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But the teachers those taking the names, they inserted them into the calculation paths established by ten-fold multiplication. Therefore, they are similar in name only, but the method of multiplication is quite different. And so, in the Pāli, in the Bakabrahmā Sutta, it is said: "A hundred thousand nirabbudas, your lifespan, O Brahmā, I know." And here, if in the calculation path, nirabbuda were the twentieth ababa, then a hundred thousand nirabbudas would not be spoken of. And in the Jātaka Commentary, it is said: "One ahaha is a hundred thousand nirabbudas; such was the remaining lifespan of Bakabrahmā in that existence." Therefore, it is proven that by following this calculation path, there is no such thing as twenty-fold. Akkhobhiṇī, bindu, kathāna, and mahākathāna might also have been taken from elsewhere and inserted. And the sequential order of these fourteen inserted numbers in Kaccāyana might have arisen later. Thus ends the Niruttidīpanī, also called the Moggallāna Vyākaraṇa Dīpanī. The Fourth Chapter on Compounds. 5. Taddhita Now the rules for Taddhita are explained. The usage of Taddhita is indeed varied, it carries exceedingly varied knowledge and benefit. Therefore, it is beneficial for those noble sons, hence "Taddhita" (that which is beneficial). In this chapter, it is the name for all rules. And it is of eight kinds: offspring, various meanings, possession, state/action, measure, number, smallness, and diversity. Section on Offspring 430. Ṇa optionally in the sense of offspring. From a noun ending in the sixth case, in the sense of "his offspring," the suffix ṇā optionally occurs. The word "vā" (optionally) indicates option for sentences and compounds; it continues from here onwards, and by it, the optional rule is accomplished everywhere. The indicatory letter ṇā is for lengthening (vuddhi); it is used or not used. In the sense of "Vasiṭṭha's offspring," by this rule, the suffix ṇā comes after Vasiṭṭha, and it expresses both the sense of possession and offspring. 'ati', the sixth case ending, and the word 'descendant' are understood by that. The word 'Vasiṭṭha' becomes one meaning with the suffix. Both together, becoming one, become the name of the son, this is the meaning. Then, due to 'oneness of meaning', the sixth case ending is dropped. But the word 'descendant' is dropped merely by its stated meaning. For it is indicated as primary in the Sutta, not the sixth case ending. Or the dropping of words by the great explanation. Thus everywhere. 431. For the initial a, i, u vowels of words, a, e, o (vuddhi) in ṇ-suffixes. For the initial 'a' of words, and for the 'i' and 'u' vowels, 'ā', 'e', 'o' are the 'vuddhi' forms when a ṇ-suffix follows. Thus, for the initial 'a' of a word, 'ā' vuddhi, and so on, the generation. Vāsiṭṭha, a man. Vāsiṭṭhī, a woman. Vāsiṭṭha, a family. The son of Vasiṭṭha is Vāsiṭṭha. The daughter of Vasiṭṭha is Vāsiṭṭhī. The family of Vasiṭṭha is Vāsiṭṭha. It is proper to connect thus. There, by 'of Vasiṭṭha', it refers to the ancestral man who is like the father of the clan itself. Why? Because it is a clan-word. Thus, all people born into that clan are called his descendants. 432. In the middle (vowels). For the 'a', 'i', 'u' vowels occurring in the middle (of words), 'ā', 'e', 'o' are the 'vuddhi' forms, or sometimes. Vāseṭṭha, Vāseṭṭhī, Vāseṭṭha. By the word 'vā', it optionally refers to the phrase "son, daughter, family of Vasiṭṭha," or the compound "Vasiṭṭha's son, Vasiṭṭha's daughter, Vasiṭṭha's family." Thus everywhere. The descendant of Bharadvāja is Bhāradvāja. The descendant of Visāmitta is Vesāmitta. The descendant of Gotama is Gotama. The descendant of Kassapa is Kassapa. The descendant of Vasudeva is Vāsudeva. Similarly, Bāladeva. Regarding "the descendant of Upagu," here, by 'uvaṇṇassāvaṅa...', when a ṇ-suffix follows, the 'u' vowel becomes 'avaṅa'. Opagava, Opagavī, Opagava. The descendant of Manu is Māṇava. The descendant of Bhaggu is Bhaggava. The descendant of Paṇḍu is Paṇḍava. The descendant of Upavindu is Opavindava, and so on. 433. Vacchā From Diti, ṇāna and ṇāyana. From words ending in the sixth case, from groups of lineage words like Vaccha and so on, in the sense of "his offspring," the suffixes āna and āyana, with ṇa as an indicatory letter, optionally occur. Offspring of Vaccha: vacchāno, vacchāyano, vacchānī, vacchāyanī, vacchānaṃ, vacchāyanaṃ. Similarly: kaccāno, kaccāyano, kātiyāno, kātiyāyano, sākaṭāno, sākaṭāyano, kaṇhāno, kaṇhāyano, moggallāno, moggallāyano, aggivessāno, aggivessāyano, muñcāno, muñcāyano, kuñcāno, kuñcāyano, and so on. 434.From Kattikā, Vidhavā and so on, ṇeyya and ṇera. From words ending in the sixth case, from (words like) Kattikā and so on, and from (words like) Vidhavā and so on, in the sense of "his offspring," the suffixes eyya and era, with ṇa as an indicatory letter, optionally occur, respectively. In (the case of) ṇeyya: Offspring of the goddess named Kattikā is kattikeyyo. Offspring of the goddess named Vinatā is venateyyo. Offspring of the goddess named Rohiṇī is rohiṇeyyo. Offspring of a sister is bhāgineyyo. Offspring of the woman named Nadī is nādeyyo. Similarly: anteyyo, āheyyo, kāmeyyo. Offspring of Suci is soceyyo. Offspring of Bālā is bāleyyo, and so on. In (the case of) ṇera: Offspring of a widow is vedhavero. A widow is a woman whose husband is dead. Offspring of a courtesan is bandhukero. The son of the woman named Nāḷikī is nāḷikero. The son of a monk's preceptor is sāmaṇero. The daughter of a nun's instructress is sāmaṇerī, and so on. 435.Ṇya from Diti and so on. From words ending in the sixth case, from (words like) Diti and so on, in the sense of "his offspring," the suffix ya, with ṇa as an indicatory letter, optionally occurs. 436.Deletion of a-vowels and i-vowels. When the suffix ya follows, deletion of the a-vowel and i-vowel occurs. Thus, when ṇya follows, deletion of a-vowel and i-vowel occurs. Offspring of the goddess named Diti is decco. Offspring of Aditi is ādicco. There, when the i-vowel is deleted, 'tav Where, for initial letters, 'ye' and 'ñā' cause the 'ta-group' to become the 'ca-group' when followed by them, and again, by the rule 'vaggalasehi te', 'ya' takes the preceding form, the offspring of Kuṇḍanī is Koṇḍañña. 437. 'U' vowel becomes 'ava' before a vowel. When a vowel follows, the 'u' vowel becomes 'ava', thus 'u' becomes 'ava'. By the rule 'Tavaggavaraṇāna...', 'va' becomes 'ba'. And again, by the rule 'vaggalasehi te', 'ya' takes the preceding form. The offspring of a brother is bhātabya. 438. 'Ā' and 'ṇi'. From a short 'a'-ending word, in the sense of offspring, the suffix 'ṇi' (which is a short 'i' suffix) may optionally occur. The offspring of Dakkhā is Dakkhi. Similarly, Doṇi, Vāsavi, Sakyaputti, Nāṭaputti, Dāsaputti, the offspring of Dāru is Dāravi [this should be considered], the offspring of Varuṇa is Vāruṇi. Similarly, Kaṇḍi, Bāladevī, Pāvaki, the offspring of Jinadatta is Jenadatti, Suddhodani, Anuruddhi, etc. 439. From 'rāja', 'ña' in the sense of lineage. When lineage is implied, from the word 'rāja', the suffix 'ña' may optionally occur in the sense of offspring. The offspring of a king is rājañña, meaning a son of the royal family. What if 'lineage' is not implied? Rājaputto (son of a king). 440. From 'khattā', 'ya' and 'iya'. When lineage is implied, from the word 'khattā', the suffixes 'ya' and 'iya' occur in the sense of offspring. The offspring of the Khattā family is khatyo, khattiyo. What if 'lineage' is not implied? Khatti. 441. From 'manu', 'ssa' and 'saṇa'. When lineage is implied, from the word 'manu', the suffixes 'ssa' and 'saṇa' occur in the sense of offspring. The offspring of Manu is manusso, mānuso. Manu was the first khattiya, the Mahāsammata king, in that eon. For a female, manussī, mānusī. What if 'lineage' is not implied? Māṇavo. 442. From the name of a country, and from a khattiya of a country, and from a king, the suffix 'ṇo'. And by a word denoting a country, and a khattiya- And the affix ṇa occurs after a country name, in the sense of a king and an offspring. The king of the people of Pañcāla is Pañcāla. The offspring of the Pañcāla khattiya is Pañcāla. Similarly Kosala, Māgadha, Okkāka. What is meant by 'from a country name'? The son of King Dasaratha is Dāsarathi. What is meant by 'of a khattiya'? The offspring of the Pañcāla brahmin is Pañcālī. 443. The affix ṇya after Kuru and Sivi. The affix ṇya occurs after the words Kuru and Sivi, in the sense of an offspring and a king. The offspring of the Kuru king is Korabya. The king of the inhabitants of the Kuru country is Korabya, or Korabba, due to prior form. The offspring of the Sivi king is Sebya. The king of the inhabitants of the Sivi country is Sebya. The section on offspring is concluded. Section on various meanings 444. The affix ṇa after rāga, in the sense of 'dyed by that'. That by which a cloth is dyed is rāga, a dyeing substance. The affix ṇa occurs after a word denoting rāga, in the sense of 'dyed by that'. A cloth dyed with kasāva is kāsāva, or kāsāya. Similarly kosumbha. Dyed with turmeric is hālidda. Dyed with pāṭaṅga is pāṭaṅga. Mañjiṭṭha, kuṅkuma, and so on. However, in phrases like "blue cloth, yellow cloth," the words nīla, pīta, etc., being adjectives, denote the substance possessing the quality without an affix. This applies to all words denoting qualities, classes, and names. 445. The affix ṇa in the sense of 'time marked by a constellation conjoined with the moon'. When the time is marked by a constellation conjoined with the moon, the affix ṇa occurs after the word denoting that constellation. Marked by the Phussa constellation conjoined with the full moon is Phussā (night), Phusso (day). Similarly Māgha, and so on. What is meant by 'by a constellation'? A night marked by Jupiter. What is meant by 'conjoined with the moon'? A moment marked by Phussa. What is meant by 'time'?