English
Even if unstated, such a division should be applied everywhere as far as possible according to the method. But where a specific example from the Pāli text is desired, there we will show it. "Vaṭha" in the sense of thickness. It is thick. Thick. "Vaṭhara" is a word to be spoken in the sense of a thick, dense body. Thus, in the Vinaya Commentary, it is said: "'Vaṭhara' means thick, it means this monk is thick and has a dense body." "Maṭha" in the sense of dwelling. He dwells. Dwelling. "Kaṭha" in the sense of difficult living. He lives with difficulty. Difficult. "Raṭha" in the sense of reviling. He reviles. "Sāṭha" in the sense of force. Force. Kāra means overpowering the weak by one's own strength according to one's intention. He overcomes. An overcomer. Uṭh, Ruṭh, Luṭh in harming. He harms. He harms. He harms. Piṭh in harming and defiling. He harms. A pot. Saṭh in deceit. And the particle 'ca' is for previous meanings. He deceives. Saṭho, a deceiver, is called a trickster. Suṭh in obstructing movement. Obstructing movement is obstruction of movement. He obstructs. Kuṭh, Luṭh in laziness. And the particle 'ca' is for previous meanings. He is lazy. A lazy person. He is lazy. A lazy person. Suṭh in drying. He dries. Ruṭh, Luṭh, Aṭh in movement. He moves. He moves. He moves. Veṭh in wrapping. He wraps, he unwraps. Wrapping, unwrapping. Vaṭh in solitary wandering. He wanders alone. Maṭh, Kuṭh in sorrow. He grieves. He grieves. Eṭh, Heṭh in tormenting. He torments. He torments. He torments. Tormenting. Luṭh in striking. He strikes. Paṭh in proclaiming. He proclaims. Luṭh in defiling. He defiles. Forms of roots ending in Ṭha. Roots ending in Ḍa. Ḍi in moving through the air and simply in moving. He flies, he moves. Flying. The bird flying high. Those who formerly flew towards me. Ḍi in throwing and flying up. He throws. He flies up. These outsiders, heretics, they delight in their views; I do not approve of their doctrine, they are not skilled in the doctrine. And here, "pāsaṇḍā" means "they throw a snare," thus "pāsaṇḍā." The meaning is they throw the snare of views into the minds of beings. Or else, they throw and fly up the snare of craving and the snare of views, thus "pāsaṇḍā." Muḍi in shaving. He shaves. They shaved the boy. Shaven. Cuḍḍa in making gestures. He makes gestures. Aḍḍa in applying. He applies. Gaḍi in a part of the face. He swells. A cheek. Huḍi, Piḍi in collecting. He collects. He collects. A lump. Hiḍi in movement. He moves, he wanders about. Kuḍi in burning. He burns. A pit. Vaḍi, Maḍi in wrapping. He wraps. He encircles. A circle. Bhaḍi in reviling. He reviles. Reviling. A reviler. Maḍi in adorning. He adorns. Adorning. Tuḍi in pecking. He pecks. A beak. He goes, having taken with his beak. yya. Bhuḍi in nourishing. He nourishes. Caḍi in anger. He is angry. Fierce. Outcast, fierceness. Saḍi in pain. He suffers. Painful. Taḍi in striking. He strikes. Cavil. Paḍi in going. He goes. Wisdom, wise. Here, paṇḍā means wisdom. For it goes even into subtle matters, it knows the nature of suffering and oppression, thus it is called "paṇḍā". Paṇḍita means one who has gone forth from this by wisdom. Or, one for whom wisdom has arisen is paṇḍita. One who goes with the movement of knowledge is also paṇḍita. Thus it is said in the commentary: "Paṇḍitā means those who go. The meaning is, they go with the movement of knowledge in matters of this world and the next." Gaḍi in intoxication. He is intoxicated. Khaḍi in churning. He churns. Crushed, broken. Laḍi in churning the tongue. He churns the tongue. Stammerer. Verb forms ending in ḍa. Verbs ending in ḍa Vaḍḍha in growing. He grows. Increaser of prosperity, increaser of wealth, grown, old. And here, 'va' becomes 'ba', 'a' becomes 'u'. Kaḍḍha in pulling. He pulls, draws near, pulls down. Unwillingly they pull around, like crows an owl. These are verb forms ending in ḍha. Verbs ending in ṇa Aṇa, raṇa, vaṇa, bhaṇa, maṇa, kaṇa in sound. He sounds. A sound-maker, a brahmin. He sounds. Sound. He sounds. A sound-maker. He speaks. A speaker. He sounds. A sound-maker. He sounds. One-eyed. There, brāhmaṇa means one who sounds the brahma, meaning one who recites mantras. But grammarians say "brāhmaṇa is a descendant of Brahma." But the Noble Ones say brāhmaṇa is one who has banished evil. Brahmin, Sottiya, Vipra, Bhovādī, and Brahmabandhu; Son of Brahma, twice-born, Brahma, and son of Kamalāsana; The word raṇa occurs in the sense of defilements in phrases like "states with defilements, states without defilements". For defilements are called raṇa because they make one cry out and lament. "The archer, unequalled, the prince, mighty; Having made battle with all enemies, he attained self-restraint." Here it occurs in the sense of battle. Having made battle. indeed, it means "having made war". In the phrase "making a noise of grass and wood, they ran in all eight directions", it refers to pulverizing. For "making a noise" indeed means "pulverizing". Thus, even the explanation of meaning is made by taking the meaning known as sound within itself, according to the intended meaning, and not according to the various meanings of the root; this should be understood. Or, there can be an excessive connection of meaning for the roots, therefore, it should be understood that the explanation of meaning is made in this way. Bhaṇa: in speaking. He recites a protective chant, he speaks a word. A long reciter, a pleasant speaker, a recitation section. Here, a recitation section means – Eight syllables make one line, One verse has four lines; One verse is considered a text, A text has thirty-two syllables; Of texts with thirty-two syllables, Two hundred and fifty, indeed; Is considered one recitation section, Which is eight thousand syllables. Thus, a text of eight thousand syllables is called. Oṇa: in removing. He removes. Soṇa: in sound and movement. It sounds, a dog. Soṇa, siloṇa: in gathering. He gathers. He gathers. Ghiṇi, ghuṇi, ghaṇi: in taking. He takes. He takes. He takes. Ghuṇa, ghuṇṇa: in going. He goes. He goes. Paṇa: in transaction, and in praise. A merchant transacts, meaning he conducts business. A faithful person praises the Buddha, meaning he extols him, a market, a village with a market. Gaṇa, raṇa: in movement. He moves. He moves. Caṇa, saṇa: in giving. He gives. He gives. Phaṇa: in movement. He moves. A hood. Veṇu: in knowledge, thought, and observation. He knows/thinks/observes. Pīṇa: in swelling/fattening. Swelling is fullness. He swells/is fat. A fat person does not eat by day, a strong-armed ogre. Miṇa: in harming. He harms. Duṇa: in movement and. The particle "ca" implies harming. He moves/harms. Saṇa: in indistinct sound. It sounds. The great forest sounds. "It sounds" means "it roars" as it were. Tuṇa: in crookedness. He is crooked. Puṇa: in skill. He is skilled, he is skilled. A subtle doctrine. And here, the words "nipuṇa" (skilled), "saṇha" (fine), "sukhumā" (subtle) are synonyms, like the words "kusala" (clever), "cheka" (expert), "dakkha" (skillful); this should be understood. Mu does not confess. He shaves. in the instrument of sound. He sounds. in cutting. He cuts. in abandoning. Abandonment of enmity is veramaṇi. in scattering and shaking. He scatters. Others scatter the charcoal pit. These are verb forms ending in ṇa. Thus, the verb forms ending in ṭa-class letters in the Bhūvādi group are completed. Verbs ending in ta Now, the verb forms ending in ta-class letters are stated – to protect. Protection is safeguarding. He protects. Protection, lineage, constellation. Protectors from suffering. Possessions acquired with difficulty, these the father destroyed. There, lineage means that which protects the family, thus lineage. For example, the word "Gotama, Kassapa," etc., which proceeds, protects the word and the intellect by being of a definite subject, thus lineage. Just as the intellect does not function without its object, so too the designation without its designated object. Therefore, that meaning called lineage is said to protect them. And who is that? The common form of that family, common to other family traditions, gathered by the first ancestor of that family, common to those included in that family. Constellation means that which protects its movement by not going with uneven motion but by going in its own path, thus constellation. That is of twenty-seven kinds, such as Assayuja, etc. Thus, Assayuja, Bharaṇī, Kattikā, Rohiṇī, Migasiro, Addā, Punabbasu, Phusso, Assaliso, Māgho, Pubbaphagguṇī, Uttaraphagguṇī, Hattho, Cittaṃ, Svāti, Visākhā, Anurādhā, Jeṭṭhā, Mūlaṃ, Pubbāsaḷhaṃ, Uttarāsaḷhaṃ, Sāvaṇaṃ, Dhanasiṭṭhā, Satabhisattaṃ, Pubbabhaddapadaṃ, Uttarabhaddapadaṃ, Revatī – these are the twenty-seven constellations. These do not abandon their path even slightly, some are fast, some are slow, sometimes fast, sometimes slow, not going with uneven motion like this and that, but like wheels joined in a sequence, they revolve around Sineru in a circle with equal speed, going in their own path. Thus, these con They go for a moment, they protect, thus they are called constellations. But the ancients, by way of the hard element, said, "They do not decay, they do not perish, thus they are constellations." "Nakkhatta, joti, rikkha" these are the names for constellations and stars. "Uḷu, tārā, tārakā" these, however, are common names for all stars. "Osadhī" is the name of a particular kind of star. "Citi" means "to mark." Marking is a sign, a characteristic, a making of a mark. "Cetati" means "it marks." The meaning is "it makes a sign." Since it is stated as an ī-ending, from this root, like from the root "saki saṅkāya," there is no insertion of "niggahīta." This rule applies to other similar instances. "Pata" means "to go." "Patati" means "it falls." "Papatati" means "it falls down." "Papātaṃ" means "a fall." "Papateyyahaṃ" means "I might fall."