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if the first term is a measure. What is the measure of their number? How many are these? How much? How much? How much? 'Rīvanta' is by nature uncountable. 45. 'Sañjāta' (produced) from 'tārakā' (star) and so on. From 'tārakā' and so on as first terms, 'ita' occurs in the sixth case meaning, if they are produced. Stars are produced for it, hence 'tārakitaṃ gaganaṃ' (starry sky). 'pupphitaṃ rukkho' (flowering tree). 'pallavitā latā' (sprouting creeper). 46. 'Matta' (measure) in measure. From a first term denoting measure, 'matta' occurs in this meaning. A 'pala' is its measure, hence 'palamattaṃ' (a 'pala' measure). A 'hattha' (cubit) is its measure, hence 'hatthamattaṃ' (a cubit measure). A hundred is its measure, hence 'satamattaṃ' (a hundred measure). A 'doṇa' is its measure, hence 'doṇamattaṃ' (a 'doṇa' measure). Due to non-difference, 'doṇa' also occurs. 47. 'Taggha' (up to) for 'uddhaṃ' (upwards). From a term denoting upward measure, 'taggha' occurs in the sixth case meaning, and 'matta' also. Up to the knee. Knee-measure. 48. And 'ṇa' for 'purisa' (man). From 'purisa' as a first term denoting upward measure, 'ṇa' occurs, and 'matta' and others also. A man's height/measure. A man's measure. Up to a man's height. 49. 'Aya' in 'ubha' (both), 'dvi' (two), 'ti' (three) and 'aṃsa' (part/shoulder). From 'ubha', 'dvi', 'ti' as first terms denoting a part, 'aya' occurs in the sixth case meaning. Both shoulders are his, hence 'ubhayaṃ' (both). Two. Three. 50. 'Ḍa' for a number ending in 'sa', 'u', 'ī', 'ā', 'da', when in excess, in a hundred or a thousand. The suffix 'ḍa' occurs in the seventh case meaning 'in this', when the first term is a number ending in 'sa', 'u', 'ī', 'ā', or 'da'. If that number is in excess, and that 'in which' is a hundred, a thousand, or a hundred thousand. Twenty in excess in this hundred, hence 'vīsaṃ sataṃ' (a hundred with twenty excess). A hundred with twenty-one excess. A thousand, or a hundred thousand. A hundred with thirty excess. A hundred with thirty-one excess. For an 'u' ending: ninety in a hundred, a thousand, or a hundred thousand. For an 'ī' ending: forty in a hundred, a thousand, or a hundred thousand. For an 'ā' ending... Fifty, a hundred, a thousand, or a hundred thousand. Ending in ten, eleven, a hundred, a thousand, or a hundred thousand. What is "saccutīsāsadasantāyāti"? Six more in this hundred. What is "adhiketi"? Fifteen less in this hundred. What is "asminti"? Twenty more than this hundred. What is "satasahasseti"? Eleven more in this twenty. 51. Or from the eleventh for its completion. For a number ending in the genitive, beginning with eleven, 'ḍo' occurs (for its) completion, optionally. That number is completed by which it is a completion. The completion of eleven is the eleventh. Eleventh, twentieth, twentieth, thirtieth, thirtieth, fortieth, fiftieth. 52. 'Ma' with five, etc. For a number ending in the genitive, beginning with five, and from 'kati', 'mo' occurs (for its) completion. Fifth, seventh, eighth, how many-th (masc.), how many-th (fem.). 53. 'Ica' for a hundred, etc. For a number beginning with a hundred, ending in the genitive, 'mo' occurs (for its) completion, and 'ica' is the ending substitute for a hundred, etc. Hundredth, thousandth. 54. 'Cha' becomes 'ṭṭha' and 'ṭṭhama'. From the word 'cha', 'ṭṭha' and 'ṭṭhama' occur for its completion. Sixth, sixth. In feminine, sixth, sixth. How is 'dutiyaṃ catuttha' (second, fourth)? By the rule "dutiya, catuttha for tatiya". 55. 'Eka' becomes 'kāki' in the sense of alone. From 'eka', 'ka' and 'ākī' occur optionally in the sense of being alone. Solitary, alone, one. 56. 'Taro' with 'vaccha', etc., in the sense of smallness. When the smallness of the nature of 'vaccha', etc., is understood, 'taro' occurs. In the smallness of a good calf, a young calf. In feminine, a young heifer. In the smallness of youth, a young bull. In the smallness of a horse's nature, a young horse/mule. In the smallness of strength, a young bull. 57. From 'kiṃ' in determination, 'ratara' and 'ratamā'. From the word 'kiṃ', 'ratara' and 'ratamā' occur in determination. Which of you is Devadatta? Which of you is Kaṭha? Which of you is Devadatta? Which of you is Kaṭha? Which of the Bhāradvājas are you, brahmin? 58. 'Liyā' in the sense of 'given by that'. Words ending in the instrumental case, in the sense of 'given', become 'laiyā'. Given by a god, a divine one. Divine ones. Given by Brahma, a brahmin. Brahmins. Sivā, Sīva. Oh, Sīviya, the student is long. 59. For that, in states and actions, are the suffixes 'tta', 'tā', 'ttana', 'ṇya', 'ṇeyya', 'ṇiya', 'ṇiya'. Words in the genitive case, in state and action, often take 'tta' and so on. But not all in all ways, except for 'tta' and 'tā'. From this, by the word 'buddhi', the state is the cause of the word's arising. The state of a blue cloth is blueness ('nīlatta'), by blueness ('nīlatā'), a quality, a state. The state of the blue quality is blueness ('nīlatta'), by blueness ('nīlatā'), a blue quality-class. Lineage ('gotta'), by 'go', is cow-class ('gojāti'). Cook-ness ('pācakatta'), staff-bearer-ness ('daṇḍitta'), horn-bearer-ness ('visāṇitta'), king's-man-ness ('rājapurisatta'), thus related to actions and so on. Devadatta-ness ('devadattatta'), moon-ness ('candatta'), sun-ness ('sūriyatta'), thus the generality of that particular state. Space-ness ('ākāsatta'), non-existence-ness ('abhāvatta'), thus the generality of figurative distinctions. For 'ttana': common-person-ness ('puthujjanattana'), feeling-ness ('vedanattana'), wife-ness ('jāyattana'), lover-ness ('jārattana'). For 'ṇya': laziness ('ālasya'), brahmin-ness ('brahmañña'), fickleness ('cāpalya'), skillfulness ('nepuñña'), slander ('pesuñña'), kingship ('rajja'), lordship ('ādhipacca'), inheritance ('dāyajja'), unevenness ('vesamma') (some say 'vesama'), friendship ('sakhya'), trade ('vāṇijja'). For 'ṇeyya': purity ('soceyya'), supremacy ('ādhipateyya'). For 'ṇa': respect ('gārava'), cleverness ('pāṭava'), straightforwardness ('ajjava'), gentleness ('maddava'). For 'iya': lordship ('adhipatiya'), scholarship ('paṇḍitiya'), erudition ('bahussutiya'), nakedness ('naggiya'), heroism ('sūriya'). For 'ṇiya': laziness ('ālasiya'), blackness ('kāḷusiya'), slowness ('mandiya'), cleverness ('dakkhiya'), priesthood ('porohitiya'), individuality ('veyyattiya'). How 'rāmaṇīyaka'? In its own sense, 'kanta' is established by 'ṇa'. Action is activity. There, the action of the lazy one is 'alasatta', or 'alasatā', or 'alasattana', or 'ālasya', or 'ālasiya'. Also in its own sense, as in 'sakatthe' (4.122): truthfulness ('yathābhucca'), compassion ('kāruñña'), suitability ('pattakalla'), infinity of space ('ākāsānañca'), bodily dexterity ('kāyapāguññatā'). 60. The suffix 'bya', for 'vaddha' or 'dāsa'. Words in the genitive, 'vaddha' and 'dāsa', take the suffix 'bya', or, in states and actions. Old-ness ('vaddhabya'), or old-ness ('vaddhatā'). Slave-ness ('dāsabya'), or slave-ness ('dāsatā'). How 'vaddhava'? The letter 'v' is inserted before 'ṇa'. 61. The suffixes 'ṇa', 'ṇa', for 'yuva', and 'bo' for it. The word 'yuva' in the genitive, in states and actions, takes the suffixes 'ṇa' or 'ṇa', and 'bo' for it. Youth ('yobbana'). Or indeed? Youth-ness ('yuvatta'), youth-ness ('yuvatā'). 62. From 'aṇu' and so on, comes 'ima'. From 'aṇu' and so on, in the genitive, in state, the suffix 'ima' becomes, or. Smallness ('aṇimā'), lightness ('laghimā'), greatness ('mahimā'), (heaviness ('garimā')), thinness ('kasimā'). Or indeed? Small-ness ('aṇutta'), small-ness ('aṇutā'). 63. States arisen from that. Words denoting states in the meaning of 'produced by that' this occurs. A living being produced by ripening, a trainee. 64. In the sense of 'more, most, very much'. Because they occur in the sense of 'excess', these suffixes occur. Exceedingly evil, more evil, most evil, very evil, more evil, most evil. In the feminine, more evil. Even from a superlative, a superlative suffix. Exceedingly most evil, even more most evil. 65. The suffix 'lla' in the sense of 'dependent on that'. From a word ending in the accusative case, the suffix 'lla' occurs in the sense of 'dependent'. Dependent on the Veda, Vedic lore. Dependent on evil, evil conduct. With 'ille': dependent on formations. 66. The suffixes 'ṇa', 'ṇika', 'ṇeyya', 'maya' in the sense of 'transformation or part of that'. A different state beyond the natural state is a transformation. From a noun ending in the genitive case, in the sense of transformation and part, the suffixes 'ṇa' etc. occur frequently. With 'ṇa': iron bond, from fig-wood, leaf, fig-wood ash, pigeon meat, pigeon thigh. With 'ṇika': cotton cloth. With 'ṇeyya': deer meat, deer thigh, silk cloth. With 'maya': made of grass, made of wood, made of reed, made of clay. By "in another sense" (4.121), 'maya' also in the dung of cows, cow dung. 67. From 'jatu' (lac), 'saṇa' or 'vā' (optionally). From a noun ending in the genitive case, from 'jatu', in the sense of transformation or part, the suffix 'saṇa' or 'vā' occurs. Transformation of lac, lacquer, made of lac. By "elision" (4.123), frequently there is also suffix elision in the sense of transformation or part of fruits, flowers, roots. Fruits of piyāla tree are piyāla. Flowers of jasmine are jasmine. Root of usīra grass is usīra. Or that designation by the word itself. 68. The suffixes 'kaṇa', 'ṇa', 'ṇikā' in the sense of 'group'. From a word ending in the genitive case, in the sense of 'group', the suffixes 'kaṇa', 'ṇa', 'ṇikā' occur, ending in a gotra suffix. With 'kaṇa': group of kshatriyas, group of humans, from 'ukkha' etc., group of bears, group of camels, group of sheep, group of kings, group of princes, group of elephants, group of cows. With 'ṇa': group of crows, group of alms-seekers. From inanimate things, with 'ṇika': group of cakes, group of tangled things. 69. From 'jana' etc., 'tā'. From 'jana' etc. ending in the genitive case,