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"gai" has 1 results.
Root Word (Pāṇini Dhātupāṭha:) Full Root Marker Sense Class Sutra √gai gai śabde 1 642
"gai" has 1 results.
Root Word IAST Meaning Monier Williams Page Class √गै gai singing, speaking / śabda 1052/2 Cl.1
Amarakosha Search 3 results
Monier-Williams Search 48 results for gai
gai cl.1 P. , rarely g/āyati- A1. (1. te- sg. [ g/āye- ] & [ gāyiṣe- ] etc.) , exceptionally cl.2. ( gāti- : cl.3 P. jigāti- ; perf. jagau- etc.; Aorist ; agāsīt- preceding geyāt- ; pr. p. P. g/āyat- etc.; ind.p. [with gītvā- preposition ( - gāya- ) - g/īya- etc.]; infinitive mood ), to sing, speak or recite in a singing manner, sing to ( gātum- dative case ), praise in song (with accusative), relate in metrical language etc. ; to sing before ( accusative) : Passive voice ( gīy/ate- parasmE-pada ), to be sung or praised in song y/amāna- etc. ; to be called ( perf. ), etc.: jage- Causal ( gāpayati- Potential 3. plural gāyayeyur- ), to cause to sing or praise in song etc.: Intensive ( jegīyate- ) , to sing ; to be sung or praised in song ; to be asserted obstinately ; ([ confer, compare 3. ; gā- confer, compare also Lithuanian zaidziu.]) gailapūraṇa filling or swelling the cheeks, mfn. . gaira (fr. 3. mfn. ) coming from or growing on mountains gir/i- gairakaṃvūla or (fr. $ and $), the 9th ri- k- (in yoga- astronomy) gairāyaṇa m. patronymic fr. gir/i- gaRa . aśvā- di gaireya "mountain-born", bitumen n. gaireya red chalk n. gairī Methonica superba f. gairika mfn. equals ra- gairika gold n. gairika red chalk (sometimes used as a red ornament) n. gairika a class of ascetics, m. plural (in Prakritgeruya) gairikā red chalk f. gairikācala a mountain containing red chalk m. gairikadhātu m. idem or ' red chalk f. ' gairikākākhya the plant m. jala- madhūka- gairikākṣa the plant m. jala- madhūka- gairikāñjana an unguent prepared from red chalk n. gairikṣita m. patronymic fr. giri- kṣ/it- Name of trasadasyu- gairikṣita m. plural Name of (a family of) the s yaska- gairīyaka (perhaps) equals reya- gaiṣṭi for mfn. g/av- iṣṭi- abhi gai (Imper. 2. sg. ,or - g/āya- ,2. - gāya- plural ) to call or sing to ( - gāyata- accusative) ; to enchant ; to sing (a hymn, etc.) etc. ; to fill with song ; to celebrate in song abhipra gai (Imper. 2. plural ) to begin to praise - gāyata- ā gai ( Aorist 1. A1. sg. ) to sing to, address or praise in singing - gāsi- ; ( imperfect tense ) to sing in order to obtain anything ā- gāyat ; ( parasmE-pada ) to sing in a low voice - gāyat- anu gai to sing after or to (a person or tune) ; to celebrate in song: Caus. , to make one sing after or to. - gāpayati- apa gai to break off singing, cease to sing ava gai See . ava- gīta- bamba gairava or m. (?) n. Name of a place giri gairikadhātu for girer gair- kanaka gairika a species of ochre n. ( see .) kāñcana- gai- kāñcana gairika a kind of ochre n. mār gaiṣin searching for a road or path mfn. mṛ gairvāruka m. equals mṛ- 'erv- q.v ni gai P. , to accompany with song, sing, chant - gāyati- pari gai P. , to go about singing, sing or celebrate everywhere - gāyati- ; to proclaim aloud ( especially Passive voice ) - gīyate- pra gai P. ( - gāyati- Epic also A1. ), to begin to sing, sing, celebrate, praise, extol ; to sound, resound te- rakta gairika a kind of ochre n. samanu gai P. , to repeat in verse or metre - gāyati- saṃ gai P. , to sing together, celebrate by singing together, sing in chorus, chant - gāyati- etc. etc.: Passive voice , to be sung or praised in chorus - gīyate- sampra gai P. , to begin to sing, sing, pronounce by singing - gāyati- suvarṇa gairika red ochre n. svarṇa gairika a kind of yellow ochre or red chalk n. ud gai P. ( - gāyati- - gāti- ) to begin to sing ; to sing or chant (applied especially to the singing or chanting of the sāmaveda- see ) ud- gāt/ṛ- etc. ; to sing out loud ; to announce or celebrate in song, sing before any one (with accusative) ; to fill with song upa gai P. ( - gāyati- imperative 2. plural - gāyatā- ) to sing to any one ( dative case or accusative) ; to join in singing, accompany a song ; to sing before, sing, praise in song, celebrate,"fill with song" etc. etc. ; to sing near: Passive voice ( - gīyate- parasmE-pada - gīy/amāna- ;and [irr.] - gīyat- ) to be sung or praised in song ; to be sung before vi gai P. (only - gāyati- Passive voice ), to decry, abuse, reproach - gīyate- viṣva gaiḍa n. Name of a sāman- yo gaiśvarya mastery of the Yoga n.
Apte Search 11 results
gai गै 1 P. (गायति, जगौ, अगासीत्, गास्यति, गातुम्, गीत) 1 To sing, sing a song; अहो साधु रेभिलेन गीतम् Mk.3; ग्रीष्मसमय- मधिकृत्य गीयताम् Ś1; Ms.4.64;9.42. -2 To speak or recite in a singing tone. -3 To relate, declare, tell (especially in metrical language); गीतश्चायमर्थोङ्गिरसा Māl. 2. -4 To describe, relate or celebrate in song; चारण- द्वन्द्वगीतः Ś.2.15; प्रभवस्तस्य गीयते Ku.2.5. -Caus. (गाप- यति-ते) To cause to sing or praise in song; जयोदाहरणं बाह्वोर्गापयामास किन्नरान् R.4.78,15.33. gaira गैर a. (-री f.) [गिरौ भवः अण्] Coming from a mountain, mountain born. gaireya गैरेय [गिरौ भवः ढक्] Mountain-born. -यम् Bitumen, red chalk. gairika गैरिक a. (-की f.) [गिरौ भवः ठञ्] Mountain-born. -कः, -कम् Red chalk; संसर्पिभिः पयसि गैरिकरेणुरागैः Śi.5. 39. -कम् Gold. anu gai अनुगै 1 P. 1 To sing after (a person), sing to (a tune); follow in singing; अनुगायति काचिदुदञ्चितपञ्चमरागम् Gīt.1; अनुजगुरथ दिव्यं दुन्दुभिध्वानमाशाः Ki.3.6 sent back, echoed. -2 To sing; to celebrate in song. abhi gai अभिगै 1 P. 1 To call to, sing to. -2 To fill with song, make noisy with songs; भृङ्गराजाभिगीतानि (वनानि) Rām. -3 To sing, celebrate in song; तदप्येष श्लोको$भिगीतः Ait. Br. -4 To approve, allow. ud gai उद्गै 1 P. 1 To sing in a loud tone, sing aloud; उद्गास्यतामिच्छति किन्नराणाम् Ku.1.8; गेयमुद्गातुकामा Me.88; to sing (in general); उद्गीयमानं वनदेवताभिः R.2.12; निभृताक्षरमुज्जगे Śi.6.2. -2 To begin to sing; त्वं न उद्गायेति तथेति तेभ्योवागुदगायत् Bṛi. Up.1.3.2. -3 To sing or chant (applied to the singing of Sāmaveda); साम सामविदसङ्गमुज्जगौ Śi.14.21; cf. उद्गातृ. -4 To announce, to celebrate in song. -5 To sing before one (with acc.). -6 To fill or make resonant with song. upa gai उपगै 1 P. 1 To sing to any one (with dat. or acc.); साम्नैनमुपागात् Ch. Up. -2 To join in singing. -3 To praise in song, celebrate, extol; तपोलक्ष्म्या दीप्तं दिनकृत- मिवोच्चैरुपजगुः Ki.18.47. pari gai परिगै 1 P. To sing, relate, describe, celebrate, or proclaim. vi gai विगै 1 P. 1 To censure, reproach, blame; विगीयसे मन्मथदेहदाहिना N.1.79; विगायति च यो लोके यवनानां विलोकनम् Śiva B.19.3. -2 To sing in a discordant tone. saṃ gai संगै 1 P. 1 To chant, sing in chorus. -2 To celebrate by singing together.
Macdonell Vedic Search 7 results
urugāya uru-gāyá, a. (Bv.) wide-paced, i. 154, 1. 3. 6; viii. 29, 7 [-gāya gait from gā go]. dhuneti dhunéti, a. (Bv.) having a resounding gait, iv. 50, 2 [dhuna + iti]. paṇi páṇ-i, m. niggard, iv. 51, 3 [paṇ bargain]. punar púnar, adv. again, vi. 54, 10; x. 14, 8; 90, 4; 135, 2; back, x. 14, 12. vājayu vāja-yú, a. desirous of gain, ii. 35, 1. san san gain, VIII. P. sanóti, vi. 54, 5. sānasi sān-as-í, a. bringing gain, iii. 59, 6 [san gain].
Macdonell Search 1 result
Vedic Index of Names and Subjects 1 result
gairikṣita Descendant of Giriksit,’ is the patronymic of Trasadasyu in the Rigveda, and of the Yaskas in the Kāthaka Samhitā.
Bloomfield Vedic Concordance 6 results
gaireyī ca na vāhyā AVP.7.12.2d. gairikṣitasya kratubhir nu saśce RV.5.33.8d. aṅ gair ātmānaṃ bhiṣajā tad aśvinā # MS.3.11.9a: 154.13. See aṅgāny ātman. aṅ gaiṣāṃ mlāpayāmasi # AVś.6.66.3b. abhivlaṅ gair apāvapaḥ # RV.1.133.4b. chā gair na meṣair ṛṣabhaiḥ # VS.21.42c; MS.3.11.4c: 145.16; TB.220.127.116.11c. Dictionary of Sanskrit Grammar KV Abhyankar
"gai" has 25 results.
aniṭ (1) not admitting the augment इट् to be prefixed to it; the term is strictly to be applied to ārdhadhātuka affixes placed after such roots as have their vowel characterized by a grave accent ( अनुदात्तस्वर ); the term अनिट् being explained as अनिडादि qualifying the अार्धधातुक affix; (2) in a secondary way, it has become customary to call such roots अनिट् as do not allow the augment इट् to be prefixed to an ārdhadhātuka affix placed after them. Such roots are termed अनुदात्त verily because they are possessed of an anudātta vowel. e. g. कृ, भृ, जि, गम् , हन् as against भु, धू, तॄ, श्वि, वृ, वद्, फल्, चल्, et cetera, and others which have their vowel characterized by an acute (उदात्त ) accent. For a complete list of such roots see the well-known stanzas given in the Siddhāntakaumudī incidentally on अात्मनेपदेष्वनतः P. VII.1.5. ऊदॄदन्तैर्यौतिरुक्ष्णुशीङ्स्नु....निहताः स्मृताः ॥ १ ॥ शक्लृपच्मुचिरिचवच्विच् .........धातवो द्व्यधिकं शतम् ॥ as also some lists by ancient grammarians given in the Mahābhāṣya on एकाच उपदेशेनुदात्तात्. P. VII. 2.10 or in the Kāśikā on the same rule P. VII.2.10. et cetera, and others anvādeśa (1) reference to the anterior word or expression: literally अन्वादेशेान्त्यस्य (निःशब्दस्य in T.Pr.VII.3, अकारस्य in V-8) confer, compare I.58: (2) reference again to what has been stated previously: Taittirīya Prātiśākhya. इदमोन्वादेशेशनुदात्तस्तृतीयादौ अन्वादेशश्च कथितानुकथनमात्रम् P.II.4.32 and confer, compare 2 thereon; एकस्यैवाभिधेयस्य पूर्वं शब्देन प्रतिपादितस्य द्वितीयं प्रतिपादनमन्वादेशः Kāś on the Vārttika (on the Sūtra of Pāṇini). . a reference to some preceding word, not necessarily on the same page. aāgantuka adventitious, an additional wording generally at the end of roots to show distinctly their form literally वदि, एधि, सर्ति exempli gratia, for example ; et cetera, and others इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 confer, compare 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; Vārttika (on the Sūtra of Pāṇini). ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः confer, compare on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word. Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. uktārtha a word or expression whose sense has been already express The expression उक्तार्थानामप्रयोगः is frequently used in the Mahābhāṣya and the Vārttikas and cited as a Paribhāṣā or a salutary conventional maxim against repetition of words in the Paribhāṣāpāṭhas of Vyādi (Par. 51), Candragomin (Par 28) and Kātantra (Par. 46) and edition (Par. 46) grammars. Kālāpa-vyākaraṇasūtra. kaskādi a class of compound-words headed by कस्क in which the visarga occurring at the end of the first member is noticed as changed into स् against the usual rules e. g. कस्क:, कौतस्कुतः भ्रातुष्पुत्रः, सद्यस्कालः, धनुष्कपालम् and others; P. VIII.3.48. As this कस्कादिगण is said to be अाकृतिगण, similar words can be said to be in the कस्कादिगण although they are not actually mentioned in the गणपाठ. confer, compare gh (1) fourth consonant of the guttural class of consonants having the properties कण्ठसंवृतत्व, घोष, नादानुप्रदानत्व and महाप्राणत्व; (2)the consonant घ at the beginning of a affix which is always changed into इय्; taddhita affix. P. VII. 1. 9; (3) substitute for ह् at the end of roots beginning with द्, as also of the root नह् under certain conditions; confer, compare P.VIII.2.32,33,34; (4) substitute for the consonant व् of मतुव् placed after the pronouns किम् and इदम् which again is changed into इय् by VII.1.9: confer, compare कियान्, इयान्: exempli gratia, for example P.V. 2.40. confer, compare cakrapāṇi ( शेष ) a grammarian of the Sesa family of the latter half of the 17th century who held views against Bhattoji Diksita and wrote प्रौढमनोरमाखण्डन, कारकतत्व and कारकविचार. ṇopadeśa a root mentioned in the Dhatupatha by Panini as beginning with ण् which subsequently is changed to न् ( by P. VI. 1.65) in all the forms derived from the root; e. g. the roots णम, णी and others. In the case of these roots the initial न् is again changed into ण् after a prefix like प्र or परा having the letter र् in it and having a vowel or a consonant of the guttural or labial class intervening between the letter र् and the letter न्; e. g. प्रणमति, प्रणयकः et cetera, and others confer, compare on P. VIII. 4.14. Kāśikā of Jayāditya and Vāmana. tadantavidhi a peculiar feature in the interpretation of the rules of Panini, laid down by the author of the Sutras himself by virtue of which an adjectival word, qualifying its principal word, does not denote itself, but something ending with it also; येन विधिस्तदन्तस्य P.I.1.72.This feature is principally noticed in the case of general words or adhikaras which are put in a particular rule, but which Occur in a large number of subsequent rules; for instance, the word प्रातिपदिकात्, put in P.IV.1.1, is valid in every rule upto the end of chapter V and the words अतः, उतः, यञः confer, compare mean अदन्ताद् , उदन्तात् , यञन्तात् et cetera, and others Similarly the words धातोः (P.III.1.91) and अङ्गस्य (P.VI. 4.1 ) occurring in a number of subsequent rules have the adjectival words to them, which are mentioned in subsequent rules, denoting not only those words,but words ending with them. In a large number of cases this feature of तदन्तविधि is not desirable, as it, goes against arriving at the desired forms, and exceptions deduced from Panini's rules are laid down by the Varttikakara and later grammarians; et cetera, and others Par. Sek. Pari. 16,23, 31 : also Mahabhasya on P.I.1.72. confer, compare dūṣakaradodbheda name of a commentary, on the Paribhasendusekhara of Nagesa, believed to have been written by Gopalacārya Karhadkar, a grammarian of the 19th century and attributed to Bhimacarya. This commentary, which was written to criticize the commentary written by Visnusastri Bhat, was again criticized in reply by Visnusastri Bhat in his Ciccandrika ( चिच्चन्द्रिका ). See विष्णुशास्त्री भट. dūṣaṇa fault, objection; the word is used in connection with a fault found with, or objection raised against an argument advanced by, a writer by his opponent or by the writer himself who replies it to make his argument well established; नित्यवादी कार्यपक्षे दूषणमाह-कार्येष्विति Maha. Prad. on P.I. 1.44 Vart.!6. hed; confer, compare नित्यवादी कार्यपक्षे दूषणमाह-कार्येष्विति Maha. Prad. on P.I. 1.44 Vart.!6. confer, compare paśyantī name of the second out of the four successive stages in the origination or utterance of a word from the mouth. According to the ancient writers on Phonetics, sound or word ( वाक् ) which is constituted of air ( वायु ) originates at the Mulaadhaaracakra where it is called परा. It then springs up and it is called पश्यन्ती in the second stage. Thence it comes up and is called मध्यमा in the third stage; rising up from the third stage when the air strikes against the vocal chords in the glottis and comes in contact with the different parts of the mouth, it becomes articulate and is heard in the form of different sounds. when it is called वैखरी; वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् Vaakyapadiya I. 144, and also confer, compare पश्यन्ती तु सा चलाचलप्रतिबद्धसमाधाना संनिविष्टज्ञेयाकारा प्रतिलीनाकारा निराकारा च परिच्छिन्नार्थप्रत्ययवभासा संसृष्टार्थप्रत्यवभासा च प्रशान्तसर्वार्थप्रत्यवभासा चेत्यपरिमितभेदा । पश्यन्त्या रूपमनपभ्रंशामसंकीर्ण लोकव्यवह्यरातीतम् । confer, compare on Vaakyapadiya I. 144. commentary also तत्र श्रोत्रविषया वैखरी । मध्यमा हृदयदशेस्था पदप्रत्यक्षानुपपत्त्या व्यवहारकारणम् । पश्यन्ती तु लोकव्यवहारातीता। योगिनां तु तत्रापि प्रकृतिप्रत्ययविभागावगतिरस्ति | परायां तु न इति त्रय्या इत्युक्तम् । confer, compare on चत्वारि वाक्परिमिता पदानि । Mahābhāṣya-Pradīpoddyota by Nāgeśa. Ahnika 1. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). punaḥprasaṅgavijñāna occurrence or possibility of the application of a preceding grammatical rule or operation a second time again, after once it has been set aside by a subsequent opposing rule or rules in conflict; पुनःप्रसङ्गविज्ञानात् सिद्धम् confer, compare Pari. 39; Paribhāṣenduśekhara of Nāgeśa. confer, compare on P. I. 4.2 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 7; Vārttika (on the Sūtra of Pāṇini). also Puru. Pari. 40. confer, compare punargrahaṇa recital of a word again in the Krama and other Pāțhas for a special purpose, although such a recital after three times is generally discouraged; एवमर्थविशेषात् पुनरुक्तस्य ग्रहणं भवति ... Uv Bhāşya on confer, compare IV. 177. Vājasaneyi Prātiśākhya. punarvidhāna prescribing the same affix or operation again, which geneally is attended with some purpose: ण्वुलः क्रियार्थोपपदस्य पुनर्विधानं तृजादिप्रतिषेधार्थम्, P.III. 3.10 confer, compare I ; Vārttika (on the Sūtra of Pāṇini). also पुनर्विधानसामर्थ्यात् अध्यर्धपूर्वद्विगोर्लुङ् न, Kāś. on P. V.1.57. confer, compare punarvṛtti occurrence of the same operation again after it has once occurred and has been superseded; अङ्गवृत्ते पुनवृत्तादविधिः, M.Bh. on VI. 4.160;VII. I.30 confer, compare et cetera, and others pratiprasava bringing into life again; the term is used in the sense of a counter-exception; literally याजकादिभिश्चेति पुनः कारकषष्ठीसमासप्रतिप्रसवाद् ब्राह्मणयाजकादिषु उत्तरपदप्रकृतिस्वर एव । Bhasavrtti on II.2.16. confer, compare pratiṣiddha a 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; सकृद्रतौ विप्रतिषेधे यद्वाधितं तद्वाधितमेव Par, Sek.Pari. 40; confer, compare नोत्सहते 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. confer, compare pratyādāna taking again; uttering a word already utttered in the Krama and other recitations of the Vedas; literally क्रमो द्वाभ्यामतिकम्य प्रत्यादायोत्तरं तयो: । प्रत्यादाय पुनर्गृहीत्वा Uvvata on confer, compare X-1. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) pratyārambhaḥ (1) statement after prohibition commencing again; inducing a person to do something after he has refused to do it by repeating the order or request for generally by beginning the appeal with the word नह; literally नह भोक्ष्यसे ? नह अध्येप्यसे; exempli gratia, for example नह प्रत्यारम्भे P. VIII. 1.31 and Kasika and confer, compare thereon. (2) commencement or laying down again in spite of previous mention; Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. शेषवचनात्तु योसौ प्रत्यारम्भात्कृतो बहुव्रीहिः confer, compare on P. VI-3.46. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). pratyujjīvana bringing to life again; the term is used in the sense of प्रतिप्रसव or counter exception. bādhakatva the same as बाध ; sublation; setting aside; this sublation is described to be of two types(1) complete sublation when the rule set aside, is for ever set aside and cannot, by the maxim called तक्रकौण्डिन्यन्याय, be applied again; दधि ब्राह्मणेभ्यो दीयतां तक्रं कौण्डिन्यायेति सत्यपि संभवे दधिदानस्य तक्रदानं निवर्तकं भवति । confer, compare confer, compare on P. I. 1.47; VI. 1.2. VI. 2.1. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). ; ( 2 ) temporary sublation when the rule set aside, can be applied, if possible after the special rule has been applied; et cetera, and others सर्वथा अनवकाशत्वादेव बाधकत्वे स्वस्य (अनवकाशशास्त्रस्य) पूर्वप्रवृत्तिरित्येव बाधः । तत्र बाधके प्रवृत्ते यद्युत्सर्गप्राप्तिर्भवति तदा भवत्येव यथा तत्रैव याडादयः Par.Sek.on Pari.57, The sublation or बाधकत्व is not only in the case of सामान्यविशेषभाव and अनवकाशत्व as given confer, compare , but a rule or operation which is पर (cited later), or नित्य, or अन्तरङ्ग sets aside the rule or operation which is पूर्व,or अनित्य,or बहिरङ्ग respectively. This बाध्यबाधकभाव occupies a very important position in respect of the application of grammar rules for arriving at the correct forms (इष्टरूपसिद्धि) and grammarians have laid down a number of Paribhasas in the field of बाध्यबाधकभाव. a reference to some preceding word, not necessarily on the same page. maṇḍūkagati the 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; literally अथवा मण्डूकगतयोधिकाराः | यथा मण्डूका उत्प्लुत्योत्प्लुत्य गच्छन्ति तद्वदधिकाराः || confer, compare on P.I.1.3 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 2, II. 3.32, II. 4.34, VI.1.16, VI.3.49,VII. 2.117. Vārttika (on the Sūtra of Pāṇini). vipratiṣedha confict, opposition; opposition or conflict between two rules of equal strength, which become applicable simultaneously when Pāṇini's dictum विप्रतिषेधे परं कार्यम् applies and the rule mentioned later on, or subsequently, in the is allowed to apply: Pāṇini's Aṣṭādhyāyī. विप्रतिषेधे परं कार्यम् P.I.4.2: confer, compare also यत्र द्वौ प्रसङ्गौ अन्यार्थौ एकस्मिन्युगपत् प्राप्नुतः स तुल्यबलविरोधी विप्रतिषेध: Kāś. on P.I. 4.2: confer, compare also विप्रतिषेध उत्तरं बलवदलोपे confer, compare I.159. The dictum of the application of the subsequent rule is adopted only if the conflicting rules are of equal strength; hence, rules which are either nitya, antaraṅga or apavāda, among which each subsequent one is more powerful than the preceding one and which are all more powerful than the पर or the subsequent rule, set aside the पर rule. There is another dictum that when by the dictum about the subsequent rule being more powerful, an earlier rule is set aside by a later rule, the earlier rule does not apply again in that instance, barring a few exccptional cases; Vājasaneyi Prātiśākhya. सकृद्गतौ विप्रतिषेधे यद् वाधितं तद् बाधितमेव | पुनःप्रसङ्गविज्ञानात् सिद्वम् confer, compare Pari. 40, 39. Paribhāṣenduśekhara of Nāgeśa. viprayoga use of a word against the warrant of experience, against what is actually seen; e. g. दृश्यते खल्वपि विप्रयोगः। तद्यथा | अक्षीणि मे दर्शनीयानि, पादा मे सुकुमारतरा: id est, that is on P.I.4.21 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 1. Vārttika (on the Sūtra of Pāṇini).
Vedabase Search 189 results
gairikayā with red oxide SB 10.67.19-21 abho gaiḥ by austerities SB 4.12.13 sunanda-nanda-ādi-anu gaiḥ by associates like Sunanda and Nanda SB 4.7.25 sunanda-ādi-anu gaiḥ by His followers, like Sunanda SB 8.22.15 akṣi-bhṛń gaiḥ with their beelike eyes SB 10.15.43 ananta-liń gaiḥ the forms of the Unlimited SB 3.1.18 anāsań gaiḥ without attachment CC Madhya 24.172 ańga-sań gaiḥ by direct physical contact SB 11.6.19 uttama-ań gaiḥ heads BG 11.26-27 ań gaiḥ with bodily limbs SB 4.7.36 sarva-ań gaiḥ with all the parts of the body SB 8.6.3-7 bhūruha-ań gaiḥ with the trees and plants SB 9.10.16 ratha-ań gaiḥ and disc weapon SB 10.73.1-6 sarva-ań gaiḥ with all the limbs of the body SB 11.19.20-24 ań gaiḥ with His limbs CC Adi 4.224 ań gaiḥ with His limbs CC Madhya 8.144 sarva-ań gaiḥ by all the parts of the body CC Madhya 11.29-30 anu gaiḥ by the black bees SB 2.9.14 sunanda-nanda-ādi-anu gaiḥ by associates like Sunanda and Nanda SB 4.7.25 saha anu gaiḥ along with their followers SB 4.19.4 vibudha-anu gaiḥ followed by his associates SB 4.24.24-25 sunanda-ādi-anu gaiḥ by His followers, like Sunanda SB 8.22.15 pada-anu gaiḥ by infantry SB 9.10.35-38 anu gaiḥ by His followers SB 10.15.41 anu gaiḥ by His companions SB 10.15.42 anu gaiḥ by his attendants SB 10.75.34-35 anu gaiḥ who are simply following SB 11.7.37 apāń gaiḥ by exhibiting attractive feminine features SB 8.9.8 apāń gaiḥ with sidelong glances SB 10.53.51-55 apsaraḥ-kinnara-ura gaiḥ and by the Apsarās, Kinnaras and Uragas SB 10.4.9 asań gaiḥ who have no material attachment SB 6.3.28 asat-prasań gaiḥ by material topics SB 3.9.4 asat-prasań gaiḥ who discuss the Supreme Personality of Godhead illogically CC Madhya 25.38 asat-prasań gaiḥ by material topics CC Antya 5.124-125 aṣṭa-bho gaiḥ with eight kinds of achievement SB 3.15.45 astra-pū gaiḥ by any kind of weapon SB 3.15.35 śastra-astra-pū gaiḥ by the bunches of weapons and mantras SB 6.10.27 astra-pū gaiḥ with bow and arrows SB 9.11.20 ātma-yo gaiḥ by spiritual processes SB 7.7.21 bha gaiḥ His opulences SB 2.9.17 hata-bha gaiḥ unfortunate SB 3.15.23 bhakti-yo gaiḥ through devotional service SB 3.15.47 bho gaiḥ enjoyment BG 1.32-35 bho gaiḥ by hoods SB 3.8.29 aṣṭa-bho gaiḥ with eight kinds of achievement SB 3.15.45 bho gaiḥ by enjoyment SB 4.12.13 bho gaiḥ with objects of enjoyment SB 10.69.30 bho gaiḥ with objects of enjoyment SB 10.73.26 bho gaiḥ by offering of materially enjoyable objects SB 11.11.43-45 bhṛń gaiḥ with the bumblebees SB 10.12.7-11 akṣi-bhṛń gaiḥ with their beelike eyes SB 10.15.43 bhūruha-ań gaiḥ with the trees and plants SB 9.10.16 devatā-liń gaiḥ by the forms of the demigods SB 6.18.33-34 dur gaiḥ by fortresses SB 8.21.22 dur gaiḥ by fortifications SB 10.59.2-3 dur gaiḥ by fortifications SB 10.59.2-3 tūrṇa- gaiḥ (who were) swift SB 10.53.6 pāra- gaiḥ by the masters SB 11.15.3 marma- gaiḥ going to the heart SB 11.23.3 vārtra-ghna-liń gaiḥ celebrating the prowess of the killer of Vṛtrāsura SB 6.12.34 hata-bha gaiḥ unfortunate SB 3.15.23 jala-sthala-kha gaiḥ animals moving on the water, on land and in the sky SB 8.10.10-12 kāla-vibhā gaiḥ the divisions of time SB 5.24.11 kathā-prasań gaiḥ on the pretext of stories SB 12.12.66 khaḍ gaiḥ by swords SB 6.10.23 khaḍ gaiḥ on the backs of rhinoceroses SB 8.10.10-12 jala-sthala-kha gaiḥ animals moving on the water, on land and in the sky SB 8.10.10-12 apsaraḥ-kinnara-ura gaiḥ and by the Apsarās, Kinnaras and Uragas SB 10.4.9 liń gaiḥ symptoms BG 14.21 liń gaiḥ by the symptoms SB 2.5.20 ananta-liń gaiḥ the forms of the Unlimited SB 3.1.18 liń gaiḥ by the symptoms SB 4.29.45 vārtra-ghna-liń gaiḥ celebrating the prowess of the killer of Vṛtrāsura SB 6.12.34 devatā-liń gaiḥ by the forms of the demigods SB 6.18.33-34 liń gaiḥ by symptoms SB 7.13.14 tat-liń gaiḥ worshiping the Supreme Personality of Godhead SB 8.8.27 liń gaiḥ by possessing a particular type of body SB 10.10.14 liń gaiḥ with (descriptions of) His characteristics SB 10.87.12-13 liń gaiḥ visible symptoms SB 11.2.44 liń gaiḥ and by indirectly ascertained symptoms SB 11.7.23 tat-liń gaiḥ which reveal the sun SB 12.11.47-48 mahā-ura gaiḥ by the great serpents who live on the lower planets SB 7.3.37-38 mahā-ura gaiḥ the inhabitants of the serpent loka SB 8.2.5 mahā-ve gaiḥ who move with great power SB 10.25.7 mahā-ve gaiḥ very swift SB 10.57.19 mahā-ura gaiḥ and celestial serpents SB 10.78.13-15 vivikta-mār gaiḥ by the path of devotional service SB 3.8.26 yoga-mār gaiḥ by the process of aṣṭāńga-yoga SB 3.15.45 yoga-mār gaiḥ by the processes of mystic power SB 3.25.26 mār gaiḥ with paths SB 3.29.7 mār gaiḥ by the paths SB 4.30.22 marma- gaiḥ going to the heart SB 11.23.3 mātań gaiḥ by elephants SB 4.6.13 mṛ gaiḥ with deer SB 4.6.19-20 śākhā-mṛ gaiḥ with monkeys SB 4.6.19-20 mṛ gaiḥ by any animal SB 7.3.36 mṛ gaiḥ saha with the forest animals SB 9.19.19 mṛ gaiḥ by small animals SB 10.53.57 mṛ gaiḥ by animals SB 10.68.8 mṛ gaiḥ the animals (monkeys) SB 11.29.4 mukta-sań gaiḥ by those who are liberated from material contamination SB 4.30.36 mukta-sań gaiḥ by the association of liberated persons SB 7.6.17-18 nā gaiḥ by the Nāgas SB 1.11.11 sunanda-nanda-ādi-anu gaiḥ by associates like Sunanda and Nanda SB 4.7.25 pada-anu gaiḥ by infantry SB 9.10.35-38 pāra- gaiḥ by the masters SB 11.15.3 pariṣvań gaiḥ and embraces SB 10.90.13 pataga-ura gaiḥ by the Patagas (birds) and Uragas (snakes) SB 6.7.2-8 piń gaiḥ blackish SB 4.5.13 piśań gaiḥ yellowish SB 4.5.13 asat-prasań gaiḥ by material topics SB 3.9.4 kathā-prasań gaiḥ on the pretext of stories SB 12.12.66 asat-prasań gaiḥ who discuss the Supreme Personality of Godhead illogically CC Madhya 25.38 asat-prasań gaiḥ by material topics CC Antya 5.124-125 astra-pū gaiḥ by any kind of weapon SB 3.15.35 pū gaiḥ with pūgas SB 4.6.17 varṣa-pū gaiḥ after many years SB 4.12.43 śastra-astra-pū gaiḥ by the bunches of weapons and mantras SB 6.10.27 astra-pū gaiḥ with bow and arrows SB 9.11.20 pū gaiḥ by trees of betel nut SB 9.11.28 pū gaiḥ with torrents SB 10.77.33 rājapū gaiḥ with rājapūgas SB 4.6.17 rań gaiḥ with great pleasure CC Madhya 19.120 ratha-ań gaiḥ and disc weapon SB 10.73.1-6 saha anu gaiḥ along with their followers SB 4.19.4 mṛ gaiḥ saha with the forest animals SB 9.19.19 śākhā-mṛ gaiḥ with monkeys SB 4.6.19-20 mukta-sań gaiḥ by those who are liberated from material contamination SB 4.30.36 mukta-sań gaiḥ by the association of liberated persons SB 7.6.17-18 ańga-sań gaiḥ by direct physical contact SB 11.6.19 sāńkhya-yo gaiḥ by reading the literature of sāńkhya-yoga SB 10.8.45 sar gaiḥ with their descendants SB 4.1.46-47 sarva-ań gaiḥ with all the parts of the body SB 8.6.3-7 sarva-ań gaiḥ with all the limbs of the body SB 11.19.20-24 sarva-ań gaiḥ by all the parts of the body CC Madhya 11.29-30 śastra-astra-pū gaiḥ by the bunches of weapons and mantras SB 6.10.27 ṣaṭ-var gaiḥ by the six symptoms of the senses (lusty desires, anger, greed, illusion, madness and jealousy) SB 7.7.33 śṛń gaiḥ with the peaks SB 4.6.10 śṛń gaiḥ with domes SB 4.25.14 śṛń gaiḥ by the peaks SB 6.10.27 śṛń gaiḥ peaks SB 8.2.2-3 śṛń gaiḥ with buffalo horns SB 10.18.10 śṛń gaiḥ with its peaks SB 10.39.44-45 śṛń gaiḥ having peaks SB 10.50.50-53 śṛń gaiḥ with platforms SB 10.71.31-32 steya-yo gaiḥ by some sort of stealing process SB 10.8.29 jala-sthala-kha gaiḥ animals moving on the water, on land and in the sky SB 8.10.10-12 sunanda-nanda-ādi-anu gaiḥ by associates like Sunanda and Nanda SB 4.7.25 sunanda-ādi-anu gaiḥ by His followers, like Sunanda SB 8.22.15 tat-liń gaiḥ worshiping the Supreme Personality of Godhead SB 8.8.27 tat-liń gaiḥ which reveal the sun SB 12.11.47-48 tūrṇa- gaiḥ (who were) swift SB 10.53.6 udve gaiḥ and anxiety BG 12.15 udve gaiḥ and from anxiety CC Madhya 23.108 upa gaiḥ obtained SB 11.6.6 uparā gaiḥ and eclipses SB 10.84.32-33 upasar gaiḥ by diseases SB 5.13.13 upasar gaiḥ by disturbances SB 11.28.38 ura gaiḥ the inhabitants of Nāgaloka SB 4.1.22 pataga-ura gaiḥ by the Patagas (birds) and Uragas (snakes) SB 6.7.2-8 mahā-ura gaiḥ by the great serpents who live on the lower planets SB 7.3.37-38 mahā-ura gaiḥ the inhabitants of the serpent loka SB 8.2.5 ura gaiḥ by the serpents (sarpa-gaṇa) SB 9.7.2 apsaraḥ-kinnara-ura gaiḥ and by the Apsarās, Kinnaras and Uragas SB 10.4.9 mahā-ura gaiḥ and celestial serpents SB 10.78.13-15 uttama-ań gaiḥ heads BG 11.26-27 ṣaṭ-var gaiḥ by the six symptoms of the senses (lusty desires, anger, greed, illusion, madness and jealousy) SB 7.7.33 varṣa-pū gaiḥ after many years SB 4.12.43 vārtra-ghna-liń gaiḥ celebrating the prowess of the killer of Vṛtrāsura SB 6.12.34 mahā-ve gaiḥ who move with great power SB 10.25.7 mahā-ve gaiḥ very swift SB 10.57.19 kāla-vibhā gaiḥ the divisions of time SB 5.24.11 vibudha-anu gaiḥ followed by his associates SB 4.24.24-25 viha gaiḥ and birds SB 10.90.1-7 vivikta-mār gaiḥ by the path of devotional service SB 3.8.26 yoga-mār gaiḥ by the process of aṣṭāńga-yoga SB 3.15.45 yoga-mār gaiḥ by the processes of mystic power SB 3.25.26 yo gaiḥ by devotional service BG 5.5 yo gaiḥ by the rectifying processes SB 3.14.46 bhakti-yo gaiḥ through devotional service SB 3.15.47 yo gaiḥ by various processes SB 7.7.21 ātma-yo gaiḥ by spiritual processes SB 7.7.21 yo gaiḥ by practice of bhakti-yoga SB 8.6.12 yo gaiḥ mystic powers SB 9.23.25 steya-yo gaiḥ by some sort of stealing process SB 10.8.29 sāńkhya-yo gaiḥ by reading the literature of sāńkhya-yoga SB 10.8.45 yo gaiḥ by those whose practice of yoga SB 10.84.26 yo gaiḥ by mystic yogīs (as the Paramātmā situated everywhere) CC Madhya 19.204 yo gaiḥ by mystic yogīs CC Antya 7.33
DCS with thanks 18 results
gaira noun (masculine) a kind of plant Frequency rank 51501/72933 gaira adjective coming from or growing on mountains (Monier-Williams, Sir M. (1988)) Frequency rank 51503/72933 gaireya noun (neuter) bitumen (Monier-Williams, Sir M. (1988))
red chalk (Monier-Williams, Sir M. (1988))
śilājatu Frequency rank 34695/72933 gairika noun (masculine feminine neuter) chalk of reddish brown colour (Kumar, Damodaran Suresh (0), 55)
gelber Ocker (Garbe, Richard (1974), 47)
gold (Monier-Williams, Sir M. (1988))
ochre (Fe2O3) (Somadeva (1999), 188)
red chalk (sometimes used as a red ornament) [dt.: Rötel] (Monier-Williams, Sir M. (1988))
red ochre (Ray, Mira (1991), 134)
darada Frequency rank 2323/72933 gairikākṣa noun (masculine) the plant Jalamadhūka (Monier-Williams, Sir M. (1988)) Frequency rank 51504/72933 gairikāñjana noun (neuter) an unguent prepared from red chalk (Monier-Williams, Sir M. (1988)) Frequency rank 34694/72933 gairin noun (neuter) gairika Frequency rank 51502/72933 gairī noun (feminine) Methonica superba (Monier-Williams, Sir M. (1988)) Frequency rank 34693/72933 gaiṃ indeclinable [rel.] a kind of bīja Frequency rank 51505/72933 kanaka gairika noun (neuter) species of ochre (Monier-Williams, Sir M. (1988)) Frequency rank 48466/72933 kāñcana gairika noun (neuter) a kind of ochre (Monier-Williams, Sir M. (1988)) Frequency rank 33948/72933 dhātu gairika noun (neuter) img/alchemy.bmp Frequency rank 35997/72933 pāṣāṇa gairika noun (neuter) a kind of mineral
gairika Frequency rank 13057/72933 mṛ gairvāru noun (feminine) a kind of plant Frequency rank 38354/72933 rakta gairika noun (neuter) a kind of ochre (Monier-Williams, Sir M. (1988)) Frequency rank 63174/72933 suvarṇa gairika noun (neuter) red ochre (Monier-Williams, Sir M. (1988))
a kind of gairika Frequency rank 25913/72933 svarṇa gairika noun (feminine neuter) a kind of yellow ochre or red chalk (Monier-Williams, Sir M. (1988))
golden ochre Frequency rank 9291/72933 hema gairika noun (feminine neuter) svarṇagairika Frequency rank 31303/72933
Ayurvedic Medical Dr. Potturu with thanks Dictionary
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breathing again or freely; recovery.
impacted delivery; twins pressing one against the other during the delivery and resulting difficulty.
remedy against cough.
nala gaint reed, Amphidonax karka. Plant pañcamṛttika
clays of powder of brick, ash, earth of ant-hill, gairika (red ochre), salt.
svarṇa gairika gairika. Go to svarṇaraupyakṛṣṭi
gold or silver converted to ashes along with mercury and sulphur and regained several times.
vīrudh medicinal plant, herb that grows again after cutting; a creeper. Plant
"gai" has 9 results.
gai gai, anu gai, abhi gai, pra gai, ni gai, pari gai, ud gai, gāyanaṃ kṛ, gānaṃ kṛ
ālāpena saha dhvanīnām uccāraṇa-vyāpāraḥ yaḥ svaratālabaddhaḥ asti।
sā madhureṇa svareṇa gāyati।
gai suvarṇam, svarṇam, kanakam, hiraṇyam, hema, hāṭakam, kāñcanam, tapanīyam, śātakumbham, gāṅgeyam, bharmam, karvaram, cāmīkaram, jātarūpam, mahārajatam, rukmam, kārtasvaram, jāmbunadam, aṣṭāpadam, śātakaumbham, karcuram, rugmam, bhadram, bhūri, piñjaram, draviṇam, gairikam, cāmpeyam, bharuḥ, candraḥ, kaladhautam, abhrakam, agnibījam, lohavaram, uddhasārukam, sparśamaṇiprabhavam, mukhyadhātu, ujjvalam, kalyāṇam, manoharam, agnivīryam, agni, bhāskaram, piñajānam, apiñjaram, tejaḥ, dīptam, agnibham, dīptakam, maṅgalyam, saumañjakam, bhṛṅgāram, jāmbavam, āgneyam, niṣkam, agniśikham
dhātuviśeṣaḥ-pītavarṇīyaḥ dhātuḥ yaḥ alaṅkāranirmāṇe upayujyate।
suvarṇasya mūlyaṃ vardhitam।
gai ā gai
mandasvareṇa gānānukūlaḥ vyāpāraḥ।
kakṣe ekākinī sā āgāyate।
saḥ pratidinaṃ prātaḥkāle ardhahorāṃ yāvat gāyati।
gai śilājatuḥ, gaireyam, arthyam, girijam, aśmajam, śilājam, agajam, śailam, adrijam, śaileyam, śītapuṣpakam, śilāvyādhiḥ, aśmottham, aśmalākṣā, aśmajatukam, jatvaśmakam
parvatajaḥ kṛṣṇavarṇīyaḥ pauṣṭikaḥ upadhātuviśeṣaḥ yaḥ auṣadharūpeṇa upayujyate।
vaidyaḥ tasmai śilājatuṃ dattavān।
gaiboronanagarasya janasaṅkhyā prāyaḥ 186000 asti।
gai tiraskṛ, dhiḥkṛ, kṣip, bharts, bhas, praduṣ, kuts, vigarh, atibrū, apavad, abhitarjay, ātarjay, udākṛ, upavad, katth, kuṭṭ, jarc, nirvad, nipīy, nivac, parigarh, paribhāṣ, pratinind, pratipīy, vi gai, saṃtarjay, saṃduṣay, samabhitarjay
vinindādibhiḥ adhodarśanānukūlaḥ vyāpāraḥ।
tava duṣkṛtyaiḥ eva adhunā janāḥ tvaṃ tiraskurvanti।
gai prā gaitihāsika
jñātāt itihāsāt pūrvaḥ kālaḥ।
prāgaitihāsikasya kālasya viṣaye adhunāpi itihāsajñeṣu vaimatyam asti।