English
the substitute "Ḍo" occurs when Ḍhakāra follows. Dayhatīti daḍḍho (burns, thus burnt), vaḍḍhatīti vuḍḍho (grows, thus grown). Why "when Ḍhakāra follows"? Dāho (burning). 613, 583. Of Gaha, Ghara, when Ṇa follows, optionally. To the entire root "Gaha," the substitute "Ghara" occurs optionally when the Ṇa suffix follows. Gharaṃ (house), gharāni (houses). Why "optionally"? Gāho (grasping). 614, 581. Of Daha, its D to Ḷa. To the root "Daha," its letter D becomes Ḷa optionally when the Ṇa suffix follows. Paridahanaṃ pariḷāho (wearing, thus burning sensation). Why "optionally"? Paridāho (burning). 615, 586. Deletion of the final root letter, when Kvi follows. Deletion of the final consonant of the root occurs when the Kvi suffix follows. Bhujena gacchatīti, bhujago (goes with the arm, thus snake). Urena gacchatīti urago (goes with the chest, thus snake), turago (horse), saṅkho (conch). 616, 587. Of Vida, at the end, Ū. To the root "Vida," the letter Ū is added at the end when the Kvi suffix follows. Lokaṃ vidati jānātīti lokavidū (knows the world, thus world-knower). 17, 633. No deletion of N, M, K, R at the end when the 'ita' suffix is joined. Deletion of the final N, M, K, R of roots does not occur when the 'ta' suffix, connected with 'i', follows. Hanibhuṃ, gamito, ramito, sakito, sarito, karitvā. Why "when connected with 'i'"? Gato, sato. 618, 571. No K or G for C and J in ṇvu. C and J do not become K or G when the ṇvu suffix follows. Pacati becomes pācako, yajati becomes yājako. 619, 573. The R of 'kar' becomes T in 'tu'. The final R of the root 'kar' becomes T when the 'tu' suffix follows. Karoti becomes kattā, karonti becomes kattāro. 620, 549. Optionally in tuṃ, tuna, tabba. The final R of the root 'kar' optionally becomes T in the suffixes tuṃ, tuna, tabba. Kattuṃ, kātuṃ, kattuna. Kātuna, kattabbaṃ, kātabbaṃ. 621, 553. The ṇ-affix is like a causative. The ṇ-affix should optionally be regarded as a causative. Dāho, deho, vāho, bāho, cāgo, vāro, cāro, parikkhāro, dāyako, nāyako, lāvako, bhāvako, kārī, ghātī, dāyī. Why "optionally"? Upakkharo. 622, 570. Ana and aka for yu and ṇvu. The substitutes 'ana' and 'aka' occur for the suffixes yu and ṇvu. Nandanaṃ, kārako. 623, 554. K and G for C and J. The final C and J of roots become K and G when a ṇ-affix follows. Pāko, yogo. Thus ends the fifth section in the Kibbidhāna chapter. The Kita chapter is finished. 8. Uṇādi Chapter Sixth Section 624, 563. Kita suffixes in the agent sense. Kita suffixes occur in the sense of an agent. Kāru, kāruko, kārako, pācako, kattā, janitā, pacitā, netā. 625, 605. Kicca, tta, khattha in the sense of state/action and object. The suffixes kicca, tta, khattha occur in the senses of state/action and object. It should be ordained by you, it should be ordained by you, it should be slept by you, it should be done by you, rice should be eaten by you, food should be eaten by you, eaten by you, slept by you. Ah, cooked by you, eaten food by you, slept sleep by you, cooked rice by you, what kind of arrow? an arrow, a bad arrow, a good arrow by you. 626, 634. For the second case in action, 'tta'. In the sense of 'in action', the 'tta' suffix occurs in the second case, in the agentive sense. A gift given by Devadatta, morality kept by Devadatta, food eaten by Devadatta, the teacher served by Devadatta. 627, 652. From Khi-group, 'māna', 'ma', and 'to' optionally. From the roots Khi, Bhī, Su, Ru, Hu, Vā, Dhū, Hi, Lū, Pī, Ada, and so on, the suffix 'mana' occurs, and 'ma' optionally becomes 'to'. Where troubles are exhausted, that is safe, that which is to be feared, that is terrible, or that from which one fears, that is terrible, that which emits rays, that is Soma, that which goes making a sound, that is hair, that by which one offers oblations, that is oblation, that which goes in reverse order, that is left/contrary, or that which goes or proceeds in a bad way, that is left/contrary, that which shakes or trembles, that is smoke, that in which the mind moves or proceeds with excellence, that is gold/winter, that which is to be cut, that is hair, or that which cuts or severs flesh and skin, that is hair, affection is love, or that which is to be loved, that is love, that which eats or consumes pleasure and pain, that is self, or that which is eaten or consumed by birth, old age, death, etc., that is self, self. 628, 653. From Sama-group, 'tha', 'ma'. From the roots Samu, Damu, Dara, Raha, Du, Hi, Si, Bhī, Dā, Yā, Sā, Ṭhābhasa, and so on, the suffixes 'tha' and 'ma' occur. That which calms, that is calm, that which tames, that is taming, or taming is taming, or that which is to be tamed, that is taming, that which splits, that is splitting/fear, that which will take or grasp old age, that is chariot, or that which takes or grasps goods and provisions, that is chariot, that which runs or goes, that is tree, or that which runs, grows, increases, goes, or proceeds upwards, that is tree, that which goes or falls on earth, mountains, etc., that is snow/frost, that where one binds by formal declaration, that is boundary. Or that which is to be bound, that is boundary. That from which one fears, that is terrible, that by which beings are cut off or restrained, that is rope/garland, or that which is eaten or cut off by mice, etc., that is rope/garland, that which goes g It goes, so it is a watch. It is able to grasp the minds of others, so it is a friend. They stand by it, so it is strength. It is burned, it is reduced to ashes, so it is ash. 629, 569. Of the root Gaha, the upadha. Of the root Gaha, the 'a' of the upadha becomes 'e', optionally. It takes up materials and provisions, so it is a house, a home. 630, 654. Of Masu, 's' becomes 'cchara' and 'ccherā'. Of the noun Masu, the 's' becomes 'cchara' and 'ccherā'. He is stingy, so he is a miser. Similarly, a miser. 631, 655. And of Cara preceded by Ā. Of the root Cara preceded by Ā, it becomes 'cchariya', 'accharā', 'accherā'. And the 'ā' preceded by 'a' becomes short. It should be done wonderfully, so it is wonderful. Similarly, wonder, wonder. By the inclusion of 'ca', the 's' of Masu also becomes 'cchariya'. Stinginess. 632, 656. From Ala, Kala, Sala, 'la'. From the roots Ala, Kala, Sala, the suffix 'la' comes. It is able, so it is wet. It should be counted, it should be reckoned, so it is suitable. It moves, it enters, so it is a dart. Similarly, wet, suitable, dart. 633, 657. 'Yāṇa' and 'Lāṇa'. From those roots Kala and Sala, the suffixes 'yāṇa' and 'lāṇa' come. It should be counted, it should be reckoned, so it is auspicious. Having turned away from the crowd, they enter into it, so it is seclusion. Similarly, seclusion, seclusion. 634, 658. Of Mathi, 'tha' becomes 'la', and 'ca'. Of the root Matha, the 'tha' becomes 'la'. They wrestle, they contend with each other, so it is a wrestler, wrestling. By the inclusion of 'ca', 'ka' also comes after 'la'. Wrestler, wrestling. 635, 559. In the meanings of command, permission, suitability, and time, 'kicca'. In the meanings of command, permission, suitability, and time, the suffix 'kicca' comes. An action to be done by you. A duty to be performed by you. Food to be eaten by you. Food to be eaten by you. A study to be studied by you. A study to be studied by you. 636, 659. In the meanings of necessity and debt, 'ṇī' and 'kicca'. In the meanings of necessity and debt, the suffix 'ṇī' comes, and 'kicca'. It is necessary, for example – you did the work for me. You carried my burden certainly. Regarding debtors: You gave me a hundred debt, you owed me a thousand debt. And concerning duties: A hundred debt should be given to me by you. A thousand debt should be owed to me by you. A house should be made for me by you. A duty should be done for me by you. A bed should be made for me by you. With `araha`, `sakka`, etc., the `tuṃ` suffix. When used with `araha`, `sakka`, `bhabba`, and so on, the `tuṃ` suffix occurs with all verbal roots. You are worthy to speak, you are worthy to do, you are able to kill, you are able to produce, to be born, to be, you are able to give, you are able to go, you ought to produce, and so on. From `vaja` and so on, `pabbajjā` and similar words are produced. From roots like `vaja`, and so on, and from prefixes and suffixes, and so on, words like `pabbajjā` and so on are produced. "That which ought to be gone forth first" is renunciation, "shaking" is agitation, "assembling" is assembly, "sitting down" is sitting, "knowing" is knowledge, "sending forth" is dismissal, "going" is a path, "killing" is one to be killed, "seeking" is desire, "excessive seeking" is excessive desire, "sinking" is preparation, "they sleep here" is a bed, "by this one places the mind rightly" is faith, "that which ought to be practiced" is conduct, "doing" is action, "hurting" is pain, "going" is afterwards, "abandoning" is loss, "treating" is endurance, "contracting" is contraction, "intoxicating" is envy, "obtaining" is gain, "that which ought to be scraped" is a street, "scrapping, scratching" is a furrow, "it goes by the lower part" is an animal, an animal, "going" is clear, "he endures" is endurance, "coming together" is a meeting, "bad eating" is bad food, "bad anger" is ill will, "asking" is a question, "fainting" is fainting, "dwelling" is a dwelling, "shining" is an armpit, "talking together" is conversation, "piercing" is emptiness, "entering" is desire, "grinding" is slippery, "it delights in/eats pleasure and pain" is a fish, "it steals/abandons the life of beings" is death, "being" is truth, "it shakes/trembles upwards" is restlessness, "dancing" is a dance, "leading down" is nic. and, truly, real, and so on. 639, 585. And Kv-deletion. Kv-deletion occurs, and again when they are formed. It is by various virtues like morality, therefore `vibhū`. Or it is especially, therefore `vibhū`. It is by oneself, therefore `sayambhū`.