English
'gacchati' (goes) becomes 'gantā' (goer). By "Gama khana hanādīnaṃ tuṃ tabbādīsu na", the end of the root becomes 'na'. Thus, 'khanati' (digs) becomes 'khantā' (digger). 'hanati' (strikes) becomes 'hantā' (striker). 'maññati' (thinks) becomes 'mantā' (thinker). 'pāleti' (protects) becomes 'pāletā' (protector), or 'pālayitā'. In the causative, 'bhāveti' (causes to be) becomes 'bhāvetā' (causer of being), 'bhāvayitā'. Similarly, 'sāretā', 'sārayitā'. 'dāpetā', 'dāpayitā'. 'hāpetā', 'hāpayitā'. 'nirodhetā', 'nirodhayitā'. 'bodhetā', 'bodhayitā'. 'ñāpetā', 'ñāpayitā'. 'sāvetā', 'sāvayitā'. 'gāhebhā', 'gāhayitā'. 'kāretā', 'kārayitā'. 'kārāpetā', 'kārāpayitā', and so on. In the 'āvī' suffix, 'disa' (to see). In the sense of 'saw', 'sees', or 'will see' fear, the 'āvī' suffix is used. By "kvaci dhātū" and so on, 'disa' becomes 'dassa'. 'bhayadassāvī' (one who sees fear), 'bhayadassāvino', and so on. Should be led like a staff. In the feminine, showing fear. In the neuter, the mind showing fear. In the teaching of 'sāsa', in the sense that it teaches the world with its devas, in terms of visible phenomena, etc. – 574. From 'sāsa' and others, 'ratthu'. From the roots 'sāsa' and so on, the suffix 'ratthu' occurs. By the rule "ranto rādi no" when 'ra' is present, deletion of initial 'ra', deletion of vowel, etc., designation as a noun, occurrence of case endings, etc., lengthening to 'ā', deletion of 'si'. Teacher, teachers. 'Pā' in the sense of protecting, in the sense that he protects his son – 575. From 'Pā' and others, 'ritu'. From the group of roots 'Pā' and so on, the suffix 'ritu' occurs, deletion of initial 'ra', deletion of vowel, etc. Father. 'Dhara' in the sense of holding, she who is borne by mother and father, thus 'dhītā' (daughter), by the rule "sometimes for roots", etc., the 'i' vowel is lengthened. 'Māna' in the sense of honoring, in the sense that she honors her son with righteousness – 576. From 'Māna' and others, 'rātu'. From the roots 'Māna', 'Bhāsa', and so on, the suffix 'rātu' occurs, deletion of initial 'ra'. Mother. 'Bhāsa' in the sense of clear speech, he who speaks first, thus 'bhātā' (brother), etc. 'Visa' in the sense of entering, preceded by 'pa', in the sense of he entered, he enters, or he will enter – 577. From 'Visa', 'Ruja', 'Pada', and others, 'ṇa'. From the roots 'Visa', 'Ruja', 'Pada', and so on, the suffix 'ṇa' occurs after them, thus 'ṇa' suffix. And because it is designated as 'kita', it occurs in the agentive sense, designation as causative, deletion of 'ṇa', and lengthening. Entry. Similarly, 'ruja' in the sense of disease, he was ill, he is ill, or he will be ill, thus 'rogo' (disease), by the rule "for 'ka', 'ga', 'ca', 'ja'", the 'ja' becomes 'ga', it arises, thus 'uppādo' (arising). 'Phusa' in the sense of touching, he touched, he touches, he will touch, or they are connected with it, thus 'phasso' (contact), by the rule "sometimes for roots", etc., 'phusa' becomes 'phassa', because it ends in a conjunct, there is no lengthening. It becomes, thus 'bhāvo' (state). 'Uca' in the sense of coming together, it comes together, thus 'oko' (collection), the 'ca' becomes 'ka'. 'Aya' in the sense of going, he went, he goes, he will go, or it goes from here, thus 'āyo' (income). 'Budha' in the sense of understanding, he understands rightly, thus 'sambodho' (perfect enlightenment), he brings, thus 'āhāro' (food), he strikes, thus 'upaghāto' (harm), by the rule "for 'han', 'ghāta' is substituted", 'ghāta' is the substitute. 'Ranja' in the sense of coloring/attachment, in the sense that it colors/is attached, the 'ṇa' suffix occurs. 578. Niggahīta, initial of a conjunct, 'na'. The 'na' sound which is at the beginning of a conjunct consonant becomes a niggahīta. Of the niggahīta, the class... antattaṃ, the letter ja becomes ga, raṅgo. 579.When ṇa is present, ranja becomes jo in the sense of 'making' or 'means'. When the suffix ṇa, which signifies 'making' or 'means', is applied, the nj of the root ranja, which is its final part, is replaced by the letter ja. Here, indeed – When ṇa is present, in the sense of 'means' for ranja, due to the prescription of the substitution of ja; it should be understood that ṇa can occur in the agentive case, even when not the direct agent. That by which one is delighted is rāgo; or that by which one is delighted is rāgo; or that which delights itself is rāgo. By the division of the rule "When ṇa is present, ranja becomes jo," the letter ja is produced. That by which one is trodden is pādo; that by which one is pricked is patodo; that by which one becomes old is jāro. Similarly, dāro. And so in the case of actions, etc., that which is enjoyed is bhogo. Similarly, bhāgo, bhāro, that which is obtained is lābho, that which is spoken is vohāro, that which is given is dāyo, that from which one is obstructed is vighāto, that where one dwells is vihāro, that in which one delights is ārāmo. Similarly, papāto, etc. "Ṇa" continues to apply. 580.And in the sense of 'being'. In the sense of 'being', when 'being' is to be expressed, the suffix ṇa is applied to roots. It is being, or the act of being is bhāvo; it is cooked, or the act of cooking is pāko, "ka, ga, ca, ja" becomes ka. Sica in the sense of flowing, the act of flowing is seko. Suca in the sense of sorrow, the act of sorrowing is soko. Caja in the sense of abandoning, it was abandoned, it is abandoned, it will be abandoned, or the act of abandoning is cāgo. Yaja in the sense of worshiping deities, associating, making, giving, it was worshiped, it is worshiped, it will be worshiped, or the act of worshiping is yāgo, the act of joining is yogo. Bhaja in the sense of serving, it was served, it is served, it will be served, or the act of serving is bhāgo, it was delighted, it is delighted, it will be delighted, or the act of delighting is rāgo, ja becomes ga. Daha in the sense of burning to ashes, it was burned, it is burned, it will be burned, or in the sense of the act of burning, the suffix ṇa is applied. "Ṇamhi, vā" also continues to apply. 581.Daha's da becomes la. The letter da of the root daha optionally becomes la when the suffix ṇa is present. Pariḷāho, paridāho. Bhanja in the sense of crushing, the act of crushing is bhaṅgo. Sanja in the sense of attachment, the act of attaching is saṅgo, na becomes niggahīta. It is made by combining with suffixes, or it is made by that, in the sense of By "visaruja" and so on, in the sense of "saṅkharaṇa," the ṇap-suffix by "bhāve ca." "Ṇamhi" continues. 582. For karoti after pura, sam, upa, pari, kha and khara optionally, and in tappaccayas. When "karoti" follows "pura," "sam," "upa," "pari," "kha" and "khara" are optional substitutions before the tap-suffix and the ṇap-suffix. By the plural "tappaccayesu," it includes "tuṃ," "tva," and so on. Even for a verbal substitute, by treating it as a verb, "vuddhi" occurs by "asaṃyogantassa vuddhi kārite," as in "saṅkhāro." Likewise, "parikkhāro," "purekkhāro." What if optional? Upakāro. "Lubha" means greed. They are greedy by it, or one is greedy oneself, or it is just the act of greed, thus "lobho." "Dusa" means displeasure. They are displeased by it, or one is displeased oneself, or it is just the act of displeasure, thus "doso." "Muha" means bewilderment. They are bewildered by it, or one is bewildered oneself, or it is just the act of bewilderment, thus "moho." And so on, to be applied appropriately in agent, instrument, or state. "Gaha" means grasping. In the sense of "is grasped," the ṇap-suffix in the passive, by "visaruja" and so on. 583. For Gaha, ghara optionally in ṇe. For the root "gaha," "ghara" is an optional substitution before the ṇap-suffix. With vowel elision and so on, "gharaṃ," "gharāni." What if optional? Gaṇhāti, gahaṇaṃ, or gāho. In the sense of "comes into being" – 584. And kvi. The kvi-suffix occurs after all roots. And being "kit," it is in the agentive sense. 585. And elision of kvi. The entire kvi-suffix is elided. Being "kit"-ending, it is treated like a noun, and "syādi" endings occur, with "si" elision, thus "sambhū." Similarly, "vibhavatīti" becomes "vibhū," "abhibhū," "sayambhū." Likewise, "dhū" means shaking. "Sandhunāti" becomes "sandhū." "Bhā" means shining. "Vibhāti" becomes "vibhā." "Pabhāti" becomes "pabhā." Where they shine or speak together, thus "sabhā." With "sa" for "saha," and niggahīta elision. In the sense of "goes by the arm," the kvi-suffix occurs. 586. Elision of the root-final in kvi. The final consonant of the root is elided before the kvi-suffix. Kvi-elision, "bhujago." Similarly, "urasā gacchatīti" becomes "urago." "Turaṃ," "sīghaṃ," "turitaturit" (quickly, swiftly, very quickly). Goes, hence horse. Goes in the sky, hence bird. Goes in the air, hence bird. Air-region. Does not go, hence non-goer. Mountain. Khanu, in digging, with saṃ-prefix. Dug, digs, or will dig, hence conch. Ramu, in play. Delights in a thicket, hence elephant. Jana, in generation. In the sense of "born from kamma", the kvi-suffix. Dropping of the root-end, etc., as before. The special feature is the ablative tatpurisa. Kamma-born result. Kamma-born rebirth. Kamma-born form. Thus mind-born, season-born, food-born. Self-born son. Born in water, hence water-born. Thus land-born, mud-born, water-born, egg-born, head-born. A locative compound. Born twice, hence twice-born. Born later, hence younger brother, and so on. Vida, in knowledge. In the sense of "he knew the world", the kvi-suffix. "In the kvi-suffix" is understood. 587. At the end of Vida, ū. The long ū is augmented at the end of the root Vida in the kvi-suffix. The kvi-suffix is dropped. World-knower. Disa, in seeing. "He saw him like this, he sees, he will see," or "he appears like this," in this sense the kvi-suffix. "The dropping of the root-end in the kvi-suffix" when the dropping of the root-end is about to occur – 588.