Part of Niruttidīpaṇī — Part I.

saṅketarāsi (collection of agreements)

• saṅketa [saṃ + √kit + *a] ✓ [or root sak + ṁ] masc.
• note: these sutttas are some signs / agreements / arrangements about the upcoming suttas

  13. vidhi visesanaṃ (modifier) yaṃ tassa. (the arrangement should be done to the modifier of the sutta)

• sutte yaṃ visesanaṃ dissati (whatever modifier is shown in the sutta), tassa vidhi ñātabbo (the agreement should be done to that modifier).
• (example:)
  • ‘ato yonaṃ ṭāṭe’. narā, nare. ‘yonan’ti visesanaṃ. ‘ṭāṭe’ti vidhi.
  • ato (from akāranta nouns) yonaṁ (visesana) ṭāṭe (visesya - vibhatti was dropped here) (honti)
  • in akāranta nouns: ‘ṭā’ replaces the nominative ‘yo’, and ‘ṭe’ replaces the accusative ‘yo’ - (these are the real vibhattis) - ṭ is anubandha here
  • in nouns ending in a such as purisa: the first real vibhatti ‘yo’, which is nominative, becomes ā, and the second ‘yo’, which is accusative, becomes e - purise
• yathākkamanaya
• vocab: see the Part I Vocabulary page

  14. sattamiyaṃ pubbassa.

• sattamīniddese (when sattamī is shown) pubbavaṇṇasseva (just to the preceding letter) vidhi ñātabbo (the arrangement should be done)
• example:
  • ‘saro lopo sare’ ([the preceding] vowel is elided when there is a vowel [succeeding]). lokaggo
  • loka aggo ⇒ lok_ aggo ⇒ lokaggo

    15. pañcamiyaṃ parassa.

• pañcamīniddese (when the pañcamī is shown) parasseva (just to the succeeding letter) vidhi ñātabbo (the arrangement should be done).
  • example:
    • ‘ato yonaṃ ṭāṭe’ (after akāranta nouns). narā, nare. nara yo ⇒ nara ā / e

      16. ādissa. (to the beginning)

• parassa (to the succeeding word) sissamāno vidhi (the agreement that is done) ādivaṇṇassa ñātabbo (should be known to occur to the first letter [of the second word]).
  • (example:)
    • ‘ra saṅkhyāto vā’. terasa.
      • after the number the succeeding letter becomes ra
      • te dasa ⇒ terasa / tedasa
      • dvi dasa ⇒ dvārasa dvādasa
• vocab: see the Part I Vocabulary page

  17. chaṭṭhiyantassa.

• chaṭṭhīniddese (when the chaṭṭhī is shown) tadantassa (taṁ antassa: to the ending [letter] of that [stem]) vidhi ñātabbo.
  • (example:)
    • ‘rājassi (rājassa i) nāmhi’. rājinā.
    • nāmhi vibhattimhi pare (when ‘nā’ vibhatti is succeeding [ins.sg.]) rājassa antassa (to the end of rāja) i ādeso hoti (there is the substitution for ‘i’) (rāja + nā ⇒ rāji + nā ⇒ rājinā)

      18. ṅānubandho. (ṅ anubandha)

• ṅānubandho ādeso chaṭṭhīniddiṭṭhassa antassa ñātabbo.
• if the sign ‘ṅ’ is present, the substitution should be known to occur to the end of the stem written in chaṭṭhi vibhatti
• example:
  • ‘gossāvaṅa (gossa avaṅ)’. gavassaṃ.
    • go (cow) ⇒ gava ⇒ gavassaṁ (cow and horse)
    • gossa (of go): the genitive shows that the arrangement should be done to the last latter of go
    • avaṅ: ṅ shows the substitution (ava here) should occur to the last letter of go
    • gossāvaṅa (a is added to the myanmar version because of the scipt, but it means the same; it differentiates between ṅ and ṁ)
• some anubandhas are put after the word, while others are put before the word
• this is necessary, as some substitutions apply not just to the last letter but to the whole word (sutta 19)
• vocab: see the Part I Vocabulary page

  19. ṭānubandho(a)nekavaṇṇo sabbassa.

• yo ca ṭānubandho ādeso (whenever there is a substitution with ṭ), yo ca anekavaṇṇo ādeso (and whenever there is a substitution with multiple letters), tadubhayaṃ (both of those) chaṭṭhīniddiṭṭhassa sabbasseva vaṇṇasamudāyassa (to precisely the entire collection of letters shown by the genitive case) ñātabbaṃ (should be understood to occur).
  • example:
    • ṭānubandhe tāva –
      • ‘imassānitthiyaṃ ṭe’. esu.
        • imassa: the genitive shows the arrangement occurs to ima
        • anitthiyaṁ: when it is not feminine
        • ṭe: ṭ shows that ‘e’ should substitute the entire word
        • ima (m./nt.) + su ⇒ e + su ⇒ esu
        • note: to make the suttas shorter, some words are taken from the previous suttas. in this case imassa
    • anekavaṇṇe –
      • ‘animi nāmhi’. anena, iminā.
        • animi: ana imi
        • nāmhi: sattamiyaṁ pubbassa (sutta 14) applies here
        • ima should be replaced by imi when nā is succeeding (tbc)
        • ima + nā ⇒ imi + nā ⇒ iminā
        • ima ⇒ ana + nā ⇒ ena ⇒ anena
        • ima ⇒ imi + nā
        • nā ⇒ ena
        • ima
          • ana + nā ⇒ ena ⇒ anena
          • imi + nā ⇒ iminā
• note: ṭ will be there when there is only one letter as a replacement, but when there are many letters, even without the symbol ṭ, ṭ does not appear, because it is implied
• vocab: see the Part I Vocabulary page

  20. ñakānubandhā ādyantā.

• ñānubandho āgamo ca (the insertion shown with the sign ñ) kānubandho āgamo ca (and the insertion shown with the sign k) kamena (in order) chaṭṭhīniddiṭṭhassa (to what is shown with genitive case) ādimhi ca ante ca (in the beginning and at the end) ñātabbo (should be understood to occur). (ñ ⇒ before; k⇒ after)
  • ñānubandhe –
    • ‘brūto tissiña’. braviti.
      • brūto: pañcamīyaṁ parassa applies here
      • tissa: the genitive shows the arrangement occurs to ‘ti’
      • iña: ñ shows ‘i’ is inserted in the beginning (of ti ⇒ iti)
      • after brū and before ti, i is inserted
      • brū ti ⇒ brū i ti ⇒ bro i ti ⇒ brava i ti ⇒ braviti
  • kānubandhe –
    • ‘bhūssa vuka’. babhuva.
      • bhūssa: genitive shows the arrangement occurs to bhū
      • vuka: k shows that ‘vu’ should be inserted after bhū

        21. mānubandho (ma anubandho) sarānamantā (sarānaṁ antā) paro.

• mānubandho āgamo (the insertion with the sign ‘m’) sarānaṃ antasaramhā paro (after the last vowel) hoti.
  • if there is ma anubandha, that insertion should occur after the last vowel of the term
  • examples:
    • ‘najjāyo svāma (su ām)’. najjāyo sandanti.
      • najjāyo: nadī
      • svāma (su āma): m shows that ‘ā’ should be inserted after the last vowel of nadī
      • nadī ā
      • what is su?
      • nadī ā yo ⇒ nadyāyo ⇒ najjāyo
    • ‘(m)aṃ vā rudhādīnaṃ’. rundhati.
      • in rudhādi group, (m)ṁ should be inserted after the final vowel
      • rudh ⇒ ruṁdh ⇒ ruṁdhati ⇒ rundhati
    • ‘jara sadānamīma vā’ (ī(m) vā). jīrati, sīdati.
      • jara sadānaṁ: of the roots jar and sad
      • īma: ī is inserted after the final vowel
      • vā: optionally
      • jar ⇒ jaīr ⇒ jīr ⇒ jīrati
      • sad ⇒ saīd ⇒ sīd ⇒ sīdati
• imasmiṃ byākaraṇe anekasaratā nāma nadī, purisa iccādīsu (iti ādīsu) liṅgapadesu (noun stems) eva atthi, gamu, pacaiccādīsu dhātupadesu (roots) natthi. sabbadhātuyo byañjanantā eva honti, dhātvantalopakiccaṃ natthi. tasmā najjāyoti ettha ī-kāro antasaro nāma. tato ‘najjāyo svāma’ iti suttena ā-kārāgamo.
  rundhatīti ettha pana u-kāro antasaro nāma, tato “maṃ ([m]ṁ) vā rudhādīna”nti suttena bindāgamo.
  evaṃ jīrati, sīdati iccādīsu.
  mramma(maramma)potthakesu pana “mānubandho padānamantā paro”ti pāṭho, so sīhaḷapotthakehi na sameti.
  • in this grammar, the state of having several vowels in noun stems such as nadī, purisa, etc exists. There are no several vowels in roots such as gamu or paca. All the roots end only in consonants. There is no need to elide the ending of the root (in kaccāyana one elides the last vowel of the root). Therefore in “najjāyo” the vowel ī is the last vowel. From that, ā is inserted by the sutta “najjāyo svāma”. But in the case of rundhati, u is the last vowel. From that, by the sutta “maṁ vā rudhādīnan’ti ṁ is inserted. In this way jīrati, sīdati, etc is formed. But in Myanmar books the statement is given: “mānubandho padānamantā paro” which does not match the Sinhalese books (preferred here).
  • 2 ways
    • padānamantā
    • sarānamantā
  • pada can refer to anything in this grammar
  • stem is the term used for nouns, roots for verbs
  • conclusion: no final vowels in roots in this grammar tradition

    22. vippaṭisedhe.

• samānavisayānaṃ (same case) dvinnaṃ vidhīnaṃ (two arrangements) aññamaññapaṭisedharahite (mutually exclusive) ṭhāne (in the place) yebhuyyena paro vidhi okāsaṃ labhati (in most cases the latter arrangement has priority).
  • when 2 rules are competing, take the latter rule. the latter has priority.
  • example:
    • cattārome bhikkhave dhammā - ettha cattārimeti pubbalope sampatte paralopo okāsaṃ labhati.
• vocab: see the Part I Vocabulary page

  23. saṅketo nāvayavonubandho. (just a symbol, not a part of the suffix)

• yo vaṇṇo (whatever vowel) payogassa avayavo na hoti (is not part of the application), suttesu saṅketamatto hoti (is a mere symbol), so anubandho nāma (it is called anubandha).
• ‘gossāva’. gavassaṃ -
• etena padarūpa(form of a word)vidhāne (arrangement) anubandho upayogaṃ na gacchatīti ñāpeti.
• vocab: see the Part I Vocabulary page

  24. vaṇṇaparena savaṇṇopi.

• vaṇṇasaddo paro (the succeeding letter) etasmāti (from this thus) vaṇṇaparo (is vaṇṇaparo), vaṇṇaparena rassasarena (by the succeeding letter after the short vowel) savaṇṇopi (similar sound letters) gayhati (is employed, is taken) sayañca (and itself), avaṇṇoti vutte (when avaṇṇa is said) ā-kāropi gayhati (ā is taken too) a-kāro cāti (and a as well) vuttaṃ hoti . evaṃ ivaṇṇuvaṇṇesu. (in the same way for ivaṇṇa and uvaṇṇa)
• avaṇṇa includes both a and ā
• ivaṇṇa includes both i and ī
• uvaṇṇā includes both u and ū

  25. ntu vantumantāvantutavantusambandhī.

• ntu iti vutte (when ntu is thus mentioned) vantu, mantu, āvantu, tavantūnaṃ sambandhībhūto (become together) ntukāro gayhati.
  • when ntu is mentioned, it includes -vantu -mantu -āvantu -tavantu
• example:
  • ‘ntantūnaṃ nto yomhi paṭhame’. guṇavanto, satimanto, yāvanto, bhuttavanto.
    • nta and ntu are replaced by nto, when there is nominative case ‘yo’
    • guṇavantu + yo ⇒ guṇavanto
• vocab: see the Part I Vocabulary page