English
The Bahubbīhi of two, the Dvanda of four or eight kinds. Thus, in the Padarūpasiddhi, the chapter on compounds, The Fourth. 5. The Chapter on Derivatives Derivatives of Offspring Now, the formation of derivatives in the specific meanings of offspring, etc., from a noun ending in a case-ending, is begun after the noun. There, those that are beneficial, having come from the three genders, are called derivatives (taddhita), this is a designation for the suffixes beginning with ṇa, etc., or those that are beneficial and helpful to nouns are derivatives, thus, by means of an appropriate secondary designation, the suffixes beginning with ṇa, etc., are indeed derivatives. In the analysis, "The offspring of Vasiṭṭha" – From "Gender is also formed," the taking of gender is continued. 361. Or ṇa for offspring. The suffix ṇa occurs optionally from a gender-word in the sixth case in the meaning "his offspring." And that – 362. Suffixes are after roots and gender-words. Suffixes are always after roots and gender-words, thus, by this definition, it occurs only after a gender-word in the sixth case related to the meaning of offspring. A suffix is that from which a meaning comes, or by which meanings are understood, and there is non-use of the word "offspring" due to "non-use of what is already expressed," and there is elision of the case-ending due to "their case-endings are elided." 363. Elision of ṇa of these. The letter ṇa of these derivative suffixes with ṇa as an anubandha undergoes elision. 364. Of the initial vowel or the final consonant and in 'saṇa'. When a 'saṇa' suffix follows, the initial vowel or initial consonant of a word that is not conjoined at the end undergoes 'vuddhi'. 'Conjoined at the end' means having a conjunction at the end; 'not conjoined at the end' is the opposite. Alternatively, the word 'vā' (or) here is for a specific option, and in that case, the meaning is that when a 'saṇa' taddhita suffix follows, the initial vowel of a word in its natural form, which is not conjoined at the end, undergoes 'vuddhi'. Therefore: In 'Vāsiṭṭha' and others, it is always; In 'Oḷumpika' and others, it is optional; No 'vuddhi' in 'Nīlapīta' and others, Due to the specific option. The inclusion of the word 'ca' (and) is for emphasis. To regularize the potential irregularity of that 'vuddhi', a rule is stated. 365. And 'vuddhi' for 'a', 'i', 'u' is 'ā', 'e', 'o'. For these 'a', 'i', 'u' vowels respectively, the 'vuddhi' forms are 'ā', 'e', 'o'. The inclusion of 'ca' is for combining non-'vuddhi' forms, or for emphasis. 'I' and 'u' are 'yu'; 'yu' are 'vaṇṇā' (vowels) so 'yuvaṇṇā'; 'a' and 'yuvaṇṇā' are 'ayuvaṇṇā'. 'Ā' and 'e' and 'o' are 'āyo'. The re-mention of 'vuddhi' is for the 'vuddhi' of the latter part in cases like "negamajānapadā" (citizens and country folk), and here, the phrase "ayuvaṇṇānaṃ" (of 'a', 'i', 'u') is a statement of location-specific rule to prevent the 'āyo' from undergoing 'vuddhi'. Just as for those that have undergone 'vuddhi', No further 'vuddhi' occurs here; So for 'āyo' which are naturally 'vuddhi', No further 'vuddhi' occurs. From that, 'a' becomes 'ā' as 'vuddhi'. Due to the natural state of vowel elision in "saralopomādesappaccayādimhi saralope tu pakatī" (but in vowel elision at the beginning of a suffix, etc., it is natural), and after applying the subsequent bringing forward in "naye paraṃ yutte" (when the latter is joined), and since it is a taddhita, after naming it as such by "taddhitasamāsa" (taddhita compound) and so on, the generation of 'syā' and other endings occurs as before. Vāsiṭṭho, son of Vasiṭṭha, or Vāsiṭṭhā and so on, similar to masculine words. His grandsons and great-grandsons are also Vāsiṭṭhā by that usage. Thus, in all gotra taddhitas, the suffix comes only from the primary natural form. In the feminine, due to being a 'ṇa' suffix ending, the 'ī' suffix is added to the word 'vāsiṭṭha' by "ṇava ṇika ṇeyya ṇa ntūhī". After performing vowel elision and so on, and since it is a feminine suffix ending, after naming it as such by the 'ca' inclusion in the rule "taddhitasamāsa" and so on, the generation of 'syā' and other endings occurs, Vāsiṭṭhī. like `ī kaññā`, Vāsiṭṭhī, Vāsiṭṭhiyo, and so on, like feminine nouns. In the neuter, `vāsiṭṭhaṃ` (offspring), `vāsiṭṭhāni` (offspring), and so on, like the word `citta`. Thus, further on, the three genders of words ending in `taddhita` should be understood. Bhāradvāja's son is Bhāradvāja. Vesāmitta's son is Vesāmitta. Gotama's son is Gotama. And here, due to the absence of short `a` and `u` vowels, there is no lengthening of `ā` etc. Vasudeva's offspring is Vāsudeva. Baladeva. But in words like "Cittako" and so on, due to ending in a conjunct consonant, there is no lengthening. In the analysis "offspring of Vaccha", when the `ṇa` suffix is obtained, the word `vā` (or) from "vā ṇa'pacce" (or `ṇa` for offspring) applies everywhere in the `taddhita` rules. Therefore, optional forms occur everywhere. The word "offspring" applies until the understanding of connection. 366. `ṇāyana` and `ṇa` from `vaccha` and so on. From `Vaccha`, `Kacca`, and so on, from a group of lineage words ending in the sixth case, the suffixes `ṇāyana` and `ṇa` occur optionally in the sense of "his offspring". Everywhere, the `ṇa` indicatory letter is for lengthening. The rest is as before. The special feature is the absence of lengthening due to ending in a conjunct consonant. Vacchāyano, Vacchāno, or Vaccha's son. Similarly, Kacca's son is Kaccāyano, Kaccāno. Moggalla's son is Moggalāyano, Moggalāno. Similarly, Aggivessāyano, Aggivessāno. Kaṇhāyano, Kaṇhāno. Sākaṭāyano, Sākaṭāno. Muñcāyano, Muñcāno. Kuñjāyano, Kuñjāno, and so on. This is an open class (group). In the analysis "offspring of Kattikā" – 367. `ṇeyya` from `kattikā` and so on. This word `ādi` (and so on) is used in the sense of 'kind' or 'type'. From `Kattikā`, `Vinatā`, `Rohiṇī`, and so on, from feminine words, the suffix `ṇeyya` occurs optionally in the sense of "her offspring". When the case ending is dropped, there is a natural state (no change) as in "pakati cassa sarantassā" (its natural state for a word ending in a vowel). Kattikeyyo, or Kattikā's son. Similarly, Vinatā's offspring is Venateyyo. The `i` becomes `e` (lengthening). Rohiṇī's son is Rohiṇeyyo. Gaṅgā's offspring is Gaṅgeyyo. Bhaginī's son is Bhāgineyyo. Nadī's son is Nādeyyo. Similarly, Anteyyo, Āheyyo, Kāmeyyo. Suciyā's offsp should be considered as *soceyyo*, where the *u* becomes *o* by augmentation, and *bālāya apaccaṃ* becomes *bāleyyo*, and so on. When the derivation is ‘‘Dakkhassāpaccaṃ’’ and *ṇa* is due – 368. *Ato ṇi vā*. From a noun ending in *a*, the suffix *ṇi* may optionally occur in the sense of ‘‘his offspring’’. *Dakkhi*, *dakkhī*, *dakkhayo*, *doṇassa apaccaṃ* becomes *doṇi*. Similarly, *vāsavi*, *sakyaputti*, *nāṭaputti*, *dāsaputti*, *dāsarathi*. *Vāruṇi*, *kaṇḍi*, *bāladevi*, *pāvaki*, *jinadattassa apaccaṃ* becomes *jenadatti*, *suddhodani*, *anuruddhi*, and so on. Again, by the word *vā*, the suffix *ṇika* in the sense of offspring, and the suffix *ṇya* from *aditi* and so on. For example, *sakyaputtassa putto* becomes *sakyaputtiko*, by ‘‘tesu vuddhī’’ and so on, the *k* becomes *y*, *sakyaputtiyo*. Similarly, *nāṭaputtiko*, *jenadattiko*, *vimātuyā putto* becomes *vemātiko*. In the sense of ‘‘Aditiyā putto’’, the suffix *ṇya* occurs, and augmentation. 369. *Avaṇṇo ye lopañca*. The vowel *a* undergoes elision when followed by the suffix *ya* in a taddhita formation. By the word *ca*, the vowel *i* also undergoes elision, so the *i* is elided, and by ‘‘yavataṃ talanadakārānaṃ byañjanāni ca la ña jakārattaṃ’’, the cluster *tya* becomes *ca*, and by ‘‘paradvebhāvo ṭhāne’’, it is doubled, becoming *ādicco*. Similarly, *ditiyā putto* becomes *decco*. When the suffix *ṇya* is applied in the sense of ‘‘Kuṇḍaniyā putto’’ – ‘‘Kvacādimajjhuttaresū’’ is understood. 370. *Tesuvuddhilopāgamavikāraviparītādesā ca*. In these initial, middle, and final positions, in cases not covered by specific rules, and without contradicting the words of the Buddha, sometimes augmentation, elision, insertion, alteration, and reverse substitution occur. Thus, even though it ends in a consonant cluster, there is initial augmentation, and with the elision of *i*, *ṇya* becomes *ñādesa*, so *koṇḍañño*. *Kuruno putto* becomes *korabyo*, here too, by the same rule, *u* becomes *ava*. *Bhātuno putto* becomes *bhātabyo*. In the derivation ‘‘Upagussa apaccaṃ’’ – 371. *Ṇavopagvādīhi*. From *upagu*, *manu*, and similar groups of gotra names ending in *u*, the suffix *ṇava* may optionally occur in the sense of ‘‘his offspring’’. The word *ādi* here indicates a type, so this rule applies only to those ending in *u*. *Opagavo*, *opagavī*, *opagavaṃ*. *Manuno apaccaṃ* becomes *mānavo*. *Mānus* the 'o' suffix is used for descendants. When the 'a' suffix is added, the form is 'rūpa'. The descendant of Bhaggu is Bhaggavo. The descendant of Paṇḍu is Paṇḍavo. The descendant of Upavinda is Opavindavo, and so on. In the sense of "descendant of a widow"— 372. The 'ṇa' suffix from 'vidhavā' and others. The 'ṇa' suffix optionally occurs from 'vidhavā' and others in the sense of a descendant. 'Vidhavā' means "one whose husband (dhava) is gone (vigata)". 'Vedhavero' means "descendant of a widow". 'Bandhukero' means "son of a courtesan (bandhukī) or an unchaste woman (abhisāriṇī)". 'Sāmaṇero' means "son of a samaṇa (monk) or an upajjhāya (preceptor), in the sense of one who is like a son". 'Nāḷikero', and so on. This concludes the 'apaccataddhita' (descendant suffixes). The 'saṃsaṭṭhādi' (mixed and other meanings) suffixes. In the analysis "mixed with oil"— 373. The 'ṇika' suffix for that with which it is mixed, or by which one crosses, or by which one moves, or by which one carries.