Rūpasiddhi: A Study of Some Aspects (Rachiwong, 1995)

Phramaha Sriporn Rachiwong, Rūpasiddhi: A Study of Some Aspects, thesis submitted to the University of Pune for the degree of Doctor of Philosophy in Pāli, 1995, under the guidance of Dr. J. R. Joshi. Copyright remains with the author. Reproduced from a scan of the typescript, available here as a PDF (46 MB), as a reading edition: the text was recognised from the page images and proofread against them page by page. The author’s spelling, punctuation and terminology are kept as printed, including slips of the typescript; the diacritics of the Pāli and Sanskrit are restored from the page; quotation marks are normalised to straight quotes; footnotes keep the thesis’s own numbers. The printed page numbers are kept as hidden comments of the form . A word that could not be read is followed by [?]. One line is missing at most page turns of the translation: the scan was made with a window that stops one line above the foot of the typescript, so the last line of nearly every full page is absent from the PDF and from its text layer, and the typescript itself occasionally drops a line at a page break; nothing could be recovered, and each such gap is marked […] where the text resumes.

The thesis translates three sections of Buddhappiya’s Padarūpasiddhi — the Nāmakaṇḍa, the Samāsakaṇḍa and the Ākhyātakaṇḍa — rule by rule, each rule headed by its two numbers in the form (K-N): K is the Kaccāyana sutta and N the Rūpasiddhi rule in the edition the thesis follows — the Thai-script Padarūpasiddhi edited by Siri Petchai (Bangkok 1984), which, like the Sinhalese Mahārūpasiddhi (Colombo 1964), counts 668 rules because it does not number the sixteen rules that the Burmese text states twice (§183, and the fifteen kāraka rules first given with the purisa paradigm and again in the Kārakakaṇḍa). In the Nāmakaṇḍa N agrees with the numbering of this site’s Padarūpasiddhi pages, so that rule (244-72) is §244 of the Kaccāyana pages and 72 of the Rūpasiddhi pages; in the Samāsakaṇḍa and the Ākhyātakaṇḍa its N runs fifteen, then sixteen, below this site’s (its (334-330) is this site’s 345, its (481-508) is 524), so the Kaccāyana number K is the surer guide, allowing for the thesis’s own occasional misprints of it. Not reproduced is the Pāli text of the three sections that the thesis prints in Devanagari before the translation (printed pp. 30–119, PDF pp. 46–135); the Padarūpasiddhi pages of this site carry the same text from the Chaṭṭha Saṅgāyana edition. The Explanatory Notes collate that Thai edition (“Rūp T.”) with the Burmese Buddhasāsanasamiti edition (“B.”, the Chaṭṭha Saṅgāyana text these pages print) and the Sinhalese edition (“S.”), and cite the Burmese Padarūpasiddhi-ṭīkā (“PDṬ”) and a Thai handbook, the Padarūpasiddhi Plae lae Athibai (“PDP”). This site’s Nāmakaṇḍa, Samāsakaṇḍa and Ākhyātakaṇḍa pages have been collated with the thesis rule by rule; their footnotes record where its Thai text or its construal differs from what they print, and the corrections it prompted.

RŪPASIDDHI :
A study of some aspects.

A Thesis submitted to the
UNIVERSITY OF PUNE
for the degree of
DOCTOR OF PHILOSOPHY IN PALI

PHRAMAHA SRIPORN RACHIWONG

Under the guidance of

Dr. J. R. JOSHI

DEPARTMENT OF SANSKRIT AND PRAKRIT LANGUAGES
UNIVERSITY OF PUNE,
PUNE - 411 007.

April, 1995.

Declaration

I do herewith declare that this thesis entitled ‘RŪPASIDDHI: A study of some aspects.’ is an original work prepared by me under the supervision of Dr. J. R. Joshi. I also declare that this was not submitted for the degree of Ph.D. or any other degree in this or any other form.

Date - 17-4-1995
(Phramaha Sriporn Rachiwong)

Head of the Dept. of
Sanskrit and Prakrit Languages.

Supervisor

The Guide’s Certificate

CERTIFIED that the work incorporated in the thesis ‘RŪPASIDDHI : A study of some aspects.’ submitted by Shri. PHRAMAHA SRIPORN RACHIWONG was carried out by the candidate under my supervision guidance. Such material as has been obtained from other sources has been duly acknowledged in the thesis.

Dr. J. R. Joshi
(Supervisor / Research Guide)

Acknowledgement — i
Bibliography and Abbreviations — iii
Introduction — 1
Text — 30
Translation
Nāmakaṇḍa (The chapter on nouns) — 120
Samāsakaṇḍa (The chapter on compounds) — 234
Ākhyātakaṇḍa (The chapter on verbs) — 276
Explanatory Notes — 365

Acknowledgement

“YO NIRUTTIṀ NA SIKKHEYYA SIKKHANTO PIṬAKATTAYAṀ
PADE PADE VIKAṄKHEYYA VANE ANDHAGAJO YATHĀ.”

“One who would not study Grammar (Nirutti) while
studying the ‘Tipiṭaka’, would obtain uncertainty in every
step like a blind elephant (roaming about) in a jungle.”

The present thesis deals with the study of ‘Rūpasiddhi’ a Pali grammatical work. It is divided into four parts i. e. Text, Translation, Notes and Bibliography. I have attempted to present the text in Devanāgarī script along with an English translation and notes. It is expected that this modest attempt would lead to the production of complete edition of ‘Rūpasiddhi’’ in future.

I wish to take this opportunity to express my sincere thanks to my guide Dr. J. R. Joshi, Reader in Pali, Department of Sanskrit and Prakrit Languages, University of Pune, without whose sincere guidance and co-operation the work would not have been accomplished.

I express my deepest gratitude to PHRARAJMEDHI (VARAVIJJA GAṄGAPAÑÑO) Wat Mahādhātu Bangkok, the Ecclesiastical Regional Governor (Cuḷasaṅghamaṇḍalapāmokkha), my preceptor who has contributed in developing my scholastic interests and abilities.

I expressly record my gratefulness to PHRAGRŪ UDOMDHAMMARAK (YOD YASAJĀTO), the vice - Ecclesiastical Provincial Governor (Nagarasaṅghānupāmokkha) of Mukdahan Province, my (First) ordination-teacher who encouraged me to study.

I also take this opportunity to express my thanks to Mrs. PETCHARA PINTONG, the President of R. Thai Bronze Makers Co. Ltd. for granting me financial support for five years, from the time of studying for M. A. (Pali & Sanskrit) till the present time. If she would not have granted me scholarship for the whole tenure of five years, it would not have been possible to pursue my studies at all. I, therefore, express my utmost gratitude to her.

No words are enough to express my heartiest gratitude towards my beloved parents, who have constantly inspired, provided valuable opportunities and affection to me in building up my career in educational field.

I must thank Phramaha Thiab Malai with whom I discussed the subject-matter and also all of those friends of mine who have helped me in needful hours.

Last but not the least, I am thankful to Prof. Dr. Saroja Bhate, the Head of the Department of Sanskrit and Prakrit Languages, University of Pune, for providing all facilities to undertake the present study.

Phramaha Sriporn Rachiwong

Bibliography and Abbreviations

Abbreviation	Work
ABH	Abhidhāna-ppadīpikā, by Frank Luker, Acting Government Printer, Ceylon, Colombo, 2nd ed. 1883.
Abh-sūci	Abhidhānappadīpikāsūci, by Subhūti, W., H. C. Catt le, Acting Government Printer, Ceylon Colombo, 1893.
AP	Gambhī Abhidhānappadīpikā (Thai Script), (with translation in Thai), by Klomluang Jinavorn Sirivaḍḍana, Mahamakuṭarajavidyālaya, Bangkok Reprint. 1988.
ASPS	An Analytical study of the Primary Derivatives in the Saddanītipakaraṇaṁ (Thai Script), by Chamnanrua Bamroong, Chulalongkorn University, Bangkok, 1989.
B	Padarūpasiddhi (Burmese script), ed. Visodhakasamiti, Buddhasāsanasamiti Press, Myanmar, Rangoon repr. 1990.
B1	Kaccāyana-Vyākaraṇaṁ (Burmese script), ed. Visodhakasamiti Buddhasāsanasamiti press, Myanmar, Rangoon 11th repr. 1988.
Bālāv	Bālāvatāra, (Devanagarī script) by Shastri swami

Abbreviation	Work
BP	Bantuk Pali Vyākaraṇa (Thai Script), (Handbook on Pali grammar in Thai language) by Pharajmedhi (Varavijja Gaṅgapañño), Damrong Press, Bangkok, 1986.
BVCP	Buddhavaṁsa and Cariyāpiṭaka (New edition), by Jayawickrama, N. A., PTS, London, 1974.
CPD	A critical Pali Dictionary Vol. I, by Anderson, D. and Smith, H., the Royal Danish Academy of Sciences And Letters, Copenhagen, 1924-44. Vol. II, 1962-82.
CPED	Concise Pali - English Dictionary, by Buddhadatta Mahathera, A. P., the Colombo Aphothecaries, Colombo, 1968.
CPG	Compendioms Pali Grammar, by Clough, Rev. Benjamin, The Wesleyan Mission Press, Colombo, 1824.
DhātupDhātum	The Pali Dhātupāṭha And The Dhātumañjusā, By Anderson, D., and Smith, H., Kobenhavn, Copenhagen, 1912.
DPL	A Dictionary of the Pali Language, by Childers, R. C., Buddhasāsana Council Press, Rangoon, 5th repr. 1974.
DPPN	Dictionary of Pali Proper Names 2 Vols., by Malalasekera, G. P., PTS. London, repr. 1960.

Abbreviation	Work
EB	Encyclopaedia of Buddhism Vol. iv. by Dhīrasekera, Jatiya and Weeraratne, W. G., the Government of Sri Lanka, Colombo, 1979-89.
EPD	English-Pali Dictionary, by Buddhadatta Mahathera A. P., Motilal Banarsidass, Delhi, repr. 1989.
EPG	Elements of Pali Grammar, by Barua, D. L., West Bengal Board of Secondary Education, Calcutta, 2nd ed., 1968.
GL	A History of Indian Literature vol. v Fasc. 2 Grammatical Literature, by Scharfe, H. otto Harrassowitz, Wiesbaden, 1977.
GPL 1	A Grammar of the Pali Langiage, 2 Vols. by Tha Do Oung, the Pyigyi Mandine Press, Akyab, 1899.
GPL	A Grammar of the Pali Language, by Perniola, V., De La Salle Press, Colombo, 1958.
GV	Gandhavaṁsa, by Minayeff, J., ed. Rhys Davis, T. W. JPTS, PTS, London, 1886..
HBC	History of Buddhism in Ceylon by Walpola Rahula, M. D. Gunasena & Co. Ltd., Colombo, 1956.
HIL	A History of Indian Literature, by Winternitz, M. Vol. II., Translated and revised by Bhaskara Jha, Bharatiya

Abbreviation	Work
HP	Handbook of Pali, by Frank furter, O., Williams and Norgate, Colombo, 1883.
HPL	A History of Pali Literature, 2 Vols. by Law, B. C., Indological Book House, Delhi, repr. 1983.
IC	INDIAN CULTURE (Journal of the Indian Research Institute, Vol. xv) B. M. Barua Commemoration Volume. by Law, B. C., Indological Book Coporation, New Delhi, 1979.
IKGPL	An Introduction to Kachchyana’s Grammar of the Pali Language, by D’Alwis, J., Williams and Norgate, Colombo, 1863.
IP	Introduction to Pali, by Warder, A. K., PTS., London, 2nd ed., 1974.
Kacc-ns	Kaccāyana-nissaya, 3 Vols. (Burmese Commentary), by Ukkaṁsamahāthera, P. G. Mundyne Pitaka Press,. Rangoon, repr. 1989. (Thapayekum edition).
KacN	Kaccāyana - Nyāso, by Bhikkhu Satyāpāla, Sham Printing Agency (Amar Printing Press), Delhi, 1991.
KacS	Kaccāyana, (Sinhalese script) by Gunaratana thera, Venerable M., M. U. Subseris Perera and B. L. Perera,

Abbreviation	Work
KacV	Kaccāyana Vutti, (Sinhalese script) by the Ven’ble Dhammakirti Sri Dharmarama, Fedrick Perera Abayasinha Appuhamy, Colombo, 1904.
KcP	Kaccāyanaveyyākaraṇaṁ (Thai script), by Dhammānanda Thero, Lampang, Thailand, 1978.
KcM	The finite Verb system in Mūlakaccāyana Grammar, (Thai script), by Prakobsuk, Sapya, Chulalongkorn University, Bangkok, 1977.
KCV	Kaccāyana - Vyākaraṇa (Pali - Vyākaraṇa), by Laxminarayana Tivari, Tara Book Agency, Varanasi, 1989.
KNP	Kaccāyanamūlaṁ Nāma Pakaraṇaṁ, (Thai script), Suttas, vutti & dhātupāṭha, with translation of suttas in Thai), by Phravisuddhisombodi, Mahamakutarajavidyalaya, Bangkok, 1931.
KPG I	Kaccāyana’s Pali Grammar, by Vidyabhusana, S. C., The Mahabodhi Society, Calcutta, 1901.
KPG II	Kaccāyana’s Pali Grammar, by Mason, F., Srisatguru Publication, Delhi, 2nd repr. 1984.
KS	Kaccāyana - Suttattha (Burmese Commentary), by

Abbreviation	Work
KV	Kaccāyana - Vaṇṇanā (Burmese script), by Visodhakasamiti, Pyi-Gyi-Meit-Sway Press, Rangoon, 1906.
Mogg	Moggallāna-Vyākaraṇa (Devanagari Script), by Kausalyayana, Bhadanta Ānanda, Vishveshvaranand Institute, Hoshiarpur, 1965.
Mogg-VK	Moggallāna-vuttivivaraṇapañcikā (Burmese script), by Aggadhammābhivaṁsa, Buddhasāsanasamiti, Rangoon, 1916.
Nām	Nāmamālā, by Subhūti, W., Maṅgala Mudraṇālaya, Colombo, repr. 1965.
NYP	Nyāsa-Pātha (Burmese script), by Sayayan, The Thudhammavadi Press, Rangoon, 1933.
PDP	Padarūpasiddhi Plea lea Adhibai (Thai script), by Niruttisaddavidū gaṇa, Usha Printing press, Bangkok, 1992.
PDT	Padarūpasiddhi Plea (Thai script), translation in Thai by Phramaha Somjai, Ministry of Education Religious Affair, Bangkok, 1988.
PDṬ	Padarūpasiddhi-ṭīkā (Burmese script), (in Pali) ed. Visodhakasamiti, Buddhasāsanasamiti Press, Rangoon,

Abbreviation	Work
PDTB	Padarūpasiddhi Plea doy Byañjana, (Thai script), translation of Rūpasiddhi in Thai, by Phrarajpariyattimoli, Mahaculalongkaraṇa rajavidyalaya, Bangkok, 1992.
PED	The Pali Text Society’s Pali-English Dictionary, by Rhys Davids, T. W. and Stede, W., PTS. London, repr. 1986.
PG	Pali Grammar, by Minayeff, J., Bahri Publications, New Delhi, repr. 1990.
PGP	A Practical Grammar of the Pali Languages, by Duroiselle, C., The British Burma Press, Rangoon, 1906.
PGR	A Pali Grammar, (by Geiger, W..) rev. ed. by Norman, K. R., PTS London, 1994.
PGR I	A Pali Grammar, by Vidyabhushan, N. C., & Ghose, M. K., Kiran Moy Ghose, Calcutta, 1959.
PHP	Topics in Pali Historical Phonology, by Junghare, T. Y., Motilal Banarsidass, Delhi, 1979.
Piṭ-sm	Piṭakatthamain (Burmese script) by Yaṁ, U., Haṁsāvatī press, Rangoon, 1959.
PL	The Pali Language, by Elizarenkova, T. Y. and Toporov, V. N., Nauka Publishing House, Moscow, 1976.

Abbreviation	Work
PLB	The Pali Literature of Burma, by Bode, M. H., the Royal Asiatic Society, London, 1909.
PLC	The Pali Literature of Ceylon, by Malalasekera, G. P., M. D. Gunasena and Co. Ltd., Colombo, repr. 1958.
PLL	Pali Literature and Language, by Geiger, W., Translated by Ghose, B. Munshiram Manoharlal, New Delhi, 3rd repr. 1978.
PLLT	Pali Language and Literature [A Systematic Survey and Historical Study], 2 Vols., by Hazra, Kanai Lal, D. K. Printed word [P.] Ltd., New Delhi, 1994.
PLS	Pali Language (A simplified Grammar), by Muller, E., Bharatiya Vidya Prakasan, Varanasi, repr. 1986.
PLT	A History of Indian Literature, Vol vii, Fasc. 1, Pali Literature by Norman, K. R., otto Harrarsowitz, Wiesbaden, 1983.
PLTT	The Pali Literature of Thailand, by Likhitanon, Likhit, Thesis submitted for the degree of Doctor of Philosophy of Magadha University, 1969.
PM	Pali Meter, by Warder A. K., PTS. London, 1967.
PTKG	The Pali Text of Kaccāyana’s Grammar, by Mason, F.,

Abbreviation	Work
PVL	Pravattivaṇṇagadi Nai India & Lanka (Thai script) by Na Bangchang Supaphan, Chulalongkorn University, Bangkok, 1983.
PVT	Pālivyākaraṇavisesa Vols. I-8, (Thai script), by Laungdepdaruṇanisid, Mahamakutarajavidyalaya, Bangkok, 1949.
S	Mahārūpasiddhi, (Sinhalese script), ed. by Kalukondayave Siripaññāsekharābhidhāna Mahānāyakathera, (with Mahārūpasiddhi ṭīkā by Buddhappiya), M. D. Gunasena Co. Ltd., Colombo, 1964.
Sadd	Saddanīti, 3 parts, by Smith, H., Lund, 1928-30.
Sadd be	Saddanīti-pakaraṇaṁ, (Suttamālā), (Burmese Script), by Visodhakasamiti, Buddhasāsanasamiti, Rangoon, 1964.
Sadd T	Saddanīti-pakaraṇaṁ, 3 Vols. (Thai Script), by (Pub.) The Bhūmibalo Bhikkhu Foundation, Bhūmibalo Bhikkhu Foundation Press, Bangkok, 1978-80.
Se	Kaccāyana Vyākaraṇa by Senart, M. E., Journal Asiatique, Paris, 1871.
SIP	Syntax of the Infinite verb forms of Pali, by Hendriksen Hans, Einar Munksagard, Kopenhagen 1944.

Abbreviation	Work
SPL	A Simplified Grammar of the Pali Language, by Muller, E., Trubner and Co., Ludgate Hill, London, 1884.
SSMT	Sandhi and Samāsa in the Mūlakaccāyana Text, by Bunyamalik Tongpoon, Chulalongkorn University, Bangkok, 1979.
STR	A Study of Taddhita in Rūpasiddhi Pakaraṇaṁ, (Thai script) by Chaisuwan Prachok, Chulalongkorn University, Bangkok, 1990.
SVD	The Sāsanavaṁsadīpo, by Acariya Vimalabuddhi Thero, the Buddhist Press, Colombo, 2nd ed., 1930.
RPD	The roots of the Pali Dhātupāṭhas by Katre, S. M., Repr. from the Bulletin of the Deccan College Research institute Vol. I Nos 2-4, 1940.s
Rūp T.	Padarūpasiddhi, (Thai script), ed. Petchai, Siri, Ministry of Education Religious Affair, Bangkok, 1984.
VP	Vyākaraṇa Pali (Thai script), (Thai language), Critical study of Pali grammar by Na Bangchang Supaphan, Mahamakutarajavidyalaya, Bangkok, 1990.

Introduction

Pali Grammatical Literature

Pali is the language of the texts which preserves the teachings of Buddhism. It has it’s own grammar. The grammar of a language is the art of speaking or writing it with propriety, by acquiring the knowledge of the different parts of speech and the structure of sentences¹. The grammatical literature of the Pali language started from the times of Kaccāyana or Mahākaccāyana who is considered as the first Pali grammarian². The Pali term ‘Vyākaraṇa’ is phonetically same as the Sanskrit ‘Vyākaraṇa’. This word is derived as : ’vi + ā + √kara + ‘yu’ suffix= ‘vyākaraṇa’³. The term ‘Vyākaraṇa’ is used in three meanings. They are i) grammar, ii) prediction and iii) answer.⁴ In the sense of ‘grammar’, it is found as a ‘vedaṅga’ belonging to the Vedic lore of learning i. e. Sikkhā, kappa, Vyākaraṇa, Nirutti, Chanda and Jotisattha.

‘Vyākaraṇa’ is very important among them.⁵ The term ‘veyyākaraṇa’ means exposition or explanation, the function of which is to make thing explicit or clear.⁶ For the study of entire Pali literature (mainly Tipiṭaka (texts), Atthakathā (commentary), ṭīkā (sub-commentary) etc.,) a scholar should posseses knowledge of the following texts : i) Saddasattha or Vyākaraṇa ii) Abhidhānasattha or Nigaṇḍu, the science of developing vocabulary or glossory of words, iii) Chandasattha or the Vuttodaya, a standard Pali work on prosody and iv) Alaṅkārasattha or keṭubha, the figures of speech or the art of poetry.⁷

Among these four texts, Saddasattha or Vyākaraṇa is the most important because it is the basis of them all. It is said that ‘The grammar of Pali language must be critically studied by one who wants to understand its literature generally, and by one who wants to penetrate into the abstruse doctrines of Buddhism, which exhibit the pure wisdom of its founder’.⁸ Even in the Dhammapada, the importance of the grammar is emphasized:-

“Vītataṇho anādāno, niruttipadakovido
akkharānaṃ sannipātaṃ, jaññā pubbaparāni ca
sa ve antimasārīro, mahāpañño mahāpurisoti vuccati.”⁹

“He is a great man or a learned person who has learnt the rules of construction of sentences, combination of letters or syllables in words and determination of sequence or syntax.”¹⁰

The word ‘Nirutti’ means ‘verbal analysis’, ‘glossory’, ‘use’, ‘expression of a language’, ‘grammatical and logical explanation of the words’ or ‘texts of the Buddhist scriptures.’¹¹ In the verse, mentioned above, Nirutti is used to mean treatise on grammar.¹² The grammar of Pali language has been composed in many countries like India, Sri Lanka, Myanmar and Thailand. There are many texts available. But concerning the texts which possess sutta-s (rules, aphorisms), vutti (supplementary explanation), and udāharaṇa (illustration), in accordance with the Burmese tradition there are four schools : i) Kaccāyana, ii) Moggallāna, iii) Saddanīti and iv) Saddasaṅgaha.¹³

The Saddasaṅgaha’s author is ‘Yomaṅchi Ūbholai’ of Mandale who composed it in the year 2413 B. E. (Buddhist Era).¹⁴ However, the grammatical works of only three schools are well known : i) those which belong to the school of Kaccāyana i.e. Bālāvatāra, Rūpasiddhi etc.; ii) the grammar of Moggallāna with the ancillary works belonging to it like Payogasiddhi, Padasādhana etc. and iii) Saddanīti.¹⁵

First of all, let us have an outline of ‘Saddanīti’ one of the three schools of Pali grammar. Its grammar is based on the Tipiṭaka. The treatise was composed by a grammarian called ‘Aggavaṃsa’, belonging to Pagan during the reign of the king Anorata in the year 1154 A. D.¹⁶ The Saddanīti consists of twenty-five Pariccheda-s or sections¹⁷ [according to W. Geiger,¹⁸ 27 chapters; according to K. R. Norman,¹⁹ 28 chapters.]. The first eighteen are called ‘Mahāsaddanīti’ and the remaining nine are called ‘Cullasaddanīti’. That text has three parts : Padamālā : the Garland of words, Dhātumālā: the Garland of roots and Suttamālā : the Garland of rules. On the whole it follows Kaccāyana, but Aggavaṃsa also makes use of Pāṇini.²⁰ According to Piṭakatthamain, there is a ṭīkā on it called ‘Saddanītiṭīkā’ which is composed by Paññāsāmi Thera of Mandale and the Saddanītinissaya by Ū Pug.²¹ The Saddanīti was the first return gift of Burma to Ceylon which had been brought by the ‘Uttarājīvathera’. It was received with enthusiastic admiration and declared superior to any other work of the kind written by Sri Lankan scholars.²² This treatise is still regarded as a classic in Myanmar.²³

Another grammatical work called Moggallāna or Moggallāyana Vyākaraṇa, is considered as the up-to-date treatise on Pali grammar. It is also called ‘Saddalakkhaṇa’. It is based on the Sanskrit grammar viz. the Kātantra, the work of Chandragomin.²⁴ It is also based on the older works on Pali grammar. The thera named ‘Moggallāna’ of Ceylon is the author of the treatise of the same name, which was composed in the reign of the king Parakkamabāhu I²⁵ (1153-1186 A. D.). He was the pupil of Mahākassapa of Udumbaragiri Vihāra. Moggallāna deals with the linguistic material exhaustively; and with greater understanding of the essence and character of Pali, which with the influence of both Sanskrit and Sinhalese had changed in comparision to the language of the earlier works on Pali grammar.²⁶ It consists of six chapters i. e. Akkharavidhi and Sandhi : Terminology and Combination, Nāma : Nouns or Declensions, Samāsa : Compounds, Taddhita : Nominal derivatives, Ākhyāta : Verbs and Kitaka: Verbal Derivatives. Each of these divisions possesses sutta-s, vutti and udāharaṇa similar to Kaccāyana.

Among the commentaries on it, mention may be made of ‘Padasādhana’ of Piyadassī, the pupil of Moggallāna; which was composed at the end of twelfth century²⁷ and the ‘Payogasiddhi’ which bears the same relation to Moggallāna Vyākaraṇa as the Rūpasiddhi does to the Kaccāyana.²⁸ Payogasiddhi was composed by Vanaratana Medhaṅkara, who lived in approximately 1300 A. D., in the reign of Bhūvānekabāhu III.²⁹ Other important works are Moggallāna-pañcikāpadīpa (a commentary on the Pañcikā of Moggallāna³⁰ written by Sri Rāhulathera in the year 1456 A. D.),³¹ Padasādhana-ṭīkā, susaddasiddhi, sambandhacintā, Niruttidīpani etc.

Kaccāyana tradition

The principal and oldest work of Pali grammatical treatises is ‘Kaccāyana-Vyākaraṇa’. It is also known as ‘Kaccāyanagandha’.³² It is so called, because it owes its origin to the teacher Kaccāyana or Mahākaccāyana. According to the tradition, he belonged to Jambudīpa, i.e. India.³³ According to modern scholars, the author of the Kaccāyana-Vyākaraṇa was probably a South Indian belonging to the fifth or sixth century A. D. They further add that this Kaccāyana belonged to the Avantī school founded by Mahāsāvaka Mahākaccāyana.³⁴ Mahāsāvaka Mahākaccāyana was contemporary of the Buddha, and had attained the fourfold knowledge.³⁵

The author of Kaccāyana-Vyākaraṇa must be later than the teacher Buddhaghosa who was well known from fifth or sixth century onwards. Nothing is known about him except his name, and he seems to be unconnected with any other Kaccāyana known to us from Sanskrit or Pali. The Kaccāyana-Vyākaraṇa is composed on the lines of Kātantrakalāpa of Sarvavarman and Pāṇini.³⁶ However the Kaccāyana-Vyākaraṇa is the most ancient Pali grammar that was composed by a first rate scholar and it is a very useful and valuable work for acquiring the knowledge of Pali language.³⁷ Kaccāyana-Vyākaraṇa consists of eight divisions i.e. Sandhi : the combination, Nāma : Nouns, Declension, Kāraka : Syntax, Samāsa: Compound, Taddhita : Nominal derivation or the secondary derivation, Ākhyāta : Verbs, Kitaka : Verbal derivatives, and Uṇādi : particle, minor part of speech. Each division contains sutta-s or rules with great brevity, vutti or supplementary comments to explain the deficiencies in the sutta-s and Udāharaṇa : the illustration, examples.

This treatise has explained the grammar with rules briefly. Therefore, it is difficult for one who is new to it. Thus, there are several commentaries which are connected with this grammar :-

1. Nyāsa or Mukhamattadīpanī : The grammatical work based on Kaccāyana tradition was composed by the Thera ‘Vimalabuddhi’ in the eleventh century A. D.³⁸ The author, according to Sāsanavaṃsa was a thera of Pagan, but according to some other authorities, he belonged to Sri Lanka.³⁹ The author of Saddanīti calls ‘Vimalabuddhi’ as ‘Vajirabuddhi’.⁴⁰ The work posseses sutta, vutti and udāharaṇa similar to Kaccāyana. There is also a ṭīkā on it called Thanbyin.⁴¹

2. Bālāvatāra : The Pali grammatical work is a summary of the Kaccāyana-Vyākaraṇa. It has seven chapters. This treatise was composed by a Sri Lankan thera ‘Dhammakitti’ in the fourteenth century. But the Gandhavaṃsa assigns its authorship to Vācissara.⁴² The arrangement of Bālāvatāra is similar to ‘Laghusiddhāntakaumudī’ of the Pāṇinian tradition.

3. Suttaniddesa : It is also called ‘Kaccāyanasuttaniddesa’. It is a grammatical treatise which explains the suttas (aphorisms) of Kaccāyana. It was composed by a teacher of Pagan named ‘Saddhammajotipāla’ or ‘Chapaṭa’ in the year 1181 A. D.⁴³ The Gandhavaṃsa adds that Chapaṭa composed ‘Suttaniddesa’ at the request of his pupil ‘Dhammacārī’.⁴⁴ In this treatise, we have the following passage which states that the rule ‘Attho akkharasaññāto’ was declared by the Lord Buddha himself; and that the author of Kaccāyana-Vyākaraṇa is Mahākaccāyana Mahāsāvaka.

“Eko vuḍḍha-pabbajito bhagavato santike kammaṭṭhānaṃ gahetvā anotattatīre sālarukkhamūle nisinno udayabbayakammaṭṭhānaṃ karoti, so udake carantaṃ bakaṃ disvā udakabakanti kammaṭṭhānaṃ karoti, Bhagavā taṃ vitathabhāvaṃ disvā vuḍḍhapabbajitaṃ pakkosāpetvā attho akkharasaññātoti vākyamāha. Kaccāyanattherenāpi bhagavato adhippāyaṃ jānitvā attho akkharasaññātoti vākyaṃ pubbe ṭhapetvā idaṃ pakaraṇaṃ katanti kaccāyanena katasuttantipi vadanti.”

’A certain aged monk having taken kammaṭṭhāna in the vicinity of Bhagavā, goes away, and sitting at the root of a Sāla tree on the bank of the lake Anotatta, meditates on the kammaṭṭhāna, repeating the word ‘udayabbaya’. He observing a crane (baka) moving on the water (udaka), meditates on kammaṭṭāna, uttering the word ‘udakabaka’. Bhagavā, perceiving his inaccuracy, sent for the old monk and uttered the phrase ‘Attho akkharasaññāto’, which signifies : ‘The sense is understood by means of letters’. They say that the elder Kaccāyana having percieved Bhagavā’s meaning, placed the phrase ‘Attho akkharasaññāto’ as the first of his aphorisms and composed his Grammar. They also say that the above phrase is an aphorism produced by Kaccāyana himself.’⁴⁵

Moreover, there are many grammatical works in the line of Kaccāyana i. e. Kaccāyanabheda, Kaccāyanavaṇṇanā, Kaccāyanasāra, Kārikā, Saddabindu, Vaccavācaka, Vācakopadesa and so on. According to a Thai scholar, the manuscripts of Pali grammatical texts are more than 134.⁴⁶ Many grammatical treatises still lie buried in manuscripts. Some are reported to have been lost.⁴⁷

Place of Rūpasiddhi

Rūpasiddhi is one of the grammatical works in the line of Kaccāyana. It is a standard book on Pali grammar. According to De Zoysa, Rūpasiddhi is similar to Payogasiddhi which is on the line of Moggallāna-vyākaraṇa.⁴⁸ The span of this treatise is very wide; and the treatise is mature. Rūpasiddhi is called variously as : Rūpasiddhipakaraṇaṃ, Padarūpasiddhi, Mahārūpasiddhi, and Rūpasiddhi-aṭṭhakathā. Let us consider the propriety of these titles :-

1) Rūpasiddhipakaraṇaṃ : ‘Rūpasiddhi’s composition’ or ‘the text on Rūpasiddhi’. This occurs as the title of the work and also at the end of the treatise. The word ‘pakaraṇa’ if used in the title means literary work, composition or book.⁴⁹ In Pali it is often used to indicate a text, such as : Abhidhammapakaraṇaṃ, Kathāvatthu-pakaraṇaṃ, Nettipakaraṇaṃ etc.⁵⁰

2) Padarūpasiddhi : The author uses this word in the last line of the opening stanza.⁵¹ Padarūpasiddhi-ṭīkā has given the meaning of this word as ‘Etymology of the part of speech.’⁵² It explains the word as follows :-

‘Padaṃ catubbidhaṃ vuttaṃ nāmākhyātopasaggañca
nipātañcāti viññūhi asso khalvābhidhāvati’⁵³

“It is said by the learned persons that the word (pada) is fourfold; Nāma, Akhyāta, Upasagga and Nipāta, i. e. ’asso (noun), khalu (nipāta), abhi (upasagga), dhāvati (verb).”

3) Mahārūpasiddhi⁵⁴ : The meaning is : ‘Rūpasiddhi the great’. The preceding word ‘mahā’ is used to show the importance of the work.

4) Rūpasiddhi-Aṭṭhakathā⁵⁵ : It is so called because it is a commentary on the Kaccāyana-Vyākaraṇa.

5) Rūpasiddhi : This name is normally used by the author in the title of the chapters and at the end of the chapters; f. e. ‘Rūpasiddhiyaṃ sandhikaṇḍo’, ‘iti rūpasiddhiyaṃ sandhikaṇḍo paṭhamo’, ‘rūpasiddhiyaṃ nāmakaṇḍo’, ‘iti rūpasiddhiyaṃ nāmakaṇḍo dutiyo’ etc.

Rūpasiddhi is written by a thera called ‘Buddhappiya’ or ‘Dīpaṅkara’. The author is referred to as ‘Bhadanta Buddhappiyācāriya’ in the Padarūpasiddhi-ṭīkā.⁵⁶ The author mentions himself in the colophon :

“Vikkhātānandatheravhayavaragurūnaṃ tampapaṇṇiddhajānaṃ
sisso dīpaṅkarākhyaddamiḷavasumatī dīpaladdhappakāso,
Bālādiccādhivāsanvitayamadhivasaṃ sāsanaṃ jotayī yo
soyaṃ buddhappiyavho yati imamujukaṃ rūpasiddhiṃ akāsi.”⁵⁷

“This perfect Rūpasiddhi was composed by that monk who received the title of Buddhappiya and was named Dīpaṅkara, a disciple of Ānanda, the eminent preceptor who was like unto a standard in Tambapaṇṇi, he (Dīpaṅkara) was renowned like a lamp in the Damiḷa country, and being the resident superior there of two monasteries including Bālādicca, caused the Religion to shine forth”.⁵⁸

The other monastery was called ‘Cūḷamaṇikamma’⁵⁹ or ‘Cūḍāmāṇikya.’

Buddhappiya’s period has not been fixed yet. It depends on the time of the thera ‘Ānanda’ whom Buddhappiya ascribes as his teacher himself. Most of the scholars viz. W. Geiger, M. Winternitz, Malalasekera etc. have pointed out that Buddhappiya lived in the second half of thirteenth century.⁶⁰ He was a contemporary of the thera ‘Vedeha’. The Elder ‘Vedeha’ was also a pupil of the Elder ‘Ānanda Vanaratana’. Buddhappiya is probably the same person as the author of Pajjamadhu. It is a poem composed in the praise of the Buddha. At the conclusion of Pajjamadhu, he gives his name and pupilage :-

“Ānanda-raññā-ratanādi-mahā-yatinda
niccappabuddha-padumappiya-sevinaṅgī
buddhappiya-ghana-buddha-guṇappiyena
therālina racita pajjamadhuṃ pibantu”.

“May they drink deeply of these nectar-like verses (pajjamadhu) made by the bee Buddhappiya, delighted with the Buddha’s virtues - who constantly attends upon that lotus, the Venerable Elder Ānanda Vanaratana, heavy-laden with the perfume of his virtues and always in bloom”.⁶¹

Malalasekera has written about the bio-data of Buddhappiya in detail from which we can conclude that Ānanda thera was a disciple of Udumbaragiri Medhaṅkara, the pupil of Sāriputta who is the author of ‘Sārattha-dīpanī-ṭīkā’.⁶² Ānanda Thera lived probably in the time of Vijayabahu III. He was the teacher of several disciples, who became scholars of note and authors of important compilations. Two of his disciples who are better known as distinguished writers are Coḷiya Dīpaṅkara and Vedeha Thera. Coḷiya Dīpaṅkara or Buddhappiya was a native of Coḷa country in South India but studied in Sri Lanka under Ānanda Vanaratana.⁶³

Walpola Rahula however has different view about the date of Ānanda Thera, the author of Mūlaṭīkā. According to him, Ānanda Thera lived in Polonaruva in the tenth or eleventh century A. D. and had known the Rūpasiddhi of Buddhappiya.⁶⁴ Further the author of Moggallāna-Vyākaraṇa knew Rūpasiddhi of Buddhappiya. This means that Moggallāna was composed after Rūpasiddhi or it was contemporary with Rūpasiddhi. We know that the Moggallāna Vyākaraṇa is a new grammatical school belonging to the twelfth century A. D. (1158-1186). Moggallāna disagrees with Kaccāyana about the number of the Pali alphabets. In Kaccāyana, the Pali alphabets are fourty-one according to the rule : ‘Akkharāpādayo ekacattālīsaṃ.’⁶⁵ The alphabets are divided into 8 vowels (sarā) viz. a, ā. i, ī, u, ū, e, o; 32 consonants (byañjanāni) and ‘aṃ’ which is a Niggahita. The 32 consonants are :- ka, kha, ga, gha, ṅa (ka-vagga), ca, cha, ja, jha, ña (ca-vagga), ṭa, ṭha, ḍa, ḍha, ṇa (ṭa-vagga), ta, tha, da, dha, na (ta-vagga), pa, pha, ba, bha, ma (pa-vagga) and ya, ra, la, va, sa, ha, ḷa. According to Moggallāna, the Pali alphabets are fourty-three ‘a ādayo titālisavaṇṇā’.⁶⁶ Thus two more vowels et and ôt are included.⁶⁷

Rūpasiddhi, which is the re-arrangement of Kaccāyana and which was composed in the 13th century is in dispute with Moggallāna :-

“Adikakkharāvantāni ekatālīsato ito
na buddhavacanānīti dīpetācariyāsabho.”⁶⁸

“The teacher had shown that the alphabets (akkhara-s) other than 41 are not the Buddha’s words (buddhavacana).”

Thus it is clear that Rūpasiddhi was composed after Moggallāna.

Besides Rūpasiddhi, Buddhappiya also composed a beautiful poem in Sanskritized Pali which contains 104 stanzas⁶⁹ in praise of the Buddha. Rūpasiddhi-ṭīkā too was written by Buddhappiya himself.⁷⁰ In the GV, it is said : ‘dīpaṅkaro nāmācariyo rūpasiddhipakaraṇaṃ rūpasiddhiṭīkaṃ sammapañcasuttañceti tividhapakaraṇaṃ akāsi’.⁷¹ In place of the word ’sammapañcasuttaṃ, one finds the word ‘Pajjamadhuganthaṃ’, according to GV in Burmese script.⁷² According to GV, there is also the book called ‘sāratthasaṅgaha’ composed by Buddhappiya.⁷³ Buddhappiya had a pupil named ‘Siddhattha’. Siddhattha was the author of Sārasaṅgaha, a work on Buddhism in prose mixed with verse.⁷⁴ He probably lived in between 13th and 14th century. Malalasekera, however, called ‘Sārasaṅgaha’ as ‘sāratthasaṅgaha’⁷⁵ instead. In the conclusion of the work, Sārasaṅgaha’s author himself says that he was a pupil of Buddhappiya.

Buddhappiya’s intention to compose the Rūpasiddhi, as he has described in the first stanza, is :-

“Bālappabodhatthamujuṃ karissaṃ
byattaṃ sukaṇḍaṃ padarūpasiddhiṃ”⁷⁶

“I (Buddhappiya) shall compose the padarūpasiddhi exhaustively (ujuṃ), transparently (byattaṃ), (having) proper chapters (sukaṇḍaṃ), for the benefit of persons who are ignorant (about grammar)”.

The words ‘ujuṃ, byattaṃ, sukaṇḍaṃ’ indicate the methodology in the composition of the treatise. Moreover, the reason for adopting this methodology is given in the Sandhikappa (chapter on Combination) : ‘Akkharakosallaṃ bahūpakāraṃ buddhavacanesu,’⁷⁷ ‘Having knowledge about the letter (akkhara) is of great use in the Buddha’s discourse (Buddhavacana)’. Padarūpasiddhi-ṭīkā comments : ‘the penetration into the pariyattidhamma (the true doctrine of study) i. e. the tipiṭaka together with aṭṭhakathā, will be attained when there is knowledge of letters, and there the paṭipattidhamma (the true doctrine of practice) and the paṭivedhadhamma (realizable aspects of the true doctrine) will be penetrated into respectively’.⁷⁸ Therefore, the purpose of the methodology followed in the composition of Rūpasiddhi is divided mainly into two as follows :-

1. to support the way of learning Pali grammar easily. As the Mahāsiddhāntakaumudī is much helpful to understand Pāṇini’s grammar, similarly, Rūpasiddhi also ia helpful for the study of Kaccāyana grammar.⁷⁹

2. to penetrate into the discourse of the Buddha in pariyattidhamma, paṭipattidhamma and paṭivedhadhamma.

Besides that the author has also touched the five points of writing as :-

“Saññā nimittaṃ kattā ca parimāṇaṃ payojanaṃ
sabbāgamassa pubbeva vattabbaṃ vattumicchatā”.

“Before writing the treatise, one should deal with (five points) v.z. saññā, nimitta, kattā, parimāṇa and payojana”.

The author of Rūpasiddhi, for ‘saññā’ or nomenclature, [which means declaring the name of text], uses the word ‘padarūpasiddhi’. The nimitta is twofold :- i) ajjhattikaṃ nimittaṃ : the internal reason, ii) bāhiraṃ nimittaṃ : the external reason. These two reasons are clear by the word ‘bālappabodhatthaṃ’. The word ‘bāla’ indicates the external reason which means a student who had difficulties about learning and who caused Buddhappiya to compose the treatise. That shows his compassion towards the students. Thus, compassion is the internal reason. With regard to the ‘kattā’ or authorship, Buddhappiya uses the word ‘karissaṃ’ which is the ‘amhayogakiriyā’ (the verb of first person). But the name of the author does not occur in this context. However, the name occurs in the colophon of the text. Then comes the parimāṇa or measurements of the contents of the work. Its measurement is indicated by the word ‘sukaṇḍaṃ’. This means that this treatise has been made neither very brief nor very extensive. The gain or payojana of the grammatical work is twofold according to the author. It is as follows :- i) Mukhapayojana : Primary gain, ii) Anusaṅgikapayojana : Secondary gain. Among them, understanding of Pali grammar, is the primary gain. The secondary gain is that one can attain the highest position in the Buddhist Dispensation. The Rūpasiddhi’s author has shown these two gains by the use of the word ‘pabodha’ (in ‘bālappabodhatthaṃ’).⁸⁰

Contents of Rūpasiddhi

Rūpasiddhi is divided into seven chapters :-

1) Sandhikaṇḍo : the chapter on combination. It contains five sections : Saññā or saññābhidhāna, sara, pakati, vyañjana and niggahita. There are fifty-nine aphorisms.

2) Nāmakaṇḍo : the chapter on Nouns. The chapter contains also the declension of pronominals, numerals, personal pronouns; the use of indeclinables and inseparable particles (Opasaggikaṃ padaṃ, nepātikaṃ padaṃ). The aphorisms herein are two hundred and twenty-three in number.

3) Kārakakaṇḍa :- the chapter on syntax. It deals with the forms of nouns which are related to verbs. There are six case-relations i. e. kattukāraka, kammakāraka, karaṇakāraka, sampaḍānakāraka, apadānakāraka, and ādhārakāraka. There are thirty-three aphorisms in this chapter.

4) Samāsakaṇḍa :- the chapter on Compounds. The compounding of words is dealt upon in sixfold manner i. e. Abyayībhāva, kammadhāraya, digu, tappurisa, bahubbīhi and dvandva. There are thirty-one aphorisms in this chapter.

6) Ākhyātakaṇḍa : the chapter on verbs. It is in three parts as follows : i) vibhattividhāna : the construction of the verbal forms in which pada, purisa, vacana, vibhatti and kāla are to be taken into account. ii) Vikaraṇavidhāna : it deals with the dhātu : (roots) paccaya : (suffix) and vācaka (tense). iii) Dhātupaccayantanaya : It explains the procedure of the formation of the words ending in the ‘dhātu-paccaya-s’. This chapter has one hundred and twenty-one aphorisms.

7) Kibbidhānakaṇḍa :- the chapter on verbal derivation. In this chapter, along with the kibbidhāna suffixes, the ‘uṇādi’ suffixes also are explained. There are one hundred and forty aphorisms in this chapter.

Thus, the number of the aphorisms of Rūpasiddhi is six hundred and sixty eight. The number of the aphorisms of Rūpasiddhi according to the Thai, Sri Lankan and Myanmarian versions is different. In the Thai and Sri Lankan Rūpasiddhi, there are 668 aphorisms. But the aphorisms in Myanmarian one are 684. This, however, does not indicate less or more aphorisms; the number varies just because of inclusion or exclusion of the aphorisms repeated in different contexts. Further, the way of the classification of aphorisms under different sections varies from one another in the Kaccāyana, Nyāsa and Rūpasiddhi. Kaccāyana and Nyāsa divided the contents into eight divisions. Each division is called ‘kappa’ such as Sandhikappa, Nāmakappa etc. Section of a kappa is called ‘kaṇḍa’ f. e. ‘Sandhikappe paṭhamo kaṇḍo’, ‘Nāmakappe dutiyo kaṇḍo’ etc. The topics of the first six divisions of the three texts are similar. The topic of the seventh and eight divisions of Kaccāyana and Nyāsa is the same as that of the seventh chapter of Rūpasiddhi.

However, the number of the aphorisms in the three texts varies. Kaccāyana contains 673 aphorisms. Nyāsa has 714 aphorisms i. e. 41 aphorisms more than Kaccāyana. There are 36 additions of aphorisms in Kārakakappa, 3 in Nāmakappa and 2 in Samāsakappa. But in Rūpasiddhi, there are only 668 aphorisms. Rūpasiddhi excludes 7 aphorisms from Kaccāyana and accepts two aphorisms from Nyāsa.

Importance of the three chapters

It has been mentioned before that Rūpasiddhi consists of seven chapters. Here, however, as the title indicates, the three chapters i. e. Nāmakaṇḍa (the chapter on Nouns), Samāsakaṇḍa (the chapter on compounds) and Ākhyātakaṇḍa (the chapter on verbs) are the aspects which are selected for study. Let us deal with the significance of these three aspects.

Nāmakaṇḍa (the chapter on Nouns)

Buddhappiya, the author of Rūpasiddhi, re-arranges the rules of Kaccāyana and gives explanation to make them easy to understand. The author follows Kaccāyana and also adds some rules from other treatise for better understanding. Rūpasiddhi, in the second chapter introduces the word ‘nāma’. The meaning is ‘the designation of matter’. ‘Nāma’ tends towards the meaning and brings the meaning in itself. This chapter starts with the rule ‘Jinavacanayuttaṃ hi’ (60) as in Kaccāyana (52). Under this rule, we find the following verse :-

Sā māgadhī mūlabhāsā narā yāyādikappikā
brahmāno cassutālāpā sambuddhā cāpi bhāsare.⁸¹

This verse refers to Pali as the language of Magadha, which was used by the Buddha-s. Then follow the rules about declension of nouns. In Pali, a noun has three genders :- masculine (pulliṅga), feminine (itthiliṅga), neuter (napuṃsakaliṅga). There are two numbers :- singular (ekavacana) and plural (bahuvacana). There are eight cases (vibhatti-s). The word ‘purisa’ belonging to the masculine gender, ending in ‘a’ (a-Kāranta), is the first example given in this kaṇḍa.

Let us note how the form ‘puriso’ is accomplished.

‘Si’ is applied by the rule ‘Liṅgatthe paṭhamā’ (65).
The case-ending ‘si’ is changed into ‘o’ by the rule ‘So’ (66) = Purisa + 0.
The vowel following consonant is dropped by the rule ‘saralopo amādesapaccayādimhi saralope tu pakati’ (67).
‘O’ is applied after ‘S’ by the rule ‘Naye paraṃ yutte’ (14).

Thus, the form ‘puriso’ is accomplished.

Similar process is followed in plural number and the other words ending in ‘a’. In the Nāmakaṇḍa of Rūpasiddhi, the first part deals with the masculine noun stems ending in a, ā, i, ī, u, ū and o. The author concludes this part as follows :-

“Puriso guṇavā rājā sā-aggi daṇḍī ca bhikkhu ca
satthā-abhibhū sabbaññū goti pulliṅgasaṅgaho”.⁸²

The second part of Nāmakaṇa deals with the declension of feminine noun stems ending in ā, i, ī, u, ū, and o. The author concludes this part with the following verse :-

“kaññā ratti nadī itthī mātulānī ca bhikkhunī
daṇḍinī yāgu mātā ca jambū gotitthīsaṅgaho”.⁸³

The declension of neuter noun stems ending in a, ā, i, ī, u, ū and o are included in the third part. The chapter concludes as follows:-

“cittaṃ kammañca assaddha- mathaṭṭhi sukhakāri ca
āyu gotrabhū dhammaññū cittagoti napuṃsake”.⁸⁴

The fourth part, consists of pronominals and numerals. There are twenty-seven words of this type, f. e. sabba, ya, ta, ima, dvi, ti, etc. There are also the words having no gender (aliṅga), like the personal pronouns ‘tumha, amha’. These words have similar forms in all three genders, f. e. tvaṃ, ahaṃ etc. (tvaṃ pumā, tvaṃ itthī, tvaṃ napuṃsakaṃ).⁸⁵

Rūpasiddhi also deals with the nouns which end in the case-suffixes like ‘to’ in the sense of ‘pañcamī’ (ablative), and tra, ttha etc. in the sense of sattamī (locative). Thus, we have the forms like sabbato, rājato, corato, sabbatra, sabbattha etc. The last part of the chapter on Nouns deals with the Upasaggas and Nipātas which also belong to the group of nouns having no genders (aliṅga). They are also called ‘indeclinables.’ In the conclusion of chapter, the author summarizes by this verse :-

“Pulliṅgaṃ itthiliṅgañca napuṃsakamathāparaṃ
tiliṅgañca aliṅgañca nāmikaṃ pañcadhā ṭhitaṃ”.⁸⁶

“The nominal words are fivefold :- i) pulliṅga : masculine, ii) itthīliṅga : feminine, iii) napuṃsakaliṅga- neuter, iv) tiliṅga - having three genders and v) aliṅga- having no gender.”

Samāsakaṇḍa : the chapter on compounds

The chapter on compounds starts by mentioning the types of compounds; namely :- i) Abyayībhāva : Adverbial, ii) Kammadhāraya : Appositional, iii) Digu : Numerical, iv) Tappurisa : Determinative, v) Bahubbīhi : Relative and vi) Dvandva : Copulative. These are dealt with as follows :-

‘Abhyayībhāva’ is a compound having upasagga or nipāta as the first member. The whole of the compound is treated like a noun in neuter gender with a Nominative Case and Singular Number. They are divided into two types i) Upasaggapubbaka : being preceded by upasagga and ii) Nipātapubbaka : being preceded by nipāta. The author of Rūpasiddhi has also dealt with the irregular Abhayībhāva compounds. These compounds are not in Neuter gender with Nominative case and singular number. The author refers to the words like ‘upanagarassa’, ‘upanagarasmiṃ’, ‘anto-avīcimhi’, ‘bahisāṇiyaṃ’ etc.

‘Kammadhāraya’ is a compound having both members in the same case relation. The first member is thus either a noun or an adjective qualifying the other member. They are of nine types :- i) Visesanapubbapada: adjective is the first member of the compound, f. e. ‘mahāpuriso’. ii) Visesanuttarapada : adjective is the second member of the compound f. e. ‘naraseṭṭho’, etc. iii) Visesanobhayapada : both the members are adjectives f. e. ‘katañca akatañca katākataṃ’, etc. iv) Upamānuttarapada : the second member indicates comparison f. e. ‘munisīho’ etc. v) Sambhāvanapubbapada: ‘dhammabuddhi’, etc. vi) Avadhāraṇapubbapada : ‘guṇadhanaṃ’, etc. vii) Nipātapubbapada : f. e. ‘amanusso’, viii) Kupubbapada : The nipāta ‘ku’ is the first member f. e. ‘kuputto’, ‘kudiṭṭhi’ etc.

‘Digu’ is so called because the first member of a kammadhāraya compound is a numeral. Digu is twofold : i) Samāhāradigu, ii) Asamāhāradigu. The ‘tappurisa compound’ is sixfold. It is in the six case-endings beginning with the accusative. There are also the tappurisa compounds having different forms other than the six. They are i) amādiparatappurisa and ii) alopatappurisa.

‘Bahubbīhi’ is a compound having the aññapada [?] They are ninefold : i) dvipada tulyādhikaraṇa, ii) dvipada bhinnādhikaraṇa, iii) tipada, iv) nanipātapubbapada, v) sahapubbapada, vi) upamānapubbapada, vii) saṅkhyobhayapada, viii) disantarāḷattha and ix) byatihāralakkhaṇa. The bahubbīhi compounds have two members in the same case relation and are used in six cases.

Two or more nouns joined by the co-ordinating conjunction ‘ca’ (and) being in the same case are called ‘dvandva’. It is of two types : i) itarītarayoga, ii) Samāhāra. The itarītara dvandva compound is always plural and takes the gender of the last member. The ‘samāhāra dvandva compound’ always has singular number and neuter gender. This compound is especially used in the sense of limbs of living beings.

The samāhāra dvandva is formed in different senses. In the dvandva compounds of the words denoting rukkha, tiṇa, pasu, dhana, dhañña, janapada etc., singularity and neuter gender are only optionally applicable. When there is the absence of singular, plural is applicable and gender of the latter word is applicable. This is also called ‘vikappasamāhāradvandva.’⁸⁷

In the conclusion of the chapter on compounds, the author summarizes by this stanza :-

“pubbuttarubhayaññatthap- padhānattā catubbidho
samāsoyaṃ digukamma- dhārayehi ca chabbidho
duvidho abyayībhāvo navadhā kammadhārayo
digu dvidhā tappuriso aṭṭhadhā navadhā bhave
bahubbīhi dvidhā dvandvo samāso caturaṭṭhadhāti.”⁸⁸

“This samāsa is fourfold according to the major members being pubbapada, uttarapada, ubhayapada and aññapada. It is sixfold with the inclusion of digu and kammadhāraya. The abyayībhāva is twofold. The Kammadhāraya is ninefold. The digu is twofold. The tappurisa is eight-fold. The bahubbīhi is ninefold. The dvandva is twofold. Thus, it is thirty-two-fold.”

Ākhyātakaṇḍa : The chapter on Verbs

‘Ākhyāta’ is the pada indicating action (kiriyāpada). The ’ākhyāta’s components are eight types namely : Kāla, kāraka, Purisa, vacana, pada, vibhatti, dhātu and paccaya. Kāla or time is divided into three. Kāraka: case-relation or voice, there are three voices : i) Kattukāraka : Active voice, ii) Kammakāraka : passive and iii) Bhāvakāraka : impersonal constructions. Purisa : Person. There are three persons. Vacana : Number. There are two numbers :- ekavacana : singular and bahuvacana : Plural. Pada : There are two padas : i) the parassapada and ii) attanopada. Vibhatti or case-terminations are eightfold as follows :- i) Vattamānā vibhatti : It indicates the present tense (Paccupannakāla). ii) Pañcamī vibhatti : Imperative. iii) Sattamī vibhatti : Potential. iv) Parokkhā vibhatti : These terminations are used to express a past event not experienced by (present) senses. v) Hiyyattanī vibhatti : Past tense. vi) Ajjattanīvibhatti : Aorist. The forms of Aorist terminations are very rare in literature. vii) Bhavissanti vibhatti : Future tense. viii) Kālātipatti vibhatti : Conditional. This topic is concluded by this stanza :-

“pancamī sattamī vatta- mānā sampatināgate
bhavissanti parokkhādi catassotītakālikā.”⁸⁹

“The terminations called Pañcami, Sattami, and vattamānā are applicable to present (sampati). The bhavissanti is applicable to the future. The four terminations beginning with ‘Parokkha’ are applicable to the past.”

The second part of the chapter on verbs consists of vikaraṇavidhāna: the procedure of the conjugation. It deals with the roots divided into seven types i. e. i) Bhūvādi. ii) Rudhādi. iii) Divādi. iv) Svādi. v) Kiyādi. vi) Tanādi. vii) Curādi. The author concludes by this verse :-

“Bhūvādi ca rudhādi ca divādi svādayo gaṇā
kiyādi tanādī ca curādi cidhādi sattadhā.”⁹⁰

Suffixes are also classified in five divisions :- i) Kattupaccaya, ii) Kammapaccaya, iii) Bhāvapaccaya, iv) Hetukattupaccaya. v) Hetukammapaccaya.

In the final section of the chapter on Verbs, the words ending in ’dhātu-paccayas beginning with ‘kha’ and ending with ‘kārita’ are dealt with. When these suffixes are applied to root, the root’s meaning is changed. There are also suffixes which change a noun into verb. Also the Kārita suffixes i. e. ṇe, ṇaya, ṇāpe, ṇāpaya are dealt with. They bring the sense of ‘cause’ (Hetu).

This outline of the three chapters would reveal the importance of the grammatical topics covered therein. Accordingly, the present attempt deals with those important topics by way of critical presentation of the text in Devanāgarī script, English translation and critical notes wherever necessary. It may be pointed out that herein Rūpasiddhi is appearing for the first time in Devanāgarī which is often convenient for Indian readers. Similarly, the translation of Rūpasiddhi also is appearing first time in English.

Outline of the present attempt

In the field of Pali literature, Rūpasiddhi has become a constant subject of study in the monasteries. The present attempt is to study and interpret some aspects of Rūpasiddhi. The author desires to explore the method of Rūpasiddhi in the light of concerned literature. The thesis has four parts as follows :-

1) Text : Rūpasiddhi has seven chapters. An attempt is being made here, to study the three chapters as follows :-

1.1) Nāmakaṇḍa : The chapter on Nouns.
1.2) Samāsakaṇḍa : The chapter on compounds.
1.3) Ākhyātakaṇḍa : The chapter on verbs.

As the text of this thesis, these chapters are presented in the ‘DEVA-NĀGARI-SCRIPT’ first time. The variant readings are recorded as foot-notes.

2) Translation : Hereby, Rūpasiddhi, though partially, appears in English translation, first of its kind.

3) Notes : Some necessary notes also are presented to explain some rules or examples. Reference may be made to the word ‘ekasesa’ appearing under the rule 68.

4) Bibliography : The thesis uses not only English sources, but also the editions available in Thai, Sinhalese and Burmese Scripts. The Bibliography covers detailed descriptions of the sources.

Thus, the objective of this thesis is to study Buddhappiya’s treatment of nouns, compounds and verbs. It is hoped that this would be the pioneer leading to the further study of remaining aspects of Rūpasiddhi.

In the translation part, the Pali sutta is preceded by teo numbers; the first number indicates the rule number in the Kaccāyana Vyākaraṇa, whereas the second one indicates the rule number according to Rūpasiddhi.

Nāmakanda (the chapter on Nouns)

Now the topic about the nominal case-endings is being told.

‘Nāma’ is so called because (i) it tends towards the meaning and (ii) it brings (fetches) the meaning towards itself or in itself. That is a designation of matter. The noun is twofold : (i) Anvatthanāma (noun according to the sense) and (ii) Rūḷhināma (noun grown by tradition). It is threefold as : (i) masculine, (ii) feminine and (iii) neuter like rukkho (tree), mālā (garland), and dhanaṃ (wealth). It is fourfold as : (i) sāmaññanāma, (ii) guṇanāma, (iii) kiriyānāma and (iv) yadicchanāma. For example : - rukkho (tree), nīlo (dark blue), pācako (a cook), and sirivaḍḍho (rich in glory) etc. It is eightfold as : Avaṇṇantapakatināma (ending in ‘a’ or ‘ā’), Ivaṇṇantapakatināma (ending in ‘i’ or ‘ī’), Uvaṇṇantapakatināma (ending in ‘u’ or ‘ū’), Okārantapakatināma (ending in ‘O’), and Niggahitantapakatināma (ending in ‘aṃ’). In this context, the case endings ‘si’ etc. are applied first after the masculine word ‘purisa’ ending in ‘a’.

(52-60) Jinavacanayuttaṃ hi.

(The rules of Pāli grammar are) applicable to the words of the Conquerer.

This (vidhi) is adhikāra (governing). “Jina” is so called because he conquered five devils. That is the Lord Buddha. The word of the Conquerer is ‘jinavacana’. “Jinavacanayutta” means applicable to the word of that conquerer. (It was) applicable for Magadha’s language which is the original speech (sabhāvanirutti). That is the words of the Lord Buddha called ’the […] basic speech, and thus, it is governing rule.

“People in the ancient times, and Brahmā-s, (and children) who had never listened to the words before and also the Buddha-s spoke in Māgadhi language. It is the original language”.

The governing rules, however, are threefold : (i) sīhagatika adhikāra, (ii) Maṇḍūkagatika adhikāra, and (iii) yathānupubbika adhikāra. The ‘sīhagatika’ is so called because it can look forward and backward. Or that is also ‘yathānupubbika’. Making it different from Sanskrit, in order to prepare the foundation as suitable to the words of the Conquerer, the technical terminology is told (by the grammarian) : -

(53-61) Liṅgaṃ ca nipaccate.

The gender is fixed.

Gender is not different from noun. The gender is determined here just as it is applicable to the discourse of the Lord Buddha. The roots (dhātu) also are (covered) by the word ‘ca’. Afterthat gender is so called by paribhāsā ‘parasamaññā payoge’. That is which has meaning separated from dhātu (root), paccaya (suffix), and vibhatti (case-ending). From here onwards in all the context of the rules regarding vibhatti and paccaya the word liṅga is understood (continued).

(54-62) Tato ca vibhattiyo.

Case-endings are added after the genders.

By the force of ‘ca’ also the words ending in the suffixes tave, […] meaning of gender through kamma etc. and ekatta etc. Then, what are those case-endings ? The word vibhattiyo is governing :-

(55-63) Si-yo, aṃ-yo, nā-hi, sa-naṃ, smā-hi, sa-naṃ, smiṃ-su.

Si-yo, aṃ-yo, nā-hi, sa-naṃ, smā-hi, sa-naṃ, smiṃ-su are called vibhattis (case-endings).

Fourteen words beginning with ‘si’ are called vibhattis. In this context, si and yo belong to paṭhamā, aṃ and yo belong to dutiyā, nā and hi belong to tatiyā, sa and naṃ belong to catutthī, smā and hi belong to pañcamī, sa and naṃ belong to chaṭṭhi, smiṃ and su belong to sattamī. Among the saññāsutta, adhikārasutta, paribhāsāsutta and vidhisutta, the present sutta should be known as ‘saññāsutta’. In vutti, it is asked, “What is the use of the term ‘vibhatti’ ?” The reason is that we have the following rule :- “Amhassa mamaṃ savibhattissa se” (120-243).

Alternatively, this rule should be joined with the previous rules, for the reference to paṭhamā and ekavacana etc. should be understood according to the meaning or according to the technical term belonging to other grammatical tradition. Reference to one is called ‘ekavacana’. Reference to more than one is called ‘bahuvacana’. Completion of two is called ‘dutiyā’ and so on. Otherwise, on the force of ‘ca’ in the preceding rule, this would be irrelevant and meaningless rule. The rules ‘Jinavacanayuttaṃ hi’ (52-60) and ‘Liṅgaṃ ca nipaccate’ (53-61) are understood as continuing. However, the present sutta is composed separately to indicate that the declension also should be made keeping with the discourse of the Lord Buddha.

(56-64) Tad-anuparodhena.

(The gender is fixed) according to the discourse of the Lord Buddha.

The gender as well as the verb by the force of ‘ca’ should be fixed as they do not go against the words of the Lord Buddha. And in this section as well as in the ākhyāta section, the dual is not accepted and the concerned grammatical operations of the terminations etc. are different from Sanskrit. In the context of the word-process in all the terminations beginning with ‘si’, it should be known that it is based on the desire of the speaker.

(284-65) Liṅgatthe paṭhamā.

The nominative case (is) in the sense of gender.

The nominative case is just to indicate the gender. In that context, the pasaṅga of non-fixation of singular or plural arises; and as there is the technical term ‘ekavacana’ when a single one is to be spoken of, the nominative sing. ‘si’ is laid down, if the singularity of the liṅgattha is desired. The word ‘ato’ is continued from the rule ‘Ato nena’ (103-79) and also the word ‘liṅga’ is understood :-

(104-66) So.

(After stems ending in ‘a’), the case-ending ‘si’ becomes ‘o’.

This rule has two padas, that is, ‘si’ and ‘o’. After the gender ending ‘a’, ‘si’ becomes ‘o’. For, in the rule, the expressions shown in nominative are to be understood as changing into genitive case for grammatical substitution. In this context, ‘si’ means case-ending because the present […] sutta (rule) ‘Tato ca vibhattiyo’ (54-62). Similarly, elsewhere, when grammatical operation is to be made on ‘si’ etc., the word ‘vibhatti’ should be understood. The loss of the previous vowel is to be understood as an exception, when usually, the loss of the following vowel occurs according to ‘vā paro asarūpā’ (13-15).

(83-67) saralopo aṃ-ādesappaccaya-ādimhi saralope tu pakati.

The final vowel is elided when the case-ending ‘aṃ’, substitutes and suffixes follow; when, however, the vowel is elided, the word remains in its base form.

The final vowel is elided before case-ending ‘aṃ’, substitutes and suffixes; after the elision of the vowel, the word becomes the basic vocable. Here, the word ‘saralope’ is understood again in order to retain the base form when the modification of following vowel caused by the loss of vowel occurs. The expression ‘aṃ-ādesappaccayādibhūte sare pare’ is accomplished on the strength of the statement about the base form of the following vowel.

“In this context, by the word paccaya, the suffixes ‘ti’ etc. should be understood. The word ‘ādi’ is for inclusion of the verb, derivative etc. And the substitute is considered as base form due to being joined with the suffixes. Therefore, the final vowel is not elided, when ‘abhi’, ‘āha’ etc. follow”.

The word ‘tu’ in the rule is to exclude the loss of vowel in the expressions like ‘bhikkhunī’ etc. It should be carried towards the following […] purisa are purisā; and not ‘purisa purisa’ :-

(388-68) Sarūpānaṃ ekaseso asakiṃ.

Of many (padas) identical in form, only one is retained.

Out of the words or consonants having the same form, only one is retained; others are elided. ‘Asakiṃ’ means ekaseso. Now in this context, the expression ‘asakiṃ’ can be derived from the statement about ‘sarūpa’ words. Why again the word ‘asakiṃ’ is used ? The reply is as follows:- The word ‘asakiṃ’ refers to the padas having the same cases. And this word does not cover the expressions indicating repetition because the expressions of repetition are already accomplished through the word ‘pañcapañcaso’ belonging to the rule ‘vaggā pañcapañcaso mantā’ (7-9). Or alternatively, we may say that ‘ekaseso’ is applicable to the cases where there is reference to co-existents.

“By yogavibhāga, from the expressions ‘ekaseso’, and ‘asakiṃ’, we can have the reference to the virūpa ekasesa found in ‘pitūnaṃ’ etc.”

Similarly, when the plural of the liṅgattha is desired, the suffix ‘yo’ belonging to the nominative plural is added by, ‘bahumhi vattabbe bahuvacanaṃ’ (paribhāsā rule). In this context :- Purisa + yo. The words ‘ato ca’ are understood :-

(107-69) sabbayonīnaṃ ā e.

‘Ā’ and ‘e’ are substituted for all yo-s and ni-s.

the strength of ‘vā’, ‘ā’ is understood. The word ‘sabba’ indicates the entire substitution. The vowel-elision etc. are similar to the preceding vidhi. Therefore, the following example is proved. Purisā tiṭṭhanti. The word ‘vā’ is continued; for we have rūpā rūpāni, aggayo munayo. The word ‘vā’ is in the sense of vavatthitavibhāsā.

’Therefore, in the masculine, this rule is fixed. In neuter, it is not fixed. But in the technical term ‘jha’ (i-vaṇṇa), the state of ‘e’ does not occur (asanta). This is indicated by vā.”

Similarly, when the vocative case is desired, the rule ‘Liṅgatthe paṭhamā’ (646-65) should be understood :-

(285-70) Ālapane ca.

(The nominative case is) also used in addressing a person.

‘Ālapanaṃ’ means speaking face to face. That is addressing. The ending of the first case is used to express the sense of addressing as well as to signify the sense of the crude form. Process of singular number etc. should be operated as before. In the context of ‘Purisa + si’ :-

(57-71) Ālapane si gasañño.

In the vocative case the (suffix) ‘si’ is called ‘ga’.

In the vocative case, the case-ending ‘si’ is technically denominated as ‘ga’. Thus, this is the technical term ‘ga’. The word ‘ge’ from the rule ‘bho ge tu’ (243-110) is continued :-

(244-72) Akāra-pitādi-antānaṃ ā.

The vowel ‘a’ and the final vowel of ‘pitu’ etc. (followed by ‘ga’) is changed into ‘ā’.

When ‘ga’ (vacative case-ending ‘si’) follows, the vowel ‘a’ and also the final of the words ‘pitu’, ‘satthu’ etc. are changed into ‘ā’. Now, the words ‘ge’ (from the rule ‘bho ge tu’ 243-110) and ‘rassaṃ’ (from the rule ‘jhalapā rassaṃ’ 245-152) are understood.

(246-73) Ākāro vā.

When ‘ga’ follows, vowel ‘ā’ belonging to gender is shortened optionally.

This is applicable only when address is made to one who is not at distance.

(220-74) Sesato lopaṃ gasi pi.

After remaining stems the nominative and vocative case- ending ‘si’ is elided.

The stems not included in the rules ‘so siṃ syā ca’ (189-113), ‘sakhato gasse vā’ (113-132) and ‘ghate ca’ (114-178) etc. are refered to by the word sesa. After these ‘sesa-s’ stems, ‘ga’ and ‘si’ are elided. The word ‘api’ is for including additional meaning. Now, in this context, even if ‘si’ includes ‘ga’ stems, ‘ga’ is mentioned separately to indicate that here ‘si’ does not include ‘ga’. The words ‘bhavanta’ or ‘he’ are to be applied by some grammarians for making ‘ālapana’ clearly. Bho purisa tiṭṭha or bho purisā. It is not different in plural :- Bhavanto purisā titthatha.

(280-75) Yaṃ karoti taṃ kammaṃ.

That which (an agent) does is called an ‘object’.

That kāraka which one does, changes or obtains and which is the sign of verb, is called ‘kamma’.

(297-76) Kamatthe dutiyā.

The second case-ending is used in the sense of object.

The ending of the second case is used in denoting the object. ‘Aṃ’ is belonging to the second case-ending (and) singular as previous. When the vowel is elided by the force of the word ‘saralopo’ (83-67) and when the lengthening is caused by the rule ‘dīghaṃ’ (15-17), the base form is retained. Purisaṃ passa. In plural, the case-ending ‘yo’ is changed into ‘e’ by the rule ‘sabbayonīnaṃ ā e’ (107-69). Purise passa. Similarly, it is desirable that the word ‘kattu’ should be defined :-

(281-77) Yo karoti sa kattā.

The doer of an action is called an agent.

One who himself does an action is called the agent. Now, the word ‘tatiyā’ (648-83) is understood :-

(288-78) Kattari ca.

Also (the third case-ending is used) in denoting the agent.

The ending of the third case is used in denoting the agent too. Now about ‘nā’ belonging to the third case-ending, singular :-

(103-79) Ato n-ena.

After stems ending in ‘a’ the case-ending ‘nā’ becomes ‘ena’.

The case-ending is not denoted by the word ‘ena’. The case-ending ‘nā’ becomes ‘ena’ after stems ending in ‘a’. Saralopa etc. are applicable. Purisena kataṃ. Now regarding the plural number :-

(101-80) Su-hi-su akāro e.

The final ‘a’ becomes ‘e’ before ‘su’ and ‘hi’.

When the case-endings ‘su’ and ‘hi’ follow, the final ‘a’ which is related to gender becomes ‘e’.

(99-81) smā-hi-smiṃ-naṃ mhābhimhi vā.

The case-endings ‘smā’, ‘hi’, and ‘smiṃ’ are optionally changed into ‘mhā’, ‘bhi’ and ‘mhi’ respectively.

After all bases ‘smā’, ‘hi’ and ‘smiṃ’ are optionally changed into mhā, bhi and mhi respectively. Purisebhi purisehi kataṃ. Similarly, when the definition of karaṇa is desired :-

(279-82) Yena vā kariyate taṃ karaṇaṃ.

That by means of which action has been done is called ‘karaṇa’.

That by means of which something has been done, seen or heard is called Karaṇa (instrument).

(286-83) Karaṇe tatiyā.

The third case-ending is used in the sense of an instrument.

[…] The remaining (vidhi) is similar to that of kattā. For example :- Āviṭṭhena purisena so puññaṃ karoti. [He (god) makes merit for the men to whom he is living in (i.e. his body)]. Purisebhi puriṣehi. Similarly, when the definition of ‘sampadāna’ is desired :-

(276-84) Yassa dātukāmo rocate dhārayate vātaṃ sampadānaṃ.

One to whom something is desired to be given, entertained or borne, is called ‘sampadāna’.

One to whom something is desired to be given, or one who entertains by something or one from whom something is borne is called the sampadāna kāraka.

(293-85) Sampadāne catutthī.

The fourth case-ending is used in the sense of ‘sampadāna’ (dative case).

The fourth case-ending is used after a word denoting the recipient (dative case). The (case-ending) ‘sa’ is belonging to dative case, singular.

(61-86) Sa āgamo se.

The sound ‘sa’ is inserted when the case-ending ‘sa’ follows.

After gender in all instances, when the case-ending ‘sa’ follows, the sound ‘sa’ is augmented. Purisassa dhanaṃ dadāti (He is giving wealth to a man). Now, in the context of plural, the word ‘dīghaṃ’ (15-17) is to be understood :-

(89-87) Su-naṃ-hisu ca.

vowel of stems, too becomes long.

These case-endings i. e. ‘su’, ‘naṃ’ and ‘hi’ having followed, all final vowels of stems are to be lengthened. By the force of ‘ca’, the rule becomes not applicable sometimes to the stems ending in ‘i’ and ‘u’. Now, when the definition of ‘apādāna’ is desired :-

(271-88) Yasmādapeti bhayamādatte vā taṃ apādānaṃ.

From which someone goes away or fear arises, or something is received, is called ‘apādāna’.

The ablative case relation (apādānakāraka) signifies that from something someone goes away, fear arises, or something is received.

(295-89) Apādāne pañcami.

The fifth case-ending is used in the ablative case.

The endings of the fifth case are used to denote the ablative. The (case-ending) ‘smā’ belongs to pañcamī ekavacanaṃ. Now, the words ‘ato’ (103-79) and ‘sabbesaṃ ā e’ (107-69) are understood :-

(108-90) Smā-smiṃnaṃ vā.

(After stems ending in ‘a’) the case-endings ‘smā’ and ‘smiṃ’ optionally (become ‘ā’ and ‘e’ respectively).

After stems ending in ‘a’, these case-endings ‘smā’ and ‘smiṃ’ sometimes, are substituted by ‘ā’, and ‘e’ respectively. Similarly, sometimes in other (examples), ‘smā’ is changed into ‘mhā’. For example :- Purisā, purisamhā, purisasmā apeti. In bahuvacana, all case-endings are similar to ‘bhi’. For example :- purisebhi, purisehi apeti. Now about the definition of sāmī :-

(283-91) Yassa vā pariggaho taṃ sāmī.

One to whom something belongs, is called the owner.

One to whom some property belongs is called ‘sāmi’ (an owner).

(301-92) Sāmismiṃ chaṭṭhī.

The sixth case-ending is used in the sense of the owner.

The endings of the sixth case are used in denoting the owner (in the genitive case). In all instances, there is similar form of catutthī and chaṭṭhī except when there is the substitute ‘āya’. “Purisassa etaṃ dhanaṃ, purisānaṃ”. Now about the definition of ‘okāsa’ :-

(278-93) Yodhāro taṃ okāsaṃ.

That which is the site is called ‘okāsa’ (location).

The site of an action of agent and object is called the Kāraka okāsa (location).

(302-94) Okāse sattamī.

The seventh case-ending is used in the sense of location.

The endings of the seventh case are used in denoting location. ‘Smiṃ’ is belonging to seventh case-ending and singular. It is changed into ‘e’ by the rule ‘smā smiṃnaṃ vā’ (108-90). And it becomes ‘mhi’. For example :- purise, purisamhi, purisasmiṃ patiṭṭhitaṃ. There is the vowel ‘e’ in purisebhi purisehi; purisassa, purisānaṃ; purisā purisamhā purisasmā, purisebhi, purisehi; purisassa, purisānaṃ; purise, purisamhi, purisasmiṃ, purisesu. Similar is the declension of the following words :- sugato, sugatā; bho sugata or bho sugatā, bhavanto sugatā; sugataṃ; sugate; sugatena sugatebhi, sugatehi; sugatassa, sugatānaṃ; sugatā sugatamhā sugatasmā, sugatebhi sugatehi; sugatassa, sugatānaṃ; sugate sugatamhi sugatasmiṃ sugatesu. Thus :-

“Sura (god), asura (demon), nara (man), uraga (snake), nāga (serpent), yakkha /, gandhabba (divine musician), kinnara (a divine little bird with a head like man’s), manussa (man), pisāca (goblin), peta (ghost spirit) /, mātaṅga (elephant), jaṅgama, turaṅga (horse), varāha (boar, pig), sīha (lion)/, byaggha (tiger), accha (bear), kacchapa (tortoise), taraccha (hyena), miga (deer), assa (horse), soṇa (dog)/, āloka (light), loka (world), nilaya (dwelling), anila (wind), cāga (donation), yoga, / vāyāma (perserverance), gāma (village), nigama (small town), āgama (scripture), dhamma (doctrine), kāma (desiring), / saṅgha (group of monks), ogha (a flood of water), ghosa (sound), paṭigha (repulsion), āsava (canker), kodha (anger), lobha (greed),/ sārambha, thambha (rigidity), mada (vanity), māna (conceit), pamāda (heedlessness), makkha (detraction), / punnāga (species of tree), pūga (betel nut tree), panasa (the jackor tree), asana (the tree pentaptera tomentosa), campaka (the campaka tree), amba (mango tree), / hintāla (a kind of palm), tāla (the palmyra tree), bakula (the tree mimusops […] tree (creeper), / mandāra (the coral tree), kunda (the jasmine), pucimanda (the nimba tree), karanja (the tree pongamia glabra), rukkha (tree), / mayura (peacock), sakuṇa (bird), aṇḍaja (egg born), koñca (the heron), and haṃsa (swan) etc.”

But there is the distinction of the words mano etc. in the case-endings ‘nā’, ‘sa’, ‘smā’ and ‘smiṃ’. In other (case-endings) they are similar to ‘purisa’. For example :- mano, manā; ‘he mana or he manā’ ; Bhavanto manā, manaṃ, mane. The word vā is understood in the following :-

(181-95) Manogaṇādito smiṃnānaṃ i - ā.

After the words of the mano group etc. the case-endings ‘smiṃ’ and ‘nā’ are optionally changed into ‘i’ and ‘ā’ respectively.

The group (of words) beginning with the word ‘mano’ is called ‘manogaṇa’. After the words of mano group etc. the case-endings ‘smiṃ’ and ‘nā’ are optionally changed into ‘i’ and ‘ā’ respectively. Because of the word ‘ādi’ also the words ‘bila’, ‘pada’ etc. are included. The word ‘manogaṇādito’ is to be understood in the following :-

(184-96) Sa sare vāgamo.

When a vowel follows, ‘sa’ is (optionally) augmented (to the words of the mano group etc.)

‘sa’ is optionally augmented to the words of the mano group etc. if a vowel of a case-ending follows :- ‘manasā, manena etc.’. The word ‘vā’ indicates vavatthitavibhāsā. Therefore, in the examples :- mano manā manaṃ mane manaāyatanaṃ etc., ‘sa’ is not augmented. In (the examples):- ‘[…] mānasikaṃ, cetasikaṃ’ etc. ‘sa’ is obligatory.’ manebhi, manehi. The word ‘vā’ is understood in the following :-

(182-97) Sassa co.

(After the words of the mano-group etc.) ‘sa’ is changed into ‘o’.

The case-ending ‘sa’ is optionally changed into ‘o’ after words of the mano-group etc. (and) ‘sa’ is augmented. For example :- manaso, manassa manānaṃ; manā, manamhā, manasmā manebhi, manehi; manaso manassa, manānaṃ; manasi mane manamhi manasmiṃ, manesu. The following words, together with others, are included in the manogaṇa :-

“vaco (speech), vayo (age), tejo (spendour), / tapo (penance), ceto (mind), tamo (darkness), yaso (fame, glory),/ ayo (iron), payo (milk), siro (head), chando (intention), / saro (pool), uro (breast), raho (secret), aho (day) etc.”.

The differense about the word guṇavantu is :- ‘guṇavantu + si’. The words ‘savibhattissa ntussanto’ (120-243) and ‘sabbasseva ntussa’ (122-99) are governing in the following :-

(124-98) Ā simhi.

When (the suffix ‘ntu’) is followed by the case-ending ‘si’, it is changed into ‘ā’ (together with the case-ending).

If the case-ending ‘si’ follows, the entire ‘ntu’ suffix with the case-ending is changed into ‘ā’ :- ‘guṇavā’ etc. The words ‘yomhi paṭhame’ (121-233) and ‘vā’ (123-103) are understood by ‘sīhagati’ (looking forward and backword), in the following :-

(122-99) Ntussa nto.

When the suffix ‘ntu’ is followed by the first case-ending ‘yo’, it is changed into ‘nto’ together with the case-ending.

The first case-ending ‘yo’ having followed, the entire ‘ntu’ suffix with the case-ending becomes changed into ‘nto’ :- ‘guṇavanto tiṭṭhanti’. The words ‘su-naṃ hisu’ (89-87) and ‘attaṃ’ (90-252) are understood in the following :-

(92-100) Ntussanto yosu ca.

The final vowel of the suffix ‘ntu’ followed by the case- endings ‘su’, ‘naṃ’, ‘hi’ and ‘yo’, is also (changed into ‘a’).

The case-endings i.e. su, naṃ, hi and yo, having followed, the final of the suffix ‘ntu’ too, is changed into ‘a’. By the force of ‘ca’, other case-endings also are included i. e. aṃ, nā, smā, and smiṃ. Thus :- ‘guṇavantā’. When the substitution of the ending had completed by sixth case-ending, and again ‘yo’ is to be changed into ‘i’ because of the force of the word ‘anta’ :- ‘guṇavanti’. The word ‘aṃ’ (125-198) is understood in the following :-

(126-101) Avaṇṇā ca ge.

When (the suffix ‘ntu’) is followed by the case ending ‘ga’ (it is changed into (‘aṃ’) a, and ā (together with the case-ending.)

If the case-ending ‘ga’ follows, the entire ‘ntu’ together with the case-ending is changed into ‘aṃ’, a and ā :- bho guṇavaṃ, bho guṇava, bho guṇavā, bhavanto guṇavanto guṇavantā; guṇavantaṃ, guṇavante. The

(127-102) Totitā sasmiṃnāsu.

(when the suffix ‘ntu’ is) followed by the case endings sa, smiṃ, and nā, it is (optionally) changed into ‘to’, ‘ti’ and ‘tā’.

When sa, smiṃ and nā follow, the entire ‘ntu’ suffix together with the case-ending optionally becomes ‘To’, ‘Ti’ and ‘Tā’ respectively. ‘Guṇavatā, guṇavantena, guṇavantebhi, guṇavantehi’.

(123-103) Ntassa se vā.

(When the suffix ‘ntu’) is followed by the case ending ‘sa’, it is optionally changed into ‘ntassa’.

If the case-ending ‘sa’ follows, the entire suffix ‘ntu’ together with the case-ending becomes optionally changed into ‘ntassa’. Guṇavantassa guṇavanto.

(128-104) Naṃhi taṃ vā.

When (the suffix ‘ntu’) is followed by the case ending ‘naṃ’, it is optionally changed into ‘taṃ’.

If the case-ending ‘naṃ’ follows, the entire suffix ‘ntu’ together with the case-ending is optionally changed into ‘taṃ’. Guṇavataṃ guṇavantānaṃ. The case-ending ‘smā’ is changed into ‘nā’ by the rule ‘amhatumhantu’ (270-120) etc. “Guṇavatā guṇavantā guṇavantamhā guṇavantasmā, guṇavantebhi guṇavantehi; guṇavantassa gunavato, guṇavataṃ guṇavantānaṃ; guṇavati guṇavante guṇavantamhi guṇavantasmiṃ, guṇavantesu”. Similar are the words ’guṇavā, kulavā, phalavā, yasavā, dhanavā, sutavā, cāgavā, himavā, balavā, sīlavā, paññavā etc. When the suffix ‘si’ follows the word (90-250), ntussanto (122-99) are to be made.

(94-105) simhi vā.

(The final vowel of suffix ‘ntu’) when followed by the case-ending ‘si’ is optionally (changed into vowel ‘a’).

If the case-ending ‘si’ follows, the final of the suffix ‘ntu’ is optionally changed into ‘a’. Thus the ‘a ending’ is applicable here :- ‘himavanto, himavā’. The remaining forms are like those of the word ‘guṇavantu’. The word ‘vā’ is to be understood again for avoiding ‘a ending’ in the cases of the words other than ‘himavantu’. Therefore,, there is not the fault of ‘atipasaṅga’ in the cases of words guṇavantu etc. Similarly:- ‘satimā, dhitimā, gatimā, matimā, mutimā, muttimā, jutimā, sirimā, hirimā, thutimā, ratimā, yatimā, sucimā, kalimā, balimā, kasimā, rucimā, buddhimā, cakkhumā, bandhumā, hetumā, setumā, ketumā, rāhuma, bhāṇumā, khāṇumā, vijjumā etc.’ There are different forms of satimantu and bandhumantu when the suffixes ‘aṃ’ and ‘sa’ follow. The words ‘attaṃ’ (90-250) and ‘ntussa’ (123-103) are understood in the following :-

(93-106) Sabbassa vā aṃsesu.

The entire suffix ‘ntu’, when followed by the case-endings ‘aṃ’ and ‘sa’ is optionally (changed into the vowel ‘a’.)

When the case-endings ‘aṃ’ and ‘sa’ follow, the entire suffix ‘ntu’ is optionally changed into ‘a’. In this rule also, the expression of the word ‘vā’ does no make ‘atippasaṅga’ because there is vavatthitavibhāsā :- satimaṃ, satimantaṃ, bandhumaṃ, bandhumantaṃ, satimassa satimato satimantassa, bandhumassa bandhumato bandhumantassa. The remaining forms […] are alike. Now, the difference in the case of the word ‘gacchanta’ :- ‘gacchanta-si’. The word vā is understood :-

(186-107) Simhi gacchantādīnaṃ ntasaddo aṃ.

The part ‘nta’ belonging to gacchanta etc. followed by the case-ending ‘si’ is changed into ‘aṃ’.

If the case-ending ‘si’ follows, ‘nta’ of gacchanta etc. is optionally changed into the form ‘aṃ’. The vowel and the case-ending ‘si’ are elided:- So gacchaṃ/ gacchanto gaṇhāti. When the words ‘gacchantādīnaṃ’ and ‘ntasaddo’ are understood :-

(187-108) Sesesu ntuva.

(‘Nta’ of gacchanta etc.) followed by the other case-endings is to be treated as ‘ntu’.

When the other case-endings follow, the ‘nta’ of gacchanta etc. is to be treated like the suffix ‘ntu’. In absence of ‘si’, this is extended into kāriya. The remaining forms are similar to ‘guṇavantu’. “Te gacchanto gacchantā; bho gacchaṃ bho gaccha bho gacchā, bhavanto gacchanto gacchantā; (gacchaṃ) gacchantaṃ, gacchante; gacchantā gacchantena, gacchantebhi gacchantehi; gacchato gacchantassa, gacchataṃ gacchantānaṃ; gacchatā gacchantamhā gacchantasmā, gacchantebhi gacchantehi; gacchato gacchantassa, gacchataṃ gacchantānaṃ; gacchati gacchante gacchantamhi gacchantasmiṃ, gacchantesu.

“mahaṃ, caraṃ, tiṭṭhaṃ, / dadaṃ, bhuñjaṃ, suṇaṃ, pacaṃ, /
jayaṃ, jīraṃ, vacaṃ, mīyaṃ, / saraṃ, kubbaṃ, japaṃ, vajaṃ” etc.

‘ga’, ‘yo’, ‘nā’ and ‘sa’ follow :- so bhavaṃ. The word ‘bhavato’ is to be understood :-

(175-109) Obhāvo kvaci yosu vakārassa.

(The ‘va’ of bhavanta) followed by the case-ending ‘yo’ is sometimes changed into ‘o’.

When the case-ending ‘yo’ follows, the sound ‘va’ of bhavanta sometimes, becomes ‘o’. Te bhonto bhavanto bhavantā. The word ‘bhavato’ is to be understood in the following :-

(243-110) Bho ge tu.

(The word ‘bhavanta’) followed by ‘ga’ is also changed into ‘bho’.

When ‘ga’ (vocative case-ending si) follows, the entire word bhavanta is changed into ‘bho’. It is also substituted by ‘bhante’ and ‘bhontā’ etc. by the word ‘tu’. The ‘ga’ is elided. Bho bhante bhonta bhontā, bhonto bhavanto bhavantā; bhavantaṃ, bhonte bhavante. It becomes ‘o’ when case-endings ‘nā’ and ‘sa’ follow, by yogavibhāga “Obhāvo kvaci” (244-109). Bhotā bhavatā bhavantena, bhoto bhavato bhavantassa etc.

(243-111) Bhadantassa bhaddantabhante.

The word ‘bhadanta’ is substituted by bhaddanta, bhante.

When ‘ga’ (vocative case-ending si) and ‘yo’ follow, the entire word ‘bhavanta’ is sometimes changed into bhaddanta and bhante. Bho bhaddanta bhante bhadanta or bhadantā etc. is similar to the word ‘purisa’.

(185-112) Santasaddassa so bhe bho cante.

is also augmented at the end of it.

If ‘bha’ follows, the entire word ‘santa’ is changed into ‘sa’, and ‘bha’ is also augmented at the end of it. By the force of ‘ca’, sometimes, in a compound, though it is not followed by ‘bha’ it is changed into ‘sa’. Sabbhi. What is the purpose of ‘bhe’ ? For in the word ‘santehi’, this substitute is not found. The remaining forms are similar to those of gacchanta. There is the difference in the forms of the words rāja, brahma, atta, sakha etc. Similarly, the case-ending ‘si’ is continued. Rāja + si :- The rule “brahmattasakharājādito” (188-115) is governing :-

(189-113) Syā ca.

The case-ending ‘si’ becomes ‘ā’.

The case-ending ‘si’ used after the words brahma, atta, sakha, rāja etc. is changed into ‘ā’. Due to the force of ‘ādi’ (270-120) it is found also after the words ātuma etc. The vowel is elided. Rājā tiṭṭhati.

(190-114) Yonaṃ āno.

The case-ending ‘yo’ becomes ‘āno’.

The case-ending ‘yo’ used after the words brahma, atta, sakha, rāja etc. is changed into ‘āno’. Rājāno tiṭṭhanti, bho rāja bho rājā, bhavanto rājāno. The word ‘vā’ is understood in the following :-

(188-115) Brahma-atta-sakha-rājādito aṃ ānaṃ.

After brahma, atta, sakha, rāja etc. the case-ending ‘aṃ’ becomes ‘ānaṃ’.

changed into ‘ānaṃ’. rājānaṃ / rājaṃ passa, rājāno. The words ‘savibhattissa’ (120-243) and ‘rājassa’ (169-117) are understood in the following :-

(137-116) Nāmhi raññā vā.

(The word rāja) followed by the case-ending ‘nā’ is optionally changed into raññā.

If the case-ending ‘nā’ follows, the entire word ‘rāja’ together with the case-ending is optionally changed into ‘raññā’. raññā / rājena kataṃ.

(169-117) Rājassa rājū sunaṃhisu ca.

The word ‘rāja’ followed by the case-endings su, naṃ, and hi is changed into ‘rājū’ too.

When the case-endings su, naṃ and hi follow, the entire word ‘rāja’ is changed into ‘rājū’. The word ‘ca’ means indefiniteness (vikappana). Lengthening is by the rule “sunaṃhisu ca” (89-87). Rājūbhi rājūhi, or rājebhi rājehi. The word “savibhattissa” (120-243) is governing in the following :-

(135-118) Rājassa rañño rājino se.

When the word ‘rāja’ is followed by the case-ending ‘sa’, it is changed into rañño (or) rājino.

If the case-ending ‘sa’ follows, the entire word ‘rāja’ together with the case-ending is substituted by rañño or rājino. rañño / rājino dehi. The word ‘rājassa’ is understood in the following :-

(136-119) Raññaṃ naṃhi vā.

is changed into ‘raññaṃ’.

If the case-ending ‘naṃ’ follows, the entire word rāja together with the case-ending is optionally substituted by ‘raññaṃ’. Raññaṃ rājūnaṃ rājānaṃ. Now regarding the fifth case-ending :-

(270-120) Amha-tumha-ntu-rāja-brahma-atta-sakha-satthu-pitādīhi smā nāva.

The suffix ‘smā’ is to be known as ‘nā’ after the words amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc.

After the words amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc. the case-ending ‘smā’ is to be known as ‘nā’. Thus, this rule represents ‘nā’ for ‘smā’. The explanation of ‘atidesa’, however, is sixfold. And it is told :-

“Atidesa is sixfold :- (i) byāpadesa ii) nimitta
(iii) taṃrūpa (iv) taṃsabhāva (vi) sutta and (vii) kāriya.”

Among these, this rule is called ‘taṃrūpātidesa’ by the strength of the reading ‘brahma, atta, sakha etc.’ The remaining forms are similar to those of instrumental. Raññā, rājūbhi rājūhi, rājebhi rājehi apeti; rañño rājino, raññaṃ rājūnaṃ rājānaṃ santakaṃ. The word ‘rājassa’ is understood in the following :-

(138-121) Smiṃhi raññe rājini.

(The word rāja) followed by the case-ending ‘smiṃ’ is changed into raññe, rājini.

with the case-ending is changed into raññe and rājini. For example :- raññe rājini rājūsu rājesu patiṭṭhitaṃ. The word brahma is declined differently when it is followed by ‘ga’, ‘nā’ ‘sa’ and ‘smiṃ’, brahmā, brahmāno. The words ‘ālapane ca’ (287-70) and ‘e’ (192-135) are understood :-

(193-122) Brahmato gassa ca.

After ‘brahma’, also the ‘ga’ is substituted.

The ‘ga’ (vocative case-ending si) too, used after ‘brahma’ is changed into ‘e’. By the force of ‘ca’ ‘e’ is continued. Bho brahme bhavanto brahmāno; brahmānaṃ brahmaṃ brahmāno. The words ‘brahmassa’ and ‘anto’ are understood by vipariṇāma :-

(198-123) Uttaṃ sanāsu.

(The final vowel) followed by the case-endings ‘sa’ and ‘nā’ is changed into ‘u’.

When the case-endings ‘sa’ and ‘nā’ follow, the final of the word ‘brahma’ is changed into the state of ‘u’. The expression of ‘u’ by the word ‘uttaṃ’ is to express that sometimes it is not found. Brahmunā brahmebhi brahmehi. Now, first, when followed by ‘sa’, the change into the state of ‘u’ is made; Then, the technical terms ‘jha’ and ‘la’ are applicable by ‘ivaṇṇuvaṇṇā jhalā’ (58-29).

(117-124) Jhalato sassa no vā.

After ‘jha’ and ‘la’, the case-ending ‘sa’ optionally becomes ‘no’.

After ivaṇṇa and uvaṇṇa technically called ‘jha’ and ‘la’, the case-ending ‘sa’ optionally becomes ‘no’. Brahmuno brahmassa, brahmānaṃ […] The state of ‘nā’ is also applicable by atidesa in ablative. brahmunā, brahmebhi brahmehi; brahmuno brahmassa, brahmānaṃ or brahmūnaṃ.

(197-125) Brahmato tu smiṃ ni.

The case-ending ‘smiṃ’, however, used after brahma is changed into ‘ni’.

After the word ‘brahma’ the case-ending ‘smiṃ’ is changed into ‘ni’. By the force of ‘tu’, also after the words kamma, camma, and muddha etc. sometimes (it is changed into ‘ni’). brahmani, brahmesu. The word ‘atta’ is declined differently from instrumental etc. Attā, attāno; bho atta bho attā, bhavanto attāno; attānaṃ attaṃ, attāno. In the case-ending ‘nā’, by the force of ‘ca’ the final vowel of ‘atta’ is optionally changed into ‘a’ according to the rule ‘akammantassa ca (160-197)’. Attanā or attena.

(211-126) Attanto hismiṃ-ana-attaṃ.

(The final) followed by the case-ending ‘hi’ is changed into ‘ana’.

The final vowel of the word ‘atta’ is changed into the state of ‘ana’ before the case-ending ‘hi’. Attanebhi attanehi. The words ‘tato’ (212-129) and ‘attanto’ (211-126) are understood in the following :-

(213-127) Sassa no.

The case-ending ‘sa’ is changed into ‘no’.

After that, that is, after the word ‘atta’, the case-ending ‘sa’ is changed into ‘no’. Attano, attānaṃ.

(214-128) Smā nā.

The case-ending ‘smā’ is changed into ‘nā’.

[…] After that, that is, after the word ‘atta’ the case-ending ‘smā’ is changed into ‘nā’. Attanā apeti. Even if this being accomplished just by the atidesa of the state of nā, it is not joined with the following rule, but it is separated in order to indicate different meaning. Thus the final ‘ta’ of ‘atta’ is sometimes changed into ‘ra’, when ‘ja’ follows. The word ‘attato’ is understood in the following :-

(212-129) Tato smiṃ ni.

The case-ending ‘smiṃ’ used after is changed into ‘ni’.

After that, that is, after the word ‘atta’, the case-ending ‘smiṃ’ is changed into ‘ni’. Attani attanesu. The word ‘sakha’ is declined differently:- Sakhā sakhāno. The word ‘yonaṃ’ (190-114) is to be understood :-

(191-130) Sakhato cāyono.

And (the case-ending ‘yo’ used) after ‘sakha’ is changed into ‘āyo’ and ‘no’.

After the word ‘sakha’ the case-ending ‘yo’ is changed into ‘āyo’ and ‘no’. Sakhāyo.

(194-131) Sakhantassa-i no-nā-naṃ-sa-esu.

The final of the word ‘sakha’ followed by the case-endings ‘no’, ‘nā’, ‘naṃ’ and ‘sa’ is changed into ‘i’.

When the case-endings ‘no’, ‘nā’, ‘naṃ’ and ‘sa’ follow, the final of ‘sakha’ is changed into ‘i’. Sakhino tiṭṭhanti. When for vocative, the technical term ‘ga’ (287-70) is applied :-

(113-132) Sakhato gassa e vā.

After ‘sakha’ the ‘ga’ is optionally changed into ‘e’.

The ‘ga’ is optionally changed into ‘a’, ‘ā’, ‘i’, ‘ī’ and ‘e’ after ‘sakha’. Alternatively, by the force of ‘vā’ it is sometimes, changed into ‘e’ after other words also. For example :- bhaddante ise etc. ‘E’ is so called because of combination of a, ā, i, ī, and e. The preceding vowel is elided by sequence. Bho sakha, bho sakhā bho sakhi bho sakhī bho sakhe, bhavanto sakhāno sakhāyo sakhino. The words ’sakhantassa (194-131), and ‘āro’ (195-134) are understood in the following :-

(196-133) Su-naṃ-aṃ-su vā.

(The final of the word ‘sakha’) followed by the case-ending ‘su’, ‘naṃ’ and ‘aṃ’ is optionally changed (into ‘āra’).

When the case-endings ‘su’, ‘naṃ’, and ‘aṃ’ follow, the final of sakha is optionally changed into ‘āra’. Sakhāraṃ, sakhānaṃ, sakhaṃ, sakhāno, sakhāyo sakhino; sukhinā. The word ‘sakhantassa’ (194-131) is understood :-

(195-134) Āro himhi vā.

(The final vowel of the word ‘sakha’) followed by the case-ending ‘hi’ is optionally changed into ‘āra’.

When the case-ending ‘hi’ follows, the final of ‘sakha’ is optionally changed into ‘āra’. Sakhārebhi sakhārehi sakhebhi sakhehi. When ‘i’ is substituted, the genitive is changed into ‘no’ by the rule “jhalato sassa no vā” (117-124). Sakhino […] sakhissa, sakhārānaṃ sakhīnaṃ. The case-ending sakhissa, sakhārānaṃ sakhīnaṃ. The word ‘sakhato’ (191-135) is understood:-

(192-135) smiṃ-e.

The case ending ‘smiṃ’ is changed into ‘e’

The case-ending ‘smiṃ’ used after sakha is changed into ‘e’. This rule is freshly laid down to indicate obligation. Sakhe, sakhāresu, sakhesu. The word ‘ātuma’ is to be declined in the first case and second case like ‘atta’. Ātuma, ātumāno; bho ātuma bho ātumā, bhavanto ātumāno; ātumānaṃ ātumaṃ, ātumāno; ātumānena etc. are similar to ‘purisa’. There is difference in the case of puma :- “Puma + si”. Now, here the word ‘savibhattissa (120-243)’ is governing :-

(152-136) Pumantassa ā simhi.

If the case-ending ‘si’ follows, the final of puma is changed into ‘ā’.

The final vowel of ‘puma’ followed by the case-ending ‘si’ is changed into ‘ā’ together with the case-ending. By the force of the word ‘anta’, it is to be understood that the final of the stems ‘maghava’, ‘yuva’ etc. too (is changed into ‘ā’). Pumā. Now, the word ‘pumantassa (222-327)’ also is governing :-

(155-137) Yosu-āno.

If the case-ending ‘yo’ follows, (the final of the word ‘puma’) is changed into ‘āno’.

The final of the word ‘puma’ followed by the case-ending ‘yo’ is changed into ‘āno’ together with the case-ending. Pumāno.

(153-138) Aṃ ālapana-ekavacane.

(The final vowel of the word ‘puma’) followed by the vocative in singular number is changed into ‘aṃ’.

If the vocative in singular number follows, the final of the word ‘puma’ together with the case-ending is changed into ‘aṃ’. He pumaṃ, he pumāno; pumaṃ pumāno. The word ‘ā’ is understood in the following:-

(159-139) U nāmhi ca.

If the case-ending ‘nā’ follows, (the final of the word puma) is changed also into ‘u’.

The final of the word ‘puma’ followed by the case-ending ‘nā’ is optionally changed into ‘ā’ and ‘u’. By the force of ‘ca’ also the final of the words puma, kamma and thāma are changed into ‘u’ when the case-endings ‘sa’ and ‘smā’ follow. Pumānā pumunā or pumena. The word ‘āne’ is understood in the following :-

(157-140) Hivibhattimhi ca.

Also when the case-ending ‘hi’ follows.

And if the case-ending ‘hi’ follows, the final of the word ‘puma’ is changed into ‘āne’. The word vibhatti is used in order to cancel ‘savibhatti’. Pumānebhi pumānehi. By the force of ‘ca’, when any case-ending follows, the final of the words ‘yuva’, ‘maghava’ etc. is changed into ‘āna’. By the force of ‘ca’ in the rule “u nāmhi ca” (159-139) the case-endings ‘sa’ and ‘smā’ having followed, the final of puma is optionally changed into ‘u’. It (is changed) into ‘no’ by the rule “jhalato sassa no […] is understood in the following :-

(215-141) Jhalato ca.

Also after ‘jha’ and ‘la’.

The case-ending ‘smā’ used after the words called ‘jha’ and ‘la’ is changed into ‘nā’. The use of ‘ca’ indicates that sometimes it is prevented. Pumānā pumunā pumā pumamhā pumasmā, pumanebhi pumānehi pumebhi pumehi; pumuno pumassa, pumānaṃ.

(156-142) Āne smiṃ-mhi vā.

(The final of ‘puma’) followed by the case-ending ‘smiṃ’ is optionally changed into ‘āne’.

If the case-ending ‘smiṃ’ follows, the final vowel of the word ‘puma’ together with the case-ending is optionally changed into ‘āne’. pumāne pume pumamhi pumasmiṃ.

(158-143) Susmiṃ ā vā.

(The final of the word ‘puma’) followed by the case-ending ‘su’ is optionally changed into ‘ā’.

If the case-ending ‘su’ follows, the final of the word ‘puma’ is optionally changed into ‘ā’. Pumāsu pumesu. Now, in the case of the words like yuva :- Yuva + si. By the force of ‘anto’ it is changed into ‘ā’ according to the rule “pumantassa ā simhi” (152-136). By the force of ‘ca’ in the rule “hivibhattimhi ca” (157-140) it is changed into ‘āna’ too. Yuvā, yuvāno yuvānā yuvā; he yuva he yuvā he yuvāna he yuvānā, bhavanto yuvānā; yuvānaṃ yuvaṃ, yuvāne yuve. By the force of ‘ca’ in […] follow, the final of the words yuva and maghava etc. is changed into ‘ā’. Yuvānā yuvena or yuvānena, yuvānebhi yuvānehi yuvebhi yuvehi; yuvānassa yuvassa, yuvānānaṃ yuvānaṃ; yuvānā yuvānamhā yuvānasmā, yuvānebhi yuvānehi yuvebhi yuvehi; yuvānassa yuvassa, yuvānānaṃ yuvānaṃ; yuvānā yuvānamhi yuvānasmiṃ yuve yuvamhi yuvasmiṃ, yuvānesu yuvāsu yuvesu. The words ‘maghavā’ maghavāno maghavānā etc. are similar to the word ‘yuva’.

(Here End) the a-ending (words).

Ā ending masculine word sā. Sā + si. The case-ending ‘si’ is elided. Sā sunakho (‘sā’ means dog). Now regarding the plural number :-

(84-144) Agho rassaṃ ekavacana-yosu api ca.

And when the singular number and the case-ending ‘yo’ follow, (the final vowel) other than ‘gha’ also becomes short.

When the singular number and the case-ending ‘yo’ follow, the final vowel of stems except the vowel ‘ā’ called ‘gha’ becomes short. Thus it is shortened. By the force of ‘api’, the case-ending ‘si’ is prevented. The remaining process is usual. Sā tiṭṭhanti; he sa he sā; saṃ se; sena, sābhi sāhi; sassa sāya, sānaṃ; sā samhā sasmā, sābhi sāhi; sassa, sānaṃ; se samhi sasmiṃ, sāsu. Similarly the words paccakkhadhammā, gaṇḍīvadhanvā etc. should be declined.

(The treatment of) ā-ending (words is complete here).

[…] The word ‘aggi’, i - ending masculine. The case-endings si etc. are applied. Aggi + si. The words ‘anto’ (122-99) and ‘simhi vā (94-105)’ are understood :-

(95-145) Aggissa ini.

(The final) of ‘aggi’ is changed into ‘ini’.

If the case-ending ‘si’ follows, the final of aggi is optionally changed into ‘ini’. The case-ending ‘si’ is elided by the rule “sesato lopaṃ gasipi” (220-74). Aggini aggi. Now regarding the plural number :- The technical terms ‘jha’ and ‘la’ are applicable by the rule “ivaṇṇuvaṇṇā jhalā” (58-29). Now the words ‘jhalato and vā (117-124)’ are understood :-

(118-146) Ghapato ca yonaṃ lopo.

And after the stems gha, and pa, the case-ending ‘yo’ is dropped.

The case-ending ‘yo’ is optionally elided after gha, pa, and the vowel ‘ā’, ‘i’ vaṇṇa and ‘u’ vaṇṇa which express the feminine gender, and which are called ‘jha’ and ‘la’. The word ‘vā’ is understood in the sense of vavatthitavibhāsā.

(88-147) Yosu kata-nikāra-lopesu dīghaṃ.

When ‘yo’ follows, after elision of ‘ni’ (the final) is lengthened.

When ‘yo’ endings follow, after dropping of ‘ni’ all final short vowels belonging to stems are lengthened. “Kata-nikāra-lopo” means those from which ‘ni’ is elided. Aggi. The word ‘attaṃ’ from the rule “pañcādīnamattaṃ” (90-252) is understood in the following :-

(96-148) Yosu akata-rasso jho.

Before, the case-endings ‘yo’ the ‘jha’, if not shortened (is changed into ‘a’).

When the case endings ‘yo’ follow, jha (i or ī) which has not been shortened is changed into ‘a’. Aggayo. Why jho ? For, this is not applicable to ‘rattiyo’. Similarly, in the vocative case-ending :- he aggi, he aggī he aggayo. In the context of accusative singular, when the preceding vowel (in sandhi) is to be elided :-

(82-149) Aṃ-mo niggahitaṃ jha-la-pehi.

The (case-ending) ‘aṃ’ and the (sound) ‘ma’ after jha, la, or pa are changed into niggahita.

After jha, la, or pa (the bases ending in i - vaṇṇa, and u - vaṇṇa), the case-ending ‘aṃ’ and the sound ‘ma’ are changed into niggahita. Aggiṃ. aggī aggayo; agginī aggībhi aggīhi. By the force of ‘ca’ in the rule “su-naṃ-hi-su ca” (89-87), there is no lengthening in some cases :- aggibhi aggihi. Genitive suffix is changed into ‘no’ by the rule “jhalato sassa no vā (117-124)”. According to ‘sassa no’ (117-124), here the genitive suffix preceded by ‘jhala’ changes into ‘no’. Aggino aggissa, aggīnaṃ. When the rule ‘smā nā’ (214-128) is applied, it is changed into ‘nā’ optionally by the rule ‘jhalato ca’ (215-141). For example :- agginā aggimhā aggismā, aggībhi aggīhi aggibhi aggihi; aggino aggissa, aggīnaṃ; aggimhi aggismiṃ, aggīsu aggisu. Similar other words :-


Joti pāṇi gaṇḍi muṭṭhi	Kucchi vatthi sāli vīhi
isi muni maṇi dhani	giri ravi kavi kapi
asi masi nidhi vidhi	adhi kimi pati hari
ari timi kili bali	jaladhi and gahapati
urudhiti varamati	nirupadhi adhipati
anjali sārathi atithi	samādhi udadhi etc.

(Here end) the words ending in ‘i’.

The ī-ending masculine word daṇḍī. Now, regarding daṇḍī + si :- By the rule “agho rassaṃ ekavacana-yo-su api ca (84-144)” when the vowel becomes short, by the force of ‘api’ in this context, it is not applicable when ‘si’ follows; this is, therefore, being told as a general rule.. Now, when ‘shortening’ is applicable :-

(85-150) Na sismiṃ a-napuṃsakāni.

When (the case-ending) ‘si’ follows, (the final vowels of) non-neuter words do not (become short).

The case-ending ‘si’ having followed, (the final vowels of) non-neuter words only do not become short. Thus the absence of shortening is laid down. The case-ending ‘si’ is dropped. Daṇḍī tiṭṭhati (There is a staff-bearer). Why a-napuṃsakāni ? For in the usages like sukhakāri dānaṃ (Gift makes one happy), the shortening remains.

“Liṅga is that which is the hetu of knowing masculine
etc. indicates through direct or indirect use.”

[…] staff-bearers). Elsewhere, when the vowel becomes short by the rule ‘agho rassaṃ etc. (84-144)’, the word ‘jhato’ (224-153) and ‘katarassā’ (224-153)’ are understood in the following :-

(225-151) Yonaṃ no.

The case-ending ‘yo’ is changed into ‘no’.

After ‘jha’ which has been shorthened, the entire case-ending ‘yo’ together with ālapana is changed into ‘no’. Daṇḍino tiṭṭhanti (There are staff-bearers). Why Katarassa ? For, the rule does not apply to ‘aggayo’.

“In the place of governing (rule) the case-ending ‘yo’
is sometimes changed into ‘no’ regarding the base which
has not been shortened; this is done by yogavibhāga
for example ’sāramatino.”

The words ‘ālapane’ and ‘ga’ (57-71) are understood in the following :-

(245-152) Jha-la-pā rassaṃ.

The jha, la, and pa are shortened.

The jha, la and pa followed by ‘ga’ (vocative case-ending si) are shortened. Bho daṇḍi (o, staff-bearer). By the rule ‘agho rassaṃ’ (84-144) etc. when (the final vowel) becomes short it is stated anew for universal application (niyama). Therefore, in the examples like ‘bhotī’ etc. it is not shortened. daṇḍī daṇḍino. In the accusative, when there is shortening, the word ‘aṃ’ (223-188) is understood. The word ‘vā’ from the rule ‘ghapato smiṃ yaṃ vā’ (216-180) is to be understood by ‘maṇḍūkagati’.

(224-153) Naṃ jhato kata-rassā.

After ‘jha’ which has been shortened (the case-ending ‘aṃ’) is changed into ‘naṃ’.

The case-ending ‘aṃ’ is optionally changed into ‘naṃ’ after ‘jha’ which has been shortened. Daṇḍinaṃ daṇḍiṃ, daṇḍī daṇḍino; daṇḍinā, daṇḍībhi daṇḍīhi; daṇḍino daṇḍissa, daṇḍīnaṃ. The case-ending ‘smā’ is changed into ‘nā’ by the rule ‘jhalato ca’ (215-141). Daṇḍinā daṇḍimhā daṇḍismā, daṇḍībhi daṇḍīhi; daṇḍino daṇḍissa, daṇḍīnaṃ. The rule ‘jhato kata-rassā’ is understood in the following. Similarly, the word ‘vā’ is understood as before :-

(226-154) Smiṃ ni.

The case-ending ‘smiṃ’ is change into ‘mi’.

The case-ending ‘smiṃ’ is optionally changed into ‘ni’ after ‘jha’ which has been shortened. Daṇḍini daṇḍimhi daṇḍismiṃ, daṇḍīsu. Similar other ī-ending nouns are :-


“Dhammī saṅghī ñāṇī hatthī	cakkī pakkhī dāṭhī raṭṭhī
chattī mālī cammī yogī	bhāgī bhogī kāmī sāmī
dhajī gaṇī sasī kuṭṭhī	jaṭī yānī sukhī sikhī
dantī mantī karī cāgī	kusalī musalī calī
pāpakārī sattughāṭī	mālyakārī dīghajīvī
dhammavādī sīhanādī	bhūmisāyī sīghayāyī etc.”

The word ‘gāmanī’ is declined differently in the locative. Gāmaṇī, […] The difference is only in the absence of the substitute ‘ni’. Similar are the words senānī, sudhī etc.

(Here end) the stems ending in ‘ī’.

U-ending masculine word ‘bhikkhu’. Similarly, ‘si’ should be joined after the word bhikkhu. The case-ending ‘si’ is elided. So bhikkhu (That monk). In plural number, the case-ending ‘yo’ is elided by the rule ‘ghapato ca yonaṃ lopo’ (118-146). It is lengthened by the rule ‘yosu kata etc.’ (88-147). Te bhikkhū (Those monks). When the case-ending ‘yo’ is not dropped, the words ‘vā’ (117-124) and ‘yonaṃ’ (118-146) are understood in the following :-

(119-155) Lato vokāro ca.

After ‘la’ (the case-ending ‘yo’) becomes ‘vo’ too.

After the ‘la’ stems, the case-ending ‘yo’ is optionally changed into ‘vo’. And by the force of ‘kāra’ the case-ending ‘yo’ is changed into ‘no’. The word ‘ca’ is used for non-application in some words. And optionally, the word ‘ca’ is used to pull the word ‘no’. By that, after the words jantu and sabbaññū the case-ending ‘yo’ is also changed into ‘no’. The word ‘vā’ is in the sense of vavatthitavibhāsā. Therefore :-

“The case-ending ‘yo’ is always changed into ‘vo’ after
the words bhikkhu etc. It is applied by vibhāsā to the
words hetu etc. And it is not changed into ‘vo’ and

[…] The words ‘attaṃ’ (90-252) and ‘a-kata-rassa’ (96-146) are understood in the following :-

(97-156) Ve-vo-su lo ca.

Before ‘ve’ and ‘vo’, the ‘la’ is changed (into ‘a’).

‘Ve’ or ‘vo’ having followed, ‘la’ (u, ū) which has not been shortened is also changed into ‘a’. Bhikkhavo. Bho bhikkhu, bhavanto bhikkhū. Now, when ‘yo’ is not elided :-

(116-157) A-kata-rassā lato yo ālapanassa ve-vo.

After the stems ending in ‘la’ (u, ū) which are not shortened, the vocative case-ending ‘yo’ is changed into ‘ve’ and ‘vo’.

The vocative case-ending ‘yo’ becomes ‘ve’ and ‘vo’ after the stems ending in ‘la’ (u, ū) which are not shortened. The state of ‘a’ is applied. Bhavanto bhikkhave bhikkhavo. By the rule ‘ammo niggahitaṃ jha-la-pehi’ (82-149), (the case-ending) ‘aṃ’) is changed into ‘niggahita’. Bhikkhuṃ, bhikkhū bhikkhavo; bhikkhunā, bhikkhūbhi bhikkhūhi, bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ; bhikkhunā bhikkhumhā bhikkhusmā, bhikkhūbhi bhikkhūhi bhikkhubhi bhikkhuhi; bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ; bhikkhumhi bhikkusmiṃ, bhikkhūsu bhikkhusu. Similarly :-

“setu ketu rāhu bhāṇu saṅku ucchu veḷu maccu
sindhu bandhu neru meru sattu kāru hetu jantu
ruru paṭu etc.”

[…] There is difference in Nominative and Accusative in the declensions hetū hetave hetavo; hetuṃ, hetū hetavo hetuyo. The remaining forms are like those of the word ‘bhikkhu’. Jantu, jantū jantavo. By understanding the word ‘kāra’ (119-155), the case-ending ‘yo’ is also changed into ‘no’. Jantuno jantuyo; bho jantu, jantū jantave jantavo; jantuṃ, jantu jantavo jantuno jantuyo etc. Now, regarding the difference of the word satthu :- Regarding ‘satthu + si’ :- The word ‘anto’ is understood :-

(199-158) Satthu-pitu-ādīnaṃ ā sismiṃ si-lopo ca.

The final vowel of the words ‘satthu’ and ‘pitu’ etc. followed by the case-ending ‘si’-and which is elided, - is changed into ‘ā’.

The case-ending ‘si’ having followed, the final of the words ‘satthu’, pitu, bhātu, dhītu, kattu etc. is changed into ‘ā’ and the case-ending ‘si’ is elided. Satthā. Now, the word ‘satthu-pitu-ādīnaṃ’ is governing in the following :-

(200-159) Aññesu ārattaṃ.

(The final vowel) followed by other (endings) is changed into ‘āra’.

The case-endings other than ‘si’ having followed, the final of the words satthu, pitu etc. is changed into the condition of ‘āra’. By the expression of the word ‘āratta’, it is indicated that it is not universal. Now, the word ‘āra’ is to be understood in the following :-

(205-160) Tato yonaṃ o tu.

Then, the case-ending ‘yo’ is changed into ‘o’ too.

[…] After the substitute ‘āra’ the entire case-ending ‘yo’ is substituted saralopa etc. should be applied. Satthāro. (The final vowel) is changed into ‘ā’ in the vocative by the rule ‘akāra-pitādi-antānaṃ ā’ (244-72). And on the authority of the rule ‘ge rassaṃ’, it becomes shortened which is optional by the rule ‘ākāro vā’ (246-73). The ‘ga’ is elided. Bho sattha bho satthā, bhavanto satthāro; satthāraṃ, satthāre satthāro. The word ‘tato’ is understood in the following :-

(207-161) Nā ā.

The (case-ending) ‘nā’ is changed into ‘ā’.

After the substitute ‘āra’ the case-ending ‘nā’ is substituted by ‘ā’. Satthārā, satthunā. This is accomplished by the abstract form ārattam. Satthārebhi satthārehi. The word ‘vā’ from the rule ‘vā naṃhi’ (201-163) is understood in the following :-

(203-162) U sasmiṃ sa-lopo ca.

(The final vowel) followed by ‘sa’ is changed into ‘u’ and ‘sa’ is elided.

The case-ending ‘sa’ having followed, the final of satthu, pitu etc. is optionally changed into the condition of ‘u’ and the case-ending ‘sa’ is elided. This is exception to the substitution into ‘āra’. Satthu. It is not changed into ‘āra’ elsewhere due to the force of indication with abstract form. Satthuno satthussa. The word ‘ārattaṃ’ (200-159) is understood in the following :-

(201-163) Vā naṃhi.

(The final vowel) followed by the case-ending ‘naṃ’ is optionally

[…] The case-ending ‘naṃ’ having followed, the final of satthu, pitu etc. is optionally changed into the condition of ‘āra’. Satthārānaṃ. When there is not change into ‘āra’, the rule ‘vā namhi’ is understood.

(202-164) Satthunā āttañ-ca.

Also after the word ‘satthu’ it becomes ‘ā’.

The case-ending ‘naṃ’ having followed, the final vowel of the word satthu, and the final of pitu etc. is optionally changed into the condition of ‘ā’. The word ‘satthu’ is used again to indicate the fixed rule regarding satthu. Satthānaṃ. The case-ending ‘smā’ is changed into ‘nā’ by the rule ‘amha-tumha-ntu-rāja-brahma-atta-sakha-satthu-pitu-ādīhi-smā nā vā’ (270-120). Satthārā, satthārebhi satthārehi; satthu satthuno satthussa, satthānaṃ, satthārānaṃ The word ‘ārato’ is understood in the following :-

(206-165) Tato smiṃ i.

Then, ‘smiṃ’ is changed into ‘i’.

After the substitution into āra, the case-ending ‘smiṃ’ is changed into ‘i’. By the force of ‘tato’ used again, the case-ending ‘smiṃ’ is changed into ‘i’ after other stems also. For example :- bhuvi, divi.

(208-166) Āro rassaṃ ikāre.

(The substitute) ‘āra’ followed by ‘i’ is shortened.

[…] The substitute ‘āra’ becomes shortened if ‘i’ follows. Satthari, satthāresu. Similarly, kattā, kattāro; bho katta bho kattā, bhavanto kattāro; kattāraṃ, kattāre kattāro; kattārebhi kattārehi. By the rule ’U sasmiṃ sa-lopo Kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ; kattāra, kattārebhi kattārehi; kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ; kattari, kattāresu. When there is not change into ‘āra’ :- Kattūsu kattusu. Similarly,

“bhattu vattu netu sotu ñātu jetu chettu bhettu
dātu dhātu nattu bodhetu viññāpetu etc.”

The rule ‘u sasmiṃ sa-lopo ca’ (203-162) is understood in the following :-

(204-167) Sakamandhātādīnaṃ ca.

Also (the final vowel of the words) ‘sakamandhātu’ etc. (is changed into u).

When the case-ending ‘sa’ follows, also the final of sakamandhātu etc. is changed into the condition of ‘u’ and the case-ending ‘sa’ is elided. The fresh mention is for fixation. Sakamandhātu iva assa rājino vibhavo (The glory of this king is like that of Sakamandhātu). The remaining is alike. Similarly, the words mahāmandhātu etc. should be declined. The difference of the word pitu is :- when the case-ending ‘si’ follows there is change into ‘ā’. The ‘si’ is elided. Pitā. Now, regarding the case-ending ‘yo’ :- the words ‘āro’ and ‘rassaṃ’ (208-166) are understood.

(209-168) Pitādīnaṃ asimhi.

(The āra substitute) of pitu etc. is shortened before case-endings other than ‘si’.

[…] The substitute ‘āra’ of pitu etc. becomes short before case-endings the additional mention ‘a-simhi’ is to indicate another meaning. By that, when ‘to’ etc. follow; the words pitu etc. are changed into ‘i’. As :- pitito, mātito, bhātito, dhītito, pitipakkho, mātipakkho. Pitaro. The remaining forms are like those of ‘kattu’. Bho pita bho pitā, bhavanto pitaro; pitaraṃ, pitare pitaro; pitarā pitunā, pitarebhi pitarehi. In the absence of substitute ‘āra’, by bhāvaniddesa :- pitūbhi pitūhi pitubhi pituhi; pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ. Or when it is not lengthened :- pitunaṃ; pitarā, pitarebhi pitarehi pitūbhi pitūhi; pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ pitunnaṃ; pitari, pitaresu pitūsu pitusu. Similarly, bhātā bhātaro etc.

(Here end) the stems ending in ‘u’.

[…] Ū-ending masculine word ‘abhibhū’. Similarly, the suffixes ‘si’ etc. should be applied. ‘Si’ is dropped. So abhibhū. When the case-ending ‘yo’ is elided:- te abhibhū. By the rule ‘agho rassaṃ’ (84-144) etc. shortening is applicable. The sound ‘va’ is applicable. Due to being shortened, it is not changed into the state of ‘a’. Abhibhuvo; bho abhibhu, bhavanto abhibhū abhibhuvo. Due to being shortened, it is not changed into ‘ve’. The remaining forms are similar to those of the word ‘bhikkhu’. The difference lies only in shortening. Abhibhuṃ, abhibhū abhibhuvo; abhibhunā, abhibhūbhi abhibhūhi; abhibhuno abhibhussa, abhibhūnaṃ etc. Similar are sayambhū, vessabhū, parābhibhū etc. The difference of the word ‘sahabhū’ lies only in the case-ending ‘yo’ changed into ‘no’. Sahabhū, sahabhū sahabhuvo sahabhuno etc. Likewise, the difference of the word ‘sabbaññū’ is only in the case-ending ‘yo’. So sabbaññū, te sabbaññū. When the in the rule ‘lato vo kāro ca’ (119-155), the case-ending ‘yo’ is changed into ‘no’. And the sound ‘va’ is not applicable because the governing ‘vā’ is for vavatthitavibhāsā. Sabbaññuno; bho sabbaññu, sabbaññū sabbaññuno; sabbaññuṃ, sabbaññū sabbaññuno etc. Similarly, maggaññū, dhammaññū, atthaññū, kālaññū, mattaññū, kataññū, viññū, vidū, vedagū, pāragū etc.

(Here end) the stems ending in ‘ū’.

The stem ending in ‘e’ has not a literary occurance. O-ending masculine word ‘go’. Si etc. are applied after it. ‘Si’ is elided. Go gacchati (cow goes). The word ‘go’ from the rule ‘gāva se’ (73-174) is governing. The word ‘āva’ is understood in the following :-

(74-169) Yosu ca.

(The word ‘go’) followed by the case-endings ‘yo’ is also (changed into ‘āva’).

The case-ending ‘yo’ (nominative and accusative plural) having followed, ‘o’ of ‘go’ is also changed into ‘ava’. By the force of ‘ca’, it is also found when followed by the case-ending nā, smā, smiṃ and su. The case-ending ‘yo’ is changed into ‘o’ by the force of ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-106). Sara-lopa etc. are applicable. Gāvo tiṭṭhanti (Cows stand).

(75-170) Ava-amhi ca.

When the case-ending ‘aṃ’ follows, (the vowel) ‘o’ of ‘go’) is changed into (‘āva’) and ‘ava’.

[…] The case-ending ‘aṃ’ having followed, the vowel ‘o’ of ‘go’ is changed into ‘āva’ and ‘ava’. By the force of ca, ‘ava’ substitute is also found when the case-endings yo, nā, sa, smā, smiṃ and su follow. Gavo gacchanti (Cows go), he go, he gāvo he gavo. Now, regarding the second case-ending :- the word ‘amhi’ is understood.

(76-171) Āvassa-u vā.

The final vowel of ‘āva’ is optionally changed into ‘u’.

The case-ending ‘aṃ’ having followed, the final vowel of ‘āva’, that is of the substitute ‘gava’, is optionally changed into ‘u’. The niggahita is applicable by the rule ‘ammo’ etc. (82-149). Gāvuṃ gāvaṃ gavaṃ, gāvo gavo. The rule ‘goṇa naṃhi vā’ (80-173) is understood in the following:-

(81-172) Su-hi-nā-su ca.

The case-endings su, hi and nā having followed, (the word ‘go’ is also changed).

The entire word ‘go’ followed by the case-endings su, hi and nā is optionally changed into ‘Goṇa’. By the force of ‘ca’, the remaining (case-endings) also are included. Goṇo, goṇā; he goṇa, he goṇā; goṇaṃ, goṇe; goṇena, goṇebhi goṇehi; goṇassa.

(80-173) Goṇa naṃhi vā.

The case-ending ‘naṃ’ having followed, (the word ‘go’) is optionally changed into ‘goṇa’.

[…] The entire word ‘go’ followed by the case-ending ‘naṃ’ is optionally changed into ‘goṇa’. Goṇānaṃ; goṇā goṇamhā goṇasmā, goṇebhi goṇehi; goṇa-substitute is not applicable :- Gāvena gavena, gobhi gohi.

(73-174) Go-āva se.

(The vowel ‘o’ of the word) ‘go’ followed by the case-ending ‘sa’ is changed into ‘gāva’.

This rule has three padas i.e. go āva se. The word ‘go’ in the rule means ‘gossa o’, that is ‘o’ belonging to ‘go’. When the case-ending ‘sa’ follows, ‘o’ of ‘go’ is changed into ‘āva’. Gāvassa gavassa. In the context of the case-ending ‘naṃ’ :- the words ‘go’ and ‘ava’ are understood in the following :-

(77-175) Tato naṃ aṃ patimhā alutte ca samāse.

After that word, the case-ending ‘naṃ’ is changed into ‘aṃ’ and (‘o’ of ‘go’ is changed into ‘ava’) if the word ‘pati’ follows and if ‘aluttasamāsa’ is formed.

The case-ending ‘naṃ’ after the word ‘go’ is also changed into ‘aṃ’ and ‘o’ of ‘go’ is changed into ‘ava’, if the word ‘pati’ follows, and if ‘aluttasamāsa’ is formed. By the force of ‘ca’, it is changed into ‘aṃ’ and ‘ava’ even when compound is not formed. Gavampatissa therassa. Gavaṃ. By the word ‘ca’ in the rule ‘su-nā-hi-su ca’ (81-172) also when the case-ending ‘naṃ’ follows, the change into ‘gu’ is found. By the word ‘ca’ in the rule ‘no ca dvādito namhi’ (67-229), the sound ‘na’ is augmented. Gunnaṃ or gonaṃ. Gāvā gāvamhā gāvasmā gavā gavamhā gavasmā, gobhi gohi; gāvassa gavassa, gavaṃ gunnaṃ gonaṃ; gāve gāvamhi gāvasmiṃ gave gavamhi gavasmiṃ, gāvesu gavesu gosu.

(Here end) the stems ending in ‘o’.

Thus, the masculine words are :-

“Purisa guṇavā rājā sā aggi daṇḍī bhikkhu
satthā abhibhū sabbaññū and go.”

(The treatment of) masculine words is over.

Now, (after the masculine gender) the words of the feminine gender are being told. The a-ending feminine word has not a literary occurance. The ā-ending feminine word ‘kaññā’. When the stem ‘kañña’ is formed:-

(237-176) Itthiyaṃ ato ā-paccayo.

After a stem ending in ‘a’, the suffix ‘ā’ is used in the feminine gender.

The suffix ‘ā’ is used after a stem ending in ‘a’, in feminine gender.

“The feminine suffixes indicating basic meaning are like
si etc. Ṇa etc. are indicative of the meanings of suffixes
together with the basic meaning.”

First, by the rule ‘saralopo etc.’ the preceding vowel is elided and it is taken to the place of latter sound. Now, as it is told that ‘dhātupaccayavibhattivajjitaṃ atthavaṃ liṅgaṃ’, the case-ending does not indicate gender. Thus, the application of case-ending does not occur. By the word ‘ca’ in the rule ‘taddhita-samāsa-kitakā-nāmaṃ vā tavetūnādīsu ca’ (601-319), the stem with a feminine suffix also is called nāma. The application of ‘si’ etc. should be known as earlier. By the rule ‘sesato […] lopaṃ gasi-pi’ (220-74), the case-ending ‘si’ is dropped. Sā kaññā. Now, regarding the plural number :- the technical term ‘ga’ from the rule ‘ālapane si gasañño’ (57-71) is applicable. The word ‘itthikhyā’ from the rule ‘te itthikhyā po’ (58-29) is understood in the following :-

(60-177) Ā gho.

The sound (gender-ending) ‘ā’ is called ‘gha’.

The gender ending ‘ā’ belonging to feminine gender is called ‘gha’. Thus, the term ‘gha’ is applied. The case-ending ‘yo’ is optionally elided by the rule ‘ghapato ca yonaṃ lopo’ (118-146). Tā kaññā tā kaññāyo (Those girls). Now, regarding the vocative case :- the word ‘gassa’ from the rule ‘sakhato gasse vā’ (113-132) is understood in the following :-

(114-178) Ghat-e ca.

Also after stems ending in ‘gha’, (‘ga’) is changed into ‘e’.

After ‘gha’ stems (feminine stems ending in ‘ā’) ‘ga’ is also changed into ‘e’. Saralopa etc. are applied. Bhoti kaññe, bhotiyo kaññā kaññāyo (O you girls). In the accusative singular, due to saralopa and pakatibhāva, we have kaññaṃ, kaññā kaññāyo. Now, regarding the third case-ending etc. the words ‘āya’ and ‘ekavacanaṃ’ from the rule ‘āya catuttha-ekavacanānaṃ’ (109-295) are understood.

(111-179) Gha-to n-ādīnaṃ.

After ‘gha’, nā etc. are substituted (by āya).

[…] After the ‘gha’ stems having the vowel ‘ā’ the group of the case-endings begining with ‘nā’ and ending with ‘smiṃ’ is changed into kaññābhi kaññāhi; kaññāya, kaññānaṃ; kaññāya, kaññābhi kaññāhi; kaññāya, kaññānaṃ. Now regarding the case-ending ‘smiṃ’ :-

(216-180) Gha-pa-to smiṃ yaṃ vā.

After ‘gha’ and ‘pa’, the case-ending ‘smiṃ’ is optionally changed into ‘yaṃ’.

The case-ending ‘smiṃ’ used after the stems ‘gha’ and ‘pa’ is optionally changed into ‘yaṃ’. Also it is changed into ‘āya’ elsewhere. Kaññāyaṃ kaññāya, kaññāsu. Other similar words are :-

“saddhā medhā paññā vijjā cintā mantā taṇhā vīṇā
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
ūkā sevālikā laṅkā salākā vālikā sikhā
visākhā visikhā sākhā vācā vañjhā jaṭā ghaṭā
jeṭṭhā soṇḍā vitaṇḍā karuṇā vanitā latā
kathā niddā sudhā rādhā vāsanā siṃsapā papā
pabhā sīmā khamā jāyā khattiyā sakkharā surā
dolā tulā silā līlā lālelā mekhalā kalā
vaḷavā alambusā musā mañjūsā sulasā disā
nāsā juṇhā guhā īhā lasikā vasudhā etc.

The difference of the word ‘ammā’ etc. is only in vocative. Amma, ammā ammāyo. When, according to ‘ghate ca’ (114-178), ‘ga’ is substituted […] by the sound ‘e’ :-

(115-181) Na amma-ādito.

After ‘amma’ etc. the ‘ga’ is not changed.

After the words ammā, annā etc. the ‘ga’ vocative singular is not changed into ‘e’. The shortening is applicable by the rule ‘ākāro vā’ (246-73). Bhoti amma, bhoti ammā, bhotiyo ammā ammāyo. Similarly, annā annāyo, bhoti anna bhoti annā, bhotiyo annā annāyo. Ambā, ambā ambāyo; bhoti amba bhoti ambā, bhotiyo ambā ambāyo etc.

(Here end) the stems ending in ‘ā’.

I-ending feminine word ‘ratti’. As before, si etc. should be applied. ‘Si’ is elided. Ratti. Now, regarding the plural number :- the words ‘saññā’ (57-71) and ‘i-vaṇṇa-u-vaṇṇa’ (58-29) are understood in the following :-

(59-182) Te itthikhyā po.

Those occuring at the end of feminine stems are called ‘pa’.

“Itthikhyā” means the term known as feminine. Those the ‘i’ vaṇṇa and ‘u’ vaṇṇa occuring at the end of feminine stems are called ‘pa’. Thus, the technical term ‘pa’ is applied. The case-ending ‘yo’ is elided by the rule ‘ghapato ca’ (118-146). By the rule ‘yosu kata etc.’ (88-147), lengthening is applied. Rattī rattiyo or ratyo; he ratti, he rattī he rattiyo. Niggahita is applicable by the rule ‘aṃ-o’ etc. (82-149). Rattiṃ, rattī rattiyo. Now, regarding the third case-ending etc. the words ‘ekavacanānaṃ’ and ‘nādīnaṃ’ (111-179) are understood in the following :-

(112-183) Pa-to yā.

After ‘pa’, (‘nā’ etc.) are changed into ‘yā’.

After ‘i’ vaṇṇa and ‘u’ vaṇṇa which are technically called ‘pa’, the groups of the singular case-endings ‘nā’ etc. are changed into ‘yā’. Rattiyā, rattībhi rattīhi rattibhi rattihi; rattiyā, rattīnaṃ rattinaṃ. Now, regarding the fifth case-ending :-

(68-184) Aṃ-ā pa-to smiṃ smānaṃ vā.

The ‘smiṃ’ and ‘smā’ case-endings added to the ‘pa’ stems are optionally changed into ‘aṃ’ and ‘ā’.

After the ‘pa’ stems, the case-endings ‘smiṃ’ and ‘smā’ are optionally changed into ‘aṃ’ and ‘ā’ respectively. The word ‘vā’ is in the sense of vavatthitavibhāsā. By that, after the ending of u-vaṇṇa they are not changed. Also after i-vaṇṇa-ending, it should be understood according to usage. The word ‘sare’ (70-30) and ‘yavakāro’ (71-489) are understood in the following:- The word ‘yo’ (74-169) and ‘ekavacana’ (62-206) are to be used by sīhagati and maṇḍūkagati.

(72-185) Pasaññassa ca.

The ‘pa’ stem is also changed (into ‘ya’).

[…] A vowel-substitute of the case-ending ‘yo’ or of a singular case-ending having followed, the ‘i’ vaṇṇa belonging to ‘pa’ is also changed into ‘ya’. Moreover, in this context, the sound ‘ya’ only is governing. By the force of the technical term ‘pa’ only the ‘i’ vaṇṇa is to be taken. The word ‘ca’ is used to reject the rule in the cases of ‘ratto’ etc. Ratyā singular the substitutes ‘aṃ’ and ‘ya’ are applicable. Ratyaṃ. The yaṃ-substitute is applicable by the rule ‘ghapato smiṃ yaṃ vā’ (216-180). Rattiyaṃ. The word ‘aṃ’, ‘smiṃ’ and ‘vā’ are understood elsewhere :-

(69-186) Ādi-to o ca.

And after ‘ādi’, (smiṃ) is changed into ‘o’.

The case-ending ‘smiṃ’ after ‘ādi’ is optionally changed into ‘aṃ’ and ‘o’. By the word ‘ca’ after other stems also, it is changed into ‘ā’, ‘aṃ’ and ‘o’. Ratyā rattiṃ ratto rattiyā, rattīsu rattisu.

Similar are other nouns ending in ‘i’ :-

“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 vuṭṭhi tuṭṭhi yaṭṭhi pāḷi āḷi nāḷi keḷi
sati mati gati cuti dhiti yuvati vikati
rati ruci rasmi asani vasati osadhi dhūli aṅguli dundubhi
doṇi aṭavi chavi etc.”

(Here end) the stems ending in ‘i’.

The ī-ending feminine word ‘itthī’. The word ‘itthī’ is belonging to the stems ending in ‘ī’ (and) feminine. Now regarding the stem ‘itthī’ :- the words ‘itthiyaṃ’ and ‘paccayo’ (237-176) are understood.

(238-187) Nadādi-to vā ī.

After the words of the ‘nada’ group or otherwise the suffix ‘ī’ is used.

The suffix ‘ī’ is used in the feminine gender after the words of the nada group or non-nada group. The word ‘vā’ is used for the collection of non-nada group etc. By that, after the words puthu, go etc. also ‘ī’ is understood. Now, regarding the elision of the vowel :- when ‘asavaṇṇa’ occurs by the rule ‘kvaci-asavaṇṇānaṃ lutte’ (14-16), the original form of ‘ī’ is retained; the term ‘nāma’ is applicable. The si etc. are applicable. Itthī, itthī. Shortening is applicable by the rule ‘agho rassaṃ’ (84-144). Itthiyo. Now, regarding the vocative :- shortening is applicable by the rule ‘jha-la-pā rassaṃ’ (245-153). Bhoti itthi, itthī itthiyo. Regarding the accusative singular :- the word ‘vā’ from the rule ‘ghapato smiṃ yaṃ vā’ (216-180) is understood :-

(223-188) Aṃ yaṃ ī-to pasañña-to.

After the words ending in ‘ī’ called ‘pa’, the case-ending ‘aṃ’ is changed into ‘yaṃ’.

The case-ending ‘aṃ’ is optionally changed into ‘yaṃ’ after the words ending in ‘ī’ which are technically called ‘pa’. Itthiyaṃ itthiṃ, itthī itthiyo; itthiyā, itthībhi itthīhi; itthiyā, itthīnaṃ; itthiyā, itthībhi itthīhi; itthiyā, itthīnaṃ; itthiyaṃ itthiyā, itthīsu. Similarly, nadī, nadī. When the case-ending ‘yo’ is not elided :- by the word ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-160), the case-ending ‘yo’ is changed into ‘o’ too. The vowel ‘ī’ is changed into ‘ya’ by the rule ‘pasaññassa ca’ (73-185). By the rule ‘yavataṃtalana’ […] etc. (269-41), ‘dya’ becomes ‘ja’. Then reduplication is applicable. Najjo/nadiyo sandanti (Rivers flow). Eventhough the words ‘najjo’ etc. are being proved here in this manner, in vutti, they are proved by the force of the expression ‘ānatta’ (98-189). It should be understood that this is just to show an alternative way of accomplishment like that of the words atraja, sugata etc. He nadi, he nadī he najjo he nadiyo; nadiyaṃ nadiṃ, nadī najjo nadiyo. The case-endings ‘nā’ and ‘sa’ are sometimes changed into ‘ā’ by yogavibhāga as ‘ā pato’ in the rule ‘amā’ etc. (68-184). By that the following expressions are proved- ‘na jaccā vasalo hoti’ and ‘puthabyā ekarajjena’ etc. The conjunct ‘dya’ is changed into ‘ja’ and it is reduplicated as previous. Najjā/nadiyā kataṃ (done by river), nadībhi nadīhi; najjā nadiyā, nadīnaṃ; najjā nadiyā, nadībhi nadīhi; najjā nadiyā, nadīnaṃ; najjaṃ nadiyaṃ nadiyā, nadīsu. Similar words like ‘itthī’ are :-

“mahī vetaraṇī vāpī pāṭalī kadalī ghaṭī
nārī kumārī taruṇī vāruṇī brāhmaṇī sakhī
gandhabbī kinnarī nāgī devī yakkhī ajī migī
vānarī sūkarī sīhī haṃsī kākī and kukkuṭī etc.

Similarly, when after the word mātula the suffix ‘ī’ is added :-

(98-189) Mātula-ādīnaṃ ānattaṃ īkāre.

(The final vowel) of the words beginning with ‘mātula’ followed by ‘ī’ is changed into ‘āna’.

The final of the words mātula, ayyaka, vāruṇa etc. when followed by the suffix ‘ī’ is changed into ‘āna’. The genitive is used to indicate the final sound. Saralopa etc. should be operated. Mātulānī. Similarly, […] ayyakānī, varuṇānī. The remaining forms are similar to those of the word ‘itthī’. Among the non-nada words, after the word ‘puthu’ the suffix ‘ī’ is to be added. By the force of ‘ca’, in the rule ‘o sare ca’ (78-31), the vowel ‘u’ is changed into ‘ava’. Puthavī puthaviyo. Now, regarding the case-endings ‘sa’, smā and smiṃ : puthabyā puthaviyā; puthabyā pathaviyā; puthabyaṃ puthaviyaṃ puthaviyā etc. After the word ‘go’ the suffix ‘ī’ is to be added by the rule ‘nadādito vā’ (238-187) or by mahāvutti. Or in the rule ‘gāve se’ (73-174) by yogavibhāga of ‘gāva’ the vowel ‘o’ is changed into ‘āva’. The forms gāvī; gāvī gāviyo etc. are similar to those of the word ‘itthī’. Now regarding ‘māṇava’, the words ‘itthiyaṃ’ (237-176) ‘vā’ and ‘ī’ (238-187) are understood :-

(239-190) Ṇava-ṇika-ṇeyya-ṇa-ntūhi.

After the words ending in the suffixes ṇava, ṇika, ṇeyya, ṇa and ntu.

The suffix ‘ī’ is used after the feminine words ending in the suffxed ṇava, ṇika, ṇeyya, ṇa and ntu. The word ‘vā’ is governing to reject this in some examples. Saralopa etc. should be operated. Māṇavī. Similarly, nāvikī, venateyyī, gotamī. Now regarding the word ‘guṇavantu’ :- the word ‘vā’ is understood :-

(341-191) Ntussa taṃ īkāre.

The suffix ‘ntu’ being followed by the suffix ‘ī’ is changed into ‘ta’.

The entire suffix ‘ntu’ being followed by the suffix ‘ī’ is optionally changed into ‘ta’. In addition, saralopa etc. should be operated. Guṇavatī, guṇavatī guṇavatiyo; guṇavantī, guṇavantī guṇavantiyo etc. are similar to the forms of the word ‘itthī’. Similarly, kulavatī, sīlavatī, yasavatī, rūpavatī, satimatī, gomatī. By the rule ‘nadādito vā’ (238-187) after the word ‘mahanta’ the suffix ‘ī’ should be added. As the word ‘ntu’ is used (in the rule), optionally the substitute ‘ta’ (for nta of mahanta) is indicated. Mahatī, mahantī. Now regarding ‘bhavanta + ī’ :- the word ‘īkāre’ is to be understood :-

(242-192) Bhavato bhoto.

The word ‘bhavanta’ is changed into ‘bhota’.

The entire word ‘bhavanta’ followed by the feminine suffix ‘ī’ is changed into ‘bhota’. Sā bhotī, bhotī bhotiyo; he bhoti, he bhotī bhotiyo etc. Now regarding the word ‘bhikkhu’ :- the words itthiyaṃ (237-176) and ‘vā’ (238-187) are understood :-

(240-193) Pati-bhikkhu-rāja-īkārantehi inī.

After the words ending in ‘pati’, bhikkhu, rāja and ī, the suffix ‘inī’ is used.

The suffix ‘inī’ is used in the feminine gender after the words ending in pati, bhikkhu, rāja and ī. By the force of ‘tu’ in the rule ‘saralopo amādesa’ etc. (83-87), the preceding vowel sometimes is not dropped. The latter vowel is elided by the rule ‘vā paro asarūpā’ (13-15). Bhikkhunī, bhikkhunī bhikkuniyo etc. After the word ‘gahapati’ the suffix ‘inī’ is added. The word ‘attaṃ’ is understood :-

(91-194) Patissa inimhi.

‘a’).

The final vowel of the word ‘pati’ followed by the suffix ‘inī’ is changed into ‘a’. Similarly, when the following vowel is elided, lengthening is applicable by the rule ‘pubbo ca’ (11-18). Gahapatānī. Similarly, after the word ‘rāja’ the suffix ‘inī’ is added, as also saralopa and pakatibhāva are applicable. Rājinī. Among the stems ending in ‘ī’, the suffix ‘inī’ is used after the word ‘daṇḍi’. Saralopa etc. are applicable. Daṇḍinī, daṇḍinī daṇḍiniyo; similarly, hatthinī, medhāvinī, tapassinī, piyabhāṇinī etc. Now regarding ‘pokkharī + inī’ :- the vowels ‘i’ and ‘na’ are changed into ‘a’ and ‘ṇa’ by the rule ‘tesu vuddhi’ (362-355) etc. Pokkharaṇī pokkharaṇī. By the force of ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-160), the case-ending ‘yo’ is changed into ‘o’ and the vowel ‘ī’ is changed into ‘ya’. By the force of ‘kāra’ in the rule ‘yavataṃ’ (274-41) etc. ‘ṇya’ becomes ‘ña’. Reduplication is applied. Pokkharañño or pokkharaṇiyo etc. The governing ‘vā’ is to be used to include that which is not directly referred to. By that also after the words ‘vidū, yakkha’ etc. the suffix ‘inī’ is indicated. Paracittavidunī. Process of paralopa and shortening are to be made. Paracittavidunī, paracittaviduniyo; yakkhinī, yakkhiniyo; sīhinī sīhiniyo etc.

(Here end) the nouns ending in ‘ī’.

U-ending feminine word ‘yāgu’. Its process of declension is like that of the word ‘ratti’. The difference is only in absence of aṃ-ādesa. Yāgu, yāgū yāguyo; he yāgu, he yāgū yāguyo; yāguṃ, yāgū yāguyo; yāguyā, yāgūbhi yāgūhi […] yāgubhi yāguhi; yāguyā, yāgunaṃ; yāguyā, yāgūbhi yāgūhi yāgubhi yāguhi; yāguyā, yāgūnaṃ yāgunaṃ; yāguyaṃ yāguyā, yāgūsu yāgusu. Similarly, dhātu, dhenu, kāsu, daddu, kaṇḍu, kacchu, rajju, kareṇu, piyaṅgu, sassu etc. Now regarding the difference of the word ‘mātu’ :- The process of declension is like that of the word ‘pitu’. The ‘āra-substitute’ is not applicable (optionally) by the abstract form ‘ārattaṃ’ (as in pitu). The difference lies only in ya-ādesa by the rule ‘pato yā’ (111-183). Mātā, mātaro; bhoti māta bhoti mātā, bhotiyo mātaro; mātaraṃ; mātaro; mātarā mātuyā matyā. The vowel ‘u’ is elided and shortening is applied by the rule ‘tesu vuddhi’ etc. (362-355). Mātarebhi mātarehi mātūbhi mātūhi mātubhi mātuhi; mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ mātunaṃ, mātarā mātuyā, mātarebhi mātarehi mātūbhhi mātūhi mātubhi mātuhi; mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ matunaṃ; mātari, mātaresu mātūsu mātusu. Similarly, dhīta, dhītaro; duhitā, duhitaro etc.

(Here end) the nouns ending in ‘u’.

Ū-ending feminine word ‘jambū’. Jambū, jambū jambuyo; he jambu, he jambū jambuyo; jambuṃ, jambū jambuyo etc. the forms are like those of the word ‘itthī’.

“Similarly, indeed, vadhū sarabhū / sarabū, sutanū,
camū/ vāmurū, nāganāsūrū are like the word ‘jambū’.”

(Here end) the nouns ending in ‘ū’.

[…] O-ending feminine word ‘go’. Its process of declension is like that of the masculine word ‘go’. “The enlisting (of the words) in feminine gender is as follows :-

Kaññā, ratti, nadī, itthī mātulānī, bhikkhunī
daṇḍinī, yāgu, mātā jambū and go.”

(The treatment of) the feminine gender is over.

Now, the topic about the neuter gender is being told. A-ending neuter word ‘citta’. The case-endings ‘si’ etc. are applied as earlier. Now regarding ‘citta + si’ :- The words ‘napuṃsakehi’ (217-199) and ‘ato niccaṃ’ (218-196) are understood :-

(219-195) Si-ṃ.

The case-ending ‘si’ is changed into ‘aṃ’.

This rule has two words ‘si’ and ‘aṃ’. The case-ending ‘si’ is always changed into ‘aṃ’ after neuter genders ending in ‘a’. Saralopa, pakatibhāva etc. are applicable. Cittaṃ. Now, regarding the plural :- the words ‘yonaṃ ni napuṃsakehi’ (217-199) are understood :-

(218-196) Ato niccaṃ.

After (the neuter gender ending in) ‘a’ (the case-ending ‘yo’) is always (changed into ‘ni’).

The case-ending ‘yo’ is always changed into ‘ni’ after the neuter gender ending in ‘a’. The sound ‘ni’ is optionally changed into ‘ā’ by […] the rule ‘sabbayonīnaṃ ā e’ (107-69). Moreover lengthening is applied by the rule ‘yosu kata’ etc. (88-147). Cittā cittāni.

“Even when the case-ending ‘yo’ is changed into ni,
ā and e by the regular process, in this context, the
state of ā and e occurs sometimes only; to indicate this
fact, the rule ‘ato niccaṃ’ is specifically referred to.”

In the vocative, ‘ga’ is elided. He citta, he cittā cittāni. In accusative, ‘ni’ is changed into ‘e’ optionally. Cittaṃ, citte cittāni. The remaining forms are like those of the word ‘purisa’. Similar other words :-

“puñña, pāpa, phala, rūpa, sādhana / sota, ghāna, sukha,
dukkha, kāraṇa / dāna, sīla, dhana, jhāna, locana / mūla,
kūla, bala, jāla, maṅgala / naḷina, liṅga, mukha, aṅga,
jala, ambuja / pulina, dhañña, hirañña, pada, amata /
paduma, puṇṇa, susāna, vana, āvudha / hadaya, cīvara,
vattha, kula, indriya /

nayana, vadana, yāna, udāna, sopāna, pāna / bhavana,
bhuvana, loha, ālāta, tuṇḍa, aṇḍa pīṭha / karaṇa, maraṇa,
ñāṇa, ārammaṇa, arañña, tāṇa / caraṇa, nagara, tīra,
chatta, chidda, udaka etc.” //

The difference in the word ‘kamma’ in the third case-ending, singular etc. Kammaṃ, kammā kammāni; he kamma, he kammā kammāni; kammaṃ, kamme kammāni. The rules ‘susmiṃ ā vā’ (158-143) and ‘u nāmhi ca’ (159-139) are understood in the following :-

(160-197) A kammantassa ca.

The final vowel of the word ‘kamma’ too is changed into ‘a’.

The final vowel of the word ‘kamma’ followed by the case-ending ‘nā’ is optionally changed into ‘a’ and ‘u’. By the force of ‘anta’ the final of the words thāma, addha etc. also become ‘u’. By the force of ‘ca’ when the case-endings ‘nā’ and ‘su’ follow, the final of the words maghava and yuva is optionally changed into ‘ā’. Kammunā kammanā or kammena, kammebhi kammehi. Now regarding the case-endings ‘sa’ and ‘smā’ :- by the force of ‘ca’ in the rule ‘u nāmhi ca’ (159-139), the final vowel of the words puma, kamma, and thāma followed by the case-endings ‘sa’ and ‘smā’ is optionally changed into ‘u’. Kammuno kammassa, kammānaṃ; kammunā kammā kammamhā kammasmā, kammebhi kammehi; kammuno kammassa, kammānaṃ. Now regarding the case-ending ‘smiṃ’ :- by the force of ‘tu’ in the rule ‘brahmato tu smiṃ ni’ (197-125), sometimes ‘ni’ is laid down. Kammani kamme kammamhi kammasmiṃ, kammesu. Similarly, thāmunā thāmena or thāmasā; thāmuno thāmassa; thāmunā thāmā; addhunā, addhuno etc. forms are like earlier. Guṇavantu + si :- When the rules ‘savibhattissa’ (120-243) ‘ntussa’ (122-99) and ‘simhi’ (124-98) are applied :-

(125-198) Aṃ napuṃsake.

In neuter gender, (ntu) is changed into ‘aṃ’.

When the case-ending ‘si’ follows, the suffix ‘ntu’ with the case-ending is changed into ‘aṃ’ in the neuter gender. Guṇavaṃ cittaṃ. Now, regarding the case-ending ‘yo’ :- it is changed into ‘a’ and ‘i’ by […] the rules ‘ntussa nto’ (122-99) ‘yosu ca’ (74-169). Guṇavanti guṇavantāni. The remaining declension is easy to understand. Gacchant + si :- it is changed into ‘aṃ’ by the rule ‘simhi gacchantānaṃ ntusaddo aṃ’ (186-107). Gacchaṃ gacchantaṃ, gacchantā gacchantāni.

The stems ending in ‘a’ (are over).

Ā-ending neuter word assaddhā. Now, regarding the base form of the word ‘assaddhā’ :- The final vowel of samāsa becomes short by the rule ‘saro rasso napuṃsake’ (299-322) after having taken ‘samāsassa’ as governing. As it is a samāsa the term nāma is applicable. Si etc. are applied. The remaining process is the same as that of ‘citta’. Assaddhaṃ kulaṃ (unfaithful family), assaddhā or assaddhāni kulāni etc. Similar is the word ‘mukhanāsikā’. That word is a dvandva singular, therefore, it is always used in singular. Mukhanāsikaṃ; he mukhanāsika; mukhanāsikena etc.

The stems ending in ‘ā’ are over.

I-ending neuter word ‘aṭṭhi’. Si etc. are applied. ‘Si’ is elided. Aṭṭhi. The word ‘vā’ is understood in the following :-

(217-199) Yonaṃ ni napuṃsakehi.

After the neuter stems, the case-ending ‘yo’ is changed into ‘ni’.

The entire case-ending ‘yo’ is optionally changed into ‘ni’ after the neuter gender stems. Aṭṭhīni. Otherwise the case-ending ‘yo’ is always […] dropped and lengthening is applicable. Aṭṭhī. Similarly, he aṭṭhi; he aṭṭhī he aṭṭhīni; aṭṭhiṃ, aṭṭhī aṭṭhīni aṭṭhinā etc. are similar to those of the word ‘aggi’. Similarly, satthi, dadhi vāri akkhi acchi etc.

The stems ending in ‘i’ are over.

The ī-ending neuter word ‘sukhakārī’. Now, regarding ‘sukhakārī + si’ :- Shortening is applicable by the rule ‘agho rassaṃ’ etc. (84-144) when the case-ending ‘si’ follows, as it is in neuter gender. The case-ending ‘si’ is elided. Sukhakāri dānaṃ (gift causing happiness), sukhakārī sukhakārīni; he sukhakāri, he sukhakārī he sukhakārīni; sukhakārinaṃ sukhakāriṃ; sukhakārī sukhakārīni. The remaining forms are like those of the word ‘daṇḍī’. Similarly, sīghayāyī etc.

The stems ending in ‘ī’ are over.

U-ending neuter word ‘āyu’. Its process of declension is like that of the word ‘aṭṭhi’. Āyu, āyū āyūni; he āyu, he āyū he āyūni; āyuṃ, āyū āyūni; āyunā. Due to being belonged to the manogaṇa the form ‘āyusā’ is proved. Āyūbhi āyūhi; āyuno āyussa āyūnaṃ etc. Similar other words are :- cakkhu vasu dhanu dāru tipu madhu hiṅgu siṅgu vatthu matthu jatu ambu assu etc.

The stems ending in ‘u’ are over.

Ū-ending neuter word ‘gotrabhū’.

Now regarding ‘gotrabhū + si’ :- Shortening is applicable because it has neuter gender. The case-ending ‘si’ is elided. Gotrabhu cittaṃ (mystic consciousness), gotrabhū gotrabhūni; he gotrabhu, he gotrabhū he gotrabhūni; gotrabhuṃ; gotrabhū gotarabhūni gotrabhunā etc. are like those of the word ‘abhibhū’ in masculine gender. Similarly, abhibhū sayambhū dhammaññū etc.

The stems ending in ‘ū’ are over.

O-ending neuter word ‘cittago’. When bahubbīhi compound is formed in the sense of ‘cittā gāvo assa kulassa’, the vowel ‘o’ is shortened into ‘u’ by the rule ‘saro rasso napuṃsake’ (299-322) as ‘o’ has vicinity of ṭhāna and payatana. Si etc. are applied. The ‘si’ is dropped. Cittagu kulaṃ, cittagū cittagūni etc. forms are like those of the word ‘āyu’.

The treatment of the ‘O’ ending word is over.

Thus, the neuter words are :-

Citta, kamma, assaddhā aṭṭhi, sukhakāri
āyu, gotrabhū, dhammaññū and cittago.

(The treatment of) the neuter gender is over.

Now, the topic of pronouns is being told. Twenty seven sabbanāma-s are :- 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, and amha. These have three genders because they are called ‘sabbanāma-s’. When it indicates a specific gender, namely, masculine, the declension is as follows. In this context, the word ‘sabba’ means ‘all’. The case-endings ‘si’ etc. should be applied as before. By the rule ‘so’ (104-66), the case-ending ‘si’ is changed into ‘o’. Saralopa, paranaya etc. are to be applied. Sabbo jano (All people). Now, regarding the plural number :- ‘sabba + yo’. The words ‘sabba’ etc. are technically called ‘sabba-nāma’ by the rule ‘parasamaññā payoge’ (9-11). The word ‘yo’ is understood :-

(164-200) Sabbanāma-akārata-e paṭhamo.

After pronouns ending in ‘a’ (the first case-ending yo) is changed into ‘e’.

Nāma’s belonging to all (sabba) of the three masculine, feminine and neuter, nouns are ‘sabba-nāma-s’. The first case-ending ‘yo’ used after ‘a’ of all those genders-technically called ‘sabba-nāma-s’ is changed into ‘e’. Sabbe purisā (All men). Why ‘akārato’ is used ? Because this is not found in the following :- sabbā amū, he sabba sabbā, he sabbe; sabbaṃ, sabbe; subbena, sabbebhi sabbehi. When for Dative singular the substitute ‘āya’ is laid down :- The words ‘ato’ (103-79), ‘ā e’ (107-69) ‘smāsmiṃnaṃ’ (108-90) and ‘āya catutthekavacanassa’ (109-295) are understood in the following :-

(110-201) Tayo neva ca sabbanāmehi.

After pronominal stems, the three are not changed.

The case-endings smā, smiṃ do not become ā, e and āya after pronouns ending in ‘a’. Thus, ‘āya’ substitute is forbidden. The word ‘ca’ is used to reject this for some cases. By that, after ‘pubba’ etc. the case-endings smā and smiṃ become ā and e also. Sabbassa. The words ‘akāro’ and ‘e’ are understood in the following :-

(102-202) Sabbanāmānaṃ naṃhi ca.

Before the case-ending ‘naṃ’ (the final vowel ‘a’) of pronominal stems too (becomes ‘e’).

The final vowel ‘a’ of all pronouns too is changed into ‘e’ before the case-ending ‘naṃ’. The word ‘sabbanāmato’ is understood in the following :-

(168-203) Sabbato naṃ saṃ-sānaṃ.

After all pronouns, the case-ending ‘naṃ’ is changed into ‘saṃ’ and ‘sānaṃ’.

The case-ending ‘naṃ’ is changed into ‘saṃ’ and ‘sānaṃ’ after all pronouns. Sabbesaṃ sabbesānaṃ; sabbamhā sabbasmā, sabbebhi sabbehi; sabbassa, sabbesaṃ sabbesānaṃ; sabbamhi sabbasmiṃ, sabbesu. Now, regarding feminine gender :- by the rule ‘itthiyaṃ ato āpaccayo’ (237-176) the suffix ‘ā’ is applied. Remaining declension except the case-ending sa, naṃ, smiṃ is similar to the word kaññā. Sabbā pajā (All people) -, sabbā sabbāyo; he sabbe, he sabbā he sabbāyo; sabbaṃ, sabbā sabbāyo; sabbāya, sabbābhi sabbāhi. Now, regarding Dative singular :- the words ‘sabba-nāmato vā’ (164-200) and the word ‘sabbato’ from the rule ‘sabbato ko’ (178-224) are understood in the following :-

(179-204) Gha-pa-to smiṃ-sānaṃ saṃ-sā.

After ‘gha’ and ‘pa’ the case-endings ‘smiṃ’ and ‘sa’ are changed into ‘saṃ’ and ‘sa’.

After ‘gha’ and ‘pa’ pronouns, the case-endings ‘smiṃ’ and ‘sa’ are optionally changed into ‘saṃ’ and ‘sa’ respectively. The rule ‘saṃsāsu ekavacanesu ca’ (62-206) is to be understood :-

(66-205) Gho rassaṃ.

The ‘gha’ is shortened.

When the singular case-ending substitutes of ‘saṃ’ and ‘sa’ follow, the vowel ‘ā’ technically called ‘gha’ is shortened. The word ‘sāgamo’ (61-81) is understood -

(62-206) Saṃ-sā-su ekavacanesu ca.

(The sound ‘sa’ is augmented) also when ‘saṃ’ or ‘sa’ follow as singular case-endings.

When the singular case-ending substitutes of ‘saṃ’ and ‘sa’ follow, the sound ‘sa’ is augmented after the gender. Sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ; sabbāya, sabbābhi sabbāhi; sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ. Now, regarding the case-endings ‘smiṃ’ :- the words ‘sabbanāmato’ (164-200) and ‘ghapa-saññāto’ (179-204) are understood :-

(180-207) N-etāhi smiṃ āya-yā.

After the pronouns (‘gha’ and ‘pa’) the case-ending ‘smiṃ’ does not […] become ‘āya’ and ‘yā’.

After ‘gha’ and ‘pa’ pronouns, the case-ending ‘smiṃ’ is not changed into ‘āya’ and ‘yā’. Thus, the āya-substitute is forbidden. By the governing ‘vā’, it sometimes (becomes ‘āya’). For example :- dakkhiṇāya uttarāya etc. The sound ‘saṃ’ is changed into ‘yaṃ’. Sabbassaṃ sabbāyaṃ, sabbāsu. Now, regarding the neuter gender :- ’sabbaṃ cittaṃ (entire consciousness), sabbāni; he sabba, he sabbāni; sabbaṃ, sabbāni. The remaining should be known like the masculine. Similarly, the words beginning with ‘katara’ (and) ending with ‘aññatama’ should be declined in three genders. Now, in this context:- the word ‘katara’ and ‘katama’ are to be used in the sense of questioning. The word ‘ubhaya’ indicates collection of two parts. The word ‘itara’ indicates other than that which is described. The word ‘añña’ indicates additional referrence. The words ‘aññatara’ and ‘aññatama’ indicate the sense non-fixation (a-niyama). The words ‘yo’ (162-237) and ‘sabbanāmakārate paṭhamo’ (164-200) are understood in the following :-

(165-208) Dvandvaṭṭhā vā.

After pronouns (ending in ‘a’) in copulative compound, (yo) is optionally (changed into ‘e’).

The first case-ending ‘yo’ is optionally changed into ‘e’ after the vowel ‘a’ of pronouns in copulative compound. Katarakatame or katarakatamā mean katara and katama; and so on. The words ‘pubba’ etc. indicate direction etc. Pubbo kālo (former period). Now, regarding the plural :- the case-ending ‘yo’ is optionally changed into ‘e’ after the pronominal word ‘pubba’ etc. by the expression of the word ‘parā’ in the rule ‘dhātuliṅgehi parāpaccayā’ […] pubbena, pubbebhi pubbehi; pubbassa, pubbesaṃ pubbesānaṃ. The vowels ‘ā’ and ‘e’ are optionally laid down by the rule ‘smāsmiṃnaṃ vā’ (108-90). Pubbā pubbamhā pubbasmā, pubbebhi pubbehi; pubbassa, pubbesaṃ pubbesānaṃ; pubbe pubbamhi pubbasmiṃ, pubbesu. Now, regarding the feminine gender :- Pubbā disā (eastern direction); pubbā pubbāyo etc. are like those of the word ‘sabba’. Now, regarding the neuter gender :- Pubbaṃ ṭhānaṃ (former point), pubbāni; he pubba, he pubbāni; pubbaṃ, pubbāni. The remaining is similar to the masculine. Similar are the following words:- para, apara, dakkhiṇa, uttara, and adhara. The words ‘sabbanāmato’ and ‘dvandvaṭṭhā’ are to be understood in the following :-

(166-209) Na aññaṃ sabbanāmikaṃ.

The other rules relating to pronouns do not hold good (in copulative compounds).

Following the pronouns belonging to copulative compounds, the rules other than ‘e - change’ in the case of a ‘yo’ do not apply. So the ‘saṃ’ and ‘sānaṃ’ substitutes do not exist in this context. Pubbāparānaṃ, pubbuttarānaṃ, adharuttarānaṃ. Not taking ‘nāññaṃ sabbanāmikaṃ’ as governing, this is applicable also in the case of tatiyāsamāsa by yogavibhāga. Māsapubbāya māsapubbānaṃ (earlier by a month). The rule ‘nāññaṃ sabbanāmikaṃ’ is understood in the following :-

(167-210) Bahubbīhimhi ca.

In the relative compounds too.

In the relative compound too the other pronominal operations do not hold good. Piyapubbāya, piyapubbānaṃ; piyapubbe. By the force of ‘ca’, […] the pronominal operations are applicable in the bahubbīhi made of the pronouns in the sense of direction. Dakkhiṇapubbassaṃ (and) dakkhiṇapubbassā are the bahubbīhi compounds in the sense of space between the South and the East. Similarly, uttarapubbassaṃ, uttarapubbassā etc. The vocative form of the words ya, ta, eta etc. is not possible. The word ‘ya’ is used in the sense of uncertain one. Yo puriso (Which man), ye purisā (Which men); yā kaññā (Which girl), yā yāyo; yaṃ, yā yāyo. Yaṃ cittaṃ (Which consciousness), yāni; yaṃ yāni. The remaining is like the word ‘sabba’. The pronouns ta, eta, ima, amu, and kiṃ are used in the sense of being away (parammukha), near, very near, distant and questioning respectively. Now the difference of ‘ta’ :- ta + si. The words ‘anapuṃsakassāyaṃ’ ‘simhi’, and ‘saṃ’ are understood in the following :-

(174-211) Eta-tesaṃ to.

The sound ‘ta’ of the words ‘eta’ and ‘ta’ (is changed into ‘sa’).

When the case-ending ‘si’ follows, the sound ‘ta’ of the words ‘eta’ and ‘ta’ in the non-neuter gender is changed into ‘sa’. Eso puriso (This man), so puriso (That man). The word sabbanāma and the word ‘ta’ from the present rule are understood in the following :-

(175-212) Tassa vā nattaṃ sabbattha.

In all genders, ‘ta’ is optionally changed into ‘na’.

In all genders, the sound ‘t’ of the pronoun ‘ta’ is optionally changed into ‘n’. Ne te; naṃ taṃ, ne te; nena tena, nebhi nehi tebhi tehi. The words ‘sabbassa’ (170-220) and ‘tassa vā sabbattha’ (from the present rule) are understood in the following :-

(176-213) Sa-smā-smiṃ-saṃ-sā-su attaṃ.

(The pronoun ‘ta’) followed by the case-endings sa, smā, smiṃ, saṃ, and sā is changed into ‘a’.

When the case-endings sa, smā, smiṃ, saṃ and sā in all genders follow, the entire pronoun ‘ta’ is optionally changed into ‘a’. Assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ. The words ‘smāsmiṃnaṃ’ and ‘mhāmhi’ from the rule ‘smāsmiṃaṃ mhāmimhi vā’ (99-81) are understood in the following :-

(100-214) Na timhi kat-akārehi.

(The case-endings ‘smā’ and ‘smiṃ’) do not become (mha and mhi) after ‘a’ which is substituted for ‘ta’ and ‘ima’.

After ‘a’ which is substituted for ‘ta’ and ‘ima’ the case-endings ‘smā’ and ‘smiṃ’ do not change into ‘mhā’ and ‘mhi’. Asmā nasmā tasmā namhā tamhā, nebhi nehi tebhi tehi; assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ; asmiṃ nasmiṃ tasmiṃ namhi tamhi, nesu tesu. Now, regarding the feminine gender :- tā + si. It is changed into ‘sā’ (and) ‘si’ is elided. Sā kaññā (That girl). The state of ‘na’ is applicable. Nā tā nāyo tāyo; naṃ taṃ, nā tā nāyo tāyo; nāya tāya, nābhi tābhi nāhi tāhi. The word ‘etimā’ from the rule ‘eta-imāsmi’ (63-217) and ‘ta’ from the rule ‘tassa vā’ (64-216) in the capacity of ablative and also the word ‘vā’ are understood in the following :-

(55-215) Tato sassa ssāya.

The case-ending ‘sa’ added to ‘ta’ is changed into ‘ssāya’.

After ‘ta’, eta and ‘ima’, the case-ending ‘sa’ is optionaly changed […] into ‘ssāya’. The rule ‘saṃsāsu ekavacanesu ca’ (62-206) and the ‘i’ (63-217) are to be understood in the following :-

(64-216) Tassā vā.

(The final vowel) of the pronoun ‘tā’ in the feminine gender is optionally changed (into ‘i’).

When the substitutes of ‘saṃ’ and ‘sā’ in singular follow, the final vowel of pronoun ‘tā’ in the feminine gender is optionally changed into ‘i’. Tissāya tassāya assāya nassāya assā nassā tissā tassā nāya tāya, nāsaṃ tāsaṃ. The forms of the fifth and the sixth case are similar to those of the third and the fourth cases. Now, regarding the seventh case :- assaṃ nassaṃ tissaṃ tassaṃ nāyaṃ tāyaṃ, nāsu tāsu. In the neuter gender, when the case-ending ‘si’ follows, it is changed into ‘na’ due to absence of the substitute ‘sa’. Naṃ taṃ, nāni tāni; naṃ taṃ, nāni tāni; nena tena etc. are similar to those of the masculine gender. ‘Eta + si’. By the rule ‘etatesanto’ (174-211) the sound ‘sa’ is substituted. Eso puriso (this man), ete; etaṃ ete etc. are like those of the word ‘sabba’. Now, regarding the feminine gender :- ‘etā + si’. Sa-substitute is applicable. Esā kaññā (this girl), etā etāyo; etaṃ, etā, etāyo; etāya, etābhi etāhi. When, however, sa, smā, and smiṃ follow, the rule ‘saṃsāsu ekavacanesu ca’ (62-206) is to be understood.

(63-217) Et-imāsam-i.

(The final vowel) of ‘eta’ and ‘ima’ is changed into ‘i’.

The genitive is used to indicate the final sound. When the substitutes of ‘saṃ’ and ‘sa’ of singular follow, the final vowel of ‘eta’ and ‘ima’ […] is changed into ‘i’. (It is changed into ‘i’) also when the ‘ssāya’ substitute follows, because of having the same process like the ‘sa’ substitution. By the governing word ‘ca’, the final vowel of the words añña and eka etc. also (is changed into ‘i’). Etissāya etissā etāya, etāsaṃ etāsānaṃ; etāya etābhi etāhi; etissāya etissā etāya, etāsaṃ etāsānaṃ; etissaṃ etiyaṃ etāyaṃ etāya, etāsu. By the force of ‘ca’ :- aññissā aññāya, aññissaṃ aññāyaṃ; ekissā ekāya, ekissaṃ ekāyaṃ; itarissā itarāya, itarissaṃ itarāyaṃ etc. In the neuter gender :- ‘etaṃ’, etāni; etaṃ etāni. The remaining declension is clear. The difference of the word ‘ima’ :- ima + si. The expression ‘sabbassa imassa’ (170-220) is understood :-

(172-218) Anapuṃsakassa ayaṃ simhi.

(The word ‘ima’) in non-neuter gender followed by the case-ending ‘si’ is changed into ‘ayaṃ’.

The entire word ‘ima’ in non-neuter gender followed by the case-ending ‘si’ is changed into ‘ayaṃ’. The case ending ‘si’ is elided. Ayaṃ puriso, ime; imaṃ, ime.

(171-219) Ana-imi nāmhi ca.

And (the word ‘ima’) followed by the case-ending ‘nā’ is changed into ‘ana’ and ‘imi’.

The entire word ‘ima’ followed by the case-ending ‘nā’ is changed into ‘ana’ and ‘imi’. In this context, only a non-feminine gender is intended. Anena iminā. The word ‘su-naṃ-hi-su’ (89-87) is understood in the following :-

(170-220) Sabbassa imass-e vā.

The entire word ‘ima’ is optionally changed into ‘e’.

The entire word ‘ima’ followed by the case-endings su, naṃ and hi is optionally changed into ‘e’.

“As reference is not made to ā-ending, and also the
word ‘sabbattha’ is not used, the word ‘ima’ is to be
taken here in non-feminine genders.”

Ebhi ehi imebhi imehi. The words ‘sabbassa vā’ (from the present rule), ‘sabbattha’ (175-212) and ‘sasmāsmiṃsaṃsāsu attaṃ’ (176-213) are understood in the following :-

(177-221) Imasaddassa ca.

The word ‘ima’ also is changed (into ‘a’)

The entire word ‘ima’ too, is optionally changed into ‘a’, before the case-endings sa, smā, smiṃ and sā in all genders. Assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ; asmā imasmā imamhā, ebhi ehi imebhi imehi; assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ; asmiṃ imasmiṃ imamhi, esu imesu. In the feminine gender :- ima + si. Ayaṃ-substitute and si-lopa are applicable. Ayaṃ kaññā (This girl), imā imāyo; imaṃ, imā, imāyo; imāya, imābhi ihmāhi. In the dative :- the ‘a’-state as well as ssāya-substitute for ‘i’ are applicable. Assā imissā imāya, imāsaṃ imāsānaṃ. In locative:- assaṃ imissaṃ or imissā. The case-ending ‘smiṃ’ is optionally changed into ‘sa’ by the rule ‘tesu vuddhi’ etc. (362-355). Imāyaṃ, imāsu. The remaining declension is clear. In the neuter gender :- ima + si. The words ‘savibhattissa’ and ‘vā’ are understood :-

(129-222) Imassa idaṃ aṃ-si-su napuṃsake.

When the word ‘ima’ is followed by the case-endings ‘aṃ’ and ‘si’, it is changed into ‘idaṃ’ in neuter gender.

If the case-endings ‘aṃ’ and ‘si’ follow, the entire word ‘ima’ is optionally changed into ‘idaṃ’ together with the case-ending in the neuter gender. Idaṃ cittaṃ virocati (This consciousness shines forth) imaṃ, imāni; idaṃ pupphaṃ passasi (you see this flower), imaṃ, imāni; anena iminā, ebhi ehi imebhi imehi etc. are to be known as in the masculine gender. The difference of the word ‘amu’ :- amu + si. The words ‘vā’ and ‘anapuṃsakassa simhi’ are understood :-

(173-223) Amussa mo saṃ.

The sound ‘ma’ of the word ‘amu’ is changed into ‘sa’.

When the case-ending ‘si’ follows, the sound ‘ma’ of the word ‘amu’ in the non-neuter genders is optionally changed into ‘sa’. Asu rājā (This king). The words ‘sabbanāmato’ and ‘vā’ are understood in the following:-

(178-224) Sabba-to ko.

‘Ka’ is added to all pronouns.

After all pronouns the word ‘ka’ is optionally augmented. By the force of the specially used word ‘sabbato’, ‘ka’ is augmented after the words ‘hīna’ etc. too. Not taking ‘amussa mo saṃ’ (173-223) as governing, by yogavibhāga, even when the sound ‘ka’ follows, the sa-change is applicable. Asuko, asukā; asukaṃ, asuke. In absence of sa-substitute :- amuko, amukā, amukaṃ etc. In the plural :- in the rule ‘tato vokāro ca’ (119-155), the sound ‘vo’ does not occur by the force of ‘vā’. The […] case-ending ‘yo’ is always dropped and lengthening is always applicable. Amū purisā (those men); amuṃ, amū; amunā, amūbhi amūhi amubhi amuhi; amussa. By the rule ‘amussāduṃ’ (130-225) not making governing, by yogavibhāga the substitute ‘aduṃ’ is made. Adussa amussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ, amusmā amumhā, amūbhi amūhi amubhi amuhi; adussa amussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ; amumhi amusmiṃ, amūsu amusu. In the feminine gender :- in nominative singular the sa-substitute etc. are applicable. Asu kaññā (those girls) asukā or amukā; amu, amū amuyo; amuṃ, amū amuyo; amuyā, amūbhi amūhi; amussā amussāya, amūsaṃ amūsānaṃ, amuyā, amūbhi amūhi; amussā amussāya, amūsaṃ amūsānaṃ; amussaṃ amuyaṃ, amūsu. In the neuter gender :- amu + si. The words ‘savibhattissa’ (120-243) and ‘aṃsisu napuṃsake’ from the rule ‘imassidaṃ’ etc. (129-222) are to be understood :-

(130-225) Amussa aduṃ.

The word ‘amu’ is changed into ‘aduṃ’.

In the neuter gender the entire word ‘amu’ followed by the case-endings ‘aṃ’ and ‘si’ is changed into ‘aduṃ’ together with the case-ending. Aduṃ pupphaṃ (this flower), amū amūni; aduṃ amuṃ, amū amūni; amunā etc. are like the masculine gender. The difference of the word ‘kiṃ’ :- kiṃ + si. The words ‘kissa’ and ‘ka’ from the rule kissa ka ve ca (227-270) are understood :-

(227-226) Sesesu ca.

Also when the remaining (suffixes) follow.

When the remaining case-endings other than the suffix (va) follow, […] the word ‘kiṃ’ is changed into ‘ka’. Now by the force of ‘ca’ in the rule ‘kissa ka ve ca’ (227-270) the suffixes thaṃ etc., other than va-suffix, are taken. In the present context, the word ‘sesa’ implies only case terminations. The use of ‘ca’ prevents the rule in some cases. By that, the words ‘kissa’ ‘kismiṃ’ etc. are proved. The case-ending ‘si’ is changed into ‘o’ by the rule ‘so’ (104-66). Saralopa etc. are applicable. Ko eso (who’s that), ke; kaṃ, ke; kena, kebhi kehi; kassa kissa. The niggahita is elided. Kesaṃ kesānaṃ; kasmā kamhā, kebhi kehi; kassa kissa, kesaṃ kesānaṃ; kasmiṃ kismiṃ kamhi kimhi, kesu. In the feminine gender :- kiṃ + si. By the rule ‘sesesu ca’ (from the present rule) when a case-ending follows, it is changed into ‘ka’. By the rule ‘itthiyaṃ ato āpaccayo’ (237-176), the augment ‘ā’ is inserted in the middle. The case-ending ‘si’ is dropped. Kā esā kaññā (who’s that girl), kā kāyo; kaṃ, kā kāyo etc. are like those of the word ‘sabbā’. In the neuter gender :- kiṃ + si. Firstly, the elision of the case-ending ‘si’ is to be made because the rule of elision is stronger. Ka-substitute is not applicable because the case-ending does not follow again or because of paribhāsā ‘tadanuparodhena’ (56-64). Kiṃ etaṃ, kāni. In accusative singular :- when, by the rule ‘kvaci lopaṃ’ (38-53), the elision of niggahita is done :- The niggahita is added by the rule ‘ammo niggahitaṃ jhala-pehi’ (82-149), Kiṃ, kāni; kena etc. are like masculine gender. The word ‘eka’ indicates saṅkhyā (enumeration), atulya (uncomparable), asahāya (without a second) and añña (other). When it indicates ‘saṅkhyā’, it is always in singular. Elsewhere, it is also in plural. Eko, ekā; ekaṃ, eke etc. forms are entirely like those of the word ‘sabba’. There is difference when the singular case-endings ‘saṃ’ and ‘sā’ follow. The word ‘ubha’ is a synonym of the word ‘dvi’. It is always in plural only. Ubha-yo. By the force of ‘tu’ in the rule ‘tato yonaṃ o tu’, the case-ending ‘yo’ is sometimes changed into ‘o’. Ubho or ubhe purisā (both men), ubho or ubhe purise. By the rule ‘tesu vuddhi’ etc. (362-355), the vowel ‘e’ is sometimes changed into ‘o’ when su and hi follow. Ubhobhi ubhohi ubhebhi ubhehi.

(86-227) Ubha-ādito naṃ innaṃ.

The case-ending ‘naṃ’ used after ‘ubha’ etc. is changed into ‘innaṃ’.

After the word ‘ubha’ etc. the case-ending ‘naṃ’ becomes ‘innaṃ’. Ubhinnaṃ, ubhobhi ubhohi ubhebhi ubhehi; ubhinnaṃ; ubhosu ubhesu. The words ‘dvi’ etc. indicate ‘saṅkhyā’ and ‘saṅkheyya’. They are always plural because of the reference to more than one. Dvi + yo. In this context, the words ‘savibhattissa’ (120-243) and ‘itthīpumanapuṃsakasaṅkhyaṃ’ (131 Kaccāyana) are governing.

(132-228) Yosu dvinnaṃ dve ca.

The numeral ‘dvi’ followed by the case-ending ‘yo’ is also changed into ‘dve’.

The numeral ‘dvi’ followed by the case-ending ‘yo’ is changed into ‘dve’ in feminine, masculine and neuter together with the case-ending. By the word ‘ca’ (it is also changed) into ‘duve’. When the case-ending ‘naṃ’ follows, it is also sometimes changed into ‘duvi’. In the rule, plural is used in order to indicate that after the word ‘dvi’ only plural suffix is used. Dve dhammā (Two doctrines), dve itthiyo (Two ladies), dve or duve rūpāni (Two forms); similarly, in the accusative. bvībhi dvīhi. When lengthening occurs before the suffix ‘naṃ’ :-

(67-229) No ca dvādito namhi.

The sound ‘na’ is added to the words beginning with ‘dvi’ when the case-ending ‘naṃ’ follows.

After the numerals beginning with ‘dvi’ the sound ‘na’ is augmented when the case-ending ‘naṃ’ follows. By the force of ‘ca’, when the case-ending ‘naṃ’ follows, ‘ssaṃ’ is augmented after ‘ti’ and ‘catu’ in the feminine gender. Dvinnaṃ or duvinnaṃ; dvībhi dvīhi; dvinnaṃ duvinnaṃ; dvīsu. The difference of the word ‘ti’ :- ti + yo herein - When the elision of the case-ending ‘yo’ occurs :- The word ‘yosu’ is understood :-

(133-230) Ti-catunnaṃ tisso-catasso tayo-cattār tīṇi-cattāri.

The numerals ‘ti’ and ‘catu’ are changed into ‘tisso’, catasso, tayo, cattāro, tīṇi and cattāri.

The numerals ‘ti’ and ‘catu’ followed by the case-ending ‘yo’ are changed into tisso, catasso, tayo, cattāro,, tīṇi and cattāri together with the case-ending in feminine masculine and neuter respectively. Tayo purisā (three men), tayo purise passa (May you see three men), tebhi tīhi. The word ‘naṃ’ is understood in the follwing :-

(87-231) Iṇṇaṃ iṇṇannaṃ tīhi saṅkhyāhi.

(The case-ending ‘naṃ’) used after the numeral ‘ti’ is changed into ‘iṇṇaṃ’ and ‘iṇṇannaṃ’.

The case-ending ‘naṃ’ after the numeral ‘ti’ is changed into iṇṇaṃ and iṇṇannaṃ. Saralopa etc. are applied. Tiṇṇaṃ tiṇṇannaṃ; tībhi tīhi; tiṇṇaṃ tiṇṇannaṃ; tīsu. In the feminine gender :- tisso itthiyo (three ladies); tisso; tībhi tīhi. The augment ‘ssaṃ’ is inserted when naṃ follows. […] Tissannaṃ. It is not changed into ‘iṇṇa’ because of the intervention of ‘ssaṃ’. The remaining declension is likewise. In the neuter gender :- tīṇi; tīni. The remaining is similar to masculine. Similarly, the substitutes as told earlier are applicable to the word ‘catu’ followed by yo, by the rule ‘ti-catunnaṃ’ etc. (133-230). By the force of ‘tu’ in the rule ‘tato yonaṃ o tu’ (205-160), sometimes, the vowel ‘o’ also occurs. Cattāro or caturo; cattāro caturo; catūbhi catūhi catubbhi; catunnaṃ :- The sound ‘na’ is augmented. Catūbhi catūhi; catunnaṃ; catūsu. In the feminine gender :- catasso; catasso. The augment ‘ssaṃ’ is also inserted before the case-ending ‘naṃ’. The vowel ‘u’ of catu is changed into ‘a’ by the rule ‘tesu vuddhi’ etc. (362-355). Catassannaṃ. The remaining is similar. In the neuter gender:- cattāri; cattāri; The remaining is similar to the masculine gender. Thus,

“Just as, the adjectives ‘nīla’ etc. the bahubbīhi samāsa
(relative compound), the taddhita (secondary derivative)
which is called sāmañña and lastly, the kita (verbal
derivative) i.e. atīta etc. are called ’vācyaliṅgikaṃ.”

Now, in this context, it is told :-

“The words ‘esā’, ‘eso’, and ‘etaṃ’ have been known
by people according to the cannotation and the nouns
are called feminine, masculine and neuter respectively.”

(The treatment of) the three genders is over.

Now, tumha and amha, belonging to the words having no genders, […] are being told :- The form of (the words tumha, amha) is the same in the three genders because they have no genders. When the stems tumha, amha are formed, si etc. are applicable. The words ‘savibhattīnaṃ’ and ‘tumha-amhākaṃ’ are governing :-

(140-232) Tvaṃ ahaṃ simhi ca.

(The words tumha and amha) followed by the case-ending ‘si’ are changed into ‘tvaṃ’ and ‘ahaṃ’.

The entire words ‘tumha’ and ‘amha’ followed by the case-ending ‘si’ are changed into ‘tvaṃ’ ‘ahaṃ’ together with the case-ending respectively. By the force of ‘ca’, the word tumha is also changed into ‘tuvaṃ’. Tvaṃ pumā (You are a man), tvaṃ itthī (You are a woman), tvaṃ napuṃsakaṃ (You are a hermaphrodite), or tuvaṃ satthā (you are a teacher); ahaṃ pumā (I am a man), ahaṃ itthī (I am a girl), ahaṃ napuṃsakaṃ (I am a hermaphrodite). In the plural number :- by the rule ‘sabbanāmakārate paṭhamo’ (164-200) the vowel ‘e’ occurs. Tumhe tiṭṭhatha (You stand), bhiyyo amhe mahemase (More we honour). The word ‘amhassa’ is understood in the following :-

(121-233) Mayaṃ yomhi paṭhame.

(The stem ‘amha’) followed by the first case-ending ‘yo’ is changed into ‘mayaṃ’.

When the first case-ending ‘yo’ follows, the entire word ‘amha’ together with the case-ending is changed into ‘mayaṃ’. Mayaṃ gacchāma (We go). Moreover, even if being in single number, the plural is used by superimposition of plurality due to honourific sense. The word ‘amhi’ […] is understood in the following :-

(144-234) Tavaṃ mamañ ca na vā.

(The words ‘tumha’ and ‘amha’) are or are not changed into tavaṃ, mamaṃ.

If the case-ending ‘aṃ’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending may or may not change into ‘tavaṃ’ and ‘mamaṃ’ respectively. Tavaṃ mamaṃ passa (May you see yourself and myself).

(143-235) Taṃ maṃ amhi.

(The words ‘tumha’ and ‘amha’) followed by the case-ending ‘aṃ’ are changed into ‘taṃ’ and ‘maṃ’.

If the case-ending ‘aṃ’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘taṃ’ ‘maṃ’ respectively. ‘Taṃ maṃ’.

(146-236) Tumhassa tuvaṃ tvaṃ amhi.

The word ‘tumha’ followed by the case-ending ‘aṃ’ is changed into ‘tuvaṃ’ and ‘tvaṃ’.

When the case-ending ‘aṃ’ follows, the entire word ‘tumha’ together with the case-ending is changed into ‘tuvaṃ’ and ‘tvaṃ’. Tuvaṃ tvaṃ. In the plural :- the words ‘tumha amhehi’ and ‘ākaṃ’ (161-244) are understood :-

(162-237) Vā yv-appaṭhamo

(After the words ‘tumha’ and ‘amha’) the second case-ending ‘yo’ […] is optionally (changed into ‘ākaṃ’).

When the second case-ending ‘yo’ follows, the words ‘tumha’ and ‘amha’, it is optionally changed into ‘ākaṃ’. Tumhākaṃ passāmi (I see you), tumhe passāmi (I see you), amhākaṃ passasi (You see us), amhe passasi (You see us).

(145-238) Nāmhi tayāmayā.

(The words ‘tumha’ and ‘amha’) followed by the case-ending ‘nā’ are changed into tayā and mayā.

When the case-ending ‘nā’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘tayā’ and ‘mayā’ respectively. Tayā mayā.

(210-239) Tayātayīnaṃ takāro tvattaṃ vā.

The sound ‘ta’ of tayā and tayi is optionally changed into ‘tva’.

The sound ‘ta’ of tayā and tayi optionally becomes ‘tva’. Tvayā tayā mayā, tumhebhi tumhehi; amhebhi amhehi. The words ‘sasmiṃ’ and ‘vā’ are understood in the following :-

(163-240) Sass-aṃ.

(After the words tumha and amha) the case-ending ‘sa’ changes into ‘aṃ’.

The case-ending ‘sa’ which follows the words tumha and amha is optionally chanaged into ‘aṃ’. Tumhaṃ / amhaṃ dīyate (It is given to you / me).

(141-241) Tava mama se.

(The words tumha and amha) followed by the case-ending ‘sa’ are changed into tava and mama.

If the case-ending ‘sa’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘tuva’ and ‘mama’ respectively. This rule is to be applied optionally, because alternative rule exists. Tava / mama dīyate (It is being given to you / me). The word ‘se’ is understood in the following :-

(142-242) Tuyhaṃ mayhaṃ ca.

(The words tumha and amha) are changed into tuyhaṃ and mayhaṃ also.

When the case-ending ‘sa’ follows, the words ‘tumha’ and ‘amha’ together with the case-ending are changed into ‘tuyhaṃ’ and ‘mayhaṃ’ respectively. Tuyhaṃ / mayhaṃ dīyate (It is being given to you / me).

(120-243) Amhassa mamaṃ savibhatissa se.

The stem ‘amha’ followed by the case-ending ‘sa’ is changed into ‘mamaṃ’ together with the case-ending.

When the case-ending ‘sa’ follows, the entire word ‘amha’ together with the case-ending is changed into ‘mamaṃ’. Mamaṃ dīyate (It is being given to me). The word ‘aṃ’ from the rule ‘sass-aṃ’ (163-240) is understood by sīhagati in the following :-

(161-244) Tumha-amhehi naṃ ākaṃ.

After the words tumha and amha, the case-ending ‘naṃ’ is changed into ‘ākaṃ’.

[…] The case-ending ‘naṃ’ which follows the words ‘tumha’ and ‘amha’ is changed into ‘ākaṃ’ or ‘a’. By the rule ‘tesu vuddhi’ etc. (404-355), the word ‘amha’ is sometimes changed into ‘asmā’. Tumhaṃ tumhākaṃ amhaṃ amhākaṃ or asmākaṃ. In ablative :- By the rule ‘amhatumha-ntu-rāja’ etc. (270-120), the scope of being ‘smā’ equal to ‘nā’ is extended. Tayā mayā apeti (He leaves from you / me), tumhehi amhehi tumhebhi amhebhi; tumhaṃ amhaṃ tava mama, tuyhaṃ mayhaṃ mamaṃ pariggaho, tumhaṃ amhaṃ amhākaṃ asmākaṃ dhammatā. The word ‘smiṃhi’ is understood in the following :-

(139-245) Tumha amhākaṃ tayi mayi.

The words ‘tumha’ and ‘amha’ are changed into ‘tayi’, ‘mayi’.

When the case-ending ‘smiṃ’ follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are changed into tayi and mayi respectively. The sound ‘ta’ becomes ‘tva’. Tvayi tayi mayi, tumhesu amhesu. The words ‘tamha’ and ‘amha’ following a word, sometimes, have the different forms by way of another substitute. And the expression ‘na vā’ is governing :-

(147-246) Padato dutiyācatutthīchaṭṭhīsu vo no.

The words ‘tumha’ and ‘amha’ in accusative, dative and genitive become ‘vo’ and ‘no’ after a pada.

In accusative, dative and genitive plural, the entire words ‘tumha’ and ‘amha’ together with the case-endings may or may not change into ‘vo’ and ‘no’ after a pada respectively. Moreover here, the plural is understood, for, singular is referred to in the following. Pahāya vo gamissāmi (I will leave you and go), Mā no ajja vikantiṃsu (Don’t think of us at […] present), Dhammaṃ vo bhikkhave desissāmi (O monks, I will teach you the Dhamma), Saṃvibhajetha no rajjena (May you divide the kingship to us), Tuṭṭho-smi vo pakatiyā (I appreciate your natural form), Satthā no bhagavā anuppatto (The Blessed one who is our teacher had arrived). Why ‘na vā’ is understood ? Because we have the following occurances : bhayaṃ tumhākaṃ no siyā (The danger should not happen to you), eso amhākaṃ satthā (This is our teacher). The words ‘padato’ and ‘catutthīchaṭṭhīsu’ are understood in the following :-

(148-247) Tem-ekavacanesu ca.

Also (The words ‘tumha’ and ‘amha’) followed by the singular case-endings (be changed into) ‘te’ and ‘me’.

When the dative and genitive singular case-endings follow, the entire words ‘tumha’ and ‘amha’ together with the case-endings may or may not change into ‘te’ and ‘me’ after padas respectively. Dadāmi te gāmavarāni pañca (I would give five excellent villages to you), Dadāhi me gāmavaraṃ (May you give an excellent village to me), Idaṃ te raṭṭhaṃ (This state is yours), Ayaṃ me putto (This is my son). Why ‘na vā’ ? We have the following :- Imaṃ cīvaraṃ tuyhaṃ vikappanatthāya dammi (I offer this robe to you for assignment), Suṇātha vacanaṃ mama (May you listen to my speech).

“Now in this context, by the governing ‘na vā’, the
words vo, no, te and me do not occur at the beginning
of pāda and in the connection of ca, va and eva etc.”

As :-

“na socāmi na rodāmi tava sutvāna māṇava
tuyhañca api mahārāja mayhañca raṭṭhavaḍḍhana.”

“[O māṇava, I am not grieving. I am not crying due
to having listened to your (speeches).” “O great king
who enlarges the kingdom, (danger will not happen) to
you and to me also.]”

Evaṃ-idaṃ dīghamaddhānaṃ saṃsaritaṃ sandhāvitaṃ tumhākañca mamañca-eva imasmiṃ-pi bhave bhave. Why padato ? We have the following :- Tavaññāti (your relative), mamaññāti (my relative). The words ‘te’ and ‘me’ are understood in the following :-

(149-248) Na aṃhi

(The words ‘tumha’ and ‘amha’) followed by the case-ending ‘aṃ’ are not changed.

When the case-ending ‘aṃ’ follows, the entire words ‘tumha’ and ‘amha’ after a pada are not changed into ‘te’ and ‘me’ together with case-ending. Passeyya taṃ vassasataṃ arogaṃ (He should see him living for hundred years without disease), So maṃ abravi (He spoke to me). The expression ‘temekavacane’ is understood in the following :-

(150-249) Vā tatiye ca

(The words ‘tumha’ and ‘amha’) followed by the Instrumental singular, are optionally changed too.

When the instrumental singular follows, the entire words ‘tumha’ […] and ‘amha’ together with the case-ending are optionally changed into ‘te’ and ‘me’ after a pada respectively. Kataṃ te pāpaṃ (Demerit is made by you), Kataṃ tayā pāpaṃ, Kataṃ me puññaṃ or Kataṃ mayā puññaṃ (The merit is done by me). The words ‘vā’ and ‘tatiye’ are understood in the following :-

(151-250) Bahuvacanesu vono.

(The words ‘tumha’ and ‘amha’) followed by the plurals are changed into ‘vo’ and ‘no’.

When the Instrumental plural follows, the entire words ‘tumha’ and ‘amha’ together with the case-ending are optionally changed into ‘vo’ and ‘no’ after a pada respectively. Kataṃ vo kammaṃ (The action is done by you), Kataṃ no kammaṃ (The action is done by us). By the expression ‘bahuvacane’, also before the first case-ending ‘yo’ they sometimes are changed into ‘vo’ and ‘no’. Gāmaṃ vo gaccheyyātha (You should go to the village), Gāmaṃ no gaccheyyāma (We should go to the village). Moreover, the words from ‘pañca’ to ‘aṭṭhādasa’, the word ‘kati’ being without specific gender, have the same form in all genders. Just due to having no specific gender, the absence of feminine suffixes after ‘pañca’ etc. is proved. Now, regarding the form ‘pañca + yo’ :- The word ‘yosu’ from the rule ‘yosu dvinnaṃ dve ca’ (132-228) and the word ‘itthīpumanapuṃsakasaṃkhyaṃ’ (131 Kaccāyana) are understood :-

(134-251) Pañc-ādīnaṃ a-kāro.

(The final vowel) of ‘pañca’ etc. is changed into ‘a’.

The genitive is used to indicate the final vowel. When the case-ending ‘[…] yo’ follows, the final vowel of the numerals beginning with ‘pañca’ and ending with ‘aṭṭhādasa’ in feminine, masculine and neuter is changed into ‘a’ together with case-ending. This is the exception for ‘a’ and ‘e’ substitution. Pañcakkhandhā, pañcagatiyo, pañcindriyāni. Similarly in accusative too. The expression ‘su-naṃ-hi-su ca’ (89-87) is understood in the following :-

(90-252) Pañc-ādīnaṃ attaṃ.

(The final vowel of) ‘pañca’ etc. becomes ‘a’.

The final vowel of numerals beginning with ‘pañca’ and ending with ‘aṭṭhādasa’ followed by the case-endings su, naṃ and hi is changed into ‘a’. In this context, this rule is exception for lengthening. Pañcabhi pañcahi; pañcannaṃ: pañcabhi pañcahi, pañcannaṃ pañcasu. Similarly, the words cha, satta, aṭṭha, nava and dasa. When dvandva compound is made in the sense of ‘eka plus dasa’ or tappurisa compound is made in the sense of ‘eka added to dasa’ :- The word ‘saṅkhyāni’ is to be understood :-

(383-253) Dv-ek-aṭṭhānaṃ ākāro vā.

(The final vowel of words) dvi, eka and aṭṭha is optionally changed into ‘ā’.

When a numeral follows, the final vowel of the words dvi, eka and aṭṭha is optionally changed into ‘ā’. Or this may be taken as vavatthitavibhāsā. Ekādasa, dvādasa, aṭṭhādasa. Why ‘saṅkhyāne’ ? For we have :- ekadanto, dvidanto, aṭṭhatthambho. The word ‘va’ is understood in the following :-

(381-254) Ek-ādito dassa ra saṅkhyāne.

In the numerals, the sound ‘da’ of dasa is changed into ‘ra’ after the word ‘eka’ etc.

In the numerals, the sound ‘da’ of dasa is optionally changed into ‘ra’ after the numerical ‘eka’ etc. The remaining process is the same. Ekārasa, ekadasa. In the context of ‘dvidasa’ in the sense of ‘two plus ten’ or ‘two added to ten’ :- The word ‘vā’ is understood :-

(380-255) Vīsati-dasesu bā dvissa tu.

However, the word ‘dvi’ followed by the words vīsati and dasa is changed into ‘ba’.

The word ‘dvi’ is optionally changed into ‘bā’ when followed by the words vīsati and dasa. By the force of ‘tu’, the word ‘tiṃsa’ too is included. The sound ‘ra’ and the ā-state are applicable. Bārasa, dvādasa. ‘three plus ten or three added to ten’ is ‘terasa’. In this context :- by the rule ‘tesu vuddhi’ etc. (362-355), the word ‘ti’ is changed into ‘te’ up to the word ‘navuti’. Now regarding ‘catuddasa’ meaning ‘four plus ten or four added to ten’ :- The words ‘gaṇane’ and ‘dasassa’ are understood:-

(390-256) Cat-ūpapadassa lopo tuttara-padādi cassa cucopi na vā.

The sound ‘tu’ of catu is elided and ‘ca’ followed by ‘tu’ as uttarapada also may or may not change into ‘cu’ and ‘co’.

If ‘catu’ forms the preceding member of a numerical compound, ‘tu’ of ‘catu’ followed by ‘dasa’ is elided and ‘ca’ is or is not changed into ‘[…] cu’ or ‘co’ too, when ‘catu’ is followed by uttarapada. Cuddasa coddasa catuddasa. By the force of ‘api’, ‘ca’ occuring at the beginning of a word is dropped inspite of its not being belonging to upapada. It is changed or not changed into ‘cu’ and ‘co’; as tālīsaṃ cuttālīsaṃ cottālīsaṃ cattālīsaṃ. Pañcadasa means five plus ten or five added to ‘ten’. By the rule ‘tesu vuddhi’ etc. (362-355), the word ‘pañca’ is sometimes changed into ‘panna’ and ‘paṇṇa’ followed by dasa and vīsati. Pannarasa. Now, regarding ‘chadasa’ meaning ‘six plus ten or six added to ten’. The word ‘chassa’ (374-408) is understood :-

(376-257) Dase so niccaṃ ca.

(The word ‘cha’) followed by the word ‘dasa’ is always changed into ‘so’.

The numeral ‘cha’ followed by the word ‘dasa’ is always changed into ‘so’. The words ‘saṅkhyānaṃ’ and ‘vā’ are understood in the following:-

(379-258) Ḷa da-rānaṃ

The sounds ‘da’ and ‘ra’ are changed into ‘ḷa’.

The sounds ‘da’ and ‘ra’ of numerals are optionally changed into ‘ḷa’. Now, there is not difference between ‘l’ and ‘ḷ’. The word ‘vā’ indicates vavatthitavibhāsā. By that, always we have ‘soḷasa’. By vibhāsā we have ‘teḷasa terasa cattāḷīsaṃ cattārīsaṃ’. And in the words dasa, pannarasa etc. it is not found. Meaning ‘seven plus ten or seven added to ten’, we have ‘sattarasa’ / sattadasa’. Regarding ‘aṭṭhadasa’ meaning ‘eight plus ten or eight added to ten’ :- When ā-state is applied :- The words vā, dassa, ra, and saṅkhyāne are understood :-

(382-259) Aṭṭhādito ca.

Also after the word ‘aṭṭha’ etc.

The sound ‘da’ of dasa used after aṭṭha etc. too is optionally changed into ‘ra’ in the numerals. Aṭṭhārasa aṭṭhādasa. Why aṭṭhādito ? For we have : Catuddasa. The word ‘kati’ is used in plural only. Kati + yo, here:- Yo-lopa etc. and shortening are obligatory. Kati tiṭṭhanti (How many (people) stand), kati passasi (How many you see); Katibhi katihi; katinaṃ; katibhi katihi; katinaṃ; katisu.

Pronouns having no specific gender (are over).

Now, the words ending in case-suffixes are told. They, however, have same forms in three genders and both numbers because they have not specific genders and because of their being nipāta-s. Now, in the context of the meaning ‘from a man’ or ‘from the men’, :-

(248-260) Kvaci to pañcamy-atthe.

The suffix ‘to’ is sometimes used in the sense of the ablative.

After all genders belonging to nouns and pronouns, the suffix ‘to’ is sometimes used in the ablative sense.

(247-261) Tv-ādayo vibhatti-saññāyo.

The suffixes ‘to’ etc. are considered as the case-endings.

The suffixes beginning with ‘to’ and ending with ‘dāni’ are covered in the expression tvādayo. The suffixes ‘to’ etc. are considered as the […] case-endings. So, the padas ending with those suffixes also have the state like other padas ending with the case-endings.

Purisato; likewise rājato or corato or aggito or gahapatito, hatthito, hetuto, sabbaññuto, kaññato, yuttito, itthito, bhikkhunito. Moreover in this context :- shortening is applicable when the suffix follows, by the rule ‘kvac-ādimajjhuttarānaṃ dīgharassā paccayesu ca’ (361-354). Yāguto, jambuto, vittato, āyuto etc. In the context of ‘to’ after a pronoun, we have the form ‘sabbato’ in the sense of ‘after entire’ or ‘after all’. Similarly, yato, tato, katarato, katamato, itarato, aññato, ekato, ubhato, pubbato, parato, aparato, dakkhiṇato, uttarato, amuto. The words kissa and ku are understood in the following :-

(230-262) Tra-to-thesu ca.

(The word ‘kiṃ’) followed by the suffixes tra, to and tatha is also changed into ‘ku’.

When the suffixes tra, to and tatha follow, the word ‘kiṃ’ is changed into ‘ku’. The form ‘kuto’ means ‘from which’ or ‘from whom’ (plural). The word ‘tothesu’ is to be understood in the following :-

(231-263) Sabbassa etassa akāro vā.

The entire word ‘eta’ is optionally changed into ‘a’.

When the suffixes ‘to’ and ‘tha’ follow, the entire word ‘eta’ is optionally changed into ‘a’. The form ‘ato’ means ‘from this’ or ‘from these’. The word ‘sabbasetassa’ is understood in the following :-

(233-264) E to-thesu vā.

(The word ‘eta’) followed by the suffixes ‘to’ and ‘tha’ is optionally […] changed into ‘e’.

When the suffixes ‘to’ and ‘tha’ follow, the entire word ‘eta’ is optionally changed into ‘e’. Reduplication is applicable. Etto. The word ‘sabbassa’ is understood in the following :-

(234-265) Imass-i thaṃ-dāni-ha-to-dhesu ca.

The word ‘ima’ followed by thaṃ, dāni, ha, to and dha is changed into ‘i’.

Also when the suffixes thaṃ, dāni, ha, to and dha follow, the word ‘ima’ is changed into ‘i’. The form ‘ato’ means ‘from this’. By yogavibhāga ‘kvaci to’ (248-260) the suffix ‘to’ is used after the word ‘ādi’ etc. in the sense of locative and after the words ‘anicca’ etc. in the sense of instrumental. For ‘ādito’ means ‘in the beginning’. Similarly, majjhimato, ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato, parato etc. In the sense of instrumental - aniccato means ‘by transitoriness’. anicatto sammasati (considers by transitoriness); Similarly, dukkhato, rogato, gaṇḍato etc. The words ‘atthe’ and ‘kvaci’ are understood in the following:-

(249-266) Tra-tha sattamiyā sabbanāmehi.

After the pronouns, tra and tha suffixes are used in the sense of the locative case.

After the pronouns, the suffixes ‘tra’ and ‘tha’ are sometimes used in the sense of the locative case. The words sabbatra or sabbattha mean ‘in entire’ or ‘in all (plural)’; Similarly, yatra yattha, tatra tattha, itaratra itarattha, aññatra aññattha, ubhayatra ubhayattha, paratra parattha, kutra kuttha. The state of ‘ku’ is accomplished by the rule ‘trato thesu ca’

(230-262). By the force of ‘ca’ in the rule ‘kissa ka ve ca’ (227-270), we have the substitute ‘ka’. Kattha, amutra, amuttha. The words ‘sabbassa-etassa-akāro vā’ (231-263) are understood in the following :-

(232-267) Tre niccaṃ.

(The word ‘eta’) followed by the suffix ‘tra’ is always changed (into ‘a’).

When the suffix ‘tra’ follows, the entire word ‘eta’ is always changed into ‘a’. Atra. The a-state is accomplished by the rule ‘sabbassa-etassa-akāro vā’ (231-263). And the sound ‘e’ is accomplished by the rule ‘e tothesu ca’ (233-264). Attha, eto, ettha. Now, the words kvaci, atthe and sattamiyā are governing :- In the sense of ‘in entire’ :-

(250-268) Sabbato dhi.

After the word ‘sabba’, the suffix ‘dhi’ is used.

The suffix ‘dhi’ after the word ‘sabha’ is in the sense of locative case. Sabbadhi.

(216-269) Kiṃsmā vo.

After the word ‘kiṃ’ the suffix ‘va’ is used.

The suffix ‘va’ after the word ‘kiṃ’ is sometimes used in the sense of the locative case.

(227-270) Kissa ka ve ca.

The word ‘kiṃ’ followed by the suffix ‘va’ is changed into ‘ka’.

When the suffix ‘va’ follows, the word ‘kiṃ’ is substituted by ‘ka’. By the force of ‘ca’, haṃ thaṃ etc. are referred to even if the suffix ‘[…] va’ does not follow. And by the rule ‘tesu vuddhi’ etc. (362-355), if the suffix ‘va’ follows, the vowel ‘a’ in belonging to ‘ka’ is elided. Kva gatosi tvaṃ (Where have you gone ?). The word ‘kismā’ is understood in the following :-

(252-271) Hiṃ-haṃ-hiñcanaṃ.

(After the word ‘kiṃ’) the suffixes hiṃ haṃ and hiñcanaṃ are used.

After the word ‘kiṃ’, the suffixes hiṃ, haṃ and hiñcanaṃ are sometimes used in the sense of the locative case. The word ‘kissa’ is understood in the following :-

(228-272) Ku hiṃ-haṃ-su ca.

(The word ‘kim’) followed by hiṃ and haṃ is changed into ‘ku’ also.

The suffixes ‘hiṃ’ and ‘haṃ’ too having followed, the word ‘kiṃ’ is changed into ‘ku’. By the force of ‘ca’ it is changed into (ku) even before hiñcanaṃ, dācanaṃ etc. In the sense of ‘where’ :- kuhiṃ, kuhaṃ, kuhiñcanaṃ, kahaṃ :- Ka-substitution is applicable. The word ‘hiṃhaṃ’ is understood in the following :-

(253-273) Tamhā ca.

After the word ‘ta’ also.

The suffixes ‘hiṃ’ and ‘haṃ’ are sometimes used after the pronouns ‘ta’ in the sense of the locative case. In the sense of ‘therein’ :- tahiṃ, tahaṃ.

(254-274) Imasmā ha-dhā ca.

And after the word ‘ima’ the suffixes ‘ha’ and ‘dha’ are used.

The suffixes ‘ha’ and ‘dha’ are sometimes used in the sense of the locative case. By the rule ‘imassi thaṃ’ (234-265) the vowel ‘i’ is applicable. In the sense of ‘herein’ :- iha, idha.

(255-275) Yato hiṃ.

After the word ‘ya’, the suffix ‘hiṃ’ is used.

The suffix ‘hiṃ’ is sometimes used after the pronoun ‘ya’ in the sense of the locative case. In the sense of ‘herein’ :- yahiṃ. The word ‘kāle’ is governing in the following :- In the sense of ‘when’ :-

(257-276) Kiṃ-sabba-añña-eka-ya-kūhi dādācanaṃ.

After the words kiṃ, sabba, añña, eka, ya and ku, the suffixes ‘dā’ and ‘dācanaṃ’ are used.

The suffix ‘dā’ is used after the pronouns kiṃ, sabba, añña, eka and ya. After ‘ku’ the suffix dācanaṃ is used sometimes in the sense of locative to denote time. By the force of ‘ca’ from the rule ‘kissa ka ve ca’ (227-270) the ka-substitute is applicable. Kadā.

(260-277) Sabbassa so dāmhi vā.

The word sabba followed by the suffix ‘da’ is optionally changed into ‘sa’.

The suffix ‘da’ having followed, the word ‘sabba’ is optionally changed into ‘sa’. In the sense of ‘always’ :- sadā, sabbadā. Similarly, aññadā, ekadā, yadā. In the sense of ‘when’ :- kudācanaṃ. By the force […] of ‘ca’ from the rule ‘ku hiṃ-haṃsu ca’ (228-272), the ku-state is accomplished. Or ‘ku’ is by nipātana. The word ‘dā’ is understood in the following :-

(258-278) Tamhā dāni ca.

After the word ‘ta’, also the suffix ‘dāni’ is used.

The suffixes ‘dāni’ and ‘dā’ are sometimes used after the pronoun ‘ta’, in the sense of locative case to signify time. In the sense of ‘then’:- tadāni, tadā.

(259-279) Imasmā rahi dhunā dāni ca.

Also after the word ‘ima’, the suffixes rahi, dhunā and dāni are used.

The suffixes rahi, dhunā and dāni are sometimes used after the word ‘ima’ in the locative case to signify time. The word sabbassa and imassa are understood in the following :-

(236-280) Eta rahimhi ca.

(The word ‘ima’) followed by the suffix ‘rahi’ is changed into ‘eta’ too.

When the suffix ‘rahi’ follows, the entire word ‘ima’ is changed into ‘eta’. In the sense of ‘nowadays’ :- Etarahi.

(235-281) A dhunāmhi ca.

(The word ‘ima’) followed by the suffix ‘dhuna’ is changed into ‘a’ too.

When the suffix ‘dhunā’ follows, the entire word ‘ima’ is changed […] into ‘a’. Adhunā. The word ‘ima’ is changed into ‘i’. In the sense of ‘at present’ :- idāni.

The treatment of the case-ending suffixes is over.

Now, upasagga-s and nipāta-s having no differentiation by gender, number and cases are being told :- Pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, (and) upa. These twenty words are called ‘upasagga-s’.

In this context, the word ‘pa’ is used in the sense of pakāra (variety), adhikamma (beginning), padhāna (major), antobhāva (to be inside), viyoga (separation), tappara (intent upon), bhusattha (in the sense of much), sambhava (having become), titti (satisfaction), anāvila (pure), and patthana (desire) etc. The prefix ‘pa’ is understood in these senses, pakāra etc., as :- in the sense of pakāra - paññā; in the sense of ādikamma - vippakataṃ; in the sense of padhāna - paṇītaṃ; or padhānaṃ padhānattaṃ issariyaṃ tasmiṃ - pabhū ayaṃ desassa (Whose lordship is the major; He is pabhū of this country), in the sense of antobhāve - pakkhittaṃ; in the sense of viyoge - pavāsī; in the sense of tappare - pācariyo; in the sense of bhusa - pavuddhakāyo; in the sense of sambhava - himavatā gaṅgā pabhavati (The gaṅgā originates from himavanta); in the sense of titti - pahūtaṃ annapānaṃ; in the sense of anāvila - pasannamudukuṃ; in the sense of patthana - paṇihitaṃ.

The word ‘parā’ is used in the sense of parihāni (loss, diminution), parājaya (defeat), gati (going), vikkama (effort), āmasana (touching) etc., […] as : in the sense of parihāniyaṃ - parābhavo; in the sense of parājaya - parājito; in the sense of gati - parāyanaṃ; in the sense of vikkama - parakkamati; in the sense of āmasana - aṅgassa parāmasanaṃ (touching of limb).

The word ‘ni’ is used in the sense of nissesa (completely), niggata (gone), niharaṇa (taking out, throwing out), antopavesana (going inside), abhāva (absence) nisedha (avoiding), nikkhanta (departed from), pātubhāva (appearance), avadhāraṇa (affirmation), vibhajana (distinction, division), upamā (likeness, example) upadhāraṇa (thinking over), avasāna (ending), and cheka (clever) etc. In the sense of nisesa - nirutti, niravasesaṃ deti (He gives full), in the sense of niggata - nikkileso, niyyāti; in the sense of niharaṇa - niddhāraṇaṃ; in the sense of antopavesana - nikhāto; in the sense of abhāva - nimmakkhikaṃ; in the sense of nisedha - nivāreti; in the sense of nikkhanta - nibbāno nibbānaṃ; in the sense of pātubhāva - nimmitaṃ; in the sense of avadhāraṇa - nicchayo; in the sense of vibhajana - niddesa; in the sense of upamā - nidassanaṃ; in the sense of upadhāraṇa - nisāmanaṃ; in the sense of avasāna - niṭṭhhitaṃ; in the sense of cheka - nipuṇo. The word ‘nī’ is used in the sense of nīharaṇa (taking out), āvaraṇa (covering, prevent) etc. In the sense of nīharaṇa - nīharati; in the sense of āvaraṇa - nīvaraṇaṃ.

The word ‘u’ is used in the sense of uggata (rising up), uddhakamma (making upwards, above), padhāna (foremost), viyoga (separation), saṃbhava (origin, production), attalābha (being born, creation) satti (ability, power), sarūpakathana (preaching the essence) etc. In the sense of uggata - uggacchati; in the sense of uddhakamma - āsanā uṭṭhito (stood up from […] seat), ukkhepo; in the sense of padhāna - uttamo, lokuttaro; in the sense of viyoga - ubbhāsito; in the sense of sambhava - ubbhūto; in the sense of attalābha - uppannaṃ ñāṇaṃ (originated knowledge); in the sense of satti - ussahati gantuṃ (He has energy to go); in the sense of sarūpakathana - uddisati suttaṃ (He preaches the doctrine).

The word ‘du’ is used in the sense of asobhaṇa (bad), abhāva (absence), kucchita (ill), asamiddhi (lack of richness), kiccha (difficulty), virūpa (deformation) etc. as :- In the sense of asobhaṇa - duggandho; in the sense of abhāva - dubbhikkhaṃ; in the sense of kucchita - dukkataṃ; in the sense of asamiddhi - dussassaṃ; in the sense of kiccha - dukkaraṃ; in the sense of virūpata - dubbaṇṇo, dummukho.

The word ‘saṃ’ is used in the sense of samodhāna (conclusion, combination), sammā (well, correct), samantabhāva (entirety), saṅgata (coming together), saṅkhepa (abbreviation), bhusattha (in the sense of much), sahattha (in the sense of being together), appattha, pabhava (origin), abhimukhabhāva (facing), saṅgata (collection), pidhāna (covering), punappunakaraṇa (repetition), samiddha (rich, successful) etc. In the sense of samodhāna - sandhi; in the sense of sammā or sama - samādhi, sampayutta; in the sense of samantabhāva - saṅkiṇṇā, samullapanā; in the sense of saṅgata - saṅgamo; in the sense of bhusa - sāratto; in the sense of saha - saṅvāso; in the sense of appattha - samaggho; in the sense of pabhava - sambhavo; in the sense of abhimukhabhāva - sammukhaṃ; in the sense of saṅgata - saṅvikāro, saṅgaṇhāti; in the sense of pidhāna - saṅvutaṃ; in the sense of punappunakaraṇa - sandhāvati; in the sense of samiddha - sampanno.

The word ‘vi’ is used in the sense of visesa (distinction), vividha (manifold), viruddha (opposite), vigata (gone away), viyoga (separation), virūpa (deformation) etc. In the sense of visesa - vimutti, visiṭṭha; in the sense of vividha - vimati, vicitraṃ; in the sense of viruddha - vivādo; in the sense of vigata - vimalaṃ; in the sense of viyoga - vippayutto; in the sense of virūpatā - virūpo.

The word ‘ava’ is used in the sense of adhobhāva (making downwards), viyoga (separation), paribhava (disrespect), jānana (knowing), suddhi (purity), nicchaya (conviction, resolution), desa (place), theyya (stealing) etc. In the sense of adhobhāva - avakkhittacakkhu; in the sense of viyoga - omukkaupāhano, avakokilaṃ vanaṃ; in the sense of paribhava - avajānanaṃ, avamaññati; in the sense of jānana - avagacchati; in the sense of suddhi - vodānaṃ; in the sense of nicchaya - avadhāraṇaṃ; in the sense of desa (avakāso); in the sense of theyya - avahāro.

The word ‘anu’ is used in the sense of anugata (implying), anupacchinna (predispositon, tendency), pacchā (back, behind), bhusa (much), sādissa (likeness, similarity), hīna (low), tatiya (on the lines of), lakkhaṇa (mark), itthambhūtakkhāṇa (narration towards such and such), bhāga (part, fraction), vicchā (particular to each, respective) etc. In the sense of anugata - anveti; in the sense of anupacchinna - anusayo; in the sense of pacchā - anurathaṃ; in the sense of bhusa - anuratto; in the sense of sādissa - anurūpaṃ; in the sense of hīna - anu sārīputtaṃ puññavanto (One who has merit lower than Sārīputta); in the sense of tatiya - nadiṃ anvavasitā senā (the army on the line of river); in the sense of lakkhaṇa - rukkhaṃ anu vijjotate vijju (Lightening flashes near the tree); in the sense of […] itthambhūtakkhāna - sādhu devadatto mātaraṃ anu (Devadatta is good to the mother); in the sense of bhāga - yaṃ ettha maṃ anu siya taṃ dīyatu (My share which would be here, may be given); in the sense of vicchā - rukkhaṃ rukkhaṃ anu vijjotate cando (The moon is shining on every tree).

The word ‘pari’ is used in the sense of samantatobhāva (surrounding, all, entire), pariccheda (connotation, limitation, definition), vajjana (avoidance), āliṅgana (embrace), nivāsana (dressing, clothing), pūjā (honour, worship), bhojana (meal, nourishment), avajānana (disrespect), dosakkhāna (abusing), lakkhaṇa (mark, quality) etc. In the sense of samantatobhāva - parivuto; in the sense of pariccheda - pariññeyyaṃ; in the sense of vajjana - pariharati; in the sense of āliṅgana - parissajati; in the sense of nivāsana - vatthaṃ paridahessati (He will dress); in the sense of pūjā - paricariyā; in the sense of bhojana - bhikkhaṃ parivisati (He offers the meal); in the sense of avajānana - paribhavati; in the sense of dosakkhāna - paribhāsati; in the sense of lakkhaṇa - rukkhaṃ pari vijjotate vijju (Lightening flashes around the tree) etc.

The word ‘adhi’ is used in the sense of adhika (addition), issara (master, power), uparibhāva (supersading), adhibhavana (overcome), ajjhayana (studying), adhiṭṭhāna (decision, resolution), nicchaya (resolution, conviction), pāpuṇana (attainment) etc. In the sense of adhika - adhisīlaṃ; in the sense of issara - adhipati, adhi Brahmadatte pañcālā (The pañcāla people has brahmadatta as major); in the sense of uparibhāva - adhirohati; paṭhavim adhisessati, in the sense of adhibhavana - adhibhavati; in the sense of ajjhayana - byākaraṇaṃ adhīte (studies grammar); in the sense of adhiṭṭhāna - […] bhūmikammādiṃ adhiṭṭhāti (He undertakes bhūmikamma etc.); in the sense of nicchaya - adhimokkho; in the sense of pāpuṇana - bhogakkhandhaṃ adhigacchati (He attains the heap of enjoyment).

The word ‘abhi’ is used in the sense of abhimukha (approaching, facing), visiṭṭha (distinction), adhika (addition), uddhakamma (making upwards), kula (clan), sāruppa (fit, suitability, equal state), vandana (salutation), lakkhaṇa (mark), itthambhūtakkhāna (description), bhāga (part, fraction), vicchā (repetition) etc. In the sense of abhimukhabhāva - abhimukho; abhikkamati; in the sense of visiṭṭha - abhidhammo; in the sense of adhika - abhivassati; in the sense of uddhakamma - abhiruhati; in the sense of kula - abhijāto; in the sense of sāruppa - abhirūpo; in the sense of vandana - abhivādeti; in the sense of lakkhaṇa etc. as before.

The word ‘pati’ is used in the sense of paṭigata (opposite, contrary), paṭiloma (contrary), paṭinidhi (reciprocal), paṭidāna (gift, restitution), nisedha (reject), nivattana (to return), sādissa (likeness, similarlity), patikaraṇa (counteracting), ādāna (acceptance), patibodha (awakening), paṭicca (concerning), lakkhaṇa (mark), itthambhūtakkhāna (description), bhāga (fraction), vicchā (repetition) etc. In the sense of paṭigata - paccakkhaṃ; in the sense of paṭiloma - paṭisotaṃ; in the sense of paṭinidhi - ācariyo pati sisso; in the sense of patidāna - telatthikassa ghataṃ pati dadāti (He gives ghee to one who needs oil); in the sense of nisedha - paṭisedhati; in the sense of nivattana - paṭikkamati; in the sense of sadissa - paṭirūpakaṃ; in the sense of patikaraṇa - patikāra; in the sense of ādāna - paṭiggaṇhāti; in the sense of paṭicca - paccayo; in the sense of lakkhaṇa etc., as before.

[…] The word ‘su’ is used in the sense of sobhana (good), suṭṭhu (well), sammā (good), samiddhi (richness), and sukha (happiness) etc. In the sense of sobhana - sugandho; in the sense of suṭṭhu and sammā - suṭṭhu gato or also sammā gato : sugato; in the sense of samiddhi - subhikkhaṃ; in the sense of sukha - sukaro.

The word ‘ā’ is used in the sense of abhimukhabhāva (facing), uddhakamma (making upwards) mariyādā (boundary), abhividhi (up to), patti (obtaining, entering into), icchā (desiring), parisajjana (embrace), ādikamma (starting), gahaṇa (taking, acquiring), nivāsa (residence), samīpa (near), avhāna (addressing, calling) etc. In the sense of abhimukhabhāva - āgacchati; in the sense of uddhakamma - ārohati; in the sense of mariyādā - ā pabbatā khettaṃ (The field up to mountain); in the sense of abhividhi - ā kumāraṃ yaso kaccāyanassa (The glory of Kaccāyana is up to a child); in the sense of patti - āpatti āpanno ((He obtained offence); in the sense of icchā - ākaṅkhā; in the sense of parisajjana - āliṅganaṃ; in the sense of ādikamma - ārambho; in the sense of gahaṇa - ādiyati; ālambati; in the sense of nivāsa - āvasattho, āvāso; in the sense of samīpa - āsannaṃ; in the sense of āvhāna - āmantesi.

The word ‘ati’ is used in the sense of atikkamana (going over), atikkanta (excellence, surpassing), atisaya (excellence), bhusa (in the sense of much) etc. In the sense of atikkamana - atirocati, amhehi atīto (Gone over from us); in the sense of atikkanta - accantaṃ; in the sense of atisaya - atikusalo; in the sense of bhusa - atikodho, ativuddhi.

The word ‘api’ is used in the sense of sambhāvana (possibility), apekkhā (even), samuccaya (collection, accumulation), garaha (blame, […] reproach, censure), pañhā (question, investigation) etc. In the sense of sambhāvana - api dibbesu kāmesu merumpi vinivijjhitvā gaccheyya (He would go possibly to divine kāmas through even mountain); in the sense of apekkhā - ayampi dhammo aniyato (Even this dhamma is indefinite); in the sense of samuccaya - itipi arahaṃ (The blessed one is also called arahā), antaṃpi antaguṇaṃ ādāya (Even reaching intestine and sub-intestine); in the sense of garaha - api amhākaṃ paṇḍitaka (O our dammed scholar); in the sense of pañhā - api bhante bhikkhaṃ labhittha (O venerable, did you get food ?).

The word ‘apa’ is used in the sense of apagata (gone, removed), garaha (censure), vajjana (avoiding), pūjā (worship), padussana (censure, spoiling) etc. In the sense of apagata - apamāno, apeto; in the sense of garaha - apagabbho; in the sense of vajjana - apa sālāya āyanti vāṇijā (The merchants come after avoiding the cottage); in the sense of pūjā - vuḍḍhāpacāyī; in the sense of padussana - aparajjhati.

The word ‘upa’ is used in the sense of upagamana (approaching), samīpa (near), upapatti (birth), sādissa (likeness), adhika (addition), uparibhāva (higher state or condition), anasana (fasting), dosakkhāna (abusing), saññā (feeling), pubbakamma (initial deed), pūjā (worship), gayhākāra (understood sign), bhusa (in the sense of more) etc. In the sense of upagamana - nisinnaṃ or upanisīdeyya; in the sense of samīpa - upanagaraṃ; in the sense of upapatti - saggaṃ lokaṃ upapajjati (He takes birth in heaven); or upapatti means yutti, upekkhā means seeing from the point of view of logic; in the sense of sādissa - upamānaṃ, upamā; in the sense of adhika - upa khāriyaṃ doṇo (Doṇa is more than khārī), in […] the sense of uparibhāva - upasampanno; in the sense of anasana - upavāso; in the sense of dosakkhāna - paraṃ upavadati (He blames the other), in the sense of saññā - upaddavo; upasaggo; in the sense of pubbakamma - upakkamo; in the sense of pūjā - buddhupaṭṭhāko, mātupaṭṭhānaṃ; in the sense of gayhākāra - soceyyupaṭṭhānaṃ; in the sense of of bhusa - upādānaṃ, upayaso, upanissayo.

Thus, in this context, upasagga-s indeed, have various meanings. And it is told :-

“Thus, indeed these three : upasagga-s nipāta-s, and
paccaya-s indicate various meanings. Thus, the
etymologists have told”.

In this context, (it should be known that) the upasagga-s qualify nouns or verbs. They have no specific genders. When the suffixes si - etc. are applied, (it should be known that) only nominative singular is applicable after them, as they have no differentiation by means of number, object etc.

(221-282) Sabbāsaṃ āvuso upasagganipātādīhi ca.

And after āvuso, upasagga-s, nipāta-s etc. all (case- endings) (are elided).

All case-endings used after the word āvuso, upasagga-s and nipāta-s are elided. By the word ‘ādi’ sometimes, the elision is applicable after sutta, pada etc. In this context, the reference to the word ‘āvuso’ should be understood to indicate that it is used with number.

“Pa etc. are called upasagga-s as they add the meaning
after having become associated. The words ‘ca’ etc. indeed,
[…] are inserted in the beginning, middle or at the end of words.
They are called ‘nipāta-s’.”

Pahāro means action of attacking. Similarly, parābhavo, nivāso, nīhāro, uddhāro, duhāro, saṃhāro, vihāro, avahāro, anuhāro, parihāro, adhihāro, abhihāro, patihāro, suhāro, āhāro, atihāro, apihāro, apahāro, upahāro, paharati, parābhavati, nivasati, nīharati, uddharati etc. should be explained.

“The ways of upasagga-s are threefold; some of them
change the root-meaning, some other upasagga follows
the root-meaning; some other upasagga adds some
meaning or specifies the same root-meaning.”

(The treatment of) the padas in the form of upasagga-s (is over).

The pada-s in the form of nipāta-s used in the sense of samuccaya (collection), vikappana (option), paṭisedha (rejection), and pūraṇa (fullness) etc. and which do not indicate a matter :-

In this context, the word ‘ca’ is used in the sense of samuccaya (collection), anvācaya (reference), itaretarayoga (being connected with each other), samāhāra (combination), avadhāraṇa (emphasis) etc. The word ‘vā’ is used in the sense of vikappana (option), upamāna (comparison), samuccaya (collection), vavatthitavibhāsā etc. The words ’na, no, mā, a, alaṃ, halaṃ are used in the sense of prohibition (paṭisedha). The word ‘alaṃ’ is also used in the sense of enough and decoration. The meaning of ‘pūraṇa’ is […] twofold : i) atthapūraṇa (completing the meaning), ii) padapūraṇa (completing a sentence or a stanza).

Now, in this context, the words atha, khalu, vata, vatha, atho, assu, yagghe, hi, carahi, naṃ, taṃ, vā, ca, tu, va, vo, pana, have, kīva, ha, tato, yathā, sudaṃ, kho, ve, haṃ, enaṃ, seyyathīdaṃ etc. are ‘padapūraṇa’.

Now, in this context, the word ‘atha’ is used in the sense of pañhā (question), anantariya (closeness), and adhikāra (governing) etc. The word ‘khalu’ is used in the sense of paṭisedha (prohibition), avadhāraṇa (emphasis) and pasiddhi (being well known). The word ‘vata’ is used in the sense of ekaṃsa (certainty, definiteness), kheda (sorrow), anukampā (compassion), and saṅkappa (intention, thinking). ‘Atha’ is also used in the sense of anvādesa (reference). ‘Tu’ is used in the sense of visesa (specification), hetu (cause) and nivattana (prevention) etc. ‘Pana’ is used in the sense of specification also. ‘Have’ and ‘ve’ are used also in the sense of certainty.

‘Haṃ’ is used also in the sense of visāda (depression) and sambhava (possibility). ‘Seyyathīdaṃ’ is used in the sense of ‘which is that’ ?. Atthapūraṇa is twofold : i) vibhattiyutta (together with case) and ii) avibhattiyutta (not with case). The words ’atthi, sakkā, labbhā, are used in the nominative case. The words ‘āvuso, ambho, hambho, re, are, hare, je’, are used in the vocative case.

The words ’sayaṃ, sāmaṃ, saṃ, sammā, kiṃ; are […] used in the sense of instrumental case. The words ending with the suffixes ‘so, to, dhā’ are also (used in the instrumental case) :- suttaso, padaso, aniccato, dukkhato, ekadhā, dvidhā etc. The words ending with the suffixes tave and taṃ are used in the sense of dative case. Kātave, dātave, kātuṃ, kāretuṃ, dātuṃ, dāpetuṃ etc. The words ending with the suffixes ‘so and to’ are used in the ablative sence. Dīghaso, oraso, rājato or corato etc. ‘To’ and the words ending with tra, tha etc. are used also in the locative sense. Ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato; yatra, yattha, yahiṃ, tatra, tattha, tahiṃ, tahaṃ etc.

These words are used in the sense of locative case :- samantā, sāmantā, parito, abhito, samantato, ekajjhaṃ, ekamantaṃ, heṭṭhā, upari, uddhaṃ, adho, tiriyaṃ, sammukhā, parammukhā, āvi, raho, tiro, uccaṃ, niccaṃ, anto, antarā, antaraṃ, ajjhattaṃ, bahiddhā, bāhirā, bāhiraṃ, bahi, oraṃ, pāraṃ, ārā, ārakā, pacchā, pure, huraṃ, pecca. The following words are used in the sense of locative case of time :- sampati, āyati, ajja, aparajja, suve, sve, parasuve, hiyyo, pare, sajja, sāyaṃ, pāto, kālaṃ, kallaṃ, divā, rattaṃ, niccaṃ satataṃ, abhiṇhaṃ abhikkhaṇaṃ, muhuṃ, muhuttaṃ, bhūtapubbaṃ, purā, yadā, tadā, kadā, etc.

(Here end) the words connected with the (meaning indicating) cases.

Among the words not connected with the meanings connected with the cases, the following are used in the sense of doubt :- appeva, appevanāma, nu. The following words are used in the sense of certainty:- addhā, aññadatthu, taggha, jātu, kāmaṃ, sasakkaṃ. ‘Eva’ […] is used in the sense of emphasis. The following words are used in the sense of questioning :- kacci, nu, kinnu, nanu, kathaṃ, kiṃsu, kiṃ. ‘Evaṃ, iti, itthaṃ’ are used in the sense of indication or reference (nidassana). ‘Iti’ is used in the sense of cause and the closure of a sentence. ’Yāva, tāva, yāvatā, tāvatā, kittāvatā, ettāvatā, kīva are used in the sense of pariccheda (limit or measure). The words ‘evaṃ’, sāhu, lahu, opāyikaṃ, paṭirūpaṃ, āma, sādhu’ are used in the sense of sampaṭicchana (acceptance, agreement).

‘Yathā, tathā, yatheva, tatheva, evaṃ, evameva, evamevaṃ, evampi, yathāpi, seyyathāpi, seyyathāpināma, viya, iva, yathariva, tathariva, yathā nāma, tathā nāma, yathā hi, tathā hi, yathā ca, tathā ca’ are used in the sense of paṭibhāga (likeness, resemblance). ‘Yathā’ is used in the sense of yoggatā (suitability), vicchā (repetition), padattha (word - meaning), anativatta (not transgressing, follow) and nidassana (reference). ‘Evaṃ’ is used in the sense of upadesa (indication, advice), question etc. ‘Kiñcāpi’ is used in the sense of ‘anuggaha’ (favour). ‘Aho’ is used in the sense of garaha (blame), pasaṃsana (praise), and patthana (request).

‘Nāma’ is used in the sense of reproach, praise, designation and question. ‘Sādhu’ is used in the sense of praise and request. The words iṅgha, handa are used in the sense of exhortation (urge) (codana). ‘Sādhu, suṭṭhu, evametaṃ’ are used in the sense of consent (anumodana). ‘Kira’ is used in the sense of rumour and unbelievable thing. ‘Nūna’ is used in the sense of anumāna (guess), anusaraṇa (following), and parivitakkana (doubt). ‘Kasmā’ is used in the sense of asking a question. ‘Yasmā, tasmā, tathā hi, tena’ are used in the sense of supplying the cause.

‘Saha, saddhiṃ, samaṃ, amā’ are used in the sense of samakiriyā (simultaneous action). ‘Vinā, rite’ are used in the sense of vippayoga (separation). ‘Nānā, puthu’ are used in the sense of bahuppakāra (variety). ‘Puthu, visuṃ’ are used in the sense of asaṅghāta (separation). ‘Duṭṭhu, […] ku’ are used in the sense of jigacchā (disgust). ‘Puna’ is used in the sense of appaṭhama (more than once). And ‘kathañci’ is used in the sense of difficulty. ‘Dhā, kkhattuṃ, sakiñci’ are used in the sense of saṅkhyāvibhāga (numerical part). ‘īsakaṃ’ is used in the sense of little and slow. ‘Saṇikaṃ’ is used in the sense of slowness. ‘Khippaṃ, araṃ, lahu, āsuṃ, tuṇṇaṃ, aciraṃ’ are used in the sense of quickness. ‘Ciraṃ, cirassaṃ’ are used in the sense of lengthiness. ‘Ce, yadi’ are used in the sense of doubt and condition. ‘Dhuvaṃ’ is used in the sense of fixity (thira) and emphasis (avadhāraṇa). ‘Ha’ is used in the sense of depression. ‘Tuṇhī’ is used in the sense of keeping silence. ‘Sacchi’ is used in the sense of direct experience. ‘Musā, micchā, alikaṃ’ are used in the sense of untruth. The word ‘suvatthi’ is used in the sense of blessing (āsīsa) etc. The words ending with the suffixes tuna, tvāna and tvā are used in the sense of expectation; as :- Passituna, passiya, passitvāna, passitvā, disvā, disvāna, dassetvā, dātuna, datvāna, datvā, upādāya, dāpetvā, viññāpetvā, viceyya, vineyya, nihacca, samecca, apecca, upecca, ārabbha, āgamma etc. Thus all the words other than nāma, ākhyāta and upasagga which have the characteristic of indeclinable should be known as ‘nipāta-pada-s’. And it is told :-

“The word other than three pada-s which has no
declension is used at intervals. Such pada having the
nature of abyaya, is called ‘nepātika’.”

“The nāma formation (noun word) is fivefold :- i)
pulliṅga (masculine), ii) itthīliṅga (feminine), iii)
[…] napuṃsakaliṅga (neuter), iv) tiliṅga (having three
genders), and v) aliṅga (non-gender).”

(Here ends) Nāma-kaṇḍa,
the second chapter in the Rūpasiddhi.

Samāsakaṇḍa (the chapter on compound)

Now, samāsa is based on nouns, because samāsa is made of nouns connected with each other. Moreover, samāsa itself has the characteristic of a noun. Therefore, ‘samāsa’ is being told after nouns. And from the point of view of nomenclatures (saññā) it is sixfold :- i) abyayībhāva, ii) kammadhāraya, iii) digu, iv) tappurisa, v) bahubbīhi and vi) dvandva. In this context, firstly, the abyayībhāva samāsa is being told. And that is niccasamāsa; so its analysis can not be done by its own pada-s. Regarding ‘upa-nagaraṃ’, after the word ‘upa’ the nominative singular case-ending ‘si’ is applied. That (case-ending) is preceded by upasagga, therefore, it is dropped by the rule ‘sabbāsaṃ āvuso-upasagganipātādīhi ca’ (221-282). After the word ‘nagara’, the genitive singular case-ending ‘sa’ is applied. When by using external word, the analysis is done as : nagarassa samīpaṃ :- The rule ‘nāmānaṃ samāso yuttattho’ (316-316), is to be understood everywhere in the process of samāsa.

(319-315) Upasagganipātapubbako abyayībhāvo.

‘Abyayībhāva’ has upasagga or nipāta as first member.

The noun having combined meaning, preceded by upasagga or nipāta, is always compounded with those upasagga or nipāta and such a samāsa is technically called ‘abyayībhāva’. Or in this context, the rules laying down the nomenclatures ‘abyayībhāva’ etc. themselves are to be known as defining the compounds through the laying down of those nomenclatures. Here, the word ‘abyaya’ is the technical term for upasagga and nipāta. The ‘abyayībhāva’ is so called because it makes the meaning of abyaya-s clear […] without changing by the differences in gender and number. Or, abyayībhāva means turning the non-abyaya into abyaya, as the sense of abyaya precedes.

(316-316) Nāmānaṃ samāso yuttattho.

The combined sense of nouns is called ‘samāsa’.

The combined sense of the meanings of nouns is technically called ‘samāsa’ (combined sense). The other (combined sense) is known as ‘vākyaṃ’. ‘Nāmas’ are the words which end with the case-endings beginning with ‘si’. ‘Samāsa’ is so called as it is derived from the verb ‘samassate’. The meaning of samassate is ‘that which abbreviates (saṅkhipiyati)’.

And it is told : -

“Samāsa is the abbreviation of padas; Taddhita is the
collection of padas & suffix. In this way the difference
between them should be understood.”

And, the compounding in the case of samāsa is twofold i) the compounding of words and ii) the compounding of meanings. In luttasamāsa both these compoundings are found completely. But in ‘aluttasamāsa’ only the compounding of meanings is found because the vibhatti-suffixes are not dropped. Or even in that, both compoundings are found because there also both the padas go to the state of a single pada. For, the purpose of a samāsa is twofold : i) to make a single pada and ii) a single case-suffix. ‘Yuttattha’ means combined sense. Or, ‘yutta’ means connected relation. That is the meaning of which, it is ‘yuttattha’. By this, ‘yuttattha’ means ‘combined meaning’. Therefore, the definition of samāsa is told as ‘bhinnatthānaṃ ekatthībhāva’ (bringing different meanings into one). […] Moreover, in this context, by the expression ‘nāmānaṃ’ it is shown that in the sentences like ‘devadatto pacati etc.’ ‘samāsa’ is not made with the verb. When, however, the word ‘yuttattha’ is taken in the sense of connection, it is shown that samāsa is not formed in the following : i) bhaṭo rañño putto devadattassa etc. and ii) devadattassa kaṇhā dantā etc. In the first expression the words have no expectancy with each other. In the second, the whole expression expects some other word, as the meaning is not properly applied. As ‘the case terminations are changed according to meaning,’ the word ‘yuttatthānaṃ’ modified (from ‘yuttattha’) is understood :-

(317-317) Tesaṃ vibhattiyo lopā ca.

And their case-endings are dropped.

In this context, ‘yuttattha’ means turned into single sense by means of another pada, or taddhita suffixes or the suffixes ‘āya’ etc. By that, the case-ending of those ‘yuttattha’, compounds and nouns ending in the suffixes of taddhita and āya etc. are dropped. But when the word ‘samāsa’ is governing, or by the force of the word ‘tesaṃ’, the vibhatti-endings of taddhita-s and the words ending with the suffixes āya etc. are dropped. The word ‘ca’ is used in order to cancel the elision in ‘pabhaṅkaro’ etc. By modification, the words ‘luttesu vibhattīsu’ are continued. And the word ‘yuttattha’ is understood :-

(318-318) Pakati ca assa sarantassa.

(Such a word) ending in a vowel assumes primitive form.

When the case-endings have been elided, the words ending in vowels, […] belonging to the three genders, having the combined sense assumes the basic form. By the word ‘ca’, also the niggahita assumes pakatibhāva in kiṃsamudaya, idaṃpaccayatā, etc. As the absense of nemittaka is not certain, even if there is the absence of nimitta, in this context, we have atidesa. The designation ‘nāma’ is extended as there is absence of the state of a liṅga for a samāsa-pada as it has not its own basic meaning and therefore the application of case-endings does not occur. (So in the following :-).

(601-319) Taddhita-samāsa-kitakā nāmaṃv-ātave-tuna-ādīsu ca.

(Words ending in) taddhita, samāsa and kita suffixes are regarded as nouns, except the suffixes tave, tuna etc.

The samāsa and the words ending in taddhita and kita suffixes except tave, tuna, tvā etc. are to be considered like nāma. The word ‘ca’ is used to indicate that even the words ending in kiccapaccayas and itthīpaccayas are called ‘nāma’. The other (grammarians) have told that in this context, the word ‘samāsa’ is used to indicate that the definition of nāma as ‘the collection of meaningful (padas)’ is applicable only to the samāsas. The word ‘abyayībhāvo’ is understood in the following :-

(320-320) So napuṃsaka-liṅgo.

That (abyayībhāva) has neuter gender.

The ‘abyayībhāvasamāsa’ is to be regarded as neuter only. Thus, the state of having the neuter gender is accomplished. For in this context, when the ‘atidesa’ of gender is available, in the forms like ‘adhipaññaṃ’ etc. the calamity of becoming adhiñāṇaṃ does not occur; because it would be a different word. It is to be considered as the forms like ‘tipaññaṃ’ […] etc. And the ‘atidesa’ is not applicable because the word ‘iva’ indicating atidesa does not appear in the rule. ‘Si’ etc. are applied as before. The word ‘kvaci’ is to be understood in the following :-

(341-321) Aṃ vibhattīnaṃ akārantā abyayībhāvā.

The case-endings (are changed into) ‘aṃ’ after ‘a’ ending abyayībhāva.

After that a-ending abyayībhāva, the case-endings sometimes are changed into ‘aṃ’. The process is as usual. Taṃ upanagaraṃ i. e. it is situated near the city. tāni upanagarāni. Similarly, also in the locative case. taṃ upanagaraṃ passa (you see that which is near city), tāni upanagaraṃ.

“Due to the governing ‘kvaci’, ‘aṃ’ is not applicable
in the ablative case. But ‘aṃ’ is optionally applicable
for instrumental, locative and genitive cases.”

Tena upanagaraṃ or upanagarena kataṃ. tehi upanagaraṃ or upanagarehi. tassa upanagaraṃ dehi. tesaṃ upanagaraṃ. upanagarā ānaya, upanagaramhā, upanagarasmā. upanagarehi. tassa upanagaraṃ santakaṃ, or upanagarassa, tesaṃ upanagaraṃ, or upanagarānaṃ. upanagaraṃ nidhehi, upanagare or upanagaramhi, upanagarasmiṃ. upanagaraṃ, or upanagaresu. Similarly, upakumbhaṃ. In the sense of ‘abhāva’ (absence) :- niddarathaṃ means without anxiety, nimmasakaṃ. In the sense of ‘pacchā’ (after) :- anurūpaṃ means suitable to the form. In the sense of ‘vicchā’ (repetition):- paccattaṃ means individual, anvaddhamāsaṃ means every fortnight, twice a month. In the sense of ‘anupubba’ (successive) :- anujeṭṭhaṃ means according to seniority. In the sense of ‘paṭiloma’ (against) :- paṭisotaṃ means against the stream, paṭipathaṃ, paṭivātaṃ; ajjhattaṃ means that which is personal. In the sense of ‘mariyādā’ and ‘abhividhi’ :- āpānakoṭikaṃ means […] upto the end of life. The suffix ‘ka’ is applied by the rule ‘kvaci samāsa’ntogatānaṃ akāranto’ (294-335). ā kumārehi yaso ākumāraṃ, yaso kaccāyanassa. In the sense of ‘samiddhi’ (accomplishment) :- when the compound is formed in the sense of ‘accomplishment of alms’ and when the state of neuter is applied - when the expression ‘samāsassa anto’ is applicable :-

(342-322) Saro rasso napuṃsake.

The short vowel is (laid down) in neuter gender.

The final vowel of samāsa having the neuter gender becomes short. Moreover, in this context, the word ‘abyayībhāva’ should not be taken as continued. By that even in digu, dvandva and bahubbīhi, the shortening of the final vowel of samāsa having the neuter gender is accomplished. By the rule ‘aṃ vibhattīnaṃ etc.’ (341-321), the ‘aṃ’ substitute is applicable. subhikkhaṃ. Upagaṅgaṃ means it is near the gaṅgā river. upamaṇikaṃ means near the waterpot. When, in the sense of ‘in connection with women’, compounding, neuter state, shortening etc. are done :- The word abyayībhāva and vibhattīnaṃ are applicable :-

(343-323) Aññasmā lopo ca.

After the other (abyayībhāvasamāsas), also the elision is applicable.

The case-endings after the abyayībhāva samāsa-s not ending in ‘a’ are also elided. adhitthi : the meaning is the talk is ‘about women’. adhitthi passa, adhitthi kataṃ etc. Similarly, adhikumāri; ‘upavadhu’ means near the young girl, ‘upagu’ means near the cows, the shortening of the sound ‘o’ is ‘u’. In this manner, the abyayībhāva, when the first member is upasagga, […] should be known. When the first member is a nipāta as :- ‘yathāvuḍḍhaṃ’ means sequence of elders, or according to elders; yathākkamaṃ in the sense of, ‘not transgresing the sequence’ :- yathāsatti or yathābalaṃ means ‘he is doing according to his power’, yāvajīvaṃ means as long as life lasts, similarly, yāvatāyukaṃ, the suffix ‘ka’ is applied. Yāvadatthaṃ means as far as one likes, tiropabbataṃ means beyond the other side of mountain, tiropākāraṃ, tirokuḍḍaṃ, antopāsādaṃ means within the palace, antonagaraṃ, antovassaṃ, bahinagaraṃ means outside the city, uparipāsādaṃ means the upper story of a palace, uparimañcaṃ, heṭṭhāmañcaṃ means underneath the bed, heṭṭhāpāsādaṃ, purebhattaṃ means before meals, similarly, pacchābhattaṃ. In the sense of whole, entire :- ‘samakkhikaṃ’ means ’(he eats) entire (lit.) together with fly, the meaning is he does not leave anything; by the rule ‘tesu vuddhi etc.’ (362-355), the ‘sa-substitute’ for the word ‘saha’ is applied. Oragaṅgaṃ means this (lower) side of gaṅgā etc.

The abyayībhāvasamāsa is over.

Now, the kammadhāraya samāsa is being told :- And that is ninefold as : i) visesanapubbapada, ii) visesanuttarapada, iii) visesanobhayapada, iv) upamānuttarapada, v) sambhāvanapubbapada, vi) avadhāraṇapubbapada, vii) nipātapubbapada, viii) kupubbapada, and ix) pādipubbapada. In this context, regarding visesanapubbapada firstly, mahanta + purisa, the nomiative singular case-ending ‘si’ is applied to the both; the application of the word ‘ca’ and ‘ta’ is to denote noun in aposition (same case). Now, when the analysis is done :- mahanto ca so puriso ca :- Further, the word ‘vibhāsā’ from […] the rule ‘vibhāsā rukkhatiṇa etc’’ (323-345), is understood everywhere in the process of samāsa.

(324-324) Dvipade tulya-adhikaraṇe kammadhārayo.

In the context of two words having the same case, kammadhāraya (is laid down).

The two nominal words having the same case are combined with each other optionally. And when two words used in the same case, are compounded, that compound is called ‘kammadhāraya’. Dvipadaṃ means two padas, that pair of padas the meaning of which is in equal adhikaraṇa; in that pair of padas means tulyādhikaraṇe, ‘tulyādhikaraṇatā’ means action in a single meaning through the relation of ‘visesana’ and ‘visesitabba’, on the part of two padas having originally different pavatti-nimittas. Kammadhāraya means that which holds the both as kamma. It holds the pair, action and purpose that is ‘kamma’, because action and purpose are possible when object exists. Therefore, this compound holds two nouns having the single meaning, because that compound is possible when the pair of nouns indicates the single meaning. Samāsasaññā, vibhattilopa and pakatibhāva are applicable as before. As ‘tulyādhikaraṇa’ is told by that samāsa only, the word ‘ca’ and ‘ta’ are not applied by ‘vuttatthānaṃ appayogo’.

(330-325) Mahataṃ mahā tulyādhikaraṇe pade.

When a word in the same case follows, mahata (plural) changes to ‘mahā’.

The word mahanta is changed into ‘mahā’, when the uttarapada having […] the same case follows. By the plural form ‘mahataṃ’, sometimes, the substitute ‘maha’ is also applicable. Moreover, in this context, as herein the substitute mahā of the adjectival preceding pada is laid down, it is indicated that the abjective precedes (in this compound). The words ‘kammadhārayo’ and ‘digu’ are to be understood in the following :-

(326-326) Ubhe tappurisā.

The both are called ‘tappurisa’.

Both descriptive compound and numeral compound are called ‘tappurisa’. The man of that (king) is called tappurisa. This compound is also called ‘tappurisa’ technically having similarity to the word tappurisa. Just as the word tappurisa has the preceding member as an abjective similarly this compound also. For, the tappurisa has the meaning of the uttarapada as its major member. After that, the term of nāma is applicable, (and) ‘si’ etc. are applied. The tappurisa, however, possesses the number of the abhidheyya and the gender of the final member. The forms mahāpuriso, mahāpurisā etc. are similar to those of the word purisa. Similarly, mahāvīro, mahāmuni. ‘mahābalaṃ’ means great power. mahabbhyaṃ :- here the maha-substitute is applicable. sappuriso means good person. By the word ‘ca’ in the rule ‘santasaddassa so bhe bo cante etc.’ (185-112), even in samāsa when there is not the sound ‘bha’ the sa-substitute of the word ‘santa’ is applicable. Similarly, pubbapuriso, parapuriso, paṭhamapuriso, majjhimapuriso, uttamapuriso, dantapuriso, paramapuriso, vīrapuriso, setahatthipuriso, kaṇhasappo, nīluppalaṃ, setuppalaṃ, rattuppalaṃ, lohitacandanaṃ. Sometimes, the compound is not formed due to the governing ‘vibhāsā’. For example :- puṇṇo mantāniputto, citto gahapati, […] sakko devarājā. Now, when the compound is made in the sense of ‘male cuckoo’, the word ‘lopaṃ’ is understood :-

(222-327) Pumassa liṅgādīsu samāsesu.

(The final) of the word ‘puma’ (is dropped) in the compounds having the words liṅga etc. (as para-padas).

The final sound ‘a’ of the word ‘puma’ is elided when the compounds having the words ‘liṅga’ etc. as parapadas are formed. The sound ‘ma’ is changed into niggahita by the rule ‘aṃ o niggahitaṃ jhalapehi’ (82-149). puṅkokilo. Similarly, puṅnāgo. When the dissolution ‘khattiya girl’ is turned into compound : The rules ‘tulyādhikaraṇe pade’ (330-325) and ‘itthiyam-bhāsitapumitthi pumāva ce’ (331-338) are applied :-

(332-328) Kammadhāraya-saññe ca.

Also in the (samāsa) technically called ‘kammadhāraya’.

And in the compound called ‘kammadhāraya’, when the feminine uttarapada follows in the same case, the preceding word indicating feminine gender, if it is used in masculine in the language should be known as having masculine gender. The itthīpaccaya becomes non-applicable to the preceding pada.

Khattiyakaññā, khattiyakaññāyo etc. Similarly, rattalatā, dutiyabhikkhā. Brāhmaṇadārikā means a brahmin girl. Similarly, nāgamāṇavikā. The ‘atidesa’ of the state of masculine is applicable only to the preceding word. By that in the uttarapadas of khattiyakumārī, Kumārasamaṇī, taruṇabrāhmaṇī, the itthīpaccaya is not forbidden. Why ‘itthiyaṃ’ ? For we have :- kumāriratanaṃ, samaṇīpadumaṃ. Why bhāsitapumā ? For we have :- […] gaṅgānadī, taṇhānadī, paṭhavīdhātu. However, in the words nandāpokkharaṇī, nandādevī etc. pumabhāva is not found because they are proper nouns. Similarly, puratthimakāyo means eastern part of body, then, in this context, the word ‘kāya’ is used with reference to particular body. Similarly, pacchimakāyo, heṭṭhimakāyo, uparimakāyo, sabbakāyo, purāṇavihāro, navavāso, kataranikāyo, katamanikāyo, hetupaccayo. Bahulīkataṃ means multiplied that which was not multiplied. Jīvitanavakaṃ means the nine forms beginning with life; and so on.

Now, regarding ‘visesanuttarapada’ :- The visesana i.e. thera, ācariya, paṇḍita etc. is to be used as the latter member keeping with the usages made by the conqueror; as :- sārīputtatthero means the thera called Sārīputta, similarly, mahāmoggallānatthero, mahākassapatthero, buddhaghosācariyo, dhammapālācariyo, or ācariyaguttilo. Mahosadhapaṇḍito means the wise one called Mahosadha; similarly, vidhurapaṇḍito, vatthuviseso. Now, regarding the ‘visesanobhayapada’ as :- sītuṇhaṃ means cold and hot, siniddhuṇho māso means moist and hot bean, khanjakhujjo means lame and humpback, similarly, andhabadhiro, katākata, chiddāvachidda, uccāvacaṃ, chinnabhinnaṃ, sittasammaṭṭhaṃ, gatapaccāgataṃ.

In upamānuttarapada :- the visesana used as upamāna is put latter according to the usage of that noun as :- ‘munisīho’ :- unique as a lion; one who is a sage and also unique like a lion; similarly, munivasabho, munipuṃgavo, buddhanāgo, buddhādicco, saddhammaraṃsi :- ray as ray; righteous dhamma as well as (like) ray; similarly, vinayasāgaro; samaṇapuṇḍarīko :- white lotus as white lotus; one who is a sage as a white lotus, similarly, samaṇapadumo. mukhacando :- moon as the moon; […] that which is face as well as moon, similarly, mukhapadumaṃ etc.

Now, the sambhāvanāpubbapada as :- dhammabuddhi means religious intelligence, similarly, dhammasaññā, dhammasaṅkhāto, dhammasammato, pāṇasaññitā, asubhasaññā, aniccasaññā, anattasaññā, dhātusaññā, dhītusaññā, attasaññā, atthisaññā, attadiṭṭhi etc. The avadhāraṇapubbapada as :- guṇadhanaṃ means virtue itself is wealth, similarly, saddhādhanaṃ, sīladhanaṃ, paññāratanaṃ; cakkhundriyaṃ means eye itself is the sense organ, similarly, cakkhāyatanaṃ, cakkhudhātu, cakkhudvāraṃ, rūpārammaṇaṃ etc. The nipātapubbapada as :- when the kammadhāraya compound is formed in the sense of ‘non-brahmin’, and when vibhattilopa etc. are applied, the term of tappurisa is applicable by the rule ‘ubhe tappurisā’.

(333-329) Attaṃ nassa tappurise.

In tappurisa ‘na’ acquires the state of ‘a’.

When the uttarapada in tappurisa compound follows, the entire ‘na’ becomes ‘a’. It is tappurisa because of belonging to a type of Tappurisa. abrāhmaṇo.

“The negation of existance is not justified without the
limits like place etc. Moreover, refusal of non-existance
is useless. Therefore, how the expression ‘a-brāhmaṇo’
is justified ? Sometimes paṭisedhavidhi is justified in
order to explain through the anuvāda of prohibition when
the other person has ignorance.”

By way of pasajjapaṭisedha and pariyudāsa, this has double meaning.

[…] In this regard : when the significance of uttarapada does not exist at all, in the examples like ’asūriyaṃpassā rājadārā etc. that is called pasajjappaṭisedha-vidhi. Furthermore, the pariyudāsavācī means having prevented the significance of uttarapada, the action is indicated in connection with similar matter, as in abrāhmaṇamāṇavo etc. And it is told that :-

“The absence of a thing is the characteristic of
‘pasajjappaṭisedha’. The reference to other than the thing
is the characteristic of ’pariyudāsa”.

Now, even if such is the case, how in the words like ‘abrāhmaṇo’ etc. there would be prominance of uttarapada ? It is told :- Because the words brāhmaṇa etc. denote also the significance of the similar entities like the significance ‘brāhmaṇa’ etc. The words ‘brāhmaṇa’ etc. basically are entirely expressive of the significance ‘brāhmaṇa’ etc. only. When, however, they are associated with the nipāta ‘na’ indicating similar etc., at that time they are also used in the sense of taṃsadisa (similar to that), tadañña (other than that), tabbiruddha (different from that), and tadabhāva (nothing of that), as the word ‘bhū’ to be, associated with anu, abhi etc. is used in the sense of anubhavana, abhibhavana etc. Therefore, there is not fault. Therefore, by the expression ‘abrāhmaṇa’ one similar with brāhmaṇa is indicated. Similarly, amanusso, assamaṇo.

In the significance añña :- abyākatā means dhammas which are not explained, asaṃkiliṭṭhā, apariyāpanna. In the significance viruddha : - akusalā means not meritorious, the significance is opposite of merit. Similarly, alobho, amitto. In the meaning of pasajjappaṭisedha :- akatvā means having not done, akātūna; puññaṃ akaronto means not performing merit. The words […] nassa and tappurisa are understood in the following :-

(334-330) Sare ana.

(The change into) ‘ana’ (is laid down) when a vowel follows.

When a vowel follows, in tappurisa compound the word ‘na’ becomes ‘ana’; ‘anasso’ means that which is not horse, anariyo means that who is not Ariya; similarly, anissaro, aniṭṭho, anāsavo, anupavādo; anādāya means not having taken, anoloketvā etc. Now, regarding the compound having ‘ka’ as pubbapada as :- when due to niccasamāsa by using external word, the analysis is done as ‘kucchitaṃ annaṃ’ (bad food), to form a kammadhārayasamāsa : The words tappurisa and sare are understood :-

(335-331) Kadaṃ kussa.

‘Ku’ changes into ‘kada’.

In tappurisa compound the nipāta ‘ku’ is changed into ‘kada’, when a vowel follows. Sara-lopa is applicable. kadannaṃ; similarly, kadasanaṃ. Why the word sare is understood ? For, we have the forms kudārā, kuputtā, kudāsā, kudiṭṭhi. The word ‘kussa’ is understood :-

(336-332) Kā appatthesu ca.

Also (ku) changes into ‘ka’ in diminutives.

The word ‘ku’ being used in the sense of diminutive becomes ‘kā’, if uttarapada follows in a tappurisa compound. And because of the plural, used in the rule, sometimes, in tappurisa compound, ‘ka’ used in the sense of kucchita becomes ‘kā’. Kālavaṇaṃ means little salt; similarly, kāpuphaṃ; kāpuriso or kupuriso (contemptible man).

[…] And the compound having ‘pa’ etc. as initial word is ‘niccasamāsa’ only. pāvacanaṃ means fundamental teaching, pabaddhaṃ sarīraṃ means very strong body, samādhānaṃ means putting balance or correctly, vimati means double mind, vikappo mens different ideas, or specific thought, adhidevo means supreme god; similarly, adhisīlaṃ; sugandho means good smell, duggandho means bad smell, sukataṃ means good doing, dukkataṃ means wrong doing etc. Here, those of nouns, upasaggas and nipātas the charecteristics of which are not laid down should be understood to form ‘samāsas’ by the yogavibhāga ‘nāmānaṃ samāso’ (273-316) as, ‘samāsa’ is not formed with another word in ’apunageyyā gāthā, acandamullokikāni mukhāni, assaddhabhojī, alavaṇabhojī etc. in order to avoid ayuttattha. Similarly, diṭṭhapubbo tathāgataṃ means one who has seen the Tathāgata before; similarly, sutapubbo dhammaṃ, gatapubbo maggaṃ. In the case of kamma (object) :- diṭṭhapubbā tena means the gods are seen by him before, similarly, sutapubbā dhammā, gatapubbā disā, pahāro, parābhavo, vihāro, āhāro, upahāro etc.

(Here ends) the kammadhāraya compound.

Now, digusamāsa is being told. In the sense of ’tayo lokā samāhatā cittena sampiṇḍitā; ‘three worlds having brought means collected by mind’ or ‘the collection of the three worlds’. When the rule ‘nāmānaṃ samāso yuttattho’ (273-316) is applicable, by the rule ‘dvipade etc.’ the kammadhārayasamāsa is formed. After that when the nomenclature ‘samāsa’ is applicable, the elision of vibhatti and pakatibhāva are made. Then the […] word ‘kammadhāraya’ is to be understood :-

(325-333) Saṅkhyāpubbo digu.

(Compound) having a numeral as a first member is called ‘digu’.

The kammadhāraya samāsa having numeral as a first member is technically called ‘digu’. The word ‘digu’ means two cows. This compound also is called ‘digu’ because it is similar to the word ‘digu’. Or ‘digu’ is so called because of having become understood (gata & avagata) by two definitions, namely i) having a numeral as a first member ii) neuter, singular. Or ‘digu’ is so called because that goes (becomes active) by two characteristics. Now, in this context, as the word ‘saṅkhyāpubbo’ is used pubbanipāta is applicable only to the word indicating numeral. The technical term tappurisa is applied by the rule ‘ubhe tappurisā’ (283-326). The word ‘napuṃsakaliṅgo’ (227-320), is understood :-

(323-334) Digussa ekattaṃ.

Singularity of Digu (is laid down).

The numerical compound is singular and neuter. Here, the word digu stands for samāhāra digu. Therein always singular is applicable, but in the compounds other than samāhāradigu, even the plural also is applicable. After the term ‘nāma’ is applied, ‘si’ etc. are applied and the process of substitution ‘aṃ’ etc. also becomes applicable. “tilokaṃ; he tiloka; tilokaṃ; tilokena; tilokassa or tilokāya; tilokā tilokamhā tilokasmā; tilokassa; tiloke tilokamhi tilokasmiṃ”. Similarly, ‘tidaṇḍaṃ’ means the collection of three sticks, timalaṃ means three malas brought together or collection of three malas, tilakkhaṇaṃ, catusaccaṃ; catuddisaṃ means the four directions; Shortening is applied by the rule ‘saro rassaṃ napuṃsake’ (299-322). pañcasikkhāpadaṃ, chaḷāyatanaṃ, sattāhaṃ, aṭṭhasīlaṃ, navalokuttaraṃ, […] dasasīlaṃ, satayojanaṃ. Similarly, dvirattaṃ means two nights, tirattaṃ means three nights, dvaṅgulaṃ means two fingers, tivaṅgulaṃ, sattagodhāvaraṃ means seven godhāvaris or their collection. Moreover, in this context, the final of the words ratti, aṅguli and godhāvari : -

(337-335) Kvaci samāsa-antagatānaṃ akāranto.

(The final) of the last members in compounds sometimes changes into ‘a’.

This rule is applicable to the words rājā etc. By that, the final vowel of nouns rājā etc. which are the last members in compounds sometimes, becomes ‘a’. Thus, the sound ‘a’ is applicable. By the word ‘kāra’, in the final of bahubbīhi compound etc. the suffix ‘ka’ sometimes is applied. And the sound ‘i’ is substituted for the final of gandha after the words surabhi, su, du, and pūti. Or, ‘akā’ means ‘a’ and ‘ka’, the sound ‘ra’ is conjunct-consonant. By that, for, the final of the last members in compounds sometimes, the suffixes ‘a’ and ‘ka’ are applicable. By that, in the sense of ‘five cows are brought’, when the process of compounding etc. is done, the suffix ‘a’ in the final of compound is applied and the ‘ava’-substitute is made by the rule ‘o sare ca’ (471-435). The words ‘pañcagavaṃ’ etc. are accomplished. However, in ‘dvirattaṃ’ etc. when the suffix ‘a’ is made, by the rule ‘sare lopo’ (83-67) etc. the elision of the preceding vowel is applicable. Now, regarding ‘asamāhāradigu’ as :- ekapuggalo means one person; similarly, ekadhammo, ekaputto; tibhavā means three existances, catuddisā means four directions, sahassacakkavāḷāni etc.

(Here ends) Digusamāsa.

Now, tappurisa samāsa is being told. That, however, is basically sixfold in the six-case-endings beginning with the accusative. Among them, dutiyātappurisa samāsa is formed with the words gata, nissita, atīta, atikkanta, patta, āpanna etc. When the analysis is done as : saraṇaṃ gato:- The word ‘tappuriso’ is to be understood :-

(327-336) Aṃ-ādayo parapadebhi.

(The case-endings) ‘aṃ’ etc. (are combined) with the succeeding words.

The proper pubbapadas ending in case suffixes aṃ etc. are combined with the following nouns optionally. That compound is called ‘tappurisa’. And this tappurisa has number and gender of the abhidheyya. The words ‘gata’ etc. have three genders because they end in kita-suffixes. All operations of vibhatti-lopa etc. are like previous injunctions. So saraṇagato (he has taken refuge), te saraṇagatā (they have taken refuge), sā saraṇagatā (she has taken refuge), tā saraṇagatāyo (they have taken refuge), taṃ kulaṃ saraṇagataṃ (that family has taken refuge), tāni kulāni saraṇagatāni (those families have taken refuge) etc. Similarly, araññagato, bhūmigato; dhammanissito means clinged to the dhamma, atthanissito; bhavātīto means gone beyond the existence, kālātīto; pamāṇātikkantaṃ means which surpasses the limitation, lokātikantaṃ, sukhappatto means reached the happiness, dukkhappatto; sotāpanno means entered into the stream, nirodhasamāpanno, maggapaṭipanno; rathāruḷho means got into the chariot; sabbarattisobhaṇo means shining during all nights; muhuttasukhaṃ. But in upapadasamāsa only the paraphrase is applicable because that is niccasamāsa. For example :- kammakāro means he works, kumbhakāro; atthakāmo means he desires attha, dhammakāmo; dhammadharo means one who possesses the dhamma, vinayadharo; saccavādī means one whose habit is to speak truth etc. After […] the final of kita-suffixes tvantu, māna, anta, etc. the ‘vākya’ only is applicable, because of the governing vavatthitavibhāsa. For example:- odanaṃ bhuttavā (one who has eaten rice), dhammaṃ suṇamāno (listening to dhamma), dhammaṃ suṇanto, kaṭaṃ karāno (making the mat). Alternatively, ‘vākya’ is applicable to these because they are not referred to directly. The taddhita, samāsa and kitaka are referred to (by abhidhāna) directly.

(Here ends) the dutiyātappurisa compound.

Now, regarding the instrumental case :- (the preceding word) is combined with the kitaka words, pubba, sadisa, samūna, kalaha, nipuṇa, missaka, sakhila etc. Bhuddhabhāsito dhammo means the doctrine taught by the Enlightened one, similarly, jinadesito; satthuvaṇṇito means praised by the teacher, viññugarahito means condemned by knowers, viññuppasattho, issarakataṃ, sayaṃkataṃ; sukāhataṃ means brought by parrots, rājahato means killed by the king, rogapīḷito, aggidaḍḍho, sappadaṭṭho, sallaviddho means pierced by an arrow; icchāpakato means strengthened by desire, sīlasampanno means perfect with morality; similarly, sukhasahagataṃ, ñāṇasampayuttaṃ, mittasaṅgaho, piyavippayogo, jātithaddho, guṇahīno, guṇavuḍḍho, catuvaggakaraṇīyaṃ, catuvaggādikattabbaṃ; kākapeyyā nadī means the river full to the brim (when even crows can drink water on the bank) etc.

Sometimes, only the ‘vutti’ is applicable. Urago means going on the chest (snake), pādapo means drinking with the feet (tree). Sometimes, only the ‘vākya’ is applicable. pharasunā chinnaṃ (cut by axe), kākehi pātabbā (drinkable by crows), dassanena pahātabbā (removable by knowledge).

[…] Regarding the association with the words pubba etc. :- māsapubbo means before a month; similarly, mātusadiso, pitusamo, ekūnavīsati, sīlavikalo, asikalaho, vācānipuṇo, yāvakālikasammissaṃ, vācāsakhilo; satthusadiso means like teacher, satthukappo; puññatthiko means desirous of merit, guṇadhiko; guḷodano means rice mixed with molasses, khīrodano; assaratho means chariot having a horse, maggacittaṃ; jambudīpo means the country known with the sign of rose-apples, ekādasa means ten added by one, jaccandho means blind by birth; pakatimedhāvī means intelligent by nature etc.

(Here ends) the tatiyātappurisa samāsa.

Catutthī tappurisa - After the words meaning tadattha, attha, hita, deyya etc. In the sense of tadattha (for the use of that) :- ‘kathinadussaṃ’ means cloth for the kathina robe. Similarly, cīvaradussaṃ cīvaramūlyaṃ; yāgutaṇḍulā means rice grains for gruel, bhattataṇḍulā; saṅghabhattaṃ means meals for the group of monks, āgantukabhattaṃ means meals for the guests; similarly, gamikabhattaṃ; pāsādadabbaṃ means material for palace etc. With the word attha there is niccasamāsa : bhikkhusaṅghattho vihāro means the residence for the group of monks, bhikkhusaṅghatthā yāgu, bhikkhusaṅghatthaṃ cīvaraṃ; yadattha means ‘for the sake of which,’ yadatthā, yadatthaṃ; similarly, tadattho, tadatthā, tadatthaṃ; etadattho, etadatthā, etadatthaṃ; etadattho vāyāmo, etadatthā kathā, etadatthaṃ sotāvadhānaṃ, kimatthaṃ, attatthaṃ, paratthaṃ; saṃvarattho vinayo means the discipline for restraint, sukhatthāya, samādhatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya; similarly, lokahito means useful for the world, buddhadeyyaṃ pupphaṃ means flower which is to be offered to the […] enlightened one; saṅghadeyyaṃ cīvaraṃ means the robe which should be offered to saṅgha. In the context of ‘saṅghassa dātabbaṃ’ etc. the samāsa is not applicable.

(Here ends) the catutthītappurisa compound.

Pañcamī tappurisasamāsa :- after the words meaning apagamana, bhaya, virati, mocana etc. ‘Methunāpeto’ means away from sexual intercourse; similarly, palāpāpagato, ṭhānamutto, nagaraniggato, piṇḍapātapaṭikkanto; gāmanikkhantaṃ means gone from the village; ‘rukkhaggapatito’ means fallen from the top of tree, sāsanacuto, āpattivuṭṭhānaṃ, dharaṇitaluggato; sabbabhavanissaṭo means free from all existences.

Now, in the association with the meaning of fear as :- rājabhayaṃ means fear from king, corabhayaṃ means fear from thieves; amanussabhayaṃ means fear from non-human beings; aggibhayaṃ means fear from fire; pāpabhīto means afraid of sin, pāpabhīruko; akattabbavirati means abstinence from wrong action; similarly, kāyaduccaritavirati, vacīduccaritavirati; bandhanamutto means free from binding, vanamutto, bandhanamokkho; kammasamuṭṭhitaṃ means originated from deed, ukkaṭṭhukaṭṭhaṃ, omakomakaṃ. Sometimes, the vutti only is applicable. ‘Kammajaṃ’ means originated from kamma; similarly, cittajaṃ, utujaṃ, āhārajaṃ. In the expression ‘pāsādā patito’, the samāsa is not applied.

(Here ends) the pañcamītappurisa compound.

Chaṭṭhi tappurisasamāsa :- rājaputto means king’s son; similarly, rājapuriso, ācariyapūjako, buddhasāvako, buddharūpaṃ, jinavacanaṃ, samuddaghoso; dhaññarāsi means heap of grains, pupphagandho, phalaraso; kāyalahutā means lightness of body; maraṇānussati means mindfullness about death; rukkhamūlaṃ; ayopatto means bowl of iron; similarly, suvaṇṇakaṭāhaṃ, pānīyathālakaṃ, sappikumbho. When in the sense of ‘the king of gods’ operation of compounding etc. are done, the sound ‘a’ is applicable by the rule ‘kvaci samāsantānaṃ akāranto’ (337-335). After that, by the rule ‘syā ca’ (189-113), the state of ‘a’ is not applicable. Devarājo, devarājā, devarājaṃ, devarāje etc. forms are similar to those of the word ‘purisa’. When, the state of ‘a’ is not applicable :- devarājā, devarājāno etc. froms are similar to those of the word ‘rājā’. Similarly, devasakho means friend of gods, devasakhā, so devasakhā or to devasakhāno etc. The gender of male is pulliṅga. Similarly, puṃbhāvo. The elision of final vowel of ‘puma’ etc. is applicable.

Hatthipadaṃ, itthirūpaṃ, bhikkhunisaṇgho, jambusākhā. Moreover, in this context, by the rule ‘kvacādimajjhuttarānaṃ’ (403-339), shortening of the sounds ‘ī’ and ‘ū’ in the middle is applicable. By the governing ‘vibhāsā’, sometimes, only ‘vākyaṃ’ is applicable. Sahasā kammassa kattāro (one who works abruptly), bhinnānaṃ sandhātā (the reconciliater of schisms), kappassa tatiyo bhāgo (the third period of aeon), yā ca pakkhassa aṭṭhamī (that which is the eighth day of fortnight), manussānaṃ khattiyo sūratamo (warrior is the bravest of all human beings).

The word ‘yuttattha’ is necessary only. And we have in this context, bhaṭo rañño puriso devadattassa; it is genitive case related with ‘bhaṭa’, […] therefore, samāsa is not formed because the words have no expectancy with each other (and) because of the state of impropriety. But in ‘kosalassa rañño putto’ etc. because the expression has expectancy, the state of non-ability does not exist. When, however, expectancy always lies among the related words, compounding is applicable by understanding. For example:- devadattassa gurukulaṃ, bhagavato sāvakasaṅgho etc.

(Here ends) chaṭṭhitappurisa compound.

The locative (tappurisa compound) :- rūpasaññā means perception in form; similarly, rūpasañcetanā, saṃsāradukkhaṃ; cakkhuviññāṇaṃ means consciousness founded in eye; dhammarato means engrossed in the doctrine; dhammābhirati, dhammaruci, dhammagāravo; dhammanirutti means the knowledge in dhamma-s; dānādhimutti, bhavantarakataṃ; dassanassādo means taste in dassana; araññavāso means living in the forest; vikālabhojanaṃ means eating in improper time; kālavassaṃ means rain in time; vanapupphaṃ means flower in the forest; similarly, vanamahiso, gāmasūkaro, samuddamaccho, āvāṭakacchapo, āvāṭamaṇḍūko, kūpamaṇḍūko, titthanāvā; itthidhutto means clever about woman, akkhadhutto; chāyāsukkho means dried in shadow; aṅgārapakkaṃ means cooked in burning coal; cārakabaddho. In the following only the vutti is applicable; as :- vane caratīti vanacaro; kucchimhi sayatīti kucchisayo, thale tiṭṭhatīti thalaṭṭho; similarly, jalaṭṭho, pabbataṭṭho, maggaṭṭho, paṅke jātaṃ paṅkajaṃ, siroruhaṃ etc. In the following ‘samāsa’ is not applicable. Bhojane mattaññutā, indriyesu guttadvāro, āsane nisinno, āsane nisīditabbaṃ.

(Here ends) sattamītappurisa compound.

[…] Because the expression ‘tadanuparodhena’ (56-64), is used the preceding word ending with the case-ending ‘aṃ’ sometimes, is to be put afterwords in the cases like ‘accanta’ etc. in the tappurisa compound as laid down. For example :- accantaṃ means crossing the end, accantāni; ativelo means crossing the velā; the shortening is applicable. Similarly, atimālo means having crossed garland, pattajīviko, āpannajīviko. ‘Paccakkhaṃ’ dassanaṃ means dassana perceptible to the eyes (senses), paccakkho attabhāvo, paccakkhā buddhi; anvatthaṃ means being followed by meaning, avakokilaṃ vanaṃ means the forest abondened (avakuṭṭhaṃ) by cuckoos. Avamayūraṃ; pariyajjhano means tired of study, alaṃvacano means fit for speaking, nibbānaṃ means leaving off desire, nikkileso means free from the impurities, niraṅgaṇo. Nikkosambi means coming out from Kosambi, pācariyo means higher than ācariya; similarly, payyako, parahiyyo; uparigaṅgaṃ means the upper part of gaṅgā, Similarly, heṭṭhānadī, antosamāpatti; rājahaṃso or haṃsarājā means the king of swans, addhamāsaṃ or māsaddhaṃ means fortnight, addhāmalakaṃ or āmalakaddhaṃ means half of myrobalan; addhakahāpaṇaṃ means half kahāpaṇa, addhamāsakaṃ means half māsaka, addharattaṃ means half night, pubbarattaṃ means prior period of night, pacchārattaṃ means latter period of night, apararattaṃ means after night. Moreover in this context, by the rule ‘kvaci samāsantagatānaṃ akāranto’ (337-335), state of ‘a’ is applicable to the final of the word ‘ratti’. Pubbaṇhaṃ means a former period of a day, similarly, sāyaṇhaṃ. By the rule ‘tesu vuddhilopo etc.’ (404-355), the ‘aṇha’-substitute for ‘aha’ is applicable.

(Here ends) the amādiparatappurisa compound.

‘pabhaṅkara’ etc. For example :- in the sense of one who makes light, the ‘samāsa’ is applicable by the rule ‘amādayo parapadebhi’, the nomenclature of samāsa is applicable by the rule ‘nāmānaṃ samāso yuttattho’ (316-316), after that, when the vibhattilopa is applied by the rule ‘tesaṃ vibhattiyo lopā ca’ (317-317), by the force of ‘ca’ in that context only, the vibhattilopa is not applicable in the preceding word. The remaining forms are similar. Pabhaṅkaro; amatandado means one who gives immortality, raṇañjaho means one who has given up defilement (raṇa), jutindharo means one who possesses light, similarly, sahasākataṃ, parassapadaṃ, attanopadaṃ; bhayatupaṭṭhānaṃ means originating from fear, paratoghosa, gavampatitthero, manasikāro, pubbenivāso, pubbenivāsānussati, majjhekalyāṇaṃ, antevāsī, antevāsiko, janesuto, urasilomo, kaṇṭhekālo, sarasijaṃ etc.

(Here ends) the alopatappurisa compound.

The tappurisa compound is over.

Now, the bahubbīhi samāsa is being told. And it is ninefold :- i) dvipadatulyādhikaraṇa, ii) dvipadabhinnādhikaraṇa, iii) tipada, iv) nanipātapubbapada, v) sahapubbapada, vi) upamānapubbapada, vii) saṅkhyobhayapada, viii) disantarāḷattha, and ix) byatihāralakkhaṇa. In this context, bahubbīhi having two words in the same case relation is applicable in the senses of six case-endings i. e. kamma etc. In this context, firstly, regarding the sense of accusative :- When the analysis is done as : āgatā samaṇā imaṃ saṅghārāmaṃ :-

(328-337) Añña-pada-atthesu bahubbīhi.

‘Bahubbīhi’ is laid down in the context of meanings of padas other than their own.

The nouns having proper meanings are optionally combined in the sense other than their own, ending with acusative case-ending etc. together with nominative case always. And that compound is called ‘bahubbīhi’.

‘Bahubbīhi’ is he who has much rice. The compound is also called ‘bahubbīhi’ in order to make the term significant. For the bahubbīhi has the aññapada as the major member. And, this ‘bahubbīhi’ is twofold as : i) tagguṇasaṅviññāṇa ii) atagguṇasaṅviññāṇa. Among them, when the meaning, being a visesana, is to be taken by the word ‘aññapadattha’, it is called ‘tagguṇasaṅviññāṇa’ as : ‘lambakaṇṇaṃ ānaya’ (bring one who has long ears). However, when it is not taken like that, it is called ‘atagguṇasaṅviññāṇa’ as : ‘bahudhanaṃ ānaya’ (Bring bahudhana). Here, the visesana is to be used as the first member as in the word bahubbīhi. The remaining process is as before. ‘āgatasamaṇo saṃghārāmo’. Moreover in this context, the words ‘āgata’ and ‘samaṇa’ not standing in their own senses, are used in aññapadattha, namely, ‘saṅghārāma’ which has the meaning of the accusative-case. The other pada ‘saṅghārāma’ is used after them to indicate just their meaning. Then, the accusative case is not used again because the kammattha is told by the samāsa only. And the word ‘imaṃ’ is not applicable. Similarly, everywhere. This bahubbīhi compound also possesses the gender and number of the abhidheyya.

Similarly, āgatasamaṇā sāvatthi. āgatasamaṇaṃ jetavanaṃ. […] Paṭipannaddhiko patho means the way at which the wanderers have reached. abhiruḷhavāṇijā nāvā means the boat on which merchants have mounted. In this manner, the bahubbīhi compound in the sense of ‘kamma’ is to be understood.

Now, regarding the bahubbīhi in the sense of instrumental as : jitindriyo samaṇo means the monk who has conquered sense-faculties, similarly, diṭṭhadhammo, pattadhammo, katakicco; vijitamāro bhagavā means the lord who has subdued the devil. Paṭividdhasabbadhammo. The bahubbīhi in the sense of dative as : dinnasuṅko rājā means the king whom tax is given. Upanītabhojano samaṇo means the monk to whom food is brought. Upahaṭabali yakkho means yakkha to whom offering is brought. The bahubbīhi compound in the sense of ablative as : niggatajano gāmo means the village from which people have departed. Nirayo means that from which happiness has gone. Nikkileso means he from whom defilements have gone. Apetaviññāṇo matakāyo means the dead body from which consciousness has gone. Apagatabhayabheravo arahā means Arahā from whom fear and dismay have gone.

The bahubbīhi compound in the sense of genitive as : chinnahattho puriso means the man whose hands are cut off; similarly, paripuṇṇasaṅkappo, khīṇāsavo; vītarāgo means the person whose passion has gone; dvipado means he who has two feet; dvihattho paṭo. Tevijjo; catuppado means that who has four feet; pañcacakkhu bhagavā means the Blessed One who has five eyes. Chaḷabhiñño; shortening is applicable. Navaṅgaṃ satthusāsanaṃ, dasabalo, anantañāṇo; tidasā devā means the gods who have three tenfold measurements (desaparimāṇa). The final of the compound becomes ‘ā’. In […] this context, the word ‘dasa’ is used in numerical sense because of the word ‘parimāṇa’ used together with it. ‘Idappaccayā’ means these have this cause, kiṃpabhavo ayaṃ kāyo means what is the origination of this body. Vimalo means that the stain of which has gone. Sugandhaṃ candanaṃ means sandal wood smell of which is good; similarly, susīlo, sumukho; duggandhaṃ kuṇapaṃ means carcase the smell of which is bad; dummano means one whose mind in wicked. Similarly, dussīlo, dummukho; tapodhano means he who has wealth in the form of penance; khantibalo means he whose power is forbearance; indanāmo means one whose name is Inda. In the words ‘chandajāta’ etc. any of the both pada-s can be put first because adjective and substantive is made according to one’s will. The word ‘chandajāto’ dissolved as ‘chando jāto assāti chandajāto’ or ‘jāto chando assāti jātachando’. Similarly, sañjātapītisomanasso, pītisomannassasañjāto, māsajāto, jātamāso, chinnahattho, hatthacchinno. When the compound is made after the analysis as ‘dīghā jaṅghā yassa’ :- The word ‘tulyādhikaraṇe’ and ‘pade’ are understood :-

(331-338) Itthiyaṃ bhāsitapumaitthi pumā-va ca.

If a feminine word follows a masculine word, it takes masculine gender if the word is used in masculine in the language.

When a pada in the same case in feminine follows, if the feminine word used as masculine in the language precedes, it should be understood as masculine; thus, the itthīpaccaya is not applicable in pubbapada. This example belongs to bahubbīhi because of the rule ‘kammadhārayasaññe ca’ (332-328), being referred to before.

(403-339) Kvaci ādi-majjh-uttarānaṃ dīgharassā paccayesu ca.

And when the suffixes follow, the initial, middle and final (vowels) are sometimes, lengthened (or) shortened.

And when the suffixes follow or not, the initial, middle and final vowels are sometimes lengthened or shortened keeping with the usages made by the Conquerer, in the words i.e. taddhita, samāsa, nāma, upasagga etc.

In this context :-

“The lengthening is applicable in the words ‘pākaṭa’,
anupaghāta and madhuvā etc. The shortening is
applicable in the words ‘ajjava’, ‘itthirūpa’ and also when
the suffixes ‘ka’, ‘ta’ etc. follow.”

When the bahubbīhisamāsa is formed in masculine, the shortening of the final vowel of uttarapada is applicable. Dīghajaṅgho puriso, similarly, pahūtajivho bhagavā means Lord having long tongue. Mahāpañño means one having great wisdom. The ‘maha’-substitute is applied by the rule ‘mahataṃ mahā tulyādhikaraṇe pade’ (330-325).

Why ‘itthiyaṃ’ ? For, we have : - khamādhano. Why ‘bhāsitapumā’? For, we have :- saddhādhuro, saddhāpakaṭiko; paññāvisuddhiko. Herein, the suffix ‘ka’ is applied by the rule ‘kvaci samāsa-antagatānaṃ akāranto’ (337-335). Why ’tulyādhikaraṇe only ? For, we have :- samaṇībhattiko, kumārībhattiko, kumārītthiko. This ‘atidesa’ of the state of masculine is applicable to the pubbapada only. By that, it is not applicable to the following :- bahudāsiko puriso, bahudārikaṃ, bahukadalikaṃ. When the operations of samāsa etc. are operated after the analysis ‘gaṇḍīvo dhanu assa’ :-

(297-340) Dhanumhā ca.

And ‘ā’ after ‘dhanu’ (is laid down).

This (rule) has three pada-s : after the word ‘dhanu’ occuring as the final member in a compound, the suffix ‘ā’ is sometimes added. By the word ‘ca’ also after the word ‘dhamma’ etc. The sound ‘va’ is applied by the rule ‘vamodudantānaṃ’ (18-20). Gaṇḍīvadhanvā; similarly, paccakkhadhammā. Why ‘kvaci’ ? For, we have :- sahassathāmadhanu, paccakkhadhammo, viditadhammo. Now, in the compound ‘nānādumapatitapupphavāsitasānu’ :- ‘nānādumā’ means various trees, ‘nānādumapatitāni’ means fallen down from various trees, ‘nānādumapatitapupphāni’ means the flowers fallen down from the various trees, ’nānādumapatitapupphavāsitā means scented with the flowers fallen down from the various trees, ‘nānādumapatitapupphavāsitasānupabbatarājā’ means the king of mountains having the forest hills scented with the flowers fallen down from the various trees. However, this compound is called ‘tulyādhikaraṇabahubbīhi’ having kammadhāraya and tappurisa inside. Similarly, ‘byālambambudharo’ means cloud hanging down, ‘byālambambudharabindūni’ means drops of hanging cloud. ‘byālambambudharabinducumbito’ means touched by those drops of hanging cloud, ‘byālambambubinducumbitakūṭo’ means that whose peak is touched by the drops of hanging cloud etc.

Now, regarding the bahubbīhi in the sense of locative :- As - ‘sampannasasso janapado’ means the countryside in which there are abundant crops. Sulabhapiṇḍo deso means the place in which food is easy to get. […] Ākiṇṇamanussā rājadhānī means the capital in which people are crowded. Bahutāpaso assamo means hermitage in which there are many ascetics. Upacitamaṃsalohitaṃ sarīraṃ means body in which flesh and blood is accumulated. Bāhussāmikaṃ nagaraṃ means city in which there are many owners (masters). When, the samāsa etc. are operated in the sense of ‘many rivers herein’ :- The word ‘samāsanta’ and the suffix ‘ka’ (337-335) are to be understood :-

(338-341) Nadimhā ca.

Also after ‘nadī’.

After the word ‘nadī’ occuring as the final member of a compound, the suffix ‘ka’ is added. By the word ‘ca’ also after the words ending in ‘tu’. This reference (ca) is to make it nicca. Moreover, in this context, the word ‘nadī’ is parasamaññā for feminine words with the vowel ‘ī’ and ‘u’. After that, by the rule ‘kvacādimajjhuttarānaṃ etc.’ (403-339), the shortening of the word ‘nadī’ is applied when the suffix ‘ka’ is added. Bahunadiko janapado; similarly, bahujambukaṃ vanaṃ. The word ‘bahunāriko’ is accomplished by chaṭṭhībahubbīhi. Bahukattuko deso means the region in which there are many workers; similarly, bahubhattuko.

Bhinnādhikaraṇa is as follows : ekarattivāso means he, who has a stay for single night. Samānavāso puriso means he, whose stay is with his equals. Ubhatobyañjanako means one who has the characteristics of both sexes; chattapāṇi puriso means one who has umbrella in the hand; similarly, daṇḍapāṇi, satthapāṇi, vajirapāṇi, khaggahattho, satthahattho; dānajjhāsayo means one who has intention to give, dānādhimuttiko, buddhabhattiko, saddhammagāravo etc.

[…] The ‘tipada’ as :- parakkamādhigatasampadā mahāpurisā means the mahāpurisa-s whose attainment is obtained by perseverance; similarly, dhammādhigatabhogā; oṇītapattapāṇi means he, by whom the hand is removed from the bowl. sīhapubbaddhakāyo means (the Blessed One) whose upper body is like the front of a lion, mattabahumātaṃgaṃ vanaṃ means the forest which has many elephants in rut etc.

The ‘na-nipātapubbapada’ is as follows : asamo bhagavā means the Blessed One who has no parallel. Here, ‘na’ has become ‘a’ by yogavibhāga: ‘attannassa’ in the rule ‘attannassa tappurise’ (333-329). Similarly, appaṭipuggalo, aputtako, ahetuko. The suffix ‘ka’ is applied by the rule ‘kvaci samāsanta’ etc. (337-335). Asaṃvāsā means those who have not common residence. ‘Avuṭṭhiko janapado’ means the region which has not rain, abhikkhuko vihāro; anuttaro means he, than whom there is no better. The substitute ‘ana’ is applicable by the rule ‘sare ana’ (334-330). The word ‘tappurisa’ is for upalakkhaṇa. Or ‘na’ has become ‘an’ by the rule ‘tesu vuddhi etc.’ (440-335). Similarly, ‘anantaṃ’ means that which has no end, ‘anāsavā’ means those who have no defilements, etc.

Now, regarding sahapubbapada in the sense of nominative as :- sahetuko means that which exists together with cause, sahetuvā; sa-substitute for the word saha is applied by the rule ‘tesu vuddhi etc.’ (440-355). By the rule ‘kvaci samāsanta etc.’ (337-335), the suffix ‘ka’ is also applied. ‘Sappītikā’ means those (dhamma-s) which exist together with pīti, sakkileso, saupādāno, saparivāro; samūluddhato rukkho means the tree which is pulled out together with root. On the other hand, ‘upamānapubhapada’ in the sense of nominative is as follows :- the word ‘iva’ is applicable for the […] accomplishment of the states of upamāna and upameyya. Nigrodhaparimaṇḍalo rājakumāro is so called due to the equal measurement of roundness of body. The word ‘iva’ is not applicable by (paribhāsā) ‘vuttatthānaṃ appayogo’. Saṅkhapaṇḍaro means this is as white as a conch. kākasūro means this (person) is as brave as a crow, cakkhubhūto bhagavā means the Blessed One who has become like an eye showing the ultimate reality. Similarly, atthabhūto, dhammabhūto, brahmabhūto; andhabhūto bālo means the ignorant one who has become like a blind. Muñjapabbajabhūtā kudiṭṭhi means the wrong view which has become like reed and bulrash. Tantākulakajātā means that which has become like a ball of string.

In the sense of genitive :- Suvaṇṇavaṇṇo bhagavā means the Blessed One whose colour is like the colour of gold. The elision of uttarapada is applicable. Nāgagati means he whose gait is like that of an elephant; similarly, sīhagati, nāgavikkamo, sīhavikkamo, sīhahanu; eṇijaṅgho means he whose shanks are like those of an antelope, sīhapubbaddhakāyo means the person whose upper body is like the front half of a lion, brahmassaro means the fortunate one whose voice has eight factors like that of Brahmā. Regarding the saṅkhyobhayapada together with the sense of the word ‘vā’ as :- dvattipattā means two or three bowls. The final of the word ‘dvi’ becomes ‘ā’ by the rule ‘dvekaṭṭhānaṃ ākāro vā’ (383-253). Then shortening is applicable. Dvīhatīhaṃ means two or three days, chappañcavācā means six or five utterances. Similarly, sattaṭṭhamāsā, ekayojanadviyojanāni.

Now, regarding the ‘disantarāḷattha’ :- pubbadakkhiṇā vidisā means the sub-direction between the East and South. In this context, the atidesa of the state of masculine is not applicable because the word tulyādhikaraṇa […] does not follow. By the rule ‘kvacādimajjhuttarānaṃ’ etc. (403-339), in the sense of disantarāḷa the shortening of pubbapada is applied. Similarly, pubbuttarā, aparadakkhiṇā, pacchimuttarā. However, when the kammadhārayasamāsa in the sense of southern as well as eastern is formed, the atidesa of the state of masculine is applicable because the meaning of uttarapada is major. Even, the pronominal operation is always applicable. For example :- dakkhiṇapubbassa dakkhiṇapubbassaṃ. Regarding the byatihāralakkhaṇo as :- kesākesi means the fight with seizing hair of the opponent, daṇḍādaṇḍi means fight having attacks by sticks. The lengthening is applicable in the middle by the rule ‘kvacādimajjhuttarānaṃ’ etc. (403-339). By the rule ‘tesu vuddhi’ etc. (404-335) the substitute ‘i’ is laid down for the final.

(Here ends) the bahubbīhi ending with nominative.

The bahubbīhi samāsa is over.

Now, the dvandvasamāsa is being told. And, it is twofold according to the sense of i) itaretarayoga ii) samāhāra. Among them, firstly, itaretarayoga :- in the context of ‘sārīputta mogallāna’, the nominative singular case-ending ‘si’ is applicable in the both. The word ‘ca’ is also applicable for indicating the collection. When the analysis is done as :- sārīputto ca moggallāno ca :-

(329-342) Nāmānaṃ samuccayo dvandvo.

The combination of nouns is called ‘dvandva’.

[…] in the same case, is an optional compound called ‘dvandva’. Moreover, in this context, the collection is called ‘samuccaya’. However, by the force of meaning, it is fourfold :- i) kevalasamuccaya, ii) anvācaya, iii) itaretarayoga and iv) samāhāra. Among them, in kevalasamuccaya and anvācaya, the samāsa is not formed because the meaning of nouns is not mutually connected with relation to the action. For example : cīvaraṃ piṇḍapātañca paccayaṃ sayanāsanaṃ adāsi, dānañca dehi, sīlañca rakkhāhi. In itaretarayoga and samāhāra, the samāsa is applicable because the meanings of nouns are connected with each other. ‘Dvandva’ means pair of pada-s (dve dve) or double meaning (dvandvaṭṭha). This compound also is called ‘dvandva’ by significant nomenclature of having similarity to ‘dvandva’. For, in dvandva compound the meanings of ubhayapada-s are major.

But when the meanings of ubhayapada-s are used as the major, how the state of single meaning is applicable to the dvandva compound? To answer this, it is told that :- When the saddappavatti (of samāsa) in the meaning of ‘sadisa’ etc. also is possible, there is not contradiction even if both meanings are indicated simultaneously. Moreover, the indication of two meanings occurs in dvandva only. For, such as the word ‘bhū’ in the sense of anubhava and abhibhava etc. is found together with the upasagga-s anu, abhi etc. only; and not separately. Similarly, it should be known that in the expressions like ‘gavassakaṃ’, the indication of two meanings belonging to two padas in the samāsa are found in their mutual association only; and not when they are used separately; therefore these expressions are covered by dvandva; and not everywhere. Or, as both pada-s indicate the ‘samuccaya’ under consideration, the single meaning is applicable also to dvandva; and therefore there is no contradiction. After that, samāsasaññā, vibhattilopa etc. are applicable as laid down before. The meaning of ‘ca’ is indicated by samāsa only, therefore ca is not used according to ‘vuttatthānaṃ appayogo’. In this context, in dvandva, pada having less vowels is put initially. And, the gender is like the following pada. Only plural is applicable always in itaretarayoga because, therein avayavas are major. Sārīputtamoggallānā, sārīputtamoggallāne, sārīputtamoggallānehi etc. Samaṇabrāhmaṇā means samaṇa and brahmin; similarly, brāhmaṇagahapatikā, khattiyabrāhmaṇā, devamanussā, candimasūriyā; mātāpitaro means mother and father. By the rule ‘tesu vuddhi’ etc. (404-355) in dvandva compound, the sound ‘u’ of pubbapada-s like ‘mātu’ etc. becomes ‘ā’. Similarly, pitāputtā. In the context of ‘jāyāpati’ meaning wife and husband. The word ‘kvaci’ is understood :-

(339-343) Jāyāya tudaṃjāni patimhi.

The word ‘jāyā’ followed by ‘pati’ is changed into ‘tudaṃ’ and ‘jāni’.

When the word ‘pati’ follows, sometimes, the word ‘jāyā’ is changed into ‘tudaṃ’ and ‘jāni’. Tudampati, jānipati; jayaṃpatikā :- In this context, niggahita is augmented. And the shortening is applied by the rule ‘kvacādi’ etc. (403-339). Sometimes, the pada having less vowels is used as first member. For example :- candasūriyā means moon and sun; surāsuragaruḷamanujabhujagagandhabbā means gods, demons, garuḍas, human beings, serpents and heavenly musicians. The ‘i’ vaṇṇa and ‘u’ vaṇṇa are sometimes, used as first members. For example :- aggidhūmā means fire and smoke; similarly, gatibuddhibhujapaṭhaharakarasayā; dhātuliṅgāni means roots and genders. Sometimes, the padas beginning with a vowel and ending in ‘a’, are put as first members. For example :- atthadhammā means the […] attha and the dhamma; similarly, atthasaddā or saddatthā. However, in the samāhāra :- in the sense of ‘eye and ear’ when the dvandvasamāsa is formed by the rule ‘nāmānaṃ samuccayo dvandvo’ (329-342), the vibhattilopa etc. are done :- The words ‘napuṃsakaliṅgaṃ’ and ‘ekattaṃ’ are understood :-

(322-344) Tathā dvandve pāṇi-tūriya-yogga-senaṅga khuddajantuka-vividhaviruddha-visabhāgattha-ādīnaṃ ca.

Even so in the dvandva compound of pāṇi, tūriya, yogga, senaṅga, khuddajantuka, vividhaviruddha, visabhāgattha etc. (the singularity and neuter gender are laid down).

Even so in the samāhāradvandvasamāsa in the sense of factors of army such as pāṇi, tūriya, yogga and in the sense of khuddajantuka, vividha, viruddha and visabhāga etc. the singularity and neuter gender are applicable as in ‘digusamāsa’.

‘Pāṇitūriyayoggasenaṅgāni’ means the factors of pāṇi, tūriya, yogga, and senā. As the word aṅga occurs after the dvandva it is applicable to each member. Khuddhajantuka means little creatures; vividhaviruddha means objects which indicate various degrees of difference, always opposite. Sabhāga means that which has the same division. Sa-substitute of the word samāna is applied by the rule ‘tesu vuddhi’ etc. (404-355). Visabhāga means the objects which are various by lakkhaṇa and different by action. ‘Pāṇi-tūriya-yogga-senaṅga-khuddajantuka-vividhaviruddha-visabhāga-’ is a dvandva - compound made of ‘pāṇi; tūriya, yogga, senaṅga, khuddajantuka, vividhaviruddha and visabhāga’. In this compound there is not fixed rule […] for pubbanipāta, because the members are many in number. ‘Having those meanings’ - means ‘pāṇi-tūriya-yogga-senaṅga-khuddajantuka-vividhaviruddha-visabhāgatthā’. Beginning with those meanings means ‘tadādayo’.

By the force of ‘ādi’, to the words in the sense of saṅkhyā, parimāṇa, pacana, caṇḍāla and disa etc. which have a specific gender, the singularity and neuter gender are applicable in dvandva samāsa. In the sense of limbs of a living being, when singularity and neuter gender are applied to the words cakkhu and sota, the term nāma is applied due to samāsa and then the suffixes si etc. are applied as well as amādesa etc. are operated :- Cakkhusotaṃ, he cakkhusota, cakkhusotaṃ, cakkhusotena, similarly, only the singular is applicable everywhere. Mukhanāsikaṃ means mouth and nose. The shortening of the final vowel is applied by the rule ‘saro rasso napuṃsake’ (342-322). Hanugīvaṃ means chin and neck; similarly, kaṇṇanāsaṃ, pāṇipādaṃ, chavimaṃsalohitaṃ. However, the forms ‘hatthapādā’, maṃsalohitāni’ etc. are accomplished by itaretarayoga. Thus, in the sense of limbs of living beings.

In the sense of instruments of music : - gītavāditaṃ means singing and music, sammatāḷaṃ means cymbal and gong; the word ‘samma’ means bronze gong (beaten by one hand) The word ‘tālaṃ’ means a gong beaten by (both) hands. saṅkhapaṇḍavadeṇḍimaṃ means a trumpet, a small drum and a bronze drum, or trumpets, drums, and bronze drums. Both words beginning with ‘paṇḍava’ indicate particular drums. In the sense of yoggaṅga as :- phālapācanaṃ means ploughshare and goad, yuganaṅgalaṃ means yoke and plough. In the sense of senaṅga :- hatthiassaṃ means elephants and […] horses, rathapattikaṃ means chariots and soldiers, asi-cammaṃ means sword and camma. cammaṃ means the shield which obstructs an arrow. dhanukalāpaṃ means bow and kalāpa, the word ‘kalāpa’ means a quiver. In the sense of khuddajantuka :- ḍaṃsamasakaṃ means godfly and mosquito, similarly, kunthakipillikaṃ, kīṭapaṭaṅgaṃ, kīṭasarīsapaṃ. Among them, black ants are called ‘kunthā’. the grasshoppers are called ‘kīṭa’.

In the sense of vividhaviruddha :- ahinakulaṃ means snake and ichneumon or snakes and ichneumons; similarly, viḷāramūsikaṃ, the shortening of the final vowel is applicable. Kākolūkaṃ, sappamaṇḍūkaṃ, garuḷasappaṃ. In the sense of visabhāga :- sīlapaññāṇaṃ means morality and wisdom, samathavipassanaṃ means calmness and insight; similarly, nāmarūpaṃ, hirottappaṃ, satisampajaññaṃ lobhamohaṃ, uddhaccakukkuccaṃ etc. It should be known that sometimes, the neuter gender is not applicable because of the expression of ‘aṃ-o’ in the rule ‘aṃ o niggahitaṃ jhalapehi’ (82-149). By that, the words ’ādhipaccaparivāro, chandapārisuddhi, paṭisandhipavatti etc. are accomplished.

Now, in a dvandva compound of the words having a specific gender different from each other :- dāsidāsaṃ means female servant and male servant. The shortening is applied in the middle by the rule ‘kvaci ādi’ etc. (403-339). Similarly, itthipumaṃ; pattacīvaraṃ, sākhāpalāsaṃ etc. In a dvandva compound in the sense of saṅkhyā and parimāṇa :- ekakadukaṃ means single and double. In saṅkhyādvandva compound, the appasaṅkhyā (less in number) is to be put first. Similarly, dukatikaṃ, tikacatukkaṃ, catukkapañcakaṃ; dīghamajjhimaṃ means long and middle.

In a dvandva compound in the sense of pacana and caṇḍāla :- […] orabbhikasūkarikaṃ means the butchers of sheep and pork-butchers; similarly, sākuṇikammāgavikaṃ; sapākacaṇḍālaṃ means dog-cooker and caṇḍāla, pukkusachavaḷāhakaṃ, venarathakāraṃ. Among them carpenters are called ‘venā’, workers in leather are called ‘rathakārā’. In a dvandva compound in the sense of disā (direction) :- Having made the dvandva compound in the sense of ‘east-west’, singularity and neuter gender are made by the word ‘ādi’ in this context. The shortening is applied by the rule ‘saro rasso napuṃsake’ (342-322). Pubbāparaṃ, pubbāpareṇa, pubbāparassa etc. Similarly, puratthimapacchimaṃ, dakkhiṇuttaraṃ, adharuttaraṃ. Neuter gender, singularity and the word ‘dvandve’, are understood in the following:-

(323-345) Vibhāsā rukkha-tiṇa-pasu-dhana-dhañña-janapad-ādīnaṃ ca.

Also, for the (compound) of the words denoting rukkha, tiṇa, pasu, dhana, dhañña, janapada etc. option (is laid down).

In the dvandva compunds of the words denoting rukkha, tiṇa, pasu, dhana, dhañña, janapada etc. singularity and neuter gender are optionally applicable. The absence of singular is applicable. Plural and gender of the latter word are also applicable. In this context, regarding a dvandva compound of words denoting trees :- in the sense of ‘holy-fig-tree’ and ‘wood-apple tree’, when the samāhāradvandvasamāsa etc. are operated, the singularity and neuter gender are applied by this option. Assatthakapiṭṭhaṃ, or assatthakapiṭṭhā; similarly, ambapanasaṃ, or ambapanasā, khadirapalāsaṃ or khadirapalāsā, dhavassakaṇṇakaṃ or dhavassakaṇṇakā.

In a dvandva compound of words denoting grass :- usīravīraṇaṃ or usīravīraṇāni means grass and fragrant grass; similarly, muñjapabbajaṃ, or muñjapabbajā; kāsakusaṃ, or kāsakusā. In dvandva compound of words […] denoting animals :- ajeḷakaṃ or ajeḷakā means goat and sheep. Hatthigavassavaḷavaṃ or hatthigavassavaḷavā means elephant, cow, horse and mare. The shortening is applied by the rule ‘kvaci ādi’ etc. (403-339). The ava-substitute is also applied by the rule ‘o sare ca’ (78-31). Gomahisaṃ or gomahisā; eṇeyyavarāhaṃ, or eṇeyyavarāhā; sīhabyagghataracchaṃ or sīhabyagghataracchā. In the dvandva compound of words denoting valuable things (dhana) :- hiraññasuvaṇṇaṃ or hiraññasuvaṇṇāni means silver and gold, similarly, jātarūparajataṃ or jātarūparajatāni; maṇimuttasaṅkhaveḍūriyaṃ or maṇimuttasaṅkhaveḍūriyā. In a dvandva compound of words denoting grains :- sāliyavaṃ or sāliyavā means rice and barley, similarly, tilamuggamāsaṃ or tilamuggamāsā.

In a dvandva compound of words denoting country :- kāsikosalaṃ or kāsikosalā means kāsi town and kosala town, vajjimallaṃ or vajjimallā means vajjī town or malla town, aṅgamagadhaṃ or aṅgamagadhā means aṅga country and magadha country.

By the word ‘ādi’ the singularity and the neuter gender are optionally applicable in a dvandva compound of the words denoting mutually opposite dhammas and of the words denoting birds. Kusalākusalaṃ or kusalākusalā means merit and demerit, similarly, sāvajjānavajjaṃ or sāvajjānavajjā; hīnappaṇītaṃ or hīnappaṇītā means inferior and excellent, kaṇhasukkaṃ or kaṇhasukkā; sukhadukkhaṃ or sukhadukkhāni; paṭighānunayaṃ or paṭighānunayā; chāyātapaṃ or chāyātapā; ālokandhakāraṃ or ālokandhakārā; rattindivaṃ or rattindivā means night and day. The vowel ‘ā’ and ‘i’ become ‘a’ by the rule ‘kvaci samāsanta’ etc. (337-335). In the dvandva compound of words in the sense of birds :- haṃsabakaṃ or haṃsabakā means a swan and a crane, similarly, karaṇḍavacakkavākaṃ, or karaṇḍavacakkavākā; mayūrakoñcaṃ or mayūrakoñcā; sukasāḷikaṃ or sukasāḷikā.

[…] Moreover, in the samāhāradvandva compound, mostly :-

“Sometimes, the word having less vowels, the word
having ‘i’ vaṇṇa and ‘u’ vaṇṇa, (and) the word
beginning with vowel and ending in ‘a’ are put as the
first members in a dvandva compound. In many
compounds the sequence of pada-s has not any particular
rule.”

The dvandva samāsa is over.

“The samāsa is fourfold according to the major member
being pubbapada, uttara-pada, ubhayapada, and
aññapada. It is sixfold with the inclusion of digu samāsa
and kammadhāraya samāsa. The abyayībhāva is twofold.
The kammadhāraya is ninefold. The digu is twofold. The
tappurisa is eightfold. The dvandva samāsa is twofold.
Thus, it is thirty-twofold.”

(Here ends) the samāsa-kaṇḍa,
the fourth chapter in the Rūpasiddhi.

Ākhyātakaṇḍa (the chapter on verbs).

Now, the verbal terminations are being told (which are to be applied) after roots indicating action. The pada indicating action is called ‘Ākhyāta’ because it narrates (ācikkhati) the action. For, it is told that the ākhyātika word indicates kāla, kāraka, and purisa, and its characteristics is an action. Then in this context, past etc. are called ‘kālo’. The object, subject, and condition are called ‘kārakaṃ’. The first person, second person and third person are called ‘purisā’. The meanings of the roots such as gamana, pacana etc. are called ‘kiriyā’. Kiriyālakkhaṇaṃ means that which has action as its symbol (lakkhaṇa). And, the gender is not appliable. And it is also told that :-

“The word which has three kāla-s, three purisa-s,
indicating action, having three kāraka-s and no gender,
(and) having two vacana-s, is called ‘ākhyāta’.”

Those which divide the root-meanings by the force of ‘kāla’ etc. are called ‘vibhatti-s’. They begin with ‘ti’ etc. However, they are eightfold: i) vattamānā, ii) pañcamī iii) sattamī, iv) parokkhā, v) hiyyattanī, vi) ajjattanī, vii) bhavissanti and viii) kālātipatti. The ‘dhātu-s’ are so called because they possess an action. They begin with the root ‘bhū’ and end with those ending in root-suffixes ‘kha’ etc. However, they are twofold in the meaning as :- i) sakammaka and ii) akammaka. Among them, the roots which express action depending on the object are called sakammaka. For example :- kaṭaṃ karoti (He is making a mat), gāmaṃ gacchati (He is going to village), odanaṃ pacati (He is cooking rice) etc. The roots which express action without expectancy of an object are called ‘akammaka’. […] For example :- acchati, seti, tiṭṭhati etc. Further, they are sevenfold by the difference of the vikaraṇa-suffixes. How ? The root ‘bhū’ etc. have ‘a-vikaraṇa’. The roots ‘rudha’ etc. have ‘a-vikaraṇa’ preceded by niggahita. The roots ‘diva’ etc. have ‘ya-vikaraṇa’. The roots ‘su’ etc. have ṇu, ṇa and uṇā as vikaraṇa-s. The roots ‘kī’ etc. have nā, ppa and ṇhā as vikaraṇa-s. The roots ‘tana’ etc. have ‘o-vikaraṇa’. In their root-meanings the roots cura etc. end in ‘ṇe’ and ‘ṇaya’. Now, in the context of roots bhu etc. having a-vikaraṇa, the first root is ‘bhū’ which is akammaka. After that ‘ti’ etc. are applied. ‘Bhū sattāya’ means the root ‘bhū’ is to be understood in the meaning of existance. It means that that root is used in the sense of becoming which is pervasive (common) action. Now, when we have bhū :-

(457-408) Bhūv-ādayo dhātavo.

The ‘bhū’ etc. are called dhātu-s.

The group of the words indicating actions beginning with ‘bhū’ etc. are called ‘dhātu-s’. Bhūvādayo means the roots which begin with bhu. Or, ‘bhūvādayo’ means belonging to the bhū, vā type (ādi).

“The sound ‘va’ in the word ‘bhūvādi’ should be know
as caused by ‘āgamasandhi’. Or, the roots of the ‘bhū’ and
‘vā’ type in the sense of sakammaka and akammaka.”

The word ‘kvaci’ from the rule ‘kvaci dhātu’ etc. (517-472) is to be understood in the following :-

(521-409) Dhātussa-anto lopo aneka-sarassa.

The final of the root having more than one vowels is dropped.

[…] Sometimes, the final of the root having more than one vowels is dropped. The word ‘kvaci’ is understood to cancel the lopa in ‘mahiyati, samatho etc.’ Thus, in this context, because of the absence of more than one vowels, the elision of the final of the root is not applied. Further, when many suffixes would be available due to the governing ‘dhātu’ the pasaṅga would arise. Then the rule ‘vatticchānupubbikā saddappatipatti’ should be applied, and when the word vattamānā is desired :-

(423-410) Vattamānā ti anti si tha mi ma, te ante se vhe e mhe.

The ti, anti, si, tha, mi, ma, te, ante, se, vhe, e, mhe, are called ‘vattamānā’ (suffixes).

The twelve (vibhatti-s) beginning with ‘ti’ are called ‘vattamānā’. Thus, they are technically called ‘vattamānā’ because the vibhatti-s ‘ti’ etc. concern with the sense of the present.

(413-411) Kāle.

In the sense of time.

‘kāle’ is the governing rule. After this (rule), everywhere, (the word ‘kāle’) is to be understood in the process of suffixes ‘ti’ etc.

(414-412) Vattamānā paccuppanne.

The vattamānā terminations are used in the sense of present.

When the present tense is understood, a vattamānā suffix is applicable. Moreover, in this context, the word ‘kālo’ indicates ‘kiriyā’. Doing is ‘kāra’. The sound ‘ra’ becomes ‘la’ :- ‘kālo’. Therefore :-

“[…] When action is understood by the process of
terminations, they are applied after the roots only; thus,
terminations ‘ti’ etc. are accomplished.”

However, in this context, the specific word ‘paccuppanne’ is used because of kāla being divided sixfold by the force of atīta, anāgata, paccuppanna, āṇatti, parikappa and kālātipatti. Paccuppanna means arisen (uppanna) depending on (paṭicca) different causes. The meaning is ‘having obtained that nature, still not past’.

“Vattamānā vibhatti is used indirectly even in the tense
which is near to present. It is also used in past due
to the force of the word kāla.”

In that present tense, having applied a vattamānā vibhatti, as there is not a rule indicating the place of that suffix, the paribhāsā ‘dhātuliṅgehi parā paccayā’ is applied. Thus the vattamānā terminations are applied after a root. When there is not fixation about the terminations, the pasaṅga arises. According to ‘vatticchānupubbikā saddappaṭipatti’, the word ‘parassapada’ is desired :-

(406-413) Atha pubbāni vibhattīnaṃ cha parassapadāni.

Now, the first six out of these terminations are called ‘parassapada-s’.

Now, after taddhita-s, the first six out of all terminations having eight groups beginning with ‘vattamānā’ are parassapadas. Accordingly, they are fourty-eight padas. Thus, in the beginning, the nomenclature parassapada is applied to six terminations. Parassa-padāni means the padas concerning […] the word ‘dhātūhi’ from the rule ‘dhātūhi ṇe ṇaye etc.’ (438-524) is applicable :-

(456-414) Kattari parassapadaṃ.

The ‘parassapada’ is used in the active voice.

In the active voice, the ‘parassapada’ is applied after all the roots. Thus, even having applied the parassapada terminations, the pasaṅga arises regarding their non-fixation as they depend on the desire of the speaker. By the modification of vibhatti, the words ‘parassapadānaṃ and attanopadānaṃ’ are to be understood in the following :-

(408-415) Dve dve paṭhama-majjhima-uttama purisā.

Two pairs are paṭhama, majjhima and uttama purisa-s.

The pairs belonging to parassapada and attanopada suffixes are called paṭhamapurisa, majjhimapurisa, and uttamapurisa respectively. It is as follows :- ti, anti, belong to paṭhamapurisa, si, tha, belong to majjhimapurisa, mi, ma, belong to uttamapurisa. Also among attanopada terminations :- te, ante, belong to paṭhamapurisa, se, vhe, belong to majjhimapurisa, e, mhe, belong to uttamapurisa. Similarly, it should be applied in the seven remaining terminations. Therefore, thirty-two each are applicable to paṭhama, majjhima and uttama-purisa-s belonging to ākhyātapadas divided into ninety-six by way of eight terminations. Thus, the pairs of pada-s are called ‘paṭhamapurisa’ in the beginning of parassapada belonging to the present terminations.

(410-416) Nāmamhi payujjamāne-pi tulyādhikaraṇe paṭhamo.

paṭhamapurisa (is laid down).

When a nāma except tumha and amha, having the same case-relation is used or not, the paṭhamapurisa terminations are applied after roots. So having applied the paṭhamapurisa terminations, - The pasaṅga arises due to non-fixation even of the paṭhama-purisa terminations. In the context of single performer desired by the speaker, the paribhāsā ‘ekamhivattabbe ekavacanaṃ’ is applicable. Thus, present third person singular termination belonging to the parassapada is accomplished. The words paro, paccayo and dhātu are governing. Similarly, the word kattari from the rule ‘kattari ca’ (454-424) is understood in the operation of vikaraṇa and paccaya.

(445-417) Bhūv-ādi-to a.

The suffix ‘a’ is used after the root ‘bhū’ etc.

After the group of roots beginning with ‘bhū’, the suffix ‘a’ is used in active sense when the verbal terminations and suffixes follow. Only in the ‘sabbadhātuka’, the suffix ‘a’ is desired. The words ‘asaṃyogantassa’ and ‘vuddhi’ are understood in the following :-

(485-418) Aññesu ca.

And when other suffixes follow.

The roots not ending in conjuncts are lengthened when the suffixes other than kārita follow. By the force of the word ‘ca’, the suffix ‘ṇu’ also is lengthened. Moreover, in this context : the word ‘vā’ from the rule ‘ghatādinaṃ vā’ (448-526) is to be understood. And that is in the sense of vavatthitavibhāsā. By that :-

“[…] The ‘i’ vaṇṇa and ‘u’ vaṇṇa only of the roots ending
in ‘i’ and ‘u’ vaṇṇa-s and penultimate short vowels are
lengthened and not others. Even, the ‘i’ and ‘u’ vaṇṇa-s
are not lengthened when the suffixes ‘ya’, ‘ṇu’, ‘ṇā’,
‘nā’ and ‘niṭṭha’ etc. follow. When the ‘a’ vikaraṇa
follows, the roots ‘tuda’ etc. are not lengthened. It is
optionally lengthened in ‘chetvā’ etc.”

When again ‘pasaṅga’ of non-fixation arises, the change of sound ‘ū’ into ‘o’ is to be considered as vuddhi by paribhāsā ‘ayuvaṇṇānañcāyo vuddhi’. When the word ‘dhātūnaṃ’ is understood by the modification in the following :-

(513-419) O ava sare.

When a vowel follows, the (final) ‘o’ is changed into ‘ava’.

When a vowel follows, the final sound ‘o’ of the roots is changed into ‘ava’. When saralopa etc. are made by the rule ‘saralopo aṃ ādesa’ etc. (83-67), the paranaya should be done by the rule ‘naye paraṃ yutte’ (11-14). So puriso sādhu bhavati (That man is good), sā kaññā sādhu bhavati (That girl is good), taṃ cittaṃ sādhu bhavati (That mind is good). For, in this context : -

“The instrumental case is not applicable in the active
sense because the kattā is told by ākhyāta only.
However, the nominative case is applicable because of
the expected sense of gender”.

Even if, when there is a single verb, because of many performers, […] the rule ‘bahumhi vattabbe bahuvacanaṃ’ is applicable. Thus, the present third person plural termination ‘anti’ belonging to parassapada is accomplished. The suffix ‘a’, vuddhi, ava-substitute and saralopa etc. are applicable as before. Te purisā bhavanti (Those are men). Even when it (kattā) is not used :- bhavati bhavanti. The words payujjamānepi and tulyādhikaraṇe are to be understood in the following :-

(411-420) Tumhe majjhimo.

In (the case of) ‘tumha’, the second person (is laid down).

When the word ‘tumha’ having the same case-relation is used or not, the majjhimapurisa terminations are applied after roots. Thus, the present second person, singular termination ‘si’ belonging to the parassapada is accomplished. The remaining process is as before. Tvaṃ bhavasi, tumhe bhavatha (you are). Or when the subject is not used :- bhavasi, bhavatha. Why the word ‘talyādhikaraṇe’ is used ? For, we have :- tayā paccate odano (Rice is being cooked by you). When the same words are governing:-

(412-421) Amhe uttamo.

In (the case of) ‘amha’, the uttamapurisa (is laid down).

When the word ‘amha’ having the same case-relation is used or not, the uttamampurisa terminations are applied after roots. Thus, the present first person singular termination ‘mi’ belonging to parassapada is accomplished. The suffix ‘a’, the vuddhi, and ava-substitute are applicable.

(478-422) Akāro dīghaṃ hi-mi-mesu.

When the terminations ‘hi’, ‘mi’, ‘ma’ follow, the vowel ‘a’ is lengthened.

[…] The vowel ‘a’ becomes long when the terminations hi, mi and ma follow. Tvaṃ bhavāhi (You are), ahaṃ bhavāmi (I am) mayaṃ bhavāma (We are); bhavāhi, bhavāmi, bhavāma. The words ‘vibhattīnaṃ’ and ‘cha’ are understood in the following :-

(407-423) Parāni attanopadāni.

The latter are ‘attanopada-s’.

The latter six pada-s in each set of the entire eight terminations beginning with ‘vattamānā’ are called ‘attanopadas’. Thus, the terminations ‘te’ etc. are technically called ‘attanopada’. The words ‘dhātūhi’ and ‘attanopadāni’ are understood in the following :-

(454-424) Kattari ca.

And in the active sense.

The attanopada terminations are also used after the roots when the case-relation is ‘kattā’. The word ‘ca’ is used to cancel the rule for some usages. The remaining process should be understood by that which is told in parassapada above. Bhavate, bhavante, bhavase, bhavavhe, bhave, bhavāmhe. The root ‘paca’ is used in the sense of ‘cooking’. The elision of the final of the root is applicable because the term ‘dhātu’ is applicable. ‘Ti’ etc. are applied by the process which is told before. However, the difference in this context, is that the ‘vuddhi’ is not applicable due to the absence of ‘i’ vaṇṇa and ‘u’ vaṇṇa. So devadatto odanaṃ pacati (That Devadatta is cooking rice), pacanti, pacasi, pacatha, pacāmi, pacāma. So odanaṃ pacate (He is cooking rice), te pacante (They are cooking), tvaṃ pacase (You are cooking), tumhe pacavhe (You are cooking), ahaṃ pace ([…] I am cooking), mayaṃ pacāmhe (We are cooking). When there would arise a pasaṅga of simultaneous application of paṭhamapurisa etc. the following paribhāsā is being told :-

(409-425) Sabbesaṃ eka-abhidhāne paro puriso.

In single reference to all, the latter purisa (is used).

The latter purisa should be applied when paṭhamapurisa and majjhimapurisa, paṭhamapurisa and uttamapurisa, majjhimapurisa and uttamapurisa or the three purisa-s together occur in single reference. And this abhidhāna is applicable only when the sentences belong to the same tense. The alternative expression for ‘so ca pacati tvaṃ pacasi’, we have ‘tumhe pacatha’ (You are cooking). Similarly, for ‘so ca pacati ahañca pacāmi’, we have ‘mayaṃ pacāma’ (We cook). Furthermore, ‘tvañca pacasi ahañca pacāmi’ becomes ‘mayaṃ pacāma’ (We cook). Similarly, it should be applied everywhere. Why the word ‘ekābhidhāne’ is used ? For, we have :- So ca pacati (He also cooks), tvañca pacissasi (You will cook), ahaṃ paciṃ (I cooked). In this context, ‘mayaṃ pacimhā’ is not applicable because of different tenses. The root ‘gama’ is used in the sense of moving and going. As above the elision of the final of the root is applicable because the term dhātu is applicable. In the active sense, ‘ti’ etc. are also applicable.

(476-426) Gamiss-anto ccho vā sabbāsu.

When any (suffix) follows, the final of the root ‘gama’ is optionally changed into ‘ccha’.

When any suffix follows, the final sound ‘ma’ of the root ‘gama’ […] and kārita suffixes are included. The word ‘vā’ is for vavatthitavibhāsā. By that, this (is told) :-

“The word ‘vā’ indicates fixation in the active sense,
regarding the suffixes māna and anta. Elsewhere it does not
indicate fixation. It implies negation regarding Parokkha.”

The suffix ‘a’ and the process of paranaya should be applied. So puriso gāmaṃ gacchati (That man is going to the village), Te gacchanti (They are going). By the rule ‘kvaci dhātu’ etc. (517-472), when third person plural follows a short vowel preceded by garu sound, it changes into ‘re’ optionally. Gacchare, tvaṃ gacchasi (you go), tumhe gacchatha (you go), ahaṃ gacchāmi (I go), mayaṃ gacchāma (We go). When the ‘ccha-substitute’ is not applicable :- The suffix ‘a’ becomes ‘e’ by the rule ‘lopānca ettaṃ akāro’ (510-471). Gameti, gamenti :- Saralopa is applicable. Gamesi, gametha, gamemi, gamema. In attanopada also :- so gāmaṃ gacchate (He goes to the village), gacchante, gacchare, gacchase, gacchavhe, gacche, gacchamhe. However, in ‘kuto nu tvaṃ āgacchasi’ (Where do you come from ?), rājagahato āgacchāmi (I come from rājagaha-city) etc. the vattamānā termination is used in the sense of near to paccuppanna. The word ‘vā’ is understood in the following :-

(459-427) Gamissa ghammaṃ.

The root ‘gamu’ (is changed) into ‘ghamma’.

The entire root ‘gamu’ is optionally changed into ‘ghamma’. Ghammati ghammanti etc. Furthermore, in the sense of bhāva and kamma:-

(453-428) Attanopadāni bhāve ca kammāni.

The attanopada-s are used in the impersonal and passive sense.

The passive terminations are used in the kāraka called bhāva (impersonal) and kamma (passive). By the word ‘ca’, they are applicable also to kamma-kattari. And that bhāva is not connected with another kāraka. The root-meaning is just becoming, cutting etc. Kamma is so called because the action takes place (kariyati). Even the akammaka roots having upasaggas become transitive. Therefore, in the passive sense after the root ‘bhū’ preceded by ‘anu’, the termination ‘te’ belonging to vattamānā, attanopada, third person, singular is applied. When the word ‘dhātūhi’ from the rule ‘dhātūhi ṇe ṇya etc.’ (438-524) is understood in the following :-

(440-429) Bhāva-kammesu yo.

The suffix ‘ya’ (is used) in the sense of ‘bhāva’ and ‘kamma’.

After all roots, the suffix ‘ya’ is used in impersonal and passive sense. The suffix ‘ya’ is to be applied optionally in the expression of attanopada. By the word ‘vā’ continued from the rule ‘aññesu ca’ (485-418), the vuddhi is not applicable before the suffix ‘ya’. Anubhūyate sukhaṃ devadattena (The happiness is being experienced by Devadatta).

“The instumental case is applied in the active sense because
the subject is not referred to by ākhyāta. The accusative
case is not applicable. In this context, the Nominative case
is applicable because the object is referred to.”

Anubhūyante sampattiyo tayā (The prosperities are being enjoyed by […] Devadatta), anubhuyavhe tumhe (You are being experienced), ahaṃ anubhūye tayā (I am experienced by you), mayaṃ anubhūyāmhe (We are being experienced). When the word ‘kvaci’ from the rule ‘kvaci dhātu’ etc. (517-472) is understood in the following :-

(518-430) Attanopadāni parassapadattaṃ.

The attanopada-s (acquire the state of) parassapada.

Sometimes, the attanopada-s are changed into parassapada. This is applicable only when it is not active sense. The sound ‘ya’ becomes double. Anubhuyyati or anubhuyyate mayā sukhaṃ (The happiness is being anjoyed by me), anubhuyyanti, anubhuyyasi, anubhuyyatha, anubhuyyāmi, anubhuyyāma. When (the suffix ‘ya’) is not reduplicated :- anubhūyati anubhūyanti. Why the word ‘kvaci’ ? For, we have the form ‘anubhūyate’. In impersonal construction, only the singular is applicable because of the singularity of bhāva which has no object. And that (ekavacana) is applicable only to paṭhamapurisa. Bhuyyate devadattena (Devadatta exists). The meaning is present existance. And after the root ‘paca’ when the suffix ‘ya’ is applied in attanopada in the passive sense :- When the word ‘yassa’ is to be understood by modification in the following : -

(441-431) Tassa ca-vagga-yakāra-vakārattamsadhātu-antassa.

It, together with the final of the root, is changed into ca-vagga, ya and va.

The suffix ‘ya’ indicatiang bhāva and kamma becomes ca-vagga, ‘ya’ and ‘va’ together with the final of the root as the case may be. Moreover, […] is to be taken by sīhagati. And that is in the sense of vavatthitavibhāsā. By that :-

“‘Ca’ and ‘ta’ vagga-s occuring as the finals of roots
become ca-vagga-s. The sounds ‘ra’ and ‘va’ together with
the suffixes become ‘ya’ and ‘va’ respectively.”

When the sound ‘ca’ is applicable as the final of the root belongs to ca-vagga, the sound ‘ca’ becomes double by the rule ‘paradvebhāvo ṭhāne’ (28-40). Paccate odano devadattena (Rice is being cooked by Devadatta). By the rule ‘kvaci dhātu’ etc. (517-472), it is changed into ‘re’ in the paṭhamapurisa plural after the short vowel being preceded by garu. Paccare, paccante, paccase, paccavhe, pacce, paccāmhe. When the parassapada-substitute is applicable :- Paccati paccanti, paccasi,paccatha, pacccāmi paccāma. Similarly, in the passive sense and active sense :- paccate odano sayaṃ eva (Rice is being cooked by itself only). paccante, paccati or paccanti etc. After the root ‘gama’ when the suffix ‘ya’ is applied in attanopada in the passive sense :- The words ‘dhātūhi’, ‘tasmiṃ’ and ‘ye’ are understood :-

(442-432) Ivaṇṇ-āgamo vā.

The ‘i’-vaṇṇa is optionally augmented.

When the suffix ‘ya’ indicating bhāva and kamma follows, the ‘i-vaṇṇa’ is optionally augmented after all roots. Thus, the sound ‘i’ is augmented. The word ‘vā’ is in the sense of vavatthitavibhāsā. Ccha-substitute is applicable. Gacchiyate gāmo devadattena (The village is being approached by Devadatta). gacchiyante. gacchiyase. gacchiyavhe. […] The words dhātūhi, yo and vā are understood :-

(443-433) Pubbarūpañ-ca.

And the form of the preceding (consonant is laid down).

This rule is applicable after the roots which are not referred to above. By that, the suffix ‘ya’ after the roots ending in ka, a ṭa, pa-vagga-s, ya, la, and sa only, is changed into the form of the preceding consonant. By the force of vā after the sound ‘ma’, the suffix ‘ya’ becomes ‘ma’. Gammate, gamiyate, gammante, gamiyante, gammase, gamiyase, gammavhe, gamiyavhe, gamme, gamiye, gammāmhe, gamiyāmhe. Now, when it is parassapada :- gacchiyyati gacchiyyanti or gacchiyati gacchiyanti. gammati gammanti. gamiyati gamiyanti. When the sound ‘i’ is augmented :- gamiyyati gamiyyanti. Similarly, ghammiyati ghammiyanti etc.

(Here ends) the vattamānā vibhatti.

(424-434) Pañcamī tu antu hi tha mi ma, taṃ antaṃ ssu vho e āmhase.

Tu, antu, hi, tha, mi, ma, taṃ,, antaṃ, ssu, vho, e, āmhase are called ‘pañcamī’ (suffixes).

The twelve (vibhatti) beginning with ‘tu’ etc. are called ‘pañcamī’.

(415-435) Āṇatti-āsiṃsaṭṭhe anutta-kāle pañcamī.

The pañcamī terminations are used in the sense of command and blessing when time is ‘anutta’.

[…] When time is ‘anutta’ the pañcamī - suffix is applicable in the sense of command and blessing. Even, when ‘kāla’ is governing, the word ‘kāla’ has occured again. By that pañcamī - vibhatti is applicable in the sense of vidhi, nimantana, ajjhesana, anumati, patthana, pattakāla etc. Āṇatti means ordering. Āsimsā means blessing. And that āsiṃsiṭṭha means a desired thing which is not obtained. Thus, anatthāsiṃsaṭṭhe means in those ‘āṇatti’ and ‘āsiṃsaṭṭha’. ‘Anuttakāla’ means the time which is expressed in one’s vicinity (anu). That is ‘paccuppannakāla’. Or, the time which is not referred to is ‘anuttakāla’. In that ‘anuttakāla’ means when the time does not concern. In this context, the pañcamī termination ’tu; third person, singular is used after the root ‘bhū’ in the sense of āsiṃsana (blessing). The suffix ‘a’, vuddhi and ava-substitute are applicable. So sukhī bhavatu (May he be happy), te sukhitā bhavantu (May they be happy). The word ‘akārato’ from the rule ‘akāro dīghaṃ himimesu’ (478-422), is understood by modification in the following :-

(479-436) Hi lopaṃ vā.

The termination ‘hi’ is optionally elided.

After the sound ‘a’, the suffix ‘hi’ is optionally elided. Tvaṃ sukhī bhava or bhavāhi (May you be happy). Lengthening is applicable when ‘hi’ follows. Tumhe sukhitā bhavatha (May you be happy), ahaṃ sukhī bhavāmi (May I be happy), mayaṃ sukhino bhavāma (May we be happy). In attanopada :- so sukhī bhavataṃ (May he be happy), te sukhitā bhavantaṃ (May they be happy), tvaṃ sukhī bhavassu (May you be happy), tumhe sukhitā bhavavho (May you be happy), ahaṃ sukhī bhave (May I be happy), […]

Now, in the passive sense :- anubhūyataṃ tayā (May you experience), anubhūyantaṃ; anubhūyassu, anubhūyavho; anubhūye, anubhūyamhase. When it is in parassapada :- anubhuyyatu, anubhuyyantu; or anubhūyatu, anubhūyantu; anubhuyyāhi etc. In impersonal (bhāva) :- bhūyataṃ.

Now, in the active sense of command :- devadatto dāni odanaṃ pacatu (Now, Devadatta should cook rice), pacantu; paca, pacāhi, pacatha; pacāmi, pacāma. pacataṃ, pacantaṃ, pacassu, pacavho; pace pacāmhase. In the passive sense : the processess like the suffix ‘ya’ into ca-vagga etc. are applicable. Paccataṃ odano devadattena (Rice should be cooked by Devadatta), paccantaṃ; paccassu, paccavho,; pacce, paccāmhase. When it is in parassapada :- paccatu, paccantu; pacca, paccāhi, paccatha; paccāmi, paccāma. Similarly, so gāmaṃ gacchatu (He should go to the village), gacchantu; gacchāhi, gacchatha; gacchāmi, gacchāma. gametu, gamentu; gama, gamāhi, gametha; gamemi, gamema. gacchataṃ, gacchantaṃ; gacchassu gacchavho; gacche, gacchāmhase. When there is ghamma-substitute :- ghammatu, ghammantu etc. In the passive sense :- gacchiyataṃ, gacchiyatu; gamiyataṃ, gamiyatu, gammataṃ, gammatu etc.

In the sense of vidhi :- idha pabbato hotu (The mountain should be here), ayaṃpāsādo suvaṇṇamayo hotu (This palace should be made of gold) etc. In the sense of nimantana (invitation) :- adhivāsetu may bhante bhagavā bhojanaṃ (The honourable Blessed One may accept my invitation of food), idha nisīdatu bhavaṃ (May the honourable one take a seat here).

In the sense of ajjhesana (request) :- desetu bhante bhagavā dhammaṃ (May honourable Blessed One preach the doctrine). In the sense of anumati […] pavisatu bhavaṃ (You are allowed to enter), ettha nisīdatu (He is allowed to sit down here). In the sense of patthana (praying) and āyācana begging):- dadāhi me gāmavarāni pañca (Please give me five excellent villages), ekamme nayanaṃ dehi (Please give me an eye). In the sense of pattakāla (the proper time) :- sampatto te kālo (Time is proper for you). In the sense of making a mat :- kaṭaṃ karotu bhavaṃ (The revered one should make a mat) etc.

(Here ends) the pañcamī-vibhatti.

(425-437) Sattamī eyya eyyuṃ eyyāsi eyyātha eyyāmi eyyāma, etha eraṃ etho eyyavho eyyaṃ eyyāmhe.

The suffixes eyya, eyyuṃ, eyyāsi, eyyātha, eyyāmi eyyāma, etha, eraṃ, etho, eyyavho, eyyaṃ, eyyāmhe, are called ‘sattamī’.

The twelve (vibhatti-s) beginning with ‘eyya’ are called ‘sattamī’. The word ‘anuttakāle’ is understood.

(416-438) Anumati-parikappa-atthesu sattamī.

The sattamī terminations are used in the sense of consent and expression of possibility.

The sattamī vibhatti is used in anuttakāla in the sense of anumati and parikappa. By the word ‘attha’, sattamī terminations are also used in the sense of vidhi, nimantana etc. The consent to the other who wants to perform is ‘anumati’. The decision is parikappa. The expression with […] fruit-action when the cause-action is possible. This is ‘sambhava-parikappa’. Among them, regarding ‘parikappa’, the potential, third person, singular termination ‘eyya’ belonging to parassapada is accomplished. The suffix ‘a’ and vuddhi etc. are similar to the previous. By the rule ‘kvaci dhātu’ etc. (517-472), the sound ‘e’ is optionally substituted for the suffixes ‘eyya’, eyyāsi, eyyāmi and eyyaṃ. So dāni kinnukho bhave (Now, how he would be ?), yadi so paṭhamavaye pabbajeyya arahā bhaveyya (If he would be ordained in childhood he would be arahā), sace saṅkhārā niccā bhaveyyuṃ na nirujjheyyuṃ (If, the formations would be permanent, they would not be destroyed), yadi tvaṃ bhaveyyāsi (If you would be), tumhe bhaveyyātha (If you would be), kathaṃ ahaṃ devo bhaveyyāmi (How would I be a god ?), kinnukho mayaṃ bhaveyyāma (What we would be ?). Similarly, bhavatha, bhaveraṃ, bhavetho, bhaveyyavho.

On the other hand, in the sense of patthana :- ahaṃ sukhī bhave (May I be happy), buddho bhaveyyaṃ (May I be the Enlightened One), bhaveyyāmhe. In the passive sense :- sukhaṃ tayā anubhūyetha (The happiness may be experienced by you), anubhūyeraṃ; anubhūyetho, anubhūyeyyavho; anubhūye, anubhūyeyyaṃ, anubhūyeyyāmhe. When it is parassapada :- anubhūyeyya; anubhuyeyyuṃ; anubhūyeyyāsi etc. In the impersonal :- bhūyetha. In the sense of vidhi :- so odanaṃ pace / paceyya (He should cook rice), te paceyyuṃ (They should cook); tvaṃ pace / paceyyāsi, tumhe paceyyātha; (You should cook), ahaṃ pace / paceyyāmi (I should cook), mayaṃ paceyyāma (We should cook); pacetha paceraṃ; pacetho paceyyavho; pace paceyyaṃ, paceyyāmhe. In the passive sense :- paccetha, pacceraṃ; paccetho, pacceyyāvho; pacce pacceyyaṃ; pacceyyāmhe. […]

In the sense of anumati :- so gāmaṃ padena gaccheyya (He may go to the village on foot). By the rule ‘kvaci dhātu’ etc. (517-472), the termination ‘eyyaṃ’ is changed into ‘uṃ’. Gacchuṃ, gaccheyyuṃ; tvaṃ gacche (You may go), gaccheyyāsi, gaccheyyātha; gacche, gaccheyyāmi gaccheyyāma; game / gameyya, gamuṃ / gameyyuṃ; game gameyyāasi, gameyyātha; game gameyyāmi gameyyāma; gacchetha, gaccheraṃ; gacchetho, gaccheyyavho; gacche gaccheyyaṃ, gaccheyyāmhe; gametha, gameraṃ etc. In the passive sense :- gacchiyetha, gamiyetha; gacchiyeraṃ, gamiyeraṃ etc. When it is in parassapada :- gacchiyeyya, gamiyeyya / gammeyya, gammeyyuṃ etc. Similarly, ghamme / ghammeyya, ghammeyyuṃ etc.

(Here ends) the sattamī-vibhatti.

The process of terminations of paccuppanna, āṇatti, and parikappa is over.

(427-439) Hiyyattanī ā ū o ttha aṃ mhā, ttha tthuṃ se vhaṃ iṃ mhase.

The terminations ā, ū, o, ttha, aṃ, mhā, ttha, tthuṃ, se, vhaṃ, iṃ and mhase are called ‘hiyyattanī’.

The twelve (vibbatti-s) beginning with ‘ā’ are called ‘hiyyattanī’. The words ‘apaccakkhe’ and ‘atīte’ are understood :-

(418-440) Hiyyo-pabhūti paccakkhe hiyyattanī.

The hiyyattanī (suffixes) are used in the sense of paccakkha regarding (the past) before yesterday.

[…] The hiyyattanī suffixes are used in the sense of past before yesterday noticed or unnoticed. Thus, the past (imperfect), third person, singular termination ‘ā’ belonging to parassapada is accomplished. The words ‘kvaci’ and ‘dhātūnaṃ’ from the rule ‘kvaci dhātu’ etc. (517-472) are understood:-

(519-441) Akār-āgamo hiyyattanī-ajjattanī-kālātipattīsu.

When the hiyyattanī, ajjattanī, and kālātipatti (suffixes) follow, the sound ‘a’ is augmented.

When the three terminations hiyyattanī, ajjattanī, and kālātipatti follow, sometimes, the vowel ‘a’ is augmented before the roots. Now, if it is asked, ’how the vowel ‘a’ is augmented before the roots ?’ -

“As the roots end in a vowel again augmenting ‘a’ at the
final has no use, according to the grammatical process;
therefore this augment occurs at the initial of roots.”

The suffix ‘a’, vuddhi, ava-substitute, saralopa etc. are applicable according to the naya which has been told above. Abhavā abhavū; abhavo:- By the rule ‘kvaci dhātu’ etc. (517-472), the vowel ‘o’ is optionally substituted for ‘a’. Abhava, abhavattha. abhavaṃ, abhavamhā, abhavattha, abhavatthuṃ; abhavase, abhavavhaṃ; abhaviṃ, abhavamhase. In the passive sense :- the suffix ‘ya’ is applicable. Tayā sukhaṃ anvabhūyattha (The happiness is experienced by you). When the vowel ‘a’ is not augmented:- anubhūyattha. By the rule ‘kvaci dhātu’ etc. (517-472), ‘ttha’ is changed into ‘tha’. Anvabhūyatha anubhūyatha, anvabhūyatthaṃ anubhūyatthaṃ; anvabhūyase anubhūyavhaṃ; anvabhūyiṃ, anubhūyiṃ, anvabhūyamhase […] […] the bhāva :- anvabhūyattha.

Similarly, so odanaṃ apacā / pacā (He has cooked rice), apacū / apcū; apaco / paco, apacattha / pacattha; apacaṃ / pacaṃ, apacamhā / pacamhā; apacattha / pacattha, apacatthuṃ / pacatthuṃ; apacase / pacase, apacavhaṃ / pacavhaṃ; apaciṃ / paciṃ, apacamhase / pacamhase. In the passive sense:- apaccatha apaccattha, apaccatthuṃ; apaccase, apaccavhaṃ; apacciṃ, apaccamhase. apaccā apaccū etc. Similarly, agacchā, agacchū; agaccho, agaccha, agacchattha; agacchaṃ, agacchamhā; agacchattha, agacchatthuṃ; agacchase, agacchavhaṃ; agacchiṃ, agacchamhase. Agamā, agamū; agamo agama, agamattha; agamaṃ, agamamhā; agamattha, agamatthuṃ; agamase, agamavhaṃ; agamiṃ, agamamhase. In the passive sense :- agacchiyattha / gacchiyattha, agamiyattha / gamiyattha, agacchiyatthuṃ / gacchiyatthuṃ, agamiyatthuṃ/ gamiyatthuṃ, etc. Furthermore, aghammā aghammū etc.

(Here ends) the hiyyattanī vibhatti.

(431-442) Hiyyattanī-sattamī-Pañcamī-vattamānā sabbadhātukaṃ.

The hiyyattanī, sattamī, pañcamī and vattamānā (suffixes) are called ‘sabbadhātuka’.

The four types of terminations beginning with ‘hiyyattanī’ are called sabbadhātuka. Thus, because of the term sabbadhātuka applied to the terminations hiyyattanī etc. the said augmentation of the vowel ‘i’ according to the rule ‘ikār-āgamo asabbadhātukamhi’ (516-450), is not applicable.

(Here end) the sabbadhātuka suffixes.

(426-443) Parokkhā a u e ttha aṃ mha, ttha re ttho vho iṃ mhe.

The suffixes a, u, e, ttha, aṃ, mha, ttha, re, ttho, vho, iṃ, mhe are called ‘parokkha’.

The twelve (vibhatti-s) beginning with ‘a’ are called ‘parokkha’. Parokkha means beyond (paraṃ) senses (akkha). Due to indicating that, this vibhatti is called ‘parokkhā’.

(417-444) A-paccakkhe parokkhā atīte.

The parokkhā terminations are used to express a past event in the context of a thing not experienced by senses.

The parokkhā terminations are applicable when a past time which is not the object of senses of the speaker is referred to. ‘Atīta’ means past from here (ito) after having gone beyond (atikkamma). The meaning is : ‘having gone after existing’. The past perfect third person singular termination ‘a’ belonging to parassapada is accomplished by the process which is told above. Now, bhū-a :- The word ‘dhātūnaṃ’ is understood by modification.

(458-445) kvaci ādi-vaṇṇānaṃ eka-ssarānaṃ dve-bhāvo.

The initial sounds (of the roots) having a single vowel are sometimes reduplicated.

Sometimes, the initial sounds of the roots having a single vowel become doubled. The word ‘kvaci’ indicates vavatthitavibhāsā. By that :-

“[…] When the suffixes kha, cha, and sa follow, the dvebhāva
(reduplication) is applicable to all roots in parokkha
terminations. Sometimes, even when the suffix ‘a’ belonging
to kiccapaccaya etc. - of the group of roots beginning with
‘juhoti’ - follows, the reduplication is applicable.”

Now, bhū bhū + a :-

(459-446) Pubbo abbhāso.

The preceding (part) is ‘abbhāsa’.

The preceding part of the reduplicated root is called ‘abbhāsa’. Thus, the technical term ‘abbhāsa’ is applicable. The word ‘abbhāsa’ is to be taken in the following :-

(465-447) Antassa ivaṇṇa - akāro vā.

The final (vowel) optionally (becomes) ‘i’-vaṇṇa and ‘a’.

The final vowel of the reduplicated syllable is optionally changed into ‘i-vaṇṇa’ and ‘a’. The word ‘vā’ is for vavatthitavibhāsā. By that :-

“The vowel ‘i’ is applicable for a-vaṇṇa when the suffixes
kha, cha, and sa follow, (and) for the root ‘gupa’. The
vowel ‘ī’ is applicable to the final (of vā). The final of
the root ‘bhū’ becomes ‘a’ in parokkha-vibhatti. These (i
vaṇṇa and a) are not applicable to other (roots)”.

The vowel ‘ū’ becomes ‘a’.

(461-448) Dutiyā-catutthīnaṃ paṭhama-tatiyā.

[…] third.

The second and fourth consonants in a vagga belonging to duplication become the first and third respectively. Thus, the consonant ‘bha’ becomes ‘ba’.

(475-449) Brū-bhūnaṃ āha-bhūvā parokkhāyaṃ.

When the parokkhā terminations follows, the roots brū and bhū (are changed into) āha and bhūva.

When the parokkhā terminations follow, the roots ‘brū’ and ‘bhū’ are changed into ‘āha’ and ‘bhūva’. Thus, the word ‘bhū’ is substituted by ‘bhūva’. Saralopa etc. are applicable by the rule ‘saralopo amādesappaccayādimhi’ (83-67). So kira rājā babhūva (You know he had become a king), te kira babhūvu (You know they have become); tvaṃ kira babhūve (You know you have become). The word ‘dhātūhi’ is understood. And the word ‘kvaci’ is understood by sīhagati.

(516-450) Ikār-āgamo asabbadhātukamhi.

When ‘asabbadhātuka terminations’ follows, the vowel ‘i’ is augmented.

When any asabbadhātuka termination follows, sometimes, the vowel ‘i’ is augmented after the roots.

“This augment is applicable when a non-sabbadhātuka
termination beginning with a consonant follows. Due to
the governing ‘kvaci’, sometimes, this augment would
not be there even if a termination beginning with a […]

Moreover, in this context, the analysis of ‘asabbadhātukaṃ’ is : ‘that which is not sabbadhātuka’. By the rule ‘hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ’ (431-442), the term sabbadhātuka is applied to hiyyattanī terminations etc. The four terminations other than those are called ‘asabbadhātuka’. Tumhe kira babhūvittha (Indeed, you had been); ahaṃ kira babhūvaṃ (Indeed I had been), mayaṃ kira babhūvimhe (Indeed we had been). In attanopada :- so babhūvittha (He had been), babhūvire; babhūvittho babhūvivho; babhūviṃ babhūvimhe; In the passive sense :- the augmentation of ‘ī’, the suffix ‘ya’ and the augmentation of ‘i’ are applicable in attanopada. Anubabhūviyittha. When the elision of the suffix ‘ya’ is made by the rule ‘kvaci dhātu’ etc. (517-472), the i-vaṇṇa is not augmented when asabbadhātuka termination follows. Tayā kira anubabhūvittha (Indeed you have been experienced), anubabhūvire etc. In the bhāva sense :- babhūviyittha, or babhūvittha. Similarly, papaca, papacu; papace, papacittha; papacaṃ, papacimha; papacittha, papacire; papacittho, papacivho; papaciṃ, papacimhe. In the passive sense :- papaccittha, papaccire etc. Similarly, apacca, apaccū etc.

With regard to ‘gama’ the dvebhāva is applicable by the rule ‘kvacādivaṇṇānaṃ’ etc. (458-445). The term abbhāsa is applied by the rule ‘pubbo abbhāso’ (459-446). The word ‘abbhāse’ is understood :-

(462-451) Ka-vaggassa ca-vaggo.

The ‘ka’ class (is changed into) ‘ca’ class.

The ‘ka’ vagga belonging to abbhāsa becomes ‘ca’ vagga; thus, the ‘ga’ becomes ‘ja’. By the rule ‘kvaci dhātu’ etc. (517-472), lengthening […] termination follows. So gāmaṃ jagama kira (Indeed, he had gone to the village), jagama or jagamu; jagame, jagamittha; jagamaṃ, jagamimha; jagamittha, jagamire; jagamittho, jagamivho; jagamiṃ, jagamimhe. In the passive sense:- jagamīyittha, or jagamittha etc.

(Here end) Parokkhā terminations.

(428-452) Ajjattanī ī uṃ o ttha iṃ mhā ā ū se vhaṃ aṃ mhe.

The suffixes ī, uṃ, o, ttha, iṃ, mhā, ā, ū, se, vhaṃ, aṃ and mhe are called ‘ajjattanī’’.

The twelve (vibhatti-s) beginning with ‘ī’ are called ajjattanī. Ajjattanī means existing (time) (upto) today. This vibhatti is called ‘ajjattanī’ because it indicates ajjattano. The words apaccakkhe, atīte, and paccakkhe are understood :-

(419-453) Samīpe ajjattanī.

The ajjattanī (suffixes) are used in the sense of near (past).

The ajjattanī is used to denote a past event which happened before today noticed or unnoticed by the narrator. Thus, the Aorist, third person, singular termination ‘ī’ belonging to parassapada is accomplished.

The augmentation of the vowel ‘a’ and vuddhi are applicable as before. By the rule ‘kvaci dhātu’ etc. (517-472) sometimes, shorthening is applicable to the terminations ‘ī’ and ‘mhā’ etc. The terminations ‘o’, ‘ā’, […] So abhavī or abhavi (He had been). When the augmentation of ‘a’ is not applicable : bhavi. The word ‘vā’ is understood by maṇḍūkagati in the following :-

(504-454) Sabbato uṃ iṃsu.

After all (roots) ‘uṃ’ (becomes) ‘iṃsu’.

The termination ‘uṃ’ is substituted by ‘iṃsu’ optionally after all roots. Te abhaviṃsu or bhaviṃsu (They had been), abhavuṃ or bhavuṃ; tvaṃ abhavi or bhavi (You had been) abhavo or bhavo; tumhe abhavittha or bhavittha (You had been). The vowel ‘i’ is augmented. Ahaṃ abhaviṃ or bhaviṃ (I had been), mayaṃ abhaviṃha or bhaviṃha (We had been), abhavimhā or bhavimhā. So abhavittha or bhavittha (He had been), abhavā or bhavā, abhavū or bhavū; abhavise or bhavise, abhavivhaṃ or bhavivhaṃ; abhavaṃ or bhavaṃ. Abhava or bhava, abhavimhe or bhavimhe.

In the passive sense, the elision of the suffix ‘ya’, vuddhi, ava-substitute etc. are applicable. Sukhaṃ tayā anubhavittha (You had experienced the happiness), anvabhūyittha or anubhūyittha etc. When it is in parassapada :- tayā anvabhūyi anubhūyi (You had experienced), anvabhūyi or anubhūyi, anvabhūyiṃsu/anubhūyiṃsu, anvabhūyiṃ/anubhūyiṃ, tvaṃ anvabhūyi / anubhūyi (You had experienced), tumhe anvabhūyittha anubhūyittha (You had experienced), ahaṃ anvabhūyim / anubhūyiṃ (I had experienced), mayaṃ anvabhūyimha / anubhūyimha (We had experienced), anvabhūyimhā or anubhūyimhā. In the bhāva :- abhavittha / abhūvittha tayā (You had become).

[…] pacimsu, apacuṃ / pacuṃ (They had cooked); tvaṃ apaci / paci, apaco/ paco (You had cooked), tumhe apacittha / pacittha (You had cooked), tumhe apacittha / pacittha (You had cooked); ahaṃ apaciṃ / paciṃ (I had cooked), mayaṃ apacimha / pacimha, apacimhā or pacimhā (We had cooked; so apacittha / pacittha, apacā or pacā (He had cooked); apacū / pacū, apacise, apacivhaṃ. Similarly, apacaṃ / pacaṃ or apaca / paca, apacimhe / pacimhe. In the passive sense :- apaccittha / paccittha etc. When it is in parassapada:- apacci / pacci, or apaccī / paccī, apacciṃsu / pacciṃsu, apaccuṃ / paccuṃ; apacci / pacci or apacco / pacco, apaccittha / paccittha; apacciṃ / pacciṃ, apaccimha / paccimha, apaccimhā or paccimhā.

So gāmaṃ agacchī / gacchī or agacchi / gacchi (He had gone to the village), te agacchiṃsu / gacchiṃsu (They had gone), agacchuṃ / gacchuṃ; tvaṃ agacchi / gacchi or agaccho / gaccho (You had gone), tumhe agacchi / gacchi or agaccho / gaccho (You had gone), tumhe agacchittha / gacchittha (You had gone); ahaṃ agacchiṃ / gacchiṃ (I had gone), mayaṃ agacchimha / gacchimha or agacchimhā / gacchimhā (We had gone). By the rule ‘kvaci dhātu’ etc. (517-472), in ajjattanī, sometimes, ‘ccha’ is changed into ‘ñcha’ after the root ‘gama’. Agañchi / gañchi or agañchī / gañchī, te agañchiṃsu / gañchiṃsu (They had gone), agañchuṃ/ gañchuṃ; tvaṃ agañchi / gañchi or agañcho / gañcho, tumhe agañchittha/ gañchittha; ahaṃ agañchiṃ / gañchiṃ (I had gone), mayaṃ agañchimha/ gañchimha or agañchimhā / gañchimhā (We had gone).

When ‘ñcha’ - substitute is not applicable :- so agami gami or agamī/ gamī (He had gone). ‘Sa’ is augmented by bhāvaniddesa in the rule ‘karassa kāsattam ajjattanimhi’ (491-507) or by yogavibhāga : sattamajjatanimhi. :- […] Sometimes, the termination ‘uṃ’ is changed into ‘aṃsu’. And when the terminations ‘ttha’ and ‘mha’ follow, sometimes, ‘u’ is augmented. Agamiṃsu / gamiṃsu, agamaṃsu / gamaṃsu, agamuṃ / gamuṃ; tvaṃ agami / gami or agamo / gamo (You had gone), agamittha / gamittha, agamuttha / gamuttha; ahaṃ agamiṃ / gamiṃ, agamiṃha / gamiṃha, agamaṃha / gamamha or agamiṃhā / gamimhā. By the rule ‘kvaci dhātu’ etc. (517-472), ‘ga’ is substituted for the root ‘gama’ in ajjattanī. So ajjhagā (He had arrived) - Saralopa is applicable. Te ajjhaguṃ (They had arrived); tvaṃ ajjhago (You had arrived), tumhe ajjhagattha (You had arrived); ahaṃ ajjhagiṃ (I had arrived), mayaṃ ajjhagumha (We had arrived).

In attanopada :- so agacchittha / gacchittha (He had gone), agañchittha / gañchittha etc. When the ‘ñcha’ - substitute is not applicable:- so agamittha / gamittha (or) agamī / gamī (He had gone), te agamū/ gamū, ajjhagū / agū (They had gone); tvaṃ agamise / gamise, agamivhaṃ/ gamivhaṃ (You had gone); ahaṃ agamaṃ / gamaṃ, agama / gama or ajjhagaṃ (I had gone), agamimhe / gamimhe. In the passive sense :- gāmo agacchiyittha or gacchiyittha tena (The village had been approached by him), agañchiyittha / gañchiyittha, agamīyittha / gamīyittha, agamittha gamittha etc. When it is in parassapada :- agacchīyi or gacchīyi, agamīyi or gamīyi; agacchīyuṃ or agamiyuṃ. Similarly, aghammīyi aghammīyiṃsu etc. The words hiyyattanī and ajjattanī are understood in the following :-

(420-455) Māyoge sabbakāle ca.

When applied with ‘mā’ (those terminations) are used in all tenses.

And the suffixes hiyyattanī and ajjattanī are used in all tenses when applied with ‘mā’. By the word ‘ca’ the pañcamī-vibhatti is also understood. In the sense of ’mā bhavati (does not become), mā bhavā (did not be), […] imperfect, the Aorist and the imperative terminations are used. The remaining process should be according to the procedure. So mā bhavā (He might not be), mā bhavī, mā te bhavantu antarāyā (May dangers not happen to you), mā paca / mā paci, mā pacatu, mā gacchā, mā gacchi, mā gacchatu, mā kiñci pāpaṃ āgamā (May not any evil occur) mā agami, mā gamā mā gamī, mā gametu, tvaṃ mā gaccho (You might not go), mā gacchi, mā gacchāhi etc.

(Here end) the terminations of atītakāla.

(429-456) Bhavissanti ssati ssanti ssasi ssatha ssāmi ssāma, ssate ssante ssase ssavhe ssaṃ ssāmhe.

The terminations ssati, ssanti, ssasi, ssatha, ssāmi, ssāma, ssate, ssante, ssase, ssavhe, ssaṃ, ssāmhe, are called ‘bhavissanti’.

The twelve terminations beginning with ‘ssati’ are called ‘bhavissanti’. This vibhatti is called ‘bhavissanti’ because it indicates future time.

(421-457) Anāgate bhavissanti.

The bhavissanti terminations (are used) in the sense of future.

The bhavissanti terminations are used in the sense of future time.

“Even in the sense of past, the bhavissanti is applicable
due to the desire to indicate that tense; as in :
‘anekajātisaṃsāraṃ sandhāvissaṃ’ etc.”

[…] for origin in future when the requisites are complete’. The i augmentation, vuddhi, ava-substitute and saralopa etc. are applicable. Bhavissati bhavissanti, bhavissasi bhavissatha, bhavissāmi bhavissāma, bhavissate bhavissante, bhavissase bhavissavhe, bhavissaṃ bhavissāmhe. In the passive sense :- the suffix ‘ya’ is elided. Sukhaṃ tayā anubhavissate (The happiness will be experienced by you) anubhavissante, anubhavissase anubhavissavhe, anubhavissaṃ anubhavissāmhe. When it is in parassapada :- anubhavissati devadattena (Devadatta will experience), anubhavissanti etc. In bhāva :- bhavissante tena (He will be). When the elision of the suffix ‘ya’ is not applicable :- anubhūyissate anubhūyissante etc. In bhāva :- bhūyissate.

Similarly, pacissati pacissanti, pacissasi pacissatha, pacissāmi pacissāma; pacissate pacissante, pacissase pacissavhe, pacissaṃ pacissāmhe. In the passive sense :- Paccissate odano devadattena (Rice will be cooked by Devadatta), paccissante etc. When it is in parassapada :- paccissati paccissanti, paccissasi pacissatha, paccissāmi paccissāma. Gacchissati gacchissanti, gacchissasi gacchissatha, gacchissāmi gacchissāma; gacchissate gacchissante, gacchissase gacchissavhe, gacchissaṃ gacchissāmhe. So saggaṃ gamissati (He will go to heaven), gamissanti, gamissasi gamissatha, gamissāmi gamissāma etc. In the passive sense :- gacchīyissate gacchīyissante, or gacchīyissati gacchīyissanti, gamīyissate gamīyissante, or gamīyissati gamīyissanti etc. When the elision of the suffix ‘ya’ is applicable :- gamissate gamissante, or gamissati gamissanti. Similarly, ghammissati ghammissanti etc.

(Here ends) the bhavissanti vibhatti.

(430-458) kālātipatti ssā ssaṃsu sse ssatha ssaṃ ssāmhā, ssatha ssiṃsu ssase ssavhe ssaṃ ssāmhase.

The terminations ssā, ssaṃsu, sse, ssatha, ssaṃ, ssāmhā, ssatha, ssiṃsu, ssase, ssavhe, ssaṃ, ssāmhase, are called ‘kālātipatti’.

The twelve terminations beginning with ‘ssā’ are called ‘kālātipatti’ (conditional). ‘kālātipatti’ means ‘crossing beyond of time’. However, that (kālātipatti) means ‘non-origin of action due to coming in the way on the part of opposite factors’ or ‘deficiency of cause’. This vibhatti is called ‘kālātipatti’ because it indicates that (non-origin of action).

(422-459) Kiriyā-atipanne atīte kālātipatti.

The kālātipatti terminations are used (to express) the past time belonging to the crossing beyond of an action.

The kālātipatti terminations are used to express the crossing beyond of an action which occured in the past. ‘Kiriyātipannaṃ’ means falling over of an action. However, that ‘falling over’ means utter non-origin of action due to absense of accomplishing power. Moreover, in this context, even if the word ‘kiriyā’ should not be connected with the word ‘atīta’, still, it should be known that due to the difference in time of the action opposing the production of the action concerned, the connection between ‘atīta’ and ‘kiriyā’ is accomplished.

The conditional mood, third person, singular termination ‘ssa’ belonging to parassapada is accomplished. The augmentations ‘a’ and ‘i’, vuddhi, and ava-substiture are applicable. By the rule ‘kvaci dhātu’ etc. […] applicable. The termination ‘sse’ becomes ‘a’. So ce paṭhamavaye pabbajjaṃ alabhissa arahā abhavissa / bhavissa, abhavissā / bhavissā (If, he would be ordained in childhood, he will be an arahā). Te ce taṃ alabhissaṃsu arahanto abhavissaṃsu / bhavissaṃsu (If, they would get it, they will be arahantas). Similarly, tvaṃ abhavissa / bhavissa or bhavisse (You would be). Tumhe abhavissatha, bhavissatha (You would be). Ahaṃ abhavissaṃ, bhavissaṃ (I would be). Mayaṃ abhavissamha / bhavissamha, or abhavissamhā / bhavissamhā (We would be). So abhavissatha abhavissiṃsu, abhavisase abhavissavhe, abhavissaṃ abhavissāmhase. In the passive sense:- anvabhavissatha anvabhavissiṃsu or anvabhūyissatha etc. When it is in parassapada :- anvabhavissa, anvabhavissaṃsu, or anvabhūyissa etc. In bhāva :- abhavissatha devadattena anubhūyissatha (Devadatta would experience). Furthermore, so ce taṃ dhanaṃ alabhissa odanaṃ apacissa / pacissa, or apacissā / pacissā (If he would get that money, he will cook rice), apacissaṃsu / pacissaṃsu. Apacissa / pacissa, apacisse / pacisse, apacissatha / pacissatha. Apacissaṃ / pacissaṃ, apacissamha / pacissamha. Apacissāmhā / pacissāmhā Apacissatha / pacissatha, apacissiṃsu / pacissiṃsu. Apacissase / pacissase. apacissavhe / pacissavhe. apacissaṃ / pacissaṃ, apacissāmhase / pacissāmhase. In the passive sense :- apacissatha odano devadattena (Rice would be cooked by Devadatta), apacissiṃsu. When the elision of the suffix ‘ya’ is not applicable :- apaciyīssatha etc. When it is in parassapada :- apacissa or pacissa or apacissā / pacissā tena (It would be cooked by him). Apacisaṃsu / pacissaṃsu etc.

So agacchissa / gacchissa (He would go), agacchissā / gacchissā, agacchissaṃsu / gacchissaṃsu. Tvaṃ agacchissa / Gacchissa or agacchisse/ […] gacchissaṃ, agacchissamha, / gacchissamha / agacchissāmhā / gacchissamhā. Agamissa gamissa, or agamisse, agamissatha / gamissatha. agamissaṃ / gamissaṃ, agamissamha / gamissamha, or agamissāmhā / gamissāmhā, agacchissatha or gacchissatha etc. In the passive sense :- agacchiyīssatha/ gacchīyissatha, agacchīyissa / gacchīyissa etc. Similarly, aghammissa / aghammissaṃsu etc.

(Here end) the kālātipatti terminations.

“The terminations called pañcamī, sattamī, and vattamānā are applicable in the present (sampati). The bhavissanti is applicable in the future. The four terminations beginning with parokkha are applicabale in the past.”

(Here ends) the process of suffixes in six tenses.

The root ‘isu’ is used in the sense of desire and attraction. Elision of the end of the root, application of the suffixes ‘ti’ etc. and the suffix ‘a’ are applicable as before. When the word ‘dhātūnaṃ’ is to be understood in the following :-

(522-460) I su-yamānaṃ anto ccho vā.

The final of the roots ‘isu’ and ‘yamu’ optionally becomes ‘ccha’.

The final vowel of the roots ‘isu’ and ‘yamu’ is optionally changed into ‘ccha’. The word ‘vā’ is in the sense of vavatthitavibhāsā. Even the […] ‘anto ccho vā’ (from the present rule). So saggaṃ icchati (He desires for the heaven), icchanti, icchasi icchatha, icchāmi icchāma. When ‘ccha’ susbstitute is not applicable :- lengthening is applicable by the rule ‘aññesu ca’ (485-418), because the root does not end in conjunct. Esati, esanti etc. In the passive sense :- Mostly the state of parassapada only is to be applied to attanopada. And therefore, in this context, we will point out the forms in attanopada in brief. So icchīyati/esīyati, issate / issati (He is wanted) :- The sound ‘ya’ takes the form of preceding sound. Similarly, icchatu / esatu. iccheyya / eseyya. However, in the context of parokkhā and hiyyattanī terminations, the forms should be accomplished according to the payoga everywhere. Icchi / esi, icchīssati / esissati, icchissā / esissā etc.

The root ‘yamu’ is used in the sense of (uparama) desisting. The prefix ‘ni’ and ‘ccha’-substitute are applied. Niyacchati / niyacchanti, niyamati / niyamanti. The prefix saṃ, the state of ‘ñ’ and reduplication are applicable by the rule ‘saye ca’ (33-51). Saññamati / saññamanti. In the passive sense :- niyacchīyati / niyamīyati, or niyammati / saññamati. Similarly, niyacchatu / saññamatu. niyaccheyya / saññameyya. niyacchi / saññami. niyacchissati / saññamissati. niyacchissa / saññamissa etc.

The root ‘āsa’ is used in the sense of approaching. The ‘ccha’-substitute is applicable by yogavibhāga. The shortening is applicable. Acchati acchanti, acchasi acchatha, acchāmi acchāma. The prefix ‘upa’ is applied elsewhere. Upāsati upāsanti. acchīyati / upāsīyati. Acchatu / upāsatu. accheyya / upāseyya, acchi / upāsi. acchissati / upāsissati. acchissa / […] labhanti, labhasi labhatha, labhāmi labhāma; labhate labhante, labhase labhavhe, labhe labhāmhe. In the passive sense :- when the pubbarūpa of the sound ‘ya’ is made :- the preceding sound ‘bha’ becomes ‘ba’ by the rule ‘kvaci dhātu’ etc. (517-472). Labbhate labbhante, labbhati labbhanti, labbhataṃ labbhatu,labbhe labbheyya. In the ajjattanī tense, the words ‘vā’ and ‘antalopo’ are to be understood :-

(497-46I) Labhasmā ī-innaṃ ttha-tthaṃ.

The terminations ‘ī’ and ‘iṃ’ (used) after the root ‘labha’ (are changed into) ‘ttha’ and ‘tthaṃ’.

After the root labha, the terminations ‘ī’ and ‘iṃ’ are optionally. changed into ‘ttha’ and ‘tthaṃ’. And the elision of the final sound of the root is applicable. Alattha / alabhi / labhi, alabhiṃsu / labhiṃsu, alabhittha/ labhittha, alatthaṃ / alabhiṃ / labhiṃ, alabhimha / labhimha etc. In the bhavissanti tense :- by the word ‘sappaccaya’ in the rule ‘karassa sappaccaya kāho’ (481-508), after the roots vaca, muca, bhuja etc. the termination ‘ssa’ is changed into ‘kha’. And after the roots vasa, chida, labha etc. it is optionally changed into ‘cha’. Thus, the ‘cha’-substitute of the termination ‘ssa’ is applicable. By the rule ‘byañjanantassa co chappaccayesu ca’ (472-515), the final sound of the root becomes ‘ca’. lacchati lacchanti, lacchasi, lacchatha, lacchāmi lacchāma. When the cha-substitute is not applicable :- labhissati labhissanti, labhissasi labhissatha, labhissāmi labhissāma etc. alabhissa alabhissaṃsu etc. The root ‘vaca’ is used in the sense of expression (viyatti) and speech :- vacati vacanti, vacasi vacatha, vacāmi vacāma. In the passive sense :- when the attanopada and the suffix […]

(487-462) Vaca-vasa-vaha-ādīnaṃ ukāro vassa ye.

When the suffix ‘ya’ follows, ‘va’ of the roots vaca, vasa, vaha etc. becomes ‘u’.

The sound ‘va’ of the roots vaca, vasa, vaha etc. becomes ‘u’ when the suffix ‘ya’ follows. By the word ādi, it is applicable also to the word ‘vaḍḍha’. Moreover, in this context, one more sound ‘va’ is to be desired by samāsa of ‘vassa a va’. By that, even the vowel ‘a’ becomes ‘u’. Paralopa is applicable in the case of first alternative. By the rule ‘tassa cavagga’ etc. (441-431), the sound ‘ya’ together with the final sound of the root becomes ‘ca’, (and) reduplication is applicable. Uccate uccante, vaccate vuccante, or vuccati vuccanti etc. Similarly, vacatu / vaccatu, vaceyya / vucceyya, avacā / avaccā, avacū / avaccū, avaca / avaco, avacuttha, avaca avacaṃ, avacamhā avacuttha etc.

(477-463) Vacassa ajjattanimhima-kāro o.

In ajjattanī, the vowel ‘a’ of the root ‘vaca’ becomes ‘o’.

The vowel ‘a’ of the root ‘vaca’ becomes ‘o’ in the aorist. Avoci avocuṃ, avoco avocuttha, avociṃ avocumha. The state of ‘u’ is applicable. Avoca. The shortening is applicable. Avocu etc. Avuccittha. In bhavissanti vibhatti :- by the word sappaccaya, the termination ‘ssa’ is changed into ‘kha’. When the word ‘byañjanantassa’ is understood :- the final sound of the root becomes ‘ka’ by the rule ‘ke khe ca’ (473-513). Vakkhati vakkhanti, vakkhasi vakkhatha, vakkhāmi vakkhāma etc.

The root ‘vasa’ is used in the sense of ‘dwelling’. Vasati vasanti. […] Vussati vussanti etc. Vasatu / vaseyya. avasi / vasi. In bhavissantivibhatti:- the ‘cha’ - substitute of the termination ‘ssa’ and the sound ‘ca’ in the place of the final sound of the root are applicable. Vacchati vacchanti, vacchasi vacchatha, vacchāmi vacchāma, vasissati vasissanti, avasissa / avasissaṃsu. Similarly, the root ‘ruda’ is used in the sense of ‘crying’ :- Rodati rucchati rodissati etc. The root ‘kusa’ is used in the sense of ‘abuse’ :- the prefix ‘ā’, the reduplication and the shortening are applicable. The suffix ‘a’ and vuddhi are also applicable. Akkosati, akkosatu; akkoseyya. The word ‘antalopo’ is understood. And the word ‘vā’ is understood by maṇḍūkagati in the following :-

(498-464) kusasmādī-cchi.

After ‘kusa’, the termination ‘ī’ becomes ‘cchi’.

After the root ‘kusa’, the termination ‘ī’ is changed into ‘cchi’. And the elision of the final sound of the root is applicable. Akkocchi / akkosi maṃ (He abused me), akkosissati, akkosissa etc. The root ‘vaha’ is used in the sense of attainment. Vahati vahanti. In the passive sense :- when the attanopada and the suffix ‘ya’ are made :- The word ‘ye’ is understood:-

(488-465) Ha-vipariyayo lo vā.

The sound ‘ha’ is interchanged (and the suffix ‘ya’) optionally becomes ‘la’.

The sound ‘ha’ of the roots followed by the suffix ‘ya’ changes its place with the sound ‘ya’. And the suffix ‘ya’ is optionally changed into ‘la’. The word ‘vā’ is in the sense of vavatthitavibhāsā. By that, the […] the causing factor only becomes ‘la’. By the rule ‘vaca-vasa’ etc. (487-462), the state of ‘u’ is applicable. Vulhati / vuyhati, vuyhanti, vulhatu / vuyhatu, vulheyya / vuyheyya, avahi, avuyhittha / avahittha, avahissati / vuyhissati avahissa / avuyhissa etc. The root ‘jara’ is used in the sense of ‘loss in age’.

(505-466) Jara-marānaṃ jīra-jiyya-miyyā vā.

The roots ‘jara’ and ‘mara’ are optionally changed into jīra, jiyya and miyya.

The roots jara and mara are optionally changed into jīra, jiyya, and miyya. Saralopa etc. are applicable. Jīrati jīranti, jiyyati jiyyanti. By the rule ‘kvaci’ etc. (517-472), sometimes, one ‘ya’ is elided and lengthening is applicable. Jiyati jiyanti. In the passive sense :- jīrīyati jīrīyanti. jiyyati jiyyanti, jīratu jiyyantu, jireyya jiyyeyya, aajīri jīra jiyyi, jīrissati. jiyyissati. ajīrissa. The root ‘mara’ is used in the sense of giving up life. The miyya-substitute is applicable. Miyyati miyyanti, or mīyati mīyanti, marati maranti etc. The root ‘disa’ is used in the sense of ‘seeing’ :-

(471-467) Disassa passa-dissa-dakkhā vā.

The root ‘disa’ is optionally changed into passa, dissa, and dakkha.

The root ‘disa’ is optionally changed into passa, dissa, and dakkha. The word ‘vā’ is in the sense of vavatthitavibhāsā. By that, the dissa-substitute is applicable only when sabbadhātuka terminations follow in the passive sense. Passati passanti, dakkhati dakkhanti. In the passive sense :- the elision of the sound ‘ya’ is applicable, Dissate disante, dissati […] dakkheyya, disseyya.

In hiyyattanīvibhatti :- the vowel ‘i’ of the root becomes ‘a’ by the rule ‘kvaci dhātu’ etc. (517-472). Addasā / addasa. In the passive sense:- adissa. Similarly, apassi / passi, apassittha / passittha, apassiṃ / passiṃ, apassimha / passimha, adassi / dassi, adassaṃsu / dassaṃsu. In the passive sense :- adissaṃsu. adakkhi adakkhiṃsu. passissati passissanti. In bhavissanti:- the termination ‘ssa’ is elided by yogavibhāga from ‘ssassā ca’ (480-474). And the vowel ‘i’ is augmented. Dakkhati dakkhinti. When the elision is not applicable :- dakkhissati dakkhissanti, apassissa / adakkhissa etc. The root ‘sada’ is used in the sense of sinking and absense of movement. The word ‘sabbattha’ is understood. And the word ‘kvaci’ is understood by maṇḍūkagati in the following :-

(609-468) Sadassa sīdattaṃ.

The root ‘sada’ becomes ‘sīda’.

The root ‘sada’ is changed into ‘sīda’ sometimes, when any termination follows. The remaining process would be according to procedure. Nisīdati nisīdanti. In the bhāva :- nisajjate. Here, by the governing ‘kvaci’, the ‘sīda’-substitute is not applicable. Nisītatu nisīde, nisīdi, nisīdissati nisīdissa etc. The root ‘yaja’ is used in the sense of worshiping a god, performing association (or friendship), and giving :- yajati yajanti. In the passive sense :- the word ‘yamhi’ is understood :-

(503-469) Yajassa ādissa i.

The initial of the root ‘yaja’ (is changed into) ‘i’.

[…] into ‘i’, when the suffix ‘ya’ follows. Saralopa is applicable. Ijjate mayā buddho (The Buddha is being worshiped by me). Similarly, yajatu ijjataṃ, yaje ijjatha, yaji ijjattha, yajissati, ijjissate, yajissa ijjissatha etc.

The root ‘vada’ is used in the sense of open speech. The terminations ‘ti’ etc. and the suffix ‘ya’ are applicable. The word ‘vā’ is understood-

(500-470) Vadassa vajjaṃ.

The root ‘vada’ is changed into ‘vajja’.

When any termination follows, the entire root ‘vada’ is optionally changed into ‘vajja’. Moreover, in this context, according to the governing word ‘vibhatti’, the word ‘sabbāsu’ is accomplished by indication. The word ‘vā’ is understood in the following :-

(510-471) Lopañ-ca ettaṃ a-kāro.

The vowel ‘a’ is elided (or) changed into ‘e’.

After the root ‘bhū’ etc. the suffix ‘a’ is optionally changed into ‘e’ or elided. Moreover, in this context, the suffix ‘a’ is to be taken by the word ‘akāro’ from the context of the topic vikaraṇa-kāriya.

“After the root ‘bhū’ etc. and after the group of ‘juhoti’ etc. the suffix ‘a’ is elided. Elsewhere elision is not made according to vavatthitavibhāsā.”

The suffix ‘a’ beccomes ‘e’. Saralopa etc. are applicable. vajjeti, vadeti, vadati. When the termination ‘anti’ follows :-

(517-472) Kvaci dhātu-vibhatti-paccayānaṃ dīgha-viparit-ādesa-lopa-āgamā ca.

[…] substitution, elision, and augmentation with regard to roots, terminations, and suffixes are applicable.

Here, in the topics of ākhyāta and kitaka, governed by ‘dhātu’, regarding the expressions unexplained, sometimes, the operation of lengthening, inversion, substitution, elision, and augmentation concerning roots, terminations ‘ti’ etc., and the suffixes applied after roots are applicable. These operations are to be done keeping with the usages of the Conqueror. In this context :-

“When the suffix ‘nā’ follows, shortening of the roots ‘kī’ etc. is applicable. When the saṃyoga (conjunct) follows, the shortening is applicable to the other roots also. The shortening is applicable to the terminations ‘ā’, ‘ī’, ‘ū’ as well as to the final of mhā optionally. After the root ‘gama’ ‘ccha’ is optionally changed into ‘ñcha’. In ajjattanī, the root gama optionally becomes ‘gā’. When the terminations ‘ttha’ and ‘mha’ follow, ‘u’ is optionally augmented. When the suffix ‘ya’ follows, the lengthening of roots is applicable. The termination eyya, eyyāsi, and eyyāmi optionally become ‘e’. The vowel ‘e’ of the termination ‘sse’ should change into ‘a’. And, the vowel ‘o’ becomes ‘a’ and ‘i’. The terminations ‘ā’ and ‘ttha’ optionally become ‘ttha’ and ‘tha’. Similarly, after the root ‘brū’, the terminations ‘ti’ and ‘anti’ optionally become ‘a’ and ‘u’. And in parokkhāvibhatti, that root is changed into ‘āha’. The lengthening is applicable to the sounds having no abbhāsa. But in this context, after the vowels ‘e’ and ‘o’, […]

After the vowel ‘e’ the vowel ‘a’ belonging to the termination ‘anti’ is elided. Vajjenti / vadenti, vajjesi / vadesi, vajjetha / vadetha, vajjemi/ vajjāmi, vademi / vadāmi, vajjema / vadema, vajjāma / vadāma. In the passive sense :- vajjīyati vijjīyanti, vajjati vajjanti, or vadīyati, vajjetu / vadetu / vadatu, vajje / vajjeyya, vade / vadeyya, vajjeyyuṃ / vadeyyuṃ, vajjeyyāsi / vajjesi / vadeyyāsi, avadi / vadi, vadiṃsu, vadissati vadissanti, avadissa etc. The root ‘kama’ is used in the sense of walking. When the suffix ‘a’ is applied :- the reduplication is applicable by the rule ‘kvaci-ādivaṇṇānaṃ ekassarānaṃ dvebhāvo’ (458-445). The ‘ka-vagga’ becomes ‘ca-vagga’. The words ‘abbhāsa’ ‘anta’ and ‘vā’ are understood:-

(466-473) Niggahitañ-ca.

The niggahita also (is augmented).

At the end of abbhāsa, the niggahita also is optionally augmented. The word ‘vā’ is in the sense of vavatthitavibhāsā. By that, the niggahita is applicable only to the roots ‘kama’ etc. caṅkamati caṅkamanti, kamati kamanti etc. The root ‘cala’ is used in the sense of shaking. Cañcalati, calati. The root ‘dala’ is used in the sense of bursting. Daddalati. The root ‘jhe’ is used in the sense of thinking. And when the suffix ‘a’ follows, the vowel ‘e’ is changed into ‘āya’ even in the context of non-kārita suffix by yogavibhāga from ‘te āvāyā’ according to the rule ‘O sare ca’ (73-31). Jhāyati jhāyanti etc. This is a specific process.

(Here ends) the process regarding the roots ‘bhū’ etc. having vuddhi.

[…] The root ‘tuda’ is used in the sense of pricking. The terminations ‘ti’ etc. and the suffix ‘a’ are applicable. By the word ‘vā’ continued from the rule ‘aññesu ca’ (485-418), the difference of the roots ‘tuda’ etc. lies only in non-lengthening. Tudati tudanti, tudasi tudatha, tudāmi tudāma. In the passive sense :- by the rule ‘tassa cavagga’ etc. (441-431), the suffix ‘ya’ together with the sound ‘da’ becomes ‘ja’. The reduplication is applicable. Tujjate tujjante, tujjati tujjanti, or tujjare. Similarly, tudatu tudantu, tude tudeyya tudeyyuṃ, atudi tudiṃsu, atudi atudittha, atudiṃ atudimha, atujjittha, atujji, tudissati, atudissa etc.

The root ‘visa’ is used in the sense of entering. The prefix ‘pa’ is applied. So gāmaṃ pavisati (He enters the village), pavisanti, pavisasi pavisatha, pavisāmi, pavisāma. In the passive sense :- pavisiyyate pavisiyyante, pavisiyyati pavisiyyanti, or pavisissate. Similarly, pavisatu pavisantu. paviseyya, pāvisi / pavisi, pāvekkhi pathaviṃ (He entered the earth) :- By the rule ‘kvaci dhātu’ etc. (517-472), in ajjattanī, the root ‘visa’ is also changed into ‘vekkha’. Pāvisiṃsu / pavisiṃsu. In the passive sene :- pāvisīyittha pavisīyittha pāvīsiyi / pavisīyi, pavisissati pavisissanti, pavisīyissate, pāvisissa, pāvisiyissa etc. The root ‘nuda’ is used in the sense of throwing. Nudati nudanti. The root ‘disa’ is used in the sense of ‘ati-sajjana’ (prolific). Uddisati uddisanti. The root ‘likha’ is used in the sense of writing. Likhati likhanti. The root ‘phusa’ is used in the sense of touching. Phusati phusanti etc.

The process of the roots ‘tuda’ etc. is over.

[…] application of ‘ti’ etc. should be done. The suffix ‘a’ is applied by the rule ‘bhūvādito a’ (445-417). According to the word ‘vā’, after the root ‘bhū’ etc. the suffix ‘a’ is elided by the rule ‘lopañca ettaṃ akāro’ (510-471). The vuddhi is applicable by the rule ‘aññesu ca’ (485-418). So hoti (He is), te honti (They are) :- By the rule ‘kvaci dhātu’ etc. (517-472), the following vowel is elided. Hosi hotha, homi homa. In the bhāva :- hūyate. Similarly, hotu hontu hohi :- The elision of ‘hi’ is not applicable because it follows a sound other than ‘a’. Hotha homi homa. In the bhāva :- hūyataṃ. In the sattamīvibhatti :- saralopa etc. are applicable. Heyya heyyaṃ, heyyāsi heyyātha, heyyāmi heyyāma, or heyyaṃ. In the bhāva :- hūyate.

In the hiyyattanīvibhatti :- when the suffix ‘a’ is not elided, ‘u’ of the root ‘hu’ is changed into ‘uva’ by the rule ‘kvaci dhātu’ etc. (517-472). Ahuvā / ahuva / ahuvū. Ahuva ahuvo, ahuvuttha, ahuvaṃ ahuvamha, aahuvattha ahuvatthuṃ, ahuvase ahuvavhaṃ, ahuviṃ ahuvamhase. In the bhāva :- ahūyittha.

In ajjattanīvibhatti :- by the rule ‘kvaci dhātu’ etc. (517-472), after the root ‘hū’, the termination ‘ī’ is elided. The shortening is applicable. So ahu (He was). When the elision is not applicable :- the augmentation and vuddhi are applicable by yogavibhāga from ‘karassa kāsattamajjattanimhi’ (491-507). Ahosi ahesuṃ. By the rule ‘kvaci dhātu’ etc. (517-472), the vowel ‘o’ becomes ‘e’. Or, ahuvaṃ, ahosi, ahosittha, ahosiṃ, ahuṃ :- The following vowel is elided and shortening is applicable. Ahosimha, ahumha. The shortening is applicable. In the bhāva :- ahavittha. The words ‘lopo’ and ‘vā’ from the rule ‘hi lopaṃ vā’ (479-436) are understood :-

(480-474) Hotissara-eha-oha-e bhavissantimhi ssassa ca.

When a bhavissanti termination follows, the vowel of the root ‘hū’ becomes eha, oha, and e, and the termination ‘ssa’ (is elided).

When a future termination follows, the vowel of the root ‘hū’ is changed into eha, oha and e and the termination ‘ssa’ is optionally elided. The augmentation ‘i’ (and) saralopa etc. are applicable. Hehiti hehinti, hehisi hehitha, hehāmi hehāma. When the elision is not applicable :- hehissati hehissanti, hehissasi hehissatha, hehissāmi hehissāma. When the oha-substitute is applicable :- hohiti hohinti, hohisi hohitha, hohāmi hohāma. Similarly, hohissati hohissanti, hohissasi hohissatha, hohissāmi hohissāma. When ‘e’-substitute is applicable :- heti henti, hesi hetha, hemi hema, hessati hessanti, hessasi hessatha, hessāmi hessāma. In the bhāva :- hūyissate.

In the kālātipattivibhatti :- ahavissa ahavissaṃsu, ahūyissatha etc. The roots ’hū’and ‘bhū’ are used in the sense of existance. In the context of ‘bhū’ the prefix ‘anu’, termination ‘ti’ etc., the elision of the suffix ‘a’ and vuddhi are applicable. Anubhoti, anubhonti anubhosi anubhotha, anubhomi anubhoma. In the passive sense :- anubhūyati anubhūyanti. Similarly, anubhotu anubhontu, anubhohi anubhotha, anubhomi anubhoma, anubhūyatu anubhūyantu, anubhave anubhaveyya anubhūyeyya, anubhosi anubhavi. anubhossati anubhossanti. anubhossasi anubhossatha. anubhossāmi anubhossāma. or anubhavassati, anubhossa, anubhavissa etc. The root ‘sī’ is used in the sense of sleeping. The elision of the suffix ‘a’, and vuddhi are applicable. Seti senti, sesi setha, semi sema, sete sente etc. When the suffix ‘a’ is not elided :- The words ‘sare’ and ‘dhātu’ are understood:-

(514-475) E aya.

The vowel ‘e’ becomes ‘aya’.

When a vowel follows, the vowel ‘e’ occuring at the final of a root is changed into ‘aya’. Saralopa etc. are applicable. Sayati sayanti, sayasi sayatha, sayāmi sayāma. In the passive sense :- the prefix ‘ati’ is applicable. By the rule ‘kvaci dhātu’ etc. (517-472), when the suffix ‘ya’ follows, the short vowel occuring at the final of a root is lengthened. Atisīyate atisīyante, atisīyati atisīyanti. In the bhāva :- sīyate.

Similarly, setu sentu, sehi setha, semi sema, sayatu, sayantu, saya/ sayāhi sayatha, sayāmi sayāma. sayataṃ sayantaṃ, sayassu sayavho, saye sayāmhase, atisīyataṃ atisīyantaṃ, atisīyatu atisīyantu. In the bhāva :- sīyataṃ. Saye / sayeyya, sayeyyuṃ, atisīyeyya. In the bhāva :- sīyetha. Asayi / sayi, asayisu/sayiṃsu, asayuṃ. When the augmentation ‘sa’ is applicable :- atisesi atisesuṃ. In the passive sense :- accasīyittha, accasīyi, atisīyi. In the bhāva :- atisīyittha. Sayissati sayissanti. When the augmentation ‘i’ is not applicable :- sessati sessanti. In the passive sense :- atisīyissate, atisīyissati. In the bhāva :- sīyissate. Asayissā asayissaṃsu. In the passive sense :- accasīyissatha etc. The root ‘nī’ is used in the sense of attainment. This root is dvikammaka. Ajaṃ gāmaṃ neti (He takes the goat to the village), nenti, nesi netha, nemi nema. When the elision is not applicable:- nayati nayanti etc. In the passive sense :- nīyate gāmaṃ ajo devadattena (Goat is taken by Devadatta to the village), nīyare nīyante, nīyati nīyanti. Similarly, netu nayatu, nīyataṃ nīyantaṃ, naye nayeyya, nīyetha nīyeyya, anayi / nayi, anayiṃsu / nayiṃsu, vinesi vinesuṃ. anīyittha / nīyittha, […] ‘[…] ṭhā’ is used in the sense of stopping. The word ‘vā’ is understood in the following :-

(468-476) Ṭhā tiṭṭho.

The root ‘ṭhā’ is (optionally changed into) ‘tiṭṭha’.

The root ‘ṭhā’ is optionally changed into ‘tiṭṭha’. The word ‘vā’ is in the sense of vavatthitavibhāsā. The suffix ‘a’ is elided. Tiṭṭhati tiṭṭhanti, ṭhāti ṭhanti. When the elision is not applicable :- by the rule ‘kvaci dhātu’ etc. (517-472), after the root ‘ṭhā’, ‘ha’ is also augmented, the shortening and the prefix ‘saṃ’ are applicable. Saṇṭhahati saṇṭhahanti. When ‘e’ is applicable :- adhiṭṭheti adhiṭṭhenti. In the passive sense :-

(502-477) Yamhi dā-dhā-mā-ṭhā-hā-pā-maha-matha-ādīnaṃ ī.

When the suffix ‘ya’ follows, the (final of) roots dā, dhā, mā, ṭhā, hā, pā, maha and matha is changed into ‘ī’.

When the suffix ‘ya’ indicating bhāva and kamma follows, the final of the roots dā, dhā, mā, ṭhā, hā, pā, maha and matha becomes ‘ī’. This rule is laid down in order to indicate universal application. Upaṭṭhīyati, upaṭṭhīyanti. When ‘ha’ is augmented :- the shortening and the augmentation of ‘ī’ are applicable. Patiṭṭhahīyati patiṭṭhahīyanti. In the bhāva :- ṭhīyate. Similarly, tiṭṭhatu tiṭṭhantu, ṭhātu ṭhantu, saṇṭhahati, saṇṭhahantu, tiṭṭhe tiṭṭheyya, saṇṭhe saṇṭheyya, saṇṭheyyuṃ, saṇṭhahe saṇṭhaheyyuṃ,. Aṭṭhāsi aṭṭhaṃsu, saṇṭhahi saṇṭhahiṃsu, patiṭṭhissati patiṭṭhissanti, ṭhissati ṭhissanti, patiṭṭhahissati patiṭṭhahissanti, patiṭṭhissa patiṭṭhissaṃsu; patiṭṭhahissa patiṭṭhahissaṃsu etc. The root ‘pā’ is in the sense of drinking. The word ‘vā’ is understood :-

(468-478) Pā pibo.

The root ‘pā’ becomes ‘piba’.

The root ‘pā’ is optionally changed into ‘piba’. The word ‘vā’ is in the sense of vavatthitavibhāsā. Pibati, pibatu, pibeyya. By the rule ‘kvaci dhātu’ etc. (517-472), the sound ‘pa’ becomes ‘va’. Pivati pivanti, or pāti, panti, pīyate pīyante, pīyati pīyanti, pivatu piveyya, āpāyi / pivi, pivissati, apivissa etc. The root ‘asa’ is used in the sense of being. Verbal termination and the elision of the suffix ‘a’ are applicable. In the context of the root ‘asa’ :- The words ‘āsasmā’ and ‘antalopo’ are understood :-

(494-479) Tissa tthittaṃ.

The termination ‘ti’ becomes ‘tthi’.

After the root ‘asa’, the termination ‘ti’ becomes ‘tthi’. The final of the root is also elided. Atthi. The word ‘vā’ is understood :-

(506-480) Sabbattha-asassa-ādilopo ca.

And the initial of ‘asa’ followed by any suffix is dropped.

When a termination or a suffix follows, the initial of the root ‘asa’ is optionally elided. The word ‘vā’ is in the sense of vavatthitavibhāsā: Santi. The word ‘asa’ is continued. And ‘antalopo’ is governing :-

(496-481) Simhi ca.

And when the termination ‘si’ follows.

And when the termination ‘si’ follows, the final of the root ‘asa’ is elided. Tvaṃ asi (You are).

(493-482) Thassa tthattaṃ.

The termination ‘tha’ becomes ‘ttha’.

After the root ‘asa’, the termination ‘tha’ becomes ‘ttha’. And the final of the root is elided. Tumhe attha (You are). The word ‘vā’ is understood in the following :-

(492-483) Asasmā mi-mānaṃ mhi mha antalopo ca.

After the root ‘asa’, the terminations ‘mi’ and ‘ma’ are changed into ‘mhi’ and ‘mha’. And the final is elided.

After the root ‘asa’ the terminations ‘mi’ and ‘ma’ optionally become ‘mhi’ and ‘mha’. And the final of the root is elided. Amhi, amha, asmi asma.

(495-484) Tussa tthuttaṃ.

The termination ‘tu’ becomes ‘tthu’.

After the root ‘asa’, the termination ‘tu’ becomes ‘tthu’. And the final of the root is elided. Atthu. The initial of ‘asa’ is also elided : Santu, āhi, attha, asmi asma. In sattamīvibhatti :- the initial of ‘asa’ is elided. by the rule ‘kvaci dhātu’ etc. (517-472), after the root ‘asa’ the terminations ‘eyya’ and ‘eyyuṃ’ are changed into ‘iyā’ and ‘iyuṃ’. Siyā siyuṃ. When the elision is not applicable :- by the rule ‘kvaci dhātu’ etc. (517-472), after the root ‘asa’ the terminations ‘eyya’ etc. together with the final of the root are changed into ssa, ssu, ssa, ssatha, ssaṃ, ssāma. Evaṃ assa vacanīyo (He should be told as follows), assu, assa, assatha, assaṃ, assāma. In ajjattanīvibhatti :- the augmentation ‘a’ and lengthening are applicable. […] […] understood in the following :-

(507-485) Asabbadhātuke bhū.

When asabbadhātuka termination follows, (the root ‘asa’) becomes ‘bhū’.

When asabbadhātuka termination follows, the root ‘asa’ only is optionally changed into ‘bhū’. Bhavissati bhavissanti, abhavissa abhavissaṃsu. Why the word ‘vā’ is understood ? For we have the form ‘āsuṃ’. The root ‘brū’ is used in the sense of open speech. The application of ‘ti’ etc. and the elision of the suffix ‘a’ are applicable. The word ‘kvaci’ is understood in the following :-

(520-486) Brūto ī timhi.

When the termination ‘ti’ follows, ‘ī’ (is augmented) after the root ‘brū’.

Sometimes, when the termination ‘ti’ follows, the vowel ‘ī’ is augmented after the root ‘brū’. The vuddhi, ava-substitute and saralopa etc. are applicable. Bravīti, brūti : By the word ‘vā’ which is understood in the rule ‘aññesu ca’ (485-418), when a consonant follows, the vuddhi of the root ‘brū’ is not applicable. In plural, when a vowel follows, the vowel ‘ū’ is changed into ‘uva’ by the rule ‘jhalānamiyuvā sare vā’ (70-30). Bruvanti. By the rule ‘kvaci dhātu’ etc. (517-472), after the root ‘brū’, the terminations ‘ti’ and ‘anti’ are changed into ‘a’ and ‘u’ optionally. And ‘brū’ is changed into ‘āha’ : Āha, āhu. brūsi, brūtha, brūmi brūma, brūte bruvante, brūse brūvhe. Bruve brūmhe, brūtu bruvantu, brūhi brūtha, brūmi brūma, brūtaṃ bruvantaṃ, bruve bruveyya, bruveyyuṃ. Bruveyyāsi […] bruveyyātha bruveyyāmi bruveyyāma, bruvetha bruveraṃ abruvā abruvu.

In parokkhāvibhatti :- by the rule ‘brūbhūnaṃ āhabhūvā parokkhāyaṃ’ (475-499), the root ‘brū’ is changed into ‘āha’. Saralopa etc. are applicable. Supine kiramāha. (You know, he spoke in dream.) Tena āhu / āhaṃsu porāṇā [Therefore, the ancients (ācariya-s) have told], etc. In ajjattanīvibhatti:- abravi, abruvi, abravuṃ, bravissati, abravissa etc. The root ‘hana’ is used in the sense of making harm or stoping. When the termination ‘ti’ follows, sometimes, the suffix ‘a’ is elided. Hanti hanati, hananti, hanasi hanatha, hanāmi hanāma. In the passive sense :- by the rule ‘tassa cavagga’ etc. (441-431), the state of ‘ñ’ and reduplication are applicable. Haññate baññante, haññare, haññati haññanti, hanatu, hanantu, haneyya. The word ‘hanassa’ is understood in the following :-

(592-487) Vadho vā sabbattha.

(The root hana) becomes ‘vadha’ optionally everywhere.

The root ‘hana’ is optionally changed into ‘vadha’ before any termination or suffix. The word ‘vā’ is in the sense of vavatthitavibhāsā. Avadhi avadhiṃsu, ahani, ahaniṃsu, vadhissati, hanissati. When kha-substitute is applicable :- paṭihaṅkhāmi; paṭihanissāmi, avadhissa ahanissa etc.

(Here end) the roots hū etc.

is applicable by the rule ’kvaci ādivaṇṇānaṃ ekassarānaṃ dve-bhāvo (458-461). The term ‘abbhāsa’ is applicable by the rule ‘pubbo abbhāso’ (459-462). The word ‘abbhāse’ is understood in the following :-

(464-488) Hassa jo.

The sound ‘ha’ becomes ‘ja’.

The sound ‘ha’ belonging to abbhāsa is changed into ‘ja’. By the rule ‘lopañca ettaṃ akāro’ (510-471), the elision of the suffix ‘a’ and vuddhi are applicable. Juhoti. When the elision is not applicable :- the words ‘jhalānaṃ’ and ‘sare’ are to be understood in the following :-

(71-489) Ya-va-kāra ca.

(The vaṇṇa-s called ‘jha’ and ‘la’) become ‘ya’ and ‘va’.

The ‘i’ and ‘u’ vaṇṇa-s, technically called ‘jha’ and ‘la’ are changed into the sounds ‘ya’ and ‘va’ when a vowel follows. Thus, the vowel ‘u’ not occuring at the final of a pada becomes ‘va’. Juhvati / juhoti, juhvanti/ juhonti juhvasi / juhosi, juhvatha / juhotha, juhvāmi / juhomi, juhvāma/ juhoma. In the passive sense :- lengthening is applicable by the rule ‘kvaci dhātu’ etc. (517-472), Hūyate hūyante, hūyati hūyanti. Similarly, juhotu juhontu or juhvantu, juhe / juheyya, juheyyuṃ, ajuhavi ajuhavṃ, ajuhosi ajuhosuṃ, ajuhūyittha aggi (Fire was worshiped by offering an oblation), Juhissati juhissanti or juhossati juhossanti, ajūhissa ajūhissaṃsu etc. The root ‘hā’ is used in the sense of ‘abandoning’. The dvebhāva, ja-substitute, the elision of the suffix ‘a’ are as before. The word ‘abbhāse’ is understood in the following :-

(460-490) Rasso.

(That vowel) is shortened.

The vowel belonging to the reduplication is shortened. Jahāti jahanti, jahāsi jahātha, jahāmi jahāma. In the passive sense :- the final of the root becomes ‘ī’ by the rule ‘yamhi dādhāmāṭhāhāpāmhamathādīnaṃ’ (502-477). Hīyate hīyante, hīyare, hīyati hīyanti. Similarly jahātu jahantu, jahe jaheyya, jaheyyuṃ hīyatha, hīyeyya, ajahāsi, ajahiṃsu, ajahāsum, pajahiṃsu, pajahaṃsu pajahuṃ. In the passive sense :- pajahīyittha pajahīyi, pajahissati pajahissanti, hīyissati hīyissanti, pajahissa pajahissaṃsu etc. The root ‘dā’ is used in the sense of giving. The applicatiion of ‘ti’ etc., dvebhāva, shortening and elision of the suffix ‘a’ are applicable. Dadāti dadanti, dadasi dadātha, dadāmi dadāma. When the reduplication is not applicable :- the word ‘vā’ is to be understood by maṇḍūkagati :-

(499-491) Dā-dhātussa dajjaṃ.

The root ‘dā’ becomes ‘dajja’.

The entire root ‘dā’ is optionally changed into ‘dajja’. The word ‘vā’ is in the sense of vavatthitavibhāsā. The elision of the suffix ‘a’ is applicable. Dajjati dajjanti, dajjasi dajjatha, dajjāmi dajjāma. When the dajja-substitute is not applicable :- the suffix ‘a’ becomes ‘e’ by the rule ‘lopañca ettaṃ akāro’ (510-471). Dānaṃ deti (He gives a gift), denti, desi detha. The word ‘vā’ is understood in the following :-

(482-492) Dāda-antassa aṃ mi-mesu.

When the terminations ‘mi’ and ‘ma’ follow, the final of the root

[…] The final of the root ‘dā’ is optionally changed into ‘aṃ’ when the terminations ‘mi’ and ‘ma’ follow. (And) the niggahita is substituted by the final sound in a vagga. Dammi damma, demi dema. In the passive sense :- by the rule ‘yamhi dādhā’ etc. (502-477), the vowel ‘ī’ is applicable. Dīyate dīyante, dīyati dīyanti, diyyate diyyante, or diyyati diyyanti etc. Dadātu dadantu, dadāhi dadātha, dadāmi dadāma, dadataṃ dadantam, dadassu dadavho, dade dadāmhase, dajjatu dajjantu etc. Detu dentu, dehi detha, demi dema. In the passive sense :- diyyataṃ diyyantaṃ, dīyatu dīyantu.

In sattamīvibhatti :- dade / dadeyya, dadeyyuṃ, dadeyyāsi dadeyyātha, dadeyyāmi dadeyyāma, dadetha, daderaṃ, dadetho dadeyyavho, dadeyyaṃ, dadeyyāmhe, dajje / dajjeyya. By the rule ‘kvaci dhātu’ etc. (517-472), the termination ‘eyya’ also becomes ‘ā’. Dajjā, dajjuṃ, dajjeyyuṃ, dajjeyyāsi dajjeyyātha, dajjaṃ. The termination ‘eyyāmi’ is also changed into ‘aṃ’. Dajjeyyāmi dijjeyyāma. When the reduplication is not applicable :- deyya deyyuṃ, deyyāsi deyyātha, diyetha diyeyya. In hiyyattanīvibhatti :- adadā adadū, adado adadattha, adadaṃ adadamha, adadattha, adadamhase. In the passive sense :- adīyittha. In ajjattanīvibhatti :- adadi adadiṃsu, adaduṃ, adajji adajjiṃsu, adāsi adaṃsu, adāsi ado, adittha, adāsiṃ, adāsimha, adumha, adā dānaṃ purindado (Purindada had given a gift.) In the passive sense :- adīyittha, adiyi.

In bhavissantivibhatti :- the augmentation of the vowel ‘i’ and saralopa etc. are applicable. Dadissati dadissanti, dajjissati dajjissanti. The shortening is applicable. Dassati dassanti, dassasi dassatha, dassāmi dassāma, dassate dīyissate dīyissati. In kālātipattivibhatti :- adadissa, adajjissa, adajjissā, adassaṃsu, adīyissatha adīyissa etc. The root ‘dhā’ is used in the sense […] elision of the suffix ‘a’ also are applicable as before. By the rule ‘dutiyacatutthānaṃ paṭhamatatiyā’ (461-448), the sound ‘dha’ becomes ‘da’. Dadhāti dadhanti. The prefix ‘api’ is applicable. The vowel ‘a’ of that (api) is elided by the rule ‘tesu vuddhi’ etc. (404-370). The sound ‘dha’ becomes ‘ha’ and shortening is applicable by the rule ‘kvaci dhātu’ etc. (517-472). Dvāraṃ pidahati (He is closing the door.), padahanti. When the reduplication is not applicable :- nidhiṃ nidheti (He deposits the treasure.), nidhanti. In the passive sense :- dhīyate dhīyati pīdhīyate pīdhīyati. Similarly, dadhātu, pidahatu, nidhetu nidhentu, dadhe dadheyya, pidahe pidaheyya, nidhe nidheyya, dadhāsi pidhahi, dhassati pidahissati paridahessati, adhassa, pidahissa etc.

(Here end) the roots belonging to juhoti etc.

“In this context, the roots ‘bhū’ etc. are to be known
as fourfold : i) avuddhika-s, ii) tudādi-s, iii) huvādi-s
and iv) johotyādi-s”.

The process of the roots ‘bhū’ etc. is accomplished.

The root ‘rudha’ is used in the sense of obstruction. When the term dhātu is applied, the terminations are applicable. The word ‘a’ is understood:-

(446-493) Rudhādito niggahita-pubbañ-ca.

And after the roots ‘rudha’ etc. the niggahita (is augmented) to the initial.

[…] This rule has four pada-s. After the group of the roots beginning with ‘rudha’, the suffix ‘a’ is applicable when a termination or a suffix in active sense follows. And niggahita is augmented before that. And that niggahita is applied after the vowel belonging to the root because according to its nature, it follows a vowel. By the word ‘ca’, the suffixes ‘i’, ‘ī’, ‘e’ and ‘o’ are applicable. The niggahita is substituted by the final sound of a vagga. Here, vuddhi is not applicable because of ending in a conjunct. That augment is implied because the word ‘taṃ’ is understood.

So maggaṃ rundhati (He obstructs the way.), rundhanti, rundhasi rundhatha, rundhāmi rundhāma, rundhate rundhante etc. However, when the suffixes ‘i’ etc. are applicable :- rundhiti rundhīti, rundheti or rundhoti.

In the passive sense :- the prefix ‘ni’ is applicable, when the suffix ‘ya’ together with the root-ending is substituted by ‘jha’ by the rule ‘tassa cavagga’ etc. (441-431), the reduplication is applicable by the rule ‘vagge ghosa’ etc. (29-42). Maggo nirujjhate tena (The way is obstructed by him), nirujjhante. When it is in parassapada :- nirujjhati nirujjhanti nirujjhasi nirujjhatha, nirujjhāmi nirujjhāma, rundhatu rundhantu, rundhasi rundhatha, rundhāmi rundhāma, rundhataṃ rundhantaṃ, rundhassu rundhavho, rundhe rundhāmhase. nirujjhataṃ nirujjhantaṃ, nirujjhatu nirujjhantu, rundhe rundheyya, rundheyyuṃ, rundhetha rundheraṃ, nirujjhetha, nirujjheyya etc. rundhi rundhiṃsu, arundhi nirujjhittha, nirujjhi nirujjhiṃsu, rundhissati rundhissanti, rujjhissate rujjhissante, nirujjhissati nirujjhissanti, arundhissa arundhissaṃsu, nirujjhissatha nirujjhissa etc.

The root ‘chida’ is used in the sense of making into pieces. Chindati […] chindatu chindantu, chijjatu chijjantu, chinde chindeyya chijjeyya, achindi chindi chindiṃsu, achijjittha, chijji, chindissati chindissanti. When the termination ‘ssa’ is changed into ‘cha’ :- checchati checchanti or checchiti. In the passive sense :- chijjissate chijjissante chijjissati chijjissanti, achindissa/ achijjissa etc. The root ‘bhida’ is used in the sense of spliting. Bhindati bhindanti etc.

The root ‘yuja’ is used in the sense of unification. yuñjati yuñjanti, yujjate yujjante, yujjati yujjanti, yujjatu yujjataṃ, yuñje yuñjetha, ayuñji ayuñjiṃsu, ayujjittha, ayujji, yuñjissati yuñjissanti, yujissate yujjissante yujjissati yujjissanti, ayujjissa ayujjissatha, ayujjissa etc.

The root ‘bhuja’ is used in the sense of protection and enjoying. Bhuñjati bhuñjanti etc. In the bhavissantivibhatti :- by the word sappaccaya in the rule ‘karassa sappaccayassa kāho’ (481-508), after the root ‘bhuja’ ‘ssa’ is changed into ‘kha’. The final of the root becomes ‘ka’ by the rule ‘ko khe ca’ (473-513). The vuddhi is applicable. Bhokkhati bhokkhanti, bhokkhasi bhokkhatha, bhokkhāmi bhokkhāma. When the kha-substitute is not applicable :- bhuñjissati bhuñjissanti etc.

The root ‘muca’ is used in the sense of releasing. Muñcati muñcanti, muccate muccante, muñcatu muñcantu, muccataṃ muccantaṃ, muñce muñceyya muñceyyuṃ, muccetha mucceraṃ, amuñci amuñciṃsu, amuccittha, mokkhati mokkhanti, muñcissati muñcissanti, muccissate muccissante, amuñcissa amuccissatha etc.

(Here ends) the process of the root ‘rudha’ etc.

[…] The root ‘diva’ is used in the sense of playing, desire to win, buying and sale, shining, praising, attracting and going. The elision of the final of the root and the application of a vibhatti are to be done as before.

(447-494) Div-ādito yo.

After the root ‘diva’ etc. the suffix ‘ya’ (is applicable).

After the group of the roots ‘diva’ etc., the suffix ‘ya’ is applicable, when the terminations and the suffixes in the active sense follow. In the following, ‘ya’ is understood. And the expressions ‘cavaggayakāravakārattaṃ sadhātvantassa’ (441-431), and ‘pubbarūpañca’ (443-433) are continued.

(444-495) Tathā kattari ca.

And similarly, in the active sense.

Even in the active sense, the suffix ‘ya’ together with the final of a root is changed into ‘ca-vagga’, ya, and va as well as the suffix ‘ya’ is changed in the impersonal and passive sense. And change into preceding sound is to be made. Therefore, as the final of the root is the sound ‘va’, together with that, the sound ‘ya’ is to be changed into ‘va’; thus there the reduplication is applicable. By the word ‘ca’ in the rule ‘do dhassa ca’ (20-27), ‘bo vassa’ is indicated; therefore, the double sound ‘va’ becomes the double sound ‘ba’. Dibbati dibbanti, dibbasi dibbatha, dibbāmi dibbāma. In the passive sense :- dibbate dibbante, dibbati dibbanti, dibbatu dibbataṃ, dibbe dibbetha, adibbi, adibbittha, dibbissati, dibbissate adibbissa etc.

The root ‘siva’ is used in the sense of stitching. Sibbati sibbanti, sibbatu, sibbeyya, asibbi / sibbi, sibbissati, asibbissa etc. The root ‘pada’ […] applicable. By the rule ‘tathā kattari ca’ (in the present rule), the suffix ‘ya’ together with the final of the root becomes ‘ja’ and reduplication is applicable. Uppajjati uppajjanti, uppajjate uppajjante, uppajjare. In the passive sense :- paṭipajjate paṭipajjante, paṭipajjati paṭipajjanti. In the bhāva :- uppajjate tayā (You are being originated.). Similarly, uppajjatu, uppajjeyya, udapajjā, udapajjātha, udapādi, upajjī, uppajjittha, uppajjissati, uppajjissa, uppajjissā etc.

The root ‘budha’ is used in the sense of knowing. Vuddhi is not applicable because the suffix ‘ya’ follows. The difference is only that the jha-substitute is applicable. Dhammaṃ bujjhati (He knows the doctrine), bujjhanti, bujjhate bujjhante, or bujjhare. In the passive sense :- bujjhate mayā dhammo (The doctrine is being known by me.), bujjhante, bujjhati bujjhanti bujjhatu bujjheyya, abujjhi abujjhittha, bujjhissati, abujjhissa. The root ‘yudha’ is used in the sense of fighting. yujjhati yujjhanti. The root ‘kupa’ is used in the sense of being angry. Kujjhati kujjhanti. The root ‘vidha’ is used in the sense of piercing. Vijjhati vijjhanti etc. The root ‘naha’ is used in the sense of binding. The interchanging of ‘ha’ is applicable by yogavibhāga from ‘havipariyayo’ (488-465). Sannayhati sannayhanti etc. The root ‘mana’ is used in the sense of knowing. The difference is only that the ñ-substitute is applicable. Maññati maññanti etc.

The root ‘dā’ prefixed by ‘saṃ’ & ‘ā’ is used in the sense of ‘undertaking’. By the rule ‘kvaci dhātu’ etc. (517-472), when the suffix ‘ya’ follows, the final of the root becomes ‘i’. Sīlaṃ samādīyati (He undertakes the precept.), samādiyanti etc. The root ‘tusa’ is used in the sense of pleasure. The suffix ‘ya’ takes the form of preceding sound. Tussati […] tussanti etc. Similarly, the root ‘sama’ is used in the sense of calming down. Sammati sammanti. The root ‘kupa’ is used in the sense of being angry. Kuppati kuppanti.

The root ‘jana’ is used in the sense of arising. When the suffix ‘ya’ follows, the final of the root becomes ‘ā’ by yogavibhāga ‘janādīnaṃ-ā’ belonging to the rule ‘janādīnamā timhi ca’ (587-603). Jāyati jāyanti, jāyate jāyante. In the passive sense :- janīyati janīyanti, jāyatu jāyeyya, ajāyi / ajani, jāyissati / janissati, ajāyissa / ajānissa etc.

(Here ends) the process of the roots ‘diva’ etc.

The root ‘su’ is used in the sense of listening. The terminations are applicable as before.

(450-496) Su-ādito ṇu-ṇa-uṇā etc.

And after the roots ‘su’ etc. the suffixes ṇu, ṇā, and uṇā (are applicable).

When the terminations and suffixes in active sense follow, the suffixes ‘ṇu’, ‘ṇā’ and ‘uṇā’ are applicable after the group of the roots like ‘su’ etc. By the word ‘ca’ in the rule ‘aññesu ca’ (485-418), the suffix ‘ṇu’ is not lengthened. By the word ‘vā’ which is understood in that rule ‘aññesu ca’ (485-418) only, vuddhi is not applicable to the roots ‘su’ etc. when the suffixes ṇu, ṇā etc. follow. Dhammaṃ suṇoti (He is listening to the doctrine). Saralopa etc. are applicable. Suṇanti, suṇosi suṇotha, suṇomi […] rule ‘kvaci dhātu’ etc. (517-472), shortening is applicable : Suṇasi; suṇātha, suṇatha, suṇāmi suṇāma.

In the passive sense :- when the suffix ‘ya’ follows, lengthening is applicable by the rule ‘kvaci dhātu’ etc. (517-472). Sūyate sūyante, sūyati sūyanti. When reduplication is used, shortening is applicable. Suyyati suyyanti, or sūyyati sūyyanti, suṇotu suṇantu, suṇohi suṇotha, suṇomi suṇoma, suṇātu suṇantu, suṇa / suṇāhi śūṇātha, suṇāmi suṇāma, suṇataṃ saṇantaṃ, suṇassu suṇavho, suṇe suṇāmhase. In the passive sense :- sūyataṃ sūyantaṃ, sūyatu sūyantu, suṇe suṇeyya, suṇeyyuṃ, suṇeyyāsi suṇeyyātha, suṇeyyāmi suṇeyyāma, suṇetha suṇeraṃ, suṇetho suṇeyyavho, suṇeyyaṃ suṇeyyāmhe, sūyetha sūyeyya.

Asuṇi / suṇi, asuṇiṃsu / suṇiṃsu, asuṇi asuṇittha, asuṇiṃ / suṇiṃ, asuṇiṃha / suṇimha, asuṇittha / suṇittha. The elision of the suffix ‘nā’ (and) vuddhi are applicable. The reduplication of ‘sa’ (and) the augment ‘sa’ are applicable. Assosi, assosiṃsu, paccassosuṃ, assosi assosittha, assosiṃ, assosimha, or assosiṃhā, assosittha asūyittha, assūyi. Saralopa etc. are applicable. Suṇissati suṇissanti, suṇissasi suṇissatha suṇissāmi suṇissāṃa, suṇissate suṇissante, suṇissase suṇissavhe, suṇissaṃ suṇissāmhe. The elision of the suffix ‘nā’ and vuddhi are applicable :- Sossati sossanti, sossasi sossatha, sossāmi sossāma, sossate, sūyissate, sūyissante, asuṇissa asūyissa etc.

The root ‘hi’ is used in the sense of movement. The prefix ‘pa’ and the suffix ‘ṇā’ are applied. Pahiṇāti or pahiṇati, pahiṇanti, pahiṇātu pahiṇantu, pahiṇeyya, pahiṇi, or pāhesi dūtaṃ (He had sent a messenger.), […] Āvuṇāti āvuṇanti. The root ‘mi’ is used in the sense of hurling. By the rule ‘kvaci dhātu’ etc. (517-472), ‘nā’ becomes ‘na’. Minoti minanti etc.

The root ‘apa’ prefixed with ‘pa’ is used in the sense of obtainment. When a vowel is elided, lengthening is applicable by the rule ‘dīghaṃ’ (25-37). The suffix ‘uṇā’ is applied. Sampattiṃ pāpuṇāti (He obtains wealth), pāpuṇanti, pāpuṇāsi pāpuṇātha, pāpuṇāmi, pāpuṇāma. In the passive sense:- pāpīyati pāpīyanti, similarly, pāpuṇātu, pāpīyatu, pāpuṇe, pāpuṇeyya, pāpīyeyya, pāpuṇi, pāpuṇiṃsu, pāpīyi, pāpuṇissati, pāpīyissati, pāpuṇissa, pāpīyissa etc. The root ‘saka’ is used in the sense of ability. The reduplication is applicable. Sakkuṇāti sakkuṇanti. In the bhāva :- the pubbarūpa is applicable by the rule ‘pubbarūpañca’ (443-433). Sakate or sakkati tayā (You are able). Sakkuṇātu sukkuṇeyya. By the rule ‘kvaci dhātu’ etc. (517-472), in ajjattanīvibhatti etc. the final of ‘saka’ is changed into ‘kha’. Asakkhi / sakkhi, asakkhiṃsu / sakkhiṃsu, sakkhissati sakkhissanti, asakkhissa asakkhissaṃsu etc.

(Here ends) the process of the roots ‘su’ etc.

To the root ‘kī’, in the sense of exchange of matter, the prefix ‘vi’ is applied. Reduplication is applicable. (And) the terminations are applied as before.

(449-497) Kīy–ādito nā.

After the roots ‘kī’ etc., the suffix ‘nā’ (is applied).

In the active sense, the suffix ‘nā’ is applied after the group of […] the roots like ‘kī’ etc. The vuddhi is not applicable because ‘nā’ follows. By the rule ‘kvaci dhātu’ etc. (517-472), when the suffix ‘nā’ follows, shortening of the roots ‘kī’ etc. is applicable. After the root ‘kī’ the sound ‘na’ of the suffix ‘nā’ also becomes ‘ṇa’. Bhaṇḍaṃ vikkīṇāti (He sells goods), vikkīṇanti, vikkīyati vikkīyanti, vikkīṇatu, vikkīṇantu, vikkīyatu vikkīyantu, vikkiṇe vikkiṇeyya, vikkīyeyya vikkiyeyyuṃ, avikkiṇi/vikkiṇi, vikkīyittha vikkīyi, vikkiṇissati vikkiṇissanti, vikkīyissati vikkīyissanti, avikkiṇissa avikkiṇissaṃsu vikkīyissa vikkīyissaṃsu etc.

The root ‘ji’ is used in the sense of winning. Kilese jināti (He wins over the defilements.), jinanti, jīyati jīyanti; similarly, jinātu jīyatu, jineyya jiyeyya, ajini / jini, ajiniṃsu / jiniṃsu, ajesi ajesuṃ, ajīyittha ajīyi, jinissati jinissanti, vijessati vijessanti, jīyissati jīyissanti, ajinissa ajīyissa etc. Similarly, the root ‘ci’ is used in the sense of collecting. Cināti cinanti etc. The root ‘ñā’ is used in the sense of knowing. The suffix ‘nā’ is applicable. The word ‘vā’ is understood in the following :-

(470-498) Ñāssa jā-jaṃ-nā.

The root ‘ñā’ becomes jā, jaṃ, and nā.

The root ‘ñā’ is optionally changed into ‘jā’, ‘jaṃ’ and ‘nā’.

“When the suffix ‘nā’ follows, ‘ja’-substitute is
applicable. When ‘ñā’ follows, ‘jaṃ’-substitute is
applicable. When the termination ‘ti’ follows, the state
of ‘nā’ only is applicable. In this context, the word
‘vā’, in the sense of vavatthitavibhāsā, is understood.”

Dhammaṃ vijānāti (He knows the doctrine), vināyati vijānanti. In […] the passive sense :- viññāyati viññāyanti.

When i-vaṇṇa is augmented, pubbalopa is applicable. By the rule ‘kvaci dhātu’ etc. (517-472), the vowel ‘e’ and reduplication are applicable. Ñeyyati ñeyyanti, vijānātu vijānantu. The shortening is applicable :- vijāna/ vijānāhi vijānātha. vijānāmi vijānāma, vijānataṃ vijānantaṃ vijānassu, viññāyatu viññāyantu.

(508-499) Eyyassa ñāto ñā vā.

After the root ‘ñā’, the termination ‘eyya’ optionally becomes ‘iyā’ or ‘ñā’.

After the root ‘ñā’ the termination ‘eyya’ is optionally changed into ‘iyā’ or ‘ñā’. Saralopa etc. are applicable. Vijāniyā. When ‘ñā’-substitute is applicable :- the root ‘ñā’ is changed into ‘jaṃ’. The word ‘ñāto’ and ‘vā’ are understood :-

(509-500) Nāssa lopo ya-kātattaṃ.

The elision (or) the (changing into) sound ‘ya’ are applicable to the suffix ‘nā’.

After the root ‘ñā’, the elision of the suffix ‘nā’ is applicable. Or it is changed into ‘ya’ also. The word ‘vā’ is in the sense of vavatthitavibhāsā. By that :-

“When ‘ñā’-substitute follows, the suffix ‘nā’ is always
elided. In ajjattanīvibhatti etc. the ‘nā’ is optionally
elided. The elision is not applicable elsewhere. When
the termination ‘ti’ follows, the sound ‘ya’ is applicable

[…] The niggahita is substituted by the final sound of a vagga. Vijaññā vijāneyya vijāneyyuṃ, vijāneyyāsi vijāneyyātha. vijāneyyāmi vijāneyyāma. or vijānemu, vijānetha, viññāyeyya viññāyeyyuṃ. Samajāni / sañjāni sañjāniṃsu. When the elision of ‘nā’ is applicable :- aññāsi aññāsuṃ, vijānittha viññāyittha. paññāyi paññāyiṃsu, vijānissati vijānissanti, ñāssati ñāssanti viññāyissate viññāyissante, paññāyissati paññāyissanti. By the rule ‘kvaci dhātu’ etc. (517-472), ‘ssa’ is also changed into ‘hi’. Paññāyihiti paññāyihinti, ajānissa ajānissatha, aññāyissatha, aññāyissa etc. The root ‘mā’ is used in the sense of measuring.

The final ‘mā’ becomes ‘i’ by the rule ‘kvaci dhātu’ etc. (517-472). Minati minanti. In the passive sense :- mīyati mīyanti etc. The root ‘lū’ is used in the sense of cutting. When the suffix ‘nā’ follows, shortening is applicable. Lunāti, lunanti, lūyati lūyanti etc. The root ‘dhū’ is used in the sense of shaking. Dhunāti. dhunanti dhūyati dhūyanti etc. The root ‘gaha’ is used in the sense of grasping. When the suffix ‘nā’ is applied:-

(450-501) Gah-ādito ppa-ṇhā.

The suffixes ‘ppa’ and ‘ṇha’ are used after the roots ‘gaha’ etc.

In the active sense, the suffixes ‘ppa’ and ‘ṇha’ are used after the roots like ‘gaha’ etc. The word ‘ādi’ (in the rule) indicates a type (pakāra). The word ‘gahassa’ is understood in the following :-

(490-502) Ha-lopo ṇhāmhi.

When the suffix ‘ṇhā’ follows, the elision of ‘ha’ is applicable.

The sound ‘ha’ of the root ‘gaha’ is elided when the suffix ‘ṇhā’ […] is applicable :- gaṇhati. gaṇhanti, gaṇhāsi gaṇhātha, gaṇhāmi gaṇhāma. In the passive sense :- when the suffix ‘ya’ is understood, the interchange of the sound ‘ha’ with ‘ya’ is applicable by the rule ‘havipariyāyo lo vā’ (448-465). Gayhati gayhanti, gaṇhātu gaṇhantu, gaṇha / guṇhāhi gaṇhātha, gaṇhāmi gaṇhāma, gaṇhataṃ gaṇhantaṃ, gayhataṃ gayhantaṃ, gayhatu gayhantu, gaṇhe / gaṇheyya gaṇheyyuṃ, gaṇheyya gaṇheyyuṃ, agaṇhi / gaṇhi, agaṇhiṃsu gaṇhiṃsu. When the vikaraṇa-suffix is elided in asabbadhātuka by the rule ‘kvaci dhātu’ etc. (517-472), and the augment ‘i’ is changed into ‘e’, then the augmentation of ‘sa’ is applicable. Aggahesi aggahesuṃ, aggahi aggahiṃsu / aggahuṃ, aggayhittha, aggayhi, gaṇhissati gaṇhissanti, gahessati gahessanti, gahīyissate gahīyissante, gayhissati gayhissanti, aggahissa aggahissatha aggayhissa etc. When the suffix ‘ppa’ follows :-

(489-503) Gahassa ghe ppe.

When the suffix ‘ppa’ follows, the root ‘gaha’ becomes ‘ghe’.

The entire root ‘gaha’ is changed into ‘ghe’, when the suffix ‘ppa’ follows. Gheppati etc.

(Here ends) the process of the roots ‘kī’ etc.

The root ‘tana’ is used in the sense of expanding. The elision of the final of the root, and the application of terminations are made as before.

(451-504) Tan-ādito o-yirā.

The suffixes ‘o’ and ‘yira’ are added after the root ‘tana’ etc.

[…] In the active sense, the suffixes ‘o’ and ‘yira’ are applied after the group of the roots like ‘tana’ etc. The suffix ‘yira’ is applied after the root ‘kara’ only. Dhammaṃ tanoti (He expands the doctrine), tanonti, tanosi tanotha, tanomi tanoma. The word ‘vā’ is understood in the following :-

(511-505) Uttaṃ okāro.

The suffix ‘o’ becomes ‘u’.

After the root ‘tana’ etc. the suffix ‘o’ is optionally changed into ‘u’. The word ‘vā’ is in the sense of vavatthitavibhāsā. Moreover in this context :- ‘o’ vikaraṇa is to be taken by the word ‘okāro’ from the context of the topic on vikaraṇa kiriyā. Tanute. In plural :- the state of ‘va’ is applicable by the rule ‘yavakārā ca’ (71-489). Tanvante. tanuse tanumhe, tanve tanumhe. In passive sense :- By the rule ‘kvaci dhātu’ etc. (517-472), when the suffix ‘ya’ follows, the final of the root ‘anu’ becomes ‘ā’. Patāyate patāyante, patāyati patāyanti. When the vowel ‘ā’ is not applicable :- pataññati pataññanti, tanotu tanontu, taneyya taneyyuṃ, atani ataniṃsu, atāyittha, patāyi, tanissati tanissanti, patāyissati patāyissanti, atanissa, patāyissa etc. The root ‘kara’ is used in the sense of doing. Puññaṃ karoti (He is performing a merit). In plural :- when the word ‘vā’ is understood, the state of ‘u’ is made by the rule ‘uttaṃ okāro’ (in the present rule). The words ‘vā’ and ‘uttaṃ’ are understood in the following :-

(512-506) Karassa okaro ca.

The vowel ‘a’ (occuring as final) of the root ‘kara’ also (becomes ‘u’).

The (final) vowel ‘a’ of the root ‘kara’ is optionally changed into ‘[…] u’. The word ‘vā’ is in the sense of vavatthitavibhāsā. The following sound ‘u’ standing not at the end of a pada, becomes ‘va’ by the rule ‘yava-kārā’ (71-489). By the rule ‘kvaci dhātu’ etc. (517-472), when the sound ‘va’ follows, the sound ‘ra’ belonging to the root is elided. When the sound ‘va’ is reduplicated, it is replaced by the double sound ‘ba’ by (the paribhāsā) ‘bo vassa’. Kubbanti / karonti, karosi karotha, karomi karoma. Similarly, kurute kubbante, kuruse kuruvhe, kubbe kurumhe. When the suffix ‘yira’ is applicable :- the sound ‘ra’ is elided. Kayirati kayiranti etc. In the passive sense :- when the suffix ‘ya’ follows, the vowel ‘ī’ is augmented by the rule ‘ivaṇṇāgamo vā’ (442-432). The sound ‘ya’ is reduplicated. Kariyyate kaṭo tena (Mat is being made by him.) Kariyyati kariyyanti. Or karīyati karīyanti. When the vowel ‘ī’ is not applicable :- (The suffix ‘ya’) together with the end of the root becomes ‘ya’ and the reduplication is applicable. Kayyati kayyanti. When the vowel ‘i’ is augmented :- by the word ‘ca’ in the rule ‘kvaci dhātu’ etc. (517-472), the interchange of the vowels ‘ra’ and ‘ya’ is applicable. Kayirati kaṭo tena (The mat is being made by him.), kayiranti etc. The state of ‘ya’ of the suffix ‘ya’ together with the root-ending and the reduplication are applicable by the rule ‘tassa cavagga’ (441-431). Similarly, kusalaṃ karotu (May he do merit), or kurutu, kubbantu / karontu, karohi karotha, karomi karoma, kurutaṃ kubbantaṃ, kurussu or kurassu, kuruvho, kubbe, kubbāmhase. In the passive sense:- karīyatu karīyantu, kayyataṃ kayirataṃ kayiratu. In the sattamīvibhatti :- kare / kareyya kareyyaṃ, kareyyāsi kareyyātha, kareyyāmi kareyyāma. When the state of ‘u’ is applicable :- kubbe, kubbeyya. When the suffix ‘yira’ follows :-

‘ā’, the initial of the termination ‘etha’ becomes ‘ā’.
And in the terminations ‘eyyuṃ’ etc. the word ‘eyya’
is elided by the rule ‘kvaci dhātu’ etc. (517-472).”

Saralopa etc. are applicable. Kayirā kayiruṃ, kayirāsi kayirātha, kayirāmi kayirāma. In attanopada :- kayirātha, kubbetha or karotha dhīro (The wise one should perform). By the rule ‘kvaci dhātu’ etc. (517-472), the word ‘ku’ becomes ‘kru’. Krubbetha, krubberaṃ, krubbetho, krubbeyyavho, krubbeyyaṃ, krubbeyyāmhe. In the passive sense :- karīyeyya karīyeyyuṃ.

In hiyyattanīvibhatti :- It is changed into ‘kā’ by yogavibhāga from ‘karassa kā’ (491-507). Saralopa etc. are applicable. Akā, akarā, akaru, akaro, akattha, akarottha, akaṃ akaraṃ, akamha, akaramha, akattha, akariṃ, akaramhase. The word ‘vā’ is understood in the following :-

(491-507) Karassa kāsattaṃ ajjattanimhi.

In ajjattanīvibhatti, the root ‘kara’ becomes ‘kāsa’.

When the terminations in ajjattanī follow, the entire root ‘kara’ is optionally changed into ‘kāsa’. The augmentation of ‘sa’ is applied even after another roots by bhāvaniddesa ‘kāsattaṃ’. Or, when the root kara becomes ‘kā’, the state of ‘sa’ is optionally augmented in ajjattanīvibhatti. Then the augmentation of ‘sa’ is accomplished even in the case of other roots by yogavibhāga from ‘sattaṃ ajjattanimhi’. The augment ‘sa’ is mostly applied after long vowel by (paribhāsā) ‘yogavibhāgato iṭṭhappasiddhi’. By yogavibhāga from ‘karassa kā’, the state of ‘kā’ is also accomplished in hiyyattanīvibhatti.

[…] Akāsi akāsuṃ, akāsi akāsittha, akāsiṃ akāsiṃha, akāsittha. When the state of ‘kāsa’ is not applicable :- akari/kari, akariṃsu/kariṃsu, akaṃsu, akaruṃ, akari akarittha, akariṃ / kariṃ, akarimha, akarittha, kariyittha, akarīyi. The words ‘vā lopo’ and ‘bhavissantimhi ssasa ca’ are understood in the following :-

(481-508) Karassa sappaccayassa kāho.

The root ‘kara’ together with the suffix becomes ‘kāha’.

When the future terminations follow, the root ‘kara’ together with suffix is optionally changed into ‘kāha’. And the termination ‘ssa’ is elided. By additional expression ‘sappaccaya’, the termination ‘ssa’ is changed into ‘kha’ after the roots vaca, muca, bhuja etc. (and) it is changed into ‘cha’ after the roots vasa, chinda, labha etc.

Kāhati kāhanti, kāhasi kāhatha, kāhāmi kāhāma. When the vowel ‘i’ is augmented :- kāhiti kāhinti etc. When the state of ‘kāha’ is not applicable :- karissati karissanti, karissasi karissatha, karissāmi karissāma, karissate karissante, karissase karissavhe, karissaṃ karissāmhe, karīyissati karīyissanti, akarissa, akarīyissā etc. When the prefix ‘saṃ’ is applicable :- the root kara prefixed by ‘saṃ’, even when the terminations ‘ti’ etc. follow, is changed into ‘khara’ by yogavibhāga from ‘parasamupaparīhi karotissa khakharā vā’. Abhisaṅkharoti abhisaṅkharonti, abhisaṅkhariyati abhisaṅkhariyanti, abhisaṅkharotu abhisaṅkhareyya, abhisaṅkhari - When kha-substitute is applicable :- abhisaṅkhasi, abhisaṅkharissati, abhisaṅkharissa etc. The root ‘saka’ is used in the sense of being able. The suffix ‘o’ is applicable. Sakkoti sakkonti, sakkosi sakkotha, sakkomi sakkoma. The […] papponti, papposi pappotha, pappomi pappoma, pappontu etc.

(Here ends) the process of the roots ‘tana’ etc.

The root ‘cura’ is used in the sense of stealing. The elision of the final of the root (and) the addition of vibhatti are applicable as before.The word ‘kattari’ from the rule ‘tathā kattari ca’ (444-495) and the word ‘bhāvakamma’ are understood by sīhavilokana. And the word ‘kārita’ is understood by maṇḍūkagati :-

(452-509) Cur-ādito ṇe-ṇayā.

The suffixes ‘ṇe’ and ‘ṇaya’ are applied after the roots ‘cura’ etc.

When the terminations and suffixes in active, impersonal or passive sense follow, the suffixes ‘ṇe’ and ‘ṇaya’ are applied after the group of the roots like ‘cura’ etc. The term ‘kārita’ is applied to the suffixes ‘ṇe’ and ‘ṇaya’ by the rule ‘kāritaṃ viya ṇānubandho’.

(621-510) Kāritānaṃ ṇo lopaṃ.

The sound ‘ṇa’ of kārita-s is elided.

The sound ‘ṇa’ belonging to the kārita-suffixes is elided.

(483-511) A-saṃyog-antassa vuddhi kārite.

When a kārita-suffix follows, (a root) not ending in a conjunct is lengthened.

The root which does not end in a conjunct is lengthened when a kārita-suffix follows. Thus, the vowel ‘u’ is lengthened into ‘o’. Dhanaṃ […] coreti (He steals wealth), corenti, coresi coretha, coremi corema. When the suffix ‘ṇaya’ is applicable :- corayati corayanti, corayasi corayatha, corayāmi corayāma, corayate corayante, corayase corayavhe, coraye corayāmhe. In the passive sense :- when the suffix ‘ya’ follows, the augmentation of the vowel ‘ī’ and saralopa etc. are applicable. Corīyate devadattena (It is being stolen by Devadatta). corīyati corīyanti etc.

Coretu corentu, corehi, corayatu corayantu, coraya corayāhi. Coreyya coreyyuṃ, coraye corayeyyuṃ, acoresi/coresi, acoresuṃ / coresuṃ. Acorayi/ corayi, acorayiṃsu / corayiṃsu, acorayuṃ / corayuṃ, acoresi, tvaṃ acorayi (You had stolen), acorayittha, acoresiṃ, acoresimha, acorayiṃ acorayimha, acorayittha, acorīyittha, acorīyi. Corissati corissanti, corayissati corayissanti, corīyissate corīyissante, corīyissati corīyissanti, acorissa, acorayissa, acorīyissatha, acorīyissa etc. Similarly, the root ‘cinta’ is used in the sense of pondering. The difference is only that the vuddhi is not applicable because it ends in a conjunct. Cinteti / cintayati, cintenti / cintayanti, cintetu / cintayatu, cinteyya / cintayeyya, acintesi / cintesi, acintayi / cintayi cintessati cintayissati, acintissa / acintayissa etc. The root ‘manta’ is used in the sense of consulting. Manteti / mantayati etc. (The remaining process) is similar to the previous one. The root ‘pāla’ is used in the sense of protecting. Dhammaṃ pāleti / pālayati (He protects the doctrine), pālīyati, pāletu / pālayatu etc. The root ‘ghaṭa’ is used in the sense of combining. Ghāṭeti/ ghāṭayati, ghaṭeti / ghaṭayati :- The lengthening is optionally applicable as the root belongs to the group of ‘ghaṭa’ etc. The root ‘vida’ is used in the sense of knowing. Vedeti / vedayati. The root ‘gaṇa’ is used in the sense of counting. The vuddhi is not applicable by the rule ‘ghaṭādīnaṃ vā’ (484-526). Gaṇeti / gaṇayati etc. It is easy to understand the remaining process.

([…] Here ends) the process of the roots ‘cura’ etc.

“In this context (of ākhyāta) the division is sevenfold
as : i) bhūvādi, ii) rudhādi, iii) divādi, iv) svādi,
v) kiyādi, vi) tanādi and vii) curādi.”

The process of the vikaraṇa-s is accomplished.

Now, the words ending in the ‘dhātu-paccaya-s’ are being told. In this context, the suffixes beginning with ‘kha’ and ending with ‘kārita’ which indicate the meaning applied to a root are called ‘dhātuppaccaya-s’. The root ‘tija’ is used in the sense of sharpening, binding, and bearing. Application of the term dhātu and other processes should be made. The word ‘dhātu’ is to be taken from the rule ‘dhātuliṅgehi parāppaccayā’ (432-347). And the word ‘parāppaccayā’ is governing :-

(433-512) Tija-gupa-kita-manehi kha-cha-sā vā.

After the roots tija, gupa, kita, and māna, the suffixes ‘kha’, ‘cha’, and ‘sa’ are optionally applicable.

The suffixes ‘kha’, ‘cha’, and ‘sa’ optionally follow the roots tija, gupa, kita and māna.

“The suffix ‘kha’ only is applied after the root ‘tija’
in the sense of bearing. However, the suffix ‘cha’ is
applied after the root ‘gupa’ in the sense of blaming.
After the root ‘kita’, the suffix ‘cha’ is applied. (And)
[…] the suffix ‘sa’ only is applied after the root ‘māna’ due
to vavatthitavibhāsā.”

The initial part of the root is reduplicated by the rule ‘kvacādivaññānaṃ ekassarānaṃ dvebhāvo’ (458-445). When the word ‘byañjanantassa’ is to be understood in the following :-

(473-513) Ko khe ca.

When the suffix ‘kha’ follows, ‘ka’ also (is applicable).

The consonant standing at the final of a root is changed into ‘ka’ when the suffix ‘kha’ follows. In the context of ‘titikkha’ :- taking into the consideration that the verbal terminations ‘ti’ etc. are not applied after a word other than a root, the following rule is laid down :-

(455-514) Dhātuppaccayehi vibhattiyo.

After the dhātuppaccaya-s the terminations are applied.

The terminations ‘ti’ etc. are applied after the suffixes beginning with ‘kha’ and ending with kārita which direct the root-meaning. Thus, the terminations vattamānā etc. are to be applied as before. Ativākyaṃ titikkhati (He bears the reproaching), titikkhanti. In the passive sense :- titikkhīyati, similarly, titikkhatu titikkhantu, titikkheyya, titikkheyyuṃ, atitikkhi atitikkhiṃsu, titikkhissati, atikkhissa etc. When the suffix ‘kha’ is not applicable :- the suffix ‘a’ becomes ‘e’. Tejeti or tejati, tejenti etc. The root ‘gupa’ is used in the sense of protecting (concealing). The suffix ‘cha’ is reduplicated. The term abbhāsa is applicable by the rule ‘pubbo abbhāso’ (459-446). When the word ‘abbhāsassa’ is understood :- the final of abbhāsa is changed into ‘i’ by the rule ‘antassa ivaṇṇākāro vā’ (465-447). The sound ‘[…] ga’ of ‘abbhāsa’ is changed into the sound ‘ja’ by the rule ‘kavaggassa cavaggo’ (462-451).

(472-515) Byañjan-antassa co cha-ppaccayesu ca.

And when the suffix ‘cha’ (etc.) follow, the final consonant (of the root) becomes ‘ca’.

When the suffix ‘cha’ follows, the final consonant of the root is changed into ‘ca’. After that, the terminations are applicable. Kāyaṃ jigucchati (He disgusts (hates) the body), jigucchanti. The remaining process is similar to the previous one. When the suffix ‘cha’ is not applicable:- gopeti gopenti etc. The root ‘kita’ is used in the sense of curing. The suffix ‘cha’ and reduplication are applicable. The word ‘abbhāsa’ is to be understood in the following :-

(463-516) Māna-kitānaṃ vatattaṃ vā.

The roots ‘māna’ and ‘kita’ optionally become ‘va’ and ‘ta’.

The roots ‘māna’ and ‘kita’ having abbhāsa are optionally changed into ‘va’ and ‘ta’ respectively. Thus, the sound ‘ta’ is accomplished. The root-ending is substituted by ‘ca’. The remaining process is the same. Rogaṃ tikicchati (He cures a disease), tikicchanti etc. When the sound ‘ta’ is not applicable :- the sound ‘ca’ is applied by the rule ‘kavaggassa cavaggo’ (462-451). Vicikicchati, vicikicchanti etc. The root ‘māna’ is used in the sense of considering and worshiping. The suffix ‘sa’, reduplication, the sounds ‘ī’ and ‘va’ are applicable.

(467-517) Tato pā-mānānaṃ vā-maṃ sesu.

and ‘maṃ’ (respectively) after (abbhāsa).

After abbhāsa, when the suffix ‘sa’ follows, the roots ‘pā’ and ‘māna’ are changed into ‘vā’ and ‘maṃ’ respectively. The plural ‘sesu’ is to indicate the vacanavipallāsa in the payoga also. Atthaṃ vīmaṃsati (He considers the meaning), vīmaṃsanti etc. Elsewhere, the suffix ‘a’ becomes ‘e’ by the rule ‘lopañca ettaṃ akāro’ (510-471). Māneti mānenti. The root ‘bhuja’ is used in the sense of protecting and enjoying. In order to indicate the meaning : ‘one desires to eat’ :- The words ‘kha–cha-sā’ and ‘vā’ are understood in the following :-

(434-518) Bhuja-ghasa-hara-su-pā-ādīhi tuṃ icchatthesu.

After the roots bhuja, ghasa, hara, su, pā etc., (the suffixes kha, cha, sa) are used in the sense indicated by tuṃ-ending or desiring.

The suffixes kha, cha, and sa are used in the sense of ‘wishing for’ optionally after the roots like bhuja, ghasa, hara, su, pā etc. Tumicchattha means the sense indicated by ‘tuṃ’ or wishing for. By that, when the ending ‘tuṃ’ is absent, (the suffixes kha, cha, and sa) are not applicable in the expressions like ‘bhojanaṃ icchati’ etc. The vākya is not used by (paribhāsā) ‘vuttatthānaṃ appayogo’. When the initial of the root is reduplicated, the sound ‘bha’ belonging to abbhāsa becomes ‘ba’ by the rule ‘dutiyacatutthānaṃ paṭhamatatiyā’ (461-448). The final of the root becomes ‘ka’ by the rule ‘ko khe ca’ (473-513). Bubhukkhati bubhukkhanti etc. Why the word ‘vā’ is used ? For, we have the usage : bhottuṃ icchati (He desires to eat). Why the word ‘icchatthesu’ is used ? For, we have the usage : bhottuṃ gacchati (He goes for eating). The root ‘ghasa’ is ‘[…] cha’ is applied. The reduplication, the third sound belonging to the cavagga, the vowel ‘i’ and the substitute ‘ca’ are applicable. Jighacchati jighacchanti. The root ‘hara’ is used in the sense of carrying away. In the sense of ‘wishing for carrying away’, the suffix ‘sa’ is applicable.

(474-519) Harassa giṃ se.

When the suffix ‘sa’ follows, the root ‘hara’ becomes ‘giṃ’.

The entire root ‘hara’ is changed into ‘giṃ’ when the suffix ‘sa’ follows. Even the root ‘ji’ becomes ‘giṃ’ by yogavibhāga from ‘giṃ se’ (in the present rule). The reduplication is applicable because the term dhātu is applicable even to a substitute indirectly due to the position. Bhikkhaṃ jigiṃsati (He wishes to take away the food.), jigiṃsanti. The root ‘su’ is used in the sense of listening. Sotuṃ icchati (One desires to hear.), sussūsati sussūsanti :- By the rule ‘kvaci dhātu’ etc. (517-472) lengthening is applicable. The root ‘pā’ is used in the sense of drinking. In the sense of ‘wishing for drink’ :- the suffix ‘sa’, reduplication, and the substitute ‘i’ are applicable. The substitute ‘vā’ is applicable by the rule ‘tato pāmānānaṃ vāmaṃ sesu’ (467-517). Pivāsati pivāsanti etc. The root ‘ji’ is used in the sense of winning. Vijetuṃ icchati (He wishes to win), vijigiṃsati etc. In the sense of ‘The Order makes itself like a mountain’ or ‘The Order behaves like a mountain’ :-

(435-520) Āya nāmato katt-upamānād-ācāre.

After a noun denoting the agent of comparison, the suffix ‘āya’ is used to express conduct.

In the sense of conduct, the suffix ‘āya’ is used after a noun denoting […] the agent who performs the action and who belongs to comparison. Upamānaṃ means that with which comparison is made. Kattupamānaṃ means the comparison of the performer. Therefore, the word ‘iva’ is to be cancelled by (paribhāsā) ‘vuttatthānaṃ appayogo’. By the word ‘tesaṃ’ in the rule ‘tesaṃ vibhattiyo lopā ca’ (274-317), the vibhatti-s are elided because of ending in dhātuppaccaya. The pakatibhāva is applicable by the rule ‘pakati cassa sarantassa’ (275-318). Saralopa etc. are applicable. The terminations are applicable by the rule ‘dhātuppaccayehi vibhattiyo’ [435-514]. Pabbatāyati saṅgho (The saṅgha performs as mountain.). Similarly, samuddaṃ iva attānaṃ ācarati / samuddāyati (He conducts himself as the ocean), cicciṭāyati saddo means the sound hisses as cicciṭa. Similarly, dhūmāyati. The words ‘nāmato’ and ‘ācāre’ are understood :-

(436-521) īyā-upamānā ca.

And after (a noun denoting) comparison, the suffix ‘īya’ (is used).

After a noun denoting comparison, the suffix ‘īya’ is used in the sense of behaviour. The word upamāna is used again in order to cancel the word ‘kattu’ (from the previous compound kattupamānā). By that, (īya) is accomplished after (noun denoting) kamma. The remaining process is the same. Chattīyati means : He regards as umbrella that which is not an umbrella. Puttīyati sissaṃ ācariyo means the teacher treats student like a son. Why the word ‘upamānā’ is used ? For, we have : dhammaṃ ācarati. Why the word ‘ācāre’ ? For we have :- achattaṃ chattaṃ iva rakkhati. The word ‘īyo’ is understood in the following :-

(437-522) Nāmamhā atta-icchatthe.

wish.

After a noun, the suffix ‘īya’ is used in the sense of one’s own wish. Pattīyati means one wishes for his own alms-bowl; similarly, vatthīyati, parikkhārīyati, cīvarīyati, paṭīyati, dhanīyati, puttīyati. Why the word ‘atticchattha’ is used ? For, we have : aññassa pattaṃ icchati. In the sense of ‘daḷhaṃ karoti vinayaṃ’ (He makes the discipline strong) :- The word ‘kārita’ is to be understood in the following :-

(439-523) Dhātu-rūpe nāmasmā ṇayo ca.

And after a noun in the form of a root, the suffix ‘ṇaya’ (is laid down).

When a form from the root is to be derived, or the form in the sense of ‘taṃ karoti tena atikkamati’ etc. is to be used, the suffix ‘ṇaya’ is applied after a noun and it is called ‘kārita’. When ‘nā’ is elided, and the vibhattilopa and saralopa etc. are made, the terminations are applied. Daḷhayati vīriyaṃ (One practices the perserverance thoroughly.); similarly, pamāṇayati, amissayati. Furthermore, atihatthayati means one crosses over the way with an elephant, upavīṇāyati means one sings a song on the lute, visuddhayati memans the night is fine, kusalayati means one asks the well-being etc.

(438-524) Dhātūhi ṇe-ṇaya-ṇāpe-ṇāpaya-kāritāni hetu-atthe.

After roots, the suffixes ṇe, ṇaya, ṇāpe and ṇāpaya are used and called kārita-s in the sense of ‘cause’.

After all roots, the suffixes ṇe, ṇaya, ṇāpe and ṇāpaya are laid down in the sense of cause. And they are called kārita-s. Hetvattha means the […] meaning indicating the cause only. And the term ‘hetu’ is taken from the rule ‘yo kāreti sa hetu’ (282-288), the payojaka (impeller) of suddhakattā (performer) is called ‘hetukattā’. Hetu means an impelling activity like urging requesting etc. Moreover, in this context :-

“The suffixes ‘ṇe’ and ‘ṇaya’ only are applied after the
roots ending in u-vaṇṇa. The last two suffixes should
be applied after the roots ending in ‘ā’. After the
remaining roots, four or two suffixes are (optionally)
applied because the word ‘vā’ is understood as continued.
Further, the intransitive roots become transitive when the
causal suffix is applied. And the transitive roots would
take two objects. The roots having two objects become
tikammaka (having three objects) when kārita-suffix
follows. Therefore, the ākhyāta terminations may possibly
be used in active or passive sense. It is not possible
in bhāva. And ‘suddhakattā’ is called kamma in the
contex of kārita. The padhānakamma of the roots ‘nī’
etc. the appadhānakamma of the roots ‘duha’ etc. and
suddhakattā are to be treated as objects belonging to
the verbs in the causal use.”

In this context, whosoever is becoming, to him other person says, ‘you become ! you become !.’ Or another person inspires one to prosper when he has potentiality of prospering. Or, he causes to be. In this sense the suffixes ṇe and ṇaya are laid down by this rule. Also the technical term kārita is laid down for these suffixes. The vākya is not used by (paribhāsā) ‘vuttatthānaṃ appayogo’. The sound ‘ṇa’ is elided by the rule ‘kāritānaṃ ṇo lopaṃ’ (523-510). The vuddhi ‘o’ for the vowel ‘u’ is […] applicable by the rule ‘asaṃyogantassa vuddhi kārite’ (483-511). The words ‘o’ and ‘e’ are continued and the word ‘dhātu’ is understood in the follwing:-

(515-525) Te āv-āyā kārite.

When a kārita-suffix follows, those are changed into ‘āva’ and ‘āya’.

When a kārita-suffix follows, those vowels ‘o’ and ‘e’ belonging to the final of the root are changed into āva and āya. The roots ‘jhe’ etc. are changed into ‘āya’ even in non-kārita suffix by yogavibhāga from ‘te āvāya’. Thus, the vowel ‘o’ is changed into ‘āva’. Saralopa etc. are applicable. The terminations ‘ti’ etc. are applied by the rule ‘dhātuppaccayehi vibhattiyo’ (455-511). So samādhiṃ bhāveti / bhāvayati (He cultivates the cocentration.), bhāventi / bhāvayanti, bhāvesi / bhāvayasi, bhāvetha / bhāvayatha, bhāvemi / bhāvayāmi, bhāvema / bhāvayāma, bhāvayate / bhāvayante. In the passive sense :- the attanopada, the suffix ‘ya’, the ī-augment and saralopa etc. are applicable. Tena bhāvīyate samādhi (The concentration is being cultivated by him.), bhāvīyante, bhāvīyati bhāvīyanti. Similarly, bhāvetu / bhāvayatu, bhāventu / bhāvayantu, bhāvehi / bhāvaya/ bhāvayāhi, bhāvetha / bhāvayatha, bhāvemi / bhāvayāmi, bhāvema / bhāvayāma, bhāvayataṃ / bhāvayantaṃ. In the passive sense :- bhāvīyatu bhāvīyantu. Bhāveyya / bhāvaye / bhāvayeyya, bhāveyyuṃ / bhāvayeyyuṃ, bhāveyyāsi / bhāvayeyyāsi, bhāveyyātha / bhāvayeyyātha, bhāveyyāmi / bhāvayeyyāmi, bhāveyyāma / bhāvayeyyāma, bhāvetha / bhāvayetha, bhāveraṃ / bhāvayeraṃ. In the passive sense :- bhāvīyeyya bhāvīyeyyuṃ.

In ajjattanīvibhatti : - the sound ‘sa’ is augmented even after a kārita ending in long vowel by yogavibhāga from ‘sattaṃ ajjattanimhi’ (491-507) […] abhāvayiṃsu / bhāvayiṃsu, abhāvayuṃ / bhāvayuṃ, abhāvesi / bhāvesi, abhāvittha / abhāvayittha, abhāvesiṃ / bhāvesiṃ, abhāvayiṃ / bhāvayiṃ, abhāvimha / abhāvayimha. In the passive sense :- abhāvīyittha, abhāvīyi. Bhāvessati / bhāvayissati, bhāvessanti / bhāvayissanti, bhāvessasi / bhāvayissasi, bhāvissatha / bhāvayissatha, bhāvessāmi / bhāvayissāmi, bhāvessāma / bhāvayissāma. In the passive sense :- bhāvīyissate bhāvīyissante, bhāvīyissati bhāvīyissanti. Abhāvissa / abhāvayissa, abhāvissaṃsu / abhāvayissaṃsu. In the passive sense :- abhāvīyissatha, abhāvīyissa etc.

Similarly, whosoever is cooking, to him the other person says ‘you cook ! you cook !’ or other person inspires one to cook or he causes to cook. In this sense according to the previous process, the suffixes ṇe, ṇaya etc. are to be applied. The lengthening (‘ā’ for ‘a’) is applicable. The remaining process is the same. So devadattaṃ odanaṃ pāceti (He makes Devadatta to cook rice.), pācenti, pācesi pācetha, pācemi pācema; pācayati pācayanti, pācayasi pācayatha, pācayāmi pācayāma. However in the case of the suffixes ṇāpe and ṇāpaya :- so puriso taṃ purisaṃ odanaṃ pācāpeti (That man makes that person cook rice), pācāpenti, pācāpayati pācāpayanti. In the passive sense : so odanaṃ pācīyati (He makes the rice cooked), tena pācayīyati (The rice is being made cooked by him.), pācāpīyati pācāpayīyati.

Similarly, pācetu / pācayatu, pācāpetu / pācāpayatu, pācīyataṃ pācīyatu, pācayīyataṃ pācayīyatu, pācāpīyataṃ pācāpīyatu, pācāpayīyataṃ pācāpayīyatu, pācepeyya / pācayeyya, pācāyeyya / pācāpayeyya, pācīyeyya pācīyeyyuṃ, apācesi / pācayi, apācāpesi apācāpayi, pācessati / pācayissati, […] pācāpessati / pācāpayissati, apācissa / apācayissa, apācāpissa / apācāpayissa etc. To indicate the meaning : ‘He impels one who is going’ or ‘He impels one to go’, the suffixes ṇe and ṇaya are applicable. When lengthening is applicable :- The rule ‘asaṃyogantassa vuddhi kārite’ (483-511) is understood.

(484-526) Ghaṭādīnaṃ vā.

(The vuddhi) of the roots ‘ghaṭa’ etc. (is applicable) optionally.

When a kārita-suffix follows, the roots ‘ghaṭa’ etc. not ending in conjuncts are optionally lengthened. The lengthening is not applicable by the word ‘vā’ in this rule. The word ‘vā’ is in the sense of vavatthitavibhāsā. So taṃ purisaṃ gāmaṃ gameti / gamayati (He makes that man to go to the village.), gacchāpeti / gacchāpayati, so gāmaṃ gamīyati (He is being made to go to the village.), gamayīyati tena, gacchāpīyati gacchāpayīyati etc. This process should be applied everywhere. Similarly, even in the (context of) further (terminations).

The root ‘ghaṭa’ is used in the sense of ‘īha’ (attempt). Ghaṭantaṃ payojayati (He impels one who is attempting), ghateti. The vuddhi is not applicable by the rule ‘ghatā-dīnaṃ vā’ (the present rule). Ghaṭayati ghaṭāpeti ghaṭāpayati. The word ‘kārita’ is understood in the following :-

(486-527) Guha-dusānaṃ dīghaṃ.

(The vowels) of the roots guha and dusa become long.

When a kārita-suffix follows, the vowels of the roots guha and dusa become long. This rule is for laying down an exception to vuddhi. The root ‘guha’ is used in the sense of restraining. Gūhayati means ‘one causes […] to restrain’, gūhayanti. The root ‘dusa’ is used in the sense of hatred. Dūsayati means one encourages the hater, dūsayanti etc.

Similarly, icchāpeti icchāpayati means one causes some one to desire, eseti / esayati; niyāmeti / niyāmayati means one causes some one to determine; āseti / āsayati means one causes a person to hope, acchāpeti/ acchāpayati; lābheti / lābhayati means one causes a person to obtain; vāceti/ vācayati means one causes to speak, vācāpeti / vācāpayati; similarly, vāseti/ vāsayati, vāsāpeti / vāsāpayati; vāheti / vāhayati, vāhāpeti, vāhāpayati; jīreti jīrayati, jīrāpeti jīrāpayati; māreti mārayati, mārāpeti mārāpayati; dasseti dassayati etc.

Furthermore, todeti / todayati means he encourages one to prick, todāpeti todāpayati; paveseti / pavesayati means he encourages one who enters or He encourages to enter, pavesāpeti / pavesāpayati : uddisāpeti/ uddisāpayati means one urges the advisor; pahāpeti / pahāpayati means one makes one to be able; sāyeti / sāyayati means one causes to sleep, sāyāpeti/ sāyāpayati. By the rule ‘kvaci dhātu’ etc. (517-472), when the suffixes ‘ṇāpe’ and ‘ṇāpaya’ follow, the āya-substitute is shortened. Nayāpeti/ nayāpayati means he encourages the carrier; patiṭṭhāpeti / patiṭṭhāpayati or patiṭṭhāpeti means he causes one to be established. In the sense of ‘One makes to kill’, :- The suffixes ‘ṇe’, ‘ṇaya’ etc. are applicable. The word ‘ṇamhi’ is understood :-

(591-528) Hanassa ghāto.

The root ‘hana’ becomes ‘ghāta’.

The root ‘hana’ is changed into ‘ghāta’ when a kārita-suffix having ‘[…] ṇa’ follows. Ghāteti / ghātayati, ghātāpeti / ghātāpayati. The vadha-substitute is applicable by the rule ‘vadho vā sabbattha’ (592-487). Vadheti / vadhāpeti; juhāpeti / juhāpayati means he urges the offerer; jahāpeti / jahāpayati means he urges one to abandon, hāpeti / hāpayati; dāpeti / dāpayati means he makes a donor to give; pidaheti / pidahayati means he urges one who closes, pidahāpeti / pidahāpayati; rodheti / rodhayati means he causes one to hinder, rodhāpeti / rodhāpayati; chedeti / chedayati means he causes one to cut, chedāpeti / chedāpayati; yojeti / yojayati means one encourages someone to unite, yojāpeti / yojāpayati; bhojeti / bhojayati means one causes one to enjoy, bhojāpeti / bhojāpayati; moceti / mocayati means he makes one to liberate, mocāpeti / mocāpayati; deveti / devayati means he makes one to gamble; uppādeti / uppādayati means he makes one to rise up; bodheti / bodhayati means he makes one to know. The sound ‘ya’ is augmented by the rule ‘dādhā-antato yo kvaci’ (564-462). Bujjhāpeti / bujjhāpayati; toseti / tosayati means he makes one to satisfy, tosāpeti / tosāpayati; sameti / samayati means he makes one to calm down. Here, vuddhi is not applicable as the root belongs to the group of ‘ghaṭa’ etc. Kopeti / kopayati means he causes one to be angry; janeti / janayati means he causes one to be born; vuddhi is not applicable as the root belongs to the group of ‘ghaṭa’ etc. Dhammaṃ sāveti / sāvayati means he makes one to listen to the doctrine; pāpeti / pāpayati means he makes one to obtain; vikkāpeti / vikkāpayati means he makes one to sell; jayāpeti / jayāpayati means he causes one to conquer; ñāpeti / ñāpayati means he makes one to know; gāheti / gāhayati means he makes one to grasp, gaṇhāpeti / gaṇhāpayati; vitāneti / vitānayati means he makes something extended.

[…] One is performing. The other one tells him ‘you do ! you do !’. He encourages the performer or he causes to do : kāreti / kāryati, kārāpeti/ kārāpayati etc. Corāpeti / corāpayati means he causes one to steal; cintāpeti/ cintāpayati means he causes one to think; pūjāpeti / pūjāpayati means he makes one to worship etc. It is easy to understand in the context of remaining cases.

“The kārita-suffixes may be applied even after the verbal
suffixes. And in this context, it is indicated that the
suffixes ‘yu’ and ‘ṇvu’ are found even after causal
forms.”

By that, in the sense of ‘one encourages the tolerant’ we have titikkheti / titikkhāpeti; tikiccheti / tikicchayati means one causes to cure, tikicchāpeti / tikicchāpayati; similarly, bubhukkheti bubhukkhayati, bubhukkhāpeti bubhukkhāpayati; pabbatāyati means one encourages some one who behaves like a mountain. By this, also the expressions like ‘puttīyati’ are accomplished.

(Here ends) the process of the words
ending in the dhātu-paccaya-s.

“According to my knowledge, I have taught the Ākhyāta
topic for the (buddha) sāsana. The clever ones may think
over it with their power of learning. An expert in the
characteristics of kamma, should know bhavati tiṭṭhati,
seti ahosi, etc. as intransitive verbs. Even intransitive
[…] ones ending in the hetu-suffixes should be known as
transitive ones. For example, ‘a monk cultivates (bhāveti)
the path which removes passion etc.’ “

Here (ends) the Ākhyāta-kaṇḍa,
the sixth chapter in Rūpasiddhi.

Explanatory Notes

Nāmakaṇḍa

The ‘Nāmakaṇḍa’ is introduced in the Rūpasiddhi by the words ‘Atha nāmikavibhatyāvatāro vuccate’ (Now, the topic about the nominal case-ending is being told). ‘Nāma’ means the designation of matter (Dabbābhidhānaṃ). And the meaning of the word ‘Nāma’ is divided into two as follows :- 1] It tends towards the meaning (atthaṃ namatīti nāmaṃ). 2] It brings the meaning in itself (attani nāmetīti nāmaṃ).

The ‘Nāma’ is twofold as :-

1. Anvatthanāma (noun according to the sense) (PDṬ p. 24. ‘Atthaṃ gataṃ anvatthaṃ’). For example :- Puriso (man). 2. Rūḷhināma [noun grown by convention or the noun which is grown not according to sense but according to desire]. (PDṬ p. 24. ‘atthanirapekkhaṃ nāmaṃ yadīcchānāmaṃ’.) For example ‘tisso, sirivaḍḍho’ etc.

The ‘Nāma’ is threefold as :- 1] Pulliṅga (masculine) i. e. Rukkho (tree). 2] Itthīliṅga (feminine) i. e. mālā (garland). 3] Napuṃsakaliṅga (Neuter) i. e. dhanaṃ (wealth).

It is fourfold as :-

1. Sāmaññanāma [the noun based on the state of generality]. (PDP. p. 98 ‘samānānaṃ bhāvo sāmaññaṃ, sāmaññehi pavattaṃ nāmaṃ sāmaññanāmaṃ’.) For example :- rukkho

[…] 2. Guṇanāma [The noun which describes the specification of matter]. (PDP. p. 98 ‘attano dabbaṃ guṇeti pakāseti guṇo, guṇehi pavattaṃ nāma guṇanāmaṃ’.) For example :- nīlo (dark blue). 3. Kiriyānāma [The noun which is based on an action] (PDP. p. 98 ‘karaṇaṃ kiriyā, kiriyāya pavattaṃ nāmaṃ kiriyānāmaṃ’.) 4. Yadicchānāma [The noun which is based on desiring]. (PDP. p. 98 ‘yā yā icchā yadicchā, yadicchāya pavattaṃ nāmaṃ yadicchānāmaṃ.’) For example :- sirivaḍḍho, tisso etc.

It is eightfold as :- 1 & 2. Avaṇṇapakatināma [The noun ending in ‘a’ or ‘ā’] like purisa, sā etc. (PDṬ p. 25). 3 & 4. Ivaṇṇapakatināma [The noun ending in ‘i’ or ‘ī’] like aggi, daṇḍī etc. (PDṬ p. 25). 5 & 6. Uvaṇṇapakatināma [The noun ending in ‘u’ or ‘ū’) like bhikkhu, abhibhū etc. (PDṬ p. 25). 7. Okārantapakatināma (The noun ending in ‘o’) like go, sutano etc. (PDṬ p. 25). 8. Niggahītantapakatināma (The noun ending in niggahīta) like kiṃ, idaṃ etc. (PDṬ p. 25).

‘Nāma’ is often mentioned first as in the following verse from PDṬ:-

“padaṃ catubbidhaṃ vuttaṃ nāmākhyātopasaggañca
nipātañcāti viññūhi, asso khalu abhidhāvati.”

Rule 60 :- The rule ‘Jinavacanayuttaṃ hi’ is ‘adhikārasutta’. The meaning of ‘adhikāra’ is ‘governing’. PDṬ has given explanation that ‘adhikāra’ is so called because it governs (adhikiriyati). The meaning is […] rules. The adhikāra is divided into three as :-

1. Sīhagatika-adhikāra means it is governing as lion looks forward and backward; f. e. the rule ‘Jinavacana-yuttaṃ hi.’ 2. Maṇḍūkagatika-adhikāra means it is governing as frog jumps forward and not backward; f. e. the rule ‘Ghapato smiṃ yaṃ vā’ (180). (Rūp T. p. 65 f. e. ‘ghapato smiṃ yaṃ vā ito maṇḍūkagatiyā vāti.’) 3. Yathānupubbika-adhikāra means it is governing by sequence, according to the rule or it is governing like stream of a river. [PDP. p. 43. ‘nadīsotagatikādhikāra.’].

Rule 61 :- The word ‘pātipadika’ which occurs in this rule (61) is a synonymous for the word ‘Liṅgaṃ’. About ‘Liṅgaṃ pātipadikaṃ’ PDṬ remarks that it is the expression of noun only. (PDṬ p. 26 ‘nāmassa eva pariyāyo’.) So, this rule is ‘paribhāsāsutta’. And the words ’liṅga, nāma and pātipadika become synonyms. (PDP. p. 103 ’Liṅgaṃ nāmaṃ pātipadikasadisaṃ.)

Rule 62 :- This rule is the ‘vibhattividhisutta’. The word ‘ca’ which occurs in the rule implys that even after the suffixes ‘tave, tūna’ etc., the case-ending is to be applied (such as kātave, kātūna, katvā, katvāna etc.) The case-ending is elided by the rule ‘sabbāsaṃ āvuso’ etc. [Rūp T. p. 361 ‘tavetūnamantato sabbāsamāvusoti-ādīnaṃ vibhattilopo.’]

Rule 63 :- 1. Saññāsutta : ‘Sesā byañjanā’ (8) etc. 2. Paribhāsāsutta : ‘Parasamaññā Payoge’ (11), ‘Liṅgañca nipaccate’ (61) etc.

[…] In Kaccāyanasuttattha we have sixfold division as :- 1. saññāsutta 2. paribhāsāsutta 3. vidhisutta 4. niyamasutta 5. atidesasutta 6. adhikārasutta (KS p. 15 “saññā ca paribhāsā ca vidhipi niyamo pi ca
atidesādhikāroti chabbidhaṃ suttalakkhaṇaṃ”)
The present is vidhisutta.

Rule 68 :- The word ‘ekasesa’ which occurs in this rule has twofold implication : 1) sarūpekasesa :- it is the case when a single form out of the similar ones remains as a final one, for example, ‘Puriso ca purisā ca purisā’. 2) virūpekasesa :- it is the case when one form out of different forms remains, f. e. ‘mātā ca pitā ca pitaro’. (PDP p. 114). PDṬ has given more explanation as ‘samānaṃ rūpaṃ yesanti sarūpā. eko ca so seso cāti’. (PDṬ p. 29). Among them, the sarūpekasesa is divided into three as :-

1. saddasarūpekasesa : the words are similar but meaning is different : ’māso ca māso ca māsā (month and bean) 2. atthasarūpekasesa : the meaning is similar but words are different ‘vaṅko ca kuṭilo ca kuṭilā’ (crooked). 3. saddatthasarūpekasesa : both meaning and word are the same ‘puriso ca puriso ca purisā’. As it is told :
“sarūpasseva saddattha saddatthānaṃ sabhāvato
tibbidhattaṃ yathā māsā kuṭilā purisāti ca”.
(PDP. p. 114)

The virūpekasesa is divided into two as :-

[…] preceding word is elided as :- ‘mātā ca pitā ca pitaro’.

2. paravirūpekasesa : When the forms are different, the following word is elided as ‘sāriputto ca moggallāno ca sāriputtā’.

The words belonging to the ‘virūpekasesa’ must be related in meaning; like mātu pitu, ayyaka ayyikā etc.

According to Rūp T. & S. tatheva = tathā + eva. B. reads : tattheva= tattha + eva. B. seems to be better because translation would be ‘in that (pulliṅga) only’ instead of just ‘then’ or ‘moreover’.

Rule 69 :- The word ‘vā’ is understood :-

1. Niccavidhi : In masculine the case-ending ‘yo’ is changed into ā-e always. For example :- purisā purise. 2. Aniccavidhi : In neuter the case-ending ‘yo’ is not always changed into ā-e. For example :- rūpā / rūpāni. 3. Asantavidhi : When preceded by ‘i’ (technically called ‘jha’.) The case-ending ‘yo’ is not changed into ā-e. For example:- aggayo, munayo.

Rule 83 :- The words “āviṭṭhena purisena so puññaṃ karoti” occur under this rule. The meaning is “The non-human spirit (amanussa) makes merit for the man in whom it is living (i. e. in his body)”. For this, the PDṬ gives the example as follows :- “so amanusso abhivādanādīni karonto puññaṃ karoti vibodhanakāle dussimāro viya.” (PDṬ p. 30).

[…] Rule 95 :- The word ‘manoppabhūtigaṇo’ occurs under the rule 95. B. & S. read :- ‘manopabhuti’ (as in PTS Dict). T. reads ‘manoppabhūti’. pabhuti (short) seems to be more correct. But in Rūp T. everywhere, it is long only. For example :- ‘bhikkhuppabhūtito’ (155). (Rūp T. p. 67.), ‘mahāmandhātupabhūtayo’ (167) (Rūp T. p. 71.).

Rule 96 :- After this rule Rūp T. & S. read : ‘vāti vattate’. B. reads ‘manogaṇādito vāti ca vattate’. B. seems to be correct because both words are to be followed in the next rule (97). The word ‘vā’ is also vavatthitavibhāsā in three ways as : i. Niccavidhi : mānasikaṃ cetasikaṃ (‘sa’ is always augmented). ii. Aniccavidhi : manasā manena, manaso manassa (sometimes ‘sa’ is not augmented). iii. Asantavidhi : mano manā manaṃ mane PDP. p. 127. [no augmentation of ‘sa’]

Rule 97 :- Rūp T. & S. read : ‘savibhattissa ntussanto, sabbasseva ntussāti ca’. B. reads : ‘savibhattissa ntussāti ca’. Sub-commentary has given explanation as : ’The word ‘savibhattissa’ is taken from the rule ‘amhassa mamaṃ savibhattissa se’ [120-243] and the word ‘ntussa’ from the rule ‘ntussa-nto’ [99]. For the words ‘sabbasseva ntussa’ which are repeated in Rūp T. & S. seem to be redundant. Thus, the rule should be read as in B.

Rule 101 :- Rūp T. & S. read : ‘aṃ a ā ādesā honti’. B. reads: ‘aṃavaṇṇa iccete ādesā honti’. The meaning of both the readings is the same because ’a ā = avaṇṇa. But in this way, Rūp T. & S. want to express the meaning of avaṇṇa clearly. So, it has become ‘a ā ādesā’.

Rule 112 :- By the word ‘ca’ which occured under this rule, […] even the word ‘santa’ can change into ‘sa’ though the nimitta is other than the second ‘bha’. But that word must be compound only, as ‘santapuriso’ becomes ‘sappuriso’. The word ‘santa’ is originated from the root sama + ta suffix. (PDṬ. p. 137). The final sound ‘ma’ is changed into ‘na’.

Rule 120 :- In Rūp T. The words ‘smāvacanassa nābyapadeso’ occur under the rule 120. B. reads : ‘smāvacanassa nābhāvātideso’. S. reads : ‘smāvacanassa nābyapadesātideso’. The meaning does not differ. But B. seems better than other readings as the sub-commentary paraphrases : ‘smāvacanassa nārūpassa atideso’.

The word ‘atidesa’ also occurs under this rule. The meaning is ‘the expression’ (PDṬ p. 34. ‘atidisatīti atideso’). It is sixfold as follows :-

1. Byapadesātidesasutta : the expression of nomenclature like ‘Taddhitasamāsakitakā nāmaṃ vā tavetunādīsu ca’ [334]. 2. Nimittātidesasutta : the expression of nimitta like ‘Sarā sare lopaṃ’ [13] and ‘Tathā kattari ca’ [511]. 3. Taṃrūpātidesasutta : the expression of the particular forms. Reference may be made to ‘amhatumhantu……..smā nāva’ [120]. Brahma + smā = brahmunā. The case-ending ‘smā’ is changed into ‘nā’ by this rule. 4. Taṃsabhāvātidesasutta : the expression of general nature [sabhāva] of forms. Reference may be made to ‘itthiyaṃ bhāsitapumitthī pumāva ce’ [338]. It is indicated that the

[…] 5. Suttātidesasutta : The expression of the rule [which is not mentioned] like ‘anupadiṭṭhānaṃ vuttayogato’ [59]. 6. Kāriyātidesasutta : The expression of the way of grammatical action like ‘sesesu ntuva’ [108], ‘yaṃ ntussa kāriyaṃ vihitaṃ, tameva ntasaddassāti atidisati’ (PDṬ. p. 33)

Rule 149 :- Rūp T. & S. read : ’jhalato sassa no vāti sassa no ‘jhala’ iccetehi parassa’. B. reads : ‘jhalato sassa no vāti no’. Genitive suffix is changed into ‘no’ by the rule ‘jhalato……..vā’ [124]. For example: aggino.

Rule 164 :- For this rule, Rūp T. & S. read : ‘satthun-āttaṃ ca’. B. reads : ‘sutthunattañca’. The meaning is : ’The [final] of satthu also becomes ‘ā’. Thus, satthānaṃ : satthu + naṃ. U becomes ‘ā’. The state of ‘a’ for the final of the word satthu etc. is indicated

Rule 167 :- In this rule, the word ‘sakamandhāt-ādīnañca’ occurs. Instead of the word ‘sakamandhātu’, the sub-commentary gives the form : ‘sakkamandhātā’ [sakko ca mandhātā ca] (PDṬ. p. 39).

Rule 168 :- The expression ‘bhāvaniddesena’ is based on the rule ‘aññesu ārattaṃ’ [159]. Rūpasiddhi wants to indicate the optional forms for the substitute ‘āra’ in the case of the word ‘pitu’. Thus, pitūbhi pitūhi etc.

Rūp T. & S. read : itthīliṅgāni. B. reads : itthiliṅgāni. This word occurs in the title of the topic about feminine gender. Rūp T. & S. lengthen ‘i’ (‘itthī’) when joined with ‘liṅga’. According to B. the word ‘itthiliṅgāni’ […] is a compound [Tappurisa]. So the word ‘itthī’ is shortened. For example :- ‘itthiyā rūpaṃ = itthirūpaṃ’. Bhikkhunīnaṃ saṅgho = bhikkhunisaṅgho. ‘Itthī’ is the feminine word ending in ‘ī’. Everywhere, in the compound, Rūp T. & S. make it lengthened. For example :- itthīpaccayā [176], itthīliṅgo etc.

Rule 189 :- Mahāvutti or Mahāsutta is fourfold :-
“Mahāsuttā tesu vuddhi kvaci dhātu ca paccayā
–daniṭṭhā yadanupādi cattāripi nipātanā”.

1. Tesu vuddhilopāgamavikāraviparītādesā ca [355]. 2. Kvaci dhātuvibhattipaccayānaṃ dīghaviparītādesalopāgamā ca [472]. 3. paccayādaniṭṭhā nipātanā sijjhanti [608]. 4. Yadanuppannā nipātanā sijjhanti [407].

‘gosaddato nadādito vā īti ipaccayo, mahāvuttinā vā’. This means : after the word ‘go’ the suffix ‘ī’ is either applied by the rule ‘nadādito vā ī’ [187] or by the mahasutta [tesu vuddhi etc]. go + ī = gāvī.

Rule 191 :- Rūp T. & S. read = ‘gomatī’. But B reads: ‘gottamatī’.

Rule 194 :- In B. due to full stop after inī, two sentences are formed. It is better than single sentence in which ‘ca’ is required [in Rūp T. & S. : ’Tatheva rāja-saddato inī ‘saralopapakatibhāva’].

Rāja + inī = Rājini. The vowel ‘a’ of the word ‘rāja’ is elided. Sometimes, ‘pakatibhāva’ is applicable. For example :- ’bhikkhu + inī = bhikkhunī. The vowel ‘u’ has pakatibhāva.

[…] The word ‘paracittavidunī’ occurs in the Rūpasiddhi twice. First expression is to indicate an example for the suffix ‘inī’ which is applied after the word vidū, yakkha etc. Second one is for the explanation of ‘paralopa - rassattāni’. Paracittavidū + inī = paracittavidunī. ‘Ū’ of vidū is shortened. And ‘ī’ of ‘inī’ is elided.

Rule 226 :- In the first line of vutti under this rule [226], Rūp T. reads = ‘paccayato’. B. & S. read ‘vappaccayato’. The meaning is : when the suffix ‘va’ follows, the word ‘kiṃ’ is changed into ‘ka’. Kiṃ + va = kva. Even before a suffix other than ‘va’ (‘tha, ha’ etc.) the word ‘kiṃ’ becomes ‘ka’. Kathaṃ = kiṃ + tha. Kahaṃ = kiṃ + ha.

Rule 241 :- Under this rule, the words ‘tava mama vā dīyate’ occur as example in Rūp T. And it is not available in B. & S. But in B. & S. it finds a place under the rule no 242.

Rule 244 :- The meaning of this rule is : ’After the words ‘tumha and amha’, the case-ending ‘naṃ’ is changed into ‘ākaṃ’ [or aṃ]. In the vutti, Rūp T. reads :- ‘attañca’. B. & S. read ‘aṃ ca’. The meaning becomes clear as follows :- tumhaṃ = tumha + naṃ. Naṃ becomes ‘aṃ’. tumhākaṃ = tumha + naṃ. Naṃ becomes ‘ākaṃ’.

And according to the rule ‘tesu vuddhi’ etc. [404-455], the word ‘amha’ is sometimes changed into ‘asmā’. For example :- amha + naṃ= asmākaṃ, asmākaṃ dhammatā.

Rule 250 :- “Tathā pañcādīnamaṭṭhādasantānaṃ katisaddassa vāliṅgattā tiliṅgepi samānaṃ rūpaṃ”. These words occur under this rule. For the word which is underlined, the reading in Rūp T. & B. is ‘cāliṅgattā’. And S. reads ‘vaccaliṅgattā’. According to Rūp T. the translation of the word ‘vā’ is ‘or’. For the word ‘ca’ the translation would be ‘and’. But for S. it is difficult to translate. The meaning is : “Moreover, the words from ‘pañca’ to ‘aṭṭhādasa’ or [and] the word ‘Kati’ being without specific gender, have the same form in all genders.” ‘Vaccaliṅgattā’ may mean : ‘the gender being dependent on the use / user.’

Rule 251 :- For the word ‘aṭṭhādasa’, B. & S. read :- ‘aṭṭhārasa’. In Rūp T., the form aṭṭhādasa is available elsewhere under the rules 250, 251, 252 and 253.

Rule 256 :- Of the word ‘Catu’, tu is elided, and ‘ca’ is changed into ‘cu’ or ‘co’. Cuddasa = catu + dasa. Coddasa = catu + dasa.

Rule 270 :- The words ‘hadāthamādi’ and ‘avapaccayepi’ should better be joined as ‘kiṃ’ is substituted by ‘ka’ even when the suffixes other than ‘va’, such as tha, ha etc. follow. Thus, Kiṃ + thaṃ = Kathaṃ. Kiṃ + haṃ = Kahaṃ.

Samāsakaṇḍa

The ‘Samāsakaṇḍa’ is introduced in Rūpasiddhi by the words ‘atha nāmānaṃ eva’ etc. That means the grammarian is expressing the samāsa [compound] following the rule [which occurs in Kaccāyana] : ‘nāmānaṃ samāso yuttattho’ (PDṬ p. 97) The samāsa is based on nouns and itself has the characteristic of a noun. When two or more words enter into combination with one another and form a grammatical unit, that unit is […] called a compound [samāsa, lit, thrown together = √āsa with saṃ].

The samāsa is made of nouns related to each other as ‘rañño puriso’ [PDṬ p. 97) etc. Moreover, the word samāsa has five meanings as ‘samo’, saṅkhepo, saṃhāro samāso saṅgaho” (AP. p. 32, 116). And through the point of view of nomenclature (saññā), it is sixfold : 1) Abyayībhāva :- Adverbial. 2) Kammadhāraya : Appoisitional, 3) Digu : Numerical, 4) Tappurisa : Determinative, 5) Bahubbīhi : Relative, and 6) Dvanvda : Copulative. The samāsa is also divided into two : [1. Niccasamāsa and 2. Aniccasamāsa] by its formation [sabhāvato] (Sadd p. 745 ‘sabhāvato niccasamāso aniccasamāsoti duvidho’). 1. Niccasamāsa means the samāsa which is not explained by the analysis (viggaha) because it is easy to understand [like the word ‘kaṇṭho’ SSMT p. 82 kaṃ ettha ṭhātīti kaṇṭho]. 2. Aniccasamāsa means the samāsa which is explained by the dissolution [like ‘nīluppalaṃ’ : nīlañca taṃ uppalaṃ cāti nīluppalaṃ]. (SSMT p. 83).

Rule 315 :- The words ‘atthapubbakehi upasagganipātehi’ occur under this rule. For the word ‘attha’, [Rūp T. & S.]. B. reads : ‘atthapubbakehi’. In the case of Rūp T. & S. the translation would be “The meaning of upasagga and nipāta having preceded”. For B. the translation would be : “The upasagga and nipāta themselves being preceded”. Both are helpful to indicate the meaning of ’abyayībhāvasamāsa : the compound having upasagga or nipāta as first member. For example :- yāvajīvaṃ [as long as life lasts], anujeṭṭhaṃ [according to seniority] etc.

Rule 316 :- The following gāthā occures under this rule :-

The grammarian wants to explain the difference between ‘samāsa’ and ‘taddhita’. PDṬ. has given more explanation that “The combination of padas [two or more] into single one is called ‘Samāsa’. (PDṬ. p. 98. “padānaṃ saṅkhepo ekapadattaṃ samāso” For example :- mahanto puriso mahāpuriso [the great man], samaṇo ca brāhmaṇo ca samaṇabrāhmaṇo [samaṇa and brahmin] etc. The addition of suffix into a pada is called ‘taddhita’. (PDṬ. p. 98. “padapaccayānaṃ saṅhitaṃ taddhitanti”). For example, ‘gāmānaṃ samūho gāmatā’. (IP. p. 168). The Taddhita suffix ‘tā’ is added to pada in the sense of ‘a collection of’.

And also the words ‘luttasamāsa’ and ‘aluttasamāsa’ occur under this rule. (Sadd p. 745. ‘so ca samāso luttasamāso aluttasamāsoti duvidho.’)

Luttasamāsa means the compound in which the case-ending is elided. That is, only the final part has case-ending, not the preceding part. For example :- rājaputto khattiyakaññā etc.
Aluttasamāsa means the compound in which the case-ending is not elided. That is the preceding part has case-ending like the following one. For example :- urasilomo [brāhmaṇo], dūrenīdānaṃ etc.

Rule 318 :- The word ‘atidesa’ occurs under this rule to indicate that the ‘nimittātidesasutta’ is to be used in the sense of vibhattinimitta [vibhattinimitto hutvā]. (PDṬ. p. 100). Further the words ‘sakatthavirahenidha samāsassa ca liṅgabhāvābhāvā’ occur under the rule. For the word ‘liṅgabhāvābhāvā’ [Rūp T. & B.] S. reads :- liṅgasabhāvābhāvā.’ Sub-commentary has given explanation for this word as : ‘liṅgasaññāya asambhavato’. (PDṬ. p. 100)

[…] Rule 319 :— The expression ‘nāmaṃvātavetunādīsu’ occurs in this rule. Rūp T. splits the word as ‘nāmaṃ vā tavetunādīsu’. B. & S. have joined as : ‘nāmaṃvatavetunādisu’. For the reading in Rūp T. is not clear. According to B. & S., the spliting will be ‘nāmaṃ + iva + atavetunādīsu’. The word ‘a’ means, ‘vajjetvā’ according to the vutti.

Rule 321 :- Under this rule, Rūp T. & S. read : ‘ā kumārehi yaso ākumāraṃ yaso kaccāyanassa’. B. reads ‘ā kumārehi yaso kaccāyanassa ākumāraṃ.’ Rūpasiddhi has given this example to explain the meaning of ā-upasagga in the senses of mariyādā and abhividhi. Both the examples are not different in meaning. But B. seems to be more correct.

Rule 323 :- The words ‘tirokuḍḍaṃ’ and ‘nagarato’ occur under this rule. For the word ‘tirokuḍḍa’ (Rūp T. & S.) B. reads ‘tirokuṭṭa’. According to PED (p. 219), the meaning of kuṭṭa or kuḍḍa is ‘daub wall’. For ‘nagarato’, [Rūp Ṭ. & S.] B. reads ‘nagarassa’ which seems better.

Rule 326 :- The words ‘puṇṇo mantāṇiputto, citto gahapati’, and ‘sakko devarājā’ occur under this rule. The grammarian has given explanation that these words are not samāsa-s on the strength of vibhāsā [option]. (PDṬ. p. 104).

Rule 329 :- This rule explains the nature of ‘nanipātapubbapada’. Entire ‘na’ becomes ‘a’ or ‘ana’. And the completed form of this compound is adjective as ‘amanusso’ = na manusso [This person] is not man, ‘anuttaro’ = na uttaro etc. Rūp. divides the meaning of ‘na’ into two as : [1] pariyudāsapaṭisedha means warding off a thing in the specific part as : abrāhmaṇo and [2] pasajjappaṭisedha means warding […] off all parts as : abrāhmaṇamānavo etc. For the word ‘abrāhmaṇamānavo’ which occurs under this rule [Rūp T. & S.], B. reads ‘abrāhmaṇamanussā’.

Rule 335 :- The words ‘rājādigahaṇassedaṃ gahaṇaṃ’ occur under this rule [Rūp T. & S.) But B. reads : ‘etaṃ’ at the final of the first word. The meaning is the same. According to Rūp T. & S. the form is ‘idaṃ’ that is neuter [ima]. And B. reads the form ‘etaṃ’ [from eta] in neuter. It is the adjective of ‘gahaṇaṃ’.

The word ‘attaṃ’ occurs under this rule [Rūp T. & B.]. S. reads ‘attho’. The meaning of ‘attaṃ’ is the “state of ‘a’.” It seems to be more correct than ‘attho’. Because the grammarian emphasises the vowel ‘a’ in the final of the words ‘rāja’ etc.

Rule 336 :- The word ‘anābhidhānato’ occurs under this rule. Rūp T. reads as above. B. & S. read ‘anabhidhānato’.

Rule 337 :- The words ‘aññnesaṃ samapaṭhamā-dutiyādivibhatyantānaṃ’ occur under this rule. The reading of Rūp. T. & S. is the same. But B. reads :- ‘aññesaṃ paṭhamadutiyādivibhatyantānaṃ’. Here, Rūp T. & S. have given better reading than B. Because it will be better to spilt as ‘samapaṭhamānaṃ and dutiyādivibhatyantānaṃ’. The meaning is: ‘The nouns having proper meaning are optionally combined in the senses other than their own, ending with accusative case etc. [and] always in nominative case.’ For example :- āgatasamaṇo = āgatā samaṇā yaṃ so āgatasamaṇo [saṅghārāmo]. (Rūp T. same rule p. 187). And the words underlined indicate ‘aññapada’ as ‘yo-yaṃ-yena-yassa-yasmā-yassa-yasminti paṭhamādivibhatyantānaṃ atthā aññapadatthā’. (PDṬ. p. 114) Therefore, the […] word ‘sama’ is significant.

Rule 338 :- This rule explains bahubbīhisamāsa. When we see the analysis of samāsa, the preceding and following components of bahubbīhi have the same case. The combined meaning follows the subject. Because bahubbīhisamāsa is used as an adjective. Therefore, the aññapada’ is the subject. The samāsapada qualifying the masculine subject must be masculine even if the component is feminine as ‘Kalyāṇā bhariyā yassa so kalyāṇabhariyo [puriso]’ (SSMT. p. 182), or ‘dīghā jaṅghā yassa so[?] dīghajaṅgho [puriso].’ (SSMT. p. 182)

Rule 341 :- The word ‘attaṃ’ occur under this rule. Rūp T. & S. read ‘attaṃ’. B. reads ‘āttaṃ’. Both readings are corrected. But the latter is better than the former. Because the latter retains ‘ā’, which is shown in the vutti.

Rule 342 :- Rūp T. & S. have ‘dvandva’. B. has ‘dvanda’, which is followed in DPL (p. 130).

The word ‘kvacitappassaraṃ’ occurs under this rule. B. & S. read ‘accitataraṃ’. Rūp T. reads as above. It is better to read as B. & S. because the meaning is more clear therein. The emphasised word should be put initially as ‘samaṇo ca brāhmaṇo ca = samaṇabrāhmaṇa’, ‘devo ca manusso ca devamanussā’ etc.

Rule 343 :- And sometimes, in dvandvasamāsa the pada having less vowels is put initially. For example :- ‘cando ca sūriyo ca candasūriyā’. The word ‘canda’ has less vowels than ‘sūriya’. Similarly, in ‘nigamā ca janapadā ca nigamajanapadā’.

[…] Rule 345 :- B. & S. read ‘accitappasaraṃ’, as it occurs under the rule numbers 342 (B. & S. ‘idha dvande accitataraṃ’). and 343 (B. & S. ‘kvaci appasaraṃ pubbaṃ pubbaṃ nipatati’). Rūp T. reads : ‘kvacitappasaraṃ’; the meaning of which is not clear. Thus B. & S. give better reading.

Ākhyātakaṇḍa

The ‘ākhyātakaṇḍa’ is introduced in Rūpsiddhi by the words ‘atha ākhyātavibhattiyo’ etc. to indicate verbal terminations. Also in Sanskrit, it is called ‘ākhyāta’. The word ‘ākhyāta’ is from ‘ā’ [upasagga] + √khyā + the suffix ‘ta’. The meaning is ‘the pada indicating action’ [‘kiriyaṃ ācikkhatīti ākhyātaṃ’ or ‘kiriyaṃ ākkhāyatīti ākhyātaṃ’]. (Sadd T. vol. II p. 323). ‘Ākhyāta’ is a part of speech [vacīvibhāga] and indicates main verb of a sentence (KCM. p. 36). It is comprised of vibhatti (case-termination), kāla [time], pada, vacana, purisa, paccaya and vācaka.

But the significant division is threefold as :- dhātu, paccaya and vibhatti (KCM. p. 36). The ‘dhātu’ is the verbal root. ‘Paccaya’ is the sign to indicate ‘vācaka’. And ‘vibhatti’ is the sign to express kāla, pada, vacana and purisa. The vibhatti of ākhyāta is eightfold : vattamānā, pañcamī, sattamī, parokkhā, hiyyattanī, ajjattanī, bhavissanti and kālātipatti. ‘Kāla’ is threefold as : paccuppannakāla [present], atītakāla [past] and anāgatakāla [future]. It has two padas as : parassapada and attanopada. It has two vacanas as : ekavacana [singular] and bahuvacana [plural]. It has three purisas as: paṭhamapurisa, majjhimapurisa and uttamapurisa. ‘Dhātu’ is divided into eight groups as : bhū, rudha, diva, su, kī, gaha, tana and cura. And it has three kārakas as kattukāraka, kammakāraka and bhāvakāraka. Further it is […] told in Rūpasiddhi that the word which has three kāla-s, three purisa-s, indicating action, having three kārakas and no gender [and] having two vacana-s is called ‘ākhyāta’. (see Text p. 87).

Rule 408 :- The word ‘bhūvādayo’ occurs in this rule. The Ṭīkā has given explanation as : ’bhū ca vā ca bhūvā vā’ti gati-bandhanesu imassa gahaṇaṃ. (PDṬ. p. 134)

Rule 412 :- The word ‘tassāddhānāniyamena’ occurs under this rule. B. & S. have ‘tassā ṭhānāniyame’ which is better because the meaning becomes clear as : ‘there is not a rule indicating the place of suffix’.

Rule 416 :- The word ‘sādhakavācake’ occurs under this rule. Rūp T. & S. read as above. B. reads kārakavācake. The meaning of ‘sādhaka’ is ‘accomplishing’ or ‘effecting’. (PED. p. 210) The word ‘kāraka’ means ‘the doer’ (PED. p. 703) or ‘subject’. The grammarian implys that ‘when noun indicating kāraka [subject) having the same-case relation is used or not’. It is undestood as : ‘bhikkhu gāmaṃ piṇḍāya pavisati; paccāgantvā attano vihāre taṃ bhuñjati’. (KS. p. 108). First sentence has the subject (bhikkhu), but second has not. The verbs ‘pavisati’ and ‘bhuñjati’ have the same person [purisa] and number [vacana]. Thus, according to PDṬ, B. has better reading than Rūp T. & S. [‘tumhamhavajjite kārake abhidheyyeti attho’]. (PDṬ. p. 135).

Rule 425 :- The words ‘gamu sappagatimhi’ occur under this rule. Rūp T. reads as above. B. & S. read ‘gamasappa gatimhi’. The roots ‘gama’ and ‘sappa’ are in the sense of going. [PDṬ :- ’gamusappaiccete gatimhi gamane vattante.]. (PDṬ. p. 137).

Rule 430 :- The word ‘sampattibhavanaṃ’ occurs under this rule. Rūp T. & S. read as above. B. reads ‘sampatibhavanaṃ’. The word ‘sampati’ [saṃ + pati; = Sanskrit samprati] means ‘now’ (PED. p.670). The word ‘sampatti’ [saṃ + patti] means success, attainment, happiness (PED. p. 670) etc. So, B. is better reading than Rūp. T. & S.

Rule 440 :- The word ‘hiyyopabhūti’ occur in this rule. Rūp T. reads as above. B. & S. read ‘hiyyoppabhuti’. [ū of pabhūti becomes ‘u’] According to PDṬ., it is shortened : ‘pabhutisaddo ādiattho’. (PDṬ. p. 139). B. & S. are supported by PED. : ‘pabhuti [ādi] beginning, since etc’. (PED. p. 415.)

Rule 443 :- The word ‘taddhīpakattā’ occurs under this rule. B. & S. read ‘taddīpakattā’. The meaning is ‘Due to indicating that.’ [Taṃ + dīpakattā]. Similar expression occurs under many rules i. e. 452. [taṃdīpakattā], 456 [bhavissantikāla-dīpakattā], and 458 [taddīpakattā]. PDṬ., p. 141 : ‘taṃkāladīpakattāti ādi vuttaṃ’.

Rule 447 :- The words ‘tassa bhūssa’ occur under this rule. B. & S. read : ‘vāssa bhūssa’. The grammarian wants to give explanation of the vowel preceding the reduplicated syllable. When the suffix kha, cha and sa follow, the vowels a, ā, u are [optionally] changed into i. ī. For example :- Jigucchati = √gupa + cha + ti. ‘Gu’ is reduplicated = gugupachati. ‘Ga’ is changed into ‘ja’ = jugupachati. The vowel ‘u’ of ‘ju’ becomes ‘i’ = jigucchati. (KCM. p. 137). Pivāsati = √pā + sa + ti. Pā is reduplicated : pāpā. The letter ‘pā’ is changed into ‘vā’ = pāvāsati. The vowel ‘ā’ of abbhāsa is changed into ‘i’ = pivāsati. (KCM. p. 142).

Rule 450 :- The words ‘asabbadhātuke byañjanādimhe vāyamāgamo’ occur under this rule. For the words ‘nādimhe vāyagamo’ [Rūp T. & B.], S. reads ‘-nādimhevāyamāgamo’. It can be spilt as : ‘-nādimhi + eva + ayaṃ + āgamo’. As in Rūp T. & B. the meaning of ‘vā’ is ‘optional’. In the context of S. : ‘eva = only’, which is supported by PDṬ. : ‘byañjanādimhevāti ttha-mha-ssati-ssāti-evaṃ-ādike byañjanapubbake eva’ (p. 140).

Rule 457 :- The words ‘anekajātisaṃsāraṃ sandhāvissaṃ’ occur under this rule. The grammarian has given explanation that even in the sense of past, the ‘bhavissanti’ is used and in that context this example is given. Saddanīti does not agree with Rūpasiddhi Because the word ‘sandhāvissaṃ’ is not bhavissanti but it is ajjattanīvibhatti. And ‘iṃ’ is changed into ‘issaṃ’. This vidhi occurs in Saddanīti under the rule 1103. [Sadd T. vol. II p. 371] ’atikkante atthe vattabbe ‘iṃ-vibhattiyā issaṃādeso hoti vā so ca kho gāthāvisaye daṭṭhabbo, ahaṃ pure saññamissaṃ sandhāvissaṃ anibbisaṃ etc’.

Rule 463 :- The word ‘makāro’ occurs in this rule. The sound ‘m’ is augmented before the word akāro. ‘M’ is used as the sign. Then, the translation of this rule is : In ajjattanivibhatti, the sound ‘a’ of vaca becomes ‘o’, such as : avoci avociṃ etc.

Rule 464 :- Like the preceding rule, here also augment occurs as a sign. The sound ‘d’ is augmented at the initial of īcchi [kusasmā dīcchi]. This ‘d’ is then dropped.

Rule 466 :- The word ‘dīgho’ occurs under this rule. In B. & S., this word does not occur. According to vutti, ’sometimes one ‘ya’ is elided and lengthening is applicable. For example :- jiyyati = jīyati, jiyyanti = jīyanti. Rūp T., therefore seems to be better because therein we have direct injunction about lengthening.

Rule 472 :- The word ‘ucāgamo’ occurs in the stanza under this rule according to Rūp T., B. & S. It should be spilt as it is done in PDṬ. (p. 143), “u cāgamo (vā tthamhesūti tthamhesu vā ukārāgamo ca hotīti attho). The meaning is : ‘u is also augmented’. For example :- agamuttha. (VP. p. 546.). The similar explanation is found in Moggallāna Vyākaraṇa. (Mogg. p. 270 ’mhātthanamuñ vā hoti; agamumhā, agamimhā; agamuttha, agamittha.). The words ‘mekāro’ and ‘kārato’ [Rūp T], should be joined together as in B. & S.

Rule 473 :- The word ‘savuddhikabhūvādinayo’ occurs after the rule ‘niggahitañca’ [473]. Rūp T. & S. read as above. B. reads : ‘avuddhikabhūvādinayo’. According to Rūp T. & S. the roots ‘bhū’ etc have vuddhi. But according to B. the roots ‘bhū’ etc. would have no vuddhi. Rūp T. & S. therefore are correct in supposing that the group of the roots ‘bhū’ etc. have vuddhi. For Example :- bhū + a + ti = bhavati, hū + a + ti = hoti, si + a + ti = seti, sayati. (VP. p. 505). [PDṬ. p. 143. “savuddhikābhūvādito, tudādito ca paro apaccayo lopaṃ āpajjatīti”].

Rule 480 :- The words ‘asa antalopo’ occur under this rule. Rūp T. reads as above. B. & S. read : asasmā antalopoti ca adhikāro. The words ‘āsasmā’ and ‘ca’ are taken from the following rule : ‘asasmā mimānaṃ mhimhantalopo ca’ [483]. Rūp T. has maintained the original form ‘[…] asa’. But B. & S. have used it in the ablative case (pañcamī).

Rule 492 :- The words ‘avuddhikā’ and ‘bhūvādi’ occur in the concluding stanza under this rule. Here according to the grammarian the roots ‘bhū’ etc. are to be known as fourfold : 1] avuddhika 2] tudādi-s 3] hūvādi-s and 4] juhotyādi-s. The word ‘avuddhikā’ means the roots having no vuddhi as : the roots dā, dhā etc. (PDṬ. p. 146, “Dādhādayo panettha avuddhikabhūvādayo.). For example :- adāsi, dadhāsi etc. (Rūp T. p. 284.). For the word ‘bhūvādi’ [Rūp T.], B. & S. read ‘hūvādi’. (Cf. Rūp T. p. 281 “hūvādayo”).

Rule 495 :- For the rule ‘Tathā kattari ca’ [Rūp T.]. B. & S. read ‘yathā kattari ca’. KcP. (p. 237) and KCV. (p. 222) also read ‘yathā kattari ca’. The word yathā is indicating the comparision [upamānajotaka]. In the vutti, both words occur to indicate that even in the active sense, the suffix ‘ya’ is changed as well as in the impersonal and passive sense. This rule is ‘nimittātidesasutta’. Therefore, the reading in B. & S. seems better.

Rule 526 :- The words ‘evaṃ uparipi’ occur under this rule. According to PED., p. 145, and EPD. p. 2, ‘upari’ means above, over, upon. According to DPL. p. 531, ‘upari’ means above upon, over, upwards, beyond and further. It is better to translate this word in this context as: ‘Similarly, even in the [context of] further [terminations]’. Because Rūpasiddhi has given example only about the root ‘gama’ as ‘so gāmaṃ gamīyati, tena gamayīyati etc.’ But even in the case of other roots, this rule is applicable. For example :- ’ghaṭantaṃ, payojayati, ghaṭayati, ghaṭāpeti

Rule 527 :- Rūp T. reads : ‘hanantaṃ payojayatīti atthe’– ‘ṇeṇayādayo ṇamhīti vattate.’ B. & S. read : ‘hanantaṃ payojayutīti atthe ṇeṇayādayo. Ṇamhīti vattate.’

For Rūp T. the translation is : ’In the sense of ‘one makes to kill’. The words ṇeṇayādayo and ṇamhi are understood. For B. & S., translation is : ’the suffixes ‘ṇe’, ‘ṇaya’ etc. are applicable in the sense of ‘one makes to kill’. The word ‘ṇamhi’ is understood. It is better to read with B. & S. because the meaning becomes more clear as the suffixes ṇe and ṇaya are applicable like payojeti payojayati etc. And the word ‘ṇamhi’ is taken from the rule ‘ṇamhi rañjassa jo bhāvakaraṇesūti’ [563] [PDṬ. p.157].

As the conclusion of ākhytākaṇḍa, the grammarian [Buddhappiya] himself describes his composition ‘for the benefit of the dispensation’. He refers to the roots divided into two groups as : 1] akammaka [intransitive] e. g. bhavati tiṭṭhati, seti ahosi etc. 2] sakammaka [transitive] e. g. pivati, gacchati, neti etc. Even ‘akammaka-dhātu’ is used in the sense of sakammadhātu as in ‘bhikkhu bhāveti maggaṃ rāgādidūsakaṃ’. Here the root ‘bhū’ is transitive [cf. Sadd. p. 554 ’bhū pattiyaṃ. patti pāpaṇaṃ; sakammikā dhātu]. Then, the grammarian also advises the scholars to think over it. But this occurs only in Rūp T. & B. It does not occur in S.

Nām p. 7 ↩
IC p. 194 ↩
KacN (Intro,) p. 15, BP. p. 2 “[saddā] byākariyante etenāti byākaraṇaṃ (vidhānaṃ) = vi + ā + √kara + ‘yu’ suffix.” ‘Yu’ is changed into ‘aṇa.’ ↩
Ibid. ↩
Kcp (Intro,) p. (k) ↩
HPL p. 630 ↩
PVL p. 424 ↩
Nām p. 7 ↩
Dhp v. 352 ↩
HPL p. 631 ↩
Ibid. ↩
Ibid. ↩
KcP p. (Kha) ↩
Ibid. ↩
PLL p. 49 ↩
PLB p. 16 ↩
Ibid. ↩
PLL p. 55 ↩
PL p. 164 ↩
Ibid ↩
Piṭ-Sm p. 139 ↩
PLB p. 17 ↩
HPL p. 636 ↩
PLL p. 53 ↩
Ibid. ↩
PL p. 165 ↩
PLL p. 54 ↩
PLC p. 231 ↩
PLL p. 54 ↩
Ibid. ↩
Ibid. p. 51 ↩
PLL p. 37 ↩
IC p. 196 ↩
KacN p. 39 ↩
Nām p. 12 ↩
PLL p. 37 ↩
Nām p. 13 ↩
PLL p. 38 ↩
PLB p. 21 ↩
Tathā hi mukhamattadīpanīyaṃsaddasatthavidhunā vajirabuddhācariyena niruttinaye kosallavasena gosaddato yonamīkārādeso vutto” Sadd T. p. 344 ↩
PLB p. 21 ↩
PLC p. 244 and GV p. 62 ↩
PLL p. 50 ↩
PLB p. 18 and GV pp. 64, 74 “Kaccāyanassa suttaniddeso ↩
Nām pp. 12, 13 ↩
PVT p. 23 ↩
IC p. 195 ↩
PLL p. 54 (De Zoysa, quoted in catal, p. 25 f). ↩
PED p. 379 ↩
STR p. 6 ↩
Rūp T. p. 1 “byattaṃ sukaṇḍaṃ padarūpasiddhiṃ” ↩
PLC p. 221 ↩
PDṬ p. 24 ↩
CPD Vol. 1 p. 55, HPL p. 634 ↩
PLB p. 105 ↩
S p. 463 ↩
Rūp T. p. 393 ↩
PLC p. 220 ↩
Sadd be. [Nidānakathā] p. [k.] “bālādiccassa cūlamaṇikammassa cāti dvinnaṃ pariveṇānaṃ padhānanāyakabhūto. “ ↩
HPL p. 203, PLL p. 51 ↩
PLC p. 220 f, JPTS, 1887, p. 16 ↩
GV v. 48 ‘Sāriputto nāmācariyo…….sāratthadīpanī nāma ṭīkaṃ…….akāsi.’ ↩
PLC pp. 210, 211, 220, DPPN pp. 271, 309, 923 ↩
HBC pp. xxv ii, xxxv ↩
Bl p. 1 (rule 2) ↩
Mogg p. 1 (rule 1) ↩
CPD p. 11 ↩
Rūp T. p. 3 (rule 2) ↩
PLC p. 222 ↩
Ibid. 220 f ↩
PTS (1886), p. 338 ↩
GV pp. 331, 338 ↩
Ibid. pp. 332, 339 ↩
PLL p. 45 ↩
PLC p. 229 ↩
Rūp T. p. 1 ↩
Rūp T. p. 1 ↩
PDṬ p. 4 ‘Akkharakosalle sati tipiṭakasaṅkhātassa…… pariyatti dhammassādhigamo hoti………. paṭipattidhammasādhigamo hoti…… paṭivedhadhhammassādhigamo hoti.’ ↩
“yathā ca pāṇinībyākaraṇassa mahāsiddhāntakomudī bahūpakārā tathevesa rūpasiddhipi kaccāyanabyākaraṇassa hoti’.’ Sadd be (Nidānakathā) p. [ḍa]. ↩
PDP. p. 5 ↩
For translation see p. 121 ↩
For translation see p. 167 ↩
For translation see p. 179 ↩
For translation see p. 184 ↩
Rūp. T. p. 105 ↩
Ibid. p. 128 ↩
Rūp T. p. 200 ↩
Ibid. p. 202 ↩
For translation see p. 310 ↩
For translation see p. 350 ↩