English
nadī, dīpa, and āṭhā, however, are khattiyī in the sense of wife. Upamā, saṃhita, sahita, saññata, sahasa, phava, and malakkhaṇādi, uru-. The word ūru, preceded by upamāna, etc., becomes ū in the feminine; karahorū; saṃhitorū; sahitorū; saññatorū; sahorū; saphorū; vāmorū-- 'ū' by division of the rule, ū; brahmabandhu. Yuvāti -. The word yuva becomes ati in the feminine; yuvati. Of nt and una, optionally ta in ṅī-. Of nt and una, optionally ta occurs in ṅī; gacchatī, gacchantī; sīlavatī, sīlavantī. Of bhavat, bhotā-. Of bhavat, the bhotā-replacement optionally occurs in ṅī; bhotī; bhavantī. Gossāvaṅi-. Of the word go, āvaṅi occurs in ṅī; gāvī. Puthussa, pathava, and puthava-. Of puthu, pathava, and puthava occur in ṅī; pathavī; puthavī.-- In the locative, pathavī. Samāsanta- The samāsanta is optionally a, thus it is an adhikāra. Of bhumi after pāpādi-. Of bhumi after pāpādi, the samāsanta is a; pāpa bhumiṃ; jātibhumaṃ. Of saṃkhyā-. Of bhumi after saṃkhyā, the samāsanta is a; dvibhumaṃ; tibhumaṃ. Of nadī and godāvarī-. Of nadī and godāvarī after saṃkhyā, the samāsanta is a; pañcanadaṃ, sattagodāvaraṃ. And of asaṃkhya with aṅguli, if not in the sense of a different thing or an asaṃkhya-. Of aṅguli after asaṃkhya and saṃkhyā, the samāsanta is a, unless the compound refers to a different thing or is an asaṃkhya. 'Niggatamaṅgulīhi' niraṅgulaṃ; accaṅgulaṃ; dve aṅguliyo samāhaṭā'dvaṅgulaṃ-- What is the point of "if not in the sense of a different thing or an asaṃkhya"? Pañcaṅgulihattho; How about "upaṅguli"? The measure of two fingers, therefore "two fingers" is not a compound in the sense of another meaning, but is formed by the elision of "mattādi" (measure etc.) and remains in that state. Or, the word "aṅgula" is another word denoting measure, such as "senāṅgula" (army finger), a hundred fingers in measure, or fourteen fingers. And with "dīgha" etc., in a part of the year, or night. The ending "a" does not occur in a compound with "dīgha" etc., and with uncountable numbers, referring to another night. Long night; day and night; rainy night; first night; last night; midnight; "gone beyond the night," over-night; "two nights brought together," two nights. Sometimes, due to the abundance of usage, "one night"; one night. Only when the meaning is not other and uncountable: long night, winter; above night. Sometimes it does occur, due to abundant usage, such as "according to the night." And in the sense of cattle, with elision. Words ending in "go" (cattle) are not subject to elision, and the ending "a" does not occur in a compound in the sense of another meaning, or in the sense of uncountable numbers. King of cattle; best cattle; or possessing five cattle; ten cattle. Why "with elision"? Bought with five cattle, five cows. Why "in the sense of cattle"? Goats of the goat. Only when the meaning is not other and uncountable: variegated cattle; near cattle. Night-day, wife-cattle, four-cornered. These words are irregularly formed with the ending "a". "Night and day," night-day; "night and day," night-day; "wives and cattle," wife-cattle; "four corners of the corner," four-cornered. In length, along the cattle. "Anugavaṃ" (along the cattle) is irregularly formed when length is understood. Along the cattle, a cart. Why "in length"? Behind the cattle, anugu. In the eye, in another sense. The ending "a" occurs in a compound ending in "eye" when the compound is in another sense. Wide-eyed. Wood-finger. The ending "a" occurs in a compound ending in "aṅgula" (finger) when the compound refers to wood in the sense of another meaning. Two fingers, wood; five fingers. A piece of wood with finger-like parts, used for scattering grain etc., is called "dāru" (wood). But in measure, it is formed as before. Words like "sakhara" and "rāja" are only with the ending "ā". Even "sisso" (pupil) is not seen. "Gāṇḍīvadhatva" (the state of being a Gāṇḍīva bow) is formed by a different process. Two in reciprocity. When reciprocity of action is understood, "ci" also occurs from what exists in the sense of another meaning. Hair. Kesi; daṇḍādaṇḍi–-the ca-kāra is for emphasis. Its use as sugandhi, duggandhi, will not be shown. Latvitthiyūhi ko-. The ka-suffix frequently occurs after feminine words ending in ī- and ū- when forming a compound with a different meaning; having many doers; having many young women; having many Brahmins by birth, but mostly just subbhu. Vāññato-. Or, ka frequently occurs after other words when forming a compound with a different meaning; having many garlands; having much wealth. Uttarapade-. This should be understood as applying. Imassidaṃ-. When followed by an uttarapada, imassa becomes idaṃ; those who are established here; those who have this as a condition; the elision of the niggahīta and the doubling of the consonant should be seen. Puṃ pumassa vā-. Pumassa becomes puṃ optionally when followed by an uttarapada; masculine gender; masculine gender. Ṭa nnantunaṃ-. For these, ṭa optionally occurs when followed by an uttarapada; the establishment of existence for me; these doctrines are not without root–-because of the extensive application and in comparatives and superlatives; even more greatly; the greatness of knowing the truth. A-5 . For these, a occurs when followed by an uttarapada; I am established as having virtuous qualities. [Hhva page ] Manādyāpādīnamo maye ca-. For manādi and āpādi, o occurs when followed by an uttarapada and in maya; best in mind; made of mind; dirt of passion; made of passion; they follow in every direction. Parassasaṃkhyāsu-. For numbers as uttarapadas, the para becomes o; more than a hundred, more than a thousand–-why say numbers? Those who live depending on others. Jane uttarapade phuthassa u hoti; ariyehi puthagevāyaṃ janoti puthujjano. When jana is the uttarapada, phuthassa becomes u; this person is separate from the noble ones, therefore a common person. So chassāhāyatane vā-. For ahe and āyatane as uttarapadas, chassa optionally becomes so; the self, the six; the six sense bases, the six sense bases. Ltupitādīnamāraṅaraṅi-. For words ending in the latu suffix and for pitādi, āra, ṅara, and ṅari optionally occur respectively when followed by an uttarapada; seeing the teacher; the instruction of the doer; the fathers who kill–-but only optionally-seeing the teacher; mother and father. Vijjāyonisambāndhanamā tatra catthe-. For words ending in the latu suffix and for pitādi that are related to knowledge or related to birth, in those same latupitādi words, when knowledge or birth is the uttarapada, ā occurs in the sense of ca; the sacrificer. Those who carry across; parents—the younger brother etc. of Latupita; in that case, why? Father's father; in the sense of 'and', why? Mother's brother; in terms of lineage and birth, why? Donor brothers. In 'putte' (son)... When 'putte' is the latter term, regarding the subject matter, there is no 'ā' for the younger brother etc. of Latupita in terms of lineage and birth; father and sons; mother and sons. In 'cismiṃ' (in this)... When a word ending in the 'ci' suffix is the latter term, there is 'ā'; hair to hair; fist to fist. In 'itthiyamhāsitapumitthi pumevekatthe' (in the feminine, spoken masculine, feminine, masculine only in one sense)... When a word existing in the feminine, in the same case, is the latter term, the spoken masculine feminine becomes masculine only; kurabhariyo; long shank; young wife—in 'itthiyanti' (in the feminine), why? 'Kalyāṇī padhānamesaṃ' kalyyāṇippadhānā; in 'bhāsitapumeti' (spoken masculine), why? Kaññābhariyo; in 'itthiti' (feminine), why? 'Gāmaṇikulaṃ diṭṭhi assa' gāmaṇidiṭṭhi; in 'ekattheti' (in one sense), why? 'Kalyāṇiyā mātā' kalyāṇīmātā. In 'kvacippaccaye' (sometimes in suffixes)... The spoken masculine feminine sometimes becomes masculine only in suffixes; more skilled, most skilled. In 'sabbādayo vuttimatte' (all etc. only in expression)... Feminine words like 'sabba' etc. become masculine only in expression; 'tassā mukhaṃ' tammukhaṃ; 'tassaṃ tatra'; 'tāya tato'; 'tassaṃvelāyaṃ tadā'. In 'chāyāya jayaṃ patimhi' (in the shadow, jaya in the husband)... 'Jaya' becomes 'jayaṃ' when 'pati' is the latter term; jayampatī—jānipatī is established by separate means; similarly, dampatī jampatī. In 'saññāyamudodakassa' (in designation, udādesa of udaka)... In designation, 'udādesa' occurs for 'udaka' in the latter term; udadhī; udapānaṃ. In 'kumbhādisuvā' (or in kumbha etc.)... 'Udādesa' optionally occurs for 'udaka' in 'kumbha' etc. as the latter term; udakumbho, udakakumbho; udapatto, udakapatto; udabindu, ukabindu—this is a group by convention. In 'sotādisūlopo' (or deletion in sota etc.)... The 'ussa' of 'udaka' is deleted in 'sota' etc. as the latter term; dakasotaṃ; dakarakkhaso. 'Ṭa' for 'nañssa' (of negation)... 'Ṭa' occurs for the word 'nañssa' in the latter term; abrāhmaṇo—why the 'ñakāro'? Let it be only a compound; pāmanaputto. 'Ana' in a vowel... 'Ana' occurs for the word 'nañssa' when a vowel is the latter term; anakkhātaṃ. 2 'Ñakāroti' (the 'ñakāro')—everywhere. 'Nakhādayo' (nails etc.)... Words like 'nakha' etc. are irregularly formed without the 'ṭādesa'; 'nāssa khamatthiti' "Not doing"; "forgiveness" - in nouns and sounds, only the accomplishment should be done somehow. "He has no family" is Nakula; other than family; nakha, nakula, neuter, constellation, heaven, and so on. Naga or also Pāṇini. Nagai is also read as Pāṇini; nagā, trees; nagā, mountains; agā, trees; agā, mountains - what is the point of "non-living"? Ago, a low-caste man, with cold. Sahassa becomes sa in another sense. In a compound with another meaning, when a subsequent word follows, sahassa optionally becomes sa; saputto, sahaputto; what is the point of "another sense"? Sahakatvā, sahayujjhitvā. In a name. Sahassa becomes sa when it is the subsequent word in a name; sāssatthaṃ; sapalāsaṃ. Not directly visible.