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elision optionally occurs. He will see, he will see. He will be able, he will be able. He will be, he will be. 70. Of kayireyya, kayireyyum, etc. From kayir, of the following eyyum, etc., elision of eyya occurs. They should do. You should do. You (pl.) should do. I should do. We should do. 71. Ṭā (occurs). From kayir, of the following eyya, ṭā occurs. He should do. 72. Of eth, ā (occurs). From kayir, of the following eth, ā occurs. You (pl.) should do. 73. From labh, of iṃ and ī, thaṃ and thā optionally (occur). From labh, of iṃ and ī, thaṃ and thā optionally occur. I obtained, I obtained. He obtained, he obtained. 74. Preceded by a heavy syllable, preceded by a short vowel, re (occurs), of nt and ntī. After a heavy syllable, after a short vowel, of the following nt and ntī, re optionally occurs. They go, they go. Going, going. They will go, they will go. Going (future), going (future). What (if not) preceded by a heavy syllable? Cook. What (if not) short? They are. 75. Of eyy, eyyā, eyyāsi, eyyam, ṭe (occurs). Of eyy, etc., ṭe optionally occurs. He should do, he should do. You should do, you should do. I should do, I should do. 76. Of the verbal suffix o, u (occurs), in the following case. Of the verbal suffix o, u occurs, in the context of the following case. He stretches. 77. In the preceding case, optionally sometimes. Of the verbal suffix o, u optionally occurs sometimes, in the preceding case. He begs, he begs. 78. Of eyyāma, emu (occurs), and (u). Of eyyāma, emu, optionally occurs, and u. We should be. We should be, we should be. Thus, in Moggallāna's Grammar, in the commentary, The section on tyā, etc., the sixth. 7. The Seventh Section (ṇvādi) "Frequently" (1.58) "for the purpose of action" And everywhere it is applied. 1. Move, tear, make, abandon, generate, gather, establish, taste, accomplish, scratch, throw, break, go, smell, with ṇu. "Cara" is in moving and eating. "Dara" is in tearing. "Kara" is in making. "Raha" is in abandoning. "Jana" is in generating. "Sana" is in gathering. "Tala" is in establishing. "Sāda" is in tasting. "Sādha" is in accomplishing. "Kasa" is in scratching. "Asa" is in throwing. "Caṭa" is in breaking. "Aya" is a root meaning "to go". "Vā" is in moving and and smelling. From these verbs, the suffix ṇu frequently occurs. By the rule "Assā ṇānubandhe" (5.84), the 'a' before the last letter becomes 'ā'. "Cāru" (beautiful) comes from "carati" (moves) in the heart with a pleasing nature. "Dāra" (wood) comes from "darīyati" (is torn). "Kāru" (artisan) comes from "karoti" (makes), or Magha, or Visukamma. "Rāhu" (the Asura king) comes from "rahati" (destroys) the special beauty of the moon and so on. "Jānu" (knee) comes from "jāyati" (is born) by which movement happens, the joint of the thigh and leg. "Sānu" (mountain plateau) comes from "saneti" (produces) devotion in oneself, a mountain region. "Tālu" (palate) comes from "talanti" (are established) where the teeth are established, a part of the mouth. "Sādu" (sweet) comes from "sā dīyati" (it is given) or "assādīyati" (it is tasted). "Sādhu" (good person) comes from "sādheti" (accomplishes) one's own and others' welfare. "Kāsu" (pit) comes from "kasīyati" (is scratched). "Āsu" (swift) comes from "asati" (moves) with swiftness. "Cāṭu" (pleasing) comes from "caṭati" (breaks) or "bhindati" (destroys) unpleasantness. "Āyu" (life) comes from "ayanti" (go) or "pavattanti" (proceed) by which beings exist. By the rule "Assā ṇāpimhi yuka" (5.91), "yuka". "Vāyu" (wind) comes from "vāti" (blows) or "gacchati" (goes). 2. Bear, die, move, cross, go, pour, strike, stretch, think, wander, dwell, sound, grow, cover, sound, see, beg, doubt, rule, bind, worship, go, go, dwell, touch, praise, bind, with u. "Bhara" is in bearing. "Mara" is in abandoning life. "Cara" is in moving and eating. "Tara" is in crossing. "Ara" is in going. "Gara", "Ghara" are in pouring, or the 'a' is dropped from 'gira'. "Hana" is in harming. "Tana" is in stretching. "Mana" is in knowing. "Bhama" is in unsteadiness. "Kita" is in dwelling. "Dhana" is in sounding. "Baṃha", "Braha", "Brūha" are in growing. "Kamba" is in covering. "Amba" is in sounding. "Cakkha", "Ikkha" are in seeing. "Bhikkha" is in begging. "Saṃka" is in doubting. "Inda" is in supreme lordship. "Anda" is in binding. "Yaja" is in worshipping deities. "Aṭa", "Paṭa" are in going. aṇa-saddattho, asa-khepane, vasa-nivāse, pasabādhane, paṃsa-nāsane, bandha-bandhane, from these verbs, meaning 'to act', 'to throw', 'to dwell', 'to oppress', 'to destroy', 'to bind', the suffix 'u' is formed. Bharatīti bhara=bhattā. He who supports, is a husband. Marati rūpakāyena sahevāti maru=devo, nijjaladeso ca. He who dies with the physical body, is a god, and a desert. Carīyati bhakkhīyatīti caru=habyapā ko. That which is eaten, is an oblation. Taranti anenāti taru=rukkho. That by which one crosses, is a tree. Arati sūnabhāvena uddhaṃ gacchatīti aru=vaṇo. That which goes upwards in a swollen state, is a wound. Garati siñcati, girati vamati vā sissesu sinehanti garu=ācariyo. He who sprinkles, or pours out, or vomits forth, affection upon his pupils, is a teacher. Hanati odanādīsu vaṇṇavisesaṃ nāsetīti hanu=vadanekadeso. That which destroys the distinct color in rice and so on, is a jaw, a part of the face. Tanoti saṃsāra dukkhanti tanu-sarīraṃ. That which extends the suffering of transmigration, is the body. Maññati sattānaṃ hitāhitanti manu=pajāpati. He who considers the welfare and harm of beings, is Manu, the lord of creatures. Bhamati calatīti bhamu=nayano patiṭṭhānaṃ. That which moves, is the eyebrow, a place of rest. Ketati uddhaṃ gacchati, upari nivasatīti vā ketu=dhajo. That which goes upwards, or dwells above, is a banner. Dhanati saddaṃ karotīti dhanu=cāpo. That which makes a sound, is a bow. Baṃha iti niddesā umhi niccaṃ niggahītalopo, baṃhati vuddhiṃ gacchatīti bahu=anappakaṃ. From the root 'baṃha' as indicated, the 'ṃ' is always dropped in 'u', that which grows, is much, not little. Kambati saṃvaraṃ karotīthi kambu=valayo, saṅkho ca. That which makes a covering, is a bracelet, and a conch. Ambati nādaṃkarotīti ambu=vāri. That which makes a sound, is water. Cakkhati rūpanti cakkhu=nayanaṃ. That which sees forms, is the eye. Bhikkhatīti bhikkhu=samaṇo. He who begs, is a monk. Saṃkiratīti saṃku=sūlaṃ. That which scatters, is a stake. Indati nakkhattānaṃ paramissariyaṃ pavattetīti indu=cando. He who exercises supreme dominion over the stars, is the moon. Andanti bandhanti sattā etāyāti andu=saṅkhalikā. That by which beings are bound, is a fetter. Yajanti anenāti yaju=vedo. That by which one sacrifices, is the Yajur Veda. Paṭati byattabhāvaṃ gacchatīti paṭu=vicakkhaṇo. He who attains clarity, is skillful. Aṇati sukhumabhāvena pavattatīti aṇu=sukhumo, vīhibhedo ca. That which moves in a subtle state, is subtle, and a grain of rice. Asanti pavattanti sattā etehīti asavo=pāṇā. Those by which beings exist, are the breaths. Sukhaṃ vasantyanenāti vasu=dhanaṃ. That by which one dwells happily, is wealth. Pasīyati bādhīyati sāmikehīti pasu. Catuppado. That which is oppressed by its owners, is cattle. A quadruped. Paṃsati sobhāvisesaṃ nāsetīti paṃsu=reṇu. That which destroys beauty, is dust. Bandhīyati sinehabhāvenāti bandhu=ñāti. He who is bound by affection, is a relative. 3. Bandhā ū vadho ca. Bandha-bandhane timasmā ū hoti, bandhassa vadhādeso ca. From the root 'bandha' meaning 'to bind', the suffix 'ū' is formed, and 'bandha' is replaced by 'vadha'. Pañcahi kāmaguṇehi attani satthe bandhatīti vadhū-suṇisā, itthīca. She who binds herself to a husband with the five cords of sensual pleasure, is a daughter-in-law, and a woman. 4. Jambādayo. Jambūādayo saddāūpaccayantā nipaccante, nipātanaṃ appattassa pāpanaṃ pattassa paṭis The words beginning with 'jambū' ending with the suffix 'ū' are formed irregularly. Irregular formation is the derivation of what is not derivable, and the rejection of what is derivable. And `edha`. From `jani`, `ū` comes, and `buka` augmentation. The `n` of `manānaṃ` (5.96) is suppressed, and the suppressed `m` becomes `vagganto` (1.41). It is born, or caused to be born, `jambū` = a rose-apple tree. For `bhami`, `a` is dropped. It moves, it trembles, `bhū` = the earth. From `karoti`, `ū` comes, and `kandhu` also. The final consonant of the root becomes `pararūpa` (5.95). It causes the production of blood, `kakkandhū` = a jujube tree. From `lamba` (to hang down), `ā` is prefixed. Initial consonant cluster dropped, long and short vowels. It hangs down, it sags, `alābū` = a gourd. From `sara` (to go, harm, think), `ū` comes, and `abhuka` also. It goes, it moves, `sarabhū` = a great river. It harms living beings, `sarabū` = a kind of small creature. From `cama` (to eat), It eats, it devours, `camū` = an army. From `tana` (to spread), It spreads the suffering of `saṃsāra`, `tanu` = body. Similarly, others should be seen from usage. 5. `Tapu`, `usa`, `vidha`, `kura`, `putha`, `muda` (take) `ku`. From `tapa` (to heat), `usa` (to burn), `vidha` (to pierce), `kura` (to sound), `putha` or `patha` (to spread), `muda` (to rejoice), `ku` comes from these. The `k` suffix (5.85) means no `e` or `o` change. From the root `tapa` itself, `i` comes. It is heated, `tipu` = a kind of metal. It burns, it causes burning, `usu` = an arrow. It pierces darkness with its rays, `vidhu` = the moon. He speaks of what should and should not be done, `kuru` = a king. `kuravo` = a country. It spreads by its greatness, `puthu` = wide. It rejoices, or is rejoiced, `mudu` = soft. 6. `Sindhu` and so on. From `sanda` (to flow), `i` comes, and `dha` is substituted for the end, by rule. It flows, it pours forth, `sindhu` = a river. For `vahisu`, the end is lengthened, etc.