Sir M. (1988))
the position (of a child at birth) (Monier-Williams, Sir M. (1988))
way (Monier-Williams, Sir M. (1988))
way or art (Monier-Williams, Sir M. (1988))
volatility of mercury (?)
Frequency rank 224/72933
gati noun (masculine) name of a son of Anala (Monier-Williams, Sir M. (1988))

Frequency rank 51024/72933
gatika noun (neuter) asylum (Monier-Williams, Sir M. (1988))
condition (Monier-Williams, Sir M. (1988))
course (Monier-Williams, Sir M. (1988))
going (Monier-Williams, Sir M. (1988))
motion (Monier-Williams, Sir M. (1988))
refuge (Monier-Williams, Sir M. (1988))

Frequency rank 27792/72933
gatimant adjective connected with a preposition or some other adverbial prefix (Monier-Williams, Sir M. (1988))
having issues or sores (Monier-Williams, Sir M. (1988))
moving (Monier-Williams, Sir M. (1988))
possessed of motion (Monier-Williams, Sir M. (1988))

Frequency rank 8963/72933
gatiṃgata adjective
Frequency rank 23851/72933
agati adjective halting (Monier-Williams, Sir M. (1988))
helpless (Monier-Williams, Sir M. (1988))
not going (Monier-Williams, Sir M. (1988))
without resource (Monier-Williams, Sir M. (1988))

Frequency rank 17453/72933
agati noun (feminine) stoppage (Monier-Williams, Sir M. (1988))
unsuccessfulness (Monier-Williams, Sir M. (1988))
want of resort or resource (Monier-Williams, Sir M. (1988))

Frequency rank 13276/72933
agatika adjective not to be walked on (as an evil path) (Monier-Williams, Sir M. (1988))
without resort or resources (Monier-Williams, Sir M. (1988))

Frequency rank 41632/72933
atigati noun (feminine)
Frequency rank 13904/72933
atyāgati noun (feminine)
Frequency rank 26206/72933
adhogati adjective descending (Monier-Williams, Sir M. (1988))
going downwards (Monier-Williams, Sir M. (1988))

Frequency rank 31686/72933
adhogati noun (feminine) degradation (Monier-Williams, Sir M. (1988))
descent (Monier-Williams, Sir M. (1988))
downward movement (Monier-Williams, Sir M. (1988))

Frequency rank 15401/72933
ananyagati adjective having only one (or no other) resort or resource left (Monier-Williams, Sir M. (1988))

Frequency rank 31733/72933
anāgati noun (feminine) non-accession (Monier-Williams, Sir M. (1988))
non-arrival (Monier-Williams, Sir M. (1988))
non-attainment (Monier-Williams, Sir M. (1988))

Frequency rank 42826/72933
anugati noun (feminine) dying out (Monier-Williams, Sir M. (1988))
following (Monier-Williams, Sir M. (1988))
imitation (Monier-Williams, Sir M. (1988))

Frequency rank 22982/72933
antargati noun (feminine) inclusion (in a group etc.)
Frequency rank 43442/72933
annagati noun (feminine) gullet (Monier-Williams, Sir M. (1988))
the oesophagus (Monier-Williams, Sir M. (1988))

Frequency rank 43494/72933
abhyudgati noun (feminine) rise
Frequency rank 23151/72933
abhyupagati noun (feminine)
Frequency rank 44510/72933
amitagati noun (masculine) name of a Jaina author (Monier-Williams, Sir M. (1988))
name of a Vidyādhara (Monier-Williams, Sir M. (1988))

Frequency rank 13982/72933
avagati noun (feminine) anticipating (Monier-Williams, Sir M. (1988))
conceiving (Monier-Williams, Sir M. (1988))
guessing (Monier-Williams, Sir M. (1988))

Frequency rank 18907/72933
avijñātagati noun (masculine) name of a son of Anila (Monier-Williams, Sir M. (1988))

Frequency rank 23241/72933
avyaktagati adjective going imperceptibly (Monier-Williams, Sir M. (1988))

Frequency rank 45532/72933
asaṃgati noun (feminine) name of a rhetorical figure (Monier-Williams, Sir M. (1988))
non-association with (Monier-Williams, Sir M. (1988))

Frequency rank 23303/72933
āgati noun (feminine) arrival (Monier-Williams, Sir M. (1988))
coming (Monier-Williams, Sir M. (1988))
origin (Monier-Williams, Sir M. (1988))
origination (as of the world) (Monier-Williams, Sir M. (1988))
return (Monier-Williams, Sir M. (1988))
rise (Monier-Williams, Sir M. (1988))

Frequency rank 7517/72933
udaggati noun (feminine)
Frequency rank 47253/72933
udgati noun (feminine) ascent (Monier-Williams, Sir M. (1988))
bringing up (Monier-Williams, Sir M. (1988))
coming forth (Monier-Williams, Sir M. (1988))
going up (Monier-Williams, Sir M. (1988))
rising (Monier-Williams, Sir M. (1988))
vomiting (Monier-Williams, Sir M. (1988))

Frequency rank 47307/72933
kugati noun (feminine) deviation from the path of righteousness (Monier-Williams, Sir M. (1988))

Frequency rank 49548/72933
kṛṣṇagati noun (masculine) fire (Monier-Williams, Sir M. (1988))

Frequency rank 27638/72933
khagati noun (feminine) khecaratva a metre of 4 1016 syllables (Monier-Williams, Sir M. (1988))

Frequency rank 27737/72933
khegati noun (feminine) khecarīmudrā
Frequency rank 15663/72933
gatāgati noun (feminine) dying and being born again (Monier-Williams, Sir M. (1988))

Frequency rank 51033/72933
gatānugatika adjective following custom or the conduct of others (Monier-Williams, Sir M. (1988))
following what precedes (Monier-Williams, Sir M. (1988))
imitative (Monier-Williams, Sir M. (1988))

Frequency rank 21189/72933
jagatipati noun (masculine)
Frequency rank 52597/72933
tiryaggati noun (feminine) the state of an animal in transmigration (Monier-Williams, Sir M. (1988))

Frequency rank 28210/72933
dīrghagati noun (masculine) a camel (Monier-Williams, Sir M. (1988))

Frequency rank 54519/72933
durgati noun (feminine) distress (Monier-Williams, Sir M. (1988))
hell (Monier-Williams, Sir M. (1988))
misfortune (Monier-Williams, Sir M. (1988))
poverty (Monier-Williams, Sir M. (1988))
want of (gen.) (Monier-Williams, Sir M. (1988))

Frequency rank 5914/72933
durgati adjective
Frequency rank 54654/72933
daivagati noun (feminine) fortune (Monier-Williams, Sir M. (1988))

Frequency rank 28467/72933
nabhogati noun (feminine) flying (Monier-Williams, Sir M. (1988))
soaring (Monier-Williams, Sir M. (1988))

Frequency rank 55686/72933
nityagati noun (masculine) the god of wind (Monier-Williams, Sir M. (1988))
wind (Monier-Williams, Sir M. (1988))

Frequency rank 36234/72933
nirgati noun (feminine) exit
Frequency rank 28682/72933
puruṣagati noun (feminine) name of a Sāman (Monier-Williams, Sir M. (1988))

Frequency rank 58220/72933
pratyātmagatika adjective
Frequency rank 59104/72933
bahugati noun (masculine) name of a son of Sudyu
Frequency rank 60098/72933
bhinnagati adjective going with great strides or quickly (Monier-Williams, Sir M. (1988))

Frequency rank 60747/72933
manogati noun (feminine) desire (Monier-Williams, Sir M. (1988))
gedankenschnelle Bewegung wish (Monier-Williams, Sir M. (1988))

Frequency rank 21981/72933
manogati adjective going where one will (Monier-Williams, Sir M. (1988))

Frequency rank 61438/72933
mandagati noun (masculine) the planet Saturn
Frequency rank 61478/72933
vakragati noun (feminine) apparent retrograde motion or retrogression (said of the course of a planet) (Monier-Williams, Sir M. (1988))
crooked or winding course (Monier-Williams, Sir M. (1988))

Frequency rank 38981/72933
vīragati noun (feminine) Indra's heaven (Monier-Williams, Sir M. (1988))

Frequency rank 66356/72933
satatagati noun (masculine) the wind (Monier-Williams, Sir M. (1988))

Frequency rank 68632/72933
sadāgati noun (masculine) the god of wind (Monier-Williams, Sir M. (1988))
the sun (Monier-Williams, Sir M. (1988))
the Universal spirit (Monier-Williams, Sir M. (1988))
wind (Monier-Williams, Sir M. (1988))

Frequency rank 12257/72933
sadāgati adjective always in motion (Monier-Williams, Sir M. (1988))

Frequency rank 68715/72933
saṃgati noun (masculine) name of a man
Frequency rank 69769/72933
saṃgati noun (feminine) association (Monier-Williams, Sir M. (1988))
coming together (Monier-Williams, Sir M. (1988))
going or resorting to (Monier-Williams, Sir M. (1988))
intercourse (Monier-Williams, Sir M. (1988))
meeting with (gen. or comp.) (Monier-Williams, Sir M. (1988))
society (Monier-Williams, Sir M. (1988))

Frequency rank 6102/72933
saṃgatika adjective
Frequency rank 69770/72933
sāṃgatika adjective associating (Monier-Williams, Sir M. (1988))
relating to society (Monier-Williams, Sir M. (1988))
social (Monier-Williams, Sir M. (1988))

Frequency rank 40845/72933
sugati noun (feminine) a good birth a good or happy condition (Monier-Williams, Sir M. (1988))
a secure refuge (Monier-Williams, Sir M. (1988))
bliss (Monier-Williams, Sir M. (1988))
happiness (Monier-Williams, Sir M. (1988))
welfare (Monier-Williams, Sir M. (1988))

Frequency rank 16272/72933
sugativrata noun (neuter) a kind of vrata
Frequency rank 70742/72933
svargati noun (feminine) death (Monier-Williams, Sir M. (1988))
future felicity (Monier-Williams, Sir M. (1988))

Frequency rank 20385/72933
svairagati adjective going about freely (Monier-Williams, Sir M. (1988))

Frequency rank 72276/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

anyounyābhāva

(anyonya.abhāva) mutual non-existence; mutual negatio

bhedanīya

mild purgatives, laxatives.

dhūpa,dhūpana

fumigation; aromatic vapour or smoke.

kedārakulyānyāya

irrigation-canal hypothesis on the nourishment of dhātus (constituents of the body).

kuṭi

cabin, small hut used for fumigation.

nigrāha

chastisement; subjugation.

pañcakarma

five purifying therapatic procedures: emesis vamana, errhine nasya, enema vasti, purgation virecana, blood-letting raktamokṣaṇa.

rāśi

volume, quantity, collection, mass rāśipuruṣa aggregation of ingredients making the human body.

recaka

cathartic, purgative, exhalation.

samuccaya

one of tantrayuktis, aggregation, assemblage.

sara

fluid, mobile, purgative.

sramśana

purgation, catharsis.

vasuka

1. Plant various plants: Calatropis gingantea, Agati grandiflora, Adhatoda vasika, Borreria articularis, Indigofera enneaphylla, Osmanthus fragrans and Chenopodium; Spermacoce hispida; 2. a kind of salt.

virecana

therapeutic purgation or purgagion therapy.

yāpana

mitigating, alleviation; yāpanavasti enema having palliative property.

     Wordnet Search "gati" has 72 results.
     

gati

visaṅgatiḥ, asaṅgatiḥ, asaṅgatatā, visaṅgatatā   

visaṅgasya avasthā bhāvo vā।

kārye utpannāḥ visaṅgatayaḥ dūrīkaraṇārthe vegena prayatata।

gati

ananyagatika, ananyagati, nirūpāya   

yasya anyā gatiḥ nāsti।

asmin praśne ananyagatikaḥ aham।

gati

gatimāpakaḥ   

yad gacchataḥ vastunaḥ gatiṃ mimīte।

asya vāhanasya gatimāpakaḥ kāryaṃ na karoti।

gati

sthira, gatihīna   

yasmin gatiḥ nāsti।

sthire jale naikāḥ jantavaḥ asti।

gati

abhiṣyanda, abhisyanda, pariṣyandin, parisyandin, viṣyanda, pravāhin, gatimat, gatiśīla   

yasmin gatiḥ asti।

abhiṣyande jale jantavaḥ na santi।

gati

viparitagāmin, pratigāmin, vyatikrānta, viparitagatika, parāvṛtta, prātīpika, avanatiśīla, patanaśīla, patanonmukha, pātuka, patayiṣṇu, vinipātaśīla   

yaḥ avanatim uddiśya gacchati।

svasya kukarmabhireva saḥ viparitagāmī bhavati।

gati

sañcalanam, gamanam, yānam, yātrā, gamaḥ, gatiḥ, vrajyā, saraṇam, saṃsaraṇam   

janānāṃ yānānāṃ vā gatiśīlaḥ samudāyaḥ।

ārakṣakāḥ sañcalane kāraṇād vinā daṇḍaprahārān kurvanti।

gati

narakaḥ, nārakaḥ, nirayaḥ, durgati   

pāpināṃ yātanāsthānam।

mṛtyoḥ paścād pāpinaḥ janāḥ narake gacchanti।

gati

gatimat, cala, cara, sara, saraṇa, calat, sarat, carat, calana, jaṅgama, kampana, gāmī, cārī, sārī, yāyī, sarpī, gatvara, sṛtvara   

yasmin gatiḥ asti।

kālaḥ gatimān asti।

gati

gatihīnatā   

gatihīnasya avasthā bhāvo vā।

gatihīnatāyāḥ kāraṇād latāvṛkṣāḥ ekasmin eva sthāne tiṣṭhati।

gati

gatiśīlatā, gatikatā, gatvaratā   

gatiśīlasya avasthā bhāvo vā।

jīvanasya gatiśīlatāyāḥ antaḥ nāma mṛtyuḥ।

gati

pratigāmin, viparitagāmin, vyatikrānta, viparitagatika   

yaḥ viparītaṃ gacchati।

pratigāminaḥ puruṣaḥ vikāsam avarundhati।

gati

nirudyogin, nirudyoga, anudyoga, alasa, ālasya, ālasyaśīla, manda, manthara, mandara, anudyogaśīla, udyogadveṣin, udyogavimukha, manākkara, kuṇṭha, jaḍa, śīta, tandrālu, mandagati   

yaḥ karmaśīlaḥ nāsti।

nirudyoginaḥ vyakteḥ jīvanaṃ kāṭhinyena paripūrṇam।

gati

daivam, bhāgyam, bhāgaḥ, bhāgadheyam, daivayogaḥ, daivagatiḥ, daivadaśā, daivikam, diṣṭam, niyatiḥ, vidhiḥ   

yadanu manuṣyasya sarvakarmāṇi pūrvaṃ niścitāni bhavanti lalāṭadeśaśca yasya sthānatvena abhimataḥ tat anivāryaṃ tatvam।

karmavādī daive na viśvasiti। / daivaṃ caivātra pañcamam।

gati

manda, manthara, mandagati, mandagamana, mandagāmin, adruta, aśīghra, vilambita, vilambin   

yasya vegaḥ balam vā alpībhavati।

tasya vāhanasya gatiḥ mandā jātā।

gati

vyavahāraḥ, vṛttiḥ, vṛttam, ācāraḥ, rītiḥ, caritram, caritam, ācaraṇam, gatiḥ, ceṣṭitam, sthitiḥ   

samāje anyaiḥ saha kṛtam ācaraṇam।

tasya vyavahāraḥ samyak nāsti।

gati

gatihīnaḥ, gatihīnam, gatihīnā, sthiraḥ, sthiram, sthirā   

gativirāmāvasthāvān sthāvaraḥ।

eṣaḥ rathaḥ madhye mārgam eva gatihīnaḥ abhavat।

gati

pragatiśīla   

yaḥ pragatiṃ karoti।

pragatiśīlaḥ vyaktiḥ saṅkaṭān apākrāmyan pragatipathe agre sarati।

gati

pragatiśīla, unnataśīla, vikāsaśīla, unnatiśīla, utthānaśīla, abhyutthāyī   

yaḥ unnatiṃ karoti।

bhāratadeśaḥ pragatiśīlaḥ deśaḥ।

gati

durgatiḥ, durdaśā, durāvasthā, avagati, kugati   

kleśadāyinī gatiḥ।

tasya durgatiṃ draṣṭum na śaknomi ataḥ mayā saḥ rakṣitaḥ।

gati

unnatiḥ, pragatiḥ, vikāsaḥ, abhyudayaḥ, unnayanam   

vartamānāvasthāyāḥ apekṣayā unnatāvasthāṃ prati gamanam।

bhāratadeśasya unnatiṃ bhāratīyāḥ eva kurvanti।

gati

vāyuḥ, vātaḥ, anilaḥ, pavanaḥ, pavamānaḥ, prabhañjanaḥ, śvasanaḥ, sparśanaḥ, mātariśvā, sadāgatiḥ, pṛṣadaśvaḥ, gandhavahaḥ, gandhavāhaḥ, āśugaḥ, samīraḥ, mārutaḥ, marut, jagatprāṇaḥ, samīraṇaḥ, nabhasvān, ajagatprāṇaḥ, khaśvāsaḥ, vābaḥ, dhūlidhvajaḥ, phaṇipriyaḥ, vātiḥ, nabhaḥprāṇaḥ, bhogikāntaḥ, svakampanaḥ, akṣatiḥ, kampalakṣmā, śasīniḥ, āvakaḥ, hariḥ, vāsaḥ, sukhāśaḥ, mṛgavābanaḥ, sāraḥ, cañcalaḥ, vihagaḥ, prakampanaḥ, nabhaḥ, svaraḥ, niśvāsakaḥ, stanūnaḥ, pṛṣatāmpatiḥ, śīghraḥ   

viśvagamanavān viśvavyāpī tathā ca yasmin jīvāḥ śvasanti।

vāyuṃ vinā jīvanasya kalpanāpi aśakyā।

gati

mokṣaḥ, muktiḥ, kaivalyam, tathāgatiḥ, apunarbhavaḥ, śreyaḥ, niḥśreyasam, amṛtam, apavargaḥ, nirvāṇama   

jīvasya janmamaraṇabandhanāt bahirgamanam।

santaḥ mokṣaṃ prāpnuvanti।

gati

kūrmaḥ, kacchapaḥ, kamaṭhaḥ, kāmaṭhaḥ, gūḍhāṅgaḥ, pañcāgaguptaḥ, pañcaguptaḥ, kaṭhinapṛṣṭham, caturgatiḥ, kroḍapādaḥ, udbhaṭaḥ, smaraṇāpatyatarpakaḥ   

jantuviśeṣaḥ saḥ jantuḥ kiñcid dṛṣṭvā śarīre eva mukhasampuṭaṃ praveśayati।

adhunā kacchapasya saṅkhyā nyūnā jātā।

gati

maṇḍūkaḥ, bhekaḥ, plavaḥ, plavagaḥ, plavagatiḥ, plavaṅgamaḥ, darduraḥ, vyaṅgaḥ, varṣābhūḥ, varṣāghoṣaḥ, vṛṣṭibhūḥ, dardarīkaḥ, gūḍhavarccā, alimakaḥ, ajihvaḥ, śallaḥ, śālūraḥ, sālūraḥ, hariḥ   

saḥ prāṇī yaḥ ubhayacaraḥ tathā ca yaḥ varṣāṛtau jalāśayasya samīpe dṛśyate।

varṣāṛtau naike maṇḍūkāḥ sthāne-sthāne plavante।

gati

gatirodhaḥ   

gateḥ avarodhanasya sthitiḥ।

durghaṭanayā mārge gatirodhaḥ utpannam।

gati

vṛttiḥ, vṛttam, ācāraḥ, rītiḥ, vyavahāraḥ, caritram, caritam, ācaraṇam, gatiḥ, ceṣṭitam, sthitiḥ   

jīvane vartanasya rītiḥ।

sādhoḥ ācārāt saḥ samāje pratiṣṭhām alabhata।

gati

gatirodhakaḥ   

yaḥ gatim avaruṇaddhi।

mārge sthāne sthāne gatirodhakāḥ santi।

gati

drutagati   

drutā gatiḥ।

relayānaṃ mārge drutagatyā gacchati।

gati

saṅgatiḥ, saṃsargaḥ, sāhacarya, saṃvāsaḥ   

saha gamanasya kriyā।

durjanasya saṅagatau rāmaḥ durjanaḥ abhavat।

gati

pratyāgamanam, pratyāvṛttiḥ, punarāgamanam, punarāgamaḥ, punarāyanam, punarāvṛttiḥ, punarāvartaḥ, upāvṛttiḥ, parivṛttiḥ, pratyāvṛttiḥ, āgati   

punaḥ āgamanasya kriyā।

atithīnāṃ pratyāgamanena gṛhasadasyāḥ khinnāḥ jātāḥ।

gati

punarāgamanam, pratinivṛttiḥ, pratigamanam, pratyāgamanam, pratyāyānam, pratigatiḥ, pratyāgatiḥ, pratyāvṛttiḥ, āgatiḥ, punarupāgamaḥ   

punaḥ āgamanasya kriyā।

adya śyāmasya grāmāt punarāgamanam na śakyate।

gati

virodhoktiḥ, visaṃvādaḥ, asaṃgatiḥ, asaṅgatiḥ, viruddhatā, visaṃvāditā   

dvayoḥ vacanayoḥ vartamānaḥ virodhaḥ।

janasya vacaneṣu virodhokteḥ kāraṇāt saḥ aviśvasanīyaḥ bhavati।

gati

sāhacaryam, samparkaḥ, saṃgatiḥ, saṅgatiḥ, saṃvāsaḥ, sahāyanam   

saha vasanam।

guroḥ sāhacarye nūtanāḥ viṣayāḥ adhyetuṃ śakyante।

gati

gativijñānam   

tad śāstraṃ yasmin gatīśīlānāṃ vastūnāṃ teṣāṃ balasya ca adhyayanaṃ kriyate।

mīnā gativijñāne kaṭhinatām anubhavati।

gati

drava-gatiśāstram, drava-gativijñānam   

bhautikaśāstrasya sā śākhā yasyāṃ gatimānadravasya balasya upayogasya adhyayanaṃ bhavati।

toyayantraṃ drava-gatiśāstrāt prāptam।

gati

svāgatikaḥ, svāgati   

kasyacit ādaraṇīye priye vā manuṣye āgate agre gatvā tasya abhivādanaṃ yaḥ karoti saḥ।

svāgatakartā agre gatvā svāminaḥ abhinandanam akarot।

gati

calanam, saraṇam, yānam, gatiḥ, vrājaḥ   

ekaṃ sthānaṃ vihāya anyasthānaṃ prāpaṇam।

tasya calanaṃ savegam asti।

gati

ūṣmāgatika   

ūṣmāgatikasambandhī;

pravāhitāyāḥ ūrjāyāḥ ūṣmāgatikāṃ mātrāṃ kathayatu।

gati

gatihīna, sthira, viśrānta   

gativihīnaḥ।

gatihīnaṃ kāryaṃ punaḥ ārabdham।

gati

vāyugatidarśiyantram   

vāyoḥ diśaḥ sūcakaṃ yantram।

naukāyāṃ vāyugatidarśiyantraṃ vāyoḥ diśaṃ sūcayati।

gati

nāstikatā, devanindā, īśvaraniṣedhaḥ, nāstivādaḥ, śūnyavādaḥ, nāstikyam, anāstikyam, nāstikatvam, saugatikam   

vedeṣu īśvare paraloke vā aviśvāsaḥ।

nāstikatayā manuṣyaḥ pāpena lipyate।

gati

narakagati   

jainamatānusāreṇa tat karma yena manuṣyaḥ narakaṃ prāpnoti।

jainamuniḥ svasya pravacane narakagatyāḥ trātuṃ kathayati।

gati

sahayāyin, satrāc, sahāyin, samānagati   

yātrāyāṃ saha vartamānaḥ।

sahayāyinyāḥ mahilāyāḥ vastūni naṣṭāni।

gati

haṃsa-gati   

haṃsasadṛśā gatiḥ।

nāyikā haṃsagatyā mañce āgacchati।

gati

anivāryatā, anivāryatvam, avaśyaṃbhāvitā, ananyagatitvam, ananyagatitā, āvaśyakatvam, āvaśyakatā, niyatatvaṃ, niyatatā, avaśyakartavyatā, kāryavaśaḥ, kartavyatā, kartavyatvam   

kimapi niścitarūpeṇa kartavyatāyāḥ avasthā।

asya kāryasya anivāryatāyāḥ kadācit bhavantaṃ tarkaṃ na vartate।

gati

pratyāgamanam, punarāgamanam, pratinivṛttiḥ, pratyāyānam, pratigatiḥ, pratyāgatiḥ, pratyāvṛttiḥ, āgatiḥ, punarupāgamaḥ   

anyasmāt sthānāt pūrvaṃ sthānaṃ prati saṃyogasya kriyā।

dehalyāṃ pratyāgamanaṃ kadā bhaviṣyati।

gati

vṛttam, prasaṅgaḥ, saṅgatiḥ, saṃgatiḥ, ghaṭanā   

mahāntaṃ kalahaḥ anucitaṃ kāryam aśubhā ghaṭanā vā।

adya ekaṃ bṛhat vṛttam aghaṭat।

gati

bhramaṇam, cakragatiḥ, paribhramaṇam, caṅkramaṇam, bhramaḥ, vartanam, vivartanam, ghūrṇanam   

bhramaṇasya kriyā।

pṛthivyāḥ akṣasya paritaḥ bhramaṇādeva divasarātrī bhavataḥ।

gati

yaṃtragatiśāstram, yaṃtravidyā, yaṃtraśāstram, śilpaśāstram, śilpavidyā   

yantrādīnāṃ cālanasya nirmāṇasya śodhanasya vā vidyā।

ete adhyāpakamahābhāgāḥ asmān yaṃtragatiśāstraṃ pāṭhayanti।

gati

sūryaḥ, sūraḥ, aryamā, ādityaḥ, dvādaśātmā, divākaraḥ, bhāskaraḥ, ahaskaraḥ, vradhraḥ, prabhākaraḥ, vibhākaraḥ, bhāsvān, vivasvān, saptāśvaḥ, haridaśvaḥ, uṣṇaraśmiḥ, vivarttanaḥ, arkaḥ, mārttaṇḍaḥ, mihiraḥ, aruṇaḥ, vṛṣā, dyumaṇiḥ, taraṇiḥ, mitraḥ, citrabhānuḥ, virocan, vibhāvasuḥ, grahapatiḥ, tviṣāmpatiḥ, ahaḥpatiḥ, bhānuḥ, haṃsaḥ, sahastrāṃśuḥ, tapanaḥ, savitā, raviḥ, śūraḥ, bhagaḥ, vṛdhnaḥ, padminīvallabhaḥ, hariḥ, dinamaṇiḥ, caṇḍāṃśuḥ, saptasaptiḥ, aṃśumālī, kāśyapeyaḥ, khagaḥ, bhānumān, lokalocanaḥ, padmabandhuḥ, jyotiṣmān, avyathaḥ, tāpanaḥ, citrarathaḥ, khamaṇiḥ, divāmaṇiḥ, gabhastihastaḥ, heliḥ, pataṃgaḥ, arcciḥ, dinapraṇīḥ, vedodayaḥ, kālakṛtaḥ, graharājaḥ, tamonudaḥ, rasādhāraḥ, pratidivā, jyotiḥpīthaḥ, inaḥ, karmmasākṣī, jagaccakṣuḥ, trayītapaḥ, pradyotanaḥ, khadyotaḥ, lokabāndhavaḥ, padminīkāntaḥ, aṃśuhastaḥ, padmapāṇiḥ, hiraṇyaretāḥ, pītaḥ, adriḥ, agaḥ, harivāhanaḥ, ambarīṣaḥ, dhāmanidhiḥ, himārātiḥ, gopatiḥ, kuñjāraḥ, plavagaḥ, sūnuḥ, tamopahaḥ, gabhastiḥ, savitraḥ, pūṣā, viśvapā, divasakaraḥ, dinakṛt, dinapatiḥ, dyupatiḥ, divāmaṇiḥ, nabhomaṇiḥ, khamaṇiḥ, viyanmaṇiḥ, timiraripuḥ, dhvāntārātiḥ, tamonudaḥ, tamopahaḥ, bhākoṣaḥ, tejaḥpuñjaḥ, bhānemiḥ, khakholkaḥ, khadyotanaḥ, virocanaḥ, nabhaścakṣūḥ, lokacakṣūḥ, jagatsākṣī, graharājaḥ, tapatāmpatiḥ, sahastrakiraṇaḥ, kiraṇamālī, marīcimālī, aṃśudharaḥ, kiraṇaḥ, aṃśubharttā, aṃśuvāṇaḥ, caṇḍakiraṇaḥ, dharmāṃśuḥ, tīkṣṇāṃśuḥ, kharāṃśuḥ, caṇḍaraśmiḥ, caṇḍamarīciḥ, caṇḍadīdhitiḥ, aśītamarīciḥ, aśītakaraḥ, śubharaśmiḥ, pratibhāvān, vibhāvān, vibhāvasuḥ, pacataḥ, pacelimaḥ, śuṣṇaḥ, gaganādhvagaḥ, gaṇadhvajaḥ, khacaraḥ, gaganavihārī, padmagarbhaḥ, padmāsanaḥ, sadāgatiḥ, haridaśvaḥ, maṇimān, jīviteśaḥ, murottamaḥ, kāśyapī, mṛtāṇḍaḥ, dvādaśātmakaḥ, kāmaḥ, kālacakraḥ, kauśikaḥ, citrarathaḥ, śīghragaḥ, saptasaptiḥ   

hindūnāṃ dharmagrantheṣu varṇitā ekā devatā।

vedeṣu sūryasya pūjāyāḥ vāraṃvāraṃ vidhānam asti।

gati

avasthā, paristhitiḥ, padavī, daśā, sthānaṃ, saṃsthānaṃ, bhāvaḥ, vṛttiḥ, padaṃ, gati, bhūmiḥ   

ekā viśeṣasthitiḥ।

mama paristhityāṃ bhavān kiṃ kuryāt।

gati

prayāṇam, gamanam, pragamanam, gatiḥ, agragamanam, agrasaraṇam, agragatiḥ, prasaraṇam, prasaraḥ, yātrā, prakramaḥ, kramaḥ, kramaṇam, krantiḥ   

agre gamanam।

senāpatiḥ sainikānāṃ prayāṇasya viṣaye akathayat।

gati

gajagati   

varṇavṛttaviśeṣaḥ।

gajagateḥ pratyekasmin caraṇe nagaṇaḥ bhagaṇaḥ laghuḥ tathā guruḥ ca bhavati।

gati

uṣṭraḥ, karabhaḥ, dāserakaḥ, dīrghagrīvaḥ, dhūsaraḥ, lamboṣṭhaḥ, ravaṇaḥ, mahājaṅghaḥ, javī, jāṅghikaḥ, kramelakaḥ, mayaḥ, mahāṅgaḥ, dīrghagatiḥ, dīrghaḥ, śṛṅkhalakaḥ, mahān, mahāgrīvaḥ, mahānādaḥ, mahādhvagaḥ, mahāpṛṣṭhaḥ, baliṣṭhaḥ, dīrghajaṅghaḥ, grīvī, dhūmrakaḥ, śarabhaḥ, kramelaḥ, kaṇṭakāśanaḥ, bholiḥ, bahukaraḥ, adhvagaḥ, marudvipaḥ, vakragrīvaḥ, vāsantaḥ, kulanāśaḥ, kuśanāmā, marupriyaḥ, dvikakut, durgalaṅghanaḥ, bhūtaghnaḥ, dāseraḥ, kelikīrṇaḥ   

paśuviśeṣaḥ- yaḥ prāyaḥ marusthale dṛśyate।

tena uṣṭraṃ datvā uṣṭrī krītā।

gati

gati   

devahūtikardamayoḥ navasu kanyāsu ekā yasyāḥ vivāhaḥ pulahaṛṣiṇā saha jātaḥ।

gatiḥ anasūyāyāḥ anujā āsīt।

gati

haṃsagati   

chandoviśeṣaḥ।

haṃsagatau ekādaśyāṃ mātrāyāṃ virāmaḥ bhavati।

gati

amṛtagati   

chandoviśeṣaḥ।

amṛtagatau pratyekasmin caraṇe nagaṇaḥ jagaṇaḥ nagaṇaḥ tathā guruśca bhavati।

gati

tvaritagati   

varṇavṛttaviśeṣaḥ।

tvaritagateḥ pratyekasmin caraṇe nagaṇaḥ jagaṇaḥ nagaṇaḥ tathā guruḥ bhavati।

gati

vilambitagati   

mātrikaḥ chandoviśeṣaḥ।

vilambitagateḥ pratyekasmin caraṇe saptadaśa varṇāḥ santi।

gati

vithuram, vyathanam, vyathiḥ, pravepi, praskhaladgatiḥ, bhreṣaḥ, visaṃṣṭhulam, visaṃṣṭhulagamanam, vihurchanam, abhivegaḥ, skhalaḥ, skhalitagati   

praskhalana-kriyā।

bālakasya vithuraṃ gamanaṃ sarveṣāṃ manāṃsi vyāharat।

gati

tīvragatiyānam   

atiśayena vegena gamyamānam āvāgamanasya sādhanam।

tīvragatiyānasya yānacīṭikā na prāptā।

gati

jaloddhatigati   

dvādaśavarṇaiḥ yuktaḥ varṇavṛttaviśeṣaḥ।

jaloddhatigateḥ pratyekasmin caraṇe jagaṇaḥ sagaṇaḥ jagaṇaḥ sagaṇaḥ ca bhavati।

gati

mayūragati   

varṇavṛttaviśeṣaḥ।

mayūragateḥ pratyekasmin caraṇe krameṇa pañca yagaṇāḥ magaṇaḥ bhagaṇaśca bhavati।

gati

avyaktagati   

sarveṣāṃ parokṣam ācaratīti।

avyaktagatiḥ manuṣyaḥ sarvaiḥ jñātaḥ।

gati

aśvagatiḥ, dhārā   

aśvasya padavikṣepaḥ।

aśvagatiṃ vardhayitum aśvavāhaḥ prayatate।

gati

aśvagati   

chandoviśeṣaḥ।

aśvagateḥ pratyekasmin caraṇe pañca bhagaṇāḥ ekaḥ guruśca bhavati।

gati

aśvagati   

citrakāvyasya cakram।

aśvagatau catuṣṣaṣṭiḥ koṣṭakāni santi।

gati

vīragati   

yuddhabhūmau vīramaraṇena prāptā gatiḥ।

dehalīnagare iṇḍiyāgeṭa iti sthānasya bhittau vīragatiṃ prāptānāṃ sainikānāṃ nāmāni likhitāni santi।

gati

pragatipatram   

kasyāpi mūlyāṅkanasya parīkṣaṇapatram।

tena svaputrasya vidyālayāt prāpte pragatipatre svākṣarī kṛtā।

gati

avagati   

vitarkīkaraṇasya kāryam।

adhunā janāḥ vāstavāt avagatyā kāryaṃ kurvanti।

gati

gati   

ekaḥ kṣupaḥ ।

gatilāyāḥ ullekhaḥ uṇādisūtre prāpyate









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