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Kaccāyana

2. Nāmakaṇḍa (Noun section): Itthiliṅga (Feminine nouns) (176–194)

Itthiliṅga (Feminine nouns)

Section titled “Itthiliṅga (Feminine nouns)”

Atha itthiliṅgāni vuccante.

Now the feminine [lemmas] are stated.1

A kāranto itthiliṅgasaddo appasiddho.

A feminine word ending in a is not well known.

Ā kāranto itthiliṅgo kaññā saddo. ‘‘Kañña’’iti ṭhite –

A feminine ending in ā is the word kaññā (girl). When kañña stands [as the lemma] —

176 (§237): Itthiyamato āppaccayo (In the feminine, the suffix ā after a) utsarga

Section titled “176 (§237): Itthiyamato āppaccayo (In the feminine, the suffix ā after a) utsarga ”

Itthiyaṃ vattamānā a kārantato liṅgamhā paro ā ppaccayo hoti.

After a lemma ending in a that is used in the feminine, the suffix ā is added.

Pakatyatthajotakā itthi-ppaccayā syādayo viya;
Ṇādayo paccayatthassa, sakatthassāpi vācakā.

The feminine suffixes, like si and the rest, [only] bring out the meaning of the base;
ṇa and the rest express the meaning of the suffix and [the base’s] own meaning as well.

‘‘Saralopo’’tiādinā pubbassare lutte, paranayane ca kate ‘‘dhātuppaccayavibhattivajjitamatthavaṃ liṅga’’nti vuttattāva paccayantassāpi aliṅgattā vibhattuppattiyamasampattāyaṃ ‘‘taddhitasamāsakitakā nāmaṃ vā’tavetunādīsu cā’’ti ettha va ggahaṇena itthippaccayantassāpi nāmabyapadeso. Pure viya syā dyuppatti, ‘‘sesato lopaṃ gasipī’’ti si lopo. Sā kaññā.

When the preceding vowel has been elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and the following [vowel] joined on [by §11 (14): Naye paraṃ yutte], since it was indeed said [at 61 (§53): Liṅgañca nipaccate] that “a liṅga is a meaningful [word] without root, suffix or inflection”, and even a form ending in a suffix is therefore not a liṅga, the addition of an inflection would not apply.2 So by the word vā3 in §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca a form ending in a feminine suffix is also designated a noun. As before, the inflections si and the rest are added, and si is elided by §220 (74): Sesato lopaṃ gasipi. sā kaññā (the girl).

Bahuvacane ‘‘ālapane si gasañño’’ti ito ‘‘sañño’’, ‘‘te itthikhyā po’’ti ito ‘‘itthikhyā’’ti ca vattate.

In the plural, “sañño” (named) continues from §57 (71): Ālapane si ga sañño, and “itthikhyā” (designating the feminine) from §59 (182): Te itthikhyā po.

177 (§60): Ā gho (gha: a-words) rūḷhī

Section titled “177 (§60): Ā gho (gha: a-words) rūḷhī ”

Liṅgassanto ā kāro yadā itthikhyo, tadā gha sañño hotīti gha saññāyaṃ ‘‘ghapato ca yonaṃ lopo’’ti vikappena yo lopo. Tā kaññā kaññāyo.

The final letter ā of a lemma, when it designates the feminine, is named gha; when it has received the name gha, yo is elided by option by §118 (146): Ghapato ca yonaṃ lopo. tā kaññā, kaññāyo (the girls).

Ālapane ‘‘sakhato gasse vā’’ti ito ‘‘gassā’’ti vattate.

In address, “gassa” (of ga) continues from §113 (132): Sakhato gasse vā.

178 (§114): Ghate ca (And from gha) apavada

Section titled “178 (§114): Ghate ca (And from gha) apavada ”

Gha to parassa ga ssa e kāro hoti, saralopādi. Bhoti kaññe, bhotiyo kaññā kaññāyo.

The ga that follows a gha [final] becomes the letter e; elision of the vowel and so on. bhoti kaññe (⓪⨀); bhotiyo kaññā, kaññāyo (⓪⨂).

Aṃmhi saralopapakatibhāvā kaññaṃ, kaññā kaññāyo.

Before aṃ, by the elision of the vowel and the unchanged state [of the following vowel]: kaññaṃ (②⨀); kaññā, kaññāyo (②⨂).

Tatiyādīsu ‘‘āya catutthekavacanassa tū’’ti ito ‘‘āyo, ekavacanāna’’nti ca vattate.

In the third form and the rest, “āyo” and “ekavacanānaṃ” (of the singular [inflections]) continue from §109 (304): Āya catutthekavacanassatu.

179 (§111): Ghato nādīnaṃ (From gha in nā etc.) apavada

Section titled “179 (§111): Ghato nādīnaṃ (From gha in nā etc.) apavada ”

Gha saññato liṅgassākārā paresaṃ nā dīnaṃ smiṃ pariyantānaṃ ekavacanānaṃ vibhattigaṇānaṃ āyā deso hoti. Saralopaparanayanāni. Kaññāya, kaññāhi kaññābhi, kaññāya, kaññānaṃ, kaññāya, kaññāhi kaññābhi, kaññāya, kaññānaṃ.

After the letter ā of a lemma that is named gha, the group of singular inflections beginning with nā and ending with smiṃ is replaced by āya. Elision of the vowel and joining on of the following. kaññāya (③⨀); kaññāhi, kaññābhi (③⨂); kaññāya (④⨀); kaññānaṃ (④⨂); kaññāya (⑤⨀); kaññāhi, kaññābhi (⑤⨂); kaññāya (⑥⨀); kaññānaṃ (⑥⨂).

Smiṃ mhi –

Before smiṃ —

180 (§216): Ghapato smiṃ yaṃ vā (optionally, after gha, pa: smiṃ becomes yaṃ) apavada

Section titled “180 (§216): Ghapato smiṃ yaṃ vā (optionally, after gha, pa: smiṃ becomes yaṃ) apavada ”

Ghapa to parassa smiṃ vacanassa yaṃ hoti vā, aññatthāyādeso. Kaññāyaṃ kaññāya, kaññāsu.

After a gha or pa [final] the inflection smiṃ optionally becomes yaṃ; elsewhere, the replacement āya. kaññāyaṃ, kaññāya (⑦⨀); kaññāsu (⑦⨂).

Evamaññepi –

In the same way others too —

Saddhā medhā paññā vijjā, cintā mantā vīṇā taṇhā;
Icchā mucchā ejā māyā, mettā mattā sikkhā bhikkhā.

Jaṅghā gīvā jivhā vācā,
Chāyā āsā gaṅgā nāvā;
Gāthā senā lekhā sālā,
Mālā velā pūjā khiḍḍā.

Pipāsā vedanā saññā, cetanā tasiṇā pajā;
Devatā vaṭṭakā godhā, balākā parisā sabhā.

Ūkāsephālikā laṅkā, salākā vālikā sikhā;
Visākhā visikhā sākhā, vacā vañjhā jaṭā ghaṭā.

Jeṭṭhā soṇḍā vitaṇḍā ca, karuṇā vanitā latā;
Kathā niddā sudhā rādhā, vāsanā siṃsapā papā.

Pabhā sīmā khamā jāyā,
Khattiyā sakkharā surā;
Dolā tulā silā līlā,
Lāle’lā mekhalā kalā.

Vaḷavā’lambusā mūsā, mañjūsā sulasā disā;
Nāsā juṇhā guhā īhā, lasikā vasudhādayo.

The feminine nouns in ā that inflect like kaññā:4

word meaning word meaning
saddhā faith medhā wisdom
paññā understanding vijjā knowledge
cintā thought mantā intelligence
vīṇā lute taṇhā craving
icchā wish mucchā fainting
ejā craving, agitation māyā deceit
mettā loving-kindness mattā measure
sikkhā training bhikkhā alms
jaṅghā calf gīvā neck
jivhā tongue vācā speech
chāyā shade āsā hope
gaṅgā the Ganges nāvā boat
gāthā verse senā army
lekhā line, writing sālā hall
mālā garland velā time; shore
pūjā worship khiḍḍā play
pipāsā thirst vedanā feeling
saññā perception cetanā intention
tasiṇā craving pajā people, offspring
devatā deity vaṭṭakā quail
godhā iguana balākā crane
parisā assembly sabhā council hall
ūkā louse sephālikā the sephālikā shrub
laṅkā Laṅkā salākā ticket, stick
vālikā sand sikhā crest
visākhā Visākhā (an asterism) visikhā street
sākhā branch vacā sweet flag
vañjhā barren woman jaṭā matted hair
ghaṭā cluster jeṭṭhā eldest sister
soṇḍā elephant’s trunk vitaṇḍā sophistry
karuṇā compassion vanitā woman
latā creeper kathā talk
niddā sleep sudhā nectar; plaster
rādhā Rādhā (an asterism) vāsanā latent disposition
siṃsapā the siṃsapā tree papā watering place
pabhā radiance sīmā boundary
khamā patience jāyā wife
khattiyā khattiya woman sakkharā sugar; gravel
surā liquor dolā swing, cradle
tulā scales silā rock
līlā grace lālā saliva
elā cardamom mekhalā girdle
kalā fraction vaḷavā mare
alambusā Alambusā (a nymph) mūsā crucible
mañjūsā casket sulasā Sulasā (a name)
disā direction nāsā nose
juṇhā moonlit night guhā cave
īhā exertion lasikā synovial fluid
vasudhā earth

— and the like.

Ammādīnaṃ ālapaneva rūpabhedo. Ammā, ammā ammāyo.

ammā (mother) and the like differ in form only in address. ammā (①⨀); ammā, ammāyo (①⨂).

Ga ssa ‘‘ghate cā’’ti e kāre sampatte –

When the e for ga by §114 (178): Ghate ca would apply5 —

181 (§115): Na ammādito (Not for amma etc.) apavada

Section titled “181 (§115): Na ammādito (Not for amma etc.) apavada ”

Ammā annā iccevamādito parassa gassa ālapanekavacanassa na ekārattaṃ hoti. ‘‘Ākāro vā’’ti rassattaṃ.

After ammā, annā and the like, the ga of the vocative singular does not become e. Shortening by §246 (73): Ākāro vā.

Bhoti amma bhoti ammā, bhotiyo ammā ammāyo. Evaṃ annā, annā annāyo, bhoti anna bhoti annā, bhotiyo annā annāyo. Ambā, ambā ambāyo, bhoti amba bhoti ambā, bhotiyo ambā ambāyo iccādi.

The forms of ammā, annā, ambā (mother), 🚺(ammā):

⨀ ⨂
① ammā ammā, ammāyo
⓪ bhoti amma, bhoti ammā bhotiyo ammā, ammāyo
① annā annā, annāyo
⓪ bhoti anna, bhoti annā bhotiyo annā, annāyo
① ambā ambā, ambāyo
⓪ bhoti amba, bhoti ambā bhotiyo ambā, ambāyo

— and so on.

Ākārantaṃ.

Thus lemmas ending in ā.

I kāranto itthiliṅgo ratti saddo;
Tatheva syā dyuppatti, si lopo, ratti.

A feminine ending in i is the word ratti (night);
in the same way the inflections si and the rest are added, and si is elided: ratti.

Bahuvacane ‘‘saññā, ivaṇṇuvaṇṇā’’ti ca vattate.

In the plural, “saññā” (named) and “ivaṇṇuvaṇṇā” (the vowels i and u) continue [saññā from §57 (71): Ālapane si ga sañño; ivaṇṇuvaṇṇā from §58 (29): Ivaṇṇuvaṇṇā jhalā].

182 (§59): Te itthikhyā po (Those [sounds] are called pa for feminine words) rūḷhī

Section titled “182 (§59): Te itthikhyā po (Those [sounds] are called pa for feminine words) rūḷhī ”

Itthiyā ākhyā saññā itthikhyā, liṅgassantā te ivaṇṇuvaṇṇā yadā itthikhyā, tadā pa saññā hontīti pa saññāyaṃ ‘‘ghapato cā’’tiādinā yo lopo, ‘‘yosu kata’’iccādinā dīgho. Rattī rattiyo ratyo vā, he ratti, he rattī he rattiyo.

itthikhyā is the designation (ākhyā), the name, of the feminine (itthī): those vowels i and u that are the final of a lemma, when they designate the feminine, are named pa. When [the final] has received the name pa, yo is elided by §118 (146): Ghapato ca yonaṃ lopo and [the final] lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ. rattī, rattiyo, or ratyo (①⨂); he ratti (⓪⨀); he rattī, he rattiyo (⓪⨂).

‘‘Aṃmo’’tiādinā niggahītaṃ, rattiṃ, rattī rattiyo;
Tatiyādīsu ‘‘ekavacanānaṃ, nādīna’’nti ca vattate.

Niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi: rattiṃ (②⨀); rattī, rattiyo (②⨂).
In the third form and the rest, “ekavacanānaṃ” and “nādīnaṃ” continue.

183 (§112): Pato yā (From pa to yā) apavada

Section titled “183 (§112): Pato yā (From pa to yā) apavada ”

Pa saññato ivaṇṇuvaṇṇehi paresaṃ nā dīnamekavacanānaṃ vibhattigaṇānaṃ yā ādeso hoti. Rattiyā, rattīhi rattībhi rattihi rattibhi, rattiyā, rattīnaṃ rattinaṃ.

After the vowels i and u named pa, the group of singular inflections beginning with nā is replaced by yā. rattiyā (③⨀); rattīhi, rattībhi, rattihi, rattibhi (③⨂); rattiyā (④⨀); rattīnaṃ, rattinaṃ (④⨂).

Pañcamiyaṃ –

In the fifth form —

184 (§68): Amā pato smiṃsmānaṃ vā (aṃ, ā from smiṃ, smā [inflections] of pa [words]) apavada

Section titled “184 (§68): Amā pato smiṃsmānaṃ vā (aṃ, ā from smiṃ, smā [inflections] of pa [words]) apavada ”

Pa iccetasmā paresaṃ smiṃ smā iccetesaṃ yathākkamaṃ aṃ ā ādesā honti vā. Vavatthitavibhāsatthoyaṃ vā saddo, tena u vaṇṇantato na honti, i vaṇṇantatopi yathāpayogaṃ.

After a pa [final], smiṃ and smā are optionally replaced by aṃ and ā respectively. This word vā has the sense of a vavatthitavibhāsā (restricted option); hence [the replacements] do not occur after a final u, and after a final i too [only] according to usage.

‘‘Sare, yakāro’’ti ca vattate, sīhamaṇḍūkagatīhi yovacanekavacana ggahaṇañca.

“sare” (before a vowel) and “yakāro”6 (the letter y) continue, and by the lion’s glance and the frog’s leap the mention of the yo inflection and of the singular [inflections] as well.

185 (§72): Pasaññassa ca (And for pa) apavada

Section titled “185 (§72): Pasaññassa ca (And for pa) apavada ”

Pa saññassa i vaṇṇassa yo vacanekavacanavibhattīnamādese sare pare ya kāro hoti. Ettha ca ya kārassevādhikārato pasañña ggahaṇena i vaṇṇova gayhati, ca ggahaṇaṃ ‘‘ratto’’tiādīsu nivattanatthaṃ. Ratyā rattiyā, rattīhi rattībhi rattihi rattibhi, rattiyā, rattīnaṃ rattinaṃ. Smiṃ vacane a mādesaya kārādesā, ratyaṃ. ‘‘Ghapato smiṃ yaṃ vā’’ti yaṃ ādeso, rattiyaṃ.

The vowel i named pa becomes the letter y before a vowel that is the replacement of the yo inflection or of a singular inflection. And here, since only the letter y is governing, by the mention of pa the vowel i alone is taken; the mention of ca is for excluding [the change] in ratto and the like. ratyā, rattiyā (⑤⨀); rattīhi, rattībhi, rattihi, rattibhi (⑤⨂); rattiyā (⑥⨀); rattīnaṃ, rattinaṃ (⑥⨂). Before the inflection smiṃ, the replacement aṃ and the replacement y: ratyaṃ. The replacement yaṃ by §216 (180): Ghapato smiṃ yaṃ vā: rattiyaṃ.

Aññattha ‘‘aṃ, smiṃ, vā’’ti ca vattate.

Elsewhere, “aṃ”, “smiṃ” and “vā” continue.

186 (§69): Ādito o ca (And o from ādi) apavada

Section titled “186 (§69): Ādito o ca (And o from ādi) apavada ”

Ādi iccetasmā smiṃ vacanassa aṃ oādesā honti vā. Ca saddena aññasmāpi ā aṃ oādesā. Ratyā rattiṃ ratto rattiyā, rattīsu rattisu.

After ādi the inflection smiṃ is optionally replaced by aṃ and o. By the word ca, after others too there are the replacements ā, aṃ and o. ratyā, rattiṃ, ratto, rattiyā (⑦⨀); rattīsu, rattisu (⑦⨂).

Evamaññānipi –

In the same way others too —

Patti yutti vutti kitti, mutti titti khanti kanti;
Santi tanti siddhi suddhi, iddhi vuddhi buddhi bodhi.

Bhūmi jāti pīti sūti, nandi sandhi sāṇi koṭi;
Diṭṭhi vuḍḍhi tuṭṭhi yaṭṭhi, pāḷi āḷi nāḷi keḷi;
Sati mati gati cuti, dhiti yuvati vikati.

Rati ruci rasmi asani vasani osadhi aṅguli dhūli du ndubhi doṇi aṭavi chavi ādīni i kārantanāmāni.

The feminine nouns in i that inflect like ratti:

word meaning word meaning
patti attainment yutti fitness
vutti livelihood, conduct kitti fame
mutti release titti satisfaction
khanti patience kanti loveliness
santi peace tanti string; text
siddhi success suddhi purity
iddhi power vuddhi growth
buddhi intelligence bodhi awakening
bhūmi earth, ground jāti birth
pīti joy sūti birth-giving
nandi delight sandhi junction
sāṇi screen koṭi end, point
diṭṭhi view vuḍḍhi7 increase
tuṭṭhi contentment yaṭṭhi staff
pāḷi line; text āḷi dyke
nāḷi tube; measure keḷi sport
sati mindfulness mati thought
gati going; destiny cuti passing away
dhiti resolve yuvati young woman
vikati variation rati delight
ruci liking rasmi ray; rein
asani thunderbolt vasani8 dwelling
osadhi medicinal herb aṅguli finger
dhūli dust dundubhi drum
doṇi trough, boat aṭavi forest
chavi skin, complexion

— these and the like are the nouns ending in i.

Ikārantaṃ.

Thus lemmas ending in i.

Ī kāranto itthiliṅgo itthī saddo;
‘‘Ittha’’itīdha ‘‘itthiyaṃ, paccayo’’ti ca vattate.

A feminine ending in ī is the word itthī (woman);
here, with ittha [as the lemma], “itthiyaṃ” (in the feminine) and “paccayo” (suffix) continue [from §237 (176): Itthīyamato āpaccayo].

187 (§238): Nadādito vā ī (ī after nadī and the like, and optionally after others) apavada

Section titled “187 (§238): Nadādito vā ī (ī after nadī and the like, and optionally after others) apavada ”

Nadā dito vā anadā dito vā itthiyaṃ vattamānā liṅgamhā īppaccayo hoti. Vā ggahaṇamanadā disampiṇḍanatthaṃ, tena puthugavā dito ca ī.

After a lemma used in the feminine, whether of the nadī class or not of the nadī class, the suffix ī is added. The mention of vā is for adding in [the lemmas] not of the nadī class; by it there is ī after puthu, go and the like as well.

Saralope ‘‘kvacāsavaṇṇaṃ lutte’’ti asavaṇṇe sampatte pakatibhāvo nāmabyapadeso, syā dyuppatti. Itthī, itthī ‘‘agho rassa’’ntiādinā rassattaṃ, itthiyo. Sambodhane ‘‘jhalapā rassa’’nti rassattaṃ. Bhoti itthi, bhotiyo itthī itthiyo.

When the vowel is elided and the change to a dissimilar vowel by §14 (16): Kvacāsavaṇṇaṃ lutte would apply, [the ī] keeps its form; [the word] is treated as a noun, and the inflections si and the rest are added. itthī (①⨀); itthī (①⨂), and with the shortening by §84 (144): Agho rassamekavacanayosvapi ca, itthiyo. In address, the shortening by §245 (152): Jhalapā rassaṃ: bhoti itthi (⓪⨀); bhotiyo itthī, itthiyo (⓪⨂).

Dutiyekavacane ‘‘ghapato smiṃ yaṃ vā’’ti ito ‘‘vā’’ti vattate.

In the second form singular, “vā” continues from §216 (180): Ghapato smiṃ yaṃ vā.

188 (§223): Aṃ yamīto pasaññato (aṃ becomes yaṃ after feminine ī) apavada

Section titled “188 (§223): Aṃ yamīto pasaññato (aṃ becomes yaṃ after feminine ī) apavada ”

Pa saññato ī kārato parassa aṃ vacanassa yaṃ hoti vā. Itthiyaṃ itthiṃ, itthī itthiyo, itthiyā, itthīhi itthībhi, itthiyā, itthīnaṃ, itthiyā, itthīhi itthībhi, itthiyā, itthīnaṃ, itthiyaṃ itthiyā, itthīsu.

After a letter ī named pa, the inflection aṃ optionally becomes yaṃ. The paradigm of itthī (woman), 🚺(itthī):

⨀ ⨂
① itthī itthī, itthiyo
⓪ bhoti itthi bhotiyo itthī, itthiyo
② itthiyaṃ, itthiṃ itthī, itthiyo
③ itthiyā itthīhi, itthībhi
④ itthiyā itthīnaṃ
⑤ itthiyā itthīhi, itthībhi
⑥ itthiyā itthīnaṃ
⑦ itthiyaṃ, itthiyā itthīsu

Evaṃ nadī, nadī. Yo lopābhāve ‘‘tato yonamo tū’’ti ettha tu saddena yonamokāro ca, ‘‘pasaññassa cā’’ti īkārassa ya kāro, ‘‘yavataṃ talana’’iccādinā dyassa ja kāro, dvittaṃ. Najjo sandanti, nadiyo.

In the same way nadī (river) (①⨀); nadī (①⨂). When yo is not elided, by the word tu in §205 (160): Tato yonamo tu the yos also become o; by §72 (185): Pasaññassa ca the letter ī becomes y; by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ dy becomes j; and doubling. najjo sandanti (the rivers flow); nadiyo.

Ettha cevaṃ sijjhantānaṃ najjo ādīnaṃ vuttiyaṃ ānattaggahaṇādinā nipphādanaṃ atraja sugatā dīnaṃ viya nipphādanūpāyantaradassanatthanti daṭṭhabbaṃ.

And here it should be understood that the formation, in the [Kaccāyana] vutti, of najjo and the rest — which are formed in this way — by means of the mention of ānatta [in §98 (189): Mātulādīnamānattamīkāre] and the like is meant to show another means of forming them, as with atrajo, sugato and the like.

He nadi, he nadī he najjo he nadiyo, nadiyaṃ nadiṃ, nadī najjo nadiyo.

he nadi (⓪⨀); he nadī, he najjo, he nadiyo (⓪⨂); nadiyaṃ, nadiṃ (②⨀); nadī, najjo, nadiyo (②⨂).

Amādisutte ā pato ti yogavibhāgena kvaci nāsānañcāttaṃ, tena na jaccā vasalo hoti, pathabyā ekarajjenāti ādi ca sijjhati, pure viya ya kāraja kārādesadvittāni.

By splitting off “ā pato” in the sutta §68 (184): Amā pato smiṃsmānaṃ vā, nā and sa also become ā in some places; by this na jaccā vasalo hoti (not by birth is one an outcast), pathabyā ekarajjena9 (than sole kingship over the earth) and the like are established. As before, the replacements y and j and the doubling.

Najjā kataṃ nadiyā, nadīhi nadībhi, najjā nadiyā, nadīnaṃ, najjā nadiyā, nadīhi nadībhi, najjā nadiyā, nadīnaṃ, najjaṃ nadiyaṃ nadiyā, nadīsu.

The paradigm of nadī (river), 🚺(nadī):

⨀ ⨂
① nadī nadī, najjo, nadiyo
⓪ he nadi he nadī, he najjo, he nadiyo
② nadiyaṃ, nadiṃ nadī, najjo, nadiyo
③ najjā (najjā kataṃ, made by the river), nadiyā nadīhi, nadībhi
④ najjā, nadiyā nadīnaṃ
⑤ najjā, nadiyā nadīhi, nadībhi
⑥ najjā, nadiyā nadīnaṃ
⑦ najjaṃ, nadiyaṃ, nadiyā nadīsu

Aññepi –

Others too —

Mahī vetaraṇī vāpī, pāṭalī kadalī ghaṭī;
Nārī kumārī taruṇī, vāruṇī brāhmaṇī sakhī.

Gandhabbī kinnarī nāgī, devī yakkhī ajī migī;
Vānarī sūkarī sīhī, haṃsī kākī ca kukkuṭī –

Iccādayo itthī saddasamā.

The feminine nouns in ī that inflect like itthī:

word meaning word meaning
mahī earth vetaraṇī the Vetaraṇī (a river)
vāpī reservoir pāṭalī trumpet-flower tree
kadalī plantain ghaṭī water-jar
nārī woman kumārī girl
taruṇī young woman vāruṇī liquor
brāhmaṇī brahmin woman sakhī female friend
gandhabbī female gandhabba kinnarī female kinnara
nāgī female nāga devī queen; goddess
yakkhī female yakkha ajī she-goat
migī doe vānarī female monkey
sūkarī sow sīhī lioness
haṃsī female goose kākī female crow
kukkuṭī hen

— these and the like are the same as the word itthī.

Tatheva mātula saddato īppaccaye kate –

In the same way, when the suffix ī has been added after the word mātula (maternal uncle) —

189 (§98): Mātulādīnamānattamīkāre (mātula etc. endings become āna before ī) apavada

Section titled “189 (§98): Mātulādīnamānattamīkāre (mātula etc. endings become āna before ī) apavada ”

Mātula ayyakavaruṇa iccevamādīnamanto āna ttamāpajjate īkāre paccaye pare, antāpekkhāyaṃ chaṭṭhī, saralopādi. Mātulānī, evaṃ ayyakānī, varuṇānī, sesaṃ itthī saddasamaṃ.

The final of mātula, ayyaka, varuṇa and the like becomes āna when the suffix ī follows — the sixth form [of the sutta] is with reference to the final; elision of the vowel and so on. mātulānī (uncle’s wife), and likewise ayyakānī (grandmother), varuṇānī (Varuṇa’s wife); the rest is the same as the word itthī.

Anadā dīsu puthu saddato īppaccayo. ‘‘O sare cā’’ti ettha ca saddena u kārassa avā deso. Puthavī, puthaviyo. Sasmā smiṃ su puthabyā puthaviyā, puthabyā puthaviyā, puthabyaṃ puthaviyaṃ puthaviyā iccādi.

Among [lemmas] not of the nadī class, the suffix ī after the word puthu (broad). By the word ca in §78 (31): O sare ca the letter u is replaced by ava. puthavī (earth), puthaviyo. Before sa, smā and smiṃ: puthabyā, puthaviyā (④ and ⑥); puthabyā, puthaviyā (⑤); puthabyaṃ, puthaviyaṃ, puthaviyā (⑦) and so on.

Go saddato ‘‘nadādito vā ī’’ti īppaccayo. Mahāvuttinā vā ‘‘gāva se’’ti ettha gāva iti yogavibhāgena vā o kārassa āvā deso. Gāvī, gāvī gāviyo iccādi itthī saddasamaṃ.

After the word go the suffix ī by §238 (187): Nadādito vā ī. Either by the general provision (mahāvutti), or by splitting off “gāva” in §73 (174): Gāva se, the letter o is replaced by āva.10 gāvī (cow); gāvī, gāviyo, and so on, the same as the word itthī.

‘‘Mānava’’itīdha ‘‘itthiyaṃ, vā, ī’’ti ca vattate.

Here, with mānava (young man), “itthiyaṃ”, “vā” and “ī” continue.

190 (§239): Ṇava ṇika ṇeyya ṇantuhi (ī after ṇava, ṇika, ṇeyya, ṇa and ntu) apavada

Section titled “190 (§239): Ṇava ṇika ṇeyya ṇantuhi (ī after ṇava, ṇika, ṇeyya, ṇa and ntu) apavada ”

Ṇava ṇika ṇeyya ṇantu ppaccayantehi itthiyaṃ vattamānehi liṅgehi īppaccayo hoti. Vā dhikāro katthaci nivattanattho, saralopādi. Mānavī, evaṃ nāvikī, venateyyī, gotamī.

After lemmas ending in the suffixes ṇava, ṇika, ṇeyya, ṇa and ntu that are used in the feminine, the suffix ī is added. The governance of vā is for withdrawing [the ī] in some places; elision of the vowel and so on. mānavī (young woman), and likewise nāvikī (boatwoman), venateyyī (female descendant of Vinatā), gotamī (woman of the Gotama clan).

‘‘Guṇavantu ī’’itīdha ‘‘vā’’ti vattate.

Here, with guṇavantu and ī, “vā” continues.

191 (§241): Ntussa tamīkāre ([Optionally] ta for ntu before ī) apavada

Section titled “191 (§241): Ntussa tamīkāre ([Optionally] ta for ntu before ī) apavada ”

Sabbasseva ntu ppaccayassa ta kāro hoti vā ī kārappaccaye pare, aññattha saralopādi. Guṇavatī, guṇavatī guṇavatiyo, guṇavantī, guṇavantī guṇavantiyo iccādi itthī saddasamaṃ.

The whole of the suffix ntu optionally becomes the letter ta when the suffix ī follows; elsewhere, elision of the vowel and so on. guṇavatī (①⨀); guṇavatī, guṇavatiyo (①⨂); guṇavantī; guṇavantī, guṇavantiyo, and so on, the same as the word itthī.

Evaṃ kulavatī, sīlavatī, yasavatī, rūpavatī, satimatī, gottamatī.

In the same way kulavatī (of good family), sīlavatī (virtuous), yasavatī (famed), rūpavatī (beautiful), satimatī (mindful), gottamatī11 (of good lineage).

Mahanta saddato ‘‘nadādito vā ī’’ti ī ppaccayo, ntu byapadeso vikappena ta kārādeso. Mahatī mahantī.

After the word mahanta the suffix ī by §238 (187): Nadādito vā ī; [its nta] is treated as ntu, and the replacement by ta is by option. mahatī, mahantī (great).

‘‘Bhavanta ī’’itīdha ‘‘īkāre’’ti vattate.

Here, with bhavanta and ī, “īkāre” (before the letter ī) continues.

192 (§242): Bhavato bhoto (bhota for bhavanta before the feminine ī) apavada

Section titled “192 (§242): Bhavato bhoto (bhota for bhavanta before the feminine ī) apavada ”

Sabbasseva bhavanta saddassa bhotā deso hoti īkāre itthigate pare. Sā bhotī, bhotī bhotiyo, he bhoti, he bhotī bhotiyo iccādi.

The whole of the word bhavanta is replaced by bhota when the letter ī belonging to the feminine follows. sā bhotī (①⨀); bhotī, bhotiyo (①⨂); he bhoti (⓪⨀); he bhotī, bhotiyo (⓪⨂), and so on.

‘‘Bhikkhu’’ itīdha ‘‘itthiya’’nti vattate ‘‘vā’’ti ca.

Here, with bhikkhu, “itthiyaṃ” (in the feminine) continues, and “vā” as well.

193 (§240): Patibhikkhurājīkārantehi inī (inī after pati, bhikkhu, rāja and lemmas in ī) apavada

Section titled “193 (§240): Patibhikkhurājīkārantehi inī (inī after pati, bhikkhu, rāja and lemmas in ī) apavada ”

Pati bhikkhu rāja iccetehi ī kārantehi ca itthiyaṃ vattamānehi liṅgehi inī ppaccayo hoti.

After the lemmas pati, bhikkhu, rāja, and after those ending in the letter ī, when used in the feminine, the suffix inī is added.

‘‘Saralopo’mādesa’’iccādisutte tu ggahaṇena kvaci pubbalopassa nisedhanato ‘‘vā paro asarūpā’’ti saralopo. Bhikkhunī, bhikkhunī bhikkhuniyo iccādi.

Because the mention of tu in the sutta §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati forbids the elision of the preceding [vowel] in some places, elision of the vowel is by §13 (15): Vā paro asarūpā. bhikkhunī (nun) (①⨀); bhikkhunī, bhikkhuniyo (①⨂), and so on.

Gahapati saddato inī, ‘‘atta’’miti vattate.

inī after the word gahapati (householder); “attaṃ” (becoming a) continues.

194 (§91): Patissinīmhi (For pati with inī) utsarga

Section titled “194 (§91): Patissinīmhi (For pati with inī) utsarga ”

Pati saddassa anto a ttamāpajjate inī ppaccaye pare. Tatheva parasare lutte ‘‘pubbo cā’’ti dīgho, gahapatānī.

The final of the word pati becomes a when the suffix inī follows. In the same way, when the following vowel has been elided, lengthening by §16 (18): Pubbo ca: gahapatānī (householder’s wife).

Tatheva rāja saddato inī, saralopapakatibhāvā, rājinī. Ī kārantesu daṇḍī saddato inī, saralopādi, daṇḍinī, daṇḍinī daṇḍiniyo, evaṃ hatthinī, medhāvinī, tapassinī, piyabhāṇinī iccādi.

In the same way inī after the word rāja; by the elision of the vowel and the unchanged state, rājinī (queen). Among the lemmas in ī, inī after the word daṇḍī; elision of the vowel and so on: daṇḍinī (staff-bearing woman); daṇḍinī, daṇḍiniyo; likewise hatthinī (she-elephant), medhāvinī (wise woman), tapassinī (female ascetic), piyabhāṇinī (woman of pleasant speech) and so on.

‘‘Pokkharinī’’ itīdha ‘‘tesu vuddhī’’tiādinā i kārana kārānaṃ a kāraṇa kārādesā, pokkharaṇī, pokkharaṇī. ‘‘Tato yonamo tū’’ti sutte tu ggahaṇena yonamokāro ca, ī kārassa ya kāro, ‘‘yavata’’miccādisutte kāra ggahaṇena ṇya ssa ña kāro, dvittaṃ. Pokkharañño pokkharaṇiyo vā iccādi.

Here, in pokkharinī, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the letters i and n are replaced by a and ṇ: pokkharaṇī (lotus pond) (①⨀); pokkharaṇī (①⨂). By the mention of tu in the sutta §205 (160): Tato yonamo tu the yos also become o; the letter ī becomes y; by the mention of kāra in the sutta §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ ṇy becomes ñ; and doubling. pokkharañño, or pokkharaṇiyo, and so on.

Vā dhikāro anuttasamuccayattho, tena vidū yakkhā ditopi inī, paracittavidunī, saraloparassattāni, paracittavidunī paracittaviduniyo, yakkhinī yakkhiniyo, sīhinī sīhiniyo iccādi.

The governance of vā is for gathering in what is not stated; by it inī is added after vidū (knower), yakkha and the like as well: paracittavidunī (a woman who knows the minds of others), with the elision of the vowel and the shortening12; paracittavidunī, paracittaviduniyo; yakkhinī, yakkhiniyo (female yakkha); sīhinī, sīhiniyo (lioness), and so on.

Īkārantaṃ.

Thus lemmas ending in ī.

U kāranto itthiliṅgo yāgu saddo.

A feminine ending in u is the word yāgu (rice gruel).

Tassa ratti saddasseva rūpanayo. Amādesādiabhāvova viseso.

Its pattern of forms is just that of the word ratti. The only difference is the absence of the replacement aṃ and the rest.

Yāgu, yāgū yāguyo, he yāgu, he yāgū yāguyo, yāguṃ, yāgū yāguyo, yāguyā, yāgūhi yāgūbhi yāguhi yāgubhi, yāguyā, yāgūnaṃ yāgunaṃ, yāguyā, yāgūhi yāgūbhi yāguhi yāgubhi, yāguyā, yāgūnaṃ yāgunaṃ, yāguyaṃ yāguyā, yāgūsu yāgusu.

The paradigm of yāgu (rice gruel), 🚺(yāgu):

⨀ ⨂
① yāgu yāgū, yāguyo
⓪ he yāgu he yāgū, yāguyo
② yāguṃ yāgū, yāguyo
③ yāguyā yāgūhi, yāgūbhi, yāguhi, yāgubhi
④ yāguyā yāgūnaṃ, yāgunaṃ
⑤ yāguyā yāgūhi, yāgūbhi, yāguhi, yāgubhi
⑥ yāguyā yāgūnaṃ, yāgunaṃ
⑦ yāguyaṃ, yāguyā yāgūsu, yāgusu

Evaṃ dhātu dhenu kāsu daddu kacchu kaṇḍu rajju kareṇu piyaṅgu sassuādīni.

In the same way dhātu (element), dhenu (cow), kāsu (pit), daddu (ringworm), kacchu (scab), kaṇḍu (itch), rajju (rope), kareṇu (she-elephant), piyaṅgu (the piyaṅgu plant), sassu (mother-in-law) and the like.

Mātu saddassa bhedo. Tassa pitu saddasseva rūpanayo. ‘‘Āratta’’miti bhāvaniddesena ārā desābhāve ‘‘pato yā’’ti yā desova viseso.

The word mātu (mother) differs. Its pattern of forms is just that of the word pitu. The only difference is the replacement yā by §112 (183): Pato yā when, by the statement in the abstract “ārattaṃ”, the replacement āra is absent.

Mātā, mātaro, bhoti māta, bhoti mātā bhotiyo mātaro, mātaraṃ, mātare mātaro, mātarā mātuyā matyā, ‘‘tesu vuddhī’’tiādinā u kāralopo, rassattañca. Mātarehi mātarebhi mātūhi mātūbhi mātuhi mātubhi, mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ mātunaṃ, mātarā mātuyā, mātarehi mātarebhi mātūhi mātūbhi, mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ mātunaṃ, mātari, mātaresu mātūsu mātusu.

The paradigm of mātu (mother), 🚺(mātu):

⨀ ⨂
① mātā mātaro
⓪ bhoti māta, bhoti mātā bhotiyo mātaro
② mātaraṃ mātare, mātaro
③ mātarā, mātuyā, matyā mātarehi, mātarebhi, mātūhi, mātūbhi, mātuhi, mātubhi
④ mātu, mātussa, mātuyā mātarānaṃ, mātānaṃ, mātūnaṃ, mātunaṃ
⑤ mātarā, mātuyā mātarehi, mātarebhi, mātūhi, mātūbhi13
⑥ mātu, mātussa, mātuyā mātarānaṃ, mātānaṃ, mātūnaṃ, mātunaṃ
⑦ mātari mātaresu, mātūsu, mātusu

In matyā, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, the letter u is elided, and there is shortening.

mātu + nā (③⨀) rule
→ mātu + (nā → yā) §112
→ mātu + yā §404
→ m(ā → a)t + yā §404
→ matyā

Evaṃ dhītā, dhītaro, duhitā, duhitaro iccādi.

In the same way dhītā, dhītaro (daughter), duhitā, duhitaro (daughter) and so on.

Ukārantaṃ.

Thus lemmas ending in u.

Ū kāranto itthiliṅgo jambū saddo.

A feminine ending in ū is the word jambū (rose-apple tree).

Jambū, jambū jambuyo, he jambu, he jambū jambuyo, jambuṃ, jambū jambuyo iccādi itthī saddasamaṃ.

The forms of jambū (rose-apple tree), 🚺(jambū):

⨀ ⨂
① jambū jambū, jambuyo
⓪ he jambu he jambū, jambuyo
② jambuṃ jambū, jambuyo

— and so on, the same as the word itthī.

Evaṃ vadhū ca sarabhū, sarabū sutanū camū;
Vāmūrū nāganāsūrū, samāni khalu jambuyā.

Likewise vadhū (young wife) and sarabhū (the Sarabhū river), sarabū (lizard), sutanū (slender woman), camū (army),
vāmūrū (woman of shapely thighs), nāganāsūrū (woman with thighs like an elephant’s trunk) are indeed the same as jambū.

Ūkārantaṃ.

Thus lemmas ending in ū.

O kāranto itthiliṅgo go saddo.

A feminine ending in o is the word go (cow).

Tassa pulliṅgago saddasseva rūpanayo.

Its pattern of forms is just that of the masculine word go.

Kaññā ratti nadī itthī, mātulānī ca bhikkhunī;
Daṇḍinī yāgu mātā ca, jambū gotitthisaṅgaho.

kaññā, ratti, nadī, itthī, mātulānī and bhikkhunī,
daṇḍinī, yāgu and mātā, jambū, go: this is the summary of the feminine.

Footnotes

Section titled “Footnotes”

  1. The Thai and Sinhalese editions read by Rachiwong (1995) have itthīliṅgāni for the CST’s itthiliṅgāni, and itthī- likewise elsewhere; the CST is kept. ↩

  2. Rachiwong (1995) renders paccayantassāpi aliṅgattā vibhattuppattiyamasampattāyaṃ as the inflection “does not indicate gender” and so “does not occur”; the Pāḷi says that the suffixed form is not a liṅga, so that no inflection would arise. ↩

  3. CST4 prints va ggahaṇena, “by the word vā”; Rachiwong (1995) translates “by the word ‘ca’”, presupposing caggahaṇena. The CST is kept. ↩

  4. The text read by Rachiwong (1995) has sevālikā for sephālikā, vācā for vacā and musā for mūsā; the CST is kept. ↩

  5. Rachiwong (1995) renders sampatte here as “is substituted” and asavaṇṇe sampatte at 187 (§238): Nadādito vā ī as “when ‘asavaṇṇa’ occurs”; sampatte is “when [the change] would apply”. ↩

  6. Rachiwong (1995) has yavakāro here, the name of §71 (505): Yavakārā ca; the CST’s yakāro is kept. ↩

  7. The Thai edition read by Rachiwong (1995) has vuṭṭhi (rain) for the CST’s vuḍḍhi; the CST is kept. ↩

  8. The Thai edition read by Rachiwong (1995) has vasati for the CST’s vasani; the CST is kept. ↩

  9. The Thai edition read by Rachiwong (1995) has puthabyā ekarajjena; the CST’s pathabyā (Dhp 178) is kept. ↩

  10. Rachiwong (1995) takes mahāvuttinā vā with the suffix ī and yogavibhāgena vā alone with the āva; here both vās are read of the āva. ↩

  11. The Thai and Sinhalese editions read by Rachiwong (1995) have gomatī for the CST’s gottamatī; the CST is kept. ↩

  12. The Thai edition read by Rachiwong (1995) has paraloparassattāni, “elision of the following [vowel] and shortening”, for the CST’s saraloparassattāni; the CST is kept. ↩

  13. The Thai edition read by Rachiwong (1995) adds mātuhi, mātubhi at ⑤⨂; CST4 has the four forms printed here. ↩