English
The goose-(water reservoir). He by whom Māra was conquered, he is Jitamāra-(Bhagavā)-he by whom the tree was cut, he is Chinnataru-(axe)-he to whom the toll was given, he is Dinnasuṅko-(king)-that from which the darkness has departed, that is Apagatakālako-(cloth)-he who has abundant wealth, he is Pahutadhano-(man)-he who has no equal, he is Asamo-nassa ṭādeso-cows whose characteristics are diverse, thus when compounded. In "Go". U occurs in the case endings of "go" when it is internal and subordinate-Cittagu-(gomā)-many elephants are intoxicated in which, that is Mattānekagajaṃ-(forest)-existing with a son, Saputto, or with a son-‘‘sahassa so’ññatthe‘‘ti in the alternative, Sahassa so-dhavā, badirā, and palāsā, thus in the analysis. In "Ca". "Ca" can be the end or the beginning, or in one sense-collection, sequence, reciprocal connection, aggregation, thus four meanings of "ca"-there, in reciprocal connection and aggregation, unification of words is possible due to the mutual relationship-not in collection, nor in sequence, due to the absence of that, the elimination of the "ca" particle. In aggregation, neuter. In the aggregation meaning of "ca", that which is unified is in the neuter gender-due to the oneness of the aggregation, only the singular number-dhavakhadirapalāsaṃ-somewhere it does not occur, as indicated by "sabhāparisāyā"-dominance and retinue-in reciprocal connection, due to the prominence of the parts, the plural number-dhavakhadirapalāsā-in a compound, that which was said earlier falls earlier-because there is no purpose in reversing the order-sometimes there is also reversal due to the abundance of authority-the king of teeth, rājadanto-evil is the land in which, evil and that land, thus in the analysis, in the compound, the suffixation at the end of the compound is an extensive authority. From "Pāpa" etc., of "Bhumi". After "Pāpa" etc., the "a" occurs at the end of the compound of "bhumi"-pāpabhumaṃ, (place)-by "itthiyamiccādinā," the "āp" suffix is prevented-land characterized by caste, jātibhumaṃ. From numbers. After numbers, the "a" occurs at the end of the compound of "bhumi"-two lands are his, dvībhumaṃ-thus tibhumaṃ, catubhumaṃ-due to the abundance of authority, it does not occur somewhere-catubhumi. Long "ā" in "hova" and part. and also "night". From "long" etc., in countless numbers, and from "number", after the word "night", not in the sense of non-difference or number, when compounded, the final "a" becomes long. "Long and that night" is "long night". "Day and night" is "day and night". Because of the absence of "a" in "day", "o" is substituted by "manādyapādīnamo maye ca". "Rainy season night" is "rainy season night". "Former and that night" is "former night". Similarly, "latter night", "midnight". "Having passed the night" is "having passed the night". "A collection of two nights" is "two nights". In the sense of non-difference or number, it is like this: "long night (winter)", "near night". Sometimes it happens, because of frequent prescriptions, "according to the night". And when "cow" is meant, there is elision. From the word "cow", without elision, when compounded, the final "a" becomes "a", but not when "cow" is meant. The compound is in the sense of another thing, and in the sense of number. "The king's cow" is "the king's cow". Without "a". "Five cows are his wealth" is "one whose wealth is five cows". A compound of another meaning, contained within a compound of specification. "A collection of ten cows" is "ten cows". Why elision? "Bought with five cows" is "bought with five cows". In a compound of specification, by "tena kataṃ kīta" etc., in the case of "ṇika", "lopo" is elided, and in the case of "kana", "gossuti" is the "ukāra". Why "cow"? "Goats of the goat". In the sense of non-difference or number, it is like this: "spotted cow", "near cow". "Wide are the eyes of this" in a compound of another meaning, by "akkhismāññatthe", the "akāra" is "wide-eyed". Some say that oneness is fourfold, according to the prominence of meaning, and threefold. It has been said. The former, the latter, both, and another, thus oneness is fourfold. Specification, otherness, and bothness, they will say that it is threefold. Oneness. Now, words ending in feminine suffixes are indicated. Feminine, possessing. From a name ending in "a", existing in the feminine, the suffix "āp" is added. Devadattā, ajā, kokilā, etc. From "nadī" etc., ṅī. This is in the "ākatigaṇa". From "nadī" etc., the suffix "ṅīp" is added in the feminine. The "ṅakāra" is for the purpose of indication, "ntantunaṃ ṅimhi to ve". Nadī, mahī, kumārī, taruṇi, vāruṇi, gotamī, gacchanti. By "ntantunaṃ ṅimhi to ve", optionally "takāra". Gacchatī, gacchatī. Similarly, guṇavanti, guṇavatī. By "gotovā", when read among the "nadī" etc., optionally, in the case of "ṅī", "gossāv". "Aṅa" is the augment of the word "go," meaning cow. And one who eats Yakkhas. A woman possessed by a Yaksha becomes "yakkhinī," "yakkhī," "nāginī," "nāgī," with the addition of "ṅī." "Nī" is added after "ivaṇṇa" and "uvaṇṇa." "Nī" is frequently added to words ending in "ivaṇṇa" and "uvaṇṇa" in the feminine gender—"payatapāṇinī," "daṇḍinī," "bhikkhunī," "paracittavidunī." "Yuvā" becomes "tī." "Tī" is added to the word "yuva" in the feminine gender—"yuvatī." These are the feminine suffixes. Now, the suffixes beginning with "ṇa" are explained—in the phrase "raghussāpaccamīti viggahe." "Ṇe" optionally in the sense of offspring. The suffix "ṇa" is optionally added to a noun in the sixth case ending, denoting offspring—the "ṇa" indicates the function of the "ṇa" as an affix—because the meaning of offspring is already expressed by "ṇa," the word "apacca" (offspring) is not used—"ekatthatāya" (due to having one meaning) there is elision of "syādi." For vowels, "ā" and "e" and "o" are added to the initial "ivaṇṇa" and "uvaṇṇa" when "ṇa" is an affix. To the initial vowels, which are "a," "i," and "u," "ā," "e," and "o" are added respectively when "ṇa" is an affix, such as "akārassa akāro." "Avaṅa" is added to "uvaṇṇa" when a vowel follows. When "ṇa" follows a vowel, "avaṅa" is added to "uvaṇṇa"—then "syādi"—"rāghavoccādi"—in the feminine gender—"rāghavaccādi"—or by rule, "raghussāpaccaṃ" can also be "ragvapaccaṃ." Suffixes beginning with "ṇa" have the gender of the denoted object, but "apacca" is neuter. In the neuter gender, "ṇa" is used in its own sense, and "ṇya" is more often used for abstract nouns and collectives; "Tā," "tu," "ttha," "iya," "ma," "saṅ," "khyāne," "tva," etc., and suffixes ending in "ci." Words are indicated by the neuter gender, or sometimes by the masculine gender; It should be understood that it is determined without special conditions. "Vā apacca" is an optional rule. From "vaccha" and others, "ṇa," "ṇaṇa," and "ṇayana" are added. From "vaccha" and others, from the group that has become "gotra," the suffixes "ṇa," "ṇaṇa," and "ṇayana" are added to denote offspring—"paputtappabhuti gottaṃ"—"vacchassā paccaṃ vacchāno, vacchāyano"—"saṃyoge kvacī" (sometimes in combination), so there is no lengthening—"katissāpaccaṃ kaccāno, kaccāyano"—the forms before "yakāra" and "cavagga"—"yāgame"—"kātiyāno." In the phrase "kattikāya apaccamiccevamādi viggahe." From "kattikā," "vidhavā," etc., "ṇeyya," "ṇera" are added. From "kattikā" and others, and from "vidhavā" and others, "ṇeyya" and "ṇera" are optionally added, respectively, to denote offspring—"kattikeyyo, veṇateyyo"—"vedhavero, sāmaṇero." "Ṇya" from "dicca" and others. From "diti" and others, "ṇya" is optionally added to denote "gotra" offspring. "Saṃyoge kvaci." The initial vowels that are "a," "i," and "u" These become ā, e, o, sometimes, in the case of deva compounds, because ṇa is not bound, the seventh case is specified, so the e sound is before the compound. Loss of a and i sounds. The a and i sounds are lost in a suffix beginning with ya - the descendant of Diti is Decca, the descendant of Kundani is Kondanna - n becomes ñ, previous form - the descendant of Bhatu is Bhatabba - here - And for the cow, avaṅa. For the cow sound, avaṅa happens in a suffix beginning with ya, so avaṅa happens to the u sound. Ā ṇi. From an akāra ending, ṇi happens optionally in the descendant, frequently - the descendant of Dakka is Dakkhi - likewise Vāruṇi - because of the frequent rule, not all akāra endings - but it is only Vāsiṭṭha, the descendant of Vasiṭṭha. From king, ñña in birth. From the word king, ñña happens optionally in the descendant, when birth is understood - the descendant of the king is Rājañña - what is the point of birth? - The king's descendant. From Khattā, īyā. From the word Khattā, yeyā happen in the descendant, in birth - the descendant of Khattā is Khattyo, Khattiyo - only in birth - Khatti. From Manu, ssa saṇa. From the word Manu, ssa saṇa happen in the descendant, in birth - the descendant of Manu is Manusso, Mānuso - only in birth - Mānavo. From the name of a country, for a king of the Khattiya, ṇa. Whatever is the name of a country, from that name, ṇa happens for a king of the Khattiya descendant - the descendant of the Pañcālas is either a king or Pañcālo, Māgadho - what is the point of the name of a country? - Dāsarathi - what is the point of Khattiya? - The descendant of a Pañcāla Brahmin is Pañcāli. Ṇya for Kurus and Sivis. Ṇya happens for a king in the Kurus and Sivis descendant - the descendant of the Kurus is either a king or Korabbo, Sebbo. Ṇa, colored with rāga. That by which it is colored is rāga - from that third case denoting rāga, ṇa happens in the sense of colored - colored with kasāva is kāsāvaṃ, kosumhaṃ - why does it not happen here, 'blue, yellow'? - Because of being a quality word, even without ṇa, the meaning is conveyed. From a constellation, in time associated with the moon.