gati (1) literally exempli gratia, for example confer, compare confer, compare confer, compare Paribhāṣenduśekhara of Nāgeśa. Paribhāṣenduśekhara of Nāgeśa. Puruṣottamadeva's Paribhāṣāvṛtti. agati (1) absence of any other recourse or alternative. confer, compare Puruṣottamadeva's Paribhāṣāvṛtti. confer, compare atyantagati complete contact of the verbal activity ( क्रिया ); confer, compare anatyantagati absence of the verbal activity in all ways or respects incomplete activity; exempli gratia, for example confer, compare arthagati comprehension of sense; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). et cetera, and others ubhayagati both the alternatives; both the senses; double signification; confer, compare exempli gratia, for example et cetera, and others gati kārakaparibhāṣā a popular name given to the maxim गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पतेः; confer, compare Paribhāṣenduśekhara of Nāgeśa. gati nighāta the grave ( अनुदात्त ) accent of the गति word before a verb with an acute ( उदात्त ) accent; confer, compare gati samāsa a compound with the preceding gati word prescribed by the rule कुगतिप्रादयः P.II. 2.18; confer, compare prakarṣagati preferential treatment, special consideration ; confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). bhūtapūrvagati literally confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare maṇḍūkagati literally confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). sakṛdgati or 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 ). et cetera, and others sagati or सगतिक accompanied by a preposition which is called गति; cf सगतिरपि तिङ् P. VIII. 1.68; confer, compare sakṛdgati or 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 ). et cetera, and others sagati or सगतिक accompanied by a preposition which is called गति; cf सगतिरपि तिङ् P. VIII. 1.68; confer, compare 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. plural person. singular. et cetera, and others confer, compare et cetera, and others exempli gratia, for example exempli gratia, for example et cetera, and others exempli gratia, for example feminine. confer, compare et cetera, and others Pāṇini's Aṣṭādhyāyī. taddhita affix. et cetera, and others Pāṇini's Aṣṭādhyāyī. inst. instrumental case. akṛt literally confer, compare athus conjugational affix of perfeminine. person. Parasmaipada. confer, compare adanta ending with the short vowel अ; confer, compare et cetera, and others confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). adādi name 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 confer, compare Hemacandra's Śabdānuśāsana. aduk aug. अद् added to the word एक before the negative particle न; exempli gratia, for example confer, compare anañ a 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 ). 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). anvācaya aggregation of a secondary element along with the primary one: यत्रैकस्य प्राधान्यमितरदप्रधाने तदनुरोधेनान्वाचीयमानता अन्वाचयः Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. exempli gratia, for example confer, compare artha (1) literally confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) confer, compare confer, compare Vājasaneyi Prātiśākhya. id est, that is confer, compare confer, compare āgarvīya a 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 ādādika belonging to the second conjugation or class of roots which begins with the root अद्; confer, compare ādhṛṣīya a 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 exempli gratia, for example āsvadīya a sub-division of the चुरादि (Xth conjugation id est, that is i (1) the vowel इ, representing all its eighteen forms viz. short, long protracted, acute, grave, circumflex, pure and nasalised; exempli gratia, for example exempli gratia, for example et cetera, and others confer, compare kṛt (affix). confer, compare person. singular. or Ātmanep. Ātmanepada iñ (1) kṛt (affix). feminine. exempli gratia, for example confer, compare kṛt (affix). exempli gratia, for example et cetera, and others confer, compare Vārttika (on the Sūtra of Pāṇini). confer, compare 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 confer, compare singular. or Ātmanep. Ātmanepada indra name of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare edition ī the 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 et cetera, and others confer, compare exempli gratia, for example et cetera, and others locative case exempli gratia, for example confer, compare taddhita affix. confer, compare feminine. confer, compare 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, compare exempli gratia, for example confer, compare kṛt (affix). exempli gratia, for example confer, compare et cetera, and others confer, compare exempli gratia, for example confer, compare us (1) substitute for झि ending of the third person. exempli gratia, for example confer, compare et cetera, and others confer, compare ekavākya an 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare kātantra name of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. Kālāpa-vyākaraṇasūtra. Kālāpa-vyākaraṇasūtra. kātantraprakriyā a 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 kuṭādi a 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 kriyākalāpa a grammatical work on the conjugation of roots written by Vijayānanda. kraiyādika a 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 Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. krayādigaṇa a class of roots headed by the root क्री ( डुक्रीञ् ) to which the conjugational sign ना ( श्ना ) is added; roots of the ninth conjugation. khaś kṛt affix added to the roots यज् (causal), ध्मा, धे,रुज्, वह्, लिह्, पच् , दृश् , तप्, मन् et cetera, and others et cetera, and others confer, compare carkarīta a 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. exempli gratia, for example confer, compare Pāṇini. confer, compare edition curādi a class or group of roots headed by the root चुर्, familiarly known as the tenth conjugation. caurādika a root belonging to the tenth conjugation of roots ( चुरादिगण ) ; confer, compare Kāśikā of Jayāditya and Vāmana. juhotyādigaṇa the 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. jauhotyādika a 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. ṭ 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. confer, compare confer, compare et cetera, and others 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. Kāśikā of Jayāditya and Vāmana. exempli gratia, for example confer, compare confer, compare taddhita affix. confer, compare taddhita affix. taddhita affix. exempli gratia, for example confer, compare taddhita affix. exempli gratia, for example confer, compare taddhita affix. exempli gratia, for example confer, compare Kāśikā of Jayāditya and Vāmana. ṇic affix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् et cetera, and others confer, compare confer, compare et cetera, and others et cetera, and others confer, compare exempli gratia, for example et cetera, and others et cetera, and others confer, compare Kāśikā of Jayāditya and Vāmana. confer, compare et cetera, and others et cetera, and others confer, compare tanādi a 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 confer, compare tānādika a root of the tanadi class of roots (8th conjugation). tās conjugational sign or Vikarana (तासि) added to a root in the first future before the personal endings which become accented grave (अनुदात्त); confer, compare confer, compare tudādi a 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 taudādika a 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. exempli gratia, for example 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 daśadhuṣkaraṇa the ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works. daśabalakārikā a 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 daśadhuṣkaraṇa the ten classes or conjugations of roots; धुष् was a term for धातु (root) in some ancient grammar works. daśabalakārikā a short treatise on the roots belonging to more than one conjugation; the name of the author is not given. divādi a class of roots of the fourth conjugation, headed by the root दिव् ( दीव्यति ), called also दीव्यत्यादि confer, compare daivādika a root belonging to the fourth conjugation of roots.( दिवादिगण ); confer, compare Kāśikā of Jayāditya and Vāmana. dhātukalpalatikā a short treatise on the roots of the different conjugations written by a grammarian named Dhananjaya. dhātvarthe literally confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare a reference to some preceding word, not necessarily on the same page. na (1) the consonant न् (see न् a reference to some preceding word, not necessarily on the same page. confer, compare Taittirīya Prātiśākhya. taddhita affix. exempli gratia, for example et cetera, and others taddhita affix. Kāśikā of Jayāditya and Vāmana. et cetera, and others id est, that is et cetera, and others taddhita affix. confer, compare nañ the 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). navagaṇī a 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. nā (1) taddhita affix. inst. instrumental case. singular. 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 nityasamāsa an 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. niṣedha negation; prohibition; cf निषेधपञ्चसूत्रीयं स्वरार्था Bhasavrtti on P. II. 2.16; confer, compare nuṭ augment न् prefixed (l) to the genitive case plural et cetera, and others confer, compare confer, compare exempli gratia, for example confer, compare exempli gratia, for example et cetera, and others confer, compare confer, compare exempli gratia, for example confer, compare num augment न् inserted after the last vowel (1) of a root given in the Dhātupātha as ending with mute इ; exempli gratia, for example et cetera, and others confer, compare confer, compare exempli gratia, for example et cetera, and others confer, compare exempli gratia, for example confer, compare exempli gratia, for example et cetera, and others confer, compare exempli gratia, for example et cetera, and others confer, compare present tense. participle. confer, compare nominative case. vocative case. singular. exempli gratia, for example confer, compare nominative case. vocative case. singular. confer, compare 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). pāṇinisūtra called 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 puṣādi a 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 et cetera, and others feminine. pratiyegin negative counterpart;confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Kāśikā of Jayāditya and Vāmana. 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; confer, compare confer, compare pratiṣedha prohibition, 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 pratiṣedhaka a word expressing a prohibition, e. g. the negative particle न (नञ्); confer, compare pratyaya affix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) confer, compare Taittirīya Prātiśākhya. confer, compare et cetera, and others et cetera, and others exempli gratia, for example et cetera, and others confer, compare Nirukta of Yāska. prayogapallava a small treatise in verses on the conjugation of roots, written by Bhavanatha Misra, son of Ramapati. prasajyapratiṣedha prohibition 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 confer, compare confer, compare confer, compare pvādi a 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. exempli gratia, for example et cetera, and others Kāśikā of Jayāditya and Vāmana. phaṇādi a 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 bhūvādi lit 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 bhauvādika belonging to the class of roots headed by भू; a root of the first conjugation; confer, compare bhvādigaṇa the class of roots headed by भू ; the first conjugation of roots. madhyapatita literally exempli gratia, for example et cetera, and others Paribhāṣenduśekhara of Nāgeśa. 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 et cetera, and others 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 exempli gratia, for example et cetera, and others confer, compare confer, compare et cetera, and others taddhita affix. et cetera, and others et cetera, and others confer, compare et cetera, and others feminine. taddhita affix. et cetera, and others confer, compare et cetera, and others taddhita affix. confer, compare et cetera, and others exempli gratia, for example et cetera, and others confer, compare confer, compare et cetera, and others confer, compare confer, compare confer, compare edition confer, compare yajādi roots 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 rughādi a 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. raudhādika a 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. lugvikaraṇa a term used by grammarians especially in the Mahābhāșya; (confer, compare et cetera, and others exempli gratia, for example edition confer, compare luṅ an 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 et cetera, and others confer, compare et cetera, and others luptavikaraṇa a term applied to roots after which the conjugational sign is dropped; e. g. roots of the second and third conjugations; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). vikaraṇa an 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 et cetera, and others vṛt a 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 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 taddhita affix. confer, compare et cetera, and others exempli gratia, for example confer, compare śap a 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 confer, compare śabdopadeśa scientific and authoritative citation or statement of a word as contrasted with अपशब्दोपदेशः; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). exempli gratia, for example et cetera, and others confer, compare 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 exempli gratia, for example confer, compare śnam a 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 et cetera, and others confer, compare śnā a vikarana or conjugational sign of the ninth conjugation, to be added to roots headed by क्री before the Sarvadhatuka affixes; exempli gratia, for example confer, compare exempli gratia, for example confer, compare śnu a vikarana or a conjugational sign to be placed after the roots headed by सु (id est, that is exempli gratia, for example confer, compare et cetera, and others śyan a vikarana or conjugational sign of the fourth conjugation added to roots headed by दिव्, before the Sarvadhatuka affixes; exempli gratia, for example et cetera, and others ślu a 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 confer, compare confer, compare śluvikaraṇa roots 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 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 confer, compare confer, compare subdhātu a 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. sauvādika a root of the स्वादिगण or the Fifth Conjugation. hemacandra a 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.
gati
visaṅgati ḥ, asaṅgati ḥ, asaṅgatatā, visaṅgatatā
visaṅgasya avasthā bhāvo vā।
kārye utpannāḥ visaṅgatayaḥ dūrīkaraṇārthe vegena prayatata।
gati
ananyagati ka, ananyagati , nirūpāya
yasya anyā gatiḥ nāsti।
asmin praśne ananyagatikaḥ aham।
gati
gati māpakaḥ
yad gacchataḥ vastunaḥ gatiṃ mimīte।
asya vāhanasya gatimāpakaḥ kāryaṃ na karoti।
gati
sthira, gati hīna
yasmin gatiḥ nāsti।
sthire jale naikāḥ jantavaḥ asti।
gati
abhiṣyanda, abhisyanda, pariṣyandin, parisyandin, viṣyanda, pravāhin, gati mat, gati śīla
yasmin gatiḥ asti।
abhiṣyande jale jantavaḥ na santi।
gati
viparitagāmin, pratigāmin, vyatikrānta, viparitagati ka, parāvṛtta, prātīpika, avanatiśīla, patanaśīla, patanonmukha, pātuka, patayiṣṇu, vinipātaśīla
yaḥ avanatim uddiśya gacchati।
svasya kukarmabhireva saḥ viparitagāmī bhavati।
gati
sañcalanam, gamanam, yānam, yātrā, gamaḥ, gati ḥ, vrajyā, saraṇam, saṃsaraṇam
janānāṃ yānānāṃ vā gatiśīlaḥ samudāyaḥ।
ārakṣakāḥ sañcalane kāraṇād vinā daṇḍaprahārān kurvanti।
gati
narakaḥ, nārakaḥ, nirayaḥ, durgati ḥ
pāpināṃ yātanāsthānam।
mṛtyoḥ paścād pāpinaḥ janāḥ narake gacchanti।
gati
gati mat, cala, cara, sara, saraṇa, calat, sarat, carat, calana, jaṅgama, kampana, gāmī, cārī, sārī, yāyī, sarpī, gatvara, sṛtvara
yasmin gatiḥ asti।
kālaḥ gatimān asti।
gati
gati hīnatā
gatihīnasya avasthā bhāvo vā।
gatihīnatāyāḥ kāraṇād latāvṛkṣāḥ ekasmin eva sthāne tiṣṭhati।
gati
gati śīlatā, gati katā, gatvaratā
gatiśīlasya avasthā bhāvo vā।
jīvanasya gatiśīlatāyāḥ antaḥ nāma mṛtyuḥ।
gati
pratigāmin, viparitagāmin, vyatikrānta, viparitagati ka
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, daivagati ḥ, 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, gati ḥ, ceṣṭitam, sthitiḥ
samāje anyaiḥ saha kṛtam ācaraṇam।
tasya vyavahāraḥ samyak nāsti।
gati
gati hīnaḥ, gati hīnam, gati hīnā, sthiraḥ, sthiram, sthirā
gativirāmāvasthāvān sthāvaraḥ।
eṣaḥ rathaḥ madhye mārgam eva gatihīnaḥ abhavat।
gati
pragati śīla
yaḥ pragatiṃ karoti।
pragatiśīlaḥ vyaktiḥ saṅkaṭān apākrāmyan pragatipathe agre sarati।
gati
pragati śīla, unnataśīla, vikāsaśīla, unnatiśīla, utthānaśīla, abhyutthāyī
yaḥ unnatiṃ karoti।
bhāratadeśaḥ pragatiśīlaḥ deśaḥ।
gati
durgati ḥ, durdaśā, durāvasthā, avagati , kugati
kleśadāyinī gatiḥ।
tasya durgatiṃ draṣṭum na śaknomi ataḥ mayā saḥ rakṣitaḥ।
gati
unnatiḥ, pragati ḥ, vikāsaḥ, abhyudayaḥ, unnayanam
vartamānāvasthāyāḥ apekṣayā unnatāvasthāṃ prati gamanam।
bhāratadeśasya unnatiṃ bhāratīyāḥ eva kurvanti।
gati
vāyuḥ, vātaḥ, anilaḥ, pavanaḥ, pavamānaḥ, prabhañjanaḥ, śvasanaḥ, sparśanaḥ, mātariśvā, sadāgati ḥ, 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, tathāgati ḥ, apunarbhavaḥ, śreyaḥ, niḥśreyasam, amṛtam, apavargaḥ, nirvāṇama
jīvasya janmamaraṇabandhanāt bahirgamanam।
santaḥ mokṣaṃ prāpnuvanti।
gati
kūrmaḥ, kacchapaḥ, kamaṭhaḥ, kāmaṭhaḥ, gūḍhāṅgaḥ, pañcāgaguptaḥ, pañcaguptaḥ, kaṭhinapṛṣṭham, caturgati ḥ, kroḍapādaḥ, udbhaṭaḥ, smaraṇāpatyatarpakaḥ
jantuviśeṣaḥ saḥ jantuḥ kiñcid dṛṣṭvā śarīre eva mukhasampuṭaṃ praveśayati।
adhunā kacchapasya saṅkhyā nyūnā jātā।
gati
maṇḍūkaḥ, bhekaḥ, plavaḥ, plavagaḥ, plavagati ḥ, 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
gati rodhaḥ
gateḥ avarodhanasya sthitiḥ।
durghaṭanayā mārge gatirodhaḥ utpannam।
gati
vṛttiḥ, vṛttam, ācāraḥ, rītiḥ, vyavahāraḥ, caritram, caritam, ācaraṇam, gati ḥ, ceṣṭitam, sthitiḥ
jīvane vartanasya rītiḥ।
sādhoḥ ācārāt saḥ samāje pratiṣṭhām alabhata।
gati
gati rodhakaḥ
yaḥ gatim avaruṇaddhi।
mārge sthāne sthāne gatirodhakāḥ santi।
gati
drutagati ḥ
drutā gatiḥ।
relayānaṃ mārge drutagatyā gacchati।
gati
saṅgati ḥ, saṃsargaḥ, sāhacarya, saṃvāsaḥ
saha gamanasya kriyā।
durjanasya saṅagatau rāmaḥ durjanaḥ abhavat।
gati
pratyāgamanam, pratyāvṛttiḥ, punarāgamanam, punarāgamaḥ, punarāyanam, punarāvṛttiḥ, punarāvartaḥ, upāvṛttiḥ, parivṛttiḥ, pratyāvṛttiḥ, āgati ḥ
punaḥ āgamanasya kriyā।
atithīnāṃ pratyāgamanena gṛhasadasyāḥ khinnāḥ jātāḥ।
gati
punarāgamanam, pratinivṛttiḥ, pratigamanam, pratyāgamanam, pratyāyānam, pratigati ḥ, pratyāgati ḥ, pratyāvṛttiḥ, āgati ḥ, punarupāgamaḥ
punaḥ āgamanasya kriyā।
adya śyāmasya grāmāt punarāgamanam na śakyate।
gati
virodhoktiḥ, visaṃvādaḥ, asaṃgati ḥ, asaṅgati ḥ, viruddhatā, visaṃvāditā
dvayoḥ vacanayoḥ vartamānaḥ virodhaḥ।
janasya vacaneṣu virodhokteḥ kāraṇāt saḥ aviśvasanīyaḥ bhavati।
gati
sāhacaryam, samparkaḥ, saṃgati ḥ, saṅgati ḥ, saṃvāsaḥ, sahāyanam
saha vasanam।
guroḥ sāhacarye nūtanāḥ viṣayāḥ adhyetuṃ śakyante।
gati
gati vijñānam
tad śāstraṃ yasmin gatīśīlānāṃ vastūnāṃ teṣāṃ balasya ca adhyayanaṃ kriyate।
mīnā gativijñāne kaṭhinatām anubhavati।
gati
drava-gati śāstram, drava-gati vijñānam
bhautikaśāstrasya sā śākhā yasyāṃ gatimānadravasya balasya upayogasya adhyayanaṃ bhavati।
toyayantraṃ drava-gatiśāstrāt prāptam।
gati
svāgati kaḥ, svāgati kā
kasyacit ādaraṇīye priye vā manuṣye āgate agre gatvā tasya abhivādanaṃ yaḥ karoti saḥ।
svāgatakartā agre gatvā svāminaḥ abhinandanam akarot।
gati
calanam, saraṇam, yānam, gati ḥ, vrājaḥ
ekaṃ sthānaṃ vihāya anyasthānaṃ prāpaṇam।
tasya calanaṃ savegam asti।
gati
ūṣmāgati ka
ūṣmāgatikasambandhī;
pravāhitāyāḥ ūrjāyāḥ ūṣmāgatikāṃ mātrāṃ kathayatu।
gati
gati hīna, sthira, viśrānta
gativihīnaḥ।
gatihīnaṃ kāryaṃ punaḥ ārabdham।
gati
vāyugati darśiyantram
vāyoḥ diśaḥ sūcakaṃ yantram।
naukāyāṃ vāyugatidarśiyantraṃ vāyoḥ diśaṃ sūcayati।
gati
nāstikatā, devanindā, īśvaraniṣedhaḥ, nāstivādaḥ, śūnyavādaḥ, nāstikyam, anāstikyam, nāstikatvam, saugati kam
vedeṣu īśvare paraloke vā aviśvāsaḥ।
nāstikatayā manuṣyaḥ pāpena lipyate।
gati
narakagati ḥ
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 ḥ
haṃsasadṛśā gatiḥ।
nāyikā haṃsagatyā mañce āgacchati।
gati
anivāryatā, anivāryatvam, avaśyaṃbhāvitā, ananyagati tvam, ananyagati tā, 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, pratigati ḥ, pratyāgati ḥ, pratyāvṛttiḥ, āgati ḥ, punarupāgamaḥ
anyasmāt sthānāt pūrvaṃ sthānaṃ prati saṃyogasya kriyā।
dehalyāṃ pratyāgamanaṃ kadā bhaviṣyati।
gati
vṛttam, prasaṅgaḥ, saṅgati ḥ, saṃgati ḥ, ghaṭanā
mahāntaṃ kalahaḥ anucitaṃ kāryam aśubhā ghaṭanā vā।
adya ekaṃ bṛhat vṛttam aghaṭat।
gati
bhramaṇam, cakragati ḥ, paribhramaṇam, caṅkramaṇam, bhramaḥ, vartanam, vivartanam, ghūrṇanam
bhramaṇasya kriyā।
pṛthivyāḥ akṣasya paritaḥ bhramaṇādeva divasarātrī bhavataḥ।
gati
yaṃtragati śāstram, 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, sadāgati ḥ, 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, gati ḥ, agragamanam, agrasaraṇam, agragati ḥ, prasaraṇam, prasaraḥ, yātrā, prakramaḥ, kramaḥ, kramaṇam, krantiḥ
agre gamanam।
senāpatiḥ sainikānāṃ prayāṇasya viṣaye akathayat।
gati
gajagati ḥ
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, dīrghagati ḥ, 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 ḥ
devahūtikardamayoḥ navasu kanyāsu ekā yasyāḥ vivāhaḥ pulahaṛṣiṇā saha jātaḥ।
gatiḥ anasūyāyāḥ anujā āsīt।
gati
haṃsagati ḥ
chandoviśeṣaḥ।
haṃsagatau ekādaśyāṃ mātrāyāṃ virāmaḥ bhavati।
gati
amṛtagati ḥ
chandoviśeṣaḥ।
amṛtagatau pratyekasmin caraṇe nagaṇaḥ jagaṇaḥ nagaṇaḥ tathā guruśca bhavati।
gati
tvaritagati ḥ
varṇavṛttaviśeṣaḥ।
tvaritagateḥ pratyekasmin caraṇe nagaṇaḥ jagaṇaḥ nagaṇaḥ tathā guruḥ bhavati।
gati
vilambitagati ḥ
mātrikaḥ chandoviśeṣaḥ।
vilambitagateḥ pratyekasmin caraṇe saptadaśa varṇāḥ santi।
gati
vithuram, vyathanam, vyathiḥ, pravepi, praskhaladgati ḥ, bhreṣaḥ, visaṃṣṭhulam, visaṃṣṭhulagamanam, vihurchanam, abhivegaḥ, skhalaḥ, skhalitagati ḥ
praskhalana-kriyā।
bālakasya vithuraṃ gamanaṃ sarveṣāṃ manāṃsi vyāharat।
gati
tīvragati yānam
atiśayena vegena gamyamānam āvāgamanasya sādhanam।
tīvragatiyānasya yānacīṭikā na prāptā।
gati
jaloddhatigati ḥ
dvādaśavarṇaiḥ yuktaḥ varṇavṛttaviśeṣaḥ।
jaloddhatigateḥ pratyekasmin caraṇe jagaṇaḥ sagaṇaḥ jagaṇaḥ sagaṇaḥ ca bhavati।
gati
mayūragati ḥ
varṇavṛttaviśeṣaḥ।
mayūragateḥ pratyekasmin caraṇe krameṇa pañca yagaṇāḥ magaṇaḥ bhagaṇaśca bhavati।
gati
avyaktagati
sarveṣāṃ parokṣam ācaratīti।
avyaktagatiḥ manuṣyaḥ sarvaiḥ jñātaḥ।
gati
aśvagati ḥ, dhārā
aśvasya padavikṣepaḥ।
aśvagatiṃ vardhayitum aśvavāhaḥ prayatate।
gati
aśvagati ḥ
chandoviśeṣaḥ।
aśvagateḥ pratyekasmin caraṇe pañca bhagaṇāḥ ekaḥ guruśca bhavati।
gati
aśvagati ḥ
citrakāvyasya cakram।
aśvagatau catuṣṣaṣṭiḥ koṣṭakāni santi।
gati
vīragati ḥ
yuddhabhūmau vīramaraṇena prāptā gatiḥ।
dehalīnagare iṇḍiyāgeṭa iti sthānasya bhittau vīragatiṃ prāptānāṃ sainikānāṃ nāmāni likhitāni santi।
gati
pragati patram
kasyāpi mūlyāṅkanasya parīkṣaṇapatram।
tena svaputrasya vidyālayāt prāpte pragatipatre svākṣarī kṛtā।
gati
avagati ḥ
vitarkīkaraṇasya kāryam।
adhunā janāḥ vāstavāt avagatyā kāryaṃ kurvanti।
gati
gati lā
ekaḥ kṣupaḥ ।
gatilāyāḥ ullekhaḥ uṇādisūtre prāpyate
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