English
To bend down, to bend down. He bends down. He bends down. He lifts up. He bends back. Or he might lift up what was bent down. He bends back another bowl. I lie down bent over. Here, "kujjati" and "nikujjati" are synonymous, like the words "carati" and "vicarati," for the meaning is "he makes it face downwards." "Ukkujjati" means "he makes it face upwards." "Paṭikujjati" means "he places face to face." To sink, to sink. He sinks. He sinks down. Sunk. Emerged. To smear, to smear. He smears the earth with cow dung. Verb forms ending in 'ja'. Verbs ending in 'jha' To meditate, to think. He meditates, he contemplates, he considers, he reflects, he ponders. Meditation, contemplation, consideration, reflection, pondering. Contemplation. Teacher, preceptor. Meditator, reciter. Here, meditation is twofold: good meditation and bad meditation. Among these, good meditation is to be seen in phrases like "The brahmin meditates, he burns. I meditate, fearless from all sides." Bad meditation, however, is to be seen in phrases like "He sat meditating here and there. He sat down, meditating with a downcast face." A meditator is one whose habit is to meditate or think, either by contemplating the object or by contemplating the characteristic. Meditator means one who meditates. The word "ajjhāyako" (reciter) arose as a term of reproach for brahmins who were devoid of meditation in the first eon, as in "These do not meditate, these do not meditate, O Vāseṭṭha, thus the third letter in 'ajjhāyakā ajjhāyakā' came into being." But now, they use it as a word of praise with the meaning "he recites," that is, "he turns over the mantras." This meaning, however, should be understood in terms of the root "i" (to go) with the prefix "adhi" (over, upon) in the sense of "to study." Thus, the meaning of this root changes due to the root "i" with the prefix "adhi." With reference to this, "ajjhāyako man is said to be 'bearing'. Jhe is in shining. A lamp shines, firewood shines. Here 'shines' means 'burns'. Indeed, the words 'shining' and 'burning' are synonymous. Jajjha is in rebuking and threatening. He rebukes. Ujjha is in abandoning. Abandoning is casting off. He abandons. It is abandoned. Verb forms ending in Jha. Verbs ending in Ña. Ñā is in knowing. "He knows, they know, you know. Let him know, let them know. It should be known, they should be known," and so on, should be taken according to the usage. He knows, a kinsman, another, knowledge, declaration, designation, request, agreement, perception, sign, wisdom, understanding, knowledge, consciousness. Among these, 'ñātī' means 'he knows'. Again, 'ñātī' means 'a kinsman'. He is called a kinsman because he is to be known as "this one is ours." Similarly, 'ñātako'. 'Añño' (another) means one who does not know or understand matters like those pertaining to this life, hence 'añño', meaning ignorant or foolish. 'Ñattaṃ' is the state of knowing. The Pāli passage "As long as it is for harm, knowledge arises for the fool" is an example. 'Saññāṇaṃ' is a sign. In the causative, forms like "he makes one know, he makes one perceive, he makes one understand" occur. Since Pāli passages like "he knows, he penetrates. He will know his own good or another's good. I will know what is unknown. Some did not understand, some understood" are seen, therefore, 'ñātī' and so on are indeed seen as finite verb forms by way of derivation. Thus, in 'aññātī', 'ā' is a prefix, which is indicated by shortening it due to the desire to pronounce it in conjunction with the following consonant. 'Ñātī' is seen as a finite verb form in the teaching, therefore there is no fault in forming word lists like "ñāti, ñanti. Ñāsī," and so on. Ñā is in killing, pleasing, and sharpening. Killing is causing the cessation of the life faculty. Pleasing is satisfaction. Sharpening is keenness. He kills/pleases/sharpens. Agreeable. Designation. Here, 'ñattī' means 'he kills' or 'he pleases' or 'he sharpens'. And this word 'ñattī' should be understood as a finite verb form, like the word 'vattī' in "vatti etāyāti vācā" (speech is that by which one speaks). Similarly, like the 'te' ending which is a case ending in 'ādatteti', the 'ti' ending which is a case ending the absence of conjunction, and the shortening of the vowel within the root. “Manuñña” means that which pleases the mind, that which delights. This meaning should be understood as derived from the root “ñā” preceded by the prefix “ā” and the word “mana” as an upapada. “Paññatti” means the declaration or destruction of unwholesome states by preventing their various occurrences. Or, it is the production of various kinds of joy in the minds of those listening to the Dhamma through the Dhamma discourse. It is also the sharpening of the wisdom of those with keen intellect in various ways, and thus, it should be understood as the declaration or manifestation by pleasing and sharpening the minds of the listeners. Thus, the forms of roots ending in the palatal class in the Bhūvādi group are completed. Roots ending in the retroflex class Now, the forms of roots ending in the retroflex class are stated – Soṭu in pride. Pride is arrogance. Soṭati. Yoṭu in connection. Yoṭati. Meṭu, Mileṭu in madness. Meṭati. Mileṭati. Kaṭa in covering. Kaṭati. Saṭa in reviling. Saṭati. Laṭa in childishness also. The particle “ca” refers to the preceding. Laṭati. Lāṭo. Saṭa in pain, spreading, motion, and cessation. Pain is suffering. Spreading is diffusion. Cessation of motion is the end of motion, stopping, or making absent, meaning sitting down. Saṭati. Sāṭo is called a cloth. Vaṭa in piercing. Vaṭati. Vaṭo. Vāṭo. Khiṭa in frightening. Kheṭati, ākheṭako, kheṭo, ukkheṭito, samukkheṭito. Siṭa in disrespect. Seṭati. Jaṭaghaṭa in joining. Jaṭati. Jaṭā, jaṭilo, jaṭī. Inner entanglements, outer entanglements, the populace entangled by entanglements. In the causative, “may he untangle this entanglement. It is said that at the moment of the path to Arahantship, one untangles.” Bhaṭa in service. Bhaṭati. Bhaṭo. As a wage-earner. Taṭa in rising. Rising is ascent, elevation. Taṭati. Taṭo, mountain slope, river bank, taṭī, taṭaṃ. Khaṭa in bronze. Khaṭati. Khaṭo. Naṭa in dancing. Naṭati. Naṭo, nāṭakaṃ. Piṭa in sound and collection. Peṭati. Peṭako, piṭakaṃ. The word “piṭaka” is seen in the sense of scripture in phrases like “not by the gift of the piṭaka.” “Then a man might come, taking a spade and a basket,” and so on, in any vessel. Haṭa, to shine. It shines. Hāṭakaṃ, haṭakaṃ. That gold which is called haṭaka. Saṭa, in parts. It parts. Luṭa, to roll. It rolls. Ciṭa, to send. It sends. A messenger. Viṭa, in sound. It sounds. A sounder. Aṭa, paṭa, iṭa, kiṭa, kaṭa, in going. It goes. It goes. It goes. It goes. It goes. Paṭo is seen as a nominal word. Paṭati, it goes to a state of being worn out, thus paṭo. Paṭo means cloth. Indeed, cloth has many names – Paṭo, coḷo, sāṭako, and, vāso, vasana, aṃsukaṃ; Dussa, acchādanaṃ, vatthaṃ, celaṃ, vasani, ambaraṃ. Muṭa, to crush. It crushes. Cuṭa, to lessen. It lessens. Vaṭi, to divide. It divides. A portion. Ruṭi, luṭi, in theft. It steals. It steals. A thief. A thief. Phuṭa, to spread. It spreads. A blister. Ceṭa, to send. It sends. A messenger. Ghuṭa, to turn. It turns. Ruṭa, luṭa, in striking back. It strikes. It strikes. Ghaṭa, to strive. It strives. A pot. Ghaṭo is called a pot. These are its names – Ghaṭo, kumbho, ghaṭī, kumbhī, tuṇḍikiro, and ukkhalī; A large vessel is cāṭi, a very small one would be kuṭṭaṃ; Caṭa, bhaṭa, in reviling, and deṭa. It reviles. It reviles. It reviles. Kuṭa, to be crooked. It is crooked. It is crooked back. Puṭa, to defile. It defiles. Cuṭa, chuṭa, kuṭa, in cutting. It cuts. It cuts. It cuts. Phuṭa, to blossom. It blossoms. Muṭa, in sound of fire, throwing, and crushing. It crushes. Tuṭa, in quarreling. It quarrels. Ghuṭa, in striking back. It strikes. A striker. Verbs ending in ṭa. Verbs ending in ṭha. Ṭhā, in cessation of motion. Cessation of motion is the cutting off of an arising going. It stands, they stand. It stands. It is established. It resolves. It resolves. It is established. It stands. It resolves. It attends. Let it stand. Let it stand. It should stand. Stood, stood. Stood, stood, stood, stood. As long as his body stands. Standing. Mindfulness. They will stand in attendance. He stood, they stood. He did not stand, they did not stand. To stand, to attend. To attend. To resolve, to determine. To resolve, to determine. Having stood, having resolved. Having attended, having resolved. Standing, stability, firmness, permanence. Form, origin. Attendant, standing. Mountain-dweller, earth-dweller. Attending, and so on. There, the word "ṭhāna" is seen in the meanings of sovereignty, stability, moment, and cause. For instance, in "What deed, O Lord of Devas, did you perform to attain this position?" and so on, it is seen in the sense of sovereignty. In "He is skilled in position, an unerring marksman," and so on, in the sense of stability. In "This moment shines forth for the Tathāgata," and so on, in the sense of moment. In "Having known the cause as cause, and the non-cause as non-cause," and so on, in the sense of cause. For a cause is called "ṭhāna" because the result stands there, its existence dependent on it. In sovereignty and stability, And also in moment and cause; In these four meanings, The word "ṭhāna" operates. "Ṭhe" in the sense of doubt. It is doubted. "Ṭhe" in the sense of surrounding. It surrounds. "Paṭha" in the sense of speech on earth. He recites the Dhamma. Recitation, astrologer, he asked the astrologer. He will be a reciter of all. To recite, to recite, having recited, having recited, to recite, having recited, having recited. We would like to explain such divisions of "tuṃ" suffixes and so on everywhere as appropriate, but we do not do so for fear of expanding the text.