English
For the root 'matha', 'tha' becomes 'la'. And by the word 'ca', the suffix 'la' (also occurs). 'Matha' means 'to churn'. (Giving) 'mallo' (wrestler). That same (mallo) is 'mallako', just like 'hīnako' (inferior one). "Kicca" is understood. 659.In the senses of 'avassaka' and 'adhamiṇa', and 'ṇī'. In the senses of 'avassaka' (obligatory) and 'adhamiṇa' (debtor), the 'ṇī' suffix occurs. And 'ṇī' suffix is 'kicca' (gerundive). With the dropping of 'ṇa', lengthening (of vowel), and dropping of 'si'. 'You are fit to do my work obligatorily' (becomes) 'You do my work obligatorily', 'You are doing my work obligatorily', 'You carry my burden obligatorily'. In the sense of 'adhamiṇa' (debtor) – 'You are fit to give me a hundred as debt' (becomes) 'You give me a hundred as debt', 'You owe me a thousand as debt', etc. However, the 'kicca' suffixes have already been shown below. 660.From 'vaja' etc., 'pabbajjā' etc. are formed. This is an open class (of roots). From 'vaja' and so on... From roots, by means of suffixes, substitutions, elisions, augmentations, prohibitions, gender, and other rules, according to their meaning, words like 'pabbajjā' are formed. The root 'vaja' means 'to go', with the prefix 'pa'. In the sense of 'that which is to be gone forth to first', referring to 'in the sense of state or action', the suffix 'ṇya' is applied by 'ṇyocā', with elision of 'ṇ' and so on. When the form 'pavvajya' is reached, by this rule, 'jjha' becomes 'jjā', the double 'va' becomes double 'ba', vowel lengthening is prohibited, and it is made feminine. Thus, 'pabbajjā'. Similarly, 'iñja' means 'to tremble'. 'Iñjana' becomes 'ijjā'. 'Yaja' means 'to worship deities'. 'Yajana' becomes 'ijjā'. By 'yajassādissī', 'i' is added. 'Añja' means 'to be clear or to go', with prefix 'saṃ'. 'Samañjana' becomes 'samajjā'. 'Ñjha' becomes 'jjā'. 'Sada' means 'to spread, go, or cease'. 'Nisīdana' becomes 'nisajjā'. 'Vida' means 'to know'. 'Vijānana' or 'that which knows' becomes 'vijjā'. 'Saja' means 'to release'. 'Vissajjana' becomes 'vissajjā'. 'Pada' means 'to go'. 'Nipajjana' becomes 'nipajjā'. 'Hana' means 'to harm or go'. In the sense of 'that which is to be killed', when 'ṇya' is applied, by 'vadho vā sabbatthā', 'hana' becomes 'vadha', and by this rule, 'jha' becomes 'jjhā'. Thus, 'vajjho' (masculine), 'vajjhā' (feminine). 'Sī' means 'to lie down'. 'Sayana' or 'that where one lies down' becomes 'seyyā'. Vowel lengthening occurs, and 'ya' is doubled. 'Dhā' means 'to hold', with prefix 'saṃ'. In the sense of 'that by which the mind is well placed', or 'that which one believes oneself', the suffix 'a' is applied by 'itthiyamatiyavo vā'. When the form 'sandhā' is reached, by this rule, 'na' becomes 'da'. Thus, 'saddhā'. 'Cara' means 'to move'. In the sense of 'moving', when 'ṇya' is applied, and 'i' is augmented, by this rule, vowel lengthening is prohibited. Thus, 'cariyā'. 'Ruja' means 'to be sick'. In the sense of 'being sick', by this rule, the suffix 'cha' is applied. By 'byañjanantassa co chappaccayesu cā', the root-final consonant becomes 'ca'. Thus, 'rucchā'. 'Rujā' is formed by the suffix 'a'. Similarly, 'kuca' means 'to contract'. The suffix 'cha' is applied. 'Kocana' becomes 'kucchā'. 'Labha' means 'to obtain'. When 'cha' is applied, 'ca' is substituted. Thus, 'lacchā'. 'Rada' means 'to scratch'. Thus, 'racchā'. 'Muha' means 'to be bewildered'. 'Muyhana' or 'mucchanā' becomes 'muccha'. 'Vasa' means 'to dwell'. Thus, 'vacchā'. 'Kaca' means 'to shine'. Thus, 'kacchā'. 'Katha' means 'to speak', with prefix 'saṃ'. In the sense of 'speaking together', when 'ṇya' is applied, by this rule, 'tha' becomes 'cchā', and 'saṃ' becomes 'sā'. , discussion. Tuda in pain, empty. Pada in going, in the sense of “byāpajjanti” when ṇya is made, when the form “byāpādyā” is reached, by this nipāta, dy becomes jj, and it is shortened, byāpajjā. Mara in giving up life, in the sense of “marati maraṇaṃ,” by this, the tyatyuppaccaya is added, and the end of the root is dropped, then by “yavata” etc., the c is added, macco, maccu. Sata in continuity, by this, the ya suffix, ty becomes c, saccaṃ. Similarly, nata in bending the body, naccaṃ. Niti in permanence, niccaṃ. Mā in measuring, māyā. Jana in generating, jāyā. Kana in shining and desiring, ṇya becomes ñ, and is doubled, kaññā. Dhana in grain, dhaññaṃ. That which purifies is puññaṃ, the addition of the letter na, etc. 661. Vepu sī dava va mu ku dā bhū from the bhūhvādi group, thuttima ṇimā are produced. From the roots vepu, sī, dava, va, mu, etc., and from ku, dā, bhū, etc., and from hvā, in order, the suffixes thu, tti, ma, ṇi, ma occur in the sense of production. Vepu in trembling, the thu suffix, by “kvaci dhātu” etc., the a is added, or it should be understood that “thu” is said after dropping the vowel when “athū” should have been said, that which is produced by trembling is vepathu. Sī in lying down, that which is produced by lying down is sayathu. Dava in melting, that which is produced by melting is davathu. Vamu in vomiting, that which is produced by vomiting is vamathu. Kutti is doing, that which is produced by it is kuttimaṃ, from the nipāta “ku,” kara becomes kutta. Dā in giving, dāti is giving, that which is produced by it is dattimaṃ, it is shortened. Bhūti is being, that which is produced by it is bhottimaṃ. Avahuti is carrying away, that which is produced by it is ohāvimaṃ, the dropping of ṇ, lengthening, and ā-substitution. 662. Akkos in blaming, namhāni. When blaming is implied, and the nipāta namhi is in the upapada, the suffix āni occurs from the root. In the sense of “that despicable place should not be gone to by you,” the āni suffix, because it is made like a noun, when si is made, in the sense of “na gamāni,” it is a kammadhāraya compound, na becomes a, again, because it is a compound, when it is made like a noun, syādi occurs, “agamāni te jamma deso” (that despicable place is not to be gone to by you). “Na kattabbaṃ te jamma kammaṃ” (that despicable deed is not to be done by you) becomes “akarāni te jamma kammaṃ.” Na What is "I am"? It is your misfortune. What is "he insults"? It is your bad destination. 663. For "suna" (dog), "suna" (dog), "oṇa", "vāna", "uvāna", "una", "unakha", "uṇa", "ā", "āna" are the substitutes. For the stem "suna", the substitutes "oṇa", "vāna", "uvāna", "una", "unakha", "uṇa", "ā", "āna" occur for the word "unas". When the "oṇādi" substitutes occur for "suna" and "suna", and the following is brought forward, then the "syādi" endings occur: soṇo, soṇā, svāno, svānā, suvāno, suvānā, suno, sunā, sunakho, sunakhā, suṇo, suṇā, sā, sāno, sānā, etc. 664. For "taruṇa" (young), "susu" (young) also. For the word "taruṇa", the substitute "susu" occurs. The word "ca" (and) indicates optionality: "susu" or "taruṇa". 665. For "yuva" (youth), "uva", "uva", "uvāna", "una", "ūna" are the substitutes. For the stem "yuva", the substitutes "uva", "uva", "uvāna", "una", "ūna" occur for the word "uvas". "Yuvā" stands, "yuvāno" stands, "yuno" stands, "yūno" stands. 666. From "chada" and others, "tatraṇa". From the roots beginning with "chada", the suffixes "tatraṇa" occur. "Chada" means to cover. The final consonant of the root becomes "ta" by "kvaci dhātu" (sometimes for roots) etc. That which covers from the sun is "chattaṃ", "chatraṃ". When there are three consonants of the same form, one is dropped. "Cinta" means to think. That which thinks is "cittaṃ". The "ṅ" of "ṅkāra" becomes a "niggahīta" (anusvāra) due to being at the beginning of a cluster, and that is dropped by "byañjane ca" (and in a consonant). "Citraṃ". No lengthening by "ghaṭādīnaṃ vā" (or for ghaṭa etc.). "Su" means to press out. The "sa" is doubled by "paradvebhāvo ṭhāne" (doubling of the following in place). That which presses out the essence is "suttaṃ", "sutraṃ". "Sūda" means to flow. That which causes to flow the essence is "suttaṃ". Shortening of the vowel, dropping of "da" due to being in the "bhuja" class, and doubling. "Su" means to hear. That which hears is "sotaṃ", "sotraṃ". Lengthening. "Ni" means to lead. That which leads is "nettaṃ", "netraṃ". "Vida" means auspiciousness. "Da" becomes "ta". "Pavittaṃ", "pavitraṃ". "Pū" means to purify. That which purifies is "pavittaṃ", "pavitraṃ". Insertion of "i", and lengthening and substitution of "ava". "Pata" means to go. That which falls is "pattaṃ", "patraṃ". That which protects from falling is "patto", "patro". "Tanu" means to spread. That which is spread is "tantaṃ", "tantraṃ". "Yata" means to strive. "Yattaṃ", "yatraṃ". "Yā" means to obtain. "Yāpanā" (sustenance) is "yatrā". "Yamu" means to cease. "Yantaṃ", "yantraṃ". "Ada" means to eat. That which eats is "attaṃ", "atraṃ". "Yuja" means to join. That which is joined is yotta, yotra, from bhujādi, final consonant dropped, doubled. Vatu in turning, vatta, vatra. Mida in loving, that which is loved is mitta, mitra. Mā in measuring, mattā is measure, doubled and shortened. Thus, that which purifies is putto, putro. Kala in counting, kalatta, kalatra is wife. Vara in covering, varatta, varatra is a leather strap. Vepu in trembling, that which trembles is vetta, vetra. Gupa in covering, gotta, gotra, from “gupādīnañcā” the final consonant is dropped, and doubled, or gatta, by “kvaci dhātū” etc. the u becomes a. Dā in cutting, dātta, dātra. Hu in offering, aggihutta. Vaha in conveying, vahitta, vahitra. Cara in moving, caritta, caritra. Muca in releasing, mutta is urine. Bhāsa in shining, bhastrā and so on. 667. ṇitta from vadādi in a group. From the roots vadādi, such as vada, cara, vara, the suffix ṇitta occurs when a group is meant. Vada in expressing speech, a group of speakers is vāditta. Cara in moving, a group of movers is cāritta. Vara in choosing, a group of choosers is vāritta. Or, that in which they move with complete action is cāritta. That in which they are protected, or by which they are protected, is vāritta. 668. tti and ti from midādi.