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Kaccāyana

2. Nāmakaṇḍa (Noun section): Sabbanāma (Pronouns) (200–231)

Sabbanāma (Pronouns)

Section titled “Sabbanāma (Pronouns)”

Atha sabbanāmāni vuccante.

Now the pronouns (sabbanāma) are stated.

Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, adhara, ya, ta, eta, ima, amu, kiṃ, eka, ubha, dvi, ti, catu, tumha, amha iti sattavīsati sabbanāmāni, tāni sabbanāmattā tiliṅgāni.

sabba (all), katara (which of two), katama (which of many), ubhaya (both), itara (the other), añña (another), aññatara (a certain one), aññatama (one or other), pubba (former; east), para (other; further), apara (another; west), dakkhiṇa (southern; right), uttara (northern; upper), adhara (lower), ya (which), ta (that), eta (this), ima (this), amu (that yonder), kiṃ (what), eka (one), ubha (both), dvi (two), ti (three), catu (four), tumha (you) and amha (I): these twenty-seven are the pronouns; being pronouns, they are of three genders.

Tattha sabba saddo niravasesattho, so yadā pulliṅgavisiṭṭhatthābhidhāyī, tadā rūpanayo. Pure viya syā dyuppatti, ‘‘so’’ti si ssa o kāro, saralopaparanayanāni. Sabbo jano.

Among them the word sabba means “without remainder”. When it expresses a meaning qualified as masculine, the course of its forms is as follows. As before, the inflections si and the rest are added; by 66 (§104): So the si becomes o; elision of the vowel and carrying over of what follows: sabbo jano (“all the people”).

Bahuvacane ‘‘sabba yo’’ itīdha ‘‘parasamaññā payoge’’ti sabbādīnaṃ sabbanāmasaññā.

In the plural, when we have sabba + yo, by §9 (11): Parasamaññā payoge sabba and the rest receive the technical name sabbanāma (“pronoun”).

‘‘Yo’’ti vattate.

“yo” continues.

200 (§164): Sabbanāmakārate paṭhamo (e for the first yo after a pronoun in a) apavada

Section titled “200 (§164): Sabbanāmakārate paṭhamo (e for the first yo after a pronoun in a) apavada ”

Sabbesaṃ itthipumanapuṃsakānaṃ nāmāni sabbanāmāni, tesaṃ sabbesaṃ sabbanāmasaññānaṃ liṅgānaṃ a kārato paro paṭhamo yo e ttamāpajjate. Sabbe purisā.

The names of all [things] — feminine, masculine and neuter — are sabbanāma (“pronouns”). After the final a of all those lemmas that bear the name sabbanāma, the first yo (①⨂) becomes e: sabbe purisā (“all men”).

Akārato ti kiṃ? Sabbā amū.

He sabba sabbā, he sabbe, sabbaṃ, sabbe, sabbena, sabbehi sabbebhi.

he sabba, he sabbā; he sabbe; sabbaṃ; sabbe; sabbena; sabbehi, sabbebhi.

Catutthekavacane āyā dese sampatte –

In the fourth form singular, when the replacement by āya would apply —

‘‘Ato, ā e, smāsmiṃnaṃ, āya catutthekavacanassā’’ti ca vattate.

“ato” (after a), “ā e”, “smāsmiṃnaṃ” and “āya catutthekavacanassa” continue.

201 (§110): Tayo neva ca sabbanāmehi (And not the 3 [replacements] with pronouns ending in a) apavada

Section titled “201 (§110): Tayo neva ca sabbanāmehi (And not the 3 [replacements] with pronouns ending in a) apavada ”

A kārantehi sabbanāmehi paresaṃ smā smiṃ iccetesaṃ, catutthekavacanassa ca ā e āya iccete ādesā neva hontīti āyā desābhāvo. Ca ggahaṇaṃ katthaci paṭisedhanivattanatthaṃ, tena pubbādīhi smā smiṃnaṃ ā e ca honti. Sabbassa.

After pronouns ending in a, these replacements — ā and e for smā and smiṃ, and āya for the fourth form singular — do not occur at all; hence there is no replacement by āya. The mention of ca is for cancelling the prohibition in some places; hence after pubba and the like ā and e do occur for smā and smiṃ. sabbassa (“of all; to all”).

‘‘Akāro, e’’ti ca vattate.

And “akāro” (the a) and “e” continue.

202 (§102): Sabbanāmānaṃ naṃmhi ca (And pronouns in naṃ) apavada

Section titled “202 (§102): Sabbanāmānaṃ naṃmhi ca (And pronouns in naṃ) apavada ”

Sabbesaṃ sabbanāmānaṃ a kāro e ttamāpajjate naṃ mhi vibhattimhi.

The final a of all pronouns becomes e when the inflection naṃ (④⨂, ⑥⨂) follows.

‘‘Sabbanāmato’’ti ca vattate.

And “sabbanāmato” (after a pronoun) continues.

203 (§168): Sabbato naṃ saṃsānaṃ (saṃ, sānaṃ for naṃ after any pronoun) apavada

Section titled “203 (§168): Sabbato naṃ saṃsānaṃ (saṃ, sānaṃ for naṃ after any pronoun) apavada ”

Sabbato sabbanāmato parassa naṃ vacanassa saṃ sānaṃ iccete ādesā honti.

After every pronoun, the inflection naṃ (④⨂, ⑥⨂) is replaced by saṃ and sānaṃ.

Sabbesaṃ sabbesānaṃ, sabbasmā sabbamhā, sabbehi sabbebhi, sabbassa, sabbesaṃ sabbesānaṃ, sabbasmiṃ sabbamhi, sabbesu.

The inflection of 🚹(sabba):

⨀ ⨂
① sabbo sabbe
⓪ he sabba, he sabbā he sabbe
② sabbaṃ sabbe
③ sabbena sabbehi, sabbebhi
④ sabbassa sabbesaṃ, sabbesānaṃ
⑤ sabbasmā, sabbamhā sabbehi, sabbebhi
⑥ sabbassa sabbesaṃ, sabbesānaṃ
⑦ sabbasmiṃ, sabbamhi sabbesu

Itthiyaṃ ‘‘itthiyamato āppaccayo’’ti ā ppaccayo. Aññaṃ kaññā saddasamaṃ aññatra sa naṃ smiṃ vacanehi. Sabbā pajā, sabbā sabbāyo, he sabbe, he sabbā sabbāyo, sabbaṃ, sabbā sabbāyo, sabbāya, sabbāhi sabbābhi.

In the feminine, by §237 (176): Itthīyamato āpaccayo the suffix ā [is added]. Apart from the inflections sa, naṃ and smiṃ, the rest is the same as the word kaññā: sabbā pajā (“all people”); sabbā, sabbāyo; he sabbe; he sabbā, he sabbāyo; sabbaṃ; sabbā, sabbāyo; sabbāya; sabbāhi, sabbābhi.

Catutthekavacane ‘‘sabbanāmato vā’’, sabbato ko ti ito ‘‘sabbato’’ti ca vattate.

In the fourth form singular: “sabbanāmato” and “vā” continue, and from 224 (§178): Sabbato ko “sabbato” continues.

204 (§179): Ghapato smiṃsānaṃ saṃsā (saṃ, sā for smiṃ, sa after gha, pa pronouns) apavada

Section titled “204 (§179): Ghapato smiṃsānaṃ saṃsā (saṃ, sā for smiṃ, sa after gha, pa pronouns) apavada ”

Sabbato sabbanāmato ghapa saññato smiṃ sa iccetesaṃ yathākkamaṃ saṃsā ādesā honti vā.

After every pronoun that bears the name gha or pa, the inflections smiṃ (⑦⨀) and sa (④⨀, ⑥⨀) are optionally replaced by saṃ and sā, respectively.

‘‘Saṃsāsvekavacanesu cā’’ti vattate.

“Saṃsāsvekavacanesu ca” (206 (§62): Saṃsāsvekavacanesu ca) continues.

205 (§66): Gho rassaṃ (gha becomes short) apavada

Section titled “205 (§66): Gho rassaṃ (gha becomes short) apavada ”

Gha sañño ā kāro rassamāpajjate saṃsā svekavacanesu vibhattādesesu paresu.

The ā that bears the name gha is shortened when the singular replacements of inflections saṃ and sā follow.

‘‘Sāgamo’’ti vattate.

“sāgamo” (the augment s) continues.

206 (§62): Saṃsāsvekavacanesu ca (And in saṃ, sā singular inflections) utsarga

Section titled “206 (§62): Saṃsāsvekavacanesu ca (And in saṃ, sā singular inflections) utsarga ”

Saṃ sā iccetesu ekavacanaṭṭhānasambhūtesu vibhattādesesu paresu liṅgamhā sa kārāgamo hoti.

When the replacements of inflections saṃ and sā, arisen in the place of a singular inflection, follow, the augment s is [inserted] after the lemma.

Sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ, sabbāya, sabbāhi sabbābhi, sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ.

sabbassā, sabbāya; sabbāsaṃ, sabbāsānaṃ; sabbāya; sabbāhi, sabbābhi; sabbassā, sabbāya; sabbāsaṃ, sabbāsānaṃ.

Smiṃ mhi ‘‘sabbanāmato, ghapato’’ti ca vattate.

For smiṃ: and “sabbanāmato” and “ghapato” continue.

207 (§180): Netāhi smimāyayā (No āya, yā for smiṃ after these) apavada

Section titled “207 (§180): Netāhi smimāyayā (No āya, yā for smiṃ after these) apavada ”

Etehi sabbanāmehi ghapa saññehi parassa smiṃ vacanassa neva āya yā desā hontīti āyā bhāvo. Vā dhikārato kvaci hoti dakkhiṇāya uttarāyāti ādi.

After these pronouns that bear the names gha and pa, the inflection smiṃ (⑦⨀) is not at all replaced by āya or yā; hence there is no āya. By the governing vā, [the replacement] does occur in some places: dakkhiṇāya (“in the south”), uttarāya (“in the north”) and the like.

Saṃya mādesā, sabbassaṃ sabbāyaṃ, sabbāsu.

The replacements saṃ and yaṃ: sabbassaṃ, sabbāyaṃ; sabbāsu.1

The inflection of 🚺(sabbā):

⨀ ⨂
① sabbā sabbā, sabbāyo
⓪ he sabbe he sabbā, he sabbāyo
② sabbaṃ sabbā, sabbāyo
③ sabbāya sabbāhi, sabbābhi
④ sabbassā, sabbāya sabbāsaṃ, sabbāsānaṃ
⑤ sabbāya sabbāhi, sabbābhi
⑥ sabbassā, sabbāya sabbāsaṃ, sabbāsānaṃ
⑦ sabbassaṃ, sabbāyaṃ sabbāsu

Napuṃsake sabbaṃ cittaṃ, sabbāni, he sabba, he sabbāni, sabbaṃ, sabbāni. Sesaṃ pulliṅge viya ñeyyaṃ.

In the neuter: sabbaṃ cittaṃ (“every mind”); sabbāni; he sabba; he sabbāni; sabbaṃ; sabbāni. The rest is to be understood as in the masculine.

⨀ ⨂
① sabbaṃ sabbāni
⓪ he sabba he sabbāni
② sabbaṃ sabbāni

Evaṃ katarā dīnaṃ aññatama saddapariyantānaṃ tīsupi liṅgesu rūpanayo.

In the same way runs the course of the forms of katara and the rest, down to the word aññatama, in all three genders.

Tattha katarakatama saddā pucchanatthā.

Among them, the words katara and katama have the sense of a question (“which of two?”, “which of many?”).

Ubhaya saddo dviavayavasamudāyavacano.

The word ubhaya denotes a whole made up of two parts (“both”).

Itara saddo vuttappaṭiyogavacano.

The word itara denotes the counterpart of what has been mentioned (“the other”).

Añña saddo adhikatāparavacano.

The word añña denotes what is other than the matter in hand (“another”).2

Aññatara aññatama saddā aniyamatthā.

The words aññatara and aññatama have an indefinite sense (“a certain one”, “one or other”).

‘‘Yo, sabbanāmakārate paṭhamo’’ti ca vattate.

And “yo” and “Sabbanāmakārate paṭhamo” (200 (§164): Sabbanāmakārate paṭhamo) continue.

208 (§165): Dvandaṭṭhā vā (Optionally [e] after [a pronoun] standing in a dvanda) apavada

Section titled “208 (§165): Dvandaṭṭhā vā (Optionally [e] after [a pronoun] standing in a dvanda) apavada ”

Dvandasamāsaṭṭhā sabbanāmakārato paro paṭhamo yo e ttamāpajjate vā. Kataro ca katamo cāti katarakatame, katarakatamā vā iccādi.

After the final a of a pronoun standing in a dvanda compound, the first yo (①⨂) optionally becomes e. “Which of two and which of many?” — katarakatame, or katarakatamā, and so on.

Pubbā dayo disādivavatthānavacanā.

pubba and the rest denote the fixing of direction and the like.

Pubbo kālo. Bahuvacane ‘‘dhātuliṅgehi parā paccayā’’ti ettha parā ti niddesato pubbādīhi yo vacanassa vikappenekāro.

pubbo kālo (“the former time”). In the plural, because of the wording parā in §432 (362): Dhātuliṅgehi parā paccayā, the inflection yo after pubba and the rest becomes e optionally.

Pubbe pubbā, he pubba, he pubbe he pubbā, pubbaṃ, pubbe, pubbena, pubbehi pubbebhi, pubbassa, pubbesaṃ pubbesānaṃ. ‘‘Smāsmiṃnaṃ vā’’ti vikappenākārekārā. Pubbā pubbasmā pubbamhā, pubbehi pubbebhi, pubbassa, pubbesaṃ pubbesānaṃ, pubbe pubbasmiṃ pubbamhi, pubbesu.

The inflection of 🚹(pubba):

⨀ ⨂
① pubbo pubbe, pubbā
⓪ he pubba he pubbe, he pubbā
② pubbaṃ pubbe
③ pubbena pubbehi, pubbebhi
④ pubbassa pubbesaṃ, pubbesānaṃ
⑤ pubbā, pubbasmā, pubbamhā pubbehi, pubbebhi
⑥ pubbassa pubbesaṃ, pubbesānaṃ
⑦ pubbe, pubbasmiṃ, pubbamhi pubbesu

By §108 (90): Smāsmiṃnaṃ vā there are optionally ā and e.

Itthiyaṃ pubbā disā, pubbā pubbāyo iccādi sabbā saddasamaṃ.

In the feminine: pubbā disā (“the eastern direction”); pubbā, pubbāyo, and so on, the same as the word sabbā.

Napuṃsake pubbaṃ ṭhānaṃ, pubbāni, he pubba, he pubbāni, pubbaṃ, pubbāni, sesaṃ pulliṅgasamaṃ. Evaṃ parāparadakkhiṇuttarādhara saddā.

In the neuter: pubbaṃ ṭhānaṃ (“the former place”); pubbāni; he pubba; he pubbāni; pubbaṃ; pubbāni; the rest is the same as the masculine. In the same way the words para, apara, dakkhiṇa, uttara and adhara.

‘‘Sabbanāmato, dvandaṭṭhā’’ti ca vattate.

And “sabbanāmato” and “dvandaṭṭhā” continue.

209 (§166): Nāññaṃ sabbanāmikaṃ (No other pronominal operation [in a dvanda]) apavada

Section titled “209 (§166): Nāññaṃ sabbanāmikaṃ (No other pronominal operation [in a dvanda]) apavada ”

Dvandaṭṭhā sabbanāmato parassa yo vacanassa ṭhapetvā e ttaṃ aññaṃ sabbanāmikaṃ kāriyaṃ na hotīti saṃsāna mādesābhāvo. Pubbāparānaṃ, pubbuttarānaṃ adharuttarānaṃ, ‘‘nāññaṃ sabbanāmika’’nti vinādhikārena yogena tatiyāsamāsepi. Māsapubbāya, māsapubbānaṃ.

After a pronoun standing in a dvanda, apart from the change of the inflection yo to e, no other pronominal operation takes place; hence there is no replacement by saṃ and sānaṃ: pubbāparānaṃ (“of the former and the latter”), pubbuttarānaṃ (“of the east and the north”), adharuttarānaṃ (“of the lower and the upper”). By applying “Nāññaṃ sabbanāmikaṃ” without its governing word, in a compound of the third form too: māsapubbāya (“of the one a month senior”), māsapubbānaṃ.3

‘‘Nāññaṃ sabbanāmika’’nti ca vattate.

And “Nāññaṃ sabbanāmikaṃ” continues.

210 (§167): Bahubbīhimhi ca (And in a bahubbīhi) apavada

Section titled “210 (§167): Bahubbīhimhi ca (And in a bahubbīhi) apavada ”

Bahubbīhimhi ca samāse sabbanāmikavidhānaṃ nāññaṃ hoti. Piyapubbāya, piyapubbānaṃ, piyapubbe.

And in a bahubbīhi compound too, no other pronominal treatment takes place: piyapubbāya (“of the woman whose former [husband] was dear”), piyapubbānaṃ, piyapubbe.

Ca saddaggahaṇena disatthasabbanāmānaṃ bahubbīhimhi sabbanāmikavidhānaṃva hoti.

By the mention of the word ca, for pronouns with the sense of a direction the pronominal treatment does take place in a bahubbīhi.

Dakkhiṇassā ca pubbassā ca yadantarāḷanti atthe bahubbīhi, dakkhiṇapubbassaṃ, dakkhiṇapubbassā, evaṃ uttarapubbassaṃ, uttarapubbassā iccādi.

A bahubbīhi in the sense “the [direction] that lies between the south and the east”: dakkhiṇapubbassaṃ (“in the south-east”), dakkhiṇapubbassā (“of the south-east”); in the same way uttarapubbassaṃ, uttarapubbassā (“north-east”) and so on.

Yateta saddādīnamālapane rūpaṃ na sambhavati. Ya saddo aniyamattho.

For the words ya, ta, eta and the rest no form occurs in address. The word ya has an indefinite sense (“who”, “which”, “whatever”).

Yo puriso, ye purisā, yaṃ, ye. Yā kaññā, yā yāyo, yaṃ, yā yāyo. Yaṃ cittaṃ, yāni, yaṃ, yāni. Sesaṃ sabbattha sabba saddasamaṃ.

The first and second forms of ya in the three genders; the rest is everywhere the same as the word sabba:

🚹 ⨀ 🚹 ⨂ 🚺 ⨀ 🚺 ⨂ 🚻 ⨀ 🚻 ⨂
① yo puriso ye purisā yā kaññā yā, yāyo yaṃ cittaṃ yāni
② yaṃ ye yaṃ yā, yāyo yaṃ yāni

Ta eta ima amu kiṃ iccete parammukha samīpa accantasamīpadūra pucchanatthavacanā.

ta, eta, ima, amu and kiṃ denote, respectively, what is out of sight (“that”), what is near (“this”), what is very near (“this here”), what is far (“that yonder”) and a question (“who?”, “what?”).

Ta saddassa bhedo. ‘‘Ta si’’ itīdha –

The word ta differs. When we have ta + si —

‘‘Anapuṃsakassāyaṃ simhīti, sa’’miti ca vattate.

“Anapuṃsakassāyaṃ simhi” (218 (§172): Anapuṃsakassāyaṃ simhi) and “saṃ” continue.

211 (§174): Etatesaṃ to (s for the t of eta, ta [before si]) apavada

Section titled “211 (§174): Etatesaṃ to (s for the t of eta, ta [before si]) apavada ”

Eta ta iccetesaṃ anapuṃsakānaṃ ta kāro sa kāramāpajjate si mhi vibhattimhi. So puriso.

The t of eta and ta, when they are not neuter, becomes s when the inflection si (①⨀) follows: so puriso (“that man”).4

Sabbanāma ggahaṇañca, ito ta ggahaṇañca vattate.

The mention of sabbanāma and, from here on, the mention of ta continue.

212 (§175): Tassa vā nattaṃ sabbattha (Optionally n for the t of ta everywhere) apavada

Section titled “212 (§175): Tassa vā nattaṃ sabbattha (Optionally n for the t of ta everywhere) apavada ”

Ta iccetassa sabbanāmassa ta kārassa na ttaṃ hoti vā sabbattha liṅgesu. Ne te, naṃ taṃ, ne te, nena tena, nehi nebhi tehi tebhi.

The t of the pronoun ta optionally becomes n, everywhere — in all genders: ne, te; naṃ, taṃ; ne, te; nena, tena; nehi, nebhi, tehi, tebhi.

‘‘Sabbassa, tassa vā sabbatthā’’ti ca vattate.

And “sabbassa” and “tassa vā sabbattha” continue.

213 (§176): Sasmāsmiṃsaṃsāsvattaṃ (a [for ta] before sa, smā, smiṃ, saṃ, sā) apavada

Section titled “213 (§176): Sasmāsmiṃsaṃsāsvattaṃ (a [for ta] before sa, smā, smiṃ, saṃ, sā) apavada ”

Ta iccetassa sabbanāmassa sabbasseva a ttaṃ hoti vā sa smā smiṃ saṃ sā iccetesu vacanesu sabbattha liṅgesu. Assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ.

The whole of the pronoun ta optionally becomes a before the inflections sa, smā, smiṃ and [the replacements] saṃ, sā, in all genders: assa, nassa, tassa; nesaṃ, tesaṃ, nesānaṃ, tesānaṃ.

‘‘Smāhismiṃnaṃ mhābhimhi vā’’ti ito ‘‘smāsmiṃnaṃ, mhāmhī’’ti ca vattate.

From §99 (81): Smāhismiṃnaṃ mhābhimhi vā “smāsmiṃnaṃ” and “mhāmhi” continue.

214 (§100): Na timehi katākārehi (Not for ta, ima that have become a) apavada

Section titled “214 (§100): Na timehi katākārehi (Not for ta, ima that have become a) apavada ”

Ta ima iccetehi katākārehi paresaṃ smāsmiṃ naṃ mhā mhi iccete ādesā na honti.

After ta and ima that have become a, the replacements mhā and mhi for smā and smiṃ do not occur.

Asmā nasmā tasmā namhā tamhā, nehi nebhi tehi tebhi, assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ, asmiṃ nasmiṃ tasmiṃ namhi tamhi, nesu tesu.

The inflection of 🚹(ta); there is no vocative:

⨀ ⨂
① so ne, te
② naṃ, taṃ ne, te
③ nena, tena nehi, nebhi, tehi, tebhi
④ assa, nassa, tassa nesaṃ, tesaṃ, nesānaṃ, tesānaṃ
⑤ asmā, nasmā, tasmā, namhā, tamhā nehi, nebhi, tehi, tebhi
⑥ assa, nassa, tassa nesaṃ, tesaṃ, nesānaṃ, tesānaṃ
⑦ asmiṃ, nasmiṃ, tasmiṃ, namhi, tamhi nesu, tesu

Itthiyaṃ ‘‘tā si’’ itīdha sā desasi lopā. Sā kaññā, nattaṃ. Nā tā nāyo tāyo, naṃ taṃ, nā tā nāyo tāyo, nāya tāya, nāhi tāhi nābhi tābhi.

In the feminine, when we have tā + si, there is the replacement by s and the elision of si: sā kaññā (“that girl”); the change to n: nā, tā, nāyo, tāyo; naṃ, taṃ; nā, tā, nāyo, tāyo; nāya, tāya; nāhi, tāhi, nābhi, tābhi.

tā + si (🚺①⨀) rule
→ (t→s) + ā + si §174
→ sā + si §220
→ sā

‘‘Etimāsamī’’ti ito etimā ggahaṇañca ‘‘tassā vā’’ti ito ta ggahaṇañca pañcamiyantavasena vattate ‘‘vā’’ti ca.

From 217 (§63): Etimāsami the mention of etā and imā, and from 216 (§64): Tassā vā the mention of tā, continue in the form of a fifth-form ending, and “vā” as well.

215 (§65): Tato sassa ssāya (From those, of sa inflections there is ssāya) apavada

Section titled “215 (§65): Tato sassa ssāya (From those, of sa inflections there is ssāya) apavada ”

Tato tā etā imā to parassa sa ssa vibhattissa ssāyā deso hoti vā.

After those — tā, etā, imā — the inflection sa (④⨀, ⑥⨀) is optionally replaced by ssāya.

‘‘Saṃsāsvekavacanesu ca, i’’iti ca vattate.

“Saṃsāsvekavacanesu ca” (206 (§62): Saṃsāsvekavacanesu ca) and “i” continue.

216 (§64): Tassā vā (Optionally, for tā) apavada

Section titled “216 (§64): Tassā vā (Optionally, for tā) apavada ”

Tā iccetassa itthiyaṃ vattamānassa antassa i kāro hoti vā saṃ sā svekavacanesu vibhattādesesu. Tissāya tassāya assāya nassāya assā nassā tissā tassā nāya tāya, nāsaṃ tāsaṃ.

The final of tā, used in the feminine, optionally becomes i before the singular replacements of inflections saṃ and sā: tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya; nāsaṃ, tāsaṃ.

Pañcamīchaṭṭhīsu tatiyācatutthīsamaṃ. Sattamiyaṃ assaṃ nassaṃ tissaṃ tassaṃ nāyaṃ tāyaṃ, nāsu tāsu.

In the fifth and sixth forms, the same as the third and fourth. In the seventh: assaṃ, nassaṃ, tissaṃ, tassaṃ, nāyaṃ, tāyaṃ; nāsu, tāsu.

The inflection of 🚺(tā); there is no vocative:

⨀ ⨂
① sā nā, tā, nāyo, tāyo
② naṃ, taṃ nā, tā, nāyo, tāyo
③ nāya, tāya nāhi, tāhi, nābhi, tābhi
④ tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya nāsaṃ, tāsaṃ
⑤ nāya, tāya nāhi, tāhi, nābhi, tābhi
⑥ tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya nāsaṃ, tāsaṃ
⑦ assaṃ, nassaṃ, tissaṃ, tassaṃ, nāyaṃ, tāyaṃ nāsu, tāsu

Napuṃsake si mhisā desābhāvā nattaṃ. Naṃ taṃ, nāni tāni, naṃ taṃ, nāni tāni, nena tena iccādi pulliṅgasamaṃ.

In the neuter, because there is no replacement by s before si, the change to n: naṃ, taṃ; nāni, tāni; naṃ, taṃ; nāni, tāni; nena, tena and so on, the same as the masculine.

⨀ ⨂
① naṃ, taṃ nāni, tāni
② naṃ, taṃ nāni, tāni

Eta si, ‘‘etatesaṃ to’’ti sa kārādeso. Eso puriso, ete, etaṃ, ete iccādi sabba saddasamaṃ.

eta + si: by 211 (§174): Etatesaṃ to the replacement by s: eso puriso (“this man”); ete; etaṃ; ete, and so on, the same as the word sabba.

Itthiyaṃ etā si, sā deso. Esā kaññā, etā etāyo, etaṃ, etā etāyo, etāya, etāhi etābhi.

In the feminine, etā + si: the replacement by s: esā kaññā (“this girl”); etā, etāyo; etaṃ; etā, etāyo; etāya; etāhi, etābhi.

Sa smiṃ su pana ‘‘saṃsāsvekavacanesu cā’’ti vattate.

But for sa and smiṃ, “Saṃsāsvekavacanesu ca” (206 (§62): Saṃsāsvekavacanesu ca) continues.5

217 (§63): Etimāsami (etā, imā endings become i) utsarga

Section titled “217 (§63): Etimāsami (etā, imā endings become i) utsarga ”

Antāpekkhāyaṃ chaṭṭhī, etā imā iccetesamanto saro i kāro hoti saṃsā svekavacanesu vibhattādesesu. Sā desagatikattā ssāyā desepi. Ca saddādhikārato aññekā saddādīnamantassa ca.

The sixth form is said with reference to the final: the final vowel of etā and imā becomes i when the singular replacements of inflections saṃ and sā follow. Because the replacement ssāya goes the way of sā, before the replacement ssāya too. By the governing word ca, also for the final of aññā, ekā and the like.

Etissāya etissā etāya, etāsaṃ etāsānaṃ, etāya, etāhi etābhi, etissāya etissā etāya, etāsaṃ etāsānaṃ, etissaṃ etāyaṃ, etāsu.

The inflection of 🚺(etā); there is no vocative:

⨀ ⨂
① esā etā, etāyo
② etaṃ etā, etāyo
③ etāya etāhi, etābhi
④ etissāya, etissā, etāya etāsaṃ, etāsānaṃ
⑤ etāya etāhi, etābhi
⑥ etissāya, etissā, etāya etāsaṃ, etāsānaṃ
⑦ etissaṃ, etāyaṃ6 etāsu

Ca saddato aññissā aññāya, aññissaṃ aññāyaṃ. Ekissā ekāya, ekissaṃ ekāyaṃ. Itarissā itarāya, itarissaṃ itarāyaṃ iccādi.

By the word ca: aññissā, aññāya; aññissaṃ, aññāyaṃ (“another”). ekissā, ekāya; ekissaṃ, ekāyaṃ (“one”). itarissā, itarāya; itarissaṃ, itarāyaṃ (“the other”), and so on.

Napuṃsake etaṃ, etāni, etaṃ, etāni, sesaṃ ñeyyaṃ.

In the neuter: etaṃ, etāni; etaṃ, etāni; the rest is to be understood.

Ima saddassa bhedo. Ima si –

The word ima differs. ima + si —

‘‘Sabbassimassā’’ti vattate.

“sabbassa imassa” (“of the whole of ima”) continues.

218 (§172): Anapuṃsakassāyaṃ simhi (ayaṃ for the non-neuter [ima] before si) apavada

Section titled “218 (§172): Anapuṃsakassāyaṃ simhi (ayaṃ for the non-neuter [ima] before si) apavada ”

Ima saddassa sabbasseva anapuṃsakassa ayaṃ ādeso hoti si mhi vibhattimhi, si lopo. Ayaṃ puriso, ime, imaṃ, ime.

The whole of the word ima, when not neuter, is replaced by ayaṃ when the inflection si (①⨀) follows; the si is elided: ayaṃ puriso (“this man”); ime; imaṃ; ime.

219 (§171): Animi nāmhi ca (ana, imi for ima before nā) apavada

Section titled “219 (§171): Animi nāmhi ca (ana, imi for ima before nā) apavada ”

Ima saddassa sabbasseva ana imi ādesā honti nā mhi vibhattimhi. Anitthiliṅgassevetaṃ gahaṇaṃ. Anena iminā.

The whole of the word ima is replaced by ana and imi when the inflection nā (③⨀) follows. This applies only to the non-feminine: anena, iminā (“by this”).

‘‘Sunaṃhisū’’ti vattate.

“sunaṃhisu” (before su, naṃ, hi) continues.

220 (§170): Sabbassimasse vā (Optionally e for the whole of ima [before su, naṃ, hi]) apavada

Section titled “220 (§170): Sabbassimasse vā (Optionally e for the whole of ima [before su, naṃ, hi]) apavada ”

Sabbassa ima saddassa e kāro hoti vā su naṃ hi iccetesu vacanesu.

The whole of the word ima optionally becomes e when the inflections su, naṃ and hi follow.

Āppaccayantāniddesā, sabbatthāti avuttato;
Anitthiliṅgassevettha, gahaṇañhi imassiti.

Because no [lemma] ending in the suffix ā is indicated, and because sabbattha is not said,
here indeed the word ima is taken only in the non-feminine.

Ehi ebhi imehi imebhi.

ehi, ebhi, imehi, imebhi (“by these”).

‘‘Sabbassa, vā, sabbattha, sasmāsmiṃsaṃsāsvatta’’nti ca vattate.

And “sabbassa”, “vā”, “sabbattha” and “Sasmāsmiṃsaṃsāsvattaṃ” (213 (§176): Sasmāsmiṃsaṃsāsvattaṃ) continue.

221 (§177): Imasaddassa ca (And for the word ima) apavada

Section titled “221 (§177): Imasaddassa ca (And for the word ima) apavada ”

Ima saddassa ca sabbasseva a ttaṃ hoti vā sa smā smiṃsaṃ sā iccetesu vacanesu sabbattha liṅgesu.

And the whole of the word ima optionally becomes a before the inflections sa, smā, smiṃ and [the replacements] saṃ, sā, in all genders.

Assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ, asmā imasmā imamhā, ehi ebhi imehi imebhi, assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ, asmiṃ imasmiṃ imamhi, esu imesu.

The inflection of 🚹(ima); there is no vocative:

⨀ ⨂
① ayaṃ ime
② imaṃ ime
③ anena, iminā ehi, ebhi, imehi, imebhi
④ assa, imassa esaṃ, esānaṃ, imesaṃ, imesānaṃ
⑤ asmā, imasmā, imamhā ehi, ebhi, imehi, imebhi
⑥ assa, imassa esaṃ, esānaṃ, imesaṃ, imesānaṃ
⑦ asmiṃ, imasmiṃ, imamhi esu, imesu

Itthiyaṃ imā si, aya mādesasilopā.

In the feminine, imā + si: the replacement by ayaṃ and the elision of si.

Ayaṃ kaññā, imā imāyo, imaṃ, imā imāyo, imāya, imāhi imābhi. Catutthiyaṃ a ttaṃ, i kāra- ssāyā desā ca, assāya imissāya assā imissā imāya, imāsaṃ imāsānaṃ. Sattamiyaṃ assaṃ imissaṃ imissā vā, ‘‘tesu vuddhilopā’’dinā smiṃ vacanassa vā sā deso. Imāyaṃ, imāsu. Sesaṃ ñeyyaṃ.

ayaṃ kaññā (“this girl”); imā, imāyo; imaṃ; imā, imāyo; imāya; imāhi, imābhi. In the fourth form, the change to a, and the replacements i and ssāya: assāya, imissāya, assā, imissā, imāya; imāsaṃ, imāsānaṃ.7 In the seventh form: assaṃ, imissaṃ, or imissā — by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the inflection smiṃ is optionally replaced by sā; imāyaṃ; imāsu. The rest is to be understood.

The inflection of 🚺(imā); there is no vocative:

⨀ ⨂
① ayaṃ imā, imāyo
② imaṃ imā, imāyo
③ imāya imāhi, imābhi
④ assāya, imissāya, assā, imissā, imāya imāsaṃ, imāsānaṃ
⑤ imāya imāhi, imābhi
⑥ assāya, imissāya, assā, imissā, imāya imāsaṃ, imāsānaṃ
⑦ assaṃ, imissaṃ, imissā, imāyaṃ imāsu

Napuṃsake ima si, ‘‘savibhattissa, vā’’ti ca vattate.

In the neuter, ima + si: and “savibhattissa” (together with its inflection) and “vā” continue.

222 (§129): Imassidamaṃsisu na puṃsake (idaṃ for neuter ima before aṃ, si) apavada

Section titled “222 (§129): Imassidamaṃsisu na puṃsake (idaṃ for neuter ima before aṃ, si) apavada ”

Napuṃsake vattamānassa sabbasseva ima saddassa savibhattissa idaṃ hoti vā aṃ si su paresu.

The whole of the word ima used in the neuter, together with its inflection, optionally becomes idaṃ when aṃ (②⨀) and si (①⨀) follow.

Idaṃ cittaṃ virocati, imaṃ, imāni, idaṃ pupphaṃ passasi, imaṃ, imāni, anena iminā, ehi ebhi imehi imebhi iccādi pulliṅge viya ñeyyaṃ.

idaṃ cittaṃ virocati (“this mind shines”), imaṃ; imāni; idaṃ pupphaṃ passasi (“you see this flower”), imaṃ; imāni; anena, iminā; ehi, ebhi, imehi, imebhi, and so on, to be understood as in the masculine.

⨀ ⨂
① idaṃ, imaṃ imāni
② idaṃ, imaṃ imāni
③ anena, iminā ehi, ebhi, imehi, imebhi

Amu saddassa bhedo. Amu si –

The word amu differs. amu + si —

‘‘Vā, anapuṃsakassa, simhī’’ti ca vattate.

And “vā”, “anapuṃsakassa” and “simhi” continue.

223 (§173): Amussa mo saṃ (s for the m of amu [before si]) apavada

Section titled “223 (§173): Amussa mo saṃ (s for the m of amu [before si]) apavada ”

Anapuṃsakassa amu saddassa ma kāro sa kāramāpajjate vā si mhi pare. Asu rājā.

The m of the word amu (“that yonder”), when not neuter, optionally becomes s when si (①⨀) follows: asu rājā (“that king yonder”).

‘‘Sabbanāmato, vā’’ti ca vattate.

And “sabbanāmato” and “vā” continue.

224 (§178): Sabbato ko (Optionally the augment ka after any pronoun) apavada

Section titled “224 (§178): Sabbato ko (Optionally the augment ka after any pronoun) apavada ”

Sabbato sabbanāmato paro ka iccayamāgamo hoti vā. Puna sabbato ggahaṇena hīnā ditopi ko. ‘‘Amussa mo sa’’nti vinādhikārena yogena ka kārepi sā deso.

After every pronoun the augment ka is optionally [inserted]. By the repeated mention of sabbato (“after all”), ka also comes after hīna (“low”) and the like. By applying “Amussa mo saṃ” (223 (§173): Amussa mo saṃ) without its governing word, the replacement by s occurs before the letter k too.

Asuko, asukā, asukaṃ. Sā desābhāve amuko, amukā, amukaṃ iccādi.

asuko, asukā, asukaṃ (“that one yonder”). Without the replacement by s: amuko, amukā, amukaṃ, and so on.

Bahuvacane ‘‘lato vokāro cā’’ti sutte anuvattamānavā ggahaṇena vo kāro na hoti, niccaṃ yo lopo, dīgho ca.

In the plural, by the mention of the vā that continues into the sutta §119 (155): Lato vokāro ca, the letter vo does not occur; the yo is always elided, and lengthening.

Amū purisā, amuṃ, amū, amunā, amūhi amūbhi amuhi amubhi, amussa. ‘‘Amussādu’’nti vinādhikārena yogena aduṃ ādeso, adussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ, amusmā amumhā, amūhi amūbhi amuhi amubhi, amussa adussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ, amusmiṃ amumhi, amūsu amusu.

The inflection of 🚹(amu); there is no vocative:

⨀ ⨂
① asu, asuko, amuko amū purisā
② amuṃ amū
③ amunā amūhi, amūbhi, amuhi, amubhi
④ amussa, adussa amūsaṃ, amūsānaṃ, amusaṃ, amusānaṃ
⑤ amusmā, amumhā amūhi, amūbhi, amuhi, amubhi
⑥ amussa, adussa amūsaṃ, amūsānaṃ, amusaṃ, amusānaṃ
⑦ amusmiṃ, amumhi amūsu, amusu

By applying “Amussāduṃ” (225 (§130): Amussāduṃ) without its governing word, the replacement aduṃ: adussa.

Itthiyaṃ si mhi sā desādi.

In the feminine, before si the replacement by s and the rest.

Asu kaññā asukā amukā vā, amū amuyo, amuṃ, amū amuyo, amuyā, amūhi amūbhi, amussā amuyā, amūsaṃ amūsānaṃ, amuyā, amūhi amūbhi, amussā amuyā, amūsaṃ amūsānaṃ, amussaṃ amuyaṃ amuyā, amūsu.

The inflection of 🚺(amu); there is no vocative:

⨀ ⨂
① asu kaññā, asukā, amukā amū, amuyo
② amuṃ amū, amuyo
③ amuyā amūhi, amūbhi
④ amussā, amuyā8 amūsaṃ, amūsānaṃ
⑤ amuyā amūhi, amūbhi
⑥ amussā, amuyā amūsaṃ, amūsānaṃ
⑦ amussaṃ, amuyaṃ, amuyā amūsu

Napuṃsake amusi. ‘‘Savibhattissa’’, imassida miccādito ‘‘aṃsisu napuṃsake’’ti ca vattate.

In the neuter, amu + si: “savibhattissa” and, from 222 (§129): Imassidamaṃsisu na puṃsake, “aṃsisu napuṃsake” (before aṃ and si, in the neuter) continue.

225 (§130): Amussāduṃ (aduṃ for neuter amu before aṃ, si) apavada

Section titled “225 (§130): Amussāduṃ (aduṃ for neuter amu before aṃ, si) apavada ”

Napuṃsake vattamānassa sabbasseva amu saddassa savibhattissa aduṃ hoti aṃsi su paresu. Aduṃ pupphaṃ, amū amūni, aduṃ, amū amūni, amunā iccādi pulliṅgasamaṃ.

The whole of the word amu used in the neuter, together with its inflection, becomes aduṃ when aṃ (②⨀) and si (①⨀) follow: aduṃ pupphaṃ (“that flower yonder”); amū, amūni; aduṃ; amū, amūni; amunā, and so on, the same as the masculine.

⨀ ⨂
① aduṃ amū, amūni
② aduṃ amū, amūni
③ amunā amūhi, amūbhi, amuhi, amubhi

Kiṃ saddassa bhedo. ‘‘Kiṃ si’’ itīdha –

The word kiṃ (“what?”, “who?”) differs. When we have kiṃ + si —

‘‘Kissa ka ve cā’’ti ito ‘‘kissa, ka’’iti ca vattate.

From 270 (§227): Kissa ka ve ca “kissa” (of kiṃ) and “ka” continue.

226 (§229): Sesesu ca (and ka before the remaining [inflections]) apavada

Section titled “226 (§229): Sesesu ca (and ka before the remaining [inflections]) apavada ”

Ki miccetassa ka saddo ādeso hoti va ppaccayato sesesu vibhattibhedesu. Ettha ca ‘‘kissa ka ve cā’’ti sutte ca saddena va ppaccayāvasiṭṭha tha mādippaccayānaṃ gahitattā sesa ggahaṇena vibhattiyova gayhante. Ca ggahaṇaṃ katthaci nivattanatthaṃ, tena ‘‘kissa, kismi’’ntiādi ca sijjhati. ‘‘So’’ti si ssa o, saralopādi.

The word ka is the replacement of kiṃ in the remaining kinds of inflection, other than the suffix va.9 And here, since by the word ca in the sutta §227 (270): Kissa ka ve ca the suffixes other than va — thaṃ and the rest — are taken, by the mention of sesa (“the remaining”) only the inflections are taken. The mention of ca is for cancelling in some places; hence kissa, kismiṃ and the like are also established. By 66 (§104): So the si becomes o; elision of the vowel and the rest.

Ko eso, ke, kaṃ, ke, kena, kehi kebhi, kassa kissa, niggahītalopādi, kesaṃ kesānaṃ, kasmā kamhā, kehi kebhi, kassa kissa, kesaṃ kesānaṃ, kasmiṃ kismiṃ kamhi kimhi, kesu.

The inflection of 🚹(kiṃ); there is no vocative. In kissa, elision of the niggahīta and the rest:

⨀ ⨂
① ko eso ke
② kaṃ ke
③ kena kehi, kebhi
④ kassa, kissa kesaṃ, kesānaṃ
⑤ kasmā, kamhā kehi, kebhi
⑥ kassa, kissa kesaṃ, kesānaṃ
⑦ kasmiṃ, kismiṃ, kamhi, kimhi kesu

Itthiyaṃ ‘‘kiṃ si’’itīdha ‘‘sesesu cā’’ti vibhattiyaṃ parāyaṃ kā dese kate ‘‘itthiyamato āppaccayo’’ti majjhe ā ppaccayo, si lopo.

In the feminine, when we have kiṃ + si: once the replacement ka has been made by “Sesesu ca” with the inflection following, the suffix ā [is added] in the middle by §237 (176): Itthīyamato āpaccayo; si is elided.

Kā esā kaññā, kā kāyo, kaṃ, kā kāyo iccādi sabbā saddasamaṃ.

kā esā kaññā (“who is this girl?”); kā, kāyo; kaṃ; kā, kāyo, and so on, the same as the word sabbā.

Napuṃsake kiṃ si, lopavidhissa balavatarattā paṭhamaṃ si lope kate puna vibhattiparattābhāvā, ‘‘tadanuparodhenā’’ti paribhāsato vā kā desābhāvo. Kiṃ etaṃ, kāni.

In the neuter, kiṃ + si: because the rule of elision is the stronger, the si is elided first, and then, as no inflection follows, there is no replacement by ka — or there is none by the paribhāsā §56 (64): Tadanuparodhena: kiṃ etaṃ (“what is this?”); kāni.

Dutiyekavacane ‘‘kvaci lopa’’nti niggahītalope kate ‘‘aṃmo niggahītaṃ jhalapehī’’ti niggahītaṃ. Kiṃ, kāni iccādi pulliṅgasamaṃ.

In the second form singular, once the niggahīta has been elided by §38 (53): Kvaci lopaṃ, the niggahīta by §82 (149): Aṃmo niggahitaṃ jhalapehi: kiṃ; kāni, and so on, the same as the masculine.

Eka saddo saṅkhyātulyāsahāyaññavacano. Yadā saṅkhyāvacano, tadā sabbatthekavacanantova, aññattha bahuvacanantopi. Eko, ekā, ekaṃ iccādi sabbattha sabba saddasamaṃ. Saṃsā sveva viseso.

The word eka denotes a number (“one”), sameness (“the same”)10, one without a companion (“alone”) and another (“some”). When it denotes a number it ends in singular inflections only, throughout; otherwise it ends in plural inflections too. eko, ekā, ekaṃ, and so on, everywhere the same as the word sabba. The only difference is in saṃ and sā.

Ubha saddo dvi saddapariyāyo, sadā bahuvacanantova.

The word ubha (“both”) is a synonym of the word dvi; it always ends in plural inflections only.

‘‘Ubha yo’’ itīdha ‘‘tato yonamo tū’’ti ettha tu ggahaṇena kvaci yo namokāro. Ubho purisāubhe vā, ubho purise ubhe. Su hi su ‘‘tesu vuddhī’’tiādinā kvaci ekārassokāro. Ubhohi ubhobhi ubhehi ubhebhi.

When we have ubha + yo, by the mention of tu in §205 (160): Tato yonamo tu the yo becomes o in some places (kvaci): ubho purisā (“both men”), or ubhe; ubho purise, ubhe. Before su and hi, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest the e becomes o in some places: ubhohi, ubhobhi, ubhehi, ubhebhi.

ubha + yo (🚹①⨂) rule
→ ubha + (yo→o) §205
→ ubh + (a + o) §83
→ ubho
ubha + hi (🚹③⨂) rule
→ ubh + (a→e) + hi §101
→ ubh + (e→o) + hi §404
→ ubhohi

227 (§86): Ubhādito naminnaṃ (ubha etc.: naṃ become innaṃ) apavada

Section titled “227 (§86): Ubhādito naminnaṃ (ubha etc.: naṃ become innaṃ) apavada ”

Ubha iccevamādito naṃvacanassa innaṃ hoti.

After ubha and the like, the inflection naṃ (④⨂, ⑥⨂) becomes innaṃ.

Ubhinnaṃ, ubhohi ubhobhi ubhehi ubhebhi, ubhinnaṃ, ubhosu ubhesu.

The inflection of ⚧️(ubha), plural only:

⨂
① ubho, ubhe
② ubho, ubhe
③ ubhohi, ubhobhi, ubhehi, ubhebhi
④ ubhinnaṃ
⑤ ubhohi, ubhobhi, ubhehi, ubhebhi
⑥ ubhinnaṃ
⑦ ubhosu, ubhesu

Dvi ādayo saṅkhyāsaṅkhyeyyavacanā, bahūnaṃ vācitattā sadā bahuvacanantāva.

dvi (“two”) and the rest denote both the number and what is numbered; because they express many, they always end in plural inflections only.

‘‘Dvi yo’’itīdha ‘‘savibhattissa, itthipumanapuṃsakasaṅkhya’’nti ca adhikāro.

When we have dvi + yo, “savibhattissa” (together with its inflection) and “Itthipumanapuṃsakasaṅkhyaṃ” (§131 (0): Itthipumanapuṃsakasaṅkhyaṃ, “a numeral in the feminine, masculine and neuter”) govern.

228 (§132): Yosu dvinnaṃ dve ca (dve for dvi before yo; and duve, dvaya, ubha, ubhaya, duvi) apavada

Section titled “228 (§132): Yosu dvinnaṃ dve ca (dve for dvi before yo; and duve, dvaya, ubha, ubhaya, duvi) apavada ”

Dvi iccetassa saṅkhyāsaddassa itthipumanapuṃsake vattamānassa savibhattissa dve iccādeso hoti yo su paresu. Ca saddena duve ca, kvaci duvi ca naṃ mhi. Bahuvacanu ccāraṇaṃ dvi saddato bahuvacanameva hotīti ñāpanatthaṃ. Dve dhammā, dve itthiyo, dve rūpāni, duve vā, evaṃ dutiyāyampi, dvīhi dvībhi.

The numeral dvi (“two”), used in the feminine, masculine and neuter, together with its inflection, is replaced by dve when the yo inflections follow. By the word ca, duve too; and in some places duvi before naṃ. The plural wording is to make known that after the word dvi there is the plural only. dve dhammā (“two things”), dve itthiyo (“two women”), dve rūpāni (“two forms”), or duve; likewise in the second form too; dvīhi, dvībhi.

Naṃmhi dīghe sampatte –

Before naṃ, when the lengthening would apply —

229 (§67): No ca dvādito naṃmhi (And the augment n after dvi (2) and the like before naṃ inflections) apavada

Section titled “229 (§67): No ca dvādito naṃmhi (And the augment n after dvi (2) and the like before naṃ inflections) apavada ”

Dvi iccevamādito saṅkhyāto na kārāgamo hoti naṃ mhi vibhattimhi. Ca saddaggahaṇena itthiyaṃ ti ca tu saddato ssa ñcāgamo naṃ mhi vibhattimhi. Dvinnaṃ duvinnaṃ vā, dvīhi dvībhi, dvinnaṃ duvinnaṃ, dvīsu.

After the numerals dvi and the rest, the augment n [is inserted] when the inflection naṃ follows. By the mention of the word ca, in the feminine the augment ssa too [is inserted] after the words ti and catu when the inflection naṃ follows. dvinnaṃ, or duvinnaṃ; dvīhi, dvībhi; dvinnaṃ, duvinnaṃ; dvīsu.

The inflection of ⚧️(dvi), plural only:

⨂
① dve, duve
② dve, duve
③ dvīhi, dvībhi
④ dvinnaṃ, duvinnaṃ
⑤ dvīhi, dvībhi
⑥ dvinnaṃ, duvinnaṃ
⑦ dvīsu

Ti saddassa bhedo. ‘‘Ti yo’’itīdha

The word ti (“three”) differs. When we have ti + yo —

Yo lope sampatte

when the elision of yo would apply —

‘‘Yosū’’ti vattate.

“yosu” continues.

230 (§133): Ti catunnaṃ tisso catasso tayocattārotīṇi cattāri (forms of ti, catu before yo, by gender) apavada

Section titled “230 (§133): Ti catunnaṃ tisso catasso tayocattārotīṇi cattāri (forms of ti, catu before yo, by gender) apavada ”

Ti catu nnaṃ saṅkhyānaṃ itthipumanapuṃsake vattamānānaṃ savibhattīnaṃ yathākkamaṃ tisso catasso tayo cattārotīṇi cattāri iccete ādesā honti yo su paresu. Tayo purisā, tayo purise passa, tīhi tībhi.

The numerals ti (“three”) and catu (“four”), used in the feminine, masculine and neuter, together with their inflection, are replaced respectively by tisso, catasso [feminine], tayo, cattāro [masculine], tīṇi, cattāri [neuter] when the yo inflections follow: tayo purisā (“three men”), tayo purise passa (“see the three men”); tīhi, tībhi.

‘‘Na’’miti vattate.

“naṃ” continues.

231 (§87): Iṇṇamiṇṇannaṃ tīhi saṅkhyāhi (From the number ti (3) there are iṇṇaṃ and iṇṇannaṃ [replacements]) apavada

Section titled “231 (§87): Iṇṇamiṇṇannaṃ tīhi saṅkhyāhi (From the number ti (3) there are iṇṇaṃ and iṇṇannaṃ [replacements]) apavada ”

Ti iccetasmā saṅkhyāsaddā parassa naṃ vacanassa iṇṇaṃ iṇṇannaṃ iccete ādesā honti, saralopādi. Tiṇṇaṃ tiṇṇannaṃ, tīhi tībhi, tiṇṇaṃ tiṇṇannaṃ, tīsu.

After the numeral ti, the inflection naṃ is replaced by iṇṇaṃ and iṇṇannaṃ; elision of the vowel and the rest: tiṇṇaṃ, tiṇṇannaṃ; tīhi, tībhi; tiṇṇaṃ, tiṇṇannaṃ; tīsu.

Itthiyaṃ tisso itthiyo, tisso, tīhi tībhi, naṃ mhi ssa ñcāgamo, tissannaṃ, ssaṃ byavadhānato iṇṇā bhāvo, sesaṃ samaṃ.

In the feminine: tisso itthiyo (“three women”); tisso; tīhi, tībhi; before naṃ the augment ssaṃ too: tissannaṃ — because of the intervening ssaṃ there is no iṇṇaṃ; the rest is the same.

Napuṃsake tīṇi, tīṇi. Sesaṃ pulliṅgasamaṃ.

In the neuter: tīṇi; tīṇi. The rest is the same as the masculine.

The inflection of ti in the three genders, plural only:

🚹 🚺 🚻
① tayo tisso tīṇi
② tayo tisso tīṇi
③ tīhi, tībhi tīhi, tībhi tīhi, tībhi
④ tiṇṇaṃ, tiṇṇannaṃ tissannaṃ tiṇṇaṃ, tiṇṇannaṃ
⑤ tīhi, tībhi tīhi, tībhi tīhi, tībhi
⑥ tiṇṇaṃ, tiṇṇannaṃ tissannaṃ tiṇṇaṃ, tiṇṇannaṃ
⑦ tīsu tīsu tīsu

Tathā catu saddassapi yosu ‘‘ticatunna’’ntiādinā yathāvuttādeso, ‘‘tato yonamo tū’’ti ettha tu saddena kvaci o kāro ca. Cattāro caturo vā, cattāro caturo, catūhi catūbhi catubbhi, catunnaṃ, na kārāgamo. Catūhi catūbhi catubbhi, catunnaṃ, catūsu.

Likewise for the word catu too, before yo the replacement as stated by 230 (§133): Ti catunnaṃ tisso catasso tayocattārotīṇi cattāri and the rest; and by the word tu in §205 (160): Tato yonamo tu, o in some places (kvaci): cattāro, or caturo; cattāro, caturo; catūhi, catūbhi, catubbhi; catunnaṃ — the augment n; catūhi, catūbhi, catubbhi; catunnaṃ; catūsu.

Itthiyaṃ catasso, catasso, naṃ mhi ssa ñcāgamo, ‘‘tesu vuddhī’’tiādinā caturukārassa a kāro. Catassannaṃ. Sesaṃ samaṃ.

In the feminine: catasso; catasso; before naṃ the augment ssaṃ too, and by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest the u of catu becomes a: catassannaṃ. The rest is the same.

Napuṃsake cattāri, cattāri. Sesaṃ pulliṅgasamaṃ.

In the neuter: cattāri; cattāri. The rest is the same as the masculine.

The inflection of catu in the three genders, plural only:

🚹 🚺 🚻
① cattāro, caturo catasso cattāri
② cattāro, caturo catasso cattāri
③ catūhi, catūbhi, catubbhi catūhi, catūbhi, catubbhi catūhi, catūbhi, catubbhi
④ catunnaṃ catassannaṃ catunnaṃ
⑤ catūhi, catūbhi, catubbhi catūhi, catūbhi, catubbhi catūhi, catūbhi, catubbhi
⑥ catunnaṃ catassannaṃ catunnaṃ
⑦ catūsu catūsu catūsu

Tathā –

Likewise —

Nīlādiguṇanāmañca, bahubbīhi ca taddhitaṃ;
Sāmaññavutyatītādi-kitantaṃ vāccaliṅgikaṃ.

an adjective of quality such as nīla (“blue”), a bahubbīhi and a taddhita of general application (sāmaññavutti),
and a kita [derivative] such as a past participle take the gender of what they qualify (vāccaliṅgika).

Etthedaṃ vuccate –

On this the following is said —

Ese’so etamiti ca,
Pasiddhi atthesu yesu lokassa;
Thīpunnapuṃsakāniti,
Vuccante tāni nāmāni.

as “esā”, “eso” or “etaṃ” [she, he, it] —
in whichever meanings the world’s usage so stands,
feminine, masculine and neuter:
so are those nouns called.

Tiliṅgaṃ niṭṭhitaṃ.

The [nouns of] three genders are finished.

Footnotes

Section titled “Footnotes”

  1. Rachiwong (1995) renders saṃyamādesā as “the sound ‘saṃ’ is changed into ‘yaṃ’”; it is “the replacements saṃ and yaṃ”. ↩

  2. Rachiwong (1995) glosses itara as “other than that which is described” and añña as “additional reference”; here vuttappaṭiyogavacano is “the counterpart of what has been mentioned” and adhikatāparavacano “what is other than the matter in hand”. ↩

  3. Rachiwong (1995) renders vinādhikārena yogena as “Not taking ‘nāññaṃ sabbanāmikaṃ’ as governing, … by yogavibhāga”; here the rule is applied without its governing word. ↩

  4. The Thai edition read by Rachiwong (1995) adds eso puriso before so puriso here; CST4 has so puriso alone. ↩

  5. Rachiwong (1995) has “When, however, sa, smā, and smiṃ follow”; CST4 reads sasmiṃsu pana, sa and smiṃ only. ↩

  6. The Thai edition read by Rachiwong (1995) has etissaṃ etiyaṃ etāyaṃ etāya at ⑦⨀; CST4 has the two forms printed here. ↩

  7. Rachiwong (1995) renders attaṃ, ikāra-ssāyādesā ca as “the ‘a’-state as well as ssāya-substitute for ‘i’ are applicable”; here it is “the change to a, and the replacements i and ssāya”. ↩

  8. The Thai edition read by Rachiwong (1995) has amussā amussāya at ④⨀ and ⑥⨀, no amuyā at ⑦⨀, and a bare amu beside asukā, amukā at ①⨀; the CST’s paradigm is kept. ↩

  9. The Thai edition read by Rachiwong (1995) has paccayato for the CST’s vappaccayato; the CST is kept. ↩

  10. Rachiwong (1995) reads atulya, “incomparable”, in saṅkhyātulyāsahāyaññavacano; here tulya, “the same”. ↩